A (Alpha): Alpha, with circumflex, denotes ‘would that.’ For so Kallimachos has used it. But it also denotes the connecting word ‘O,’ as Homer: “O, wretched men.” But when it is pronounced short and aspirated it indicates ‘whichever,’ and in Demokritos ‘one’s own,’ and also in Homer, ‘his own things:’ “each to his own home.” And 'ha' (which) is deployed also for 'hon' (of which), as also in Euripides, in Medea: “having done what I intend and obtaining what I will.” And so also Sophokles, saying, “You will obtain what you seek.” But if it should be with smooth breathing and circumflex, it indicates ‘now,’ but short and smooth it indicates a negative response. So, if the word is monosyllabic, when it is by itself, it establishes an absolute meaning, but when used as a part of a word the alpha denotes privation, as in 'anandros' (un-manly), 'akakon' (un-harmed), but it also indicates greatness, as in “wide-mouthed ('achanes') sea,” but also plenitude as in “in much-wooded ('axulo') woods,” and commonality, as in 'adelphos' (brother), one from the same womb ('delphys') or cervix, and badness, as in 'amechane' (unmanageable), for 'kakomechane' (evil-plotting) and other such.

A a: Applied to something great. But it is also an exclamation in anger. But when aspirated it denotes laughter, as Diogenianos says.

A a: A system of water.

Aages (Hard): Unbroken, strong.

Aadein: To disturb, to be at a loss, to wrong, to go without food.

Aalion: Disorderly, powerless.

Aapton (Invincible): Strong, weighty, difficult. But others [say] insatiable. Also "invincible hands," [that is] great, unapproachable, which one could not take ahold of. But if it is given smooth breathing, [it means] undaunted [hands]. But others [say that] 'aapton' is boundless, infinite.

Aaptous: Those who give rough breathing to the second alpha understand 'unapproachable', 'that which one could not lay ahold of', but those who give smooth breathing [understand] 'unsuccessful/unmanageable'(?). But others [understand] 'inescapable' and 'difficult'. But Apion gives rough breathing, for he wishes to interpret, 'that which one could not lay ahold of' or 'those that approach many'.

Aasai: Signifies four things: to satiate, to fall asleep, to damage, to cause pain.

Aasamen: I did/went wrong, I was mistaken, I was misled, that is ‘I fell upon blindness/ruin.’

Aasan: They damaged.

Aasato (He acted foolishly): He failed to understand, he went wrong, he grudged.

Aasthai (To damage): To outrage, to maltreat.

Aasiphron (Damaged in the mind): Deranged. Also 'aasiphronia' (damage to the mind, i.e. witlessness), derangement. Others [say that it is] he who has a sleeping mind ('phren').

Aaton (Insatiate): Great, unsated, painful. But others [say that it means] unhit, and others, slack.

Aatos (Insatiate): Unharmed/unharming. But sometimes as double negative: "Indeed this decisive contest has come to completion."

Aatos (Insatiate): Hurtful. Some [say that it means] insatiable, and others, dark.

Abakeos (Speechless): Void of understanding.

Abakenous: Those who have not had intercourse with a woman.

Abakemon (Speechless): Witless/unintelligible, speechless, voiceless.

Abakesai (To be speechless): To fail of having, to be hard of hearing.

Abakesan (They were speechless): They did not perceive and did not understand; but others [say that it means] they kept quiet.

Abaketon: Without reproach.

Abakton and abykton: Not enviable. But Dorians [say] 'anepiplektos' (not liable to be reproved) and 'amemphe' (without reproach).

Abakion (Board): On which they used to play dice, and on which they used to do their accounts.

Abale (Oh that!): Would that: "Oh that ..."

Abalen: 'Ebalen' (he threw).

Abaptos (Undipped): Untempered.

Abaris: A proper name. For, when a plague, they say, had arisen throughout the whole inhabited world, Apollo responded to both Greeks and barbarians, when they asked, that the Athenian people was to make prayers on behalf of all. And when many nations were sending embassies to them, they say that Abaris also came, an ambassador from the Hyperboreans. But the time in which he was present is disputed. For Hippostratos says that he was present in the third Olympiad, while Pindar [says that it was] in the time of Kroisos, king of the Lydians, and others [that it was] in the 21st Olympiad.

Abasanistos (Untried): Unexercised or unexamined, untested. It is named after the 'basanos' (touchstone), the goldsmith's stone, on which they test gold. Aelian in On Pronoia, in the third logos, used 'abasanistos' for 'aneu odynes' (without pain).

Abaton (Untrodden): Sacred, unapproachable, deserted.

Abatos hodos (Untrodden road): [One] that is not possible to walk or proceed on.

Abdelykta (Not to be abominated): Those that do not defile, which one would not abominate or hate. The word is rather tragic. Aischylos in Myrmidons: "verily, for I love them, these are not abominable to me."

Abebelos (Untreadable): Clean. Also 'abebela': the untrodden and sacred areas, not to be walked upon by ordinary individuals but only by those who tend the gods. But those that were not holy or sacred used to be called 'bebela' (treadable). So Sophokles.

Abelteria (Stupidity): Mindlessness. Also 'abelteros' (stupid): one who is mindless, who does not know better ('beltion')

Abelteros (Stupid): “No, by Zeus, not the greedy and ignorant man, but the one who is mindless and simple and vapid.” Menander in Perinthia, “A servant who having caught a disengaged and easy-going master deceives him, does not know that he has accomplished a great thing by having proved stupider one who has long been stupid (abelteron).” But they also call stupidity ‘a stupid thing’ (abelterion)(?). Anaxandrides in Helen: “An anchor, a boat, what vessel you wish to call it. O Herakles of the precinct-related(?) stupidity. But a person could not speak its greatness.”

