List of Greek Phrases / Omicron

Ὁ ἀναμάρτητος ὑμῶν πρῶτος ἐπ 'αὐτὴν βαλέτω λίθον.

Pieter Brueghel , Christ and the Adulteress

Ὁ ἀναμάρτητος ὑμῶν πρῶτος ἐπ 'αὐτὴν βαλέτω λίθον.: Ho anamartētos hymōn prōtos ep 'autēn baletō lithon.; "Who of you is without sin, throw the first stone on them."

Core sentence of a famous passage from the Gospel of John , Jesus and the adulteress :

“ ³ Then the scribes and the Pharisees brought a woman who had been caught in adultery. They put her in the middle of ⁴ and said to him, Master, this woman was caught red-handed in adultery. ⁵ Moses commanded us in the law to stone such women. What are you saying? ⁶ With these words they wanted to put him to the test in order to have a reason to accuse him. But Jesus bent down and wrote on the ground with his finger. ⁷ When they persisted in asking further questions, he sat up and said to them, "Whoever is without sin of you, be the first to throw a stone at them."

What is striking is the serenity with which Jesus approaches this and the simple solution to the problem. His opponents tried to lure him into a trap. If he says: “Stone them!” How can he then continue to speak of God's love? If he says: “Set them free!” He calls for breaking the law.

When the scribes and Pharisees heard his answer, they went away quietly. Jesus was left alone with the woman. He straightened up and asked the woman: “Where are you? Has nobody condemned you? ” Then Jesus said to her:

“Οὐδὲ ἐγώ σε κατακρίνω · πορεύου καὶ ἀπὸ τοῦ νῦν μηκέτι ἁμάρτανε.”

“I don't judge you either. Go and sin from now on no more! "

Ὁ ἀριθμὸς αὐτοῦ χξϛ.

Ὁ ἀριθμὸς αὐτοῦ χξϛ (ἑξακόσιοι ἑξήκοντα ἕξ).: Ho arithmos autou hexakosioi hexekonta hex.; "His number is 666."

Six hundred and sixty-six (666) is a number of the Apocalypse , which has special meaning in the context of number mysticism and is also referred to as the number of the Antichrist . The whole sentence goes like this:

“῟Ωδε ἡ σοφία ἐστίν · ὁ ἔχων νοῦν ψηφισάτω τὸν ἀριθμὸν τοῦ θηρίου · ἀριθμὸς γὰρ ἀνθρώπου ἐστίὸ κκιθς” αθμὁὸ ἀκραὶς ”

“Here is the wisdom. Those who understand, calculate the number of the beast, for it is a man's number; and its number is 666. "

Historically, this passage refers to the custom of writing numbers with letters (here in Greek numerals ) and making calculations from the numerical values of words.

By adding the numerical values of the Hebrew spelling for Emperor Nero , נרון קסר (Neron Kesar) , you get the sum 666. This is the most widespread interpretation of this cipher . Since, of course, several different names result in this numerical value, the door to speculation is open.

ὃ γέγραφα, γέγραφα.

Trilingual inscription on the cross on the Bamberg Way of the Cross (Hebrew, Greek and Latin)

ὃ γέγραφα, γέγραφα.: ho grapha, grapha.; "What I wrote, I wrote!"; Latin “ Quod scripsi, scripsi. "

Answer of Pontius Pilate to the request of the high priest to change the inscription he wrote on the cross of Christ ( Ἰησοῦς ὁ Ναζωραῖος ὁ Βασιλεὺς τῶν Ἰουδαίων - "Jesus of Nazareth, King of the Jews" ; Latin abbreviation: INRI )

“ ¹⁹ Pilate wrote a title and put it on the cross; and it was written: Jesus of Nazareth, King of the Jews. ²⁰ Many Jews read this heading; for the place was near the city where Jesus was crucified. And it was written in Hebrew, Greek, and Latin. ²¹ The chief priests of the Jews said to Pilate, Do not write, "The king of the Jews," but that he said, I am the king of the Jews. ²² Pilate answered: What I have written, I have written. "

The Romans knew the custom of announcing the guilt of a condemned man by means of a plaque that was hung around him or brought forward. According to the Gospel of John, the title of the cross was written in Hebrew, Latin and Greek.

Ὁ Ἑρμῆς ἐπεισελήλυθεν.

Ὁ Ἑρμῆς ἐπεισελήλυθεν.: Ho Hermēs epeiselēlythen.; "Hermes is present."; Latin " Mercurius supervenit. "

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

“Hermes is present. This is what they say when there was silence in a large gathering, meaning that it is not proper to speak when Hermes, the creator of the speech, is present. Even today it is considered a meaningful sign when there is suddenly general silence in a society or round table. "

Hermes is the messenger of the gods and among other things the god of rhetoric.

This idiom is found in Plutarch's treatise on talkativeness and is seen by Erasmus in connection with the Latin phrase " Lupus in fabula " ( Εἰ καὶ λύκου ἐμνήσθῃς ), which goes back to the belief that one would lure the wolf by speak to him.

Ὁ θεὸς ἀγάπη ἐστίν.

Ὁ θεὸς ἀγάπη ἐστίν.: Ho theos agapē estin.; "God is love."

Inscription on Mount Nebo , the mountain from which Moses was allowed to see the Promised Land but had to die without entering it himself. A church was built on the top of the mountain as early as 393.

Every time the Greek word agape is used in the New Testament , it means God's love , the only unconditional love that forgives even the enemy.

Deus caritas est ( “God is love” ) is the first encyclical of Pope Benedict XVI. and deals with the concept of love in different dimensions.

The encyclical begins with a quote from the 1st letter of John :

" DEUS CARITAS EST, et, qui manet in caritate, in Deo manet, et Deus in eo manet. "

“God is love; and whoever remains in love remains in God and God in him. "

Ὁ κόσμος σκηνή.

Ὁ κόσμος σκηνή.: Ho kosmos skēnē.; "The world (is) a stage."

This is the first part of a Greek proverb:

" Ο κόσμος σκηνή, ο βίος πάροδος · ἦλθες, εἶδες, ἀπῆλθες. "

Ho kosmos skēnē, ho bios parodos: ēlthes, eides, apēlthes.

"The world is a stage, life is an appearance: You appeared, saw, stepped out."

The similarity to the last part of Caesar's pronouncement Ἦλθον, εἶδον, ἐνίκησα. is probably more than coincidental.

The Latin version Totus mundus agit histrionem ( "The whole world appears as an actor." ) Was an inscription on the Globe Theater in London and was installed there on the instructions of William Shakespeare .

Ὁ μὲν βίος βραχύς, ἡ δὲ τέχνη μακρά.

Ὁ μὲν βίος βραχύς, ἡ δὲ τέχνη μακρά.: Ho men bios brachys hē de technē makrā.; "Life is short, but art (lasts) long."

This well-known aphorism of the ancient doctor Hippocrates of Kos (1, 1) reads in full:

Ὁ βίος βραχὺς, ἡ δὲ τέχνη μακρὴ, ὁ δὲ καιρὸς ὀξὺς, ἡ δὲ πεῖρα σφαλερὴ, ἡ δὲ κρίσις χαλεπή.

Ho bíos brachýs, hē de téchnē makrā, ho de kairós oxýs, hē de peîra sphalerē, hē de krísis chalepē.

