So, are the other sentences better?
On sentence 1, have a look at the Grammar sections, both 1 and 2 in the chapter 2(α).
Sentences 2&3 look good.
Sentence 4 - This really hasn’t been addressed in your textbook, but as I mentioned in sentence 3, μεν usually follows immediately after the word it’s contrasting. In sentence 3, that word was ἐγώ being contrasted with σύ. In this sentence it’s ὁ Δικαιόπολις and ὁ δοῦλος. A good example of this is the first sentence in your reading selection in Chapter 2(β):
ὀ μὲν οὖν Δικαιόπολις ἐλαύνει τοὺς βοῦς , ὁ δὲ Ξανθίας ὄπισθεν βαδίζει καὶ φέρει τὸ ἄρητρον.
In Greek, it’s normal to place these words (μέν, δέ, οὖν - known as postpositives) between the article and its noun. Why μέν before οὖν ? I really don’t have a good answer for you. Μέν followed by οὖν (μὲν οὖν)is a combination you’ll see a lot and has a couple of uses. In this case each particle has its own force and indicates a transition to a new subject. In English, we do this with the expression “And so,” or “So, on the one hand…”. In Greek, it’s done with μὲν οὖν.
So, the answer regarding πονέω is both and I can use which one I want? Because perseus.tufts.edu seems to be saying πόνει and πονεῖ are interchangeable.
If not, what is the answer? I just have no idea except maybe πονέω might be a proclitic, if I had to read the part about Proclitics, which I could also be wrong about.
Short answer: no, they’re not interchangeable. Each form has a specific meaning and these are not proclitics.
Perseus is a wonderful resource, but you don’t need it to answer this question. The answer is in Chapter 2 of Athenaze in the Grammar Sections titled:
The Perseus word tool is useful if you know enough to interpret the results and to spot when the output is wrong. I don’t advise that you rely on it or any other on-line look up resources. Even Logeion which is generally more helpful than Perseus has its limitations.
In the text you have already read " ἐλθε δεῦρο, ὦ δοῦλε ἀργέ, καί πόνει ". Can you analyse " πόνει ", ie what form is it?
In an exercise you have done you had: " ὁ δοῦλος ἐν τῷ οἰκῳ πονεῖ ". Likewise here can you analyse " πονεῖ "?
Can you now see the difference?
Edit
I can see that while I was typing out the Greek Aetos has kindly responded. He has answered these questions but they are the sort of questions you need to ask yourself. Questions are more important than answers.
Ok. So the πονει in question #1 is not an order to someone but is a statement of fact so…indicative mood. So…πονέ plus ει becomes πονεῖ because e plus ei equals ei with a circumflex.
So the correct answer is ὁ Δικαιόπολις οὐκέτι πονεῖ ἀλλὰ λύει τοὺς βοῦς. I think.
Is that right?
Correct!
Seneca is absolutely right. Before tackling the exercises, you need to make sure you understand the material. As Seneca points out, the way you do this is by asking yourself questions. To some extent, I’ve been anticipating some of those questions rather than letting you formulate them on your own. Your approach should be to read the material, make sure you understand it, quiz yourself on the content (e.g. what are the forms I’ve learned so far for λύω, φιλῶ, εἰμί ? Why are they formed that way? What are their functions?) then and only then do the exercises. The exercises should serve as a confirmation of your understanding, rather than as a starting point for learning new material.
Goddamn this one is extremely long for me. Took me from May 15 to now to finish, through a painful tongue, through sleepiness, through being distracted by Love Live, through power blackouts and the heat of this summer.
Gawd I hope I don’t forget anything.
And currently typing this while listening to Love Live songs in the background.
Chapter 3A
ὁ μὲν Δικαιόπολις ἐλαύνει τοὺς βοῦς, οἱ δὲ βόες ἕλκουσι τὸ ἄροτρον, ὁ δὲ Ξανθίας σπείρει τὸ σπέρμα.
Rough translation: On the one hand Dikaiopolis he drives the oxen, on the other hand the oxen they are dragging the plow, on the other hand Xanthias is sowing the seed.
Final translation: Dikaiopolis drives the oxen, the oxen are dragging the plow, and Xanthias is sowing the seed.
ἀλλὰ ἰδού, μένουσιν οἱ βόες καὶ οὐκετι ἕλκουσι τὸ ἄροτρον.