Abios (Unharmed): He who is unharmed, from ‘bia’ (force), that is, he who is stronger than force. Also ‘abioi’ (without fixed substance): the nomads in Homer, that is, those who do not have a civic or shared livelihood. Euripides, however, used the word for ‘dysbios’ (making life wretched). But they used it also for one who has been deprived of life. But also ‘polybios’ (powerful) is called among the ancients, by way of emphasis of the alpha, ‘abios’.

Abios (Wealthy): Antiphon deploys [the word] for one who has acquired a great livelihood, just as also Homer [deploys] 'axylon' (heavily wooded) for 'polyxylon' (much-wooded).

Abioton (Unlivable): Bad, disagreeable, painful, not worthy of living. “For,” [someone] says, “[someone] made life unlivable for him.”

Ableptemati (By oversight): By mistake.

Ableden: A key-note.

Ablechren (Weak): Without strength, for strong is 'blechron' (gentle).

Abolos (Unshed): The foal that has not yet shed its teeth.

Abolois polois (For unshed foals): For those who have not yet shed teeth.

Aboulein (To be unwilling): Not to take counsel or not to wish. Plato.

Abouleton kakon (Involuntary ill): Unwished for, what a person would not choose.

Aboulia (Thoughtlessness): Lack of education, lack of understanding, rashness.

Aboulos (Inconsiderately): Senselessly, ignorantly, rashly.

Habra bainon (Walking daintily): Being wanton, being slack.

Abrai (Favorite slaves): Young slave women. But, they say an 'abra' is not simply a handmaiden, nor a pretty one, but the lady’s maid who lives in the house, and is highly honored, whether born in the house or not. Menander, in his Pseudo-Herakles, says "The mother of these two sisters has died, and some concubine of their father’s is raising them, a former 'abra' of their mother. And in the Sicyonian, “He bought a beloved slave instead, and did not give her over to her to have, but he raised [her] separately as is fitting for a free a free woman”. In the Untrustworthy One: “I thought, if the old man should get some gold, a handmaiden will be purchased immediately as an 'abra'."

Abramiaios (Abrahamite): Gigantic, befitting a sacred person. Or descendant of Abraham.

(?) Habrodiaite (Living daintily): Luxurious living, and soft and full of pleasure. (?)

Habrodiaitos (Living daintily): Luxuriator, living luxuriously. Also graceful: one who is luxurious and soft. Also a meadow graceful and moist and blooming.

Abrokomas: A proper name. And he was a satrap of Artaxerxes the king of the Persians.

Habros (Dainty): Radiant, luxurious, soft.

Habrosyne (Daintyness): Brilliance.

Habrotemon (Erring): Erroneous.

Habroteti (With daintiness): With luxury, with softness.

Abroton (Without men): Inanimate, insensate.

Habrochiton (Wearing a dainty tunic): One who wears dainty things.

Habrynetai (Lives daintily): Embellishes oneself, is wanton, vaunts oneself.

Abrotos (Not eating): He who is not eating.

Abydos: The word is applied to a sycophant, owing to the fact that the Abydenes seem to be sycophants. And 'abydokomai' are those who aspire to be sycophants. The word is also ascribed to someone who is useless, and of no worth at all. Abydenoi are also satirized for their licentiousness.

Abythos phlyaria (Bottomless nonsense): Great [nonsense].

Abyrbelon: Shameful, hated, great, in vain. But others [say that it means] hairy and vulgar.

A barbarian mixture made from spices, namely from garden cress, garlic, mustard, and raisins, which they employ as a laxative.

Bottomless: That which does not have limits owing to its size. And there is a lake in Argos, which is called this.

Agatha (Goods): Xenophon used the word applying to food and drink that conduce to enjoyment and cheer.

Agathes Tyches neos (Temple of Good Fortune): The meaning is not unclear.

Agathe tyche (Good fortune): Some think that this was written first ... but some add on 'and god', as Plato [does] in the third book of the Laws: "Now indeed we call on god and good fortune in our prayers". And Timokles: "God, forsooth, and good fortune is present".

Agathestate (O most excellent man): Euripides(?) said [it].

Agathe Tyche: Nemesis (Retribution) and Themis (Justice).

Agatharchos: This too is a proper [name]. And he was a distinguished painter, son of Eudemos, and Samian by descent.

Agathika (Good things): Excellent things.

Good of someone: instead of "because of something." Menandros, "this is someone's good."

Agathos daimon (Good spirit): Aristophanes: "A good spirit and good deliverance".

Agathou daimonos (The good spirit's): The drinking cup that is brought in after the removal of the tables is so called among the ancients.

Agathou daimonos poma (The good spirit's draught): The unmixed [wine] drunk after dinner among Athenians. They also used to call the second day [of the month] thus.

Agathoergoi (do-gooders): Men selected according to manly virtue. Spartans (call 'agathoergoi') those retiring from the cavalry, five in each year, as Herodotus (attests) in book 1, but others (call so) archons' underlings. Attic (writers call so) those who have done some good deed. And the 'agathoergoi' are also a certain magistracy in Lacedaemon; they are in charge of deportations of and those who have broken the laws, both inside the city and outside the city, as Didymus says in Figurative Speech.

Agathos phagein (Good at eating): Denotes one who eats a lot.

