Lithic reduction. It could be a metaphorical temple. It is hopefully no longer stoning. I suppose among the more orthodox, in some places, they throw stones at buses, and not bodies, if people still think stoning is religiously mandated. Still, in spite of the evolution of most religious thought, there are core values that religion protects. Religious evolution has survived the destruction of 2 temples. It can survive some analysis.
I spent a little time this weekend at a local Greek festival, thinking about my console font problem in Greek. I have the font that I want to use, with the keyboard map. I just can’t get it to work with the console yet. And now, wifi goes through the window and into the trailer, but my computer that communicates with the outside won’t boot to save its life. I had to turn it off to move it close enough to physically make the ethernet connection, which is probably required for the wifi, although it seems to make wifi pointless. The software boots through windows. I’m hoping to be able to figure this out for Linux, as I don’t have a working windows box. This is not elegant.
Anyway, down at the Agora, I flew a sign for a picture – pretending to be Socrates, competing with the dancing and food festivities on the Agora. No takers…it probably would have worked better in Greek!
I browsed some higher literature – contemplating the relationship between reform and orthodoxy across cultures. The orthodox are always so valuable because of the developmental understanding that derives from their preservation of culture.
I guess, because of the austerity measures, everything operates on a lottery basis, and there were lotteries, not only for vacations, but also for free medical check ups. I went ahead and took my blood pressure. Surprisingly decent.
I note the depression at the sock line, and the protuberance on the left foot before the little toe. It isn’t the main bone, because flexing the foot I can see this bone all the way down to the toe. It also does not move with the skin.
Anyway, I watched a lot of people enjoying what was surely some good-tasting food and wine, and took home some recipes that I thought to try to modify. Most of them probably can’t be made low fat/low salt, but feta cheese is a relatively low fat cheese, if not low salt.
Tempted to listen to the first lecture on Greek heroes, to try to understand some Greek ideas of virtue, but you can’t upload the video, and I obviously can’t use audio at the library. Or I need to remember to bring earphones. Limited internet time at library.
Greek school won’t start until the Fall. I’m working to understand the difference in perspective between Philo, the Jew, and the Christian gospels that were contemporaries. I had never really understood why the gospels, coming from synagogue attending Jews, had been written in Greek. A visit to a Coptic orthodox church in New York, had given me some insight. The Greeks were the principle audience for the services, and there are 4 versions that are slightly different according to which audience was participating in the service. Luke, for example, apparently does not include the statement “Take this and drink. This is my blood” in some versions of his gospel, presumably because this would have been a direct violation of Jewish law, which prohibits drinking blood. Other versions of Luke have a slightly different statement that is consistent with the statement in one of Paul’s letters which presumably predate the oldest known copies of the written gospels. John does not recount a version of communion at all although he steadfastly adheres to the “violation” (John 6:53), and even Mark has a seemingly modified statement (Mark 14, 12). Matthew, the oldest of the 4 gospels, is the only one to state directly that the wine is Jesus’ blood. Is the version in Matthew a loyalty test? The Coptic Orthodox church uses Mark, who evangelized extensively in Egypt. Although, I had observed communion in the Coptic church, I had not participated. Later, however, the priest very kindly had come to me in the Sunday school room with the children as we talked about Isaac, and had given a portion of the rest of the sacred bread to the children and me. I had been touched by the gesture of openness, that had occurred entirely without words (Coptic, although it looks like Greek, is an entirely different language that apart from most of the alphabet, is not understandable to someone who knows Greek. The kids knew it, fluently.).
After the Greek festival, I would attend services around the corner at a reform synagogue populated by some more orthodox-looking attendants. One man outside had the beard, dressed in black, and even wore his hat at the Oneg. He had lots of tattoos.