1-4a.
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1—4 a. Ἀρχόμενος:
ἀπὸ περιεκτικοῦ ῥήματος ἡ μετοχὴ ἐσχημάτισται. περιεκτικὰ δέ εἰσιν, ὅσα 〈καὶ〉 δρᾶσίν καὶ πάθος ἐμφαίνουσιν, οἷον βιάζομαι, δωροῦμαι, σφαγιάζομαι. οὕτω καὶ τὸ
ἄρχομαι
τὸ
μὲν τι σημαίνει ‘ἀπὸ σοῦ τὴν ἀρχὴν ποιοῦμαι’ — ἔθος γὰρ ἀπὸ θεῶν προοιμιάζεσθαι· ‘ἐκ Διὸς ἀρχώμεσθα’ (Arat. Phaen. 1; Theocr. XVII 1) —, τὸ δέ τι σημαίνει ‘ἀρχαιρεσιαζόμενος ὑπὸ σοῦ’ οἷον ἐνθουσιῶν. παραπλησίως γὰρ τοὺς ποιητὰς τοῖς μαινομένοις ἐνθουσιᾶν 〈λέγεται〉. κέχρηται δὲ ἐπὶ τοῦ
ἀρχόμενος
παρατατικοῦ μετοχῇ, ἀντὶ τοῦ ἀρξά-
μενος.
1-4a. Beginning: the participle is formed from a verb of encompassing sense. Encompassing verbs are those that indicate both action and passion, such as βιάζομαι, δωροῦμαι, σφαγιάζομαι. Thus also ἄρχομαι signifies on the one hand 'I make a beginning from you' — for it is customary to begin with the gods: 'let us begin from Zeus' (Arat. Phaen. 1; Theocr. XVII 1) —, and on the other hand it signifies 'being inspired by you', as if being filled with divine frenzy. For poets are said to be inspired like madmen. He uses the present participle ἀρχόμενος instead of ἀρξάμενος.
1-4b.
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b. ὁ λόγος·
ἀρχαιρεσιασθεὶς ὑπὸ σοῦ, Ἄπολλον, τὸ κλέος τῶν ἡρώων εἰς μνήμην ἄξω τῶν κατὰ τὸν Πελίαν 〈...〉. L
mP
b. The meaning: having been inspired by you, Apollo, I will bring to memory the glory of the heroes of the time of Pelias 〈...〉. LmP
1-4c.
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c. παλαιγενέων:
διαφέρει τὸ παλαιὸν τοῦ ἀρχαίου. τὸ μὲν γὰρ παλαιὸν καὶ ἀρχαῖον, τὸ δὲ ἀρχαῖον οὐκ ἔστι παλαιόν. τὸ γὰρ
ἀρχαῖον ἀναφέρει 〈εἰς〉 τὸ ἀρχῆς ἔχεσθαι.
c. παλαιγενέων: παλαιόν differs from ἀρχαῖον. For παλαιόν is also ἀρχαῖον, but ἀρχαῖον is not παλαιόν. For ἀρχαῖον refers to being connected with a beginning.
1-4d.
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d. ἐύζυγον:
εὐκάθεδρον. L
gP
d. ἐύζυγον: well-benched. LgP
1-4e.
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e. ἤλασαν Ἀργώ:
ὁ μὲν Ἀπολλώνιος καλεῖ τὴν Ἀργὼ ἀπὸ Ἄργου τοῦ κατασκευάσαντος, Φερεκύδης (3 fg 106 J.) δὲ ἀπὸ Ἄργου
e. ἤλασαν Ἀργώ: Apollonius calls the Argo after Argus the builder, but Pherecydes (3 fg 106 J.) after Argus
1-4e_cont.
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τοῦ Φρίξου υἱοῦ. ταύτην δὲ λέγουσι πρώτην ναῦν γεγενῆσθαι. ἄλλοι δὲ λέγουσιν, 〈ὅτι〉 Δαναὸς διωκόμενος ὑπὸ Αἰγύπτου 〈τὴν〉 πρώτην κατεσκεύασε, ὅθεν καὶ Δαναῒς ἐκλήθη.
the son of Phrixus. They say that this was the first ship. But others say that Danaus, fleeing from Aegyptus, built the first ship, whence it was also called Danaïs.
23-25a.
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23—25 a. πρῶτά νυν Ὀρφῆος:
Ἡρόδωρος (31 fg 42 J.) δύο εἶναι Ὀρφεῖς φησιν, ὧν τὸν ἕτερον συμπλεῦσαι τοῖς Ἀργοναύταις.
23-25a. πρῶτά νυν Ὀρφῆος: Herodorus (31 fg 42 J.) says that there were two Orpheuses, of whom one sailed with the Argonauts.
23-25a_cont.
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Φερεκύδης ἐν τῇ ς’ (3 fg 26 J.) Φιλάμμωνά φησι καὶ οὐκ Ὀρφέα συμπεπλευκέναι. ἔστι δέ, ὡς Ἀσκληπιάδης (12 fg 6 c J.), Ἀπόλλωνος καὶ Καλλιόπης· ἔνιοι δὲ ἀπὸ Οἰάγρου καὶ Πολυμνίας.
Pherecydes in the sixth book (3 fg 26 J.) says that Philammon, not Orpheus, sailed with them. He is, as Asclepiades (12 fg 6 c J.) says, the son of Apollo and Calliope; but some say of Oeagrus and Polymnia.
ζητεῖται δέ, διὰ τί Ὀρφεὺς ἀσθενὴς ὢν συνέπλει τοῖς ἥρωσιν· ὅτι
μάντις ὢν ὁ Χείρων ἔχρησε δύνασθαι καὶ τὰς Σειρῆνας παρελθεῖν αὐτοὺς Ὀρφέως συμπλέοντος.
It is asked why Orpheus, being weak, sailed with the heroes; because Chiron, being a seer, prophesied that they would be able to pass the Sirens if Orpheus sailed with them.
23-25b.
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b. 〈σκοπιῆς〉 Πιμπληίδος ἄγχι τεκ〈έσθαι〉:
Πίμπλεια χωρίον κατὰ Πιερίαν· οἱ δὲ ὄρος Θράκης, οἱ δὲ κρήνην καὶ κώμην τῆς Πιερίας.
b. 〈σκοπιῆς〉 Πιμπληίδος ἄγχι τεκ〈έσθαι〉: Pimpleia is a place in Pieria; but some say a mountain of Thrace, others a spring and village of Pieria.
31-34a.
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31—34 a. Πιερίηθεν:
Πιερία ὄρος Θράκης, ἐν ᾗ διέτριβεν
Ὀρφεύς. φησὶ δὲ Ἡρόδωρος (31 fg 43 a J.), ὅτι παρήνησεν ὁ Χείρων τῷ Ἰάσονι, ὅπως τὸν Ὀρφέα σὺν τοῖς Ἀργοναύταις παραλάβῃ.
31-34a. From Pieria: Pieria is a mountain of Thrace, where Orpheus spent his time. Herodorus says (31 fr. 43a J.) that Chiron advised Jason to take Orpheus along with the Argonauts.
31-34b.
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b. 〈τοῖον:〉
οἷον εἴπομεν δηλονότι. L
g
b. Such: namely, as we have said. Lg
31-34c.
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c. Βιστωνίδι κοιρανέοντα:
γράφεται καὶ Βιστῶνι τε κοιρανέοντα. L
mP
c. Ruling over Bistonian: it is also written 'and ruling over Bistonians'. LmP
37-38a.
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37—38 a. 〈Πειρεσιάς:〉
ὄνομα πόλεως· ὡς Ἐρυθραὶ καὶ Πειρεσιαί. L
g
37-38a. Peiresiae: name of a city; like Erythrae and Peiresiae. Lg
37-38b.
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b. Ἀπιδανός τε μέγας καὶ δ〈ῖος〉:
Ἀπιδανὸς καὶ Ἐνιπεὺς ἀμφότεροι Θεσσαλίας ποταμοί. τὸ δὲ
Φυλλήιον
ὄρος Μαγνησίας.
b. Great Apidanus and divine: Apidanus and Enipeus are both rivers of Thessaly. The Phyllaean mountain is in Magnesia.
37-38c.
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c. ἡ δὲ Πειρεσία
χώρα ἢ πόλις, ἧς ἐγγὺς ἦν τὸ Φυλλεῖον. P
c. Peiresia is a region or city, near which was the Phylleian. P
40-41.
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40—41. Λάρισαν δ’ ἐπὶ τοῖ〈σι〉:
Λάρισαν τὴν Θεσσαλίας λέγει, ἣν ἔκτισεν Ἀκρίσιος, ἥτις ὠνομάσθη ἀπὸ Λαρίσης τῆς Πελασγοῦ, ὡς φησιν Ἑλλάνικος (4 fg 91 J.). εἰσὶ δὲ Λάρισαι τρεῖς· ἀρχαιοτάτη μὲν ἡ Ἀργειῶτις, ἥτις ἐστὶν αὐτὴ ἡ ἀκρόπολις· δευτέρα δὲ ἡ ἐν τῷ Πελασγικῷ τῆς Θεσσαλίας, ἣν Ὅμηρος (Β 738) Ἄργισσάν φησι, πλησίον
οὖσα τῆς Γυρτώνης, ἧς νῦν ὁ Ἀπολλώνιος μέμνηται· ἔστι δὲ καὶ περὶ Τροίαν, ἧς Ὅμηρος (Β 840 sq.) μνημονεύει· ‘φῦλα Πελασγῶν τῶν, οἳ Λάρισαν’. τὸν δὲ Πολύφημον Ἐλάτου παῖδα εἶπεν Ἀπολλώνιος, Σωκράτης (fg 10 M. IV 498) δὲ καὶ Εὐφορίων (fg 87 Scheidw.) Ποσειδῶνος. οἱ δὲ Λαπίθαι ἀπὸ Λαπίθου τοῦ Ἀπόλλωνος καὶ
Στίλβης νύμφης ὠνομάσθησαν.
40-41. And after them Larisa: He means Larisa in Thessaly, which Acrisius founded, and which was named after Larisa, daughter of Pelasgus, as Hellanicus says (4 fr. 91 J.). There are three Larisas: the oldest is the Argive one, which is the acropolis itself; the second is in the Pelasgian part of Thessaly, which Homer (B 738) calls Argissa, being near Gyrtone, which Apollonius now mentions; there is also one near Troy, which Homer (B 840f.) mentions: 'the tribes of Pelasgians, those who [dwelt in] Larisa'. Apollonius said that Polyphemus was the son of Elatus, but Socrates (fr. 10 M. IV 498) and Euphorion (fr. 87 Scheidw.) say he was the son of Poseidon. The Lapiths were named after Lapithes, son of Apollo and the nymph Stilbe.
45-47a.
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45—47 a. οὐδὲ μὲν Ἴφικλος:
οὔτε Ὅμηρος οὔτε Ἡσίοδος (fg 50 Rz.
2) οὔτε Φερεκύδης (3 fg 110 J.) λέγουσι τὸν Ἴφικλον συμπεπλευκέναι τοῖς Ἀργοναύταις. ὅτι δὲ μητρὸς ἦν Ἀλκιμέδης ὁ Ἰάσων, Φερεκύδης (3 fg 104 a J.) μὲν συμφωνεῖ τῷ Ἀπολλωνίῳ. Ἡρόδωρος
(31 fg 40 J.) δὲ Πολυφήμην τὴν Αὐτολύκου φησὶν Ἰάσονος εἶναι μητέρα. Ἄνδρων δὲ ἐν τῇ ἐπιτομῇ τῶν Συγγενειῶν (10 fg 5 J.) Αἴσονος καὶ
45-47a. Nor indeed Iphiclus: Neither Homer nor Hesiod (fr. 50 Rz.2) nor Pherecydes (3 fr. 110 J.) say that Iphiclus sailed with the Argonauts. That Jason's mother was Alcimede, Pherecydes (3 fr. 104a J.) agrees with Apollonius. But Herodorus (31 fr. 40 J.) says that Polypheme, daughter of Autolycus, was Jason's mother. Andron in his Epitome of Kinships (10 fr. 5 J.) says that Aeson and
45-47a_cont.
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Θεογνήτης τῆς Λαοδίκου 〈φησὶν Ἰάσονα γεγονέναι υἱόν〉.
Theognete, daughter of Laodicus, (he says Jason was the son).
45-47b.
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b. τὸν δὲ Ἴφικλον Ἡσίοδος
(fg 117 Rz.
2) ἐπὶ πυρίνων ἀθέρων τρέχειν φησίν, Δημαρέτης (42 fg 1 J.) δὲ ἐπὶ τῆς θαλάσσης. ἔστι δὲ υἱὸς Φυλάκου καὶ Κλυμένης τῆς Μινύου.
b. Hesiod (fr. 117 Rz.²) says that Iphiclus ran over wheat ears, but Demarete (42 fr. 1 J.) says over the sea. He is the son of Phylacus and Clymene, daughter of Minyas.
45-47c.
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c. ὁ δὲ τρόπος ἀντίφρασις.
ἀντὶ τοῦ ‘ταχέως δὲ ὁ Ἴφικλος ἦλθεν’· ‘οὐ πολὺν χρόνον ἔμεινεν ἐν Φυλάκῃ’.
c. The figure is antiphrasis. Instead of “swiftly Iphiclus came”: “he did not remain long in Phylace.”
45-47d.
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d. 〈μήτρως:〉
ὁ θεῖος. L
gr
45-47e.
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e. κασιγνήτην γὰρ ὄπυιεν:
διὰ τοῦ παρεπομένου τὸ προηγούμενον δηλοῖ.
e. “For he married his sister”: through the attendant circumstance he indicates the preceding action.
45-47f.
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f. 〈ὄπυιεν:〉
τὸ ἐγεγαμήκει· ἤτοι ἀπὸ τῶν ὠπῶν ἐσχηματισμένης
τῆς λέξεως, ὅ ἐστιν ὀφθαλμῶν· ἢ ἀπὸ τοῦ
ὄπτω
καὶ ἐπιτηρῶ· ἢ ἀπὸ τῆς ὀπός, τῆς φωνῆς, διὰ τὰς τῶν ἀνδρῶν πρὸς τὰς γυναῖκας ὁμιλίας, ἀφ’ οὗ καὶ ‘ὄαροι’ (I 327) αἱ γυναῖκες.
f. 〈ὄπυιεν:〉 “he had married”: either the word is formed from ὠπή, that is, “eyes”; or from ὄπτω and ἐπιτηρῶ, “I watch”; or from ὄψ, “voice,” because of the conversations of men with women, from which also women are called ὄαροι (I 327).
51-52.
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51—52. οὐδ’ Ἀλόπῃ μίμνον:
Θεσσαλίας πόλις ἢ Μαγνησίας.
πολυλήιοι δὲ
ἤτοι ἀπὸ τοῦ ληίου, τουτέστι σιτοφόρου πεδίου, ἢ ἀπὸ τῆς λείας, ὅπερ βέλτιον· ἐπιφέρει γὰρ
εὖ δεδαῶτε δόλους
. ἱστοροῦνται δὲ ἄυπνοι καὶ δεινοὶ καὶ φερέπονοι.
51–52. “Nor did they remain in Alope”: a city of Thessaly or Magnesia. πολυλήιοι either from λήιον, that is, “corn-bearing plain,” or from λεία, “booty,” which is better; for he adds “well skilled in wiles.” They are said to be sleepless, clever, and enduring.
54-55a.
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54—55 a. Αἰθαλίδης:
ὄνομα κύριον. ἔστι δὲ υἱὸς Ἑρμοῦ καὶ Εὐπολεμείας τῆς Μυρμιδόνος.
54–55 a. Aethalides: a proper name. He is the son of Hermes and Eupolemeia, daughter of Myrmidon.
54-55b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-43
b. Ἄμφρυσσος
γράφεται καὶ διὰ τοῦ β, ὡς Διονύσιος (32 fg 12 J.). ἔστι δὲ ποταμὸς Θεσσαλίας. προπαροξύνεται δέ, ὡς ἐν
τῇ η’ τῆς Καθόλου (Herodian. I 213, 16 L.).
b. Amphryssus is also written with β, as Dionysius (32 fr. 12 J.) says. It is a river of Thessaly. It is accented on the antepenult, as in the eighth book of the Katholike (Herodian I 213, 16 L.).
57-64a.
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57—64 a. Γυρτῶνα Κόρωνος:
ἣν Ὅμηρός φησι (Β 738) ‘Γυρτώνην τε νέμοντο’. ἔστι δὲ πόλις Θεσσαλίας ἢ Περραιβίας, ὡς 〈Σου〉ίδας (fg 5 M. II 464), ὠνομάσθη δὲ ἀπὸ Γυρτώνης τῆς Φλεγύου. ὁ δὲ Κόρωνος υἱός ἐστι Καινέως. μεμύθευται δὲ ὁ Καινεὺς πρότερον
γεγονέναι γυνή, εἶτα Ποσειδῶνος αὐτῇ πλησιάσαντος μεταβληθῆναι εἰς ἄνδρα· τοῦτο γὰρ ἤτησε καὶ ἀτρωσίαν. ἤρισε δὲ καὶ Ἀπόλλωνι καὶ ἐνικήθη. καὶ ἐκέλευε τοὺς παριόντας ὀμνύναι εἰς τὸ δόρυ αὐτοῦ· ἔνθεν ἡ παροιμία ‘τὸ Καινέως δόρυ’. τινὲς δέ φασι Καινέα συμπλεῦσαι τοῖς Ἀργοναύταις, οὐ Κόρωνον· ὁ δὲ Ἀπολλώνιος παρὰ Πινδάρου
εἴληφε λέγοντος (fg 167 Schr.)· ‘ὁ δὲ χλωραῖς ἐλάτῃσι τυπεὶς ᾤχετο Καινεύς, σχίσας ὀρθῷ ποδὶ γᾶν.’ τοῦτο δὲ αὐτῷ συνέβη διὰ τὸ μήτε θύειν τοῖς θεοῖς μήτε εὔχεσθαι ἀλλ’ 〈ἢ〉 τῷ ἑαυτοῦ δόρατι· διὸ Ζεὺς ἐφορμᾷ αὐτῷ τοὺς Κενταύρους, οἵτινες κατὰ γῆν αὐτὸν ὠθοῦσιν.
57-64a. Gyrtone of Coronus: which Homer mentions (B 738) 'they dwelt in Gyrtone'. It is a city of Thessaly or Perrhaebia, as Suda says (fg 5 M. II 464), and it was named after Gyrtone, daughter of Phlegyas. Coronus is the son of Caeneus. The myth is that Caeneus was formerly a woman, and then after Poseidon had intercourse with her she was changed into a man; for she asked for this and for invulnerability. He also contended with Apollo and was defeated. And he used to make passers-by swear by his spear; hence the proverb 'the spear of Caeneus'. But some say that Caeneus sailed with the Argonauts, not Coronus; Apollonius took it from Pindar, who says (fg 167 Schr.): 'struck by green firs Caeneus went down, splitting the earth with upright foot.' This happened to him because he neither sacrificed to the gods nor prayed, but only to his own spear; therefore Zeus set the Centaurs upon him, who drove him into the ground.
57-64b.
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b. 〈Κενταύροισιν:〉
ἀντὶ τοῦ ὑπὸ Κενταύρων. L
g
b. 〈Κενταύροισιν:〉 meaning 'by the Centaurs'. Lg
57-64c.
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c. 〈καταΐγδην:〉
καταφορικῶς, μεθ’ ὁρμῆς. L
g
c. 〈καταΐγδην:〉 rushing down, with impetus. Lg
67-68a.
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67—68 a. ἄγχι δὲ λίμνης Ξ〈υνιάδος〉:
Ξυνιὰς λίμνη τῆς Θεσσαλίας· τινὲς δὲ πόλιν, ᾗ παράκειται 〈...〉 Βοιβηὰς λίμνη. ἀπὸ δὲ τῆς πόλεως εἴρηκε 〈λίμνην〉 Ξυνιάδα, ἐπειδὴ πλησίον αὐτῆς ἐστιν ἡ πόλις. ξυνὸν δὲ εἴρηται τὸ κοινόν· κοινὴ δέ ἐστιν Θεσσαλίας καὶ Βοιω-
τίας αὕτη.
67-68a. near the lake Xynias: Xynias is a lake of Thessaly; but some say it is a city, beside which lies 〈...〉 the Boebean lake. From the city he called it the Xynian lake, since the city is near it. 'Xynon' means 'common'; and this lake is common to Thessaly and Boeotia.
67-68b.
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b. Κτιμένην Δολοπηίδα:
Κτιμένη πόλις τῆς Θεσσαλίας. Δολοπηίδα δὲ τὴν Θεσσαλικήν εἶπε· Δόλοπες γὰρ ἔθνος Θεσσαλίας. Ὅμηρος (Ι 484)· ‘ναῖον δ’ ἐσχατιὴν Φθίης Δολόπεσσιν ἀνάσσων’.
b. Ctimene Dolopian: Ctimene is a city of Thessaly. He called it Dolopian, meaning Thessalian; for the Dolopes are a tribe of Thessaly. Homer (I 484): 'they dwelt in the farthest part of Phthia, ruling over the Dolopes'.
71-74.
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71—74. ἀλκήεις Ἐρ〈ιβώτης〉:
ἰσχυρός· παραγώγως δὲ ἐσχημάτισται παρὰ τὴν ἀλκήν, ὡς φωνήεις παρὰ τὴν φωνήν. Ἡρόδωρος δὲ ἐν τοῖς Ἀργοναυτικοῖς (31 fg 5 J.) τοῦτον Εὐρυβάτην καλεῖ καί
φησιν αὐτὸν Τελέοντος υἱόν. Ἄκτορος δὲ υἱοὶ Μενοίτιος καὶ Ἶρος, τούτων δὲ υἱοί, Μενοιτίου μὲν καὶ Σθενέλης Πάτροκλος, Ἴρου δὲ Εὐρυτίων.
71-74. Mighty Eribotes: strong; it is formed by derivation from ἀλκή (strength), as φωνήεις from φωνή (voice). But Herodorus in his Argonautica (31 F 5 J.) calls him Eurybates and says he was the son of Teleon. The sons of Actor were Menoetius and Irus, and their sons were, of Menoetius and Sthenele, Patroclus, and of Irus, Eurytion.
75-76.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-52
75—76. καὶ ἐπαῖξαι:
ἀντὶ τοῦ ἐπιδιῶξαι. περιττὸν μὲν τὸ
μετόπισθεν
, λείπει δὲ ὁ καὶ· καί ὅτε κλίνειαν φάλαγγας, εἰς φυγὴν
τρέψειεν.
75-76. And to rush upon: meaning to pursue. The word μετόπισθεν (behind) is redundant, and the conjunction καί is missing: ‘and when they should rout the ranks, he would turn them to flight.’
77-78.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-53
77—78. Κάνθος κίε:
τὸν Κάνθον καὶ ὁ Κλέων καταλέγει.
77-78. Canthus went: Cleon also lists Canthus.
71-78_cont.
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ἔστι δὲ Κανήθου υἱός, ἀφ’ οὗ 〈τὸ〉 ὄρος ἐν Βοιωτίᾳ· ἦν δὲ 〈οὗτος〉 Ἄβαντος παῖς, ἀφ’ οὗ οἱ Εὐβοεῖς Ἄβαντες.
He is the son of Canethus, after whom the mountain in Boeotia is named; and he was the son of Abas, after whom the Euboeans are called Abantes.
81-82.
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81—82. δηωθῆναι:
καινότερον νῦν δηωθῆναι τὸ φθαρῆναι.
ἑξῆς δὲ ὁ ποιητὴς ὡς δυσφορῶν ἐπὶ τῇ ἀπωλείᾳ τῶν ἡρώων ἐπιφωνεῖ·
ὡς οὐκ ἀνθρώ〈ποισιν〉
. ὁ δὲ νοῦς· οὐδέν ἐστι μέγιστον κακόν, οὗ ἄνθρωπος ἀποτυγχάνει. ἔδει οὖν διὰ τοῦ ᾱ ἀπαυρεῖν. ἢ ὅτι οὐδὲν κακὸν μέγιστον, ὃ εἴη 〈ἂν〉 ἀνθρώποις δυσχερὲς ἐπαυρεῖν, ὅ ἐστιν ἐπιτυχεῖν.
81-82. To be destroyed: here δηωθῆναι is used in a rather novel sense for ‘to be ruined.’ The poet, as if grieving over the destruction of the heroes, exclaims in sequence: ‘as not for mortals.’ The sense is: there is no greatest evil which a man fails to encounter. Therefore it should be ἀπαυρεῖν with long alpha. Or: because no evil is greatest which would be grievous for men to experience, that is, to meet with.
83-85.
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83—85. δύσιές τε καὶ ἀντολ〈αί〉:
τοσοῦτόν φησι κεχωρισμένους τῆς τῶν Κόλχων χώρας, ὅσον τῶν ἀνατολῶν αἱ δύσεις ἀφεστήκασιν, ἐπεὶ ἡ μὲν Λιβύη ἐν δύσει, ἡ δὲ Κολχὶς ἐν ἀνατολῇ.
83-85. Settings and risings: he says they are as far removed from the land of the Colchians as the settings are distant from the risings, since Libya is in the west and Colchis in the east.
90-94a.
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90—94 a. οὐδ’ ὁμόθεν:
οὐδ’ ἐκ τοῦ αὐτοῦ τόπου. τὸ δὲ
οὐ μέν
ἀντὶ τοῦ οὐ μήν. διεχωρίσθησαν γὰρ διὰ τὸν φόνον Φώκου, καὶ
ὁ μὲν ἐν Σαλαμῖνι κατῴκησεν, ἥν φησι νῆσον
Ἀτθίδα
, ὁ δὲ Πηλεὺς ἐν Φθίᾳ.
ἀφραδίῃ δὲ
ἢτοι ἀνοίᾳ ἢ κακοβουλίᾳ.
90-94a. Nor from the same place: nor from the same spot. And the phrase οὐ μέν is used for οὐ μήν. For they were separated because of the murder of Phocus, and the one settled in Salamis, which he calls the Attic island, while Peleus settled in Phthia. And by folly, either ignorance or bad counsel.
90-94b.
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b. 〈λιασθείς:〉
ἀντὶ τοῦ φυγών. L
g
b. 〈Having turned aside:〉 instead of having fled. Lg
95-96.
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95—96. τοῖς δ’ ἔπι Κεκροπίηθεν:
ἀντὶ τοῦ· σὺν τούτοις
ἀπὸ τῆς Ἀττικῆς. Κεκροπία γὰρ λέγεται ἡ Ἀττικὴ ἀπὸ Κέκροπος τοῦ βασιλεύσαντος. ἕτερος δέ ἐστιν ὁ Τελέων οὗτος ὁ Βούτου πατὴρ
95-96. And with them from Cecropia: meaning, with these from Attica. For Attica is called Cecropia from Cecrops who was king. And this Teleon is different, the father of Butes, from the one mentioned before (v. 72), the father of Eribotes. And good with the ash spear means warlike, from the ash tree.
95-96_cont.
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παρὰ τὸν πρότερον (ν. 72) εἰρημένον, τὸν τοῦ Ἐριβώτου πατέρα.
ἐυμελίης δὲ
ὁ πολεμικός, ἀπὸ τῆς μελίας.
from the one mentioned before (v. 72), the father of Eribotes. And good with the ash spear means warlike, from the ash tree.
97-100.
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97—100. Ἄλκων:
ὄνομα κύριον, πατὴρ Φαλήρου. τὸν δὲ Ἄλκωνα Πρόξενός (fg 5 M. II 462) φησιν Ἐρεχθέως. φυγεῖν δὲ αὐτὸν
λέγει ἀπὸ τῆς Ἀττικῆς μετὰ τῆς θυγατρὸς Χαλκιόπης εἰς Εὔβοιαν, ἐξαιτοῦντος δὲ τοῦ πατρὸς οὐκ ἐκδοῦναι τοὺς Χαλκιδέας. τὸ δὲ
τηλύγετον
ἐνταῦθα οὐ τὸν μονογενῆ, πρόσκειται γὰρ καὶ
μοῦνον ἐόντα
, ἀλλὰ καταγηράσαντι αὐτῷ γενόμενον· οἱ γὰρ τοιούτοι τῶν παίδων εἰσὶ προσφιλεῖς.
97-100. Alcon: a proper name, father of Phalerus. Proxenus (fg 5 M. II 462) says that Alcon was the son of Erechtheus. And he says that he fled from Attica with his daughter Chalciope to Euboea, and when his father demanded her back, the Chalcidians did not give her up. And here τηλύγετον does not mean only-begotten, for it is added 'and being alone', but born to him in his old age; for such children are dear.
101-04a.
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101—04 a. Θησέα δ’ ὃς περὶ πά〈ντας〉:
Θησεὺς καὶ Πει-
ρίθοος, ὄντες τὸ γένος ὁ μὲν ἐκ Διός, ὁ δὲ Ποσειδῶνος, ἐφάμιλλον τῷ γένει τὴν πρᾶξιν ἐποιούντο. καὶ ὁ μὲν Θησεὺς τῆς Ἑλένης ἐρασθεὶς ἔσχεν συμπράττοντα αὐτῷ τὸν Πειρίθουν, ὁ δὲ Πειρίθοος τὴν Περσεφόνην ἐθελήσας ἀγαγέσθαι ἀναγκαίως εἶχε τὸν Θησέα ἑπόμενον. καὶ
δὴ διὰ Ταινάρου κατελθόντες καὶ ἐπί τινος πέτρας καθεσθέντες αὖθις ἀναστῆναι οὐ δεδύνηνται. Ἡρακλῆς δὲ ὕστερον κατελθὼν διὰ τὸν Κέρβερον, τὸν μὲν Θησέα ἀπέσωσεν ὡς μὴ ἑκοντὶ κατελθόντα, τὸν δὲ Πειρίθουν εἴασεν, ἐπειδὴ προαιρέσει ἰδίᾳ κατῆλθεν. ἐπεστράτευσαν δὲ κατὰ τῆς Τροιζῆνος οἱ Διόσκουροι διὰ τὴν ἀδελφὴν Θησέως ὄντος
ἐν Ἅιδου καὶ πορθήσαντες ἔλαβον αἰχμάλωτον Αἴθραν τὴν Θησέως μητέρα.
101-04a. Theseus, who beyond all: Theseus and Pirithous, being of the race, the one from Zeus, the other from Poseidon, made their deeds equal to their lineage. And Theseus, having fallen in love with Helen, had Pirithous as his accomplice, while Pirithous, wishing to marry Persephone, necessarily had Theseus following him. And indeed, having descended through Taenarum and seated themselves on a certain rock, they were unable to rise again. But Heracles, later descending for Cerberus, rescued Theseus as one who had not gone down willingly, but left Pirithous, since he had gone down by his own choice. And the Dioscuri marched against Troezen because of their sister while Theseus was in Hades, and having sacked it, they took captive Aethra, the mother of Theseus.
101-04b.
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b. Ταιναρίην:
Φερεκύδης ἐν τῇ θ' (3 fg 39 J.) φησὶν ‘ὅτι Ἔλατος ὁ Ἰκαρίου γαμεῖ Ἐριμήδην τὴν Δαμασίκλου· τῶν δὲ γίνεται Ταίναρος, ἀφ’ οὗ Ταίναρον καλεῖται ἡ πόλις καὶ ἡ ἄκρα καὶ ὁ λιμήν’. L
mP
b. Taenarian: Pherecydes in the ninth book (3 fg 39 J.) says: "that Elatus son of Icarius marries Erimede daughter of Damasiclus; and of them is born Taenarus, from whom the city and the cape and the harbor are called Taenarum." LmP
101-04c.
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c. κεινὴν ὁδόν:
ἀντὶ τοῦ ματαίαν. ὁ δὲ νοῦς· ἀμφότεροι γὰρ οὗτοι συνοδεύσαντες πάντας ἂν μόχθων ἀνέπαυσαν τοὺς Ἀργοναύτας. τὴν δὲ αἰτίαν ἐνταῦθά φησιν ὁ Ἀπολλώνιος τοῦ μὴ συμπλεῦσαι αὐτούς. ἀναγινώσκεται δὲ καὶ
κείνην
βαρυτόνως κατὰ ἀναφορὰν καὶ
κεινὴν
ὀξυτόνως ἀντὶ τοῦ κενήν.
c. κεινὴν ὁδόν: meaning "vain." The sense: for both of these, if they had joined the voyage, would have relieved the Argonauts of all their toils. Apollonius here gives the reason why they did not sail with them. It is also read κείνην with barytone accent as an anaphoric reference, and κεινὴν with oxytone accent meaning κενήν ("empty").
105-08a.
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105—08 a. Τῖφυς δ’ Ἀγνιάδ〈ης〉:
αἱ Σῖφαι τῆς Βοιωτίας πόλις, Σιφαεὺς δὲ δῆμος Θεσπιέων· Θέσπεια δὲ 〈καὶ〉 πόλις Θεσσαλίας. Φερεκύδης (3 fg 107 J.) δὲ Ποντέως ἱστορεῖ τὸν Τῖφυν, ὁ δὲ Αἰσχύλος ἐν τῇ Ἀργοῖ (fg 21 N.
2) τὸν Τῖφυν Ἴφυν καλεῖ.
105-08a. Tiphys son of Hagnias: Siphae is a city of Boeotia, and Siphaean is a deme of the Thespians; Thespeia is also a city of Thessaly. Pherecydes (3 fg 107 J.) records that Tiphys was the son of Ponteus, but Aeschylus in his Argo (fg 21 N.2) calls Tiphys "Iphys."
105-08b.
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b. προδαῆναι:
προμαθεῖν. ἀρίστου γὰρ αὕτη τέχνη κυβερνήτου.
ὁ δὲ λόγος· ἀγαθὸς μὲν καὶ ἡμέρας τῷ ἡλίῳ, νυκτὸς δὲ πρός τινα τῶν ἀστέρων τὸν καιρὸν τοῦ πλοῦ τεκμήρασθαι.
b. προδαῆναι: to learn beforehand. For this is the skill of a good helmsman. The meaning: he was good at judging the time for sailing by the sun by day, and by night by reference to some of the stars.
118-21a.
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118—21 a. Ἀργόθεν αὖ Ταλαός:
ἐκ τοῦ Ἄργους τῆς χώρας,
οὐ τῆς πόλεως. ἐν δὲ ταῖς Μεγάλαις Ἠοίαις (Hesiodi fg 149 Rz.
2) λέγεται, ὡς ἄρα Μελάμπους φίλτατος ὢν τῷ Ἀπόλλωνι ἀποδημήσας κατέλυσε παρὰ Πολυφόντῃ. βοὸς δὲ αὐτῷ τεθυμένου, δράκοντος ἀνερπύσαντος παρὰ τὸ θῦμα, διαφθεῖραι αὐτὸν τοὺς θεράποντας τοῦ βασιλέως· τοῦ δὲ βασιλέως χαλεπήναντος τὸν Μελάμποδα λαβεῖν καὶ
θάψαι, τὰ δὲ τούτου ἔγγονα τραφέντα ὑπὸ τούτου λείχειν τὰ ὦτα καὶ ἐμπνεῦσαι αὐτῷ τὴν μαντικήν. διόπερ κλέπτοντα αὐτὸν τὰς βόας τοῦ Ἰφίκλου περιληφθέντα δεθῆναι καὶ τοῦ οἴκου μέλλοντος πεσεῖν, ἐν ᾧ ἦν ὁ Ἴφικλος, τῇ διακόνων πρεσβύτιδι μηνῦσαι καὶ τούτου χάριν ἀφεθῆναι τῷ Ἰφίκλῳ. σαφὴς δὲ ἡ ἱστορία.
118-21a. Ἀργόθεν αὖ Ταλαός: from Argos the region, not the city. In the Great Ehoiai (Hesiod fr. 149 Rz.²) it is said that Melampus, being most dear to Apollo, went abroad and lodged with Polyphonte. When an ox was sacrificed to him, a serpent crawled up beside the victim, and the king's servants killed it; the king was angered, and Melampus took it and buried it, and its offspring, reared by him, licked his ears and breathed into him the art of prophecy. Therefore, when he was caught stealing the cattle of Iphiclus, he was bound, and when the house in which Iphiclus was was about to fall, he revealed it to the old woman among the servants, and for this favor he was released by Iphiclus. The story is clear.
118-21b.
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b. 〈τῆς δ’ ἀμφί:〉
διὰ τὸν ἀδελφὸν Βίαντα. L
g
b. 〈τῆς δ’ ἀμφί:〉 because of his brother Bias. Lg
118-21c.
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c. 〈Αἰολίδης:〉
Ἀμυθάονος γὰρ ἔστι τοῦ Κρηθέως τοῦ Αἰόλου τοῦ Ἕλληνος τοῦ Διός. L
m(P)
c. 〈Αἰολίδης:〉 for he is the son of Amythaon, son of Cretheus, son of Aeolus, son of Hellen, son of Zeus. Lm(P)
118-21d.
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d. σταθμοῖσιν ἐν Ἰφίκ〈λοιο〉:
Ἴφικλος Φυλάκου παῖς τοῦ Δηιονέως. μήτηρ δὲ Μελάμποδος Δωρίππη, ὡς Διευχίδας (fg 9 M.
IV 390). φησὶ δὲ καὶ τὴν αἰτίαν τοῦ ὀνόματος, ὅτι τεκοῦσα αὐτὸν ἡ μήτηρ εἰς σύνδενδρον ἐξέθετο τόπον, συνέβη δὲ τοὺς πόδας αὐτοῦ ὑπὸ ἡλίου μελανθῆναι ἀσκίους ὄντας.
d. σταθμοῖσιν ἐν Ἰφίκ〈λοιο〉: Iphiclus, son of Phylacus, son of Deioneus. The mother of Melampus is Dorippe, as Dieuchidas (fr. 9 M. IV 390) says. He also gives the reason for the name: that his mother, after giving birth to him, exposed him in a wooded place, and it happened that his feet were darkened by the sun, being unshaded.
124-29a.
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124—29 a. νεῖον ἀπ’ Ἀρκαδ〈ίης〉:
προπερισπωμένως ἀντὶ
124-29a. νεῖον ἀπ’ Ἀρκαδ〈ίης〉: with circumflex on the penult, meaning
124-29a_cont.
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τοῦ νεωστί, ὀξυτόνως δὲ τὴν γῆν. ὁ δὲ ἑξῆς λόγος οὕτω· ἐπειδὴ ἤκουσε μέλλειν πλεῖν τοὺς Ἀργοναύτας, νεωστί διεληλυθὼς τὸ Ἄργος, καθ’ Ἣν ὁδὸν ἐκόμιζε τὸν κάπρον ζῶντα ἐκ τοῦ Ἐρυμανθίου ὄρους, ὅπου κατὰ τὰς βήσσας ἐνέμετο Λαμπείας τε καὶ Ἐρυμάνθου, ἦλθεν ὡς Ἰάσονα.
Λάμπεια δὲ
ὄρος Ἀρκαδίας, ἐξ ἧς Ἐρύμανθος ποταμὸς
ἔχει τὰς πηγάς.
“recently,” but with acute on the ultima, “the earth.” The sequence of thought is as follows: when he heard that the Argonauts were about to sail, having recently passed through Argos, along which road he was bringing the boar alive from Mount Erymanthus, where it grazed in the glens of Lampeia and Erymanthus, he came to Jason. Lampeia is a mountain of Arcadia, from which the river Erymanthus has its springs.
124-29b.
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b. Λυγκήιον:
ἀπὸ Λυγκέως τοῦ βασιλεύσαντος Ἄργους. ἐὰν δὲ
Λυρκήιον
, ἀπὸ ὄρους Ἄργους ἀκουστέον, ἀφ’ οὗ ὁ Ἴναχος καταφέρεται ποταμός.
b. Λυγκήιον: from Lynceus, the king of Argos. But if it is Λυρκήιον, it must be understood from the mountain of Argos, from which the river Inachus flows down.
124-29c.
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c. τῖφος:
ὁ κάθυγρος τόπος, ἔνθα διέτριβεν ὁ κάπρος. περὶ
δὲ τοῦ κάπρου καὶ Ἡρόδωρός (31 fg 24 J.) φησιν, ὅτι ἐπὶ τὰς πύλας τῶν Μυκηνῶν κομίσας αὐτὸν ἀπέθετο.
ἰλλόμενον δὲ
δεδεμένον. διὰ δὲ τοῦ
ἀπεθήκατο
τοῦ βαστάζοντος ἐπιδείκνυται ἡ δύναμις, ὅτι εὐχερῶς.
c. τῖφος: the marshy place where the boar spent its time. About the boar, Herodorus (31 FGrH 24 J.) also says that he carried it to the gates of Mycenae and set it down. "ἰλλόμενον" means "bound." Through the word "ἀπεθήκατο" the strength of the one carrying it is shown, that he did so easily.
133-38.
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133—38. Ναύπλιος
υἱὸς Ποσειδῶνος καὶ Ἀμυμώνης τῆς Δαναοῦ.
133-38. Nauplius, son of Poseidon and Amymone, daughter of Danaus.
133-38_cont.
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οὗτος δὲ ἀπὸ τοῦ ἀρχαίου Ναυπλίου ἐστίν.
Προίτου δὲ
λέγει τοῦ Βελλεροφόντου ἐχθροῦ, ἀνδρὸς δὲ Ἀντείας· καὶ Ὅμηρος (Ζ 152 sqq.) οἶδεν.
This man is descended from the ancient Nauplius. He speaks of Proetus, the enemy of Bellerophon and husband of Anteia; Homer (Iliad Z 152 ff.) also knows this.
139-44a.
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139—44 a. Ἴδμων δ’ ὑστάτ〈ιος〉:
Χαμαιλέων (fg 6 Koepke) φησι τὸν Θέστορα Ἴδμονα παρὰ τοῖς ἀρχαίοις καλεῖσθαι διὰ τὸ ἔμπειρον εἶναι,
ἄλλοι φασὶ καὶ Θέστορα συμπλεῦσαι τοῖς Ἀργοναύταις. τὸν Ἀμφιάραον δὲ φησι συμπλεῦσαι Δηίοχος (fg 1 M. II 17). ὁ δὲ Ἴδμων, ὡς ἱστορεῖ Φερεκύδης (3 fg 108 J.), ἐγένετο παῖς Ἀστερίας τῆς Κορώνου καὶ Ἀπόλλωνος, οὗ καὶ Λαοθόης Θέστωρ· τοῦ δὲ Κάλχας. ἀναιρεῖται δὲ Ἴδμων ἐν Μαριανδυνίᾳ ὑπὸ κάπρου. ὅτι δὲ Ἄβαντος υἱὸς Ἴδμων, φησὶ
καὶ Ἡρόδωρος (31 fg 44 J.).
139-44a. Ἴδμων δ’ ὑστάτ〈ιος〉: Chamaeleon (fr. 6 Koepke) says that Thestor was called Idmon among the ancients because of his experience; others say that Thestor also sailed with the Argonauts. Deiiochus (fr. 1 M. II 17) says that Amphiaraus sailed with them. Idmon, as Pherecydes (3 FGrH 108 J.) relates, was the child of Asteria, daughter of Coronus, and Apollo; from him and Laothoe came Thestor; and from Thestor, Calchas. Idmon was killed in Mariandynia by a boar. That Idmon was the son of Abas, Herodorus (31 FGrH 44 J.) also says.
139-44b.
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b. 〈ὑστάτιος:〉
τῶν ἐξ Ἄργους ὕστατος. L
g
b. 〈ὑστάτιος:〉 the last of those from Argos. Lg
139-44c.
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c.
μὴ ὁ δῆμος μέμψηται αὑτοῦ τὸ κλέος. L
m(P)
c. lest the people find fault with his glory. Lm(P)
139-44d.
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d. Αἰολίδῃσιν:
τοῖς υἱωνοῖς 〈Αἰόλου〉. Αἰόλου γὰρ τοῦ
Ἕλληνος Κρηθεὺς καὶ Ἀθάμας, Κρηθέως δὲ Αἴσων, Αἴσονος δὲ ὁ Ἰάσων. Ἄβας δὲ Μελάμποδος ἦν τοῦ Ἀμυθάονος τοῦ Κρηθέως τοῦ Αἰόλου. L
m(P)
d. To the Aeolidae: to the descendants of Aeolus. For Cretheus and Athamas were sons of Aeolus, son of Hellen; Aeson was son of Cretheus, and Jason son of Aeson. Abas was son of Melampus, son of Amythaon, son of Cretheus, son of Aeolus.
146-49a.
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146—49 a. καὶ μὴν Αἰτωλὶς κρα〈τερόν〉:
εἰκότως αὐτὴν Αἰτωλίδα εἶπεν, ἐπεὶ Αἰτωλὸς ὁ Θέστιος. καὶ εἴρηκεν ἀπὸ τῆς χώρας,
ὡς ἐάν τις τὸν Συρακόσιον Σικελὸν λέγῃ ἢ τὸν Ῥωμαῖον Ἰταλόν. ὁ δὲ Ἴβυκος (fg 41 B. III 249) αὐτὴν Πλευρωνίαν φησίν, Ἑλλάνικος (4 fg 119 J.) δὲ Καλυδωνίαν. ἡ δὲ Λήδα ἦν Θεστίου θυγάτηρ τοῦ βασιλέως τῆς Αἰτωλίας, Ἄρεως υἱοῦ καὶ Δημοδίκης, μητέρα δὲ αὐτῆς 〈λέγουσι Δηιδά〉μειαν. Γλαύκου δὲ αὐτὴν τοῦ Σισύφου εἶναι πατρὸς
ἐν Κορινθιακοῖς λέγει Εὔμηλος (fg 6 Kink. 191) καὶ Παντειδυίας μη-
146-49a. And indeed the Aetolian woman, mighty: reasonably he called her Aetolian, since Thestius was an Aetolian. And he has spoken from the country, as if someone calls the Syracusan Sicilian or the Roman Italian. But Ibycus (fr. 41 B. III 249) calls her Pleuronian, and Hellanicus (4 fr. 119 J.) Calydonian. Leda was the daughter of Thestius, king of Aetolia, son of Ares and Demodice; and they say her mother was Deidamia. Eumelus (fr. 6 Kink. 191) in his Corinthiaca says that her father was Glaucus, son of Sisyphus, and her mother Panteidyia,
146-49a_cont.
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τρός, ἱστορῶν ὅτι τῶν ἵππων ἀπολομένων ἦλθεν εἰς Λακεδαίμονα ὁ Γλαῦκος καὶ ἐκεῖ ἐμίγη Παντειδυίᾳ· ἣν ὕστερον γήμασθαι Θεστίῳ, ὥστε τὴν Λήδαν γόνῳ μὲν οὖσαν Γλαύκου λέγεσθαι Θεστίου. Φερεκύδης δὲ ἐν τῇ β' (3 fg 9 J.) ἐκ Λαοφόνης τῆς Πλευρῶνος Λήδαν καὶ Ἀλθαίαν Θεστίῳ γενέσθαι φησίν. ὅτι δὲ Γλαύκου ἐστὶ θυγάτηρ, καὶ Ἀλκμὰν
(fg 8 B. III 17) αἰνίττεται, λέγων ‘τοὺς τέκε θυγάτηρ Γλαύκω μάκαι- ρα’. φασὶ τὸν μὲν Πολυδεύκην Διός, τὸν δὲ Κάστορα Τυνδάρεω.
τηλυγέτους δὲ
νῦν ἀντὶ τοῦ ἀγαπητούς, Ὅμηρος δὲ τοὺς ἐν γήρᾳ γεννωμένους.
recounting that when his horses perished, Glaucus came to Lacedaemon and there had intercourse with Panteidyia; later she married Thestius, so that Leda, though by birth Glaucus' daughter, was called Thestius' daughter. Pherecydes in the second book (3 fr. 9 J.) says that Leda and Althaea were born to Thestius from Laophonte, daughter of Pleuron. That she is Glaucus' daughter, Alcman (fr. 8 B. III 17) also hints, saying 'whom the blessed daughter of Glaucus bore'. They say that Polydeuces was son of Zeus, and Castor son of Tyndareus. 'Telygetous' here means 'beloved', but Homer uses it for those born in old age.
146-49b.
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b. Αἰτωλὶς δὲ
ἤτοι διὰ τὴν χώραν ἢ ἀπὸ Αἰτωλοῦ τοῦ
ἥρωος. L
b. Aetolian, either because of the country or from Aetolus the hero.
156-60a.
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156—60 a. σὺν δὲ Περικλύμενος:
ὅτι Νηλέως παῖς Περι- κλύμενος, δῆλον. φησὶ γὰρ ὁ ποιητὴς (λ 286)· ‘Νέστορά τε Χρόμιόν τε Περικλύμενόν τ’ ἀγέρωχον’. τοῦτον δὲ ὡς ἔγγονον αὑτοῦ ὁ Ποσει- δῶν — Νηλεὺς γὰρ Ποσειδῶνος — καὶ τοῖς ἄλλοις ἐκόσμησεν καὶ
ἐχαρίσατο αὐτῷ εἰς πάντα μεταβάλλεσθαι, ὡς καὶ ὁ Εὐφορίων (fg 74 Scheidw.)· ‘ὅς ῥά τε πᾶσιν ἔικτο, θαλάσσιος ἠύτε Πρωτεύς’. ἀνήρηκεν
156-60a. And with them Periclymenus: that Periclymenus was the son of Neleus is clear. For the poet says (Od. 11.286): 'Nestor and Chromius and lordly Periclymenus.' Poseidon, as his descendant—for Neleus was the son of Poseidon—both adorned him among the others and granted him the ability to change into all things, as Euphorion also says (fr. 74 Scheidw.): 'who was like to all things, a sea-creature like Proteus.'
156-60a.
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δὲ αὐτὸν Ἡρακλῆς εἰς μυῖαν μεταβληθέντα ἐν τῷ πρὸς Πυλίους πολέμῳ κατὰ συμβουλὴν Ἀθηνᾶς τῷ ῥοπάλῳ αὐτὸν πλήξας 〈...〉 ἐμπαγέντα ὥσπερ μέλισσαν τῷ κέντρῳ· Ἡσίοδος (fg 14 Rz.
2) δὲ μεταβληθέντα εἴς
τινα τῶν συνήθων μορφῶν ἐπικαθεσθῆναι τῷ ὀμφαλῷ τοῦ ζυγοῦ τῶν Ἡρακλέους ἵππων, βουλόμενον εἰς μάχην καταστῆναι τῷ ἥρωι, τὸν δὲ Ἡρακλέα καιρίως αὐτὸν κατατοξεῦσαι τῆς Ἀθηνᾶς ὑποδειξάσης. φησὶ δὲ οὕτως·
Περικλύμενόν τ’ ἀγέρωχον
ὄλβιον, ᾧ πόρε δῶρα Ποσειδάων Ἐνοσίχθων
παντοῖ’· άλλοτε μὲν γὰρ ἐν ὀρνίθεσσι φάνεσκεν
αἰετός, άλλοτε δ’ αὖτε πελέσκετο — θαῦμα ἰδέσθαι —
μύρμηξ, άλλοτε δ’ αὖτε μελισσέων ἀγλαὰ φῦλα,
άλλοτε δ’ αἰνὸς ὄφις καὶ ἀμείλιχος. εἶχε δὲ δῶρα
παντοῖ’, οὐκ ὀνομαστά, τά μιν καὶ ἔπειτα δόλωσεν
βουλῇ Ἀθηναίης’.
Heracles killed him when he had changed into a fly in the war against the Pylians, striking him with his club on the advice of Athena, 〈...〉 stuck like a bee with its sting. But Hesiod (fr. 14 Rz.²) says that he changed into one of his customary forms and sat upon the navel of the yoke of Heracles' horses, wishing to engage in battle with the hero, and that Heracles shot him fatally with an arrow when Athena pointed him out. He speaks thus: 'and lordly Periclymenus, blessed, to whom Poseidon the Earth-shaker gave gifts of all kinds: at one time he would appear among birds as an eagle, at another he would become—a wonder to behold—an ant, at another the splendid tribes of bees, at another a dread and pitiless serpent. He had gifts of all kinds, not to be named, which later deceived him by the counsel of Athena.'
156-60b.
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b. 〈Πύλῳ:〉
ἀφ’ ἧς ἦν ὁ Νέστωρ, ἥτις ἐστὶ καὶ ἀμμώδης ἀπὸ τοῦ παραρρέοντος ποταμοῦ. Νηλεὺς δὲ ἔσχεν παῖδας ἐκ μὲν Χλώριδος Νέστορα, Περικλύμενον, Χρόμιον, ἐκ δὲ διαφόρων γυναικῶν Ταῦρον, Ἀστέριον, Πυλάωνα, Δηίμαχον, Εὐρύβιον, Ἐπιλέοντα, Φράσιν, Ἀντι-
μένη, Εὐαγόραν ἤ, ὡς Ἀσκληπιάδης (12 fg 21 J.) φησίν, Ἀλάστορα. καὶ ὁ ποιητής (Λ 692)· ‘δώδεκα γὰρ Νηλῆος ἀμύμονος υἱέες ἦμεν’.
b. 〈Pylos:〉 from which Nestor came, which is also sandy from the river flowing past. Neleus had sons: from Chloris, Nestor, Periclymenus, Chromius; and from various women, Taurus, Asterius, Pylaon, Deimachus, Eurybius, Epileon, Phrasis, Antimenes, Euagoras, or, as Asclepiades (12 fr. 21 J.) says, Alastor. And the poet (Il. 11.692): 'for we were twelve sons of blameless Neleus.'
156-60c.
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c. 〈συνοχῇ:〉
τῇ συμβολῇ. L
g
c. 〈συνοχῇ:〉 at the meeting-place. Lg
161-63.
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161—63. οἳ Τεγέην:
Τεγέα πόλις Ἀρκαδίας.
