A Reading Course in Homeric Greek: 1. Answer Key.

"To read the Latin and Greek authors in their original is a sublime luxury. I thank on my knees him who directed my early education for having put into my possession their rich source of delight. I would not exchange it for anything else which I could then have acquired and have not since acquired."

(Thomas Jefferson)

Corrigendum: Note (a) should commence: "There are seven vowels in Greek, and these seven vowels comprise five short..."

English derivatives are shown in brackets. NB. The macron indicates a long vowel sound: ē = η not ε, and ō = ω not o.

1. phi-lo-so-phi-ē (philosophy)
2. di-a-lo-gos (dialogue)
3. mi-cro-phō-nos (microphone)
4. phōs-pho-ros (phosphorus)
5. a-na-lu-sis (analysis)
6. pneu-mo-ni-ē (pneumonia)
7. dra-ma-ti-cos (dramatic)
8. ske-le-ton (skeleton)
9. the-a-tron (theatre)
10. bap-tis-ma (baptism)
11. ma-thē-ma-ti-cos (mathematic)
12. po-li-ti-cos (political)
13. a-rō-ma (aroma)
14. am-phi-bi-os (amphibious)
15. stra-tē-gi-cos (strategic)
16. a-gō-ni-ē (agony)
17. ar-chi-tec-tōn (architect)
18. or-chēs-tra (orchestra)
19. me-lan-chō-li-ē (melancholy — NB. γ sounds like "n" before γ, κ, ξ, and χ)
20. po-lu-gō-non (polygon)
21. gum-na-si-on (gymnasium)

"I propose that Classical Greek be restored as the centerpiece of the undergraduate curriculum. The loss of Homeric and Classical Greek from American college life was one of this [20th] century's disasters.. . . The capacity to read Homer's language closely enough to sense the terrifying poetry in some of the lines could serve as a shrewd test for the qualities of mind and character needed in a physician."

(Dr. Lewis Thomas, in an essay in the New England Journal of Medicine, on pre-medical education)

1. ταν-τα-λι-ζω (tantalize)
2. αι-ων (aeon or eon)
3. ασ-τρο-νο-μι-η (astronomy)
4. φα-λαγ-γος (phalanx)
5. λα-βυ-ριν-θος (labyrinth)
6. συλ-λα-βη (syllable)
7. με-τα-φο-ρη (metaphor)
8. γε-ω-με-τρι-η (geometry)
9. μεθ-ο-δος (method — see 6b in textbook for explanation of syllable division here)
10. α-ριθ-μη-τι-κος (arithmetic)
11. ε-πι-τα-φι-ον (epitaph)
12. μη-χα-νι-κος (mechanic)
13. μη-τρο-πο-λις (metropolis)
14. συμ-με-τρι-η (symmetry)
15. κα-τα-στρο-φη (catastrophe)
16. δι-α-γραμ-μα (diagram)
17. ε-λασ-τι-κος (elastic)
18. θη-σαυ-ρος (treasury)
19. μο-νο-το-νος (monotonous)
20. τρο-παι-ων (trophy)
21. μο-νο-πω-λη (monopoly)

"In my opinion, Latin and Greek (especially) are the most valuable subjects in the college curriculum. . . . This Association is opposed to too much science, and it definitely favors and recommends a cultural education, with the Classics as a basis. Personally, I would unhesitatingly accept as a medical student one who is long on the Classics, especially Greek, and short on science. Physicians should be educated, not trained. . . . If the arts colleges will stop their pernicious and (to this Association) objectionable 'premedical' propaganda and stress education, self-education, many of our problems concerned with better scholarship will be solved. . . . The purpose of a college is education, not preparation by 'pre' something or other. A sound, fundamental education is 'pre' to any and every future field of activity."

(Dr. Fred C. Zappfe, Secretary of the Association of American Medical Colleges)

1. βάπτισμα (baptism)
2. διάλογος (dialogue)
3. λωτός (lotus)
4. Κύκλωψ (Cyclops)
5. ἄρωμα (aroma)
6. πολύγωνον (polygon)
7. πολιτικός (political)
8. οἶνος (wine)
9. ῥυθμός (rhythm)
10. γυμνάσιον (gymnasium)
11. θέατρον (theatre)
12. γεωμετριή (geometry)
13. θησαυρός (treasury)
14. φάλαγξ (phalanx)
15. μετα-φορή (metaphor)

"It was the Iliad that made Greece my paradise. I cannot measure the enjoyment of this splendid epic. When I read the finest passages, I am conscious of a soul-sense that lifts me above the narrow, cramping circumstances of my life. My physical limitations are forgotten; my world lies upward; the length and breadth and sweep of the heavens are mine."

(Helen Keller)

"I began to realize as I read the Greek classics that I couldn't really draw valid inferences from translations. So I began to study Greek. I am having a wonderful time! I didn't intend to get drawn in this far, but the further I get the more enchanting it is."

(I. F. Stone)

NB. Frs Schoder and Horrigan advocated the Latin system for Greek pronunciation, i.e.: "stress the second-last syllable if it is long, otherwise the third-last." However, the 3rd Revision promotes the pitch accent system instead: "It is standard practice for English speakers today to simply stress the accented syllable of an ancient Greek word." The very different results of these two pronunciation systems can be seen below.

1. How are you, George;
2. He came· however, it was too late.
3. Who did this; Did you; Or did Jim;
4. Review the following· pronunciation, syllabification, stress, breathings, and punctuation.

"I have become convinced that of all that human language has produced truly and simply beautiful, I knew nothing before I learned Greek. . . . Without a knowledge of Greek there is no education."

(Leo Tolstoy)

1. means
2. reference
3. time when
4. manner
5. indirect object
6. place where
7. indirect object
8. indirect object
9. reference
10. indirect object
11. means (i.e. by tears) / manner (i.e. tearfully)
12. reference
13. place where
14. reference
15. possession
16. means
17. manner
18. place where
19. association (i.e. fight alongside you) / dative with certain verbs (i.e. fight against you)
20. cause

1. ἐπί + acc.
2. ὑπό + gen.
3. ἐκ + gen.
4. ἐπί + gen.
5. ἐν + dat.
6. ὑπό + gen.
7. ὑπό + acc.
8. ἀπό + gen.
9. ἐπί + dat.
10. σύν + dat.
11. ὑπό + dat.
12. ὑπό + gen.

"I would make everyone here learn English; then I would let the clever ones learn Latin as an honour — and Greek as a treat."

(Sir Winston Churchill)

1. of noble virtues
2. in truth
3. under the rocks
4. from a noble soul
5. out of peace
6. to / towards the rocks
7. peace to / for the soul
8. virtues in noble souls
9. for upon the rocks
10. justice and peace

1. (ἐν) εἰρηνῃ
2. ψυχῃ καλῃ
3. ἐπι καλαων πετραων
4. (συν) δικῃ
5. ἀληθειας
6. (ἐν) ψυχῃ
7. βιῃ
8. ψυχαων
9. ἀρετῃσι
10. ἀληθειης

"The careless or the superficial man is not suited either to the practice of medicine or to the conduct of experiments for the elucidation of medical problems. . . . Now there has been found nowhere a better training for the thinking apparatus of the young than the study of Latin and Greek. Carelessness and superficiality are incompatible with any thorough study of them. . . . And the direct value of Greek and Latin, especially of the former, as aids to the exact meaning of medical terms, as shown by their derivatives, is disputed by no one."

