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Renaissance Portal: Theology in Flames

Video: [link]

Tonight we have Horror.
Looking at passages of the siren.

Old Testament was written in Hebrew or Greek...?

If you want to consider whether the Old Testament was written in Hebrew or Greek, Consider Genesis 1:2. And the Hebrew tohu va-bohu, to translate aoratos and akataskeuastos, those not equivalents and you have a much more advanced form in the Greek than you do in the Hebrew. And that happens page after page (after page). The traditional propaganda from Bible scholars will not apply. What you need to do is explain Genesis 1:2. And the use of a highly vocabulary on one side, vs a very rudimentary 7000+ word ailing failing dying language. That's the science of what we're doing. It's amazing how people's heads gets stuck in theology and religion... and the science just squeezes out...

Masoretic Hebrew (Traditional):

וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ
veha'aretz hayetah tohu va-bohu
“And the earth was formless and void…”

Septuagint Greek (LXX - Swete 1930):

ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος
hē de gē ēn aoratos kai akataskeuastos
“But the earth was unseen and unconstructed…”

Philological Comparison:

ConceptHebrewGreek SeptuagintCommentary
Formlessתֹהוּ (tohu)ἀόρατος (aoratos)Hebrew: “desolation, waste, formlessness”; Greek: “invisible” or “unseen” — not the same idea.
Voidוָבֹ֔הוּ (bohu)ἀκατασκεύαστος (akataskeuastos)Hebrew: “emptiness or void”; Greek: “not having been prepared/constructed” — again, very different in depth and implication.
Tone/LevelPrimitive, vague, poeticPhilosophically preciseGreek reads like it was written by someone fluent in Stoic or Platonic metaphysics.

the Greek is conceptually more advanced.
  • ἀόρατος — Plato uses this of the invisible realm, the intelligible, the unmanifest.
  • ἀκατασκεύαστος — Technical term implying no form or arrangement has been constructed; found in Aristotle’s use of σκευή for structure or preparation.

Implication:

Genesis 1:2 in Greek is not a derivative version. It reflects:

  • A Greek-speaking world’s interpretation of primal cosmology.
  • A primary version rather than a secondary one.
  • A scientific vocabulary of pre-form, non-being, and construction that didn’t yet exist in early Hebrew.

Theologians: Metatron

Goes into an analysis of a recent Metatron video .... (highlights here).

Highlights:

  • False Claims:
    • "interpretation of Koine Greek terms is not the same thing as Classical Greek"
    • "you're trained to read but not trained to interpret"
    • "Bible stuff is to be interpreted by itself and cannot have insight from classical texts"

  • Conclusions:
    • Film flammer
    • 30,000 bits of evidence for christing/χριω, 2/3s of that happens later in CE, so that's still a lot from BCE.
    • They try to isolate the monism so that it can be the authority. But this doesn't hold up. No text is isolated like this.
    • Lucian is using these same terms, 1000's of times, and writing about Lestes
    • Koine is same as classical Greek, not something different
    • Mark 14-51 Translation from Source
    • they believe you must fall back to interpretation, criticism that Ammon is "not trained to interpret" - back alley, and his finger is somewhere
    • same old rehash fake criticisms from theologians
    • must read homer, lucian, contemporaries of Jesus writing at that same time.

The horror

Homer's The Odyssey 12.36
Hom. Od. 12.36

‘ καὶ τότε δή μ᾽ ἐπέεσσι προσηύδα πότνια Κίρκη:

