List of Greek Phrases / Delta

Δαιδάλου πτερά

Δαιδάλου πτερά: Daidalou ptera; "Wing (of) Daidalos"

Daidalos was an Attic inventor, builder, artist and craftsman. His arts were well known, so that his nephew Perdix was sent to teach him. The boy turned out to be so smart that Daidalos threw him down a cliff out of envy. Athena saved the boy and turned him into a partridge (today: Perdix perdix ). The Areopagus then banished Daidalus, but he found asylum on the island of Crete . There, at the request of King Minos, he built a labyrinth in which the bull-headed monster Minotaur was kept captive.

Best known is the story of his escape from the island. Daidalos had given Ariadne the hint that would later benefit Theseus after his fight against the Minotaur: Theseus used an unwound ball of thread to leave the labyrinth again (the Ariadne thread). Together with his son Icarus , Daidalos was therefore locked up by Minos in the labyrinth he had built himself or in another place. Captured, Daidalos made wings for himself and his son from the feathers of birds and the wax of candles and flew away with him. Despite his father's warnings, Icarus climbed too high and came too close to the sun chariot. The wax melted between his wings and he fell into the sea.

Δαμόκλειος σπάθη

Richard Westalls: The Sword of Damocles

Δαμόκλειος σπάθη: Damokleios spathē; " Sword of Damocles "

The sword of Damocles is a term that refers to a favorite of the tyrant Dionysius of Syracuse in the 4th century BC. Goes back. Damocles envied the tyrant, who therefore let him clarify his position by offering Damocles to take his place. Before that, however, he had a sword hung up, which was only held by a horsehair. When Damocles asked about the purpose of the sword above his head, the tyrant explained to him that the sword symbolized the constant danger.

The story goes back to a story by Marcus Tullius Cicero , who may have read it in Diodorus Siculus . He lists them in his Tusculan disputes among the examples of blissful and unhappy life :

“For when Damocles, one of his flatterers, mentioned in a speech his wealth, his power, the majesty of his lordship, the abundance of things, the splendor of the royal palace and said that no one had ever been happier, he said, 'So you will 'Damocles, because you enjoy this life, taste it yourself and try my lot?' "

Cicero continues:

“There were ointments and wreaths; Scents were lit, the tables were set up with the finest dishes. Damocles felt happy. In this device in the middle he had a shiny sword tied from the ceiling to a horse's hair and let it down so that it threatened the throat of that happy man. Hence he looked neither at those beautiful servants nor at the silver full of workmanship, and he did not stretch his hand to the table; even the wreaths were already sliding down; finally he softened the tyrants by pleading that he could go away because he no longer wanted to be 'happy'. "

Δέδυκε μὲν ἀ σελάννα καὶ Πληΐαδες

Δέδυκε μὲν ἀ σελάννα καὶ Πληΐαδες: Dedyke men ā selannā kai Plēiades; "The moon and the Pleiades have already set ."

Beginning of a poem by the Sappho of Lesbos , which reads as follows in the Aeolian dialect :

Δέδυκε μὲν ἀ σελάννα
καὶ Πληΐαδες · μέσαι δὲ
νύκτες · παρὰ δ᾿ ἔρχετ᾿ ὤρα.
Ἔγω δὲ μόνα κατεύδω.

and in the translation by Max Treu:

Now the moon has already sunk
and so has the Pleiades. Middle of
the night, and the time of waiting is
over. I sleep alone.

The verse is the Enhoplios or Paroimiakos , which is otherwise not found in Sappho .

The poem is divided into four thoughts by μέν ... δὲ, δ '... δὲ and was initially transmitted anonymously. In the first printed lyric edition (1560) it was assigned to the poet Sappho by the editor Henricus Stephanus. The authorship of the Sappho is still controversial today.

δεῖμα Πανικόν

Mikhail Vrubel : Pan

δεῖμα Πανικόν: deîma Panikón; "Panic fear"

Unfounded sudden horror attributed to Pan . Pan is the god of the forest and nature. The shepherds worshiped him but were afraid to see him. The noon hour is sacred to him and he can get very angry if you disturb him at this time. He then hunts z. B. resting herd animals caused by the "panic terror" to sudden mass flight. Terrifying nocturnal sounds, the origin of which was not clear to people, were attributed to Pan. This is where the term panic comes from .

The humanist Erasmus von Rotterdam writes in his collection of proverbs Adagia :

“Panic was what the ancients called sudden but unfounded excitement. For they believed that the god Pan sends the sudden horror and the terrible horror that overcomes people like madness and robs them not only of their understanding but also of their consciousness, as it does not infrequently when a man is in an army for no apparent reason and horse get excited and confused. "

The poet Pindar writes that one should not blame even brave men for fleeing in such excitement:

"For in demonic terror also sons of the gods flee."

Erasmus also writes:

“With 'demonic horror' is meant the panic. According to legend, this god is the inventor of the snail horn, an instrument that the Greeks call syrinx, ie snail; in the fight against the titans he is said to have blown on it and thus driven them to flight. Pausanias says in the description of Phocis: During the night she was overcome with panic fear. (Because the Pan sends a horror that arises for no reason, they say.) "

Other names: Πανικὸν δεῖμα Panikos deima , Πάνειον δεῖμα Paneion deima , Πανικὸς θόρυβος Panikos thorybos and Πανικὴ ταραχή Panikos tarache ; Latin: " Panicus casus " .

Δεῖμος καὶ Φόβος

The Martian moons Deimos and Phobos
Δεῖμος καὶ Φόϐος

Δεῖμος καὶ Φόβος: Deimos kai Phobos; "Fear and Terror"

Deimos and Phobos are sons and companions of the god of war Ares Ἄρης . Fear, Phobos , and horror, Deimos , in Greek mythology spurred one's fighters on while disrupting the ranks of the enemy.

