Athens Travel Quotes

The sophists were as a rule men who had traveled widely and seen different forms of government. Both conventions and local laws in the city-states could vary widely. This led the Sophists to raise the question of what was natural and what was socially induced. By doing this, they paved the way for social criticism in the city-state of Athens.

That there are shops abroad, even in Athens, never occurred to them, for they regarded travel as a species of warfare, only to be undertaken by those who have been fully armed at the Haymarket Stores.

Demades the orator was once speaking in the Assembly at Athens; but the people were very inattentive to what he was saying, so he stopped and said, "Gentlemen, I should like to tell you one of Aesop's fables." This made every one listen intently. Then Demades began: "Demeter, a Swallow, and an Eel were once travelling together, and came to a river without a bridge: the Swallow flew over it, and the Eel swam across"; and then he stopped. "What happened to Demeter?" cried several people in the audience. "Demeter," he replied, "is very angry with you for listening to fables when you ought to be minding public business.

DEMADES AND HIS FABLE Demades the orator was once speaking in the Assembly at Athens; but the people were very inattentive to what he was saying, so he stopped and said, "Gentlemen, I should like to tell you one of Aesop's fables." This made every one listen intently. Then Demades began: "Demeter, a Swallow, and an Eel were once travelling together, and came to a river without a bridge: the Swallow flew over it, and the Eel swam across"; and then he stopped. "What happened to Demeter?" cried several people in the audience. "Demeter," he replied, "is very angry with you for listening to fables when you ought to be minding public business.

Andersen himself believed that many of his finest stories were written after travels to Rome, Naples, Constantinople, and Athens in 1841. He returned to Copenhagen reinvigorated by the encounter with the 'Orient' and began inventing his own tales rather than relying on the folklore of his culture. Andersen believed that he had finally found his true voice, and 'The Snow Queen,' even if it does not mark a clean break with the earlier fairy tales, offers evidence of a more reflective style committed to forging new mythologies rather than producing lighthearted entertainments.

Procrustes, in Greek mythology, was the cruel owner of a small estate in Corydalus in Attica, on the way between Athens and Eleusis, where the mystery rites were performed. Procrustes had a peculiar sense of hospitality: he abducted travelers, provided them with a generous dinner, then invited them to spend the night in a rather special bed. He wanted the bed to fit the traveler to perfection. Those who were too tall had their legs chopped off with a sharp hatchet; those who were too short were stretched (his name was said to be Damastes, or Polyphemon, but he was nicknamed Procrustes, which meant “the stretcher”).

I have a very clear memory of my first encounter with myth, sitting in a mobile library and travelling, at the same time, with Theseus on the road to Athens. By the time we'd met, and disposed of, the pine-bending giant Sinis, I'd become completely entranced. Within a few months I'd read every book on myths, legends and folklore in our two nearest libraries.

A very poor Greek man once applied for a job as a janitor in a bank in Athens. “Can you write?” demanded the discriminating head of employment. “Only my name,” said the fellow. He didn’t get the job—so he borrowed the money required to travel steerage to the United States and followed his dreams to the “land of opportunity.” Many years later, an important Greek businessman held a press conference in his beautiful Wall Street offices. At the conclusion, an enterprising reporter said, “One day you should write your memoirs.” The gentleman smiled. “Impossible,” he said. “I cannot write.” The reporter was astounded. “Just think,” he remarked, “how much further you would have gone if you could write.” The Greek shook his head and said, “If I could write, I’d be a janitor.

was possessed of clear judgement and great discernment. She committed her European experiences to paper in 1942 under the title Athene Palace, the name then of today’s Bucharest Hilton, where she lived and worked for seven months. For years Rumania had had its own violent fascist movement, the Iron Guard. From 1938 the country was ruled by strict anti-Semitic legislation. At the same time, King Carol II was trying to make himself Rumania’s dictator, as Miklós Horthy had done in Hungary in 1920 and Ioannis Metaxas in Greece in 1936. Since spring 1940, Bucharest had been run by a coalition of fascists and generals led by Marshal Ion Antonescu. In September, Germany more or less took over the country, which was crucially important for the Reich’s energy supplies.