ταῦτα μὲν οὕτω πάντα πεπείρανται, σὺ δ᾽ ἄκουσον,
ὥς τοι ἐγὼν ἐρέω, μνήσει δέ σε καὶ θεὸς αὐτός.
Σειρῆνας μὲν πρῶτον ἀφίξεαι, αἵ ῥά τε πάντας 40
ἀνθρώπους θέλγουσιν, ὅτις σφεας εἰσαφίκηται.
ὅς τις ἀιδρείῃ πελάσῃ καὶ φθόγγον ἀκούσῃ
Σειρήνων, τῷ δ᾽ οὔ τι γυνὴ καὶ νήπια τέκνα
οἴκαδε νοστήσαντι παρίσταται οὐδὲ γάνυνται,
ἀλλά τε Σειρῆνες λιγυρῇ θέλγουσιν ἀοιδῇ 45
ἥμεναι ἐν λειμῶνι, πολὺς δ᾽ ἀμφ᾽ ὀστεόφιν θὶς
ἀνδρῶν πυθομένων, περὶ δὲ ῥινοὶ μινύθουσι.
ἀλλὰ παρεξελάαν, ἐπὶ δ᾽ οὔατ᾽ ἀλεῖψαι ἑταίρων
κηρὸν δεψήσας μελιηδέα, μή τις ἀκούσῃ
τῶν ἄλλων: ἀτὰρ αὐτὸς ἀκουέμεν αἴ κ᾽ ἐθέλῃσθα, 50
δησάντων σ᾽ ἐν νηὶ θοῇ χεῖράς τε πόδας τε
ὀρθὸν ἐν ἱστοπέδῃ, ἐκ δ᾽ αὐτοῦ πείρατ᾽ ἀνήφθω,
ὄφρα κε τερπόμενος ὄπ᾽ ἀκούσῃς Σειρήνοιιν.
εἰ δέ κε λίσσηαι ἑτάρους λῦσαί τε κελεύῃς,
οἱ δέ σ᾽ ἔτι πλεόνεσσι τότ᾽ ἐν δεσμοῖσι διδέντων. 55
αὐτὰρ ἐπὴν δὴ τάς γε παρὲξ ἐλάσωσιν ἑταῖροι,
ἔνθα τοι οὐκέτ᾽ ἔπειτα διηνεκέως ἀγορεύσω,
ὁπποτέρη δή τοι ὁδὸς ἔσσεται, ἀλλὰ καὶ αὐτὸς
θυμῷ βουλεύειν: ἐρέω δέ τοι ἀμφοτέρωθεν.
ἔνθεν μὲν γὰρ πέτραι ἐπηρεφέες, προτὶ δ᾽ αὐτὰς 60
κῦμα μέγα ῥοχθεῖ κυανώπιδος Ἀμφιτρίτης:
Πλαγκτὰς δή τοι τάς γε θεοὶ μάκαρες καλέουσι.
τῇ μέν τ᾽ οὐδὲ ποτητὰ παρέρχεται οὐδὲ πέλειαι
τρήρωνες, ταί τ᾽ ἀμβροσίην Διὶ πατρὶ φέρουσιν,
ἀλλά τε καὶ τῶν αἰὲν ἀφαιρεῖται λὶς πέτρη: 65
ἀλλ᾽ ἄλλην ἐνίησι πατὴρ ἐναρίθμιον εἶναι.
τῇ δ᾽ οὔ πώ τις νηῦς φύγεν ἀνδρῶν, ἥ τις ἵκηται,
ἀλλά θ᾽ ὁμοῦ πίνακάς τε νεῶν καὶ σώματα φωτῶν
κύμαθ᾽ ἁλὸς φορέουσι πυρός τ᾽ ὀλοοῖο θύελλαι.
οἴη δὴ κείνη γε παρέπλω ποντοπόρος νηῦς, 70
Ἀργὼ πᾶσι μέλουσα, παρ᾽ Αἰήταο πλέουσα.
καὶ νύ κε τὴν ἔνθ᾽ ὦκα βάλεν μεγάλας ποτὶ πέτρας,
ἀλλ᾽ Ἥρη παρέπεμψεν, ἐπεὶ φίλος ἦεν Ἰήσων.

Look at the ἐπέεσσι, the 2 epsilons (ε) dont contract, they typically do.
This is the homeric song that we're following. The meter is very very important.

