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The Kings of Athens
1556-682 B.C.

King

Years

Dates

Notes

Cecrops

50

1556-1506

Ancestor of Plato

Cranaus

9

1506-1497

Amphictyon

10

1497-1487

Erecthonius

50

1487-1437

Pandion I

40

1437-1397

Erechtheus

50

1397-1347

Cecrops II

40

1347-1307

Pandion II

25

1307-1282

Aegaeus

48

1282-1234

Theseus

30

1234-1204

*Menestheus

23

1204-1181

First Trojan War

Demophon

33

1181-1148

Oxyntes

12

1148-1136

Aphidas

1

1136-1135

Thymoetes

8

1135-1127

Melanthus

37

1127-1090

**Cordrus

21

1090-1069

* Immediately after the
war Menestheus was murdered on the Isle of Melus.

** Codrus, the last
Athenian king, perished in a great war in 1069 B.C..  Though she lost
her king, Athens triumphed over her foes.  To honor the fallen king,
Athenians agreed that no other man in after days should have the honor of
that office.  Thereafter Athenian rulers assumed the title of
Archon.  Until 753 B.C. the Archons held office throughout
their lifetime.  The Perpetual Archons are listed
below.

The Kings of Athens 1556-682 B.C.
(Continued)

King

Years

Dates

Notes

Medon, son
of Codrus

20

1069-1049

Acastus

36

1049-1013

Archippus

19

1013-994

Thersippus

41

994-953

Phorabas

31

953-922

Megacles

30

922-892

Diognetus

28

892-864

Pherecles

19

864-845

Ariphron

20

845-825

Thespieus

27

825-798

Agamestor

20

798-778

Aeschylus

23

778-755

Olympiads were begun in
776

Alcmaeon

2

755-753

*In 753 the Perpetual
Archons were replaced by Dicennial Archons.  That is, each held the
office for 10 years.  The seven Dicennial Archons of Athens
were:

King

Years

Dates

Charops

10

753-743

Aesimides

10

743-733

Clidicus

10

733-723

Hippomenes

10

723-713

Leocrates

10

713-703

Apsander

10

703-693

Eryxias

10

693-683

*Their rule covered a period of 70 years --
753-683.

King

Years

Date

Creon

1

Archon for the year
683-682

*In 683 B.C. “The hereditary kingship was abolished
and made into an annual office (archon basileus) like the archon and
polemarch.  Six thesmothetai were created to determine the customary
law.  These, with the archon basileus, the polemarch,
and the archon eponymous (civil archon), were known as the nine
archons.  They were chosen from the nobles by the Areopagus, a
council of nobles which was the greatest power in the state.  The
ecclesia (assembly of all the freemen) had either gone out of use
or was completely without power” (Langer’s, Encyclopedia of World
History, Houghton Mifflin, 1960, p. 51).  (see also Clinton’s
Fasti Hellenici, I, 182).

King

Years

Date

Dropides

1

Archon for the year
644-643

Solon

1

Archon for the year
594-593

“Plato, son of Ariston and Perictione, was born in 428 or
427 B.C.  His family was, on both sides, one of the most
distinguished of Athens.  Ariston is said to have traced his descent
through Codrus to the god Poseidon; on the mother’s side, the family,
which was related to Solon, goes back to Dropides, archon to the year 644
B.C.  His mother apparently married as her second husband her uncle
Pyrilampes, a prominent supporter of Pericles, and Plato was probably
chiefly brought up in this house.”  (Jowett, Benjamin, The
Dialogues of Plato, Oxford University Press, reprinted by The
University of Chicago, Encyclopaedia Britannica, Inc., 1952, p.
v)

The complete framework of Athenian history has been
preserved correctly from Castor, the historian of Rhodes, in the
Eusebian Chronicles.  Athenian history commences with the
founding of the city by Cecrops in 1556 B.C., ancestor of
Plato.

The Life and Times of
Plato

The Great ‘Magus’ of
Greece (427-347 B.C.)

