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We all have read the tales told of Jesus in the Gospels, but few people really have a good idea of their context. Yet it is quite enlightening to examine them against the background of the time and place in which they were written, and my goal here is to help you do just that. There is abundant evidence that these were times replete with kooks and quacks of all varieties, from sincere lunatics to ingenious frauds, even innocent men mistaken for divine, and there was no end to the fools and loons who would follow and praise them. Placed in this context, the gospels no longer seem to be so remarkable, and this leads us to an important fact: when the Gospels were written, skeptics and informed or critical minds were a small minority. Although the gullible, the credulous, and those ready to believe or exaggerate stories of the supernatural are still abundant today, they were much more common in antiquity, and taken far more seriously.
If the people of that time were so gullible or credulous or superstitious, then we have to be very cautious when assessing the reliability of witnesses of Jesus. As Thomas Jefferson believed when he composed his own version of the gospels, Jesus may have been an entirely different person than the Gospels tell us, since the supernatural and other facts about him, even some of his parables or moral sayings, could easily have been added or exaggerated by unreliable witnesses or storytellers. Thus, this essay is not about whether Jesus was real or how much of what we are told about him is true. It is not even about Jesus. Rather, this essay is a warning and a standard, by which we can assess how likely or easily what we are told about Jesus may be false or exaggerated, and how little we can trust anyone who claims to be a witness of what he said and did. For if all of these other stories below could be told and believed, even by Christians themselves, it follows that the Gospels, being of entirely the same kind, can all too easily be inaccurate, tainted by the gullibility, credulity, or fondness for the spectacular which characterized most people of the time.
Even in Acts, we get an idea of just how gullible people could be. Surviving a snake bite was evidently enough for the inhabitants of Malta to believe that Paul himself was a god (28:6). And Paul and his comrade Barnabas had to go to some lengths to convince the Lycaonians of Lystra that they were not deities. For the locals immediately sought to sacrifice to them as manifestations of Hermes and Zeus, simply because a man with bad feet stood up (14:8-18). These stories show how ready people were to believe that gods can take on human form and walk among them, and that a simple show was sufficient to convince them that mere men were such divine beings. And this evidence is in the bible itself.
Beyond the bible, the historian Josephus supplies some insights. Writing toward the end of the first century, himself an eye-witness of the Roman destruction of Jerusalem in 70 A.D, he tells us that the region was filled with "cheats and deceivers claiming divine inspiration" (Jewish War, 2.259-60; Jewish Antiquities, 20.167), entrancing the masses and leading them like sheep, usually to their doom. The most successful of these "tricksters" appears to be "the Egyptian" who led a flock of 30,000 believers around Palestine (Jewish War, 2.261-2; Paul is mistaken for him by a Roman officer in Acts 21:38). This fellow even claimed he could topple the walls of Jerusalem with a single word (Jewish Antiquities, 20.170), yet it took a massacre at the hands of Roman troops to finally instill doubt in his followers.
Twenty years later, a common weaver named Jonathan would attract a mob of the poor and needy, promising to show them many signs and portents (Jewish War, 7.437-8). Again, it took military intervention to disband the movement. Josephus also names a certain Theudas, another "trickster" who gathered an impressive following in Cyrene around 46 A.D., claiming he was a prophet and could part the river Jordan (Jewish Antiquities, 20.97). This could be the same Theudas mentioned in Acts 5:36. Stories like these also remind us of the faithful following that Simon was reported to have had in Acts 8:9-11, again showing how easy it was to make people believe you had "the power of god" at your disposal. Jesus was not unique in that respect.
Miracles were also a dime a dozen in this era. The biographer Plutarch, a contemporary of Josephus, engages in a lengthy digression to prove that a statue of Tyche did not really speak in the early Republic (Life of Coriolanus 37.3). He claims it must have been a hallucination inspired by the deep religious faith of the onlookers, since there were, he says, too many reliable witnesses to dismiss the story as an invention (38.1-3). He even digresses further to explain why other miracles such as weeping or bleeding--even moaning--statues could be explained as natural phenomena, showing a modest but refreshing degree of skeptical reasoning that would make the Amazing Randi proud. What is notable is not that Plutarch proves himself to have some good sense, but that he felt it was necessary to make such an argument at all. Clearly, such miracles were still reported and believed in his own time. I find this to be a particularly interesting passage, since we have thousands of believers flocking to weeping and bleeding statues even today. Certainly the pagan gods must also exist if they could make their statues weep and bleed as well!
Miraculous healings were also commonplace. Suetonius, another biographer writing a generation after Plutarch, reports that even the emperor Vespasian once cured the blind and lame (Life of Vespasian 7.13; this "power" being attributed to the god Serapis--incidentally the Egyptian counterpart to Asclepius; cf. also Tacitus, Histories 4.81). Likewise, statues with healing powers were common attractions for sick people of this era. Lucian mentions the famous healing powers of a statue of Polydamas, an athlete, at Olympia, as well as the statue of Theagenes at Thasos (Council of the Gods 12). Both are again mentioned by Pausanias, in his "tour guide" of the Roman world (6.5.4-9, 11.2-9). Lucian also mentions the curative powers of the statue of a certain General Pellichos (Philopseudes 18-20). And Athenagoras, in his Legatio pro Christianis (26), polemicizes against the commonplace belief in the healing powers of statues, mentioning, in addition to the statue of a certain Neryllinus, the statues of Proteus and Alexander, the same two men I discuss in detail below.
But above all these, the "pagans" had Asclepius, their own healing savior, centuries before, and after, the ministry of Christ. Surviving testimonies to his influence and healing power throughout the classical age are common enough to fill a two-volume book (Edelstein and Edelstein, Asclepius: A Collection and Interpretation of the Testimonies, in two volumes, 1945--entries 423-450 contain the most vivid testimonials). Of greatest interest are the inscriptions set up for those healed at his temples. These give us almost first hand testimony, more reliable evidence than anything we have for the miracles of Jesus, of the blind, the lame, the mute, even the victims of kidney stones, paralytics, and one fellow with a spearhead stuck in his jaw (see the work cited above, p. 232), all being cured by this pagan "savior." And this testimony goes on for centuries. Inscriptions span from the 4th century B.C. to the 3rd century A.D. and later, all over the Roman Empire. Clearly, the people of this time were quite ready to believe such tales. They were not remarkable tales at all.
This more general evidence of credulity in the Roman Empire shows the prevalence of belief in divine miracle working of all kinds. I will now present you with three historical individuals who truly flesh out the picture.
Apollonius, Peregrinus, and Alexander are three rather interesting religious founders about whom we know even more than we do of Jesus. The first, Apollonius of Tyana, is often called the "pagan Christ," since he also lived during the first century, and performed a similar ministry of miracle-working, preaching his own brand of ascetic Pythagoreanism--he was also viewed as the son of a god, resurrected the dead, ascended to heaven, performed various miracles, and criticized the authorities with pithy wisdom much like Jesus did.
Naturally, his story is one that no doubt grew into more and more fantastic legends over time, until he becomes an even more impressive miracle-worker than Jesus in the largest surviving work on him, The Life of Apollonius of Tyana, written by Philostratus around 220 A.D. This work is available today in two volumes as part of the Loeb Classical Library, published by Harvard University Press, a set that also includes the surviving fragments of Apollonius' own writings (if only Jesus had bothered to write something!) as well as the Treatise against him by the Christian historian Eusebius. There were other books written about him immediately after his death, but none survive.
Even Eusebius, in his Treatise against Apollonius, does not question his existence, or the reality of many of his miracles--rather, he usually tries to attribute them to trickery or demons. This shows the credulity of the times, even among educated defenders of the Christian faith, but it also shows how easy it was to deceive. Since they readily believed in demons and magical powers, it should not surprise us that they believed in resurrections and transmutations of water to wine.
We also know that the cult that grew up around Apollonius survived for many centuries after his death. An inscription from as late as the 3rd century names him as a sort of pagan "absolver of sins," sent from heaven (Oxford Classical Dictionary, 3rd ed., 1996). The emperor Caracalla erected a shrine to him in Tyana around 215 A.D (Dio Cassius, 78.18; for a miraculous display of clairvoyance on the part of Apollonius, see 67.18). According to one account, the ghost of Apollonius even appeared to the emperor Aurelian to convince him to stop his siege of Tyana, whereupon he also erected a shrine to him around 274 A.D. (Historia Augusta: Vita Aureliani 24.2-6).
Later Arabic sources even discuss the fame and potency of certain relics associated with him, which remained in use well into the sixth and seventh centuries, the last of them apparently destroyed by crusaders in 1204 A.D. So popular was the belief in the power of these "talismans" that the Church was forced to accept their use, even while condemning Apollonius and his shrines as demonic (see sources below). And so, we see here an independent confirmation that blind belief in the divine status and miraculous powers of mere mortals easily captivated the people of this time, a fact that even modern Christians must admit.