Rumania ceded large parts of its territory to Hungary, King Carol abdicated, real power was transferred to Antonescu and the Iron Guard was given free rein and organised one bloody pogrom after another. In June 1941, Rumania committed itself completely by joining Germany’s foray into the Soviet Union. In 1940, however, the country was still neutral, and in June all of Europe was sitting side by side in the lobby of the Athene Palace, as though nothing untoward was going on: the old Rumanian dignitaries, the leaders of the new radical right-wing government, the American journalists and diplomats, the despondent French ambassador. The ‘elegantly bored’ British – diplomats, oil men, journalists and intelligence officers – had their own table, the young Rumanian nobility sat at the bar,

Trip Advisor: Travel America with Haiku [Texas] Grackles roosting, sentinels on miles of phone line. Don't Mess with Texas. Austin rush hour, "Go down Mopac. You don't wanna mess with I-35." Athens, Texas, Blackeyed Pea Capital of the World. Yup, just another shithole. Killeen, Texas, Kill City, Boyz from Fort Hood. Spending every paycheck. Texas A&M;, Aggies football, the wired 12th man. Too lazy to plant in the Spring. Fredericksburg, Texas. Polka Capital of Texas but I could swear I saw Hitler there. Ft. Worth, Texas, Where the West Begins and a great place to leave. San Antonio, Texas, Fiesta! Alamo City! Northstar Mall! I've been to better tourist traps. Dallas, Texas, D-Town, City of Hate. Don't miss the Galleria. Lubbock, Texas, Oil wells, Hub of the Plains. Stinks like an armpit. Waco, Texas, The Buckle of the Bible Belt. Lossen it up a notch. Neck dragon tattoo, piercings, purple haired kindergarten teacher. Keep Austin weird.

By his early-twenties, John F. Kennedy was living one of the most extraordinary young American lives of the twentieth century. He traveled in an orbit of unprecedented wealth, influence, global mobility, and power. As a student and as diplomatic assistant to his father, who served as U.S. ambassador to the United Kingdom from 1938 to 1940, Kennedy journeyed to England, Ireland, France, Moscow, Berlin, Beirut, Damascus, Athens, and Turkey, pausing briefly from a vacation on the French Riviera to sleep with the actress Marlene Dietrich. He met with top White House officials and traveled to Cuba, Rio de Janeiro, Buenos Aires, Santiago, Peru, and Ecuador. He gambled in a casino in Monte Carlo; visited Naples, Capri, Milan, Florence, Venice, and Rome; rode a camel at the Great Pyramid at Giza; attended the coronation of Pope Pius XII; and witnessed a rally for Italian dictator Benito Mussolini. He recalled of these momentous years, 'It was a great opportunity to see a period of history which was one of the most significant.' In a visit to British-occupied Palestine, Kennedy recalled, 'I saw the rock where our Lord ascended into heaven in a cloud, and [in] the same area, I saw the place where Mohammed was carried up to heaven on a white horse.

city builders and rebuilders (Jerusalem) and city-loving exiles (Babylon). In New Testament times, the people of God become city missionaries (indeed, New Testament writings contain few glimpses of nonurban Christianity). Finally, when God’s future arrives in the form of a city, his people can finally be fully at home. The fallen nature of the city — the warping of its potential due to the power of sin — is finally overcome and resolved; the cultural mandate is complete; the capacities of city life are freed in the end to serve God. All of God’s people serve him in his holy city. QUESTIONS FOR DISCUSSION AND REFLECTION 1. Keller writes, “The church should continue to relate to the human cities of our time, not as the people of God did under Abraham, Moses, or David, but as they did during the time of the exile.” In what ways is the situation of the Christian church different from that of the exiles in Babylon? In what ways is it similar? How does this affect the mission of the church today? 2. From Acts 17 through the end of the book of Acts, Paul has strategically traveled to the intellectual (Athens), commercial (Corinth), religious (Ephesus), and political (Rome) centers of the Roman world. What are the centers of power and influence in your own local context? How is your church seeking to strategically reach these different centers of cultural influence? 3. Keller writes, “Then, as now, the cities were filled with the poor, and urban Christians’ commitment to the poor was visible and striking.” Do you believe this is still true of the Christian church? If so, give an example. If not, how can this legacy be recaptured? 4. Keller writes, “Gardening (the original human vocation) is a paradigm for cultural development. A gardener neither leaves the ground as is, nor does he destroy it. Instead, he rearranges it to produce food and plants for human life. He cultivates it. (The words culture and cultivate come from the same root.) Every vocation is in some way a response to, and an extension of, the primal,

