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Thank you Allison for hosting Sunday Stealing. to join in click here.
Sunday Stealing: The Meal Skipper Meme
1. Do you skip meals sometimes? I do actually forget to eat. I used to battle weight like anyone else and a couple of years ago my appetite has decreased. I'm not sure if it's the meds that I'm on or my age. But either way, I'll take it!
2. Last time you overate? There is a great seafood restaurant that's is part of a very successful Hartford chain of restaurants. They are called "Max's" and the one in Springfield used to be my singles hang out. They call have different themes but "Max's Oyster Bar" is my favorite. My brother is taking my family there on Saturday. Time for stuffed lobster with shrimp dressing, oysters, clams and soft shell crabs!
3. Do you like Mexican food? Just a few things. Spare me those fucking beans.
4. Do you like Chinese food? Yes. In fact, it was at a Chinese restaurant that my mother gave me the "sex talk". I was 12. She explained, "You are getting to the age where some girls will start letting you touch them in their private places. DON'T." All I thought of was, "Wow. When does this start?" The answer turned out to be 14.
5. Do you like Italian food? It doesn't like me much.
6. Do you like American food? Seriously I hate this meme.
7. Have you ever been on a diet? Join me while there is an interesting question. Stay with me. We will find it.
8. Do you like vegetables? Not yet. Maybe the next one.
9. On a scale from 1 to 5 how much do you eat a day (1= not eating, 5= eating 3 meals)? Fuck this.
10. Do you think you eat healthily? Yes. Pass the bacon.
11. Do you think you are ugly? No, but I think this meme is.
12. Do you like your hair? I'm 64 and I've still got it, so
yes very much.
13. Do you like the way you look? Still waiting for that "interesting question". While we wait I'll tell you about yesterday when I ran into old work friends. Kathy wanted us to try a new breakfast place in the next town. We went to a town green market of sorts with Connecticut maple syrup, crafts, a middle school band playing Motown and the like. Suddenly I heard "Isn't that Bud?" I couldn't figure out who was yelling but Kathy did. She yelled "Yes it is!" I turned to a couple at a table selling wood carvings and dog cookies. While that was paired became obvious. Ne carved. She was nationally known for her dog cookie frosting. I hadn't a clue who this
couple was. She says, "We're Donna & David". Then I got it. David worked for me at Radio 104.1 when I was sales manager there and again when we both worked at Cox Communications. Donna did production of commercials at Cox. When I worked there in sales they need me to voice a lot of commercials. Some I even acted in as well. But Dave's black hair was now white and 21year-old Donna was now 45. They were great people. I thought I'd burst from her hug. We chatted quite a while. We don't have a lot of couple friends. I didn't ask for contact info, but either I'll find him on facebook or return next week to the town green.
14. Would you want to change anything? This meme. It blows moose.
15. Do you ever wear a lucky color? Where is that "interesting question"? Not here.
16. Do you care how other people see you? I hope with their eyes.
17. Do you or have you ever worn braces? While my teeth at 12 years-old were interesting, this question isn't.
18. Do you wear glasses and/or contacts? Just shoot me.
19. Do you want to gain weight, lose weight, or stay about the same? Didn't we go through all of this weight shit?
20. What do you do if you have the flu? I sweat. I take they day off. I know most folks flap their arms and time travel but I just am sick.
21. How many tries to get your drivers license? This is just scary that anyone would find any of this interesting.
22. Are you saving up for anything in the future? I'm not saving up, but I do so want a Ultra HDTV. They are 4X clearer and go up to 75 inches. We are doing over our bedroom. It was a bit save the furniture. It is Mission that I have loved since working for Seaman's Furniture right after I left Cox. Check that out. Ow many guys can say they worked for Cox then Seaman's? (Change each word's spelling if you don't get it) We don't have a TV in our bedroom and mostly just sleep there. Kathy thought if the room were bigger and we had TV there we'd use the room more, in a matter of speaking. We wanted to knock out a wall, eliminate the guest room but it was a load bearing wall. (We have four bedrooms). We may use mirrors. One is off my den or "man cave" as Kathy calls it. It's the WTIT Studio. Kathy has the other room upstairs as a make-up/wardrobe and TV studio for her YouTube Show "Kathy Aay Makeup: Look Great At Any Age" show. She has videos that have had 50K viewers. She has over 6K subscribers. Check out the episode where I guest to do comedy with her. Click here and go 7 minutes in watch us. And hit "SUBCRIBE" please. She is excellent at mature women's make-up.
23. Do you have a lot of spare time? Apparently. Otherwise I wouldn't be doing this fucker.
24. Do you consider yourself a responsible person? I am responsible for creating Sunday Stealing so I guess I'm responsible for this fucker.
25. Do you consider yourself a lazy person? You asked this last week.
I know I was a little rough here. I think this could have been a great meme at 10 questions. I'd rather 10 great questions to 25 that only have 10 somewhat interesting ones. No one knows more than I how hard hosting a meme/survey is. Have a great week! See you next time. Same time. Same blog.


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DC United vs Columbus Crew: Predictions, Odds and Roster Notes
The favored DC United is set to take on the Columbus Crew in a tantalizing faceoff between star forward Wayne Rooney and impressive keeper Zack Steffen.
Under the lights this Saturday night, the pressure will be on both teams to succeed.
How to Watch
What: DC United vs Columbus Crew
Where: Audi Field, Washington, D.C.
When: Saturday May 4 @ 8 PM EST
How: TSN2, MLS Live on ESPN+, Sports Time Ohio, FloFC
Columbus Crew (Away)
Head Coach: Caleb Porter
Key Players: Gyasi Zardes, Federico Higuain, Zack Steffen
Standings: 4-5-1 (5th Eastern Conference)
The Columbus Crew is an underdog but they are not without talent.
Standout midfielder Federico Higuain leads the team with three assists and is hunting for his first goal.
Goalkeeper Zack Steffen has been outstanding with 40 shots faced and 32 saves.
Throughout Saturday he will be a deciding factor as he looks to continue his impressive season against Wayne Rooney and company.
DC United (home)
Head Coach: Ben Olsen
Key Players: Wayne Rooney, Júnior Moreno, Bill Hamid
Standings: 5-3-2 (1st Eastern Conference)
DC United is favored in this matchup because of elite forward Wayne Rooney.
With 5 goals on 27 shots and 3 assists, this makes him one of the top performers in the league.
The defensive strength of DC is parallel to that of Columbus; goalkeeper Bill Hamid has 5 shutouts and 31 saves.
Odd and Predictions
DC United is favored but yields an impressive payout.
Star forward Wayne Rooney will be a worthy test for Columbus goalkeeper Zack Steffen.
However, while their defense is strong, Columbus lacks the offensive game changer that DC United boasts.
In the end the lethality of the number one team in the eastern conference will persevere.
This contest is filled with promise as two of the better goalkeepers in the league will be the focal point. Saturday evening will be full of exciting highlights, so tune in!
If you reside in New Jersey you can bet on the MLS match DC United vs Columbus Crew, at one of these sportsbooks:
|DC United
|COL Crew
|888Sport NJ
|Betstars NJ
|Bet Now
* 21+ | NJ only | If you or someone you know has a gambling problem, call 1-800-GAMBLER

subset: commoncrawl


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Nordics must keep Russian aggression on the minds of allies
National security experts all over Washington spent their winter binge-watching the second season of a popular Norwegian TV series titled Okkupert (or "Occupied"), in which Russia brazenly occupies Norway after a dispute over energy.
In this dystopian near future, the United States is no longer in NATO and world leaders are totally ineffective in securing Russia's withdrawal. While the scenario is pure fiction, the underlying Russian aggression that inspired it is very real.
{mosads}Throughout the Cold War, the Nordic nations wrestled with how best to deter their powerful neighbor. Denmark, Iceland and Norway relied on the collective security of NATO membership, while Sweden and Finland walked a tightrope of engagement and deterrence.
Russia's growing assertiveness and belligerence in recent years has become a major preoccupation for publics and political elites in the Nordic countries, for good reason.
After a state-sponsored chemical weapon attack in the U.K. on a former Russian spy, Sergei Skripal, the five Nordic countries responded in concert with EU and NATO allies by expelling Russian diplomats and expressing their outrage.
Norway, Sweden and Finland expelled one Russian diplomat each, while Denmark expelled two. Iceland, with its much smaller diplomatic corps, stopped short of expelling any Russian representatives, but announced that no officials will attend this summer's soccer World Cup in Russia.
These numbers may seem small compared to U.S. expulsions, but it's important to realize that Nordic missions in Russia are much smaller than those of their larger allies, and any significant counter-expulsions could cripple their ability to serve Nordic citizens in Russia.
While these steps were necessary for the Nordics to send Russia a message and stand in solidarity with the U.K. and other allies, we must put this incident in perspective and not treat it as just another in the long line of Russian lies.
For the first time since the Second World War, a chemical weapon, a particularly nasty one at that, has been used in Europe. A major red line has been crossed, and the expulsion of diplomats does not even come close to addressing the severity of the attack in Salisbury.
While Russia will continue to protest its innocence and complain loudly at the Organisation for the Prohibition of Chemical Weapons and in other fora, the cost that has been inflicted on Russia for this and other past transgressions can best be described as minimal.
So the international community must consider how it can further respond in a way that doesn't only temporarily discomfort Russia, but rather deters it from similar or more egregious future actions.
Unfortunately, the current U.S. administration has not provided what would historically be dependable American leadership on an issue of such gravity and importance to the transatlantic partner nations.
The Trump administration's policy on Russia is both opaque and nebulous, shifting daily with a range of different messages coming out of the interagency and the White House. Effective deterrence is based on strong consistent messaging about boundaries and predictable repercussions, but that is notably absent from any U.S.-Russia communications today.
While the Nordic countries cannot deter Russia on their own, they can keep this issue on the international agenda by using their respected voice in the international community.
As states that are consistently among the strongest champions of international law, collective security and human rights, the Nordics ought to be vocal about the need to act more effectively to arrest the dangerous trajectory Russia is on.
They know that the importance of safeguarding international legal norms is most important for smaller states, states that rely on collective rather than individual power in order to deter aggression or illegal behavior. T
he fact that such attacks have now taken place at least twice in the U.K. sends a clear signal that Russia will not hesitate to commit similar violations against the sovereignty of less powerful states — such as the Nordics.
The Nordic states can act individually, but ideally in concert, in bilateral conversations with key allies and within NATO, the EU and the U.N. where their voices carry weight and influence.
The recent inconsistency of American messaging regarding Russia makes it even more important that the issue of how to deal with Russia forms a key part of any Nordic-U.S. consultations going forward.
The Nordics have been a reliable partner to the U.S. for decades in meeting the most intractable challenges of our time, including threats to peace and security. The healthy Nordic-U.S. relationship can be at the heart of meeting the challenge of a belligerent Russia that is intent on undermining the post-war international system.
Erlingur Erlingsson is a visiting fellow at the Center for Transatlantic Relations at Johns Hopkins University School of Advanced International Studies and the former deputy chief of mission at the Embassy of Iceland in Washington.


