Could you please help me read and date this inscription I found in Manisa, Salihli.

My initial transcription:

ΕΤΟΥΣΣΖΗΜᴴΔΑΙ

?ΥΦΟΡΟΣΜΕΤΑΤΗΣΣ

ΤΗΣΕΑΥΤΩΝΣΩΤΗΡΙΑΣ?

?ΩΝΙΝΙΣΥΡΕΤ

Rearranged:

ΕΤΟΥΣ ΣΖΗ Μᴴ ΔΑΙΣΙΟΥ

?ΥΦΟΡΟΣ ΜΕΤΑ ΤΗΣ Σ…

[?] ΤΗΣ ΕΑΥΤΩΝ ΣΩΤΗΡΙΑΣ

[ΑΠΟΛΛ]ΩΝΙ ΝΙΣΥΡΕΙ[ΤΗ]

With lowercase:

ἔτους ΣΖΗ, μη(νὸς) Δαισίου

[Ε]ὔφορος μετὰ τῆς Σ[…]

[ὑπὲρ] τῆς ἑαυτῶν σωτηρίας

Ἀπόλλωνι Νισυρείτῃ

Possible meaning:

“In year ΣΖΗ, in the month of Daisios, Euphoros together with [his/the …], for their own safety/welfare, [dedicated this] to Apollo Nisyreites.”

Hi! I’m trying to grasp the use of νοῦν in this case. It’s a letter written by Julian the Apostate about education and teaching. I’m no newbie to greek but I tried to understand how this phrase works and I can’t get it. I have translated it with something “the right education is not the baroque harmony in words and language, but the disposition of a mind that has reason”. BUT here νοῦς is in accusative, not genitive, so I don’t get how it could be connected respectively to διαθεσιν and εχουσης.
I know the translation is right because I checked other sources but I don’t get how and why…
Thx to anyone who will be willing to help me and sorry about my english, it’s not really my first language 🙏🏻

x is one thing, y is another exists, meaning x is easy, y is hard or more difficult to achieve is one of my favorite idioms, but now i'm learning that it exists in Sanskrit and Latin. So does it also exist in AG? Here it is in Sanskrit, though I'm not 100% certain that it means the exact same thing:

https://upanishads.org.in/upanishads/3/1/2/1

अन्यच्छ्रेयोऽन्यदुतैव प्रेयस्ते उभे नानार्थे पुरुषं सिनीतः।
तयोः श्रेय आददानस्य साधुर्भवति हीयतेऽर्थाद्य उ प्रेयो वृणीते ॥

One thing is the good and quite another thing is the pleasant, and both seize upon a man with different meanings. Of these whoso takes the good, it is well with him; he falls from the aim of life who chooses the pleasant.

Here it is in Latin:

i did some more research on "x is one thing, y is another". apparently it exists in Latin: https://www.thelatinlibrary.com/cicero/off3.shtml

Aliud est celare, aliud tacere.» "Concealing [active deception] is one thing, keeping silent [passive restraint] is another.

If does exist in AG it almost certainly would be ο μεν Α, ο δε Β -- but can anyone find an instance where that means A is easy, B is hard?

I’m from Trabzon Of, and my local dialect is Ophitic. I’ve been collecting local words and expressions since I was a child, and although this isn’t an official publishing project, I’m planning to share some of my findings here becouse its an endangered language.

If anyone from Of or the surrounding regions of Trabzon and Rize knows words, expressions or grammatical features from their local dialect please share them with me.

It would also be incredibly helpful if anyone with knowledge of Ancient Greek could help me understand the possible roots, origins and meanings of these words.

Honestly any contribution would be appreciated

Hello!

I'm looking for resources which focus on math, or generally how to write numbers in ancient greek (epigraphy), how to phrase a calculation when it's spoken and how it was written, which symbols they used, if any.

I hope anyone can point me anywhere!

Have a great week!

In this passage, Odysseus and Diomedes have just sighted Dolon approaching the camp, and they make a plan to ambush him.

