Greek: ἀστεῖος τῷ ΘεῷThe word asteios can mean “beautiful,” “well-formed,” or “urbane.” The phrase implies divine favor and physical beauty.
Greek: ἀστεῖον τὸ παιδίον – again meaning “handsome,” “well-formed,” or “noble-looking.”
Looeamong uses Persians and Greeks (~539–490 BCE) to defeat Baal and other false gods, consolidating his power (Book of Eskra, Chapter XLV).
Eskra’s cycle coincides with significant cultural advancements, including the consolidation of Judaic traditions, the spread of Greek philosophy, and the foundations of Christian and Islamic thought, though distorted by false gods (Book of Eskra, Chapter III).
Comparison to Apollo (Greek Mythology):
Similarities: Apollo, the Greek god of order, prophecy, and enlightenment, is a strong parallel to Fragapatti due to his role in promoting harmony and intellectual progress.
Fragapatti’s creation of Haraiti and guidance of early monarchies mirror Apollo’s patronage of Greek city-states and cultural advancements.
Fragapatti’s focus on heavenly administration and soul resurrection is broader than Apollo’s earthly patronage, and Oahspe’s universalist redemption narrative contrasts with Greek mythology’s cyclical view.
Comparison to Poseidon (Greek Mythology):
Similarities: Poseidon, the Greek god of the sea, earthquakes, and storms, is a fitting parallel to Aph due to his association with a great flood and his role in reshaping the Earth.
In Greek mythology, Poseidon is linked to the flooding of regions (e.g., the myth of Deucalion’s flood, where he unleashes waters to punish humanity), similar to Aph’s submersion of Pan to cleanse spiritual corruption.
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.
It proposes reevaluating the etymology, mythology, and symbolism from a broader cultural and historical perspective, including ancient Greek and precolonial African sources.
Greek myths feature Prometheus
Source: Orphic Hymns, Greek religious texts (circa 3rd century BCE–2nd century CE, translated).
An old English proverb states, “Fire and water have no mercy.” Myths and legends worldwide describe periodic global destructions by flood (cataclysmos in Greek) and fire (ekpyrosis, from pyro meaning fire).
The phrase "Son of Man" appears numerous times in the Bible, primarily in the Old Testament (Hebrew: בֶּן־אָדָם, ben-adam) and the New Testament (Greek: υἱὸς τοῦ ἀνθρώπου, huios tou anthrōpou).
For a translation that stays as close as possible to the original Hebrew and Greek texts with a precise, literal approach, the New American Standard Bible (NASB) is widely regarded as one of the most accurate and formal equivalence translations available.
Below, I’ll provide the verses where "Son of Man" appears, replacing it with the Hebrew (ben-adam, or bar-enash in Daniel 7:13 Aramaic) or Greek (huios tou anthrōpou), using the NASB as the base text.
New Testament (Greek: huios tou anthrōpou)
Greek (huios tou anthrōpou): Literally "son of the human," a Semitic idiom carried into Greek.
Source: Berossus, a 3rd-century BCE Babylonian priest, in his Babyloniaca (preserved via later Greek fragments, e.g., Syncellus), retells the Sumerian flood myth akin to Ziusudra (Eridu Genesis) or Utnapishtim (Gilgamesh).
Narrative: Xisuthros (Ziusudra’s Greek name) is warned by the god Enki of a flood to punish humanity.
Then, I’ll dive into Plato’s original texts, examining potential mistranslations or later interpolations—such as the “Pillars of Hercules”—using the Greek text and scholarly perspectives to assess their reliability and original intent.
Analysis: The non-Platonic emphasis on cosmic ties aligns with shamanic or esoteric traditions—e.g., accessing Akashic-like records—while Plato’s focus is anthropocentric, reflecting Greek mythology’s earthbound gods over indigenous stargazing cosmologies.
Analysis: Non-Platonic myths reflect indigenous cyclical time—e.g., Andean pachakuti, Taoist yin-yang—where loss births new beginnings, contrasting with Plato’s linear, moralistic closure, rooted in Greek tragedy’s finite arc.
Analysis: The non-Platonic reliance on visionary access reflects shamanic or esoteric epistemologies—truth from spirit or cosmos—while Plato’s rational, secondhand narrative fits Greek philosophical skepticism of divine inspiration, prioritizing logos over mythos.
Its end is a didactic lesson in hubris, a Greek ethical trope.
Analysis: Non-Platonic ecological focus reflects indigenous sustainability—land as kin—while Plato’s Atlantis mirrors Greek urbanism and imperialism, prioritizing human mastery over nature’s rhythm.
Plato’s Atlantis appears in Timaeus (circa 360 BCE) and Critias (unfinished, same period), written in Attic Greek as philosophical dialogues.
I’ll examine the Greek text for key terms—e.g., “Pillars of Hercules”—and assess potential mistranslations or interpolations, using scholarly insights to question their authenticity.
The priests might have meant a broader “western boundary” (e.g., Libya or Morocco), mistranslated by Plato or later scribes into a familiar Greek landmark.
Mistranslation?: The Greek στήλαι (stelai, “pillars” or “markers”) could derive from an Egyptian term like “boundary of the sea” (e.g., djew, mountains, or wadj-wer, great green sea), misinterpreted as a specific place.
