Boston 98.887
Collection: Museum of Fine Arts, Boston
Summary: A cowherd and six Muses
Ware: Attic Red Figure, White Ground Shape: Polychrome pyxis
Painter: Near the Pistoxenos Painter Potter:
Context: Probably from Eretria Region: Etruria
Date: ca. 460 B.C. - 450 B.C. Period: Early Classical
Dimensions:
Primary Citation: ARV2, 774, no. 1 Beazley Archive Database Number: 209554
2 images total.
Image access restricted
Delphi, Anonymous Caryatid: Anonymous Caryatid, three-quarter frontal view from right
Photograph by Maria Daniels, courtesy of the Greek Ministry of Culture and the Delphi Museum
Image access restricted
Delphi, Anonymous Caryatid: Anonymous Caryatid, frontal view
Photograph by Maria Daniels, courtesy of the Greek Ministry of Culture and the Delphi Museum
Delphi, Anonymous Caryatid
Collection: Delphi Archaeological Museum
Title: Anonymous Caryatid
Subject: Head of caryatid with sculpted kalathos
Class: Architectural
Material: Marble
Date: ca. 540 B.C. - 530 B.C. Period: High Archaic
Style: High Archaic
Context: From Delphi Region: Phocis
Findspot: Excavated at Delphi
Original/Copy: Original
Condition: Head only (nearly complete)
Dimensions: H 0.66 m, H of kalathos 0.255 m
Scale: Over life-size
The head of the Anonymous Caryatid, also known as the ex-Knidian head, is so-called from its former attribution to the Knidian Treasury. It has since been recognized that the style of the head is more developed than that of the torsos usually associated with the treasury, or indeed of the treasury itself, which must have been dedicated before Knidos fell to the Persians ca. 540 BC. That it belongs to a caryatid is clear from the kalathos, carved in one piece with the head, upon which rested a capital. The front of the kalathos is decorated with figures in relief. Though they are badly eroded, one can still make out Apollo playing a lyre in the center, facing right. From both sides a procession of figures approach: from the left, four women, and from the right, three women and Hermes playing the syrinx.
The face of the caryatid is oval. The eyes, inset and now missing, are slanted, with the outer corners higher. The cheeks are pronounced, the impression emphasized by the degree to which the sculptor has carved into the head in the area around the mouth. The lobe of each ear is carved with a large disk, an earring into which a metal element was once inserted. The hair is elaborately arranged. Around the face two rows of deep waves are pierced with holes for the addition of separately carved curls. The front section of hair is set off from the back, held in place by a stephane pierced with holes for the attachment of ornaments. At the back the hair descends from the crown of the head in a series of flat tresses, crimped into wavelike form.
Form and Style:
The general impression of the head is one of great elaboration: the hair, the wealth of added ornament, the decoration of the kalathos. This might suggest an East Greek model, though her closest relatives are the slightly later caryatids from Siphnos, the korai from Delos and the kore head from Thasos. A connection with the Cycladic school is therefore equally strong.
Condition Description:
Head broken at the neck (inv. 1203). Missing the chin, the end of the nose, and many chips from the surface of the face, the curls surrounding the forehead. The figural relief on the front of the kalathos is mostly destroyed. Surface battered and weathered.
Sources Used: GuideDelphMu 1991, 39f.; Ridgway 1977, 101; Robertson 1975, 80; Agora XI, 5; La Coste-Messeličre and Marcadé 1953, 354ff.
Other Bibliography: Croissant 1983, 71ff.; Richter 1958, 92ff.
London 1971.11-1.1
Collection: London, British Museum
Summary: Wedding of Peleus and Thetis; animal friezes.
Ware: Attic Black Figure Shape: Dinos
Painter: Signed by Sophilos Potter:
Context: Region:
Date: ca. 580 B.C. Period: Archaic
Dimensions: Total H. 0.71 m., H. Bowl 0.28 m., D. Rim 0.326 m., Max. D. Bowl 0.415 m., H. (Stand) 0.47 m., D. Base (Stand) 0.331 m.
Decoration Description:
Bowl: four registers of decoration. Upper register: wedding of Peleus and Thetis, and procession of gods to the palace of Peleus. The palace is at the right of the frieze, apparently distyle in antis, the two columns painted white with Doric capitals, the antae painted black and with different capitals. The entablature is simple, with minimal black triglyphs separating wide white metopes. Behind the porch is a double door painted red with red circles representing bronze studs. To the left of the left-hand column is the artist's signature, SOPHILOS MEGRAPHSEN, "Sophilos painted me." Peleus stands in front of his palace, wearing a white chiton, a red cloak with a wavy border, and red boots, and he holds a kantharos in his right hand in greeting. His lips are parted as if talking. In front of him, Iris, the messenger goddess, arrives leading the other deities to the wedding. She wears winged red boots and a short red chiton, belted at the waist and tied across the breasts with an elaborate buckle. She holds a staff in her right hand, and with her left points to the arriving deities behind her. Behind Iris, four goddesses: Hestia and Demeter, and behind them Chariklo and Leto. All wear white peploi decorated with red animals, monsters, florals and patterns, and red cloaks. Behind Leto's head is some preliminary sketch work which was never completed.
Behind these goddesses comes Dionysos, holding an ivy branch and wearing a long chiton and himation. He seems to be talking (to Peleus?) since his lips are parted. He forms the central figure of the procession, placed directly above the central palmette of the frieze below as on the François Vase (Florence 4209 ). Behind Dionysos comes Hebe, wearing a richly decorated peplos and sandals, a bracelet and an armband. Then Cheiron the centaur, his human part wearing a short red chiton and carrying a stag, two does, a fawn and a rabbit on a branch over his left shoulder, and a club-like branch in his right. He looks back at four more goddesses, Themis and three Nymphs, who follow behind him. Themis holds a sceptre and wears a decorated peplos, a cloak and sandals; the Nymphs are similarly dressed but one has a plain peplos and one has simpler sandals.
Behind this procession is a series of chariots and walking deities. The first chariot carries Zeus and Hera, Zeus wearing a chiton and cloak, and holding the reins and a whip, while Hera cloaks herself with one hand while holding to the chariot with the other. Behind the black horses are three goddesses, whose names are lost but may be Horai. They wear reserved chitons like Dionysos'. Behind this group, Poseidon and Amphitrite ride in a chariot accompanied by three Charites. Next, the chariot of Ares and Aphrodite, with five Muses in an arc behind the chariot. The central Muse is fully frontal and plays a syrinx. All the Muses wear reserved chitons. Hermes drives the next chariot, accompanied by Apollo. Hermes wears a short chiton with a rosette decoration, winged boots and a petasos, and his heralds staff leans against the chariot box. Apollo plays the kithara and sings. Behind their horses walk three more Muses, one wearing a decorated peplos and cloak. The last chariot is driven by Athena, with Artemis as her companion. Artemis wears a decorated peplos and no cloak, and holds a bow; Athena, a cloak, but no aegis or other attribute. Behind their horses walk three Moirai.
Behind these chariots comes Okeanos, fish-bodied and bull-horned, holding a fish and snake, accompanied by his wife Tethys and by Eileithyia. The procession is ended by Hephaistos riding on an mule, wearing a white chiton and apparently riding side-saddle on a swan-headed saddle (as on the François Vase; one frontal foot is preserved).
Below this register, three registers of animal friezes: bulls, boars, lions, deer, panthers, goats, sphinxes, birds, and an elaborate lotus and palmette ornament under the center of the procession. Stand: lotus and palmette chain and animal friezes.
The subject of the wedding of Peleus and Thetis was painted by Sophilos on another, very similar krater, fragments of which were found on the Athenian Acropolis (Athens Acr. 587 ), and also on the François Vase of Kleitias and Ergotimos (Florence 4209 ).
Inscriptions:
Signed by Sophilos as painter: (retr.) SOPHILOS MEGRAPHSEN, "Sophilos painted me." Most figures in main frieze labelled: PELEUS, IRIS, [epig-rougę]ESTIA, DEMETE[R], [Ch]ARIϟLO, LETO, DIONUSOS, [epig-rougę]EBE, CHIRON, THEMIS, NUPHAI, ZEUS, [epig-rougę]ERA, POSEIDON, ANPHITRITE, CHARITES, ARES, APHRODITE, MOSAI, [epig-rougę]ERMES, [AP]OLON, MOSAI, ATHENAIA, ARTEMIS, OKEANOS, THETHUS, ĘILETHUA, [epig-rougę]EPHAISTOS.
Florence 4209
Collection: Florence, Museo Archeologico Nazionale
Summary: In six registers: the Wedding of Peleus and Thetis; Achilles pursuing Troilos; Return of Hephaistos; the Calydonian Boar hunt; Theseus on Crete; Funeral games of Patroklos; Pygmies and Cranes; etc.
Ware: Attic Black Figure Shape: Volute krater
Painter: Signed by Kleitias Potter: Signed by Ergotimos
Context: Excavated at Chiusi Region: Etruria
Date: ca. 570 B.C. - 560 B.C. Period: High Archaic
Dimensions: H. 0.66 m., D. rim 0.57 m.
Decoration Description:
Volute krater elaborately decorated in six figured registers with additional scenes on handles and elsewhere. Two friezes on the neck: above, the hunt for the Calydonian Boar (A), and the dance of Theseus and the Athenian youths on their escape from Crete (B), and below, chariot race in the funeral games for Patroklos (A), and the battle between Lapiths and Centaurs (B). On the shoulder, continuous around the whole vase, the wedding of Peleus and Thetis and a procession of deities. On the lower body, Achilles chasing Troilos (A) and the return of Hephaistos to Olympus (B). Lower register: sphinxes, animal battles, and palmette decoration. On the foot, the battle between pygmies and cranes. On the handles, Ajax carrying the dead Achilles, and Artemis or the Mistress of Beasts.
Main frieze on shoulder: the wedding of Peleus and Thetis, and procession of gods. (See Hom. Il. 18.429ff; Hom. Il. 24.58ff; Hes. Th. 1.233; Pind. I. 8.25ff; Pind. N. 4.62ff; and the very similar depiction on the dinos by Sophilos in the British Museum, London 1971.11-1.1 ). At right, the palace of Peleus, with a distyle in antis porch and double doors, one of which is ajar to show Thetis within. The strongly tapering columns have Doric capitals and plinth-like bases; the anta capitals are decorated, and above is a Doric frieze of triglyphs and metopes and a gabled roof. A small pet door is let through the right-hand door. In front of the palace, Peleus stands before an altar, welcoming the divine guests at his wedding. A kantharos stands on the altar. The procession of gods is led by Cheiron the centaur, who was Peleus' teacher and became the teacher of Peleus' and Thetis' son Achilles, and by Iris, messenger of the gods. Cheiron has a human fore-body, and wears a chiton with a decorated border. He clasps Peleus by the hand, and carries a branch over his shoulder, from which hang two hares and another animal. Stewart suggests that this is the ash from which Peleus made the famous spear which Achilles later wielded, cf. Hom. Il. 16.140. Beside him, Iris wears a short, decorated chiton and a fawnskin around her waist, and carries a herald's staff.
Behind Iris and Cheiron come three goddesses, Chariklo, Cheiron's wife, in the middle, Demeter and Hestia. All wear long decorated peploi, and seem to share a single mantle, as often in Archaic painting. These are followed by Dionysos, in full frontal view, stumbling forward carrying an amphora on his shoulder. This is probably the golden amphora made by Hephaistos which, according to Homer, was presented by Dionysos to Thetis, and which was later used to hold the ashes of Achilles and Patroklos (Hom. Il. 23.83-92; Hom. Od. 24.73ff). Behind Dionysos come three Horai, wearing long peploi and sharing a mantle; the further Hora wears a peplos decorated with chariots, animals, and other figures.
Behind these deities come a series of chariots accompanied by walking figures. First of these is the chariot of Zeus and Hera. Their pole horses have topknots and hold their heads up high; the following horses hold their heads down. Zeus holds his thunderbolt, whip and reins, and wears a long white peplos and mantle. Hera, beside him, wears a figured peplos and mantle, and holds her mantle with her left hand. Their chariot is accompanied by the first group of nine Muses: here, Kalliope, full frontal and playing the Pan-pipes (syrinx), and Ourania, her hair tied in a bun, wearing a figured peplos and holding her left hand in the air.
The next two chariots are to be imagined as passing behind the handle of the vase: only the horses are visible, while the chariots are out of view as if hidden by the handle. The invisible figures are, however, labelled as Poseidon (--]SEIPON) and Amphitrite, and Ares and Aphrodite. They are accompanied by the remaining Muses; Melpomene, Kleio, Euterpe and Thalea with Poseidon's chariot, and Stesichore (a variant of Terpsichore?), Erato and Polymnia (written POLUMNIS). They wear decorated peploi and share mantles.
On the other side of the vase, the first chariots are less well preserved. The first carried Apollo and perhaps his mother Leto, accompanied by Nymphs or Charites; only the feet of the figures are preserved while the labels are all lost. Behind comes a chariot driven by Athena, carrying another goddess whose name is lost, but who is probably Artemis (by analogy to the dinos by Sophilos, London 1971.11-1.1 ). Athena holds the reins and a whip. They are accompanied by Nereus, Thetis' father, and his wife Doris. Nereus, who is said to have been aged from birth, is depicted with white hair and beard, and a wrinkled forehead; he wears a long chiton and mantle, and turns back to face Athena and Artemis, while pointing the way to the wedding with his hands. His wife Doris wears a long decorated peplos, and pulls her veil over her head while turning back towards Athena and Artemis.
The next chariot is driven by Hermes, accompanied by his mother Maia. He is bearded, and carries the caduceus, whip and reins. Maia wears a long peplos and lifts one side of her mantle. In front of the horses are four Moirai, holding hands, one of whom wears another figured embroidered peplos, the others different, less elaborate peploi. The last chariot is hardly preserved, and its driver and passenger are uncertain; Tethys is one conjecture. Behind the last chariot is Okeanos, of whom only the bull-like neck and ear are preserved (cf. Eur. Orest. 1377). Finally, bringing up the end of the procession is Hephaistos, riding side-saddle on a donkey and in frontal view.
The two friezes on the neck depict four different mythological subjects. The upper frieze on Side A shows the hunt for the Calydonian Boar. The boar, in the center of the scene, charges to the left while nineteen hunters attack him with spears, arrows and stones. The boar is pierced by four arrows, and a white dog stands on his back, biting his neck. The hunters attack in pairs: to the left of the boar, facing his onslaught, stand Peleus and Meleager, wearing short tunics and animal skins and holding their spears with both hands, thrusting low into the boar's head. Peleus is unbearded, Meleager bearded. Beneath the boar lies a fallen huntsman, Ankaios (written Antaios). To the left of Peleus and Meleager come Melanaion and Atalanta (written Atalate) and the only woman in the scene). Both carry spears upraised in their right hands, and hold their left hands forwards; Atalanta in addition has a quiver on her shoulder, since she drew the first blood of the boar with her arrow. Behind this pair is a crouching archer, Euthymachos, wearing a tall pointed hat and so, despite his Greek name, perhaps to be identified as a Scythian or Cimmerian like the figures to the right of the boar. Behind Euthymachos come two more pairs of huntsmen, Thorax and Antandros, and Harpalea[s] and Aristandros, running with their forward feet raised. All wear short tunics and animal skins; Thorax wears a small hat. Thorax, Antandros and Harpalea[s] wield spears; Aristandros throws a stone. To the right of the boar, Kastor and Polydeukes attack the beast. They are bearded (unusually), and wear short tunics and swords on baldrics. Behind the Dioskouroi are Akastos and his brother-in-law Admetos (written Asmenos) They are in the same stance as Atalanta and Melanion, but they run with their forward legs off the ground, and Admetos carries a spare spear in his forward hand, and both carry swords on baldrics. Behind these spear men is another crouching archer, also wearing a pointed hat, and labelled KIMERIOS, "The Cimmerian." Two more spear men advance behind him, Antimachos and Simon, wearing petasoi and carrying swords, and behind them, another archer, Toxamis, whose name is Scythian or Cimmerian in origin. Finally two more spear men bring up the rear at a run, Pausileon and Kynortes. Kynortes wears a petasos. The seven hunting dogs are all named: Labros, Methepon, Egertes, E[u]bolos, Korax, Marpsas, and Ormenos. Three are black and four white; one, Ormenos, has been killed by the boar and his entrails are visible through his split belly. The scene is flanked by sphinxes on either side.
The upper frieze on the other side of the krater depicts the Theseus and the Athenian youths and maidens on Crete, dancing the Crane Dance after their escape from the Labyrinth. On the left is a long ship, probably a triakonter, landing on the beach stern-first. The stern post of the ship is in the shape of two swan's heads; the prow is a boar's head. The mast has been lowered and the crew is standing to debark; they talk excitedly among themselves, one throws his hands in the air in praise, another has jumped overboard and swims to the shore; one, labelled Phaidimos, has debarked and joins the Athenian youths and maidens on land. The helmsman, with two steering oars, turns around to face land and raises his arm in excitement. Most of the crew wear mantles and petasoi. To the right, a line of seven youths and seven maidens dancing the Crane Dance (Geranos). The youths wear mantles with various borders; the maidens, peploi with different decorations. The dancers are all labelled: from left to right, Phaidimos, Hippodameia, Daduchos (written Daidochos), Menestho, Eurysthenes, Koronis, Euxistratos (written Heuxsistratos), Damasistrate, Antiochos, Asteria, Hermippos (written Hernipo), Lysidike, Prokritos, and Eriboia (written Epihoia). At the right side of the dance is Theseus, wearing a long chiton decorated with chariots and other figures and playing a kithara. He faces Ariadne at the far right, who holds a wreath and a ball of thread, with which Theseus had found his way out of the Labyrinth. Friis Johansen has shown that the scene does not take place on Delos, as was long thought, but on Crete after Theseus' escape from the Labyrinth; the ship here is presumably returning to pick up the Athenians, and the crew overjoyed at seeing them still alive.
The lower frieze on the neck: on one side, the funeral games in honor of Patroklos. Achilles stands at the far right, holding a scepter and standing in front of a tripod, a prize for the victor. In front of him five chariots race towards the right. The first, that of Odysseus (written Olyteus), is hardly preserved. The second belongs to Automedon, and is also largely lost. The third chariot is driven by Diomedes (who was the victor in Homer's Iliad (Hom. Il. 23.263ff), the fourth and fifth by Damasippos (brother-in-law of Odysseus, Apollod. 3.126) and Hippothoon, who are not mentioned in the Iliad. Although the depiction seems Homeric, then, the names and winner are completely different from those in Homer's account. The charioteers all wear long chitons, and under the horses are set tripod-cauldrons with large ring handles, prizes in the games. At the far left of the scene is a column, the turning-post in the race.
On side B, the lower neck frieze depicts a Centauromachy, or battle between Lapiths and centaurs. On the left is a centaur throwing a rock at Theseus. The next section is poorly preserved, but parts of a fallen centaur and of another centaur fighting with Antimachos (who is also featured in the Caledonian Boar frieze) are preserved. Just left of the center of the frieze, three centaurs, Hylaios, Agrios and Hasbolos, are pounding Kaineus into the ground, as this was the only way the invulnerable Lapith could be overcome. Hylaios has a branch in his hands, Agrios and Hasbolos hold boulders (one of which is labelled, [LITh]OS, "Rock"). Kaineus is fully armed and carries a shield. At the center of the scene is the centaur Petraios, holding a branch, fighting a Lapith named Hoplon; Hoplon is fully armed, like the other Lapiths, and wields a spear in his right hand. To his right is another centaur, Melanchaites (?), who hurls a rock at a Lapith; beneath Melanchaites is a fallen centaur, Pyrrhos. The next part of the frieze is poorly preserved; a centaur Therandros fights a missing Lapith. At the right, Dryas and the centaur Oroibios fight.
Body, middle frieze, side A: the ambush of Troilos, the son of Priam king of Troy. In the center of the scene Achilles (largely lost) runs after Troilos, who flees on horseback. Only the right leg and scabbard of Achilles are preserved. Troilos carries two spears in his left hand, and he leads a second horse with him. Polyxena, Troilos' sister, flees in front of him on foot; she too is largely lost but is identified by a fragmentary inscription, [POLU]CHEN[E]. She has dropped the jar she was filling at the fountain at the left side of the scene; the jar is labelled [epig-rougę]UDRIA, "hydria." Behind Achilles stands Athena his protectress, wearing an ornamented peplos and himation, with her hair in an elaborate loop. Hermes stands behind her, carrying his kerykeion and wearing a petasos and a fawnskin over his short chiton. He looks back at Thetis, mother of Achilles, who raises her arm in agitation. She is accompanied by a Trojan girl, Rhodia, who raises her arms in terror as she watches. She stands on a low platform in front of the fountainhouse. The fountainhouse at the left side of the scene has three fluted Doric columns on bases between two antae, within which are two lion's head waterspouts. A large hydria stands below one spout, and a Trojan youth (labelled TROON, "Trojan") places another hydria under the other spout. Behind the fountain at the far left, Apollo approaches, raising his left hand, nude except for his himation. He is dismayed at the upcoming desecration of his altar by Achilles as he kills Troilos.
At the right of the scene are the battlements of Troy, built of squared masonry with crenelations at the top. Between the battlements are piled round stones, for use in defending the city. The gates are just opening and two warriors, Hektor and Polites, brothers of Troilos, emerge, but too late to help Troilos. In front of the walls, Priam sits on a stone seat (labelled THAKOS, "seat") and watches the death of his son; he is just beginning to rise from his seat, and leans on a long staff. He wears a long white chiton and purple himation, is balding and has a clipped beard.
Body, middle frieze, side B: the return of Hephaistos to Olympus, after his expulsion by Hera. In revenge for banishing him from Olympus, Hephaistos had sent his mother Hera a golden throne, which however trapped her as soon as she sat in it. Hephaistos would not come and release her despite the entreaties of all the gods (especially Ares, who tried to bring him back by force but was beaten off), until Dionysos made him drunk and persuaded him to release Hera. In reward, Hephaistos was allowed to marry Aphrodite, and Dionysos was allowed into Olympus. The story is hardly preserved in ancient sources, but has been reconstructed from allusions (such as Paus. 1.20.3) and from representations, of which this is the most elaborate. Zeus sits at the center of the scene on a throne covered with tapestries, its back ending in a volute. He wears a white chiton and himation. Hera sits in a second throne behind him (or to his side), her feet on a footstool. The back of her throne ends in a swan's head. Behind Hera stands Athena, looking back towards Ares and mocking him. She wears a chiton and purple himation. Ares kneels behind her on a low block, crestfallen at his failure to bring back Hephaistos and at the upcoming marriage of his lover Aphrodite to Hephaistos; he is fully armed with a helmet on his head, a spear, a shield decorated with a demon's head in high relief, greaves and a cuirass. Behind Ares comes Artemis, gesturing with her hand, and then two more male deities, who are poorly preserved but are probably Poseidon and Hermes. part of Poseidon's trident is visible, and the bottom of Hermes' kerykeion.
In the right side of the scene Hephaistos arrives at Olympus, riding on an ithyphallic mule and accompanied by silens. He is wearing a decorated chiton and himation, his arms are crossed over his chest and he carries a whip in his left hand. His crippled feet face in opposite directions, and his hips are malformed. His face was painted with purple over the black glaze. Hephaistos is led by Dionysos, whose figure is largely lost; he wears a richly decorated himation and chiton, and his arms too are crossed over his chest. The procession is greeted by Aphrodite, dressed in a richly decorated himation, who gestures in dismay at the sight of her new husband. Hephaistos is accompanied by a band of silens or satyrs and nymphs. The silens are lean and ithyphallic and have equine legs, tails and ears. The first is bent beneath a great wineskin on his shoulder; the second plays the aulos and wears a mouth band; the third carries a nymph in his arms, and two more nymphs follow. They wear richly decorated peploi and the last one carries a pair of cymbals.
The lowest frieze is a band of animals: a pair of sphinxes framing a stylized plant occupies the front, slightly off center; other pairs are a panther attacking a stag, and a panther attacking a bull. On the reverse of the vase is a pair of griffins, a boar being attacked by a lion, and a lion attacking a bull.
On the foot of the vase is a narrow frieze depicting the battle of Pygmies and Cranes, mentioned in the Iliad (Hom. Il. 3.1-7). Groups of pygmies attack the cranes with clubs and crook-handled sticks; one has hooked a crane by the neck. Other groups of pygmies ride goats and attack the cranes with slings.
On the handles of the vase, the Mistress of the Beasts holds animals (lions on one side, a panther and a stag on the other). The identification of this figure as Artemis is traditional, but confused even Pausanias (Paus. 5.19.5). Below her, Ajax holds the dead Achilles over his shoulder: this event concludes the events which began with the marriage of Peleus and Thetis on the main frieze. On the top of the handles are gorgoneia.
