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greek+art

  • 1 Grecism (A quality or style imitative of Greek art or culture)

    Религия: элементы подражания греческому стилю в искусстве или культуре

    Универсальный англо-русский словарь > Grecism (A quality or style imitative of Greek art or culture)

  • 2 sphinx (Mythological creature with a lion's body and human head, an important image in Egyptian and Greek art and legend)

    Религия: сфинкс

    Универсальный англо-русский словарь > sphinx (Mythological creature with a lion's body and human head, an important image in Egyptian and Greek art and legend)

  • 3 art *****

    [ɒːt]
    1. n
    arte f, (craft) mestiere m, (Scol: subject) disegno e storia dell'arte
    See:
    2. adj

    English-Italian dictionary > art *****

  • 4 Greek key

    Greek key n Art grecque f.

    Big English-French dictionary > Greek key

  • 5 Arachne (In Greek mythology, a weaver who acquired such skill in her art that she ventured to challenge Athena)

    Религия: Арахна

    Универсальный англо-русский словарь > Arachne (In Greek mythology, a weaver who acquired such skill in her art that she ventured to challenge Athena)

  • 6 Hellenistic (Of or relating to Greek history, culture, or art after Alexander the Great)

    Религия: эллинистический

    Универсальный англо-русский словарь > Hellenistic (Of or relating to Greek history, culture, or art after Alexander the Great)

  • 7 Kunst

    f; -, Künste
    1. KUNST art; die schönen / freien Künste the fine / liberal arts; die griechische Kunst Greek art; die bildende Kunst the fine arts Pl.; was macht die Kunst? umg. how’s things?; brotlos
    2. (Geschicklichkeit) auch skill; (Kniff) trick; die Kunst des Reitens the art of riding; alle Künste der Überredung all the tricks of persuasion; jetzt bin ich mit meiner Kunst am Ende I give up, I’ve tried everything; nach allen Regeln der Kunst umg. good and proper; das ist keine Kunst! umg. that’s no big deal, there’s nothing to it
    3. die schwarze Kunst Magie: the black art; DRUCK. the art of printing
    * * *
    die Kunst
    art
    * * *
    Kụnst [kʊnst]
    f -, -e
    ['kʏnstə]
    1) art

    die schönen Künste — fine art sing, the fine arts

    See:
    2) (= Können, Fertigkeit) art, skill

    seine Kunst an jdm versuchen — to try or practise (Brit) or practice (US) one's skills on sb

    seine Kunst zeigen — to show what one can do

    mit seiner Kunst am or zu Ende sein — to be at one's wits' end

    die Kunst besteht darin,... — the art or knack is in...

    See:
    → Regel
    3) (= Kunststück) trick

    er wandte alle Künste der Rhetorik an — he used all the arts or tricks of rhetoric

    so einfach ist das, das ist die ganze Kunst — it's that easy, that's all there is to it

    4) (inf)

    was macht die Kunst? — how are things?, how's tricks? (Brit inf)

    * * *
    die
    1) (painting and sculpture: I'm studying art at school; Do you like modern art?; ( also adjective) an art gallery, an art college.) art
    2) (any of various creative forms of expression: painting, music, dancing, writing and the other arts.) art
    3) (an ability or skill; the (best) way of doing something: the art of conversation/war.) art
    4) (artistic skill: the musician's artistry.) artistry
    5) (an art or skill: the craft of wood-carving.) craft
    * * *
    Kunst1
    <-, Künste>
    [kʊnst, pl ˈkʏnstə]
    f
    1. KUNST art
    abstrakte \Kunst abstract art
    die bildende \Kunst graphic art
    die schönen Künste the fine arts
    2. kein pl (Schulfach) art
    3. (Fertigkeit) art, skill
    das ist eine \Kunst für sich that's an art in itself
    die schwarze \Kunst black magic
    eine brotlose \Kunst sein (fam) to be unprofitable
    Dichten ist eine brotlose \Kunst there's no money in poetry
    mit seiner \Kunst am Ende sein to be at a total loss
    seine \Kunst an etw dat versuchen to try one's hand at sth
    4.
    ▶ das ist [o darin besteht] die ganze \Kunst that's all there is to it
    ▶ was macht die \Kunst? (fam) how's it going?, BRIT a. how are tricks?
    ▶ keine \Kunst sein (fam) to be easy [or simple] [or nothing]
    Kunst2
    <->
    f kein pl SCHWEIZ (Kachelofen) tiled stove fitted with a stove bench
    * * *
    die; Kunst, Künste
    1) art

    die Schwarze Kunst — (Magie) the black art; (Buchdruck) [the art of] printing

    die schönen Künste — [the] fine arts; fine art sing.

    was macht die Kunst? — (ugs.) how are things?; how's tricks? (sl.)

    2) (das Können) skill

    die Kunst des Reitens/der Selbstverteidigung — the art of riding/selfdefence

    das ist keine Kunst! — (ugs.) there's nothing 'to it

    mit seiner Kunst am Ende sein — be at a complete loss; s. auch Regel 1)

    * * *
    Kunst f; -, Künste
    1. KUNST art;
    die schönen/freien Künste the fine/liberal arts;
    die bildende Kunst the fine arts pl;
    was macht die Kunst? umg how’s things?; → brotlos
    2. (Geschicklichkeit) auch skill; (Kniff) trick;
    die Kunst des Reitens the art of riding;
    alle Künste der Überredung all the tricks of persuasion;
    jetzt bin ich mit meiner Kunst am Ende I give up, I’ve tried everything;
    nach allen Regeln der Kunst umg good and proper;
    das ist keine Kunst! umg that’s no big deal, there’s nothing to it
    3.
    die Schwarze Kunst Magie: the black art; TYPO the art of printing
    * * *
    die; Kunst, Künste
    1) art

    die Schwarze Kunst — (Magie) the black art; (Buchdruck) [the art of] printing

    die schönen Künste — [the] fine arts; fine art sing.

    was macht die Kunst? — (ugs.) how are things?; how's tricks? (sl.)

    2) (das Können) skill

    die Kunst des Reitens/der Selbstverteidigung — the art of riding/selfdefence

    das ist keine Kunst! — (ugs.) there's nothing 'to it

    mit seiner Kunst am Ende sein — be at a complete loss; s. auch Regel 1)

    * * *
    ¨-e f.
    art n.
    skill n.
    trick n.

    Deutsch-Englisch Wörterbuch > Kunst

  • 8 Φρυγίη

    Φρυγίη: Phrygia, a district in Asia Minor, lying partly on the Hellespont, partly on the river Sangarius, Il. 24.545, Il. 3.401, Il. 16.719, Il. 18.291. (Greek art is indebted to the Phrygian costume for the pointed cap, which is an attribute of skilled artisans like Hephaestus, and of shrewd wanderers like Odysseus. The cut, from a Greek relief, represents a Phrygian archer.)

    A Homeric dictionary (Greek-English) (Ελληνικά-Αγγλικά ομηρικό λεξικό) > Φρυγίη

  • 9 Grecism

    3) Лингвистика: грецизм

    Универсальный англо-русский словарь > Grecism

  • 10 сфинкс

    1) General subject: sphinx
    2) Construction: sphinxe

    Универсальный русско-английский словарь > сфинкс

  • 11 элементы подражания греческому стилю в искусстве или культуре

    Универсальный русско-английский словарь > элементы подражания греческому стилю в искусстве или культуре

  • 12 συμβαίνω

    συμβαίνω, [tense] fut.
    A

    - βήσομαι Hdt.2.3

    , etc.: [tense] pf. - βέβηκα, [ per.] 3pl.

    - βεβᾶσι E.Hel. 622

    , [dialect] Ion. inf.

    - βεβάναι Hdt.3.146

    : [tense] pf. inf. [voice] Pass.

    - βεβάσθαι Th. 8.98

    : [tense] aor. 2 συνέβην (v. infr.): [tense] aor. 1 subj. [voice] Pass.

    ξυμβᾰθῇ Id.4.30

    :— stand with the feet together, Hp.Off.3;

    διαβαίνοντες μᾶλλον ἢ συμβεβηκότες X.Eq.1.14

    ;

    συμβεβηκὼς τὼ πόδε Poll.3.91

    ; συμβᾶσα τὼ πόδε, opp. περιβάδην, Ach.Tat.1.1; Παλλάδιον τοῖς ποσὶ συμβεβηκός a statue with closed feet, as in early Greek art, Apollod.3.12.3.
    2 σ. κακοῖς to be joined to them, i.e. increase them, E.Hel.37.
    3 meet,

    σὺν δ' ἔβη ἐν Φιλότητι Emp.21.8

    ;

    τὸν συμβαίνοντά σοι Eup.136

     (dub.);

    σ. αὐτοὶ αὑτοῖς X.HG1.2.17

    ; ξυμβέβηκε δ' οὐδαμοῦ has never come in my way, has had naught to do with me, E.Hel. 1007.
    II most freq. metaph., come to an agreement, come to terms, E.Ph.71, etc.; ἐπ' ἐλάττονι ς. agree on (i.e. to accept) less, POxy. 237 viii 11 (ii A.D.): c. dat., Th.3.52, 4.128, etc.; πρὸς ἀλλήλους ib.61, etc.: with neut. Adj.,

    ἐὰν ξυμβῶ τί σοι Ar.Ra. 175

    ;

    ἤν τι ξυμβαίνωσι Th.2.5

    ; ξ. τὰ πλείω, οὐδέν, Id.4.117, 5.36;

    τἆλλα τοῖς Λακεδαιμονίοις Id.8.98

    : c. inf.,

    συνέβησαν ἐς τὠυτὸ.., τὸν δὲ βασιλεύειν Hdt.1.13

    ;

    ξ. ὑπήκοοι εἶναι Th.1.117

    ; ξ. ἤν τις ἁλίσκηται,.. δοῦλον εἶναι ib. 103;

    ξ. τοῖς Πλαταιεῦσι παραδοῦναι σφᾶς αὐτούς Id.2.4

    ;

    ξ. πρὸς Νικίαν.. ἐπιτρέψαι Id.4.54

    ; also

    συνέβησαν.. ὥστε τριηκοσίους μαχέσασθαι Hdt.1.82

    ; σ. εἰς τὸ μέσον agree to a compromise, Pl.Prt. 337e; λόγοις ς., of a verbal agreement, E.Med. 737, Andr. 233: generally, make friends with, ἐκ πολέμου ξ. Ar.V. 867;

    ἀπὸ τοῦ ἴσου Th.4.19

    ;

    ἐπὶ τοῖς εἰρημένοις E.Ph. 590

     (troch.): in [tense] pf. συμβεβάναι and [voice] Pass., of the agreement, δοκέοντες πάντα συμβεβάναι that everything had been settled, or that they had settled everything, Hdt.3.146;

    ἐπὶ τούτοις ξυμβεβάσθαι Th.8.98

    ;

    ἕως ἄν τι περὶ τοῦ πλέονος ξυμβαθῇ Id.4.30

    .
    2 agree with, be on good terms with,

    οὐ.. Ἀθηναίοισι συνέβαιν' Αἰσχύλος Ar.Ra. 807

    ; σ. ἑκατέρᾳ τῶν στάσεων hold with one and other of them, D.H.2.62.
    3 of things, tally, correspond with,

    ὁ χρόνος ἐδόκεε τῇ ἡλικίῃ συμβαίνειν Hdt.1.116

    ;

    ἐθέλων εἰδέναι εἰ [οἱ ἐκείνων λόγοι] συμβήσονται τοῖσι λόγοισι τοῖσι ἐν Μέμφι Id.2.3

    ;

    ξυμβαίνει ταῦτα τοῖς πρὸ τοῦ Lys.8.9

    ;

    εἰς ταὐτὸ σ. τοῖς ἐμοῖς στίβοις A.Ch. 210

    : abs., ὅπως ἂν ἀρτίκολλα συμβαίνῃ τάδε ib. 580; χρησμοί τε συμβαίνουσι are in harmony therewith, Ar.Eq. 220, cf. S. Tr. 1164; αὐτὸ σ. εἰς ταύτην εἶναι πέμπτην five days later exactly tallies, D.19.60; τοῦτο σ. οὐ πλέον ἢ εἰς δώδεκα comes to no more than 12, X.HG6.4.12;

    αἱ πεντακόσιαι μάλιστά πως συνέβαινον δραχμαί Aristid.Or.50(26).94

    ; τὸ φαρμακεύεσθαι τῷ καθαίρεσθαι εἰς ταὐτὸν ς. comes to the same thing as.., Gal.15.901; of ashlar-work, fit or range exactly, M.Ant.5.8.
    4 fall to one's lot, c. dat. pers.,

    μοι σ. ἆται E.IT 148

     (lyr.), etc.;

    ἡδοναί τινι Isoc.15.222

    ;

    τριηραρχία μοι D. 47.49

    ;

