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Série "Musicographies" #2
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Reed flute cave, Guilin, China
the reflection is a small lake in the cave.
In Explore on Dec 2, 2007
Please take a note all my pictures are exclusively taken by me and copyright protected and should have my consent before using them.
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Any reproduction, publication, modification, of any work contained herein for any use, personal and commercial, without my prior written permission is strictly prohibited. All rights reserved.
This woman has flutes made from bamboo and gourds for sale at a street market in Dali, Yunnan, China.
Artifacts Trio - 10.10.2024 - Jazzit Musik Club Salzburg
www.jazzfoto.at/konzertfotos24/artifacts-trio/Index.htm
Besetzung:
Nicole Mitchell: flute;
Tomeka Reid: cello;
Mike Reed: drums;
Flûte la Tortue est une tortue caouanne. Relâchée par l'Aquarium de La Rochelle le 02 juillet 2014, sur la plage de la Conche, sur l'Ile de Ré. Vous pouvez suivre le parcours de ses copines ici : www.aquarium-larochelle.com/suivi/tortues
"Flute" the Turtle is a loggerhead turtle. Released by the Aquarium of La Rochelle July 2, 2014 on the beach of La Conche, on the Ile de Ré. You can follow the course of her friends with the link above.
Mes autres photos : www.flickr.com/photos/stephanebetin
Take a look to my others pics!
See also: www.albelli.nl/onlinefotoboek-bekijken/66948188-f350-4898...
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And, as Apollo punished him (Marsyas), he cried, “Ah-h-h! why are you now tearing me apart? A flute has not the value of my life!”
Even as he shrieked out in his agony, his living skin was ripped off from his limbs, till his whole body was a flaming wound, with nerves and veins and viscera exposed.
But all the weeping people of that land, and all the Fauns and Sylvan Deities, and all the Satyrs, and Olympus, his loved pupil—even then renowned in song, and all the Nymphs, lamented his sad fate; and all the shepherds, roaming on the hills, lamented as they tended fleecy flocks.
And all those falling tears, on fruitful Earth, descended to her deepest veins, as drip the moistening dews,—and, gathering as a fount, turned upward from her secret-winding caves, to issue, sparkling, in the sun-kissed air, the clearest river in the land of Phrygia,—through which it swiftly flows between steep banks down to the sea: and, therefore, from his name, ’tis called “The Marsyas” to this very day.
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Apamea Cibotus, Apamea ad Maeandrum (on the Maeander), Apamea or Apameia (Ancient Greek: Ἀπάμεια, Ancient Greek: κιβωτός) was an ancient city in Anatolia founded in the 3rd century BC by Antiochus I Soter, who named it after his mother Apama. It was in Hellenistic Phrygia, but became part of the Roman province of Pisidia. It was near, but on lower ground than, Celaenae (Kelainai).
The site is now partly occupied by the city of Dinar (sometimes locally known also as Geyikler, "the gazelles," perhaps from a tradition of the Persian hunting-park, seen by Xenophon at Celaenae), which by 1911 was connected with İzmir by railway; there are considerable remains, including a theater and a great number of important Graeco-Roman inscriptions. Strabo (p. 577) says, that the town lies at the source (ekbolais) of the Marsyas, and the river flows through the middle of the city, having its origin in the city, and being carried down to the suburbs with a violent and precipitous current it joins the Maeander after the latter is joined by the Orgas (called the Catarrhactes by Herodotus, vii. 26).
