Rhetoric - Argument Flashcards
οὖν
SO THEREFORE
οὖν Part of Speech: Conjunction Transliteration: oun Phonetic Spelling: (oon) Definition: therefore, then, (and) so Usage: therefore, then.
3767 oún (a conjunction) – therefore, now then, accordingly so. 3767 (oún) occurs 526 times in the NT and is typically translated “therefore” which means, “By extension, here’s how the dots connect.”
then, therefore, accordingly, consequently, these things being so
θέση
THESIS
κατάσταση - status, condition
προϋπόθεση - condition, precondition, premise, presupposition, supposition
θέση -position, place, site, post, status, condition
θέση - position, place, location, job, post, station, status.
From Ancient Greek θέσις (“placement”)
From Ancient Greek τίθημι (“I place”)
From Ancient Greek θέσις (“placement”)
From Ancient Greek τίθημι (“I place”).
στάση
στᾰ́σῐς
STASIS
στάση • (stási) f (plural στάσεις) position, attitude, stance (physical or mental) (transport) stop, bus stop (film) frame stop (coming to a halt) mutiny, rebellion stasis
στᾰ́σῐς • (stásis) f (genitive στᾰ́σεως or στᾰ́σῐος); third declension (Epic, Attic, Ionic, Doric, Koine) a standing, placing, setting standing stone, pillar erection (of a building), building weighing (figuratively) standing, stature position, posture, station stable, stall compass positio posture of a boxer (figuratively) position of a litigant position or opinion of a philosopher state, condition party, company, band party formed for sedition, faction sedition, discord division, dissent statute, decree
σταθμός • (stathmós) m (genitive σταθμοῦ); second declension standing place stall, pen, fold (for animals) shepherd's lodge post, doorpost weight for a balance
From Proto-Hellenic *statʰmós from Proto-Indo-European *sth₂-dʰ-mó-s from *steh₂- (“to stand”). *steh₂- (perfective) to stand (up)
στέᾱρ • (stéār) n (genitive στέᾱτος); third declension
hard fat, tallow, suet
dough made from flour of spelt
from Proto-Indo-European *stéh₂-wr̥, from *steh₂- (“to stand”).
στεᾱ́τῐνος • (steā́tinos) m (feminine στεᾱτῐ́νη, neuter στεᾱ́τῐνον)
Adjective
of flour or dough of spelt
From στέαρ (“dough”) + -ινος (-adjective ).
σταίτῐνος • (staítinos) m (feminine σταιτῐ́νη, neuter σταίτῐνον); first/second declension
of flour or dough of spelt
From σταῖς (“dough”) + -ινος (-adjective ).
σταῖς • (staîs) n (genitive σταιτός); third declension
dough made of spelt flour
dough (in general)
from the same Proto-Indo-European root of Proto-Slavic *těsto (“dough”),
Old Irish táis (“dough”)
Old English þǣsma (“leaven”), with an influence from στέαρ (“fat”).
þǣsma m
leaven; yeast
IPA(key): /ˈθæːs.mɑ/, [ˈθæːz.mɑ]
From Proto-Germanic *þaisimô (“yeast, leaven”)
from Proto-Indo-European *teh₂- (“to melt, flow, knead, mold, dwindle”).
*teh₂-
to melt
to flow, stream
Ancient Greek: τήκω (tḗkō, “to melt”), τηκτός (tēktós, “molten”)
THAW
From Middle English *thon,
from Old English þān (“moist, damp, wet; having water, watered, irrigated”),
from Proto-Germanic *þainaz (“moist”),
from Proto-Indo-European *teh₂- (“to melt, flow”).
Cognate with Scots thane, thain (“moist, damp”).
Related to thaw.
thone (comparative thoner or more thone, superlative thonest or most thone)
(dialectal) damp; moist; wet; soft from dampness.
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ἀνάστασις f (ἀnástasis, “stand again, resurrection”)
αντίσταση f (antístasi, “resistance”)
έκσταση f (ékstasi, “ecstacy”)
κατάσταση f (katástasi, “condition, situation”)
στάση λεωφορείου f (stási leoforeíou, “bus stop”)
στασιαστής m (stasiastís, “rebel”)
αἰγόστασις (aigóstasis) αἱμόστασις (haimóstasis) ἀνάστασις (anástasis) διάστασις (diástasis) διασύστασις (diasústasis) δυσαποκατάστασις (dusapokatástasis) ξενόστασις (xenóstasis) παράστασις (parástasis) παρυπόστασις (parupóstasis)
όμοιος - παρόμοιος - ἕτερος
SAME — SIMILAR — DIFFERENT
DIFFERENT
Adjective
ἕτερος • (héteros) m (feminine ἑτέρᾱ, neuter ἕτερον); first/second declension
one or the other of two
(repeated at a distance) either … or …
(repeated consecutively) one after the other
other, another, second (often of pairs)
different
Adjective
ἕτερος • (héteros) m (feminine ἑτέρᾱ, neuter ἕτερον); first/second declension
one or the other of two
(repeated at a distance) either … or …
(repeated consecutively) one after the other
other, another, second (often of pairs)
different
Adjective
ἑτερογενής • (heterogenḗs) m or f (neuter ἑτερογενές); third declension
heterogenous; of different kinds
ἕτερος (héteros, “other”, “another”, “different”) + -γενής (“of a kind”)
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SAME
ίδιο
same
Adjective
ίδιος
same, self, proper, self-same
όμοιος
similar, like, same, alike, even, throw back
Pronoun
ίδιος
own, same, himself, idem
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SIMILAR
παρόμοιος, α, ον Part of Speech: Adjective Transliteration: paromoios Phonetic Spelling: (par-om'-oy-os) Definition: much like Usage: like, similar.
from para and homoios
συμπέρασμα
INFERRNCE - DEDUCTION
συμπέρασμα
conclusion • ( symperasma ) n ( plural conclusions )
deduction , conclusion ( results of reasoning )
conclusion ( final summary part of document )
προϋπόθεση
PREREQUISITE
From προ- (“before”) + υπόθεση (“supposition”).
προϋπόθεση • (proÿpóthesi) f (plural προϋποθέσεις) Noun presupposition condition, prerequisite (logic) premise
From προ- (pro-, “before”) + υπόθεση (ypóthesi, “supposition”).
presupposition (n.)
1530s, “surmise, conjecture, supposition antecedent to knowledge,” from French présupposition
from Medieval Latin praesuppositionem (nominative praesuppositio), noun of action from past-participle stem of
Latin praesupponere,
from prae “before” (see pre-) + suppositio (see suppose).
Meaning “postulation as of an antecedent condition,” hence “a prerequisite” is from 1570s.
Related entries & more
υπόθεση
HYPOTHESIS
From Ancient Greek ὑπόθεσις (hupóthesis, “supposition”, noun).
Noun[edit]
υπόθεση • (ypóthesi) f (plural υποθέσεις)
business, matter, affair
(law) case
(sciences, mathematics) hypothesis, conjecture
Υπόθεση Αβογκάντρο ― Ypóthesi Avogkántro ― Avogadro’s hypothesis
(film) plot
assumption
hypothesis (n.)
1590s, “a particular statement;” 1650s, “a proposition, assumed and taken for granted, used as a premise,” from French hypothese and directly from Late Latin hypothesis, from Greek hypothesis “base, groundwork, foundation,” hence in extended use “basis of an argument, supposition,” literally “a placing under,” from hypo- “under” (see hypo-) + thesis “a placing, proposition” (from reduplicated form of PIE root *dhe- “to set, put”). A term in logic; narrower scientific sense is from 1640s.
Noun θεωρία • (theoría) f theory contemplation θεωρία
Related terms
θεωρείο f (theoreío, “gallery”)
θεώρημα n (theórima, “theorem”)
θεωρητικός m (theoritikós, “theoretical”)
θεωρώ (theoró, “to consider, to validate”)
θεωρία των συνόλων f (theoría ton synólon, “set theory”)
θωριά f (thoriá, “appearance”)
Noun θεωρῐ́ᾱ • (theōríā) f (genitive θεωρῐ́ᾱς); first declension sending of state-ambassadors (θεωροί) embassy, mission sight, spectacle, viewing consideration, theory, speculation
Noun
θεωρία • (theoría) f
theory
contemplation
From θεωρός (theōrós, “spectator”) + -ῐ́ᾱ (-íā).
Noun
θεωρός • (theōrós) m (genitive θεωροῦ); second declension
spectator
envoy sent to consult an oracle
From θέᾱ (théā, “sight”) + ὁράω (horáō, “I see”).
Although with partial signification from θεός (theós, “god”).
Verb θεωρέω • (theōréō) I am sent (as a θεωρός (theōrós) to consult an oracle I look at, spectate, observe (of the mind) I contemplate, consider (abstract) I speculate, theorize
Noun θεώρημᾰ • (theṓrēma) n (genitive θεωρήμᾰτος); third declension sight, spectacle vision, intuition speculation, theory, proposition (in the plural) arts and sciences (mathematics) theorem, mathematical statement investigation, inquiry
From θεωρέω (theōréō, “to look at; to consider, contemplate”) + -μα
Adjective θεωρητικός • (theoritikós) m (feminine θεωρητική, neuter θεωρητικό) theoretical, abstract hypothetical, imaginary (as a noun) theorist, theoretician θεωρητικός
Related terms
see: θεωρώ (theoró, “to think”)
Verb θεωρώ • (theoró) (past θεώρησα, passive θεωρούμαι) consider, regard Synonym: νομίζω (nomízo) scrutinise Synonym: ελέγχω (eléncho) validate (a document) Synonym: επικυρώνω (epikyróno) examine (a text to make corrections.)
Noun θεώρημᾰ • (theṓrēma) n (genitive θεωρήμᾰτος); third declension sight, spectacle vision, intuition speculation, theory, proposition (in the plural) arts and sciences (mathematics) theorem, mathematical statement investigation, inquiry
Latin:
theōrēma n (genitive theōrēmatis); third declension
a theorem, a proposition to be proved
Noun
θεωρείο • (theoreío) n (plural θεωρεία)
box, loge, gallery at a theatre, concert hall, parliament
τιμή εισιτηρίου για πλατεία, εξώστη, θεωρείο
timí eisitiríou gia plateía, exósti, theoreío
price of ticket for stalls, balcony, box
θεωρός (theorós, “spectator”) + -είο (-eío, “place denomination”).
ενδεικτική περίπτωση
INDICATIVE CASE
“that points out, states, or declares”
indicative (adj.)
mid-15c., “that points out, states, or declares” (grammatical), from Old French indicatif (14c.), from Late Latin indicativus “serving to point out,” from indicat-, past participle stem of Latin indicare “to point out, show” (see indication). The “mood in the conjugation of a Latin verb whose essential function is to state a fact (as opposed to a wish, supposition or command)”
indicative
that gives us clues , that indicates something
( substantiated ) indicative
υποδεικνύω indicate I show point out advise recommend
δείχνω
show, indicate, shew, display, point to, denote
Verb δείχνω • (deíchno) (past έδειξα, passive δείχνομαι) indicate, point out, point to demonstrate, show how (intransitive) seem Synonym: φαίνομαι (faínomai)
Verb
δεικνύω • (deiknýo) (past έδειξα)
Katharevousa form of δείχνω (deíchno, “to indicate, to demonstrate”)
αναδεικνύω (anadeiknýo, “emphasise, to show off”)
αναδείχνω (anadeíchno, “emphasise”) (informal)
ανταποδεικνύω (antapodeiknýo, “disprove”)
αντενδείκνυμαι (antendeíknymai, “be inappropriate”)
αποδεικνύω (apodeiknýo, “to prove”)
αποδείχνω (apodeíchno, “to prove”) (informal)
ενδείκνυμαι (endeíknymai, “be appropriate”)
ενδεικνύομαι (endeiknýomai, “be appropriate”)
επιδεικνύω (epideiknýo, “to show, to show off”)
καταδεικνύω (katadeiknýo, “to demonstrate, illustrate”)
υποδεικνύω (ypodeiknýo, “to indicate, to suggest”)
υποδείχνω (ypodeíchno, “to indicate”) (informal)
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σημειώνω
note, jot, mark, jot down, indicate, notch up
δεικνύω
show, indicate, shew, silhouette
υποδηλώνω
suggest, indicate, connote, intimate
υπονοώ
IMPLY
from in (“in”) + plicare (“to fold”).
υπονοώ • (yponoó) (past υπονόησα)
imply, insinuate, suggest
υπονοούμενο n (yponooúmeno, “an insinuation”)
from Latin implicare (“to infold, involve”) from in (“in”) + plicare (“to fold”).
Verb
plicō (present infinitive plicāre, perfect active plicuī, supine plicātum); first conjugation
(transitive) I fold, bend or flex; I roll up
(late, non classical meaning) (transitive) I arrive (this meaning comes from sailors, for whom the folding of a ship’s sails meant arrival on land)
from Proto-Indo-European *pleḱ- (“to plait, to weave”)
Proto-Indo-European Etymology Extended from *pel- (“to fold”). Root *pleḱ- to fold, plait, weave
Verb
πλέκω • (plékō)
to plait, twine, twist, weave, braid
πλέκω • (pléko) active (past έπλεξα, passive πλέκομαι)
knit, plait, weave
tangle, intertwine
(figuratively) praise
imply (third-person singular simple present implies, present participle implying, simple past and past participle implied)
(transitive, of a proposition) to have as a necessary consequence
The proposition that “all dogs are mammals” implies that my dog is a mammal.
(transitive, of a person) to suggest by logical inference
When I state that your dog is brown, I am not implying that all dogs are brown.
(transitive, of a person or proposition) to hint; to insinuate; to suggest tacitly and avoid a direct statement
What do you mean “we need to be more careful with hygiene”? Are you implying that I don’t wash my hands?
(archaic) to enfold, entangle.
Etymology πλέκω (pléko, “to knit”) + -ιμο (-imo) Noun πλέξιμο • (pléximo) n (plural πλεξίματα) knitting (the process and activity) της αρέσει το πλέξιμο (she likes knitting)
Related terms
πλεκτό n (plektó, “knitting, knitted fabric”)
πλέκω (pléko, “to knit”)
πλεκτός (plektós, “knitted”)
πλεκτά n pl (plektá, “knitwear, knitted goods”)
συνεπάγομαι
ENTAIL — MUTUALLY ENTAILING — NECESSITATES
συνεπάγομαι
implies (usually in the third and present tense: implies )
I have as a consequence , as a consequence
The bill to be voted concerns every citizen implies effects on the exercise of fundamental rights and acts decisively to the realization of the law in each individual case.
I lead to a conclusion
συνεπάγω
From Ancient Greek (σύν (with) + ἐπί (on) + ἄγω (lead)
ενοχοποιώ
INCRIMINATE - IMPLICATE
In — Have — Do
incriminate , aor . : Blame , path.foni : enochopoioumai , p.aor .: Implicated , mtch.p.p .: Incriminated
evince how someone is related as guilty of a criminal offense or downright fact , primarily a crime
εμπλέκω
ENTANGLE - INVOLVE
I am involved , I am passively involved
cause someone to actively participate in a case, process, etc.
the teacher must have the ability to involve children in the learning process
involve (someone) in a case, process, etc. which often develops negatively
tried to involve him in the blackmail case
οντολογία
ONTOLOGY
The compound word ontology (‘study of being’)
From Greek: ὄν, ὄντος,(‘being’ or ‘that which is’) and -logia (discourse)
The term Ontology refers to the discourse on being or to the science of being , the philosophical search that examines the principles of the existence and composition of Being , studies the nature and essence of Beings ( Being = what really exists, everything that has a being ). In philosophy, the study of the nature of being is distinguished from the phenomenon .
When the ontology brings the substance in relation to the individual beings, then called essentialism , ousiologiki ontology , essentialist ontology or rarely esensialismos ( essentialismus ) from the Latin word essentia (essence).
When the ontology favors the person against substance, then called personalism , prosopokentrismos , personalism ( personalismus ) or prosopokratiki ontology .
When ontology gives priority to the individual over the person, then it is called atomistic ontology or atomocracy .
Ontology is the branch of philosophy that studies concepts such as existence, being, becoming, and reality. It includes the questions of how entities are grouped into basic categories and which of these entities exist on the most fundamental level. Ontology is sometimes referred to as the science of being and belongs to the major branch of philosophy known as metaphysics.
Ontologists often try to determine what the categories or highest kinds are and how they form a system of categories that provides an encompassing classification of all entities. Commonly proposed categories include substances, properties, relations, states of affairs and events. These categories are characterized by fundamental ontological concepts, like particularity and universality, abstractness and concreteness or possibility and necessity. Of special interest is the concept of ontological dependence, which determines whether the entities of a category exist on the most fundamental level. Disagreements within ontology are often about whether entities belonging to a certain category exist and, if so, how they are related to other entities.
Ουσιοκρατία
ESSENTIALISM
With the philosophical and religious term essentialism we refer to the ontological proposition that gives priority to the impersonal, amorphous and timeless essence , over the individual being ( personal , individual ), which is finally perceived as inferior, subordinate, derivative and product of the essence.
In theology and specifically in triadology , the Eastern tradition proposes the person (or being ), in contrast to the Latin theology of western medieval Christianity which gives priority to the essence - the nature of God .
Ουσία
ESSENCE - SUBSTANCE - AUTHORITY
The substance as a condition resulting from the share of the verb “ is “ and indicates the nature that characterizes the being (what is) as if this was true as the being itself. The essence of every thing is the combination of the qualities that characterize it, that make it what it is. It is used as a term by the ancient Greek language until today. In other languages it is translated more loosely and sometimes unsuccessfully, e.g. in English as “substance” or in Latin as “substantia” which is appropriate only to the Aristotelian framework. [1]
Essence deals with existence in the mental field, abstractly from what is defined as being by the senses and experience . While it is easy to see that the “kokkinotita” is the essence of red color, trying to formulate the essence of a simple object such as a book or a chair is not so easy. A book could be a rectangular paper construction, consisting of several parallel pages, with the two outermost hard covers, all stitched together on one side to allow the contained text to be flipped and read. in its pages. Another book could have plastic pages stuck instead of staples and embossed dots instead of printed letters.that make reading possible by touch. But the essence of the book is characterized by the properties that all books have. Thus the essence of the book may be the object that captures information or knowledge on pages stacked parallel to each other, beginning and end (first and last page), bound in a way that allows a person to browse the hand and be able to retrieve from it in turn from page to page the information it contains, using his senses “.
Neoplatonism accepted that the “what” of the substance or nature is not known, not captured, not occupied by the mind. But it is a basic principle of Greek Philosophy, of Greek thought, that we know the essence of beings and we can know it with the mind, which by capturing ideas, is led to the essence of beings.
That is, in order to know an object in its essence, in “what is”, according to Greek Philosophy, if I have Platonic predispositions, I will look for the idea of the table, the object itself, the “ideal” from the “world of ideas” “. The object itself, of course, as much as it transcends the real object, nevertheless with my mind, which mind transcends beings, beings, objective and apocalyptic beings, with my mind I can grasp the imaginary object. Of course, as long as my mind is pure, cleansed of materials, it can reach and capture the mental, the ideas.
If I have Aristotelian predispositions, then I will look for the essence of the object in its material existence. Behind this material, this particular object, there are some physical laws that make it what it is. The conception of these laws ceases through the mind. But by processing the physical and objective beings and not ideals the conception of the substance is possible in another way.
Ον
ον
BEING - ACTUALITY - REAL
Noun
ον • (on) n (plural όντα)
being, creature
Participle
ον • (on)
(dated) Nominative, accusative and vocative singular neuter form of ων (on). “being”
From Ancient Greek ὄν (ón), neuter gender of present participle ὤν (ṓn) of the verb εἰμί (eimí, “I am”).
Participle
ὤν • (ṓn)
present participle of εἰμί (eimí)
actual, real
Phrase
τῷ ὄντι • (tôi ónti)
in fact, in reality, actually
Etymology
From Proto-Hellenic *ehonts, from Proto-Indo-European *h₁sónts, present participle of *h₁es- (“to be”). Cognate with Latin sōns (“guilty”), Sanskrit सत् (sát, “being, essence, reality”), Albanian gjë (“thing”), English sooth (“true, a fact”).
εἰμῐ́
I AM - TO BE
Verb εἰμῐ́ • (eimí) To be, exist; (of persons) live (of events) To happen To be the case (copulative) To be [+nominative = something, someone] (third person, impersonal) it is possible [+infinitive = that ...] Usage notes
From Proto-Hellenic *ehmi, from Proto-Indo-European *h₁ésmi (“I am, I exist”). Cognate with Old English eom (whence English am), Latin sum, Sanskrit अस्मि (ásmi), Old Armenian եմ (em), and so on. More at *h₁es- (“to be, exist”). Not to be confused with εἶμι (eîmi) (to go).