Inscriptions:
Kalydonian Boar Hunt:
hunters to right:
Arpulea, "Arpuleas"
Aristandros, "Aristandros"
Labros, "Labros", a dog
Thorachs, "Thorax"
Antandros "Antandros"
Euthumachos "Euthymachos"
Atalate "Atala(n)te"
Melanion "Melanion"
Methepon "Methepon"
Peleus "Peleus"
Meleagros "Meleager"
Ormenos "Ormenos", the dead dog
Hunters to left:
Marph[so]s "Marfsos", a dog
Antaios (for Ankaios, "Ankaios", dead under the boar)
ϟorachs "Qorax"
Kastor "Kastor"
Poludeukes "Polydeukes"
Egertes "Egertes", a dog
Akastos "Akastos"
Asmetos "Asmetos"
Kimerios "the Kimmerian", with Phrygian cap
Antimachos "Antimachos"
Sinon "Sinon"
Ebolos "E(n)bolos", a dog
Tochsamis "Toxamis", with Phrygian cap
Pausileon "Pausileon"
Kunortes "Kunortes"
Apolon "Apollo"
Troon "Trojan"
krene "Fountainhouse"
Rhodia "Rhodia"
Thetis "Thetis"
[epig-rougę]erme[s] "Hermes"
Athenai[a] "Athena"
Troilos ("Troilos" on horseback; Achilles behind him, name lost)
[epig-rougę]udria "hydria"
[Poluch]sene. "Polyxene"
Antenor "Antenor"
Priamos "Priam"
thakos "seat", incised on seat
[epig-rougę]ektor "Hector" under city gate
Polites "Polites"
Return of Hephaistos
[Poseido]n? (behind him, a god, Hermes? whose name is lost)
Artemis "Artemis"
Ares "Ares"
Ath.[ena]ia "Athena"
[epig-rougę]era
Zeus
[epig-rougę]Aphrogite (for -dite)
Dionusos
[epig-rougę]epha{i}stos
Silenoi
Nuphai
Achilles and Ajax (on handles)
Achileus
Aias
Achileus
Aias
(adapted from R. Wachter, "The Inscriptions on the François Vase," Museum Helveticum 48 (1991) 86-113.
Collection History:
Excavated by the painter Alessandro François from around a tomb at Chiusi. The vase had been broken in antiquity and scattered over a wide area; between 1844 and 1845 François is said to have excavated an area the size of the Coliseum looking for further fragments of the vase.
Shape Description:
Earliest known Attic volute krater, among the earliest Greek volute kraters.
Sources Used:
Beazley 1951, 24-34; Simon & Hirmer 1976, 69-77; Stewart 1983a
Other Bibliography:
Guglielmo Maetzke, Mauro Cristofani, Maria Grazia Marzi, Renzo Giachetti, Marco Bini, Antonello Perissinotto, Vaso Francois; Materiali per servire alla storia del Vaso Francois. Bolletino d'Arte Serie Speciale no. 1 (Istituto Poligrafico e Zecca Dello Stato, Roma, 1981)
London E 228
Collection: London, British Museum
Summary: Dionysos, Ariadne, and Thiasos
Ware: Attic Red Figure Shape: Hydria
Painter: Potter:
Context: From Cyrenaica Region: Cyrenaica
Date: Unknown Period:
Dimensions: H 0.470m
Decoration Description:
Dionysos is at center, facing left and sitting on his mantle. His thyrsos rests on his right and he holds the arm of Ariadne with his left hand. With his right he seems to be drawing her head down to his, but much of this area is lost. He has luxuriant long curls barely confined in a wreath and wears the exotic dress of an easterner, including anaxyrides (trousers), high boots, and jerkin. On top of the jerkin he wears the nebris or animal hide of his cult. They are clearly embracing as she stands with her right arm round his neck and her left at his waist. She has her wreathed hair long and wears a long girt Doric chiton over her himation. On the left, facing Dionysos, a Maenad sits, looking on and resting her left arm on a large tympanon decorated with a central star and edged with dotted lozenges. (This recalls a well-known motif of Nike with the shield.) She wears earrings, a long girt transparent chiton which has slipped off her shoulders, and a himation around her waist. Her curly hair is drawn up with a checkered sphendone. A languid Eros stands on top of her tympanon, facing center. He is shown nude as a full-grown boy, with short wavy hair bound by a fillet. He seems to be fanning the god with a palmette shaped fan which he holds in his left hand. Behind these figures stands the nude god Pan, facing center as he plays the syrinx, holding it with both hands. Standing on higher ground, beside the side handle, he leans forward into the scene. He is identified by his pipes, and his goat-like horns, ears, and tail. The himation draped over his left shoulder seems like an afterthought. At the far left above the side handle is Aegipan, with goat's legs and ears. Facing left, he dances in a contorted way, bending over to fill his oinochoe with wine from the pithos below. The figure overlaps considerably the palmette ornament. To the left, behind Ariadne and on higher ground, stands a semi-nude Maenad. She dances to the right, looking center and beating on her tympanon, decorated with a central star and edged with a wave pattern. Her hair is rolled up in a chignon and braided, bound up with a diadem. She is clothed with earrings, a necklace of beads, and shoes. Her very loosely draped himation has slid to her waist. Behind her to the right, a bearded satyr sits in a three-quarter view, facing center. He has very rough hair wreathed in ivy, goat's ears, and a mantle a round his waist. He plays a magadis (triangular harp) to serenade the gathering. Above the right side handle crouches the diminutive winged figure of Echo, almost completely obscured by a voluminous mantle. She looks down on the central scene with her wings spread, as if about to take flight.
On the lower part of the outer curve of the rim there is an egg pattern. At the base of the neck there is a gilded, upward curving necklace of pendants. Below the main design, which occupies the shoulder and the body, there is a frieze of four meanders separated by checker square. At the base of each side handle is a reserved band. Below each side handle is a single fifteen-leafed palmette with spiraliform tendrils and dotted shoots. At the back there is an elaborate scrolling pattern composed of six seventeen-leafed palmettes with dotted circle centers and dizzying running spirals. Around the outer curve of the foot is a reserved band.
Collection History:
ex Werry, 1856
Sources Used:
Smith 1896, 180-181, pl. 9; CVA, 6, 8, pls. 93, 3a-3c, pl. 94, 1-2, 96, 1
Perseus Vase Catalog
Your current position in the text is marked in red. Click anywhere on the line to jump to another position.
Table of Contents Go to
London 1971.11-1.1
Collection: London, British Museum
Summary: Wedding of Peleus and Thetis; animal friezes.
Ware: Attic Black Figure Shape: Dinos
Painter: Signed by Sophilos Potter:
Context: Region:
Date: ca. 580 B.C. Period: Archaic
Dimensions: Total H. 0.71 m., H. Bowl 0.28 m., D. Rim 0.326 m., Max. D. Bowl 0.415 m., H. (Stand) 0.47 m., D. Base (Stand) 0.331 m.
Decoration Description:
Bowl: four registers of decoration. Upper register: wedding of Peleus and Thetis, and procession of gods to the palace of Peleus. The palace is at the right of the frieze, apparently distyle in antis, the two columns painted white with Doric capitals, the antae painted black and with different capitals. The entablature is simple, with minimal black triglyphs separating wide white metopes. Behind the porch is a double door painted red with red circles representing bronze studs. To the left of the left-hand column is the artist's signature, SOPHILOS MEGRAPHSEN, "Sophilos painted me." Peleus stands in front of his palace, wearing a white chiton, a red cloak with a wavy border, and red boots, and he holds a kantharos in his right hand in greeting. His lips are parted as if talking. In front of him, Iris, the messenger goddess, arrives leading the other deities to the wedding. She wears winged red boots and a short red chiton, belted at the waist and tied across the breasts with an elaborate buckle. She holds a staff in her right hand, and with her left points to the arriving deities behind her. Behind Iris, four goddesses: Hestia and Demeter, and behind them Chariklo and Leto. All wear white peploi decorated with red animals, monsters, florals and patterns, and red cloaks. Behind Leto's head is some preliminary sketch work which was never completed.
Behind these goddesses comes Dionysos, holding an ivy branch and wearing a long chiton and himation. He seems to be talking (to Peleus?) since his lips are parted. He forms the central figure of the procession, placed directly above the central palmette of the frieze below as on the François Vase (Florence 4209 ). Behind Dionysos comes Hebe, wearing a richly decorated peplos and sandals, a bracelet and an armband. Then Cheiron the centaur, his human part wearing a short red chiton and carrying a stag, two does, a fawn and a rabbit on a branch over his left shoulder, and a club-like branch in his right. He looks back at four more goddesses, Themis and three Nymphs, who follow behind him. Themis holds a sceptre and wears a decorated peplos, a cloak and sandals; the Nymphs are similarly dressed but one has a plain peplos and one has simpler sandals.
Behind this procession is a series of chariots and walking deities. The first chariot carries Zeus and Hera, Zeus wearing a chiton and cloak, and holding the reins and a whip, while Hera cloaks herself with one hand while holding to the chariot with the other. Behind the black horses are three goddesses, whose names are lost but may be Horai. They wear reserved chitons like Dionysos'. Behind this group, Poseidon and Amphitrite ride in a chariot accompanied by three Charites. Next, the chariot of Ares and Aphrodite, with five Muses in an arc behind the chariot. The central Muse is fully frontal and plays a syrinx. All the Muses wear reserved chitons. Hermes drives the next chariot, accompanied by Apollo. Hermes wears a short chiton with a rosette decoration, winged boots and a petasos, and his heralds staff leans against the chariot box. Apollo plays the kithara and sings. Behind their horses walk three more Muses, one wearing a decorated peplos and cloak. The last chariot is driven by Athena, with Artemis as her companion. Artemis wears a decorated peplos and no cloak, and holds a bow; Athena, a cloak, but no aegis or other attribute. Behind their horses walk three Moirai.
Behind these chariots comes Okeanos, fish-bodied and bull-horned, holding a fish and snake, accompanied by his wife Tethys and by Eileithyia. The procession is ended by Hephaistos riding on an mule, wearing a white chiton and apparently riding side-saddle on a swan-headed saddle (as on the François Vase; one frontal foot is preserved).
Below this register, three registers of animal friezes: bulls, boars, lions, deer, panthers, goats, sphinxes, birds, and an elaborate lotus and palmette ornament under the center of the procession. Stand: lotus and palmette chain and animal friezes.
The subject of the wedding of Peleus and Thetis was painted by Sophilos on another, very similar krater, fragments of which were found on the Athenian Acropolis (Athens Acr. 587 ), and also on the François Vase of Kleitias and Ergotimos (Florence 4209 ).
Inscriptions:
Signed by Sophilos as painter: (retr.) SOPHILOS MEGRAPHSEN, "Sophilos painted me." Most figures in main frieze labelled: PELEUS, IRIS, [epig-rougę]ESTIA, DEMETE[R], [Ch]ARIϟLO, LETO, DIONUSOS, [epig-rougę]EBE, CHIRON, THEMIS, NUPHAI, ZEUS, [epig-rougę]ERA, POSEIDON, ANPHITRITE, CHARITES, ARES, APHRODITE, MOSAI, [epig-rougę]ERMES, [AP]OLON, MOSAI, ATHENAIA, ARTEMIS, OKEANOS, THETHUS, ĘILETHUA, [epig-rougę]EPHAISTOS.
7 images total.
Image access restricted
Delphi, Anonymous Caryatid: Anonymous Caryatid, three-quarter frontal view from right
Photograph by Maria Daniels, courtesy of the Greek Ministry of Culture and the Delphi Museum
Image access restricted
Delphi, Anonymous Caryatid: Anonymous Caryatid, frontal view
Photograph by Maria Daniels, courtesy of the Greek Ministry of Culture and the Delphi Museum
Image access restricted
London 1971.11-1.1: Dinos and stand: side B
Photograph courtesy of the Trustees of the British Museum, London
Image access restricted
London 1971.11-1.1: Dinos and stand: side A
Photograph courtesy of the Trustees of the British Museum, London
Image access restricted
London E 228: Main panel: Satyr and Pan
Photograph courtesy of the Trustees of the British Museum, London
Boston 98.887: Overview: exterior
From Caskey & Beazley, plate XV. With permission of the Museum of Fine Arts, Boston.
Boston 98.887: Main panel: cowherd and six Muses
From Caskey & Beazley, plate XV. With permission of the Museum of Fine Arts, Boston.
4 images total.
Boston 98.887: Overview: exterior
From Caskey & Beazley, plate XV. With permission of the Museum of Fine Arts, Boston.
Boston 98.887: Main panel: cowherd and six Muses
From Caskey & Beazley, plate XV. With permission of the Museum of Fine Arts, Boston.
Boston 98.887: Main panel: figures on left
From Caskey & Beazley, plate XV. With permission of the Museum of Fine Arts, Boston.
Boston 98.887: Main panel: figures on right
From Caskey & Beazley, plate XV. With permission of the Museum of Fine Arts, Boston.
Pausanias, Description of Greece
Attica
Editions and translations: Greek | English
Your current position in the text is marked in red. Click anywhere on the line to jump to another position.
Table of Contents Go to
XLII.[1] The Megarians have another citadel, which is named after Alcathous. As you ascend this citadel you see on the right the tomb of Megareus, who at the time of the Cretan invasion came as an ally from Onchestus. There is also shown a hearth of the gods called Prodomeis (Builders before ). They say that Alcathous was the first to sacrifice to them, at the time when he was about to begin the building of the wall. [2] Near this hearth is a stone, on which they say Apollo laid his lyre when he was helping Alcathous in the building. I am confirmed in my view that the Megarians used to be tributary to the Athenians by the fact that Alcathous appears to have sent his daughter Periboea with Theseus to Crete in payment of the tribute. On the occasion of his building the wall, the Megarians say, Apollo helped him and placed his lyre on the stone; and if you happen to hit it with a pebble it sounds just as a lyre does when struck. [3] This made me marvel, but the colossus in Egypt made me marvel far more than anything else. In Egyptian Thebes, on crossing the Nile to the so called Pipes, I saw a statue, still sitting, which gave out a sound. The many call it Memnon, who they say from Aethiopia overran Egypt and as far as Susa. The Thebans, however, say that it is a statue, not of Memnon, but of a native named Phamenoph, and I have heard some say that it is Sesostris. This statue was broken in two by Cambyses, and at the present day from head to middle it is thrown down; but the rest is seated, and every day at the rising of the sun it makes a noise, and the sound one could best liken to that of a harp or lyre when a string has been broken.
[4] The Megarians have a council chamber which once, they say, was the grave of Timalcus, who just now I said was not killed by Theseus. On the top of the citadel is built a temple of Athena, with an image gilt except the hands and feet; these and the face are of ivory. There is another sanctuary built here, of Athena Victory, and yet a third of Athena Aeantis (Ajacian ). About the last the Megarian guides have omitted to record anything, but I will write what I take to be the facts. Telamon the son of Aeacus married Periboea the daughter of Alcathous; so my opinion is that Ajax, who succeeded to the throne of Alcathous, made the statue of Athena.
[5] The ancient temple of Apollo was of brick, but the emperor Hadrian afterwards built it of white marble. The Apollo called Pythian and the one called Decatephorus (Bringer of Tithes ) are very like the Egyptian wooden images, but the one surnamed Archegetes (Founder ) resembles Aeginetan works. They are all alike made of ebony. I have heard a man of Cyprus, who was skilled at sorting herbs for medicinal purposes, say that the ebony does not grow leaves or bear fruit, or even appear in the sunlight at all, but consists of underground roots which are dug up by the Aethiopians, who have men skilled at finding ebony. [6] There is also a sanctuary of Demeter Thesmophorus (Lawgiver ). On going down from it you see the tomb of Callipolis, son of Alcathous. Alcathous had also an elder son, Ischepolis, whom his father sent to help Meleager to destroy the wild beast in Aetolia. There he died, and Callipolis was the first to hear of his death. Running up to the citadel, at the moment when his father was preparing a fire to sacrifice to Apollo, he flung the logs from the altar. Alcathous, who had not yet heard of the fate of Ischepolis, judged that Callipolis was guilty of impiety, and forthwith, angry as he was, killed him by striking his head with one of the logs that had been flung from the altar.
[7] On the road to the Town-hall is the shrine of the heroine Ino, about which is a fencing of stones, and beside it grow olives. The Megarians are the only Greeks who say that the corpse of Ino was cast up on their coast, that Cleso and Tauropolis, the daughters of Cleson, son of Lelex, found and buried it, and they say that among them first was she named Leucothea, and that every year they offer her sacrifice.
--------------------------------------------------------------------------------
There are a total of 2 comments on and cross references to this page.
Cross references from Perseus Encyclopedia:
pausanias [Travels]
Cross references from W. W. How, J. Wells, A Commentary on Herodotus:
2, 106, 5 [BOOK II]
--------------------------------------------------------------------------------
Preferred URL for linking to this page: http://www.perseus.tufts.edu/cgi-bin/ptext?lookup=Paus.+1.42.1
The Annenberg CPB/Project provided support for entering this text.
This text is based on the following book(s):
Pausanias. Pausanias Description of Greece with an English Translation by W.H.S. Jones, Litt.D., and H.A. Ormerod, M.A., in 4 Volumes. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1918.
OCLC: 10818363
ISBN: 0674991044, 0674992075, 0674993004, 0674993284
Pausanias, Description of Greece
Attika
Editions and translations: Greek | English
Your current position in the text is marked in red. Click anywhere on the line to jump to another position.
Table of Contents Go to
You can use the Configure Display tool to see Greek in the Greek alphabet.
XLII.[1] esti de kai allę Megareusin akropolis apo Alkathou to onoma echousa: es tautęn tęn akropolin aniousin estin en dexiai Megareôs mnęma, hos kata tęn epistrateian tôn Krętôn xummachos sphisin ęlthen ex Onchęstou. deiknutai de kai hestia theôn Prodomeôn kaloumenôn: thusai de sphisin Alkathoun legousi prôton, hote tęs oikodomias tou teichous emellen archesthai. [2] tęs de hestias engus tautęs esti lithos, eph' hou katatheinai legousin Apollôna tęn kitharan Alkathôi to teichos sunergazomenon. dęloi te moi kai tode hôs suneteloun es Athęnaious Megareis: phainetai gar tęn thugatera Alkathous Periboian hama Thęsei pempsai kata ton dasmon es Krętęn. tote de autôi teichizonti, hôs phasin hoi Megareis, sunergazetai te Apollôn kai tęn kitharan katethęken epi ton lithon: ęn de tuchęi balôn tis psęphidi, kata tauta houtos te ęchęse kai kithara kroustheisa. [3] emoi de paresche men kai touto thaumasai, paresche de pollôi malista Aiguptiôn ho kolossos. en Thębais tais Aiguptiais, diabasi ton Neilon pros tas Suringas kaloumenas, eidon eti kathęmenon agalma ęchoun--Memnona onomazousin hoi polloi, touton gar phasin ex Aithiopias hormęthęnai es Aigupton kai tęn achri Sousôn: alla gar ou Memnona hoi Thębaioi legousi, Phamenôpha de einai tôn enchôriôn hou touto agalma ęn, ękousa de ędę kai Sesôstrin phamenôn einai [touto agalma]--, ho Kambusęs diekopse: kai nun hoposon ek kephalęs es meson sôma estin aperrimmenon, to de loipon kathętai te kai ana pasan hęmeran anischontos hęliou boai, kai ton ęchon malista eikasei tis kitharas ę luras rhageisęs chordęs.
[4] Megareusi de esti men bouleutęrion, Timalkou de ęn pote hôs legousi taphos, hon proteron oligon toutôn ouk ephęn hupo Thęseôs apothanein. ôikodomętai de epi tęi koruphęi tęs akropoleôs naos Rathęnas, agalma de estin epichruson plęn cheirôn kai akrôn podôn: tauta de kai to prosôpon estin elephantos. kai heteron entautha hieron Athęnas pepoiętai kaloumenęs Nikęs kai allo Aiantidos: ta de es auto Megareôn men pareitai tois exęgętais, egô de hopoia nomizô genesthai grapsô. Telamôn ho Aiakou thugatri Alkathou Periboiai sunôikęsen: Aianta oun tęn archęn tęn Alkathou diadexamenon poięsai to agalma hęgoumai tęs Athęnas.
[5] tou de Apollônos plinthou men ęn ho archaios naos: husteron de basileus ôikodomęsen Adrianos lithou leukou. ho men dę Puthios kaloumenos kai ho Dekatęphoros tois Aiguptiois malista eoikasi xoanois, hon de Archęgetęn eponomazousin, Aiginętikois ergois estin homoios: ebenou de panta homoiôs pepoiętai. ękousa de andros Kupriou diakrinai poas es anthrôpôn iasin eidotos, hos tęn ebenon phulla ouk ephę phuein oude einai karpon oudena ap' autęs oude horasthai to parapan autęn hupo hęliou, rhizas de hupogaious einai, tautas de orussein tous Aithiopas kai andras einai sphisin hoi tęn ebenon isasin heuriskein. [6] esti de kai Dęmętros hieron Thesmophorou. katiousi de enteuthen Kallipolidos mnęma estin Alkathou paidos. egeneto de kai allos Alkathôi presbuteros huios Ischepolis, hon apesteilen ho patęr Meleagrôi to en Aitôliai thęrion sunexairęsonta. apothanontos de entautha prôtos tethneôta eputheto ho Kallipolis, anadramôn de es tęn akropolin-- tęnikauta de ho patęr hoi tôi Apollôni enekaen-- aporriptei ta xula apo tou bômou: Alkathous de anękoos ôn eti tęs Ischepolidos teleutęs katedikazen ou poiein hosia ton Kallipolin kai eutheôs hôs eichen orgęs apekteine paisas es tęn kephalęn tôn aporriphentôn apo tou bômou xulôi.
[7] kata de tęn es to prutaneion hodon Inous estin hęrôion, peri de auto thrinkos lithôn: pephukasi de ep' autô kai elaiai. monoi de eisin Hellęnôn Megareis hoi legontes ton nekron tęs Inous es ta parathalassia sphisin ekpesein tęs chôras, Klęsô de kai Tauropolin heurein te kai thapsai--thugateras de autas einai Klęsônos tou Lelegos--, kai Leukothean te onomasthęnai para sphisi prôtois phasin autęn kai thusian agein ana pan etos.
--------------------------------------------------------------------------------
There are a total of 2 comments on and cross references to this page.
Cross references from Perseus Encyclopedia:
pausanias [Travels]
Cross references from W. W. How, J. Wells, A Commentary on Herodotus:
2, 106, 5 [BOOK II]
--------------------------------------------------------------------------------
Preferred URL for linking to this page: http://www.perseus.tufts.edu/cgi-bin/ptext?lookup=Paus.+1.42.1
The Annenberg CPB/Project provided support for entering this text.
This text is based on the following book(s):
Pausanias. Pausaniae Graeciae Descriptio, 3 vols. F. Spiro. Leipzig, Teubner. 1903.
OCLC: 16685758
Flavius Josephus, Antiquitates Judaicae (ed. B. Niese)
Tade enestin en tęi tritęi tôn Iôsępou historiôn tęs Ioudaďkęs archaiologias.a.Hôs Môusęs ton laon ap' Aiguptou analabôn ęgagen epi to Sinaion oros polla talaipôręsanta en tęi hodoiporiai.b.hôs polemęsantes Hebraiois Amalękitai kai hoi perix hęttęthęsan kai pollęn tęs stratias apebalon.g.hoti ton pentheron hautou Iethęr Môusęs paragenomenon pros auton eis to Sinaion asmenôs hupedexato.d.hôs hupetheto diataxai ton laon autôi kata chiliarchous kai hekatontarchous atakton onta to prôton, kai hôs hekasta toutôn epoięse Môusęs kata tęn tou pentherou parainesin.e.hôs anabas Môusęs epi to Sinaion oros kai labôn para tou theou tous nomous tois Hebraiois edôken.[stigma].peri tęs skęnęs hęn kateskeuase Môusęs en tęi eręmiai eis timęn tou theou, hôste naon einai dokein.z.tines te tois hiereusin eisin hai stolai kai hę tou archiereôs: kai tôn hagneiôn hoi tropoi kai peri tôn heortôn kai hôs hekastę tôn heortôn diatetaktai.ę.hôs ekeithen aras Môusęs ęgagen eis tous horous tôn Chananaiôn kai tous katopsomenous autôn tęn chôran kai tôn poleôn to megethos exapesteilen.th.hoti tôn pemphthentôn meta tessarakostęn hupostrepsantôn hęmeran kai legontôn ouk axiomachous autous alla tęn tôn Chananaiôn hupexairontôn dunamin, to plęthos tarachthen kai peson eis apognôsin hôrmęsen hôste kataleusai para mikron ton Môusęn kai palin eis tęn Aigupton hupostrepsai douleuein diegnôkotes.i.kai hôs epi toutôi Môusęs diaganaktęsas ton theon autois epi etę tessarakonta tęn epi tęs eręmias diatribęn proeipein ôrgisthai, kai męt' eis Aigupton hupostrephein męte labein tęn Chananaian. periechei hę biblos chronon etôn duo.
Editions and translations: Greek (ed. B. Niese) | English (ed. William Whiston, A.M.)
Your current position in the text is marked in red. Click anywhere on the line to jump to another position.
