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  • Α

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    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.


    Notes:

    Edited by Clinton Kinkade clinton.kinkade@gmail.com

  • ἂ ἄ

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

  • ἄ α

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    A a: A system of water.

  • ἀαγές

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    Aages (Hard): Unbroken, strong.

  • ἀαδεῖν

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

  • ἀάλιον

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    Aalion: Disorderly, powerless.

  • ἄαπτον

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    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.

  • ἀάπτους

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    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'.

  • ἀᾶσαι

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

  • ἀασάμην

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

  • ἄασαν

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    Aasan: They damaged.

  • ἀάσατο

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

  • ἀᾶσθαι

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

  • ἀασίφρων

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    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').

  • ἄατον

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

  • Ἄατος

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

  • Ἄατος

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

  • Ἀβακέως

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    Abakeos (Speechless): Void of understanding.

  • Ἀβακηνούς

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

  • Ἀβακήμων

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

  • Ἀβακῆσαι

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

  • Ἀβάκησαν

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

  • Ἀβάκητον

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    Abaketon: Without reproach.

  • Ἄβακτον καὶ ἄβυκτον

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

  • Ἀβάκιον

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

  • Ἀβάλε

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

  • Ἄβαλεν

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    Abalen: 'Ebalen' (he threw).

  • Ἄβαπτος

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    Abaptos (Undipped): Untempered.

  • Ἄβαρις

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    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.

  • Ἀβασάνιστος

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    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).

  • Ἄβατον

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    Abaton (Untrodden): Sacred, unapproachable, deserted.

  • Ἄβατος ὁδός

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

  • Ἀβδέλυκτα

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    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."

  • Ἀβέβηλος

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    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.

  • Ἀβελτερία

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

  • Ἀβέλτερος

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    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.”

  • Ἄβιος

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    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’.

  • Ἄβιος

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    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).

  • Ἀβίωτον

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

  • Ἀβλεπτήματι

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    Ableptemati (By oversight): By mistake.

  • Ἀβλήδην

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    Ableden: A key-note.

  • Ἀβληχρήν

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

  • Ἄβολος

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

  • Ἀβόλοις πώλοις

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

  • Ἀβουλεῖν

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

  • Ἀβούλητον κακόν

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

  • Ἀβουλία

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

  • Ἀβούλως

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    Aboulos (Inconsiderately): Senselessly, ignorantly, rashly.

  • Ἁβρὰ βαίνων

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

  • Ἄβραι

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    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'."

  • Ἀβραμιαῖος

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

  • †Ἁβροδιαίτη

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

  • Ἁβροδίαιτος

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


    Notes:

    Edited by Mackenzie Zalin mackzalin@gmail.com

  • Ἀβροκόμας

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

  • Ἁβρός

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    Habros (Dainty): Radiant, luxurious, soft.

  • Ἁβροσύνη

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    Habrosyne (Daintyness): Brilliance.

  • Ἀβροτήμων

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    Habrotemon (Erring): Erroneous.

  • Ἁβρότητι

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

  • Ἄβροτον

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    Abroton (Without men): Inanimate, insensate.

  • Ἁβροχίτων

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

  • Ἁβρύνεται

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

  • Ἄβρωτος

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

  • Ἄβυδος

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    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.

  • Ἄβυθος φλυαρία

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


    Notes:

    Suda α 101 (Ἄβυδος) includes, in a longer entry, "καὶ Ἄβυδον φλυαρίαν, τὴν πολλήν."

  • Ἀβύρβηλον

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


    Notes:

    Edited by Mackenzie Zalin mackzalin@gmail.com

  • Ἀβυρτάκη

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

  • Ἄβυσσος

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

  • Ἀγαθά

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


    Notes:

    First half of Suda α 108 (Ἀγαθά) has same.

  • Ἀγαθῆς Τύχης νεώς

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

  • Ἀγαθὴ τύχη

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    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".

  • Ἀγαθέστατε

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

  • Ἀγαθὴ Τύχη

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

  • Ἀγάθαρχος

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

  • Ἀγαθικά

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    Agathika (Good things): Excellent things.

  • Ἀγαθὸν τίνος

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

  • Ἀγαθὸς δαίμων

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

  • Ἀγαθοῦ δαίμονος

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    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.

  • Ἀγαθοῦ δαίμονος πόμα

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    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.

  • Ἀγαθοεργοί

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    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.

  • Ἀγαθὸς φαγεῖν

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

  • Ἀγαθοὶ δ’ ἀριδάκρυες ἄνδρες

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

  • Ἀγαθῶν ἀγαθίδες

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

  • Ἀγαθώνειος αὔλησις

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

  • Ἀγαθῶς

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    Agathos (Well): Vehemently.

  • Ἀγαῖον

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

  • Ἀγάλλει

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

  • Ἀγάλλεσθαι

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    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.

  • Ἀγάλλιος

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    Agallios: Abusive.

  • Ἀγάλλων

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    Agallon (Glorifying): Self aggrandizing.

  • Ἀγαλμός

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    Agalmos: Abuse.

  • Ἀγαλματοφορούμενος

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

  • Ἄγαλμα

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    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.

  • Ἄγγαρος

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    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'.

  • Ἄγγαρος

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

  • Ἄγγαροι

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    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."


    Notes:

    Edited by Clinton Kinkade (clinton.kinkade@gmail.com).

  • Ἀγγελιαφόρος

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    Aggeliaphoros (Message carrier): Ambassador.

  • Ἀγαλματοποιΐα καὶ ἀγαλματουργία ἐρεῖς καὶ ἀγαλματοποιός

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    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].

  • Ἀγαμεμνόνεια φρέατα

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

  • Ἀγάμενος

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    Agamenos (Wondering): Marveling.

  • Ἀγανακτῶν

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

  • Ἀγανακτῶ σου

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    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.

  • Ἀγανακτικὸν καὶ ἀγανακτητέον

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    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.

  • Ἀγανάκτησις

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

  • Ἄγαν ἐγκεῖσθαι τῷδε

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    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".

    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.196.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

    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".

  • Ἀγάννιφον

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

  • Ἀγανοφροσύνη

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    Aganophrosyne (Gentleness): Mildness, softness.

  • Ἀγανώπιδος

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    Αganopidos (Mild-eyed): Looking gentle.

  • Ἄγανον.

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

  • Ἀγανόν

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

  • Ἄγανον

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

    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.1843.1Entered By: Chris de Lisle <cmdelisle@gmail.com>Translated By: Chris de Lisle <cmdelisle@gmail.com>Peer Review Status: Not Peer Reviewed

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


    Notes:

    Sophokles, Herakles at Tainaron, Fragment 231 P. = 198b R.

  • Ἀγανόφρονες ἡδυλόγῳ σοφίᾳ βροτῶν περισσοκαλλεῖς

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

  • Ἄγαν τείνειν

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    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.

  • Ἀγαλακτία

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

  • Ἄγαλμα Ἑκάτης

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    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.


    Notes:

    Edited by Joshua D. Sosin joshuad.sosin@gmail.com

  • Ἄγαμαι τούτου, ἄγαμαι κεραμείων

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

  • Ἀγαί

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    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.

  • Ἀγάμετος

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

  • Ἀγαπᾶν

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

  • Ἀγαπᾶν

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

  • Ἀγαπητὰ ἤθη

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

  • Ἀγαπητόν

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    Agapeton: that which is beloved or unique.

  • Ἀγαπητὸς παῖς

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

  • Ἀγαπησμὸν

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    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".


    Notes:

    Edited by Joshua D. Sosin joshuad.sosin@gmail.com

  • Ἀγάσαιτο

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    Agasaito (Would be amazed): Would marvel.

  • Ἀγασθῶ τινι

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    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".

  • Ἀγάσσει

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

  • Ἀγαστὰ

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

  • Ἀγάστονος

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    Agastonos: Much-groaning.

  • Ἀγαστοῦ

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    Agastou (Admirable): Marvellous.

  • Ἀγασικλῆς

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    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.

  • Ἀγάσματα

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

  • Ἀγαυρίαμα

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    Agauriama (Insolence): Vanity.

  • Ἀγγελή

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    Angele: A deme of [the tribe] Pandionis.

  • Ἀγελαίων

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    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').


    Notes:

    Edited by Joshua D. Sosin joshuad.sosin@gmail.com

  • Ἄγε δῆτα

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

  • Ἄγειν

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

  • Ἄγειν

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    Agein: For 'to have'. Hypereides.

  • Ἄγειν

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

  • Ἄγειν καὶ φέρειν

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    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.

  • Ἀγείρει

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    Ageirei (Gathers): Brings together.

  • Ἀγελαῖος

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    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'.

  • Ἀγενής

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

  • Ἀγεννῶς

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    Agennos (Ignobly): In a cowardly fashion.

  • Ἀγέραστος

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    Agerastos (Without gift of honor): Without honor.

  • Ἀγερμός

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    Agermos: Assemblage.

  • Ἀγερσικύβηλιν

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    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'.


    Notes:

    Edited by Joshua D. Sosin (joshuad.sosin@gmail.com).

  • Ἄγει

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    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".

    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.1844.1Entered By: Chris de Lisle <cmdelisle@gmail.com>Translated By: Chris de Lisle <cmdelisle@gmail.com>Peer Review Status: Not Peer Reviewed

    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."

  • Ἀγέλαστος

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.1740.1Entered By: Zach H <zach.heater.2001@gmail.com>Translated By: David Stifler <david.wf.stifler@gmail.com>Peer Review Status: Not Peer Reviewed

    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.

  • Ἀγέλας πόνων

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

  • Ἀγελαιοκομική

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

  • Ἀγεννὲς

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

  • Ἀγερωχία

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    Agerochia: Arrogance.

  • Ἀγέρωχος

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    Agerochos (High-minded): Honored, manly.

  • Ἀγέρωχος

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

  • Ἄγεται

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

  • Ἄγευστος θοίνης

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

  • Ἄγευστος θοίνης

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

  • Ἄγευστοι

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    Ageustoi (Without a taste): Without experience.

  • Ἀγεωργίου δικάζεσθαι

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.1791.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

    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.

  • Ἄγη

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.367.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Hugh Cayless <philomousos@gmail.com>Peer Review Status: Not Peer Reviewed

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

  • Ἀγηλατεῖν

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

  • Ἀγηλατῶν

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

  • Ἀγῆλαι

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    "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."

  • Ἀγῆλαι

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    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.

  • Ἄγημα

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    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.

  • Ἀγήνωρ

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    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.

  • Ἀγήρατον

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    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.

  • Ἀγήρω

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

  • Ἀγήρω

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    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.

  • Ἁγής

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.223.1Entered By: John McCrossan <jmccrossan123@gmail.com>Translated By: John McCrossan <jmccrossan123@gmail.com>Peer Review Status: Not Peer Reviewed

    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."

    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.223.2Entered By: John McCrossan <jmccrossan123@gmail.com>Translated By: John McCrossan <jmccrossan123@gmail.com>Peer Review Status: Not Peer Reviewed

    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."


