I came across the word "nymphe" in opposition to "parthenos" while reading Nicole Loraux and she translates it as "bride" for brevity's sake, but because I'm pretty sure this is the root of "nymphomaniac", I'm pretty sure I can guess at the connotations of the word.

But a question that I've not been able to answer myself is the relation of this "nymphe" to the name for minor female deities of nature, "nymphs".

Does anyone know if these two are related?

I just got accepted into the Basic Greek Program at the LGI in NYC. I’m currently a first-year undergrad looking to eventually study ancient intellectual history, so I’m really excited about the prospect of developing the skills I need to read the unabridged works ancient philosophers and historians. Would anyone who has done the program be able to tell me a bit more about their experiences? I also know that most of the participants are usually masters/doctoral students preparing for intensive graduate study; is the intensity manageable for an early undergraduate student? I’m wrapping up my first year of Latin but I know Greek is a (similarly inflected) different ballgame.

If I listen to reconstructed pronunciations of Homer, to my surprise χ often seems to be pronounced as if it were κ. Is this due to language interference?

In the Perseus treebank, the following forms are sometimes tagged as belonging to the lemma ποιόω:

ποιούμενον ποιούμεναι ἐποιοῦντο ποιοῦντι ποιοῦντας ποιούμενος ποιουμένους ποιῶν ἐποίουν

Morphologically, all of them could be ποιέω, since they're contracted, and the contractions would come out the same either way. CGL and Cunliffe never mention a ποιόω. Wiktionary doesn't have it. LSJ has the following entry:

ποιόω, (ποιός) make of a certain quality, τὸ ποιοῦν αὐτῶν Thphr.CP2.1.5:—Pass., to be endowed with quality, Stoic.2.220, S.E.M.1.108; σῶμα τοιόνδε οἷον ποιωθὲν ψυχῆς εἰδώλῳ Plot.1.1.11, cf. 4.3.26; τὸ πεποιωμένον τῷ οἴνῳ γάλα Sor.1.95.

U Chicago Morpho has it in their database, with a copy of the LSJ gloss. However, they don't have any usages in their corpus. (AFAICT Morpho's data source is not Perseus.)

The authors in Perseus who have these forms lemmatized as ποιόω are Lysias, Plutarch, Polybius, and Thucydides. LSJ's abbreviations are not all defined explicitly, but the list seems to include Theophrastus (300 BCE, student of Aristotle), Plotinus (Platonist, 200 CE), Soranus of Ephesus (doctor, 100 CE), and a couple of others. There doesn't seem to be any overlap with the list of four authors from Perseus.

I could look at the texts for context to see whether the meaning makes sense, but actually the LSJ gloss seems to define some subset of the semantics of ποιέω, so it doesn't seem like that would be conclusive. My guess is that LSJ somehow just formed an opinion that there was a separate verb with a more restricted meaning, but there was not any real evidence for it in the written forms, and CGL disagreed with them and got rid of the lemma.

Does my analysis seem to make sense here, or am I making some stupid mistake?

The inscription is coming from the sarcophagus found in Hierapolis Necropolis.
I tried to translate it myself by googling, but of course, I failed. Also please let me know if this is not the right place for such a post.
Thanks a lot in advance for any assistance!

https://preview.redd.it/b5v4sc6u4fsc1.jpg?width=3481&format=pjpg&auto=webp&s=2b817d1d102dcaf269ffd05438f184de7e8f164e

I've been learning Ancient Greek for a while now, and this is my first attempt at translating 12:1 from Τὰ εἰς ἑαυτόν by Marcus Aurelius from greek to english, please tell me if I translated anything wrong.

Translation

All that, for which through a period you pray to come, already you are able to have, if you do not begrudge yourself. And this is, if you leave behind the past, and entrust the future to providence, and you direct the present only towards piety and justice. Piety indeed, so that you may love the apportioned; to you nature brought it for and you to it. And justice, so that freely and without complication you may speak both the truths and you may do the things according to law and according to worth; let neither the evil of another, nor opinion, nor voice, nor even the sensation of the bit of flesh enveloped to you hinder you, it will see for the suffering itself. If therefore, whenever towards departure you may be, leave behind all the other things, only the ruling faculty of yours and the divinity in you you may honour, and do not fear the cessation of ever living again, but rather the act of never beginning to live according to nature, you will be a man worthy of the cosmos that begot you and you will cease being a stranger to your fatherland, and marvelling at the unexpected daily happenings, and depending on this and that.