Table of Contents Go to
You can use the Configure Display tool to see Greek in the Greek alphabet.
(VII.)[151] Ginontai de kai tois hiereusi stolai pasi te tois allois, hous chananaias kalousi, kai dę kai tôi archierei, hon arabachęn prosagoreuousi: sęmainei de archierea. * tęn men oun tôn allôn stolęn toiautęn einai sumbebęken. [152] hotan de prosięi tais hierourgiais ho hiereus hęgneukôs hęn ho nomos hagneian proagoreuei, prôton men peritithetai ton manachasęn legomenon: bouletai de touto sunaktęra men dęloun, diazôma d' esti peri ta aidoia rhapton ek bussou klôstęs eirgasmenon embainontôn eis auto tôn podôn hôsper eis anaxuridas, apotemnetai de huper hęmisu kai teleutęsan achri tęs lagonos peri autęn aposphingetai.
(2)[153] Epi de toutôi lineon enduma diplęs phorei sindonos bussinęs, chethomenę men kaleitai, lineon de touto sęmainei: chethon gar to linon hęmeis kaloumen. esti de touto to enduma podęręs chitôn perigegrammenos tôi sômati kai tas cheiridas peri tois brachiosin katesphigmenos, [154] hon epizônnuntai kata stęthos oligon tęs maschalęs huperanô tęn zônęn periagontes plateian men hôs eis tessaras daktulous, diakenôs d' huphasmenęn hôste lebęrida dokein opheôs: anthę d' eis autęn enuphantai phoiniki kai porphurai meta huakinthou kai bussou pepoikilmena, stęmôn d' esti monę bussos. [155] kai labousa tęn archęn tęs helixeôs kata sternon kai perielthousa palin deitai, kai kechutai men pollę mechri kai tôn sphurôn heôs hou męden ho hiereus energei, pros gar euprepeian houtôs echei tois horôsi kalôs, hotan de spoudazein peri tas thusias deęi kai diakonein, hopôs mę kinoumenęs empodizętai pros to ergon, anabalomenos epi ton laion ômon pherei. [156] Môusęs men oun abaďth autęn ekalesen, hęmeis de para Babulôniôn memathękotes emian autęn kaloumen: houtôs gar prosagoreuetai par' autois. houtos ho chitôn kolpoutai men oudamothen, lagaron de parechôn ton brochôtęra tou auchenos harpedosin ek tęs ôas kai tôn kata sternon kai metaphrenon ęrtęmenais anadeitai huper hekateran katakleida: massabanęs kaleitai.
(3)[157] Huper de tęs kephalęs phorei pilon akônon ou diiknoumenon eis pasan autęn all' ep' oligon huperbebękota mesęs: kaleitai men masnaephthęs, tęi de kataskeuęi toioutos estin hôs stephanę dokein ex huphasmatos lineou tainia pepoięmenę pacheia: kai gar epiptussomenon rhaptetai pollakis. [158] epeita sindôn anôthen auton ekperierchetai diękousa mechri metôpou tęn te rhaphęn tęs tainias kai to ap' autęs aprepes kaluptousa kai holę de tôi kraniôi gignomenę epipedon: hęrmostai de akribôs, hôs an mę perirrueię ponountos peri tęn hierourgian. kai hopoia men estin hę tôn pollôn hiereôn stolę dedęlôkamen.
(4)[159] Ho de archiereus kosmeitai men kai tautęi paralipôn ouden tôn proeiręmenôn, ependusamenos d' ex huakinthou pepoięmenon chitôna, podęręs d' esti kai houtos, meeir kaleitai kata tęn hęmeteran glôssan, zônęi perisphingetai bammasin hois hę proteron ęnthei diapepoikilmenęi chrusou sunuphasmenou: [160] kata pezan d' autôi proserrammenoi thusanoi rhoôn tropon ek baphęs memimęmenoi apęrtęnto kai kôdônes chruseoi kata pollęn epitędeusin tęs euprepeias, hôste meson apolambanesthai duoin te kôdônoin rhoďskon, kai rhoôn kôdônion. [161] esti d' ho chitôn houtos ouk ek duoin peritmęmatôn, hôste rhaptos epi tôn ômôn einai kai tôn para pleuran, pharsos d' hen epimękes huphasmenon schiston echei brochôtęra plagion, alla kata mękos errôgota pros te to sternon kai meson to metaphrenon: peza d' autôi proserraptai huper tou mę dielenchesthai tęs tomęs tęn dusprepeian: homoiôs de kai hothen hai cheires dieirgontai schistos estin.
(5)[162] Epi de toutois triton enduetai ton legomenon men ephôdęn, Hellęnikęi d' epômidi proseoikota: ginetai gar touton ton tropon. huphantheis epi bathos pęchuaion ek te chrômatôn pantoiôn kai chrusou sumpepoikilmenos aperiptukton tou sternou to meson katalimpanei cheirisi te ęskęmenos kai tôi panti schęmati chitôn einai pepoięmenos. [163] tôi de diakenôi tou endumatos suneisi peritmęma spithamęs to megethos chrusôi te kai tois autois tôi ephôdęi bammasi dięnthismenon: essęn men kaleitai, sęmainei de touto kata tęn Hellęnôn glôttan logion: [164] plęroi de akribôs tou ephôdou hoper huphainontes kata stęthos exelipon, henoutai d' hupo krikôn chruseôn autôi te kata gônian hekastęn kakeinôi tôn isôn proskekoinômenôn, rhammatos huakinthou paralęphthentos eis tęn pros allęlous katadesin tois krikois. [165] pros de to mę chalaron einai to en mesôi tôn krikôn katalimpanomenon rhaphęn autou nęmasin huakinthinois epenoęsan. porpousi de tęn epômida sardonuches duo kata tôn ômôn hekateron telos ep' autous epitheon chruseon echontes pros to tais peronisin epitędeion einai. [166] engegraptai de toutois tôn Iakôbou paidôn ta onomata grammasin epichôriois glôssęi tęi hęmeterai kata hex tôn lithôn hekaterôi, hoi presbuteroi d' eisi kata ômon ton dexion. epiasi de kai ton essęnęn lithoi dôdeka megethei kai kallei diapherontes ou ktętos anthrôpois kosmos dia timęs huperbolęn ontes: [167] houtoi mentoi kata stichon treis epi tessarôn diakeimenoi grammôn enęskęntai tôi huphei, chrusos d' autous ekperierchetai tas helikas entitheis tôi huphei pros to mę diarrein houtôs pepoięmenos. [168] kai hę men prôtę trias esti sardonux topazos smaragdos, hę deutera de anthraka parechetai kai iaspin kai sappheiron, tęs de tritęs liguros men archei eita amethusos achatęs de tritos enatos ôn tois pasi, tetartou de stichou chrusolithos men prokeitai, meta de auton onux, eita bęrullos, teleutaios houtos. [169] grammata de epetetmęto pasi tôn Iakôbou huiôn, hous kai phularchous nomizomen, hekastou tôn lithôn onomati tetimęmenou kata taxin hęn hekaston autôn genesthai sumbebęke. [170] tôn oun krikôn asthenôn ontôn kat' autous enenkein to baros tôn lithôn heterous duo krikous meizonas tęi pezęi tou essęnou hęiper anękei pros ton trachęlon embebękotas tôi huphasmati poiousi, dexomenous haluseis eirgasmenas, hai sunęsan kat' akron tôn ômôn seirais ek chrusou peplegmenais sunaptousai, hôn to akron anestrammenon enebaine krikôi proechonti tęs nôtiaias pezęs tou ephôdou. [171] kai touto ęn asphaleia tôi essęnęi pros to mę perirrein, zônę de tôi essęnęi proserrapto bammasin hois proeipon meta chrusiou prospheręs, hę periodeusasa deitai palin epi tęi rhaphęi kai katakremnatai: tous de thusanous chruseai suringes kath' hekateran akran eklabousai pantas emperiechousin hautai.
(6)[172] Pilon de ęn ho kai proteron autôi paraplęsiôs eirgasmenos tois pasin hiereusin, hup' auton de sunerrammenos heteros ex huakinthou pepoikilmenos perierchetai stephanos chruseos epi tristichian kechalkeumenos. thallei d' ep' autôi kalux chruseos tęi sakcharôi botanęi par' hęmin legomenęi apomemimęmenos, huos de kuamon Hellęnôn hoi peri tomas rhizôn empeirôs echontes prosagoreuousin. [173] ei de tis ę theasamenos tęn botanęn amathiai toutou agnoei tęn phusin autęs ę tęn klęsin epistamenos ouk idôn d' anagnôriseie, tois houtô dę echousi sęmanô ton tropon: [174] botanę men estin huper treis spithamas pollakis auxanomenę to hupsos, tęn de rhizan empheręs bouniadi, tautęi gar ouk an hamartoi tis eikazôn autęn, ta de phulla tois euzômôn: ek mentoi tôn kladôn anięsi kaluka prosechę tôi klôni, perieisi d' autęn elutron, hoper apokrinetai kat' auto pros ton karpon metabalein ęrgmenęs: ho de kalux megethous esti skutalidos tou mikrou daktulou, kratęri d' empheręs tęn perigraphęn. sęmanô de kai touto tois ou memathękosi: [175] sphairidos eis duo tetmęmenęs peri tôi puthmeni tęn heteran tomęn echei phuomenos apo rhizęs peripheręs: eita suniôn kat' oligon hupokoilainousęs euprepôs tęs hupochôręseôs aneurunetai palin ęrema kata cheilos, homoiôs omphalôi rhoias tetmęmenos. [176] epithema d' autôi hęmisphairion prospephuken akribôs an eipoi tis tetorneumenon, huperanestôsas echon tas entomas, has eipon tęi rhoai paraplęsiôs blastanein, akanthôdeis kai eis oxu pantelôs apolęgousas to akron. [177] phulattei d' epi tôi epithemati ton karpon dia pantos tou kalukos onta botanęs spermati tęs sidęritidos homoion, aphięsi d' anthos tôi tęs mękônos platagôniôi dunamenon dokein empheres einai. [178] ek toutou men stephanos ekkechalkeutai hoson apo tou iniou pros hekateron tôn krotaphôn. to de metôpon hę men ephielis ouk epeisi, legesthô gar houtôs ho kalux, telamôn d' esti chruseos, hos hierois grammasi tou theou tęn prosęgorian epitetmęmenos esti. kai toioutos men ho tou archiereôs kosmos esti.
(7)[179] Thaumaseie d' an tis tôn anthrôpôn tęn pros hęmas apechtheian, hęn hôs ekphaulizontôn hęmôn to theion hoper autoi sebein proęiręntai diatetelekasin eschękotes: [180] ei gar tis tęs skęnęs katanoęseie tęn pęxin kai tou hiereôs idoi tęn stolęn ta te skeuę, hois peri tęn hierourgian chrômetha, ton te nomothetęn heuręsei theion andra kai mataiôs hęmas hupo tôn allôn tas blasphęmias akouontas: hekasta gar toutôn eis apomimęsin kai diatupôsin tôn holôn, ei tis aphthonôs etheloi kai meta suneseôs skopein, heuręsei gegonota: [181] tęn te gar skęnęn triakonta pęchôn ousan neimas eis tria kai duo merę pasin aneis tois hiereusin hôsper bebęlon tina kai koinon topon, tęn gęn kai tęn thalassan aposęmainei: kai gar tauta pasin estin epibata. tęn de tritęn moiran monôi periegrapse tôi theôi dia to kai ton ouranon anepibaton einai anthrôpois. [182] epi te tęi trapezęi tous dôdeka titheis artous aposęmainei ton eniauton eis tosoutous męnas dięiręmenon. tęn de luchnian ex hebdomękonta moriôn poięsas sunkeimenęn tas tôn planętôn dekamoirias ęinixato: kai luchnous huper autęs hepta, tôn planętôn tęn phoran: tosoutoi gar eisi ton arithmon. [183] ta te pharsę ek tessarôn huphanthenta tęn tôn stoicheiôn phusin dęloi: hę te gar bussos tęn gęn aposęmainein eoike dia to ex autęs aneisthai to linon, hę te porphura tęn thalassan tôi pephoinichthai tôn ichthuôn tôi haimati, ton de aera bouletai dęloun ho huakinthos, kai ho phoinix d' an eię tekmęrion tou puros. [184] aposęmainei de kai ho tou archiereôs chitôn tęn gęn lineos ôn, ho de huakinthos ton polon, astrapais men kata tous rhoďskous apeikasmenos brontais de kata ton tôn kôdônôn psophon. kai tęn ephaptida tou pantos tęn phusin ek tessarôn dochtheisan genesthai tôi theôi chrusôi sunuphasmenęn kat' epinoian oimai tęs prosousęs hapasin augęs. [185] kai ton essęna meson onta tęs ephaptidos en tropôi gęs etaxe: kai gar hautę ton mesaitaton topon echei: zônęi te periodeusas ton ôkeanon aposęmainei: kai gar houtos emperieilęphe ta panta. dęloi de kai ton hęlion kai tęn selęnęn tôn sardonuchôn hekateros, hois eneporpôse ton archierea. [186] tęn te dôdekada tôn lithôn eite tous męnas tis theloi noein, eite ton houtôs [arithmon tôn] asterôn, hon zôdiakon kuklon Hellęnes kalousi, tęs kat' ekeino gnômęs ouk an hamartoi: kai ho pilos de moi dokei ton ouranon tekmęrioun huakinthinos pepoięmenos, [187] ou gar an allôs huperanetitheto autôi to onoma tou theou tęi stephanęi ęglaďsmenon kai tautęi chruseai, dia tęn augęn, hęi malista chairei to theion. kai tauta men epi tosouton moi dedęlôsthô pollakis te kai en pollois tęn aretęn tou nomothetou parexontôn hęmin dielthein tôn pragmatôn.
--------------------------------------------------------------------------------
Preferred URL for linking to this page: http://www.perseus.tufts.edu/cgi-bin/ptext?lookup=J.+AJ+3.151
Tufts University provided support for entering this text.
This text is based on the following book(s):
Flavius Josephus. Flavii Iosephi opera. B. Niese. Berlin. Weidmann. 1892.
OCLC: 40139456
Aristotle, Poetics
Poetics
Editions and translations: Greek | English
Your current position in the text is marked in red. Click anywhere on the line to jump to another position.
Table of Contents Go to
[1447a][8] Let1 us here deal with Poetry, its essence and its several species, with the characteristic function of each species and the way in which plots must be constructed if the poem is to be a success; and also with the number and character of the constituent parts of a poem, and similarly with all other matters proper to this same inquiry; and let us, as nature directs, begin first with first principles.
Epic poetry, then, and the poetry of tragic drama, and, moreover, comedy and dithyrambic poetry, and most flute-playing and harp-playing, these, speaking generally, may all be said to be "representations of life."2 But they differ one from another in three ways: either in using means generically different3 or in representing different objects or in representing objects not in the same way but in a different manner. For just as by the use both of color and form people represent many objects, making likenesses of them-- [20] some having a knowledge of art and some working empirically--and just as others use the human voice; so is it also in the arts which we have mentioned, they all make their representations in rhythm and language and tune, using these means either separately or in combination. For tune and rhythm alone are employed in flute-playing and harp-playing and in any other arts which have a similar function, as, for example, pipe-playing. Rhythm alone without tune is employed by dancers in their representations, for by means of rhythmical gestures they represent both character and experiences and actions.4
But the art which employs words either in bare prose or in metres,
1 The text here printed is based on Vahlen's third edition(Leipzig, 1885 ), and the chief deviations from it are noted at the foot of each page. The prime source of all existing texts of the Poetics is the eleventh century Paris manuscript, No. 1741, designated as Ac. To the manuscripts of the Renaissance few, except Dr. Margoliouth, now assign any independent value, but they contain useful suggestions for the correction of obvious errors and defects in Ac. These are here designated “copies.”V. stands for Vahlen's third edition, and By. for the late Professor Ingram Bywater, who has earned the gratitude and admiration of all students of the Poetics by his services both to the text and to its interpretation. Then there is the Arabic transcript. Translated in the eleventh century from a Syriac translation made in the eighth century, it appears to make little sense, but sometimes gives dim visions of the readings of a manuscript three centuries older but not necessarily better than Ac, readings which confirm some of the improvements introduced into Renaissance texts.
2 The explanation of mimęsis, as Aristotle uses the word, demands a treatise; all that a footnote can say is this:--Life "presents" to the artist the phenomena of sense, which the artist "re-presents" in his own medium, giving coherence, designing a pattern. That this is true not only of drama and fiction but also of instrumental music ("most flute-playing and harp-playing") was more obvious to a Greek than to us, since Greek instrumental music was more definitely imitative. The technical display of the virtuoso Plato describes as "a beastly noise." Since mimęsis in this sense and mimętęs and the verb mimeisthai have a wider scope than any one English word, it is necessary to use more than one word in translation, e.g. mimętęs is what we call an "artist"; and for mimęsis where "representation" would be clumsy we may use the word "art"; the adjective must be "imitative," since "representative" has other meanings.
3 i.e., means that can be divided into separate categories.
4 pathę kai praxeis cover the whole field of life, what men do (praxeis) and what men experience (pathę). Since pathę means also "emotions" and that sense may be present here, but as a technical term in this treatise pathos is a calamity or tragic incident, something that happens to the hero.
--------------------------------------------------------------------------------
Preferred URL for linking to this page: http://www.perseus.tufts.edu/cgi-bin/ptext?lookup=Aristot.+Poet.+1447a
The Annenberg CPB/Project provided support for entering this text.
This text is based on the following book(s):
Aristotle. Aristotle in 23 Volumes, Vol. 23, translated by W.H. Fyfe. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1932.
OCLC: 40530941
ISBN: 0674995635
Aristotle, Poetics
Editions and translations: Greek | English
Your current position in the text is marked in red. Click anywhere on the line to jump to another position.
Go to
You can use the Configure Display tool to see Greek in the Greek alphabet.
[1447a][8] peri poiętikęs autęs te kai tôn eidôn autęs, hęn tina dunamin hekaston echei, kai pôs dei sunistasthai tous muthous [10] ei mellei kalôs hexein hę poięsis, eti de ek posôn kai poiôn esti moriôn, homoiôs de kai peri tôn allôn hosa tęs autęs esti methodou, legômen arxamenoi kata phusin prôton apo tôn prôtôn.
epopoiia dę kai hę tęs tragôidias poięsis eti de kômôidia kai hę dithurambopoiętikę kai tęs [15] aulętikęs hę pleistę kai kitharistikęs pasai tunchanousin ousai mimęseis to sunolon: diapherousi de allęlôn trisin, ę gar tôi en heterois mimeisthai ę tôi hetera ę tôi heterôs kai mę ton auton tropon. hôsper gar kai chrômasi kai schęmasi polla mimountai tines apeikazontes (hoi men [20] dia technęs hoi de dia sunętheias ), heteroi de dia tęs phônęs, houtô kan tais eiręmenais technais hapasai men poiountai tęn mimęsin en rhuthmôi kai logôi kai harmoniai, toutois d' ę chôris ę memigmenois: hoion harmoniai men kai rhuthmôi chrômenai monon hę te aulętikę kai hę kitharistikę kan ei tines [25] heterai tunchanôsin ousai toiautai tęn dunamin, hoion hę tôn suringôn, autôi de tôi rhuthmôi [mimountai] chôris harmonias hę tôn orchęstôn (kai gar houtoi dia tôn schęmatizomenôn rhuthmôn mimountai kai ęthę kai pathę kai praxeis ):
hę de [epopoiia] monon tois logois psilois hę tois
--------------------------------------------------------------------------------
Preferred URL for linking to this page: http://www.perseus.tufts.edu/cgi-bin/ptext?lookup=Aristot.+Poet.+1447a
The Annenberg CPB/Project provided support for entering this text.
This text is based on the following book(s):
Aristotle. ed. R. Kassel, Aristotle's Ars Poetica. Oxford, Clarendon Press. 1966.
OCLC: 8250552
Herodotus, The Histories (ed. A. D. Godley)
Editions and translations: Greek | English (ed. A. D. Godley)
Your current position in the text is marked in red. Click anywhere on the line to jump to another position.
Table of Contents Go to
XVII. He continued the war against the Milesians which his father had begun. This was how he attacked and beseiged Miletus: he sent his army, marching to the sound of pipes and harps and bass and treble flutes, to invade when the crops in the land were ripe; [2] and whenever he came to the Milesian territory, he neither demolished nor burnt nor tore the doors off the country dwellings, but let them stand unharmed; but he destroyed the trees and the crops of the land, and so returned to where he came from; [3] for as the Milesians had command of the sea, it was of no use for his army to besiege their city. The reason that the Lydian did not destroy the houses was this: that the Milesians might have homes from which to plant and cultivate their land, and that there might be the fruit of their toil for his invading army to lay waste.
--------------------------------------------------------------------------------
There are a total of 11 comments on and cross references to this page.
Further comments from W. W. How, J. Wells, A Commentary on Herodotus:
book 1 (general note)
book 1 (general note)
book 1, chapter 17 (general note)
book 1, chapter 17, section 1 (general note)
book 1, chapter 17, section 2: ho de ta t<*>
Cross references from Perseus Encyclopedia:
herodotus-3 [Herodotus and Homer (3)]
Cross references from Herbert Weir Smyth, A Greek Grammar for Colleges:
2409 [TEMPORAL CLAUSES IN GENERIC SENTENCES]
Cross references from Raphael Kühner, Bernhard Gerth, Ausführliche Grammatik der griechischen Sprache (ed. Ildar Ibraguimov):
442 [5) Hupo, unter.]
Cross references from Sir Richard Jebb, Commentary on Sophocles: Philoctetes:
* [1218-1471]
Cross references from Basil Lanneau Gildersleeve, Syntax of Classical Greek:
519 [Substantive Use]
604 [Repetition of the Article:]
--------------------------------------------------------------------------------
Preferred URL for linking to this page: http://www.perseus.tufts.edu/cgi-bin/ptext?lookup=Hdt.+1.17.1
The Annenberg CPB/Project provided support for entering this text.
This text is based on the following book(s):
Herodotus, with an English translation by A. D. Godley. Cambridge. Harvard University Press. 1920.
OCLC: 1610641
ISBN: 0674991303, 0674991311, 0674991338, 0674991346
Buy a copy of this text (not necessarily the same edition) from Amazon.com: vol. 1; vol. 2; vol. 3; vol. 4
Herodotus, The Histories
Editions and translations: Greek | English (ed. A. D. Godley)
Your current position in the text is marked in red. Click anywhere on the line to jump to another position.
Table of Contents Go to
You can use the Configure Display tool to see Greek in the Greek alphabet.
XVII. epolemęse Milęsioisi, paradexamenos ton polemon para tou patros. epelaunôn gar epoliorkee tęn Milęton tropôi toiôide: hokôs men eię en tęi gęi karpos hadros, tęnikauta eseballe tęn stratięn: estrateueto de hupo suringôn te kai pęktidôn kai aulou gunaikęiou te kai andręiou. [2] hôs de es tęn Milęsięn apikoito, oikęmata men ta epi tôn agrôn oute kateballe oute enepimprę oute thuras apespa, ea de kata chôręn hestanai: ho de ta te dendrea kai ton karpon ton en tęi gęi hokôs diaphtheireie, apallasseto opisô. [3] tęs gar thalassęs hoi Milęsioi epekrateon, hôste epedręs mę einai ergon tęi stratięi. tas de oikias ou kateballe ho Ludos tônde heineka, hokôs echoien entheuten hormômenoi tęn gęn speirein te kai ergazesthai hoi Milęsioi, autos de ekeinôn ergazomenôn echoi ti kai sinesthai esballôn.
--------------------------------------------------------------------------------
There are a total of 11 comments on and cross references to this page.
Further comments from W. W. How, J. Wells, A Commentary on Herodotus:
book 1 (general note)
book 1 (general note)
book 1, chapter 17 (general note)
book 1, chapter 17, section 1 (general note)
book 1, chapter 17, section 2: ho de ta t*
Cross references from Perseus Encyclopedia:
herodotus-3 [Herodotus and Homer (3)]
Cross references from Herbert Weir Smyth, A Greek Grammar for Colleges:
2409 [TEMPORAL CLAUSES IN GENERIC SENTENCES]
Cross references from Raphael Kühner, Bernhard Gerth, Ausführliche Grammatik der griechischen Sprache (ed. Ildar Ibraguimov):
442 [5) Hupo, unter.]
Cross references from Sir Richard Jebb, Commentary on Sophocles: Philoctetes:
* [1218-1471]
Cross references from Basil Lanneau Gildersleeve, Syntax of Classical Greek:
519 [Substantive Use]
604 [Repetition of the Article:]
--------------------------------------------------------------------------------
Preferred URL for linking to this page: http://www.perseus.tufts.edu/cgi-bin/ptext?lookup=Hdt.+1.17.1
The Annenberg CPB/Project provided support for entering this text.
This text is based on the following book(s):
Herodotus, with an English translation by A. D. Godley. Cambridge. Harvard University Press. 1920.