Agathoi d' aridakryes andres (Good are very tearful men): Applied to those who are very inclined to pity.

Agathon agathides (Balls of goods): The expression is applied among the comic authors to many goods.

Agathoneios aulesis (Agathonian flute-playing): Effeminate [flute-playing]. For the tragic poet Agathon was reproached for effeminacy.

Agathos (Well): Vehemently.

Agaion (Enviable): Liable to envy. But others [say] 'marvellous', and others, 'jealous'.

Agallei (Exalts): Does, prepares, adorns, honors, offers prayers.

Agallesthai (To be delighted): To joy in, to be high-minded, to pride oneself. Plato in the Laws calls paintings 'agalmata' (delights). Thucydides says, "Each exalts in having a country among the Hellenes", for 'boasts.' Also many others. They say also, 'one exalts the gods,' and 'I shall exalt' and 'Exalt!' [active] and 'Exalt!' [middle] and 'one exalts' [middle] land 'let one exalt.' Usage is abundant among the ancients.

Agallios: Abusive.

Agallon (Glorifying): Self aggrandizing.

Agalmos: Abuse.

Agalmatophoroumenos: Carrying images or impressions of perceptions in one's mind. So Philon used it.

Agalma (Delight): Anything in which a person delights. But they say that also paintings and statues are 'agalmata'. Others (say) simply that any dedication or offering is an 'agalma', even if it should not be an image or some other such thing.

Angaros (Courier): Sluggish. But among the barbarians the public letter-carrier is also called [so]. Whence also to serve on public business is also 'angareuesthai'.

Angaros (Courier): Workman, servant, porter. Whence we call involuntary compulsion 'angareia' (impressment into service) and service arising from force.

Angaroi (Mounted couriers): Those who carry documents in turns. The same are also [called] 'astandai' (couriers). The words are Persian. Aischylos in Agamemnon: "Beacon sent beacon hither from courier fire. Ida to Hermes' rock on Lemnos, and from the island the Athoan heights of Zeus received the great torch third". The word is applied also to freight carriers and in general the senseless and servile. Also 'angarophorein', applied to carrying freight, especially in turns. Menander in Poloumenoi: "He carries also these things which you now make--make--, though it is possible for someone bursting with countless good things to spend the night and day feeding"; and in One about to Marry: "Barbarian, courier in fact, and thoughtful of nothing". And in Thais: “Powerless, a courier, a plague, although I have suffered these things now I suppose I would have her happily.”. And they call 'aggareuesthai', just as we do now, being compelled into freight carrying and some such service. Menander furnishes also this in the Sikyonian: "A sailor puts in, he's judged an enemy. If he has something soft, he's pressed into service."

Aggeliaphoros (Message carrier): Ambassador.

Agalmatopoiia kai agalmatourgia ereis kai agalmatopoios (You will find sculpture making and sculture work and sculpture maker). They say that he who tends rather to make images of gods is called an 'agalma'-maker ('agalmatopoios'), but that he [who makes images] of men [is called] an 'andrias'-maker ('andriantopoios'). Plato the philosopher in Protagoras calls both Pheidias and Polykleitos 'agalma'-makers. You would not be wrong in calling all craftsmen alike [this].

Agamemnoneia phreata (Agamemnonian wells): They give an account that Agamemnon dug wells around Aulis and in many places in Greece.

Agamenos (Wondering): Marveling.

Aganakton (Being vexed): It is applied in Plato also to those who are distressed.

Aganakto sou (I am vexed at you): The construction is novel. For 'I marvel at you' and 'I wonder at you' are in daily use, but 'I am vexed at you' is novel and rare. One must use the figure owing to its novelty, says Phrynichos.

Aganaktikon kai aganakteteon (Apt to be vexed and one must be vexed): Plato says the one in the Republic and the other in the Letters.

Aganaktesis (Vexation): Applying to fortune, Thucydides in the second book: "Neither does it hold vexation ('aganaktesis') for the invading enemy."

Agan egkeisthai tode (To be too vehement against this one): As in, to oppose and strain (against). Aristophanes in Acharnians: "I know that even the Spartans, against whom we are too vehement, are not responsible for all our problems".

Agan egkeisthai tode (To be too vehement against this one): As in, to oppose and strain [against]. Aristophanes in Acharnians: "I know that even the Spartans, against whom we are too vehement, are not responsible for all our problems".

Aganniphon (Much snowed upon): Very snow-covered.

Aganophrosyne (Gentleness): Mildness, softness.

Αganopidos (Mild-eyed): Looking gentle.

Aganon (Broken): That which has been broken. The first [syllable] is acute. And this word is rather tragic.

Aganon: Fine, pleasant. Aristophanes in Lysistrata: "She seems to me even to be much younger and to look finer".

Aganon: Sophokles in At Tainaron said that 'aganon' wood, with barytone accent, is that which has been chopped or that which is unhewn.

Broken (aganon): Sophokles, At Tainaron. He calls wood, which is broken or uncut, "aganon" (with the last syllable unaccented)

Aganophrones hedylogoi sophiai broton perissokalleis (Gentle of mood, with sweet-speaking wisdom, exceedingly beautiful of mortals).

Agan teinein (To strive too much): To strive against and act against and, in arrogance, not to yield in any manner. The word is suited to prose.

Agalaktia (Want of milk): Autokrates: "Lambs bleat for want of milk."