This sentence lives on in Latin under Vita brevis, ars longa and was handed down by the Roman poet Seneca in his book On the Briefness of Life :

“The greater part of mortal people, Paulinus, complains about nature's disapproval that we are only born for a short period of life, and that the period of life that has been given to us is running out so rapidly and stormily that, with the exception of a few, life abandons the rest in the preparation of life. And about this general evil, it is believed, not only the great mass and the ignorant mob sigh. "

Ὁ μὴ δαρεὶς ἄνθρωπος οὐ παιδεύεται.

Title page of the first print of Poetry and Truth with the Greek motto (below)

Ὁ μὴ δαρεὶς ἄνθρωπος οὐ παιδεύεται.: Ho mē dareis anthrōpos ou paideuetai.; "The person who is not tortured is not educated either."; Latin “ Male eruditur individuelle, qui non vapulat. "

Quotation from the works of the comedy poet Menander , from Johann Wolfgang Goethe's autobiography From my life. Prefixed poetry and truth as the motto. Goethe spoke enthusiastically about Menander, whom he valued almost as much as Sophocles .

Johan Schloemann wrote on April 18, 2006 under the title The Return of Ancient Languages in the Süddeutsche Zeitung :

“There was once a drama saying. It read: 'It hasn't hurt anyone.' That sounded like the words of the Greek Menander, which Goethe put as the motto at the beginning of his memoirs, Poetry and Truth : 'He who is not tortured is not educated.'
Anyone who meant teaching in Latin and Greek by these sayings, who therefore took the view that forced treatment with instruments of torture such as ablativus absolutus and imperative aorist should be recommended as an end in itself, has harmed one thing above all: the ancient language teaching in schools. "

Ernst Aumüller writes on the subject of education about his own school days at the same high school that Pope Benedict XVI. as a student visited:

“This head of studies, who taught us as the first ancient Greek sentence the ' ho me dareis anthropos ou paideuetai ' by Menander and not in Goethe's more gracious translation, who used it as a motto before poetry and truth with 'Whoever was not tortured, was not educated 'brought us closer, but with the almost brutal variant, which is already reminiscent of Indian films or worse, with' If the skin was not peeled off alive, you were not brought up '.
The same head of our high school told us in our graduation party that we had done these 9 years of Latin lessons and 5 years of ancient Greek and other tortures in order to gain education and how did he define education?
Education would be there to be able to deal with the muse. "

Greek students changed the sentence in one place. It then means:

" Ὁ μὴ δαρεὶς ἄνθρωπος και παιδεύεται. "( " The person who is not tortured is also educated. " )

ὃ οὖν ό Θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω.

ὃ οὖν ό Θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω.: Ho oun ho Theos synezeuxen, anthrōpos mē xōrizetō.; "What God has now put together, man should not separate."

This sentence from the Gospel according to Matthew has passed into the wedding orders of the Christian churches.

This was preceded by a question from the Pharisees to Jesus, who asked him whether a man could divorce his wife. The educated Pharisees know that there are multiple views on this issue within Judaism and turn to Jesus to find out what position he is taking. In the Gospel of Mark, the Pharisees appear whenever such halachic discussions are held.

As a Jew, Jesus answers with the counter-question what Moses commanded. They argued that Moses allowed a letter of divorce to be written. But Jesus told them that Moses only wrote this because of their emotional hardship. But God created men and women who become one flesh.

ὁ ποιμὴν ὁ καλὸς

Good Shepherd , 4th century

ὁ ποιμὴν ὁ καλὸς: ho poimēn ho kalos; "The Good Shepherd"; Latin " pastor bonus "

The Good Shepherd is one of the oldest names for Jesus Christ in Christianity .

“ ¹¹ ἐγώ εἰμι ὁ ποιμὴν ὁ καλός. ὁ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὐτοῦ τίθησιν ὑπὲρ τῶν προβάτων · ¹² ὁ μισθωτὸς δὲ καὶ οὐκ ὢν ποιμήν, οὗ οὐκ εἰσὶ τὰ πρόβατα ἴδια, θεωρεῖ τὸν λύκον ἐρχόμενον καὶ ἀφίησι τὰ πρόβατα καὶ φεύγει · καὶ ὁ λύκος ἁρπάζει αὐτὰ καὶ σκορπίζει τὰ πρόβατα . "

“ ¹¹ I am the good shepherd. The good shepherd gives his life for his sheep. ^{12 But} the hireling who is not a shepherd, to whom the sheep are not his own, sees the wolf coming, and forsakes the sheep and fled; and the wolf catches and scatters the sheep. "

Until the surrender of his own life, the good shepherd (unlike the wage keeper) works for the flock.

In Christian art, the shepherd with the lost sheep on his shoulders is the oldest representation of Christ, often in the Roman catacombs .

Ὁ σοφὸς ἐν αὑτῷ περιφέρει τὴν οὐσίαν.

Ὁ σοφὸς ἐν αὑτῷ περιφέρει τὴν οὐσίαν.: Ho sophos en autō peripherei tēn ousian.; "The wise man carries his belongings with him."

Sentence from the Monosticha of the poet Menander , which can be translated in Latin as follows:

" Qui sapit, is in se cuncta circumfert sua. "

" Sapiens omnia sua secum portat. "

Another version is better known:

" Omnia mea mecum porto . "

"I carry all of mine with me."

It is a saying of the Greek philosopher Bias von Priene , one of the Seven Wise Men , which Marcus Tullius Cicero ascribed to him. Bias is said to have said while on the run from his hometown Priene that his real possession lies in his abilities.

Cicero reports that Bias in the general movement of refugees after the capture of his hometown was asked by one of his fellow citizens that he should take as much of his belongings with him as he could. Bias answered him:

"Ego vero facio: Omnia mea porto mecum."

"But that's what I do: I carry all of my belongings with me."

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

"If I am not mistaken, that goes back to a saying by the bias who, when asked why he did not take any of his belongings from his burning hometown, answered: 'I carry all my goods with me." He meant that our real possessions are within us, namely education and character; just as, conversely, we cannot shake off our real evils, no matter how far we go. "

Ὁδὸς βραχεῖα γίγνεται μακρά.

Ὁδὸς βραχεῖα γίγνεται μακρά.: Hodos bracheia gignetai makrā.; "A short way is long."

Meaning "It takes a lot of time to go a short way" . Quote from the play Antigone by the playwright Sophocles . There a messenger says to King Creon :

Are you staying behind, miserable one? But as it
is, Creon will hear it from someone else.
How do you not care about it?
Considering this, I walked slowly, idly,
And so a short way becomes a long one.

οἱ ἑπτὰ σοφοί

οἱ ἑπτὰ σοφοί: hoi hepta sophoi; "The seven wise men "

Plato is the first known author to explicitly mention the Seven Sages. However, it was not always quite clear who belongs to them, writes the classical philologist Bruno Snell :

"There is no shame in not knowing who all the Seven Wise Men were, although of course everyone heard them ring."

Snell thinks that no one should be ashamed of a lack of education if their ideas about the Seven Wise Men are a bit hazy, because even in ancient times it was not always quite clear who actually belonged to them. Only Thales, Bias, Pittakos and Solon can be found in all lists. The other names varied.