κλῆρον δὲ 〈Ἀφειδάντειον〉
τὴν βασιλείαν τὴν Ἀφείδαντος. ὁ γὰρ Ἀλεὸς ἱστο-
161-63. They who Tegea: Tegea is a city of Arcadia. And 〈the portion of Apheidas〉 means the kingdom of Apheidas. For Aleus is said to be the son of Apheidas, son of Arcas, from whom the land is called Arcadia. Apheidas, son of Arcas, an ancient hero, ruled over Tegea. There are two Cepheuses: one the son of Aleus, whom Apollonius mentions, and the other 〈...〉, whom Hellanicus mentions in his work On Arcadia (4 fr. 37 J.).
161-63_cont.
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ρεῖται Ἀφείδαντος υἱὸς εἶναι τοῦ Ἀρκάδος, ἀφ’ οὗ καὶ ἡ χώρα Ἀρκαδία. Ἀφείδας δὲ ὁ Ἀρκάδος, ἀρχαῖος ἥρως, ἐβασίλευσε Τεγέας. δύο δέ εἰσι Κηφεῖς, ὁ μὲν Ἀλεοῦ, οὗ μνημονεύει Ἀπολλώνιος, ὁ δὲ ἕτερος 〈...〉, οὗ μνημονεύει Ἑλλάνικος ἐν τῷ Περὶ Ἀρκαδίας (4 fg 37 J.).
He is said to be the son of Apheidas, son of Arcas, from whom the land is called Arcadia. Apheidas, son of Arcas, an ancient hero, ruled over Tegea. There are two Cepheuses: one the son of Aleus, whom Apollonius mentions, and the other 〈...〉, whom Hellanicus mentions in his work On Arcadia (4 fr. 37 J.).
168-70.
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168—70. βῆ δ’ ὅγε Μαιναλίης:
Μαίναλος ὄρος Ἀρκαδίας
καὶ πόλις, ἀπὸ Μαινάλου τοῦ Ἀρκάδος, οὗ πατὴρ Λυκάων.
καλιῇ δὲ
ἀντὶ τοῦ οἰκίᾳ, κυρίως δὲ ἡ ἐκ κάλων κατεσκευασμένη· κάλα δὲ τὰ ξύλα. ξυλίναις γὰρ ἐχρῶντο τὸ παλαιὸν οἰκίαις λιθ〈ίν〉ων μηδέπω ἐπινοηθέντων.
168–70. βῆ δ’ ὅγε Μαιναλίης: Maenalus is a mountain and city of Arcadia, named after Maenalus the Arcadian, whose father was Lycaon. καλιῇ is used instead of οἰκίᾳ, but properly it means a dwelling made of wood; κάλα are pieces of wood. For in ancient times they used wooden houses, since stone ones had not yet been devised.
172-73.
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172—73. βῆ δὲ καὶ Αὐγείης:
οὗτος γόνῳ μὲν ἦν Ἡλίου,
ἐπίκλησιν δὲ Φόρβαντος ἐκ τῆς Νηλέως Ὑρμίνης· οἱ δέ φασιν ἀπὸ τῆς Νυκτέως, οἱ δὲ αὐτὴν Ἐπειοῦ θυγατέρα εἶναι. δοκοῦσι δὲ ἀκτῖνες ἀπο- λάμπειν αὐτοῦ τῶν ὀφθαλμῶν. τούτου δὲ τῶν βοσκημάτων ὁ Ἡρακλῆς τὴν κόπρον ἐκάθηρεν.
172–73. βῆ δὲ καὶ Αὐγείης: He was by birth the son of Helius, but by adoption the son of Phorbas, from Hyrmine daughter of Neleus; but some say he was from the daughter of Nycteus, and others that she was the daughter of Epeius. Rays seem to flash from his eyes. Heracles cleansed the dung of his cattle.
185-88a.
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185—88 a. καὶ δ’ ἄλλω δύο παῖδε:
ὁ μὲν ἦν υἱός, ὁ δὲ Ἐργῖνος ἀπόγονος· Ἀγκαῖος υἱὸς Ἀστυπαλαίας τῆς Φοίνικος καὶ Ποσει-
δῶνος, Ἐργῖνος δὲ Κλυμένου τοῦ Πρέσβωνος καὶ Βουζύγης τῆς Λύκου. ὁ δὲ Μίλητος, ἀφ’ οὗ καὶ ἡ πόλις Μίλητος, Εὐξαντίου τοῦ Μίνωος, οἱ δέ φασιν αὐτὸν Ἀπόλλωνος καὶ Ἀρείας τῆς Κλεόχου· ἐκλήθη δὲ Μί- λητος, ὅτι ἐκρύβη ὑπὸ τῆς μητρὸς ἐν μίλακι. οἱ δέ φασιν ὑπὸ Σαρπη- δόνος τοῦ Διὸς Μίλητον κτισθῆναι, ὀνομασθεῖσαν ἀπὸ τῆς ἐν Κρήτῃ.
ὀνομασθῆναι δὲ αὐτὴν πρῶτον λέγουσι Πιτυοῦσσαν, οἱ δὲ Ἀστερίαν, εἶτα Ἀνακτορίαν, εἶτα Μίλητον. καὶ Ἀριστόκριτός (fg 1 M. IV 334) φησι,
185-88a. And two other sons: one was a son, the other Erginus was a descendant; Ancaeus was the son of Astypalaea, daughter of Phoenix, and Poseidon, while Erginus was the son of Clymenus, son of Presbon, and Buzyge, daughter of Lycus. Miletus, from whom the city Miletus is named, was the son of Euxantius, son of Minos; but some say he was the son of Apollo and Areia, daughter of Cleochus. He was called Miletus because he was hidden by his mother in a milax (yew). Others say that Miletus was founded by Sarpedon, son of Zeus, and named after the city in Crete. They say it was first called Pityussa, others Asteria, then Anactoria, then Miletus. And Aristocritus (fg 1 M. IV 334) says,
185-88a_cont.
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ὅτι Ἀρεία θυγάτηρ ἐγένετο Κλεόχου, ἧς καὶ Ἀπόλλωνος γενέσθαι βρέφος, καὶ τοῦτο ἐκτεθῆναι εἰς μίλακα, τὸν δὲ Κλέοχον ἀνελέσθαι καὶ ὀνομάσαι ἀπὸ τῆς μίλακος Μίλητον· τοῦτον δὲ ἀνδρωθέντα καὶ φθονούμενον ὑπὸ τοῦ Μίνωος ἀναχωρῆσαι εἰς τὴν Σάμον, ἀφ’ οὗ καὶ τόπος ἐκεῖ Μίλητος. καὶ ἀπὸ τῆς Σάμου μεταβὰς εἰς τὴν Καρίαν ἔκτισε πόλιν, Μίλητον ἀφ’
ἑαυτοῦ καλέσας. μαρτυρεῖ Ἡρόδωρος (31 fg 45 J.).
That Areia was the daughter of Cleochus, and from her and Apollo a child was born, and this child was exposed in a milax, and Cleochus took him up and named him Miletus from the milax. When he grew up and was envied by Minos, he withdrew to Samos, from which also a place there is called Miletus. And moving from Samos to Caria he founded a city, calling it Miletus after himself. Herodorus (31 fg 45 J.) bears witness.
185-88b.
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b. 〈ὁ δ’ Ἰμβρασίης ἕδος Ἥρης Παρθενίην:〉
τὴν Σάμον φησίν. Ἴμβρασος γὰρ ποταμὸς Σάμου, ὃς μετεκλήθη Παρθένιος διὰ τὸ ἐκεῖ παρθένον ἔτι οὖσαν τετράφθαι τὴν Ἥραν. καὶ Καλλίμαχος (fg 213 Schn.) μέμνηται. ὁ δὲ Ταρραῖος οὕτως (fg 10 Linnenkugel) Παρθενία δὲ ἡ Σάμος ἀπὸ
Παρθενίας τῆς Σάμου γυναικὸς ὠνομάσθη. L
m (P)
b. 〈ὁ δ’ Ἰμβρασίης ἕδος Ἥρης Παρθενίην:〉 He means Samos. For Imbrasus is a river of Samos, which was renamed Parthenius because Hera was raised there while still a virgin. Callimachus (fg 213 Schn.) also mentions it. And Tarrhaeus says (fg 10 Linnenkugel): "Parthenia, Samos, was named after Parthenia, a woman of Samos." Lm (P)
185-88c.
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c. 〈Παρθενίης〉 Ἀγκαῖος:
Ἀριστοτέλης (fg 530 Rose) φησὶ τιθεὶς ἐπὶ Ἀγκαίου τὴν παροιμίαν, ὅτι γέγονε φιλογεώργος Ἀγκαῖος καὶ πολλὰς ἐφύτευσεν ἀμπέλους. εἰπόντος δὲ αὐτῷ τοῦ θερά-
ποντος, ὅτι θᾶττον ἀποθανεῖται ἢ πίεται ἐκ τῶν καρπών τῆς ἀμπέλου, Ἀγκαῖος ὡρίμου γενομένου τοῦ καρποῦ, τρίψας βότρυν ἐκάλεσε τὸν θε- ράποντα καὶ εἶπεν, ὡς ἔζησεν μέχρις οὗ καρποφορήσῃ ἡ ἄμπελος, καὶ ἔμελλε πίνειν. τοῦ δὲ θεράποντος εἰπόντος ‘πολλά μεταξὺ πέλει κύλικος καὶ χείλεος ἄκρου’ διηγγέλη αὐτῷ τις σῦς διαλυμαινόμενος τὴν χώραν
ἐφ’ ὃν ἐκδραμὼν πρὶν πίῃ, ἀνηρέθη ὑπ’ αὐτοῦ· διὸ ἐπεκράτησεν ἡ παρ- οιμία ἐπὶ τῶν παρὰ προσδοκίαν τι πασχόντων. καὶ Φερεκύδης ἐν τῇ η’ (3 fg 36 J.) φησὶ τὸν Ἀγκαῖον ὑπὸ τοῦ Καλυδωνίου συὸς πληγέντα τὸν μηρὸν ἀποθανεῖν.
c. 〈Parthenian〉 Ancaeus: Aristotle (fr. 530 Rose) says, applying the proverb to Ancaeus, that Ancaeus was fond of farming and planted many vines. When his servant told him that he would die sooner than drink from the fruit of the vine, Ancaeus, when the fruit was ripe, crushed a grape, called the servant, and said that he had lived until the vine bore fruit, and was about to drink. But when the servant said, 'Many things happen between the cup and the lip,' it was reported to him that a boar was ravaging the land; he rushed out against it before drinking and was killed by it. Therefore the proverb prevailed for those who suffer something contrary to expectation. And Pherecydes in the eighth book (3 fr. 36 J.) says that Ancaeus was struck in the thigh by the Calydonian boar and died.
199-201a.
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199/201 a. μήτρως:
Ἀλθαία καὶ Ἴφικλος ἀδελφοὶ ἐκ Δηιδαμείας
τῆς Περιήρους. L
m (P)
199/201a. Maternal uncle: Althaea and Iphiclus were siblings, children of Deidameia, daughter of Perieres. Lm (P)
199-201b.
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b. Θεστιάδης Ἴφικλος:
κασίγνητος Τοξέως καὶ Πληξίππου καὶ Ἀλθαίας τῆς Μελεάγρου μητρός. μήτρως οὖν ὁ Ἴφικλος Μελεάγρου [ἐκ τῆς Ἐφύρης ἵκανεν]. Η
b. Thestiades Iphiclus: brother of Toxeus and Plexippus and Althaea, the mother of Meleager. Therefore Iphiclus is Meleager's maternal uncle [he came from Ephyra]. H
207-09a.
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207—09 a. ἐκ δ’ ἄρα Φωκή〈ων〉:
οἱ Φωκεῖς ἐκλήθησαν ἀπὸ Φώκου τοῦ Αἰακοῦ. τὸν δὲ Ἴφιτον γενεαλογοῦσι Ναυβόλου καὶ Περι- νείκης τῆς Ἱππομάχου. ἡ δὲ Πυθὼ πόλις Φωκίδος, ἔνθα τὸ μαντεῖον, ἀπὸ τοῦ πυνθάνεσθαι τῶν μαντειών οὕτω κληθεῖσα ἢ ἀπὸ τοῦ ἐκεῖσε
σεσῆφθαι τὸν δράκοντα.
207-09a. And from Phocis: the Phocians were named after Phocus, son of Aeacus. They trace Iphitus' lineage to Naubolus and Perineice, daughter of Hippomachus. Pytho is a city of Phocis, where the oracle is, so called from inquiring of the oracles (πυνθάνεσθαι) or from the dragon having rotted (σεσῆφθαι) there.
207-09b.
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b. 〈ξεῖνος:〉
τοῦ Ἰάσονος φίλος ἦν. L
g
b. 〈ξεῖνος:〉 He was a friend of Jason. Lg
211-15a.
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211—15 a. 〈Ζήτης:〉
ὄνομα κύριον. L
g
211-15a. 〈Ζήτης:〉 a proper name. Lg
211-15b.
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b. 〈Κάλαϊς:〉
ὄνομα κύριον. L
g
b. 〈Κάλαϊς:〉 a proper name. Lg
211-15c.
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c. Ζήτης καὶ Κάλαϊς:
τούτους ἐκ διαφόρων τόπων συμπλεῦσαι τοῖς Ἀργοναύταις φασίν. οἱ μὲν γὰρ ἐκ Θράκης ὡς Ἀπολλώνιος, Ἡρό-
δωρος (31 fg 46 J.) δὲ ἐκ Δαυλίδος, Δοῦρις (76 fg 86 J.) δὲ ἐξ Ὑπερβορέων. καταλέγει δὲ τούτους καὶ Ἀντίμαχος (fg 7 B. II 290). Φανόδικος δὲ ἐν α’ Δηλιακῶν (fg 1 M. IV 473) ἐξ Ὑπερβορέων φησὶν αὐτοὺς ἐλθεῖν ἐπὶ τὸν πλοῦν. τὴν δὲ Ὠρείθυιαν Σιμωνίδης (fg 3 B. III 382) ἀπὸ Βριλησσοῦ φησιν ἁρπαγεῖσαν ἐπὶ τὴν Σαρπηδονίαν
πέτραν τῆς Θράκης ἐνεχθῆναι· ἔστι γὰρ καὶ τῆς Κιλικίας ὁμώνυμος, ὡς Καλλισθένης (124 fg 39 J.) Στησίχορος δὲ ἐν τῇ Γηρυονίδι (fg 10 B. III 210) καὶ νῆσόν τινα ἐν τῷ Ἀτλαντικῷ πελάγει Σαρπηδονίαν φησί. περὶ δὲ τῆς Θρᾳκίας Σαρπηδονίας πέτρας, ὅτι πρὸς τῷ Αἵμῳ ὄρει ἐστί, Φερε- κύδης (3 fg 145 J.) φησί, περὶ τῆς ἁρπαγῆς ἱστορῶν τῆς Ὠρειθυίας.
Χοιρίλος (fg 5 Kink.) δὲ ἁρπασθῆναί φησιν αὐτὴν ἄνθη ἀμέργουσαν ὑπὸ τὰς τοῦ Κηφισοῦ πηγάς. Ἡραγόρας δὲ ἐν τοῖς Μεγαρικοῖς (fg 4 M. IV 427) τὸν τὴν Ὠρείθυιαν ἁρπάσαντα Βορέαν υἱὸν Στρυμόνος φησίν, οὐχὶ δὲ τὸν ἄνεμον. ἡ δὲ Ὠρείθυια Ἐρεχθέως θυγάτηρ, ἣν ἐξ Ἀττικῆς ἁρπάσας ὁ Βορέας ἤγαγεν εἰς Θράκην, κἀκεῖσε συνελθὼν ἔτεκε
Ζήτην καὶ Κάλαϊν, ὡς Σιμωνίδης ἐν τῇ Ναυμαχίᾳ (v. supra). 〈...〉 Φινεύς δὲ Κλεοπάτραν τὴν Ὠρειθυίας πρώτην ἔγημεν, μετὰ ταῦτα δὲ Ἰδαίαν τὴν Δαρδάνου, ἥτις ἀπεχθῶς ἔχουσα πρὸς τοὺς προγόνους, λέγω δὴ πρὸς τοὺς ἀπὸ Κλεοπάτρας υἱούς, ἐπειρᾶτο τυφλῶσαι αὐτούς. οἱ δέ, ὅτι ὁ πατὴρ ἐτύφλωσεν αὐτοὺς διαβαλούσης τῆς μητρυιᾶς πρὸς αὐτόν.
c. Zetes and Calais: they say that these sailed with the Argonauts from different places. For some say from Thrace, as Apollonius; Herodorus (31 FGrH 46 J.) from Daulis; Duris (76 FGrH 86 J.) from the Hyperboreans. Antimachus (fr. 7 B. II 290) also lists them. Phanodicus in the first book of his Deliaca (fr. 1 M. IV 473) says that they came from the Hyperboreans for the voyage. Simonides (fr. 3 B. III 382) says that Orithyia was snatched from Brilessus and carried to the Sarpedonian rock of Thrace; for there is also one of the same name in Cilicia, as Callisthenes (124 FGrH 39 J.) says. Stesichorus in the Geryoneis (fr. 10 B. III 210) says that there is also a certain island in the Atlantic sea called Sarpedonia. Concerning the Thracian Sarpedonian rock, that it is near Mount Haemus, Pherecydes (3 FGrH 145 J.) says, when relating the abduction of Orithyia. Choerilus (fr. 5 Kink.) says that she was snatched while gathering flowers by the springs of Cephisus. Heragoras in his Megarica (fr. 4 M. IV 427) says that the one who snatched Orithyia was Boreas, son of Strymon, not the wind. Orithyia was the daughter of Erechtheus, whom Boreas snatched from Attica and brought to Thrace, and there he lay with her and fathered Zetes and Calais, as Simonides says in the Naumachia (see above). 〈...〉 Phineus first married Cleopatra, daughter of Orithyia, and afterwards Idaea, daughter of Dardanus, who, being hostile to the stepchildren, I mean the sons of Cleopatra, tried to blind them. But they, because their father blinded them after their stepmother slandered them to him.
211-15d.
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d. Κεκροπίηθεν:
〈...〉 Κρέουσα, Ὠρείθυια, Πρόκρις· Ὠρει- θυίας δὲ Χιόνη, Χθονία, Κλεοπάτρα, Ζήτης καὶ Κάλαϊς. ὁ δὲ Βορέας ἰδὼν παίζουσαν Ὠρείθυιαν πρὸς τῷ Ἰλισσῷ ἠράσθη αὐτῆς· ἐξ ἧς οὗτοι.
d. From Cecropia: 〈...〉 Creusa, Orithyia, Procris; and of Orithyia, Chione, Chthonia, Cleopatra, Zetes and Calais. Boreas, seeing Orithyia playing by the Ilissus, fell in love with her; from her these were born.
211-15e.
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e. Κεκροπίηθεν:
ἡ ἀκρόπολις τῆς Ἀττικῆς Κεκροπία ἐκαλεῖτο
τὸ πρότερον. L
m (P)
e. From Cecropia: the acropolis of Attica was formerly called Cecropia. Lm (P)
211-15f.
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f. 〈Ἰλισσοῦ:〉
ποταμὸς Ἀττικῆς. L
g
f. 〈Of the Ilissus:〉 a river of Attica. Lg
216-17a.
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216—17 a. Σαρπηδονίην ὅθι πέ〈τρην〉:
πόλις τῆς Ἀστι- κῆς ἀπὸ Σαρπηδόνος τοῦ τῆς Θράκης βασιλέως, ἀδελφοῦ Πόλτυος. 〈ποταμοῖο παρὰ ῥόον Ἐργίνοιο:〉 τοῦτο δὲ προσέθηκεν, ἐπεὶ
καὶ ἑτέρα ἐστὶ Σαρπηδονία πέτρα τῆς Κιλικίας.
216-17a. Sarpedonian rock: a city of Attica named after Sarpedon, king of Thrace, brother of Poltys. 〈Beside the stream of the river Erginus:〉 he added this because there is also another Sarpedonian rock in Cilicia.
216-17b.
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b. 〈Ἐργίνοιο:〉
ποταμὸς Θράκης. L
g
b. 〈Of Erginus:〉 a river of Thrace. Lg
219-20.
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219—20. ἐπ’ ἀκροτάτοισι ποδ〈ῶν〉:
τοῖς σφυροῖς ἢ τοῖς
ἀστραγάλοις. ἐρεμνὰς δὲ ἤτοι κατὰ συγκοπὴν τὰς ἐρεβεννάς, τουτέστι [καταπληκτικὰς] σκοτεινὰς κυρίως, ἐξ οὗ μελαίνας. ὁ δὲ λόγος· ἔσειον μελαίνας πτέρυγας κινούμενοι, καταπληκτικὰς τῷ ἰδέσθαι.
219-20. On the tips of their feet: on their ankles or heels. And ἐρεμνάς, by syncope for ἐρεβεννάς, that is, properly dark, hence black. The sense: they shook their black wings as they moved, terrifying to behold.
221-22.
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221—22. φολίδεσσι:
ταῖς στίξεσι, τοῖς ποικίλμασι τῶν πτερῶν. 〈κράατος〉 ὑπάτοιο δὲ ἄκρας κεφαλῆς.
221-22. φολίδεσσι: with the spots, the variegated markings of the wings. 〈κράατος〉 ὑπάτοιο: of the top of the head.
224-26a.
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224—26 a. οὐδὲ μὲν οὐδ’ αὐτοῖο πά〈ις〉:
Ἄκαστος Πελίου
υἱὸς ἔγημεν Κρηθηΐδα ἤ, ὥς τινες, Ἱππολύτην. ἡ δὲ Πηλέως ἐρασθεῖσα
224-26a. Nor even the son of him himself: Acastus, son of Pelias, married Cretheis or, as some say, Hippolyte. She fell in love with Peleus
224-26a.
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224/26 a.
ἀπήτει συνελθεῖν. ὡς δὲ ἀπετύγχανεν, προβαλοῦσα τὸν Πηλέα τῷ ἀνδρὶ κατηγόρει, ὅτι ἤθελεν αὐτῇ συνελθεῖν. ὁ δὲ δεξάμενος τὸν Πηλέα ὡς ἐπὶ θήραν εἰς τὸ Πήλιον κατέλειψεν ἄοπλον, ἵνα ὑπὸ θηρίων διαφθαρῇ. ἐπιστὰς δὲ Ἑρμῆς ἤ, ὥς τινες, Χείρων ἔδωκεν αὐτῷ ἡφαιστότευκτον
μάχαιραν. καὶ τὰ ἐπιτυγχάνοντα θηρία ἀναιρῶν ἦλθεν εἰς τὴν πόλιν καὶ ἀνεῖλεν Ἄκαστον αὐτόν 〈τε〉 καὶ τὴν τοῦ Ἀκάστου γυναῖκα.
224/26a. and demanded to lie with him. When she failed, she accused Peleus to her husband, claiming that he wanted to lie with her. He took Peleus hunting on Pelion and left him unarmed, so that he would be killed by wild beasts. But Hermes appeared, or, as some say, Chiron, and gave him a Hephaestus-made knife. Killing the beasts he encountered, he returned to the city and killed Acastus himself and Acastus' wife.
εἰ δὲ ἐπὶ κίνδυνον αὐτοὺς ἔπεμπεν ὁ Πελίας, διὰ τί ὁ υἱὸς αὐτοῦ ἐξήρχετο; καὶ οὗτος μέν φησιν, ἄκοντος τοῦ πατρός· Δημάγητος δέ, ὅτι ἐκέλευσεν ὁ Πελίας τὴν Ἀργὼ ἀραιοῖς γόμφοις παγῆναι, ἵνα ταχέως
ἀπολέσῃ αὐτούς· ὁ δὲ Ἄργος τοὐναντίον πεποίηκεν, καὶ πιστὸν ἔχων τὸν τέκτονα Ἄκαστος ἐπέβη.
But if Pelias was sending them into danger, why did his son go along? And this one says, against his father's will; but Demagetus says that Pelias ordered the Argo to be built with loose bolts, so that it would quickly destroy them; but Argus did the opposite, and Acastus, trusting the builder, went aboard.
224-26b.
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b. Ἄργος τε θεᾶς ὑπ〈οεργός〉:
διὰ τὸ τὴν Ἀργὼ κατασκευάσαι Ἀθηνᾶς προνοίᾳ. διὰ τοῦτο ὁ ποιητής φησιν (I 19) Ἀθηνᾶς ὑποθημοσύνῃσι γενέσθαι αὐτήν.
b. Argus, the goddess’s helper: because he built the Argo by Athena’s forethought. For this reason the poet says (I 19) that it came into being by Athena’s instructions.
230-33a.
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230—33 a.
ἀντὶ τοῦ γὰρ ὁ ἐπεί. L
g
230-33 a. For γὰρ ὁ is used instead of ἐπεί. Lg
230-33b.
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b. ἐπεὶ Μινύαο θυγα〈τρῶν〉:
ὁ γὰρ Μινύας πολλὰς εἶχεν θυγατέρας. καὶ γὰρ ὁ Ἰάσων Ἀλκιμέδης ἐστὶ τῆς Κλυμένης τῆς Μινύου θυγατρός. Στησίχορος (fg 54 B. III 225) δὲ Ἐτεοκλυμένης φησίν, Φερεκύδης (3 fg 104 b J.) δὲ Ἀλκιμέδης τῆς Φυλάκου. Ἰσονόης δὲ
τῆς Δαναοῦ καὶ Διὸς γίνεται Ὀρχομενός, ἀφ’ οὗ καὶ ἡ πόλις Ὀρχομενὸς καλεῖται· Ὀρχομενοῦ δὲ καὶ Ἑρμίππης τῆς Βοιωτοῦ γίνεται Μινύας — ἐπίκλησιν, φύσει δὲ Ποσειδῶνος —, ὃς ᾤκει ἐν Ὀρχομενῷ, ἀφ’ οὗ ὁ
b. Since the daughters of Minyas: for Minyas had many daughters. And indeed Jason is the son of Alcimede, daughter of Clymene, daughter of Minyas. Stesichorus (fg 54 B. III 225) says he is the son of Eteoclymene, and Pherecydes (3 fg 104 b J.) says he is the son of Alcimede, daughter of Phylacus. From Isonoe, daughter of Danaus and Zeus, was born Orchomenus, after whom the city Orchomenus is named; and from Orchomenus and Hermippe, daughter of Boeotus, was born Minyas — by surname, but in nature son of Poseidon — who lived in Orchomenus, from whom the
230-33b_cont.
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λαὸς Μινύαι ἐκλήθησαν· ἐκ δὲ Μινύου καὶ Κλυτοδώρας γίνεται Πρέσβων καὶ Περικλυμένη καὶ Ἐτεοκλυμένη, ἐκ δὲ Φανοσύρας τῆς Παιῶνος καὶ Μινύου Ὀρχομενὸς καὶ Διοχθώνδης καὶ Ἀθάμας. ὁ δὲ Σκήψιος Δημήτριος (fg 51 Gaede) φησι τοὺς τὴν Ἰωλκὸν οἰκοῦντας Μινύας προσαγορεύεσθαι.
people were called Minyae; and from Minyas and Clytodora were born Presbon, Periclymene, and Eteoclymene, and from Phanosyra, daughter of Paeon, and Minyas were born Orchomenus, Diochthondes, and Athamas. But Demetrius of Scepsis (fg 51 Gaede) says that those who inhabit Iolcus are called Minyae.
242-43.
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242—43. πόθι τόσσον ὅμιλον:
οὐχ ὑγιῶς τὸ πόθι· ἔστι γὰρ τοῦ ἐν τόπῳ δηλωτικόν. ἔδει οὖν ποῖ εἰπεῖν. τὸ δὲ
ἔκτοθι βάλλει
ἀντὶ τοῦ ἀποστέλλει.
Παναχαιίδα
δὲ τὴν Θεσσαλίαν φησίν,
ὅτι αὕτη πρώτη ἐκλήθη Ἀχαία ἀπὸ Ἀχαιοῦ τοῦ Ξούθου.
242-43. "Where such a throng": the word "where" is not used correctly; for it indicates place. It should have said "whither." And "he casts" is used for "he sends." He calls Thessaly "Panachaean," because it was first called Achaea after Achaeus, son of Xuthus.
247-49a.
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247—49 a. 〈αἱ δὲ γυναῖκες:〉
καὶ τοῦτο ὡς πρὸς γυναικείαν φύσιν. ἄγαν θαυμαστῶς πρὸς τὰς φύσεις καὶ τοὺς λόγους ἀμφοτέροις ἀνέπλασεν. τοῖς μὲν γὰρ ἀνδράσιν, ἐπεὶ θρασυτέρα ἡ φύσις, ἄνυσιν καὶ τέλος τῶν μελλόντων εἰσάγει, ταῖς δὲ γυναιξίν, ἐπεὶ ἀσθενέστεραι, εὐχὰς καὶ ἱκεσίας ποιεῖ. τοιαῦται γὰρ ἐπὶ τῶν μεγάλων καὶ φοβερῶν πραγμάτων
αἱ γυναῖκες.
247-49a. 〈But the women:〉 this too is in accordance with feminine nature. He has marvelously adapted the natures and speeches to both. For to the men, since their nature is bolder, he introduces accomplishment and fulfillment of what is to come, but for the women, since they are weaker, he makes prayers and supplications. For such are women in great and fearful matters.
247-49b.
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b. νόστοιο τέλος θυμηδέες:
θυμήρεες.
b. "Sweet end of return": pleasing.
251-52.
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251—52. δειλὴ Ἀλκιμέδη:
ἐπίπονε. ὁ δὲ νοῦς· εἰ καὶ ὀψέ, ὅμως δ’ οὖν ἦλθε καὶ σοὶ κακόν, Ἀλκιμέδη. λείπει δὲ ἡ διὰ πρόθεσις· καὶ οὐ διετέλεσας λαμπρῶς τὸν βίον, αὐχοῦσα ἐπὶ τοιούτῳ υἱῷ.
251-52. "Wretched Alcimede": toil-worn. The sense: even if late, nevertheless evil came also to you, Alcimede. The preposition "through" is missing; and you did not continue your life splendidly, boasting in such a son.
254-55a.
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254—55 a. 〈εἰ τὸ πάροιθεν:〉
[ἢ τέ οἱ ἦεν] πρὸ τοῦ τὸν ἆθλον ἐπιστῆναι.
κακῶν
δὲ ἤτοι τῶν ἰδίων ἢ τῶν μελλόντων ἐπι- τελεῖσθαι τοῖς Ἀργοναύταις.
254-55a. 〈If formerly:〉 [or "was to him"] before the contest came upon him. "Of evils" either of his own or of those about to be accomplished by the Argonauts.
254-55b.
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b. κτερέεσσιν:
ἐνταφίοις. L
g (P)
b. "With funeral offerings": with burial gifts. Lg (P)
256-59.
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256—59. ὧς ὄφελεν καὶ Φρίξον:
λέγεται γάρ, ὅτι τῆς Ἕλλης
καταπεσούσης ἀγωνιῶντι τῷ Φρίξῳ κατὰ Διὸς βούλησιν ἐφθέγξατο θαρ- σύνων αὐτὸν ὁ κριὸς διασώσειν αὐτὸν εἰς τὴν Σκυθίαν. τοῦτο δὲ αὐτὸ τῇ Ἀλκιμέδῃ ἔμελλε κακὸν γενέσθαι τοῦ υἱοῦ ἐκεῖσε στελλομένου. ἡ δὲ ἱστορία κεῖται παρὰ Ἑκαταίῳ (1 fg 17 J.), ὅτι ὁ κριὸς ἐλάλησεν. ἔνιοι δὲ φασιν αὐτὸν ἐπὶ κριοπρώρου σκάφους πλεῦσαι. Διονύσιος δὲ ἐν β'
(32 fg 2 b J.) Κριόν φησι Φρίξου τροφέα γενέσθαι καὶ συμπεπλευκέναι αὐτῷ εἰς Κόλχους· διὸ καὶ μεμυθεῦσθαι τὰ περὶ τῆς τοῦ κριοῦ θυσίας αὐτόθι.
256-59. Would that Phrixus too: for it is said that when Helle fell, the ram, by the will of Zeus, spoke to the anxious Phrixus, encouraging him that it would bring him safely to Scythia. This very thing was destined to become an evil for Alcimede, since her son was sent there. The story is found in Hecataeus (1 fr. 17 J.), that the ram spoke. But some say that he sailed on a ram-prowed vessel. Dionysius in his second book (32 fr. 2b J.) says that Crius was Phrixus' foster-father and sailed with him to Colchis; for this reason the story of the ram's sacrifice there was mythologized.
262-63a.
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262—63 a. 〈βεβολημένη:〉
λύπῃ βλαβεῖσα ἢ δυσθυμοῦσα. L
g
262-63a. 〈Stricken:〉 harmed by grief or dispirited. Lg
262-63b.
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b. ὀξὺ δ’ ἑκάστην:
μετενήνεκται ἀπὸ τῶν κατὰ τὴν ἁφήν, ὡς
b. Sharp for each: it is transferred from things pertaining to touch, as
262-63b_cont.
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παρ’ Ὁμήρῳ (Λ 269)· ‘ὡς δ’ ὅταν ὠδίνουσαν ἔχῃ βέλος ὀξύ’.
ἄχος δὲ
ἐστι σύγχυσις ψυχῆς, λύπη ἐπιτεταμένη· σαφὲς δὲ ἐκ τοῦ λέγειν τὸν ποιητήν (ο 358)· ‘ἡ δ’ ἄχεϊ οὗ παιδὸς ἀπέφθιτο’.
in Homer (Λ 269): 'as when a sharp dart holds a woman in labor'. Grief is a confusion of the soul, intense pain; this is clear from the poet saying (ο 358): 'she wasted away with grief for her son'.
269-72a.
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269—72 a. ἀδινώτερον:
ὅμοιον τὸ σχῆμα τῷ ‘μελάντερον ἠύτε
πίσσα’ (Δ 277)· τὸ γὰρ συγκριτικόν ἔλαβεν ἀντὶ τοῦ ἀπολελυμένου.
269-72a. More thickly: the figure is similar to 'blacker than pitch' (Δ 277); for he used the comparative instead of the positive.
269-72b.
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b. ἠύτε κούρη:
ἀκαταλλήλως τὴν παραβολὴν τέθεικεν· ὑπο- τίθεται γὰρ γραῦν μὲν τὸν Ἰάσονα, κόρην δὲ τὴν μητέρα· ἔδει δέ, φασί, κατὰ τὸ ἐναντίον ταῦτα τάξαι. ἀλλ’ ἐροῦμεν, ὅτι προσφόρως ὑπόκειται ὁ Ἰάσων οὐ κατὰ τὴν ἡλικίαν, ἀλλὰ κατὰ τὴν γηροκομίαν τῆς μητρός
— καὶ γὰρ ἡ γραῦς τὴν κόρην ἀνατρέφει —, ὡς ἡ μήτηρ πρός τε τὸ ἀφερέπονον διὰ τὴν ἡλικίαν — καὶ γὰρ τὸ γῆρας καὶ ἡ βραχεῖα ἡλικία παρεοίκασι — καὶ πρὸς τὸ χρήζειν τῆς τρεφούσης.
μητρυιὰ δὲ
ὥσπερ ἀπηνὴς ἐπικειμένη ἐστὶν ὁ Πελίας. τὸ δὲ
κηδεμονῆες
ἀπὸ τοῦ κηδε-
b. Like a maiden: he has made the comparison incongruously; for he supposes Jason to be an old woman and his mother a maiden; but they say it should have been arranged in the opposite way. But we shall say that Jason is appropriately placed not according to age, but according to the care of his mother—for the old woman rears the maiden—, as the mother is suited both to helplessness because of age—for old age and tender age are alike—and to needing someone to nourish her. And Pelias lies upon them like a harsh stepmother. And κηδεμονῆες is derived from κηδε-
269-72b_cont.
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μόνες παρήκται. οὕτω δὲ λέγονται οἱ κατὰ γάμον οἰκεῖοι, οἱ κηδεσταὶ καὶ κηδόμενοι.
μόνες is derived. Thus are called those related by marriage, the κηδεσταί and κηδόμενοι.
269-72c.
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c. 〈οἰόθεν:〉
ἀντὶ τοῦ οἴη. L
g
c. 〈οἰόθεν:〉 instead of οἴη. Lg
269-72d.
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d. 〈πολιήν:〉 old woman. Lg
269-72e.
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e. 〈μύρεται:〉
κλαίει, θρηνεῖ. L
g
e. 〈μύρεται:〉 weeps, laments. Lg
269-72f.
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f. 〈ἡ οὐκ εἰσὶν ἔτ’ ἄλλοι:〉
τοῦτο καὶ πρὸς τὴν Ἀλκιμέδην, ᾗ οὐκ εἰσὶν ἄλλοι παῖδες. L
m
f. 〈ἡ οὐκ εἰσὶν ἔτ’ ἄλλοι:〉 this also refers to Alcimede, who has no other children. Lm
269-72g.
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g. 〈ὑπὸ μητρυιῇ〉 βίοτον βαρὺν 〈ἡγηλάζει〉:
λείπει τὸ οὖσα·
ὑπὸ μητρυιᾷ οὖσα
κακὴν ζωὴν διάγει. τίθεται γὰρ τὸ
βίοτος
καὶ ἐπὶ τῆς ζωῆς ὡς νῦν καὶ ἐπὶ τοῦ πλούτου. τὸ δὲ
ἡγηλάζει
καὶ τὸ
ἠλάσκει
κατὰ τοῦ αὐτοῦ πράγματος κεῖται· δηλοῖ δὲ τὸ ἐπὶ τῷ αὐτῷ τόπῳ διατρίβειν καὶ ἐνέχεσθαι καὶ ἐν [τῷ] αὐτῷ ἀναστρέφεσθαι. ἐπὶ γὰρ τῶν μυιῶν φησιν Ὅμηρος (Β 470)· ‘αἵτε κατὰ σταθμὸν ποιμνήιον ἠλάσκουσι’ καὶ (ι 457)· ‘ὅππῃ κεῖνος ἐμὸν μένος ἠλασκάζει’.
g. 〈ὑπὸ μητρυιῇ〉 βίοτον βαρὺν 〈ἡγηλάζει〉: the word οὖσα is missing; being under a stepmother she leads a wretched life. For βίοτος is used both of life, as here, and of wealth. And ἡγηλάζει and ἠλάσκει are used of the same thing; they mean to spend time in the same place and to be entangled and to move about in the same place. For Homer says of flies (Iliad 2.470): 'which buzz about the pastoral steading' and (Odyssey 9.457): 'wherever that one wanders with my strength'.
285-86a.
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285—86 a. δμωὶς ὅπως:
ἐν τῇ προεκδόσει κεῖται· ‘βείομαι οὐλο- μένοισιν ὀιζυρὴ ἀχέεσσιν’ καὶ τὰ ἑξῆς ‘σεῖο πόθῳ φίλε κοῦρε δυσάμμορος’.
285–86a. “Like a slave woman”: in the earlier edition it reads: “I shall go, wretched amid destructive griefs,” and the following: “through longing for you, dear youth, ill-fated.”
285-86b.
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b. 〈σεῖο πόθῳ:〉
διὰ τὴν σὴν ἀπουσίαν. L
g
b. 〈through longing for you:〉 because of your absence. Lg
311-12a.
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311—12 a. 〈κεκλομένων:〉
πάντων ὁμοῦ κελευομένων καὶ ἐπευ-
φημούντων. L
m
311-12a. 〈κεκλομένων:〉 all together being summoned and shouting approval. Lm
311-12b.
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b. τῷ δὲ ξύμβλητο:
τοῦτο σύμβολον πρὸς τὸ καταγωνίσασθαι τὸν ἆθλον, ὅτι τε πρεσβυτέρα καὶ ὅτι ἱέρεια.
b. τῷ δὲ ξύμβλητο: this was a sign for overcoming the contest, both that she was older and that she was a priestess.
311-12c.
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c. ξύμβλητο:
συνήντησεν. L
g (P)
c. ξύμβλητο: she met. Lg (P)
311-12d.
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d. πολιηόχου:
τῆς φυλασσούσης τὰς πόλεις. L
d. πολιηόχου: of the one who guards cities. L
311-12e.
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e. ἐν δὲ τῷ πολιήοχος ἐπεντέθη τὸ η̄. P
311-12f.
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313-14a.
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313—14 a. καί μιν δεξιτερῆς:
γράφεται καὶ οὕτως 〈χειρὸς κύρεν〉, ἵν’ ᾖ· καὶ αὐτοῦ τῆς δεξιᾶς χειρὸς ἔθιγεν. L
313-14a. καί μιν δεξιτερῆς: it is also written thus 〈χειρὸς κύρεν〉, so that it means: and he touched her right hand. L
313-14b.
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b. οὐδέ τι φάσθαι:
προσεληπτέον τὸν καί· ὅμως δὲ καὶ λαλῆσαι προθυμουμένη οὐκ ἔφθασε. τὸ γὰρ ἔμπης νῦν ἀντὶ τοῦ ὅμως. L
b. οὐδέ τι φάσθαι: the καί must be understood; nevertheless, though eager to speak, she did not succeed. For ἔμπης here means 'nevertheless'. L
445-47a.
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445—47 a. ὧδε κακοῖς δεδα〈ώς〉:
οὐκ ἐκ τῶν καθόλου, ἀλλ’ ἐκ τῶν ἐμοὶ βλαβερῶν. ὑπέρβατον δέ ἐστι καὶ πλεονάζει ὁ καὶ σύνδεσμος,
λείπει δὲ ἡ ἐξ̄ πρόθεσις, καὶ 〈ἡ〉 πτῶσις ἐνήλλακται, δοτικὴ ἀντὶ γενικῆς. ἔστι δὲ καὶ τὸ ῥῆμα συντελικόν, ἀντὶ τοῦ ἐξῆλθον. ὁ δὲ λόγος οὕτως· ἔμπροσθεν ἐκ κακῶν οἰωνῶν ἐγνωκὼς τὸν ἐμαυτοῦ μόρον ἐξῆλθον ἐκ τῆς πατρίδος, ἵνα ὑμῖν συμπλεύσας κλέος ἀπενέγκωμαι. L
445-47a. Thus with evil 〈bonds〉: not from the general, but from the things harmful to me. It is a hyperbaton and the conjunction 'and' is redundant, the preposition 'from' is missing, and the case is changed, dative instead of genitive. The verb is also in the perfect tense, instead of 'I went out'. The sense is this: having known beforehand from evil omens my own fate, I went out from my homeland, so that by sailing with you I might win renown. L
445-47b.
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b. ὄφρ’ ἐπιβαίην:
ὑπέρβατόν ἐστι. τὸ δὲ ἑξῆς· ὄφρ’ ἐπιβαίην
νηός, ἐπιβάντι δὲ τῆς νηὸς ἡ εὐδοξία τοῖς οἴκοις λίποιτο. L
b. So that I might embark: it is a hyperbaton. The order is: so that I might embark on the ship, and for the one who has embarked on the ship, good repute might be left to his household. L
487-89a.
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487—89 a. ἄγρει νυν:
δι’ ἀμφοτέρων ἐπισκώπτει τὸν Ἴδμονα, πρῶτον μὲν ὡς ἀτεχνῆ μάντιν, δεύτερον δὲ ὡς μέγα φρονοῦντα ἐπὶ Ἀπόλλωνι τῷ πατρὶ ὡς μέγα δυναμένῳ τοὺς αὐθάδεις καθαιρεῖν.
τοῦτο δὲ μετὰ ἀπειλῆς δρᾷ λοιδορῶν.
487-89a. Come now: through both he mocks Idmon, first as an unskilled seer, and second as one who takes pride in Apollo his father as being very powerful to bring down the arrogant. And he does this with a threat, reviling him.
487-89b.
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487-89c.
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c. 〈πατὴρ τεός:〉
Ἀπόλλων. S
m
c. 〈Your father:〉 Apollo. Sm
494-95.
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494—95. λαιῇ:
κατ’ εὐφημισμὸν τῇ ἀριστερᾷ.
πείραζεν δὲ
ἀντὶ τοῦ ἥρμοττεν. περιττὴ δὲ ἡ
ἀνά
· τὸ γὰρ ἑξῆς· καὶ Ὀρφεὺς δέ. εἰ μὴ ἄρα ἐκ τῆς
ἀνά
τὸ ἀναστὰς λέγει· ἀναστὰς δὲ καὶ ὁ Ὀρφεύς. τοῦτο δὲ ποιεῖ, ἵνα τὰς στάσεις καὶ τὰς φιλονεικίας τῇ ἑαυτοῦ μουσικῇ
καταπαύσῃ.
494-95. With the left hand: by euphemism, with the left hand. 'He tested' instead of 'he fitted'. The 'ana' is redundant; for the sequence is: 'and Orpheus'. Unless, indeed, from the 'ana' he means 'having stood up': 'and Orpheus having stood up'. He does this in order to put an end to the factions and rivalries by his own music.
496-98a.
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496—98 a. ἤειδεν δ’ ὡς γαῖα:
τὴν πρώτην σύγχυσιν τῶν στοι- χείων ᾄδειν βούλεται, ὡς ἔκ τινος φιλονεικίας τὸ ἴδιον ἕκαστον μετέσχεν καὶ τάξιν ἔλαβεν. οἰκεία δὲ καὶ τοῖς ὑποκειμένοις πράγμασιν ἡ ᾠδή, ὅτι πρέπον ἐστὶ τῆς μάχης παύσασθαι καὶ εἰς τὴν οἰκείαν διάθεσιν ἐπα-
νιέναι.
496-98a. He sang how the earth: he wishes to sing of the first confusion of the elements, how from some strife each obtained its own place and took its order. The song is also appropriate to the present circumstances, because it is fitting to cease from battle and return to one's proper disposition.
496-98b.
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b. νείκεος ἐξ ὀλοοῖο:
Ἐμπεδοκλῆς (cf. 31 B 17 sqq. Diels- Kranz) φησιν, ὅτι συγκεχυμένων ἁπάντων τὸ πρότερον νεῖκος καὶ φιλία παραπεμφθέντα τὴν διάκρισιν ἐποιήσαντο, χωρὶς δὲ τούτων οὐδὲν δύ-
b. From destructive strife: Empedocles (cf. 31 B 17 sqq. Diels-Kranz) says that when all things were previously mixed together, strife and love, being introduced, brought about the separation, and apart from these nothing...
496-98b_cont.
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ναται γενέσθαι· ᾧ ἕπεται, ὡς εἰκός, καὶ Ἀπολλώνιος. ὁ δὲ Θαλῆς (cf. 11 A 12 Diels-Kranz) ἀρχὴν ὑπεστήσατο πάντων 〈τὸ〉 ὕδωρ, λαβὼν παρὰ τοῦ ποιητοῦ λέγοντος (H 99)· ‘ἀλλ’ ὑμεῖς πάντες ὕδωρ καὶ γαῖα γέ- νοισθε’. καὶ Ζήνων (fg 104 Arn.) δὲ τὸ παρ’ Ἡσιόδῳ (Theog. 116 sq.) χάος ὕδωρ εἶναί φησιν, οὗ συνιζάνοντος ἰλὺν γίνεσθαι, ἧς πηγνυμένης ἡ
γῆ στερεμνιοῦται· τρίτον δὲ ἔρωτα γεγονέναι καθ’ Ἡσίοδον (ib. 120), ἵνα τὸ πῦρ παραστήσῃ· πυρωδέστερον γὰρ πάθος ὁ ἔρως. Ἀναξα- γόρας (cf. 59 Α 72 Diels-Kranz) δὲ μύδρον εἶναι τὸν ἥλιόν φησιν, ἐξ οὗ τὰ πάντα γίνεσθαι. διὸ καὶ Εὐριπίδης (Or. 983) γνώριμος αὐτῷ γεγονὼς φησι χρυσέαν βῶλον τὸν ἥλιον εἶναι. τὴν δὲ σελήνην ὁ
αὐτὸς Ἀναξαγόρας (59 Α 77 Diels-Kranz) χώραν πλατεῖαν ἀποφαίνει, ἐξ ἧς δοκεῖ ὁ Νεμεαῖος λέων πεπτωκέναι.
to become; whom Apollonius, as is likely, also follows. But Thales (cf. 11 A 12 Diels-Kranz) posited water as the principle of all things, taking it from the poet who says (H 99): 'but may you all become water and earth.' And Zeno (fg 104 Arn.) says that the chaos in Hesiod (Theog. 116 sq.) is water, from the settling of which mud comes to be, and when this solidifies the earth is made firm; and third, Eros came to be according to Hesiod (ib. 120), in order to represent fire; for love is a rather fiery passion. Anaxagoras (cf. 59 A 72 Diels-Kranz) says that the sun is a red-hot mass, from which all things come to be. Therefore Euripides (Or. 983), who was his pupil, says that the sun is a golden clod. And the same Anaxagoras (59 A 77 Diels-Kranz) declares that the moon is a broad land, from which the Nemean lion is thought to have fallen.
513-15a.
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513—15 a. τοὶ δ’ ἄμοτον:
ἀντὶ τοῦ ἀμότως καὶ ἀκορέστως. ὁ δὲ νοῦς· λήξαντος δὲ τῆς ᾠδῆς ἀπλήρωτοι αὐτῆς ὄντες ἔτι προετετά- κεισαν τὰς κεφαλὰς ἀνατετακότες τὰ ὦτα καὶ ἠρεμοῦντες ἐν ἡσυχίᾳ·
τοιαύτῃ ἡδονῇ συνείχοντο.
513-15a. But they unceasingly: instead of 'unceasingly' and 'insatiably.' The sense: when the song ceased, still unsatisfied with it, they had stretched their heads forward with ears pricked up and were keeping quiet in stillness; such was the pleasure that held them.
513-15b.
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b. τοῖόν σφιν:
τοιαύτην ἐπέθηκεν ἡδονὴν τοῖς ἀκούουσιν αὐ- τοῦ. L
b. Such for them: such pleasure did he impose on those listening to him. L
516-18a.
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516—18 a. οὐδ’ ἐπιδὴν μετέπειτ〈α〉:
οὕτως ἀναστρεπτέον τὴν φράσιν· ἔπειτα οὐκ ἐπιδὴν οὐδὲ μετὰ χρόνον κεράσαντες, ἀντὶ
τοῦ εὐθέως καὶ μετολίγον.
516-18a. Nor even after mixing: the phrase must be read thus: 'then not even after mixing nor after a time,' meaning 'immediately and after a little while.'
516-18b.
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b. 〈ἡ θέμις:〉
ὅτι ἔθος ἦν τοῖς παλαιοῖς κρατῆρα κιρνᾶν, ὅτε μέλλοιεν καθεύδειν, καὶ τὰς γλώσσας τῶν ἱερείων ἐπιθύειν τῷ Ἑρμῇ καὶ
b. because it was the custom of the ancients to mix a bowl when they were about to sleep, and to offer the tongues of the sacrificial victims to Hermes and
516-18b_cont.
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ἐπισπένδειν οἶνον. καὶ ἴσως φυσικῶς. ἐπεὶ γὰρ Ἑρμῆς λόγος εἶναι παραδέδοται, ὄργανον δὲ αὐτοῦ ἡ γλῶσσα, ἥτις ὕπνου ἐπιπεσόντος ἠρε- μεῖ, εἰκότως τῷ Ἑρμῇ αὐτὴν θύουσιν. καὶ Ὅμηρος (γ 332) ‘ἀλλ’ ἄγε τάμνετε γλώσσας’ ἀντὶ τοῦ παύετε τοὺς λόγους.
To pour wine as a libation. And perhaps this is natural. For since Hermes is traditionally said to be reason, and his instrument is the tongue, which rests when sleep falls, they fittingly sacrifice it to Hermes. And Homer (Od. 3.332): 'But come, cut out the tongues' instead of 'stop your speeches.'
516-18c.
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c. ἡ θέμις ἐστί:
Διευχίδας ἐν τοῖς Μεγαρικοῖς (fg 8 M. IV
390) ἱστορεῖ, ὅτι Ἀλκάθους ὁ Πέλοπος διὰ τὸν Χρυσίππου φόνον φυγα- δευθεὶς ἐκ τῶν Μυκηνῶν ἤρχετο κατοικήσων εἰς ἑτέραν πόλιν. ὡς δὲ περιέπεσε λέοντι λυμαινομένῳ τὰ Μέγαρα, ἐφ’ ὃν καὶ ἕτεροι ἦσαν ἀπε- σταλμένοι ὑπὸ τοῦ βασιλέως τῶν Μεγάρων, καταγωνίζεται τοῦτον καὶ τὴν γλῶτταν αὐτοῦ εἰς πήραν θέμενος ἤρχετο πάλιν εἰς τὰ Μέγαρα.
καὶ ἀπαγγελλόντων τῶν ἀπεσταλμένων ἐπὶ τὴν θήραν, ὅτι αὐτοί εἰσιν οἱ κατηγωνισμένοι, προσκομίσας τὴν πήραν ἤλεγξεν αὐτούς. διόπερ θύσας τοῖς θεοῖς ὁ βασιλεὺς τὸ τελευταῖον τὴν γλῶσσαν ἐπέθηκεν τοῖς βωμοῖς, καὶ ἀπὸ τότε ἔθος τοῦτο διέμεινε Μεγαρεῦσι. Φιλόχορος δὲ ἐν τῷ Περὶ θυσιῶν (fg 173 M. I 413) φησίν, ὅτι τὸ κάλλιστον τοῦ σώ-
ματος καὶ πρωτεῦόν ἐστι. καὶ Ὅμηρος (γ 341) ‘γλώσσας δ’ ἐν πυρὶ βάλλον’.
c. Themis is: Dieuchidas in his Megarian History (FGrH 8 M. IV 390) relates that Alcathous, son of Pelops, exiled from Mycenae because of the murder of Chrysippus, was on his way to settle in another city. When he encountered a lion ravaging Megara, against which others had also been sent by the king of Megara, he overcame it and, placing its tongue in a pouch, went back to Megara. And when those sent on the hunt reported that they were the ones who had overcome it, he brought forward the pouch and exposed them. Therefore the king, after sacrificing to the gods, finally placed the tongue on the altars, and from then on this custom remained among the Megarians. Philochorus in his On Sacrifices (FGrH 173 M. I 413) says that it is the finest and foremost part of the body. And Homer (Od. 3.341): 'they cast the tongues into the fire.'
