Christos (Christ) is the Greek translation of the Hebrew mashiach (Messiah), and both mean “the anointed one”. Initially it referred to anyone or anything consecrated with holy oil; for example, King David, unleavened bread, or King Cyrus.

For what a 1st century Jew would have understood as “the messiah”, see Messiah and Messiah in Judaism:

In Jewish eschatology, the term came to refer to a future Jewish king from the Davidic line, who will be “anointed” with holy anointing oil, to be king of God’s kingdom, and rule the Jewish people during the Messianic Age. In Judaism, the Messiah is not considered to be God or a pre-existent divine Son of God. He is considered to be a great political leader that has descended from King David. That is why he is referred to as Messiah ben David, which means “Messiah, son of David”. The messiah, in Judaism, is considered to be a great, charismatic leader that is well oriented with the laws that are followed in Judaism. He will be the one who will not “judge by what his eyes see” or “decide by what his ears hear”.

Originally Answered:

How can you describe the personality of the Greeks?

Noone’s biting?

InB4 “You can’t stereotype all Greeks”, &c &c

Mercurial. Impulsive.

There’s an apocryphal Turkish saying (which in fact, I’ve only found in Greek sources—but then again, I haven’t asked Quora): Gâvurun/Yunanın akili sonradan geliyor. Του Ρωμιού η γνώση ύστερα έρχεται. A Greek’s common sense comes later.

Passionate. Like to yell at each other as a performance piece. Like to disagree for the fun of it. The saying goes “Where there are two Greeks, there are three opinions”. (It’s a saying that Jews also lay claim to.)

Their sense of honour (amour propre: How do I translate the Greek word filotimo?) is a double-edged sword: it makes them generous to a fault, but also very touchy.

Very much about the collective and the social ritual, like many recently traditional societies. Operate through positive politeness (What are the negative and positive politeness strategies?) No interest in “personal space”.

Nationalistic, but mistrustful of authority and of notions of the common good. Enterprising and street-smart (or at least, they used to be). Blame malicious outside forces by default, rather than admit problems closer to home.

*shrug* That’s a start.

Ah, Dimitris. Yoruba oga “boss” vs Ottoman Turkish ağa [aɣa, now aː] Agha (Ottoman Empire) “an honorific title for a civilian or military officer” < Old Turkic aqa “elder brother”.

Three letter word, final vowel the same, consonant similar, meanings in the same ballpark.

You can see why I’m not impressed. Islam was shared between Turkey and Nigeria, sure, but this was a specifically Ottoman title, and the cultural traffic just wasn’t there.

Besides, when a woman wants to flatter her mate in Greece, and call him “boss” and bring him his slippers and fulfil his patriarchal fantasies, she doesn’t call him “my agha”.

She calls him “my Pasha”. Pashas outranked aghas, after all.

What’s that I hear? Pshaw?

Why yes. Bashaw was an early English rendering of Pasha.

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And, as a desultory attempt to answer the question as stated:

Here in Australia, I get hubbo from my wife. Partaking in the age-old tension between the two Australian hypocoristics, –o and –ie. Hubby is far more widespread throughout English.

Qo’noS, the Klingon home planet, uses loDnal. We know loD is ‘man’.

In Esperantujo, it’s edzo. A back formation from edzino “wife”, itself a reanalysis of the Litvak Yiddish pronounciation of the the suffix in Prinz-essin.

In Lojbanistan, it’s speni “spouse”. You can specify the gender as nakspe “male spouse”; I doubt most Lojbanists bother.

What I’ve used is “OP here” or “I’m the OP”. I want to use a succinct rather than a discursive form.

McKayla Kennedy says you don’t need to signal that you’ve answered your own question, because the question is community property.

But I do signal, at least some times, that I’ve answered my question, because it pertains to the answer (which is mine) not the question. It flags to readers that my answer is a self-answer, because:

• at least for some people it can make them wary of the answer (it contains unexpressed presuppositions, it’s self-promotion)
• I’m flagging that the answer is intended as a conversation-starter—I actually am pushing along a request for people to disagree with me.

That’s just me, of course.

Thx4A2A, Sofia. No idea why you asked, which makes it all the more flattering.

I have a high tolerance of repetition in music in general.

OTOH, I am old, I am old, I shall wear the bottoms of my trousers rolled; so I know very little of music after 1995. You are young, Sofia; one day you will understand.

