HIPPOCRATES Studied at ASCLEPIUS school (Est.1200 years B:C.) in KOS Island.

Konstantin Schönros <phytof@gmail.com>	Sun, Jul 22, 2007 at 5:15 PM
ASCLEPIUS SCHOOL AT KOS ISLAND “Asklepios” – Ασκληπιός(Aσκελής = haggard + Ηπιος = humble) is the one who”turns the hard & dry illness into healthy mildness stage “

Asclepius, god of medicine, son of Apollo and the nymph Coronis, daughter of Phlegyas who lived at the foot of Mount Pelion, brought up by the wise centaur Chiron, is the most famous healer of diseases that plague people in antiquity, and the power arrives by raising the dead … Daughter of course, the Health ..

“Asclepius: God of Medicine, worshiped everywhere in ancient Greece.

The two snakes – actions that express our nervous system, formed in the Caduceus of Mercury. Legend says that Mercury once saw two snakes fighting and put the rod between them and wrapped them around her and stopped hostile. The name of Hermes  etymolocaly means, “one who interprets”, (Eρμηνευτής – Hermeneutis = “performer. The performer is our mind, the logic that processes and knowledge, thus developing the consciousness and the evolutionary level of the divine.
The snake symbol adopted Asclepius and Hippocrates as a symbol, which apart from the body were doctors and doctors of the soul. The rod with which control the snake, is the power of authority and control over this energy, the body electromagnetism, which is disturbed. This can be translated in the sense of koutalini snake control rod to the spine, the energy of the lower instincts, the brute, who is as influential mentioned through the spinal cord like a snake runs along the spine, the and ancient Serpent called.

So, like Hermes, reconciles these forces, and balancing the distribution of energy in the body occurs and healing, the mind admonishes and guides his passions.
Hercules, from infancy he managed to drown two snakes, that put under its control, to tame and dominate the forces that make us vulnerable and vulnerable, and became a demigod hero went to the Champs Elysees (Ηλυσια πεδια). Through this myth of Hercules, let it also leaked and that, as Pais of Zeus, the possession of a power of the heavenly, not only dominate through the mind and intellectual contact with the Divine earthly, bodily instincts, but and implied a mission given to him against the Offit Atlanteans, those we call Satan today.

The cult of Asclepius became very popular and the cult centres (known as an Asclepieion) were used by priests to cure the sick. Invalids also came to the shrines of Asclepius to find cures for their ailments (in the same fashion pilgrims visit Lourdes today.) The process of healing was known as incubation. The patient would spend the night in a dormitory. During the night they would supposedly be visited by the god in a dream. Priests would interpret the dreams and then recommend a remedy or give advice on how they could be cured with perhaps a recommended visit to the baths and gymnasiums. There were many centres and schools of medicine, from Trikkis in Thessaly to the island of Cos. It is believed that Hippocrates, a great doctor of antiquity, plied his trade on the island of Cos. It is also said that Hippocrates was a descendant of Asclepius.

The Romans adopted the cult of Asclepius, but changed his name to Latin; they called him Aesculapius.

THE  DOUGHTERS & SONS of ASKLIPIOS

.

HYGEIA -ΥΓΕΙΑ =  HEALTH: from: “ygiiros” related to “wet” = hydro. This liquid state, the “ygriis” is healthy. “Healthy esti temperateness of juice in us” … Always health characterized as liquid, juicy, while illness and death have the common characteristic dryness, stiffness.

–  IASO (Ιασώ: from: IAOMAI = I HEAL ιάομαι = θεραπεύω).

–  AKESO (Ακεσώ: from: AKEOMAI = I HEAL with a sharp instrument) ακέομαι

–  PANAKEA (Πανάκεια:Παν+akeia =The Everything Healer)

– AIGLI (Αίγλη) φως ηλίου – phos Heliou -, δόξα ‘ from: Aiso – αϊσσω + λίαν. = the Radiation of the Health.

MAHAON – Μαχάων from: Mahomai=I fight – mahi =battle example: Andromach the doughter of Priamos king of Troja, meaning=the battle against man— mahaira = knife, surgeon (χειρουργός).