An even more colorful story is that of a crazy fellow called Peregrinus, nicknamed "Proteus," who set himself on fire during the Olympic games in 165 A.D. to prove his faith in reincarnation. The notion of suicide as a proof of such faith was not new. Indian Brahmans had immolated themselves before Western audiences on several occasions before, the most famous being Calanus, at Susa, in front of Alexander the Great, and Zarmarus, at Athens, in front of Augustus (Plutarch, Alexander 69.8). What is most relevant, however, is the fascinating story told about him by the skeptic Lucian in his satirical work, "The Death of Peregrinus." Lucian knew Proteus personally, and he gives us a look at what the story of Jesus might have been had a skeptic been around to give us a different account.
While Aulus Gellius had also met this man in Athens, and was impressed enough to call him a man of "dignity and fortitude" (Attic Nights 11.1-7), Lucian had another point of view. He describes the vainglorious motivations of Proteus, and the duped mobs clamoring for a miracle. He also mentions the gullibility of Christians, who, he says, were easily duped by scam artists (13). Indeed, after the death of Peregrinus, people reported that he was, like Jesus, risen from the dead, wearing white raiment, and that he ascended to heaven in the form of a vulture (40). The punch line is that this latter story may have been a deliberate invention of Lucian himself (39), told to gullible followers, and later recounted to him as if it were fact, showing the effects of the rumor mill at work. Indeed, even people who were in the same city at the time were ready to believe that an earthquake accompanied his death, reminding us of the absurd miracles surrounding the death of Jesus recounted without a blush in Matthew 27:51-54. How easy it was for such stories to be believed! Even if this tale is filled with rhetoric on the part of Lucian, his criticism of gullibility would have no weight if it did not ring true.
Peregrinus also had a small cult following after his death. His staff was treated as a religious relic (Lucian, The Ignorant Book Collector 14), his disciples preached his doctrine (Lucian, Runaways), and his statue healed the sick and gave oracles (Athenagoras, cited above). But his bid for religious glory was not as successful as another man, Alexander of Abonuteichos. Lucian dedicates an even longer and more vicious account of his personal contacts with this man, whom he calls "the quack prophet." The account alone is detailed and entertaining, but for our present purpose it illustrates how easy it was to invent a god and watch the masses scurry to worship it. His scam began around 150 A.D. and lasted well beyond his death in 170 A.D., drawing the patronage of emperors and provincial governors as well as the commons. His cult may have even lasted into the 4th century, although the evidence is unclear.
The official story was that a snake-god with a human head was born as an incarnation of Asclepius, and Alexander was his keeper and intermediary. With this arrangement Alexander gave oracles, offered intercessory prayers, and even began his own mystery religion. Lucian tells us the inside story. Glycon was in fact a trained snake with a puppet head, and all the miracles surrounding him were either tall tales or the ingenious tricks of Alexander himself. But what might we think had there been no Lucian to tell us this? So credulous was the public as well as the government, that a petition to change the name of the town where the god lived, and to strike a special coin in his honor (Lucian, Alexander 58), was heeded, and we have direct confirmation of both facts: such coins have been found, dating from the reign of Antoninus Pius and continuing up into the 3rd century, bearing the unique image of a human-headed snake god. Likewise, the town of Abonuteichos was petitioned to be renamed Ionopolis, and the town is today known as Ineboli, a clear derivation. Even statues, inscriptions, and other carvings survive, attesting to this Alexander and his god Glycon and their ensuing cult (Culture and Society in Lucian, pp. 138, 143).
As for his influence, Lucian tells us that Severianus, the governor of Cappadocia, was killed in Armenia because he believed an oracle of Alexander's (27), and Rutilianus, the governor of Moesia and Asia, was also a devout follower, and even married Alexander's daughter. Indeed, Alexander's "god" was so popular that people rushed all the way from Rome to consult him (30), and even the emperor Marcus Aurelius sought his prophecy (48). From this it is all the more apparent that religious crazes were a dime a dozen in the time and place of the Gospels, helping to explain why a new and strange religion like Christianity could become so popular, and its claims--which to us sound absurd--could be so readily believed.
The final lesson from the case of Alexander and Peregrinus is that Lucian's skeptical debunking never persuaded any believers, showing that even the rare skeptic, no matter how convincing his arguments and evidence, could have no practical effect on the credulous. The vast majority would never read or hear anything he wrote, and most of those who did would dismiss it. Indeed, believers were hostile to critical thought and would shout the skeptics down and drive off even suspected doubters in their midst, as actually happened in the case of Alexander: before every ceremony, the congregation would cry "Away with the Epicureans! Away with the Christians!" (and atheists and unbelievers in general: 38) since these two groups had a reputation for trying to debunk popular religion (this hostility could even come to slander and violence: 25). In effect, this was like clamping their hands over their ears and humming, deliberately refusing even to hear reasonable arguments, much less to consider their force.
From all of this one thing should be apparent: the age of Jesus was not an age of critical reflection and remarkable religious acumen. It was an era filled with con artists, gullible believers, martyrs without a cause, and reputed miracles of every variety. In light of this picture, the tales of the Gospels do not seem very remarkable. Even if they were false in every detail, there is no evidence that they would have been disbelieved or rejected as absurd by many people, who at the time had little in the way of education or critical thinking skills. They had no newspapers, telephones, photographs, or public documents to consult to check a story. If they were not a witness, all they had was a man's word. And even if they were a witness, the tales above tell us that even then their skills of critical reflection were lacking. Certainly, this age did not lack keen and educated skeptics--it is not that there were no skilled and skeptical observers. There were. Rather, the shouts of the credulous rabble overpowered their voice and seized the world from them, boldly leading them all into the darkness of a thousand years of chaos. Perhaps we should not repeat the same mistake. After all, the wise learn from history. The fool ignores it.
Glenn Miller has written a rebuttal to this essay ("Were the Miracles of Jesus invented by the Disciples/Evangelists?" 2002), in response to which I changed some of the language above so as not to give a mistaken impression of my meaning. Miller's title has little to do with my essay, since I am not arguing here (even if I do elsewhere) that anyone in particular "invented" the miracles of Jesus. Rather, I am merely presenting a survey of the social and intellectual context in which those miracles came to be believed.
As to the remainder of Miller's criticism of this essay specifically, I plan to respond in a future rebuttal (which will be announced here). But one simple point must be made even now: almost all of Miller's relevant evidence comes from the educated or even scholarly elite (like Lucian), and thus in no way represents the average man or woman in antiquity, who by their very circumstance wrote nothing for Miller to examine. I would guess that skilled skeptics and skeptical viewpoints like those Miller finds probably could not be found in much more than 10% of the population of the time, if even that--but whose existence I acknowledged even in the original draft of this essay.
The fact that pagan miracle working is not much heard of today is in large part due to the more effective Christian propaganda during the Empire and, of course, a thousand years of censorship afterward. An excellent discussion of the former, and how it contributed to the eventual success of the Church, is given by Thomas Matthews in The Clash of the Gods: A Reinterpretation of Christian Art (1993). For a broad comparative study of holy men of all faiths (Christian, pagan, and Jewish) in the time of Jesus, an excellent source is Sage, Saint, and Sophist: Holy Men and their Associates in the Early Roman Empire, by Graham Anderson (1994). Both are highly recommended.
The most extensive study on the historicity of Apollonius as well as his cult and legend can be found in the otherwise dry work by Maria Dzielska, Apollonius of Tyana in Legend and History, translated by Piotr Pienkowski (L'Erma di Bretschneider, 1986). Interested scholars should begin there. In particular, the source tradition on his magic "talismans" is a complicated affair, but their history and reluctant acceptance by the Church is discussed at great length by Dzielska in chapter 3. As for Lucian, his works about Peregrinus and Alexander are available in a very readable and engaging English translation in Lionel Casson's Selected Satires of Lucian (1962). These two stories are a very fun read, and well worth seeking out. An excellent survey and analysis of Lucian's works and his surrounding culture is available in Culture and Society in Lucian by C. P. Jones (1986). This is, in fact, a must-read for anyone interested in the contrast between free thought and gullibility in the Roman Empire. It has entire chapters dedicated to Peregrinus and Alexander. Finally, Lucian's Philopseudes (or "Lover of Lies") is a virtual treasure trove of examples of ancient credulity and superstition that is a must-read source on the subject (it can be found in vol. 3 of Lucian's works in the Loeb Classical Library).