ἄπειμι (ápeimi) ἀπουσία (apousía) αὐτοουσία (autoousía) ἔνειμι (éneimi) ἔξειμι (éxeimi) ἔξεστι (éxesti) ἐξουσία (exousía) ἔπειμι (épeimi) ἐπιούσιος (epioúsios) ἐπιπρόσειμι (epipróseimi) ἐπισυμπάρειμι (episumpáreimi) ἐπισύνειμι (episúneimi) καταπερίειμι (kataperíeimi) μέτειμι (méteimi) μετουσία (metousía) οὐρανουσία (ouranousía) οὐσία (ousía) πάρειμι (páreimi) παρουσία (parousía) περίειμι (períeimi) περιουσία (periousía) πρόειμι (próeimi) προένειμι (proéneimi) προέξειμι (proéxeimi) πρόσειμι (próseimi) προσπάρειμι (prospáreimi) συμπάρειμι (sumpáreimi) συμπρόσειμι (sumpróseimi) σύνειμι (súneimi) συνένειμι (sunéneimi) συνουσία (sunousía) συνύπειμι (sunúpeimi) ὕπειμι (húpeimi) ὑπένειμι (hupéneimi) ὑπέρειμι (hupéreimi) ὤν (ṓn)
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OLD ENGLISH
Verb
wesan
to be, exist
From Proto-West Germanic *wesan, from Proto-Germanic *wesaną, from Proto-Indo-European *h₂wes-. The simple present forms originate from Proto-Indo-European *h₁es- (“to be”)
The verb “to be” in Old English was suppletive, and used forms from at least three different roots. There were two distinct present stems, for which wesan and bēon were the two infinitive forms. The present bēon was used to express permanent truths (the “gnomic present”), while wesan was used for the present participle and the preterite. They shared the same past tense forms.
Verb
bēon
to be; exist
to become
From Proto-Germanic *beuną (“to be”), related to būan (“to dwell”), ultimately from Proto-Indo-European *bʰew-, *bʰuH-. The past tense forms are from Proto-Germanic *wesaną (from which also wesan), from Proto-Indo-European *h₂wes-.
Proto-Indo-European Root *h₂wes- to dwell, live, reside to stay, spend the night
υπάρχω
υπάρχουν
στώμῑξ
EXIST
From ῠ̔πο- (hupo-, “under”) + ᾰ̓́ρχω (árkhō, “to begin”)
From Proto-Indo-European *h₂ergʰ- (“to begin, rule, command”)
υπάρχω (ypárcho, “to be”)
LATIN
sum
be, exist, happen, occur, be married, consist
exsisto
be, exist, emerge, arise, appear, step
substo
exist, stand firm, stand up to
exsto
stand, be visible, be extant, project, appear, exist
exto
stand, be visible, be extant, project, appear, exist
subsum
underlie, exist, be subject to, be close at hand, be near, be implied
Verb
ἄρχω • (árkhō)
(transitive) To begin [+genitive = something, from something, with something]
(transitive) To lead, rule, govern, command [+genitive = someone]; [+dative = someone]
(intransitive) To be ruler; to hold an archonship
Noun αρχή • (archí) f (plural αρχές) origin, beginning στην αρχή ― stin archí ― in the beginning principle authority government authorities (as plural)
Verb
υπάρχω • (ypárcho) (past υπήρξα, passive —)
exist, be, live
From Ancient Greek ὑπάρχω (hupárkhō, “to begin, to exist”)
Prefix ῠ̔πο- • (hupo-) under, sub-, hypo- of the casing or covering of the agency or influence (by) denoting a small degree, gradual
Coordinate terms
compare with: είμαι (eímai, “to be”) and υφίσταμαι (yfístamai, “to subsist”)
Related terms ανύπαρκτος (anýparktos, “nonexistent”) ανυπαρξία f (anyparxía, “nonexistence”) αυθύπαρκτος (afthýparktos, “self-contained”) ενυπάρχω (enypárcho, “exist inside”) προϋπάρχω (proÿpárcho, “preexist”) συνυπάρχω (synypárcho, “coexist”) υπαρκτικός (yparktikós, “existential”) υπαρκτός (yparktós, “existing”) ύπαρξη f (ýparxi, “existence”) υπαρξισμός m (yparxismós, “existentialism”) and see: αρχή f (archí, “beginning; authority”)
απαρχή f (aparchí, “beginning”)
απαρχής (aparchís, “from the beginning”, adverb)
αποξαρχής (apoxarchís, “from the beginning”, adverb)
αρχήθεν (archíthen, “from the beginning”, adverb)
αρχίζω (archízo, “to begin”)
αρχικά (archiká, “initially”, adverb)
αρχικώς (archikós, “initially”, adverb)
εξαρχής (exarchís, “from the beginning”, adverb)
κατ’ αρχάς (kat’ archás, “at first, initially”)
κατ’ αρχήν (kat’ archín, “in principle”)
άρχω (árcho, “to govern; to begin”)
υπάρχω (ypárcho, “to exist”)
άρχω • (árcho) (passive άρχομαι) found only in the present tense
(formal, archaic) rule, exercise power, govern
(intransitive)
Άρχει με σιδερένια πυγμή.
Árchei me siderénia pygmí.
She/He rules with an iron fist.
(transitive) + genitive
Άρχει του κόμματος με σιδερένια πυγμή.
Árchei tou kómmatos me siderénia pygmí.
She/He rules the party with an iron fist.
(formal, archaic) (passive form) see άρχομαι: begin
Verb
άρχομαι • (árchomai) passive found only in the present tense
1st person singular present indicative passive form of άρχω (árcho).
(formal, archaic) I begin. Used in archaic set phrases, e.g.
άρχεται η συνεδρίασις ― árchetai i synedríasis ― the [court] session begins
(formal, archaic) I am governed
Verb
ἄρχω • (árkhō)
(transitive) To begin [+genitive = something, from something, with something]
(transitive) To lead, rule, govern, command [+genitive = someone]; [+dative = someone]
(intransitive) To be ruler; to hold an archonship.
From Proto-Indo-European *h₂ergʰ- (“to begin, rule, command”)
ενυπάρχω (enypárcho, “exist inside”) ιεραρχώ (ierarchó, “hierarchize”) καλοναρχώ (kalonarchó), καλαναρχώ (kalanarchó) (ecclesiastic) κανοναρχώ (kanonarchó) κυριαρχώ (kyriarchó, “prevail, dominate”) πειθαρχώ (peitharchó, “obey”) ποιμεναρχώ (poimenarchó) (ecclesiastic) προεξάρχω (proexárcho) (ecclesiastic) προϋπάρχω (proÿpárcho, “preexist”) συνυπάρχω (synypárcho, “coexist”) υπάρχω (ypárcho, “exist”) and see: αρχή f (archí, “beginning; authority”)
—————————————————— Verb ῐ̔́στημῐ • (hístēmi) (transitive, active voice of present, imperfect, future, and 1st aorist tenses) to make to stand, to stand, set to stop, stay, check to set up to cause to rise, to raise, rouse, stir up to set up, appoint to establish, institute to place in the balance, weigh (intransitive, middle and passive voice, active voice of 2nd aorist, perfect, and pluperfect) to stand to stand still (figuratively) to stand firm to be set up or upright, to stand up, rise up (generally) to arise, begin (in marking time) to be to be appointed
Cognate with Old English standan (English stand)
Cognates Latin: stāre
present active infinitive of stō
Italian: stare
(intransitive) to stay, remain
STAR OLD ENGLISH Noun stær m (nominative plural staras) a stare
From Proto-Germanic *star- (“to be rigid”), from *ster- (“to be stiff, to be strong”).
Noun
stǣr n (nominative plural stǣr)
history
story; narrative
*stœr (compare Old High German storia (“history”)), ultimately from Latin historia, from Ancient Greek ἱστορία (historía). Compare also Old English stēor (“guidance, direction”).
stēor f
steering, direction, guidance
rule, regulation; correction, discipline, reproof; rebuke, check, restraint
punishment, penalty
Noun
stēor n
rudder
Latin: stō Verb stō (present infinitive stāre, perfect active stetī, supine statum); first conjugation, impersonal in the passive I stand I stay, remain (Medieval Latin) I am (Medieval Latin) I am [located at] (Medieval Latin) I live
————————————————————
Verb
exist (third-person singular simple present exists, present participle existing, simple past and past participle existed)
(intransitive, stative) to be; have existence; have being or reality.
From French exister, from Latin existō (“to stand forth, come forth, arise, be”), from ex (“out”) + sistere (“to set, place”), caus. of stare (“to stand”); see stand. Compare assist, consist, desist, insist, persist, resist.
Verb
sistō (present infinitive sistere, perfect active stitī, supine statum); third conjugation
(transitive) I cause to stand; I set; I place.
(transitive) I stop, I halt
(intransitive) I place myself; I stand
(transitive, law) I cause to appear in court.
(intransitive, law) I appear in court.
(intransitive) I stop, I stand still; I halt; I stand firm.
Proto-Indo-European Etymology Athematic i-reduplicated verb of the root *steh₂-. Verb *stísteh₂ti (imperfective) to be standing up, to be getting up
Proto-Indo-European Alternative forms *teh₂- Root *steh₂- (perfective) to stand (up)
WOODEN BEAM
Noun
στώμῑξ • (stṓmīx) f (genitive στώμῑκος); third declension
wooden beam
From Proto-Indo-European *steh₂- (“to stand”).
Cognate with Latin stāmen
Ancient Greek στάμνος (stámnos, “jar”) and στήμων (stḗmōn, “warp”).
EARTHEN JAR - VESSEL
Noun
στάμνος • (stámnos) m (genitive στάμνου); second declension
earthen jar
bottle for racking off wine
From Proto-Indo-European *stéh₂mn̥ (“that which stands, stature”).
From *steh₂- (“stand”) + *-mn̥.
Suffix
*(é)-mn̥ n
Creates action nouns or result nouns from verbs.
Cognate with Latin stāmen. Noun stāmen n (genitive stāminis); third declension warp (of a loom) thread hanging from a distaff
Latin: stō Verb stō (present infinitive stāre, perfect active stetī, supine statum); first conjugation, impersonal in the passive I stand I stay, remain (Medieval Latin) I am (Medieval Latin) I am [located at] (Medieval Latin) I live
Etymology
From Proto-Italic *staēō, from Proto-Indo-European *sth₂éh₁yeti, stative verb from *steh₂-. Cognate with Sanskrit तिष्ठति (tíṣṭhati) (root स्था (sthā)), Persian ایستا (istā, “standing; stopping”), Ancient Greek ἵστημι (hístēmi), στάσις (stásis), Bulgarian стоя (stoja), Old English standan (whence English stand).
Verb stō (present infinitive stāre, perfect active stetī, supine statum); first conjugation, impersonal in the passive I stand I stay, remain (Medieval Latin) I am (Medieval Latin) I am [located at] (Medieval Latin) I live
Verb
statuō (present infinitive statuere, perfect active statuī, supine statūtum); third conjugation
I set up, station (in an upright position)
I establish, determine, fix (the form or character of)
I erect
I hold up, stop, end
I decide, make up (my mind)
Derived terms astituō constituō dēstituō instituō praestituō prōstituō restituō statua statūtiō statūtus substituō
Verb
cōnstituō (present infinitive cōnstituere, perfect active cōnstituī, supine cōnstitūtum); third conjugation
I set up, establish, confirm
(with infinitive) I decide, resolve.
From con- (“with”) + statuō (“set up; establish”).
Verb
īnstituō (present infinitive īnstituere, perfect active īnstituī, supine īnstitūtum); third conjugation
I set up, establish, found, institute or arrange
I train, teach, instruct, educate (usually by a course of training)
I make (something) a habit, practice, or custom
I build, construct
I appoint (typically, a guardian or heir)
I begin, undertake, purpose, determine (typically, some purpose, plan or project)
From in- + statuō.
Verb prōstituō (present infinitive prōstituere, perfect active prōstituī, supine prōstitūtum); third conjugation I set up in public I prostitute I dishonor From prō- + statuō (“set up, erect”).
Verb
dēstituō (present infinitive dēstituere, perfect active dēstituī, supine dēstitūtum); third conjugation
I fix or set in position; I place
I leave alone, forsake, abandon or desert
Verb
restituō (present infinitive restituere, perfect active restituī, supine restitūtum); third conjugation
I replace, restore, reinstate, re-establish
I rebuild, revive
From re- (“again”) + statuō (“set up”)
————————————————————
Verb
ῠ̔πᾰ́ρχω • (hupárkhō)
to begin, make a beginning, take initiative, be first
(transitive) to make a beginning of, begin
(with genitive)
(with accusative)
(intransitive) be the beginner, be first, do without provocation
to do something first
(with participle)
(Koine, middle, with infinitive)
(passive)
(only in active)
to begin to be, to come into being, arise, spring up
to be in existence, to be there, to be ready
to really exist
to be
(with a participle)
to be the descendant of
to be laid down, to be taken for granted
to belong to, fall to, accrue
(of persons) to be devoted
(in the logic of Aristotle, denotes the subsistence of qualities in a subject, whether propria or accidentia)
(in neuter plural participle, τὰ ὑπάρχοντα)
existing circumstances, present advantages
what belongs to one, one’s possessions
(impersonal, with infinitive and accusative) the fact is that
it is allowed, it is possible
(in neuter participle) since it is allowed you to
to be ὕπαρχος (húparkhos, “lieutenant”)
LATIN: exsistō From ex (“out”) + sistere (“to set, place”) caus. of stare (“to stand”); see stand. Verb exsistō (present infinitive exsistere, perfect active exstitī, supine exstitum); third conjugation, no passive I am, exist. I appear, arise, emerge. Synonym: appāreō I become. Synonym: fīō (third-person) there is, there are I stand out (as), I stand out in regard to (+ dative)
υφίσταμαι
SUBSIST
Verb
υφίσταμαι • (yfístamai) deponent (past υπέστην/υπόστηκα)
suffer, undergo
(only in imperfective tenses) exist
στᾰ́σῐς
ᾰ̓νᾰ́στᾰσῐς
ᾰ̓νῐ́στημῐ
STASIS - RESTASIS - RESURECTION
Noun στᾰ́σῐς • (stásis) f (genitive στᾰ́σεως or στᾰ́σῐος); third declension (Epic, Attic, Ionic, Doric, Koine) a standing, placing, setting standing stone, pillar erection (of a building), building weighing (figuratively) standing, stature position, posture, station stable, stall compass positio posture of a boxer (figuratively) position of a litigant position or opinion of a philosopher state, condition party, company, band party formed for sedition, faction sedition, discord division, dissent statute, decree
Noun ᾰ̓νᾰ́στᾰσῐς • (anástasis) f (genitive ᾰ̓νᾰστᾰ́σεως or ᾰ̓νᾰστᾰ́σῐος); third declension standing up the act of making someone move, removal resurrection, anastasis
ἀνίστημι (anístēmi, “rise up”) + -σῐς (-sis)
Verb
ᾰ̓νῐ́στημῐ • (anístēmi)
active of the present, imperfect, future, and first aorist, and the perfect active ᾰ̓νέστᾰκᾰ (anéstaka)
(transitive) to make to stand up, raise up
(transitive) to raise from sleep, wake up
(transitive) to raise from the dead
(after Homer, of things, transitive) to set up, build
(transitive) to build up again, restore
(transitive) to put up for sale
(transitive) to rouse to action, stir up
(transitive) to make people rise, break up an assembly, to adjourn
(transitive) to make people emigrate, transplant
(transitive) to make suppliants rise and leave sanctuary
(transitive) to make to ascend
(of sportsmen, transitive) to put up game, to spring
other tenses and voices
(intransitive) to stand up, rise, to speak
(intransitive) to rise from bed
(intransitive) to rise from the dead
(intransitive) to rise from an illness, recover
(intransitive) to rise as a champion
(intransitive) to rise up, rear itself
(intransitive) to be set up
(of a river) to rise
(intransitive) to rise to go, set out, go away
(intransitive) to be compelled to migrate, to be removed
(of a law court, intransitive) to rise
(of game, intransitive) to be put up
Verb
ανίσταμαι • (anístamai) passive (past ανέστην)
get up, stand up, rise, arise
Synonym: σηκώνομαι (sikónomai)
Χριστός ανέστη! ― Christós anésti! ― Christ is risen!
Verb
ανασταίνω • (anastaíno) (past ανάστησα, passive ανασταίνομαι)
resurrect, revive, revitalise (UK), revitalize (US), bring back to life
ανάσταση f (anástasi, “resurrection”)
Ανάσταση f (Anástasi, “the Resurrection”)
αναστάσιμος (anastásimos, “Easter”, adjective)
Alternative forms
αναστήνω (anastíno)
αναστένω (anasténo)
Verb ἀπᾰνίστημῐ • (apanístēmi) to send away (in passive) to get up and go ἀπο- (apo-) + ἀνίστημι (anístēmi)
Verb μετᾰνίστημῐ • (metanístēmi) to remove from one's country (generally) to remove (in passive) to migrate μετα- (change) + ἀνίστημι (stand up, rise up) itself from ἀνα- (re-) + ἵστημι (stand)
μετᾰνάστᾰσις • (metanástasis) f (genitive μετᾰναστάσεως); third declension
migration
μετανάστης • (metanástis) m (plural μετανάστες, feminine μετανάστρια)
migrant: immigrant, emigrant
ᾰ̓νᾰ́στᾰσῐς (anástasis) ᾰ̓νᾰ́στᾰτος (anástatos) ᾰνῐ́στᾰμαι (anístamai) ἀντᾰνῐ́στημῐ (antanístēmi) ᾰ̓πᾰνῐ́στημῐ (apanístēmi) δῐᾰνῐ́στημῐ (dianístēmi) ἐξᾰνῐ́στημῐ (exanístēmi) ἐπᾰνῐ́στημῐ (epanístēmi) μετᾰνῐ́στημῐ (metanístēmi) πᾰρᾰνῐ́στημῐ (paranístēmi) περιᾰνῐ́στημῐ (perianístēmi) προᾰνῐ́στημῐ (proanístēmi) προσᾰνῐ́στᾰμαι (prosanístamai) σῠνᾰνῐ́στημῐ (sunanístēmi) ῠ̔πᾰνῐ́στᾰμαι (hupanístamai) ῠ̔περᾰνῐ́στᾰμαι (huperanístamai)
ἔκστᾰσῐς • (ékstasis) f (genitive ἐκστᾰ́σεως); third declension
displacement from proper place
displacement of the mind: amazement, astonishment, bewilderment
trance, ecstasy
From ἐξίστημι (exístēmi, “I displace”) from ἐκ (ek, “out”) and ἵστημι (hístēmi, “I stand”).
ἐξῐ́στημῐ • (exístēmi)
(transitive) I displace; I change
(figuratively) I drive one out of their senses; I amaze, excite
I get rid of
(intransitive)
I am displaced, I make way; I stand aside from
(with accusative) I shrink from, shun
I go out of joint
(with genitive of object) I retire from, give up possession of
I abandon
I lose, give up
I lose my wits; I am distraught, astonished
(absolutive) I change my position or opinion
(language) I am removed from common usage
I stand out, project
μετᾰ́στᾰσῐς • (metástasis) f (genitive μετᾰστᾰ́σεως); third declension removing, removal shifting of blame (of place) removal, migration (figuratively) departure from life (on the stage) exite of the chorus (medicine) transference of the seat of disease (in general) change change of political constitution counterrevolution
From μεθίστημι (methístēmi, “to place in another way, change”) + -σῐς (-sis).
Verb
μεθίστημῐ • (methístēmi)
(in active) to alter, change (transitive)
(in passive) to alter, change (intransitive)
(in active) to replace, exchange
(in middle) to come and stand among
(in active) to transpose, transfer, move (from one place to another)
(in active or middle, euphemistic) to die
μετάσταση • (metástasi) f
(medicine) metastasis
metastasis (countable and uncountable, plural metastases)
A change in nature, form, or quality.
(medicine) The transference of a bodily function or disease to another part of the body, specifically the development of a secondary area of disease remote from the original site, as with some cancers.
(figuratively) The spread of a harmful event to another location, like the metastasis of a cancer.
(rhetoric) Denying adversaries’ arguments and turning the arguments back on them.
From Late Latin, from Ancient Greek μετάστασις (metástasis, “removal, change”), from μεθίστημι (methístēmi, “to remove, to change”)
ὑπόστασις • (hupóstasis) f (genitive ὑπόστασεως); third declension foundation, base assurance, support subject-matter sediment (philosophy) essence, real nature (theology) hypostasis
ὑπό (hupó, “down, under”) + στάσις (stásis, “standing”)
hypostasis (countable and uncountable, plural hypostases or hypostaseis)
(medicine, now historical) A sedimentary deposit, especially in urine. [from 14th c.]
(theology) The essential person, specifically the single person of Christ (as distinguished from his two ‘natures’, human and divine), or of the three ‘persons’ of the Trinity (sharing a single ‘essence’). [from 16th c.]
(philosophy) The underlying reality or substance of something. [from 17th c.]
(genetics) The effect of one gene preventing another from expressing. [from 20th c.]
Postmortem lividity; livor mortis; suggillation.
From ecclesiastical Latin hypostasis, from Ancient Greek ὑπόστασις (hupóstasis, “sediment, foundation; substance, existence, essence”), from ὑπό (hupó) + στάσις (stásis, “standing”).
στήμων • (stḗmōn) m (genitive στήμονος); third declension
warp in the upright loom
thread
From Proto-Indo-European *stéh₂mn̥ (“that which stands, stature”). Cognate with Latin stāmen and Ancient Greek στάμνος (stámnos, “jar”).
Synchronically analysable as ἵστημι (hístēmi) + -μων (-mōn)
Suffix
-μων • (-mōn) m (genitive -μονος); third declension
Forms agent nouns and adjectives.
Proto-Indo-European
Verb
*h₁ésmi
first-person singular present indicative of *h₁ésti
*eǵHóm h₁ésmi. ― I am. (literally, “Me I am”)
Sūm
I AM
sum (present infinitive esse, perfect active fuī, future participle futūrus); irregular conjugation, irregular, no passive, no supine stem except in the future active participle
(copulative) to be, exist, have [+dative]
Civis romanus sum. ― I am a Roman citizen.