PODALEIRIOS  (Ποδαλείριος) FROM: pous = foot – πους + leirion – λείριον (field flower). he had permentaly his feetinto  withwild field flowers – Botanic Doctor. (ιατρός – iatros=doctor + rootcuter ριζοτόμος)”

 

The two sons of Asclepius, returning unharmed from the Trojan war, continued to travel and, posthumously deified, like his father. Established places of worship and healing, dedicated to Asclepius, named “Asclepiea”. Ancient Asklepion considered that the Trikke in Thessaly, while the most famous was despite Epidaurus. Equally famous was the Asklepion of Kos, which was famous for Asclepiadae and particularly of course, for the father of medicine Hippocrates.

Even mentioned that:

“Animals temples of Asclepius was the serpent (όφις), who symbolizes the periodic of renewal and is an emblem of wisdom, truth and intelligence (ευφυΐα), the cock, symbol of vigilance, the dog, symbol of faith, intelligence and vigilance and whoever in the Asclepiea healed lambent Tina diseased, the Aix (=Goat) which breastfed Asclepius and calculus because tartar became mythological legend that nourished Asclepius in his childhood.

Hygeia (ΥΓΕΙΑ=HEALTH),one of the four daughters of Asklipios Bellow: Asklipios & Ipioni on Ivory sculpture

 AKESO – ΑΚΕΣΩ from the verb akeome (ακαίομαι)  = to recover

THE SONS of ASKLIPIOS:

 MACHAON was the firstGreek military surgeon

HERE: Taking care of an Achaic (west Greece) soldier at the Trojan war..Apollo favorated the Danaees(main land) & Aris (Mars) the Ilion or Troija

Polidarius (Ποδαλείριος) The Father of Pathology – πούς + λείριον (κρίνος, νάρκισσος), Foot+Narcissus)the one with the beautiful feet(!)