(Dr. Victor C. Vaughan, Dean of the Department of Medicine, University of Michigan)

1. under the sea
2. sweet / pleasant but not beautiful / noble
3. on the earth
4. beautiful / noble souls
5. Truth is a virtue of the soul.
6. by land, indeed, but not by sea
7. Peace is sweet to the soul.
8. There is glory, indeed, but not peace.
9. peace with justice
10. from under the earth

1. ἐπι γαιῃ και ἐπι θαλασσῃ
2. καλη δοξα
3. δοξα ἡδεια.
4. οὐ καλη οὐτε ἡδεια
5. ἀπο θαλασσης ἐπι γαιαν
6. ἀληθειη και δικη ἀρεται ψυχης.
7. βιη μεν, οὐ δε δικη
8. ὑπο καλαων ψυχαων
9. ἀληθειης
10. δικη πετρη εἰρηνης.

"You can't imagine what a thrill it is to read the Odyssey in the original. It makes you feel as if you only had to get on tiptoe and stretch out your hand to touch the stars."

(Somerset Maugham, in The Razor's Edge)

1. out of a good beginning
2. with a beautiful voice
3. Clearly / indeed, virtues are a necessity of souls.
4. The earth is good.
5. virtues clearly / indeed by necessity
6. Out of truth is the beginning of glory.
7. in the beginning
8. But now there is need of peace.
9. Justice is always good.
10. Thus for good souls there is always peace.

1. εἰρηνη συν δικῃ αἰει ἀναγκη.
2. ἀναγκῃ
3. ἡδεια φωνη θαλασσης.
4. ἀρχαι ἀρετης οὐκ αἰει ἡδειαι.
5. ἀναγκη ἡδεια.
6. ἀρετη ἀρχη δοξης.
7. ἐπι πετραων / πετρῃσι ἐν θαλασσῃ (NB. Both genitive and dative cases can be used with ἐπι to mean "upon".)
8. ψυχαι οὐκ αἰει καλαι.
9. φωνῃ ἡδειῃ
10. δικη ψυχη εἰρηνης.

"The more I read the Greeks the more I realize that nothing like them has ever appeared in the world since. . . . How can an educated person stay away from the Greeks? I have always been far more interested in them than in science."

(Albert Einstein, in an interview with The New Yorker)

1. There were rocks in the sea.
2. according to the truth
3. He was never on the rock.
4. quickly to the beautiful land
5. There was a need of truth.
6. Justice is a necessity of a good peace.
7. For we are now on land.
8. There was peace indeed, but not justice.
9. to / towards the sea
10. Truth is always beautiful / noble.

1. ἀρετη ἐστι φιλη ἀγαθῃσι ψυχῃσι.
2. ἠμεν ὑπο πετρῃσι.
3. ἠεν φωνη ἀπο θαλασσης.
4. κατα γαιαν
5. κατα δικην, οὐ βιην
6. ἐπι γαιῃ ἠσθα.
7. ἀληθειη ἠεν ἐν ἀρχῃ.
8. κατα πετραων
9. αἰει ἐστι δοξα ἐν ἀρετῃ.
10. ἀληθειη ἐστιν ἀρετη.

Corrigendum: The vocabulary item λεγω (I say), has been moved to Lesson 17, but neither the Word Study entry "catalog" nor the Greek-English vocabulary item on p. 418 have been amended to reflect this.

1. The word of a wise man is wise.
2. on / by the high rocks
3. the souls (direct object) of men
4. The words of a simple / foolish (man) are never wise.
5. to a friend alone / only
6. by justice alone
7. by the words of physicians
8. a friend to / dear to wise men
9. The physicians were good.
10. God is wise.

1. σοφων ἰητρων
2. οὐκ ἠεν φιλος ἀληθειης.
3. νηπιου (ἀνθρωπου)
4. βιῃ ἀληθειης
5. ἰητροι εἰσι καλοι.
6. κατα ὑψηλαων πετραων
7. ἀληθειη ἐστι δοξα σοφου (ἀνθρωπου).
8. δικη και εἰρηνη εἰσι καλαι.
9. θεοι εἰσι φιλοι ἀνθρωποισι.
10. λογοισι σοφων (ἀνθρωπων)

1. Only the wise man is free. (Stoic motto)
2. The physician of grief for men is reason. (Menander, Epigrams. — NB. Although not indicated in the Memorize section, λογος can also mean "reason".)
3. In the beginning was the Word, and the Word was with God, and the Word was God. (John 1.1)
4. Glory to God in the high (places), and on earth peace among men of good will. (Luke 2.14)
5. I'm a simple (fellow); I call a tub a tub. (Anon. comic poet)
6. According to truth, only a good man is deserving of honour. (Aristotle, Ethics 1124a)

1. in a just / honourable life
2. high trees (subject or direct object)
3. on account of / for the sake of war
4. It is like / similar to gold.
5. The tree is beautiful.
6. in a just / honourable peace
7. Death is not always bad / evil.
8. for the sake of just / honourable men
9. on account of / for the sake of virtues
10. The trees were beautiful.

1. ὑπο ὑψηλῳ δενδρεῳ
2. βιος ἐστι π(τ)ολεμος.
3. κακῳ θανατῳ
4. δενδρεα ἠεν ἀγαθα.
5. π(τ)ολεμοι εἱνεκα εἰρηνης
6. κατα δενδρεου
7. θανατος ἐν π(τ)ολεμῳ
8. ἠμεν αἰει δικαιοι.
9. χρυσῳ
10. ὑπο δενδρεων

1. Like (lit. a like thing) is friendly to like. (Greek proverb — equivalent to our "Birds of a feather flock together".)
2. For gold is not equal to virtue, neither upon the earth nor under the earth. (Plato, Laws 728a)
3. Peace is not for the sake of war, but war is for the sake of peace. (Aristotle, Ethics 1177b)
4. There is no evil (thing) for a good man, neither in life nor in death. (Plato, Apology 41d)
5. Justice and right (lit. a just thing) are beautiful / noble. (Plato, Laws 728c)

1. βιος μουνου ἀγαθου (ἀνθρωπου) ἐστι βιος κατα ἀληθειην.
2. ἀληθειη ἐστι βιος ψυχης.
3. ἐστιν ὑψηλον δενδρεον ἐπι θαλασσῃ.

"Those who do not possess a classical education are prisoners of their own time. To know and be interested only in the 'now' means being incapable of evaluating or appreciating even that."

(Jude Dougherty)

1. The gifts are small / few.
2. He was friendly to strangers.
3. in a noble heart / spirit
4. by cruel / reckless deeds
5. with both noble and bad / cowardly men
6. Guests / strangers are dear to the gods.
7. on / at / beside a small rock
8. the virtues of noble / excellent souls
9. The beginning is good.
10. The gifts were both beautiful and dear.

1. δωρα ἐσθλῳ / καλῳ ξεινῳ
2. θανατος ἐν / ἐπι σχετλιῃ θαλασσῃ
3. δωρα ὀλιγα μεν, φιλα δε
4. δικαιοισ(ι) ἐργοισ(ι)
5. ἐσθλου ἰητρου
6. ἐπι / προς ὑψηλας πετρας
7. ἀνθρωποι εἰσι σχετλιοι.
8. κακοι αἰει εἰσι νηπιοι.
9. χρυσος ἠεν ἀρχη κακων ἐργων.
10. ἐργα οὐκ ἠεν ἐσθλα / καλα.