Travel Bucket List 1. Have a torrid affair with a foreigner. Country: TBD. 2. Stay for a night in Le Grotte della Civita. Matera, Italy. 3. Go scuba diving in the Great Barrier Reef. Queensland, Australia. 4. Watch a burlesque show. Paris, France. 5. Toss a coin and make an epic wish at the Trevi Fountain. Rome, Italy. 6. Get a selfie with a guard at Buckingham Palace. London, England. 7. Go horseback riding in the mountains. Banff, Alberta, Canada. 8. Spend a day in the Grand Bazaar. Istanbul, Turkey. 9. Kiss the Blarney Stone. Cork, Ireland. 10. Tour vineyards on a bicycle. Bordeaux, France. 11. Sleep on a beach. Phuket, Thailand. 12. Take a picture of a Laundromat. Country: All. 13. Stare into Medusa’s eyes in the Basilica Cistern. Istanbul, Turkey. 14. Do NOT get eaten by a lion. The Serengeti, Tanzania. 15. Take a train through the Canadian Rockies. British Columbia, Canada. 16. Dress like a Bond Girl and play a round of poker at a casino. Montreal, Quebec, Canada. 17. Make a wish on a floating lantern. Thailand. 18. Cuddle a koala at Currumbin Wildlife Sanctuary. Queensland, Australia. 19. Float through the grottos. Capri, Italy. 20. Pose with a stranger in front of the Eiffel Tower. Paris, France. 21. Buy Alex a bracelet. Country: All. 22. Pick sprigs of lavender from a lavender field. Provence, France. 23. Have afternoon tea in the real Downton Abbey. Newberry, England. 24. Spend a day on a nude beach. Athens, Greece. 25. Go to the opera. Prague, Czech Republic. 26. Skinny dip in the Rhine River. Cologne, Germany. 27. Take a selfie with sheep. Cotswolds, England. 28. Take a selfie in the Bone Church. Sedlec, Czech Republic. 29. Have a pint of beer in Dublin’s oldest bar. Dublin, Ireland. 30. Take a picture from the tallest building. Country: All. 31. Climb Mount Fuji. Japan. 32. Listen to an Irish storyteller. Ireland. 33. Hike through the Bohemian Paradise. Czech Republic. 34. Take a selfie with the snow monkeys. Yamanouchi, Japan. 35. Find the penis. Pompeii, Italy. 36. Walk through the war tunnels. Ho Chi Minh, Vietnam. 37. Sail around Ha long Bay on a junk boat. Vietnam. 38. Stay overnight in a trulli. Alberobello, Italy. 39. Take a Tai Chi lesson at Hoan Kiem Lake. Hanoi, Vietnam. 40. Zip line over Eagle Canyon. Thunderbay, Ontario, Canada.

The first twenty-eight years of my life I lived in the smallish town of Madison, Wisconsin, but in my work I traveled across the U.S. weekly, since my team members were scattered across the country. The regional differences in the U.S. are strong. New York City feels entirely different than Athens, Georgia. So when I began working with foreigners who spoke of what it was like to work with “Americans,” I saw that as a sign of ignorance. I would respond, “There is no American culture. The regions are different and within the regions every individual is different.” But then I moved to New Delhi, India. I began leading an Indian team and overseeing their collaboration with my former team in the U.S. I was very excited, thinking this would be an opportunity to learn about the Indian culture. After 16 months in New Delhi working with Indians and seeing this collaboration from the Indian viewpoint, I can report that I have learned a tremendous amount . . . about my own culture. As I view the American way of thinking and working and acting from this outside perspective, for the first time I see a clear, visible American culture. The culture of my country has a strong character that was totally invisible to me when I was in it and part of it.

By the time I visited Greece, I’d heard much about Moria, a place that had amassed its own mythology, described so often as a kind of underworld. I planned to travel to Lesbos, where I’d visit the camp as a reporter. But first I’d spend some time on the mainland tourist trail with my husband, Ben, and visit the island where my ancestors once lived. We set out into Athens

You ever heard that bit about don’t look a gift horse in the mouth?” “I’ve heard it. Although the Trojans would have fared better with Athens if they had ignored that advice.” I had to look up that reference when I got back to Saul’s.