Agalma Hekates (Image of Hekate): Aristophanes has said that the dog [is] such [i.e. Hekate's image], on account of the fact that dogs are brought forth to Hekate, or because they also model her with a dog-head. But there are also those who [say that] she turned from a woman into a dog in accordance with the anger of Artemis, then was restored again after being pitied by her, then hanged herself from her belt because she was ashamed of what had happened. And [they say that] Artemis, having taken off her own finery, bestowed it upon her and addressed her as Hekate.

Agamai toutou, agamai kerameion (I wonder at this, I wonder at pottery): Eupolis and Aristophanes.

Agai (Beaches): Shores. So Sophokles has used [it]. But the tragic poets also used to call wounds thus, and injuries. For an injury is as it were a 'katagma' ('breach') of the flesh.

Agametos (Unmarried): For 'agamos' (unmarried) in Sophokles.

Agapan (To greet with affection): To receive favorably.

Agapan (To be content): To be satisfied by a thing and seek nothing more.

Agapeta ethe (Desirable characteristics): fine and good / gentlemanly (characteristics).

Agapeton: that which is beloved or unique.

Agapetos pais (Beloved son): You will also say 'beloved father', 'beloved master', but also 'beloved child' for 'only.' Also applied to a girl.

Attic [writers] call kindness 'agapesmos' (affection) and 'agapesis' (affection). In Synaristosai Menander [says], "The mutual affection arising with a view to evil, such as it was".

Agasaito (Would be amazed): Would marvel.

Agastho tini (I am amazed at someone): For 'I marvel at someone'. Xenophon: "Whenever I am amazed [i.e. delighted] at one of the soldiers".

Agassei (Overdoes it): Strikes too much. 'Agassei' is from 'agan' (too much), as 'liazei' (to be over-enthusiastic) is from 'lian' (very much).

You will say 'agasta' (admirable) and 'agastos' (admirable) and, adverbially, 'agastos' (admirably), as Xenophon [shows].

Agastonos: Much-groaning.

Agastou (Admirable): Marvellous.

Agasikles: A proper name; who is said to have shared in the judging with the Halimousians and owing to this, though he was a foreigner, to have been registered [as a citizen] in the polity.

Agasmata (Objects of adoration): Objects of awe, what one would stand in wonder of. Sophokles has used [it].

Agauriama (Insolence): Vanity.

Angele: A deme of [the tribe] Pandionis.

Agelaion (Of the common herds): Of common things, of roaming things. Also of things belonging to a herd: the random masses. It might be by way of metaphor from herd animals or from fish, which they say feed abundantly and in schools ('ageledon').

Age deta (Come on!): Come!, attend!, here now!

Agein (To carry): For 'megalynein' ('to make great'). Homer: "And the Achaians would have made great my fame",

Agein: For 'to have'. Hypereides.

Agein (Perform): For ‘to play a part’. Also ‘agein’ for ‘to honor’ and ‘to toast’, which Attic [writers] used to say as ‘epagein’(?).

Agein kai pherein (To carry off and bear away): To spoil and plunder. But ‘agein' is also to carry away things/money and, applied to the lifeless, also to recover them, without distinction.

Ageirei (Gathers): Brings together.

Agelaios (Belonging to a herd): For 'common', 'paltry'. The word is perhaps from animals that herd together, to which meaning also Plato has applied the word, in the Politikos. But it has been transferred [as metaphor] to people who are rather ignoble. So Isokrates in his speech the Panathenaikos. And [they called] common [bread] 'herd bread'.

Agenes: Isaios, for 'apais' ('childless').

Agennos (Ignobly): In a cowardly fashion.

Agerastos (Without gift of honor): Without honor.

Agermos: Assemblage.

Agersikybelis (Mendicant priest): Kratinos [mentions] Lampon the seer as a beggar and a sacrificer. For the axe is a 'kybelis'. But others write in drama that he who raises ('egeironta') the axe above himself is an 'egersikybeli'.

Agei (One fetches): For 'one carries off' and 'one leads.' Also 'agei', i.e. 'one honors' and 'one reveres'. Demosthenes in Against Timokrates says that 'agei' is a thing's value or the amount of its weight, saying, "and the short sword of Mardonios, which weighed ('ege') three hundred drachmas". Also Against Demades: "It weighed ('ege') five minas".

Leads (agei): Instead of "brings" (komizei) or "leads" (hegeitai). Also "agei" as in "honours" (tima) or "venerates" (sebetai). Demosthenes uses "agei" in the Against Timokrates to mean "cost" or "amount of weight," saying "and the dagger of Mardonius, which was ("ege") three hundred darics" and in Against Demades, "it was (ege) five mnai."

Agelastos (Not laughing): Someone not prone to laughter. Also a sullen person. There is also a stone in Athens so called. And Aeschylus says as well “sullen heart”. Doubtless [this] did not prevent one from saying 'sullen mind' and 'sullen thought' and the like.

Agelas ponon (Herds of troubles): Euripides said [this], but Plato, "herds of men", and Aischylos, "unlaughing faces."

Agelaiokomike (The art of caring for cattle): Plato used [the term].

"Ignoble and narrow speech": for those who are mute or have a quiet and unpleasant voice.

Agerochia: Arrogance.

Agerochos (High-minded): Honored, manly.

Agerochos (Arrogant): Bull(?), proud, disdainful, rash.

Agetai (One believes): To hold and to suppose.

Ageustos thoines (Without a taste of food): Keeping away from urbane(?) lifestyle..

Ageustos thoines (Without a taste of food) and simply 'without a taste of this', one must say.

Ageustoi (Without a taste): Without experience.