The Medical Emblem Greek ASKLEPIOS, Latin AESCULAPIUS (or Asculapius), Greco-Roman god of medicine. The Myth: Asclepius is the god of Healing. He is the son of Apollo and the nymph, Coronis. While pregnant with Asclepius, Coronis secretly took a second, mortal lover. When Apollo found out, he sent Artemis to kill her. While burning on the funeral pyre, Apollo felt pity and rescued the unborn child from the corpse. Asclepius was taught about medicine and healing by the wise centaur, Cheiron, and became so skilled in it that he succeeded in bringing one of his patients back from the dead. Zeus felt that the immortality of the Gods was threatened and killed the healer with a thunderbolt. At Apollo’s request, Asclepius was placed among the stars as Ophiuchus, the serpent-bearer.   Mercury (Hermes) & merchant approach disapproving Asclepius (Physician) and the naked Graces ( Meditrine , Hygeia and Panacea ) The children of Asclepius included his daughters Meditrina, Hygeia and Panacea who were symbols of medicine, hygiene and healing (literally, “all healing”) respectively. Two of the sons of Asclepius appeared in Homer’s Illiad as physicians in the Greek army (Machaon and Podalirius [?Podiatry]). Note that the classic Hippocratic Oath is sworn “by Apollo the physician, by Æsculapius, Hygeia, and Panacea, …..” This is the modern version: Hippocratic Oath Homer, in the Iliad, mentions him only as a skilful physician; in later times, however, he was honoured as a hero and eventually worshiped as a god. The cult began in Thessaly but spread to many parts of Greece. Because it was supposed that Asclepius effected cures of the sick in dreams, the practice of sleeping in his temples became common, whereby people believed they could be cured from their diseases. Asclepius was frequently represented standing, dressed in a long cloak, with bare breast; his usual attribute was a staff with a serpent coiled around it. This staff is the only true symbol of medicine. A similar but unrelated emblem, the caduceus, with its winged staff and intertwined serpents, is frequently used as a medical emblem but is without medical relevance since it represents the magic wand of Hermes, or Mercury, the messenger of the gods and the patron of trade. Beneath the towering Parthenon, on the southern cliffs of the Acropolis, is a sacred spring in a small cave. While details of its earliest use and deities are lost in antiquity, it is known that the spring became the focal point of a sanctuary to the healing god Asklepios by the 5 th century BC. The sacred spring of Asklepios was converted into a Christian place of worship by the 6th century AD and rededicated to the Aghioi Anargyroi, or Doctor Saints. Below the cave and spring shrine are extensive ruins of other temples to Asklepios and also of Hygieia, the goddess of health. The cult of Asklepios spread from the island of Kos (home of the famous physician Hippocrates) throughout Main land Greece and Ionia (Asia Minor)..there most of the Hellenic dialects ware: Ionic (Athenians, Ilion or Troja, Ephesos)50%, Eolic (Corinthians, Thessaly etc)20% & Doric (Pergamo, Macedonia, Sparta) 30%. In the classical and Hellenistic periods, many cities and towns had sanctuaries dedicated to Asklepios, but there were particular sites that had a greater prominence than others, including Epidauros in mainland Greece, Kos in the Aegean, Trikka in Thessaly, Pergamon in Asia Minor, and Lebena in southern Crete. Each of these healing sanctuaries drew large numbers of pilgrims from distant parts of the Greek world for well over one thousand years. The temples of Asklepios were always associated with sacred springs, whose waters carried the healing powers of the Earth spirits. Because it was believed that Asklepios effected cures of the sick in dreams, those patients seeking the god’s help first drank and bathed in the waters of his spring and then slept within the temple precincts (called an abaton). During dreams, Asklepios or his serpents would appear to the sick, giving them clues regarding their healing. The means by which cures were effected were abstinence from food before and during the time in the abaton, ritual bathing, sacrifice, incubation, dreams, and then healing. While priests were present at the shrines, they did not function as doctors nor is there any evidence for medical treatment in any of the Asklepion. Those persons who received cures at the Asklepieia recovered through their faith in Asklepios, through the therapeutic suggestions they received in dreams, or simply in the natural course of events. Patients in Asklepion shrines also participated in rituals involving snakes, which were believed to be assistants of the healing god. Asklepios is frequently shown standing with a long wooden staff, around which is entwined a large snake. This staff, symbolizing the tree of life, and its coiling snake represent the mysterious healing powers of the primal earth and are themselves remnants of pre-Grecian cults that worshipped the Earth. Asklepion Shrine, Athens v Spring and shrine of Asklepios at the Acropolis Athens, Greece How did the medical emblem of two snakes intertwined around a dagger originate? The serpentine staff is called a caduceus. It has Greek origins — Hermes, the messenger of the gods, carried it as a symbol of peace. Ancient Greeks created the caduceus as a badge of honour; ambassadors and noblemen carried a long staff entwined with garlands or ribbons to announce their presence. The garlands were later interpreted as snakes, and a pair of wings was added to denote Hermes, the winged messenger. Here’s where it gets tricky. The U.S. Army medical corps adopted the caduceus as their insignia because of its similarity to the staff carried by Asclepius, the god of medicine. The staff of Asclepius is considered the “true symbol of medicine” — it features only one snake, and no wings. It’s the emblem of the American Medical Association. The two symbols are quite similar in appearance, and both are derived from Greek mythology. The caduceus generally stands for peace, although it may also serve as a symbol of trade and communication, while the staff of Asclepius stands for healing.  Nathan W. WilliamSUniversity of Colorado Health Sciences CentreJAMA. 1999;281:475 The Asclepieion of Athens was the sanctuary built in honour of the gods Asclepius and Hygieia, located west of the Theatre of Dionysos and east of the Pelargikon wall on the southern escarpment of the Acropolis hill. It was one of several asklepieia in the ancient Greek world that served as rudimentary hospitals. It was founded in the year 419–18 BCE during the Peloponnesian War, perhaps as a direct result of the plague, by Telemachos Acharneas. An account of the foundation is inscribed in the Telemachos Monument, a double-sided, marble pillar which is topped by reliefs depicting the arrival of the god in Athens from Epidaurus and his reception by Telemachos. The sanctuary complex consisted of the temple and the altar of the god as well as two galleries, the Doric stoa which served as a katagogion, a space where visitors seeking healing would spend the night in the hope of seeing the god in their dreams and being healed by him, and the Ionic Stoa that served as a dining hall and lodging for the priests of Asclepius and their visitors. The Doric stoa was built according to inscriptions in 300/299 BCE and was a two-storey building with 17 Doric columns on its façade. This is framed by the sacred spring at its eastern end and a pit lined with masonry at its western end. The sacred spring is a small cave cut into the rock behind the stoa, which contains a natural spring. The circular well or pit, a deep hollow with polygonal masonry built into the cliff face, was accessed from the second floor of the Doric stoa and its date is disputed between the last quarter of the 5th century and 300/399 BCE. F Robert proposed that it was a place devoted to the celebration of Heroes in the Asklepeion during the Heroa] which witnessed sacrifices to the chthonic gods and heroes, as testified epigraphically. The Ionian stoa, west of the temple, is dated to the last quarter of the 5th century, At the west side of the sanctuary was a propylon which allowed visitors to access the sanctuary from the roadway to the south. According to epigraphic evidence, the propylon was renovated in Roman times.[10] At the beginning of the 6th c. CE, when Christian worship succeeded the ancient, all the monuments of Asclepius were demolished and the material incorporated into the complex of a large, three-aisled Early Christian basilica.[11] In the Byzantine years (11th and 13th centuries) two smaller, single-aisled temples occupied the position of the basilica, while the latter of them functioned as the catholicon of a small monastery. Since 2002, partial restorations have been undertaken to the west end of the ground floor of the Doric Stoa façade, the room of the Sacred Cave on the first floor of the Doric Stoa and the temple of Asclepius.