The seven wise men
place	image	Name / Notes / Maxim
Miletus		Thales of Miletus ( Θαλῆς ὁ Μιλήσιος Thales ho Milēsios ) Thales was shaped by his hometown Miletus , an important port city in Asia Minor. He is the oldest of the seven wise men and has been considered the founder of philosophy and science since the time of Plato. Γνῶθι σεαυτόν. - Know yourself!
Mytilene		Pittakos of Mytilene ( Πιττακὸς ὁ Μυτιληναῖος Pittakos ho Mytilēnaios ) Pittakos was called to tyrant in Mytilene on Lesbos in the struggle between aristocracy and people. He made the first written laws. After the disputes were over, he voluntarily resigned from office, pointing out that it was too difficult to be virtuous in the long term. Γίγνωσκε καιρόν. - "Know the right time!"
Priene		Bias of Priene ( Βίας ὁ Πριηνεύς Bias ho Priēneus ) Bias was a statesman and judge in the city of Priene in Asia Minor . He was considered sharp and fair. The extremely critical Heraclitus praises Bias as a man "whose word has more meaning than that of the others" . Οἱ πλεῖστοι κακοί. - "Most of them are bad."
Athens		Solon of Athens ( Σόλων Solōn ) Solon's name is primarily associated with the reforms that he carried out in Athens . It is said of him that he obliged the Athenians not to change anything in his legislation during his absence and that he went abroad to avoid being forced to change his laws. Μηδὲν ἄγαν. - "Nothing too much!"
Lindos		Cleobulus of Lindos ( Κλεόβουλος ὁ Λίνδιος Cleoboulos ho Lindios ) Cleobulus was the tyrant of Lindos , an important port city on the island of Rhodes . He was not considered a tyrant, but was viewed positively by later generations. It is said that citizens fear a reprimand more than the law. Μέτρον ἄριστον. - "Measure is the best."
Corinth		Periander ( Περίανδρος Periandros ) Periander, the king's son, was the tyrant of Corinth . He reconciled the Mytilenians and Athenians who had turned to him as arbitrator. Periander was later replaced by Myson from Chen. Μελέτη τὸ πᾶν - "Have the whole thing in mind!"
Sparta		Chilon of Sparta ( Χίλων ὁ Λακεδαιμόνιος Chilōn ho Lakedaimonios ) Chilon of Sparta was an ephor and constitutional reformer . He loved short speeches and thus became the epitome of conciseness . He listened the most to laws, the least to speakers. Ἐγγύα, πάρα δ 'ἄτα. - "Guarantee, - there is already disaster."

Οἱ λίθοι κεκράξονται.

Οἱ λίθοι κεκράξονται.: Hoi lithoi kekraxontai.; "The stones will scream."; Latin " Saxa loquuntur. "

In the Gospel according to Luke , Jesus says of his disciples that when they are silent, the stones will cry out:

" Καὶ ἀποκριθεὶς εἶπεν αὐτοῖς · λέγω ὑμῖν ὅτι ἐὰν οὗτοι σιωπήσωσιν, οἱ λίθοι κεκράξονται. "

In the medieval Legenda aurea of Jacobus de Voragine , Beda Venerabilis is told that he let himself be led in old age when he was already blind, and that his guide lied to him in a stony valley, where a large crowd was waiting for him Sermon. Bede preached, and when he ended with the words "forevermore," the stones responded with "Amen . "

The poet pastor Ludwig Gotthard Kosegarten tells this legend under the title The Amen of the Stones and writes:

"When people are silent, stones will scream."

οι μαλλιαροί

οι μαλλιαροί: i malliari; "The long-haired"

A derogatory term was for the followers of the popular language Dimotiki ( δημοτική ) on the part of the representatives of the standard language Katharevousa ( Καθαρεύουσα ). When the state was founded, Katharevousa was established as the authoritarian and antiquated state language.

The writer Adamantios Korais wrote in exile in France in 1833:

“Nobody has the right to say to the people: 'I want you to speak either way.' Only time, not violence or legislation, can change the language. "

The dispute between the Dimotiki and the Katharevousa shaped public life in the 19th and 20th centuries as the " Greek language controversy " and was only ended in 1976 when the Dimotiki became the only official state language. This made the Katharevousa largely obsolete.

Οἱ πλεῖστοι κακοί.

Bust of Bias with his motto “ Οἱ πλεῖστοι ἄνθρωποι κακοί. "- " Most people are bad. "

Οἱ πλεῖστοι κακοί.: Hoi pleistoi kakoi.; "Most are bad."

Pessimistic statement attributed to one of the Seven Wise Men , statesman and judge Bias von Priene . This saying is also quoted in Latin in the prologue of the Ludus Septem Sapientum by the poet Ausonius :

Bias Prieneus dixit: οἱ πλεῖστοι κακοί ,
quod est Latinum: plures hominum sunt mali:
sed inperitos scito, quos dixit malos.

And Bias von Priene said: οἱ πλεῖστοι
κακοί , that means in German: Most people
are bad; - understand, he calls the fools bad. -

The publicist Udo Marquardt describes the background to this dictum :

“An anecdote tells of a kind of company outing of the Seven Wise Men to the Oracle of Delphi. At the sanctuary of the god Apollo they were received with honor by the highest priest. When the priest saw the spiritual elite of his country gathered around him, he got the idea that everyone should put his main maxim on a temple wall. "

One by one, he chiseled his motto on the walls, on the facade or in the floor of the temple. Finally it was Bias von Priene's turn, but he didn't want to:

“Well, he doesn't know exactly what to write, he can't think of anything, the others have written such good things. And so on and so on. Of course everyone was talking to him. He, of all people, as a politician, could not refuse the priest's request. Besides, he's the wisest of them anyway. But Bias still didn't want to. It went back and forth for a long time until Bias finally declared furiously that it would be better for all of them if he didn't write. Nevertheless: it came as it had to. At some point Bias took a hammer and chisel and wrote his sentence: 'Most are bad.' "

Bias received praise for this insight from no philosopher except Heraclitus , who thought that bias was more important than anyone else who had no understanding of it.

Οι πολιτικοί φάγανε τα λεφτά μας.

Οι πολιτικοί φάγανε τα λεφτά μας.: I politikí fágane ta leftá mas.; "The politicians have eaten our money."

Resigned opinion of the Greek population in the sovereign debt crisis in the euro area .

οἱ πολλοί

οἱ πολλοί: hoi polloi; "the many"

Derogatory term meaning "the great mass", Krethi and Plethi . In this derogatory sense, hoi polloi is still used in English today. The usage corresponds roughly to the German Hinz and Kunz . Οἱ πολλοί were also the common soldiers in contrast to the general .

In this context one can also see a quote from the historian Plutarch , who writes about the upbringing of children in his Moralia :

" Τοῖς πολλοῖς ἀρέσκειν τοῖς σοφοῖς ἐστιν ἀπαρέσκειν. "

"To please the crowd is to displease the wise."

Oi Polloi is a Scottish anarcho-punk band. On the one hand there is the "common people" after whom the band was named; on the other side are the "rich bastards" who own the land and come from outside.

Οἶδα οὐκ εἰδώς.

Socrates with the hemlock cup

Οἶδα οὐκ εἰδώς.: Oida ouk eidos.; " I know that I don't know ."

The common translation "I know that I know nothing" does not match the meaning of the statement. Literally translated, the saying means “I know as a ignorant” or “I know that I don't know”. The additional “-s” to “not” is a translation error, as the phrase would then have to be οἶδα οὐδὲν εἰδώς (oîda oudén eidōs) in ancient Greek . So Socrates does not claim that he knows nothing, but questions what you think you know.

In his Apology for Socrates , Plato makes an essential point of the attitude of his Socrates by making him say:

"Apparently I am [...] a little wiser, precisely because I don't think I know what I don't know ."

