Copyright © 2012 Yale University
L e a r n To R e a d
Gr eek
pa rt 2
Andrew Keller
Collegiate School
Stephanie Russell
Collegiate School
New Haven & London
Chap 10, Learn to Read Greek, Textbook, Part 2
Copyright © 2012 Yale University
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Keller, Andrew, 1960–
Learn to read Greek / Andrew Keller, Stephanie Russell.
p. cm.
Text in English and Greek.
Includes index.
ISBN 978-0-300-11589-5 (part 1) — ISBN 978-0-300-11590-1 (part 2) 1. Greek language—Grammar. 2. Greek language—Grammar—Problems, exercises, etc. 3. Greek language—Readers.
I. Russell, Stephanie, 1946– II. Title.
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Chap 10, Learn to Read Greek, Textbook, Part 2
Copyright © 2012 Yale University
C h a p t e r 10
Vocabulary
ἡμέρA, ἡμέρAς, ἡ day
χρόνος, χρόνου, ὁ time
➙ ἐπαινέω, ἐπαινέσω/ἐπαινέσομαι,
ἐπῄνεσα, ἐπῄνεκα, ἐπῄνημαι, ἐπῃνέθην
praise, commend
➙ ἐπίσταμαι, ἐπιστήσομαι, ——, ——,
——, ἠπιστήθην know (§101)
➙ κρMνω, κρινῶ, ἔκρῑνα, κέκρικα, κέκριμαι,
ἐκρίθην distinguish; judge; decide
➙ σῴζω, σώσω, ἔσωσα, σέσωκα, σέσω(σ)μαι,
ἐσώθην save, preserve; middle, keep or
preserve for oneself
➙ βασιλεύς, βασιλέως, ὁ king
➙ γονεύς, γονέως, ὁ parent
➙ ἱππεύς, ἱππέως, ὁ horseman,
cavalryman; knight
➙ νύξ, νυκτός, ἡ night
——, ἑαυτοῦ/αὑτοῦ (refl. pron.)
himself, herself, itself; themselves (§103)
——, ἐμαυτοῦ (refl. pron.) myself (§103)
——, ἡμῶν αὐτῶν (refl. pron.) ourselves
(§103)
——, σεαυτοῦ/σαυτοῦ (refl. pron.)
yourself (§103)
——, σφῶν αὐτῶν (refl. pron.)
themselves (§103)
——, Uμῶν αὐτῶν (refl. pron.)
yourselves (§103)
➙ θεῖος, θείA, θεῖον divine; excellent
➙ ἴδιος, ἰδίA, ἴδιον private; one’s own;
peculiar
σφέτερος, σφετέρA, σφέτερον their own
➙ δημοσίᾳ (adv.) at public expense;
publicly, in public
ἤ (conj.) than
➙ ἤδη (adv.) already, by this time; now;
presently
➙ ἰδίᾳ (adv.) privately
μάλα (adv.) very; very much, exceedingly
μάλιστα (superlative adv.) most,
especially; in replies, yes
μᾶλλον (comparative adv.) more; rather
➙ πάλαι (adv.) long ago; long since
πρῶτον (adv.) first
➙ αἰσθάνομαι, αἰσθήσομαι, ᾐσθόμην,
——, ᾔσθημαι, —— perceive
➙ διαφέρω, διοίσω, διήνεγκα/διήνεγκον,
διενήνοχα, διενήνεγμαι, διηνέχθην
carry through; intrans., differ; excel
➙ δύναμαι, δυνήσομαι, ——, ——,
δεδύνημαι, ἐδυνήθην be powerful;
be able (§101)
319
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Vocabulary Notes
➙ βασιλεύς, βασιλέως, ὁ, “king,” is applied to any chief, lord, or master of men and to Zeus as king of
the gods. In Athens βασιλεύς was the title given to the second of the nine archons, whose duties included all matters pertaining to the state religion. After the Persian war, the noun βασιλεύς without
the article often referred to the “Persian king.”
➙ γονεύς, γονέως, ὁ, “parent,” properly refers in the singular to the father. It is more common in the
plural, referring to both parents but retaining its masculine gender.
➙ ἱππεύς, ἱππέως, ὁ, “horseman,” “cavalryman,” “knight,” refers in Homer to one who fights from a
chariot. Later, however, it is the word for a member of the cavalry. In Athens the knights were the
second highest class in Solon’s constitution.
➙ The dative plural of νύξ, νυκτός, ἡ, “night,” is νυξί(ν). The tau of the stem νυκτ- assimilated to the
sigma of the ending and was lost: *νυκτσί(ν) > *νυκσσί(ν) > νυξί(ν).
➙ αἰσθάνομαι, αἰσθήσομαι, ᾐσθόμην, ——, ᾔσθημαι, —— is a middle deponent that means “perceive” by any of the senses. By extension it often has the meaning “learn.” αἰσθάνομαι may take an
Accusative, Direct Object, but it is often followed instead by an Objective Genitive and is translated
either “perceive” or “take notice (of).” When αἰσθάνομαι introduces an indirect statement, it takes a
Subject Accusative and a supplementary participle or ὅτι/ὡς and a finite verb.
διὰ τίνος τῶν τοῦ σώματος αἰσθανόμεθα;
Through what thing do we take notice of the things of the body?
σὺ δ’, ὦ φίλε, πῶς αἰσθάνῃ σαφῶς τάδε;
But you, friend, how do you perceive these things clearly?
αἰσθάνομαί τινας βουλομένους διαφθεῖραι αὐτόν.
I perceive that some men want to ruin him.
οὐκ αἰσθάνῃ ὅτι ὁ λόγος εἰς ταὐτὸν ἥκει;
Do you not perceive that the argument has come to the same thing?
➙ διαφέρω, διοίσω, διήνεγκα/διήνεγκον, διενήνοχα, διενήνεγμαι, διηνέχθην is a compound verb
composed of the prefix δια- and the verb φέρω. It is both transitive and intransitive and occurs commonly in the active and passive voices but is rare in the middle voice. διαφέρω has the literal meaning “carry through, over, or across,” but it may also be used as a strengthened form of φέρω with
meanings such as “go through,” “bear to the end,” “endure.” When used intransitively, διαφέρω
means “differ” and is accompanied by a Genitive of Comparison (§105), “from”; a parallel clause introduced by the conjunction ἤ (§105), “from” (“than”); or a variety of prepositional phrases. In addition to expressing in a neutral way that one person or thing is different from another, διαφέρω means
“excel” or “surpass,” often accompanied by a Genitive of Comparison that is translated as a direct object. διαφέρω in the passive may mean “quarrel (with),” often with a Dative of Reference.
Chap 10, Learn to Read Greek, Textbook, Part 2
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Vocabulary
321
τίνι τὸ καλὸν διαφέρει τοῦ ἀγαθοῦ/ἢ τὸ ἀγαθόν;
In (respect to) what does the beautiful differ from the good?
ὁ Σωκράτης τῇ σοφίᾳ τῶν ἄλλων διέφερεν.
Socrates used to excel the other men in wisdom.
περὶ πολλῶν διαφέρονται ἀλλήλοις οἱ στρατηγοί.
Concerning many things the generals are quarreling with one another.
➙ δύναμαι, δυνήσομαι, ——, ——, δεδύνημαι, ἐδυνήθην is an athematic passive-in-the-aorist deponent. For its forms in the present and imperfect tenses see §101. δύναμαι may be used absolutely (often with an Adverbial Accusative) and mean “be powerful.” When it is followed by an infinitive,
δύναμαι means “be able.”
τὸν μέγα δυνάμενον τῆς πόλεως ἄρχειν βουλόμεθα.
We want the man being greatly powerful to rule the city.
ἄρχειν τῆς πόλεως δύναται.
He is able to rule the city.
➙ ἐπαινέω, ἐπαινέσω/ἐπαινέσομαι, ἐπῄνεσα, ἐπῄνεκα, ἐπῄνημαι, ἐπῃνέθην has two second principal
parts because some authors treat it as a partial deponent. Other than in the future tense, ἐπαινέω
does not occur in the middle voice but is common in either the active or passive voice. ἐπαινέω is a
compound verb composed of the prefix ἐπι- and the verb αἰνέω; the augment is added to the simple
verb (e.g., ἐπῄνει, third person singular imperfect active indicative). ἐπαινέω means “praise” or
“commend” (people, opinions, regimes, qualities). It is sometimes accompanied by a prepositional
phrase (ἐπί + dat., διὰ + acc.), a Genitive of Cause, or a causal clause to explain the reason for the
praise. In tragedy, ἐπαινέω occasionally means “advise” and takes an Object Infinitive with a Subject
Accusative.
➙ ἐπίσταμαι, ἐπιστήσομαι, ——, ——, ——, ἠπιστήθην, “know,” is an athematic passive-in-the-aorist deponent. For its forms in the present and imperfect tenses see §101. ἐπίσταμαι means “know” a
particular skill, fact, or field of knowledge and is occasionally contrasted with other verbs of knowing
(such as οἶδα) by being confined to scientific knowledge. When ἐπίσταμαι introduces an indirect
statement, it takes ὅτι/ὡς and a finite verb or a Subject Accusative and a supplementary participle.
Less often ἐπίσταμαι introduces an indirect statement with a Subject Accusative and an infinitive.
ἐπιστάμεθα ὅτι ταῦτα ἔπρAξας.
ἐπιστάμεθά σε ταῦτα πρDξαντα. We know that you did these things.
We know that you did these things.
When ἐπίσταμαι is followed by an infinitive, it regularly means “know how.”
ἐπιστάμεθα ταῦτα πρᾶξαι. We know how to do these things.
➙ The original meaning of κρMνω, κρινῶ, ἔκρῑνα, κέκρικα, κέκριμαι, ἐκρίθην was “separate” or “distinguish” (good from bad, true from false, one group of people from another). From this idea its most
common meanings arose: “judge,” “consider,” “determine” (that something is true), “decide” (a contest, a dispute). When κρMνω means “judge,” it takes an Accusative, Direct Object, but it also often
Chap 10, Learn to Read Greek, Textbook, Part 2
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Chapter 10
introduces an indirect statement with a Subject Accusative and an infinitive. Also common is the
omission of the infinitive εἶναι in this construction and the inclusion of a Predicate Accusative.
κρMνω occurs commonly in the active and passive voices but is rare in the middle voice.
οὐκ ὀρθῶς τὸ πρᾶγμα κρMνετε.
κρMνω σε νῑκᾶν.
τίς πάντα τὰ ἀγαθὰ (εἶναι) καλὰ κρMνει;
τίς τὸν ἀγῶνα κρινεῖ;
You (pl.) are judging the matter not correctly.
I judge that you are winning.
Who judges that all good things are beautiful?
Who will decide the contest?
➙ σῴζω, σώσω, ἔσωσα, σέσωκα, σέσω(σ)μαι, ἐσώθην means “save (from death),” “keep alive” (with
persons as direct objects). With things (home, city, country, government) σῴζω means “keep safe,”
“preserve.” σῴζω appears in all voices and in the middle means “keep or preserve for oneself.”
➙ θεῖος, θείA, θεῖον means “of or from the gods,” “divine,” and frequently modifies nouns such as
μοῖρα and τύχη, but it may also be applied to concrete human experiences (danger, sickness, storm).
When applied to mortals or heroes or certain things, θεῖος means “excellent,” “marvelous,” “more
than human.” The neuter singular substantive τὸ θεῖον expresses the abstract idea of “divinity” and
the plural, τὰ θεῖα, refers to “acts of the gods” or “divine matters.”
➙ ἴδιος, ἰδίA, ἴδιον means “private” or “personal” (as opposed to public, κοινός) or “one’s own” (as opposed to belonging to another). By extension of the notion of “personal” or “one’s own,” ἴδιος is
equivalent to a range of ideas in English, including “separate,” “peculiar,” “strange” (one’s own and
unusual); “ordinary” (one’s own and not elevated or political); and “characteristic” (what belongs to
a person or species).
➙ δημοσίᾳ is an adverb that was originally a feminine singular dative of the adjective δημόσιος,
δημοσίA, δημόσιον, “public,” used as a Dative of Manner with the ellipsis of ὁδῷ: “in a public way.”
δημοσίᾳ often means “at public expense.” In contrast to the adverb ἰδίᾳ, it means “publicly,” “in public.”
➙ The meaning of the adverb ἤδη in a particular context is determined by the time referred to by the
verb: with past tenses ἤδη means “already,” “by this time”; with present tenses (present, perfect) ἤδη
means “now” (sometimes “already”); with the future tense and ideas that look to the future ἤδη
means “presently” (immediately).
➙ ἰδίᾳ is an adverb that was originally the feminine singular dative of ἴδιος, ἰδίA, ἴδιον used as a Dative
of Manner with the ellipsis of ὁδῷ: “in one’s own way.” ἰδίᾳ means “privately,” “at one’s own expense,” and in contrast to δημοσίᾳ it means “in private.”
➙ The adverb πάλαι, “long ago”; “long since,” appears with verbs in past tenses and in substantives.
περὶ τEς τῆς πόλεως συμφορᾶς αἱ μὲν πάλαι ἐγένοντο, τEς δὲ νῦν πάσχομεν.
Concerning the misfortunes of the city, some happened long ago, others we are suffering now.
ταῦτ’ ἔπρAξαν οἱ πάλαι.
Men long ago did these things.
When πάλαι appears with a verb in the present or imperfect tense, the translation “long since” is
used to indicate an action that has or had been going on and is or was continuing. Special translations of the verbs in such sentences are used.
Chap 10, Learn to Read Greek, Textbook, Part 2
Copyright © 2012 Yale University
Vocabulary
πάλαι τοῦτο λέγω.
ἐκεῖ ἐμένομεν πάλαι.
Long since I have been saying (and am still saying) this thing.
Long since we had been remaining (and were still remaining) there.
