Reading 5D - Now look over here carefully. Can you see this little door and this little house?
- I see. What is this thing, father.
- This is the thinking-building (think-tank/thinkery) of wise souls. Inside live wise men, and when they speak they persuade their students that the heaven is an oven, and this oven is around us, and we are the coals. These men persuade their students teaching them all the time getting a great deal of money. And by Zeus no one of them will stop receiving a great deal of money.
- But what do the men teach? What will young men learn, being students.
- The students will learn arguments.
- What arguments do you mean, father?
- What? I'm speaking about the just and the unjust argument.
- SO these arguments the students will learn.
- Yes, by Zeus, and moreover, in the lawcourts, they will always defeat their adversaries.
- These men are who? What the men's name.
- I don't know the name. But sophists are real gentlemen.
- Urrgghh. Terrible I know. You are speaking about the hail and the unshod, the wretched Socrates.
- tut tut be quiet. But you will you not listen.
- I will listen. What will you say to me.

- But as I was saying the men inside have two arguments: the just and the unjust. WHy then do you not go in as a student? For thus we will put a stop to our debts.
- What will I learn?
- The unjust argument. FOr the unjust argument will destroy our , but the just one not. SO thus the creditors will take none of the debts. Why do you not go in to the reflectory of the very highest of men.
- I into the reflectory? No by Dionysus, I will indeed not do this. Not today am I going in, nor tomorrow will I go in. For I love horses, not the sophists.
- Will you not obey, nor will you do it?
- I will not obey, nor will I do it, for I will become pale being a student.
- If you will not do it, who will? Will you and I go together?
- Not I
- But I will chase you from the house and I will throw you to the crows.
- ANd I will run away.
- But, I will go into the house, and
- What will I do then? Pheidippides will not win, but I will become the victory-carrier. But I know, I will go myself into , and I will become a student of Socrates, and I will learn the unjust argument. So I will put a stop to those creditors taking my money. But how, being an old man, slow concerning the precise detail of argument, will I learn philosophy. Nevertheless I will go in. WHy then, do I not knock this door, and shout. But I will do this, and I will knock on the door, and I will shout.  ¶ 10:37 PM 0 Comments

  Reading 5C - Pheidippides, Pheidippides.
- What, o father?
- Tell me, o son, do you love me?
- As for me, I shall never cease (to do so).
- Will you love me tomorrow?
- Yes, by Poseidon and the horse, I shall love you tomorrow, and I shall never stop.
- Tell me in no way 'By this horse', o son. For they hold the responsibility of my troubles. But listen, and you shall obey.
- Look here, I am listening, I will obey and I shall obey always. You tell me then. What will you order?
- I will order a small thing, son, a very small thing. I have some plan, and I have in mind a... But will you obey?
- I shall obey, by Dionysus, Do not worry, father.
- But were you listening? Or were you not listening? Or do I speak in vain? I shall stop you sleeping.
- Yes. I was listening, and I am listening now, and I will listen. But what are you telling me?
- I was telling you that I have a plan.
- But what plan? What do you have in mind, and what do you intend? What will you say?
- But I will tell you. For perhaps this plan will somehow stop us out of debt. For I have something bid in mind.
- Indeed tell (me). What is your plan, father? What will you order? How will the plan save us? How shall we stop being in the debts?
- And you will do (it)?
- I will do it by Dionysus.  ¶ 7:06 PM 0 Comments

  Readings 5A & B
  ¶ 5:29 AM 0 Comments

  Reading 5B - But what do I owe? Slave, come here; light the lamp. FOr now I can see nothing, for the night is dark.
- Therefore how can I light the lamp, o master? Look here; there is no olive oil in the lamp.
- What are you saying? The lamp does not hold olive oil? Oh unhappy me. Come here and be punished. How evil is this war. For I do not punish the household slaves any longer, despite being lazy. For the war prevents. Alas for my troubles. For now we order, and they do not obey. But when we were young, then the old men always used to punish the household slaves. Therefore they were not lazy and did not treat the masters badly, they were good and would always obey. They were scared of the punishment. But why do I not save myself and my son out of debt? WHy do I not look for some plan, and stop these debts? Therefore now, o Strepsiades, save yourself. Hurrah! I have some plan.ANd now why do I not stop this young man sleeping.  ¶ 5:08 AM 0 Comments