Original text

Πάντα ἐκεῖνα, ἐφ̓ ἃ διὰ περιόδου εὔχῃ ἐλθεῖν, ἤδη ἔχειν δύνασαι, ἐὰν μὴ σαυτῷ φθονῇς. τοῦτο δέ ἐστιν, ἐὰν πᾶν τὸ παρελθὸν καταλίπῃς καὶ τὸ μέλλον ἐπιτρέψῃς τῇ προνοίᾳ καὶ τὸ παρὸν μόνον ἀπευθύνῃς πρὸς ὁσιότητα καὶ δικαιοσύνην. ὁσιότητα μέν, ἵνα φιλῇς τὸ ἀπονεμόμενον: σοὶ γὰρ αὐτὸ ἡ φύσις ἔφερε καὶ σὲ τούτῳ: δικαιοσύνην δέ, ἵνα ἐλευθέρως καὶ χωρὶς περιπλοκῆς λέγῃς τε τἀληθῆ καὶ πράσσῃς τὰ κατὰ νόμον καὶ κατ̓ ἀξίαν: μὴ ἐμποδίζῃ δέ σε μήτε κακία ἀλλοτρία μήτε ὑπόληψις μήτε φωνὴ μηδὲ μὴν αἴσθησις τοῦ περιτεθραμμένου σοι σαρκιδίου: ὄψεται γὰρ τὸ πάσχον.ἐὰν οὖν, ὅτε δήποτε πρὸς ἐξόδῳ γένῃ, πάντα τὰ ἄλλα καταλιπὼν μόνον τὸ ἡγεμονικόν σου καὶ τὸ ἐν σοὶ θεῖον τιμήσῃς καὶ μὴ τὸ παύσεσθαί ποτε ῾τοὖ ζῆν φοβηθῇς, ἀλλὰ τό γε μηδέποτε ἄρξασθαι κατὰ φύσιν ζῆν, ἔσῃ ἄνθρωπος ἄξιος τοῦ γεννήσαντος κόσμου καὶ παύσῃ ξένος ὢν τῆς πατρίδος καὶ θαυμάζων ὡς ἀπροσδόκητα τὰ καθ̓ ἡμέραν γινόμενα καὶ κρεμάμενος ἐκ τοῦδε καὶ τοῦδε.

Hi. I'll keep it simple and straight to the point:

I'm an Iranian who wants to learn Ancient Greek mainly for literature reasons (mainly reading dramas, tragedies, comedies, Peri Poietikes and fragments.)

And I'm confused. So help me. Here is some details:

1- I don't know Latin and I prefer to learn Ancient Greek, and then go on to learn Latin. I know many of the textbooks are based on knowing Latin or at least have some knowledge of it. Would you recommend me to learn it first, or is there a way that I can learn Ancient Greek beforehand?

2- I've recently watched the polyMATHY video about textbooks and I've got the textbooks and have read some of them. So I know about Athenaze, Reading Greek, Alexandros, Logos etc. But I've also had some textbooks that are not mentioned there or many places either:

• There's only one Persian textbook on Ancient Greek, it is a translation+edition of 3 books by Wilding, Mansfield and Luschnig. It's a Grammar+Translation book.
• I've got Hans-Friedrich Müller Greek 101 by The Teaching Company, actually my first Ancient Greek textbook which is also a traditional Grammar+Translation book; it confuses me so much about the translation of the Dative case so much.
• I've recently stumbled upon Peter Vaughn's book on Ancient Greek and it is too a Grammar+Translation, but it doesn't start on talking about declensions straightforward and it's pedagogy is a bit more better as to just say (look, see here and the changes, that's why) instead of (here's a big-ass chart [exuse my french] and now translate the entire Physis by Artistotle [Sarcastically speeking].) It was a breathe of fresh air for me and also I like the funny illustrations, and also the fact that it was written for a British audience and I'm more familiar with many things British thanks to my field of interest in 90s British theatre and culture.
• I've watched some videos of Harvard's Hellenistic Center course on the language and it is one of the most boring courses I've ever encountered. Any good video programs? (Also since I live in a country with a lot of sanctions and economic problems, I cannot purchase any content so, free stuff please. [Don't ask me about how I got the books. You know where, I know too, it's my only available choice so be considerate.])