Deimos and Phobos are also the names of the two moons of the planet Mars , whose name is derived from the Roman equivalent for the Greek Ares. They were probably not formed together with Mars, but captured planetoids and therefore do not have a spherical shape. Its discovery by the American Asaph Hall in 1877 was a scientific sensation. The name suggested the Englishman Henry Madan.

Had Edward Holden discovered a third Martian moon, it would probably have been named Enyo , Ένυώ , the personification of the fray.

δέκα λόγοι

δέκα λόγοι: deka logoi; "Ten words"

The Ten Commandments , the so-called Decalogue (from the Hebrew עשרת הדברים Aseret ha-Dvarîm "ten words"), are a compilation of basic rules of human behavior in the Tanakh , the Hebrew Bible. The Decalogue is only aimed at free adult male Israelites who should respect each other's freedom and livelihood. Women, slaves, children and non-Israelites are not addressed.

The number ten is probably related to the noticeability, which was made easier by the countability on the fingers. They are in their short form and with illustrations that Lucas Cranach the Elder made for the town hall of Wittenberg :

image	No.	Remarks
	1	You shouldn't have any other gods next to me. Οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ. Ouk esontai soi theoi heteroi plēn emou. Judaism follows the Torah and treats the self-conception of the Israelite God as an independent first commandment: "I am the Lord, your God, who led you out of the slave house in Egypt." The following sentence follows directly from this. The ban on pictures, on the other hand, is counted as the second commandment.
	2	Do not abuse the name of the Lord your God. Οὐ λήψει τὸ ὄνομα Κυρίου τοῦ Θεοῦ σου ἐπὶ ματαίῳ. Ou lēpsei to onoma Kyriou tou Theou sou epi mataiō. To abuse the name of God is to use it with frivolous or insincere intent. This does not prohibit oaths , but perjury . It forbids any manipulation with the name of God such as sorcery, curse and false prophecy.
	3	Remember that you keep the Sabbath holy ... Μνήσθητι τὴν ἡμέραν τῶν σαββάτων ἁγιάζειν αὐτήν… Mnēsthēti tēn hēmera tōn sabbatōn hagiazei autēn. The seventh day is a day of rest consecrated to God, who created the world in six days and rested on the seventh day.
	4th	Honor your father and mother. Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου. Tima ton patera sou kai tēn mētera sou. Compliance with this commandment is an important prerequisite for social peace. It is aimed at adults, not children. Honoring the parents meant that they were given clothing and food to the point of death and a dignified burial.
	5	You shouldn't kill . Οὐ φονεύσεις. Ou phoneuseis. This command forbids murder. It does not apply to accidental and excusable manslaughter. Killing is allowed in the execution of the death penalty and in war. This command was a guarantee of life among neighbors.
	6th	You shall not steal. Οὐ κλέψεις. Ou klepseis. The right to private property must be respected. Theft is punishable. Possession was the basis for freedom. Anyone who lost his property was slavery.
	7th	You shall not commit adultery. Οὐ μοιχεύσεις. Ou moicheuseis. Thoughts and desires are not hidden from God and fall under his law. This was about the protection of marriage, the legitimacy of the offspring and thus also about the pension. The Catholic Catechism says: "You shall not indulge in unchastity."
	8th	You shall not testify wrongly against your neighbor. Οὐ ψευδομαρτυρήσεις κατὰ τοῦ πλησίον σου μαρτυρίαν ψευδῆ. Ou pseudomaryreuseis kata tou plēsion sou martyrian pseudē. This command prohibits false testimony in court, but also includes defamation. It is designed to prevent a false witness in court from killing someone's life, property or reputation.
	9	You shall not covet your neighbor's house. Οὐκ ἐπιθυμήσεις τὴν οἰκίαν τοῦ πλησίον σου. Ouk epistymeseis tēn oikian tou plēsion sou. Catholics and Lutherans distinguish two commandments within the prohibition against coveting property of others: The ninth commandment relates to the house of the neighbor.
	10	You shall not covet your neighbor's wife. Οὐκ ἐπιθυμήσεις τὴν γυναῖκα τοῦ πλησίον σου. Ouk epitymeseis tēn gynaika tou plēsion sou. The tenth commandment relates to other property, wife, servant, cattle. All machinations to deprive the neighbor of his property are forbidden.

The number of individual demands can be matched with the number ten in different ways and is divided differently by Jews and Christian denominations .

Δελφικὰ παραγγέλματα

Δελφικὰ παραγγέλματα: Delphika parangelmata; "Delphic sayings"

The Proverbs of the Seven Wise Men in Delphi first instructed man about his mortality.

After the prologue of the Ludus Septem Sapientum (The Game of the Seven Wise Men) by the Roman poet Ausonius , a Ludius , a funny person , appears who enumerates the famous sayings.

Delphis Solonem scripse fama est Atticum:
γνῶθι σεαυτόν , quod Latinum est: nosce te.
multi hoc Laconis eat Chilonis putant.
Spartane Chilon, sit tuum necne ambigunt,
quod iuxta fertur: ὅρα τέλος μακροῦ βίου ,
finem intueri longae vitae qui iubes.
multi hoc Solonem dixe Croeso existimant.
et Pittacum dixisse fama est Lesbium:
γίγνωσκε καιρόν ; tempus ut noris iubet.
sed καιρός iste tempestivum tempus est.
Bias Prieneus dixit: οἱ πλεῖστοι κακοί ,
quod est Latinum: plures hominum sunt mali:
sed inperitos scito, quos dixit malos.
μελέτη τὸ πᾶν , Periandri id est Corinthii:
meditationem posse totum qui putat.
ἄριστον μέτρον esse dicit Lindius
Cleobulus; hoc est: optimus cunctis mode.
Thales sed ἐγγύα, πάρα δ 'ἄτα protulit.
Special qui nos, noxa quia praes est, vetat.
hoc nos monere faeneratis non placet.
dixi, recedam, legifer venit Solon.