OCLC: 1610641
ISBN: 0674991303, 0674991311, 0674991338, 0674991346
Theocritus, Idylls
Eidullia
Your current position in the text is marked in red. Click anywhere on the line to jump to another position.
Table of Contents Go to
You can use the Configure Display tool to see Greek in the Greek alphabet.
Click on the asterisks (*) for commentary notes, the crosses (+) for references from other works.
Boukoliastai Daphnis kai Damoitas
Damoitas chhô Daphnis ho boukolos* eis hena chôron
tan agelan* pok' Arate sunagagon: ęs d' ho men autôn
purros*, ho d' hęmigeneios: epi kranan de tin' amphô
hezomenoi thereos* mesôi amati toiad' aeidon.
5
pratos* d' arxato Daphnis, epei kai pratos erisde.
Ballei toi Poluphame to poimnion ha Galateia
maloisin*, duserôta* ton aipolon andra* kaleusa:
kai tu nin ou pothoręstha* talan talan, alla kathęsai
hadea surisdôn. palin had' ide tan kuna ballei,
10
ha toi tan oiôn hepetai skopos: ha de baüsdei
eis hala derkomena, ta de nin kala* kumata phainei
hasucha kachlazonta* ep' aigialoio* theoisan.
phrazeo* mę tas paidos epi knamaisin orousęi
ex halos erchomenas, kata de chroa kalon amuxęi.
15
ha de kai autothe* toi diathruptetai*, hôs ap' akanthas*
tai kapurai chaitai, to kalon theros hanika phrugei: [p. 88]
kai pheugei* phileonta kai ou phileonta diôkei,
kai ton apo* grammas* kinei lithon*: ę gar erôti
pollakis ô Poluphame ta mę kala kala pephantai.
20
Tôi d' epi Damoitas aneballeto kai tad' aeiden.
Eidon nai ton Pana, to poimnion hanik' eballe,
kou m' elath', ou, ton emon hena ton glukun*, hôiper horęmi
es telos: autar ho mantis ho Tęlemos* echthr' agoreuôn
echthra pheroi poti oikon, hopôs tekeessi phulassoi*.
25
alla kai autos egô knizôn palin ou pothoręmi*,
all' allan tina phami gunaik' echen: ha d' aioisa
zaloi m' ô Paian kai taketai*, ek de thalassas
oistrei paptainoisa pot' antra te kai poti poimnas.
sixa d' hulaktein nin kai tai kuni: kai gar hok' ęrôn*
30
autas, eknuzeito pot' ischia rhunchos echoisa.
tauta d' isôs esoreusa poeunta me pollaki pempsei
angelon. autar egô klaixô thuras, heste k' omossęi
auta moi storesein kala demnia tasd' epi nasô.
kai gar thęn oud' eidos echô kakon, hôs me legonti.
35
ę gar pran* es ponton eseblepon, ęs de galana*,
kai kala men ta geneia, kala de meu ha mia kôra,
hôs par' emin kekritai, katephaineto, tôn de t' odontôn
leukoteran augan Parias* hupephaine* lithoio*.
hôs mę baskanthô de, tris eis emon eptusa* kolpon:
40
tauta gar ha graia me Kotutaris exedidaxe.
[ha pran amantessi par' Ippokiôni potaulei.]
Toss' eipôn ton Daphnin ho Damoitas ephilęse,
chhô men tôi suring', ho de tôi kalon aulon edôken. [p. 89]
aulei Damoitas, surisde de Daphnis ho boutas,
45
ôrcheunt' en malakai tai porties autika poiai.
nikę* man oudallos*, anęssatoi d' egenonto.
--------------------------------------------------------------------------------
There are a total of 31 comments on and cross references to this page.
Further comments from R. J. Cholmeley, M.A., The Idylls of Theocritus:
poem 6 (general note)
poem 6, line 11: nin
poem 6, line 27: ô Paian
poem 6, line 37: par' emin
Cross references from Thomas W. Allen, E. E. Sikes, Commentary on the Homeric Hymns:
* [SECOND CENTURY A.D.]
Cross references from R. J. Cholmeley, M.A., The Idylls of Theocritus:
* [B.--Theocritus' Verse and Style, and Dialect.]
--------------------------------------------------------------------------------
Preferred URL for linking to this page: http://www.perseus.tufts.edu/cgi-bin/ptext?lookup=Theoc.+6.1
Tufts University provided support for entering this text.
This text is based on the following book(s):
Idylls. Theocritus. R. J. Cholmeley, M.A. London. George Bell & Sons. 1901.
Homer, The Iliad (ed. Samuel Butler)
Editions and translations: Greek | English | English (ed. Samuel Butler)
Your current position in the text is marked in red. Click anywhere on the line to jump to another position.
Table of Contents Go to
Scroll 10
[1] Now the other princes of the Achaeans slept soundly the whole night through, but Agamemnon son of Atreus was troubled, so that he could get no rest. As when fair Hera's lord flashes his lightning in token of great rain or hail or snow when the snow-flakes whiten the ground, or again as a sign that he will open the wide jaws of hungry war, even so did Agamemnon heave many a heavy sigh, for his soul trembled within him. When he looked upon the plain of Troy he marveled at the many watchfires burning in front of Ilion, and at the sound of pipes and flutes and of the hum of men, but when presently he turned towards the ships and hosts of the Achaeans, he tore his hair by handfuls before Zeus on high, and groaned aloud for the very disquietness of his soul. In the end he deemed it best to go at once to Nestor son of Neleus, and see if between them they could find any way of the Achaeans from destruction. He therefore rose, put on his shirt, bound his sandals about his comely feet, flung the skin of a huge tawny lion over his shoulders - a skin that reached his feet- and took his spear in his hand.
[25] Neither could Menelaos sleep, for he, too, boded ill for the Argives who for his sake had sailed from far over the seas to fight the Trojans. He covered his broad back with the skin of a spotted panther, put a casque of bronze upon his head, and took his spear in his brawny hand. Then he went to rouse his brother, who was by far the most powerful of the Achaeans, and was honored in his district [dęmos] as though he were a god. He found him by the stern of his ship already putting his goodly array about his shoulders, and right glad was he that his brother had come.
[34] Menelaos spoke first. "Why," said he, "my dear brother, are you thus arming? Are you going to send any of our comrades to exploit the Trojans? I greatly fear that no one will do you this service, and spy upon the enemy alone in the dead of night. It will be a deed of great daring."
[42] And King Agamemnon answered, "Menelaos, we both of us need shrewd counsel to save the Argives and our ships, for Zeus has changed his mind, and inclines towards Hektor's sacrifices rather than ours. I never saw nor heard tell of any man as having wrought such ruin in one day as Hektor has now wrought against the sons of the Achaeans - and that too of his own unaided self, for he is son neither to god nor goddess. The Argives will rue it long and deeply. Run, therefore, with all speed by the line of the ships, and call Ajax and Idomeneus. Meanwhile I will go to Nestor, and bid him rise and go about among the companies of our sentinels to give them their instructions; they will listen to him sooner than to any man, for his own son, and Meriones brother in arms to Idomeneus, are leaders over them. It was to them more particularly that we gave this charge."
[60] Menelaos replied, "How do I take your meaning? Am I to stay with them and wait your coming, or shall I return here as soon as I have given your orders?" "Wait," answered King Agamemnon, "for there are so many paths about the camp that we might miss one another. Call every man on your way, and bid him be stirring; name him by his lineage and by his father's name, give each all titular observance, and stand not too much upon your own dignity; we must take our full share of toil, for at our birth Zeus laid this heavy burden upon us."
[72] With these instructions he sent his brother on his way, and went on to Nestor shepherd of his people. He found him sleeping in his tent hard by his own ship; his goodly armor lay beside him - his shield, his two spears and his helmet; beside him also lay the gleaming belt with which the old man girded himself when he armed to lead his people into battle - for his age stayed him not. He raised himself on his elbow and looked up at Agamemnon. "Who is it," said he, "that goes thus about the host and the ships alone and in the dead of night, when men are sleeping? Are you looking for one of your mules or for some comrade? Do not stand there and say nothing, but speak. What is your business?"
[87] And Agamemnon answered, "Nestor, son of Neleus, honor to the Achaean name, it is I, Agamemnon son of Atreus, on whom Zeus has laid labor [ponoi] and sorrow so long as there is breath in my body and my limbs carry me. I am thus abroad because sleep sits not upon my eyelids, but my heart is big with war and with the jeopardy of the Achaeans. I am in great fear for the Danaans. I am at sea, and without sure counsel; my heart beats as though it would leap out of my body, and my limbs fail me. If then you can do anything - for you too cannot sleep - let us go the round of the watch, and see whether they are drowsy with toil and sleeping to the neglect of their duty. The enemy is encamped hard and we know not but he may attack us by night."
[102] Nestor replied, "Most noble son of Atreus, king of men, Agamemnon, Zeus will not do all for Hektor that Hektor thinks he will; he will have troubles yet in plenty if Achilles will lay aside his anger. I will go with you, and we will rouse others, either the son of Tydeus, or Odysseus, or fleet Ajax and the valiant son of Phyleus. Some one had also better go and call Ajax and King Idomeneus, for their ships are not near at hand but the farthest of all. I cannot however refrain from blaming Menelaos, much as I love him and respect him -
--------------------------------------------------------------------------------
There are a total of 9 comments on and cross references to this page.
Further comments from Walter Leaf, Commentary on the Iliad (1900):
book 10 (general note)
book 10, line 1: Panachaiôn
book 10, line 25: autôi
book 10, line 34: tithęmenon
Cross references from Raphael Kühner, Bernhard Gerth, Ausführliche Grammatik der griechischen Sprache (ed. Ildar Ibraguimov):
553b [Substantivsätze der Befürchtung, eingeleitet durch mę).]
Cross references from Sir Richard Jebb, Commentary on Sophocles: Philoctetes:
* [219-675]
Cross references from W. Walter Merry, James Riddell, D. B. Monro, Commentary on the Odyssey (1886):
3, 79 [Book 3 (g)]
Cross references from Walter Leaf, Commentary on the Iliad (1900):
2, 2 [Book 2 (B)]
2, 194 [Book 2 (B)]
--------------------------------------------------------------------------------
Preferred URL for linking to this page: http://www.perseus.tufts.edu/cgi-bin/ptext?lookup=Hom.+Il.+10.1
This text is based on the following book(s):
ISBN: 0486408833
Homer, Iliad
Editions and translations: Greek | English | English (ed. Samuel Butler)
Your current position in the text is marked in red. Click anywhere on the line to jump to another position.
Table of Contents Go to
You can use the Configure Display tool to see Greek in the Greek alphabet.
Click on the asterisks (*) for commentary notes, the crosses (+) for references from other works.
alloi men para nęusin aristęes Panachaiôn*
heudon pannuchioi malakôi dedmęmenoi hupnôi+:
all' ouk Atreďdęn Agamemnona poimena laôn
hupnos eche glukeros polla phresin hormainonta.
5
hôs d' hot' an astraptęi posis Hęręs ęükomoio
teuchôn ę polun ombron athesphaton* ęe chalazan
ę nipheton, hote per te* chiôn epalunen* arouras+,
ęe pothi ptolemoio* mega* stoma* peukedanoio,
hôs pukin' en stęthessin anestenachiz' Agamemnôn
10
neiothen ek kradięs, tromeonto* de hoi phrenes entos.
ętoi hot' es pedion to Trôďkon athręseie,
thaumazen pura polla ta kaieto Iliothi* pro
aulôn* suringôn t' enopęn homadon t' anthrôpôn.
autar hot' es nęas te idoi kai laon Achaiôn,
15
pollas ek kephalęs prothelumnous* helketo chaitas
hupsoth' eonti Dii*, mega d' estene* kudalimon kęr.
hęde de hoi kata thumon aristę phaineto boulę
Nestor' epi prôton Nęlęďon elthemen andrôn,
ei tina hoi sun mętin amumona tektęnaito,
20
hę tis alexikakos pasin Danaoisi genoito.
orthôtheis d' endune peri stęthessi chitôna,
possi d' hupo liparoisin edęsato kala pedila,
amphi d' epeita daphoinon heessato derma leontos
aithônos megaloio podęnekes, heileto d' enchos.
25
hôs d' autôs Menelaon eche tromos: oude gar autôi
hupnos epi blepharoisin ephizane: mę ti pathoien
Argeioi, toi dę hethen heineka poulun*+ eph' hugręn
ęluthon es Troięn polemon thrasun hormainontes.
pardaleęi men prôta metaphrenon euru kalupse
30
poikilęi, autar epi stephanęn kephalęphin aeiras
thękato* chalkeięn, doru d' heileto cheiri pacheięi.
bę d' imen anstęsôn hon adelpheon, hos mega pantôn
Argeiôn ęnasse, theos d' hôs tieto dęmôi.
ton d' heur' amph' ômoisi tithęmenon* entea kala
35
nęď para prumnęi: tôi d' aspasios genet' elthôn.
ton proteros proseeipe boęn agathos Menelaos:
tiphth' houtôs ętheie korusseai; ę tin' hetairôn
otruneeis Trôessin* episkopon*; alla mal' ainôs
deidô mę ou* tis toi huposchętai*+ tode+ ergon+
40
andras dusmeneas skopiazemen oios epelthôn
nukta di' ambrosięn: mala tis thrasukardios estai.
--------------------------------------------------------------------------------
There are a total of 67 comments on and cross references to this page.
Further comments from Walter Leaf, Commentary on the Iliad (1900):
book 10 (general note)
book 10, line 10: Neiothen
book 10, line 11 (general note)
book 10, line 13: surigGes
book 10, line 13: auloi
book 10, line 19 (general note)
book 10, line 21 (general note)
book 10, line 25: autôi
book 10, line 26: mę
book 10, line 27: poulun
book 10, line 27: huGręn
book 10, line 30: stephanĘn
book 10, line 37: Ętheie
book 10, line 38: otruneis
book 10, line 5: astraptęi
book 10, line 5: Ęukomos
book 10, line 7: polun
Cross references from Epictetus, Works (ed. Thomas Wentworth Higginson):
disc, 3, 22 [Of the Cynic philosophy.]: Forth by the roots he rends his hairs
Cross references from Raphael Kühner, Bernhard Gerth, Ausführliche Grammatik der griechischen Sprache (ed. Ildar Ibraguimov):
457 [a) Ho, hę, to als Demonstrativpronomen und als Artikel in den Homerischen Gesängen).]
423 [Der eigentliche Dativ.]
414 [Verbindung des Genetivs mit einem Substantive oder substantivierten Adjektive und Adverb.]
460 [d) Ho, hę, to als Relativpronomen.]
399 [Gebrauch der Modusformen in den Nebensätzen.]
470 [III. Unbestimmtes Pronomen tis, ti.]
Cross references from Raphael Kühner, Bernhard Gerth, Ausführliche Grammatik der griechischen Sprache (ed. Ildar Ibraguimov):
553b [Substantivsätze der Befürchtung, eingeleitet durch mę).]
486 [Nähere Bestimmung des Gebrauches des bezüglichen und des absoluten Partizips (des Participii coniuncti und der Genetivi absoluti).]
553b [Substantivsätze der Befürchtung, eingeleitet durch mę).]
472 [a) Infinitiv ohne Artikel als Subjekt und Prädikat.]
518 [Te als Adverb in der epischen Sprache.]
Cross references from Sir Richard Jebb, Commentary on Sophocles: Philoctetes:
* [219-675]
Cross references from Thomas W. Allen, E. E. Sikes, Commentary on the Homeric Hymns:
* [HYMN TO APHRODITE]
* [HYMN TO APOLLO]
Cross references from W. Walter Merry, James Riddell, D. B. Monro, Commentary on the Odyssey (1886):
2, 3 [Book 2 (b)]
3, 245 [Book 3 (g)]
Cross references from William Watson Goodwin, Syntax of the Moods and Tenses of the Greek Verb:
488 [Apodosis contained in the Protasis.]
263 [Independent Subjunctive with mę Implying Fear (Homeric).]
306 [Classification.—Negatives.]
544 [Homeric Similes with Hôs etc.]
Cross references from George W. Mooney, Commentary on Apollonius: Argonautica:
* [Commentary]
--------------------------------------------------------------------------------
Preferred URL for linking to this page: http://www.perseus.tufts.edu/cgi-bin/ptext?lookup=Hom.+Il.+10.1
The Annenberg CPB/Project provided support for entering this text.
This text is based on the following book(s):
Homer. Homeri Opera in five volumes. David B. Monro and Thomas W. Allen. Oxford, Oxford University Press. 1920.
OCLC: 29448041
The Duke Databank of Documentary Papyri
P.Oxy.: The Oxyrhynchus Papyri
Your current position in the text is marked in red. Click anywhere on the line to jump to another position.
Table of Contents Go to
You can use the Configure Display tool to see Greek in the Greek alphabet.
P.Oxy. 31.2593. Letter from Apollônia
Location: Oxyrhynchus DDBDP date: IIspc
Image not available.
Apollônia Ph[e]i?lę?t?ôi chairein.
aspazomai se leian kai Hęrakleidęn,
epempsa de soi dia Onnôphrios ne(ôterou)
ta sunerga tęs stolęs tou Hęrakleid(ou)
5 krokęs mnai 7 ex holkęs statę-
re[s .]. hai ei?s?[i] suringes1 110 kai
stęmôn apo Lukôn poleôs
holkęs statęres 90 hai eisi sphairia2
75. hôn hę timę tou stęmonos ek dra-
10 chmôn eikosi henos tôn 30 sta-
tęrôn holkęs, ginontai (drachmai) 63, hę de
timę tôn ereôn tęs krokęs (drachmai) 36.
katephtha?ke eis to klôsai holkęs
statęres 30 tou statęros kai egô
15 ek tou idiou mou holkęs statęres
10 eriou edôka eis dapanęn tou
katartismou (drachmas) 4. ekdedôka ge-
nesthai klôsthęnai treis3 mnas
ex obolou4 tou statęros holkęs,
20 ginontai (drachmai) 17 (oboloi 5) kai egô ta alla
tessaras5 mnas6 eklôsa7 kai beblę-
ka eis auta sparton chrômatinon
me?l?anon kai ex autôn bale eis ton
abollęn tęs stolęs treis8 mnas.
25 aspazometha se leian. errôso.
ho de stęmôn par' emoi bebrechtai9 .
(etous) [.c 5] Th?ôth.
v
apodos Phil?ę?tôi hôste Hęrakleidęi.
--------------------------------------------------------------------------------
1 suringes Pap. 2 sphaireia Pap. 3 tris Pap. 4 corr. from ololou 5 tessares Pap. 6 mnai Pap. 7 corr. from eglôsa 8 tris Pap. 9 bebrektai Pap.
Theocritus, Idylls
Eidullia
Your current position in the text is marked in red. Click anywhere on the line to jump to another position.
Table of Contents Go to
You can use the Configure Display tool to see Greek in the Greek alphabet.
Click on the asterisks (*) for commentary notes, the crosses (+) for references from other works.
Boukoliastai Komatas kai* Lakôn
Komatas
Aiges emai, tęnon* ton poimena tonde* Siburta
pheugete ton Lakôna: to meu nakos* echthes eklepsen.
Lakôn
ouk apo tas kranas; sitt'* amnides. ouk esoręte
ton meu tan suringa proan klepsanta Komatan;
Komatas
5
tan poian* suringa; tu gar poka dôle Siburta
ektasa suringa; ti d' ouketi sun Korudôni
arkei toi kalamas* aulon poppusden echonti;
Lakôn
tan moi edôke Lukôn ôleuthere. tin de to poion
Lakôn anklepsas pok' eba nakos; eipe Komata:
10
oude gar Eumarai tôi despotai ęs ti eneudein*. [p. 80]
Komatas
to Krokulos moi edôke, to poikilon, hanik' ethuse
tais Numphais tan aiga: tu d' ô kake kai tok' etakeu
baskainôn, kai nun me ta loisthia* gumnon ethękas.
Lakôn
ouk auton ton Pana ton aktion*, ou te ge Lakôn
15
tan baitan apedus' ho Kalaithidos, ę kata tęnas
tas petras ônthrôpe maneis es Krathin* haloiman.
Komatas
ou man ouk autas tas limnadas+ ôgathe Numphas+,
haite moi hilaoi te kai eumenees telethoien,
ou teu tan suringa lathôn eklepse Komatas.
Lakôn
20
ai toi pisteusaimi, ta Daphnidos alge' aroiman.
all'* ôn aika lęis eriphon themen--esti men ouden
hieron*--alla ge* toi diaeisomai, heste k' apeipęis.
Komatas
hus pot' Athanaian erin ęrisen. ęnide keitai
hôriphos: alla ge kai tu ton euboton amnon erisde*.
Lakôn
25
kai pôs ô kinados* tu tad' essetai ex isô* hamin;
tis trichas ant' eriôn epokixato; tis de pareusas
aigos pratotokoio kakan kuna dęlet' amelgein; [p. 81]
Komatas
hostis nikasein ton plation hôs tu pepoitheis*,
sphax bombeôn tettigos enantion. alla* gar ou toi
30
hôriphos isopalęs, tuid' ho tragos houtos. erisde.
Lakôn
mę speud': ou gar toi puri thalpeai. hadion aisęi
teid' hupo tan kotinon kai talsea tauta kathixas.
psuchron hudôr toutei kataleibetai: hôde pephukei*
poia chha stibas hade, kai akrides hôde laleunti.
Komatas
all' ou ti speudô: mega d' achthomai, ei tu me tolmęis
36
ommasi tois orthoisi* potiblepen, hon pok' eonta
paid' et' egôn edidaskon. id' ha charis* es ti poth' herpei.
threpsai* kai lukideis, threpsai kunas*, hôs tu phagônti.
Lakôn
kai pok' egô para* teus ti mathôn kalon ę kai akousas
40
memnam'; ô phthoneron tu kai aprepes andrion* autôs*.
……
alla gar herph' ôd', herpe, kai hustata boukoliaxęi.
Komatas
45
ouch herpsô tęnei: toutei drues, hôde kupeiros,
hôde kalon bombeunti poti smęnessi melissai:
enth' hudatos psuchrô kranai duo: tai d' epi dendrei
orniches lalageunti: kai ha skia ouden homoia*
tai para tin: ballei de kai ha pitus hupsothe kônois*.
Lakôn
50
ę man arnakidas te kai eiria teide patęseis,
aik' enthęis, hupnô malakôtera*: tai de trageiai
tai para tin osdonti kakôteron ę tu per osdeis. [p. 82]
stasô de kratęra megan leukoio galaktos
tais Numphais, stasô de kai hadeos allon elaiô.
Komatas
55
ai de ke kai tu molęis, hapalan pterin hôde patęseis
kai glachôn' antheusan: hupesseitai de chimairan
dermata tôn para tin malakôtera tetrakis arnôn.
stasô d' oktô men gaulôs tôi Pani galaktos,
oktô de skaphidas melitos plea kęri' echoisas.
Lakôn
60
autothe* moi poterisde kai autothe boukoliasdeu:
tan sautô* pateôn eche tas druas. alla tis amme
tis krinei; aith' enthoi poth' ho boukolos hôd' ho Lukôpas.
Komatas
ouden egô tęnô potideuomai: alla ton andra,
ai lęis, ton drutomon bôstręsomes, hos tas ereikas
65
tęnas tas para tin xulochizetai: esti de Morsôn.
Lakôn
bôstreômes.
Komatas
tu kalei nin.
Lakôn
ith' ô xene mikkon akouson
teid' enthôn: ammes gar erisdomes, hostis areiôn
boukoliastas esti. tu d' ô phile męt' eme Morsôn
en chariti* krinęis*, męt' ôn tuga touton onasęis.
Komatas
70
nai poti tan Numphan Morsôn phile męte Komatai
to pleon ithunęis*, męt' ôn tuga tôide charixęi.
hade toi ha poimna tô Thouriô* esti Siburta,
Eumara de tas aigas horęis phile tô Subarita. [p. 83]
Lakôn
74
mę tu tis ęrôtę pot tô Dios, aite Siburta
ait' emon esti kakiste to poimnion; hôs lalos essi.
Komatas
bentisth' houtos, egô men alathea pant' agoreuô
kouden kaucheomai: tu d' agan philokertomos essi.
Lakôn
eia leg' ei ti legeis*, kai ton xenon es polin authis
zônt' aphes: ô Paian, ę stômulos ęstha* Komata.
Komatas
80
tai Moisai me phileunti polu pleon ę ton aoidon
Daphnin: egô d' autais chimarôs duo pran pok' ethusa.
Lakôn
kai gar em' hôpollôn phileei mega, kai kalon autôi
krion egô boskô. ta de Karnea* kai dę epherpei.
Komatas
plan duo tas loipas didumatokos aigas amelgô,
85
kai m' ha pais pothoreusa "talan" legei "autos amelgeis;"
Lakôn
pheu pheu Lakôn toi talarôs schedon eikati plęroi
turô kai ton anabon en anthesi paida molunei.
Komatas
ballei kai maloisi ton aipolon ha Klearista
tas aigas parelanta* kai hadu ti poppuliasdei.