Ageorgiou dikazesthai (To prosecute for lack of cultivation): It is said as [prosecution] for desertion, failure to marry, failure to submit accounts, and it denotes: whenever one after receiving a plot of land [in lease] leaves it uncultivated and unworked, then the owner prosecutes the one who received.

Age (Amazement): Wonder, delight, disbelief and zeal in Herodotus and jealousy. But in Homer, astonishment, shock, breaking up, fracture, destruction. Some [say] sacrificial animals.

Agelatein (To drive out a cursed person): To drive out a curse and cursed people

Agelaton (Driving out the polluted): For 'chasing', 'banishing'. So Nikomachos.

"Glorify": to honour (timesai) a god, to glorify (aglaisai). Eupolis in the Demes, "Let us now also dedicate the twofold sacred boughs to them and let us glorify them as we approach. Greetings all! Welcome!" Aristophanes in Peace, "And we will all invoke you in holy sacrifices and massive processions personally, forever." Hermippos in the Bakers, "Well now I shall glorify the gods †of the sort who† and I will burn incense to them, since the child has been saved." Theopompos in Penelope, "And I will glorify you on the first of the month with little statues and laurel, forever."

Agelai (To exalt): to honor. The usage belongs entirely to the Attic writers. And you will say 'agelo' (I will honor) and 'agaloumen' (we will honor) and 'agalle' (pay honor) and 'agallei' (will honor the god), for 'will pray' and 'will honor'. And 'ago' (I lead) for 'I honor'. So 'agein' and 'agelai' are Attic [words], but whereas 'agein' is ordinary, 'agelai' is comedic and nearly an obscure term. So then one ought to avoid the word that belongs to obscure terms. But if you were keen on an archaic sound and a solemness of speech, you would use this sort of style of words, says Phrynichos.

Agema (Division): The king's advancing unit of elephants and cavalry and inantry. But others [say that it is] the best of the Macedonian force.

Agênôr (manly, heroic): an exceptionally/excessively manly person. Or one admirable in bravery. But it also denotes someone overweening/arrogant. And it is also a proper name.

Ageraton (Ageless): Sophokles said this in the masculine, but Xenophon in the feminine. Also 'ageron' (ageless), Plato in the masculine, Euripides in the feminine. Also in the neuter, Thucydides and Plato, in the Timaios.

Ageless: Things that don't get old; holy or august.

Agero (Ageless): Also 'ageron' with the ny. But others say that without the ny it is feminine. And others that the [word] with the ny indicates the accusative case, but that the [word] without this [indicates] the genitive and dative.

Ages (Guilty/holy): This is left behind from the compound 'euages' or 'panages'. Empedokles says "For she watches opposite the holy disc of the lord."

Ages (Guilty/holy): This is left behind from the compound 'euages' or 'panages'. Empedokles says "For she watches opposite the holy disc of the lord."

Agesilaos: A proper name. He was a distinguished and noble king of the Spartans, and is celebrated in many of the orators.

Hagiasai (To make sacred): To offer, to burn in holy fashion.

"To hallow": to harvest, to burn in a holy manner

Hagiasate (Make sacred!): Prepare!, proclaim!

Hagios (Sacred): August. Also 'hagion': august thing and honored thing. But someone defiled could also be called 'hagios', after 'agos' (pollution), as Kratinos [shows].

"has led" (ageochos): "has brought" (enegkas)

Ageochos (Having led): Having carried.

Of ritual (hagisteias): Of holiness (hagiosynes), of purity (katharotetos), of service (latreias)

Hagisteuein (To perform rites): To make sacred. Also 'hagiasthenton' (of things made sacred): of things consecrated.

Hagisteusantes (Having performed rites): Having performed the elements of the sacrifice.

Bundlebearers: Those who carry bundles on ships or upon animals. Bundle-carriers: They are the same carriers, or children who follow the bundlebearing asses. And those who sell the bundles are called bundle-sellers. And bundles (angalides) are packages of firewood, whch are, so to speak, bundled together (angalisasthai).

Bundles: portions

From the b'ginning (angathen): syncope of "from the beginning" (anekathen). Thus in Aischylos.

Ankaqen (From above/before): By syncope for 'anekathen' (from above/before). So Aischylos.

Ankistron (Hook): Applying to spindles. So, Plato book 10 of the Republic.

Agkistreuei (One angles for): One baits.

I drive w'full strength (angratos): Xenophon said it in syncope instead of "with full strength" (ana kratos). And you would do better not to use this word.

Ankratos elauno (I drive vigorously): [So] Xenophon said, by way of syncope for 'ana kratos' (up to [full] strength). But you will do better not to use the word.

Ankyle: Javelin, and the crook of the elbow. But the right hand is also called 'ankyle'. Whence they used to call also spears 'ankyleta' and 'mesankyla'. Also called 'ankyle' is a type of cup, which they used to use for the game of 'kottaboi' (a game in which one tosses wine dregs into a basin). Thus, the right hand was also an 'ankyle', but also the cup ('kylix') useful for 'kottabos' owing to the fact that one 'cupped' (apankyloun) one's right hand in the toss. For by ancients it was well and fittingly considered to toss 'kottabos'. Thus it was named after the shape of the hand, forming which they used to eagerly throw at the 'kottabeion' (basin for playing kottabos). An 'ankyle' is also a type of cord, as Alexis in Achais: "Not fairly did you tie the slipper's cord ('ankyle') when it [the slipper] came undone". Also others used the word.