In Delphi, it is said, Solon of Athens wrote
γνῶθι σεαυτόν , in German: know yourself.
But some think this is Chilon's word.
Spartan Chilon, it is also argued
whether yours is the other saying: ὅρα τέλος
μακροῦ βίου , which is attributed to you because you
command to wait for the end of a long life
first. Many also believe
that Solon once said this to Kroisos.
But Pittakos of Lesbos, it is said, said
: γίγνωσκε καιρόν and admonishes:
Recognize the time - καιρός is 'right time'.
And Bias von Priene said: οἱ πλεῖστοι
κακοί , that means in German: Most people
are bad; - understand, he calls the fools bad. -
And Periander from Corinth: μελέτη
τὸ πᾶν ; Carefully, he thinks, can do anything.
ἄριστον μέτρον taught Cleobulus
From Lindas, - German: the best is the measure.
And Thales said: ἐγγύα, πάρα δ 'ἄτα ;
He warns against bail, as it brings harm.
The one who borrows does not like this admonition.
I have spoken, resign; and Solon,
Who Gave the Laws, appears.

(Translation: Bruno Snell)

The philologist Bruno Snell points out that the Seven Wise Men were primarily thought of their sayings, the oldest and most recognized distribution of which seems to be the following:

Wise	original	translation
Thales of Miletus	Γνῶθι σεαυτόν.	Recognize yourself!
Solon of Athens	Μηδὲν ἄγαν.	Nothing too much!
Chilon of Sparta	Ἐγγύα, πάρα δ 'ἄτα.	Guarantee, - there is already disaster.
Pittacus from Mytilene	Γίγνωσκε καιρόν.	Know the right moment!
Bias from Priene	Οἱ πλεῖστοι κακοί.	Most of them are bad.
Cleobulus of Lindos	Μέτρον ἄριστον.	Measure is the best.
Periander of Corinth	Μελέτη τὸ πᾶν	Have the whole thing in mind.

Δεν ελπίζω τίποτα.

Δεν ελπίζω τίποτα ...
"I don't hope for anything ..."

Δεν ελπίζω τίποτα.: The elpízo típota.; "I hope nothing."

Beginning of the grave inscription of the Greek poet Nikos Kazantzakis in his own handwriting, which he himself chose. The whole text reads:

Δεν ελπίζω τίποτα.
Δε φοβʊμαι τίποτα.
Είμαι λέφτερος.

The elpízo típota.
De fovoúme típota.
Íme léfteros.

I do not hope for anything.
I fear nothing.
I am free.

Kazantzakis died after a trip to China in 1957, weakened by his cancer, in the University Hospital Freiburg of an Asian flu that was treated too late. His grave is on the southern Martinengo Bastion of the Venetian city walls of Heraklion . He was denied burial in a churchyard because of his unorthodox views.

A historical note from Radio Crete on Nikos Kazantzakis reads:

"As Nikos Kazantzakis on 26 October 1957 in one eye almost blind, heart disease and weakened by the Asian flu, died in Freiburg, she refused [ sc. The Orthodox Church] him a Christian burial in Crete.

It is thanks to cultural workers and the Cretan people that Nikos Kazantzakis received an honorary grave on the southern Martinengo Bastion in Heraklion. His wife Eleni, who died in 2004, is close by. On the front of the stone slab that covers his grave is the inscription: Den elpiso tipota, den fobame tipota, eimai lefteros. [ sic !] I hope for nothing, I fear nothing, I am free. "

Δεν μυρίζουν.

Vespasienne in Paris

Δεν μυρίζουν.: The myrizoun.; "It doesn't stink."

Emperor Vespasian said this well-known phrase to his son Titus when he reprimanded him for the latrine tax. The unabridged sentence is:

"Τα χρήματα δεν μυρίζουν.": Ta chrēmata den myrizoun.; "Money doesn't stink."

Urine was used in ancient Rome as a means for tanning leather and as a laundry detergent. In order to fill the state coffers, Emperor Vespasian levied a latrine tax on public toilets. The historian Suetonius reports that Vespasian justified the tax to his son Titus by holding money under his nose and asking whether the smell bothered him. When he said no , he replied: “ Atqui e lotio est ” (“And yet it comes from the urine.”) .

The proverb corresponds grammatically and semantically to the current modern Greek language and is common.

The Latin phrase “ Pecunia non olet ” (“Money doesn't stink”) has been used to this day to justify the acquisition of money from unclean sources of income. The public toilets in Paris are still called Vespasienne today .

Δέσποιν 'ὁποία, τοῖαι καὶ θεραπαινίδες.

Δέσποιν 'ὁποία, τοῖαι καὶ θεραπαινίδες.: Despoin 'hopoia, toiai kai therapainides.; "Like Mistress Art, so are her maids."

Variant of Ὁποῖα ἡ δέσποινα, τοῖαι καὶ αἱ θεραπαινίδες. ("Like the mistress, like the servants.")

Δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς γενέσθαι ἁλιεῖς ἀνθρώπων.

Duccio di Buoninsegna : The calling of the apostles Simon and Andrew

Δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς γενέσθαι ἁλιεῖς ἀνθρώπων.: Deute opisō mou, kai poiēsō hymas genesthai halieis anthrōpōn.; “Follow me; I want to make you fishers of men! "

With these words Jesus called his first two apostles , the fishermen Simon Peter and Andrew , in the Gospel according to Mark :

“ ¹⁶ But as he was walking by the Sea of Galilee, he saw Simon and Andrew his brother casting their nets into the sea; because they were fishermen. ¹⁷ And Jesus said to them, Follow me; I want to make you fishers of men! ¹⁸ Immediately they left their nets and followed him. "

According to the Synoptic Gospels , both lived in Capernaum on the Sea of Galilee . There they owned a house, where Simon's mother-in-law also lived. One of the first pilgrimage sites of early Christianity , excavated by archaeologists in Capernaum, may have been built on its remains .

Δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι.

Δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς.: Deut pros me pantes hoi kopiōntes kai pephortismenoi, kagō anapausō hymas.; “Come to me all who are troublesome and burdened; I want to refresh you. "

Calling Jesus in the Gospel according to Matthew .

According to Georg Büchmann , the Parisian innkeeper Boulanger placed a humorous change in the Vulgate translation of this passage from the Bible above the entrance to his inn and thus became the creator of the word restaurant :

“ Venite ad me omnes, qui stomacho laboratis, et ego vos restaurabo. "

"Come to me all those who are troubled in the stomach and I will raise you up again."

In the Vulgate it says:

“ … Qui laboratis et onerati estis, et ego reficiam vos. "

A restaurant was originally an inn where you could have a consommé, " restaurant " . In 1765, against the resistance of the guild of cooks, Boulange obtained permission to offer other small dishes in addition to soups.

Δευτέρα Παρουσία

Δευτέρα Παρουσία: Deutéra Parousía; "The second present"

As the Second Presence ( Second Coming ) of Christ ( Parousia ), Christian theology designates the expected return of Jesus Christ at the Last Judgment , the second coming of the Messiah . In early Christianity this second arrival was hoped to be close in time. Today the great churches emphasize that the timing of the second coming of the Messiah is unpredictable. According to the Christian view, all dead will then be resurrected. There is a relatively broad spectrum of opinions about what that means in concrete terms. The believers know that - but not when - the Last Judgment will take place.

The Last Judgment finally divides people into “good” and “bad”. This is also expressed in Jesus' other threats to hell. Corresponding to the importance of the Last Judgment in the Christian Middle Ages, there are pictorial representations from the Romanesque to the early Renaissance, but above all in the Gothic.

The image program follows a typical pattern. Mostly the enthroned Christ (Pantocrator [= ruler], Salvator Mundi [= redeemer of the world, savior]) is located at the top, flanked by apostles and / or saints. Always (as seen by the viewer) the blessed are depicted on the left, who ascend to heaven, and on the right, the damned, who fall to hell.

Δεύτερος πλοῦς

δεύτερος πλοῦς: Deúteros ploús; "Second best ride"

From the Phaedo dialogue .

Δημοσθένης Δημοσθένους Παιαιεὺς τάδ 'εἶπεν.

Demosthenes

Δημοσθένης Δημοσθένους Παιαιεὺς τάδ 'εἶπεν.: Dēmosthenēs Dēmosthenou Paianieus tad 'eipen.; "Demosthenes, son of Demosthenes from Paiania , said the following."

The Athenians mockery of the speaker Demosthenes , who kept putting forward new motions in the Athenian people's assembly .

Demosthenes is said to have been disgruntled, an impression that his portrait reinforces. According to tradition, he “displayed sinister seriousness” . The simple Greek coat can be seen as a sign of turning away from the comfortable life, because otherwise only philosophers who preached a simple life are represented. Demosthenes looks sorrowfully ahead.

Due to the tireless work of Demosthenes, who was one of the first to recognize the threat posed by King Philip II , the Athenians became vigilant and other Greek states were made aware of the danger from Macedonia. When it was in 340 BC When the war between the Macedonians and the Athenians finally came about, Demosthenes brought together an anti-Macedonian alliance. He recalled the common struggle of the Greeks against the Persian kings and stylized the conflict as a war of freedom of the Greeks.

Foreign policy was the focus of the people's assembly with a third of all resolutions. Further resolutions included honors, entitlement to feed at public costs or exemption from taxes. Food supply was also discussed, and income and expenditure were negotiated. Proposals and speeches by Demosthenes have survived on most of these subjects. He himself said:

“The Athenian people are masters of everything in the city; and it is allowed to do what it wants. "

Διαίρει καὶ βασίλευε.

Διαίρει καὶ βασίλευε.: Diairei kaì basileue.; "Divide and conquer!"; Latin: Divide et impera !

According to this principle of rule, a people or a group is divided into subgroups so that they are easier to rule. This maxim is probably not ancient, although this strategy is very old. It was already practiced in the Roman Empire. The individual member states only had contracts with the central power Rome, concluding contracts among themselves was forbidden.

As diviser pour régner ( French for to divide in order to rule ) it is supposedly also a saying of the French King Louis XI. Heinrich Heine wrote in 1842 from Paris: "King Philip has the maxim of his Macedonian namesake, the" Separate and conquer ", exercised by the harmful excess." The so-intentioned Philip of Macedon had achieved with this strategy, the domination of the Greek city-states.

δικέφαλος αετός

Double-headed eagle of the Patriarch of Constantinople

δικέφαλος αετός: dikefalos aetos; "Double headed eagle"

The heraldic double -headed eagle is a double-headed eagle. The first known double-headed eagle comes from ancient Babylonia . In carpet weaving the figures were repeated in reverse. By shortening, two-headed animals emerged from opposing eagles.

In the late Byzantine Empire of the double-headed eagle with emperors of the family was Palaiologoi common. From there, the Russian Empire took over the double-headed eagle in 1487 as "the third Rome" .

Δίκης ὄνομα οὐκ ἂν ἤιδεσαν, εἰ ταῦτα μὴ ἦν.

Δίκης ὄνομα οὐκ ἂν ἤιδεσαν, εἰ ταῦτα μὴ ἦν.: Dikēs onoma ouk an ēidesan, ei tauta mē ēn.; "One wouldn't know the name of the right if it weren't for the wrong."

Quotation from the philosopher Heraklit , which the church writer Clemens of Alexandria took up again in his Stromateis (carpets) .