“Plato was born in Athens.  His family was one of the
oldest and most distinguished in the city.  His mother, Perictione,
was related to the great Athenian lawmaker Solon.  His father,
Ariston, died when Plato was a child.  Perictione married her uncle,
Pyrilampes, and Plato was raised in his house.  Pyrilampes had been a
close friend and supporter of Pericles, the statesman who brilliantly led
Athens in the mid-400’s b.c.  The word Plato was a nickname, meaning
broad-shouldered [this was also one of the names of Mithras].
Plato’s real name was Aristocles [Plato is his Chaldean name—he was
apparently named after the great Magus Mithras].”

“As a young man, Plato wanted to become a politician.
In 404 b.c., a group of wealthy men, including two of Plato’s
relatives—cousin Critias and his uncle Charmides—established themselves as
dictators in Athens.  They invited Plato to join them.  But
Plato refused because he was disgusted by their cruel and unethical
practices.  In 403 b.c., the Athenians deposed the dictators and
established a democracy.  Plato reconsidered entering politics but
was again repelled when his friend, the philosopher Socrates, was brought
to trial and sentenced to death in 399 b.c.  Deeply disillusioned
with political life, Plato left Athens and traveled widely for several
years throughout the ancient world.”

“In 387 b.c., Plato returned to Athens and founded a school
of philosophy and science that became known as the Academy.  The
school stood in a grove of trees that, according to legend, was once owned
by a Greek hero named Academus.   ...Except for two trips to the
city of Syracuse in Sicily in the 360’s b.c., Plato lived in Athens and
headed the Academy for the rest of his life.”  (Plato,World
Book Encyclopedia)

An Outline
of Plato’s Life

Event

Date
B.C.

Plato's Age

Born in
Athens

427

Familial
dictatorship of Athens

404

23

Dictatorship overthrown

403

24

Socrates
sentenced to death

399

28

Plato leaves Athens—travels
throughout the ancient
world for 12 years
399-387 B.C. Studies with the Magi in Egypt,
Persia and
Babylonia

399

28

Plato returns to Athens

387

40

Plato founds a school in the ‘grove’ of Academus
(a demon)

387

40

Writes his
famous dialogues

387-347
B.C.

Plato dies
in Athens

347

80

Alexander the Great conquers
the known
world

330-323  B.C.

Plato Admits
Philosophers Possessed by Demons

Plato described the unusual kind of insanity that clutched
the minds of Greece’s great poet-historians and
philosophers.

In the Phaedrus Plato characterizes ‘poetic
inspiration’ as the ‘state of being possessed by the Muses’—a kind of
‘madness, which, on entering a delicate and virgin soul, arouses and
excites it to frenzy in odes and other kinds of poetry ...  But he
that is without the Muses’ madness when he knocks at the doors of Poesy,
fancying that art alone will make him a competent poet, -- he and his
poetry, the poetry of sober sense, will never attain perfection, but will
be eclipsed by the poetry of inspired madmen’ (245
A).

Again, in the Laws Plato wrote that ‘whenever a poet
is enthroned on the tripod of the Muse, he is not in his right mind’ (719
C).

In Ion the Greek theory of ‘inspiration’ is most
thoroughly expressed:  ‘It is not by art, but by being inspired and
possessed, that all good epic poets produce their beautiful poems... just
as the Corybantic revellers are not in their right mind when they are
dancing, even so the melic poets are not in their right mind when they are
composing their beautiful strains.  On the contrary, when they have
fallen under the spell of melody and metre, they are like inspired
revellers, and on becoming possessed, -- even as the Maenads are possessed
and not in their right senses... the soul of the melic poets acts in like
manner, as they themselves admit.... And what they say is true; for the
poet...cannot compose until he becomes inspired and out of his senses,
with his mind no longer in him; but, so long as he is in possession of his
senses, not one of them is capable of composing, or of uttering his
oracular sayings’ (533 E-534 D).”