(You know that horrifying moment when you realise you’ve turned into your dad? Yeah. «Έχεις πολλάάάάά να μάθεις ακόμα»: “Son, you’ve got a lot to learn…”)

But of recent songs, I think Uptown Funk counts as something I could listen to on loop for hours. Mostly, of course, because it sounds like the music I grew up with.

Make a dragon wanna retire, man.

In fact, I think I’ll put it on loop now…

Let me try to unpack OP’s question.

The Tarantella, known in Salento as pizzica, is a dance associated with a hysterical condition known as Tarantism (supposedly triggered by a tarantula bite). A couple of scholars have speculated that tarantism is a survival of Ancient Greek bacchanalian rites, which were driven underground by the Roman senate. Villages in Salento are Greek-speaking to this day.

The Dabke is a Levantine Arab folk circle dance. A couple of scholars have speculated that it is of Canaanite or Phoenecian origin.

OP is taking a further step: since the Philistines of antiquity are widely believed to have been Minoan Cretans, and since we know that the Minoans had circle dances, might the Dabke not be of Cretan orgin? The pizzica, after all, looks like it’s of Greek origin.

Well, I don’t know much about the history of dance. But I do know from linguistics that recent areal diffusion is more plausible than millenia-old inheritance; and that much seeming similarity in a phenomenon can be explained through the limited options available for that phenomenon.

I was tempted to say that if you want a group of people to dance as a community, it’ll be either in a line or in a circle, so the similarity of the dabke and the Cretan syrtos may be a coincidence.

But Wikipedia’s Circle dance shows that the form is found everywhere in the Middle East and South-Eastern Europe (and Brittany), but not so much elsewhere. Given that, I won’t posit an inevitability of circle dances. Instead, I’ll posit areal diffusion. The notion of dancing in a circle may well be as old as Minoa. I don’t necessarily see that the Minoans transmitted it all the way from Malta to Azerbaijan; it may well have been in use throughout the area 3000 years ago already, or it might have gradually spread from place to place.

But if we have to explain how come a continuous area from Croatia to Kurdistan dances in circles, then having the dance leapfrog from Crete to Gaza doesn’t buy us much: it explains the Syrtos and the Dabke, but it doesn’t help explain the Hora and the Kochari. If you explain those as diffusion from the Syrtos and the Dabke, then you might as well explain all the circle dances as diffusion anyway.

Oh, and the bacchanalian origins of the tarantella are just one guess, too. You don’t need Dionysus to explain Dancing mania. Many of the documented mediaeval instances of that are in Germany.

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Dedicated to Pegah Esmaili, for whom there is a world of difference between circle dances east and west of the Taurus mountains…

Not that I know, but there’s a region of the South that does a stereotypically Canadian thing.

The stereotypically Canadian thing is Canadian raising: pronouncing the diphthongs /aɪ/ and /aʊ/ as /ɐɪ/ and /ɐʊ/ before voiceless consonants. It’s the thing that Americans make fun of, by saying Canadians say aboot instead of about.

Canadian raising is not restricted to Canada.

I went down to Lynchburg, Virginia once; friend of mine’s folks are from there.

And what do you think I heard?

Aboot!

Sure wasn’t expecting a 70 year old southern gentleman to sound like Terrence and Philip.

Older Southern American English

The major central (Piedmont) and eastern (Tidewater) regions of Virginia, excluding its Eastern Shore, once spoke in a way long associated with the upper or aristocratic plantation class in the Old South, often known as a Tidewater accent. Additional phonological features of this Atlantic Southern variety included:

…

A possibility of both variants of Canadian raising:

• /aʊ/ pronounced as [aʊ], but [əʉ~ɜʉ] before a voiceless consonant.
• /aɪ/ pronounced as something like [aε~aæ], but possibly [ɐɪ] before a voiceless consonant.

Thank you Google

RAWOHIPOEN SOEGENG.

As Daniel Lindsäth pointed out, SOEGENG is Indonesian.

When you google SOEGENG, you get Sugeng, which reminds me that Indonesian used to be spelled more Dutch than it is now, including using oe.

I also realised that the SOEGENG comes first, the writing forms an arc.

SOEGENG RAWOH IPOEN. Switch the <oe> to <u>, you get SUGENG RAWOH IPUN. Google Translate renders SUGENG RAWUH IPUN as “welcome them”.

For the rest, ask someone who actually knows Indonesian.