  Reading 5A Strepsiades happens to be lamenting because he ows much money. For the son, being horse-mad, always taks a lot of money. Now the son happens to be sleeping deeply, and sleep does not hold the father.
- Alas, alas. O god Zeus. The length of the night, it is long. And day doesn't come yet. Look here, the son is sleeping deeply and doesn't stop sleeping. Oh dear, unhappy me. But deep sleep does not hold me yet. And I am the sleepless unfortunate. And being sleepless heavy debts worry me. FOr I owe much money because of this son here, and owing the creditors pursue me and always exact their due. But still I am sleepless, and perplexed. And yesterday I was sleepless, nearly all of the nights. For the best time I was sleeping. But when I was sleeping, then in my dreams the creditors were pursuing me and exacting their due because of my son. And being in perplexity no-one saved me, but evry night I was fleeing from these creditors, and this son here was always taking much money, being horse-mad. And moreover, sleeping, the young man dreams of horses. Oh dear. Who is responsible? The woman is responsible, I know that well. For she was always taking the boy and talking about horses. And therefore the boy was always listening and learning about horses. And you, just as you are, sleeping deeply. For the debts, you know well, make my head turn around (spin?). Oh dear. For we never stopped you, and me and the woman are always arguing about the boys. For we always kept arguing. But O Zeus god, why do you make the marriages so bitter? For the woman always makes my life bitter. But how sweet was the country life! And how bitter the marriage. For my woman happens to come from the city, and being from the city, she began to cause all the expenses. Then and now this expense was ruining me. And still now it ruins (me).  ¶ 2:24 AM 0 Comments

  Greek 4D translation Look here, rhapsode, can you see? What lawlessness. For the unfortunate foreigner is sitting on the altar, being a supliant, but the public slaves are dragging him away, the foreigner takes hold of the altar and is calling upon the gods. City, oh city.
- Drag this man away from the altar, being a Spartan.
- I call upon the gods -
- But the foreigner is taking hold of the altar, Satyros.
- Cut off the hands.
- I call upon you, men.
- The foreigner is calling upon us, Rhapsode, and he doesn't stop calling.
- But nevertheless be quiet, O Dikaiopolis, and no one can do anyhting. Can you not see these public slaves, the ones who have the daggers?
(He does not stop calling upon the gods)
- Oh gods, look down on what I am undergoing. See clearly those who are irreverent against god's suppliant and a foreigner.
(The public slaves drag away from the altar of the gods the man calling)
Stop, man, calling upon the gods. And you, public slaves, lead away the man to the other Spartans.
- Do you, men, drag away the fleeing to the sanctuary? Do you kill the ones turning to supplication? But, by Castor and Pollux, clearly you are being unjust men and irreverent to the gods.
- But who is this man?
- He happens to be an embassador.
- What do you say? An embassador? What lawlessness. You kill embassadors?
- He is an embassador, and he is travelling towards the great king of Persia. It is clear you are well-disposed towards the Spartans. Therefore be quiet and stop calling upon the Spartan.
(And the public slaves lead away the Spartan towards the market. ANd the foreigner does not stop shouting and it is clear he is suffering at the hands of the Athenians).
- It is clear that the gos hate the man, for they will kill him, despite being an embassador and a suppliant. Surely this is a great retribution from the gods taking hold of him because of the ancestors and the ancestors' aggression. But what is our city suffering? What is happening? The war appears as being a violent teacher, rhapsode. For in peace this doesn't happen. For in peace there is both good government and plenty in the city. And in the war lawlessness and lack of provisions.
- 'How bad government provides plenty of bad cities, good govt and good order and perfect evrywhere appear.  ¶ 1:45 AM 0 Comments