    ἀτυχία Id.57.65

    ;

    εὐεργεσιῶν συμβαίνειν καιρόν Id.20.121

    .
    5 to be an attribute or characteristic of,

    ξυνεβεβήκει.. Ἀθηναίοις τοῦτο Th. 2.15

    ;

    τὰ ὀφείλοντα ταῖς ἀρίσταις συμβεβηκέναι τιτθαῖς Sor.1.87

    , cf.91, 2.6.
    III of events, come to pass, fall out, happen,

    συμβαίνει δ' οὐ τὰ μέν, τὰ δ' οὔ A.Pers. 802

    ; τῶνδε ναμέρτεια ς. S.Tr. 173;

    ἐὰν μὴ θεία τις σ. τύχη Pl.R. 592a

    ;

    αἱ ἀεὶ συμβαίνουσαι τύχαι Id.Criti. 120e

    ; εἰ καιρὸς ς. X.Eq.Mag.2.5;

    χρηστόν τι σ. παρὰ θεῶν D.1.11

    ;

    τοὐναντίον συμβαίνειν πέφυκε Gal.15.460

    : c. dat., ib.67, 16.724: also euphem., ἄν τι ξυμβῇ if anything happen (i.e. any evil), D.21.112, cf. Riv.Fil.60.59 (ii B.C.): generally, occur, be found, exist,

    ἐν τῇ ἀρχαίᾳ ἡμετέρᾳ φωνῇ σ. τὸ ὄνομα Pl.Cra. 398b

    , cf. A.D.Pron.29.15: but,
    b mostly impers., sts. c. dat. et inf.,

    αὐτῷ Ὀλυμπιάδα ἀνελέσθαι συνέβη Hdt.6.103

    , cf. 3.50, Th.1.1;

    συμβαίνει τῷ πλοίῳ ἀργεῖν PCair.Zen.650.2

     (iii B.C.), cf. PMich.Zen.21.3, al. (iii B.C.): sts. c. acc. et inf.,

    συνέβη Γέλωνα νικᾶν Hdt.7.166

    , cf. Th.8.25;

    συμβαίνει διὰ παντὸς ἡμᾶς περιφόβους εἶναι PCair.Zen.160.6

    , cf. 132.5 (iii B.C.), PEnteux.6.2, al. (iii B.C.), Gal.15.476;

    σ. τῷ οἰκοδόμῳ μουσικῷ εἶναι Arist.Metaph. 1017a11

    ; folld. by ὥστε, S.Tr. 1152, Th.4.79, Arist.Pol. 1261a34: c. part., σ. ὄν, γιγνόμενον, λεγόμενον, Pl. Sph. 244d, Phlb. 42d, Cra. 412a.
    2 joined with Adverbs or Adiectives, turn out in a certain way,

    ὀρθῶς σφι ἡ φήμη συνέβαινε ἐλθοῦσα Hdt. 9.101

    ; κακῶς, καλῶς συμβῆναι, X.Mem.1.2.63, Cyr.5.4.14, E.IT 1055;

    τὰ μητρὸς.. ἔχθιστα συμβέβηκεν S.El. 262

    ; ταῦτα.. λαμπρὰ ς. Id.Tr. 1174;

    ξυμβεβᾶσιν οἱ λόγοι.. ἀληθεῖς E.Hel. 622

    ;

    ἄπιστ' ἀληθῆ πολλὰ σ. βροτοῖς Id.Fr. 396

    ;

    σ. μέγιστον κακὸν ἡ ἀδικία Pl.Grg. 479c

    , cf. Alc. 1.130c, Cra.398e;

    δοκεῖ τὸ μαντεῖον τοὐναντίον ξυμβῆναι ἢ.. Th.2.17

    ;

    τοιούτου τούτου συμβάντος Id.1.74

    ; συμβαίνει καὶ σοὶ (sc. ἄριστον) Pl. Lg. 903d: abs., turn out well,

    ἢν ξυμβῇ ἡ πεῖρα Th.3.3

    ;

    εἴ μοι σ. τοῦτο Pl.Lg. 744a

    .
    3 of consequences, come out, result, follow,

    δαπανῶντες ἐς τοιαῦτα ἀφ' ὦν ἡ ἀσθένεια ξυμβαίνει Th.8.45

    ;

    κάλλιστον δὴ ἔργων ὑμῖν ξυμβήσεται Id.6.33

    ; τὰ συμβάντα, opp. ἡ προαίρεσις, D.18.192;

    δηλοῦται ἐκ τοῦ συμβάντος Gal.16.583

    ;

    ἐὰν μὴ ὅτι τάχος ἀποσταλῇ τὰ ὑποζύγια, συμβήσεται τὰ μελίσσεια ἀπολέσθαι PCair.Zen. 467.8

    , cf. 481.2, al. (iii B.C.).
    b of logical conclusions, result, follow, freq. in Pl. and Arist., Pl.Grg. 459b, etc.;

    σ. ἐκ τῶν κειμένων Arist.Top. 156b38

    , al., cf. D.25.73: impers., it follows, c. inf., Pl.Tht. 170c, Phd. 74a, Arist.EN 1152b25, al.; also

    σ. μήτε κουφότητ' ἔχειν μήτε βάρος, ἔπειθ' ὅτι ἀδύνατον κινηθῆναι Arist.Cael. 270a5

    : also pers., συμβαίνει εἶναι or γίγνεσθαι turns out to be, i.e. consequently or inevitably is or happens, κάθαρσις εἶναι τοῦτο ς. Pl.Phd. 67c, cf. 80b, Cra. 396a, Phlb. 55a, 64e, Prm. 134b, R. 438e;

    ὅσα συμβαίνει γίγνεσθαι κακὰ καὶ ὅσα συμβήσεται Id.Plt. 301e

    : hence συμβεβηκός (v. infr. iv. 2).
    IV in Philos., τὸ συμβεβηκός has two senses:
    1 a contingent attribute or ' accident' (in the modern sense), Arist. APo. 73b4, Top. 102b4, al.; κατὰ συμβεβηκός ' accidentally', opp. καθ' αὑτό, Id.Ph. 192b22, cf. Metaph. 1052a18, Thphr.Sens.22; opp. ἁπλῶς, Arist.APo. 71b10, al.; opp. φύσει, Id.de An. 406a14; opp. κυρίως, πρώτως, Gal.15.629, cf. 16.575, al.; opp. ἄντικρυς, Id.18(2).180.
    2 an attribute necessarily resulting from the notion of a thing, but not entering into the definition thereof,

    οἷον τῷ τριγώνῳ τὸ δύο ὀρθὰς ἔχειν Arist.Metaph. 1025a31

    ; distd. by the addition of καθ' αὑτό, Id.APo. 83b19, al.; in Epicurus, essential attribute, property, opp. σύμπτωμα 'accident', τὰ τούτων συμπτώματα ἢ ς. Ep.1p.6U., cf. Nat.4 G., al.;

    σ. ἀνθρώπου τὸ θνητὸν εἶναι Phld.Sign.3

    , al.; in the Stoics, consequence, opp. αἴτιον, Zeno Stoic.1.25.

    Greek-English dictionary (Αγγλικά Ελληνικά-λεξικό) > συμβαίνω

  • 13 מוזה

    (Greek Mythology) Muse, any of nine goddesses who are associated with inspiration and creativity for the arts (poetry, music, fine art, etc.)
    ————————
    muse

    Hebrew-English dictionary > מוזה

  • 14 grec

    grec, grecque [gʀεk]
    1. adjective
    [île, langue] Greek ; [profil, traits] Grecian
    2. masculine noun
    ( = langue) Greek
    3. masculine noun, feminine
    * * *

    1.
    grecque gʀɛk adjectif
    1) [île, art] Greek
    2) [nez, profil] Grecian

    2.
    nom masculin Linguistique Greek

    le grec ancien/moderne — Ancient/Modern Greek

    * * *
    ɡʀɛk nm/f (Grecque)
    * * *
    1 [île, antiquité, mythologie, art, langue] Greek;
    2 [nez, profil] Grecian; ⇒ calendes.
    B ⇒ Les langues nm Ling Greek; le grec ancien/moderne Ancient/Modern Greek.
    C grecque nf
    1 Art Greek key;
    2 Culin à la grecque à la grecque.
    ( féminin grecque) [grɛk] adjectif
    ————————
    Grec, Grecque nom masculin, nom féminin
    ————————
    nom masculin
    le grec moderne modern ou demotic Greek
    ————————
    à la grecque locution adjectivale

    Dictionnaire Français-Anglais > grec

  • 15 A

    1.
    A, a, indecl. n. (sometimes joined with littera), the first letter of the Latin alphabet, corresponding to the a, a of the other Indo-. European languages:

    A primum est: hinc incipiam, et quae nomina ab hoc sunt, Lucil. ap. Terent. Scaur. p. 2255 P.: sus rostro si humi A litteram impresserit,

    Cic. Div. 1, 13, 23:

    ne in A quidem atque S litteras exire temere masculina Graeca nomina recto casu patiebantur,