Nicander of ColophonNikander, Theriaca, Constantinople

(Greek: Νίκανδρος ὁ Κολοφώνιος Níkandros ho Kolophṓnios; fl. 2nd century BC), Greek poet, physician and grammarian, was born at Claros (Ahmetbeyli in modern Turkey), near Colophon, where his family held the hereditary priesthood of Apollo. He flourished under Attalus III of Pergamum.

He wrote a number of works both in prose and verse, of which two survive complete. The longest, Theriaca, is a hexameter poem (958 lines) on the nature of venomous animals and the wounds which they inflict. The other, Alexipharmaca, consists of 630 hexameters treating of poisons and their antidotes. Nicander’s main source for medical information was the physicianApollodorus. Among his lost works, Heteroeumena was a mythological epic, used by Ovid in the Metamorphoses and epitomized by Antoninus Liberalis; Georgica, of which considerable fragments survive, was perhaps imitated by Virgil.^[1]

The works of Nicander were praised by Cicero (De oratore, i. 16), imitated by Ovid and Lucan, and frequently quoted by Pliny and other writers (e. g. Tertullian in De Scorpiace, 

http://en.wikipedia.org/wiki/Category:Ancient_Greeks_by_occupation

DEUCALION’S CATACLYSM

According to mythology, because the descendants of Titans were impious to gods and sinful, Zeus decided to eliminate them and Poseidon helped him. As soon as Prometheus heard about that he advised Deucalion and his wife Pyra -both were devout and fair- how to escape the disaster. So, Deucalion built a boat in which he and his wife embarked and remained there until Zeus’ and Poseidon’s wrath had calmed down. In the meantime, Zeus had sent such a pelting rain upon humans that he flooded most of the places in Hellas and only those people who sought refuge in the high mountains were able to escape that catastrophe.

Deucalion and Pyrrha after floating and drifting for nine days in the boat they came to Parnassus where, after the rain had stopped, they sacrificed to Zeus to thank him. Then Zeus seeing their gratitude sent Hermes to ask them what they wanted and they said, “People”. Zeus ordered them to throw stones behind them and the stones which Deucalion threw over his head became men while the stones that Pyrrha threw became women. Hence people were called metaphorically “laos” (=people) from laas (=stone). Deucalion and Pyrrha had two sons Hellen and Amphictyon and two daughters Protogenia and Melantho. Hellen was the founder of a town in Thessaly which was called Hellas after him and the inhabitants, who were called Graeci ( Greeks ) after Graecus the son of Thessalus, changed their name into Hellenes after him. Hellen wedded Orseis and had three sons: Dorus, Xuthus and Aeolus, the first leaders of Hellenes. Xuthus ruled over Peloponnese and had two sons, Achaeus and Ion from whom Achaeans and Ionians derived their names. Aeolus reigned over Thessaly and the inhabitants were named Aeolians after him. Dorus and his people, who were called Dorians, dwelt the regions to the east of Parnassus.