516-18d.
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d. [κηληθμῷ:]
ἐν δὲ τῇ προεκδόσει μετὰ τοῦτο γέγραπται·
‘ἦμος δὲ τριτάτη φάνη ἠὼς τῇδ’ ἐπὶ νυκτί
βουθύσιον Ἑκάτοιο καταυτόθι δαινυμένοισι,
τῆμος ἄρ ἐκ Διόθεν πνοιὴ πέσεν, ὦρτο δὲ Τῖφυς
κεκλόμενος βαίνειν ἐπὶ σέλμασι. τοὶ δ’ ἀΐοντες 〈...〉.’
ἑξῆς δὲ τῶν ἐκκειμένων ‘σμερδαλέον δὲ λιμήν’ (ν. 524).
d. [With enchantment:] In the preliminary edition after this is written: 'But when the third dawn appeared on that night, while they were feasting there on a sacrifice of oxen to the Far-shooter, then from Zeus a breeze fell, and Tiphys arose, bidding them to go aboard the benches. And they, hearing <...>.' Then after the quoted lines: 'and dreadfully the harbor' (v. 524).
526-27.
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526—27. ἐν γάρ οἱ δόρυ:
πιθανῶς ἐκ τῆς Δωδωνίδος φησὶ δρυὸς τὸ ξύλον εἶναι ἐν τῇ Ἀργοῖ τὸ φωνῆεν, ἐπεὶ καὶ αὕτη ἐφθέγγετο, ὡς φησιν Ὅμηρος (Ξ 327 sq.)· ‘ὄφρα θεοῖο ἐκ δρυὸς ὑψικόμοιο βουλὴν ἐπακούσοι.’
526-27. For in it a spear: plausibly he says that the speaking timber in the Argo is from the Dodonian oak, since that too spoke, as Homer says (Il. 14.327-8): 'so that he might hear the counsel of the god from the high-leafed oak.'
532-33.
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532—33. ποσσὶν ὑπεκλύσθ〈η〉:
καὶ αὐτῷ ἐπικαθεσθέντι κά- τωθεν παρὰ τοῖς ποσὶ μᾶλλον ἐπεκλύσθη ἡ τρόπις τῆς νεὼς καὶ ἐν
βάθει τῆς θαλάσσης ἐγένετο τῷ βάρει τοῦ ἥρωος.
532-33. With his feet he was washed under: and as he sat upon it, the keel of the ship was washed from below rather at his feet and went into the depth of the sea by the weight of the hero.
536-41a.
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536—41 a. ἢ ἐνὶ Πυθοῖ 〈ἢ που ἐν Ὀρτυγίῃ〉:
ἐν τῇ Δήλῳ. τὸ δὲ ἑξῆς οὕτως· καθάπερ ἠΐθεοι ἐν Δελφοῖς ἢ ἐν Δήλῳ ἢ ἐπὶ Ἰσμηνῷ περὶ τὸν βωμὸν τοῦ Ἀπόλλωνος χορὸν στήσαντες πρὸς τὸ τῆς κιθάρας μέλος ἡρμοσμένως 〈τὴν γῆν〉 κροτοῦσι τοῖς ποσίν, οὕτω καὶ
οὗτοι τῇ τοῦ Ὀρφέως κιθάρᾳ κηλούμενοι σφοδρότερον πρὸς τὴν κωπη- λασίαν ἤεσκαν. τὸ δὲ ἑξῆς
ὁμαρτῇ ῥήσσωσιν
. ἡ δὲ
ὑπὸ
πρόθεσις παρήκται ὡς παρ’ Ὁμήρῳ (Β 824) ‘ὑπαὶ πόδα νείατον Ἴδης.’
536-41a. Or in Pytho or perhaps in Ortygia: in Delos. The sequence is as follows: just as young men in Delphi or in Delos or on the Ismenus, having set up a dance around the altar of Apollo, beat the ground with their feet in time to the lyre's melody, so these men, charmed by Orpheus' lyre, drove the ship more vigorously. The sequence is: they strike together. The preposition hypo is derived as in Homer (Iliad 2.824) 'beneath the lowest foot of Ida.'
536-41b.
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b. Ἰσμηνοῖο:
Ἰσμηνὸς ποταμὸς Βοιωτίας, ἐφ’ ᾧ Ἰσμηνίου Ἀπόλ- λωνος ἱερόν. L
m P
b. Ismenus: Ismenus is a river of Boeotia, on which there is a sanctuary of Ismenian Apollo. Lm P
536-41c.
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c. 〈ἐπὶ δὲ ῥόθια κλύζοντο:〉
ἀντὶ τοῦ· ἐπεκλύζοντο δὲ τὰ κύματα. L
g
c. And the waves were dashed upon: meaning: the waves were dashed upon. Lg
545-46.
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545—46. μακραὶ δ’ αἰὲν ἐλ〈ευκαίνοντο〉:
ὁ νοῦς· ἐλευ- καίνετο δὲ τὸ ὕδωρ καθάπερ ἀτραπὸς διὰ χλοηφοροῦντος πεδίου. ἢ ἄλλως· ὡς δήλη ἐστὶν ἡ ὁδὸς πεδίου μεταξὺ χλοηφόρου, οὕτω καὶ ὁ τύπος τῆς νεὼς ἐφαίνετο.
545-46. And long white lines: the sense: the water was whitened like a path through a grassy plain. Or otherwise: just as a road is visible in the midst of a grassy plain, so also the track of the ship appeared.
547-48.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-325
547—48. ἡμιθέων ἀνδρῶν:
διὰ τούτου ἐβεβαιώσατο καὶ τοὺς
θεοὺς σκοπεῖν καὶ θαυμάζειν τὸν πλοῦν· οὐ γὰρ ἁπλῶς τινες ναῦται ἦσαν, ἀλλ’ ἡμίθεοι. τὸ δὲ
νῆα
πρὸς πᾶν θαῦμα κεῖται ὑπὸ Ἀθηνᾶς εἰργασμένης.
547-48. Of demigod men: through this he confirmed that even the gods watched and marveled at the voyage; for they were not simply some sailors, but demigods. The ship is set as a wonder for all, having been made by Athena.
564-67a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-335
564—67 a. πρότονοι
οἱ ἀπὸ τοῦ ἱστοῦ ἐκτεινόμενοι κάλοι ἐπὶ πρώραν καὶ πρύμναν.
564-67a. πρότονοι are the ropes stretched from the mast to the prow and stern.
564-67b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-336
b. ἠλακάτη
τὸ τοῦ ἱστοῦ λεπτότατον καὶ ἀνώτατον, ὑπὲρ ὅ ἐστι τὸ καρχήσιον. ἕως οὖν, φησί, τοῦ ἄκρου τοῦ ἱστοῦ ἀνείλκυσαν τὰ ἄρμενα.
b. The mast's thinnest and highest part, above which is the top. So, he says, they hauled the sails up to the tip of the mast.
564-67b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-337
διακριδὸν δὲ διόλου ἢ διατεταμένως. περόνῃσι δὲ τοῖς πασσάλοις τοῖς κατὰ τὰ σανιδώματα καὶ τοὺς τῆς νεὼς τοίχους, ἐφ᾽ ὧν τὰ τοῦ ἀρμένου σχοινία δεσμεύουσιν.
229
230
And 'distinctly' means throughout or stretched tight. And 'with pins' means with the pegs along the planking and the ship's sides, on which they bind the ropes of the rigging.
564-67c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-338
ἐπ᾽ ἰκριόφιν:
τὸ ἴκριον τοῦ ἱστοῦ μέρος. φησὶ δὲ Ἐρατοσθένης ἐν τῷ Ἀρχιτεκτονικῷ (fg 60 Strecker):
“ἱστός· πτέρνη, καρχήσιον, θωράκιον, ἠλακάτη, κεραία, ἴκριον”
. βέλτιον δὲ νοεῖν ἴκριον τὴν καλουμένην κεραίαν, ἧς τὰ ἄκρα ἀκροκέραια†. κάλωες δέ, δι᾽ ὧν στέλλεται τὸ ἱστίον, διὰ κρίκων διειλημμένοι. τούτων δὲ οἱ κάλοι, οἷς κατάγεται τὸ ἱστίον, μέσουροι λέγονται, οἱ δὲ ἑλκόμενοι εἰς πρώραν 〈καὶ πρύμναν〉 ἐξ ἑκατέρου μέρους τοῦ ἱστοῦ πρότονοι, οἱ δὲ κατὰ τὰς γωνίας πόδες· ἑξῆς τούτων πρόποδες, μεθ᾽ οὕς εἰσιν οἱ τέρθριοι λεγόμενοι, εἶτα μέσοι. ἠλακάτη δὲ τὸ ἀνώτατον τοῦ ἱστοῦ μέρος, ὥς φησιν Ἐρατοσθένης (v. supra).
231
232
233
234
235
236
237
238
239
240
241
242
243
244
245
246
564-67d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-339
κάλωας
ἀπ᾽ εὐθείας τῆς κάλως κατὰ Ἀττικούς.
247
248
583-84b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-353
Μάγνησσα:
τὴν Μαγνησίαν λέγει τὴν κατὰ Θεσσαλίαν. ἔστι γὰρ καὶ ἑτέρα Μαγνησία περὶ Ἔφεσον, ἐκτισμένη ὑπὸ Λευκίππου τοῦ Καρὸς μετοικήσαντος ἐκεῖ σὺν Μάγνησι τοῖς ἐκ Κρήτης.
249
250
251
252
253
254
583-84c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-354
Μάγνησσά θ᾽ ὑπεύδ〈ιος〉:
ὁ νοῦς· οὐ τραχεῖά τις οὐδὲ πετρώδης, ἀλλ᾽ ὁμαλή τις καὶ εὔδιος.
601-04a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-369
ἡ δὲ διάνοια· ἅμα δὲ τῇ ἡμέρᾳ ὁ Ἄθως αὐτοῖς ἀνεφάνη ἀπέχων τῆς Λήμνου τοσοῦτον, ὅσον ἂν ναῦς πλέουσα ἀπὸ ἠοῦς μέχρι μεσημβρίας πλοῦν διανύσῃ. καὶ τοσοῦτον, φησίν, ἀπέχουσαν τὴν Λῆμνον ὅμως σκιάζει διὰ τὸ ὕψος παρακλίναντος τοῦ ἡλίου· οὐ μόνον δὲ, ἀλλὰ καὶ μέχρι Μυρίνης. πόλις δέ ἐστιν ἡ Μυρίνη πρὸς τῷ τέλει τῆς Λήμνου, δίπολις γάρ ἐστιν ἡ Λῆμνος· ἔχει γὰρ Ἡφαιστίαν καὶ Μύριναν. ἐκλήθη δὲ ἀπὸ Μυρίνης τῆς Θόαντος γυναικός, Κρηθέως δὲ θυγατρός.
255
256
The meaning is: at daybreak Athos appeared to them, being as far from Lemnos as a ship sailing from dawn until midday would cover. And although Lemnos is so far away, he says, it nevertheless casts a shadow because of its height when the sun declines; and not only that, but even as far as Myrina. Myrina is a city at the end of Lemnos, for Lemnos has two cities: it has Hephaestia and Myrina. It was named after Myrina, the wife of Thoas and daughter of Cretheus.
601-04b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-370
〈κολώνη:〉
ἀκρώρεια. L
g
601-04c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-371
ἔνδιον:
μεσημβρινόν. L
gS
m (P)
601-04d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-372
〈καὶ ἐσάχρι:〉
περιττὸς ὁ καὶ σύνδεσμος. L
m
609-19a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-375
τῶν δὲ πρὸς Θρᾷκας ἐχόντων πόλεμον καὶ παλλακὰς ἐκεῖθεν αἰχμαλώτους λαμβανόντων καὶ ἀποστραφέντων τὰς γνησίας γαμετὰς κατὰ τὴν τῆς θεοῦ ὀργήν, ἐψηφίσαντο αἱ γυναῖκες νύκτωρ τοὺς ἄνδρας ἀνελεῖν. καὶ οὐ μόνον τοῦτο ἐποίησαν, ἀλλὰ καὶ τὰς αἰχμαλώτους ἀνεῖλον, καὶ δεδοικυῖαι, μὴ οἱ παῖδες ἀνδρωθέντες τιμωρίαν πατρῴων ζητήσωσι λαβεῖν, πᾶν ὁμοῦ τὸ ἄρσεν γένος ἀνεῖλον.
257
258
259
260
When those who were at war with the Thracians and took captive concubines from there turned away from their lawful wives because of the goddess's wrath, the women voted to kill their husbands at night. And not only did they do this, but they also killed the captive women, and fearing that their sons, when grown, would seek to exact vengeance for their fathers, they killed the entire male sex together.
609-19b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-376
ἐπὶ ληιάδεσσι:
ταῖς αἰχμαλώτοις. L
gS
mP
261
262
609-19c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-377
〈ἔρον:〉
ἀντὶ τοῦ ἔρωτα, Αἰολικῶς διὰ τοῦ ο. L
g
263
264
609-19d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-378
ἀντιπέρηθεν:
ἐξ ἐναντίας· οὕτω γὰρ κεῖται ἡ Θράκη τῆς Λήμνου. L
609-19e.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-379
ἄτισσαν:
ὅτι ἄτιμον αὐτὴν ἐπὶ πολύν χρόνον ἐποίησαν. τῶν δὲ ἄλλων ἱστορούντων, ὅτι κατὰ χόλον τῆς Ἀφροδίτης αἱ Λημνιάδες δύσοσμοι ἐγένοντο, Μυρσίλος ἐν πρώτῳ Λεσβιακῶν (fg 7 M. IV 458) διαφέρεται καί φησι τὴν Μήδειαν παραπλέουσαν διὰ ζηλοτυπίαν ῥῖψαι εἰς τὴν Λῆμνον φάρμακον καὶ δυσοσμίαν γενέσθαι ταῖς γυναιξίν, εἶναί τε μέχρι τοῦ νῦν κατ᾽ ἐνιαυτὸν ἡμέραν τινά, ἐν ᾗ διὰ τὴν δυσωδίαν ἀπέχειν τὰς γυναῖκας ἄνδρα τε καὶ υἱεῖς.
265
266
267
268
269
270
609-19f.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-380
〈ἀμφ᾽ εὐνῇ:〉
λείπει τὸ ζηλοτυπήσασαι. L
g
623-26a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-383
Εὐβοίας, τὸ πρότερον Οἰνοίη καλουμένη διὰ τὸ εἶναι αὐτὴν ἀμπελόφυτον. μνημονεύει δὲ τῆς μετονομασίας Ξεναγόρας (240 fg 31 J.) λέγων ὅτι μετωνομάσθη ἀπὸ Σικίνου τοῦ υἱοῦ Θόαντος καὶ νύμφης Οἰνηΐδος. ὅτι δὲ ἐνθάδε Θόας ἐσεώθη καὶ Κλεών ὁ Κουριεὺς ἱστορεῖ καὶ Ἀσκληπιάδης ὁ Μυρλεανός, δεικνὺς ὅτι παρὰ Κλέωνος τὰ πάντα μετήνεγκεν Ἀπολλώνιος.
271
272
Of Euboea, formerly called Oinoe because it is vine-growing. Xenagoras (240 FGrH 31 J.) mentions the renaming, saying that it was renamed after Sikinos, son of Thoas and the nymph Oineis. That Thoas was saved here is recorded by both Cleon of Curium and Asclepiades of Myrlea, showing that Apollonius took everything from Cleon.
623-26b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-384
ἐπακτῆρες:
ἀντὶ τοῦ ἁλιεῖς. ἐπὶ νήσου κυνηγοὺς οὐ δεῖ λέγειν. L
g (P)
623-26c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-385
〈τόν:〉
Σίκινον. S
g
643-48a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-397
σφωιτέροιο τοκ〈ῆος〉:
ἀκαίρως τῷ δυϊκῷ ἐχρήσατο ἀντὶ ἑνικοῦ.
643-48b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-398
〈Ἀχέροντος:〉
ποταμὸς Ἅιδου. L
g
643-48c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-399
ἀπροφάτους:
ἀπροσφωνήτους, ἀπροφασίστους.
643-48d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-400
〈ἀπροφάτους:〉
σκοτεινάς. S
m
643-48e.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-401
ἐπιδέδρομε λήθ〈η〉:
ὅτι λέγονται οἱ τεθνηκότες λήθην τῶν γεγονότων αὐτοῖς ἐν τῇ ζωῇ λαμβάνειν. οὗτος οὖν, φησί, καὶ τεθνηκὼς εἰς λήθην οὐκ ἔπεσεν καὶ μετεμψυχωθεὶς κατὰ τὸν τῶν φιλοσόφων λόγον ἤδει τίς ἦν διὰ τὰς τοῦ Ἑρμοῦ βουλὰς. Φερεκύδης (3 fg 109 J.) δέ φησιν, ὅτι δῶρον εἶχε παρὰ τοῦ Ἑρμοῦ ὁ Αἰθαλίδης τὸ τὴν ψυχὴν αὐτοῦ ποτὲ μὲν ἐν Ἅιδου, ποτὲ δὲ ἐν τοῖς ὑπὲρ τὴν γῆν τόποις εἶναι. φασὶ δὲ τοῦτον τὸν Αἰθαλίδην οἱ Πυθαγορικοί (cf. 14, 8 Diels-Kranz) τῆς ψυχῆς οὔσης ἀφθάρτου κατὰ μὲν τοὺς Τρωικοὺς χρόνους ἀναβιώσαντα Εὔφορβον εἶναι τὸν Πάνθου, ἔπειτα ἐκ τούτου Πύρρον τὸν Κρῆτα, εἶτα Ἠλεῖόν τινα, οὗ τὸ ὄνομα ἀγνοεῖται, μετὰ ταῦτα αὐτὸν τὸν Πυθαγόραν. Πυθαγόρας δέ, ἐν τῷ μεταλλοιοῦσθαι...
273
274
275
276
277
278
279
280
281
282
283
284
643-48e.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-402
τὰς ψυχὰς καὶ παρεισδύνειν εἰς ἕτερα σώματα, φησίν, ὅτι γένοιτο μὲν πρῶτον Αἰθαλίδης Ἑρμοῦ υἱὸς καὶ Σαμίας ἑταίρας, εἶτα Εὔφορβος Τρώς, εἶτα 〈...〉 καὶ Πυθαγόρας· τὴν δὲ μνήμην αὑτῷ παρέπεσθαι τῷ κεχαρίσθαι Ἑρμῆν τῷ Αἰθαλίδῃ υἱῷ ὄντι.
285
286
287
288
the souls also slip into other bodies, he says, that first he became Aethalides, son of Hermes and a Samian courtesan, then Euphorbus the Trojan, then 〈...〉 and Pythagoras; and that memory attended him because Hermes had favored Aethalides, his son.
643-48f.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-403
μεμόρηται:
κατὰ ἔκθλιψιν τοῦ ι, ἔστι γὰρ μεμοίραται ἀντὶ τοῦ κεκλήρωται. Αἰθαλίδης δέ, κῆρυξ τῶν Ἀργοναυτῶν, ἑτερήμερος, ὥς φασιν, ὥστε μίαν μὲν ἐν Ἅιδου, μίαν δὲ ὑπὲρ τὴν γῆν ἡμέραν διάγειν.
289
290
291
292
293
294
659-61a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-407
λαρόν:
ἡδύ, ἀπολαυστικόν· παρὰ τὸ λῶ πεποίηται, ὃ σημαίνει τὸ θέλω. ἤια δὲ νῦν ἐφόδια βρώματα.
295
296
297
298
659-61b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-408
μή δ᾽ ἄμμε:
δῶμεν αὐτοῖς χρείας, ἵνα ἐκτὸς τῶν πύργων μένωσιν ἀπρόσοδοι πρὸς ἡμᾶς, μήπως διὰ τὴν τῶν ἐπιτηδείων ἀνάγκην καὶ χρείαν εἰσιόντες εἰς τὴν πόλιν ἀκριβῶς τὰ καθ᾽ ἡμᾶς μάθωσιν. L
681-82.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-418
ἄλλα δ᾽ ὀπίσσω:
πολλὰ δὲ κακὰ χείρονα μάχης καὶ πολέμου ἔσται. L
685-88a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-420
βώσεσθε:
ἀντὶ τοῦ βιώσεσθε. ὁ δὲ νοῦς· αἱ δὲ νεώτεραι πῶς βιώσεσθε καὶ ζήσεσθε, ὅταν γηράσητε, τῶν μὲν παλαιοτέρων παρελθουσῶν, ὑμῶν δὲ λοιπὸν μὴ δυναμένων ἐργάζεσθαι; ἢ αὐτόματοι οἱ βόες ἀροτριάσουσι, καὶ θερίσουσι τοῦ ἔτους περιερχομένου, μηδενὸς ἀνθρώπου ἐπικειμένου τῷ ἔργῳ;
299
300
685-88b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-421
πρόκα:
εὐθέως. L
g (P)
685-88c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-422
〈καὶ πρόκα τελλομένου ἔτεος:〉
γράφεται καὶ περιτελλομένου ἔτεος. L
m
689-90.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-423
ἦ μὲν ἐγών:
ἐν ἤθει λέγει ταῦτα· εἰ καὶ πεφρίκασιν οἷον φοβοῦνται ἐπ᾽ ἐμὲ αἱ κῆρες ἐλθεῖν νῦν, ὅμως ἀποθανοῦμαι· λέγει δὲ τῷ ὑπεργεγηρακέναι.
703-04.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-434
ὄρσο μοι, Ἰφινό〈η〉:
τὸ ἑξῆς· ὄρσο μοι, Ἰφινόη, τοῦδ᾽ ἀνέρος ἀντιόωσα, ὅστις στόλου ἡγεμονεύει, ἡμέτερόνδε μολεῖν. τὸ δὲ ἀντιόωσα ἀντὶ τοῦ ἀντιάσουσα οἷον ἀξιώσουσα, τουτέστι δεησομένη. στόλος δέ ἐστιν ἐπὶ πρᾶξίν τινα πορευόμενον πλῆθος, καὶ ἐπὶ νεῶν τε λέγεται καὶ σχεδὸν ἐπὶ πάσης ὁρμῆς καὶ μείζονος παρασκευῆς. προστίθησι δὲ οὕτω Παλαμήδης·
“οὕτω δὲ λέγεται καὶ ἡ εἰς ὀξὺ 〈τῆς νεὼς〉 ἀπόληξις”
.
301
302
303
304
305
306
307
308
718-19.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-438
εἴσαντο:
ἀντὶ τοῦ διενοήθησαν, ὑπέλαβον. τηλυγέτην δὲ νῦν ἀκουστέον μόνην. ὁ γὰρ νοῦς· διενοήθησαν δὲ μονογενῆ Θόαντι τὴν Ὑψιπύλην γεγενημένην τὴν βασιλείαν τοῦ πατρὸς εἰληφέναι.
309
310
721-22.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-439
Ἰτωνίδος:
ἐν Θεσσαλίᾳ θεὰ Ἰτωνὶς τιμᾶται καὶ ἐν Κορωνείᾳ [πόλις] τῆς Βοιωτίας, ἀπὸ Ἰτώνου τοῦ ἥρωος. ἀστείως δὲ οὐ πολεμικῇ σκευῇ χρώμενον εἰσάγει, ἀλλ᾽ ἐσθῆτι κοσμούμενον· πρῶτον μέν, ὅτι ἀπόλεμον αὐτὸν ἐκάλει, ἔπειτα, ὅτι καὶ γυναικῶν μόνων ἡ πόλις, αἳ μάλιστα τοῖς τοιούτοις χαίρουσι. καὶ ὁ Μένανδρος (fg 736 K. III 208):
“εὐκαταφρόνητος τῇ στολῇ εἴσειμι καὶ ταῦτ᾽ εἰς γυναῖκας”
. ἤδη δὲ καὶ διὰ τῆς δωρησαμένης θεοῦ τὸ τῆς χλανίδος κάλλος ἐσήμηνεν. P
311
312
313
314
315
316
317
318
319
320
321
322
323
324
723-24.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-440
δρυόχους:
ἐν οἷς καταπήσσεται ἡ τρόπις ξύλοις, ταῦτα οὕτω καλοῦσιν. Ὅμηρος (τ 574):
‘ἵσταχ᾽ ἑξείης, δρυόχους ὥς, δώδεκα πάντας’
. δρύοχοι οὖν τὰ ἐγκοίλια τῆς νεώς. κανόνας δὲ τὰς στάθμας, οἷς τὰ ξύλα καὶ τοὺς τοίχους οἱ τέκτονες ἐξισάζουσιν. δάε δέ· ἐδίδαξεν ἡ θεός.
325
326
726-27.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-442
ἔρευθος:
ἐρύθημα. ἔστι δὲ καὶ βοτάνης εἶδος ἐρυθρόν, ᾗ τὰ ἔρια βάπτουσιν. ἐρευθήεσσα δὲ ἀντὶ τοῦ πυρρά, ὑπέρυθρος. καὶ ἔστι παρὰ τὸ Σαπφικόν (fg inc. lib. 37 Lobel = 20 B. III 96):
‘παντοδαπαῖς〈ι〉 μεμιγμένα χροιαῖσιν’
.
327
328
329
330
730-31a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-445
Κύκλωπες:
οὗτοι γάρ, Βρόντης καὶ Στερόπης, τῷ Διὶ τὸν κεραυνὸν ἔδωκαν. καὶ Ἡσίοδος (Theog. 141):
‘οἳ βροντήν Ζηνὶ ἔδοσαν τεῦξάν τε κεραυνόν’
.
730-31b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-446
〈ἐπ᾽ ἀφθίτῳ:〉
ἐπὶ θείῳ καὶ θαυμαστῷ καὶ ἀθανάτῳ ἔργῳ. L
g
730-31c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-447
ἤτοι
ἐπὶ ποσότητος τόσον ἢ ἐπὶ θαύματος, τοσοῦτον ἀντὶ τοῦ μεγάλως. L
m (P)
732-33.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-448
μιῆς δ᾽ ἔτι δεύετο:
ὅτι ἦν ἡμιτελὴς παρὰ μίαν ἀκτῖνα ὁ κεραυνός. αἰνίττεται δέ, ὅτι τὸ κατασκεύασμα ἀληθῶς εἶχε τὸν κεραυνὸν καὶ ὀλίγῳ ἐλαττούμενον τῆς ἀληθοῦς λαμπηδόνος· οὐ γὰρ οἷόν τε ἦν τεχνίτην ἐν ποικίλματι ὁμοίαν τὴν λαμπηδόνα ποιῆσαι τῆς ἀληθοῦς.
735-37a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-450
Ἀντιόπης:
δύο Ἀντιόπαι ἐγένοντο, ἡ μὲν Νυκτέως, ἡ δὲ Ἀσωποῦ, ἧς καὶ μέμνηται· ἧς καὶ Διὸς Ἀμφίων καὶ Ζῆθος, οἳ καὶ ἐτείχισαν τὰς Θήβας.
331
332
333
334
335
336
735-37a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-451
καὶ τὰς Θήβας ἐτείχισαν, ὡς καὶ Ὅμηρός φησιν (λ 263):
“οἳ πρῶτοι Θήβης ἕδος ἔκτισαν ἑπταπύλοιο”
. Φερεκύδης (3 fg 41 c J.) δὲ καὶ τὴν αἰτίαν παραδίδωσι· διότι Φλεγύας πολεμίους ὄντας εὐλαβοῦντο. 〈...〉 βασιλεύοντι 〈...〉 Κάδμῳ 〈...〉.
337
338
and they built the walls of Thebes, as Homer also says (λ 263):
735-37b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-452
〈κεῖτο πέλας:〉
ἀστείως ὡς πρὸς τὴν ἕδραν τῆς πόλεως καὶ τὴν στάσιν τῶν τειχῶν τὸ κεῖτο ἔταξεν. L
g (P)
339
340
747-51b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-461
Μήστωρ, Ἠλεκτρύων, καὶ κοινὴν ἔσχον τὴν βασιλείαν. Μήστορος δὲ θυγάτηρ Ἱπποθόη, ἧς καὶ Ποσειδῶνος Πτερέλαος· Πτερελάου παῖδες Τηλεβόας καὶ Τάφιος, ἀφ᾽ οὗ ἡ νῆσος. ὡς δέ τινες, Τηλεβόου τοῦ Πτερελάου ἐγένοντο παῖδες οἱ καλούμενοι Τηλεβόαι. ἐλθόντες δὲ ἀπήτουν Ἠλεκτρύωνα τὰ τῆς μάμμης ἑαυτῶν Ἱπποθόης, ἀντιστάντες δὲ αὐτοῖς οἱ Ἠλεκτρυωνίδαι ἀνηρέθησαν ὑπ᾽ αὐτῶν. Τηλεβόαι οὖν οἱ Τάφιοι, ἤτοι ὅτι τῆλε οἰκοῦντες ἀπὸ Ἄργους τὰς βοῦς ἀπήλασαν, ἢ ἀπὸ Τηλεβόου τοῦ Πτερελάου τοῦ βασιλέως υἱοῦ, οὗ ἀδελφὸς Τάφιος, ἀφ᾽ οὗ καὶ ἡ νῆσος.
341
342
343
344
345
346
347
348
349
350
Mestor and Electryon held the kingship in common. Mestor's daughter was Hippothoe, and by Poseidon she had Pterelaus. Pterelaus' sons were Teleboas and Taphius, from whom the island is named. But according to some, the sons of Teleboas son of Pterelaus were those called Teleboans. They came and demanded from Electryon the property of their grandmother Hippothoe, and when the sons of Electryon opposed them, they were killed by them. So the Teleboans are the Taphians, either because they drove off the cattle from Argos while living far away (tēle), or from Teleboas son of King Pterelaus, whose brother was Taphius, from whom the island is named.
747-51c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-462
ἀμέρσαι:
στερησαι. L
gP
763-64a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-475
ζητητέον δὲ τί βούλεται αὐτῷ ταῦτα τὰ ποικίλματα. καὶ ἐροῦμεν, ὅτι ὁ ποιητὴς διὰ τῆς χλαμύδος οὐδὲν ἕτερον ἢ τὴν κοσμικὴν τάξιν καὶ τὰς τῶν ἀνθρώπων πράξεις φησί. καὶ πρῶτον μὲν διὰ τοῦ κεραυνοῦ καὶ τῶν Κυκλώπων θεόν τινα καὶ θείαν φύσιν ἀλληγορεῖ· διὸ καί φησιν (v. 730):
“ἐπ᾽ ἀφθίτῳ ἥμενοι ἔργῳ”
. μεθ᾽ ὃ πόλεις κτιζομένας διὰ τῆς τοῦ Ἀμφίονος λύρας ἱστορεῖ· ἔπειτα τὰ ἐν ταῖς πόλεσι πάντα γινόμενα, ἔρωτάς τε καὶ πολέμους — τοῦτο γὰρ βούλεται αὐτῷ ἡ Ἀφροδίτη ὁπλοφοροῦσα, ἡ δὲ βία καὶ αἱ μάχαι διὰ τῆς τῶν Ταφίων ἱστορίας —, ἀγῶνάς τε καὶ γάμους διὰ τῶν τοῦ Πέλοπος ἄθλων, ἀσεβείας τε καὶ τιμωρίας πρὸς τῶν κρειττόνων διὰ τοῦ Τιτυοῦ, ἐπιβουλάς τε καὶ διαβολὰς καὶ σωτηρίας διὰ τῆς τοῦ Φρίξου ἱστορίας, καὶ σχεδὸν πάντα τὰ ἐν ταῖς πόλεσι γινόμενα διὰ τῆς χλαμύδος ποιητικῶς ἔφρασεν. δῶρον δέ φησιν εἶναι τὴν χλαμύδα τῆς Ἀθηνᾶς, ἐπειδὴ ὅ τε κόσμος ὑπὸ τῆς θείας φρονήσεως γέγονε, τῶν τε ἐν αὐτῷ ὑπὸ τῶν ἀνθρώπων πραττομένων οὐδὲν ἄνευ φρονήσεως ὀρθῶς γένοιτ᾽ ἄν.
351
352
353
354
355
356
One must inquire what these embroidered designs mean to him. And we shall say that the poet, through the cloak, speaks of nothing other than the cosmic order and the deeds of men. And first, through the thunderbolt and the Cyclopes, he allegorizes some god and divine nature; therefore he also says (v. 730):
763-64b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-476
εἰσαΐων:
ἐφθέγγετο γὰρ ὁ κριὸς πιστούμενος τῷ Φρίξῳ τὴν σωτηρίαν κατὰ βούλησιν Διός. L
m (P)
763-64c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-477
〈ὅδ᾽ ᾖ:〉
κριός. S
g
763-64d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-478
ἐξενέποντι:
περιττὴ ἡ ἐξ. L
gP
763-64e.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-479
〈ἐξενέποντι:〉
ἀνθρώπῳ. S
m
357
358
769-73.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-482
αἱ δὲ Ἀριστάρχειοι (I 404, 10 Ludwich) δι᾽ ἑτέρου ρ ἔχουσι τὰς τοιαύτας γραφάς, ὡς Ἡρακλέων (fg 11 Berndt Progr. gymn. Insterb. 1914, 21) φησὶν ἐν τῇ π τῆς Ἰλιάδος (228)
‘τό ῥα τότ᾽ ἐκ χηλοῖο λαβών’
. τὸ δὲ
δεῖσεν ἀργαλέας ἔριδας
τὰς τῶν μνηστήρων λέγει τῆς Ἀταλάντης ἔριδας· ἔδεισεν, μὴ εἰς στάσιν αὐτοὺς ἐξάψῃ καὶ διαφορά τις γένηται μεταξύ, τῶν μὲν μιγῆναι αὐτῇ θελόντων, τῆς δὲ τὴν παρθενίαν τηρούσης. ὅτι δὲ ἐμίγησαν οἱ Ἀργοναῦται ταῖς Λημνίαις, Ἡρόδωρος ἱστορεῖ ἐν τοῖς Ἀργοναυτικοῖς (31 fg 6 J.). Αἰσχύλος δὲ ἐν Ὑψιπύλῃ (p. 79 N.²) ἐν ὅπλοις φησὶν αὐτὰς ἐπελθούσας χειμαζομένοις ἀπείργειν, μέχρι λαβεῖν ὅρκον παρ᾽ αὐτῶν ἀποβάντας μιγήσεσθαι αὐταῖς. Σοφοκλῆς δὲ ἐν ταῖς Λημνίαις (II p. 52 Pearson) καὶ μάχην ἰσχυρὰν αὐτοῖς συνάψαι φησίν.
359
360
361
362
363
364
365
366
The Aristarchean editions (I 404, 10 Ludwich) have such readings with a second rho, as Heracleon (fg 11 Berndt Progr. gymn. Insterb. 1914, 21) says in the 17th book of the Iliad (228)
865-68b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-539
βάροις ἤλθομεν; καὶ οὔ φησι τὸ κάλλος αὐτῶν ἀποφυγόντες· τάχα γὰρ ἀληθῶς ἐν τῇ Λήμνῳ εὐπρεπεστέρας εἶναι γυναῖκας συνέβαινεν· καὶ πρὸς τὸ σεμνὸν τοῦ Ἡρακλέους. L
Did we come with heavy ships? And he says not having escaped their beauty; for perhaps truly in Lemnos it happened that the women were more beautiful; and this is in keeping with the dignity of Heracles. L
879-83d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-548
ναῖκας, ἄνθεσι δὲ τοὺς ἥρωας, σίμβλῳ δὲ κοίλῳ τὴν πόλιν· τὰ δὲ ἐπίλοιπα πῶς ἂν οὐκ εἴη ἀνάρμοστα, δι᾽ ὧν φησι· χαίρει καὶ ἀγάλλεται ὁ λειμών, καίτοι λυπεῖται ἡ πόλις, διὸ φησι
κινυρόμεναι
· καὶ πάλιν ἀνάρμοστον τὸ
‘γλυκὺν ἄλλοτέ τ᾽ ἄλλον καρπὸν ἀμέργουσιν’
· οὐ γὰρ δὴ τὸν ἀρειότερον τῶν ἡρώων ἑκάστη ἔσπευδεν ἀπολαμβάνειν. ταῦτα δ᾽ ἂν πρὸς τὴν πρώτην μῖξιν καὶ σύνοδον ἡρμόζετο. L
women, and to flowers the heroes, and to a hollow hive the city; but how would the remaining parts not be incongruous, through which he says: the meadow rejoices and exults, although the city grieves, wherefore he says wailing; and again incongruous is 'they pluck the sweet fruit, one at one time, another at another'; for surely each woman was not eager to receive the more warlike of the heroes. But these things would have been fitting for the first mingling and union. L
367
368
879-83e.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-549
πρὸς τοὺς ἐπιλαμβανομένους τῆς παραβολῆς, ὅτι οὐ πάντα τὰ λεγόμενα ἁρμόττει τοῖς προκειμένοις, ῥητέον, ὅτι τὰ μὲν τῆς παραβολῆς πρὸς σαφήνειαν τοῦ γενομένου λαμβάνεται, τὰ δὲ πρὸς κάλλος μόνον καὶ ἔκφρασιν συντελεῖ. P
To those who find fault with the comparison, because not all the things said fit the subject, one must say that some parts of the comparison are taken for clarity of what happened, while others contribute only to beauty and description. P
369
370
879-83f.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-550
ἐνδυκέως:
ἐπιμελῶς, σπουδαίως. τὸ δὲ
κινυρόμεναι
οὐκ εὖ· σημαίνει γὰρ τὸ θρηνῳδούσαι καὶ ἔδει κλαίουσαι, δακρυόεσσαι.
ἐνδυκέως: carefully, zealously. But κινυρόμεναι is not good; for it means 'lamenting', and it should be 'weeping', 'tearful'.
371
372
916-18b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-572
Ἀξιοκέρσα, Ἀξιόκερσος, 〈Κάσμιλος〉. Ἀξίερος μὲν οὖν ἐστιν ἡ Δημήτηρ, Ἀξιοκέρσα δὲ ἡ Περσεφόνη, Ἀξιόκερσος δὲ ὁ Ἅιδης· ὁ δὲ προστιθέμενος τέταρτος Κάσμιλος ὁ Ἑρμῆς ἐστιν, ὡς ἱστορεῖ Διονυσόδωρος (68 fg 1 J.). Κάβειροι δὲ δοκοῦσι προσαγορεύεσθαι ἀπὸ Καβείρων τῶν κατὰ Φρυγίαν ὀρῶν, ἐπεὶ ἐντεῦθεν μετηνέχθησαν. οἱ δὲ δύο εἶναι τοὺς Καβείρους φασί, [πρότερον] πρεσβύτερον μὲν Δία, νεώτερον δὲ Διόνυσον.
Axiokersa, Axiokersos, 〈Kasmilos〉. Axieros then is Demeter, Axiokersa is Persephone, Axiokersos is Hades; and the fourth added, Kasmilos, is Hermes, as Dionysodorus (68 fg 1 J.) relates. The Cabeiri seem to be named from the Cabeirian mountains in Phrygia, since they were brought from there. Others say that the Cabeiri are two, the elder Zeus, the younger Dionysus.
ἡ δὲ Σαμοθράκη ἐκαλεῖτο πρότερον Λευκοσία, ὡς ἱστορεῖ Ἀριστοτέλης ἐν Σαμοθράκης πολιτείᾳ (fg 538 Rose 1567a 34). ὕστερον δὲ ἀπὸ Σάου, τοῦ Ἑρμοῦ καὶ Ῥήνης παιδός, Σάμος προσωνομάσθη κατὰ παρένθεσιν τοῦ μ. Θρᾳκῶν δὲ οἰκησάντων αὐτὴν ἐκλήθη Σαμοθράκη.
Samothrace was formerly called Leucosia, as Aristotle relates in the Constitution of Samothrace (fg 538 Rose 1567a 34). Later, from Saos, the son of Hermes and Rhene, it was renamed Samos by insertion of the m. When Thracians settled it, it was called Samothrace.
373
374
375
376
377
378
379
380
381
382
383
384
385
386
916-18c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-573
ἀγανῇσι τελεσεφορίῃσι:
ταῖς θείαις καὶ ὁσίαις μυσταγωγίαις. L
g (P)
916-18d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-574
θέμιστας:
ἀντὶ τοῦ μυστήρια. L
g (P)
916-18e.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-575
σαώτεροι:
ἀκινδυνότεροι. λέγονται γὰρ οἱ αὐτόθι μυηθέντες ἐπακούεσθαι εἰς ὃ ἂν εὔξωνται, ὡς Ἀριστοφάνης (Pac. 277 sq.)·
‘ἀλλ᾽ εἴ τις ὑμῶν ἐν Σαμοθράκῃ τυγχάνει / μεμυημένος, νῦν ἐστιν εὔξασθαι καλόν.’
δοκοῦσι γὰρ μᾶλλον σῴζεσθαι οἱ τὰ μυστήρια εἰδότες.
For those who know the mysteries seem to be saved more.
387
388
389
390
919-21b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-577
ὄργια:
τὰ μυστήρια, παρὰ τὸ εἴργειν τοὺς ἀμυήτους αὐτῶν. ἢ τὰ ἐν ὀργάσι γινόμενα· ὀργάδες δὲ οἱ σύμφυτοι τόποι καὶ ὑγροί.
932-33a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-584
391
392
393
394
395
396
397
398
932-33b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-585
Πιτύεια:
ἡ Λάμψακος τὸ πρότερον Πιτύεια προσηγορεύετο, ἥν τινες Πιτύουσαν ὀνομάζουσι 〈διὰ τὸ ἔχειν πίτυς πολλάς〉. τινὲς δέ φασιν, ὅτι Φρίξος γενόμενος ἐνταῦθα θησαυρὸν ἔθηκεν καὶ ἀπὸ τούτου ἡ πόλις ὠνομάσθη· Θρᾷκες γὰρ τὸν θησαυρὸν πιτύην λέγουσι. μνημονεύει δὲ αὐτῆς καὶ Ὅμηρος (B 829)·
‘καὶ Πιτύειαν ἔχον’
.
399
400
401
402
932-33b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-586
ἡ δὲ Ἀβαρνὶς τοῦ Ἑλλησπόντου, ᾗ τὸ παλαιὸν Ἀπαρνὶς ἐκαλεῖτο, ὡς εἴρηται, ἀπὸ τοῦ Ἀφροδίτην ἐνταῦθα τεκοῦσαν τὸν Πρίαπον ἀπαρνήσασθαι τὸν παῖδα διὰ τὸ ἀπρεπὲς τοῦ αἰδοίου.
Aparnis is a place on the Hellespont, which in ancient times was called Aparnis, as has been said, from Aphrodite, having given birth to Priapus there, renouncing the child because of the unseemliness of his genitals.
403
404
936-49f.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-594
ἔστιν ἡ Ἀσία, ἐκ δὲ ἀριστερῶν ἡ Εὐρώπη.
πολυλήιον
δὲ τὴν Φρυγίαν εἶπεν τὴν πολύπυρον ἢ πολυθρέμμονα.
405
406
Asia is on the right, and Europe on the left.
936-49g.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-595
ὅσσον τ᾽ ἐπιμύρ〈ε〉τ〈αι〉:
ὅσον, φησί, διάστημα ἰσθμοῦ ἔστιν. οἱ δὲ τὸ ὅσον θαυμαστικῶς ἤκουσαν, ὃ κρεῖττον, ἵνα ᾖ· ἡ χερρόνησος καὶ εἰς θάλασσαν κειμένη καὶ ἰσθμόν ἔχουσα — εἶτα θαυμαστικῶς· ὅσον γὰρ ἐκεῖνος ὁ ἰσθμὸς βοᾷ τοῖς κύμασι ῥησσόμενος.
ἰσθμὸς δὲ
καλεῖται ὁ ἐξ ἀμφοτέρων τῶν μερῶν θάλασσαν ἔχων τόπος· εἴρηται δὲ ἰσθμὸς παρὰ τὸ ἐν στενῷ εἶναι, οἷον ἴστνος τις ὤν· ὅθεν καὶ τοῦ τραχήλου τὰ παρίσθμια.
πορθμὸς δὲ
ὁ ἐξ ἀμφοτέρων γῆν ἔχων.
407
408
409
410
411
412
413
414
415
416
936-49h.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-596
ἐπιμύρεται:
ηχεῖ, βοᾷ. L
g (P)
936-49i.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-597
ἐπιπρηνής:
ἀντὶ τοῦ ἐπίπροσθεν. L
gG
g (P)
936-49k.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-598
καταειμένος:
καταρρεόμενος, ἢ καταπνεόμενος, ἢ κεκαλυμμένος φυτοῖς. L
gG
m (P)
417
418
936-49l.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-599
ἀμφίδυμοι δὲ,
ὅτι ὁ τῆς Κυζίκου λιμὴν δισσὰς εἰσόδους ἐξ ἑκατέρου μέρους ἔχει. L
419
420
936-49m.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-600
ἀμφίδυμοι:
δύο εἰσόδους ἔχουσαι· τοιοῦτος γάρ ἐστιν ὁ Κυζίκου λιμήν. L
gG
g (P)
421
422
423
424
425
426
936-49n.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-601
Αἰσήποιο:
ποταμός 〈πέραν〉 Κυζίκου. L
gP
427
428
936-49o.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-602
Γηγενέες:
τούτων καὶ Ἡρόδωρος μνημονεύει ἐν τοῖς Ἀργοναυτικοῖς (31 fg 7 J.), καὶ ὅτι ἐπολέμησαν Ἡρακλεῖ.
429
430
936-49o.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-603
οἱ μὲν οὖν Γηγενεῖς περὶ Κύζικον ᾤκουν, οἱ δὲ Δολίονες περὶ τὸν ἰσθμόν.
The Earthborn, then, dwelt around Cyzicus, and the Doliones around the isthmus.
936-49p.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-604
ἥρως Αἰνήιος:
Κυζίκου πατὴρ Αἰνεύς, Ἀπόλλωνος παῖς καὶ Στίλβης 〈...〉 ὅθεν καὶ πόλις ὠνόμασται. 〈...〉 μητρὸς δὲ Εὐανθείας. μετέστη δὲ ἐκ Θεσσαλίας καὶ ᾤκησε περὶ τὸν Ἑλλήσποντον.
431
432
936-49q.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-605
ἐν δ᾽ ἥρως Αἰνήιος:
ὅτι Αἰνεὺς Θετταλὸς ὢν τὸ γένος ᾤκησεν ἐν Ἑλλησπόντῳ. γήμας δὲ Εὐεώρου βασιλέως τῶν Θρᾳκῶν Αἰνήτην, γεννᾷ Κύζικον, ἀφ᾽ οὗ ἡ πόλις. Εὐεώρου δὲ υἱὸς Ἀκάμας, ὃν Ὅμηρος ἐν τῇ Βοιωτίᾳ (Β 844) ἡγεῖσθαι Θρᾳκῶν ἅμα τῷ Πείρῳ 〈φησίν〉.
433
434
435
436
936-49r.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-606
δίου Εὐεώροιο:
τοῦ ἐνδόξου Εὐεώρου ἡ θυγάτηρ. Εὔεωρος δὲ Θράκης βασιλεύς· Ὅμηρος (Ζ 8)· ‘υἱὸν Εὐεώρου Ἀκάμαντ᾽ ἠύν τε μέγαν τε’.
437
438
955-60d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-615
〈κεῖνον:〉
τὸν ὑπὸ τῶν ἡρώων καταλειφθέντα. L
g
955-60e.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-616
Νηλεῖδαι:
οἱ μετὰ Νηλέως τοῦ Κόδρου ἀποικήσαντες ἐκ τῆς Ἀττικῆς Ἴωνες καὶ τὴν Καρίαν καὶ Φρυγίαν κατασχόντες, χρησμοῖς τοῦ Ἀπόλλωνος ἐκεῖνον τὸν λίθον τῇ Ἀθηνᾷ ἀφιέρωσαν.
955-60f.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-617
ὀλίγον δὲ λίθον
τὸν μικρὸν ἔφη, ὡς καὶ Ὅμηρος (υ 259) ‘ὀλίγην τράπεζαν’ καὶ Θεόκριτος (Ι 47) ‘ὀλίγον κοῦρον’. P
439
440
974-76a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-632
ἀκήρατος:
ἀντὶ τοῦ ἄπαις καὶ καθαρὰ ὠδίνων.
Κλείτη
δὲ θυγάτηρ Μέροπος Περκωσίου τὸ γένος, μάντεως, ἣν Κύζικος ἔγημεν, ὡς ἱστορεῖ Δηίοχος (fg 4 M. II 17) καὶ Ἔφορος (70 fg 184 J.).
441
442
443
444
445
446
974-76b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-633
〈νέον:〉
νεωστί. L
g
996-97.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-647
ἐφ᾽ Ἡρακλεῖ τετράφθαι τοὺς Γηγενεῖς. ὁ δὲ μῦθος ἀπὸ τοῦ Νεμεαίου λέοντος. μέμνηται δὲ καὶ Καλλίμαχος ἐν οἷς φησι (Hymn. III 107—09)·
“τήν δὲ μίαν Κελάδοντος ὑπὲρ ποταμοῖο φευγοῦσαν / Ἥρης ἐννεσίῃσιν, ἀέθλιον Ἡρακλῆι / ὕστερον ὄφρα γένοιτο, πάγος Κερύνειος ἔδεκτο.”
447
448
449
450
that the Earthborn were reared for Heracles. The story is from the Nemean lion. Callimachus also mentions it where he says (Hymn III 107–09):
1037-38b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-682
γετικώτατος καὶ ἀποθεωθεὶς ἅμα τῷ ἀδελφῷ διασῴζει τὰς ναῦς. ἢ ἀφανοῦς καὶ ἀπροοράτου, παρὰ τὸ δείκω. τὸ δὲ
ἔκτοθεν
ταὐτόν ἐστι τῷ ἐκτός. περὶ δὲ τῆς μάχης καὶ Δηίοχος (fg 6 M. II 18) ἱστορεῖ. περὶ δὲ τῆς τοῦ Κυζίκου ἀναιρέσεως καὶ τῆς ὅλης μάχης οὐ συμφωνεῖται. Ἔφορος (70 fg 61 J.) μὲν γάρ φησι τοὺς Δολίονας Πελασγοὺς ὄντας καὶ ἐχθρωδῶς διακειμένους πρὸς τοὺς τὴν Θεσσαλίαν καὶ Μαγνησίαν κατοικοῦντας διὰ τὸ ἀπελασθῆναι ὑπ᾽ αὐτῶν ἐπιθέσθαι αὐτοῖς, γράφων ἐν τῇ θ᾽. ἠκολούθηκε δὲ Ἀπολλώνιος Δηιόχῳ (v. supra). Καλλισθένης δὲ ἐν τῷ α᾽ τοῦ Περίπλου (124 fg 6 J.) κατ᾽ ἔχθραν φησὶ τοὺς οἰκοῦντας τὴν Κύζικον ἐπιθέσθαι νυκτὸς τοῖς Ἀργοναύταις.
ἔκτοθεν is the same as ἐκτός. About the battle also Deiochus (fg 6 M. II 18) gives an account. But about the killing of Cyzicus and the whole battle there is no agreement. Ephorus (70 fg 61 J.) says that the Doliones, being Pelasgians and hostilely disposed toward the inhabitants of Thessaly and Magnesia because they had been driven out by them, attacked them, writing in the ninth book. Apollonius followed Deiochus (see above). But Callisthenes in the first book of the Periplus (124 fg 6 J.) says that the inhabitants of Cyzicus attacked the Argonauts at night out of enmity.
451
452
453
454
and after being deified together with his brother he saves the ships. Or of unseen and unforeseen, from δείκω. The
1037-38c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-683
〈αὐτῇ ὑπὸ νυκτί:〉
αὐτῇ τῇ νυκτί, θαυμαστικῶς. L
g
1037-38d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-684
〈πέδησεν:〉
κατέσχεν. L
g
1049-50.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-690
δὲ ἱεράκων γένη ἕξ, ὡς Καλλίμαχος ἐν τοῖς Περὶ ὀρνέων (fg 100
c 1 Schn.). καὶ Ὅμηρος δὲ ἔοικε τοῦτο γινώσκειν· φησί γοῦν (ν 86 sq.)·
“οὐδέ κεν ἴρηξ / κίρκος ὁμαρτήσειεν ἐλαφρότατος πετεηνῶν”
καί (ο 526) “κίρκος Ἀπόλλωνος ταχὺς ἄγγελος”. ὁ δὲ ἱέραξ ἱερός ἐστιν Ἀπόλλωνος.
πέλεια
δὲ περιστερᾶς εἶδος ὅμοιον φάττῃ, ὡς φησιν Ἀριστοτέλης (Hist. an. V 13, 544 b 1).
πέλεια is a kind of dove similar to the wood pigeon, as Aristotle says (Hist. an. V 13, 544 b 1).
455
456
457
458
There are six kinds of hawks, as Callimachus in his On Birds (fg 100
1075-77a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-705
δὲ πᾶν τὸ πεπηγὸς οὕτω λέγουσι. τὸ δὲ
Κύζικον ἐνναίοντες
ἀντὶ τοῦ οἱ Κυζικηνοί.
Ἰάονες δὲ
διὰ τὸ ἀποίκους εἶναι Μιλησίων. καὶ γὰρ εἰς Μίλητον ὁ Νηλεὺς ἀποικίαν ἐστείλατο καὶ ἐκεῖθεν ἐπὶ Κύζικον μετὰ πολὺν χρόνον· ὅθεν καὶ τοὺς Κυζικηνοὺς Ἴωνας ἐκάλεσεν.