Rough Translation: But look, they stay/wait the oxen and no longer they are dragging the plow.
Final Translation: But look, the oxen are staying and they are no longer dragging the plow.
ὁ μὲν οὖν Δικαιόπολις τοὺς βοῦς καλεῖ καί, “σπευδετε, ὦ βόες,” φησίν· “μὴ μένετε.” οἱ δὲ βόες ἔτι μένουσιν.
Rough translation: On the one hand so/then Dikaiopolis the oxen he calls and, “Hurry, o Oxen,” he/she says; “Don’t they stay/wait.” On the other hand the oxen still they stay/wait.
Final translation: So Dikaiopolis calls the oxen on the one hand and says “Hurry, oxes. Don’t stay.” On the other hand the oxen still stayed.
ὁ οὖν Δικαιόπολις, “τί μένετε, ὦ βόες;” φησίν, καὶ βλέπει πρὸς τὸ ἄροτρον, καὶ ἰδού, λίθος εμποδίζει αὐτό.
Rough translation: so/then Dikaiopolis, “Why they stay/wait, o oxes?” he says, and he looks towards the plow, and look, stone is obstructing it.
Final translation: So Dikaiopolis says “Why stay, oxes?”, and he looks towards the plow, and sees stone is obstructing it.
ὁ οὖν Δικαιοπόλις λαμβάνει τὸν λίθον ἀλλ᾿ οὐκ αἴρει αὐτόν· μέγας γάρ ἐστιν.
Rough translation: So/then Dikaiopolis he takes the stone but no carry him/it; big/large/great for is.
Final translation: So Dikaiopolis takes the stone but doesn’t carry it; for it is big.
καλεῖ οὖν τὸν δοῦλον καί, “ἐλθὲ δεῦρο, ὦ Ξανθία,” φησίν, “καὶ συλλάμβανε· λίθος γὰρ μέγας τὸ ἄροτρον ἐμποδίζει, οἱ δὲ βόες μένουσιv.”
Rough translation: he calls so/then the slave and "come! here, o Xanthias,: he says, "and help; the stone for big/large/great the plow is obstructing, And/but the oxen wait/stay.
Final translation: So he calls the slave and he says "Come here, Xanthias and help; for the big stone is obstructing the plow, and the oxen stay.
ὁ οὖν Ξανθίας βραδέως προσχωρεῖ ἀλλἀ οὐ συλλαμβάνει· βλέπει γὰρ πρὸς τὸν λίθον καί, “μέγας ἐστὶν ὁ λίθος, ὦ δέσποτα,” φησίν· “ἰδού, οὐ δυνατόν ἐστιν αἴρειν αὐτόν.”
Rough Translation: So/then Xanthias slowly he go toward/approach but not help he looks/sees for towards the stone and “big/large/great is the stone, o master,” he said; “look, not possible is to lift it/him.”
Final Translation: So Xanthias slowly approaches but didn’t help; he looks towards the stone and says “The stone is big, master, look, it is impossible to lift it.”
ὁ δὲ Δικαιόπολις, “μὴ ἀργὸς ἴσθι,” φησίν, “ἀλλὰ συλλάμβανε. δυνατὸν γάρ ἐστιν αἴρειν τὸν λίθον.”
Rough Translation: and/but Dikaiopolis “Don’t be lazy,” he says, “but help. Possible for is to lift the stone.”
Final Translation: But Dikaiopolis says “Don’t be lazy but help. It is possible to lift the stone.”
ἅμα οὖν ὅ τε δεσπότης καὶ ὁ δοῦλος αἴρουσι τὸν φέρουσιν αὐτὸν ἐκ τοῦ ἀγροῦ.
Rough Translation: together so/then both the master and the slave they lift the stone and they carry it out of the field.
Final Translation: So the baster and the slave both lift the stone and carry it together out of the field.
ἐν ᾦ δὲ φέρουσιν αὐτόν, πταίει ὁ Ξανθίας ανθίας καὶ καταβάλλει τὸν λιθον· ὁ δὲ λίθος πίπτει πρὸς τὸν τοῦ Δικαιπόλιδος πόδα.
Rough Translation: while and/but they are carrying it/him, stumbles Xanthias and drops the stone; and/but the stone you fall towards upon Dikaiopolis’ foot.
