in philosophic sense

View, sight: P. and V. θέα, ἡ.

Mental contemplation: P. θέα, ἡ, θεωρία, ἡ, P. and V. σκέψις, ἡ.

Speculation ( in philosophic sense): P. θεωρία, ἡ.

σοφισ-τής, οῦ, ὁ,

A master of one's craft, adept, expert, of diviners, Hdt.2.49; of poets,

μελέταν σοφισταῖς πρόσβαλον Pi.I.5(4).28

, cf. Cratin.2; of musicians,

σοφιστὴς.. παραπαίων χέλυν A.Fr. 314

, cf. Eup.447, Pl.Com. 140; σοφιστῇ Θρῃκί (sc. Thamyris) E.Rh. 924, cf. Ath.14.632c: with modal words added,

οἱ σ. τῶν ἱερῶν μελῶν Ael.NA11.1

; of the Creator of the universe ([etym.] ὁ δημιουργός) , πάνυ θαυμαστὸν λέγεις ς. Pl.R. 596d; of cooks,

εἰς τοὺς σ. τὸν μάγειρον ἐγγράφω Alex.149.14

, cf. Euphro 1.11; οἱ τὴν ἱππείαν ς. skilled in.., Ael.NA13.9: metaph., σ. πημάτων deviser, contriver of pains, E.Heracl. 993:—then,

2 wise, prudent or statesmanlike man, in which sense the seven Sages are called σοφισταί, Hdt.1.29, cf. Isoc.15.235, Arist.Fr.5, D.61.50; of Pythagoras, Hdt.4.95; of natural philosophers, Hp.VM20; of Isocrates and Plato, D.H.Comp.25; of the Βραχμᾶνες, Arr.An.6.16.5, cf. γυμνοσοφισταί; freq. with a slightly iron. sense,

ἵνα μάθῃ σ. ὢν Διὸς νωθέστερος A.Pr.62

, cf. 944;

ψυχή.. κρείσσων σοφιστοῦ παντὸς εὑρέτις S.Fr. 101

, cf. E.Hipp. 921: prov.,

μισῶ σοφιστὴν ὅτις οὐχ αὑτῷ σοφός Id.Fr. 905

: of the philosophic sage, Aristid.2.311 J.

II from late v B.C., a Sophist, i.e. one who gave lessons in grammar, rhetoric, politics, mathematics, for money, such as Prodicus, Gorgias, Protagoras,

τὴν σοφίαν τοὺς ἀργυρίου τῷ βουλομένῳ πωλοῦντας σοφιστὰς ἀποκαλοῦσιν X.Mem.1.6.13

, cf. Cyn.13.8, Th.3.38, Pl.Prt.31 3c, Euthd. 271c, La. 186c, Men. 85b, Isoc.15.148, Arist.SE 165a22;

σ. ἄχρηστοι καὶ βίου δεόμενοι Lys.33.3

; but sts. even of Socrates (though he did not teach for money), Aeschin.1.173; so of Christ, Luc.Peregr.13: hence (from the ill repute of the professed sophists at Athens),

2 sophist (in bad sense), quibbler, cheat, Ar.Nu. 331, 1111, al., Pl.Sph. 268d;

γόητα καὶ σοφιστὴν ὀνομάζων D.18.276

.

3 later of the ῥήτορες, Professors of Rhetoric, and prose writers of the Empire, such as Philostratus and Libanius, Suid.;

Ἀπολλωνίδῃ σοφιστῇ PLips. 97

X 18 (iv A.D.); freq. as a title in epitaphs, IG3.625,637,680,775, 14.935.

τις, [full] τι, Indef. Pron.

A any one, any thing, enclitic through all cases (for exceptions v. infr.):—but τίς; τί; Interrog. Pron. who? what?, oxyt. in the monosyll. cases, parox. in the others:—Dialectal forms: Cypr. σις ( si se) Inscr.Cypr.135.10 H.; Arc. σις (with <*> for ς) IG5(2).262.25 (Mantinea, v B.C.); Thess. κις ib.9(2).515.12 ([place name] Larissa), 1226.4, 1229.27 ([place name] Phalanna), pl. κινες ib.517.41 ([place name] Larissa), neut. κι in διεκί, ποκκί (qq.v.); neut. pl. [dialect] Dor. σά, [dialect] Boeot. τά, [dialect] Aeol. dat. τίω, τίοισι (v. infr. B). (I.-E. q[uglide]i-, cf. Lat. quis, quid, etc.; for σά, τά, v. ἄσσα, σά μάν; with τέο (v. infr. B) cf. OSlav. gen. c<*>eso.)

A Indef. Pron. τις, τι, gen. [dialect] Ion. τεο Od.16.305, Hdt.1.58; more freq. τευ Il.2.388, al., Hdt.4.30, al., Meliss.7, etc.; Trag. and [dialect] Att. του A.Pr.21, Ar.Ach. 329, Th.1.70, etc. (sts. fem., S.Aj. 290, OT 1107 (lyr.), E.Hec. 370, etc.); του is rare after 300 B.C., never in LXX or NT, but found in IG12(5).798.17 (Tenos, iii B.C.), PCair.Zen.250.6, 647.23 (iii B.C.), Plb.3.23.3, revived by the Atticists, D.H.8.29, Plu.Fab.20, etc.; τινος Pi.P.2.90, IG12.16.17, 65.41, A.Eu. 5, Ch. 102, S.Ant. 698, al., Hdt.2.109, al. (Rh.Mus.72.483), etc.; dat. [dialect] Ion.

τεῳ Il.16.227

, Od.11.502, Hdt.2.48, 5.86; Trag. and [dialect] Att. τῳ (also in Hom., Il.1.299, 12.328, Od.13.308, 20.297, al., always in masc.) A.Th. 1045, IG12.39.54, D.S.18.45; as fem., A.Th. 472, S. OT80, etc.; τινι (Hom. in the form

οὔ τινι Il.17.68

, Od.14.96) Pi. O.9.26, al., B.17.12, Hdt.1.114 (elsewh. fem., 2.62, 3.69, 83, 4.113), A.Th. 1041, S.Aj. 443, 495, etc.; acc. τινα Il.1.62, 5.761, etc., neut. τι 2.122, etc.: dual τινε Od.4.26, Pl.Sph. 237d, Prm. 143c, 149e: pl. τινες (Hom. only in

οὔ τινες Od.6.279

, 17.587 and οἵτινες (v. ὅστις)); [dialect] Dor. τινεν SIG527.127 (Drerus, iii B.C.); nom. and acc. neut. τινα (

ὅτινα Il.22.450

), never in Trag., Ar., Th., or Hdt., f.l. in Isoc.4.74, first in Pl.Chrm. 163d, Ep. 325a, D.47.63, Hyp.Ath.19, Alex.110, Sotad.Com.1.22, Arist.EN 1094a5, IG42(1).121.35 (Epid., iv B.C.), etc.; ἄσσα (q.v.) Od.19.218, never in Trag. or Hdt.; [dialect] Att. ἄττα first in Th.1.113, 2.100, Ar.Ra. 173, al., Pl.R. 400a, etc., never in LXX, Plb., D.S., Str., revived by the Atticists, D.H.Comp.3, etc.; gen. [dialect] Ion. τεων Hdt.2.175, 5.57, τεῶν cj. for γε ῶν in 4.76; τινων not in Hdt., first in Ar.Eq. 977 (lyr.); dat. τισι, τισιν, first in Hdt. 9.113, X.Ath.1.18; N.-W. [dialect] Dor. τινοις GDI1409.5 (Delph., iii B.C.); [dialect] Ion. τεοισι Hdt.8.113, 9.27 (for τεοις and τεον v. τεός); acc. τινας Il.15.735, Od.11.371 (also in οὕστινας, ὅτινας, v. ὅστις), etc.; neut. τινα (v. supr.):—any one, any thing, some one, some thing; and as Adj. any, some, and serving as the Indef. Art. a, an;

θεός νύ τίς ἐστι κοτήεις Il.5.191

;

καί τις θεὸς ἡγεμόνευεν Od.9.142

; οὐδέ τις αὐτὸν ἠείδη δμώων ib. 205; ἤ τι ὀϊσάμενος, ἢ.. ib. 339; μή τίς μοι ὑποδείσας ἀναδύη ib. 377, cf. 405- 410; εἴ τινά που μετ' ὄεσσι λάβοι ib. 418, cf. 421, al.; τις θεός construed as if τις θεῶν, 19.40, cf. 11.502, IG12.94.19, E.Hel. 1039.