459
460
but they call everything congealed thus. But the
1075-77b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-706
πελάνους ἐπαλετρ〈εύουσιν〉:
πᾶς δῆμος ἐπὶ τῆς μύλης ἐπαλετρεύουσι καὶ ἀλήθουσι πελάνους. πέλανος δὲ ὁ διαπεπηγμένος καὶ ῥυπαρὸς 〈ἀφρὸς〉 κατὰ Ἀττικούς, ὡς καὶ Εὐριπίδης (Orest. 220)·
‘στόματος ἀφρώδη πέλανον’
. φησὶ δὲ τοὺς ἀκαθάρτους καὶ εὐτελεῖς ἄρτους, οὓς ὁ Θεόκριτος (XXIV 138) Δωρικούς φησιν.
461
462
463
464
1112-13.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-724
ἀντία χώρα τῆς Θράκης.
〈Μακριάδες...〉
Ποντικὸν δὲ ἔθνος οἱ Μάκρωνες. τὸ δὲ
χερσὶν ἑαῖς
οὐκ εὖ εἴρηκεν· ὤφειλε γὰρ σφετέραις.
465
466
The land opposite Thrace.
1126-31b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-741
καὶ τῆς μητρὸς Ἴδης. ὁ δὲ τὴν Φορωνίδα συνθεὶς γράφει οὕτως (fg 2 Kinkel):
“ἔνθα γόητες / Ἰδαῖοι Φρύγες ἄνδρες ὀρέστεροι οἰκί᾽ ἔναιον, / Κέλμις Δαμναμενεύς τε μέγας καὶ ὑπέρβιος Ἄκμων, / εὐπάλαμοι θεράποντες ὀρείης Ἀδρηστείης, / οἳ πρῶτοι τέχνην πολυμήτιος Ἡφαίστοιο / εὗρον ἐν οὐρείῃσι νάπαις ἰόεντα σίδηρον / ἤνεγκάν τ᾽ ἐς πῦρ καὶ ἀριπρεπὲς ἔργον ἔτευξαν.”
467
468
469
470
and of their mother Ida. The author of the Phoronis writes as follows (fr. 2 Kinkel):
1126-31c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-742
Δικταῖον:
τὸ Κρητικὸν σπήλαιον· Δίκτη γὰρ ὄρος Κρήτης. L
g (P)
471
472
1126-31d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-743
〈ἀμφοτέρῃσιν:〉
λείπει χερσί. L
g
1126-31e.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-744
δραξαμένη:
ἔθος ἐστὶ ταῖς κυούσαις τῶν παρακειμένων λαμβάνεσθαι καὶ ἀποκουφίζειν ἑαυτὰς τῶν ἀλγηδόνων, ὡς καὶ Λητὼ ἐλάβετο τοῦ φοίνικος. 〈...〉 ἔδει δὲ εἰπεῖν ‘Ὀαξίδος’· προσετέθη δὲ τὸ ι.
473
474
475
476
1126-31f.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-745
ἐβλάστησεν:
ἐγέννησεν. L
gP
1134-39a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-748
δύσφημος φωνὴ ἀναφέρηται· ὅθεν καὶ Φρύγες κυμβάλοις καὶ τυμπάνοις τὴν Ῥέαν ἱλάσκονται.
an ill-omened sound may rise up; whence also the Phrygians propitiate Rhea with cymbals and drums.
1134-39b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-749
ῥόμβος
τροχίσκος, ὃν στρέφουσιν ἱμᾶσι τύπτοντες, καὶ οὕτως κτύπον ἀποτελοῦσι. τινὲς δὲ
ῥύμβον
αὐτὸν καλοῦσιν, ὡς καὶ Εὔπολις ἐν Βάπταις (fg 72 Kock I 274) καὶ Δίδυμος (fg I 5, 33 Schmidt 69).
477
478
479
480
481
482
483
484
1141-48c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-753
οὐκ ὀλίγον τὸ ἀναδοθὲν ὕδωρ, ἀλλὰ καὶ ἄληκτον. τὸ δὲ
ναῖεν
οὐκ εὖ. ἔδει γὰρ χωρὶς τοῦ ι νᾶεν, ἵν᾽ ᾖ ἔρρει, ὡς παρ᾽ Ὁμήρῳ (ι 222)·
‘νᾶεν δ᾽ ὀρῷ ἄγγεα πάντα’
. d. ἡ δὲ σύνταξις κατὰ μετάθεσιν, ὡς τὸ ‘ῥέε δ᾽ αἵματι γαῖα’ ἀντὶ τοῦ ‘αἷμα ἔρρεεν ἐν τῇ γῇ’. ἢ μεταληπτέον τὸ ναῖεν εἰς τὸ κατάρρυτον, ἵν᾽ ᾖ· ‘κατάρρυτον ἦν τὸ Δίνδυμον ὕδασιν’. P
485
486
Not a little water was given forth, but also unceasing. And the
1141-48e.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-754
〈ποίη:〉
βοτάνης. L
g
1141-48f.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-755
〈παροίτερον:〉
ἔμπροσθεν, πρότερον. L
g
1141-48g.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-756
ἀνέβραχε:
ἀντὶ τοῦ ἀνεδόθη. L
gP
1141-48h.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-757
διψάδος:
ξηρᾶς. L
g (P)
1195-96.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-793
ῥόπαλον Ἡρακλέους. ἐτυμολογοῦσι δὲ 〈τοῦτο〉 παρὰ τὴν ῥοπὴν καὶ τὸ ἀλοιᾶν.
δαπέδοιο δὲ
ἐκ τῆς ῥίζης.
The club of Heracles. They derive it etymologically from ῥοπή (force) and ἀλοιᾶν (to thresh). And δαπέδοιο from the root.
487
488
489
490
1212-19a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-806
ἀνθρώπων ἐπιμιξίᾳ τοῦ λῃστρικοῦ ἤθους ἀπόσχωνται. 〈...〉 περὶ Τραχῖνα τὴν Θεσσαλικὴν πόλιν καὶ τὴν Οἴτην τὸ ὄρος πρὸς τοῖς ὅροις τῆς Φωκίδος. τούτων δὲ καὶ ὁ Καλλίμαχος (fg 410 Schn.) μέμνηται. Φερεκύδης δὲ ἐν τῷ β᾽ (3 fg 8 J.) φησίν, ὅτι Πολυδώρᾳ τῇ Δαναοῦ μίσγεται Σπερχειὸς ὁ ποταμός, τῶν δὲ γίνεται Δρύοψ, ἀφ᾽ οὗ Δρύοπες καλοῦνται· οἰκοῦσι δὲ ἐπὶ τῷ Σπερχειῷ ποταμῷ.
491
492
493
494
495
496
so that they may abstain from their piratical character through association with humans. 〈...〉 around Trachis, the Thessalian city, and Mount Oeta on the borders of Phocis. Callimachus (fr. 410 Schn.) also mentions these. Pherecydes in book 2 (3 fr. 8 J.) says that the river Spercheius had intercourse with Polydora, daughter of Danaus, and from them was born Dryops, after whom the Dryopes are named; and they dwell by the river Spercheius.
1212-19b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-807
ἀντιόωντα:
ἐναντιωθέντα. L
gP
497
498
1212-19c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-808
ἵετο γὰρ πρόφα〈σιν〉:
οὐκ ἄδικος ὢν ὁ Ἡρακλῆς τοῦτο ἤθελεν, ἀλλ᾽ ἵνα τὸ ἐκείνων λῃστρικὸν ἄγαν παύσῃ· ἀλεξίκακος γὰρ ὁ θεός.
499
500
1212-19d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-809
Δρυόπεσσι βαλέσθαι:
Δρύοπες ἔθνος περὶ τὸν Παρνασσὸν ἄδικον, ὃ κατεπολέμησεν Ἡρακλῆς καὶ μετέστησεν εἰς Πελοπόννησον. ὠνομάσθησαν δὲ ἀπὸ Δρύοπος τοῦ Ἀπόλλωνος καὶ Δίας τῆς Λυκάονος.
501
502
503
504
1243-48b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-827
αἰθόμενος:
καιόμενος τῷ λιμῷ. τὸ δὲ τοιοῦτον οὐχ ὅτι ὁ λιμὸς θερμασίας ἐστὶ ποιητικός, ἀλλὰ τὸ
αἴθεσθαι
καὶ ἐπὶ τοῦ σπεύδειν ἐστίν.
505
506
1243-48c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-828
ἐνὶ σταθμοῖσιν:
ἐνήλλακται ἡ ἐν πρόθεσις ἀντὶ τῆς εἰς. ὁ γὰρ νοῦς· οἱ γὰρ νομῆες εἰς τοὺς σταθμοὺς προήλασαν.
1243-48d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-829
ὣς τότ᾽ ἄρ᾽ Εἰλατίδ〈ησ〉:
διόλου ὑγιὴς καὶ ἐρρωμένη ἡ εἰκών. προβάτοις γὰρ βοήσασιν εἰκάζει τὸν Ὕλαν διὰ τὸ τῆς ἡλικίας νέον καὶ τὸ τοῦ σώματος ἁπαλόν, θηρὶ δὲ κατακούσαντι καὶ σπεύδοντι τὸν Πολύφημον διὰ τὴν ἔμφυτον τοῦ ἥρωος δύναμιν. τὸ δὲ
λιμῷ αἰθόμενος
, ὅτι καὶ αὐτὸς 〈τοιαύ〉τῃ διαθέσει πρὸς τὸν παῖδα ὥρμα. τὸ δέ
οὐκ ἐπέκυρσε ποίμνῃσιν
πρὸς τὸ συμβεβηκός· καὶ γὰρ ἡ νύμφη συνεῖρξεν τὸν παῖδα πρὸ τῆς τοῦ Πολυφήμου παρουσίας καὶ βοηθείας.
507
508
1276-77c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-840
ἀνεκρούσαντο:
προσέκρουσαν τῇ νηὶ τὰ σχοινία τῆς ἀγκύρας διὰ τὸ βεβρέχθαι. L
g (P)
509
510
1289-91b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-849
〈ἐπεὶ νύ τοι:〉
ὅτι δή σοι. L
g
1289-91c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-850
ἄρμενον:
ἁρμόδιον, ἀρεστόν. L
gP
3-4a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-909
3—4 a. Βιϑυνὶς Μελίη:
ἄδηλον πότερόν ἐστι τὸ κύριον. Με-
λίαν δέ φησιν αὐτὴν διὰ τό τινας τῶν νυμφῶν Μελίας καλεῖσϑαι ἀπὸ
3-4a. Bithynian Melie: it is unclear whether it is a proper name. He calls her Melia either because some of the nymphs are called Meliae after Melia the daughter of Oceanus, as Callimachus says (fr. 404 Schn.), or because they spend their time among ash trees like the Hamadryads; and Bithynian because she happens to be Bithynian by birth. 〈...〉 He called him Genethlius because he rules over moisture and is the cause of all nourishment and generation, inasmuch as water is generative of all things.
3-4a-cont.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-910
Μελίας τῆς Ὠκεανοῦ, ὥς φησι Καλλίμαχος (fg 404 Schn.), ἢ διὰ τὸ περὶ μελίας δένδρα διατρίβειν καϑάπερ Ἁμαδρυάδας· Βιϑυνίδα δὲ διὰ τὸ Βιϑυνὴν τὸ γένος τυγχάνειν. 〈...〉 Γενέϑλιον δὲ εἶπεν αὐτὸν διὰ τὸ δεσπόζειν τοῦ ὑγροῦ καὶ πάσης τροφῆς καὶ γενέσεως
αἴτιον εἶναι, καϑὸ τὸ ὕδωρ πάντων γεννητικόν.
Melia the daughter of Oceanus, as Callimachus says (fr. 404 Schn.), or because they spend their time among ash trees like the Hamadryads; and Bithynian because she happens to be Bithynian by birth. 〈...〉 He called him Genethlius because he rules over moisture and is the cause of all nourishment and generation, inasmuch as water is generative of all things.
8-10a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-916
8—10 a. καὶ δὲ τότε:
ὁ νοῦς· καὶ τότε δὲ πρὸς τὴν ναῦν ἐλϑών, τοῦ μὲν τὰ πρὸς τὴν χρείαν πυϑέσϑαι τοῦ πλοῦ, τουτέστι τίνος χρείαν ἔχουσι καὶ τίνες εἰσίν, ἠφροντίστησεν, τοιαῦτα δὲ πρὸς αὐτοὺς εἶπεν. L
8-10a. And then: the sense: and then, coming to the ship, he did not care to ask about the needs of their voyage, that is, what they needed and who they were, but spoke such words to them. L
8-10b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-917
b. χρειώ μιν ἐρέσϑαι:
τὸ μιν ἑνικὸν ἀντὶ πληϑυντικοῦ τοῦ
αὐτούς, τοὺς ἥρωας. δύναται δὲ καὶ ἑνικὸν εἶναι, ἵνα περὶ τοῦ Ἀμύκου λάβωμεν· ἔδει γὰρ αὐτόν — τὸν Ἄμυκον — ἐρωτῆσαι τοὺς ἥρωας. ὁ δὲ Θεόκριτος (XXII 53 sq.) ἄλλως ἱστόρησεν.
b. χρειώ μιν ἐρέσϑαι: the μιν is singular instead of plural, meaning them, the heroes. But it can also be singular, so that we take it as referring to Amycus: for he—Amycus—had to ask the heroes. Theocritus (XXII 53 sq.) tells the story differently.
8-10c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-918
c. τὸ δὲ ὄτισεν
ἀντὶ τοῦ οὐκ ἐφρόντισεν· ὃ γὰρ οὐ τιμᾷ τις, ἐκείνου οὐδὲ φροντίζει. P
c. ὄτισεν stands for 'he did not care'; for what one does not honor, one does not care about. P
8-10d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-919
20 d. τὸ δὲ παρασχεδὸν
ἀντὶ τοῦ ἐγγύς. P
20 d. παρασχεδόν stands for 'near'. P
12-14.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-920
12—14. ϑέσμιον:
νόμιμον. ὁ δὲ λόγος· νόμος ἐστὶ τὸν προσ- πλεύσαντα τῇ Βεβρυκίᾳ τῶν ξένων μὴ ἀπαλλάττεσϑαι πρὶν ἢ ἐμοὶ πυκτεῦσαι. L
12-14. ϑέσμιον: lawful. The meaning: it is a law that no stranger who lands in Bebrycia may depart before boxing with me. L
15-16a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-921
15—16 a. τῷ καί μοι:
διό μοι τὸν ἄριστον ὑμῶν κεκριμένως
στήσατε πυγμῇ μοι διαγωνίσασϑαι. L
15-16a. τῷ καί μοι: therefore, having chosen the best of you, set him to contend with me in boxing. L
15-16b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-922
b. τὸ δὲ ἀποκριδὸν
ἀντὶ τοῦ κατ’ ἐκλογήν. P
b. ἀποκριδόν stands for 'by selection'. P
15-16c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-923
c. τὸ δὲ δηρινϑῆναι
ἀντὶ τοῦ μαχέσασϑαι, ἀπὸ τοῦ δηρίνομαι· τοῦτο δὲ ἀπὸ τοῦ δηρίομαι. P
c. δηρινϑῆναι stands for 'to fight', from δηρίνομαι; and this from δηρίομαι. P
17-18.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-924
17—18. εἰ δ’ ἂν ἀπηλεγέοντες:
ἀφροντιστοῦντες, παρ’ οὐδὲν ἡγησάμενοι. 〈...〉. ὁ δὲ Ἡρωδιανὸς ἀνηλεγέως φησὶ διὰ τοῦ ν ἐν τῷ
ς' τῆς Καϑόλου (I 79, 23 L.). ὁ δὲ νοῦς· εἰ δὲ ἀφροντιστήσαντες τοὺς νόμους μου παρ’ οὐδὲν ἡγήσεσϑε, πείσεσϑε ἄν, οἶμαι, οὐχὶ τὴν τυχοῦσαν ἀνάγκην.
17-18. εἰ δ’ ἂν ἀπηλεγέοντες: being heedless, considering it as nothing. 〈...〉 Herodian says ἀνηλεγέως with ν in the sixth book of the Katholike (I 79, 23 L.). The sense: if you disregard my laws and consider them as nothing, you will suffer, I think, no ordinary compulsion.
22-23a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-927
22—23 a. ἴσχεο νῦν:
ἐπίσχες, ὅστις ποτὲ ὑπάρχεις· πειϑαρχήσομεν γάρ οἷς λέγεις νόμοις. διὰ δὲ τοῦ μηδὲ τὸ ὄνομα εἰδέναι σφόδρα αὐτοῦ τὴν ἀξενίαν ὠνείδισεν. L
22-23a. ἴσχεο νῦν: restrain yourself, whoever you are; for we will obey the laws you speak of. And by not even knowing his name he reproached his inhospitality greatly. L
22-23b.
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15 b. τό δὲ ὅτις εὔχεαι
ἐπὶ καταφρονήσει εἴρηται. P
15b. The phrase ὅτις εὔχεαι is said in contempt. P
32-34a.
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32—34 a. λώπην:
χλανίδα. ὁ δὲ λόγος· ὁ δὲ τὴν μέλαιναν καὶ διπλῆν χλανίδα σὺν αὐταῖς ταῖς περόναις ἀπέβαλεν. λώπην δὲ τὴν
διφϑέραν. καλαύροπα δὲ ποιμενικὴν ῥάβδον. καὶ τοῦτο δὲ διὰ τὸ σκληρὸν καὶ ἄγριον τοῦ ἀνδρός.
32-34a. λώπην: a cloak. The sense: he threw off the black double cloak together with its brooches. λώπην means the leather garment. καλαύροπα is a shepherd's staff. And this is because of the man's harshness and wildness.
32-34b.
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b. τὴν φορέεσκεν:
ἥντινα ἐβάσταζεν ἐκ κοτίνου οὖσαν, τουτ- έστιν ἀγριελαίου. ὀριτρεφέος δὲ τοῦ ἐν ὄρει τεϑραμμένου κοτίνου.
b. τὴν φορέεσκεν: which he carried, being of wild olive, that is, of the wild olive tree. ὀριτρεφέος means 'of the wild olive nurtured in the mountain'.
38-39a.
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38—39 a. ὀλοοῖο Τυφωέος:
διὰ τὸ τερατῶδες καὶ ἐκτράπελον τοῦ σώματος τοῦτό φησιν· ἐνομίζετο, φησίν, ἢ Τυφῶνος ἢ Γῆς υἱός, ἀντὶ τοῦ μέγας. ἔστι δὲ ἀπὸ ὀρϑῆς τῆς Τυφωεύς.
38-39a. ὀλοοῖο Τυφωέος: he says this because of the monstrous and extraordinary nature of his body; he was believed, he says, to be the son of Typhon or of Earth, meaning 'great'. It is from the nominative Τυφωεύς.
38-39b.
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15 b. πέλωρ
δὲ λέγεται τὸ ϑηρίον καὶ τὸ ὑπερμέγεϑες. P
15b. πέλωρ is said of a beast and something of enormous size. P
45-47a.
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45—47 a. πῆλε δὲ χεῖρας:
οἷον· προσεπάλλετο διάπειραν τῶν
45-47a. πῆλε δὲ χεῖρας: as if he was making trial of his own hands, whether they were as nimble as before and not sluggish from the toil of rowing. L
45-47a-cont.
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χειρῶν ἑαυτοῦ ποιούμενος, εἰ ὡς πρὶν εὐκίνητοί εἰσι μηδ’ ἀπὸ τοῦ τῆς εἰρεσίας καμάτου δυσκινήτως ἔχοιεν. L
b. πῆλε means 'he moved', and πειράζειν means 'to test'. P
45-47b.
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b.
τὸ δὲ πῆλε τὸ ἐκίνει σημαίνει καὶ πειράζειν τὸ δοκιμάζειν. P
48. οὐ μὰν αὖτ’ Ἄμυκ〈ος〉: Amycus did not test himself. And by this he shows his arrogance.
52-53a.
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52—53 a. ἱμάντας:
τοὺς καλουμένους μύρμηκας. ἀζαλέους δὲ ἀντὶ τοῦ ξηρούς· ὅϑεν τινὲς οὐκ ἀπὸ Ἀζᾶνος βασιλέως, ἀλλὰ διὰ τὸ τραχεῖαν εἶναι Ἀζανίαν φασὶ κληϑῆναι τὴν Ἀρκαδίαν· τραχεῖα γὰρ
ἐστι καὶ ξηρά.
52-53a. "straps": the so-called "ants." "Dry" instead of "parched"; hence some say that Arcadia was called not after King Azan, but because Azania is rough; for it is rough and dry.
52-53b.
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b. περὶ δ’ οἵ γ’ ἔσαν:
περισσῶς κατεσκληκότες ἦσαν. ὅϑεν καὶ σκέλος τὸ ἄσαρκον μέρος τοῦ σώματος, καὶ σκληφρὸς ἄνϑρωπος ἀπὸ τούτου.
b. "and they were around": they were excessively emaciated. Hence also "leg" is the fleshless part of the body, and "scrawny man" from this.
55-56a.
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55—56 a. πάλου ἄτερ:
χωρὶς κλήρου. καὶ διὰ τούτου δὲ πάλιν ὑπερήφανον δείκνυσι. τὸ δέ ἵνα μή μοι ἀτέμβηαι μετόπισϑεν ὥσπερ ἤδη ἑαυτῷ πεπιστευκὼς τὴν νίκην.
καὶ τοῦτο βάρβαρον. εἰ γὰρ ὁ κλῆρος τὴν στάσιν λύειν ἐπίσταται
55-56a. "without lot": apart from casting lots. And through this again he shows him arrogant. The phrase "so that you may not blame me afterwards" as if he already trusted victory to himself. And this is barbaric. For if the lot knows how to resolve strife
55-56a-cont.
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καὶ ἑκάστῳ τὰ ἴσα διδόναι, πῶς ἂν ὕστερον ἔμελλεν αὐτῷ ἀντιμάχεσϑαι; μᾶλλον γὰρ νῦν ἐστασίασεν ἂν μὴ κληρωϑείς.
and to give equal things to each, how would he later be likely to contend against him? For rather now he would have quarreled if he had not been allotted.
55-56b.
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b. ἀτέμβηαι:
ἵνα μή μοι μέμψῃ ὕστερον ὡς χείρονας εἰληφώς. τὸ γὰρ ἀτέμβεσϑαι οἱ νεώτεροι οὐκ ἐπὶ τοῦ στερίσκεσϑαι ἤκουσαν, ἀλλ’
ἐπὶ τοῦ μέμφεσϑαι.
b. "you may blame": so that you may not find fault with me later as having received inferior things. For the younger poets understood "atembesthai" not in the sense of "to be deprived", but in the sense of "to blame".
70-74a.
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70—74 a. ἅτε κῦμα ϑαλ〈άσσης〉:
καϑάπερ, φησί, κῦμα μετε- ωριζόμενον νηὶ προσπίπτει, τῇ δὲ ἐμπειρίᾳ τοῦ κυβερνήτου παρακλίναντος ἡ ναῦς διαφεύγει, οὕτω καὶ ὁ Ἄμυκος ἐπέκειτο μὲν ἐκφοβῶν αὐτόν,
διεκκλινόμενος δὲ ἐκεῖνος ἄτρωτος ἦν. L
70-74a. "like a wave of the sea": just as, he says, a wave rising up strikes a ship, but by the skill of the helmsman who turns it aside the ship escapes, so also Amycus pressed upon him to frighten him, but he, avoiding him, was unwounded. L
70-74b.
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b. ἀλύσκει:
ἐκφεύγει. διὰ δὲ τὴν τραχύτητα καὶ τὴν σφοδρὰν αὐτοῦ ὁρμὴν κύματι εἰκάζει τὸν Ἄμυκον, κυβερνήτῃ δὲ τεχνίτῃ τὸν Πολυδεύκην.
b. "escapes": flees. Because of his roughness and his violent rush he likens Amycus to a wave, and Polydeuces to a skilled helmsman.
70-74c.
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c. φοβέων:
ταράσσων· τῇ ἀϑρόᾳ κατ’ αὐτοῦ ὁρμῇ ἐμβραδύνειν
οὐ συνεχώρει αὐτόν.
c. "terrifying": disturbing; by his dense rush against him he did not allow him to delay.
75-78a.
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75—78 a. ἀΐσσων:
λείπει ἡ ὑπό, ἵνα ᾖ ὑπαϊσσων καὶ ὑποφεύγων τὸν Ἄμυκον τῇ ἑαυτοῦ τέχνῃ ἄπληκτος καὶ ἀβλαβὴς διέμεινεν. L
75-78a. "darting": the preposition "under" is missing, so that it is "darting under" and "fleeing from" Amycus by his own skill he remained unwounded and unharmed. L
75-78b.
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b. ἀπηνέα δ’ αἶψα νοή〈σας〉:
συνιδών, φησίν, ὁ Πολυ- δεύκης, ὅπου ἄπρακτος καὶ εὐεπιχείρητος ἦν, συνέμιξεν αὐτῷ τὰς χεῖρας
ὑποστάς.
b. "and quickly perceiving his ruthlessness": perceiving, he says, Polydeuces, where he was ineffective and easy to attack, engaged his hands with him, standing his ground.
75-78c.
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c. ᾗ κάρτος ἀάατος καὶ ἀρ〈είων〉:
ὁ Πολυδεύκης, φησί, παρετήρει τὸν Ἄμυκον, ὅπου ἄτρωτος τυγχάνει καὶ οὐκ εὐεπιχείρητός ἐστιν. ἢ οὕτως· συνιδών, ἐν ᾧ ὑπερεῖχεν αὐτοῦ καὶ ἐν ᾧ καταδεέστερος ἦν, ὑποστὰς συνέμιξεν αὐτῷ τὰς χεῖρας. 〈...〉. ϑάρσος δὲ ϑράσους
διαφέρει· ϑάρσος γὰρ τὸ εὔλογον, ϑράσος δὲ τὸ μετὰ ἰταμότητος. οὕτω καὶ Ἀρίστιππος ὁ φιλόσοφος.
c. ᾗ κάρτος ἀάατος καὶ ἀρ〈είων〉: Polydeuces, he says, was watching Amycus to see where he was invulnerable and not easy to attack. Or thus: having observed in what respect he was superior to him and in what respect he was inferior, he withstood him and engaged him in combat. 〈...〉. Courage (ϑάρσος) differs from boldness (ϑράσος): for courage is reasonable, while boldness is with recklessness. So also Aristippus the philosopher.
75-78d.
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d. 〈ᾗ τε χερείων:〉
ἢ καὶ ἀρείων. Lg
d. 〈ᾗ τε χερείων:〉 or also ἀρείων. Lg
79-83a.
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79—83 a. ὡς δ’ ὅτε νήια δοῦρα ϑοοῖς ἀντίξοα γόμφοις:
οὕτως ἀντεξυσμένα ἀλλήλοις, ὥστε, ἡνίκα συμβάλλονται ἐναντία, συναρ-
μόζειν ἀλλήλοις. ἢ τὰ ἀντικείμενα τοῖς σφησίν· εἰς γὰρ τὰ πλάγια τῶν σανίδων τιϑέασι τοὺς σφῆνας πρὸς ἀσφάλειαν. ὑληουργοὶ δὲ ὑλοτόμοι καὶ τὰς ναῦς ἐργαζόμενοι.
ὥσπερ δὲ ναυπηγήσιμα ξύλα συναρμόζοντες ξυλουργοὶ γόμφοις συνεχῶς ταῖς σφύραις τύπτουσιν, ἐγείρεται δὲ ἄλλος ἐξ ἄλλου ψόφος,
οὕτως ὁ Ἄμυκος καί ὁ Πολυδεύκης ἀλλήλων ἔτυπτον τὰς σιαγόνας.
79-83a. ὡς δ’ ὅτε νήια δοῦρα ϑοοῖς ἀντίξοα γόμφοις: thus planed against each other, so that, when they are brought together opposite each other, they fit together. Or the things placed opposite the wedges; for they put the wedges into the sides of the planks for security. ὑληουργοί are woodcutters and those who work on ships. And just as carpenters fitting ship-timber together strike continuously with hammers on the pegs, and one sound after another arises, so Amycus and Polydeuces struck each other's jaws.
79-83b.
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b. ϑοοῖς:
ὀξέσι. 〈...〉. καὶ ‘Ὅμηρος (ι 327)’ ‘ἐγὼ δ’ ἐϑόωσα παραστάς’. Lm (P)
b. ϑοοῖς: sharp. 〈...〉. And Homer (Od. 9.327): 'I, standing near, sharpened it.' Lm (P)
79-83c.
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c. τὸ δὲ ἐπιβλήδην
τό ἐπιβλητικῶς σημαίνει· ἐπιβάλλουσι γὰρ πρὸς ἄλληλα τὰ ξύλα οἱ ναυπηγοί. P
c. ἐπιβλήδην means 'in a throwing-on manner'; for shipwrights throw the timbers against each other. P
79-83d.
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d. ἄηται:
ἐξηχεῖται, ἀκούεται. Lg P
d. ἄηται: resounds, is heard. Lg P
79-83e.
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e. ἄδην
δὲ ἀντὶ τοῦ συνεχῶς ἢ ἀκορέστως. P
e. ἄδην instead of 'continuously' or 'insatiably'. P
79-83f.
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f. βρυχὴ
δὲ ἔστιν ὁ τῶν ὀδόντων ἦχος. P
f. βρυχή is the sound of teeth. P
88-89a.
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88—89 a. φορβάδος ἀμφὶ βοός:
ὑπὲρ νομάδος καὶ εὐτραφοῦς
βοός. 〈...〉 ἵνα τὸ τῆς κατανομῆς ὄνομα πλέον καὶ μεῖζον τῇ βοΐ δοίη τὸ σῶμα καὶ τὸ κάλλος. Ἀντίπατρος ἐν τῷ Περὶ ζῴων φησὶ τὸν ἀλκιμώτατον ἐν τῇ ἀγέλῃ ταῦρον μίγνυσϑαι πάσαις ταῖς βουσίν, μὴ ἐπι- τρέπειν δὲ ἑτέρῳ· ἐὰν δέ τις πεποιϑὼς τῇ ἰδίᾳ δυνάμει ἀνϑίστηται αὐτῷ καὶ καταγωνίσηται, τοῦτον τοῦ λοιποῦ πλησιάζειν ταῖς βουσίν.
88-89a. φορβάδος ἀμφὶ βοός: over a grazing and well-fed cow. 〈...〉 so that the name of the pasture might give the cow a larger and greater body and beauty. Antipater in his work On Animals says that the strongest bull in the herd mates with all the cows, and does not allow another; but if someone trusting in his own strength opposes him and overcomes him, this one from then on approaches the cows.
88-89b.
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b. φορβάδος:
ἀγελάδος. Lg (P)
b. φορβάδος: of a herd cow. Lg (P)
90-93.
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90—93. ἀερϑεὶς βουτύπος οἷα πόδ〈εσσι〉:
ἐπαρϑείς. ἐπ’ ἄκρων τῶν ποδῶν, φησί, σταϑεὶς καὶ ἐκτείνας ἑαυτὸν ὡς βουτύπος τὴν χεῖρα ἑαυτοῦ κατέφερεν· ἐπιόντος δὲ αὐτοῦ ὁ Πολυδεύκης ὑπέστη καὶ παρακλίνας τὴν κεφαλὴν τῷ ὤμῳ αὐτοῦ ἐδέξατο τὸν πῆχυν.
βουτύπος
δέ ἐστιν ὁ τοὺς ϑυομένους βοῦς τῷ πελέκει τύπτων κατὰ τοῦ αὐχένος· οὗτος δὲ ἐπ’ ἄκροις τοῖς ὄνυξιν ἵσταται μέλλων κρούειν.
90-93. ἀερϑεὶς βουτύπος οἷα πόδ〈εσσι〉: lifted up. Standing on the tips of his feet, he says, and stretching himself out like an ox-slayer, he brought down his hand; but as he attacked, Polydeuces withstood him and, inclining his head to his shoulder, received the blow on his arm. A βουτύπος is one who strikes the sacrificial oxen with an axe on the neck; he stands on the tips of his toes when about to strike.
94-95a.
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94—95 a. ὁ δ’ ἄγχ’ αὐτοῖο:
ἐγγὺς δὲ αὐτοῦ προβαίνων καὶ μεταφέρων τὰ σκέλη ἔτυψεν αὐτὸν πρὸς τὸ οὖς.
94-95a. ὁ δ’ ἄγχ’ αὐτοῖο: advancing near him and shifting his legs, he struck him on the ear.
94-95b.
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b. τὸ δὲ παρὲκ γόνυ γουνὸς ἀμείβων
Ὁμηρικόν (Λ 547). P
b. παρὲκ γόνυ γουνὸς ἀμείβων is Homeric (Il. 11.547). P
94-95c.
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c. μεταΐγδην:
ὁρμητικῶς. Lg P
c. μεταΐγδην: impetuously. Lg P
96-97a.
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96—97 a. ὁ δ’ ἅμ’ ὀδύ〈νῃ〉:
ὁ δὲ Ἄμυκος ὑπὸ τῆς ἀλγηδόνος κατενεχϑεὶς εἰς τὴν γῆν ἀπώλετο.
96-97a. ὁ δ’ ἅμ’ ὀδύ〈νῃ〉: Amycus, overcome by pain, fell to the ground and perished.
96-97b.
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96-97c.
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c. τοῦ δ’ ἀϑρόος ἔκχυτο ϑυμός:
ἀντὶ τοῦ ταχέως, ἐξέ-
πνευσεν. Lg P
c. τοῦ δ’ ἀϑρόος ἔκχυτο ϑυμός: instead of 'swiftly', he breathed out his life. Lg P
98-100a.
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98—100 a. οὐδ’ ἄρα Βέβρυκες:
Ἀπολλώνιος μὲν ἐμφαίνει ὡς ἀνῃρημένον τὸν Ἄμυκον· Ἐπίχαρμος (fg 7 Kaibel) δὲ καὶ Πείσανδρος (16 fg 5 J.) φασιν, ὅτι ἔδησεν αὐτὸν ὁ Πολυδεύκης. Δηίοχος δὲ ἐν α' Περὶ Κυζίκου (fg 9 M. II 19) καταπυκτευϑῆναί φησιν αὐτὸν ὑπὸ Πολυ-
δεύκους.
οὐκ ἠμέλησαν δέ, φησίν, οὐδὲ κατεφρόνησαν τοῦ Ἀμύκου πεπτω- κότος, διὰ δὲ τὸ βάρβαρον ἑαυτῶν καὶ πόλεμον ἤγειραν.
ἀζηχέας
δὲ τὰς ξηράς, τὰς ἐχούσας ξηρὸν ἦχον.
σιγύννους
δὲ καλοῦσιν οἱ Κύπριοι τὰ ἀκόντια.
98-100a. Nor indeed the Bebryces: Apollonius indicates that Amycus had been killed; but Epicharmus (fr. 7 Kaibel) and Peisander (16 fr. 5 J.) say that Polydeuces bound him. Deiochus in the first book of his work On Cyzicus (fr. 9 M. II 19) says that he was beaten in boxing by Polydeuces. They did not neglect, he says, nor despise Amycus when he had fallen, but because of their barbarous nature they even stirred up war. 'Dry' (azēcheas) means the dry ones, those having a dry sound. The Cyprians call javelins 'sigynnoi'.
98-100b.
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b. σιγύννους:
ἀκόντια ὁλοσίδηρα. Lg Gm Sm (P)
b. sigynnoi: javelins entirely of iron. Lg Gm Sm (P)
98-100c.
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c. ἄντιδ’ ἔασκον:
ἀπήντων ἰϑὺς Πολυδεύκους. Lg (P)
c. anti d' eascon: they went to meet Polydeuces face to face. Lg (P)
105-106.
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105—06. αὐτὸς δ’ Ἰτυμονῆα:
ὁ δὲ Πολυδεύκης λὰξ ἐπο- ρούσας ἔπληξεν. λέγεται δὲ
λὰξ
ὁ ὑπὸ τῶν δακτύλων τοῦ ποδὸς ψόφος. ἢ οὕτω· κυρίως τὸ ὑποκάτω τῶν τοῦ ποδὸς δακτύλων
λὰξ
κα-
λεῖται. οὕτως ἀποδέδωκεν καὶ παρὰ τῷ ποιητῇ Ποσειδώνιος (Bake 234) ‘λὰξ ποδὶ κινήσας’ (Κ 158).
105-06. But he himself Itymonea: Polydeuces, leaping upon him with his heel, struck him. 'Lax' is the sound made by the toes of the foot. Or thus: properly the part under the toes of the foot is called 'lax'. Thus Posidonius (Bake 234) also interpreted it in the poet: 'striking with his heel' (Iliad 10.158).
112-113.
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112—13. ὅσον δ’ ἐπὶ δέρμα〈τι〉:
μέχρις 〈τοῦ δέρματος〉.
ὅσον
ἀντὶ τοῦ ὀλίγον. δι’ αὐτῆς τῆς ἐπιφανείας ἦλϑεν ὁ σίδηρος ὑπ’
αὐτὸν τὸν κατὰ τὴν ζώνην τόπον, ἀλλ’ ἐπὶ τῷ δέρματι μόνον, ὥστε τῶν ἐντοσϑιδίων μὴ ψαῦσαι.
112-13. As far as the skin: up to the skin. 'Hoson' (as much as) instead of 'a little'. The iron passed through the very surface at the place just under the belt, but only on the skin, so as not to touch the internal organs.
116-118.
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116—18. οὔπω κηρὶ κακῇ:
οὔπω πεπρωμένον ἀποϑανεῖν. ὁ δὲ Κλυτίος υἱὸς ἦν Εὐρύτου, ἀδελφὸς Ἰφίτου.
δηώσεσϑαι
δὲ
φονευϑήσεσϑαι. ὁ δὲ Ἀγκαῖος Ἀρκὰς τὸ γένος ἐστί, φησὶ δὲ αὐτὸν ὡπλίσϑαι πελέκει καὶ ἄρκτου δορά. τὸ δὲ
ϑρασὺς
ἐπ’ ἀγαϑοῦ νῦν, οὐκ ἐπ’ ἰταμότητος.
116-18. Not yet to evil fate: not yet destined to die. Clytius was the son of Eurytus, brother of Iphitus. 'Dēōsesthai' means to be slain. Ancaeus is an Arcadian by birth, and he says that he was armed with an axe and a bear's hide. 'Thrasys' (bold) is used here in a good sense, not of recklessness.
123-129a.
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123—29 a. ὡς δ’ ὅτ’ ἐνὶ σταϑμοῖ〈σιν〉:
ὥσπερ δὲ ἀφυλάκτῳ ποιμνίῳ ἐπελϑόντες λύκοι ἀποροῦσι, ποῖον πρῶτον ἀρπάσωσιν, οὕτω καὶ οἱ ἀριστεῖς τοὺς Βέβρυκας ἐτρέψαντο. ὁμοία δὲ ταύτῃ καὶ παρ’ Ὁμήρῳ παραβολή (Π 352 sq.)·
‘ὡς δὲ λύκοι ἄρνεσσιν ἐπέχραον ἢ ἐρίφοισιν σίνται.’
ἀπείρονα
μὲν οὖν φησι τὰ πολλά.
πολιοὶ
δὲ ἤτοι ὑπότεφροι ἢ ἔντιμοι. τίμιον γὰρ τὸ ζῷον παρ’ Ἀϑηναίοις· ὁ γὰρ ἀποκτείνας λύκον ἀγείρει αὐτῷ τὰ πρὸς τὴν ταφήν. καὶ ἴσως, ἐπεὶ ἡ Λητὼ ἔγκυος οὖσα
διὰ ιβ' ἡμερῶν εἰς Δῆλον ἦλϑε μεταβαλοῦσα εἰς λύκον, διόπερ κατά τινα ὡρισμένον χρόνον τοῦ ἐνιαυτοῦ τίκτει πᾶσα λύκαινα ἐν ιβ' ἡμέραις, ὡς Φιλοστέφανός φησιν ἐν τοῖς Ὑπομνήμασιν (fg 32 M. III 33).
123-29a. As when in the folds: just as wolves attacking an unguarded flock are at a loss which to seize first, so the chiefs routed the Bebrycians. Similar to this is the simile in Homer (Il. 16.352-3): 'as wolves, ravenous, fell upon lambs or kids.' He says 'countless' meaning many. 'Grey' means either dark-grey or honored; for the animal is honored among the Athenians: the man who kills a wolf collects for it the means for its burial. And perhaps, since Leto, being pregnant, came to Delos in twelve days after changing into a wolf, therefore at a certain fixed time of the year every she-wolf gives birth in twelve days, as Philostephanus says in his Commentaries (fr. 32 M. III 33).
123-129b.
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b. λάϑρη ἐυρρίνων:
τοῦτό φησιν, ὅτι διὰ τὸ ψῦχος κατα- δύνουσιν εἰς τὰς ἐπαύλεις οἵ τε ποιμένες καί οἱ κύνες· εἶτα οὕτως
ἀφύλακτα σίνονται τὰ πρόβατα.
ἐυρρίνων
δὲ ἤτοι εὐδερμάτων — ῥινὸς γὰρ τὸ δέρμα — ἢ 〈...〉 κυρίως διὰ τὸ ταῖς ῥισὶν ἰχνεύειν τὰ ϑηρία· διὸ καὶ παρατηροῦσιν οἱ κυνηγοί πρὸ ἡμέρας ἐξάγειν τοὺς κύνας ἐπὶ ϑήραν, ἵνα πρὶν ἥλιον ἐπιτεῖλαι εὐχερῶς ἰχνηλατῶσι ταῖς ῥισίν.
b. Secretly, of good hides: he says this because on account of the cold both shepherds and dogs sink into the folds; then thus unguarded they harm the sheep. 'Of good hides' means either of good skins—for 'rhinos' is the skin—or <...> properly because they track wild beasts with their noses; therefore hunters take care to lead out the dogs to the hunt before daybreak, so that before the sun rises they may easily track with their noses.
123-129c.
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c. 〈ἐυρρίνων:〉
εὐαισϑήτων, εὐοσφρήτων. Lg
c. of keen senses, of keen smell. Lg
123-129d.
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d. μαίονται:
ἐπιζητοῦσι. Lg P
d. They seek: they search for. Lg P
123-29e.
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e. πόλλ’ ἐπιπαμφαλό〈ωντες〉:
πολλὰ ἐπιβλέποντες καὶ μετ’ ἐνϑουσιασμοῦ· παμφαλᾶν γὰρ τὸ μετὰ πτοήσεως ἐπιβλέπειν. κέχρηται δὲ τῇ λέξει καὶ Ἱππῶναξ (fg 131 B. II 498) καὶ Ἀνακρέων (fg 160 B. III 293). λέγει δὲ καὶ Ἐρύκιος·
‘πάντοσε παμφαλόωντες ἐδινήσαντο πόδεσσι.’ παραιτητέον δὲ Εἰρηναῖον (fg 19 Haupt Opusc. II 439) ἀμφαφόωντες γράφοντα καὶ ἐξηγούμενον κτείνοντες. οὔτε γὰρ κέχρηταί τις οὕτως τῇ λέξει οὔτε ἐστὶν ἁπαξαπλῶς ἡ γραφὴ τοῦ ποιητοῦ.
e. Often glancing about: often looking around and with excitement; for 'pamphalan' means to look around with agitation. The word is used also by Hipponax (fr. 131 B. II 498) and Anacreon (fr. 160 B. III 293). Erycius also says: 'glancing everywhere they whirled with their feet.' One must reject Irenaeus (fr. 19 Haupt Opusc. II 439) who writes 'amphaphoōntes' and interprets it as 'killing.' For no one uses the word thus, nor is the poet's reading simply that.
123-29f.
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f. περὶ σφίσιν:
ἔδει εἰπεῖν περὶ ἀλλήλοις πίπτοντα· οὐ γὰρ
περὶ ἑαυτά. τὸ δὲ ἁμάρτημα τῶν μεϑ’ Ὅμηρον. Lg P
f. Around themselves: he should have said 'falling around one another'; for not around themselves. The error is of those after Homer. Lg P
130-31a.
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130—31 a. ὡς δὲ μελισσάων σμῆ〈νος〉:
ὅτι τὸν καπνὸν φεύγουσιν αἱ μέλισσαι διὰ τὸ στενόπορον εἶναι αὐτῶν τὴν ὄσφρησιν· ὅπερ καὶ ἐπὶ τῶν ὄφεων συμβαίνει ϑυμιωμένου τοῦ ἐλαφείου κέρως, ὡς φησι Νίκανδρος (Ther. 35 sq.). σμῆνος δὲ ἐστὶ τὸ τῶν μελισσῶν πλῆϑος.
130-31a. As a swarm of bees: because bees flee smoke on account of their narrow sense of smell; which also happens to snakes when deer horn is burned, as Nicander says (Ther. 35 sq.). A swarm is the multitude of bees.
130-31b.
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15 b.
δίκην μελισσῶν, φησίν, ἔφευγον, αἵτινες καπνισϑεῖσαι ἀφίπτανται. Lg (P)
15b. Like bees, he says, they fled, which when smoked fly away. Lg (P)
130-31c.
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c. 〈μηλοβοτῆρες:〉
βοσκοί. Lg
130-31d.
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d. μελισσοκόμοι:
μελισσουργοί. Lg P
d. Beekeepers: bee-workers. Lg P
132-34a.
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132—34 a. βομβηδὸν
δὲ ἀντὶ τοῦ μετὰ ἤχου καὶ βόμβου. βόμ-
βος δέ ἐστιν ὁ τῶν μελισσῶν ἤχος, ἔνιοι δὲ τῆς †βοξύνου† μελίττης λεγομένης.
132-34a. 'With buzzing' instead of with sound and buzzing. A buzz is the sound of bees, but some say of the †boxynou† so-called bee.
132-34b.
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b. λιγνυόεντι:
τῷ αἰϑαλώδει. ὁ δὲ λόγος· ἐπιπλέον δὲ τῷ λιγνυώδει καὶ σποδώδει καπνῷ καπνιζόμεναι ὑποχωροῦσι τῶν σίμβλων. σίμβλος δέ ἐστιν, εἰς ὃ τὰ κηρία συνάγεται ἀγγεῖον, ἡ κυψέλη.
b. Smoky: sooty. The sense: furthermore, being smoked by the smoky and ashy smoke they withdraw from the hives. A hive is the vessel into which the honeycombs are gathered, the beehive.
132-34c.
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c. καπνῷ τυφόμεναι:
ἀντὶ τοῦ καπνιζόμεναι· σημαίνει δὲ καὶ τὸ καιόμεναι. εἰώϑασι δὲ καπνίζειν κόνυζαν· δριμὺς γὰρ μάλιστα ὁ ταύτης καπνός.
c. smoking with smoke: instead of being smoked; it also means being burned. They are accustomed to smoke fleabane; for its smoke is especially pungent.
138-39a.
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138—39 a. ἠμὲν ἀλωαί:
αἱ ἀμπελόφυτοι χῶραι. οἷαι δὲ αἱ
κῶμαι, διὰ τὸ ἐν αὐταῖς τὰ πρόβατα καὶ τὰ ἄλλα βοτὰ νέμεσϑαι.
138-39a. and the threshing floors: the vine-planted lands. And such are the villages, because in them the sheep and other cattle graze.
138-39b.
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b. 〈τῆμος:〉
τηνικαῦτα. Lg
b. 〈at that time:〉 then. Lg
138-39c.
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c. Λύκος
βασιλεὺς Μαριανδυνῶν. Lg (P)
c. Lycus, king of the Mariandynians. Lg (P)
142-43a.
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142—43 a. οἳ δ’ ἤδη σταϑμούς τε:
οἱ δὲ Ἀργοναῦται τῶν Βεβρύκων πεφευγότων τὰς παρὰ ϑάλασσαν ἐπαύλεις ἐπόρϑουν· ἤδη δὲ καὶ τῶν ϑρεμμάτων πολλὰ περιεληλακότες ἀπετέμοντο.
142-43a. and they now the steadings: the Argonauts, when the Bebryces had fled, were plundering the dwellings by the sea; and already having driven off many of the flocks, they were cutting them off.
142-43b.
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b. περιτροπάδην:
περιτρέποντες ὡς ἐπὶ τὴν ναῦν ἐλαύ-
νοντες. Lg (P)
b. in a circle: turning them around as they drove them to the ship. Lg (P)
145-50a.
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145—50 a. φράζεσϑ’ ὅττι κεν:
ὁ νοῦς· καὶ τί ἂν ἐποίησαν οἱ Βέβρυκες, εἰ καὶ ὁ Ἡρακλῆς μεϑ’ ἡμῶν ἐληλύϑει, οἷον· πῶς ἔφυγον καὶ ἡττήϑησαν; οἶμαι γάρ, ὅτι οὐδὲ ἀγὼν ἂν τῆς πυγμαχίας ἐγένετο, ἀλλὰ προκαλούμενον τὸν Ἄμυκον τότε οἷς συνετίϑει νόμοις ἡμῖν τῷ
ῥοπάλῳ πλήξας ἀνήρηκεν. L
145-50a. consider what: the sense: and what would the Bebryces have done, if Heracles had come with us, that is, how would they have fled and been defeated? For I think that there would not even have been a boxing contest, but he would have struck Amycus, who was challenging us with the rules he was laying down, with his club and killed him. L
145-50b.
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b.
τὸ δὲ κριϑήμεναι ἀντὶ τοῦ διαχωρισϑῆναι. P
b. and to be separated instead of to be divided. P
145-50c.
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c. 〈αὐτοῖς:〉
λείπει ἡ σύν. Lg
c. 〈to them:〉 the preposition 'with' is missing. Lg
151-53.
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151—53. ναὶ μὲν ἀκήδεστον:
ὁ νοῦς· ἐκεῖνον μέντοι ἀφροντίστως καταλιπόντες — τουτέστι τὸν Ἡρακλέα — ἐπ’ ἀλλοτρίας ἐπλεύ-
σαμεν. ἐκείνου δὲ ἀπόντος ἕκαστος ἡμῶν αἰσϑήσεται ὅσον βεβλάμμεϑα.
151-53. truly uncared for: the sense: him indeed we left without care—that is, Heracles—and sailed on foreign ships. But with him absent, each of us will perceive how much we have been harmed.
159-60a.
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159—60 a. ἐρεψάμενοι δάφνῃ:
δάφνῃ ἐστέψαντο δι’ Ἀπόλλωνα. ἐχρῶντο δὲ τῇ στέψει τριχῶς — ἐπὶ τῆς κεφαλῆς, ἐπὶ τοῦ μετ-
ώπου, ἐπὶ τοῦ τραχήλου τιϑέμενοι τοὺς στεφάνους — διὰ τὸ τὴν ψυχὴν τριμερῆ εἶναι.
159-60a. having crowned with laurel: they crowned themselves with laurel for Apollo. They used the crowning in three ways—placing the crowns on the head, on the forehead, on the neck—because the soul is tripartite.
159-60b.
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b. ξανϑὰ δ’ ἐρεψά〈μενοι〉:
στεψάμενοι δὲ ὑπεράνω τῶν μετώπων δάφνῃ τὰς κεφαλάς, ἐξ ἧς δάφνης ἀνημμένα ἦν τὰ σχοινία τῆς νεώς. οὐ ποιητικῶς δὲ ἀνέπλασε τὴν δάφνην ὁ Ἀπολλώνιος, ἀλλ’
ἔστιν ὄντως ἐν τῷ τόπῳ δένδρον δάφνης εὐμέγεϑες, ὡς φησιν Ἀνδροίτας ὁ Τενέδιος ἐν τῷ Περίπλῳ τῆς Προποντίδος (M. IV 304), παριστορῶν, ὅτι Ἄμυκος μὲν καλεῖται τὸ χωρίον, ἔχει δὲ ἐποίκια καὶ νῦν, διέστηκε δὲ τοῦ Χαλκηδονίου νυμφαίου σταδίους ε΄. Ἀπολλόδωρος δὲ ἐν τῷ πρώτῳ τῶν Ποντικῶν (M. IV 309) ἡρῶον αὐτόϑι φησὶν εἶναι Ἀμύκου,
καὶ εἴ τις ἐκ τῆς δάφνης κλάδον λάβοι, εἰς λοιδορίαν ἀνίστησι.
b. and having crowned their blond heads: having crowned their heads above their foreheads with laurel, from which laurel the ropes of the ship were made. Apollonius did not invent the laurel poetically, but there is actually in the place a very large laurel tree, as Androitas of Tenedos says in his Circumnavigation of the Propontis (M. IV 304), noting that the place is called Amycus, and it has settlements even now, and it is five stades distant from the Chalcedonian nymphaeum. Apollodorus in the first book of his Pontica (M. IV 309) says that there is a hero-shrine of Amycus there, and if anyone takes a branch from the laurel, he rises to abuse.
162-63.
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162—63. περὶ δέ σφιν ἰαίνετο:
διεχέετο ἡ ἀκτή, καϑ’ ὑπερβολήν, καϑὸ μυϑεύεται ὁ Ὀρφεὺς κηλεῖν καὶ τὰ ἄψυχα. ᾖδον δὲ ἐπινίκιον τῷ Ἀπόλλωνι. Θεραπναῖον δὲ ἀπὸ μέρους τὸν Λάκωνα.
Θεράπναι γὰρ τόπος τῆς Σπάρτης· οἱ δὲ πόλιν, οἱ δὲ Ἀπόλλωνος τόπον ἱερόν.
162-63. περὶ δέ σφιν ἰαίνετο: the shore was spread out, hyperbolically, inasmuch as Orpheus is said to charm even lifeless things. They sang a victory song to Apollo. "Therapnaean" means the Laconian, from a part; for Therapnae is a place in Sparta; some say a city, others a sacred place of Apollo.