Could it be possible to determine approximately the date of Deucalion’s Cataclysm? The prehistoric Hellenic Tradition says that it was during Deucalion’s Cataclysm that the mountains in Thessaly, Olympus and Ossa, parted, the river bed in the valley of Tempi was formed and the lake of Thessaly (Herodotus Z, 129) discharged in the Aegean, thus converting itself into a large plain. On the other hand, the name itself “Thessaly” (=thesis alos ==> position of the sea) reveals the geological state of this area, as it was thousands of years ago. But how many thousands of years ago? Scientists of Geology confirm that 12.000 – 15.000 years ago Thessaly was a lake and only around 10.000 B.C. at the end of the Pleistocene Epoch -when the recession of glaciers started- Thessaly took its current geological form. (History of the Greek Nation Vol. A. Page 12, Ekdotiki-Athens). Therefore, we could relate Deucalion’s Cataclysm, on the one hand, to the recession of the Northern Glaciation during the Würm Period, and on the other hand, to the information in “Timaeus” about the sinking of Atlantis around 10.000 B.C. which could have been caused by the melting of glaciers. Mention should be made here that in Hellas as well, traces of glaciers have been identified in Olympus, Pieria and Athamania mountains. In conclusion, we could say that it seems sensible to assume that Deucalion’s Cataclysm really took place and prehistoric Hellenes having experienced and recorded that big natural catastrophe in their memory bequeathed it to the memories of the coming generations.

HEBREW is GREEK

   THE WORK OF JOSEPH YAHUDA

A book that “mysteriously disappeared” soon after its publication*

In 1982, a suppressed, ages-old, historical truth,  was resurrected through the publication of a

book by Becket Publications of Oxford, England (ISBN O 7289 0013 O). The book,

published in English, and titled Hebrew is Greek, was written by lawyer, linguist and

researcher, Joseph Yahuda, the son of Isaac Benjamin  Ezekiel Yahuda, an ethnic Jew and

longtime researcher and linguist. Though Jewish both by nationality and religion, J. Yahuda

could be considered a Greek– according to Isocrates’ definition of a Hellene [see definition

below. ed.], since his decades-long, unbiased, and meticulously thorough search reveals the

linguistic relationship of numerous groups of words in Hebrew, Greek and Arabic. Work that

was published without fear or hesitation by a scholar whose only concern was for the

discovery of the truth.

Following the book’s publication, and while only a limited number of copies circulated for a

few fortunate individuals, the book disappeared from the face of the earth. It was as if an

invisible hand intervened and blocked its circulation. It cannot be found at any public library,

it is not sold at any bookstore on earth, not even in a curiosity or antique shop. [Rare book

dealers, in the U.S. and the U.K., have told TGR that there have been inquiries after the book,

but that they have been unable to locate a copy anywhere. ed.] The only information available

about the book throughout the world is its title. No book reviews on this book were ever

published, neither positive nor negative, moderate or offensive. Nor, it seems, has there been

any other evaluation of the work. One must eventually come to the inescapable conclusion

that every one of the copies originally published was somehow withdrawn through some sort

of a secret operation with a global reach.

Concerns posed by another Jewish intellectual who wrote the preface of the book.

The research published in the book covers 718 pages. The introduction was written by Jewish

professor Saul Levin, though no enthusiasm on his part was evident in his introduction. He

admits that following the 1977 publication of his book entitled, The Indo-European and

Semitic Languages, J. Yahuda got in touch with him, and they maintained a fruitful

relationship through correspondence, though they never actually met in person. The reason for

the interest in J. Yahuda expressed by S. Levin, as he himself confessed, was the publication

of several writings by J. Yahuda, such as the La Palestine Revisite, written in 1928, Law and

Life According to Hebrew Thought (1932) and This Democracy (n.d.), published by Pitman.