Δίκης ὀφθαλμός

Which the Dike appropriate Justitia is often shown blindfolded, here in the coat of arms of Großrudestedt .

Δίκης ὀφθαλμός: Dikēs ophthalmos; "Eye of Dike"

The eye of the law actually means the eye of Hore Dike , which overlooks nothing. In the context of the sentence it says in the Monosticha of the poet Menander :

" Ἔστιν Δίκης ὀφθαλμός, ὃς τὰ πάνθ 'ὁρᾷ. "

"The law has one eye that sees everything."

" Iustitiae est oculus: is nihil non perspicit. "

The humanist Erasmus von Rotterdam writes in his collection of proverbs Adagia :

“The eye of the law is called a just and incorruptible judge or the court itself. The expression mentions Suidas. It probably emerged from Chrysipp's description of Justice in A. Gellius, book 14, chap. 4, where he portrays them with a penetrating, straight-forward, rigid gaze, because, as he says, he who is to pass a just judgment must keep his gaze steadfastly on the moral order. The proverbial trimeter is famous: 'All seeing, the eye of justice watches.' "

The eye of the law in Schiller's Song of the Bell

In the hymns of " Orpheus ", the 63rd hymn "Der Dike" says:

I praise the eye of Dike,
the all-seeing light figure!
Who chose to sit on
the holy throne of the ruling Zeus!

In German, this phrase became a winged word through Schiller's poem Das Lied von der Glocke :

Black covers
the earth;
But the secure citizen is
not frightened by the night
That awakens the wicked hideously;
For the eye of the law watches.

Δὶς παῖδες οἱ γέροντες.

Δὶς παῖδες οἱ γέροντες.: Dis paides hoi gerontes.; "Old men are twice boys."; " Until pueri senes. "

Title of a satire by the Roman polyhistor Marcus Terentius Varro .

In ancient Greece, after the ages were divided into two, the age was divided into three

Youth ( νέος neos ),
middle age ( μέσος mesos ),
Old man ( γέρων geron ).

In ancient Rome, ages were divided into three or four. However, Varro differentiated five ages:

pueri (up to 15 years),
adulescentes (16 to 30),
iuvenes (31 to 45),
seniores (46 to 60),
senes (61 until the end of life).

Incidentally, the calculation of the year 753 BC comes from Varro. For the (legendary) foundation of the city of Rome , the natalis urbis . However, the year counting " ab urbe condita " (called "Varronic" counting ) only began to establish itself in late antiquity. For the time being, dating continued, even during the imperial era, according to the consuls of the years. As Cicero , Brutus 72 shows, the date calculated by Varro was considered uncertain.

Δοκεῖ δέ μοι καὶ Καρχηδόνα μὴ εἶναι.

Carthage ruins

Δοκεῖ δέ μοι καὶ Καρχηδόνα μὴ εἶναι.: Dokei de moi kai Karchēdona mē einai.; "And it seems good to me that Carthage is no more either."

This saying ascribed to Cato Censorius , which is still known in its Latin version Ceterum censeo Carthaginem esse delendam , is only quoted by Plutarch and in its Greek form.

Specifically, it was about the fact that in the period before the beginning of the Third Punic War , Cato applied for the destruction of Carthage in every session of the Senate and should have ended all his speeches with this saying - regardless of what was the subject of the discussion. During a speech, Cato accidentally dropped three huge African figs from the folds of his toga. When these were admired, because the Roman figs were then still of inferior quality, he said:

"The land that bears these figs is only three days by sea from Rome!"

The native figs were later refined with African varieties.

In 157 BC Cato was sent to Africa as a mediator between the Carthaginians and the Numidians . There, his conviction that Carthage was a danger to Rome was strengthened, and from then on he worked tirelessly for its destruction. The Third Punic War broke out in Cato's last year. Three years later, Carthage was finally destroyed. The legend that salt was strewn on Carthage's soil to make the fields sterile does not date until the 19th century. However, the urban area lay fallow for a century. Only in the year 122 BC BC the reformer Gaius Sempronius Gracchus tried to re-establish Carthage as Colonia Junonia Carthago , but with this project met the resistance of the Senate.

Carthage was really rebuilt as a Roman colony under Augustus in 29 BC. The city was now called Colonia Iulia Concordia Carthago .

Δοκεῖ γάρ τισιν ἀναγκαῖον εἶναι τηλικούτων φερομένων σωμάτων γίγνεσθαι ψόφον.

Δοκεῖ γάρ τισιν ἀναγκαῖον εἶναι τηλικούτων φερομένων σωμάτων γίγνεσθαι ψόφον.: Dokei gar tisin anangkaion einai tēlikoutōn pheromenōn sōmatōn gignesthai psophon.; "Some believe that moving such large bodies quickly creates a sound."

With these words Aristotle introduces his description of the music of the spheres . He is of the opinion that if the sun and moon take their orbit, a loud sound must be produced. But since it seems incomprehensible that we do not hear this tone, this tone must still be audible at birth. So people seem to no longer notice them because of habit.

In 1619 Johannes Kepler developed a complete concept of the music of the spheres in his work Harmonice Mundi , which is based on the relationships between the orbital times of the planets in the solar system.

Δόξα ἐν ὑψίστοις Θεῷ.

Announcement of the angels

Δόξα ἐν ὑψίστοις Θεῷ.: Doxa en hypsistois theō.; "Glory to God in the highest!"