Ankyle kai araphe (Ankyle and Araphe): A deme of the tribe Aigeis.

Ankylia (Loops): Chains' links.

Links: the rings in chains

Akylometai (Of crooked counsel): Of bent counsel.

Ankylon (Crooked): Curved, curving.

Ankylocheilos (Crooked-beaked): Bent-beaked.

Ankyrai (Anchors): By way of metaphor, 'safeties'. Sophokles: "But children are a mother's anchor in life".

Aglai(?): Eye. Euripides.

Aglaia (Splendor): Brilliance.

Aglaiais (With splendors): With brilliances.

Aglaokoitos (Splendid-bedded): Very honored.

Aglaotimon (Splendidly honored): Brilliant, honored.

Aglauros: The daughter of Kekrops. It is also an eponym of Athena.

Aglauros: One of the daughters of Kekrops, whom women hold in honor and swear by, for, in honor of her father, Kekrops, the goddess [Athena] assigned certain privileges to Aglauros. Thus Bion of Prokonnesos.

Agleukesteron (Rather unsweet): For 'rather unpleasant'. Xenophon in Hieron.

Agleukes (Unsweet): Bitter. Xenophon said [it] in the Oikonomikos. The word appears to be foreign, Sicilian, and at any rate, it is common in turn in Rhinthon.

Aglithes (Cloves of garlic): The same also as 'gelgithes' (cloves of garlic); from which the head of garlic is composed.

Aglottia (Tonguelessness): Quiet, silence.

Agmasi (With fragments): With pieces, with turns.

Hagneia (Purity): Cleanliness.

(?)Hagneuetai ten polin (One purifies the city): For 'wrongly marked according to accusation'. For 'cleanses'.(?)

Hagnias: A proper name.

Hagnisai (To cleanse): To destroy, by antiphrasis. Also to offer as sacrifice. So Sophokles.

Hagnites (Purifier / One requiring purification): Suppliant and cleansing. For the one who is purified of defilement and the one who has cleansed are so called.

Agnaptos (Unfulled): They used to say the word both with a gamma and with a kappa. And it denotes not being fulled. And it is said as masculine and feminine and neuter: masculine, as in 'agnaptos chiton' (unfulled tunic), feminine as in 'agnaptos chlaina' (unfulled cloak), neuter as in 'agnapton himation' (unfulled himation). Certainly Plato the comic also calls a cloak 'unfulled', however not every cloak is unfulled as well. And a cloak is a thick himation, either unfulled or having been fulled.

Agnos (Chaste-tree): A plant, which they also call 'lygos'.

Agnodikos (Ignorant of right): Not knowing what is right.

Hagnodikeis: The gods.

Agnoia (Ignorance): Neglect.

Agnoie (Ignorance): Pain. Also 'agnoein' (to be ignorant), to be pained.

Hagnopoleisthai (To be purified by sacrifices): To be cleansed by offerings.

Hagnousios: Hagnous is a deme of the tribe Akamantis, whose tribesman is an Hagnousios.

Agnomonos (Senselessly): Foolishly or ingraciously. Ignorant people are said by Plato to be 'agnomones'.

Agnomonos (Senselessely): Demosthenes, in the Philippics, for 'irrationally', or 'ill-advisedly'.

Agnotas (Unknown): Not known; "And he brought forth a man unknown to me, who also happened to be unknown to himself".

Chaste-tree: They call it agnos, not lygnos. Chionides uses it in the masculine in Heroes, "And, by Zeus, it certainly has never seemed right to me to differ from the chaste tree growing in a mountain stream." Plato says "Since this plane tree is very broad and tall and the height and shade of the chaste-tree is superb."

Agora. Place name. And the things which are done in the agora. Thessalians also call the harbour an 'agora', while Cretans use the word for the assembly. In Homer it is a gathering of everyone. Solon calls speaking in prose 'agora'. And the place in Homer is either the assembly or the meeting.

Agora: Name of a place. Also things that are sold ('agorazomena'). But Thessalians also call their harbor an 'agora'. Cretans [call] the assembly [an 'agora']. In Homer, 'every gathering' (pas athroismos). But Solon calls speaking publicly/in prose an 'agora'. And the place in Homer is either the assembly ('ekklesia') or both together.

Agora theon (Gods' agora): A place in Athens used to be called [so].

Agoi (Carries off): Indicates many things. Isaios took it for 'pherein' (carry) and 'enagein' (lead in) and 'helkein' (haul); "For Xenokles injured me," he says, "when he took Eumathes away to liberty, when I was carrying him off to slavery". Antiphon understood 'agoi' for 'believes'. For he says in On Truth, "holds that the laws are great".

Agomenon ton hemeteron (Our own things being led off): For 'being plundered and pillaged'.

They say 'agorasw' (I will buy), but 'agoro' (I will buy) is bad Greek. All things are full of examples, but take [this one] from the Aiolosikon of Aristophanes: "But hurry up. You shouldn't have delayed, as I will buy everything at once, whatever you bid, o woman." Also the things purchased are 'agorasmata' (merchandise).

Agoras (Assemblies): Hyperides for 'assemblies'. For he says in the Against Polyeuctus "These men often hold assemblies." But the word also indicates other things.

Agoras (Assemblies): Hyperides for 'assemblies'. For he says in the Against Polyeuctus "These men often hold assemblies." But the word also indicates other things.

Agorazein (To buy): To purchase something and to spend time in the agora.

Agoranomias (Market supervision): Office of the auditor. It is said applying to those who oversee cities' goods for sale.

