When Nero means water in another language the idea of water fiddling as it bourns is not alien to a fire woman

 

Can onΣ as one can go on for as long as one can go on before lean

in in in G and learn in G a few th in G Σ ιν ΓΣΣΚ τηε λινγο λανγο

Σώκρατες ΤΗΕ ΠΑΤΗΕ ΟΦ ΣΕΧ

ΠΛΑΤΟΝΩΣ ΠΛΑΝΕΣ ΟΓΓΑΝΙΖΕΔ ΑΤ ΓΙΓΗΤ ΑΝΓΛΣΣ

Τοθ τον [ΟΦ ΗΙΜ]

 ΦΑΙΔΩΝ ΠΗΑΙΔ ΟΘΤ οφ θε πιψτθρε ΦΑΔΕ ΟΝ ΜΟβΙΕ

 ΜΟνε ΑΛΟΝΓ ιν Γ

As in Asleep in us

Asclepius (/æsˈkliːpiəs/; Greek: Ἀσκληπιός Asklēpiós [asklɛːpiós]; Latin: Aesculapius) is a hero and god of medicine in ancient Greek religion and mythology. He is the son of Apollo and Coronis, or Arsinoe, or of Apollo alone. Asclepius represents the healing aspect of the medical arts; his daughters, the "Asclepiades", are: Hygieia ("Health, Healthiness"), Iaso (from ἴασις "healing, recovering, recuperation", the goddess of recuperation from illness), Aceso (from ἄκεσις "healing", the goddess of the healing process), Aegle (the goddess of good health) and Panacea (the goddess of universal remedy). He has several sons as well. He was associated with the Roman/Etruscan god Vediovis and the Egyptian Imhotep.^[1]

Apollo named the rescued baby "Asclepius" and reared him for a while and taught him many things about medicine.^[15] However, like his half-brother, Aristaeus, Asclepius had his formal education under the centaur Chiron who instructed him in the art of medicine.^[16]

It is said that in return for some kindness rendered by Asclepius, a snake licked Asclepius's ears clean and taught him secret knowledge (to the Greeks snakes were sacred beings of wisdom, healing, and resurrection). Asclepius bore a rod wreathed with a snake, which became associated with healing. Another version states that when Asclepius (or in another myth Polyidus) was commanded to restore the life of Glaucus, he was confined in a secret prison. While pondering on what he should do, a snake crept near his staff. Lost in his thoughts, Asclepius unknowingly killed it by hitting it again and again with his staff. Later, another snake came there with an herb in its mouth, and placed it on the head of a dead snake, which soon came back to life. Seeing this, Asclepius used the same herb, which brought Glaucus back.^[17] A species of non-venomous pan-Mediterranean serpent, the Aesculapian snake (Zamenis longissimus) is named for the god.

He was originally called Hepius but received his popular name of Asclepius after he cured Ascles, ruler of Epidaurus who suffered an incurable ailment in his eyes.^[18] Asclepius became so proficient as a healer that he surpassed both Chiron and his father, Apollo. Asclepius was therefore able to evade death and to bring others back to life from the brink of death and beyond. This caused an excessive abundance of human beings, and Zeus resorted to killing him to maintain balance in the numbers of the human population.

if the wise est of men were to spend 

most on what lies beyond life would 

the coin be well spent when the many 

who are about to know the most : as

profess ED-ER : S  are the most in fear

as the ear in G the see in G the feel

in G  b e c  A me E the empty space B 

tw Ee n the F  a all in g As A4ths  

From  ΦΑΙΔΩΝ by The PAthe of Six

Section Six One

The same dream used often to come 

to me in my

 paSt life, 

appearing in different forms

 at different times, but always saying 

the same words, "Socrates, work at~

MUSE ICH

 and compo~e it." 

For· merly I used to think

 that the dream was encouragmg

 me and 

cheering me on in what was 

already the work of

 my life, just as 

the spectators cheer on different runners in a race. I supposed 

that the dream was encouraging 

me to create the music at which I 

was working already, 

for I thought that 

philosophy w~

 

At a 2:3 beat

mu ic, and 

my life was pent in philo 

ophy. But then, after the 

tnal, when the fea t of the god delayed 

my death, it occurred 

to me that the dream 

might po 

ibly be bidding me create music in 

the popular sense, 

and that in that ca e I ought 

to do so, and not 

ot

Well, I myself only ~ak of tliem 

from hear ay yet there is 

no reason why I should not tell you 

what I have heard. Indeed, 

as I am 

Zetting out on a journey 

to the other world, 

what could be 

more fitting for me 

than to talk about my 

journey and to con· 

sider what  we 

imagine to be its natu re? 

