Dream Theater - Octavarium
- פותח הנושא Rudess
- פורסם בתאריך
Dance of Eternity
New member
panic attack..
נראה לי קטע אינסטרומנטאלי חזק גם אם לא, אני חושב שזה יהיה קטע מהיר. חפשתי בגוגל את OCTAVARIUM וזה מצא לי משהו על האמונה הקתולית שזה ספר שסוגדים לו ויש לו קשר לאמונה הרומאית גם .. אז אולי האלבום יהיה קונספט בנושא דתי יכול להיות ... והקטע OCTAVARIUM נראה לי קטע אפי אדיר.
נראה לי קטע אינסטרומנטאלי חזק גם אם לא, אני חושב שזה יהיה קטע מהיר. חפשתי בגוגל את OCTAVARIUM וזה מצא לי משהו על האמונה הקתולית שזה ספר שסוגדים לו ויש לו קשר לאמונה הרומאית גם .. אז אולי האלבום יהיה קונספט בנושא דתי יכול להיות ... והקטע OCTAVARIUM נראה לי קטע אפי אדיר.
MajorWinters
New member
אוקטוריום
אולי גם כי יש שמונה קטעים בדיסק השמיני... ואוקטה זה שמונה
אולי גם כי יש שמונה קטעים בדיסק השמיני... ואוקטה זה שמונה
Dance of Eternity
New member
אולי הפירוש הנכון הוא..
אז הנה פירוש למשמעות השם Octavarium מתוך: http://www.newadvent.org/cathen/11203b.htm quote: -------------------------------------------------------------------------------- Octavarium Romanum The Octavarium Romanum is a liturgical book which may be considered as an appendix to the Roman Breviary, but which has not the official position of the other Roman liturgical books. The first mention of this book dates from Sixtus V. In order to introduce a greater variety in the selection of lessons, he ordered the compilation of an Octavarium to comprise the lessons proper to each day of the octaves. The plan was not executed during his pontificate (1585-90). When the question of correcting the Breviary was raised anew under Clement VIII (1592-1605), the projected Octavarium was again spoken of. The consultors, the most distinguished of whom was Baronius, were in favour of the suggested compilation. Gavanti, who was also a consultor, undertook the work, but his book did not appear till 1628. Its title, which is descriptive, is "Octavarium Romanum, Lectiones II et III Nocturni complectens, recitandas infra octavas Festorum, prזsertim patronorum locorum et titularium Ecclesiarum quז cum octavis celebrari debent, juxta rubricas Breviarii Romani, a Sacra Rituum Congregatione ad usum totius orbis ecclesiarum approbatum" (Antwerp, 162. In addition to the letter of approbation, the Brief of Urban VIII, and the dedication, the book includes a few pages on the origin, cause, and rites of octaves. The body of the work consists of a collection of readings, or lessons, for the feasts of the Holy Trinity, the Transfiguration, the Holy Cross, several feasts of Our Lady (Conception, Purification, Visitation, Our Lady of the Snows) the feasts of St. Michael, the Apostles, Saints Mary Magdalene, Martha, John, Athanasius, Monica, Nereus and Achilleus, the Seven Brothers, Apollinarius, the feast of the Beheading of St. John the Baptist, of Sts. Gregory Thaumaturgus, Basil, Francis, Clement etc. Then follow the lessons for the commons. They are drawn from the writings of the Fathers, and are varied and well-selected. Numerous editions have appeared since then, with occasional variations. One of the most recent is by Pustet (Ratisbon, 1883). The reading of the Octavarium is not obligatory. -------------------------------------------------------------------------------- OCTAVE http://www.newadvent.org/cathen/11204a.htm quote: -------------------------------------------------------------------------------- I. ORIGIN It is the number seven, not eight, that plays the principal rפle in Jewish heortology and dominates the cycle of the year. Every seventh day is a sabbath; the seventh month is sacred; the seventh year is