Sum sine regno. ― I am without a kingdom.
Dixit duas res ei rubori fuisse. ― He said that two things had abashed him.
Mihi est multum tempus. ― I have a lot of time. (lit. A lot of time is to me.)
to be there (impersonal verb)
(Medieval Latin, in the past tense) to go
The present stem is from Proto-Italic *ezom, from Proto-Indo-European *h₁ésmi (“I am, I exist”). Cognates include Ancient Greek εἰμί (eimí), Sanskrit अस्मि (ásmi), Old English eom (English am). The perfect stem is from Proto-Italic *(fe)fūai, from Proto-Indo-European *bʰúHt (“to become, be”) (whence also fīō (“to become, to be made”), and future and imperfect inflections -bō, -bam). Confer also the etymology at fore.
συγγενής
συγγένεια
συγ + γένος
σῠν- + γενή
RELATIONS (philosophy)
“This story explains how one begat the other in sequence”
From σῠν- (“with”) + the root of γίγνομαι (“to be born”) + -ής (-adjectival suffix).
σῠγγενής • (sungenḗs) m or f (neuter σῠγγενές); third declension
born with, congenital, innate, natural, inborn
of the same family, akin to, related
(substantive) kinsman, relative
(neuter substantive) relationship
(figuratively) akin, of like kind
(at the Persian court) a title bestowed by the king as a mark of honour
συγγένεια • (syngéneia) f (plural συγγένειες)
kinship, affinity (related by blood, marriage)
affinity, similarity (similar in properties or appearance)
γίγνομαι • (gígnomai) to come into being (of people) to be born (of things) to be produced (of events) to take place (followed by a predicate) to become (aorist participle) having ceased to be: former, ex- ὁ γενόμενος στρατηγός ho genómenos stratēgós the ex-general (present participle) something that is due (of payments); regular, normal, usual
From Proto-Indo-European *ǵíǵnh₁-
the reduplicated present stem of *ǵenh₁-.
Cognate to Latin gignō.
Proto-Indo-European
Root
*ǵenh₁- (perfective)
to produce, to beget, to give birth
Verb
gignō (present infinitive gignere, perfect active genuī, supine genitum); third conjugation
I bring forth as a fruit of myself: I bear, I beget, I engender, I give birth to
(by said means): I produce, I cause, I yield
(in the passive voice): I am born, I am begotten, I am engendered, I am produced, etc.
genus n (genitive generis); third declension
birth, origin, lineage, descent
kind, type, class
species (of animal or plant), race (of people)
set, group (with common attributes)
(grammar) gender
(grammar) subtype of word
Noun
gēns f (genitive gentis); third declension
Roman clan (related by birth or marriage and sharing a common name and often united by certain religious rites)
tribe; people, family
the chief gods
(biblical, Christianity, Judaism) gentile, Gentile
Gentile (plural Gentiles)
Alternative letter-case form of gentile (a non-Jewish person).
(Mormonism) A non-Mormon person (including Jews).
From French gentil (“gentile”), from Latin gentīlis (“of or belonging to the same people or nation”), from gēns (“clan, tribe”) + adjective suffix -īlis (“-ile”).
Suffix
-ilis (neuter -ile, comparative -ilior, superlative -illimus or -ilissimus); third-declension two-termination suffix
-ile; used to form an adjective noun of relation, frequently passive, to the verb or root.
agō (“to act”) + -ilis → agilis (“that may be acted”)
frangō (“to break”) + -ilis → fragilis (“that may be broken”)
Suffix
-ile m (plural -ili)
Used to form nouns indicating locations that host animals or objects
From Latin -īle (forming names of enclosures for animals; more generally, forming names of places where certain goods are stored).
Adjective
gentīlis (neuter gentīle, adverb gentīliter); third-declension two-termination adjective
of or belonging to the same family or gēns: kinsman
of or relating to a tribe or clan: clansman, tribesman
of or belonging to the same people or nation
of slaves who bore the same name as their master
(poetic) foreign, exotic
gentīlis m (genitive gentīlis); third declension
a heathen, pagan
heathen (not comparable)
Not adhering to Christian religion (though usually excluding the Jews); pagan.
(by extension) Uncultured; uncivilized; savage, philistine.
Alternative letter-case form of Heathen (pertaining or adhering to the Germanic neo-pagan faith Heathenry).
heathen (plural heathens or heathen)
A person who does not follow a Christian religion; a pagan.
(by extension) An uncultured or uncivilized person, philistine.
Alternative letter-case form of Heathen (an adherent of the Germanic neo-pagan faith of Heathenry).
Old English hǣþen pagan, heathen perhaps influenced by Ancient Greek ἔθνος (éthnos, “nation, heathen”) ld Norse heiðr (honour, bright, moor) Gothic *𐌷𐌰𐌹𐌸𐌽𐍃 (*haiþns, “gentile”)
pagan (not comparable)
Relating to, characteristic of religions that differ from main world religions.
Many converted societies transformed their pagan deities into saints.
(by extension, derogatory) Savage, immoral, uncivilized, wild.
Borrowed from Latin pāgānus (“rural, rustic”), later “civilian”. The meaning “not (Judeo-)Christian” arose in Vulgar Latin, probably from the 4th century.
pāgānus (feminine pāgāna, neuter pāgānum); first/second-declension adjective
Of or pertaining to the countryside, rural, rustic.
(by extension) rustic, unlearned
pāgānus m (genitive pāgānī); second declension
villager, countryman
civilian
(Ecclesiastical Latin) heathen, pagan
From pāgus (“area outside of a city, countryside”).
pāgus m (genitive pāgī); second declension
district, province, region, canton
area outside of a city, countryside; rural community
country or rural people
clan
(Medieval Latin) village
(Medieval Latin) territory
Root
*peh₂ǵ-
to attach
Latin: pangō (“I fasten, fix”)
pactus (feminine pacta, neuter pactum); first/second-declension participle
agreed
Participle
pāctus (feminine pācta, neuter pāctum); first/second-declension participle
fastened, fixed
planted
pāx f (genitive pācis); third declension peace Sperō ut pācem habeant semper. I hope that they may always have peace. Donec, infecta pāce, ad arma desilirent. While, as peace was broken, they came down with arms. (poetic) rest, quiet, ease (transferred sense) grace (esp. from the gods) (transferred sense) leave, good leave (permission) (ecclesiastical) peace, harmony Requiēscat in pāce. May he/she rest in peace.
From Proto-Indo-European *péh₂ḱ-s (“peace”) from the root *peh₂ḱ- (“to join, to attach”) ——————————————————— Noun γένος • (génos) n (genitive γένεος or γένους); third declension offspring, descendant family, clan nation, race gender (grammar) grammatical gender sex any type or class
From Proto-Hellenic *génos, from Proto-Indo-European *ǵénh₁os (“race”), from *ǵenh₁- (“to give birth”) (whence γίγνομαι (gígnomai)). Cognate with Latin genus, Sanskrit जनस् (jánas), Old Armenian ծին (cin) and others.
Related terms -γενής (-genḗs) γενεά f (geneá, “generation”) γένεσις f (génesis, “birth”) γόνος m (gónos, “offspring”) γέννα (génna)
Noun γένος • (génos) n (plural γένη) family nation (taxonomy, biology) genus (grammar) gender (masculine, feminine, etc) maiden name, née Η Ελένη Παπαδοπούλου, το γένος Μενεγάκη. I Eléni Papadopoúlou, to génos Menegáki. Eleni Papadopoulou née Menegaki.
Proto-Indo-European Etymology From *ǵenh₁- + *-os. Noun *ǵénh₁os n race, lineage
Proto-Indo-European
Root
*ǵenh₁- (perfective)
to produce, to beget, to give birth
Suffix
*(ó)-os m
Creates nouns from verb stems denoting the performance or result of that verb.
Relations are ways in which things, the relata, stand to each other. Relations are in many ways similar to properties in that both characterize the things they apply to. Properties are sometimes treated as a special case of relations involving only one relatum.[3] In philosophy (especially metaphysics), theories of relations are typically introduced to account for repetitions of how several things stand to each other.
μεταφορά
METAPHOR
“This story carries over descriptive features from one to another”
“This story describes this by mentioning a likeness to that”
https://en.wikipedia.org/wiki/Metaphor
The word metaphor itself is a metaphor, coming from a Greek term meaning to “transfer” or “carry across.” Metaphors “carry” meaning from one word, image, idea, or situation to another, linking them and creating a metaphor.
According to the linguist Anatoly Liberman, “the use of metaphors is relatively late in the modern European languages; it is, in principle, a post-Renaissance phenomenon”.[4] In contrast, in the ancient Hebrew psalms (around 1000 B.C.), one finds already vivid and poetic examples of metaphor such as, “The Lord is my rock, my fortress and my deliverer; my God is my rock, in whom I take refuge, my shield and the horn of my salvation, my stronghold” and “The Lord is my shepherd, I shall not want.” At the other extreme, some recent linguistic theories view all language in essence as metaphorical.
Etymology
The English word metaphor derives from the 16th-century Old French word métaphore, which comes from the Latin metaphora, “carrying over”, and in turn from the Greek μεταφορά (metaphorá), “transfer”
from μεταφέρω (metapherō), “to carry over”, “to transfer”
and that from μετά (“after, with, across”) + φέρω (to bear”, “to carry”)
Noun
μετᾰφορᾱ́ • (metaphorā́) f (genitive μετᾰφορᾶς); first declension
transference
(rhetoric) metaphor, trope
A metaphor is a figure of speech that, for rhetorical effect, directly refers to one thing by mentioning another. It may provide clarity or identify hidden similarities between two different ideas. Metaphors are often compared with other types of figurative language, such as antithesis, hyperbole, metonymy and simile.
A metaphor is a figure of speech that, for rhetorical effect, directly refers to one thing by mentioning another. It may provide (or obscure) clarity or identify hidden similarities between two different ideas. Metaphors are often compared with other types of figurative language, such as antithesis, hyperbole, metonymy and simile.[2] One of the most commonly cited examples of a metaphor in English literature comes from the “All the world’s a stage” monologue from As You Like It:
Metaphor is distinct from metonymy, both constituting two fundamental modes of thought. Metaphor works by bringing together concepts from different conceptual domains, whereas metonymy uses one element from a given domain to refer to another closely related element. A metaphor creates new links between otherwise distinct conceptual domains, whereas a metonymy relies on pre-existent links within them.
For example, in the phrase “lands belonging to the crown”, the word “crown” is a metonymy because some monarchs do indeed wear a crown, physically. In other words, there is a pre-existent link between “crown” and “monarchy”.[17] On the other hand, when Ghil’ad Zuckermann argues that the Israeli language is a “phoenicuckoo cross with some magpie characteristics”, he is using a metaphor.[18]:4 There is no physical link between a language and a bird. The reason the metaphors “phoenix” and “cuckoo” are used is that on the one hand hybridic “Israeli” is based on Hebrew, which, like a phoenix, rises from the ashes; and on the other hand, hybridic “Israeli” is based on Yiddish, which like a cuckoo, lays its egg in the nest of another bird, tricking it to believe that it is its own egg. Furthermore, the metaphor “magpie” is employed because, according to Zuckermann, hybridic “Israeli” displays the characteristics of a magpie, “stealing” from languages such as Arabic and English.
σχέση
σχετικότητα
συσχετισμένο
RELATIVE - RELATED - RELATIVITY - RELATION
“This story describes the relationship between this and that”
σχέση • (schési) f (plural σχέσεις) Noun relationship (personal) relation, connection relationship (between two things) (automotive) gear, ratio (a particular combination or choice of interlocking gears)
σχέσεως • (schéseos) f
Noun
Genitive singular form of σχέση (schési).
σχέσεις • (schéseis) f
Noun
Nominative plural form of σχέση (schési).
Accusative plural form of σχέση (schési).
Vocative plural form of σχέση (schési).
σχέσεων • (schéseon) f
Noun
Genitive plural form of σχέση (schési).
σχετίζω (schetízo̱)
verb
relate
σχετικός • (schetikós) m (feminine σχετική, neuter σχετικό) Adjective related relatives proportional
σχετίζονται
Adjective
Related
σχετίζεται με
Related to me
σχετικότητα
Relativity
σχετίζομαι
Verb
Relate
Σχετίζομαι με (Schetízomai me)
associate with
συσχετίζω
verb
correlate, compare
σχετικά (schetiká)
relating
σχετικά
relatively
σχετικά
In this respect
παρομοίωση
ὁμός
ὁμαλός
SIMILE
“This story describes the features shared by two different subjects”
A simile (/ˈsɪməli/) is a figure of speech that directly compares two things.
Similes differ from metaphors by highlighting the similarities between two things using words such as “like” or “as”, while metaphors create an implicit comparison (i.e. saying something “is” something else).
This distinction is evident in the etymology of the words: simile derives from the Latin word simile (“similar, like”), while metaphor derives from the Greek word metaphor in (“to transfer”).
While similes are mainly used in forms of poetry that compare the inanimate and the living, there are also terms in which similes are used for very important things.
simile ( countable and uncountable , plural similes Or similia )
A figure of speech in which one thing is explicitly compared to another, using eg like or as .
Antonym: dissimile
Coordinate term: metaphor ( when the comparison is implicit )
Hypernym: figure of speech
From Latin simile ( “ comparison, likeness, parallel “ ) (first attested 1393), originally from simile , neuter form of similis ( “ like, similar, resembling “ ) . Confer the English similar .
simile ( masculine and feminine plural imitation )
similar
such
similis ( neuter simile , comparative similior , superlative simillimus , adverb similiter ); third-declension two-termination adjective
similar
( takes a dative object ) similar to, like , resembling
from Proto-Indo-European * sem- ( “ together, one ” ) .
Cognate with Ancient Greek ὁμαλός ( same, equal, level )
Adjective
ὁμᾰλός • ( homalós ) m ( feminine , μᾰλή , neuter ὁμᾰλόν ); first / second declension
( of a surface ) even , level Antonym: τραχύς ( trakhús ) ( of a sediment ) uniform in consistency ( of motion ) even , equable ( of circumstances ) equal , on a level not remarkable , middling , average , ordinary
The formation is like that of Latin similis ( “ similar ” ) and Old Irish samail ( “ likeness, similarity ” ) , thus from Proto-Indo-European * sem-h₂-lo- , from * sem- . The o- grade of the word is often thought to have been imported from omos ( homos , “ similar “ ) .
Adjective
ὁμός • ( homós ) m ( feminine ὁμή , neuter ὁμόν ); first / second declension
same , common , joint
From Proto-Indo-European * somHós , from the root * sem- , which also gave εἷς ( heîs , “ one ” ) . Cognate with Old English sama ( English same ), Sanskrit सम ( sama ) , Old Persian 𐏃𐎶 ( hama ) , Old Church Slavonic سامъ ( samŭ ) .
LATIN Adverb Simul ( not comparable ) At the same time; simultaneously . As soon as.
Adjective
similis ( neuter simile , comparative similior , superlative simillimus , adverb similiter ); third-declension two-termination adjective
similar
( takes a dative object ) similar to, like , resembling
ἀπόλογος
απολογία
APOLOGUE — APOLOGY
“This speak in defense of that”
from Greek ἀπολογία, “speaking in defense”
An apologue or apolog (from the Greek ἀπόλογος, a “statement” or “account”) is a brief fable or allegorical story with pointed or exaggerated details, meant to serve as a pleasant vehicle for a moral doctrine or to convey a useful lesson without stating it explicitly. Unlike a fable, the moral is more important than the narrative details.[1] As with the parable, the apologue is a tool of rhetorical argument used to convince or persuade.
απολογία • (apología) f (plural απολογίες)
(law) defence, justification, plea (excuse which provides support for behavior or for a belief or occurrence)
Το δικαστήριο άκουσε την απολογία του κατηγορουμένου.
To dikastírio ákouse tin apología tou katigorouménou.
The court heard the defendant’s plea.
(literary, religion) apologia
From Ancient Greek ἀπολογία (apología), equivalent to απο- (apo-, “from”) + λόγος (lógos, “speech”) + -ία (-ía).
An apologia (Latin for apology, from Greek ἀπολογία, “speaking in defense”) is a formal defense of an opinion, position or action.[1][2] The term’s current use, often in the context of religion, theology and philosophy, derives from Justin Martyr’s First Apology (AD 155–157) and was later employed by John Henry Newman’s Apologia Pro Vita Sua (English: A Defense of One’s Own Life) of 1864,[3] which presented a formal defense of the history of his Christian life, leading to his acceptance by the Catholic Church in 1845.[4] In modern usage, apologia describes a formal defense and should not be confused with the sense of the word ‘apology’ as an expression of regret; however, apology may mean apologia,[5] depending on the context of use.
φαντάζομαι
φαντασία
φᾰ́ντᾰσμᾰ
φαίνω
IMAGINATION
“This story attempts to invent possibilities of what could be”
From φᾰ́ντᾰσῐς (phántasis) + -ῐ́ᾱ (-íā), from φᾰντᾰ́ζω (phantázō, “I make visible”), from φαίνω (phaínō, “I shine”).
Noun φᾰντᾰσῐ́ᾱ • (phantasíā) f (genitive φᾰντᾰσῐ́ᾱς); first declension look, appearance, presentation, display showy appearance, pomp, pageantry perception, impression image
Verb φᾰντᾰ́ζω • (phantázō) to show; to make visible (in the mediopassive) to place before one's mind, to picture to oneself, to imagine (passive) to become visible, appear to be heard to be terrified by visions or phantasms
From φᾰντός (phantós, “visible”) + -ᾰ́ζω (-ázō), verbal adjective of φαίνω (phaínō, “I cause to appear, bring to light”).
Noun
φάντασμα • (fántasma) n (plural φαντάσματα)
ghost, fantasy, phantom, spectre (UK), specter (US)
Noun φᾰ́ντᾰσμᾰ • (phántasma) n (genitive φᾰντᾰ́σμᾰτος); third declension phantom, apparition, ghost vision, dream (in the plural) phenomena fantasy
From φᾰντᾰ́ζω (phantázō, “make visible”) + -μᾰ (-ma).
Verb
φαίνω • (phaínō)
(transitive) I cause to appear, bring to light; I show, uncover, reveal
(transitive) I make known, reveal, disclose
(of sound)
(transitive) Ι show forth, expound
(transitive) I denounce
(intransitive) I shine, give light
(passive) I appear; I shine
I come into being
I come about
(copulative or control verb) I appear (to be)
(φαίνεται as interjection) yes; so it appears; apparently
(late, impersonal) it seems
from *bʰeh₂- (“to shine”).
from Old English scīnan (“to shine, flash; be resplendent”; preterite scān, past participle scinen)
Verb
sċīnan
to shine
English: shine
shine (third-person singular simple present shines, present participle shining, simple past and past participle shone or shined)
(intransitive, copulative) To emit or reflect light so as to glow.
(intransitive, copulative) To reflect light.
(intransitive, copulative) To distinguish oneself; to excel.
My nephew tried other sports before deciding on football, which he shone at right away, quickly becoming the star of his school team.
(intransitive, copulative) To be effulgent in splendour or beauty.
(intransitive, copulative) To be eminent, conspicuous, or distinguished; to exhibit brilliant intellectual powers.
(intransitive, copulative) To be immediately apparent.
(transitive) To create light with (a flashlight, lamp, torch, or similar).
I shone my light into the darkness to see what was making the noise.
(transitive) To cause to shine, as a light.
(US, transitive) To make bright; to cause to shine by reflected light.
in hunting, to shine the eyes of a deer at night by throwing a light on them
Imagination is the ability to produce and simulate novel objects, sensations, and ideas in the mind without any immediate input of the senses. It is also described as the forming of experiences in one’s mind, which can be re-creations of past experiences such as vivid memories with imagined changes, or they can be completely invented and possibly fantastic scenes.[1] Imagination helps make knowledge applicable in solving problems and is fundamental to integrating experience and the learning process.[2][3][4][5] A basic training for imagination is listening to storytelling (narrative),[2][6] in which the exactness of the chosen words is the fundamental factor to “evoke worlds”.[7]
Imagination is a cognitive process used in mental functioning and sometimes used in conjunction with psychological imagery. It is considered as such because it involves thinking about possibilities.[8] The cognate term of mental imagery may be used in psychology for denoting the process of reviving in the mind recollections of objects formerly given in sense perception. Since this use of the term conflicts with that of ordinary language, some psychologists have preferred to describe this process as “imaging” or “imagery” or to speak of it as “reproductive” as opposed to “productive” or “constructive” imagination. Constructive imagination is further divided into voluntary imagination driven by the lateral prefrontal cortex (LPFC) and involuntary imagination (LPFC-independent), such as REM-sleep dreaming, daydreaming, hallucinations, and spontaneous insight.[9] The voluntary types of imagination include integration of modifiers, and mental rotation. Imagined images, both novel and recalled, are seen with the “mind’s eye”.