The Magi
and the Grove of Academus

What is not commonly taught in the halls of modern academia
(academus was the demon of Plato and Aristotle that haunted the Grove of
Academus outside Athens, Greece) is the fact that these same Chaldean/Magi
were the teachers of the ancient Greek philosophers Pythagoras,
Democritus, Parmenides, Socrates, Plato and Aristotle!  “No
priesthood of antiquity was more famous than that of the Magi.  They
were renowned as followers of Zarathushtra (Zoroaster); as the teachers of
some of the greatest Greek thinkers (Pythagoras, Democritus,
Plato);...”  (Ibid, p.
80)

Notice further evidence that Socrates, Plato and Aristotle,
(the three white canaanites of Greece who have had the greatest impact of
all on western culture) learned their trade from the Persian
Magi:

“For the Greeks Zoroaster was the archetypal magus or
priest, the great Persian sage.  Plato is said to have wanted to
travel to the Orient and learn from his ‘pupils’, the magi [as we shall
see a little later, Plato did just that!].  There is even a tradition
that Socrates had a magus for a teacher.  Many famous Greeks,
including Aristotle, knew the Persian teachings, and a number of books
apparently circulated throughout the Greek world under the name of
Zoroaster.  The Greeks placed Zoroaster in hoary antiquity, dating
him six thousand years before Plato [Zoroaster was an actual man of Persia
who lived and taught during the early part of the seventh century b.c.,
just before the final collapse of the Assyrian Empire] , an adaptation and
misunderstanding of the Zorastrian scheme of history.  Such awe for
the ancient oriental sage must, of course, derive ultimately from the
Persian attitude to the prophet, but this is not mythology; for that we
have to look at the beliefs surrounding the life of the teacher of the
Good Religion” (Hinnells, John R., Persian Mythology, The Hamlyn
Publishing Group Limited, London and New York, 1973, p.
91).

Plato Develops Chaldean
Philosophy of  Archetypes

The One
and the Many

“NATURE (natura, Gk. phusos) was the principal object
of study for most ancient philosophers.  While they did not neglect
the study of man and the ways by which he knows nature, they did not, like
many modern philosophers, consider the theory of knowledge the principal
problem of philosophy.  More interested in the object of knowledge
than in its method, they thought of man as a part of nature, not of nature
as part of human experience.  Their problem was the problem of being,
to know what is the most real aspect of things, what is that which truly
is.  The most ancient western philosopher whose works have survived
is Plato.  There were others before him, but their writings have been
lost.  One of these earlier philosophers, Democritus [taught by the
Magi], is said to have founded the fundamentally real nature in the
invisible material atoms of which visible things are made, the visible
forms being mere transient groups of atoms.  The philosophy of Plato
was diametrically opposed to this materialism [materialistic philosophy is
the basis of the ‘modern’ idea of evolution].  According to him, the
real nature is found in the eternal ideas, which are the archetypes
according to which material things are formed.  While it had long
been a principle of the ancient Babylonian wisdom that terrestrial things
are copies of eternal archetypes existing in heaven, Plato developed this
principle in an idealistic sense, maintaining that the eternal archetypes
are not the visible constellations but the intelligible ideas [Plato’s
Philosophy of Forms], of which even the constellations, the most beautiful
things in the visible world, are imperfect copies.  All things, which
are apprehended by the senses, come into being and pass away; but those
things, which are apprehended by the understanding, are eternal and
therefore truly real.    In the long line of philosophers
who followed Plato and developed his philosophy the most important were
Aristotle and Plotinus [Plotinus was a famous Chaldean Philosopher, born
205 b.c.  He had an incredible influence on early Catholic
doctrine].  Aristotle described the organon or system of logic by
which nature can be apprehended rationally.  He distinguished the ten
categories into which all beings can be grouped—essence, that which a
substance is in itself, so as to be able to exist by itself, and the nine
kinds of accidents, which are not essential to the substance of which they
are predicated.  He taught that any substance has both form and
matter, and that therefore an immaterial form is not more substantial than
unformed matter.  His doctrine, if not contradicting Plato’s, was
marked by a greater interest in the visible world of particular substances
existing in time and space.  Plotinus, on the other hand, was
interested rather in the pure ideas.  He taught that these exist
eternally in the divine mind.  This mind is an emanation from the one
true being, which is apprehended only in mystical ecstasy, and from this
mind emanates the cosmic soul which animates the world.” (Burch, Early
Medieval Philosophy, pp. 1-2)

“Plato wrote in a literary form called the dialogue.  A
dialogue is a conversation between two or more people.  Plato’s
dialogues are actually dramas that are primarily concerned with the
presentation, criticism, and conflict of philosophical ideas.  The
characters in his dialogues discuss philosophical problems and often argue
the opposing sides of an issue”  (Jowett, The Dialogues of
Plato, p. v).

