Iphigenia in Tauris (German: Iphigenie auf Tauris) is a reworking by Johann Wolfgang von Goethe of the ancient Greek tragedy Ἰφιγένεια ἐν Ταύροις (Iphigeneia en Taurois) by Euripides.

Bacchus was the Roman god of agriculture, wine and fertility, equivalent to the Greek god Dionysus.

Al-Jallad began pulling up every inscription that mentioned migrating in search of rain, and soon he had a long list of terms that had resisted translation. Comparing them with the Greek, Aramaic, and Babylonian zodiacs, he started making connections. Dhakar matched up nicely with dikra, the Aramaic word for Aries, and Amet was derived from an Arabic verb meaning “to measure or compute quantity”—a good bet for the scales of Libra. Hunting for Capricorn, the goat-fish constellation, Al-Jallad found the word ya’mur in Edward Lane’s “Arabic-English Lexicon,” whose translation read, “A certain beast of the sea, or . . . a kind of mountain-goat.” He stayed up all night, sifting the database and checking words against dictionaries of ancient Semitic languages. By morning, he had deciphered a complete, previously unknown Arabian zodiac. “We’d thought that they were place names, and, in a way, they were,” he told me. “They were places in the sky.”

hen everything seemed just right to him, as though he were lifted into the Elysian fields, on the borders of the earth, where man enjoys the easiest life,

Greek plays are not just about entertainment; they are invitations to the audience to discuss political events.

epiphany

His most well-known work was the Thesaurus graecae linguae, which was printed in five volumes. The basis of Greek lexicology, no thesaurus would rival that of Estienne's for three hundred years.

The Thesaurus Linguae Graecae (TLG) is a research center at the University of California, Irvine. The TLG was founded in 1972 by Marianne McDonald (a graduate student at the time and now a professor of theater and classics at the University of California, San Diego) with the goal to create a comprehensive digital collection of all surviving texts written in Greek from antiquity to the present era.

More importantly, the unvarnished condition of Aristotle’s surviving treatises does not hamper our ability to come to grips with their philosophical content.

The play is set in Troezen, a coastal town in the north-eastern Peloponnese. Theseus, the king of Athens, is serving a year's voluntary exile after having murdered a local king and his sons. His illegitimate son is Hippolytus, whose birth is the result of Theseus's rape of the Amazon Hippolyta. Hippolytus has been trained since childhood by the king of Troezen, Pittheus. At the opening of the play Aphrodite, Goddess of love, explains that Hippolytus has sworn chastity and refuses to revere her. Instead, he honours the Goddess of the hunt, Artemis. This has led her to initiate a plan of vengeance on Hippolytus. When Hippolytus went to Athens two years previously Aphrodite inspired Phaedra, Hippolytus' stepmother, to fall in love with him. Hippolytus appears with his followers and shows reverence to a statue of Artemis, a chaste goddess. A servant warns him about slighting Aphrodite, but Hippolytus refuses to listen. The chorus, consisting of young married women of Troezen, enters and describes how Theseus's wife, Phaedra has not eaten or slept in three days. Phaedra, sickly, appears with her nurse. After an agonizing discussion, Phaedra finally confesses why she is ill: she loves Hippolytus. The nurse and the chorus are shocked. Phaedra explains that she must starve herself and die with her honour intact and to save Theseus from shame. However, the nurse quickly retracts her initial response and tells Phaedra that she has a magical charm to cure her. However, in an aside she reveals different plans. The nurse, after making Hippolytus swear not to tell anyone, informs Hippolytus of Phaedra's desire and suggests that Hippolytus consider yielding to her. He reacts with a furious tirade and threatens to tell his father, Theseus, everything as soon as he arrives. Phaedra realizes disaster has fallen. After making the chorus swear secrecy, she goes inside and hangs herself. Theseus returns and discovers his wife's dead body. Because the chorus is sworn to secrecy, they cannot tell Theseus why she killed herself. Theseus discovers a letter on Phaedra's body, which falsely asserts that she was raped by Hippolytus. Enraged, Theseus curses his son either to death or at least exile. To execute the curse, Theseus calls upon his father, the god Poseidon, who has promised to grant his son three wishes. Hippolytus enters and protests his innocence but cannot tell the truth because of the binding oath that he swore. Taking Phaedra's letter as proof, Hippolytus proudly defends his innocence, saying that he has never looked at any women with sexual desire. Theseus does not believe his son and still exiles him. As Hippolytus is departing he swears that if he lying then Zeus should strike him down on the spot. The chorus sings a lament for Hippolytus. A messenger enters and describes a gruesome scene to Theseus; as Hippolytus got in his chariot to leave the kingdom, a bull roared out of the sea, frightening his horses, which dashed his chariot among the rocks, dragging Hippolytus behind. Hippolytus seems to be dying. The messenger protests Hippolytus' innocence, but Theseus refuses to believe him. Theseus is glad that Hippolytus is suffering and about to die. But then the goddess, Artemis, appears and rages at Theseus for killing his own son; she brutally tells him the truth and that Aphrodite was behind all their suffering due to her feeling disrespected due to Hippolytus's pride in his chastity: there was no rape, Phaedra had lied, his son was innocent. Theseus is painfully devastated by this revelation. Hippolytus is carried in physically battered and barely clinging to life. In the last moments of the play, Hippolytus forgives his father, kind words are exchanged between father and son, and then Hippolytus dies. Theseus is then left living to dwell on the fact that he killed his beloved son.