    Notes:

    Edited by: Joshua D. Sosin joshuad.sosin@gmail.com

  • Ἀγησίλαος

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.653.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

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

  • Ἁγιάσαι

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.718.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

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

    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.1848.1Entered By: Chris de Lisle <cmdelisle@gmail.com>Translated By: Chris de Lisle <cmdelisle@gmail.com>Peer Review Status: Not Peer Reviewed

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

  • Ἁγιάσατε

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

  • Ἅγιος

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

  • Ἀγηοχώς

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

    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.1849.2Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Chris de Lisle <cmdelisle@gmail.com>Peer Review Status: Not Peer Reviewed

    Ageochos (Having led): Having carried.

  • Ἁγιστείας

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

  • Ἁγιστεύειν

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

  • Ἁγιστεύσαντες

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

  • Ἀγκαλι<δ>αγωγοί

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    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).

  • Ἀγκαλίδα

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    Bundles: portions

  • Ἄγκαθεν

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

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

  • Ἄγκιστρον

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

  • Ἀγκιστρεύει

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    Agkistreuei (One angles for): One baits.

  • Ἀγκράτος ἐλαύνω

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    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.

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    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.

  • Ἀγκύλη

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    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.

  • Ἀγκύλη καὶ Ἀράφη

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

  • Ἀγκύλια

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    Ankylia (Loops): Chains' links.

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    Links: the rings in chains

  • Ἀγκυλομῆται

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    Akylometai (Of crooked counsel): Of bent counsel.

  • Ἀγκύλον

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    Ankylon (Crooked): Curved, curving.

  • Ἀγκυλόχειλος

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    Ankylocheilos (Crooked-beaked): Bent-beaked.

  • Ἄγκυραι

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

  • †Ἄγλαι†

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    Aglai(?): Eye. Euripides.

  • Ἀγλαΐα

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    Aglaia (Splendor): Brilliance.

  • Ἀγλαΐαις

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    Aglaiais (With splendors): With brilliances.

  • Ἀγλαόκοιτος

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    Aglaokoitos (Splendid-bedded): Very honored.

  • Ἀγλαότιμον

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    Aglaotimon (Splendidly honored): Brilliant, honored.

  • Ἄγλαυρος

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

  • Ἄγλαυρος

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.145.1Entered By: Mackenzie Zalin <mackzalin@gmail.com>Translated By: Mackenzie Zalin <mackzalin@gmail.com>Peer Review Status: Not Peer Reviewed

    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.

  • Ἀγλευκέστερον

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

  • Ἀγλευκές

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    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.

  • Ἄγλιθες

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

  • Ἀγλωττία

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    Aglottia (Tonguelessness): Quiet, silence.

  • Ἄγμασι

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

  • Ἁγνεία

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    Hagneia (Purity): Cleanliness.

  • †Ἁγνεύεται τὴν πόλιν

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

  • Ἁγνίας

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    Hagnias: A proper name.

  • Ἁγνίσαι

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

  • Ἁγνίτης

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    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.

  • Ἄγναπτος

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    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.

  • Ἄγνος

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

  • Ἀγνόδικος

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

  • Ἁγνοδικεῖς

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    Hagnodikeis: The gods.

  • Ἄγνοια

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    Agnoia (Ignorance): Neglect.

  • Ἀγνοίη

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

  • Ἁγνοπολεῖσθαι

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

  • Ἁγνούσιος

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

  • Ἀγνωμόνως

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.412.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Zach H <zach.heater.2001@gmail.com>Peer Review Status: Not Peer Reviewed

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

  • Ἀγνωμόνως

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

  • Ἀγνῶτας

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.232.1Entered By: John McCrossan <jmccrossan123@gmail.com>Translated By: John McCrossan <jmccrossan123@gmail.com>Peer Review Status: Not Peer Reviewed

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

  • Ἄγνον

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    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."

  • Ἀγορά

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    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.

    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.2371.2Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Mackenzie Zalin <mackzalin@gmail.com>Peer Review Status: Not Peer Reviewed

    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.

  • Ἀγορὰ θεῶν

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

  • Ἄγοι

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    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".

  • Ἀγομένων τῶν ἡμετέρων

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

  • Ἀγοράσω

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.3501.1Entered By: Clinton Kinkade <clinton.kinkade@gmail.com>Translated By: Clinton Kinkade <clinton.kinkade@gmail.com>Peer Review Status: Not Peer Reviewed

    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).

  • Ἀγοράς

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

    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.238.2Entered By: John McCrossan <jmccrossan123@gmail.com>Translated By: John McCrossan <jmccrossan123@gmail.com>Peer Review Status: Not Peer Reviewed

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


    Notes:

    Edited by: Joshua D. Sosin joshuad.sosin@gmail.com

  • Ἀγοράζειν

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

  • Ἀγορανομίας

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.146.1Entered By: Mackenzie Zalin <mackzalin@gmail.com>Translated By: Mackenzie Zalin <mackzalin@gmail.com>Peer Review Status: Not Peer Reviewed

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

  • Ἀγορανόμοι

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    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.

  • Ἀγοράσαι

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    Agorasai (To buy): To purchase.

  • Ἀγοραίαν

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    Agoraian (Forensic): Forensic speech.

  • Ἀγοραῖοι

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.1562.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

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

  • Ἀγοραῖος νοῦς

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.2016.1Entered By: Chris de Lisle <cmdelisle@gmail.com>Translated By: Chris de Lisle <cmdelisle@gmail.com>Peer Review Status: Not Peer Reviewed

    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).

  • Ἀγοραῖος Ζεύς

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

  • Ἀγοραῖος Ἑρμῆς

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


    Notes:

    Edited by Mackenzie Zalin mackzalin@gmail.com

  • Ἀγορὰ Κερκώπων

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    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.

  • Ἀγορὰ ἐφορεία

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    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.

  • Ἀγορᾶς ὥραν

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    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."

  • Ἀγοραστήν

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

  • Ἀγοράσματα

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.1564.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

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

  • Ἀγορήν

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.657.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

    Agoren (Agora): Assembly.

  • Ἀγορηταί

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    Agoretai (Speakers): Counsellors, wise men.

  • Ἄγος

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.220.1Entered By: David Stifler <david.wf.stifler@gmail.com>Translated By: David Stifler <david.wf.stifler@gmail.com>Peer Review Status: Not Peer Reviewed

    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.

  • Ἄγος

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    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.

  • Ἀγός

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    Agos (Leader): Leader.

  • Ἄγος

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    Agos: Zeus, among Troezenes.

  • Ἀγόμφιος αἰών

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    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."


    Notes:

    Edited by Joshua D. Sosin joshuad.sosin@gmail.com

  • Ἄγουσιν ἑορτὴν οἱ κλέπται

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    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.

  • Ἄγρα

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

  • Ἄγραυλοι

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

  • †Ἀγραπτότατος† αὖος βάτος

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

  • Ἄγραφα ἀδικήματα

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.200.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

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

  • Ἀγραφίου

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.720.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

    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.

  • Ἀγραφίου δίκη

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.692.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

    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.


    Notes:

    Photios α 254 = Suda α 344

  • Ἀγράφου μετάλλου δίκη

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.415.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: John Paul Aldrup-MacDonald <jpr.macdonald@googlemail.com>Peer Review Status: Not Peer Reviewed

    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.


    Notes:

    Edited by Joshua D. Sosin joshuad.sosin@gmail.com

  • Ἀγρευτικὴ στολή

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

  • Ἀγρεύματα

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.147.1Entered By: Mackenzie Zalin <mackzalin@gmail.com>Translated By: Mackenzie Zalin <mackzalin@gmail.com>Peer Review Status: Not Peer Reviewed

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

  • Ἀγριόθυμος

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    Agriothymos (Wild tempered): Wild in spirit.

  • Ἄγριοι

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.416.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: John McCrossan <jmccrossan123@gmail.com>Peer Review Status: Not Peer Reviewed

    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'.


    Notes:

    Edited by Joshua D. Sosin joshuad.sosin@gmail.com

  • Ἀγρίους

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.417.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: John Paul Aldrup-MacDonald <jpr.macdonald@googlemail.com>Peer Review Status: Not Peer Reviewed

    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.


    Notes:

    Edited by Joshua D. Sosin joshuad.sosin@gmail.com

  • Ἄγριος ἔλαιος

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.721.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

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

  • Ἀγροικεῖν

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.722.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

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

  • Ἄγροικοι

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.723.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

    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.

  • Ἄγροικος

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.724.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

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

  • Ἄγροικος ὀπώρα

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.3540.1Entered By: David Stifler <david.wf.stifler@gmail.com>Translated By: David StiflerPeer Review Status: Not Peer Reviewed

    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."


    Notes:

    Photius' incomplete quote of Pl. Lg. 8.845b has "τὸν τοιοῦτον" (such a man), translated here; Burnet (1907/1967) has "τῶν τοιούτων" (of such ones) instead.

  • Ἄγροικος

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.1567.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

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

  • Ἀγροβόας ἀνήρ

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.1569.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

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

  • Ἀγρόμενοι

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.148.1Entered By: Mackenzie Zalin <mackzalin@gmail.com>Translated By: Mackenzie Zalin <mackzalin@gmail.com>Peer Review Status: Not Peer Reviewed

    Agromenoi (Assembled): Gathering together.

  • Ἀγροιλῆθεν

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

  • Ἀγρονόμοι

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.726.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

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

  • Ἀγρότας

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.727.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

    Agrotas: Rustics.

  • Ἀγροῦ πυγή

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.3370.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>, Mackenzie Zalin <mackzalin@gmail.com>Peer Review Status: Not Peer Reviewed

    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.

  • Ἄγρυκτα καὶ ἄλεκτα πέπονθα

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.3277.1Entered By: Chris de Lisle <cmdelisle@gmail.com>Translated By: Chris de Lisle <cmdelisle@gmail.com>Peer Review Status: Not Peer Reviewed

    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.

    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.3277.2Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: John Paul Aldrup-MacDonald <jpr.macdonald@googlemail.com>Peer Review Status: Not Peer Reviewed

    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.”

  • Ἀγρῶσται

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.217.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: John Paul Aldrup-MacDonald <jpr.macdonald@googlemail.com>Peer Review Status: Not Peer Reviewed

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

  • Ἀγυιαί

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.418.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: John Paul Aldrup-MacDonald <jpr.macdonald@googlemail.com>Peer Review Status: Not Peer Reviewed

    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.


    Notes:

    Edited by Joshua D. Sosin joshuad.sosin@gmail.com

  • Ἀγυιάν

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.3502.1Entered By: Clinton Kinkade <clinton.kinkade@gmail.com>Translated By: Clinton Kinkade <clinton.kinkade@gmail.com>Peer Review Status: Not Peer Reviewed

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

  • Ἀγυιεύς

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.827.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: John Paul Aldrup-MacDonald <jpr.macdonald@googlemail.com>Peer Review Status: Not Peer Reviewed

    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.


    Notes:

    Edited by Joshua D. Sosin joshuad.sosin@gmail.com

  • Ἀγυιάτιδες

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.728.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

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

  • Ἀγυιᾶς

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.419.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: John Paul Aldrup-MacDonald <jpr.macdonald@googlemail.com>Peer Review Status: Not Peer Reviewed

    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".


    Notes:

    Edited by Joshua D. Sosin joshuad.sosin@gmail.com

  • Ἀγύρτης

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.225.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

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

  • Ἀγύρτης

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.3371.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

    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.