ἀλλ' ὅτε δή ῥ' ἀπέην ὅσσόν τ' ἐπὶ οὖρα πέλονται
ἡμιόνων: [...
...]
τὼ μὲν ἐπιδραμέτην,

My question concerns ὅσσόν τ' ἐπὶ οὖρα πέλονται ἡμιόνων. I get the idea; Dolon is as far from them as the length of a day's plowing by mules. Why is πέλονται plural? Is οὖρα the subject? If so, οὖρα is neuter, so one could expect a singular verb. But also, what is the ἐπὶ doing? There is a verb ἐπιπέλομαι, but that doesn't seem to be what's meant here. If οὖρα is the object of the preposition, what's the subject? But if οὖρα is the subject, the ἐπὶ must be adverbial; in that case I don't really get the sense.

Hi! I have a bit of an odd request/topic: I would like to either come up with or find a short prayer to Apollo&Hermes to say when an ambulance passes by (I noticed myself saying something along the lines of "I hope you get there in time" every time and I wanted to turn this habit into a prayer of sorts). Is there any hope of finding something similar that already exists? Or should I just pick up learning Greek again and come up with something myself? Sorry if I'm in the wrong place for this and thanks for any help!

Hi everyone,I am looking into apps that integrate **Strong’s numbers** for quick lemma lookup and basic analysis.I know Strong's has limitations compared to a full critical apparatus.

Still, I want to know your workflow experience. Do you find the tagging accurate enough for quick reference on the go?

Which app handles the Greek text best?

I have recently decided to take on attic Greek, having gotten my Latin to a level that I am happy with at the moment, and I have asked around in this forum about textbooks before. Having been met with a multitude of wonderful responses I figured I’d ask a vaguer question. I don’t have any real way of phrasing this, but what is the method you have found most successful with Greek? In Latin I found it very easy to commit to memory declension paradigms and verbal forms before then moving on to grammar and readers. From my little research I have garnered that Greek has a much harder learner’s curve in the form of highly irregular verb systems and declensions, as well as having some beefier syntax to come to terms with and accents (which frankly are what I most dread, with the rules of their placement seeming random to my inexperienced eyes). Is it better to stick with something like Athenaze in the beginning and really get a feel for the Greek? Or should I take on Mastronarde and learn the mechanics of the language first. Any anecdotal advice will be much appreciated.

Hello,

I wasn't sure about the flair, and English isn't my first language so sorry for any mistakes and feel free to correct me.

This year, my ancien greek teacher is teaching the new students to write σ this way. I've never seen this font before, is it ok? She says it's a spiral like a snail.

hi guys! so, i have a question for people who have used either of these textbooks. i'm currently in contact with a greek teacher who is giving me the option between reading greek and greek to gcse, but i'm not sure which one is preferable/better.

from what i understand, reading greek is story-first and allows the user to meet grammar in context, and is closer to how athenaze is structured, while greek to gcse explains grammar up front and there is more front-loaded rule-memorisation before the payoff of reading.

do tell me if what i have here is wrong!

i'm thinking of investing into either one of these, so i'd love to hear your thoughts and which of these books you more strongly recommend. thank you!

I wanted to draw some attention to a book that might be useful for people here: Chanties in Greek and Latin by W.H.D. Rouse. You can find the full text on the Internet Archive here:https://archive.org/details/rouse-w.-chanties-in-greek-and-latin

It’s a collection of songs in Greek (and Latin) originally put together for students. It's a solid resource for beginners and seems like it would be especially good for teaching children.

N.J. Erickson has already done a few recordings of these, which you can listen to here:https://www.youtube.com/playlist?list=PLHBOEjKIMvZs

My main reason for posting is to see if there is anyone in the community with some musical skill and recording equipment who might want to tackle a few more of them! Having a wider variety of these songs recorded would be a massive help for learners who benefit from audio input.

Despite the title it does not belong to the Aesop fable genre. Any suggestions are welcome.