    Quint. 1, 5, 61.
    II.
    The sound of the A is short or long in every part of the word; as, ăb, păter, ită; ā, māter, frustrā. During a short period (between about 620 and 670 A. U. C. = from 134 to 84 B.C.) long a was written aa, probably first by the poet L. Attius, in the manner of the Oscan language; so we find in Latin inscriptions: AA. CETEREIS (i.e.a ceteris), CALAASI, FAATO, HAACE, MAARCIVM, PAAPVS, PAASTORES, VAARVS; and in Greek writing, MAAPKOPs PsIOS MAAPKEAAOS, KOINTON MAAPKION (like Osc. aasas = Lat. āra, Osc. Paapi = Lat. Pāpius, Osc. Paakul = Lat. Pāculus, Pācullus, Pācuvius, etc.), v. Ritschl, Monum. Epigr. p. 28 sq., and cf. Mommsen, Unterital. Dialekte, p. 210 sq. (The Umbrian language has gone a step farther, and written long a by aha, as Aharna, Naharcom, trahaf, etc.; cf. Aufrecht and Kirchhoff, Umbrische Sprachdenkm. p. 76 sq.) Vid. also the letters E and U.
    III.
    In etymological and grammatical formation of words, short a very often (sometimes also long a) is changed into other vowels.
    A.
    Short a is changed,
    1.
    , into long a —
    a.
    In consequence of the suppression of the following consonants at the end or in the middle of the word: ŭb, ā; vădis, vūs; ăg-, ăg-men, exāmen; tăg-, contūmino; căd-, cāsus. Hence also in the abl. sing. of the first decl., and in the particles derived from it. in consequence of the suppression of the original ablat. end. - d: PRAEDAD (Col. Rostr.), praedā; SENTENTIAD (S. C. de Bacch.), sententiā; EXTBAD (ib.), extrā; SVPRAD (ib.), suprā. —Hence,
    b.
    In perfect forms: scăb-o, scābi; căveo, cūvi; făv-eo, fāvi; păv-eo, pāvi (for scăbui, căvui, făvui, păvui).
    c.
    In other forms: ăgo, ambūges; păc-, păc-iscor, pâcis (pâx); săg-ax, sūgus, sāga; măc-er, mâcero; făg- (phagein), fūgus. (Contrary to analogy, ă remains short in dănunt, from dă-in-unt, V. Ritschl, l.l.p. 17.)
    2.
    Short a is changed into é or ē—
    a.
    Into é.
    (α).
    Most frequently in the second part of compounds, particularly before two consonants: facio, confectus; jacio, conjectus; rapio, dereptus; dăm-, damno, condemno; fāl-, fallo, fefelli; măn-, mando, commendo; scando, ascendo; ăp-, aptus, ineptus; ăr-, ars, iners, sollers; ăn-, annus, perennis; căpio, auceps; căput, triceps; ăgo, remex; jăcio, objex. And thus in Plautus, according to the best MSS., dispenno, dispessus from pando, compectus from compăciscor, anteceptus from capio (on the other hand, in Vergil, according to the best MS., aspurgo, attractare, deiractare, kept their a unchanged).
    (β).
    Sometimes ă is changed into ĕ also before one consonant (but in this case it is usually changed into ĭ; v. infra, 3. a. a.): grădior, ingrĕdior; pătior, perpĕtior; părio, repĕrio; păro, vitupĕro; ăp-, coepi (i. e. co-ŭpi); căno, tubicĕn, tibicĕn; in the reduplicated carcĕr (from carcar) farfŏrus (written also farfārus); and so, according to the better MSS., aequipĕro from păro, and defĕtigo from fătigo.
    (γ).
    In words taken from the Greek: talanton, talŏntum; phalara, phalŏrae; sisaron, sisŏr (but, according to the best MSS., cumŭra from kamara, not camŏra).
    b.
    Short a is changed to ē in some perfect forms: ăgo, ēgi; fūcio, féci; jăci, jĕci; frag-, frango, frēgi; căpio, cēpi, and păg-, pango, pēgi (together with pepĭgi and panxi, v. pango).
    3.
    Short a is changed to ĭ, a (most frequently in the second part of compounds)
    (α).
    before one consonant: ăgo, abĭgo; făcio, confĭcio; cădo, concĭdo; sălio, assĭlio; răpio, abrĭpio; păter, Juppĭter (in Umbrian lang. unchanged, Jupater), Marspĭter; Diespĭter, Opĭter; rătus, irrĭtus; ămicus, inìmicus (but ŭ remains unchanged in adŭmo, impătiens, and in some compounds of a later period of Roman literature, as praejacio, calefacio, etc.). —
    (β).
    Sometimes also before two consonants (where it is usually changed into ĕ; v. supra, 2. a. b.): tăg-, tango, contingo; păg-, pango, compingo (unchanged in some compounds, as peragro, desacro, depango, obcanto, etc.).
    b.
    ă is changed into ĭ in the reduplicated perfect forms: cădo, cecĭdi; căno, cecĭni; tăg-, tango, tetĭgi; păg-, pango, pepĭgi.
    c.
    Likewise in some roots which have ă: păg-, pignus; străg- (strangulo, strangô), stringo.
    d.
    In words taken from the Greek: mêchanê, machĭna; patanê, patĭna; bukanê, bucĭna; trutanê, trutĭna; balaneion, balĭneum; Katana, Catĭna (written also Catana); Akragas, Agrĭgentum.
    4.
    Short a is changed into short or long o.
    a.
    Into ŏ: scăbo, scobs; păr, pars, portio; dăm-, dŏmo; Fabii, Fŏvii (v. Paul. ex Fest. p. 87); marmaron, marmŏr; Mars, redupl. Marmar, Marmor (Carm. Fratr. Arv.).
    b.
    Into ō: dă-, dōnum, dōs; ăc-, ăcuo, ōcior (v. this art.).
    5.
    Short a is changed into ŭ —
    a.
    In the second part of compounds, particularly before l, p, and b: calco, inculco; salsus, insulsus; salto, exsulto; capio, occŭpo; răpio, surrupio and surruptus (also written surripio and surreptus); tăberna, contŭbernium; —before other consonants: quătio, conoŭtio; as, decussis; Mars, Mamŭrius, Mamŭralia; and once also condumnari (Tab. Bant. lin. 8, immediately followed by condemnatus, v. Klenze, Philol. Abhandl. tab. I., and Mommsen, Unterital. Dial. p. 149).
    b.
    In words of Greek origin: Hekabê, Hecŭba; skutalê, scutŭla; kraipalê, crapŭla; passalos, pessŭlus; aphlaston, aplustre; thriambos, triumphus.
    c.
    ă is perhaps changed into ŭ in ulciscor, compared with alc-, ulexô (arc-, arceo).
    B.
    Long a is sometimes changed into ē or ō.
    1.
    Into é: hālo, anhélo; fās-, féstus, profēstus; nām, némpe.
    2.
    Into ō: gnā-, gnārus, ignārus, ignōro. (But in general long a remains unchanged in composition: lābor, delūbor; gnàvus, ignūnus; fàma, infūmis.)
    IV.
    Contrary to the mode of changing Greek a into Latin e, i, o, u (v. supra), Latin a has sometimes taken the place of other Greek vowels in words borrowed from the Greek, as: lonchê, lancea; kulix, călix; Ganumêoês, Caiāmitus.
    V.
    The repugnance of the Latin Language to the Greek combined vowels ao has caused the translocation of them in Alumento for Daomeoôn (Paul. ex Fest. p. 18 Müll.).— Greek a is suppressed in Hercules from Hêraklês (probably in consequence of the inserted u; in late Latin we find Heracla and Heracula, cf. Ritschl, in Rhein. Mus. Neue Folge, vol. 12, p. 108).
    VI.
    Latin ă was early combined with the vowels i and u, forming the diphthongs ai and au; by changing the i into e, the diphthong ai soon became ae. So we find in the oldest inscriptions: AIDE, AIDLLIS, AIQVOM, GNAIVOD, HAICE, DVELONAI, TABELAI, DATAI, etc., which soon gave place to aedem, aedilis, aequom, Gnaeo, haec, Bellonae, tabellae, datae, etc. (the Col. Rostr. has PRAESENTE, PRAEDAD, and the S. C. de Bacch. AEDEM. The triphthong aei, found in CONQVAEISIVEI (?), is very rare; Miliar. Popil. lin. 11, v. Ritschl, l. l. p. 21). In some poets the old gen. sing. of the first decl. (- ai) is preserved, but is dissyllabic, āī. So in Ennius: Albūī Longūī, terrūī frugiferāī, frondosāī, lunāī, viāī; in Vergil: aulāī, aurāī, aquāī, pictāī; in Ausonius: herāī.
    B.
    ue as well as au are changed into other vowels.
    1.
    The sound of ae, e, and oe being very similar, these vowels are often interchanged in the best MSS., So we find caerimonia and cerimonia, caepa and cēpa, saeoulum and séculum; scaena and scēna; caelum and coelum, haedus and hoedus, macstus and moestus; cena, coena, and caena, etc.
    2.
    In composition and reduplications ae becomes í: aequus, iníquus; quaero, inquíro; laedo, illído; taedet, pertisum (noticed by Cic.); aestumo, exístumo; cuedo, cecídi, concído, homicida.
    3.
    ae is also changed into í in a Latinized word of Greek origin: Achaios (AchaiWos), Achíous.
    4.
    The diphthong au is often changed to ó and ú (the latter particularly in compounds): caudex, códex; Claudius, Clodius; lautus, lotus; plaustrum, plōstrum; plaudo, plōdo, explōdo; paululum, pōlulum; faux, suffōco; si audes (acc. to Cic. or acc. to others, si audies), sódes, etc.; claudo, inclūdo; causa, accūso. Hence in some words a regular gradation of au, o, u is found: claudo, clōdicare, clúdo; raudus, ródus, rúdus; caupo, cópa, cūpa; naugae, nōgae (both forms in the MSS. of Plautus), nūgae; fraustra, frode, frude (in MSS. of Vergil); cf. Ritschl, in Wintercatalog 1854-55, and O. Ribbeck, in Jahn's Neue Jahrb. vol. 77, p. 181 sq.—The change of au into oē and ō appears only in audio, (oboedio) obēdio.
    5.
    Au sometimes takes the place of av-: faveo, fautum, favitor, fautor; navis, navita, nauta; avis, auceps, auspex. So Latin aut corresponds to Sanscr. avo. (whence - vā, Lat. - ve), Osc. avti, Umbr. ute, ote; and so the Lat. preposition ab, through av, becomes au in the words aufero and aufugio (prop. av-fero, av-fugio, for ab-fero, ab-fugio). Vid. the art. ab init.
    VII.
    In primitive roots, which have their kindred forms in the sister-languages of the Latin, the original a, still found in the Sanscrit, is in Latin either preserved or more frequently changed into other vowels.
    A.
    Original a preserved: Sanscr. mātri, Lat. màter; S. bhrātri, L. fràter; S. nāsā, L. nàsus and nàris; S. ap, L. aqua; S. apa, L. ab; S. nāma, L. năm; S. ćatur, [p. 2] L. quattuor (in Greek changed: thettares); S. capūla, L. căput (in Greek changed: kephalê, etc.).
    B.
    Original a is changed into other Latin vowels—
    1.
    Into e: S. ad, L. ed (ĕdo); S. as, L. es (esse); S. pat, L. pet (peto); S. pād, L. pĕd (pès); S. dant, L. dent (dens); S. ǵan, L. gen (gigno); S. mā, L. mè-tior; S. saptan, L. septem; S. daśan, L. decem; S. śata, L. centum; S. aham, L. ŏgo; S. pāra, L. per; S. paśu, L. pŏcus; S. asva, L. ŏquus, etc.
    2.
    Into i: S. an-, a- (neg. part.), L. in-: S. ana (prep.), L. in; S. antar, L. inter; S. sama, L. similis; S. agni, L. ignis; S. abhra, L. imber; S. panéa, L. quinque, etc.
    3.
    Into o: S. avi, L. ŏvi (ovis); S. vać, L. vōc (voco); S. pra, L. pro; S. pā, L. po (pŏtum); S. nāma, L. nōmen; S. api, L. ŏb; S. navan, L. nŏvem; S. nava, L. nŏvus, etc.
    4.
    Into u: S. marmara, L. murmur.
    5.
    Into ai, ae: S. prati, L. (prai) prae; S. śaśpa, L. caespes.
    6.
    Into different vowels in the different derivatives: S. mā, L. mê-tior, mŏdus; S. praó, L. prŏcor, prŏcus; S. vah, L. vĕho, via.
    C.
    Sometimes the Latin has preserved the original a, while even the Sanscrit has changed it: Lat. pa-, pater, Sanscr. pd, pitri.
    2.
    As an abbreviation A. usually denotes the praenomen Aulus; A. A. = Auli duo, Inscr. Orell. 1530 (but A. A. = Aquae Aponi, the modern Abano, ib. 1643 sq.; 2620; 3011). The three directors of the mint were designated by III. VIRI A. A. A. F. F. (i. e. auro, argento, aeri flando, feriundo), ib. 569; 2242; 2379; 3134 al.;

    so also A. A. A.,

    ib. 3441 (cf. Cic. Fam. 7, 13 fin., and v. the art. Triumviri); A. D. A. agris dandis adsignandis, and A. I. A. agris judicandis adsignandis; A. O. amico optimo; A. P. a populo or aediliciae potestatis; A. P. R. aerario populi Romani. —Upon the voting tablets in judicial trials A. denoted absoluo; hence A. is called littera salutaris, Cic. Mil. 6, 15; v. littera. In the Roman Comitia A. (= antiquo) denoted the rejection of the point in question; v. antiquo. In Cicero's Tusculan Disputations the A. designated one of the disputants = adulescens or auditor, opp. to M. for magister or Marcus (Cicero); but it is to be remarked that the letters A and M do not occur in the best MSS. of this treatise; cf. edd. ad Cic. Tusc. 1, 5, 9.—In dates A. D. = ante diem; v. ante; A. U. C. = anno urbis conditae; A. P. R. C. anno post Romam conditam.
    3.
    a, prep.=ab, v. ab.
    4.
    ā, interj.=ah, v. ah.

    Lewis & Short latin dictionary > A

  • 16 a

    1.
    A, a, indecl. n. (sometimes joined with littera), the first letter of the Latin alphabet, corresponding to the a, a of the other Indo-. European languages:

    A primum est: hinc incipiam, et quae nomina ab hoc sunt, Lucil. ap. Terent. Scaur. p. 2255 P.: sus rostro si humi A litteram impresserit,

    Cic. Div. 1, 13, 23:

    ne in A quidem atque S litteras exire temere masculina Graeca nomina recto casu patiebantur,

