Admiration

Passages

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• From A Greek-English Lexicon (Liddell-Scott) (1957)

  évapa, wy, τά (v. évaipw), only in pl., the arms and trappings of a slain Soe, spoils, Lat. spolia, ἔν. βροτόεντα φέρειν 1]. 6. 480; or φέρεσθαι 8. 5343; πολλ᾽ ἔν. Τρώων taken from them, 13. 268; so, ἔν. βροτόεντα Δόλωνος 10. 570:—generally, spoil, booty, τὴν [φόρμιγγα] ἕλετ᾽ ἐξ ἐνά- ρων 9. 188, cf. 6, 68, Hes. Sc. 357 :—Ep. word (used by Soph. Aj.177) for the Trag. σκῦλα, λάφυρα. évapapiokw: aor. I ἐνῆρσα :---ἰο fit or fasten in, ἐν δὲ σταθμοὺς ἄρσε Od. 21. 45. 11. évapnpa, intr., to be fitted in, εὖ évapnpds Od. 5. 236; 3 sing., Arat. 453. ἐνᾶἄράσσω, fut. fw, to dash against, τι ἐπί τι Paus. 4. 13, 1:—Pass. to be dashed against, és Tas πέτρας App. Civ. 5. 98. ἐνάργει, Dor. impf. of évepyéw, Theocr. ἐνάργεια, ἡ, clearness, distinctness, bright or vivid appearance, Plat. Polit. 277 C: in Rhet. vivid description, Dion. H. de Lys. 7. II. a clear view, Polyb. 3. 54, 2, etc. ἐνάργημα, τό, a phenomenon, Epicur. ap. Diog. L. 10. 93. ἐναργής, ἔς, visible, palpable, in bodily shape, properly, like ἐμφανής, of the gods appearing in their own forms (cf. Virg. manifesto in lumine), χαλεποὶ δὲ θεοὶ φαίνεσθαι ἐναργεῖς 1]. 20.131; οὐ yap πω πάντεσσι θεοὶ φαίνονται ἐναργεῖς Od. τό. 161, cf. 3. 420., 7. 201:—often of a dream or vision, ἐναργὲς ὄνειρον ἐπέσσυτο 4.841; ὄναρ Aesch. Pers. 170, etc.; ὄψιν ἐνυπνίου τῷ EwiiTod πάθει ἐναργεστάτην most clearly relating to.., Hdt. 5. 55, cf. 72473 so, ἐναργὴς ταῦρος in visible form a bull, a very bull, Soph. Tr. 11; ἐν. τινα στῆσαι to set him bodily be- fore one, Id. O. C. 910; ἐν. βλεφάρων ἵμερος desire beaming from the eyes, Id. Ant. 795. 2. manifest to the mind's eye, τάδε σοι βλέπειν πάρεστ᾽ ἐν. Id. Tr. 224; λῃστὴς ἐν. the manifest robber, Id. O. T. 535. cf. Ant. 263; τοῖς δρῶσιν ἐναργὴς ἡ ὕβρις φαίνεται Dem. 538. 5 :— Ady. --γῶς, visibly, manifestly, Aesch. Theb. 136, Soph. El. 838; ἐν. ἡ θεός σ᾽ ἐπισκοπεῖ Ar. Eq. 1173. 8. of words, etc., clear, distinct, plain, manifest, of an oracle, ἐν. Bagis ἦλθεν Aesch. Pr. 663; freq. in Prose, ἐν. τεκμήριον, σημεῖον, παράδειγμα, a clear, plain proof, etc., Plat. Ion 535 C, Tim. 72 B, Dem. 326.5; καὶ τοῦτο ἐναργὲς ὅτι .. , for δῆλον ὅτι, Plat. Theaet. 150 D, cf. Ar. Vesp. 50 :—Adv., évapyéws λέγειν Hat. 8. 77; Comp. -ἔστερον more clearly, εἰπεῖν, διειδέναι Plat. Tim. 49 B, Rep. 611 C; Sup. -έστατα, 14. Alc. 1.132 Ὁ. ΤΙ. brilliant, splendid, βωμός Pind. Ο. 7. 75. (Acc. to some from ἀργός, ἀργής bright ; others from ἐν ἔργῳ real.) évapyorns, 770s, 7, =evapyea, Poll. 4. 97.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  καλλιστέφᾶἄνος, ov, beautiful-crowned, of Demeter, h. Hom. Cer. 252, 296; of Hera, Tyrtae. 1; εὐφροσύνη Eur. Bacch. 376. 11. x. ἐλαία the wild olive tree at Olympia, from which the crowns of victory were taken, Arist. Mirab. 51. 1, Paus. 5. 15, 3. καλλιστό-κροτος, ov, sounding most beautifully, Nicet. Eug. 2. 320. κάλλιστος, 7, ov, Sup. of καλός : v. καλός B. : καλλιστρούθια, τά, name of a kind of fig, Ath. 75 E. Ἰζαλλιστώ, ots, , daughter of Lycaon, Eur. Hel. 375 (in voc. Καλ- λιστοῖ), changed into a bear, Paus. 1. 25, I, etc.; and connected with the constellation Arctos, Hes. ap. Hygin. Poet. Astr. 2.1, Virg. G.1.138, etc. : she is always found in connexion with Artemis, and her tomb was near the temple of “Apreyis Καλλίστη, Paus. 8.35, 8: cf. καλός 1. 2, and v. Miiller Proleg. Mythol. p. 75: Aesch. wrote a drama called Καλλιστώ. καλλίσφῦρος, ὁ, ἡ, beautiful-ankled, of women, καλλισφύρου εἵνεκα νύμ- φῆς Il. 9. 560 (556), cf. 14. 319, Od. 5. 333; Νίκη Hes. Th. 384, etc. καλλιτεκνία, ἡ, the beauty of children, Parthen. 33. καλλίτεκνος, ov, with beautiful children, Arist. Fr.622;—Comp., Luc. Ὁ. Deor. 16.1; Sup., Plut. Aemil. 5:---καλλίτεξ, ἡ, Hdn. Epimer. 186. καλλιτεχνέω, to work beautifully, Eust. Opusc. 153. 72, Olympiod. KaAAtTéxvys, ov, ὁ, a beautiful artist, Anacreont. 4.1; pl. —réxves, Epigr. Gr. 796. καλλιτεχνία, ἡ, beauty of workmanship, Plut. Pericl. 13, Ath. 191 B. καλλίτεχνος, 6, ἡ, making beautiful works of art, Strabo 41, 757. καλλιτόκεια, 7, pecul. poét. fem. of sq., Opp. C. 1. 6. καλλιτόκος, ov, =xadXitexvos, Christod. Ecphr. 132. καλλίτοξος, 6, 7, with beautiful bow, Eur. Phoen. 1162. καλλιτράπεζος [a], ov, with beautiful, i.e. well-spread, table, Callias Κυκλ. 2, Ameips. Spev6. 1. καλλίτρἴχον, τό, -- καλλίφυλλον, Diosc. 4. 136, Ael.N. A. 1. 35. kadAirpixos, ov, later form for καλλίθριξ, Opp. C. 1. 321. II. roducing luxuriant hair, Diosc. 1. 178. κἀλλιφ᾽, Ep. for κάλλιπε, i. 6. κατέλιπε. καλλιφᾶνής, és,=sq., Byz. καλλιφεγγήϑ, és, beautiful-shining, ἡλίου σέλας, “Ἕως Eur. Tro. 860, Hipp. 455, cf. Theodect. ap. Stob. t. 10.8; ἄνθος ap. Ath. 680 B. καλλιπλόκαμος ----- καλλωπίζω. καλλίφθογγος, ον, beautiful-sounding, κιθάρα, ὠδή Eur. H. F. 350, Ion 1693) ἱστοῦ ld 1-1. 222. καλλίφλοξ, ὁ, ἡ, auspiciously burning, πέλανος Eur. Ion 706. καλλιφῦύής, és, of beautiful growth or shape, Nonn.D.15. 171. καλλίφυλλον, τό, maiden-hair, a small kind of fern, Hipp.1226E: also καλλίτριχον and ἀδίαντον. καλλίφυλλος, ον, with beautiful leaves, Anacreont. 45. 3; prob. 1. Theophr. H. P. 5. 3, 2 (for καλλόφυλλοϑ). καλλιφύτευτος, ov, beautifully planted, Nicet. Ann. 21. 9. καλλίφῦτος, ov, =foreg., Nonn. Ὁ. 47. 38. καλλιφωνέω, to pronounce elegantly, Eust. 664. 41. καλλιφωνία, ἡ, beauty of sound or pronunciation, Dion. H. de Rhet. ΤΡ 4-1, uc. ΡΙΞΟΙ 22: 2. beauty of voice, Epiphan. 1. 564 A. καλλίφωνος, ὁ, ἡ, with a fine voice, ὑποκριταί Plat. Legg. 817 C. καλλίχειρ, χειρος, ὁ, ἡ, with beautiful hands, wAévat Chaerem.ap. Ath. 608 B.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  καί νύ Ke, and now perhaps, καί νύ Kev .. ἄσπετον ἤρατο κῦδος, εἰ μή .., Il. 3.373, cf. 8.90, Od. 24.50; so, καί νύ κε δή Il. 17. 530: also followed by εἰ without μή, Od. 11. 3173 by ἀλλά, Ib. 630:—with no apodosis, καί νύ Kev és δεκάτην γενεὴν ἕτερόν γ᾽ ἔτι βύσκοι 14. 325. καίνυμαι, Dep. fo surpass, excel, c. acc. pers. et inf. modi, ἐκαίνυτο φῦλ᾽ ἀνθρώπων νῆα κυβερνῆσαι he surpassed mankind in steering, Od. 3. 282; also c, dat. rei, ἥ ῥα γυναικῶν φῦλον ἐκαίνυτο .. εἴδεί τε μεγέθει τε Hes. Sc. 4; cf. dmoxaiyupa.—Besides this impf., Homer more often uses the pf. and plqpf. κέκασμαι, ἐκεκάσμην, Dor. κέκαδμαι, used as pres. and impf., formed from *a¢w (v. sub fin.; ἐκάζοντο, καζόμενος occur in Nicet. Ann. 120, 141) :—to excel one in a thing, c. acc. pers. et dat. rei, ἐγχείῃ δ᾽ ἐκέκαστο Πανέλληνας 1]. 2.5303; ὃς ἡλικίην ἐκέκαστο ἔγχεϊ θ᾽ ἱπποσύνῃ τε 16. 808; ὃς ἀνθρώπους ἐκέκαστο κλεπτοσύνῃ θ᾽ ὅρκῳ τε Od. 19. 395, cf. Il. 20. 35; 6. inf. pro dat. rei, ὁμηλικίην ἐκέ- KaoTo γνῶναι surpassed them all in knowledge, 2.158; so, ἐκέκαστο ἰθύνειν Ap. Rh. 2. 867 and v. sub ἀποκαίνυμαι :—so also c. dat. rei only, δόλοισι κεκασμένε excellent in wiles, Il. 4. 339; παντοίῃς ἀρετῇσι κεκασ- μένος ἐν Δαναοῖσι Od. 4. 725, cf. 815., 9. 509, 1]. 