Lakôn
90
kęme gar ho Kratidas ton poimena leios* hupantôn
ekmainei*: lipara* de par' auchena seiet' etheira. [p. 84]
Komatas
all' ou sumblęt' esti kunosbatos oud' anemôna
pros rhoda, tôn andęra* par' haimasiaisi pephukei.
Lakôn
oude gar oud' akulois homomalides*: hai men echonti
95
lupron apo prinoio lepurion*, hai de melichrai.
Komatas
kęgô men dôsô tai parthenôi autika phassan
ek tas arkeuthô kathelôn: tęnei gar ephisdei.
Lakôn
all' egô es chlainan* malakon pokon, hoppoka pexô
tan oin tan pellan, Kratidai dôręsomai autos.
Komatas
100
sitt' apo tas kotinô tai mękades: hôde nemesthe,
hôs to katantes touto geôlophon hai te murikai.
Lakôn
ouk apo tas druos houtos ho Kônaros ha te Kinaitha;
toutei boskęseisthe pot' antolas*, hôs ho Phalaros.
Komatas
esti de moi gaulos kuparissinos, esti de kratęr,
105
ergon Praxiteleus*: tai paidi de tauta phulassô.
Lakôn
chhamin esti kuôn philopoimnios, hos lukos anchei,
hon tôi paidi didômi ta thęria panta diôkein.
Komatas
akrides, hai ton phragmon huperpadęte ton hamon,
mę meu lôbaseisthe* tas ampelos: enti gar habai*. [p. 85]
Lakôn
110
toi tettiges, horęte ton aipolon hôs erethizô:
houtôs chhumes thęn erethizete tôs kalameutas.
Komatas
miseô tas dasukerkos alôpekas, hai ta Mikônos
aiei phoitôsai ta pothespera rhagizonti.
Lakôn
kai gar egô miseô tôs kantharos, hoi ta Philônda
115
suka katatrôgontes hupanemioi phoreontai.
Komatas
ę ou memnai*, hok' egô tu katęlasa, kai tu sesarôs
eu potekinklizeu kai tas druos eicheo tęnas;
Lakôn
touto men ou memnam': hoka* man poka teide tu dęsas
Eumaras ekathęre* kalôs mala, touto g' isami.
Komatas
120
ę dę tis Morsôn pikrainetai: ę ouchi paręistheu;
skillas* iôn graias* apo samatos autika tillein*.
Lakôn
kęgô man knizô Morsôn tina*: kai tu de leusseis.
enthôn* tan kuklaminon orusse nun es ton Alenta*.
Komatas
Imera* anth' hudatos rheitô gala+*, kai tu de Krathi
125
oinôi porphurois, ta de t' oisua karpon eneikai.
Lakôn
rheitô chha Subaritis* emin meli, kai to potorthron*
ha pais anth' hudatos tai kalpidi kęria bapsai*. [p. 86]
Komatas
tai men emai kutison te kai aigilon aiges edonti,
kai schinon pateonti kai en komaroisi kechuntai.
Lakôn
130
taisi d' emais oiessi paresti men ha meliteia
pherbesthai, pollos* de kai hôs rhoda kisthos epanthei+*.
Komatas
ouk eram' Alkippas, hoti me pran ouk ephilase
tôn ôtôn* kathelois', hoka hoi tan phassan edôka.
Lakôn
all' egô Eumędeus eramai mega: kai gar hok' autôi
135
tan suring' ôrexa, kalon ti me kart' ephilasen.
Komatas
ou themiton Lakôn pot' aędona kissas erisdein,
oud' epopas kuknoisi: tu d' ô talan essi philechthęs.
Morsôn
pausasthai* kelomai ton poimena. tin de Komata
139
dôreitai Morsôn tan amnida: kai tu de thusas
tais Numphais Morsôni kalon kreas autika pempson.
Komatas
pempsô nai ton Pana. phrimasseo pasa tragiskôn
nun agela: kęgô gar id' hôs mega touto kachaxô
kat tô Lakônos tô poimenos, hotti+ pok' ędę*
anusaman tan amnon: es ôranon ummin* haleumai.
145
aiges emai tharseite keroutides*: aurion umme
pasas egô lousô Subaritidos endothi limnas. [p. 87]
houtos ho Leukitas ho koruptilos, ei tin' ocheuseis
tan aigôn, phlassô tu prin* ę g' eme kallieręsai
tais Numphais tan amnon. ho d' au palin. alla genoiman,
150
ai mę tu phlassaimi, Melanthios anti Komata.
--------------------------------------------------------------------------------
There are a total of 76 comments on and cross references to this page.
Further comments from R. J. Cholmeley, M.A., The Idylls of Theocritus:
poem 5 (general note)
poem 5, line 3: oukkranas
poem 5, line 15: ę
poem 5, line 20: aipisteusaimi
poem 5, line 21: ge
poem 5, line 24: tonamnon
poem 5, line 27: dęleto
poem 5, line 28: sphax
poem 5, line 34: stibas
poem 5, line 45 (general note)
poem 5, line 57: tônarnôn
poem 5, line 76: bentiste
poem 5, line 80 (general note)
poem 5, line 82: kai gar
poem 5, line 83: kai dę
poem 5, line 94: hai men
poem 5, line 101 (general note)
poem 5, line 103: hôs
Cross references from R. J. Cholmeley, M.A., The Idylls of Theocritus:
* [B.--Theocritus' Verse and Style, and Dialect.]
* [B.--Theocritus' Verse and Style, and Dialect.]
--------------------------------------------------------------------------------
Preferred URL for linking to this page: http://www.perseus.tufts.edu/cgi-bin/ptext?lookup=Theoc.+5.1
Tufts University provided support for entering this text.
This text is based on the following book(s):
Idylls. Theocritus. R. J. Cholmeley, M.A. London. George Bell & Sons. 1901.
Strabo, Geography
Editions and translations: Greek | English
Your current position in the text is marked in red. Click anywhere on the line to jump to another position.
Table of Contents Go to
III.[1] As for Pontus, Mithridates Eupator established himself as king of it; and he held the country bounded by the Halys River as far as the Tibarani and Armenia, and held also, of the country this side the Halys, the region extending to Amastris and to certain parts of Paphlagonia. And he acquired, not only the seacoast towards the west a far as Heracleia, the native land of Heracleides the Platonic philosopher, but also, in the opposite direction, the seacoast extending to Colchis and lesser Armenia; and this, as we know, he added to Pontus. And in fact this country was comprised within these boundaries when Pompey took it over, upon his overthrow of Mithridates. The parts towards Armenia and those round Colchis he distributed to the potentates who had fought on his side, but the remaining parts he divided into eleven states and added them to Bithynia, so that out of both there was formed a single province. And he gave over to the descendants of Pylaemenes the office of king over certain of the Paphlagonians situated in the interior between them,1 just as he gave over the Galatians to the hereditary tetrarchs. But later the Roman prefects made different divisions from time to time, not only establishing kings and potentates, but also, in the case of cities, liberating some and putting others in the hands of potentates and leaving others subject to the Roman people. As I proceed I must speak of things in detail as they now are, but I shall touch slightly upon things as they were in earlier times whenever this is useful. I shall begin at Heracleia, which is the most westerly place in this region.
[2] Now as one sails into the Euxine Sea from the Propontis, one has on his left the parts which adjoin Byzantium (these belong to the Thracians, and are called "the Left-hand Parts" of the Pontus), and on his right the parts which adjoin Chalcedon. The first of these latter belong to the Bithynians, the next to the Mariandyni (by some also called Caucones), the next to the Paphlygonians as far as the Halys River, and the next to the Pontic Cappadocians and to the people next in order after them as far as Colchis. All these are called the Right-hand Parts of the Pontus. Now Eupator reigned over the whole of this seacoast, beginning at Colchis and extending as far as Heracleia, but the parts farther on, extending as far as the mouth of the Pontus and Chalcedon, remained under the rule of the king of Bithynia. But when the kings had been overthrown, the Romans preserved the same boundaries, so that Heracleia was added to Pontus and the parts farther on went to the Bithynians.
[3] Now as for the Bithynians, it is agreed by most writers that, though formerly Mysians, they received this new name from the Thracians--the Thracian Bithynians and Thynians--who settled the country in question, and they put down as evidences of the tribe of the Bithynians that in Thrace certain people are to this day called Bithynians, and of that of the Thynian, that the coast near Apollonia and Salmydessus is called Thynias. And the Bebryces, who took up their abode in Mysia before these people, were also Thracians, as I suppose. It is stated that even the Mysians themselves are colonists of those Thracians who are now called Moesians.2 Such is the account given of these people.
[4] But all do not give the same account of the Mariandyni and the Caucones; for Heracleia, they say, is situated in the country of the Mariandyni, and was founded by the Milesians; but nothing has been said as to who they are or whence they came, nor yet do the people appear characterized by any ethnic difference, either in dialect or otherwise, although they are similar to the Bithynians. Accordingly, it is reasonable to suppose that this tribe also was at first Thracian. Theopompus says that Mariandynus ruled over a part of Paphlagonia, which was under the rule of many potentates, and then invaded and took possession of the country of the Bebryces, but left the country which he had abandoned named after himself. This, too, has been said, that the Milesians who were first to found Heracleia forced the Mariandyni, who held the place before them, to serve as Helots, so that they sold them, but not beyond the boundaries of their country (for the two peoples came to an agreement on this), just as the Mnoan class,3 as it is called, were serfs of the Cretans and the Penestae of the Thessalians.
[5] As for the Cauconians, who, according to report, took up their abode on the seacoast next to the Mariandyni and extended as far as the Parthenius River, with Tieium as their city, some say that they were Scythians, others that they were a certain people of the Macedonians, and others that they were a certain people of the Pelasgians. But I have already spoken of these people in another place.4 Callisthenes in his treatise on The Marshalling of the Ships was for inserting5 after the words
Cromna, Aegialus, and lofty Erythini
6 the words
the Cauconians were led by the noble son of Polycles--
they who lived in glorious dwellings in the neighborhood of the Parthenius River,
for, he adds, the Cauconians extended from Heracleia and the Mariandyni to the white Syrians, whom we call Cappadocians, and the tribe of the Cauconians round Tieium extended to the Parthenius River, whereas that of the Heneti, who held Cytorum, were situated next to them after the Parthenius River, and still today certain "Cauconitae"7 live in the neighborhood of the Parthenius River.
[6] Now Heracleia is a city that has good harbors and is otherwise worthy of note, since, among other things, it has also sent forth colonies; for both Chersonesus8 and Callatis are colonies from it. It was at first an autonomous city, and then for some time was ruled by tyrants, and then recovered its freedom, but later was ruled by kings, when it became subject to the Romans. The people received a colony of Romans, sharing with them a part of their city and territory. But Adiatorix, the son of Domnecleius, tetrarch of the Galatians, received from Antony that part of the city which was occupied by the Heracleiotae; and a little before the Battle of Actium he attacked the Romans by night and slaughtered them, by permission of Antony, as he alleged. But after the victory at Actium he was led in triumph and slain together with his son. The city belongs to the Pontic Province which was united with Bithynia.
[7] Between Chalcedon and Heracleia flow several rivers, among which are the Psillis and the Calpas and the Sangarius, which last is mentioned by the poet.9 The Sangarius has its sources near the village Sangia, about one hundred and fifty stadia from Pessinus. It flows through the greater part of Phrygia Epictetus, and also through a part of Bithynia, so that it is distant from Nicomedeia a little more than three hundred stadia, reckoning from the place where it is joined by the Gallus River, which has its beginnings at Modra in Phrygia on the Hellespont. This is the same country as Phrygia Epictetus, and it was formerly occupied by the Bithynians. Thus increased, and now having become navigable, though of old not navigable, the river forms a boundary of Bithynia at its outlets. Off this coast lies also the island Thynia. The plant called aconite grows in the territory of Heracleia. This city is about one thousand five hundred stadia from the Chalcedonian temple and five hundred from the Sangarius River.
[8] Tieium is a town that has nothing worthy of mention except that Philetaerus, the founder of the family of Attalic Kings, was from there. Then comes the Parthenius River, which flows through flowery districts and on this account came by its name;10 it has its sources in Paphlagonia itself. And then comes Paphlagonia and the Eneti. Writers question whom the poet means by "the Eneti," when he says,
And the rugged heart of Pylaemenes led the Paphlagonians, from the land of the Eneti, whence the breed of wild mules;11
for at the present time, they say, there are no Eneti to be seen in Paphlagonia, though some say that there is a village12 on the Aegialus13 ten schoeni14 distant from Amastris. But Zenodotus writes "from Enete,"15 and says that Homer clearly indicates the Amisus of today. And others say that a tribe called Eneti, bordering on the Cappadocians, made an expedition with the Cimmerians and then were driven out to the Adriatic Sea.16 But the thing upon which there is general agreement is, that the Eneti, to whom Pylaemenes belonged, were the most notable tribe of the Paphlagonians, and that, furthermore, these made the expedition with him in very great numbers, but, losing their leader, crossed over to Thrace after the capture of Troy, and on their wanderings went to the Enetian country,17 as it is now called. According to some writers, Antenor and his children took part in this expedition and settled at the recess of the Adriatic, as mentioned by me in my account of Italy.18 It is therefore reasonable to suppose that it was on this account that the Eneti disappeared and are not to be seen in Paphlagonia.
[9] As for the Paphlagonians, they are bounded on the east by the Halys River, which, according to Herodotus, flows from the south between the Syrians and the Paphlagonians and empties into the Euxine Sea, as it is called;19 by "Syrians," however, he means the "Cappadocians," and in fact they are still today called "White Syrians," while those outside the Taurus are called "Syrians." As compared with those this side the Taurus, those outside have a tanned complexion, while those this side do not, and for this reason received the appellation "white." And Pindar says that the Amazons
swayed a 'Syrian' army that reached afar with their spears,
thus clearly indicating that their abode was in Themiscyra. Themiscyra is in the territory of the Amiseni; and this territory belongs to the White Syrians, who live in the country next after the Halys River. On the east, then, the Paphlagonians are bounded by the Halys River; on the south by Phrygians and the Galatians who settled among them; on the west by the Bithynians and the Mariandyni (for the race of the Cauconians has everywhere been destroyed), and on the north by the Euxine. Now this country was divided into two parts, the interior and the part on the sea, each stretching from the Halys River to Bithynia; and Eupator not only held the coast as far as Heracleia, but also took the nearest part of the interior,20 certain portions of which extended across the Halys (and the boundary of the Pontic Province has been marked off by the Romans as far as this).21 The remaining parts of the interior, however, were subject to potentates, even after the overthrow of Mithridates. Now as for the Paphlagonians in the interior, I mean those not subject to Mithridates, I shall discuss them later,22 but at present I propose to describe the country which was subject to him, called the Pontus.
[10] After the Parthenius River, then, one comes to Amastris, a city bearing the same name as the woman who founded it. It is situated on a peninsula and has harbors on either side of the isthmus. Amastris was the wife of Dionysius the tyrant of Heracleia and the daughter of Oxyathres, the brother of the Dareius whom Alexander fought. Now she formed the city out of four settlements, Sesamus and Cytorum and Cromna (which Homer mentions in his marshalling of the Paphlagonian ships)23 and, fourth, Tieium. This part, however, soon revolted from the united city, but the other three remained together; and, of these three, Sesamus is called the acropolis of Amastris. Cytorum was once the emporium of the Sinopeans; it was named after Cytorus, the son of Phryxus, as Ephorus says. The most and the best box-wood grows in the territory of Amastris, and particularly round Cytorum. The Aegialus is a long shore of more than a hundred stadia, and it has also a village bearing the same name, which the poet mentions when he says,
Cromna and Aegialus and the lofty Erythini,24
though some write, "Cromna and Cobialus." They say that the Erythrini of today, from their color,25 used to be called Erythini; they are two lofty rocks. After Aegialus one comes to Carambis, a great cape extending towards the north and the Scythian Chersonese. I have often mentioned it, as also Criumetopon which lies opposite it, by which the Euxine Pontus is divided into two seas.26 After Carambis one comes to Cinolis, and to Anticinolis, and to Abonuteichus,27 a small town, and to Armene, to which pertains the proverb,
whoever had no work to do walled Armene.
It is a village of the Sinopeans and has a harbor.
[11] Then one comes to Sinope itself, which is fifty stadia distant from Armene; it is the most noteworthy of the cities in that part of the world. This city was founded by the Milesians; and, having built a naval station, it reigned over the sea inside the Cyaneae, and shared with the Greeks in many struggles even outside the Cyaneae; and, although it was independent for a long time, it could not eventually preserve its freedom, but was captured by siege, and was first enslaved by Pharnaces28 and afterwards by his successors down to Eupator29 and to the Romans who overthrew Eupator. Eupator was both born and reared at Sinope; and he accorded it especial honor and treated it as the metropolis of his kingdom. Sinope is beautifully equipped both by nature and by human foresight, for it is situated on the neck of a peninsula, and has on either side of the isthmus harbors and roadsteads and wonderful pelamydes-fisheries, of which I have already made mention, saying that the Sinopeans get the second catch and the Byzantians the third.30 Furthermore, the peninsula is protected all round by ridgy shores, which have hollowed-out places in them, rock-cavities, as it were, which the people call "choenicides";31 these are filled with water when the sea rises, and therefore the place is hard to approach, not only because of this, but also because the whole surface of the rock is prickly and impassable for bare feet. Higher up, however, and above the city, the ground is fertile and adorned with diversified market-gardens; and especially the suburbs of the city. The city itself is beautifully walled, and is also splendidly adorned with gymnasium and marked place and colonnades. But although it was such a city, still it was twice captured, first by Pharnaces, who unexpectedly attacked it all of a sudden, and later by Leucullus and by the tyrant who was garrisoned within it, being besieged both inside and outside at the same time; for, since Bacchides, who had been set up by the king as commander of the garrison, was always suspecting treason from the people inside, and was causing many outrages and murders, he made the people, who were unable either nobly to defend themselves or to submit by compromise, lose all heart for either course. At any rate, the city was captured; and though Leucullus kept intact the rest of the city's adornments, he took away the globe of Billarus and the work of Sthenis, the statue of Autolycus,32 whom they regarded as founder of their city and honored as god. The city had also an oracle of Autolycus. He is thought to have been one of those who went on the voyage with Jason and to have taken possession of this place. Then later the Milesians, seeing the natural advantages of the place and the weakness of its inhabitants, appropriated it to themselves and sent forth colonists to it. But at present it has received also a colony of Romans; and a part of the city and the territory belong to these. It is three thousand five hundred stadia distant from the Hieron,33 two thousand from Heracleia, and seven hundred from Carambis. It has produced excellent men: among the philosophers, Diogenes the Cynic and Timotheus Patrion; among the poets, Diphilus the comic poet; and, among the historians, Baton, who wrote the work entitled The Persica.
[12] Thence, next, one comes to the outlet of the Halys River. It was named from the "halae,"34 past which it flows. It has its sources in Greater Cappadocia in Camisene near the Pontic country;35 and, flowing in great volume towards the west, and then turning towards the north through Galatia and Paphlagonia, it forms the boundary between these two countries and the country of the White Syrians.36 Both Sinopitis and all the mountainous country extending as far as Bithynia and lying above the aforesaid seaboard have shipbuilding timber that is excellent and easy to transport. Sinopitis produces also the maple and the mountain-nut, the trees from which they cut the wood used for tables. And the whole of the tilled country situated a little above the sea is planted with olive trees.
[13] After the outlet of the Halys comes Gazelonitis, which extends to Saramene; it is a fertile country and is everywhere level and productive of everything. It has also a sheep-industry, that of raising flocks clothed in skins and yielding soft wool,37 of which there is a very great scarcity throughout the whole of Cappadocia and Pontus. The country also produces gazelles, of which there is a scarcity elsewhere. One part of this country is occupied by the Amiseni, but the other was given to Deďotarus by Pompey, as also the regions of Pharnacia and Trapezusia as far as Colchis and Lesser Armenia. Pompey appointed him king of all these, when he was already in possession of his ancestral Galatian tetrarchy,38 the country of the Tolistobogii. But since his death there have been many successors to his territories.
[14] After Gazelon one comes to Saramene, and to a notable city, Amisus, which is about nine hundred stadia from Sinope. Theopompus says that it was first founded by the Milesians, . . .39 by a leader of the Cappadocians, and thirdly was colonized by Athenocles and Athenians and changed its name to Peiraeus. The kings also took possession of this city; and Eupator adorned it with temples and founded an addition to it. This city too was besieged by Leucullus, and then by Pharnaces, when he crossed over from the Bosporus. After it had been set free by the deified Caesar,40 it was given over to kings by Antony. Then Straton the tyrant put it in bad plight. And then, after the Battle of Actium,41 it was again set free by Caesar Augustus; and at the present time it is well organized. Besides the rest of its beautiful country, it possesses also Themiscyra, the abode of the Amazons, and Sidene.
[15] Themiscyra is a plain; on one side it is washed by the sea and is about sixty stadia distant from the city, and on the other side it lies at the foot of the mountainous country, which is well wooded and coursed by streams that have their sources therein. So one river, called the Thermodon, being supplied by all these streams, flows out through the plain; and another river similar to this, which flows out of Phanaroea, as it is called, flows out through the same plain, and is called the Iris. It has its sources in Pontus itself, and, after flowing through the middle of the city Comana in Pontus and through Dazimonitis, a fertile plain, towards the west, then turns towards the north past Gaziura itself an ancient royal residence, though now deserted, and then bends back again towards the east, after receiving the waters of the Scylax and other rivers, and after flowing past the very wall of Amaseia, my fatherland, a very strongly fortified city, flows on into Phanaroea. Here the Lycus River, which has its beginnings in Armenia, joins it, and itself also becomes the Iris. Then the stream is received by Themiscyra and by the Pontic Sea. On this account the plain in question is always moist and covered with grass and can support herds of cattle and horses alike and admits of the sowing of millet-seeds and sorghum-seeds in very great, or rather unlimited, quantities. Indeed, their plenty of water offsets any drought, so that no famine comes down on these people, never once; and the country along the mountain yields so much fruit, self-grown and wild, I mean grapes and pears and apples and nuts, that those who go out to the forest at any time in the year get an abundant supply--the fruits at one time still hanging on the trees and at another lying on the fallen leaves or beneath them, which are shed deep and in great quantities. And numerous, also, are the catches of all kinds of wild animals, because of the good yield of food.
[16] After Themiscyra one comes to Sidene, which is a fertile plain, though it is not well-watered like Themiscyra. It has strongholds on the seaboard: Side, after which Sidene was named, and Chabaca and Phabda. Now the territory of Amisus extends to this point; and the city has produced men note-worthy for their learning, Demetrius, the son of Rhathenus, and Dionysodorus, the mathematicians, the latter bearing the same name as the Melian geometer, and Tyrranion the grammarian, of whom I was a pupil.
[17] After Sidene one comes to Pharnacia, a fortified town; and afterwards to Trapezus, a Greek city, to which the voyage from Amisus is about two thousand two hundred stadia. Then from here the voyage to Phasis is approximately one thousand four hundred stadia, so that the distance from Hieron42 to Phasis is, all told, about eight thousand stadia, or slightly more or less. As one sails along this seaboard from Amisus, one comes first to the Heracleian Cape, and then to another cape called Jasonium, and to Genetes, and then to a town called Cytorus,43 from the inhabitants of which Pharnacia was settled, and then to Ischopolis, now in ruins, and then to a gulf, on which are both Cerasus and Hermonassa, moderate-sized settlements, and then, near Hermonassa, to Trapezus, and then to Colchis. Somewhere in this neighborhood is also a settlement called Zygopolis. Now I have already described44 Colchis and the coast which lies above it.
[18] Above Trapezus and Pharnacia are situated the Tibarani and Chaldaei and Sanni, in earlier times called Macrones, and Lesser Armenia; and the Appaďtae, in earlier times called the Cercitae, are fairly close to these regions. Two mountains cross the country of these people, not only the Scydises, a very rugged mountain, which joins the Moschian Mountains above Colchis (its heights are occupied by the Heptacomitae), but also the Paryadres, which extends from the region of Sidene and Themiscyra to Lesser Armenia and forms the eastern side of Pontus. Now all these peoples who live in the mountains are utterly savage, but the Heptacomitae are worse than the rest. Some also live in trees or turrets; and it was on this account that the ancients called them "Mosynoeci," the turrets being called "mosyni." They live on the flesh of wild animals and on nuts; and they also attack wayfarers, leaping down upon them from their scaffolds. The Heptacomitae cut down three maniples45 of Pompey's army when they were passing through the mountainous country; for they mixed bowls of the crazing honey which is yielded by the tree-twigs, and placed them in the roads, and then, when the soldiers drank the mixture and lost their senses, they attacked them and easily disposed of them. Some of these barbarians were also called Byzeres.