a sabbatical year. The jubilee year was brought about by the number seven multiplied by seven; the feast of the Azymes lasted seven days, like the paschal feast; the feast of Pentecost was seven times seven days after the Pasch; the feast of the Tabernacles lasted seven days, the days of convocation numbered seven (Willis, "Worship of the Old Covenant", 190-1; "Dict. of the Bible", s.v. Feast and Fasts, I, 859). However, the octave day, without having the symbolic importance of the seventh day, had also its rפle. The eighth day was the day of circumcision (Gen., xxi, 4; Lev., xii, 3; Luke, i, 59; Acts, vii, 8 etc.). The feast of the Tabernacles, which as we have said lasted seven days, was followed on the eighth by a solemnity which may be considered as an octave (Lev., xxiii, 36, 39; Num., xxix, 35; II Esd., viii, 1; the eighth day was the day of certain sacrifices (Lev. xiv 10, 23; xv, 14, 29; Num., vi, 10). It was on the eighth day, too, that the feast of the dedication of the Temple under Solomon, and of its purifications under Ezechias concluded (II Par., vii, 9; xxix, 17). The ogdoad of the Egyptians and similar numerical phantasies among other peoples had no influence on Christian liturgy. Gavantם s opinion that the custom of celebrating the octave of feasts dates back to the days of the Apostles is devoid of proof (Thesaurus sacr. rit., 31 sq.). At first the Christian feasts have no octaves. Sunday, which may in a sense be considered the first Christian feast, falls on the seventh day; the feasts of Easter and Pentecost, which are, with Sunday the most ancient, form as it were only a single feast of fifty days. The feast of Christmas, which too is very old, had originally no octave. In the fourth century, when the primitive idea of the fifty days' feast of the paschal time began to grow dim, Easter and Pentecost were given octaves. Possibly at first this was only a baptismal custom, the neophytes remaining in a kind of joyful retreat from Easter or Pentecost till the following Sunday. Moreover, the Sunday which, after the feasts of Easter and Pentecost, fell on the eighth day, came as a natural conclusion of the seven feast days after these two festivals. The octave, therefore, would have in a certain sense developed of its own accord. If this be so we may say, contrary to the common opinion that Christians borrowed the idea of the octave from the Jews this custom grew spontaneously on Christian soil. However, it must be said that the first Christian octave known to history is the dedication of the Churches of Tyre and Jerusalem, under Constantine, and that these solemnities, in imitation of the dedication of the Jewish Temple, lasted eight days (Eusebius, "De vita Constant"., III, xxx sq.; Sozomen, "Hist. eccl.", II, xxvi). This feast may possibly have influenced the adoption of the octave by the Christians. From the fourth century onwards the celebration of octaves is mentioned more frequently. It occurs in the Apostolic Constitutions, the sermons of the Fathers, the Councils ("Const. Apost.", VIII, xxxiii; V, xx; Augustine, "De div. temp.", i; "Ep.", lv, 32, 33 etc.; "Peregrinatio Etheriז", ed. Gamurrini, p. 100; cf. Cabrol, "Etude sur la Peregrinatio", Paris, 1895, pp. "Concil . Matisc. II", ii; "Concil. In Trullo", lvi. -------------------------------------------------------------------------------- arium quote: -------------------------------------------------------------------------------- -arium" = "place where something is kept" from Latin, neuter of "-arius" generally meaning "pertaining to something.