5.543 dyAaln .. μετὰ δμωῇσι κέκασσαι Od. 19.82; ἐκ πάντων τέχνῃσι κεκασμένος Οὐρανιώνων Hes. ΤῊ. 920; c. gen., τῶν σε .. πλούτῳ καὶ υἱάσι φασὶ κεκάσθαι above all these (as if é« τούτων), Il. 24.546; (for Il. 24. 535, v. ἐπικαίνυμαιλ) :---- so in later Poets, ὦμον ἐλέφαντι κεκαδμένον Pind. O. 1. 42; φρουραῖς κέκασται is well furnished with .., Eur. ΕἸ. 616; πανουργίαις μείζοσι κεκασμένον Ar. Eq. 685; and absol., εὖ κεκασμένον δόρυ a well-armed band, Aesch. Eum. 766.—Poét. Verb, for Plat. Rep. 334 B is borrowed from Od. 19. 395. (Though like καίνω in form, it seems rather to belong to 4/KAA, which appears in the pf. and plqpf. κέκαδμαι, etc.) καὶ viv, and now, even now, Hom., mostly used when he wishes to confirm a general statement by an example, e. g. Il. 1. 109, Od. I. 35; καὶ νῦν ἤτοι Od. 4. 151. kaivw, Aesch. Ag. 1562, Cho. 886: fut. κἄνῶ Eur. H. F. 1075: aor. 2 ἔκᾶνον Trag., inf. κἄνεῖν, Dor. κανῆν Theocr. 24. 90: pf. κέκονα Soph. Fr. 896 :—Pass., Aesch. Theb. 347, Eur. I. T. 27:—collat. form of κταίνω or κτείνω, to kill, slay, Aesch. Theb. 630, Cho. 930, &c., and often in Soph.—This Trag. form is used by Timocr. (lyr.) 1. 9, Theocr. l.c: Xen. once uses the simple Verb καίνω, Cyr. 4. 2, 24; but the compd. κατακαίνω several times. καίνωσις, ews, 7, renovation (of grief), Philo 2. 45: innovation (of words), Joseph. A. J. 8.6, Io.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  καλλίπλουτος, ov, adorned with riches, πόλις Pind. O. 13.159. καλλίπνοος, ov, contr. -πνοῦυς, ovy, beautifully-breathing,avdds Telest. 4 :—also of smell, καλλ. ἄνθη ap. Hesych. καλλίπολις, ews, 4, fair-city, Plat.Rep. 527 C: often as a prop. name, Hdt. 7. 154, etc. κἀλλϊπον, Ep. for κατέλιπον, v. καταλείπω. καλλίπονος, ov, beautifully wrought, Paul. 5, Ecphr. 138. καλλιπότἄμος, ov, of beautiful rivers, voris Eur. Phoen. 645. κάλλοιππος, ov, with fine horses, Niceph. Blemm.:—a noble rider, Eccl. καλλιπρεπής, és, of beautiful appearance, Eus. Laud. Const. (?) καλλυπρόβᾶτος, ον, with beautiful sheep, Hesych.s. v. εὔρηνος. καλλυπρόσωπος, ον, with beautiful face, Philox. 8. καλλίπρῳρος, ov, (mpapa) with beautiful prow, of ships, Eur. Med. 1335 :—metaph. of men, with beautiful face, beautiful, Aesch. Theb.533; στόμα κ. Id. Ag. 235. καλλίπῦγος, ὁ, 7, with beautiful πυγή, Cercid. ap. Ath.554D: name of a famous statue of Venus, now at Naples, Miller Archaol. d. Kunst § 377. 2. καλλίπῦλος, ov, with beautiful gates, Θήβη Anth. P. append. 16. καλλίπυργος, ov, with beautiful towers, ἄστυ Eur. Bacch. 1202; τὰ k. media, of Thebes, Id.Supp.618; κ. copia high-towering, Ar. Nub. 1024. καλλιπύργωτος, ov,=foreg., πόλις Eur. Bacch. 19. καλλίπωλος, ov, with beautiful steeds, Pind. O. 14. 2. καλλιρέεθρος, ον, beautifully flowing, κρήνη Od.10.107; Ἴστρος Hes. Th. 339; Δίρκα Eur. H. F. 784. καλλιρέω, v. sub καλλιερέω. καλλίροος, ov, poét. for καλλίρροος, q. ν. καλλίρραβδος, ὁ, ἡ, with beautiful wand, Hesych. 5. v. ἀκαλαύροπις. καλλιρρημονέω, to speak beautifully, Eust. 829. 51, etc. καλλιρρημοσύνη, 7, elegance of language, Dion. H. de Thuc. 23, Luc. J. Trag. 27. ΤΙ. braggart language, Id. D. Deor. 21. 2. καλλιρρήμων, ον, in elegant language, Dion. H. de Comp. cc. 3, 16. καλλίρροος, ov, poét. also καλλίροος (v. infr.) :—beautiful-flowing, ὕδωρ, κρουνός 1]. 2. 752., 24. 147; ποταμοῖο κατὰ στόμα καλλιρόοιο Od. 5.441; κρήνην καλλίροον 17.206; πηγή Aesch. Pers. 201 :—metaph. of the flute, καλλιρρόοισι πνοαῖς Pind. O. 6. 143.—Fem. Καλλιρόη, one of the Oceanids, h. Hom. Cer. 419, Hes. Th. 288, etc.:—but Καλλιρρόη, also, a famous spring at Athens, later ᾿Εννεάκρουνος (but now again Καλλιρρόη), Thuc. 2. 15, Plat. Ax. init. καλλιστάδιος, ov, with a fine race-course, Eur. 1.T. 437. καλλιστάφῦὕλος, ov, with fine grapes, Hesych. καλλίστἄχυς, v, with fine ears, of corn, Or. Sib. 11(9). 118, 177, 241. καλλιστεῖον, (καλλιστεύων the prize of beauty, Eur. 1. T. 23, Luc. Ὁ. Deor. 20. 1; so in pl., Schol. Il. 9. 130; but in pl. also=dpioreia, the meed of valour, Soph. Aj. 435. καλλίστερνος, 6, 7, beautiful-breasted, Nonn. D. 5. 553. καλλίστευμα, τό, exceeding beauty, Eur. Or. 1639. II. the Jirstfruits of beauty, or the most beautiful, Eur.Phoen.215: τὰ δευτερεῖα καλλιστευμάτων Lyc. ΤΟΙΙ. καλλιστεύω, (κάλλιστος) to be the most beautiful, Hdt. τ. 196., 4. 72, 102. 180., 0.32) Eur, Tro, 227: ic: gen., καλλιστεύσει πασέων τῶν γυναικῶν Hdt. 6. 61, cf. 7. 180:—also in Med., δῶρ᾽ ἃ καλλιστεύεται τῶν νῦν ἐν ἀνθρώποισι Eur. Med. 947, cf. Bacch. 407, Hipp. 1009.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  Ἡράκλειος, a, ov, also os, ον Soph. Tr. 51: Ep. —wetos, in Ion. Prose -ἤιοσ, ἡ, ov :—of Hercules, Lat. Herculeus, Bin Ἡρακληείη, i.e. Hercules himself, Hom. :—Hp. στῆλαι the opposite headlands of Gibraltar and Apes’ Hill near Tangier, Hdt. 2. 33., 4. 8, al.; called στᾶλαι or κίονες Ἡρακλέος by Pind. N. 3. 36, O. 3. 79 :—Adv. Ἡρακλείως, like Hercules, Luc. Peregr. 33. II. Ἡράκλειον or -etov, Ion. -ἤεον (sc. ἱερόν), τό, the temple of Hercules, Hdt. 2. 44, al.:—also a huge drinking-cup, such as Hercules used, Ath. 469 C. 2. Ἡράκλεια (sc. ἱεράν, τά, his festival, Ar. Ran. 651, Dem. 368. 11. 8. Ἡρακλεία, ἡ, Hera- cleum, a plant, Theophr. H. P. 9. 15, 5. III. νόσος Ἣραπλείη, epilepsy, Hipp. 593. 30, Galen.: but, “Hp. πάθος, elephantiasis, Aretae. Sign. M. Diut. 2. 13. IV. Ἡράκλεια λουτρά hot baths, Ar. Nub. 1051, ubi v. Schol., cf. Ath. 512 F. V. λίθος Ἣρακλεία or Ἣρά- κλεια, ἧ, the magnet, Plat. Tim. 80C, Io 533D; so called, acc. to Buttm., from its power of attraction :—v. Μάγνης ΤΙ. VI. ‘Hp. (sub. μήν), ὃ, ἃ month at Delphi, C. 1. 1707, Anecd. Delph. 3. 17, 32. Ἡρακλείτειος, a, ov, of Heraclitus, Plat. Rep. 498 A:—Hp., οἱ, his disciples, Id. Theaet. 179 E, Diog. L. 9. 6. Ἡρακλειτίζω, to be a follower of Heraclitus, Arist. Metaph. 3. 5, 18; formed like Φιλιππίζω, etc. Ἡρακλειτιστής, οὔ, 6, a follower of Heraclitus, Diog. L. 9. 15. “HpaxAeorns, ov, 6, a man of Heraclea, Arist. Pol. 7. 6, 8, al.:—Adj. Ἡρακλεωτικός, 7, dv, of Heraclea, Id. H. A. 4. 2, 3 ;—but, oxdqos Ἥρα- κλεωτικόν is said to derive its name directly from Hercules, Ath. 500 A. Ἡρακληίς, (Sos, ἡ, the Heracleid, a poem on Hercules, Arist. Poét. 8, 2. Ἡρακλῆς, 6, contr. from “Hpaxdens, q. v. Ἡρακλίσκος oe ἥρως. Ἡρακλίσκος, 6, Dim. of Ἡρακλῆς, title of Theocr. Idyll. 24: a form Ἡρακλεΐσκος mentioned as dub. by Choerob. in An. Ox. 2. 268. ἠρ-άνθεμον, τό, -- ἀνθεμίς, Diosc. 3. 154. Ὠρἄᾶνος, 6, a keeper, watcher, (βοηθός acc. to E. M., as also Hesych. expl. the Verb ἠρανέω by βοηθεῖν, χαρίζεσθαι), μήλων Ap. Rh. 2. 513; yains Paul. Sil. Ecphr.°44; whereas Hermesian. 5. 16 calls Musaeus Χαρίτων jp. friend of the Graces, and Ib. 22, Hesiod, πάσης jp. ἱστορίης friend of all wisdom. Cf. ἐπιήρανος. pape, v. sub dpapionw. ἠρασάμην, v. sub ἔραμαι. jputo, v. sub αἴρω. ἠρᾶτο, v. sub ἀράομαι. ‘pea, and ἠρέμᾶς before a vowel in Ap. Rh. 3.170: (v. sub fin.): Adv. :—like ἀτρέμας, stilly, quietly, gently, softly, ἥσυχος, ἠρέμα quiet !