Well-known passage from the Christmas story in the Gospel according to Luke , which is given in Latin with " Gloria in excelsis Deo " . The story of the birth of Jesus tells that after delivering the news of the newborn Messiah child to the shepherds in the field, the angels glorify God together. Because this glory of God goes out of angels and the heavenly choirs, they call these lines of Luke's Gospel in the Church's tradition Angelicus Hymn , so Angel anthem . The whole sentence is:

" ¹³ Καὶ ἐξαίφνης ἐγένετο σὺν τῷ ἀγγέλῳ πλῆθος στρατιᾶς οὐρανίου αἰνούντων τὸν Θεὸν καὶ λεγόντων · ¹⁴ Δόξα ἐν ὑψίστοις Θεῷ καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία. "

" ¹³ And immediately there was with the angel the multitude of the heavenly hosts, who praised God and said: ¹⁴ Glory to God in the highest, and peace on earth, and a pleasure to men."

Doxology is a technical term in liturgy . It denotes the solemn boasting of the glory of God ( δόξα doxa = "glory" ).

The modern Greek Δόξα τω Θεώ Doxa to theo means thank God .

δορίκτητος χώρα

δορίκτητος χώρα: doriktētos chōra; "Land acquired with the spear"

Term for agrarian territories acquired during the war, a type of land reclamation that the Roman architect and writer Vitruvius will later legitimize for the Roman Empire as follows:

“Just as a newborn child cannot be nourished without the milk of his wet nurse and the ladder of growth can be raised, so a citizenship cannot grow without lands and their fruits flowing together within their walls, and they cannot grow without an abundance of food have a large population and do not feed the population without supplies ... "

Alexander the Great hurled in 334 BC BC when he passed to Abydos , the narrowest part of the Hellespont , his spear landed and thus symbolically took possession of the Asian soil. With that began his great conquest through many countries.

Similar terms are:

δοριάλωτος dorihalōtos = 'conquered with the spear'

δορίγαμβρος dorigambros = 'causing war through marriage' (like Helena )

δοριθήρᾱτος dorithēratos = 'hunted with the spear'

δορικμής dorikmēs = 'harassed with the spear'

δοριπετής doripetēs = 'fallen by the spear in battle'

δορίπληκτος doriplēktos = 'hit with the spear'

δορίπονος doriponos = 'fighting with the spear'

δοριπτοίητα doriptoiēta = ' chased by the spear', 'scattered in battle'

δορίτμητος doritmētos = 'pierced by the spear'

Δότε κρότον καὶ πάντες ἡμᾶς μετὰ χαρᾶς προπέμψατε.

Δότε κρότον καὶ πάντες ἡμᾶς μετὰ χαρᾶς προπέμψατε.: Dote kroton kai pantes hēmas meta charas propempsate.; "Well, applaud and send us all away!"

The penultimate words of the Emperor Augustus , in which he quoted a familiar final sentence of the plays:

"Acta est fabula, plaudite!"

" Ἐπεὶ δὲ πάνυ καλῶς πέπαισται, δότε κρότον // καὶ πάντες ἡμᾶς μετὰ χαρᾶς προπέμψατε. "

“Did I play my role well? Now applaud and happily send us all away! "

Augustus addressed his really last words to his wife Livia :

" Livia nostri coniugii memor vive, ac vale! "

"Livia, live in memory of our marriage and farewell!"

The historian Suetonius reports this as follows:

“On the last day of his life, he kept asking whether his condition outside had caused a casserole. Then he asked for a mirror, had his hair combed and his drooping cheeks lifted, and inquired of the friends admitted to him whether they thought he had played the comedy of life well to the end. He also added the usual final formula on stage in Greek: 'If it is good / you like it, applaud this game / and thank you, let's all go home now!' Then he said goodbye to everyone, and while he was still asking some people who had just come from Rome about the illness of Drusus 'daughter, he suddenly died in Livia's arms with the words:' Livia, always remember our happy marriage and live well!'"

Δρακόντειοι νόμοι

Δρακόντειοι νόμοι: Drakonteioi nomoi; "Draconian laws"

Draconian legislation was seen in ancient times as written in blood and became proverbial in the German language for an excessively harsh punishment. However, it was mostly overlooked that Drakon merely codified the existing laws and thus abolished the arbitrary and often excessive punishments of the past.

With regard to the often prescribed use of the death penalty, the historian Plutarch states:

"Αὐτὸς δ 'ἐκεῖνος, φασιν ὥς, ἐρωτώμενος διὰ τί τοῖς πλείστοις ἀδικήμασι ζημίαν ἔταξε θάνατον, ἀπεκρίνατο τὰ μὲν μικρὰ ταύτης ἄξια νομίζειν, τοῖς δὲ μεγάλοις οὐκ ἔχειν μείζονα."

"It is said that when Drakon himself asked why he had intended the death penalty for most offenses, he replied that he believed it was appropriate for those lesser offenses and that he did not consider the more important offenses to be worse." have."

The classical philologist Karl-Wilhelm Weeber notes the following about Dracon's laws:

“The Dracon laws are written in blood, said some critics - and overlooked the fact that the legal codification as such represented a huge step forward in legal security. From then on, the aristocratic judges were denied arbitrary jurisdiction, because the laws, written on rotating wooden blocks, were publicly set up and could be viewed by everyone. "

As a philologist, Weeber is bothered by the misuse of the term:

"Drakon would be somewhat astonished by the questionable reception of his legal historical feat - and rather sniffed that the linguistically incorrect education 'draconian' over the correct 'drakontisch' (tribe: 'Drakont-') has prevailed."

Δυστυχώς επτωχεύσαμεν.

Parliament session with Charilaos Trikoupis

Δυστυχώς επτωχεύσαμεν.: Distichos eptochisamen.; "Unfortunately we are bankrupt."

Statement of the Greek Prime Minister Charilaos Trikoupis , who became Prime Minister for the sixth time on June 22, 1892. At this point the state budget was completely exhausted, which was due to campaign promises. His government statement summarized this situation with these words. Since Trikoupis stopped the foreign loans and cut all unnecessary expenses, he had to resign again on May 15, 1893.