    ¶ 1:34 AM 0 Comments

  Section 4 reading C Δικαιοπολις και ο παψωδος πορευονται εις το αστυ. Εξαιφνης δε ανηρ τις τρεχει προς αυτους.
ΔΙΚ - Ειπε μοι, ω ραψωδε, τις ο θορυβος; Τινες αι βοαι; Τι γιγνεται;
ΡΑΨ - ιδου, ω Δικαιοπολι, ανθρωπος τις δευρο τρεχει. Αρα ορας τον ανδρα; Η λανθανει σε ο ανηρ δευρο τρεχων;
ΔΙΚ - ου μα Δια. Ορω γαρ αυτον προστρεχοντα. Αλλα ατοπον το πραγμα. Τις ποτ’ εστιν;
ΡΑΨ - ισως δουλος τις εστι και αποφευγων τυγχανει.
ΔΙΚ - αλλα δουλος μεν ουκ εστιν, οδοιπορος δε ων φαινεται. Η λανθανει σε ο ανηρ εις το Ηρακλειον ιερον. Αλλα τι πασχει, φευγων εις το ιερον;
ΡΑΨ - δηλον οτι εφ’ ικετειαν τρεπεται. Και μην προσερχονται ανδρες τινες. Και δηλοι εισι διωκοντες τον ανδρα.
ΔΙΚ - αλλα τι τουτο το πραγμα; Προσερχεται γαρ κηρυξ και οι ενδεκα εις το ιερον τρεχων.
ΣΑΤΥΡΟΣ - ποι φεθγει ο λακεδαιμονιος; Που εσιν;
ΡΑΨ - ουτος, απ’ οισθα που εστιν ο φευγων; Η λανθανει σε ο ανηρ φεθγων;
ΣΑΤ - ου λανθανει εμε. Αλλ’ εν εκεινω τω ιωρω εστιν ικετης ων.
ΔΙΚ - δευρ’ ελθετε, ω υπηρεται, εις εκεινο το ιερον. Απαγετε ταχεως των ξενος, και φθανει υμας εις το ιετον τρεχων. Ικετης δ’ ων, οσιος εστιν.
ΡΑΨ - ‘προς γαρ Διος εισιν απαντες ξεινοι.’
ΚΗΡΥΞ- μη φροντιζετε, ω υπηρεται, αλλ’ απαγετε τον ανδρα.
- ω της ανομιας. Δυστυχης δη φαινεται ων ο ξενος.

- Tell me, rhapsode, what is this din? What are these shouts? What is happening?
- Look, Dikaiopolis. A man is running over here. Can you see the man? Or has the man escaped your notice in running over here?
- Oh my dear! For I see him running towards (us). But the matter is strange. What ever is it?
- Perhaps it is a slave and he happens to be escaping.
- But it is not a slave, it appears to be a traveller. Or has is escaped your notice the man is wearing a travelling cloack.
- You speak correctly, Dikaiopolis. But perhaps it is a stranger.
- Look. For the man is running to the sanctuary of Heracles. But what is he undergoing, escaping into the temple?
- It is clear that he is turning to supplication. What's more some men are running towards (us). And they are clearly pursuing the man.
- But what is this event? For the herald is running towards (us) - The eleven and the public slaves. But the man anticipates the eleven by running into the sanctuary.
- Where did the Spartan escape to? Where is he? Hey you, do you know where is the running off (man running off)? Or the man running off escapes your notice?
- He does not escape my notice. But he is in that sanctuary, being a suppliant.
- Come over here, public slaves, towards that sanctuary. Quickly lead away the foreigner, being a Spartan.
- Do not lead away the running off (man running off), herald, despite being a Spartan. For the foreigner happens to be suppliing, and he can anticipate our running to the sanctuary. And being a suppliant, he is sanctified.
- 'For under the protection of Zeus are all foreigners.'
- Do not worry, public slaves, but lead the man away.
- What lawlessness. Being a foreigner appears unfortunate/The foreigner appears being unfortunate.  ¶ 9:00 PM 0 Comments