Ὁκόσα φάρμακα οὐκ ἰῆται, σίδηρος ἰῆται

Ancient surgical instruments

Ὁκόσα φάρμακα οὐκ ἰῆται, σίδηρος ἰῆται: Hokosa pharmaka ouk iētai, sidēros iētai;; "What drugs do not heal, iron heals;"

Beginning of an aphorism by the famous doctor Hippocrates of Kos :

" Ὁκόσα φάρμακα οὐκ ἰῆται, σίδηρος ἰῆται · ὁσσα σίδηρος οὐκ ἰῆται, πῦρ ἰῆται · ὁσσα δὲ πῦαῦρ οὐκ ἰῆητα. "

“What drugs don't heal, iron heals; what the iron does not heal, the fire heals; but what does not heal the fire must be regarded as incurable. "

Latin: “ Quae medicamenta non sanant, ferrum sanat; quae ferrum non sanat, ignis sanat; quae vero ignis non sanat, insanabilia reputari oportet. "

This saying was used by Friedrich Schiller , who himself trained as a doctor, as the motto for his drama Die Räuber .

Iron stands for the surgical instruments and fire stands for burning out .

Ὀλυμπιακὴ Ἐκεχειρία

Ruins of ancient Olympia

Ὀλυμπιακὴ Ἐκεχειρία: Olympiakē Ekecheiria; "Olympic restraint of the hands"

The Olympic Peace was an agreement between the Greek tribes in 884 BC. To ensure the safe running of the Olympic Games . In the written agreement of the kings of Elis , Pisa and Sparta it was stated that all athletes, artists, families and ordinary travelers can travel safely, attend the competitions and leave again. The holy places of Olympia were also not allowed to be entered with weapons. In the Berliner Zeitung it says:

“In good time before the start of the games, messengers were sent to invite the Greeks to the games. At the same time they proclaimed a truce, the "Ekecheiria", literally translated: Hands off (from your arms). Occasionally one reads of a "Peace of God", but this translation goes too far. A general peace was not proclaimed with a view to the Olympic Zeus, it was about protecting visitors and athletes on the journey there and back and of course during the festival. "

The contract was violated several times as other regions hoped to host the Olympic Games on their territory. The treaty lasted until the Olympic Games were banned by the Roman Emperor Theodosius I in AD 394 and was an important symbol of Panhellenic authority. Due to the treaty, Elis was one of the few Greek cities that could exist without a city wall.

In order to be able to further develop this tradition, the “International Center for Olympic Ceasefire” was founded in Athens in July 2000 . The General Assembly of the United Nations voted in November 2003 for a ceasefire during the Olympic Games from August 13 to 29, 2004 in Athens. These initiatives had become necessary because, before the 2002 Winter Games in Salt Lake City, the USA had rejected an Olympic ceasefire, which they did not want to see obstructed their “war on terror”.

Ὅμηρον ἔϕασκεν ἄξιον ἐκ τῶν ἀγώνων ἐκβάλλεσθαι καὶ ῥαπίζεσθαι καὶ Ἀρχίλοχον ὁμοίως.

Ὅμηρον ἔϕασκεν ἄξιον ἐκ τῶν ἀγώνων ἐκβάλλεσθαι καὶ ῥαπίζεσθαι καὶ Ἀρχίλοχον ὁμοίως.: Homēron ephasken axion ek tōn agōnōn ekballesthai kai rhapizesthai kai Archilochon homoiōs.; "He said Homer deserved to be chased out of the competitions and beaten up, and so did Archilochus."

With these words, the late antique philosophy historian Diogenes Laertios quotes the criticism of the philosopher Heraclitus of the two poets who were part of the standard repertoire of rhapsodes at competitions. Heraclitus' polemic starts with the Iliad verse " Waste any discord between gods and men " , which runs counter to his conception of life as a struggle, according to which struggle is an ongoing process, the disregard of which must appear to him to be folly.

Ὅμηρος τὴν Ἑλλάδα ἐπεπαιδεύκει.

Head of homer

Ὅμηρος τὴν Ἑλλάδα ἐπεπαιδεύκει.: Hómēros ten Elláda epepaideukei.; "Homer raised Greece."

According to Plato , the poet Homer raised the Greek people. From Homer's works Iliad and Odyssey , the ancient Greeks learned to read and write and at the same time learned their myths and ethics.

In ancient Greece, the two epics served the fragmented Greek tribes and Poleis to gain a common Greek self-image. The high esteem for Homer was taken over by the Romans. Virgil's epic Aeneid is also to be seen as an attempt to give the Romans a legend of origin , as the Greeks had in Homer's epics.

According to the classical view, European intellectual history begins with the Iliad and the Odyssey. However, the authorship is not undisputed. The so-called Homeric question about authorship is about whether Homer was actually the author of the two epics or whether different poets were grouped under the name "Homer" .

ὁμοούσιος - ὁμοιούσιος

Second Council of Nicaea

ὁμοούσιος - ὁμοιούσιος: homoousios - homoiousios; "Identical in nature - similar in nature"

The two terms come from the Arian controversy . The Alexandrian presbyter Arius taught that within the Trinity the Son of God , Jesus Christ , was not eternal like God the Father, but was created by him at the beginning of time. The 1st Council of Nicaea in 325 condemned the teaching of Arius and opposed it with the Nicene Creed, which in a central place describes the son as homoousios ("identical in nature") to the father.

However, the term remained controversial and in the period that followed up to the 1st Council of Constantinople , which confirmed the Nicene Creed in 381, eighteen different creeds were composed. The main directions were:

the radical Arians who are back in
- Exukontians (God the Son, created from "nonexistent"),
- Anomoians (God-Son, dissimilar in all and in nature),
- and heterosexuals (God-Son, another according to nature than God-Father) divided,
the Homoians , who held that the father and son were similar
and the Semi-Arians or Homoiusians , who held that the son and the father were similar in nature but different.

Because the two terms differ in the original only in one letter - the iota ( ι ) and thus the smallest letter of the Greek alphabet - "the dispute over the iota", so to speak, which is now used colloquially when it comes to a dispute Deals with little things.

Ὄμφακές εἰσιν.

The fox and the grapes :
Ὄμφακές εἰσιν. - "You are angry."

Ὄμφακές εἰσιν.: Omphakes eisin; "You are mad."

In Aesop's fable The Fox and the Grapes , the fox shows his contempt for the grapes he cannot reach:

"The fox gritted his teeth, wrinkled his nose and said haughtily: 'They are not ripe enough for me yet, I don't like sour grapes.' With his head held high he strutted back into the forest. "

In Latin it says:

“ Tandem defatigata inani laboratories, discedens dixit: at nunc etiam acerbae sunt, nec eas in via repertas maderem. "

The following Nietzsche quote is also related to this :

"A real fox calls not only the grapes sour, which he cannot reach, but also those which he has reached and anticipated others."

In modern Greek there is the proverb " Οσα δεν φτανει η αλεπου τα κανει κρεμασταρια. "( " What the fox does not achieve, he regards as a supply. " )

Ὅν οἱ θεοὶ φιλοῦσιν, ἀποθνῄσκει νέος.

Death of Sarpedon , the second strongest hero on the side of the Trojans

Ὅν οἱ θεοὶ φιλοῦσιν, ἀποθνῄσκει νέος.: Hon hoi theoi philousin, apothnēskei neos.; "One whom the gods love dies young."