  • Ἀγυρτικά

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.1212.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

    Agyrtika: Common lies.

  • Ἀγυρμός

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.228.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

    Agyrmos (Gathering): Assembly, meeting.

  • Ἀγυρτώδη

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.1213.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

    Agyrtode (Beggarly): Vulgar.

  • Ἀγύρριος

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.1214.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

    Agyrrhios: An Athenian demagogue, not obscure.

  • Ἄγχαζε

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.1570.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

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

  • Ἄγχασκε

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.1571.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

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

  • Ἀγχέμαχος

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.1572.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

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

  • Ἄγχι

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.1573.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

    Anchi: Near.

  • Ἀγχίθυρος

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.1599.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

    Anchithyros (Next door): Neighbor.

  • Ἀγχίμολον

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.1600.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

    Anchimolon: Coming near.

  • Ἄγχιμος

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.1601.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

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

  • Ἀγχίνοια

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.1602.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

    Anchinoia (Shrewdness): Intelligence.

  • Ἀγχίνους

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.1603.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

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

  • Ἄγχιστα

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.1604.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

    Anchista: Nearest.

  • Ἀγχιστεία

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.1605.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

    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).

  • Ἀγχίσποροι

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.1606.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

    Anchisporoi (Close in seed): Close in descent.

  • Ἀγχιστίνδην

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.2164.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

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

  • Ἀγχίστροφοι

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.2165.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

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

  • Ἀγχιτέρμων

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.2166.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

    Anchitermon (Near the border): Neighboring, bordering.

  • Ἀγχοῦ

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.1607.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

    Anchou: Near.

  • Ἀγχωμάλου

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.1608.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

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

  • Ἀγωγή

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.235.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

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

  • Ἀγωγεῖ

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

  • Ἀγωγεύς

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

  • Ἀγώγιον

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

  • Ἀγώγιμος

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

  • Ἀγωγίμων

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    Agogimon (Of things carried): Of mercantile freight.

  • Ἀγωγόν

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    Agogon (Leading): Conducting.

  • Ἀγωγούς

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    Agogous (Leading): Escorting.

  • Ἀγωνία

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    Agonia (Competition): Rivalry. Also 'agon' (contest). Also said thus is 'the art of contest.'

  • Ἀγωνίᾳ

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    Agoniai: Xenophon, for 'agoni' (in a contest).

  • Ἀγῶνα

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    Agona (Competition): Also the training for competitions.

  • Ἀγωνιῶ

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    Agonio (I struggle): I venture.

  • Ἀγών

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    Agon: Indicates a proper name, as Douris observes. But it also denotes contest and assemblage and temple where people are gathered, and a place, where a mass is gathered.


    Notes:

    Edited by Joshua D. Sosin joshuad.sosin@gmail.com

  • Ἀγῶνα

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    Agona (Contest): Homer also [uses the word for] the place itself, in which they compete. Thucydides in Book 5: "having come forward into the arena, he wreathed the charioteer."

  • Ἀγὼν οὐ δέχεται σκήψεις

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    Agon ou dechetai skepseis (The contest does not admit excuses): The expression is employed especially for those who benefit in no way with regard to an excuse.

  • Ἀγωνιᾶν

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    Agonian (To struggle): Isokrates for 'to contend'. Also 'agoniontes' (struggling) for 'contending', the same [author].

  • Ἄγωνος

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    Agonos (Contest): By formation for 'agon' (contest). It is formed from the genitive. So, Alkaios the lyric poet used [it] often.

  • Ἀγωνοθέτης

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    Agonothetes (Contest presider): He who [presides] in theatrical [competitions], but he who [presides] in gymnasial [competitions] is an 'athlothetes' (games presider).

  • Ἀγῶνα

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    Agona (Assembly): Gathering. So Aristophanes.

  • Ἀδαγμός

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    Adagmos: Itching, which is 'knesmos' (itching). So Sophokles.

  • Ἀδαήμονες

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    Adaemones (Unknowing): Inexperienced.

  • Ἀδαμάντινα

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    Adamantina (Adamantine): Hard.

  • Ἀδαξῆσαι

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    Adaxesai (To feel/cause irritation): To scrape, not with the omicron, 'odaxesai'. Also 'adaxein': to scratch: "For he scratches his dandruff and is always plucking". Aristophanes in Holkades.

  • Ἄδασμος

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    Adasmos (Without tribute): Paying out no tribute, nor apportioning tribute from one's household. So Aischylos.

  • Ἄδδιξ

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    Addix: A four-choinix measure. So, Aristophanes.

  • Ἀδεὲς δέος

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    Adees deos (Fearless fear): It is deployed applying to those who fear things not to be feared. Or safe, not to be feared.

  • Ἀδέητος

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    Adeetos (Not lacking): Antiphon, for 'not wanting'.

  • Ἀδείμαντα

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    Adeimanta: Without fear

  • Ἀδεκάστως

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    Adekastos (Without bribes): Undividedly, justly, incorruptibly, straightly.

  • Ἀδεκατεύτους

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    Adekateutous (Untithed): Of which the tithe was not paid to the gods.

  • Ἀδελφίζειν

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    Adelphizein (To call 'brother'): To call someone 'brother' frequently and obsequiously. Not only comedy, but also the orators use this term. So Isocrates.


    Notes:

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  • Ἀδημονεῖν

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    Ademonein (To be troubled): In a strict sense, it is being at a loss or without resources in some land or country. Homer...

  • Ἁδήν

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    Haden (Gland): This is among the things that are in the body. It is around the groins and armpits, and also beneath the jaw bones. And the word is pronounced with an acute accent and it is irregularly aspirated, as Herodian says.

  • Ἄδην

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    Aden: Enough. Plato used it in many places. Or to satiety, sufficiently, abundantly. In Charmides: "But when we had enough of such things."

  • Ἀδημονῶν

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    Ademonion (Being troubled): Struggling.

  • Ἀδήριτος

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    Aderitos (Without strife): Without battle.

  • Ἀδηφάγος

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    Adephagos (Greedy): Eating all at once, much-eating, gluttonous.

  • Ἀδηνέως

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    Adeneos (Without premeditation): Simply and without taking pains, by negation of 'denea' (plans) and cares.

  • Ἀδηφάγον ἅρμα

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    Adephagon harma (Hungry chariot team): full-grown.

  • Ἀδηφάγοι τριήρεις

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    Adephagoi triereis (Hungry triremes): The big [triremes] used to be called so, or ones carrying full loads. Also hungry chariot teams: the big and full-grown ones. And [the term] is formed from eating 'to one's fill' (aden) or abundantly.


    Notes:

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  • Ἀδηφάγοι τριήρεις

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    Adephagoi triereis (Hungry triremes): Those receiving full pay and consuming a lot [of resources] would be called [so], by way of metaphor of full-grown race-horses. And Alkaios in his Komoidotragoidia (Tragicomedy) called tippling lamps 'hungry' (adephagous).

  • Ἀδῄωτον

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    Adhwton (Not ravaged): Not sacked, not pillaged.

  • Ἀδηφάγοι

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    Adephagoi (Greedy): Race horses used to be so called, as Aristophanes and Pherekrates [say]. Sophokles also said "adephagousa" (being greedy [feminine]) and Hermippos "adephagein" (to be greedy). But Lysias also that that a trireme taking a full wage was "greedy". Alkaios the comic poet said, being witty, that the so-called tippling lamps were "greedy". Also certain runners at Nemea used to be called 'greedy'. Also the gymnastic masters among Argives [were called] so. But some say that also the sacred band was 'greedy'.

  • Ἀδίαντον

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    Adianton (Unwetted): Dry, unmoistened. Or a plant that grows beside water, the one called 'polytrichon' (bushy).

  • Ἀδιάφθορον

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    Adiaphthoron (Uncorrupted): Blameless. Also a little young girl who has not yet been with a man is called ‘uncorrupted’, as Menander [shows]. And in fact that which is subject to no corruption is ‘uncorrupted’, as Plato [says] in On the Soul: “Since indeed the uncorrupted also departs immortal”. But also that which is not distracted from a straight judgment is called ‘uncorrupted’ as the same [author] says in book six of Laws: “to judge uncorrupted by entreaties”. The word is also adduced adverbially, as Aischines says.

  • Ἀδιαίτητος

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    Adiaitetos: Belonging to another, strange.

  • Ἀδιάκριτος

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    Adiakritos (Undistinguished / undiscerning): Unseparated. Taken as applying to those who do not know what is necessary or talk nonsense mindlessly.

  • Ἀδιαλώβητον

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    Adialobeton: Unharmed.

  • Ἀδιάρθρωτον

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    Adiarthroton (Unarticulated): Unmarked, unexplained.

  • Ἀδίαυλος τόπος

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    Adiaulos topos (Place with no return): Whence it is not possible to go back. So Euripides.

  • Ἀδιαφορία

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    Adiaphoria (indifference): indifference without observation.

  • Ἀδιάστατον

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    Adiastaton (Continuous): Not yet separated or distinguished. Antiphon said [it].

  • Ἀδιάβατος

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    Adiabatos (Impassable): What cannot easily, or at all, be crossed.

  • Ἀδιάγλυπτον

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    Adiaglypton (Uncuttable): Which it is not possible to cut and pass through. "For a grip," he says, "[is] inescapable [and] uncuttable".

  • Ἀδιάλλακτον ἐχθρόν

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    Adiallakton echthron (Irreconcilable enemy): Demosthenes said [this], and Xenophon [said] 'adiapauston' (incessant).

  • Ἀδιάλυτον

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    Adialyton (Indissoluble): Not destroyed, as Plato [says] in On the Soul.

  • Ἀδιάστατον

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.3539.1Entered By: Clinton Kinkade <clinton.kinkade@gmail.com>Translated By: Clinton Kinkade <clinton.kinkade@gmail.com>Peer Review Status: Not Peer Reviewed

    Adiastaton (Undivided): As Xenophon(?): "and the house is undivided." And Plato in Timaeus [calls] the 'adiereuneton' (inscrutable) [this].

  • Ἀδίδακτος

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    Adidaktos (Untrained): Demosthenes in Against Medias: "The chorus would have entered untrained".

    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.3163.1Entered By: David Stifler <david.wf.stifler@gmail.com>Translated By: David Stifler <david.wf.stifler@gmail.com>Peer Review Status: Not Peer Reviewed

    Adiastaton (Without dimension): As Xenophon(?) [says]: "And the building also without dimension". But Plato, in Timaeus [said] 'inscrutable' (to adiereuneton).

  • Ἀδιεξίτητον

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    Adiexiteton: Lacking an exit.

  • Ἀδικίου

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    Adikiou (for wrongdoing): that is, 'adikêmatos' (intentional wrong). And it a word for a suit. And this pays out singly, if ever it is rendered before the ninth prytany; but if not, a double payment is made.

  • Ἄδικος δίκη

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    Adikos dike (Unjust suit): One that arises out of sycophancy, as Cratinus [says]: "so as to win unjust suits for shameful gains".

  • Ἀδικίου

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.660.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: David Stifler <david.wf.stifler@gmail.com>Peer Review Status: Not Peer Reviewed

    Adikiou (For wrongdoing): A type of lawsuit in Athens, so called. Some say that the fine assigned for the wrongdoing is 'adikion'. For Cleidemus, too, in the first book of the Atthides writes thus: "For when a disease arose among the Aeginetans, the wrong was disclosed to them when they consulted the oracle and the penalty ('adikion') was pronounced for it".