173-74.
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173—74. ἀλλὰ τό γ’ ἔμπης:
ἀλλὰ καίπερ οὕτω μέγα καὶ λάβρον ὑπάρχον τὸ κῦμα ὁμαλίζεται, εἰ ἀγαϑοῦ κυβερνήτου τύχοι.
173-74. ἀλλὰ τό γ᾽ ἔμπης: but although the wave is so great and furious, it is made smooth, if it meets with a good helmsman.
178-82a.
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178—82 a. Ἀγηνορίδης ἔχε:
Ἀγήνορος γὰρ παῖς ἐστιν, ὡς Ἑλλάνικος (4 fg 95 J.)· ὡς δὲ Ἡσίοδος (fg 31 Rz.²) φησιν, Φοίνικος τοῦ Ἀγήνορος καὶ Κασσιεπείας. ὁμοίως δὲ καὶ Ἀσκληπιάδης (12 fg 22 J.) καὶ Ἀντίμαχος (fg 14 B. II 291) καὶ Φερεκύδης (3 fg 86 J.) φασίν. ἐκ δὲ Κασσιεπείας τῆς Ἀράβου Φοίνικι γίνεται Κίλιξ καὶ Φινεὺς
καὶ Δόρυκλος καὶ Ἄτυμνος ἐπίκλησιν· γίνεται δὲ ἐκ Διὸς Ἄτυμνος.
178-82a. Son of Agenor, hold: For he is a child of Agenor, as Hellanicus says; but as Hesiod says, of Phoenix son of Agenor and Cassiepeia. Asclepiades, Antimachus, and Pherecydes say likewise. From Cassiepeia daughter of Arabus and Phoenix are born Cilix, Phineus, Doryclus, and Atymnus by surname; Atymnus is born from Zeus.
178-82b.
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b. 〈ἔνϑα:〉
οὐκ ἐν τῇ περὶ 〈Ἀσίαν〉 Θυνίᾳ, ἀλλ’ ἐν τῇ πέραν [τῆς Θράκης], ἥτις ἐστὶ τῆς Εὐρώπης, ὡς ἀποδέδεικται (sch. 177). ἔνιοι δὲ αὐτὸν ἐν τῇ Παφλαγονίᾳ βασιλεῦσαι ἱστοροῦσιν, ἥτις ἐστὶ τῆς Ἀσίας. Ἀγηνορίδην δὲ εἶπε τὸν Φινέα, καϑὸ Ἀγήνορός ἐστι παῖς, ὡς φησιν
Ἑλλάνικος (v. sch. a)· ὁ δὲ Ἡσίοδος (v. sch. a) τοῦ Φοίνικος αὐτόν φησι τοῦ Ἀγήνορος.
πηρωϑῆναι δὲ λέγουσι τὸν Φινέα ὑπὸ Ἡλίου, ὅτι πολυχρόνιος εἵλετο μᾶλλον εἶναι ἢ βλέπειν. ἔνιοι μὲν τοσαύτας ἐζηκέναι γενεὰς ἀπίϑανον εἶναί φασιν, πλείους δὲ αὐτοὺς γεγονέναι, καὶ ἕτερον τὸν Φινέα ἕβδομον
ἀπόγονον εἶναι τοῦ Φοίνικος, πρὸς ὃν ἀπήντησαν 〈οἱ〉 ἥρωες.
b. 〈Here:〉 not in the Thynia near 〈Asia〉, but in the one opposite [Thrace], which is in Europe, as has been shown. Some record that he ruled in Paphlagonia, which is in Asia. He called Phineus son of Agenor, inasmuch as he is a child of Agenor, as Hellanicus says; but Hesiod says he is son of Phoenix son of Agenor. They say Phineus was blinded by Helios because he chose to live a long life rather than to see. Some say it is incredible that he lived so many generations, and that there were more of them, and that the Phineus who was the seventh descendant of Phoenix was a different one, whom the heroes met.
178-82b-cont.
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ϑῆναι δὲ αὐτόν, ὅτι ἐπεβούλευσε Περσεῖ. Σοφοκλῆς (fg 704 Pearson) δέ, ὅτι τοὺς ἐκ Κλεοπάτρας υἱοὺς ἐτύφλωσε, Παρϑένιον καὶ Κάραμβιν, πεισϑεὶς διαβολαῖς Ἰδαίας τῆς αὐτῶν μητρυιᾶς. ὁ δὲ Ἀπολλώνιος φησι πηρωϑῆναι αὐτὸν καὶ πρὸς τῶν Ἁρπυιῶν κακῶς πάσχειν, ὅτι ἀνέδην
πᾶσι καὶ διαρρήδην ἐμαντεύετο· φησὶ γάρ ‘οὐδ’ ὅσον ὀπίζετο καὶ Διὸς αὐτοῦ’.
And that he was blinded because he plotted against Perseus. Sophocles says that he blinded the sons of Cleopatra, Parthenius and Carambis, persuaded by the slanders of Idaea their stepmother. But Apollonius says he was blinded and suffered harm from the Harpies because he prophesied openly and explicitly to all; for he says, 'not even as much as he revered even Zeus himself.'
178-82c.
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c. οὐδ’ ὅσσον ὀπίζετο:
οὐδὲ ἐλάχιστον τοῦ Διὸς αὐτοῦ ἐπεστρέφετο, τὰ ϑεῖα ἐνϑυμήματα πᾶσιν ἐμφαίνων. λέγων γὰρ πάντα τὸν νοῦν τοῖς ἀνϑρώποις, οὐδεμίαν χρείαν αὐτοῖς τῶν ϑεῶν κατελίμπανεν.
ὅτι δὲ ἦρχεν ὁ Φινεὺς μέχρι τοῦ Βοσπόρου Θρᾳκῶν πάντων τῶν ἐν τῇ Ἀσίᾳ — εἰσὶ δὲ οὗτοι Βιϑυνοί τε καὶ Παφλαγόνες — Φερεκύδης ἐν τῇ ς΄ (3 fg 27 J.) φησί. πεπηρῶσϑαι δὲ Φινέα φησὶν Ἡσίοδος ἐν Μεγάλαις Ἠοίαις (fg 151 Rz.²), ὅτι Φρίξῳ τὴν ὁδὸν ἐμήνυσεν, ἐν δὲ τῷ γ΄ τῶν Καταλόγων (fg 52 Rz.²), ἐπειδὴ τὸν μακρὸν χρόνον τῆς
ὄψεως προέκρινεν. παῖδας δὲ αὐτοῦ φασι γενέσϑαι Μαριανδυνὸν καὶ Θυνόν, καὶ ἀπὸ μὲν Θυνοῦ Θυνηΐδα, ἀπὸ δὲ Μαριανδυνοῦ Μαριανδυνίαν προσαγορευϑῆναι λέγουσιν.
c. Nor did he revere him even a little: he paid not the slightest heed to Zeus himself, revealing divine thoughts to all. For by telling all his mind to men, he left them no need of the gods. That Phineus ruled all the Thracians in Asia as far as the Bosporus—these are the Bithynians and Paphlagonians—Pherecydes says in the sixth book (3 F 27 J.). Hesiod says in the Great Ehoiai (fr. 151 Rz.²) that Phineus was blinded because he revealed the way to Phrixus, and in the third book of the Catalogues (fr. 52 Rz.²), because he preferred long life to sight. They say his sons were Mariandynus and Thynus, and from Thynus the land was called Thynia, and from Mariandynus Mariandynia.
195-96a.
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195—96 a. ἐπήισεν:
ᾔσϑετο. Lg P
195-96a. ἐπήισεν: perceived. Lg P
195-96b.
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b. ὧν οἱ ἰόντων:
ὧν ἐλϑόντων εἵμαρτο αὐτῷ ἐκ Διὸς ὄνασϑαι τῶν ἐδεσμάτων, ὧν προσφέροιτο.
b. ὧν οἱ ἰόντων: of which, when they came, it was fated for him by Zeus to have enjoyment of the foods that he would take.
203-04.
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203—04. κάρος:
κάρος δὲ αὐτὸν κατέσχεν, τουτέστι σκότωσις. τὴν δὲ γῆν διὰ τὴν σκοτοδινίαν ᾠήϑη φέρεσϑαι, ὡσεὶ εἶπεν, ὅτι ᾠήϑη τὴν γῆν ἐπικεῖσϑαι ἑαυτῷ.
203-04. κάρος: a stupor seized him, that is, a darkening of sight. He thought the earth was moving because of his dizziness, as if he said that he thought the earth was pressing upon him.
206-08a.
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206—08 a. περισταδόν:
ἀντὶ τοῦ περιέστησαν συναϑροισϑέντες
ἐπ’ αὐτόν. καὶ
ἔταφον
ἀντὶ τοῦ ἐξεπλάγησαν.
206-08a. περισταδόν: instead of they stood around, having gathered about him. And they were astonished instead of they were struck with amazement.
206-08b.
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b. ἐξ ὑπάτοιο στήϑεος:
οἷον ἐξ ἄκρου καὶ οὐκ ἐκ βάϑους, διὰ τὴν ἀσϑένειαν ἀναπνεῖν τε καὶ λαλεῖν οὐ δυνάμενος. τὸ δὲ
μόλις
οὐδὲν ἕτερον ἢ τὸ τῆς νόσου σφοδρὸν καὶ μέγα αἰνίττεται.
b. ἐξ ὑπάτοιο στήϑεος: as if from the top and not from the depth, being unable to breathe and speak because of weakness. The word μόλις hints at nothing other than the violence and greatness of the disease.
212-14a.
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212—14 a. ὑμεῖς ἀτρεκέως:
λείπει τὸ ἐστέ. ὁ δὲ λόγος· ἔτι μοι ὁ νοῦς διὰ τῆς ἐμῆς μαντείας ἕκαστα οἶδεν. διὰ δὲ τούτου οὐδὲν
ἕτερον ἢ τὴν τέχνην ἐπαγγελλόμενος λεληϑότως αὐτοὺς εἰς συμμαχίαν παρακαλεῖ.
212-14a. You truly: the verb "are" is missing. The sense is: my mind still knows each thing through my prophetic art. By this he does nothing other than, while professing his skill, secretly summon them to an alliance.
212-14b.
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b. χάριν νύ τοι ὦ ἄνα:
ἀναφέρω σοι χάριν καίπερ ὢν ἐν κακοῖς.
b. A favor to you, O lord: I return thanks to you even though I am in misfortunes.
215-16a.
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215—216 a. ὅτις ῥίγιστος:
ὅστις φοβερός ἐστι τοῖς ἁμαρτά-
νουσιν εἰς ἱκέτας. κυρίως δὲ πρὸς τὰ ὑποκείμενα οὐ Ξενίου Διός, ἀλλ’ Ἱκεσίου μέμνηται, ἐπεὶ καὶ αὐτὸς ὡς ἱκέτης ἐστὶ τῶν ἡρώων διὰ τὴν κατεπείγουσαν χρείαν.
215-216a. Whoever is most terrible: whoever is fearful to those who sin against suppliants. Properly, with regard to the circumstances, he mentions not Zeus Xenios but Zeus Hikesios, since he himself is as a suppliant of the heroes because of his pressing need.
215-16b.
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b. Φοίβου τ’ ἀμφί:
τοῦτο ἢ ὡς μάντις ἢ ὡς αἴτιον τοῦ πλοῦ τὸν ϑεὸν γεγονότα φησίν.
b. And around Phoebus: this he says either as a prophet or because the god has become the cause of the voyage.
222-24a.
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222—24 a. πρὸς δ’ ἔτι πικρότ〈ατον〉:
πλέον τὸ πάϑος ποιῆσαι βουλόμενος, ἀπ’ αὐτοῦ τοῦ πάϑους ἤρξατο. ὁ δὲ νοῦς· πρὸς
δὲ τοῖς ἄλλοις κακοῖς πικρότατον ἄλλο ἐπ’ ἄλλῳ ἐπικρέμαται.
ἀφράστοιο
δὲ ἀνεπιγνώστου, ἀπροοράτου, ἀδήλου.
222-24a. And besides most bitter: wishing to increase the pathos, he began from the suffering itself. The sense is: in addition to the other evils, another most bitter one hangs over one after another. "Unspeakable" means unrecognizable, unforeseen, unclear.
222-24b.
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b. τρεῖς εἰσι αἱ Ἅρπυιαι:
Κελαινώ, Ὠκυπέτη καὶ Ἀελλώ. BPa
b. There are three Harpies: Celaeno, Ocypete, and Aello. BPa
225-27a.
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225—27 a. 〈ἴσχω:〉
ἔχω. Lg
225-27a. "I hold:" I have. Lg
225-27b.
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b. ἀλλά κε ῥεῖα:
οὕτω ταχέως ἐκ τοῦ ἀφανοῦς ἔρχονται. κακῶς
δὲ τὸ ἑὸν τέϑεικεν, ἀντὶ τοῦ ἐμὸν εἰπών.
b. But quickly: so swiftly they come from the unseen. He has used "his own" badly, saying it instead of "my."
225-27c.
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c. μεμηλώς:
φροντίζων. τοῦτο δὲ δαιμονίως εἶπεν. οὐ γὰρ ἔφη εὐωχούμενος ἢ ἐσϑίων, ἀλλὰ μόνον φροντίδα τροφῆς ἔχων, ἵνα τὸ πάϑος ἐπάρῃ.
c. Caring: taking thought. This he said divinely. For he did not say "feasting" or "eating," but only having thought for food, in order to heighten the pathos.
232-33.
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232—33. ἀλλὰ με πικρὴ 〈δήτα καὶ ἄατος〉:
ἡ πολυβλαβής. τοῦτο δὲ πρὸς πλείονα ἔμφασιν, οἱονεὶ οὐ μόνον φέρειν τὴν ὀσμήν, ἀλλὰ καὶ ἑδραίως μένειν διὰ τὸ τυφλώττειν.
232-33. But bitter and insatiate: the much-harming one. This for greater emphasis, as if not only to bear the smell, but also to remain steadfastly because of blindness.
238-39.
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238—39. τῶν δὲ κασιγνή〈την〉:
Κλεοπάτρα Βορέου καὶ Ὠρειϑυίας ϑυγάτηρ, ἀδελφὴ τῶν περὶ Ζήτην καὶ Κάλαϊν, ἣν ἔγημεν ὁ Φινεύς. γεγόνασι δὲ αὐτῶν παῖδες Παρϑένιος καὶ Κάραμβις.
238-39. Their sister: Cleopatra, daughter of Boreas and Oreithyia, sister of Zetes and Calais, whom Phineus married. Their children were Parthenius and Carambis.
246-47a.
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246—47 a. ἦ ῥα ϑεοὺς ὀλο〈ῇσιν〉:
ἆρα εἰς τοὺς ϑεοὺς ἠσέβησας καὶ ἥμαρτες κακοτροπίᾳ τινί; ἢ
ἀτραπίῃσι
, τουτέστιν ἐκτραπεὶς τῆς ὀρϑῆς καὶ δικαίας ὁδοῦ· παρὰ τὴν ἀτραπόν, ἥ ἐστιν ὁδός.
246-47a. ἦ ῥα θεοὺς ὀλο〈ῇσιν〉: 'Have you then acted impiously toward the gods and erred by some wickedness?' Or 'by paths', that is, having turned aside from the straight and just way; from ἀτραπός, which means 'path'.
246-47b.
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b. ἀφραδίῃσι:
γράφεται ἀτροπίῃσι. Lg P
b. ἀφραδίῃσι: written ἀτροπίῃσι in Lg and P.
246-47c.
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c. 〈μαντοσύνας δεδαώς:〉
ἀντὶ τοῦ παρὰ γνώμην τῶν ϑεῶν μαντευόμενος. Lg
c. 〈μαντοσύνας δεδαώς:〉 instead of 'prophesying against the will of the gods'.
246-47d.
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d. τὸ δὲ δεδαώς
τὸ μαϑεῖν μάλλον ἢ τὸ διδάσκειν σημαίνει. διὰ γοῦν τὸ μαϑεῖν σε, φησί, τὴν μαντικὴν καὶ μαντεύεσϑαι παρὰ τὴν τῶν ϑεῶν γνώμην ἥμαρτες εἰς τοὺς ϑεούς. P
d. δεδαώς means 'having learned' rather than 'teaching'. For because you learned, he says, the art of prophecy and prophesied against the will of the gods, you sinned against the gods.
248-51a.
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248—51 a. ἀτύζεται:
φοβεῖται, καταπονεῖται. Lg P
248-51a. ἀτύζεται: is frightened, is distressed.
248-51b.
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b. εἰ δὴ πρόχνυ γέ〈ρας〉:
εἴπερ ἡμῖν ταύτην τὴν τιμὴν παρέϑετο τὸ δαιμόνιον, ὥστε σοι βοηϑῆσαι. ὁ δὲ λόγος καϑ’ ὑπέρβατον, ἵν’ ᾖ οὕτως· ἄμμι γε μὴν νόος ἔνδον ἀτύζεται ἱεμένοισι χραισμεῖν· ἀρίζηλοι γὰρ ἐπιχϑονίοισιν ἀϑανά-
των ἐνιπαί, εἰ δὴ πρόχνυ γέρας τόδε πάρϑετο δαίμων.
b. εἰ δὴ πρόχνυ γέ〈ρας〉: if indeed the divinity has entrusted this honor to us, so as to help you. The sentence is in hyperbaton, so that it would be thus: 'but the mind within us is frightened, eager as we are to help; for conspicuous to mortals are the reproaches of the immortals, if indeed the divinity has granted this privilege utterly.'
248-51c.
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c.
ἡμεῖς δέ, εἰ ὄντως ἔχομεν παρὰ τοῦ δαιμονίου τὸ γέρας, δεδοίκαμεν, μὴ ἆρα χαλεπήνῃ τὸ ϑεῖον. L
c. But we, if we truly have the privilege from the divinity, fear lest the divine be angry.
248-51d.
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d.
τὸ δὲ πρόχνυ τὸ ἀπαραιτήτως ἐνταῦϑα σημαίνει. P
d. πρόχνυ here means 'utterly'.
248-51e.
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e. ἀρίζηλοι:
μεγάλως ἔκδηλοι καὶ ἐναργεῖς αἱ τῶν ϑεῶν κο-
λάσεις εἰσίν. Lg (P)
e. ἀρίζηλοι: the punishments of the gods are very conspicuous and clear.
254-55.
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254—55. κενεὰς γλήνας:
τοὺς κενοὺς ὀφϑαλμούς. Lg (P)
254-55. κενεὰς γλήνας: the empty eyes.
264-65a.
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264—65 a. ἑλώριον
δὲ ἀναίρεμα, ἅρπαγμα· ἢ βρῶμα.
λοίσϑιον
δὲ ἔσχατον. τὸ δὲ
ἐπεσσυμένας
πρὸς τὴν ἀϑρόαν πτῆσιν τῶν Ἁρπυιῶν εἴρηται.
264-65a. “prey” means something taken up, plunder; or food. “Last” means final. The word “rushing” is used for the dense flight of the Harpies.
264-65b.
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b. 〈ἄμφω:〉
οἱ Βορεάδαι. Lg
b. “both”: the Boreads. Lg
268-69a.
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268—69 a. ἀπρόφατοι:
ἀντὶ τοῦ ἀπροόρατοι, ἀπροφάσιστοι, οἷον ἄνευ προφάσεως καὶ ἐποχῆς καὶ ὑπερϑέσεως, παρόσον τοῖς προφασιζομένοις παρέπεται ὑπέρϑεσις.
268-69a. “unforeseen”: instead of “unforeseen,” “without pretext,” as if without pretext and delay and postponement, since postponement accompanies those who make pretexts.
268-69b.
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b. κλαγγῇ μαιμώωσαι:
ὥρμων μετὰ κλαγγῆς ἐπιϑυμοῦσαι τῆς τροφῆς. τοῦτο δὲ ὡς ἐπὶ ὀρνέων ἁρπακτικῶν· καὶ γὰρ ἐκεῖνα πρὸ τῆς ἁρπαγῆς κλάζειν φιλεῖ. καὶ τὸ
ἐσσέυοντο
εἰς τὴν ἀϑρόαν ἐπίπτησιν καὶ τὸ τάχος ἀναφέρεται.
b. “raging with a shriek”: they rushed with a shriek, desiring food. This is said as of birds of prey; for those also like to shriek before seizing. And “they rushed” refers to their dense swooping and speed.
276-77a.
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276—77 a. ἐπεὶ ζεφύροιο:
ἤτοι ταχίονες τῶν πνοῶν τοῦ λιβὸς ἢ ἴσα ταῖς πνοαῖς ἔτρεχον, ὡς Ἡσίοδος (Th. 268) φησιν. ἐπεὶ πάντοτε αἱ Ἅρπυιαι καὶ τὰς τοῦ ζεφύρου ἀέλλας παρεπέτοντο, εἴ ποτε εἰς τὰ τοῦ Φινέως ἔρχοιντο ἢ ἐκεῖϑεν ὑπαναχωροῖεν.
276-77a. “since of the west wind”: either they ran swifter than the blasts of the southwest wind or equal to the blasts, as Hesiod says (Theogony 268). Since the Harpies always flew past even the gusts of the west wind, whenever they came to Phineus' house or withdrew from there.
276-77b.
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b.
αἱ τῶν ἀελλῶν συστροφαὶ πνοιῶν εἰσι ταχύτεραι. συμβαίνει μὲν γὰρ τὴν πνοὴν παρατετάσϑαι καὶ ἐμβραδύνειν, ἡ δὲ ἄελλα ταχυτέρα καὶ κουφοτέρα ἐστὶ τῆς πνοῆς. καὶ εὐλόγως· ταχύτατος γάρ ἐστιν ὁ ζέφυρος τῶν λοιπῶν ἀνέμων, ὡς καὶ Ὅμηρος (T 415 sq.):
‘νῶι δὲ καί κεν ἅμα πνοιῇ ζεφύροιο ϑέοιμεν, τόν περ ἐλαφρότατόν φασ’ ἔμμεναι.’
b. The whirlings of storm winds are swifter than breezes. For it happens that a breeze is stretched out and lingers, but a storm wind is swifter and lighter than a breeze. And reasonably so; for the west wind is the swiftest of the other winds, as Homer also says (Iliad 19.415-16): “we two could run with the breath of the west wind, which they say is the lightest.”
282-83a.
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282—83 a. μάλα σχεδόν:
πλησίον τῶν Ἁρπυιῶν ὁρμῶντες. Lg (P)
282-83a. μάλα σχεδόν: rushing near the Harpies. Lg (P)
282-83b.
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b. ἐπέχραον ἤλιϑα χερ〈σί〉:
πολλάκις, φησίν, ἐϑελήςαντες αὐτὰς πλῆξαι, μάτην ἐπήνεγκαν τὰς χεῖρας.
b. ἐπέχραον ἤλιϑα χερ〈σί〉: often, he says, having wished to strike them, they brought their hands in vain.
282-83c.
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c. 〈ἤλιϑα:〉
ματαίως, ἠλιϑίως. Lg
c. 〈ἤλιϑα:〉 vainly, foolishly. Lg
296-97a.
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296—97 a. Στροφάδας δέ:
Στροφάδας φησὶ κεκλῆσϑαι διὰ τὸ τοὺς Βορεάδας αὐτόϑεν ὑποστρέψαι στραφέντας εἰς τοὐπίσω, λαβὼν
παρὰ Ἀντιμάχου (fg 13 B. II 291). οἱ δὲ Στροφάδας φασὶν αὐτὰς κεκλῆσϑαι, καϑὸ ἐπιστραφέντες αὐτόϑι ηὔξαντο τῷ Διὶ 〈ἐπὶ τῷ〉 κατα-
296-97a. Στροφάδας δέ: he says they are called Strophades because the Boreads turned back from there, having turned around, taking this from Antimachus (fg 13 B. II 291). But others say they are called Strophades because, having turned around there, they prayed to Zeus 〈for the〉 catching
296-97a-cont.
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λαβεῖν τὰς Ἁρπυίας. κατὰ δὲ Ἡσίοδον (fg 59 Rz.²) καὶ Ἀντίμαχον (v. supra) καὶ Ἀπολλώνιον οὐ κτείνονται.
of the Harpies. But according to Hesiod (fg 59 Rz.²) and Antimachus (see above) and Apollonius they are not killed.
296-97b.
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b. πάρος Πλωτὰς καλέοντ〈ες〉:
αἱ Πλωταὶ νῆσοι μετω- νομάσϑησαν Στροφάδες. μέμνηται αὐτῶν καὶ Ἀντίμαχος ἐν τῇ Λύδη
(v. sch. a). 〈...〉. ὅτι δὲ ηὔξαντο οἱ περὶ Ζήτην τῷ Διὶ στραφέντες, λέγει καὶ Ἡσίοδος (fg 57 Rz.²)·
‘ἔνϑ’ οἵ γ’ εὐχέσϑην Αἰνηίῳ ὑψιμέδοντι.’ ἔστι γὰρ Αἶνος ὄρος τῆς Κεφαλληνίας, ὅπου Αἰνησίου Διὸς ἱερόν ἐστιν, οὗ μνημονεύει Κλέων ἐν Περίπλῳ (M. IV 365) καὶ Τιμοσϑένης ἐν τοῖς
Λιμέσιν (fg 39 E. A. Wagner Die Erdbeschreibung des T., Diss. Lips. 1888, 72). Ἀπολλώνιος μὲν οὖν τὴν ἀποστρέψασαν τοὺς περὶ Ζήτην Ἶριν λέγει, Ἡσίοδος (fg 58 Rz.²) δὲ Ἑρμῆν. αἱ δὲ Πλωταὶ νῆσοι κεῖνται ἐν τῷ Σικελικῷ πελάγει.
b. πάρος Πλωτὰς καλέοντ〈ες〉: the Plotae islands were renamed Strophades. Antimachus also mentions them in the Lyde (see sch. a). 〈...〉. And that Zetes and his companions, having turned, prayed to Zeus, Hesiod also says (fg 57 Rz.²): 'there they prayed to Aenian Zeus who rules on high.' For Aenus is a mountain of Cephallenia, where there is a sanctuary of Zeus Aenesius, which Cleon mentions in his Periplus (M. IV 365) and Timosthenes in his Harbors (fg 39 E. A. Wagner Die Erdbeschreibung des T., Diss. Lips. 1888, 72). Apollonius, then, says that Iris turned back Zetes and his companions, but Hesiod (fg 58 Rz.²) says Hermes. The Plotae islands lie in the Sicilian sea.
311-12a.
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311—12 a. κλῦτέ νυν:
τὸ νυν ἀντὶ τοῦ οὖν. διὰ δὲ τοῦ οὖν ὥσπερ ὀφειλομένην τὴν μαντείαν αὐτοῖς ἀποδίδωσι, λέγων· ‘ἐπακούσατε οὖν, ὥσπερ τὸ χρέος ἀπολαμβάνοντες’.
311-12a. Hear now: 'now' is used for 'therefore'. Through 'therefore' he renders the prophecy as if owed to them, saying: 'Listen therefore, as if receiving what is due'.
311-12b.
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b. 〈οὐ μὲν πάντα:〉
τοῦτο δέ φησιν, ἵνα μὴ ὕστερον ὀχλήσωσιν αὐτόν, τὸ ἀκριβὲς ζητοῦντες. καὶ δαιμονίως τούτου τὴν αἰτίαν τοῖς ϑεοῖς περιάπτει καὶ οὐχὶ ἑαυτῷ, λέγων· ὅσσα δ’ ὄρωρε ϑεοῖς φίλον οὐκ ἐπικεύσω.
b. 〈Not all things:〉 He says this so that they may not trouble him later by seeking exactness. And he divinely attributes the cause of this to the gods and not to himself, saying: 'But whatever has arisen dear to the gods I will not conceal'.
311-12c.
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c. ὄρωρε:
ἀντὶ τοῦ ὑπάρχει. Lg (P)
c. Has arisen: instead of 'exists'. Lg (P)
315-16a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1145
315—16 a. ἐπιδευέα:
μὴ τέλεια, ἀλλ’ ἔτι 〈τι〉 ἐνδέοντα λόγια τοῖς ἀνϑρώποις ἐκφαίνειν, ἵνα καὶ τοῦ ϑείου χρείαν ἔχωσιν.
315-16a. Deficient: not perfect, but still lacking something in the oracles revealed to men, so that they may have need of the divine.
315-16b.
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b. 〈ἐπιδευέα:〉
ἐλλιπῆ. Gg
b. 〈Deficient:〉 incomplete. Gg
315-16c.
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c. ϑέσφατα
δὲ μαντοσύνης τὰ ϑεσπίσματα τῆς μαντικῆς λέγει. P
c. 'Oracles of prophecy' means the decrees of the prophetic art. P
317-18a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1148
317—18 a. πέτρας μέν:
περὶ τῶν Συμπληγάδων, ὅτι ἐπὶ τοῦ Ποντικοῦ στόματος ἦσαν καὶ ὅτι Κυάνεαι ἐκαλοῦντο διὰ τὸ χρῶμα, ἐν τῷ α' (v. 2 sq.) εἴρηται. ὁ δὲ διὰ πάντων καὶ ἐκ πρώτης ἀκοῆς δε- δίττεται τοὺς ἥρωας, διά τε τῆς παλιρροίας τῶν πετρῶν καὶ διὰ τοῦ
ἐν ϑαλάσσῃ στενοῦ, ὅπερ καὶ ἐπὶ γῆς ἄγαν κινδυνῶδες καὶ φοβερόν ἐστιν. L
317-18a. The rocks: concerning the Symplegades, that they were at the mouth of the Pontus and that they were called Cyaneae because of their color, has been said in Book 1 (v. 2 sq.). He terrifies the heroes through everything and from the first hearing, both through the ebb and flow of the rocks and through the narrow strait in the sea, which even on land is exceedingly dangerous and fearful. L
317-18b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1149
b. ἁλὸς ἐν ξυνοχῇσι:
ὅπου στενοῦται ἡ ϑάλασσα. λέγει δὲ ἐπὶ τοῦ στόματος τοῦ Πόντου. Lg (P)
b. In the straits of the sea: where the sea narrows. He speaks of the mouth of the Pontus. Lg (P)
322-23a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1154
322—23 a. κορϑύεται:
βρασσόμενον ὑπὲρ αὐτῶν τὸ ὕδωρ διι- κνεῖται.
στρηνές
δέ ἐστι τὸ ἀνατεταμένον καὶ μέγα καὶ ὀξὺ καὶ διά- τορον.
322-23a. κορθύεται: the water, seething above them, penetrates through. στρηνές is that which is stretched taut, and great, and sharp, and piercing.
322-23b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1155
b. 〈κορϑύεται βρασσόμενον:〉
ἠχεῖται. Sm
b. 〈κορθύεται βρασσόμενον:〉 it resounds. Sm
322-23c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1156
c. βρασσόμενον
δέ ἀντὶ τοῦ μετὰ ἤχου καὶ ταραχῆς αἰρό- μενον. P
c. βρασσόμενον instead of 'being lifted with noise and disturbance'. P
322-23d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1157
d. στρηνές:
σκληρόν. Lg P
322-23e.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1158
e. στυφελή
δὲ ἡ τραχώδης ἀκτή. P
e. στυφελή is the rugged shore. P
328-29a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1164
328—29 a. οἰωνῷ δὴ πρό〈σϑε〉:
τὸ ἑξῆς· οἰωνῷ δὴ πρόσϑε πελειάδι πειρήσεσϑε ἐφιέμενοι. πελειὰς δὲ εἶδος περιστερᾶς, ὡς καὶ Ἀριστοτέλης (Hist. an. V 13, 544 b 1) φησίν. ὅτι δὲ ἐχρήσαντο περιστερᾷ πλεῖν μέλλοντες, καὶ Ἀσκληπιάδης ἐν Τραγῳδου- μένοις (12 fg 2 b J.) φησίν.
328-29a. οἰωνῷ δὴ πρό〈σθε〉: the order is: οἰωνῷ δὴ πρόσθε πελειάδι πειρήσεσθε ἐφιέμενοι. πελειάς is a kind of dove, as Aristotle (Hist. an. V 13, 544 b 1) says. That they used a dove when about to sail, Asclepiades also says in his Tragodoumenoi (12 fg 2 b J.).
328-29b.
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b.
τὸ δὲ
πρόσϑε
τὸ πρότερον δηλοῖ, τὸ δὲ
ἀποπρὸ
τὸ μα- κράν. τὸ δὲ
ἐφιέναι
ἐνταῦϑα μὲν τὸ ἐνδιδόναι σημαίνει, ἔστι δ’ ὅτε τὸ ἐντέλλεσϑαι καὶ ἐπιτρέπειν, παρὰ δὲ τοῖς ῥήτορσιν ἰδίως τὸ ἀπὸ δικαστηρίου εἰς δικαστήριον μεταβαίνειν, καὶ ἔφεσις ἡ μετάβασις. Λου- κιανός (Prom. 4)· ‘ἡ δὲ ἔφεσις ἐπὶ τὸν Δία ἔσται’.
ἐφίεμαι
δὲ τὸ
ἐπιϑυμῶ. ὁ δὲ νοῦς· πρότερον δὲ πειράσασϑαι ἐφιέναι οἰωνῷ πελειάδι, ὥστε πέτεσϑαι δηλαδή, μεϑέντες αὐτὴν ἀποπρὸ καὶ μακρὰν τῆς νεώς. P
b. πρόσθε indicates 'before', and ἀποπρό 'far away'. ἐφιέναι here means to send forth, but sometimes it means to command and entrust; among the orators it specifically means to transfer from one court to another, and ἔφεσις is the transfer. Lucian (Prom. 4): 'ἡ δὲ ἔφεσις ἐπὶ τὸν Δία ἔσται'. ἐφίεμαι means I desire. The sense: first to try to send forth a dove as an omen, so that it flies, of course, having released it far away from the ship. P
333-34a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1169
333—34 a. ἐπεὶ φάος οὐ νυ τι τόσσον:
ἡ διάνοια 〈ἡ〉 αὐτὴ γέγονε παρὰ τὴν ἐν ἄλλοις λεχϑεῖσαν (I 870 sq.):
333-34a. ἐπεὶ φάος οὐ νυ τι τόσσον: the thought is the same as that expressed elsewhere (I 870 sq.):
333-34a-cont.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1170
‘οὐδέ τι κῶας αὐτόματον δώσει τις ἑλὼν ϑεὸς εὐξαμένοισιν.’
'οὐδέ τι κῶας αὐτόματον δώσει τις ἑλὼν θεὸς εὐξαμένοισιν.'
333-34b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1171
342-44a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1175
342—44 a. εἰ κέ με τρὶς τόσσον:
διὰ τούτου μάλιστα, ὥσπερ ἐκ ϑεῶν τὸ κώλυμα τῆς ὁδοῦ λέγων εἶναι, πείϑει αὐτοὺς ἐπαναχωρεῖν, ἐάν τι φαῦλον συμβῇ τῇ ὄρνιϑι. τοῦτο δέ φησιν, ἐπεὶ τοὺς παρὰ τῶν ἀδίκων λόγους ὡς ἀπίστους καὶ ἀπληρώτους λαμβάνομεν διὰ τὸ ἀσεβὲς
αὐτῶν. φησὶν οὖν· εἰ καὶ τρὶς τοσοῦτον ἢ καὶ πλέον ὑπονοεῖτέ με μισεῖσϑαι ὑπὸ τῶν ϑεῶν ὅσον ἀληϑῶς μισοῦμαι, μὴ τολμήσητε χωρὶς οἰωνοῦ περᾶν.
342-44a. "If me thrice as much": through this especially, as if saying that the hindrance of the journey is from the gods, he persuades them to turn back if anything bad happens to the bird. He says this because we receive the words of the unjust as untrustworthy and unfulfilled on account of their impiety. He says therefore: even if you suspect that I am hated by the gods three times as much or even more than I truly am hated, do not dare to cross without an omen.
342-44b.
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b.
τὸ δὲ
ἀνάρσιος
σημαίνει μὲν τὸν ἀνάρμοστον, σημαίνει δὲ καὶ τὸν ἐχϑρόν· οἱ γὰρ ἐχϑροὶ ἀλλήλοις οὐ συμβαίνουσι. P
b. "Anarsios" means "inharmonious", but it also means "hostile"; for enemies do not agree with one another. P
342-44c.
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c.
τὸ δὲ
πάρεξ
βαρυτόνως ἀντὶ τοῦ χωρίς.
c. "Parex" with barytone accent is used instead of "chōris" (apart from).
347-49a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1180
347—49 a. αὐτίκα Βιϑ〈υνῶν〉:
μετὰ γὰρ τὴν Φινέως νῆσον ἐπὶ τὰ δεξιὰ μέρη ἐστὶ Βιϑυνία παρὰ τὸν Βόσπορον. ταχέως ἄρα ἐκ- πλεύσαντι τὸ στόμα τοῦ Πόντου ἡ ἑτέρα πλευρὰ τῆς Βιϑυνίας· ἡ γὰρ Βιϑυνία, ὡς προείρηται, περὶ τὸν Βόσπορόν ἐστιν ἐν δεξιᾷ, ἐν ἀριστερᾷ
347-49a. "Straightaway of the Bithynians": for after the island of Phineus, on the right-hand parts is Bithynia along the Bosporus. So for one sailing out quickly, the other side of the mouth of the Pontus is Bithynia; for Bithynia, as has been said, is around the Bosporus on the right, and on the left
347-49a-cont.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1181
δὲ Σαλμυδησσὸς Θρᾳκῶν ἀγρίων. ὠνομάσϑη δὲ Σαλμυδησσὸς ἀπὸ τοῦ συρρέοντος εἰς αὐτὸν ποταμοῦ.
is Salmydessus of the wild Thracians. Salmydessus was named from the river that flows into it.
347-49b.
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b. πλώετε ῥηγμῖνας:
ἐχόμενοι τῆς Βιϑυνίας πλεῖτε πρὸς τὰ δεξιά, φυλαττόμενοι τὰς ἐκ τοῦ ἀριστεροῦ μέρους ῥηγμῖνας — λέγοι δ’
ἂν τοῦ Σαλμυδησσοῦ, ἐπειδὴ οἱ περὶ τὸν Σαλμυδησσὸν κατοικοῦντες Θρᾷκες ἐπιτιϑέμενοι διήρπαζον τοὺς παραπλέοντας.
b. "You sail along the breakers": keeping to Bithynia, sail to the right, guarding against the breakers on the left side — he would mean those of Salmydessus, since the Thracians dwelling around Salmydessus used to attack and plunder those sailing past.
347-49c.
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c. Ῥήβας
δὲ ποταμὸς Βιϑυνίας.
c. Rhebas is a river of Bithynia.
347-49d.
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d. Μέλαιναν:
ἄκρα οὕτως καλουμένη. Lg (P)
d. Melaina: a headland so called. Lg (P)
351-52a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1185
351—52 a. κεῖϑεν δ’ οὐ μάλα:
ἐκ τῆς Θυνιάδος νήσου πλεύ-
σαντες οὐ πολὺ ἐπὶ τὸ πέραν εἰς τὴν Μαριανδυνῶν ἥξετε γῆν. τὴν δὲ Μαριανδυνῶν 〈γήν〉 σὺν Γνησιόχῳ τῷ Μεγαρεῖ Βοιωτοὶ κατέσχον, ὡς Ἔφορος (70 fg 44 b J.) ἱστορεῖ. παραρρεῖ δὲ αὐτὴν ὁ Ἀχέρων ποταμός.
Ἀχέρων
δὲ παρὰ τὰ ἄχεα εἴρηται.
351-52a. "From there not far": sailing from the island of Thynias, you will come not far across to the land of the Mariandyni. The Boeotians occupied the land of the Mariandyni with Gnesiochus the Megarian, as Ephorus (70 FGrH 44b J.) relates. The river Acheron flows past it. Acheron is named from "achea" (griefs).
351-52b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1186
b.
τὸ δὲ
ἀντιπέραιαν
πρὸς τὴν νῆσον· ἀντιπέραν γὰρ τῆς
νήσου κεῖται ἡ Μαριανδυνία. P
b. "Antiperaian" means opposite the island; for the Mariandynian land lies opposite the island. P
353-56a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1187
353—56 a. ἔνϑα μὲν εἰς Ἀίδα〈ο〉:
κατά τὸν ἐν τῇ Μαριαν- δυνίᾳ Ἀχέροντα ὡς ἐπὶ τὸν τοῦ Ἅιδου ποταμὸν καταβατή τις ἔστιν ὁδός. ὁ δὲ ῥεῖϑρα σφοδρὰ ἔχων διατέμνει αὐτήν — τὴν Μαριανδυνίαν —, κάτωϑεν ῥέων, καὶ εἰς 〈ἄκραν αὐτὴν〉 ἔκ τινος φάραγγος ῥέων τὰ
ῥεύματα εἰσβάλλει.
353-56a. "There into Hades": along the Acheron in Mariandynia there is a certain descending road as if to the river of Hades. Having violent streams, it cuts through it — Mariandynia —, flowing from below, and flowing from a certain ravine it casts its streams into the headland.
353-56b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1188
b. ἀκτή τε προβλής:
ἄκρα κατὰ τὴν Ἡράκλειαν, ἣν Ἀχερούσιον
b. "And a projecting headland": a headland at Heraclea, which they call Acherusian
353-56b-cont.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1189
καλοῦσιν οἱ ἐγχώριοι. Ἡρόδωρος (31 fg 31 J.) δὲ καὶ Εὐφορίων ἐν τῷ Ξενίῳ (fg 35 Scheidw.) ἐκείνῃ φασὶ τὸν Κέρβερον ἀνήχϑαι ὑπὸ τοῦ Ἡρακλέους καὶ ἐμέσαι χολήν, ἐξ ἧς φυῆναι τὸ καλούμενον ἀκόνιτον φάρμακον. Ἄνδρων δὲ ὁ Τήιος ἐν τῷ Περίπλῳ (fg 1 M. II 348)
φησὶν Ἀχέροντά τινα βασιλεῦσαι τῶν τόπων, οὗ ϑυγατέρα γενέσϑαι Δαρδανίδα· ταύτην δὲ Ἡρακλέους πλησιάσαντος ἐσχηκέναι υἱὸν Ποιμένα λεγόμενον· ἀποϑανόντων δὲ κατὰ τὸν αὐτὸν χρόνον τῆς τε Δαρδανίδος καὶ τοῦ υἱοῦ αὐτῆς Ποιμένος, τοὺς τόπους ἀπ’ αὐτῶν κληϑῆναι κατὰ τὴν Ἡράκλειαν Δαρδανίδα τε καὶ Ποιμένα.
the locals call it. But Herodorus (31 fr. 31 J.) and Euphorion in the Xenios (fr. 35 Scheidw.) say that Cerberus was brought up there by Heracles and vomited bile, from which grew the plant called aconite. Andron of Teos in the Periplus (fr. 1 M. II 348) says that a certain Acheron ruled over the region, whose daughter was Dardanis; when Heracles had intercourse with her, she had a son called Poimen; and when Dardanis and her son Poimen died at the same time, the places were named after them, Dardanis and Poimen, in the territory of Heraclea.
353-56c.
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c. ὑψόϑι
δὲ τείνειν αὐτήν φησι, τουτέστι ὑψηλή ἐστιν. P
c. He says it stretches on high, that is, it is lofty. P
353-56d.
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d. δινήεις τ’ Ἀχέρων:
καὶ ὁ Ἀχέρων ποταμὸς εἰς ϑάλασσαν ῥεῖ διὰ μεγάλης φάραγγος, τέμνων τὴν Ἀχερουσίαν ἄκραν. παρὰ γὰρ τὴν Ἡράκλειαν τὴν ἐν Μαριανδυνοῖς Ἀχέρων τις ἔστι 〈ποταμὸς〉 καὶ στόμιον σπηλῶδες.
φάραγγος
δὲ τῆς τοῦ ὄρους τραχύτητος καὶ ὀρεινῆς
κοιλάδος· φάραγξ γὰρ ἡ ὀρεινὴ κοιλάς.
d. And eddying Acheron: the river Acheron flows into the sea through a great ravine, cutting through the Acherusian headland. For near Heraclea in the land of the Mariandyni there is a river Acheron and a cavernous mouth. 'Ravine' means the ruggedness of the mountain and a mountain hollow; for a ravine is a mountain hollow.
357-59a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1192
357—59 a. ἀγχίμολον δ’ ἐπὶ τῇ:
ἐπὶ τῇ Μαριανδυνῶν χώρᾳ. τὸ δὲ ἑξῆς· ἐπὶ δὲ τῇ Μαριανδυνῶν γῇ ἐκ τοῦ σύνεγγυς παραπλέετε τὰ τῶν Παφλαγόνων ὄρη.
357-59a. Near to it: to the land of the Mariandyni. The order is: close by the land of the Mariandyni you sail past the mountains of the Paphlagonians.
357-59b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1193
b. Hills: mountains. Lg (P)
357-59c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1194
c. τοῖσίν τ’ Ἐνετή〈ιος〉:
ἀπὸ Ἐνέτης πόλεως Παφλαγόνων. Ὅμηρος (B 852)· ‘ἐξ Ἐνετῶν, ὅϑεν ἡμιόνων γένος’. τούτους δὲ Καύκωνας
c. And to them Enetian: from Enete, a city of the Paphlagonians. Homer (B 852): 'from the Eneti, whence the race of mules'. These they called Caucones
357-59c-cont.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1195
ἐκάλουν πρὸ τῶν Τρωικῶν. τὸν δὲ Πέλοπα Παφλαγόνα τὸ γένος εἶπεν, ἄλλοι δὲ Λυδὸν αὐτὸν ἱστοροῦσιν· ὁ δὲ Εὐφορίων (fg 135 Scheidw.) ἀμφοτέραις ταῖς δόξαις συντίϑεται.
before the Trojan War. He said Pelops was Paphlagonian by birth, but others record that he was Lydian; Euphorion (fr. 135 Scheidw.) agrees with both opinions.
357-59d.
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d. 〈μενεδήϊος:〉
γράφεται Ἐνετήιος. Lg Gm
d. 〈steadfast in battle:〉 it is written Enetian. Lg Gm
357-59e.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1197
e.
τὸ δὲ
τοῦ καί περ ἀφ’ αἵματος εὐχετόωνται
περισσὸν ἔχει τὸν περ· ἀπὸ τοῦ Πέλοπος γὰρ ἔλεγον κατάγεσϑαι οἱ Παφλαγόνες. P
e. The phrase 'and although they boast to be of his blood' has the 'per' as redundant; for the Paphlagonians said they were descended from Pelops. P
360-63a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1198
360—63 a. ἔστι δέ τις ἄκρη Ἑλ〈ίκης〉:
ὅτι ἡ Κάραμβις ἄκρα ὑψηλή τε καὶ καταρρὼξ τῆς Παφλαγονίας καὶ εἰς τὸ πέλαγος τείνει πρὸς ἄρκτον, μνημονεύει καὶ Ἔφορος ἐν δ' (70 fg 41 J.). ὁ δὲ
νοῦς· ἔστι δέ τις ἄκρα καὶ ἐξοχὴ ὑψηλὴ εἰς τὸ πέλαγος τείνουσα, κατεναντίον τῆς Ἑλίκης Ἄρκτου κειμένη, ὑφ’ ἧς καὶ αἱ τοῦ Βορέου ἄελλαι περισχίζονται, τουτέστιν αἱ πνοαί. ἔστι δὲ ὑπέρβατον, καὶ ἡ ὑπὲρ ἀντὶ τῆς ὑπό· ὑφ’ ἧς καὶ αἱ τοῦ Βορέου πνοαὶ σχίζονται.
360-63a. There is a headland of Helice: that the Carambis headland is high and precipitous in Paphlagonia and stretches into the sea toward the north, Ephorus also mentions in book 4 (70 fr. 41 J.). The sense: there is a headland and high projection stretching into the sea, lying opposite the Bear of Helice, by which the blasts of Boreas are split, that is, the winds. It is a hyperbaton, and 'hypo' is used for 'hyper': by which the blasts of Boreas are split.
360-63b.
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b. ἴσως δὲ βέλτιον λαμβάνειν τὴν ὑπὲρ 〈ἀντὶ τοῦ ἐπάνω· ὑπὲρ〉
τῆς Καράμβιδος καὶ αἱ πνοαὶ τοῦ Βορέου σχίζονται ἤτοι διαλύονται. εἰ γὰρ ἐν ταῖς κορυφαῖς τῶν ὑψηλῶν ὀρέων νηνεμία ἐστίν, ὡς οἱ φυσιολόγοι ἀξιοῦσι, πολλῷ μᾶλλον ὑπὲρ ἐκείνας. διὸ καὶ ἐπάγει· οὕτως ἀνὰ τὸ πέλαγος τετραμμένη τῷ
αἰϑέρι κύρει
καὶ προσπελάζει. P
b. Perhaps it is better to take 'hyper' as 'above': above Carambis the blasts of Boreas are split or dispersed. For if on the peaks of high mountains there is calm, as the natural philosophers claim, much more so above them. Therefore he adds: so turned toward the sea it reaches and approaches the aether. P
360-63c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1200
c. 〈αἰϑέρι κύρει:〉
ἡ Κάραμβις τῷ αἰϑέρι προσεγγίζει. Lg
c. 〈reaches the aether:〉 Carambis approaches the aether. Lg
367-68a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1205
367—68 a. ἐρεύγονται:
ἠχοῦσι, ῥέουσι μετὰ ἤχου. Lg (P)
367-68a. They roar: they resound, they flow with a sound. Lg (P)
367-68b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1206
b. μετὰ τόν δ’ ἀγχίρρ〈ο〉ος Ἶρις:
μετὰ δὲ τὸν Ἅλυν πλησίον ῥεῖ ὁ Ἶρις, ἐλάττων ὢν τοῦ Ἅλυος κατὰ τὸ μέγεϑος.
λευκῇσι
δὲ ἀντὶ τοῦ καϑαραῖς.
b. And after it the swift-flowing Iris: after the Halys the Iris flows nearby, being smaller than the Halys in size. 'With white' instead of 'with pure'.
367-68c.
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c. 〈Ἶρις:〉
ποταμὸς Παφλαγονίας. Lg
c. Iris: a river of Paphlagonia. Lg
369-72a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1208
369—72 a. κεῖϑεν δὲ προτ〈έρωσε〉:
ἐκεῖϑεν δὲ προελϑοῦσιν ἀκτήν τινα εἶναί φησιν ἐκκειμένην εἰς ϑάλασσαν· κάμψαντι δὲ αὐτὴν κόλπον εἶναι, εἰς ὃν καταφέρεσϑαί φησι τὸν Θερμώδοντα ὑπὸ τὴν Θεμισκύρειον ἄκραν, ἔνϑα ᾤκησαν αἱ Ἀμαζόνες.
369-72a. And from there forward: from there, he says, as they proceed, there is a certain headland jutting out into the sea; and after rounding it, there is a gulf, into which he says the Thermodon flows down under the Themiscyrean headland, where the Amazons lived.
369-72b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1209
b. ὑπείροχος:
ὑπερέχων, ὑψηλός. Lg (P)
b. Prominent: projecting, high. Lg (P)
369-72c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1210
c. 〈Θερμώδοντος:〉
ποταμὸς Παφλαγόνων. Lg
c. Thermodon: a river of the Paphlagonians. Lg
369-72d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1211
d. μύρεται:
ἀντὶ τοῦ ἐκρεῖ. συναπτέον δὲ οὕτω· τὸ στόμα Θερμώδοντος κόλπῳ μύρεται.
διαειμένος
δὲ κατὰ ἀντιστροφὴν διαφερόμενος, μεϑ’ ὁρμῆς ῥέων, οἷον· διὰ πολλῆς γῆς ῥέων ὁ ποταμὸς ὁ
Θερμώδων κατὰ τὴν Θεμισκύρειον ἄκραν εἰς κόλπον εὐδινὸν ἐκρέει.
d. It flows: instead of 'it streams out'. It should be construed thus: the mouth of the Thermodon flows into a gulf. 'Divided' by antistrophe means 'scattered', 'flowing with force', as if: the river Thermodon, flowing through much land, streams out into a deep-eddying gulf at the Themiscyrean headland.
373-76a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1212
373—76 a. ἔνϑα δὲ Δοίαντος πεδ〈ίον〉:
Δοίας καὶ Ἄκμων ἀδελφοί· τίνος δὲ πατρός, οὐ φέρεται, ὡς φησι Φερεκύδης (3 fg 15 b J.).
373-76a. And there the plain of Doeas: Doeas and Acmon were brothers; but of what father, it is not recorded, as Pherecydes says (3 fg 15 b J.).
373-76a-cont.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1213
πλησίον δέ, φησί, τοῦ Δοίαντος πεδίου εἰσὶ τρεῖς πόλεις, ἔνϑα κατῴκουν αἱ Ἀμαζόνες, Λυκαστία, Θεμίσκυρα καὶ Χαδηςία. οἱ δὲ
Χάλυβες
ἔϑνος Σκυϑικόν μετὰ τὸν Θερμώδοντα, οἳ μέταλλα σιδήρου εὑρόντες μοχϑοῦσι περὶ τὴν ἐργασίαν. ἐκλήϑησαν δὲ Χάλυβες ἀπὸ Χάλυβος τοῦ Ἄρεως
υἱοῦ. μέμνηται αὐτῶν καὶ Καλλίμαχος (fg 35c Schn. = Pap. Soc. Ital. 1092, 48 sq.)· ‘Χαλύβων ὡς ἀπόλοιτο γένος, γειόϑεν ἀντέλλοντα κακὸν φυτὸν οἵ μιν ἔφηναν.’
Near the plain of Doeas, he says, there are three cities where the Amazons dwelt: Lycastia, Themiscyra, and Chadesia. The Chalybes are a Scythian people beyond the Thermodon, who discovered iron mines and toil at the working of them. They were called Chalybes from Chalybs, son of Ares. Callimachus also mentions them (fg 35c Schn. = Pap. Soc. Ital. 1092, 48 sq.): 'May the race of the Chalybes perish, who revealed the evil plant springing from the earth.'
