And Manliness, again, is the chief moral virtue, the most important ethical excellence, in Aristotle's system of Ethical Virtue in The Nicomachean Ethics, which Rackham tells us is the most important exposition of ancient Greek Pagan and Hellenist Ethics -- which we have :

Aristotle's review of the virtues and graces of character that the Greeks admired stands in such striking contrast with Christian Ethics that this section of the work is a document of primary importance for the student of the Pagan world.

And what makes it so important is first of all the extreme precision of Aristotle's thought and writing, and the fact that Aristotle makes constant reference to what the Greeks of his time actually believed and how they actually behaved.

To them, as to the Romans and the Kelts and the Teutons etc, Manliness is the most important Moral Virtue -- by far.

Manliness -- Fighting Manhood -- and its accompanying Fighting -- is the Summum Bonum -- the Supreme Good.

So :

My work is about Fighting.

Because Fighting is the Supreme Good.

Aristotle :

[T]he Manly Man is proof against fear so far as man may be. Hence although he will sometimes fear even terrors not beyond man's endurance, he will do so in the right way, and he will endure them as principle dictates, for the sake of what is noble [καλον] ; for that is the end at which virtue aims.

~Aristot. Nic. Eth. 3.7.2, translated by Rackham and myself.

So :

"It is for Facing what is Painful that Men are called Manly."

That is, It is for Facing what is Painful that Men are deemed to possess Manliness.

And the Manly Man will endure terrors as principle dictates, for the sake of what is Noble -- Καλον -- for that is the end at which moral virtue aims.

And Manliness, again, is the chief moral virtue, the most important ethical excellence, in Aristotle's system of Ethical Virtue in The Nicomachean Ethics, which Rackham tells us is the most important exposition of ancient Greek Pagan and Hellenist Ethics -- which we have :

Aristotle's review of the virtues and graces of character that the Greeks admired stands in such striking contrast with Christian Ethics that this section of the work is a document of primary importance for the student of the Pagan world.

And what makes it so important is that Aristotle makes constant reference to what the Greeks of his time actually believed and how they actually behaved.

To them, as to the Romans and the Kelts and the Teutons etc, Manliness is the most important Virtue -- by far.

Manliness -- Fighting Manhood -- and its accompanying Fighting -- is the Summum Bonum -- the Supreme Good.

So : Let's look at another picture of Fighters and Fighting, another picture of Manliness, which is Kalon -- both Manly Beauty and Moral Nobility :

And you can see once again that Kalon is

1. Bodies well made ; and,

2. Actions well done.

Καλον :

Kalon comprises Moral Nobility, Manly Honour, and Manly Beauty.

Would these guys have Moral Nobility, Manly Honour, and Manly Beauty -- to the Greeks ?

Absolutely.

Their Moral Nobility stems from their Willingness and Ability to Fight --

Specifically, to stand up to blows face to face.

Which they clearly have done.

Again :

So :

Fighting confers Moral Nobility.

In addition, Fighting as they have has generated and added to their Manly Honour ;

While Fighting has given them a Manly Beauty which is both physical and spiritual.

And notice that the Fighter and Warrior on the right has tattooed on his arm, SPQR -- SENATUS POPULUS QUE ROMANUM -- The Senate and People of Rome -- and what appears to be a Roman Helmet, topped by a Victory Wreath.

While the Fighter on the left has his hair done up in a top-knot.

Which was the style among Imperial Roman Boxers :

These two truly Magnificent and Manly Men aren't the only MMA Fighters to have symbols of ancient Warriors on their flesh.

Many -- many -- have them.

For example :

And in the pic below, you can see that the Fighter on the left bears on his body a succinct statement of a belief which was held virtually universally by Men in the ancient world : Death before Dishonour.

As I say, that belief was held virtually universally by Men in the ancient world, including Cicero and Aristotle :

Aristotle :

Manliness . . . is prompted by a virtue, namely the sense of shame [aidos], and by the desire for something noble [kalon], namely honor [timé], and the wish to avoid disgrace [aischros -- dishonour, disgrace, moral ugliness].

Honour is Noble ; and that's because it derives from Fighting Men and their Fighting Manhood.

The Ethical Supremacy conferred by Fighting Men and their Fighting Manhood is the source of all Manly Honour.

And of Nobility.

That which is Noble -- Nobility -- Καλον -- is, like Honour, inextricably intertwined with Fighting Men and their Fighting Manhood.

Because Nobility is Selflessness -- Selflessness-in-Fight.

Aristotle :

And every activity aims at the end [telos -- fulfillment, completion, consummation, result, objective] that corresponds to the disposition [ moral disposition -- in this case, Manliness -- ] of which it is the manifestation. So it is therefore with the activity of the manly man : his manliness is noble [kalos] ; therefore its consummation is nobility [kalon], for a thing is defined by its consummation ; therefore the manly man endures the terrors and dares the deeds that manifest manliness, for the sake of that which is noble.

~Aristotle, Nikomachean Ethics, 1115a-6, translated by Rackham and myself.

Most of you don't know what being a Man is about.

You don't.

But it's about Fighting.

That's what it's about.

It's about Fighting.

And choosing Honour -- which is Manliness --

While scorning pain and death.

As Aristotle says, "The Manly Man endures the terrors and dares the deeds that manifest Manliness, for the sake of that which is Noble -- Καλον."

And you endure the terrors and dare the deeds -- through Fighting.

Fighting confers Manliness.

Manliness enables Fighting.

So :

For many Fighters, the traditions of the ancient world, the ancient Combatant Cosmos and its Warriordoms, still live --

Live in their Manly Hearts and Martial Souls.

Indeed, our word "martial" derives from the Roman God Mars and the Latin adjectives Martius and Martialis -- Of Mars, Loving War and Fight, Possessed by Pugnacitas -- Pugnacity.

And this is a beautiful image of Male Pugnacity -- and of the Masculine Peace and Manly Harmony which Reign when the Man2Man ManFight is done :

It's a Harmony of Parts -- Naturally at War.

So :

There's a passage through rage to love -- as I often say.

The ancients were well aware of that passage.

Lucian, in describing the Fighting in Sparta's Plane-Tree Grove, its Plantanista, tells us so.

At the two entrances to Plane-Tree Grove, where Spartan youth engaged in Nude Gang Fights, stood statues of Herakles -- and Lykourgos -- the Spartan Law-Giver and Wolf-Worker who gave Sparta its Eunomia -- its Good, because Manly, Order.

Lucian:

[At Sparta,] they go into a place surrounded by water [known as Plantanistas, or Plane-Tree Grove], choose up sides, and fight as if in actual war, although as naked as we Athenians are, until one team drives the other out of the enclosure into the water, the Sons of Herakles beating the Sons of Lykourgos or vice versa ; after this contest there is peace and no one would strike another.

~ translated by Sweet.

"after this contest there is peace and no one would strike another"

FIGHTING -- brings Order and Peace.

And Discipline, Harmony, and Restraint.

Order, Harmony, Discipline, Restraint.

Manly Moral Order.

Masculine Harmony.

Manly Discipline.

Masculine and Moral Peace.

Masculine Discipline, Manly Harmony, Masculine Restraint, Manly Order.

"and no one would strike another"

Iamblichos says the same thing.

He speaks of The Harmony of Opposed Principles, A Harmony of Parts Naturally at War.

How many authentically great and wise Men have to say that, before you figure out that it's True ?

Man can never be separated from Fight, nor Fight from Man.

Man can never be separated from Warrior, nor Warrior from Man.

For Man is Naturally at War with Man, Phallus Naturally at War with Phallus.

Phallo Machia and Andro Machia are locked together in an eternal and kosmic dance.

And to Dance is to Fight, to Fight is to Dance -- as Iamblichos also understands.

Even the imposition of one "part" on another, while apparently distressful to that part, is necessary and beneficial to the harmony of the "whole," a principle which, Iamblichus says, "we see exemplified clearly in a dance" (De Mysteriis 56, 14-15).

~Gregory Shaw, Theurgy and the Soul : The Neoplatonism of Iamblichus

For Iamblichos, "part" = Man, "whole" = the Cosmos, God.

And the Dance is a Pyrrhiche, a Warrior Dance, a Dance of War, a Dance of Life, the Dance of Life.

So :

Even the imposition of one Man on another -- as in MMA -- as in Ground and Pound in MMA --

Ground and Pound

Even the imposition of one Fighter on another, while apparently distressful to that other, is necessary and beneficial to the harmony of the Whole, of the ManFight, which is a Warrior Kosmic Principle, a Principle of the Warrior Kosmos.

Ground and Pound is necessary to the Harmony of the ManFight, the Harmony of Things Naturally at War.

Man is Naturally at War with Man.

Phallus is Naturally at War with Phallus.

Phallus Against Phallus.

Man Against Man.

And as I said, if Man Against Man is the Supreme Good, if Man Strenuously Struggling Against Man in Fight Agonia is Supremely Good --

So is the Strenuous Struggle of Phallus Against Phallus.

ManFight in both aspects is both Supreme, and Supremely Good.

So :

Manliness -- that is, Masculinity, Manhood, Fighting Manhood, Manly Excellence, Manly Goodness, Manly Virtue, Manly Spirit, Fighting Spirit -- are all synonymous.

And they all mean the same thing :

The Ardent Willingness and Requisite Ability to Fight.

Bill Weintraub

October 17, 2020

Now :

In 1983, I sought out Training in Self-Defense, which I got, and then went on from there to Train in Karate.

The Training in SD and then Karate was a huge revelation to me.

I was taught how to punch, how to kick, how to block blows, how to turn simple objects like a rolled-up magazine or a set of keys into weapons which a criminal would fear and seek to avoid.

And the initial training -- in how to throw and block blows -- that is, in how to stand up to blows face to face -- was, again, a huge revelation to me.

It put me in touch, for the first time in my life, with my male aggressive power :

For ten years prior to Training, I'd looked fruitlesssly for a lover.

Within just a few months of beginning training, I met Brett.

Indeed, once I'd begun training, I found myself mobbed by Men -- all of whom wanted a piece of me.

Which they could not have.

Only Brett could.

Xenophon :

All Men want to ally themselves with the Manly.

In case you've forgotten, Manly means Willing and ABLE to Fight.

That's why you need to Train.

Question :

Is throwing a punch in self-defense -- violent ?

Answer :

Of course it is.

Look at this pic :

This Man's been hit in the face ; he's retaliating by hitting back.

He's defending himself.

Violently.

He has to.

If he retaliates with less than his full, violent, force, his opponent will annihilate him.

Not just in the boxing ring -- but on the street too.

Plato understands that -- and says that the ability to defend oneself -- is vital -- to both the individual and the state :

For a good and blessed life, the first requisite is neither to do wrong oneself nor to suffer wrong from others [adikeo heteroi -- others, but also euphemistic for kakoi -- the bad, mean, ugly, base, wicked, evil]. Of these, the former is not very hard, but it is very hard to secure the power [dynamis] of not suffering wrong ; indeed, it is impossible to gain this perfectly, except by becoming perfectly Manly [teleios agathos]1.

So likewise a State may obtain a life of peace if it becomes Manly [agathos], but if cowardly [kakos], a life of war both abroad and at home. This being so, all men must train for war [ton polemon gymnasteos] [829b] not in war-time, but while they are living in peace.

Footnote 1 :

"Perfect Manliness" secures this "power of not suffering wrong" : people do not lightly provoke the Manly Man, the Perfect Warrior.

~ Plat. Laws 8.829a-b, translated by Bury and myself.

All Men must Train for Battle-Fight-War
~ Plato of Athens

And of course Plato's right --

Training is key.

You have to Train.

So :

IN THE ANCIENT WORLD, THERE'S A COHERENT AND UNDISPUTED INTELLECTUAL, PHILOSOPHIC, AND RELIGIOUS TRADITION IN WHICH BATTLE-FIGHT-WAR -- IE, POLEMOS -- IS THE FATHER AND KING OF ALL :

THIS TRADITION RUNS FROM HERACLEITOS TO KRATYLUS TO PLATO TO ARISTOTLE -- AND THEN TO IAMBLICHOS -- whose "Harmony of Opposed Principles" is Herakleitos "Unity of Opposites."

Heraclitus

In Herakleitos' view of the world, the mutual transformations of matter are not an accidental feature, but the very essence of nature. Without change, there would be no world.

Herakleitos acknowledges this in his praise of War and Strife :

Iamblichos :

Forest Griffin vs Stephan Bonnar
This is a great Fight,
Violent and Brutal.
Search it out on
youtube and watch it
from beginning to end.

So :

WAR IS GOD.

BATTLE-FIGHT-WAR IS GOD.

PUGNA IS GOD.

WAR IS THE FATHER OF ALL.

FIGHT IS THE FATHER OF ALL.

FIGHTING IS THE FATHER OF ALL.

FIGHTING IS THE SUMMUM BONUM, THE SUPREME GOOD, THE SUPREME EXCELLENCE.

FIGHTING CONFERS MANLINESS.

MANLINESS IS THE THE SUMMUM BONUM, THE SUPREME GOOD, THE SUPREME EXCELLENCE.

MANLINESS ENABLES FIGHTING.

FIGHTING AND MANLINESS ARE THE SUMMUM BONUM, THE SUPREME GOOD, THE SUPREME EXCELLENCE.

THERE WERE TWO TEMPLES IN ROME DEDICATED TO HONOS AND VIRTUS, THE ONE MANLINESS AND VALOUR, THE OTHER ITS REWARD -- HONOUR

WE FIGHT SO AS TO EMBODY AND ENACT, TO INSTANTIATE, THE IDEAL MANLINESS, THE IDEAL FIGHTING MANHOOD, THE IDEAL MANLY EXCELLENCE, MANLY GOODNESS, AND MANLY VIRTUE, BRUTAL AND VIOLENT, OF THE WARRIOR WORLD OF BEING, THE WARRIOR KOSMOS, HERE IN THE WARRIOR WORLD OF BECOMING, THE COMBATANT COSMOS.

WE STRUGGLE, MAN AGAINST MAN, EACH TO MAKE OUR COMBATANT MANHOOD PERFECT -- PERFECT IN VICTORY -- PERFECT THROUGH FIGHTING.

WE UNDERSTAND THAT FIGHTING CONFERS MANLINESS, AND THAT MANLINESS ENABLES FIGHTING.