    Notes:

    Edited by Joshua D. Sosin joshuad.sosin@gmail.com

  • Ἀδικίου

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.280.1Entered By: David Stifler <david.wf.stifler@gmail.com>Translated By: David Stifler <david.wf.stifler@gmail.com>Peer Review Status: Not Peer Reviewed

    Adikiou (For wrongdoing): The suit against those who wrong the city is called [this]. And its penalty is money paid out singly.

  • Ἀδικομάχους ἵππους

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    Adikomachous hippous (Obstinate horses): Xenophon calls the disobedient ones [this]. And he calls the obedient one 'dikaion harma' (a right team).

  • Ἀδιόρθωτον

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    Adiorthoton (irremediable): Demosthenes: "Everything is indefinite, irremediable (adiorthota)".

  • Ἀδίοπον

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    Adiopon (Without a commander): Unruled and unprotected.

  • Ἀδιούνιος ταῦρος

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    Adiounios tauros (Adiounian bull): Apollo is called thusly by the Cretans. For they say that when he relocated the polis he led the way likened somehow to a bull.

  • Ἀδμήτου λόγον

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    Admetou logon (Story of Admetus): Start of a lyric round, which some say is by Alcaeus, and others by Sappho.

  • Ἀδολεσχία

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.306.1Entered By: David Stifler <david.wf.stifler@gmail.com>Translated By: David Stifler <david.wf.stifler@gmail.com>Peer Review Status: Not Peer Reviewed

    Adoleschia (Idle talk): Impropriety, chatter, gossip.

  • Ἀδολεσχεῖν

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.661.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

    Adoleschein (To talk idly): Denotes philosophizing about both nature and everything, while chattering away. The old comic poets, however used to say that to dialogue was 'to chatter'. Also, the spots, convening at which they used to pass the day in speech, were 'chats' (leschai).

  • Ἀδόλως

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    Adolos (Honestly): This denotes 'simply' and 'truly'. For the truth is something simple and without without cunning (dolos), but falsehood is tangled up and full of cunning.

  • Ἀδοκίμαστος

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    Adokimastos (Untested): To be enrolled among the men is called 'to be tested', and he who is not yet enrolled is 'untested'. So Lysias.

  • Ἄδουλος βίος

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.258.1Entered By: John McCrossan <jmccrossan123@gmail.com>Translated By: John McCrossan <jmccrossan123@gmail.com>Peer Review Status: Not Peer Reviewed

    Adoulos bios (Slaveless life) you will say, that is, one who does not have a slave. And you will also say 'conversationless life' and 'laughterless life' and 'unmarried life'. Phrynichus in Monotropos: "My name is Monotropos, and I live the life of Timon, unmarried, unwed, choleric, unapproachable, laughterless, conversationless, holding my own opinion."

    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.258.2Entered By: John McCrossan <jmccrossan123@gmail.com>Translated By: John McCrossan <jmccrossan123@gmail.com>Peer Review Status: Not Peer Reviewed

    Adoulos bios (Slaveless life) you will say, that is, one who does not have a slave. And you will also say 'conversationless life' and 'laughterless life' and 'unmarried life'. Phrynichus in Monotropos: "My name is Monotropos, and I live the life of Timon, unmarried, unwed, choleric, unapproachable, laughterless, conversationless, holding my own opinion."


    Notes:

    Edited by: Joshua D. Sosin joshuad.sosin@gmail.com

  • Ἀδούλευτος οἰκέτης

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    Adouleutos oiketes (Servant who had not been a slave before): One who has served as a slave to a single person and has not been re-sold. Hypereides in Against Patrokles: "Let him purchase one who hasn't been a slave before or a barbarian". Menander also calls the bridegroom [so].

  • Ἄδουλος

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.260.1Entered By: John McCrossan <jmccrossan123@gmail.com>Translated By: John McCrossan <jmccrossan123@gmail.com>Peer Review Status: Not Peer Reviewed

    Adoulos (Without slaves) you will say, as Euripides, but also 'adouleutos' (not having been a slave), as Hypereides.

  • Ἀδόνητον

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    Adoneton (Unshaken): Unmoved.

  • Ἄδοξα

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    Adoxa: 'Paradoxa' (unexpected), whatever a person would not expect.

  • Ἀδόξαστον

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    Adoxaston (Unexpected): Unhoped for. Sophokles.

  • Ἄδοξον

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    Adoxon (Inglorious): Without honor, as Isokrates [says] in Euagoras, and Demosthenes, in Philippics.

  • Ἀδοξοῦνται πρὸς τῶν πόλεων

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    Adoxountai pros ton poleon (Are held in disrepute in cities' eyes): For 'they are in disrepute in the cities'. So Xenophon framed it in Oikonomikos; for he says, "For those who are called 'banausoi' (menials) at any rate are both infamous and, rightly, held in disrepute in cities' eyes".

  • Ἀδρανές

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    Adranes (Impotent): Weak.

  • Ἀδράστεια

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.3372.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

    Adrasteia: Nemesis, whom one could not escape ('apodraseien'). But others say that she is different from Nemesis, and some say that this one was named after Adrastos, because, though he alone of the seven came home safe again, he alone lost his son among their descendants, and others [that she was named] after a certain Mysian Adrastos, since he had founded her sanctuary. But better [to understand that she is named] after the fact that nothing escapes her.

  • Ἀδράστεια

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.2374.1Entered By: Chris de Lisle <cmdelisle@gmail.com>Translated By: Chris de Lisle <cmdelisle@gmail.com>Peer Review Status: Not Peer Reviewed

    Adrasteia (Inescapable): They say it is the same as Nemesis, and that she received the name from a king Adrastos or from Adrastos the ancient who suffered divine anger (nemesethentos) for his insults against the Thebans who had established a temple of Nemesis, which was thereafter called "Of Adrasteia". And Demetrios of Skepsis says that Artemis is the Adrasteia whose cult was established by one Adrastos, while Antimachos says "there is a great goddess, Nemesis, who obtained control over all these things from the immortals, and Adrastos was the first to dedicate an altar to her, beside a river's stream." Some, however, list her separately from this Nemesis, such as Menandros and Nikostratos.

    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.3373.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

    Adrasteia: Some say that she is the same thing as Nemesis, that she got her name from a king Adrastos; or, from the Adrastos son of Talaos [=>Ταλαοῦ], since he suffered divine wrath for what he boasted against the Thebans, since they had founded a sanctuary of Nemesis, which afterwards was called 'Adrasteia's'. But Demetrios of Skepsis says that Adrasteia was Artemis, founded after a certain Adrastos. But Antimachos says "There is a great goddess Nemesis, who obtained as her share all these things from the blessed, and Adrestos first established an altar for her beside the river's flow." Some, however, join in repeating that she differs from Nemesis herself, as Menander and Nikostratos [do].

  • Ἄδραστα

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.2246.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

    Adrasta: Undone. Hermippos.

  • Ἀδράφαξυς

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.2247.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

    Adraphaxys (Orach/saltbush): The herb that many call 'andraphaxys'. Pherekrates in Korriano: "boiling saltbush and then sitting in a squat".

  • Ἁδρόν

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    Hadron (Stout): Big, abundant, rich. Also 'hadrotes' (vigor), or 'hypselotes' (loftiness).

  • Ἁδρύνοιτο

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.2249.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

    Hadrynoito (Would mature): Would grow.

  • Ἁδρῦναι

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.3115.1Entered By: Clinton Kinkade <clinton.kinkade@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

    Hadrynai: To make stout and big. Sophokles.

  • Ἀδρύφακτον

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    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.3541.1Entered By: Clinton Kinkade <clinton.kinkade@gmail.com>Translated By: Clinton Kinkade <clinton.kinkade@gmail.com>Peer Review Status: Not Peer Reviewed

    Adryfakton (Unfenced): Without toil and not painstaking.

  • Ἀδύνατα εἶναι

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    Adynata einai (To be impossible): For 'adynaton' (impossible). For often Thucydides used the plurals for singulars, and especially applying to this this word.

    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.268.2Entered By: John McCrossan <jmccrossan123@gmail.com>Translated By: John McCrossan <jmccrossan123@gmail.com>Peer Review Status: Not Peer Reviewed

    Adynata einai (To be impossible): For 'adynaton' (impossible). For often Thucydides used the plurals for singulars, and especially applying to this this word.


    Notes:

    Edited by: Joshua D. Sosin joshuad.sosin@gmail.com

  • Ἀδύνατοι

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    Adynatoi (Unable): Those who were disabled in some part of their body, so as not to work, who also were furnished necessities of life from the city--those possessing a surplus of less than three minas receiving pay for themselves(!). Also the unable were were tested by the council of the five hundred and would receive each day, as Lysias says, one obol, but as Philochoros (says), five. But Aristotle said two.

  • Ἀδυναμία

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    You will say 'adynamia' (inability), as Demosthenes, and 'adynasia' (inability), as Antiphon, and 'adynatia' (inability), as Deinolochos.

  • Ἀδυνάτων ἐρᾶν

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    Adynaton eran (To desire impossible things): Euripides said [it].

  • Ἀδυσώπητον

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    Adyopeton (Not to be put out of countenance): Not respecting persons. Or unsoftened in the face of entreaties and inattentive and hard.

  • Ἄδυτον

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    Adyton: Cave. Or the hidden part of the sanctuary.

  • Ἀδώνιδος κῆποι

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    Adonidos kepoi (Gardens of Adonis): These used to be planted in potsherds throughout the houses. And they use this as an expression applying to shallow and light things. And they used to plant them for Aphrodite, dedicating the crops' yield.

  • Ἀδώνιος

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    Adonios (Of Adonis): Pherekrates said [this] for 'Adonidos'. He also says the accusative 'Adonion'. So also Plato and Kratinos, but also Aristophanes and others. The also call him 'Adonin' [accusative] often.

  • Ἀδώνια

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    Adonia: With short vowel: "We celebrate the Adonia and weep for Adonis". They also call image of Adonis so, 'Adonion'.

  • Ἀδώνια

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    Adonia: It has the penultimate short, as Aristophanes and Pherekrates attest through their verses. The Adonia is a festival, which some say is celebrated in honor of Adonis, others for Aphrodite. It is Phoenician and Cypriot.

  • Ἀδώρητος

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  • Ἄδωρος χάρις

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    Giftless thanks: the gift which does not come to fruition. Euripides uses it in this way.

  • Ἀεί

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    Always [aei]: Instead of "as long as" [eos] and instead of "until" [mechri]

  • Ἀεί

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    Always [aei]: Most commonly used for "for all time" and "at every moment," but in some contexts it is used instead of "so long as" [heos] and instead of "until" [mechri]. Plato in the Symposion, "After we had dined, we debated continuously deep into the night," and in many other contexts. Euripides in the Medeia, "For you have spent your life right up to this point without children," and many other authors.

  • †Ἀειδές†

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    Aeides(?) (Formless): Painful.

  • Ἀειθαλής

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    Evergreen: always thriving.