1. For both strangers and beggars are from God. (Odyssey 14.57-8)
2. The gods both exist (lit. are) and are just. (Plato, Laws 887b)
3. Cruel deeds indeed are not dear to the gods, but justice and good deeds (are). (Odyssey 14.83-4)
4. A man is good and wise from experience. (Plato, Laws 811a)
5. Noble is the word of good men, and noble (their) works. (Theognis, Elegies 1167-8)
6. It is a small gift but from the heart. (Greek Anthology 6.227)

1. θανατος εἱνεκα δικης και ἀρετης αἰει ἐστιν ἐσθλος / καλος.
2. χρυσος ἐστι κακον μεν νηπιοισι (ἀνθρωποισι), ἀγαθον δε δικαιοισι (ἐν) θυμῳ / κατα θυμον (using the Homeric expression "according to the heart").
3. βιος κακοιο ἐστι δη ὁμοιος θανατῳ.

"The civilization of ancient Greece, carried on in the Hellenistic Era and established for the world by the organizing and administrative genius of the Romans, is a decisive element in the civilization of today. Arts, letters, oratory, philosophy, history writing, are an inheritance from the Greeks. Law, administration, political science, are an inheritance from the Romans. . . . Modern literature is full of allusions to the classics, and one who knows nothing of the great authors of antiquity is cut off from great authors of the modern world as well."

(Dean Roscoe Pound, Harvard)

1. near the sea
2. of many virtues
3. They themselves are wise.
4. under the very / same rocks
5. out of / from that beginning
6. Virtues themselves are in the soul.
7. in our life
8. on account of the same war
9. Out of those toils is glory.
10. Much fruit is on those trees.

1. ἐν ἡμετεροισι ἐσθλοισι θυμοισι
2. ἐν (ἐ)κεινῃσι πετρῃσι
3. σοφῳ (ἀνθρωπῳ) αὐτῳ
4. αὐτων ἀνθρωπων
5. ὐπο (ἐ)κεινοισι ὑψηλοισι δενδρεοισι
6. (ἐ)κεινη εἰρηνη οὐκ ἠεν δικαιη.
7. ἐγγυς (ἐ)κεινου ὀλιγου ποταμου
8. ἑτερον δενδρεον ἐστιν ὑψηλον.
9. (ἐ)κεινοι εἰσι λογοι σοφου (ἀνθρωπου).
10. πολλοι ἠσαν ποταμοι ἐν ἀυτῃ γαιῃ.

1. For a friend is another self. (Aristotle, Ethics 1170b)
2. Many things are not always the same. (Plato, Phaedo 78e)

1. ἀρετη ψυχης ἐστιν ἐσθλον δωρον.
2. λογοι καλοιο φιλοιο εἰσι βιος ψυχῃ.
3. και ὀλιγον δωρον ἀπο ἀγαθου (ἀνθρωπου) ἐστι φιλον, εἰ ἀπο θυμου.

1. To them death is not difficult.
2. Those men are wicked; their deeds are evil.
3. His mind was strong.
4. The fruit of these toils / troubles is glory.
5. This river is good for the trees.
6. Near that rock was the treasure.
7. These women are not wicked, but their life is difficult.
8. A good man is a treasure to his friends.
9. Her eyes were beautiful.
10. This is the beginning of that account / speech.

1. καρπος ἡμετερου ὑψηλου δενδρεου ἐστι πολλος.
2. (ἐ)κεινος / ὁ λογος οὐκ ἐστι δοξα ἀλλα ἀληθειη.
3. (ὁ) ἀνθρωπος ἐστι ἀληθειης φιλος, και δη ἐστι και ἡμετερος φιλος.

"The merely modern man never knows what he is about. A classical education, far from alienating us from our own world, teaches us to discern the amiable traits in it, and the genuine achievements; helping us, amid so many distracting problems, to preserve a certain dignity and balance of mind, together with a sane confidence in the future."

(George Santayana)

1. The 3rd aorist and perfect active systems are confined to the active voice.
2. The aorist passive system is the only one confined to the passive voice.
3. The future system lacks the subjunctive, optative (at least in Homeric Greek), and imperative moods.
    The perfect middle system lacks the subjunctive and optative moods (though neither in Attic Greek).
4. They each derive their stem from another tense: the imperfect from the present, and the pluperfect from the perfect. Furthermore, they are both confined to the indicative mood.
5. Active: present, future, aorists 1, 2 and 3, and perfect;
    Middle: present, future, aorists 1 and 2, and perfect.
    Passive: present, future, perfect, and aorist.
6. The future tense in all three voices (active, middle, and passive).
7. The 3rd aorist has no middle.
8. The sixth principal part, i.e. the aorist passive.
9. The 4th principal part cannot be used in the middle and bottom thirds of the map, because it is an exclusively active system.
10. An imperfect can only occur in the Indicative mood.

1. Imperfect indicative active
2. Aorist infinitive active
    Aorist indicative active
3. Perfect indicative passive
4. Present participle middle
    Aorist indicative passive
    Aorist indicative active
5. Present indicative active
6. Aorist imperative active
7. Present imperative active
8. Future indicative active
    Present infinitive passive
    Imperfect indicative active
9. Pluperfect indicative active
    Aorist indicative active
10. Aorist indicative middle
    Future indicative passive
    Perfect indicative passive

"It was the colossal triumph of the Greeks and Romans and of the great thinkers of the Middle Ages to sound the depths of almost every problem which human nature has to offer, and to interpret human thought and human aspiration with astounding profundity and insight."

(Nicholas Murray Butler, President of Columbia University)

Corrigendum: It would be useful to clarify in Part b. that contrary-to-fact conditions in present time use the imperfect tense (as per the two examples given), whereas contrary-to-fact conditions in past time (e.g. "You would not have died, if he had come.") use the aorist tense.

1. Do you (sg.) say this yourself?
2. He does not know his own friend.
3. Those men were bearing / bringing a stone.
4. If you (sg.) had not spoken, I / they would not have known.
5. You (pl.) would not be learning the truth, if he were not dying. (NB. As the imperfect is used here, this is a contrary-to-fact condition in present time, not in past time, so do not translate, "You would not have learned the truth, if he had not died.")
6. Virtue brings happiness / prosperity.
7. Are / were you always sleeping?
8. Even the good die.
9. Diseases were bringing death.
10. Our deeds are not shameful.

1. γιγνωσκες (ἐ)κεινο;
2. χρυσος οὐκ αἰει φερει ὀλβον.
3. βροτοι / θνητοι οὐ γιγνωσκουσι πολλα (many things).
4. εἰ μη θνησκεν, οὐκ ἀν / κεν εὑδεν.
5. εἰ κακον ἠεν, οὐκ ἀν το φιλεομεν.
6. ἀνθρωποι φιλεουσι χρυσον και θησαυρους.
7. κρατερος νοος γιγνωσκει ἀληθειην.
8. λεγε, “γιγνωσκω, γιγνωσκω”.
9. χρονος φερει ἀγαθα τε και κακα (good and bad things).
10. ὁραομεν πολλους λιθους ἐν (ἐ)κεινῳ / τῳ ποταμῳ.