During his seventh term in office, planning began for the Athens Summer Olympics in 1896 . Trikoupis was initially skeptical and feared that Greece would not be able to bear the costs. Eventually, however, he was convinced of the Olympic idea and made the necessary arrangements as the host of the first modern Olympic Games . Finally, the tax increase he had planned led to great hostility and finally to his resignation on January 24, 1895.

δώδεκα ἄνακτες θεοί

δώδεκα ἄνακτες θεοί: dōdeka anaktes theoi; "Twelve supreme gods"
Δωδεκάθεον: Dōdekatheon; "Twelve Gods"

The twelve gods (also οἱ δώδεκα θεοί ) are the twelve Olympian gods of Greek mythology .

The Hellenismos or Hellenic polytheism ( Ελληνική εθνική θρησκεία ) is a new religious movement that is based on the traditional religion of classical Greece. The term is a neologism as no name was used for the religion in ancient times.

Essentially, most of these groups are limited to the worship of the twelve main deities and the cult activities of the classical era. On the homepage of the Austrian Hellenic-Polytheistic Community it said:

"We worship Zeus, Hera, Hestia, Athene, Artemis, Aphrodite, Demeter, Apollon, Ares, Hermes, Hephaestus, Poseidon, Dionysus and the other gods and heroes of Greek mythology"

It also said there:

"The number twelve as the number of unity and perfection with special mathematical properties represents the total number of all gods in a harmonious total of six female and six male deities."

rank	Deity	Greek	Latin	Remarks	Heavenly bodies
1	Zeus	Ζεύς	Jupiter	Father of the gods, responsible for lightning , thunder and air	Planet Jupiter
2	Poseidon	Ποσειδῶν	Neptune	God of the sea, earthquakes and horses	Planet neptune
3	Hera	Ἥρα	Juno	Family goddess, responsible for wedding celebrations , motherhood and childbirth	Asteroid Hera
4th	Demeter	Δημήτηρ	Ceres	Earth goddess, mother goddess , fertility goddess	Dwarf planet Ceres
5	Apollo	Ἀπόλλων	Apollo	God of poetry , light, plague and prophecy , leader of the muses , equated with Phoebus (sun god)	Sun
6th	Artemis	Ἄρτεμις	Diana	Goddess of the hunt and the moon (together with Selene )	moon
7th	Athena	Ἀθηνᾶ	Minerva	Goddess of wisdom, agriculture, arts and sciences, city goddess of Athens	Asteroid Pallas
8th	Ares	Ἄρης	Mars	God of destructive war and battles	Planet mars
9	Aphrodite	Ἀφροδίτη	Venus	Goddess of love and beauty	Planet venus
10	Hermes	Ἑρμῆς	Mercury	God of thieves , commerce and travelers . Messenger of the gods	Planet Mercury
11	Hephaestus	Ἥφαιστος	Vulcanus	God of volcanoes , fire, blacksmithing and architecture	Planet volcano
12	Dionysus	Διόνυσος	Bacchus	God of wine and ecstasy	Asteroid Bacchus
(12)	Hestia	Ἑστία	Vesta	Goddess of the hearth fire and family harmony	Asteroid Vesta

δώρων γραφή

δώρων γραφή: dōrōn graphē; "Bribery charge"

Ancient Greek law provided severe penalties for bribery , ranging from a fine ten times the amount of the bribe to the death penalty. In addition, the bribed public official lost his civil rights.

δῶρον τοῦ ποταμοῦ

The Nile Delta is clearly visible from space, the "gift of the river" ( δῶρον τοῦ ποταμοῦ )

δῶρον τοῦ ποταμοῦ: dōron tou potamou; "Gift of the River"

Statement by the Greek historian Herodotus with reference to Egypt , which is often cited as the "gift of the Nile ". The full quote in the Histories of Herodotus reads :

" Αἴγυπτος, ἐς τὴν Ἕλληνες ναυτίλλονται, ἐστὶ Αἰγυπτίοισι ἐπίκτητός τε γῆ καὶ δῶρον ταοῦ ποτμοῦ. "

"Egypt, as far as the Greeks travel by ship, is new land for the Egyptians and a gift from the river."

The Nile was vital and decided fertile years or famine. The annual floods brought fertile Nile mud that made the land usable for agriculture.

This succinct Herodotus quotation is missing in almost every travel guide about Egypt, but it does not originally come from Herodotus himself, but from the geographer Hekataios of Miletus , whom Herodotus laughs at for his map of the world, for example. ( Γελῶ δὲ ὁρέων γῆς περιόδους γράψαντας. )

By the way, Herodotus already uses the term delta , after the triangular shape of the Greek letter delta ( Δ ), to describe the shape of the mouth of the Nile.

Δῶς μοι πᾶ στῶ καὶ τὰν γᾶν κινάσω.

Archimedes turns the world off its hinges.

Δῶς μοι πᾶ στῶ καὶ τὰν γᾶν κινάσω.: Dōs moi pā stō, kai tān gān kināsō.; "Give me a fixed point and I'll move the earth". (Sicilian Greek)

The standard Greek version of this quote is:

Δός μοι, ποῦ στῶ καὶ τὴν γῆν κινήσω.: Dos moi pou stō, kai tēn gēn kinēsō.

Attributed statement of the natural scientist Archimedes , which is generally related to the lever laws .

Archimedes was also the inventor of the pulley block . By the point , he means a fixed location outside of the earth, where he would lift the earth off its hinges by means of a pulley. He thus clarifies his thesis that any body, no matter how heavy, can be lifted if only enough turns are used to distribute the weight. This law was later declared to be the Golden Rule of Mechanics , which says what you save in strength, you have to add to the way. The term Archimedean point is also derived from it, which serves as a prerequisite in a process or as a starting point in a science.

In Latin, Archimedes is quoted as follows:

" Nihil nisi punctum petebat Archimedes, quod esset firmum & immobile, ut integram terram loco dimoveret. "

"Archimedes asked for nothing but a fixed and immovable point to move the whole earth from its place."

