[Meaning] bright, delicate, tender.[1]
In the Epigrams: "a cicada sat above a cithara delicately murmuring."[2]
"All the same that fellow is dainty and delicate and weakened by the softness of his body and depraved and with his hair done up like the most licentious little courtesans. And when he goes in to see the king his face and his curly hair are always delicately dripping [with perfume], and he takes as much money from the communal circumstances as would satisfy even the legendary Midas."[3]

[Meaning someone] wearing delicate things.

This man was bishop of Constantinople during the reign of Valens.[1] He lived an apostolic life, for he always went about unshod and wore only a single tunic, in observance of what the Gospel says.[2]

[Meaning he/she/it] gathers.[1]
Also [sc. attested is the participle] "those who collect".[2] "For their manner was sacred and nothing like those who collect [alms?]."[3]
And elsewhere: "wishing to go undetected, he shaves his head and his beard and puts on an Egyptian mantle, the sort that the attendants of Isis wear, and shaking a sistrum and going from one city to the next, and collecting [alms] in the name of the goddess and gratefully accepting necessary sustenance, as a drug against hunger".[4]

[Meaning those] of holiness, of cleansing, of service.

[Meaning] the stones of the loom.

[Meaning] the honeycombs of bees.[1]
That is, woven vessels; like xruseoph/nhta ["gold-woven"].[2]

[Meaning] to buy something and to spend time in [the] marketplace.[1]
Aristophanes in Wealth [sc. applies this verb] to what we customarily [say] for to buy. "And to market a dress for his sisters."[2]

[Meaning] auditorship/s. The term is applied to those who oversee sales in the cities.[1]
Also [sc. attested is the related concrete noun] "market-supervisors" [agoranomoi]: the officials who manage the sales in the marketplace [sc. in Athens].[2]
Aristophanes in Acharnians [writes]: "as market-supervisors of the market I appoint the three who were chosen by lot, the thongs from Leprous."[3] That is, straps, whips. For in olden days the auditors of the marketplace used to beat people with whips. And "leprous" [leprou/s] some explain as [sc. wordplay] from the verb lepein, that is, "to beat"; others from Lepreon a small town of the Peloponnese which Callimachus also mentions in the Hymns: "citadel of Kaukones, which is called Lepreion."[4] Others still [sc. derive it] from mangy cattle, since the hides of mangy cattle are tough. Still others because the Megarians, with whom he[5] is making a treaty, have mangy bodies. But better to say that [sc. there is] a place called Leproi outside the [Athenian] town-center where the tanners' shops were. There is also a mention of this in Birds: "why then do you settle [in] Helian Lepreon."[6]
Also [sc. attested is the the verb] "I supervise markets" [a)goranomw=]; [used] with a genitive.

The rural [kind].[1]
"He stretched the hide down a rustic plane tree." In the Epigrams.[2]
Also [sc. attested is] a)grei=os, [meaning] the yokel, the ignoramus.[3]
Or someone from the country.
Aristophanes in Clouds [writes]: "you are rustic and clumsy."[4]
The rustic and possessor of a large beard.[5]
And elsewhere: "it's particularly vulgar to see a poet who is rustic and hairy."[6]

[Meaning he] having made [someone or something] unrecognizable.
"Having disguised himself with a dirty cloak and taken a scythe as a worker on the land would [sc. wear/carry ...]."[1]

[Meaning] unadorned, unoutfitted.[1]
"Taking an unequipped horse and inconspicuousness armouring, he drove [them?] at a march against the enemy".[2]

See under "helmet".[1]