How could we better 

employ the interval 

between this and sunset? 

Oh indeed, said Cebe , laughing quietly, and speaking in his 

native dialect. 

Indeed, said ocrates, so stated it may seem strange, and yet 

perhaps a reason may be given for it. The reason which the 

secret eac 1 gives, that man is in a kind of prison, and that 

he may not set himself free, nor escape from it, seems to me rather 

profound and not ea y to fathom.

Yes, said Cebes, that does seem natural. But you were saying 

just now :

that the philosopher 

will desire 

to die...:.. Is not that 

a paradox, 

So if what we 

have just been saying, 

that God is

our guardian and that wa are hi property, be rue? It is not 

reasonable to say that the wise man will be content to depart from 

this service, in which the gods, who are the best of all rulers, rule 

him. He will hardly think that when he becomes free he will take 

better care of himself than the gods take of him. A fool perhaps 

might think so, and say that he would do well to run away from 

his master; he might not con ider that he ought not to run away 

from a good master, but that he ought to remain with him as long 

as pos ible, and so in his thoughtle sne s he might run away. But 

the wise man will urely desire to remain always with one who is 

better than himself. But if this be true, ocrates, the rever e of 

what you said just now seem to follow. The wise man should 

grieve to die, anJ the fool should rejoice. 

I thought Socrate was plea ed with Cebes' insi tence. He 63 

looked at us, and said, Cebes is always examining arguments. A " 

He will not be convinced at once by anything that one says. 

Yes, ocrates, said immias, but I do think that now there 

is something in what Cebes say . Why should really wise men 

want to run away from rna ter who are better than themselves, 

and lightly quit their ervice? And I think Cebes is aiming his 

argument at you, because yo u are o ready to leave us, and the 

gods, who are good ruler , a you yourself admit. 

You are right, he said. I suppo e yo u mean that I must 

defend myself against your charge, as if I were in a court of 

justice. 

That is just our meaning, said Simmias. 

Well then, he replied, let me try to make _a J!!Ore successful 

fense to you than I did to the judge at my trial. I should be 

wrong, Cebes and immias, he went on, not to grieve at death, 

if I did not think that I wa going to live both with other gods/ 

who are good and wi e, and with men who have died and who are 

better than the men of this world. But you must know that I 

hope that I am going to live among good men, though I am not 

quite sure of tha.t. But I am as sure as I can be in such matters 

that I am going to live with gods who are very good masters. And 

therefore I am not so much grieved at death;

o disobey

When ocrate aw him, he a ked, You under tand the e thing , 

my good man, what have I to do? 

You have only to drink thi , he replied, and to walk about 

until your leg feel heavy, and then lie down; and it will act of 

itself. With that he handed the cup to aerates, who took it quite 

cheerfully, Echecrates, without trembling, and without any change 

of color or of fea ture, and looked up at the man with that fixed 

glance of his, and asked, What ay you to making a libation from 

this draught? May I, or not? We only prepare so much as we 

think sufficient, ocrate , he an wered. I understand, aid ocrate . 

But I suppose that I may, and must, pray to the god that my 

journey hence may be pro perou . That is my prayer; may it be 

so. With these words he put the cup to his lips and drank the 

poison quite calmly and cheerfully. .

; and Apollodoru , who 

had never once cea ed weeping the whole time, bur t into a loud 

wail and made u one and all break down by hi obbing except 

Socrates him elf. What are yo u doing, my friend ? he exclaimed. 

I sent away the women chiefl y in order that they might not behave 

in this way ; for I have heard that a man should die in ilence. 

So calm your elve and bear up. When we heard that, we were 

ashamed, and we cea ed from weeping. But he walked about, 

until he said that his leg were g tting heavy, and then he lay down 

on his back, as he wa told. And the man who gave the poi on 

began to examine hi feet and leg from time to time. Then he 

pre ed his foot hard and a ked if there wa any feeling in it, 

and aerates said, o; and then hi leg , and o higher and higher, 118 

and howed us that he wa cold and tiff. And aerate felt him￾self and aid that when it came to his heart, he should be gone. 

Crito, he Said, 

I owe a cock to Asclepius; 

do not forget to pay 

it..,

 It Shall be done, 

replied Crito. 

Is there anything elSe 

that 

you wi h? 

He made no an wer to this question;

 but after a 

short interval there wa a movement, 

and the man uncovered him, 

and his eyes were fixed. 

Then 

Crito

 closed 

his mouth 

and 

his eyes. 

Such was 

the end, 

Echecrates, of our friend, a man, I think, 

who was the w is est

 and j us test

 and the be st 

man 

I have ever 

k now n. 

διαλέγεσθαι;