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#gordian knot
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The Gordian Knot is going to super hell for gay crimes and being impossible to undo!!!
requested by: Anonymous
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nonbinarystarcomics5 months ago
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Okay so tumblr was a narc and reloaded the page before I could reblog, so I lost the original post BUT
There's this post going around with THIS image:
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And it says: "Haters be like...
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EXCEPT IT IS???
You just have to think in 3 dimensions...
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And before you say "well that's cheating", tell me
WHERE
Where does it say you have to solve this puzzle flat? Where dos it say you are not allowed to work with it as a physical puzzle?
It doesn't.
All it says is "make a path that goes through every door once". That's it.
If they WANTED other constraints they should have specified.
Yall gotta tell your haters to back OFF because its a Gordian Knot kinda day and you are carrying a KNIFE 馃敧.
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guettisknippse2 months ago
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gordian knot (light)
F眉r mich sah der Gordische Knoten gar nicht so unl枚sbar aus, aber wahrscheinlich war das hier nur die kostenlose Testversion. Die Vollversion w眉rde wahrscheinlich eine Menge Geld kosten. Aber immerhin w盲re dann das Schwert dabei statt eines stumpfen Taschenmessers.
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frozenthoughtboxa month ago
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How would you feel if you were stood in line behind Alexander the Great, waiting for your turn to try and untie that big knot, and you鈥檝e been practicing for ages and strategizing and everything, and this dude just cheats.
And cheats in a way so that nobody else can try to do it legitimately.
Like WTF dude?
What a dick
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thevisualartofmetal9 months ago
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Artwork by Tim Spear Gordian Knot - Gordian Knot (1999) Progressive Metal/Rock
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rastronomicals17 days ago
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7:24 PM EDT September 6, 2021:
Gordian Knot - 鈥淔ischer鈥檚 Gambit鈥 From the album Emergent (January 14, 2003)
Last song scrobbled from iTunes at Last.fm
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comparativetarot11 months ago
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Ace of Swords.聽Art by Yoshi Yoshitani, from the Tarot of the Divine.聽
The Gordian Knot Turkey, Greek Legend
The Ace of Swords represents a sudden burst of inspiration. A new solution, a new way of thinking to break through a problem.聽Slicing through the Gordian Knot聽begins a campaign to conquer new lands.聽
Upright: New projects, truth, assertiveness, creative thinking, clarity Reversed: Lack of communication, misinformation, rigidity, confusion
From the artist:聽
鈥淭he suit of swords is about intellect and thought, and the Ace card represents the beginning. So this card is about thinking outside the box to solve problems and move forward. Honestly, I have associated this card with the slicing of the Gordian Knot for years, long before this project began, with it鈥檚 riddle quality and divine blessing. But like all double edged swords, you have to be careful how you wield your weapons, it鈥檚 easy to hurt something you meant to keep safe.鈥 鈥 Yoshi Yoshitani
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chippedwinga year ago
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raining-leaves2 years ago
Conversation
The Gordian Stem
Blake: Do I even want to know what you're doing?
Yang, with a bowl of cherries: Trying to tie a knot in a cherry stem with my tongue. No one ever tells you it's this hard...
Weiss: And you're attempting this for the purpose of...?
Yang: Bragging rights!
Weiss: I... I don't understand.
Ren: I think I know. Nora had a stint where she tried the same thing. Apparently-
Nora: If you can tie a knot in a cherry stem in your mouth, you're an amazing kisser!
Pyrrha: Oh! Then Jaune must be- uh... nevermind.
Yang: Vomit boy? I don't believe it. *She extends the bowl of cherries to Jaune.*
Jaune, unamused and staring at Pyrrha: Thanks. *Takes one and pops it in his mouth with a sigh.*
Yang: There's no way he's going to-
Jaune: Done.
Yang: What?
Jaune: I'm done. I present to you, the Gordian stem. *Sticks out his tongue to show a miniature Gordian Knot laying on it*
Yang: ... Holy shit...
Weiss: Where's the pit? You didn't swallow it, did you?
Jaune, shrugging: Inside the knot.
Blake: Are we just going to pretend the stem was long enough to do that? Because it wasn't.
Nora: WOOOOO! TEAM JNPR FOR THE WIN!
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puerdecadentea year ago
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Alexander Cuts the Gordian Knot (1767) by Jean-Simon Berth茅lemy
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madewithoneriba year ago
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Don鈥檛 Wait to Be Done with Sin | April 16, 2020
What Mercy Says in Calamity
聽 聽 When they told JESUS about the horror that had happened, 聽 聽 HIS response caught them completely off guard.