Imagination, however, is not considered to be exclusively a cognitive activity because it is also linked to the body and place, particularly that it also involves setting up relationships with materials and people, precluding the sense that imagination is locked away in the head.[10]
Imagination can also be expressed through stories such as fairy tales or fantasies. Children often use such narratives and pretend play in order to exercise their imaginations. When children develop fantasy they play at two levels: first, they use role playing to act out what they have developed with their imagination, and at the second level they play again with their make-believe situation by acting as if what they have developed is an actual reality.[
υπόθεση
SUPPOSITION
This attempts to guess what will happen or explain why it will happen”
Noun
υπόθεση • (ypóthesi) f (plural υποθέσεις)
business, matter, affair
(law) case
(sciences, mathematics) hypothesis, conjecture
hypothesis
(film) plot
assumption
Υπόθεση Αβογκάντρο ― Ypóthesi Avogkántro ― Avogadro’s supposition
supposition (n.)
early 15c., a term in logic, “assumption, hypothesis,”
from Medieval Latin suppositionem (nominative suppositio) “assumption, hypothesis, a supposition,”
noun of action from past participle stem of supponere (see suppose);
influenced by Greek hypothesis.
In classical Latin, “a putting under, substitution.”
Earlier in English in the same sense was supposal (late 14c.).
Related: Suppositional; suppositionally.
guess (n.)
c. 1300, “indiscriminate conclusion, guesswork, doubtful supposition,” from guess (v.). Mid-15c. as “considered opinion.” Verbal shrug phrase your guess is as good as mine attested from 1902.
Related entries & more
indicative (adj.)
mid-15c., “that points out, states, or declares” (grammatical), from Old French indicatif (14c.), from Late Latin indicativus “serving to point out,” from indicat-, past participle stem of Latin indicare “to point out, show” (see indication). The “mood in the conjugation of a Latin verb whose essential function is to state a fact (as opposed to a wish, supposition or command)”
ἀλληγορία
ALLEGORY
“This is like that” — “This is similar to that”
As a literary device, an allegory is a narrative in which a character, place, or event is used to deliver a broader message about real-world issues and occurrences.
Many allegories use personification of abstract concepts.
First attested in English in 1382, the word allegory comes from Latin allegoria, the latinisation of the Greek ἀλληγορία (allegoría), “veiled language, figurative”,[3] which in turn comes from both ἄλλος (allos), “another, different”[4] and ἀγορεύω (agoreuo), “to harangue, to speak in the assembly”,[5] which originates from ἀγορά (agora), “assembly”.
Noun
ᾰ̓λληγορῐ́ᾱ • (allēgoríā) f (genitive ᾰ̓λληγορῐ́ᾱς); first declension
(Koine) veiled language, allegory
Etymology
Compound of ἄλλος (állos, “other”) + ἀγορεύω (agoreúō, “I speak”).
Adjective
ἄλλος • (állos) m (feminine ἄλλη, neuter ἄλλο); first/second declension
other, another, different, else
(with article) all others, all besides, the rest
(with numerals) yet, still
(in lists) as well, besides, too
equivalent to ἀλλοῖος (alloîos) of another sort than (with genitive)
(in phrases)
in combination with τις (tis) any other; anyone else, anything else
in the phrase ἄλλος τε καὶ (állos te kaì) especially, most of all
in the phrase εἴ τις καὶ ἄλλος (eí tis kaì állos) or εἴ τι καὶ ἄλλο (eí ti kaì állo) if anyone, whoever else; if anything, whatever else
from Proto-Indo-European *h₂élyos Proto-Indo-European Alternative reconstructions *ályos Etymology From *h₂el- (“beyond, other”). Determiner *h₂élyos other, another
Adjective alius (feminine alia, neuter aliud); first/second-declension adjective (pronominal) other, another, any other else different
from Proto-Indo-European *h₂élyos, from *h₂el- (“beyond, other”). Cognate with Ancient Greek ἄλλος (állos) (Modern Greek αλλιώς (alliós)), αἶλος (aîlos)
Proto-Indo-European
Root
*h₂el- (imperfective)
to grow, nourish
Adjective
alumnus (feminine alumna, neuter alumnum); first/second-declension adjective
Nourished, fostered, etc.
Alternatively from Proto-Indo-European *h₂el- (“to nourish, grow”) + *-mno- (see *-mn̥).
from Proto-Indo-European *h₂el-o-mh₁no- (“being nourished”), mediopassive participle (see *-mh₁nos)
Noun
alumnus m (genitive alumnī); second declension
Nursling, pupil
foster son.
——————————————————————-
Verb
ᾰ̓γορᾰ́ζω • (agorázō)
(intransitive) to be in the market, to frequent it
(transitive) to buy in the market, buy, purchase
(intransitive) to haunt the market, lounge there, as a mark of idle fellows
From ᾰ̓γορᾱ́ (agorā́, “market”) + -ᾰ́ζω (-ázō, denominative verb suffix).
Verb
αγοράζω • (agorázo) (past αγόρασα, passive αγοράζομαι)
buy, purchase
From Ancient Greek ἀγοράζω (agorázō, “frequent the market”).
Related terms
see: αγορά f (agorá, “market, bazaar”)
See also
ψωνίζω (psonízo, “I go shopping”)
——————————————————————-
Verb ἀγορεύω • (agoreúō) to speak in the assembly to say, speak to proclaim
From ἀγορᾱ́ (agorā́, “assembly”) + -εύω (-eúō, “denominative verb-forming suffix”).
Noun
ᾰ̓γορᾱ́ • (agorā́) f (genitive ᾰ̓γορᾶς); first declension
assembly, especially an assembly of the people (as opposed to a council, βουλή (boulḗ))
the place of assembly
speech
market, marketplace
things sold at market, provisions, supplies
sale
the time of market: midday
From Proto-Hellenic *agorā́; equivalent to ᾰ̓γείρω (ageírō, “to gather”) + -η (-ē, abstract noun suffix).
Verb
ἀγείρω • (ageírō)
to collect, gather
From Proto-Hellenic *agéřřō
from Proto-Indo-European *h₂ger- (“to assemble, gather together”). Cognate with Latin grex (“flock, herd”)
Sanskrit गण (gaṇá, “flock, troop, group”).
Proto-Indo-European Root *h₂ger- to gather flock, herd
Noun
grex m (genitive gregis); third declension
(zoology) A group of smaller animals: a flock (of birds, sheep, etc.), a pack (of dogs, wolves, etc.), a swarm (of insects), etc.
(figuratively) A similar group of other things, particularly:
A group of people: a crowd, a clique, a company, a band, a troop, etc.
(sports) A team of charioteers.
(theater) A troupe of actors.
Verb
gregō (present infinitive gregāre, perfect active gregāvī, supine gregātum); first conjugation
I herd, assemble
Prefix
Greco-
(“Greek”)
Derived terms
aggregō
congregō
sēgregō
Verb
aggregō (present infinitive aggregāre, perfect active aggregāvī, supine aggregātum); first conjugation
I bring, attach or add to a crowd or flock; lump together.
(reflexive) I attach to myself, follow or adhere to.
From ad- + gregō (“collect, assemble”). Prefix ad- to usually prefixed to verbs, in which cases it often has the effect of intensifying the verbal action
For euphony, ad- can assimilate the attached stem’s initial consonant, becoming: a- (before sc, sp and st), ac- (before c and q), af- (before f), ag-, al-, ap-, ar-, as-, or at-.
Verb congregō (present infinitive congregāre, perfect active congregāvī, supine congregātum); first conjugation I gather into a flock I swarm I assemble, collect, associate
From con- (“with”) + gregō (“herd, assemble”).
Verb sēgregō (present infinitive sēgregāre, perfect active sēgregāvī, supine sēgregātum); first conjugation I separate I remove I segregate
From sē- (“apart”) + gregō (“herd, assemble”).
Prefix
sē-
apart-, aside-, away-
claudō ( “ to close, shut, confine ” ) → sēclūdō ( “ to shut off ” )
dūcō ( “ to lead ” ) → sēdūcō ( “ to lead away or astray, separate from ” )
(in a privative sense) without, lacking, wanting, -less
cūra ( “ care, worry ” ) → sēcūrus ( “ free from care, easy; careless ” )
cor ( “ heart as the seat of vitality ” ) → socors ( “ lacking in vitality or alertness, sluggish, inactive, dull ” )
——————————————————
Determiner
suus (feminine sua, neuter suum); first/second-declension determiner
(possessive, reflexive) his, her, its, their (own)
Latin suescere (“to accustom, get accustomed”) and sodalis (“companion”), Sanskrit स्व (sva, “one’s own”).
from Proto-Indo-European *sewos, from *swé (“self”). See also Ancient Greek ἑός (heós)
Pronoun
ἑός • (heós)
(possessive) his/her own
Pronoun
ὅς • (hós) m, ἥ f (hḗ), ὅ n (hó)
(in Homeric Greek, often demonstrative pronoun) this
(relative) who, which, that
Derived terms
οἷος (hoîos)
ὅτε (hóte)
ὡς (hōs)
Determiner
ὅς • (hós) m (feminine ἥ, neuter ὅν); first/second declension (third person singular possessive determiner)
(with noun) his, her, its
(as substantive, sometimes with article) his, hers
(in the plural) his or her people, friends, family; his possessions
——————————————————
Adjective
grego m (feminine singular grega, masculine plural gregos, feminine plural gregas, comparable)
Greek (of, from or relating to Greece)
Synonyms: helénico, greco- (combining form)
Noun[edit]
grego m (plural gregos, feminine grega, feminine plural gregas)
Greek (person from Greece)
(uncountable) Greek (Indo-European language spoken in Greece and Cyprus)
(colloquial) Greek (incomprehensible speech or jargon)
———————————————————-
Suffix
-εύω • (-eúō)
Added to the stems of agent or other nouns in -εύς (-eús) to form a denominative verb of condition or activity: meaning “be x” or “do what x typically does”
βᾰσῐλεύς ( basileús, “ king ” ) + -εύω ( -eúō ) → βᾰσῐλεύω ( basileúō, “ to rule ” )
ᾰ̔λῐεύς ( halieús, “ fisherman ” ) + -εύω ( -eúō ) → ᾰ̔λῐεύω ( halieúō, “ to fish ” )
Added to other nouns
βουλή ( boulḗ, “ plan ” ) + -εύω ( -eúō ) → βουλεύω ( bouleúō, “ to plan ” )
παῖς ( paîs, “ child ” ) + -εύω ( -eúō ) → παιδεύω ( paideúō, “ to teach ” )
ᾰ̓γορᾱ́ ( agorā́, “ assembly, marketplace ” ) + -εύω ( -eúō ) → ᾰ̓γορεύω ( agoreúō, “ to talk ” )
Suffix
-εύς • (-eús) m (genitive -έως); third declension
Added to noun or adjective stems to form a masculine noun of the person concerned with a thing
Added to an ancestor’s or place name to form a demonym: -ian
Added to verbal stems to form a masculine agent noun: -er
Synonyms
(person concerned): -ειᾰ (-eia) (feminine), -ίς (-ís) (feminine), -της (-tēs), -τίς (-tís) (feminine), -ττᾰ (-tta) (feminine), -σσᾰ (-ssa) (feminine), -αινᾰ (-aina) (feminine)
(agent noun): -της (-tēs), -τής (-tḗs), -τίς (-tís) (feminine), -τήρ (-tḗr), -τειρᾰ (-teira) (feminine), -τωρ (-tōr), -τρός (-trós), -τρίᾱ (-tríā) (feminine), -τρίς (-trís) (feminine)
(demonym): -ίς (-ís) (feminine), -της (-tēs), -τίς (-tís) (feminine), -ῐος (-ios), -κός (-kós), -ῐκός (-ikós), -ᾱνός (-ānós) -ηνός (-ēnós), -ῖνος (-înos)
Suffix
-εῖος • (-eîos) m (feminine -είᾱ, neuter -εῖον); first/second declension
Forms adjectives, usually with a meaning of “of” or “from”.
Suffix -īvus (feminine -īva, neuter -īvum); first/second-declension suffix Adjective suffix. Added to the perfect passive participial stem of verbs, forming a deverbal adjective meaning “doing” or “related to doing” agō → āctus → āctīvus stō → status → statīvus Less frequently added to noun stems fēstum → fēstīvus fūrtum → fūrtīvus
Cognate with Ancient Greek -εῖος (-eîos) (whence also some Latin forms in -ēus).
Suffix
-eus (feminine -ea, neuter -eum); first/second-declension suffix
(with materials) Used to form adjectives from nouns, and so to nominally indicate the source of an attribute.
argentum ( “ silver ” ) + -eus → argenteus ( “ made of silver ” )
ferrum ( “ iron ” ) + -eus → ferreus ( “ made of iron ” )
marmor ( “ marble ” ) + -eus → marmoreus ( “ made of marble ” )
pīnus ( “ pine tree ” ) + -eus → pīneus ( “ made of pine ” )
Declension
Suffix
-ēus (feminine -ēa, neuter -ēum); first/second-declension suffix
In adopted Greek words, surviving thus or as -īvus.
mūsēum ( μουσεῖον ( mouseîon ), cf. mūsīvum from the same source)
Old French Alternative forms -eus, -eux, -os, -ous Etymology From Latin -ōsus. Suffix -us -ous, used for forming adjectives
Suffix
-ῐος • (-ios) m (feminine -ῐ́ᾱ, neuter -ῐον); first/second declension
Suffix added to nouns or adjectives, forming adjectives: pertaining to, belonging to (“of”).
Suffix
-ιος • (-ios) m (feminine -ια, neuter -ιο)
Used to form nouns and adjectives indicating origin:
Κύπρος ( Kýpros, “ Cyprus ” ) + -ιος ( -ios ) → Κύπριος ( Kýprios, “ Cypriot ” ) ( noun, demonym )
Related term: -αίος ( -aíos ) for demonyms
θάλασσα ( thálassa, “ sea ” ) + -ιος ( -ios ) → θαλάσσιος ( thalássios, “ marine ” ) ( adjective )
αιώνας ( aiónas, “ century ” ) + -ιος ( -ios ) → αιώνιος ( aiónios, “ eternal ” ) ( adjective )
Suffix
-ιος • (-ios) m (feminine -ια, neuter -ιο)
Used to form adjectives indicating property, characteristic of the prototype word:
σαπίζω ( sapízo, “ I rot ” ) + -ιος ( -ios ) → σάπιος ( sápios, “ rotten ” ) /ˈsapços/ ( from verb )
καθαρός ( katharós, “ clean ” ) + -ιος ( -ios ) → καθάριος ( kathários, “ clear ” ) /kaˈθaɾʝos/ ( from adjective )
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Noun
αγορά • (agorá) f (plural αγορές)
(historical) agora, the ancient square or marketplace, the centre of public life
Η αρχαία αγορά στην Αθήνα είναι κάτω από την Ακρόπολη.
I archaía agorá stin Athína eínai káto apó tin Akrópoli.
The ancient agora in Athens is just under the Acropolis.
marketplace, market
Πάω στην αγορά να ψωνίσω.
Páo stin agorá na psoníso.
I am going to the market to do some shopping.
purchase
αγορά τοις μετρητοίς ― agorá tois metritoís ― cash purchase
αγορά με δόσεις ― agorá me dóseis ― installment buying
commerce, trade
Οι αγορές κατέρρευσαν στο κραχ.
Oi agorés katérrefsan sto krach.
The markets collapsed during the crash.
ελεύθερη αγορά ― eléftheri agorá ― free market
αγορά εργασίας ― agorá ergasías ― labour market
Synonyms
(market) : μαγαζιά n (magaziá, “the shops”) (plural)
(market) : παζάρι n (pazári, “market, bazaar”) (informal)
Noun παζάρι • (pazári) n (plural παζάρια) an open market (organised, often periodic, trading event); fair; bazaar market place negotiation, haggling, bargaining
παζάρι n (pazári, “haggling; market”)
From Ottoman Turkish پازار (pazar) / بازار (bazar), from Persian بازار (bâzâr), ultimately from Middle Persian wʾčʾl (wāzār, “market”)
Noun
παζάρεμα • (pazárema) n (plural παζαρέματα)
haggling, bargaining, negotiation over price, etc
σκλαβοπάζαρο n (sklavopázaro, “slave market”)
Etymology
From σκλάβος (sklávos, “slave”) + παζάρι (pazári, “market”).
Noun
σκλαβοπάζαρο • (sklavopázaro) n (plural σκλαβοπάζαρα)
slave market
Noun
σκλάβος • (sklávos) m (plural σκλάβοι, feminine σκλάβα)
slave
Synonyms: δούλος (doúlos), ανδράποδο (andrápodo)
σκλάβα f (skláva, “female slave”)
σκλαβιά f (sklaviá, “slavery”)
σκλαβοπάζαρο n (sklavopázaro, “slave market”)
Noun
Σκλᾰ́βος • (Sklábos) m (genitive Σκλᾰ́βου); second declension
(Byzantine) Slav
Noun
Slav (plural Slavs or (archaic) Slavi)
A member of any of the peoples from Eastern Europe who speak the Slavic languages.
(Britain, birdwatching) The Slavonian grebe.
Noun
Latin: Sclavus m (genitive Sclavī, feminine Sclava); second declension
a Slav
from Proto-Slavic *slověninъ.
Etymology[edit]
Roman Jakobson believes the word is from *slovo (“word”), with a link to Old East Slavic кличане (kličane, “hunters, who raise game by shout”) : кличь (kličʹ), and also perceives an opposition of *slověne vs. *němьci.
Trubachev (Трубачёв) says Jakobson’s etymology is promising, with the verb *slovǫ, *sluti (“to speak (understandably)”).
Vasmer says it has nothing to do with *slava (“glory, fame”) which influenced it in terms of folk etymology later. *slověne can’t be formed from *slovo because *-ěninъ, *-aninъ only occurs in derivations from place names, however a local name *Slovy is not attested. Most likely it’s derived from a hydronym.
Compare Old East Slavic Словутичь ( Slovutičĭ ) ― Dnepr epithet, Russian Слуя ( Sluja ) ― affluent of Вазуза ( Vazuza ), Polish river names Sława, Sławica, Serbo-Croatian Славница and others, which brings together with Ancient Greek κλύζω ( klúzō, “ I lave ” ), κλύζωει ( klúzōei ) · πλημμυρεῖ ( plēmmureî ), ῥέει ( rhéei ), βρύει ( brúei ), κλύδων ( klúdōn, “ surf ” ), Latin cluō ( “ I clean ” ), cloāca ( “ sewer pipe ” ). Other etymologies are less likely.
Otrębski brings up an interesting parallel, the Lithuanian village name Šlavė́nai on the river Šlavė̃ which is identical to Proto-Slavic slověne.
Bernstein repeats this etymology: from *slawos (“people, nation, folk”).
Maher agrees with Trubachev’s connection of it to *sluti (“to be known”),[1] on the grounds that *slovo (“word”) is an s-stem, *sloves-, which would have led to an expected form *slovesěni (compare Russian слове́сность (slovésnostʹ)
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Noun
ανδράποδο • (andrápodo) n (plural ανδράποδα)
slave
Synonyms: σκλάβος (sklávos), δούλος (doúlos)
(figuratively) creep (a grovelling or obsequious person)
ανδραποδίζω (andrapodízo, “to enslave”)
ανδραποδισμός m (andrapodismós, “bondage, slavery”)
Noun
ᾰ̓νδρᾰ́ποδον • (andrápodon) n (genitive ᾰ̓νδρᾰπόδου); second declension
slave, especially one made in war, captive
Uncertain. Perhaps from ἀνήρ (anḗr, “man”) + πούς (poús, “foot”). Could also be from ἀνήρ (anḗr) + ἀποδίδωμι (apodídōmi, “I pay”).
Verb
ἀποδίδωμι • (apodídōmi)
to give up or back, restore, return, to render what is due, pay
to assign
to refer to one, as belonging to his department
to return, render, yield
to concede, allow, to suffer or allow a person to do
(like ἀποδείκνυμι (apodeíknumi)) to render or make
to exhibit, display
to deliver over, give up
to deliver
to bring to a conclusion, wind it up
to render, give an account
to render, give an account, to define, interpret
to attach or append, make dependent upon
to affirm
(intransitive) to increase
to return, recur
(in rhetoric and grammar)
to be construed with, refer to
(middle) to give away of one’s own will, to sell
Etymology
From ἀπο- (apo-, “from”) + δῐ́δωμῐ (dídōmi, “to give”).
Noun ἀπόδοσις • (apódosis) f (genitive ἀποδόσεως); third declension giving back, restitution, return payment assignment, attribution rendering by way of definition (grammar) clause answering to the protasis interpretation, explanation
From ἀποδίδωμι (apodídōmi) + -σις (-sis). Cognate with Mycenaean Greek 𐀀𐀢𐀉𐀯 (a-pu-du-si).