The original inhabitants were residents of Celaenae who were compelled by Antiochus I Soter to move farther down the river, where they founded the city of Apamea (Strabo, xii. 577). Antiochus the Great transplanted many Jews there. (Josephus, Ant. xii. 3, § 4). It became a seat of Seleucid power, and a center of Graeco-Roman and Graeco-Hebrew civilization and commerce. There Antiochus the Great collected the army with which he met the Romans at Magnesia, and two years later the Treaty of Apamea between Rome and the Seleucid realm was signed there. After Antiochus' departure for the East, Apamea lapsed to the Pergamene kingdom and thence to Rome in 133 BCE, but it was resold to Mithridates V of Pontus, who held it till 120 BCE. After the Mithridatic Wars it became and remained a great center for trade, largely carried on by resident Italians and by Jews. By order of Flaccus, a large amount of Jewish money – nearly 45 kilograms of gold – intended for the Temple in Jerusalem was confiscated in Apamea in the year 62 BCE. In 84 BCE Sulla made it the seat of a conventus, and it long claimed primacy among Phrygian cities. When Strabo wrote, Apamea was a place of great trade in the Roman province of Asia, next in importance to Ephesus. Its commerce was owing to its position on the great road to Cappadocia, and it was also the center of other roads. When Cicero was proconsul of Cilicia, 51 BCE, Apamea was within his jurisdiction (ad Fam. xiii. 67), but the dioecesis, or conventus, of Apamea was afterwards attached to Asia. Pliny the Elder enumerates six towns which belonged to the conventus of Apamea, and he observes that there were nine others of little note.
coin of Kibotos
The city minted its own coins in antiquity. The name Cibotus appears on some coins of Apamea, and it has been conjectured that it was so called from the wealth that was collected in this great emporium; for kibôtos in Greek is a chest or coffer. Pliny (v. 29) says that it was first Celaenae, then Cibotus, and then Apamea; which cannot be quite correct, because Celaenae was a different place from Apamea, though near it. But there may have been a place on the site of Apamea, which was called Cibotus.
The country about Apamea has been shaken by earthquakes, one of which is recorded as having happened in the time of Claudius (Tacit. Ann. xii. 58); and on this occasion the payment of taxes to the Romans was remitted for five years. Nicolaus of Damascus (Athen. p. 332) records a violent earthquake at Apamea at a previous date, during the Mithridatic Wars: lakes appeared where none were before, and rivers and springs; and many which existed before disappeared. Strabo (p. 579) speaks of this great catastrophe, and of other convulsions at an earlier period.
Apamea continued to be a prosperous town under the Roman Empire. Its decline dates from the local disorganization of the empire in the 3rd century; and though a bishopric, it was not an important military or commercial center in Byzantine times. The Turks took it first in 1080, and from the late 13th century onwards it was always in Muslim hands. For a long period it was one of the greatest cities of Asia Minor, commanding the Maeander road; but when the trade routes were diverted to Constantinople it rapidly declined, and its ruin was completed by an earthquake.
Apamea in Jewish tradition
Apamea is mentioned in the Talmud. The passages relating to witchcraft in Apamea (Ber. 62a) and to a dream in Apamea (Niddah, 30b) probably refer to the Apamea in Phrygia which was looked upon as a fabulously distant habitation. Similarly the much-discussed passage, Yeb. 115b, which treats of the journey of the exilarch Isaac, should also be interpreted to mean a journey from Corduene to Apamea in Phrygia; for if Apamea in Mesene were meant (Brüll's Jahrb. x. 145) it is quite impossible that the Babylonians should have had any difficulty in identifying the body of such a distinguished personage.