Professor Levin learned of the contents of the book [from the proofs which were sent to him

from time to time] for which he wrote the introduction gradually, as it had already been sent

to the printer. As Professor Levin disclosed: “It was J. Yahuda’s congeniality and my inherent

curiosity that did not allow me to refuse the writing of the introduction.” [For a better

understanding as to why Professor Levin was not enthusiastic about  writing the introduction,

consider the fact that] the black Jew, Martin Bernal, has stated: “Saul Levin was among the

many Jewish individuals who worked on the publication of [my] book, Black Athena.” A

book which has been deemed to be a disgrace and a discredit to serious scholarship by the

vast majority of specialists who have read it.

Joseph Yahuda speaks about his work

In the preface of his book, J. Yahuda notes:

This ecumenical research will be reviewed by three separate specialists, one for each language

researched, although each specialist does have knowledge of the other two languages. This is

not an error committed only by me. I attempted repeatedly, yet unsuccessfully, to find more

scholars who would be willing to assist me in my quests. As an example of what I was up

against, at the very beginning of an hours-long meeting, one potential colleague exclaimed:

“All of this is garbage and we are all wasting our time.” My answer was: “Both you, and I,

will be judged for the words we say, whenever we discuss my work.” I hold no hostility or

bitterness because of such small-minded opposition to my belief. In fact, during the progress

of my research, I twice attempted to arouse [this man’s] interest, but in vain. A little while

after the meeting referred to above, I mentioned his degrading comment to Christodoulos

Hourmouzios, a graduate of the University of Athens, and an acknowledged specialist on

Homer, and he said: ‘ I think you are one of the greatest linguists I know’; he promised

complete cooperation with me. Unfortunately, before we could begin our work, he passed

“There were others who admitted that they had been convinced; that something did really

exist in my theory. However, they did think that my belief in the correspondence of Hebrew

with Greek was rather exaggerated. They said I was too ambitious, and suggested, for

my own good, that I expect less and adopt a ‘less controversial view.’ One of

them, Sir Leon Simon (A British Lord of Jewish descent), a known classicist

who knew Hebrew, attended my first lecture on the issue on the evening of Jan.

14th, 1959.He did this even though he was old and had to travel a long distance

in bad weather and heavy fog. He introduced me, briefly and carefully, not

wanting to commit himself to any decision until the end of my speech. Then,

before the audience was asked to pose questions, he said the following, which I

noted: ‘I don’t believe that everyone will agree with everything J. Yahuda has

told us, as he may have thought that everyone understood what he was saying.

Despite any doubts that may exist, I am sure of one thing. He has resolved a mystery that had

created confusion for scholars for the past 2.000 years. For, if he is correct in stating that

many Greek words that begin with sk were transformed in Hebrew as if sk was a digraph [a

combination of two letters to make one simple sound. ed.], or one of the two letters lost, then

Homer was not wrong when he left the vrachi [ abbreviated ] vowel at the beginning of the

word Skamandros, as in his famous line: ‘Ον Ξανθόν καλεουσι θεοί, άνδρες δε Σκάμανδρον’.

[The Gods called Xanthos, mortal men Skamandros. ed.]  I also had a fruitful interview with a

scholar of international fame, which was then followed by a series of exchanges of

correspondence. This correspondence ceased after he sent me a note, wherein he wrote: ‘It

could also be possible that you would say that the English word ball comes from the Greek

βάλλω, or that you discover a connection between chow and show since chows are exhibited

at shows.

“The result was that I was obliged to fall back on my own sources, and to depend only on my

own efforts, thus devoting my free time to this research for the past 30 years or more. Two

things kept me going: the unfailing support of my wife, Cecile, and the unprecedented

emotions we felt with every new discovery. When my wife was asked by a friend how she

was sure of my work, since she knew neither Greek nor Hebrew, she answered: ‘But, I know

my husband. He hates speculating, he always insists on finding proof. As a lawyer, he is able

to evaluate this proof. He tells me that he has plenty of proof that is convincing, and I believe

him.’ There is truly a plethora of ‘proof that is convincing’ which I have attempted to make

available, not only to those technically specialized, but also to interested, non-specialist

researchers.”