THEREFORE WE CONSTANTLY CHALLENGE AND PROVOKE OUR FELLOW FIGHTERS, THAT THROUGH THE STRENUOUS PHYSICAL STRUGGLES OF MAN AGAINST MAN IN MANFIGHT, WE MAY EMERGE, VICTORIOUS AND PERFECT, AS WARRIOR GODS, SUPREME IN MANLINESS, LOCKED IN ETERNAL AGGRESSION IN THE WARRIOR KOSMOS.

Here's what Aristotle says in his Nikomachean Ethics, the best and most complete exposition of ancient ethics -- extant.

Aristotle :

1. That pleasure and pain are the things with which moral virtue aka ethical excellence is concerned ;

2. That pleasure causes us to do base -- that is, ignoble and shameful, actions ; and pain -- that is the fear of pain, the excessive fear of pain -- causes us to abstain from doing noble actions [καλον] ;

   And the ancient Greek word Kalon -- Καλον -- which means Moral Virtue, Moral Beauty, Moral Nobility, and Manly Honour -- is extremely important.

   Please click on the link and read the definition all the way through.

3. That the moral virtue which we and the ancient Greeks call Andreia -- Manliness --, and which, again, is conferred by Fighting, is about pain ; and,

4. That we call Men Manly (Andreios) -- for their willingness to face pain :

Aristotle :

[6] First of all then we have to observe, that moral qualities are so constituted as to be destroyed by excess and by deficiency -- as we see is the case with bodily strength and health (for one is forced to explain what is invisible by means of visible illustrations). Strength is destroyed both by excessive and by deficient exercises, and similarly health is destroyed both by too much and by too little food and drink ; while they are produced, increased and preserved by suitable quantities.

[7] The same therefore is true of Manliness, Temperance, and the other virtues. The man who runs away from everything in fear and never endures anything becomes a coward. Similarly he that indulges in every pleasure and refrains from none turns out a profligate, and he that shuns all pleasure, as boorish persons do, becomes what may be called insensible. Thus Manliness and Temperance are destroyed by excess and deficiency, and preserved by the observance of the mean.

[8] But not only are the [moral] virtues both generated and fostered on the one hand, and destroyed on the other, from and by the same actions, but they will also find their full exercise in the same actions. This is clearly the case with the other more visible qualities, such as bodily strength : for strength is produced by taking much food and undergoing much exertion, while also it is the strong man who will be able to eat most food and endure most exertion.

[9] The same holds good with the virtues. We become temperate by abstaining from pleasures, and at the same time we are best able to abstain from pleasures when we have become temperate. And so with Manliness : we become Manly by training ourselves to despise and endure terrors, and we shall be best able to endure terrors when we have become Manly.

MANLY

Pleasure and
pain the test
of Virtue

[2.3.1] An index of our [moral] dispositions is afforded by the pleasure or pain that accompanies our actions. A man is temperate if he abstains from bodily pleasures and finds this abstinence itself enjoyable, profligate if he feels it irksome ; he is Manly if he faces danger with pleasure or at all events without pain, cowardly if he does so with pain.

In fact pleasures and pains are the things with which moral virtue is concerned.

For pleasure causes us to do base actions and pain causes us to abstain from doing noble actions [καλον].

[2] Hence the importance, as Plato points out, of having been definitely trained from childhood to like and dislike the proper things ; this is what good education means.

~Aristot. Nic. Eth. 2.2.1 - 2.3.2, translated by Rackham and myself.

---

---

---

αγωνια
a contest, struggle for victory ; gymnastic exercise, wrestling

---

Plato wrote three very powerful books detailing that debate, beginning with the Protagoras, continuing in the Gorgias, and culminating in the Republic, one of the most important works of Western literature.

In the Gorgias in particular, Sokrates identifies hedonism with those who in his day, engaged in anal.

And since anal was proscribed -- forbidden -- by the Greeks, he uses that fact to defeat the hedonists.

Here's the debate -- the hot-headed hedonist is a guy named Callicles, and he's debating Sokrates:

Socrates. Come now, let me tell you another parable:

Consider if each of the two lives, the temperate and the licentious, might be described by imagining that each of the two men had a number of jars; the one man has his jars sound and full, one of wine, another of honey, and a third of milk, besides others filled with other things, and the sources which fill them are scanty and difficult, and he can only obtain them with a great deal of hard toil. Well, one man, when he has taken his fill, neither draws any more nor troubles himself a jot, but remains at ease on that score. The other, in like manner, can procure sources, though not without difficulty; but his vessels are leaky and unsound, and night and day he is compelled to fill them constantly, and if he pauses for a moment, he is in an agony of extreme distress. If such is the nature of each of the two lives, do you say that the licentious man has a happier one than the orderly? Do I not convince you that the opposite is the truth?

Callicles. You do not convince me, Socrates, for the one who has filled himself has no longer any pleasure left; and this, as I was just now saying, is the life of a stone: he has neither joy nor sorrow after he is once filled; but a pleasant life consists rather in the largest possible amount of inflow.

Soc. Well then, if the the inflow be large, must not that which runs away be of large amount also, and the holes for such outflow be of great size?

Cal. Certainly.

Soc. The life which you are now depicting is not that of a dead man, or of a stone, but of a plover [a bird thought to drink and then to eject the liquid]; you mean that he is to be hungering and eating?

Cal. Yes.

Soc. And he is to be thirsting and drinking?

Cal. Yes, that is what I mean; he is to have all his desires about him, and to be able to live happily in the gratification of them.

Soc. Capital, excellent; go on as you have begun, and have no shame; I, too, must disencumber myself of shame: and first, will you tell me whether you include itching and scratching, provided you have enough of them and pass your life in scratching, in your notion of happiness?

Cal. What a strange being you are, Socrates! a regular stump-orator.

Soc. That was the reason, Callicles, why I scared Polus and Gorgias, until they were too modest to say what they thought; but you will not be too modest and will not be scared, for you are such a manly fellow. And now, answer my question.

Cal. I answer, that even the scratcher would live pleasantly.

Soc. And if pleasantly, then also happily?

Cal. To be sure.

Soc. But what if the itching is not confined to the head? Shall I pursue the question? And here, Callicles, I would have you consider how you would reply if consequences are pressed upon you, especially if in the last resort you are asked, whether the life of a catamite is not terrible, shameful, and wretched? Or would you venture to say, that they too are happy, if they only get enough of what they want?

Cal. Are you not ashamed, Socrates, of introducing such topics into the argument?

Soc. Well, my fine friend, but am I the introducer of these topics, or he who says without any qualification that all who feel pleasure in whatever manner are happy, and who admits of no distinction between good and bad pleasures? And I would still ask, whether you say that pleasure and good are the same, or whether there is some pleasure which is not a good?

~Plat. Gorg. 494e, translated by Jowett and Lamb.

So: Socrates asks, "Is there some pleasure which is not a good?"

And the word "catamite" in the original Greek is kinaidos, that is, one who is anally passive, and/or who participates in anal penetration.

That is, an analist.

"Is there some pleasure which is not a good?"

Anal.

The life of an analist, says Sokrates, is "terrible, shameful, and wretched."

And Callicles doesn't dare disagree with him.

Because the cultural prohibition against anal is too severe.

I have no question that privately, Callicles thinks anal is okay.

That to his mind, "If it feels 'good,' do it!" and "It's all sex and it's all good!" -- are imperatives.

But he doesn't dare say so -- regarding anal.

Because again, the cultural prohibition against anal is too severe.

As it should be.

To learn more about that cultural prohibition, click here, or just read this :

Aesop's Fables, translated by Laura Gibbs (2002)

528. ZEUS AND SHAME

Zeus kai Aischyne Ζευς και Αισχυνη

Perry 109 (Chambry 118 *)

After he had created people, Zeus immediately implanted in them all the possible human character traits, but he forgot about Shame. Since he didn't know how to get Shame inside the human body, he ordered her to go in from behind. At first Shame protested, considering Zeus's request to be beneath her dignity. When Zeus kept insisting, she said, 'All right, I will go in there, on the condition that if anything comes in there after me, I will leave immediately.' As a result, people who engage in sodomy have no sense of shame.

Note the definition of Aischyne = shame for an ill deed ; and

Those who engage in anal = katechomenous : κατεχομενους ; andra pornon : ανδρα πορνον -- male harlot

Ιn Harvard's Loeb Classical Library edition of Plato's Statesman, there's a translator's note regarding the Greek word Andreia -- which means Manliness, Manhood, Manly Spirit :

The word andreia ανδρεια has a much wider meaning than the English "courage." Like the Latin "virtus," it [the Greek word "andreia"] embraces all qualities which are desirable in a perfect man, especially the more active and positive virtues. When applied to one particular kind of virtue it is applied to courage, but throughout this discussion it is used in the wider sense, for which there is no single English equivalent.

This is a somewhat confused, in part, and from my point of view, pronouncement from the translator, Prof Fowler, who was writing in 1921, but it's useful because its central point is right on the mark.

In order to understand that, we need to look at what Prof Fowler has said sentence by sentence :

1. Prof Fowler: The word andreia ανδρεια has a much wider meaning than the English "courage."

   Bill Weintraub:

   Actually, andreia doesn't mean courage -- it means Manliness, Manhood, Manly Spirit.

   Please click on this link -- ανδρεια --

   so you can see that I'm telling you the truth.

   Andreia -- ανδρεια -- means Manliness, Manhood, Manly Spirit -- which is Fighting Spirit, just as Manhood is Fighting Manhood.

   So, in that sense, Prof Fowler is right :

   The word andreia ανδρεια has a much wider meaning than the English "courage."

   Because andreia means Manhood.

   Why then does Prof Fowler say "courage?"

   Because he's writing in 1921, and in 1921, courage was understood to be an essential and constituent part of Manhood.

   Fighting Manhood.

   As I've explained and have continued to explain in this Lexicon from the Prolegomena forward, True Manhood is the Ability and Willingness to Fight -- and Courage, Bravery, Valour, etc -- are all, obviously, part of that Willingness and Ability.

   But they're not the only part, and for just that reason, "courage" or "bravery" or "valour" alone -- and even though that's what you often see in the English texts -- is not an adequate translation of the Greek, as Prof Fowler goes to on to say :

2. Prof Fowler: Like the Latin "virtus," it [the Greek word "andreia"] embraces all qualities which are desirable in a perfect man, especially the more active and positive virtues.

   Bill Weintraub:

   That's absolutely correct, and it's the critical point.

   I made that same point in the discussion and definition of Andreia, of Areté, and of related words like agathos, and by now you should be very familiar with those discussions and thus that critical point :

   Like the Latin "virtus," it [the Greek word "andreia"] embraces all qualities which are desirable in a perfect man, especially the more active and positive virtues.

   Again, Prof Fowler is correct :

   Like the Latin "virtus," Andreia embraces all qualities which are desirable in a perfect man, especially the more active and positive virtues.

   All qualities.

   All.

   But what does he mean by "the more active and positive virtues?"

   He means what we can call the Warrior Virtues, the Fighting Virtues, as you can see from Lewis and Short's 1879 definition of the Latin word Virtus :

   f. vir [man], manliness, manhood, i. e. the sum of all the corporeal or mental excellences of man, strength, vigor; bravery, courage; aptness, capacity; worth, excellence, virtue, etc.

   Both Andreia and Virtus, then, mean Manhood, Fighting Manhood, that is, the sum of all the corporeal and mental excellences of Man :

   strength, vigor ;

   bravery, courage ;

   aptness, capacity ;

   worth, excellence, virtue.

   In short, Manhood is Goodness.

   Warrior Goodness.

   Fighting Goodness.

   And we can see that quite clearly simply by revisiting the link which contains the definition of andreia -- ανδρεια -- and which reads as follows :

   manliness, manhood, manly spirit, Lat. virtus

   Because when we click on that link for virtus, this is what we see :

   manliness, manhood, strength, vigor, bravery, courage, excellence

   And that's just the short list.

   Because in an expanded definition, which bears Lewis's name alone, and which appeared in 1890, Prof Lewis defines Virtus as

   Manhood, manliness : Strength, vigor, bravery, courage, excellence ; Valour, gallantry, fortitude ; Goodness, moral perfection, high character, virtue ; Worth, merit, value.

   And that's what Andreia, Areté, and Virtus mean -- Manhood -- Fighting Manhood -- and all the Noble Excellences and Virile Virtues which Fighting Manhood brings to those Men who, in their own lives, celebrate and exalt it : Vigour, Strength, Might, Power, Mastery, Potency ; Valour, Gallantry, Fortitude ; Manly Virtue, Manly Honour, Manly Goodness, Manly Moral Perfection and Self-Control, Manfully High Character ; Virile Value, Martial Merit, Warrior Worth.

   And that's exactly and precisely what Prof Fowler means when he says "[the Greek word 'andreia'] embraces all qualities which are desirable in a perfect man, especially the more active and positive virtues."

   Andreia "embraces all qualities which are desirable in a perfect man" --

   A Perfect Man.

   A Man such as you would find in the World of Being.

   The Warrior World of Being.

   Because Plato is talking about Warriors -- when he uses the word.

   Which is why Prof Fowler says, "the more active and positive virtues."

   He's talking about Men of Action.

   Warriors.

   Perfect Warriors.

   "Action is a Man's job, my lord."

   Do any of you remember that?

   It's in the Prolegomena, and it's said by a Boiotian Warrior to Alexander the Great.

   "Action is a Man's job, my lord."

   "Andreia embraces all qualities which are desirable in a perfect man, especially the more active and positive virtues."

   The Perfect Man is a Warrior.

   The Perfect Man.

   The Perfect Warrior.

3. Prof Fowler: When applied to one particular kind of virtue it is applied to courage,

   Bill Weintraub:

   I'm not entirely sure what Prof Fowler means in this one clause -- it would appear he means 'when applied to one kind of virtue in isolation from other virtues it is applied to courage' --

   Though if that's what he intends, he really should say, 'when applied to one kind of virtue in isolation from other virtues it is sometimes applied to courage or bravery or the like.'

   Because, for example, in this line from Plutarch's Life of Dion, describing an encounter between Plato and the tyrant of Syracuse, the translator, Bernadotte Perrin, writing in 1918, says,

   At this meeting the general subject was human [andros -- man's] virtue [Areté -- Manhood], and most of the discussion turned upon manliness [andreia -- Fighting Manhood].