A similar idea is sometimes expressed by πάλαι and a verb in the perfect or pluperfect tense.
ἐγὼ πάλαι πολὺν λόγον πεποίημαι.
I have long since been making a long speech (much speech).
Derivatives and Cognates
αἰσθάνομαι
βασιλεύς
ἐπίσταμαι
ἡμέρA
ἴδιος
κρMνω
νύξ
χρόνος
Derivatives
aesthete, anesthesia
basilica, basilisk
epistemology
ephemeral
idiot, idiom, idiosyncrasy
endocrine, critic, crisis
crime
nyctitropism
chronological, chronic
Cognates
audible, obey
sodality, self, suicide
certain, discern, riddle, garble,
night, nocturnal, denigrate
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§101. The Verbs δύναμαι and ἐπίσταμαι
The athematic verbs δύναμαι, δυνήσομαι, ——, ——, δεδύνημαι, ἐδυνήθην, “be powerful”; “be
able,” and ἐπίσταμαι, ἐπιστήσομαι, ——, ——, ——, ἠπιστήθην, “know,” are passive-in-theaorist deponents. They have athematic forms in the present and imperfect tenses only. In all other
tenses, they are conjugated in the same way as omega verbs.
The present and imperfect middle conjugations of -μι verbs use the short-vowel grade of the
stem (e.g., δυνα-, ἐπιστα-).1 The personal endings for the present and imperfect middle conjugations
of -μι verbs are added directly to the stem (with no thematic vowel) and are identical with the
primary and secondary middle/passive personal endings of omega verbs:
Primary Middle/Passive Secondary Middle/Passive
Personal EndingsPersonal Endings
Singular
1 -μαι
-μην
2 -σαι
-σο
3 -ται
-το
Plural
1 -μεθα
2 -σθε
3 -νται
-μεθα
-σθε
-ντο
Thus, the conjugations of δύναμαι and ἐπίσταμαι in the present and imperfect middle indicative
are:
Stems: δυνα-, ἐπισταPresent Middle Indicative
Singular
1 δύναμαι
ἐπίσταμαι 2 δύνασαι ἐπίστασαι
3 δύναται ἐπίσταται ἐδυνάμην
ἐδύνω (< *ἐδύνασο)
ἐδύνατο
ἠπιστάμην
ἠπίστω (< *ἠπίστασο)
ἠπίστατο
Plural
1 δυνάμεθα 2 δύνασθε 3 δύνανται ἐδυνάμεθα ἐδύνασθε ἐδύναντο ἠπιστάμεθα
ἠπίστασθε
ἠπίσταντο
ἐπιστάμεθα ἐπίστασθε ἐπίστανται Imperfect Middle Indicative
Observations
1. The present and imperfect middle indicative of δύναμαι and ἐπίσταμαι have recessive accents, and final -αι counts as short for purposes of accent.
2. The imperfect middle indicative of δύναμαι has the past indicative augment; the imperfect
middle indicative of ἐπίσταμαι has a lengthened initial vowel.
3. In the second person singular present middle indicative of δύναμαι and ἐπίσταμαι, the intervocalic sigma was not lost. In the second person singular imperfect middle indicative, the intervocalic sigma was lost, and regular contraction occurred (e.g., ἐδύνω < *ἐδύνασο).
1. In Attic Greek neither εἰμί (Part 1, §55) nor φημί (Part 1, §87) has present or imperfect middle forms.
Chap 10, Learn to Read Greek, Textbook, Part 2
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§102. Nouns: Third Declension, -εύς, -έως
325
To form the present middle infinitive of a -μι verb:
1. take the short-vowel grade of the stem
2. add the present middle infinitive ending -σθαι.
Thus, for δύναμαι and ἐπίσταμαι:
Stem
δυνα-
ἐπιστα- Present Middle Infinitive
δύνασθαι
ἐπίστασθαι
Translation
to be (being) able
to be knowing
Observation
The accent on the present middle infinitive of a -μι verb is recessive, and final -αι counts as
short for purposes of accent.
To form the present middle participle of a -μι verb:
1. take the short-vowel grade of the stem
2. add the endings -μενος, -μενη, -μενον.
Thus, for δύναμαι and ἐπίσταμαι:
Stem
δυνα-
ἐπιστα- Present Middle Participle
δυνάμενος, δυναμένη, δυνάμενον
ἐπιστάμενος, ἐπισταμένη, ἐπιστάμενον
Translation
being able
knowing
Observation
The present middle participle of a -μι verb has a persistent accent on the last syllable of the
stem.
☛ Drill 101 may now be done.
§102. Noun Morphology: Third Declension, -εύς, -έως
One group of third-declension nouns is identified by having -εύς as the nominative singular ending
and -έως as the genitive singular ending. The stems of these nouns ended in the diphthong -ηυ, but
in Attic Greek the upsilon was often lost, and other sound changes resulted in the following
declension.
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βασιλεύς, βασιλέως, ὁ king
Nom.
Gen.
Dat.
Acc.
Voc.
Singular
βασιλεύς (< *βασιληύς)
βασιλέως (< βασιλῆος)
βασιλεῖ
(< βασιλῆι)
βασιλέA
(< βασιλῆα)
βασιλεῦ
Plural
βασιλῆς/βασιλεῖς
βασιλέων
βασιλεῦσι(ν)
βασιλέAς
βασιλῆς/βασιλεῖς
(< βασιλῆες/*βασιλέ-ες)
(*βασιλέ-ων)
(< *βασιληῦσι[ν])
(< βασιλῆας)
(< βασιλῆες/*βασιλέ-ες)
Memorize each set of endings, paying particular attention to accents, proceeding
down the singular column and then down the plural column. Be prepared to recite
the endings quickly.
Observations
1. In the genitive, dative, and accusative singular and the accusative plural, quantitative metathesis produced the Attic endings. Forms without quantitative metathesis are found in Homer, Pindar, and other non-Attic writers.
2. In the nominative singular and dative plural, regular sound change shortened the eta of the
diphthong to an epsilon. The vocative singular is the nominative singular without the final
sigma.
3. βασιλῆς, the older nominative/vocative plural, developed from the contraction of the eta of
the stem with the epsilon of the ending. The alternate nominative/vocative plural and the genitive plural developed from an analogically created stem βασιλε- (*βασιλέ-ες > βασιλεῖς;
*βασιλέ-ων > βασιλέων).
☛ drill 102 may now be done.
§103. Reflexive Pronouns and Reflexive Possession
Reflexive Pronouns
A reflexive pronoun refers to the subject of the clause or sentence in which it appears.
He hurt himself.
The women are speaking among themselves.
Each italicized word is a reflexive pronoun because it refers to the subject of the sentence in which
it appears.2
In Greek, reflexive pronouns for the first and second persons appear in masculine and feminine
forms only.
2. In sentences such as “He himself did it” and “We spoke to the women themselves,” the words himself and themselves are
not reflexive pronouns but rather intensive adjectives. In Greek, forms of αὐτός, αὐτή, αὐτό would be used to express himself and
themselves (Part 1, §66).
Chap 10, Learn to Read Greek, Textbook, Part 2
Copyright © 2012 Yale University
§103. Reflexive Pronouns; Reflexive Possession
First Person
Singular
M.
F.
Nom. —
—
Gen. ἐμαυτοῦ ἐμαυτῆς of myself
Dat. ἐμαυτῷ
ἐμαυτῇ to/for myself
Acc. ἐμαυτόν ἐμαυτήν myself (d.o.)
Plural
M.
—
ἡμῶν αὐτῶν
ἡμῖν αὐτοῖς ἡμᾶς αὐτούς 327
F.
—
ἡμῶν αὐτῶν of ourselves
ἡμῖν αὐταῖς to/for ourselves
ἡμᾶς αὐτDς ourselves (d.o.)
Observations
1. There are no nominative forms of reflexive pronouns because reflexive pronouns refer to but
never are the subjects of clauses or sentences in which they appear.
2. Each first person singular reflexive pronoun is a compound word made from a form of the
first person personal pronoun (ἐμέ) and a form of the intensive adjective αὐτός, αὐτή, αὐτό.
Each first person plural reflexive pronoun is two separate words, a form of the personal pronoun followed by a form of the intensive adjective αὐτός, αὐτή, αὐτό.
Second Person
Singular
M.
F.
Nom. —
—
Gen. σεαυτοῦ/ σεαυτῆς/ of yourself
σαυτοῦ
σαυτῆς Dat. σεαυτῷ/
σεαυτῇ/ to/for yourself
σαυτῷ
σαυτῇ Acc. σεαυτόν/ σεαυτήν/ yourself (d.o.)
σαυτόν
σαυτήν Plural
M.
—
Uμῶν αὐτῶν
F.
—
Uμῶν αὐτῶν of yourselves
Uμῖν αὐτοῖς
Uμῖν αὐταῖς to/for yourselves
Uμᾶς αὐτούς Uμᾶς αὐτDς yourselves (d.o.)
Observations
1. Each second person singular reflexive pronoun is a compound word made from a form of the
second person personal pronoun (σέ) and a form of the intensive adjective αὐτός, αὐτή, αὐτό.
Each second person plural reflexive pronoun is two separate words, a form of the personal pronoun followed by a form of the intensive adjective αὐτός, αὐτή, αὐτό.
2. There are contracted alternate forms of the second person singular reflexive pronoun, and
these shortened forms are much more commonly used in Attic Greek.
Sometimes when a first or second person personal pronoun is modified by a form of the intensive
adjective αὐτός, no reflexive idea is expressed.
εἰ μὴ τοῦτο πρDξετε, ἡμᾶς αὐτοὺς δεήσει αὐτὸ τελευτῆσαι.
If you (pl.) do not do this thing, it will be necessary for us ourselves to accomplish it.
Reflexive pronouns for the third person appear in masculine, feminine, and neuter forms.
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Chapter 10
Third Person
Singular
M.
Nom. —
Gen. ἑαυτοῦ/αὑτοῦ of himself
F.N.
—
—
ἑαυτῆς/αὑτῆς ἑαυτοῦ/αὑτοῦ
of herself
of itself
Dat.
ἑαυτῷ/αὑτῷ to/for himself
ἑαυτῇ/αὑτῇ to/for herself
ἑαυτῷ/αὑτῷ
to/for itself
Acc.
ἑαυτόν/αὑτόν himself (d.o.)
ἑαυτήν/αὑτήν herself (d.o.)
ἑαυτό/αὑτό
itself (d.o.)
Plural
Nom.
Gen.
M.
—
ἑαυτῶν/αὑτῶν/σφῶν αὐτῶν
of themselves (m.)
F.N.
—
—
ἑαυτῶν/αὑτῶν/σφῶν αὐτῶν ἑαυτῶν/αὑτῶν
of themselves (f.)
of themselves (n.)
Dat.
ἑαυτοῖς/αὑτοῖς/σφίσιν αὐτοῖς ἑαυταῖς/αὑταῖς/σφίσιν αὐταῖς ἑαυτοῖς/αὑτοῖς
to/for themselves (m.)
to/for themselves (f.)
to/for themselves (n.)
Acc.
ἑαυτούς/αὑτούς/σφᾶς αὐτούς ἑαυτDς/αὑτDς/σφᾶς αὐτDς
themselves (m.) (d.o.) themselves (f.) (d.o.) ἑαυτά/αὑτά
themselves (n.) (d.o.)
Observations
1. There are contracted alternate forms of the third person singular and plural reflexive pronoun. Care must be taken to distinguish these by the rough breathing from similar forms of
the third person personal pronoun.
αὑτόν
αὐτόν
himself (d.o.)
him (d.o.)
2. For the masculine and feminine plural of the third person reflexive pronoun there are alternate forms (two separate words) that combine an archaic Greek personal pronoun (σφῶν,
σφίσιν, σφᾶς) with a form of the intensive adjective αὐτός, αὐτή, αὐτό.
Direct and Indirect Reflexives
A reflexive pronoun that refers to the subject of the clause or sentence in which it appears is sometimes called a Direct Reflexive.
ταῦτ’ ἐποίησα ὑπὲρ ἐμαυτοῦ τε καὶ Uμῶν, ὦ πολῖται.
I did these things on behalf of myself and you, citizens.
ἴσως ἐρεῖς ὅτι πᾶς ἀνὴρ ἑαυτὸν μεγάλου ἀξιοῖ πλούτου.
Perhaps you will say that every man thinks himself worthy of great wealth.
αἱ γυναῖκες αἱ ἐν τῇδε τῇ πόλει σφᾶς αὐτEς περὶ τῆς πολέμου τέχνης διδάσκουσιν.
The women in this city are teaching themselves about the art of war.
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§103. Reflexive Pronouns; Reflexive Possession
329
Observations
1. In the first sentence the first person singular reflexive pronoun ἐμαυτοῦ, “myself,” refers to
the subject of ἐποίησα, “I.”
2. In the second sentence the third person singular reflexive pronoun ἑαυτόν, “himself,” refers
to the subject of the indirect statement, ἀνήρ, “man.”
3. In the third sentence the third person plural reflexive pronoun σφᾶς αὐτDς, “themselves,” refers to the subject of διδάσκουσιν, γυναῖκες, “women.”
Sometimes a reflexive pronoun does not refer to the subject of the clause or phrase in which it appears but rather points back to the subject of the main verb. A reflexive pronoun so used is called an
Indirect Reflexive.
ἐβούλοντο οἱ στρατιῶται τοὺς στρατηγοὺς ἑαυτοῖς προσέχειν τὸν νοῦν.
The soldiers were wanting the generals to pay attention to them (i.e., the soldiers).
ἔφησεν ὁ ἄρχων πολMτην τινὰ κακὸν ἀποκτενεῖν αὑτὸν μέλλειν.
The archon said that some bad citizen was about to kill him (i.e., the archon).