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  ἐκαλλιρέετο [τὰ ipa], πρόσω ἐπορεύοντο 1ὰ. ο. 10; also c. inf., οὐκ ἐκαλ- λίρεε τοῖσι Πέρσῃσι ὥστε μάχεσθαι Ib. 38; οὐκ ἐκαλλίρεε διαβαίνειν μιν Id. 6. 76; opp. to which, in 9. 36, he has καλὰ ἐγίνετο τὰ ipa; so in Med., ws οὐδὲ ταῦτα ἐκαλλιερεῖτο Xen. Hell. 3.1, 17. καλλϊέρημοα, τό, an auspicious sacrifice, Hesych. καλλιζύγήσ, ἔς, beautifully yoked, Kur. Andr. 278. καλλίζωνος, 6, ἡ, with beautiful girdles, γυναῖκες 1]. 7. 139., 24. 698, Od. 23. 147. καλλιθέμεθλος, ov, with beautiful foundations, Musae. 71. καλλίθριξ, τρῖχος, ὁ, ἡ, with beautiful manes, καλλίτριχας ἵππους 1]. 5. 323, Od. 3. 475, εἴς. ; of sheep, with fine wool, καλλίτριχα μῆλα νομεύων Od. 9. 336, cf. 469. καλλιθύτέω, to offer in auspicious sacrifice, κάπρον Anth. P. 6. 240. καλλίθῦτος, ov, offered auspiciously, αἴγες Epigr. Gr. 872. καλλικαρπέω, to bear beautiful fruit, Theophr. H. P. 3. 15, 2. καλλικαρπία, ἡ, beauty of fruit, Theophr. H. P. 1. 4.1. καλλίκαρπος, ον, with beautiful fruit, rich in fine fruit, Σικελία Aesch. Pr. 369, cf. Eur. H. F. 464: Comp. -ὀτερος Theophr. H. P. 3. 8, 1: Sup. πότατος τόπος Polyb. 5. 19, 2. 2. of trees, μέλαξ Eur. Bacch. 108, cf. Theophr. C. P. 1. 17, 10. καλλικέλᾶδος, ov, beautiful sounding, Suid. καλλίκερως, 6, ἡ, with beautiful horns, Anth. P. 7. 744., 9. 603. Ξε αἰγόκερως, Galen. 13. 355. καλλίκοκκος, ov, with beautiful seeds, 66a Theophr. C. Ρ. 1. 9, 2. Καλλικολώνη, ἡ, Fair-hill, a place near Troy, on the Simois, Il. 20. 53, 151:—as Adj., καλλικόλωνος λόφος, Demetr. Sceps. ap. Schol. 1]. 20. 53. καλλικόμας, 6,=sq., πλόκαμος Eur. I. A. 1080. καλλίκομος, 6, 7, beautiful-haired, of women, Il. 9. 449, Od. 15. 58, Pind. P. 9. 184; Ὧραι Hes. Op. 75, cf. Th. 915; Χάριτες Ar. Pax 798: —of trees, with beautiful leaves, Epigr. Gr. 88. καλλικοτταβέω, = καλῶς κοτταβίζω. Soph. Fr. 482. καλλίκρεας, gen. —xpéws, τό, =mayxpeas, Galen. 2. 781, Byz. καλλικρήδεμνος, 6, ἡ, with beautiful head-band, ἄλοχος Od. 4. 623. καλλίκρηνος, Dor. —Kpavos, ov, with beautiful spring, Pind. Fr. 211. καλλίκρουνος, ov, =foreg., Nicet. Ann. 3. I. καλλίκτιτος, ov, beautifully built, Nonn. D. 26. 85. KadAtAaptrérys, ov, 6, beautifully shining, Ἥλιος Anacr. 25. καλλιλεκτέω, to speak elegantly, Sext. Emp. M. 2. 55. Diog. ἵν. 5. 66. καλλιλεξία, 7, beauty of language, Simpl. ad Epict. καλλιλογέω, fo express in elegant diction, Dion. H. de Comp. 3 (in Pass.) :—Med. ¢o wse specious phrases, Id. 8. 32, cf. Luc. Tox. 35. καλλιλογία, ἡ, elegance of language, Dion. H. de Comp. 16. καλλιμάρτυς, 6, one who gives good evidence, Hdn. Epim, 186, Eccl. καλλίμασθος, 6, 7, with beautiful breasts, Jo. Malal. καλλίμᾶχος, ov, fighting nobly, Liban. 1. 616. καλλίμηρος, ov, with beautiful thighs, Hermes in Stob. Ecl. 1. 992. καλλίμορφος, ov, beautifully shaped or formed, δέμας Eur. Andr. 1155; χορὸς τέκνων Id. H. F. 925; ταὡς Antiph. “Opom. 1. 5. κἀλλῖμος, ον, poét. for καλός, beautiful, δῶρα Od. 4. 130., 8. 439; οὖρος II. 640; χρόα, ὄπα κάλλιμον 11. 529., 12. 192.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  44, the unwarlike Phaeacian people are so called:—so that ἥρως was orig. applied to any freeman of the ante-Hellenic age (though chiefly even then to warriors), and Arist., Probl. 19. 48, is not quite accurate in saying of ἡγεμόνες τῶν ἀρχαίων μόνοι ἦσαν ἥρωες, οἱ δὲ λαοὶ ἄνθρωποι. —On the Heroic Age, v. Apollon. Lex. Hom. p. 403 Toll., Serv. Virg. Aen. I. 200, Thirlw. Hist. Gr. 123 sq., Grote c. 2. 2. as the Heroic age gained dignity by antiquity, ἐλ heroes were exalted above the race of common men; there is a trace of this thought in Hom. himself, if Il. 12. 23 (where the heroes are called ἡμιθέων γένος ἀνδρῶν) be genuine; v. Hes. Op. 170, where the Blessed Heroes are the Fourth Age of men, who fell before Thebes and Troy, and then passed to the Islands of the Blest. These must not be confounded with the δαίμονες, who stood one step higher, between the Heroes and the Gods, cf. Hes. Op. 124, 154, Plat. Crat. 397 D, Legg. 738 D. 3. heroes, as objects of worship, first in Pind., who makes them a race between gods and men, demigods, ἡμίθεοι, ἀντίθεοι P, 1. 103., 4.102; ἥρως θεός N. 3. 38; cf. Aesch. Ag. 516, Fr. 49; (these and Eur. Fr. 449 are the only passages in which the word is used by Trag.) :—the term was first so used of such as were born from a god and a mortal, as Hercules, Aeneas, Memnon, Hdt. 2. 44, Pind. N. 3.37, εἴς. ; then of such as were honoured for services done to mankind, as Daedalus, Triptolemus, Theseus, Simon. in Anth, Plan. 4. 84, etc.; and of other notable persons of mythical times, as Sisyphus, Theogn. 711: —eois ἥρωσιν, as a transl. of the Roman Diis manibus, C. 1. 3272. 1. 4. later, the heroes are inferior local deities, patrons of tribes, cities, guilds, etc., as at Athens, the ἥρωες ἐπώνυμοι were the heroes after whom the φυλαΐ were named, Hdt. 5. 66, Paus. 1. 5, 1; and founders of a race or city (ἀρχηγέται, κτίσται) were worshipped under this name, having small temples or chapels dedicated to them by the state (ἡρῷα) with offerings and festivals, but always distinct from the national gods, v. Hdt. 1.167, 168, Thuc. 4. 87., 5. 30, Arist. Pol. 7.14, 2; οὔτε θεούς, οὔθ᾽ ἥρωας, οὔτ᾽ ἀνθρώπους Antipho 114. 20. 5. in the historic times, persons who had done great services to a state were honoured in like manner, as Brasidas at Amphipolis, Thuc. 5. 11; sometimes enemies who had been slain, by way of propitiation, as Onesilus at Amathts in Cyprus, Hdt. 5. 105, cf. 7. 117 :—hence late Greek writers used ἥρως to express the Lat. divus, Dio C. 56. 41. ITI. in late Greek, also, for μακαρίτης, the late, the deceased, Alciphro 3. 37, Heliod. 7. 13; often in Inscrr., ἥρως χρηστέ, χαῖρε C. I. 1723, 1781-83; even of women, 1784-89; cf. ἡρωΐνη 2 III. ἥρως ποικίλος -- στιγματίας, Hesych., Phot. IV. βοῦς ἥρως, --ἡ γεμών, C. 1. 1688. 32.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  EavOo-Kdpns, ov, ὃ, -- ξανθόθριξ, Pind. N. 9. 40, Theocr. 17. 103 (δὶ vulg. av@dxopuor), Opp. C. 3. 24, cf. 2. 165. 1016 ξανθό-λοφος, ov, with yellow plume, E.M. 797. 39, Suid., Hesych. ξανθό-ουλος, ov, with curly, yellow hair, Liban. 4. 1071, as Jacobs for κανθόουλος. ξανθός, 7, dv, yellow, of various shades, often with a tinge of red, chestnut, auburn (cf. muppds), Lat. flavus, fulvus; of the colour of ripe corn, ξανθὴ Δημήτηρ Il. 5.500, εἴς, ; Plat. defines it as λαμπρὸν ἐρυθρῷ λευκῷ TE μεμιγμένον, Tim. 68 B; Arist. as the colour in the rainbow between red and green, Meteor. 3. 4, 5; as the colour of fire and the sun, de Color. 1, 1, cf. Metaph. 9. 3,5. In Hom., it seems always to be used of fair, golden hair, which was rare in those regions and belonged to the ideal of youthful beauty; thus Achilles always has ξανθὴ κόμη, Il. 1. 197., 23. 141; Ulysses also has ξανθαὶ τρίχες, Od. 13. 399, 4313 and it appears as a distinctive epithet of some heroes, ξανθὸς Μενέλαος, ἐ. Μελέαγρος, ¢. Ῥαδάμανθυς, where it prob. also means yellow-haired, fair-haired, rather than sunburnt; for it is also applied to women, as to Agamedé in Il. 11. 740, and to Ariadné in Hes. Th. 947; even ξανθὴ Δημήτηρ prob. refers to her hair, which was of the colour of golden corn ; so also to Athena and the Graces in Pind. N. to. 11., 5. fin.; to Harmonia in Eur. Med. 834:—Apollo also is ξανθός, and on the Att. stage princely youths, cf. fav00-xapnvos, -Θριξ, -κόμηξ : this is also made prob. by the Homeric phrase ξανθὰς ἵππους, bay or chestnut mares, Il. 11. 680, cf. 9. 407. The later usage remained the same, being com- monly applied to hair, βοῶν ξανθὰς ἀγέλας Pind. P. 4. 264; £. λέων Id. Fr. 261; ξανθαῖσι πώλοις Soph. El. 705; πώλου δίκην, ἥ τις .. θέρος θερισθῇ ξανθὸν αὐχένων ἄπο Id. Fr. 587. 4, etc.: but, 2. after Hom. its usage was also extended to all kinds of objects, £. ἴων ἀκτῖνες Pind. Ο. 6. οἵ; ἔξ. νεφέλη, of gold, Ib. 7. 90; μέλι Simon. 57; φλόξ Bacchyl. 13. 4; ἐλαία Aesch. Pers. 617; of wine, Soph. Fr. 257; of a roast pigeon, Ar. Ach. 11073 so, ξανθαῖσιν αὔραις ἀγάλλεται exults in its yellow fragrance, of a fried fish, Antiph. Φιλοθ. 1. 22; cf. ἐανθίζω, éavOdxpws :—later, reddish, red, ξανθὸν ἐρεύθεσθαι Anth. P. 12. 973 συγγενὲς χρῶμα τῷ αἵματι Clem. Al. 267. Cf. ἐανθή. ot, Ἐάνθος, paroxyt., as prop. ἢ. 1. a stream of the Troad, so called by gods, by men Scamander, Il. 20. 74, etc. 2. a horse of Achilles, Bayard, the other being Βαλίος, Pyebail, 1]. 16. 149. 3. the name of a man, (Apparently akin to ξουθός, q. v.) ξανθότης, nTos, 7, yellowness, esp. of hair, Strab. 290. EavOorpixéw, Zo be ξανθόθριξ, have yellow hair, Strab. 263. ξανθο-φαής, és, golden-gleaming, Jo. Gaz.