From Antioch in Syria,[1] the teacher of Eunomios,[2] he happened [to be] of poor and lower-class parentage. His father was one of those in the army who were faring rather poorly; when he had just sent that son away, he died. So he [Aetios] having come to the extreme of difficulty took himself to goldsmithing and became very skillful. But when his nature yearned for better studies, he turned to logical theories. And he joined Paulinos right when that man had recently arrived at Antioch from Tyre. He still attended him [as a student] in the time of Constantine, displaying a great force of impiety in his disputations with his opponents, and few men could withstand him. After Paulinos died, when Eulalius held the see as twenty-third [in succession] from the apostles,[3] many of those who had been shamed by Aetios thought it a terrible thing to have been defeated by a man who was a newcomer and a craftsman: they banded together and drove him out of Antioch. Being driven out he came to Anazarbos.[4] And he, so full of every ability, brought forth fruits better than his given circumstances. He did not at all stop disputing them, although he was poorly dressed and lived as he happened to be able.[5]
This man was a heresiarch,[6] who was called an atheist in the time of Constantine the Great. He believed the same things as Arius and applauded the same doctrine, but he separated himself from the Arians. Aetios was a heretical[7] man earlier and he passionately hastened to advocate the dogma of Arius, for when he had learned a little in Alexandria he departed. And upon arrival in Antioch in Syria (for he was from that place) he was made a deacon by Leontios, who was bishop at the time. And he shouted at[8] those who met him, discoursing from the Categories of Aristotle and setting right the contentious arguments.[9] He also patched together letters to the emperor Constantine. But even though he said the same things as the Arianists, he nevertheless, although agreeing with those people, was thought a heretic by his own familiars who were unable to understand the complexity of the arguments. And on account of this he was expelled from their church and he himself decided [it was best] not to have dealings with them.[10] And now because of that there are men who were then called "Aetianists" but now "Eunomians". For Eunomios who was his secretary and was taught by him in the heretical doctrine assumed the leadership of this faction.

A proverb[1] [directed] toward those concealing themselves with certain devices. For such was the dog-skin [helmet] of Hades, which Perseus used when he cut the throat of the Gorgon.[2]

Aristophanes [writes]: "take for my sake the shadow-shaggy Hades helmet from Hieronymos." The proverb[1] was [sc. originally] said about those who are invisible. But now about those who grow their hair exceedingly long. For this Hieronymos was a melic and tragic poet [who was] deviant and unkempt, because he wrote roles that were too sentimental and used fearful masks; he seemed to be (?)applauded.[2] He was mocked for growing his hair all long: wherefore comedically [Aristophanes] said he is Hades' dog-skin, since he has long hair.

Because of the steadfastness and masculinity [sc. of such an attribute]; likewise also a shield, from her turning-away every treachery through her wisdom; for [wisdom] is [close] to intelligence. And they gave her a helmet because of her being the invisible[1] summit of wisdom; also an olive-tree, as being of the purest essence; for the olive-tree [is] the stuff of a man. And they gave her a Gorgon on her breast because of the swiftness of her intelligence.[2]

Of Naucratis.[1] Grammarian. Lived in the time of Marcus. He wrote a book with the title Deipnosophists, in which he records how many of the ancients had a reputation for munificence in giving banquets.[2]
Alexander the Great, after that naval victory over the Spartans and after he had fortified the Peiraeus, sacrificed a hecatomb and feasted all the Athenians.[3] And after his Olympic victory Alcibiades gave a feast for the whole festival.[4] Leophron did the same at the Olympic games.[5] And Empedocles of Acragas, being a Pythagorean and an abstainer from animal food, when he won an Olympic victory made an ox out of incense, myrrh and expensive perfumes and divided it among those who came to the festival. And Ion of Chios, when he won a victory in the tragic competition at Athens, gave every Athenian a jar of Chian [sc. wine].[6] And Tellias of Acragas, a hospitable man, when 500 horsemen were billeted with him during the winter, gave each of them a cloak and tunic.[7] [It is on record] that Charmus of Syracuse used to utter little verses and proverbs for every one of the dishes served at his banquets. Clearchus of Soli calls the poem Deipnology, others Opsology, Chrysippus Gastronomy, others The Life of Luxury [Hedypatheia].[8] [It is on record] that in Plato's symposium there were 28 diners.

[Meaning someone] not shearing[1] the hair.

[Meaning someone] not shearing the hair.

[Meaning] similar.
"The outcome results [sc. in a manner] following on from the first operations".[1]
Also [sc. attested is the related aorist participle] a)kolouqh/sas ["he having followed up"], [meaning] he having brought about similarly. "The Roman, having followed up while the Celt was still raising his shield, brought up his sword from below and sliced his flank from groin to navel".[2]
And Polybius [writes]: "the others he honored with golden robes and with spears, wishing there to be a proclamation, in words, following on their deeds".[3]
"Following on" is that which is required to exist by another thing; but "conflicting" [maxo/menon] [is] that which is not required.[4]

"[o] people-hater, lover of monarchy, and [...] wearing woolly fringes and keeping your beard untrimmed!" Aristophanes says [this].[1]

[Meaning] tree-borne crops,[1] all crops which grow on trees.[2]
"They threw [things] at them, one a Persian cloak, another fruits".[3]

[Meaning men] wearing their hair moderately, or to excess, or wearing it on the crowns of the head.