Final Translation: And while they are carrying it, Xanthias stumbles and drops the stonbe; and the stone falls upon Dikaiopolis’ foot.
ὁ οὖν Δικαιοπολις στεναζει καί, “ὦ Ζεῦ,” φησίν, “φεῦ τοῦ ποδός. λάμβανε τὸν λίθον, ὦ ἀνόητε, καὶ αἶρε αὐτὸν καὶ μὴ οὕτω σκαιὸς ἴσθι.”
Rough Translation: so/then Dikaiopolis groans and “o Zeu,” he says," take the stone, you fool, and lift it/him and don’t so/thus clumsy be.
Final Translation: So Dikaiopolis groans and says “O Zeus, take the stone, you foll, and lift it and don’t be so clumsy.”
ὁ δὲ Ξαντηιας, “τί οὕτω χαλεπὸς εἶ, ὦ δέσποτα;” φησίν· “οὐ γὰρ αἴτιός αἰμι ἐγώ· μέγας γάρ ἐστιν ὁ λίθος, καὶ οὐ δυνατόν ἐστιν αὐτὸν φέρειν.”
Rough Translation: and/but Xanthias, “Why so/thus hard if, o master?” he says; “not for responsible I am I? big/large/great for is the stone and not possible is it to carry.”
Final Translation: And Xanthias says, "Why so harsh, o master? I am not responsible, for the stone is large and it is not possible to carry.
ὁ δὲ Δικαιόπολις, “μὴ φλυάρει, ἀλλ᾿ αἶρε τὸν λίθον καὶ ἔκφερε ἐκ τοῦ ἀγρου.”
Rough Translation: and/but Dikaiopolis, “Don’t talk nonsense, but lift the stone and carry out out the field.”
Final Translation: But Dikaiopolis, "Don’t talk nonsense, but lift the stone and carry it out of the field.
αὖθις οὖν αἴρουσι τὸν λίθον καὶ μόλις ἐκφέρουσιν αὐτὸν ἐκ τοῦ ἀγροῦ.
Rough Translation: Again so/then they lift the stone and with difficulty and arry it out of the field.
Final Translation: So they again lift the stone and carry it out of the field with difficulty.
ἔπειτα δὲ ὁ μὲν Δικαιόπολις ἐλαύνει τοὺς βοῦς, οἱ δὲ βόες οὐκέτι μένουσιν ἀλλὰ ἕλκουσι τὸ ἄροτρον.
Rough Translation: then/thereafter and/but on the one hand Dikaiopolis he drives the oxen, on the other hand the oxen no longer stay/wait but they are dragging the plow.
Final Translation: And thereafter Dikaiopolis drives the oxen, the oxen stay no longer but are dragging the plow.
We’ve talked a little bit about this before: μέν…δε is not always translated “on the one hand…on the other hand”. Here μέν does not need to be translated. It needs to be there in Greek, because it’s pointing ahead to a contradictory situation (antithesis), but in English we would phrase this differently. “So Dikaiopolis calls to the oxen and says: “hurry up, oxen! don’t just stand there!”, but the oxen still stay put.”
αἴρει vs. αἱρεῖ - can you tell the difference?
What tense is συλλαμβάνει ?
All in all, not bad! There are a few typos in the Greek, but for the most part, your translations look good.
For extra credit, look up the plural of ox!
The left one is pronounced airei and means carry or lift. The right one is pronounced hairei and means…take with the hand/grasp/seize according to perseus.
…did I miswrite the word?
3rd person…verb…present?
Word Study 3A
What does lithograph mean? What does γράφω mean?
Lithograph is a print on a plane surface where the blank areas are ink repellent and the image areas are ink receptive. γράφω means to print.
What is a monolith? What does μόνος mean?
Monolith is a signle great stone often in the form of an obelisk or column. μόνος means single.
What does megalithic mean?
Megalithic is an adjective where one is described to be like a megalith, a large and rough stone used as a monument or building block by prehistoric people.
What is a megaphone? What does ἡ φωνή mean?
Megaphone is a cone shaped device used to direct or intensify a voice. ἡ φωνή means the sound.
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Argh, took me this long to answer because I was writing a time sensitive short story for something yesterday. Sorry.
Hi Malo,
αἴρω does mean lift, but it doesn’t mean carry. If you look in the vocabulary in the back of your book, it should only indicate “lift”. I looked in the online Liddell-Scott-Jones Lexicon as well and only found lift or raise as possible meanings. Considering the story, which would make more sense- carry or lift?