Corrigenda: Vocabulary items: (i) ἐχθρος is used as a substantive, not an adjective, in Reading 1; it means enemy. (ii) νέος should not be listed here at all; its rightful place is in Section 168, Lesson 26.

1. Wise men learn many things indeed from their enemies. (Aristophanes, Birds 375)
2. God always leads similar characters together (lit. "the like one to the like one"). (Odyssey 17.218)
3. The eye of God sleeps not, but is near men in (their) toils / troubles. (Stobaeus, Anthology)
4. For toil, as they say, is the beginning of glory. (Euripides, Fragment)
5. Bad friends bear bad fruit. (Menander, Epigrams)

"What, then, is a classic, if it be not a book that forever delights, inspires and surprises — in which, and in ourselves by its help, we make new discoveries every day? What book has so warmly embosomed itself in the mind and memory of men as the Iliad?

(James Russell Lowell)

1. Let us always tell the truth.
2. We sleep in order that we may not die.
3. He loves justice in order that he may have happiness / prosperity.
4. Let us indeed bear (i.e. put up with) difficult things.
5. I speak in order that you (pl.) may learn.
6. These things indeed they were doing, in order that they may now have glory.
7. Let me speak in order that you (sg.) may know.
8. He is dying in order that you yourselves may have life.
9. Let us not hide the truth.
10. They bear toils in order that they may have gold.

1. ἀγωμεν ἐσθλον βιον.
2. κευθω θησαυρον ἱνα / ὁπως / ὀφρα / ὡς μη (τον) ὁραῃ.
3. παρεχει καρπον ἱνα κρατεροι ὠμεν.
4. φερωμεν τηνδε χαλεπην νουσον.
5. θνησκουσιν ὁπως μη θνησκῃς.
6. δικην αἰει ἐχωμεν.
7. εἰ ἀληθειην γιγνωσκομεν, μη την κευθωμεν.
8. φιλεωμεν φιλους (ἡμετερους) ἀπο θυμου.
9. μανθανομεν ὀφρα νοος ἡμετερος ᾐ κρατερος.
10. μη ῥεζωμεν κακα μηδε (see Reading 1 for the use of μηδε) ἐργα πονηρα.

1. Let us love not in word nor in tongue, but in work and in truth. In this way we clearly know that we are of (lit. out of) the truth. (1 John 3.18-19)
2. I do these things in order that he may have glory among men. (Odyssey 1.95, adapted)
3. Let us indeed do so, since thus God leads. (Plato, Apology 54e)
4. He speaks, and does not hide (it) in his mind, in order that I myself (f.) may also know. (Iliad 1.363)
5. For the gods supplied an enduring heart / spirit to men. (Iliad 24.49)

1. οὐκ ἀν το ῥεζον, εἰ γιγνωσκον ὁτι ἠεν κακον. (NB. (i) Render this sentence as a present contrary-to-fact condition, as the aorist tense is not introduced until Lesson 35. (ii) As the accusative and infinitive construction is not introduced until Lesson 20, use the ὁτι construction seen in Reading 1.)
2. πολλαι νουσοι φερουσι θανατον βροτοισι / θνητοισι.
3. και εἰ χαλεπον ἠεν, το κε λεγε / ἐννεπε. (NB. Note (i) to question 1 above applies here as well. Translate as though the exercise read: "Even if it were difficult, he would be saying it.")

1. May I never do wrong.
2. I / they hid the gold in order that you (sg.) might not see it.
3. May we always have happiness / prosperity.
4. He was eating in order that he might not die.
5. If only I might have an easy life.
6. He was coming in order to see the river.
7. We brought (impf.) fruits in order that you (pl.) might eat.
8. May we learn the words of noble men.
9. He was doing many difficult things in order to have prosperity.
10. We have our eyes in order that we may see.

1. φερε καρπον ὁπως ἐσθιοιμεν. (NB. Retaining καρπος in the singular is perfectly satisfactory, as it can be used collectively.)
2. ῥεζοιμεν / ποιεοιμεν αἰει ἐσθλα.
3. φοιταε ἱνα ποταμον ὁραοι.
4. εἰ / εἰθε / εἰ γαρ φιλεοι (ἐ)κεινα.
5. νηπιοι εὑδον, ὁπως μη μανθανοιεν.
6. μη (ἐ)κεινο ἐννεποις (sg.) / ἐννεποιτε (pl.).
7. κευθετε καρπον ἱνα μη (τον) ἐσθιοιμεν;
8. μη ποτε αδικεοις.
9. φερον και ἑτερους πονους, ὀφρα μη θνησκοιεν.
10. μανθανοιμι αὐτας ἀληθειας.

1. May I never have a beautiful thing (that is) unknown to a friend. (Callimachus, Fragment 121)
2. But may a man hold in silence the gifts of the gods. (Odyssey 18.142)
3. But diseases come to men spontaneous(ly) and bring many ills to mortals. And they roam (back and forth) in silence, since they do not have a voice. (Hesiod, Works and Days 102-4)
4. A good man indeed brings forth good out of the good treasure of his heart, but the wicked man (brings forth) wickedness out of (his) wicked (treasure). (Matthew 12.35)
5. For in misfortunes (lit. bad things) mortals quickly grow old. (Odyssey 19.360)

1. νηπιοι εὑδουσιν ὁπως μη μανθανωσι χαλεπα.
2. εἰ τοδε κελευει, (το) ποιεωμεν ὡς φιλῳ.
3. ἀνθρωποι οἱ ἐχουσιν ἐσθλον νοον, διωκουσιν ἀληθειην και δικην, ὀφρα μη ποτε ἀδικεωσιν. (NB. Use the pronoun ὁ, ἡ, το as the relative (see Section 78a), as neither relative pronouns proper nor participles have been introduced yet.)

Corrigendum: It is not stated which negative should be used for (a) complementary infinitives and (b) noun clause infinitives. The 2nd Revision contained this advice: "The negative of the infinitive is μη, except in the accusative and infinitive construction, where it is οὐ."

1. I wish to learn many things.
2. I say that the beginning is good.
3. Never do (pl.) wrong.
4. Those men / people were saying that the tree was dying.
5. Do not think (sg.) shameful things in (your) heart.
6. He says that she is now coming.
7. A fool wishes both to have his fruit and eat it.
8. You see (ind.) / look at (impt.) the trees and rocks along(side) the river.
9. I wish always to live as a just man.
10. He considers those base men to be hiding (the) treasure.

1. αἰει ἐθελομεν (impf.) ἐσθιειν.
2. μη ποτε ἐθελωμεν φιλον ἀδικεειν / ἀδικεμεν(αι).
3. λεγε / ἐννεπε τας φερειν / φερεμεν(αι) χρυσον και θησαυρον. (NB. γυνη (woman) should not be used here as it is not introduced until Lesson 45. Use the pronoun ὁ, ἡ, το instead.)
4. λεγει / ἐννεπει εἰναι / ἐμμεν(αι) ῥηιδιον μεν ἀδικεειν / ἀδικεμεν(αι), χαλεπον δε κευθειν / κευθεμεν(αι) πονηρα ἐργα.
5. ζωειν / ζωεμεν(αι) ἐν εἰρηνῃ και δικῃ ἐστιν ἀγαθον.
6. νοος ἡμετερος νοεοι ἀληθειην.
7. λεγουσι σε εἰναι / ἐμμεν(αι) δικαιον (m.) / δικαιην (f.). (NB. The second person pronoun must be used here, even though it is not introduced until Lesson 33.)
8. λεγε / ἐννεπε ἱνα πολλοι γιγνωσκωσιν. (NB. The text should indicate that the singular is expected.)
9. φιλον ἀδικεειν / ἀδικεμεν(αι) ἐστι πονηρον και νηπιον.
10. μανθανωμεν παρα ἐσθλων (ἀνθρωπων) μη ποτε ἀδικεειν / ἀδικεμεν(αι). (NB. Use μη with the infinitive except in the accusative and infinitive construction.)