The son of Philip and Olympias, who was king of the Macedonians from age 18 and died at 33 years of age.[1]
This man was "very beautiful in body and very devoted to hard work and very acute, very courageous in judgement and very ambitious and very adventurous and very concerned for the divine; also very restrained as regards the pleasures of the body, but very keen on what judgement commended; very clever at discerning what was necessary, even when it was yet unclear, very successful in inferring from observations what was likely to follow, and very skilled at marshalling and equipping an army."[2]
"And he was very suited for every good. In addition he was moderate and god-fearing. For once, after he had become so angry with the Thebans that he enslaved the inhabitants and razed the city [itself] to its foundations, he did not make light of reverence to the gods concerning the capture of the city; no, he took especial care that there should not be an involuntary sin concerning the shrines and the [religious] precincts as a whole."[3]
"The grandiloquence of Alexander did not seem more like a kind of arrogance than confidence in danger."[4]
Alexander fell in love with Roxane, the daughter of Oxyartos the Bactrian, "whom those serving with Alexander say was the most beautiful of the Asian women after the wife of Dareios. And [they say that] when he had seen her Alexander fell in love with her; and [that] although he was in love with her he did want to violate her as if she were a war captive, but did not think her unworthy to take in marriage. And I myself rather approve this action of Alexander and do not censure it. And then this wife of Dareios, who was called the most beautiful of the women in Asia, either he did make an amorous approach to her or he controlled himself, although he was young and at the very height of good fortune, when men do outrageous things. He respected her and spared her, showing much restraint, and at the same time ambition for good repute which was not misplaced. And there is a story going around, that Dareios' eunuch who guarded his wife ran back to him. And Dareios, when he saw him, first asked whether his daughters were alive and his sons and his wife and his mother. He learned they were alive, and that they were called queens, and about the care being taken of them and how his wife was behaving sensibly. At these things Dareios raised his hands to heaven and prayed thus: 'O Zeus, king, to whom it was given to order the affairs of kings among men, guard my rule over the Persians and the Medes as you see fit. But if I myself cannot be king of Asia any more, then give my rule to no one but Alexander'. Thus even enemies are not indifferent to virtuous deeds." Thus says Arrian.[5]
"Nearchos says that [Alexander] was pained by some of his friends, who were carrying him while he was ill, for running a personal risk in advance of his army; for these things were not for a general, but for a soldier. And it seems to me that Alexander was irritated with these words, because he knew they were true and that he had laid himself open to censure. And yet his eagerness in battle and love of glory made him like men overcome by any other form of pleasure, and he was not strong enough to keep away from dangers."[6]
"Alexander the Macedonian lived a marvelous life. His handling of conflicts lent a guaranteed trustworthiness to what he said. For you cannot find a man in this whole orb of the world having the advantage in such great achievements. For he spent time with the best men, and in written accounts is found not inferior to those who are praised to the skies; and in matters of war he accomplished things that were more marvelous than believable. And having gone to war against Dareios, he prevailed victorious over him. And that man begged him to come to a reconciliation, and even gave him his daughter Roxane in a covenant of marriage. Having subdued all races he lost his mind and succumbed to the pleasures of the body, putting on Persian dress and being attended by myriad youths, and using 300 concubines, so that he changed the entire Macedonian royal way of life into Persian ways and annulled those of his own people. Later, arriving in India, he was caught by queen Kandake in the clothes of a private individual and she said to him: 'Alexander, king: you took the world and you are overcome by a woman?' And he made peace with her and kept her country from harm."[7]
"The same [Alexander] encountered men who had been captured long ago by the Persians in Greece and had had their hands cut off, and he showed them kindness with great gifts and cheered them. Arriving at the lake in Alexandria he threw away his diadem, and with so much water crashing down only scarcely swam safe across to land. And he was given poison by his own general Cas[s]ander and was convulsed; and thus, at [a time of] such great successes, ended his life."[8]