Agoranomoi (Market supervisors): The magistrates who manage goods for sale in the market. There were ten, five of whom they used to deploy [to administer] those [goods] in the city, and five [to administer] those [goods] in the country.

Agorasai (To buy): To purchase.

Agoraian (Forensic): Forensic speech.

Agoraioi (Frequenting the market): Those who are engaged in the market.

Market mind-set: entirely thrifty and vulgar, neither subtle nor reflective, for market people are ignorant and uneducated. Used thus by Euripides (fr. 1114 N.2).

Agoraios Zeus (Market Zeus): An altar at Athens, which used to be called 'Market Zeus'.

Agoraios Hermes (Market Hermes): In Athens he had been established by the market.

Agora Kerkopon (Knavesmarket): In Athens near the Heliaia, in which especially things acquired by theft are bought and sold, for we have ascertained [that] even the Kerkopes were such: [namely,] thieves and knaves.

Agora ephoreia (Border assembly): The assembly that met at the shared borders ('horois') of the [civic] neighbors used to be called so, for when they came together here, neighbors used to deliberate at the same place concerning shared matters.

Agoras horan (Market-time/market-hour): Not for selling things, but for other business transacted in the marketplace: "he came at dawn before the marketplace was full". Pherekrates [said this]. Also in "Deserters" (Automoloi): "always to drink and get drunk before the marketplace is full."

Agorasten (Buyer): Him who purchases prepared foods, whom Romans call a 'caterer'.

Agorasmata (Bought/sold goods): They call merchandise [so]. Also 'agorasmaton' (of bought/sold goods). Also 'agoraseos' (of purchase), 'of buying'.

Agoren (Agora): Assembly.

Agoretai (Speakers): Counsellors, wise men.

Agos (Any matter of religious awe; transf. a curse, defilement): By antiphrasis, 'defilement' (to musos). And 'enagês' (accursed) [is] someone held in defilement. And 'agêlatein' (drive out one accursed) [is] to drive out those accursed. But 'panagês' (all-hallowed) denotes one holy and pure. And whereas the word 'enagês' is derived from 'agos,' the word 'panagês' [is derived] from 'hagnos' (holy) and 'katharos' (pure). And it also denotes expiation and sacrificing.

Agos (Pollution): Pollution or elbow. But also what is held in honor and worthy of awe is called 'agos', from which [come] all-holy ('panageis') priestesses and other things.

Agos (Leader): Leader.

Agos: Zeus, among Troezenes.

Agomphios aion (Toothless age): So they used to call the time [of life] when one was visibly aged, from the fact that old people don't have molars ('gomphioi'). Diokles [says], "Men, let none of you ever desire to become an old man, but see to it that, while you are young [and] after you have experienced something good for your soul, you end [your life] in season and that you never wear out a toothless ('agomphion') age."

Agousin heorten hoi kleptai (The thieves are holding a festival): The phrase is very charming and sufficiently jokey, in keeping with comedic charm. But it also denotes those who steal fearlessly. Thus Kratinos.

Agra: A sanctuary of Demeter outside the city by the Ilissos.

Agrauloi (Field-dwelling): Passing the night or lodging in the country.

Agnaptotatos [=> Ἀγναπτότατος] auos batos (Most unfulled dry skate): Applying to one who is harsh and stubborn in manner.

Agrapha adikemata (Unwritten wrongs): As in, things about which a law does not exist.

Agraphiou (For lack of registration): It is a type of suit against those who owe the treasury and are registered so that they owe, but have been erased before repaying. Sometimes it is applied also against those who register those who do not owe. He who has done this and is caught used to be registered himself as owing, but he who was registered inappropriately would be released from the unjust registration.

Agraphiou dike (Suit for lack of registration): Those who at the time administer these things record the names of those who as a result of a judgment owe [money] to the treasury on boards, including for how much the debt is. Whenever each person repays the annotation is removed from the board. If, then, someone had been written up as owing, and seemed not to have repaid, and his name was erased from the board, it was permitted to him among the citizens who wished to introduce the 'dike agraphiou' against him.

Agraphou metallou dike (Suit for unregistered mine): Those who work the silver mines, whenever they wanted to begin a new work, would make it known to those put in charge of those things by the people and would declare for the sake of paying the tax to the people the twenty-fourth of the new mine. If anyone, then, seemed to be working a mine in secret, it was possible for anyone who wished to charge and accuse him who had not declared.

Agreutike stole (Hunting attire): The phrase is pleasant and urbane.

Agreumata (Things taken in hunting): Solon meant country property. But they also indicate spoils.

Agriothymos (Wild tempered): Wild in spirit.

Agrioi (Savages): So they used to call pederasts, either because their passion was savage, or because Pan is responsible for such people. And they also call them Centaurs. It is clear that the wild among animals are called 'agria.' Also one who is dyspeptic in disposition and irascible is 'agrios'.

Agrious (Savages): Aeschines in Against Timarchus so named those who were very excited about the pursuit of boys. Also Menander called "savage gambler" him one who has become too zealous about gambling.

Agrios elaios (Wild olive): What the masses call wild-olive. It is in Pindar in Hymns.

Agroikein (To live in the country): Also 'agroikon' (rustics): the temperate. The verb 'agroikein' is from 'agroikos'.

Agroikoi (Rustics): A class at Athens, which was distinct compared to the eupatrids. Another was that of the farmers. And that of the craftsmen was third.

Agroikos (Rustic): Hard, used to unsheltered life, as in, a workman.

