What we call a)ba/kia.[1] The Lawmaker [says] in the Martyrdom of Saint Thecla: "Tryphaina was overcome by suffering, and was seen lying like the dead on the slabs."[2] So he says.

[Meaning someone or something] inflexible, hard.

[Meaning a] ten-foot measure. It is a rod, by which they goad their cattle, with the Pelasgians having invented this.

The definition of proportion is this: it has a size proportionate to the reciprocal things which display the same a)nqufai/resis -- Aristotle's word for a corresponding diminution. Those things which have proportion to one another also are said to be similar to one another.[1]
But a)na/logon [also] means similarly.
And elsewhere: "the soldiers [were] noble to see, and were proportionate to their equivalent status."[2]
Also [sc. attested is the related adverb] a)nalo/gws, [meaning] equally. Also [sc. attested is the comparative] a)nalogw/teron, [meaning] that which is loftier, wiser, more analogical.

Son of Praxiades, Milesian, philosopher, a relative and student and successor of Thales.[1] He first discovered an equinox and solstices and hour-indicators, and that the earth is situated in the very middle [of the universe]. He also introduced a sundial and explained the basis of all geometry. He wrote On Nature, Circuit of the Earth, and On the Fixed Bodies and Globe and some other works.

[Meaning] to go over in the mind, to recollect. It is created from those counting continually and repeatedly with the five fingers of their hand, as if counting by fives [kata\ penta/da].[1]
Also [sc. attested is] a)napempazo/menoi ["they pondering"], [meaning] they counting up, they reckoning.[2]

Thus Aristotle calls both the propositions requiring demonstration and the indemonstrable ones, as [is] his custom.[1]

[Meaning] removal/baggage, fulfilment of a completion.[1]
Also [sc. attested is the adverb] a)partizo/ntws ["precisely,"], [meaning] the [condition of] neither surpassing nor lacking.[2] "For a term is a word which, when analyzed, is uttered precisely."[3]
Also[4] [sc. attested is] a)partilogi/a ["even number"], a number and reckoning made even [and] complete. Thus Lysias [sc. uses the word].[5] But Herodotus [in book] seven [sc. also uses the word]. Xerxes says to Pythios the Lydian: "so that the four million [staters] shall not lack seven thousand".[6]

[Meaning] that which is without measure.[1] But a)/pwson [spelled] with an omega [means] repel![2]

[Used] with an accusative.[1]
Also [sc. attested is the participle] a)riqmou=nta ["him counting"], [meaning him] assigning. "And counting some men to the bodyguards/spear-carriers".[2]
The Pythagoreans gave a name to every number. The number adds up to ten. Ten [is] the sum of the four [numbers]. And because of this they used to call the whole number tetraktys [four-sum].[3]

[Meaning] the driving of chariots. "And they have been nibbling at the [sc. calendric] cycle by chariot-driving."[1] Meaning sparing the chariots themselves.
But harmatrochia ["chariot-wheel track"] [is] the furrow of the chariot. There is also hamatrochia.[2]

[sc. A proverbial phrase] in reference to those who are sluggish and ineffectual. There is a clumsy locust, green, called a mantis, whose movements some heed and [thereby] prophesy.[1]
The aroura[2] contains 50 feet.[3]

[Meaning things that are] fitted, complete, sound. These things are also said to be "joined" [a)/rmena].[1]
Also [sc. attested is the related verb] a)rtia/zein, [meaning] to play at odds or evens [a)/rtia]. "We play at odds and evens with staters." Aristophanes [sc. says this].[2]
Also [sc. attested is the adverb] a)rtia/kis ["an even number of times"].[3]
[An example of] an "even" number is 32, but an "even-odd" [a)rtiope/rittos] [number is one which] when halved [turns] straight into an odd number, like 14. For the half of this [is] seven.[4]

A number.