[19] The Chaldaei of today were in ancient times named Chalybes; and it is just opposite their territory that Pharnacia is situated, which, on the sea, has the natural advantages of pelamydes-fishing (for it is here that this fish is first caught)46 and, on the land, has the mines, only iron-mines at the present time, though in earlier times it also had silver-mines.47 Upon the whole, the seaboard in this region is extremely narrow, for the mountains, full of mines and forests, are situated directly above it, and not much of it is tilled. But there remains for the miners their livelihood from the mines, and for those who busy themselves on the sea their livelihood from their fishing, and especially from their catches of pelamydes and dolphins; for the dolphins pursue the schools of fish--the cordyle and the tunny-fish and the pelamydes themselves;48 and they not only grow fat on them, but also become easy to catch because they are rather eager to approach the land. These are the only people who cut up the dolphins, which are caught with bait, and use their abundance of fat for all purposes.
[20] So it is these people, I think, that the poet calls Halizoni, mentioning them next the after Paphlagonians in his Catalogue.
But the Halizones were led by Odius and Epistrophus, from Alybe far away, where is the birth-place of silver,49
since the text has been changed from "Chalybe far away" or else the people were in earlier times called "Alybes" instead of "Chalybes"; for at the present time it proves impossible that they should have been called "Chaldaei," deriving their name from "Chalybe," if in earlier times they could not have been called "Chalybes" instead of "Alybes," and that too when names undergo many changes, particularly among the barbarians; for instance, certain of the Thracians were called Sinties, then Sinti and then Saďi, in whose country Archilochus says he flung away his shield:
One of the Saďi robbed me of my shield, which, a blameless weapon, I left behind me beside a bush, against my will.
50 These same people are now named Sapaei; for all these have their abode round Abdera and the islands round Lemnos. Likewise the Brygi and Bryges and Phryges are the same people; and the Mysi and Maeones and Meďones are the same; but there is no use of enlarging on the subject. The Scepsian51 doubts the alteration of the name from "Alybes" to "Chalybes"; and, failing to note what follows and what accords with it, and especially why the poet calls the Chalybians Halizoni, he rejects this opinion. As for me, let me place his assumption and those of the other critics side by side with my own and consider them.
[21] Some change the text and make it read "Alazones," others "Amazones," and for the words "from Alybe" they read "from Alope," or "from Alobe," calling the Scythians beyond the Borysthenes River "Alazones," and also "Callipidae" and other names--names which Hellanicus and Herodotus and Eudoxus have foisted on us--and placing the Amazons between Mysia and Caria and Lydia near Cyme, which is the opinion also of Ephorus, who was a native of Cyme. And this opinion might perhaps not be unreasonable, for he may mean the country which was later settled by the Aeolians and the Ionians, but earlier by the Amazons. And there are certain cities, it is said, which got their names from the Amazons, I mean Ephesus, Smyrna, Cyme, and Myrina.52 But how could Alybe, or, as some call it, "Alope" or "Alobe," be found in this region, and how about "far away," and how about "the birthplace of silver"?
[22] These objections Ephorus solves by his change of the text, for he writes thus:
But the Halizones were led by Odius and Epistrophus, from Alope far away, where is the race of Amazons.
But in solving these objections he has fallen into another fiction; for Alope is nowhere to be found in this region; and, further, his change of the text, with innovations so contrary to the evidence of the early manuscripts, looks like rashness. But the Scepsian apparently accepts neither the opinion of Ephorus nor of those who suppose them to be the Halizoni near Pallene, whom I have mentioned in my description of Macedonia.53 He is also at loss to understand how anyone could think that an allied force came to help the Trojans from the nomads beyond the Borysthenes River; and he especially approves of the opinions of Hecataeus of Miletus, and of Menecrates of Elaea, one of the disciples of Xenocrates, and also of that of Palaephatus. The first of these says in his Circuit of the Earth: Near the city Alazia is the River Odrysses, which flows out of Lake Dascylitis from the west through the plain of Mygdonia and empties into the Rhyndacus. But he goes on to say that Alazia is now deserted, and that many villages of the Alazones, through whose country the Odrysses flows, are inhabited, and that in these villages Apollo is accorded exceptional honor, and particularly on the confines of the Cyziceni. Menecrates in his work entitled The Circuit of the Hellespont says that above the region of Myrleia there is an adjacent mountainous tract which is occupied by the tribe of the Halizones. One should spell the name with two l's, he says, but on account of the metre the poet spells it with only one. But Palaephatus says that it was from the Amazons who then lived in Alope, but now in Zeleia, that Odius and Epistrophus made their expedition. How, then, can the opinions of these men deserve approval? For, apart from the fact that these men also disturb the early text, they neither show us the silver-mines, nor where in the territory of Myrleia Alope is, nor how those who went from there to Ilium were "from far away," even if one should grant that there actually was an Alope or Alazia; for these, of course, are much nearer the Troad than the places round Ephesus. But still those who speak of the Amazons as living in the neighborhood of Pygela between Ephesus and Magnesia and Priene talk nonsense, Demetrius says, for, he adds, "far away" cannot apply to that region. How much more inapplicable, then, is it to the region of Mysia and Teuthrania?
[23] Yes, by Zeus, but he goes on to say that some things are arbitrarily inserted in the text, for example,
from Ascania far away,54
and
Arnaeus was his name, for his revered mother had given him this name at his birth,55
and
Penelope took the bent key in her strong hand.56
Now let this be granted, but those other things are not to be granted to which Demetrius assents without even making a plausible reply to those who have assumed that we ought to read "from Chalybe far away"; for although he concedes that, even if the silver-mines are not now in the country of the Chalybians, they could have been there in earlier times, he does not concede that other point, that they were both famous and worthy of note, like the iron-mines. But, one might ask, what is there to prevent them from being famous like the iron-mines? Or can an abundance of iron make a place famous but an abundance of silver not do so? And if the silver-mines had reached fame, not in the time of the heroes, but in the time of Homer, could any person find fault with the assertion of the poet? How, pray, could their fame have reached the poet? How, pray, could the fame of the copper-mine at Temesa in Italy have reached him? How the fame of the wealth of Thebes in Egypt,57 although he was about twice as far from Thebes as from the Chaldaeans? But Demetrius is not even in agreement with those for whose opinions he pleads; for in fixing the sites round Scepsis, his birth-place, he speaks of Nea, a village, and of Argyria and Alazonia as near Scepsis and the Aesepus River. These places, then, if they really exist, would be near the sources of the Aesepus; but Hecataeus speaks of them as beyond the outlets of it; and Palaephatus, although he says that they58 formerly lived in Alope, but now in Zeleia, says nothing like what these men say. But if Menecrates does so, not even he tells us what kind of a Place "Alope" is or "Alobe," or however they wish to write the name, and neither does Demetrius himself.
[24] As regards Apollodorus, who discusses the same subject in his Marshalling of the Trojan Forces, I have already said much in answer to him,59 but I must now speak again; for he does not think that we should take the Halizoni as living outside the Halys River; for, he says, no allied force came to the Trojans from beyond the Halys. First, therefore, we shall ask of him who are the Halizoni this side the Halys and
from Alybe far away, where is the birthplace of silver.60
For he will be unable to tell us. And we shall next ask him the reason why he does not concede that an allied force came also from the country on the far side of the river; for, if it is the case that all the rest of the allied forces except the Thracians lived this side the river, there was nothing to prevent this one allied force from coming from the far side of the Halys, from the country beyond the White Syrians.61 Or was it possible for peoples who fought the Trojans to cross over from these regions and from the regions beyond, as they say the Amazons and Treres and Cimmerians did, and yet impossible for people who fought as allies with them to do so? Now the Amazons would not fight on Priam's side because of the fact that he had fought against them as an ally of the Phrygians, against the
Amazons, peers of men, who came at that time,
62 as Priam says,
for I too, being their ally, was numbered among them;
but since the peoples whose countries bordered on that of the Amazons were not even far enough away to make difficult the Trojan summons for help from their countries, and since, too, there was no underlying cause for hatred, there was nothing to prevent them, I think, from being allies of the Trojans.
[25] Neither can Apollodorus impute such an opinion to the early writers, as though they, one and all, voiced the opinion that no peoples from the far side of the Halys River took part in the Trojan war. One might rather find evidence to the contrary; at any rate, Maeandrius says that the Eneti first set forth from the country of the White Syrians and allied themselves with the Trojans, and that they sailed away from Troy with the Thracians and took up their abode round the recess of the Adrias,63 but that the Eneti who did not have a part in the expedition had become Cappadocians. The following might seem to agree with this account, I mean the fact that the whole of that part of Cappadocia near the Halys River which extends along Paphlagonia uses two languages which abound in Paphlagonian names, as "Bagas," "Biasas," "Aeniates," "Rhatotes," "Zardoces," "Tibius," "Gasys," "Oligasys," and "Manes," for these names are prevalent in Bamonitis,64 Pimolitis,65 Gazelonitis, Gazacene and most of the other districts. Apollodorus himself quotes the Homeric verse as written by Zenodotus, stating that he writes it as follows:
from Enete,66 whence the breed of the wild mules;67
and he says that Hecataeus takes Enete to be Amisus. But, as I have already stated,68 Amisus belongs to the White Syrians and is outside the Halys River.
[26] Apollodorus somewhere states, also, that the poet got an account of those Paphlagonians who lived in the interior from men who had passed through the country on foot, but that he was ignorant of the Paphlagonian coast, just as he was ignorant of the rest of the Pontic coast; for otherwise he would have named them. On the contrary, one can retort and say, on the basis of the description which I have now given, that Homer traverses the whole of the coast and omits nothing of the things that were then worth recording, and that it is not at all remarkable if he does not mention Heracleia and Amastris and Sinope, cities which had not yet been founded, and that it is not at all strange if he has mentioned no part of the interior. And further, the fact that Homer does not name many of the known places is no sign of ignorance, as I have already demonstrated in the foregoing part of my work;69 for he says that Homer was ignorant of many of the famous things round the Pontus, for example, rivers and tribes, for otherwise, he says, Homer would have named them. This one might grant in the case of certain very significant things, for example, the Scythians and Lake Maeotis and the Ister River, for otherwise Homer would not have described the nomads by significant characteristics as "Galactophagi" and "Abii" and as "men most just," and also as "proud Hippemolgi,"70 and yet fail to call the Scythians either Sauromatae or Sarmatae, if indeed they were so named by the Greeks, nor yet, when he mentions the Thracians and Mysians, pass by the Ister River in silence, greatest of the rivers, and especially when he is inclined to mark the boundaries of places by rivers, nor yet, when he mentions the Cimmerians, omit any mention of the Bosporus or Lake Maeotis.
[27] But in the case of things not so significant, either not at that time or for the purposes of his work, how could anyone find fault with Homer for omitting them? For example, for omitting the Tanaďs River, which is well known for no other reason than that it is the boundary between Asia and Europe. But the people of that time were not yet using either the name "Asia" or "Europe," nor yet had the inhabited world been divided into three continents as now, for otherwise he would have named them somewhere because of their very great significance, just as he mentions Libya and also the Lips, the wind that blows from the western parts of Libya. But since the continents had not yet been distinguished, there was no need of mentioning the Tanaďs either. Many things were indeed worthy of mention, but they did not occur to him; for of course adventitiousness is much in evidence both in one's discourse and in one's actions. From all these facts it is clear that every man who judges from the poet's failure to mention anything that he is ignorant of that thing uses faulty evidence. And it is necessary to set forth several examples to prove that it is faulty, for many use such evidence to a great extent. We must therefore rebuke them when they bring forward such evidences, even though in so doing I shall be repeating previous argument.71 For example, in the case of rivers, if anyone should say that the poet is ignorant of some river because he does not name it, I shall say that his argument is silly, because the poet does not even name the Meles River, which flows past Smyrna, the city which by most writers is called his birth-place, although he names the Hermus and Hyllus Rivers; neither does he name the Pactolus River, which flows into the same channel as these two rivers and rises in Tmolus, a mountain which he mentions;72 neither does he mention Smyrna itself, nor the rest of the Ionian cities; nor the most of the Aeolian cities, though he mentions Miletus and Samos and Lesbos and Tenedos; nor yet the Lethaeus River, which flows past Magnesia, nor the Marsyas River, which rivers empty into the Maeander, which last he mentions by name, as also
the Rhesus and Heptaporus and Caresus and Rhodius,73
and the rest, most of which are no more than small streams. And when he names both many countries and cities, he sometimes names with them the rivers and mountains, but sometimes he does not. At any rate, he does not mention the rivers in Aetolia or Attica, nor in several other countries. Besides, if he mentions rivers far away and yet does not mention those that are very near, it is surely not because he was ignorant of them, since they were known to all others. Nor yet, surely, was he ignorant of peoples that were equally near, some of which he names and some not; for example he names the Lycians and the Solymi, but not the Milyae; nor yet the Pamphylians or Pisidians; and though he names the Paphlagonians, Phrygians, and Mysians, he does not name the Mariandyni; and he mentions the Amazons, but not the White Syrians, or Cappadocians, or Lycaonians, though he repeatedly mentions the Phoenicians and the Egyptians and the Ethiopians. And although he mentions the Alëian Plain and the Arimi,74 he is silent as to the tribe to which both belong. Such a test of the poet, therefore, is false; but the test is true only when it is shown that some false statement is made by him. But Apollodorus has not been proved correct in this case either, I mean when he was bold enough to say that the "proud Hippemolgi" and "Galactophagi" were fabrications of the poet. So much for Apollodorus. I now return to the part of my description that comes next in order.
[28] Above the region of Pharnacia and Trapezus are the Tibareni and the Chaldaei, whose country extends to Lesser Armenia. This country is fairly fertile. Lesser Armenia, like Sophene, was always in the possession of potentates, who at times were friendly to the other Armenians and at times minded their own affairs. They held as subjects the Chaldaei and the Tibareni, and therefore their empire extended to Trapezus and Pharnacia. But when Mithridates Eupator had increased in power, he established himself as master, not only of Colchis, but also of all these places, these having been ceded to him by Antipater, the son of Sisis. And he cared so much for these places that he built seventy-five strongholds in them and therein deposited most of his treasures. The most notable of these strongholds were these: Hydara and Basgoedariza and Sinoria; Sinoria was close to the borders of Greater Armenia, and this is why Theophanes changed its spelling to Synoria.75 For as a whole the mountainous range of the Paryadres has numerous suitable places for such strongholds, since it is well-watered and woody, and is in many places marked by sheer ravines and cliffs; at any rate, it was here that most of his fortified treasuries were built; and at last, in fact, Mithridates fled for refuge into these farthermost parts of the kingdom of Pontus, when Pompey invaded the country, and having seized a well-watered mountain near Dasteira in Acilisene (near by, also, was the Euphrates, which separates Acilisene from Lesser Armenia), he stayed there until he was besieged and forced to flee across the mountains into Colchis and from there to the Bosporus. Near this place, in Lesser Armenia, Pompey built a city, Nicopolis,76 which endures even to this day and is well peopled.
[29] Now as for Lesser Armenia, it was ruled by different persons at different times, according to the will of the Romans, and finally by Archeläus. But the Tibareni and Chaldaei, extending as far as Colchis, and Pharnacia and Trapezus are ruled by Pythodoris, a woman who is wise and qualified to preside over affairs of state. She is the daughter of Pythodorus of Tralles. She became the wife of Polemon and reigned along with him for a time, and then, when he died77 in the country of the Aspurgiani, as they are called, one of the barbarian tribes round Sindice, she succeeded to the rulership. She had two sons and a daughter by Polemon. Her daughter was married to Cotys the Sapaean,78 but he was treacherously slain,79 and she lived in widowhood, because she had children by him; and the eldest of these is now in power.80 As for the sons of Pythodoris, one of them81 as a private citizen is assisting his mother in the administration of her empire, whereas the other82 has recently been established as king of Greater Armenia. She herself married Archeläus and remained with him to the end;83 but she is living in widowhood now, and is in possession not only of the places above mentioned, but also of others still more charming, which I shall describe next.
[30] Sidene and Themiscyra are contiguous to Pharnacia. And above these lies Phanaroea, which has the best portion of Pontus, for it is planted with olive trees, abounds in wine, and has all the other goodly attributes a country can have. On its eastern side it is protected by the Paryadres Mountain, in its length lying parallel to that mountain; and on its western side by the Lithrus and Ophlimus Mountains. It forms a valley of considerable breadth as well as length; and it is traversed by the Lycus River, which flows from Armenia, and by the Iris, which flows from the narrow passes near Amaseia. The two rivers meet at about the middle of the valley; and at their junction is situated a city which the first man who subjugated it84 called Eupatoria after his own name, but Pompey found it only half-finished and added to it territory and settlers, and called it Magnopolis. Now this city is situated in the middle of the plain, but Cabeira is situated close to the very foothills of the Paryadres Mountains about one hundred and fifty stadia farther south than Magnopolis, the same distance that Amaseia is farther west than Magnopolis. It was at Cabeira that the palace of Mithridates was built, and also the water-mill; and here were the zoological gardens, and, near by, the hunting grounds, and the mines.
[31] Here, also, is Kainon Chorion,85 as it is called, a rock that is sheer and fortified by nature, being less than two hundred stadia distant from Cabeira. It has on its summit a spring that sends forth much water, and at its foot a river and a deep ravine. The height of the rock above the neck86 is immense, so that it is impregnable; and it is enclosed by remarkable walls, except the part where they have been pulled down by the Romans. And the whole country around is so overgrown with forests, and so mountainous and waterless, that it is impossible for an enemy to encamp within one hundred and twenty stadia. Here it was that the most precious of the treasures of Mithridates were kept, which are now stored in the Capitolium, where they were dedicated by Pompey. Pythodoris possesses the whole of this country, which is adjacent to the barbarian country occupied by her, and also Zelitis and Megalopolitis. As for Cabeira, which by Pompey had been built into a city and called Diospolis,87 Pythodoris further adorned it and changed its name to Sebaste;88 and she uses the city as a royal residence. It has also the temple of Men of Pharnaces,89 as it is called,--the village-city Ameria, which has many temples servants, and also a sacred territory, the fruit of which is always reaped by the ordained priest. And the kings revered this temple so exceedingly that they proclaimed the "royal" oath as follows: "By the Fortune of the king and by Men of Pharnaces."90 And this is also the temple of Selene,91 like that among the Albanians and those in Phrygia,92 I mean that of Men in the place of the same name and that of Men93 Ascaeus94 near the Antiocheia that is near Pisidia95 and that of Men in the country of the Antiocheians.96
[32] Above Phanaroea is the Pontic Comana, which bears the same name as the city in Greater Cappadocia, having been consecrated to the same goddess and copied after that city; and I might almost say that the courses which they have followed in their sacrifices, in their divine obsessions, and in their reverence for their priests, are about the same, and particularly in the times of the kings who reigned before this, I mean in the times when twice a year, during the "exoduses"97 of the goddess, as they are called, the priest wore a diadem98 and ranked second in honor after the king.
[33] Heretofore99 I have mentioned Dorylaüs the tactician, who was my mother's great grandfather, and also a second Dorylaüs, who was the nephew of the former and the son of Philetaerus, saying that, although he had received all the greatest honors from Eupator and in particular the priesthood of Comana, he was caught trying to cause the kingdom to revolt to the Romans; and when he was overthrown, the family was cast into disrepute along with him. But long afterwards Moaphernes, my mother's uncle, came into distinction just before the dissolution of the kingdom, and again they were unfortunate along with the king, both Moaphernes and his relatives, except some who revolted from the king beforehand, as did my maternal grandfather, who, seeing that the cause of the king was going badly in the war with Leucullus, and at the same time being alienated from him out of wrath at his recently having put to death his cousin Tibius and Tibius' son Theophilus, set out to avenge both them and himself; and, taking pledges from Leucullus, he caused fifteen garrisons to revolt to him; and although great promises were made in return for these services, yet, when Pompey, who succeeded Leucullus in the conduct of the war, went over, he took for enemies all who had in any way favored Leucullus, because of the hatred which had arisen between himself and Leucullus; and when he finished the war and returned home, he won so completely that the Senate would not ratify those honors which Leucullus had promised to certain of the people of Pontus, for, he said, it was unjust, when one man had brought the war to a successful issue, that the prizes and the distribution of the rewards should be placed in the hands of another man.
[34] Now in the times of the kings the affairs of Comana were administered in the manner already described, but when Pompey took over the authority, he appointed Archeläus priest and included within his boundaries, in addition to the sacred land, a territory of two schoeni (that is, sixty stadia) in circuit and ordered the inhabitants to obey his rule. Now he was governor of these, and also master of the temple-servants who lived in the city, except that he was not empowered to sell them. And even here100 the temple-servants were no fewer in number than six thousand. This Archeläus was the son of the Archeläus who was honored by Sulla and the Senate, and was also a friend of Gabinius,101 a man of consular rank. When Gabinius was sent into Syria, Archeläus himself also went there in the hope of sharing with him in his preparations for the Parthian War, but since the Senate would not permit him, he dismissed that hope and found another of greater importance. For it happened at that time that Ptolemaeus, the father of Cleopatra, had been banished by the Egyptians, and his daughter, elder sister of Cleopatra, was in possession of the kingdom; and since a husband of royal family was being sought for her, Archeläus proffered himself to her agents, pretending that he was the son of Mithridates Eupator; and he was accepted, but he reigned only six months. Now this Archeläus was slain by Gabinius in a pitched battle, when the latter was restoring Ptolemaeus to his kingdom.
[35] But his son succeeded to the priesthood; and then later, Lycomedes, to whom was assigned an additional territory102 of four hundred schoeni; but now that he has been deposed, the office is held by Dyteutus, son of Adiatorix, who is thought to have obtained the honor from Caesar Augustus because of his excellent qualities; for Caesar, after leading Adiatorix in triumph together with his wife and children, resolved to put him to death together with the eldest of his sons (for Dyteutus was the eldest), but when the second of the brothers told the soldiers who were leading them away to execution that he was the eldest, there was a contest between the two for a long time, until the parents persuaded Dyteutus to yield the victory to the younger, for he, they said, being more advanced in age, would be a more suitable guardian for his mother and for the remaining brother. And thus, they say, the younger was put to death with his father, whereas the elder was saved and obtained the honor of the priesthood. For learning about this, as it seems, after the men had already been put to death, Caesar was grieved, and he regarded the survivors as worthy of his favor and care, giving them the honor in question.
[36] Now Comana is a populous city and is a notable emporium for the people from Armenia; and at the times of the "exoduses"103 of the goddess people assemble there from everywhere, from both the cities and the country, men together with women, to attend the festival. And there are certain others, also, who in accordance with a vow are always residing there, performing sacrifices in honor of the goddess. And the inhabitants live in luxury, and all their property is planted with vines; and there is a multitude of women who make gain from their persons, most of whom are dedicated to the goddess, for in a way the city is a lesser Corinth,104 for there too, on account of the multitude of courtesans, who were sacred to Aphrodite, outsiders resorted in great numbers and kept holiday. And the merchants and soldiers who went there squandered all their money105 so that the following proverb arose in reference to them:
Not for every man is the voyage to Corinth.
Such, then, is my account of Comana.
[37] The whole of the country around is held by Pythodoris, to whom belong, not only Phanaroea, but also Zelitis and Megalopolitis. Concerning Phanaroea I have already spoken. As for Zelitis, it has a city Zela, fortified on a mound of Semiramis, with the temple of Anaďtis, who is also revered by the Armenians.106 Now the sacred rites performed here are characterized by greater sanctity; and it is here that all the people of Pontus make their oaths concerning their matters of greatest importance. The large number of temple-servants and the honors of the priests were, in the time of the kings, of the same type as I have stated before, but at the present time everything is in the power of Pythodoris. Many persons had abused and reduced both the multitude of temple-servants and the rest of the resources of the temple. The adjacent territory, also, was reduced, having been divided into several domains--I mean Zelitis, as it is called (which has the city Zela on a mound); for in, early times the kings governed Zela, not as a city, but as a sacred precinct of the Persian gods, and the priest was the master of the whole thing. It was inhabited by the multitude of temple-servants, and by the priest, who had an abundance of resources; and the sacred territory as well as that of the priest was subject to him and his numerous attendants.107 Pompey added many provinces to the boundaries of Zelitis, and named Zela, as he did Megalopolis, a city, and he united the latter and Culupene and Camisene into one state; the latter two border on both Lesser Armenia and Laviansene, and they contain rock-salt, and also an ancient fortress called Camisa, now in ruins. The later Roman prefects assigned a portion of these two governments to the priests of Comana, a portion to the priest of Zela, and a portion to Ateporix, a dynast of the family of tetrarchs of Galatia; but now that Ateporix has died, this portion, which is not large, is subject to the Romans, being called a province (and this little state is is a political organization of itself, the people having incorporated Carana into it, from which fact its country is called Caranitis), whereas the rest is held by Pythodoris and Dyteutus.