   So -- "Human Virtue" and "Manliness / Manhood" are juxtaposed, equated, identified one with the other.

   Except that the phrase Perrin translates as "Human Virtue" actually reads the Areté of Man -- that is, the Manly Excellence of Man -- which is the Manhood of Man -- the Man's Fighting Manhood.

   At this meeting the general subject was the Manhood of Man, and most of the discussion turned upon Fighting Manhood.

   Sound redundant?

   In that case, you need to review Liddell and Scott's definition of Areté

   From the same root [ARES] comes areté ... the first notion of goodness being that of manhood, bravery in war; cf. Lat. virtus.

   Manhood.

   "the first notion of goodness being that of manhood"

   And, Liddell and Scott re-inforce that point by saying that areté is

   goodness, excellence, of any kind, esp. of manly qualities, manhood, valour, prowess, Hom., Hdt. (like Lat. vir-tus, from vir).

   Manhood.

   "goodness, excellence, of any kind, esp. of manly qualities, manhood, valour, prowess"

   Manhood:

   The first notion of Goodness.

   The first notion of Goodness is that of Manhood.

   Manhood.

   True Manhood, which is Fighting Manhood.

   And the word Perrin translates as "Manliness" is Andreia; which, once again, is how the standard Ancient Greek Lexicon, written by Liddell and Scott, translates it:

   andreia

   manliness, manhood, manly spirit, Lat. virtus

   Nevertheless, sometimes, a translator will render the word "Andreia" as valor -- as happens in this passage we looked at in Biblion Proton when Sokrates is talking about the "broken ears" -- battered and broken from Boxing -- of the Spartans and their allies:

   The Spartans owe their superiority to fighting and valor

   Doesn't matter.

   Because the word is still -- Andreia -- MANHOOD:

   andreia

   manliness, manhood, manly spirit, Lat. virtus

   Which means that the passage actually reads -- and meant, to a Greek -- this:

   The Spartans owe their superiority to Fighting and Manhood.

   And Manhood of course is Fighting Manhood.

   Which means that the passage actually reads -- and meant, to a Greek -- this:

   The Spartans owe their superiority to Fighting and Fighting Manhood.

   So -- if this passage sounds redundant --

   At this meeting the general subject was the Manhood of Man, and most of the discussion turned upon Fighting Manhood.

   that's because it is.

   Because that's the way the Greeks thought.

   Areté -- Fighting Manhood -- derives from Ares -- the God of Fighting Manhood ; and Andreia -- Fighting Manhood -- derives from Andros -- Man -- who is Man -- who is Manly -- who possesses Manhood -- because He Fights :

   αρετη Αρης

   ανδρεια ανδρος

   In Masculinist cultures like the Warriordoms of Ancient Greece, informed as they are by the Warrior World of Being, the Warrior Kosmos, the constant repetition of the words for Man, Manhood, Fighting, Fighting Manhood, and the God of Fighting Manhood -- becomes incantational :

   Ares, Areté, Andros, Andreia.

   And that incantational repetition becomes in effect a cultural message which unceasingly extols -- Fighting Manhood.

   Moreover, in terms of integral or "involved" Virtue, which we've repeatedly discussed, Andreia means Fighting Manhood.

   That's what it means -- and that's what Prof Fowler, writing almost a hundred years ago, almost certainly means also.

   Once again, he's using the word "courage" instead of Manhood, because, in 1921, when he was translating, courage was understood to be a constituent of Manhood.

   But it no longer is so understood.

   In addition, in 1921, most educated people studied first Latin and then Greek, and in the course of studying Latin they were introduced to Virtus, and the concept of a Manhood which embraces all the positive and active virtues of the perfect Man.

   Afterwards, when they studied Greek, they encountered Andreia, and it's reasonable to assume that their professors told them that Andreia was the Greek equivalent of Virtus -- and, moreover, that's what they would have learned when they looked up the word in their print edition of Liddell and Scott :

   manliness, manhood, manly spirit, Lat. virtus

   But of course that was in 1921 ; it's now 2014, and almost no one studies Latin and Greek.

   And, in any case, the word "courage" alone isn't adequate -- and never has been -- as Prof Fowler has the decency to state and admit.

   Yet words like "courage" or "bravery" or "valour" are what you often see in English translations -- when the Greek text reads Andreia or Areté.

   But Andreia and Areté mean Manhood -- Fighting Manhood -- which is the sum of and which embraces all the noble excellences of the perfect Man.

   Which is why I have to keep stressing what exactly it is that Andreia and Areté and Manhood -- actually mean.

4. Prof Fowler: but throughout this discussion it [andreia] is used in the wider sense, for which there is no single English equivalent.

   Bill Weintraub:

   "throughout this discussion" -- Prof Fowler is referring to the discussion in the Statesman, which is the Platonic dialogue he's translated, and the discussion he refers to is, basically, about how the Statesman, the Ruler of a City-State, can achieve what we might call balance in and among the various components of virtue such as andreia and sophrosyne (self-control) and thus balance in his citizens -- who, of course, are Men.

   Paul Shorey: The Statesman,

   like the rulers in the Republic and the Laws, is to control marriages and the propagation of the race, especially with a view to blending by both eugenics and education the oppositions of the energetic and sedate temperament.

   ~What Plato Said

   (And that, by they way, is yet another transparent borrowing, by Plato, from Spartan practice :

   At Sparta -- aggression -- which is an expression of Fighting Manhood -- was "blended" with obedience -- which is an expression of self-control.

   Those twin Spartan Virtues of Aggression and Obedience were ceaselessly inculcated into the boys in the agogé, and it's reasonable to assume that eugenically, that blend was what the Spartans were looking for :

   [Lykourgos, the Spartan law-giver,] made it honourable [kalon -- morally beautiful] for worthy men to share children and their production, and derided people who hold that there can be no combination or sharing of such things, and who avenge any by assassinations and wars. Thus if an older man with a young wife should take a liking to one of the well-bred [kalos kai agathos -- noble and brave, noble and virile, morally beautiful and manly ; see also kalokagathos -- a man as he should be] young men and approve of him, he might well introduce him to her so as to fill her with noble [gennaios] sperm and then adopt the child as his own.

   ~Plutarch, Lycurgus, 15.7, translated by Talbert.

   "Fill her with Noble Sperm" is exactly what the Greek says ; and "Noble Sperm," in the Spartan context, is Sperm created by a young Man who possesses a good-to-magnificent physique, and, true product of Ta Kala and the Agogé, is both fiercely Aggressive and instantly Obedient.

   And that of course is the purpose of the exercise -- to preserve and extend that Pugnacious and Harmonious Young Man's -- and his Noble Sperm's -- bloodline.)

   So, Prof Fowler says, "throughout this discussion it [andreia] is used in the wider sense, for which there is no single English equivalent."

   "no single English equivalent"

   Well, perhaps that was true in 1921, and perhaps not.

   Perhaps, by 1921, the word Manhood was becoming a bit too blatant and too strong for educated and increasingly heterosexualized taste.

   But what I'm doing in this Lexicon of Manhood, clearly, is to make the term Fighting Manhood the single English equivalent.

   And I'm doing that by demonstrating that the term Fighting Manhood can be said to incorporate all these other Greek words -- Areté, Arren, Agathos, Agathon, eupsychia, Eukosmos, Kalos, Kalon, Kala, Orthos, Timé, and so forth -- which words, as a practical and functional matter, all *reduce* to Fighting Manhood.

   So -- if we come back to this statement by Prof Fowler --

   The word andreia ανδρεια has a much wider meaning than the English "courage."

   Like the Latin "virtus," it embraces all qualities which are desirable in a perfect man, especially the more active and positive virtues.

   We can see that that's true.

   We look again at Lewis and Short's definition of Virtus :

   f. vir [man], manliness, manhood, i. e. the sum of all the corporeal or mental excellences of man, strength, vigor; bravery, courage; aptness, capacity; worth, excellence, virtue, etc.

   Both Andreia and Virtus -- and Areté -- mean Manhood, Fighting Manhood, that is, the sum of all the corporeal and mental excellences of Man :

   strength, vigor ;

   bravery, courage ;

   aptness, capacity ;

   worth, excellence, virtue.

   In short, Fighting Manhood is Goodness.

Fighting Manhood is Goodness.

Both the First, and the Last, Notion of Goodness.

Fighting Manhood is Goodness.

And if Fighting Manhood is Goodness --

Fighting Manhood is the Spiritual Essence -- of Man.

It is Manly Goodness.

It is the Manly Idea of Good.

It is Man's Idea of Good.

And while, as we've also discussed, Plato himself never defines the Idea of Good, he does say that its attributes, its constituents, are truth [aletheia], beauty [kalon], and symmetry [symmetria].

xxx

Fighting Manhood is both Heroic and Virtuous.

Encompassing both Flesh and Spirit,

Fighting Manhood both Ennobles and Exalts.

Bill Weintraub

January 30, 2014

Recently I've been reading John Milton, the great English poet and defender of the Puritan and Parliamentary Revolution. I've been reading his prose pieces -- which were written to advance that Revolutionary cause. If you think I'm dogmatic and militant -- you should read Milton. But his militancy helped bring about the freedoms we have today. As Warrior Brian said to me in an email regarding the need to organize:

If an army went into battle without proper training and organisation they would lose. Historic example, in the English Civil War (1642 to 1646) the army of King Charles 1st was better organised and won most of the first battles; however Oliver Cromwell trained and organised the men fighting on Parliament's side into the New Model Army, and they won! If they had not been so organised the King would have carried on as the dictator he had been. Maybe eventually we would have got the freedoms that we enjoy now but it would have come more slowly and the monarch would have given them very grudgingly; so organisation is as you say vital to winning.

And Militancy is vital -- to organization.

---

---

---

---

1. How to read Liddell and Scott's definitions of ancient Greek words :

   In Liddell and Scott's definitions of ancient Greek words, the words in italic type are the actual definitions of the Greek word, while the words in roman type are explanatory and/or serve to link several words.

   For example, in this entry on

   Aidos : reverence, awe, respect for the feeling or opinion of others or for one's own conscience, and so shame, self-respect, sense of honour

   reverence, awe, respect and shame, self-respect, sense of honour are the actual translations of the word ; that is, Aidos can mean and can be translated as reverence, awe, respect, shame, self-respect or sense of honour.

   The last three definitions derive from the first three in the way that Liddell and Scott explain in roman type :

   reverence, awe, respect for the feeling or opinion of others or for one's own conscience, and so shame, self-respect, sense of honour

   In other words, because the Warrior has reverence, awe and/or respect for the feeling and opinion of others or for his own conscience, he may feel shame, self-respect, or a sense of honour.

   So -- to take a specific instance -- in Sparta, the young Warriors were taught to always give up their seat to an elder Warrior.

   A young Warrior, seeing an elder Warrior who needs a place to sit, will give up his seat to that elder because of the reverence, awe, or respect he has for the opinion of his peers or the promptings of his own conscience.

   If he does not give up his seat, he'll feel shame.

   While if he does offer his seat to the elder, he'll experience self-respect and a sense of honour.

   Same with keeping his place in the Hoplite formation.

   The Warrior would feel shame if he broke ranks and ran away.

   While he feels honour when he stays at his post.

   Thus aidos can mean both shame and honour or self-respect, and it derives from the sense of reverence, awe, and respect which the Warrior feels for the opinion of his elders, his peers, and his own conscience.

   And -- if you go to the definition of aidos as it appears in our Lexicon, you'll see that I've written an explanation under Liddell and Scott's definition -- which expands upon what I've just said.

   Here's another example :

   Areté / Areta : goodness, excellence, of any kind, esp. of manly qualities, manhood, valour, prowess (like Lat. virtus, from vir)

   So -- areté / areta (the Doric form of the word) -- can be translated as goodness or excellence of any kind, but especially of manly qualities -- qualities such as goodness, excellence, and virtue -- thus areté / areta can be translated as Manly Goodness, Manly Excellence, Manly Virtue -- or just plain Manhood, which is really what the word means when referring to a human male -- and Liddell and Scott add, valour, prowess --

   Which makes perfect sense, because valour is the Willingness to Fight, and prowess is the Ability to Fight ; and Areté / Areta is Manhood, which, at its most basic, is The Willingness and Ability to Fight.

   And, Liddell and Scott say, under their entry for Ares,

   From the same root [ARES] come areté, ari-, areion [better -- stronger, braver, more Manly], aristos [best -- strongest, bravest, most Manly], the first notion of goodness being that of manhood, bravery in war ; cf. Lat. virtus

   So they repeat the word goodness, saying "the first notion of goodness being that of manhood, bravery in war."

   And in both definitions they refer the reader -- and this is a VERY IMPORTANT POINT -- with the words "cf." = confer = compare Lat. = Latin -- virtus.

   They tell the reader to compare the Greek word areté / areta with the Latin, that is, Roman, word, virtus.

   Why?

   Because, and again this is a VERY IMPORTANT POINT, from the Renaissance forward, boys were taught Latin FIRST -- and then ancient Greek.

   Again, kids learned Latin BEFORE they learned Greek.

   That was the standard pedagogy for centuries -- and until very recently.

   Therefore, Liddell and Scott FREQUENTLY make reference to Latin words -- assuming that their readers, most of whom are students, have already learned some Latin -- and perhaps a lot.

   And those students certainly would have learned the Roman words vir -- man -- and virtus -- which is usually translated as "virtue," but which really means, according to Charlton Lewis, another 19th-century scholar, "manliness, manhood, i. e. the sum of all the corporeal or mental excellences of man, strength, vigor; bravery, courage; aptness, capacity; worth, excellence, virtue, etc."

   So :

   Both Areté / Areta and Virtus mean Manliness, Manhood, i. e. the sum of all the corporeal or mental excellences of man, strength, vigor; bravery, courage; aptness, capacity; worth, excellence, virtue.

   Which is something I explain in three places in our Lexicon, Understanding the Core Position and Actual Meaning of Andreia-Areté-Virtus within the Culture of Fighting Manhood ; Fowler's Translator's Note ; and The Attributes and Qualities of Fighting Manhood.

   Which is that Areté / Areta / Andreia -- and Virtus -- mean and are essentially the same thing or, if you prefer, set of attributes.

   Of which *the most important*, consistently, in both cultures, both of which are Warriordoms, is Fighting Manhood, which is The Ardent Willingness and Requisite Ability, to Fight.