  Section 4 reading B - Ιδου, πυρα. Δευρο ελθε, ω παι, ταχεως.
- Μενε, ω δεσποτα, μενε και με σπευδε. Βαρυς γαρ εστιν ο νεκρος ουτος, βαρυν δε οντα βραδεως δη φερω εγωγε.
- Τι φης; νεκρος τινα φερεις;
- Αγε νυν, ω παι, επιβαλλε τον νεκρον επι την πυραν ταυτην.
- Αλλα τι ποειετε; Μη ποιετε τουτο, προς θεων. Παυεσθε.
- Μη κωλυω, ω ανθροπε.
- Ω μιαρε, τυπτεις εμε πολιτην οντα; Ω της υβρεως. Μη τυπτε.
- Τι το πραγμα; Τινες αι βοαι; Ουτος, τι ποεις; Τυπτεις πολιτην; Ω της ανομιας. Οιμοι, τι τουτο; Νεκρον επεβαλλεις επι επεινην την πυραν; Ω της ασεβειας. Παυε-
- Μη κωλυε, ω γερον.
- Αλλα θαπτω τημερον τον εμον υιον, και εμη η πυρα.
- Ου φροντιζω εγωγε.
- Αρα ου σεβη τους θεους; Αρα ου τιμας τους των ανθροπων νομους; Αλλα ουδεν κωλυει σε, ουτε θεων φοβος ουτε ανθροπων νομος;
- Τι φης; Νεκροι επι νεκροις πιπτουσιν, αποθνεσκουσι δ οι ανθροποι ωσπερ προβατα εν ταις οικαις και εν τοις ιεροις. Συ δε μοι θεους λεγεις και νομους; Ω μωρε συ – οι γαρ θεοι η ουκ εισιν η ου φροντιζουσιν ημων, επειδη η νοσος διαφθειρει τους τε ευσεβεις αμα και τους ασεβεις. Που γαρ η εμη μητηρ και ο πατερ, ευσεβυντες αει; Νυν δε που εστιν ο αδελος, ευσεβεστατος ανθρωπων ων; Ιδου και με η μοι λεγε περι νομων και υβρεως. Ου γαρ φοβουμαι την κολασιν. Η ουκ οισθα οτι εφημεροι οι ανθροποι. Τι δε εσμεν; Τι δε ουκ εσμεν; ' Σκιας οναρ ανθροπος.'
- Παυε, παυε. Ατιμαζεις γαρ τους θεους, θνητος ων.
- Αλλα ουκ ατιμαζω τους θεους εγωγε. Τιμω γαρ μαλιστα την Αφροδιτην. Καλη γαρ και ευφρων η θεος. Καλη γαρ και ευφρων ουσα η θεος, ευδαιμονα ποιει τον βιον. Εγω ουν προς Αφροδιτην τρεπομαι και την ηδονην, καλας ουσας.
Αρα θαυμαζεις, ω παψωδε, οτι το αστυ μισω, γευργος ων, και τον εμον δημον ποθω; Εν γαρ τη πολει ουδεν αλλο η ανομια και ασεβεια και νοσος και πολυ των νεκρων πληθος