Sentence from the play The double deceiver by the poet Menandros . The Latin sentence, which is often used as a consolation in bereavement, comes from the Roman comedy writer Plautus and is literally translated from the Greek original. Chrysalus says to Nicobulus in the Bacchids:

Quem di diligunt,
adulescens moritur.
(dum valet, sentit, sapit.)

Whoever the gods love
dies as a youth.
(As long as he is healthy, sensitive, and sane.)

A similar thought is also the subject of Schiller's poem Nänie :

Even the beautiful must die! That conquers men and gods,
It does not touch the brazen breast of the Stygian Zeus.

Today the thought is sometimes given as "Only the best die early" .

Ὄνους σύρματ 'ἂν ἑλέσθαι μᾶλλον ἢ χρυσόν.

Ὄνους σύρματ 'ἂν ἑλέσθαι μᾶλλον ἢ χρυσόν.: Onous syrmat 'to helesthai mallon ē chryson.; "Donkeys prefer food to gold."

Quote from the Nicomachean Ethics of Aristotle :

“It may be said that every living being has its own peculiar kind of pleasure sensation as well as its peculiar purpose; because the pleasure depends on the activity. Every observer faces this. A horse's sensation of pleasure is different from that of a dog or a person. Heraclitus says that a donkey values chaff more than gold; for what constitutes its food has a higher value for the donkey than the gold. "

Ὅπερ ἔδει δεῖξαι.

Euclid's argument

Ὅπερ ἔδει δεῖξαι.: Hoper edei deixai.; "Which was to be proved."

A phrase with which the mathematicians Euclid and Archimedes concluded their proofs and which is better known in its Latin form:

“ Quod erat demonstrandum . "(Abbreviation: q. E. D.)

In Euclid's Elementa , a systematic summary of the mathematical knowledge before his time, all arguments end with this statement “what was to be proven” .

Instead of q. e. d. the symbol ■ is also often used. This symbol is informally called the tombstone, box or halmos - after the American mathematician Paul Halmos , who first used it.

In addition, Euclid completed an algorithm with the phrase ὅπερ ἔδει ποιῆσαι (hoper edei poiēsai) , which is translated in Latin as quod erat faciendum ( "what was to be done" , abbreviation: qef). Euclid thus ended exemplary geometrical constructions.

Ὁποῖα ἡ δέσποινα, τοῖαι καὶ αἱ θεραπαινίδες.

Ὁποῖα ἡ δέσποινα, τοῖαι καὶ αἱ θεραπαινίδες.: Hopoia he despoina, toiai kai hai therapainides.; "Like the mistress, like the servants."

The humanist Erasmus von Rotterdam writes in his collection of proverbs Adagia about this proverb, the German equivalent of which is “Like the Lord, so's G'scherr ” :

“Today one usually says in a modification of a passage from the Athanasianum : Like father like son. The old saying in Book 5 of the Letters to Atticus is very similar. There it says: If the proverb is right: Like the master, like the servant. "

Erasmus also refers to a passage in Plato's Politeia where it says:

"Isn't it like this: like and like to join together?"

The Latin equivalent is: " Qualis Hera, tales pedisequae ."

For “Like father, like son” see Κακοῦ κόρακος κακὸν ᾠόν.

Ὅρα τέλος μακροῦ βίου.

Croesus at the stake

Ὅρα τέλος μακροῦ βίου.: Hora telos macrou biou.; "Look to the end of a long life!"

Statement attributed to one of the Seven Wise Men , either Chilon of Sparta or Solon .

This saying was quoted in the prologue of the Ludus Septem Sapientum ( The Game of the Seven Wise Men ) by the Roman poet Ausonius by a Ludius (a funny person ) who enumerated the well-known sayings of the Seven Wise Men:

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.

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.

Translation: Bruno Snell

King Croesus once invited Solon to his house and, when he had shown him his riches, asked him which people he thought was the happiest. Croesus was convinced that he himself was the happiest person. But Solon replied:

“But I cannot say whether you are the happiest until you are dead. Because nobody should be called happy before death. "

A few years later, however, the defeated Croesus found out at the stake that no one could be called happy before his death.

ὄργανον διδασκαλικόν

ὄργανον διδασκαλικόν: organon didaskalikon; "Teaching Tool"

According to Plato , language is a tool for teaching. This definition is based on his view that humans are zoon politikon ( ζῷον πολιτικόν ) who live in a community and express their essence most directly through language.

The Organon is a collection of writings by the philosopher Aristotle , in which he describes the art of logic as a tool of science.

Ορίστε.

Ορίστε.: Oriste.; "Here you go!"

This is the modern Greek phrase for please , when you give something. When you ask for something, you say παρακαλώ (parakalo) . These words are also used to answer the phone.

Werner van Gent and Paul L. Walser write in their Greek book ( cinnamon in soup ) about the Greek passion for making phone calls:

“When a Greek picks up this communication tool to answer a call, his facial expression changes in a fraction of a second. He dominates the hitherto unidentified opposite with the imperative ' Oriste ' - 'Please!' with which he makes it clear in one word that he really has not waited for this call and that the caller would therefore do well to be as brief as possible. "

The authors point out that this phrase corresponds to the Turkish Buyrum and how it comes from the world of the bazaar , where these words are intended to attract buyers.

Ὅρος εἰμι τῆς ἀγορᾶς.

Agora in the 5th century BC Chr.
9 Agora Stone

Ὅρος εἰμι τῆς ἀγορᾶς.: Horos eimi tēs agoras.; "I am the boundary of the agora."

Around 500 BC The Agora of Athens was demarcated by boundary stones, so-called Horoi ( ὅροι ). By setting up the boundary stones, wild building on the agora should be prevented. Criminals and other people who were not allowed in the agora were forbidden to enter the agora.

According to the comedy writer Eubulus , all sorts of things could be bought in the agora:

"Figs, bailiffs, grapes, apples, testimony, roses, honey, lawsuits, myrtle, raffle machines, rings, water meters, laws and accusations."

Large public meetings were also held there. Elections were held there. Plays were also performed. Sports competitions and horse races were even held there. There were also many sanctuaries for the various gods. The actual market was thereby displaced in side streets. Around the square were workshops of metal foundries, sculptors and other craftsmen. The porticoed halls were particularly impressive.

Ὃς νῦν ὀρχηστῶν πάντων ...

Inscription on the Dipylon jug

ὃς νῦν ὀρχηστῶν πάντων ἀταλώτατα παίζει, τῷ τόδε κλ [.] μιν [...]: Hos nyn orcheston panton atalotata paizei, to tode kl [.] Min [...]; "Whoever dances and plays the most gracefully of all dancers may (receive this jug)."

Inscription on the so-called Dipylon jug , an archaeological find that was found in a burial site at the Dipylon Gate , the main gate of ancient Athens . The text is originally written in capital letters on the jug, to the left . For easier readability, it is reproduced here in the clockwise direction that we are used to:

ΗΟΣΝΥΝΟΡΧΕΣΤΟΝΠΑΝΤΟΝΑΤΑΛΟΤΑΤΑΠΑΙΖΕΙΤΟΤΟΔΕΚΛΜΙΝ

It is disputed whether the jug or the Nestor beaker was inscribed with the oldest Greek inscription. However, the Dipylon jug is considered to be the oldest inscription found in motherland Greece, which was obviously intended as a prize for victory.

ὃς τὰ κλείν 'αἰνίγματ' ᾔδει ...