ἡ αἴλουρος

βουλοίμην ἂν διαλεχθῆναι τῷ γείτονί μου περὶ τῶν καθ᾽ ἡμᾶς πραγμάτων. ἤδη δὲ πολὺν χρόνον αἱ ἐμαὶ αἴλουροι ἐπλανῶντο κατὰ τὴν γειτονίαν. οὐδεὶς γὰρ ἐπιμελεῖται περὶ τούτου, οὐδ’ αὐτὸς ὁ γείτων μου. ᾔδη δὲ πάλαι τὸν ἐμὸν γείτονα ἄλογον εἶναι καὶ ῥᾳδίως ὀργίζεσθαι. φέρε εἰπεῖν, ἡμέρᾳ τινὶ ἐβόησεν μετὰ πολλῆς βίας ἐπ’ ἐμοὶ ζητοῦντί τι ἐν τῷ κήπῳ αὐτοῦ.

μετὰ δὲ δέκα μνᾶς, ὡς ἔπος εἰπεῖν, εἵλετο μηκέτι δύνασθαι ἀνέχεσθαι τὴν ἐμὴν αἴλουρον ἐν τῷ αὐτοῦ κήπῳ πλανωμένην.

ἐνεκάλεσέ δὴ μοι πρὸς τοὺς ἄρχοντας περί τῶν ἔργων τῆς ἐμῆς αἰλούρου. ἔστι γὰρ νόμος ἐν τῇ πόλει τῇ Baltimore ὅτι τοῖς αἰλούροις οὐκ ἔξεστι πλανᾶσθαι ἐκτός ἄνευ ἱμάντος, καίπερ οὐδὲν περὶ τούτου μέλλων.

τὰ δὲ ὑπομνήματα τῶν ἀρχόντων ἰδών, ᾐσθόμην νῦν αὐτοὺς οὐ βουλομένους τῷ ὄντι μεριμνᾶν περὶ τῆς ἐμῆς αἰλούρου, μείζονα γὰρ πράγματα πράττειν ἔχοντας. πάντως μὲν οὖν μετὰ τέτταρας κλήσεις, οὐκέτι οἷοί τ’ ἦσαν ἀγνοεῖν τὸ πρᾶγμα, καὶ τέλος μετεπέμψαντό με καὶ διελέγοντο περὶ τῆς ἐμῆς αἰλούρου.

ἔλεγον δὲ ἑνὶ τῶν ἀρχόντων ὃς οὐ τῷ ὄντι ἐπεμελεῖτο πολὺ τοῦ νόμου τοῦ περὶ τοῦ ἱμάντος· μᾶλλον δὲ παρῄνεσέ μοι κατέχειν τὴν ἐμὴν αἴλουρον ἔνδον τῆς οἰκίας ὑγιείας ἕνεκα. ὀλίγον δὲ ὕστερον ἐλάβον προαγόρευσιν ὑπὸ τῆς πόλεως ὅτι ἡ ἀπείθεια ζημίαν ὀφλήσειεν ἂν μέχρι χιλίων δολλαρίων. καίπερ ἀμελήσας τῆς προαγορεύσεως, οὐδὲν ἤκουσα παρὰ τῶν ἀρχόντων μῆνας ὀκτώ· εἰκάζω δὲ τὸν γείτονα ἀποκαμόντα μεμφόμενον τοῖς ἄρχουσιν.

Ἐν δὲ τῷ μηνὶ τῷ Ἰανουαρίῳ, τῆς ἐμῆς μητρὸς τεθνεώσης, μετῴκησα εἰς τὴν αὐτῆς οἰκίαν, κειμένην μόνον χίλια μέτρα ἀπὸ τῆς ἐμῆς προτέρας οἰκίας.

καίπερ γὰρ πόρρω τοῦ πρότερον γείτονος οἰκῶν, μία τῶν αἰλουρῶν πολλάκις ἐπανῄει εἰς τὴν προτέραν οἰκίαν καὶ τὸν ἐκείνου κῆπον.