• From Lit: A Memoir (2009)

  Which dramatic bottoming out is hard to assign to one so put together as Deb. You can believe that she was married to an Oxford biochemist, that she modeled, that she ran a lab—all true. But that she drank like me and couldn’t quit? Impossible to picture. I was four or five years in and out of rehab, she tells us. On the night of my head injury, a cabdriver—actually an Indian guy I’d met in one detox—found me passed out in a pool of blood on the kitchen floor. He’d driven by the house and seen my car parked sideways in the driveway, gotten worried, and broken in. Dev says, What did you think when you woke up and couldn’t move? I’ll tell you exactly what it was, she says. Boy, do I need a drink. Dev giggles at this. Part of me thinks, Maybe if I’d heard this at his age, I wouldn’t have wound up such a sot. It took me a long time to learn how to talk again, she says. I could show you how to eat with a spoon, but I couldn’t say the word spoon. Over months and months in long-term rehab, she learned to speak again, then read, then write with her left hand. Let me see you walk, Dev says. She rises, and the dog rises. She walks across the room, doing a kind of swaying swagger to heft the less mobile right leg forward apace. She does it with a rock star’s prance, adding a runway spin at the end. Dev says, You walk pretty good. That leg goes a little crooked, but you go fast. She looks at me and says, Do you need to have a grown-up talk? It pains me how visible my shakiness is, but it touches me also. (Such small kindnesses—so commonplace in my life now—dismantled me then.) I’ve spent so long hiding how I really feel; now that my brassy attitude’s stripped off, I feel naked as a frog. She tells Dev to put in the video we’ve just picked up. I tell her the guys in the front room are in the middle of kickboxing, and Deb says, They won’t mind. From her doorway, she announces to the two guys on the sofa that the afternoon movie is a cartoon of a Rudyard Kipling story from India about a mongoose who has to fight a cobra. Picture the blond tyke on the couch with a paper plate holding potato chips in his lap. He’s flanked by two muscled and tattooed guys named Sam and Joe. (I’ll later learn that black-haired, wasp-waisted Sam was a former Mob henchman who once trafficked in pallets of stolen government cheese.) At a nearby table, I ask Deb how she came back from the head injury. Looking at her, I figure rich parents bailed her out.

• From Synanon Kid: Book One: A Memoir of Growing Up in the Synanon Cult

  Whenever I spoke, she corrected my grammar. “Black English” was a pet peeve of hers and my father’s, though she was more stringent in scouring the dialect from my tongue. “That way of speaking will only hold you back,” she’d snap. Her expression soured when I’d blurt out, “Watcha doin’, huh?” “What are you doing?” she’d say, emphasizing each word. “My orm horts,” I’d say. “My arm hurts,” she’d correct. Alice and my mother were both fair-skinned Creole beauties, but Alice’s personality—critical, detailed and highly organized—couldn’t have been more different from my mother’s earthy and childlike qualities. Alice, chic and fashionable, lived in high heels, even wearing high-heeled slippers around the house. Her deformed toes curled inward from gripping the soles of her shoes. Routine-oriented and strict, she had little patience for kid-type nonsense. Most of her nieces and nephews found her formidably frosty; so, recognizing that she was softer on me, they often used me as a go-between when they wanted something from her. Along with insisting I use proper grammar, Alice enrolled me in an etiquette school called Sugar-and-Spice, for girls and boys. The lessons were held in the back room of a department store. My new etiquette skills came into play when I took a train journey with my grandma Gladys to New Orleans and met my great aunt Dolly for the first time. I recall my grandmother prodding me into my aunt’s living room, where she waited to meet me in her easy chair. Aunt Dolly was a large woman, and she didn’t walk around much. Not knowing what to do as she gazed intensely down at me, I fell back on my etiquette. “I’m pleased to make your acquaintance,” I said and curtsied. Aunt Dolly shifted the bulk of her rotund body in her chair to peer speechless at me for a moment, before she tilted her head back and let loose a howl of deep husky laughter. “Well ain’t you somethin’ else, um-huh, my, my. Look at that baby. What else can she do?” she demanded to know of my grandma. “Do she sing and dance?” When my grandmother opened my suitcase later that night, which Alice had packed, she found my clothes ironed, starched, perfectly folded and smelling of flowers. This left such an impression on my grandmother that for the rest of her life she spoke of my neatly organized clothes whenever she heard Alice’s name. Alice taught me to sit still with my hands held lady-like in my lap so I would not draw attention to myself when adults talked among themselves. Unlike my mother, she had no interest in being my friend, but acted as a parent in every sense. At night I slept with curlers in my hair to create the ringlets Alice adored. My dresses were either frilly and shiny or conservative and chic like hers, streamlined to fit my small figure.

• From Synanon Kid: Book One: A Memoir of Growing Up in the Synanon Cult

  While most of the kids who suffered from this problem managed to wake up now and then with dry sheets, Santiago never had until that morning. Because of that he’d become the scapegoat for the other bedwetters’ pent-up humiliation. Santiago had all the strength of a limp noodle and never bothered to defend himself, though he was often physically attacked by bigger boys who grabbed his thin arms and twisted them around his back. His strategy: wait it out. Throughout breakfast and then in the classroom that morning, adults and children continuously came up to Santiago to congratulate him. The boys pumped his hand and said, “Way to go. Good job!” in loud voices. Our first grade teacher Ginny didn’t get caught up in all the hoopla of fussing over poor Santiago. Later that afternoon, when school let out and our class set off for physical education, she pulled him aside, waving the rest of us away. I slowed and looked over my shoulder, watching her kneel down and offer him a stick of gum while she rubbed his back. My respect for her grew exponentially in that moment, and so when some days later Ginny made an announcement to our class, I was conflicted. “Everyone,” she said, “I have some really good news.” Eyes shining, she clapped her hands to get our attention. “Something really wonderful has happened for me. I will be going on a date with Chuck, so I won’t be here next week. When I get back, I’ll tell you all about it.” I stared at her, mystified. Chuck was an old man. In the pictures I’d seen of him, he looked like he could pass for Ginny’s grandfather. It didn’t seem right. He belonged with the dead lady Betty everyone had been crying over, not my young, pretty teacher. A girl raised her hand. “Why are you going on a date with Chuck?” Ginny glanced around the room at our blank expressions. Her smile seemed to tuck itself into the corners of her mouth, disappearing. “Well, I was chosen. It’s a great honor.” This was a lie, like the lie that we were beautiful with bald heads. Her words fell like soap bubbles, shiny, bobbing and bursting into nothing. Ginny seemed as if she might say something else. Instead, she grabbed a piece of chalk and wrote the date on the board. She never returned to the school to tell us how the date went. Weeks later, she married the old man. I never saw Ginny again except in pictures. Through the years, her figure became husky and thick. At times when I saw the scowling, fleshy-faced woman she’d become, aged far beyond her years and grossly out of shape, sitting on a motorcycle and wearing dark sunglasses, or when I heard her on the Wire denigrating one person, threatening another, I’d forget that she was the same kind, youthful person who’d been adored at the school where she’d once taught.

