WAY OF THE PEACEFUL WARRIOR
Dan Millman 1980
Chapter 7
Page 199
"My instincts were wildly signalling danger, but Soc had already entered. Clicking my flashlight on, I left the moaning wind behind me and followed his faint light deeper into the cave. The flickering beam of my light showed pits and crevices whose bottoms I couldn't see.
"Soc, I don't like being buried this far back in the mountain." He glared at me. But to my relief he headed out toward the mouth of the cave. Not that it mattered; it was as dark outside as inside. We made camp, and Socrates took a pile of small logs out of his pack. "Thought we might need these," he said. The fire was soon crackling. Our bodies cast bizarre, twisted shadows, dancing wildly on the cave wall in front of us, as the flames consumed the logs.
Pointing to the shadows, Socrates said, "These shadows in the cave are an essential image of illusion and reality, of suffering and happiness. Here is an ancient story popularized by Plato:
There once was a people who lived their entire lives within a Cave of Illusions. After generations, they came to believe that their own shadows, cast upon the walls, were the substance of reality. Only the myths and religious tales spoke of a brighter possibility.
Obsessed with the shadow-play, the people became accustomed to and imprisoned by their dark reality.
I stared at the shadows and felt the heat of the fire upon my back as Socrates continued.
"Throughout history, Dan, there have been blessed exceptions to the prisoners of the Cave. There were those who became tired of the shadow play, who began to.doubt it, who were no longer fulfilled by shadows no matter how high they leaped. They became seekers of light. A fortunate few found a guide who prepared them and who took them beyond all illusion into the sunlight. "
Captivated by his story, I watched the shadows dance against the granite walls in the yellow light. Soc continued:
"All the peoples of the world, Dan, are trapped within the Cave of their own minds. Only those few warriors who see the light, who cut free, surrendering everyming, can laugh into eternity. And so will you, my friend."
Page 45
"Don't be afraid," he repeated. "Comfort yourself with a saying of Confucius," he smiled. " 'Only the supremely wise and the ignorant do not alter.' " Saying that, he reached out and placed his hands gently but firmly on my temples.
Nothing happened for a moment-then suddenly, I felt a growing pressure in the middle of my head. There was a loud buzzing, then a sound like waves rushing up on the beach. I heard bells ringing, and my head felt as if it was going to burst. That's when I saw the light, and my mind exploded with its brightness. Something in me was dying-I knew this for a certainty-and something else was being born! Then the light engulfed everything."
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PLATO
THE REPUBLIC
Translated With An Introduction by Desmond Lee1953
THE PHILOSOPHER RULER
Page 317
PART SEVEN [BOOK SEVEN]
"I want you to go on to picture the enlightenment or ignorance of our human condition somewhat as follows. Imagine an underground chamber like a cave, with a long entrance open to the daylight and as wide as the cave. In this chamber are men who have been prisoners there since they were children, their legs and necks being so fastened that they can only look straight ahead of them and cannot turn their. heads. Some way off, behind and higher up, a fire is burn- ing, and between the fire and the prisoners and above them runs a road, in front of which a curtain-wall has been built, like the screen at puppet shows between the operators and their audience, above which they show their puppets.'
"I see.'
"Imagine further that there are men carrying all sorts of gear along behind the curtain-wall, projecting above it and including figures of men and animals made of wood and, stone and all sorts of other materials, and that some of these men, as you would expect, are talking and some not.'
'An odd picture and an odd sort of prisoner.'
'They are drawn from life,'I I replied. 'For, tell me, do you think our prisoners could see anything of themselves or their fellows except the shadows thrown by the fire on the wall of the cave opposite them?'
"How could they see anything else if they were prevented from moving their heads all their lives?'
And would they see anything more of the objects carried along the road?'
Of course not.'
'Then if they were able to talk to each other, would they not assume that the shadows they saw were the real things?'
'Inevitably.'
'And if the wall of their prison opposite them reflected / Page 318 /
sound, don't you think that they would suppose, whenever one of the passers-by on the road spoke, that the voice belonged to the shadow passing before them?'
'They would be bound to think so.'
'And so in every way they would believe that the shadows of the objects we mentioned were the whole truth.'1
'Yes, inevitably.'