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Trinity College administrators and school safety officers are taking measures to increase security after thieves attacked and robbed three students over the weekend, stealing their cellphones.
Two of the robberies happened Saturday night on Vernon Street. Another attempted robbery happened 24 hours later on Summit Street near Mather Hall.
All three incidents took place on school grounds.
Among other changes, Hartford police, campus safety and the school's private security firm are increasing patrols on and around campus in an effort to keep students safe.
The college is also upgrading security cameras and adding more blue-light alert phones. School officials emailed students reminding them to be alert while walking on campus, especially at night, and to keep their cellphones safely tucked away.
"I definitely think you should try to have things not visible," said college sophomore Kathryn Orticerio.
School officials declined to comment on the security upgrades.
Hartford police said incidents like these happen all over the country, especially when new products are released, such as the iPhone 5S and 5C.
Police said they've arrested a juvenile suspect and expect to make additional arrests.
Another student was robbed of cash and his cellphone in a separate, off-campus incident last week.


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In this course, students learn the technical writing techniques that apply directly to writing requirements documents and you'll learn to apply the five Cs of writing-correct, clear, concise, comprehensive, and cohesive-to writing requirements.
Course ID# 2402B205
Delivery Method:
Virtual Instructor Led Training
Intended Audience:
This course is intended for Business analysts, requirements analysts, technical writers, systems analysts, developers, software engineers, IT project managers, project managers, project analysts, project leaders, senior project managers, team leaders, program managers, testers, and QA specialists.
Course Content:
Requirements and types of requirements
Requirements in the product life cycle
Project roles and requirements
The role of the Business Analyst (BA)
Writing Effective requirements:
Attributes of effective requirements
Audiences of the requirements and the audiences needs
Level of detail
Business vs. technical point of view
Need for formality
Knowing your audience and their needs:
Specific needs of business stakeholders and management
Specific needs of Subject Matter Experts (SME)
Specific needs of the technical team (developers, testers, etc.)
Establishing a roles and responsibilities matrix
Preparing to Gather Effective Requirements:
Functional requirements
Quality of Service (QoS) requirements
Assumptions and constraints
General techniques used
Conducting Requirements Elicitation Activities:
Tracing requirements
Metrics used
Capturing requirements attributes
General techniques used
Confirming Elicitation Results:
Managing scope and stakeholder expectations
Managing requirements that conflict
How to structure requirements for review
General techniques used
Capturing and Communicating Requirements:
The 5 Cs
Bulleted and numbered lists
Tables and graphs
Models and other graphics
Using white space and fonts
Chunking requirements information and the use of headings
Assessing Requirements have been met:
Validation vs. verification
Goals and participants in verification activities
Goals and participants in validation activities
Holding formal review sessions
Additional Information:
Useful books and links on writing effective requirements
Students should have experience working with business analysts and technical writing.
on new classes, faculty, events, training, credentialing, certifications programs and more.


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6. Our Greatest Breakthrough.
(Joshua Chapter 6)
There are times when I'll walk up to my wife and tell her "I'm gonna take a walk". After 15 years of marriage, she'll smile as I leave because she knows it's not me being disciplined to work-out (although that's needed), it's me needing to go clear my head.
I'm not sure what it is, but when I walk I think more clearly. It has the same effect that being near water does. It calms me. And when I can combine the two, that puts me at my ultimate happy place. And when I come back from a walk I can usually process whatever I'm dealing with at the time much better.
But I can't imagine taking one walk, much less a weeks worth, and coming back empty on almost every single one. That would be hard. It might feel like it would have been better had I not taken the walks all-together.
Imagining how that might feel is one thing.
Where the Israelites were at the start of Joshua 6?
That was about to be their current reality.
As they looked around it was obvious that the City of Jericho was closed for business. "No one going in, no one coming out." In those days there weren't fancy signs welcoming you to the area that talked about how many little league titles they'd won on the side of the road. These cities were fortified. They had HUGE walls, massive gates, armed guards, etc...
And then this from God to Joshua...
"Look sharp now. I've already given Jericho to you".
There. No problem, right? The city no one can get in or out of. Yup, that one. God said it was their city. Wait, what? How? That seems a bit crazy. Except for the fact that the Israelites had just seen God make a road in the middle of a river.
But the next instruction still had to seem a bit odd. It wasn't storm the gates! In fact, it was the polar opposite. It wasn't immediate, loud, or brash.
It was go march around the city once a day. Do it with priests carrying trumpets out in front of the Chest of God, and armed guards behind you. Do it for 6 days. And then...on the 7th day have the priests starting blasting away on the trumpets, and march around the city 7 times. Not just once like before. Not a handful for good measure. 7. On the last lap go all Dizzie Gillispie on the horn with one loud note. When that happens choir practice is gonna come in handy... SHOUT! As loud as you can...SHOUT!
Because when you do...
"The city wall will collapse at once."
The Israelites must have thought...that seems a bit odd, kinda drawn out and exhausting. But at least we know that God is saying if we do it, that is what is gonna happen.
Except that the only one who knew all the instructions was Joshua. And the only thing he told the Israelites was to walk around the city, and stay quiet. They didn't know if that meant once. They might have assumed that. They were likely hoping above all hope it was that. But it must have been crazy not knowing.
Every single day, out they'd go. A long walk. Come home. Nothing to show for their efforts. Then back at it the next day. And the next. And the next. Do you think at some point some of them started to doubt that Joshua knew what he was doing, or if he was really hearing anything from God at all?
I think those feelings would have been fair game, and very real.
And on top of all of it?
Joshua tells them "Don't shout. In fact, don't even speak - not so much as a whisper until you hear me say, 'Shout!' - then shout away!"
Have you ever been on a long family trip, and someone (usually an exhausted parent or an annoyed older sibling) suggests playing "the quiet game"? You know...first one who talks loses. The person suggesting it hopes everyone buys in, so that peace and quiet prevail.
Yeah, that's pretty much what Joshua was telling the entire Israelite nation to do. Only...he wasn't asking. He wasn't suggesting. He was mandating.
Joshua was telling them to zip it, and walk it.
I want to show you something now that almost knocked me out of my chair on the porch when I made the connection for myself.
As the Israelites approached the Jordan River, Joshua told them to KEEP THEIR DISTANCE from the Chest of God. Now, as they walked around the City of Jericho he was telling them to KEEP THEIR MOUTH SHUT.
Watch this...
Keep your distance so that you can see the route to take. STAY BACK.
Keep your mouth shut so that you can hear your next move to make. STAY QUIET.
Are you starting to sense that following the Lord's lead is what brings the breakthrough?
And we sit back and watch the obedience of an entire nation, lead to a moment that only God could bring to pass. They marched quietly. The moved forward obediently. When nothing changed, they stayed the course. They got up on day 2 the same way they did on day 1. And they repeated it on days 3, 4, 5 and 6. And just when it seemed like nothing would ever change?
They did what we'd all be well served to do when we face a challenge.
Double the obedience in the face of the resistance. (*15)
They had walked around the City of Jericho 6 times in 6 days.
They walked around the City of Jericho 7 times on the last day.
They ignored their preference to quit.
And then it happened.
The 7th lap completed...the trumpet sounded...and they sounded off.
"When the people heard the blast of the trumpets, they gave a thunderclap shout. The wall fell at once. They people rushed straight into the city and took it."
"The wall fell at once."
And if the story stopped here we'd clap politely and put the book down. Something very important might get missed if we do. Something that if we are being honest, we all struggle with from time to time.
We stop walking because we don't see anything changing.
For the Israelites the 6 days of marching consistently , remaining quiet, with no visual progress of any kind must have been hard. It must have been exhausting. How many times they must have wanted to SCREAM...to try and hurry the process up a little...yet they didn't.
Have you ever faced a moment like that?
Have you ever wanted to stop walking during a time you know you need to keep moving?
As much as the wall fell "...at once.", it wasn't that moment that tells the whole story.
Included in the moment of triumph that unfolded quickly was the obedience to instructions that happened quietly.
They took the City of Jericho because they first took instruction.
Obedience to instruction creates clarity of direction.(*16)
When it seems like quitting makes more sense.
When it seems like maybe we've mis-read the situation.
When it seems like all hope is lost.
Remember the promise God made to make it happen.
Remember the promise we made to walk it out.
Breakthroughs are built on a foundation of consistency.(*17)
What happened to me next on this Ocean Road journey was a head-scratcher.
Where we were staying was next to a street that caught my attention based on it's name alone. I can't remember ever seeing a street with this name.
East Luke Street.
My wife and I have talked from time to time how cool it would be to own a home in the Outer Banks. It is such a place of rest for our family. That moment is a long ways off, unless the Lord...well...makes an Ocean Road for it to happen sooner.
As I was thinking about that...I noticed the number on a house for sale on East Luke Street. And when I did...something hit me.
205 East Luke Street.
The numbers quickly mushed together in my head.
I don't know why...they just did.
2 + 5 = 7
And as God as my witness I felt a prompting. Not some big, booming voice...just a gentle nudge in my heart to do something.
Go read Luke 7.
I kid you not...and this is what I found when I did.
There is a story about Jesus and his disciples approaching a village. As they did they bumped into a funeral procession for a young boy who had died. He was an only child. And on top of that, his mother was also a widow. She was now completely alone.
And then this...
"When Jesus saw her, his heart broke. He said to her 'Don't Cry'. Then he went over and touched the coffin. The pallbearers stopped. He said 'Young man, I tell you: Get up.' The dead son sat up and began talking. Jesus presented him to his mother."
Do you see it?
At a moment when the mother felt COMPLETELY ALONE, Jesus met her GREATEST NEED. A need she didn't even know she had, because she knew the reality of her boy's death. She might have been hoping for the pain to slowly dissipate over time. But it would never totally go away. How could it? Her son was dead.
One touch of the coffin.
One word to 'Get up".
I think someone may be sitting on the death of a dream that Jesus would tell you...
He'd tell all of us that just because it looks like all hope is lost, it doesn't eliminate his ability to step in and move on our behalf.
Are you tired of walking?
Keep moving.
Once, twice...three, four times. Five, Six...Seven. Just keep moving.
Does your dream feel like it has died?
Get up.
"They all realized they were in a place of holy mystery, that God was at work among them. They were quietly worshipful - and then noisily grateful, call out among themselves, 'God is back, looking to the needs of his people!"
And there is the connection to Joshua.
Simple trust.
A place in our lives of "...holy mystery."
"God was at work among them."
'...Quietly worshipful...', like the walk around the City of Jericho.
'...Noisily grateful...', like when the city walls fell.
A nation dependent.
A mother desperate.
That connection.
When God showed me that on the front porch of a small house next to a vast ocean...it was almost too much to take in. Showing me that I can remain quiet in the calling, knowing that at an appointed time I will have a moment to shout with a joy that bellows from a deep sense of knowing God had it all along.
I can't force the process.
I can't move the needle faster.
I can't create a substitute that'll work for now until it comes to pass.
Moments in my life, your life...all of our lives...that we are to remain obedient while we wait. Walk when were tired. Stay quiet when we want to shout. When we'll need to double our obedience in the face of resistance, so that we can see the clarity of direction in God's instruction. Knowing full well that if we'll stay the course the foundation of consistency we are laying down is the breeding ground of...
Our greatest breakthrough.
15. Double the obedience in the face of resistance.
16. Obedience to instruction creates clarity of direction.
17. Breakthroughs are built on a foundation of consistency.
Reflection Questions...
15. What can you do, with what you have, where you are at to increase your obedience? What can you give more of? Your time? Your finances? Your service to others? Where do you feel stretched? What can you double as you face resistance?
16. What do you need to act on that you've been hesitant to? What freaks you out so you haven't done it, even though you know God is prompting you to act on it?
17. What area of your life do you need to be more consistent in? What breakthrough are you waiting on? Is it possible your breakthrough not coming has something to do with your unwillingness to stay quiet, stay consistent, and walk out an area of your life you've been hesitant to? Will you commit to taking the next steps so that not only you...but those around you get to experience the breakthrough from your consistency?
About the book
Brett W. Gould
Author. Speaker. Teacher. Coach.