3- The pronunciation; I'm more confused on them. I've also watched polyMATHY's videos on pronunciations and their history, I'm familiar with Erasmus' pronunciation system. But I've learned the modern pronunciations of Greek firsthand and the way everyone writes on the textbooks (also many Greek literature came to Iran via the translations from French language, so the common way of pronuncing Greek mythological and historical names are based on French's way of saying: Like Herodot instead of Herodotus, or Eshill [wrong pronunciation, more of a transliteration in porpuse] instead of Aeschylus/Aiskholus, etc. Or like, I automatically pronounce diphthongs the modern way: like eachtime i pronounce αι as /e:/ instead of 'ay'; αυ as 'āv' instead 'a-u'; ει and οι as 'e' instead of 'eyi' or 'oyi'; also the eta problem, as instead of reading it as a long 'e' or even like many as an 'ey', I read it like an 'ī' or even how iota sounds. Also for an example, the letter χ, so in modern Greek it sounds exactly like the letter خ in my language and I can pronounce it, but the aspirated 'kh' is a bit confusing and also I saw for the first time in Logos the 'j' sound for and I'm like "is this for real? or is it an error?" So I ask this more from the Greeks themselves: which way is more okay, or even more proficient for my cause (drama and poetry)? Do you know any good books on the pronunciation? er even which one of the established textbooks has the better way of pronunciation? (And I'm informed about Attica pronunciations and grammar; the other dialects are something that I should lament on two years later when I'm proficient in Attica dialect.)

4- I seek to enroll in PhD for either Classics or Comparitive Literature (or one program which incorporates them both) in the US or Britain and I want to have proficiency in the two classical languages. I have at least one year, maximum three years. Any general tips? Will knowing Ancient Greek (+ Latin) for a non-classical program increase my chance of admission? (I know it's not a college application sub-reddit, I'm just throwing this out for if someone with the experience has the answers to the questions above would kindly share some experiences.)

tl;dr: My main goal is to read drama and poetry. I don't know Latin and many books might require previous Latin knowledge, shouls I learn it or not? Which are the good textbooks in English that can teach me better understanding of the language and the grammatical cases in it, which are absent in English and Persian? Who the f- should I pronunce? The modern Greek way which I know? or any other way?

Thank you.

Is there a meaningful difference between βαίνω and βαδίζω, or are they fully interchangeable?

Apologies if this has been posted before. I have no knowledge of ancient greek but am reading the classics in translation, and I'd like to know what Fagles is saying in this foreword to the Orestia. Hope you can help, and that this prompts discussion of the work. Thanks :)

Is it a bad idea to learn modern Greek alongside Ancient Greek? I have been doing attic greek for about 6 months and am considering picking up some modern Greek to potentially go to Greece, but I am a little paranoid I will get the two confused. Is there much risk of this, and should I maybe stay away from modern Greek for a bit until I am further along with attic?

I was just wondering. I read how Justinian's code was translated into Greek in the 9th century, so I'm just curious how much of Latin was translated into Greek, seeing how Greek was more often translated into Latin in the West.

How would the αί be pronounced?

I started to study using the italian Athenaze (luckily I am italian so I can understand all the explanations). I really like the language and my goal is to be able to read original texts. I have around one hour every day to study (alone, autodidact). I also use Anki for the vocabulary.
Right now, after around 2 weeks, I am on chapter III. I have done all the exercises + the ones on the melethemata, however I find myself struggling to go through them and it kind of kills my motivation, even if I'm able to do them correctly.
I know that regarding latin using LLPSI many people suggest not to do any exercise but only to reread the chapters many times until i've understood everything. Is it the same while studying using Athenaze?

Should I keep doing the exercises or is it better for me to continue only by reading? Are there also any other tips or things I should do in order to improve better/faster? Also how long do you think it'll take me to finish book 1?

Thank you, have a great day

I'm currently having fun with a coding project in which I'm doing machine lemmatization of ancient Greek. Various people have worked on this problem using approaches that differ radically from one another, and none seemingly with great success. My main method, which seems to be working pretty well, is to generate a massive lookup table of inflected forms -- currently my code generates several million of these. Then when it sees a word, it just looks it up in the database to see what lemmas it might have come from.