Aristotle

The slips constitute a thorough lexicographical compila-tion of about 15,000 attestations of almost 150 types of Greek prepositions, con-junctions and particles in Coptic, from virtually all Coptic dialects and types oftexts, arranged on the basis of a detailed analysis of their semantic and syntacticproperties.

Since 2015 a digitalized card index of Greek functionwords in Coptic is available online (as part of the DDGCL)

Tami Gottschalk,

In summer 2010, Professor Peter Nagel of Bonn forwarded seven cardboard boxes full of lexicographical slips to the DDGLC office, which had been handed over to him in the early '90s by the late Professor Alexander Böhlig.

The original slips have been scanned and slotted into a database replicating the hierarchical structure of the original compilation. It is our pleasure to provide a new lexicographical tool to our colleagues in Coptology, Classical Studies, and Linguistics, and other interested parties.

these slips constitute a thorough lexicographical compilation of about 15.000 attestations (tokens) of almost 150 types of Greek prepositions, conjunctions and particles in Coptic, from virtually all Coptic dialects and types of texts, arranged on the basis of a detailed analysis of their semantic and syntactic properties. It is the work of Dr. Gertrud Bauer from Tuebingen.

Contents 1 Overview 2 Reasons for failure 2.1 Overconfidence and complacency 2.1.1 Natural tendency 2.1.2 The illusion of control 2.1.3 Anchoring 2.1.4 Competitor neglect 2.1.5 Organisational pressure 2.1.6 Machiavelli factor 2.2 Dogma, ritual and specialisation 2.2.1 Frames become blinders 2.2.2 Processes become routines 2.2.3 Resources become millstones 2.2.4 Relationships become shackles 2.2.5 Values becomes dogmas 3 The paradox of information systems 3.1 The irrationality of rationality 3.2 How computers can be destructive 3.3 Recommendations for practice 4 Case studies 4.1 Fresh & Easy 4.2 Firestone Tire and Rubber Company 4.3 Laura Ashley 4.4 Xerox 5 See also 6 References

Socrates is turned into a systematic set of psycho-technologies that you internalise into your metacognition. So, what became crucial for Plato, as we saw, was argumentation. But for Antisthenes the actual confrontation with Socrates was more important. Both Plato and Antisthenes are interested in the transformation that Socrates is affording.Plato sees this happening through argumentation. Antesthenes sees it as happening through confrontation because... And you can see how they're both right, because in Socratic elenchus, Socrates comes up and he argues with you. But of course he's also confronting you. We talked about how he was sort of slamming the Axial revolution into your face! So, Antesthenes has a follower, Diogenes, and Diogenes epitomizes this: This confrontation. And by looking at the kinds of confrontation we can start to see what the followers of Antesthenes are doing. So Diogenes basically does something analogous to provocative performance art. He gets in your face in a way that tries to provoke you to realizations. Those kinds of insights that will challenge you. He tries to basically create aporia in you, that shocked experience that you had when confronting Socrates that challenges you to radically transform your life. But instead of using argumentation and discussion, as Socrates did and Plato picked up on, they were really trying to hone in on how to try to be as provocative as possible.