II special usages:

1 some one (of many), i.e. many a one,

ὧδε δέ τις εἴπεσκεν Il.7.201

, etc.: sts. with meiosis, implying all or men, 13.638, Od.3.224; so in Prose, Hdt.5.49 fin., Th.2.37, etc.

2 any one concerned, every one,

εὖ μέν τις δόρυ θηξάσθω Il.2.382

; ἀλλά τις αὐτὸς ἴτω let every man come himself, 17.254;

ἵνα τις στυγέῃσι καὶ ἄλλος 8.515

, cf. 16.209, 17.227, al.; so in Trag. and [dialect] Att., even with the imper., τοῦτό τις.. ἴστω S Aj.417 (lyr.), cf. E.Ba. 346, Ar.Av. 1187;

ἀγορεύω τινὶ ἐμὲ μὴ βασανίζειν Id.Ra. 628

; τοὺς ξυμμάχους αὐτόν τινα κολάζειν that every man should himself chastise his own allies, Th.1.40, cf. 6.77;

ὅ τί τις ἐδύνατο Id.7.75

; ἄμεινόν τινος better than any others, D.21.66, cf. 19.35:—this is more fully expressed by adding other pronominal words,

τις ἕκαστος Od.9.65

, Th.6.31, etc.;

πᾶς τις A.Ag. 1205

, Hdt.6.80, Th.8.94, etc.;

ἅπας τις Hdt.3.113

, etc.;

οὐδέν τι μᾶλλον Id.4.118

. In these senses, τις is freq. combined with pl. words, οἱ κακοὶ.. οὐκ ἴσασι, πρίν τις ἐκβάλῃ, for πρὶν ἐκβάλωσι, S.Aj. 965; οἷς ἂν ἐπίω, ἧσσόν τις πρόσεισι, for ἧσσον προσίασι, Th.4.85;

ἐτόλμα τις.., ὁρῶντες Id.2.53

, cf. 7.75; esp. after εἴ or ἤν τις, X. Mem.1.2.62, al.

3 in reference to a definite person, whom one wishes to avoid naming, οὐκ ἔφασαν ἰέναι, ἐὰν μή τις χρήματα διδῷ (i.e. Cyrus) Id.An.1.4.12, cf. Ar.Ra. 552, Theoc.5.122; so also euphem. for something bad,

ἤν τι ποιῶμεν Th.2.74

;

ἂν οὗτός τι πάθῃ D.4.11

: hence for the [ per.] 1st or [ per.] 2nd pers. Pron.,

ἅ τιν' οὐ πείσεσθαι ὀΐω Il.1.289

, cf. S.Ant. 751; ποῖ τις τρέψεται; for ποῖ τρέψομαι; Ar.Th. 603, cf. S.Aj. 245 (lyr.), 1138, Th.4.59, X.An.3.4.40, 5.7.31, etc.

4 indefinitely, where we say they, French on, sts. with an ironical force,

φοβεῖταί τις A.Ch.59

(lyr.);

μισεῖ τις ἐκεῖνον D.4.8

; as voc., τὸν Πλοῦτον ἔξω τις κάλει call P. out, somebody, Ar.Pl. 1196.

5 τις, τι may be opposed, expressly or by implication, to οὐδείς, οὐδέν, and mean somebody, something, by meiosis for some great one, some great thing, ηὔχεις τις εἶναι you boasted that you were somebody, E.El. 939;

εἰσὶν ὅμως τινὲς οἱ εὐδοκιμοῦντες Arist.Pol. 1293b13

;

τὸ δοκεῖν τιν' εἶναι Men.156

;

τὸ δοκεῖν τινὲς εἶναι D.21.213

;

ὡς σὲ μὲν ἐν τῇ πόλει δεῖ τινὰ φαίνεσθαι, τὴν πόλιν δ' ἐν τοῖς Ἕλλησι μηδενὸς ἀξίαν εἶναι Id.10.71

; κἠγών τις φαίνομαι ἦμεν after all I too am somebody, Theoc.11.79, cf. Act.Ap.5.36; also in neut.,

οἴονταί τι εἶναι ὄντες οὐδενὸς ἄξιοι Pl.Ap. 41e

, cf.Phd. 63c, Phdr. 243a, Euthd. 303c, etc.:— so τι λέγειν to be near the mark, opp. οὐδὲν λέγειν, Id.Prt. 339c, R. 329e, Phdr. 260a, etc.;

ἵνα καὶ εἰδῶμεν εἴ τι ὅδε λέγει Id.Cra. 407e

;

οἴεσθέ τι ποιεῖν, οὐδὲν ποιοῦντες Id.Smp. 173c

.

b τις is sts. opp. to another word,

ἀελλοπόδων μέν τιν' εὐφραίνοισιν ἵππων τιμαί.., τέρπεται δὲ καί τις.. Pi.Fr. 221

;

τισὶ τῶν πολιτῶν ἀποροῦσι συνεξέδωκε θυγατέρας.., τοὺς δ' ἐλύσατο ἐκ τῶν πολεμίων Lys.19.59

;

μέρος μέν τι σιδήρου, μέρος δέ τι ὀστράκινον LXX Da.2.33

(more freq. with the Article, v. infr. 10 c); ἔστιν οὖν οὐ πᾶν τὸ ταχύ, ἀλλά τι (sic codd. BT)

αὐτοῦ ἀγαστόν Pl.Cra. 412c

;

ἀναγκαῖον ἤτοι πᾶσι τοῖς πολίταις ἀποδίδοσθαι πάσας ταύτας τὰς κρίσεις ἢ τισὶ πάσας.. ἢ τινὰς μὲν αὐτῶν πᾶσι τινὰς δὲ τισίν Arist.Pol. 1298a9

, cf. 1277a23; τὸ μεῖζον τοῦθ' ὅπερ ἐστὶν ἑτέρου λέγεται· τινὸς γὰρ λέγεται μεῖζον greater than something, Id.Cat. 6a38;

τὸ πρώτως ὂν καὶ οὐ τὶ ὂν ἀλλ' ὂν ἁπλῶς Id.Metaph. 1028a30

; πότερον τῷ τυχόντι ἢ τισίν; Id.Pol. 1269a26.

