Showing posts with label Zeus. Show all posts
Showing posts with label Zeus. Show all posts

Sunday, July 31, 2022

Forget stereotyping and paradox, Scripture affirms the immortality of . . . Zeus, whose children we are, and in whom we live and move and have our being


Even one of their own men, a prophet from Crete, has said about them, “The people of Crete are all liars, cruel animals, and lazy gluttons.”

 This is true.

-- Titus 1:12f.

They fashioned a tomb for thee, O holy and high one, The Cretans, always liars, evil beasts, idle bellies! But thou art not dead: thou livest and abidest forever, For in thee we live and move and have our being.

-- Epimenides, Cretica
 
For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.   
 
-- Acts 17:28  

Pick your poison.


Sunday, April 8, 2018

On the origin of "The West"

"What is Europe?" is an interesting question.

Old it certainly is, and we conservatives tend to think of Europe as the center of everything as a consequence of a long historical development, especially in the wake of the rise of America as the western outpost of "The West" to become the leader of the free world. But from the beginning, obviously, it was not so, but how?

The Greek mythology put the navel of the world, the center, at Delphi, to which east and west came to consult the famous oracle. From this mythology Europe specifically was first associated with the west conceptually from the simple geographic situation of the oracle's position beneath Parnassus to its west, as first expressed in the "Homeric" Hymn to Pythian Apollo, perhaps dating to as early as the 6th century BC:

"Further yet you went, far-shooting Apollo, until you came to the town of the presumptuous Phlegyae who dwell on this earth in a lovely glade near the Cephisian lake, caring not for Zeus. And thence you went speeding swiftly to the mountain ridge, and came to Crisa beneath snowy Parnassus, a foothill turned towards the west: a cliff hangs over it from above, and a hollow, rugged glade runs under. There the lord Phoebus Apollo resolved to make his lovely temple, and thus he said:

'In this place I am minded to build a glorious temple to be an oracle for men, and here they will always bring perfect hecatombs, both they who dwell in rich Peloponnesus and the men of Europe and from all the wave-washed isles, coming to question me. And I will deliver to them all counsel that cannot fail, answering them in my rich temple.'”

And so we "of the west", of Europe, are so because the Greeks originally said so.

The Romans were the first westerners to acknowledge their debt to Greece, and they demonstrated it in so many ways, but chiefly through imitation of Greece's literature and art, the surest form of flattery. Through conquest of Europe they spread that sense of debt to Greece to all the peoples of the continent, and beyond.

That is why we still feel the pull of Europe, despite all the forces arrayed against us seeking to break its spell over us. But the center is really Greece. If we want to be stronger as the people of The West, we ought to take a cue from those old Romans and commit ourselves anew to imitating the best ourselves, just as the great men of the Renaissance did. And one can do it in English, too, simply by immersing oneself in the authors which formed the basis of Johnson's Dictionary, for example. It's what I do everyday, just to anchor myself to the best of the past in order to make the best a part of my too often sorry, vulgar present.

Sunday, December 10, 2017

Minos, the final arbiter of the two ways in the afterlife

On Minos' right hand Rhadamanthys, and on his left Aeacus
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
Minos, the strict inquisitor, appears,
And lives and crimes, with his assessors, hears;
Round in his urn the blended balls he rowls,
Absolves the just, and dooms the guilty souls.

-- John Dryden's Aeneid 

 
Then spake Zeus: ... 'Now I, knowing all this before you, have appointed sons of my own to be judges; two from Asia, Minos and Rhadamanthys, and one from Europe, Aiakos (Aeacus). These, when their life is ended, shall give judgement in the meadow at the dividing of the road, whence are the two ways leading, one to the Isles of the Blest (Nesoi Makaron), and the other to Tartaros. And those who come from Asia shall Rhadamanthys try, and those from Europe, Aiakos; and to Minos I will give the privilege of the final decision, if the other two be in any doubt; that the judgement upon this journey of mankind may be supremely just . . .’

-- Plato, Gorgias 523ff.

 
Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.

-- Matthew 7:13f.

 
There are two Ways, one of Life and one of Death; but there is a great difference between the two Ways.

-- Didache I.1

 
But if he will not hear [thee, then] take with thee one or two more, that in the mouth of two or three witnesses every word may be established.

-- Matthew 18:16

Friday, November 24, 2017

Samuel Johnson channels Aeschylus: Each new felicity is purchased by pain, so it might as well be voluntary

 
Our sense of delight is in a great measure comparative, and arises at once from the sensations which we feel, and those which we remember: thus ease after torment is pleasure for a time, and we are very agreeably recreated when the body, chilled with the weather, is gradually recovering its tepidity; but the joy ceases when we have forgot the cold; we must fall below ease again if we desire to rise above it, and purchase new felicity by voluntary pain.

-- Samuel Johnson: Rambler #80 (December 22, 1750)

Zeus, who sets mortals on the path to understanding, Zeus, who has established as a fixed law that “wisdom comes by suffering.” But even as trouble, bringing memory of pain, drips over the mind in sleep, [180] so wisdom comes to men, whether they want it or not. Harsh, it seems to me, is the grace of gods enthroned upon their awful seats.

-- Aeschylus, Agamemnon 176

 
 
τὸν φρονεῖν βροτοὺς ὁδώ-
σαντα, τὸν πάθει μάθος
θέντα κυρίως ἔχειν.
στάζει δ᾽ ἔν θ᾽ ὕπνῳ πρὸ καρδίας
180 μνησιπήμων πόνος: καὶ παρ᾽ ἄ-
κοντας ἦλθε σωφρονεῖν.
δαιμόνων δέ που χάρις βίαιος
σέλμα σεμνὸν ἡμένων.