  • Ἀεὶ κολοιὸς παρὰ κολοιὸν ἱζάνει

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    Aei koloios para koloion hizanei (The jackdaw always sits alongside the jackdaw): A proverb. It is not only that the animal is fond of its own kind and flies in a flock, as starlings [do], but also it is caught by its own reflection, attacking it after it’s been seen in water, as Klearchos says.


    Notes:

    Edited by Joshua D. Sosin (joshuad.sosin@gmail.com).

  • Ἀείζων

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    Aeizon (Ever-living): You will say it with three syllables, as the Attic [writers], and 'aeizoon' with four syllables. And it is similar to 'aeinos' (eternal), which denotes ever-flowing ('aennaon'). So just as from the disyllabic nominative 'soos' (whole) arises the monosyllabic nominative 'sos' and the accusative 'son', so from the monosyllabic nominative 'zos', which also Homer employed arises the accusative 'zon' and, by compound, 'aeizon', as Aeschylus in Glaukos of the Sea [says]: "the one who ate the ever-living, undying grass". And Sophocles said the nominative "aeizos genea" (ever-living race). But from the disyllabic nominative 'zoos' Plato the comic said "philozoos", the genitive of which is 'zoou', which Aeschylus pronounces, by compound, when he says "and may I eat of the ever-living grass."


    Notes:

    Edited by Joshua D. Sosin joshuad.sosin@gmail.com

  • Ἀείζων πένθος

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    You will say "ever-living grief" as Sophocles, and "ever-living wound."

  • Ἀειλογία

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    Aeilogia (Constant talking): Much talking or saying the same thing. The word is in Demosthenes and Isaios. The verb, however, ‘to talk always’, is not approved. It denotes also giving a speech and apology on every occasion. Also ‘aeilogia’: the ability to speak forever. Also ‘aeilogia’: constantly suffering accounts and scrutiny. So Demosthenes and Isaios.

  • Ἄειλα

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    Aeila (Without warmth): Places that are very dark due to the loss of the sun's warmth (hele). Thus Aeschylus.

  • Ἀείνων

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    Aeinon: 'Aennaon' (ever-flowing). Aristophanes [pronounces it] with three syllables in Frogs as do many others.

  • Ἀείνως γλῶσσα

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    Aeinos glossa' (ever-flowing speech) and 'aeinos phone' (ever-flowing sound) and 'orge' (anger) and 'epithymia' (passion), and use them for similar things. Cratinus: "and he gave you to convey among the people a speech of fine, ever-flowing words, by which you set everything in motion when you speak". And you will also say 'ever-flowing river' and 'ever-flowing spring', given that inside the word lies 'naein', that is, 'to flow'. Flowing is proper to water. But the phrase 'glotta aeinos' is altogether novel ('kainon') and is pronounced prominently for speaking distinctively.

  • Ἀείταν

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    Aeitan: A companion. But Aristarchus(?) [calls] 'the beloved' [this].

  • Ἀειφυγία

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    Ever-flight: fleeing forever

  • Ἄελλα

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    Whirlwind: a gathering together of winds

  • Ἀελλόπους

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    Whirlwind-foot: quick on their feet.

  • Ἀελλάδες ἵπποι

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    whirlwind horses: quick ones - and this term is tragic (Soph. OT 467)

  • Ἀεὶ γὰρ εὖ πίπτουσιν οἱ Διὸς κύβοι

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    For Zeus' dice land favourably every time: concernign those who are fortunate in everything. But some (use it) concerning those who are rightly punished.

  • Ἀεὶ γεωργὸς εἰς νέωτα πλούσιος

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    Aei georgos eis neota plousios (A farmer is always rich next year): Applying to those who always cherish the hope of being released from terrible things, but fall again into the same ones.

  • Ἀειεστώ

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    Aeisto (Eternal being): Antiphon calls 'eternity' and 'that which always stands in the same conditions' [this] in the second book of Truth. The reading is of Diogenianus.

  • Ἀειλογία

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    Aeilogia (Constant talking): To always undergo reckoning and examinations. Thus Demosthenes and Isaius.

  • Ἄερκτον

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    Aerkton (Unfenced): For 'unguarded' and 'seen from all sides.' Lysias.

  • Ἀεροβατεῖν

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    Aerobatein (To tread air): To walk on the air.

  • Ἀετός

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    Aetos (Eagle): The winged creature, and the thing atop the propylaion, which also now is called 'aetoma' (gable). For the construction atop the propylaia imitates the form of an eagle when it has extended its wings. It is also a certain plant in Libya. But others say that the part of buildings on the ceiling/roof is an 'aetos', which they also call 'aetoma'.

  • Ἀετὸν ἵπτασθαι διδάσκεις

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    Aeton hiptasthai didaskeis (You are teaching an eagle to fly): Applying to those attempting to teach certain people things that they understand better than those willing to teach.

  • Ἄζα

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    Aza (Dryness): Desiccation. And it also denotes there being little moisture in a vessel. Thus Praxiphanes.

  • Ἀζάλιον

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    Parched - dry or over-boiled

  • Ἄζειν

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    Azein (To sigh): Attic [authors] call exhaling through the mouth all at once 'azein' (sighing), imitating the sound of the breath. So Nikochares.

  • Ἄζειν

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    Azein (To sigh): To groan. Sophokles.

  • Ἀζήν

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    Azen: The beard, among Phrygians, is called [this]. The word belongs to Herodian.

  • Ἀζηνία

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    Azenia and (?)Amaxentia and Anankaia(?), and still Acherdous and Agriadai. All these are demes of the Hippothoontid.

  • Ἁζηνιεῖς

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    That the ancient Attic authors said Hazenieis and Herchieis and Halieis and all similar words with a rough breathing, Polemon says in the works against Adaios and Antigonus.

  • Ἀζησία

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    Azesia: So Demeter is called in Sophokles. But others [call her] 'eutraphes' (well-fed).

  • Ἀζηνιεύς

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    Azenieus (Azenian): Azenia is a deme of the tribe Hippothoontis, the tribesman from which is Azenian.

  • Ἀζήτητον

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    Azeteton (Unexamined): Something prevented from having inquiry or accusation. Thus Aeschines.

  • Ἀζύμου κράσεως

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    Azymou kraseos (Unleavened mixture): For 'glisxros' (sticky). Also 'azymon' in Timaios. "And [he blended together] the nature of the nerves from the bone and the flesh, a single one from both, an unleavened mixture." For meat that is lean and like skin is called 'glischros'. But some say that 'toilsome' and 'painstaking' is 'glischros.' In the 7th book of Politeia.

  • Ἄζυξ

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  • Ἀηδές

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    Aedes (Distasteful): Distressing.

  • Ἀηδόνα

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    Aedona (Nightingale / Flute): It is on the one hand the bird, but by way of metaphor the tragic authors call the mouthpiece of pipes [so], and sometimes also the flute. The word is Didymus'.


    Notes:

    Edited by Joshua D. Sosin (joshuad.sosin@gmail.com).

    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.3375.1Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: John McCrossan <jmccrossan123@gmail.com>Peer Review Status: Not Peer Reviewed

    Aedona (Nightingale / Flute): It is on the one hand the bird, but by way of metaphor the tragic authors call the mouthpiece of pipes [so], and sometimes also the flute. The word is Didymus'.

  • Ἀηδόνειος θρῆνος

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    Unpleasant wail. Aischylos, "and wails the unpleasant weeping."

  • Ἀηδόνειος ὕπνος

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    Aedoneios hypnos (Sleep of the nightingale): Nikochares: "If I inquire, blame yourself for sleeping the sleep of the nightingale in the night."

  • Ἀηδόνειος κλαγγή

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    Aedoneios klange (Shriek of the nightingale): Nikomachos: "They sing the shriek of the nightingale."

  • Ἀηδόνειος

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    Unpleasant. Concerning sleep, it means the least amount. Concerning pain, it means the most violent.

  • Ἄηνα

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    Aena: Small fruitless trees.

  • Ἄησιν

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    breathe: exhale. Aischylos in the Judgement of the Arms (fr. 287 M), "and from the lungs, breathes a warm sleep."

  • Ἄησιν

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    Aesin (He breathes hard): He breathes forth. Aeschylus in Judgment of the Arms: "And through his lungs he breathes a hot sleep."

  • Ἀήσυρον

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    Light: weak and empty.

  • Ἄητον

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    Aeton: "much" or "preventing harm" and as if "insatiable" [aaton]: "with aeton courage" (Φ 395). Some define it as "impulse" [horme], derived metaphorically from "aetai", which are exceedingly violent winds.

  • Ἀθαμβής

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    Unalarmed: fearless.

  • Ἀθάρην

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    They call split-bean 'atharen', not 'atharen'(?). Aristophanes in Wealth: "A certain pot of 'athare' lying there amazed [me]." <And in> Old Age: "Having uncovered a bowl full of 'athare'." Krates in Heroes: "Surely it is necessary to bring here a cup of pea-soup and 'athare'."

  • Ἀθέλδεται

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    Atheldetai: It is filtered. Diocles in Bees: "And it is filtered through the perforated impressions."

  • Ἄθεσμος βλάβη

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    Athesmos blabe (Damage not provided for by law): Certain damages were called 'athesmoi', about which there was no established law. And this same thing also used to be called also 'athesmos dike' (lawsuit not provided for by law).

  • Ἀθέμιστα

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    Athemista kai anosia dran (To do unlawful and unholy things): Deinarchos said it and Xenophon(?). Xenophon also said 'athemistoteroi' (more unlawful). Agathon also said "unlawful Muses" in Alkmeon.

  • Ἀθέμιστος

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    Athemistos: Lawless.

  • Ἀθεσίαν

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    Athesian (Faithlessness): Transgression.

  • Ἀθέμιστα καὶ ἀνόσια δρᾶν

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    Athemista kai anosia dran (To do unlawful and unholy things): Deinarchos said [this] and Xenophon(?). And Xenophon [said] "more unlawful". And Agathon in Alkmeon said, "unlawful muses".

  • Ἀθετεῖν

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    Athetein (To cancel): For 'to not fit.' Diphilus has used it.

  • Ἄθετος

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    Athetos (Without position): Undone. Thus Poseidippos.

  • Ἀθεώρητος

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    Atheoretos (Unseen): For something invisible.

  • Ἀθήλυντον

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    Athelynton (Not womanish): Unsubdued, hard.

  • Ἄθηλον

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    Unsuckled. It has not suckled.

  • Ἄθηλον παιδίον

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    Unsuckled baby. It has not received nourishment, it is unfed. Thus used by Aristophanes.

  • Ἀθηνᾶ ἱππία

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    Athena Hippia (Athena of the horses): Either because she leapt from Zeus' head, as legend has it, along with horses, or because, as Mnaseas (FHG 3.149 F2) says, Athena, the daughter of Poseidon and of Kore the daughter of Okeanos, invented the horse-drawn chariot. Others say that when Adrastos was on the run and stopped his horses (hippoi) at Kolonos, he invoked Poseidon and Athena as "Hippioi."

