Polybius, Histories
Editions and translations: Greek | English
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XLI. Prothemenos de tês poleôs kata duo purgous poieisthai tên prosagôgên kata men toutous chelônas kateskeuaze chôstridas kai krious, kata de to mesopurgion stoan epoiei metaxu tôn kriôn parallêlon tôi teichei. [2] tês de protheseôs sunteloumenês paraplêsios hê tôn ergôn egineto prosopsis têi tou teichous diathesei: [3] ta men gar epi tais chelônais kataskeuasmata purgôn elambane kai phantasian kai diathesin ek tês tôn gerrôn suntheseôs, to de metaxu toutôn teichous, tôn anôterô gerrôn tês stoas eis epalxeis têi plokêi diêirêmenôn. [4] dia men oun tou katô merous tôn purgôn hoi te proschônnuntes tas anômalias tôn topôn epi têi tôn eschariôn ephodôi tên gên epeballon ho te krios exôtheito. [5] to de deuteron hudrias kai tas pros tous empurismous eiche paraskeuas kai ta katapeltika sun toutois. [6] epi de tou tritou plêthos andrôn epheistêkei tôn apomachomenôn pros tous kakopoiein epiballomenous ton krion. houtoi d' êsan isoüpseis tois tês poleôs purgois. [7] ek de tês metaxu tôn purgôn stoas orugmata dipla prosêgeto pros to mesopurgion. [8] kai treis êsan belostaseis lithobolois, hôn ho men heis talantiaious, hoi de duo triakontamnaious exeballon lithous. [9] apo de tês parembolês hôs pros tas chelônas tas chôstridas epepoiênto suringes katastegoi charin tou mête tous prosiontas ek tês stratopedeias mête tous apiontas apo tôn ergôn blaptesthai mêden hupo tôn ek tês poleôs belôn. [10] en oligais de teleôs hêmerais sunebê kai tên tôn ergôn epitelesthênai sunteleian dia to tên chôran aphthonous echein tas eis touto to meros chorêgias. [11] hoi gar Echinaieis keintai men en tôi Mêliei kolpôi, tetrammenoi pros mesêmbrian, katantiperan tês tôn Thronieôn chôras, karpountai de gên pamphoron. di' hên aitian ouden eneleipe ton Philippon tôn pros tas epibolas. [12] ou mên alla, kathaper eipon, epitelesthentôn tôn ergôn prosêgon hama tas tôn orugmatôn kai mêchanêmatôn kataskeuas.
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This text is based on the following book(s):
Historiae. Polybius. Theodorus Büttner-Wobst after L. Dindorf. Leipzig. Teubner. 1893-.
Homer, Iliad
Editions and translations: Greek | English | English (ed. Samuel Butler)
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And forth from its stand he drew his father's spear, heavy and huge and strong, that none other of the Achaeans could wield, but Achilles alone was skilled to wield it, [390] even the Pelian spear of ash that Cheiron had given to his dear father from the peak of Pelion, to be for the slaying of warriors. And Automedon and Alcinous set them busily to yoke the horses, and about them they set the fair breast-straps, and cast bits within their jaws, and drew the reins [395] behind to the jointed car. And Automedon grasped in his hand the bright lash, that fitted it well, and leapt upon the car; and behind him stepped Achilles harnessed for fight, gleaming in his armour like the bright Hyperion. Then terribly he called aloud to the horses of his father:
[400] “Xanthus and Balius, ye far-famed children of Podarge, in some other wise bethink you to bring your charioteer back safe to the host of the Danaans, when we have had our fill of war, and leave ye not him there dead, as ye did Patroclus.”
Then from beneath the yoke spake to him the horse Xanthus, of the swift-glancing feet; [405] on a sudden he bowed his head, and all his mane streamed from beneath the yoke-pad beside the yoke, and touched the ground; and the goddess, white-armed Hera, gave him speech: “Aye verily, yet for this time will we save thee, mighty Achilles, albeit the day of doom is nigh thee, nor shall we be the cause thereof, [410] but a mighty god and overpowering Fate. For it was not through sloth or slackness of ours that the Trojans availed to strip the harness from the shoulders of Patroclus, but one, far the best of gods, even he that fair-haired Leto bare, slew him amid the foremost fighters and gave glory to Hector. [415] But for us twain, we could run swift as the blast of the West Wind, which, men say, is of all winds the fleetest; nay, it is thine own self that art fated to be slain in fight by a god and a mortal.”
When he had thus spoken, the Erinyes checked his voice. Then, his heart mightily stirred, spake to him swift-footed Achilles:
[420] “Xanthus, why dost thou prophesy my death? Thou needest not at all. Well know I even of myself that it is my fate to perish here, far from my father dear, and my mother; howbeit even so will I not cease, until I have driven the Trojans to surfeit of war.”
He spake, and with a cry drave amid the foremost his single-hooved horses.
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There are a total of 13 comments on and cross references to this page.
Further comments from Walter Leaf, Commentary on the Iliad (1900):
book 19 (general note)
book 19, line 387: surigGos
book 19, line 400 (general note)
book 19, line 405: Êmuse
Cross references from Thomas W. Allen, E. E. Sikes, Commentary on the Homeric Hymns:
* [HYMN TO DEMETER]
Cross references from W. Walter Merry, James Riddell, D. B. Monro, Commentary on the Odyssey (1886):
5, 234 [Book 5 (e)]
9, 447 [Book 9 (i)]
Cross references from Walter Leaf, Commentary on the Iliad (1900):
15, 126 [Book 15 (O)]
4, 219 [Book 4 (D)]
16, 150 [Book 16 (P)]
Cross references from William Watson Goodwin, Syntax of the Moods and Tenses of the Greek Verb:
725 [Wishes Referring to the Future.]
* [The Relation of the Optative to the Subjunctive and Other Moods.]
* [The Relation of the Optative to the Subjunctive and Other Moods.]
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This text is based on the following book(s):
Homer. The Iliad with an English Translation by A.T. Murray, Ph.D. in two volumes. A. T. Murray, Ph.D. Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1924.
OCLC: 38101377
ISBN: 0674991885, 0674991893
Homer, Iliad
Editions and translations: Greek | English | English (ed. Samuel Butler)
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ek d' ara suringos patrôïon espasat' enchos
brithu mega stibaron: to men ou dunat' allos Achaiôn
pallein, alla min oios epistato pêlai Achilleus:
390
Pêliada meliên, tên patri philôi pore Cheirôn
Pêliou ek koruphês phonon emmenai hêrôessin:
hippous d' Automedôn te kai Alkimos* amphiepontes
zeugnuon: amphi de kala lepadn' hesan*, en de chalinous
gamphêlêis ebalon, kata d' hênia teinan opissô
395
kollêton poti diphron. ho de mastiga phaeinên
cheiri labôn araruian eph' hippoiin anorousen
Automedôn: opithen de korussamenos bê Achilleus
teuchesi pamphainôn hôs t' êlektôr Huperiôn,
smerdaleon d' hippoisin ekekleto patros heoio:
400
Xanthe te kai Balie têlekluta tekna Podargês
allôs* dê phrazesthe saôsemen* hêniochêa
aps Danaôn es homilon epei ch' heômen* polemoio,
mêd' hôs Patroklon lipet' autothi* tethnêôta.
ton d' ar' hupo zugophi prosephê podas aiolos* hippos
405
Xanthos, aphar d' êmuse karêati: pasa de chaitê
zeuglês exeripousa para zugon oudas hikanen:
audêenta d' ethêke thea leukôlenos Hêrê:
kai liên s' eti nun ge saôsomen obrim' Achilleu:
alla toi enguthen êmar olethrion: oude toi hêmeis
410
aitioi, alla theos te megas kai Moira krataiê.
oude gar hêmeterêi bradutêti te nôcheliêi te
Trôes ap' ômoiin Patroklou teuche' helonto:
alla theôn ôristos, hon êükomos teke Lêtô,
ektan' eni promachoisi kai Hektori kudos edôke.
415
nôï de kai ken hama pnoiêi Zephuroio theoimen,
hên per elaphrotatên phas' emmenai: alla soi autôi
morsimon esti theôi te kai aneri iphi damênai.
hôs ara phônêsantos Erinues eschethon* audên.
ton de meg' ochthêsas prosephê podas ôkus Achilleus:
420
Xanthe ti moi thanaton manteueai; oude ti se chrê.
eu nu to oida kai autos ho moi moros enthad' olesthai
nosphi philou patros kai mêteros: alla kai empês
ou lêxô prin Trôas hadên elasai* polemoio.
ê rha, kai en prôtois iachôn eche mônuchas hippous.
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There are a total of 55 comments on and cross references to this page.
Further comments from Walter Leaf, Commentary on the Iliad (1900):
book 19 (general note)
book 19, line 387: surigGos
book 19, line 393: lepadna
book 19, line 394 (general note)
book 19, line 398: Êlektôr Uperiôn
book 19, line 400 (general note)
book 19, line 401: Hêniochêa
book 19, line 403: mêde
book 19, line 405: Êmuse
book 19, line 407: audêenta
book 19, line 411: Nôcheliêi
book 19, line 416: autôi
book 19, line 421: toi
book 19, line 424 (general note)
Cross references from Raphael Kühner, Bernhard Gerth, Ausführliche Grammatik der griechischen Sprache (ed. Ildar Ibraguimov):
414 [Verbindung des Genetivs mit einem Substantive oder substantivierten Adjektive und Adverb.]
Cross references from Raphael Kühner, Bernhard Gerth, Ausführliche Grammatik der griechischen Sprache (ed. Ildar Ibraguimov):
568 [Bemerkung über die Konstruktion der Konjunktion prin (§ 566, 1, c)).]
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 APOLLO]
* [HYMN TO DEMETER]
Cross references from W. Walter Merry, James Riddell, D. B. Monro, Commentary on the Odyssey (1886):
5, 234 [Book 5 (e)]
9, 447 [Book 9 (i)]
5, 334 [Book 5 (e)]
1, 382 [Book 1 (a)]
5, 290 [Book 5 (e)]
Cross references from William Watson Goodwin, Syntax of the Moods and Tenses of the Greek Verb:
725 [Wishes Referring to the Future.]
* [The Relation of the Optative to the Subjunctive and Other Moods.]
* [The Relation of the Optative to the Subjunctive and Other Moods.]
624 [Development of the Constructions with prin.]
626 [prin with the Infinitive.]
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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
Plato, Republic
Editions and translations: Greek | English
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[397a] “the other kind speaker, the more debased he is the less will he shrink from imitating anything and everything. He will think nothing unworthy of himself, so that he will attempt, seriously and in the presence of many,1 to imitate all things, including those we just now mentioned--claps of thunder, and the noise of wind and hail and axles and pulleys, and the notes of trumpets and flutes and pan-pipes, and the sounds of all instruments, and the cries of dogs, sheep, and birds; and so his style will depend wholly on imitation
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This text is based on the following book(s):
Plato. Plato in Twelve Volumes, Vols. 5 & 6 translated by Paul Shorey. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1969.
OCLC: 1886340
ISBN: 0674992628, 0674993047
Plato, Republic
Editions and translations: Greek | English
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[397a] oukoun, ên d' egô, ho mê toioutos au, hosôi an phauloteros êi, panta te mallon diêgêsetai kai ouden heautou anaxion oiêsetai einai, hôste panta epicheirêsei mimeisthai spoudêi te kai enantion pollôn, kai ha nundê elegomen, brontas te kai psophous anemôn te kai chalazôn kai axonôn te kai trochiliôn, kai salpingôn kai aulôn kai suringôn kai pantôn organôn phônas, kai eti kunôn kai probatôn kai orneôn phthongous:
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This text is based on the following book(s):
Plato. Platonis Opera, ed. John Burnet. Oxford University Press. 1903.
OCLC: 25415852
Theocritus, Idylls
Epigrammata
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A Pal vi.177
Daphnis ho leukochrôs, ho kalai suringi melisdôn
boukolikous humnous, antheto Pani tade,
tous trêtous donakas, to lagôbolon, oxun akonta,
nebrida, tan pêran*, hai pok' emalophorei*.
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There are a total of 2 comments on and cross references to this page.
Further comments from R. J. Cholmeley, M.A., The Idylls of Theocritus:
poem 2 (general note)
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Diodorus Siculus, Library
Editions and translations: Greek | English
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XLIII.[1] The Tyrians had bronze workers and machinists, and contrived ingenious counter-measures.1 Against the projectiles from the catapults they made wheels with many spokes, and, setting these to rotate by a certain device, they destroyed some of the missiles and deflected others, and broke the force of all. They caught the balls from the stone throwers in soft and yielding materials and so weakened their force. [2] While this attack was going on from the mole, the king sailed around the city with his whole fleet and inspected the walls, and made it clear that he was about to attack the city alike by land and sea.
[3] The Tyrians did not dare to put to sea again with their whole fleet but kept three ships moored at the harbour mouth.2 The king, however, sailed up to these, sank them all, and so returned to his camp. Wanting to double the security of their walls, the Tyrians built a second one at a distance of five cubits within the first; this was ten cubits in thickness, and the passage between the walls they filled with stones and earth, [4] but Alexander lashed triremes together, mounted his various siege engines upon them, and overthrew the wall for the space of a plethron.3 Through this breach the Macedonians burst into the city, [5] but the Tyrians rained on them a shower of missiles and managed to turn them back,4 and when night came, they rebuilt the fallen part of the wall.
Now the causeway had reached the wall and made the city mainland, and sharp fighting took place along the walls. [6] The Tyrians had the present danger before their eyes and easily imagined what a disaster the actual capture of the city would be, so that they spent themselves so freely in the contest as to despise mortal danger. [7] When the Macedonians moved up towers as high as the walls and in this way, extending bridges, boldly assaulted the battlements, the Tyrians fell back on the ingenuity of their engineers and applied many counter-measures to meet the assault. [8] They forged great tridents armed with barbs and struck with these at close range the assailants standing on the towers. These stuck in the shields, and as ropes were attached to the tridents, they could haul on the ropes and pull them in. [9] Their victims were faced with the alternative of releasing their arms and exposing their bodies to be wounded by the missiles which showered upon them, or clinging to their shields for shame and perishing in the fall from the lofty towers. [10] Other Tyrians cast fishing nets over those Macedonians who were fighting their way across the bridges and, making their hands helpless, pulled them off and tumbled them down from bridge to earth.
1 These "counter-measures" do not appear elsewhere in the sources, and Tarn (Alexander the Great, 2.120 f.) may be right in tracing them ultimately to a technical military manual. It is not impossible that they may be insertions of Diodorus himself and were lacking in his source; Diodorus was interested in curiosities. The wheels appear again below (chap. 45.3) in somewhat different form. They are otherwise unknown in antiquity (Tarn, p. 121). Apparently they were made to whirl in front of the men on the walls, giving them observation through the spokes but protecting them from missiles. The translation here offers difficulties; "wheels divided by thick diaphragms" or "with many barriers at close intervals." Possibly the diaphragms were screens between the wheels.
2 Curtius 4.3.12; Arrian 2.20.9.
3 The distances are seven and one-half feet, fifteen feet, and one hundred feet respectively.
4 Arrian 2.22.7.
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This text is based on the following book(s):
Diodorus Siculus. Diodorus of Sicily in Twelve Volumes with an English Translation by C. H. Oldfather. Vol. 4-8. Cambridge, Mass.: Harvard University Press; London: William Heinemann, Ltd. 1989.
OCLC: 24758311
ISBN: 0674994132, 0674994221, 0674994396, 0674994280, 0674994647
Diodorus Siculus, Library
Editions and translations: Greek | English
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XLIII.[1] hoi de Turioi chalkeis echontes technitas kai mêchanopoious kateskeuasan philotechna boêthêmata. pros men gar ta katapeltika belê trochous kateskeuasan dieilêmmenous puknois diaphragmasi, toutous de dia tinos mêchanês dineuontes ta men sunetribon, ta de paresuron tôn belôn, pantôn de tên ek tês bias phoran exeluon: tous d' ek tôn petrobolôn pheromenous lithous dechomenoi malakais tisi kai sunendidousais kataskeuais epraunon tên ek tês organikês bias dunamin. [2] ho de basileus hama têi kata to chôma prosbolêi panti tôi stolôi perieplei tên polin kai ta teichê perieskepteto kai phaneros ên poliorkêsôn tên polin kata gên hama kai kata thalattan. [3] tôn de Turiôn antanachthênai men tôi stolôi mêketi tolmôntôn, trisi de nausin hormountôn pro tou limenos ho basileus epipleusas autais kai pasas suntripsas epanêlthen epi tên idian stratopedeian. hoi de Turioi boulomenoi diplasiasai tên apo tôn teichôn asphaleian, apostêsantes pente pêcheis heteron teichos ôikodomoun deka pêchôn to platos kai tên ana meson tôn teichôn suringa lithôn kai chômatos eplêroun. [4] ho d' Alexandros tas triêreis zeugnuôn kai mêchanas pantodapas autais epistêsas katebalen epi plethron tou teichous: kai dia tou ptômatos eisepipton eis tên polin. [5] hoi de Turioi tous eisbiazomenous puknois belesi ballontes mogis apestrepsanto kai to peptôkos meros tou teichous anôikodomêsan nuktos epilabousês. meta de tauta tou chômatos sunapsantos tôi teichei kai tês poleôs cherronêsou genomenês pollous kai megalous agônas sunebaine ginesthai kata tên teichomachian. [6] hoi men gar to deinon echontes en ophthalmois kai tên ek tês halôseôs sumphoran analogizomenoi tais psuchais houtô parestêsan pros ton kindunon hôste tou thanatou kataphronêsai. [7] tôn gar Makedonôn prosagontôn purgous hupsêlous isous tois teichesi kai dia toutôn tas epibathras epiballontôn kai thraseôs tais epalxesin epibainontôn hoi men Turioi dia tên epinoian tôn organopoiôn polla pros tên teichomachian eichon boêthêmata. [8] chalkeusamenoi gar eumegetheis triodontas parênkistrômenous toutois etupton ek cheiros tous epi tôn purgôn kathestôtas. empêgnumenôn de eis tas aspidas toutôn kai kalous echontôn prosdedemenous heilkon pros heautous epilambanomenoi tôn kalôn. [9] anankaion oun ên ê proïesthai ta hopla kai gumnoumenous ta sômata katatitrôskesthai pollôn pheromenôn belôn ê têrountas ta hopla dia tên aischunên piptein aph' hupsêlôn purgôn kai teleutan. [10] alloi d' halieutika diktua tois epi tôn epibathrôn diamachomenois epirriptountes kai tas cheiras achrêstous poiountes katespôn kai periekulion apo tês epibathras epi tên gên.
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This text is based on the following book(s):
Diodorus Siculus. Diodorus of Sicily in Twelve Volumes with an English Translation by C. H. Oldfather. Vol. 4-8. Cambridge, Mass.: Harvard University Press; London: William Heinemann, Ltd. 1989.
OCLC: 24758311
ISBN: 0674994132, 0674994221, 0674994396, 0674994280, 0674994647
Theocritus, Idylls
Eidullia
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Boukoliskos
Euneika m' egelaxe thelonta min hadu philêsai,
kai m' epikertomeoisa tad' ennepen: "err' ap' emeio.
boukolos ôn etheleis me kusai talan; ou memathêka
agroikôs phileein, all' astika cheilea thlibein*.
mê tu ge meu kussêis to kalon stoma mêd' en oneirois.
6
hoia blepeis*, hoppoia* laleis, hôs agria paisdeis, [p. 135]
hôs trupher' aikalleis*, hôs kôtila rhêmata phrasdeis:
hôs malakon to geneion echeis, hôs hadea* chaitan.
cheilea toi noseonti, cheres de toi enti melainai,
kai kakon exosdeis. ap' emeu phuge, mê me molunêis."
11
toiade muthizoisa tris* eis heon eptuse kolpon,
kai m' apo tas kephalas poti tô pode suneches eide
cheilesi muchthizoisa* kai ommasi loxa blepoisa*,
kai polu tai morphai thêluneto, kai ti sesaros
kai sobaron m' egelaxen. emoi d' aphar ezesen haima,
16
kai chroa phoinichthên hupo tôlgeos hôs rhodon hersai*.
chha men eba me lipoisa: pherô d' hupokardion organ*,
hotti me ton charienta kaka mômêsath' hetaira.
poimenes, eipate moi to krêguon*: ou kalos emmi;
20
ara tis exapinas me theos broton allon* eteuxe;
kai gar emoi to paroithen epantheen* hadu* ti kallos***
hôs kissos poti premnon, eman d' epukazen* hupênan,
chaitai d' hoia selina peri krotaphoisi kechunto,
kai leukon to metôpon ep' ophrusi lampe melainais:
25
ommata moi glaukas charopôtera pollon Athanas,
kai stoma d' au paktas glukerôteron*, ek stomatôn de
erree moi phôna glukerôtera ê meli kêrô.
hadu de moi to melisma, kai ên suringi melisdô,
kên aulôi doneô, kên dônaki*, kên plagiaulôi.
30
kai pasai kalon me kat' ôrea phanti gunaikes,
kai pasai me phileunti: ta d' astika* m' ouk ephilasen,
all' hoti boukolos emmi paredrame koupot' akouei,
hôs ho kalos Dionusos en ankesi portin elaunen: [p. 136]
ouk egnô d', hoti Kupris ep' aneri mênato boutai
35
kai Phrugiois enomeusen en ôresi kai ton Adônin
en drumoisi philase kai en drumoisin eklausen.
Endumiôn de tis ên; ou boukolos; hon ge Selana
boukoleonta philasen, ap' Oulumpô de moloisa
lathrion an napos êlthe kai eis hena* paidi katheude.
40
kai tu Rea klaieis ton boukolon. ouchi de kai tu
ô Kronida dia paida boênomon ornis eplanchthês*;
Euneika de mona ton boukolon ouk ephilasen,
ha Kubelas kressôn kai Kupridos êde Selanas.
44
mêketi mêde su Kupri ton hadea mête kat' astu
mêt' en orei phileois, mounê d' ana nukta katheudois.
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There are a total of 25 comments on and cross references to this page.
Further comments from R. J. Cholmeley, M.A., The Idylls of Theocritus:
poem 20 (general note)
poem 20, line 1 (general note)
poem 20, line 14: sesarosegelaxen
poem 20, line 21 (general note)
poem 20, line 21: hupênê
poem 20, line 21: pôgôn
poem 20, line 33 (general note)
poem 20, line 36 (general note)
poem 20, line 39: lathrionêlthe
poem 20, line 44 (general note)
Cross references from Thomas W. Allen, E. E. Sikes, Commentary on the Homeric Hymns:
* [HYMN TO APHRODITE]
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Theocritus, Idylls
Eidullia
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Boukoliastai Komatas kai* Lakôn
Komatas
Aiges emai, tênon* ton poimena tonde* Siburta
pheugete ton Lakôna: to meu nakos* echthes eklepsen.
Lakôn
ouk apo tas kranas; sitt'* amnides. ouk esorête
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 ês 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 ethêkas.
Lakôn
ouk auton ton Pana ton aktion*, ou te ge Lakôn
15
tan baitan apedus' ho Kalaithidos, ê kata tênas
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 lêis eriphon themen--esti men ouden
hieron*--alla ge* toi diaeisomai, heste k' apeipêis.
Komatas
hus pot' Athanaian erin êrisen. ênide 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 dêlet' amelgein; [p. 81]
Komatas
hostis nikasein ton plation hôs tu pepoitheis*,
sphax bombeôn tettigos enantion. alla* gar ou toi
30
hôriphos isopalês, tuid' ho tragos houtos. erisde.
Lakôn
mê speud': ou gar toi puri thalpeai. hadion aisêi
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 tolmêis
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 ê kai akousas
40
memnam'; ô phthoneron tu kai aprepes andrion* autôs*.
……
alla gar herph' ôd', herpe, kai hustata boukoliaxêi.
Komatas
45
ouch herpsô tênei: toutei drues, hôde kupeiros,
hôde kalon bombeunti poti smênessi 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
ê man arnakidas te kai eiria teide patêseis,
aik' enthêis, hupnô malakôtera*: tai de trageiai
tai para tin osdonti kakôteron ê tu per osdeis. [p. 82]
stasô de kratêra megan leukoio galaktos
tais Numphais, stasô de kai hadeos allon elaiô.
Komatas
55
ai de ke kai tu molêis, hapalan pterin hôde patêseis
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 kêri' 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 tênô potideuomai: alla ton andra,
ai lêis, ton drutomon bôstrêsomes, hos tas ereikas
65
tênas 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 mêt' eme Morsôn
en chariti* krinêis*, mêt' ôn tuga touton onasêis.
Komatas
70
nai poti tan Numphan Morsôn phile mête Komatai
to pleon ithunêis*, mêt' ôn tuga tôide charixêi.
hade toi ha poimna tô Thouriô* esti Siburta,
Eumara de tas aigas horêis phile tô Subarita. [p. 83]
Lakôn
74
mê tu tis êrôtê 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, ê stômulos êstha* Komata.
Komatas
80
tai Moisai me phileunti polu pleon ê 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 dê 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 plêroi
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
kême gar ho Kratidas ton poimena leios* hupantôn
ekmainei*: lipara* de par' auchena seiet' etheira. [p. 84]
Komatas
all' ou sumblêt' esti kunosbatos oud' anemôna
pros rhoda, tôn andêra* par' haimasiaisi pephukei.
Lakôn
oude gar oud' akulois homomalides*: hai men echonti
95
lupron apo prinoio lepurion*, hai de melichrai.
Komatas
kêgô men dôsô tai parthenôi autika phassan
ek tas arkeuthô kathelôn: tênei gar ephisdei.
Lakôn
all' egô es chlainan* malakon pokon, hoppoka pexô
tan oin tan pellan, Kratidai dôrêsomai autos.
Komatas
100
sitt' apo tas kotinô tai mêkades: hôde nemesthe,
hôs to katantes touto geôlophon hai te murikai.
Lakôn
ouk apo tas druos houtos ho Kônaros ha te Kinaitha;
toutei boskêseisthe pot' antolas*, hôs ho Phalaros.
Komatas
esti de moi gaulos kuparissinos, esti de kratêr,
105
ergon Praxiteleus*: tai paidi de tauta phulassô.
Lakôn
chhamin esti kuôn philopoimnios, hos lukos anchei,
hon tôi paidi didômi ta thêria panta diôkein.
Komatas
akrides, hai ton phragmon huperpadête ton hamon,
mê meu lôbaseisthe* tas ampelos: enti gar habai*. [p. 85]
Lakôn
110
toi tettiges, horête ton aipolon hôs erethizô:
houtôs chhumes thên 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
ê ou memnai*, hok' egô tu katêlasa, kai tu sesarôs
eu potekinklizeu kai tas druos eicheo tênas;
Lakôn
touto men ou memnam': hoka* man poka teide tu dêsas
Eumaras ekathêre* kalôs mala, touto g' isami.
Komatas
120
ê dê tis Morsôn pikrainetai: ê ouchi parêistheu;
skillas* iôn graias* apo samatos autika tillein*.
Lakôn
kêgô 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 kêria 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 Eumêdeus eramai mega: kai gar hok' autôi
135
tan suring' ôrexa, kalon ti me kart' ephilasen.
Komatas
ou themiton Lakôn pot' aêdona kissas erisdein,
oud' epopas kuknoisi: tu d' ô talan essi philechthês.
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: kêgô gar id' hôs mega touto kachaxô
kat tô Lakônos tô poimenos, hotti+ pok' êdê*
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* ê g' eme kallierêsai
tais Numphais tan amnon. ho d' au palin. alla genoiman,
150
ai mê tu phlassaimi, Melanthios anti Komata.
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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: ê
poem 5, line 20: aipisteusaimi
poem 5, line 21: ge
poem 5, line 24: tonamnon
poem 5, line 27: dêleto
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 dê
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.]
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Idylls. Theocritus. R. J. Cholmeley, M.A. London. George Bell & Sons. 1901.
Polybius, Histories
Editions and translations: Greek | English
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Smoking Out the Enemy
By assiduously working the battering rams the Romans were always breaking down this or that part of the wall. But yet they could not succeed in storming any of these breaches, because the besieged were energetic in raising counter walls, and the Aetolians fought with determined gallantry on the debris. The Romans begin mining operations.
They, therefore, in despair had recourse to mines and underground tunnels. Having safely secured the central one of their three works, and carefully concealed the shaft with wattle screens, they erected in front of it a covered walk or stoa about two hundred feet long, parallel with the wall; and beginning their digging from that, they carried it on unceasingly day and night, working in relays. Counter-mines by the besieged.
For a considerable number of days the besieged did not discover them carrying the earth away through the shaft; but when the heap of earth thus brought out became too high to be concealed from those inside the city, the commanders of the besieged garrison set to work vigorously digging a trench inside, parallel to the wall and to the stoa which faced the towers. When the trench was made to the required depth, they next placed in a row along the side of the trench nearest the wall a number of brazen vessels made very thin; and, as they walked along the bottom of the trench past these, they listened for the noise of the digging outside. Having marked the spot indicated by any of these brazen vessels, which were extraordinarily sensitive and vibrated to the sound outside, they began digging from within, at right angles to the trench, another underground tunnel leading under the wall, so calculated as to exactly hit the enemy's tunnel. This was soon accomplished, for the Romans had not only brought their mine up to the wall, but had under-pinned a considerable length of it on either side of their mine; and thus the two parties found themselves face to face. At first they conducted this underground fighting with their spears: but as neither side could do much good, because [p. 285] both parties protected themselves with shields and wattles, some one suggested another plan to the defenders. The Romans smoked out.
Putting in front of them an earthenware jar, made to the width of the mine, they bored a hole in its bottom, and, inserting an iron funnel of the same length as the depth of the vessel, they filled the jar itself with fine feathers, and putting a little fire in it close to the mouth of the jar, they clapped on an iron lid pierced full of holes. They carried this without accident through the mine with its mouth towards the enemy. When they got near the besiegers they stopped up the space all round the rim of the jar, leaving only two holes on each side through which they thrust spears to prevent the enemy coming near the jar. They then took a pair of bellows such as blacksmiths use, and, having attached them to the orifice of the funnel, they vigorously blew up the fire placed on the feathers near the mouth of the jar, continually withdrawing the funnel in proportion as the feathers became ignited lower down. The plan was successfully executed; the volume of smoke created was very great, and, from the peculiar nature of feathers, exceedingly pungent, and was all carried into the faces of the enemy. The Romans, therefore, found themselves in a very distressing and embarrassing position, as they could neither stop nor endure the smoke in the mines.1 The siege being thus still further protracted the Aetolian commander determined to send an envoy to the Consul. . . .
1 Smoking out an enemy in a mine was one of the regular manœuvres. See Aen. Tact. 37. It was perhaps suggested by the illegal means taken by workmen in the silver mines to annoy a rival; for we find an Athenian law directed against it. See Demosth. in Pantaen. § 36.
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Histories. Polybius. Evelyn S. Shuckburgh. translator. London, New York. Macmillan. 1889. Reprint Bloomington 1962.