    Quint. 1, 5, 61.
    II.
    The sound of the A is short or long in every part of the word; as, ăb, păter, ită; ā, māter, frustrā. During a short period (between about 620 and 670 A. U. C. = from 134 to 84 B.C.) long a was written aa, probably first by the poet L. Attius, in the manner of the Oscan language; so we find in Latin inscriptions: AA. CETEREIS (i.e.a ceteris), CALAASI, FAATO, HAACE, MAARCIVM, PAAPVS, PAASTORES, VAARVS; and in Greek writing, MAAPKOPs PsIOS MAAPKEAAOS, KOINTON MAAPKION (like Osc. aasas = Lat. āra, Osc. Paapi = Lat. Pāpius, Osc. Paakul = Lat. Pāculus, Pācullus, Pācuvius, etc.), v. Ritschl, Monum. Epigr. p. 28 sq., and cf. Mommsen, Unterital. Dialekte, p. 210 sq. (The Umbrian language has gone a step farther, and written long a by aha, as Aharna, Naharcom, trahaf, etc.; cf. Aufrecht and Kirchhoff, Umbrische Sprachdenkm. p. 76 sq.) Vid. also the letters E and U.
    III.
    In etymological and grammatical formation of words, short a very often (sometimes also long a) is changed into other vowels.
    A.
    Short a is changed,
    1.
    , into long a —
    a.
    In consequence of the suppression of the following consonants at the end or in the middle of the word: ŭb, ā; vădis, vūs; ăg-, ăg-men, exāmen; tăg-, contūmino; căd-, cāsus. Hence also in the abl. sing. of the first decl., and in the particles derived from it. in consequence of the suppression of the original ablat. end. - d: PRAEDAD (Col. Rostr.), praedā; SENTENTIAD (S. C. de Bacch.), sententiā; EXTBAD (ib.), extrā; SVPRAD (ib.), suprā. —Hence,
    b.
    In perfect forms: scăb-o, scābi; căveo, cūvi; făv-eo, fāvi; păv-eo, pāvi (for scăbui, căvui, făvui, păvui).
    c.
    In other forms: ăgo, ambūges; păc-, păc-iscor, pâcis (pâx); săg-ax, sūgus, sāga; măc-er, mâcero; făg- (phagein), fūgus. (Contrary to analogy, ă remains short in dănunt, from dă-in-unt, V. Ritschl, l.l.p. 17.)
    2.
    Short a is changed into é or ē—
    a.
    Into é.
    (α).
    Most frequently in the second part of compounds, particularly before two consonants: facio, confectus; jacio, conjectus; rapio, dereptus; dăm-, damno, condemno; fāl-, fallo, fefelli; măn-, mando, commendo; scando, ascendo; ăp-, aptus, ineptus; ăr-, ars, iners, sollers; ăn-, annus, perennis; căpio, auceps; căput, triceps; ăgo, remex; jăcio, objex. And thus in Plautus, according to the best MSS., dispenno, dispessus from pando, compectus from compăciscor, anteceptus from capio (on the other hand, in Vergil, according to the best MS., aspurgo, attractare, deiractare, kept their a unchanged).
    (β).
    Sometimes ă is changed into ĕ also before one consonant (but in this case it is usually changed into ĭ; v. infra, 3. a. a.): grădior, ingrĕdior; pătior, perpĕtior; părio, repĕrio; păro, vitupĕro; ăp-, coepi (i. e. co-ŭpi); căno, tubicĕn, tibicĕn; in the reduplicated carcĕr (from carcar) farfŏrus (written also farfārus); and so, according to the better MSS., aequipĕro from păro, and defĕtigo from fătigo.
    (γ).
    In words taken from the Greek: talanton, talŏntum; phalara, phalŏrae; sisaron, sisŏr (but, according to the best MSS., cumŭra from kamara, not camŏra).
    b.
    Short a is changed to ē in some perfect forms: ăgo, ēgi; fūcio, féci; jăci, jĕci; frag-, frango, frēgi; căpio, cēpi, and păg-, pango, pēgi (together with pepĭgi and panxi, v. pango).
    3.
    Short a is changed to ĭ, a (most frequently in the second part of compounds)
    (α).
    before one consonant: ăgo, abĭgo; făcio, confĭcio; cădo, concĭdo; sălio, assĭlio; răpio, abrĭpio; păter, Juppĭter (in Umbrian lang. unchanged, Jupater), Marspĭter; Diespĭter, Opĭter; rătus, irrĭtus; ămicus, inìmicus (but ŭ remains unchanged in adŭmo, impătiens, and in some compounds of a later period of Roman literature, as praejacio, calefacio, etc.). —
    (β).
    Sometimes also before two consonants (where it is usually changed into ĕ; v. supra, 2. a. b.): tăg-, tango, contingo; păg-, pango, compingo (unchanged in some compounds, as peragro, desacro, depango, obcanto, etc.).
    b.
    ă is changed into ĭ in the reduplicated perfect forms: cădo, cecĭdi; căno, cecĭni; tăg-, tango, tetĭgi; păg-, pango, pepĭgi.
    c.
    Likewise in some roots which have ă: păg-, pignus; străg- (strangulo, strangô), stringo.
    d.
    In words taken from the Greek: mêchanê, machĭna; patanê, patĭna; bukanê, bucĭna; trutanê, trutĭna; balaneion, balĭneum; Katana, Catĭna (written also Catana); Akragas, Agrĭgentum.
    4.
    Short a is changed into short or long o.
    a.
    Into ŏ: scăbo, scobs; păr, pars, portio; dăm-, dŏmo; Fabii, Fŏvii (v. Paul. ex Fest. p. 87); marmaron, marmŏr; Mars, redupl. Marmar, Marmor (Carm. Fratr. Arv.).
    b.
    Into ō: dă-, dōnum, dōs; ăc-, ăcuo, ōcior (v. this art.).
    5.
    Short a is changed into ŭ —
    a.
    In the second part of compounds, particularly before l, p, and b: calco, inculco; salsus, insulsus; salto, exsulto; capio, occŭpo; răpio, surrupio and surruptus (also written surripio and surreptus); tăberna, contŭbernium; —before other consonants: quătio, conoŭtio; as, decussis; Mars, Mamŭrius, Mamŭralia; and once also condumnari (Tab. Bant. lin. 8, immediately followed by condemnatus, v. Klenze, Philol. Abhandl. tab. I., and Mommsen, Unterital. Dial. p. 149).
    b.
    In words of Greek origin: Hekabê, Hecŭba; skutalê, scutŭla; kraipalê, crapŭla; passalos, pessŭlus; aphlaston, aplustre; thriambos, triumphus.
    c.
    ă is perhaps changed into ŭ in ulciscor, compared with alc-, ulexô (arc-, arceo).
    B.
    Long a is sometimes changed into ē or ō.
    1.
    Into é: hālo, anhélo; fās-, féstus, profēstus; nām, némpe.
    2.
    Into ō: gnā-, gnārus, ignārus, ignōro. (But in general long a remains unchanged in composition: lābor, delūbor; gnàvus, ignūnus; fàma, infūmis.)
    IV.
    Contrary to the mode of changing Greek a into Latin e, i, o, u (v. supra), Latin a has sometimes taken the place of other Greek vowels in words borrowed from the Greek, as: lonchê, lancea; kulix, călix; Ganumêoês, Caiāmitus.
    V.
    The repugnance of the Latin Language to the Greek combined vowels ao has caused the translocation of them in Alumento for Daomeoôn (Paul. ex Fest. p. 18 Müll.).— Greek a is suppressed in Hercules from Hêraklês (probably in consequence of the inserted u; in late Latin we find Heracla and Heracula, cf. Ritschl, in Rhein. Mus. Neue Folge, vol. 12, p. 108).
    VI.
    Latin ă was early combined with the vowels i and u, forming the diphthongs ai and au; by changing the i into e, the diphthong ai soon became ae. So we find in the oldest inscriptions: AIDE, AIDLLIS, AIQVOM, GNAIVOD, HAICE, DVELONAI, TABELAI, DATAI, etc., which soon gave place to aedem, aedilis, aequom, Gnaeo, haec, Bellonae, tabellae, datae, etc. (the Col. Rostr. has PRAESENTE, PRAEDAD, and the S. C. de Bacch. AEDEM. The triphthong aei, found in CONQVAEISIVEI (?), is very rare; Miliar. Popil. lin. 11, v. Ritschl, l. l. p. 21). In some poets the old gen. sing. of the first decl. (- ai) is preserved, but is dissyllabic, āī. So in Ennius: Albūī Longūī, terrūī frugiferāī, frondosāī, lunāī, viāī; in Vergil: aulāī, aurāī, aquāī, pictāī; in Ausonius: herāī.
    B.
    ue as well as au are changed into other vowels.
    1.
    The sound of ae, e, and oe being very similar, these vowels are often interchanged in the best MSS., So we find caerimonia and cerimonia, caepa and cēpa, saeoulum and séculum; scaena and scēna; caelum and coelum, haedus and hoedus, macstus and moestus; cena, coena, and caena, etc.
    2.
    In composition and reduplications ae becomes í: aequus, iníquus; quaero, inquíro; laedo, illído; taedet, pertisum (noticed by Cic.); aestumo, exístumo; cuedo, cecídi, concído, homicida.
    3.
    ae is also changed into í in a Latinized word of Greek origin: Achaios (AchaiWos), Achíous.
    4.
    The diphthong au is often changed to ó and ú (the latter particularly in compounds): caudex, códex; Claudius, Clodius; lautus, lotus; plaustrum, plōstrum; plaudo, plōdo, explōdo; paululum, pōlulum; faux, suffōco; si audes (acc. to Cic. or acc. to others, si audies), sódes, etc.; claudo, inclūdo; causa, accūso. Hence in some words a regular gradation of au, o, u is found: claudo, clōdicare, clúdo; raudus, ródus, rúdus; caupo, cópa, cūpa; naugae, nōgae (both forms in the MSS. of Plautus), nūgae; fraustra, frode, frude (in MSS. of Vergil); cf. Ritschl, in Wintercatalog 1854-55, and O. Ribbeck, in Jahn's Neue Jahrb. vol. 77, p. 181 sq.—The change of au into oē and ō appears only in audio, (oboedio) obēdio.
    5.
    Au sometimes takes the place of av-: faveo, fautum, favitor, fautor; navis, navita, nauta; avis, auceps, auspex. So Latin aut corresponds to Sanscr. avo. (whence - vā, Lat. - ve), Osc. avti, Umbr. ute, ote; and so the Lat. preposition ab, through av, becomes au in the words aufero and aufugio (prop. av-fero, av-fugio, for ab-fero, ab-fugio). Vid. the art. ab init.
    VII.
    In primitive roots, which have their kindred forms in the sister-languages of the Latin, the original a, still found in the Sanscrit, is in Latin either preserved or more frequently changed into other vowels.
    A.
    Original a preserved: Sanscr. mātri, Lat. màter; S. bhrātri, L. fràter; S. nāsā, L. nàsus and nàris; S. ap, L. aqua; S. apa, L. ab; S. nāma, L. năm; S. ćatur, [p. 2] L. quattuor (in Greek changed: thettares); S. capūla, L. căput (in Greek changed: kephalê, etc.).
    B.
    Original a is changed into other Latin vowels—
    1.
    Into e: S. ad, L. ed (ĕdo); S. as, L. es (esse); S. pat, L. pet (peto); S. pād, L. pĕd (pès); S. dant, L. dent (dens); S. ǵan, L. gen (gigno); S. mā, L. mè-tior; S. saptan, L. septem; S. daśan, L. decem; S. śata, L. centum; S. aham, L. ŏgo; S. pāra, L. per; S. paśu, L. pŏcus; S. asva, L. ŏquus, etc.
    2.
    Into i: S. an-, a- (neg. part.), L. in-: S. ana (prep.), L. in; S. antar, L. inter; S. sama, L. similis; S. agni, L. ignis; S. abhra, L. imber; S. panéa, L. quinque, etc.
    3.
    Into o: S. avi, L. ŏvi (ovis); S. vać, L. vōc (voco); S. pra, L. pro; S. pā, L. po (pŏtum); S. nāma, L. nōmen; S. api, L. ŏb; S. navan, L. nŏvem; S. nava, L. nŏvus, etc.
    4.
    Into u: S. marmara, L. murmur.
    5.
    Into ai, ae: S. prati, L. (prai) prae; S. śaśpa, L. caespes.
    6.
    Into different vowels in the different derivatives: S. mā, L. mê-tior, mŏdus; S. praó, L. prŏcor, prŏcus; S. vah, L. vĕho, via.
    C.
    Sometimes the Latin has preserved the original a, while even the Sanscrit has changed it: Lat. pa-, pater, Sanscr. pd, pitri.
    2.
    As an abbreviation A. usually denotes the praenomen Aulus; A. A. = Auli duo, Inscr. Orell. 1530 (but A. A. = Aquae Aponi, the modern Abano, ib. 1643 sq.; 2620; 3011). The three directors of the mint were designated by III. VIRI A. A. A. F. F. (i. e. auro, argento, aeri flando, feriundo), ib. 569; 2242; 2379; 3134 al.;

    so also A. A. A.,

    ib. 3441 (cf. Cic. Fam. 7, 13 fin., and v. the art. Triumviri); A. D. A. agris dandis adsignandis, and A. I. A. agris judicandis adsignandis; A. O. amico optimo; A. P. a populo or aediliciae potestatis; A. P. R. aerario populi Romani. —Upon the voting tablets in judicial trials A. denoted absoluo; hence A. is called littera salutaris, Cic. Mil. 6, 15; v. littera. In the Roman Comitia A. (= antiquo) denoted the rejection of the point in question; v. antiquo. In Cicero's Tusculan Disputations the A. designated one of the disputants = adulescens or auditor, opp. to M. for magister or Marcus (Cicero); but it is to be remarked that the letters A and M do not occur in the best MSS. of this treatise; cf. edd. ad Cic. Tusc. 1, 5, 9.—In dates A. D. = ante diem; v. ante; A. U. C. = anno urbis conditae; A. P. R. C. anno post Romam conditam.
    3.
    a, prep.=ab, v. ab.
    4.
    ā, interj.=ah, v. ah.