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Netherlands women's soccer blows out Zambia in historic win to open Olympics
Vivianne Miedema and the Netherlands women's soccer team came to play on Wednesday in Tokyo.
Miedema scored four goals to lead the Dutch to a massive 10-3 win over Zambia to kick off the women's soccer tournament at the Olympics.
The 13 combined goals makes Wednesday's contest the highest-scoring game ever played in the Olympics.
Miedema scored three of her goals in the first half, and put the Netherlands on the board first in the ninth minute. Her final goal of the night came in the 59th minute, just before she was substituted off.
Lieke Martens scored two goals for the Netherlands, and Shanice van de Sanden, Jill Roord, Lineth Beerensteyn and Victoria Pelova each scored one.
Zambia's three goals all came from team captain Barbra Banda. She got two of her goals back-to-back in the 82nd and 83rd minutes. The Cooper Queens, who were also playing in their first Olympics, had competed just once this year due to scheduling issues with the COVID-19 pandemic. They are the lowest-ranked team in the field at No. 104.
Both Zambia and the Netherlands will compete again on Saturday, when they will take on China and Brazil, respectively, in Group F play. Brazil beat China 5-0 earlier on Wednesday.
More Olympics coverage from Yahoo Sports:


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Patroklos as the Other Self of Achilles
The body of Patroclus is lifted by Menelaus and Meriones while Odysseus and others look on (Etruscan relief, 2nd century BC) / Photo by Jastrow (Wikimedia Commons), Museo Nazionale Archeologico Nazionale, Florence
By Dr. Gregory Nagy
Francis Jones Professor of Classical Greek Literature
Professor of Comparative Literature
Director, Center for Hellenic Studies
Harvard University
The Meaning of Therapōn
The key word here is therapōn, 'attendant; ritual substitute'. And the key passage comes from a climactic moment in the Iliad when Achilles, while praying that Zeus should preserve Patroklos from harm, uses the word therapōn in referring to his nearest and dearest friend:
|233 "King Zeus," he [= Achilles] cried out, "lord of Dodona, god of the Pelasgoi, who dwells afar, |234 you who hold stormy Dodona in your sway, where the Selloi, |235 your seers, dwell around you with their feet unwashed and their beds made upon the ground – |236 just as you heard what I was saying when I prayed to you before, |237 and did me honor by sending disaster on the Achaean people, |238 so also now grant me the fulfillment of yet a further prayer, and it is this: |239 I shall stay here at my assembly [agōn] of ships, |240 but I shall send my comrade [hetairos] into battle at the head of many Myrmidons, |241 sending him to fight. Send forth, O all-seeing Zeus, a radiance [kudos] to go before him; |242 make bold the heart inside his chest so that Hector |243 may find out whether he [Patroklos] knows how to fight alone, |244[Patroklos,] my attendant [ therapōn ], or whether his hands can only then be so invincible |245 with their fury when I myself enter the war struggle of Arēs. |246 Afterwards when he [= Patroklos] has chased away from the ships the attack and the cry of battle, |247 grant that he may return unharmed to the swift ships, |248 with his armor and his comrades [hetairoi], fighters in close combat." |249 Thus did he [Achilles] pray, and Zeus the Planner heard his prayer. |250 Part of it he did indeed grant {146|147} him – but the other part he refused. |251 He granted that Patroklos should thrust back war and battle from the ships, |252 yes, he granted that. But he refused to let him come safely [ex-apo-ne-e-sthai] out of the fight.
Iliad XVI 233-252 [1]
Patroklos as Therapōn
As we read here at verse 244 of Iliad XVI, Achilles refers to Patroklos as his own personal therapōn. I will argue that we see in this context the oldest recoverable meaning of the word therapōn, and that the future events of the narrative will prove this meaning to be true.
As the master Narrator affirms in this context, the wording of Achilles is mistaken when he expresses his own fond hopes for Patroklos. The future events of the epic will show that Patroklos cannot fight alone, cannot defeat Hector alone, and can succeed only if he fights together with Achilles. Once Patroklos fights alone, he will die. And it is in this telling context, at IliadXVI 244, that the wording of Achilles refers to Patroklos as his personal therapōn. So, what does it mean, for Patroklos to be the personal therapōn of Achilles? As we will now see, it means that Patroklos is doomed to die as the other self of Achilles.
As we notice in other contexts as well, Patroklos is the personal therapōn of Achilles (for example, at Iliad XVI 165, 653; XVII 164, 388; XVIII 152). And, in each one of these contexts, therapōn is conventionally translated as 'attendant'. So, what does it mean in particular, that the hero Patroklos serves as the 'attendant' of the hero Achilles? As we have seen already from a variety of additional contexts where the relationship of these two heroes is described, Patroklos is the nearest and dearest comrade of Achilles. Also, Patroklos is subservient to Achilles and to no one else. For example, Achilles orders Patroklos to mix and to pour wine (IX 202-204), and Patroklos complies (IX 205 ἐπεπείθετο); {147|148} also, Patroklos serves the hero Achilles by preparing a meal for the hero and his guests, performing most of the tasks required for the preparation, especially the task of cooking the meat that will be served (IX 206-215). Helping Patroklos perform these tasks is another comrade of Achilles, named Automedon (IX 209). This Automedon, as we will see, is an understudy of Patroklos: at a later point in the narrative, after Patroklos is already dead, Automedon will be described as a therapōn of Achilles (XXIV 573).
More needs to be said about the occasion when Patroklos helps prepare a meal for Achilles and his guests. As the host on this occasion, Achilles assumes a primary role by actually slicing the meat before it is cooked (Iliad IX 209) and then distributing for his guests the sliced portions after they are cooked (IX 217), while Patroklos is left with the secondary role of distributing portions of bread that he places into baskets (IX 216-217). After Patroklos is dead, Automedon takes his place in the secondary role of distributing bread in baskets on another occasion when Achilles acts as host (XXIV 625-626), while Achilles retains his primary role of distributing the meat (XXIV 626). As we will see later, this role of Automedon is relevant to his service as a therapōn of Achilles (XXIV 573).
From what we have seen so far, then, Patroklos as therapōn of Achilles is the nearest and dearest comrade of that primary hero in the Iliad. As the personal therapōn of Achilles, Patroklos is a secondary hero, and he attends Achilles just as other therapontes who are secondary heroes will attend Achilles after Patroklos dies. A simpler way of saying it, as we will soon see, is that Patroklos cares for Achilles. For the moment, though, I continue to use the conventional translation for therapōn as 'attendant'. But there is more to it, much more.
The main question comes down to this: how does the conventional definition of therapōn as 'attendant' square with that other definition that I gave at the start, 'ritual substitute'? (Both these definitions of therapōn are given in the Core Vocabulary.) My answer is that both meanings apply. Patroklos is the 'attendant' of Achilles on the surface, but he is his 'ritual substitute' in the deeper meaning of the master Narrative.
Anatolian Origins of the Word Therapōn
Achilles sacrificing to Zeus, 5th or 6th century BCE
I now turn to the prehistory of the word therapōn, seeking to show that it had once meant 'ritual substitute' and that it had been borrowed into the Greek language from Anatolian languages of Indo-European origin. The borrowing {148|149} must have happened sometime in the later part of the second millennium BCE, during which period the two major Indo-European languages of Anatolia were Hittite and Luvian. The major political power in Anatolia at that time was the Hittite Empire. Accordingly, I will use the term "Hittite" as a shorthand way of referring to the relevant linguistic evidence.
In Hittite ritual texts dating from roughly 1350 to 1250 BCE, we find these two relevant words: tarpanalli- (or tarpalli-) and tarpašša-. [2] As Nadia van Brock has shown, these words were used as synonyms, and both meant 'ritual substitute'. [3]
Such a meaning, 'ritual substitute', must be understood in the context of an Anatolian ritual of purification that expels pollution from the person to be purified and transfers it into a person or an animal or an object that serves as a ritual substitute; the act of transferring pollution into the victim serving as ritual substitute may be accomplished either by destroying or by banishing the victim, who or which is identified as another self, un autre soi-même. [4] According to the logic of this Hittite ritual of substitution, the identification of the self with the victim serving as the other self can take on a wide variety of forms: the victims range from humans to animals to figurines to ceramic vessels. [5]
The mentality of identifying with your victim operates on homological principles. In the case of animal victims designated by the word tarpalli-, for example, one ritual text specifies that bulls are to be killed as ritual substitutes for men, while cows are to be killed as substitutes for women. [6] There are other examples of homologies based primarily on gender. In another ritual text involving the word tarpalli-, bulls and rams and other male animals are killed as ritual substitutes for the king, while corresponding female animals are killed for the queen. [7] And there are cases of tighter homologies. In yet another ritual text involving the word tarpalli-, for example, it is specified that the {149|150} victims who are designated as ritual substitutes for the king include men as well as bulls and rams. [8] Further, there are other cases as well where humans are being designated as ritual substitutes. [9]
The range of victims that are designated as ritual substitutes, extending all the way to humans, indicates that the victim of the ritual substitution, as the other self, can be identified as closely as possible with the human self – even if the ritual substitute and the human self may not be all that close to each other when they are viewed from outside the world of ritual. [10] What makes the substitute in ritual seem so intimately close to you is that he or she or it must die for you. Here I find it relevant to quote, from a Hittite text about royal ritual substitution, a most explicit formulation expressed in dialogic format:
And for you [= the divinity], here are these ritual substitutes [tarpalliuš] | … And may they die, but I will not die.
Keilschrifturkunden aus Boghazköi XXIV 5 I lines 15-16 [11]
I draw special attention to these and other cases of ritual substitution where the person to be purified is a king. In such cases, as van Brock argues, the ritual of substitution is "périodique," ideally annual; and it is a common idea, as we can see from a survey of myths and rituals around the world, that the king is an incarnation of the body politic, of society itself, which needs to be renewed periodically by being purified of pollution. [12]
As we consider the relevant evidence from the Near East, a well-known model of periodic renewal is the festival of the Babylonian New Year, centering on the sacrificial killing of a goat, and it is nowadays {150|151} generally agreed that the Hittite rituals of substitution derive at least in part from the Babylonian rituals that marked this festival; [13] a related practice, attested in texts stemming from the neo-Assyrian empire of the first millennium BCE, is the periodic appointing and subsequent killing of substitute kings. Especially relevant are the correspondences of the kings Asarhaddon (680-669 BCE) and Assurbanipal (668-627 BCE). [14] Still another related practice is the ritual of the scapegoat described in the Hebrew Bible, Leviticus 16:8, where a designated goat (who is the tragos pempomenos of the Greek Septuagint and the caper emissarius of the Latin Vulgate) is not killed but expelled into the wasteland – hence the word scapegoat; this periodic expulsion, as is well known, figures as a climactic moment in the rituals and sacred narratives of the Jewish Day of Atonement.
Since Hittite is an Indo-European language, no matter how deeply it is influenced by Near Eastern civilizations, we may also compare the relevant evidence of Hittite ritual formulations that are cognate with wording found in other Indo-European languages. A case in point is the Latin adjective sōns / sontis, meaning 'guilty', which is cognate with
[1] the Greek participle ōn / ontos (ὤν / ὄντος) of the verb meaning 'to be' as in esti (ἐστι) 'is'
and with
[2] the corresponding Hittite participle ašān that likewise means 'to be', as in ešzi, 'is'.
In the Plague Prayers of King Muršilis II, dating from the second half of the fourteenth century BCE, it is prescribed that the king is to utter a "confessional" formula, ašān-at, iyanun-at, 'it is true, I did it' (Keilschrifturkunden aus Boghazköi XIV 8, in the second prayer); this formula is cognate with the formula implicit in Latin sōns, where the meaning 'guilty' is to be understood in {151|152} the legal sense of 'declared guilty' or, to say it even more legalistically, 'found guilty'. [15] So also in the "confessional" formula of the Hittite king, the guilty party must declare that he really 'is' the guilty one, that he really is 'it'. [16] Similarly in the children's game of tag, the formula 'you're it' indicates by way of the verb 'to be' the identity of who will be 'it'.
A moment ago, I said that the ritual substitute can seem intimately close to you because he or she or it must die for you, and I gave the example of the formula used by the Hittite king for saying that the tarpalli-, 'ritual substitute', will die for him so that he may live. But there are two sides to this formula. The intimate closeness is matched by an alienating distance, marked by pollution, separating the king from his substitute. I draw attention here to a most telling example. In one particular ritual text (Keilschrifturkunden aus Boghazköi XXIV 5 + IX 13 I lines 19-26), where the word tarpalli-, 'ritual substitute', applies to a prisoner, this ritual substitute is anointed with royal oil, crowned with a diadem, and dressed in the regalia of the king; then this tarpalli- is expelled from the king's territory and sent back home to his own territory, so that he takes home with him the pollution that had been intimately associated with the king. [17] I stress here the intimacy of the actual transfer of pollution, even if the pollution itself is alienating. In another ritual text (Keilschrifttexte aus Boghazköi XVI 1 I line 10), it is specified that the king is to take off the royal clothing that he wears so that the prisoner who serves as his ritual substitute may now put on this same clothing. [18]
In the two examples we have just seen, the ritual substitute is expelled and does not die for the king, but the basic fact remains: the king and the body politic get rid of the pollution by getting rid of the ritual substitute. Let me restate the fact by using the English word eliminate, derived from a most telling Latin word, ē-līmin-āre, 'take outside the boundary [līmen]'. So, the king and the body politic eliminate the pollution by eliminating the ritual substitute. A remarkable parallel is the case of the goat that gets expelled into the wasteland on the Jewish Day of Atonement, instead of getting killed like the sacrificial goat of the Babylonian New Year.
Rituals of elimination, that is, of expelling a polluted person or animal or thing, are in fact homologous with rituals of killing. For example, when an {152|153} animal is designated as a ritual substitute for the king in Hittite texts, we may expect two alternative outcomes: in some rituals, the animal victim is killed and its body is burned, [19] but in other rituals the victim is instead expelled. [20] And I think that there existed a parallel set of two alternative outcomes when a human was designated as a ritual substitute. That is, I think we may expect that human substitutes could be not only expelled but also killed in rituals dating from the Hittite era, just as substitute kings could be killed in rituals dating from a later era represented by neo-Assyrian texts. Granted, the testimony of the existing Hittite ritual texts is opaque concerning the actual killing of humans in contexts of ritual substitution, but the fact remains that there are clear examples of killings of humans in other Hittite ritual contexts. [21]