6 with pr. names τις commonly signifies one named so-and-so,

ἦν δέ τις ἐν Τρώεσσι Δάρης Il.5.9

, cf. X.An.3.1.4, etc.; with a sense of contempt, Θερσίτης τις ἦν there was one Thersites, S.Ph. 442.

b one of the same sort, converting the pr. name into an appellative, ἤ τις Ἀπόλλων ἢ Πάν an Apollo or a Pan, A.Ag.55 (anap.); [πόλιες] ταὶ μέλονται πρός τινος ἢ Διὸς ἢ γλαυκᾶς Ἀθάνας Lyr.in PVat.11v xi7;

Σκύλλαν τινά A.Ag. 1233

, cf.Ar.V. 181, Av. 512, Ra. 912: so also

ὥς τις ἥλιος A.Ag. 288

; ἰσθμόν τιν' Ar. Th. 647.

7 with Adjs. τις combines to express the idea of a Subst. used as predicate, ὥς τις θαρσαλέος καὶ ἀναιδής ἐσσι προΐκτης a bold and impudent beggar, Od.17.449, cf. 18.382, 20.140, Il.3.220; ἐγώ τις, ὡς ἔοικε, δυσμαθής a dull ard, Pl.R. 358a, cf. Prt. 340e; φόβου πλέα τις εἶ a cow ard, A.Pr. 696, cf. Th. 979(lyr.), Ag. 1140 (lyr.); ὡς ταχεῖά τις.. χάρις διαρρεῖ in what swift fashion ( = ταχέως πως), S.Aj. 1266, cf. OT 618, Hdt.4.198; δεινόν τι ποιεύμενος thinking it a terrible thing, Id.3.155, 5.33.

8 with numerals and Adjs. expressing number, size, or the like , εἷς δέ τις ἀρχὸς ἀνὴρ.. ἔστω some one man, Il.1.144;

ἕνα τιν' ἂν καθεῖσεν Ar.Ra. 911

;

δώσει δέ τι ἕν γε φέρεσθαι Od.15.83

;

τινὰ μίαν νύκτα Th.6.61

;

προσκαλεσάμενός τινας δύο τῶν ἑκατονταρχῶν Act.Ap.23.23

; sts. the τις softens the definiteness of the numeral, ἑπτά τινες some seven, seven or so, Th.7.34;

ἐς διακοσίους τινάς Id.3.111

, cf. 7.87, 8.21; so without an actual numeral, ἡμέρας τινάς some days, i.e. several, Id.3.52; στρατῷ τινι of a certain amount, considerable, Id.8.3; ἐνιαυτόν τινα a year or so, Id.3.68; so οὐ πολλοί τινες, τινὲς οὐ πολλοί, A.Pers. 510, Th. 6.94, etc.; ὀλίγοι τινές or

τινὲς ὀλίγοι Id.2.17

, 3.7; οὔ τινα πολλὸν χρόνον no very long time, Hdt.5.48;

τις στρατιὰ οὐ πολλή Th.6.61

; so also ὅσσος τις χρυσός what a store of gold, Od.10.45, cf. Hdt. 1.193, 2.18, etc.;

κόσοι τινές Id.7.234

;

πηλίκαι τινὲς τιμωρίαι Isoc. 20.3

;

πολλὸς γάρ τις ἔκειτο Il.7.156

;

ἐκ πολλοῦ τευ χρόνου Hdt. 2.58

.

9 with Pronominal words, ἀλλά τί μοι τόδε θυμὸς.. μερμηρίζει something, namely this, Od.20.38, cf. 380; οἷός τις what sort of a man, Il.5.638 (dub. l.), cf. Od.9.348, 20.377, Pl.Prt. 313a, etc.;

ποῖός τις S.Ant.42

, OC 1163, Hdt.3.34, X.An.7.6.24, etc.;

ὁποῖός τις Id.Cyr.2.2.2

, al.;

εὐτυχίη τις τοιήδε Hdt.3.139

, cf. X.Mem.1.1.1, etc.;

τοιοῦτός τις Id.An.5.8.7

.

10 with the Article,

a when a noun with the Art. is in appos. with τις, as ὅταν δ' ὁ κύριος παρῇ τις when the person in authority, whoever he be, is here, S.OC 289; τοὺς αὐτοέντας.. τιμωρεῖν τινας (v.l. τινα) Id.OT 107.

b in Philosophic writers, τις is added to the Art. to show that the Art. is used to denote a particular individual who is not specified in the general formula, although he would be in the particular case, ὁ τὶς ἄνθρωπος the individual man (whoever he may be), this or that man, opp. ἄνθρωπος (man in general), ὁ τὶς ἵππος, ἡ τὶς γραμματική, Arist.Cat. 1b4, 8; τὸ τὶ μέγεθος, opp. ὅλως τὸ μέγεθος, Id.Pol. 1283a4, cf. S.E.P.2.223; but in

ἑνὸς γὰρ τό γε τὶ φήσεις σημεῖον εἶναι Pl.Sph. 237d

, the Art. is used as in Il. cc. s.v. ὁ, ἡ

, τό B.1.5

: later ὅ τις (or ὁ τὶς ) much like ὁ δεῖνα, δεῦρο ὅ τις θεός, ὄφθητί μοι in a general formula of invocation, PMag.Par.1.236; αἴρω σε, ἥ τις βοτάνη ib.287; εἰς τήν τινα κρείαν (leg. χρείαν) ib.289.

c freq. in opposed clauses,

ὁ μέν τις.., ὁ δὲ.. E.Med. 1141

, Hec. 624, Pl.Phd. 99b, etc.;

ὁ μέν τις.., ἄλλος δὲ.. E.IT 1407

;

ὁ μὲν.., ὁ δέ τις.. X.Cyr.1.4.15

: pl.,

οἱ μέν τινες.., οἱ δὲ.. Hdt.1.127

, cf. Th.2.91;

οἱ μέν τινες.., οἱ δὲ.., οἱ δέ τινες X.Cyr.3.2.10

, etc.; οἱ μὲν.., οἱ δέ τινες.. ib.6.1.26, etc.: also combined with other alternative words,

ὁ μέν τις.., ὁ δέ τις.., ἕτερος δέ τις.. Id.Smp.2.6

; ὁ μὲν.., ἕτερος δέ τις.., ὁ δὲ.. , etc., Ar. Pl. 162 sq.: also in neut.,

τὸ μέν τι.., τὸ δέ τι.. Pl.Ep. 358a

;

τὸ μέν τι.., τὸ δὲ.. Hdt.3.40

; in adverb. sense, τὸ μὲν.., τὸ δέ τι.. partly.., partly.., Plb.1.73.4; and τι remains unaltered even when the Art. is pl.,

τὰ μέν τι μαχόμενοι, τὰ δὲ καὶ ἀναπαυόμενοι X.An.4.1.14

, cf. HG7.1.46; also τὸ δέ τι.. but in some measure.., without τὸ μέν preceding, Th.1.107, cf. 118, 7.48.

d later τις is used as in b supr. but without the Art., γράψον.. ὅτι τι καί τι εἴληφας that you have received such and such things, POxy.937.22 (iii A.D.); κληρονόμους καταλείπω τὴν θυγατέρα μού τινα καὶ τὸν σύντροφον αὐτῆς τινα καί τινα ib.1034.2 (ii A.D.); τίς τινι χαίρειν A to B greeting (in a draft letter), ib. 509 (ii A.D.).