• From Synanon Kid: Book One: A Memoir of Growing Up in the Synanon Cult

  herself) that when she decided to take a chance on running, she hoped to find the family that hid runaways, but like many of her schemes and plans, this one fell apart for reasons that were entirely preventable. After the lights were out and her roommates asleep, she’d set about packing a small bag with a change of clothes and food she had hidden. Then for some inexplicable reason she went into her closet, ate her packed sandwich and fell asleep. When it was discovered during the nightly head count that her bed was empty, the demonstrator on duty checked the bathroom. No Sara. Other rooms were inspected. Maybe she had climbed into bed with another girl and fallen asleep. It soon became apparent that Sara was missing. The girls in her room were the first shaken awake and interrogated as to where she had gone. When they appeared only disoriented, more kids were awakened. Panicked, the demonstrator left the building to round up other adults to search. It was during all this mayhem that one of Sara’s roommates found her sleeping soundly in the closet. As we kids exited the Shed on the night of her botched escape and public humiliation, three of her friends tore away from the pack, each grabbing a part of her body and encircling her in a soothing hug, whispering words of comfort. The rest of us fell back, letting them walk ahead, Sara clinging to the girls’ maternal warmth. For the first time I truly felt I was in some sort of prison, leading me to wonder again as I had countless times in the past how long I’d be at Synanon. I thought about the family who helped Synanon runaways, the family Sara had planned to find. I imagined their house, a small cottage somewhere in the middle of the hills. Watching Sara and the girls who embraced her gain more distance from the rest of us, I saw my stepsister in a new light. Regardless of her failure, she had had the courage to try to escape.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  πολυήρᾶτος, ov, (épaw) much-loved, very lovely, “γάμος Od. 15. 126; εὐνή Hes. Th. 404; εἶδος Ib. οοϑ ; ὕδωρ Id. Op. 739; ἥβη h. Hom. Ven. 226; of places, Θήβη Od. 11. 275; Διβύη Orac. ap. Hdt. 4.159; γᾶ Κέκροπος Ar. Nub. 301. ΘΠ ΟΝ persons, Hes. Fr. 12 10 ῬΙΠ 2: 767 E. πολύηρος, ov, (*épa) rich in land, Hesych.: v. Lob. Pathol. 257. πολυήσῦὕχος, ov, very quiet, Schol. Aesch. Pr. 139. II. with many out- II. πολυδόνητος ---- πολύκαπνος. πολυηχής, ἔς, (ἦχος) many-toned, of the nightingale’s voice, Od. 19. 521: much or loud sounding, αἰγιαλός Il. 4. 422. πολυήχητος, Dor. modvax—, ov, loud-sounding, Eur. Alc. 918. πολυηχία, ἡ, multiplicity of sound, Dem. Phal. 73. πολύηχος, ον, --πολυηχής, Philo 1. 372, etc.: metaph., βίος τραχώδης καὶ π. noisy, Epict. ap. Stob. t.1. 46. Adv. -χως, Ael. N. A. 12. 28. πολῦύθάητος [ἃ], ov, poét. for πολυθέατος, Anth. P. append. 173. πολύθάλμιος, ov, much-nourishing, Orph. H. 67. 1; cf. ζωθάλμιος, φυτάλμιος. πολῦυθαμβής, és, much frighted or astonied, Nonn. D. 14. 418, etc. πολυθαρσίκ, és, much-confident, μένος 1]. 17.156, Od. 13. 387. πολῦθαύμαστος, ov, much-admired, Theod. Stud., Suid. πολύὔθεάμων [8], ov, having seen much, c. gen., Plat. Phaedr. 251 A. πολύθέατος, ον, much-seen, conspicuous, Hesych. πολῦύθεΐα, ἡ, polytheism, Or. Sib. 2 in titulo, Eccl. πολύθεος, ov, of or belonging to many gods, ἕδρα Aesch. Supp. 424; ἐκκλησία Luc. Jup. Trag. 14 :—6déa π. polytheism, cited from Philo ; ἡ π. TOV “EAANVay πλάνη Io. Damasc.; etc. Adv. -ws, Greg. Naz. πολύθεότης, ητος, 7, polytheism, Eccl. πολῦὔθερής, és, (θέρω) feeding many, Schol. Soph, Tr. 191. πολύθερμος, ov, very warm or hot, Plut. Alex. 4, Galen. πολύθεστος, ov, much-desired, Call. Dem. 48; cf. ἀπόθεστος. ToAVOnpta, 7, great plenty of game, Poll. 5. 12. πολύθηρος, ov, with much game, full of wild beasts, Eur. Hipp. 145, Phoen. 802. Il. taking many fish, Heliod. 5. 18. πολυθλϊβής, és, much-pressed, Nonn. D. 2. 494 :—so πολύθλϊβος, ov, Achmes Onir. 77; πολύθλιπτος, ov, Theod. Stud. πολύθουρος, ov, leaping much: very lustful, Opp. C. 3. 516. πολύθραυστος, ov, much-broken, E. M. 1.53. πολυθρέμμᾶτος, ov, rich in cattle, Joseph. A. J. 6. 13, 6. πολυθρέμμων, ov, feeding many, epith. of the Nile, Aesch. Pers. 33; Νύμφαι Orph. H. 50. 12: cf. βιοθρέμμων, πελειοθρέμμων. πολύθρεπτος, ov, much-nourished, ἄνθη 7. the many flowers that grow, Orph. H. 42.6. ΤΙ. act. much-nourishing, τιθήνη Christod. Ecphr. 376 :—fem. πολυθρέπτειρα, Manass. Chron. 30, etc, πολυθρήνητος, ov, lamentable, γενεά Anth. P. 7.334, 15. πολύθρηνος, ov, much-wailing, αἰών Aesch. Ag. 714; ὕμνος Ib. 711; m. ᾿Αλκυών Luc. Alc. 1; π. ὑάκινθος Nic. Th. 902. πολύθριξ, τρῖχος, 6, 4, with much hair, Anth. P. 6. 