The Greek is in places very ungrammatical and intractable.
parocheteuein logois; ta men os tithemena ta d os paratithemena; oinos kolazomenos upo nephontos eterou theou; the plays on the word nomos = nou dianome, ode etara: fourthly, there is a foolish extravagance of language in other passages,—'the swinish ignorance of arithmetic;' 'the justice and suitableness of the discourse on laws;' over-emphasis; 'best of Greeks,' said of all the Greeks, and the like: fifthly, poor and insipid illustrations are also common: sixthly, we may observe an excessive use of climax and hyperbole, aischron legein chre pros autous doulon te kai doulen kai paida kai ei pos oion te olen ten oikian: dokei touto to epitedeuma kata phusin tas peri ta aphrodisia edonas ou monon anthropon alla kai therion diephtharkenai.
Several of them seem to be poetical or dialectical, and exhibit an attempt to enlarge the limits of Greek prose by the introduction of Homeric and tragic expressions.
If the interpolation or double authorship of Greek writings in the time of Plato could be shown to be common, then a question, perhaps insoluble, would arise, not whether the whole, but whether parts of the Platonic dialogues are genuine, and, if parts only, which parts.
The Republic is the best state, the Laws is the best possible under the existing conditions of the Greek world.
He is no more reconciled to the Greek mythology than in the Republic, though he would rather say nothing about it out of a reverence for antiquity; and he is equally willing to have recourse to fictions, if they have a moral tendency.
It is possible that Plato may have meant by his third state an historical sketch, bearing the same relation to the Laws which the unfinished Critias would have borne to the Republic; or he may, perhaps, have intended to describe a state more nearly approximating than the Laws to existing Greek states.
But the lawgiver, though not a myth, was a fixed idea in the mind of the Greek,—as fixed as the Trojan war or the earth-born Cadmus.
And the constant reference in the Laws of Plato to the lawgiver is altogether in accordance with Greek modes of thinking and speaking.
And he is also struck by the progress which the Egyptians had made in the mathematical sciences—in comparison of them the Greeks appeared to him to be little better than swine.
Drunkenness, like madness, had a sacredness and mystery to the Greek; if, on the one hand, as in the case of the Tarentines, it degraded a whole population, it was also a mode of worshipping the god Dionysus, which was to be practised on certain occasions.
But we must remember also the susceptible nature of the Greek, and the perfection to which these arts were carried by him.
We have already seen—in the Theaetetus, where he supposes that in the course of ages every man has had numberless progenitors, kings and slaves, Greeks and barbarians; and in the Critias, where he says that nine thousand years have elapsed since the island of Atlantis fought with Athens—that Plato is no stranger to the conception of long periods of time.
But there is no more reason to suppose that the Dorian rule of life which was followed at Sparta ever prevailed in Argos and Messene, than to assume that Dorian institutions were framed to protect the Greeks against the power of Assyria; or that the empire of Assyria was in any way affected by the Trojan war; or that the return of the Heraclidae was only the return of Achaean exiles, who received a new name from their leader Dorieus.
Because there was a Persian empire which was the natural enemy of the Greek, there must also have been an Assyrian empire, which had a similar hostility; and not only the fable of the island of Atlantis, but the Trojan war, in Plato's mind derived some features from the Persian struggle.
He had seen the Athenian empire, almost within the limits of his own life, wax and wane, but he never seems to have asked himself what would happen if, a century from the time at which he was writing, the Greek character should have as much changed as in the century which had preceded.
His experience is confined to two or three centuries, to a few Greek states, and to an uncertain report of Egypt and the East.
There are many ways in which the limitations of their knowledge affected the genius of the Greeks.
The isolation of Greek states, their constant wars, the want of a free industrial population, and of the modern methods and instruments of 'credit,' prevented any great extension of commerce among them; and so hindered them from forming a theory of the laws which regulate the accumulation and distribution of wealth.
In Greek history, as well as in Plato's conception of it, this 'progression by antagonism' involves reaction: the aristocracy expands into democracy and returns again to tyranny.
There would be no traditions of government among them, as in a Greek or Italian oligarchy, and no individual would be responsible for any of their acts.
There was nothing in this very shocking to the notions of Greeks, among whom the feeling of love towards the other sex was almost deprived of sentiment or romance.
Youth are no longer compelled to commit to memory many thousand lyric and tragic Greek verses; yet, perhaps, a worse fate is in store for them.
The great fault which Plato finds in the contemporary education is the almost total ignorance of arithmetic and astronomy, in which the Greeks would do well to take a lesson from the Egyptians (compare Republic).
The Greek, too, had his difficulty about the existence of evil, which in one solitary passage, remarkable for being inconsistent with his general system, Plato explains, after the Magian fashion, by a good and evil spirit (compare Theaet., Statesman).
The Tenth Book of the Laws presents a picture of the state of belief among the Greeks singularly like that of the world in which we live.
Whether we compare the theory of Greek philosophy with the Christian religion, or the practice of the Gentile world with the practice of the Christian world, they will be found to differ more in words and less in reality than we might have supposed.
Greek social life was more like our own than we are apt to suppose.
Tartarus is the deepest place in Greek myth, the pit below the underworld where defeated gods were locked away.
On The Kings of Atlantis become the Gods of the Greeks he writes:
The Kings of Atlantis become the Gods of the Greeks
Ignatius Donnelly reads the Greek gods as remembered kings of Atlantis.