Sigmund Freud bust, inscription on the foot

ὃς τὰ κλείν 'αἰνίγματ' ᾔδει καὶ κράτιστος ἦν ἀνήρ: hos ta klein 'ainigmat' edei kai kratistos en aner; "Who solved the famous riddles and was a very important man"

Inscription on the base of the bust of Sigmund Freud in the arcade courtyard of the University of Vienna - a quote from Sophocles , King Oedipus , 1525. This sentence on the monument alludes to psychoanalysis and the Oedipus complex .

Ὅσον ζῇς φαίνου.

Ὅσον ζῇς φαίνου.: Hoson zēs phainou.; "As long as you live, also appears."

Beginning of the inscription on the Seikilos stele , a tombstone in Tralles (Asia Minor), on which the preliminary form of a musical notation was found. The text dates between 200 BC. And 100 AD, making it one of the oldest completely preserved pieces of music.

On the grave inscription it means that they have a certain Seikilos ( ΣΕΙΚΙΛΟΣ set up), followed by a short grave inscription :

Original text:

Ὅσον ζῇς φαίνου
μηδὲν ὅλως σὺ
λυποῦ · πρὸς ὀλί [-]
γον ἐστὶ τὸ ζῆν.
τὸ τέλος ὁ χρό [-]
νος ἀπαιτεῖ.

Transcription:

Hoson zēs, phainou
mēden holōs sy
lypou; pros oligon
esti to zēn.
to telos ho chronos
apaitei.

Translation:

As long as you live, also appear.
Sorry about nothing
too much. There is a short period of
time to live.
The end brings
time by itself.

The inscription in detail

Reproduction of the song part with ancient notation

Transfer to modern notation

Vocal playback according to the notation ^{? / i} (inKoinepronunciation)

Ὅσσ 'ἐλομεν λιπομεσθ', ὅσσ 'οὐχ ἐλομεν φερόμεσθα.

Ὅσσ 'ἐλομεν λιπόμεσθ', ὅσσ 'οὐχ ἐλομεν φερόμεσθα.: Hoss' elomen lipomesth ', hoss' ouch elomen pheromestha.; "What we caught we left (there), what we didn't catch we carry with us."

Legend has it that Homer asked returning fishermen what they had caught and received this enigmatic answer from the fishermen, in which they claimed they had left what they caught while they had what they had not caught with them led. It did not occur to Homer that the fishermen did not speak of fish but of their lice :

What we caught stayed outside, but we
bring what we missed.

A wall painting in the House of Epigrams in Pompeii illustrates this anecdote, which has come down to us in a text about a competition between Homer and Hesiod . Legend has it that old Homer stopped on the island of Ios , his mother's homeland, while passing through to Athens, when he heard the riddle, could not solve it and died of anger on the island three days later.

The myth of the famous poet was already exploited by the island population in ancient times. His grave was "located" near the northern tip of the island in the area around Plakoto and shown to visitors. They were encouraged by the travel writer Pausanias .

Ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται καὶ ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται.

ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται καὶ ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται.: Hoti pās ho hypsōn heauton tapeinōthēsetai kai ho tapeinōn heauton hypsōthēsetai.; "For whoever exalts himself will be humbled, and whoever humiliates himself will be exalted." ( Matthew 23.12 EU ; Luke 14.11 EU ; Luke 18.14 EU )

One of the best-known gentlemen's words . The chiastic antithesis sums up an important aspect of Christian theology. A correspondence can be found in the saying “pride comes before the fall”, which is also of biblical origin ( Proverbs 16:18 EU ).

Οὐ γὰρ οἴδασι τί ποιοῦσι.

Coventry Cathedral : "Father forgive"

Οὐ γὰρ οἴδασι τί ποιοῦσι.: Ou gar oidasi ti poiousi.; "Because they don't know what they're doing."

A quote from the passion of Jesus in the Gospel according to Luke . The connection in the modern version of the Luther translation is :

“But others were also led, two evildoers, that they would be executed with him. And when they came to the place called The Skull, there they crucified him, and the evildoers with him, one on the right and one on the left. But Jesus said: 'Father, forgive them; because they don't know what they are doing! ' And they distributed his clothes and threw lots for them. "

On the altar of the British cathedral in Coventry is a wooden cross that the provost at the time had made from two burned roof beams after the German air raid. On the altar wall behind it is the following English inscription:

" Father forgive. "

"Father, forgive." ( ... them; for they do not know what they are doing. )

" ... because they don't know what they are doing " (English: "Rebel Without a Cause" ) is also the title of the German dubbed version of the second film with James Dean and the first in which the problems of the lost generation were discussed.

Οὐ γὰρ ὡς ἀγγεῖον ὁ νοῦς ἀποπληρώσεως ...

Οὐ γὰρ ὡς ἀγγεῖον ὁ νοῦς ἀποπληρώσεως ἀλλ 'ὑπεκκαύματος μόνον ὥσπερ ὕλη δεῖται.: Ou gar hōs angeion ho nous apoplerōseōs all 'hypekkaumatos monon hōsper hylē deitai.; "The spirit is not like a vessel that should be filled, but like wood that only wants to be ignited."

Quote from the moralia of the ancient historian Plutarch .

This quote can also be found, slightly changed, regularly in publications that deal with memory performance:

"The spirit is not a ship that can be loaded, but a fire that has to be kindled."

This translation indicates that the quote was taken from the English-speaking area, because in English it says:

"The mind is not a vessel to be filled, but a fire to be kindled."

The English word vessel can be translated both with ship and - here correctly, because ἀγγεῖον angeion does not allow anything else - with vessel .

In modern Greek it says:

« Το μυαλό δεν είναι δοχείο για γέμισμα, είναι φλόγα για άναμμα. »

To mialó den íne Dochío jia gémisma, íne flóga jia ánamma.

"The brain is not a container that you should fill, but a flame that you have to light."

Οὐ φροντὶς Ἱπποκλείδῃ.

Οὐ φροντὶς Ἱπποκλείδῃ.: Ou phrontis Hippokleidē.; "Hippokleides doesn't care."

Ancient Greek idiom, the origin of which Herodotus describes in the sixth book of his histories , in which he tells how the tyrant Kleisthenes of Sicyon invites a number of young men to court his only daughter Agariste in Sicyon. He looks at them for 1 year and wants to announce the chosen ones on the last day. But his favorite hippo dress dances exuberantly on the table and even turns upside down:

“Kleisthenes held on to himself during the first and second dance, although he no longer liked the idea that this shameless dancer was going to be his son-in-law. But when he saw him performing a pantomime with his legs, he could no longer contain himself and exclaimed: 'O son of Teisandro, you have danced your wedding!' Hippokleides replied: 'Hippokleides doesn't care. "

οὐδ 'ὄναρ

οὐδ 'ὄναρ: oud 'onar; "Not even in a dream"; Latin " ne per somnium quidem "

The humanist Erasmus von Rotterdam writes about this phrase, which is still in use today, in his collection of proverbs, Adagia :

“Not even in a dream. For the Greeks, this is a proverbial expression that means something like: under no circumstances, never. Because nobody is so completely deprived of all happiness that he would not dream of more pleasant things at least in his sleep now and then. "

Οὐκ αἰσχρὸν οὐδὲν τῶν ἀναγκαίων βροτοῖς.

Jean Leon Gerome: Diogenes in the bin, surrounded by dogs

Οὐκ αἰσχρὸν οὐδὲν τῶν ἀναγκαίων βροτοῖς.: Ouk aischron ouden tōn anangkaiōn brotois.; "None of that which is vital is disgraceful to mortals."