- Look, a funeral pyre. Come here, slave, quickly.
- Remain, master, remain and do not hurry. for this corpse is heavy, and being heavy, I carry it slowly.
- What do you say? You are carrying some corpse?
- Come now, slave, throw onto this funeral pyre the corpse.
- But what are you (pl.) doing? Do not do this, in the name of the gods. Stop.
- Do not prevent, man.
- Foul (man), (me) being a citizen you strike me? What aggressive behaviour. Do not hit.
- What is the matter? What are the shouts? Hey you, what are you doing? You hit a citizen? What lawlessness. Stop. Oh dear, what is this? You throw a dead man into the funeral pyre? What irreverence! Stop.
- Do not prevent, farmer.
- But today I bury my son, and this is my funeral pyre.
- As for me, I am not worried.
- You do not show respect to the gods? You do not honour the laws of men? But does nothing stop you, neither the fear of the gods nor the conventions of men?
- What do you say? Corpses on top of corpses fall, and the men die like sheep in the houses and in the sanctuaries. And you tell me of gods and laws? You fool. For the gods are not worried about us, since the plague kills those who respect the gods and at the same time those who are direspectful of the gods. For where are my mother and my father, always respecting (respectful) of the gods? And now where is the brother, being of men most repectful to the gods? Look here. And to me he says about laws and aggressive behaviour. For they don't fear punishment. For do they not know that men are short-lived? What are we? And what are we not? 'Man is the dream of a shadow'.
- Stop, stop. You hold the gods in dishonour, being a mortal.
- But I do not hold the gods in dishonour. I particularly honour aphrodite. For she is a beautiful and well-disposed god. For being a beautiful and well-disposed god, she makes a fortunate life. Therefore I turn myself towards Aphrodite and pleasure, being beautiful.
- Do you wonder, rhapsode, my hating (being that I hate), being a farmer, and that I long for my district? For in this city there is nothing but lawlessness and irreverence, and the plague, and many of the dead.  ¶ 11:51 PM 1 Comments

  Section 4 reading A ω Ηρακλεις. Οσον ανθροπον πλεθος. Πλεα γαρ φαινεται τα τειχη. Δια τι τοσοτον πληθος εχει η πολις, ω Δικαιοπολι; Οιμοι, τι τουτο; Πυπας τινας ορω. Ειπε μοι, προς των θεων, τις η αιτια; Η που δελον οτι δαιμων τις κακος κολαζει την πολιν.

Κακοδαιμων νη Δια η πολις εστιν, ω παψωδε, κακοδαιμον τε το πληθος, κακοδαιμονες δε οι γεωργοι μαλιστα. Αιτιος δε πρωτον μεν ο πολεμος, επειτα δε και ο Περικλης.

Αλλα στρατηγος αριστος ο Περικλες. Ο γαρ ναυτες –

Αλλα δελον εστιν οτι φιλει τον Περικλεα εκεινος, ναυτης ων. Εγω δε ναυτης οθκ ειμι, αλλα γεωργος. Και γεωργος ων Περικλεα αιτιον νομιζω. Φησι γαρ ‘ημεις μεν κρατουμεν κατα θαλλατταν, λακεδαιμονιοι δε κατα γην. Καταλεπειτε ουν, ω γεωργοι, τας οικας και την γην, και εισκομιζεσθε εις το αστυ τα υμετερα σκευν. Και μη φροντιζετε. Πολις γαρ ουκ οικησεις η γη, αλλα ανδρες.’ Ουτω μεν ουν πειθει ημας ο Περικλες, πητωρ ων πιθανος. Ημεις δε εισκομιζομεθα εκ των αγπων τους παιδας και τας γυγναικας και τα αλλα σκευν. Τα δε προβατα εις την Ευβοιαν διαπεμπομεθα.

Επειδε δε ημεις, πολλοι οντες, αφικνοθμεθα εις το αστυ, χαλετον γιγνεται το πραγμα. Τας μεν γαρ οικεσεις, ολιγας ουσας, εχουσιν οι ασθοι, ημεις δε πρωτον μεν τα μαρκα τειχη, επειτα δε τα οικουμεν. Μετα δε ταυτα η νοσος επιγιγνεται, και δεινη ουσα πολλους ανδρας διαφθειρει και πολλας γυγναικας και πολλα παιδας. Διαφθερει δε και τοθς εμους οικειους η νοσος. Ολοφυγρομαι γαρ ετι νυν τον εμον υιον, ουκετι οντα, και την εμην γυγναικα, ουκετ ουσαν. Εχεις το πραγμα. Εμε ουν ορας, ω ραψωδε, κακοδαιμονα οντα. Την δε πολιν ορας κακοδαιμονα οντα. Την δε πολιν ορας κακοδαιμονα δε ουσαν. Τους δ εν τη πολει ορας κακοδαιμονας οντας.