Pontius Pilate, from what we know from the Gospels & the Jewish historian Josephus, was a politically & morally pragmatic Roman governor willing to employ humiliation & brutality when he wanted to exert imperial authority over a fomenting rebellion.
聽 聽 He did both when he ordered the assassination of some 聽 聽 Galilean Jews while they were offering sacrifices in the 聽 聽 temple according to the law of Moses.
聽 聽 We aren鈥檛 told the historical reason behind the killings.
聽 聽 Perhaps these particular Galileans had engaged in 聽 聽 some seditious act against Rome, or perhaps they 聽 聽 happened to be in the right place at the wrong time 聽 聽 when Pilate decided to send a general 聽 聽 message of terror to the agitating Jewish people.
聽 聽 聽 聽 What we are told is Pilate had the Galileans鈥 鈥渂lood... 聽 聽 聽 聽 . . . mingled with their sacrifices.鈥
聽 聽 This added the insult of religious defilement to the 聽 聽 horror of the murders, ensuring whatever message 聽 聽 he was sending would spread throughout Palestine 聽 聽 with the speed of fear & outrage [Luke 13:1].
聽 聽 We鈥檙e also told when JESUS received the news, 聽 聽 HE completely ignored whatever message Pilate 聽 聽 was sending.
聽 聽 And HIS answer to the people鈥檚 theological question 聽 聽 as to why this happened likely shocked HIS hearers 聽 聽 almost as much as it shocks us today.
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Unexpected Message
聽 聽 JESUS鈥檚 response was brief & blunt:
聽 聽 Do you think that these Galileans were 聽 聽 worse sinners than all the other Galileans, 聽 聽 because they suffered in this way? 聽 聽 No, I tell you; but unless you repent, 聽 聽 you will all likewise perish. [Luke 13:2鈥3]
聽 聽 What JESUS didn鈥檛 say was shocking.
HE said nothing about a messianic deliverance of GOD鈥檚 people from the humiliating Roman oppression & the grievous Gentile occupation of the Promised Land.
HE said nothing about the offense to GOD鈥檚 glory in the temple鈥檚 defilement.
HE said nothing about specific sins the Galileans may have committed to warrant GOD鈥檚 allowing such ignominious deaths 鈥 nothing that might allay HIS hearers鈥 fears that such a horror could befall them.
HE didn鈥檛 even say anything about forgiving one鈥檚 enemies.
聽 聽 What JESUS did say was even more shocking: 聽 聽 the Galileans鈥 tragedy should lead HIS hearers to 聽 聽 repent before GOD.
聽 聽 The fact that they were still alive was 聽 聽 owing not to their goodness, 聽 聽 but to GOD鈥檚 mercy.
聽 聽 Before these hearers had time to formulate questions 聽 聽 or objections, JESUS drove HIS point home 聽 聽 with a different example:
聽 聽 聽 聽 Or those 18 on whom the tower in Siloam fell & 聽 聽 聽 聽 killed them: do you think they were worse offenders 聽 聽 聽 聽 than all the others who lived in Jerusalem?
聽 聽 聽 聽 No, I tell you; but unless you repent, 聽 聽 聽 聽 you will all likewise perish. [Luke 13:4鈥5]
聽 聽 In both the premeditated murder of the Galileans & 聽 聽 in the accidental deaths resulting from the tower鈥檚 聽 聽 collapse, JESUS wanted HIS hearers to hear an 聽 聽 urgent message from GOD:
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聽 聽 聽 聽 聽 聽 聽 聽 聽 聽 聽 聽 聽 聽 聽 聽 聽聽 聽 聽 聽 REPENT.
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Why This Suffering?
聽 聽 聽 聽The people listening to JESUS that day were 聽 聽 聽 聽looking for an answer that all people of all eras 聽 聽 聽 聽look for:
Why this suffering?
Why this evil, & why did it befall these victims?
What can I do to escape from it befalling me?
聽 聽 聽 聽We know, not only from this text in Luke 13:1-5 but 聽 聽 聽 聽from numerous places in Scripture, that many held 聽 聽 聽 聽to a theology of suffering that drew direct lines from 聽 聽 聽 聽an individual鈥檚 specific suffering to a specific sin 聽 聽 聽 聽against GOD.
聽 聽 聽 聽We hear it in Job鈥檚 anguished spiritual wrestlings & 聽 聽 聽 聽centuries later in the disciples鈥 question about 聽 聽 聽 聽why a man was born blind [John 9:1鈥3].
