Ἀναμιμνῄσκεσθε δὲ τὰς πρότερον ἡμέρας (Νὰ ἐνθυμῆσθε δὲ τὶς πρῶτες ἡμέρες) — вспомните прежние дни ваши.
Ἐπιστολὴ πρὸς Ἑβραίους 10:32
Ἐπιστολὴ πρὸς Ἑβραίους 10:32
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Τὸ τέρμα μου εἶναι ἀλλοῦ. Συναριθμῶ ἑαυτό μου σε πρόσωπα καὶ τόπους ἄγνωστους. Ὁ ἴδιος ἀπροσδιόριστος μέσα μου. Ἀποχαιρετῶ.
Конец моего путешествия находится в другом месте. Я в череде незнакомых лиц и мест. Во мне — такая же неопределённость. Я прощаюсь.
Γιώργης Γιατρομανωλάκης «Λειμωνάριο»(1974)
Конец моего путешествия находится в другом месте. Я в череде незнакомых лиц и мест. Во мне — такая же неопределённость. Я прощаюсь.
Γιώργης Γιατρομανωλάκης «Λειμωνάριο»(1974)
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Ἂν ἀλήθεια κρατήσεις καὶ τοὺς ἀντικρίσεις» εἶπε
«ἡ ζωή σου θ' ἀποκτήσει αἰχμὴ καὶ θὰ ὁδηγήσεις» εἶπε
«Ὁ καθεὶς καὶ τὰ ὅπλα του» εἶπε
Καὶ αὐτὸς ἀλήθεια ποὺ ἤμουνα. Ὁ πολλοὺς αἰῶνες πρὶν
Ὁ ἀκόμη χλωρὸς μὲς στὴ φωτιὰ Ὁ ἄκοπος ἀπ' τὸν οὐρανὸ Πέρασε μέσα μου Ἔγινε αὐτὸς ποὺ εἶμαι
Если вправду ты выстоишь встретив их» он мне рёк «жизнь твоя обретёт клинок и путь» он мне рёк
«К своему оружию каждый» он рёк
И тот, кем воистину был я Много веков назад
В огне ещё зеленящийся От неба не отсечённый
Вошёл внутрь меня и сделался
тем, кто я есть
Одиссеас Элитис «Достойно Есть» (ΑΞΙΟΝ ΕΣΤΙ)
«ἡ ζωή σου θ' ἀποκτήσει αἰχμὴ καὶ θὰ ὁδηγήσεις» εἶπε
«Ὁ καθεὶς καὶ τὰ ὅπλα του» εἶπε
Καὶ αὐτὸς ἀλήθεια ποὺ ἤμουνα. Ὁ πολλοὺς αἰῶνες πρὶν
Ὁ ἀκόμη χλωρὸς μὲς στὴ φωτιὰ Ὁ ἄκοπος ἀπ' τὸν οὐρανὸ Πέρασε μέσα μου Ἔγινε αὐτὸς ποὺ εἶμαι
Если вправду ты выстоишь встретив их» он мне рёк «жизнь твоя обретёт клинок и путь» он мне рёк
«К своему оружию каждый» он рёк
И тот, кем воистину был я Много веков назад
В огне ещё зеленящийся От неба не отсечённый
Вошёл внутрь меня и сделался
тем, кто я есть
Одиссеас Элитис «Достойно Есть» (ΑΞΙΟΝ ΕΣΤΙ)
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timeo Danaos et dona ferentes — φοβοῦμαι τοὺς Δαναοὺς καὶ δῶρα φέροντας.
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“Byzantine-Mediaeval Greek (A.D. 600-1500)
This period opens with Justinian's reign (527-65), who declared Greek the official language of the Byzantine empire, thus legalizing a state of affair that had existed since Hellenistic times, whereby Greek was the language of c. 80% of the citizens of the eastern part of the empire. With the in ception of this period the Greek language enters a new stage in its development: the scanty evidence that we have shows definitely that the spoke form of Greek, the Demotic speech, may now be characterized as incipient Modern Greek. This spoken proto-Modern Greek is the natural development spoken Koine from post-classical times. But as during the high period Koine, the centuries around Christ, the Greeks used Attic or Atticizin Greek for their writings along with a simplified Koine for their oral com munication, so during the Byzantine and Mediaeval period, they continued under the influence of Atticism, to write an Atticistic Greek, even as the spoke a more modern form of Koine, i.e. Demotic (= popular or colliquial). This state of affairs consolidated even more the 'dimorphia' of ealier times, and led to an even greater gap between spoken and writte Greek, a situation that reached its climax in the next period of the history the language, in particular during the XXth century.