    Lewis & Short latin dictionary > a

  • 17 ὁ

    ὁ, ἡ, τό pl. οἱ, αἱ, τά article, derived fr. a demonstrative pronoun, ‘the’. Since the treatment of the inclusion and omission of the art. belongs to the field of grammar, the lexicon can limit itself to exhibiting the main features of its usage. It is difficult to set hard and fast rules for the employment of the art., since the writer’s style had special freedom of play here—Kühner-G. I p. 589ff; B-D-F §249–76; Mlt. 80–84; Rob. 754–96; W-S. §17ff; Rdm.2 112–18; Abel §28–32; HKallenberg, RhM 69, 1914, 642ff; FVölker, Syntax d. griech. Papyri I, Der Artikel, Progr. d. Realgymn. Münster 1903; FEakin, AJP 37, 1916, 333ff; CMiller, ibid. 341ff; EColwell, JBL 52, ’33, 12–21 (for a critique s. Mlt-H.-Turner III 183f); ASvensson, D. Gebr. des bestimmten Art. in d. nachklass. Epik ’37; RFink, The Syntax of the Greek Article ’53; JRoberts, Exegetical Helps, The Greek Noun with and without the Article: Restoration Qtly 14, ’71, 28–44; HTeeple, The Greek Article with Personal Names in the Synoptic Gospels: NTS 19, ’73, 302–17; Mussies 186–97.
    ① this one, that one, the art. funct. as demonstrative pronoun
    ⓐ in accordance w. epic usage (Hes., Works 450: ἡ=this [voice]) in the quot. fr. Arat., Phaenom. 5 τοῦ γὰρ καὶ γένος ἐσμέν for we are also his (lit. this One’s) offspring Ac 17:28.
    ⓑ ὁ μὲν … ὁ δέ the one … the other (Polyaenus 6, 2, 1 ὁ μὲν … ὁ δὲ … ὁ δε; PSI 512, 21 [253 B.C.]); pl. οἱ μὲν … οἱ δέ (PSI 341, 9 [256 B.C.]; TestJob 29:1) some … others w. ref. to a noun preceding: ἐσχίσθη τὸ πλῆθος … οἱ μὲν ἦσαν σὺν τοῖς Ἰουδαίοις, οἱ δὲ σὺν τοῖς ἀποστόλοις Ac 14:4; 17:32; 28:24; 1 Cor 7:7; Gal 4:23; Phil 1:16f. Also without such a relationship expressed τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς Eph 4:11. οἱ μὲν … ὁ δέ Hb 7:5f, 20f. οἱ μὲν … ἄλλοι (δέ) J 7:12. οἱ μὲν … ἄλλοι δὲ … ἕτεροι δέ Mt 16:14. τινὲς … οἱ δέ Ac 17:18 (cp. Pla., Leg. 1, 627a; 2, 658 B.; Aelian, VH 2, 34; Palaeph. 6, 5).—Mt 26:67; 28:17 οἱ δέ introduces a second class; just before this, instead of the first class, the whole group is mentioned (cp. X., Hell. 1, 2, 14, Cyr. 3, 2, 12; KMcKay, JSNT 24, ’85, 71f)= but some (as Arrian, Anab. 5, 2, 7; 5, 14, 4; Lucian, Tim. 4 p. 107; Hesych. Miles. [VI A.D.]: 390 Fgm. 1, 35 end Jac.).
    ⓒ To indicate the progress of the narrative, ὁ δέ, οἱ δέ but he, but they (lit. this one, they) is also used without ὁ μέν preceding (likew. Il. 1, 43; Pla., X.; also Clearchus, Fgm. 76b τὸν δὲ εἰπεῖν=but this man said; pap examples in Mayser II/1, 1926, 57f) e.g. Mt 2:9, 14; 4:4; 9:31; Mk 14:31 (cp. Just., A II, 2, 3). ὁ μὲν οὖν Ac 23:18; 28:5. οἱ μὲν οὖν 1:6; 5:41; 15:3, 30.—JO’Rourke, Paul’s Use of the Art. as a Pronoun, CBQ 34, ’72, 59–65.
    ② the, funct. to define or limit an entity, event, or state
    ⓐ w. nouns
    α. w. appellatives, or common nouns, where, as in Pla., Thu., Demosth. et al., the art. has double significance, specific or individualizing, and generic.
    א. In its individualizing use it focuses attention on a single thing or single concept, as already known or otherwise more definitely limited: things and pers. that are unique in kind: ὁ ἥλιος, ἡ σελήνη, ὁ οὐρανός, ἡ γῆ, ἡ θάλασσα, ὁ κόσμος, ἡ κτίσις, ὁ θεός (BWeiss [s. on θεός, beg.]), ὁ διάβολος, ὁ λόγος (J 1:1, 14), τὸ φῶς, ἡ σκοτία, ἡ ζωή, ὁ θάνατος etc. (but somet. the art. is omitted, esp. when nouns are used w. preps.; B-D-F §253, 1–4; Rob. 791f; Mlt-Turner 171). ἐν συναγωγῇ καὶ ἐν τῷ ἱερῷ J 18:20.—Virtues, vices, etc. (contrary to Engl. usage): ἡ ἀγάπη, ἡ ἀλήθεια, ἡ ἁμαρτία, ἡ δικαιοσύνη, ἡ σοφία et al.—The individualizing art. stands before a common noun that was previously mentioned (without the art.): τοὺς πέντε ἄρτους Lk 9:16 (after πέντε ἄρτοι vs. 13). τὸ βιβλίον 4:17b (after βιβλίον, vs. 17a), τοὺς μάγους Mt 2:7 (after μάγοι, vs. 1). J 4:43 (40); 12:6 (5); 20:1 (19:41); Ac 9:17 (11); Js 2:3 (2); Rv 15:6 (1).—The individ. art. also stands before a common noun which, in a given situation, is given special attention as the only or obvious one of its kind (Hipponax [VI B.C.] 13, 2 West=D.3 16 ὁ παῖς the [attending] slave; Diod S 18, 29, 2 ὁ ἀδελφός=his brother; Artem. 4, 71 p. 245, 19 ἡ γυνή=your wife; ApcEsdr 6:12 p. 31, 17 μετὰ Μωσῆ … ἐν τῷ ὄρει [Sinai]; Demetr. (?): 722 fgm 7 Jac. [in Eus., PE 9, 19, 4] ἐπὶ τὸ ὄρος [Moriah]) τῷ ὑπηρέτῃ to the attendant (who took care of the synagogue) Lk 4:20. εἰς τὸν νιπτῆρα into the basin (that was there for the purpose) J 13:5. ἰδοὺ ὁ ἄνθρωπο here is this (wretched) man 19:5. ἐκ τῆς παιδίσκης or ἐλευθέρας by the (well-known) slave woman or the free woman (Hagar and Sarah) Gal 4:22f. τὸν σῖτον Ac 27:38. ἐν τῇ ἐπιστολῇ 1 Cor 5:9 (s. ἐπιστολή) τὸ ὄρος the mountain (nearby) Mt 5:1; 8:1; 14:23; Mk 3:13; 6:46; Lk 6:12; 9:28 al.; ἡ πεισμονή this (kind of) persuasion Gal 5:8. ἡ μαρτυρία the (required) witness or testimony J 5:36.—The art. takes on the idea of κατʼ ἐξοχήν ‘par excellence’ (Porphyr., Abst. 24, 7 ὁ Αἰγύπτιος) ὁ ἐρχόμενος the one who is (was) to come or the coming one par excellence=The Messiah Mt 11:3; Lk 7:19. ὁ προφήτης J 1:21, 25; 7:40. ὁ διδάσκαλος τ. Ἰσραήλ 3:10 (Ps.-Clem., Hom. 5, 18 of Socrates: ὁ τῆς Ἑλλάδος διδάσκαλος); cp. MPol 12:2. With things (Stephan. Byz. s.v. Μάρπησσα: οἱ λίθοι=the famous stones [of the Parian Marble]) ἡ κρίσις the (last) judgment Mt 12:41. ἡ ἡμέρα the day of decision 1 Cor 3:13; (cp. Mi 4:6 Mt); Hb 10:25. ἡ σωτηρία (our) salvation at the consummation of the age Ro 13:11.
    ב. In its generic use it singles out an individual who is typical of a class, rather than the class itself: ὁ ἀγαθὸς ἄνθρωπος Mt 12:35. κοινοῖ τὸν ἄνθρωπον 15:11. ὥσπερ ὁ ἐθνικός 18:17. ὁ ἐργάτης Lk 10:7. ἐγίνωσκεν τί ἦν ἐν τῷ ἀνθρώπῳ J 2:25. τὰ σημεῖα τοῦ ἀποστόλου 2 Cor 12:12. ὁ κληρονόμος Gal 4:1. So also in parables and allegories: ὁ οἰκοδεσπότης Mt 24:43. Cp. J 10:11b, 12. The generic art. in Gk. is often rendered in Engl. by the indef. art. or omitted entirely.
    β. The use of the art. w. personal names is varied; as a general rule the presence of the art. w. a personal name indicates that the pers. is known; without the art. focus is on the name as such (s. Dssm., BPhW 22, 1902, 1467f; BWeiss, D. Gebr. des Art. b. d. Eigennamen [im NT]: StKr 86, 1913, 349–89). Nevertheless, there is an unmistakable drift in the direction of Mod. Gk. usage, in which every proper name has the art. (B-D-F §260; Rob. 759–61; Mlt-Turner 165f). The ms. tradition varies considerably. In the gospels the art. is usu. found w. Ἰησοῦς; yet it is commonly absent when Ἰ. is accompanied by an appositive that has the art. Ἰ. ὁ Γαλιλαῖος Mt 26:69; Ἰ. ὁ Ναζωραῖος vs. 71; Ἰ. ὁ λεγόμενος Χριστός 27:17, 22. Sim. Μαριὰμ ἡ μήτηρ τοῦ Ἰ. Ac 1:14. The art. somet. stands before oblique cases of indecl. proper names, apparently to indicate their case (B-D-F §260, 2; Rob. 760). But here, too, there is no hard and fast rule.—HTeeple, NTS 19, ’73, 302–17 (synopt.).
    γ. The art. is customarily found w. the names of countries (B-D-F §261, 4; W-S. § 18, 5 d; Rob. 759f); less freq. w. names of cities (B-D-F §261, 1; 2; Rob. 760; Mlt-Turner 170–72). W. Ἰερουσαλήμ, Ἱεροσόλυμα it is usu. absent (s. Ἱεροσόλυμα); it is only when this name has modifiers that it must have the art. ἡ νῦν Ἰ. Gal 4:25; ἡ ἄνω Ἰ. vs. 26; ἡ καινὴ Ἰ. Rv 3:12. But even in this case it lacks the art. when the modifier follows: Hb 12:22.—Names of rivers have the art. ὁ Ἰορδάνης, ὁ Εὐφράτης, ὁ Τίβερις Hv 1, 1, 2 (B-D-F §261, 8; Rob. 760; Mlt-Turner 172). Likew. names of seas ὁ Ἀδρίας Ac 27:27.
    δ. The art. comes before nouns that are accompanied by the gen. of a pronoun (μοῦ, σοῦ, ἡμῶν, ὑμῶν, αὐτοῦ, ἑαυτοῦ, αὐτῶν) Mt 1:21, 25; 5:45; 6:10–12; 12:49; Mk 9:17; Lk 6:27; 10:7; 16:6; Ro 4:19; 6:6 and very oft. (only rarely is it absent: Mt 19:28; Lk 1:72; 2:32; 2 Cor 8:23; Js 5:20 al.).
    ε. When accompanied by the possessive pronouns ἐμός, σός, ἡμέτερος, ὑμέτερος the noun always has the art., and the pron. stands mostly betw. art. and noun: Mt 18:20; Mk 8:38; Lk 9:26; Ac 26:5; Ro 3:7 and oft. But only rarely so in John: J 4:42; 5:47; 7:16. He prefers to repeat the article w. the possessive following the noun ἡ κρίσις ἡ ἐμή J 5:30; cp. 7:6; 17:17; 1J 1:3 al.