Observations
1. In the first sentence ἑαυτοῖς refers not to the subject of the infinitive προσέχειν
(στρατηγούς) but to the subject of ἐβούλοντο (στρατιῶται).
2. In the second sentence αὑτόν refers not to the Subject Accusative in indirect statement
(πολMτην) but to the subject of ἔφησεν (ἄρχων).
Reflexive Possession
Reflexive possession in the singular is regularly expressed by the genitive of the reflexive pronouns
in the attributive position.
τὴν ἐμαυτοῦ ψῡχὴν οὐκ ἀδικήσω.
I shall not wrong the soul of myself.
I shall not wrong my own soul.
ὑπὸ τῶν σαυτοῦ δούλων ὤφθης.
You were seen by the slaves of yourself.
You were seen by your own slaves.
τὸν αὑτῆς παῖδα τὴν ἀρετὴν ἐδιδάσκετο.
She was having the child of herself taught virtue.
She was having her own child taught virtue.
Observation
Sometimes reflexive possession in the first and second persons singular is expressed by the
possessive adjective used reflexively.
τὴν ἐμὴν ψῡχὴν οὐκ ἀδικήσω.
I shall not wrong my (own) soul.
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Reflexive possession in the plural is expressed by possessive adjectives in the attributive position,
usually accompanied by the intensive adjective αὐτῶν.
τEς ἡμετέρAς αὐτῶν μητέρας Bεὶ τῑμῶμεν.
We always honor our own mothers.
ἆρ’ οὐ τῷ Uμετέρῳ αὐτῶν στρατηγῷ διαλέξεσθε;
Will you (pl.) not converse with your own general?
τοῖς λόγοις τοῖς σφετέροις αὐτῶν οὐ πείθονται.
Their own words they do not believe.
Observations
1. In the first and second persons plural the reflexive use of the possessive adjectives ἡμέτερος,
ἡμετέρA, ἡμέτερον and Uμέτερος, UμετέρA, Uμέτερον is reinforced by the use of the intensive
adjective in the genitive plural, and a different English translation (“our own,” your own”) is
used. In the first sentence ἡμετέρAς αὐτῶν is equivalent to ἡμῶν αὐτῶν (“of ourselves”). In the
second sentence Uμετέρῳ αὐτῶν is equivalent to Uμῶν αὐτῶν (“of yourselves”).
2. In the third person plural the reflexive-possessive adjective σφέτερος, σφετέρA, σφέτερον,
“their own,” is used and is usually reinforced by αὐτῶν. This adjective is used only for reflexive
possession. An alternate way to express reflexive possession in the third person plural employs
the third person plural reflexive pronoun in the attributive position.
τοῖς ἑαυτῶν λόγοις οὐ πείθονται.
They do not believe the words of themselves.
They do not believe their own words.
Summary of Reflexive Possession
(All in the attributive position)
Singular
Plural
(= Genitive of Reflexive Pronoun)
(= Possessive Adjective + αὐτῶν)
1st Person
ἐμαυτοῦ, ἐμαυτῆς my own
ἡμέτερος, ἡμετέρA, ἡμέτερον αὐτῶν
our own
2nd Person σεαυτοῦ, σεαυτῆς σαυτοῦ, σαυτῆς
your own
Uμέτερος, UμετέρA, Uμέτερον αὐτῶν
your (pl.) own
3rd Person ἑαυτοῦ, ἑαυτῆς
αὑτοῦ, αὑτῆς
his own/her own
σφέτερος, σφετέρA, σφέτερον αὐτῶν
(OR ἑαυτῶν/αὑτῶν)
their own
☛ Drill 103 may now be done.
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§104. Comparison of Adjectives and Adverbs 1
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§104. Comparison of Adjectives and Adverbs 1
In both English and Greek most adjectives and adverbs may appear in three different degrees.
Adjective
Adverb
Positive
wise
cleverly
Comparative
wiser; rather wise
more cleverly; rather cleverly
Superlative
wisest; very wise
most cleverly; very cleverly
Regular Comparison of Adjectives3
The positive degree of an adjective is the form given in dictionaries and vocabularies: σοφός, σοφή,
σοφόν, “wise.” To form the comparative and superlative degrees of a first-second-declension adjective with a stem ending in a short syllable, add the endings -ώτερος, -ωτέρA, -ώτερον (comparative)
and -ώτατος, -ωτάτη, -ώτατον (superlative). When the stem of a first-second-declension adjective
ends in a long syllable,4 add -ότερος, -οτέρA, -ότερον (comparative) and -ότατος, -οτάτη, -ότατον
(superlative). For example:
Positive
σοφός, σοφή, σοφόν
δεινός, δεινή, δεινόν
Comparative
σοφώτερος, σοφωτέρA, σοφώτερον
δεινότερος, δεινοτέρA, δεινότερον
Superlative
σοφώτατος, σοφωτάτη,
σοφώτατον
δεινότατος, δεινοτάτη,
δεινότατον
The adjective φίλος, φίλη, φίλον has an irregularly formed superlative degree: φίλτατος, φιλτάτη,
φίλτατον. Memorize this irregular superlative adjective.5
For third-declension adjectives ending in -ης, -ες, add -τερος, -τέρA, -τερον (comparative) and
-τατος, -τάτη, -τατον (superlative) directly to the stem. For example:
Positive
σαφής, σαφές
Comparative
σαφέστερος, σαφεστέρA, σαφέστερον
Superlative
σαφέστατος, σαφεστάτη,
σαφέστατον
For third-declension adjectives ending in -ων, -ον, add -έστερος, -εστέρA, -έστερον (comparative)
and -έστατος, -εστάτη, -έστατον (superlative) directly to the stem. For example:
Positive
εὐδαίμων, εὔδαιμον
Comparative
εὐδαιμονέστερος, εὐδαιμονεστέρA,
εὐδαιμονέστερον
Superlative
εὐδαιμονέστατος,
εὐδαιμονεστάτη,
εὐδαιμονέστατον
3. For the comparative and superlative degrees of ἀγαθός, κακός, καλός, αἰσχρός, ἐχθρός, ῥᾴδιος, πολύς, μέγας, and ὀλίγος,
see §114.
4. A syllable is long if it contains 1) a naturally long vowel, 2) a diphthong, or 3) a short vowel followed by two consonants or a
double consonant (ζ, ξ, ψ).
5. Comparative forms of φίλος are rare and do not appear in this textbook.
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Observations
1. The accents on the comparative and superlative degrees of adjectives are persistent on the
antepenult.
2. The comparative degree of an adjective has a variety of translations: “
-er,” “more
“quite
,” “rather
,” “too
.”
3. The superlative degree of an adjective has a variety of translations: “
-est,”
“most
,” “very
.”
,”
Regular Comparison of Adverbs
The positive degree of an adverb is regularly formed by adding -ως to the stem of the corresponding
adjective: σοφῶς, δεινῶς, σαφῶς, etc. The regular form of the comparative degree of an adverb is
the neuter singular accusative (Adverbial Accusative) of the comparative degree of the adjective.
The regular form of the superlative degree of an adverb is the neuter plural accusative (Adverbial
Accusative) of the superlative degree of the adjective. For example:
Positive
ἀδίκως
σαφῶς
Comparative
ἀδικώτερον
σαφέστερον
Superlative
ἀδικώτατα
σαφέστατα
Observations
1. The accents on the comparative and superlative degrees of adverbs are persistent on the
antepenult.
2. The comparative degree of an adverb has a variety of translations: “more -ly,”
“quite
-ly,” “rather
-ly,” “too
-ly.”
3. The superlative degree of an adverb may be translated “most
-ly” or “very
-ly.”
It is also possible to form the comparative and superlative degrees of both adjectives and adverbs
by adding a comparative (μᾶλλον, “more”) or a superlative (μάλιστα, “most”) adverb to the positive
degree of the adjective or adverb. The positive degree of the adverb μάλα, “very,” is also used to
form the superlative degree of an adjective or adverb. For example:
σαφέστερος, -τέρA, -τερον or μᾶλλον σαφής, -ές σαφέστατος, -τάτη, -τατον or μάλιστα/μάλα σαφής, -ές σαφέστερον or μᾶλλον σαφῶς σαφέστατα or μάλιστα/μάλα σαφῶς
clearer, more clear
clearest, most clear
more clearly
most clearly, very clearly
☛ Drill 104 may now be done.
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333
§105. Constructions with the Comparative and Superlative Degrees
The comparative degree of an adjective or adverb is regularly used to make comparisons between
two persons or things. For example:
σοφώτερός ἐστιν ὁ Σωκράτης ἢ ὁ Εὐρῑπίδης.
Socrates is wiser than Euripides.
φημὶ αὐτὸν σαφέστερον λέγειν ἢ σέ.
I say that he speaks more clearly than you.
τὸν τρόπον τῆς πόλεως μᾶλλον ἢ τοὺς νόμους μανθάνεις. (μᾶλλον [adv.] more)
You understand the way of the city more than its laws.
Observation
In these sentences the conjunction ἤ, “than,” is used to make a comparison. When comparisons are made with ἤ, the elements being compared must be in the same case because ἤ is used
to introduce a parallel clause:
σοφώτερός ἐστιν ὁ Σωκράτης ἢ ὁ Εὐρῑπίδης (ἐστὶ σοφός). Socrates is wiser than Euripides (is wise).
φημὶ αὐτὸν σαφέστερον λέγειν ἢ σέ (λέγειν).
I say that he speaks more clearly than you (speak).
A comparison may also be expressed by a noun or pronoun in the genitive case. A genitive so used
is called a Genitive of Comparison. For example:
εἰρήνην ἄγειν δικαιότερόν ἐστι τοῦ πολεμεῖν.
To keep the peace is more just than to make war.
οὐδὲν δεινότερον ἔσται θανάτου.
Nothing will be more terrible than death.
The syntax of each italicized word (τοῦ πολεμεῖν, θανάτου) is Genitive of Comparison.
Observations
1. The Genitive of Comparison, a development of the separative, or “from,” function of the genitive case, is translated with the English word “than.”
2. In comparisons using the Genitive of Comparison (rather than ἤ), the genitive expresses the
point of departure from which the comparison is made or the absolute standard of a particular
quality. Thus, in the first sentence “making war” is the starting point from which keeping the
peace is more just. In the second sentence “death” is, in the view of the writer or speaker, the
absolute standard of what is “terrible.”
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Sometimes words whose meanings suggest comparison appear with ἤ or the Genitive of Comparison. For example:
σοί γε φίλος τίς ἐστιν ἄλλος ἢ οὗτος;
To you, at least, who is a friend other than this man?
οὐδὲν διέφερε τοῦ πατρὸς τὴν φύσιν.
Not at all was he differing from his father in nature.
(διαφέρω, διοίσω, διήνεγκα/διήνεγκον, διενήνοχα, διενήνεγμαι, διηνέχθην differ)
Observations
1. The adjective ἄλλος, ἄλλη, ἄλλο, “other,” is comparative in meaning and may appear in comparisons using ἤ, “than.”
2. Verbs of differing and excelling such as διαφέρω often appear with a Genitive of Comparison
that may be translated with the English word “from.”
A noun or a neuter singular substantive in the dative case is used to indicate the degree or amount
by which persons or things being compared differ. A dative so used is called a Dative of Degree of
Difference. For example:
οἶμαι ἐγὼ πολλῷ εἶναι σοφώτερον τὸν Σωκράτη ἢ τοὺς μαθητDς.
I think that by much is wiser Socrates than his students.
I think that Socrates is much wiser than his students.
ὀλίγῳ χρόνῳ μετὰ τὴν νMκην ἤρξατο ἄλλη μάχη. (χρόνος, χρόνου, ὁ time)
By a little time after the victory began another battle.
A little time after the victory another battle began.
The syntax of each italicized word (πολλῷ, χρόνῳ) is Dative of Degree of Difference.
Observations
1. In the first sentence the Dative of Degree of Difference is a neuter singular substantive:
πολλῷ = “by (the amount) much.”
2. In the second sentence the Dative of Degree of Difference, χρόνῳ, qualifies the preposition
(μετά), whose meaning is comparative: “after” = “later than.”
3. Frequently an Adverbial Accusative is used instead of a Dative of Degree of Difference.
σοφίAν ἡμᾶς χρὴ ἔχειν πολὺ μᾶλλον ἢ πλοῦτον.
For us to have wisdom is necessary much more than (for us to have) wealth.
It is necessary for us to have wisdom much more than wealth.
The Partitive Genitive (Part 1, §47) and the Dative of Degree of Difference may appear with adjectives and adverbs in the superlative degree. For example:
τοῦτο τὸ ἔργον πάντων ἦν μακρῷ δεινότατον.
This deed was by far the most marvelous of all (deeds).
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§107. Dative of Time When
335
The words ὅτι or ὡς may be added to an adjective or adverb in the superlative degree to express the
highest possible degree. The resulting phrase is translated “as
as possible.” For example:
ὁ σοφὸς βίον ἄγειν ὅτι δικαιότατον ἐθέλει.
The wise man wishes to lead a life as just as possible.
ὡς σαφέστατα τὴν γνώμην Uμῖν ἐρῶ.
As clearly as possible I shall tell you (pl.) my opinion.
☛ Drill 105 may now be done.
§106. Genitive of Time Within Which
The time during or in the course of which an action occurs (occurred, will occur) is expressed by
the genitive case, and a genitive so used is called a Genitive of Time Within Which. For
example:
τῆς αὐτῆς ἡμέρAς ἐνMκησά τε τὸν ἀγῶνα καὶ ἐνῑκήθην. (ἡμέρA, ἡμέρAς, ἡ day)
Within the same day I won in the contest and was conquered (in the contest).
ὁ πόλεμος ὀλίγου τελευτήσει χρόνου.
The war will end within a little time.
The syntax of each italicized word (ἡμέρAς, χρόνου) is Genitive of Time Within Which.