Polybius, Histories
Editions and translations: Greek | English
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XXVIII. Hoi de Rhômaioi sunechôs energountes tois kriois aei ti pareluon tôn teichôn: [2] ou mên eis ge tên polin edunanto biasasthai dia tôn ptômatôn, tôi kai tên antoikodomian hupo tôn endon energon einai kai machesthai gennaiôs epi tou piptontos merous tous Aitôlous. [3] dioper aporoumenoi katêntêsan epi to metalleuein kai chrêsthai tois orugmasin hupo gês. [4] asphalisamenoi de to meson ergon tôn triôn tôn proüparchontôn kai skepasantes epimelôs [tên suringa] tois gerrois, proebalonto stoan parallêlon tôi teichei schedon epi duo plethra. [5] kai labontes archên ek tautês ôrutton adiapaustôs kai tên nukta kai tên hêmeran ek diadochês. [6] eph' hikanas men oun hêmeras elanthanon tous endon pherontes exô ton choun dia tês suringos. [7] hôs de megas ho sôros egeneto tês ekpheromenês gês kai sunoptos tois ek tês poleôs, hoi proestôtes tôn poliorkoumenôn ôrutton taphron esôthen energôs parallêlon tôi teichei kai têi stoai têi pro tôn purgôn. epeidê de bathos eschen hikanon, [8] hexês ethêkan para ton hena toichon tês taphrou ton engus tôi teichei chalkômata sunechê, leptotata tais kataskeuais, kai para tauta dia tês taphrou pariontes êkroônto tou psophou tôn oruttontôn exôthen. [9] epei d' esêmeiôsanto ton topon, kath' hon edêlou tina tôn chalkômatôn dia tês sumpatheias, ôrutton esôthen epikarsian pros tên huparchousan allên kata gês taphron hupo to teichos, stochazomenoi tou sumpesein enantioi tois polemiois. [10] tachu de toutou genomenou, dia to tous Rhômaious mê monon aphichthai pros to teichos hupo gês, alla kai diestulôkenai topon hikanon tou teichous eph' hekateron to meros tou metallou, sunepeson allêlois. [11] kai to men prôton emachonto tais sarisais hupo gên: epei d' ouden êdunanto mega poiein dia to proballesthai thureous kai gerra pro hautôn amphoteroi, [12] to tênikad' hupetheto tis tois poliorkoumenois pithon prothemenous harmoston kata to platos tôi metallôi trupêsai ton puthmena kai diôsantas auliskon sidêroun ison tôi teuchei plêsai ton pithon holon ptilôn leptôn kai puros pantelôs mikron embalein hup' auto to tou pithou peristomion: [13] kapeita sidêroun pôma trêmatôn plêres tôi stomati perithentas asphalôs eisagein dia tou metallou, neuonti tôi stomati pros tous hupenantious: [14] hopote d' engisaien tois polemiois, perisaxantas ta cheilê tou pithou pantachothen trêmata duo katalipein ex hekaterou tou merous, di' hôn diôthountes tas sarisas ouk easousi prosienai tôi pithôi tous hupenantious: [15] meta de tauta labontas askon, hôiper hoi chalkeis chrôntai, kai prosarmosantas pros ton aulon ton sidêroun phusan energôs to pros tôi stomati pur en tois ptilois enkeimenon, kata tosouton epagomenous aei ton aulon ektos, kath' hoson an ekkaêtai ta ptila. genomenôn de pantôn kathaper proeirêtai, [16] to te plêthos tou kapnou sunebaine polu ginesthai kai têi drimutêti diapheron dia tên phusin tôn ptilôn, pheresthai te pan eis to tôn polemiôn metallon. [17] hôste kai lian kakopathein kai duschrêsteisthai tous Rhômaious, oute kôluein outh' hupomenein dunamenous en tois orugmasi ton kapnon. [18] toiautên de lambanousês tribên tês poliorkias ho stratêgos tôn Aitôlôn presbeuein egnô pros ton stratêgon tôn Rhômaiôn. --
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This text is based on the following book(s):
Historiae. Polybius. Theodorus Büttner-Wobst after L. Dindorf. Leipzig. Teubner. 1893-.
Callimachus, Hymns and Epigrams
Humnoi: eis Artemin.
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225
potnia poulumelathre poluptoli+ chaire Chitônê
Milêtôi epidême: se gar poiêsato Nêleus
hêgemonên, hote nêusin anêgeto Kekropiêthen.
Chêsias Imbrasiê prôtothrone, soi d' Agamemnôn
pêdalion nêos spheterês enkattheto nêôi
230
meilion aploïês, hote hoi katedêsas aêtas,
Teukrôn hênika nêes Achaiides astea kêdein
epleon amph' Helenêi Rhamnousidi thumôtheisai.
ê men toi Proitos ge duô ekathissato nêous,
allon men Koriês, hoti hoi sunelexao kouras
235
ourea plazomenas Azênia, ton d' eni Lousois
Hêmerêi, houneka thumon ap' agrion heileo paidôn.
soi kai Amazonides polemou epithumêteirai
en pote parraliêi Ephesôi bretas hidrusanto
phêgôi hupo premnôi, telesen de toi hieron Hippô:
240
autai d', Oupi anassa, peri+ prulin+ ôrchêsanto+
prôta men en sakeessin+ enoplion+, authi de kuklôi
stêsamenai choron eurun: hupêeisan de ligeiai
leptaleon suringes, hina rhêssôsin homartêi
ou gar pô nebreia di' ostea tetrênanto,
245
ergon Athênaiês elaphôi kakon: edrame d' êchô
Sardias es te nomon Berekunthion. hai de podessin
oula katekrotalizon, epepsopheon de pharetrai.
keino de toi metepeita peri bretas euru themeilon
dômêthê, tou d' outi theôteron opsetai êôs
250
oud' aphneioteron: rhea ken Puthôna parelthoi.
tôi rha kai êlainôn alapaxemen êpeilêse
Lugdamis hubristês: epi de straton hippêmolgôn
êgage Kimmeriôn psamathôi ison, hoi rha par' auton [p. 33]
keklimenoi naiousi boos poron Inachiônês.
255
a deilos basileôn, hoson êliten: ou gar emellen
out' autos Skuthiênde palimpetes oute tis allos
hossôn en leimôni Kaüstriôi estan hamazai
nostêsein: Ephesou gar aei tea toxa prokeitai.
potnia Mounichiê limenoskope, chaire Pheraiê.
260
mê tis atimêsêi tên Artemin oude gar Oinei
bômon atimassanti kaloi polin êlthon agônes,
mêd' elaphêboliên mêd' eustochiên eridainein
oude gar Atreïdês oligôi epi kompase misthôi,
mêde tina mnasthai tên parthenon oude gar Ôtos,
265
oude men Ôariôn agathon gamon emnêsteusan+,
mêde choron pheugein eniausion oude gar Hippô
aklautei peri bômon apeipato kuklôsasthai:
chaire mega kreiousa kai euantêson aoidêi.
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There are a total of 6 comments on and cross references to this page.
Cross references from John Conington, Commentary on Vergil's Aeneid, Volume 2:
11, 532 [LIBER UNDECIMUS.]
Cross references from George W. Mooney, Commentary on Apollonius: Argonautica:
* [Commentary]
* [Commentary]: naen phonôi akrôreia
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Hymns and Epigrams. Callimachus. Ulrich von Wilamowitz-Moellendorff. Berlin. Weidmann. 1897.
Apollodorus, Library and Epitome (ed. Sir James George Frazer)
Editions and translations: Greek (ed. Sir James George Frazer) | English (ed. Sir James George Frazer)
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[2] Maia, the eldest, as the fruit of her intercourse with Zeus, gave birth to Hermes in a cave of Cyllene.1 He was laid in swaddling-bands on the winnowing fan,2 but he slipped out and made his way to Pieria [p. 7] and stole the kine which Apollo was herding.3 And lest he should be detected by the tracks, he put [p. 9] shoes on their feet and brought them to Pylus, and hid the rest in a cave; but two he sacrificed and nailed the skins to rocks, while of the flesh he boiled and ate some,4 and some he burned. And quickly he departed to Cyllene. And before the cave he found a tortoise browsing. He cleaned it out, strung the shell with chords made from the kine he had sacrificed, and having thus produced a lyre he invented also a plectrum.5 But Apollo came to Pylus6 in search of the kine, and he questioned the inhabitants. They said that they had seen a boy driving cattle, but could not say whither they had been driven, because they could find no track. Having discovered the thief by divination,7 Apollo came to Maia at Cyllene and accused Hermes. But she showed him the child in his swaddling-bands. So Apollo brought him to Zeus, and claimed the kine; and when Zeus bade him restore them, Hermes denied that he had them, but not being believed he led Apollo to Pylus and restored the kine. Howbeit, when Apollo heard the lyre, he gave the kine in exchange for it. And while Hermes pastured them, he again made himself a shepherd's pipe and piped on it.8 And [p. 11] wishing to get the pipe also, Apollo offered to give him the golden wand which he owned while he herded cattle.9 But Hermes wished both to get the wand for the pipe and to acquire the art of divination. So he gave the pipe and learned the art of divining by pebbles.10 And Zeus appointed him herald to himself and to the infernal gods.
1 The following account of the birth and youthful exploits of Hermes is based, whether directly or indirectly, on the beautiful Homeric Hymn to Hermes, though it differs from the hymn on a few minor points, as to which Apollodorus may have used other sources. Compare The Homeric Hymns, ed. T. W. Allen and E. E. Sikes, pp. 130ff. Among the other literary sources to which Apollodorus may have had recourse was perhaps Sophocles's satyric play Ichneutae, or The Trackers. See below.
2 Compare the HH Herm. 21; HH Herm. 63; HH Herm. 150ff.; HH Herm. 254; HH Herm. 290; HH Herm. 358; Sophocles, Ichneutae 269 (The Fragments of Sophocles, ed. A. C. Pearson, ii.258). So Dionysus at birth is said to have been laid on a winnowing-fan (Serv. Verg. G. 1.166): hence he got the surname of “He of the Winnowing-fan” (Liknitês, Plut. Isis et Osiris 35). These traditions as to the gods merely reflected an ancient Greek custom of placing newborn children in winnowing-fans “as an omen of wealth and fruitfulness” (plouton kai karpous oiônizomenoi. See the Scholiast on Callimachus, Hymn 1.48 (Callimachea, ed. O. Schneider, i.109). As to the symbolism of the custom, see W. Mannhardt, “Kind und Korn,” Mythologische Forschungen, pp. 351-374; Miss J. E. Harrison, “Mystica Vannus Iacchi,” JHS xxiii. (1903), pp. 292-324. The custom was not confined to ancient Greece, but has been widely practised in India and other parts of the east down to modern times. The motives assigned or implied for it are various. Sometimes it seems to have been intended to ensure the wealth and prosperity of the infant, sometimes to guard it against the evil eye and other dangerous influences. See Spirits of the Corn and of the Wild, i.5-11. To quote a single example, among the Brahuis of Baluchistan, “most good parents keep their babe for the first six days in a chaj, or winnowing-basket, that God may vouchsafe them full as many children as the basket can hold grain . . . But some folk will have nothing to do with a winnowing-basket; it harbours epilepsy, they say, though how or why I am at a loss to think. So they lay the child in a sieve, that good luck may pour upon him as abundantly as grain pours through a sieve” (Denys Bray, The Life-History of a BrāhūīLondon, 1913, p. 13). The substitution of a corn-sieve for a winnowing-fan seems to be common elsewhere.
3 Compare HH Herm. 22ff.; Ant. Lib. 23; Ov. Met. 2.680ff. The theft of cattle by the infant Hermes was the subject of Sophocles's satyric drama Ichneutae, or The Trackers, of which some considerable fragments have been discovered in recent years. The scene of the play is laid on Mount Cyllene. Apollo appears and complains of the loss of the cattle, describes how he has come from Thessaly and through Boeotia in search of them, and offers a reward to anyone who will help him to find the missing beasts. The proclamation reaches the ears of Silenus, who hurries to the scene of action and warmly proffers the services of himself and his Satyrs in the search, only stipulating that the reward shall take the solid shape of cash down. His offer being accepted, the Satyrs at once open on the scent like sleuth-hounds and soon discover confused tracks of cattle pointing in different directions. But in the very heat of this discovery they are startled by a strange sound, the like of which they had never heard before. It is, in fact, the muffled sound of the lyre played by the youthful Hermes in the cave. At this point the nymph Cyllene issues from the cavern and upbraids the wild creatures with the hubbub they are raising in the stillness of the green wooded hills. The Satyrs tender a humble apology for their intrusion, but request to know the meaning of the strange sounds that proceed from the bowels of the earth. In compliance with their request the nymph explains how Zeus had secretly begotten Hermes on Maia in the cave, how she herself was acting temporarily as nurse to the child, how the infant grew at an astonishing and even alarming rate, and how, being detained in the cave by his father's orders, he devoted his leisure hours to constructing out of a dead beast a curious toy which emitted musical notes. Being pressed for a fuller explanation she describes how Hermes made the lyre out of a tortoise shell, how the instrument was “his only balm of grief, his comforter,” and how the child was transported with delight at the ravishing sweetness of the tones which spoke to him from the dead beast. Unmoved by this touching description, the Satyrs at once charge the precocious infant with having stolen the cattle. His nurse indignantly repels the charge, stoutly declaring that the poor child had inherited no propensity to thieving either from its father or from its mother, and recommending his accusers to go and look for the thief elsewhere, since at their age, with their long beards and bald heads, they ought to know better than to trump up such ridiculous accusations, for which they may yet have to smart. The nurse's passionate defence of her little charge makes no more impression on the Satyrs than her previous encomium on his musical talent: indeed their suspicions are quickened by her reference to the hides which the infant prodigy had used in the construction of the lyre, and they unhesitatingly identify the skins in question with those of the missing cattle. Strong in this conviction, they refuse to budge till the culprit has been made over to them. At this point the Greek text begins to fail; we can just catch a few disjointed fragments of a heated dialogue between the nurse and the satyrs; the words “cows,” “thief,” “rascal,” and so forth, occur with painful iteration, then all is silence. See The Fragments of Sophocles, ed. A. C. Pearson, vol. i. pp. 224-270. From this seemingly simple piece of mild buffoonery Miss J. E. Harrison would extract a ritual of serious and indeed solemn significance, of which, however, she admits that the author of the play was himself probably quite unconscious. See her learned essay in Essays and Studies presented to William Ridgeway, ed. E. C. Quiggin (Cambridge, 1913), pp. 136ff.
4 In the HH Herm. 115ff. we are told that Hermes roasted the flesh of two oxen and divided it into twelve portions (for the twelve gods), but that in spite of hunger he ate none of it himself.
5 Compare Sophocles, Ichneutae 278ff. (The Fragments of Sophocles, ed. A. C. Pearson, ii.259). In the HH Herm. 22ff., the invention of the lyre by Hermes precedes his theft of the cattle.
6 In the HH Herm. 185ff. it is to Onchestus in Boeotia, not to Pylus, that Apollo goes at first to inquire after the missing cattle.
7 Compare the HH Herm. 213ff., where it is said that Apollo discovered Hermes to be the thief through observing a certain long-winged bird.
8 Compare the HH Herm. 511ff., where, however, nothing is said about an attempt of Apollo to get the pipes from Hermes, or about an exchange of the pipes for the golden wand. However, there is a lacuna in the hymn after verse 526, and the missing passage may have contained the exchange in question and the request of Hermes for the gift of divination, both of which are mentioned by Apollodorus but omitted in the hymn as it stands at present. See Allen and Sikes on the HH Herm. 526ff., in their edition of the Homeric Hymns, p. 190.
9 For the gift of the golden wand, see HH Herm. 527ff.
10 Compare the HH Herm. 552ff. The reference is to the divining pebbles called thriae, which were personified as three winged sisters who dwelt on Parnassus, and are said to have been the nurses of Apollo. See Zenobius, Cent. v.75; Callimachus, Hymn to Apollo 45, with the Scholiast; Etymologicum Magnum, s.v. Thria, p. 455.45; Hesychius, s.v. thriai; Anecdota Graeca, ed. Bekker, i.265.11, s.vThriasion pedion.. According to one account, the divining pebbles were an invention of Athena, which so disgusted Apollo that Zeus caused that mode of divination to fall into discredit, though it had been in high repute before; and Apollo vented his spite at the practitioners of a rival art by saying that “There be many that cast pebbles, but few prophets.” See Zenobius, Cent. v.75; Stephanus Byzantius, s.v. Thria. This tradition may perhaps be accepted as evidence that in time the simple mode of divination by pebbles went out of fashion, being cast into the shade by the far more stately and imposing ritual of the frenzied prophetesses at Delphi, whose wild words were accepted as the very utterances of the deity. However, we are informed that in the temple at Delphi there were divining pebbles in a bowl on a tripod, and that when an inquirer applied to the oracle, the pebbles danced about in the bowl, while the inspired priestess prophesied. See Nonnus, in Westermann's Mythographi Graeci, Appendix Narrationum 67, p. 384; Suidas, s.v. Puthô. As to Greek divination by pebbles, see A. Bouche-Leclercq, Histoire de la Divination dans l'Antiquité, i.192,ff.; and Frazer, note on Paus. 7.25.10 (vol. iv. pp. 172ff.)
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Cross references from Harry Thurston Peck, Harpers Dictionary of Classical Antiquities (1898):
lacedaemon [Lacedaemon]
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Apollodorus. Apollodorus, The Library, with an English Translation by Sir James George Frazer, F.B.A., F.R.S. in 2 Volumes. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1921. Includes Frazer's notes.
OCLC: 28280131
ISBN: 0674991354, 0674991362
Apollodorus, Library and Epitome (ed. Sir James George Frazer)
Editions and translations: Greek (ed. Sir James George Frazer) | English (ed. Sir James George Frazer)
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[2] Maia men oun hê presbutatê Dii sunelthousa en antrôi tês Kullênês Hermên tiktei. houtos en sparganois epi tou liknou keimenos, ekdus eis [p. 6] Pierian paraginetai, kai kleptei boas has enemen Apollôn. hina de mê phôratheiê hupo tôn ichnôn, [p. 8] hupodêmata tois posi periethêke, kai komisas eis Pulon tas men loipas eis spêlaion apekrupse, duo de katathusas tas men bursas petrais kathêlôse, tôn de kreôn ta men katênalôsen hepsêsas ta de katekause: kai tacheôs eis Kullênên ôicheto. kai heuriskei pro tou antrou nemomenên chelônên. tautên ekkatharas, eis to kutos chordas enteinas ex hôn ethuse boôn kai ergasamenos luran heure kai plêktron. Apollôn de tas boas zêtôn eis Pulon aphikneitai, kai tous katoikountas anekrinen. hoi de idein men paida elaunonta ephaskon, ouk echein de eipein poi pote êlathêsan dia to mê heurein ichnos dunasthai. mathôn de ek tês mantikês ton keklophota pros Maian eis Kullênên paraginetai, kai ton Hermên êitiato. hê de epedeixen auton en tois sparganois. Apollôn de auton pros Dia komisas tas boas apêitei. Dios de keleuontos apodounai êrneito. mê peithôn de agei ton Apollôna eis Pulon kai tas boas apodidôsin. akousas de tês luras ho Apollôn antididôsi tas boas. Hermês de tautas nemôn suringa palin pêxamenos esurizen. Apollôn de kai [p. 10] tautên boulomenos labein, tên chrusên rhabdon edidou hên ekektêto boukolôn. ho de kai tautên labein anti tês suringos êthele kai tên mantikên epelthein: kai dous didasketai tên dia tôn psêphôn mantikên. Zeus de auton kêruka heautou kai theôn hupochthoniôn tithêsi.
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There is one comment on or cross reference to this page.
Cross references from Harry Thurston Peck, Harpers Dictionary of Classical Antiquities (1898):
lacedaemon [Lacedaemon]
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This text is based on the following book(s):
Apollodorus. Apollodorus, The Library, with an English Translation by Sir James George Frazer, F.B.A., F.R.S. in 2 Volumes. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1921. Includes Frazer's notes.
OCLC: 28280131
ISBN: 0674991354, 0674991362
Theocritus, Idylls
Eidullia
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Boukoliastai Daphnis kai Menalkas
Daphnidi tôi charienti sunênteto boukoleonti
mala nemôn, hôs phanti*, kat' ôrea makra Menalkas.
amphô tôg' êstên* purrotrichô*, amphô anabô,
amphô surisden* dedaêmenô, amphô aeiden.
5
pratos d' ôn poti Daphnin idôn agoreue Menalkas:
"mukêtan epioure boôn Daphni, lêis* moi aeisai;
phami tu nikasein*, hosson thelô* autos aeidôn."
ton d' ara chhô Daphnis toiôid' apameibeto muthôi:
"poimên eiropokôn oiôn surinkta Menalka,
10
oupote nikaseis m', oud' ei ti pathois* tug' aeidôn."
Menalkas
chrêisdeis hôn esidein*; chrêisdeis katatheinai* aethlon;
Daphnis
chrêisdô tout' esidein, chrêisdô katatheinai aethlon.
Menalkas
kai tina* thêseumesth', hotis hamin arkios eiê;
Daphnis
moschon egô thêsô: tu de thes isomatora amnon*.
Menalkas
15
ou thêsô poka amnon, epei chalepos ho patêr* meu
chha matêr, ta de mala pothespera* pant' arithmeunti. [p. 96]
Daphnis
alla ti man thêseis; ti de to pleon* hexei ho nikôn*;
Menalkas
suring' han epoêsa kalan egô enneaphônon*,
leukon kêron echoisan, ison katô, ison anôthen,
20
tautan kattheiên*, ta de tô patros ou katathêsô.
Daphnis
ê man toi kêgô suring' echô enneaphônon.
leukon kêron echoisan, ison katô, ison anôthen.
prôan nin sunepax': eti kai ton daktulon algeô
touton, epei kalamos me diaschistheis dietmaxen.
Menalkas
25
alla tis amme krinei; tis epakoos essetai hameôn;
Daphnis
tênon pôs entautha ton aipolon ên kalesômes*;
hôi poti tais eriphois ho kuôn ho phalaros* hulaktei.
Chhoi men paides ausan, ho d' aipolos ênth' epakousai*.
chhoi men paides aeidon, ho d' aipolos êthele krinein.
30
pratos d' ôn aeide lachôn iukta Menalkas,
eita d' amoibaian hupelambane Daphnis aoidan.
[boukolikan: houtô de Menalkas arxato pratos.]
Menalkas
Ankea kai potamoi, theion genos, ai ti Menalkas
pêpoch'* ho surinktas prosphiles aise melos,
35
boskoit'* ek psuchas* tas amnadas: ên de pok' enthêi
Daphnis echôn damalas, mêden elasson* echoi. [p. 97]
Daphnis
kranai kai botanai, glukeron phuton, aiper homoion
mousisdei Daphnis taisin aêdonisi,
touto to boukolion piainete: kên ti Menalkas
40
teid' agagêi, chairôn aphthona panta* nemoi*.
Menalkas
enth' ois*, enth' aiges didumatokoi, entha melissai
smênea plêrousin, kai drues hupsiterai,
enth' ho kalos Milôn* bainei posin*: ai d' an apherpêi,
chhô poimên xêros tênothi chhai botanai.
Daphnis
45
pantai ear, pantai de nomoi, pantai de galaktos
outhata plêthousin*, kai ta nea* trephetai,
enth' ha kala pais epinissetai: ai d' an apherpêi,
chhô tas bôs boskhôn chhai boes auoterai*.
Menalkas
ô trage, tan leukan aigôn aner*, hô bathos hulas
50
murion, ô simai deut' eph' hudôr eriphoi:
en tênôi gar tênos: ith' ô kole kai lege: Milôn,
ho Prôteus phôkas kai theos ôn eneme.
Daphnis
mê moi gan Pelopos, mê moi chruseia* talanta
eiê echein, mêde prosthe theein anemôn:
55
all' hupo tai petrai taid' aisomai, ankas echôn tu,
sunnoma mal' esorôn, tan Sikelan es hala*.
Daphnis
dendresi men cheimôn phoberon kakon, hudasi d' auchmos,
ornisin d' husplanx, agroterois* de lina, [p. 98]
andri de parthenikas hapalas pothos. ô pater ô Zeu,
60
ou monos êrasthên: kai tu gunaikophilas.
Tauta men ôn di' amoibaiôn* hoi paides aeisan:
tan pumatan d' ôidan houtôs exarche Menalkas.
Pheideu tan eriphôn, pheideu luke tan tokadôn meu,
mêd' adikei m', hoti mikkos eôn pollaisin homarteô.
65
ô Lampoure* kuon*, houtô bathus hupnos echei tu;
ou chrê koimasthai batheôs sun paidi nemonta.
tai d' oies*, mêd' ummes okneith' hapalas koresasthai*
poias: outi kameisth'*, hokk' au palin hade phuêtai.
sitta nemesthe nemesthe, ta d' outhata plêsate pasai,
hôs to men hôrnes echônti, to d' es talarôs apothômai*.
Deuteros au Daphnis ligurôs aneballet' aeidein:
Kême gar ek tôntrô sunophrus* kora echthes idoisa
tas damalas parelanta* kalon* kalon êmen ephasken:
ou man oude logon ekrithên apo*, tômpikron* autai,
75
alla katô blepsas tan hameteran hodon heirpon.
hadei' ha phôna tas portios, hadu to pneuma*:
[hadu de chhô moschos garuetai, hadu de chha bôs:]
hadu de tô thereos par' hudôr rheon aithriokoitein.
tai druï tai balanoi kosmos, tai malidi mala,
80
tai boï d' ha moschos, tôi boukolôi hai boes autai.
Ôs hoi paides aeisan, ho d' aipolos hôd' agoreuen:
hadu ti* to stoma teu kai ephimeros ô Daphni phôna.
kresson melpomenô teu akouemen ê meli leichein.
lazeo tas suringas*: enikasas gar aeidôn. [p. 99]
85
ai de ti lêis me kai auton ham' aipoleonta* didaxai,
tênan tan mitulan* dôsô ta didaktra* toi aiga,
hatis huper kephalas aiei ton amolgea* plêroi.
Ôs men ho pais echarê kai analato kai platagêse
nikasas, houtôs epi materi nebros haloito*.
90
hôs de katesmuchthê kai anetrapeto phrena lupai
hôteros, houtô kai numpha gametheis' akachoito.
kêk toutô pratos para poimesi Daphnis egento,
kai Numphan akrêbos* eôn eti Naïda gamen*.
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There are a total of 62 comments on and cross references to this page.
Further comments from R. J. Cholmeley, M.A., The Idylls of Theocritus:
poem 8 (general note)
poem 8, line 1 (general note)
poem 8, line 13: heiê
poem 8, line 13: thêseumestha
poem 8, line 14: thes
poem 8, line 18: kalan
poem 8, line 24: dietmaxen me
poem 8, line 30: iukta
poem 8, line 30: ônlachôn
poem 8, line 41 (general note)
poem 8, line 45 (general note)
poem 8, line 49: hô
poem 8, line 53 (general note)
poem 8, line 57 (general note)
poem 8, line 59 (general note)
poem 8, line 6: moi
poem 8, line 64: mikkos
poem 8, line 72: gar
poem 8, line 74: ou man oude
poem 8, line 79 (general note)
poem 8, line 85: hama
poem 8, line 91: gametheisa
poem 8, line 92 (general note)
Cross references from R. J. Cholmeley, M.A., The Idylls of Theocritus:
* [Commentary: Idylls]
* [(b) ]
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Idylls. Theocritus. R. J. Cholmeley, M.A. London. George Bell & Sons. 1901.
Theocritus, Idylls
Eidullia
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Thursis ê ôidê
Thursis
Adu ti to psithurisma* kai ha pitus** aipole têna,
ha poti+* tais pagaisi melisdetai*, hadu* de kai tu
surisdes***: meta Pana* to deuteron athlon apoisêi.
aika tênos helêi keraon tragon, aiga tu lapsêi.
5
aika d' aiga labêi tênos geras, es te katarrei*
ha chimaros: chimarôi de kalon kreas, heste k' amelxêis*.
Aipolos
Adion ô poimên to teon melos ê to kataches
tên' apo tas petras kataleibetai hupsothen hudôr.
aika tai Moisai+ tan oiida* dôron agôntai,
10
arna tu sakitan lapsêi geras: ai de k' areskêi
tênais arna labein, tu de tan oin husteron+ axêi.
Thursis
Lêis poti tan Numphan, lêis aipole teide kathixas,
hôs to katantes touto geôlophon hai te murikai,
surisden; tas d' aigas* egôn en tôide nomeusô. [p. 62]
Aipolos
15
Ou themis** ô poimên to mesambrinon, ou themis ammin
surisden. ton Pana dedoikames: ê gar ap' agras
tanika kekmakôs ampauetai+: esti de pikros,
kai* hoi aei drimeia chola poti rhini kathêtai.
alla tu gar dê Thursi ta Daphnidos alge' aeides*
20
kai tas boukolikas epi+ to pleon* hikeo* moisas,
deur' hupo tan ptelean hesdômetha, tô te Priêpô
kai tan Kranaian* katenantion, haiper ho thôkos
tênos ho poimenikos kai tai drues. ai de k' aeisêis
hôs hoka ton Libuathe* poti Chromin aisas erisdôn,
25
aiga de toi dôsô didumatokon es tris amelxai,
ha du' echois' eriphôs potamelgetai es duo pellas*,
kai bathu kissubion keklusmenon hadei kêrôi,
amphôes*, neoteuches, eti gluphanoio potosdon*.
tô peri men cheilê maruetai hupsothi kissos,
30
kissos helichrusôi kekonimenos*: ha de kat' auton
karpôi helix heileitai agallomena krokoenti.
entosthen* de guna, ti theôn daidalma* tetuktai*,
askêta peplôi te kai ampuki. par de hoi andres
34
kalon etheirazontes amoibadis allothen allos*
neikeious' epeessi. ta d' ou phrenos haptetai* autas:
all' hoka men tênon potiderketai andra gelasa*,
alloka d' au poti ton rhiptei noon. hoi d' hup' erôtos
dêtha kuloidioôntes* etôsia mochthizonti.
tois* de meta gripeus te gerôn petra te tetuktai
lepras, eph' hai speudôn mega diktuon es bolon helkei*
41
ho presbus, kamnonti+ to karteron andri eoikôs. [p. 63]
phaiês ken guiôn nin hoson* sthenos ellopieuein:
hôde hoi ôidêkanti kat' auchena pantothen ines
kai poliôi per eonti, to de sthenos axion habas.
45
tutthon d' hosson* apôthen halitrutoio gerontos
purnaiais* staphulaisi kalon bebrithen alôa,
tan oligos tis kôros+ eph' haimasiaisi phulassei
hêmenos: amphi de nin du' alôpekes* ha men an' orchôs
phoitêi sinomena tan trôximon, ha d' epi pêrai*
50
panta dolon keuthoisa to paidion ou prin* anêsein*
phati prin ê akratiston* epi xêroisi+ kathixêi.
autar hog' antherikoisi kalan plekei akridothêran
schoinôi epharmosdôn: meletai* de hoi oute ti pêras
oute phutôn tossênon, hoson peri plegmati* gathei.
pantai d' amphi depas peripeptatai hugros akanthos:
56
aiolikon ti theama*, teras ke tu thumon atuxai.
tô men egô porthmei Kaludôniôi* aiga t' edôka
ônon kai turoenta megan leukoio galaktos:
oude+ ti pô poti cheilos+ emon+ thigen+, all' eti keitai
60
achranton. tôi kai tu mala prophrôn* aresaiman*,
aika moi tu philos ton ephimeron humnon aeisêis.
kouti tu kertomeô*. potag' ôgathe: tan gar aoidan
outi pai eis Aidan ge ton eklelathonta* phulaxeis.
Thursis
Archete boukolikas Moisai philai archet' aoidas.
65
Thursis hod' hôx Aitnas+, kai Thursidos hadea* phôna.
pai pok' ar' êsth', hoka Daphnis etaketo, pai poka Numphai; [p. 64]
ê kata Pêneiô kala tempea; ê kata Pindô*;
ou gar dê potamoio megan rhoon eichet' Anapô,
oud' Aitnas skopian, oud' Akidos hieron hudôr.
archete boukolikas Moisai philai archet' aoidas.
71
tênon man thôes*, tênon lukoi ôrusanto,
tênon chhôk drumoio* leôn eklause thanonta.
archete boukolikas Moisai philai archet' aoidas.
pollai hoi par possi boes, polloi de te* tauroi,
75
pollai d' au damalai kai porties ôduranto.
archete boukolikas Moisai philai archet' aoidas.
ênth' Ermês pratistos ap' ôreos*, eipe de: "Daphni,
tis tu katatruchei; tinos ôgathe tosson erasai*;"
archete boukolikas Moisai philai archet' aoidas.