聽 聽 聽 聽The answer JESUS gave accomplished, in one stroke, 聽 聽 聽 聽a number of crucial theological corrections.
聽 聽 聽 聽It removed unwarranted social stigma from victims 聽 聽 聽 聽of such calamities & their families by emphasizing 聽 聽 聽 聽that their guilt wasn鈥檛 necessarily worse than anyone else鈥檚.
聽 聽 聽 聽It undercut anyone鈥檚 errant belief that their 聽 聽 聽 聽current lack of suffering amounts to 聽 聽 聽 聽GOD鈥檚 endorsement of their righteousness.
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聽 聽 聽 聽 聽 聽 聽 聽And most importantly, it revealed the 聽 聽 聽 聽 聽 聽 聽 聽sin-guilt聽of every person before GOD.**
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鈥楿nless You Repent鈥
聽 聽 聽 That last point was JESUS鈥檚 main point, the urgent 聽 聽 聽 message HE wanted the people to hear in the 聽 聽 聽 headline-news tragedies of the day.
聽 聽 聽 Whether perishing came through the agency of evil 聽 聽 聽 human volition [Pilate], or the various effects of 聽 聽 聽 futility-infused creation [falling tower], or, as HE would 聽 聽 聽 address just a few verses later, the effects of evil 聽 聽 聽 spiritual oppression [Luke 13:10-17]
聽 聽 聽 鈥 for JESUS, the primary issue was 聽 聽 聽 the perishing itself, not its agent.
聽 聽 聽 The primary issue wasn鈥檛 how people died, but 聽 聽 聽 that people died, & death鈥檚 eternal ramifications.
聽 聽 聽 That鈥檚 the problem JESUS had come to address.
聽 聽 聽 The collective human problem is that 聽 聽 聽 鈥渁ll we like sheep have gone astray; we have turned 聽 聽 聽 鈥 every one 鈥 to their own way,鈥
聽 聽 聽 聽 聽 聽 聽 聽 聽 & JESUS had come to have 聽 聽 聽 聽 聽 聽 聽 聽 聽 鈥渢he iniquity of us all鈥 聽 聽 聽 聽 聽 聽 聽 聽 聽 laid on HIM [Isaiah 53:6].
聽 聽 聽 The wages of our sin is a death far more profound 聽 聽 聽 than the ceasing of life in our bodies, & JESUS had 聽 聽 聽 come to provide us GOD鈥檚 鈥渇ree gift of聽eternal life鈥 聽 聽 聽 [Romans 6:23].
聽 聽 聽 HE hadn鈥檛 come to deliver the Jews from Rome鈥檚 聽 聽 聽 temporal oppression, but to
聽 聽 聽 聽 聽 聽 聽 聽 聽 deliver all people everywhere 聽 聽 聽 聽 聽 聽 聽 聽 聽 who would believe in HIM 聽 聽 聽 聽 聽 聽 聽 聽 聽 from eternal perishing, & 聽 聽 聽 聽 聽 聽 聽 聽 聽 to give them everlasting life 聽 聽 聽 聽 聽 聽 聽 聽 聽 in a Promised Land
聽 聽 聽 of which the Israel of this age was 聽 聽 聽 but a copy & shadow [John 3:16].
聽 聽 聽 And this is why JESUS responded to the news of the 聽 聽 聽 Galileans鈥 deaths with the shocking words 聽 聽 聽 鈥渦nless you repent, you will all likewise perish.鈥
聽 聽 聽 It may sound harsh.
聽 聽 聽 But there are moments when seemingly harsh words 聽 聽 聽 are great mercies, as every parent of a young child 聽 聽 聽 about to dash into the street knows.
聽 聽 聽 JESUS鈥檚 hearers didn鈥檛 need to know the specific guilt 聽 聽 聽 of the Galileans or Pilate鈥檚 political motivations or any 聽 聽 聽 other secondary issue.
聽 聽 聽 They needed to know if they still had breath, 聽 聽 聽 聽 聽 聽 the offer of forgiveness for sin & 聽 聽 聽 聽 聽 聽 escape from terrible perishing 聽 聽 聽 聽 聽 聽 was still offered to them
聽 聽 聽 聽 聽 聽 鈥 if they would repent.
聽 聽 聽 And the same is true for us today.
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Judge with Right Judgment
聽 聽 聽 JESUS is not simplistic when it comes to the 聽 聽 聽 agonies of human suffering.
聽 聽 聽 Reading through the Gospels, we see that 鈥渞epent鈥 聽 聽 聽 is not the only way HE responds to our afflictions.