  • potnia kirke - that's an old title for Circe. What kind of woman is this?
πότνια , , poet.title of honour, used chiefly in addressing females, whether goddesses or women:
1. as Subst., = δέσποινα (cf. Apion ap.Apollon.Lex.), mistress, queen (v. sub fin.), “πότνιαν ἁγνήν” h.Cer. 203: mostly c. gen., πότνια θηρῶν (nom.) queen of wild beasts, of Artemis, Il.21.470; “πότνια βελέων” Pi.P.4.213τὰν ἐρώτων πότνιαν, of Aphrodite, E.Fr.781.16 (lyr.); πλαῶντοξοφόρωνArat.112Call. Fr.anon.338: without a gen., “πΑὔως” Sapph.153; “πότνι᾽ Ἐρινύς” A.Th.887 (lyr.), Eu.951 (anap.); “πότνιαν ἐξαπαφὼν ἐμάν” E.Ion704 (lyr.); [“Ἱστίην] πότνιαν” h.Ven.24; “ναὶ τὰν πότνιαν” Theoc.15.14: in voc., “ πότνι᾽ Ἥρα” A.Th.152 (lyr.);  πότνια (sc. ἈθηναίαAr.Eq. 1170, al.; “ πότνι᾽” E.IT533Ar.Pax445; addressed to a mistress, AP5.269 (Paul.Sil.).
2. in pl. of the Eumenides, “ πότνιαι δεινῶπες” S.OC84; “τὸ τῶν ποτνιέων ἱρόν” Hdt.9.97; of Demeter and Kore, S. OC1050 (lyr.), Ar.Th.1149 (lyr.); “θεσμοφόρους ἁγνὰς π.” Inscr.Prien. 196.3.
3. as Adj., revered, august, in Hom. of Hebe, Enyo, Calypso, Circe, Il.4.25.592Od.1.148.448; most freq. of Hera, Il.1.551, al., cf. Sapph.Supp.6.2; in Hes. of Hera, Tethys, and Peitho, Th.11368Op.73; “Τριτογένεια” Id.Th.926Νίκη Bacis ap.Hdt.8.77, cf. B. 11.5; “πμήτηρ” Il.1.357, al., Od.6.30, al.; esp. in invocation, “πγῆ” Hom.Epigr.7.1; “ πχθών” A.Ch.722 (anap.), E.Hec.70 (anap.); μᾶτερ π., addressed to Earth, S.Ph.395 (lyr.) (also of a bird, Mosch. 4.24); “πνύξ” E.Or.174 (lyr.);  πλήθη τῶν κακῶν ib.213; “Ἔνοσι π.” Id.Ba.585 (lyr.); “ μεγάλα Θέμι καὶ πἌρτεμι” Id.Med.160 (anap.); “ παἰδώς” Id.IA821 πμοῖρα καὶ τύχη ib.1136: the phrase πσυκῆ is used by Arist.Rh.1408a16 as a parody of Cleophon's style.—Mostly used in voc. [The first syll. is short in A.Th.152Ch.722E.Med. 160Ion 873, al., Theoc. l. c., but elsewh. long, cf. πότμος: the final syll. always short in nom., voc., and acc.sg.]

Here's potnia. Queen. What kinds do we have in antiquity?

  • #1
    • Potnia Theron (πότνια θηρῶν) - Queen of Wild Beasts (Artemis).
    • Potnia Eroton (τὰν ἐρώτων πότνιαν) - Queen of Loves/Desires/Erotic Passion (Aphrodite)
    • Potni (“ὦ πότνι᾽) - Hera / Ἥρα
    • Potnia (ὦ πότνια) - Athenaia / Ἀθηναία (virgin worshipers)
  • #2 Demeter and Kore
  • #3 defined as revered or august
  • #3 Hebe, Enyo, Calypso (held Oddyssyus), Circe

Powerful women over and over again.
You can take every instance of a powerful woman, and somewhere there is a man weeping.
Within just 100 lines.
Wherever you find one of these powerful women, there's a dude who's crying, on a beach.
Odysseus it's happening to most of the time.
What happens to all of Odysseus's men?
...He leaves Circe and Circe tells him "you're going to go by this place with the Sirens, and you'd better watch out, they will do things to you" (12th book of the Odyssey). They'll do things to you. Who are these women who are so crazy? SIRENS. Do you know surrounds the sirens? Dead bodies. What else? The bones and the skins from those dead bodies (skin tanning!). They used human skins on their bows.

You know how we've been talking about Scythians and bows this whole time?
Where do you think these sirens come from?
Human leather...

Sexy horrific...

When you're scythian how do you prove someone was intruding on your territory?
They have a mobile territory / land.
How do you prove that you defended your land?
You get a scalp. (Something very personal)
Scalp shows you the ethnicity, hints of gender. You can tell a lot from a scalp.

She takes those scalps back home, as proof.
3 scalps are required to mate (mating rights - required before fornication).
Why do you think they bred the way that they bred?

(same passage as above)