O Heracles! What a lot of men. For the walls seem full. Why is the city holding such a great number, O Dikaiopolis? Oh dear, what is this? I see some funeral pyres. Tell me, in the name of the gods, what is the reason (for this)? Surely an evil demon in punishing the city.

By Zeus, wretched is this city, O rapsode, and wretched indeed are the farmers. And responsible is first the war, and particularly Pericles.

But Pericles is the best general. For the sailor -

But it is clear that he is well-disposed towards Pericles, being a sailor. ANd I am not a sailor, but a farmer. And being a farmer, I think pericles is the reason. For he said 'While we hold sway on the sea, the Spartans (hold sway) on land. Therefore, O farmers, leave behind houses and land, and bring into the city your equipment. And do not worry, for the city is not dwellings or lands, but men.
In this way Pericles did not convince us, being a persuasive politician. And we brought in from the country slaves, women, and equipment. And the ships we sent across to Euboa. For, on the one hand, the townsmen having few dwellings, we first went to the long walls, then we dwell in the sanctuary. And after all that a plague followed, and being terrible, many men are killed, and many women and many children. And the plague kills my dwellers. For even now I lament my son, being no longer, and I lament my wife, being no longer. You have the matter. Therefore you see, O rapsode, the wretched(ness). You see the city being wretched. You see the unlucky of the city.  ¶ 2:00 AM 0 Comments

  Ecrire pour bien vieillir Un peu de posterite, histoire d'etre content d'etre plus vieux que je ne le suis maintenant. Fait-on expres d'ecrire des betises pour n'avoir pas de regrets d'avoir perdu ce temps? Ecrirai-je des choses differentes, si, par example, je n'avais qu'une semaine a vivre? Sans doute un sentiment d'urgence s'empare de l'ecrivain, la conscience du possible de n'etre la le lendemain, et de produire le meilleur de lui-meme! Moi, j'opte pour la conscience d'une vie plus longue, et le confort de savoir que, meme vieillissant, je me prefere au moment present quand je me compare a mon passe! Je deviendrai-donc progressivement moins bete, mais sans frenesie. Excelsior!  ¶ 6:07 PM 0 Comments

  Saturday night... It's a strange thing to be in a PC 방 on a Saturday night; the problem is, I'm too sleepy to go out, but not sleepy enough to sleep. So I selected an in-between, and here I am! mmm... I have to put myself through the same pain as all the English major students then! I guess it's only fair though: an instructor should not make demands which he has not had to impose on himself at some point in his life. Imagine a language teacher who has never even tried to learn a language; this could indeed be an issue. One might know all about one's language, it's underlying subtleties and most profound syntax, but would lack the basic empathy with the beginning language learner.
In a way, it seems to me even harder for English students, as there is such an emphasis on learning the 'world language'. Not only you are confronted by a massive mountain, which as an elementary student you are at the bottom of; but also, you are conscious of the felt importance and necessity of English, so to the difficulty of any language acquisition is added extra pressure.
Here is something: I have lived in Korea for over a year, but my skill is minimal, compared to what an English student would have achieved after a year abroad; yet I am congradulated for my knowing a few words of Korean, whereas an English learner would be deemed silly were his English equivalent to my Korean after a similar period spent in a native country. So, there is something not right... any ideas? ㅋㅋㅋ 다음 만날때 까지 잘 있어요!  ¶ 7:38 AM 0 Comments