II the neut. τι is used,

a collectively, ἦν τι καὶ ἐν ταῖς Συρακούσαις there was a party.., Th.7.48; so perh. τῶν ἄλλων οὔ πέρ τι πεφυγμένον ἐστ' Ἀφροδίτην, οὔτε θεῶν, οὔτ' ἀνθρώπων no class, h.Ven.34 (but masc. τις in h.Merc. 143).

b euphem. for something bad, v. supr. 3.

c joined with Verbs, somewhat, in any degree, at all,

ἦ ῥά τί μοι κεχολώσεαι Il.5.421

;

παρεθάρρυνέ τι αὐτούς X.HG6.4.7

, etc.: with Adjs. or Adverbs, οὕτω δή τι ἰσχυραί, οὕτω δή τι πολύγονον, etc., Hdt.3.12, 108, cf. 4.52; so also

ὀλίγον τι ἧσσον Od.15.365

;

οὐδέ τι μᾶλλον Hdt.6.123

, etc.;

ἧσσόν τι Th.3.75

, etc.; οὐ πάνυ τι, πολύ τι, σχεδόν τι, v. πάνυ 1.3,

πολύς 111.1a

, 2a, σχεδόν IV; also in conjunction with

οὐδέν, μηδέν, οὐδέν τι πάντως Hdt.6.3

; οὐδέν, μηδέν τι μᾶλλον, E.Alc. 522, S.Aj. 280;

μηδέν τι λίαν E.Andr. 1234

:—also καί τι καὶ.. ὑποψίᾳ in part also from suspicion, Th.1.107;

καί πού τι καί Pi.O.1.28

.

12 τίς τε freq. in Hom.,

ὡς ὅτε τίς τε Il.3.33

, 4.141, v. τε B.

13 ἤ τις ἢ οὐδείς few or none, next to none, Hdt.3.140, X.Cyr.7.5.45, D.C.47.5, 48.4; ἤ τι ἢ οὐδέν little or nothing, Pl.Ap. 17b;

ἢ οὐδεὶς ἤ τις D.C.41.62

(s. v.l.).

14 τις is pleonast. in such phrases as οὐδέν τι or μηδέν τι, v. supr. 11c.

b repeated in successive clauses,

ὅσα λέγει τις ἢ πράσσειτις ἢψέγειν ἔχει S.Ant. 689

;

εἴ τις δύο ἢ καὶ πλέους τις ἡμέρας λογίζεται Id.Tr. 944

(where however κἄτι πλείους is prob. cj.), cf. E.Or. 1218 (whereas τις is sts. omitted in the first clause,

οὔτε φωνὴν οὔτε του μορφὴν βροτῶν A.Pr.21

, cf. S.Tr.3): but in E.Andr. 734, ἔστι γάρ τις οὐ πρόσω.. πόλις τις, the repetition is pleonastic, as also in A.Supp.57 sq. (lyr., s. v.l.).

15 τις is sts. omitted, οὐδέ κεν ἔνθα τεόν γε μένος καὶ χεῖρας ὄνοιτο (sc. τις) Il.13.287; ὡς δ' ἐν ὀνείρῳ οὐ δύναται (sc. τις)

φεύγοντα διώκειν 22.199

, cf. S.OC 1226 (lyr.), Leg.Gort.2.2, X.Smp.5.2, Pl.Grg. 456d: τις must often be supplied from what goes before, ib. 478c, Prt. 319d.

b sts. also τις is omitted before a gen. case which must depend upon it, as

ἢ [τις] τᾶς ἀσώτου Σισυφιδᾶν γενεᾶς S.Aj. 189

(lyr.); ἢν γαμῇ ποτ' αὐτὸς ἢ [τις]

τῶν ξυγγενῶν Ar.Nu. 1128

;

ἐν τῶν πόλεων IG12.56.14

.--Cf. ὅστις, οὔτις, μήτις, ἄλλο τι.

III Accentuation and position of τις:

1 accentuation: τις is normally enclitic, but in certain uses is orthotone, i.e. theoretically oxytone (τίς, τινά, τινές, τινῶν, etc., cf. Choerob. in Theod.1.373 H.) and barytone when followed by another word ( τὶς or τις, τινὰ, τινὲς, τινῶν, etc.). According to Sch. D.T.p.240 H. its orthotone accent is τίς (not τὶς) , τίνα, τίνες, etc. The orthotone form is used in codd.:

a at the beginning of a sentence, τίς ἔνδον.. ; is any one within? A.Ch. 654 ( τὶς cj. Hermann); τί φημι; = λέγω τι; am I saying anything? S.Tr. 865, OT 1471; <τίς ἦλθε;> ἦλθέ τις has anybody come? Somebody has come, Sch.D.T. l.c.; τὶς κάθηται, τὶς περιπατεῖ, so and so is sitting (walking), S.E.M.8.97; τὶς αἰπόλος καλούμενος Κομάτας Sch.Theoc.7.78;

τίς ποτε οἰκοδεσπότης.. ἐκοπία Aesop.

in Gloss. iii p.41; or after a pause,

πῶς γὰρ ἄν, ἔφην ἐγώ, ὦ βέλτιστε, τὶς ἀποκρίναιτο Pl.R. 337e

; τι οὖν ([etym.] τὶς ἂν εἴποι) ταῦτα λέγεις; D.1.14 (v.l.);

ἔντοσθεν δὲ γυνά, τι θεῶν δαίδαλμα Theoc.1.32

;

οὐ γυμνὸν τὸ φίλαμα, τι δ' ὦ ξένε καὶ πλέον ἑξεῖς Mosch.1.5

(v.l. for τὺ).

b when τις is opp. to another τις or to some other word,

τισὶ μὲν συμφέρει, τισὶ δ' οὐ συμφέρει Arist.Pol. 1284b40

, cf. Th.2.92, Pl.Cri. 49a, D. 9.2;

τινὲς μὲν οὖν.., ἡμεῖς δὲ.. Sor.1.1

;

τὸ τὶ μὲν ψεῦδος ἔχον, τὶ δὲ ἀληθές S.E.M.8.127

;

ἀλλὰ τινὰ μὲν.., τινὰ δὲ.. Gem.14.6

;

ποτὲ μὲν πρὸς πάντα, ποτὲ δὲ πρὸς τινά Sor.1.48

: without such opposition, τοῦτ' εἰς ἀνίαν τοὔπος ἔρχεται τινί for a certain person, S.Aj. 1138. Codd. are not consistent; in signf.11.5a, 10c, 13 they make it enclitic; in signf. 11.5b sts. enclitic, sts. orthotone (v. supr.); sts. enclitic and orthotone in the same sentence,

πάντα δὲ τὰ γιγνόμενα ὑπό τέ τινος γίγνεται καὶ ἔκ τινος καὶ τί Arist.Metaph. 1032a14

, cf. Pl.Chrm. 165c.

2 position:

a τις is rarely first word in the sentence, and rarely follows a pause (v. supr. 111.1a, b); it may stand second word,

ἔσκε τις ἐνθάδε μάντις ἀνήρ Od.9.508

, cf. Il.8.515, 23.331; but in general its position is not far before or after the word to which it belongs in sense,

ἀλλ' ἄγε δή τινα μάντιν ἐρείομεν 1.62

;

φυλακὴ δέ τις ἔμπεδος ἔστω 8.521

.

b in [dialect] Ion. Prose it sts. stands between its genitive and the Article of that genitive,

τῶν τις Περσέων Hdt.1.85

;

τῶν τις ἱρέων Id.2.38

;

τῶν τινες Φοινίκων Id.8.90

;

ἐς τῶν τι ἄλλο στομάτων τοῦ Νείλου Id.2.179

; so also in late Prose, Ath.3.108d, Eust.1402.18, 1659.27, 1676.1.

c it stands between the Art. and Subst. in signf.11.10b.

d τίς τι is the correct order, not τί τις, IG12.110.46, Th.7.10, X.An.4.1.14 (codd. dett.), D.22.22, etc.

e whereas in [dialect] Att. the order ἐάν τις is compulsory, in [dialect] Dor. the usual order is αἴ τίς κα, Leg.Gort.9.43, al., Tab.Heracl.1.105, al. (but

αἴ κά τις Epich.35

, 159;

αἰ δέ κα μή τις Leg.Gort.5.13

): later [dialect] Dor.