Throughout this analysis I have refrained from using the term "human sacrifice," since some readers will view the word "sacrifice" too narrowly by thinking only of the killing and subsequent dismembering and cooking and eating of animal victims. If we allowed, however, for a broadening of this word "sacrifice" to include the killing and subsequent burning of animal victims, which as we have seen is an option in the case of animal victims of ritual substitution, then the term "human sacrifice" could still apply in the case of human victims of ritual substitution.
That said, I bring to a close my analysis of the relevant Hittite evidence by offering this summary, following the earlier formulation by van Brock: the mentality of substitution rituals requires that someone who is notionally close to the king must die or be in some other way eliminated so as to preserve the king. [22]
Early Greek Uses of the Words Therapōn, Theraps, Therapeuein
I now turn to the corresponding evidence in Greek. The Hittite words tarpanalli-/ tarpalli- and tarpašša-, as van Brock has argued, were borrowed by the Greek language sometime in the second millennium BCE, and the corresponding Greek words were therapōn (θεράπων) and theraps (θέραψ), both of which can be translated as 'attendant'. [23] Like the two Hittite words tarpanalli- /{153|154} tarpalli- and tarpašša-, the two Greek words therapōn and theraps were once synonyms, as is evident from the fact that the verb therapeuein is attested as a functional derivative of the noun therapōn in Homeric diction. We can see this functional derivation at work when we look at the context of Odyssey xiii 265, where this verb therapeuein means 'be a therapōn' even though it is formally derived not from the noun therapōn but from the noun theraps, which is absent from Homeric diction. [24] We find attestations of theraps only rarely, as in Ion of Chios F 27 ed. West; Euripides Ion 94, Suppliants762. In the fragment from Ion of Chios, the plural form therapes refers to attendants who serve wine at a symposium; in the Ionof Euripides, the same plural form refers to the priests of Apollo at Delphi who serve as attendants of the god as they approach the streams of the spring Kastalia; and, in the Suppliants of Euripides, therapes again refers to attendants – in this case, the hero Adrastos is asking the Messenger whether therapes have removed the corpses of the fallen dead.
So, how do we explain the meaning of the Hittite words tarpanalli- and tarpašša– as 'ritual substitute' when we compare the meaning of the borrowed Greek words therapōn (θεράπων) and theraps (θέραψ) as 'attendant'? Here I return to my formulation summarizing the role of Patroklos as the personal attendant of Achilles:
Patroklos as therapōn of Achilles is the nearest and dearest comrade of that primary hero in the Iliad. As the personal therapōn of Achilles, Patroklos is a secondary hero, and he attends Achilles just as other therapontes who are secondary heroes will attend Achilles after Patroklos dies.
The Therapōn as Charioteer
Automedon, son of Diores, was Achilles' charioteer / Wikimedia Commons
Building on this formulation, I will now explore another aspect of the service of Patroklos as the personal therapōn of Achilles in the Iliad: Patroklos serves as the personal charioteer or hēniokhos of Achilles (ἡνίοχος XXIII 280). The role of Patroklos as the charioteer of Achilles is specially highlighted in Il – {154|155} iad XVII (475-478), where Automedon describes Patroklos as the best of all charioteers by virtue of driving the chariot of Achilles. Automedon, as we have already noted, is described as the therapōn of Achilles (XXIV 573; also XVI 865). And, as we will now see, Automedon is also a charioteer, just as Patroklos is a charioteer.
The wording used by Automedon in Iliad XVII (475-478) in describing Patroklos as the best of all charioteers is most relevant to his own role as a charioteer. At the moment of this description in Iliad XVII, Patroklos is of course already dead. He died in Iliad XVI, getting killed in place of Achilles. And, back then in Iliad XVI, it was Automedon who had served as the charioteer of Patroklos. To appreciate this role of Automedon as charioteer of Patroklos, I now review what happened in IliadXVI when Patroklos had died fighting Hector.
The setting for the death of Patroklos in Iliad XVI is a classic chariot fight. The fight starts when Patroklos leaps out of his chariot:
Then Patroklos, from one side, leapt from his chariot, hitting the ground.
Iliad XVI 733 [25]
In a moment, Hector will leap out from his own chariot. Before that happens, however, Patroklos picks up a rock and throws it at Kebriones, the charioteer of Hector, hitting Kebriones on the forehead and smashing his skull (Iliad XVI 734-754). And then, just as Patroklos had leapt out of his chariot, Hector too leaps out of his own chariot:
Then Hector, from the other side, leapt from his chariot, hitting the ground.
Iliad XVI 755 [26]
Patroklos and Hector proceed to fight one-on-one in mortal combat on the ground – a combat that is ultimately won by Hector (XVI 756-863). {155|156}
In this chariot fight that happened back in Iliad XVI, I highlight the fact that it is Automedon who serves as chariot driver for Patroklos. And, at this moment, it is Patroklos and not Achilles who is the chariot fighter, since it is Automedon and not Patroklos who is the chariot driver. In preparation for this chariot fight between Patroklos and Hector, it is Automedon, serving as chariot driver for Patroklos, who yokes the horses of Achilles to the chariot (XVI 145-154).
Like Patroklos, as we have already noted, Automedon is described in the Iliad as a therapōn of Achilles (XVI 865, XXIV 573). Also, in another Iliadic passage, Automedon and a comrade named Alkimos are described as therapontes of Achilles (XXIV 573). That passage goes on to say that Achilles honors these two comrades, Automedon and Alkimos, more than anyone else – now that Patroklos is dead (XXIV 575). And, in still further Iliadic passages, we see that one of the functions of these two honored therapontes of Achilles is the unyoking of horses or mules (at XXIV 576) as well as the yoking of horses (at XIX 392-393, where Automedon and Alkimos are yoking for Achilles his horses). So also, as we have just seen, Automedon yokes for Patroklos the horses of Achilles (at XVI 145-154).
After the death of Patroklos, when Achilles finally rejoins the Achaeans in battle, his chariot is now driven by Automedon (XIX 395-399). As we have seen, however, Automedon had at an earlier point served as chariot driver for the hero Patroklos when that hero took the place of Achilles in war (XVI 145-154). And here I note a most telling detail about that earlier point in the narrative of the Iliad: after Patroklos is killed by Hector, the chariot driver Automedon says that he now wants to become a chariot fighter, but he cannot fight the Trojans while he is still driving the chariot (XVII 463-465). So, he asks another comrade, Alkimedon, to take his place as a chariot driver in order that he, Automedon, may now become a chariot fighter:
But you [= Alkimedon], take this whip and these splendid reins, | take them, while I [= Automedon] step off [apobainein] from the chariot, so that I may fight.
Iliad XVII 479-480 [27]
And, sure enough, Alkimedon quickly leaps into the chariot, landing on the {156|157} chariot platform (XVII 481 ἐπορούσας) and taking hold of the whip and the reins (XVII 482), while Automedon leaps out of the chariot, that is, he leaps off the chariot platform (XVII 483 ἀπόρουσε) and lands on the ground, where he can then start fighting. [28] So, we see here a functioning dyadic relationship between Automedon as a chariot fighter and Alkimedon as a chariot driver, both of whom are secondary substitutes for the primary substitute Patroklos, the premier chariot driver who became a chariot fighter for Achilles and who thus died for him as his therapōn, as his personal ritual substitute. [29]
I conclude, then, that the relationship of the chariot fighter to the chariot driver who substitutes for him is parallel to the relationship of a hero like Achilles to a hero like Patroklos, who is his therapōn. So, now we see, on the basis of evidence from the narrative traditions of Homeric poetry, that Patroklos as the therapōn of Achilles does in fact serve as his substitute. In the end, the chariot driver in this case dies in place of the chariot fighter: that is, the chariot driver takes the hit, as it were, for the chariot fighter. But now that we see how Patroklos is a substitute of Achilles, the question remains: how is he not only a substitute but a ritual substitute? We must now examine more closely how the actual concept of a ritual substitute, as attested in Anatolian ritual texts, was translated into the ancient Greek song culture.
The Therapōn as a Ritual Substitute
The body of Patroclus borne by Menelaus, Roman sculpture, Florence / Wikimedia Commons
For analyzing the concept of ritual substitute as attested in the Greek evidence, an ideal starting point is a climactic passage I have already quoted. This passage, taken from Iliad XVI, marks the moment when the warrior hero Patroklos is killed in battle: at this moment, the hero is visualized as atalantos Arēi, 'equal [atalantos] to Arēs' (verse 784). Here we will see how and why this description marks Patroklos as a ritual substitute for Achilles as the main hero of the Iliad.
To begin, I find it most relevant to consider some basic facts about {157|158} the use of the word therapōn in the plural. The plural form is therapontes. In the Iliad, warriors are conventionally called the therapontes of Arēs as the god of war (II 110, VI 67, XV 733, XIX 78). [30] With this fact in mind, I will now make an argument that I epitomize in the following formulation:
When a warrior is killed in war, he becomes a therapōn or 'ritual substitute' who dies for Arēs by becoming identical to the war god at the moment of death; then, after death, the warrior is eligible to become a cult hero who serves as a sacralized 'attendant' of the war god. [31]
We may expect that Achilles, as an epic warrior, is a therapōn or 'ritual substitute' of Arēs by virtue of becoming identical to the war god at the moment of death. But there is a complication: in the Iliad, such a relationship between Achilles and Arēs is expressed only by way of an intermediary, who is Patroklos. And there is a further complication: Patroklos as an epic warrior is described not as the therapōn of Arēs but rather as the therapōn of Achilles, and, as such, Patroklos is not only that hero's 'attendant' but also his 'ritual substitute', since he actually dies for Achilles. In view of these two complications, I will argue that Achilles in the Iliad dies only indirectly as the therapōn of Arēs through the intermediacy of Patroklos, who dies in this epic as the therapōn of Achilles.
Here I come back to Iliad XVI 233-248, which was Text A above: there we saw that Patroklos qualifies as therapōnof Achilles only so long as he stays within his limits as the recessive equivalent of the dominant hero. Now I will take this formulation one step further: once Patroklos is on his own, he becomes a therapōn of Arēs and dies in place of Achilles.[32]
We may expect that Achilles, as an epic warrior, qualifies as īsos Arēi, 'equal [īsos] to Arēs', just like Patroklos. This description suits Achilles in the Iliad – but it applies to him only vicariously by way of Patroklos, who takes upon himself the role of a ritual substitute for Achilles. Patroklos is called atalantos Arēi, 'equal to Arēs', at the moment {158|159} when he is killed in war. And, as we will now see, Patroklos is actually called īsos Arēi, 'equal to Arēs', at the moment when the story of his fatal impersonation of Achilles begins:
|599 He [Nestor] was seen and noted by swift-footed radiant Achilles, |600 who was standing on the spacious stern of his ship, |601 watching the sheer pain [ponos] and tearful struggle of the fight. |602 Then, all of a sudden, he called to his comrade [hetairos] Patroklos, |603 calling from the ship, and he [Patroklos] from inside the shelter heard him [Achilles], |604 and he [Patroklos] came out, equal [īsos] to Arēs, and here, I see it, was the beginning of his doom. |605 He [Patroklos], mighty son of Menoitios, was the first to speak, and he said [to Achilles]: |606 "Why, Achilles, do you call me? what need do you have for me?"
Iliad XI 599-606 [33]
Here Homeric poetry declares explicitly that the application of the epithet 'equal [īsos] to Arēs' will doom Patroklos to death. [34]
Besides being equated with Arēs, however, we saw that Patroklos is also being equated with Apollo. Patroklos is called daimoni īsos, 'equal to a daimōn' (XVI 705 and 786). As we saw from the contexts of those passages, the daimōn or 'superhuman force' there is the god Apollo himself. [35] So, in those contexts, Patroklos is 'equal' to Apollo, though his identification with that god is not fully spelled out, since the word daimōn partly masks the identity of the god.
As one who is equal to Apollo at the moment of his death, Patroklos participates in a specialized god-hero relationship. By being equal to Arēs at the moment of his death, on the other hand, Patroklos participates in a generic god-hero relationship that is typical of heroes who are warriors. [36] In identifying with both Arēs and Apollo, Patroklos is experiencing something that will later be experi- {159|160} enced by Achilles himself, who will also be identifying with both Arēs and Apollo at the moment of his own heroic death, though his death scene is not directly pictured in the Iliad. Rather, the death scene of Achilles is pictured directly in the epic Cycle. I have quoted before a plot-summary of this death scene, and I now quote it here again:
|7 Achilles, while routing the Trojans and |8 rushing to the citadel, is killed by Paris and Apollo. |9 When a heated battle starts over the corpse, |10 Ajax picks it up and carries it off to the ships while |11 Odysseus fights off the Trojans.
plot-summary by Proclus of the Aithiopis by Arctinus of Miletus p. 106 lines 7-11
This plot-summary does not indicate whether Arēs is understood to be the generalized ritual antagonist of Achilles. All it indicates is that Apollo is the specialized ritual antagonist of that hero. But there is no reason for us to expect an explicit role of Arēs in the death scene of Achilles. After all, there is no explicit role of this war god in the death scene of Patroklos as narrated in the Iliad.
A generic warrior, as we have noted, is called a therapōn of Arēs. Generically, then, heroes as warriors die for Arēs. More specifically, however, a special hero will die for his special divine antagonist.
Generically, Achilles would qualify as a therapōn of Arēs; specifically, however, he is a therapōn of Apollo, because it is Apollo who will kill him by way of Paris, just as Apollo kills Patroklos by way of Hector. And, while the therapōn of Apollo must be Achilles, the therapōn of Achilles must be, as we have seen, Patroklos.
Patroklos must die for Achilles, who must die for Apollo. The death of Patroklos is caused by Arēs generically but it is brought to fulfillment by Apollo personally.
I return here to the moment when Patroklos dies. At that moment, he is called daimoni īsos, 'equal to a daimōn' (XVI 705 and 786). In this context, it is clear that the daimōn is Apollo, as we can see from the related context of Text C, featuring the expression pros daimona, 'face-to-face with the daimōn' (XVII 98, also 104). [37] {160|161}
Arēs as Divine Antagonist of Patroklos and Achilles
Ares (Achilles) Ludovisi / Getty
So, there is no doubt about it, the god Apollo is the direct and specific cause of the deaths of both Patroklos and Achilles. Nevertheless, it is essential to keep in mind that the god Arēs is the indirect and generic cause of these deaths. And we see a trace of this indirect and generic causality when we read that Patroklos is atalantos Arēi, 'equal to Arēs', at the moment of his death in the Iliad (XVI 784). So also Achilles himself, in his climactic moments of rage, is described as īsos Arēi, 'equal to Arēs', in the Iliad (XX 46). Thus Achilles as well as Patroklos is programmed, as it were, to die a martial death that is caused at least generically by Arēs.