80
ênthon toi boutai, toi poimenes, hôipoloi ênthon:
pantes anêrôteun, ti pathoi* kakon. ênth' ho Priêpos*
kêpha: "Daphni talan, ti tu takeai, ha de te* kôra
pasas ana kranas, pant' alsea possi phoreitai--
archete boukolikas Moisai philai archet' aoidas--
85
zateis'*; a duserôs tis agan kai amêchanos essi.
boutas man elegeu, nun d' aipolôi* andri eoikas.
hôipolos hokk' esorêi tas mêkadas hoia bateuntai,
taketai ophthalmôs*, hoti ou tragos autos egento*.
archete boukolikas Moisai philai archet' aoidas.
kai tu d' epei k' esorêis tas parthenos oia gelanti,
91
takeai ophthalmôs, hoti ou meta taisi choreueis."
tôs d' ouden potelexath' ho boukolos, alla ton autô**
anue* pikron erôta, kai es telos anue moiras:
archete boukolikas Moisai palin archet' aoidas.
95
ênthe ge man hadeia** kai ha Kupris gelaoisa, [p. 65]
lathria* men gelaoisa, barun d' ana thumon echoisa,
keipe: "tu thên ton Erôta kateucheo* Daphni lugixein*:
ê rh' ouk autos Erôtos hup' argaleô elugichthês;"
archete boukolikas Moisai palin archet' aoidas.
tan d' ara chhô Daphnis potameibeto: "Kupri bareia,
101
Kupri nemessata*, Kupri thnatoisin apechthês:
êdê gar phrasdêi panth' halion ammi dedukein*:
Daphnis kên Aida kakon essetai algos Erôti.
archete boukolikas Moisai palin archet' aoidas.
hô legetai* tan Kuprin ho boukolos--herpe pot' Idan,
106
herpe pot' Anchisên. tênei drues, entha kupeiros:
archete boukolikas Moisai philai archet' aoidas.
hôraios chhôdônis, epei kai mala nomeuei.
110
kai ptôkas ballei kai thêria panta diôkei.
archete boukolikas Moisai philai archet' aoidas.
authis* hopôs stasêi Diomêdeos asson ioisa,
kai lege: ton boutan nikô Daphnin, alla macheu moi."
archete boukolikas Moisai palin archet' aoidas.
115
ô lukoi, ô thôes, ô an' ôrea phôlades arktoi,
chaireth'. ho boukolos ummin egô Daphnis ouket' an' hulan,
ouket' ana drumôs, ouk alsea. chair' Arethoisa,
kai potamoi, toi cheite kalon kata Thumbridos* hudôr.
archete boukolikas Moisai palin archet' aoidas.
120
Daphnis egôn hode tênos ho tas boas hôde nomeuôn,
Daphnis ho tôs taurôs kai portias hôde potisdôn.
archete boukolikas Moisai palin archet' aoidas.
ô Pan Pan, eit' essi kat' ôrea makra Lukaiô*, [p. 66]
eite tu g' amphipoleis mega Mainalon, enth'* epi nason
125
tan Sikelan, Elikas* de lip' êrion aipu te sama
têno Lukaonidao, to kai makaressin agêton.
lêgete boukolikas Moisai ite lêget' aoidas.
enth' ônax kai tande phereu paktoio melipnoun*
ek kêrô* suringa kalan, peri cheilos heliktan*.
130
ê gar egôn hup' erôtos es Aidan* helkomai êdê.
lêgete boukolikas Moisai ite lêget' aoidas.
nun d' ia men phoreoite batoi, phoreoite d' akanthai,
ha de kala narkissos ep' arkeuthoisi komasai:
[panta d' enalla* genoito, kai ha pitus ochnas eneikai.]
Daphnis epei thnaskei: kai tôs kunas hôlaphos helkoi*,
136
kêx oreôn* toi skôpes aêdosi garusainto.
lêgete boukolikas Moisai ite lêget' aoidas.
chhô men toss' eipôn apepausato: ton d' Aphrodita
êthel' anorthôsai: ta ge man lina panta leloipei
140
ek Moiran, chhô Daphnis eba rhoon*. ekluse dina
ton Moisais philon andra, ton ou Numphaisin apechthê.
lêgete boukolikas Moisai ite lêget' aoidas.
kai tu didou tan aiga to te skuphos, hôs ken amelxas
speisô tais Moisais. ô chairete+ pollaki+ Moisai,
145
chairet'+: egô d' ummin kai es husteron hadion+** aisô+.
Aipolos
Plêres toi melitos to kalon stoma Thursi genoito,
plêres toi schadonôn, kai ap' Aigilô* ischada* trôgois
hadeian, tettigos epei tuga pherteron aideis. [p. 67]
ênide toi to depas: thasai philos, hôs kalon osdei:
150
Ôran* peplusthai nin epi kranaisi dokêseis.
hôd' ithi Kissaitha*, tu d' amelge nin. hai de chimairai*,
ou mê skirtaseite, mê ho tragos ummin anastêi.
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There are a total of 96 comments on and cross references to this page.
Further comments from R. J. Cholmeley, M.A., The Idylls of Theocritus:
poem 1 (general note)
poem 1, line 1: hadu ti
poem 1, line 1: hadu ti
poem 1, line 1: hadu de
poem 1, line 1: ha
poem 1, line 5: te
poem 1, line 13: hôs
poem 1, line 17: kekmakôs
poem 1, line 25: es tris
poem 1, line 29: kat' auton
poem 1, line 29: kat' auton
poem 1, line 32: ti
poem 1, line 41: to karteron
poem 1, line 41: es
poem 1, line 51: phati
poem 1, line 51: xêros
poem 1, line 64 (general note)
poem 1, line 66 (general note)
poem 1, line 68: heichete
poem 1, line 82: duserôs
poem 1, line 95: ge man
poem 1, line 120 (general note)
poem 1, line 123: tu ge
poem 1, line 132 (general note)
poem 1, line 141 (general note)
poem 1, line 145: es husteronaisô
Cross references from Thomas W. Allen, E. E. Sikes, Commentary on the Homeric Hymns:
* [BIBLIOGRAPHY]
* [HYMN TO PAN]
Cross references from William Watson Goodwin, Syntax of the Moods and Tenses of the Greek Verb:
444 [(b) Future Conditions: 1. Subjunctive or Future Indicative in Protasis with a future Apodosis.]
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.]
* [(a) ]
* [Commentary: Idylls]
* [Commentary: Idylls]
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Boukoliastai Daphnis kai Menalkas
Daphnidi tôi charienti sunênteto boukoleonti
mala nemôn, hôs phanti*, kat' ôrea makra Menalkas.
amphô tôg' êstên* purrotrichô*, amphô anabô,
amphô surisden* dedaêmenô, amphô aeiden.
5
pratos d' ôn poti Daphnin idôn agoreue Menalkas:
"mukêtan epioure boôn Daphni, lêis* moi aeisai;
phami tu nikasein*, hosson thelô* autos aeidôn."
ton d' ara chhô Daphnis toiôid' apameibeto muthôi:
"poimên eiropokôn oiôn surinkta Menalka,
10
oupote nikaseis m', oud' ei ti pathois* tug' aeidôn."
Menalkas
chrêisdeis hôn esidein*; chrêisdeis katatheinai* aethlon;
Daphnis
chrêisdô tout' esidein, chrêisdô katatheinai aethlon.
Menalkas
kai tina* thêseumesth', hotis hamin arkios eiê;
Daphnis
moschon egô thêsô: tu de thes isomatora amnon*.
Menalkas
15
ou thêsô poka amnon, epei chalepos ho patêr* meu
chha matêr, ta de mala pothespera* pant' arithmeunti. [p. 96]
Daphnis
alla ti man thêseis; ti de to pleon* hexei ho nikôn*;
Menalkas
suring' han epoêsa kalan egô enneaphônon*,
leukon kêron echoisan, ison katô, ison anôthen,
20
tautan kattheiên*, ta de tô patros ou katathêsô.
Daphnis
ê man toi kêgô suring' echô enneaphônon.
leukon kêron echoisan, ison katô, ison anôthen.
prôan nin sunepax': eti kai ton daktulon algeô
touton, epei kalamos me diaschistheis dietmaxen.
Menalkas
25
alla tis amme krinei; tis epakoos essetai hameôn;
Daphnis
tênon pôs entautha ton aipolon ên kalesômes*;
hôi poti tais eriphois ho kuôn ho phalaros* hulaktei.
Chhoi men paides ausan, ho d' aipolos ênth' epakousai*.
chhoi men paides aeidon, ho d' aipolos êthele krinein.
30
pratos d' ôn aeide lachôn iukta Menalkas,
eita d' amoibaian hupelambane Daphnis aoidan.
[boukolikan: houtô de Menalkas arxato pratos.]
Menalkas
Ankea kai potamoi, theion genos, ai ti Menalkas
pêpoch'* ho surinktas prosphiles aise melos,
35
boskoit'* ek psuchas* tas amnadas: ên de pok' enthêi
Daphnis echôn damalas, mêden elasson* echoi. [p. 97]
Daphnis
kranai kai botanai, glukeron phuton, aiper homoion
mousisdei Daphnis taisin aêdonisi,
touto to boukolion piainete: kên ti Menalkas
40
teid' agagêi, chairôn aphthona panta* nemoi*.
Menalkas
enth' ois*, enth' aiges didumatokoi, entha melissai
smênea plêrousin, kai drues hupsiterai,
enth' ho kalos Milôn* bainei posin*: ai d' an apherpêi,
chhô poimên xêros tênothi chhai botanai.
Daphnis
45
pantai ear, pantai de nomoi, pantai de galaktos
outhata plêthousin*, kai ta nea* trephetai,
enth' ha kala pais epinissetai: ai d' an apherpêi,
chhô tas bôs boskhôn chhai boes auoterai*.
Menalkas
ô trage, tan leukan aigôn aner*, hô bathos hulas
50
murion, ô simai deut' eph' hudôr eriphoi:
en tênôi gar tênos: ith' ô kole kai lege: Milôn,
ho Prôteus phôkas kai theos ôn eneme.
Daphnis
mê moi gan Pelopos, mê moi chruseia* talanta
eiê echein, mêde prosthe theein anemôn:
55
all' hupo tai petrai taid' aisomai, ankas echôn tu,
sunnoma mal' esorôn, tan Sikelan es hala*.
Daphnis
dendresi men cheimôn phoberon kakon, hudasi d' auchmos,
ornisin d' husplanx, agroterois* de lina, [p. 98]
andri de parthenikas hapalas pothos. ô pater ô Zeu,
60
ou monos êrasthên: kai tu gunaikophilas.
Tauta men ôn di' amoibaiôn* hoi paides aeisan:
tan pumatan d' ôidan houtôs exarche Menalkas.
Pheideu tan eriphôn, pheideu luke tan tokadôn meu,
mêd' adikei m', hoti mikkos eôn pollaisin homarteô.
65
ô Lampoure* kuon*, houtô bathus hupnos echei tu;
ou chrê koimasthai batheôs sun paidi nemonta.
tai d' oies*, mêd' ummes okneith' hapalas koresasthai*
poias: outi kameisth'*, hokk' au palin hade phuêtai.
sitta nemesthe nemesthe, ta d' outhata plêsate pasai,
hôs to men hôrnes echônti, to d' es talarôs apothômai*.
Deuteros au Daphnis ligurôs aneballet' aeidein:
Kême gar ek tôntrô sunophrus* kora echthes idoisa
tas damalas parelanta* kalon* kalon êmen ephasken:
ou man oude logon ekrithên apo*, tômpikron* autai,
75
alla katô blepsas tan hameteran hodon heirpon.
hadei' ha phôna tas portios, hadu to pneuma*:
[hadu de chhô moschos garuetai, hadu de chha bôs:]
hadu de tô thereos par' hudôr rheon aithriokoitein.
tai druï tai balanoi kosmos, tai malidi mala,
80
tai boï d' ha moschos, tôi boukolôi hai boes autai.
Ôs hoi paides aeisan, ho d' aipolos hôd' agoreuen:
hadu ti* to stoma teu kai ephimeros ô Daphni phôna.
kresson melpomenô teu akouemen ê meli leichein.
lazeo tas suringas*: enikasas gar aeidôn. [p. 99]
85
ai de ti lêis me kai auton ham' aipoleonta* didaxai,
tênan tan mitulan* dôsô ta didaktra* toi aiga,
hatis huper kephalas aiei ton amolgea* plêroi.
Ôs men ho pais echarê kai analato kai platagêse
nikasas, houtôs epi materi nebros haloito*.
90
hôs de katesmuchthê kai anetrapeto phrena lupai
hôteros, houtô kai numpha gametheis' akachoito.
kêk toutô pratos para poimesi Daphnis egento,
kai Numphan akrêbos* eôn eti Naïda gamen*.
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There are a total of 62 comments on and cross references to this page.
Further comments from R. J. Cholmeley, M.A., The Idylls of Theocritus:
poem 8 (general note)
poem 8, line 1 (general note)
poem 8, line 13: heiê
poem 8, line 13: thêseumestha
poem 8, line 14: thes
poem 8, line 18: kalan
poem 8, line 24: dietmaxen me
poem 8, line 30: iukta
poem 8, line 30: ônlachôn
poem 8, line 41 (general note)
poem 8, line 45 (general note)
poem 8, line 49: hô
poem 8, line 53 (general note)
poem 8, line 57 (general note)
poem 8, line 59 (general note)
poem 8, line 6: moi
poem 8, line 64: mikkos
poem 8, line 72: gar
poem 8, line 74: ou man oude
poem 8, line 79 (general note)
poem 8, line 85: hama
poem 8, line 91: gametheisa
poem 8, line 92 (general note)
Cross references from R. J. Cholmeley, M.A., The Idylls of Theocritus:
* [Commentary: Idylls]
* [(b) ]
--------------------------------------------------------------------------------
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Diodorus Siculus, Library
Editions and translations: Greek | English
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LXXII.[1] Alexander held games in honour of his victories. He performed costly sacrifices to the gods and entertained his friends bountifully. While they were feasting and the drinking was far advanced, as they began to be drunken a madness took possession of the minds of the intoxicated guests.1 [2] At this point one of the women present, Thais by name and Attic by origin, said that for Alexander it would be the finest of all his feats in Asia if he joined them in a triumphal procession, set fire to the palaces, and permitted women's hands in a minute to extinguish the famed accomplishments of the Persians. [3] This was said to men who were still young and giddy with wine, and so, as would be expected, someone shouted out to form the comus and to light torches, and urged all to take vengeance for the destruction of the Greek temples.2 [4] Others took up the cry and said that this was a deed worthy of Alexander alone. When the king had caught fire at their words, all leaped up from their couches and passed the word along to form a victory procession in honour of Dionysus.
[5] Promptly many torches were gathered. Female musicians were present at the banquet, so the king led them all out for the comus to the sound of voices and flutes and pipes, Thais the courtesan leading the whole performance. [6] She was the first, after the king, to hurl her blazing torch into the palace. As the others all did the same, immediately the entire palace area was consumed, so great was the conflagration. It was most remarkable that the impious act of Xerxes, king of the Persians, against the acropolis at Athens should have been repaid in kind after many years by one woman, a citizen of the land which had suffered it, and in sport.
1 Arrian 3.18.11 barely mentions the burning of Persepolis, but the story of Thais was a popular one. It is told in substantially this form by Curtius 5.7 and Plut. Alexander 38.
2 That is, in the invasions of Greece by Dareius and Xerxes. Cp. Book 16.89.2.
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There is one comment on or cross reference to this page.
Cross references from Harry Thurston Peck, Harpers Dictionary of Classical Antiquities (1898):
thais [Thaïs]
--------------------------------------------------------------------------------
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This text is based on the following book(s):
Diodorus Siculus. Diodorus of Sicily in Twelve Volumes with an English Translation by C. H. Oldfather. Vol. 4-8. Cambridge, Mass.: Harvard University Press; London: William Heinemann, Ltd. 1989.
OCLC: 24758311
ISBN: 0674994132, 0674994221, 0674994396, 0674994280, 0674994647
Diodorus Siculus, Library
Editions and translations: Greek | English
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LXXII.[1] ho d' Alexandros epinikia tôn katorthômatôn epitelôn thusias te megaloprepeis tois theois sunetelesen kai tôn philôn lampras hestiaseis epoiêsato. kai dê pote tôn hetairôn euôchoumenôn kai tou men potou probainontos, tês de methês proïousês katesche lussa epi polu tas psuchas tôn oinômenôn. [2] hote dê kai mia tôn parousôn gunaikôn, onoma men Thaïs, Attikê de to genos, eipen kalliston Alexandrôi tôn kata tên Asian pepragmenôn esesthai, ean kômasas met' autôn emprêsêi ta basileia kai ta Persôn periboêta gunaikôn cheires en brachei kairôi poiêsôsin aphanta. [3] toutôn de rhêthentôn eis andras neous kai dia tên methên alogôs meteôrizomenous, hôs eikos, agein tis aneboêse kai daidas haptein kai tên eis ta tôn Hellênôn hiera paranomian amunasthai parekeleueto. [4] sunepeuphêmountôn de kai allôn kai legontôn monôi tên praxin tautên prosêkein Alexandrôi kai tou basileôs sunexarthentos tois logois pantes anepêdêsan ek tou potou kai ton epinikion kômon agein Dionusôi parêngeilan. [5] tachu de plêthous lampadôn athroisthentos kai gunaikôn mousourgôn eis ton poton pareilêmmenôn met' ôidês kai aulôn kai suringôn proêgen ho basileus epi ton kômon, kathêgoumenês tês praxeôs Thaïdos tês hetairas. [6] hautê de meta ton basilea prôtê tên daida kaiomenên êkontisen eis ta basileia: kai tôn allôn tauta praxantôn tachu pas ho peri ta basileia topos katephlechthê dia to megethos tês phlogos kai to pantôn paradoxotaton, to Xerxou tou Persôn basileôs genomenon asebêma peri tên akropolin tôn Athênaiôn mia gunê politis tôn adikêthentôn en paidiai pollois husteron etesi metêlthe tois autois pathesin.
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There is one comment on or cross reference to this page.
Cross references from Harry Thurston Peck, Harpers Dictionary of Classical Antiquities (1898):
thais [Thaïs]
--------------------------------------------------------------------------------
Preferred URL for linking to this page: http://www.perseus.tufts.edu/cgi-bin/ptext?lookup=Diod.+17.72.1
The Annenberg CPB/Project provided support for entering this text.
This text is based on the following book(s):
Diodorus Siculus. Diodorus of Sicily in Twelve Volumes with an English Translation by C. H. Oldfather. Vol. 4-8. Cambridge, Mass.: Harvard University Press; London: William Heinemann, Ltd. 1989.
OCLC: 24758311
ISBN: 0674994132, 0674994221, 0674994396, 0674994280, 0674994647
Aristotle, Poetics
Poetics
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[1461a][1] In another case, perhaps, there is no advantage but "such was the fact," e.g. the case of the arms, "Their spears erect on butt-spikes stood,"1 for that was then the custom, as it still is in Illyria.
As to the question whether anything that has been said or done is morally good or bad, this must be answered not merely by seeing whether what has actually been done or said is noble or base, but by taking into consideration also the man who did or said it, and seeing to whom he did or said it, and when and for whom and for what reason; for example, to secure a greater good or to avoid a greater evil.
Some objections may be met by reference to the diction, for example, by pleading "rare word," e.g. ourêas men prôton, for perhaps he means not mules but sentinels.2 And Dolon, "One that was verily evil of form," it may be not his deformed body but his ugly face, for the Cretans use "fair-formed" for "fair-featured."3 And again "Livelier mix it" may mean not undiluted as for drunkards but quicker.4 Other expressions are metaphorical, for example: Then all the other immortals and men lay all night in slumber," while yet he says: "Yea, when indeed he gazed at the Trojan plain Agamemnon Marvelled at voices of flutes . . ." [20] "All" is used instead of "many" metaphorically, "all" being a species of "many."5 And again, "Alone unsharing "6 is metaphorical; the best known is called the only one.
By intonation also; for example, the solutions of Hippias of Thasos, his " didomen de hoi"7 and to men hou kataputhetai ombrôi8 ; and by punctuation; for example, the lines of Empedocles: Soon mortal grow they that aforetime learnt Immortal ways, and pure erstwhile commingled.9 Or again by ambiguity, e.g. parôichêken de pleô nux, where pleiô is ambiguous.10 Others according to the habitual use of the phrase, e.g. wine and water is called "wine" so you get the phrase "greaves of new-wrought tin";11 or workers in iron are called "braziers," and so Ganymede is said to pour wine for Zeus, though they do not drink wine. This last might however be metaphorical.12
Whenever a word seems to involve a contradiction, one should consider how many different meanings it might bear in the passage, e.g. in "There the bronzen shaft was stayed,"13 we should ask in how many ways "being stayed" might be taken, interpreting the passage in this sense or in that, and keeping as far as possible from the attitude which Glaucon14 describes
1 Hom. Il. 10.152. Problem: "Surely a bad stance: they might so easily fall and cause alarm." Solution: "Homer does not defend it. He merely states a fact." It is thus that we excuse "unpleasant" fiction.
2 Hom. Il. 1.50: "The mules and swift-footed hounds he first beset with his arrows." Apollo is sending plague upon the Greek army. Problem: "Why should he first attack the mules?" Solution: "The word may here mean 'sentiels.'"
3 Hom. Il. 10.316: "One that was verily evil inform but swift in his running." Problem: "If Dolon were deformed, how could he run fast?" Solution: "'Form' may here mean 'feature.'"
4 Hom. Il. 9.202: "Set me, Menoetius' son, a larger bowl for the mingling, Livelier mix it withal and make ready for each one a beaker." Problem: "'Livelier' suggests intemperance." Solution: "Perhaps the word means 'quicker.'" Similar scruples emended the lines in "Young Lochinvar" to read: "And now am I come with this pretty maid To dance but one measure, drink one lemonade."
5 Hom. Il. 2.2 (quoted by mistake for Hom. Il. 10.1) and Hom. Il. 10.13, 14: "Then all the other immortals and all the horse-crested heroes Night-long slumbered, but Zeus the sweet sleep held not. . . (Hom. Il. 2.1, 2) Yea, when indeed he gazed at the Trojan plain, Agamemnon Marvelled at voices of flutes and of pipes and the din of the soldiers." (Hom. Il. 10.13, 14) Problem: "If all were asleep, who was playing the flute?" Solution: "This may be a metaphor; as explained in chapter 21, 'all' is one kind or species of 'many,' and thus by transference 'all' is used for 'many,' the species for the genus."
6 Hom. Il. 18.489: "She alone of all others shares not in the baths of the Ocean." The reference is to the Great Bear. Problem: "Why does Homer say 'she alone' when the other Northern Constellations also do not set?" Solution: "As in the last instance, the may be 'metaphorical,' i.e., the genus, 'sole,' may be here used by transference for one of its species, 'best known.'"
7 Hom. Il. 2.15. Our text is different. Aristotle, who quotes the line agains elsewhere, read thus: "No longer the gods in the halls of Olympus Strive in their plans, for Hera has bent them all to her purpose Thus by her prayers; and we grant him to win the boast of great glory." Zeus is instructing the Dream, whom he is sending to lure Agamemnon to disaster. Problem: "The last statement is a lie." Solution: "Change the accent and the statement didomen de hoi becomes a command (the infinitive didomenai written in a shortened form and used as an imperative ). The lie will then be told by the Dream and not by Zeus, who may thus save his reputation for veracity."
8 Hom. Il. 23.327: "A fathom high from the earth there rises a stump all withered, A stump of an oak or a pine, that rots not at all in the rain." Problem: "The last statement is incredible." Solution: "Alter the breathing and to men ou becomes to men hou and means part of it rots in the rain.'"
9 The Problem is "erstwhile" goes with "pure" or with "commingled." The former interpretation seems to give the best solution. Empedocles is speaking of the elements or atoms.
10 Hom. Il. 10.252: "Come now, the night is far spent and at hand is the dawning, Far across are the stars and more than two parts of the night-time Are gone, but a third is still left us." Problem: If "more than two parts" are gone, a third cannot be left. Solution: pleô here means "full," i.e., " the full night of two-thirds"="full two-thirds of the night is gone," and so Homer's arithmetic is saved.
11 Problem: "Greaves are made not of tin but of an alloy of tin and copper." Solution: "Compounds are called by the name of the more important partner. Just as a mixture of wine and water is called 'wine,' so here an alloy of tin and copper is called 'tin.'" So, too, is whisky and water called "whisky."
12 Nectar:gods::wine: men. Therefore, according to the rules of metaphor in chapter 21, nectar may be called "wine" or "the wine of the gods."
13 Hom. Il. 20.272: "Nay but the weighty shaft of the warlike hero Aeneas Brake not the shield; for the gold, the gift of a god, did withstand it. Through two folds it drave, yet three were beneath, for Hephaestus, Crook-footed god, five folds had hammered; two were of bronze-work, Two underneath were of tin and one was of gold; there the bronzen Shaft of the hero was stayed in the gold." Problem: "Since the gold was presumably outside for the sake of ornament, how could the spear he stayed in the gold and yet penetrate two folds?" Bywater suggests as a solution that "the plate of gold sufficed to stop the course of the spear, though the spear-point actually pierced it and indented the underlying plates of brass."
14 This may well be the Glaucon mentioned in Plato's Ion as an authority on Homer.
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Aristotle. Aristotle in 23 Volumes, Vol. 23, translated by W.H. Fyfe. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1932.
OCLC: 40530941
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Aristotle, Poetics
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[1461a][1] ta de isôs ou beltion men, all' houtôs eichen, hoion ta peri tôn hoplôn, “enchea de sphin orth' epi saurôtêros:” houtô gar tot' enomizon, hôsper kai nun Illurioi.
peri de tou kalôs ê mê kalôs [5] ei eirêtai tini ê pepraktai, ou monon skepteon eis auto to pepragmenon ê eirêmenon bleponta ei spoudaion ê phaulon, alla kai eis ton prattonta ê legonta pros hon ê hote ê hotôi ê hou heneken, hoion ei meizonos agathou, hina genêtai, ê meizonos kakou, hina apogenêtai.
ta de pros tên [10] lexin horônta dei dialuein, hoion glôttêi to “ourêas men prôton:” isôs gar ou tous hêmionous legei alla tous phulakas: kai ton Dolôna, “hos rh' ê toi eidos men eên kakos,” ou to sôma asummetron alla to prosôpon aischron, to gar eueides hoi Krêtes to euprosôpon kalousi: kai to [15] "zôroteron de keraie” ou to akraton hôs oinophluxin alla to thatton. to de kata metaphoran eirêtai, hoion “pantes men rha theoi te kai aneres heudon pannuchioi:” hama de phêsin "ê toi hot' es pedion to Trôikon athrêseien, aulôn suringôn te homadon:” to gar pantes anti tou polloi kata [20] metaphoran eirêtai, to gar pan polu ti. kai to “oiê d' ammoros” kata metaphoran, to gar gnôrimôtaton monon.
kata de prosôidian, hôsper Hippias eluen ho Thasios, to “didomen de hoi euchos aresthai” kai “to men hou kataputhetai ombrôi.” ta de diairesei, hoion Empedoklês “aipsa de thnêt' ephuonto ta prin [25] mathon athanat' einai zôra te prin kekrêto.” ta de amphiboliai, "parôichêken de pleô nux:” to gar pleiô amphibolon estin. ta de kata to ethos tês lexeôs. ton kekramenon oinon phasin einai, hothen pepoiêtai “knêmis neoteuktou kassiteroio:” kai chalkeas tous ton sidêron ergazomenous, hothen eirêtai [30] ho Ganumêdês Dii oinochoeuein, ou pinontôn oinon. eiê d' an touto ge kata metaphoran.
dei de kai hotan onoma ti hupenantiôma ti dokêi sêmainein, episkopein posachôs an sêmêneie touto en tôi eirêmenôi, hoion tôi “têi rh' escheto chalkeon enchos” to tautêi kôluthênai posachôs endechetai, hôdi ê [35] hôdi, hôs malist' an tis hupolaboi: kata tên katantikru ê hôs Glaukôn legei,
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Aristotle. ed. R. Kassel, Aristotle's Ars Poetica. Oxford, Clarendon Press. 1966.
OCLC: 8250552
Plato, Parmenides, Philebus, Symposium, Phaedrus
Symposium
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[215a] have the goodness to take me up short and say that there I am lying; for I will not lie if I can help it. Still, you are not to be surprised if I tell my reminiscences at haphazard; it is anything but easy for a man in my condition to give a fluent and regular enumeration of your oddities.”
1 “The way I shall take, gentlemen, in my praise of Socrates, is by similitudes. Probably he will think I do this for derision; but I choose my similitude for the sake of truth, not of ridicule. For I say
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Plato. Plato in Twelve Volumes, Vol. 1 translated by Harold North Fowler; Introduction by W.R.M. Lamb. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1966. Plato. Plato in Twelve Volumes, Vol. 3 translated by W.R.M. Lamb. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1967. Plato. Plato in Twelve Volumes, Vol. 4 translated by Harold North Fowler. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1977. Plato. Plato in Twelve Volumes, Vol. 9 translated by Harold N. Fowler. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1925.
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Plato, Parmenides, Philebus, Symposium, Phaedrus
Sumposion
Editions and translations: Greek | English
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[215a] pseusomai. ean mentoi anamimnêiskomenos allo allothen legô, mêden thaumasêis: ou gar ti rhaidion tên sên atopian hôd' echonti euporôs kai ephexês katarithmêsai.
Sôkratê d' egô epainein, ô andres, houtôs epicheirêsô, di' eikonôn. houtos men oun isôs oiêsetai epi ta geloiotera, estai d' hê eikôn tou alêthous heneka, ou tou geloiou. phêmi gar dê homoiotaton auton einai tois silênois toutois tois
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Plato. Platonis Opera, ed. John Burnet. Oxford University Press. 1903.
OCLC: 25415852
Theocritus, Idylls
Eidullia
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Boukoliastai Daphnis kai Menalkas
[Boukoliazeo Daphni, tu d' ôidas archeo pratos,
ôidas archeo Daphni, sunapsasthô de Menalkas,
moschôs bousin huphentes*, hupo steiraisi de taurôs.
chhoi men hamai boskointo kai en phulloisi* planôinto
5
mêden atimageleuntes: emin de tu boukoliazeu
ektothen, allôthen de potikrinoito Menalkas.]
Daphnis
Adu men ha moschos garuetai, hadu de chha bous,
hadu de chha surinx chhô boukolos, hadu de kêgôn*.
esti de moi par' hudôr* psuchron stibas, en de nenastai*
10
leukan ek damalan* kala dermata*, tas moi hapasas*
lips komaron trôgoisas apo skopias etinaxe. [p. 100]
tô de thereus phrugontos egô tosson meledainô,
hosson erônte patros muthôn* kai matros akouein.
Houtôs Daphnis aeisen emin, houtôs de Menalkas.
Menalkas
15
Aitna mater ema*, kêgô kalon antron enoikeô
koilais en petraisin: echô de toi hoss' en oneirôi
phainontai, pollas men ois, pollas de chimairas,
hôn moi pros kephalai kai pros posi kôea keitai.
en puri* de druinôi* choria zei*, en puri d' auai
20
phagoi cheimainontos*: echô de toi oud' hoson* ôran
cheimatos ê nôdos karuôn amuloio parontos.
Tois men epeplatagêsa kai autika dôron edôka,
Daphnidi men korunan, tan moi patros etrephen agros,
autophuê, tan oud' an isôs mômasato tektôn,
25
tênôi de strombô kalon ostrakon, hô kreas autos
sitêthên petraisin en Ikariaisi* dokeusas,
pente tamôn+ pent' ousin: ho d' enkanachêsato kochlôi.
Boukolikai Moisai mala chairete*, phainete d' ôidas*,
tas pok' egô tênoisi parôn aeisa nomeusi,
30
mêket' epi glôssas akras+ olophungona phusô.
tettix men tettigi philos, murmaki de murmax,
irêkes d' irêxin, emin de te moisa kai ôida.
tas moi pas eiê pleios domos. oute gar hupnos
out' ear exapinas* glukerôteron, oute melissais
35
anthea: tosson emin Moisai philai. hous men horeunti
gatheusai, tous d' outi potôi dalêsato Kirkê. [p. 101]
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Further comments from R. J. Cholmeley, M.A., The Idylls of Theocritus:
poem 9 (general note)
poem 9, line 1 (general note)
poem 9, line 20: ê nôdos
poem 9, line 28 (general note)
poem 9, line 29: parôn
poem 9, line 3: hupo
poem 9, line 30: mêketi
poem 9, line 35 (general note)
poem 9, line 36 (general note)
poem 9, line 6: ek tothen
poem 9, line 7 (general note)
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Idylls. Theocritus. R. J. Cholmeley, M.A. London. George Bell & Sons. 1901.