εἴ τί κα GDI2101.3

, al.; καἴ τι ἂν ( = καὶ εἴ τι ἂν) IG5(1).1390.50 (Andania, i B.C., v. infr. B.11.1b):—this [dialect] Dor. order influenced the Koine, as in the rare

εἴ τις ἂν Plu.TG15

.

   1) There Are Ideas That Have Their Own True and Immutable Nature

   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)

   2) Examine What Is within Our Reach

   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)

   3) Modern Philosophy Starts with the Cartesian Catastrophe

   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)

   4) The Rightful Claims of Philosophy

   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)

   5) The Philosophy of Philosophy

   Philosophy remains true to its classical tradition by renouncing it. (Habermas, 1972, p. 317)

   6) Philosophy Is a Field Which Has Certain Central Questions

   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)

   7) The Central Task of Philosophy

   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)

   9) The Enduring Value of Philosophy

   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)

    10) The Distinction between Dionysian Man and Apollonian Man, between Art and Creativity and Reason and Self- Control

   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)

fātum, i ( masc. fatus malus meus, Petr. 42, 77), n. [for II. A.], that which is said, an utterance. —Hence,

Prop., a prophetic declaration, oracle, prediction (rare but class.): neque me Apollo fatis fandis dementem invitam ciet, Pac. ap. Cic. Div. 1, 31, 66 (Trag. v. 80 Vahl.):

Lentulum sibi confirmasse ex fatis Sibyllinis haruspicumque responsis se, etc.,

Cic. Cat. 3, 4, 9:

eo fatis quae Veientes scripta haberent,

id. Div. 1, 44, 100:

fatis, ominibus oraculisque portendere,

Liv. 29, 10 fin. Drak. N. cr.:

Siculisne resideret arvis Oblitus factorum,

Verg. A. 5, 703.—

Transf.

In gen., that which is ordained, desting, fate; the heimarmenê or moira of the Greeks (syn.:

fortuna, fors, sors, casus): nec ii, qui dicunt immutabilia esse, quae futura sint nec posse verum futurum convertere in falsum, fati necessitatem confirmant, sed verborum vim interpretantur. At qui introducunt causarum seriem sempiternam, ii mentem hominis voluntate libera spoliatam necessitate fati devinciunt,

Cic. Fat. 9, 20 sq.; hence the philosophic use of the word to denote the eternal, immutable law of nature: fieri omnia fato, ratio cogit fateri. Fatum autem id appello, quod Graeci heimarmenên, id est ordinem seriemque causarum, cum causa causae nexa rem ex se gignat, id. Div. 1, 55, 125 sq.; cf.:

cum vos fato fieri dicatis omnia, quod autem semper ex omni aeternitate verum fuerit, id esse fatum,

id. N. D. 3, 6, 14; and: cum duae sententiae fuissent veterum philosophorum, una eorum, qui censerent omnia ita fato fieri, ut id fatum vim necessitatis afferret;

in qua sententia Democritus, Heraclitus, Empedocles, Aristoteles fuit: altera eorum, quibus viderentur sine ullo fato esse animorum motus voluntarii,

id. Fat. 17, 39; cf.

also: ex hoc genere causarum ex aeternitate pendentium fatum a Stoicis nectitur,

id. Top. 15, 59; and:

anile sane et plenum superstitionis fati nomen ipsum,

id. Div. 2, 7, 19:

si Daphitae fatum fuit ex equo cadere,

id. Fat. 3, 5; cf. id. ib. 12, 28: cf.:

neque si fatum fuerat, effugisset,

id. Div. 2, 8, 20:

ut praedici posset, quid cuique eventurum et quo quisque fato natus esset,

id. ib. 1, 1, 2;

quonam meo fato fieri dicam, ut, etc.,

id. Phil. 2, 1, 1: qua quidem in re singulari sum fato, I experience a remarkable fate, Caecin. ap. Cic. Fam. 6, 7, 1:

si quid mihi humanitus accidisset multa autem impendere videntur praeter naturam etiam praeterque fatum,

i. e. beyond the natural and appointed course of events, id. Phil. 1, 4, 10:

quasi debita sibi fato dominatione,

Suet. Aug. 19:

persuasio, cuncta fato agi,

id. Tib. 69:

nisi dii immortales omni ratione placati suo numine prope fata ipsa flexissent,

Cic. Cat. 3, 8, 19:

orte Saturno, tibi cura magni Caesaris fatis data,

Hor. C. 1, 12, 51:

quo (Caesare) nihil majus meliusve terris Fata donavere bonique divi,

id. ib. 4, 2, 38; id. Carm. Sec. 28:

ut caneret fera Nereus Fata,

id. C. 1, 15, 5; so,

acerba,

id. Epod. 7, 17:

triste,

id. S. 1, 9, 29:

caeca,

id. C. 2, 13, 16:

plebeium in circo positum est fatum,

the fate of the vulgar, Juv. 6, 588:

fata regunt homines,

id. 9, 32; 12, 63.—With ut:

qui hoc fato natus est, ut, etc.,

Cic. Mil. 11, 30:

fuit hoc sive meum sive rei publicae fatum, ut, etc.,

id. Balb. 26, 58.—With ne: eo [p. 730] fato se in iis terris collocatam esse arbitratur, ne, etc., Cic. Font. 16, 35.—

Esp.

Of the will or determination of the gods:

heu stirpem invisam et fatis contraria nostris Fata Phrygum,

Verg. A. 7, 293; 7, 50; cf. Non. 455, 25.—And also of that which determines the fate of a person or thing: Ilio tria fuisse audivi fata, quae illi forent exitio: signum ex arce si perisset;

alterum, etc.,

Plaut. Bacch. 4, 9, 29; so,

Herculis sagittae, quae fatum Trojae fuere,

Just. 20, 1 fin. —Prov.:

fata viam invenient,

Verg. A. 3, 395; 10, 113.— Fāta, ōrum, n., personified as deities, the Fates, Prop. 4, 7, 51; Stat. Th. 8, 26; id. S. 5, 1, 259; Inscr. Orell. 1771 sq.—

a.. Bad fortune, ill fate, calamity, mishap:

dictum facete et contumeliose in Metellos antiquum Naevii est: Fato Metelli Romae fiunt consules,

Pseudo Ascon. ad Cic. Verr. 1, 10, 29 (p. 140 ed. Orell.);

and, alluding to this verse: hoc Verrem dicere aiebant, te (sc. Metellum) non fato, ut ceteros ex vestra familia, sed opera sua consulem factum,

id. ib. 10, 29:

quibus ego confido impendere fatum aliquod et poenas jamdiu improbitati, nequitiae... debitas instare,