1. Socrates says that many men live to eat; but he himself ate in order to live. (Xenophon, Memorabilia)
2. It is difficult to do, but easy to command. (Philemon, Fragment)
3. It is good, not to do no wrong, but not even to wish to do wrong. (Democritus, Fragment)

1. φοιταον ἱνα ὁραοιεν δενδρεα και πετρας παρα ποταμον.
2. φιλεοιμεν και ποιεοιμεν αὐτα.
3. δικαια ἐργα αἰει ποιεε / ῥεζε , ὁπως αἰει ζωοι ἐν νοοισι βροτων / θνητων.

"Greek and Latin are not 'dead' languages. They are the vigorous grand-parents of the languages we must use in the present world. Every man's mastery of his English speech is easier, and his writing is smoother and more nearly precise, if he knows Greek."

(Editorial in the Richmond, Vancouver News Leader)

1. Mortals wish to have good things of all sorts.
2. The work of justice is peace. (Motto of Pius XII: "Opus iustitiae pax.")
3. May I not even seem to be cruel / pitiless.
4. Hasten (impt. sg.) / he was hastening (impf.) towards the sea.
5. Many (men) were present, in order that they might learn.
6. The physician commands (you) to do these things, that you may have a strong life.
7. He said that this rock is falling into the river.
8. He would not be dying, if he were not missing (his step) and falling. (NB. Do not translate as a past contrary-to-fact condition, even though such a translation would sound better.)
9. Let us teach others to love (men) of all sorts.
10. Do not hasten (pl.), lest you fall.
11. Wise men consider that virtue brings glory.

1. εἰ ἐθελεις ἐχεμεν ὀλβον, ποιεε ἐσθλα.
2. εἰ φευγε ὀμβρον, ἀν σπευδε .
3. ἀληθειη τρεφει ἡμετερον νοον.
4. λεγω ψυχας ἀνθρωπων ἐμμεν ἀθανατας.
5. ἐσθιωμεν ἱνα ζωωμεν.
6. εἰ νομιζον / φρονεον παντοια, οὐ κεν ἁμαρτανον.
7. χρονος διδασκει βροτους |ἀγαθους τε και κακους / ἀγαθον τε και κακον|. (NB. This exercise is ambiguous, as the words "good and bad" could either be understood adjectivally (qualifying "mortals") or substantively.)
8. μη φευγε πονον, ὡς μη δοκεῃς ἐμμεναι κακος.
9. αἰει ζωοιμεν.
10. μουνοι νηπιοι καλα οὐ φιλεουσι.

1. And no doubt you seem to be brave and strong, because you associate with few and cowardly (lit. not brave) men. (Odyssey 18.381-2)
2. For it is shameful for a wise man to err. (Aeschylus, Prometheus 1039)
3. For time does not teach (one) to have understanding, but both a good rearing and a soul. (Democritus, Fragment)
4. The happiness of man is life (lived) according to mind and virtue; for these things especially constitute (lit. are) man. (Aristotle, Ethics 1178a)
5. To fall twice on the same stone is shameful. (Greek proverb)
6. Peace nourishes the farmer well even among rocks (i.e. on rocky ground), but war (nourishes him) badly even on the plain. (Menander, Fragment)
7. Make haste (sg.) slowly. (Suetonius, Augustus 25)

1. ἀναγκη ἐστι μανθανειν παντοια, ὀφρα ζωωμεν συν ἀνθρωποισι κατα δικην και ἀληθειην. (NB. χρη cannot be used here as its introduction has been postponed to Lesson 38.)
2. γιγνωσκομεν ψυχην ἐμμεν ἀθανατην, ἡμετερῳ τε νοῳ σοφων τε λογοις.
3. μη ἐθελωμεν δοκεεμεν ἐσθλοι και ἀγαθοι, ἀλλα εἰναι, ὀφρα φιλοι ἡμετεροι ὠσι πολλοι.

"After trying many substitutes, we shall have to fall back on the fact that in Greek and Latin we possess languages unequalled for organic structure and exquisite precision, and literatures which, because they reached perfection, cannot become obsolete. . . . The Classics include certain specific things which are unique in the world and without which culture is, and always must be, incomplete.

(J. W. Mackail)

1. By toils / troubles alone are many things learned.
2. Mortals are always pursuing happiness for themselves.
3. Fruits were brought to our neighbours.
4. A physician does not ask gold for himself, but happiness for others.
5. By good deeds virtue increases (itself) / grows.
6. We are known by our friends.
7. The river turned (itself) near the rocks.
8. The mind is pleased with / enjoys truth.
9. Are you fighting against good neighbours? (NB. μαχομαι takes an object in the dative case)
10. Many things are not perceived even by the wise.

1. θησαυρος κευθετο μετα δενδρεοισιν.
2. ἡδομην δωροισιν.
3. σοφοι οὐν διδασκονται παντοια.
4. λεγεαι ἀγαθος ἐμμεν.
5. λιθοι λαμβανοντο βιῃ και φεροντο προς θαλασσαν.
6. κακος (ἀνθρωπος) ὐπο πολλων διωκετο.
7. ἡδομεθα τῳδε δωρῳ.
8. μετα ὀμβρον, ποταμοι ἀεξονται.
9. τρεφωμεν ψυχας ἡμετερας ἀληθειῃ και δικῃ.
10. ἡδεαι / ἡδεσθε της φωνῃ;

1. God, who takes pleasure in the just and not in the unjust, sees men and is near (to them). (Menander, Fragment. — NB. The relative pronoun ὅς, though not presented until Lesson 26, is given amongst the vocabulary items here.)
2. Egypt is said to be the gift of the River Nile. (Herodotus, History 2.5. — NB. This relates to Egypt's rich alluvial soil, deposited by the Nile's annual floods.)
3. You (pl.) ask and do not get because you ask badly for yourselves. (James 4.3)
4. For not even the gods fight against necessity. (Simonides, Lyrics 5.21, Bergk)
5. Virtue grows among the wise and among the just of men, (just) as a tree under the influence of the rain; and there is a manifold need for friendly men. (Pindar, Nemean Odes 8.40-42)
6. For not quickly is the mind of the immortal gods turned. (Odyssey 3.147)

1. σπευδωμεν οὐν μανθανειν παντοια καλα ἐργα, και ἀπο σχετλιων φευγειν.
2. λαμβανετε χρυσον και κευθετε (ἐν) γαιῃ, ὀφρα μη ἀρχη ᾐ πολεμοιο μετα φιλοισιν.
3. εἰ ἐθελες ἀεξεμεν βιον ψυχης, ῥεζες ἀν μουνον το ἐστι δικαιον και ἐσθλον.