lowercased:
we all have read the tales told of jesus in the gospels, but few people really have a good idea of their context. yet it is quite enlightening to examine them against the background of the time and place in which they were written, and my goal here is to help you do just that. there is abundant evidence that these were times replete with kooks and quacks of all varieties, from sincere lunatics to ingenious frauds, even innocent men mistaken for divine, and there was no end to the fools and loons who would follow and praise them. placed in this context, the gospels no longer seem to be so remarkable, and this leads us to an important fact: when the gospels were written, skeptics and informed or critical minds were a small minority. although the gullible, the credulous, and those ready to believe or exaggerate stories of the supernatural are still abundant today, they were much more common in antiquity, and taken far more seriously.
if the people of that time were so gullible or credulous or superstitious, then we have to be very cautious when assessing the reliability of witnesses of jesus. as thomas jefferson believed when he composed his own version of the gospels, jesus may have been an entirely different person than the gospels tell us, since the supernatural and other facts about him, even some of his parables or moral sayings, could easily have been added or exaggerated by unreliable witnesses or storytellers. thus, this essay is not about whether jesus was real or how much of what we are told about him is true. it is not even about jesus. rather, this essay is a warning and a standard, by which we can assess how likely or easily what we are told about jesus may be false or exaggerated, and how little we can trust anyone who claims to be a witness of what he said and did. for if all of these other stories below could be told and believed, even by christians themselves, it follows that the gospels, being of entirely the same kind, can all too easily be inaccurate, tainted by the gullibility, credulity, or fondness for the spectacular which characterized most people of the time.
even in acts, we get an idea of just how gullible people could be. surviving a snake bite was evidently enough for the inhabitants of malta to believe that paul himself was a god (28:6). and paul and his comrade barnabas had to go to some lengths to convince the lycaonians of lystra that they were not deities. for the locals immediately sought to sacrifice to them as manifestations of hermes and zeus, simply because a man with bad feet stood up (14:8-18). these stories show how ready people were to believe that gods can take on human form and walk among them, and that a simple show was sufficient to convince them that mere men were such divine beings. and this evidence is in the bible itself.
beyond the bible, the historian josephus supplies some insights. writing toward the end of the first century, himself an eye-witness of the roman destruction of jerusalem in 70 a.d, he tells us that the region was filled with "cheats and deceivers claiming divine inspiration" (jewish war, 2.259-60; jewish antiquities, 20.167), entrancing the masses and leading them like sheep, usually to their doom. the most successful of these "tricksters" appears to be "the egyptian" who led a flock of 30,000 believers around palestine (jewish war, 2.261-2; paul is mistaken for him by a roman officer in acts 21:38). this fellow even claimed he could topple the walls of jerusalem with a single word (jewish antiquities, 20.170), yet it took a massacre at the hands of roman troops to finally instill doubt in his followers.
twenty years later, a common weaver named jonathan would attract a mob of the poor and needy, promising to show them many signs and portents (jewish war, 7.437-8). again, it took military intervention to disband the movement. josephus also names a certain theudas, another "trickster" who gathered an impressive following in cyrene around 46 a.d., claiming he was a prophet and could part the river jordan (jewish antiquities, 20.97). this could be the same theudas mentioned in acts 5:36. stories like these also remind us of the faithful following that simon was reported to have had in acts 8:9-11, again showing how easy it was to make people believe you had "the power of god" at your disposal. jesus was not unique in that respect.
miracles were also a dime a dozen in this era. the biographer plutarch, a contemporary of josephus, engages in a lengthy digression to prove that a statue of tyche did not really speak in the early republic (life of coriolanus 37.3). he claims it must have been a hallucination inspired by the deep religious faith of the onlookers, since there were, he says, too many reliable witnesses to dismiss the story as an invention (38.1-3). he even digresses further to explain why other miracles such as weeping or bleeding--even moaning--statues could be explained as natural phenomena, showing a modest but refreshing degree of skeptical reasoning that would make the amazing randi proud. what is notable is not that plutarch proves himself to have some good sense, but that he felt it was necessary to make such an argument at all. clearly, such miracles were still reported and believed in his own time. i find this to be a particularly interesting passage, since we have thousands of believers flocking to weeping and bleeding statues even today. certainly the pagan gods must also exist if they could make their statues weep and bleed as well!
miraculous healings were also commonplace. suetonius, another biographer writing a generation after plutarch, reports that even the emperor vespasian once cured the blind and lame (life of vespasian 7.13; this "power" being attributed to the god serapis--incidentally the egyptian counterpart to asclepius; cf. also tacitus, histories 4.81). likewise, statues with healing powers were common attractions for sick people of this era. lucian mentions the famous healing powers of a statue of polydamas, an athlete, at olympia, as well as the statue of theagenes at thasos (council of the gods 12). both are again mentioned by pausanias, in his "tour guide" of the roman world (6.5.4-9, 11.2-9). lucian also mentions the curative powers of the statue of a certain general pellichos (philopseudes 18-20). and athenagoras, in his legatio pro christianis (26), polemicizes against the commonplace belief in the healing powers of statues, mentioning, in addition to the statue of a certain neryllinus, the statues of proteus and alexander, the same two men i discuss in detail below.
but above all these, the "pagans" had asclepius, their own healing savior, centuries before, and after, the ministry of christ. surviving testimonies to his influence and healing power throughout the classical age are common enough to fill a two-volume book (edelstein and edelstein, asclepius: a collection and interpretation of the testimonies, in two volumes, 1945--entries 423-450 contain the most vivid testimonials). of greatest interest are the inscriptions set up for those healed at his temples. these give us almost first hand testimony, more reliable evidence than anything we have for the miracles of jesus, of the blind, the lame, the mute, even the victims of kidney stones, paralytics, and one fellow with a spearhead stuck in his jaw (see the work cited above, p. 232), all being cured by this pagan "savior." and this testimony goes on for centuries. inscriptions span from the 4th century b.c. to the 3rd century a.d. and later, all over the roman empire. clearly, the people of this time were quite ready to believe such tales. they were not remarkable tales at all.
this more general evidence of credulity in the roman empire shows the prevalence of belief in divine miracle working of all kinds. i will now present you with three historical individuals who truly flesh out the picture.
apollonius, peregrinus, and alexander are three rather interesting religious founders about whom we know even more than we do of jesus. the first, apollonius of tyana, is often called the "pagan christ," since he also lived during the first century, and performed a similar ministry of miracle-working, preaching his own brand of ascetic pythagoreanism--he was also viewed as the son of a god, resurrected the dead, ascended to heaven, performed various miracles, and criticized the authorities with pithy wisdom much like jesus did.
naturally, his story is one that no doubt grew into more and more fantastic legends over time, until he becomes an even more impressive miracle-worker than jesus in the largest surviving work on him, the life of apollonius of tyana, written by philostratus around 220 a.d. this work is available today in two volumes as part of the loeb classical library, published by harvard university press, a set that also includes the surviving fragments of apollonius' own writings (if only jesus had bothered to write something!) as well as the treatise against him by the christian historian eusebius. there were other books written about him immediately after his death, but none survive.
even eusebius, in his treatise against apollonius, does not question his existence, or the reality of many of his miracles--rather, he usually tries to attribute them to trickery or demons. this shows the credulity of the times, even among educated defenders of the christian faith, but it also shows how easy it was to deceive. since they readily believed in demons and magical powers, it should not surprise us that they believed in resurrections and transmutations of water to wine.
we also know that the cult that grew up around apollonius survived for many centuries after his death. an inscription from as late as the 3rd century names him as a sort of pagan "absolver of sins," sent from heaven (oxford classical dictionary, 3rd ed., 1996). the emperor caracalla erected a shrine to him in tyana around 215 a.d (dio cassius, 78.18; for a miraculous display of clairvoyance on the part of apollonius, see 67.18). according to one account, the ghost of apollonius even appeared to the emperor aurelian to convince him to stop his siege of tyana, whereupon he also erected a shrine to him around 274 a.d. (historia augusta: vita aureliani 24.2-6).
later arabic sources even discuss the fame and potency of certain relics associated with him, which remained in use well into the sixth and seventh centuries, the last of them apparently destroyed by crusaders in 1204 a.d. so popular was the belief in the power of these "talismans" that the church was forced to accept their use, even while condemning apollonius and his shrines as demonic (see sources below). and so, we see here an independent confirmation that blind belief in the divine status and miraculous powers of mere mortals easily captivated the people of this time, a fact that even modern christians must admit.