    ζ. Adjectives (or participles), when they modify nouns that have the art., also come either betw. the art. and noun: ἡ ἀγαθὴ μερίς Lk 10:42; τὸ ἅγιον πνεῦμα 12:10; Ac 1:8; ἡ δικαία κρίσις J 7:24 and oft., or after the noun w. the art. repeated τὸ πνεῦμα τὸ ἅγιον Mk 3:29; J 14:26; Ac 1:16; Hb 3:7; 9:8; 10:15. ἡ ζωὴ ἡ αἰώνιος 1J 1:2; 2:25. τὴν πύλην τὴν σιδηρᾶν Ac 12:10. Only rarely does an adj. without the art. stand before a noun that has an art. (s. B-D-F §270, 1; Rob. 777; Mlt-Turner 185f): ἀκατακαλύπτῳ τῇ κεφαλῇ 1 Cor 11:5. εἶπεν μεγάλῃ τῇ φωνῇ Ac 14:10 v.l.; cp. 26:24. κοιναῖς ταῖς χερσίν Mk 7:5 D.—Double modifier τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον τῷ διαβόλῳ Mt 25:41. τὸ θυσιαστήριον τὸ χρυσοῦν τὸ ἐνώπιον τοῦ θρόνου Rv 8:3; 9:13. ἡ πόρνη ἡ μεγάλη ἡ καθημένη 17:1.—Mk 5:36 τὸν λόγον λαλούμενον is prob. a wrong rdg. (B has τὸν λαλ., D τοῦτον τὸν λ. without λαλούμενον).—On the art. w. ὅλος, πᾶς, πολύς s. the words in question.
    η. As in the case of the poss. pron. (ε) and adj. (ζ), so it is w. other expressions that can modify a noun: ἡ κατʼ ἐκλογὴν πρόθεσις Ro 9:11. ἡ παρʼ ἐμοῦ διαθήκη 11:27. ὁ λόγος ὁ τοῦ σταυροῦ 1 Cor 1:18. ἡ ἐντολὴ ἡ εἰς ζωήν Ro 7:10. ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν 1 Th 1:8. ἡ διακονία ἡ εἰς τοὺς ἁγίους 2 Cor 8:4.
    θ. The art. precedes the noun when a demonstrative pron. (ὅδε, οὗτος, ἐκεῖνος) belonging with it comes before or after; e.g.: οὗτος ὁ ἄνθρωπος Lk 14:30; J 9:24. οὗτος ὁ λαός Mk 7:6. οὗτος ὁ υἱός μου Lk 15:24. οὗτος ὁ τελώνης 18:11 and oft. ὁ ἄνθρωπος οὗτος Mk 14:71; Lk 2:25; 23:4, 14, 47. ὁ λαὸς οὗτος Mt 15:8. ὁ υἱός σου οὗτος Lk 15:30 and oft.—ἐκείνη ἡ ἡμέρα Mt 7:22; 22:46. ἐκ. ἡ ὥρα 10:19; 18:1; 26:55. ἐκ. ὁ καιρός 11:25; 12:1; 14:1. ἐκ. ὁ πλάνος 27:63 and oft. ἡ οἰκία ἐκείνη Mt 7:25, 27. ἡ ὥρα ἐκ. 8:13; 9:22; ἡ γῆ ἐκ. 9:26, 31; ἡ ἡμέρα ἐκ. 13:1. ὁ ἀγρὸς ἐκ. vs. 44 and oft.—ὁ αὐτός s. αὐτός 3b.
    ι. An art. before a nom. noun makes it a vocative (as early as Hom.; s. KBrugman4-AThumb, Griech. Gramm. 1913, 431; Schwyzer II 63f; B-D-F §147; Rob. 769. On the LXX Johannessohn, Kasus 14f.—ParJer 1:1 Ἰερεμία ὁ ἐκλεκτός μου; 7:2 χαῖρε Βαρούχι ὁ οἰκονόμος τῆς πίστεως) ναί, ὁ πατήρ Mt 11:26. τὸ κοράσιον, ἔγειρε Mk 5:41. Cp. Mt 7:23; 27:29 v.l.; Lk 8:54; 11:39; 18:11, 13 (Goodsp, Probs. 85–87); J 19:3 and oft.
    ⓑ Adjectives become substantives by the addition of the art.
    α. ὁ πονηρός Eph 6:16. οἱ σοφοί 1 Cor 1:27. οἱ ἅγιοι, οἱ πλούσιοι, οἱ πολλοί al. Likew. the neut. τὸ κρυπτόν Mt 6:4. τὸ ἅγιον 7:6. τὸ μέσον Mk 3:3. τὸ θνητόν 2 Cor 5:4. τὰ ἀδύνατα Lk 18:27. τὸ ἔλαττον Hb 7:7. Also w. gen. foll. τὰ ἀγαθά σου Lk 16:25. τὸ μωρόν, τὸ ἀσθενὲς τοῦ θεοῦ 1 Cor 1:25; cp. vs. 27f. τὸ γνωστὸν τοῦ θεοῦ Ro 1:19. τὰ ἀόρατα τοῦ θεοῦ vs. 20. τὸ ἀδύνατον τοῦ νόμου 8:3. τὰ κρυπτὰ τῆς αἰσχύνης 2 Cor 4:2.
    β. Adj. attributes whose noun is customarily omitted come to have substantive force and therefore receive the art. (B-D-F §241; Rob. 652–54) ἡ περίχωρος Mt 3:5; ἡ ξηρά 23:15 (i.e. γῆ). ἡ ἀριστερά, ἡ δεξιά (sc. χείρ) 6:3. ἡ ἐπιοῦσα (sc. ἡμέρα) Ac 16:11. ἡ ἔρημος (sc. χώρα) Mt 11:7.
    γ. The neut. of the adj. w. the art. can take on the mng. of an abstract noun (Thu. 1, 36, 1 τὸ δεδιός=fear; Herodian 1, 6, 9; 1, 11, 5 τὸ σεμνὸν τῆς παρθένου; M. Ant. 1, 1; Just., D. 27, 2 διὰ τὸ σκληροκάρδιον ὑμῶν καὶ ἀχάριστον εἰς αὐτόν) τὸ χρηστὸν τοῦ θεοῦ God’s kindness Ro 2:4. τὸ δυνατόν power 9:22. τὸ σύμφορον benefit 1 Cor 7:35. τὸ γνήσιον genuineness 2 Cor 8:8. τὸ ἐπιεικές Phil 4:5 al.
    δ. The art. w. numerals indicates, as in Il. 5, 271f; X. et al. (HKallenberg, RhM 69, 1914, 662ff), that a part of a number already known is being mentioned (Diod S 18, 10, 2 τρεῖς μὲν φυλὰς … τὰς δὲ ἑπτά=‘but the seven others’; Plut., Cleom. 804 [8, 4] οἱ τέσσαρες=‘the other four’; Polyaenus 6, 5 οἱ τρεῖς=‘the remaining three’; Diog. L. 1, 82 Βίας προκεκριμένος τῶν ἑπτά=Bias was preferred before the others of the seven [wise men]. B-D-F §265): οἱ ἐννέα the other nine Lk 17:17. Cp. 15:4; Mt 18:12f. οἱ δέκα the other ten (disciples) 20:24; Mk 10:41; lepers Lk 17:17. οἱ πέντε … ὁ εἷς … ὁ ἄλλος five of them … one … the last one Rv 17:10.
    ⓒ The ptc. w. the art. receives
    α. the mng. of a subst. ὁ πειράζων the tempter Mt 4:3; 1 Th 3:5. ὁ βαπτίζων Mk 6:14. ὁ σπείρων Mt 13:3; Lk 8:5. ὁ ὀλεθρεύων Hb 11:28. τὸ ὀφειλόμενον Mt 18:30, 34. τὸ αὐλούμενον 1 Cor 14:7. τὸ λαλούμενον vs. 9 (Just., D. 32, 3 τὸ ζητούμενον). τὰ γινόμενα Lk 9:7. τὰ ἐρχόμενα J 16:13. τὰ ἐξουθενημένα 1 Cor 1:28. τὰ ὑπάρχοντα (s. ὑπάρχω 1). In Engl. usage many of these neuters are transl. by a relative clause, as in β below. B-D-F §413; Rob. 1108f.
    β. the mng. of a relative clause (Ar. 4, 2 al. οἱ νομίζοντες) ὁ δεχόμενος ὑμᾶς whoever receives you Mt 10:40. τῷ τύπτοντί σε Lk 6:29. ὁ ἐμὲ μισῶν J 15:23. οὐδὲ γὰρ ὄνομά ἐστιν ἕτερον τὸ δεδομένον (ὸ̔ δέδοται) Ac 4:12. τινές εἰσιν οἱ ταράσσοντες ὑμᾶς Gal 1:7. Cp. Lk 7:32; 18:9; J 12:12; Col 2:8; 1 Pt 1:7; 2J 7; Jd 4 al. So esp. after πᾶς: πᾶς ὁ ὀργιζόμενος everyone who becomes angry Mt 5:22. πᾶς ὁ κρίνων Ro 2:1 al. After μακάριος Mt 5:4, 6, 10. After οὐαὶ ὑμῖν Lk 6:25.
    ⓓ The inf. w. neut. art. (B-D-F §398ff; Rob. 1062–68) is used in a number of ways.
    α. It stands for a noun (B-D-F §399; Rob. 1062–66) τὸ (ἀνίπτοις χερσὶν) φαγεῖν Mt 15:20. τὸ (ἐκ νεκρῶν) ἀναστῆναι Mk 9:10. τὸ ἀγαπᾶν 12:33; cp. Ro 13:8. τὸ ποιῆσαι, τὸ ἐπιτελέσαι 2 Cor 8:11. τὸ καθίσαι Mt 20:23. τὸ θέλειν Ro 7:18; 2 Cor 8:10.—Freq. used w. preps. ἀντὶ τοῦ, διὰ τό, διὰ τοῦ, ἐκ τοῦ, ἐν τῷ, ἕνεκεν τοῦ, ἕως τοῦ, μετὰ τό, πρὸ τοῦ, πρὸς τό etc.; s. the preps. in question (B-D-F §402–4; Rob. 1068–75).
    β. The gen. of the inf. w. the art., without a prep., is esp. frequent (B-D-F §400; Mlt. 216–18; Rob. 1066–68; DEvans, ClQ 15, 1921, 26ff). The use of this inf. is esp. common in Lk and Paul, less freq. in Mt and Mk, quite rare in other writers. The gen. stands
    א. dependent on words that govern the gen.: ἄξιον 1 Cor 16:4 (s. ἄξιος 1c). ἐξαπορηθῆναι τοῦ ζῆν 2 Cor 1:8. ἔλαχε τοῦ θυμιᾶσαι Lk 1:9 (cp. 1 Km 14:47 v.l. Σαοὺλ ἔλαχεν τοῦ βασιλεύειν).
    ב. dependent on a noun (B-D-F §400, 1; Rob. 1066f) ὁ χρόνος τοῦ τεκεῖν Lk 1:57. ἐπλήσθησαν αἱ ἡμέραι τοῦ τεκεῖν αὐτήν 2:6. ἐξουσία τοῦ πατεῖν 10:19. εὐκαιρία τοῦ παραδοῦναι 22:6. ἐλπὶς τοῦ σῴζεσθαι Ac 27:20; τοῦ μετέχειν 1 Cor 9:10. ἐπιποθία τοῦ ἐλθεῖν Ro 15:23. χρείαν ἔχειν τοῦ διδάσκειν Hb 5:12. καιρὸς τοῦ ἄρξασθαι 1 Pt 4:17. τ. ἐνέργειαν τοῦ δύνασθαι the power that enables him Phil 3:21. ἡ προθυμία τοῦ θέλειν zeal in desiring 2 Cor 8:11.
    ג. Somet. the connection w. the noun is very loose, and the transition to the consecutive sense (=result) is unmistakable (B-D-F §400, 2; Rob. 1066f): ἐπλήσθησαν ἡμέραι ὀκτὼ τοῦ περιτεμεῖν αὐτόν Lk 2:21. ὀφειλέται … τοῦ κατὰ σάρκα ζῆν Ro 8:12. εἰς ἀκαθαρσίαν τοῦ ἀτιμάζεσθαι 1:24. ὀφθαλμοὺς τοῦ μὴ βλέπειν 11:8. τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν 1 Cor 10:13.
    ד. Verbs of hindering, ceasing take the inf. w. τοῦ μή (s. Schwyzer II 372 for earlier Gk; PGen 16, 23 [207 A.D.] κωλύοντες τοῦ μὴ σπείρειν; LXX; ParJer 2:5 φύλαξαι τοῦ μὴ σχίσαι τὰ ἱμάτιά σου): καταπαύειν Ac 14:18. κατέχειν Lk 4:42. κρατεῖσθαι 24:16. κωλύειν Ac 10:47. παύειν 1 Pt 3:10 (Ps 33:14). ὑποστέλλεσθαι Ac 20:20, 27. Without μή: ἐγκόπτεσθαι τοῦ ἐλθεῖν Ro 15:22.
    ה. The gen. of the inf. comes after verbs of deciding, exhorting, commanding, etc. (1 Ch 19:19; ParJer 7:37 διδάσκων αὐτοὺ τοῦ ἀπέχεσθαι) ἐγένετο γνώμης Ac 20:3. ἐντέλλεσθαι Lk 4:10 (Ps 90:11). ἐπιστέλλειν Ac 15:20. κατανεύειν Lk 5:7. κρίνειν Ac 27:1. παρακαλεῖν 21:12. προσεύχεσθαι Js 5:17. τὸ πρόσωπον στηρίζειν Lk 9:51. συντίθεσθαι Ac 23:20.