In this light, we need to consider more closely the identity of the god Arēs. Yes, he is the god of war, but he is also, more specifically, the god of martial fury. [38] In war, a warrior who is possessed by the god Arēs experiences this kind of martial fury, which is typically bestial. The Greek word for martial fury is lussa, meaning 'wolfish rage'. [39] Comparable is the Old Norse concept berserkr and the Old Irish concept of ríastrad, 'warp spasm' or 'distortion'. [40] To experience such a martial rage or warp spasm or distortion is to be beside oneself, and to be beside oneself is to be possessed – possessed by Arēs.
In the Iliad, as we will now see, such a state of possession is expressed by way of the word lussa, 'wolfish rage'. From here on, I will transliterate this word in its latinized form lyssa, since some readers will be more familiar with the spelling lykosfor the Greek word meaning 'wolf' (the more consistent spelling would be lukos). [41] In the Iliad, a prime example of lyssa is the description of Hector, when he gets into a state of martial fury, as a 'rabid dog', a lyssētēr kuōn (κύνα λυσσητῆρα VIII 299).[42] When Hector experiences such a state, lyssa literally enters his body and pervades it completely (IX 239). After Hector kills Patroklos and puts on the armor of Achilles that Patroklos had been wearing, Zeus seals Hector into the armor and then Arēs himself literally enters him (δῦ {161|162} δέ μιν Ἄρης XVII 210), thus possessing him completely. So, when Achilles finally kills Hector in Iliad XXII, he is in effect killing the embodiment of Arēs the war god. Conversely, Achilles himself is possessed by lyssa in his most intense moments of martial rage in the Iliad (XXI 542). Hector in his own right is described as both atalantos Arēi, 'equal to Arēs' (VIII 215, XVII 72), and as īsos Arēi, 'equal to Arēs' (XI 295, XIII 802).
In the case of Achilles, these examples of martial fury are relevant to the second of the three characteristics of the hero, namely, that the hero is "extreme" both positively and, on special occasions, negatively. Achilles is extreme mostly in a positive sense, since he is 'best' in many categories and since he is even the 'best of the Achaeans' in the Homeric Iliad. Occasionally, however, he is extreme in a negative sense, as in his moments of martial fury. [43]
The Therapeutic Function of the Therapōn
Sacrifice of a young boar in ancient Greece (tondo from an Attic red-figure cup, 510–500 BC, by the Epidromos Painter, collections of the Louvre)
I return here to the ritual background of the word therapōn. So far, we have seen that it was borrowed into the Greek language from Anatolian languages, sometime in the 2nd millennium BCE. The corresponding word in those Anatolian languages meant 'ritual substitute'. Someone who is notionally close to the king, as we have also seen, may have to die in place of the king. But there is more to it than that. Such a death, I argue, has the effect of healing society by way of healing the king, who is viewed as the embodiment of society, of the body politic.
What I describe here for the first time as a healing is an act of purifying the king and his people from impurities, from pollution. If the king is polluted, then society is polluted. That is why the pollution of the king has to be transferred to a ritual substitute who will be eliminated in place of the king and will thus remove the royal pollution while also removing the pollution of society. This principle of purification has been described by van Brock as the transfer of evil, "le transfert du mal." [44] Evil must be passed on, to a sacrificial victim. {162|163}
In Greek visual art, I must now add, the dead hero Patroklos can be represented as a sacrificial ram, who is shown with his throat slit open and with blood streaming from the gaping wound: such a picture is painted on an Attic vase executed by the "Triptolemos Painter," dated around 480 BCE. [45] Similarly in Hittite rituals of substitution, as we have seen, rams can be sacrificed in place of kings.
The meaning of the Greek word therapōn as ritual substitute and the function of such a therapōn as a healer helps explain why the related Greek word therapeuein means not only 'be a therapōn', as we have seen at Odyssey xiii 265, but also 'heal, cure'; we still see such a meaning embedded in the English-language borrowings therapy and therapeutic. But before I cite some contexts where the ancient Greek word therapeuein means 'heal, cure', I must return once again to that passage at Odyssey xiii 265 where therapeuein means 'be a therapōn', since I have yet to explain the context.
There are three passages where the word therapeuein seems at first sight to have nothing to do with a meaning such as 'heal, cure'. I start with Odyssey xiii 265, the passage we are considering right now. Here the first-person narrator of a "Cretan tale" says that he was unwilling to 'be a therapōn', therapeuein, for the over-king of Crete, Idomeneus, preferring instead to be the leader of his own comrades. The next passage is at Homeric Hymn to Apollo 390, where the god Apollo selects a group of Cretans to serve as his attendants, therapeuein, at his shrine in Delphi. Finally, the third passage is at Hesiod Works and Days 135, where the prototypical humans who represent the second generation of humankind are said to be unwilling to serve as attendants, therapeuein, to the gods; and, as we read in the next verse, these sacrilegious early humans are likewise unwilling to perform sacrifices to the gods at their altars (Works and Days 136). [46]
As we consider these three passages showing early attestations of the word therapeuein, the first one of the three is not decisive in establishing the overall meaning of this word, since the story of the upstart Cretan who refused to serve as therapōnto the over-king of Crete has no attested parallels. Still, it is safe to say that the social position of the therapōn in this story cannot be too different from the social position of Patroklos himself, who is subservient to {163|164} Achilles by virtue of serving as that hero's therapōn. [47] But the second and the third attestations are in fact decisive: in these two cases, therapeuein refers to the service that needs to be rendered to gods by humans who are designated as the gods' attendants. As we are about to see, the contexts of therapeuein in these two cases can help explain later attestations of the verb therapeuein in the sense of 'heal, cure'.
In speaking of later attestations, I have in mind evidence dating from the fifth century and thereafter. In this later era, therapeuein in the sense of 'heal, cure' can refer specifically to the procedure of healing a body by removing some form of sickness or, more basically, to the procedure of maintaining the well-being of the body. To maintain the well-being of the body is to keep it healthy – that is, keeping it sound and immune from any sickness. [48] More generally, therapeuein can refer simply to 'taking care of' or 'caring for' another person (an example is Lysias 24.6, with reference to a situation where the elderly are being cared for by their children). Such a general meaning 'take care of, care for' helps explain the specific meaning of 'heal, cure': we may compare the use in English of the expressions 'take care of' or 'care for' with reference to the care that patients receive from their physicians. It is also relevant here to mention the derivation of the English word cure from the Latin cūra, meaning 'care'.
So, how are such contexts relevant to the sacral meaning of therapōn as a ritual substitute? Here I turn to the sacral contexts of therapeuein in the sense of 'take care of, care for'. In these contexts, I argue, the body that is being cared for and kept sound by those who are attending it is either (1) the notional body of a god or (2) the actual body of a cult hero. This sacred body, I further argue, can lend its sacredness to anything that makes contact with it, such as a temple or shrine or any other kind of sacred enclosure. In the case of gods, the sacred power of the sacred body can extend to a sacred simulacrum of the body, such as a sacred statue or picture or any other object that stands for the body of the god. There are many different attestations of therapeuein where the object of the verb is whatever sacred thing or place is attended by the attendants who care for it. Here are three shining examples: {164|165}
[1] An Attic inscription dating from the fifth century BCE (Inscriptiones Graecae I3 1-2 138.17) speaks of the need for therapeuein, 'taking care of', the temenos, 'sacred precinct', of the god Apollo 'in the most beautiful way possible' ([το̄ τε]μένο̄ς το̄ Ἀπόλλο̄νο[ς ἐπιμελέσθο̄ν, ὅπος ἂν κάλλισ]τα θεραπεύε̄ται).
[2] A Cretan inscription dating from the second century BCE (Inscriptiones Creticae III:2 1.5) speaks of the need for therapeuein, 'taking care of', archaic statues of divinities (τὰ ἀρχαῖα [ἀ]γάλματα θαραπεύσαντες). [49]
[3] In the Ion of Euripides (110-111), dating from the late fifth century BCE, the young hero Ion speaks of his service of therapeuein, 'taking care of', the temple of Apollo at Delphi (τοὺς θρέψαντας | Φοίβου ναοὺς θεραπεύω).
It is in the light of such attestations of the verb therapeuein that we can understand the earlier attestations of the noun therapōn in combination with the genitive case of names of gods like Apollo, the Muses, Arēs, and so on. [50]
By now we can see that therapeuein in the sense of 'maintain the well-being of, take care of, care for' and in the special sense of 'heal, cure' is in fact related to the idea of a ritual substitute who maintains the well-being of someone superior whom he serves by standing ready to die for that special someone. That is the therapeutic function, as it were, of the therapōn. Earlier on, I noted the English-language borrowings therapy and therapeutic. Now I note a semantic parallel in the use of the Greek word pharmakon, which means 'drug used for healing' or, more generally, 'drug used for medication or for poisoning', and we see the more specific meaning 'drug used for healing' embedded in the English-language borrowings pharmacy and pharmaceutical. The meaning of this word pharmakon as 'drug used for healing' helps explain the related meaning of a related Greek word. That word is pharmakos (as attested in Hipponax F 9.1 and F 10.2 ed. West), which can be translated as 'scapegoat', that is, someone who takes the blame for a pollution that afflicts a whole society. [51] Here again we see at work the principle of a transfer of evil, comparable to what we saw in the case of the Hittite ritual substitutes. {165|166}
Patroklos as the Other Self of Achilles
Achilles Lamenting the Death of Patroclus (1855) by the Russian realist Nikolai Ge / National Arts Museum of the Republic of Belarus
Having said this much about the word therapōn, I turn to another word that is closely linked to the idea of Patroklos as the ritual substitute of Achilles. This other word is philos, meaning 'friend' as a noun and 'near and dear' or 'belonging to the self' as an adjective. By contrast with my lengthy investigation of the relevance of the word therapōn to Patroklos, I can confine myself here to the shortest of formulations about the parallel relevance of the word philos[52]. Here, then, is my formulation, compressed into a single nested paragraph:
Patroklos as the personal therapōn of Achilles is thereby also the nearest and dearest of all the comrades of Achilles. This closeness is measured in terms of the word philos in the sense of being 'near and dear' to someone. Achilles considers Patroklos to be the most philos, 'near and dear', of them all. Or, if we were to express this idea in terms of the noun philos, meaning 'friend', instead of using the adjective philos, meaning 'near and dear', we would say that Patroklos is the very best friend of Achilles. This word philos defines identity by way of measuring how much you can identify with someone else: the more you love someone, the more you identify with this special someone – and the closer you get to your own self.
This is why Patroklos is truly the other self or alter ego of Achilles. In the Life of Pythagoras tradition, the wise man is asked the question 'what is a friend [philos]?' and answers that a philos is allos egō, 'another I' (scholia for Iliad XVIII 82). This terminology helps explain the use of the pseudo-scientific Latin term alter ego in translations of the works of Freud into English.
Ramifications of the Idea of Another Self
Such an idea of Patroklos as the other self of Achilles is parallel to the idea of twinning. As I show in a separate essay, this parallelism helps explain other {166|167} features of Achilles and Patroklos that they share, such as the power to heal. [53] The therapeutic powers of Achilles and Patroklos can be analyzed in this light. [54]
The therapeutic function of caring for someone as a patient in mythical contexts of healing can be linked with the emotional function of caring for someone who is philos in these same contexts. That is because therapeuein in the emotional sense of 'care for' is linked with philos in the sense of 'near and dear'; [55] and, further, therapōn in the sense of 'ritual substitute' is linked with philos in the sense of 'belonging to the self'. [56]
As the other self who is ready to die for the self that is Achilles, Patroklos achieves an unsurpassed level of intimacy with the greatest hero of the Homeric Iliad. This intimacy is sacral, thus transcending even sexual intimacy. But this sacred intimacy has an uncanny other side to it, which is a kind of sacred alienation. As we saw in the case of the Hittite prisoner, about to be expelled into an alien realm, he must wear the clothing of the king, thus becoming ritually intimate with the body of the king. So too Patroklos wears the armor of Achilles when he dies, and he wears something else that is even more intimately connected with his best friend. Patroklos wears also the epic identity of Achilles, as expressed by the epithets they share. These heroic epithets, such as the ones that makes them both 'equal to Arēs', will predestine both of them to live the same way and to die the same way. [57]
Simone Weil on Sacrificial Substitution
Simone Weil
Simone Weil (1909-1943) thought that evil happens when the suffering of one person is passed on to another person. The mentality is this: I want you to suffer exactly the way I have suffered. The problem is, everyone suffers differently. So, the transfer of suffering does not make things better. It makes things worse. And that is evil. So, evil itself is the transfer of suffering. In French, it is {167|168} "le transfert du mal". To stop this chain of evil, an existential hero must refuse to transfer the suffering to the next person. And so the hero must absorb the suffering. For that to happen, however, the hero will have to die for the next person in line and for everyone else who is in line. Such a death can be described as an act of sacrificial substitution.
In her essay "Human Personality" (1943), Weil says: "When harm is done to a man, real evil enters into him; not merely pain and suffering, but the actual horror of evil. Just as men have the power of transmitting good to one another, so they have the power to transmit evil." In "Void and Compensation" (published 1947), Weil says: "The wish to see others suffer exactly what we are suffering. It is because of this that, except in periods of social instability, the spite of those in misfortune is directed against their fellows. That is a factor making for social stability." We read in the same work: "The tendency to spread the suffering beyond ourselves. If through excessive weakness we can neither call forth pity nor do harm to others, we attack what the universe itself represents for us. Then every good or beautiful thing is like an insult."
If we apply here the thinking of Weil, we may think of Patroklos as a hero who refuses to pass on the suffering to the next person. He absorbs the suffering and dies in the act of doing so. He short-circuits evil.
Such a way of thinking about Patroklos may lead us to a rethinking of this hero's status as the one person who is highest in the ascending scale of affection felt by the hero Achilles. {168|169}
Originally published by The Center for Hellenic Studies under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported license. From "The Ancient Greek Hero in 24 Hours", by Gregory Nagy (Cambridge, MA: Harvard University Press, 2013).