an even more colorful story is that of a crazy fellow called peregrinus, nicknamed "proteus," who set himself on fire during the olympic games in 165 a.d. to prove his faith in reincarnation. the notion of suicide as a proof of such faith was not new. indian brahmans had immolated themselves before western audiences on several occasions before, the most famous being calanus, at susa, in front of alexander the great, and zarmarus, at athens, in front of augustus (plutarch, alexander 69.8). what is most relevant, however, is the fascinating story told about him by the skeptic lucian in his satirical work, "the death of peregrinus." lucian knew proteus personally, and he gives us a look at what the story of jesus might have been had a skeptic been around to give us a different account.
while aulus gellius had also met this man in athens, and was impressed enough to call him a man of "dignity and fortitude" (attic nights 11.1-7), lucian had another point of view. he describes the vainglorious motivations of proteus, and the duped mobs clamoring for a miracle. he also mentions the gullibility of christians, who, he says, were easily duped by scam artists (13). indeed, after the death of peregrinus, people reported that he was, like jesus, risen from the dead, wearing white raiment, and that he ascended to heaven in the form of a vulture (40). the punch line is that this latter story may have been a deliberate invention of lucian himself (39), told to gullible followers, and later recounted to him as if it were fact, showing the effects of the rumor mill at work. indeed, even people who were in the same city at the time were ready to believe that an earthquake accompanied his death, reminding us of the absurd miracles surrounding the death of jesus recounted without a blush in matthew 27:51-54. how easy it was for such stories to be believed! even if this tale is filled with rhetoric on the part of lucian, his criticism of gullibility would have no weight if it did not ring true.
peregrinus also had a small cult following after his death. his staff was treated as a religious relic (lucian, the ignorant book collector 14), his disciples preached his doctrine (lucian, runaways), and his statue healed the sick and gave oracles (athenagoras, cited above). but his bid for religious glory was not as successful as another man, alexander of abonuteichos. lucian dedicates an even longer and more vicious account of his personal contacts with this man, whom he calls "the quack prophet." the account alone is detailed and entertaining, but for our present purpose it illustrates how easy it was to invent a god and watch the masses scurry to worship it. his scam began around 150 a.d. and lasted well beyond his death in 170 a.d., drawing the patronage of emperors and provincial governors as well as the commons. his cult may have even lasted into the 4th century, although the evidence is unclear.
the official story was that a snake-god with a human head was born as an incarnation of asclepius, and alexander was his keeper and intermediary. with this arrangement alexander gave oracles, offered intercessory prayers, and even began his own mystery religion. lucian tells us the inside story. glycon was in fact a trained snake with a puppet head, and all the miracles surrounding him were either tall tales or the ingenious tricks of alexander himself. but what might we think had there been no lucian to tell us this? so credulous was the public as well as the government, that a petition to change the name of the town where the god lived, and to strike a special coin in his honor (lucian, alexander 58), was heeded, and we have direct confirmation of both facts: such coins have been found, dating from the reign of antoninus pius and continuing up into the 3rd century, bearing the unique image of a human-headed snake god. likewise, the town of abonuteichos was petitioned to be renamed ionopolis, and the town is today known as ineboli, a clear derivation. even statues, inscriptions, and other carvings survive, attesting to this alexander and his god glycon and their ensuing cult (culture and society in lucian, pp. 138, 143).
as for his influence, lucian tells us that severianus, the governor of cappadocia, was killed in armenia because he believed an oracle of alexander's (27), and rutilianus, the governor of moesia and asia, was also a devout follower, and even married alexander's daughter. indeed, alexander's "god" was so popular that people rushed all the way from rome to consult him (30), and even the emperor marcus aurelius sought his prophecy (48). from this it is all the more apparent that religious crazes were a dime a dozen in the time and place of the gospels, helping to explain why a new and strange religion like christianity could become so popular, and its claims--which to us sound absurd--could be so readily believed.
the final lesson from the case of alexander and peregrinus is that lucian's skeptical debunking never persuaded any believers, showing that even the rare skeptic, no matter how convincing his arguments and evidence, could have no practical effect on the credulous. the vast majority would never read or hear anything he wrote, and most of those who did would dismiss it. indeed, believers were hostile to critical thought and would shout the skeptics down and drive off even suspected doubters in their midst, as actually happened in the case of alexander: before every ceremony, the congregation would cry "away with the epicureans! away with the christians!" (and atheists and unbelievers in general: 38) since these two groups had a reputation for trying to debunk popular religion (this hostility could even come to slander and violence: 25). in effect, this was like clamping their hands over their ears and humming, deliberately refusing even to hear reasonable arguments, much less to consider their force.
from all of this one thing should be apparent: the age of jesus was not an age of critical reflection and remarkable religious acumen. it was an era filled with con artists, gullible believers, martyrs without a cause, and reputed miracles of every variety. in light of this picture, the tales of the gospels do not seem very remarkable. even if they were false in every detail, there is no evidence that they would have been disbelieved or rejected as absurd by many people, who at the time had little in the way of education or critical thinking skills. they had no newspapers, telephones, photographs, or public documents to consult to check a story. if they were not a witness, all they had was a man's word. and even if they were a witness, the tales above tell us that even then their skills of critical reflection were lacking. certainly, this age did not lack keen and educated skeptics--it is not that there were no skilled and skeptical observers. there were. rather, the shouts of the credulous rabble overpowered their voice and seized the world from them, boldly leading them all into the darkness of a thousand years of chaos. perhaps we should not repeat the same mistake. after all, the wise learn from history. the fool ignores it.
glenn miller has written a rebuttal to this essay ("were the miracles of jesus invented by the disciples/evangelists?" 2002), in response to which i changed some of the language above so as not to give a mistaken impression of my meaning. miller's title has little to do with my essay, since i am not arguing here (even if i do elsewhere) that anyone in particular "invented" the miracles of jesus. rather, i am merely presenting a survey of the social and intellectual context in which those miracles came to be believed.
as to the remainder of miller's criticism of this essay specifically, i plan to respond in a future rebuttal (which will be announced here). but one simple point must be made even now: almost all of miller's relevant evidence comes from the educated or even scholarly elite (like lucian), and thus in no way represents the average man or woman in antiquity, who by their very circumstance wrote nothing for miller to examine. i would guess that skilled skeptics and skeptical viewpoints like those miller finds probably could not be found in much more than 10% of the population of the time, if even that--but whose existence i acknowledged even in the original draft of this essay.
the fact that pagan miracle working is not much heard of today is in large part due to the more effective christian propaganda during the empire and, of course, a thousand years of censorship afterward. an excellent discussion of the former, and how it contributed to the eventual success of the church, is given by thomas matthews in the clash of the gods: a reinterpretation of christian art (1993). for a broad comparative study of holy men of all faiths (christian, pagan, and jewish) in the time of jesus, an excellent source is sage, saint, and sophist: holy men and their associates in the early roman empire, by graham anderson (1994). both are highly recommended.
the most extensive study on the historicity of apollonius as well as his cult and legend can be found in the otherwise dry work by maria dzielska, apollonius of tyana in legend and history, translated by piotr pienkowski (l'erma di bretschneider, 1986). interested scholars should begin there. in particular, the source tradition on his magic "talismans" is a complicated affair, but their history and reluctant acceptance by the church is discussed at great length by dzielska in chapter 3. as for lucian, his works about peregrinus and alexander are available in a very readable and engaging english translation in lionel casson's selected satires of lucian (1962). these two stories are a very fun read, and well worth seeking out. an excellent survey and analysis of lucian's works and his surrounding culture is available in culture and society in lucian by c. p. jones (1986). this is, in fact, a must-read for anyone interested in the contrast between free thought and gullibility in the roman empire. it has entire chapters dedicated to peregrinus and alexander. finally, lucian's philopseudes (or "lover of lies") is a virtual treasure trove of examples of ancient credulity and superstition that is a must-read source on the subject (it can be found in vol. 3 of lucian's works in the loeb classical library).