With these words the historian of philosophy Diogenes Laertios describes the notorious shameless behavior of the cynic Diogenes von Sinope in public, who, according to this cautious phrase, “used to do everything in public, both the works of the goddess of grain Demeter and those of the goddess of love Aphrodite” . What is meant by this paraphrase is that the philosopher both publicly defecated and masturbated in the bin . The grain goddess Demeter stands for the former, the love goddess Aphrodite for the latter .

The Latin saying, whose author is not known, is derived from this Greek sentence:

“ Naturalia non sunt turpia. "

"The natural is not shameful."

That is to say, natural needs and their satisfaction are nothing to be ashamed of.

Οὐκ ἐν τῷ πολλῷ τὸ εὖ, ἀλλ 'ἐν τῷ εὖ τὸ πολύ.

Οὐκ ἐν τῷ πολλῷ τὸ εὖ, ἀλλ 'ἐν τῷ εὖ τὸ πολύ.: Ouk en tō pollō to eu, all 'en tō eu to poly.; "The good is not in the many, but the many in the good."

This Aristotle quote is still used today in Greece as a proverb and, more freely translated, means something like: "Small, but nice."

Οὔτε λέγει οὔτε κρύπτει, ἀλλὰ σημαίνει.

Οὔτε λέγει οὔτε κρύπτει, ἀλλὰ σημαίνει.: Oute legei oute kryptei, alla sēmainei.; "He does not explain, does not hide, but suggests."

Statement of the philosopher Heraclitus to the oracle of Delphi . The full sentence reads:

" Ὁ ἄναξ, οὗ τὸ μαντεῖόν ἐστι τὸ ἐν Δελφοῖς, οὔτε λέγει οὔτε χρύπτει ἀλλὰ σημαίνει. "

"The prince who owns the oracle of Delphi does not explain, does not hide, but suggests."

The oracle sayings were highly ambiguous so that their meaning was not immediately understood.

One of the best known of these ambiguous oracles was addressed to King Croesus :

“If you cross the Halys, you will destroy a great empire.” → Εἰ στρατεύσεις ἐπὶ τοὺς Πέρσας, μεγάλην ἀρχὴν καταλύσεις.

οὔτε πρὸς χάριν πρὸς ἔχθραν

οὔτε πρὸς χάριν πρὸς ἔχθραν: oute pros charin pros Echthran; "Neither to please someone nor out of enmity to someone"

This phrase goes back to Demosthenes' speech against the Athenian politician Aristocrates and was the model for the famous formula of Tacitus , with which he announces an unbiased presentation of the epoch after Augustus at the end of the Proömium of his annals :

" Sine ira et studio "

"Without bitterness and enthusiasm"

Aristocrates had introduced a law with the following wording:

"If someone kills the Charidemos, he should be able to be picked up everywhere in the state."

The protected Charidemos was a shrewd mercenary leader who had usurped power in Thrace . The speech against Aristocrates was intended to show that the proposal was illegal and detrimental to the state. In addition, Charidemos would be unworthy of such an honor. At the end of the speech, however, there is a failure against enriching politicians, which does not match the objective style of the speech.

Οὖτις ἐμοί γ 'ὄνομα.

Odysseus pours wine to Polyphemus .

Οὖτις ἐμοί γ 'ὄνομα.: Outis emoi g 'onoma.; "My name is nobody."

The cunning Odysseus introduced himself to the Cyclops Polyphemus by this name:

“'Pour me another one,' said the Cyclops to him, 'and tell me your name so that I can serve you too.' So Odysseus diligently poured him more and said to him, 'Nobody is my name, because nobody calls me all, my mother, my father and all my companions.' As a thank you, the Kyklop promised to be the last to eat it. "

When Odysseus blinded him in his sleep and Polyphemus called the other Cyclops to help, they did not care about him, as Polyphemus was obviously talking nonsense:

“The pathetic cry of Polyphemus echoed across the island. The other Cyclops immediately rushed over and asked what had happened to him. Then Polyphemus exclaimed, 'Nobody chokes me with deceit!' They just laughed and went away. "

Οὔτοι συνέχθειν, ἀλλὰ συμφιλεῖν ἔφυν.

Antigone before the dead Polynices

Οὔτοι συνέχθειν, ἀλλὰ συμφιλεῖν ἔφυν.: Outoi synechthein, alla symphilein ephyn.; "Not to hate, I am there to be loved."

Quote from Sophocles , Antigone 523.

With these words Antigone in Sophocles' drama of the same name explains why she disregarded the order of her uncle, King Creon, that her dead brother Polynices should not be buried as a traitor.

King Creon believes that an enemy never becomes a friend, even in death. Antigone denies this implacable attitude, understands her love for her dead brothers as her most important duty and puts her own conscience above the law.

This verse is often misunderstood in the Christian sense:

“Its traditional interpretation is unantique and rather Christian ('original word of humanism'). The heroine's feminine heart is not recognizable here, because Antigone is tough, rugged, passionate about love and hate. The verse is to be understood much more as a commitment to the inseparable blood community of the family: 'My destiny is not to share in the hatred of my family members, but in love.' "

“Not to hate, I am there to be loved” is also the motto of Wilhelm Raabe's novel The Hunger Pastor .

οὐτοπία

Title page of the novel Utopia

οὐτοπία: outopia; "Non-locality"

A utopia (from οὐ- ou- , “ not- ” , and τόπος tópos , “place” ) is a dream that is characterized by the fact that it is conceivable, but in many cases not feasible.

The term comes from the title Utopia of the 1516 novel by the English statesman Thomas More , which describes an ideal society with the help of which he holds up a mirror to his contemporaries.

Other similar word formations are:

Dystopia ( δυστοπία dystopia ) is a negative utopia like in George Orwell's novel 1984 .
Eutopia ( εὐτοπία eutopia ) - in English homophonic with utopia - is a positive utopia.
Heterotopia ( ἑτεροτοπία heterotopia ) is a possible idea or, in medicine, the relocation of an organ.
Ectopia ( ἐκτοπία ectopia , "Except location") refers to various states in medicine.
Atopy ( ἀτοπία atopia , "rootlessness", "not assigned") very rarely refers to the "ineffability" of about experiencer.

ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ

ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ: ophthalmon anti ophthalmou; " Eye for eye "

Eye for eye ( Hebrew עין תּחת עין ajin tachat ajin ) is part of a legal sentence from the covenant book in the Torah for the people of Israel .

"... so you should give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn mark for burn mark, wound for wound, welt for welt."

Translated as "an eye for an eye", often together with "a tooth for a tooth", the partial quotation is usually interpreted as an instruction to the victim or his representative to "pay back" the perpetrator for the same with the same or to atone for his offense ("like you me so I tell you ”).

The Indian human rights activist Mohandas Karamchand Gandhi commented critically:

"An eye for an eye makes the world go blind."

However, this interpretation is unsubstantiated in the biblical context:

"The modern usage that has become proverbial in no way does justice to the biblical findings, but rather represents a distortion, even malicious distortion of its true meaning."

Codex Hammurapi

In 1901, French archaeologists discovered the Codex Hammurapi near Susa , which already contains the Talion formula:

Section 196 “If a free man destroys the eye of a free man, one destroys his eye.”
Section 197 “If he breaks a bone of a free man, one breaks one of his bones.”
Section 198 “If he destroys an eye of a slave or If he breaks the bone of a slave , he pays a mine of silver. ”
Section 199 “ If he destroys the eye of a free man's slave or destroys a bone of a free man's slave, he pays half his purchase price. ”

The talio only applies to free men. Those who injure slaves can keep themselves harmless with compensation; but whoever violates a free full citizen will be punished with the same violation.