276, Geop. ΤΠ 2 λγορονας, ον, (θρόνον) -- πολυφάρμακος, Nic. Th. 875: also πολυ- θρόνιος, ov, Androm. ap. Galen. 13. 875. πολύθροος, ov, contr. -Opous, οὐν, with much noise, clamorous, μάται Aesch. Supp. 820; κυκλίων στίχος Anth. P. append. 10g.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  ὑπερθᾶλασσίδιος, ov, above the coast-land, χῶροι ὑπ., opp. to τὰ πα- ραθαλάσσιος, Hdt. 4. 199 :—also ὑπερθάλασσος, ov, Alciphro 2. 4, 6. ὑπερθαυμάζω, Ion. - θωμάζω : fut. -άσομαι Luc. pro Imagg. 18 :—to wonder exceedingly, Hdt. 3. 3, Luc. V. H. 1. 34; ὑπ. ὅτι... Id. Amor. 52. II. c. acc. to wonder greatly at, admire greatly, Ath. 523 D, Luc. Zeux. 3. ὑπερθαύμαστος, ov, most admirable, Anth. P. 15. 16. ὑπερθειάζω, to deify or extol beyond measure, Byz. ὑπέρθειος, ov, more than divine, Eccl. ὑπέρθεμα, τό, an over-bid, so as to raise the price :—for this word and its derivs., ὑπερθεμᾶἄτίζω, to overbid; --θεματισμός, 6, an overbidding ; πθεματιστής, 6, one who overbids ;—v. Ducange. Ὑπερθεμιστοκλῆς, 6, a more than Themistocles, A. B. 67, no doubt from a Comic poet: so Ὑπερπερικλῆς, Ὑπερσωκράτης, etc. ὑπέρθεος, ov, more than God, Menand. Monost. 243 (Meineke ὑπὲρ θεούς) :—hence ὑπερθεότης, 7, more than divinity, Dion. Ar. ὕπερθεν, and metri grat. ὕπερθε (ὕπερθ᾽ 1]. 5. 503, Aesch. Theb. 228) : Aecol. ὕπερθα, Apoll. de Adv. 606: Adv.: (ὑπέρ) :—from above or (more often) merely above, τάφρος καὶ τεῖχος ὑπ. Il. 12. 4, etc.: of the body, above, in the upper parts, ὑπ. pokds ἔην κεφαλὴν 2. 218, cf. 5. 122; ἔνερθε πόδες καὶ χεῖρες ὑπ. 13. 75; τὰ ματρόθεν μὲν κάτω, τὰ δ᾽ br. πατρός Pind. P. 2. 88 ;—rare in Prose, Xen. An. I. 4, 4, Mem. I. 4, 11; τὸ ὑπ. [τῆς γῆς] Arist. Mund. 2, 2. 2. from heaven above, i.e. from the gods, Il. 7. iol, Od. 24. 344, h. Cer. 13. 3. of Degree, τότε μὲν ἄπορα, τότε δ᾽ ὑπ. sometimes yet more, Soph. O. Ὁ. 1745. II. c. gen. above, over, Pind. P. “ἢ 342, Aesch. Ag. 232, etc.; om. γίγνεσθαί τινος to get the better of .., Eur. Bacch. 904; so also, ὕπερθεν εἶναι ἢ .., to be above or beyond, i.e. worse than.., Id. Med. 650. ὑπερθερᾶἄπεύω, fo cherish or court exceedingly, Poll. 4.9, Heliod. τ. 9. ὑπερθερμαίνω, to warm or heat excessively, Hipp. 446. 36., 447. 4, Plut., etc. :—Pass., Arist. Probl. 1. 12, 2. ὑπερθερμᾶσία, ἡ, immoderate warming, heating, Hipp. 462. 24, 46. ὑπέρθερμος, 7, ov, over-warm, hot, Geop. 6. 8, 1. ὑπερθέσιμος (sc. νηστείαν), 7, a fast continued over the day, i. «. con- tinued for several days, Lat. superpositio, Eccl. ὑπέρθεσις, ews, 4, a passing over, or rather, like ὑπέρβασις ΤΙ, a pass, Strab. 751. ΤΙ, a transposition, of words or propositions, Wales Be ὑπερήμισυς ---- ὑπερισχύω.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  φέρτατος, ἡ, ov, bravest, best, πολὺ φ. 1]. 1. 581, etc.; μέγα φ. τό. 21, etc.; ο. dat. modi, χερσίν τε βίῃφί τε φέρτατοι ἦσαν Od. 12. 246; περὶ δ᾽ ἔγχει ᾿Αχαιῶν φέρτατός ἐσσι Il. 7. 289; φ. ὄλβῳ Pind. N. το. 24 :—of things, κακῶν φέρτατον the best, i. e. least bad, of two evils, Il. 17. 1053; . λόγοι best, Pind. P. 5. 63; ὅ τι φέρτατον ἀνδρὶ τυχεῖν Id. O. 7. 49 :—so also, 2. in form φέριστος, ἄνδρα φέριστον Il. g. 110; but mostly in voc. φέριστε, 6. 123., 15. 247, etc.; φέριστοι 23. 409 ;—so in Att., φέριστε Καδμείων ἄναξ Aesch. ὙΠΕΡ. 39; ὦ φ. δεσποτῶν Soph. Ο. T. 1149; εἶεν, ὦ φ. Plat. Phaedr. 238 Ὁ ; also φέρ- τιστος, Pind. Fr. 02. II. Comp., φέρτερος, a, ov, braver, better, Hom.; πολὺ φ. 1]. 4. 56, etc. ; c. dat. modi, φ. Bin καὶ χερσί 3. 431, cf. Od. 6. 6; οὐκ ὀλίγον φ. ἔγχει Il. 19. 2173 ©. inf, θεοὶ... φέρτεροί εἰσι νοῆσαι Od. 5.170; φ. πατρὸς γόνος Pind. I. 8 (7). 705 παῖδα p. πατρός Aesch. Pr. 768 :—of things, ἀγών, τελευτά Pind. O. 1. 12, P. 1. 68 :---πολὺ φέρτερόν ἐστιν ’tis much better, Il. 1. 169, etc. ; ο. inf., Od. 12. 109., 21. 154 :—eis τὸ φ. τίθει TO μέλλον Eur. Hel. 346 :— τέττιγος φέρτερον ἄδεις, as Ady., Theocr. 1. 148. (The posit. may be found in προ-φερής : and perh. the Root is φέρ-εσθαι, so that the orig. sense would be quick in action, active, vigorous.) φερτός, 7, dv, verb. Adj. endurable, οὐ τλατᾶς od φερτᾶς Eur. Hec. 159: cf. ἄφερτος. φέρτρον, contr. for φέρετρον, 1]. 18. 236. φέρω, a Root only used in pres. and impf. ; Hom. has several irreg. forms, 2 pl. imper. φέρτε Il. 9. 1713 3 sing. subj. φέρῃσι, 18. 308, Od. 5. 164., 10. 507., 19. 111, (cf. 2 sing. φέρῃσθα Call. Dian. 144): inf. φερέμεν 1]. 9. 411, al.:—impf. φέρον, lon. φέρεσκε, φέρεσκον, Od. 9. 429., 10. 108 :—hence also come the rare verb. Adj. φερτός (cf. ἄφερ- τος, σύμφερτοΞς), and the collat. form φορέω. II. from ΨΟΙ come fut. οἴσω, Dor. οἰσῶ Theocr., 1 pl. οἰσεῦμες Id. 15. 133 :—Ep. imper. οἷσε, of a form between aor. I and 2, Od. 22. 106, 481 (also in 4. 46 :—as Subst. the house-carrier, i. e. snail, Lat. domiporta (Posta 5 Ar. Ach. 1099, 1101, 1122, Ran. 482), οἰσέτω 1]. 19. 173, Od. 8. 255 ; 1662