the leader of the troupe, looked carefully at the girl in front of him. She was a real windfall, and since she herself was prepared to starve with them, he had no objection. She might even, if she had talent as she said, be good for the troupe. For years now he’d been traveling all over Greece. He had given performances in cafés, in the open air, even in barns. Once, when he was young, he had begun his career with lots of dreams, and he’d played beside some serious actors of the day. He’d managed to make a name for himself, but he very soon started to get into the drink. The beginning of the end had arrived, but he hadn’t understood it at the time. He began to forget his words onstage and to delay his entrances, creating gaps in the performance. Soon he stopped being in demand. When he met Zoe, he stopped drinking, but it was too late. Nobody trusted him, nobody would offer him even a small role. But the bug for acting didn’t leave him. He formed his own troupe and from then on he traveled around the countryside. A lot of people had been with him and moved on. Some were real actors and some didn’t want to believe that they would never become actors. Very occasionally, real talent had appeared beside him, but precisely because of that talent they always left for some theater in Athens. He had suffered hundreds of humiliations. Frustrated by the troupe’s poor performances, audiences often threw whatever they found at them, forcing the show to end. And it wasn’t so unusual for them to have to flee from a village in the night so that the disgruntled locals, who felt they’d been cheated after such a bad show, didn’t beat them up. Tickets were often used to barter for eggs, honey, corn, even vegetables—the important thing was for the troupe to eat. When they were lucky, though, they ate in a restaurant. They’d been able to do so today because the tour in Pieria had gone very well thanks to Martha, the woman who was observing Polyxeni so carefully. Lambros had to admit that her acting had saved the whole troupe. She’d been with them for two months, and things

So dispatched, Aristagoras traveled to Athens—the most powerful city in Greece. Here he changed tactics: instead of speaking with the ruler, he addressed the crowd (in accordance with another of Herodotus’s rules, that it seems to be easier to fool a crowd than a single person) and appealed directly to the Athenians to help the Ionians.

Athens somehow manages to be bright white and grubby at the same time. The most beautiful freshly painted neoclassical homes are defaced with new graffiti. Ancient ruins are everywhere, of course, but seem to have little to do with anything else. It’s Los Angeles with a past.

5. Paul, Silas, and Timothy left Thessalonica to protect the believers and traveled west for two days to Berea (Acts 17:10). But Jews from Thessalonica followed the apostle to Berea and forced him to leave town. Some believers escorted Paul to Athens, likely by sea. 6. Silas and Timothy joined Paul in Athens a short time later only to be sent back to Macedonia: Timothy to Thessalonica (3:1–5) and Silas possibly to Philippi. Paul tried but was prevented from revisiting Thessalonica (2:17–18).

Luke does not at this point give many details about the travels of Silas and Timothy, but Paul gives more information in 1 Thessalonians 3, and Luke gives more details at Acts 18:1, 5. These passages reveal the following sequence: (1) Paul traveled to Athens, leaving Silas and Timothy in Berea (17:14–15). (2) Paul summoned Silas and Timothy to join him in Athens (v. 15). (3) Silas and Timothy joined Paul in Athens (v. 16; 1 Thess. 3:1–2). (4) Paul became concerned for the churches he had just founded in Macedonia (in Philippi, Thessalonica, and Berea), so he sent Timothy to Thessalonica to find out how that church was doing amid its persecution and opposition (1 Thess. 3:1–2). At the same time he must have sent Silas somewhere else in Macedonia (Acts 18:5), being willing to be left at Athens “alone” (1 Thess. 3:1). It is likely that Silas went at least to Philippi but possibly also to Berea. (5) Paul “left Athens and went to Corinth” (Acts 18:1). (6) Silas and Timothy joined Paul again in Corinth, bringing good news from the churches of Macedonia (18:5; 1 Thess. 3:6). (7) From Corinth, Paul wrote his two letters to the church at Thessalonica (1 Thess. 1:1; 2 Thess. 1:1; both of these letters come from “Paul, Silvanus [= Silas], and Timothy”).

The cats of Athens, like the citizens, are very intelligent. Just after the war I used to eat almost every night in an open-air taverna in the Plaka. One end of the garden was separated by a high wall from an outdoor cinema, and at the same moment every night, a huge black and white tom-cat stalked over the tiles to sit with his back towards us on this wall, intent and immobile except for the slow rhythmic sway of his hanging tail. After exactly five minutes he would saunter away again over the roofs. The waiter’s verdict on this procedure was obviously correct: “He comes for the Mickey Mouse every night,” he explained. “You could set your watch by him.