EDIT: or Javanese. Thank you, Rizky Wirastomo

So… lemme get this straight. A guy who was worked for Google Translate is A2A’ing someone who did a couple of graduate courses on Machine Translation 20 years ago?

Once again, Adam, you flatter me.

We agree, and I defer to your superior expertise; I’ll just, eh, restate what you said.

Machine Translation is AI-hard: you need real understanding of the world to do accurate cross-context machine translation. AI has a long history of hype, and a long history of shifting goalposts. The current results of Machine Learning in Language are all around us here in Quoraland: they’re the bots, and they’re people popping over to Google Translate. How impressed are you? And yet, if you thought about this 10 years ago, you would be astonished at what they do. If you allow for their limitations, you still can be.

(I was astonished at my accidental discovery the other day, that Google Translate does so well with Augustine of Hippo. For the fairly obvious reason that the bilingual corpus of Latin it was trained on must have included Augustine of Hippo.)

The foreseeable future of machine translation I see is more of the same: more machine learning, more statistical methods, with maybe a bit more sensitivity to context, through better AI in the backends. What you’ll end up with is what people have been saying for a while you’ll end up with in AI: something that does very well in a specific domain it has been trained for, and not so well if it’s confronted with novel domains. So you will be able to use it as a tourist; arguably, you already can. You will be able to translate documents in a particular field. But the translator will still get confused very easily, once confronted with anything unfamiliar. People will be aware of that, and will work around it.

Minority languages will be supported a little by MT, but I dispute the overoptimistic belief that noone will need to learn English anymore, because machines will do the translating for you. Anyone who needs to make sure they are understood accurately for their job is not going to take the chance that the computer misconstrues them: they’re still going to learn English (or Mandarin or Spanish or Uzbek, or whatever the future lingua franca is), and make their own decisions about how to deal with ambiguity. And minority languages will still be restricted to the home and away from the public sphere, which is how languages die.

Or even worse, minority languages will devolve into translationese: the only Irish around will be whatever word-to-word translation from English the Google–Apple–McDonalds Translatatrix 4000 spits out.

The catch in all of this is that we have an event horizon of, I don’t know, 10–20 years for any prediction of the future in IT—past which, who knows. The Singularity may yet happen.

But AI has had a lot of hype, and a lot of shifting goalposts.

Diadochi:

The Diadochi (/daɪˈædəkaɪ/; plural of Latin Diadochus, from Greek: Διάδοχοι, Diádokhoi, “successors”) were the rival generals, families and friends of Alexander the Great who fought for control over his empire after his death in 323 BC. The Wars of the Diadochi mark the beginning of the Hellenistic period.

…

How many successors?

Five Diadochi Dynasties

Due to the influence of the Prophecy of the Book of Daniel, chapter 8, many Christian commentaries state that there were only four primary diadochi. In truth, however, there were at least five primary dynasts throughout this period: Lysimachus [Thrace], Cassander [Macedon], Ptolemy [Egypt], Seleucus [Persia], and Antigonus Monophthalmus [Asia Minor].

After the Battle of Ipsus [301 BC], Antigonus was killed, but his son Demetrius took a large part of Macedonia and continued his father’s dynasty. Never during this period did only four diadochi control Alexander’s former dominion. After the death of Cassander and Lysimachus, following one another in fairly rapid succession, the Ptolemies [Egypt] and Seleucids [Syria] controlled the vast majority of Alexander’s former empire, with a much smaller segment controlled by the Antigonid dynasty [Macedon] until the first century.

Antigonid dynasty

It was one of four dynasties established by Alexander’s successors, the others being the Seleucid dynasty, Ptolemaic dynasty and Attalid dynasty.

Attalid dynasty

The Attalid dynasty (/ˈætəlᵻd/; Greek: Δυναστεία των Ατταλιδών) was a Hellenistic dynasty that ruled the city of Pergamon after the death of Lysimachus, a general of Alexander the Great. The Attalid kingdom was the rump state left after the collapse of the Lysimachian Empire.

So, in the free-for-all after Alexander died, there were not really four successor states. There were a dozen-odd, then five, then three: Macedon, the Ptolemaic Empire, the Seleucid Empire. And maybe you can count Pergamon as a fourth.

If you do, though, wouldn’t you also count Epirus as a fifth? And what about the Pontus, and Galatia, and Cappadocia? The Greco-Bactrians? The Indo-Greeks?