Yahuda realizes the significance of Greek Civilization

“I was somewhat familiar with the Bible, as stated above. My brother, Solomon, and I learned

the New Testament in Hebrew translation from a copy that my father had, as part of his

personal library. For years, the distant Biblical past was alive in my mind: I lived with the

vision of the pyramids to such an extent, and my passion for the Bible was so great, that I

developed hostile feelings for the Greeks and Romans. Strangely, this hostility did not involve

the Egyptians, who were our enemies, had been the enemies of our forefathers and had so

deeply influenced post-Biblical Hebrew. Neither had I been able to learn more than the

necessary Latin needed for my law education and practice. However, my feelings for the

Greeks and Romans have changed radically since then. Now I realize that our differences

were similar to those of a civil war, as fratricidal as the taking of Troy had been, for I became

convinced that the Jews are of Greek descent. This revolutionary transformation took place

around the time I was thirty years old, following the publishing of my book Law and Life

according to Hebrew Thought.  That year (1932), I became interested in biology as a ‘hobby’.

During my haphazard study of the issue, I came across various Greek words that were

strikingly similar to the Hebrew words of the Bible, and I drew the conclusion that the Greeks

had borrowed them from us. I began debating the idea of whether or not I should one day

begin a systematic comparison of the two languages. At that time, I was still fascinated with

the more traditional studies, and, like everyone else, I believed without a doubt that the

Semitic languages were Semitic and the Aryan languages were Aryan. These two could not be

mixed. At the same time, though, I was thinking that it would be interesting to collect and  

deconstruct a complete list of groups of similar words so as to demonstrate the degree of

influence of Hebrew on Greek at the time before Alexander the Great (considering that the

reverse influence became stronger following his conquests). I knew very little of where this

research would lead me and what the results would show.

“I had such little knowledge of Greek that all I knew were the first letters of the alphabet,

knowledge that I had acquired by chance during my studies of mathematics and geometry. I

remember asking my friend Gerald Emanuel, in a teashop in 1932, to write the whole Greek

alphabet on the bottom of a half-written page. The years passed, but when I published my

book Biology and New Medicine in 1951, I then had the opportunity to spend all of my free

time on researching those possible links that I suspected existed between Biblical Hebrew and

Greek. Following the acquisition of some rudimentary knowledge of Greek grammar, I

submerged into the translation of the Septuagint, solely based on my memory of the meaning

of the numerous pages that I had chosen to read. Then I read Homer, comparing him to the

Bible. One page from the translation of the Iliad, one page from the Old Testament, line for

line, page by page; I started with Genesis and the first book of the Iliad, along with the last

book of the Odyssey and the 2nd book of ‘Chronicles.’ Day after day, the list of similar words

grew longer, until it reached 600 words — including words related to different views and

activities of life — which could not be attributed only to the borrowing factor. In any case,

history has not witnessed circumstances where such elaborate borrowing would be possible

on such a large scale. I was convinced that this phenomenon went past the limits of

borrowing, reaching the limits of a genetic relationship. The door of genealogical descent

stood before me and I could not attempt to pass through it or climb above it. It should open

freely and widely and the key to this was the grammar. The only grammatical characteristics

that I knew of that were common to both Greek and Hebrew, concerned the definite article

and the dual number nouns [count nouns. ed.]. I stopped reading and began thinking and re-

thinking the results of my non-processed research. I used the materials I had: analyzing,

classifying, comparing these with the Biblical variations and the dialectic interchanges of the

Greek letters, selecting specific words to be compared. Thus, my theory began to develop.

Some of the Greek dialectic letters could be used interchangeably, such as the letters ‘k’ and ‘t’,

‘o’ and ‘a’, ‘s’ and ‘d.’  I also noted a curious transformation with Hebrew words: a suffix to a

Greek word changed to a prefix in a Hebrew word. Early on during my research, I tested the

exactness of the words and verified their meanings. As the number of tests increased, the

more effective my research became, and the confidence in my theory rose.

