Ergon Quotes

The ferry master moved away to lower the bow ramp onto the sand. He'd taken three paces when he heard a loud splash behind him. He swung around to see Ergon's head bobbing to the surface next to the stern of the punt, his arms thrashing widely as the shock of the cold sea water revived him. Crowley grinned at the ferry master. 'Thought a little swim might do him good' he said. Ergon was already floundering his way towards the beach. He was in waist-deep water now and in no danger of growing. Sodden and spluttering, he staggered up the sand and stood, glaring at Crowley and dripping water. 'I'll kill you for that!' he snarled Crowley raised an eyebrow. 'So you keep saying' He snapped his fingers at the two horses and they followed him down the ramp onto the land. The ferry master watched with interest. He'd never seen a Ranger tossed overboard before- particularly by another Ranger.

Two thousand years ago, Jesus came to destroy the works of Satan (see 1 John 3:8). The word works is the Greek word ergon, meaning business operations (Strong’s, G2041). Every residue of the curse that was introduced through Adam was removed through the atoning work of the Son of God. Jesus put Satan out of business. What was Satan’s business? Oppression, bondage, sickness, and disease.

Quod siquis dicat, Ergone populus tyrannicae crudelitati & furori jugulum semper praebebit? Ergone multitude civitates suas fame, ferro, & flamma vastari, seque, conjuges, & liberos fortunae ludibrio & tyranni libidini exponi, inque omnia vitae pericula omnesque miserias & molestias a rege deduci patientur? Num illis quod omni animantium generi est a natura tributum, denegari debet, ut sc. vim vi repellant, seseq; ab injuria, tueantur? Huic breviter responsum sit, Populo universo negari defensionem, quae juris naturalis est, neque ultionem quae praeter naturam est adversus regem concedi debere. Quapropter si rex non in singulares tantum personas aliquot privatum odium exerceat, sed corpus etiam reipublicae, cujus ipse caput est, i.e. totum populum, vel insignem aliquam ejus partem immani & intoleranda saevitia seu tyrannide divexet; populo, quidem hoc casu resistendi ac tuendi se ab injuria potestas competit, sed tuendi se tantum, non enim in principem invadendi: & restituendae injuriae illatae, non recedendi a debita reverentia propter acceptam injuriam. Praesentem denique impetum propulsandi non vim praeteritam ulciscenti jus habet. Horum enim alterum a natura est, ut vitam scilicet corpusque tueamur. Alterum vero contra naturam, ut inferior de superiori supplicium sumat. Quod itaque populus malum, antequam factum sit, impedire potest, ne fiat, id postquam factum est, in regem authorem sceleris vindicare non potest: populus igitur hoc amplius quam privatus quispiam habet: quod huic, vel ipsis adversariis judicibus, excepto Buchanano, nullum nisi in patientia remedium superest. Cum ille si intolerabilis tyrannus est (modicum enim ferre omnino debet) resistere cum reverentia possit, Barclay contra Monarchom. 1. iii. c. 8.

Zanaatkar için yapılan ilk övgüler, zanaatkârların usta tanrısı Hephaistos’a yönelik olarak Homeros destanlarında yer alır (..) Destanda zanaatkar için kullanılan kelime demioergos'tur. Ki bu da kamu [demios) ve üretken (ergon) kelimelerinden oluşan bileşik bir kelimedir. Kadim zanaatkar,kabaca ortasmıfa denk bir toplumsal konum işgal eder. Demioergoi, çömlekçi gibi el sanatçısı işçilerin yanı sıra, doktorlar ve alt düzey hâkimleri, profesyonel şarkıcıları ve eski zamanların haber yayıcıları işlevine sahip ulaklan da içerir. İşte bu türden sıradan yurttaşlar, görece az sayıda ve çalışmayan aristokratlar ile köle kitleleri arasında bir yerde yaşıyordu.

In Xenophon's summary of the allegory [Prodicus' "Choice of Heracles'' ] the young Heracles has sat down at a crossroads, not knowing which path to follow through life. As he sits deliberating, two women appear to him. Their physical appearance is a study in contrasts, and they are clearly villainness and heroine. Evil (Kakia) is overfed, plump, rouged, and all powdered up. She wears revealing clothes and is vain, viewing herself in a mirror and turning around to see if she is being admired. Virtue (Arete), on the other hand, wears simple white; her only adornments are purity, modesty, and temperance. These apparitions proceed to give speeches in praise of the life that they can give Heracles. Evil speaks first-an ominous choice, since in such debates, the first speaker typically loses. She offers Heracles a life of free, effortless pleasure. There will be no delights that he will not taste, no difficulties that he will not avoid. He need never worry about wars and affairs. All he need trouble himself about will be what food or drink to take; what to look at, hear, smell or touch for his pleasure; what partner he might enjoy, how he might sleep softest, and how he can obtain all these with the least toil (aponOtata). If ever there are shortages, he will not suffer ponos or hardship either in body or soul. Rather "you will enjoy those things that others work to produce, and you will not hold back from profiting everywhere." Evil tells Heracles her name, but adds confidentially that to her friends she is known as Happiness (Eudaimonia). Very different is the tone and substance of Virtue's argument. For while Evil would have Heracles live for himself alone and treat others as means to his self-gratification, Virtue begins by saying that she knows Heracles' parents and nature: Heracles must live up to his Olympian heritage. Therefore she will not deceive him with "hymns to pleasure." Evil's enticements are in fact contrary to the divine ordering, "for the gods have given men nothing good without ponos and diligence." There follows a series of emphatic verbal nouns to hammer home this truth: if you want divine favor, you must worship the gods; if you want to be admired, you must do good works for your friends; if you want to be honored, you must benefit your city and Greece; if you want the earth to bear crops, you must cultivate the land. Flocks require tending, war demands practice. And if you want strength (Heracles' trademark), you must accustom your body to serve your will, and you must train "with ponoi and sweat:' At this point, Evil bursts in to deplore such a harsh lifestyle. She is immediately silenced, however, as Virtue argues that duality is essential to a sense of fulfillment and even to pleasure itself. For paradoxically, ponos (pain, struggle) makes pleasure pleasurable. Evil's vision of happiness is one of continual and languid orgy-food without hunger, drink without thirst, sex without desire, sleep without weariness. But as experience shows, continual partying soon loses its zest, even if one goes so far as to cool expensive drinks "with snow" in summertime. By contrast, Virtue's own followers have no real trouble in satisfying their desires. They do so not by committing violence against others or living off others' labor, but by simply "holding off until they actually do desire" food or drink. Hunger is the best sauce, and it is free. Furthermore, Virtue appeals to Heracles' native idealism. What hedonists have ever accomplished any "fine work" (ergon kalon)? None, for no beautiful or divine deed is ever done "without me [Virtue] ." Therefore, wherever there are energetic, effective people, Virtue is present: she is a helper to craftsmen, a guard of the household, a partner in peacetime ponoi, an ally for the works (erga) of war, the best support of friendship. To choose Evil would be shameful and not even extremely pleasurable, while with Virtue one will lead the most varied and honorable life.

«Mamá, papá, lo he conseguido, ya he visto lo que es real en mí.He alcanzado a consciencia cada uno de mis sueños, lo he logrado... ya soy... el asesino de mis pesadillas.» Ergon.