Cic. Cat. 2, 5, 11:

exitii ac fati dies,

id. ib. 3, 7, 17:

abditi in tabernaculis aut suum fatum querebantur aut, etc.,

Caes. B. G. 1, 39, 4; cf. Caes. B. C. 2, 6, 1:

quod si jam (quod dii omen avertant) fatum extremum rei publicae venit,

Cic. Phil. 3, 14, 35:

in illo paene fato rei publicae,

id. Dom. 57, 145.— So,

Esp. freq. of death:

sic Hortensii vox exstincta fato suo est, nostra publico,

id. Brut. 96, 328; cf.:

nolite hunc maturius exstingui vulnere vestro quam suo fato,

id. Cael. 32, 79; cf.:

omen fati,

id. Phil. 9, 4, 6; and:

quia nec fato merita nec morte peribat,

Verg. A. 4, 696: ferro, non fato moerus Argivum (i. e. Achilles) occidit, Poët. ap. Quint. 8, 6, 10 Spald.:

perfunctos jam fato = mortuos,

Liv. 9, 1, 6;

qui fato sunt functi,

Quint. 3, 7, 10:

fato cedere,

Liv. 26, 13: fato concessit, Pl. Pan. 11, 3; for which: concedere in fatum, Modestin. Dig. 34, 3, 20:

fato obiit,

died a natural death, Tac. A. 6, 10:

fato fungi,

id. ib. 14, 12 fin.:

ille (uxorem) functam fato respondet,

id. ib. 11, 3:

si me praeceperit fatum,

Curt. 9, 6; Quint. 6, 2, 33.—In this sense sometimes in the plur.:

jamdudum peccas, si mea fata petis,

Ov. H. 19, 118;

Minotauri,

Mel. 2, 7:

mea fata,

my ashes, Prop. 1, 17, 11:

sentiet vivus eam, quae post fata praestari magis solet, venerationem,

Quint. 12, 17, 7:

si me fata intercepissent,

id. 6 praef. 1; cf.: (mater) acerbissimis rapta fatis, id. § 4; cf. the shades or spirits of the dead:

cum fato jacentis,

Mel. 2, 2.—

Concr., one who brings calamity, a plague:

duo illa rei publicae paene fata, Gabinium et Pisonem,

Cic. Sest. 43, 93.

fātum, i ( masc. fatus malus meus, Petr. 42, 77), n. [for II. A.], that which is said, an utterance. —Hence,

Prop., a prophetic declaration, oracle, prediction (rare but class.): neque me Apollo fatis fandis dementem invitam ciet, Pac. ap. Cic. Div. 1, 31, 66 (Trag. v. 80 Vahl.):

Lentulum sibi confirmasse ex fatis Sibyllinis haruspicumque responsis se, etc.,

Cic. Cat. 3, 4, 9:

eo fatis quae Veientes scripta haberent,

id. Div. 1, 44, 100:

fatis, ominibus oraculisque portendere,

Liv. 29, 10 fin. Drak. N. cr.:

Siculisne resideret arvis Oblitus factorum,

Verg. A. 5, 703.—

Transf.

In gen., that which is ordained, desting, fate; the heimarmenê or moira of the Greeks (syn.:

fortuna, fors, sors, casus): nec ii, qui dicunt immutabilia esse, quae futura sint nec posse verum futurum convertere in falsum, fati necessitatem confirmant, sed verborum vim interpretantur. At qui introducunt causarum seriem sempiternam, ii mentem hominis voluntate libera spoliatam necessitate fati devinciunt,

Cic. Fat. 9, 20 sq.; hence the philosophic use of the word to denote the eternal, immutable law of nature: fieri omnia fato, ratio cogit fateri. Fatum autem id appello, quod Graeci heimarmenên, id est ordinem seriemque causarum, cum causa causae nexa rem ex se gignat, id. Div. 1, 55, 125 sq.; cf.:

cum vos fato fieri dicatis omnia, quod autem semper ex omni aeternitate verum fuerit, id esse fatum,

id. N. D. 3, 6, 14; and: cum duae sententiae fuissent veterum philosophorum, una eorum, qui censerent omnia ita fato fieri, ut id fatum vim necessitatis afferret;

in qua sententia Democritus, Heraclitus, Empedocles, Aristoteles fuit: altera eorum, quibus viderentur sine ullo fato esse animorum motus voluntarii,

id. Fat. 17, 39; cf.

also: ex hoc genere causarum ex aeternitate pendentium fatum a Stoicis nectitur,

id. Top. 15, 59; and:

anile sane et plenum superstitionis fati nomen ipsum,

id. Div. 2, 7, 19:

si Daphitae fatum fuit ex equo cadere,

id. Fat. 3, 5; cf. id. ib. 12, 28: cf.:

neque si fatum fuerat, effugisset,

id. Div. 2, 8, 20:

ut praedici posset, quid cuique eventurum et quo quisque fato natus esset,

id. ib. 1, 1, 2;

quonam meo fato fieri dicam, ut, etc.,

id. Phil. 2, 1, 1: qua quidem in re singulari sum fato, I experience a remarkable fate, Caecin. ap. Cic. Fam. 6, 7, 1:

si quid mihi humanitus accidisset multa autem impendere videntur praeter naturam etiam praeterque fatum,

i. e. beyond the natural and appointed course of events, id. Phil. 1, 4, 10:

quasi debita sibi fato dominatione,

Suet. Aug. 19:

persuasio, cuncta fato agi,

id. Tib. 69:

nisi dii immortales omni ratione placati suo numine prope fata ipsa flexissent,

Cic. Cat. 3, 8, 19:

orte Saturno, tibi cura magni Caesaris fatis data,

Hor. C. 1, 12, 51:

quo (Caesare) nihil majus meliusve terris Fata donavere bonique divi,

id. ib. 4, 2, 38; id. Carm. Sec. 28:

ut caneret fera Nereus Fata,

id. C. 1, 15, 5; so,

acerba,

id. Epod. 7, 17:

triste,

id. S. 1, 9, 29:

caeca,

id. C. 2, 13, 16:

plebeium in circo positum est fatum,

the fate of the vulgar, Juv. 6, 588:

fata regunt homines,

id. 9, 32; 12, 63.—With ut:

qui hoc fato natus est, ut, etc.,

Cic. Mil. 11, 30:

fuit hoc sive meum sive rei publicae fatum, ut, etc.,

id. Balb. 26, 58.—With ne: eo [p. 730] fato se in iis terris collocatam esse arbitratur, ne, etc., Cic. Font. 16, 35.—

Esp.

Of the will or determination of the gods:

heu stirpem invisam et fatis contraria nostris Fata Phrygum,

Verg. A. 7, 293; 7, 50; cf. Non. 455, 25.—And also of that which determines the fate of a person or thing: Ilio tria fuisse audivi fata, quae illi forent exitio: signum ex arce si perisset;

alterum, etc.,

Plaut. Bacch. 4, 9, 29; so,

Herculis sagittae, quae fatum Trojae fuere,

Just. 20, 1 fin. —Prov.:

fata viam invenient,

Verg. A. 3, 395; 10, 113.— Fāta, ōrum, n., personified as deities, the Fates, Prop. 4, 7, 51; Stat. Th. 8, 26; id. S. 5, 1, 259; Inscr. Orell. 1771 sq.—

a.. Bad fortune, ill fate, calamity, mishap:

dictum facete et contumeliose in Metellos antiquum Naevii est: Fato Metelli Romae fiunt consules,

Pseudo Ascon. ad Cic. Verr. 1, 10, 29 (p. 140 ed. Orell.);

and, alluding to this verse: hoc Verrem dicere aiebant, te (sc. Metellum) non fato, ut ceteros ex vestra familia, sed opera sua consulem factum,

id. ib. 10, 29:

quibus ego confido impendere fatum aliquod et poenas jamdiu improbitati, nequitiae... debitas instare,