  • Ἀθηναίας

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    Athenaias (Athenian women): Megakleides says that women were not called [so] but 'Attikai', in his books On Homer, at the same time furnishing also the reason. For, he says, they call only the men from there 'Athenians' but the women 'Attic', so that the married women not shame the unmarried with the appellation. But Pherekrates in Old Women says, "to both Athenian and allied women". And Kantharos in Tereus: "a fair and good Athenian woman/wife." And Philemon in Pterygion: "I mean these here Athenian Hipponikas and Lysistratas and Nausinikas". But others, claiming that Attic women must not be called Athenians, cite as the cause the homonymity that they [would thereby] have with the goddess. For the goddess [Athena] is called 'Athenaia'. But they say that 'astai' (townswomen) and 'Attikai' are said instead of 'Athenians'. Except, though, there was much use of the utterance, applying to women, among the ancients, as the aforesaid poets attest, and Diphilos in Amastris. And also Ion says that Themistokles' daughter is an Athenian foreigner, and Pindar in scholia(?). Phrynichos however, says that the utterance is not Attic and wonders how Pherekrates, inasmuch as he was most Attic, uses the word.


    Notes:

    Edited by David Stifler david.wf.stifler@gmail.com

  • Ἀθηνόδωρος

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    Athenodoros: a proper name. He was an Athenian soldier.

  • Ἀθμονεύς

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    Athmoneus: Athmonia is a deme in the tribe Kekropis, from which the demotic is Athmoneus.

    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.3291.2Entered By: Joshua D. Sosin <joshuad.sosin@gmail.com>Translated By: Joshua D. Sosin <joshuad.sosin@gmail.com>Peer Review Status: Not Peer Reviewed

    Athmoneus: Athmonia is a deme of the tribe Kekropis, the demesman from which is an Athmoneus.

  • Ἀθήρ

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    Ather (Barb): The tip/edge of a sharpened iron tool, by metaphor from the spike ('ather'), which is the uppermost and finest part of an ear [of grain], after which the words 'athereloigon' (winnowing fan) and 'atherizein' (to make light of) are made. So Philonides.

  • Ἄθηρος ἡμέρα

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    Atheros hemera (Gameless day): The combination is very august and has no little worth. For the one who used the utterance and phrase is Aeschylus, in the Archer Women. And in addition to the august quality of the phrase, there is also its ordinary [usage]. And it is said with reference to Actaeon, “No day without game has yet sent Actaeon home empty-handed [but] rich in toil.” Use when writing prose, says Phrynichus.

  • Ἀθάρη

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    Consider "'Atharê' (porridge) and 'athêra' and 'athera' and 'athara' they say are the same thing. Porridge is a meal made of wheat that has been boiled and liquefied just as 'etnos' (a soup). It differs from 'etnos' in that, soup is prepared from beans or peas or simply any kind of mashed legume, but porridge, as has been said, is prepared from wheat that has been boiled and liquified. And usage of the word is frequent among the Attic [writers], sometimes preferred with the eta on the end, and the alpha in the middle, but according to many others with the alpha on the end and the eta in the middle. So both Hellanicus and Sophron employed it. But they also lengthen the alpha, as if the word had been changed from 'athêra'. But perhaps, they say, the word was at first 'athera' with the epsilon, namely the food refined from chaff and boiled from wheat, but later the epsilon was lengthened to eta, just as [the lengthening of] 'ethos' to 'êthos'. And while 'athera' has become 'athara' in Doric, those who say 'atharê' are speaking Ionic. For in fact they also employed other Ionic words on account of their kinship of old, always saying 'esêmênamên' (we denoted) and 'sêmênamenos' (denoted). As a result, the word 'atharê' as said by the Attic writers kept its penult according to the Doric dialect, but its ultima according to the Ionic.


    Notes:

    Edited by Joshua D. Sosin joshuad.sosin@gmail.com

  • Ἀθῆναι πατρίς μού ἐστι χρυσάμπυκες

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    Athenai patris mou esti chrysampykes (Gold-filleted Athens is my homeland): Plato the comic said [this].

  • Ἀθήναζε

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    Athenaze (To Athens): Plato, in Parmenides. However, in On the Soul the word draws attention as being mistaken. So he says: "For neither does anyone at all of the Phliasian citizens visit Athens now". And also in Antiphon, in the speech On Enslavement the word draws attention as being mistaken in syntax. And he writes thus: "When I emigrated to Athens and was released from the cleruchy."

  • Ἀθηρής

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    Athērēs (Reckless): Perhaps someone who is unyielding (ateires), or excessively reaping (theristikos). Aeschylus in Agamemnon(?): "Laid over solid(?) stretched bronze of a shield." Or someone who is famous, or admired (athroumenos) on account of fame. Or it is someone who makes light (atherizon) of things, and takes no account of anything/anyone due to his hardness. Or one who is sharp, from 'spines' (atheras).


    Notes:

    Edited by Joshua D. Sosin joshuad.sosin@gmail.com

  • Ἀθήρ

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    Ather (Barb): Tip/edge of a sharpened tool, by metaphor from the spike (ather), which is the uppermost and finest part of an ear of corn. And the tip of a spear is also called an 'ather'. But wheat is also called 'ather', as Euripides in Stheneboia: "I strike into the throats of the Chimaera, but a spear of flame hits me and scorches his thick wing".


    Notes:

    Edited by Joshua D. Sosin joshuad.sosin@gmail.com

  • Ἆθλον

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    Athlon (Prize): An object of competition, or an honor. The reward, the baton given as the prize for the competition.

  • Ἆθλος

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    Athlos (Contest for a prize): In the masculine, the deed and the object of competition and the prize. But it differs from the neuter, because the neuter refers properly to the prize, but this [form refers to] the competition.

  • Ἄθραυστον

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    Athrauston (Unbreakable): Strong, unbroken.

  • Ἄθρει

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    Athrei (Observe): See, look.

  • Ἀθρεῖν

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    Athrein (To observe): To oversee and watch with intensity. The whole [corpus] is full of examples.


    Notes:

    Edited by Matthew Farmer ierthling@gmail.com

  • Ἀθροίζει

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    Athroizei (Collects): Gathers.

  • Ἀθρόους

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    They say 'athroous' (in heaps) and 'athrous' (in heaps) with two syllables.

  • Ἀθράνευτον

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    Athraneuton (Uncushioned): A thing without bedding.

  • Ἄθρακτος

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    Athraktos: Undisturbed. Also "he was disturbed" is 'ethrachthe,' as Sophocles.

  • Ἄθρους

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    Athrous (In heaps): Crowded all together (?)into everything(?), or [as] 'aqroos.'

  • Ἀθηνᾷ τὸν αἴλουρον

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    Athenai ton ailouron (The cat to Athena): The expression was said applying to those who badly compare better things to worse, owing to trivial similarity, as if one should compare the cat to Athena owing to greyness.

  • Ἄθυμος

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    Athymos (Fainthearted): Not irascible in Plato and deeply grieved in Aeschines.

  • Ἄθυμος

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    Athymos (Fainthearted): For 'athymetes' (coward). Plato in the fifth book of Politeia. Or rather, one who has been distressed.

  • Ἀθυμία

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    Athymia (Faintheartedness): Herodotus, in the first part of his work calls 'atychian' (bad luck) (?) [this].

  • Ἀθυμεῖν

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    Athymein (To be despondent): Applying to having fallen in spirit. It appears often in tragedy. So Aeschylus.

  • Ἀθυρόγλωσσος

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    Athyroglossos (Babbler): Euripides in Orestes: "a certain babbling man". It is derived either from the gate (‘thyra’) not being shut on the tongue (‘glotta’), or from ’athyrein' (to mock), which is to communicate unintelligibly. And it denotes one who is ’athyrostomos’ (‘with ungated mouth’), who does not hold his tongue.


    Notes:

    Edited by Joshua D. Sosin (joshuad.sosin@gmail.com).

  • Ἄθυρμα

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    Athyrma: A plaything.

  • Ἄθυρμα

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    Athyrma: A plaything. Kratinos in Odysseuses: "To have introduced a new plaything." Also "to play" is 'athyrein.' Plato in Laws: "And among us the maiden and mistress, having delighted in the amusement of the dance, did not think it necessary to play with empty hands."

  • Ἀθύρων

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    Athyron: Playing.

  • Ἀθύρωτος

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    Athyrotos (Without a door): Unfastened. Aristophanes.

  • Ἀθώπευτον

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    Athopeuton: Without flattery, merciless.

  • Ἄθων

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    Athon: The mountain, feminine in gender.

  • Ἀθῷος

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    Athoos: Without penalty. For a penalty is a 'thoe.' Or one who is beyond responsibility. And something unpunished is 'athoon.'

  • Αἰαῖ

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    Aiai: This is expressive of character. Plato in Griffins: "Aiai. And I heard the laughter long ago." And it is frequent among the poets of Middle and New Comedy.

  • †αἶ αἶ

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    (?) Ai ai: A javelin in Athens and the sanctuary of Aiakos. (?)

  • Αἶ

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    Ai (Alas!): With smooth breathing and circumflex it denotes ‘would that’, by way of apocope for ‘aithe’ (would that), but with rough breathing it is the feminine article and relative pronoun. But it also denotes an adverb expressing grief when it has circumflex and smooth breathing, which is also doubled: “ai ai, miserable one."


    Notes:

    Edited by Joshua D. Sosin joshuad.sosin@gmail.com

  • Αἰβοῖ

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    Aiboi: An interjection indicative of a complaint among the Dorians.

  • Αἰγάλεως

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    Aigaleos: A mountain in Attica opposite Salamis.

  • Αἲ γάρ

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    Ai gar (Would that): 'Eithe gar' (would that).

  • Αἰγείρου θέα

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    Aigeirou thea kai he par' aigeiron thea (The view of the poplar and the view alongside the poplar): In Athens there was a poplar close to which they fixed the benches for watching before there was a theater. Thus Kratinos.

  • Αἰγιάζειν

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    Aigiazein: For "to chat about goats." Eupolis: "But you chat about goats while sitting there."

  • Αἰγίζει

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    Aigizei (He tears asunder): For 'kataigizei' (he rushes down). Thus Sophocles.

  • Αἰγίβοτος

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    Aigibotos (Grazed by goats): Suitable for feeding goats.

  • Αἰγίθαλλος

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    Aigithallos (Titmouse): A bird that bars a matter. Alkaios In Ganymede: "A titmouse seems to bar the matter." With the accent like 'aryballos' (purse).

  • Αἰγίς

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    Aigis (Goatskin): The net from garlands. Also plaited work, and a corselet, and curliness in pines, and the weapon of Zeus, and the gathering of wind which they also call 'kataigida' (squall).

  • Αἰγίπυρος

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    Aigipuros: A reddish grass which goats graze on.

  • Αἰγιναῖον σκάφος

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    Aiginaian cup. One from Aigina. And you can say you have deserted from Aigina [Aiginethen]

  • Αἰγίς

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    Aigis. A kind of holy cloak. Thus used by Demonax and others.

  • Αἰγύπτιον γῆρας

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    Aigyption geras (Egyptian old-age): Sophocles: "First you will see a white budding crop, then a red round mulberry, then you [will] receive Egyptian old-age." It indicates...

  • Αἰγύπτιον

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    Aigyption (Egyptian): Εthnic name. Also a proper [name] belonging to the old Ithacan.

  • Αἰγύπτης

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    Egyptian: swineherd, herdsman.

  • Αἴγυπτος

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    Aigyptos (Egypt): The Nile river, after which the land was also called 'Aigyptos' by younger [generations].