Observations
1. The Genitive of Time Within Which may be translated with the English prepositions “within” or “in.”
2. Sometimes the Genitive of Time Within Which is used to express the time since an action
occurred.
οὐδεὶς τοῦτον ἑόρAκε πολλῶν ἡμερῶν.
No one has seen this man in many days.
§107. Dative of Time When
The time at which an action occurs (occurred, will occur) is expressed by the dative case, and a
dative so used is called a Dative of Time When. For example:
πολλοὶ μιᾷ νυκτὶ ἀπέθανον. On one night many men died. (νύξ, νυκτός, ἡ night)
The syntax of the italicized word (νυκτί) is Dative of Time When.
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Observations
1. The Dative of Time When may be translated with the English prepositions “in,” “on,” or “at.”
2. The Dative of Time When usually includes an adjective modifying a word for a unit of time.
When no modifier is used, the preposition ἐν often appears, but if the modifier is a demonstrative, ἐν may or may not be used.
ἐν νυκτὶ παισίν εἰσι μεγάλοι φόβοι.
(ἐν) ἐκείνῃ τῇ νυκτὶ εἰς τὴν πόλιν ἤλθομεν.
At night children have great fears.
On that night we came into the city.
§108. Accusative of Extent of Time
For how long a time an action occurs (occurred, will occur) is expressed by the accusative case,
and an accusative so used is called an Accusative of Extent of Time. For example:
τὴν πᾶσαν ἡμέρAν διελέγοντο. For the whole day they were conversing.
The syntax of the italicized word (ἡμέρAν) is Accusative of Extent of Time.
Observations
1. Like the Accusative of Respect and the Adverbial Accusative, the Accusative of Extent of
Time derives from the capacity of the accusative case to express extent.
2. The Accusative of Extent of Time emphasizes that an action occurs (occurred, will occur)
through the whole period (i.e., “Throughout the whole day they were conversing”).
3. The Accusative of Extent of Time is regularly translated with the English preposition “for.”
Prepositions are frequently used in expressions of time, sometimes to strengthen the idea expressed
by the genitive, dative, or accusative alone and sometimes to express a slightly different idea.
καθ’ (ἑκάστην) ἡμέρAν
μεθ’ ἡμέρAν
διὰ νυκτός
ὑπὸ νύκτα every day; daily
by day, in the daytime
in the course of the night
toward night(fall)
Certain adverbs or time expressions, including the Accusative of Extent of Time, are used with
verbs in the present or imperfect tense to indicate actions that have or had been going on and are
or were continuing. Special English translations of the verbs in such sentences are used.
τὸν δῆμον ἀδικεῖς πολύν, ὦ Δημόσθενες, χρόνον.
You have been wronging the people for much time, Demosthenes (and are still wronging them).
ἐκ παιδὸς ἐμοὶ ἑταῖρος ἦν.
From childhood he had been (and still was) a companion to me.
ἆρα φῂς τὸν Σωκράτη πάλαι τοὺς νέους διαφθείρειν; (πάλαι [adv.] long since)
Are you asserting that Socrates has long since been corrupting (and is still corrupting) the young
men?
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§109. Accusative of Extent of Space
For how long a distance an action extends (extended, will extend) is expressed by the accusative
case, and an accusative so used is called an Accusative of Extent of Space.
μακρEν ὁδὸν ἤλθομεν. We went for a long journey.
The syntax of the italicized word (ὁδόν) is Accusative of Extent of Space.
☛ Drill 106–109 may now be done.
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Short Readings
1. A fragment from a work of the archaic poet Archilochus
εἰμὶ δ’ ἐγὼ θεράπων μὲν Ἐνῡαλίοιο ἄνακτοb
καὶ μουbέων ἐρατὸν δῶρον ἐπιbτάμενοb.
θεράπων, θεράποντοb, ὁ attendant; servant
Ἐνῡάλιοb, Ἐνῡαλίου, ὁ (the) Warlike one (epithet of Ares); Ἐνῡαλίοιο (Epic) = Attic
Ἐνῡαλίου
(Archilochus, frag. 1)
ec
ἄναξ, ἄνακτοb, ὁ lord
μουbέων (Ionic) = Attic μουbῶν
ἐρατόb, ἐρατή, ἐρατόν lovely, delightful
δῶρον, δώρου, τό gift
2. A couplet from the elegiac poetry of Theognis
τοὺb ἀγαθοὺb ἄλλοb μάλα μέμφεται, ἄλλοb ἐπαινεῖ,
τῶν δὲ κακῶν μνήμη γMνεται οὐδεμία. μέμφομαι, μέμψομαι, ἐμεμψάμην, ——, ——,
ἐμέμφθην blame, find fault with
(Theognis, Elegies I.797–98)
ec
μνήμη, μνήμηb, ἡ remembrance, memory
γMνεται (Ionic) = Attic γίγνεται
3. A fragment from the works of the poet Simonides
οὐκ ἔbτιν κακὸν
ἀνεπιδόκητον ἀνθρώποιb· ὀλίγῳ χρόνῳ
(Simonides, frag. 22)
πάντα μεταρρMπτει θεόb.
ἀνεπιδόκητοb, ἀνεπιδόκητον unexpected
μεταρρMπτω (μετα- + ῥMπτω), ——, μετέρρῑψα,
——, ——, —— turn upside down
Fragments from the works of the philosopher Heraclitus
4. χρὴ εὖ μάλα πολλῶν ἵbτοραb φιλοbόφουb ἄνδραb εἶναι.
ἵbτωρ, ἵbτοροb masc./fem. adj., knowledgeable,
knowing, skilled in (+ gen.)
(Heraclitus, frag. 35)
φιλόbοφοb, φιλοbόφου, ὁ philosopher
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5.
Short Readings
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ἦθοb γὰρ ἀνθρώπειον μὲν οὐκ ἔχει γνώμAb, θεῖον δὲ ἔχει.
ἦθοb, ἤθουb, τό custom, habit; character
(Heraclitus, frag. 78)
ἀνθρώπειοb, ἀνθρωπείA, ἀνθρώπειον human
Fragments from tragedies of Aeschylus
6. Ζεύb ἐbτιν αἰθήρ, Ζεὺb δὲ γῆ, Ζεὺb δ’ οὐρανόb,
Ζεύb τοι τὰ πάντα χὤτι τῶνδ’ ὑπέρτερον.
αἰθήρ, αἰθέροb, ὁ or ἡ ether, upper air; sky
ὅbτιb, ἥτιb, ὅτι (indef. rel. pron.) who(ever),
what(ever)
7.
(Aeschylus, frag. 70)
it
ὑπέρτεροb, ὑπερτέρA, ὑπέρτερον higher;
mightier
βίου πονηροῦ θάνατοb εὐκλεέbτεροb.
(Aeschylus, frag. 90)
it
εὐκλεήb, εὐκλεέb of good fame, noble
8.
ἁμαρτάνει τοι καὶ bοφοῦ bοφώτεροb. (Aeschylus, frag. 391)
it
ἁμαρτάνω, ἁμαρτήbομαι, ἥμαρτον, ἡμάρτηκα,
ἡμάρτημαι, ἡμαρτήθην miss the mark;
go wrong, err
9. Oedipus explains why his grief over the plague at Thebes is greater than that of the Chorus.
τὸ μὲν γὰρ Uμῶν ἄλγοb εἰb ἕν’ ἔρχεται
μόνον καθ’ αὑτόν, κοὐδέν’ ἄλλον, ἡ δὲ ἐμὴ
ψῡχὴ πόλιν τε κBμὲ καὶ b’ ὁμοῦ bτένει.
ἄλγοb, ἄλγουb, τό pain, hardship, trouble, woe
ὁμοῦ (adv.) together
(Sophocles, Oedipus Tyrannus 62–64)
it
bτένω, ——, ——, ——, ——, ——
groan (for), moan (for)
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10. The wretched Philoctetes rails at Odysseus and Neoptolemus, who have come to fetch him
from the island on which the Greeks abandoned him ten years earlier.
καὶ νῦν τί μ’ ἄγετε; τί μ’ ἀπάγεbθε; τοῦ χάριν;
ὃb οὐδέν εἰμι καὶ τέθνηχ’ Uμῖν πάλαι.
(Sophocles, Philoctetes 1029–30)
it
ἀπάγω (ἀπο- + ἄγω) lead away; middle,
take away for oneself, carry off
Fragments from tragedies of Sophocles
11. τῷ γὰρ κακῶb πρDbbοντι μῡρία μία
νύξ ἐbτιν, εὐπαθοῦντα δ’ ἡμέρA φθάνει. εὐπαθέω be well off
12.
(Sophocles, frag. 434)
it
φθάνω, φθήbομαι, ἔφθαbα/ἔφθην, ——, ——,
—— outstrip, overtake
πολλά bε ζηλῶ βίου,
μάλιbτα δ’ εἰ γῆb μὴ πεπείρAbαι ξένηb. πειράομαι, πειρDbομαι, ἐπειρAbάμην, ——,
πεπείρAbμαι, ἐπειρDθην try; experience (+ gen.)
(Sophocles, frag. 584)
it
ξένοb, ξένη, ξένον strange, foreign
13. Gyges explains why he is unwilling to look at King Candaules’ naked wife.
πάλαι δὲ τὰ καλὰ ἀνθρώποιbι ἐξεύρηται, ἐκ τῶν† μανθάνειν δεῖ· ἐν τοῖbι† ἓν τόδε ἐbτί,
(Herodotus, Inquiries I.8.4)
bκοπέειν τινὰ τὰ ἑωυτοῦ.
ἐξευρίbκω (ἐκ- + εὑρίbκω), ἐξευρήbω, ἐξηῦρον,
ἐξηύρηκα, ἐξηύρημαι, ἐξηυρέθην find out;
ἐξεύρηται (Ionic) = Attic ἐξηύρηται
† τῶν (Ionic) = Attic ὧν
† τοῖbι (Ionic) = Attic οἷb
bκοπέω behold, look at
ἑωυτοῦ (Ionic) = Attic ἑαυτοῦ
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14. Trying to win their support, Medea addresses a chorus of Corinthian women.
πάντων δ’ ὅb’ ἔbτ’ ἔμψῡχα καὶ γνώμην ἔχει
γυναῖκεb ἔbμεν Bθλιώτατον φυτόν·
Hb πρῶτα μὲν δεῖ χρημάτων ὑπερβολῇ
πόbιν πρίαbθαι δεbπότην τε bώματοb
λαβεῖν . . .
ὅbοb, ὅbη, ὅbον (rel. adj.) (as many) as
ἔμψῡχοb, ἔμψῡχον animate, living
φυτόν, φυτοῦ, τό creature
πρῶτα (adv.) first
(Euripides, Medea 230–34)
it
ὑπερβολή, ὑπερβολῆb, ἡ excess
πόbιb, πόbιοb, ὁ husband; πόbιν = acc. sing.
ὠνέομαι, ὠνήbομαι, ἐπριάμην, ——, ἐώνημαι,
ἐωνήθην buy
Fragments from tragedies of Euripides
15. Ἑκάβη, τὸ θεῖον ὡb† ἄελπτον ἔρχεται
θνητοῖbιν, ἕλκει δ’ οὔποτ’ ἐκ ταὐτοῦ τύχAb.
Ἑκάβη, Ἑκάβηb, ἡ Hecuba (wife of Priam)
†ὡb, here (exclam. adv.) how
ἄελπτοb, ἄελπτον unexpected, beyond hope
16.
(Euripides, frag. 62N)
it
ἕλκω, ἕλξω, εἵλκυbα, εἵλκυκα, εἵλκυbμαι,
εἱλκύbθην drag, draw
ἐκεῖνο γὰρ πέπονθ’ ὅπερ πάντεb βροτοί·
φιλῶν μάλιbτ’ ἐμαυτὸν οὐκ αἰbχVνομαι.
(Euripides, frag. 452N)
it
αἰbχVνω, αἰbχυνῶ, ᾔσχῡνα, ——, ——, ᾐbχύνθην
disgrace; middle, be ashamed (of) (+ suppl. part.)
17. The historian summarizes the results of the Athenians’ rapid preparation for war with the
Spartans.
τούτῳ τῷ τρόπῳ οἱ Ἀθηναῖοι τὴν πόλιν ἐτείχιbαν ἐν ὀλίγῳ χρόνῳ, καὶ δήλη ἡ οἰκοδομίA
(Thucydides, Peloponnesian War I.93.1)
ἔτι καὶ νῦν ἐbτιν ὅτι κατὰ bπουδὴν ἐγένετο.
τειχίζω, τειχιῶ, ἐτείχιbα, τετείχικα, ——, ——
build a wall for, fortify with a wall
οἰκοδομίA, οἰκοδομίAb, ἡ manner of building
bπουδή, bπουδῆb, ἡ speed, haste; κατὰ bπουδήν,
in haste
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Two fragments from the poetry of Evenus
18.
ἢ δέοb ἢ λVπη παῖb πατρὶ πάντα χρόνον.
(Evenus, frag. 6)
δέοb, δέουb, τό fear
19.
bοφώτατόν τοι κBμαθέbτατον χρόνοb.
(Evenus, frag. 91)
it
20. The lament of a crab quoted by the comic Chorus
δεινά γ’, ὦ Πόbειδον, εἰ μήτ’ ἐν βυθῷ δυνήbομαι
μήτε γῇ μήτ’ ἐν θαλάττῃ διαφυγεῖν τοὺb ἱππέAb.
βυθόb, βυθοῦ, ὁ depth
(Aristophanes, Knights 609–10)
διαφεύγω (δια- + φεύγω) escape, get away (from)
21. A fragment from a comedy of Aristophanes
δύναται γὰρ ἴbον τῷ δρᾶν τὸ νοεῖν.