“From the beginning, I based a lot of my work on Arabic. With my theory, it became possible

for me to correct the translation of the Septuagint, using the Septuagint and the translation of

the Bible, using the Bible. These discoveries cured me of my dyslexia in relationship to Greek

and Hebrew and made me capable of reading a Hebrew word as if it had been a variation of

the word. I formed a series of phonetic and morphology rules. I gradually gathered a number

of valuable facts. Some examples are that the declension dotiki [dative] exists in Hebrew, that

the masculine plural is the same in Hebrew and Greek, and that, in general, a compound

Greek verb is equivalent to a Hebrew compound verb. I estimate that 9 out of each 10

words of the [Jewish] Bible can be proved to have a purely Greek equivalent. Many

issues were resolved which prove that the Greeks and Jews hold some customs and religious

convictions in common, whereas the Hebrew language is proven to be richer and more

beautiful than believed until today because of the existence of these groups of words. This

whole matter is, in practice, consistent with the following two proposals: Biblical Hebrew is

Greek; and, the Jews are Asian Greeks. In reality, the conclusion of this massive, extended

and complicated research can be summarized in the following brief sentence: Hebrew is

‘Greek wearing a mask.'”

An example for the rest of his co-religionists

As already stated, the research of  J. Yahuda restores part of a universal truth that has fallen

into oblivion for millennia. Not only is the Hebrew language “Greek wearing a mask” (in

other words, a distorted version of Greek), but, as we have announced at international

conventions, there is no other language on the face of the earth except Greek. A few years

ago, we made this statement at a convention of the Literary Society Parnassos,  titled: “The

Ecumenical Character of the Greek Language,” where we used texts and images to prove this

statement. All other languages are just descendants or distorted dialects of Greek,

adopted by the peoples.

Finally, we present one of the tables compiled by the undaunted scholar, J. Yahuda, where

Hebrew letters, along with their pronunciation in Hebrew appear on the left, the equivalent

Greek letters and their pronunciation in the middle, and the Arabic letters and pronunciation

on the right. In the preface, just above the table shown below, Yahuda’s first theorem is

written, to wit: “The Greek and Hebrew alphabets demonstrate striking similarity insofar as

the order of the letters is concerned, their names, their shapes and their pronunciation.” 

We cannot omit to express our admiration for this great man, who, defying the forces of

darkness and medieval ignorance, proved to be an unbiased scholar, unburdened by

preconceived dogma and purposeful deception. A man who broke the bonds of mischievous

misinformation so prevalent in [the past] century, and dared to defy traditional nationalistic

and racist fanaticism while declaring a revolution against the international forces of power.

He has achieved the level of a true Hellene. After discovering the truth, he struggled to

make it known, he revealed it and he published it without fear. His acts were acts of

patriotism, since he has raised his compatriots to a level approaching the Greeks. He

called them “Asian Greeks.” His life and work truly pronounce him to be of equal value to a

Greek, in contrast with those of his compatriots who have denounced him and his book. Is it

because they are afraid or is it because they are unable to follow in his footsteps?

In Conclusion

Yahuda has scientifically proven that both Hebrew and Arabic are Greek in their origin, as is

true with the other languages of the world. It is to be regretted that the speakers of this

distorted Greek dialect do not take advantage of this, so as to elevate themselves to free and

Christ-loving Greeks, as their compatriot Yahuda has done. Many of them  prefer to live in

the dark; It is a fact to be pitied that some are fanatics who hate everything Greek, especially

her history and her language. In the past, many such men appeared in the Roman State as

politicians, academics or administrators in the public sector, and fought against everything

that was Greek. Nowadays, such men cooperate with the global powers that are propelling the

world toward destruction. A destruction that can only be avoided by a rebirth of the only

salvation for humanity: Greek Civilization! 

This article was written by Attorney, linguist, and researcher, Konstantinos G. Georganas, for

Davlos. Feb. 1999 issue, pp.12931-12937. (Translation by staff. Emphasis not in original text

was added.)

Note: The great rhetorician, Isocrates (436-338 B.C.), gave the following definition of a

Hellene in his Panagyricus:

                                      Athens has so far outrun the rest of mankind in thought

                                      and speech that her disciples are the masters of the rest,

                                      and it is due to her that the word “Greek” is not so 

                                      much a term of birth as it is of mentality, and is applied

                                      to a common culture rather than a common descent (50).