373-76b.
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b. σμυγερώτατοι:
ἐπιπονέστατοι. Lg P
b. Most wretched: most toilsome. Lg P
373-76c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1215
c. 〈ἐργατίναι:〉
μοχϑηροί. Lg
377-80.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1216
377—80. Γενηταίην ὑπὲρ ἄκρην:
Γενηταία ἄκρα, κυρίως οὕτω λεγομένη ἀπὸ Γένητος ποταμοῦ, ἔνϑα Διὸς Ξενίου ἱερόν ἐστι. καὶ
Τιβαρηνοὶ
ἔϑνος Σκυϑικόν πλησιόχωρον Χαλύβων.
Μοσσύνοικοι
δὲ ἔϑνος καὶ αὐτὸ 〈Σκυϑικόν〉, ἀπὸ τῆς διαγωγῆς τὴν προση-
γορίαν ἐσχηκός. μόσσυνοι γὰρ οἱ ξύλινοι οἶκοι λέγονται, οἷς [καὶ αὐτοὶ] ἐχρῶντο· ὅπερ καὶ αὐτὸς αἰνιττόμενος ὑλήεσσαν γῆν αὐτοὺς οἰκεῖν ἔφη. ἀπὸ γοῦν τοῦ μόσσυνος, ὃ λέγεται ὁ ξύλινος οἶκος, ἐκλήϑησαν Μοσσύνοικοι.
377-80. Beyond the Genetaean headland: the Genetaean headland, properly so called from the river Genetos, where there is a sanctuary of Zeus Xenios. And the Tibareni are a Scythian people neighboring the Chalybes. The Mossynoeci are also a Scythian people, having acquired their name from their way of life. For 'mossyni' are called wooden houses, which they used; and he himself, hinting at this, said that they inhabit a wooded land. At any rate, from 'mossyn', which means a wooden house, they were called Mossynoeci.
382-85a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1218
382—85 a. λισσῇ ἐπικέλσετε νήσῳ:
τῇ τραχείᾳ καὶ ὑψηλῇ. ἡ δὲ νῆσος καλεῖται Ἀρητιάς. ἐν δὲ ταύτῃ τῇ νήσῳ αἱ Στυμφαλίδες ἦσαν ὄρνιϑες, ἀπὸ Στυμφάλου τῆς Ἀρκαδίας πόλεως ὑπὸ Ἡρακλέους διωχϑεῖσαι. ἐν ταύτῃ οὖν τῇ νήσῳ, φησί, παντοίᾳ σπουδῇ κατάχϑητε· ἐκεῖ γὰρ ὑμῖν ἐπιφανήσεταί τις ὠφέλεια.
382-85a. You will land on a smooth island: on the rugged and lofty one. The island is called Aretias. On this island were the Stymphalian birds, driven from Stymphalus, a city of Arcadia, by Heracles. On this island, then, he says, land with all haste; for there some benefit will appear to you.
382-85a-cont.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1219
λισσὴ
δὲ ἀντὶ τοῦ ὁμαλή. Ἀμερίας δὲ ἐν
Γλώσσαις
λισσὸν
τὸ ὑψηλὸν ἀποδίδωσιν. ὅτι δὲ ἡ νῆσος αὕτη ὄρνιϑας ἔχει τοξευούσας τοῖς πτεροῖς ὡς βέλεσιν, ἱστορεῖ καὶ Εὐριπίδης ἐν Φρίξῳ (fg 838 N.²).
λισσὴ instead of ὁμαλή (smooth). But Amerias in his Glossai renders λισσόν as 'high'. That this island has birds that shoot with their feathers as with arrows is also recorded by Euripides in Phrixus (fr. 838 N.²).
382-85b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1220
b. 〈ἀπειρέσιοι:〉
πολλοί. Lg
b. 〈ἀπειρέσιοι:〉 many. Lg
382-85c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1221
c. ἐφέπουσιν:
διατρίβουσιν. Lg P
c. ἐφέπουσιν: they pass time, they occupy themselves. Lg P
388-91a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1224
388—91 a. ἔνϑα γὰρ ὕμμιν:
ἐνταῦϑα γάρ, ἐν τῇ Ἀρητιάδι νήσῳ, ὑμῖν ὄφελος ἐκ τῆς ϑαλάσσης ἥξει ἄρρητον, δηλονότι διὰ τὸ
ναυάγιον. λέγει δὲ τοὺς Φρίξου καὶ Χαλκιόπης τῆς Αἰήτου ϑυγατρὸς παῖδας, οἵτινες ἐπὶ τὴν Ἑλλάδα στελλόμενοι διὰ τὸν Ἀϑάμαντος κλῆρον, ἐν ταύτῃ τῇ νήσῳ ναυαγήσαντές ἔτυχον ἐπιμελείας παρὰ τῶν ἡρώων καὶ ὁδηγοὶ αὐτοῖς εἰς τὴν Σκυϑίαν ἐγένοντο. εἰσὶ δὲ οὗτοι Ἄργος, Μέλας, Κυτίσωρος, Φρόντις.
388-91a. For there for you: for there, on the island of Ares, an unspeakable benefit will come to you from the sea, clearly through the shipwreck. He means the sons of Phrixus and Chalciope, daughter of Aeetes, who, when they were sailing to Greece because of the inheritance of Athamas, were shipwrecked on this island and happened to receive care from the heroes and became guides for them to Scythia. These are Argus, Melas, Cytisorus, Phrontis.
388-91b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1225
b. 〈ἀδευκέος:〉
τῆς ἀπροσδοκήτου, ἀντὶ τοῦ τῆς παρ’ ἐλπίδας ὑμῖν φανείσης. Lm
b. 〈ἀδευκέος:〉 of the unexpected, instead of 'of the one appearing to you beyond hope'. Lm
388-91c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1226
c. ἀδευκῆ
δὲ φησι τὴν ϑάλασσαν, ἤγουν πικράν· δεῦκος γὰρ τὸ γλυκύ.
ἄρρητον
δὲ φησι τὸ
ὄνειαρ
διὰ τὸ ἀπροσδόκητον τοῦ ναυαγίου. P
c. He calls the sea ἀδευκῆ, that is, bitter; for δεῦκος means sweet. He calls the benefit unspeakable because of the unexpectedness of the shipwreck. P
388-91d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1227
d. τῷ κέ τε φίλα φρο〈νέων〉:
διό, ἐπεὶ ὠφελήσει ὑμᾶς, εὐνοῶν ὑμῖν κελεύω κατέχειν.
d. τῷ κέ τε φίλα φρο〈νέων〉: therefore, since he will benefit you, being well-disposed to you I bid you to hold back.
388-91e.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1228
e. 〈ἀλλὰ τίη με:〉
ταῦτά φησιν, ἐπεὶ ἔλαϑεν ἑαυτὸν τὰ πάντα μέλλων λέγειν — τίνες τε εἴησαν οἱ συντευξόμενοι καὶ ὅπερ αὐτοῖς ποιήσουσιν — καὶ παρεκβαίνειν τῶν προαπαγγελϑέντων αὐτῷ· ἔφη
e. 〈ἀλλὰ τίη με:〉 he says this because he did not notice that he was about to say everything—who the people they would meet were and what they would do for them—and to go beyond what had been foretold to him; for he had said
388-91e-cont.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1229
γὰρ (v. 311 sqq.) τὰ πάντα ἀκριβῶς μὴ εἰπεῖν διὰ τὸ μὴ προσκροῦσαι τοῖς ϑεοῖς πάλιν. διὸ ἑαυτοῦ ἐπιλαμβάνεται.
for (v. 311 sqq.) that he would not say everything precisely, so as not to offend the gods again. Therefore he checks himself.
388-91f.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1230
f. 〈ἀλιτέσϑαι:〉
ἁμαρτεῖν. Lg
f. 〈ἀλιτέσϑαι:〉 to err. Lg
388-91g.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1231
g. 〈διηνεκέως:〉
καθόλου. Lg
g. 〈διηνεκέως:〉 throughout, in general. Lg
392-94a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1232
392—94 a. νήσου δὲ προτέρω 〈σε〉:
μετὰ δὲ τὴν νῆσον καὶ τὴν περαίαν γῆν οἰκοῦσιν οἱ Φίλυρες. ὑπεράνω δὲ τῶν Φιλύρων
καὶ ἔμπροσϑέν εἰσιν οἱ Μάκρωνες, ἔϑνος Σκυϑικόν 〈ἤ〉 ἄποικον τῶν Εὐβοέων· ἡ γὰρ Εὔβοια καὶ Μάκρις ἐκαλεῖτο διὰ τὴν ϑέσιν.
392-94a. But beyond the island: after the island and the opposite mainland dwell the Philyres. Above the Philyres and in front are the Macrones, a Scythian tribe or a colony of the Euboeans; for Euboea was also called Macris because of its position.
392-94b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1233
b. νήσου δὲ προτέ〈ρωσε〉:
τῆς δὲ νήσου τῆς Ἀρητιάδος
ἔμπροσϑεν καὶ τῆς κατὰ τὸ ἐναντίον γῆς οἰκοῦσι Φίλυρες, οἳ ἐκλήϑησαν ἀπὸ Φιλύρας τῆς Ὠκεανοῦ ϑυγατρός, γαμετῆς δὲ Κρόνου, μητρὸς δὲ Χείρωνος, ἐνταῦϑα διατριψάσης.
ἢ οὕτως· μετὰ δὲ τὴν νῆσον 〈καὶ〉 τὴν περαίαν γῆν νέμονται Φίλυρες.
b. But beyond the island: in front of the island of Ares and of the land opposite dwell the Philyres, who were named after Philyra, daughter of Oceanus, wife of Cronus, and mother of Chiron, who spent time there. Or thus: after the island and the opposite mainland the Philyres dwell.
392-94c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1234
c. περιώσια:
πολλά. φησὶ δὲ τοῦτο διὰ τὸ εἰς πολλὴν χώραν
διεσπάρϑαι αὐτούς.
c. περιώσια: many. He says this because they are scattered over a large territory.
392-94d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1235
d. 〈φῦλα Βεχείρων κτλ.:〉
ἔϑνη Σκυϑικά. Lg P
d. 〈φῦλα Βεχείρων κτλ.:〉 Scythian tribes. Lg P
397-98a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1239
397—98 a. ἀρήιοι:
ἤτοι οἱ κατὰ φύσιν πολεμικοὶ ἢ οἱ τῷ Ἄρει
φίλοι καὶ ἱεροί. Lm (P)
397-98a. ἀρήιοι: either those warlike by nature or those dear and sacred to Ares. Lm (P)
397-98b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1240
b. ἀλλ’ ἐνὶ νηὶ πείρε〈ϑ’〉:
ἀλλὰ πλεῖτε, φησίν, ἕως ἂν εἰς τὸ μυχώτατον τῆς ϑαλάσσης ἀφίκησϑε. μετὰ γὰρ τὴν Σκυϑίαν ἐστὶ τὸ τέλος τῆς ϑαλάσσης διὰ τὸ διαδέχεσϑαι τὴν Μαιώτιδα λίμνην, μεϑ’ ἣν ὁ Ἀρκτικός ἐστιν ὠκεανός. L
b. But on the ship you pierce: But sail, he says, until you reach the innermost part of the sea. For after Scythia is the end of the sea because the Maeotic lake succeeds it, after which is the Arctic ocean. L
397-98c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1241
c.
ἀλλὰ πείρετε, φησίν, καὶ πλέετε, ἤγουν ἕως ἂν τῇ μυχάτῃ καὶ ἐσχάτῃ ϑαλάσσῃ ἐγχρίμψητε, δηλονότι μέχρις ἂν εἰς τὸν μυχὸν ἀφίκησϑε τοῦ Εὐξείνου πόντου· ἐνταῦϑα γὰρ καὶ ἡ Σκυϑία τε- λευτᾷ. καὶ τὴν μὲν Σκυϑίαν διαδέχεται ἡ Σαρματία, τὸν δὲ Εὔξεινον ἡ Μαιῶτις· περιοικοῦσι δὲ τὴν Μαιῶτιν οἱ Σαρμάται, ὑπὲρ δὲ τοὺς
Σαρμάτας ὁ Σαρματικός ἐστι καὶ Ἀρκτικὸς ὠκεανός. P
c. But pierce, he says, and sail, that is, until you touch the innermost and farthest sea, clearly until you arrive at the innermost recess of the Euxine Pontus; for there Scythia also ends. And Sarmatia succeeds Scythia, and the Maeotis succeeds the Euxine; the Sarmatians dwell around the Maeotis, and beyond the Sarmatians is the Sarmatian and Arctic ocean. P
399-401a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1242
399—401 a. Κυταΐδος:
Κολχικῆς· Κύταια γὰρ πόλις Κολχίδος. ἔστι δὲ καὶ ἑτέρα Κύταια, πόλις τῆς Εὐρώπης, ὁμώνυμος τῇ Σκυϑικῇ,
399-401a. Cytaean: Colchian; for Cytaea is a city of Colchis. There is also another Cytaea, a city of Europe, with the same name as the Scythian one,
399-401a-cont.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1243
κατὰ τὸν εἴσπλουν τοῦ Εὐξείνου· ἐκεῖϑεν δὲ τὴν ἀρχὴν λαμβάνει. λέγεται δὲ οὕτως ὀνοματικῶς, ὅϑεν Κυταΐδα τὴν Μήδειαν προσαγορεύουσιν.
Ἀμαραντῶν δὲ περισπωμένως, ὡς φησιν Ἡρωδιανὸς ἐν τῇ Καϑόλου (I 222, 17 L.). ἔστι δὲ Ἀμαραντός πόλις ἐν Πόντῳ· ὡς δὲ
αὐτός φησιν, 〈Ἀμαραντά〉 ὄρη τῆς Κολχίδος, ἐξ ὧν ὁ Φᾶσις ποταμὸς καταφέρεται. ὅπερ ἀγνοήσας Ἡγέστρατος ὁ Ἐφέσιος Ἀμαραντίους ἀπέδωκε λειμῶνας τοῦ Φάσιδος διὰ τὸ εὐϑαλεῖς εἶναι καὶ ἀμαράντους. ὅτι δὲ τὰ Ἀμαραντὰ ὄρη ἔστι Κόλχων, ἱστορεῖ Κτησίας ἐν β' (fg 94 M. Herod. rec. Dind. 1844, App. 106). ὁ δὲ Φᾶσις φέρεται μὲν ἀπὸ
τῶν Ἀρμενίας ὀρῶν, ὡς φησιν Ἐρατοσϑένης (fg III B 75 Berger), ἐκδίδωσι δὲ κατὰ Κόλχους εἰς ϑάλασσαν.
Κίρκαιον δὲ τόπος ἐστὶ τῆς Κολχίδος, ἀπὸ Κίρκης τῆς Αἰήτου ἀδελφῆς, ἢ πεδίον. οὐ δύναται δὲ ἀπὸ τῆς ἑτέρας Κίρκης ὠνομάσϑαι. ἐγένοντο γὰρ Κίρκαι δύο, περὶ ὧν ἐν τοῖς ἑξῆς ἐροῦμεν. καὶ Τίμαιος
(fg 9 M. I 195) δὲ φησι πεδίον ἐν Κόλχοις εἶναι Κίρκαιον.
at the entrance of the Euxine; from there it takes its beginning. It is used thus as a proper name, whence they call Medea Cytaean. Amarantian with circumflex accent, as Herodian says in the General Prosody (I 222, 17 L.). Amarantos is a city in Pontus; but as he himself says, the Amaranta are mountains of Colchis, from which the river Phasis flows down. Ignorant of this, Hegestratus of Ephesus rendered Amarantians as meadows of the Phasis because they are flourishing and unfading. That the Amaranta are mountains of the Colchians, Ctesias relates in book 2 (fg 94 M. Herod. rec. Dind. 1844, App. 106). The Phasis flows from the mountains of Armenia, as Eratosthenes says (fg III B 75 Berger), and empties into the sea at Colchis. Circaeum is a place in Colchis, named after Circe, the sister of Aeetes, or a plain. It cannot be named after the other Circe. For there were two Circes, about whom we will speak in what follows. And Timaeus (fg 9 M. I 195) says that there is a plain in Colchis called Circaeum.
399-401b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1244
b. Κιρκαίοιο:
προπαροξύνεται Κίρκαιον. Lg (P)
b. Circaean: Circaeum is accented on the antepenult. Lg (P)
404-05a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1245
404—05 a. ἄλσος τε σκιόειν:
ἀντὶ τοῦ σκιόεν. ὁ δὲ Ἑλλάνικος
404-05a. Shady grove: instead of shady. Hellanicus
404-05a-cont.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1246
(4 fg 129 J.) ἐν τῷ ἱερῷ τοῦ Διός φησι κεῖσϑαι τὸ δέρας. τοῦ δὲ ἐν Κόλχοις λεγομένου Ἀρείου πεδίου καὶ τοῦ αὐτόϑι Ἄρεως τεμένους μέμνηνται πολλοί. φησὶ δέ, ὅτι τὸ χρυσοῦν δέρας ἀνάκειται ἐν τῷ τοῦ Ἄρεως ἄλσει ἐπί τινος φηγοῦ, φυλασσόμενον ὑπὸ δράκοντος τεραστίου
τὸ μέγεϑος. τὸ δὲ σκιόειν ἀντὶ τοῦ σκιόεν κατὰ Ἰωνικὴν πρόσϑεσιν τοῦ ι.
(4 fg 129 J.) says that the fleece lies in the sanctuary of Zeus. Many mention the so-called Ares' plain in Colchis and the precinct of Ares there. He says that the golden fleece is dedicated in the grove of Ares on a certain oak, guarded by a monstrous dragon in size. Shady instead of shady according to the Ionic addition of the iota.
404-05b.
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b. 〈τέρας:〉
ἀντὶ τοῦ ϑαῦμα. Lg
b. Monster: instead of wonder. Lg
413-18a.
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413—18 a. ἀσπαστῶς κεν παρὰ σέο:
ἡδέως ἂν παρὰ σοῦ μάϑοιμι, εἰ καὶ ὑποστρέψαντες ἐκ Κόλχων ἐκφευξόμεϑα.
413-18a. Gladly from you: gladly would I learn from you, if indeed we shall return from Colchis and escape.
413-18b.
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b.
δύο δὲ μάλιστα ἐφίεται ὁ Ἰάσων μαϑεῖν παρὰ τοῦ Φινέως· ἓν μέν, πῶς ἂν αὖϑις κατὰ τὴν ὑποστροφὴν διαπλεύσαι τὰς Συμπληγάδας· δεύτερον, πῶς ἂν μέχρι τῆς Κολχίδος ἀφίκοιτο διαπλεύσας τοσαύτην
ϑάλασσαν. τὸ δὲ δυσχερὲς τοῦ πλοῦ ἐνέφηνε διὰ τοῦ τὴν Κολχίδα κεῖσϑαι ἐπὶ τὰ ἔσχατα τῆς γῆς καὶ τοῦ Πόντου. P
b. Jason especially desires to learn two things from Phineus: first, how he might sail back through the Symplegades on his return; second, how he might reach Colchis after sailing across so great a sea. He indicated the difficulty of the voyage by saying that Colchis lies at the ends of the earth and of the Pontus. P
413-18c.
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c. Αἶα δὲ Κολχίς:
ἡ Αἶα πόλις τῆς Κολχίδος, αὕτη ἐπ’ ἐσχάτοις κεῖται τῆς οἰκουμένης.
c. Aea, a Colchian city: Aea is a city of Colchis; it lies at the ends of the inhabited world.
421-22a.
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421—22 a. ἐπεὶ δαίμων:
ἐκ δὲ τῆς Αἴας, φησίν, τουτέστιν ἐκ τῶν Κόλχων, ϑεὸς ὑμῖν καθηγήσεται, καὶ εἰς τὴν Αἶαν πλέουσι πολλοὶ ἔσονται καθόλου πομποί.
421-22a. Since a god: From Aea, he says, that is, from the Colchians, a god will guide you, and for those sailing to Aea there will be many escorts in general.
421-22b.
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b. ἐξ Αἴης:
ἄλλος ὑμῖν, φησί, γενήσεται πλοῦς ἐκ τῆς Αἴας. τοῦτο δὲ λέγει, παρόσον οὐ διὰ τῶν Συμπληγάδων ὑποστρέψουσιν.
b. From Aea: Another voyage, he says, will be yours from Aea. He says this because they will not return through the Symplegades.
423-24.
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423—24. ἀλλά, φίλοι, φρά〈ζεσϑε〉:
διὰ φροντίδος ἔχετε, φησί, τὴν ἐκ τῆς Ἀφροδίτης δολίαν βοήϑειαν.
423-24. But, friends, take thought: Keep in mind, he says, the cunning help from Aphrodite.
431-32.
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431—32.
τὸ δὲ
ὅσσον ἄπωϑεν ἤλασαν
ἀντὶ τοῦ ὅσον μακρὰν ἐπορεύϑησαν. P
431-32. "But as far as they drove" instead of "as far as they traveled." P
441-42.
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441—42. εἰ δὲ καὶ ὀφϑαλμ〈οῖσι〉:
εἰ δὲ καὶ ἀναβλέψαι ϑεῶν τίς σε ποιήσειεν, χαρείην ἂν ὅσον [ὡς] εἰ σωϑείην εἰς τὴν πατρίδα. L
441-42. "But if with eyes": But if one of the gods should make you see again, I would rejoice as much as if I were saved to my fatherland. L
451-52.
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451—52. 〈οἳ〉 καὶ πρόσϑεν ἐπ’ ἤματι:
οἵτινες συνεχῶς ἤρχοντο πρὸς αὐτόν. τὸ ἑξῆς· φέροντες μέρος τῆς ἰδίας τροφῆς. Lm (P)
451-52. "Who even before day after day": Who continually came to him. The order: bringing a portion of their own food. Lm (P)
456-57.
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456—57. σὺν τοῖσι δ’ ἵκανε Παραίβιος:
ὁ μὲν Ἀπολλώνιος
τὸν Παραίβιον φίλον Φινέως εἶναί φησιν, οἱ δὲ ἄλλοι δοῦλον εἶναι πιστόν. οἱ δὲ περὶ τὸν Παραίβιον, φησίν, ἐχάρησαν ἰδόντες τοὺς ἥρωας.
456-57. "And with them came Paraebius": Apollonius says that Paraebius was a friend of Phineus, but others say he was a faithful slave. Those around Paraebius, he says, rejoiced when they saw the heroes.
458-60a.
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458—60 a. 〈αὐτός:〉
ὁ Φινευς δηλονότι. Lg
458-60a. "Himself": Phineus, clearly. Lg
458-60b.
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b. αὐτὸς
γὰρ ὁ Φινεὺς
ὑπεμυϑήσατο
καὶ προεῖπε τῷ Παραιβίῳ τὴν τῶν ἡρώων ἔλευσιν. συνάπτειν μὲν γὰρ δεῖ τὴν ὑπὸ τῷ ἐμυϑήσατο,
λαμβάνειν δὲ ἀντὶ τῆς πρό· ὥσπερ καὶ τὸ ‘ὑπειπών’ (Ar. Vesp. 55) ἀντὶ τοῦ προειπών. P
b. For Phineus himself had spoken beforehand and foretold to Paraebius the coming of the heroes. One must connect the preposition "hypo" with "emythesato" and take it as "pro" (before); just as "hypeipon" (Aristophanes, Wasps 55) is used for "proeipon" (having said beforehand). P
458-60c.
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c. 〈Θυνίδι γαίῃ:〉
τὴν περὶ τὸν Βόσπορον χώραν πάλιν (cf. v. 177) Θυνίδα εἶπεν. Lm
c. "In the Thynian land": He again called the region around the Bosporus Thynian (cf. v. 177). Lm
458-60d.
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d. ὅρα δέ, ὅτι Θυνίδα γῆν εἶπεν, ἐν ᾗ κατῴκει ὁ Φινεύς, ὡς
εἶναι μέρος τι Θράκης, ὃ καλεῖται Θυνίς. P
d. Note that he said "Thynian land," in which Phineus dwelt, as being a part of Thrace which is called Thynis. P
471-75a.
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471—75 a. εὖτε γὰρ οὖν ὡς πλεῖστα κά〈μοι〉:
ὁ Παραί-
471-75a. "For whenever he had toiled most": Paraebius,
471-75a-cont.
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βιος, φησί, πατρικὴν ἁμαρτίαν ἀποτιννὺς ἀεὶ ἐν ἀπορίᾳ ἦν βίου, καὶ εἰ πλεῖστα μοχϑήσειεν.
he says, paying for his father's sin, was always in want of livelihood, even if he toiled exceedingly.
471-75b.
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b. χρησμοσύνη:
ἀπορία, πενία, ἔνδεια. Lg (P)
b. "Want": Lack, poverty, need. Lg (P)
476-83a.
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476—83 a. Ἁμαδρυάδος νύμφης:
Ἁμαδρυάδας νύμφας
Μνησίμαχος (fg 3 M. IV 453) φησι διὰ τὸ ἅμα ταῖς δρυσὶ γεννᾶσϑαι· ἢ ἐπεὶ δοκοῦσιν ἅμα ταῖς δρυσὶ φϑείρεσϑαι, νύμφαι Ἁμαδρυάδες λέγονται. Χάρων δὲ ὁ Λαμψακηνός (fg 12 M. I 35) ἱστορεῖ, ὡς ἄρα Ῥοῖκος, ϑεασάμενος δρῦν ὅσον οὔπω μέλλουσαν ἐπὶ γῆς καταφέρεσϑαι, προσέταξε τοῖς παισὶν ὑποστηρίξαι ταύτην. ἡ δὲ μέλλουσα συμφϑείρεσϑαι
τῇ δρυὶ νύμφη ἐπιστᾶσα τῷ Ῥοίκῳ χάριν μὲν ἔφασκεν εἰδέναι ὑπὲρ τῆς σωτηρίας, ἐπέτρεπεν δὲ αἰτήσασϑαι ὅ τι βούλοιτο. ὡς δὲ ἐκεῖνος ἠξίου συγγενέσϑαι αὐτῇ, ὑπέσχετο δοῦναι τοῦτο· φυλάξασϑαι μέντοι γε ἑτέρας γυναικὸς ὁμιλίαν παρήγγειλεν, ἔσεσϑαι δὲ μεταξὺ αὐτῶν ἄγγελον μέ- λισσαν. καί ποτε πεσσεύοντος αὐτοῦ παρίπτατο ἡ μέλισσα· πικρότερον
δέ 〈τι〉 ἀποφϑεγξάμενος εἰς ὀργὴν ἔτρεψε τὴν νύμφην, ὥστε πηρω- ϑῆναι αὐτόν, καὶ Πίνδαρος δὲ φησι, περὶ νυμφῶν ποιούμενος τὸν λόγον (fg 165 Schr.)· ‘ἰσοδένδρου τέκμαρ αἰῶνος λαχοῦσα’.
ὁ οὖν τοῦ Παραιβίου πατὴρ ἐκκόπτων δρῦν παρεκαλεῖτο ὑπὸ νύμφης μὴ τεμεῖν αὐτήν· συγγεγεννημένη γὰρ οὖσα ἐὰν ἐκκοπῇ, αἰτίαν
476-83a. Of the Hamadryad nymph: Mnesimachus (fr. 3 M. IV 453) says that they are called Hamadryad nymphs because they are born together with the oaks; or because they are thought to perish together with the oaks, they are called Hamadryad nymphs. Charon of Lampsacus (fr. 12 M. I 35) relates that Rhoecus, seeing an oak that was on the point of falling to the ground, ordered his children to prop it up. The nymph who was about to perish along with the oak appeared to Rhoecus and said that she was grateful for her preservation, and allowed him to ask for whatever he wanted. When he asked to have intercourse with her, she promised to grant this; but she warned him to avoid intercourse with any other woman, and said that a bee would be a messenger between them. And once, while he was playing draughts, the bee flew up; and he made some rather harsh remark, which turned the nymph to anger, so that he was maimed. Pindar too, speaking about nymphs (fr. 165 Schr.), says: 'having obtained a token of a life equal to a tree's.' So the father of Paraebius, when cutting down an oak, was entreated by the nymph not to cut it; for since she had been born together with it, if it were cut down, she would be responsible for her own death. When he disobeyed, the divine power was angry with him and his descendants and became the cause of evils.
476-83a-cont.
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αὐτῇ ἔσεσϑαι ϑανάτου. ἀπιϑήσαντος δὲ αὐτοῦ νεμεσῆσαι τὸ δαιμόνιον αὐτῷ τε καὶ τοῖς ἐγγόνοις καὶ κακῶν γενέσϑαι παραίτιον.
to her, death would be caused. When he disobeyed, the divine power was angry with him and his descendants and became the cause of evils.
476-83b.
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b. ἀϑέριξε:
ἀντὶ τοῦ ἠμέλησε. Lg (P)
b. ἀϑέριξε: instead of 'he neglected.' Lg (P)
476-83c.
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c. 〈ἤ μιν:〉
ἥτις αὐτόν. Lg
c. 〈ἤ μιν:〉 which (fem.) him. Lg
476-83d.
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d. 〈πρέμνον:〉
στέλεχος. Lg
476-83e.
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e. νηκερδῆ:
ἀνωφελή. Lg (P)
e. νηκερδῆ: unprofitable. Lg (P)
476-83f.
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483-84.
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483—84. ἔγωγε μέν, εὖτ’ ἀφίκα〈νεν〉:
πρὸς ἐμὲ ὅτε ἦλϑε, φησίν, ὁ Παραίβιος μαντευσόμενος καὶ τὴν ἀτυχίαν ἀνεκοινώσατο, ἔγνων
αὐτὸν ὑπὲρ τῆς τοῦ πατρὸς ἁμαρτίας δίκην ἀποτιννύντα.
483-84. ἔγωγε μέν, εὖτ’ ἀφίκα〈νεν〉: To me, he says, when Paraebius came to consult the oracle and communicated his misfortune, I recognized that he was paying the penalty for his father's sin.
498-527a.
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498—527 a. ἦρι δ’ ἐτησίαι αὖραι:
οἱ ἐτησίαι ἄρχονται πνεῖν τοῦ ἡλίου ὄντος ἐν Καρκίνῳ περὶ τὴν ἐσχάτην μοῖραν, μέχρις οὗ Λέοντα παρέλϑῃ, ὡς καὶ Ἄρατος (Phaen. 151 sqq.)·
498-527a. ἦρι δ’ ἐτησίαι αὖραι: The Etesian winds begin to blow when the sun is in the last part of Cancer, until it passes Leo, as Aratus also says (Phaen. 151 ff.).
498-527a.
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‘ἠελίου τὰ πρῶτα συνερχομένοιο Λέοντι, τῆμος καὶ κελάδοντες ἐτησίαι εὐρέι πόντῳ
ἀϑρόοι ἐμπίπτουσι.’ ἐπιφέρει καὶ Ἀπολλώνιος, δι’ ἣν αἰτίαν πνέουσι τῷ ϑέρει. τοῦ γὰρ
κατηστερισμένου Κυνὸς φλέγοντος τὰς Κυκλάδας νήσους καὶ πολὺν χρόνον αὐχμοῦ τε καὶ ἀφορίας οὔσης, οἱ τὴν Κέω κατοικοῦντες ἐκ ϑεοπροπίου ἐπεκαλέσαντο Ἀρισταῖον τὸν Ἀπόλλωνος καὶ Κυρήνης ἐκ Φϑίας. ὁ δὲ παραλαβών τινας ἐξ Ἀρκαδίας ἦλϑεν εἰς τὴν Κέω καὶ Διὸς ἱερὸν ἱδρύσατο Ἰκμαίου ἕνεκα τοῦ τοὺς ὄμβρους γίνεσϑαι, καὶ τὸν Κύνα ἐξ-
ιάσατο, καὶ ἐνομοϑέτησε κατ’ ἐνιαυτὸν τοῖς Κείοις μεϑ’ ὅπλων ἐπιτηρεῖν τὴν ἐπιτολὴν τοῦ Κυνὸς καὶ ϑύειν αὐτῷ. ὅϑεν οἱ ἐτησίαι πνέουσι κατα- ψύχοντες τῷ ϑέρει τὴν γῆν, καὶ αὐχμοῦ ἀπηλλάγησαν οἱ Ἕλληνες.
περὶ δὲ τῆς Κυρήνης Πίνδαρος ἱστορεῖ ἐν Πυϑιονίκαις (IX), ὡς παρϑένος οὖσα μέχρι πολλοῦ συνεκυνήγει τῷ Ἀπόλλωνι. διαπαλαί-
ουσα δέ ποτε λέοντι ἠγαπήϑη ὑπὸ Ἀπόλλωνος· ὃς καὶ ἁρπάσας αὐτὴν διεκόμισεν εἰς τὴν νῦν ἀπ’ αὐτῆς καλουμένην Κυρήνην τῆς Λιβύης, καὶ μιγείς Ἀρισταῖον ἐποίησεν. Φερεκύδης (3 fg 58 J.) δέ φησι καὶ Ἀρί- αιϑος (fg 4 M. IV 319), ἐπὶ κύκνων αὐτὴν ὀχηϑεῖσαν κατὰ Ἀπόλλωνος προαίρεσιν εἰς τὴν Κυρήνην ἀφικέσϑαι, Ἀγροίτας δὲ ἐν α΄ Λιβυκῶν (fg 2
M. IV 294) ὑπὸ Ἀπόλλωνος εἰς Κρήτην αὐτὴν κομισϑῆναι, ἐκεῖϑεν δὲ εἰς Λιβύην. ἀδελφὴ δὲ Κυρήνης Λάρισα, ἧς ὁμώνυμος πόλις ἐν Θεσσα- λίᾳ. τινὲς δέ φασι τὴν Κυρήνην Πηνειοῦ ϑυγατέρα γενέσϑαι, κακῶς· ἔνεμεν γὰρ παρ’ αὐτῷ ϑρέμματα, οὐκέτι δὲ καὶ ϑυγάτηρ αὐτοῦ ἦν. Μνασέας (fg 39 M. III 156) δέ φησι κατ’ ἰδίαν αὐτὴν προαίρεσιν εἰς
Λιβύην ἐληλυϑέναι, οὐχ ὑπ’ Ἀπόλλωνος διαχϑεῖσαν. Ἀκέσανδρος δὲ ἐν τοῖς Περὶ Κυρήνης (fg 5 M. IV 285) ἱστορεῖ, ἐπ’ Εὐρυπύλου βασι-
“When the first parts of the sun come together with Leo, then the loud Etesian winds fall thickly upon the broad sea.” Apollonius also adds the reason why they blow in summer. For when the deified Dog Star was scorching the Cycladic islands and there was a long period of drought and crop failure, the inhabitants of Ceos, in accordance with an oracle, summoned Aristaeus, the son of Apollo and Cyrene, from Phthia. He took some men from Arcadia and came to Ceos, and established a sanctuary of Zeus Icmaius for the sake of bringing about rains, and he propitiated the Dog Star, and he ordained that the Ceans should annually watch for the rising of the Dog Star in arms and sacrifice to it. Hence the Etesian winds blow, cooling the earth in summer, and the Greeks were relieved from drought. About Cyrene, Pindar relates in the Pythian Odes (IX) that she remained a virgin for a long time and hunted with Apollo. Once, while wrestling with a lion, she was loved by Apollo; he seized her and carried her to the place now called Cyrene in Libya after her, and having intercourse with her he fathered Aristaeus. Pherecydes (3 fr. 58 J.) and Ariaethus (fr. 4 M. IV 319) say that she was carried on swans, by Apollo's design, to Cyrene, while Agroetas in the first book of his Libyan History (fr. 2 M. IV 294) says she was brought by Apollo to Crete, and from there to Libya. Cyrene's sister was Larisa, after whom a city in Thessaly is named. Some say that Cyrene was the daughter of Peneus, wrongly; for she tended flocks by him, but she was not his daughter. Mnaseas (fr. 39 M. III 156) says that she went to Libya of her own accord, not conveyed by Apollo. Acesander in his work On Cyrene (fr. 5 M. IV 285) relates that when Eurypylus was king of Libya, Cyrene was brought over by Apollo; and when a lion was ravaging the land, Eurypylus offered the kingship as a prize to whoever killed the lion, and she killed it; and her children were Autuchus and Aristaeus. Phylarchus (81 fr. 16 J.) says that she came to Libya with a larger group; and when they were sent out to hunt, she went out with them. Some trace the lineage of various Aristaei, as also Bacchylides (fr. 62 B. III 587 = 45 Blass-Snell): one was the son of Carystus, another of Chiron, another of Earth and Heaven, and the one from Cyrene.
498-527a-cont.
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λεύοντος Λιβύης ὡς ὑπὸ Ἀπόλλωνος διακομισϑείη ἡ Κυρήνη· λέοντος δὲ τὴν χώραν λυμαινομένου προϑείη τὴν βασιλείαν ὁ Εὐρύπυλος ἆϑλον τῷ ἀποκτενοῦντι τὸν λέοντα, τὴν δὲ διαχρήσασϑαι αὐτόν· παῖδας δὲ αὐτῆς γενέσϑαι Αὐτοῦχον καὶ Ἀρισταῖον. φησὶ δὲ αὐτὴν Φύλαρχος
(81 fg 16 J.) ἐλϑεῖν μετὰ πλειόνων εἰς Λιβύην· τούτων δὲ ἐκπεμ- φϑέντων ἐπὶ τὴν κυνηγίαν τούτοις καὶ αὐτὴν συνεξελϑεῖν.
τινὲς δ’ Ἀρισταίους γενεαλογοῦσιν, ὡς καὶ Βακχυλίδης (fg 62 B. III 587 = 45 Blass-Snell)· τὸν μὲν Καρύστου, ἄλλον δὲ Χείρωνος, ἄλλον δὲ Γῆς καὶ Οὐρανοῦ, καὶ τὸν Κυρήνης.
when Eurypylus was king of Libya, Cyrene was brought over by Apollo; and when a lion was ravaging the land, Eurypylus offered the kingship as a prize to whoever killed the lion, and she killed it; and her children were Autuchus and Aristaeus. Phylarchus (81 fr. 16 J.) says that she came to Libya with a larger group; and when they were sent out to hunt, she went out with them. Some trace the lineage of various Aristaei, as also Bacchylides (fr. 62 B. III 587 = 45 Blass-Snell): one was the son of Carystus, another of Chiron, another of Earth and Heaven, and the one from Cyrene.
498-527b.
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b. ὅτι ἐτησίαι
ἔπνευσαν Ἀρισταίου αἰτησαμένου, ὃς ἦν Κυρήνης τῆς Ὑψέως καὶ Ἀπόλλωνος, ἀδελφὸς δὲ Αὐτούχου. ἀλλ’ ὁ μὲν ἐν Λι- βύῃ 〈. . .〉, Ἀρισταῖος δὲ ἐν τῇ Κέῳ εὑρὼν τὰ μελισσουργικὰ πρῶτος καὶ τὴν τοῦ ἐλαίου κατεργασίαν. καὶ κατακαλεσάμενος τοὺς ἐτησίας Ζεὺς Ἀρισταῖος ἐκλήϑη καὶ Ἀπόλλων Ἀγρεὺς καὶ Νόμιος.
b. That the Etesian winds blew at the request of Aristaeus, who was the son of Cyrene, daughter of Hypseus, and Apollo, and brother of Autuchus. But he in Libya 〈...〉, while Aristaeus in Ceos first discovered beekeeping and the processing of olive oil. And having invoked the Etesian winds, Zeus Aristaeus was called also Apollo Agreus and Nomius.
498-527c.
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c. Κυρήνη πέφαταί τις:
ὅτι Κυρήνην τὴν Ὑψέως ὁ Ἀπόλλων ϑεασάμενος παρὰ Πηνειὸν εἰς Λιβύην ἐκόμισεν, ἔνϑα ἐμίγη αὐτῇ, ὅπου καὶ Κυρήνη πόλις ἔκτισται, 〈καὶ〉 τὸν Ἀρισταῖον ἐγέννησε, πολλοὶ ἱστο- ρήκασι. λέγουσι δὲ τὴν Κυρήνην οἱ μὲν Πηνειοῦ, οἱ δὲ Ὑψέως τοῦ Πηνειοῦ. L
c. Cyrene is said to have been: many have recorded that Apollo, seeing Cyrene, daughter of Hypseus, by the Peneius, brought her to Libya, where he had intercourse with her, where also the city Cyrene was founded, and he begot Aristaeus. Some say Cyrene was daughter of Peneius, others of Hypseus son of Peneius. L
498-527d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1288
d. πέφαται:
λέγεται, ἱστορεῖται. Lg P
d. πέφαται: is said, is related. Lg P
498-527e.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1289
e. Αἱμονίης:
τῆς Θεσσαλίας, ἀπὸ Αἵμονος υἱοῦ Ἄρεως.
e. Αἱμονίης: of Thessaly, from Haemon son of Ares.
498-527f.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1290
f. χϑονίης:
ταῖς ἐγχωρίαις. Lg P
f. χϑονίης: to the native women. Lg P
498-527g.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1291
g. Μυρτώσιον 〈αἶπος〉:
τόπος περὶ Κυρήνην ἢ ἄκρα. Lg P
g. Μυρτώσιον 〈αἶπος〉: a place near Cyrene or a headland. Lg P
498-527h.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1292
h. Ἀγρέα καὶ Νόμιον:
〈Ἀγρέα μέν,〉 ὅτι ἐν ἀγρῷ ἐμίγη τῇ
h. Ἀγρέα καὶ Νόμιον: 〈Agreus,〉 because Apollo had intercourse with his mother in the field;
498-527h-cont.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1293
μητρὶ αὐτοῦ ὁ Ἀπόλλων· Νόμιον δέ, ὅτι νεμούσῃ τῇ μητρὶ ἐμίγη, οἱ δέ, ὅτι τὴν κατὰ τοὺς ἀγροὺς ϑεραπείαν τοῖς νομεῦσιν εἰσηγήσατο.
Nomius, because he had intercourse with his mother while she was pasturing; others, because he introduced the care of the fields to the shepherds.
498-527i.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1294
i. μακραίωνα:
πολυχρόνιον. Lg (P)
i. μακραίωνα: long-lived. Lg (P)
498-527k.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1295
k. καὶ ἀγρότιν:
ὅτι φιλοκύνηγος ἦν. ἱστορεῖται γὰρ καὶ ἐν τῇ
Λιβύῃ βασιλεύοντος Εὐρυπύλου χειρώσασϑαι λέοντα.
k. καὶ ἀγρότιν: because she was fond of hunting. For it is related that in Libya, when Eurypylus was king, she subdued a lion.
498-527l.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1296
l. 〈ἀεξηϑέντι:〉
αὐξήσαντι. Lg
l. 〈ἀεξηϑέντι:〉 having grown. Lg
498-527m.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1297
m. ἀκεστορίην τε ϑεοπρο〈πίας〉:
ὑπὸ Μουσῶν γὰρ αὐτὸν τὴν ἰατρικὴν καὶ τὴν μαντικὴν δεδιδάχϑαι φασὶν καὶ πρὸς γάμον Αὐτο- νόην λαβεῖν, δηλαδὴ τὴν Κάδμου ϑυγατέρα.
m. ἀκεστορίην τε ϑεοπρο〈πίας〉: for they say that he was taught medicine and prophecy by the Muses and took Autonoe as wife, clearly the daughter of Cadmus.
498-527n.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1298
n. ϑέσαν ἤρανον:
καὶ τῶν ἰδίων ποιμνίων προστάτην αὐτὸν ἐποίησαν αἱ Μοῦσαι. Ἀϑαμάντιον δὲ πεδίον οὕτω καλούμενον περὶ τὴν Ἅλον· κατῴκησε γὰρ Ἀϑάμας ἐν Ἅλῳ, τῇ νόσῳ τῆς βασιλείας ἐξελϑών.
n. ϑέσαν ἤρανον: and the Muses made him guardian of their own flocks. The Athamantian plain is so called around Halus; for Athamas dwelt in Halus, having left the island of his kingdom.
498-527o.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1299
o. Ὄϑρυς
ὄρος Θεσσαλίας ὑψηλόν, καὶ ὁ Ἀπιδανὸς δὲ
ποταμὸς Θεσσαλίας.
o. Othrys is a high mountain of Thessaly, and the Apidanus is a river of Thessaly.
498-527p.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1300
p. Μινωΐδας:
τὰς Κυκλάδας φησίν, ἐπεὶ Μίνως, Κρὴς ὤν, ἐβασίλευσε τῶν νήσων ϑαλασσοκρατῶν, ἐξελάσας τοὺς Κᾶρας.
p. Μινωΐδας: he means the Cyclades, since Minos, being a Cretan, ruled over the islands, mastering the sea, having driven out the Carians.
498-527q.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1301
q. Σείριος:
ἤτοι παρὰ τὴν ζέσιν, Σείριος καὶ σείριος. ἢ παρὰ
q. Σείριος: either from the boiling heat, Seirios and seirios. Or from
498-527q-cont.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1302
τὸ ἐκκενοῦν ἡμᾶς ἱδρῶσι ῥεομένους· σιροῦν γὰρ τὸ κενοῦν. ἢ τοῦ σεσηρέναι αἴτιος· τοὺς γοῦν κύνας σεσηρέναι καὶ διαχάσκειν ποιεῖ. ἢ παρὰ τὸ σείεσϑαι καὶ πάλλεσϑαι. ὁμοίως δὲ καὶ πάντα τὰ ἄστρα σείρια κα- λοῦσιν οἷον τείρεά τινα ὄντα καὶ σημεῖα τῶν πλοϊζομένων· οἱ μέντοι
ἀστρολόγοι τοὺς ἐν κινήσει ὄντας ἀστέρας λαμπροὺς 〈οὕτω〉 καλοῦσιν. εἶναι δὲ τὸ ἄστρον οἱ μὲν τοῦ Ὠρίωνος κυνός φασιν, οἱ δὲ τῆς Ἠρι- γόνης, οἱ δὲ τοῦ Ἀλκυονέως, οἱ δὲ τῆς Ἴσιδος, οἱ δὲ Κεφάλου, οἱ δὲ κύριον, ὡς Τιμοσϑένης (fg 42 E. A. Wagner Die Erdbeschreibung des T., Diss. Lips. 1888, 73) φησίν.
the fact that it empties us as we flow with sweat; for siron means to empty. Or it is the cause of grinning; at any rate it makes dogs grin and gape. Or from being shaken and quivering. Similarly they call all the stars seiria, as being teirea, signs for sailors; the astrologers, however, call the bright stars that are in motion 〈thus〉. Some say the star is the dog of Orion, others of Erigone, others of Alcyoneus, others of Isis, others of Cephalus, others that it is a proper name, as Timosthenes (fg 42 E. A. Wagner Die Erdbeschreibung des T., Diss. Lips. 1888, 73) says.
498-527r.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1303
r. 〈Κέῳ:〉
νῆσός ἐστιν ἡ Κῶς, ὅϑεν ἦν Ἱπποκράτης. Lg
r. 〈Κέῳ:〉 Cos is an island, whence Hippocrates came. Lg
498-527s.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1304
s. Παρράσιον λαόν:
Ἀρκαδικόν, ἀπὸ μιᾶς πόλεως, Παρρα- σίας. Lg (P)
s. Παρράσιον λαόν: Arcadian, from one city, Parrhasia. Lg (P)
498-527t.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1305
t. Διὸς Ἰκμαίοιο:
ἕνεκα τῆς ἰκμάδος. ἐν τῇ Κέῳ δὲ ἔστιν ἱερὸν Διὸς Ἰκμαίου, τουτέστι διύγρου, ἐπεὶ αἴτιος γέγονε τῆς πνοῆς
τῶν ἀνέμων.
t. Διὸς Ἰκμαίοιο: for the sake of moisture. In Ceos there is a sanctuary of Zeus Icmaios, that is, of the moist, since he is the cause of the blowing of the winds.
498-527u.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1306
u. τοῖο δ’ ἕκητι:
τοῦ Διὸς χάριν. Lg (P)
u. τοῖο δ’ ἕκητι: for the sake of Zeus. Lg (P)
498-527v.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1307
v. ἤματα τεσσαρά〈κοντα〉:
τὰς τῶν ἐτησίων ἀνέμων ἡμέρας οἱ μὲν μ', ἄλλοι δὲ ν' φασὶν ὡς Τιμοσϑένης (fg 7 E. A. Wagner Die Erdbeschreibung des T., Diss. Lips. 1888, 67). ἄρχονται δὲ πνεῖν ὄντος τοῦ ἡλίου ἐν τῷ τοῦ Καρκίνου τέλει, πνέουσι δὲ δι’ ὅλου τοῦ
Λέοντος καὶ λήγουσιν ἐν διμοίρῳ τῆς Παρϑένου.
v. Forty days: the days of the Etesian winds some say are forty, others fifty, as Timosthenes (fg 7 E. A. Wagner Die Erdbeschreibung des T., Diss. Lips. 1888, 67). They begin to blow when the sun is at the end of Cancer, blow through all of Leo, and cease in the second degree of Virgo.
498-527w.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1308
w. Κέῳ δ’ ἔτι νῦν ἱερή〈ες〉:
ἐνομοϑέτησε γὰρ τοῖς Κείοις κατ’ ἐνιαυτὸν μεϑ’ ὅπλων ἐπιτηρεῖν τὴν ἐπιτολὴν τοῦ Κυνὸς καὶ ϑύειν αὐτῷ. ὅϑεν οἱ ἐτησίαι πνέουσι καταψύχοντες τῷ ϑέρει τὴν γῆν, καὶ αὐχμοῦ ἀπηλλάγησαν οἱ Ἕλληνες. L
w. And still now on Ceos sacred: for he legislated for the Ceans to watch annually with arms for the rising of the Dog Star and to sacrifice to it. Hence the Etesian winds blow, cooling the earth in summer, and the Greeks were relieved of drought. L
528-29a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1309
528—29 a. ὑδέονται:
ᾄδονται, λέγονται. Lg P
528-29a. Are sung: are sung, are said. Lg P
528-29b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1310
b. ἀριστῆες δὲ καταῦϑι:
ὑπάρχουσι γὰρ ἐναντίοι οἱ ἐτησίαι τοῖς εἰσπλέουσι τὸν Πόντον, ὄντες βορραῖ κατ’ ἐκείνους τοὺς τόπους, ὥσπερ ἐπὶ τῆς Ἑλλάδος ἐναντίοι εἰσὶν τοῖς ζεφύροις.
b. But the chieftains there: for the Etesian winds are contrary to those sailing into the Pontus, being north winds in those regions, just as in Greece they are contrary to the west winds.
531-32.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1311
531—32. βωμὸν ἁλὸς ῥηγμῖνι πέρην:
ἐν δὲ τῷ πέραν,
φησίν, αἰγιαλῷ τῆς Ἀσίας, διαπλεύσαντες ἐπ’ αὐτόν, βωμὸν τοῖς δώδεκα ϑεοῖς ἐδομήσαντο. φανερὸν οὖν, ὅτι ἐν τῇ Εὐρώπῃ· καὶ γὰρ ἔτι καὶ νῦν Ἱερόν ἐστιν οὕτω καλούμενον ἐν τῷ πέραν τῆς Εὐρώπης [τῆς Ἀσιάδος]. Τιμοσϑένης (fg 28 E. A. Wagner Die Erdbeschreibung des T., Diss. Lips. 1888, 69) δέ φησι τοὺς μὲν Φρίξου παῖδας βωμὸν
ἱδρύσασϑαι τῶν δώδεκα ϑεῶν, τοὺς δὲ Ἀργοναύτας τοῦ Ποσειδῶνος. Ἡρόδωρος (31 fg 47 J.) δέ ἐπὶ τοῦ βωμοῦ φησι τεϑυκέναι τοὺς Ἀργο- ναύτας, ἐφ’ οὗ Ἄργος ὁ Φρίξου ἐπανιὼν ἐτεϑύκει. εἰσὶ δὲ οἱ δώδεκα
531-32. An altar on the shore opposite: on the opposite shore, he says, of Asia, having sailed across to it, they built an altar to the twelve gods. It is clear, then, that it is in Europe; for even now there is a sanctuary so called on the opposite side of Europe [of Asia]. Timosthenes (fg 28 E. A. Wagner Die Erdbeschreibung des T., Diss. Lips. 1888, 69) says that the sons of Phrixus set up an altar of the twelve gods, but the Argonauts one of Poseidon. Herodorus (31 fg 47 J.) says that the Argonauts sacrificed on the altar on which Argus, son of Phrixus, had sacrificed on his return. The twelve gods are these:
531-32-cont.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1312
ϑεοὶ οὗτοι· Ζεύς, Ποσειδῶν, Ἅιδης, Ἑρμῆς, Ἥφαιστος, Ἀπόλλων, Δη- μήτηρ, Ἥρα, Ἑστία, Ἄρτεμις, Ἀφροδίτη καὶ Ἀϑηνᾶ.
Zeus, Poseidon, Hades, Hermes, Hephaestus, Apollo, Demeter, Hera, Hestia, Artemis, Aphrodite, and Athena.
