Eπιστροφή
Φόρψε φορκος Φοσ Για ΓΙΑΡΑΤΕ Gyrate
GYRO TURN
Νεγέθη νερεθσ ΝΕΘΤΓΟΝ
NEUTRON NEW TURN
Προτεθσ προτεθσ Προτον ΠΡΟΤΟΝ ΡΓΟΤΟΝ
PYRO TURN
Epistrophe (Greek: ἐπιστροφή, "RE TURN N INTO H") is the repetition of the same word or words at the end of successive phrases, clauses or sentences.[1] It is also known as epiphora and occasionally as antistrophe. It is a figure of speech and the counterpart of anaphora. It is an extremely emphatic device because of the emphasis placed on the last word in a phrase or sentence.
Platonic epistrophe
[edit]Greek epistrophe: "a word coined by Plato as a goal of philosophical education and the term adopted by early Christians for conversion".[2]
Examples
How big can a raindrop get?
Drops vary in size from the tiny cloud droplets (measuring less than 0.1 mm in diameter) to the large drops associated with heavy rainfall, and reaching up to 6 mm in diameter. Collision among drops and surface instabilities are generally thought to impose this 6-mm size limit, although drops as large as 8 mm in diameter have been reported in shallow warm showers in Hawaii.
The reflectivity of a drop when illuminated by radar is roughly proportional to the square of its volume. It is this property which radar meteorologists exploit to estimate the total volume of rain from the reflectivity observed. This estimation process is rather difficult because the radar-rain relation is not linear, and the range of drop sizes within a single storm can vary greatly.
- The leader of the Eleusinian Mysteries
- The god of the ritual cry "Iacche!"
- Depicted as a young man holding torches
- Sometimes considered the son of Zeus and Demeter
- Sometimes considered Demeter's consort
- Sometimes equated with the Eleusinian demi-gods Dysaules and Eubouleus
- The queen of the underworld and goddess of spring [4, 6]
- The daughter of Demeter [1]
- In myth, abducted by Hades, who tricked her into eating pomegranate seeds [7]
- Forced to return to the underworld for part of each year [7]
- Her return to the surface in the spring symbolizes the rebirth of plant life [7]
that all things flow and nothing stands;
with them the pushing principle ωθοΰν
is the cause and ruling power of all things,
and is therefore rightly called ωσιά.
Enough of this, which is all that we who know nothing can affirm.
Next in order after Hestia we ought to consider Rhea and Cronos,
although the name of Cronos has been already discussed.
But I dare say that I am talking great nonsense.
HERMOGENES: Why, Socrates?
SOCRATES: My good friend, I have discovered a hive of wisdom.
HERMOGENES: Of what nature?
SOCRATES: Well, rather ridiculous, and yet plausible.
“Oceanσ, the origin of Gods, and mother Tethys῾
And again, Orpheus says, that
“The fair river of Ocean was the first to marry,
and he espoused his sister Tethys,
who was his mother’s daughter.”
You see that this is a remarkable coincidence,
and all in the direction of Heracleitus.
HERMOGENES: I think that there is something in what you say, Socrates;
but I do not understand the meaning of
the name
Tethys.
SOCRATES: Well, that is almost self-explained,
being only the name of a spring, a little disguised;
for that which is strained and filtered (διαττοώμενον, ήθούμενον)
may be likened to a spring,
and the name Tethys is made up of these two words.
HERMOGENES: The idea is ingenious, Socrates.
SOCRATES: To be sure. But what comes next?—of Zeus we have spoken.
HERMOGENES: Yes.
SOCRATES: Then let us next take his two brothers, Poseidon and Pluto,
whether the latter is called by that or by his other name.
HERMOGENES: By all means.
SOCRATES: Poseidon is ποσίδεσμος,
the chain of the feet;
the original inventor of the name had
been stopped
by the
watery
element
in his walks,
and not allowed to go on,
and therefore he called the ruler of this element Poseidon;
the epsilon was probably inserted as an ornament.
Yet, perhaps, not so; but the name may have been
originally written with a double lambda and not with a sigma,
meaning that the God knew many things (πολλά είδώς).
And perhaps also he being the shaker of the earth,
has been named from shaking (σείειν),
and then pi and delta have been added.
Pluto gives wealth (πλύτος),
and his name means the giver of wealth,
which comes out of the earth beneath.
People in general appear to imagine that the term Hades
is connected with the invisible (άείδές)
and so they are led by their fears
to call the God Pluto instead.
HERMOGENES: And what is the true derivation?
SOCRATES: In spite of the mistakes
which are made about the power of this deity,
and the foolish fears
which people have of him,
such as the fear
of always being with him after death,
and of the soul denuded of the body
going to him (compare Rep.),
my belief is that all is quite consistent,
and that the office and
name of the God really correspond.
HERMOGENES: Why, how is that?
SOCRATES: I will tell you my own opinion;
but first, I should like to ask you which chain
does any animal feel to be the stronger?
and which confines him
more to the same spot,
—desire or necessity?
HERMOGENES: Desire, Socrates, is stronger far.
SOCRATES: And do you not think that many a one
would escape from Hades, if he did not bind
those who depart to him by the strongest of chains?
HERMOGENES: Assuredly they would.
SOCRATES: And if by the greatest of chains,
then by some desire, as I should certainly infer,
and not by necessity?
HERMOGENES: That is clear.
SOCRATES: And there are many desires?
HERMOGENES: Yes.
SOCRATES: And therefore by the greatest desire,
if the chain is to be the greatest?
HERMOGENES: Yes.