the word ‘school’ comes from the Greekschole and interestingly schole means leisure

Yet there were still many traps along the way. In what is now Iraq, the Sumerian civilization (one of the world’s first) withered and died as the irrigation systems it invented turned the fields into salty desert. Some two thousand years later, in the Mediterranean basin, chronic soil erosion steadily undermined the Classical World: first the Greeks, then the Romans at the height of their power. And a few centuries after Rome’s fall, the Classic Maya, one of only two high civilizations to thrive in tropical rainforest (the other being the Khmer), eventually wore out nature’s welcome at the heart of Central America.

Perseus, a site, based at Tufts, specializing in Greek and Latin

When, in the Odyssey, Homer wants to sum up what makes the Cyclopes barbarous, he writes that they “have no laws”.

The Epic Of Gilgamesh 16 4 THE SEARCH FOR EVERLASTING LIFE BITTERLY Gilgamesh wept for his friend Enkidu; he wandered over the wilderness as a hunter, he roamed over the plains; in his bitterness he cried, ‘How can I rest, how can I be at peace? Despair is in my heart. What my brother is now, that shall I be when I am dead. Because I am afraid of death I will go as best I can to find Utnapishtim whom they call the Faraway, for he has entered the assembly of the gods.' So Gilgamesh travelled over the wilderness, he wandered over the grasslands, a long journey, in search of Utnapishtim, whom the gods took after the deluge; and they set him to live in the land of Dilmun, in the garden of the sun; and to him alone of men they gave everlasting life. At night when he came to the mountain passes Gilgamesh prayed: ‘In these mountain passes long ago I saw lions, I was afraid and I lifted my eyes to the moon; I prayed and my prayers went up to the gods, so now, O moon god Sin, protect me.' When he had prayed he lay down to sleep, until he was woken from out of a dream. He saw the lions round him glorying in life; then he took his axe in his hand, he drew his sword from his belt, and he fell upon them like an arrow from the string, and struck and destroyed and scattered them. So at length Gilgamesh came to Mashu, the great mountains about which he had heard many things, which guard the rising and the setting sun. Its twin peaks are as high as the wall of heaven and its paps reach down to the underworld. At its gate the Scorpions stand guard, half man and half dragon; their glory is terrifying, their stare strikes death into men, their shimmering halo sweeps the mountains that guard the rising sun. When Gilgamesh saw them he shielded his eyes for the length of a moment only; then he took courage and approached. When they saw him so undismayed the Man-Scorpion called to his mate, ‘This one who comes to us now is flesh of the gods.' The mate of the Man-Scorpion answered, ‘Two thirds is god but one third is man.' Then he called to the man Gilgamesh, he called to the child of the gods: ‘ Why have you come so great a journey; for what have you travelled so far, crossing the dangerous waters; tell me the reason for your coming?' Gilgamesh answered, ‘For Enkidu; I loved him dearly, together we endured all kinds of hardships; on his account I have come, for the common lot of man has taken him. I have wept for him day and night, I would not give up his body for burial, I thought my friend would come back because of my weeping. Since he went, my life is nothing; that is why I have travelled here in search of Utnapishtim my father; for men say he has entered the assembly of the gods, and has found everlasting life: I have a desire to question him, concerning the living and the dead.' The Man-Scorpion opened his mouth and said, speaking to Gilgamesh, ‘No man born of woman has done what you have asked, no mortal man has gone into the mountain; the length of it is twelve leagues of darkness; in it there is no light, but the heart is oppressed with darkness. From the rising of the sun to the setting of the sun there is no light.' Gilgamesh said, ‘Although I should go in sorrow and in pain, with sighing and with weeping, still I must go. Open the gate ' of the mountain:' And the Man-Scorpion said, ‘Go, Gilgamesh, I permit you to pass through the mountain of Mashu and through the high ranges; may your feet carry you safely home. The gate of the mountain is open.' When Gilgamesh heard this he did as the Man-Scorpion had said, he followed the sun's road to his rising, through the mountain. When he had gone one league the darkness became thick around him, for there was no light, he could see nothing ahead and nothing behind him. After two leagues the darkness was thick and there was no light, he could see nothing ahead and nothing behind him. After three leagues the darkness was thick, and there was no w light, he could see nothing ahead and nothing behind him. After four leagues the darkness was thick and there was no light, he could see nothing ahead and nothing behind him. At the end of five leagues the darkness was thick and there was no light, he could see nothing ahead and nothing behind him. At the end of six leagues the darkness was thick and there was no light, he could see nothing ahead and nothing behind him. When he had gone seven leagues the darkness was thick and there was no light, he could see nothing ahead and nothing behind him.