   Again :

   Liddell and Scott expect the average student of Greek, who in their day would have been an adolescent boy, or perhaps younger, to have already encountered the Latin / Roman word Virtus, and know what it means.

   They also expect the boy's teacher, who's a classicist and who knows both Latin and ancient Greek -- to make the comparison for the boy.

   Which means that when you read a Liddell and Scott definition, and see a reference to a Latin word which, on the Perseus website, is always a clickable link -- you should click on it -- and see what the word means.

   Because, again, Liddell and Scott expect, and not without reason, that you know what it means.

   So :

   That's how to read a Liddell and Scott definition.

   The words in italic are the actual translation, the words in roman are explanatory, and the comparisons to Latin words, indicated by the notation "cf. Lat." -- matter.

2. Please note :

   This Word List is not the Lexicon.

   This Word List is just a list of words.

   If all you do is glance at this list, without reading the Lexicon itself, you

   a.) Will not learn or otherwise benefit from either the Lexicon or this list; and

   b.) Will betray yourself to me if you write to me -- because I know when someone's done the reading -- or hasn't.

   Put differently:

   The Lexicon spells out and otherwise makes plain the relationship between and among these words.

   The list doesn't.

   It's just a list.

   Translation:

   There is a HUGE difference between this list -- and the Lexicon.

   So -- if you want to stay abreast with the Alliance, and understand why the Alliance thinks and acts as it does --

   And what that means for your one sweet and precious life --

   You need to read the Lexicon.

Bill Weintraub

---

---

• Aaptos : not to be touched, resistless, invincible, χειρες ααπτοι, Hom., Hes.

  ααπτος

• Aatos : insatiate, c. gen., Αρης ατος Πολεμοιο, Ares insatiate of Fight, Il.

  αατος

• Achilleus : Achilles, son of Peleus and Thetis, prince of the Myrmidons ; the Greatest Warrior at Troy and the Greatest Mythic Warrior

  Αχιλλευς

  From

  Achos : grief, pain ; the grief of the hero being the subject of the Iliad

  Αχος

Achilles' slaying of Hektor is the first and most important example of how a self-less self-love, when combined with
the Warrior's natural instinct for aggression, leads to heroic self-sacrifice ; for Achilles knows that by choosing
to slay Hektor and so avenge his Lover's death, he himself will die young -- as Plato explains :

Achilles, son of [the Goddess] Thetis, the Gods honored and sent to his place in the Isles of the Blest, because having learnt from his mother that he would die as surely as he slew Hector, but if he slew him not, would return home and end his days an aged man, he bravely and with grace [tolmao] chose to go and succour [bontheo] his lover Patroclus, avenged [timoreo] him, and sought death not merely in his behalf but in haste to be joined with him whom death had taken. For this the Gods so highly admired him that they gave him distinguished honour [Timé], since he set so great a value on his lover. . . . For in truth, there is no sort of Areté -- no sort of Manly Excellence, Manly Goodness, Manly Virtue, and Fighting Manhood -- deemed more Honourable [timao] by the Gods than this which comes of Romantic, Passionate, Love between Men [Eros] .

~Plat. Sym. 180a, translated by Fowler and myself.

In Ares Is Lord, we regard Achilles, as did the ancients, as the single most Manly Man, ever to live.

And the great classicist Werner Jaeger tells us that Achilles was the Pattern-Hero for all subsequent Greek and Roman Men.

Readers can learn more about Achilles' Self-Less Self-Love and Heroic Self-Sacrifice in Chapter III, Part IV of Biblion Pempton.

Related:

Patroklos

• Achaia : Achaia in the northern Peloponnese ; according to Xenophon's Anabasis, many of the 10,000 hoplites who marched "upcountry" with Cyrus were from the central and northern Peloponnese, including Arkadia and Achaia

  Αχαια

  

  Related:

  Achaios : Achaian, Lat. Achivus ; in Homer hoi Achaioi οι Αχαιοι, the Achaians or Greeks generally

  Αχαιος

  Related:

  Arkadia

• Achreios : useless, unprofitable, good for nothing ; esp. unserviceable, unfit for war

  αχρειος

• Adamas : properly the untamed, unconquerable :

  I. as Subst. adamant, i. e. the hardest metal, prob. steel : metaph. of any thing unalterable ; 2. the diamond, Theophr. ; II. as adj., metaph., the inflexible, of Hades, Theocr.

  αδαμας

  Adamantinos : adamantine, Aesch., etc. : metaph. hard as adamant, σιδηροις και αδαμαντινοις λογοις Plat. ; adv. αδαμαντινως, Plat.

  αδαμαντινος

• Adees : without fear, fearless, adees thanatou αδεης θανατου fearless of death

  αδεης

• Adelphos : Brother ; derives from delphus δελφυς = the womb ; adelphoi αδελφοι are properly sons of the same mother :
  I. as Subst., adelphos, ho αδελφος, ο -- a brother, or generally, a near kinsman,, adelphoi αδελφοι brother and sister, like Lat. fratres ;
  II. adj., adelphos αδελφος, brotherly or sisterly ; like Lat. geminus, gemellus, of anything in pairs, twin

  αδελφος

• Adephagos : eating one's fill, gluttonous

  αδηφαγος

• Adikema : a wrong done, a wrong, Lat. injuria ; a wrong done to one ; that which is got by wrong, ill-gotten goods

  αδικημα

• Adolos : I. without fraud, guileless, of treaties, Lat. sine dolo malo ; II. of liquids, unadulterated, genuine ; metaph. guileless, pure

  αδολος

• Aeido : to sing, Il., etc. : then of any sound, to twang, of the bowstring, Od. ; to whistle, of the wind, Mosch. ; to ring, of a stone struck, Theocr.

  αειδω

• Aei : The Root is AEF ; cf. Lat. aevum [neverending time, eternity], aetas [the life of man, age, lifetime, years].

  always, for ever, Hom., etc. ; ο αει χρονος eternity, Hdt., Plat. ; οι Αει Οντες the Immortals, Xen., etc.

  αει

• Aeigenes : everlasting, Plat., Xen.

  αειγενης

  Derives from:

  Aei ; and,

  Gignomai

• Aenaos : 1.ever-flowing, Hes., Hdt., Trag. ; 2. generally, everlasting, aretas aenaon kleos αρετας αεναον κλεος, Simon. ; rare in attic prose, Xen., Plat.

  αεναος

• Aetos : I. an eagle, Hom., etc. : proverb., aetos en nephelaisi αετος εν νεφελαισι , of a thing quite out of reach, Ar. ; 2. an eagle as a standard, of the Persians, Xen. ; of the Romans, Plut. ; II. in architecture, the pediment of a temple, Ar.

  αετος

• Agalma : a glory, delight, honour ; a pleasing gift, esp. for the Gods ; a statue in honour of a God ; an image, as an object of worship, etc. ; then generally,= andrias ανδριας, any statue

  αγαλμα

• Agamai : to wonder, be astonished, to admire a person or thing ; in bad sense, to feel envy, bear a grudge against

  αγαμαι

• Agan : very, much, very much ; in bad sense, too, too much, Lat. nimis, as in the famous meden agan μηδεν αγαν, ne quid nimis, not too much of any thing

  αγαν

  Related:

  Agazo : exalt overmuch ; honour, adore

  αγαζω

• Aganos : mild, gentle, kindly, of words, Hom., Pind. ; in Hom. of the shafts of Apollo and Artemis, as bringing an easy death

  αγανος

  Related:

  Belos

• Agapenor : loving manliness, manly

  αγαπηνωρ

  Agapenor is a combination of

  Agape : love : esp. brotherly love, charity ; the love of God for man and of man for God

  αγαπη

  And

  Enore-e : Doric is Anorea Ανορεα, which derives from Aner (Ανηρ) Man, and is, say Liddell and Scott, a poet. word for Andreia Ανδρεια, which derives from the genitive form of Man, Andros.

  So :

  Anorea ← Aner

  Andreia ← Andros

  This is how Liddell and Scott define Enore-e/Anorea :

  Manhood, prowess, manly beauty, its strength, force ; in pl., triumphs of manhood

  ηνορεη

  Manhood, prowess, Manly beauty, its strength and force

  That's what MEN LOVE.

  Let's repeat that:

  Manhood, prowess, Manly beauty, its strength and force

  That's what MEN LOVE.

  Because that's what Agapenor means :

  Loving Manhood, loving Prowess, loving Manly Beauty, loving Manhood's Strength and Force

  Agapenor, once again, is a combination of the words Agape -- Love ; and Enore-e, which, in the Spartan dialect, is pronounced Anorea -- Manliness, Manhood, Manly Spirit.

  Agapenor is Loving Manliness, Manhood, Manly Spirit.

  In Greek, it looks like this : αγαπ - ηνωρ -- Loving Manhood -- and it is, say Liddell and Scott, an "epith. of heroes."

  Heroes.

  Heroes love Manliness, love Manhood, love Manhood's Prowess, its Strength and Force.

  Agapenor is a foundational word among the Greeks, it goes all the way back to the Iliad, which is often described as the ancient Greek Bible, and it refers to Heroes and Warriors who both love Manliness -- and are themselves Manly.

  Agapenor is also a foundational word for Ares is Lord, for, as you will learn in Biblion Pempton of our Lexicon of Manhood, it's Lord Ares who has apportioned the Love of Manhood -- to the Souls of Men.

  αγαπηνωρ

  Related :

  Agenor

  Agenoria

• Agapetikos : disposed to love, affectionate

  αγαπητικος

  Derives from :

• Agapa-o : to treat with affection, to caress, love, be fond of ; Pass. to be beloved

  αγαπαω

  Also related:

• Agapetos : dearly beloved, worthy of love

  αγαπητος

• Agathon, to ; tagathon : the Good, cf Lat. summum bonum, the Supreme Good

  αγαθος -- see definition II, 2.

• Agathos : excellent, good, noble, brave, Manly

  αγαθος

  Agathos, which is often translated as "good," is the adjectival form of the noun Areté / Areta -- Excellence -- which, when referring to a Man, means Manly Excellence which is Manhood, Fighting Manhood -- The Willingness and Ability to Fight.

  If Areta is the noun, then, meaning Manhood, meaning the Willingness and Ability to Fight ;

  Agathos is the adjective, meaning Manly, meaning Willing and Able to Fight.

  Which means that a Manly Man is a Man who's Willing and Able to Fight ;

  While Manly Excellence is Excellence which is Willing and Able to Fight, Manly Virtue is Virtue which is Willing and Able to Fight, Manly Goodness is Goodness which is Willing and Able to Fight, and Manly Honour is Honour which is Willing and Able to Fight.

  So :

  First and foremost, Areté / Areta means Manliness, Manhood, Fighting Manhood, which is the Willingness and Ability to Fight ;

  While Agathos is the adjectival form of Areté / Areta, and means Willing and Able to Fight.

  At the same time, because Areté / Areta means excellence, Agathos, as the adjectival form of the noun, means excellent, and cannot be understood, when referring to a Man, without reference to Manly Areta which is Manly Excellence, that is, the Sum of All the Corporeal and Mental Excellences of Man :

  Manliness, Manhood : Vigor, strength, might, power, potency ; Valour, gallantry, fortitude ; Virtue, goodness, moral perfection, high character ; Value, worth, merit.

  So:

  To the ancient Greek mind, when a Man is described as "agathos," the description carries all these other meanings --

  Manliness, Manhood : Vigor, strength, might, power, potency ; Valour, gallantry, fortitude ; Virtue, goodness, moral perfection, high character ; Value, worth, merit --

  with it.
  

  ---

  For all those reasons, the definition of agathos we encourage you to memorize in the Alliance and Ares Is Lord is

  Manly -- that is, Willing and Able to Fight

  When referring to a Man, that's what agathos means, and even when referring to an object, like a Kothon, the word has strong Masculinist and Martial connotations.

  In general, in the ancient world, the importance of Fighting Manhood and words which reference Fighting Manhood -- is global.

  That said, and arguably :

  Since Kalos = Noble and Beautiful ;

  We can think of

  Agathos as equaling Manly and Excellent.

  In both cases, the word means both at the same time :

  That is, Kalos doesn't mean Noble or Beautiful -- it means Noble and Beautiful.

  And Agathos means Manly and Excellent.

  For to an ancient Greek, that which is Manly is also Excellent -- and that goes without saying.

  If it's Manly it's Excellent.

  Manly and Excellent, therefore, is redundant ; but it's a redundancy which is probably useful and indeed necessary for modern students of the Greeks.

  And there's also a corollary from Werner Jaeger which we discuss at length in Understanding the Ethical Supremacy Conferred by Fighting Men and their Fighting Manhood in Chapter X of Biblion Pempton :

  Remember that the Greek for 'good' [agathos] does not merely have the narrow ethical sense we give it, but is the adjective corresponding to the noun areté, and so means 'excellent' in any way. From that point of view ethics is only a special case of the effort made by all things to achieve perfection.

  [emphasis mine]

Which means that Manly Ethics, Manly Virtue, Manly Goodness, and Manly Honour, is epitomized by the Strenuous Physical Struggle of Two Men to Perfect Their Manly Excellence, Their Fighting Manhood.

Highly Related:

agathos machesthai αγαθος μαχεσθαι : Manly and Excellent at Fighting

See also:

The Attributes and Qualities of Fighting Manhood.

• Agema : anything led, a division of an army, corps, Xen.

  Discussion: Understanding the role of the agema in Alexander the Great's army, 336 - 323 BC :

  In the army of Alexander, the hypaspistai were an elite unit of 3,000 "shield-bearers" chosen for their strength, speed, and stamina. Classicist James Romm, writing in the Landmark Arrian, says they were "almost always the first selected [by Alexander] for fast-moving pursuits or taxing physical challenges."

  The agema or "Royal Squadron" was a subset of the hypaspistai, consisting of 1,000 men who served as Alexander's personal bodyguard when he was on foot.

  And there was also a cavalry agema, so that Alexander was covered when he was riding.

  So :

  Alexander had three sets of bodyguards -- the two agemas, and the seven-man personal Σωματοφυλαξ consisting of Macedonian Nobles like Ptolemy and Peucestas and Leonnatus.

  αγημα

• Agenoria : manliness, manhood, courage, Il.

  αγηνωρια

  Derives from:

• Agenor : from αγαν and ανηρ : poet. adj., manly, courageous, heroic, Il.; in bad sense, headstrong, arrogant, Hom., Hes.