δρDω, δρDbω, ἔδρAbα, δέδρAκα, δέδρAμαι,
ἐδράbθην do
(Aristophanes, frag. 691K)
νοέω think; perceive
22. The Spartan Archidamus expects more of his fellow citizens.
θαυμάζω δὲ τῶν ὑπὲρ μὲν τῆb ἰδίAb δόξηb ἀποθνῄbκειν ἐθελόντων, ὑπὲρ δὲ τῆb κοινῆb
(Isocrates, Archidamus 93)
μὴ τὴν αὐτὴν γνώμην ἐχόντων·
θαυμάζω, θαυμάbω, ἐθαύμαbα, τεθαύμακα, ——,
ἐθαυμάbθην wonder (at), be astonished (at)
(+ gen.)
23. After reminding the Athenians that they must always be morally superior, the orator sums up
his argument.
καὶ τοῦτον εἴρηκα τὸν λόγον οὐ νῦν πρῶτον, ἀλλὰ πολλάκιb ἤδη καὶ πρὸb πολλούb.
ἐπίbταμαι γὰρ ἐν μὲν τοῖb ἄλλοιb τόποιb φύbειb ἐγγιγνομένAb καρπῶν καὶ δένδρων
καὶ ζῴων ἰδίAb ἐν ἑκάbτοιb καὶ πολὺ τῶν ἄλλων διαφερούbAb, τὴν δ’ ἡμετέρAν χώρAν
ἄνδραb φέρειν καὶ τρέφειν δυναμένην οὐ μόνον πρὸb τEb τέχνAb καὶ τEb πρDξειb καὶ
τοὺb λόγουb εὐφυεbτάτουb, ἀλλὰ καὶ πρὸb ἀνδρείAν καὶ πρὸb ἀρετὴν πολὺ
(Isocrates, Areopagiticus 74)
διαφέρονταb.
τόποb, τόπου, ὁ place
ἐγγίγνομαι (ἐν- + γίγνομαι) arise (in)
καρπόb, καρποῦ, ὁ fruit
δένδρον, δένδρου, τό tree
τρέφω, θρέψω, ἔθρεψα, τέτροφα, τέθραμμαι,
ἐτράφην nourish; raise
πρᾶξιb, πρDξεωb, ἡ action, activity
εὐφυήb, εὐφυέb well grown; naturally suited or
adapted
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24. While discussing forms of government, Nicocles finds fault with political equality.
. . . οἶμαι πᾶbι δοκεῖν δεινότατον μὲν εἶναι τὸ τῶν αὐτῶν ἀξιοῦbθαι τοὺb χρηbτοὺb καὶ
τοὺb πονηρούb, δικαιότατον δὲ τὸ διωρίbθαι περὶ τούτων καὶ μὴ τοὺb ἀνομοίουb τῶν
ὁμοίων τυγχάνειν, ἀλλὰ καὶ πρDττειν καὶ τῑμᾶbθαι κατὰ τὴν ἀξίAν ἑκάbτουb.
(Isocrates, Nicocles 14)
δοκέω, δόξω, ἔδοξα, ——, δέδογμαι, —— seem
διoρίζω (δια- + ὁρίζω), διοριῶ, ἐδιώριbα, ——,
διώριbμαι, —— separate, distinguish; middle,
draw distinctions, make definitions
ἀνόμοιοb, ἀνόμοιον dissimilar, unlike
ὅμοιοb, ὁμοίA, ὅμοιον similar, like
τυγχάνω, τεύξομαι, ἔτυχον, τετύχηκα, ——,
—— hit upon, obtain (+ gen.)
ἀξίA, ἀξίAb, ἡ worth, value; reputation, dignity
25. An opinion attributed to the orator
Ἰbοκράτηb ὁ ῥήτωρ παρῄνει τοῖb γνωρίμοιb προτῑμᾶν τῶν γονέων τοὺb διδαbκάλουb,
ὅτι οἱ μὲν τοῦ ζῆν μόνον, οἱ δὲ διδάbκαλοι καὶ τοῦ καλῶb ζῆν αἴτιοι γεγόνAbιν.
(Isocrates, frag. 18)
Ἰbοκράτηb, Ἰbοκράτους, ὁ Isocrates
παραινέω (παρα- + αἰνέω) advise, recommend
γνώριμοb, γνωρίμου, ὁ acquaintance, friend
προτῑμάω (προ- + τῑμάω) prefer in honor, honor
more
αἴτιοb, αἰτίA, αἴτιον responsible (for) (+ gen.)
26. The historian describes the Spartan king’s next step after determining that he must engage in
a difficult battle.
καὶ ἈγηbίλAοb μέν, ἐπεὶ τὴν κρίbιν ἐποίηbεν, ἔχων τὸ bτράτευμα ἐπορεύετο τὴν αὐτὴν
(Xenophon, Hellenica IV.2.8)
ὁδὸν ἥνπερ βαbιλεὺb ὅτε ἐπὶ τὴν Ἑλλάδα ἐbτράτευεν.
ἈγηbίλAοb, ἈγηbιλDου, ὁ Agesilaus (king of
Sparta)
ἐπεί (conj.) after, when
κρίbιb, κρίbεωb, ἡ decision
bτράτευμα, bτρατεύματοb, τό army; ἔχων τὸ
bτράτευμα, with his army
πορεύομαι, πορεύbομαι, ——, ——,
πεπόρευμαι, ἐπορεύθην go; travel; march
ὅτε (conj.) when
bτρατεύω, bτρατεύbω, ἐbτράτευbα, ——,
ἐbτράτευμαι, ἐbτρατεύθην active or middle, take
the field, march
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27. The historian provides information about the Persians’ education of their children.
διδάbκουbι δὲ τοὺb παῖδαc καὶ cωφροbύνην· μέγα δὲ bυμβάλλεται εἰb τὸ μανθάνειν
bωφρονεῖν αὐτοὺb ὅτι καὶ τοὺb πρεbβυτέρουb ὁρῶbιν ἀνὰ πᾶbαν ἡμέρAν bωφρόνωb
διάγονταb. διδάbκουbι δὲ αὐτοὺb καὶ πείθεbθαι τοῖb ἄρχουbι· μέγα δὲ καὶ εἰb τοῦτο
bυμβάλλεται ὅτι ὁρῶbι πρεbβυτέρουb πειθομένουb τοῖb ἄρχουbιν ἰbχῡρῶb.
(Xenophon, Cyropaedia I.2.8)
bυμβάλλω (bυν- + βάλλω), bυμβαλῶ, bυνέβαλον,
bυμβέβληκα, ——, bυνεβλήθην throw together, collect; middle, contribute
bωφρονέω be moderate, act moderately
πρεbβύτεροb, πρεbβυτέρA, πρεbβύτερον elder
ἀνά (prep. + acc.) through, throughout
διάγω (δια- + ἄγω) pass life, live
ἰbχῡρῶb (adv.) strongly; very much
28. Socrates makes a statement meant to inspire the young Callias.
βούλομαι αὐτῷ† μαρτυρῆbαι ὡb καὶ πολὺ κρείττων ἐbτὶν ὁ τῆb ψῡχῆb ἢ ὁ τοῦ bώματοb
ἔρωb. ὅτι μὲν γὰρ δὴ ἄνευ φιλίAb bυνουbίA οὐδεμία ἀξιόλογοb πάντεb ἐπιbτάμεθα.
(Xenophon, Symposium 8.12–13)
†αὐτῷ = Callias
μαρτυρέω bear witness (to); be a witness
κρείττων, κρεῖττον stronger, better
φιλίA, φιλίAb, ἡ friendship
bυνουbίA, bυνουbίAb, ἡ being together,
association
ἀξιόλογοb, ἀξιόλογον worthy of mention,
noteworthy
29. Toward the end of his defense speech to the jury Socrates sounds a pessimistic note.
πέπειbμαι ἐγὼ ἑκὼν εἶναι μηδένα† ἀδικεῖν ἀνθρώπων, ἀλλὰ Uμᾶb τοῦτο οὐ πείθω· ὀλίγον
γὰρ χρόνον ἀλλήλοιb διειλέγμεθα· ἐπεί, ὡb ἐγᾦμαι, εἰ ἦν Uμῖν νόμοb, ὥbπερ καὶ ἄλλοιb
ἀνθρώποιb, περὶ θάνατον μὴ μίαν ἡμέρAν μόνον κρMνειν, ἀλλὰ πολλDb, ἐπείbθητε ἄν·
νῦν δ’ οὐ ῥᾴδιον ἐν χρόνῳ ὀλίγῳ μεγάλAb διαβολEb ἀπολVεbθαι. (Plato, Apology 37a6–b2)
ἑκών, ἑκοῦbα, ἑκόν willing; ἑκὼν εἶναι, willingly,
voluntarily (εἶναι is not translated)
†μηδένα, used emphatically for οὐδένα
ἐπεί (conj.) since, because
διαβολή, διαβολῆb, ἡ false accusation, slander
ἀπολVω (ἀπο- + λVω), ἀπολVbω, ἀπέλῡbα,
ἀπολέλυκα, ἀπολέλυμαι, ἀπελύθην set free,
release; middle, redeem, do away with, refute
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30. Socrates summarizes what he understands Euthyphro to be admitting.
aω.Καὶ τῶν θεῶν ἄρα, ὦ γενναῖε Εὐθύφρων, ἄλλοι ἄλλα δίκαια ἡγοῦνται κατὰ τὸν
bὸν λόγον, καὶ καλὰ καὶ αἰbχρὰ καὶ ἀγαθὰ καὶ κακά· οὐ γὰρ ἄν που ἐbταbίαζον
ἀλλήλοιb εἰ μὴ περὶ τούτων διεφέροντο· ἦ† γάρ;
(Plato, Euthyphro 7e1–5)
Ευ. Ὀρθῶb λέγειb.
γενναῖοb, γενναίA, γενναῖον noble; excellent
Εὐθύφρων, Εὐθύφρονοb, ὁ Euthyphro; Ευ. =
Euthyphro
ἡγέομαι, ἡγήbομαι, ἡγηbάμην, ——, ἥγημαι,
ἡγήθην suppose, believe
bταbιάζω, bταbιάbω, ἐbταbίαbα, bεbταbίακα,
——, —— quarrel (with), disagree (with)
(+ dat.)
†ἦ, here (particle) introduces a question; ἦ γάρ, expecting an affirmative answer, Isn’t that so?
31. The opening of Plato’s Laws, a conversation among an Athenian stranger, the Cretan Cleinias,
and the Spartan Megillus.
Αθ. Θεὸb ἤ τιb ἀνθρώπων Uμῖν, ὦ ξένοι, εἴληφε τὴν αἰτίAν τῆb τῶν νόμων διαθέbεωb;
Κλ.Θεόb, ὦ ξένε, θεόb, ὥb γε τὸ δικαιότατον εἰπεῖν· παρὰ μὲν ἡμῖν Ζεύb, παρὰ δὲ
Λακεδαιμονίοιb, ὅθεν ὅδε ἐbτίν, οἶμαι φάναι τούτουb Ἀπόλλωνα. ἦ γάρ; †
(Plato, Laws 624a1–6)
Αθ. = Athenian Stranger
διάθεbιb, διαθέbεωb, ἡ arrangement, disposition
Κλ. = Cleinias
ὅθεν (adv.) from where
†ἦ, here (particle) introduces a question; ἦ γάρ, ex-
pecting an affirmative answer, Isn’t that so?
32. Socrates tries to clarify a question about law.
οὐδὲν γάρ που διαφέρει οὔτε χρῡbὸb χρῡbοῦ οὔτε λίθοb λίθου κατά γε τὸ λίθοb εἶναι καὶ
κατὰ τὸ χρῡbόb· οὕτω δὲ οὐδὲ νόμοb που νόμου οὐδὲν διαφέρει, ἀλλὰ πάντεb εἰbὶν
ταὐτόν. νόμοb γὰρ ἕκαbτοb αὐτῶν ἐbτιν ὁμοίωb, οὐχ ὁ μὲν μᾶλλον, ὁ δ’ ἧττον . . .
(Plato, Minos 313a7–b4)
χρῡbόb, χρῡbοῦ, ὁ gold
λίθοb, λίθου, ὁ stone, rock
ὁμοίωb (adv.) similarly; in like manner
ἧττον (comparative adv.) less
33. Socrates reports a remark made by Glaucon while they were discussing the nature of the
soul.
“Ἀλλὰ μέντοι,” ἔφη, “τοῦτό γε οὐδείb ποτε δείξει, ὡb τῶν ἀποθνῃbκόντων ἀδικώτεραι
(Plato, Republic 610c2–4)
αἱ ψῡχαὶ διὰ τὸν θάνατον γίγνονται.”
μέντοι (postpositive particle) certainly, in truth,
of course
δείκνῡμι, δείξω, ἔδειξα, δέδειχα, δέδειγμαι,
ἐδείχθην show; prove
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34. Phaedrus concludes his speech in praise of Eros.
οὕτω δὴ ἔγωγέ φημι Ἔρωτα θεῶν καὶ πρεbβύτατον καὶ τῑμιώτατον καὶ κῡριώτατον
εἶναι εἰb ἀρετῆb καὶ εὐδαιμονίAb κτῆbιν ἀνθρώποιb καὶ ζῶbι καὶ τελευτήbAbιν.
(Plato, Symposium 180b6–8)
πρεbβύτατοb, πρεbβυτάτη, πρεbβύτατον oldest
τMμιοb, τῑμίA, τMμιον honorable; precious
κVριοb, κῡρίA, κVριον powerful
εὐδαιμονίA, εὐδαιμονίAb, ἡ happiness
κτῆbιb, κτήbεωb, ἡ acquisition
35. A question about learning
ἆρ’ οὐ τὸ μανθάνειν ἐbτὶν τὸ bοφώτερον γίγνεbθαι περὶ ὃ μανθάνει τιb;
(Plato, Theaetetus 145d8)
36. Socrates begins a characterization of the upper class in Athenian society.
οὗτοι δέ που ἐκ νέων πρῶτον μὲν εἰb ἀγορEν οὐκ ἴbAbι τὴν ὁδόν . . .