ταῦτα μὲν οὕτω πάντα πεπείρανται, σὺ δ᾽ ἄκουσον,
ὥς τοι ἐγὼν ἐρέω, μνήσει δέ σε καὶ θεὸς αὐτός.
Σειρῆνας μὲν πρῶτον ἀφίξεαι, αἵ ῥά τε πάντας 40
ἀνθρώπους θέλγουσιν, ὅτις σφεας εἰσαφίκηται.
ὅς τις ἀιδρείῃ πελάσῃ καὶ φθόγγον ἀκούσῃ
Σειρήνων, τῷ δ᾽ οὔ τι γυνὴ καὶ νήπια τέκνα
οἴκαδε νοστήσαντι παρίσταται οὐδὲ γάνυνται,
ἀλλά τε Σειρῆνες λιγυρῇ θέλγουσιν ἀοιδῇ 45
ἥμεναι ἐν λειμῶνι, πολὺς δ᾽ ἀμφ᾽ ὀστεόφιν θὶς
ἀνδρῶν πυθομένων, περὶ δὲ ῥινοὶ μινύθουσι.
ἀλλὰ παρεξελάαν, ἐπὶ δ᾽ οὔατ᾽ ἀλεῖψαι ἑταίρων
κηρὸν δεψήσας μελιηδέα, μή τις ἀκούσῃ
τῶν ἄλλων: ἀτὰρ αὐτὸς ἀκουέμεν αἴ κ᾽ ἐθέλῃσθα, 50
δησάντων σ᾽ ἐν νηὶ θοῇ χεῖράς τε πόδας τε
  • Σειρῆνες - sirens
  • θέλγουσιν - alterning your mind
  • λιγυρῇ - with a liguric song (as edgar allen poe was familiar with - that which transmits the voice of ligea.)

That is the direct shot, of the morning, that creates terror.
Where do these Sirens live?
In the dewy wet grassy plain.

  • λειμῶνι - dewy wet grassy plain

sirens exist here in the λειμῶνι

λειμών , ῶνος,
A.any moist, grassy place, meadowIl.2.467, etc.; “ἀμφὶ δὲ λειμῶνες μαλακοὶ ἴου ἠδὲ σελίνου θήλεον” Od.5.72; “μαλακὸς λ.” Hes.Th.279; “βαθύς” A.Pr.653λβούχιλοςβουθερήςId.Supp.540 (lyr.), S.Tr.188: metaph., “λειμῶνα Μουσῶν δρέπων” Ar.Ra.1300ἐς λειμῶνα ποταμίων ποτῶν into the smooth river-water, S.Fr.659χυτῆς λειμὼν θαλάσσης, of a sponge, AP6.66.7 (Paul. Sil.); “πλούτου καὶ νεότητος λειμῶνας ἀφθόνους” Pl.Sph.222a, cf. Phdr.248c.
2. flowers, “Ὧραι λειμῶνας βρύουσι” Him.Or.1.19.
II. pudenda muliebriaE.Cyc.171.
III. later, freq. metaph. for any bright, flowery surface, as a blooming face, a peacock's tailAch.Tat.1.191.16an embroidered robe, “λ περὶ τὰς ἐσθῆτας” Philostr.Im.2.1; also λλέξεων, title of work by Pamphilus, Suid.Praef., cf. Plin.HN Praef.24Gell. Praef.6:—and as Dim. λειμωνάριον , τόPhot.Bibl.p.161 B.

Moist grassy place or meadow.

Look at II.

  • pudenda - female private parts.

Those private parts are the plain in which the Sirens live.

Do you understand that from these sirens, comes a river, that will drown everything.
What lives around the sirens that Homer describes for us?
Remember they're virgins, they are parthenoi.
Dont think they're young. They're adult women. 45, 60, etc.. old and distinguished.
You never saw the siren before.

Circe tells oddysyus "dont go to the siren".
What lays around the siren?
Her song creates "moldering bodies and bones and tanned skin"
Do you want to hear the siren?
Oddyseus tells you "it's not fair that I alone hear the voice of prophecy from Circe".
They all came here because of Circe.
She's the one who's leading them.
She's the one who's been holding them captive for years.
What is oddyseys doing?
He's trying to hear that prophetic voice.

Do you remember the bread that Jesus gave to Judas? That's the "Thespestic bread".

Hom. Od. 153

δὴ τότ᾽ ἐγὼν ἑτάροισι μετηύδων ἀχνύμενος κῆρ:
‘ὦ φίλοι, οὐ γὰρ χρὴ ἕνα ἴδμεναι οὐδὲ δύ᾽ οἴους
155θέσφαθ᾽ ἅ μοι Κίρκη μυθήσατο, δῖα θεάων:
ἀλλ᾽ ἐρέω μὲν ἐγών, ἵνα εἰδότες ἤ κε θάνωμεν
ἤ κεν ἀλευάμενοι θάνατον καὶ κῆρα φύγοιμεν.
Σειρήνων μὲν πρῶτον ἀνώγει θεσπεσιάων
φθόγγον ἀλεύασθαι καὶ λειμῶν᾽ ἀνθεμόεντα.
160οἶον ἔμ᾽ ἠνώγει ὄπ᾽ ἀκουέμεν: ἀλλά με δεσμῷ
δήσατ᾽ ἐν ἀργαλέῳ, ὄφρ᾽ ἔμπεδον αὐτόθι μίμνω,
ὀρθὸν ἐν ἱστοπέδῃ, ἐκ δ᾽ αὐτοῦ πείρατ᾽ ἀνήφθω.
εἰ δέ κε λίσσωμαι ὑμέας λῦσαί τε κελεύω,
ὑμεῖς δὲ πλεόνεσσι τότ᾽ ἐν δεσμοῖσι πιέζειν.