אז הנה פירוש למשמעות השם Octavarium מתוך: http://www.newadvent.org/cathen/11203b.htm quote: -------------------------------------------------------------------------------- Octavarium Romanum The Octavarium Romanum is a liturgical book which may be considered as an appendix to the Roman Breviary, but which has not the official position of the other Roman liturgical books. The first mention of this book dates from Sixtus V. In order to introduce a greater variety in the selection of lessons, he ordered the compilation of an Octavarium to comprise the lessons proper to each day of the octaves. The plan was not executed during his pontificate (1585-90). When the question of correcting the Breviary was raised anew under Clement VIII (1592-1605), the projected Octavarium was again spoken of. The consultors, the most distinguished of whom was Baronius, were in favour of the suggested compilation. Gavanti, who was also a consultor, undertook the work, but his book did not appear till 1628. Its title, which is descriptive, is "Octavarium Romanum, Lectiones II et III Nocturni complectens, recitandas infra octavas Festorum, prזsertim patronorum locorum et titularium Ecclesiarum quז cum octavis celebrari debent, juxta rubricas Breviarii Romani, a Sacra Rituum Congregatione ad usum totius orbis ecclesiarum approbatum" (Antwerp, 162. In addition to the letter of approbation, the Brief of Urban VIII, and the dedication, the book includes a few pages on the origin, cause, and rites of octaves. The body of the work consists of a collection of readings, or lessons, for the feasts of the Holy Trinity, the Transfiguration, the Holy Cross, several feasts of Our Lady (Conception, Purification, Visitation, Our Lady of the Snows) the feasts of St. Michael, the Apostles, Saints Mary Magdalene, Martha, John, Athanasius, Monica, Nereus and Achilleus, the Seven Brothers, Apollinarius, the feast of the Beheading of St. John the Baptist, of Sts. Gregory Thaumaturgus, Basil, Francis, Clement etc. Then follow the lessons for the commons. They are drawn from the writings of the Fathers, and are varied and well-selected. Numerous editions have appeared since then, with occasional variations. One of the most recent is by Pustet (Ratisbon, 1883). The reading of the Octavarium is not obligatory. -------------------------------------------------------------------------------- OCTAVE http://www.newadvent.org/cathen/11204a.htm quote: -------------------------------------------------------------------------------- I. ORIGIN It is the number seven, not eight, that plays the principal rפle in Jewish heortology and dominates the cycle of the year. Every seventh day is a sabbath; the seventh month is sacred; the seventh year is a sabbatical year. The jubilee year was brought about by the number seven multiplied by seven; the feast of the Azymes lasted seven days, like the paschal feast; the feast of Pentecost was seven times seven days after the Pasch; the feast of the Tabernacles lasted seven days, the days of convocation numbered seven (Willis, "Worship of the Old Covenant", 190-1; "Dict. of the Bible", s.v. Feast and Fasts, I, 859). However, the octave day, without having the symbolic importance of the seventh day, had also its rפle. The eighth day was the day of circumcision (Gen., xxi, 4; Lev., xii, 3; Luke, i, 59; Acts, vii, 8 etc.). The feast of the Tabernacles, which as we have said lasted seven days, was followed on the eighth by a solemnity which may be considered as an octave (Lev., xxiii, 36, 39; Num., xxix, 35; II Esd., viii, 1; the eighth day was the day of certain sacrifices (Lev. xiv 10, 23; xv, 14, 29; Num., vi, 10). It was on the eighth day, too, that the feast of the dedication of the Temple under Solomon, and of its purifications under Ezechias concluded (II Par., vii, 9; xxix, 17). The ogdoad of the Egyptians and similar numerical phantasies among other peoples had no influence on Christian liturgy. Gavantם s opinion that the custom of celebrating the octave of feasts dates back to the days of the Apostles is devoid of proof (Thesaurus sacr. rit., 31 sq.). At first the Christian feasts have no octaves. Sunday, which may in a sense be considered the first Christian feast, falls on the seventh day; the feasts of Easter and Pentecost, which are, with Sunday the most ancient, form as it were only a single feast of fifty days. The feast of Christmas, which too is very old, had originally no octave. In the fourth century, when the primitive idea of the fifty days' feast of the paschal time began to grow dim, Easter and Pentecost were given octaves. Possibly at first this was only a baptismal custom, the neophytes remaining in a kind of joyful retreat from Easter or Pentecost till the following Sunday. Moreover, the Sunday which, after the feasts of Easter and Pentecost, fell on the eighth day, came as a natural conclusion of the seven feast days after these two festivals. The octave, therefore, would have in a certain sense developed of its own accord. If this be so we may say, contrary to the common opinion that Christians borrowed the idea of the octave from the Jews this custom grew spontaneously on Christian soil. However, it must be said that the first Christian octave known to history is the dedication of the Churches of Tyre and Jerusalem, under Constantine, and that these solemnities, in imitation of the dedication of the Jewish Temple, lasted eight days (Eusebius, "De vita Constant"., III, xxx sq.; Sozomen, "Hist. eccl.", II, xxvi). This feast may possibly have influenced the adoption of the octave by the Christians. From the fourth century onwards the celebration of octaves is mentioned more frequently. It occurs in the Apostolic Constitutions, the sermons of the Fathers, the Councils ("Const. Apost.", VIII, xxxiii; V, xx; Augustine, "De div. temp.", i; "Ep.", lv, 32, 33 etc.; "Peregrinatio Etheriז", ed. Gamurrini, p. 100; cf. Cabrol, "Etude sur la Peregrinatio", Paris, 1895, pp. "Concil . Matisc. II", ii; "Concil. In Trullo", lvi. -------------------------------------------------------------------------------- arium quote: -------------------------------------------------------------------------------- -arium" = "place where something is kept" from Latin, neuter of "-arius" generally meaning "pertaining to something.