Individual evidence

^ Marcus Tullius Cicero : Tusculanae disputationes (Tusculan disputes) , v. 61-62
↑ heme.at: Sword of Damocles
↑ 94 D.
↑ Treu, Max: Sappho. Munich (Heimeran) 1963³, p. 72.
↑ NAVonline: Interpretation and setting of a Sappho poem ( Memento from June 3, 2006 in the Internet Archive )
↑ ^a ^b ^c Erasmus of Rotterdam : Selected writings . Volume 7. Scientific Book Society. 1972
↑ Pindar : 9th Nemean Ode
↑ Bruno Snell: Lives and Opinions of the Seven Wise Men. Munich: Heimeran Verlag, 1952
↑ Holger Czitrich-Stahl: Historical Note - Nikos Kazantzakis. In: Radio Crete. January 19, 2008, accessed on July 5, 2020 (different, incorrect transcription taken from source).
↑ Gospel according to Mark , 1.17 EU
↑ bibel-online.net: Mark 1 (Luther 1912)
↑ Gerd Teißen, Annette Merz: Der Historische Jesus , Göttingen 2005, pp. 160f
↑ Gospel according to Matthew , 11.28 EU
↑ Georg Büchmann : Winged words
^ People's assembly, in: Tanja Dannenberg, Juliane Forker: Die Attische Demokratie, 2004 ( Memento from January 27, 2013 in the Internet Archive )
↑ Heinrich Heine in Lutetia, Chapter XL, January 12, 1842, page 164, in mixed writings, 3 volumes (including confessions, the gods in exile , the goddess Diana, Ludwig Marcus, poems 1853 and 1854, Lutetia. First part and Lutetia . Second part).
^ Clement of Alexandria : Stromateis , IV 10, 1
^ Menander : Monosticha
↑ Marcus Terentius Varro : Fragmentum XCIV
↑ Cf. Der Kleine Pauly s. v. Era III, 2.
^ " Est enim inter scriptores de numero annorum controversia " ("because there is a dispute among writers over the years [namely since the city was founded]")
↑ Marcus Porcius Cato Censorius. Ceterum censeo. ( Memento from October 26, 2007 in the Internet Archive )
↑ Aristotle : De caelo B 9.290 b 12
↑ Gospel according to Luke , 2.13-14 EU
↑ bibel-online.net
↑ DNB 973184248/34
↑ ^a ^b Suetonius: Divus Augustus 99, 1
^ Suetonius : Life of the Caesars . Munich: Deutscher Taschenbuch Verlag, 1972. ISBN 3-423-06005-0
↑ Plutarch. Solon
^ Karl-Wilhelm Weeber : Muses on the phone . Darmstadt: Primus, 2008. ISBN 978-3-89678-359-2
↑ Hellenismos: now! ( Memento from November 13, 2008 in the Internet Archive )
↑ René Descartes , Meditationes de prima philosophia

[1] Marcus Tullius Cicero : Tusculanae disputationes (Tusculan disputes) , v. 61-62

[2] .at: Sword of Damocles

[3] 94 D.

[4] Treu, Max: Sappho. Munich (Heimeran) 1963³, p. 72.

[5] NAVonline: Interpretation and setting of a Sappho poem ( Memento from June 3, 2006 in the Internet Archive )

[ReferenceA-6] Erasmus of Rotterdam : Selected writings . Volume 7. Scientific Book Society. 1972

[7] Pindar : 9th Nemean Ode

[8] Bruno Snell: Lives and Opinions of the Seven Wise Men. Munich: Heimeran Verlag, 1952

[9] Holger Czitrich-Stahl: Historical Note - Nikos Kazantzakis. In: Radio Crete. January 19, 2008, accessed on July 5, 2020 (different, incorrect transcription taken from source).

[10] Gospel according to Mark , 1.17 EU

[11] -online.net: Mark 1 (Luther 1912)

[12] Gerd Teißen, Annette Merz: Der Historische Jesus , Göttingen 2005, pp. 160f

[13] Gospel according to Matthew , 11.28 EU

[14] Georg Büchmann : Winged words

[15] People's assembly, in: Tanja Dannenberg, Juliane Forker: Die Attische Demokratie, 2004 ( Memento from January 27, 2013 in the Internet Archive )

[16] Heinrich Heine in Lutetia, Chapter XL, January 12, 1842, page 164, in mixed writings, 3 volumes (including confessions, the gods in exile , the goddess Diana, Ludwig Marcus, poems 1853 and 1854, Lutetia. First part and Lutetia . Second part).

[17] Clement of Alexandria : Stromateis , IV 10, 1

[18] Menander : Monosticha

[19] Marcus Terentius Varro : Fragmentum XCIV

[20] Cf. Der Kleine Pauly s. v. Era III, 2.

[21] " Est enim inter scriptores de numero annorum controversia " ("because there is a dispute among writers over the years [namely since the city was founded]")

[22] Marcus Porcius Cato Censorius. Ceterum censeo. ( Memento from October 26, 2007 in the Internet Archive )

[23] Aristotle : De caelo B 9.290 b 12

[24] Gospel according to Luke , 2.13-14 EU

[25] -online.net

[26] DNB 973184248/34

[Sueton:_Divus_Augustus_99,_1-27] Suetonius: Divus Augustus 99, 1

[28] Suetonius : Life of the Caesars . Munich: Deutscher Taschenbuch Verlag, 1972. ISBN 3-423-06005-0

[29] Plutarch. Solon

[30] Karl-Wilhelm Weeber : Muses on the phone . Darmstadt: Primus, 2008. ISBN 978-3-89678-359-2

[31] Hellenismos: now! ( Memento from November 13, 2008 in the Internet Archive )

[32] René Descartes , Meditationes de prima philosophia