#peter struck

[smokygluvs]

Peter Struck - the biker

As you should by now know, I am a real sucker for a handsome, mature biker. Especially when that biker is a pipe-smoking gentleman. Peter Struck (24th January 1943 - 19th December 2012), German politician and former defence minister, was one such man.

Equally well known for his passion for biking as for his pipe smoking.

And that beautiful white moustache is an added bonus.

No pictures of him smoking his pipe with motorbike, but this is the closest I have come so far.

[mhmedia]

Vor 20 Jahren - Helmut Schmidt bekommt seine eigene Universität

Peter Struck, Bundesverteidigungsminister, SPD und Altbundeskanzler Helmut Schmidtwährend des Festaktes zur Umbenennung der Universität der Bundeswehr in “Helmut Schmidt Universität” am 16.12.2003 in Hamburg | Foto: Markus Hansen | Vertrieb: actionpress Mit der Helmut-Schmidt-Universität hat unser Altbundeskanzler endlich eine eigene Universität bekommen und wie bei jedem Fototermin mit diesem…

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[chthonicdivinebard]

The author lines up the pair "divine things" and "human things" along the axis between what is "out there" and what is "in here," recapitulating in the opposition of κεῑα and τάδε the kind of pair he was discussing in ἕκαστον and πάντα in the earlier section. His positioning of θεῑα and ἀνθρώπινα makes the strong suggestion that, as noted earlier, the dream at the least brings the viscera into some contact with the divine. While the dream speaks the language of cosmology, the vocabulary of this language is made up of θεῑα. Of course, the divine plays a more attenuated role than that seen in the Asclepius texts. Nevertheless, the divine is once again present, and once again it is particularly the dream through which the divine interacts with human flesh.

Viscera and the Divine: Dreams as the Divinatory Bridge between the Corporeal and the Incorporeal by Peter Struck in “Magic in History: Prayer, Magic, and the Stars in the Ancient and Late Antique World” edited by Scott Noegel, Joel Walker, and Brannon Wheeler (p 130)

[chthonicdivinebard]

The observation that dreams reveal irregularities in the body's physical condition is sound science and is the first attestation of a view upheld by Aristotle and even surviving through Freud to our own time...But what of the outward movement toward the stars? After all, the author explicitly dissociates himself from diviners and those who spend their time only asking the God for help, and casts a skeptical eye on supposed divine dreams that predict the future. The author, however, expects our dreams to speak in a peculiar language. Dreams manifest bodily conditions, the "On Regimen" author claims, by showing us images of large cosmological phenomena. For example, disease of the belly is signified by a dream about a star plunging into the sea. A star falling into the earth is a symptom of nascent tumors in the flesh; dreaming of high or low rivers indicates high or low blood levels. So dreams once again bring the larger cosmos to bear on the viscera. The situation has obvious differences with incubation. The dream here is a symptom and not a cure. This cosmos is not a proper divinity, as Asclepius is in the incubation texts, although it still carries some trace of the divine. In the incubation accounts, the connection between body and divine is spelled out in gruesome detail, whereas in the Hippocratic text it is more subtle.

Viscera and the Divine: Dreams as the Divinatory Bridge between the Corporeal and the Incorporeal by Peter Struck in “Magic in History: Prayer, Magic, and the Stars in the Ancient and Late Antique World” edited by Scott Noegel, Joel Walker, and Brannon Wheeler (p 127-8)

[chthonicdivinebard]