So if I show you the word βίου, your human brain is going to do some pattern recognition and say it's the genitive of βίος. The software finds that possibility, but it also comes up with it as a possible form of the verb βιόω. I initially thought this was an obvious bug, but as I looked more carefully it seemed not quite so impossible. If you take the 3rd person singular imperfect of the verb, without an augment, contract the ending, and leave off the nu-movable, you get βίου.

My off-the-cuff reaction was that this wouldn't happen in real life, because omitting the augment is something you see in old stuff like Homer, but contracted verb endings are something you see in later stuff like Attic and koine. And yet the software would need a more precise rule-based reason to reject this as a bogus lemmatization.

If it is indeed bogus. My notes show that the augment is optional in epic and lyric poetry. The contraction οε -> ου seems to be widespread geographically, not just an Attic thing. (It also exists in Ionic and Doric.) Combing through some treebanks, the only examples I see of 3rd person imperfect verbs ending in -ου (for thematic verbs) is Attic authors, and all these verbs are augmented: ἐκάκου, ἠξίου, ἐδήλου.

Is an example like imperfect βίου actually plausible in lyric poetry?

Hey, so I'm self studying and I want to be sure I am doing the drills correctly. The answer key doesn't have the drills, only the chapter exercises and I have perfectionism, making it hard to continue without knowing I am doing it right.

Is there a resource like a dictionary or lexicon that I can check all the forms to make sure I am accenting correctly? Thanks!

Guys, I'm so drained and tired of this class and my professors. I feel so judged and there is three of us left. There is no where left to hide. I need to pass this class to graduate, but I'm just dead. If I have to parse one more word or open Hanson and Quinn one more time I'm going to self-combusted. Any tips world be amazing. We're doing homer this term. Need some love and reassurance!

Dear Ancient Greek Community of Reddit,

Thank you for taking the time to read my post.

As a student of the Classics, I've found great value in the handouts provided by The Latin Library.

However, when it comes to resources to Ancient Greek, I've encountered some difficulty in finding comparable materials.

I am curious if you might be able to recommend resources similar to The Latin Library but tailored to Ancient Greek.

The handouts available at The Latin Library, have helped me immensely in providing additional resources and simple explanations of detailed concepts. I'm eager to discover similar resources for Ancient Greek.

Your expertise and recommendations are immensely appreciated.

Ok, I know I'm getting on your nerves with this Symposium, but please bear with me:

"ὅταν γὰρ εἰς τὸ αὐτὸ ἔλθωσιν ἐραστής τε καὶ παιδικά, νόμον ἔχων ἑκάτερος, ὁ μὲν χαρισαμένοις παιδικοῖς ὑπηρετῶν ὁτιοῦν δικαίως ἂν ὑπηρετεῖν, ὁ δὲ τῷ ποιοῦντι αὐτὸν σοφόν τε καὶ ἀγαθὸν δικαίως αὖ ὁτιοῦν ἂν ὑπουργῶν <ὑπουργεῖν> (...) τότε δὴ τούτων συνιόντων εἰς ταὐτὸν τῶν νόμων μοναχοῦ ἐνταῦθα συμπίπτει τὸ καλὸν εἶναι παιδικὰ ἐραστῇ χαρίσασθαι, ἄλλοθι δὲ οὐδαμοῦ."

"In fact, whenever the lover and the boy go to the same thing, each having a rule, one to (in case) serve by justly serving a boy who pleases him in whatever way, the other to (in case) aid by aiding justly in turn the one who makes him wise and worthful (...) then, and only in these circumstances, these rules going together to the same thing, it happens that the boy pleasing the lover is a beautiful thing, and in no other circumstances"

The issue is found within the infinitive clauses, and is which of the complements depend directly on the infinitive, and which ones on the participle, and the role of the two ἂνs (which I translated as "in case" here).

If we had only the first clause (ὁ μὲν ... ὑπηρετεῖν) the meaning could induce use to attribute all of the complements but δικαίως to the participle: "one (of the two) (having the rule) that if he serves a boy who pleases (him) in whatever way, he's serving justly"; ἂν would fit perfectly as a possibility particle added to the infinitive ὑπηρετεῖν functioning as the apodosis of a third-class condition whose protasis is the participle ὑπηρετῶν itself. Diano's translation seems to go in this direction.