533-36a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1313
533—36 a. οὐδὲ πελείης:
οὐκ ἐπελάϑοντο δὲ τῆς περιστερᾶς. τὸ ἑξῆς· ἀλλ’ ἐν τῇ χειρὶ εἶχεν ὁ Εὔφημος. L
533-36a. Nor the dove: they did not forget the dove. The order: but Euphemus held it in his hand. L
533-36b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1314
b. δῆμα
δὲ γράφεται καὶ
δεῖμα
. τῷ μὲν οὖν η γεγραμμένον τὸν δεσμὸν σημαίνει, τῇ δὲ διφϑόγγῳ τὸν φόβον. P
b. δῆμα is written and δεῖμα. Written with η it means bond, with the diphthong fear. P
541-48a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1316
541—48 a. ὡς δ’ ὅτε τις πάτρη〈ϑεν〉:
εἴρηται ἡ παραβολὴ παρὰ τὸ Ὁμηρικόν (Ο 80)· ‘ὡς δ’ ὅτ’ ἂν ἀΐξῃ νόος ἀνέρος’. ὁ δὲ νοῦς·
ὥσπερ δέ, ὅταν τις ἀπὸ τῆς πατρίδος πλανώμενος — οἷα πολλάκις συμβαίνει τοῖς ἀνϑρώποις — τοὺς ἰδίους τῇ διανοίᾳ ἐϑεάσατο οἴκους, οὐδὲ τὸ μεταξὺ διάστημα πολὺ αὑτῷ φαντασιοῦται εἶναι, ἀλλὰ καὶ πάσας καταφανεῖς τὰς πόλεις, ἅμα τε τοῖς εἰρημένοις ἡ εἰς τὰ οἰκεῖα ὁδὸς ἡ διὰ γῆς τε καὶ ϑαλάσσης ὑποφαίνεται αὐτῷ καὶ ἄλλοϑι ἄλλην
ἐκ τοῦ τόπου, ἐν ᾧ ἐστιν, 〈ὀφϑαλμοῖς〉 ἐπέρχεται ταχέως καὶ ἐν κινήσει ὀξεία τὴν διανοιαν ἔχων, οὕτω ταχέως διῆλϑεν ἡ Ἀϑηνά τὴν μεταξὺ χώραν καὶ παρεγένετο ἐπὶ τὰς Κυανέας πέτρας.
541-48a. As when someone from his homeland: the simile is taken from Homer (O 80): 'as when the mind of a man darts'. The sense: just as, when someone wandering from his homeland—as often happens to men—sees in his thought his own home, the intervening distance does not seem great to him, but all the cities are visible, and at the same time the road to his own land by land and sea appears to him, and now here, now there, from the place where he is, he swiftly traverses it with his eyes, having his thought in rapid motion, so swiftly did Athena pass through the intervening land and arrive at the Cyanean rocks.
541-48b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1317
b.
τὸ μὲν οὖν
ἀλώμενος
εἰς τὸ
ἐνόησεν
ἀναφέρειν δεῖ. ἐν δὲ τῷ
πλαζόμεϑα τετληότες
μετάϑεσιν ποιητέον, οἷον πλαζόμενοι
τέτλαμεν. P
b. The word ἀλώμενος must be referred to ἐνόησεν. In πλαζόμεθα τετληότες a transposition must be made, as πλαζόμενοι τέτλαμεν. P
541-48c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1318
c. οὐδέ τις αἶα τηλου〈ρός〉:
οὐδὲ αὐτῷ πολὺ πάσης δι- άστημα γῆς φαίνεται.
c. Nor any far-off land: nor does the distance of any land seem great to him.
541-48d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1319
d. σφωιτέρους:
κακῶς ἐχρήσατο τῷ σφωιτέρους· ἔδει γὰρ εἰπεῖν σφετέρους. τὸ δέ
ἐνόησε δόμους
ἀντὶ τοῦ τῇ διανοίᾳ
τοὺς ἰδίους οἴκους ἐϑεάσατο.
d. σφωιτέρους: he used σφωιτέρους incorrectly; for he should have said σφετέρους. But he meant 'he beheld the house' in the sense of 'he saw his own home in his mind'.
541-48e.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1320
e. ὑγρὴν δὲ κέλευθον
Ὁμηρικῶς τὴν διὰ θαλάσσης νοεῖ, τραφερὴν δὲ τὴν διὰ ξηρᾶς. P
541-48f.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1321
f. ὀξέα πορφύρων
: πορφύρειν λέγεται τὸ μὴ ἐξ ἐπιπολῆς, ἀλλὰ κατὰ βάθους τι μεριμνᾶν· ἀπὸ τῆς πορφύρας τῆς ἐν βάθει τῆς
θαλάσσης εὑρισκομένης.
541-48g.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1322
g. Ἄξεινον δὲ τὸν Εὔξεινον Πόντον
φησὶν οἱονεὶ κακόξεινον, τοῦ α σημαινοντος τὸ κακόν. πρότερον μὲν γὰρ ὑπὸ ληστῶν περι- οικούμενος Ἄξεινος ἐκαλεῖτο, καθαρθεὶς δὲ τὸ μετὰ ταῦτα Εὔξεινος ἐκλήθη. P
551-52.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1325
551—52. δινήεις δ’ ὑπένερθεν
: ὁ ῥοῦς, φησί, δίνας καὶ συστροφὰς ἔχων ῥευμάτων ἀνέκοπτε τὴν ναῦν, καὶ πολὺ εἰς τοὔμ-
προσθεν προῄεσαν μετὰ φόβου.
569-70a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1334
569—70a. ἐβόμβεον
: ἤχουν. ὅθεν καὶ βομβυλιὸς εἶδος μελίσσης. καὶ ποτηρίου δὲ εἶδος, ὡς Ἀντισθένης (fg 18 Mull. II 276) παρα- δίδωσιν· ἔστι δὲ τοῦτο στενοτράχηλον.
569-70b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1335
b. † βομβυλίον ὅπερ τ .... ον ἐπικέκληται διακλύστερον.†
L
569-70c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1336
c. λευκὴ καχλάζοντος
: ποιὸν ἦχον ἀποτελοῦντος. περι-
έκλυζε τὰς ἐφ’ ὕψους ἀκτὰς ὁ τοῦ κύματος ἀφρός.
571-72a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1337
571—72a. νῆα δ’ ἔπειτα πέριξ εἴλει ῥόος
: περιῆγεν δὲ τὴν ναῦν καὶ περιέστρεφεν ὁ ῥοῦς.
571-72b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1338
b. ταίγε δὲ
ἀντὶ τοῦ· αὗται αἱ πέτραι ἔκοψαν τὰ ἄκρα τῆς οὐρᾶς πτερά. P
576-77a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1340
576—77a. πλήμμυρις καὶ πλημμυρίς
, διχῶς. ἄμεινον δὲ πλημμυρίς· τὰ γὰρ ἀπὸ βαρυτόνων ῥημάτων θηλυκὰ ὀνόματα εἰς ις ὀξύνεται· βασιλεύω βασιλίς, πλημμύρω πλημμυρίς.
576-77b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1341
b. τὸ δὲ κατένεικε
ἀντὶ τοῦ κατήνεγκε τὴν ναῦν εἴσω τῶν
πετρῶν. P
580-81a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1343
580—81a. ἀπροφάτως
: ἀπροοράτως. Lᶢ P
580-81b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1344
b. κυρτὸν ἀποτμῆγι σκοπιῇ
: ἀνεφάνη δὲ καὶ ἐπήρχετο αὐτοῖς ἀπροόπτως προπάροιθεν ὑψηλὸν καὶ μέγα κῦμα παραπλήσιον ἀπερρηγμένῃ σκοπιῇ ἤτοι ὄρει.
580-81c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1345
c. 〈ἀποτμῆγι:〉
ἀπορρωγάδι. Lᶢ
582-83a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1346
582—83a. ἤμυσαν
: ἔκλιναν λοξὰς τὰς κεφαλάς, ὡς καλυφθησό- μενοι ὑπὸ τοῦ κύματος.
582-83b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1347
b. τὸ δὲ κατεπάλμενον
τὸ ὑπεραναβὰν σημαίνει, ἀναφέρεται δὲ πρὸς τὸ μέγα κῦμα. P
584-85.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1348
584—85. ἀλλά μιν ἔφθη
: προέλαβε δὲ ὁ Τῖφυς βαρουμένην τὴν ναῦν τῇ εἰρεσίᾳ, ὑποχαλάσας καὶ ἐνδοὺς αὐτῇ καὶ καταπαύσας τὴν εἰρεσίαν. ἢ βαρυνομένην αὐτὴν αἰσθόμενος, τῇ εἰρεσίᾳ ἀνεχάλασεν.
586-87a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1349
586—87a. ἐκ δ’ αὐτὴν πρύμνηθεν
: οὕτω, φησίν, ἐπῆρεν τὸ κῦμα τὴν ναῦν, ὡς καὶ ὑπὲρ τὰς πέτρας αὐτὴν γενέσθαι.
586-87b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1350
b. 〈μεταχρονίη:〉
μετέωρος. Lᶢ
590-92.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1351
590—92. ὅσσον δ’ ἂν ὑπείκαθεν
: ὁ νοῦς· ὅσον δὲ ἄλλη ναῦς τῇ εἰρεσίᾳ πειθομένη ὑπεῖξεν ἄν, δὶς τοσοῦτον ἡ Ἀργώ· ἵνα διὰ τούτων τὸ τάχος δηλώσῃ τῆς Ἀργοῦς. διὸ καὶ ἐπιφέρει ἐπεγνάμ- πτοντο δὲ 〈κῶπαι〉 ἠύτε καμπύλα τόξα, τὸ βίαιον τῆς εἰρε-
σίας δηλῶν. ἢ οὕτως· ὅσον ἂν εἶξε καὶ ὑπεχώρησε τοῖς ἐρέταις ἡ Ἀργώ, δὶς τοσοῦτον τῇ παλιρροίᾳ ὑπέστρεφε.
595-96a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1353
595—96a. προπροκαταΐγδην
: εἰς τοὔμπροσθεν ἄνωθεν καταφερομένη.
595-96b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1354
b. ἐν δ’ ἄρα μέσσαις
: ἐν δὲ μέσῳ τῶν Συμπληγάδων κατέσχεν αὐτὴν ὁ ῥοῦς.
598-602a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1355
598—602a. καὶ τότ’ Ἀθηναίη
: καὶ τότε ἡ Ἀθηνᾶ τῆς πέτρας ἀντελάβετο καὶ κατέσχε τῇ λαιᾷ, τῇ δὲ δεξιᾷ αὐτὴν ἐξέωσεν ἐκ τοῦ στενοῦ· ὅμως δὲ τὰ ἀκροστόλια ἀπέκλασαν αἱ πέτραι.
598-602b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1356
b. νωλεμὲς ἐμπλήξασθαι
: βιαίως συμπεσοῦσαι τὰ ἀκρο- στόλια ἀπέκοψαν.
611-12.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1357
611—12. ἔλπομαι αὐτῇ νηΐ
: [οἷον δι’ αὐτὴν τὴν ναῦν] οἷον διὰ τῆς νεὼς αὐτῆς. ἢ λείπει ἡ σύν, ὁ δὲ νοῦς· ἐλπίζω, φησίν, ἤδη
σεσῶσθαι ἡμᾶς σὺν αὐτῇ τῇ νηΐ, ἡ δὲ Ἀθηνᾶ τῆς σωτηρίας αἰτία. ταῦτα δέ φησι παραθαρσύνων αὐτούς.
615-17.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1358
615—17. Αἰσονίδη, τύνη δέ
: ἐπειδή, φησίν, ἅπαξ ἐφύγομεν τὰς πέτρας, μηκέτι εὐλαβοῦ τὸν θάνατον.
619-20.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1359
619—20. σεῦεν
: ἀντὶ τοῦ· καὶ εὐθέως παρὰ τὴν Βιθυνίαν
κατίθυνεν. Lᶢ (P)
627-28.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1363
627—28. ἀτλήτους μελεδῶνας
: ἀνυποστάτους μερίμνας ἔχω, ἀνυπομονήτους καὶ μεγάλας. στυγέων δὲ ἀντὶ τοῦ δεδοικώς·
638-39a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1368
638—39a. οἱ δ’ ὁμάδησαν
: ὁμοῦ ἀνεφώνησαν, θαρσύνοντες αὐτόν. ὅμαδος δὲ παρὰ τὸ ὁμοῦ ᾄδειν, ὁμόαδός τις ὤν.
638-39b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1369
b. 〈ὁμάδησαν:〉
ὡμοφώνησαν. Gᶢ
649-50.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1374
649—50. αἶψα δὲ τοίγε Ῥήβαν ὠκυρόην
: ταχέως δὲ κατέλαβον τόν τε Ῥήβαν καὶ τὸν πρὸ τοῦ Ῥήβα σκόπελον κολωνοειδῆ ὄντα. Κολώνη δὲ ἄκρα οὕτω καλουμένη περὶ τὸν Λύκον ποταμόν· μέμνηται αὐτῆς Νύμφις ὁ Ἡρακλεώτης ἐν τῷ Περὶ Ἡρακλείας (fg 6 M. III 13).
652-54a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1375
652—54a. προχοὰς Φυλληίδας
: Φύλλις ποταμὸς Βιθυνίας. Διψακὸς δὲ υἱὸς τοῦ Φύλλιδος καὶ νύμφης τινὸς ἐγχωρίου· ὃς Φρίξον τὸν Ἀθάμαντος ἐξένισεν, ἐπὶ τοῦ κριοῦ ὅτε ἐξέφυγε τὸν θάνατον, μέλλων
652-54b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1376
b. υἷ’ Ἀθάμαντος
: τὸν Φρίξον ὑποδέδεκται ὁ Διψακὸς εἰς Κόλχους πορευόμενον. L
658-59.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1377
658—59. καὶ εὐρείας ποταμοῖο ἠόνας
: Διονύσιος ὁ Ὀλ- βιανὸς ἱστορεῖ τὰς εὐρείας ἠόνας λέγεσθαι Ἀχιλλέως δρόμους.
660-61.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1378
660—61. ὁμῶς δ’ ἐπὶ ἤματι νύκτα
: ἡμέραν δὲ καὶ νύκτα
ὁμῶς ἐν νηνεμίᾳ διῆγον κωπηλατοῦντες.
672-73.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1383
672—73. τῆμος ἐρημαίης νήσου
: περὶ τῆς Θυνιάδος νήσου προείρηται (sch. 177)· ἧς μέμνηται Νύμφις ὁ Ἡρακλεώτης (fg 19 M. III 16). φησὶ δὲ αὐτὴν ἑπτὰ σταδίους ἔχειν τὴν περίμετρον. Καλλι- σθένης δὲ ἐν τῷ Περίπλῳ (124 fg 7 J.) ὑπὸ μὲν Ἑλλήνων φησὶ προσ-
αγορεύεσθαι τήν τε χώραν καὶ τὴν νῆσον Θυνιάδα, ὑπὸ δὲ τῶν βαρ- βάρων Θυνίαν.
684-87a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1385
684—87a. ὀψὲ δὲ τοῖον Ὀρφεύς
: τὸν Ὀρφέα φασὶ καὶ μάντιν εἶναι. ἐν δὲ τῇ Θυνίδι νήσῳ ἱερόν ἐστιν Ἀπόλλωνος. Ἡρό- δωρος (31 fg 48 J.) οὖν φησιν Ἑῷον Ἀπόλλωνα προσαγορεύεσθαι καὶ
βωμὸν αὐτοῦ εἶναι ἐν τῇ νήσῳ, οὐ καθὸ ὄρθρου ἐφάνη αὐτοῖς, ἀλλὰ καθὸ οἱ Ἀργοναῦται ὄρθρου εἰς αὐτὴν κατέπλευσαν.
684-87b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1386
b. εἰ δ’ ἄγε δὴ νῆσον μέν
: τὴν νῆσον, φησί, οὕτω καλέσωμεν, Ἑῴου Ἀπόλλωνος.
705-11a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1396
705—11 a. Δελφύνην
: τὸ ὄνομα τοῦ δράκοντος οἱ μὲν ἀρρε- νικῶς, οἱ δὲ θηλυκῶς εἶπον, ὃ καὶ βέλτιον.
705-11b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1397
b. ὅτι Δελφύνης
ἐκαλεῖτο ὁ φυλάσσων τὸ ἐν Δελφοῖς χρηστή-
ριον, Λεάνδριος (Maeandrii fg 10 M. II 337) καὶ Καλλίμαχος (fg 364
705-11cont.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1398
Schn.) εἶπον· δράκαιναν δὲ αὐτήν φησιν εἶναι, θηλυκῶς καλουμένην Δέλφυναν, αὐτὸς ὁ Καλλίμαχος.
Schn.) they said; and he says that she is a she-dragon, called in the feminine Delphyna, as Callimachus himself says.
705-11c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1399
c. 〈ἐὼν ἔτι γυμνός:〉
ἔτι ἄνηβος ὤν. Lᶢ
705-11d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1400
d. 〈ἀδήλητοι:〉
ἀβλαβεῖς. Lᶢ
705-11e.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1401
e. 〈τὼς γὰρ θέμις:〉
οὕτως γὰρ πρέπον ἐστίν. Lᶢ
705-11f.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1402
f. οἰόθι δ’ αὐτή
: μόνη ἐφάπτεται τῶν τριχῶν σου ἡ Λητώ. Κοιογένεια δὲ ἡ ἀπὸ Κοίου τὸ γένος ἔχουσα· Κοίου γὰρ θυγάτηρ ἡ Λητώ.
705-11g.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1403
g. πολλά δὲ Κωρύκιαι νύμφ〈αι〉
: ἄντρον ἐν Παρνασσῷ
Κωρύκιον. ὠνομάσθη δὲ Παρνασσὸς ἀπὸ Παρνησοῦ ἐγχωρίου ἥρωος, ὡς Ἑλλάνικος (4 fg 196 J.)· Ἄνδρων (10 fg 8 J.) δέ, ἐπεὶ προσωρμίσθη ἡ λάρναξ τοῦ Δευκαλίωνος· καὶ τὸ πρότερον Λαρνασσὸς ἐκαλεῖτο, ὕστερον δὲ κατὰ φθορὰν τοῦ στοιχείου Παρνασσός. Πλεῖστος δὲ ποταμός. τινὲς δὲ ἀναγινώσκουσι Πλειστοῖο προπερισπωμένως,
ἐπεὶ καὶ ὑπὸ τῶν ἐγχωρίων λέγεται Πλειστὸς ὡς καλός. ἔστι δὲ ποταμὸς ἐν Δελφοῖς. τὴν δὲ ἀναιρεθεῖσαν δράκαιναν Δέλφυναν καλεῖσθαι θηλυκῶς φησι Λεάνδριος (v. sch. b).
705-11h.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1404
h. Κωρύκιον ἄντρον
ἐν Παρνησσῷ. κέκληται δὲ ἀπὸ νύμφης
705-11h_cont.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1405
Κωρυκίας, ἧς καὶ Ἀπόλλωνος παῖς Λυκωρεύς, ἀφ’ οὗ Λυκωρεῖς οἱ Δελφοί. Πλεῖστος δὲ ποταμὸς Δελφίδος.
Corycia, whose son by Apollo was Lycoreus, from whom the Delphians are called Lycoreans. And Pleistos is a river of Delphi.
712-13.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1406
712—13. θαρσύνεσκον ἔπε〈σσιν〉
: ὅτε, φησίν, ἐτόξευσε τὸν δράκοντα, ἐπεφώνουν αἱ νύμφαι τῷ βάλλειν αὐτόν ‘ἵη ἵη βέλος’· ἐξ
οὗ τὸ ἐφύμνιον ἐγένετο ἰηπαιήων.
715-19a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1408
715—19 a. λοιβαῖς εὐαγέεσσιν
: ὤμοσαν, φησίν, ὁμονοήσειν ἀλλήλοις· ὅθεν καὶ Ὁμονοίας θεᾶς ἵδρυται ἱερόν.
715-19b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1409
b. κυδίστην
: ἀντὶ τοῦ κρατίστην θεῶν Ὁμόνοιαν τιμῶντες· πορσαίνοντες γὰρ ἀντὶ τοῦ τιμῶντες. γράφεται καὶ κικλή- σκοντες.
727-28.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1413
727—28. ἠῶθεν δ’ ἀνέμοιο 〈διὰ〉 κνέ〈φας〉
: νυκτὸς δέ, φησί, τοῦ ἀνέμου λήξαντος, περὶ τὸν ὄρθρον εἰς τὸν περὶ [εἰς] τὴν Ἀχερουσίαν ἄκραν [εἰς] ὅρμον κατήχθησαν. L
729-35a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1414
729—35 a. ἡ μέν τε κρημν〈οῖσιν〉
: ὅτι ἡ περὶ Ἡράκλειαν Ἀχερουσιὰς καλουμένη πανταχόθεν ἐκ θαλάσσης ἐστὶν ὑψηλή τε καὶ ἀπό-
κρημνος καὶ νένευκεν εἰς δυσμὰς εἰς τὸ πρὸ τῆς Βιθυνίας πέλαγος, καὶ ὅτι προσπῖπτον αὐτῇ τὸ κῦμα σφοδροὺς ἀποτελεῖ ἤχους, καὶ περὶ τῶν ἐπ’ ἄκρας αὐτῆς πεφυκυιῶν πλατάνων καὶ τοῦ ἐπ’ αὐτῇ πεδίου, καὶ ότι δοκεῖ κατάβασις εἰς Ἅιδου ὑπάρχειν, Νύμφις ἐν τῷ Περὶ Ἡρακλείας α΄ (fg 2 M. III 13) φησί· παρ’ οὗ Ἀπολλώνιος ἔοικε ταῦτα μεταφέρειν.
729-35b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1415
b. 〈δερκομένη:〉
γράφεται κεκλιμένη. Lᶢ
729-35c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1416
c. λισσάδες
: ἀντὶ τοῦ ὑψηλαί, ἀνάντεις. Lᶢ P
729-35d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1417
d. λισσάδες ἐρρίζ〈ωνται〉
: ἐν βάθει τεθεμελίωνται.
729-35e.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1418
e. ἀμφιλαφεῖς
: ἀνθηραί, μεγάλαι καὶ περίοπτοι.
729-35f.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1419
f. ἐκ δ’ αὐτῆς εἴσω
: κατὰ τὸ πρὸς ἤπειρον δὲ καὶ μεσημβρίαν
μέρος τῆς Ἀχερουσίας ἄκρας τὸ Ἀχερόντιον σπήλαιόν ἐστι καὶ τὸ χάσμα τὸ κατὰ γῆς.
729-35g.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1420
g. τὸ δὲ ὕπαιθα
τὸ ἔμπροσθεν καὶ ἐκ πλαγίου σημαίνει. P
736-38a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1421
736—38 a. ἐπηρεφές
: ἀντὶ τοῦ σύσκιον. φησὶ δέ, ὅτι πνεῦμα καὶ ψυχρά τις αὔρα ἀναφέρεται ἐκ τοῦ στομίου καὶ διὰ τοῦτο κύκλῳ
περιπεπάχνωται.
736-38b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1422
b. πηγυλίς
: παγετώδης, ψυχρά. Lᶢ Gᶢ (Sᵐ) P
740-42a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1424
740—42 a. σιγὴ δ’ οὔποτε
: φησίν, ὅτι καὶ διὰ τῶν δένδρων καὶ διὰ τῶν κυμάτων ἦχον καὶ ψόφον ἀποτελεῖ καὶ οὐδέποτε ἡσυχίαν
ἔχει. L
740-42b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1425
b. βλοσυρὰν
δὲ ἐνταῦθα τὴν λαμπρὰν ἴσως σημαίνει. P
740-42c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1426
c. 〈τινασσομένων:〉
κινουμένων. Lᶢ
743-49a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1427
743—49 a. ἔνθα δὲ καὶ προχοαί
: φησίν, ὅτι καὶ ὁ Ἀχέρων Σοωναύτης λέγεται καὶ ὅτι ἐκ τῆς Ἀχερουσίας ἄκρας φέρεται διά τινος
φάραγγος εἰς τὴν πρὸς ἀνατολὰς θάλασσαν.
743-49b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1428
b. 〈ἀνερεύγεται:〉
καταρρεῖ. Lᶢ P
743-49c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1429
c. Σοωναύτην
: οἱ τὴν Ἡράκλειαν κατοικήσαντες Μεγαρεῖς, ὅτε εἰς τὴν ἀποικίαν ἔπλεον, χειμασθέντες εἰς τὸν Ἀχέροντα ποταμὸν κατ- έφυγον· ὅθεν καὶ διασωθέντες οἱ ναῦται Σοωναύτην ἐκάλεσαν αὐτόν.
οὗτοι δὲ οἱ Ἡρακλεῶται Μεγαρέων εἰσὶν ἄποικοι καὶ Βοιωτῶν, καὶ Μαριανδυνῶν κατοικοῦσι χώραν.
743-49d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1430
d. Σοωναύτης
ποταμὸς περὶ Ἡράκλειαν, οὕτως ὠνομασμένος, ἐπειδὴ πάντας τοὺς ναυτιλλομένους διασώζει ἀπαθεῖς ἔχων καὶ ἠρε- μαίους λιμένας.
743-49e.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1431
e. χρίμψαντας
: ἐμπεσόντας. Lᶢ (P)
750-51a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1432
750—51 a. τῇ ῥ’ οἵγ’ αὐτίκα νηΐ
: διὰ τῆς ἄκρας τῆς Ἀχε- ρουσίας εἰς αὐτὸν καθορμισθέντες.
750-51b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1433
b. εἰσωποί
: ἐναντίοι, ἐσώτεροι γενόμενοι. Lᶢ P)
750-51c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1434
c. 〈νέον:〉
νεωστί. Lᶢ P
777-79.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1449
777—79. ὅτε δεῦρο δι’ Ἀσίδος ἠπ〈είροιο〉
: τῆς Λυδίας
λέγει. Ἀσία γὰρ τὸ πρότερον ἐκαλεῖτο ἡ Λυδία. καὶ Ὅμηρος (B 461)· ‘Ἀσίῳ ἐν λειμῶνι’. καὶ ἡ κιθάρα Ἀσία λέγεται, ἐπεὶ ἐν Λυδίᾳ πρῶτον εὑρέθη. τὸ δὲ πεζὸς ἔβη ἀκολούθως τῷ μύθῳ πεζὸν τὸν Ἡρακλέα φησὶν ἐπὶ τὸν ζωστῆρα τῆς Ἱππολύτης ἀπελθεῖν, δηλαδὴ διὰ τὸ τὰς Συμπληγάδας πέτρας 〈ἔτι〉 τότε συντρέχειν. ἄθλος δὲ ἦν οὗτος ἔνατος.
πολλοὶ δὲ λόγοι περὶ τοῦ ζωστῆρός εἰσιν· τινὲς μὲν γὰρ Ἱππολύτης, ἄλλοι δὲ Δηιλύκης, Ἴβυκος (fg 45 B. III 249) δὲ ἰδίως ἱστορῶν Οἰο- λύκης τῆς Βριάρεω θυγατρός φησιν.
780-83a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1450
780—83 a. ἔνθα δ’ ἐπὶ Πριόλα〈ο〉
: φησίν, ὅτι, ἡνίκα Ἡρα- κλῆς ἐπὶ τὸν Ἱππολύτης ἐπορεύετο ζωστῆρα, κατέλαβε Μαριανδυνούς
ὑπὸ Βεβρύκων καταπονουμένους. ἐπιστρατεύσας δὲ μετὰ Μαριανδυνῶν ἐχειρώσατο τοὺς πολεμίους. πεσόντος δὲ ἐν τῇ μάχῃ Πριολάου τοῦ Μαριανδυνῶν ἡγουμένου ἀγὼν ἐπιτάφιος ἐτέθη ἐπ’ αὐτῷ, ἐν ᾧ Ἡρα- κλῆς ἐνίκησεν 〈Τιτίαν〉 ἕνα τῶν Μαριανδυνοῦ. Πριόλας δὲ ἀδελφὸς Λύκου, ἀφ’ οὗ καὶ ἡ πόλις, υἱὸς δὲ ἦν Τιτίου. τὸν δὲ Τιτίαν οἱ μέν
φασι Διὸς παῖδα, ἕνα τῶν Ἰδαίων Δακτύλων, οἱ δὲ τὸν πρεσβύτατον τῶν Μαριανδυνοῦ. ὁ δὲ Μαριανδυνὸς Φινέως ἢ Φρίξου ἢ Κιμμερίου λέγεται παῖς εἶναι. ἀπὸ δὲ Τιτίου φασὶ Τίτιον τὴν πόλιν κληθῆναι.
780-83b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1451
b. ἔνθα δ’ ἐπὶ Πριόλ〈αο〉
: ἰδίως τὸν θρηνούμενον Πριόλαόν
780-83b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1452
b.
φησι, τῶν ἄλλων Βώριμον λεγόντων τὸν Τιτίου υἱόν, ὡς Νύμφις (fg 9 M. III 14) καὶ Καλλίστρατος (fg 1 M. IV 553).
780-83c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1453
c. ἐλέγοισιν
: θρήνοις· τὰ γὰρ ἐλεγεῖα ἐπὶ ἐπιτυμβίοις ἐχρῶντο οἱ παλαιοί.
780-83d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1454
d. 〈ἀθλεύων:〉
Ἡρακλῆς. Sᵐ
786-87a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1455
786—87a. αὐτὰρ ὁμοῦ Μυσοῖσιν
: τὸ ἑξῆς· ὁ Ἡρακλῆς τῷ ἐμῷ πατρὶ Δασκύλῳ ὑπέταξεν ὁμοῦ Μυσοὺς καὶ Φρύγας. τινὲς γράφουσι Μυγδόνας, ἵνα ᾖ· ὁμοῦ Μυσοὺς καὶ Μυγδόνας ὑπέταξε τῷ πατρί μου. ὅτι δὲ Φρύγας ἐχειρώσατο τοῖς Μαριανδυνοῖς, καὶ Νύμφις (fg 3 M. III 13) ἱστορεῖ. διὸ καὶ οὕτω γράφεται. εἰ δὲ γράφοιτο Μυγδόνας, ἤτοι τοὺς Βέβρυκας ἀπὸ Μυγδόνος βασιλέως αὐτῶν οὕτω κέκληκεν, ἢ ῥητέον, ὅτι Μοίριδι κατηκολούθησεν· οὗτος γὰρ Μυγδόνας ἔφησε καταπολεμῆσαι τὸν Ἡρακλέα.
786-87b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1456
b. 〈ὑπὸ πατρί:
γράφεται〉 ὑπὸ δουρί. Lᶢ
789-91a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1457
789—91a. ἔστ’ ἐπὶ Ῥηβαίου προχ〈οάς〉
: τὴν μὲν Παφλαγονίαν μέχρι τοῦ Βιλλαίου ποταμοῦ κατεστρέψατο πᾶσαν· οὗτος δὲ ὁ ποταμὸς διὰ τῆς ἐπικειμένης Φρυγίας ῥέων ἐξίησι παρὰ τὴν τῶν Τιανῶν πόλιν· ἐκ δὲ τούτου πρὸς δυσμὰς ἕως τοῦ Ῥήβα καὶ τοῦ ἐπικειμένου σκοπέλου κατὰ τὴν ἐκβολὴν τούτου 〈...〉. ὅτι δὲ τοὺς Παφλαγόνας
789-91b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1458
b. Βιλλαῖος
προπερισπωμένως. οὕτω φησὶν Ἡρωδιανὸς ἐν τῷ ε΄ τῆς Καθόλου (I 132, 19 L.). ἔστι δὲ ποταμὸς Παφλαγονίας, οἱ δὲ Φρυγίας.
794-95a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1459
794—95a. δὴν ἀποτεμνόμενοι
: ἐπὶ πολὺ ἀφαιρούμενοι. Lᶢ P
794-95b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1460
b. ὄφρ’ ἐβάλοντο
: φησίν, ὅτι οἱ Βέβρυκες πολὺ ἀπετάμοντο τῆς Μαριανδυνῶν χώρας καὶ μέχρι τοῦ Ὑπίου ποταμοῦ προηγάγοντο τοὺς ὅρους. ᾤκισται δὲ παρὰ τῷ ποταμῷ ἐν τῇ Θυνίᾳ καὶ πόλις Ὑπία λεγομένη. ὁ δὲ Ὕπιος ὠνόμασται ἀπὸ τοῦ καταφέρεσθαι ἀπὸ τῶν Ὑπίων ὀρῶν. εἱαμενὰς δὲ λέγει τοὺς καθύγρους τόπους.
796-98.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1461
796—98. ἐπελάσσαι ἄρηα
: ἐπαγαγεῖν. οὐ χωρὶς θεῶν, φησί, προνοίας, ὦ Πολύδευκες, ἐκείνῃ τῇ ἡμέρᾳ ἀπέκτεινας τὸν Ἄμυκον. L
806-07.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1469
806—07. νόσφι δὲ Τυνδαρίδαισε
: χωρὶς δὲ τούτου τοῖς Τυνδαρίδαις, τουτέστι τοῖς Διοσκούροις, ἱερὸν ἱδρύσομεν ἐπὶ τῆς Ἀχερουσίας ἄκρας.
809-10.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1470
809—10. πίονας εὐαρότοιο
: ἀντὶ τοῦ· τέμενος πρὸ τῆς πόλεως ἀπομερίσω αὐτοῖς. L
844-47a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1496
844—47 a. χρειὼ ἀπηλεγέως
: εἰ δέ με, φησί, καὶ τοῦτο δεῖ ἁπλῶς καὶ κατὰ ἀλήθειαν ἐξειπεῖν· οὗτός ἐστιν ὁ Ἴδμων, ὃν ἐχρησμῴδησεν ὁ θεὸς ἐξιλάσκεσθαι Μεγαρεῦσι καὶ Βοιωτοῖς, ὅτε τὴν Ἡράκλειαν ἔμελλον κτίζειν. τοῦτο δὲ ἔφη ὁ Ἀπολλώνιος ὡς μὴ εἰδότων τῶν Ἡρακλεωτῶν, τίς εἴη ὁ τεθαμμένος παρ’ αὐτοῖς καὶ χρησμῳδηθεὶς εἶναι πολιοῦχος ὑπὸ τοῦ θεοῦ. λέγει δὲ καὶ Προμαθίδας (fg 3 M. III 201), ὅτι, διὰ τὸ ἀγνοεῖν ὅστις εἴη, Ἀγαμήστορα ἐπιχώριον ἥρωα καλοῦσιν οἱ Ἡρακλεῶται. ὅτι δὲ Βοιωτοὶ καὶ Μεγαρεῖς ἔκτισαν τὴν ἐν Πόντῳ Ἡράκλειαν, καὶ Ἔφορος ἐν ε΄ (70 fg 44 a J.) καὶ ἄλλοι ἱστοροῦσιν.
844-47b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1497
b. γηρύσασθαι
: εἰπεῖν. Lᶢ P
844-47c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1498
c. ἐπιρρήδην
: ὅτι ἐπικαλεῖν αὐτὸν πολιοῦχον ὁ θεὸς προσέταξεν. L
844-47d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1499
d. τὸ δὲ ἐπιρρήδην
τὸ διαρρήδην καὶ φανερῶς σημαίνει. P
848-50a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1500
848—50 a. ἀμφὶ δὲ τήνδε φάλ〈αγγα〉
: περὶ γὰρ τὸν ἀγριέλαιον τὸν ἐπιπεφυκότα τῷ Ἰδμονος τάφῳ ἐθέσπισεν ὁ θεὸς τοῖς Μεγαρεῦσι καὶ Βοιωτοῖς τὴν πόλιν κτίσαι, λέγει δὲ τὴν Ἡράκλειαν· ἐν γάρ τῇ ἀγορᾷ τῶν Ἡρακλεωτῶν ὑπάρχει ὁ τάφος, ὥς φησιν Ἡρόδωρος (31 fg 51 J.), ἐφ’ οὗ ἐστιν ἀγριέλαιος.
848-50b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1501
b. οἱ δ’ ἀντὶ θεουδέος
: ὅτι τὸν τάφον τοῦ Ἀγαμήστορος λέγουσί τινος ἥρωος ἐπιχωρίου.
859-60.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1505
859—60. παρασχεδόν
: ἀντὶ τοῦ ἐν τῷ μεταξύ. Lᶢ P
862-63.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1506
862—63. κατήμυσαν δ’ ἀχέεσσι
: ἐστύγνασαν, ταῖς λύπαις κατεκλίθησαν, ὅτι ἀπηλπίκεισαν τὴν σωτηρίαν παντάπασιν.
865-72a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1507
865—72 a. Ἴμβρασος
ποταμὸς Σάμου ὁ πρότερον Παρθένιος λεγόμενος, ὡς καὶ Καλλίμαχος (fg 213 Schn.):
‘ἀντὶ γὰρ ἐκλήθης, Ἴμβρασε, Παρθενίου.’
865-72b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1508
b. Ἀστυπάλαια
: ὅτι Ποσειδῶνος καὶ Ἀστυπαλαίας τῆς Φοίνικος ὁ Σάμιος Ἀγκαῖος ἦν παῖς, ὃς ἐκυβέρνα τὴν ναῦν μετὰ τὴν Τίφυος τελευτήν, καὶ Σιμωνίδης ὁ γενεαλόγος (8 fg 2 J.) ὁμοίως τῷ Ἀπολλωνίῳ γενεαλογεῖ.
865-72c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1509
c. Ἀστυπάλαια
: ὄνομα νύμφης. Lᶢ (P)
865-72d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1510
d. περιπρὸ γὰρ εὖ ἐκέ〈καστο〉
: ἀντὶ τοῦ διαφερόντως.
865-72e.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1511
e. Παρθενία
δέ ἡ Σάμος ἐκαλεῖτο. ἐκέχρητο γὰρ πολλοῖς ὀνόμασι· καὶ γὰρ Μελάνθεμος καὶ Παρθενία καὶ Ἀνθεμοῦσσα ἐκαλεῖτο.
904-10a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1520
904—10 a. Καλλιχόροιο
: ποταμὸς Παφλαγονίας ἱερὸς Διονύσου περὶ Ἡράκλειαν, οὗ μέμνηται καὶ Καλλίμαχος (fg 100ᵉ 3 Schn.). ἔξεισι δὲ διὰ στομάτων δισσῶν. οὕτω δὲ κέκληται ὁ ποταμὸς ἀπὸ τοῦ τὸν Διόνυσον αὐτόθι στῆσαι χορόν, ὅτε ἀπὸ Ἰνδῶν ὑπέστρεφε. τοῦτον δὲ πάλιν Ὀξύνoντα ἐκάλουν. ὅτι δὲ ἐπολέμησεν Ἰνδοὺς ὁ Διόνυσος, Διονύσιός (32 fg 13 J.) φησι καὶ Ἀριστόδημος ἐν α΄ Θηβαϊκῶν ἐπιγραμμάτων
904-10b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1521
b. ᾧ ἐν ἀμειδή〈τους〉
: ἤτοι φρικτὰς διὰ τὰ μυστήρια τοῦ θεοῦ, ἢ ὅτι φοβεραί εἰσιν αἱ νύκτες. Εὐριπίδης (Bacch. 486):
‘νύκτωρ τὰ πολλά, σεμνότητ’ ἔχει σκότος.’
911-14.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1522
911—14. Σθενέλου τάφον
: ἐν τῇ Παφλαγονίᾳ Σθενέλου τάφος ἐστὶ τοῦ Ἄκτορος, ὃς συστρατεύσας Ἡρακλεῖ ἐπ’ Ἀμαζόνας, τρωθεὶς ἀνεχώρησεν καὶ ἀπέθανε καθ’ ὁδὸν περὶ τὴν Παφλαγονίαν. τὴν δὲ περὶ Σθενέλου ἱστορίαν ἔλαβε παρὰ Προμαθίδα (fg 4 M. III 201), τὰ δὲ περὶ τοῦ εἰδώλου αὐτὸς ἔπλασεν.
928-29.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1526
928—29. ἐκ τοῦ δὲ Λύρη πέλ〈ει〉
: οὗτος μέν φησιν ἐπὶ τῷ τοῦ Ἀπόλλωνος βωμῷ τὴν λύραν τεθεῖσθαι, διὸ καὶ τὴν χώραν προσηγορεῦσθαι· ὁ δὲ Προμαθίδας (fg 4 M. III 201) ἐπὶ στήλης αὐτὴν τεθεῖσθαι ὑπὸ Ὀρφέως. τινὲς δὲ οὕτως λεγομένην χώραν 〈οὐ〉 περὶ Παφλαγονίαν 〈εἶναί φασιν, ἀλλὰ ...〉.
933-34.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1527
933—34. ἐντενές
: συντόμως. ταρσὸν δὲ τὸ ὁμαλόν φησιν, δηλοῖ δὲ τὰς πτέρυγας.
936-39a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1529
936—39 a. καὶ δὴ Παρθενίοιο ῥοάς
: ποταμὸς Παφλαγονίας, ἐκβάλλει δὲ τὰ ῥεύματα περὶ πόλιν Σήσαμον. τὸ δὲ ὕδωρ αὐτοῦ ἐν στάσει παρέρχεται. Παρθένιον δέ φησιν αὐτὸν ὠνομάσθαι Καλλισθένης (124 fg 40 J.) διὰ τὸ τὴν Ἄρτεμιν ἐν αὐτῷ λούεσθαι. ἔνιοι δὲ διὰ τὸ
στάσιμον τοῦ ῥεύματος καὶ ἤρεμόν φασιν οὕτω προσαγορεύεσθαι.
936-39b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1530
b. 〈παρεμέτρεον:〉
ἀντὶ τοῦ παρέπλεον. Lᶢ
936-39c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1531
c. Λητωΐς
: ἡ Ἄρτεμις. Lᶢ P
941-42a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1532
941—42 a. Σήσαμος
πόλις Παφλαγονίας. Ὅμηρος (B 853)· ‘καὶ Σήσαμον ἀμφενέμοντο’. τὸ δὲ Σήσαμον μετωνομάσθη Ἄμαστρις ἀπὸ
Δαρείου ἀδελφοῦ θυγατρός. ἐκλήθη δὲ τὴν ἀρχὴν ἀπὸ τοῦ σήσαμον λαβεῖν 〈...〉 παρὰ Καρῶν ἀντὶ τῆς χώρας, βουλομένων κτίσαι τὴν πόλιν. Ἐρυθῖνοι δὲ οὕτω λεγόμενοι λόφοι περὶ Παφλαγονίαν. οὕτω δὲ λέγονται διὰ τὴν ἐρυθρότητα τοῦ χρώματος· εἰσὶ γὰρ τοιοῦτοι. καὶ Ὅμηρος αὐτῶν μέμνηται (B 855)· ‘καὶ ὑψηλοὺς Ἐρυθίνους’. 〈...〉
ὑλήεντα δὲ εἶπεν διὰ τὸ τὸν πύξον ἐκεῖ πολὺν γίνεσθαι.
941-42b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1533
b. Κρωβίαλος
πόλις περὶ Παφλαγονίαν, ἧς μέμνηται Στράβων ἐν Γεωγραφουμένοις (XII 545)· παρ’ Ὁμήρῳ (B 855) δὲ μεταγράφει ἀντὶ τοῦ ‘Κρώμναν τ’ Αἰγιαλόν τε’ ‘Κρώμναν Κρωβίαλόν τε’.
941-42c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1534
c. 〈Κρώμναν:〉
πόλις Παφλαγονίας. Lᶢ
941-42d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1535
d. 〈Κύτωρον:〉
πόλις Παφλαγονίας. Lᶢ
944-45.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1537
944—45. Αἰγιαλόν
: ἔστι γὰρ Αἰγιαλὸς σταδίων
ρ κάμψαντι
τὴν Κάραμβιν μέχρι Σινώπης. Lᵐ (P)
946-54a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1538
946—54 a. αὐτίκα δ’ Ἀσσυρίης
: Ἀσσυρίαν εἶπε [τὴν Συρίαν] τὴν Καππαδοκίαν. ἐκαλεῖτο δὲ πάλαι Συρία· διὸ τὸν Ἅλυν ποταμὸν μεταξὺ Σύρων καὶ Παφλαγόνων ῥέοντα Ἡρόδοτός (I 6) φησιν εἰς τὸν Εὔξεινον ἐκδιδόναι πόντον. τινὲς δὲ τῶν ἀρχαίων Λευκοσυρίαν αὐτὴν
ἐκάλουν.
946-54b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1539
b. τὴν δὲ τῶν Ἀσσυρίων
χώραν Λευκοσύρων φησὶ καλεῖσθαι Ἄνδρων ἐν τῷ Περὶ Πόντου (fg 2 M. II 348) κατὰ ἀντέμφασιν τῶν ἐν τῇ Φοινίκῃ Σύρων. ὅτι δέ τινες τοὺς Ἀσσυρίους Λευκοσύρους λέγουσι, φησὶ καὶ Ἀρτεμίδωρος (fg 134 Stiehle Phil. 11, 1856, 236).
946-54c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1540
c. ἔνθα Σινώπην
: πόλις τοῦ Πόντου ἡ Σινώπη, ὠνομασμένη ἀπὸ τῆς Ἀσωποῦ θυγατρὸς Σινώπης, ἣν ἁρπάσας Ἀπόλλων ἀπὸ Ὑρίας ἐκόμισεν εἰς Πόντον, καὶ μιγεὶς αὐτῇ ἔσχε Σύρον, ἀφ’ οὗ οἱ Σύροι. ἐν δὲ τοῖς Ὀρφικοῖς (fg 45 Kern) Ἄρεως καὶ Αἰγίνης γενεαλογεῖται·
955-61a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1541
955—61 a. Τρικκαίοιο
: ἡνίκα ὁ Ἡρακλής ἐστράτευσεν ἐπὶ Ἀμαζόνας, σύμμαχοι ὄντες οἱ περὶ τὸν Αὐτόλυκον ἐπλανήθησαν καὶ περὶ τὴν νῦν καλουμένην Σινώπην ᾤκησαν. ἄλλοι δέ φασιν ἑκουσίως κατα- λειφθῆναι αὐτούς, ἵνα τοὺς περὶ Σινώπην καταπολεμήσωσι τόπους.
955-61b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1542
b. Δηιλέων τε καί
: οὗτοι καταλειφθέντες ὑπὸ Ἡρακλέους ἐπὶ τὸν τῆς Ἀμαζόνος ζωστῆρα κεχωρηκότος, φήμης 〈δια〉δοθείσης ὡς ἀπόλωλεν Ἡρακλῆς, τῶν Σινωπέων λεγόντων, παραπλεόντων τῶν Ἀργοναυτῶν παρεκάλεσαν ἀναλαβεῖν αὐτοὺς τῇ νηί. τινὲς δέ φασιν, ὅτι ἐπλανήθησαν ἀπὸ Ἡρακλέους καὶ περὶ τὴν νῦν καλουμένην Σινώπην ᾤκησαν. L
955-61c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1543
c. ἀργέσταο
: τοῦ ζεφύρου· ἢ οὕτως λεγομένου, ὃς ἄρχεται πνεῖν ἀπὸ θερινῶν δύσεων.
955-61d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1544
d.
τὸ δὲ παρεπιπνείειν τὸ ἐπ’ ὀλίγον πνεῖν σημαίνει. τὸ δὲ ἆσσον σημαίνει τὸ τῆς νεὼς ἐγγὺς ἤδη πνέειν. P
963-65a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1545
963—65 a. Ἅλυς καὶ Ἶρις
ποταμοὶ τῆς Λευκοσυρικῆς. τῆς δὲ περὶ Θεμίσκυραν ἄκρας καὶ ἐπάνω μέμνηται, εἰπὼν περὶ τοῦ Θερμώ-
δοντος (v. 371 sq.) ‘Θεμισκύρειον ἐπ’ ἄκρην μύρεται’. ἔχεται δὲ ἐν ταύτῃ, ὡς προεῖπον, ἡ καλουμένη Ἡράκλειος ἄκρα, ἧς μέμνηνται καὶ ἄλλοι τε καὶ Ἀρτεμίδωρος (fg 135 Stiehle Phil. 11, 1856, 236), ἐφ’ ἧς τὸ τοῦ Ἡρακλέους ἱερὸν ἵδρυται.
963-65b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1546
b. ἠδὲ καὶ Ἀσσυρίης 〈πρόχυσιν〉
: πρόχυσιν ἔφη τῆς
Ἀσσυρίας, τουτέστι τῆς Λευκοσυρίας, τὴν ἐκκειμένην χώραν αὐτῆς εἰς θάλασσαν, ὡς καὶ ἐν τοῖς ἐπάνω·
‘λεῖπον Ἅλυν ποταμόν, λεῖπον δ’ ἁλιμυρέα χώραν
Ἀσσυρίης ἀνέχουσαν ἀπὸ χθονός.’
τοῦτο δὲ εἶπεν ὡς ποταμοχώστου τῆς γῆς οὔσης διὰ τὸ μεγάλους εἰς
αὐτὴν καταφέρεσθαι ποταμούς, Ἅλυν καὶ Ἶριν. καὶ οὕτω ἔχει ταῖς ἀληθείαις, καὶ πρὸς τὰς ἄρκτους ἡ χώρα ἔκκειται. διὸ ποταμόχωστον λέγει εἶναι Ἀπολλωνίδης (M. IV 309)· τοὺς γὰρ προειρημένους ποταμοὺς ἀμφοτέρους, μάλιστα τὸν Ἶριν, μακροῖς αὐτὴν προσχώμασιν εἰς μέσον ἐκτείνειν τὸ πέλαγος· διὸ δὴ σύμπασαν εἶναι ποταμόχωστον τὴν γῆν·
καὶ ἄλλοτε κατ’ ἄλλους ἐκδιδόναι τόπους εἰς τὴν θάλασσαν τὸν Ἶριν· βίαιον γὰρ καὶ πολὺν αὐτὸν ἀπὸ τῆς Ἀρμενίας διὰ χειμερίου καὶ μακρᾶς
963-65c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1547
c. γνάμψαν Ἀμαζονίδ〈ων ἔκαθεν λιμενήοχον ἄκρην〉
:
εἰκότως εἶπεν, ἐπειδὴ ἀπὸ Σινώπης μέχρι Τραπεζοῦντος τῆς Κολχικῆς ἐπὶ τρισχιλίων σταδίων λιμὴν ἄλλος οὐχ ὑπόκειται πλὴν τοῦ κατὰ τὸ Ἡράκλειον [τόπον]. τῆς δὲ Θεμισκυρείου ἄκρας καὶ ἄνω (v. 371) μέ- μνηται. Ἔφορος δὲ ἐν θ΄ (70 fg 60 a J.) φησὶ τὰς Ἀμαζόνας ὑβρι- ζομένας ὑπὸ τῶν ἀνδρῶν, ἐξελθόντων αὐτῶν ἐπί τινα πόλεμον τοὺς
μὲν καταλειφθέντας ἀναιρεῖν, τοὺς δὲ ἀπὸ τῆς ξένης προσιόντας μὴ δέχεσθαι. Διονύσιος δὲ ἐν β΄ (32 fg 4 J.) κατὰ Λιβύην αὐτὰς ᾠκηκέναι φησί, ῥώμῃ δὲ διενεγκούσας καὶ τρεψαμένας τοὺς ὁμόρους ἐλθεῖν καὶ ἐπὶ τὴν Εὐρώπην καὶ πολλὰς αὐτόθι πόλεις κτίσαι, ὑποτάξαι τε αὑταῖς τὸ Ἀτλαντικὸν ἔθνος, ὃ ἦν δυνατώτατον τῶν τῆς Λιβύης. Ζηνόθεμις
δὲ αὐτάς φησιν ᾠκηκέναι ἐν Αἰθιοπίᾳ καὶ διερχομένας ἐπὶ τὸ ἀντιπέραν συγγίνεσθαι τοῖς αὐτόθι ἀνδράσιν, καὶ εἰ μὲν θῆλυ ἀποκυήσειαν, προσ- εθίζειν τῇ αὐτῇ ἀγωγῇ, εἰ δὲ ἄρρεν, τοῖς ἀνδράσι διδόναι.
963-65d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1548
d. λιμενήοχον ἄκρην
: ἐὰν μὲν τὴν συνεχομένην, προπαροξυ- τόνως· ἐὰν δὲ τὴν συνέχουσαν τὸν λιμένα, παροξυτόνως.
972-75a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1550
972—75 a. τῷ δ’ οὔτις ποτ〈αμῶν〉
: ὅτι ὁ Θερμώδων ἐν τῇ
972-75b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1551
b. παρὲξ ἕθεν ἄνδιχα
: περισσή ἐστιν ἡ παρά, ἔστι γάρ· ἐξ αὑτοῦ χωρὶς βάλλων τοσαῦτα ῥεύματα ἀπὸ μιᾶς πηγῆς ἄλλος οὐκ ἔστι ποταμός.
972-75c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1552
c. πεμπάζοι
: μετροῖ, ψηφίζοι. Lᶢ (P)
978-79.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1553
978—79. ἔνθεν δ’ αἰπυτέρην
: ἐκ τῆς ἀνωτάτω φησὶ πηγῆς καταντίον φερόμενον τὸν Θερμώδοντα ὑψηλὴ ὑποδέχεται γῆ, ὅθεν πολλὰς ἔχει ἀπορρύσεις καὶ ἐπιστροφὰς διὰ τὸ τὸ ὕδωρ ἐκτρέπεσθαι.
980-82.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1554
980—82. αἰεὶ δ’ ἄλλυδις ἄλλη
: αἰεὶ δὲ ταπεινῆς οὔσης τῆς χώρας τοὺς μὲν τῶν πόρων εἰς μακρὰν ἔχει πεμπομένους, τοὺς δὲ ἐγγύς.
983-84.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1555
983—84. ὁ δ’ ἀμφαδὸν ἄμμιγα παύροις
: ὁ δὲ ὑπὸ τὴν κυρτὴν ἄκραν συμμεμιγμένος τοῖς ἄλλοις εἰς τὸν Εὔξεινον πόντον ῥεῖ. κυρτὴν δὲ τὴν ἄκραν φησὶν εἶναι διὰ τὸ ἐπικαμπῆ εἶναι.
994-95.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1560
994—95. ἔνθα Θεμισκύρειαι
: αἱ ἐκ τῆς Θεμισκύρας, φησίν, Ἀμαζόνες ἐπὶ τῆς ἄκρας, ἔνθα κατέπλευσαν, ὡπλίζοντο· ἔφθασαν δὲ
ἀναχθέντες οἱ ἥρωες.