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You may have seen posts floating about saying go vegan this January, like a dry october, but with a vegan diet.
There is a massive astigmatism with Veganism and I also judge people quite harshly who go around saying to anyone who will listen that they are vegan. I also do not like people who seem it fit to lecture you on their opinions of wearing leather or eating any animal products.
So why try it yourself? Well I am mainly doing a vegan diet to see how a properly managed vegan diet can affect my health physically and mentally as well as look at my local area and how it caters towards these diets. As someone who already ahs to be careful of what they eat due to lactose intolerance, I don't think its going to be as challenging as it's made out to be.
If you want to keep updated on my Vegan experience, I am planning to write up all my recipes and how well they go as well as vlog about it over the next few weeks so keep posted for links, cringey pictures and videos and (fingers crossed) awesome food!
Happy New Year!


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- If my business was a museum or standard retail store with gross annual sales between $100,000 and $300,000 then I would choose Bindo Point of Sale for iOS devices. Hands down, Bindo Point of Sale has features and functions not found in Vend, Shopkeep, Clover, or NCR Silver for about the same monthly cost.
- If my museum or retail store had annual revenues over $300,000 then my wish would be to use Microsoft Dynamics Retail Management Systems Store Operations (RMS). However, with RMS nearing the end of life per an announcement from Microsoft, I would put in Retail Management Hero as my point of sale system.
Offering point of sale general advice, consulting, and sales/service to independent retailers and food service businesses with between 1 and 50 store locations in the United States. Special focus on Pet Stores, Hobby Stores, Goodwill and Similar Thrift Stores, Book Stores, Gift Shops, Cannabis Retailers, Nursery and Garden Centers, Museums, Gift Shops, restaurants, and bars as well as Beer, Wine and Liquor Stores.
Thursday, September 18, 2014
Which Point of Sale System Would I Buy and Why?
1 comment:
There are quite a few businesses that I've visited that have pretty impressive point-of-sale systems. They moved customers through like crazy. I have to say it really made all the difference. From a business perspective, that's the kind of upbeat change you want to make to your business.ReplyDelete
Gerald Vonberger | http://www.cashregisterspecialist.com/CASH-REGISTERS-POINT-OF-SALE-SYSTEMS/