But in the second clause ἂν immediately precedes the participle. Now, it's true that ὑπουργεῖν is a conjecture and thus could have been place somewhere else in the sentence, but 1) if the conjecturer (Baiter) placed it in that position and several editors kept it there it means the period has been seens as working 2) it fits the parallelism with the previous sentence (which could be the reason Baiter placed it there) 3) even if it was placed immediately after ἂν the participle would end up at the end of the sentence, separated from the complements it's supposed to introduce by ὑπουργεῖν itself.

I think ἂν has to be linked directly to the infinitive in the second clause as well. The only way for the participle being in-between to be justified seems to be that the participle itself is a part of the apodosis, instead of constituting the protasis. The protasis has instead to be implied, its sense being something like "if the case ever arises", "if a love relationship ever happens to be a possibility".

At least one complement has to be attributed to the participle to justify its presence, and that's ὁτιοῦν which is the closest one. Τῷ ποιοῦντι αὐτὸν σοφόν τε καὶ ἀγαθὸν and δικαίως could depend either on the participle and on the infinitive, but I think that if we have δικαίως depending on the infinitive τῷ ποιοῦντι αὐτὸν σοφόν τε καὶ ἀγαθὸν has to depend on it as well, since it's unlikely for a complement directly linked to the main verb to split the participle phrase in two.

Αὖ could be attributed to both as well, but I think it would make more sense for the parallelism's sake for it to depend on the infinitive. Its particle status should make his position in the sentence pretty volatile (similarly to ἂν's), but if that's not the case it just means all the complements but ὁτιοῦν depend on the infinitive. It's also true that the infinitive could implicitly introduce any complement we attribute to the participle.

In any case, the obvious parallelism leads us to think that the participle is just a part of the apodosis in the first clause as well, and the complement's dependencies have to be organized in parallel as well.

It really sounds more complex than it really is.

I should probably mention as well that you could consider the ὁτιοῦν δικαίως in the first sentence a relative clause serving as an accusative of relation, and possibly including ἂν (this seems to be Reale's interpretation: "the former by serving the boy who reciprocated his love in anything it may be just to serve"); but at the end of the day the difficulty of finding the same structure in the second sentence remains, least you consider δικαίως, or δικαίως αὖ as a whole, to be a part of the relative clause which has been displaced before the relative pronoun by an anastrophe. I don't know if such a displacement would be allowed in Greek prose, but I refer to your expertise.

So, do you guys think I got it right?

(On a side note, τότε δὴ and ἐνταῦθα seem to be redundant, but I think this is justified by the stylistic needs of emphasis in this passage)

How would you translate Rilke’s famous volta “you must change your life” into Ancient Greek? Ideally in Doric dialect. I’m struggling.

Following the posts of u/DavidinFez from r/latin, I'd like to present my first post on the Homeric Hymne with a large annotation of vocabulary & homericisms for Beginners of Ancient Greek to enjoy.

TEXT (from Perseus)

Εἲς Δημήτραν

Δήμητρ᾽ ἠύκομον, σεμνὴν θεόν, ἄρχομ᾽ ἀείδειν,
αὐτὴν ἠδὲ θύγατρα τανύσφυρον, ἣν Ἀιδωνεὺς
ἥρπαξεν, δῶκεν δὲ βαρύκτυπος εὐρύοπα Ζεύς,
νόσφιν Δήμητρος χρυσαόρου, ἀγλαοκάρπου,
παίζουσαν κούρῃσι σὺν Ὠκεανοῦ βαθυκόλποις
ἄνθεά τ᾽ αἰνυμένην, ῥόδα καὶ κρόκον ἠδ᾽ ἴα καλὰ
λειμῶν᾽ ἂμ μαλακὸν καὶ ἀγαλλίδας ἠδ᾽ ὑάκινθον
νάρκισσόν θ᾽, ὃν φῦσε δόλον καλυκώπιδι κούρῃ
Γαῖα Διὸς βουλῇσι χαριζομένη Πολυδέκτῃ,
θαυμαστὸν γανόωντα: σέβας τό γε πᾶσιν ἰδέσθαι
ἀθανάτοις τε θεοῖς ἠδὲ θνητοῖς ἀνθρώποις·