The Sermon on the Mount also refers to the Talion formula in the so-called antitheses of Jesus of Nazareth - originally scattered, situation-related oral interpretations of the Ten Commandments and other important Torah commandments :

“You have heard that it was said, an eye for an eye and a tooth for a tooth.
But I tell you: Don't resist anyone who does you harm,
but if someone hits you on the right cheek, then hold the other out to him too. "

The Hebrew tachat is translated here according to the Septuagint with the Greek anti , which has a similar range of meanings. However, here Jesus is not addressing the perpetrator about his obligation to pay damages, but the victims of violence.

Ὄψει δέ με περὶ Φιλίππους.

Brutus and Caesar's ghost

Ὁ σὸς ὦ Βροῦτε δαίμων κακός ὄψει δέ με περὶ Φιλίππους.: Ho sos ō Broute daimōn kakos; opsei de me peri Philippous.; “I am your evil spirit, Brutus. You will see me again at Philippi. "; Latin: “ Tuus sum, inquit, Brute, malus genius; in Philippis me videbis. "

According to the story of the Greek writer Plutarch (Life of Caesar, 69, 11), Caesar appears as a ghost to his murderer Brutus and prophesies his defeat at Philippi.

Usually only the second part is reproduced:

Ὄψει δέ με περὶ Φιλίππους.

Opsei de me peri Philippous.

" (Cras) Philippis (iterum) me videbis. "

"At Philippi you will see me (soon) again."

The phrase "I'll see you again at Philippi's!" Is quoted in Shakespeare's drama " Julius Caesar ". There Caesar's spirit answers Brutus' question as to why he came:

"To tell thee thou shalt see me at Philippi."

"To tell you that you should see me at Philippi."

At the Macedonian town of Philippi , Caesar's murder is avenged in the Battle of Philippi .

Individual evidence

↑ Joh 8,7 EU

↑ Jn 8 : 3-7 EU

^ Jn 8:11 EU

↑ Revelation of John , 13:18

↑ Elberfeld Bible , 1906

↑ http://www.bibel-online.net/buch/43.johannes/19.html#19,1

↑ ^a ^b ^c ^d Erasmus of Rotterdam : Selected writings . Volume 7. Scientific Book Society. 1972

^ 1. Letter of John : 4.16 EU

^ Deus Caritas Est - Litterae Encyclicae, Benedictus PP. XVI

↑ http://www.bibel-online.net/buch/62.1-johannes/4.html

↑ http://fr.wikisource.org/wiki/Aphorismes_(Hippocrate)/Section_1

↑ Seneca : De brevitate vitae - On the brevity of life , 1.1

↑ Quoted from: melgym.de ( Memento from July 17, 2007 in the Internet Archive )

↑ Education - of freedom? ( Memento from July 24, 2012 in the web archive archive.today )

↑ Matthew 19.6 EU (compare Mark 10.9 EU )

Jump up ↑ Gospel according to John 10:11

↑ http://www.bibel-online.net/buch/43.johannes/10.html#10,11

^ Menander : Monosticha , 404

↑ Cicero : Paradoxa Stoicorum ( Paradoxa of the Stoics ) I, I, 8

↑ Antigone (1st act, 3rd scene)

↑ Protagoras , 343a

↑ Bruno Snell : The Seven Wise Men

↑ Gospel according to Luke , 19:40

^ Jacobus de Voragine : Legenda aurea , Chapter 181 De saneto Pelagio papa

↑ Adamantios Korais : Ελληνική Βιβλιοθήκη , Paris 1833, p. 49

^ Udo Marquardt: Walks with Socrates . Munich: CH Beck, 2000. ISBN 3-406-42163-6

↑ Plutarch: Moralia , On Raising Children, Chapter 9

^ Hippocrates, Aphorisms 7, 87

↑ Stephan Speicher, August 7, 2004: The competition and the Greeks. Always be the first and strive ahead of the others ( Memento from July 21, 2015 in the Internet Archive )

↑ Diogenes Laertios , IX 1

↑ DK 22 B 42

↑ DK 22 A 22: Ἡράκλειτος ἐπιτιμᾷ τῷ ποιήσαντι ›ὡς ἔρις ἔκ τε θεῶν καὶ ἀνθρώπων ἀπόλοιτο‹. (German: "Heraclitus resented it [Homer] that he wrote: 'But every discord between gods and men vanishes'.")

^ Plato: Politeia , 10, 606e

↑ http://www.pinselpark.org/literatur/a/aesop/fabeln/futraub.html

↑ Nietzsche, Friedrich, Menschliches, Allzumenschliches, Volume 2, Section 2: The Wanderer and His Shadow, 244. Fox of the Foxes ( Zeno.org )

↑ Plautus: Bacchides 816f.

↑ Friedrich Schiller : Complete Works. Volume 3: Poems, Stories, Translations . Zurich / Düsseldorf: Artemis and Winkler 1996.

↑ Aristotle, Nicomachean Ethics, Book 10, Chapter 5

↑ Aristotle, Nicomachean Ethics, Part IV. Motives, goals and stages of moral life, 1. The moral value of feelings, b) The importance of feelings of pleasure for active life ( Zeno.org )

^ Plato: Politeia, 4

↑ On the tradition with "pedissequae" compare in the Georges concise dictionary sv pedisequus the remark about 'pedissequus'! Online at http://www.zeno.org/nid/20002548380

↑ Histories of Herodotus

↑ Werner van Gent, Paul L. Walser: Cinnamon in the soup. Surprising Greece . Zurich: Rotpunktverlag, 2004. ISBN 3-85869-283-2 . P. 36f.

↑ http://www.gottwein.de/Hell2000/ath-ag1.php

↑ http://www.bibel-online.net/buch/42.lukas/23.html

↑ Plutarch : Moralia , Chapter 18 On Listening

↑ Examples:

Jörg Auf dem Hövel : memory proteins and drugs for better learning. In: Telepolis . May 1, 2007 .; accessed on December 31, 2018
Werner Stangl : Brain Research & Freedom. Accessed December 31, 2018( The quoted source from January 17, 2009 must serve as the terminus post quem for the origin.
Franz Mechsner : How knowledge gets into the head. In: GEO . 20th June 2016 .; accessed on December 31, 2018

↑ http://www.flickr.com/photos/kornrawiee/2218963851/

↑ compare for example Pape : Concise dictionary of the Greek language, keyword Stichwortγγεῖον ; online at Zeno.org

↑ Histories of Herodotus . VI. 126ff. (German complete edition, translated by A. Horneffer, Stuttgart: Alfred Kröner Verlag, 1971. ISBN 3-520-22404-6 )

^ Plutarch : De Pyth. Or.

↑ Tacitus, Annals 6

↑ ^a ^b http://www.mythentor.de/griechen/odyssee2.htm

↑ Hans Bengl: Sophocles Antigone - preparation book . Quoted from Judith Ehrensperger, David Suter: Heureka. Ancient Greek for lovers. P. 99

↑ Exodus , 21.23-25

↑ ^a ^b Quoted from http://www.uni-heidelberg.de/presse/ruca/ruca03-3/auge.html

↑ http://www.uni-heidelberg.de/presse/ruca/ruca03-3/auge.html

^ Gospel according to Matthew , 5.38

[1] Joh 8,7 EU