Christian Apamea
Apamea Cibotus is enumerated by Hierocles among the episcopal cities of the Roman province of Pisidia. Lequien gives the names of nine of its bishops. The first is a Julianus of Apamea at the Maeander who, Eusebius records, was in about 253 reported by Alexander of Hierapolis (Phrygia) to have joined others in examining the claims of the Montanist Maximilla. The list of bishops from Pisidia who participated in the First Council of Nicaea (325) includes Tharsitius of Apamea. It also gives a Paulus of Apamea, but Lequien considers that in the latter case "Apamea" is a mistake for "Acmonia". A Bishop Theodulus of Apamea (who may, however, have been of Apamea in Bithynia) witnessed a will of Gregory of Nazianzus. Paulinus took part in the Council of Chalcedon (451) and was a signatory of the letter from the bishops of Pisidia to Emperor Leo I the Thracian concerning the killing in 457 of Proterius of Alexandria. In the early 6th century, Conon abandoned his bishopric of Apamea in Phrygia and became a military leader in a rebellion against Emperor Anastasius. The acts of the Second Council of Constantinople (553) were signed by "John by the mercy of God bishop of the city of Apamea in the province of Pisidia". Sisinnius of Apamea was one of the Pisidian bishops at the Second Council of Nicaea (787). The Council held at Constantinople in 879–880 was attended by two bishops of Apamea in Pisidia, one appointed by Patriarch Ignatius of Constantinople the other by Photios I of Constantinople (Wikipedia).
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By N.S. Gill
Updated December 09, 2019
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of 02
Apollo and Marsyas
Time and again in Greek mythology, we see mere mortals foolishly daring to compete with the gods. We call this human trait hubris. No matter how good a pride-filled mortal may be at his art, he can't win against a god and shouldn't even try. Should the mortal manage to earn the prize for the contest itself, there will be little time to glory in victory before the angered deity exacts revenge. It should, therefore, come as no surprise that in the story of Apollo and Marsyas, the god makes Marsyas pay.
It's Not Just Apollo
This hubris/revenge dynamic plays out again and again in Greek mythology. The origin of the spider in Greek myth comes from the contest between Athena and Arachne, a mortal woman who boasted that her weaving skill was better than that of the goddess Athena. To take her down a peg, Athena agreed to a contest, but then Arachne performed as well as her divine opponent. In response, Athena turned her into a spider (Arachnid).
A little later, a friend of Arachne and a daughter of Tantalus, named Niobe, boasted about her brood of 14 children. She claimed she was more fortunate than Artemis and Apollo's mother Leto, who only had two. Angered, Artemis and/or Apollo destroyed Niobe's children.
sophia plays flute in the symphony for the nutcracker at the four seasons centre...
during the intermission while making my way to the main hall i got lost and bumped into sophia...asking her why she was there instead of the orchestra pit, she exclaimed "i'm here to meet you of course, you silly..."
with that, we promised to meet after the performance...and compare performances...
i love a woman who plays a woodwind instrument...
They had these chromed champaign flutes on their sweetheart table. So I highjacked them and put them on this fence post next to the reception area. I really love this part of California with the golden grass and oak trees.
The wedding was very mellow. Relaxed. They might have had a tough image, but after the simple church ceremony, we all headed back to a small cottage in the heart of California wine country, and had a simple reception.
Unknown artist (18th Century) - Frederick the Great of Prussia being taught to play the Flute by Johann Joachim Quantz
artuk.org/discover/artworks/frederick-the-great-of-prussi...
An elderly lady from the Penan people demonstrates the nose flute.
The Penan are a nomadic aboriginal people living in Sarawak, noted for their practice of 'molong' which means never taking more than necessary from the environment. Penan are one of the last such peoples remaining as hunters and gatherers, predominantly up until the 1950s, although only about 200 of them maintain the nomadic lifestyle today.
Since they practice 'molong', they pose little strain on the forest: they rely on it and it supplies them with all they need. They are outstanding hunters and catch their prey using a 'kelepud' or blowpipe, made from the Belian Tree and carved out with unbelievable accuracy using a bone drill - the wood is not split, as it is elsewhere, so the bore has to be precise almost to the millimetre, even over a distance of 3 metres. The darts are made from the sago palm and tipped with poisonous latex of a tree (called the Tajem tree) found in the forest which can kill a human in a matter of minutes.
Everything that is caught is shared as the Penan have a highly tolerant, generous and egalitarian society, so much so that it is said that the nomadic Penan have no word for 'thank you' because help is assumed and therefore doesn't require a 'thank you'.