Cic. Cat. 2, 5, 11:

exitii ac fati dies,

id. ib. 3, 7, 17:

abditi in tabernaculis aut suum fatum querebantur aut, etc.,

Caes. B. G. 1, 39, 4; cf. Caes. B. C. 2, 6, 1:

quod si jam (quod dii omen avertant) fatum extremum rei publicae venit,

Cic. Phil. 3, 14, 35:

in illo paene fato rei publicae,

id. Dom. 57, 145.— So,

Esp. freq. of death:

sic Hortensii vox exstincta fato suo est, nostra publico,

id. Brut. 96, 328; cf.:

nolite hunc maturius exstingui vulnere vestro quam suo fato,

id. Cael. 32, 79; cf.:

omen fati,

id. Phil. 9, 4, 6; and:

quia nec fato merita nec morte peribat,

Verg. A. 4, 696: ferro, non fato moerus Argivum (i. e. Achilles) occidit, Poët. ap. Quint. 8, 6, 10 Spald.:

perfunctos jam fato = mortuos,

Liv. 9, 1, 6;

qui fato sunt functi,

Quint. 3, 7, 10:

fato cedere,

Liv. 26, 13: fato concessit, Pl. Pan. 11, 3; for which: concedere in fatum, Modestin. Dig. 34, 3, 20:

fato obiit,

died a natural death, Tac. A. 6, 10:

fato fungi,

id. ib. 14, 12 fin.:

ille (uxorem) functam fato respondet,

id. ib. 11, 3:

si me praeceperit fatum,

Curt. 9, 6; Quint. 6, 2, 33.—In this sense sometimes in the plur.:

jamdudum peccas, si mea fata petis,

Ov. H. 19, 118;

Minotauri,

Mel. 2, 7:

mea fata,

my ashes, Prop. 1, 17, 11:

sentiet vivus eam, quae post fata praestari magis solet, venerationem,

Quint. 12, 17, 7:

si me fata intercepissent,

id. 6 praef. 1; cf.: (mater) acerbissimis rapta fatis, id. § 4; cf. the shades or spirits of the dead:

cum fato jacentis,

Mel. 2, 2.—

Concr., one who brings calamity, a plague:

duo illa rei publicae paene fata, Gabinium et Pisonem,

Cic. Sest. 43, 93.

γυμνᾰσ-ιον [pron. full] [ᾰ], τό,

I in pl., bodily exercises, Pi.Fr.129.4, Hdt.9.33, Hp.Art.58, Pl.R. 539d,etc.

2 metaph., γυμνάσιον γράφειν write an exercise or essay, Gal.19.17.

II gymnastic school, E.Ph. 368, Antipho 3.2.3, Pl.Criti. 117c(pl.),etc.; ἐκ θἠμετέρου γυμνασίου from our school, Ar.V. 526: pl., γ. τὰ ἱππόκροτα the hippodrome, E.Hipp. 229 (anap.).

b οἱ ἀπὸ γ. in Egypt, those who have received training as ἔφηβοι, i.e. the Hellenized inhabitants of the μητροπόλεις, PFlor.179.24 (i A. D.), etc.

2 generally, school,

ἐν γυμνασίοις Ἀκαδημίας Epicr.11.11

;

ἐν Ὁμηρείῳ γ. Epigr.Gr.860

([place name] Chios);

γ. ἀρετῆς Luc.Nigr.19

; of a philosophic school,

ἐκ τοῦ αὐτοῦ γ. Pl.Grg. 493d

, cf.

ὁ ἀπὸ τοῦ αὐτοῦ γ. Dam.Pr. 399

: metaph.,

γῆ γ. ζωῆς Secund.Sent.15

.

3 in collective sense, the youths who attend the school, IPE2.299.8 ([place name] Panticapaeum).

διαδοχ-ή, ἡ, ([etym.] διαδέχομαι)

A taking over from another, νεώς, of a trierarch, D.50.1.

2 succession, ἄλλος παρ' ἄλλου διαδοχαῖς πληρούμενοι by successions or reliefs, A.Ag. 313;

διαδοχῇ τῶν ἐπιγιγνομένων Th.2.36

;

ἡ τῶν τέκνων δ. Arist.Pol. 1334b39

: freq. in dat. pl.,

ἀνάσσειν διαδοχαῖσιν ἐν μέρει ἐνιαυσίαισιν E.Supp. 406

; διαδοχαῖς Ἐρινύων (apparently) by successive attacks of the Furies, Id.IT79; γένους μακραῖς δ. by long pedigrees, Hdn.1.2.2: with Preps., ἐκ διαδοχῆς ἀλλήλοις in turns, D.4.21, cf. Antiph.8 (but, in succession, Arist.Ph. 228a28); κατὰ διαδοχὴν χρόνου or κατὰ δ., Th.7.27,28;

κατὰ διαδοχάς Arist.Mu. 398a33

;

τὰ κατὰ διαδοχὴν κληρονομηθέντα POxy.1201.7

(iii A. D.), cf. BGU907.13 (iii A. D.).

II concrete in military sense, relief, relay,

ἡ δ. τῇ πρόσθεν φυλακῇ ἔρχεται X.Cyr.1.4.17

, cf. D.21.164: metaph.,

σελήνη ἡλίου δ. Secund.Sent.6

.

2 the succession (i.e. successors), Luc.Nigr.38; ἡ περὶ τὸν Πλάτωνα δ. the school of Plato, S.E.M.7.190;

Στωϊκή δ. Plu.2.605b

;

ἡ Ἐπικούρου δ. IG22.1009

(Epist. Plotinae); αἱ Διαδοχαί, title of work by Sotion on the Successions or successive heads of the Philosophic Schools, Ath.4.162e, cf. D.L.Prooem.1, 2.12.

ἀξιόω, [tense] pf.

A

ἠξίωκα Isoc.18.24

:—[voice] Med., v. infr. 111.2:—[voice] Pass., [tense] fut.

ἀξιωθήσομαι Id.9.6

, but also

ἀξιώσεται S.Ant. 637

: [tense] aor. ἠξιώθην: [tense] pf. ἠξίωμαι: ([etym.] ἄξιος):—think, deem worthy,

I c. acc. et gen., whether in good sense, think worthy of a reward,

ἡμᾶς ἀξιοῖλόγου E.Med. 962

;

ἑαυτὸν τῶν καλλίστων X.An.3.2.7

; or in bad, of a punishment,

γοργύρης Hdt.3.145

; ἀ. τινὰ ἀτιμίας Philipp. ap. D.18.166;

κακοῦ Pl.Ap. 38a

:—[voice] Pass.,

ἀξιεύμενος θυγατρὸς τῆς σῆς Hdt.9.111

; λέχη.. τυράννων ἠξιωμένα deemed worthy of kings, E.Hec. 366;

ἀξιοῦσθαι κακῶν Antipho 3.2.10

;

τοῦ αὑτοῦ ὀνόματος Pl.Phd. 103e

,al.

2 c. acc. only, esteem, honour, S.Aj. 1114, E.Heracl. 918; ἀ. τινὰ προσφθέγμασιν honour one with words, A.Ag. 903; of things, value,

οὐκ ἐξἴσου πάσας ἀξιοῦμεν ὑπολήψεις Phld.Herc.1251.12

:—[voice] Pass.,

καλοῖς ὑμεναίοις ἀξιοῦσθαι E.Or. 1210

: abs.,

τύμβον ἀξιούμενον ὁρᾶσθαι Id.Hec. 319

, cf. Th. 5.16.