聽 聽 聽 HE responded with manifest compassion & kindness 聽 聽 聽 to many, such as:
a mother about to bury her son [Luke 7:11鈥15],
a leper who longed for healing [Matthew 8:1鈥4], &
a man paralyzed for 38 years who thought he鈥檇 never walk again [John 5:1鈥17].
聽 聽 聽 But JESUS said something during the controversy erupting 聽 聽 聽 from that last example that we can apply here.
聽 聽 聽 Having healed the paralyzed man on the Sabbath, HE 聽 聽 聽 was rebuked & opposed by the Jewish leaders.
聽 聽 聽 HIS response to them was, 聽 聽 聽 鈥淒o not judge by appearances, but 聽 聽 聽 judge with right judgment鈥 [John 7:24].
聽 聽 聽 In other words, the leaders & observers had not seen the 聽 聽 聽 most important reality in the man鈥檚 suffering & deliverance: 聽 聽 聽 the mercy of GOD & the offer of repentance [John 5:14].
聽 聽 聽 When we examine our own suffering or someone else鈥檚, we 聽 聽 聽 are often tempted to ask why.
聽 聽 聽 What did we or they do to deserve this?
聽 聽 聽 Or we may try to decipher GOD鈥檚 purposes in a Gordian knot 聽 聽 聽 of secondary causes.
聽 聽 聽 But this is far above our creaturely pay grade, for 聽 聽 聽 GOD鈥檚 purposes are often opposite of our perceptions.
聽 聽 聽 Instead, the most helpful truth to hear, & heed, might be 聽 聽 聽 JESUS鈥檚 words 鈥淒o not judge by appearances, 聽 聽 聽 but judge with right judgment.鈥
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Headline in Every Tragedy
聽 聽 聽 We are called to respond to the myriad human suffering 聽 聽 聽 in the world in many ways.
聽 聽 聽 But one takes precedence above them all.
聽 聽 聽 As with HIS original hearers, the urgent message 聽 聽 聽 JESUS wants all of us to hear in the headline-news 聽 聽 聽 tragedies of our day is
聽 聽 聽 聽 聽 聽 鈥渦nless you repent, you will 聽 聽 聽 聽 聽 聽 聽 聽all likewise perish.鈥
聽 聽 聽 These are shocking words to hear in the face of suffering.
聽 聽 聽 They catch us off guard, because they are answering a 聽 聽 聽 question most people are not asking.
聽 聽 聽 But coming from JESUS, especially hearing them 聽 聽 聽 this side of the cross, we know they are not the 聽 聽 聽 heartless ravings of a hateful prophet.
聽 聽 聽 聽 聽 聽 No one loved like JESUS [John 15:13].
聽 聽 聽 Rather, they are the mercifully frank diagnosis of 聽 聽 聽 the Good Physician, who offers to bear our 聽 聽 聽 eternally terminal disease HIMSELF
聽 聽 聽 聽 聽 聽 if we will repent & receive HIS free gift of 聽 聽 聽 聽 聽 聽 eternally healthy life.
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Jon Bloom [@Bloom_Jon] serves as author, board chair, & co-founder of Desiring GOD. He is author of three books, Not by Sight, Things Not Seen, & Don鈥檛 Follow Your Heart. He & his wife have five children & make their home in the Twin Cities.