The Goddess of Memory (Mnemosyne) was a Titan, daughter of Uranus (Heaven) and Gaea (Earth), and mother of all the nine Muses

In ancient Greek, noēma means “thinking” or the “object of thought.” And that is our intention: to delve deeply into the critical issues transforming the world today, at length and with historical context, in order to illuminate new pathways of thought in a way not possible through the immediacy of daily media.

But when he got his breath back and the spirit regathered into his heart, heat last unbound the veil of the goddess from him, 460 and let it go, to driftin the seaward course of the river, and the great wave carried it out on thecurrent, and presently Ino took it back into her hands.

Homer’s Greek is an amalgam of dialects from various regions and eras. It includes words and grammatical forms that were already puzzling Athenians in the fifth century B.C., when students had to read Homer in school.

GRADE K-4 GRADE 5-6 GRADE 7-8 GRADE 9-12 SPANISH TECH TEACHER Teacher Sign Up Sign In Teacher Sign Up Sign In GRADE K-4 GRADE 5-6 GRADE 7-8 GRADE 9-12 SPANISH TECH TEACHER TT GRADE K-4 GRADE 5-6 GRADE 7-8 GRADE 9-12 SPANISH TECH TEACHER Teacher sign up Sign In Why did ancient Greeks and Romans eat lying down? (Thinkstock) Why did ancient Greeks and Romans eat lying down? By: Ask Smithsonian, Smithsonianmag.com November 25, 2015 Published: November 25, 2015 Lexile: 1230L var addthis_config = { services_exclude: 'print,printfriendly', data_ga_property: 'UA-6457029-1', data_track_clickback: true }; var addthis_share = { url_transforms : { shorten: { twitter: 'bitly' } }, shorteners : { bitly : {} }, templates : { twitter : '{' + '{title}' + '}: {' + '{url}' + '} via @TweenTribune' } }; 530L 780L 1040L 1230L Assign to Google Classroom You asked us, "Why did ancient Greeks and Romans eat lying down?"   Reclining and dining in ancient Greece started at least as early as the 7th century BCE and was later picked up by the Romans.   To eat lying down, while others served you, was a sign of power and luxury enjoyed by the elite. People further down the social ladder copied the laid-back dining style, if they could afford to.   I mean, who wouldn't want to stretch out while chowing down, but not everyone was so lucky in ancient Greece. You see, women didn't generally get invited to banquets except for rare occasions like wedding feasts and even then they had to sit upright.   It was only in ancient Rome that customs changed, allowing upper-class women to lounge alongside men, and while it sounds sweet, all that lying down and eating can't have been good for the heartburn. Source URL: https://www.tweentribune.com/article/teen/why-did-ancient-greeks-and-romans-eat-lying-down/ Filed Under:   Video Culture Odd news Smithsonian Assigned 49 times CRITICAL THINKING QUESTION Why did people “further down the social ladder” copy people above them? Write your answers in the comments section below Please log in to post a comment COMMENTS (15) arellanoj-rob 11/30/2015 - 09:46 a.m. I think that people "further down the social ladder" copied people above them because they thought it'd earn them some sort of respect. It probably gave them sense of power back then. julianc-bag 11/30/2015 - 07:32 p.m. I don;t like eating at the dinner table I prefer the living room. ShawnaWeiser-Ste 12/02/2015 - 03:56 p.m. This seems quite unnecessary and dangerous. Its very common for people lying down to choke while they are eating, I mean come on. Good thing the women and the poor were not allowed to engage in such activities; they probably lived much longer than the rich men. laurenc-bag 12/03/2015 - 09:18 p.m. People "further down the social ladder" copied people above them, possibly to make themselves look a little wealthier than they were. It was a sign of luxury and was only enjoyed by the elite, so they wanted to experience that as well. laurenc-bag 12/03/2015 - 09:21 p.m. And, most likely, my weirdest custom at home is listening to music while watching a video on my phone while FaceTiming my friends, if that even counts as a strange custom... But, I also pray before I eat every meal with my family, which might seem strange to some people. laurenc-bag 12/03/2015 - 09:30 p.m. (It didn't allow me to take the test for some reason...) carsonb-2-bar 12/03/2015 - 10:28 p.m. In the early 7th century reclining and dining in Greece started and later on picked up by the Romans. According to the article it was a sign of power, especially when others served you. People in lower social classes copied it. The lower class people probably copied the upper-class people to be cool. Maybe it made them feel powerful. I thought the article was interesting. I never knew why many pictures back in the 7th century show people eating while lying down. I guess you could say they were the first couch potatoes! bellae1-lin 12/04/2015 - 02:57 p.m. People "further down the social ladder" copied people above them because they wanted to feel luxurious and wealthy. They would want to feel this way because they may not be treated like luxury, and they wanted to see with the eyes of a wealthy being. briannec-ste 12/07/2015 - 05:09 p.m. I personally don't like to eat laying down because I feel like I am being choked. I don't understand how laying down and being fed was a sign of wealth. The laying down not at all but the getting fed I understand. gisellem-pay 12/08/2015 - 11:11 a.m. I think that this concept is similar to our current society. Many people find or develop a custom, in which will catch on to others just to prove their power or how modern they believe they are. This also reminds me of China and foot binding. This tradition was passed down for women as a beauty concept. 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Lethe