text: How to cite this entry? J. Payne Smith (Mrs. Margoliouth), Supplement to the Thesaurus Syriacus of R. Payne Smith (Oxford: The Clarendon Press, 1927) p. 54 [from sedra.bethmardutho.org, tagged by Jillian Marcantonio, accessed on Apr. 21, 2019].

lowercased: how to cite this entry? j. payne smith (mrs. margoliouth), supplement to the thesaurus syriacus of r. payne smith (oxford: the clarendon press, 1927) p. 54 [from sedra.bethmardutho.org, tagged by jillian marcantonio, accessed on apr. 21, 2019].


text: The 2019 Aga Khan Music Awards will conclude with a gala concert and prize-giving ceremony on Sunday 31 March in Lisbon, Portugal. Each of the Laureates will perform at the event, after which His Excellency President Marcelo Rebelo de Sousa and Mawlana Hazar Imam will present the awards. The event is scheduled to begin at 5 PM GMT+1 and will be webcast live at the.ismaili/live.

lowercased: the 2019 aga khan music awards will conclude with a gala concert and prize-giving ceremony on sunday 31 march in lisbon, portugal. each of the laureates will perform at the event, after which his excellency president marcelo rebelo de sousa and mawlana hazar imam will present the awards. the event is scheduled to begin at 5 pm gmt+1 and will be webcast live at the.ismaili/live.


text:
When visiting MJI, you will be greeted by a friendly and professional staff. Awaiting you is a comfortable and quiet customer lounge where you can enjoy WiFi, television, and a hot cup of premium coffee. We have a large and clean work area filled with the most up to date equipment, including BMW and MINI specific tire install and wheel alignment machines. We understand that your time is valuable, so we strive to provide same day repairs. We do this by stocking a huge inventory of BMW and MINI parts and accessories to ensure that our expert technicians and service writers can get straight to work on your vehicle.
MJI also offers shuttle service, vehicle pick up and drop off, and loaner vehicles to customers that are in need of alternative transportation. This is provided at no additional charge. When you choose MJI, you will be pleased by how easy we make it to affordably maintain your BMW or MINI Cooper. Come and join us and see why MJI is “Where BMW and MINI Owners Come for Service”.
Lights on the dash, brakes, oil service, fluid flushes, filters, etc…. We have the right parts in stock and know the proper procedures to get the job done right, the first time. While we maintain your car, we will also expertly inspect it and keep you up to date with the overall condition of the vehicle.
Cooling systems, oil leaks, car won’t start, or any other issue that may arise, we can take care of it. Our team of expert technicians, service advisors, and parts associates know your BMW/MINI. We attack the root cause and communicate the information that you need to know about the failure and the proper repair.
This is your BMW/MINI and we appreciate you trusting us to work on it. We will perform expert service and deliver inspections and estimates to keep you informed about your vehicle. We will consult with you about current and future needs of your vehicle. Thank you for allowing us to serve you.

lowercased:
when visiting mji, you will be greeted by a friendly and professional staff. awaiting you is a comfortable and quiet customer lounge where you can enjoy wifi, television, and a hot cup of premium coffee. we have a large and clean work area filled with the most up to date equipment, including bmw and mini specific tire install and wheel alignment machines. we understand that your time is valuable, so we strive to provide same day repairs. we do this by stocking a huge inventory of bmw and mini parts and accessories to ensure that our expert technicians and service writers can get straight to work on your vehicle.
mji also offers shuttle service, vehicle pick up and drop off, and loaner vehicles to customers that are in need of alternative transportation. this is provided at no additional charge. when you choose mji, you will be pleased by how easy we make it to affordably maintain your bmw or mini cooper. come and join us and see why mji is “where bmw and mini owners come for service”.
lights on the dash, brakes, oil service, fluid flushes, filters, etc…. we have the right parts in stock and know the proper procedures to get the job done right, the first time. while we maintain your car, we will also expertly inspect it and keep you up to date with the overall condition of the vehicle.
cooling systems, oil leaks, car won’t start, or any other issue that may arise, we can take care of it. our team of expert technicians, service advisors, and parts associates know your bmw/mini. we attack the root cause and communicate the information that you need to know about the failure and the proper repair.
this is your bmw/mini and we appreciate you trusting us to work on it. we will perform expert service and deliver inspections and estimates to keep you informed about your vehicle. we will consult with you about current and future needs of your vehicle. thank you for allowing us to serve you.