"A former student of mine had gone into business and was in the habit of bringing a Homer or a Vergil in his pocket to the office. His colleagues twitted him: there might be some sense in learning modern languages, but what was the use of this Greek and Latin? 'No use, thank God', he replied. Perhaps he went too far, but all the same he was right. The value of a classical education does not lie in its immediate usefulness. It has a much higher aim than any vocational purpose: the training of the mind and character to meet life and its problems, and the filling of the mind, as Plato has it, 'with breezes blowing from pleasant places.'"

(Cyril Bailey, Oxford)

Corrigendum: The aorist of ἀνεχομαι should read ἀνεσχομην, not the active forms presented in the text.

1. Let us not hate (our) companions / comrades, lest we also be hated.
2. May you (sg.) endure difficult things, so that one day (ποτὲ) you may have for yourself (ἔχηαι is middle) beautiful things.
3. He was fighting in order that he might not be taken / captured.
4. Let us always pursue excellent / noble things.
5. May there be both a true and just peace / May the peace become both true and just. (NB. Two meanings possible.)
6. Rain falls to the earth in order that trees may grow.
7. May we always take pleasure in those men / things.
8. Base men hide (themselves) in order that they may not be seen.
9. I was enduring many things, in order that I might become wise.
10. May you (pl.) never be turned (i.e. deflected) from the truth by the words of the foolish.
11. Prosperity increases, since they were just.

1. τρεφωμεν (act.) / τρεφωμεθα (mid.) νοους ἡμετερους ἀγαθοισιν.
2. ἐσθιομεν και πινομεν ὀφρα κρατεροι γιγνωμεθα.
3. νουσον ἀνεχοιτο ὡς ἀγαθος (ἀνθρωπος).
4. φευγον, ὁπως μη ὁραοιατο.
5. οὐ τοδε φερες ὀφρα ἐσθιοιτο;
6. κευθετε θησαυρον ἐν πετρῃσι, ὡς μη λαμβανηται.
7. “αἰει μαχ(ε)οιμην εἱνεκα ἀληθειης και δικης”, λεγε / ἐννεπε.
8. ἐθελε θνησκειν, ὀφρα μη λεγοιτο ἐμμεν κακος.
9. θυμοι ἡμετεροι ἡδοιατο ἀγαθοισι, ὡς ὀφθαλμοι (ἡμετεροι) καλοισιν.
10. μαχ(ε)ωμεθα και θνησκωμεν ὡς ἀγαθοι (ἀνθρωποι).

1. The black earth drinks the rain, and the trees drink the earth; the sea drinks the rivers, and the sun (drinks) the sea; please endure (it) therefore, O comrades, if I myself also wish to drink. (Anacreontic, No. 21, Edmonds)
2. Hasten not (sg.) to be rich, lest you quickly become a beggar. (Menander, Epigrams 358)
3. This is not difficult — to flee death. But to flee base men and base things, this indeed is difficult. (Plato, Apology 39b)

1. πολλοι (μεν) ἡδονται ἀληθειῃ και καλοισιν· πολλοι δε νομιζουσιν / νοεουσι βιον ἐμμεν ἐσθιειν και πινειν.
2. ἠελιος λεγεται ὑπο νηπιων πινειν ἐκ ποταμων και θαλασσης.
3. μαχ(ε)ετο ἐν πολεμῳ, ὡς ἐν εἰρηνῃ ζωοιμεν και θνησκοιμεν.

"I believe that a classical education is of the utmost importance in rounding out one's intellectual development. I feel very strongly that the current tendency to evaluate education only in terms of the resultant pay envelope is tremendously fallacious. I am constantly scandalized by the number of men who hold college degrees whom I would classify as uneducated."

(President of a large Detroit bank, in an address before the Economic Club of Detroit)

Corrigendum: The particle τοί would best read τοι, as enclitics are rarely seen with an accent.

1. Do not seize these things of ours. (NB. The middle of λαμβανω is usually translated "seize, grasp" rather than the more wordy "take for oneself".)
2. He says that many men are being sent.
3. I suppose he wishes to be set free, so that he might roam (back and forth).
4. Did you (sg.) intend to send your guest?
5. Do not flee (pl.), but endure.
6. They were fighting for (the sake of) (their) life.
7. Be good / brave while your colleague is away.
8. Be pleased (infinitive as imperative) then with these things, since you yourself brought (them).
9. Do not turn (sg.), lest you fall.
10. The fruits were about to be taken from the trees, but a storm came, and they fell to the ground / earth.
11. They are able to endure many toils / troubles.

1. ὀφρα ἀπεισιν, κευθεο / κευθευ.
2. μισεεσθαι κακον ἐστι.
3. λαμβανοντο βιῃ.
4. δυνατοι νυν ἐστε μαχ(ε)εσθαι;
5. δοκεει ἀνεχεσθαι ἀγαθα τε και κακα (the plural is preferable to the singular here) θυμῳ καλῳ.
6. ἀγαθα και καλα ποιεετο ὑπο ἑταιρων σων.
7. ἐθελεις τοι διδασκεσθαι.
8. ἐννεπε σους ἑταιρους διωκεσθαι ἐν πολεμῳ.
9. ἀνεχεσθε πονους, ὀφρα πελητε / πελησθε (anticipatory subjunctive) κρατεροι θυμῳ.
10. εἰθε μη μελλοιμεν πεμπεσθαι εἰς κεινην γαιαν.

Corrigendum: The vocabulary item μιμνησκω means "I remind". It is the middle μιμνησκομαι which means "I am mindful of".

1. Be (sg.) mindful of (your) friends, both (those) who are present and (those) who are absent. (Thales, Fragment)
2. Never, you see, make an evil man a friendly companion for yourself, but always flee him even as (you would) a bad harbour. (Theognis, Elegies 113-4)
3. Do not live as though you were going to live for ever. Death is at hand; while you are living, while you are able, become good. (Marcus Aurelius, Meditations 4.17)
4. Yet, since the immortal gods sent this trouble, endure (it), and grieve not in your heart (note the Homeric expression κατα θυμον). (Iliad 24.547-9)

1. κεινοι ἐθελουσι πολλα μανθανειν, ὀφρα σοφοι γιγνωνται / πελωσι / πελωνται.
2. ὁδε σοφος ἀνεχετο πονους πολλους χαλεπους τε, ἱνα πελοι / πελοιτο κρατερος (τε) και δικαιος.
3. “μαχ(ε)ωμεθα ὡς ἀγαθοι”, λεγε, “ὀφρα φιλεωμεθα ὑπο πολλων.”

"I have gone back to Greek literature with a passion quite astonishing to myself. . . . I felt as if I had never known before that intellectual enjoyment is. . . . I think myself very fortunate in having been able to return to these great masters while still in the full vigor of life and when my taste and judgement are mature. . . . I had no high opinion of Thucydides ten years ago. I have now been reading him with a mind accustomed to historical researches and to political affairs; and I am astonished at my own former blindness, and at his greatness."

(Macaulay)

1. You (sg.) learn / ascertain many things by your eyes.
2. The foolish fear lest the sun should fall to the earth.
3. Let us do (it) quickly, since time hastens.
4. Do you consider this temple to be holy / sacred?
5. Do not at least ask foolish things.
6. He commanded (his) companions to come so that they might fight.
7. The noble man both is and seems to be wise.
8. May you (pl.) never fear to have friends of all sorts.
9. They were fighting in order to save (their) comrades.
10. I teach and I reply, in order that you (pl.) may learn.