[38] There remain to be described the parts of the Pontus which lie between this country and the countries of the Amisenians and Sinopeans, which latter extend towards Cappadocia and Galatia and Paphlagonia. Now after the territory of the Amisenians, and extending to the Halys River, is Phazemonitis, which Pompey named Neapolitis, proclaiming the settlement at the village Phazemon a city and calling it Neapolis.108 The northern side of this country is bounded by Gazelonitis and the country of the Amisenians; the western by the Halys River; the eastern by Phanaroea; and the remaining side by my country, that of the Amaseians, which is by far the largest and best of all. Now the part of Phazemonitis towards Phanaroea is covered by a lake which is like a sea in size, is called Stephane, abounds in fish, and has all round it abundant pastures of all kinds. On its shores lies a strong fortress, Icizari, now deserted; and, near by, a royal palace, now in ruins. The remainder of the country is in general bare of trees and productive of grain. Above the country of the Amaseians are situated the hot springs of the Phazemonitae, which are extremely good for the health, and also Sagylium, with a strong hold situated on a high steep mountain that runs up into a sharp peak. Sagylium also has an abundant reservoir of water, which is now in neglect, although it was useful to the kings for many purposes. Here Arsaces, one of the sons of Pharnaces, who was playing the dynast and attempting a revolution without permission from any of the prefects, was captured and slain.109 He was captured, however, not by force, although the stronghold was taken by Polemon and Lycomedes, both of them kings, but by starvation, for he fled up into the mountain without provisions, being shut out from the plains, and he also found the wells of the reservoir choked up by huge rocks; for this had been done by order of Pompey, who ordered that the garrisons be pulled down and not be left useful to those who wished to flee up to them for the sake of robberies. Now it was in this way that Pompey arranged Phazemonitis for administrative purposes, but the later rulers distributed also110 this country among kings.
[39] My city111 is situated in a large deep valley, through which flows the Iris River. Both by human foresight and by nature it is an admirably devised city, since it can at the same time afford the advantage of both a city and a fortress; for it is a high and precipitous rock, which descends abruptly to the river, and has on one side the wall on the edge of the river where the city is settled and on the other the wall that runs up on either side to the peaks. These peaks are two in number, are united with one another by nature, and are magnificently towered.112 Within this circuit are both the palaces and monuments of the kings. The peaks are connected by a neck113 which is altogether narrow, and is five or six stadia in height on either side as one goes up from the riverbanks and the suburbs; and from the neck to the peaks there remains another ascent of one stadium, which is sharp and superior to any kind of force. The rock also has reservoirs of water inside it, A water-supply of which the city cannot be deprived, since two tube-like channels have been hewn out, one towards the river and the other towards the neck. And two bridges have been built over the river, one from the city to the suburbs and the other from the suburbs to the outside territory; for it is at this bridge that the mountain which lies above the rock terminates. And there is a valley extending from the river which at first is not altogether wide, but it later widens out and forms the plain called Chiliocomum;114 and then comes the Diacopene and Pimolisene country, all of which is fertile, extending to the Halys River. These are the northern parts of the country of the Amaseians, and are about five hundred stadia in length. Then in order comes the remainder of their country, which is much longer than this, extending to Babanomus and Ximene, which latter itself extends as far as the Halys River. This, then, is the length of their country, whereas the breadth from the north to the south extends, not only to Zelitis, but also to Greater Cappadocia, as far as the Trocmi. In Ximene there are "halae"115 of rock-salt,116 after which the river is supposed to have been called "Halys." There are several demolished strongholds in my country, and also much deserted land, because of the Mithridatic War. However, it is all well supplied with trees; a part of it affords pasturage for horses and is adapted to the raising of the other animals; and the whole of it is beautifully adapted to habitation. Amaseia was also given to kings, though it is now a province.117
[40] There remains that part of the Pontic province which lies outside the Halys River, I mean the country round Mt. Olgassys, contiguous to Sinopis. Mt. Olgassys is extremely high and hard to travel. And temples that have been established everywhere on this mountain are held by the Paphlagonians. And round it lies fairly good territory, both Blaëne and Domanitis, through which latter flows the Amnias River. Here Mithridates Eupator utterly wiped out the forces of Nicomedes the Bithynian--not in person, however, since it happened that he was not even present, but through his generals. And while Nicomedes, fleeing with a few others, safely escaped to his home-land and from there sailed to Italy, Mithridates followed him and not only took Bithynia at the first assault but also took possession of Asia as far as Caria and Lycia. And here, too, a place was proclaimed a city, I mean Pompeiupolis118 and in this city is Mt. Sandaracurgium,119 not far away from Pimolisa, a royal fortress now in ruins, after which the country on either side of the river is called Pimolisene. Mt. Sandaracurgium is hollowed out in consequence of the mining done there, since the workmen have excavated great cavities beneath it. The mine used to be worked by publicans, who used as miners the slaves sold in the market because of their crimes; for, in addition to the painfulness of the work, they say that the air in the mines is both deadly and hard to endure on account of the grievous odor of the ore, so that the workmen are doomed to a quick death. What is more, the mine is often left idle because of the unprofitableness of it, since the workmen are not only more than two hundred in number, but are continually spent by disease and death.120 So much be said concerning Pontus.
[41] After Pompeiupolis comes the remainder of the interior of Paphlagonia, extending westwards as far as Bithynia. This country, small though it is, was governed by several rulers a little before my time, but, the family of kings having died out, it is now in possession of the Romans. At any rate, they give to the country that borders on Bithynia121 the names "Timonitis," "the country of Gezatorix," and also "Marmolitis," "Sanisene," and " Potamia. There was also a Cimiatene, in which was Cimiata, a strong fortress situated at the foot of the mountainous country of the Olgassys. This was used by Mithridates, surnamed Ctistes,122 as a base of operations when he established himself as lord of Pontus; and his descendants preserved the succession down to Eupator. The last to reign over Paphlagonia was Deďotarus, the son of Castor, surnamed Philadelphus, who possessed Gangra, the royal residence of Morzeüs, which was at the same time a small town and a fortress.
[42] Eudoxus mentions fish that are "dug up" in Paphlagonia "in dry places," but he does not distinguish the place; and he says that they are dug up "in moist places round the Ascanian Lake below Cius," without saying anything clear on the subject.123 Since I am describing the part of Paphlagonia which borders on Pontus and since the Bithynians border on the Paphlagonians towards the west, I shall try to go over this region also; and then, taking a new beginning from the countries of these people and the Paphlagonians, I shall interweave my description of their regions with that of the regions which follow these in order towards the south as far as the Taurus --the regions that ran parallel to Pontus and Paphlagonia; for some such order and division is suggested by the nature of the regions.
6 Hom. Il. 2.855. On the site of the Erythini ("reddish cliffs"), see Leaf, Troy, p. 282.
7 Called Cauconiatae" in 8. 3. 17.
8 See 7. 4. 2.
9 Hom. Il. 3.187, 16.719.
10 "parthenius" (lit. "maidenly") was the name of a flower used in making garlands.
11 Hom. Il. 2.851
12 sc. "called Eneti," or Enete.
13 i.e., Shore.
14 A variable measure (see 17. 1. 24).
15 i.e., instead of "from the Eneti" (cf. 12. 3. 25).
16 For a discussion of the Eneti, see Leaf, Troy, pp. 285 ff. (cf. 1. 3. 21, 3. 2. 13, and 12. 3. 25).
17 See 3. 2. 13 and 5. 1. 4.
18 5. 1. 4.
19 Hdt. 1.6
20 i.e., interior of Paphlagonia.
21 Cp. J. G. C. Anderson in Anatolian Studies presented to Sir William Mitchell Ramsay, p. 6.
22 12. 3. 41-42.
23 2. 853-885.
24 Hom. Il. 2.855
25 i.e., "Red."
26 2. 5. 22, 7. 4. 3, 11. 2. 14.
27 Literally, Wall of Abonus.
28 183 B.C.
29 Mithridates the Great.
30 7. 6. 2 and 12. 3. 19.
31 "Crossing the town to the north I passes through a sally-port, and descended to the beach, where the wall was built upon a sharp decomposing shelly limestone which I was surprised to find full of small circular holes, apparently resembling those described by Strabo, under the name of 'choenicides'; but those which I saw were not above nine inches in diameter, and from one to two feet deep. There can, however, be no doubt that such cavities would, if larger, render it almost impossible for a body of men to wade on shore." (Hamilton's Researches in Asia Minor, 1. p. 310, quoted by Tozer.)
32 See Plut. Lucullus 23.
33 i.e., the [Chalcedonian] "Temple" on the "Sacred Cape" (see 12. 4. 2) in Chalcedonia, now called Cape Khelidini.
34 "salt-works."
35 i.e., "Pontus" (see 12. 1. 4).
36 i.e., Cappadocians (see 12. 3. 9).
37 See Vol. II, p. 241, and footnote 13.
38 See 12. 5. 1.
39 Certainly one or more words have fallen out here.
40 It was in reference to his battle with Pharnaces near Zela that Julius Caesar informed the Senate of his victory by the words, "I came, I saw, I conquered."
41 31 B.C.
42 See 12. 3. 11.
43 Apparently an error for "Cotyora" or "Cotyorum" or "Cotyorus."
44 11. 2. 15.
45 i.e., six hundred, unless the Greek word should be translated "cohort," to which it is sometime equivalent.
46 See 7. 6. 2 and 12. 3. 11.
47 On these mines see Leaf, Troy, p. 290.
48 All three are species of tunny-fish.
49 Hom. Il. 2.856
50 Archil. 6 (Bergk). Same fragment quoted in 10. 2. 17.
51 Demetrius of Scepsis.
52 Cf. 11. 5. 4.
53 Vol. III, p. 351, Fr. 27a.
54 Hom. Il. 2.863
55 Hom. Od. 18.5
56 Hom. Od. 21.6
57 Hom. Il. 9. 381.
58 The Amazons (12. 3. 22).
59 e.g., 7. 3. 6.
60 Hom. Il. 2.857
61 i.e., Cappadocians.
62 Hom. Il. 3.189; but the text of Homer reads "on that day when the Amazons came, the peers of men."
63 i.e., the Adriatic Gulf.
64 "Bamonitis" is doubtful; Meineke emends to "Phazemonitis."
65 "Pimolitis" is doubtful; Meineke emends to "Pimolisitis."
66 i.e., "Enete" instead of "Heneti," or "Eneti" (the reading accepted by Strabo and modern scholars).
67 Hom. Il. 2.852
68 12. 3. 9.
69 1. 2. 14, 19; 7. 3. 6-7; and 8. 3. 8.
70 See 7. 3. 6-7.
71 12. 3. 26.
72 Hom. Il. 2.866, 21.835.
73 Hom. Il. 12.20
74 Hom. Il. 2.783.
75 "Synoria" means "border-land."
76 "Victory-city."
77 Cf. 14. 1. 42.
78 King of Odrysae (Book VII, Frag. 47).
79 In A.D. 19 by his uncle, Rhescuporis, king of the Bosporus.
80 The king of Thrace.
81 Polemon II.
82 Zenon.
83 He died in A.D. 17.
84 i.e., Mithridates Eupator.
85 "New Place."
86 i.e., the "neck," or ridge, which forms the approach to rock (cp. the use of the word in section 39 following).
87 "City of Zeus."
88 In Latin, "Augusta."
89 i.e., established by Pharnaces.
90 Professor David M. Robinson says (in a private communication): "I think that Męn Pharnakou equals Tuchę Basileôs, since Męn equals Tuchę on coins of Antioch."
91 Goddess of the "Moon."
92 See 11. 4. 7 and 12. 8. 20.
93 Sir William Ramsay (Journal of Hellenic Studies 1918, vol. 38, pp. 148 ff.) argues that "Men" is a grecized form for the Anatolian "Manes," the native god of the land of Ouramma; and "Manes Ourammoas was Hellenized as Zeus Ouruda-menos or Euruda-mennos." See also M. Rostovtzeff, Social and Economic History of the Roman Empire, p. 238, and Daremberg et Saglio, Dict. Antiq., s.v. "Lunus."
94 "Ascaënus (Askaęnos) is the regular spelling of the word, the spelling found in hundreds of inscriptions, whereas Ascaeus (Askaios) has been found in only two inscriptions, according to Professor David M. Robinson. On this temple, see Sir W. M. Ramsay's "Excavations at Pisidian Antioch in 1912," The Athenaeum, London, March 8, Aug. 31, and Sept. 7, 1913.
95 Note that Strabo, both here and in 12. 8. 14, refers to this Antioch as "the Antioch near Pisidia," not as "Pisidian Antioch," the appellation now in common use. Neither does Artemidorus (lived about 100 B.C.), as quoted by Strabo (12. 7. 2), name Antioch in his list of Pisidian cities.
96 i.e., in the territory of which Antiocheia was capital. At this "remote old Anatolian Sanctuary" (not to be confused with that of Men Ascaeus near Antiocheia), "Strabo does not say what epithet Men bore" (Ramsay is first article above cited). That of Men Ascaeus on Mt. Kara Kuyu has been excavated by Ramsay and Calder (J.H.S. 1912, pp 111-150, British School Annual 1911-12, XVIII, 37 ff., J.R.S. 1918, pp 107-145. The other, not yet found, "may have been," according to Professor Robinson, "at Saghir."
97 i.e., "solemn processions."
98 As a symbol of regal dignity.
99 10. 4. 10.
100 As well as in the Cappadocian Comana (12. 2. 3).
101 Consul 58 B.C.; in 57 B.C. went to Syria as proconsul.
102 See section 34.
103 See section 32 above, and the footnote.
104 See 8. 6. 20.
105 See 8. 6. 20.
106 Cf. 11. 14. 16.
107 Cf. 12. 3. 31.
108 "New City."
109 The translation conforms with a slight emendation of the Greek text. The MSS. make Strabo say that "Arsaces . . . was captured and slain by the sons of Pharnaces".
110 i.e., as well as Zela and Megalopolis.
111 Amaseia.
112 This appears to mean that the two peaks ran up into two towers and not that they had towers built upon them.
113 i.e., isthmus-like ridge.
114 i.e., "Plain of the thousand villages."
115 i.e., "salt-works."
116 Literally, salt obtained by digging or mining. On the salt-mines of northern India, see 5. 2. 6 and 15. 1. 30.
117 Roman province, of course.
118 "Pompey's city." On the history of this city, see J. G. C. Anderson in Anatolian Studies presented to Sir William Mitchell Ramsay, p. 6. Anderson's article is of great importance in the study of the time of the composition of Strabo's Geography.
119 Mt. "Realgar (red sulphuret of arsenic) mine."
120 Hence the continual necessity of purchasing other slaves to replace them.
121 i.e., as being divided up into several domains.
122 i.e., "Founder" of Pontus as an independent kingdom; reigned 337-302 B.C.
123 Cf. the "dug mullets" in Celtica, 4. 1. 6.
--------------------------------------------------------------------------------
There is one comment on or cross reference to this page.
Cross references from Perseus Encyclopedia:
strabo [Strabo]
--------------------------------------------------------------------------------
Preferred URL for linking to this page: http://www.perseus.tufts.edu/cgi-bin/ptext?lookup=Strab.+12.3.1
The Annenberg CPB/Project provided support for entering this text.
This text is based on the following book(s):
Strabo. ed. H. L. Jones, The Geography of Strabo. Cambridge, Mass.: Harvard University Press; London: William Heinemann, Ltd. 1924.
OCLC: 40176101
ISBN: 0674990552, 0674990560, 0674992016, 0674992164, 0674992334, 0674992466, 0674992660, 0674992954
Pausanias, Description of Greece
Arcadia
Editions and translations: Greek | English
Your current position in the text is marked in red. Click anywhere on the line to jump to another position.
Table of Contents Go to
XXXVIII.[1] A little farther up is the circuit of the wall of Lycosura, in which there are a few inhabitants. Of all the cities that earth has ever shown, whether on mainland or on islands, Lycosura is the oldest, and was the first that the sun beheld; from it the rest of mankind have learned how to make them cities.
[2] On the left of the sanctuary of the Mistress is Mount Lycaeus. Some Arcadians call it Olympus, and others Sacred Peak. On it, they say, Zeus was reared. There is a place on Mount Lycaeus called Cretea, on the left of the grove of Apollo surnamed Parrhasian. The Arcadians claim that the Crete, where the Cretan story has it that Zeus was reared, was this place and not the island. [3] The nymphs, by whom they say that Zeus was reared, they call Theisoa, Neda and Hagno. After Theisoa was named a city in Parrhasia; Theisoa to-day is a village in the district of Megalopolis. From Neda the river Neda takes its name; from Hagno a spring on Mount Lycaeus, which like the Danube flows with an equal volume of water in winter just as in the season of summer. [4] Should a drought persist for a long time, and the seeds in the earth and the trees wither, then the priest of Lycaean Zeus, after praying towards the water and making the usual sacrifices, lowers an oak branch to the surface of the spring, not letting it sink deep. When the water has been stirred up there rises a vapor, like mist; after a time the mist becomes cloud, gathers to itself other clouds, and makes rain fall on the land of the Arcadians. [5] There is on Mount Lycaeus a sanctuary of Pan, and a grove of trees around it, with a race-course in front of which is a running-track. Of old they used to hold here the Lycaean games. Here there are also bases of statues, with now no statues on them. On one of the bases an elegiac inscription declares that the statue was a portrait of Astyanax, and that Astyanax was of the race of Arceas.
[6] Among the marvels of Mount Lycaeus the most wonderful is this. On it is a precinct of Lycaean Zeus, into which people are not allowed to enter. If anyone takes no notice of the rule and enters, he must inevitably live no longer than a year. A legend, moreover, was current that everything alike within the precinct, whether beast or man, cast no shadow. For this reason when a beast takes refuge in the precinct, the hunter will not rush in after it, but remains outside, and though he sees the beast can behold no shadow. In Syene also just on this side of Aethiopia neither tree nor creature casts a shadow so long as the sun is in the constellation of the Crab, but the precinct on Mount Lycaeus affects shadows in the same way always and at every season.
[7] On the highest point of the mountain is a mound of earth, forming an altar of Zeus Lycaeus, and from it most of the Peloponnesus can be seen. Before the altar on the east stand two pillars, on which there were of old gilded eagles. On this altar they sacrifice in secret to Lycaean Zeus. I was reluctant to pry into the details of the sacrifice; let them be as they are and were from the beginning.
[8] On the east side of the mountain there is a sanctuary of Apollo surnamed Parrhasian. They also give him the name Pythian. They hold every year a festival in honor of the god and sacrifice in the market-place a boar to Apollo Helper, and after the sacrifice here they at once carry the victim to the sanctuary of Parrhasian Apollo in procession to the music of the flute; cutting out the thigh-bones they burn them, and also consume the meat of the victim on the spot. [9] This it is their custom to do. To the north of Mount Lycaeus is the Theisoan territory. The inhabitants of it worship most the nymph Theisoa. There flow through the land of Theisoa the following tributaries of the Alpheius, the Mylaon, Nus, Achelous, Celadus, and Naliphus. There are two other rivers of the same name as the Achelous in Arcadia, and more famous than it. [10] One, falling into the sea by the Echinadian islands, flows through Acarnania and Aetolia, and is said by Homer in the Iliad1 to be the prince of all rivers. Another Achelous, flowing from Mount Sipylus, along with the mountain also, he takes occasion to mention in connection with his account of Niobe.2 The third river called the Achelous is the one by Mount Lycaeus.
[11] On the right of Lycosura are the mountains called Nomian, and on them is a sanctuary of Nomian Pan; the place they name Melpeia, saying that here Pan discovered the music of the pipes. It is a very obvious conjecture that the name of the Nomian Mountains is derived from the pasturings (nomai ) of Pan, but the Arcadians themselves derive the name from a nymph.
--------------------------------------------------------------------------------
There are a total of 6 comments on and cross references to this page.
Cross references from Perseus Encyclopedia:
pausanias [Life]
Cross references from The Princeton Encyclopedia of Classical Sites (eds. Richard Stillwell, William L. MacDonald, Marian Holland McAllister):
krambovos [ KRAMBOVOS (Kastanochorion) Arkadia, Greece. ]
lykaion [ LYKAION Arkadia, Greece. ]
Cross references from W. W. How, J. Wells, A Commentary on Herodotus:
7, 197, 1 [BOOK VII]
Cross references from Thomas W. Allen, E. E. Sikes, Commentary on the Homeric Hymns:
* [HYMN TO PAN]
Cross references from Walter Leaf, Commentary on the Iliad (1900):
24, 616 [Book 24 (Ô)]
--------------------------------------------------------------------------------
Preferred URL for linking to this page: http://www.perseus.tufts.edu/cgi-bin/ptext?lookup=Paus.+8.38.1
The Annenberg CPB/Project provided support for entering this text.
This text is based on the following book(s):
Pausanias. Pausanias Description of Greece with an English Translation by W.H.S. Jones, Litt.D., and H.A. Ormerod, M.A., in 4 Volumes. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1918.
OCLC: 10818363
ISBN: 0674991044, 0674992075, 0674993004, 0674993284
Pausanias, Description of Greece
Arcadia
Editions and translations: Greek | English
Your current position in the text is marked in red. Click anywhere on the line to jump to another position.
Table of Contents Go to
XXXVIII.[1] A little farther up is the circuit of the wall of Lycosura, in which there are a few inhabitants. Of all the cities that earth has ever shown, whether on mainland or on islands, Lycosura is the oldest, and was the first that the sun beheld; from it the rest of mankind have learned how to make them cities.
[2] On the left of the sanctuary of the Mistress is Mount Lycaeus. Some Arcadians call it Olympus, and others Sacred Peak. On it, they say, Zeus was reared. There is a place on Mount Lycaeus called Cretea, on the left of the grove of Apollo surnamed Parrhasian. The Arcadians claim that the Crete, where the Cretan story has it that Zeus was reared, was this place and not the island. [3] The nymphs, by whom they say that Zeus was reared, they call Theisoa, Neda and Hagno. After Theisoa was named a city in Parrhasia; Theisoa to-day is a village in the district of Megalopolis. From Neda the river Neda takes its name; from Hagno a spring on Mount Lycaeus, which like the Danube flows with an equal volume of water in winter just as in the season of summer. [4] Should a drought persist for a long time, and the seeds in the earth and the trees wither, then the priest of Lycaean Zeus, after praying towards the water and making the usual sacrifices, lowers an oak branch to the surface of the spring, not letting it sink deep. When the water has been stirred up there rises a vapor, like mist; after a time the mist becomes cloud, gathers to itself other clouds, and makes rain fall on the land of the Arcadians. [5] There is on Mount Lycaeus a sanctuary of Pan, and a grove of trees around it, with a race-course in front of which is a running-track. Of old they used to hold here the Lycaean games. Here there are also bases of statues, with now no statues on them. On one of the bases an elegiac inscription declares that the statue was a portrait of Astyanax, and that Astyanax was of the race of Arceas.
[6] Among the marvels of Mount Lycaeus the most wonderful is this. On it is a precinct of Lycaean Zeus, into which people are not allowed to enter. If anyone takes no notice of the rule and enters, he must inevitably live no longer than a year. A legend, moreover, was current that everything alike within the precinct, whether beast or man, cast no shadow. For this reason when a beast takes refuge in the precinct, the hunter will not rush in after it, but remains outside, and though he sees the beast can behold no shadow. In Syene also just on this side of Aethiopia neither tree nor creature casts a shadow so long as the sun is in the constellation of the Crab, but the precinct on Mount Lycaeus affects shadows in the same way always and at every season.
[7] On the highest point of the mountain is a mound of earth, forming an altar of Zeus Lycaeus, and from it most of the Peloponnesus can be seen. Before the altar on the east stand two pillars, on which there were of old gilded eagles. On this altar they sacrifice in secret to Lycaean Zeus. I was reluctant to pry into the details of the sacrifice; let them be as they are and were from the beginning.
[8] On the east side of the mountain there is a sanctuary of Apollo surnamed Parrhasian. They also give him the name Pythian. They hold every year a festival in honor of the god and sacrifice in the market-place a boar to Apollo Helper, and after the sacrifice here they at once carry the victim to the sanctuary of Parrhasian Apollo in procession to the music of the flute; cutting out the thigh-bones they burn them, and also consume the meat of the victim on the spot. [9] This it is their custom to do. To the north of Mount Lycaeus is the Theisoan territory. The inhabitants of it worship most the nymph Theisoa. There flow through the land of Theisoa the following tributaries of the Alpheius, the Mylaon, Nus, Achelous, Celadus, and Naliphus. There are two other rivers of the same name as the Achelous in Arcadia, and more famous than it. [10] One, falling into the sea by the Echinadian islands, flows through Acarnania and Aetolia, and is said by Homer in the Iliad1 to be the prince of all rivers. Another Achelous, flowing from Mount Sipylus, along with the mountain also, he takes occasion to mention in connection with his account of Niobe.2 The third river called the Achelous is the one by Mount Lycaeus.
[11] On the right of Lycosura are the mountains called Nomian, and on them is a sanctuary of Nomian Pan; the place they name Melpeia, saying that here Pan discovered the music of the pipes. It is a very obvious conjecture that the name of the Nomian Mountains is derived from the pasturings (nomai ) of Pan, but the Arcadians themselves derive the name from a nymph.
--------------------------------------------------------------------------------
There are a total of 6 comments on and cross references to this page.