'Then think what would naturally happen to them if they were released from their bonds and cured of their delusions. Suppose one of them were let loose, and suddenly compelled to stand up and turn his head and look and walk towards the fire; all these actions would be painful and he would be too dazzled to see properly the objects of which he used to see the shadows. What do you think he would say if he was told that what he used to see was so much empty nonsense and that he was now nearer reality and seeing more correctly, because he was turned towards objects that were more real, and if on top of that he were compelled to say what each of the passing objects was when it was pointed out to him? Don't you think he wou.td be at a loss, and think that what he used to see was far truer 2 than the objects now being pointed out to him?'
'Yes, far truer,'
'And if he were made to look directly at the light of the fire, it would hurt his eyes and he would turn back and retreat to the things which he could see properly, which he would think really clearer than the things being shown him.'
'Yes.'
'And if,' I went on, 'he were forcibly dragged up the steep and rugged ascent and not let go till he had been dragged out into the sunlight, the process would be a painful one, to which he would much object, and when he emerged into the light his eyes would be so dazzled by the glare of it that he wouldn't be able to see a single one of the things he was now told were real.'3
Page 319
'Certainly not at first,'
he agreed.
'Because, of course, he would need to grow accustomed to the light before
he could see things in the upper world outside the cave. First he would
find it easiest to look at shadows, next at the reflections of men and
other objects in water, and later on at the objects themselves. After
that he would find it easier to observe the heavenly bodies and the
sky itself at night, and to look at the light of the moon and stars
rather than at the sun and its light by day.'
'Of course.'
'The thing he would be able to do last would be to look directly at
the sun itself, and gaze at it without using reflections in water or
any other medium, but as it is in itself.'
'That must come last.'
'Later on he would come to the conclusion that it is the sun that produces
the changing seasons and years and controIs everything in the visible
world, and is in a sense responsible for everything that he and his
fellow-prisoners used to see.'
'That is the conclusion which he would obviously reach.' , And when
he thought of his first home and what passed for wisdom there, and of
his fellow-prisoners, don't you think he would congratulate himself
on his good fortune and be sorry for them?'
'Very much so.'
'There was probably a certain amount of honour and glory to be won among
the prisoners, and prizes for keen-sightedness for those best able to
remember the order of sequence among the passing shadows and so be best
able to divine their future appearances. Will our released prisoner
hanker after these prizes or envy this power or honour? Won't he be
more likely to feel, as Homer says, that he would far rather be "a
serf in the house of some landless man", I or indeed anything else
in the wdrld, than hold the opinions and live the life that they do?'
' Yes,' he replied, 'he would prefer anything to a life like theirs.'
'Then what do you think would happen,' I asked, 'if he / Page
320 / went back to sit in his
old seat in the cave? Wouldn't his eyes
be blinded by the darkness, because he had come in suddenly out of the
sunlight?'
'Certainly.'
'And if he had to discriminate
between the shadows, in competition with the other prisoners, while
he was still blinded and before
his eyes got used to the darkness - a process
that would take some time - wouldn't he be likely to
make a fool of himself? And they would say that his visit to the upper
world had ruined his sight, and that the ascent was not worth even attempting.
And if anyone tried to release them and lead them up, they would kill
him if they could lay hands on him.'
'They certainly would.'
'Now, my dear Glaucon,' I went
on, 'this simile must be b connected throughout with what preceded it.1
The realm revealed by sight corresponds
to the prison, and the light of the fire in the prison to the power
of the sun. And you won't go wrong if you connect the ascent into the
upper world / Page 321 / and
the sight of the objects there with the upward progress of the mind
into the intelligible region. That at any rate is my interpretation,
which is what you are anxious to hear; the truth of the matter is, after
all, known only to god.1
But in my opinion; for what it is worth, the final thing to be per-ceived
in the intelligible region, and perceived only with difficulty,
is the form of the good; once seen, it is inferred to be
responsible for whatever is right and valuable in anything, producing
in the visible region light and the source of light, and being in the
intelligible region itself controlling source of truth and intelligence.
And anyone who is going to act rationally either in public or private
life must have sight of it.'
'I agree,' he said, 'so far as
1 am able to understand you.' 'Then you will perhaps also agree with
me that it won't be surprising
if those who get so far are unwilling to involve themselves in human
affairs, and if their minds long to remain
in the realm above. That's what we should expect if d our simile holds
good again.'