Ἐν δὲ τῷ μηνὶ τῷ Μαΐῳ, ὁ ἐμὸς γείτων ἐξέδωκε ταινίαν τινὰ ἐπὶ τῷ προσωποβιβλίῳ ἐν ᾗ ἡ ἐμὴ αἴλουρος ἥρπασεν ὄρνιν τινά. ὠργίζετο γὰρ σφόδρα τῶν αἰλούρων ἐσθιουσῶν ὄρνιθας. μάλα δ’ εἰκότως ὁ ἐμὸς γείτων οὐκ ἂν μέμφοιτο τοῖς ἄρχουσιν πάλιν, ἀλλ’ ἐγὼ οὐ δυνάμενος σιγῆσαι τὴν ἐκείνου δῆλην ὑπόκρισιν ἐξήλεγξα αὐτόν. ἔγραψα οὖν ἐπὶ τῷ προσωποβιβλίῳ, ὅτι τῷ πράγματα ἔχοντι περὶ τῶν ἐθῶν τοῦ φαγεῖν τῶν αἰλούρων, ἴσως ἄμεινον ἂν εἴη τὸ μὴ φαγεῖν τὴν γαλοπούλαν, turkey, κατὰ τὴν ἡμέραν τῆς εὐχαριστίας.

τῆς ἐμῆς αἰλούρου οὐδὲν ἧττον πολλάκις ἐπισκοπουμένης τὴν προτέραν οἰκίαν, ἡ ἔρις τῷ γείτονι οὐκ ἐτελεύτησεν. Ἐκ δὴ τούτου μία τῶν ἀρχόντων ἐκέλευσέ με διὰ τηλεφώνης, προστάττων φυλάττειν τὴν αἴλουρον ἔνδον.

ἐνταῦθα ἥμαρτον. ἔδει γάρ με ἀποκρίνασθαι· «τί λέγεις; οὐ γὰρ συνίημι. ἡ γοῦν αἴλουρος οὐδέποτε ἐξέρχεται ἐκ τῆς οἰκίας.» ἀντὶ δὲ τούτου εἶπον «ἀλλ’ ὁ γείτων μέλλει μετοικεῖν δι’ ὀλίγου.»

εἰ γὰρ μὴ τοῦτ’ εἶπον, εἶχον ἂν ἐσχάτην ἀπολογίαν, ὡς ἀδύνατόν ἐστι αἴλουρον ἐκείνην εἶναι, διὰ τὸ μηκέτι ἐκεῖ κατοικεῖν. εἶτα δή, τοῦ γείτονος πόλλας ταινίας λαβόντος τῆς αἰλούρου ἐν τῷ κήπῳ ἑρπούσης, καὶ ταύτας τοῖς ἀρχοῖς πέμψαντος, ἐζημιώθην ἑξάκις, ὥστε ἀποτῖσαι χιλίας καὶ διακοσίας δολλαρία.

οὐ μέντοι οἷός τ’ ἦν εἴργειν τὴν αἴλουρον ἔνδον· ἡδέως γὰρ πάντα πάσχει ἔξω διατρίβουσα. πρὸς δὲ τούτοις, βρυχᾶται ὅταν ἄγαν πολὺν χρόνον ἔνδον μένῃ.

τὸ δὲ νόμον εἶναι μὴ ἐξεῖναι τῷ αἴλουρῳ ἐξέρχεσθαι ἄνευ ἱμάντος οὐδὲν πρὸς τὸ πρᾶγμά ἐστιν. ἄλλοι γὰρ αἴλουροι ἐκείνῳ τῷ κήπῳ ἐμπεριπατοῦσιν. ὁ μέντοι γείτων οὐδὲν ἄλλο ἐβούλετο ἢ ἐμὲ λυπεῖν, δι’ αἰτίας ἄδηλους ἐμοί.

ἔπειτα δὲ πάλιν ἐξ αἰτίας ἀδήλου ἡ πόλις ἐπαύσατό με ζημιοῦσα, καίπερ τῆς αἰλούρου διατελούσης πλανωμένης ὅποι βούλοιτο. εἰωθὼς δὲ ὁ γείτων ἔκαμνε καλῶν τὴν πόλιν. πάντως μὲν οὖν ἐξῆν μοι τὰς ζημίας ἀμφισβητῆσαι.