• From The Tides of Lust (1973)

  “I stayed with them a month. They worked hard at their day labors. At dawn the night’s pleasure object was reconcealed in the earth. But during funerals, leaning on their spades, out of earshot of the mourners, they would joke and nudge one another like two rowdies stealing glimpses through the door of a ladies’ gymnasium. They were abominably paid. Three times, that hard month, with much joking, Guido, after he and Pietro had satisfied themselves, took the cleaver from the mantle and retained part of a thigh for roasting. I ate with them. “I passed my days in town. The reason why I did not stay with them more than a month? I made the acquaintance of Catherine. Across the street (she sat, o continental banality, in a cafe), from her dress and carriage, I assumed her ten years or more my senior, or I don’t believe I would have approached her (I merely went to ask some point of information or direction). But she turned, I stayed to talk; and she was twenty-five. She knew much more of the strange world I had chosen for myself than I. (And now, when near another quarter century has passed, and my hair is white, one might easily think she has not so aged from then.) We met with an exchange of information, which is the only way such meetings could be effected in Europe of that day. It developed into a confident relationship over several afternoons’ pastry and demitasse. On our third meeting she invited me to her home. And I learned she was Catherine, Duchessa di Monsalvaggio. The fact that I was a bright, young American, not a year out of school, and therefore still within the European status of student, helped excuse our friendship in the eyes of il Duce, a wealthy businessman, and his senile and provincial parents. He had brought the title to the marriage; she, from Salt Lake City, the money. Oh yes, the duke had as well brought her a stepson, within days of Pietro’s age. Certainly more prepossessing than Pietro, and closer to me in education, he still struck me as insufferably dull. And against his brilliant and witty step-mother, he made a poor showing. But he was occupied with his tutor most of the week.

• From The Tides of Lust (1973)

  He laughed, and said, “I am Faustus, the magician.” He let me work for him. And, he was a magician. In his house he had books and magazines with pictures of all over the world. He had a microscope he would let me look in as a reward when I finished my work. He had lenses, rolls of graph paper, compass and inking pens, and a drawing board that tilted when you fixed the nut. I made him tell me what it all was. After I cleaned for him and ran his errands for a year, he taught me how to use some of them. He made me learn English. The other engineers who came to talk with him all spoke English. He had a chart of the elements and a map of the sky he said was almost useless to us because it was a map of the northern sky and we were just under the Tropic of Capricorn. He made me learn the names of all the countries of Europe. Many in Asia. He had been in lots of them. He read me stories in Spanish and English. Once I tried to make him teach me German. Herr Bildungs liked teaching, and every time I wanted to learn, he would leave what he was doing and go on with me for hours—I lost interest before he did. But this time he only spent two evenings to help me with the sounds you have to make like a rasp on the back of your tongue. I had to coax and pull every word from him. I gave up. There were too many other things he liked to talk about, the three chambered hearts of birds, the evolution between the bird and the lizard. Later, when I took my boat to the east and came to ports where German is still the trade tongue, I had to try all over again. It is still my least good language. He said once, walking from his house in the village to the sea, “Do you want to know the most valuable piece of information there is? Always remember the objects you are working with. When you make a bridge, remember you are putting steel on stone and dirt. When you build a raft, remember you are floating wood in water. Someday you will write poems to a little girl: marks with ink on paper. When you want to turn them into songs and sing them, remember you are squeezing wet bags of air over the cartilages in your throat. When you are making love, you are moving flesh against flesh. That is the basis of all magic. It is very simple and very complicated.” Later he asked me, “Do you know any more magicians besides me?” “Two,” I said. He was surprised. I told him about the man and woman in the doorway.