  • Αἰγυπτιάζειν

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    Egyptianise: to behave criminally and act badly

  • Αἰγυπιὸν

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    The ancients [said] 'aigypion' (vulture), not 'gypa' (vulture).

  • Αἰγέα καὶ Ἐρεχθέα

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    "Aigea" and "Erechthea" and all such words have a lengthened final a. Aristophanes, in the Banqueters (F 211 K), "call Erechtheus and Aigeus to me."

  • Αἰγεῖον

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    Aigeion. Deinarchos in the Against Polyeuktos. The Aigeion is a hero-shrine of Aigeus in Athens.

  • Αἰγεῖδαι

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    Aigeidai: Demosthenes in the Funeral Oration (28), if it is genuine. Aigeis is a tribe named after Aigeus the son of Pandion, whose tribesmen are called Aigeidai.

  • Αἰγίδες

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    Aigides (Goatskins): Nets [made] of garlands, as Lykourgos and Herodotos [said]. But Nymphodoros says that these were called 'aigeiai' (goat skins) by Libyans.

  • Αἰγιλιεύς

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    Aigilieus: Aigilia is a deme of the tribe Antiochis, whose demesman is an Aigilieus.

  • Αἰγίς

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    Aigis: hurricane [kataigis]. Pherekrates in the Ant-people (F 117 K), "Oh no, wretched luck, an aigis is coming.

  • Αἰγίλιψ

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    Aigilips (Goatless): A lofty rock, so that even goats fall short of setting foot upon it. There is also a city in Kephallenia so called.

  • Αἴγλη

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    Aigle (Sun/moonlight): Lustre, ray, splendor, light. Also the sacrifice conducted to Delphi concerning the flood used to be called 'aigle'. Also a kind of sacrificial cake, in which images used to be fashioned. Also a poor dice throw used to be called 'aigle'. But also the moon. And the middle part of the yoke. And a children's game used to be called 'aigle'. Also Asklepios. And also a kind of bracelet used to be called so. But some say that it denotes foot adornment or anklet(?). Or simply an armlet/anklet. But it also means shackle as in Epicharmos.

  • Αἰγλήεντος

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    Aigleentos: Radiant.

  • Αἴγλης Χάριτες

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    Radiant Charites: they plausibly explain that the Charites are children of Radiance [Aigle] and the Sun [Helios], whence the Charites must be brilliant.

  • Αἴγλη

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    Aigle (Sun/moonlight): Bracelet in Sophocles and shackle in Epicharmus.

  • Αἰγὸς τρόπον

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    Aigos tropon (Goat's manner): An expression. And it is said, "I stirred up the knife <for myself> like a goat." However the expression is also said in another way: "How great a knife the goat [found]," as Chysippos and Klearchos [say]. And it is applied to those who procure bad things for themselves. For the she-goat by digging finds the knife through which it is sacrificed.

  • Αἰγὸς τρόπον

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    Aigos tropon (Goat's manner): Applying to those who bring evil upon themselves. After a Corinthian expression, "The she-goat providing the blade". For so it is said. For when Corinthians were sacrificing to Hera Akraia, whom Medea is said to have founded, those who had been hired for furnishing, having hidden the blade in the ground, were alleging that they had forgotten, but the she-goat scraped it up with her feet. But others say that at Korinth after the sacrifice to the children of Medea they hide the blade, but that in the subsequent year the victim that is about to be sacrificed in turn digs up the blade with its horns.


    Notes:

    Edited by Mackenzie Zalin mackzalin@gmail.com

  • Αἰδέσιμον

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    Aidesimon (Venerable): Deserving respect, good.

  • Αἰδέσασθαι

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    Aidesasthai (To revere): To be persuaded to change one's mind. Thus Lysias and Demosthenes. And in Against Aristokrates for (?)"he will atone even to persuade"(?).

  • <***>

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    <**>: Venerable

  • Αἰδοῖ εἴκων

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    Aidoi eikon (Giving way to respect): Reverencing.

  • †αἰδοσύνη†

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    Aidosyne (Modesty)(?): For things that are hidden away and unseen and wishing to escape notice.

  • Ἄιδεις ἔχων

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    Aideis echon (You keep singing): Same as "you talk fruitlessly and babble."

  • Αἰδοῦς βωμός

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    Altar of Reverence: there are altars of Reverence and Simplicity near the temple of Polias, as Istros records (FGrHist 334 F25)

  • Αἰδήμων

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    Aidemon (Bashful): Venerable.

  • Ἀϊδνόν

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    Aidnon (Unseen): That which makes things unseen. Thus Aeschylus.

  • Ἄϊδρις

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    Ignorant: unaware. Aischylos in the Agamemnon (1105): I am ignorant of these oracles

  • Ἄϊδρος

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    Aidros (Ignorant): Ion in Teukros: "We, ignorant, were stumbling against the rocks," for 'aidrides' (ignorant). Also in Phoinix: "From the ignorant."

  • Ἄϊδρα

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    Unknowing. Inexperienced, unlearned, not put to the test. Ion in Alkmene "Indeed, everything is begotten at first birth unknowing, and is educated by having been put to the test."

  • Ἄϊδρις

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    Aidris: Ignorant. Aeschylus in Agamemnon: "I am ignorant of these prophecies."

  • Ἀϊδροδίκης

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    Aidrodikes (Lawless): Sophocles said [it].

  • Ἀΐδρυτα

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    Aidryta (Unsettled things): Evils, accursed things, what others would not establish for themselves. But the 'Semnai theai' (August goddesses) too have been called 'unsettled' by Kleidemos.

  • Ἄϊδος κυνέη

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    Helmet of Hades: an immortal cloud, which the gods cast around themselves whenever they do not want to be seen by others, a sort of invisible cloud, which the gods put on and become un-seeable to others.

  • Ἄιδειν

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    Aidein (To sing): Attic [writers] say it applying to roosters, and do not say 'kokkyzein' (to crow) except when mocking some foreigner. And it also means 'to say' and 'to call'.

  • Αἰδέσεως

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    Aideseos (Of forgiveness): Demosthenes in Against Meidias: "They considered those [who commit murder] unwillingly deserving of forgiveness and much benevolence." And the same man also says 'aidesetai' for "he pities and atones for them, considering them worthy of respect and honor" in Against Pantainetos, and for 'exilasetai' (he will atone) in Against Aristokrates he said, "and to go into exile until he is reconciled to any of the kin of the one who suffered."

  • Ἄιδειν ὅμοιον

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    Aidein homoion (To sing all the same): The phrase is very novel and, as much as any other, said in Attic. But it denotes speaking in vain, effectively(?) in no matter, even if one should wish to sing otherwise. Eupolis in Astrateutoi: "To sing all the same, for it isn't otherwise". Aristophanes Farmers, interpreting “you sing,” which is applied to “you speak emptily,” makes it proverbial:, for he says, "And did they speak their suits, singing then? Yes, by Zeus, and I’ll tell you a great proof. For still the older men seated (in the jury) say, whenever someone defends the suit poorly ,'you are singing'".


    Notes:

    Edited by Clinton Kinkade clinton.kinkade@gmail.com

  • Αἰδώ

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    Aido (Shame): Without the sigma. "Shame is good in morals." The reading belongs to Herodianus.

  • Ἅιδῃ τεκεῖν τέκνα

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    Haide tekein tekna (To bear children in Hades): Euripides in Polyidos: "Wretched and much-laboring are the mothers bearing their children in Hades."

  • Αἰδώς

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    Reverence: Often by Homer, but rarely by others.

  • Αἰδῶ

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    Aido: Revered [aidoion]. Also the moon, among the Chaldaians. Also the wind, among the Laconians. Also the nurse of Athena. Also the altar on the Akropolis.

  • Ἀΐειν

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    Aiein: To hear and to perceive.

  • Ἄιδειν τὰ Τελαμῶνος

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    Aidein ta Telamonos (To sing the things of Telamon): There was a certain drinking song written for Aias, in which Telamon too had been included.

  • Αἶα

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    Aia (Sorb tree): The so-called 'oa'. And it is a plant. And Dionysios says,"Some call the 'oa' 'bamma,' but others call it 'aia,' and others call it 'leoneon'."

  • Αἰεί

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    Aiei (Always): For eternity: "of the everlasting gods". Also in time. Also continuously and frequently. And on the whole: "it is always your preference to be aloof from me". Also happening at an appointed season: "always a very deep crop". Also continuous in a brief span of time: "And specks of dust constantly struck the driver".

  • Αἰειγενετάων

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    Aieigenetaon (Everlasting): Existing for all time. Or active and productive for all time.

  • Αἰεὶ νέον ἐρχομενάων

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    Aiei neon erxomenaon (Always coming afresh): As in, forever freshly coming.

  • Αἰετὸν κάνθαρος μαιεύσομαι

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    Aieton kantharos maieusomai (I, as dung beetle, will hatch an eagle): An expression: For dung beetles remove the eagle's eggs, by rolling them, since eagles gather up the dung beetles.


    Notes:

    Edited by Mackenzie Zalin (mackzalin@gmail.com).

  • Αἰεὶ γεωργὸς εἰς νέωτα πλούσιος

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    Aiei georgos eis neota plousios (The farmer is always rich next year): It is said also without the iota: 'aei georgos'. Also Theopompos the comic poet has mentioned the expression in Peace as being inscribed also at Delphi: "Then also at Delphi let it be inscribed and erected: 'it was always the good farmer first fleeing great hunger'." Mention [of this] is in others too, as Eirenaios says.

  • Αἰέλουρος

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    Aielouros (Cat): Aristophanes and Sophocles, with four syllables.

  • Αἰετοί

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    Aietoi (Eagles): The front-faces [=> προνώπια] of the temples and the coffers of the roofs, owing to the fact that they look like an eagle's wings.

  • Αἰθάλη

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    Aithale (Thick smoke): Embers, ashes, the black from an oven.

  • Αἰθαλίδης

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    Aithalides: Aithalidai is a deme of the tribe Leontis, the tribesman from which is an 'Aithalides'.

  • Αἰθαλόεν

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    Aithaloen (Smoky): Burnt.

  • Αἰθαλώδης

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    Aithalodes (Sooty): Dark.

  • Αἰθέρα

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    Aithera (Ether): So Attic authors call 'burning', after 'aithesthai' (to burn).

  • Αἴθ’ ὄφελεν

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    Aith' ophelen (Would that he had): Parts of speech pertaining to wishes that are used pleonastically differ in this respect, in that the former is not indicative of person, but 'ophelon' reveals the person.

  • Αἴθε

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    Aithe: Eithe (Would that).

  • †αἴθεσιν

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    Aithesin (Burning): Bright.

  • Αἰθήρ

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    Aither (Ether): The upper air, which being above the air is burned by the sun.

  • Αἰθιόπιον

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    Aithiopion: It is a place in Euboia.

  • Αἰθόμενος

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    Aithomenos: Burning.

  • Αἰθρία

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    Aithria (Clear weather): Fair weather.

  • Αἴθριος

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    Aiqrios (Clear): The part under the air.

  • Αἴθρια στέφη

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    Aithria stephe (Bright garlands): Heavenly or big. But some say that they are ones from trees. Or the ones <brought> from the Hyperboreans, <since they are always> put <in the open air>.