Noun
𐀀𐀢𐀉𐀯 (a-pu-du-si)
delivery
attribution
Noun απόδοση • (apódosi) f (plural αποδόσεις) imputation performance, yield, efficiency (grammar) apodosis
ανταπόδοση f (antapódosi, “repayment”)
αποδίδω (apodído)
and see: δόση f (dósi, “dose”)
Noun δόση • (dósi) f (plural δόσεις) dose, instalment, tranche (medicine) dose (of medication) (sciences) dose (of radiation) ισοδύναμη δόση ― isodýnami dósi ― equivalent dose
αναμετάδοση f (anametádosi, “retransmission; broadcast”)
ανταπόδοση f (antapódosi, “repayment”)
απόδοση f (apódosi, “imputation, performance”)
διάδοση f (diádosi)
έκδοση f (ékdosi, “publication, edition”)
επανέκδοση f (epanékdosi, “republication”)
επίδοση f (epídosi)
κατάδοση f (katádosi, “informing against, betrayal”)
καταπρόδοση f (katapródosi, “betrayal without regrets”)
μετάδοση f (metádosi, “transmission; broadcast”)
παράδοση f (parádosi, “delivery; tradition; surrender; lecture”)
Inherited from Ancient Greek δόσις (dósis). Stem δο- + -σις (-sis), modern -ση (-si) (see δίδω (dído), δίδωμι (dídōmi))
Verb
δίδω • (dído) (past έδωσα, passive δίδομαι, p‑past δόθηκα, ppp δεδομένος)
(formal) Alternative form of δίνω (díno)
αναδίδω (anadído, “emit”), αναδίνω (anadíno)
αναμεταδίδω (anametadído, “rebroadcast”)
ανταποδίδω (antapodído, “repay”)
αποδίδω (apodído, “I attribute”)
διαδίδω (diadído, “spread”)
εκδίδω (ekdído, “publish”)
ενδίδω (endído, “give in”)
επανεκδίδω (epanekdído, “republish”)
επιδίδω (epidído, “hand over -formal-”)
καταδίδω (katadído, “inform against”)
καταπροδίδω (kataprodído, “betray completely”), καταπροδίνω (kataprodíno)
μεταδίδω (metadído, “transmit”)
παραδίδω (paradído, “hand over”), παραδίνω (paradíno)
προδίδω (prodído, “betray”), προδίνω (prodíno)
προσδίδω (prosdído, “give -formal-”)
Verb δίδωμι • (dídōmi) I give, present, offer I grant, allow, permit (perfect active) to allow; (perfect passive) to be allowed
Derived terms ἀναδίδωμι (anadídōmi) ἀντιδίδωμι (antidídōmi) ἀποδίδωμι (apodídōmi) Ἀπολλόδοτος (Apollódotos) διαδίδωμι (diadídōmi) ἐκδίδωμι (ekdídōmi) ἐνδίδωμι (endídōmi) ἐπιδίδωμι (epidídōmi) Ἡρόδοτος (Hēródotos) Θεόδοτος (Theódotos) καταδίδωμι (katadídōmi) παραδίδωμι (paradídōmi) περιδίδωμι (peridídōmi) προδίδωμι (prodídōmi) προσδίδωμι (prosdídōmi) συνδίδωμι (sundídōmi) ὑπερδίδωμι (huperdídōmi) ὑποδίδωμι (hupodídōmi)
Verb
δίνω • (díno) (past έδωσα, passive δίνομαι, p‑past δόθηκα, ppp δοσμένος)
give (pass something; transfer ownership)
Δίνει το βιβλίο. ― Dínei to vivlío. ― She gives the book.
Δώσε μου λίγο το μολύβι σου. ― Dóse mou lígo to molývi sou. ― Give me your pencil.
give, hold (an event)
Η Ελένη έδωσε ένα πάρτι γενεθλίων. ― I Eléni édose éna párti genethlíon. ― Eleni threw a birthday party.
from Proto-Indo-European *dédeh₃ti, reduplicated present of *deh₃- (“to give”).
Verb αναδίδω • (anadído) (imperfect ανέδιδα) found chiefly in the present and imperfect tenses give off steam, steam smell give off, emit exhale, breathe out
Verb
εκπνέω • (ekpnéo) (past εξέπνευσα) and rarely in the passive: εκπνέομαι
exhale, breathe out
expire, die
εισπνέω (eispnéo, “inhale”)
Related terms εκπνευστικός (ekpnefstikós, “exhaling”) (physiology) εκπνοή f (ekpnoḯ, “exhaling”) and αναπνέω (anapnéo, “breathe”) εισπνέω (eispnéo, “inhale”) πνεύμονας m (pnévmonas, “lung”) and see: πνέω (pnéo, “blow”)
αναδίνω (anadíno), αναδίδω (anadído, “emit, spring up, discharge”)
αναπνέω (anapnéo, “I breathe”)
αποπνέω (apopnéo, “I give off, emit”)
διαπνέω (diapnéo, “I inspire”)
εισπνέω (eispnéo, “I inhale”)
εκπνέω (ekpnéo, “I exhale”)
εμπνέω (empnéo, “I inspire”)
From stems πνε-, πνευσ-, πνευμ- and πνο-
απνευστί (apnefstí, “without stopping”, adverb)
άπνοια f (ápnoia, “stillness; without breath”)
δύσπνοια f (dýspnoia, “dyspnoea, breathlessness”)
δυσπνοϊκός (dyspnoïkós, “suffering from breathlessness”)
θεόπνευστος (theópnefstos, “inspired by God”)
μακρόπνοος (makrópnoos, “far-reaching”)
μεγαλόπνευστος (megalópnefstos, “of high inspiration”)
ξέπνοος (xépnoos, “breathless”)
πνεύμα n (pnévma, “spirit”) & related
πνεύμονας m (pnévmonas, “lung”) & related
πνευστά n pl (pnefstá, “wind instruments”) (music)
πνευστός (pnefstós, “functioning with air”)
πνοή f (pnoḯ, “breath; breeze”) & related
σύμπνοια f (sýmpnoia)
πνέω μένεα (pnéo ménea, “I am very angry -literlly: I breathe heavily from wrath-”)
πνέω τα λοίσθια (pnéo ta loísthia, “to breathe one’s last”)
Verb πνέω • (pnéō) I blow to breathe (with accusative) I breathe out breathe in, smell (of perceptible breathing) I breathe, live (figuratively, with cognate accusative) I breathe forth I speak
Synonyms
ψύχω (psúkhō)
Verb ψῡ́χω • (psū́khō) I breathe, blow I chill, make cold I cool, refresh (passive, figuratively) I am frigid (transitive) I dry
Noun
ψῡχή • (psūkhḗ) f (genitive ψῡχῆς); first declension
The animating principle of a human or animal body, vital spirit, soul, life (the animating principle of life)
(poetic) Life-breath, life-blood (‘the animating principle of life’ in corporeal interpretation).
(philosophy, since the early physicists) Animating principle in primary substances, the source of life and consciousness.
Animate existence, viewed as a possession, one’s life.
The spirit or soul thought of as distinct from the body and leaving it at death (the immortal part of a person).
A disembodied spirit, a shade or ghost (the spirit of a dead person).
Spirit (animated attitude), conscious self, personality as centre of emotions, desires and affections, heart.
(philosophy, after Plato) The spirit of the universe, the immaterial principle of movement and life.
The mind (seat or organ of thought), (the faculty of) reason.
(rare, extended from the meaning ‘soul’) Butterfly.
From ψῡ́χω (psū́khō, “I blow”) + -η (-ē), but never had the meaning “breath”
Derived terms[edit] ἐλευθερόψῡχος (eleutherópsūkhos) εὔψυχος (eúpsukhos) ψῡχικός (psūkhikós) ψυχοπομπός (psukhopompós) ψῡχοτρόφος (psūkhotróphos)
Adjective
εὔψῡχος • (eúpsūkhos) m or f (neuter εὔψῡχον); second declension
of good courage, stout of heart
(in comparative) cooling
εὐ- (eu-, “good”) + ψῡχή (psūkhḗ, “spirit, soul”)
Adjective
ψῡχῐκός • (psūkhikós) m (feminine ψῡχῐκή, neuter ψῡχῐκόν); first/second declension
of or relating to life or the soul
concerned only with the life or animal qualities, as opposed with spiritual concerns
ψῡχή (psūkhḗ, “breath, spirit”) + -ῐκός (-ikós)
ψῡχοπομπός; ψῡχοπομπόν ( Attic)
Noun
ψῡχοπομπός • (psūkhopompós) m
ψῡχοπομπός • (psūkhopompós) m or f (neuter ψῡχοπομπόν); second declension
soul-guiding, -conducting
Noun
πομπός • (pompós) m (genitive πομποῦ); second declension
conductor, guide
Formed from Ancient Greek πέμπω (pémpō, “send, conduct”).
πομπός • (pompós) m (plural πομποί)
(electricity) transmitter (radio, etc)
Verb πέμπω • (pémpō) I send, dispatch (with accusative of place) (with adverbs) (with infinitive of purpose) I nominate I send forth; I dismiss I discharge, shoot (of words) I utter I conduct, escort (with πομπήν (pompḗn)) I conduct or take part in (a procession) I send as a gift I produce (middle) I send for (middle) I send in my service; I cause to be sent
ἀναπέμπω (anapémpō) ἀντιπέμπω (antipémpō) ἀποπέμπω (apopémpō) δῐᾰπέμπω (diapémpō) εἰσπέμπω (eispémpō) ἐκπέμπω (ekpémpō) ἐπιπέμπω (epipémpō) Θεόπομπος (Theópompos) περιπέμπω (peripémpō) προπέμπω (propémpō) προσπέμπω (prospémpō) σῠμπέμπω (sumpémpō) ὑποπέμπω (hupopémpō) ψυχοπομπός (psukhopompós)
Adjective
ψῡχοτρόφος • (psūkhotróphos) m or f (neuter ψῡχοτρόφον); second declension
sustaining life or soul
From ψῡχή (psūkhḗ, “soul”) + τρέφω (tréphō, “to maintain, sustain”).
Verb
τρέφω • (tréphō)
to thicken, congeal, curdle
to make to grow, to increase, bring up, breed, rear (especially of children)
(of slaves, cattle, etc.) to rear and keep, raise
to tend, cherish
(of parts of the body) to let grown, cherish, foster
(poetic, of earth and sea) to breed, produce, teem with
(poetic) to have within oneself, to contain, keep, have
to maintain, support
(in historical writers) to maintain or subsist an army
(of land) to feed, maintain one
to bring up, rear, educate
the passive sometimes came to mean little more than “to be”
Adjective
ἐλευθερόψῡχος • (eleutherópsūkhos) m or f (neuter ἐλευθερόψῡχον); second declension
free-souled
From ἐλεύθερος (eleútheros, “free”) + ψῡχή (psūkhḗ, “spirit, soul”) + -ος (-os).
Adjective ἐλεύθερος • (eleútheros) m (feminine ἐλευθέρᾱ, neuter ἐλεύθερον); first/second declension free (substantive) freedom fit for a freeman
From Proto-Indo-European *h₁lewdʰ-.
Cognates include Latin līber,
Old Church Slavonic людинъ (ljudinŭ, “free man”), and
Old English leōd.
Noun ἐλευθερῐ́ᾱ • (eleutheríā) f (genitive ἐλευθερῐ́ᾱς); first declension freedom, liberty Ἐλευθερία ἢ Θάνατος. Eleuthería ḕ Thánatos. Freedom or Death. manumission license
Noun
ελευθερία • (elefthería) f (plural ελευθερίες)
freedom, liberty
Synonym: λευτεριά (lefteriá)
Antonym: ανελευθερία (anelefthería)
Κάθε πρόσωπο έχει δικαίωμα στην ελευθερία σκέψης, συνείδησης και θρησκείας.
Káthe prósopo échei dikaíoma stin elefthería sképsis, syneídisis kai thriskeías.
Everyone has the right to freedom of thought, conscience and religion.
ανελευθερία f (anelefthería, “lack of freedom”)
ανελεύθερος (aneléftheros, “despotic”)
ελεύθερη αγορά f (eléftheri agorá, “free market”)
ελευθεριάζω (eleftheriázo, “to take liberties”)
ελευθέριος (elefthérios, “liberal”)
ελευθεριότητα f (eleftheriótita, “liberality”)
ελεύθερο n (eléfthero, “authorisation, freestyle”)
ελεύθερος (eléftheros, “free, unmarried”)
ελευθεροστομία f (eleftherostomía, “outspokenness”)
ελευθερόστομος (eleftheróstomos, “outspoken”)
ελεύθερος χρόνος m (eléftheros chrónos, “free time”)
ελευθεροτεκτονισμός m (eleftherotektonismós, “freemasonry”)
ελευθεροτυπία f (eleftherotypía, “free press”)
ελευθεροφροσύνη (eleftherofrosýni, “freethinking”)
ελευθερόφρων (eleftherófron, “liberal”)
ελευθερώνομαι (eleftherónomai, “to give birth”)
ελευθερώνω (eleftheróno, “to free, to liberate”)
ελευθέρωση f (elefthérosi, “liberation”)
ελευθερωτής m (eleftherotís, “liberator”)
ελευθερώτρια f (eleftherótria, “liberator”)
Stem λευτερ- see λεύτερος (léfteros, “free”) (colloquial, literature)
Adjective
λεύτερος • (léfteros) m (feminine λεύτερη, neuter λεύτερο)
(colloquial) Alternative form of ελεύθερος (eléftheros)
Verb
ελευθερώνω • (eleftheróno) (past ελευθέρωσα)
free, liberate
untie
Adjective
ἐλευθερόστομος • (eleutheróstomos) m or f (neuter ἐλευθερόστομον); second declension
free-spoken
From ἐλεύθερος (eleútheros, “free”) + στόμα (stóma, “mouth”) + -ος (-os).
Noun
ἐλευθεροστομῐ́ᾱ • (eleutherostomíā) f (genitive ἐλευθεροστομῐ́ᾱς); first declension
freedom of speech
From ἐλευθερόστομος (eleutheróstomos, “free-spoken”) + -ία (-ía).
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Old English: lēod Noun lēod m man, chief, leader (poetic) a prince a fine for slaying a man, wergild
Noun lēod f a people, people group, nation lēodbealu ― national tragedy, calamity to a people lēodgryre ― general terror lēodriht ― law of the land lēodweard ― government lēodhata ― tyrant (in compounds) one's own people; home lēodbyġen ― traffic in one's own compatriots, slave trade lēodwynn ― joy of home lēodhwæt ― brave, valliant Alternative form of lēode
from Proto-Indo-European *h₁lewdʰ- (“men, people”). Cognates include Old High German liut, Old Norse ljōðr, and West Frisian -lju; and, outside the Germanic languages, Lithuanian liáudis (“common people”)
from Proto-Indo-European *h₁lewdʰ- (“men, people”). Cognates include Old High German liut, Old Norse ljōðr, and West Frisian -lju; and, outside the Germanic languages, Lithuanian liáudis (“common people”)
Proto-Indo-European Root *h₁lewdʰ- to grow people
Old English: lēodan Verb lēodan to grow Of ðam twige ludon reðe wæstme ― from that branch sprang dire fruits. ( Cædmon's Metrical Paraphrase)
Noun
lēode m pl or f pl
men, people, people of a country
from Proto-Germanic *liudiz (“people”)
From Middle English leod (“people”), from Old English lēode (“people, men”; plural of lēod (“person, man”)), from Proto-Germanic *liudīz (“people”), from Proto-Indo-European *h₁lewdʰ- (“man, people”). Cognate with Scots lede (“people”), West Frisian lie (“people”), Dutch lieden (“people”) and Dutch lui(den) (“people”), German Leute (“people”), Norwegian lyd (“people”), Polish lud (“people”), Russian люди (ljudi, “people”).
ανέκδοτο
ANECDOTE
“This is a little story describing that”
From ανα (up, above, re-) + έκ (“out from) + δίνω / δίδω (“to give”)
From Latin: fabella
story, tale, anecdote, fable, play
From Latin: narratiuncula
short narrative, anecdote
An anecdote is a short, revealing narrative of an individual or an incident
Occasionally cheerful, jokes differ from jokes because their primary purpose is not just to make you laugh but to reveal a general truth, characterizing a person, revealing specific quirks or characteristics, persons, places or things, through the specific details of a short story.
The anecdote can be real or imaginary and the anecdotal deviation is a common feature of literary works. Even oral anecdotes typically include excessive and dramatic form designed to entertain the listener [5] . However, the anecdote is always presented as a record of a fact, which concerns real persons and usually in a recognizable place. According to Juergen Hein (Jürgen Hein), exhibiting “a highly realistic” and “historical dimension” [6] .
The word anecdote comes from Procopius of Caesarea , a biographer of Justinian I , who wrote a work entitled Anecdotes , primarily a collection of small events from the private life of the Byzantine court. Gradually, the term “anecdote” began to apply to any short story used to highlight or illustrate any point the author wished. In the context of humor, the term anecdote refers to any short humorous story, without the need for real or biographical origins.
anecdote (n.)
1670s, “secret or private stories,” from French anecdote (17c.) or directly from Medieval Latin anecdota, from Greek anekdota “things unpublished,” neuter plural of anekdotos, from an- “not” (see an- (1)) + ekdotos “published,” from ek- “out” (see ex-) + didonai “to give” (from PIE root *do- “to give”).
Procopius’ 6c. Anecdota, unpublished memoirs of Emperor Justinian full of court gossip, gave the word a sense of “revelation of secrets,” which decayed in English to “brief, amusing story” (1761).
Related entries & more
ανθρωπομορφισμός
ANTHROPOMORPHISM
“This describes an inanimate object as if it were human”
Noun
anthropomorphism (countable and uncountable, plural anthropomorphisms)
The attribution of human characteristics and behavior to something not human. [from the mid-18th c.]
(theology) the attribution of human characteristics to divine beings
ὑπερβολή
HYPERBOLE (exaggeration)
“This is an exaggerated description emphasizing that”
From ὑπερβάλλω (“to go beyond, exceed”) + -η (verbal noun suffix).
Hyperbole (/haɪˈpɜːrbəli/; Ancient Greek: ὑπερβολή, huperbolḗ
from ὑπέρ (hupér, ‘above’) and βάλλω (bállō, ‘I throw’))
is the use of exaggeration as a rhetorical device or figure of speech.
In rhetoric, it is also sometimes known as auxesis (literally ‘growth’).
In poetry and oratory, it emphasizes, evokes strong feelings, and creates strong impressions.
As a figure of speech, it is usually not meant to be taken literally.
ὑπερβολή • (huperbolḗ) f (genitive ὑπερβολῆς); first declension overshooting superiority excess, extremity A crossing over, passage delay (geometry) hyperbola
Noun
υπερβολή • (ypervolí) f (plural υπερβολές)
(mathematics, geometry) hyperbola (geometric curve)
(linguistics) hyperbole (figure of speech)
Verb
υπερβάλλω • (ypervállo) (past υπερέβαλα, passive —)
(intransitive) exaggerate, overstate
(transitive) surpass, exceed, better
παραβολή
PARABLE (comparative story)
“This story compares this to the likeness of that”
The word parable comes from the Greek παραβολή (parabolē), literally “throwing” (bolē) “alongside” (para-), by extension meaning “comparison, illustration, analogy.”[5][6] It was the name given by Greek rhetoricians to an illustration in the form of a brief fictional narrative.
A parable is a succinct, didactic story, in prose or verse, that illustrates one or more instructive lessons or principles. It differs from a fable in that fables employ animals, plants, inanimate objects, or forces of nature as characters, whereas parables have human characters.[1] A parable is a type of metaphorical analogy.[2]
Some scholars of the canonical gospels and the New Testament apply the term “parable” only to the parables of Jesus,[3][need quotation to verify][4][page needed] though that is not a common restriction of the term. Parables such as “The Prodigal Son” are important to Jesus’s teaching-method in the canonical narratives and the apocrypha.
A parable is a short tale that illustrates a universal truth; it is a simple narrative. It sketches a setting, describes an action, and shows the results. It may sometimes be distinguished from similar narrative types, such as the allegory and the apologue.
μεταβολή
METABOLIZE - CHANGE - TRANSFORM - TRANSMUTE
“This story describes a change from this to that”
Noun
μετᾰβολή • (metabolḗ) f (genitive μετᾰβολῆς); first declension
change, mutation, transformation.
Verb μεταβάλλω • (metabállō) I throw into a different position, turn quickly or suddenly; I turn, plough (the earth); I change the course of (the river) I turn about, change, alter I translate (with a spoon) I stir I undergo a change; I come in exchange for or instead of I vary I change my course I turn around, shift (a load) I cause to be removed I order to be paid, remit I change what is my own I exchange I turn myself, turn about I change my purpose or mind; I change sides I turn or wheel round; I turn about
Etymology
From μεταβάλλω (metabállō, “to change”) + -η (-ē, abstract noun suffix).
Noun
μετᾰβολή • (metabolḗ) f (genitive μετᾰβολῆς); first declension
change, mutation, transformation
δῐᾰ́βολος
Σατανάς
SLANDERER - DIABLO - DEVIL - SATAN
“This describes that in a way that is not true and defamatory”
From διαβάλλω (diabállō, “I slander”)
Verb βᾰ́λλω • (bállō) (transitive) I throw, cast, hurl (transitive) I let fall (transitive) I strike, touch (transitive) I put, place (intransitive) I fall, tumble
Prefix
δῐᾰ- • (dia-)
through, right through, across, over
δια- (across) + βαίνω (step) → διαβαίνω (“step across, pass over”)
From Proto-Indo-European *gʷl̥-ne-h₁-
nasal-infix from *gʷelH- (“to hit by throwing”).
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SYCOPHANT
Noun
σῡκοφᾰ́ντης • (sūkophántēs) m (genitive σῡκοφᾰ́ντου); first declension (Attic, Koine)
informant, denouncer (in court)
professional swindler
Noun
συκοφάντης • (sykofántis) m (feminine συκοφάντισσα or συκοφάντρια)
calumniator
From the Ancient Greek συκοφάντης (sukophántēs, “informant”).
But how a φάντης (“who shows”) σῦκα (sûka, “figs”) came to mean “informant”, is debated.
συκοφάντης is a false friend, and does not have the nowadays meaning of English sycophant.
Related terms
συκοφάντηση f (sykofántisi, “calumniation”)
συκοφαντία f (sykofantía, “calumniation”)
συκοφαντικός (sykofantikós, “calumniatory”)
συκοφαντώ (sykofantó, “calumniatε”)
and see at φαντάζω (fantázo) and σύκο n (sýko, “fig”)
calumniator (plural calumniators)
A person who calumniates (slanders, or makes personal attacks upon, others).