Vocabulary & Notes

εἵς (+acc) = To / For (as in dedicated to)

Δήμητραν = Demeter (goddess of harvest); Δήμητρα(ν) is acc. sing. fem. of Δημήτηρ, Δήμητρος (Ion. Δημήτερος)

Δήμητρ᾽ = object of ἄρχομ᾽ ἀείδειν, elision of -α because of next vowel ἠύ

ἠύκομον = fair-haired, poetic form of εὔκομος ( εὖ + κόμη )

σεμνὴν = revered, holy; σεμνός adjective of σέβομαι (to feel awe, to worship)

θεόν = goddess

ἄρχομ᾽ = ἄρχομαι = I start, I begin with; ind. med. praes. 1st sing, (+gen or +inf)

ἀείδειν = to sing, (here used with acc. rei, accusative of object)

αὐτὴν = herself (cf. αὐτος)

ἠδὲ = and (mostly used in epic, sometimes in combination wtih ἠμέν)

θύγατρα = daughter, acc. sing. fem. of ἡ θυγάτηρ

τανύσφυρον = with taper ancles, acc. sing. fem. accompanying θύγατρα (τανύω + σφορόν)

ἣν = who, acc. sing. fem. relative pronoun, antecedent = θύγατρα

Ἀιδωνεὺς = Hades, nom. sing. masc.

ἥρπαξεν = snatched, seized; aor. act. ind. 3rd sing of ἁρπάζω

δῶκεν = granted, gave away; aor. act. ind. 3rd sing (without augment) of δίδωμι

δὲ = and, but (connective particle)

βαρύκτυπος = loud-thundering (epitheton of Zeus)

εὐρύοπα = far-seeing (epitheton of Zeus), only used in nom., acc. or voc.

νόσφι(ν) = far from, without consent of; adverb or preposition with gen

Δήμητρος = gen. sing. fem., without consent of Demeter

χρυσαόρου = with golden sword, gen. sing. fem. (epitheton of Apollo, Demeter, and Artemis), ( χρυσός + ἄορ )

ἀγλαοκάρπου = bearing beautiful fruit (used for trees, Demeter & Nymphs), gen. sing. fem. ( ἀγλαός + καρπός )

παίζουσαν = playing, while she was playing; participle praesens active (ppa) acc. fem. sing. (congrues with ἣν)

κούρῃσι = girls; dat. plur. fem. of κόρη (Ion. κούρη)

σὺν = (together) with, in company of; (preposition +dat)

Ὠκεανοῦ = Of Oceanus; gen. sing. masc. (genitive of origin, modifying κούρῃσι )

βαθυκόλποις = with dress falling in deep folds, having big breasts; (congrues with κούρῃσι)

ἄνθεά = flowers; acc. pl. neut. of τὸ ἄνθος

τ᾽ = and; eliptic form of τε (... και), connecting παιζούσαν with αἰνυμένην

αἰνυμένην = plucking, picking up; participium praesens medium acc. sing. fem. of αἴνυμαι (congrues with ἥν)

ῥόδα = roses; acc. pl. neut of τὸ ῥόδον (this starts a list of all the flowers that were picked up in apposition)

καὶ = and (follwed up by ἠδ᾽)

κρόκον = saffron; acc. sing. neut.

ἴα = violets; acc. pl. neut. of τὸ ἴον

καλὰ = beautiful; acc. pl. neut. of καλός, congrues with ἴα

λειμῶν᾽ = λειμῶνα, meadow, any moist grassy place; acc. sing. masc. of ὁ λειμών, τοῦ λειμῶνος

ἂμ = ἂνα = along the ... (preposition with acc.)