  αγηνωρ

  Doric:

  αγανωρ

  Discussion :

  Agenor is formed from the words agan -- very, much, very much ; and aner -- Man.

  So that, through crasis, we get Ag'Enor = Very Man, Much Man, Very Much Man = Manly.

  And from Ag'Enor, there derives Agenoria -- Manliness, Manhood.

  Both words are Homeric.

  Basically, then, Man and Warrior are synonymous for the Greeks -- as they are for all Warriordoms.

  He who is "Very Man" is Manly, that is, Willing and Able to Fight.

  And "Very Man" + ness = Manliness, Manhood -- which, again, defines a Man, and is the Willingness and Ability to Fight.

  Related :

  Agapenor ;

  Enore-e / Anorea ;

  Bianor

• Agerochos : I. poet. adj. high-minded, lordly, Hom., etc. ; in Pind. of noble actions ; II. haughty, arrogant, insolent, Archil., Luc. : so adv. αγερωχως, Anth.

  αγερωχος

• Agesilaos : Leader of Men, Chief of Men -- Agesilaos the Great was a Spartan king who ruled from 400 to 360 BC.

  Αγησιλαος

  From:

  Agos = Leader ; and

  Laos : the people or men ; in the warlike language of the Iliad, the people or men of the army, soldiers ; also a land-army, opp. to a fleet ; the common men, opp. to their leaders

  λαος

• Agias : ancient Greek name of the archaic and classical periods ; in Xenophon's Anabasis, Agias of Arkadia is one of five Greek generals enlisted to support the rebellious Persian prince Cyrus ; after Cyrus is killed, Agias is treacherously seized by the Persians and murdered.

  The name Agias may derive from Agios -- devoted to the Gods ;

  or from Agos -- Leader.

  Αγιας

• Agios : devoted to the Gods, sacred, holy, Lat. sacer : 1. of things, esp. temples ; 2. of persons, holy, pure

  αγιος

• Aglaia : triumph, triumphal festivity, celebration ; Festivity, one of the Graces

  αγλαια

• Agnoeo : I. Passive not to perceive or know ; II. absol. to go wrong, make a false step ; agno-on αγνοων ignorantly, by mistake

  αγνοεω

• Agnoia : want of perception, ignorance

  αγνοια

• Ago : to lead or carry, to convey, bring, with living creatures as the object

  and many related meanings -- please see the link:

  αγω

• Agogé : direction, training, esp. of the public education of the Spartan youth, Αγωγη εν Λακεδαιμονι

  Αγωγη

  There were probably four categories of males within the agogé :

  1. Boys aged 7 - 17, called Paides.

  2. "Youths of fighting age," aged 18 - 19, called Paidiskoi -- elsewhere in Greece, they were called Epheboi.

  3. Eirenes, aged 20, that is, at least two years beyond the class of boys, and who had charge of a troop or herd -- Boua -- of younger males.

  4. Young Men, aged 20 - 29, called Hebontes οι ηβωντες

  The raising and training of the boys and young men was a communal activity, shared by all the adult Men -- that is, by all the adult Spartan Warriors ; however, according to Plutarch, one Man, the Paidonomos, was to some degree in charge of and responsible for the process.

  At the age of 30, men married, and joined an all-male dining club or mess, the Phidition.

  However, even after marrying, the Men -- again, that's the Warriors -- were expected to follow a regimen, as Plutarch explains :

  [24.1] The training [paideia] of the Spartans lasted into the years of full maturity [enelikos -- the prime of Manhood]. No man was allowed to live as he pleased, but in their city, as in a military encampment [stratopedon], they always had a prescribed regimen [diaita -- mode of life] and employment in public service [diatribe peri ta koina / ta koina = public service, public affairs], considering that they belonged entirely [nomizo] to their country [patris] and not to themselves, watching over the boys, if no other duty was laid upon them, and either teaching them some useful [chresimos] thing, or learning it themselves from their elders. [Translated by Perrin and Talbert]

  [2] For one of the noble [kalos] and blessed [makarios] privileges which Lykourgos provided for his fellow-citizens, was abundance [aphthonia] of leisure [schole], since he forbade their engaging in any mechanical art whatsoever, and as for money-making, with its laborious efforts to amass wealth, there was no need of it at all, since wealth awakened no envy [azelos] and brought no honour [atimos]. [Translated by Perrin]

  ~Plut. Lyc. 24.1-2

  Please click here for a fuller discussion of the Spartan Agogé.

  Related:

  Agogos : leading, guiding, and as Subst., guide ; the power of leading men ; leading towards, drawing, attracting, drawing forth, eliciting

  αγωγος

• Agonia : a contest, struggle for victory ; gymnastic exercise, wrestling

  Within the Holy Communion of Ares Is Lord, the term Fight Agonia refers to both ancient and contemporary Boxing, Wrestling, and Pankration or Mixed Martial Arts.

  In the Communion, as in the ancient world, both training and actual conflict in Fight Agonia is experienced, as Andronikos says, "by a Free Man competing with his peers, naked, unfettered by any element foreign to his own body, conforming only to the rules of the game, with the sole aim of winning for himself an olive crown -- in other words a purely moral victory -- and the praise of his fellow Men."

  αγωνια

Related:

Agon : a battle, action, struggle, contest for a prize at the games

αγων

Related:

Agonios : of or belonging to the contest

αγωνιος

Related:

Agonisma : a contest, in pl. deeds done in battle, brave deeds

αγωνισμα

Related:

Agonioi Theoi : the Gods who preside over the Games, over the Contest, over the Fight

αγωνιοι Θεοι

Related:

Agonistes : a combatant ; a rival at the games, competitor ; one who struggles for a thing, a champion

αγωνιστης

Antagonistes : an opponent, competitor, rival

ανταγωνιστης

Related:

Agonizomai : to contend for a prize, to fight, to struggle

αγωνιζομαι

Related:

Enagonizomai : I. Dep. to contend or fight among others, c. dat., Hdt. ; II. γη ευμενης εναγωνισασθαι favourable to fight in, Thuc.

εναγωνιζομαι

Related:

Diagonizomai : I. Dep. to contend, struggle or fight against, Xen. ; II. to fight desperately, contend earnestly, Thuc., Xen.

διαγωνιζομαι

Related:

Agonothetes : 1. judge of the contests, director of the games, or (later) an exhibitor of games ; 2. generally, a judge

αγωνοθετης

• Agora : an assembly of the people, opp. to the Council of Chiefs, Homer ; the place of Assembly, used not only for debating, trials, and other public purposes, but also as a market-place, like the Roman Forum ; but to lounge in the market was held to be disreputable

  αγορα

  Related:

  Agoraios : I. in, of, or belonging to the αγορα, Hdt., attic ; Ερμης Αγοραιος as patron of traffick, Ar. ; II. frequenting the market, etc. ; αγοραιοι, οι, loungers in the market, Lat. circum-foranei, sub-rostrani, Hdt. ; hence generally, the common sort, low fellows, Ar., Plat., etc. ; 2. of things, low, mean, vulgar, Ar. ; III. generally, proper to the αγορα, skilled in, suited to forensic speaking, Plut.

  αγοραιος

  Discussion :

  In Xenophon's "historical romance" Paideia Kyrou, The Education of Kyrus, which is obstensibly about Kyrus the Great of Persia, but in which Xenophon transplants Spartan customs and institutions from Greece to the Middle East, there's an Ελευθερα Αγορα, a Free Agora.

  It's deemed free because it's free of οι αγοραιοι -- "the hucksters [οι αγοραιοι] with their wares [ωνια], their cries [φωναι], and their vulgarities [απειροκαλια] are excluded, in order that their tumult [τυρβη] may not intrude on the orderly life [ευκοσμια] of the educated" ;

  And because this Agora is reserved for Free Men -- Warriors :

  This square . . . is divided into four parts ; one of these belongs to the boys -- παιδες ; one to the youths -- εφηβοι ; another to the men of mature years -- τελειοι ανδρες ; and another to those who are past the age for military service -- υπερ τα στρατευσιμα.

  So that once again, and as with Plato, we see a sharp difference being made between money -- and Manhood.

  And between those who exist for their own selfish gain, and those who Live, Selflessly, to Serve.

• Agra : a catching, hunting ; a way of catching that which is taken in hunting, the booty, prey, game

  αγρα

• Agrios : living in the fields, Lat. agrestis : I. of animals, wild, savage, ; of men, of a countryman, as opp. to a citizen ; 2. of trees, wild ; 3. of countries, wild, uncultivated ; II. of men and animals, having qualities incident to a wild state : 1. in moral sense, savage, fierce, Lat. ferus, ferox ; 2. wild, brutal, coarse, boorish, rude ; 3. of things and circumstances, cruel, harsh, more wild, stormy ; III. as adverb -- αγριως : savagely

  αγριος

• Agroikia : rusticity, boorishness, coarseness

  αγροικια

  Related:

  Agroikos : I. of or in the country, Ar., etc. ; 2. of men, dwelling in the country, a countryman, rustic, ; then, opp. to asteios, clownish, boorish, rude, ; II. of land, rough, uncultivated, Thuc.

  αγροικος

• Agronomos : I. haunting the country, rural, wild, Od., Aesch. ; of places, Soph. ; II. as Subst., overseer of public lands, a magistrate at Athens, Plat.

  αγρονομος

  Related:

  Astynomos : I. protecting the city, Θεοι, Aesch.; οργαι αστυνομος the feelings of social life, Soph. ; II. as Subst. a magistrate at Athens, who had the care of the police, streets, and public buildings, five for the city and five for the Peiraeus, Plat., etc.

  αστυνομος

  See also:

  Asty

• Aiakos : Aeacus, son of Zeus and Aigina, father of Peleus, Telamon, Phokos, first king and patron deity of [the island city-state of] Aigina.

  Aiakos was the father of Peleus, who was the father of Achilles ; and Aiakos was the father of Telamon, who was the father of Ajax "the greater."

  Achilles and Ajax were, therefore, cousins ; and Ajax was second only to Achilles as a Warrior.

  Aiakos himself eventually became one of the three judges of souls in the underworld, and is so described in Plato's Gorgias.

  So the family was distinguished for Piety and Warriorhood [eusebeia kai polemike areté], which, to the Greeks, went naturally together.

  Αιακος

  Related:

• Aias : Ajax

  I. Telamonios, Telamoniades, megas Τελαμωνιος, Τελαμωνιαδης, μεγας, 'the greater,' son of Telamon from Salamis, half-brother of Teucer ; second only to [his cousin] Achilles in prowess [that is, exceptional valour, bravery, and ability in combat], Od. 11.550 ff

  II. Oiliades, Oileos tachus Aias, meion Οιλιαδνς, Οιληος ταχυς Αιας, μειων, 'the lesser,' Oileus' son, leader of Locrians, his death, Od. 4.499. The two heroes are often coupled in dual or pl., e. g. Aiante duo, therapontes Areos Αιαντε δυω, θεραποντες Αρηος, 'the two Ajaxes,' comrades-in-arms of Ares

  Georg Autenrieth. A Homeric Dictionary for Schools and Colleges. New York. Harper and Brothers. 1891.

  Αιας

• Aichmalotos : I. taken by the spear, captive to one's spear, taken prisoner ; ta aichmalota τα αιχμαλωτα booty ; II. aichmalotikos αιχμαλωτικος, doulosyne aichmalotikos δουλοσυνη αιχμαλωτικος, such as awaits a captive

  αιχμαλωτος

  Derives from:

• Aichme : the point of a spear, Lat. cuspis ; a spear ; a body of spearmen ; war, battle ; warlike spirit, mettle ; a sceptre

  αιχμη

• Aichmetes : I. a spearman, Hom. ; II. In Pind. as adj., 1. pointed, Keraunos κεραυνος. 2. warlike, Thumos θυμος.

  αιχμητης

  

• Aidios : everlasting, eternal ; es aidion ες αιδιον for ever ; as subst. to aidion το αιδιον the eternal

  αιδιος

• Aidoion : the genitals, both of men and women ; freq. in pl. ta aidoia τα αιδοια

  "orthon estin aidoion epi tou bathrou"

  ορθον εστιν αιδοιον επι του βαθρου

  "the erect male member is upon the pedestal"

  ~Pausanias describing a Herm, an image of Hermes, "most devoutly worshipped by the inhabitants," being "merely" or "only" -- "the erect male member on the pedestal"

  αιδοιον

  Related:

  Aidoios : regarded with reverence, august, venerable

  αιδοιος

  Related:

• Aidos : reverence, awe, respect for the feeling or opinion of others or for one's own conscience, and so shame, self-respect, sense of honour

  Aidos is a difficult concept for people in our culture, because we've been taught that "shame" is "bad."

  Even Werner Jaeger, writing at least seventy years ago, defines aidos as "honorable shame" -- which may or may not be an evasion.

  Aidos, however, can be conceptualized as "respect for the feeling or opinion of others or for one's own conscience" --

  which would produce the sense of "shame" and/or of "honor" which would compel a hoplites, for example, NOT to leave his position in the hoplite formation -- he would feel shame to do that before his peers, his fellow Warriors ; and his sense of honour would keep him in the ranks.

  Notice that Liddell and Scott say that the "shame" and "sense of honour" can be externally motivated -- by "respect for the feeling or opinion of others" --

  or internally motivated -- through "respect for one's own conscience."

  So -- Aidos is that "reverence, awe, and respect," which prevents a Man from doing something shameful and motivates him to do that which is self-respecting and honorable.

  Here's another example :

  As part of the agogé, Spartan boys were taught to "reverence, awe, and respect" their Warrior elders, and thus to always give up their seat to an older Man ;

  To not do so would be shameful -- to do so would be self-respecting and honorable.

  And this anecdote from Plutarch's Sayings of the Spartans illustrates that point:

  While the games were being held at Olympia, an old man was desirous of seeing them, but could find no seat. As he went to place after place, he met with insults and jeers, and nobody made room for him. But when he came opposite the Spartans, all the boys and many of the men arose and yielded their places. Whereupon the assembled multitude of Greeks expressed their approbation of the custom by applause, and commended the action beyond measure; but the old man, shaking "His head grey-haired and grey-bearded," and with tears in his eyes, said, 'Alas for the evil days ! Because all the Greeks know what is right and fair [ta kala -- Honourable, that which adheres to the Noble Warrior Way of Manly Moral Beauty], but the Spartans alone practise it.'