• From The John Dominic Crossan Essential Set (Jesus; The Birth of Christianity; The Power of Parable; The Greatest Prayer) (2004)

  He went back for inspiration to the only possible source, to Homer—the “bible,” if ever there was one, of Greco-Roman paganism. He fused together Homer’s two Greek epics—the Iliad , about waging war abroad, and the Odyssey , about coming home again—into his own Latin Aeneid . Julius Caesar and Gaius Octavius were celebrated as heirs to an ancient and even divine ancestry. For Aeneas—son of a human father, Anchises, and a divine mother, Aphrodite—had saved both his father and his own son from the embers of Troy’s destruction and brought that son, Julus, to Italy as sire of the Julian family. In the words of the Aeneid ’s first book: The Trojan Caesar comes, to circumscribe Empire with Ocean, fame with heaven’s stars . Julius his name, from Julus handed down : All tranquil shall you take him heavenward In time, laden with plunder of the East , And he with you shall be invoked in prayer … And grim with iron frames, the gates of War Will then be shut . Even where all the dates and places were exactly known, mythology alone was adequate for a radically new vision of Roman society. But whether we term it mythology, ideology, theology, or propaganda, at its root was the historical fact that Octavius had ended twenty years of civil strife by emerging as the one and only victor. He was now Augustus, a title poised with marvelous ambiguity between humanity and divinity. He was also Princeps, a title poised with equal ambiguity between kingship and citizenship. Call him first among equals, with all the equals dead. And, lest we sneer too readily at this mixture of history and mythology, remember that we are always better at separating such mixtures in other lives, in different societies, and in alien cultures. Our own mixture we too seldom see at all. In any case, the Roman Senate deified Augustus on 17 September 14 C.E ., a scant month after his death on 19 August. He was now divine not only by ancestry or adoption but in his own right as well because of all he had done to unify Roman power internally and to consolidate Roman power externally. Which returns the discussion to Jesus. The Future of the Past Of the four gospels inside the New Testament only Matthew and Luke give any account of Jesus’ birth or early years. And thereafter they, like Mark and John, proceed immediately to his adult life, the point where Mark and John begin their own narratives. It is, however, the presence rather than the absence of an infancy story that requires explanation. Before his death, for example, Augustus had left for safekeeping with the Vestal Virgins a list of his accomplishments, which were to be inscribed on bronze tablets before his mausoleum in Rome.

• From A Greek-English Lexicon (Liddell-Scott) (1957)

  ὑὕμνέω, Ep. ὑμνείω, Hes. Op. 2; Dor. 3 pl. ὑμνεῦσι h. Hom. Ap. 190; fem. part. ὑμνεῦσα Hes. Th. 11; Dor. imperat. ὕμνη Ar. Lys. 1321 ; Lacon. 1 pl. subj. ὑμνίωμες Ib. 1305: (ὕμνοΞ): I. with acc. of person or thing sung of, to sing, laud, sing of, tell of, Lat. canere, c. acc., first in Hes. Th. 11, 33, then often in the Homeric Hymns, Pind., and Trag.:—also in Prose, to mention in a hymn, celebrate, commemo- rate, Ὦπιν Hdt. 4. 35; τὰς τούτων ἀρετάς Lys. 190. 29; Παλαμήδη Xen. Mem. 4. 2, 23, etc.; of the hymn itself, οὔτε... μέ τις ὕμνος ὕμ- ynoev Soph. Ant. 816 ;—c. dupl. acc., ἃ τὴν πόλιν ὕμνησα the points wherein I praised our city, Thuc. 2. 42:—Pass. to be sung of, ’Ap- γεῖοι.. τὰ πολλὰ πάντα ὑμνέαται (lon. for -νται) are everywhere praised, Hdt. 5.67; ὑμνηθήσεται πόλις Eur. Ion 1590; ὑμνοῦμενος famous, Xen. Hell. 7. 1, 38; αἱ ὑμνοῦμεναι φιλίαι Arist. Eth. N. το. 10, 6 :---ὑμνεῖτο δ᾽ αἰσχρῶς foul songs were sung, Com. Anon. 305 (v. Meineke). 2. in Poets sometimes joined with words that imply a bad sense, ἐν κατηρεφεῖ στέγῃ .. ὑμνήσεις καικά wilt sing of thy ills in melancholy strain, Soph. El. 382; buy. τινα θρήνοις Eur. Rhes. 976 ; τὰν ἐμὰν ὑμνεῦσαι (Ion. for --οὔὐσαι) ἀπιστοσύναν ever singing of my want of faith, Id. Med. 423; so, ὑμνοῦσι τὸ γῆρας, ὅσων κακῶν αἴτιον [ἐστι Plat. Rep. 329 B:—Pass., ᾿Ἐτεοκλέης ἂν... ὑμνοῖτο .. φροιμίοις πολυρ- ρόθοις Aesch. Theb. 7, cf. Ruhnk. Tim. 3. c. acc. cogn. Zo sing, ὕμνον, παιᾶνα Aesch. Ag. 1191, 1474, Eur. H. F. 688. II. to tell over and over again, to repeat, recite, rehearse, Lat. decantare, Plat. Prot. 317 A, Rep. 549 E, 364 A, Theaet. 174 E, etc.; τὸν νόμον ὑμνεῖν to recite the form of the law (as in Lat., carmen for a form of words, Liv. τ. 26, etc.), Id. Legg. 870 E ;—Pass., 6 δ᾽ εἶπε πρός με Bal’, ἀεὶ δ᾽ ὑμνούμενα (Schol. τὰ πολυθρύλητα), Soph. Aj. 292. III. intr. to sing, chant, ws ποιηταὶ ὑμνήκασι περὶ αὐτῶν Thuc. 1. 21; ὑμνῶν οὔποτ᾽ ἔληγεν Xen. Ages. ΤΙ, 2. 2. in a pass. sense, φῆμαι .. ὑμ- νήσουσι περὶ τὰ ὦτα will ring in their ears, Plat. Rep. 463 Ὁ. [In Att. sometimes ὕ, Eur. Bacch. 71, v. Pors. Med. 441, and cf. ὑμνῳδέω, evupvos. | ὑμν-ἤγορος, ov, praising in hymns, Epiphan.: hence ὑμνηγορέω, Theod, Prodr.; ὑμνηγορία, ἡ, Epiphan. ὑμνηπολέω, ὑμνηπόλος, v. sub ὕμνοπ--, Suid. ὑμνήσιος, ον, -- ὑμνητός, ΑΕ]. N. A. 12. 5. ὕμνησις, ews, 7, a singing, lauding, praising, Diod. 4. 7, Eccl. ὑμνητέον, verb. Adj. one must praise, Plat. Epin. 983 E, Luc. ὑμνητήρ, ῆρος, ὃ, -- ὑμνητής, Opp. H. 3.7, Anth. P. 7.17; fem., ὑμνή- τειρα γλῶσσα Anth. P. 8. 35. ὑμνητήριος, ον, -- ὑμνητικός, Byz. ὑμνητής, οὔ, 6, one who sings of or praises, τυραννίδος Plat. Rep. 568 B. ὑμνητικός, 7, όν, laudatory, ἣ ποιητική Strab. 468.

• From Healing Our Broken Humanity: Practices for Revitalizing the Church and Renewing the World (2018)

  Grace Ji-Sun Kim and Graham Hill show us practical, life-giving ways that the church can help God’s will be done on earth as it is in heaven.” Jacqui Lewis, senior minister at Middle Collegiate Church “Healing Our Broken Humanity isn’t so much a banquet as it is a big tasting plate, introducing us to a rich set of practices, rooted in the missional, contemplative, and progressive traditions of the church. Kim and Hill have packed their short book with such a vast array of ideas, resources, and stories, the reader’s appetite to learn more and put it all into practice is thoroughly piqued—a wonderful introduction to the field.” Michael Frost, author of To Alter Your World and Surprise the World! “There are many books dealing with diversity and reconciliation. Of all those books, including my own, I believe Healing Our Broken Humanity is the most relevant, hands-on, how-to manual on the subject you will encounter! Grace and Graham draw you into practical application from the earliest pages and they never let go. Regardless of whether you have been seeking ways to do the gospel in the midst of present brokenness or have become somewhat jaded to the theorizing of it, Healing Our Broken Humanity will not disappoint. Written by two powerfully seasoned and wise mentors, they have found the missing link on this subject that everyone and every church should read. Healing Our Broken Humanity lives up to its subtitle, Practices for Revitalizing the Church and Renewing the World , and what could be better than that?” Randy S. Woodley, author of Shalom and the Community of Creation: An Indigenous Vision “In these pages two voices that I respect harmonize beautifully to sing of what the church can be. Part road map for forming a community in the healing purposes of God, part primer on intersectional theology, part Bible study on how justice is at the center of following Jesus, this book is wholly about the practices that make us a people who live together more like Jesus (and less like jerks).” Jarrod McKenna, cofounder of the #LoveMakesAWay movement and #FirstHomeProject for refugees “Kim and Hill have marvelously provided what the church needs today: a road map for ways Christians can contribute to the common good and accordingly aid in the transformation of the world. Healing Our Broken Humanity is biblically grounded, sensitive to context, and eminently practical, as each chapter ends with concrete suggestions for ‘practices, challenges, and activities for small groups’ to move all those who encounter their book to immediate action. I heartily commend this book to all justice-seeking Christians.” Grace Yia-Hei Kao, associate professor of ethics at Claremont School of Theology, codirector at Center for Sexuality, Gender, and Religion “The reality of a broken humanity is fundamental to a Christian understanding of the world. The temptation would be to simply offer a diagnostic that is a litany of lament over a fallen world.