' Yes, that's to be expected.'
'Nor will you think it strange
that anyone who descends from contemplation of the divine to human life
and its ills should blunder and make a fool of himself, if, while still
blinded and unaccustomed to the surrounding darkness, he's forcibly
put on trial in the law-courts or elsewhere about the shadows of justice
or the figures2
of which they are shadows, and
made to dispute about the notions of them held by men , who have never
seen justice itself.'
'There's nothing strange in that.'
'But anyone with any sense,'
1 said, 'will remember that the
eyes
may be unsighted in two ways, by a transition either from light to darkness
or from darkness to light, and will recognize that the same thing applies
to the mind. So when he sees a mind confused and unable to see clearly
he will not laugh without thinking, but will ask himself whether it
has come from a clearer world and is confused by the unaccustomed
darkness, or whether it is dazzled by the stronger light of the clearer
world to which it has escaped from its
/ Page 322 / previous ignorance, The first condition of life is a reason
for congratulation, the second for sympathy, though if one wants to
laugh at it one can do so with less absurdity than at the mind that
has descended from the daylight of the upper world,'
'You put it very reasonably,'
'If this is true,' I continued,
'we must reject the conception of education professed by those who say
that they can
put into the mind knowledge that was not there before - rather as if
they could put sight into blind eyes,'
'It is a claim that is certainly
made,' he said,
'But our argument indicates that
the capacity for knowledge is innate in each man's mind, and that the
organ by which he learns is like an eye which cannot be turned from
darkness to light unless the whole body is turned; in the same way the
mind as a whole must be turned away from the world of change until its
eye can bear to look straight at
reality, and at the brightest of all realities which is what we call
the good. Isn't that so?
'Yes,'
'Then this turning around of
the mind itself' might be made a subject of professional skill,' which
would effect the conversion as easily and effectively as possible, It
would not be concerned to implant sight, but to ensure that someone
who had it already was not either turned in the wrong direction or looking
the wrong way,'
'That may well be so,'
'The rest, therefore, of what
are commonly called excellences of the mind perhaps resemble those of
the body, in that
they are not in fact innate, but are implanted by sub
sequent training and practice
but knowledge, it seems, must surely
have a diviner quality, something which never loses its power, but whose
effects are useful and salutary or again useless
and harmful according to the direction in which it is turned. Have you
never noticed how shrewd is the glance of the type of men commonly called
bad but clever? They have small minds. but their sight is sharp and
piercing enough in / Page 323 / matters
that concern them; it's not that their sight is weak, but that they
are forced to serve evil, so that the keener their
sight the more effective that
evil is.'
'That's true.'
'But suppose,' I said, 'that
such natures were cut loose,when
they were still children, from all the dead weights natural
to this world of change and fastened on them by sensual indulgences
like gluttony, which twist their minds' vision to lower things, and
suppose that when so freed they were turned towards the truth, then
this same part of these same individuals would have as keen a vision
of truth as it has
of the objects on which it is at present turned.'
'Very likely.'
'And is it not also likely, and
indeed a necessary consequence of what we have said, that society will
never be properly governed either by the uneducated, who have no knowledge
of the truth, or by those who are allowed to
spend all their lives in purely
intellectual pursuits? The uneducated have no single aim in life to
which all their actions, public and private, are to be directed; the
intellectuals will take no practical action of their own accord, fancying
themselves to be out of this world in some kind of earthly
paradise.'
True.'
. . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . .. . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . 'Then our job as lawgivers is
to compel the best minds to attain what we have called the highest form
of knowledge, and to ascend to the vision of the good as we have described,
and when they have achieved this
and see well enough, prevent them behaving as they are now allowed to.'
'What do you mean by that?'
'Remaining in the upper world,
and refusing to return again to the prisoners in the cave below and
share their labours and rewards, whether trivial or serious.'
'But surely,' he protested, 'that
will not be fair. We shall be compelling them to live a poorer life
than they might live.'
'The object of our legislation,'
I reminded him again, 'is, not the special welfare of any particular
class in our society, / Page 324 / but
of the society as a whole;1 and
it uses persuasion or compulsion to unite all citizens and make them
share together
the benefits which each individually can confer on the community; and
its purpose in fostering this attitude is not to leave everyone to please
himself, but to make each man a link in the unity of the whole.'