The dialogues are very similar in construction to the
dialogue dramas of Baal.  Hooded Monks of Baal acted out their
philosophic dramas in his temples throughout the Near East.  These
monks originated the ‘philosophic garb’ used by the early Catholic
Church Fathers.  Plato brought this ‘Magian/Chaldean habit’ back with
him to Greece.

The Philosophic
Historicity of the One and the Many

Parmenides: Plato’s
Dialogue of the Magi

The primary source 1 of all Western doctrine
concerning the mystery of the Trinity, i.e., the One and the Many, is the
Parmenides dialogue of Plato.  Written in Plato’s later life,
this dialogue openly introduced the Western mind to the secret mysteries
of Pythagoras and Plato’s old friend, Parmenides.  As a work, it is
pure demonic gibberish:

“The Parmenides presents a great difficulty to the
reader.  The best Platonists differ about its meaning.  The
ordinary person will be hard put to it to discover any meaning at
all.  The argument runs on and on in words that appear to make sense
and yet convey nothing to the mind.  Examples are on every page, as,
for instance, ‘The one is also younger than itself at the time when, in
becoming older, it coincides with the present.  But the present is
with the one always throughout its existence.  Therefore, at all
times the one both is and is becoming older and younger than itself.’
(Cornford, F.M, The Collected Dialogues of Plato: Introduction to
Parmenides, Princeton University Press, 1989, p. 920).”  Cornford
is one of THE authorities on Plato and is the translator of Parmenides for
this collection of dialogues.

Continuing with
Cornford and his introduction to Parmenides, “The Parmenides
seems to disclaim any achievement at all.  Finally, the great man
says to his audience, ‘It seems that, whether there is or is not a one,
both that one and the others alike are and are not, and appear and do not
appear to be.’  ‘Most true,’ says Socrates, and the dialogue
ends.  Whether this ‘truth’ is for or against the theory of Ideas is
left undecided” (Ibid, p. 920).

1 A familiarity with Neoplatonism,
the commentaries on the Categories of Aristotle, the commentary
tradition concerned with the Sophist, the Parmenides, the
Timaeus of Plato, with the Chaldaean Oracles and the works of
Marius Victorinus is recommended for a well grounded understanding of the
“Mystery of the Trinity.”

Sound familiar?  “There is one God, and that one God is
the Father, the Son, and the Holy Spirit.  They are distinct, but not
separate....Therefore, God is everything we can conceive of and more!”
(Joseph W. Tkach Sr., July 27, 1993.)

Here is the Chaldean mystery of the One and the Many, the
mystery of the Trinity, as understood and expounded by a modern
magus!

Selected
quotes from Parmenides:

“All is one”, page 922

The One:

“Cannot be anywhere,” page 932

“Is both equal and unequal to itself and others,” page
941

“Is neither equal nor unequal to itself or another,” page
934

“Comes into existence and ceases to exist”, page
947

“Is immovable,” page 933

“Neither is one, nor is at all,” page 935

“In no sense is,” page 935

“Is both in itself and in another,” page
938

“Is both like and unlike itself and others,” page
940

“Is not like or unlike itself or another,” page
933

“Becomes older and younger than itself,” page
934

“Has shape,” page 938

“Has no shape,” page 932

“Does not occupy time,” page 934

“Partakes of time,” page 943

“Touches and does not touch itself and the others,” page
941

The
Hypotheses of One:

“If there is a one ...that ... one has being ...  “If
one is both one and many ...it is like the others...

“If the one exists ... the others exist...

Other
Qualities of One:

Does not change

Partakes of
existence and nonexistence:

Has inequality

May participate in many

Has motion and is at rest

Becomes and does not become unlike

Unlike the others and like itself

This description of the One sounds very much like a
mystery!   Again, we should defer to
Cornford:     “The Parmenides presents a great
difficulty to the reader.  The best Platonists differ about its
meaning.  The ordinary person will be hard put to it to discover any
meaning at all.  The argument runs on and on in words that appear to
make sense and yet convey nothing to the
mind....”

This then, is the ancient source of Joseph Tkach’s theology
of the Trinity!

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