(Plato, Theaetetus 173c8–d1)
Some Platonic definitions
37.
Νὺξ bκότοb, τοὐναντίον ἡμέρᾳ· ἡλίου bτέρηbιb.
bκότοb, bκότου, ὁ darkness
ἥλιοb, ἡλίου, ὁ sun
38.
([Plato], Definitions 411b10)
bτέρηbιb, bτερήbεωb, ἡ deprivation; negation
Ψῡχὴ τὸ αὑτὸ κῑνοῦν· αἰτίA κῑνήbεωb ζωτικῆb ζῴων.
κῑνέω move, set in motion
κMνηbιb, κῑνήbεωb, ἡ motion, movement
([Plato], Definitions 411c7)
ζωτικόb, ζωτική, ζωτικόν lively, vital
39.
Ἐλεύθερον τὸ ἄρχον αὑτοῦ.
([Plato], Definitions 415a3)
40.
Βαbιλεὺb ἄρχων κατὰ νόμουb ἀνυπεύθῡνοb . . .
([Plato], Definitions 415b3)
ἀνυπεύθῡνοb, ἀνυπεύθῡνον not liable
to account; absolute
41.
Ἀρχὴ πρώτη τοῦ εἶναι αἰτίA.
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([Plato], Definitions 416a4)
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42. Human happiness must be measured over a lifetime.
μία γὰρ χελῑδὼν ἔαρ οὐ ποεῖ, οὐδὲ μία ἡμέρA· οὕτω δὲ οὐδὲ μακάριον καὶ εὐδαίμονα μία
(Aristotle, Nicomachean Ethics, 1098a18–19)
ἡμέρA οὐδ’ ὀλίγοb χρόνοb.
χελῑδών, χελῑδῶνοb, ἡ swallow
ἔαρ, ἔαροb, τό spring
μακάριοb, μακαρίA, μακάριον happy, blessed,
fortunate
43. In his discussion of epic poetry, the philosopher makes a comment about Homer.
. . . δεδίδαχεν δὲ μάλιbτα Ὅμηροb καὶ τοὺb ἄλλουb† ψευδῆ λέγειν ὡb δεῖ.
(Aristotle, Poetics 1460a18)
†ἄλλουb, supply ποιητDb
44. The philosopher paraphrases an opinion of Sappho as an example of a kind of logical ­argument.
. . . ὥbπερ aαπφώ, ὅτι τὸ ἀποθνῄbκειν κακόν· οἱ θεοὶ γὰρ οὕτω κεκρίκAbιν· ἀπέθνῃbκον
(Aristotle, Rhetoric 1398b29–30)
γὰρ ἄν. aαπφώ, aαπφοῦb, ἡ Sappho; supply λέγει
45. The orator observes to the jurymen an irony in an appeal for help from the citizens of Rhodes,
former allies of Athens who revolted and incurred the city’s hostility.
ἔbτι μὲν οὖν ἓν ὧν ἐγὼ νομίζω χάριν Uμᾶb τοῖb θεοῖb ὀφείλειν, τὸ τοὺb διὰ τὴν αὑτῶν
ὕβριν Uμῖν πολεμήbανταb οὐ πάλαι νῦν ἐν Uμῖν μόνοιb τῆb αὑτῶν bωτηρίAb ἔχειν τEb
(Demosthenes, About the Freedom of the Rhodians 2)
ἐλπίδαb.
νομίζω, νομιῶ, ἐνόμιbα, νενόμικα, νενόμιbμαι,
ἐνομίbθην consider, believe
ὀφείλω, ὀφειλήbω, ὠφείληbα, ὠφείληκα, ——,
—— owe
46. The orator explains to the jurymen why he deplores the menacing conduct of Aeschines toward his accusers.
εἰ γὰρ ὁ πρDξAb τι τῶν κοινῶν καὶ διοικήbAb τῷ καθ’ ἑαυτὸν φόβῳ καὶ μὴ τῷ δικαίῳ
καταbκευάbει μηδέν’ εἶναι κατήγορον αὑτοῦ, παντάπAbιν ἄκῡροι πάντων Uμεῖb
(Demosthenes, Concerning the False Embassy 2)
γενήbεbθε.
διοικέω (δια- + οἰκέω) manage a house; govern,
manage
καταbκευάζω (κατα- + bκευάζω), καταbκευάbω,
κατεbκεύαbα, ——, κατεbκεύαbμαι, —— arrange; make, render, cause
κατήγοροb, κατηγόρου, ὁ accuser
παντάπAbι(ν) (adv.) altogether
ἄκῡροb, ἄκῡρον without authority (over), powerless (over) (+ gen.)
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47. The orator explains his fundamental opposition to Philip of Macedon.
βαbιλεὺb γὰρ καὶ τύραννοb ἅπAb ἐχθρὸb ἐλευθερίᾳ καὶ νόμοιb ἐναντίοb.
(Demosthenes, Philippics II 25.2)
τύραννοb, τυράννου, ὁ absolute ruler, monarch
Fragments and proverbial expressions from comedies of Menander
48.
τρία γάρ ἐbτι, δέbποτα,
δι’ ὧν ἅπαντα γMνετ’, ἢ κατὰ τοὺb νόμουb,
ἢ ταῖb ἀνάγκαιb, ἢ τὸ τρίτον ἔθει τινί. γMνετ’ = γίγνεται
49.
it
ἔθοb, ἔθουb, τό custom, habit
ἐπιτρMβουbι δ’ ἡμᾶb οἱ θεοί
μάλιbτα τοὺb γήμανταb· Bεὶ γάρ τινα
ἄγειν ἑορτήν ἐbτι ἀνάγκη. ἐπιτρMβω (ἐπι- + τρMβω), ἐπιτρMψω, ἐπέτρῑψα,
ἐπιτέτριφα, ——, ἐπετρίβην crush, wear
down, destroy
50.
(Menander, frag. 155)
(Menander, frag. 601)
it
γαμέω, γαμῶ, ἔγημα, γεγάμηκα, γεγάμημαι,
ἐγαμήθην marry (of a man)
ἑορτή, ἑορτῆb, ἡ festival, holiday; ἑορτὴν ἄγειν,
to celebrate a holiday, to make a feast
Bεὶ δ’ ὁ bωθείb ἐbτιν ἀχάριbτοb φύbει. (Menander, Sententiae 42)
it
ἀχάριbτοb, ἀχάριbτον ungrateful
51.
γυνὴ γυναικὸb πώποτ’ οὐδὲν διαφέρει.
(Menander, Sententiae 166)
52.
δίκαιοb ἀδικεῖν οὐκ ἐπίbταται τρόποb.†
(Menander, Sententiae 206)
it
it
† τρόποb, here, character
53.
νόμῳ τὰ πάντα γίγνεται καὶ κρMνεται.
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(Menander, Sententiae 513)
it
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Short Readings
νὺξ μὲν ἀναπαύει, ἡμέρA δ’ ἔργον ποιεῖ. 349
(Menander, Sententiae 532)
it
ἀναπαύω (ἀνα- + παύω) cause to stop,
put an end to
55.
τοῦτ’ ἔbτι τὸ ζῆν, μὴ bεαυτῷ ζῆν μόνον. 56.
κατὰ τὴν ἰδίAν φρόνηbιν οὐδεὶb εὐτυχεῖ. (Menander, Sententiae 775)
it
(Menander, Sententiae 306M)
it
εὐτυχέω be fortunate
57. A funeral epigram
Ὁρᾷb πρόbωπον ΚαbbίAb τῆb bώφρονοb.
εἰ καὶ τέθνηκε, ταῖb ἀρεταῖb γνωρίζεται
ψῡχῆb τὸ κάλλοb μᾶλλον ἢ τοῦ bώματοb.
πρόbωπον, προbώπου, τό face, countenance
ΚαbbίA, ΚαbbίAb, ἡ Cassia (a woman’s name)
(Greek Anthology VII.695)
it
γνωρίζω, γνωριῶ, ἐγνώριbα, ἐγνώρικα,
ἐγνώριbμαι, —— make known; recognize
κάλλοb, κάλλουb, τό beauty
Two epigrams ascribed to Plato
58. Αἰὼν πάντα φέρει· δολιχὸb χρόνοb οἶδεν ἀμείβειν
οὔνομα καὶ μορφὴν καὶ φύbιν ἠδὲ τυχήν.
αἰών, αἰῶνοb, ὁ time; life
δολιχόb, δολιχή, δολιχόν long
ἀμείβω, ἀμείψω, ἤμειψα, ——, ——, ἠμείφθην
change
59.
ὀλιγώρωb (adv.) neglectfully, carelessly
ἠνίδε (interj.) see there!
ec
ὄνομα, ὀνόματοb, τό name; οὔνομα = ὄνομα
μορφή, μορφῆb, ἡ form; appearance
ἠδέ (conj.) and
Ἐννέα τEb ΜούbAb φAbίν τινεb· ὡb† ὀλιγώρωb·
ἠνίδε καὶ aαπφὼ Λεbβόθεν ἡ δεκάτη.
†ὡb, here (exclam. adv.) how
(Greek Anthology IX.51)
(Greek Anthology IX.506)
aαπφώ, aαπφοῦb, ἡ Sappho
Λεbβόθεν (adv.) from Lesbos
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60. A proverb from Aesop
Εἷb οὐδείb, δύο πολλοί, τρεῖb ὄχλοb, τέbbαρεb πανήγυριb.
ὄχλοb, ὄχλου, ὁ crowd, throng
(Aesop, Proverbs 117)
πανήγυριb, πανηγύρεωb, ἡ (national) assembly
61. A fragment from the comic poet Timocles
Iνθρωπόb ἐbτι ζῷον ἐπίπονον φύbει,
καὶ πολλὰ λῡπήρ’ ὁ βίοb ἐν ἑαυτῷ φέρει.
ἐπίπονοb, ἐπίπονον laborious; suffering labor
(Athenaeus, Deipnosophistae VI.223b)
it
λῡπηρόb, λῡπηρD, λῡπηρόν painful
62. An anecdote about the pre-Socratic philosopher Thales
Ἕρμιπποb δ’ ἐν τοῖb Βίοιb† εἰb τοῦτον† ἀναφέρει τὸ λεγόμενον ὑπό τινων περὶ
aωκράτουb. ἔφαbκε γάρ, φAbί, τριῶν τούτων ἕνεκα χάριν ἔχειν τῇ Τύχῃ· “Πρῶτον μὲν
ὅτι ἄνθρωποb ἐγενόμην καὶ οὐ θηρίον, εἶτα ὅτι ἀνὴρ καὶ οὐ γυνή, τρίτον ὅτι Ἕλλην καὶ
(Diogenes Laertius, Lives of the Philosophers I.33)
οὐ βάρβαροb.” Ἕρμιπποb, Ἑρμίππου, ὁ Hermippus (a writer of
the 3rd century b.c.e.)
†Βίοι, here, Lives (a work of Hermippus)
† τοῦτον = Thales
ἀναφέρω (ἀνα- + φέρω) refer; ascribe
ἕνεκα (prep. + preceding gen.) for the sake of, because of
θηρίον, θηρίου, τό wild animal, beast
εἶτα (adv.) then
63. The biographer reports a witticism of Thales.
οὐδὲν ἔφη τὸν θάνατον διαφέρειν τοῦ ζῆν. “aὺ οὖν,” ἔφη τιb, “διὰ τί οὐκ ἀποθνήbκειb;”
(Diogenes Laertius, Lives of the Philosophers I.35)
“Ὅτι,” ἔφη, “οὐδὲν διαφέρει.”
64. The biographer reports a question posed to Thales and his answer.
“Τί τὸ θεῖον;” “Τὸ μήτε ἀρχὴν ἔχον μήτε τελευτήν.”
(Diogenes Laertius, Lives of the Philosophers I.35)
τελευτή, τελευτῆb, ἡ end
65. The philosopher reveals Pythagoras’s proof that 10 is the perfect number.
ἓν γὰρ καὶ δύο καὶ τρία καὶ τέbbαρα δέκα γίγνεται.
(Sextus Empiricus, Against the Mathematicians VII.94.10)
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Proverbs from the school of Pythagoras
66. χαλεπὸν πολλEb ὁδοὺb ἅμα τοῦ βίου βαδίζειν.
ἅμα (adv.) at the same time
67.
(Opinions of the Pythagoreans 114)
βαδίζω, βαδιοῦμαι, ἐβάδιbα, βεβάδικα, ——,
—— walk, go
ψῡχῆς πᾶν πάθος εἰς σωτηρίAν αὐτῆς πολεμιώτατον.
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Longer Readings
1. Homer, Iliad XXII.297–303 (dh)
Having made a terrible discovery, Hector speaks to himself.
“Ὢ πόποι ἦ† μάλα δή με θεοὶ θάνατόνδε κάλεbbαν·
Δηίφοβον γὰρ ἔγωγ’ ἐφάμην ἥρωα παρεῖναι·
ἀλλ’ ὃ† μὲν ἐν τείχει, ἐμὲ δ’ ἐξαπάτηbεν Ἀθήνη.
νῦν δὲ δὴ ἐγγύθι μοι θάνατοb κακόb οὐδ’ ἔτ’ ἄνευθεν,
οὐδ’ ἀλέη· ἦ† γάρ ῥα πάλαι τό† γε φίλτερον ἦεν
Ζηνί τε καὶ Διὸb υἷι ἑκηβόλῳ, οἵ με πάροb γε
πρόφρονεb εἰρύατο· νῦν αὖτέ με μοῖρα κιχDνει.”