'You are right; I had forgotten,'
he said.
'You see, then, Glaucon,'
I went on, 'we shan't be unfair to our philosophers, but shall be quite
fair in what we say when we compel them to have some care and responsibility
for others. We shall tell them that philosophers born in other states
can reasonably refuse to take part in the hard work of politics; for
society produces them quite involuntarily and unintentionally, and it
is only just that anything that grows up on its own should feel it has
nothing to repay for an upbringing which it owes to no one. "But," we
shall say, "we have bred you both for your own sake and that of the
whole community to act as leaders and king-bees in a hive; you are better
and more fully educated than the rest and better qualified to combine
the practice of philosophy and
politics. You must therefore each descend in turn
and live with your fellows in the cave and get used to seeing in the
dark; once you get used to it you will see a thousand times better than
they do and will distinguish the various shadows, and know what they
are shadows of, because you have seen the truth about things admirable
and just and good. And so our state and yours will be really awake,
and not merely dreaming like most societies today, with their
shadow battles and their struggles for political power,
which they treat as some great
prize. The truth is quite different: the state whose prospective rulers
come to their duties with least enthusiasm is bound to have the best
and most tranquil government, and the state whose rulers are eager to
rule the worst." '2
'I quite agree.'
Page 325 'Then
will our pupils, when they hear what we say, dissent and refuse to take
their share of the hard work of government, even though spending the
greater part of their time together in the pure air above?'
'They cannot refuse, for we are
making a just demand of just
men. But of course, unlike present rulers, they will approach the business
of government as an unavoidable necessity.'
'Yes, of course,' I agreed. 'The
truth is that if you want a well-governed state to be possible, you
must find for your future
rulers some way of life they like better than government;
for only then will you have government by the truly rich, those, that
is, whose riches consist not of gold, but of the true happiness of a
good and rational life. If you get, in public affairs, men whose life
is impoverished and destitute of personal satisfactions, but who hope
to snatch some compensation for their own inadequacy from a political
career, there can never be good government. They start fighting for
power, and the consequent internal and domestic conflicts ruin both
them and society.'
'True indeed.'
'Is there any life except that
of true philosophy which looks down on positions of political power?'
'None whatever.'
'But what we need is that the
only men to get power should be men who do not love it, otherwise we
shall have rivals' quarrels.'
'That is certain.'
'Who else, then, will you compel
to undertake the responsibilities of Guardians of our state, if it is
not to be those who know most about the principles of good government
an4 who have other rewards and a better life than the politician's ?'
'There is no one else.'
PART EIGHT
EDUCATION OF THE
PHILOSOPHER
Page 326
Having described the
Philosopher Ruler, Plato proceeds to the further education, beyond that
described in Part III, necessary to produce
him. This further education
consists of five mathematical disciplines
- arithmetic, plane and solid
geometry, astronomy, and harmonics- followed by a training in pure philosophy
or 'Dialectic' in Plato' sense. Though some concessions are made to
practical utility, the main stress throughout is on the training of
the mind, with the vision of the Good as its ultimate objective; and
mathematics is to be
studied without any immediate practical or scientific aim in view.
As the opening sentences make
clear, the education outlined in this Part is to be IInderstood in terms
of Sun, Cave, and Line,. the point is
re-emphasized towards the end of the Part, §3, pp. 341-7
§ I. PRELIMINARY
The type of study required
must be one that will provoke the mind to thought.
'THEN would you like us
to consider how men of this' kind are to be produced, and how they are
to be led up to the light, like the men in stories who are said to have
risen from
the underworld to heaven?' . . . . . . . .
'I should like it very much.'
! 'It's not a thing we can settle by spinning for it,'1.
I said.;'
'What is at issue is the conversion
of the mind from a kind of twilight to the true day, that climb up into
reality which
we shall say is true philosophy.'. ............
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . Yes, of course.'
Page 327 /.
Page 317 Notes
1. Lit: 'like us'. How 'like' has been a matter of controversy. Plato can hardly have meant that the ordinary man cannot distinguish between shadows and real things. But he does seem to be saying, with a touch of caricature (we must not take him too solemnly), that the ordinary man is often very uncritical in his beliefs, which are little more than a 'careless acceptance of appearances' (Crombie)
Page 318
1. Lit: 'regard nothing else as true but the shadows'. The Greek word alethes (true) carries an implication of genuinenes, and some
translators render it here as 'real'.