Gwyn Griffiths (Atlantis, 1985) suggests Plato adapted an Egyptian flood tale (e.g., Osiris myths), pinning it to a Greek frame for rhetorical effect.
Exaggeration?: The “great island” larger than “Libya and Asia together” (Timaeus 24e) strains credulity—possibly a rhetorical flourish, as Greek maps (e.g., Hecataeus, 500 BCE) lacked such scale.
Greek κατέδυσαν (sank) implies a dramatic plunge, but Egyptian flood tales (e.g., inundation myths) often span seasons, not days.
Literary Device?: The “one day and night” echoes Greek epic (e.g., Iliad’s swift battles), enhancing drama over accuracy.
While these legends do not explicitly reference “Atlantis”—a concept rooted in Greek philosophy—they contain motifs of lost lands, floods, and advanced primordial societies that resonate with the Atlantis archetype.
It mirrors Atlantis’s hubris but frames it in a Zulu animist lens—disrespecting ancestors or cosmic balance, not Greek gods.
It’s closer to a cosmic purge, resonating with Taoist cycles over Greek retribution.
Greek Mythology: The heroes who rebelled against Zeus and were cast into Tartarus are associated with exiled Capellans, while demigods resulted from the union between these beings and human women.
Delphi Oracle: It often announced the spiritual ascension of Greek heroes, revealing ancient knowledge about reincarnation and spiritual evolution.
Similar to Gaia (Greek), Danu (Celtic), and Terra Mater (Roman).
Similar to Perun (Slavic), Zeus (Greek), and Thor (Norse) in her control over lightning and storms.
Some theories suggest connections to the Greek Lamia, a child-eating demon, but Basque Lamiak are more benevolent.
Though rare, some legends portray Lamiak as kidnappers, hypnotizers, or predators, similar to the sirens of Greek mythology.
Related to Greek Naiads and Nereids, but with their unique animal feet feature.
Further parallels exist with Greek Cyclopes, one-eyed giants who forged divine weapons and built cyclopean walls, underscoring a continental pattern of attributing antiquity to colossal beings.
Question: Did the ancient Greeks view Hera as a goddess, and were women respected in Greek culture?
The Phaeacians embody the Greek value of xenia (hospitality).
A deepdive in the connection between the Phoenicians and Greek mythology as described in Homer's Odyssey.
Anito: This name does not directly appear in the Homeric texts or mainstream Greek mythology.
It could also be connected to a specific cultural myth later integrated into the larger Greek tradition.
Described as peaceful and isolated from the conflicts of the broader Greek world.
Played a critical role in spreading the alphabet that became the basis for Greek and Roman writing systems.
Their religion included deities such as Baal, Astarte, and Melqart, distinct from Greek mythology.
The concept of the "ancient Greeks of the ancient Greeks," as referenced in Plato's works, often draws attention to a cultural memory of an even older civilization that influenced what we know as Classical Greece.
In Timaeus and Critias, Egyptian priests in Sais (modern-day Sa el-Hagar) tell Solon about the "ancient Greeks" who lived 9,000 years earlier.
This ancient civilization is said to have been highly cultured, with knowledge of architecture, philosophy, and governance, influencing later Greek traditions.
Plato positions Atlantis as a powerful civilization that rivaled these "ancient Greeks." Atlantis supposedly clashed with the Greeks of that era before being destroyed in a cataclysmic event.
Mythological Archetypes: Both the Phaeacians and Phoenicians may reflect mythological or cultural memories of an earlier maritime society, whether real or imagined, that shaped Greek perceptions of the distant past.
Cultural Amnesia: Plato’s Egyptian sources emphasize that the Greeks had "forgotten" their deeper history due to natural disasters, much like how Homeric myths might encode fragments of earlier Mediterranean interactions.
The "ancient Greeks of the ancient Greeks" could represent:
A blend of historical memory and myth, where civilizations like the Phoenicians influenced Greek development and inspired imaginative reconstructions of the past.
The Minoans are a fascinating historical civilization that fits well into discussions about Plato’s "ancient Greeks of the ancient Greeks" and connections to groups like the Phaeacians or Phoenicians.
Plato’s "ancient Greeks" existed roughly 9,000 years before Solon.
Mycenaean Greeks later conquered Crete, assimilating much of Minoan culture.
Similarly, the Phoenicians’ alphabet influenced Greek writing.
Both civilizations could have inspired elements of Greek mythology.
A comparison was drawn between the Bible and Greek texts, particularly the Iliad and the Odyssey.
The foundational concept underlying the analysis is `Antinoo`, referring to the intimacy between the Greeks and the Gods in The Odyssey.
A staunch similarity is drawn between this aspect of Greek texts and the Biblical scripture where Eve was shaped from Adam with something that was cut off of him.
Many ideas typically conceived as myths, such as ships guided by thought, align simultaneously with scientifically explainable phenomena, suggesting historical accuracy within both ancient Greek and biblical texts.
The myth of the Pleiades as seven sisters transformed into stars to escape Orion originates from Greek mythology and provides a fascinating explanation for the cluster's presence in the night sky.