ὤ (interj.) oh!
πόποι (interj.) cry of anger or distress
†ἦ, here (particle) in truth, surely
-δε (enclitic particle) toward
καλέω, καλῶ, ἐκάλεbα, κέκληκα, κέκλημαι,
ἐκλήθην call, summon; κάλεbbαν (Epic) =
Attic ἐκάλεbαν
Δηίφοβοb, Δηιφόβου, ὁ Deiphobus (son of Priam, brother of Hector)
ἐφάμην (Epic) = 1st sing. imperf. mid. indic. of
φημί; here, suppose
ἥρωb, ἥρωοb, ὁ hero
†ὅ = ὁ
ἐξαπατάω (ἐκ- + ἀπατάω) deceive (thoroughly);
ἐξαπάτηbεν (Epic) = Attic ἐξηπάτηbεν
Ἀθήνη (Epic) = Attic Ἀθηνᾶ
ἐγγύθι (adv.) near
ἄνευθε(ν) (adv.) far away, at a distance
300
ἀλέA, ἀλέAb, ἡ escape; ἀλέη (Epic) = Attic ἀλέA
ῥα (Epic particle) = ἄρα
† τό (Epic) = Attic τοῦτο
φίλτερον = neut. sing. nom. of the irregular comparative degree of φίλοb, φίλη, φίλον
ἦεν (Epic) = Attic ἦν
υἷι (Epic) = Attic υἱῷ
ἑκήβολοb, ἑκήβολον attaining his aim (epithet
of Apollo)
πάροb (adv.) formerly, before
πρόφρων, πρόφρον kindly, gracious
ῥύομαι, ῥύbομαι, εἰρυbάμην, ——, εἰρύαμαι,
—— defend, keep from harm; εἰρύατο = 3rd
pl.. pluperf. mid. indic.; the omicron of εἰρύατο
here scans long.
αὖτε (adv.) in turn, on the other hand
κιχDνω, κιχήbομαι, ἔκιχον,
——, ——, —— reach; overtake
Although there is considerable evidence to indicate that the Iliad and the Odyssey were originally the product of
oral composition by preliterate people over several hundred years, the versions that were eventually written
down (perhaps in Athens in the seventh century b.c.e.) were said from an early time to have had an author
named Homer. Many cities in the Greek world claimed to be the birthplace of the supposedly blind poet, but
there is no factual information about this legendary figure. The selection of episodes included in the Iliad and
the Odyssey as we have them and their elaborate arrangement suggest that both an oral tradition and the mind
of one composer lie behind the poems.
The Iliad, an epic poem of more than fifteen thousand lines, was divided at the Alexandrian library into
twenty-four books identified by the twenty-four capital letters of the Greek alphabet. The individual books are
also regularly identified by capitalized Roman numerals or by Arabic numerals. Although its title might be
translated “The Poem Concerning Ilion (Troy),” the events recounted in the Iliad actually span only fifty-four
days near the end of the ten-year war. The stated theme is the “anger of Achilles,” greatest of the Greek warriors,
who withdraws with his men from the fighting after a violent quarrel with Agamemnon, the leader of the Greek
forces. Only after the death of his beloved friend Patroclus at the hands of Hector, greatest of the defenders of
Troy, does Achilles return to the fighting, kill Hector, and await his own looming death. The Iliad examines
definitively the necessity of death for mortals, the importance of lasting fame and family in mortal life, and the
relations between men and gods.
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2. Sophocles, Philoctetes 239–48 (it)
Neoptolemus introduces himself to Philoctetes.
Νε.
Φι.
Νε.
Φι.
Νε.
ἐγὼ γένοb μέν εἰμι τῆb περιρρύτου
aκVρου· πλέω δ’ ἐb οἶκον· αὐδῶμαι δὲ παῖb
Ἀχιλλέωb, Νεοπτόλεμοb. οἶbθ’ ἤδη τὸ πᾶν.
ὦ φιλτάτου παῖ πατρόb, ὦ φίληb χθονόb,
ὦ τοῦ γέροντοb θρέμμα Λυκομήδουb, τίνι
bτόλῳ προbέbχεb† τήνδε γῆν; πόθεν πλέων;
ἐξ Ἰˉ λίου τοι δὴ τανῦν γε ναυbτολῶ.
πῶb εἶπαb; οὐ γὰρ δὴ bύ γ’ ἦbθα ναυβάτηb
ἡμῖν κατ’ ἀρχὴν† τοῦ πρὸb Ἴˉ λιον bτόλου.
ἦ† γὰρ μετέbχεb καὶ bὺ τοῦδε τοῦ πόνου;
Νε. = Neoptolemus
περίρρυτοb, περίρρυτον
surrounded by water, sea-girt
aκῦροb, aκVρου, ἡ Scyrus (an island near
­Euboea)
πλέω sail
οἶκοb, οἴκου, ὁ sing. or pl., house, home
αὐδάω utter, speak; call (by name)
Ἀχιλλεύb, Ἀχιλλέωb, ὁ Achilles
Νεοπτόλεμοb, Νεοπτολέμου, ὁ Neoptolemus
Φι. = Philoctetes
χθών, χθωνόb, ἡ earth, land
γέρων, γέροντοb, ὁ old man
θρέμμα, θρέμματοb, τό nursling
240
245
Λυκομήδηb, Λυκομήδουb, ὁ Lycomedes (king
of Scyrus)
bτόλοb, bτόλου, ὁ expedition; purpose, cause
† προbέχω, here, touch
Ἴˉ λιον, Ἰˉ λίου, τό Ilium, Troy
τανῦν (adv.) now, presently
ναυbτολέω sail
ναυβάτηb, ναυβάτου, ὁ seafarer, seaman
† κατ’ ἀρχήν, at the beginning
† ἦ, here (particle) introduces a question; ἦ γάρ, expecting an affirmative answer
μετέχω (μετα- + ἔχω) have a share (of), partake
(of) (+ gen.)
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3. Euripides, Bacchae 233–51 (it)
Pentheus expresses his indignation.
λέγουbι δ’ ὥb τιb εἰbελήλυθε ξένοb,
γόηb ἐπῳδὸb ΛῡδίAb ἀπὸ χθονόb,
ξανθοῖbι βοbτρύχοιbιν εὔοbμοb κόμην, οἰνωπόb, ὄbbοιb χάριταb Ἀφροδίτηb† ἔχων,
ὃb ἡμέρAb τε κεὐφρόνAb bυγγίγνεται
τελετEb προτείνων εὐίουb νεDνιbιν.
εἰ δ’ αὐτὸν εἴbω τῆbδε λήψομαι χθονόb,
παύbω κτυποῦντα θύρbον ἀναbείοντά τε κόμAb, τράχηλον bώματοb χωρὶb τεμών.
ἐκεῖνοb εἶναί φηbι Διόνῡbον θεόν,
ἐκεῖνοb ἐν μηρῷ ποτ’ ἐρράφθαι Διόb·
ὃb ἐκπυροῦται λαμπάbιν κεραυνίαιb
bὺν μητρί, ΔMουb ὅτι γάμουb ἐψεύbατο. εἰbέρχομαι (εἰb- + ἔρχομαι) go into, come into,
enter
γόηb, γόητοb, ὁ wizard, sorcerer; cheat
ἐπῳδόb, ἐπῳδόν using songs or charms
ΛVδιοb, ΛῡδίA, ΛVδιον of or belonging to Lydia
(a country in Asia Minor), Lydian
χθών, χθονόb, ἡ earth, land
ξανθόb, ξανθή, ξανθόν yellow, golden
βόbτρυχοb, βοbτρύχου, ὁ curl, lock
εὔοbμοb, εὔοbμον sweet-smelling, fragrant
κόμη, κόμηb, ἡ sing. or pl., hair
οἰνωπόb, οἰνωπή, οἰνωπόν ruddy-faced
ὄbbε, ὄbbων, τά (two) eyes; ὄbbοιb = dat. pl.
†The iota of ἈφροδMτης here scans short.
εὐφρόνη, εὐφρόνηb, ἡ night (the kindly time)
bυγγίγνομαι (bυν- + γίγνομαι) keep company
(with), associate (with)
τελετή, τελετῆb, ἡ (mystic) rite
προτείνω (προ- + τείνω), προτενῶ, προύτεινα,
——, ——, προυτάθην stretch forth, hold out,
offer
235
240
245
εὔιοb, εὔιον Bacchic
νεᾶνιb, νεDνιδοb, ἡ young woman
εἴbω (prep. + gen.) within, inside
κτυπέω (cause to) ring or resound
θύρbοb, θύρbου, ὁ thyrsus (a Bacchic staff)
ἀναbείω (ἀνα- + bείω), ——, ἀνέbειbα, ——,
——, —— swing to and fro, shake
τράχηλοb, τραχήλου, ὁ neck, throat
χωρίb (prep. + gen.) apart from
τέμνω, τεμῶ, ἔτεμον, τέτμηκα, τέτμημαι,
ἐτμήθην cut, sever; τεμών, by cutting
μηρόb, μηροῦ, ὁ thigh
ῥάπτω, ῥάψω, ἔρραψα, ——, ἔρραμμαι, ἐρράφην
sew
ἐκπυρόω (ἐκ- + πυρόω) burn up
λαμπάb, λαμπάδοb, ἡ torch, light
κεραύνιοb, κεραυνίA, κεραύνιον of a thunderbolt
Δῖοb, ΔMA, Δῖον of or with Zeus
γάμοb, γάμου, ὁ sing. or pl., marriage
ψεύδομαι, ψεύbομαι, ἐψευbάμην, ——,
ἔψευbμαι, —— claim falsely
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ταῦτ’ οὐχὶ δεινὰ κBγχόνηb ἔbτ’ ἄξια,
ὕβρειb ὑβρίζειν, ὅbτιb ἔbτιν ὁ ξένοb;
ἀτὰρ τόδ’ ἄλλο θαῦμα· τὸν τεραbκόπον
ἐν ποικίλαιbι νεβρίbι ΤειρεbίAν ὁρῶ
πατέρα τε μητρὸb τῆb ἐμῆb, πολὺν γέλων, νάρθηκι βακχεύοντ’·
οὐχί = emphatic form of οὐκ
ἀγχόνη, ἀγχόνηb, ἡ hanging
ἄξιοb, ἀξίA, ἄξιον worth; worthy (+ gen.)
ὑβρίζω, ὑβρίbω, [βριbα, [βρικα, [βριbμαι,
Uβρίbθην insult, mistreat; commit
ὅbτιb, ἥτιb, ὅτι (indefinite rel. pron.) whoever,
whatever
ἀτάρ (conj.) but
θαῦμα, θαύματοb, τό wonder, marvel
τεραbκόποb, τεραbκόπου, ὁ seer, prophet
355
250
ποίκιλοb, ποικίλη, ποίκιλον
many-colored, dappled, spotted
νεβρίb, νεβρίδοb, ἡ fawnskin
ΤειρεbίAb, Τειρεbίου, ὁ Tiresias
γέλωb, γέλωτοb, ὁ (source of) laughter
νάρθηξ, νάρθηκοb, ἡ narthex (a stalk used for
Bacchic staffs)
βακχεύω, βακχεύbω, ἐβάκχευbα, ——,
βεβάκχευμαι, —— celebrate the mysteries of
Bacchus, be frenzied
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4. Aristophanes, Knights 180–93 (it)
Having hatched a nutty plan to put a lower-class man in charge of Athens, the slave Demos­
thenes tries to explain to the dubious Sausage Seller why he should be the most powerful man
in ­Athens.
Δη. Αλ. Δη.
Αλ.
Δη.
δι’ αὐτὸ γάρ τοι τοῦτο καὶ γίγνει μέγαb,
ὁτιὴ πονηρὸb κBξ ἀγορᾶb εἶ καὶ θραbύb.
οὐκ ἀξιῶ ’γὼ ’μαυτὸν ἰbχVειν μέγα.
οἴμοι τί ποτ’ ἔbθ’ ὅτι† bαυτὸν οὐ φῂb ἄξιον;
ξυνειδέναι τι μοι δοκεῖb bαυτῷ καλόν.
μῶν ἐκ καλῶν εἶ κBγαθῶν; Αλ. μὰ τοὺb θεοὺb
εἰ μὴ ’κ πονηρῶν γ’. Δη. ὦ μακάριε τῆb τύχηb,
ὅbον πέπονθαb ἀγαθὸν εἰb τὰ πρDγματα.
ἀλλ’ ὠγάθ’, οὐδὲ μουbικὴν ἐπίbταμαι
πλὴν γραμμάτων, καὶ ταῦτα μέντοι κακὰ κακῶb.
τουτN μόνον b’ ἔβλαψεν, ὅτι καὶ κακὰ κακῶb. ἡ δημαγωγίA γὰρ οὐ πρὸb μουbικοῦ
ἔτ’ ἐbτὶν ἀνδρὸb οὐδὲ χρηbτοῦ τοὺb τρόπουb,
ἀλλ’ εἰb ἀμαθῆ καὶ βδελυρόν.
ὁτιή = ὅτι
θραbύb, θραbεῖα, θραbύ bold, confident; rash, arrogant
Αλ. = Sausage Seller
ἰbχVω, ἰbχVbω, Pbχῡbα, Pbχῡκα, ——,
—— be strong, be powerful
οἴμοι (interj.) alas! woe is me!