2. Or 'more real'.
3. Or 'true', 'genuine'.
Page 320 Notes
1.
I.e. the similes of the Sun and the Line (though pp. 267-76 must surely
also be refeIred to). The detailed relations between the three similes
have been much disputed, as has the meaning of the word here translated
'connected'. Some interpret it to mean a detailed corre- spondence ('every
feature. . . is meant to fit' - Cornford), others to mean, more loosely,
'attached' or 'linked to'. That Plato intended some degree of' connection'
between the three similes cannot be in doubt in view of the sentences
which follow. But we should remember that they are similes, not scientific
descriptions, and it would be a mistake to try to find too much detailed
precision. Plato has just spoken of the prisoners 'getting their hands'
on their returned fellow and killing him. How could they do that if
fettered as described at the opening of the simile
(p. 317)? But Socrates was executed,
so of course they must.
This translation assumes the
following main correspondences:
Tied prisoner in the cave
lllusion
Freed prisoner in the cave Belief
Looking at shadows and reflections
in the
world outside the cave and the ascent
thereto Reason
Looking at real things in the
world outside
the cave Intelligence
Looking at the sun Vision
of the form of the good.
Page 321
Notes 1.
Cf. footnote 4, p. 133. 2.
Cf. 514 b-c above.
Page 322 Notes 1.
Techne. 2
Arete
Page 324 Notes. 1.
Cf. 420b and 4660a above, pp. 185 and 252.
2.
Socrates takes up here a point made to
Thrasymachus at 347b, p.89.
Page 327
1. The reference is to a children's
game in which a shell was spun to
decide which side ran away
and which gave chase.
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SOCRATES 100 SOCRATES
SOCRATES 46 SOCRATES
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THE ANANGA RANGA OF KALYANA MALLA
Translated By Sir Richard Burton and F. F. Arbuthnot
and
THE SYMPOSIUM OF PLATO
Translated By Benjamin Jowett
Edition 1963
Page 9
THE PLATONIC AND HINDU ATTITUDES TO LOVE AND SEX
by
Kenneth Walker
"PLATO, who was born in 428-7 B.C., devoted four of his dialogues mainly to the questions of love and sexual pleasure, the Lysis, the Symposium, the Phaedrus and the Philebus, qf which the Symposium and the Phaedrus are by far the most important. The opening words of the Philebus state in the clearest possible form the opposing points of view of the popular pursuit of pleasure and the sterner Platonic attitude:
"Philebus was saying that enjoyment and pleasure and delight, and the class of feelings akin to them, are a good to every living being, whereas I contend, that not these, but wisdom and intelligence and memory, and their kindred, right opinion and true reasoning, are better and more desirable than pleasure for all who are able to partake of them, and that to all such who are or ever will be they are the most advantageous of all things. Have I not given, Philebus, a fair statement of the two sides of the argument? "
Although in the Lysis and the Symposium the treatment is poetical and romantic, in the latter dialogue the inferiority of physical love is considerably stressed. /Page 10/ The seeker for truth is advised to proceed step by step, from the love of human forms to the virtually mystical contemplation of the abstract ideal of beauty itself. This is summarised at the conclusion of Socrates' famous speech:
"He who has been instructed thus far in the things of love, and who has learned to see the beautiful in due order and succession, when he comes toward the end will suddenly perceive a nature of wondrous beauty-a nature which in the first place is everlasting, not growing and decaying, or waxing and waning; secondly, not fair in one point of view and foul in another, or at one time or in one relation or at one place fair, at another time or in another relation or at another place foul, as if fair to some and ioul to others, or in the likeness of a face or hands or any other part of the bodily frame, or in any form of speech or knowledge, or existing in any other
being, as for example, in an animal, or in heaven, or in earth, or in any other place; but beauty absolute separate simple and everlasting, which without diminution and without increase, or any change, is imparted to the ever-growing and perishing beauties of all other things. He who from these ascending under the influence of true love, begins to perceive that beauty, is not far from the end. And the true order of going, or being led by another, to the things of love, is to begin from the beauties of earth and mount upwards for the sake of that other beauty, using these as steps only, and from one going on to two, and from two to all fair forms, and from fair arms to fair practices, and from fair practices to fair
notions, until from fair notions he arrives at the /Page 11/absolute beauty, and at last knows what the essence of beauty is ... In that communion only, beholding beauty with the eye of the mind, he will be enabled to bring forth, not images of beauty, but realities (for he has hold not of an image but of a reality), and bringing forth and nourishing true virtue to become the friend of god and be immortal, if mortal man may."