1. κακος μαχ(ε)εται ἑῃ ψυχῃ.
2. ὁραεις την;
3. λαμβανετε κεινους λιθους και φερετε προς ποταμον.
4. οὐτε γαια οὐτε θαλασσα αἰει ἀυτη πελεται / αὐται πελονται.
5. δενδρεα ἀεξετο ὀρθα ὐψηλα τε.
6. πευθομεθα ὁπως μη γιγνωμεθα / πελωμεν / πελωμεθα νηπιοι.
7. πινων, μη πιπτε εἰς ποταμον.
8. εἰ ἐθελεις δοξαν ἐχεμεν, ἀνεχεο / ἀνεχευ χαλεπα.
9. εἰρηνη ἱκανοι, καρπος δικης ἀληθειης τε.
10. μη μαχοισθε, ἀλλα φιλοι γιγνεσθε (command) / γιγνοισθε (wish).

Corrigendum: In Reading 4 read δειδε (active voice) instead of δειδεο (middle voice). This error may be due to the fact that the actual verb used in Apocalypse 1:18 is in the middle voice: φοβου.

1. Clearly you (sg.) endured many ills in your heart. (Iliad 24.518)
2. A good tree produces fine fruits, but a worthless one produces worthless fruits. (Matthew 7.17)
3. By his soul a man is able to flee evil, and to pursue and obtain (lit. take) good. (Plato, Laws 728d)
4. Do not fear; I am the first and the last. I was dead, and now I live for ever. (Apocalypse 1.17-18)
5. Do you not know that you are the temple of God? But the temple of God is holy. (1 Cor 3.16-17)
6. A wise man carries around his goods in his soul. (Menander, Epigrams 404)

Corrigendum: In Exercise 1 read "these truths" instead of "those these truths".

1. πευθωμεθα τασδε ἀληθειας.
2. κακοι μεν δειδουσι θανατον, ἱεροις δε δοκεει ἀγαθος και βιου ἀρχη ἀθανατου.
3. ὀλιγα γιγνωσκεις· μανθανε και ταδε, ὀφρα ἐν σοφοις λεγειν ᾐς / πεληαι δυνατος.

"Greek is the language that has us most in bondage, the desire for which constantly lures us back. First there is its compactness of expression. . . . Every ounce of fat has been pared off, leaving the flesh firm. Then, no language can move more quickly, dancing, all alive, and yet controlled. Then there are the words themselves — so clear, so hard, so intense, that to speak plainly yet fittingly, without blurring the outline and clouding the depths, Greek is the only expression."

(Virginia Woolf, in The Common Reader)

Corrigendum: The feminine genitive singular version of the relative pronoun should have a rough breathing, not a smooth one, i.e. ἡς not ἠς.

1. I will inquire into / learn those things which I do not know.
2. (Those) who do noble deeds will become noble.
3. Many mortals, to whom God sends disease, will die.
4. You (sg.) will have toils / troubles, yet also glory.
5. We mortals shall not in any way flee / escape death.
6. He / she says his / her brothers will come.
7. He is going to see / look at the sky out of which the rain will fall. (ΝΒ. The verb μελλω is normally followed by the future infinitive, as here.)
8. “How shall I save my life?” he / she asked.
9. You will certainly never know much (lit. many things).
10. Come, and with your own eyes you will see the sea.
11. These men considered / thought that the holy temple would never be destroyed (future passive infinitive).
12. I hate the food which you (sg.) are about / going to eat. (NB. See note to question 7. The future of ἐσθιω has the middle form ἐδομαι — Lesson 19.)

1. κελευε. ποιησομεν τὰ / ἅ λεγεις.
2. βροτοι οὐ ποτε θανατον φευξονται.
3. μελλει ληψεσθαι χρυσον, ἀλλα αὐτος ληψεται. (NB. ληψεται, used here in the passive voice, is necessarily ambiguous, as the future active employs the identical middle-passive form.)
4. ὀρθη δικη οὐ ποτε τρεψεται ἀπο ἐργων κακων.
5. ἐμος κασιγνητος, τον / ὅν διωκες / διωκετε, ληψεται τονδε θησαυρον και κευσει.
6. πιπτει ὀμβρος· ποταμοι οὐν αἰψα ἀεξησονται.
7. οὐ γιγνωσκω, ἀλλα πευσομαι.
8. πολλα ἐστιν τα / ἅ βροτοι οὐ ποτε μαθησομεθα.
9. σιτον οἰσει τον / ὅν ἐδομεθα.
10. κακοι (ἀνθρωποι), οἵ οὐ ποτε εἰσι σοφοι, δικην αἰει δεισονται.
11. μελλει ἀδικησειν ἀνθρωπον τον / ὅν φιλεω.

Corrigendum: Vocabulary item νέος, -η, -ον (young, new) should appear here rather than in Section 95, Lesson 17.

1. He whom the gods love dies young. (Menander, Fragment)
2. You who were once far from God, now (you) are near, in Christ. For He Himself is our peace. (Ephesians 2.13)
3. Heaven and earth will pass (away), but My words will never pass (away). (Matthew 24.35)
4. What (indeed) is beautiful is dear. But what is not beautiful is not dear. (Theognis, Elegies 17)
5. Our soul is immortal and will never perish. (Plato, Republic 608d)
6. I have at least this marvellous good / blessing, by which I am saved (i.e. which is my salvation); for I am not ashamed to learn, but I inquire and I ask, and I love him who replies. (Plato, Hippias Minor 372c)

1. παρελευσομεθα ποταμον, ὁ / ὅς τρεπεται ἐγγυς (ἐ)κειν(α)ων / ταωνδε πετραων και ἐρχεται εἰς θαλασσαν.
2. ζωη χαλεπη μεν ἐστι, πολλα δε ἀγαθα ἀνθρωποις παρεχει οἵς / τοισιν αἰει ἡδομεθα.
3. κρατερος ὀμβρος, ὁ / ὅς πιπτει προς γαιαν ἐξ οὐρανου, αἰει ἀπολεσει πολλα ἀνθρωπων ἐργα.

Corrigendum: The Word Study entry "homily" belongs to Section 129, Lesson 21, where it pick ups on ὁμιλεω, "I associate with".

"In the Odyssey we have the triumph of narrative: the clearest and at the same time the most romantic story of the fortunes of men and women."

(Virginia Woolf, The Common Reader)

Corrigendum: πολιι should be included as a further form of the dative singular of πολις, thus rounding off the endings based on the stem πολι-.

1. They say that he is a strong man.
2. Let us show the sea to the boy / child.
3. Each city rears all sorts of men.
4. Kings love justice and just men.
5. Truth will always be loved by wise men.
6. Each (man) lives according to his nature.
7. The measure of men's deeds is virtue.
8. Fathers supply many gifts to good boys / children.
9. To each man surely (his) life is sweet.
10. Either peace or war will always supply troubles for kings.