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Ground Beef BOGO
The New Year has begun and it's time to stock up on your favorite ground beef! Until January 31st, 2019 Stroupe Farm's all natural grass-fed ground beef is buy one get one FREE! Our Black Angus Ground Beef is currently priced at $4.95 per pound, and with this sale you can get, not one, but TWO pounds of ground beef for this amazingly low price! Stop by 20200 SW Stafford Rd, Tualatin OR, to get yours today!
No limit while supplies last. Not valid with other promotions or sales.


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103 staff at the University of Manchester, a figure that stands at almost one per cent of its total employees, earn more than £100,000 a year—according to data obtained by the Taxpayers Alliance—at a time when cuts are being made across the institution.
The same results, obtained by Freedom of Information requests and analysis of annual accounts, showed that more than 7,500 staff at Higher Education institutions across the country have salaries exceeding this.
This came as part of the Alliance's Public Sector Rich List, an extensive investigation into the incomes of worker at public institutions in the UK, from Town Halls to hospitals.
The revelations into the salaries of university staff members showed that Oxford University, UCL, and Imperial had the highest number of employees on post-£100,000 salaries, at 622, 500, and 432 respectively
11 staff at Oxford University earn more than £300,000. The highest-paid staff member on the entire list was an unnamed academic at Oxford, who earns £690,200. This, however, is only the highest of the universities that responded.
The highest paid named member of staff in the research was Neil Gorman, Vice-Chancellor of Nottingham Trent University—who earns almost £625,000.
The University of Manchester had the 23rd-highest number of staff paid above £100,000 in the country. All data provided by the university did not provide names along with the listed salaries, but positions were included, making it possible to work out the incomes of certain members at the top.
The Vice-Chancellor and President, Dame Nancy Rothwell, has a salary of £247,500 plus expenses of over £1,000. Colin Bailey, Deputy President and Deputy Vice-Chancellor, earns £162,500.
11 other staff members at Manchester earn over £150,000, meaning 90 staff earn between £100,000 and £150,000. In the university's 'Facts and Figures 2015' booklet, they state that over 11,000 people work at the institution—meaning that 0.94 per cent of staff earn over £100,000.
This comes alongside ongoing disputes between campus trade unions and the university about job cuts. The university is in the process of outsourcing much of its IT services, a move that has led to the balloting for a strike by the University of Manchester branch of UCU.
It also follows on the heels of news that under the new Higher Education green paper, universities may be made exempt from the Freedom of Information Act.
According to the Higher Education Statistics Agency, in 2013/14 there were 395,780 members of staff at UK HE institutions. This would mean that almost two per cent of all HE staff across the country earned over £100,000.
"Taxpayers will not begrudge an inspiring headteacher or world-class academic a good salary if they produce great results and motivate their students, but too often this is not what we find," said Chief Exec of the Taxpayers Alliance, Jonathan Isaby.
"Where institutions fail but financial rewards continue to flow to those at the top regardless, there is clearly a serious problem and taxpayers have every right to be concerned. The pay and perks enjoyed by those working at our schools and universities—and indeed across the entire public sector—must more accurately reflect how well they are doing their jobs."
The University of Glasgow has the highest number of staff earning over £100,000 in Scotland. Despite this, they still charged the Alliance £16.38 for the results.
A University of Manchester spokesperson said: "The university operates in a highly competitive international market and offers competitive remuneration packages in order to attract the best researchers, teachers and professionals.
"The salaries paid to senior staff are comparable to those paid at other Russell Group universities, although we have far fewer staff employed in these higher pay bands than many of our competitor institutions.
"The President and Vice-Chancellor's pay is set by the Board of Governors' remuneration committee each year. Professor Rothwell's pay is less than the Russell Group average despite presiding over the UK's largest single-site university."
Full data on the staff at UK institutions earning over £150,000 can be read here, courtesy of the Taxpayers' Alliance.
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On the heels of news that John Boyega joined the cast of the cast of Fox's 24: Live Another Day, the next chapter in the hit franchise, Boyega's fellow Brit Colin Salmon has also joined the series, which returns to a TV screen near you on May 5th, picking up the story 4 years after the series finale, which saw Jack Bauer (Kiefer Sutherland) as a fugitive, in London (where Boyega and Salmon call home).
No word on what role exactly Boyega has signed up to play, so stay tuned. But we do know that Salmon has been cast as a General Coburn, who's described as an intelligent, powerful and fiercely loyal man.
The busy Colin Salmon (an actor who could've played James Bond in his prime) can currently be seen on the small screen in The CW's Arrow, and on the British TV series Some Girls.
On the big screen, he starred in Alfons Adetuyi's High Chicago, an under-rated drama that's been traveling the film festival circuit for the last couple of years, but has yet to receive an official release.
So we now have 2 black actors with roles in the next chapter of 24. Although no word on how meaty their roles will be. We'll find out in a few months.