Apollodorus, Library and Epitome (ed. Sir James George Frazer)
Editions and translations: Greek (ed. Sir James George Frazer) | English (ed. Sir James George Frazer)
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[2] Maia, the eldest, as the fruit of her intercourse with Zeus, gave birth to Hermes in a cave of Cyllene.1 He was laid in swaddling-bands on the winnowing fan,2 but he slipped out and made his way to Pieria [p. 7] and stole the kine which Apollo was herding.3 And lest he should be detected by the tracks, he put [p. 9] shoes on their feet and brought them to Pylus, and hid the rest in a cave; but two he sacrificed and nailed the skins to rocks, while of the flesh he boiled and ate some,4 and some he burned. And quickly he departed to Cyllene. And before the cave he found a tortoise browsing. He cleaned it out, strung the shell with chords made from the kine he had sacrificed, and having thus produced a lyre he invented also a plectrum.5 But Apollo came to Pylus6 in search of the kine, and he questioned the inhabitants. They said that they had seen a boy driving cattle, but could not say whither they had been driven, because they could find no track. Having discovered the thief by divination,7 Apollo came to Maia at Cyllene and accused Hermes. But she showed him the child in his swaddling-bands. So Apollo brought him to Zeus, and claimed the kine; and when Zeus bade him restore them, Hermes denied that he had them, but not being believed he led Apollo to Pylus and restored the kine. Howbeit, when Apollo heard the lyre, he gave the kine in exchange for it. And while Hermes pastured them, he again made himself a shepherd's pipe and piped on it.8 And [p. 11] wishing to get the pipe also, Apollo offered to give him the golden wand which he owned while he herded cattle.9 But Hermes wished both to get the wand for the pipe and to acquire the art of divination. So he gave the pipe and learned the art of divining by pebbles.10 And Zeus appointed him herald to himself and to the infernal gods.
1 The following account of the birth and youthful exploits of Hermes is based, whether directly or indirectly, on the beautiful Homeric Hymn to Hermes, though it differs from the hymn on a few minor points, as to which Apollodorus may have used other sources. Compare The Homeric Hymns, ed. T. W. Allen and E. E. Sikes, pp. 130ff. Among the other literary sources to which Apollodorus may have had recourse was perhaps Sophocles's satyric play Ichneutae, or The Trackers. See below.
2 Compare the HH Herm. 21; HH Herm. 63; HH Herm. 150ff.; HH Herm. 254; HH Herm. 290; HH Herm. 358; Sophocles, Ichneutae 269 (The Fragments of Sophocles, ed. A. C. Pearson, ii.258). So Dionysus at birth is said to have been laid on a winnowing-fan (Serv. Verg. G. 1.166): hence he got the surname of “He of the Winnowing-fan” (Liknitês, Plut. Isis et Osiris 35). These traditions as to the gods merely reflected an ancient Greek custom of placing newborn children in winnowing-fans “as an omen of wealth and fruitfulness” (plouton kai karpous oiônizomenoi. See the Scholiast on Callimachus, Hymn 1.48 (Callimachea, ed. O. Schneider, i.109). As to the symbolism of the custom, see W. Mannhardt, “Kind und Korn,” Mythologische Forschungen, pp. 351-374; Miss J. E. Harrison, “Mystica Vannus Iacchi,” JHS xxiii. (1903), pp. 292-324. The custom was not confined to ancient Greece, but has been widely practised in India and other parts of the east down to modern times. The motives assigned or implied for it are various. Sometimes it seems to have been intended to ensure the wealth and prosperity of the infant, sometimes to guard it against the evil eye and other dangerous influences. See Spirits of the Corn and of the Wild, i.5-11. To quote a single example, among the Brahuis of Baluchistan, “most good parents keep their babe for the first six days in a chaj, or winnowing-basket, that God may vouchsafe them full as many children as the basket can hold grain . . . But some folk will have nothing to do with a winnowing-basket; it harbours epilepsy, they say, though how or why I am at a loss to think. So they lay the child in a sieve, that good luck may pour upon him as abundantly as grain pours through a sieve” (Denys Bray, The Life-History of a BrāhūīLondon, 1913, p. 13). The substitution of a corn-sieve for a winnowing-fan seems to be common elsewhere.
3 Compare HH Herm. 22ff.; Ant. Lib. 23; Ov. Met. 2.680ff. The theft of cattle by the infant Hermes was the subject of Sophocles's satyric drama Ichneutae, or The Trackers, of which some considerable fragments have been discovered in recent years. The scene of the play is laid on Mount Cyllene. Apollo appears and complains of the loss of the cattle, describes how he has come from Thessaly and through Boeotia in search of them, and offers a reward to anyone who will help him to find the missing beasts. The proclamation reaches the ears of Silenus, who hurries to the scene of action and warmly proffers the services of himself and his Satyrs in the search, only stipulating that the reward shall take the solid shape of cash down. His offer being accepted, the Satyrs at once open on the scent like sleuth-hounds and soon discover confused tracks of cattle pointing in different directions. But in the very heat of this discovery they are startled by a strange sound, the like of which they had never heard before. It is, in fact, the muffled sound of the lyre played by the youthful Hermes in the cave. At this point the nymph Cyllene issues from the cavern and upbraids the wild creatures with the hubbub they are raising in the stillness of the green wooded hills. The Satyrs tender a humble apology for their intrusion, but request to know the meaning of the strange sounds that proceed from the bowels of the earth. In compliance with their request the nymph explains how Zeus had secretly begotten Hermes on Maia in the cave, how she herself was acting temporarily as nurse to the child, how the infant grew at an astonishing and even alarming rate, and how, being detained in the cave by his father's orders, he devoted his leisure hours to constructing out of a dead beast a curious toy which emitted musical notes. Being pressed for a fuller explanation she describes how Hermes made the lyre out of a tortoise shell, how the instrument was “his only balm of grief, his comforter,” and how the child was transported with delight at the ravishing sweetness of the tones which spoke to him from the dead beast. Unmoved by this touching description, the Satyrs at once charge the precocious infant with having stolen the cattle. His nurse indignantly repels the charge, stoutly declaring that the poor child had inherited no propensity to thieving either from its father or from its mother, and recommending his accusers to go and look for the thief elsewhere, since at their age, with their long beards and bald heads, they ought to know better than to trump up such ridiculous accusations, for which they may yet have to smart. The nurse's passionate defence of her little charge makes no more impression on the Satyrs than her previous encomium on his musical talent: indeed their suspicions are quickened by her reference to the hides which the infant prodigy had used in the construction of the lyre, and they unhesitatingly identify the skins in question with those of the missing cattle. Strong in this conviction, they refuse to budge till the culprit has been made over to them. At this point the Greek text begins to fail; we can just catch a few disjointed fragments of a heated dialogue between the nurse and the satyrs; the words “cows,” “thief,” “rascal,” and so forth, occur with painful iteration, then all is silence. See The Fragments of Sophocles, ed. A. C. Pearson, vol. i. pp. 224-270. From this seemingly simple piece of mild buffoonery Miss J. E. Harrison would extract a ritual of serious and indeed solemn significance, of which, however, she admits that the author of the play was himself probably quite unconscious. See her learned essay in Essays and Studies presented to William Ridgeway, ed. E. C. Quiggin (Cambridge, 1913), pp. 136ff.
4 In the HH Herm. 115ff. we are told that Hermes roasted the flesh of two oxen and divided it into twelve portions (for the twelve gods), but that in spite of hunger he ate none of it himself.
5 Compare Sophocles, Ichneutae 278ff. (The Fragments of Sophocles, ed. A. C. Pearson, ii.259). In the HH Herm. 22ff., the invention of the lyre by Hermes precedes his theft of the cattle.
6 In the HH Herm. 185ff. it is to Onchestus in Boeotia, not to Pylus, that Apollo goes at first to inquire after the missing cattle.
7 Compare the HH Herm. 213ff., where it is said that Apollo discovered Hermes to be the thief through observing a certain long-winged bird.
8 Compare the HH Herm. 511ff., where, however, nothing is said about an attempt of Apollo to get the pipes from Hermes, or about an exchange of the pipes for the golden wand. However, there is a lacuna in the hymn after verse 526, and the missing passage may have contained the exchange in question and the request of Hermes for the gift of divination, both of which are mentioned by Apollodorus but omitted in the hymn as it stands at present. See Allen and Sikes on the HH Herm. 526ff., in their edition of the Homeric Hymns, p. 190.
9 For the gift of the golden wand, see HH Herm. 527ff.
10 Compare the HH Herm. 552ff. The reference is to the divining pebbles called thriae, which were personified as three winged sisters who dwelt on Parnassus, and are said to have been the nurses of Apollo. See Zenobius, Cent. v.75; Callimachus, Hymn to Apollo 45, with the Scholiast; Etymologicum Magnum, s.v. Thria, p. 455.45; Hesychius, s.v. thriai; Anecdota Graeca, ed. Bekker, i.265.11, s.vThriasion pedion.. According to one account, the divining pebbles were an invention of Athena, which so disgusted Apollo that Zeus caused that mode of divination to fall into discredit, though it had been in high repute before; and Apollo vented his spite at the practitioners of a rival art by saying that “There be many that cast pebbles, but few prophets.” See Zenobius, Cent. v.75; Stephanus Byzantius, s.v. Thria. This tradition may perhaps be accepted as evidence that in time the simple mode of divination by pebbles went out of fashion, being cast into the shade by the far more stately and imposing ritual of the frenzied prophetesses at Delphi, whose wild words were accepted as the very utterances of the deity. However, we are informed that in the temple at Delphi there were divining pebbles in a bowl on a tripod, and that when an inquirer applied to the oracle, the pebbles danced about in the bowl, while the inspired priestess prophesied. See Nonnus, in Westermann's Mythographi Graeci, Appendix Narrationum 67, p. 384; Suidas, s.v. Puthô. As to Greek divination by pebbles, see A. Bouche-Leclercq, Histoire de la Divination dans l'Antiquité, i.192,ff.; and Frazer, note on Paus. 7.25.10 (vol. iv. pp. 172ff.)
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Cross references from Harry Thurston Peck, Harpers Dictionary of Classical Antiquities (1898):
lacedaemon [Lacedaemon]
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Apollodorus. Apollodorus, The Library, with an English Translation by Sir James George Frazer, F.B.A., F.R.S. in 2 Volumes. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1921. Includes Frazer's notes.
OCLC: 28280131
ISBN: 0674991354, 0674991362
Apollodorus, Library and Epitome (ed. Sir James George Frazer)
Editions and translations: Greek (ed. Sir James George Frazer) | English (ed. Sir James George Frazer)
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[2] Maia men oun hê presbutatê Dii sunelthousa en antrôi tês Kullênês Hermên tiktei. houtos en sparganois epi tou liknou keimenos, ekdus eis [p. 6] Pierian paraginetai, kai kleptei boas has enemen Apollôn. hina de mê phôratheiê hupo tôn ichnôn, [p. 8] hupodêmata tois posi periethêke, kai komisas eis Pulon tas men loipas eis spêlaion apekrupse, duo de katathusas tas men bursas petrais kathêlôse, tôn de kreôn ta men katênalôsen hepsêsas ta de katekause: kai tacheôs eis Kullênên ôicheto. kai heuriskei pro tou antrou nemomenên chelônên. tautên ekkatharas, eis to kutos chordas enteinas ex hôn ethuse boôn kai ergasamenos luran heure kai plêktron. Apollôn de tas boas zêtôn eis Pulon aphikneitai, kai tous katoikountas anekrinen. hoi de idein men paida elaunonta ephaskon, ouk echein de eipein poi pote êlathêsan dia to mê heurein ichnos dunasthai. mathôn de ek tês mantikês ton keklophota pros Maian eis Kullênên paraginetai, kai ton Hermên êitiato. hê de epedeixen auton en tois sparganois. Apollôn de auton pros Dia komisas tas boas apêitei. Dios de keleuontos apodounai êrneito. mê peithôn de agei ton Apollôna eis Pulon kai tas boas apodidôsin. akousas de tês luras ho Apollôn antididôsi tas boas. Hermês de tautas nemôn suringa palin pêxamenos esurizen. Apollôn de kai [p. 10] tautên boulomenos labein, tên chrusên rhabdon edidou hên ekektêto boukolôn. ho de kai tautên labein anti tês suringos êthele kai tên mantikên epelthein: kai dous didasketai tên dia tôn psêphôn mantikên. Zeus de auton kêruka heautou kai theôn hupochthoniôn tithêsi.
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Cross references from Harry Thurston Peck, Harpers Dictionary of Classical Antiquities (1898):
lacedaemon [Lacedaemon]
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Apollodorus. Apollodorus, The Library, with an English Translation by Sir James George Frazer, F.B.A., F.R.S. in 2 Volumes. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1921. Includes Frazer's notes.
OCLC: 28280131
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Hesiod, Shield of Heracles
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[245] And the men who were elders and on whom age had laid hold were all together outside the gates, and were holding up their hands to the blessed gods, fearing for their own sons. But these again were engaged in battle: and behind them the dusky Fates, gnashing their white fangs, [250] lowering, grim, bloody, and unapproachable, struggled for those who were falling, for they all were longing to drink dark blood. So soon as they caught a man overthrown or falling newly wounded, one of them would clasp her great claws about him, and his soul would go down to Hades [255] to chilly Tartarus. And when they had satisfied their souls with human blood, they would cast that one behind them, and rush back again into the tumult and the fray. Clotho and Lachesis were over them and Atropos less tall than they, a goddess of no great frame, yet [260] superior to the others and the eldest of them. And they all made a fierce fight over one poor wretch, glaring evilly at one another with furious eyes and fighting equally with claws and hands. By them stood Darkness of Death, mournful and fearful, [265] pale, shrivelled, shrunk with hunger, swollen-kneed. Long nails tipped her hands, and she dribbled at the nose, and from her cheeks blood dripped down to the ground. She stood leering hideously, and much dust sodden with tears lay upon her shoulders.
[270] Next, there was a city of men with goodly towers; and seven gates of gold, fitted to the lintels, guarded it. The men were making merry with festivities and dances; some were bringing home a bride to her husband on a well-wheeled car, while the bridalsong swelled high, [275] and the glow of blazing torches held by handmaidens rolled in waves afar. And these maidens went before, delighting in the festival; and after them came frolicsome choirs, the youths singing soft-mouthed to the sound of shrill pipes, while the echo was shivered around them,
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Cross references from Sir Richard Jebb, Commentary on Sophocles: Oedipus at Colonus:
*
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Hesiod. The Homeric Hymns and Homerica with an English Translation by Hugh G. Evelyn-White. Shield of Heracles. Cambridge, MA.,Harvard University Press; London, William Heinemann Ltd. 1914. Archaisms were removed from this translation as listed in Revision section below.
OCLC: 41785942
ISBN: 0674990633
Hesiod, Shield of Heracles
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245
andres d', hoi presbêes esan gêras te memarpen,
athrooi ektosthen puleôn esan, an de theoisi
cheiras echon makaressi, peri spheteroisi tekessi
deidiotes: toi d' aute machên echon. hai de met' autous
Kêres kuaneai, leukous arabeusai odontas,
250
deinôpai blosurai te daphoinai t' aplêtai te
dêrin echon peri piptontôn: pasai d' ar' hiento
haima melan pieein: hon de prôton memapoien
keimenon ê piptonta neoutaton, amphi men autôi
ball' onuchas megalous, psuchê d' Aidosde katêien
255
Tartaron es kruoenth'. hai de phrenas eut' aresanto
haimatos andromeou, ton men rhiptaskon opissô,
aps d' homadon kai môlon ethuneon autis iousai.
Klôthô kai Lachesis sphin ephestasan: hê men huphêssôn
Atropos ou ti pelen megalê theos, all' ara hê ge
260
tôn ge men allaôn propherês t' ên presbutatê te.
pasai d' amph' heni phôti machên drimeian ethento.
deina d' es allêlas drakon ommasi thumênasai,
en d' onuchas cheiras te thraseias isôsanto.
par d' Achlus heistêkei epismugerê te kai ainê,
265
chlôrê austaleê limôi katapeptêuia,
gounopachês, makroi d' onuches cheiressin hupêsan.
tês ek men rhinôn muxai rheon, ek de pareiôn
haim' apeleibet' eraz': hê d' aplêton sesaruia
heistêkei, pollê de konis katenênothen ômous,
270
dakrusi mudaleê. para d' eupurgos polis andrôn:
chruseiai de min eichon huperthuriois araruiai
hepta pulai: toi d' andres en aglaïêis te chorois te
terpsin echon: toi men gar eussôtrou ep' apênês
êgont' andri gunaika, polus d' humenaios orôrei:
275
têle d' ap' aithomenôn daïdôn selas eiluphaze
chersin eni dmôiôn: tai d' aglaïêi tethaluiai
prosth' ekion: têisin de choroi paizontes heponto.
toi men hupo ligurôn suringôn hiesan audên
ex hapalôn stomatôn, peri de sphisin agnuto êchô.
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There are a total of 2 comments on and cross references to this page.
Cross references from Sir Richard Jebb, Commentary on Sophocles: Oedipus at Colonus:
*
Cross references from W. Walter Merry, James Riddell, D. B. Monro, Commentary on the Odyssey (1886):
6, 28 [Book 6 (z)]
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OCLC: 41785942
ISBN: 0674990633
Pausanias, Description of Greece
Arcadia
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XXXI.[1] At the other end, the western, of the portico is an enclosure sacred to the Great Goddesses. The Great Goddesses are Demeter and the Maid, as I have already explained in my account of Messenia,1 and the Maid is called Saviour by the Arcadians. Carved in relief before the entrance are, on one side Artemis, on the other Asclepius and Health. [2] Of the Great Goddesses, Demeter is of stone throughout, but the Saviour has drapery of wood. The height of each is about fifteen feet. The images . . . and before them he made small maids in tunics reaching to the ankles, each of whom carries on her head a basket full of flowers. They are said to be daughters of Damophon, but those inclining to a more religious interpretation hold that they are Athena and Artemis gathering the flowers with Persephone. [3] By the side of Demeter there is also a Heracles about a cubit high. This Heracles, says Onomacritus in his poem, is one of those called Idaean Dactyls. Before it stands a table, on which are carved in relief two seasons, Pan with pipes, and Apollo playing the harp. There is also an inscription by them saying that they are among the first gods. [4] Nymphs too are carved on the table: Neda carrying an infant Zeus, Anthracia, another Arcadian nymph, holding a torch, and Hagno with a water-pot in one hand and a bowl in the other. Anchirhoe and Myrtoessa carry water-pots, with what is meant to be water coming down from them. Within the precinct is a temple of Zeus Friendly. Polycleitus of Argos made the image; it is like Dionysus in having buskins as footwear and in holding a beaker in one hand and a thyrsus in the other, but an eagle sitting on the thyrsus does not fit in with the received accounts of Dionysus. [5] Behind this temple is a small grove of trees surrounded by a wall; nobody may go inside, and before it are images of Demeter and the Maid some three feet high. Within the enclosure of the Great Goddesses is also a sanctuary of Aphrodite. Before the entrance are old wooden images of Hera, Apollo and the Muses, brought, it is said, from Trapezus, [6] and in the temple are images made by Damophon, a wooden Hermes and a wooden Aphrodite with hands, face and feet of stone. The surname Deviser given to the goddess is, in my opinion, a most apt one; for very many are the devices, and most varied are the forms of speech invented by men because of Aphrodite and her works. [7] In a building stand statues also, those of Callignotus, Mentas, Sosigenes and Polus. These men are said to have been the first to establish at Megalopolis the mysteries of the Great Goddesses, and the ritual acts are a copy of those at Eleusis. Within the enclosure of the goddesses are the following images, which all have a square shape: Hermes, surnamed Agetor, Apollo, Athena, Poseidon, Sun too, surnamed Saviour, and Heracles. There has also been built for them a of vast size, and here they celebrate the mysteries in honor of the goddesses.
[8] To the right of the temple of the Great Goddesses there is also a sanctuary of the Maid. The image is of stone, about eight feet high; ribbons cover the pedestal all over. Women may enter this sanctuary at all times, but men enter it only once every year. Adjoining the market-place on the west there is built a gymnasium. [9] Behind the portico called after Philip of Macedon are two hills, rising to no great height. Ruins of a sanctuary of Athena Polias are on one, while on the other2 a temple of Hera Full-grown, this too being in ruins. Under this hill is a spring called Bathyllus, which is one of the tributaries that swell the Helisson.
2 This sense can scarcely be got from the Greek. The emendations would give (a ) (Kayser's and my second ) the sense of the translation, and (b ) (my first ) “On one of them are ruins of a sanctuary and a temple,” etc.
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There are a total of 6 comments on and cross references to this page.
Cross references from Andrew Stewart, One Hundred Greek Sculptors: Their Careers and Extant Works:
2, 3, 2 [The Peloponnese: The Polykleitan School]
Cross references from Sir Richard Jebb, Commentary on Sophocles: Oedipus at Colonus:
* [668-719: First stasimon]
* [1-116: Prologue]: es men dê to entos esodos ouk estin anthrôpois
Cross references from Sir Richard Jebb, Commentary on Sophocles: Electra:
* [251-471]
Cross references from Thomas W. Allen, E. E. Sikes, Commentary on the Homeric Hymns:
* [HYMN TO DEMETER]
Cross references from Reginald Walter Macan, Herodotus: The Seventh, Eighth, & Ninth Books with Introduction and Commentary:
9, 35
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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
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XXXI.[1] to de heteron peras tês stoas parechetai to pros hêliou dusmôn peribolon theôn hieron tôn Megalôn. hai de eisin hai Megalai theai Dêmêtêr kai Korê, kathoti edêlôsa êdê kai en têi Messêniai sungraphêi: tên Korên de Sôteiran kalousin hoi Arkades. epeirgasmenoi de epi tupôn pro tês esodou têi men Artemis, têi de Asklêpios esti kai Hugeia. [2] theai de hai Megalai Dêmêtêr men lithou dia pasês, hê de Sôteira ta esthêtos echomena xulou pepoiêtai: megethos de hekateras pente pou kai deka eisi podes. ta te agalmata kai pro autôn koras epoiêsen ou megalas, en chitôsi te kathêkousin es sphura kai anthôn anapleôn hekatera talaron epi têi kephalêi pherei: einai de thugateres tou Damophôntos legontai, tois de epanagousin es to theioteron dokei sphas Athênan te einai kai Artemin ta anthê meta tês Persephonês sullegousas. [3] esti de kai Hêraklês para têi Dêmêtri megethos malista pêchun: touton ton Hêraklea einai tôn Idaiôn kaloumenôn Daktulôn Onomakritos phêsin en tois epesi. keitai de trapeza emprosthen, epeirgasmenai te ep' autêi duo te eisin Hôrai kai echôn Pan suringa kai Apollôn kitharizôn: esti de kai epigramma ep' autois einai sphas theôn tôn prôtôn. [4] pepoiêntai de epi trapezêi kai Numphai: Neda men Dia pherousa esti nêpion paida, Anthrakia de numphê tôn Arkadikôn kai hautê daida echousa estin, Hagnô de têi men hudrian, en de têi heterai cheiri phialên: Anchiroês de kai Murtôessês eisin hudriai ta phorêmata, kai hudôr dêthen ap' autôn kateisin. tou peribolou de estin entos Philiou Dios naos, Polukleitou men tou Argeiou to agalma, Dionusôi de empheres: kothornoi te gar ta hupodêmata estin autôi kai echei têi cheiri ekpôma, têi de heterai thurson, kathêtai de aetos epi tôi thursôi: kaitoi ge es Dionuson legomenois touto ouch homologoun esti. [5] toutou de opisthen tou naou dendrôn estin alsos ou mega, thrinkôi periechomenon: es men dê to entos esodos ouk estin anthrôpois+, pro de autou Dêmêtros kai Korês hoson te podôn triôn eisin agalmata. esti de entos tou peribolou tôn Megalôn theôn kai Aphroditês hieron. pro men dê tês esodou xoana estin archaia, Hêra kai Apollôn te kai Mousai--tauta komisthênai phasin ek Trapezountos--, agalmata de en tôi naôi Damophôn [6] epoiêsen Hermên xulou kai Aphroditês xoanon: kai tautês cheires eisi lithou kai prosôpon te kai akroi podes. tên de epiklêsin têi theôi Machanitin orthotata ethento emoi dokein: Aphroditês [te] heneka kai ergôn tôn tautês pleistai men epitechnêseis, pantoia de anthrôpois aneurêmena es logous estin. [7] hestêkasi de kai andriantes en oikêmati, Kallignôtou te kai Menta kai Sôsigenous te kai Pôlou: katastêsasthai de houtoi Megalopolitais legontai prôton tôn Megalôn theôn tên teletên, kai ta drômena tôn Eleusini esti mimêmata. keitai de entos tou peribolou theôn tosade allôn agalmata to tetragônon parechomena schêma, Hermês te epiklêsin Agêtôr kai Apollôn kai Athêna te kai Poseidôn, eti de Hêlios epônumian echôn Sôtêr [de] einai kai Hêraklês. ôikodomêtai de kai sphisi megethei mega, kai agousin entautha tên teletên tais theais.
[8] tou naou de tôn Megalôn theôn estin hieron en dexiai kai Korês: lithou de to agalma podôn oktô malista: tainiai de epechousi dia pantos to bathron. es touto to hieron gunaixi men ton panta estin esodos chronon, hoi de andres ou pleon ê hapax kata etos hekaston es auto esiasi. gumnasion de têi agorai suneches kata hêliou dusmas estin ôikodomêmenon. [9] tês stoas de hên apo tou Makedonos Philippou kalousi, tautês eisi duo opisthen lophoi, ouk es hupsos anêkontes: ereipia de Athênas hierou Poliados epi autôi, kai tôi heterôi naos estin Hêras Teleias, homoiôs kai tauta ereipia. hupo toutôi tôi lophôi Bathullos kaloumenê pêgê suntelei kai hautê tôi potamôi Helissonti es megethos.
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There are a total of 6 comments on and cross references to this page.
Cross references from Andrew Stewart, One Hundred Greek Sculptors: Their Careers and Extant Works:
2, 3, 2 [The Peloponnese: The Polykleitan School]
Cross references from Sir Richard Jebb, Commentary on Sophocles: Oedipus at Colonus:
* [668-719: First stasimon]
Cross references from Sir Richard Jebb, Commentary on Sophocles: Electra:
* [251-471]
Cross references from Thomas W. Allen, E. E. Sikes, Commentary on the Homeric Hymns:
* [HYMN TO DEMETER]
Cross references from Reginald Walter Macan, Herodotus: The Seventh, Eighth, & Ninth Books with Introduction and Commentary:
9, 35
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Pausanias. Pausaniae Graeciae Descriptio, 3 vols. F. Spiro. Leipzig, Teubner. 1903.
OCLC: 16685758
Homeric Hymns (ed. Hugh G. Evelyn-White)
To Hermes
Editions and translations: Greek (ed. Hugh G. Evelyn-White) | English (ed. Hugh G. Evelyn-White)
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But you are able to learn whatever you please. [490] So then, I will give you this lyre, glorious son of Zeus, while I for my part will graze down with wild-roving cattle the pastures on hill and horse-feeding plain: so shall the cows covered by the bulls calve abundantly both males and females. And now there is no need for you, [495] bargainer though you are, to be furiously angry.”
When Hermes had said this, he held out the lyre: and Phoebus Apollo took it, and readily put his shining whip in Hermes' hand, and ordained him keeper of herds. The son of Maia received it joyfully, [500] while the glorious son of Leto, the lord far-working Apollo, took the lyre upon his left arm and tried each string with the key. Awesomely it sounded at the touch of the god, while he sang sweetly to its note.
Afterwards they two, the all-glorious sons of Zeus turned the cows back towards the sacred meadow, [505] but themselves hastened back to snowy Olympus, delighting in the lyre. Then wise Zeus was glad and made them both friends. And Hermes loved the son of Leto continually, even as he does now, when he had given the lyre as token to the Far-shooter, [510] who played it skilfully, holding it upon his arm. But for himself Hermes found out another cunning art and made himself the pipes whose sound is heard afar.
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Further comments from Thomas W. Allen, E. E. Sikes, Commentary on the Homeric Hymns:
line 485: sunÊtheiiêsin
line 485: athuromenÊ
line 488: metêora
line 488: thrulizoi
line 510: himertên dedaôs
line 510: ePôlenion
Cross references from Thomas W. Allen, E. E. Sikes, Commentary on the Homeric Hymns:
* [SECOND CENTURY A.D.]
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Anonymous. The Homeric Hymns and Homerica with an English Translation by Hugh G. Evelyn-White. Homeric Hymns. Cambridge, MA.,Harvard University Press; London, William Heinemann Ltd. 1914.
OCLC: 41785942
ISBN: 0674990633
Homeric Hymns (ed. Hugh G. Evelyn-White)
Eis Hermên
Editions and translations: Greek (ed. Hugh G. Evelyn-White) | English (ed. Hugh G. Evelyn-White)
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soi d' autagreton esti daêmenai, hotti menoinais.
490
kai toi egô dôsô tautên, Dios aglae koure:
hêmeis d' aut' oreos te kai hippobotou pedioio
bousi* nomous, Ekaerge, nomeusomen agrauloisin.
enthen halis* texousi boes taurois:, migeisai
migdên thêleias te kai arsenas: oude ti se chrê
495
kerdaleon per eonta perizamenôs kecholôsthai.
hôs eipôn ôrex': ho d' edexato Phoibos Apollôn,
Ermêi d' engualixen hekôn mastiga phaeinên,
boukolias t' epetellen: edekto de Maiados huios
gêthêsas: kitharin de labôn ep' aristera cheiros
500
Lêtous aglaos huios, anax hekaergos Apollôn,
plêktrôi epeirêtize kata menos: hê d' hupenerthe
smerdaleon* konabêse: theos d' hupo kalon aeisen*.
entha boas men epeita poti zatheon leimôna
etrapetên: autoi de, Dios perikallea tekna,
505
apsorroi pros Olumpon aganniphon errôsanto
terpomenoi phormingi: charê d' ara mêtieta Zeus,
amphô d' es philotêta sunêgage: kai ta men Hermês
Lêtoïdên ephilêse diamperes hôs eti* kai nun,
sêmat' epei kitharin men Hekêbolôi engualixen
510
himertên, dedaôs*, ho d' epôlenion kitharizen:
autos d' auth' heterês sophiês ekmassato technên:
suringôn enopên poiêsato têloth' akoustên.
--------------------------------------------------------------------------------
There are a total of 11 comments on and cross references to this page.
Further comments from Thomas W. Allen, E. E. Sikes, Commentary on the Homeric Hymns:
line 488: metêora
line 488: thrulizoi
line 494: migdêN
line 497: echôn
line 497: huPenerthe
line 507: kai ta men
line 509: sêmat
line 510: ePôlenion
line 512 (general note)
Cross references from Thomas W. Allen, E. E. Sikes, Commentary on the Homeric Hymns:
* [SECOND CENTURY A.D.]
--------------------------------------------------------------------------------
Preferred URL for linking to this page: http://www.perseus.tufts.edu/cgi-bin/ptext?lookup=HH+4+488
The Annenberg CPB/Project provided support for entering this text.
This text is based on the following book(s):
Anonymous. The Homeric Hymns and Homerica with an English Translation by Hugh G. Evelyn-White. Homeric Hymns. Cambridge, MA.,Harvard University Press; London, William Heinemann Ltd. 1914.