  • Αἴθυγμα

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    Aithygma (Gleam): That is, a cast shadow and a mark.

  • Αἰθύσσειν

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    Aithyssein (To excite): To stir up, to kindle.

  • Αἴθων

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    Aithon (Fiery): Manly and warlike.

  • Αἰκάλλειν

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    Aikallein (To wheedle): For 'sainein' (to fawn), that which dogs do. Thus Plato.

  • Αἰκία

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    Aikia (Outrage): Violence with blows.

    Creative Commons LicenseAdd a new version of translation urn:cite:dc3:photios.3615.1Entered By: Clinton Kinkade <clinton.kinkade@gmail.com>Translated By: Clinton Kinkade <clinton.kinkade@gmail.com>Peer Review Status: Not Peer Reviewed

    Aikia (Outrage): A type of charge for blows. It was brought in within four days, before the traces of the blows vanished.

  • Αἰκία

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    Aikia (Outrage): Violence with blows.

  • Αἰκίζει

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    Aikizei: He maltreats, he strikes, he insults.

  • Αἰκίας

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    Aikias ([Suit] for battery): It is a type of private suit obtained for blows, whose penalty is not defined in the laws, but rather the prosecutor affixes the penalty at however much the wrongdoing seems to be worth, and the jurors render a decision thereon.

  • Αἰκῶς

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    Aikos (Shamefully): Difficultly. Pronounced with two syllables, from 'aikias' (outrage). Thus Plato.

  • Αἴλινον

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    Ailinon (Dirge): This is used in common for both a dirge and for a hymn, from Ailinos son of Kalliope.

  • Αἱμασιά

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    Haimasia (Dry-stack): Wall built from mortarless rubble, which some [call] 'harpezon' (hedge). The Ionians also use [the word] this way, and Herodotus makes this clear in his first [book]. But the masses carelessly call this place itself which is shut in by dry-stacks 'haimasia.'


    Notes:

    Edited by Joshua D. Sosin (joshuad.sosin@gmail.com).

  • Αἱμασιαῖς

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    Haimasiais (Walls): Fortifications, properly those with spikes.

  • Αἵματι κλαίειν

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    Haimati klaiein (To weep with blood): An expression. So the ancients say, applying to those who do everything and cannot persuade anyone.

  • Αἷμα νίψαι

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    Haima nipsai (To purge blood): So the Attic [authors] used to say to refer to purging away ('eknipsai') homicide, as Demosthenes also [says].


    Notes:

    Edited by Joshua D. Sosin joshuad.sosin@gmail.com

  • Αἱματόεντα

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    Haimatoenta: Like blood.

  • Αἱματοπώτης

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    Haimatopotes (Blood-drinker): The Attic [writers] pronounce the word by lengthening the omikron, just as also 'oinopôtes' (wine-drinker) and 'hydropôtes' (water-drinker), since whereas some also write 'poma' (lid, cover) with a short omikron, Attic [authors write it] by lengthening it.

  • Αἱματῶσαι

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    Haimatosai (To have made bloody): For 'phoneusai' (to have slain). Sophocles.

  • Αἷμα

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    Haima (Blood): The race. "Indeed I boast to be of this family and blood." Also the most vital thing of the four humors in us. But Sophocles in the Electra says that a knife is 'haima.'

  • Αἱμηρόν

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    Haimeron (flushed): full of blood

  • Αἱμούς

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    Haimous: Thickets. Aeschylus.

  • Αἱμύλος

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    Haimylos (Wheedling): A flatterer, a cheat.

  • Αἰναρέτης

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    Ainaretes (Awful brave): One who possesses courage in the face of evil.

  • Αἰνίγματα

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    Ainigmata (Riddles): Questions.

  • Αἵνειν

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    Hainein (To sift): To moisten and to stir up barley mixed with water.

  • Αἶνος

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    Ainos (Fable): A proverbial story. Or praise ('epainos') and eulogy ('enkomion'): "There is a certain riddle that someone both [was] and [was] not a man".

  • Αἰνίους

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    Ainious (Aineans): Ainos is a city in Thrace, which Greeks, Alopekonnesians, first colonized, but they later brought in additional colonists from Mitylene and Kyme. The ethnic 'Aineans', at any rate, comes from 'Ainos'.

  • Αἰξωνίδα τρίγλην

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    Aixonida triglen (Mullet of Aexone): To eat the best. For the Aexonian ones are very good.

  • Αἰξωνεύεσθαι

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    Aixoneuesthai (To be slanderous): it is applied to evil-doers. From the deme of the Aixonians.

  • Αἰξωνεύεσθαι

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    An accusation of a certain Aixonian from the deme, as 'Abderites' (an Abderite, an idiot) is from the Abderians. But it has crossed over as for defamation. For the comic poet says, "A certain old lady is slanderous from two Aixonians.

  • Αἰξωνῆσιν

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    Aixonesin (In Aixone): Aixoneis is a deme of the tribe of Kekrops. And they were mocked as slanderers, because of which they also used to say that being spoken of badly was 'aixoneuesthai.'

  • Αἰόλη νύξ

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    Aiole nyx (Glittering night): Either black, or dappled due to the appearance of the stars.

  • Αἰόλη

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    Aiole (Glittering): The swift one. Thus Aeschylus.

  • Αἰολίζειν

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    Aiolizein (To variegate): That is, to decorate. Thus Sophocles.

  • Αἰολίδας

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    Aiolidas: Thus do they call dappled things.

  • Αἰόλος

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    Aiolos: Dappled, easily moving.

  • Αἰζηοί

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    Aizeoi (Vigorous): Youths boiling in their blood, or those who are very hot and fierce. Or high, great, and mighty.

  • Αἰονᾶν

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    Aionan (To moisten): To pour down. And to pour over or bathe.

  • Αἱματωπόν

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    Haimatopon (Blood-stained): Euripides: "Blood-stained face of a serpent."

  • Αἱματοσταγῆ

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    Haimatostage (Blood-dripping): Euripides and Aristophanes.

  • Αἵματος ἆσαι Ἄρηα

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    Haimatos asai Area (To give Ares his fill of blood): To satiate the spear with blood. Or to stain and defile with blood. For filth is 'ase', from which there is also 'asaminthos' ("bathing tub"), in which those diminishing their filth ('asen minythontes') would wash themselves, that is, lessening the dirt.

  • †αἱμαχάναι†

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    Haimachanai(?): To stain with blood.

  • †αἱμεῖον†

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    Haimeion(?): A sacrifice.

  • Αἱματοσταγής

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    Haimatostage (Blood-dripping): Euripides said it: "It is wet with a blood-dripping stain."

  • Αἱμάτου

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    Haimatou (Make bloody): For 'exaimatou.' Euripides: "Make bloody the altar of the goddess."

  • Αἱμορρυγχία

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    Haimorhyngchia (Bloody nose): The word is Doric, except that also the Attic [author] Hermippos used the utterance, saying, "Today, pounding your face, I shall give you a bloody nose". It denotes the nose being bloodied up. Phrynichos however does not admit the utterance.

  • Αἱμοφθόρος θέσπις

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    Haimophthoros thespis (Bloody sacrifice): It denotes <**>.

  • Αἱματοσπόδητος

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    Haimatospodetos (Blood-splashed): Sophocles: "I hear that the god before the altar is blood-splashed."

  • Αἱματορρόφος

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    Haimatorrhophos (Blood-drinking): Archippos said it. And it denotes <**. And Sophocles>: " And (?)there is(?) blood-drinking vengeance from on high."

  • Αἱμόφυρτα

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    Haimophyrta (Blood-stained): Nikomachos said it. And it denotes <**>.

  • Αἱμωδεῖν

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    Haimodein (To grind one's teeth): One must apply the mind to this. For the masses say 'haimodian' (to grind one's teeth), just as 'kyloidian' (to have a black eye), though Kratinos in Dionysalexandros inflects from 'haimodo' (I grind my teeth): "For straightaway upon hearing the words you began to grind your front teeth". The Attic [authors say that] to feel pain in the teeth with an irritation is 'haimodein'.

  • Αἷμον

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    Haimon: Hecataeus uses the mountain in the neuter through all [of his work]. Also Dionysius and Hellanikos in the first [book] of Atthis and Timaios and Eudoxos.

  • Αἱμασιώδεις

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    Haimasiodeis (Wall-like): Plato said it: "Certain wall-like enclosures." Either those built from stones without clay, or those fortified from certain thorns.

  • Αἱμασιολογεῖν

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    Haimasiologein (To lay walls): Theopompos: "He who understood best how to lay walls."

  • Αἱμυλίοισι

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    Haimylioisi (Wily): Things that are wise with craft and are soothing and as if they were certain tricky things and fallacious, heard with pleasure and flattery.

  • Αἱμύλος

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    Aimylos (Wily): Experienced. Or sweet in deceiving and a flatterer. Plato says, "wily love"; also Sophokles. But Euripides also said "wily" ('aimylen') in the feminine. Sophokles also said "wiliest". And Kratinos said "wily minded". Also "wile-weaving", the same [author].

  • Αἰπόλια

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    Aipolia: A herd of goats.

  • Αἰπόλος

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    Aipolos (Goatherd): A hermaphrodite is addressed thus by the Sinopians.

  • †αἴρασθαι†

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    Airasthai(?) (To lift): To bring. Kratinos in Trophonios: "Not to lift food, not to receive a portion of sleep."

  • Αἱρεθέν

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    Haireqen (Chosen): Wished for.

  • Αἱρησαμένων

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    Hairesamenon (Having preferred): Having resolved.

  • Αἶρε μασχάλην

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    Aire maschalen (To lift the armpit): They are accustomed to say this for 'orchesasthai' (to dance) or 'kothonizesthai' (to be drunk).

  • Αἱρεῖ

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    Hairei (He takes): He seizes.

  • Αἱρετίζειν

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    Hairetizein (To choose): Those who speak earnestly about something. This [appears] often in the later comic poets.

  • Αἱρήσειν

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    Hairesein (To be about to take): To seize, to drag, to subdue, to ravage.

  • Αἱρήσασθαι

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    Hairesasthai (To take): To seize.

  • Αἱρήσομαι

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    Hairesomai (I will choose): I will seize, I will consider, I will resolve, I will pick.

  • Αἶρε δάκτυλον

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    Aire daktylon (Raise the finger): It is applied to those who are giving up in a contest. For to raise one's hand is a symbol of being defeated.

  • Αἱρεῖσθαι

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    Haireisthai (To choose): To work at.

  • Αἴρειν

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    Airein (To lift): Also denotes 'to present': "Bring, bring the cake as quickly as you can, to the dung beetle." Aristophanes in Peace. Also with the prefix 'pros', Pherekrates in Petale: "Bring the basket; if you will, present it". And they applied the word also as we do to removing the table after it had been set beside (a diner). Menander in Kekryphalos: "Next, remove the table straightaway like so; prepare incense and crowns, make libations". And in Synaristosai: "If anyone still gives me something to drink; but the barbarian girl is gone, having removed from us the table and the wine together".

  • Αἰνῶ

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    Aino (I approve): I decline. Also 'epaino' (I approve). Sophocles.

  • Αἰρόμενος

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    Airomenos (Lifting for oneself): Winning.

  • Αἱρούμενος

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