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like that. Many of the mighty cities of North Africa like El Djem in what is now Tunisia were left to decay in peace. Even today they have massive ruins. El Djem has its vast Roman amphitheatre. Orange, in southern France, has a Roman theatre and an aqueduct. Athens has a vast Roman temple of Zeus and a library built by the emperor Hadrian (AD 117–138), who passed this way on his travels (see Chapter 17). Baalbek in the Lebanon has two colossal temples, and one of them – the temple of Bacchus – is still practically intact. Rome itself remained home to some of the most enormous ruins: The Colosseum, the city’s biggest amphitheatre, is still largely in one piece (see Chapter 8); the ruins of the imperial palaces still cluster across the Palatine Hill, and the baths of Caracalla look like a giant’s cave complex. The Aurelian walls of Rome, built in the 270s (see Chapter 19 for information on the emperor Aurelian), still surround most of Rome. The survival of Roman books Roman writers were all hugely influential in different ways, but it’s thanks to the survival of their texts that we know what we do about the Roman world. Consider these examples: Cicero (Marcus Tullius Cicero) (106–43 BC): Cicero was a great orator, lawyer, and statesman. Well aware of his importance, he published his speeches, treatises on government (De Re Publica), duty (De Officiis), the nature of gods (De Deorum Natura), and also a vast collection of his private correspondence. A great deal survives and he had a huge influence on thought and literature in early modern times. Caesar (Gaius Julius Caesar) (100–44 BC): Caesar wrote his own account of his war in Gaul (Bellum Gallicum), and also part of his civil war with Pompey (Bellum Civile). The texts are famous for sounding objective (though they aren’t at all), and for their spare, terse style, but are exceptional historical resources for the time. To find out more about Julius Caesar, go to Chapter 14. Catullus

The conformity demanded of men in our patriarchal culture is like Procrustes’ bed in Greek mythology. Travelers on their way to Athens were placed on this bed. If they were too short, they were stretched to fit, as on a medieval torture rack; if they were too tall, they were merely cut down to size.

The essayist and investor Paul Graham, a peer and rival of Peter Thiel’s, has charted the trajectory of a start-up, with all its ups and downs. After the initial bump of media attention, the rush of excitement from the unexpected success, Graham says that the founders enter a phase where the novelty begins to wear off, and they quickly descend from their early euphoria into what he calls the “trough of sorrow.” A start-up launches with its investments, gets a few press hits, and then smacks right into reality. Many companies never make it out of this ditch. “The problem with the Silicon Valley,” as Jim Barksdale, the former CEO and president of Netscape, once put it, “is that we tend to confuse a clear view with a short distance.” Here, too, like the founders of a start-up, the conspirators have smacked into reality. The reality of the legal system. The defensive bulwark of the First Amendment. The reality of the odds. They have discovered the difference between a good plan and how far they’ll need to travel to fulfill it. They have trouble even serving Denton with papers. Harder has to request a 120-day extension just to wrap his head around Gawker’s financial and corporate structure. This is going to be harder than they thought. It always is. To say that in 2013 all the rush and excitement present on those courthouse steps several months earlier had dissipated would be a preposterous understatement. If a conspiracy, by its inherent desperation and disadvantaged position, is that long struggle in a dark hallway, here is the point where one considers simply sitting down and sobbing in despair, not even sure what direction to go. Is this even possible? Are we wrong? Machiavelli wrote that fortune—misfortune in fact—aims herself where “dikes and dams have not been made to contain her.” Clausewitz said that battle plans were great but ultimately subject to “friction”—delays, confusion, mistakes, and complications. What is friction? Friction is when you’re Pericles and you lay out a brilliant plan to defend Athens against Sparta and then your city is hit by the plague.

All in all, ethnic and religious and color prejudice existed in the ancient world. Constructions of races—White Europe, Black Africa, for instance—did not, and therefore racist ideas did not. But crucially, the foundations of race and racist ideas were laid. And so were the foundations for egalitarianism, antiracism, and antislavery laid in Greco-Roman antiquity. “The deity gave liberty to all men, and nature created no one a slave,” wrote Alkidamas, Aristotle’s rival in Athens. When Herodotus, the foremost historian of ancient Greece, traveled up the Nile River, he found the Nubians “the most handsome of peoples.” Lactantius, an adviser to Constantine I, the first Christian Roman emperor, announced early in the fourth century: “God who creates and inspires men wished them all to be fair, that is, equal.” St. Augustine, an African church father in the fourth and fifth centuries, maintained that “whoever is born anywhere as a human being, that is, as a rational mortal creature, however strange he may appear to our senses in bodily form or colour or motion or utterance, or in any faculty, part or quality of his nature whatsoever, let no true believer have any doubt that such an individual is descended from the one man who was first created.” However, these antislavery and egalitarian champions did not accompany Aristotle and St. Paul into the modern era, into the new Harvard curriculum, or into the New England mind seeking to justify slavery and the racial hierarchy it produced.

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