diabetes

heterotrophs

Early Christians used the ichthys, a symbol of a fish, to represent Jesus,[94][95] because the Greek word for fish, ΙΧΘΥΣ Ichthys, could be used as an acronym for "Ίησοῦς Χριστός, Θεοῦ Υἱός, Σωτήρ" (Iesous Christos, Theou Huios, Soter), meaning "Jesus Christ, Son of God, Saviour".

Some examples of using \( \LaTeX \) in R Markdown documents

sweet Safie

epiphany

Socrates

Archilochus

where eldest Night And Chaos, Ancestors of Nature, hold [ 895 ] Eternal Anarchie, amidst the noise

Mee overtook his mother all dismaid, And in embraces forcible and foule Ingendring with me, of that rape begot These yelling Monsters

curse

styleanddelivery[as]theonlytruepartsoftheartofrhetoric

Why tether persuasiononlyto argument, judgment, andpraise, as opposed to other forms of inducement? Walker notes that the Orpheus imagecertainly conjures the notion of song as soothing

Quando fiam uti chelidon

‘Utopia’ is sometimes said to mean ‘no place,’ from the Greek ou-topos;

a principios de abril el Parlamento heleno lanzó este comité presidido por el politólogo belga Eric Toussaint, quien ya ha auditado otras deudas como la de Ecuador, que derivó en una reestructuración previa negociación con los acreedores. Profesor de la Universidad de Lieja y presidente del Comité para la Anulación de la Deuda en el Tercer Mundo, Toussaint, probablemente urgido por el Ejecutivo de Tsipras ante la agonía que le espera este 18 y 19 de junio en el Eurogrupo de Luxemburgo, presentó en Atenas un documento de 50 páginas del que el plato fuerte se conocerá el mismo día que se reúne el Eurogrupo. Lo que viene a continuación es un resumen de algunos de los puntos principales del texto, que atribuye a la troika (BCE, FMI, Comisión Europea) gravísimas imputaciones.

Lethe (Leith)

Croesus

They sailed in a long ship to Aea, a city of the Colchians, and to the river Phasis: and when they had done the business for which they came, they carried off the king's daughter Medea