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anatomy-lessona year ago
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鈥淲hatever its precise location, the Tumulus of Midas was but one point in a vast dominion associated with Midas by landmarks from southeastern Phrygia to western Macedonia. The most widespread tradition in the geography of Midas concerns the location of the spring where Midas captured Seilenus (or 鈥渢he satyr,鈥 sometimes identified as Marsyas). The most famous spring to be associated with Midas and the capture of Seilenus was at Celaenae (later Apamea), at the headwaters of the Maeander River, where both Xerxes and Cyrus the Younger paused on their marches across Phrygia. Callisthenes reports that Midas founded an altar to Zeus at Celaenae, for this was where his son Anchyrus had plunged into a chasm in the earth. Sositheus, a tragedian of the third century b.c.e., describes Celaenae as Midas鈥 capital, and as the place where the body of Midas鈥 other son, Lityerses, was flung into the Maeander River. Another spring of Midas and Seilenus was at Thymbrium, east of Celaenae, where it was visited by Xenophon on his way with Cyrus from Phrygia toward Cilicia. Yet another was located at Ancyra (modern Ankara), a city said to have been founded by Midas and visited by Alexander. Farthest from these central Anatolian sites was the spring in Macedonia at the foot of Mount Bermium, where the Macedonian royal dynasty originated, according to a tradition familiar to Herodotus. This was very likely at the site of the Nymphaeum at Mieza, where Aristotle later tutored Alexander in the arts of rulership and in metaphysical matters, and where, as some have suggested, Aristotle made Alexander mindful that he was heir to a kingship that had once belonged to Midas. Ancient historians who recalled the landmarks of Midas, as the foregoing examples show, did so on occasions when these were visited by men seeking to establish or extend sovereignty. The most famous such pilgrimage of power was Alexander鈥檚 encounter with the Gordian Knot. The knot itself belonged to the cart that Midas dedicated to Zeus the King, on what was reputed to be the site of Midas鈥 palace at Gordium. Whether by sword stroke or by more patient means, Alexander was reputed to have undone the knot that held the yoke onto the tongue of this cart, thereby fulfilling a local prophecy that he who undid the knot would rule Asia, or, according to the alternative version, would rule the inhabited world (oikoumene). Midas, in this instance, was clearly the paradigm of worldly rulership. All of the monuments and landmarks associated with Midas were places for contemplation, and possibly ceremonial acknowledgment, for those who sought sovereignty. They betokened the outermost limits of greatness. They were also reminders that those with the greatest wealth and power owed the greatest sacrifices to assure the well-being of their dominions. They also signified, in a mythopoeic manner, the attributes of sovereignty as the personal attributes of Midas. Midas鈥 kingship was thus the origin and basis of agriculture, according to the legend of Lityerses. And Midas鈥 kingship was the source of the gold that the earth of Asia yielded, in the Pactolus River at Sardis. For Midas鈥 personal attribute, the golden touch that was his gift or curse from the gods, was either washed off him by the Pactolus, or transferred to that stream after his death.聽聽 In sum, Midas was remembered as a man who had achieved everything men could dream of, and had won everlasting fame. Although certain elements of the legend of Midas, as told by the Greeks, made a farce of his grandeur, the farce was only a reminder that Midas, like every other human being, was mortal in the end. The epigram on his tomb described the forces of nature as reminders of his former greatness. Midas鈥 more widespread monuments were springs and rivers, and even beds of reeds that whispered his name in the wind. One could say that the memory of Midas had become a feature of the natural landscape.鈥 - Mark Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. University of California Press, 2006. pp. 71-73.
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rastronomicals4 months ago
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6:54 AM EDT April 30, 2021:
Gordian Knot - "Surround Me" From the album Emergent (January 14, 2003)
Last song scrobbled from iTunes at Last.fm
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exolyrids2 years ago
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patchwork people, gordian knots
we stitched ourselves together:聽needled our bleeding hearts with eachother鈥檚 heartstrings; cross-stitched our hips, where we were never to be joined; threaded together our fingers and hooked our legs until we were a gordian knot of impossibilities; piecemeal faces, a composite of you and me and us.聽
聽 聽 聽we were inseparable, unsolvable, untieable 鈥
聽 聽 聽until we were not.聽
they cut us out of eachother, because scissors beats string beats sorrow beats love, and then they rent us apart until the threads tore free of our self鈥搃nflicted punctures and ribboned them into gaping holes.
now when i look in the mirror i see you:聽patchwork skin and bone and viscera rippled into my own. i press my thumb into the mirrorglass and across me you do the same: from our fingers propagate cracks like spiderwebs until there are a thousand shards at our feet and in every one of them, a hundred thousand parts of you,
聽 聽 聽of me, of us.
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divialexifilius3 years ago
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Philip's son was bred as a king and a warrior. His business, his all-absorbing obsession through a short but crowded life, was war and conquest. It is idle to palliate this central truth, to pretend that he dreamed, in some mysterious fashion, of wading through rivers of blood and violence to achieve the Brotherhood of Man by raping an entire continent. He spent his life, with legendary success, in the pursuit of personal glory, Achillean kleos; and until very recent times this was regarded as a wholly laudable aim. The empire he built collapsed the moment he was gone; he came as a conqueror and the work he wrought was destruction. Yet his legend still lives; the proof of his immortality is the belief he inspired in others. That is why he remained greater than the measurable sum of his works; that is why, in the last resort, he will continue an insoluble enigma, to this and all future generations. His greatness defies a final judgement. He personifies an archetypal element, restless and perennial in human nature: the myth of the eternal quest for the world's end, memorably summed up by Tennyson in the last line of Ulysses: 'To strive, to seek, to find, and not to yield.鈥
---聽Peter Green
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