† τί ποτ’ ἔbθ’ ὅτι, why in the world is it that
ἄξιοb, ἀξία, ἄξιον worthy
ξύνοιδα (ξυν- + οἶδα) be aware; ἑαυτῷ
ξυνειδέναι, to be conscious of
δοκέω, δόξω, ἔδοξα, ——, δέδογμαι, —— seem
μῶν (particle) introduces a question that expects
the answer no, surely . . . not
μακάριοb, μακαρίA, μακάριον happy, blessed,
fortunate
180
185
190
ὅbοb, ὅbη, ὅbον (exclam. adj.) how great, how
much
μουbικόb, μουbική, μουbικόν skilled in music;
literary, scholarly; fem. subst., art of the Muses,
poetry, art
πλήν (prep. + gen.) except
γράμμα, γράμματοb, τό letter (of the alphabet)
μέντοι (postpositive particle) certainly, in truth
τουτM = emphatic form of τοῦτο
βλάπτω, βλάψω, ἔβλαψα, βέβλαφα, βέβλαμμαι,
ἐβλάβην/ἐβλάφθην harm, injure
δημαγωγίA, δημαγωγίAb, ἡ leadership of the
people
βδελυρόb, βδελυρD, βδελυρόν disgusting,
­loathsome
The Knights was the first of Aristophanes’ plays that he himself produced. In early 424 b.c.e. it won first prize at
the Lenaean games. The play is a thinly veiled attack on Cleon, then both a general and an orator of great influence in Athens. In it, two of Demos’s slaves (Nicias and Demosthenes, the names of Athens’s two greatest generals) complain about the powerful new slave, Paphlagon (Cleon), whose influence over Demos (a personification of the Athenian populace) is destroying everyone’s happiness. After reading an oracle that claims that
Paphlagon will be overthrown by a lowborn peddler, they enlist a sausage seller in a plot to overthrow Paphlagon. In the remainder of the play, the sausage seller defeats Paphlagon in a series of verbal contests, finally gaining control of Demos and returning him to his former glory. The play’s name refers to the chorus of wealthy
older Athenian cavalrymen who side with Nicias and Demosthenes and, eventually, with the sausage seller.
Chap 10, Learn to Read Greek, Textbook, Part 2
Copyright © 2012 Yale University
Longer Readings
357
5. Isocrates, Antidosis 293–94
The orator argues that skill in speaking is best gained through the study of philosophy and logic.
He then speaks particularly to the Athenians.
ὥbθ’ ἅπAbι μὲν βούλεbθαι προbήκει πολλοὺb εἶναι τοὺb ἐκ παιδείAb δεινοὺb εἰπεῖν†
γιγνομένουb, μάλιbτα δ’ Uμῖν· καὶ γὰρ αὐτοὶ προέχετε καὶ διαφέρετε τῶν ἄλλων οὐ ταῖb
περὶ τὸν πόλεμον ἐπιμελείαιb, οὐδ’ ὅτι κάλλιbτα πολῑτεύεbθε καὶ μάλιbτα φυλάττετε
τοὺb νόμουb, οὓb Uμῖν οἱ πρόγονοι κατέλιπον, ἀλλὰ τούτοιb, οἷbπερ ἡ φύbιb ἡ τῶν
ἀνθρώπων τῶν ἄλλων ζῴων καὶ τὸ γένοb τὸ τῶν Ἑλλήνων τῶν βαρβάρων, τῷ καὶ πρὸb
τὴν φρόνηbιν καὶ πρὸb τοὺb λόγουb ἄμεινον πεπαιδεῦbθαι τῶν ἄλλων.
ὥbτε (conj.) therefore
προbήκει (προb- + ἥκει) (impersonal verb) it belongs (to)
παιδείA, παιδείAb, ἡ education
†δεινοὺb εἰπεῖν, clever at speaking
προέχω (προ- + ἔχω) hold before;
be preeminent
ἐπιμέλεια, ἐπιμελείAb, ἡ sing. or pl., care, diligence
κάλλιbτα (superlative adv.) most excellently
πολῑτεύω, πολῑτεύbω, ἐπολMτευbα, πεπολMτευκα,
πεπολMτευμαι, ἐπολῑτεύθην be a citizen; middle,
participate in government; administer
φυλάττω, φυλάξω, ἐφύλαξα, πεφύλαχα,
πεφύλαγμαι, ἐφυλάχθην guard, protect
πρόγονοb, προγόνου, ὁ ancestor
καταλείπω (κατα- + λείπω), καταλείψω,
κατέλιπον, καταλέλοιπα, καταλέλειμμαι,
κατελείφθην leave behind; bequeath
ἄμεινον (comparative adv.) better
παιδεύω, παιδεύbω, ἐπαίδευbα, πεπαίδευκα,
πεπαίδευμαι, ἐπαιδεύθην educate
Written after 354 b.c.e., the Antidosis (Payment in Place of Another) takes its name from a legal procedure
through which an Athenian who had been assigned fiscal responsibility for a public work could request that
a citizen richer than he fulfill the obligation. Through such a procedure the eighty-two-year-old Isocrates was
required to assume the cost of the construction of a trireme, the largest of the Athenian warships. (Because he
was sick, he was represented in the court case by his adopted son.) After assuming the burden of this payment,
Isocrates wrote the fictional Antidosis, in which he pretends that he is responding as he would have in the actual
case. Because he believed that he had lost the actual case because of popular prejudice against his pedagogical
and philosophical pursuits, Isocrates offered a defense of his way of life and of the importance of philosophy
and rhetoric for Athens itself.
Chap 10, Learn to Read Greek, Textbook, Part 2
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358
Chapter 10
6. Plato, Protagoras 328d8–e5
After Protagoras has given an overconfident but unconvincing explanation of how he teaches virtue and why he is justified in charging money for this teaching, Socrates addresses a remark to
his friend Hippocrates.
Ὦ παῖ Ἀπολλοδώρου, ὡb† χάριν bοι ἔχω ὅτι προύτρεψάb με ὧδε† ἀφικέbθαι· πολλοῦ γὰρ
ποιοῦμαι ἀκηκοέναι ἃ ἀκήκοα Πρωταγόρου. ἐγὼ γὰρ ἐν μὲν τῷ ἔμπροbθεν χρόνῳ
ἡγούμην οὐκ εἶναι ἀνθρωπίνην ἐπιμέλειαν ᾗ ἀγαθοὶ οἱ ἀγαθοὶ γίγνονται· νῦν δὲ
πέπειbμαι. πλὴν bμῑκρόν τί μοι ἐμποδών, ὃ δῆλον ὅτι ΠρωταγόρAb ῥᾳδίωb ἐπεκδιδάξει,
ἐπειδὴ καὶ τὰ πολλὰ ταῦτα ἐξεδίδαξεν.
Ἀπολλόδωροb, Ἀπολλοδώρου, ὁ Apollodorus
†ὡb, here (exclam. adv.) how
πρoτρέπω (προ- + τρέπω), προτρέψω,
προύτρεψα, προτέτροφα, προτέτραμμαι,
προυτράπην turn forward; urge, persuade
†ὧδε, here, to this place
ἀφικνέομαι (ἀπο- + ἱκνέομαι), ἀφίξομαι,
ἀφῑκόμην, ——, ἀφῖγμαι, —— arrive (at),
come (to)
ΠρωταγόρAb, Πρωταγόρου, ὁ Protagoras (a
sophist)
ἔμπροbθεν (adv.) earlier
ἡγέομαι, ἡγήbομαι, ἡγηbάμην, ——, ἥγημαι,
ἡγήθην believe, think
ἀνθρώπινοb, ἀνθρωπίνη, ἀνθρώπινον human
ἐπιμέλεια, ἐπιμελείAb, ἡ care, diligence; treatment
πλήν (conj.) except that
ἐμποδών (adv.) in the way
ἐπεκδιδάbκω (ἐπι- + ἐκ- + διδάbκω) teach thoroughly in addition
ἐπειδή (conj.) since, because
ἐκδιδάbκω (ἐκ- + διδάbκω) teach thoroughly
The Protagoras is a dialogue narrated by Socrates in which Socrates recounts a day spent with the sophist Protagoras at the house of Callias. A host of Platonic characters is present there, including nearly all those who appear in the Symposium (except Aristophanes), as well as the famous sophists Hippias and Prodicus, who play
minor roles in the discussion. The main confrontation begins with Protagoras’s claim that he can teach virtue
and thus create good citizens. Socrates questions whether virtue is teachable and what virtue is. Socrates’ own
suggestion that virtue is knowledge is shown to be either false or incomplete. The Protagoras is often paired
with the Gorgias because in both dialogues Plato presents Socrates in confrontation with the sophists, with
whom he is often associated in the Athenian popular imagination but from whom he claims to differ radically.
Chap 10, Learn to Read Greek, Textbook, Part 2
Copyright © 2012 Yale University
Longer Readings
359
7. Plato, Symposium 186e4–87a6
Part of a speech of Eryximachus, a doctor, on the powers of Eros
ἥ τε οὖν ἰAτρική, ὥbπερ λέγω, πᾶbα διὰ τοῦ θεοῦ τούτου κυβερνᾶται, ὡbαύτωb δὲ καὶ
γυμναbτικὴ καὶ γεωργίA· μουbικὴ δὲ καὶ παντὶ κατάδηλοb τῷ καὶ bμῑκρὸν προbέχοντι
τὸν νοῦν ὅτι κατὰ ταὐτὰ ἔχει τούτοιb, ὥbπερ ἴbωb καὶ Ἡράκλειτοb βούλεται λέγειν, ἐπεὶ
τοῖb γε ῥήμαbιν οὐ καλῶb λέγει. τὸ ἓν γάρ φηbι διαφερόμενον† αὐτὸ αὑτῷ bυμφέρεbθαι,
ὥbπερ ἁρμονίAν τόξου τε καὶ λύρAb.
ἰAτρική, ἰAτρικῆb, ἡ (art of) medicine
κυβερνάω steer, guide, govern
ὡbαύτωb (adv.) in like manner, just so
γυμναbτική, γυμναbτικῆb, ἡ
(art of) gymnastics, athletics
γεωργίA, γεωργίAb, ἡ farming, agriculture
μουbική, μουbικῆb, ἡ (art of) music
κατάδηλοb, κατάδηλον very clear
Ἡράκλειτοb, Ἡρακλείτου, ὁ Heraclitus (a preSocratic philosopher)
ἐπεί (conj.) when
ῥῆμα, ῥήματοb, τό word
†διαφέρω, here, middle, differ
bυμφέρω (bυν- + φέρω), bυνοίbω, bυνήνεγκα/
bυνήνεγκον, bυνενήνοχα, bυνενήνεγμαι,
bυνηνέχθην bring together; middle, agree
(with)
ἁρμονίA, ἁρμονίAb, ἡ harmony
τόξον, τόξου, τό bow
λύρA, λύρAb, ἡ lyre
Chap 10, Learn to Read Greek, Textbook, Part 2
Copyright © 2012 Yale University
360
Chapter 10
8. [Plato], Rival Lovers 138a5–b6
Socrates speaks first in this part of a reported conversation between him and one of two rival lovers about the definition of moderation and justice.
Τὸ δὲ αὑτὸν ἀγνοεῖν bωφρονεῖν ἐbτιν ἢ μὴ bωφρονεῖν;
Μὴ bωφρονεῖν.
Τὸ ἑαυτὸν ἄρα γιγνώbκειν ἐbτὶ bωφρονεῖν;
Φημί, ἔφη.†
Τοῦτ’ ἄρα, ὡb ἔοικε, τὸ ἐν Δελφοῖb γράμμα παρακελεύεται,
bωφροbύνην ἀbκεῖν καὶ δικαιοbύνην.
Ἔοικεν.
Τῇ αὐτῇ δὲ ταύτῃ καὶ κολάζειν ὀρθῶb ἐπιbτάμεθα;
Ναί.
Οὐκοῦν ᾗ μὲν κολάζειν ὀρθῶb ἐπιbτάμεθα, δικαιοbύνη αὕτη ἐbτίν, ᾗ δὲ
διαγιγνώbκειν καὶ ἑαυτὸν καὶ ἄλλουb, bωφροbύνη;
Ἔοικεν, ἔφη.†
Ταὐτὸν ἄρα ἐbτὶ καὶ δικαιοbύνη καὶ bωφροbύνη;
Φαίνεται.
ἀγνοέω (ἀ- + νοέω) not know, be ignorant (of)
bωφρονέω be moderate
γιγνώbκω, γνώbομαι, ἔγνων, ἔγνωκα, ἔγνωbμαι,
ἐγνώbθην perceive; recognize, know
†ἔφη, subject is one of the two rival lovers with
whom Socrates is conversing
ἔοικα (defective verb, perfect with present meaning) seem; impersonal, it seems
Δελφοί, Δελφῶν, οἱ Delphi (the place of Apollo’s
most famous temple)
γράμμα, γράμματοb, τό letter (of the alphabet);
inscription
παρακελεύομαι (παρα- + κελεύομαι),
παρακελεύbομαι, παρεκελευbάμην,
——, ——, —— recommend
ἀbκέω exercise, practice
κολάζω, κολάbω, ἐκόλαbα, ——, κεκόλαbμαι,
ἐκολάbθην prune; correct, chastise, punish
ναί (interj.) yes
οὐκοῦν (adv.) introducing a question expecting the
answer yes, therefore, accordingly
διαγιγνώbκω (δια- + γιγνώbκω) discern exactly,
perceive
φαίνω, φανῶ, ἔφηνα, πέφηνα, πέφαbμαι, ἐφάνην
show; middle, appear
The Rival Lovers is a dialogue that is included in the Platonic corpus although its authorship remains disputed
(hence the brackets around the name Plato). In the Rival Lovers, Socrates recounts a conversation he had at the
school of the grammarian Dionysius with two young men—both enamored of the same man. One supposes
himself a devotee of μουσική (music), which includes the study of philosophy and all other arts, while the other
rejects learning in favor of physical exercise. In the ensuing discussion (held in front of the beloved of the two
rivals), Socrates and the rival lovers discuss the nature of philosophy, and the would-be philosopher finds his
views corrected, while the would-be rejector of philosophy finds himself agreeing with Socrates.
Chap 10, Learn to Read Greek, Textbook, Part 2

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