  αιδως

  Related:

  Aideomai : to be ashamed to do a thing ; to stand in awe of, fear, respect ; to feel regard for a person

  αιδεομαι

  Related:

  Aidemon : bashful, modest, Arist. EN 1108a32, etc. ; II. in bad sense, ignominious, shameful, Max.576

  αιδημων

  Related:

  Anaideia : shamelessness ; on the Areopagus [Ares' Hill, at Athens], lithos anaideias λιθος αναιδειας was the stone of unforgivingness, on which stood an accuser who demanded the full penalty of the law against one accused of homicide

  αναιδεια

  Derives from:

  Anaides : shameless ; anaidea deiotetos αναιδεα δηιοτητος, insatiate of strife

  αναιδης

  Please note :

  Anaideia derives from Anaides which derives from Aidos :

  αναιδης ← αιδως

  Aidos is shame ; an-aides is UN-shame.

• Aikizo : to treat injuriously, to plague, torment ; Pass. to be tormented

  αικιζω

• Aigeides : son of Aigeius

  The Aigeidai Αιγειδαι were the descendants of Aigeius ; please see our Lexicon entry on Spartoi to understand the importance of the Aigedai.

  Αιγειδης

• Aigina : Aegina, [an island city-state,] Il., etc.

  Αιγινα

  Related:

  Aiginetes : an Aeginetan, Hdt., etc.

  Αιγινητης

• Aigyptos : I. the river Nile, Od. ; called Neilos first in Hes. ; II. Egypt, Od.

• Aineias : Aeneas, son of Anchises and Aphrodite, ruler of the Dardanians, by his descent from Tros, a relative of Priam ; held in the highest honor by the Trojans ; destined to rule over the Trojan race.

  Αινειας

  That's the Greek version.

  Here's the Roman :

  Aeneas : Aeneas, son of Venus and Anchises, the hero of Virgil's epic poem, and ancestor of the Romans, worshipped after his death as Juppiter Indiges.

  Aeneas

  Related:

  Aeneis : the Aeneid, Virgil's celebrated epic, the hero of which is Aeneas, the progenitor of the Romans.

  Aeneis

• Aineo : according to Wm Slater's Lexicon to Pindar : to praise, approve, emulate -- and regarding the last, he refers the reader to zelo-o ζηλοω

  αινεω

• Ainos : I. dread, dire, grim, terrible, Hom. ; αινοτατε Κρονιδη most dread son of Cronus, Il. ; II. adv. αινως, terribly, i. e. strangely, exceedingly, Hom., Hdt. ; also αινα as adv., Il. ; Sup. αινοτατον, Il.

  αινος

  Related:

  Ain-aretes =, and via krasis, ainos + areté : translated variously : terribly brave, say Liddell and Scott ; cursed courage, says Lattimore ; baneful valour, says Murray ; to which we might add Dread Manliness and Grim Manhood

  αιναρετης

• Aireo : to take with the hand, grasp ; to take by force, to take a city ; to overpower, kill ; to take, catch, as in hunting

  αιρεω

• Aischros : A. causing shame, dishonouring, reproachful, Il. 3.38, etc. ; Adv. αισχρως, 23.473 ; II. opp. καλος : 1. of outward appearance, ugly, ill-favoured, of Thersites, Il.2.216 ; deformed, Hp. Art. 14 (Sup.) : but commonly, 2. in moral sense, shameful, base, infamous, Hdt. 3. 155, A .Th. 685, etc. ; επ αισχροις on the ground of base actions, S. Fr. 188, E. Hipp. 511 : -- το αισχρον as Subst., dishonour, S. Ph. 476; το εμον αισχρον my disgrace, And. 2.9 ; το καλον και το αισχρον virtue and vice, Arist. Rh. 1366a24, etc. Adv., shamefully, S. El. 989, Pl. Smp. 183d, etc. ; 3. ill-suited, awkward at it, X. Mem. 3.8.7

  As Subst., dishonour, disgrace, moral ugliness ; το καλον και το αισχρον, Lat. honestum et turpe, virtue and vice, Manhood and UN-manliness

  αισχρος

  Related:

  Aischyne : shame done one, disgrace, dishonour, shame for an ill deed

  αισχυνη

  Please note:

  Aischyne derives directly from Aischros.

  Related:

  An-aischyntia : shamelessness, Ar., Plat.

  αναισχυντια

  Derives from:

  An-aischyntos : I. shameless, impudent, Eur., Ar., etc.: το αναισχυντον, αναισχυντια, Eur. : -adv. -τως, Plat. ; II. of things, abominable, Eur.

  αναισχυντος

  Derives from:

  Aischyno : I. to make ugly, disfigure, mar ; 2. in moral sense, to dishonour, tarnish ; 3. to dishonour a woman ; B. Pass. to be dishonoured νεκυς ησχυμμενος, of Patroklos, Il. ; II. to be ashamed, feel shame

  αισχυνω

  Also related:

  Aischos : I. shame, disgrace, Hom., etc. : in pl. shameful deeds, Od. ; II. ugliness or deformity, of mind or body, Plat., Xen.

  αισχος

• Aisthetos : perceptible by the senses

  αισθητος

• Aitas : Doric word for a beloved youth, favourite, Theocr. : generally a lover, Anth.

  Interestingly, Basil Gildersleeve thinks that Hippokleas, the boy winner in the diaulos at the Pythian Games in 498 BC and the subject of Pindar's first epinikion, Pythian 10, may have been the aitas of Thorax, the leader of the Aleuadai, one of the great aristocratic families of Thessaly, and the man who commissioned Pythian 10.

  You can access Gildersleeve's notes, always an enjoyable and informative read, by going to Pythian 10 and clicking on the word "Load" next to "Notes (1885)."

  αιτας

• Aither : ether, the brighter purer air, the sky, above the aer αηρ (see below) ; also, one of the names -- Aither Αιθηρ -- Sky -- Xenophon suggests be given to Lakonikan hunting dogs in his Kynegetikos -- Hunting with Hounds.

  αιθηρ

  Related:

  Aer : the lower air, the air that surrounds the earth, opp. to aither αιθηρ, the upper air

  αηρ

• Aitho : to light up, kindle ; 2. intr. to burn or blaze

  αιθω

• Akademeia : the Academy, a gymnasion near Athens, where Plato taught

  Interestingly, the Gymnasion Akademeia was so called because it was located in a grove which contained a shrine to the hero Akademos -- Ακαδημος.

  According to Plutarch, in his Life of the legendary Athenian king and culture hero Theseus, when Theseus abducted Helen, later Helen of Troy, but at this point a young girl who, as it happens, was a Spartan and the sister of the Spartan heroes Polydeukes and Kastor -- later known as the Dioskouroi -- and if you click on that link you'll find an enlightening discussion of the Dioskouroi and their meaning for Men both ancient and modern --

  So -- according to Plutarch, when Theseus abducted Helen, he hid her in the town of Aphidnai, so as to conceal her from her brothers, who had led a Spartan army in pursuit of the girl and Theseus.

  When the Dioskouroi and their army reached Attika, the territory surrounding Athens,

  Akademos, who had learned in some way or other of [Helen's] concealment at Aphidnai, told them [the Dioskouroi] about it. For this reason he was honored during his life by the Tyndaridai [the sons of Tyndareos -- the Dioskouroi], and often afterwards when the Lakedaemonians invaded Attika and laid waste all the country round about, they spared the Akademeia, for the sake of Akademos.

  ~Plut. Thes. 32, translated by Perrin.

  If that's true, Plato's Akademeia was spared by the Spartans whenever they happened to invade Attika -- because the Athenian hero Akademos had told the Spartan heroes Polydeukes and Kastor -- where to find their sister.

  Ακαδημεια

• Akamptos : unbent, that will not bend, rigid, : metaph. unbending, unflinching, inexorable

  ακαμπτος

• Akarpos : without fruit, barren ; metaph. fruitless, unprofitable

  ακαρπος

• Akme : a point, edge ; the highest point of anything, the bloom, flower, prime, of man's age -- ακμη ηβης akme hebes -- the bloom of youth ; the best, most fitting time

  ακμη

  Related:

  Akmazo : to be in full bloom, be at one's prime or perfection ; to flourish or abound in a thing, to be strong enough to do

  ακμαζω

• Akoe : I. a hearing, the sound heard, Il. ; 2. the thing heard, hearsay, report, news, tidings ; II. the sense of hearing, Hdt., etc. ; 2. the act of hearing, hearing ; III. the ear

  ακοη

  Related:

  Akouo : to hear, Hom., etc. ; 2. c. gen. objecti, to hear of, hear tell of, Od. ; II. to know by hearsay, Od. ; III. absol. to hearken, give ear, to begin a proclamation, ακουετε λεωι hear, O people ; IV. to listen to, give ear to, Il. ; 2. to obey

  ακουω

  Related:

  Ous

  Akoe -- hearing -- is opp. to:

  Kophotes : deafness

  κωφοτης

• Akolastos : licentious, intemperate, undisciplined, unbridled

  ακολαστος

  Related:

  Akolasia : licentiousness, intemperance

  ακολασια

  Related:

  Kolazo : Properly, to curtail, dock, prune : then, like Lat. castigare, to keep within bounds, check, correct ; to chastise, punish

  κολαζω

• Akolouthos : following, attendant ; as Subst., a follower, attendant, ακολουθος, ο

  akolouthos Areos ακολουθος Αρεος -- an attendant or follower of Lord Ares, an acolyte

  ακολουθος

  Related:

  Akolouthia : a following, train, Soph., Plat. ; a following upon, conformity with, Plat.

  ακολουθια

  Sell also:

  Opedos

• Akon : a javelin, dart

  ακων

  Related:

  Akontion : javelin, diminutive of Akon

  ακοντιον

  Related:

  Akontistes : a darter, javelin-man

  ακοντιστης

  Related:

  Akontisis : javelin-throwing, Xen.

  ακοντισις

  Derives from:

  Akontizo : to hurl a javelin ; to hit with a javelin ; Pass. to be so hit or wounded ; to shoot forth rays, of the moon ; to pierce

  ακοντιζω

  

• Akra : a headland, foreland, cape ; a mountain-top, summit ; the citadel of a city, Lat. arx, Xen.

  ακρα

  Akra derives from Akros

• Akrasia : bad mixture, ill temperature

  ακρασια

  Later form of:

  Akrateia : incontinence, want of self-control

  ακρατεια

  Derives from

  Akrates

• Akratos : 1. of liquids, unmixed, sheer, of wine, Od. : esp., oinos akratos οινος ακρατος wine without water, Lat. merum ; 2. metaph., akratos melas ακρατος μελαν pure black, Theophr. ; akratos nux ακρατος νυξ sheer night, Aesch. ; ακρατος nous ακρατος νους pure intellect, Xen. ; 3. of conditions or states, pure, untempered, absolute, eleutheria, hedone ελευθερια, ηδονη Plat. ; akratos pseudos ακρατος ψευδος a sheer lie, Plat. : adv. -τως absolutely, Luc. ; 4. of persons, intemperate, excessive, violent, : so of things we feel, akratos orge ακρατος οργη, etc. ; II. comp. ακρατηςτερος, Sup. ακρατηςτατος

  ακρατος

  Related:

  Krater : I. a mixing vessel, esp. a large bowl, in which the wine was mixed with water, and from which the cups were filled, Hom., etc. ; II. any cup-shaped hollow, a basin in a rock, Soph., Plat.

  κρατηρ

  
  The Euphronius Krater
  Kraters were used at Symposia :
  
  The Tomb of the Diver
  A Nude Serving Boy stands next to a Krater at a Symposion

• Akroaomai : I. to hearken to, listen to, Thuc., etc. ; 2. absol. to listen, ho akro-omenos ο ακροωμενος a hearer, disciple, Plat., Xen. ; II. to attend to, obey, Thuc., etc.

  Please note definition 2. ο ακροωμενος a hearer, disciple

  ακροαομαι

• Akrocheirizo : A. take hold of, Aristaenet.1.4. ; II. more freq. in Med., struggle at arm's length, opp. sympleko συμπλεκεσθαι, spar, "ακροχειριζω τινι" Pl. Alc.1. 107e

  ακροχειριζω

  Closely related:

• Akrocheirizomai : to struggle at arm's length, of a kind of wrestling, in which they grasped one another's hands, without clasping the body, Plat., etc.

  ακροχειριζομαι

• Akron : neut. of Akros ακρος : I. the highest or furthest point : 1. a mountain-top, peak ; 2. a headland, foreland, cape ; 3. an end, extremity ; II. metaph. the highest pitch, height ; ta akra tois akrois τα ακρα τοις ακροις the highest place to the highest men, Plato ; 2. of persons, Αργεος ακρα the oldest rulers of Argos

  ακρον

• Akropolis : upper or higher city ; hence, citadel, castle ; metaphorically, of a person, stronghold, citadel

  ακροπολις

• Akros : at the furthest point, and so either topmost or outermost ; highest, exceeding good, consummate, excellent

  ακρος

  Related:

  Akrosophos : high in wisdom, Pind.

  ακροσοφος

• Aktemon : without property, poor

  ακτημων

• Aktis : a ray, beam, of the sun ; metaph. brightness, splendour, glory ; also, one of the names -- Sunbeam -- Xenophon suggests be given to Lakonikan hunting dogs in his Kynegetikos -- Hunting with Hounds.

  ακτις

• Alalazo, formed from the cry alalai αλαλαι as elelizo ελελιζω, ololyzo ολολυζω from similar sounds) : to raise the war-cry ; generally, to cry or shout aloud

  αλαλαζω

• Alazon : properly a vagabond : then, a false pretender, impostor, quack ; as adj. swaggering, boastful, braggart, Lat. gloriosus

  αλαζων

• Alektruon : a cock

  αλεκτρυων

  Derives from:

• Alektor : a cock

  αλεκτωρ

• Aletheia : truth ; reality ; truthfulness, sincerity, frankness, candour

  αληθεια

  Related:

  Alethes : unconcealed, true :

  I. true, opp. to pseudes ψευδης, Hom. ; το αληθες, by crasis ταληθες, ionic τωληθες, and τα αληθη, by crasis ταληθη the truth, Hdt., attic ; 2. of persons, truthful, Il., attic ; 3. of oracles and the like, true, coming true, Aesch., etc. II. adv. αληθως, truly, Hdt., etc. ; 2. really, actually, in reality, Aesch., Thuc., etc. ; III. neut. as adv., proparox. αληθες indeed? really? ironically, Soph., Eur., etc. ; 2. το αληθες really and truly, Lat. revera, Plat., etc. ; so, το αληθεστατον in very truth, Thuc.