Cross references from Perseus Encyclopedia:
pausanias [Life]
Cross references from The Princeton Encyclopedia of Classical Sites (eds. Richard Stillwell, William L. MacDonald, Marian Holland McAllister):
krambovos [ KRAMBOVOS (Kastanochorion) Arkadia, Greece. ]
lykaion [ LYKAION Arkadia, Greece. ]
Cross references from W. W. How, J. Wells, A Commentary on Herodotus:
7, 197, 1 [BOOK VII]
Cross references from Thomas W. Allen, E. E. Sikes, Commentary on the Homeric Hymns:
* [HYMN TO PAN]
Cross references from Walter Leaf, Commentary on the Iliad (1900):
24, 616 [Book 24 (Ô)]
--------------------------------------------------------------------------------
Preferred URL for linking to this page: http://www.perseus.tufts.edu/cgi-bin/ptext?lookup=Paus.+8.38.1
The Annenberg CPB/Project provided support for entering this text.
This text is based on the following book(s):
Pausanias. Pausanias Description of Greece with an English Translation by W.H.S. Jones, Litt.D., and H.A. Ormerod, M.A., in 4 Volumes. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1918.
OCLC: 10818363
ISBN: 0674991044, 0674992075, 0674993004, 0674993284
Pausanias, Description of Greece
Arkadika
Editions and translations: Greek | English
Your current position in the text is marked in red. Click anywhere on the line to jump to another position.
Table of Contents Go to
You can use the Configure Display tool to see Greek in the Greek alphabet.
XXXVIII.[1] anôterô de oligon teichous te peribolos tęs Lukosouras esti kai oikętores eneisin ou polloi. poleôn de, hoposas epi tęi ępeirôi edeixe gę kai en nęsois, Lukosoura esti presbutatę, kai tautęn eiden ho hęlios prôtęn: apo tautęs de hoi loipoi poieisthai poleis memathękasin anthrôpoi.
[2] en aristerai de tou hierou tęs Despoinęs to oros esti to Lukaion: kalousi de auto kai Olumpon kai Hieran ge heteroi tôn Arkadôn koruphęn. traphęnai de ton Dia phasin en tôi orei toutôi: kai chôra te estin en tôi Lukaiôi Krętea kaloumenę--hautę de hę Krętea estin ex aristeras Apollônos alsous epiklęsin Parrasiou--kai tęn Krętęn, entha ho Krętôn echei logos traphęnai Dia, to chôrion touto einai kai ou [dia] tęn nęson amphisbętousin hoi Arkades. [3] tais Numphais de onomata, huph' hôn ton Dia traphęnai legousi, tithentai Theisoan kai Nedan kai Hagnô: kai apo men tęs Theisoas polis ôikeito en tęi Parrasiai, ta de ep' emou moiras tęs Megalopolitidos estin hę Theisoa kômę: tęs Nedas de ho potamos to onoma eschęke: tęs de Hagnous, hę en tôi orei tôi Lukaiôi pęgę kata ta auta potamôi tôi Istrôi pephuken ison parechesthai to hudôr en cheimôni homoiôs kai en hôrai therous. [4] ęn de auchmos chronon epechęi polun kai ędę sphisi ta spermata en tęi gęi kai ta dendra auainętai, tęnikauta ho hiereus tou Lukaiou Dios proseuxamenos es to hudôr kai thusas hoposa estin autôi nomos, kathięsi druos kladon epipolęs kai ouk es bathos tęs pęgęs: anakinęthentos de tou hudatos aneisin achlus eoikuia homichlęi, dialipousa de oligon ginetai nephos hę achlus kai es hautęn alla epagomenę tôn nephôn hueton tois Arkasin es tęn gęn katienai poiei. [5] esti de en tôi Lukaiôi Panos te hieron kai peri auto alsos dendrôn kai hippodromos te kai pro autou stadion: to de archaion tôn Lukaiôn ęgon ton agôna entautha. esti de autothi kai andriantôn bathra, ouk epontôn eti andriantôn: elegeion de epi tôn bathrôn heni Astuanaktos phęsin einai tęn eikona, ton de Astuanakta einai genos tôn apo Arkados.
[6] to de oros parechetai to Lukaion kai alla es thauma kai malista tode. temenos estin en autôi Lukaiou Dios, esodos de ouk estin es auto anthrôpois: huperidonta de tou nomou kai eselthonta anankę pasa auton eniautou prosô mę biônai. kai tade eti elegeto, ta entos tou temenous genomena homoiôs panta kai thęria kai anthrôpous ou parechesthai skian: kai dia touto es to temenos thęriou katapheugontos ouk ethelei hoi sunespiptein ho kunęgetęs, alla hupomenôn ektos kai horôn to thęrion oudemian ap' autou theatai skian. chronon men dę ton ison epeisi te ho hęlios ton en tôi ouranôi karkinon kai en Suęnęi tęi pro Aithiopias oute apo dendrôn oute apo tôn zôiôn genesthai skian esti: to de en tôi Lukaiôi temenos to auto es tas skias aei te kai epi pasôn peponthe tôn hôrôn.
[7] esti de epi tęi akrai tęi anôtatô tou orous gęs chôma, Dios tou Lukaiou bômos, kai hę Peloponnęsos ta polla estin ap' autou sunoptos: pro de tou bômou kiones duo hôs epi anischonta hestękasin hęlion, aetoi de ep' autois epichrusoi ta ge eti palaiotera epepoięnto. epi toutou tou bômou tôi Lukaiôi Dii thuousin en aporrętôi: polupragmonęsai de ou moi ta es tęn thusian hędu ęn, echetô de hôs echei kai hôs eschen ex archęs.
[8] esti de en tois pros anatolas tou orous Apollônos hieron epiklęsin Parrasiou: tithentai de autôi kai Puthion onoma. agontes de tôi theôi kata etos heortęn thuousi men en tęi agorai kapron tôi Apollôni tôi Epikouriôi, thusantes de entautha autika to hiereion komizousin es to hieron tou Apollônos tou Parrasiou sun aulôi te kai pompęi, kai ta te męria ektemontes kaiousi kai dę kai analiskousin autothi tou hiereiou ta krea. [9] tauta men houtô poiein nomizousi, tou Lukaiou de ta pros tęs arktou gę estin hę Theisoaia: hoi de anthrôpoi malista hoi tautęi numphęn tęn Theisoan agousin en timęi. dia de tęs chôras tęs Theisoaias rheontes emballousin es ton Alpheion Mulaôn, epi de autôi Nous kai Achelôios kai Kelados te kai Naliphos. Achelôiô de tôi Arkadi eisin alloi duo homônumoi te autôi potamoi kai ta es doxan phanerôteroi: [10] ton men ge epi tas Echinadas kationta Achelôion dia tęs Akarnanôn kai di' Aitôlias ephęsen en Iliadi Homęros potamôn tôn pantôn archonta einai, heteron de Achelôion rheonta ek Sipulou tou orous epoięsato auton te ton potamon kai to oros ton Sipulon tou logou prosthękęn tou es Niobęn: tritôi d' oun kai tôi peri to oros to Lukaion estin onoma Achelôios.
[11] tęs Lukosouras de estin en dexiai Nomia orę kaloumena, kai Panos te hieron en autois esti Nomiou kai to chôrion onomazousi Melpeian, to apo tęs suringos melos entautha Panos heurethęnai legontes. klęthęnai de ta orę Nomia procheirotaton men estin eikazein epi tou Panos tais nomais, autoi de hoi Arkades numphęs einai phasin onoma.
--------------------------------------------------------------------------------
There are a total of 6 comments on and cross references to this page.
Cross references from Perseus Encyclopedia:
pausanias [Life]
Cross references from The Princeton Encyclopedia of Classical Sites (eds. Richard Stillwell, William L. MacDonald, Marian Holland McAllister):
krambovos [ KRAMBOVOS (Kastanochorion) Arkadia, Greece. ]
lykaion [ LYKAION Arkadia, Greece. ]
Cross references from W. W. How, J. Wells, A Commentary on Herodotus:
7, 197, 1 [BOOK VII]
Cross references from Thomas W. Allen, E. E. Sikes, Commentary on the Homeric Hymns:
* [HYMN TO PAN]
Cross references from Walter Leaf, Commentary on the Iliad (1900):
24, 616 [Book 24 (Ô)]
--------------------------------------------------------------------------------
Preferred URL for linking to this page: http://www.perseus.tufts.edu/cgi-bin/ptext?lookup=Paus.+8.38.1
The Annenberg CPB/Project provided support for entering this text.
This text is based on the following book(s):
Pausanias. Pausaniae Graeciae Descriptio, 3 vols. F. Spiro. Leipzig, Teubner. 1903.
OCLC: 16685758
Polybius, Histories
Editions and translations: Greek | English
Your current position in the text is marked in red. Click anywhere on the line to jump to another position.
Table of Contents Go to
A Mob Assembles
The men having by this time decided upon a revolution, now that in every house the anger of the women was added to the general resentment, the popular hatred blazed out with redoubled violence. As soon as night fell the whole city was filled with tumult, torches, and hurrying feet. Some were assembling with shouts in the stadium; some were calling upon others to join them; some were running backwards and forwards seeking to conceal themselves in houses and places least likely to be suspected. And now the open spaces round the palace, the stadium, and the street were filled with a motley crowd, as well as the area in front of the Dionysian Theatre. Being informed of this, Agathocles roused himself from a drunken lethargy,--for he had just dismissed his drinking party,--and, accompanied by all his family, with the exception of Philo, went to the king. After a few words of lamentation over his misfortunes addressed to the child, he took him by the hand, and proceeded to the covered walk which runs between the Maeander garden and the Palaestra, and leads to the entrance of the theatre. Having securely fastened the two first doors through which he passed, [p. 166] he entered the third with two or three bodyguards, his own family, and the king. The doors, however, which were secured by double bars, were only of lattice work and could therefore be seen through.
By this time the mob had collected from every part of the city in such numbers, that, not only was every foot of ground occupied, but the doorsteps and roofs also were crammed with human beings; and such a mingled storm of shouts and cries arose, as might be expected from a crowd in which women and children were mixed with men: for in Alexandria, as in Carthage, the children perform as conspicuous a part in such commotions as the men.
--------------------------------------------------------------------------------
Preferred URL for linking to this page: http://www.perseus.tufts.edu/cgi-bin/ptext?lookup=Plb.+15.30
Robert B. Strassler provided support for entering this text.
This text is based on the following book(s):
Histories. Polybius. Evelyn S. Shuckburgh. translator. London, New York. Macmillan. 1889. Reprint Bloomington 1962.
Polybius, Histories
Editions and translations: Greek | English
Your current position in the text is marked in red. Click anywhere on the line to jump to another position.
Table of Contents Go to
You can use the Configure Display tool to see Greek in the Greek alphabet.
XXX. Ędę de kekrimenou tou kainotomein tois andrasin, epigenomenęs kath' hekastęn oikian kai tęs ek tôn gunaikôn orgęs diplasion exekauthę to misos. [2] hama de tôi metalabein to tęs nuktos pasa plęręs ęn hę polis thorubou kai phôtôn kai diadromęs: [3] hoi men gar eis to stadion hęthroizonto meta kraugęs, hoi de parekaloun allęlous, hoi de kateduonto diadidraskontes eis anuponoętous oikias kai topous: [4] ędę de tôn peri tęn aulęn euruchôriôn kai tou stadiou kai tęs plateias plęrous huparchousęs ochlou pantodapou kai tęs peri to Dionusiakon theatron prostasias, [5] puthomenos to sumbainon Agathoklęs exęgerthę methuôn, arti katalelukôs ton poton, kai paralabôn tous sungeneis pantas plęn Philônos hęke pros ton basilea. [6] kai brachea pros touton oiktisamenos kai labomenos autou tęs cheiros, anebainen eis tęn suringa tęn metaxu tou Maiandrou kai tęs palaistras keimenęn kai pherousan epi tęn tou theatrou parodon. [7] meta de tauta, duo thuras asphalisamenos tas prôtas, eis tęn tritęn anechôręse meta duein ę triôn sômatophulakôn kai tou basileôs kai tęs hautou sungeneias. [8] sunebaine de tas thuras einai diktuôtas diaphaneis, apokleiomenas de dittois mochlois. [9] kata de ton kairon touton hęthroismenou tou plęthous ex hapasęs tęs poleôs, hôste mę monon tous epipedous topous, alla kai ta bathra kai ta tegę katagemein anthrôpôn, egineto boę kai kraugę summiktos, hôs an gunaikôn homou kai paidôn andrasin anamemigmenôn: [10] ou gar elattô poiei ta paidaria tôn andrôn peri tas toiautas tarachas en te tęi Karchędoniôn polei kai kata tęn Alexandreian.
--------------------------------------------------------------------------------
Preferred URL for linking to this page: http://www.perseus.tufts.edu/cgi-bin/ptext?lookup=Plb.+15.30.1
This text is based on the following book(s):
Historiae. Polybius. Theodorus Büttner-Wobst after L. Dindorf. Leipzig. Teubner. 1893-.
Theocritus, Idylls
Eidullia
Your current position in the text is marked in red. Click anywhere on the line to jump to another position.
Table of Contents Go to
You can use the Configure Display tool to see Greek in the Greek alphabet.
Click on the asterisks (*) for commentary notes, the crosses (+) for references from other works.
Boukoliastai Komatas kai* Lakôn
Komatas
Aiges emai, tęnon* ton poimena tonde* Siburta
pheugete ton Lakôna: to meu nakos* echthes eklepsen.
Lakôn
ouk apo tas kranas; sitt'* amnides. ouk esoręte
ton meu tan suringa proan klepsanta Komatan;
Komatas
5
tan poian* suringa; tu gar poka dôle Siburta
ektasa suringa; ti d' ouketi sun Korudôni
arkei toi kalamas* aulon poppusden echonti;
Lakôn
tan moi edôke Lukôn ôleuthere. tin de to poion
Lakôn anklepsas pok' eba nakos; eipe Komata:
10
oude gar Eumarai tôi despotai ęs ti eneudein*. [p. 80]
Komatas
to Krokulos moi edôke, to poikilon, hanik' ethuse
tais Numphais tan aiga: tu d' ô kake kai tok' etakeu
baskainôn, kai nun me ta loisthia* gumnon ethękas.
Lakôn
ouk auton ton Pana ton aktion*, ou te ge Lakôn
15
tan baitan apedus' ho Kalaithidos, ę kata tęnas
tas petras ônthrôpe maneis es Krathin* haloiman.
Komatas
ou man ouk autas tas limnadas+ ôgathe Numphas+,
haite moi hilaoi te kai eumenees telethoien,
ou teu tan suringa lathôn eklepse Komatas.
Lakôn
20
ai toi pisteusaimi, ta Daphnidos alge' aroiman.
all'* ôn aika lęis eriphon themen--esti men ouden
hieron*--alla ge* toi diaeisomai, heste k' apeipęis.
Komatas
hus pot' Athanaian erin ęrisen. ęnide keitai
hôriphos: alla ge kai tu ton euboton amnon erisde*.
Lakôn
25
kai pôs ô kinados* tu tad' essetai ex isô* hamin;
tis trichas ant' eriôn epokixato; tis de pareusas
aigos pratotokoio kakan kuna dęlet' amelgein; [p. 81]
Komatas
hostis nikasein ton plation hôs tu pepoitheis*,
sphax bombeôn tettigos enantion. alla* gar ou toi
30
hôriphos isopalęs, tuid' ho tragos houtos. erisde.
Lakôn
mę speud': ou gar toi puri thalpeai. hadion aisęi
teid' hupo tan kotinon kai talsea tauta kathixas.
psuchron hudôr toutei kataleibetai: hôde pephukei*
poia chha stibas hade, kai akrides hôde laleunti.
Komatas
all' ou ti speudô: mega d' achthomai, ei tu me tolmęis
36
ommasi tois orthoisi* potiblepen, hon pok' eonta
paid' et' egôn edidaskon. id' ha charis* es ti poth' herpei.
threpsai* kai lukideis, threpsai kunas*, hôs tu phagônti.
Lakôn
kai pok' egô para* teus ti mathôn kalon ę kai akousas
40
memnam'; ô phthoneron tu kai aprepes andrion* autôs*.
……
alla gar herph' ôd', herpe, kai hustata boukoliaxęi.
Komatas
45
ouch herpsô tęnei: toutei drues, hôde kupeiros,
hôde kalon bombeunti poti smęnessi melissai:
enth' hudatos psuchrô kranai duo: tai d' epi dendrei
orniches lalageunti: kai ha skia ouden homoia*
tai para tin: ballei de kai ha pitus hupsothe kônois*.
Lakôn
50
ę man arnakidas te kai eiria teide patęseis,
aik' enthęis, hupnô malakôtera*: tai de trageiai
tai para tin osdonti kakôteron ę tu per osdeis. [p. 82]
stasô de kratęra megan leukoio galaktos
tais Numphais, stasô de kai hadeos allon elaiô.
Komatas
55
ai de ke kai tu molęis, hapalan pterin hôde patęseis
kai glachôn' antheusan: hupesseitai de chimairan
dermata tôn para tin malakôtera tetrakis arnôn.
stasô d' oktô men gaulôs tôi Pani galaktos,
oktô de skaphidas melitos plea kęri' echoisas.
Lakôn
60
autothe* moi poterisde kai autothe boukoliasdeu:
tan sautô* pateôn eche tas druas. alla tis amme
tis krinei; aith' enthoi poth' ho boukolos hôd' ho Lukôpas.
Komatas
ouden egô tęnô potideuomai: alla ton andra,
ai lęis, ton drutomon bôstręsomes, hos tas ereikas
65
tęnas tas para tin xulochizetai: esti de Morsôn.
Lakôn
bôstreômes.
Komatas
tu kalei nin.
Lakôn
ith' ô xene mikkon akouson
teid' enthôn: ammes gar erisdomes, hostis areiôn
boukoliastas esti. tu d' ô phile męt' eme Morsôn
en chariti* krinęis*, męt' ôn tuga touton onasęis.
Komatas
70
nai poti tan Numphan Morsôn phile męte Komatai
to pleon ithunęis*, męt' ôn tuga tôide charixęi.
hade toi ha poimna tô Thouriô* esti Siburta,
Eumara de tas aigas horęis phile tô Subarita. [p. 83]
Lakôn
74
mę tu tis ęrôtę pot tô Dios, aite Siburta
ait' emon esti kakiste to poimnion; hôs lalos essi.
Komatas
bentisth' houtos, egô men alathea pant' agoreuô
kouden kaucheomai: tu d' agan philokertomos essi.
Lakôn
eia leg' ei ti legeis*, kai ton xenon es polin authis
zônt' aphes: ô Paian, ę stômulos ęstha* Komata.
Komatas
80
tai Moisai me phileunti polu pleon ę ton aoidon
Daphnin: egô d' autais chimarôs duo pran pok' ethusa.
Lakôn
kai gar em' hôpollôn phileei mega, kai kalon autôi
krion egô boskô. ta de Karnea* kai dę epherpei.
Komatas
plan duo tas loipas didumatokos aigas amelgô,
85
kai m' ha pais pothoreusa "talan" legei "autos amelgeis;"
Lakôn
pheu pheu Lakôn toi talarôs schedon eikati plęroi
turô kai ton anabon en anthesi paida molunei.
Komatas
ballei kai maloisi ton aipolon ha Klearista
tas aigas parelanta* kai hadu ti poppuliasdei.
Lakôn
90
kęme gar ho Kratidas ton poimena leios* hupantôn
ekmainei*: lipara* de par' auchena seiet' etheira. [p. 84]
Komatas
all' ou sumblęt' esti kunosbatos oud' anemôna
pros rhoda, tôn andęra* par' haimasiaisi pephukei.
Lakôn
oude gar oud' akulois homomalides*: hai men echonti
95
lupron apo prinoio lepurion*, hai de melichrai.
Komatas
kęgô men dôsô tai parthenôi autika phassan
ek tas arkeuthô kathelôn: tęnei gar ephisdei.
Lakôn
all' egô es chlainan* malakon pokon, hoppoka pexô
tan oin tan pellan, Kratidai dôręsomai autos.
Komatas
100
sitt' apo tas kotinô tai mękades: hôde nemesthe,
hôs to katantes touto geôlophon hai te murikai.
Lakôn
ouk apo tas druos houtos ho Kônaros ha te Kinaitha;
toutei boskęseisthe pot' antolas*, hôs ho Phalaros.
Komatas
esti de moi gaulos kuparissinos, esti de kratęr,
105
ergon Praxiteleus*: tai paidi de tauta phulassô.
Lakôn
chhamin esti kuôn philopoimnios, hos lukos anchei,
hon tôi paidi didômi ta thęria panta diôkein.
Komatas
akrides, hai ton phragmon huperpadęte ton hamon,
mę meu lôbaseisthe* tas ampelos: enti gar habai*. [p. 85]
Lakôn
110
toi tettiges, horęte ton aipolon hôs erethizô:
houtôs chhumes thęn erethizete tôs kalameutas.
Komatas
miseô tas dasukerkos alôpekas, hai ta Mikônos
aiei phoitôsai ta pothespera rhagizonti.
Lakôn
kai gar egô miseô tôs kantharos, hoi ta Philônda
115
suka katatrôgontes hupanemioi phoreontai.
Komatas
ę ou memnai*, hok' egô tu katęlasa, kai tu sesarôs
eu potekinklizeu kai tas druos eicheo tęnas;
Lakôn
touto men ou memnam': hoka* man poka teide tu dęsas
Eumaras ekathęre* kalôs mala, touto g' isami.
Komatas
120
ę dę tis Morsôn pikrainetai: ę ouchi paręistheu;
skillas* iôn graias* apo samatos autika tillein*.
Lakôn
kęgô man knizô Morsôn tina*: kai tu de leusseis.
enthôn* tan kuklaminon orusse nun es ton Alenta*.
Komatas
Imera* anth' hudatos rheitô gala+*, kai tu de Krathi
125
oinôi porphurois, ta de t' oisua karpon eneikai.
Lakôn
rheitô chha Subaritis* emin meli, kai to potorthron*
ha pais anth' hudatos tai kalpidi kęria bapsai*. [p. 86]
Komatas
tai men emai kutison te kai aigilon aiges edonti,
kai schinon pateonti kai en komaroisi kechuntai.
Lakôn
130
taisi d' emais oiessi paresti men ha meliteia
pherbesthai, pollos* de kai hôs rhoda kisthos epanthei+*.
Komatas
ouk eram' Alkippas, hoti me pran ouk ephilase
tôn ôtôn* kathelois', hoka hoi tan phassan edôka.
Lakôn
all' egô Eumędeus eramai mega: kai gar hok' autôi
135
tan suring' ôrexa, kalon ti me kart' ephilasen.
Komatas
ou themiton Lakôn pot' aędona kissas erisdein,
oud' epopas kuknoisi: tu d' ô talan essi philechthęs.
Morsôn
pausasthai* kelomai ton poimena. tin de Komata
139
dôreitai Morsôn tan amnida: kai tu de thusas
tais Numphais Morsôni kalon kreas autika pempson.
Komatas
pempsô nai ton Pana. phrimasseo pasa tragiskôn
nun agela: kęgô gar id' hôs mega touto kachaxô
kat tô Lakônos tô poimenos, hotti+ pok' ędę*
anusaman tan amnon: es ôranon ummin* haleumai.
145
aiges emai tharseite keroutides*: aurion umme
pasas egô lousô Subaritidos endothi limnas. [p. 87]
houtos ho Leukitas ho koruptilos, ei tin' ocheuseis
tan aigôn, phlassô tu prin* ę g' eme kallieręsai
tais Numphais tan amnon. ho d' au palin. alla genoiman,
150
ai mę tu phlassaimi, Melanthios anti Komata.
--------------------------------------------------------------------------------
There are a total of 76 comments on and cross references to this page.
Further comments from R. J. Cholmeley, M.A., The Idylls of Theocritus:
poem 5 (general note)
poem 5, line 3: oukkranas
poem 5, line 15: ę
poem 5, line 20: aipisteusaimi
poem 5, line 21: ge
poem 5, line 24: tonamnon
poem 5, line 27: dęleto
poem 5, line 28: sphax
poem 5, line 34: stibas
poem 5, line 45 (general note)
poem 5, line 57: tônarnôn
poem 5, line 76: bentiste
poem 5, line 80 (general note)
poem 5, line 82: kai gar
poem 5, line 83: kai dę
poem 5, line 94: hai men
poem 5, line 101 (general note)
poem 5, line 103: hôs
Cross references from R. J. Cholmeley, M.A., The Idylls of Theocritus:
* [B.--Theocritus' Verse and Style, and Dialect.]
* [B.--Theocritus' Verse and Style, and Dialect.]
--------------------------------------------------------------------------------
Preferred URL for linking to this page: http://www.perseus.tufts.edu/cgi-bin/ptext?lookup=Theoc.+5.1
Tufts University provided support for entering this text.
This text is based on the following book(s):
Idylls. Theocritus. R. J. Cholmeley, M.A. London. George Bell & Sons. 1901.