On The Kings of Atlantis become the Gods of the Greeks he quotes Plato's Timaeus on her line:
The Kings of Atlantis become the Gods of the Greeks
Apollo is the god most people picture when they think of Greek light: the lyre, the laurel, the oracle at Delphi.
On Astynome a priest of Apollo prays, and Apollo sends a plague on the Greek army at Troy.
Astynome follows one captive of that war, the daughter of a priest of Apollo, whose father's prayer brings a plague on the Greek camp.
He links this to the Greek myth of Phaethon, who drove the sun chariot off course and set the earth on fire.
Spanuth reads one Greek word in the report as "towards the north wind".
He uses Pytheas of Massalia, a Greek explorer who sailed north in the 4th century BC.
They mention an island called Basileia, Greek for "royal", where amber washes ashore.
Plato says the Atlanteans prized a metal called orichalc (Greek oreichalkos, "mountain copper").
Words passed from the Atlantean language into Egyptian and then Greek, which he says explains errors such as "orichalc" for amber.
This is a representation of the ark; the ancient Jews venerated a similar image, and some of the ancient Greek States followed in processions a model of the ark of Deucalion.
He refers to the Egyptian and Greek traditions, where sacred geometry was central to their understanding of creation.
Stylianos Atteshlis, known publicly as Daskalos, was a Greek Christian hermetic healing master who passed away in the 1990s.
The Greek historian Herodotus visited the site in the fifth century BC and reported that the complex contained three thousand rooms.
Brady discussed it in his book Atlantis and wrote that Atlantean gold treasure lies inside a labyrinth on the Greek island of Lemnos.
Of the twelve High Priests or Priestesses, six were connected to the energy that would later become Greece and in due course became Greek Gods, and the remaining six were connected with the future Egypt and later were revered as Egyptian Gods.
In his Histories, the Greek historian Herodotus provides a detailed account of Egyptian dietary habits.
The three hybrid (demigod) sons of Europa and Zeus in Greek mythology were Minos, Rhadamanthys (also spelled Rhadamanthus), and Sarpedon.
He is the legendary ruler associated with the Minoan civilization (named after him by later Greeks).
In Greek mythology the Minotaur was a creature with the body of a man and the head of a bull.
The abduction of Europa by the bull is one of the most iconic scenes in Greek art and literature.
Now, in Greek, hairesis means "choice," and that is what they were burned for: choosing.
It’s also why translating Jesus’ words into Greek was so problematic — the Greek language simply didn’t have the capacity to carry the full meaning.
I have heard that some of the original oral teachings that were scribed by those who knew Yeshua have been destroyed; others are corrupted in the translation into Greek and Latin – reflecting the Hellenistic philosophical bias and lack of spiritual realization of the translators.
Biblical/Christian name: Jonah (Hebrew: יוֹנָה, Yōnā, meaning “dove”) or Jonas in Greek/Latin-influenced traditions.
Many of us, including my father, ascribe to the teachings of Zoroaster, in addition to the writings within the Torah and other mystical oral traditions passed down from Moses, the Egyptian alchemists and the Greek philosophers.
Apollonius of Tyana was a Greek philosopher and leader from the town of Tyana, Cappadocia in Roman Anatolia, who spent his life travelling and teaching in the Middle East, North Africa and India.
Many of us, including my father, ascribe to the teachings of Zoroaster, in addition to the writings within the Torah and other mystical oral traditions passed down from Moses, the Egyptian alchemists and the Greek philosophers.
After he captured the Egyptian Satrapy from the Persians, Alexander wanted to build a large Greek city on Egypt's coast that would bear his name.
And it did, indeed, facilitate the merging of many different cultures: Atlantean, Egyptian, Cretan, Phoenician, Hebrew, Assyrian, Babylonian, Persian, Greek, Macedonian, and Roman.
Yet, the predominant culture was Greek rather than Egyptian, so that, for all intents and purposes, it became a Greek outpost in Egypt that was essentially devoted to the cultivation of Hellenistic culture.
And it did, indeed, facilitate the merging of many different cultures: Atlantean, Egyptian, Cretan, Phoenician, Hebrew, Assyrian, Babylonian, Persian, Greek, Macedonian, and Roman.
Yet, the predominant culture was Greek rather than Egyptian, so that, for all intents and purposes, it became a Greek outpost in Egypt that was essentially devoted to the cultivation of Hellenistic culture.
He wages wars against rivals (e.g., using Persians and Greeks ~539–490 BCE to defeat Baal and Ashtaroth, casting them into hell).
You know this area by its Greek name Heliopolis.
We go first to the great city on the sea named after the Greek general, Alexander, and then we take another boat with many oarsmen up the great river that you call the Nile to Heliopolis.
This involves heavenly and earthly wars, including Persian-Greek conflicts, leading to her imprisonment in dense spiritual hells (around ~500–300 BCE interpretive periods).
Greek), and cultural-political tensions.
Eusebius (in Life of Constantine, written later) describes a daytime vision during the campaign: a cross of light above the sun with the Greek words "Ἐν τούτῳ νίκα" ("In this sign, conquer").
The oldest and most influential source for Saint Anne (Grandmother of Yeshua) is the apocryphal Gospel of James, first written in Koine Greek around the middle of the second century AD.
Greek), and cultural-political tensions.
The Island of Erytheia (Greek Myth)
Mines in Greek Mythology
Mountain in Greek Mythology
The Septuagint (LXX, Greek translation from 3rd–2nd century BC): Shows some differences in Ezekiel 28.