Thespestic bread (θεσπεσιάων)

θεσπέσιος , αον, also οςον E.Andr.296 (lyr.), Luc.Sacr.13: (perh. for θεσ-σπέσιος, cf. θεόςἔσπον):—prop. of the voice,
A.divinely sounding, divinely sweet, “ἀοιδή” Il.2.600; “Σειρῆνες” Od.12.158; “ἔπεα” Pi.I.4(3).39; “ἀχέτας” Ar.Av.1095 (lyr.).
2. divinely uttered or decreed, dat. sg. fem. θεσπεσίῃ as Adv., Il.2.367.
b. oracular, “γένος” Pi.P.12.13 (of the Graiae); “δάφνα” E. l.c.; θὁδός the way of divination, of Cassandra, A.Ag.1154 (lyr.); εὐχαῖς ὑπὸ θ. with prayers to the godsPi. I.6(5).44.
c. = θεῖοςβηλός Il.1.591; “ἄντρον” Od.13.363.
II. more than human: hence, awful, of natural phenomena, “θνέφος” Il. 15.669; “ἀχλύς” Od.7.42; “λαῖλαψ” 9.68marvellous, “χάρις” 2.12θἄωτονχαλκός9.434Il.2.457θὀδμή a smell divinely sweetOd.9.211ὀσμὴ θHermipp.82.9; of human affairs, θφύζαφόβοςIl.9.217.118; “πλοῦτος” 2.670; “ἠχή” 8.159; “βοή” Od.24.49; “θὅμιλος” Theoc. 15.66: also in Prose, “τέχνη θτις καὶ ὑψηλή” Pl.Euthd.289e; “θβίος” Id.R.365bθκαὶ ἡδεῖα  διαγωγή ib.558a; “σοφοὶ καὶ θἄνδρες” Id.Tht.151b, cf. Philostr.Dial.1; “φύσεις” Id.VS2.9.2; “θτὴν γνώμην” Luc. Alex.4.
III. Adv. -ίωςθἐφόβηθεν they trembled unspeakablyIl.15.637: neut. θεσπέσιον as Adv., “θὑλᾶν” Theoc.25.70; also “ἀπόζει θὡς ἡδύ” Hdt.3.113; “ὠδώδει θοἷον” Plu.Alex.20θεσπεσίηθεν divinely, “ἀρηρότα” Emp.96.4. —Chiefly Ep., once in Hdt., twice in Trag. (lyr.), once in Ar. (lyr.).

That word is accompanying the word at the beginning of the line "Σειρήνων".
Why is it modyfying that word?
The sirens are creating a voice that is prophetic.
If you want to hear that voice, (says Circe), have your dudes tie yourself up, have them put wax in their ears.
If you go crazy and start telling them to stop, and let you go so you can go to the sirens (that you're sailing by), tie him up harder, put more line on him, dont let him go to them, but let him hear them.

You know what changed Odysseus's life?
It was Circe's direction for his purification.
You didn't even know that was there, did you.
Because you haven't seen the sirens.

We can talk about the bible with people who dont actually read the bible, and we cant get to the deep.
If we follow the sirens, we get the deep.

Drug bread. Remember? They're using the same terms in the bible as the classical texts.

  • Problem: According to seminarian/theologians, you can't do that. Nope. Christianity is "special", it has its own thing. You cant touch them. You can't touch any monism.
  • Solution: We're not here to touch monism. We're here to expose monism touching us.

They write the future too?
You didn't know that about the sirens?
Did you know they are those dark muses?