OCLC: 41785942
ISBN: 0674990633
Sophocles, Electra (ed. Sir Richard Jebb)
Clytaemnestra
Editions and translations: Greek (ed. Sir Richard Jebb) | English (ed. Sir Richard Jebb)
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Paedagogus
[680] I was sent for that purpose, and will tell you all. Having gone to the shrine which is Greece's common glory in order to compete for Delphi's prizes and having heard the herald's loud summons to the foot-race, the first contest, [685] he entered the lists, a brilliant form, a wonder in the eyes of all there. When he had finished the race at the point where it began, he went out with the glorious honor of victory. To say the most with the least words, I do not know the man whose deeds and triumphs have matched his. [690] But this one thing you must know: in all the contests that the judges announced, he carried away the prize, and men deemed him happy as often as the herald proclaimed him an Argive, by name Orestes, son of [695] Agamemnon, who once marshalled Greece's famous expedition.
So far Orestes fared as I described. But when a god sends harm, not even the strong man can escape. For on another day, when with the rising sun there was held the race of the swift-footed horses, [700] he entered it along with many charioteers. One was an Achaean, one from Sparta; two masters of yoked cars were Libyans; Orestes, driving Thessalian mares, came fifth among them; the sixth was from Aetolia, [705] with chestnut colts; a Magnesian was the seventh; the eighth, with white horses, was of Aenian stock; the ninth hailed from Athens, built of gods; there was a Boeotian too, making the tenth chariot. They took their stations where the appointed umpires [710] placed them by lot and ranged the cars. Then at the sound of the bronze trumpet, they started. All shouted to their horses, and shook the reins in their hands; the whole course was filled with the clatter of rattling chariots; and the dust flew upward. [715] All of them in a confused throng kept plying their goads unsparingly, so that one of them might pass the wheel-hubs and the snorting steeds of his rivals; for both at their backs and at their rolling wheels the breath of the horses foamed and smattered. [720] Orestes, driving close to the near edge of the turning-post, almost grazed it with his wheel each time and, giving rein to the trace-horse on the right, he checked the horse on the inner side. To this point, all the chariots still stood upright. But then the Aenian's [725] hard-mouthed colts carried him out of control as they passed out of the turn from the sixth into the seventh lap and dashed their foreheads against the rig of the Barcaean. Next, as a result of this one mishap, the cars kept smashing and colliding with each other, and the whole [730] race-ground of Crisa swelled with shipwrecked chariots.
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There are a total of 22 comments on and cross references to this page.
Further comments from Sir Richard Jebb, Commentary on Sophocles: Electra:
line 680: kapempomên
line 680: kai &#ch2026; phrasô
line 685: eisêlthe
line 690: hosôn
line 690: eisekêruxan
line 690: brabês
line 705: xanthaisi
line 705: pôlois
line 705: Magnês
line 715: phoreith
line 720: hup' autên
line 720: eschatên stêlên
Cross references from Herbert Weir Smyth, A Greek Grammar for Colleges:
2877 [Conjunctional kai]: kapempomên pros tauta kai to pan phrasô
Cross references from Sir Richard C. Jebb, Commentary on Sophocles: Oedipus Tyrannus:
132: hupostrophês
Cross references from Raphael Kühner, Friedrich Blass, Ausführliche Grammatik der Griechischen Sprache (ed. Ildar Ibraguimov):
54 [E. Elisio inversa oder Aphäresis.]
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: Antigone:
* [1155-1352]: kapempomên pros tauta kai to pan phrasô
* [376-581]
Cross references from Sir Richard Jebb, Commentary on Sophocles: Ajax:
* [1223-1420]
Cross references from Sir Richard Jebb, Commentary on Sophocles: Electra:
* [516-1057]
* [121-250]
* [251-471]
* [516-1057]
* [121-250]
* [1098-1383]
* [1398-1510]
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 APOLLO]
--------------------------------------------------------------------------------
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This text is based on the following book(s):
Sophocles. The Electra of Sophocles. Edited with introduction and notes by Sir Richard Jebb. Sir Richard Jebb. Cambridge. Cambridge University Press. 1894.
OCLC: 39793726
Sophocles, Electra (ed. Sir Richard Jebb)
Klutaimnêstra
Editions and translations: Greek (ed. Sir Richard Jebb) | English (ed. Sir Richard Jebb)
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Paidagôgos
680
kapempomên* pros tauta* kai to pan phrasô++*.
keinos gar* elthôn eis to kleinon Hellados*
proschêm' agônos+* Delphikôn athlôn* charin,
hot' êisthet' andros orthiôn* kêrugmatôn+
dromon* prokêruxantos, hou prôtê* krisis*,
685
eisêlthe* lampros, pasi tois ekei sebas:
dromou d' isôsas* taphesei* ta termata+
nikês* echôn exêlthe pantimon geras*.
chôpôs men en polloisi paura soi legô
ouk oida toioud' andros erga kai kratê+:
690
hen d' isth': hosôn* gar eisekêruxan* brabês**
[dromôn diaulôn* pentathl' ha nomizetai,]
toutôn enenkôn* panta tapinikia*
ôlbizet', Argeios men anakaloumenos+,
onoma d' Orestês, tou to kleinon Hellados
695
Agamemnonos* strateum' ageirantos pote.
kai tauta men toiauth': hotan de tis theôn
blaptêi*, dunait' an oud' an ischuôn* phugein+.
keinos gar allês hêmeras*, hoth'* hippikôn*
ên hêliou tellontos* ôkupous agôn,
700
eisêlthe pollôn harmatêlatôn meta.
heis ên Achaios*, heis apo Spartês, duo
Libues* zugôtôn* harmatôn epistatai*:
kakeinos* en toutoisi*, Thessalas* echôn
hippous*, ho pemptos: hektos ex Aitôlias
705
xanthaisi* pôlois*: hebdomos Magnês* anêr:
ho d' ogdoos leukippos*, Ainian* genos+:
enatos Athênôn tôn theodmêtôn* apo:
Boiôtos allos*, dekaton ekplêrôn* ochon.
stantes* d' hin' autous* hoi tetagmenoi* brabês
710
klêrois epêlan* kai katestêsan diphrous,
chalkês* hupai* salpingos+ êixan: hoi d' hama
hippois homoklêsantes* hênias cheroin
eseisan: en de* pas emestôthê dromos++
ktupou krotêtôn* harmatôn: konis d' anô
715
phoreith': homou de pantes anamemigmenoi
pheidonto kentrôn* ouden, hôs huperbaloi*
chnoas* tis autôn kai phruagmath' hippika*.
homou gar amphi nôta* kai trochôn baseis*
êphrizon, eiseballon* hippikai pnoai.
720
keinos d' hup' autên* eschatên stêlên* echôn
echrimpt' aei suringa*, dexion* d' aneis*
seiraion hippon eirge ton proskeimenon.
kai prin men* orthoi pantes hestasan* diphroi:
epeita* d' Ainianos andros astomoi*
725
pôloi biai pherousin*: ek d' hupostrophês+*
telountes* hekton hebdomon t' êdê dromon
metôpa sumpaiousi Barkaiois ochois*:
kanteuthen allos allon ex henos kakou*
ethraue* kanepipte, pan d' epimplato
730
nauagiôn* Krisaion* hippikôn pedon*.
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There are a total of 101 comments on and cross references to this page.
Further comments from Sir Richard Jebb, Commentary on Sophocles: Electra:
line 682: proschêma
line 686: têi phusei
line 686: têi phusei
line 688: chhôpôs men
line 693: ôlbizet
line 693: anakal
line 693: ageirantos
line 703: epi
line 709: hoth
line 709: hin
line 709: hot
line 711: hoi d
line 715: phoreith
line 716: tis
line 721: echrimpt
Cross references from L. D. Caskey, J. D. Beazley, Attic Vase Paintings in the Museum of Fine Arts, Boston:
175 [175. 00.354 CUP from Tanagra PLATE CVI, 175]
Cross references from Sir Richard Jebb, Commentary on Sophocles: Oedipus at Colonus:
* [117-253: Parodos]
Cross references from Raphael Kühner, Friedrich Blass, Ausführliche Grammatik der Griechischen Sprache (ed. Ildar Ibraguimov):
22 [Spiritus asper und lenis.]
54 [E. Elisio inversa oder Aphäresis.]
Cross references from Raphael Kühner, Bernhard Gerth, Ausführliche Grammatik der griechischen Sprache (ed. Ildar Ibraguimov):
352 [Ellipse des Subjekts.]
386 [e) Aoristus.]
417 [Fortsetzung.]
419 [Freierer Gebrauch des Genetivs.]
423 [Der eigentliche Dativ.]
442 [5) Hupo, unter.]
Cross references from Sir Richard Jebb, Commentary on Sophocles: Antigone:
* [1-99]
* [100-161]
* [332-375]
* [376-581]
* [631-780]
* [988-1114]
Cross references from Sir Richard Jebb, Commentary on Sophocles: Ajax:
* [719-865]
* [974-1184]
* [1223-1420]
Cross references from Sir Richard Jebb, Commentary on Sophocles: Philoctetes:
* [219-675]
* [219-675]
* [730-826]
* [730-826]
* [865-1080]
Cross references from Sir Richard Jebb, Commentary on Sophocles: Trachiniae:
* [663-820]
Cross references from Thomas W. Allen, E. E. Sikes, Commentary on the Homeric Hymns:
* [HYMN TO APOLLO]
* [HYMN TO APOLLO]
Cross references from W. Walter Merry, James Riddell, D. B. Monro, Commentary on the Odyssey (1886):
1, 344 [Book 1 (a)]
2, 341 [Book 2 (b)]
9, 331 [Book 9 (i)]
Cross references from Walter Leaf, Commentary on the Iliad (1900):
11, 282 [Book 11 (L)]
16, 375 [Book 16 (P)]
23, 334 [Book 23 (Ps)]
23, 336 [Book 23 (Ps)]
23, 352 [Book 23 (Ps)]
Cross references from William Watson Goodwin, Syntax of the Moods and Tenses of the Greek Verb:
556 [Mixed Conditional Constructions.]
827 [Attributive Participle.]
--------------------------------------------------------------------------------
Preferred URL for linking to this page: http://www.perseus.tufts.edu/cgi-bin/ptext?lookup=Soph.+El.+680
The Annenberg CPB/Project provided support for entering this text.
This text is based on the following book(s):
Sophocles. The Electra of Sophocles. Edited with introduction and notes by Sir Richard Jebb. Sir Richard Jebb. Cambridge. Cambridge University Press. 1894.
OCLC: 39793726
Theocritus, Idylls
Eidullia
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Oaristus
Korê
Tan pinutan Elenan Paris hêrpase boukolos allos.
Daphnis
mallon hekois' Elena ton boukolon esche phileusa.
Korê
mê kauchô* saturiske: kenon to philama legousin.
Daphnis
esti kai en keneoisi philamasin hadea terpsis.
Korê>
5
to stoma meu plunô kai apoptuô to philama.
Daphnis
pluneis cheilea seio; didou palin ophra philasô.
Korê
kalon soi damalas phileein, ouk azuga kôran*.
Daphnis
mê kauchô: tacha gar se parerchetai hôs onar* hêbê.
Korê
ên de ti gêraskô, tode pou meli kai gala pinô.<
Daphnis
...
Korê
ha staphulis staphis esti kai ou rhodon auon oleitai.
Daphnis
10
deur' hupo tas kotinous, hina soi tina muthon enipsô.
Korê
ouk ethelô: kai prin me parêpaphes hadei muthôi.
Daphnis
deur' hupo tas pteleas, hin' emas suringos akousêis.
Korê
tên sautou phrena terpson: oizuon* ouden areskei.
Daphnis
pheu pheu tas Paphias cholon hazeo kai suge kôra.
Korê
15
chairetô ha Paphia: monon hilaos Artemis eiê.
Daphnis
mê lege, mê ballêi se kai es linon* akriton enthêis.
Korê
balletô hôs ethelei: palin Artemis ammin arêgei.
[mêpibalêis tan cheira, kai eiseti cheilos amuxô.] [p. 169]
Daphnis
ou pheugeis ton Erôta, ton ou phuge parthenos allê.<
Korê
20
pheugô nai ton Pana: su de zugon aien aeireis.
Daphnis
deimainô, mê dê se kakôterôi aneri dôsei.
Korê
polloi m' emnôonto, nomon* d' emon outis aeidei.
Daphnis
eis kai egô pollôn mnêstêr teos enthad' hikanô.
Korê
kai ti philos rhexaimi*; gamoi plêthousin anias.
Daphnis
25
ouk odunên, ouk algos echei gamos, alla choreiên.
Korê
nai man phasi gunaikas heous tromeein parakoitas.
Daphnis
mallon aei krateousi: tina tromeousi gunaikes;
Korê
ôdinein tromeô: chalepon belos Eileithuiês.
Daphnis
alla teê basileia mogostokos Artemis estin.
Korê
30
alla tekein tromeô, mê kai chroa kalon olessô.
Daphnis
ên de tekêis phila tekna, neon phaos* opseai huias.
Korê
kai ti moi hednon ageis gamou axion, ên epineusô;
Daphnis
pasan tan agelan, pant' alsea kai nomon hexeis.
Korê
omnue* mê meta lektra lipôn aekousan apenthein.
Daphnis
35
ouk auton ton Pana, kai ên ethelêis me diôxai*.
Korê
teucheis moi thalamous, teucheis kai dôma kai aulas;
Daphnis
teuchô soi thalamous: ta de pôea kala nomeuô.
Korê
patri de gêraleôi tina man, tina muthon enipsô;
Daphnis
ainêsei seo lektron, epên emon ounom' akousêi.
Korê
40
ounoma son lege têno: kai ounoma pollaki terpei.
Daphnis
Daphnis egô, Lukidas te patêr, mêtêr de Nomaia.
Korê
ex euêgeneôn: all' ou sethen eimi chereiôn.
Daphnis
oid', akra timiê essi: patêr de toi esti Menalkas.
... [p. 170]
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There are a total of 14 comments on and cross references to this page.
Further comments from R. J. Cholmeley, M.A., The Idylls of Theocritus:
poem 27 (general note)
poem 27, line 1 (general note)
poem 27, line 18 (general note)
poem 27, line 2 (general note)
poem 27, line 20: zugon
poem 27, line 9 (general note)
--------------------------------------------------------------------------------
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This text is based on the following book(s):
Idylls. Theocritus. R. J. Cholmeley, M.A. London. George Bell & Sons. 1901.
Theocritus, Idylls
Eidullia
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Nomeis Battos kai Korudôn
Battos
Eipe moi ô Korudôn, tinos hai boes; ê rha Philônda;
Korudôn
ouk, all' Aigônos: boskein de moi autas edôken.
Battos
ê pai pse krubdan ta pothespera* pasas amelgeis;
Korudôn
all' ho gerôn* huphiêti* ta moschia kême phulassei.
Battos
5
autos d' es tin' aphantos* ho boukolos ôicheto chôran; [p. 76]
Korudôn
ouk akousas*; agôn nin ep' Alpheon ôicheto Milôn*.
Battos
kai poka tênos elaion* en ophthalmoisin opôpei*;
Korudôn
phanti nin Êraklêi biên kai kartos* erisdein.
Battos
kêm' ephath' ha matêr Poludeukeos eimen ameinô.
Korudôn
10
kôichet' echôn* skapanan* te kai eikati toutothe* mala.
Battos
peisai toi Milôn* kai tôs lukos autika lussên*.
Korudôn
tai damalai d' auton mukômenai haide potheunti.
Battos
deilaiai g' hautai: ton boukolon hôs kakon heuron.
Korudôn
ê man deilaiai ge, kai ouketi lônti* nemesthai.
Battos
15
tênas men dê toi tas portios auta leleiptai
tôstia. mê prôkas sitizetai hôsper ho tettix;
Korudôn
ou Dan*, all' hoka men nin ep' Aisaroio nomeuô
kai malakô chortoio kalan kômutha didômi,
alloka de skairei to bathuskion amphi Latumnon. [p. 77]
Battos
20
leptos man chhô tauros ho purrichos*. eithe lachoien*
toi tô Lampriada, toi damotai, hokka* thuônti
tai Êrai, toionde*: kakochrasmôn* gar ho damos.
Korudôn
kai man es Stomalimnon* elaunetai es te ta Phuskô*,
kai poti ton Nêaithon*, hopai kala panta phuonti*,
25
aigipuros kai knuza kai euôdês meliteia.
Battos
pheu pheu baseuntai kai tai boes ô talan Aigôn
eis Aidan, hoka* kai tu kakas êrassao* nikas,
chha surinx eurôti palunetai, han pok' epaxa*.
Korudôn
ou têna g', ou Numphas, epei poti Pisan apherpôn
30
dôron emoi nin eleipen: egô de tis eimi meliktas*,
keu men ta Glaukas ankrouomai, eu de ta Purrô.
aineô tan te Krotôna*--kala polis*, ha te Zakunthos*--
kai to potaôion, to Lakinion* haiper ho puktas
Aigôn ogdôkonta monos* katedaisato mazas.
35
tênei kai ton tauron ap' ôreos age piaxas*
tas hoplas* kêdôk' Amarullidi, tai de gunaikes
makron anausan, chhô boukolos* exegelassen.
Battos
ô chariess' Amarulli*, monas sethen+ oude thanoisas
laseumesth': hoson aiges emin philai, hosson apesbês*.
40
aiai tô sklêrô* mala daimonos, hos me lelonchei*. [p. 78]
Korudôn
tharsein chrê phile Batte+: tach' aurion esset' ameinon.
elpides en zôoisin, anelpistoi de thanontes.
chhô Zeus alloka men pelei aithrios, alloka d' huei.
Battos
tharseô. balle katôthe* ta moschia: tas gar elaias
45
ton thallon trôgonti ta dussoa*. sitth' ho lepargos*.
Korudôn
sitth' ha Kumaitha poti ton lophon. ouk esakoueis;
hêxô nai ton Pana kakon telos autika dôsôn,
ei mê apei* toutôthen. id' au palin hade potherpei.
eith'* ên moi rhoikon* to lagôbolon*, hôs tu pataxa**.
Battos
50
thasai m' ô Korudôn pot tô Dios: ha gar akantha
armoi m' hôd' epatax' hupo to sphuron. hôs de batheiai
tatraktullides enti. kakôs ha portis oloito*:
es tautan etupên chasmeumenos*. ê rha ge leusseis;
Korudôn
nai nai, tois onuchessin echô te nin: hade kai auta*.
Battos
55
hossichon* esti to tumma kai halikon andra damazei.
Korudôn
eis oros+ hokch'+ herpêis+, mê nêlipos ercheo+ Batte.
en gar orei rhamnoi te kai aspalathoi komeontai.
Battos
eip' age m' ô Korudôn, to gerontion ê rha diôkei,
tênan tan kuanophrun erôtida*, tas pok' eknisthê*; [p. 79]
Korudôn
60
akman g' ô deilaie: proan ge men autos epenthôn
kai poti tai mandrai katelambanon amos enêrgei.
Battos
eu g'* ônthrôpe philoipha. to toi genos* ê Saturiskois
enguthen ê Panessi kakoknamoisin erisdeis*.
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There are a total of 62 comments on and cross references to this page.
Further comments from R. J. Cholmeley, M.A., The Idylls of Theocritus:
poem 4 (general note)
poem 4, line 1 (general note)
poem 4, line 1: Philôndas
poem 4, line 3: pse
poem 4, line 4: kême
poem 4, line 6: Alpheon
poem 4, line 7: en ophthalmoisi
poem 4, line 14: ê mange
poem 4, line 16 (general note)
poem 4, line 17: Aisaros
poem 4, line 23: kai man
poem 4, line 26 (general note)
poem 4, line 31 (general note)
poem 4, line 41 (general note)
poem 4, line 42 (general note)
poem 4, line 43: Zeus
poem 4, line 46 (general note)
poem 4, line 52: tai atraktullides
poem 4, line 54: te
poem 4, line 58: m'
poem 4, line 62: ge
Cross references from Thomas W. Allen, E. E. Sikes, Commentary on the Homeric Hymns:
* [HYMN TO HERMES]
* [HYMN TO PAN]
Cross references from W. Walter Merry, James Riddell, D. B. Monro, Commentary on the Odyssey (1886):
1, 155 [Book 1 (a)]
Cross references from R. J. Cholmeley, M.A., The Idylls of Theocritus:
* [B.--Theocritus' Verse and Style, and Dialect.]: êrassao
* [B.--Theocritus' Verse and Style, and Dialect.]
* [(b) ]
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Idylls. Theocritus. R. J. Cholmeley, M.A. London. George Bell & Sons. 1901.
Theocritus, Idylls
Eidullia
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Boukoliastai Daphnis kai Menalkas
Daphnidi tôi charienti sunênteto boukoleonti
mala nemôn, hôs phanti*, kat' ôrea makra Menalkas.
amphô tôg' êstên* purrotrichô*, amphô anabô,
amphô surisden* dedaêmenô, amphô aeiden.
5
pratos d' ôn poti Daphnin idôn agoreue Menalkas:
"mukêtan epioure boôn Daphni, lêis* moi aeisai;
phami tu nikasein*, hosson thelô* autos aeidôn."
ton d' ara chhô Daphnis toiôid' apameibeto muthôi:
"poimên eiropokôn oiôn surinkta Menalka,
10
oupote nikaseis m', oud' ei ti pathois* tug' aeidôn."
Menalkas
chrêisdeis hôn esidein*; chrêisdeis katatheinai* aethlon;
Daphnis
chrêisdô tout' esidein, chrêisdô katatheinai aethlon.
Menalkas
kai tina* thêseumesth', hotis hamin arkios eiê;
Daphnis
moschon egô thêsô: tu de thes isomatora amnon*.
Menalkas
15
ou thêsô poka amnon, epei chalepos ho patêr* meu
chha matêr, ta de mala pothespera* pant' arithmeunti. [p. 96]
Daphnis
alla ti man thêseis; ti de to pleon* hexei ho nikôn*;
Menalkas
suring' han epoêsa kalan egô enneaphônon*,
leukon kêron echoisan, ison katô, ison anôthen,
20
tautan kattheiên*, ta de tô patros ou katathêsô.
Daphnis
ê man toi kêgô suring' echô enneaphônon.
leukon kêron echoisan, ison katô, ison anôthen.
prôan nin sunepax': eti kai ton daktulon algeô
touton, epei kalamos me diaschistheis dietmaxen.
Menalkas
25
alla tis amme krinei; tis epakoos essetai hameôn;
Daphnis
tênon pôs entautha ton aipolon ên kalesômes*;
hôi poti tais eriphois ho kuôn ho phalaros* hulaktei.
Chhoi men paides ausan, ho d' aipolos ênth' epakousai*.
chhoi men paides aeidon, ho d' aipolos êthele krinein.
30
pratos d' ôn aeide lachôn iukta Menalkas,
eita d' amoibaian hupelambane Daphnis aoidan.
[boukolikan: houtô de Menalkas arxato pratos.]
Menalkas
Ankea kai potamoi, theion genos, ai ti Menalkas
pêpoch'* ho surinktas prosphiles aise melos,
35
boskoit'* ek psuchas* tas amnadas: ên de pok' enthêi
Daphnis echôn damalas, mêden elasson* echoi. [p. 97]
Daphnis
kranai kai botanai, glukeron phuton, aiper homoion
mousisdei Daphnis taisin aêdonisi,
touto to boukolion piainete: kên ti Menalkas
40
teid' agagêi, chairôn aphthona panta* nemoi*.
Menalkas
enth' ois*, enth' aiges didumatokoi, entha melissai
smênea plêrousin, kai drues hupsiterai,
enth' ho kalos Milôn* bainei posin*: ai d' an apherpêi,
chhô poimên xêros tênothi chhai botanai.
Daphnis
45
pantai ear, pantai de nomoi, pantai de galaktos
outhata plêthousin*, kai ta nea* trephetai,
enth' ha kala pais epinissetai: ai d' an apherpêi,
chhô tas bôs boskhôn chhai boes auoterai*.
Menalkas
ô trage, tan leukan aigôn aner*, hô bathos hulas
50
murion, ô simai deut' eph' hudôr eriphoi:
en tênôi gar tênos: ith' ô kole kai lege: Milôn,
ho Prôteus phôkas kai theos ôn eneme.
Daphnis
mê moi gan Pelopos, mê moi chruseia* talanta
eiê echein, mêde prosthe theein anemôn:
55
all' hupo tai petrai taid' aisomai, ankas echôn tu,
sunnoma mal' esorôn, tan Sikelan es hala*.
Daphnis
dendresi men cheimôn phoberon kakon, hudasi d' auchmos,
ornisin d' husplanx, agroterois* de lina, [p. 98]
andri de parthenikas hapalas pothos. ô pater ô Zeu,
60
ou monos êrasthên: kai tu gunaikophilas.
Tauta men ôn di' amoibaiôn* hoi paides aeisan:
tan pumatan d' ôidan houtôs exarche Menalkas.
Pheideu tan eriphôn, pheideu luke tan tokadôn meu,
mêd' adikei m', hoti mikkos eôn pollaisin homarteô.
65
ô Lampoure* kuon*, houtô bathus hupnos echei tu;
ou chrê koimasthai batheôs sun paidi nemonta.
tai d' oies*, mêd' ummes okneith' hapalas koresasthai*
poias: outi kameisth'*, hokk' au palin hade phuêtai.
sitta nemesthe nemesthe, ta d' outhata plêsate pasai,
hôs to men hôrnes echônti, to d' es talarôs apothômai*.
Deuteros au Daphnis ligurôs aneballet' aeidein:
Kême gar ek tôntrô sunophrus* kora echthes idoisa
tas damalas parelanta* kalon* kalon êmen ephasken:
ou man oude logon ekrithên apo*, tômpikron* autai,
75
alla katô blepsas tan hameteran hodon heirpon.
hadei' ha phôna tas portios, hadu to pneuma*:
[hadu de chhô moschos garuetai, hadu de chha bôs:]
hadu de tô thereos par' hudôr rheon aithriokoitein.
tai druï tai balanoi kosmos, tai malidi mala,
80
tai boï d' ha moschos, tôi boukolôi hai boes autai.
Ôs hoi paides aeisan, ho d' aipolos hôd' agoreuen:
hadu ti* to stoma teu kai ephimeros ô Daphni phôna.
kresson melpomenô teu akouemen ê meli leichein.
lazeo tas suringas*: enikasas gar aeidôn. [p. 99]
85
ai de ti lêis me kai auton ham' aipoleonta* didaxai,
tênan tan mitulan* dôsô ta didaktra* toi aiga,
hatis huper kephalas aiei ton amolgea* plêroi.
Ôs men ho pais echarê kai analato kai platagêse
nikasas, houtôs epi materi nebros haloito*.
90
hôs de katesmuchthê kai anetrapeto phrena lupai
hôteros, houtô kai numpha gametheis' akachoito.
kêk toutô pratos para poimesi Daphnis egento,
kai Numphan akrêbos* eôn eti Naïda gamen*.
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There are a total of 62 comments on and cross references to this page.
Further comments from R. J. Cholmeley, M.A., The Idylls of Theocritus:
poem 8 (general note)
poem 8, line 1 (general note)
poem 8, line 13: heiê
poem 8, line 13: thêseumestha
poem 8, line 14: thes
poem 8, line 18: kalan
poem 8, line 24: dietmaxen me
poem 8, line 30: iukta
poem 8, line 30: ônlachôn
poem 8, line 41 (general note)
poem 8, line 45 (general note)
poem 8, line 49: hô
poem 8, line 53 (general note)
poem 8, line 57 (general note)
poem 8, line 59 (general note)
poem 8, line 6: moi
poem 8, line 64: mikkos
poem 8, line 72: gar
poem 8, line 74: ou man oude
poem 8, line 79 (general note)
poem 8, line 85: hama
poem 8, line 91: gametheisa
poem 8, line 92 (general note)
Cross references from R. J. Cholmeley, M.A., The Idylls of Theocritus:
* [Commentary: Idylls]
* [(b) ]
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Homer, Iliad
Editions and translations: Greek | English | English (ed. Samuel Butler)
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[490] Therein fashioned he also two cities of mortal men exceeding fair. In the one there were marriages and feastings, and by the light of the blazing torches they were leading the brides from their bowers through the city, and loud rose the bridal song. And young men were whirling in the dance, and in their midst [495] flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all, [500] declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, [505] holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.
But around the other city lay in leaguer two hosts of warriors [510] gleaming in armour. And twofold plans found favour with them, either to lay waste the town or to divide in portions twain all the substance that the lovely city contained within. Howbeit the besieged would nowise hearken thereto, but were arming to meet the foe in an ambush. The wall were their dear wives and little children guarding, [515] as they stood thereon, and therewithal the men that were holden of old age; but the rest were faring forth, led of Ares and Pallas Athene, both fashioned in gold, and of gold was the raiment wherewith they were clad. Goodly were they and tall in their harness, as beseemeth gods, clear to view amid the rest, and the folk at their feet were smaller. [520] But when they were come to the place where it seemed good unto them to set their ambush, in a river-bed where was a watering-place for all herds alike, there they sate them down, clothed about with flaming bronze. Thereafter were two scouts set by them apart from the host, waiting till they should have sight of the sheep and sleek cattle. [525] And these came presently, and two herdsmen followed with them playing upon pipes; and of the guile wist they not at all.
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There are a total of 26 comments on and cross references to this page.
Further comments from Walter Leaf, Commentary on the Iliad (1900):
book 18 (general note)
book 18, line 495: an.boên echon
book 18, line 500: Piphauxkôn
book 18, line 500: mêden
book 18, line 505: skêptra
book 18, line 505: Êerophônôn
book 18, line 510: sphisin
book 18, line 510: dicha
book 18, line 510: dicha . . boulê
book 18, line 515: ephestaotes
book 18, line 520: eike
book 18, line 525: hoi de
Cross references from Perseus Encyclopedia:
hesiod [Hesiod]
Cross references from Sir Richard C. Jebb, Commentary on Sophocles: Oedipus Tyrannus:
1351: rhuato
Cross references from Sir Richard Jebb, Commentary on Sophocles: Philoctetes:
* [135-218]
Cross references from Thomas W. Allen, E. E. Sikes, Commentary on the Homeric Hymns:
* [HYMN TO APOLLO]
* [BIBLIOGRAPHY]
* [HYMN TO DIONYSUS]
* [HYMN TO PAN]
Cross references from W. Walter Merry, James Riddell, D. B. Monro, Commentary on the Odyssey (1886):
7, 91 [Book 7 (ê)]
11, 90 [Book 11 (l)]
5, 466 [Book 5 (e)]
Cross references from Walter Leaf, Commentary on the Iliad (1900):
10, 13 [Book 10 (K)]
16, 105 [Book 16 (P)]
1, 234 [Book 1 (A)]
16, 435 [Book 16 (P)]
7, 217 [Book 7 (Ê)]
21, 242 [Book 21 (Ph)]
Cross references from Charles Simmons, The Metamorphoses of Ovid, Books XIII and XIV:
13, 294
13, 692
--------------------------------------------------------------------------------
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This text is based on the following book(s):
Homer. The Iliad with an English Translation by A.T. Murray, Ph.D. in two volumes. A. T. Murray, Ph.D. Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1924.