Verb
calumniate (third-person singular simple present calumniates, present participle calumniating, simple past and past participle calumniated)
(transitive) To make hurtful untrue comments about.
(transitive) To levy a false charge against, especially of a vague offense, with the intent to damage someone’s reputation or standing.
From Latin calumniātus, perfect active participle of calumnior (“I accuse falsely”).
Noun
sycophant (plural sycophants)
One who uses obsequious compliments to gain self-serving favor or advantage from another; a servile flatterer.
Synonyms: ass-kisser, brown noser, suck up, yes man; see also Thesaurus:sycophant
One who seeks to gain through the powerful and influential.
Synonyms: parasite, flunky, lackey; see also Thesaurus:sycophant
(obsolete) An informer; a talebearer.
Verb
sycophant (third-person singular simple present sycophants, present participle sycophanting, simple past and past participle sycophanted)
(transitive) To inform against; hence, to calumniate.
(transitive) To play the sycophant toward; to flatter obsequiously.
σῦκον • (sûkon) n (genitive σῡ́κου); second declension fig, the fruit of the συκῆ (sukê) a large wart on the eyelids hemorrhoids vulva
Noun
σῡκών • (sūkṓn) m (genitive σῡκῶνος); third declension
fig-yard
From σῦκον (sûkon, “fig”) + -ών (-ṓn, plantation, grove).
Adjective
σῡ́κῐνος • (sū́kinos) m (feminine σῡκῐ́νη, neuter σῡ́κῐνον); first/second declension
of the fig tree
(figuratively) worthless, futile, useless, good-for-nothing (because its wood was proverbially cheap and useless)
of figs
Adjective
σῡκοτρᾰ́γος • (sūkotrágos) m or f (neuter σῡκοτρᾰ́γον); second declension
fig-eating
From σῦκον (sûkon, “fig”) + τράγω (trágō, “to munch”) + -ος (-os).
From Hebrew שִׁקְמָה (shikmá, “sycamore”), with assimilation to σῦκον (sûkon, “fig”).
Hebrew
שקמה
Alternative forms
שִׁיקְמָה (šiqmā́)
Noun
שִׁקְמָה • (šiqmā́) f (plural indefinite שְׁקָמִים, singular construct שִׁקְמַת־, plural construct שִׁקְמֵי־) [pattern: קִטְלָה]
sycamore fig, a tree of the species Ficus sycomorus
sycophant (plural sycophants)
One who uses obsequious compliments to gain self-serving favor or advantage from another; a servile flatterer.
Synonyms: ass-kisser, brown noser, suck up, yes man; see also Thesaurus:sycophant
One who seeks to gain through the powerful and influential.
Synonyms: parasite, flunky, lackey; see also Thesaurus:sycophant
(obsolete) An informer; a talebearer.
From Latin sȳcophanta (“informer, trickster”), from Ancient Greek συκοφάντης (sukophántēs), itself from σῦκον (sûkon, “fig”) + φαίνω (phaínō, “I show, demonstrate”). The gesture of “showing the fig” was a vulgar one, which was made by sticking the thumb between two fingers, a display which vaguely resembles a fig, which is itself symbolic of a σῦκον (sûkon), which also meant vulva. The story behind this etymology is that politicians in ancient Greece steered clear of displaying that vulgar gesture, but urged their followers sub rosa to taunt their opponents by using it.
συκοφαντία
Slander is a false accusation made against another person.
Defamation - the fact is false and the perpetrator knew it was false.
In Rhodes “slanderers” were called those responsible for “collecting taxes” from citizens, paid in kind (figs, oil and wine) - and in fact that they chose for this job the most reliable citizens.
So the eighth version, by K. Romeos from the Lexicographical Bulletin of the Academy (vol. 4, pp. 129-136), that the original slanderer was the one who, in the Eleusinian Mysteries, revealed the “fig” of the gods; that is, he sees a cult beginning, with the slanderer being roughly synonymous with the hierophant and being a mimetic intercourse. Let us say here that the Roman considers that the ancients said figs not specifically the female molecule but the vulva in general and in fact that the far le fiche symbolized intercourse, with the male fig being the thumb and the index finger with the middle symbolizing the female .
The slanderer is borrowed from the Latin language, sycophanta, and from there it passes to the newer European languages. However, in English the word undergoes, from an early age, an interesting semantic change, and so the meaning of the slanderer is lost and the meaning of the gangster prevails, and in fact of the humble and servile gangster, and this is the current meaning of the English word sycophant.
This is a typical example of a pseudophile word, and we have discussed it extensively, and it happens from time to time, e.g. in subtitles, sycophants are mistranslated as “slanderers” instead of flatterers.
But it is not inexplicable the change of meaning in English, which even appears from 1575, if we consider that the powerful of the time were surrounded by various minions who also played the role of slanderer, that is, they spread false rumors about political opponents, but also of the tsanakogleiftis, of the kolakas, of the hexapterygos we would say today. Indeed, if we look at the current representatives of the ordered journalism, how crudely they flatter the doblet while at the same time slandering those who disagree with the official opinion, it becomes clear how the meaning has changed!
Latin ficus
sycamore < Latin ficus ( fig )
FIG
https://en.wikipedia.org/wiki/Yoni
Yoni (IAST: yoni; sometimes also IAST: yonī), sometimes referred to as pindika, is an aniconic representation of the goddess Shakti in Hinduism.[3][4] It is usually shown with linga – its masculine counterpart.[3][5] Together, they symbolize the merging of microcosmos and macrocosmos,[5] the divine eternal process of creation and regeneration, and the union of the feminine and the masculine that recreates all of existence.[4][2] The yoni is conceptualized as nature’s gateway of all births, particularly in the esoteric Kaula and Tantra practices, as well as the Shaktism and Shaivism traditions of Hinduism.
Yoni is a Sanskrit word that has been interpreted to literally mean the womb, and the female organs of generation.[8][9] It also connotes the female sexual organs such as “vagina”, “vulva”, and “uterus”, or alternatively to “origin, abode, or source” of anything in other contexts.
For example, the Vedanta text Brahma Sutras metaphorically refers to the metaphysical concept Brahman as the “yoni of the universe”.
The yoni with linga iconography is found in Shiva temples and archaeological sites of the Indian subcontinent and southeast Asia, as well in sculptures such as the Lajja Gauri.
Yoni (Sanskrit: योनि), states Monier Monier-Williams, appears in the Rigveda and other Vedic literature in the sense of feminine life-creating regenerative and reproductive organs, as well as in the sense of “source, origin, fountain, place of birth, womb, nest, abode, fire pit of incubation”.
It is a spiritual metaphor and icon in Hinduism for the origin and the feminine regenerative powers in the nature of existence.
The yoni symbolizes the female principle in all life forms as well as the “earth’s seasonal and vegetative cycles”, thus is an emblem of cosmological significance. The yoni is a metaphor for nature’s gateway of all births, particularly in the Shaktism and Shaivism traditions of Hinduism, as well as the esoteric Kaula and Tantra sects. Yoni together with the lingam is a symbol for prakriti, its cyclic creation and dissolution. According to Corinne Dempsey – a professor of Religious Studies, yoni is an “aniconic form of the goddess” in Hinduism, the feminine principle Shakti.
The yoni is sometimes referred to as pindika. The base on which the linga-yoni sit is called the pitha, but in some texts such as the Nisvasa tattva samhita and Mohacudottara, the term pitha generically refers to the base and the yoni.
ἀμφιβάλλω
TO PUT ON - THROW ON
to put on, to throw on (e.g. clothing)
Verb
ἀμφιβάλλω • (amphibállō)
to put on (e.g. clothing)
αμφιβάλλω
TO DOUBT - TO REJECT - TO REBUKE
αμφιβάλλω • (amfivállo) (simple past αμφέβαλα, passive —)
doubt, have doubts.
To be unpersuaded.
From Ancient Greek ἀμφιβάλλω (amphibállō). Morphologically αμφι- (amfi-) + βάλλω (vállo).
_______________________________
From Proto-Indo-European *gʷl̥-ne-h₁-,
nasal-infix from *gʷelH- (“to hit by throwing”).
Cognates are uncertain, but…
compare Sanskrit उद्गूर्ण (ud-gūrṇa)
and Old Irish at·baill (“dies”).
_______________________________
αμφι- • (amfi-)
added before a noun, adjective or verb to create words that indicates something on two sides or in two places; amphi-, ambi-, bi-:
αμφι- (amfi-) + βίος (víos, “life”) → αμφίβιος (amfívios, “amphibian, amphibious”)
αμφι- (amfi-) + δέξιος (déxios, “dextrous”) → αμφιδέξιος (amfidéxios, “ambidextrous”)
αμφι- (amfi-) + θέατρο (théatro, “theatre”) → αμφιθέατρο (amfithéatro, “amphitheatre”)
αμφι- (amfi-) + -φυλόφιλος (-fylófilos, “-sexual”) → αμφιφυλόφιλος (amfifylófilos, “bisexual”)
αμφι- (amfi-) + λεγόμενος (legómenos, “spoken, so-called, would be”) → αμφιλεγόμενος (amfilegómenos, “controversial”)
added before a noun, adjective or verb to create words that indicates something between two opposing senses or between two places; amphi-, ambi-, bi-:
αμφι- (amfi-) + θυμία (thymía, “willingness”) → αμφιθυμία (amfithymía, “ambivalence”)
αμφι- (amfi-) + ταλάντευση (talántefsi, “fluctuation, oscillation”) → αμφιταλάντευση (amfitalántefsi, “vacillation, dithering”)
Greek words prefixed with…
Recent additions to the category αμφιβάλλω αμφιφυλόφιλος αμφιθέατρο αμφιδέξιος Oldest pages ordered by last edit αμφιδέξιος αμφιθέατρο αμφιβάλλω αμφιφυλόφιλος
_________________________________
βάλλω • (vállo) (simple past έβαλα, passive βάλλομαι)
attack
fire, shoot
(figuratively) accuse, reprove, criticise.
αποβάλλω (“to reject, to vomit, to miscarry”)
_______________________________
CERTAIN - CERTAINTY
βεβαιότητα
certainty, certitude, surety, sureness, assuredness
σιγουριά
confidence, certainty, security, safety.
να είσαι σίγουρος
To be certain. (certainty, absence of doubt)
Confidence.
διαβάλλω
SLANDER - LIBEL
Verb διαβάλλω • (diabállō) throw over or across pass over, cross set at variance, make a quarrel between slander, libel deceive by false accounts
Adjective
ζᾰ́βολος • (zábolos) m or f (neuter ζᾰ́βολον); second declension
Aeolic form of διάβολος (diábolos)
δῐᾰ́βολος • (diábolos) m (genitive δῐᾰβόλου); second declension
slanderer
the Devil (Biblical figure)
εἰσβᾰ́λλω
THROW IN - INVADE - EMPTY INTO
Verb εἰσβᾰ́λλω • (eisbállō) to throw into (of an army) to assault, invade (of a river) to empty into to begin
Etymology
εἰσ- (eis-, “into”) + βᾰ́λλω (bállō, “to throw”)
ἐμβολή
ἐμβάλλω
εμβολισμός
ἔμβολος
THROW IN - CAST IN - INFUSE - INSPIRE - EMBOLISM
From ἐμβάλλω (“to throw in; to burst in, rush in”) + -ος (nominal suffix)
from ἐν (“in, into”) + βάλλω (“to throw”).
From ἐμβάλλω (“I put in”)
from ἐν (“in”) + βάλλω (“I put, place, throw”)
Verb ἐμβάλλω • (embállō) to throw in, cast in to put into (someone's hands) to bring (to a place) to infuse with, inspire with to apply oneself to
An embolus (plural emboli) from the Greek ἔμβολος "wedge", "plug") is an unattached mass that travels through the bloodstream and is capable of creating blockages.
εμβολισμός
embolize ( passive voice : embolize )
I pierce another ship with a piston in the bow of my own ship , causing it to rupture
( Hence ) (for ship or vehicle ) beat the front my portion the side of another ( ship or vehicle
( By extension ) rush and beat something or someone with some object that I use as a piston
εμβολίζω
Plunger
Noun
ἔμβολος • (émbolos) m (genitive ἐμβόλου); second declension
(anything pointed so as to be easily thrust in) A peg, stopper; linchpin.
(geography) Tongue (of land); headland.
(historical, military) Brazen beak, ram.
Synonym of rostrum, tribune of the Roman forum.
(military) Wedge-shaped order of battle.
(in neuter form) Half of ῥόμβος (rhómbos) of cavalry.
Bolt, bar.
Graft.
(architecture) Portico.
Noun
ἔμβολον • (émbolon) n (genitive ἐμβόλου); second declension
wedge, peg, stopper
bolt, bar
architrave
prow of warships (rammed into opposing ships)
(in the plural) The rostra, or tribune of the Latin forum
wedge-shaped order of battle (Latin cuneus, acies cuneata)
graft
Verb βᾰ́λλω • (bállō) (transitive) I throw, cast, hurl (transitive) I let fall (transitive) I strike, touch (transitive) I put, place (intransitive) I fall, tumble
Synonyms
(throw) : ῥῑ́πτω (rhī́ptō)
(fall) : πίπτω (píptō)
ἐπῐβάλλω
THROW UPON
Verb
ἐπῐβάλλω • (epibállō)
to throw, cast, fling upon
καταβάλλω
OVERCOME — HUMILIATE — DEFEAT
καταβάλλω • (katavállo) (past κατέβαλα, passive καταβάλλομαι) (transitive)
overcome, defeat, humiliate
exhaust, make an effort
Synonym: εξαντλώ (exantló)
(formal) pay an amount (money)
Θα καταβάλω το ποσό της αμοιβής σας στην τράπεζα.
Tha kataválo to posó tis amoivís sas stin trápeza.
I will deposit the amount of your fee at the bank.
Synonym: πληρώνω (pliróno)
Antonym: εισπράττω (eisprátto)
ακατάβλητος (akatávlitos, “indomitable; unpaid”)
αντικαταβάλλω (antikatavállo) & derivatives
καταβεβλημένος (katavevliménos, “exhausted”, participle) (formal)
καταβλημένος (katavliménos, “paid”, participle) (rare)
προκαταβάλλω (prokatavállo, “prepay”) & derivatives
καταβολή f (katavolí, “payment”)
and see: βάλλω (vállo, “cast, strike”)
παραβάλλω
COMPARE - COLLATE - THROW SIDE BY SIDE
Verb
παραβάλλω • (paravállo) (past παρέβαλα, passive παραβάλλομαι)
compare
parallel, collate
from Ancient Greek πᾰρᾰβᾰ́λλω (parabállō, “I set side by side”). Morphologically παρά- (pará-, “beside”) + βάλλω (vállo, “to throw”).
αντιπαραβάλλω (antiparavállo, “juxtapose”)
αντιπαραβολή f (antiparavolí)
απαράβλητος (aparávlitos, “uncomparable”)
παραβολή (paravolí, “parabola, parable, comparison”)
παραβολικός (paravolikós, “parabolic”)
παράβολο n (parávolo)
παραβολοειδής (paravoloeidís, “parabolical”)
παρεμβάλλω (paremvállo)
προβάλλω
πρόβλημα
THROW BEFORE - PROBLEM
From πρό (pró, “before”) + βάλλω (bállō, “throw, cast”)
προβάλλω (probállō, “I throw before”)
Verb προβᾰ́λλω • (probállō) (active) to throw or lay before, throw to to put forward as a defense to put forward, begin to put forward as an argument or plea to put forward or propose for an office to propose a question, task, problem, riddle to put forth beyond to expose, give up to send forth, emit (intransitive) to fall forward (medium and perfect passive) to throw or toss before one, to throw away, expose to lay before or first to set before oneself, propose to oneself to put forward, propose for election to throw beyond, beat in throwing; to surpass, excel to hold before oneself so as to protect (metaphoric) to put forward to bring forward or cite on one's own part, in defense to put before (Attic law) to accuse a person before the Ecclesia by the process called προβολή (probolḗ), literally to present him as guilty of the offense.
Noun
πρόβλημᾰ • (próblēma) n (genitive προβλήμᾰτος); third declension
anything thrown forward or projecting
a hindrance, obstacle
anything put before one as a defense, bulwark, barrier, screen, shield, wall
(with genitive) a defense against a thing
anything put forward as an excuse or screen
that which is proposed as a task, business
(geometry) problem
(Logic of Aristotle) a question as to whether a statement is so or not
a problem, difficulty
Noun
πρόβλημα • (próvlima) n (plural προβλήματα)
problem, trouble
(mathematics) problem, sum
προσβᾰ́λλω
TO STRIKE- ATTACK - ASSIGN - PROCURE
Verb
προσβᾰ́λλω • (prosbállō)
to strike [+accusative = something] [+dative = against something], [+dative = something]
to attack, assault [+dative = something, someone]
to apply, affix
to carry out
to procure for; to assign to
περῐβᾰ́λλω
THROW AROUND - ENCOMPASS - COMPREHEND
Verb
περῐβᾰ́λλω • (peribállō)
to throw round, about, or over, put on or over
(figuratively) to put round or upon a person, to invest them with
(reversely, with dative of object) to surround, encompass, enclose with
(with accusative) to encompass, surround
to fetch a compass round, double
(middle) to bring into one’s power, aim at
to appropriate mentally, comprehend
to cloak or veil in words
to throw beyond, beat in throwing, to beat, excel, surpass
From περῐ- (peri-, “around”) + βᾰ́λλω (bállō, “to throw”)
υπηκοότητα (citizen)
υπήκοος (under-listen)
υποκείμενο (under-settling)
SUBJECT (philosophy) + CITIZEN + SERFDOM
from ὑπό (hupó, “under”) + ἀκοή (akoḗ, “listening”).
υπήκοος
citizen, subject
citizen • ( ypikoos ) m or f ( plural nationals )
citizen , national ( of a country )
From Ancient Greek ὑπήκοος (hupḗkoos, “listening to someone more important, obeying”)
from ὑπό (hupó, “under”) + ἀκοή (akoḗ, “listening”).
υπηκοότητα f (ypikoótita, “citizenship”)
Etymology
υπήκοος (ypíkoos, “citizen, national”) + -ότητα (-ótita, “-ity, -ness”). First attested 1831.
Noun
υπηκοότητα • (ypikoótita) f (uncountable)
citizenship, nationality
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Translations of subject Part of speech Translation Reverse translations Frequency help_outline Noun θέμα theme, subject, topic, thesis, text
υποκείμενο
subject, person
ζήτημα
issue, question, matter, subject, topic, case
υπήκοος
citizen, subject
Adjective
υποκείμενος
subject, liable, subjacent
Verb
υποτάσσω
subjugate, subject, conquer, subdue, get under, subject to
εκθέτω
expose, display, exhibit, state, write up, subject
υποβάλλω
subject, present, send in
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ιθαγένεια • (ithagéneia) f (uncountable)
nationality — citizenship
ιθαγένεια (citizenship) is called “the legal bond of public law that binds the individual to the κράτος (state) to which he belongs”.
In other words, “the legal and political status of an individual as a citizen of a state with the state to which he belongs”.
The term citizenship in the Greek legal language is identical to that of citizenship, and is used in parallel (say eg Greek citizenship, but Greek citizen (not Greek citizen)
Every person acquires citizenship at the time of birth, usually the same as one of his or her parents ( blood law ) or under the conditions of his or her place of birth ( land law ). During his lifetime he may acquire new citizenship voluntarily - this process is called naturalization . He may also be deprived of his citizenship if he commits acts of treason or participates in opposition to authoritarian regimes - in which case he is also stateless if he does not have the citizenship of another state .
Citizenship and nationality Processing Because most modern states are structured in the logic of the nation-state , their members can have the same citizenship and nationality. This has led to the misconception that these are identical concepts, but in reality the two terms mean different relationships:
Citizenship contains a political-legal meaning: it expresses the state-citizen relationship, with the rights and obligations that arise for both parties from it.
On the contrary, the concept of nationality is moral-cultural: it expresses the relationship of man with the culture from which his family comes and with the values of which he grows up.
Citizenship is the status of a person recognized under the law of a country (and/or local jurisdiction) of belonging to thereof. In international law it is membership to a sovereign state (a country).[1]
Each state is free to determine the conditions under which it will recognize persons as its citizens, and the conditions under which that status will be withdrawn. Recognition by a state as a citizen generally carries with it recognition of civil, political, and social rights which are not afforded to non-citizens.
In general, the basic rights normally regarded as arising from citizenship are the right to a passport, the right to leave and return to the country/ies of citizenship, the right to live in that country and to work there.
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Citizenship by birth (jus sanguinis).
Born within a country (jus soli).
Citizenship by marriage (jus matrimonii).
Citizenship by investment or Economic Citizenship.
Excluded categories. In the past there have been exclusions on entitlement to citizenship on grounds such as skin color, ethnicity, sex, and free status (not being a slave). Most of these exclusions no longer apply in most places. Modern examples include some Arab countries which rarely grant citizenship to non-Muslims, e.g. Qatar is known for granting citizenship to foreign athletes, but they all have to profess the Islamic faith in order to receive citizenship. The United States grants citizenship to those born as a result of reproductive technologies, and internationally adopted children born after February 27, 1983. Some exclusions still persist for internationally adopted children born before February 27, 1983 even though their parents meet citizenship criteria.
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υποκείμενο • (ypokeímeno) n (plural υποκείμενα)
(grammar) subject
Το υποκείμενο του ρήματος βρίσκεται πάντα σε ονομαστική πτώση.