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When I was younger I didn't like languages. In school, I hated Irish and thought it was a complete waste of time. Why bother learning it when everyone spoke English? In fact what's the use of any other language when it's obvious that English is the international language? This view is very common among English native speakers and to a certain extent it's true. English is one of the most spoken languages in the world and is by far the most common second language in the world. No matter where you travel in the world, you have a decent chance of finding an English speaker. International conferences almost always are held in English and over 90% of academic articles are published in English. So it seems like case closed, English is the global language, everyone speaks it and I should be thankful that I happen to be a native speaker. Continue reading "Why English Should Not Be The International Language Of The World"
Month: February 2015
The End Of Bitcoin
For the last two years, I have been following the rocky road of Bitcoin, as it soared on the promise of revolutionary change and collapsed in a fog of fraud and bad economics. After losing almost 85% of its value in the last twelve months, plunging from $1,200 to $200, has bitcoin finally reached the end of the road? Does it have any chance of recovering or is it destined to simply fade away? Continue reading "The End Of Bitcoin"


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This remarkable restaurant invites discerning diners to embark on a culinary journey like no other. World-class authentic Japanese fare is artfully created in dishes where the esteemed chefs have masterfully balanced excellent flavour combinations using the finest seasonal ingredients which are then plated artistically. Designed with dramatic Zen-like flair, this outstanding restaurant makes for a sublime venue for a special occasion and promises an evening to remember.
Open daily to diners over the age of 16 from 18:30 to 22:00.


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CyrusOne signs deal with Texas Rangers 11/2014 DALLAS, Mar 31, 2014 (BUSINESS WIRE) --Global data center services provider CyrusOne CONE, +1.13% is pleased to announce it plans to be an officialpartner of the Texas Rangers for the 2014-18 seasons. The Rangers take on the Philadelphia Phillies in today's home opener.


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Philadelphia 76ers fans will have 12 more opportunities than last year to watch their favorite team on national TV.
The 76ers' 2018-19 regular-season schedule was released Friday and it features 27 nationally-televised games across ABC, ESPN, and TNT, including a Christmas Day game against the Boston Celtics at 5:30 p.m. on ABC.
There'll be many must-watch games taking place at the Wells Fargo Center this season.
The Sixers open the season on Thursday, Oct. 18 at The Wells Fargo Center against the Chicago Bulls. The game will be broadcast at 8 p.m. on TNT.
Simmons, the reigning NBA Rookie of the Year, will face ROY runner-up Donovan Mitchell when the Sixers host the Utah Jazz on Nov. 16.
Philadelphia then hosts 2018 NBA Most Improved player Victor Oladipo and the Indiana Pacers on Dec. 14 at 7:30 p.m.on ESPN. A week later (Dec. 22), they welcome the Toronto Raptors and their new star forward Kawhi Leonard (7:30 p.m.).
A clash with 2018 NBA MVP James Harden's Houston Rockets takes place on Martin Luther King Jr Day (Jan. 21) at 8 p.m. The Sixers will host the Lebron James-led Los Angeles Lakers on Feb. 10 at 3:30 p.m on ESPN). Then, on March 2, Philadelphia will face the defending NBA champion Golden State Warriors at 8:30 p.m. on ABC.
Fans will also have the opportunity to watch the Sixers play 12 times on NBA TV.
NBC Sports Philadelphia and 97.5 will continue as the 76ers broadcast partners for the upcoming season.


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Three friends wrapped up their impromptu road trip with a montage so mesmerising, it transports you to the lush landscapes of Scotland. Shot by the Stories in Motion team, this video captures the island's majestic mountains, open skies and wildlife, in all its purity. "Scotland has a bit of our hearts", they say. Sounds about right.
The best of Scotland's natural wonders in one video
Here's your chance to escape the madness


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Police investigate after woman is found unconscious in Oxnard
Oxnard police are investigating after a woman was found unconscious early Tuesday.
The city's police and fire departments were called about 4:30 a.m. to help the woman found in the 1700 block of East Channel Islands Boulevard, Oxnard police said.
The area is near several businesses.
The woman, identified as homeless and in her 40s, was found unconscious and taken to a hospital, authorities said. The circumstances surrounding the incident were deemed suspicious and the department's violent crimes investigators were called to look into what happened, police said.
Read more:
- Oxnard man's criminal past could provide clues about unsolved homicides
- Search at Oxnard man's home uncovers illegally possessed gun, alleged gang ties
- Fire breaks out in office at Ventura apartment complex
Late Tuesday morning, police Cmdr. Eduardo Miranda said there was no evidence of criminal wrongdoing, but authorities were still investigating. Detectives have not been able to talk to the woman, he said. There is also no area surveillance footage that shows what happened, Miranda said.
However, the woman's property appeared to still be with her, which does not indicate a robbery, Miranda said. She was in stable condition in the critical care unit of a local hospital, Miranda said.
Megan Diskin is a courts and breaking news reporter with The Star. Reach her at email@example.com or 805-437-0258.


text: The .ODS file format is used by files created using Microsoft's Outlook Express (version 5) email client application. These files are used to store all messages created and saved in Outlook. They are similar in format to the .DBX file format, which is used in other versions of outlook express. Outlook express has now been discontinued, and has been replaced by Windows mail.


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Did You Say Authors Guild or Found Guilty?
I just turned off the tube after watching Roxana Robinson on Bloomberg voicing her thoughts on the current battle between Hachette and Amazon. Her comments made it clear she is clueless about the concerns of the 99% of real writers toiling out here in the hinterlands. Recent statements by Scott Turow and the Guild, combined with her obvious weakness as a representative of writers' interests, brings the whole issue to the fore once again.
When are we writers going to finally create an organization that truly represents us? Millions of people just watched the same interview on Bloomberg and will come away with the impression that our interests are aligned with the mammoth, corporate owned, New York houses. Who speaks for us? Who represents us, who is not in any way married to antique New York based publishing and its corporate masters?
For the 99% of working writers, those of us who aren't deriving the benefits of membership in the New York club, no one gives voice to our concerns on the Bloomberg's of the world. Ms. Robinson clearly had little understanding of the vital issues at stake for us. Except for her lack of articulation and understanding of the issues, she might as well have been a spokesperson for a PR firm under contract with big publishing. She might be a great individual--I don't know her--but her heart and mind are in the wrong place.
Where is the rallying point for so many writers who want to get and keep a fair share of the pie? Billions are at stake in the years ahead. If someone would spearhead a new writers organization--a true Writers Guild--thousands upon thousands of writers like me would join and contribute. So many of us have toiled in the trenches for so long, we would love to tune in to a major news show and see someone who actually represents us.
Otherwise, we will be left in the dust, once again, our futures determined by people who have no genuine understanding of what books and authors mean to the world as a whole.
I refute the notion that books are no different than soft drinks or tires, mere commodities for a throwaway culture. I refute the notion that writers are no more than factory workers. I refute the notion that New York publishing is the big leagues, and we are Class D farm teams. The great thinkers of the world should at least have the opportunity to earn as much as factory workers.
Will someone who has the means and spine please lead the way? I, for one, will support you all the way.


text:
Federal deficit jumps to $747B, likely to exceed $1T by September
The federal deficit rose to $747 billion over the past nine months, a 23 percent increase compared to the same period in the previous fiscal year, according to Treasury figures released Thursday.
The Treasury Department said in the same report that the deficit is expected to exceed $1 trillion by Sept. 30, the end of the fiscal year.
Revenue was up 2.5 percent, failing to keep pace with the 6.6 percent rise in outlays.
{mosads}While the largest spending categories remained Social Security, defense, Medicare and health, the sixth-highest expenditure was for servicing the debt.
The amount spent on net interest was also the fastest growing category, increasing 16.4 percent, nearly twice as fast as defense spending and well above increases for Medicare, health, and Social Security.
The new figures come just a few months after the first tax season under the GOP's 2017 tax law, which the nonpartisan Congressional Budget Office projected would add $1.9 trillion to the deficit over a decade, and after a bipartisan deal to increase spending.
Congressional negotiators are trying to work out a new spending deal that would further increase both defense and domestic spending for fiscal 2020 and 2021.


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text: We hooked up the caravan ( my little home unit on wheels) and headed to Queen Mary Falls near Killarney. It is at the top of the great divide not far from Warwick. Well I was not disappointed. I have wanted to go there for a while. It is a beautiful part of the world.