    ו. The inf. w. τοῦ and τοῦ μή plainly has final (=purpose) sense (ParJer 5:2 ἐκάθισεν … τοῦ ἀναπαῆναι ὀλίγον; Soph., Lex. I 45f; B-D-F §400, 5 w. exx. fr. non-bibl. lit. and pap; Rob. 1067): ἐξῆλθεν ὁ σπείρων τοῦ σπείρειν a sower went out to sow Mt 13:3. ζητεῖν τοῦ ἀπολέσαι = ἵνα ἀπολέσῃ 2:13. τοῦ δοῦναι γνῶσιν Lk 1:77. τοῦ κατευθῦναι τοὺς πόδας vs. 79. τοῦ σινιάσαι 22:31. τοῦ μηκέτι δουλεύειν Ro 6:6. τοῦ ποιῆσαι αὐτά Gal 3:10. τοῦ γνῶναι αὐτόν Phil 3:10. Cp. Mt 3:13; 11:1; 24:45; Lk 2:24, 27; 8:5; 24:29; Ac 3:2; 20:30; 26:18; Hb 10:7 (Ps 39:9); 11:5; GJs 2:3f; 24:1.—The apparently solecistic τοῦ πολεμῆσαι Ro 12:7 bears a Semitic tinge, cp. Hos 9:13 et al. (Mussies 96).—The combination can also express
    ז. consecutive mng. (result): οὐδὲ μετεμελήθητε τοῦ πιστεῦσαι αὐτῷ you did not change your minds and believe him Mt 21:32. τοῦ μὴ εἶναι αὐτὴν μοιχαλίδα Ro 7:3. τοῦ ποιεῖν τὰ βρέφη ἔκθετα Ac 7:19. Cp. 3:12; 10:25.
    ⓔ The art. is used w. prepositional expressions (Artem. 4, 33 p. 224, 7 ὁ ἐν Περγάμῳ; 4, 36 ὁ ἐν Μαγνησίᾳ; 4 [6] Esdr [POxy 1010 recto, 8–12] οἱ ἐν τοῖς πεδίοις … οἱ ἐν τοῖς ὄρεσι καὶ μετεώροις; Tat. 31, 2 οἱ μὲν περὶ Κράτητα … οἱ δὲ περὶ Ἐρατοσθένη) τῆς ἐκκλησίας τῆς ἐν Κεγχρεαῖς Ro 16:1. ταῖς ἐκκλησίαις ταῖς ἐν τῇ Ἀσίᾳ Rv 1:4. τῷ ἀγγέλῳ τῆς ἐν (w. place name) ἐκκλησίας 2:1, 8, 12, 18; 3:1, 7, 14 (on these pass. RBorger, TRu 52, ’87, 42–45). τοῖς ἐν τῇ οἰκίᾳ to those in the house Mt 5:15. πάτερ ἡμῶν ὁ ἐν τ. οὐρανοῖς 6:9. οἱ ἀπὸ τῆς Ἰταλίας Hb 13:24. οἱ ἐν Χριστῷ Ἰησοῦ Ro 8:1. οἱ ἐξ ἐριθείας 2:8. οἱ ἐκ νόμου 4:14; cp. vs. 16. οἱ ἐκ τῆς Καίσαρος οἰκίας Phil 4:22. οἱ ἐξ εὐωνύμων Mt 25:41. τὸ θυσιαστήριον … τὸ ἐνώπιον τοῦ θρόνου Rv 8:3; cp. 9:13. On 1:4 s. ref in B-D-F §136, 1 to restoration by Nestle. οἱ παρʼ αὐτοῦ Mk 3:21. οἱ μετʼ αὐτοῦ Mt 12:3. οἱ περὶ αὐτόν Mk 4:10; Lk 22:49 al.—Neut. τὰ ἀπὸ τοῦ πλοίου pieces of wreckage fr. the ship Ac 27:44 (difft. FZorell, BZ 9, 1911, 159f). τὰ περί τινος Lk 24:19, 27; Ac 24:10; Phil 1:27 (Tat. 32, 2 τὰ περὶ θεοῦ). τὰ περί τινα 2:23. τὰ κατʼ ἐμέ my circumstances Eph 6:21; Phil 1:12; Col 4:7. τὰ κατὰ τὸν νόμον what (was to be done) according to the law Lk 2:39. τὸ ἐξ ὑμῶν Ro 12:18. τὰ πρὸς τὸν θεόν 15:17; Hb 2:17; 5:1 (X., Resp. Lac. 13, 11 ἱερεῖ τὰ πρὸς τοὺς θεούς, στρατηγῷ δὲ τὰ πρὸς τοὺς ἀνθρώπους). τὰ παρʼ αὐτῶν Lk 10:7. τὸ ἐν ἐμοί the (child) in me GJs 12:2 al.
    ⓕ w. an adv. or adverbial expr. (1 Macc 8:3) τὸ ἔμπροσθεν Lk 19:4. τὸ ἔξωθεν Mt 23:25. τὸ πέραν Mt 8:18, 28. τὰ ἄνω J 8:23; Col 3:1f. τὰ κάτω J 8:23. τὰ ὀπίσω Mk 13:16. τὰ ὧδε matters here Col 4:9. ὁ πλησίον the neighbor Mt 5:43. οἱ καθεξῆς Ac 3:24. τὸ κατὰ σάρκα Ro 9:5. τὸ ἐκ μέρους 1 Cor 13:10.—Esp. w. indications of time τό, τὰ νῦν s. νῦν 2b. τὸ πάλιν 2 Cor 13:2. τὸ λοιπόν 1 Cor 7:29; Phil 3:1. τὸ πρῶτον J 10:40; 12:16; 19:39. τὸ πρότερον 6:62; Gal 4:13. τὸ καθʼ ἡμέραν daily Lk 11:3.—τὸ πλεῖστον at the most 1 Cor 14:27.
    ⓖ The art. w. the gen. foll. denotes a relation of kinship, ownership, or dependence: Ἰάκωβος ὁ τοῦ Ζεβεδαίου Mt 10:2 (Thu. 4, 104 Θουκυδίδης ὁ Ὀλόρου [sc. υἱός]; Plut., Timol. 3, 2; Appian, Syr. 26 §123 Σέλευκος ὁ Ἀντιόχου; Jos., Bell. 5, 5; 11). Μαρία ἡ Ἰακώβου Lk 24:10. ἡ τοῦ Οὐρίου the wife of Uriah Mt 1:6. οἱ Χλόης Chloë’s people 1 Cor 1:11. οἱ Ἀριστοβούλου, οἱ Ναρκίσσου Ro 16:10f. οἱ αὐτοῦ Ac 16:33. οἱ τοῦ Χριστοῦ 1 Cor 15:23; Gal 5:24. Καισάρεια ἡ Φιλίππου Caesarea Philippi i.e. the city of Philip Mk 8:27.—τό, τά τινος someone’s things, affairs, circumstances (Thu. 4, 83 τὰ τοῦ Ἀρριβαίου; Parthenius 1, 6; Appian, Syr. 16 §67 τὰ Ῥωμαίων) τὰ τοῦ θεοῦ, τῶν ἀνθρώπων Mt 16:23; 22:21; Mk 8:33; cp. 1 Cor 2:11. τὰ τῆς σαρκός, τοῦ πνεύματος Ro 8:5; cp. 14:19; 1 Cor 7:33f; 13:11. τὰ ὑμῶν 2 Cor 12:14. τὰ τῆς ἀσθενείας μου 11:30. τὰ τοῦ νόμου what the law requires Ro 2:14. τὸ τῆς συκῆς what has been done to the fig tree Mt 21:21; cp. 8:33. τὰ ἑαυτῆς its own advantage 1 Cor 13:5; cp. Phil 2:4, 21. τὸ τῆς παροιμίας what the proverb says 2 Pt 2:22 (Pla., Theaet. 183e τὸ τοῦ Ὁμήρου; Menand., Dyscolus 633 τὸ τοῦ λόγου). ἐν τοῖς τοῦ πατρός μου in my Father’s house (so Field, Notes 50–56; Goodsp. Probs. 81–83; difft., ‘interests’, PTemple, CBQ 1, ’39, 342–52.—In contrast to the other synoptists, Luke does not elsewhere show Jesus ‘at home’.) Lk 2:49 (Lysias 12, 12 εἰς τὰ τοῦ ἀδελφοῦ; Theocr. 2, 76 τὰ Λύκωνος; pap in Mayser II [1926] p. 8; POxy 523, 3 [II A.D.] an invitation to a dinner ἐν τοῖς Κλαυδίου Σαραπίωνος; PTebt 316 II, 23 [99 A.D.] ἐν τοῖς Ποτάμωνος; Esth 7:9; Job 18:19; Jos., Ant. 16, 302. Of the temple of a god Jos., C. Ap. 1, 118 ἐν τοῖς τοῦ Διός). Mt 20:15 is classified here by WHatch, ATR 26, ’44, 250–53; s. also ἐμός b.
    ⓗ The neut. of the art. stands
    α. before whole sentences or clauses (Epict. 4, 1, 45 τὸ Καίσαρος μὴ εἶναι φίλον; Prov. Aesopi 100 P. τὸ Οὐκ οἶδα; Jos., Ant. 10, 205; Just., D. 33, 2 τὸ γὰρ … [Ps 109:4]) τὸ Οὐ φονεύσεις, οὐ μοιχεύσεις κτλ. (quot. fr. the Decalogue) Mt 19:18; Ro 13:9. τὸ Καὶ μετὰ ἀνόμων ἐλογίσθη (quot. fr. Is 53:12) Lk 22:37. Cp. Gal 5:14. τὸ Εἰ δύνῃ as far as your words ‘If you can’ are concerned Mk 9:23. Likew. before indirect questions (Vett. Val. 291, 14 τὸ πῶς τέτακται; Ael. Aristid. 45, 15 K. τὸ ὅστις ἐστίν; ParJer 6:15 τὸ πῶς ἀποστείλης; GrBar 8:6 τὸ πῶς ἐταπεινώθη; Jos., Ant. 20, 28 ἐπὶ πείρᾳ τοῦ τί φρονοῖεν; Pel.-Leg. p. 20, 32 τὸ τί γένηται; Mel., Fgm. 8, 2 [Goodsp. p. 311] τὸ δὲ πῶς λούονται) τὸ τί ἂν θέλοι καλεῖσθαι αὐτό Lk 1:62. τὸ τίς ἂν εἴη μείζων αὐτῶν 9:46. τὸ πῶς δεῖ ὑμᾶς περιπατεῖν 1 Th 4:1. Cp. Lk 19:48; 22:2, 4, 23f; Ac 4:21; 22:30; Ro 8:26; Hs 8, 1, 4.
    β. before single words which are taken fr. what precedes and hence are quoted, as it were (Epict. 1, 29, 16 τὸ Σωκράτης; 3, 23, 24; Hierocles 13 p. 448 ἐν τῷ μηδείς) τὸ ‘ἀνέβη’ Eph 4:9. τὸ ‘ἔτι ἅπαξ’ Hb 12:27. τὸ ‘Ἁγάρ’ Gal 4:25.
    ⓘ Other notable uses of the art. are
    α. the elliptic use, which leaves a part of a sentence accompanied by the art. to be completed fr. the context: ὁ τὰ δύο the man with the two (talents), i.e. ὁ τὰ δύο τάλαντα λαβών Mt 25:17; cp. vs. 22. τῷ τὸν φόρον Ro 13:7. ὁ τὸ πολύ, ὀλίγον the man who had much, little 2 Cor 8:15 after Ex 16:18 (cp. Lucian, Bis Accus. 9 ὁ τὴν σύριγγα [sc. ἔχων]; Arrian, Anab. 7, 8, 3 τὴν ἐπὶ θανάτῳ [sc. ὁδόν]).
    β. Σαῦλος, ὁ καὶ Παῦλος Ac 13:9; s. καί 2h.
    γ. the fem. art. is found in a quite singular usage ἡ οὐαί (ἡ θλῖψις or ἡ πληγή) Rv 9:12; 11:14. Sim. ὁ Ἀμήν 3:14 (here the masc. art. is evidently chosen because of the alternate name for Jesus).
    ⓙ One art. can refer to several nouns connected by καί
    α. when various words, sing. or pl., are brought close together by a common art.: τοὺς ἀρχιερεῖς καὶ γραμματεῖς Mt 2:4; cp. 16:21; Mk 15:1. ἐν τοῖς προφήταις κ. ψαλμοῖς Lk 24:44. τῇ Ἰουδαίᾳ καὶ Σαμαρείᾳ Ac 1:8; cp. 8:1; Lk 5:17 al.—Even nouns of different gender can be united in this way (Aristoph., Eccl. 750; Ps.-Pla., Axioch. 12 p. 37a οἱ δύο θεοί, of Apollo and Artemis; Ps.-Demetr., Eloc. c. 292; PTebt 14, 10 [114 B.C.]; En 18:14; EpArist 109) κατὰ τὰ ἐντάλματα καὶ διδασκαλίας Col 2:22. Cp. Lk 1:6. εἰς τὰς ὁδοὺς καὶ φραγμούς 14:23.
    β. when one and the same person has more than one attribute applied to him: πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν J 20:17. ὁ θεὸς καὶ πατὴρ τοῦ κυρίου Ἰ. Ro 15:6; 2 Cor 1:3; 11:31; Eph 1:3; 1 Pt 1:3. ὁ θεὸς καὶ πατὴρ (ἡμῶν) Eph 5:20; Phil 4:20; 1 Th 1:3; 3:11, 13. Of Christ: τοῦ κυρίου ἡμῶν καὶ σωτῆρος 2 Pt 1:11; cp. 2:20; 3:18. τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Tit 2:13 (PGrenf II, 15 I, 6 [139 B.C.] of the deified King Ptolemy τοῦ μεγάλου θεοῦ εὐεργέτου καὶ σωτῆρος [ἐπιφανοῦς] εὐχαρίστου).
    γ. On the other hand, the art. is repeated when two different persons are named: ὁ φυτεύων καὶ ὁ ποτίζων 1 Cor 3:8. ὁ βασιλεὺς καὶ ὁ ἡγεμών Ac 26:30.
    ⓚ In a fixed expression, when a noun in the gen. is dependent on another noun, the art. customarily appears twice or not at all: τὸ πνεῦμα τοῦ θεοῦ 1 Cor 3:16; πνεῦμα θεοῦ Ro 8:9. ὁ λόγος τοῦ θεοῦ 2 Cor 2:17; λόγος θεοῦ 1 Th 2:13. ἡ ἡμέρα τοῦ κυρίου 2 Th 2:2; ἡμ. κ. 1 Th 5:2. ὁ υἱὸς τοῦ ἀνθρώπου Mt 8:20; υἱ. ἀ. Hb 2:6. ἡ ἀνάστασις τῶν νεκρῶν Mt 22:31; ἀ. ν. Ac 23:6. ἡ κοιλία τῆς μητρός J 3:4; κ. μ. Mt 19:12.—APerry, JBL 68, ’49, 329–34; MBlack, An Aramaic Approach3, ’67, 93–95.—DELG. M-M.

    Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > ὁ

  • 18 Griechisch

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    Deutsch-Englisch Wörterbuch > Griechisch

  • 19 griechisch

    Adj. Greek; ARCHIT. und Kunst auch Grecian
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    Grie·chisch
    [ˈgri:çɪʃ]
    \Griechisch lernen/sprechen/studieren to learn/speak/study Greek
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    auf \Griechisch in Greek
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  • 20 Philosophy

       And what I believe to be more important here is that I find in myself an infinity of ideas of certain things which cannot be assumed to be pure nothingness, even though they may have perhaps no existence outside of my thought. These things are not figments of my imagination, even though it is within my power to think of them or not to think of them; on the contrary, they have their own true and immutable natures. Thus, for example, when I imagine a triangle, even though there may perhaps be no such figure anywhere in the world outside of my thought, nor ever have been, nevertheless the figure cannot help having a certain determinate nature... or essence, which is immutable and eternal, which I have not invented and which does not in any way depend upon my mind. (Descartes, 1951, p. 61)
       Let us console ourselves for not knowing the possible connections between a spider and the rings of Saturn, and continue to examine what is within our reach. (Voltaire, 1961, p. 144)
       As modern physics started with the Newtonian revolution, so modern philosophy starts with what one might call the Cartesian Catastrophe. The catastrophe consisted in the splitting up of the world into the realms of matter and mind, and the identification of "mind" with conscious thinking. The result of this identification was the shallow rationalism of l'esprit Cartesien, and an impoverishment of psychology which it took three centuries to remedy even in part. (Koestler, 1964, p. 148)
       It has been made of late a reproach against natural philosophy that it has struck out on a path of its own, and has separated itself more and more widely from the other sciences which are united by common philological and historical studies. The opposition has, in fact, been long apparent, and seems to me to have grown up mainly under the influence of the Hegelian philosophy, or, at any rate, to have been brought out into more distinct relief by that philosophy.... The sole object of Kant's "Critical Philosophy" was to test the sources and the authority of our knowledge, and to fix a definite scope and standard for the researches of philosophy, as compared with other sciences.... [But Hegel's] "Philosophy of Identity" was bolder. It started with the hypothesis that not only spiritual phenomena, but even the actual world-nature, that is, and man-were the result of an act of thought on the part of a creative mind, similar, it was supposed, in kind to the human mind.... The philosophers accused the scientific men of narrowness; the scientific men retorted that the philosophers were crazy. And so it came about that men of science began to lay some stress on the banishment of all philosophic influences from their work; while some of them, including men of the greatest acuteness, went so far as to condemn philosophy altogether, not merely as useless, but as mischievous dreaming. Thus, it must be confessed, not only were the illegitimate pretensions of the Hegelian system to subordinate to itself all other studies rejected, but no regard was paid to the rightful claims of philosophy, that is, the criticism of the sources of cognition, and the definition of the functions of the intellect. (Helmholz, quoted in Dampier, 1966, pp. 291-292)
       Philosophy remains true to its classical tradition by renouncing it. (Habermas, 1972, p. 317)
       I have not attempted... to put forward any grand view of the nature of philosophy; nor do I have any such grand view to put forth if I would. It will be obvious that I do not agree with those who see philosophy as the history of "howlers" and progress in philosophy as the debunking of howlers. It will also be obvious that I do not agree with those who see philosophy as the enterprise of putting forward a priori truths about the world.... I see philosophy as a field which has certain central questions, for example, the relation between thought and reality.... It seems obvious that in dealing with these questions philosophers have formulated rival research programs, that they have put forward general hypotheses, and that philosophers within each major research program have modified their hypotheses by trial and error, even if they sometimes refuse to admit that that is what they are doing. To that extent philosophy is a "science." To argue about whether philosophy is a science in any more serious sense seems to me to be hardly a useful occupation.... It does not seem to me important to decide whether science is philosophy or philosophy is science as long as one has a conception of both that makes both essential to a responsible view of the world and of man's place in it. (Putnam, 1975, p. xvii)
       What can philosophy contribute to solving the problem of the relation [of] mind to body? Twenty years ago, many English-speaking philosophers would have answered: "Nothing beyond an analysis of the various mental concepts." If we seek knowledge of things, they thought, it is to science that we must turn. Philosophy can only cast light upon our concepts of those things.
       This retreat from things to concepts was not undertaken lightly. Ever since the seventeenth century, the great intellectual fact of our culture has been the incredible expansion of knowledge both in the natural and in the rational sciences (mathematics, logic).
       The success of science created a crisis in philosophy. What was there for philosophy to do? Hume had already perceived the problem in some degree, and so surely did Kant, but it was not until the twentieth century, with the Vienna Circle and with Wittgenstein, that the difficulty began to weigh heavily. Wittgenstein took the view that philosophy could do no more than strive to undo the intellectual knots it itself had tied, so achieving intellectual release, and even a certain illumination, but no knowledge. A little later, and more optimistically, Ryle saw a positive, if reduced role, for philosophy in mapping the "logical geography" of our concepts: how they stood to each other and how they were to be analyzed....
       Since that time, however, philosophers in the "analytic" tradition have swung back from Wittgensteinian and even Rylean pessimism to a more traditional conception of the proper role and tasks of philosophy. Many analytic philosophers now would accept the view that the central task of philosophy is to give an account, or at least play a part in giving an account, of the most general nature of things and of man. (Armstrong, 1990, pp. 37-38)
       8) Philosophy's Evolving Engagement with Artificial Intelligence and Cognitive Science
       In the beginning, the nature of philosophy's engagement with artificial intelligence and cognitive science was clear enough. The new sciences of the mind were to provide the long-awaited vindication of the most potent dreams of naturalism and materialism. Mind would at last be located firmly within the natural order. We would see in detail how the most perplexing features of the mental realm could be supported by the operations of solely physical laws upon solely physical stuff. Mental causation (the power of, e.g., a belief to cause an action) would emerge as just another species of physical causation. Reasoning would be understood as a kind of automated theorem proving. And the key to both was to be the depiction of the brain as the implementation of multiple higher level programs whose task was to manipulate and transform symbols or representations: inner items with one foot in the physical (they were realized as brain states) and one in the mental (they were bearers of contents, and their physical gymnastics were cleverly designed to respect semantic relationships such as truth preservation). (A. Clark, 1996, p. 1)
       Socrates of Athens famously declared that "the unexamined life is not worth living," and his motto aptly explains the impulse to philosophize. Taking nothing for granted, philosophy probes and questions the fundamental presuppositions of every area of human inquiry.... [P]art of the job of the philosopher is to keep at a certain critical distance from current doctrines, whether in the sciences or the arts, and to examine instead how the various elements in our world-view clash, or fit together. Some philosophers have tried to incorporate the results of these inquiries into a grand synoptic view of the nature of reality and our human relationship to it. Others have mistrusted system-building, and seen their primary role as one of clarifications, or the removal of obstacles along the road to truth. But all have shared the Socratic vision of using the human intellect to challenge comfortable preconceptions, insisting that every aspect of human theory and practice be subjected to continuing critical scrutiny....
       Philosophy is, of course, part of a continuing tradition, and there is much to be gained from seeing how that tradition originated and developed. But the principal object of studying the materials in this book is not to pay homage to past genius, but to enrich one's understanding of central problems that are as pressing today as they have always been-problems about knowledge, truth and reality, the nature of the mind, the basis of right action, and the best way to live. These questions help to mark out the territory of philosophy as an academic discipline, but in a wider sense they define the human predicament itself; they will surely continue to be with us for as long as humanity endures. (Cottingham, 1996, pp. xxi-xxii)
       In his study of ancient Greek culture, The Birth of Tragedy, Nietzsche drew what would become a famous distinction, between the Dionysian spirit, the untamed spirit of art and creativity, and the Apollonian, that of reason and self-control. The story of Greek civilization, and all civilizations, Nietzsche implied, was the gradual victory of Apollonian man, with his desire for control over nature and himself, over Dionysian man, who survives only in myth, poetry, music, and drama. Socrates and Plato had attacked the illusions of art as unreal, and had overturned the delicate cultural balance by valuing only man's critical, rational, and controlling consciousness while denigrating his vital life instincts as irrational and base. The result of this division is "Alexandrian man," the civilized and accomplished Greek citizen of the later ancient world, who is "equipped with the greatest forces of knowledge" but in whom the wellsprings of creativity have dried up. (Herman, 1997, pp. 95-96)

    Historical dictionary of quotations in cognitive science > Philosophy

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  • Greek art — Greece has a rich and varied artistic history spanning some 5000 years. It began in the Cycladic and Minoan prehistorical civilization, and gave birth to Western classical art in the ancient period (further developing this during the Hellenistic… …   Wikipedia

  • Modern Greek art — This article is part of the series on: History of Greek art Greek Bronze Age Cycladic art Minoan art Mycenean art Art in ancient Greece Archaic Greek art Classical Greek art Hellenistic art …   Wikipedia

  • Contemporary Greek art — This article is part of the series on: History of Greek art Greek Bronze Age Cycladic art Minoan art Mycenean art Art in ancient Greece Archaic Greek art Classical Greek art Hellenistic art …   Wikipedia

  • Art repatriation — is the return of art or cultural objects, usually referring to ancient or looted art, to their country of origin or former owners (or their heirs). The disputed cultural property items are physical artifacts of a group or society that were taken… …   Wikipedia

  • Greek Revival — Greek Revivalism. Greek Revivalist. a style of architecture, furnishings, and decoration prevalent in the U.S. and in parts of Europe in the first half of the 19th century, characterized by a more or less close imitation of ancient Greek designs… …   Universalium

  • Art in ancient Greece — This article is part of the series on: History of Greek art Greek Bronze Age Cycladic art Minoan art Mycenean art Art in ancient Greece Archaic Greek art Classical Greek art Hellenistic a …   Wikipedia

  • Art of the Indo-Greeks — The art of the Indo Greeks is poorly documented, and few works of art (apart from their coins and a few stone palettes) are directly attributed to them. The coinage of the Indo Greeks however is generally considered as some of the most… …   Wikipedia

  • ART — This article is arranged according to the following outline: Antiquity to 1800 INTRODUCTION: JEWISH ATTITUDE TO ART biblical period the sanctuary and first temple period second temple period after the fall of jerusalem relation to early christian …   Encyclopedia of Judaism

  • Art of Croatia — Croatian art describes the visual arts in Croatia from medieval times to the present. In Early Middle Ages, Croatia was important centre for art and architecture in Southeastern Europe. There were many Croatian artists during the Medieval periods …   Wikipedia

  • Greek pottery — Pottery made in ancient Greece. Its painted decoration has become the primary source of information about the development of Greek pictorial art. It was made in a variety of sizes and shapes, according to its intended use; large vessels were used …   Universalium

  • Greek Revival architecture — Brandenburg Gate in Berlin, Germany. The Greek Revival was an architectural movement of the late 18th and early 19th centuries, predominantly in Northern Europe and the United States. A product of Hellenism, it may be looked upon as the last… …   Wikipedia

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