To ypokeímeno tou rímatos vrísketai pánta se onomastikí ptósi.
The subject of the verb is always in the nominative case.
A subject is a being who has a unique consciousness and/or unique personal experiences, or an entity that has a relationship with another entity that exists outside itself (called an “object”).
A subject is an observer and an object is a thing observed. This concept is especially important in Continental philosophy, where ‘the subject’ is a central term in debates over the nature of the self.[1] The nature of the subject is also central in debates over the nature of subjective experience within the Anglo-American tradition of analytical philosophy.
The sharp distinction between subject and object corresponds to the distinction, in the philosophy of René Descartes, between thought and extension. Descartes believed that thought (subjectivity) was the essence of the mind, and that extension (the occupation of space) was the essence of matter.
CONSCIOUSNESS (subject)
Consciousness, at its simplest, is “sentience or awareness of internal or external existence”.[1] Despite millennia of analyses, definitions, explanations and debates by philosophers and scientists, consciousness remains puzzling and controversial,[2] being “at once the most familiar and most mysterious aspect of our lives”.[3] Perhaps the only widely agreed notion about the topic is the intuition that it exists.[4] Opinions differ about what exactly needs to be studied and explained as consciousness. Sometimes, it is synonymous with the mind, and at other times, an aspect of it. In the past, it was one’s “inner life”, the world of introspection, of private thought, imagination and volition.[5] Today, it often includes some kind of experience, cognition, feeling or perception. It may be awareness, awareness of awareness, or self-awareness.[6] There might be different levels or orders of consciousness,[7] or different kinds of consciousness, or just one kind with different features.[8] Other questions include whether only humans are conscious, all animals, or even the whole universe. The disparate range of research, notions and speculations raises doubts about whether the right questions are being asked.[9]
Examples of the range of descriptions, definitions or explanations are: simple wakefulness, one’s sense of selfhood or soul explored by “looking within”; being a metaphorical “stream” of contents, or being a mental state, mental event or mental process of the brain; having phanera or qualia and subjectivity; being the ‘something that it is like’ to ‘have’ or ‘be’ it; being the “inner theatre” or the executive control system of the mind.
AWARENESS
Awareness is the state of being conscious of something. More specifically, it is the ability to directly know and perceive, to feel, or to be cognizant of events. Another definition describes it as a state wherein a subject is aware of some information when that information is directly available to bring to bear in the direction of a wide range of behavioral actions.[1] The concept is often synonymous to consciousness and is also understood as being consciousness itself.[2]
SENTIENCE
Sentience is the capacity to be aware of feelings and sensations.[1] The word was first coined by philosophers in the 1630s for the concept of an ability to feel, derived from Latin sentientem (a feeling),[2] to distinguish it from the ability to think (reason).[citation needed] In modern Western philosophy, sentience is the ability to experience sensations. In different Asian religions, the word ‘sentience’ has been used to translate a variety of concepts. In science fiction, the word ‘sentience’ is sometimes used interchangeably with ‘sapience’, ‘self-awareness’, or ‘consciousness’.
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CITIZEN
citizen (plural citizens)
A resident of a city or town, especially one with legally-recognized rights or duties. [from 14th c.]
Synonyms: burgess, burgher, cityite, freeman
Hyponyms: citess, citizeness (female)
A legally-recognized member of a state, with associated rights and obligations; a person considered in terms of this role. [from 14th c.]
I am a Roman citizen.
Synonyms: countryman, national
Antonyms: alien, illegal alien, foreigner, illegal (colloquial)
Hyponyms: first-class citizen, second-class citizen, third-class citizen, native, naturalized citizen, senior citizen
An inhabitant or occupant: a member of any place. [from 14th c.]
Diogenes reckoned himself a citizen of the world.
Synonyms: denizen, local, inhabitant, native, occupant, resident
Antonyms: alien, outsider, stranger
(Christianity) A resident of the heavenly city or (later) of the kingdom of God: a Christian; a good Christian. [from 15th c.]
A civilian, as opposed to a police officer, soldier, or member of some other specialized (usually state) group. [from 16th c.]
(obsolete) An ordinary person, as opposed to nobles and landed gentry on one side and peasants, craftsmen, and laborers on the other. [17th–19th c.]
(now historical, usually capitalized) A term of address among French citizens during the French Revolution or towards its supporters elsewhere; (later, dated) a term of address among socialists and communists. [from 18th c.]
Synonym: comrade (term of address among communists)
(computing) An object.
Hyponyms: first-class citizen, second-class citizen, third-class citizen.
From Middle English citeseyn, citezein, borrowed from Anglo-Norman citesain (“burgher; city-dweller”), citezein &c., probably a variant of cithein under influence of deinzein (“denizen”), from Anglo-Norman and Old French citeain &c. and citaien, citeien &c. (“burgher”; modern French citoyen), from cité (“settlement; cathedral city, city”; modern French cité) + -ain or -ien (“-an, -ian”). See city and hewe.
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DENIZEN
From dē (“from”) + intus (“within, inside”)
(Britain, historical) A person with rights between those of naturalized citizen and resident alien (roughly permanent resident), obtained through letters patent.
denizen (plural denizens)
An inhabitant of a place; one who dwells in.
The giant squid is one of many denizens of the deep.
One who frequents a place.
The denizens of that pub are of the roughest sort.
Though born in Iceland, he became a denizen of Britain after leaving Oxford.
(biology) An animal or plant from a particular range or habitat.
The bald eagle is a denizen of the northern part of the state.
A foreign word that has become naturalised in another language.
Verb
denizen (third-person singular simple present denizens, present participle denizening, simple past and past participle denizened)
(transitive, Britain, historical) To grant rights of citizenship to; to naturalize.
He was denizened to Ireland after fleeing his home country.
(transitive) To provide with denizens; to populate with adopted or naturalized occupants.
From Middle English denisein, from Old French denzein, from deinz (“within”) + -ein, from Late Latin deintus (“from within”), whence French dans.
Noun
denization (countable and uncountable, plural denizations)
The act of making one a denizen or adopted citizen; naturalization.
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LETTERS PATENT
Letters patent (Latin: litterae patentes) (always in the plural) are a type of legal instrument in the form of a published written order issued by a monarch, president, or other head of state, generally granting an office, right, monopoly, title, or status to a person or corporation. Letters patent can be used for the creation of corporations or government offices, or for granting city status or a coat of arms. Letters patent are issued for the appointment of representatives of the Crown, such as governors and governors-general of Commonwealth realms, as well as appointing a Royal Commission. In the United Kingdom they are also issued for the creation of peers of the realm. A particular form of letters patent has evolved into the modern intellectual property patent (referred to as a utility patent or design patent in United States patent law) granting exclusive rights in an invention (or a design in the case of a design patent).
In this case it is essential that the written grant should be in the form of a public document so other inventors can consult it both to avoid infringement and understand how to put it into practical use. In the Holy Roman Empire, Austrian Empire, and Austria-Hungary, imperial patent was also the highest form of generally binding legal regulations, e.g. Patent of Toleration, Serfdom Patent etc.
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LETTERS CLOSE
The opposite of letters patent are letters close (Latin: litterae clausae), which are personal in nature and sealed so that only the recipient can read their contents. Letters patent are thus comparable to other kinds of open letter in that their audience is wide.
Letters close (Latin: litterae clausae) are a type of obsolete legal document once used by the British monarchy, certain officers of government and by the Pope, which is a sealed letter granting a right, monopoly, title, or status to an individual or to some entity such as a corporation. These letters were personal in nature, and were delivered folded and sealed, so that only the recipient could read their contents.[1] This type of letter contrasts with the better-known letters patent. It was necessary to break the seal to open and read the letter, and so its arrival with the seal intact showed that it had not been intercepted or tampered with. However, once the seal was broken, it could no longer confirm the authenticity of the document.
Litterae clausae of the Pope
Another example of letters close is papal letters close. These often had the leaden papal bulla attached to the letter with a hemp cord that was a sign that the letter contains an order or the fine silk cord which meant a “gift” or a “grace” being announced to the addressee. The cords were often threaded through the letter to keep it folded, with the address written on the dorse (back) of the document (endorsed) for the entrusted deliverers to read.
CLOSE ROLLS
The Close Rolls are an administrative record created in medieval England by the royal chancery, in order to preserve a central record of all letters close issued by the chancery in the name of the Crown.
The first surviving Close Roll was started in 1204 (in the reign of King John), under the Chancellorship of Hubert Walter, though the actual practice may reach back to 1200, or even before.[1] Copies of the texts of the letters were written on sheets of parchment, which were stitched together into long rolls to form a roll for each year.
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SERFDOM PATENT
The Serfdom Patent of 1 November 1781 aimed to abolish aspects of the traditional serfdom (German: Leibeigenschaft) system of the Habsburg Monarchy through the establishment of basic civil liberties for the serfs.
The feudal system bound farmers to inherited pieces of land and subjected them to the absolute control of their landlord. The landlord was obligated to provide protection, in exchange for the serfs’ labor and goods. The Serfdom Patent, issued by the enlightened absolutist Emperor Joseph II, diminished the long-established mastery of the landlords; thus allowing the serfs to independently choose marriage partners, pursue career choices, and move between estates.
SERFDOM
Serfdom was the status of many peasants under feudalism, specifically relating to manorialism, and similar systems. It was a condition of debt bondage and indentured servitude with similarities to and differences from slavery, which developed during the Late Antiquity and Early Middle Ages in Europe and lasted in some countries until the mid-19th century.
Unlike slaves, serfs could not be bought, sold, or traded individually though they could, depending on the area, be sold together with land. The kholops in Russia and villeins in gross in England, in contrast, could be traded like regular slaves, could be abused with no rights over their own bodies, could not leave the land they were bound to, and could marry only with their lord’s permission. Serfs who occupied a plot of land were required to work for the lord of the manor who owned that land. In return, they were entitled to protection, justice, and the right to cultivate certain fields within the manor to maintain their own subsistence. Serfs were often required not only to work on the lord’s fields, but also in his mines and forests and to labor to maintain roads. The manor formed the basic unit of feudal society, and the lord of the manor and the villeins, and to a certain extent the serfs, were bound legally: by taxation in the case of the former, and economically and socially in the latter.
HISTORY OF CITIZENSHIP
https: //en.wikipedia.org/wiki/Citizenship
https: //en.wikipedia.org/wiki/Naturalization_Act_of_1790
https: //en.wikipedia.org/wiki/Plantation_Act_1740
https: //en.wikipedia.org/wiki/Act_of_Settlement_1701
https: //en.wikipedia.org/wiki/Act_of_Supremacy_1558
https: //en.wikipedia.org/wiki/Acts_of_Supremacy#First_Act_of_Supremacy_1534
Polis
Main article: Polis
Many thinkers point to the concept of citizenship beginning in the early city-states of ancient Greece, although others see it as primarily a modern phenomenon dating back only a few hundred years and, for humanity, that the concept of citizenship arose with the first laws. Polis meant both the political assembly of the city-state as well as the entire society.[8] Citizenship concept has generally been identified as a western phenomenon.[9] There is a general view that citizenship in ancient times was a simpler relation than modern forms of citizenship, although this view has come under scrutiny.[10] The relation of citizenship has not been a fixed or static relation, but constantly changed within each society, and that according to one view, citizenship might “really have worked” only at select periods during certain times, such as when the Athenian politician Solon made reforms in the early Athenian state.[11]
Historian Geoffrey Hosking in his 2005 Modern Scholar lecture course suggested that citizenship in ancient Greece arose from an appreciation for the importance of freedom.[12] Hosking explained:
It can be argued that this growth of slavery was what made Greeks particularly conscious of the value of freedom. After all, any Greek farmer might fall into debt and therefore might become a slave, at almost any time … When the Greeks fought together, they fought in order to avoid being enslaved by warfare, to avoid being defeated by those who might take them into slavery. And they also arranged their political institutions so as to remain free men.
Slavery permitted slave-owners to have substantial free time, and enabled participation in public life.[12] Polis citizenship was marked by exclusivity. Inequality of status was widespread; citizens (πολίτης politēs < πόλις ‘city’) had a higher status than non-citizens, such as women, slaves, and resident foreigners (metics).[13][14] The first form of citizenship was based on the way people lived in the ancient Greek times, in small-scale organic communities of the polis. Citizenship was not seen as a separate activity from the private life of the individual person, in the sense that there was not a distinction between public and private life.[citation needed] The obligations of citizenship were deeply connected into one’s everyday life in the polis. These small-scale organic communities were generally seen as a new development in world history, in contrast to the established ancient civilizations of Egypt or Persia, or the hunter-gatherer bands elsewhere. From the viewpoint of the ancient Greeks, a person’s public life was not separated from their private life, and Greeks did not distinguish between the two worlds according to the modern western conception. The obligations of citizenship were deeply connected with everyday life. To be truly human, one had to be an active citizen to the community, which Aristotle famously expressed: “To take no part in the running of the community’s affairs is to be either a beast or a god!” This form of citizenship was based on obligations of citizens towards the community, rather than rights given to the citizens of the community. This was not a problem because they all had a strong affinity with the polis; their own destiny and the destiny of the community were strongly linked. Also, citizens of the polis saw obligations to the community as an opportunity to be virtuous, it was a source of honour and respect. In Athens, citizens were both ruler and ruled, important political and judicial offices were rotated and all citizens had the right to speak and vote in the political assembly.
Roman ideas[edit]
In the Roman Empire, citizenship expanded from small-scale communities to the entirety of the empire. Romans realized that granting citizenship to people from all over the empire legitimized Roman rule over conquered areas. Roman citizenship was no longer a status of political agency, as it had been reduced to a judicial safeguard and the expression of rule and law.[15] Rome carried forth Greek ideas of citizenship such as the principles of equality under the law, civic participation in government, and notions that “no one citizen should have too much power for too long”,[16] but Rome offered relatively generous terms to its captives, including chances for lesser forms of citizenship.[16] If Greek citizenship was an “emancipation from the world of things”,[17] the Roman sense increasingly reflected the fact that citizens could act upon material things as well as other citizens, in the sense of buying or selling property, possessions, titles, goods. One historian explained:
The person was defined and represented through his actions upon things; in the course of time, the term property came to mean, first, the defining characteristic of a human or other being; second, the relation which a person had with a thing; and third, the thing defined as the possession of some person.
— J. G. A. Pocock, 1998[18]
Roman citizenship reflected a struggle between the upper-class patrician interests against the lower-order working groups known as the plebeian class.[16] A citizen came to be understood as a person “free to act by law, free to ask and expect the law’s protection, a citizen of such and such a legal community, of such and such a legal standing in that community”.[19] Citizenship meant having rights to have possessions, immunities, expectations, which were “available in many kinds and degrees, available or unavailable to many kinds of person for many kinds of reason”.[19] The law itself was a kind of bond uniting people.[20] Roman citizenship was more impersonal, universal, multiform, having different degrees and applications.
Middle Ages[edit]
During the European Middle Ages, citizenship was usually associated with cities and towns (see medieval commune), and applied mainly to middle class folk. Titles such as burgher, grand burgher (German Großbürger) and bourgeoisie denoted political affiliation and identity in relation to a particular locality, as well as membership in a mercantile or trading class; thus, individuals of respectable means and socioeconomic status were interchangeable with citizens.
During this era, members of the nobility had a range of privileges above commoners (see aristocracy), though political upheavals and reforms, beginning most prominently with the French Revolution, abolished privileges and created an egalitarian concept of citizenship.
Renaissance[edit]
During the Renaissance, people transitioned from being subjects of a king or queen to being citizens of a city and later to a nation.[21]:p.161 Each city had its own law, courts, and independent administration.[22] And being a citizen often meant being subject to the city’s law in addition to having power in some instances to help choose officials.[22] City dwellers who had fought alongside nobles in battles to defend their cities were no longer content with having a subordinate social status, but demanded a greater role in the form of citizenship.[23] Membership in guilds was an indirect form of citizenship in that it helped their members succeed financially.[24] The rise of citizenship was linked to the rise of republicanism, according to one account, since independent citizens meant that kings had less power.[25] Citizenship became an idealized, almost abstract, concept,[11] and did not signify a submissive relation with a lord or count, but rather indicated the bond between a person and the state in the rather abstract sense of having rights and duties.[11]
Modern times[edit]
The modern idea of citizenship still respects the idea of political participation, but it is usually done through “elaborate systems of political representation at a distance” such as representative democracy.[10] Modern citizenship is much more passive; action is delegated to others; citizenship is often a constraint on acting, not an impetus to act.[10] Nevertheless, citizens are usually aware of their obligations to authorities, and are aware that these bonds often limit what they can do.
United States[edit]
Main article: Citizenship of the United States
Portrait of Dred Scott, plaintiff in the infamous Dred Scott v. Sandford case at the Supreme Court of the United States, commissioned by a “group of Negro citizens” and presented to the Missouri Historical Society, St. Louis, in 1888
From 1790 until the mid-twentieth century, United States law used racial criteria to establish citizenship rights and regulate who was eligible to become a naturalized citizen.[26] The Naturalization Act of 1790, the first law in U.S. history to establish rules for citizenship and naturalization, barred citizenship to all people who were not of European descent, stating that “any alien being a free white person, who shall have resided within the limits and under the jurisdiction of the United States for the term of two years, may be admitted to become a citizen thereof.”[27]
Under early U.S. laws, African Americans were not eligible for citizenship. In 1857, these laws were upheld in the US Supreme Court case Dred Scott v. Sandford, which ruled that “a free negro of the African race, whose ancestors were brought to this country and sold as slaves, is not a ‘citizen’ within the meaning of the Constitution of the United States,” and that “the special rights and immunities guarantied to citizens do not apply to them.”[28]
It was not until the abolition of slavery following the American Civil War that African Americans were granted citizenship rights. The 14th Amendment to the U.S. Constitution, ratified on July 9, 1868, stated that “all persons born or naturalized in the United States, and subject to the jurisdiction thereof, are citizens of the United States and of the State wherein they reside.”[29] Two years later, the Naturalization Act of 1870 would extend the right to become a naturalized citizen to include “aliens of African nativity and to persons of African descent”.
οντότητα
αντικείμενο
ENTITY — OBJECT — Something (concept) SERFDOM - CIVIS
Something (οντότητα) entity
αντικείμενο • (antikeímeno) n (plural αντικείμενα)
object, subject (a physical thing)
Προτιμώ να αγοράζω χρήσιμα αντικείμενα και όχι διακοσμητικά.
Protimó na agorázo chrísima antikeímena kai óchi diakosmitiká.
I prefer to buy useful objects, rather than decorative.
(grammar) object (of sentence)
Synonym: αντικ. (antik.) (abbreviation)
Antonym: υποκείμενο (ypokeímeno) ("subject")
object (of desire, or affection, etc)
(computing) object (of object-oriented)
κεῖμαι From Proto-Indo-European *ḱéytor, from *ḱey- (“to lie down”). Cognate with Latin cunae, cīvis Old Armenian սէր (sēr) Hittite 𒆠𒀉𒋫𒊑, 𒆠𒀉𒁕𒊑 (kittari) Sanskrit शेते (śéte).
Latin: civis
Noun
cīvis m or f (genitive cīvis); third declension
citizen
Civis romanus sum.
I am a Roman citizen.
(by extension) a subject (i.e., a person subject to a ruler)
From Proto-Italic *keiwis
from Proto-Indo-European *ḱey- (“to settle, be lying down”).
Noun
cūnae f pl (genitive cūnārum); first declension (usually plural)
cradle
(metonymically) nest of young birds
(metonymically) birth or early childhood, infancy; compare cūnābulum
From Proto-Indo-European *ḱoy-no- (“lair, cradle”), from *ḱey- (“to lie down”). Cognate with Ancient Greek κοίτη (koítē).
RECLINE - BED Verb κεῖμαι • (keîmai) to lie, lie outstretched to lie asleep, repose, lie idle, lie still to lie sick or wounded, lie in misery to lie dead to lie neglected, uncared for, unburied (of wrestlers) to have a fall (of places) to lie, be situated (of things) to lie in a place to be laid up, be in store (of goods, property, etc.) to be set up, proposed (of laws) to be laid down (of arguments) to be laid down (of names) to be given (figuratively) to be in the power of to be in such a manner to be to settle down, deposit a sediment (grammar, of words and phrases) to be found, to occur
Noun κοίτη • (koítē) f (genitive κοίτης); first declension bed, resting place Synonyms: εὐνή (eunḗ), κλίνη (klínē), κράββατος (krábbatos) (geography) riverbed lair of a wild beast pen, fold for cattle act of going to bed; bedtime lodging, entertainment
Noun
κοίτη • (koíti) f (plural κοίτες)
river bed
(archaic, very rare, law) bed (used only in legal expression:)[1]
χωρισμός από τραπέζης και κοίτης
chorismós apó trapézis kai koítis
lit.: “separation of table and bed”. Legal separation.
Synonyms
κρεβάτι n (kreváti) (standard)
κλίνη f (klíni) (formal)
ευνή f (evní) (archaic)
Etymology
From the Ancient Greek κλίνη (klínē, “bed”).
Noun[edit]
κλίνη • (klíni) f (plural κλίνες)
(formal) bed
ξενοδοχείο 300 κλινών ― xenodocheío 300 klinón ― a hotel with 300 beds
κλινική 300 κλινών ― klinikí 300 klinón ― a clinic with 300 beds
Noun
κλῑ́νη • (klī́nē) f (genitive κλῑ́νης); first declension
bed, couch
Verb κλῑ́νω • (klī́nō) to bend, slant to cause to give way, cause to retreat to lean, prop something on another to turn aside to decline, wane to seat, cause to lie down (grammar) to inflect, decline, conjugate (passive) to lean, be sloping (passive) to wander, stray
From *ḱley- (“lean”).