text:
talentex.com Allen Tallentex 2019 Answer key 2018 Oct 21st& 28th 9th Sept Ans Sheet: The Allen Kota Institution has successfully completed their written exam. The students attended the exam are now waiting to know their performance in the exam as the students who attended the exam are waiting to download the answer key of the exam. The Allen Tallentex 2019 Answer key 2018 of the exam will be updated soon to the website by the institute. The students are waiting to cross check their result with the answer key of the exam. The institute will update the answer key and the latest updates about the exam results will also be announced in the official website, i.e. www.talentex.com.
The Allen Tallentex Institute conducts a written exam every year to provide scholarships for the education. The scholarships are provided for the students studying from 5th standard to the students studying in 12th standard. Every student eligible for the exam can apply can apply for the exam and the students qualified in the exam will get their scholarship for their education. This is a nice opportunity for the students because the students who secure a good score in the exam can get a scholarship. The information and updates about the Allen Tallentex exam will be updated on the official website.
The Allen Tallentex Institute has announced a notification earlier about the written exam for the students studying from 5th to 12th standard. The notification states that the institute will provide a scholarship for the students those who qualify in the written test. So a large number of students had applied for the exam. The Hall tickets of the exam are uploaded to the website and the students had downloaded their admit card of the exam.
The management of the institute has made all the required arrangements for the exam. The written exam of the Allen Tallentex Institute was conducted on 22nd of October 2018. The written exam was successfully completed, so the students are eager to know their performance. The students are waiting to download the Allen Tallentex 2019 Answer key 2018 of the exam to check their performance.
The Allen Tallentex Institute has announced a written exam for the scholarship for the 2018 academic year. The students interested in the exam have applied for the exam through online. The registration fee for the exam is Rs. 200 and the amount should be paid at the time of application process. The exam was successfully completed on the 21st & 28th of the October 2018. The institute has recent updates news that the Allen Tallentex 2019 Answer key 2018 of the exam will be updated o the website soon.
All Students can download their Tallentex Exam results and toppers list 2019 from the Official site from 5th November 2018. The Board will be issued this exam results from Nov month 2018. So please wait for little time and download Tallentex 2019 exam results.
First, log in to the official website of Allen Talentex Institute written exam Answer key i.e. www.talentex.com.
Then the homepage of the institute will appear on the screen.
Then search for the link of the answer key of the exam.
A new page will appear with the PDF files of the answer key.
Then click on the download option to download the answer key.
TALLENTEX 2019 For Students of Class V, VI, VII, VIII, IX, X & XI (Science).

lowercased:
talentex.com allen tallentex 2019 answer key 2018 oct 21st& 28th 9th sept ans sheet: the allen kota institution has successfully completed their written exam. the students attended the exam are now waiting to know their performance in the exam as the students who attended the exam are waiting to download the answer key of the exam. the allen tallentex 2019 answer key 2018 of the exam will be updated soon to the website by the institute. the students are waiting to cross check their result with the answer key of the exam. the institute will update the answer key and the latest updates about the exam results will also be announced in the official website, i.e. www.talentex.com.
the allen tallentex institute conducts a written exam every year to provide scholarships for the education. the scholarships are provided for the students studying from 5th standard to the students studying in 12th standard. every student eligible for the exam can apply can apply for the exam and the students qualified in the exam will get their scholarship for their education. this is a nice opportunity for the students because the students who secure a good score in the exam can get a scholarship. the information and updates about the allen tallentex exam will be updated on the official website.
the allen tallentex institute has announced a notification earlier about the written exam for the students studying from 5th to 12th standard. the notification states that the institute will provide a scholarship for the students those who qualify in the written test. so a large number of students had applied for the exam. the hall tickets of the exam are uploaded to the website and the students had downloaded their admit card of the exam.
the management of the institute has made all the required arrangements for the exam. the written exam of the allen tallentex institute was conducted on 22nd of october 2018. the written exam was successfully completed, so the students are eager to know their performance. the students are waiting to download the allen tallentex 2019 answer key 2018 of the exam to check their performance.
the allen tallentex institute has announced a written exam for the scholarship for the 2018 academic year. the students interested in the exam have applied for the exam through online. the registration fee for the exam is rs. 200 and the amount should be paid at the time of application process. the exam was successfully completed on the 21st & 28th of the october 2018. the institute has recent updates news that the allen tallentex 2019 answer key 2018 of the exam will be updated o the website soon.
all students can download their tallentex exam results and toppers list 2019 from the official site from 5th november 2018. the board will be issued this exam results from nov month 2018. so please wait for little time and download tallentex 2019 exam results.
first, log in to the official website of allen talentex institute written exam answer key i.e. www.talentex.com.
then the homepage of the institute will appear on the screen.
then search for the link of the answer key of the exam.
a new page will appear with the pdf files of the answer key.
then click on the download option to download the answer key.
tallentex 2019 for students of class v, vi, vii, viii, ix, x & xi (science).


text:
Whether on the beach or on a court. Volleyball trophies recognize your team members and celebrates that victorious win.
An Elegant Diamond Volleyball Sport Award that can be a Desk Accessory, Mounted on a Plaque or on a Wall.

lowercased:
whether on the beach or on a court. volleyball trophies recognize your team members and celebrates that victorious win.
an elegant diamond volleyball sport award that can be a desk accessory, mounted on a plaque or on a wall.


text:
Now you can "Buy Them All"!
** Seeing all 50 states, the District of Columbia and the 5 permanently inhabited U.S. territories has been completed within a year's time by numerous travelers, but for most of us, it will be a lifetime endeavor. This set is only recommended for those travelers that anticipate achieving this goal within 5 years of purchase. The adhesive (stickiness) of an unused Travel Stamp can start to break down after 5 years. This situation only applies to Travel Stamps that haven't been used yet. Once you've used a Travel Stamp by applying it into your book, it will stick permanently.

lowercased:
now you can "buy them all"!
** seeing all 50 states, the district of columbia and the 5 permanently inhabited u.s. territories has been completed within a year's time by numerous travelers, but for most of us, it will be a lifetime endeavor. this set is only recommended for those travelers that anticipate achieving this goal within 5 years of purchase. the adhesive (stickiness) of an unused travel stamp can start to break down after 5 years. this situation only applies to travel stamps that haven't been used yet. once you've used a travel stamp by applying it into your book, it will stick permanently.


text:
London Marathon 2017: why I’m running for the RSPCA.
…No, I didn’t get in. The rejection mag landed in my letterbox as predicted.
But what I did get was a very exciting phone call from the super lovely team at the RSPCA asking if perhaps I would consider the London Marathon for them instead of Brighton. I pretended to consider it for all of about 30 seconds before declaring rather excitedly that yes, yes I would, and please don’t change your minds thank you very much please.
Fortunately, they didn’t change their minds and I will indeed be running the London Marathon 2017 as part of the amazing #TeamAnimal.
I know a lot of runners who don’t like the idea of taking up a charity place, or fundraising on a ballot place, and I totally get it; the idea of raising money can be really daunting. But how often in my life do I do something that’s worthy of being sponsored for? The stat that’s banded around a lot is that only 1% of the population will ever run a marathon – so it’s something to be celebrated, respected and definitely worth people digging deep for. I mean, they’ll probably just be relieved that it’s not them who has to run a stupidly long way.
So why the RSPCA? Well, it’s a charity that’s been close to my heart since I was as young as 3 – when my first cat came into my life in the shape of an RSPCA rescue tabby called Amber. He lived with us until the grand old age of 18 and I have since had two more pet cats – both adopted from the charity. No pet owner needs to be told the value of having an animal in your life, and I’m a very strong advocate of adopting animals in need rather than buying them. I was also an active member of the Junior RSPCA squad as a kid, and was about as animal obsessed as you can get.
Mister Dinosaur. What do you mean you can tell my toddler named him?
With the charity being so high on my radar and it being such a well recognised name, I was really surprised to find out that they are often overlooked when it comes to people fundraising for them at running events, which made me more determined than ever to highlight their work and raise as much money as I can.
And by ‘all animals’ they really do mean all animals – it isn’t just pets that they aim to help, it’s farm animals, wild animals, and those used in testing and research. That’s an awful lot of animals and an awful lot of money needed to keep it going. The amount of money I’m aiming to raise seems like a lot, but compared to how much money the charity needs to keep on doing the amazing work it does, it’s a drop in the ocean.
With that in mind I would urge anyone who is considering running a marathon – or any running event – to consider looking at the RSPCA charity places (they currently have places available for London Marathon, Brighton Marathon and the Great North Run) or using your ballot place (you lucky devils you) to raise funds as part of Team Animal.
It says Team Animal, obvs.
Have a glance at this page – it’ll tell you all you need to know.
I’ll be keeping you updated on my training, but for now here are some more cute pictures of my cats.
Next Post A weekend to remember.
Thats amazing.hope you enjoy it.any marathon is a big achievement for anyone.