Greek word for music. That which the muses create

μουσι^κή (sc. τέχνη), ,
A.any art over which the Muses presided, esp. poetry sung to musicPi.O.1.15Hdt.6.129; “μουσικῆς ἀγών” Th.3.104, cf. IG12.84.16, etc.; “ποίησις  κατὰ μουσικήν” Pl.Smp.196e, cf. 205cτίς  τέχνηἧς τὸ κιθαρίζειν καὶ τὸ ᾁδειν καὶ τὸ ἐμβαίνειν ὀρθῶς; Answ. “μουσικήν μοι δοκεῖς λέγειν” Id.Alc.1.108d.
2. = ἀγὼν μουσικῆςIG 12(9).189.8 (Eretria, iv B. C.).
II. generally, art or letters, “μουσικῇ καὶ πάσῃ φιλοσοφίᾳ προσχρώμενος” Pl.Ti.88c, cf. Phd.61aPrt.340aμουσικήγράμματαγυμναστική, as three branches of education, Id.R.403c, cf. X.Lac.2.1; with γραφική added, Arist.Pol.1337b24; “ἐν μουσικῇ καὶ γυμναστικῇ παιδεύειν” Pl.Cri.50d: metaph., “εὑρὼν ἀκριβῆ μἐν ἀσπίδι” E.Supp.906.

technical definition.

  • any art over which music is presided
  • poetry sung to music
  • agwn (ἀγὼν) - it's a contest. they associate music with a contest
  • generally art or letters.
    • a musician is a scholar.
    • music, grammar, gymnastics (μουσική, γράμματα, γυμναστική)
    • greek language, greek music, greek athletics

talk to a musician, listen for the education in them.
music catapults you down an ancient philosopher's track.

μουσι^κός , ήόν, Dor. μωσικός , άόν Theag. ap. Stob.3.1.118:—
A.musical, “ἀγῶνες μκαὶ γυμνικοί” Ar.Pl.1163, cf. Th.3.104; “χοροί τε καὶ ἀγῶνες μ.” Pl.Lg.828cτὰ μουσικά musicX.Cyr.1.6.38Sammelb. 6319.54 (Ptol.), SIG578.18 (Teos, ii B. C.). Adv. -“κῶς” Pl.Alc.1.108d, etc.; cf. foreg.
II. of persons, skilled in music, musical, X.l.c., etc.; “ποιητικοὶ καὶ μἄνδρες” Pl.Lg.802b; “κύκνος καὶ ἄλλα ζῷα μ.” Id.R.620a; “περὶ αὐλοὺς -ώτατοι” Ath.4.176elyric poet, opp. epic, Pl.Phdr.243a (but opp. μελοποιόςPhld.Mus.p.96 K.); μ., οἱ, professional musiciansOGI383.162 (Commagene, i B. C.), PFlor.74.6 (ii A. D.); “μουσικὸς καὶ μελῶν ποητής” SIG662.6 (Delos, ii B. C.).
2. generally, votary of the Muses, man of letters and accomplishments, scholar, opp. ἀμαθήςAr.Eq.191; “ἀνὴρ σοφὸς καὶ μ.” Id.V.1244; “ἀνδρὸς φιλοσόφου  φιλοκάλου  μ.” Pl.Phdr.248d, al.; πόλις -ωτάτη most full of liberal artsIsoc.Ep.8.4; “ τῶν νέων οὐσία μουσικωτάτη” Pl.Lg.729a: c. inf., παρ᾽ ὄχλῳ -ώτεροι λέγειν more accomplished in speaking before a mob, E.Hipp.989.
III. of things, elegant, delicate, “βρώματα” Diox.1; “ἥδιον οὐδένοὐδὲ -ώτερον” Philem.23harmonious, fitting, “τροφὴ μέση καὶ μ., τὸν Δώριον τρόπον τῆς τύχης ὡς ἀληθῶς ἡρμοσμένη” Dam.Isid.50. Adv. -κῶς harmoniously, suitably, “οἱ λόγοι οὐ πάνυ μλέγονται” Pl.Prt.333a; “μἐρᾶν” Id.R.403a; “ὀρθῶς καὶ μ.” Id.Lg.816b; “εὐρύθμως καὶ μεἰπεῖν” Isoc.13.16μἅλας δοῦναιὄψον σκευάσαιEuphro 11.10Nicom.Com.1.9: Comp. -ωτέρως“, λέγειν” Arist.Rh.1395b29: Sup. -ώτατα Ar.Ra.873.

  • mousikos - same root, just change the termination of it.
  • mwsikos (mousikos) - moses is related and taken from the greek
  • #2 votary of the muses, scholar. opposite of amathes (unlearned)
  • #III. elegant, delicate, that which is musically harmonious. suitable.

Just a few words of greek and your brain expanded.
You've been lied to.
There are only 2 forms: Greek and "Bar Bar" (making fun of inferior dead language with only 7000 words).