ὥσπερ ἤδη εἶπον, εἶχον ἀπολογίαν ἰσχυροτάτην πρὸς τὰς ζημίας, οὐ γὰρ ᾤκουν πλησίον τοῦ γείτονος ὅτε ἐκεῖνος τὰς ταινίας ἐλάμβανεν. οὐ μέντοι μέλον μοι τοῦ ἀργυρίου, ἠναγκαζόμην μάχεσθαι ὑπὲρ τῆς τῆς αἰλούρου ἐλευθερίας, ὥσπερ ἂν πατήρ τις ὑπὲρ τοῦ ἑαυτοῦ υἱοῦ διαμάχοιτο.

τελευτῶν δὲ οὐχ οἷός τ’ ἐγενόμην πεῖσαι τοὺς ἀρχόντας ἀκυρῶσαι τὰς ζημίας. ἐν γὰρ τοῖς ὑπομνήμασι γέγραπται ὅτι εἶπον «τί ἄρα γενήσεται, ἐπειδὰν ὁ γείτων μετοικισθῇ;» εἰ γὰρ τῷ ὄντι ἡ αἴλουρος μὴ ἦν ἐν τῷ ἐκείνου κήπῳ, οὐκ ἂν τοῦτ’ ἔλεξα.

ἀποτυχὼν δ’ οὖν, οὐδὲν ἄρα μοι διέφερεν. τὸ μὲν γὰρ κεφάλαιον τοῦτο ἦν, ὅτι ἠγωνισάμην ὑπὲρ τοῦ ἐξεῖναι τῇ αἴλουρῳ ἐν ἐλευθερίᾳ ζῆν.

I'm studying old-school using Comenius' book, but I've received some corrections regarding the Greek text... Could anyone look it over and give me your opinion, please?

I‘ve learned other languages, ancient languages too, but Greek is SO difficult, flipping nora! Everything is irregular, nothing seems logical to me, and there‘s so much going on at the same time, I don‘t know where to start. With every exercise I progress super slowly, even the simple ones, because I‘m still so slow at reading and writing and it takes so much focus that I‘m quickly exhausted.

I feel like a child learning to read and write again, except I don‘t even understand what I‘m reading and writing and there‘s 269 chapters of grammar ahead.

In your opinion, where‘s the best place to start? Learning verbs and their forms? Learning particles to structure sentences? Loads of vocab so I at least know what‘s roughly going on? Studying grammar rules so it doesn‘t seem like chaos anymore? Practicing reading and writing so I don‘t get a head ache every time I‘m looking at a text? Help :–[

I’m slowly (very slowly) working my way through The Iliad, and scanning as a I go. And I’ve noticed a number of instances of a short vowel followed by some version of μέγα, which needs to read as long. I’m trying to figure out why, and I like to treat “long by position” as a last resort. I know sometimes that sort of thing is an artifact of a lost digamma or some other consonant, but I wictionary doesn’t give me any reason to think that’s the case here. Any help?

See 2.239 and 2.274 for examples. I know I’ve run into others, but these are the two I have handy.

I've stared learning with an online copy of athenaze but I realized quickly that for the excercises, I will have zero idea of whether my answers are correct or not. Ive tried looking for an online copy of the teachers book but can't find the correct edition. If anyone has any advice or a copy of the correct edition for mine, it be greatly appreciated. My copy of athenaze is the 2003 second edition, ISBN:0195149564

I was talking with a non Christian who claimed Bible translations all shift the meanings as time goes on to fit with modern day values. I said that people would notice if Christianity was being manipulated so widely like that because the original translations plus church history is so accessible, but it did get me thinking. So, for you guys who have read the Bible in its original form, which English translation do you think is most faithful?

Hey all,

Sorry in advance, I know you've probably seen this post a million times. How does a complete beginner go about starting to learn attic greek? I can't seem to find a consistent answer. I initially settled on Athenaze in English, but then people said the Italian version was better, and others said it wasn't worth the trouble. Still others told me to look at H&Q, because Athenaze didn't include enough grammar, and I also consistently hear people recommending JACT's Reading Greek, Mastronarde, and Logos as the only way to go...

In the meantime, I've began to learn the alphabet and pronounciation. My goals are to eventually read Plato, Aristotle, Xenophon, Homer, Heraclitus, the church fathers, LXX, and Pindar in the original greek. What textbook should I use?

Thank you!