  αληθης

  Related:

  Alethinos : true, real

  αληθινος

• Alexandros : Defender of Men

  Αλεξανδρος

  From

  Alexo : to ward or keep off, turn away or aside ; to assist, defend

  αλεξω

  and

  andros = Man

In Ares Is Lord, we regard Alexander the Great as one of the three Most Manly Men ever to live.

The second-century AD Greco-Roman historian and military man Lucius Flavius Arrianus Xenophon, known as Arrian, who chronicled Alexander's campaigns, wrote the following encomium of Alexander :

Alexander died in the 114th Olympiad, in the archonship of Hegesias at Athens. He lived, as Aristobulus tells us, thirty-two years and eight months, and reigned twelve years and eight months. He had great personal beauty [kallistos -- superlative of kalos], invincible power of endurance [philoponotatos -- superlative of philoponos], and a keen intellect ; he was brave [andreiotatos, superlative of andreios = Most Manly], strict in the observance of his religious duties, and hungry for fame [philotimotatos = superlative of philotimos] [philokindunotatos = superlative of philokindunos = danger-loving, adventurous]. Most temperate in the pleasures of the body, his passion was for glory only, and in that he was insatiable. He had an uncanny instinct for the right course in a difficult and complex situation, and was most happy in his deductions from observed facts. In arming and equipping troops, and in his military dispositions, he was always masterly. Noble indeed was his power of inspiring his men, of filling them with confidence, and, in the moment of danger, of sweeping away their fear by the spectacle of his own fearlessness. When risks had to be taken, he took them with the utmost boldness, and his ability to seize the moment for a swift blow, before his enemy had any idea of what was coming, was beyond praise. No cheat or liar ever caught him off his guard, and both his word and his bond were inviolable. Spending but little on his own pleasures, he poured out his money without stint for the benefit of his friends.

~Arrian, The Campaigns of Alexander, 7.28.1, translated by Aubrey de Selincourt.

We discuss Alexander and his Brave Life at more length in Chapter II, Part III, of Biblion Pempton.

Αλεξανδρος

Related:

Philalexandros : Alexander-loving

Discussion :

In ancient Greek, there are many words which begin with "phil," which derives from philos, and which connotes "loving" or "a lover of."

So :

There's philo-timos : Honour-loving or a Lover of Honour ; and,

philo-polemos : War-loving or a Lover of War ; and,

phil-alexandros ; Alexander-loving or a Lover of Alexander.

φιλαλεξανδρος

• Algeinos : giving pain, painful, grievous ; in pass. sense, feeling pain, grievously suffering, suffering

  αλγεινος

  Derives from:

• Algos : pain of body ; pain of mind, grief, distress ; anything that causes pain

  αλγος

• Aliskomai : to be taken, conquered, of persons and places, to fall into the hands of the enemy ; to be caught, seized ; in good sense, to be won, achieved, attained ; with part. to be caught or detected doing a thing

  αλισκομαι

• Alke : strength displayed in action, prowess, courage, boldness, valour ; feats of strength ; strength to avert danger, a defence, succour ; battle, fight

  αλκη

  Related:

  Alki : heteroclite [irregular in inflection, an anomalous form] of Alke αλκη :

  might, strength

  αλκι

  Related:

  Alkimos : strong, stout, valiant

  αλκιμος

  Also related:

• Alkimachos : bravely fighting, Brave in Fight

  Αλκιμαχος

  Related:

• Alkamenes : alke + menos = Valorous in Might -- one of the Kings of Sparta

  Αλκαμενης

• Alphiton : I. peeled or pearl-barley ; sg. only in phrase αλφιτου ακτη, barley-meal, Lat. polenta ; in pl. alphita, αλφιτα, barley-groats, barley-meal, opp. to aleura αλευρα ; II. metaph. one's daily bread; patroia alphita πατρωια αλφιτα one's patrimony

  αλφιτον

  Alphiton -- barley meal -- is opposed to:

  Aleuron : wheaten flour, distinguished from alphita αλφιτα (barley-meal)

  αλευρον

  In archaic and classical Greece, barley-meal was the food of the poor ; wheaten flour the food of the rich.

  The Lakedaimonian Peers or Homoioi of the Spartan Warrior Caste, however, prided themselves on eating only barley-meal, and thus, through their contempt for the pleasure of wheaten flour, preserving their freedom.

  Related:

  Kri

  Krithe

  Maza

• Allasso : I. to make other than it is, to change, alter ; II. to repay, requite ; to give up, leave, quit ; III. to take one thing for another, allasso thneton eidos αλλασσω θνητον ειδος to assume mortal form ; IV. to interchange, alternate

  αλλασσω

  Derives from:

  Allos

• Allelon : of one another, to one another, one another

  αλληλων

  Redupl. from:

• Allos : other, another, one besides

  There are many combinations and permutations of the word allos ; please see the link for more information :

  αλλος

• Ama : at once, at the same time ; at the same time with, together with

  αμα

• Ammon : the Libyan, Zeus-Ammon, Hdt., Pind., etc

  Αμμων

• Amartano : to miss, miss the mark ; generally, to fail of doing, fail of one's purpose, to miss one's point, fail, go wrong ; to fail of having, i. e. to be deprived of, lose ; to fail, do wrong, err

  αμαρτανω

• Amartema : 1. a failure, fault, sin, Soph., Plat. ; 2. a bodily defect, malady, Plat.

  αμαρτημα

• Amathes : unlearned, ignorant, stupid, boorish ; to be educated with too little learning to despise the laws, Thukydides ; without knowledge of a thing

  αμαθης

• Amathia : ignorance, stupidity, willful blindness

  αμαθια

• Ameinon : I. of Men, irreg. comp. of Agathos αγαθος ; 1. better, abler, stronger, braver, [i.e., more Manly] ; II. of things, better, fitter ; 2. αμεινον [εστι] 'tis better ; with negat., ου γαρ αμεινον 'twere better not, Hdt. ; 3. τα αμεινω φρονεειν to choose the better part

  αμεινων

• Ameleo : to have no care for, be neglectful of ; to be careless, heedless, negligent ; to overlook, to be slighted, overlooked

  αμελεω

  Related:

  Ameles : I. careless, heedless, negligent, Ar., Xen., etc.: adv. αμελως, carelessly, Thuc. ; 2. c. gen. careless of a thing, Plat., etc. ; II. pass. uncared for, unheeded, Xen.

  αμελης

• Ameta-ptotos : unchanging, unchangeable ; not losing its power, of medicine

  αμεταπτωτος

• Amoibe : I. a requital, recompense, compensation, return, payment, Od. ; 2. an answer, Hdt. ; II. change, exchange, of money, Plut. ; III. alternation, Eur.

  αμοιβη

• Amphiaraos : Amphiaraos, a seer and warrior of Argos, son of Oekles, great grandson of the seer Melampus. Through the treachery of his wife Eriphyle, who was bribed by Polyneikes with the gift of a golden necklace, he was forced to meet his death by joining the expedition of the Seven against Thebes.

  Αμφιαραος

• Amphiktyon : Amphictyon, a son of Deucalion and Pyrrha, or according to others an autochthon [a being sprung from the earth], who after having married Cranae, the daughter of Cranaus, king of Attica, expelled his father-in-law from his kingdom and usurped his throne. . . . He was believed to have been the first who introduced the custom of mixing wine with water, and to have dedicated two altars to Dionysus Orthos and the nymphs. Dionysius of Halicarnassus (4.25), who calls him a son of Hellen, Pausanias (10.8.1), and others, regard Amphictyon as the founder of the amphictyony of Thermopylae, and in consequence of this belief a sanctuary of Amphictyon was built in the village of Anthela on the Asopus, which was the most ancient place of meeting of this amphictyony. (Hdt. 7.200.)

  Αμφικτυων

• Amphiktyonia : the Amphictyonic League ; from the Encyclopedia Britannica online:

  Amphictyony, also spelled amphictiony (from Greek amphiktiones, "dwellers around"), in ancient Greece, association of neighbouring states formed around a religious centre. The most important was the Amphictyonic League (Delphic Amphictyony). Originally composed of 12 tribes dwelling around Thermopylae, the league was centred first on the shrine of Demeter and later became associated with the Temple of Apollo at Delphi. Member states sent two kinds of deputies (pylagorai and hieromnemones) to a council (pylaia) that met twice a year and administered the temporal affairs of the shrines and their properties, supervised the treasury, and conducted the Pythian Games. In the 4th century bc the league rebuilt the Delphic temple. Although primarily religious, the league exercised a political influence through its membership oath, forbidding destruction of member cities or the cutting off of water supplies; the hieromnemones could punish offenders and even proclaim a sacred war against them. Other important amphictyonies were the Delian and, in the Archaic period, the Calaurian (composed of states around the Saronic Gulf).

  Bill Weintraub:

  Hopefully, what you can see from the Britannica entry, is how important Thermopylai was to the Delphic Amphiktyonia, and thus to Delphi -- which was the most important oracle in Greece, and thus played a tremendous role, according to Herodotus, in determining Greek strategy against the Persians.

  Indeed, according to Herodotus, Leonidas' decision to stay and die at Thermopylai was based on one of the Delphic oracles.

  So the Battle of Thermopylai was not just about a mountain pass, key though it was.

  It was also about a core element of Greek religious life -- Delphi and the Amphiktyonia.

  Αμφικτυονια

  Related:

  Amphiktyones : the Amphictyons, a Council composed of deputies chosen by the States of Greece, the Amphictyonic League, which met at Delphi and Anthela, Hdt., etc.

  Αμφικτυονες

  The word was orig. the same as amphictiones αμφικτιονες -- See below.

  Amphiktyones derives from:

  amphiktiones : they that dwell round, next neighbours, Hdt., Pind.

  αμφικτιονες

  Related:

  Amphiktyonikos : Amphictyonic, of [belonging to] the Amphictyons

  Αμφικτυονικος

  Related:

  Amphiktyonis : I. fem. of Amphiktyonikos Αμφικτυονικος (sc. polis πολις), a state in the Amphictyonic League, Aeschin. ; II. a name of Demeter at Anthela [i. e., Amphiktyonis Demeter Αμφικτυονις Δημητηρ], a meeting-place of the Amphictyonic Council, Hdt.

  Αμφικτυονις

  Also related:

  Pylai : an entrance into a country through mountains, a mountain-pass, Hdt. : esp. Pylai Πυλαι, the common name for Thermopylai Θερμοπυλαι, the pass round the mountains from Thessaly to Locris, considered the gates of Greece, Hdt. ; so, of the pass from Syria into Cilicia, Xen., etc. ; 3. also of narrow straits, by which one enters a broad sea

  Πυλαι

  Pylaia : fem. of pylaios πυλαιος : (sc. synodos συνοδος), the autumn-meeting of the Amphictyons at Pylae [i. e., Thermopylai], Hdt. ; then, generally, the Amphictyonic Council, Hdt. ; 2. the right of sending deputies to this Council, Dem.

  Πυλαια

  Pylaios : at Pylae, Anth. -- Pylaios derives from Pylai

  Πυλαιος

  Pylagores : one sent as a deputy to Pylae, where the Amphictyonic Council was held, the deputy of a Greek State to that Council, Dem., Aeschin. ; pl = Pylagorai, Πυλαγοραι

  Πυλαγορης

  Pylagoreo : to be or act as a Πυλαγορης, Dem. -- vide supra

  Πυλαγορεω

  Hieromnemon : Dor., Arc. hiero-mnamon, ho ιερο-μναμων, ο ; A. mindful of sacred things, "Horkon" "ορκων" [-- e.g., of an object by which one swears an oath to the Gods] ; II. as Subst., 1. the sacred Secretary or Recorder sent by each Amphictyonic state to the Delphic Council, Dem. ; also at the Amphictyony of Calauria ; 2. magistrate who had charge of temples or religious matters ; b. at Rome = pontifex ; 3. generally, a recorder, registrar, notary, Arist.

  ιερομνημων

  Hieromnemoneo : to be ιερομνημων -- vide supra

  ιερομνημονεω

• Amuno : to keep off, ward off, to ward off from oneself, defend oneself against

  αμυνω

  Related:

  Amunterios : defensive, Plat., etc.

  αμυντηριος

• Amyklai : Amyklai in Lakonika, famous for the worship of Apollo, Il., etc. ; Amyklaios Αμυκλαιος Amyklaian ; hoi Amyklaioi οι Αμυκλαιοι the Amyklaians ; Amyklaiazo Αμυκλαιαζω speak in the Amyklaian (i.e. Lakonikan) dialect

  Αμυκλαι

  Related:

  Hyakinthia

  Spartoi

• Amyklaion : Amyklaion, to Αμυκλαιον, το

  the temple of Amyklaian Apollo, Thuc. 5.18

  Αμυκλαιον

  Related:

  Hyakinthia

  Spartoi

• Ana : prep. governing gen., dat., and acc. Radic. sense, up, upon, opp. to kata κατα.

  A. WITH GEN., ana neos ανα νηοσ on board ship ; B. WITH DAT., on, upon, ανα σκηπτρωι upon the sceptre, Il. ; C. WITH ACC., the comm. usage, implying motion upwards : I. of Place, up to, up along ; II. of Time, throughout ; III. distributively with Numerals, ανα πεντε παρασαγγας της ημερας [they marched] at the rate of 5 parasangs a day, Xen. ; IV. ana kratos ανα κρατος up to the full strength, with all might, Xen. ; ana logon ανα λογον in proportion, Plat. ; D. WITHOUT CASE as adv. thereupon ; 2. all over ; E. IN COMPOS., 1. upwards, up ; 2. with a sense of increase or completeness ; 3. again ; 4. back, backwards.