I think you were trying to come up with a more polished translation, which is good; you should still respect the tenses. There will come a point where you’ll discover that there are times when we do use a different tense in English to express the meaning of Greek verb but that’ll be coming up in chapter 11.
I was watching a programme the other day called “How it’s made” and the topic was lithography. They actually use a real stone! It can be done with a metal plate, but the original technique employed a smooth sheet of limestone.
So my answers for Word Study 3A is correct? Ok. Proceeding to the next exercise.
So, what do you folks think?
Not bad!
Still need to work on that labelling, though:
2. προσχωροῦσι, βλέπουσι - IV, TV, or LV?
3. φησίν - IV, TV, or LV?
4. τὸν λίθον - not a subject, what is it?
5. ἐστίν - IV, TV, or LV? αἴρειν - IV,TV, LV, IMP or INF?
Translations look good. Keep up the good work!
Oh, also just a question for you folks.
Physically, what is the size of the Athenaze Book? As in…a page is how many inches or centimeters per side?
As far as the dimensions of the book are concerned, if you’re asking about your version, you can always break out a ruler 
, or if you don’t have a ruler, you can go to the Amazon site and see the dimensions of the book by scrolling down the product information page. Here it is for the Second Edition:
https://www.amazon.com/Athenaze-Introduction-Ancient-Greek-Book/dp/0195149564/ref=sr_1_3?crid=KMPKLSKPR6MG&dchild=1&keywords=athenaze+book+1&qid=1591368069&s=books&sprefix=Athenaze%2Cstripbooks%2C149&sr=1-3
Sentence 4: correct!
Sentence 5: In Chapter 3a, have a look at Grammar 1c.
It appears we need to clarify a couple of concepts. To be fair, I think the book could do a little better at explaining what an infinitive is. We use infinitives in English frequently but we don’t think about how they differ from other forms of a verb. We just know we can use them to express purpose or to label an action or by adding a helping verb, express necessity (e.g. I have to go). We know that to form one in English, we usually have to add the preposition to. But why do we call it an infinitive? Before we answer that, let’s go back to other forms you’ve learnt, namely the indicative and the imperative. These moods fall into the category of finite verbs. Two other moods that you’ll be learning about later, the subjunctive and the optative, also fall into this category. Why are they finite? Well, the word “finite” implies these verbs have some kind of limit. Can you think of what kind of limits a verb might have? How about person(1st,2nd,3rd)? Now let’s go back to the infinitive-is it limited in person? Is there such a thing as a 1st person singular or plural infinitive? No. The word “infinitive” basically means something that has no limits and in that way it is different from finite verbs, which are limited in some way. OK, so that’s how we come up with the name “infinitive”, but what purpose does it serve in Greek? It is used as a verbal noun. When you want to use a word that represents some kind of action, you can take that action and by changing the form of the verb, turn it into a noun(This type of noun is called a substantive). So let’s take the verb “lift”. In English, we add “to” and we get “to lift”. In Greek, this is done by changing the verb ending only. We don’t add any other words. Let’s create the present infinitive of the greek verb for “lift”. What’s the 1st person indicative? αἴρω. What’s the stem? αἴρ-. What ending do we add for the infinitive? -ειν. (Strictly speaking, it’s -εν, but that’s a topic for another time). So, what’s the present infinitive of αἴρω? αἴρειν. The infinitive is a very important form to master in Greek. Fortunately, there is only one form for each tense and voice (due to its “infinite” nature), but it is used in a number of “grammatical constructions” (more on this as they come up) which are employed extensively in literature and especially in Attic prose. Get used to it, you’ll be seeing it a lot.
OK, that’s all I’m going to say about the infinitive (for now!). So let’s talk about complements. This will be a much shorter discussion:
I would like you to look up the term “grammatical complement” and then label this sentence, using the same directions you followed for your other sentences:
μέγας ἐστὶν ὁ λίθος
μέγας ἐστὶν ὁ λίθος
c s
So…
μέγας = C
ἐστὶν = LV
ὁ λίθος = S
…did I get it right?
The special instructions on the words in the parenthesis for that one made me suspicious of the others, so…I resorted to just photographing the entire exercise after I copied the instructions just in case I mistook what I’m being instructed to do.
Nailed it.