SOCRATES: And is any desire stronger than
the thought that you will be made better
by associating with another?
HERMOGENES: Certainly not.
SOCRATES: And is not that the reason, Hermogenes, why no one,
who has been to him, is willing to come back to us?
Even the Sirens, like all the rest of the world,
have been laid under his spells. Such a charm, as I imagine,
is the God able to infuse into his words.
And, according to this view, he is the perfect
and accomplished Sophist, and the great benefactor
of the inhabitants of the other world;
and even to us who are upon earth
he sends from below exceeding blessings.
For he has much more than he wants down there;
wherefore he is called Pluto (or the rich).
Note also, that he will have nothing to do with men
while they are in the body, but only when the soul
is liberated from the desires and evils of the body.
Now there is a great deal of philosophy and reflection in that;
for in their liberated state he can bind them with the desire of virtue,
but while they are flustered and maddened by the body,
not even father Cronos himself would suffice
to keep them with him in his own far-famed chains.
HERMOGENES: There is a deal of truth in what you say.
SOCRATES: Yes, Hermogenes, and the legislator
called him Hades,
not from the unseen (άειδές)—
far otherwise,
but from his knowledge (είδεναι)
of all noble things.
HERMOGENES: Very good; and what do we say of Demeter,
and Here, and Apollo, and Athene, and Hephaestus,
and Ares, and the other deities?
SOCRATES: Demeter is ή διδουσα μητηρ
who gives food like a mother;
Herέ is the lovely one έρατή
—for Zeus,
according to tradition, loved and married her;
possibly also the name may have been given
when the legislator was thinking of the heavens, and may
be only a disguise of the air άήρ,
putting the end in the place of the beginning.
You will recognize the truth of this if you repeat
the letters of Here several times over.
People dread the name of Pherephatta
as they dread the name of Apollo,
—and with as little reason;
the fear, if I am not mistaken, only arises from their ignorance
of the nature of names.
But they go changing the name into Phersephone,
and they are terrified at this;
whereas the new name means only that the Goddess is wise σοφή;
for seeing that all things in the world are in motion φερουμένων,
that principle which embraces and touches and is able to follow them,
is wisdom.
And therefore the Goddess may be truly called Pherepaphe Φερεπάφα,
or some name like it,
because she touches
that which is in motion (tou pheromenon ephaptomene),
herein showing her wisdom.
And Hades, who is wise, consorts with her,
because she is wise.
They alter her name into Pherephatta now-a-days,
because the present generation care for euphony more than truth.
There is the other name,
Apollo, which, as I was saying,
is generally supposed to have some terrible signification.
Have you remarked this fact?
HERMOGENES: To be sure I have, and what you say is true.
SOCRATES: But the name, in my opinion,
is really most expressive of the power of the God.
HERMOGENES: How so?
SOCRATES: I will endeavour to explain,
for I do not believe that any single name
could have been better adapted to express the attributes of the God,
embracing and in a manner signifying all four of them,
—music, and prophecy, and medicine, and archery.
HERMOGENES: That must be a strange name, and I should like to hear the explanation.
SOCRATES: Say rather an harmonious name,
as beseems the God of Harmony.
In the first place, the purgations and purifications
which doctors and diviners use, and their fumigations with drugs
magical or medicinal,
as well as their washings and lustral sprinklings,
have all one and the same object,
which is to make a man pure both in body and soul.
HERMOGENES: Very true.
SOCRATES: And is not Apollo the purifier, and the washer,
and the absolver from all impurities?
HERMOGENES: Very true.
SOCRATES: Then in reference to his ablutions and absolutions,
as being the physician who orders them,
he may be rightly called Aπολούωμ (purifier);
or in respect of his powers of divination, and his truth and sincerity,
which is the same as truth, he may be most fitly called Απλώς,
from απλός (sincere), as in the Thessalian dialect,
for all the Thessalians call him Aπλός;
also he is άεί Βαλλων (always shooting),
because he is a master archer who never misses;
or again, the name may refer to his musical attributes,
and then, as in άχόλουθος, and άχοιτις,
and in many other words
the alpha is supposed to mean “together,”
so the meaning of the name Apollo will be “moving together,”
whether in the poles of heaven as they are called,
or in the harmony of song,
which is termed concord,
because he moves all together by an harmonious power,
as astronomers and musicians ingeniously declare.
And he is the God who presides over
harmony, and makes all things move together,
both among Gods and among men.
And as in the words άολουθος and άχοιτις
the α alpha is substituted for an ο omicron,
so the name Apollon is equivalent to Ομοπολων;
only the second λ lambda is added
in order to avoid the ill- omened sound of destruction (άπολων).
Now the suspicion of this destructive power
still haunts the minds of some who do not consider the true value of the name,
which, as I was saying just now,
has reference to all the powers of the God,
who is the single one, the everdarting,
the purifier, the mover together (άπλοΰς, άεί, Βάλλων, άπολουω, όμοτολών).
The name of the Muses and of music would seem to be
derived from their making philosophical enquiries (μώσθαι);
and Leto is called by this name,
because she is such a gentle Goddess,
and so willing (έθελήμων) to grant our requests;
or her name may be Letho,
as she is often called by strangers
—they seem to imply by it her amiability,
and her smooth and easy-going way of behaving.
Artemis is named from her healthy (άρτεμης),
well- ordered nature, and because of her love of virginity,
perhaps because she is a proficient in virtue (άρετή),
and perhaps also as hating intercourse of the sexes (τόν άροτον μισήσασα).
He who gave the Goddess her name may have had any or all of these reasons.
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