Because learned treatises were throughout this period authored in th Atticistic form of Greek, our sources for the Demotic form are scanty, and in certain respects, piecemeal. A number of works are written in a simple Greek containing demotic elements, and from these we may piece together the state of Demotic or colloquial Greek as this has come down from the Koine. In his article on Mediaeval Greek, Anagnostopoulos mentions i.a. the following works from which Demotic may be abstracted:
parts of Konstantinos Porphyrogennetos' works, a satirical song at the expense of empero Mavrikios, various Lives of Saints, apocryphal Gospels, apocryphal Acts, various chronographies, the Paschal Chronicle (VII A.D.), Theophanes the Confessor's Chronographia (VIII A.D.), the chronicles of George Monachos, Symeon Magistros (X A.D.), Leon the Grammarian, George Kedrenos (XII A.D.), Michael Glykas (XII A.D.), Kekaumenos' Strategikov (XI A.D.), various parainetic poems (as e.g. Prodromos' poems, XII A.D., novelistic stories such as Lyvistros and Rhodamne, Velandros and Chrysantza, Physiologos, and Poulologos.”
Из The Development of Greek and the New Testament by Chrys Caragounis.
This period opens with Justinian's reign (527-65), who declared Greek the official language of the Byzantine empire, thus legalizing a state of affair that had existed since Hellenistic times, whereby Greek was the language of c. 80% of the citizens of the eastern part of the empire. With the in ception of this period the Greek language enters a new stage in its development: the scanty evidence that we have shows definitely that the spoke form of Greek, the Demotic speech, may now be characterized as incipient Modern Greek. This spoken proto-Modern Greek is the natural development spoken Koine from post-classical times. But as during the high period Koine, the centuries around Christ, the Greeks used Attic or Atticizin Greek for their writings along with a simplified Koine for their oral com munication, so during the Byzantine and Mediaeval period, they continued under the influence of Atticism, to write an Atticistic Greek, even as the spoke a more modern form of Koine, i.e. Demotic (= popular or colliquial). This state of affairs consolidated even more the 'dimorphia' of ealier times, and led to an even greater gap between spoken and writte Greek, a situation that reached its climax in the next period of the history the language, in particular during the XXth century.
Because learned treatises were throughout this period authored in th Atticistic form of Greek, our sources for the Demotic form are scanty, and in certain respects, piecemeal. A number of works are written in a simple Greek containing demotic elements, and from these we may piece together the state of Demotic or colloquial Greek as this has come down from the Koine. In his article on Mediaeval Greek, Anagnostopoulos mentions i.a. the following works from which Demotic may be abstracted:
parts of Konstantinos Porphyrogennetos' works, a satirical song at the expense of empero Mavrikios, various Lives of Saints, apocryphal Gospels, apocryphal Acts, various chronographies, the Paschal Chronicle (VII A.D.), Theophanes the Confessor's Chronographia (VIII A.D.), the chronicles of George Monachos, Symeon Magistros (X A.D.), Leon the Grammarian, George Kedrenos (XII A.D.), Michael Glykas (XII A.D.), Kekaumenos' Strategikov (XI A.D.), various parainetic poems (as e.g. Prodromos' poems, XII A.D., novelistic stories such as Lyvistros and Rhodamne, Velandros and Chrysantza, Physiologos, and Poulologos.”
Из The Development of Greek and the New Testament by Chrys Caragounis.
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Τι θέλεις ἐδῶ; Εἶπα. Με ἠρώτησε τι διδάσκω. Εἶπα ἐξορία κι ἀσκητική — Что ты тут делаешь? Я объяснил. Он спросил, что я преподаю. «Изгнание и аскетику» сказал я.
Γιώργης Γιατρομανωλάκης «Λειμωνάριο»(1974)
Γιώργης Γιατρομανωλάκης «Λειμωνάριο»(1974)
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Греческий огонь всегда стоял на службе идее: от Θνήσκου ὑπέρ Πατρίδος («Умри за Родину»), Ἐν Τούτῳ Νίκα («Сим победиши»), Ἤ τάν ἤ ἐπί τᾶς («Со щитом или на щите»), до Ἐλευθερία ἤ Θάνατος («Свобода или Смерть») и Ὄχι («Нет!»)
Ибо, «исподлобья взглянув, шлемоблещущий Гектор ответил: Εἷς οἰωνός ἄριστος ἀμύνεσθαι περί πάτρης (Лучшее знаменье знаю одно лишь - за родину биться!)
Ибо, «исподлобья взглянув, шлемоблещущий Гектор ответил: Εἷς οἰωνός ἄριστος ἀμύνεσθαι περί πάτρης (Лучшее знаменье знаю одно лишь - за родину биться!)
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