μαλακὸν = soft of μαλακός, congrues with λειμῶνα

καὶ ... ἠδ᾽ ... θ᾽ = and.... and....and.... (adding three more flowers to the lisτ)

ἀγαλλίδας = iris; acc. plur. fem. of ἡ ἀγαλλίς, τῆς ἀγαλλίδος

ὑάκινθον = hyacinth; acc. sing. masc. of ὁ ὑάκινθος

νάρκισσόν = narcissus; acc. sing. masc. of ὁ νάρκισσός

ὃν = which; acc. sing. masc. relative pronoun

φῦσε = flowered, grew; aor. ind. act. 3rd sing (without augment) of φύω

δόλον = as a bait; acc. sing. masc. of ὁ δόλος, accusative used as predicate

καλυκώπιδι = blushing, with a flowering face; dat. sing. fem. of καλυκῶπις, ώπιδος (καλυκ + ῶπις)

κούρῃ = girl; dat. sing. fem. of κόρη (Ion. κούρη) -> meant Persephone

Γαῖα = Gaia, the goddess Earth; nom. sing. fem. (subject of φῦσε)

Διὸς βουλῇσι = according to the plans of Zeus (cf. Il. 1.5)

Διὸς = gen. sing. masc. of Ζεύς

βουλῇσι = βουλαῖς = dat. pl. fem. of ἡ βουλή

χαριζομένη = acting favourably to; part. praes. med. nom. sing. fem. of χαρίζω

Πολυδέκτῃ = The All-receiver; Hades.

γανόωντα = gleaming; part. praes. act. acc. sing. masc. (congrues with νάρκισσόν)

θαυμαστὸν = wonderful; part. praes. act. acc. sing. masc. (congrues with νάρκισσόν)

σέβας = an object of reverential awe, το σέβας

τὀ γε <ἠν> = that thing <was>

πᾶσιν = for all; dat. pl. masc. of πᾶς, παντός

ιδέσθαι = to see; aor. inf. med. (inf. as dat. of purpose)

ἀθανάτοις = immortal; dat. pl. masc. (congrues with θεοῖς)

θεοῖς = gods; dat. pl. masc. of ὁ θεός (apposition of πᾶσιν)

θνητοῖς = mortal; dat. pl. masc. (congrues with ἀνθρώποις)

ἀνθρώποις = mankind/humans; dat. pl. masc. of ὁ ἄνθρωπος

SCANSION

__ __ __ ^ ^ __ __ __ ^ ^ __ ^ ^ __ X
Δή μητ ρἠ ύ κο μον, σεμ νὴν θε όν, ἄρ χο μἀ εί δειν,

__ __ __ ^ ^ __ ^ ^ __ ^ ^ __ __ __ X
αὐ τὴν ἠ δὲ θύ γα τρα τα νύσ φυ ρον, ἣν Ἀι δω νεὺς
__ __ __ __ __ ^ ^ __ ^ ^ __ ^ ^ __ X
ἥρ πα ξεν, δῶ κεν δὲ βα ρύ κτυ πος εὐ ρύ οπα Ζεύς,
__ __ __ __ __ ^ ^ __ __ __ ^ ^ __ X
νόσφιν Δή μη τρος χρυ σα όρ ου, ἀγ λα οκ άρ που,
__ __ __ __ __ ^ ^ __ ^^ __ ^ ^ __ X
παί ζου σαν κού ρῃ σι σὺν Ὠκ ε α νοῦ βα θυ κόλ ποις

__ ^ ^ __ ^ ^ __ ^ ^ __ ^ ^ __ ^^ __ X
ἄν θε ά τ᾽αἰ νυ μέ νην, ῥό δα καὶ κρό κον ἠδ᾽ ἴα καλὰ
__ __ __ ^ ^ __ ^ ^ __ ^ ^ __ ^ ^ __ X
λει μῶν᾽ ἂμ μα λα κὸν καὶ ἀγ αλ λίδας ἠδ᾽ ὑ ά κιν θον
___ ___ ___ __ __ ^ ^ __ ^ ^ __ ^ ^ __ X
νάρ κισ σόν θ᾽ὃν φῦ σε δό λον κα λυ κώ πι δι κού ρῃ
__ ^ ^ __ __ __ ^ ^ __ ^ ^ __ ^ ^ __ X
Γαῖα Δι ὸς βου λῇ σι χα ρι ζο μέ νη Πο λυ δέκ τῃ,
__ __ __ ^ ^ __ ^ ^ __ ^ ^ __ ^ ^ __ X
θαυ μασ τὸν γα νό ων τα: σέ βας τό γε πᾶ σιν ἰ δέσ θαι
__ ^ ^ | __ ^ ^ | __ __ | __ __ |__ __ | __ X
ἀ θα νά τοις τε θε οῖς ἠ δὲ θνη τοῖς ἀν θρώποις

Edit 1: added vs. 6-11 with notes and scansion

χαίρετε

I have translated a text from Latin to Ancient Greek (the text is a passage from my Latin book) and I would like to know what you think. Corrections, suggestions are very welcome and appreciated, thank you.