The Persians' king. "They praise him and they wonder at his merit -- not [only] the Persians, but even some of the Romans -- since (they say) he was a lover of literature and came to mastery of our philosophy, when the Greek writings had been translated for him into the Persian language by someone. And therefore they say that he gulped down all of the Stageirite[1] even more eagerly than the Paeanian did the son of Oloros,[2] and was totally obsessed with the teachings of Plato the son of Ariston[3] and nor could the Timaeus[4] elude him, even though it is very much embellished with geometrical speculation and investigates the movements of nature, and neither could the Phaedo[5] or the Gorgias[6] [elude him], nor indeed did any other of the sophisticated and more difficult dialogues, like the Parmenides.[7] But I," Agathias says, "would never have believed that he had such an excellent education and this consummate attainment. For how would it have been possible for that purity of ancient words, free and suited and completely fit to the nature of things to have been preserved in a unrefined and discordant language? How could a man who was exalted[8] from childhood by royal pomp and a great deal of flattery, who had a very barbaric[9] lifestyle, who was always on the lookout for wars and conspiracies, how could a man who was set on such a course of life [be supposed] to derive enjoyment from and be trained in these teachings? Therefore, if one should praise him, although he was a king and a Persian, concerned with so many peoples and matters, because he nevertheless desired to enjoy literature somehow or other and to be exalted in his reputation for these things,[10] then even I myself would praise the man and consider him greater than the other barbarians. But as many as go too far in calling him 'wise' and all but superior to those who ever practiced philosophy anywhere, [saying] that he knew the principles and causes of every art and discipline ... those men would be caught straying far from the truth and following only the rumour of the masses."

Whenever the crystalline of the eye is colored as a result of a certain affection, it seems to us that the air and the other visible things have been colored with the same color. [...] He says that the visible, what by itself exists in the domain of the visible, is color, and says that surface is what is visible by itself.[1] Surface is visible by itself, although not such as [something] is by itself on account of definition. For [the expression] 'by itself' is double [in its meaning]: either it is that which is taken in the definition of the subject, such as 'animal' and 'rational' in the definition of man (for these belong by themselves to man), or that whose subject is taken in the definition, such as number in the definition of odd and even,[2] and nose in the definition of snubness.[3] For these belong by themselves to the definition. Now, it is not thus that he says that surface is visible by itself, but insofar as it contains in itself the cause of being visible. And this is color, for the color existing in surface is what is visible, and this is what the eyes perceive [...] the color existing in volume. For in the case of transparent stones, even though we think we see them colored through the whole volume, we are deceived with regard to our eyes. For the eyes or [rather] the activities of colors, because the stones are transparent, pass through their depth. And we perceive the stones through the color existing in their surface. This is why we also think we have seen the color existing in the depth.
The Pisidian [writes]: "these things are not decorated for the sake of gratification; all the arguments of truth are simple."[4]
On color, search in the [entry] 'gray'.[5]

The noun means not only the measure [sc. of that name], but also fetters.[1]
Choinikes are fetters of a certain kind; a choinix [is] anything rounded. Hence also the measure is named a choinix. Aristophanes in Plutus [writes]: "your shins are crying out, woe woe, craving the choinikes and the fetters."[2]

[Meaning the units] by which Egyptians measure [time-]periods.[1] "The category of supremely contemplative souls [is] rarer than that of the choinix, by which Egyptians measure [time-]periods; the likes of Amous and Antonios".[2]

It was a gold currency, which Darius first devised.[1]
When Xerxes sent an envoy to him and offered him three thousand Darics, [Aristides] said that he had no use for Persian wealth, living the life he did. He happened to be serving low-grade bread.[2]
The army of this Darius was counted, and apart from the navy 700,000 were found together with the cavalry. Against the Scythians 600 ships were assembled.[3]

[Meaning] tenth.

[Meaning] ten times.

The compass [is] an instrument, useful for many crafts, [which is shaped] rather like the letter l[ambda]. By inserting one half of this instrument and moving the other half around, they make circles.[1]
The name also refers to the thing which shows the time.[2]

A kind of geometrical [term].
Eunapius [writes]: "as in accordance with certain diameters, horns extend the tongue to the clashing contacts of the points."[1]
But[2] Dinarchus calls the residue from something that has been fairly measured out a "diametron."[3]

Son of Pheidias, Sicilian, from the city of Messene.[1] Pupil[2] of Aristotle. Philosopher and rhetorician and geometrician. [He wrote] [3] Measurements of the Mountains in the Peloponnese[4]; Life of Hellas in 3 books.[5]
This man wrote the Constitution of the Spartans; and a law was enacted in Lakedaimon that each year the story should be read out in the archive of the Ephors and that the men of youthful age should listen. And this persisted for a long time.[6]

A mechanical implement,[1] with which the geometers used to assess with precision the measure of battlements from a distance.
The Pisidian [writes]: "you will see these things in advance with your dioptra".[2]