OCLC: 38101377
ISBN: 0674991885, 0674991893
Homer, Iliad
Editions and translations: Greek | English | English (ed. Samuel Butler)
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490
en de duô poiêse poleis meropôn anthrôpôn
kalas*. en têi men rha gamoi t' esan eilapinai te,
numphas++ d' ek thalamôn**++ daïdôn++ hupo*+ lampomenaôn++
êgineon++ ana++ astu++, polus++ d' humenaios++ orôrei++:
kouroi d' orchêstêres edineon, en d' ara toisin*
495
auloi phorminges te boên echon*: hai de gunaikes
histamenai thaumazon epi prothuroisin hekastê.
laoi d' ein agorêi esan athrooi: entha de neikos
ôrôrei, duo d' andres eneikeon heineka poinês
andros apophthimenou: ho men eucheto pant' apodounai
500
dêmôi piphauskôn, ho d' anaineto mêden helesthai:
amphô d' hiesthên epi istori* peirar helesthai.
laoi d' amphoteroisin epêpuon amphis arôgoi*:
kêrukes d' ara laon erêtuon: hoi de gerontes
heiat' epi xestoisi lithois hierôi eni kuklôi,
505
skêptra de kêrukôn en chers' echon êerophônôn:
toisin epeit' êïsson, amoibêdis de dikazon.
keito d' ar' en messoisi duô chrusoio talanta,
tôi domen hos meta toisi** dikên ithuntata eipoi.
tên d' heterên polin amphi duô stratoi hêato laôn*
510
teuchesi lampomenoi: dicha** de sphisin* hêndane boulê,
êe diapratheein ê andicha* panta dasasthai*
ktêsin hosên ptoliethron epêraton entos eergen:
hoi d' ou pô peithonto, lochôi d' hupethôrêssonto.
teichos men rh' alochoi te philai kai nêpia tekna
515
rhuat' ephestaotes*, meta d' aneres hous eche gêras:
hoi d' isan: êrche d' ara sphin Arês kai Pallas Athênê
amphô chruseiô, chruseia de heimata hesthên,
kalô kai megalô sun teuchesin, hôs te theô per
amphis arizêlô: laoi d' hupolizones êsan.
520
hoi d' hote dê rh' hikanon hothi sphisin eike* lochêsai
en potamôi, hothi t' ardmos eên pantessi botoisin,
enth' ara toi g' hizont' eilumenoi aithopi chalkôi.
toisi d' epeit' apaneuthe duô skopoi heiato laôn
degmenoi hoppote mêla idoiato kai helikas bous.
525
hoi de tacha progenonto, duô d' ham' heponto nomêes
terpomenoi surinxi: dolon d' ou ti pronoêsan.
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There are a total of 86 comments on and cross references to this page.
Further comments from Walter Leaf, Commentary on the Iliad (1900):
book 18 (general note)
book 18, line 491: Gamoi
book 18, line 491: Numphas
book 18, line 493: Êgineon
book 18, line 493: Polus
book 18, line 497 (general note)
book 18, line 499: aPoktamenou
book 18, line 500: Piphauxkôn
book 18, line 500: mêden
book 18, line 501: hiesthêN
book 18, line 501: ePi
book 18, line 501: Peirar
book 18, line 501: Peirar
book 18, line 502: ePêpuon
book 18, line 503: hoi de
book 18, line 504: hierôi kuklôi
book 18, line 505: skêptra
book 18, line 505: Êerophônôn
book 18, line 506: Êïsson
book 18, line 507 (general note)
book 18, line 512 (general note)
book 18, line 513: hoi de
book 18, line 513: hou Pô Peithonto
book 18, line 513: huPethôrêssonto
book 18, line 513: lochôi
book 18, line 516: hoi de
book 18, line 516: Êrche
book 18, line 519: amphis
book 18, line 519: huP' olizones
book 18, line 522 (general note)
book 18, line 523: aPaneuthe
book 18, line 523: oi men
book 18, line 525: hoi de
book 18, line 526: surigGes
book 18, line 526: terpomenô
Cross references from E. T. Merrill, Commentary on Catullus:
*
Cross references from Perseus Encyclopedia:
hesiod [Hesiod]
Cross references from Sir Richard C. Jebb, Commentary on Sophocles: Oedipus Tyrannus:
161
1351: rhuato
Cross references from Raphael Kühner, Bernhard Gerth, Ausführliche Grammatik der griechischen Sprache (ed. Ildar Ibraguimov):
442 [5) Hupo, unter.]
438 [2) Epi, bei, auf,]
399 [Gebrauch der Modusformen in den Nebensätzen.]
Cross references from Raphael Kühner, Bernhard Gerth, Ausführliche Grammatik der griechischen Sprache (ed. Ildar Ibraguimov):
471 [Begriff des Infinitivs und des Partizips.]
594 [a) Optativ und Infinitiv.]
518 [Te als Adverb in der epischen Sprache.]
518 [Te als Adverb in der epischen Sprache.]
Cross references from Sir Richard Jebb, Commentary on Sophocles: Ajax:
* [719-865]
Cross references from Sir Richard Jebb, Commentary on Sophocles: Philoctetes:
* [135-218]
Cross references from Thomas W. Allen, E. E. Sikes, Commentary on the Homeric Hymns:
* [HYMN TO APOLLO]
* [HYMN TO HERMES]
* [BIBLIOGRAPHY]
* [HYMN TO DIONYSUS]
* [HYMN TO PAN]
Cross references from Harry Thurston Peck, Harpers Dictionary of Classical Antiquities (1898):
hymenaeus [Hymenaeus]
Cross references from William Watson Goodwin, Syntax of the Moods and Tenses of the Greek Verb:
553 [Special Forms of Antecedent Clause.]
Cross references from Charles Simmons, The Metamorphoses of Ovid, Books XIII and XIV:
13, 294
13, 692
--------------------------------------------------------------------------------
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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
Strabo, Geography
Editions and translations: Greek | English
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II.[1] Next in order is Boeotia; and when I discuss this country and the tribes that are continuous with it, I must, for the sake of clearness, call to mind what I have said before.1 As I have said, the seaboard from Sunium to Thessaloniceia extends towards the north, slightly inclining towards the west and keeping the sea on the east; and that the parts above this seaboard lie towards the west--ribbon-like stretches of country extending parallel to one another through the whole country. The first of these parts is Attica together with Megaris--a ribbon-like stretch of country, having as its eastern side the seaboard from Sunium to Oropus and Boeotia, and as its western side the Isthmus and the Alcyonian Sea, which extends from Pagae to the boundaries of Boeotia near Creusa, and as its remaining two sides, the seaboard from Sunium to the Isthmus and the mountainous country approximately parallel thereto which separates Attica from Boeotia. The second of these parts is Boeotia, extending ribbon-like from the east towards the west, from the Euboean Sea to the sea at the Crisaean Gulf; and it is about equal in length to Attica or perhaps less; in the fertility of its soil, however, it is far superior.
[2] Ephorus declares that Boeotia is superior to the countries of the bordering tribes, not only in fertility of soil, but also because it alone has three seas and has a greater number of good harbors; in the Crisaean and Corinthian Gulfs it receives the products of Italy and Sicily and Libya, while in the part which faces Euboea, since its seaboard branches off on either side of the Euripus, on one side towards Aulis and the territory of Tanagra and on the other towards Salganeus and Anthedon, the sea stretches unbroken2 in the one direction towards Egypt and Cyprus and the islands, and in the other direction towards Macedonia and the regions of the Propontis and the Hellespont. And he adds that Euboea has, in a way, been made a part of Boeotia by the Euripus, since the Euripus is so narrow and is spanned by a bridge to Euripus only two plethra3 long. Now he praises the country on account of these things; and he says that it is naturally well suited to hegemony, but that those who were from time to time its leaders neglected careful training and education, and therefore, although they at times achieved success, they maintained it only for a short time, as is shown in the case of Epameinondas; for after he died the Thebans immediately lost the hegemony, having had only a taste of it; and that the cause of this was the fact that they belittled the value of learning and of intercourse with mankind, and cared for the military virtues alone. Ephorus should have added that these things are particularly useful in dealing with Greeks, although force is stronger than reason in dealing with the barbarians. And the Romans too, in ancient times, when carrying on war with savage tribes, needed no training of this kind, but from the time that they began to have dealings with more civilized tribes and races, they applied themselves to this training also, and so established themselves as lords of all.
[3] Be that as it may, Boeotia in earlier times was inhabited by barbarians, the Aones and the Temmices, who wandered thither from Sunium, and by the Leleges and the Hyantes. Then the Phoenicians occupied it, I mean the Phoenicians with Cadmus, the man who fortified the Cadmeia 4 and left the dominion to his descendants. Those Phoenicians founded Thebes in addition to the Cadmeia, and preserved their dominion, commanding most of the Boeotians until the expedition of the Epigoni. On this occasion they left Thebes for a short time, but came back again. And, in the same way, when they were ejected by the Thracians and the Pelasgians, they established their government in Thessaly along with the Arnaei for a long time, so that they were all called Boeotians. Then they returned to the homeland, at the time when the Aeolian fleet, near Aulis in Boeotia, was now ready to set sail, I mean the fleet which the sons of Orestes were despatching to Asia. After adding the Orchomenian country to Boeotia (for in earlier times the Orchomenians were not a part of the Boeotian community, nor did Homer enumerate them with the Boeotians, but as a separate people, for he called them Minyae5 ), they, with the Orchomenians, drove out the Pelasgians to Athens (it was after these that a part of the city was named "Pelasgicon," though they took up their abode below Hymettus), and the Thracians to Parnassus; and the Hyantes founded a city Hyas in Phocis.
[4] Ephorus says that the Thracians, after making a treaty with the Boeotians, attacked them by night when they, thinking that peace had been made, were encamping rather carelessly; and when the Boeotians frustrated the Thracians, at the same time making the charge that they were breaking the treaty, the Thracians asserted that they had not broken it, for the treaty said "by day," whereas they had made the attack by night; whence arose the proverb, "Thracian pretense"; and the Pelasgians, when the war was still going on, went to consult the oracle, as did also the Boeotians. Now Ephorus is unable, he says, to tell the oracular response that was given to the Pelasgians, but the prophetess replied to the Boeotians that they would prosper if they committed sacrilege; and the messengers who were sent to consult the oracle, suspecting that the prophetess responded thus out of favor to the Pelasgians, because of her kinship with them (indeed, the temple also was from the beginning Pelasgian), seized the woman and threw her upon a burning pile, for they considered that, whether she had acted falsely or had not, they were right in either case, since, if she uttered a false oracle, she had her punishment, whereas, if she did not act falsely, they had only obeyed the order of the oracle. Now those in charge of the temple, he says, did not approve of putting to death without trial--and that too in the temple--the men who did this, and therefore they brought them to trial, and summoned them before the priestesses, who were also the prophetesses, being the two survivors of the three; but when the Boeotians said that it was nowhere lawful for women to act as judges, they chose an equal number of men in addition to the women. Now the men, he says, voted for acquittal, but the women for conviction, and since the votes cast were equal, those for acquittal prevailed; and in consequence of this prophecies are uttered at Dodona by men to Boeotians only; the prophetesses, however, explain the oracle to mean that the god ordered the Boeotians to steal the tripods6 and take one of them to Dodona every year; and they actually do this, for they always7 take down one of the dedicated tripods by night and cover it up with garments, and secretly, as it were, carry it to Dodona.
[5] After this the Boeotians cooperated with Penthilus8 and his followers in forming the Aeolian colony, sending with him most of their own people, so that it was also called a Boeotian colony. A long time afterwards the country was thoroughly devastated by the Persian war that took place near Plataeae. Then they recovered themselves to such an extent that the Thebans, having conquered the Lacedaemonians in two battles, laid claim to supremacy over the Greeks. But Epameinondas fell in the battle, and consequently they were disappointed in this hope; but still they went to war on behalf of the Greeks against the Phocians, who had robbed their common temple. And after suffering loss from this war, as also from the Macedonians when these attacked the Greeks,9 they lost their city,10 which was razed to the ground by these same people, and then received it back from them when rebuilt.11 From that time on the Thebans have fared worse and worse down to our own time, and Thebes today does not preserve the character even of a respectable village; and the like is true of other Boeotian cities, except Tanagra and Thespiae, which, as compared with Thebes, have held out fairly well.
[6] Next in order I must make a circuit of the country, beginning at that part of the coastline opposite Euboea which joins Attica. The beginning is Oropus, and the Sacred Harbor, which is called Delphinium, opposite which is the ancient Eretria in Euboea, the distance across being sixty stadia. After Delphinium, at a distance of twenty stadia, is Oropus; and opposite Oropus is the present Eretria, and to it the passage across the strait is forty stadia.
[7] Then one comes to Delium, the sanctuary of Apollo, which is a reproduction of that in Delos. It is a small town of the Tanagraeans, thirty stadia distant from Aulis. It was to this place that the Athenians, after their defeat in battle, made their headlong flight; and in the flight Socrates the philosopher, who was serving on foot, since his horse had got away from him, saw Xenophon the son of Gryllus lying on the ground, having fallen from his horse, and took him up on his shoulders and carried him in safety for many stadia, until the flight ceased.
[8] Then one comes to a large harbor, which is called Bathys Limen;12 then to Aulis, a rocky place and a village of the Tanagraeans. Its harbor is large enough for only fifty boats; and therefore it is reasonable to suppose that the naval station of the Greeks was in the large harbor. And near by, also, is the Euripus at Chalcis, to which the distance from Sunium is six hundred and seventy stadia; and over it is a bridge two plethra long,13 as I have said;14 and a tower stands on each side, one on the side of Chalcis, and the other on the side of Boeotia; and tube-like passages have been constructed into the towers.15 Concerning the refluent currents of the Euripus it is enough to say only thus much, that they are said to change seven times each day and night;16 but the cause of the changes must be investigated elsewhere.
[9] Near the Euripus, upon a height, is situated a place called Salganeus. It is named after Salganeus, a Boeotian, who was buried there--the man who guided the Persians when they sailed into this channel from the Maliac Gulf. It is said that he was put to death before they reached the Euripus by Megabates, the commander of the fleet, because he was considered a villain, on the ground that he had deceitfully rushed the fleet into a blind alley of the sea, but that the barbarian, when he perceived that he himself was mistaken, not only repented, but deemed worthy of burial the man who had been put to death without cause.
[10] Near Oropus is a place called Graea, and also the temple of Amphiaraüs, and the monument of Narcissus the Eretrian, which is called "Sigelus's,"17 because people pass it in silence. 18 Some say that Graea is the same as Tanagra. The Poemandrian territory is the same as the Tanagraean;19 and the Tanagraeans are also called Gephyraeans. The temple of Amphiaraüs was transferred hither in accordance with an oracle from the Theban Cnopia.
[11] Also Mycalessus, a village, is in the Tanagraean territory. It is situated on the road that leads from Thebes to Chalcis; and in the Boeotian dialect it is called Mycalettus. And Harma is likewise in the Tanagraean territory; it is a deserted village near Mycalettus, and received its name from the chariot of Amphiaraüs, and is a different place from the Harma in Attica, which is near Phylë, a deme of Attica bordering on Tanagra.20 Here originated the proverb, "when the lightning flashes through Harma"; for those who are called the Pythaistae look in the general direction of Harma, in accordance with an oracle, and note any flash of lightning in that direction, and then, when they see the lightning flash, take the offering to Delphi.21 They would keep watch for three months, for three days and nights each month, from the altar of Zeus Astrapaeus;22 this altar is within the walls 23 between the Pythium and the Olympium.24 In regard to the Harma in Boeotia, some say that Amphiaraus fell in the battle out of his chariot25 near the place where his temple now is, and that the chariot was drawn empty to the place which bears the same name; others say that the chariot of Adrastus, when he was in flight, was smashed to pieces there, but that Adrastus safely escaped on Areion.26 But Philochorus27 says that Adrastus was saved by the inhabitants of the village, and that on this account they obtained equal rights of citizenship from the Argives.
[12] To anyone returning from Thebes to Argos,28 Tanagra is on the left; and29 . . . is situated on the right. And Hyria,30 also, belongs to the Tanagraean territory now, though in earlier times it belonged to the Theban territory. Hyria is the scene of the myth of Hyrieus, and of the birth of Orion, of which Pindar speaks in his dithyrambs;31 it is situated near Aulis. Some say that Hysiae is called Hyria, belonging to the Parasopian country32 below Cithaeron, near Erythrae, in the interior, and that it is a colony of the Hyrieans and was founded by Nycteus, the father of Antiope. There is also a Hysiae in the Argive territory, a village; and its inhabitants are called Hysiatae. The Erythrae in Ionia is a colony of this Erythrae. And Heleon, also, is a village belonging to Tanagra, having been so named from the "hele."33
[13] After Salganeus one comes to Anthedon, a city with a harbor; and it is the last city on that part of the Boeotian seaboard which is opposite to Euboea, as the poet says, "Anthedon at the extremity."34 As one proceeds a little farther, however, there are still two small towns belonging to the Boeotians: Larymna, near which the Cephissus empties, and, still farther on, Halae, which bears the same name as the Attic demes.35 Opposite this seaboard is situated, it is said, the Aegae36 in Euboea, in which is the temple of the Aegaean Poseidon, which I have mentioned before.37 The distance across the strait from Anthedon to Aegae is one hundred and twenty stadia, but from the other places it is much less. The temple is situated on a high mountain, where there was once a city. And Orobiae38 also is near Aegae. In the Anthedonian territory is Mount Messapius,39 named after Messapus, who, when he came into Iapygia, called the country Messapia.40 Here, too, is the scene of the myth of Glaucus, the Anthedonian, who is said to have changed into a sea-monster.41
[14] Near Anthedon, and belonging to Boeotia, is a place that is esteemed sacred, and contains traces of a city, Isus, as it is called, with the first syllable pronounced short. Some, however, think that the verse should be written, "sacred Isus and Anthedon at the extremity,"42 lengthening the first syllable by poetic licence on account of the meter,43 instead of "sacred Nisa,"44 for Nisa is nowhere to be seen in Boeotia, as Apollodorus says in his work On Ships;45 so that Nisa could not be the correct reading, unless by "Nisa" the poet means "Isus"; for there was a city Nisa bearing the same name in the territory of Megara, whose inhabitants emigrated to the foothills of Cithaeron, but it has now disappeared. Some, however, think that we should write "sacred Creusa," taking the poet to mean the Creusa of today, the naval station of the Thespians, which is situated in the Crisaean Gulf; but others think that we should read "sacred Pharae." Pharae is one of the "Four United Villages" in the neighborhood of Tanagra, which are: Heleon, Harma, Mycalessus, and Pharae. And still others write as follows: "sacred Nysa." And Nysa is a village in Helicon.46 Such, then, is the seaboard facing Euboea.
[15] The plains in the interior, which come next in order, are hollows, and are surrounded everywhere on the remaining sides47 by mountains; by the mountains of Attica on the south, and on the north by the mountains of Phocis; and, on the west, Cithaeron inclines, obliquely, a little above the Crisaean Sea; it begins contiguous with the mountains of Megara and Attica, and then bends into the plains, terminating in the neighborhood of Thebes.
[16] Some of these plains are marshy, since rivers spread out over them, though other rivers fall into them and later find a way out; other plains are dried up, and on account of their fertility are tilled in all kinds of ways. But since the depths of the earth are full of caverns and holes,48 it has often happened that violent earthquakes have blocked up some of the passages, and also opened up others, some up to the surface of the earth and others through underground channels. The result for the waters, therefore, is that some of the streams flow through underground channels, whereas others flow on the surface of the earth, thus forming lakes and rivers. And when the channels in the depths of the earth are stopped up, it comes to pass that the lakes expand as far as the inhabited places, so that they swallow up both cities and districts, and that when the same channels, or others, are opened up, these cities and districts are uncovered; and that the same regions at one time are traversed in boats and at another on foot, and the same cities at one time are situated on the lake49 and at another far away from it.
[17] One of two things has taken place: either the cities have remained unremoved, when the increase in the waters has been insufficient to overflow the dwellings because of their elevation, or else they have been abandoned and rebuilt elsewhere, when, being oftentimes endangered by their nearness to the lake, they have relieved themselves from fear by changing to districts farther away or higher up. And it follows that the cities thus rebuilt which have kept the same name, though at first called by names truly applying to them, derived from local circumstances, have names which no longer truly apply to them; for instance, it is probable that "Plataeae" was so called from the "blade"50 of the oars, and "Plataeans" were those who made their living from rowing; but now, since they live far away from the lake, the name can no longer truly apply to them. Helos and Heleon and Heilesium were so called because they were situated near marshes;51 but now the case is different with these places, since they have been rebuilt elsewhere, or else the lake has been greatly reduced because of outflows that later took place; for this is possible.
[18] This is best shown by the Cephissus, which fills lake Copais; for when the lake had increased so much that Copae52 was in danger of being swallowed up (Copae is named by the poet,53 and from it the lake took its name), a rent in the earth, which was formed by the lake near Copae, opened up a subterranean channel54 about thirty stadia in length and admitted the river; and then the river burst forth to the surface near Larymna in Locris; I mean the Upper Larymna, for there is another Larymna, which I have already mentioned,55 the Boeotian Larymna56 on the sea, to which the Romans annexed the Upper Larymna.57 The place is called Anchoe;58 and there is also a lake of the same name. And when it leaves this lake the Cephissus at last flows out to the sea. Now at that time, when the flooding of the lake ceased, there was also a cessation of danger to those who lived near it, except in the case of the cities which had already been swallowed up. And though the subterranean channels filled up again, Crates the mining engineer of Chalcis ceased clearing away the obstructions59 because of party strife among the Boeotians, although, as he himself says in the letter to Alexander, many places had already been drained. Among these places, some writers suppose, was the ancient site of Orchomenus, and others, those of Eleusis and Athens on the Triton River.60 These cities, it is said, were founded by Cecrops, when he ruled over Boeotia, then called Ogygia, but were later wiped out by inundations. And it is said that a fissure in the earth opened up near Orchomenus, also, and that it admitted the Melas River, which flowed through the territory of Hiliartus61 and formed there the marsh which produces the reed that is used for flutes.62 But this river has completely disappeared, either because it is dispersed by the fissure into invisible channels or because it is used up beforehand by the marshes and lakes in the neighborhood of Haliartus, from which the poet calls the place "grassy," when he says, "and grassy Haliartus."63
[19] Now these rivers flow down from the Phocian mountains, and among them the Cephissus, which takes its beginning at Lilaea, a Phocian city, as Homer says: "And those who held Lilaea, at the sources of Cephissus."64 And flowing through Elateia, the largest of the cities of Phocis, and through Parapotamii and Phanoteus,65 which are likewise Phocian towns, it goes on into Chaeroneia in Boeotia, and then through the territories of Orchomenus and Coroneia, and discharges into Lake Copais. And also the Permessus and the Olmeius, flowing from Helicon, meet one another and fall into the same Lake Copais near Haliartus; and also other streams empty into it. Now it is a large lake, having a circuit of three hundred and eighty stadia, but its outlets are nowhere to be seen, except for the fissure which admits the Cephissus, and for the marshes.
[20] Among the neighboring lakes are Lake Trephia66 and the Cephissian Lake, which is also mentioned by the poet: "Who dwelt in Hyle, strongly intent upon wealth, on the shore of the Cephissian Lake."67 For he does not mean Lake Copais, as some think, but lake Hylice (accented on the last syllable like lyricé), which is named after the village near by that is called Hyle (accented like lyra and thyra), not Hyde, as some write, "who dwelt in Hyde." For Hyde is in Lydia, "below snowy Tmolus in the fertile land of Hyde,"68 whereas Hyle is in Boeotia; at any rate, the poet appends to the words, "on the shore of the Cephissian lake," the words, "and near him dwelt the rest of the Boeotians." For Lake Copais is large, and not in the territory of Thebes; whereas the other is small, and is filled from lake Copais through subterranean channels; and it is situated between Thebes and Anthedon. Homer, however, uses the word in the singular number, at one time making the first syllable long, as in the Catalogue, "and Hyle and Peteön,69 by poetic licence, and at another making it short, "who dwelt in Hyle," and "Tychius . . . , by far the best of leatherworkers, who had his home in Hyle."70 And certain critics are not correct in writing Hyde here, either; for Aias was not sending to fetch his shield from Lydia.
[21] These lakes suggest the order of the places that come next after them, so that nominally their positions are clearly determined, because the poet observes no order in naming the places, whether those that are worthy of mention or those that are not. But it is difficult, in naming so many places, most of them insignificant and situated in the interior, to avoid error in every case in the matter of their order. The seaboard, however, has a certain advantage with regard to this: the places there are better known; and, too, the sea more readily suggests the order of places. Therefore I, too, shall try to take my beginnings from the seaboard, although at present I shall disregard this intention, and following the poet shall make my enumeration of the places, adding everything taken from other writers, but omitted by him, that may be useful to us. He begins at Hyria and Aulis, concerning which I have already spoken.71
[22] Schoenus72 is a district of the Theban territory on the road that leads from Thebes to Anthedon, and is about fifty stadia distant from Thebes; and there is also a river Schoenus which flows through it.
[23] Scolus is a village in the Parasopian73 country at the foot of Mount Cithaeron, a place that is rugged and hardly habitable; whence the proverb, "neither go to Scolus thyself nor follow another thither." And this is also said to be the place from which Pentheus was brought when he was torn to pieces.74 And there was another Scolus among the cities in the neighborhood of Olynthus bearing the same name as this village. And, as I have already said,75 there is also in the Trachinian Heracleia a village called Parasopii, past which flows a River Asopus; and in Sicyonia there is another Asopus River, and also the country Asopia, through which that Asopus flows; and there are also other rivers which bear this name.
[24] The name "Eteonus"76 was changed to "Scarphe," and Scarphe too is in Parasopia; for the Asopus and the Ismenus flow through the plain which is in front of Thebes. And there is the spring called Dirce; and also Potniae, where is the scene of the myth of Glaucus of Potniae, who was torn to pieces by the Potnian mares near the city. Cithaeron, also, ends not far from Thebes. The Asopus flows past it, washing its foothills and causing the division of the Parasopii into several settlements; and all the settlements are subject to Thebes, though another set of writers say that Scolus, Eteonus, and Erythrae are in the territory of the Plataeans, for the river flows past Plataea, also, and empties near Tanagra. And in the territory of Thebes are also Therapnae and Teumessus, which latter Antimachus has adorned with praise in many verses,77 although he enumerates goodly attributes which do not belong to it, as, for instance, "there is a windy little hill"; but the verses are well known.
[25] The "Thespiae" of today is by Antimachus spelled "Thespeia"; for there are many names of places which are used in both ways, both in the singular and in the plural, just as there are many which are used both in the masculine and in the feminine, whereas there are others which are used in either one or the other number only. Thespiae is a city near Mt. Helicon, lying somewhat to the south of it; and both it and Helicon are situated on the Crisaean Gulf. It has a seaport Creusa, also called Creusis. In the Thespian territory, in the part lying towards Helicon, is Ascre, the native city of Hesiod; it is situated on the right of Helicon,78 on a high and rugged place, and is about forty stadia distant from Thespiae. This city Hesiod himself has satirized in verses which allude to his father, because at an earlier time his father changed his abode to this place from the Aeolian Cyme, saying: "And he settled near Helicon in a wretched village, Ascre, which is bad in winter, oppressive in summer, and pleasant at no time."79 Helicon is contiguous to Phocis in its northerly parts, and to a slight extent also in its westerly parts, in the region of the last harbor belonging to Phocis, the harbor which, from the fact in the case, is called Mychus;80 for, speaking generally, it is above this harbor of the Crisaean Gulf that Helicon and Ascre, and also Thespiae and its seaport Creusa, are situated. This is also considered the deepest recess of the Crisaean Gulf, and in general of the Corinthian Gulf. The length of the coastline from the harbor Mychus to Creusa is ninety stadia; and the length from Creusa as far as the promontory called Holmiae is one hundred and twenty; and hence Pagae and Oenoe, of which I have already spoken,81 are situated in the deepest recess of the gulf. Now Helicon, not far distant from Parnassus, rivals it both in height and in circuit; for both are rocky and covered with snow, and their circuit comprises no large extent of territory.82 Here are the temple of the Muses and Hippu-crene83 and the cave of the nymphs called the Leibethrides; and from this fact one might infer that those who consecrated Helicon to the Muses were Thracians, the same who dedicated Pieris and Leibethrum and Pimpleia to the same goddesses.84 The Thracians used to be called Pieres, but, now that they have disappeared, the Macedonians hold these places. It has been said85 that Thracians once settled in this part of Boeotia, having overpowered the Boeotians, as did also Pelasgians and other barbarians. Now in earlier times Thespiae was well known because of the Eros of Praxiteles, which was sculptured by him and dedicated by Glycera the courtesan (she had received it as a gift from the artist) to the Thespians, since she was a native of the place. Now in earlier times travellers would go up to Thespeia, a city otherwise not worth seeing, to see the Eros; and at present it and Tanagra are the only Boeotian cities that still endure; but of all the rest only ruins and names are left.
[26] After Thespiae Homer names Graea and Mycalessus, concerning which I have already spoken.86 He likewise says concerning the rest:87 "And those who lived about Harma and Heilesium and Erythrae, and those who held Eleon and Hyle and Peteon."88 Peteon is a village in the Theban territory near the road to Anthedon. Ocalee is midway between Haliartus and Alalcomenium, thirty stadia distant from each; and a river bearing the same name flows past it. The Phocian Medeon is on the Crisaean Gulf, at a distance of one hundred and sixty stadia from Boeotia, whereas the Boeotian Medeon, which was named after it, is near Onchestus at the base of the mountain Phoenicius; and from this fact its name has been changed to Phoenicis. This mountain is also called a part of the Theban territory; but by some both Medeon and Ocalea are called a part of the territory of Haliartus.
[27] Homer then goes on to say: "Copae, and Eutresis, and Thisbe abounding in doves."89 Concerning Copae I have already spoken.90 It lies towards the north on Lake Copais; and the others around the lake are these: Acraephiae, Phoenicis, Onchestus, Haliartus, Ocalea, Alalcomenae, Tilphusium, Coroneia. In early times, at least, the lake had no common name, but was called by different names corresponding to the several settlements lying on it, as, for instance, Copais from Copae, Haliartis from Haliartus, and so in the case of the rest of the settlements; but later the whole lake was called Copais, this name prevailing over all others; for the region of Copae forms the deepest recess of the lake. Pindar calls this lake Cephissis;91 at any rate, he places near it the spring Tilphossa, which flows at the foot of Mount Tilphossius near Haliartus and Alalcomenae, near which latter is the tomb of Teiresias; and here, too, is the temple of the Tilphossian Apollo.
[28] Next in order after Copae Homer names Eutresis, a small village of the Thespians, where Zethus and Amphion are said to have lived before they reigned over Thebes. Thisbe is now called Thisbae; the place is inhabited and is situated slightly above the sea, bordering on the territory of the Thespians and on that of Coroneia; and it, too, lies at the foot of Helicon on the south; and it has a seaport situated on a rocky place, which abounds in doves, in reference to which the poet says, "Thisbe abounding in doves." From here to Sicyon is a voyage of one hundred and sixty stadia.
[29] Next Homer names Coroneia, Haliartus, Plataeae, and Glissas. Now Coroneia is situated on a height near Helicon. The Boeotians took possession of it on their return from the Thessalian Arne after the Trojan War, at which time they also occupied Orchomenus. And when they got the mastery of Coroneia, they built in the plain before the city the temple of the Itonian Athena, bearing the same name as the Thessalian temple; and they called the river which flowed past it Cuarius, giving it the same name as the Thessalian river. But Alcaeus calls it Coralius, when he says, "Athena, warrior queen, who dost keep watch o'er the cornfields of Coroneia before thy temple on the banks of the Coralius River." Here, too, the Pamboeotian Festival used to be celebrated. And for some mystic reason, as they say, a statue of Hades92 was dedicated along with that of Athena. Now the people in Coroneia are called Coronii, whereas those in the Messenian Coroneia are called Coronaeis.
[30] Haliartus is no longer in existence, having been razed to the ground in the war against Perseus; and the country is held by the Athenians, a gift from the Romans. It was situated in a narrow place, between the mountain situated above it and Lake Copais, near the Permessus and Olmeius Rivers and the marsh that produces the flute reed.