3 value at a certain price,

ὁπόσης ἂν τιμῆς ἀξιώσῃ τὸ πωλούμενον Pl.Lg. 917d

.

II c.acc. pers. et inf., think one worthy to do or be,

σέ τοι ἠξίωσε ναίειν E.Alc. 572

; οὐκ ἀξιῶ ’γὼ ’μαυτὸν ἰσχύειν μέγα Ar.Eq. 182;

τί σαυτὸν ἀποτίνειν ἀξιοῖς; Pherecr.93

:—[voice] Pass., Pi. N.10.39, A.Pr. 242; διδάσκαλος ἀξιοῦσθαι to be esteemed as a teacher, Pl.Tht. 161d.

2 think fit, expect, require that..,

ἀ. τινὰ ἰέναι Hdt. 2.162

;

ἀ. τινὰ ἀληθῆ λέγειν Antipho2.3.4

; οὐκ ἀ. [ὑμᾶς] τὰ μὴ δεινὰ ἐν ὀρρωδίᾳ ἔχειν we expect that you do not.., Th.2.89, cf. 3.44;

ἀ. σωτηρίαν ἐμοὶ γενέσθαι And.1.143

; ἀ. καὶ παρακαλεῖν τινα c. inf., Decr. ap. D.18.165;

ἀ. ἵνα.. Inscr.Prien.53.58

, al.; simply, ask, request, PEleph.19.18, Apollon.Perg.1 Praef. ([voice] Pass.); esp. pray, τὸν θεὸν ὅπως.. Aristeas 245, cf. LXX Je.7.16, SIG1181.1; τὰ -ούμενα prayers, Aristeas 18; also, ask, inquire of an oracle, Ps.-Callisth. 1.3.

III c. inf. only, ἀ. κομίζεσθαι, τυγχάνειν think one has a right to receive, expect to receive, Th.1.43,7.15;

προῖκα θεωρεῖν ἀ. Thphr. Char.6.4

;

ἄλλο τι ἀξιοῖς ἢ ἀποθανεῖν; Lys.22.5

: with a neg., οὐκ ἀξιῶ ὑποπτεύεσθαι I think I do not deserve to be suspected, have a right not to be.., Th.4.86:—[voice] Pass., ὥστε ἀξιοῦσθαι λῃτουργεῖν so as to be required to.., D.27.64;

υἱῷ προθύμως τἀξιούμενον ποιῶν

one's duty,

Men. 663

.

2 think fit, expect, consent, resolve, etc., and so in various senses, ἀξιῶ θανεῖν I consent to die, S.OT 944, etc.; dare,

ἀξιῶσαι μάχην συνάψαι A.Pers. 335

; deign to do,

εἴ τις ἀξιοῖ μαθεῖν Id.Ag. 1661

, cf. S.OT 1413; ἀξιῶ χρήματα λαμβάνειν I do not hesitate to receive, Pl.Hp.Mi. 364d, etc.; οἶμαι πάντας.. φέρειν ἀξιοῦν ἔρανον I think that all should be glad to bring, D.21.101:—freq. with neg., οὐδ' ἀξιῶ μνησθῆναι I do not think them worth mentioning, Hdt.2.20;

οὐκ ἠξίωσαν οὐδὲ προσβλέψαι A.Pr. 217

;

οὐκ ἀξιώσαντες.. τοῦτο παθεῖν Th.1.102

(but

ἀξιοῦτε μὴ ἀντιδοῦναι δίκην 3.66

);

πείθεσθαι οὐκ ἀξιοῦντες

refusing,

X.Oec.21.4

:—also in [voice] Med. (not in [dialect] Att. Prose), ἀξιοῦσθαι μέλειν deign to care for, A.Ag. 370; φονεὺς γὰρ εἶναι ἠξιώσατο thought fit to be, Id.Eu. 425; οὐκ ἀξιεύμεναι ἀναμίσγεσθαι τῇσι ἄλλῃσι not condescending to.., Hdt.1.199; οὐκ ἀξιεύμενος ἐς τὸν.. θρόνον ἵζεσθαι not deeming oneself worthy to.., Id.7.16.

3 think, deem,

ἀξιοῦντες ἀδικέεσθαι Id.6.87

, cf. S.OC 579, E.HF 1343; ἑκάτεροι νικᾶν ἠξίουν claimed the victory, Th.1.55.

IV make a claim, Id.4.58;

πάντες καθ' ὑπεροχὴν -οῠσιν Arist.Pol. 1288a23

;

ἀξίωσιν ἀ. Plb.38.7.7

; ἀξιοῦν τινά τι make a claim on a person, X.Mem.3.11.12.

2 ἐγὼ μὲν οὑτωσὶ περὶ τῆς τύχης ἀξιῶ hold this opinion.., D.18.255; ἐγὼ μὲν οὐκ ἀξιῶ I think not, Id.20.12: in philosophic language, lay down, maintain (cf.

ἀξίωμα 11.2

), Arist.APr. 37a10, cf. 41b10, Polystr.p.24 W.; ἐν τῷ τοιῷδε ἀξιοῦντι in such a state of opinion, v.l. in Th.3.43.

ἔννοια, ας, ἡ the content of mental processing, thought, knowledge, insight, (so esp. in the philosophers: Pla., Phd. 73c; Aristot., EN 9, 11, 1171a, 31f; 10, 10, 1179b, 13f; Epict. 2, 11, 2 and 3 al.; Plut., Mor. 900a; Diog. L. 3, 79; T. Kellis 22, 4; Herm. Wr. 1, 1; Philo; but also outside philosophic contexts: X., An. 3, 1, 13; Diod S 20, 34, 6; PRein 7, 15 [II B.C.]; UPZ 19, 111; 110, 32 [all II B.C.]; Pr 1:4; 2:11 al.; Jos., Bell. 2, 517 and Ant. 14, 481; Test12Patr; TestSol 20:5 εἰς ἔννοιαν ἐλθεῖν; Just. Tat.; Ath.; ἔ. ἔχειν τοῦ θεοῦ Orig., C. Cels. 4, 96, 3; περὶ τοῦ δημιουργοῦ ἐ. 4, 26, 46; ἔ. τῶν νόμων Did., Gen. 113, 1) κ. ὑμεῖς τ. αὐτὴν ἔννοιαν ὁπλίσασθε arm yourselves also w. the same way of thinking 1 Pt 4:1; ἐννοεῖν ἔ. Dg 8:9. ἐδόκει γ[ὰρ ἑτε]ερογνωμονεῖν τῇ ἐκ[ε]ίν[ου ἐν]νοίᾳ (what was said) appeared to differ in sense from what he (the Redeemer) had in mind GMary 463, 9–11.—αὕτη ἡ ἀπό[ρ]ροια τῆ[ς ἐ]ννοίας, this emanation of the (divine) mind Ox 1081, 30f=SJCh 90, 7f; cp. Just., A I, 64, 5 πρώτην ἔννοιαν ἔφασαν τὴν Ἀθηνᾶν ‘they called Athena the first thought [of Zeus]’, sim. Helen as wife of Simon Magus 26, 3. Pl. (Jos., Ant. 6, 37; Just., D. 93, 1; Tat., Ath.) w. διαλογισμοί 1 Cl 21:3. W. ἐνθυμήσεις (Job 21:27 Sym.) Hb 4:12; 1 Cl 21:9. W. λογισμοί Pol 4:3.—B. 1212. DELG s.v. νόος. M-M. TW. Sv.