lowercased:
london marathon 2017: why i’m running for the rspca.
…no, i didn’t get in. the rejection mag landed in my letterbox as predicted.
but what i did get was a very exciting phone call from the super lovely team at the rspca asking if perhaps i would consider the london marathon for them instead of brighton. i pretended to consider it for all of about 30 seconds before declaring rather excitedly that yes, yes i would, and please don’t change your minds thank you very much please.
fortunately, they didn’t change their minds and i will indeed be running the london marathon 2017 as part of the amazing #teamanimal.
i know a lot of runners who don’t like the idea of taking up a charity place, or fundraising on a ballot place, and i totally get it; the idea of raising money can be really daunting. but how often in my life do i do something that’s worthy of being sponsored for? the stat that’s banded around a lot is that only 1% of the population will ever run a marathon – so it’s something to be celebrated, respected and definitely worth people digging deep for. i mean, they’ll probably just be relieved that it’s not them who has to run a stupidly long way.
so why the rspca? well, it’s a charity that’s been close to my heart since i was as young as 3 – when my first cat came into my life in the shape of an rspca rescue tabby called amber. he lived with us until the grand old age of 18 and i have since had two more pet cats – both adopted from the charity. no pet owner needs to be told the value of having an animal in your life, and i’m a very strong advocate of adopting animals in need rather than buying them. i was also an active member of the junior rspca squad as a kid, and was about as animal obsessed as you can get.
mister dinosaur. what do you mean you can tell my toddler named him?
with the charity being so high on my radar and it being such a well recognised name, i was really surprised to find out that they are often overlooked when it comes to people fundraising for them at running events, which made me more determined than ever to highlight their work and raise as much money as i can.
and by ‘all animals’ they really do mean all animals – it isn’t just pets that they aim to help, it’s farm animals, wild animals, and those used in testing and research. that’s an awful lot of animals and an awful lot of money needed to keep it going. the amount of money i’m aiming to raise seems like a lot, but compared to how much money the charity needs to keep on doing the amazing work it does, it’s a drop in the ocean.
with that in mind i would urge anyone who is considering running a marathon – or any running event – to consider looking at the rspca charity places (they currently have places available for london marathon, brighton marathon and the great north run) or using your ballot place (you lucky devils you) to raise funds as part of team animal.
it says team animal, obvs.
have a glance at this page – it’ll tell you all you need to know.
i’ll be keeping you updated on my training, but for now here are some more cute pictures of my cats.
next post a weekend to remember.
thats amazing.hope you enjoy it.any marathon is a big achievement for anyone.


text:
CarFinder | Murray Ford of Kingsland Inc.
Murray Ford of Kingsland Inc. offers a free, no obligation and confidential CarFinder tool, allowing you to specify your desired car, truck or SUV and submit the vehicle configuration to us. Once we locate matching automobiles, you automatically receive details of those models, with photographs included. Let us handle the task of finding your next dream car!

lowercased:
carfinder | murray ford of kingsland inc.
murray ford of kingsland inc. offers a free, no obligation and confidential carfinder tool, allowing you to specify your desired car, truck or suv and submit the vehicle configuration to us. once we locate matching automobiles, you automatically receive details of those models, with photographs included. let us handle the task of finding your next dream car!


text:
So, apparently the info I found about how tables start was wrong. At least one game didn't start despite having over the min number of players... Sorry.
I started a new RftG, and invited the people I think were interested. If I invited you by mistake, sorry, don't feel obligated to play, and if I missed you, double sorry. I hope this system is the next thing the admins decide to overhaul.
I'll try the other failed ones again soon.
New game! Nippon is open for 3 others to join here. I've never played it before, but looking forward to learning.
Note: We figured out recently that RftG will let you create a six-player game, but will not let the sixth player join if you don't have the final expansion loaded.
Thank you for the note, I booted you, and moved it down to 5 instead.
Yep. I didn't join the second tourney because I lost all but one of the matches that I played because of running out of time.
I feel like the guy I was playing against was TRYING to make me run out of time, but it may have just been in my head.
There are absolutely people who do this.
https://en.boardgamearena.com/#!table?table=36649836 - 1 person come play Hanabi with me!

lowercased:
so, apparently the info i found about how tables start was wrong. at least one game didn't start despite having over the min number of players... sorry.
i started a new rftg, and invited the people i think were interested. if i invited you by mistake, sorry, don't feel obligated to play, and if i missed you, double sorry. i hope this system is the next thing the admins decide to overhaul.
i'll try the other failed ones again soon.
new game! nippon is open for 3 others to join here. i've never played it before, but looking forward to learning.
note: we figured out recently that rftg will let you create a six-player game, but will not let the sixth player join if you don't have the final expansion loaded.
thank you for the note, i booted you, and moved it down to 5 instead.
yep. i didn't join the second tourney because i lost all but one of the matches that i played because of running out of time.
i feel like the guy i was playing against was trying to make me run out of time, but it may have just been in my head.
there are absolutely people who do this.
https://en.boardgamearena.com/#!table?table=36649836 - 1 person come play hanabi with me!


text:
Users must yield the right-of-way to pedestrians at all times.
Coasting devices may not be used in any manner that places pedestrians at risk.
Speed of the device must not exceed 5MPH and the user must remain in control of their device at all times. Riding coasting devices down hills, including the hills at East Campus Drive and West Campus Drive is prohibited.
Coasting devices are not vehicles and their use is prohibited on roadways and in parking lots and parking structures.
Use of the devices for acrobatics, racing, or other stunts is strictly prohibited. Riding on any architectural or landscape features other than sidewalks is prohibited. All wheels of the device must be in contact with the ground while in use.
The use of coasting devices is prohibited within any building, any covered area, and in the designated pedestrian-only zones on campus.
Persons using roller skates or rollerblades must remove them before entering any campus building.
These regulations are effective immediately and will be enforced by the University Police Department. Persons violating these prohibitions may be cited under C.V.C 21113(g) regarding local jurisdiction over skateboards, other coasting devices, and bicycles.
Bicycle riders on public roads have the same rights and responsibilities as motorists, and are subject to the same rules and regulations. On the CSULB campus, bicycle use is also allowed on specifically designated sidewalks and pathways. Bicycles must always yield to pedestrians and are prohibited in the designated pedestrian-onle zones.
The use of bicycles and coasting devices on campus carries with it responsibility and liability. Please ride carefully and with all due consideration for the safety and rights of others. Accidental collisions may seriously injure pedestrians, bicyclists, other skaters, and/or cause damage to campus property. A person riding a bicycle, skateboard, or any other coasting device who strikes anyone is liable for all medical expenses of that victim and any damage done to the victim's property.

lowercased:
users must yield the right-of-way to pedestrians at all times.
coasting devices may not be used in any manner that places pedestrians at risk.
speed of the device must not exceed 5mph and the user must remain in control of their device at all times. riding coasting devices down hills, including the hills at east campus drive and west campus drive is prohibited.
coasting devices are not vehicles and their use is prohibited on roadways and in parking lots and parking structures.
use of the devices for acrobatics, racing, or other stunts is strictly prohibited. riding on any architectural or landscape features other than sidewalks is prohibited. all wheels of the device must be in contact with the ground while in use.
the use of coasting devices is prohibited within any building, any covered area, and in the designated pedestrian-only zones on campus.
persons using roller skates or rollerblades must remove them before entering any campus building.
these regulations are effective immediately and will be enforced by the university police department. persons violating these prohibitions may be cited under c.v.c 21113(g) regarding local jurisdiction over skateboards, other coasting devices, and bicycles.
bicycle riders on public roads have the same rights and responsibilities as motorists, and are subject to the same rules and regulations. on the csulb campus, bicycle use is also allowed on specifically designated sidewalks and pathways. bicycles must always yield to pedestrians and are prohibited in the designated pedestrian-onle zones.
the use of bicycles and coasting devices on campus carries with it responsibility and liability. please ride carefully and with all due consideration for the safety and rights of others. accidental collisions may seriously injure pedestrians, bicyclists, other skaters, and/or cause damage to campus property. a person riding a bicycle, skateboard, or any other coasting device who strikes anyone is liable for all medical expenses of that victim and any damage done to the victim's property.