[31] Plataeae, which Homer93 speaks of in the singular number, is at the foot of Cithaeron, between it and Thebes, along the road that leads to Athens and Megara, on the confines of Attica and Megaris; for Eleutherae is near by, which some say belongs to Attica, others to Boeotia. I have already said94 that the Asopus flows past Plataeae. Here it was that the forces of the Greeks completely wiped out Mardonius and his three hundred thousand Persians; and they built a temple of Zeus Eleutherius, and instituted the athletic games in which the victor received a crown, calling them the Eleutheria. And tombs of those who died in the battle, erected at public expense, are still to be seen. In Sicyonia, also, there is a deme called Plataeae, the home of Mnasalces the poet:95
"The tomb of Mnasalces the Plataean."96
Homer speaks of Glissas, a settlement in the mountain Hypatus, which is in the Theban country near Teumessus and Cadmeia. The hillocks below which lies the Aonian Plain, as it is called, which extends from the Hypatus mountain to Thebes, are called "Dria."97
[32] In these words of the poet, "and those who held Hypothebes," 98 some take him to mean some little city called Hypothebes, others Potniae; for Thebes, the latter say, was deserted because of the expedition of the Epigoni and had no part in the Trojan War. The former, however, say that the Thebans indeed had a part in the war, but that they were living in the level districts below Cadmeia99 at that time, since they were unable to rebuild Cadmeia; and since Cadmeia was called Thebes, they add, the poet called the Thebans of that time "Hypothebans" instead of "people who live below Cadmeia."
[33] Onchestus is where the Amphictyonic Council used to convene, in the territory of Haliartus near Lake Copais and the Teneric Plain; it is situated on a height, is bare of trees, and has a sacred Precinct of Poseidon, which is also bare of trees. But the poets embellish things, calling all sacred precincts "sacred groves," even if they are bare of trees. Such, also, is the saying of Pindar concerning Apollo:
"stirred, he traversed both land and sea, and halted on great lookouts above mountains, and whirled great stones, laying foundations of sacred groves."100 101
But Alcaeus is wrong, for just as he perverted the name of the River Cuarius, so he falsified the position of Onchestus, placing it near the extremities of Helicon, although it is at quite a distance from this mountain.
[34] The Teneric Plain is named after Tenerus. In myth he was the son of Apollo by Melia, and was a prophet of the oracle on the Ptoüs Mountain, which the same poet calls three-peaked:
"and once he took possession of the three-peaked hollow of Ptoüs."102
And he calls Tenerus
"temple minister, prophet, called by the same name as the plains."103
The Ptoüs lies above the Teneric Plain and Lake Copais near Acraephium. Both the oracle and the mountain belonged to the Thebans. And Acraephium itself also lies on a height. They say that this is called Arne by the poet, the same name as the Thessalian city.
[35] Some say that Arne too was swallowed up by the lake, as well as Mideia.104 Zenodotus, who writes
"and those who possessed Ascre105 rich in vineyards,"106
seems not to have read the statements of Hesiod concerning his native land, nor those of Eudoxus, who says much worse things concerning Ascre. For how could anyone believe that such a place was called "rich in vineyards" by the poet? Wrong, also, are those who write "Tarne" instead of "Arne"; for not a single place named Tarne is pointed out among the Boeotians, though there is one among the Lydians, and this the poet mentions:
"Idomeneus then slew Phaestus, son of Borus the Maeonian, who came from fertile Tarne."107
The remaining Boeotian cities concerning which it is worthwhile to make mention are: of those situated round the lake, Alalcomenae and Tilphossium, and, of the rest, Chaeroneia, Lebadeia, and Leuctra.
[36] Now as for Alalcomenae, the poet mentions it, but not in the Catalogue:
"Argive Hera and Alalcomenian Athena."108
It has an ancient temple of Athena which is held in great honor; and they say, at least, that the goddess was born there, just as Hera was born in Argos, and that it was because of this that the poet named them both in this way, as natives of these places. And it was because of this, perhaps, that he did not mention in the Catalogue the men of Alalcomenae, since, being sacred, they were excused from the expedition. And in fact the city always continued unravaged, although it was neither large nor situated in a secure position, but in a plain. But all peoples, since they revered the goddess, held aloof from any violence towards the inhabitants, so that when the Thebans, at the time of the expedition of the Epigonoi, left their city, they are said to have fled for refuge to Alalcomenae, and to Tilphossius, the mountain, a natural stronghold that lies above it; and at the base of this mountain is a spring called Tilphossa, and the monument of Teiresias, who died there at the time of the flight.
[37] Chaeroneia is near Orchomenus. It was here that Philip the son of Amyntas conquered the Athenians, Boeotians, and Corinthians in a great battle,109 and set himself up as lord of Greece. And here, too, are to be seen tombs of those who fell in the battle, tombs erected at public expense. And it was in the same region that the Romans so completely defeated the forces of Mithridates, many tens of thousands in number, that only a few escaped in safety to the sea and fled in their ships, whereas the rest either perished or were taken captive.
[38] At Lebadeia is situated an oracle of Trophonian Zeus. The oracle has a descent into the earth consisting of an underground chasm; and the person who consults the oracle descends into it himself. It is situated between Mt. Helicon and Chaeroneia, near Coroneia.
[39] Leuctra is the place where Epameinondas defeated the Lacedaemonians in a great battle and found a beginning of his overthrow of them; for after that time they were never again able to regain the hegemony of the Greeks which they formerly held, and especially because they also fared badly in the second clash near Mantineia. However, although they had suffered such reverses, they continued to avoid being subject to others until the Roman conquest. And among the Romans, also, they have continued to be held in honor because of the excellence of their government. This place is to be seen on the road that leads from Plataeae to Thespiae.
[40] Next the poet gives the catalogue of the Orchomenians, whom he separates from the Boeotian tribe. He calls Orchomenus "Minyeian," after the tribe of the Minyae. They say that some of the Minyae emigrated from there to Iolcus, and that from this fact the Argonauts were called Minyae. Clearly it was in early times both a rich and very powerful city. Now to its wealth Homer also is a witness, for when enumerating the places that abounded in wealth he says:
"Nor yet all that comes to Orchomenus 110 nor all that comes to Egyptian Thebes."111
And of its power there is this proof, that the Thebans were wont to pay tribute to the Orchomenians and to Erginus their tyrant, who is said to have been put to death by Heracles. Eteocles, one of those who reigned as king at Orchomenus, who founded a temple of the Graces, was the first to display both wealth and power; for he honored these goddesses either because he was successful in receiving graces,112 or in giving them, or both. For necessarily, when he had become naturally inclined to kindly deeds, he began doing honor to these goddesses; and therefore he already possessed this power; but in addition he also had to have money, for neither could anyone give much if he did not have much, nor could anyone have much if he did not receive much. But if he has both together, he has the reciprocal giving and receiving; for the vessel that is at the same time being emptied and filled is always full for use; but he who gives and does not receive could not succeed in either, for he will stop giving because his treasury fails; also the givers will stop giving to him who receives only and grants no favours; and therefore he could not succeed in either way. And like things might be said concerning power. Apart from the common saying, "money is the most valuable thing to men, and it has the most power of all things among men," we should look into the subject in detail. We say that kings have the greatest power; and on this account we call them potentates. They are potent in leading the multitudes whither they wish, through persuasion or force. Generally they persuade through kindness, for persuasion through words is not kingly; indeed, this belongs to the orator, whereas we call it kingly persuasion when kings win and attract men whither they wish by kindly deeds. They persuade men, it is true, through kindly deeds, but they force them by means of arms. Both these things may be bought with money; for he has the largest army who is able to support the largest, and he who possesses the most means is also able to show the most kindness.
They say that the place now occupied by Lake Copais was formerly dry ground, and that it was tilled in all kinds of ways when it was subject to the Orchomenians, who lived near it. And this fact, accordingly, is adduced as an evidence of their wealth.
[41] Aspledon was by some called Spledon, without the first syllable. Then the name, both of it and of the country, was changed to Eudeielos, perhaps because, from its "evening" inclination,113 it offered a special advantage peculiar to its inhabitants, especially the mildness of its winters; for the two ends of the day are coldest; and of these the evening is colder than the morning, for as night approaches the cold is more intense, and as night retires it abates. But the sun is a means of mitigating the cold. The place, therefore, that is warmed most by the sun at the coldest time is mildest in winter. Eudeielos is twenty stadia distant from Orchomenus. And the River Melas is between them.
[42] Above the Orchomenian territory lies Panopeus, a Phocian city, and also Hyampolis. And bordering on these is Opus, the metropolis of the Epicnemidian Locrians. Now in earlier times Orchomenus was situated on a plain, they say, but when the waters overflowed, the inhabitants migrated up to the mountain Acontius, which extends for a distance of sixty stadia to Parapotamii in Phocis. And they relate that the Achaeans in Pontus, as they are called, are a colony of Orchomenians who wandered there with Ialmenus after the capture of Troy. There was also an Orchomenus in the neighborhood of Carystus. Those who have written concerning the Ships114 have supplied us well with such materials, and are the writers we follow when they say things appropriate to the purpose of our work.
6 i.e., steal the dedicated tripods, thus committing sacrilege.
7 i.e., every year.
8 See 13. 1. 3.
9 At the battle of Chaeroneia (338 B.C.).
10 335 B.C.
11 By Cassander (316 B.C.).
12 Deep Harbor.
13 In 411 B.C. Chalcis was joined to the mainland by a bridge. Moles were thrown out into the Euripus from each shore, high towers were built at the ends of the two moles, leaving a passage through for a single ship, and "wooden bridges were set over the channels" (Diod. Sic. 13.47). The plurals "bridges" and "channels" may be explained by the fact that there was a small rocky island in the middle of the strait between the two channels. In 334 B.C. they fortified the bridge with towers and gates and a wall, and included the Boeotian Mt. Canethus (Karababa?) as a bridgehead within the circuit of the city of Chalchis (Strabo 10. 1. 8). Chalcis was still joined to the continent by a bridge in 200 B.C. (Livy 28.6), and Aemilius Paulus went to see it about 167 B.C. (Livy 45.27). And there was still a bridge there in the time of Livy himself, although the tower mentioned by him (28. 6) was no longer there (note the tense of claudebat). Strabo's "two plethra" (202 feet) is accurate enough for the entire stretch across the strait, and he must have included the moles in his term "bridge." Today the western channel is entirely closed, while the eastern is spanned by a swing-bridge about 85 feet long.
14 9. 2. 2
15 The usual interpretation of this clause, "a canal (surinx) has been constructed between (eis) the towers" seems impossible. The literal translation is "a tube has been constructed across into them" (the towers). Bréquigny (quoted in the French trans., vol. iii, Eclaircissemens x, appears to be on the right track: "On y a pratique des surinx (souterrains) pour y communiquer" ("they have constructed subterranean passages so as to communicate with the towers"). Livy 28.6 says: "The city has two fortresses, one threatening the sea, and the other in the middle of the city. Thence by a cuniculum (literally, "rabbit-hole," and hence a" tube-like passageway") "a road leads to the sea, and this road used to be shut off from the sea by a tower of five stories, a remarkable bulwark." Certainly surinx should mean an underground passage or else a roofed gallery of some sort above the ground (cf. the use of the word in Polybius 9. 41.9 concerning the investment of Echinus by Philip, and in 15. 39. 6); and Strabo probably means that there was a protected passage across to the towers from both sides. See Leake's Travels in Northern Greece, II, 259; Grote's Greece, VIII, ch. 63; and the discussion by the French translators (l. c.), who believe that there were two passages for ships, one on each side of the strait.
16 "They take place, not seven times in the twenty-four hours, as Strabo says, but at irregular intervals" (Tozer, Selections, p. 234). See the explanation of Admiral Mansell in Murray's Greece, pp. 387-388.
17 i.e., "Silent's" (monument).
18 For love of the indifferent Narcissus Echo died of a broken heart. Nemesis punished him by causing him to fall desperately in love with his own image which he saw in a fountain. He pined away and was changed to the flower which bears his name.
19 "The people of Tanagra say that their founder was Poemander" (Paus. 9.10).
20 Strabo means the Tanagraean territory.
21 See Dittenberger 611, note 3.
22 "Wielder of Lightning."
23 Of Athens.
24 The temples of Pythian Apollo and Olympian Zeus.
25 "Harma."
26 "The fleet horse of Adrastus, of divine descent" (Hom. Il. 23.346).
27 See footnote on 9. 1. 6.
28 If Strabo wrote "Argos," which is doubtful (see critical note), he must have been thinking of the route taken by Amphiaraüs, or Adrastus, back to the Peloponnesus.
29 See critical note.
30 The place mentioned in Hom. Il. 2.496.
31 Pind. Fr. 73 (Bergk).
32 i.e., the country along the Asopus River.
33 "Marshes."
34 Hom. Il. 2.508.
35 i.e. Halae Aexonides and Halae Araphenides.
36 See Hom. Il. 13.21, Hom. Od. 5.381. Aegae was on the site of the modern Limni, or else a little to the south of it (see Pauly-Wissowa, s.v. "Aigai."
37 8. 7. 4.
38 Destroyed by a tidal wave 426 B.C. (Thuc. 3.89).
39 The modern Ktypa.
40 See 6. 3. l.
41 On the change of Glaucus to a sea deity, cf. Paus. 9.22 and Plat. Rep. 611.
42 Hom. Il. 2.508.
43 i.e., they make the letter "I" long, and so indicate by using the circumflex accent instead of the acute; or he might mean that they lengthen the syllable by pronouncing the "s" as a double "s."
44 The "i" in Nisa is long by nature.
45 see 1. 2. 24.
46 The range of mountains in Boeotia between Lake Copais and the Corinthian Gulf.
47 i.e., except the eastern side, on the Euboean Sea.
48 Cf. 8. 8. 4.
49 Strabo is thinking primarily of Lake Copais. For a complete account of this lake, which is now completely drained, see Tozer, note on Paus. 9.24.l.
50 In Greek, "plate."
51 Helos ("marsh"), Hele ("marshes").
52 In Greek, "oars."
53 Hom. Il. 2.502.
54 See Tozer, Selections, p. 236, note 2.
55 9. 2. 13.
56 Lower Larymna.
57 According to Paus. 9.23.4, "Lower Larymna anciently belonged to Opus," the Locrian city, but later "joined the Boeotian confederacy." For a complete account of the two Larymnas see Frazer, note on Paus. 9.23.7.
58 "Outflow" (Anchoê).
59 There seems to be an omission here. We should expect, "Crates . . . began to clear away the obstructions but ceased."
60 On the Triton River, see Paus. 9.33.5.
61 How could this be when the Melas lay on the northern side of the lake and Haliartus on the southern (Tozer, op. cit., p.237)?
62 So Pliny 16.66.
63 Hom. Il. 2.503.
64 Hom. Il. 2.523.
65 The usual spelling is "Panopeus."
66 Otherwise unknown.
67 Hom. Il. 5.708.
68 Hom. Il. 20.385.
69 Hom. Il. 2.500.
70 Hom. Il. 7.221.
71 9. 2. 8 and 9. 2. 12.
72 Hom. Il. 2.497.
73 i.e., along the Asopus River.
74 i.e., by the Bacchic women.
75 8. 6. 24.
76 See 7. 3. 6.
77 In his epic poem entitled Thebais.
78 i.e., as viewed from Thespiae.
79 Hes. WD 639-40.
80 i.e., "Mychus," "Recess," of what is now Gulf Zalitza.
81 8. 6. 22.
82 i.e., they descend sharply and without foothills to the plains.
83 See 8. 6. 21.
84 Cp. 10. 3. 17.
85 9. 2. 3.
86 9. 2. 10, 11.
87 9. 2. 11, 12, 17, 20.
88 Hom. Il. 2.499.
89 Hom. Il. 2.502.
90 9. 2. 18.
91 Cp. 9. 2. 20.
92 P. Foucart (see Bulletin de Ia Correspondance Hellénique, 1885, ix. 433), on the basis of a Boeotian inscription, conjectures that "Hades" should be corrected to "Ares."
93 Hom. Il. 2.504.
94 8. 6. 24.
95 Of his works only sixteen epigrams are now extant.
96 Mnasalces Fr.
97 i.e., "Thickets."
98 Hom. Il. 2.505.
99 The acropolis of Thebes.
100 Pind. Fr. 101 (Bergk)
101 i.e., foundations of temples. This fragment from Pindar is otherwise unknown (see Pind. Fr. 101 (Bergk)).
110 On the treasury of Orchomenus, see Paus. 8.33.
111 Hom. Il. 9.381
112 i.e., favors
113 Deilinou klimatos: apparently a false etymology of "Eudeielos," based on the fact that the effect of the sun's heat is greatest in the deile (evening). But the most likely meaning of eudeielos is "sunny," the word being used of places exposed to the hot sun (e.g., see Pind. O. 3.111 and Gildersleeve's note thereon), and having a southerly rather than an "evening" (westerly) inclination, as is the case with Aspledon (Buttmann Lexilogus, s.v. Deilê sections 7-9). Butcher and Lang, and Murray, in their translations of the Odyssey, e.g., Hom. Od. 9.21, translate the word "clear seen," and Cunliffe (Lexicon Homeric Dialect, "bright, shining," as though used for eudêlos. Certainly Strabo, as the context shows, is thinking of the position of the place and of the sun's heat (see 10. 2. 12, where he discusses " eudeielos Ithaca" at length).
114 i.e., Homer's Catalogue of Ships
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mykalessos [ MYKALESSOS (Rhitsona) Boiotia, Greece. ]
hysiai-2 [ Hysiai. ]
dioscurias [ DIOSCURIAS later SEBASTOPOLIS (Sukhuini) Colchis. ]
oinoe [ OINOE (Myoupolis) Attica, Greece. ]
onchestos [ ONCHESTOS Boiotia, Greece. ]
oropos [ OROPOS (Skala Oropou) Greece. ]
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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
Strabo, Geography
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II.[1] hexês d' estin hê Boiôtia, peri hês legonta kai peri tôn sunechôn ethnôn anamnêsin poiêsasthai chrê tou saphous charin hôn eipomen proteron. [elegom]en de tên apo Souniou paralian mechri Thettalo[nikeias] epi tas arktous tetasthai, mikron ekklinousan [pros dusin kai] echousan tên thalattan pros heô, ta d' huper[keimena mer]ê pros dusin hôs an tainias tinas dia tês [pasês chôras] tetamenas parallêlous: hôn prôtê estin [hê Attikê sun têi] Megaridi hôs an tainia tis, to men heôthi[non pleuron echou]sa tên apo Souniou mechri Ôrôpou kai . . . ias, to d' hesperion ton te Isthmon kai tên [Alkuonida thal]attan tên kata Pagas mechri tôn [topôn tês Boiôti]as tôn peri Kreousan: ta de loipa [tên apo Souniou] mechri Isthmou paralian kai tên hôs an . . . s oreinên tên dieirgousan apo tês [Boiôtias tên A]ttikên. deutera d' estin hê Boiôtia apo tês heô epi dusin tetamenê tainia tis apo tês kat' Euboian thalattês epi thalattan tên kata ton Krisaion kolpon, isomêkês pôs têi Attikêi ê kai elattôn kata mêkos: aretêi mentoi tês chôras pampolu diapherei.
[2] Ephoros de kai tautêi kreittô tên Boiôtian apophainei tôn homorôn ethnôn kai hoti monê trithalattos esti kai limenôn euporei pleionôn, epi men tôi Krisaiôi kolpôi kai tôi Korinthiakôi ta ek tês Italias kai Sikelias kai Libuês dechomenê, epi de tôn pros Euboian merôn eph' hekatera tou Euripou schizomenês tês paralias têi men epi tên Aulida kai tên Tanagrikên têi d' epi ton Salganea kai tên Anthêdona, têi men einai sunechê tên kat' Aigupton kai Kupron kai tas nêsous thalattan têi de tên kata Makedonas kai tên Propontida kai ton Hellêsponton. prostithêsi de hoti kai tên Euboian tropon tina meros autês pepoiêken ho Euripos houtô stenos ôn kai gephurai sunezeugmenos pros autên diplethrôi. tên men oun chôran epainei dia tauta, kai phêsi pros hêgemonian euphuôs echein, agôgêi de kai paideiai mê chrêsamenous epimelei tous aei proïstamenous autês, ei kai [ti] pote katôrthôsan, epi mikron ton chronon summeinai, kathaper Epameinôndas edeixe: teleutêsantos gar ekeinou tên hêgemonian apobalein euthus tous Thêbaious geusamenous autês monon: aition de einai to logôn kai homilias tês pros anthrôpous oligôrêsai, monês d' epimelêthênai tês kata polemon aretês. edei de prostheinai dioti touto pros Hellênas malista chrêsimon estin, epei pros ge tous barbarous bia logou kreittôn esti. kai Rhômaioi de to palaion men agriôterois ethnesi polemountes ouden edeonto tôn toioutôn paideumatôn, aph' hou de êrxanto pros hêmerôtera ethnê kai phula tên pragmateian echein, epethento kai tautêi têi agôgêi kai katestêsan pantôn kurioi.
[3] hê d' oun Boiôtia proteron men hupo barbarôn ôikeito Aonôn kai Temmikôn ek tou Souniou peplanêmenôn kai Lelegôn kai Huantôn: eita Phoinikes eschon hoi meta Kadmou, hos tên te Kadmeian eteichise kai tên archên tois ekgonois apelipen. ekeinoi de tas Thêbas têi Kadmeiai prosektisan, kai sunephulaxan tên archên hêgoumenoi tôn pleistôn Boiôtôn heôs tês tôn Epigonôn strateias. kata de toutous oligon chronon eklipontes tas Thêbas epanêlthon palin: hôs d' hautôs hupo Thraikôn kai Pelasgôn ekpesontes en Thettaliai sunestêsanto tên archên meta Arnaiôn epi polun chronon, hôste kai Boiôtous klêthênai pantas. eit' anestrepsan eis tên oikeian, êdê tou Aiolikou stolou pareskeuasmenou peri Aulida tês Boiôtias, hon estellon eis tên Asian hoi Orestou paides. prosthentes de têi Boiôtiai tên Orchomenian (ou gar êsan koinêi proteron, oud' Homêros meta Boiôtôn autous katelexen all' idiai, Minuas prosagoreusas ) met' ekeinôn exebalon tous men Pelasgous eis Athênas, aph' hôn eklêthê meros ti tês poleôs Pelasgikon (ôikêsan de hupo tôi Humêttôi ), tous de Thraikas epi ton Parnasson. Huantes de tês Phôkidos Huan polin ôikisan.
[4] phêsi d' Ephoros tous men Thraikas poiêsamenous spondas pros tous Boiôtous epithesthai nuktôr stratopedeuousin oligôroteron hôs eirênês gegonuias: diakrousamenôn [d'] autous aitiômenôn te hama hoti tas spondas parebainon, mê parabênai phaskein ekeinous: sunthesthai gar hêmeras, nuktôr d' epithesthai: aph' hou dê kai tên paroimian eirêsthai “Thraikia pareuresis.” tous de Pelasgous menontos eti tou polemou chrêstêriasomenous apelthein, apelthein de kai tous Boiôtous: ton men oun tois Pelasgois dothenta chrêsmon ephê mê echein eipein, tois de Boiôtois anelein tên prophêtin asebêsantas eu praxein: tous de theôrous huponoêsantas charizomenên tois Pelasgois tên prophêtin kata to sungenes (epeidê kai to hieron Pelasgikon ex archês hupêrxen ) houtôs anelein, harpasantas tên anthrôpon eis puran embalein enthumêthentas, eite kakourgêsasan eite mê, pros amphotera orthôs echein, ei men parechrêstêriase, kolastheisês autês, ei d' ouden ekakourgêse, to prostachthen autôn praxantôn. tous de peri to hieron to men akritous kteinein tous praxantas, kai taut' en hierôi, mê dokimasai, kathistanai d' eis krisin, kalein d' epi tas hiereias, tautas de einai tas prophêtidas hai loipai triôn ousôn periêsan: legontôn d' hôs oudamou nomos eiê dikazein gunaikas, proselesthai kai andras isous tais gunaixi ton arithmon: tous men oun andras apognônai, tas de gunaikas katagnônai, isôn de tôn psêphôn genomenôn tas apoluousas nikêsai: ek de toutôn Boiôtois monois andras prothespizein en Dôdônêi. tas mentoi prophêtidas exêgoumenas to manteion eipein, hoti prostattoi ho theos tois Boiôtois tous par' autois tripodas sulêsantas hena eis Dôdônên pempein kat' etos: kai dê kai poiein touto: aei gar tina tôn anakeimenôn tripodôn nuktôr kathairountas kai katakaluptontas himatiois hôs an lathrai tripodêphorein eis Dôdônên.
[5] meta de tauta tên Aiolikên apoikian sunepraxan tois peri Penthilon, pleistous ex heautôn sumpempsantes, hôste kai Boiôtikên prosagoreuthênai. husteron de chronois pollois ho Persikos polemos peri Plataias genomenos dielumênato tên chôran. eit' anelabon sphas palin epi tosouton hôste kai tês tôn Hellênôn archês amphisbêtêsai Thêbaious dusi machais kratêsantas Lakedaimonious. Epameinônda de pesontos en têi machêi tautês men tês elpidos diesphalêsan, huper de tôn Hellênôn homôs epolemêsan pros Phôkeas tous to hieron sulêsantas to koinon. kakôthentes d' hupo te toutou tou polemou kai tôn Makedonôn epithemenôn tois Hellêsin, hupo tôn autôn toutôn kai apebalon tên polin kataskapheisan kai anelabon anaktistheisan. ex ekeinou d' êdê prattontes endeesteron aei mechri eis hêmas oude kômês axiologou tupon sôzousi: kai [hai] allai de poleis analogon plên Tanagras kai Thespiôn: hautai d' hikanôs summenousi pros ekeinas krinomenai.
[6] hexês de tên periêgêsin tês chôras poiêteon arxamenous apo tês pros Euboian paralias tês sunechous têi Attikêi. archê d' ho Ôrôpos kai ho hieros limên hon kalousi Delphinion, kath' hon hê palaia Eretria en têi Euboiai, diaploun echousa hexêkonta stadiôn. meta de to Delphinion ho Ôrôpos en eikosi stadiois: kata de touton estin hê nun Eretria, diaplous d' ep' autên stadioi tettarakonta.
[7] eita Dêlion to hieron tou Apollônos ek Dêlou aphidrumenon, Tanagraiôn polichnion Aulidos diechon stadious triakonta, hopou machêi leiphthentes Athênaioi protropadên ephugon: en de têi phugêi pesonta aph' hippou Xenophônta idôn keimenon ton Grullou Sôkratês ho philosophos strateuôn pezos tou hippou gegonotos ekpodôn anelabe tois ômois auton, kai esôsen epi pollous stadious heôs epausato hê phugê.
[8] eita limên megas hon kalousi Bathun limena: eith' hê Aulis petrôdes chôrion kai kômê Tanagraiôn: limên d' esti pentêkonta ploiois, hôst' eikos ton naustathmon tôn Hellênôn en tôi megalôi huparxai limeni. kai ho Euripos d' esti plêsion ho Chalkidos, eis hon apo Souniou stadioi hexakosioi hebdomêkonta: esti d' ep' autôi gephura diplethros, hôs eirêka: purgos d' hekaterôthen ephestêken ho men ek tês Chalkidos ho d' ek tês Boiôtias: diôikodomêtai d' eis autous surinx. peri de tês palirroias tou Euripou tosouton monon eipein hikanon, hoti heptakis metaballein phasi kath' hêmeran hekastên kai nukta: tên d' aitian en allois skepteon. [9] plêsion d' estin eph' hupsous keimenon chôrion Salganeus, epônumon tou taphentos ep' autôi Salganeôs andros Boiôtiou, kathêgêsamenou tois Persais eispleousin eis ton diaploun touton ek tou Maliakou kolpou, hon phasin anairethênai prin ê tôi Euripôi sunaptein hupo tou nauarchou Megabatou nomisthenta kakourgon, hôs ex apatês embalonta ton stolon eis tuphlon tês thalattês stenôpon: aisthomenon de ton barbaron tên peri auton apatên metagnônai te kai taphês axiôsai ton anaitiôs apothanonta.
[10] kai hê Graia d' esti topos Ôrôpou plêsion kai to hieron tou Amphiaraou kai to Narkissou tou Eretrieôs mnêma ho kaleitai Sigêlou, epeidê sigôsi pariontes: tines de têi Tanagrai tên autên phasin: hê Poimandris d' estin hê autê têi Tanagrikêi: kalountai de kai Gephuraioi hoi Tanagraioi. ek Knôpias de tês Thêbaïkês methidru[thê kata chrêsmon] deuro to Amphiaraeion.
[11] kai ho Mukalêssos de kômê tês Tanagraïkês: keitai de par' hodon [tên ek] Thêbôn eis Chalkida: hôs d' hautôs kai to Harma, tês Tanagraïkês kômê erêmos peri tên Mukalêsson, apo tou Amphiaraou harmatos labousa tounoma, hetera ousa tou Harmatos tou kata tên Attikên, ho esti peri Phulên, dêmon tês Attikês homoron têi Tanagrai. enteuthen de hê paroimia tên archên eschen hê legousa “hopotan di' Harmatos astrapsêi,” astrapên tina sêmeioumenôn kata chrêsmon tôn legomenôn Puthaïstôn, blepontôn hôs epi to Harma kai tote pempontôn tên thusian eis Delphous hotan astrapsanta idôsin: etêroun d' epi treis mênas, kath' hekaston mêna epi treis hêmeras kai nuktas, apo tês escharas tou astrapaiou Dios: esti d' hautê en tôi teichei metaxu tou Puthiou kai tou Olumpiou. peri de tou Harmatos tou Boiôtiakou hoi men phasin ekpesontos ek tou harmatos en têi machêi tou Amphiaraou kata ton topon, hopou nun esti to hieron autou, to harma erêmon enechthênai epi ton homônumon topon: hoi de tou Adrastou suntribênai to harma pheugontos phasin entautha, ton de dia tou Areionos sôthênai. Philochoros d' hupo tôn kômêtôn sôthênai phêsin auton, kai dia touto isopoliteian autois para tôn Argeiôn huparxai.
[12] esti de tôi ek Thêbôn eis Argos anionti en aristerai hê Tanagra k . . . en dexiai keitai: kai hê Huria de tês Tanagraias nun esti, proteron de tês Thêbaïdos: hopou ho Hurieus memutheutai kai hê tou Ôriônos genesis, hên phêsi Pindaros en tois dithurambois: keitai d' engus Aulidos. enioi de tas Husias Huriên legesthai phasi, tês Parasôpias ousan hupo tôi Kithairôni plêsion Eruthrôn en têi mesogaiai, apoikon Hurieôn, ktisma de Nukteôs tou Antiopês patros. eisi de kai en têi Argeiai Husiai kô[mê], hoi d' ex autês Husiatai legontai. tôn d' Eruthrôn toutôn apoikoi hai en Iôniai Eruthrai. kai ho Heleôn d' esti kômê Tanagrikê, apo tôn helôn ônomasmenê.
[13] meta de Salganea Anthêdôn polis limena echousa, eschatê tês Boiôtiakês paralias tês pros Euboiai, kathaper kai ho poiêtês eirêken “Anthêdona t' eschatoôsan.” eisi mentoi eti proïonti mikron polichnai duo tôn Boiôtôn, Larumna te, par' hên ho Kêphissos ekdidôsi, kai eti epekeina Halai, homônumoi tois Attikois dêmois. kata de tên paralian tautên keisthai phasin Aigas tas en Euboiai, en hais to tou Poseidônos hieron tou Aigaiou: emnêsthêmen d' autou kai proteron. diarma d' estin apo men tês Anthêdonos eis Aigas hekaton eikosi stadioi, apo de tôn allôn topôn polu elattous: keitai d' epi orous hupsêlou to hieron, ên de pote kai polis: engus de tôn [Aigôn] kai hai Orobiai. en de têi Anthêdoniai Messapion oros estin apo Messapou, hos eis tên Iapugian elthôn Messapian tên chôran ekalesen. entautha de kai ta peri ton Glaukon mutheuetai ton Anthêdonion, hon phasin eis kêtos metabalein. [14] plêsion d' estin Anthêdonos hieroprepês topos tês Boiôtias, ichnê poleôs echôn, ho kaloumenos Isos sustellonti tên prôtên sullabên. oiontai de tines dein graphein “Ison te zatheên Anthêdona t' eschatoôsan” ekteinontes tên prôtên sullabên poiêtikôs dia to metron, anti tou “Nisan te zatheên.” hê gar Nisa oudamou phainetai tês Boiôtias, hôs phêsin Apollodôros en tois peri neôn . . . [e]iê, ei mê tên Nisan houtôs eirêken: ên gar ho . . . Megarikêi. ekeithen apôikismenê pros[chôros tou Kitha]irônos, ekleleiptai de nun. tines de graphousi “Kreusan te “zatheên,” tên nun Kreousan dechomenoi, to tôn Thespieôn epineion en tôi Krisaiôi kolpôi hidrumenon: alloi de “Pharas te zatheas.” esti de tês tetrakômias tês peri Tanagran, Heleônos Harmatos Mukalêssou Pharôn. graphousi de kai touto “Nusan te zatheên.” kômê d' esti tou Helikônos hê Nusa. hê men oun paralia toiautê tis hê pros Euboian.