jordan rudes
New member
12 שלבים
מישהו יכול בבקשה להסביר לי מה זה הקטע עם ה12 שלבים ואיזה שירים שייכים לזה? תודה
מישהו יכול בבקשה להסביר לי מה זה הקטע עם ה12 שלבים ואיזה שירים שייכים לזה? תודה
jordan rudes
New member
ועוד משהו
אני חושב שקוין מור היה מצוין בדרים בשלבים המוקדמים הוא תרם את שלו ועכשיו רודס שהוא באמת קלידן יותר טוב נותן את שלו ועושה את זה על הצד הטוב ביותר וטל אני מצטער שגנבתי לך חצי מהשם אני אחליף כינוי בהזדמנות
אני חושב שקוין מור היה מצוין בדרים בשלבים המוקדמים הוא תרם את שלו ועכשיו רודס שהוא באמת קלידן יותר טוב נותן את שלו ועושה את זה על הצד הטוב ביותר וטל אני מצטער שגנבתי לך חצי מהשם אני אחליף כינוי בהזדמנות
jordan rudes
New member
תודה
רודס ומור
טל וכל השאר אתם מתווכחים על דברים לא קשורים. קווין מור התחיל עם דרים כשהפרוג מטאל היה עוד בחיתוליו. עבודת הקלידים שלו היתה הרבה פחות טכנית משל רודס, והכיוון המוזיקלי היה עדין יותר, ופחות מהיר. היום הפרוג מטאל יותר אגרסיבי, יותר מהיר וטכני. קווין מור המשיך בכרומה קי מה שהוא הרגיש נכון (כמו שמרטי פרידמן התחיל להקליט אלבומים שקטים ולא טכנים ואף אחד לא יאמר שהוא גיטריסט גרוע). רודס נתן לדרים המון אגרסיביות בקלידים (מה שדרק שריניאן לא הצליח לעשות ואף כמעט והרס בלהקה) ולדעתי הוא הסיבה שדרים עדיין נהנים להקליט וליצור יצירות מופת כמו "מטרופוליס חלק2" ו"סיקס דגריס". מי ששמע את רודס מורגנשטיין פרוג'קט יודע שגם רודס יכול להיות עדיןועם "יותר רגש" ופחות טכני בנגינה שלו, אבל זה לא מה שרוצים ממנו בדרים. שיהיה לכולם יום נפלא, בואו בהמוניכים לגרספופ> מתן.
טל וכל השאר אתם מתווכחים על דברים לא קשורים. קווין מור התחיל עם דרים כשהפרוג מטאל היה עוד בחיתוליו. עבודת הקלידים שלו היתה הרבה פחות טכנית משל רודס, והכיוון המוזיקלי היה עדין יותר, ופחות מהיר. היום הפרוג מטאל יותר אגרסיבי, יותר מהיר וטכני. קווין מור המשיך בכרומה קי מה שהוא הרגיש נכון (כמו שמרטי פרידמן התחיל להקליט אלבומים שקטים ולא טכנים ואף אחד לא יאמר שהוא גיטריסט גרוע). רודס נתן לדרים המון אגרסיביות בקלידים (מה שדרק שריניאן לא הצליח לעשות ואף כמעט והרס בלהקה) ולדעתי הוא הסיבה שדרים עדיין נהנים להקליט וליצור יצירות מופת כמו "מטרופוליס חלק2" ו"סיקס דגריס". מי ששמע את רודס מורגנשטיין פרוג'קט יודע שגם רודס יכול להיות עדיןועם "יותר רגש" ופחות טכני בנגינה שלו, אבל זה לא מה שרוצים ממנו בדרים. שיהיה לכולם יום נפלא, בואו בהמוניכים לגרספופ
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