Noun κλῖμᾰξ • (klîmax) f (genitive κλῑ́μᾰκος); third declension ladder staircase torture instrument shaped like a ladder a certain wrestling move (rhetoric) climax the blocks of wood placed above the wheels of a chariot
From κλῑ́νω (klī́nō, “I bend, lean”).
Noun
κλῐ́μᾰ • (klíma) n (genitive κλῐ́μᾰτος); third declension
a slope, incline, inclination
the supposed slope of the earth from the equator to the pole; (terrestrial) latitude
a region, zone or belt of the earth; a clime
From κλῐ́νω (klínō, “to slope, incline”) + -μᾰ (-ma).
Noun
κρεβάτι • (kreváti) n (plural κρεβάτια)
bed
A marriage custom, usually some days before the marriage, during which friends and relatives throw money on the marriage bed.
Noun
κρᾰ́ββᾰτος • (krábbatos) m (genitive κρᾰββᾰ́του); second declension
couch, mattress, pallet
From Ancient Macedonian *γράβος (grabos, “oak”) (attested by γράβιον (grabion, “torch”)). Compare Latin grabātus.
Noun
grabātus m (genitive grabātī); second declension
cot, pallet, camp bed
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οντότητα
Something and anything are concepts of existence in ontology, contrasting with the concept of nothing. Both are used to describe the understanding that what exists is not nothing without needing to address the existence of everything. The philosopher, David Lewis, has pointed out that these are necessarily vague terms, asserting that “ontological assertions of common sense are correct if the quantifiers—such words as “something” and “anything”—are restricted roughly to ordinary or familiar things.”
Grammatically, “something and anything are commonly classified as pronouns, although they do not stand for another noun so clearly as does thing itself, a word always classified as a noun”.
OBJECT
Etymology
In English the word object is derived from the Latin objectus (p.p. of obicere) with the meaning “to throw, or put before or against”, from ob- and jacere, “to throw”.[4] As such it is a root for several important words used to derive meaning, such as objectify (to materialize), objective (a future reference), and objectivism (a philosophical doctrine that knowledge is based on objective reality).
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THING
thing (n.)
Old English þing “meeting, assembly, council, discussion,” later “entity, being, matter” (subject of deliberation in an assembly), also “act, deed, event, material object, body, being, creature,” from Proto-Germanic *thinga- “assembly” (source also of Old Frisian thing “assembly, council, suit, matter, thing,” Middle Dutch dinc “court-day, suit, plea, concern, affair, thing,” Dutch ding “thing,” Old High German ding “public assembly for judgment and business, lawsuit,” German Ding “affair, matter, thing,” Old Norse þing “public assembly”). The Germanic word is perhaps literally “appointed time,” from a PIE *tenk- (1), from root *ten- “stretch,” perhaps on notion of “stretch of time for a meeting or assembly.”
The sense “meeting, assembly” did not survive Old English. For sense evolution, compare French chose, Spanish cosa “thing,” from Latin causa “judicial process, lawsuit, case;” Latin res “affair, thing,” also “case at law, cause.” Old sense is preserved in second element of hustings and in Icelandic Althing, the nation’s general assembly.
Of persons, often pityingly, from late 13c. Used colloquially since c. 1600 to indicate things the speaker can’t name at the moment, often with various meaningless suffixes (see thingamajig).
HOUSE-THING
hustings (n.)
Old English husting “meeting, court, tribunal,”
from Old Norse husðing “council,”
from hus “house” (see house (n.)) + ðing “assembly” (see thing);
so called because it was a meeting of the men who formed the “household” of a nobleman or king.
The native Anglo-Saxon word for this was folc-gemot.
The plural became the usual form c. 1500; sense of “temporary platform for political speeches” developed by 1719, apparently from London’s Court of Hustings, presided over by the Lord Mayor, which was held on a platform in the Guildhall. This sense then broadened by mid-19c. to “the election process generally.”
house (n.)
Old English hus “dwelling, shelter, building designed to be used as a residence,” from Proto-Germanic *hūsan (source also of Old Norse, Old Frisian hus, Dutch huis, German Haus), of unknown origin, perhaps connected to the root of hide (v.) [OED]. In Gothic only in gudhus “temple,” literally “god-house;” the usual word for “house” in Gothic being according to OED razn.
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CITIZEN
citizen (plural citizens)
A resident of a city or town, especially one with legally-recognized rights or duties. [from 14th c.]
Synonyms: burgess, burgher, cityite, freeman
Hyponyms: citess, citizeness (female)
A legally-recognized member of a state, with associated rights and obligations; a person considered in terms of this role. [from 14th c.]
I am a Roman citizen.
Synonyms: countryman, national
Antonyms: alien, illegal alien, foreigner, illegal (colloquial)
Hyponyms: first-class citizen, second-class citizen, third-class citizen, native, naturalized citizen, senior citizen
An inhabitant or occupant: a member of any place. [from 14th c.]
Diogenes reckoned himself a citizen of the world.
Synonyms: denizen, local, inhabitant, native, occupant, resident
Antonyms: alien, outsider, stranger
(Christianity) A resident of the heavenly city or (later) of the kingdom of God: a Christian; a good Christian. [from 15th c.]
A civilian, as opposed to a police officer, soldier, or member of some other specialized (usually state) group. [from 16th c.]
(obsolete) An ordinary person, as opposed to nobles and landed gentry on one side and peasants, craftsmen, and laborers on the other. [17th–19th c.]
(now historical, usually capitalized) A term of address among French citizens during the French Revolution or towards its supporters elsewhere; (later, dated) a term of address among socialists and communists. [from 18th c.]
Synonym: comrade (term of address among communists)
(computing) An object.
Hyponyms: first-class citizen, second-class citizen, third-class citizen.
From Middle English citeseyn, citezein, borrowed from Anglo-Norman citesain (“burgher; city-dweller”), citezein &c., probably a variant of cithein under influence of deinzein (“denizen”), from Anglo-Norman and Old French citeain &c. and citaien, citeien &c. (“burgher”; modern French citoyen), from cité (“settlement; cathedral city, city”; modern French cité) + -ain or -ien (“-an, -ian”). See city and hewe.
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DENIZEN
From dē (“from”) + intus (“within, inside”)
(Britain, historical) A person with rights between those of naturalized citizen and resident alien (roughly permanent resident), obtained through letters patent.
denizen (plural denizens)
An inhabitant of a place; one who dwells in.
The giant squid is one of many denizens of the deep.
One who frequents a place.
The denizens of that pub are of the roughest sort.
Though born in Iceland, he became a denizen of Britain after leaving Oxford.
(biology) An animal or plant from a particular range or habitat.
The bald eagle is a denizen of the northern part of the state.
A foreign word that has become naturalised in another language.
Verb
denizen (third-person singular simple present denizens, present participle denizening, simple past and past participle denizened)
(transitive, Britain, historical) To grant rights of citizenship to; to naturalize.
He was denizened to Ireland after fleeing his home country.
(transitive) To provide with denizens; to populate with adopted or naturalized occupants.
From Middle English denisein, from Old French denzein, from deinz (“within”) + -ein, from Late Latin deintus (“from within”), whence French dans.
Noun
denization (countable and uncountable, plural denizations)
The act of making one a denizen or adopted citizen; naturalization.
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LETTERS PATENT
Letters patent (Latin: litterae patentes) (always in the plural) are a type of legal instrument in the form of a published written order issued by a monarch, president, or other head of state, generally granting an office, right, monopoly, title, or status to a person or corporation. Letters patent can be used for the creation of corporations or government offices, or for granting city status or a coat of arms. Letters patent are issued for the appointment of representatives of the Crown, such as governors and governors-general of Commonwealth realms, as well as appointing a Royal Commission. In the United Kingdom they are also issued for the creation of peers of the realm. A particular form of letters patent has evolved into the modern intellectual property patent (referred to as a utility patent or design patent in United States patent law) granting exclusive rights in an invention (or a design in the case of a design patent).
In this case it is essential that the written grant should be in the form of a public document so other inventors can consult it both to avoid infringement and understand how to put it into practical use. In the Holy Roman Empire, Austrian Empire, and Austria-Hungary, imperial patent was also the highest form of generally binding legal regulations, e.g. Patent of Toleration, Serfdom Patent etc.
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LETTERS CLOSE
The opposite of letters patent are letters close (Latin: litterae clausae), which are personal in nature and sealed so that only the recipient can read their contents. Letters patent are thus comparable to other kinds of open letter in that their audience is wide.
Letters close (Latin: litterae clausae) are a type of obsolete legal document once used by the British monarchy, certain officers of government and by the Pope, which is a sealed letter granting a right, monopoly, title, or status to an individual or to some entity such as a corporation. These letters were personal in nature, and were delivered folded and sealed, so that only the recipient could read their contents.[1] This type of letter contrasts with the better-known letters patent. It was necessary to break the seal to open and read the letter, and so its arrival with the seal intact showed that it had not been intercepted or tampered with. However, once the seal was broken, it could no longer confirm the authenticity of the document.
Litterae clausae of the Pope
Another example of letters close is papal letters close. These often had the leaden papal bulla attached to the letter with a hemp cord that was a sign that the letter contains an order or the fine silk cord which meant a “gift” or a “grace” being announced to the addressee. The cords were often threaded through the letter to keep it folded, with the address written on the dorse (back) of the document (endorsed) for the entrusted deliverers to read.
CLOSE ROLLS
The Close Rolls are an administrative record created in medieval England by the royal chancery, in order to preserve a central record of all letters close issued by the chancery in the name of the Crown.
The first surviving Close Roll was started in 1204 (in the reign of King John), under the Chancellorship of Hubert Walter, though the actual practice may reach back to 1200, or even before.[1] Copies of the texts of the letters were written on sheets of parchment, which were stitched together into long rolls to form a roll for each year.
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SERFDOM PATENT
The Serfdom Patent of 1 November 1781 aimed to abolish aspects of the traditional serfdom (German: Leibeigenschaft) system of the Habsburg Monarchy through the establishment of basic civil liberties for the serfs.
The feudal system bound farmers to inherited pieces of land and subjected them to the absolute control of their landlord. The landlord was obligated to provide protection, in exchange for the serfs’ labor and goods. The Serfdom Patent, issued by the enlightened absolutist Emperor Joseph II, diminished the long-established mastery of the landlords; thus allowing the serfs to independently choose marriage partners, pursue career choices, and move between estates.
SERFDOM
Serfdom was the status of many peasants under feudalism, specifically relating to manorialism, and similar systems. It was a condition of debt bondage and indentured servitude with similarities to and differences from slavery, which developed during the Late Antiquity and Early Middle Ages in Europe and lasted in some countries until the mid-19th century.
Unlike slaves, serfs could not be bought, sold, or traded individually though they could, depending on the area, be sold together with land. The kholops in Russia and villeins in gross in England, in contrast, could be traded like regular slaves, could be abused with no rights over their own bodies, could not leave the land they were bound to, and could marry only with their lord’s permission. Serfs who occupied a plot of land were required to work for the lord of the manor who owned that land. In return, they were entitled to protection, justice, and the right to cultivate certain fields within the manor to maintain their own subsistence. Serfs were often required not only to work on the lord’s fields, but also in his mines and forests and to labor to maintain roads. The manor formed the basic unit of feudal society, and the lord of the manor and the villeins, and to a certain extent the serfs, were bound legally: by taxation in the case of the former, and economically and socially in the latter.
Act of Supremacy
ACTS OF SUPREMACY — GOD KINGS — SUBJECT — CITIZENS
https: //en.wikipedia.org/wiki/Citizenship
https: //en.wikipedia.org/wiki/Naturalization_Act_of_1790
https: //en.wikipedia.org/wiki/Plantation_Act_1740
https: //en.wikipedia.org/wiki/Act_of_Settlement_1701
https: //en.wikipedia.org/wiki/Act_of_Supremacy_1558
https: //en.wikipedia.org/wiki/Acts_of_Supremacy#First_Act_of_Supremacy_1534
https: //en.wikipedia.org/wiki/Act_of_Uniformity_1558
https: //en.wikipedia.org/wiki/Elizabethan_Religious_Settlement
https: //en.wikipedia.org/wiki/Oath_of_Supremacy
https: //en.wikipedia.org/wiki/Jesuits,_etc._Act_1584
https: //en.wikipedia.org/wiki/Suppression_of_the_Society_of_Jesus
https: //en.wikipedia.org/wiki/Dominus_ac_Redemptor
https: //en.wikipedia.org/wiki/Religion_Act_1580
https: //en.wikipedia.org/wiki/Counter-Reformation
https: //en.wikipedia.org/wiki/Reformation
https: //en.wikipedia.org/wiki/Decet_Romanum_Pontificem
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The title of Supreme Head of the Church of England was created in 1531[1] for King Henry VIII when he first began to separate the Church of England from the authority of the Holy See and allegiance to the papacy, then represented by Pope Clement VII. The Act of Supremacy of 1534 confirmed the King’s status as having supremacy over the church and required the nobility to swear an oath recognising Henry’s supremacy.[1] By 1536, Henry had broken with Rome, seized assets of the Catholic Church in England and Wales and declared the Church of England as the established church with himself as its head. Pope Paul III excommunicated Henry in 1538 over his divorce from Catherine of Aragon.
Henry’s daughter, Queen Mary I, a staunch Catholic, attempted to restore the English church’s allegiance to the Pope and repealed the Act of Supremacy in 1555.[2] Her half-sister, Elizabeth I, took the throne in 1558 and Parliament passed the Act of Supremacy of 1558 that restored the original act.[3] The new Oath of Supremacy that nobles were required to swear gave the Queen’s title as supreme governor of the church rather than supreme head, to avoid the charge that the monarchy was claiming divinity or usurping Christ, whom the Bible explicitly identifies as Head of the Church.
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The Acts of Supremacy are two acts passed by the Parliament of England in the 16th century that established the English monarchs as the head of the Church of England. The 1534 Act declared King Henry VIII and his successors as the Supreme Head of the Church, replacing the pope. The Act was repealed during the reign of the Catholic Queen Mary I. The 1558 Act declared Queen Elizabeth I and her successors the Supreme Governor of the Church, a title that the British monarch still holds.
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OATH OF SUPREMACY
The Oath of Supremacy required any person taking public or church office in England to swear allegiance to the monarch as Supreme Governor of the Church of England. Failure to do so was to be treated as treasonable. The Oath of Supremacy was originally imposed by King Henry VIII of England through the Act of Supremacy 1534, but repealed by his elder daughter, Queen Mary I of England, and reinstated under Henry’s other daughter and Mary’s half-sister, Queen Elizabeth I of England, under the Act of Supremacy 1559. The Oath was later extended to include Members of Parliament and people studying at universities. Catholics were first allowed to become members of parliament in 1829, and the requirement to take the oath for Oxford University students was lifted by the Oxford University Act 1854.
Oath of Supremacy[edit]
The Oath of Supremacy, imposed by the Act of Supremacy 1558, provided for any person taking public or church office in England to swear allegiance to the monarch as Supreme Governor of the Church of England. Failure to so swear was a crime, although it did not become treason until 1562, when the Supremacy of the Crown Act 1562[5] made refusal to take the oath a treasonable offence. The Oath was later extended to include Members of Parliament and people studying at universities: all but one of the bishops lost their posts and a hundred fellows of Oxford colleges were deprived, as many dignitaries resigned rather than take the oath. The bishops who were removed from the ecclesiastical bench were replaced by appointees who would agree to the reforms.
Text of the oath as published in 1559:
I, A. B., do utterly testify and declare in my conscience that the Queen’s Highness is the only supreme governor of this realm, and of all other her Highness’s dominions and countries, as well in all spiritual or ecclesiastical things or causes, as temporal, and that no foreign prince, person, prelate, state or potentate hath or ought to have any jurisdiction, power, superiority, pre-eminence or authority ecclesiastical or spiritual within this realm; and therefore I do utterly renounce and forsake all foreign jurisdictions, powers, superiorities and authorities, and do promise that from henceforth I shall bear faith and true allegiance to the Queen’s Highness, her heirs and lawful successors, and to my power shall assist and defend all jurisdictions, pre-eminences, privileges and authorities granted or belonging to the Queen’s Highness, her heirs or successors, or united or annexed to the imperial crown of this realm. So help me God, and by the contents of this Book.
This had a specific impact on English Roman Catholics since it expressly indicates that they must forswear allegiance to Roman Catholicism, inasmuch as the Church of Rome was directly a foreign jurisdiction, power, superiority and authority. However, during the early years of her reign Elizabeth practiced religious clemency and tolerance, which was an attempt to harmonise the state of affairs between the Roman Catholics and the Church of England. This was necessary for Elizabeth to fully establish her power, hold off threats of invasion from France and Spain, and to counter accusations of illegitimacy that plagued her early years. In the last twenty years of her reign, as the Pope issued official encouragement to topple, and even kill, Elizabeth, as Jesuits infiltrated England, and as the threat of Spanish invasion loomed, Catholics became targets for oppression. Later, Roman Catholic power within England waned (because Roman Catholics were forbidden to take public office and were slowly deprived of their lands and fortunes) but their influence grew until they attempted the Gunpowder Plot in 1605 – whereupon they were oppressed for nearly 200 years.
Text in force today
Section 8 still remains in force in Great Britain, and reads as follows:
AND That suche Jurisdictions Privileges Superiorities and Preheminences Spirituall and Ecclesiasticall, as by any Spirituall or Ecclesiasticall Power or Aucthorite hathe heretofore bene or may lawfully be exercised or used for the Visitacion of the Ecclesiasticall State and Persons, and for Reformacion Order and Correccion of the same and of all maner of Errours Heresies Scismes Abuses Offences Contemptes and Enormities, shall for ever by aucthorite of this present Parliament be united and annexed to the Imperiall Crowne of this Realme: …
(The words at the end were repealed in 1641 by the Act 16 Ch.1 c.11.)
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The Act of Supremacy 1558 (1 Eliz 1 c 1), sometimes referred to as the Act of Supremacy 1559,[nb 1] is an act of the Parliament of England, passed under the auspices of Elizabeth I. It replaced the original Act of Supremacy 1534 issued by Elizabeth’s father, Henry VIII, which arrogated ecclesiastical authority to the monarchy, and which had been repealed by Mary I. Along with the Act of Uniformity 1558 it made up what is generally referred to as the Elizabethan Religious Settlement.
The act remained in place until the 19th century, when some sections began to be repealed. By 1969 all save section 8 had been repealed by various acts. The whole Act was repealed in Northern Ireland in 1950 and 1953. Section 8 is still in force in Great Britain as of 2018.
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Act of 1559
The act revived 10 acts which Mary I had reverted, significantly clarified and narrowed the definition of what constituted heresy, and confirmed Elizabeth as Supreme Governor of the Church of England. Supreme Governor was a suitably equivocal title that made Elizabeth head of the Church without ever saying she was. This was important because many felt that a woman could not rule the church.
The act also made it a crime to assert the authority of any foreign prince, prelate, or other authority, and was aimed at abolishing the authority of the Pope in England. A third offence was high treason, punishable by death.
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JESUITS
Jesuits, etc. Act 1584
From Wikipedia, the free encyclopedia
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Jesuits, etc. Act 1584
Parliament of England
Long title An act against Jesuits, seminary priests, and such other like disobedient persons
Citation 27 Eliz.1, c. 2
Status: Repealed
Revised text of statute as amended
An act against Jesuits, seminary priests, and such other like disobedient persons, also known as the Jesuits, etc. Act 1584, (27 Eliz.1, c. 2) was an Act of the Parliament of England passed during the English Reformation. The Act commanded all Roman Catholic priests to leave the country within 40 days or they would be punished for high treason, unless within the 40 days they swore an oath to obey the Queen. Those who harboured them, and all those who knew of their presence and failed to inform the authorities, would be fined and imprisoned for felony, or if the authorities wished to make a particular example of them, they might be executed for treason.[1]
Anyone who was brought up as a Jesuit overseas (i.e. if they were educated abroad in a Jesuit seminary) had to return to England within six months, and then within two days of arriving swear to submit to the Queen and also take the oath required by the Act of Supremacy 1558. Failure to do so was treason. Any person who did take the oath was forbidden from coming within 10 miles of the Queen for 10 years, unless they had her personal written permission. Again, failure to observe this requirement was treason.
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Religion Act 1580 From Wikipedia, the free encyclopedia Jump to navigationJump to search Religion Act 1580 Act of Parliament
Parliament of England
Long title An Act to retain the Queen’s Majesty’s Subjects in their due Obedience.
Citation 23 Eliz. I. c.1
Territorial extent
Kingdom of England
Medieval England
Other legislation
Relates to
29 Eliz. I. c.6 (1587)
3 Jac. I. c.4 (1605)
31 Geo. III. c.32 (1791)
Text of statute as originally enacted
The Religion Act 1580 (23 Eliz.1 c. 1) was an Act of the Parliament of England during the English Reformation.[1]
The Act made it high treason to persuade English subjects to withdraw their allegiance to the Queen, or from the Church of England to Rome, or to promise obedience to a foreign authority.
The Act also increased the fine for absenteeism from Church to £20 a month or imprisonment until they conformed. Finally, the Act fined and imprisoned those who celebrated the mass and attended a mass.
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