[15] ta d' hexês en têi mesogaiai pedia esti koila pantothen ek tôn allôn merôn oresi periechomena, tois Attikois men pros notou, pros arktou de tois Phôkikois: apo de tês hesperas ho Kithairôn loxos empiptei mikron huper tês Krisaias thalattês, echôn tên archên sunechê tois Megarikois kai tois Attikois oresin, eit' epistrephôn eis ta pedia, pauomenos de peri tên Thêbaian.
[16] tôn de pediôn toutôn ta men limnazei, potamôn anacheomenôn eis auta, tôn d' empiptontôn, eita ekruseis lambanontôn: ta d' anepsuktai kai geôrgeitai pantodapôs dia tên eukarpian. hupantrou de kai sêrangôdous ousês kata bathous tês gês, seismoi genomenoi pollakis exaisioi tous men ephraxan tôn porôn tous de aneôixan, tous men mechri tês epiphaneias tous de di' huponomôn: sumbainei dê kai tois hudasi tois men di' huponomôn pheresthai tôn rheithrôn tois d' epipolês, tois te limnaiois kai tois potamiois. enchôsthentôn de kata bathous tôn porôn auxesthai tas limnas sumbainei mechri tôn oikoumenôn topôn hôste kai poleis katapinesthai kai chôras, anoichthentôn de tôn autôn ê allôn anakaluptesthai, kai tous autous topous pote men pleisthai pote de pezeuesthai, kai tas autas poleis pote men epi têi limnêi pote de apôthen keisthai. [17] dittôs de touto ginetai: kai gar menousôn akinêtôn tôn poleôn, hotan hê auxêsis tôn hudatôn hêttôn êi tês huperchuseôs dia hupsos tôn oikêseôn ê dia apostasin, kai dia anoikismon, hotan tôi plêsiasmôi kinduneusantes pollakis apallagên porisôntai tou phobou tên metalêpsin tôn chôriôn tôn apôthen ê tôn en hupsei. parakolouthei de tois houtôs anoikistheisi to tên autên prosêgorian phulattousin, etumôs proteron legomenois apo tou sumbebêkotos topikôs, nun mê[keti] legesthai etumôs: Plataias gar apo tês platês tôn kôpôn eirêsthai pithanon kai Plataieas tous apo kôpêlasias zôntas, alla nun apôthen tês limnês oikountes ouket' an prosagoreuointo etumôs. Helos te kai Heleôn kai Heilesion eklêthê dia to epi tois helesin hidrusthai: nun de ouch homoiôs echei tauta, ê anoikisthentôn ê tês limnês epipolu tapeinôtheisês dia tas husteron genomenas ekruseis: kai gar touto dunaton. [18] dêloi de kai ho Kêphissos touto malista tên Kôpaïda limnên plêrôn. auxomenês gar autês hôste kinduneuein katapothênai tas Kôpas, [has] ho te poiêtês onomazei, kai ap' autôn hê limnê tên epônumian eilêphe, chasma genêthen pros têi limnêi plêsion tôn Kôpôn aneôixen hupo gês rheithron hoson triakonta stadiôn kai edexato ton potamon, eita exerrêxen eis tên epiphaneian kata Larumnan tês Lokridos tên anô: kai gar hetera estin, hês [emnêsthê]men, [hê] Boiôtiakê, epi têi thalattêi, hêi prosethesan Rhômaioi tên anô. kaleitai d' ho topos Anchoê: esti de kai limnê homônumos: enteuthen d' êdê ho Kêphissos ekdidôsin epi tên thalattan. tote men oun pausamenês tês plêmmuridos, paula kai tou kindunou tois paroikousin hupêrxe, plên tôn êdê katapotheisôn poleôn. palin d' enchoumenôn tôn porôn, ho metalleutês Kratês anêr Chalkideus anakathairein ta emphragmata epausato stasiasantôn tôn Boiôtôn, kaiper, hôs autos en têi pros Alexandron epistolêi phêsin, anepsugmenôn êdê pollôn, en hois hoi men ton Orchomenon oikeisthai ton archaion hupelambanon, hoi d' Eleusina kai Athênas para ton Tritôna potamon: legetai [d' oikisai] Kekropa, hênika tês Boiôtias epêrxe kaloumenês tote Ôgugias, aphanisthênai de tautas epiklustheisas husteron. genesthai de phasin kai kata Orchomenon chasma, kai dexasthai ton Melana potamon ton rheonta dia tês Haliartias kai poiounta entautha to helos to phuon ton aulêtikon kalamon. all' houtos êphanistai teleôs, eite tou chasmatos diacheontos auton eis adêlous porous, eite tôn peri Haliarton helôn kai limnôn proanaliskontôn auton, aph' hôn poiêenta kalei ton [topon] ho poiêtês “kai poiêenth' Haliarton” legôn. [19] houtoi men oun ek tôn Phôkikôn orôn hoi potamoi katapherontai, hôn ho Kêphissos ek Lilaias Phôkikês poleôs tên archên lambanei, kathaper kai Homêros phêsin “hoi te Lilaian echon pêgêis epi Kêphissoio:” di' Elateias de rhueis megistês tôn en Phôkeusi poleôn, kai dia Parapotamiôn kai Phanoteôn homoiôs Phôkikôn polismatôn, eis Chairôneian tês Boiôtias proeisin, eita dia tês Orchomenias kai tês Korôneiakês eis tên Kôpaïda limnên exiêsi: kai ho Permêssos de kai ho Olmeios, ek tou Helikônos sumballontes allêlois, eis tên autên empiptousi limnên tên Kôpaïda tou Haliartou plê[sion: kai alla] de rheumata eis autên emballei. esti men oun megalê, tên perimetron echousa ogdoêkonta kai triakosiôn stadiôn, hai de ekruseis oudamou phainontai plên tou dechomenou ton Kêphisson chasmatos kai tôn helôn. [20] [Tôn de peri]keimenôn limnôn estin hê te Trephia kai hê K[êphissis, hês] memnêtai kai Homêros “hos rh' “en Hulêi naieske mega ploutoio memêlôs, limnêi keklimenos Kêphissidi.” ou gar limnên tên Kôpaïda bouletai legein, hôs oiontai tines, alla tên Hulikên prosagoreuomenên apo tês plêsion kômês hên kalousin Hulas, oude Hudên, hôs enioi graphousin “hos rh' en “Hudêi naiesken.” hê men gar estin en Ludiai “Tmôlôi “hupo niphoenti, Hudês en pioni dêmôi,” hê de Boiôtiakê: epipherei goun tôi “limnêi keklimenos Kêphissidi” to “par de hoi alloi naion Boiôtoi.” hê men gar esti megalê kai ouk en têi Thêbaïdi, hê de mikra, ekeithen di' huponomôn plêroumenê, keimenê metaxu Thêbôn kai Anthêdonos. Homêros d' henikôs ekpherei tote men ekteinôn tên prôtên sullabên, hôs en tôi katalogôi “êd' “Hulên kai Peteôna,” poiêtikôs, tote de sustellôn “hos rh' en Hulêi naieske” “skutotomôn och' aristos Hulêi “eni oikia naiôn.” oud' entautha eu graphontôn tinôn Hudêi eni: ou gar ho Aias ek Ludias to sakos metepempeto. [21] [Hautai d' hai] limnai tên taxin tôn ephexês topô[n hupographousin hôste] logôi perilêphthênai saphôs, hoti ho [poiêtês ataktôs chrêtai] tois onomasi tôn topôn tôn te ax[iologôn kai tôn mê: kai] chalepon en tosoutois kai asêmois tois pleistois kai en mesogaiai mêdamou têi taxei diapesein: hê paralia d' echei ti pleonektêma pros touto: kai gnôrimôteroi hoi topoi, kai hê thalatta to ge hexês hupagoreuei beltion: dioper kai hêmeis ekeithen peirôm[etha periodeuein]: entautha d' easantes touto tôi p[oiêtêi akolouthountes poiêsomen tên] diarithmêsin, prostithentes ho ti an chrêsimon êi [pros tên hupothesi]n hêmin, hup' ekeinou de paraleiphthen. archetai [d' apo tês Huri]ês kai tês Aulidos, peri hôn eirêkamen. [22] Schoinos d' esti chôra tês Thêbaïkês kata tên hodon tên epi Anthêdonos, diechousa tôn Thêbôn hoson pentêkonta stadious: rhei de kai potamos di' autês Schoinous. [23] Skôlos d' esti kômê tês Parasôpias hupo tôi Kithairôni, dusoikêtos topos kai trachus, aph' hou kai hê paroimia “eis Skôlon mêt' autos inai, mêt' allôi hepesthai.” kai ton Penthea de enthende katagomenon diaspasthênai phasin. ên de kai tôn peri Olunthon poleôn homônumos autêi Skôlos. eirêtai d' hoti Parasôpioi kai kômê tis kaleitai en Hêrakleiai têi Trachiniai, par' hên rhei Asôpos potamos, kai hoti en Sikuôniai allos estin Asôpos kai hê chôra Asôpia, di' hês rhei.
[24] ho Eteônos de Skarphê metônomasthê, kai hautê de tês Parasôpias. ho gar Asôpos kai ho Ismênos dia tou pediou rheousi tou pro tôn Thêbôn: esti de kai hê Dirkê krênê kai Potniai, eph' hôn mutheuetai ta peri ton Potniea Glaukon ton diaspasthenta hupo tôn Potniadôn hippôn tês poleôs plêsion, kai ho Kithairôn de ouk apôthen tôn Thêbôn teleutai: par' auton de ho Asôpos rhei, tên hupôreian autou kluzôn kai poiôn tous Parasôpious eis katoikias pleious diêirêmenous, hapantas d' hupo Thêbaiois ontas (heteroi d' en têi Plataieôn phasi ton te Skôlon kai ton Eteônon kai tas Eruthras: kai gar para[rrei] Plataias kai para Tanagran ekdidôsin ): en de têi Thêbaiôn eisi kai hai Therapnai kai ho Teumêssos, hon ekosmêsen Antimachos dia pollôn epôn, tas mê prosousas aretas diarithmoumenos “esti tis ênemoeis oligos lophos.” gnôrima de ta epê. [25] Thespeian de legei tas nun Thespias, pollôn onomatôn tôn men amphoterôs legomenôn kai henikôs kai plêthuntikôs, kathaper kai arrenikôs kai thêlukôs, tôn d' hopoterôs. esti de polis pros tôi Helikôni notiôtera autou, epikeimenê de tôi Krisaiôi kolpôi kai autê kai ho Helikôn: epineion d' echousin hai Thespiai Kreousan, hên kai Kreousida kalousin. en de têi Thespieôn esti kai hê Askrê kata to pros Helikôna meros, hê tou Hêsiodou patris: en dexiai gar esti tou Helikônos, eph' hupsêlou kai tracheos topou keimenê, apechousa tôn Thespiôn hoson tettarakonta stadious, hên kai kekômôidêken autos e[pilabomenos] tou patros, hoti ek Kumês tês Aiolidos m[etestê, thrasu]teron legôn “nassato d' anch' Helikônos oizurêi [eni kômêi], Askrêi cheima kakêi, therei argaleêi, oude pot' [esthlêi].” ho de Helikôn sunechês esti têi Phôkidi ek tôn pros arkton autou merôn: mikra de kai ek tôn pros hesperan kata ton hustaton limena tês Phôkidos, hon kalousin apo tou sumbebêkotos muchon: huperkeitai gar kata touton malista ton limena tou Krisaiou kolpou kai ho Helikôn kai hê Askrê kai eti hai Thespiai kai to epineion autês hê Kreousa. touto de kai koilotaton nomizetai to meros tou Krisaiou kolpou kai haplôs tou Korinthiakou: stadioi d' eisi tês [paralias] tês apo tou muchou tou limenos eis Kreousan ene[nêkonta:] enteuthen de hekaton eikosin heôs tês akras hên [Olmias] kalousin: en de tôi koilotatôi tou kolpou tou [Krisaiou sum]bebêke tas Pêgas keisthai kai tên Oinoên, pe[ri hôn ei]rêkamen. ho men oun Helikôn ou polu diestêkôs tou Parnassou enamillos estin ekeinôi kata te hupsos kai perimetron: amphô gar chionobola ta orê kai petrôdê, perigraphetai d' ou pollêi chôrai. entautha d' esti to te tôn Mousôn hieron kai hê Hippou krênê kai to tôn Leibêthridôn numphôn antron: ex hou tekmairoit' an tis Thraikas einai tous ton Helikôna tais Mousais kathierôsantas, hoi kai tên Pierida kai to Leibêthron kai tên Pimpleian tais autais theais anedeixan: ekalounto de Pieres: eklipontôn d' ekeinôn Makedones nun echousi ta chôria tauta. eirêtai d' hoti tên Boiôtian tautên epôikêsan pote Thraikes biasamenoi tous Boiôtous kai Pelasgoi kai alloi barbaroi. hai de Thespiai proteron men egnôrizonto dia ton Erôta ton Praxitelous, hon eglupse men ekeinos, anethêke de Glukera hê hetaira Thespieusin ekeithen ousa to genos, labousa dôron para tou technitou. proteron men oun opsomenoi ton Erôta tines anebainon epi tên Thespeian allôs ouk ousan axiotheaton, nuni de monê sunestêke tôn Boiôtiakôn poleôn kai Tanagra: tôn d' allôn ereipia kai onomata leleiptai. [26] [Met]a de Thespias katalegei Graian kai Muka[lêsson, per]i hôn eirêkamen: hôs d' hautôs kai peri tôn [allôn “hoi t'] amph' Harm' enemonto kai Eilesion “kai Eruthras, [hoi t' Eleôn'] eichon êd' Hulên kai Peteôna.” Peteôn de kômê tês Thêbaïdos engus tês ep' Anthêdona hodou, hê d' Ôkaleê mesê Haliartou kai Alalkomeniou hekaterou triakonta stadious apechousa: pararrei d' autên potamion homônumon. Medeôn d' ho men Phôkikos en tôi Krisaiôi kolpôi, diechôn Boiôtias stadious hekaton hexêkonta, ho de Boiôtiakos ap' ekeinou keklêtai, plêsion d' estin Onchêstou hupo tôi Phoinikiôi orei, aph' hou kai metônomastai Phoinikis: tês de Thêbaias kai touto legetai, [hup' eni]ôn de tês Haliartias kai Medeôn kai Ôkalea.
[27] eita phêsi “Kôpas Eutrêsin te polutrêrôna te “Thisbên.” peri men oun Kôpôn eirêtai: prosarktios de estin epi têi Kôpaïdi limnêi: hai d' allai kuklôi eisin haide, Akraiphiai Phoinikis Onchêstos Haliartos Ôkalea Alalkomenai Tilphousion Korôneia. kai to ge palaion ouk ên tês limnês koinon onoma, alla kath' hekastên pros autêi katoikian ekeinês epônumos elegeto, Kôpaïs men tôn Kôpôn, Haliartis de Haliartou, kai houtôs epi tôn allôn, husteron d' hê pasa Kôpaïs elechthê kat' epikrateian: koilotaton gar touto to chôrion. Pindaros de kai Kêphissida kalei tautên: paratithêsi goun tên Tilphôssan krênên hupo tôi Tilphôssiôi orei rheousan plêsion Haliartou kai Alalkomenôn, eph' hêi to Teiresiou mnêma: autou de kai to tou Til[phôssiou Apollô]nos hieron.
[28] ho de poiêtês ephexês tais Kôpais Eutrêsin tithêsi kômion Thespieôn: entautha phasi Zêthon kai Amphiona oikêsai prin basileusai Thêbôn. hê de Thisbê Thisbai nun legontai, oikeitai de mikron huper tês thalattês homoron Thespieusi to chôrion kai têi Korôneiakêi, hupopeptôkos ek tou notiou merous tôi Helikôni kai auto: epineion d' echei petrôdes peristerôn meston, eph' hou phêsin ho poiêtês “polutrêrôna te Thisbên.” plous d' estin enthende eis Sikuôna stadiôn hekaton hexêkonta.
[29] hexês de Korôneian katalegei kai Haliarton kai Plataias kai Glissanta. hê men oun Korôneia engus tou Helikônos estin eph' hupsous hidrumenê, katelabonto d' autên epaniontes ek tês Thettalikês Arnês hoi Boiôtoi meta ta Trôika, hote per kai ton Orchomenon eschon: kratêsantes de tês Korôneias en tôi pro autês pediôi to tês Itônias Athênas hieron hidrusanto homônumon tôi Thettalikôi, kai ton pararreonta potamon Kouarion prosêgoreusan homophônôs tôi ekei. Alkaios de kalei Kôralion legôn “[ô 'n]ass' Athanaa “pole[mêdokos], ha poi Korônias epi laïô nauô paroithen amphi[baineis] Kôraliô potamô par' ochthais.” entautha de kai ta Pamboiôtia sunteloun: sunkathidrutai de têi Athênai ho Haidês kata tina, hôs phasi, mustikên aitian. hoi men oun en têi Korôneiai Korônioi legontai, hoi d' en têi Messêniakêi Korônaeis. [30] Haliartos de nun ouketi esti kataskapheisa en tôi pros Persea polemôi, tên chôran d' echousin Athênaioi dontôn Rhômaiôn. ekeito de en stenôi chôriôi metaxu huperkeimenou orous kai tês Kôpaïdos limnês plêsion tou Permêssou kai tou Olmeiou kai tou helous tou phuontos ton aulêtikon kalamon. [31] Plataiai de, has henikôs eipen ho poiêtês, hupo tôi Kithairôni eisi metaxu autou kai Thêbôn kata tên hodon tên eis Athênas kai Megara epi tôn horôn tôn tês Attikês kai tês Boiôtias. [hai] gar Eleutherai plêsion, has hoi men [tês Attikês, hoi de] tês Boiôtias phasin. eirêtai d' hoti pararrei tas Plataias ho Asôpos. entautha Mardonion kai tas triakonta muriadas Persôn hai tôn Hellênôn dunameis ardên êphanisan: hidrusanto te eleutheriou Dios hieron kai agôna gumnikon stephanitên apedeixan, Eleutheria prosagoreusantes: taphê te deiknutai dêmosia tôn teleutêsantôn en têi machêi. esti de kai en têi Sikuôniai dêmos Plataiai, hothenper ên Mnasalkês ho poiêtês. Glissanta de legei katoikian en tôi Hupatôi orei ho estin en têi Thêbaïkêi plêsion Teumêssou kai tês Kadmeias, hôi hupop]iptei to Aonion kaloumenon pedion, ho diateinei [eis tên Kadmeia]n apo tou Hupatou orous.
[32] to d' houtô rhêthen “hoi th' hupo Thêbas eichon” hoi men dechontai poleidion ti Hupothêbas kaloumenon, hoi de tas Potnias: tas gar Thêbas ekleleiphthai dia tên tôn Epigonôn strateian kai mê metaschein tou Trôikou polemou: hoi de metaschein men oikein de hupo têi Kadmeiai tote en tois epipedois chôriois meta tên tôn Epigonôn aphodon, tên Kadmeian adunatountas anaktisai: epei de hê Kadmeia ekaleito Thêbai, hupo Thêbas eipein anti tou hupo têi Kadmeiai oikountas ton poiêtên tous tote Thêbaious. [33] Onchêstos d' estin, hopou to Amphiktuonikon sunêgeto en têi Haliartiai pros têi Kôpaïdi limnêi kai tôi Tênerikôi pediôi, en hupsei keimenos psilos, echôn Poseidônos hieron kai auto psilon. hoi de poiêtai kosmousin, alsê kalountes ta hiera panta kan êi psila: toiouton esti kai to tou Pindarou peri tou Apollônos legomenon
[di]nêtheis epêiei
gan te kai thalassan, kai skopiaisin [megalai]s oreôn huper esta,
kai mulous dinasato ballo[menos] krêpidas alseôn.1
ouk eu d' ho Alkaios, hôsper to tou potamou onoma paretrepse tou Kouariou, houtô kai tou Onchêstou katepseustai pros tais eschatiais tou Helikônos auton titheis: ho d' estin apôthen hikanôs toutou tou orous.
[34] to de Tênerikon pedion apo Tênerou prosêgoreutai mutheuetai d' Apollônos huios ek Melias, prophêtês tou manteiou kata to Ptôion oros, ho phêsin einai trikoruphon ho autos poiêtês
kai pote ton trikaranon Ptôiou keuthmôna kateschethe:2
kai ton Têneron kalei
naopolon mantin dapedoisin homoklea.
huperkeitai de to Ptôion tou Tênerikou pediou kai tês Kôpaïdos limnês pros Akraiphiôi: Thêbaiôn d' ên to te manteion kai to oros: to d' Akraiphion kai auto keitai en hupsei. phasi de touto kaleisthai Arnên hupo tou poiêtou, homônumon têi Thettalikêi. [35] hoi de phasi kai tên Arnên hupo tês limnês katapothênai kai tên Mideian. Zênodotos de graphôn “hoi “de polustaphulon Askrên echon,” ouk eoiken entuchonti tois hupo Hêsiodou peri tês patridos lechtheisi kai tois hup' Eudoxou polu cheirô legontos peri tês Askrês. pôs gar an tis polustaphulon tên toiautên hupo tou poiêtou legesthai pisteuseien; ouk eu de oude hoi Tarnên anti tês Arnês graphontes: oude gar mia deiknutai Tarnê para tois Boiôtois, en de Ludois estin, hês kai Homêros memnêtai “Idomeneus d' ara Phaiston “enêrato Mêionos huion Bôrou, hos ek Tarnês eribôlakos eilêlouthei.” loipai d' eisi tôn men perikeimenôn têi limnêi hai te Alalkomenai kai to Tilphôssion, tôn d' allôn Chairôneia kai Lebadeia kai Leuktra, peri hôn axion mnêsthênai. [36] Alalkomenôn toinun memnêtai ho poiêtês, all' ouk en katalogôi “Hêrê t' Argeiê kai Alalkomenêis Athênê.” echei d' archaion hieron Athênas sphodra timômenon, kai phasi ge tên theon gegenêsthai enthade, kathaper kai tên Hêran en Argei, kai dia touto ton poiêtên hôs apo patridôn toutôn amphoteras houtôs onomasai. dia touto d' isôs oud' en tôi katalogôi memnêtai tôn entautha andrôn, epeidê hieroi ontes pareinto tês strateias. kai gar kai aporthêtos aei dietelesen hê polis, oute megalê ousa out' en euerkei chôriôi keimenê, all' en pediôi: tên de theon sebomenoi pantes apeichonto pasês bias, hôste kai Thêbaioi kata tên tôn Epigonôn strateian eklipontes tên polin ekeise legontai katapheugein kai eis to huperkeimenon oros erumnon to Tilphôssion, huph' hôi Tilphôssa krênê kai to tou Teiresiou mnêma ekei teleutêsantos kata tên phugên. [37] Chairôneia d' estin Orchomenou plêsion, hopou Philippos ho Amuntou machêi megalêi nikêsas Athênaious te kai Boiôtous kai Korinthious katestê tês Hellados kurios: deiknutai de kantautha taphê tôn pesontôn en têi machêi dêmosia: peri de tous topous tous autous kai Rhômaioi tas Mithridatou dunameis pollôn muriadôn katêgônisanto, hôst' oligous epi thalattan sôthentas phugein en tais nausi, tous d' allous tous men apolesthai tous de kai halônai. [38] Lebadeia d' estin, hopou Dios Trophôniou manteion hidrutai, chasmatos huponomou katabasin echon, katabainei d' autos ho chrêstêriazomenos: keitai de metaxu tou Helikônos kai tês Chairôneias, Korôneias plêsion.
[39] ta de Leuktra estin, hopou Lakedaimonious megalêi machêi nikêsas Epameinôndas archên heureto tês kataluseôs autôn: ouketi gar ex ekeinou tên tôn Hellênôn hêgemonian analabein ischusan hên eichon proteron, kai malist' epeidê kai têi deuterai sumbolêi têi peri Mantineian kakôs epraxan. to mentoi mê huph' heterois einai kaiper houtôs eptaikosi sunemeine mechri tês Rhômaiôn epikrateias: kai para toutois de timômenoi diatelousi dia tên tês politeias aretên. deiknutai de ho topos houtos kata tên ek Plataiôn eis Thespias hodon.
[40] hexês d' ho poiêtês memnêtai tou tôn Orchomeniôn katalogou, chôrizôn autous apo tou Boiôtiakou ethnous. kalei de Minueion ton Orchomenon apo ethnous tou Minuôn: enteuthen de apoikêsai tinas tôn Minuôn eis Iôlkon phasin, hothen tous Argonautas Minuas lechthênai. phainetai de to palaion kai plousia tis gegonuia polis kai dunamenê mega: tou men oun ploutou martus kai Homêros: diarithmoumenos gar tous topous tous poluchrêmatêsantas phêsin “oud' hos' es Orchomenon potinissetai, “oud' hosa Thêbas Aiguptias.” tês dunameôs de, hoti Thêbaioi dasmon eteloun tois Orchomeniois kai Erginôi tôi turannounti autôn, hon huph' Hêrakleous kataluthênai phasin. Eteoklês de, tôn basileusantôn en Orchomenôi tis, Charitôn hieron hidrusamenos prôtos amphotera emphainei, kai plouton kai dunamin, hos eit' en tôi lambanein charitas eit' en tôi didonai katorthôn eite kai amphotera, tas theas etimêse tautas. legousi de to chôrion, hoper hê limnê katechei nun hê Kôpaïs, anepsuchthai proteron kai geôrgeisthai pantodapôs hupo tois Orchomeniois on plêsion oikousi: kai tout' oun tekmêrion tou ploutou titheasi. [41] tên d' Asplêdona chôris tês prôtês sullabês ekaloun tines: eit' Eudeielos metônomasthê kai autê kai hê chôra, tacha ti idiôma prospheromenê ek tou deilinou klimatos oikeion tois katoikousi, kai malista to eucheimeron. diechei de tou Orchomenou stadia eikosi: metaxu d' ho Melas potamos.
[42] huperkeitai d' Orchomenias ho Panopeus, Phôkikê polis, kai Huampolis: toutois d' homorei Opous, hê tôn Lokrôn mêtropolis tôn Epiknêmidiôn. proteron men oun oikeisthai ton Orchomenon phasin epi pediôi, epipolazontôn de tôn hudatôn anoikisthênai pros to Akontion oros, parateinon epi hexêkonta stadious mechri Parapotamiôn tôn en têi Phôkidi. historousi de tous en tôi Pontôi kaloumenous Achaious apoikous Orchomeniôn einai tôn meta Ialmenou planêthentôn ekeise meta tên tês Troias halôsin. kai peri Karuston d' ên tis Orchomenos. eu gar tên toiautên hulên hupobeblêkasin hêmin hoi ta peri tôn neôn sungrapsantes, hois akolouthoumen hotan oikeia legôsi pros tên hêmeteran hupothesin.
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There are a total of 10 comments on and cross references to this page.
Cross references from The Princeton Encyclopedia of Classical Sites (eds. Richard Stillwell, William L. MacDonald, Marian Holland McAllister):
mykalessos [ MYKALESSOS (Rhitsona) Boiotia, Greece. ]
hysiai-2 [ Hysiai. ]
dioscurias [ DIOSCURIAS later SEBASTOPOLIS (Sukhuini) Colchis. ]
oinoe [ OINOE (Myoupolis) Attica, Greece. ]
onchestos [ ONCHESTOS Boiotia, Greece. ]
oropos [ OROPOS (Skala Oropou) Greece. ]
Cross references from Sir Richard Jebb, Commentary on Sophocles: Trachiniae:
* [663-820]
Cross references from Perseus Sculpture Catalog:
Eros from Thespiai [Eros from Thespiai]
Cross references from Harry Thurston Peck, Harpers Dictionary of Classical Antiquities (1898):
cynus [Cynus]
emissarium [Emissarium]
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Preferred URL for linking to this page: http://www.perseus.tufts.edu/cgi-bin/ptext?lookup=Strab.+9.2.1
Sophocles, Philoctetes (ed. Sir Richard Jebb)
Chorus
Editions and translations: Greek (ed. Sir Richard Jebb) | English (ed. Sir Richard Jebb) | English (ed. Robert Torrance)
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Chorus
[210] But listen, son--
Neoptolemus
To what? Tell me.
Chorus
To my latest thoughts. For he is not far from his home, but nearby. And not with music of the flute, like a shepherd pasturing his flocks, does he come,-- [215] no--but crying out a far-sounding howl as he stumbles, perhaps, from tortuous pain, or as he scans the haven unvisited by any ship. His cries are loud, and terrible.
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There are a total of 8 comments on and cross references to this page.
Further comments from Sir Richard Jebb, Commentary on Sophocles: Philoctetes:
line 210: all' eche
line 210: all
line 210: eche &#ch2026; phrontidas Weas
line 210: leg' ho ti
line 215: all' ê pou
line 215: boai
line 215: hup' anankas
line 215: ptaiôn
line 215: boai
line 215: têlôpon iôan
Cross references from Sir Richard Jebb, Commentary on Sophocles: Oedipus at Colonus:
* [549-667: Conclusion of first episode]: CHO. all' eche, teknon, NE. leg' hoti CHO. phrontidas neas
Cross references from Sir Richard Jebb, Commentary on Sophocles: Philoctetes:
* [1218-1471]
* [1218-1471]
* [135-218]
* [135-218]
* [219-675]
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Preferred URL for linking to this page: http://www.perseus.tufts.edu/cgi-bin/ptext?lookup=Soph.+Phil.+210
The Annenberg CPB/Project provided support for entering this text.
This text is based on the following book(s):
Sophocles. The Philoctetes of Sophocles. Edited with introduction and notes by Sir Richard Jebb. Sir Richard Jebb. Cambridge. Cambridge University Press. 1898.
OCLC: 39793726
Sophocles, Philoctetes (ed. Sir Richard Jebb)
Choros
Editions and translations: Greek (ed. Sir Richard Jebb) | English (ed. Sir Richard Jebb) | English (ed. Robert Torrance)
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"*xoro/s" occurs 2 times on this page.
Choros
210
all'+ eche**+, teknon+,
Neoptolemos
leg'+ ho ti*.
Choros
--phrontidas*+ neas+.
hôs ouk exedros*, all' entopos hanêr,
ou molpan* suringos* echôn*,
215
hôs poimên agrobotas*, all' ê pou* ptaiôn* hup' anankas*
boai** têlôpon iôan*,
ê naos*+ axenon*+ augazôn hormon*: proboai* ti gar deinon**.
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There are a total of 14 comments on and cross references to this page.
Further comments from Sir Richard Jebb, Commentary on Sophocles: Philoctetes:
line 210: all
line 211: poiman
line 217: throei
Cross references from Sir Richard Jebb, Commentary on Sophocles: Ajax:
* [201-595]
* [719-865]
Cross references from Sir Richard Jebb, Commentary on Sophocles: Philoctetes:
* [1218-1471]
* [1218-1471]
* [135-218]
* [135-218]
* [219-675]
Cross references from Sir Richard Jebb, Commentary on Sophocles: Trachiniae:
* [497-530]
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Preferred URL for linking to this page: http://www.perseus.tufts.edu/cgi-bin/ptext?lookup=Soph.+Phil.+210
The Annenberg CPB/Project provided support for entering this text.
This text is based on the following book(s):
Sophocles. The Philoctetes of Sophocles. Edited with introduction and notes by Sir Richard Jebb. Sir Richard Jebb. Cambridge. Cambridge University Press. 1898.
OCLC: 39793726