text: Tap into the growing South Indian market by creating joint ventures, partnerships/associations, sourcing, dealerships, and networks. Get a roadmap to success for the security industry in this region. Generate quality enquiries that provide your organization with unparalleled opportunities. Gain an effective launch pad and base to test market new products in this market. Establish relationships with key decision makers and give them the opportunity to experience the latest innovations you have to offer.

lowercased: tap into the growing south indian market by creating joint ventures, partnerships/associations, sourcing, dealerships, and networks. get a roadmap to success for the security industry in this region. generate quality enquiries that provide your organization with unparalleled opportunities. gain an effective launch pad and base to test market new products in this market. establish relationships with key decision makers and give them the opportunity to experience the latest innovations you have to offer.


text:
The Indian squash contingent ended with five medals overall including the women's team silver, men's team bronze and three bronze medals in the individual event.
The Indian women's squash team lost the all-important match against Hong Kong 1-2 to finish second in Group B, resulting in a tougher semi-final opponent in defending champions Malaysia at the Asian Games at Jakarta on Thursday.
The Indian women's squash team on Wednesday assured itself of a medal after advancing to the semi-finals at the 18th Asian Games at Jakarta.

lowercased:
the indian squash contingent ended with five medals overall including the women's team silver, men's team bronze and three bronze medals in the individual event.
the indian women's squash team lost the all-important match against hong kong 1-2 to finish second in group b, resulting in a tougher semi-final opponent in defending champions malaysia at the asian games at jakarta on thursday.
the indian women's squash team on wednesday assured itself of a medal after advancing to the semi-finals at the 18th asian games at jakarta.


text:
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text:
To a large degree，the measure of our peace of mind is determined by how much we are able to live in the present moment.Irrespective of what happened yesterday or last year，and what may or may not happen tomorrow，the present moment is where you are --always.
Without question，many of us have mastered the neurotic1) art of spending much of our lives worrying about a variety of things --all at once.We allow past problems and future concerns to dominate our present moments，so much so that we end up anxious，frustrated，depressed，and hopeless.On the flip side，we also postpone our gratification，our stated priorities2)，and our happiness，often convincing ourselves that ‘someday’ will be better than today.Unfortunately，the same mental dynamics3) that tell us to look toward the future will only repeat themselves so that ‘someday ’never actually arrives.John Lennon once said，‘Life is what’s happening while we’re busy making other plans.’When we’re busy making ‘other plans’，our children are busy growing up，the people we love are moving away and dying，our bodies are getting out of shape，and our dreams are slipping away.In short，we miss out4) on life.
Many people live as if life were a dress rehearsal5) for some later date.It isn’t.In fact，no one has a guarantee that he or she will be here tomorrow.Now is the only time we have，and the only time that we have any control over.When our attention is in the present moment，we push fear from our minds.Fear is the concern over events that might happen in the future--we won’ t have enough money，our children will get into trouble，we will get old and die，whatever.
To combat fear，the best strategy6) is to learn to bring your attention back to the present.Mark Twain said，‘I have been through some terrible things in my life，some of which actually happened.I don’t think I can say it any better.Practice keeping your attention on the here and now.Your efforts will pay great dividends7).

lowercased:
to a large degree，the measure of our peace of mind is determined by how much we are able to live in the present moment.irrespective of what happened yesterday or last year，and what may or may not happen tomorrow，the present moment is where you are --always.
without question，many of us have mastered the neurotic1) art of spending much of our lives worrying about a variety of things --all at once.we allow past problems and future concerns to dominate our present moments，so much so that we end up anxious，frustrated，depressed，and hopeless.on the flip side，we also postpone our gratification，our stated priorities2)，and our happiness，often convincing ourselves that ‘someday’ will be better than today.unfortunately，the same mental dynamics3) that tell us to look toward the future will only repeat themselves so that ‘someday ’never actually arrives.john lennon once said，‘life is what’s happening while we’re busy making other plans.’when we’re busy making ‘other plans’，our children are busy growing up，the people we love are moving away and dying，our bodies are getting out of shape，and our dreams are slipping away.in short，we miss out4) on life.
many people live as if life were a dress rehearsal5) for some later date.it isn’t.in fact，no one has a guarantee that he or she will be here tomorrow.now is the only time we have，and the only time that we have any control over.when our attention is in the present moment，we push fear from our minds.fear is the concern over events that might happen in the future--we won’ t have enough money，our children will get into trouble，we will get old and die，whatever.
to combat fear，the best strategy6) is to learn to bring your attention back to the present.mark twain said，‘i have been through some terrible things in my life，some of which actually happened.i don’t think i can say it any better.practice keeping your attention on the here and now.your efforts will pay great dividends7).


text:
Normally, in an everyday car kind of way, so long as it’s shiny, a nice colour and isn’t going to break down, usually I’m fairly easy going. Jules (who takes care of our brides and grooms) on the other hand has been very focussed on cars this last week and definitely knows what she likes. She’s also got an uncanny knack of remembering every number plate that she comes across. It’s that attention to detail that is mind boggling!
Just occasionally though even I can really understand the excitement about a having a gorgeous car. I’d be lying if I said there wasn’t the teeniest bit of excitement when the gold wrapped Bentley of one of our clients drove up to the studio last year. We really weren’t all sneakily admiring it parked on the driveway, honest!
I love the fun factor in a car that shows your personality. I really get this as my own first car was a fiat 126 and was diddy, in fact I had two at one point a blue and a red which I used to joke that I chose between depending on my outfit that day. One of our couples had a fiat 500 as their wedding car last year. How awesome is that!
Some couples choose a car because of the sentiment attached to it. At our last wedding of 2016 on New Years Eve, the wedding car had huge sentimental value to the bride and her family and was justifiably an important part of the day. At my own nieces wedding she had a VW camper-van, which are perfect for a vintage wedding, but I knew that was also a special choice for my sister and her hubby who both loved VW campers.
So, who knew a car could be so important!!! But which to choose, well we’ve had the pleasure of photographing some amazing cars over the years. Not least some of those belonging to Chris Evans, who brought them to our neck of the woods at Cliveden House Hotel for Children in Need. Here are his pics and todays gallery is a selection of wedding cars to give you inspiration, go have a browse!

lowercased:
normally, in an everyday car kind of way, so long as it’s shiny, a nice colour and isn’t going to break down, usually i’m fairly easy going. jules (who takes care of our brides and grooms) on the other hand has been very focussed on cars this last week and definitely knows what she likes. she’s also got an uncanny knack of remembering every number plate that she comes across. it’s that attention to detail that is mind boggling!
just occasionally though even i can really understand the excitement about a having a gorgeous car. i’d be lying if i said there wasn’t the teeniest bit of excitement when the gold wrapped bentley of one of our clients drove up to the studio last year. we really weren’t all sneakily admiring it parked on the driveway, honest!
i love the fun factor in a car that shows your personality. i really get this as my own first car was a fiat 126 and was diddy, in fact i had two at one point a blue and a red which i used to joke that i chose between depending on my outfit that day. one of our couples had a fiat 500 as their wedding car last year. how awesome is that!
some couples choose a car because of the sentiment attached to it. at our last wedding of 2016 on new years eve, the wedding car had huge sentimental value to the bride and her family and was justifiably an important part of the day. at my own nieces wedding she had a vw camper-van, which are perfect for a vintage wedding, but i knew that was also a special choice for my sister and her hubby who both loved vw campers.
so, who knew a car could be so important!!! but which to choose, well we’ve had the pleasure of photographing some amazing cars over the years. not least some of those belonging to chris evans, who brought them to our neck of the woods at cliveden house hotel for children in need. here are his pics and todays gallery is a selection of wedding cars to give you inspiration, go have a browse!