1. λεγωμεν ἀνακτι (τα) ἅ ἡμετεροι ἑταιροι ὁραον.
2. ἑκαστον ἀεξεται προς μετρον ἑης φυσιος.
3. μουνος κακος ληψεται σιτον ἀπο παιδων.
4. πολις σωσεται ὑπο κρατερων (ἀνδρων).
5. φαινεται δικαιος ἐμμεναι, ἐστι δε σχετλιος.
6. ἱκανουσι / ἐρχονται, ὀφρα φαινωσι παιδεσσι χρυσον.
7. ἀνερι ἑκαστῳ θανατος ποτε ἐλευσεται.
8. φαινοιμεν φυσιν ἡμετερην ἐργοισι (ἡμετεροισι).
9. ἀνερες / ἀνδρες φαινοισθε, μη παιδες.
10. ὁραεις ὀμβρον ὅς πιπει μετα δενδρεοισιν;

Corrigenda: The vocabulary item πολιτικον, -η, -ον should read πολιτικος, -η, -ον.

The vocabulary list should indicate that, when the adjective ζωός is used in the neuter as a substantive, it means "animal".

1. Old men are children twice / a second time. (Menander, Fragment)
2. The character of a man is known from (his) speech. (Menander, Epigrams 26)
3. Do not say that good men die. (Callimachus, Epigrams 11)
4. Man is by nature a social / political animal. (Aristotle, Politics 1253a)
5. Only time reveals the just man. (Sophocles, Fragment)
6. There were many men (indeed), but few (real) men. (Herodotus, History 7.210)
7. Each (man) will get his wages according to his labour; for we are God's co-operators / co-workers. (1 Corinthians 4.9)

1. ὀμβρος κρατερος, ὅς ἐρχεται ἐξ οὐρανου, ἀπολεσει καρπους τε και δενδρεα.
2. ἐλευσομαι οὐν προς σον κασιγνητον και αἰτησω χρυσον, τοῦ / οὕ ἀναγκην ἑξω / σχησω ἱνα ζωω.
3. ἡσεται δη δωροις, τὰ / ἅ φανεεται σα ἒμμεν, οὐχ ἡμετερα.

"We are all Greeks. Our laws, our literature, our arts have their root in Greece. But for Greece, Rome – the instructor, the conqueror, or the metropolis of our ancestors – would have spread no illumination with her arms, and we might still have been savages and idolaters. . . . The human form and the human mind attained to a perfection in Greece which has impressed its image on those faultless productions whose very fragments are the despair of modern art; and it has sent forth impulses which cannot cease, through a thousand channels of manifest or imperceptible operation, to ennoble and delight mankind until the extinction of the race."

(Shelley, introduction to Hellas)

1. Let us not love a man's possessions / wealth, but the man himself.
2. The foolish children wish to wander / roam through the fire.
3. We reveal (our) mind to men by (our) words.
4. In the heart of the wicked man are hidden cruel deeds.
5. I shall hasten to save my brother and children from the fire.
6. Verily not length of life, but virtue brings glory.
7. From deeds will a man know the truth.
8. Diseases bring death to the bodies of mortals, but not to (their) souls.
9. By the light of the sun eyes are able to see.
10. Where there is wealth, there is also trouble.

1. ψυχη παρεχει ζωην σωματι.
2. “χρηματα (ἐστιν) ἀνηρ / ἀνθρωπος”, λεγει νηπιος.
3. κατα ποταμον σπευδομεν ὁπως φευγοιμεν ἀνακτα.
4. ἀρετη αἰει ἀεξοιτο ἐν ψυχῃ σῃ και κηρι.
5. φαει πυρος δενδρεα πολλα ὁραετο.
6. λεγε τονδε νηον, ὅς ἐστι χρημα θεου, εἰναι οὐν ἱερον.
7. πραγματα / ἐργα αἰσχρα φαινει πονηρον νοον και κηρ.
8. κεινο φαος ὁμοιον ἠεν πυρι ὅ πιπτει ἐν οὐρανῳ.
9. ἐθελον λαμβανεσθαι ξεινοιο χρηματα.
10. πολλα μανθανομεν ἐκ λογων φιλων ἡμετερων.

1. From a bad beginning comes a bad end. (Euripides, Fragment)
2. And Joseph was handsome in appearance and exceedingly beautiful in face. (Genesis 39.6, LXX)
3. For where your treasure is, there also is your heart. (Matthew 6.21)
4. From the smoke into the very fire. (Lucian, Summoning of the Ghosts 4 — Cp. "From the frying-pan into the fire".)
5. But time brings (lit. leads) the truth to light. (Greek proverb)
6. For to wretched /worthless mortals wealth comes to be life / the soul. (Hesiod, Works and Days 686)
7. Each man through his deeds is noble or wicked. (Apollodorus)
8. The measure of life is nobleness, not length of years (lit. time). (Plutarch, Moralia)
9. Reasons / discourses are to (lit. in) the soul exactly what beauty (is) to (lit. in) the body. (Aristides, Orations — NB. περ is an intensive particle, accentuating the preceding word.)

1. παιδες σπευδον προς ὑψηλον δενδρεον ἐν πετρῃσι ἐγγυς θαλασσης, ἐπει θησαυρος λεγετο τῇ κευθεσθαι.
2. ποιησω ἅ ἀναξ κελευει, ἐσθλος γαρ ἐστιν.
3. αὐτῃ ἑῃ φυσιι, ἀνθρωπος ἐθελει μανθανειν ἀληθειην, ὁπως ἑος νοος ζωῃ και ἀεξηται· ἀληθειη γαρ ἐστι νοοιο σιτος.

"In the army, there is always a dearth of good leadership. Character is essential to good leadership, and mental discipline is essential to character. It is my opinion that Latin, Greek, and mathematics have never been displaced as the greatest producers of mental capacity and discipline and therefore the most effective moulders of character and leadership. I feel very strongly about our present neglect of the classics, and I hope to see a revival."

(Col. Benjamin W. Venable, of the Army General Staff)

Corrigenda: The participle table on p. 84 misaligns two of the four alternative dative plurals: λουουσι in the fourth column should appear in the third column, and λουσουσι in the fifth column should appear in the fourth.

On p. 85, the heading for the third type of participle should read PERF. ACT., not AOR. ACT.

1. Learning true things supplies pleasure to the wise. / Learning supplies true pleasure to the wise. (NB. ἀληθέα could be either n. acc. pl. or f. acc. sg. Hence the two solutions.)
2. I will do this of course with a willing / eager spirit.
3. Happy the man who is able to save his possessions from both fire and storm.
4. The soul of a worthy / good man will live forever with the blessed.
5. Speak the winged words which you have in (your) heart.
6. Worthy things are judged by worthy men.
7. That king from whom my brother is fleeing even injured his own girl.
8. Not by pleasant words is the truth revealed / does truth appear.
9. They reveal the happy / blessed man who seized the possessions.
10. Do not (pl.) always choose the pleasant, but (rather) what is worthy.

1. κεινο δενδρεον φερει ἡδυν καρπον.
2. λεγε φωνην ἀληθεος φιλου ἐμμεναι αἰει ἡδειαν και χρηστην / ἀγαθην.
3. αἱρεοντο θνησκειν, ἱνα ἐχοιεν δοξαν ἐν ζωουσιν.
4. ὅς ἡδονην φιλεει, πτεροεν φιλεει, ὅ αἰψα ἀπολλυεται.
5. γιγνωσκω σον ἑταιρον ἐλευσεσθαι προφρονα.
6. ἑκαστος ἑταιρων ἐμων ἀνηρ ἐστιν ἀγαθος τε χρηστος τε.
7. ταδε ἐστι δωρα ἀνακτι |ὅς ἐστι φιλος / ἐοντι φιλῳ| κασιγνητου ἐμου. (NB. Prior to the 3rd revision, the student