Πότε τίς ἀγρότης εἰς τὴν πόλιν βέβακε, ὅτι τοὺς φίλους εἰς τὸν δεῖπνον ἐκεκλήκει καὶ ἰκανόν πολυτελές δεῖπνον τιθεναι ἐβούλετο. Ἐν τῇ πόλει, πρός τὸν καπηλεῖον εἰσέρχεται, οὗ κατὰ τῶν τοίχων οἱ οἶες ἐκρεμάννυντο καὶ οἱ ὕες οἱ βοέστε. Ἐκεῖ τὸν κάπηλον ἐπλησιάσθη καὶ τὸν τοὺς βοός σκέλος ἐκτήσατο. Ἔπειτα τὸ κρέας ἐκεῖνο πῶς ἕψεται ἐιδέναι ἐβούλετο. Τὰ προστάγματα, ἅ δε ὁ κάπηλος ἔδειξε, μεν σπουδαίως ἐν τῷ χάρτη ἔγραψεν. Ἔπειτα τὸν χάρτην ἐν τῇ τῆς χλαμύδος πήρᾳ θῇ καὶ ἐξελεύσεται ἐκ τοῦ καπηλείου καὶ τὸ κρέας τῇ χείρι ἔχων διὰ τοῦ ὁδοῦ προχωρεῖν ἦρξε. Αὐτῷ ἐπανερχόμενῳ κύων αντεβόλησε, ὑπό τῆς ὀμῆς τοῦ κρέως ἐλκυσθείς, καὶ ἐξαπίνης ἐκ χαίρι τὸ κρέας ἔξειλε καὶ ταχέως οἴχωκεν. Ἄρα αὐτός αλβέτερος, σύν τῷ μακρῷ μειδίαματι, ἐξ τῆς πήρας καὶ ἔλεξε: "παντώς τόδε οὐκ ἔσται χρήσιμον πρός σέ: γάρ τὸ κρέας σοὶ ἐστίν ἀλλά, ἐπεί οὐκ οἶδε τὸ πῶς ἕψεται, οὐ δυνήσῃ τοῦτο ἕψειν.

I'm looking for the Greek original for Eusebius' "Life of Constantine", but can't find it on Perseus, Loeb library or Archive.org.

Does anybody have it an online edition or know where I can find one?

I was wondering what the implications of the two words are. I know they both mean "holy" broadly, but it seems there is a difference in their connotation. I found a forum where someone said that "hosios" is typically reserved for monastic saints, but I've also seen "hagios" used for monastics, and blueletterbible.org records several uses of "hosios" where there is no mention of asceticism whatsoever. Thanks!

This is in Anabasis 1.3, where Clearchus pledges to stay with his men even if they refuse his command. Can anyone explain what is going on in this phrase grammatically? Is δέῃ the subjunctive 3rd person of δέω? Why are there two finite verbs? I would parse this as "with you whoever might (bind? need? fail?) I will obey," which doesn't make sense. If ὅ refers to a leader that the men might choose, then shouldn't it be in the accusative (being the object of πε´ίσομαι)? I haven't done any Attic before, so I don't know if there is some Attic idiom I'm not understanding.

Hi guys, I was reading Political Comedy in Aristophanes by Malcolm Heath, when I came across this " We then found that the application of terms such as khrestos and kalos kagathos in Aristophanes was primarily moral and patriotic".

I found explanation about the second phrase but any searches regarding "khrestos" turn up relating to "Christ". Obviously, this would not work within the context of a piece of criticism of Aristophanes, 400 year before Christ. I wondered if anyone could explain what this word may mean in this context?

Thank you!

I was looking for bilingual Greek and English texts the other day, and I came across this $10 paperback edition of Euthyphro, Apology, and Crito. It is very similar to the Loeb texts:

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Plato (Greek Original and English) Euthyphro, Apology, Crito

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I thought I might throw this out here in case anyone else is interested. I found the formatting to be clean and readable. I personally make heavy use of bilingual texts when studying Greek, so I am always on the look out for this kind of thing.

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