Since practices of incubation have been so well known for so long, they may have become somewhat domesticated in the range of evidence on ancient dreaming. I begin by recalling the obvious: taken as a whole, the phenomenon of incubation makes the point that dreams are intimately connected with the corporeal. The evidence from Epidaurus adds a few details to this general picture. One sees in the physical evidence a stark reminder that devotees went to Epidaurus with their flesh in mind as much as the divine: the holy site is literally littered with body parts, small effigies of various limbs and organs, which presumably stood in need of relief. Once asleep in Asclepius' temple, a patient received his or her cure not through fairy dust or a divine nod. The preserved textual records leave no room for doubt on the subject. The dream served primarily as a vehicle for the God to perform an invasive procedure and manipulate the patient's body parts. The extant stelae include harrowing accounts of sliced eyeballs, severed heads, cleaved chests, as well as the extraction of a spearhead from a jawbone, an eye socket, or a lung and the removal of bucketsfull of worms or pus. One fuller example will suffice: Aristagora of Troezen. She had a tapeworm in her belly, and she slept in the Temple of Asclepius at Troezen and saw a dream. It seemed r=to her that the sons of the God, while He was not present but away in Epidaurus, cut off her head, but, being unable to put it back again, They sent a messenger to Asclepius asking Him to come. Meanwhile day breaks and the priest clearly sees her head cut off from the body. When night approached, Aristagora saw a vision. It seemed to her the God had come from Epidaurus and fastened her head onto her neck. Then He cut open her belly, took the tapeworm out and stitched her up again. And after that she became well.

Viscera and the Divine: Dreams as the Divinatory Bridge between the Corporeal and the Incorporeal by Peter Struck in “Magic in History: Prayer, Magic, and the Stars in the Ancient and Late Antique World” edited by Scott Noegel, Joel Walker, and Brannon Wheeler (p 126-7)

[chthonicdivinebard]

Dreams are perhaps the ancient world's most-traveled bridge between the heavens and in the individual. As a form of divination, dreams play a pivotal role from Homer through the late Neoplatonist Synesius (ca 370-413 CE). The dream serves as a conduit for a message from the world beyond. According to the traditional view, on which there are a hundred variations, the source is an authority figure or a God who either appears in person at the head of the sleeper or generates a phantom drama with a hidden message. In the medical corpus, dreams also produce ties between the individual and the larger cosmos. In incubation rites that were widely practiced in Greek and Roman times, the dream served as a vehicle for the God Asclepius to make His visitations to the patient. In the Hippocratic corpus also, as I discuss shortly, dreams remain a linking agent between the individual and the larger cosmos. When these traditions of divination, incubation, and medicine are placed alongside one another, a somewhat counterintuitive fact emerges. While it is perhaps no surprise that dreams reach outward toward the furthest reaches of the stars and the Gods- as is customary with divinatory systems- it is somewhat of a surprise to see that ancient dreams also consistently reach inward, inside the human body, toward the extreme reaches of the internal organs. In fact, many testimonia on dreams from the ancient world display a certain fixation on internal organs. One cannot but recall the sad tales from the Roman period of Aelius Aristides (117-89) who writes page after page on absinthe-induced dreams and diseases, documenting divine intrusions into nearly all his bodily organs. In this movement, dreams do not stand outside the rather common Mediterranean tendency, exhibited in extispicies of all kinds, to see the divine in the viscera.

Viscera and the Divine: Dreams as the Divinatory Bridge between the Corporeal and the Incorporeal by Peter Struck in “Magic in History: Prayer, Magic, and the Stars in the Ancient and Late Antique World” edited by Scott Noegel, Joel Walker, and Brannon Wheeler 

[blog-bluesky-fan]

Europa mitten ins Herz getroffen

Europa mitten ins Herz getroffen

Ausgerechnet in einer der bestbewachtesten Städte Europas hat der Terror nun zugeschlagen. Wir trauern wieder um zahlreiche Opfer kurz vor Ostern.  Ich war heilfroh, als die ersten Bilder eine Gruppe othodoxer Juden zeigte, die offensichtlich wohlbehalten dem Flughafenausgang zustrebten. Denn dann wäre ein weiterer gefährlicher Umstand hinzugekommen, wäre diese Gruppe getroffen worden. Hier sieht…

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[cominghomejournal]

°Brasilia° von Peter Struck...hängt bei uns im Shop...