  ανα

  Related:

  Ano : I. implying Motion, up, upwards, Hom., etc. ; II. implying Rest, up, aloft, on high, Soph., Plat., etc. ; 2. on earth, as opp. to the world below, Soph. ; hoi ano οι ανω the living, opp. to hoi kato οι κατω the dead ; 3. in heaven, as opp. to earth, hoi anu Theoi οι ανω Θεοι the Gods above, Lat. superi ; 4. generally of position, he ano boule η ανω βουλη, i. e. the Areopagus, Plut. ; 5. geographically, on the north, northward ; 6. inward from the coast, Hdt., Xen. ; ho ano basileus ο ανω βασιλευς the king of Persia, Hdt. ; 7. of Time, formerly, of old, Plat., etc. ; 8. above, like Lat. supra, in referring to a passage, Plat. ; 9. of tones in the voice, Plut. ; III. ano kai kato ανω και κατω, up and down, to and fro, ; 2. upside down, topsy-turvy, Lat. susque deque ; B. as prep. with gen. above ; C. comp. ανωτερω, absol. higher, Aesch. ; further, Hdt. ; 2. c. gen. above, beyond ; II. Sup. ανωτατω highest

  ανω

• Anabaino : I. to go up, mount, to go up to, to go up on an expedition ; II. Special usages : 1. to mount a ship, go on board, embark, Hom. ; 2. to mount on horseback ; 3. of land-journeys, to go up from the coast into Central Asia, Hdt., Xen. ; cf. anabasis αναβασις 1. 2. ; 4. of rivers, to rise, to overflow the fields ; 5. in attic, anabaino epi to bema αναβαινω επι το βημα, alone, to mount the tribune, Dem. ; III. of things and events, to come to an end, turn out ; 2. to come to, pass over to

  αναβαινω

• Anabasis : I. a going up, mounting on horseback, Xen. : -- pasa ambasis -- pantes anabatai πασα αμβασις -- παντες αναβαται, all the horsemen ; 2. an expedition up from the coast into Central Asia, as that of the younger Cyrus, Xen. ; II. a way up, ascent of a tower or mountain

  αναβασις

  Two famous literary accounts of Anabatai have survived :

  That of Xenophon, who describes the expedition up-country, in 401 BC, of the 10,000 Greek Hoplitai, mercenaries who were hired by the Persian prince Kyrus to help him wrest the throne of Persia from his brother ;

  And that of Arrian, who describes the expedition up-country, from 336 to 323 BC, of Alexander the Great.

  Kyrus was killed in battle, leaving the 10,000 Greek infantrymen stranded in enemy territory, and they had to Fight their way out of Persia -- a true-life story which Xenophon, who was present and commanded the retreat out of Persia, relates most compellingly.

  Arrian, by contrast, was not part of Alexander's Anabasis -- he lived more than 400 years later, ca 120 AD.

  But Arrian had available to him the memoirs of a number of Alexander's generals, and, like Xenophon, whom he admired, he tells the tale of Alexander's heroic exploits -- compellingly.

  Related:

  Ekbasis : a way out, egress, Od., Xen. ; a going out of, escape from

  εκβασις

  For Xenophon and the 10,000, the Ekbasis lay through Armenia.

  ~Xen. Anab. 4.2.16

• Anago :

  I. to lead up from a lower place to a higher, Theogn., etc. ; 2. to lead up to the high sea, to carry by sea, Hom., etc. ; 3. to take up from the coast into the interior, Od., Hdt. ; esp. from Asia Minor into Central Asia, Xen. ; 4. to bring up from the dead, Hes., Aesch. ; 5. anago choron αναγω χορον to conduct the choir, Hes., Eur., etc. ; also, αναγω ορτην to celebrate a festival, Hdt. ; 6. to lift up, raise, Soph., etc. ; 7. anago paiana αναγω παιανα to lift up the paian, Soph. ; 8. in various senses, αναγω αιμα to bring up blood, Plut. ;

  II. to bring back, Hom., etc. ; 2. to refer a matter to another, Dem. ; 3. to rebuild, Plut. ; 4. to reckon or calculate, Plut. ; 5. intr. to draw back, withdraw, retreat, Xen. ; 6. to reduce in amount, contract, Dem. ; B. Mid. and Pass. to put out to sea, set sail, Il., etc. ; 2. metaph. to make ready, prepare oneself, Plat.

  αναγω

• Anagoreuo : to proclaim publicly ; Pass. to be proclaimed

  αναγορευω

• Analkis : without strength, impotent, feeble, of unwarlike persons, Hom., Aesch., etc.

  αναλκις

  Derives from:

  Alke

• Analotikos : expensive, spend-thrift, consuming, wasteful, used by Plato of appetites and desires, and of pleasures : epithumiai επιθυμιαι ; and hedonai ηδοναι

  αναλωτικος

• Analotos : not to be taken, invincible, impregnable, Hdt. : also, not taken, still holding out, Thuc. ; of persons, analotos hypo chrematon αναλωτος υπο χρηματων incorruptible, Xen.

  αναλωτος

  Analotos derives from Aliskomai -- to be taken, conquered, fall into an enemy's hand

• Anamnesis : a calling to mind, recollection, UN-forgetting

  αναμνησις

  Please note:

  An-amnesis -- recollection, or UN-forgetting -- is core to both Plato's Theory of Ideas and his Theory of Ethics.

  To better understand anamnesis, please see Biblion Triton of this Lexicon of Manhood.

• An-andria : want [lack] of manhood, UN-manliness

  ανανδρια

  Related:

  Anandros : wanting in manhood, unmanly ; to anandron το ανανδρον = the unmanly

  ανανδρος

• Anankaios : of, with, or by force : I. act. constraining, applying force ; 2. of arguments, forcible, cogent
  II. pass. constrained, forced ; 2. necessary 3. ta anankaia τα αναγκαια necessary things, needs, as food, sleep ; 4. absolutely necessary, indispensable, barely sufficient ; also, hoi anankaios topoi οι αναγκαιος τοποι, the privy parts [say Liddell and Scott, but actually, in Greek, the absolutely necessary, constraining, and indispensable parts]

  αναγκαιος

  Related:

• Anankazo : to force, compel ; to constrain by argument ; to carry through by force ; to prove that a thing is necessarily so and so

  αναγκαζω

  Derives from:

• Ananke : force, constraint, necessity

  αναγκη

  pleasures of necessity -- hedonai anankaias ηδοναι αναγκαιας

  NB:

  To Plato, some pleasures are both necessary and beneficent, while others are both unnecessary and maleficent ; some pleasures are beneficial ; others are malign.

  I would say that some pleasures are virtuous, and other vicious ; that some partake of virtue, which is Manhood -- and others, without question, of vice.

  That division -- that division which separates Virtue from vice, and the Virtuous from the vicious will -- is, as Paul Shorey says, the most vital in all human life.

  Bill Weintraub

• Anakrazo : to cry out, lift up the voice ; anakrazo polemikos ανακραζω πολεμικος -- to raise a war cry, a martial shout

  ανακραζω

• Anarchia : lack of a leader, lawlessness, anarchy, licence ; at Athens, a year during which there was no archon

  αναρχια

  Related:

  Anarchos : without head or chief, Il., Eur.: το αναρχον ~ αναρχια, Aesch.

  αναρχος

• Anarithmetos : not to be counted, countless, Hdt., attic: of time, immeasurable ; unregarded

  αναριθμητος

• Anateino : I. to stretch up, hold up, cheira anateino χειρα ανατεινω to lift up the hand in adjuration or in prayer, Pind. ; or as token of ascent in voting, Xen. ; 2. to stretch forth, την μαχαιραν ανατεταμενος with his sword stretched out, Xen. ; 3. to hold up as a prize, Pind. ; 4. to lift up, exalt, Pind. ; II. to stretch out, extend, e. g. a line of battle, Xen.

  ανατεινω

• Anathema : a votive offering set up in a temple ; a delight, ornament

  αναθημα

• Anax : a lord, master, being applied to the Gods, esp. to Apollo and Zeus, to the latter in vocative, Zeu ana Ζευ ανα Iliad ; among the Homeric heroes Agamemnon is anax andron αναξ ανδρων [lord of men] ; but anax αναξ is a title given to all men of rank and note ; basileus anax βασιλευς αναξ lord king ; the master of the house, esp. as denoting the relation of master to slave

  The proper way to address Lord Ares is, in the vocative case, Ares ana -- Αρες ανα -- accent on the first syllable of both words.

  αναξ

  Possibly related:

  Anakes : the Dioskouroi, Polydeukes and Kastor, Lat. Pollux and Castor

  Plutarch, in his Life of Theseus, Chapter 33, suggests many other possible derivations of the term Anakes :

  [Leading a Spartan army, the Dioskouroi invaded Attica so as to rescue their sister Helen, whom the Athenian king Theseus had abducted.] Aphidnae was taken and the city of Athens was full of fear, but Menestheus persuaded its people to receive the Tyndaridai [the sons of Tyndareos, that is, Kastor and Polydeukes, the Dioskouroi] into the city and show them all manner of kindness, since they were waging war upon Theseus alone, who had committed the first act of violence, but were benefactors and saviours of the rest of mankind. And their behavior confirmed his assurances, for although they were masters of everything, they demanded only an initiation into the mysteries, since they were no less closely allied to the city than Herakles.

  This privilege was accordingly granted them, after they had been adopted by Aphidnus, as Pylius had adopted Herakles. They also obtained honors like those paid to Gods, and were addressed as 'Anakes,' either on account of their 'stopping' hostilities, or because of their 'diligent' care that no one should be injured, although there was such a large army within the city for the phrase 'anakos echein' is used of such as 'care for', or 'guard anything', and perhaps it is for this reason that kings are called 'Anaktes.' There are also those who say that the Tyndaridai were called 'Anakes' because of the appearance of their twin stars in the heavens, since the Athenians use 'anekas' and 'anekathen' for 'ano' and 'anothen,' signifying 'above' or 'on high'.

  ~Plut. Thes. 33, translated by Perrin.

  Etc, etc.

  But it seems likely to me, and given that Gods and kings were addressed with the honorific "anax," that the term Anakes, referring specifically to the Dioskouroi, to Polydeukes and Kastor, derives from Anax.

  Because, as Plutarch says, the Dioskouroi were regarded as "benefactors and saviours of all Mankind."

  Bill Weintraub

  ανακες

  Related:

  Anassa : a queen, lady, mistress, addressed to Goddesses, also to a mortal ; generally, like anax, anassa orgion ανασσα οργιων mistress of the secret rites

  ανασσα

  Related:

  Anasso : to be lord, master, owner, to rule in a place : also, μετ Αθανατοισι ανασσω to be first among the Immortals

  ανασσω

• Anchemachos : fighting hand to hand, Il., Hes. ; τα αγχεμαχα οπλα arms for close fight, Xen.

  αγχεμαχος

• Andragathia : andros (man) + agathos (goodness) = manliness, manly virtue, manly goodness, manly excellence, the character of a brave and righteously erect man

  A passage in Plutarch's Life of Lykourgos which uses the word andragathia, and as translated by classicist Richard Talbert, is a good example of what I mean by "reduction," that is, "reducing a word to its essential meaning."

  In this section of the Life, Plutarch is describing the raising of the Spartan girls and their interactions with the boys as laid out by Lykourgos :

  [14.3] On some occasions the girls would make fun [skomma] of each of the young men, helpfully [euchrestos] criticizing their mistakes [amartano]. On other occasions they would rehearse in song the praises which they had composed [enkomiazo] about those worthy of them [axioo], so that they filled the young men [neaniskoi] with a great sense of ambition [PhiloTimia -- Love of Honour] and rivalry [zelos -- zeal, eager rivalry]. For the one who was praised [enkomiazo] for his andragathia and became a celebrated [kleinos] figure to the girls, went off priding himself on [megaluno -- exalted by] their compliments.

  So :

  The girls praised, in song, certain boys.

  And those boys, in turn, would be filled with great PhiloTimia -- Love of Honour -- and zelos -- zeal, eager rivalry.

  Which is what the Spartan elders wanted.

  "For," says Plutarch, "the boy who was praised [enkomiazo] for his andragathia and became a celebrated [kleinos] figure to the girls, went off priding himself on [megaluno -- strengthened and exalted by] their compliments."

  Now :

  The easy translation of andragathia in this instance would be Manly Excellence -- "the boy who was praised for his Manly Excellence went off priding himself on and exalted by the compliment."

  But Prof Talbert has looked at andragathia and the way it's used throughout the literature of this period, and simply reduced the word to its essence -- Manliness.

  Which is a synonym for Manhood.

  On other occasions the girls would rehearse in song the praises which they had composed [enkomiazo] about those worthy of them [axioo], so that they filled the young men [neaniskoi] with a great sense of ambition [PhiloTimia -- Love of Honour] and rivalry [zelos -- zeal, eager rivalry].

  For the one who was praised [enkomiazo] for his Manliness [andragathia] and became a celebrated [kleinos] figure to the girls, went off priding himself on [megaluno -- strengthened and exalted by] their compliments.

  ~Plut. Lyc. 14.3, translated by Talbert, in Plutarch on Sparta, Penguin, 2005, 17.

  So, and once again :

  Prof Talbert's use of the English word Manliness to translate the Greek term andragathia is an excellent example of what I mean by "reduction." Prof Talbert has looked at the Greek term andragathia, which consists of andros = man + agathos = good and/or excellent -- and decided that rather than render it as Manly Excellence or Manly Goodness, he'll just reduce the term to what Manly Excellence/Goodness actually means to the Greeks -- which is Manhood, and for which Manliness is a synonym : The word in Greek for Manliness is Andreia, Manliness, Manhood, Manly Spirit is how Liddell and Scott translate Andreia, and they're correct. As is Prof Talbert.

  Because there's no real difference between the words andragathia, Areté when applied to a Man, and andreia.

  They all mean the same thing -- Manhood, Fighting Manhood.

  They can be and are variously translated -- but for those who don't read Greek or are reading an early 20th-century translation in the 21st century -- those various translations are misleading.

  As is made clear in the Translators Note, Understanding the Core Position and Actual Meaning of Andreia-Areté-Virtus within the Culture of Fighting Manhood, and The Attributes and Qualities of Manhood, the words Andreia, Areté, and Virtus -- mean Manhood and Manliness in all their attributes.

  And should be read as such.

  ανδραγαθια

• Andragatheo : behave in a manly, upright manner

  ανδραγαθεω

  Related:

  orthos

• Andrapodon : one taken in war and sold as a slave, a captive ; generally, a slave, a slavish low fellow

  ανδραποδον

  Related:

  Andrapododes : slavish, servile, abject

  ανδραποδωδης