The Phaedrus was written in Athens in the fourth century B.C. and probably in Plato's middle years. The opening theme of the work is the art of rhetoric and this leads to a discussion of love. There follows the memorable allegory of the charioteer, Reason, and his two horses, representing the moral and concupiscent elements in human nature. This formulation of the tripartite nature. of the soul has been fundamental to Western philosophy. Here is the distinction which is reflected in the warring of the flesh and the spirit, of which St. Paul and so many later Christian teachers speak. Plato, it is true, did not make an absolute separation of these two aspects of the soul, aware as he was of the ease with which the higher passes into the lower or the lower can be "tamed and humbled, and follow the will of the charioteer". Such concepts are common in the strains of Christian mysticism. St. Francis would gladly have echoed th sentiment of the great final prayer of this work: "Beloved Pan, and all ye other gods who haunt this place, give me beauty in the inward soul: and may the outward and the inward man be at one". But it is undoubted that from the denigration of the senses, cleaHy laid down in Plato's last work, the Laws, and which is certainly implicit in the Phaedrus, 'stems the tenacious tradition in the /Page 12/ West that the body and its desires should be treated
with severe discipline, as unworthy of the higher nature of man and tending to deprive him of true happiness and harmony."
"BELOVED PAN AND ALL YE OTHER GODS WHO HAUNT THIS PLACE, GIVE ME BEAUTY IN THE INWARD SOUL: AND MAY THE OUTWARD AND THE INWARD MAN BE AT ONE".
Humanitites Institute Colloquium: Redefining Nature's Boundaries ... - 10:37pm
Plato wrote of his teacher Socrates invoking a prayer in a grove of Attica to Pan, god of nature: “Beloved Pan, and all ye other gods who haunt this place, ...
www.bucknell.edu/x31103.xml - Cached - Similar
Plato wrote of his teacher Socrates invoking a prayer in a grove of Attica to Pan, god of nature: “Beloved Pan, and all ye other gods who haunt this place, give me beauty in the inward soul; and may the outward and inward man be at one.” A few centuries later, the writer Plutarch described the announcement of the death of Pan in the heyday of the Roman Empire. Thamus, an Egyptian pilot called by a mysterious voice while at sea, is told to announce the death of the god. “Looking toward the land, he said the words as he had heard them: ‘Great Pan is dead.’ Even before he had finished there was a great cry of lamentation, not of one person, but of many, mingled with exclamations of amazement.”
Pan (mythology) - Wikipedia, the free encyclopedia
The god, still infatuated, took some of the reeds, because he could not identify ... When you reach Palodes, take care to proclaim that the great god Pan is dead. .... Vinci, Leo (1993), Pan: Great God Of Nature, Neptune Press, London ...
en.wikipedia.org/wiki/Pan_(mythology)
The Death of Pan
Pan, Mikhail Vrubel 1900.If one were to believe the Greek historian Plutarch (in "The Obsolescence of Oracles" (Moralia, Book 5:17)), Pan is the only Greek god who is dead. During the reign of Tiberius (A.D. 14-37), the news of Pan's death came to one Thamus, a sailor on his way to Italy by way of the island of Paxi. A divine voice hailed him across the salt water, "Thamus, are you there? When you reach Palodes,[17] take care to proclaim that the great god Pan is dead." Which Thamus did, and the news was greeted from shore with groans and laments.
Robert Graves (The Greek Myths) suggested that the Egyptian Thamus apparently misheard Thamus Pan-megas Tethnece 'the all-great Tammuz is dead' for 'Thamus, Great Pan is dead!' Certainly, when Pausanias toured Greece about a century after Plutarch, he found Pan's shrines, sacred caves and sacred mountains still very much frequented.
GREAT PAN IS NOT DEAD
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EROS ROSE IS SORE
SORE IS ROSE EROS
ROSE EROS IS SORE
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