Agroikos opora (Rustic crop): As opposed to 'choice' (gennaiai). And it used to occur in differentiation, with the for harvesting fruit, and the other for storing and wine-making and such things. And Plato says clearly in the Laws: "Let the one who buys the choice crop harvest it, if he wishes." And again: "Let him take the choice crop, if he wishes, but let the law also keep such a man from the so-called rustic crop."

Agroikos (Boorish): Senseless, grouchy. Or one who dwells in the country.

Agroboas aner (Wild shouting man): He who speaks boorishly and neither urbanely nor harmoniously. So Kratinos.

Agromenoi (Assembled): Gathering together.

Agroilethen (From Agroile): Agroile is a deme of the tribe Erechtheis, and its demesman in past used to be called an Agroileus.

Agronomoi (Country-dwellers): Those who abide in the country.

Agrotas: Rustics.

Agrou pyge (Rump of the land): The fattest part. But others [say that] it applies to those attending to something earnestly. Others say hyperbolically that it applies to those who live in the country; or to one who is extremely rustic.

I have suffered unutterable and unspeakable things: It is "unutterable" (agrykta) inasmuch as it is not uttered "gryxai" as a result of the excessiveness of the bad things. "Utter" (gryxai) is the short form of "utter a sound" (phthenxasthai), which is an undifferentiated sound - close to a moan or groan. Pherekrates used it very idiosyncratically, "What did you suffer? - Unutterable and unspeakable things, but I want to tell you alone.

Agrykta kai alekta pepontha (I have suffered unspeakable and indescribable things): 'Agrykta' is such that one cannot speak on account of an excess of evils; and 'gryxai' is to speak very briefly, which is also inarticulately, nearly equal to moaning or groaning. Pherecrates has used it innovatively: “What did you suffer? Unspeakable and unsayable things; but I wish to tell to you alone.”

Agrostai (Catchers): Hunters, from the verb 'I catch'. Homer: 'catching fishes'.

Aguiai: Streets, alleys. Or long roads. From the fact that they do not have limbs ('guia') and branches and bends. Streets have throughways from either side and differ in this way.

Agyian (Street): Xenophon [calls] a strait [this]. And rather many words are in need of glosses in that [author].

Aguieus: The cone-shaped column in front of the courtyard gates, sacred to Apollo, and the god himself. Pherekrates in Krapatoloi: "Lord Aguieus, bear this in mind for me". Also "to fill Aguias with smoke" indicates the columns ('aguieas') by contraction, not the streets ('aguias') and ways.

Aguiatides: In Euripides, altars that are in front of gates.

Aguias: Some pronounce with an acute accent, employing in the feminine, just like roads. But it is better to pronounce it with a circumflex, on the grounds that it is from 'aguieas'. But 'aguieus' is a column terminating in a point, which they stand in front of gates. Some say they are particular to Apollo, some to Dionysus, some to both. The complete form, then, is 'aguieus', and 'aguieas' in the accusative, and 'aguias' in the contracted form. It is characteristic of the Dorians. The altars in front of dwellings would be those called 'aguieis' by the Attic [authors], as Sophocles, transferring Athenian customs to Troy, says: "an 'aguieus' altar shines, with fire wafting drops of myrrh, barbarous smells".

Agyrtes: Beggar, greedy for gain. Also 'agyrtes': a type of dice cast.

Agyrtes: Charlatan and rogue. To beg ('ageirein') and go around begging ('periageirein') is to go around and make the rounds to brag about a victory or some other such thing. The 'agyrtes' is also a name for a dice cast.

Agyrtika: Common lies.

Agyrmos (Gathering): Assembly, meeting.

Agyrtode (Beggarly): Vulgar.

Agyrrhios: An Athenian demagogue, not obscure.

Anchaze (Back!): For 'Withdraw!'. So Sophokles.

Anchaske (Gape!): For 'anachaske' (gape!). So Pherekrates.

Agchemachos (Fighting hand to hand): Fighting at close range.

Anchi: Near.

Anchithyros (Next door): Neighbor.

Anchimolon: Coming near.

Anchimos: For 'close by'. Euripides: "But close by is this woman sacred to Phoibos".

Anchinoia (Shrewdness): Intelligence.

Anchinous (Shrewd): Intelligent, sharp in the mind.

Anchista: Nearest.

Anchisteia (Nearness): Kinship. Also 'anchisteis' (close kin): those from siblings and cousins and uncles, on the father's and mother's side, closest to the deceased. But those outside of these are only 'kin' (syngeneis). And those who are commingled with households by marriage are called 'oikeioi' (members of household).

Anchisporoi (Close in seed): Close in descent.

Anchistinden (By closeness): According to close kin, just as 'aristinden' (according to birth) and 'ploutinden' (according to wealth), adverbially.

Anchistrophoi (Turning closely): Gathered together or quickly turning.

Anchitermon (Near the border): Neighboring, bordering.

Anchou: Near.

Anchomalou (Nearly even): Equal, close to even.

Agoge (Carrying away/guidance): Behavior, manner. Or conveyance. Also weight that is carried.

Agogei (With a leash): With the strap by which a horse is led, which is also called a 'rhyter' (rein).

Agogeus (Lead): The hunting dogs' leash. So Sophokles.

Agogion (Load): Weight that is carried on the wagon. So Xenophon.

Agogimos (Capable of being carried): Leading, being led.

Agogimon (Of things carried): Of mercantile freight.

Agogon (Leading): Conducting.

Agogous (Leading): Escorting.