998-1000.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1561
998—1000. Λυκάστιαι
: Λύκαστος χωρίον τῆς Λευκοσυρίας, ἀφ’ οὗ Λυκαστίας εἶπε τὰς Ἀμαζόνας. Χαδησίας δὲ αὐτὰς εἶπεν 〈ὡς〉 Ἑκαταῖος (1 fg 7 b J.) ἀπὸ τοῦ Χαδησίου.
1005-06a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1562
1005—06 a. στυφελήν
: τραχεῖαν καὶ σκληράν· οὕτως Κλειτόριοι
λέγουσιν, ὡς φησι Ζηνόδοτος ἐν Γλώσσαις, Κυρηναῖοι δὲ τὴν χέρσον. οἱ δὲ Χάλυβες μεταλλεύοντες σίδηρον πωλοῦσι καὶ οὕτω τὰ ἐπιτήδεια πορίζονται, τραχεῖαν ἔχοντες πρὸς καρποὺς τὴν γῆν. προείρηται δὲ ἤδη περὶ αὐτῶν (sch. 373/76 a).
1005-06b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1563
b. στυφελήν
δὲ τὴν σκληράν. τίθεται δὲ ἡ λέξις καὶ ἐπὶ τοῦ
χαλεποῦ, ὡς τὸ ‘ἀπὸ στυφελοῦ Ἀφροδίτης’.
1005-06c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1564
c. ὦνον 〈βιοτήσιον〉
: τίμημα τροφῆς. Lᶢ (P)
1007-08a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1565
1007—08 a. κελαινῇ λιγνύϊ
: τῇ αἰθάλῃ. Lᶢ (P)
1007-08b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1566
b. ὀτλεύουσιν
: ὑπομένουσιν. διὰ τὸ χαλκεύειν αὐτοὺς τὸν σί- δηρον περὶ τῷ καπνῷ ταλαιπωρεῖν φησι.
1010-14.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1567
1010—14. Τιβαρηνίδα γαῖαν
: Τιβαρηνοὶ ἔθνος Σκυθίας. οὗτοι δικαιότατοι λέγονται καὶ οὐδέποτε μάχην τινὶ συνέβαλον, εἰ μὴ πρότερον καταγγείλειαν ἡμέραν, τόπον, ὥραν τῆς μάχης. ἐν δὲ τῇ τῶν
1010-14cont.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1568
Τιβαρηνῶν γῇ αἱ γυναῖκες ὅταν τέκωσι, τημελοῦσι τοὺς ἄνδρας, ὡς Νυμφόδωρος ἐν τοῖς Νομίμοις (fg 15 M. II 379).
In the land of the Tibareni, when women give birth, they take care of their husbands, as Nymphodorus says in his Customs (fr. 15 M. II 379).
1052-57a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1577
1052—57 a. οὐδὲ γὰρ Ἡρακλέης
: τὰς Στυμφαλίδας ὄρνιθας, φησίν, οὐκ ἠδύνατο ἀπώσασθαι, εἰ μὴ κρόταλον χαλκοῦν 〈...〉 καὶ ψόφον ποιῶν ἐξεφόβησεν. πλωΐδες δὲ ὄρνιθες καλοῦνται διὰ τὸ ἐν τῇ λίμνῃ αὐτὰς νήχεσθαι τῆς Ἀρκαδίας, ἃς Ἡρακλῆς ἀπεδίωξεν. Στύμφηλος δὲ πόλις Ἀρκαδίας καὶ Στυμφηλὶς δὲ λίμνη. καὶ
Ὅμηρος (B 608)· ‘Στύμφηλόν τ’ εἶχον’. Στυμφαλίδες δὲ λέγονται παρ’ αὐτῆς ὄρνιθες, ἃς πλωΐδας εἶπεν Ἀπολλώνιος. οὕτω δὲ αὐτὰς ὀνο- μάζει καὶ Σέλευκος ἐν Συμμίκτοις (fg 77 Max. Mueller) καὶ Χάρης αὐτοῦ τοῦ Ἀπολλωνίου γνώριμος ἐν τῷ Περὶ ἱστοριῶν τοῦ Ἀπολλωνίου. ἰδίως δὲ Μνασέας (fg 8 M. III 151) φησὶ Στυμφάλου τινὸς ἥρωος καὶ
Ὄρνιθος γυναικὸς γενέσθαι Στυμφαλίδας θυγατέρας, ἃς ἀνελεῖν τὸν Ἡρακλέα, ὅτι οὐ προσεδέξαντο αὐτὸν καὶ ἐξένισαν τοὺς Μολίονας. Φερε- κύδης (3 fg 72 J.) δέ φησιν οὐ γυναῖκας, ἀλλ’ ὄρνιθας εἶναι καὶ ἀναι- ρεθῆναι πρὸς Ἡρακλέους, πλαταγῆς δοθείσης αὐτῷ πρὸς τὸ κτυπεῖν καὶ ἐκφοβεῖν αὐτάς. ὁμοίως καὶ Ἑλλάνικός (4 fg 104 a J.) φησιν. τὴν
δὲ Στυμφαλίδα λίμνην φασὶ διὰ βερέθρων ἐκδοθεῖσαν ξηρανθῆναι.
1052-57b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1578
b. πλαταγήν
: ὀξυτόνως, ὥς φησιν Ἡρωδιανὸς ἐν τῷ ιβ΄ τῆς Καθόλου (I 310, 14 L.). σημαίνει δὲ τὸν κρόταλον. φασὶ δὲ αὐτὴν ἡφαιστότευκτον οὖσαν Ἡρακλεῖ παρὰ τῆς Ἀθηνᾶς δοθῆναι. ὁ δὲ Ἑλλά- νικός (4 fg 104 b J.) φησιν ἑαυτῷ κατασκευάσαι.
1052-57c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1579
c. ἀτυζηλῷ
: ἐκπληκτικῷ. περισπαστέον δὲ τὸ ἀτυζηλῷ· ἔστι γὰρ ἀπὸ ὀξυτόνου τοῦ ἀτυζηλός, ὡς Ἡρωδιανὸς ἐν τῷ ϛ΄ τῆς Καθόλου (I 162, 8 L.).
1077-78.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1589
1077—78. οἵη δὲ κλαγγή
: ὁποία δὲ βοὴ γίνεται ἐν πολέμῳ, ὁπόταν ἀλαλάξαντες συνέρχωνται. L
1086-87a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1592
1086—87 a. ἧνται ἀκήν
: κάθηνται ἐν οἴκῳ, μὴ ἐπιστρεφόμενοι τοῦ χειμῶνος ἢ τῆς χαλάζης διὰ τὸ ἐξηρτυμένους αὐτοὺς εἶναι.
1086-87b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1593
b. μέλαθρον
: τὴν ὀροφήν. Κράτης (ad η 239, Wachsmuth De Cr. Mallota 1860, 74) δὲ τὴν δοκὸν ἐξεδέξατο, ὡς καὶ παρὰ τῷ ποιητῇ (η 239) ‘αἰθαλόεντος ἀνὰ μεγάροιο μέλαθρον’.
1088-89.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1594
1088—89. ὡς πυκινὰ πτερά
: χαλάζης πυκνότερα ἐφίεσαν αὐτοῖς πτερά, φεύγοντες διὰ τῆς θαλάσσης. πιθανῶς δὲ ὁ Πείσανδρος (16 fg 6 J.) τοὺς ὄρνιθάς φησιν εἰς Σκυθίαν ἀποπτῆναι, ὅθεν καὶ
ἐληλύθεσαν.
1090-94a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1595
1090—94 a. τίς γὰρ δὴ Φινῆος
: τοῦτο ἐρώτησίς ἐστιν ὡς ἀπὸ τοῦ ποιητοῦ πρὸς τὰς Μούσας, τὸ δὲ υἱες Φρίξου ἀπόκρισις ὡς ἀπὸ τῶν Μουσῶν. P
1090-94b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1596
b. τίς γὰρ δὴ Φινῆος
: τί φρονῶν, φησίν, ὁ Φινεὺς ἐκέλευσεν
αὐτοὺς προσορμισθῆναι τῇ τοῦ Ἄρεως νήσῳ καὶ τίνα ὠφέλειαν αὐτοῖς προορώμενος τοῦτο προσέταξεν; εἶτα ὥσπερ ἐμπνευσθεὶς ἐπιφέρει· υἱῆες Φρίξοιο. κατὰ δὲ τὴν Ἀρητιάδα νῆσον οἱ τοῦ Φρίξου υἱοὶ ἐναυάγησαν, ἔνθα ἦν καὶ τὰ σιδηρόπτερα ὄρνεα. L
1090-94c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1597
c. υἱῆες Φρίξοιο
: οἱ παῖδες Φρίξου ἔπλεον εἰς Ὀρχομενὸν ἐκ
Κόλχων, ἵνα τὰ πατρῶα κληρονομήσωσι. ναυαγήσαντες δὲ ἐξεβράσθησαν πρὸς τὴν Ἀρητιάδα νῆσον, ὅθεν ἀναλαβόντες αὐτοὺς οἱ Ἀργοναῦται ἔσχον καθηγεμόνας, καὶ πάλιν αὐτοὺς ἀπήγαγον εἰς Ὀρχομενόν. L
1098-99a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1598
1098—99 a. Ζεὺς δ’ ἀνέμου βορέαο
: δεικνὺς τὴν ἑῴαν ἐπιτολὴν τοῦ ἀρκτούρου βορέαν ἐποίησε πνεῖν, ὅπως ῥᾳδίως ὄμβρος
καὶ ταραχὴ γένηται. τοῦτο δὲ ἔφη, ἐπεὶ κατὰ τὴν ἐπιτολὴν τοῦ ἀρκτούρου σφοδροὶ καταχέονται ὄμβροι, ὥς φησι Δημόκριτος ἐν τῷ Περὶ ἀστρο- νομίας (68 B 14, 5 Diels-Kranz). καὶ Ἄρατος (Phaen. 745)· ‘φράζεσθαι δ’ αἰνοῦ μεμνημένος ἀρκτούροιο.’
1098-99b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1599
b. ὕδατι σημαίνων διερὴν ὁδὸν ἀρκτούροιο
: ἡ τοῦ ἀρκτούρου δύσις χειμῶνα ποιεῖ. Pap. Berol. 13413
1111-12a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1605
1111—12 a. ὠρέξαντο
: ἐλάβοντο. Lᶢ P
1111-12b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1606
b. οἷά τε πολλά
: οἷα πολλὰ ἦν πρότερον μὲν συνηρμοσμένα τοῖς γόμφοις, τότε δὲ διαφθαρείσης τῆς νεὼς διεσκορπίσθη τὰ ξύλα.
1111-12c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1607
c. 〈θοῇσιν:〉
ὀξέα. Lᶢ
1144-45a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1616
1144—45 a. κριοῦ ἐπεμβεβαώς
: Διονύσιος ἐν τοῖς Ἀργο- ναύταις (32 fg 2 c J.) φησι Κριὸν γεγονέναι τροφέα Φρίξου, ὃν αἰσθό- μενον τῆς ἐπιβουλῆς Ἰνοῦς ὑποθέσθαι τῷ Φρίξῳ τὴν φυγὴν ποιήσασθαι, ὅθεν καὶ μεμυθεῦσθαι ὡς ὑπὸ κριοῦ διασωθείη. Ἡρόδωρος (31 fg 38 J.)
δὲ φησιν ἐξ Ἀθάμαντος καὶ Θεμιστοῦς γενέσθαι παῖδας Σχοινέα, Ἐρύ- θρην, Λεύκωνα, Πτοῖον, νεωτάτους δὲ Φρίξον καὶ Ἕλλην, οὓς διὰ τὴν Ἰνοῦς ἐπιβουλὴν ἐκχωρῆσαι. τελευτῆσαι δὲ τὴν Ἕλλην κατὰ Πακτύην φησὶν Ἑλλάνικος (4 fg 127 J.). Ἰνοῦς δὲ καὶ Ἀθάμαντος Λέαρχος καὶ Μελικέρτης.
1144-45b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1617
b. τόν ῥα χρύσειον
: λέγεται γὰρ τῇ τοῦ Ἑρμοῦ ἐπαφῇ τὸ δέρος τοῦ κριοῦ χρυσοῦν γενέσθαι.
1194-95.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1632
1194—95. Ζηνὸς χόλ〈ον〉:
διὰ τὸ μηνῖσαι τὸ δαιμόνιον τοῖς ἀπὸ τοῦ Αἰόλου, Φρίξου κινδυνεύσαντος. τοῦτο δὲ ἔφη ὁ Ἰάσων, παρόσον καὶ ὁ Πελίας τοιαύτῃ προφάσει ἐχρήσατο ἐκπέμπων αὐτόν.
1194-95. Ζηνὸς χόλ〈ον〉: because the divinity was angry with the descendants of Aeolus, since Phrixus had been in danger. Jason said this because Pelias also used such a pretext in sending him out.
511
512
513
514
1197-98a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1634
1197—98 a. τεύξεσθαι ἐνηέος Αἰήταο:
οὐ γὰρ ὑπελάμβανον ἡδέως καὶ προσηνῶς προσδεχθήσεσθαι αὐτοὺς ὑπὸ τοῦ Αἰήτου, διότι συνῆσαν τῷ Ἰάσωνι. L
1197-98a. τεύξεσθαι ἐνηέος Αἰήταο: For they did not suppose that they would be received kindly and gently by Aeetes, because they were companions of Jason. L
515
516
1197-98b.
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b. τεύξασθαι:
ἐντυχεῖν.
LgP
b. τεύξασθαι: to meet with. LgP
517
518
1197-98c.
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c. ἐνηέος:
προσηνοῦς, ἀγαθοῦ.
LgP
c. ἐνηέος: gentle, good. LgP
1209-15a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1639
1209—15 a. Καυκάσου ἐν κνη〈μοῖσι〉:
περὶ τὸν Καύκασον, φησίν, ἐν τῇ Τυφαονίᾳ πέτρᾳ κεραυνωθεὶς ὁ Τυφὼς ἰχῶράς τινας ἀφῆκεν, ἐξ ὧν ἐγένετο ὁ τὸ δέρος φυλάσσων ὄφις. ὅτι δὲ ἐπὶ τὸν Καύκασον κατέφυγεν ὁ Τυφὼς διωκόμενος, καὶ ὅτι καιομένου τοῦ ὄρους ἔφυγεν ἐκεῖθεν εἰς τὴν Ἰταλίαν, ὅπου τὴν Πιθηκοῦσσαν αὐτῷ περιρριφῆναι νῆσον, Φερεκύδης ἐν τῇ Θεογονίᾳ (3 fg 54 J.) ἱστορεῖ, οὐ μέντοι, ὅτι καὶ εἰς τοὺς περὶ Συρίαν τόπους ἠλάθη, ὥς φησιν Ἀπολλώνιος.
1209-15a. Καυκάσου ἐν κνη〈μοῖσι〉: On the Caucasus, he says, on the Typhonian rock, Typhon, struck by lightning, emitted certain ichors, from which came the serpent that guards the fleece. That Typhon fled to the Caucasus when pursued, and that when the mountain was burning he fled from there to Italy, where the island of Pithecussa was thrown around him, Pherecydes in his Theogony (3 fg 54 J.) relates, but not that he was also driven to the regions around Syria, as Apollonius says.
519
520
521
522
523
524
1209-15b.
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b. ἔνθα Τυφάονα:
οὗτος, φησί, πληγεὶς ὑπὸ Διὸς ὡς εἶχεν 〈εἰς τοὺς〉 περὶ Συρίαν τόπους καὶ Πηλούσιον παρεγένετο διωκόμενος [ὑπὸ Διός], ὅπου βυθισθεὶς κεῖται ἐν τῇ Σερβωνίδι λίμνῃ. διήκει δὲ αὕτη ἀπὸ Συρίας μέχρι Πηλουσίου. περὶ δὲ τοῦ τὸν Τυφῶνα ἐν αὐτῇ κεῖσθαι καὶ Ἡρόδωρος (31 fg 61 J.) ἱστορεῖ.
b. ἔνθα Τυφάονα: This one, he says, struck by Zeus, went as he was to the regions around Syria and Pelusium, pursued [by Zeus], where he sank and lies in the Serbonian lake. This lake extends from Syria to Pelusium. That Typhon lies in it is also related by Herodorus (31 fg 61 J.).
525
526
527
528
1209-15c.
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c.
〈...〉 ἐν ᾗ καὶ τὴν Νύσαν ἱστορεῖ (Hom. H. in Bacch. 8 sq.)·
‘ἔστι δέ τις Νύση, ὕπατον κέρας, ἀνθέον ὕλῃ,
τηλοῦ Φοινίκης, σχεδὸν Αἰγύπτοιο ῥοάων.’
ὁ δὲ Καύκασος διήκει ἀπὸ τῆς Ἀρμενίων χώρας ἕως Κόλχων. ἡ δὲ Σερβωνὶς λίμνη διάκειται περὶ τὸ Πηλούσιον τῆς Αἰγύπτου.
c. 〈...〉 in which he also relates the story of Nysa (Homeric Hymn to Bacchus 8 ff.): 'There is a certain Nysa, a lofty peak, blooming with forest, far from Phoenicia, near the streams of Egypt.' The Caucasus extends from the land of the Armenians as far as the Colchians. Lake Serbonis is situated around Pelusium in Egypt.
529
530
531
532
533
534
535
536
1219-21a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1642
1219—21 a. μηδ’ οὕτως ἠθεῖε:
πρὸς τό τῷ καὶ περιδείδια ναυτίλλεσθαι (v. 1203) ἀπήντησεν ὁ Πηλεύς, κελεύων μὴ δεδιέναι. διὸ θυμῷ γραπτέον. γράφεται δὲ καὶ μύθῳ, ἵνα ᾖ· μὴ ἐκφόβει ἡμᾶς τῷ περὶ Αἰήτου λόγῳ. [οὐ φέρεται δὲ οὕτως, ἀλλ’ ἐν πᾶσι δειδίσσεο θυμῷ.] κατ’ οὐδὲν γάρ, φησί, τοῦ Αἰήτου ἐσμὲν χείρους. τὸ δὲ ἠθεῖε οἶμαι κατ’ ἐπένθεσιν τοῦ η γεγονέναι, ὥσπερ καὶ τὸ βαιὸς ἠβαιός, μύω ἠμύω. σημαίνει δὲ κατὰ τὸ πρόχειρον τὸ θεῖε, συγγενές, ἢ τὸ θαυμάσιε — μηδαμῶς ὦ θαυμάσιε — ἢ τὸ καλέ.
1219-21a. μηδ’ οὕτως ἠθεῖε: In response to the statement 'therefore I am exceedingly afraid to sail' (v. 1203), Peleus answered, urging him not to be afraid. Therefore it should be written with θυμῷ. It is also written with μύθῳ, so that it would be: do not frighten us with your account of Aeetes. [But it is not transmitted thus, but in all manuscripts δειδίσσεο θυμῷ.] For in no respect, he says, are we inferior to Aeetes. The form ἠθεῖε, I think, has come about by insertion of the η, just as βαιός becomes ἠβαιός and μύω becomes ἠμύω. In its ordinary sense it means θεῖε, 'uncle', 'kinsman', or θαυμάσιε — 'by no means, my good sir' — or καλέ, 'good sir'.
537
538
539
540
541
542
543
544
1219-21b.
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b. 〈μύθῳ:〉
γράφεται θυμῷ.
Lg
b. 〈μύθῳ:〉 it is written θυμῷ. Lg
1231-41a.
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1231—41 a. Φιλυρ〈η〉ίδα νῆ〈σον〉:
τὴν τῶν Φιλύρων φησί. λέγει δὲ Ἀπολλώνιος ἀπὸ Φιλύρας τῆς Ὠκεανοῦ κατοικούσης περὶ τοὺς τόπους τούτους· Κρόνου δὲ μιγνυμένου αὐτῇ, ὅτε ἐβασίλευε Τιτάνων, τὴν Ῥέαν αὐτοὺς ἐπ’ αὐτοφώρῳ καταλαβεῖν, ὅθεν τὸν μὲν Κρόνον αἰδεσθέντα εἰς ἵππον μεταβληθῆναι, τὴν δὲ φυγεῖν εἰς Θεσσαλίαν. Φερεκύδης (3 fg 50 J.) φησίν, ὅτι Κρόνος ἀπεικασθεὶς ἵππῳ ἐμίγη τῇ Φιλύρᾳ τῇ Ὠκεανοῦ, καὶ διὰ τοῦτο διφυὴς ὁ Χείρων. Σουίδας δὲ ἐν α' Θεσσαλικῶν (fg 1 M. II 464) τὸν Χείρωνα Ἰξίονος εἶναι παῖδά φησιν, ἀδελφὸν δὲ Πειρίθου.
1231-41a. Φιλυρ〈η〉ίδα νῆ〈σον〉: He means the island of the Philyrae. Apollonius speaks of it from Philyra, daughter of Oceanus, who dwelt in these regions. When Cronus had intercourse with her, while he was king of the Titans, Rhea caught them in the act; whereupon Cronus, out of shame, changed himself into a horse, and she fled to Thessaly. Pherecydes (3 fg 50 J.) says that Cronus, having taken the form of a horse, had intercourse with Philyra, daughter of Oceanus, and for this reason Chiron was of double form. But Suidas in the first book of his Thessalica (fg 1 M. II 464) says that Chiron was the son of Ixion and brother of Pirithous.
545
546
547
548
549
550
1231-41b.
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b. Κρηταῖον:
τὸ τῆς Κρήτης. 〈Καλλίμαχος (Hymn. III 41)〉 ‘Κρηταῖον ὄρος’, ὥσπερ Σιναῖον.
Lg (P)
b. Κρηταῖον: that of Crete. 〈Callimachus (Hymn. III 41)〉 'Cretan mountain', just as Σιναῖον. Lg (P)
551
552
1231-41c.
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c. χαιτήεντι:
χαίτην ἔχοντι.
Lg (P)
c. χαιτήεντι: having a mane. Lg (P)
553
554
1231-41d.
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d. 〈ἐς οὔρεα μακρὰ Πελασγῶν:〉
παρεγένετο.
Sm
d. 〈ἐς οὔρεα μακρὰ Πελασγῶν:〉 he arrived. Sm
1242-44.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1648
1242—44.
περὶ Μακρώνων καὶ Βεχείρων καὶ Σαπείρων καὶ Βυζήρων προείρηται (sch. 392/94 a. d. 395. 396 a).
Lm
1242-44. Concerning the Macrones, Becheires, Sapeires, and Byzeres, mention has been made earlier (sch. 392/94 a. d. 395. 396 a). Lm
1248-50a.
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1248—50 a. τόθι γυῖα περὶ στυφ〈ε〉λ〈οῖσι〉:
ὁ Προμηθεὺς ἐδέδετο ἐν τῷ Καυκάσῳ, καὶ ὁ ἀετὸς τὸ ἧπαρ αὐτοῦ κατήσθιεν. Ἀγροίτας δὲ ἐν τῇ ιγ' τῶν Λιβυκῶν (fg 6 M. IV 295) δειπνεῖσθαί φησι τὸ ἧπαρ Προμηθέως δόξαι ὑπὸ τοῦ ἀετοῦ διὰ τὸ τὴν κρατίστην τοῦ Προμηθέως χώραν τὸν ποταμὸν τὸν καλούμενον Ἀετὸν φθείρειν,
1248-50a. There his limbs on the rugged rocks: Prometheus was bound in the Caucasus, and the eagle was devouring his liver. But Agroitas in the thirteenth book of his Libyan History (fr. 6 M. IV 295) says that the liver of Prometheus was thought to be devoured by the eagle because the river called Eagle was destroying the best land of Prometheus.
555
556
557
558
1248-50a_cont.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1653
ἧπαρ δὲ παρὰ πολλοῖς τὴν εὔκαρπον λέγεσθαι γῆν· Ἡρακλέους δὲ ἐξοχετεύσαντος διώρυξι τὸν ποταμόν, τόν τε ἀετὸν δόξαι ὑπ’ αὐτοῦ κεχωρίσθαι καὶ τὸν Προμηθέα λελύσθαι τῶν δεσμῶν. Θεόφραστος (fg 50 Wimmer) δὲ τὸν Προμηθέα φησὶ σοφὸν γενόμενον μεταδοῦναι πρῶτον τοῖς ἀνθρώποις φιλοσοφίας, ὅθεν καὶ διαδοθῆναι τὸν μῦθον, ὡς ἄρα πυρὸς μεταδοίη. καὶ Ἡρόδωρος (31 fg 30 J.) ξένως περὶ τῶν δεσμῶν τοῦ Προμηθέως ταῦτα· εἶναι γὰρ αὐτὸν Σκυθῶν βασιλέα φησί, καὶ μὴ δυνάμενον παρέχειν τοῖς ὑπηκόοις τὰ ἐπιτήδεια διὰ τὸ τὸν καλούμενον Ἀετὸν ποταμὸν ἐπικλύζειν τὰ πεδία, δεθῆναι ὑπὸ τῶν Σκυθῶν, ἐπιφανέντα δὲ Ἡρακλέα τὸν μὲν ποταμὸν ἀποστρέψαι εἰς τὴν θάλασσαν — καὶ διά τοῦτο μεμυθεῦσθαι ἀνηρηκέναι τὸν ἀετὸν Ἡρακλέα —, τὸν δὲ Προμηθέα λῦσαι τῶν δεσμῶν. Φερεκύδης δὲ ἐν β' (3 fg 7 J.) Τυφῶνος καὶ Ἐχίδνης τῆς Φόρκυνός φησι τὸν ἀετὸν τὸν ἐπιπεμφθέντα Προμηθεῖ. ὅ, τι δὲ ὁ ἀετὸς ἤσθιεν τῆς ἡμέρας τοῦ ἥπατος, τὸ λειπόμενον ηὔξετο τῆς νυκτός, καὶ ἐγίνετο ἴσον.
But liver is said by many to be the fruitful earth; and when Heracles diverted the river by means of channels, the eagle was thought to have been separated by him and Prometheus to have been released from his bonds. Theophrastus (fr. 50 Wimmer) says that Prometheus became wise and was the first to share philosophy with men, whence the myth was spread that he shared fire. And Herodorus (31 fr. 30 J.) says these strange things about the bonds of Prometheus: he says that he was king of the Scythians, and because he could not provide his subjects with necessities due to the river called Eagle flooding the plains, he was bound by the Scythians; but Heracles appeared and turned the river away into the sea—and for this reason it was mythologized that Heracles killed the eagle—and released Prometheus from his bonds. Pherecydes in the second book (3 fr. 7 J.) says that the eagle sent against Prometheus was the offspring of Typhon and Echidna, daughter of Phorcys. And whatever part of the liver the eagle ate during the day, the remainder grew during the night and became equal.
559
560
561
562
563
564
1248-50b.
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b. ἰλλόμενος χαλκή〈ισιν〉:
δεθῆναι τὸν Προμηθέα φησὶν Ἡσίοδος (Theog. 521 sqq.) καὶ τὸν ἀετόν ἐπιπεμφθῆναι αὐτῷ διὰ τὴν τοῦ πυρὸς κλοπήν· Δοῦρις (76 fg 47 J.) δέ φησι διὰ τὸ τῆς Ἀθηνᾶς ἐρασθῆναι, ὅθεν τοὺς περὶ τὸ Καυκάσιον οἰκοῦντας μόνῳ Διὶ καὶ Ἀθηνᾷ μὴ θύειν διὰ τὸ κολάσεως αἰτίους Προμηθεῖ γενέσθαι, καθ’ ὑπερβολὴν δὲ σέβειν Ἡρακλέα τῆς τοῦ ἀετοῦ τοξείας χάριν. εἰκότως οὖν ὁ Ἀπολλώνιος περὶ Καύκασον γενόμενος καὶ τούτων ἐμνήσθη.
b. ἰλλόμενος χαλκή〈ισιν〉: Hesiod says (Theog. 521 ff.) that Prometheus was bound and that the eagle was sent against him because of the theft of fire; but Duris (76 FGrH 47 J.) says it was because he loved Athena, and that therefore the inhabitants of the Caucasus region sacrifice to Zeus and Athena alone, because they were responsible for Prometheus' punishment, but they honor Heracles exceedingly in gratitude for his shooting of the eagle. So Apollonius, having come to the Caucasus, naturally mentioned these things.
565
566
567
568
1251-53.
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1251—53. τὸν μὲν ἐπ’ ἀκροτ〈άτης〉:
παρὰ τὴν ἑσπέραν, φησίν, εἶδον οἱ ἀριστεῖς τὸν ἀετὸν ἐπὶ τὸν Προμηθέα 〈...〉. παραιθύξας δέ, παραπνεύσας, τουτέστι πνοὴν ποιήσας, τῇ βίᾳ τῶν πτερύγων ἐτίναζε τὰ ἱστία.
1251-53. τὸν μὲν ἐπ’ ἀκροτ〈άτης〉: In the evening, they say, the chiefs saw the eagle upon Prometheus 〈...〉. παραιθύξας δέ, having blown past, that is, having made a breeze, with the force of its wings it shook the sails.
569
570
1279-80.
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1279—80. εἴτ’ οὖν μειλιχίῃ:
εἴτε πράως προσφερόμενοι τῷ Αἰήτη ἀποπειραθείημεν αὐτοῦ εἴτε ἄλλως πως. ἐπήβολος δὲ ἀσφαλής· οὕτω καὶ Ἀμερίας ἀπέδωκεν ἐν ταῖς Γλώσσαις.
1279-80. εἴτ’ οὖν μειλιχίῃ: whether by approaching Aeetes gently we should test him, or in some other way. ἐπήβολος means 'secure'; thus Amerias also rendered it in his Glosses.
571
572
1-5a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1671
1—5 a. Εἰ δ’ ἄγε νῦν, Ἐρα〈τώ〉:
τὴν Ἐρατώ φασιν ὄρχησιν εὑρηκέναι. εὐλόγως οὖν Ἀπολλώνιος μεμοιρᾶσθαι τὴν Ἐρατώ φησι τῶν τῆς Ἀφροδίτης ὀργίων, λέγω δὴ τῶν γαμικῶν· γάμοις δὲ ἄρα καὶ ὄρχησις ἕπεται. ἐν δὲ τοῖς εἰς Μουσαῖον ἀναφερομένοις (2 B 15 Diels-Kranz) δύο ἱστοροῦνται γενέσεις Μουσῶν, πρεσβυτέρων μὲν κατὰ Κρόνον, νεωτέρων δὲ τῶν ἐκ Διὸς καὶ Μνημοσύνης.
1-5a. Come now, Erato: They say that Erato invented dancing. Reasonably, then, Apollonius says that Erato has been allotted the rites of Aphrodite, I mean the nuptial rites; for dancing also attends marriages. In the works attributed to Musaeus (2 B 15 Diels-Kranz) two births of the Muses are recorded: the elder ones in the time of Cronus, and the younger ones from Zeus and Mnemosyne.
1-5b.
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b. Εἰ δ’ ἄγε νῦν, 〈Ἐρατώ〉:
λέγεται τῶν Μουσῶν ἡ μὲν Κλειὼ εὑρηκέναι τὴν ἱστορίαν, Θάλεια δὲ γεωργίαν καὶ τὴν περὶ τὰ φυτὰ πραγματείαν, Εὐτέρπη δὲ μαθήματα, Τερψιχόρη δὲ παιδιάν, Ἐρατὼ δὲ ὄρχησιν, Πολυμνία δὲ λύραν, Μελπομένη δὲ ᾀδήν, Οὐρανία δὲ ἀστρολογίαν, Καλλιόπη δὲ ποίησιν.
b. Come now, Erato: It is said that of the Muses, Clio invented history, Thalia agriculture and the study of plants, Euterpe learning, Terpsichore play, Erato dancing, Polymnia the lyre, Melpomene song, Urania astronomy, and Calliope poetry.
573
574
575
576
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578
1-5c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1673
c.
ζητεῖται δὲ μάλιστα, πῶς ἐπικέκληται τὴν Μοῦσαν, ἐν τῷ α' (1) Ἀπόλλωνα ἐπικαλεσάμενος. τινὲς μὲν οὖν, ὅτι εὑρέτις ὀρχήσεως ἐν τοῖς Ὀρφικοῖς (fg 39 Kern) παραδέδοται ἡ Ἐρατώ· ἐπεὶ οὖν μέλλει διηγεῖσθαι τὸν τῆς Μηδείας γάμον, διὰ τοῦτο ἐπικέκληται τὴν εὑρέτιν τῆς ἐπιβαλλούσης τῷ γάμῳ ὀρχήσεως Μοῦσαν. οἱ δέ, ὅτι θαλιῶν εἰσι προστάτιδες αἱ Μοῦσαι· οὐκ ἀλλοτρία οὖν τοῦ γάμου ἔσται ἡ Μοῦσα. ὅτι δὲ θαλιῶν εἰσι προστάτιδες αἱ Μοῦσαι, ἐν τοῖς Ὀρφικοῖς δεδήλωται (fg 38 Kern):
‘οὐδέ τι λήθονται Μουσέων βροτοί· αἳ γὰρ ἔασι
κοίρανοι, αἷσι μέμηλε χορὸς θαλίαι τ’ ἐρατειναί.’
Ῥιανὸς δὲ ἐν α' Ἠλιακῶν φησι μηδὲν διαφέρειν, εἰ μίαν ἐπικαλεῖται τῶν Μουσῶν τις· πάσας γὰρ σημαίνει διὰ μιᾶς. λέγει δὲ οὕτως (fg III 3 Meineke Anal. Alex. 1843, 202):
‘πᾶσαι δ’ εἰσαίουσι, μιῆς ὅτε τ’ οὔνομα λέξῃς.’
c. It is especially questioned why he invokes the Muse, having invoked Apollo in Book 1. Some say that Erato is handed down in the Orphic poems (fg 39 Kern) as the inventor of dancing; since, then, he is about to narrate the marriage of Medea, for this reason he invokes the Muse who is the inventor of the dancing that belongs to marriage. Others say that the Muses are patronesses of festivities; therefore the Muse will not be alien to the marriage. That the Muses are patronesses of festivities is shown in the Orphic poems (fg 38 Kern): 'Nor do mortals forget the Muses; for they are queens, to whom dance and lovely festivities are a care.' Rhianus in Book 1 of the Eliaca says that it makes no difference if one invokes one of the Muses; for through one he signifies all. He speaks thus (fg III 3 Meineke Anal. Alex. 1843, 202): 'All hear, whenever you utter the name of one.'
579
580
581
582
583
584
585
586
587
588
1-5d.
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d. Ἐρατώ:
ἀντὶ τοῦ Ἐρατοῖ· Ἀττικῶς, ὡς τό· “ Ἠέλιος, ὅς πάντ’ ἐφορᾷς’ (Γ 277). τὸ δὲ ἑξῆς· παρίστασο καὶ εἰπέ.
Lg (P)
d. Erato: for Eratoi; Attic, as in: 'Helios, who lookest upon all things' (Γ 277). The sequence is: stand by me and speak. Lg (P)
589
590
1-5e.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1675
e. Ἐρατώ:
τὸ κοινὸν πασῶν ἐνέργημα τῇ Ἐρατοῖ διὰ τὸ ὄνομα περιέθηκεν.
Lm (P)
e. Erato: he has attributed the common activity of all to Erato because of her name. Lm (P)
591
592
41-43a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1691
41—43 a. ἀλλ’ ὁ μὲν ἐς χαλκε〈ῶνα〉:
τῶν Αἰόλου νήσων ἐστὶν ἡ Ἱέρα καλουμένη, ἐν ᾗ φασι τὸν Ἥφαιστον χαλκεύειν. πλαγκτὴν δὲ αὐτὴν εἴρηκεν ἀκολουθήσας τοῖς περὶ Ἰταλίαν καὶ Σικελίαν μυθολογοῦσι τὴν Ὀδυσσέως πλάνην· ἢ ὅτι τὸ παλαιὸν αἱ νῆσοι πᾶσαι ἐπλανῶντο καὶ βάσεις οὐκ εἶχον. Καλλίμαχος δὲ οὐ τὴν Ἱέραν φησὶν ἀνακεῖσθαι Ἡφαίστῳ, ἀλλὰ τὴν Λιπάραν (Hymn. III 47) ‘νήσῳ ἐνὶ Λιπάρῃ’. εἰσὶ δὲ αἱ τοῦ Αἰόλου νῆσοι ἑπτὰ αὗται· Στρογγύλη, Εὐώνυμος, Ἱέρα, Λιπάρα, Δίδυμη, Ἐρικώδης, Φοινικώδης. 〈...〉 περὶ Σικελίαν.
41-43a. But he to the bronze-forge: of the islands of Aeolus there is the one called Hiera, in which they say Hephaestus forges bronze. He has called it 'wandering' following those who relate the wanderings of Odysseus around Italy and Sicily; or because in ancient times all the islands wandered and had no fixed bases. But Callimachus says that not Hiera is dedicated to Hephaestus, but Lipara (Hymn III 47) 'on the island of Lipara'. These are the seven islands of Aeolus: Strongyle, Euonymus, Hiera, Lipara, Didyme, Ericodes, Phoenicodes. <...> around Sicily.
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599
600
601
602
41-43b.
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b.
ἱστορεῖ Καλλίας ἐν ι' τῶν Περὶ Ἀγαθοκλέα (fg 4 M. II 383), λέγων εἶναι ἐκεῖσε λόφον ὑψηλόν, ἐφ’ οὗ κρατῆρές εἰσι δύο, ὧν ὁ ἕτερός ἐστι τὴν περίμετρον τριστάδιος, ἐξ οὗ πολὺ φέρεται φέγγος, ὥστε ἐπιπολὺ τὸν πόντον παραυγάζειν. ἔπειτα ἐκ τοῦ χάσματος ἀναφέρονται διάπυροι λίθοι ἀπλετομεγέθεις. καὶ τηλικοῦτος βρόμος γίνεται καθ’ ὃν καιρὸν συμβαίνει ἐργάζεσθαι τὸν Ἥφαιστον, ὥστε ἐπὶ φ' στάδια ἀκούεσθαι τὸν ἦχον. οἱ δὲ ἐκ τοῦ ἐκφυσήματος ἀναρριπτούμενοι μύδροι διὰ τὴν ἐκπύρωσιν πάντοτε ἰώδεις εἰσί, καὶ περικεκαυμένων τὴν ὄψιν καὶ τὴν δύναμιν [καθ’ ἥλιον] ἔχουσιν. νύκτωρ μὲν οὖν πάντα τὰ περὶ τὴν ἐργασίαν τοῦ θεοῦ γινόμενα καλῶς δηλοῦται, μεθ’ ἡμέραν δὲ [ἐκ] τῆς κορυφῆς, ὅθεν ἡ φλὸξ ἄνεισιν, ὥσπερ νέφος ὑπερκείμενον ὁρᾶται. διὰ δὲ τοῦ λέγειν δαίδαλα χάλκευεν ῥιπῇ πυρὸς ἐμφαίνει περὶ τῆς λεγομένης ὑπὸ τοῦ Καλλίου ἀναφυσήσεως τοῦ πυρὸς ἐκ τοῦ χάσματος.
b. Callias relates in the tenth book of his work On Agathocles (fr. 4 M. II 383), saying that there is a high hill there, on which are two craters, one of which has a circumference of three stades, from which much light is emitted, so that it illuminates the sea far and wide. Then from the chasm are thrown up fiery stones of immense size. And such a loud noise occurs at the time when Hephaestus happens to be working, that the sound is heard for five hundred stades. The masses hurled up by the blast are always violet-colored because of the burning, and they have the appearance and power of things that have been burnt. At night, then, all the things that happen around the work of the god are clearly revealed, but by day from the summit, whence the flame rises, a kind of cloud is seen hanging over it. And by saying 'he forged intricate works with the blast of fire' he indicates the so-called upblowing of fire from the chasm mentioned by Callias.
603
604
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606
607
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609
610
611
612
613
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615
616
41-43c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1693
617
618
619
620
621
622
53-54a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1697
53—54 a. δηναιάς:
διὰ πολλοῦ χρόνου ὀφθείσας.
Lg (P)
53-54a. δηναιάς: seen after a long time. Lg (P)
53-54b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1698
b. οὔτι πάρος γε:
παραγράφει τὸ Ὁμηρικόν (Σ 386)· ‘πάρος γε μὲν οὔ τι θαμίζεις’.
Lm (P)
b. οὔτι πάρος γε: he quotes the Homeric line (Σ 386): 'πάρος γε μὲν οὔ τι θαμίζεις'. Lm (P)
623
624
97-99a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1716
97—99 a. 〈χαλεφθείς:〉
ὁ νοῦς· χαλεπῶς γάρ μοι χαλεπαίνων ἠπείλησεν· εἰ μὴ ἀποσχοίμην τὰς χεῖρας, ἕως ἔτι τοῦ θυμοῦ κρατεῖ, στερηθήσεσθαί με αὐτοῦ. τὸ δὲ ἑοῖ οὐκ εὖ κεῖται.
Lm (P)
97-99a. 〈χαλεφθείς:〉 The sense: for being angry with me harshly he threatened that, unless I keep my hands off, while he still controls his anger, I will be deprived of him. The word ἑοῖ is not well placed. Lm (P)
625
626
97-99b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1717
b. 〈θυμόν:〉
γράφεται μῦθον.
Lg
b. 〈θυμόν:〉 written μῦθον. Lg
97-99c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1718
c. ἀτεμβοίμην:
ἀντὶ τοῦ μεμφοίμην.
LgGg (P)
c. ἀτεμβοίμην: instead of I would blame. LgGg (P)
627
628
629
630
114-117a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1723
114—17 a. ἀπάνευθε Διός:
ἀμφίβολος ἡ φράσις. τὸ μὲν γὰρ δηλοῖ ἀπάνευθε Διὸς χωρὶς τοῦ Διός, ὃ καὶ μάλλον· ἢ λείπει τὸ ἄλλων, ἵν’ ᾖ· χωρὶς τῶν ἄλλων ἐν τῇ Διὸς ἀλωῇ. τὸν δὲ Γανυμήδην Ὅμηρος (Υ 234) οὐχ ὑπὸ Διὸς ἡρπάσθαι, ἀλλ’ ὑπὸ θεῶν φησιν — ‘τόν καὶ ἀνηρείψαντο θεοί’ —, οὐδέ δι’ ἔρωτα καὶ πόθον, ἀλλ’ ὥστε ‘Διὶ οἰνοχοεύειν’.
114-17a. ἀπάνευθε Διός: the phrase is ambiguous. For it means 'apart from Zeus' without Zeus, which is more likely; or the word 'others' is missing, so that it would be: apart from the others in the garden of Zeus. Homer (Υ 234) says that Ganymede was not snatched by Zeus, but by the gods — 'τόν καὶ ἀνηρείψαντο θεοί' —, and not because of love and desire, but so that he might 'pour wine for Zeus'.
631
632
633
634
114-117b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1724
b. [βῆ δὲ διὲκ μεγάροιο:]
διὰ τούτων τῶν στίχων παραγράφει τὰ εἰρημένα ὑπὸ Ἰβύκου ἐν οἷς περὶ τῆς Γανυμήδους ἁρπαγῆς εἶπεν ἐν τῇ Εἰς Γοργίαν ᾠδῇ (fg 30 B. III 247)· καὶ ἐπιφέρει περὶ τῆς Ἠοῦς, ὡς ἥρπασε Τιθωνόν.
LmP
b. [βῆ δὲ διὲκ μεγάροιο:] through these verses he paraphrases what was said by Ibycus in the places where he spoke about the abduction of Ganymede in the Ode to Gorgias (fg 30 B. III 247); and he adds about Eos, how she snatched Tithonus. LmP
635
636
637
638
125-26.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1730
125—26. ἐπὶ προτέροισιν ὀλέ〈σσας〉:
καὶ τούτους ἐπαπολέσας τοῖς προτέροις, κεναῖς χερσὶν ἀμηχανῶν ἐν ἀπορίᾳ ἔκειτο, οὐ δυνάμενος ἔτι νικῆσαι τὸν Ἔρωτα. συμπαίζει γὰρ ὁ Γανυμήδης τῷ Ἔρωτι.
125-26. ἐπὶ προτέροισιν ὀλέ〈σσας〉: having lost these in addition to the former ones, with empty hands he lay helpless in perplexity, no longer able to defeat Eros. For Ganymede is playing with Eros.
129-30.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1731
129—30. τίπτ’ ἐπιμειδιάᾳς ἄφατον:
τί γελᾷς, κακὸν μέγα καὶ ἄρρητον; ἢ αὐτὸν ματαίως ἐξηπάτησας καὶ παρελογίσω, οὐδὲ δικαίως αὐτοῦ περιεγένου, ἀλλὰ παρελογίσω ἄπειρον αὐτὸν ὄντα;
129-30. τίπτ’ ἐπιμειδιάᾳς ἄφατον: why do you laugh, great and unspeakable evil? Either you have deceived him in vain and cheated him, and you did not overcome him justly, but you cheated him because he was inexperienced?
137-38.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1734
137—38. κύκλα:
κύκλα λέγει τοὺς ῥόμβους, τὰ κυκλώματα. Ἰωνικῶς δὲ τὰ κύκλα ἀντὶ τοῦ κύκλους, ὡς λύχνα καὶ δίφρα. ἁψῖδες δὲ αἱ συναφαί, περιηγέες δὲ περιφερεῖς, περίδρομοι.
137-38. κύκλα: by "kykla" he means the rhombi, the circular movements. In Ionic fashion, "ta kykla" instead of "kykloi," like "lychna" and "diphra." "Hapsides" are the joints, "periēgees" are circular, running around.
639
640
641
642
148-50a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1741
148—50 a. ἡ δ’ ἀγανοῖσιν:
οὕτω τὸ ἑξῆς· ἡ δὲ ἐπειρύσασα παρειὰς κύσε ποτισχομένη, καὶ ἀντομένη ἀγανοῖς μύθοις ἀμείβετο μειδιόωσα.
148-50 a. ἡ δ’ ἀγανοῖσιν: the order is as follows: she, having drawn his cheeks to her, kissed him, and taking hold of him, answered with gentle words, smiling.
643
644
148-50b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1742
b. ποτισχομένη:
περιλαβοῦσα.
LgP
b. ποτισχομένη: embracing. LgP
174-75.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1747
174—75. ὁ δὲ σῖγα νόον:
ὁ δὲ κατὰ σιγὴν πράττων καὶ ἐν ἑαυτῷ κρύπτων τὸ συμφέρον, οὗτος τὴν σωτηρίαν ἡμῶν παραιρεῖται. L
174-75. But he silently his mind: but he who acts in silence and hides in himself what is advantageous, this man takes away our safety. L
645
646
190-91.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1750
190—91. ὅδε καί ποτ’ ἀμύμο〈να〉:
διὰ ὀξείας τὴν πρώτην συλλαβήν· κατὰ ἀναφορὰν γὰρ λέγεται ἐπὶ τοῦ Αἰήτου. τὸ δὲ ἑξῆς· ὅδε καί ποτε Φρίξον ἔδεκτο πατρὸς φεύγοντα θυηλάς.
190-91. This man once blameless: with an acute accent on the first syllable; for it is said with reference to Aeetes. And the order is: 'this man once received Phrixus fleeing from his father's sacrifices'.
647
648
649
650
202-09a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1754
202—09 a. τῶν καὶ ἐπ’ ἀκροτάτων:
ὅτι τὰ μὲν ἄρσενα σώματα οὐ θέμις Κόλχοις οὔτε καίειν οὔτε θάπτειν, βύρσαις δὲ νεαραῖς εἱλοῦντες ἐκρέμων τῶν ἀρσένων τὰ σώματα, τὰ δὲ θήλεα τῇ γῇ ἐδίδοσαν, ὡς φησι Νυμφόδωρος (fg 17 M. II 380), ᾧ ἠκολούθησε. σέβονται δὲ μάλιστα Οὐρανὸν καὶ Γῆν.
202-09 a. 'of whom even on the highest': because it is not lawful for the Colchians either to burn or bury male bodies, but wrapping them in fresh hides they hung the bodies of males, while the females they gave to the earth, as Nymphodorus says (fg 17 M. II 380), whom he followed. They worship especially Uranus and Earth.
651
652
653
654
202-09b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1755
b. ἦ γάρ κε δίκη:
ἀντὶ τοῦ ὁ τρόπος.
Lm (P)
b. 'for thus would be justice': instead of 'the custom'. Lm (P)
225-27a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1760
225—27 a. ἡ δ’ ἄρ’ ὕδωρ προρέεσκε:
ὁ Ἀπολλώνιος κατὰ τὴν Πλειάδων δύσιν λέγων τὴν κρήνην θερμὸν ῥεῖν, κατὰ δὲ τὴν ἀνατολὴν ψυχρόν, οὐ παρέστησεν εἰλικρινῶς τὸν καιρόν. δύο γάρ εἰσιν ἀνατολαὶ τῶν ἀπλανῶν ἄστρων καὶ δύο δύσεις. ἑῴα μὲν ἔστιν ἀνατολή, ὅταν ἔξω τῶν αὐγῶν τοῦ ἡλίου πρῶτον ἱστῆταί τι ἄστρον καὶ πρὸ αὐτοῦ ἀνατέλλον ὀφθῇ· ἑῴα δὲ δύσις, ὅταν ἡλίου πρὸς τὴν ἀνατολὴν ὄντος ὁραθῇ τι ἄστρον περὶ τὰς δύσεις ὕστατον τῶν ὅσα κατ’ ἐκείνην τὴν νύκτα δύνει. ἑσπερία δὲ ἀνατολή, ὅταν δύνοντος ἡλίου ὁραθῇ τι ἄστρον ἐπὶ τῆς ἀνατολῆς πρῶτον τῶν ὅσα κατ’ ἐκείνην τὴν νύκτα ἀνίσχει. ἑσπερία δὲ δύσις λέγεται, ὅταν ἡλίου δύνοντος ἄστρον ὁραθῇ τι πρὸ τῶν ἄλλων ἐπικαταδῦνον αὐτῷ, πρὶν ἂν ὑπὸ ταῖς αὐγαῖς τοῦ ἡλίου γένηται. ὁ δὲ ὑπὸ ταῖς αὐγαῖς χρόνος πᾶς κρύψις ὀνομάζεται.
225-27a. But she kept pouring forth water: Apollonius, saying that at the setting of the Pleiades the spring flows warm, and at their rising cold, did not present the season accurately. For there are two risings of the fixed stars and two settings. The morning rising is when a star first stands outside the rays of the sun and is seen rising before it; the morning setting is when, the sun being toward the east, a star is seen near the west setting last of all those that set during that night. The evening rising is when, at sunset, a star is seen in the east rising first of all those that rise during that night. The evening setting is said to occur when, at sunset, a star is seen setting before the others along with it, before it comes under the rays of the sun. The entire time under the rays is called concealment.
655
656
657
658
659
660
661
662
663
664
665
666
667
668
225-27a_cont.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1761
αἱ δὲ Πληιάδες Πληιόνης τῆς Ὠκεανοῦ καὶ Ἄτλαντος, ὡς μέν τινες, ἀπὸ τῆς μητρὸς ἔσχον τὴν ἐπωνυμίαν· ἢ μᾶλλον παρὰ τὸν πλειῶνα, ὅς ἐστιν ἐνιαυτός, σημαντικαὶ γὰρ αὗται καὶ χειμῶνος καὶ θέρους. αὗται δὲ τὴν ἐναντίαν ἀεὶ πορείαν ποιοῦνται τῷ Ὠρίωνι. συναντῆσαι γὰρ λέγεται τῇ Πληιόνῃ μετὰ τῶν θυγατέρων κατὰ τὴν Βοιωτίαν, καὶ εἰς ἔρωτα ταύτης ἐμπεσὼν ἐδίωκεν, ἣ δὲ ἔφευγεν. γενέσθαι δὲ τὸν δρόμον αὐτῶν φασιν ἀδιάλειπτον, καὶ οὕτω καταστερισθῆναι τὰς Πληιάδας τὸν Ὠρίωνα φευγούσας.
The Pleiades, daughters of Pleione (daughter of Oceanus) and Atlas, as some say, received their name from their mother; or rather from the word πλειών, which means "year," for they are signs of winter and summer. They always travel in the opposite direction to Orion. For Orion is said to have met Pleione with her daughters in Boeotia, and falling in love with her he pursued her, while she fled. They say their flight was unceasing, and thus the Pleiades were placed among the stars, fleeing from Orion.
669
670
671
672
673
674
675
676
677
678
225-27b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1762
b. τὸ δὲ θέρμετο
ἀντὶ τοῦ ἐθερμαίνετο. P
b. θέρμετο is used instead of ἐθερμαίνετο. P
233-34a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1766
233—34 a. ἤλασεν Ἡελίῳ:
πέπλασται ὁ μῦθος διὰ τὴν τοῦ θεοῦ τῶν ποδῶν χωλότητα. οὐ μέντοι πιθανῶς· μείζονα γὰρ εἶχεν δύναμιν τῶν Γιγάντων, δι’ ἧς αὐτοὺς ἐτρέψατο ἄν. ὁ μέντοι Ἀπολλώνιος αἰτίαν ἀποδέδωκε, δι’ ἧς ὁ Ἥφαιστος κατεσκεύασε τῷ Αἰήτῃ τούς τε χαλκώνυχας ταύρους καὶ τὸ ἄροτρον. ὅτι δὲ δυνατὸς ἦν Ἥφαιστος, Ὅμηρος (Φ 342 sqq.) ἔδειξεν ἐπὶ Ξάνθου τοῦ ποταμοῦ.
233-34a. He drove for Helios: the myth is fabricated on account of the god's lameness of feet. Yet it is not plausible; for he had greater power than the Giants, by which he would have routed them. Apollonius, however, has given the reason why Hephaestus made for Aeetes the bronze-hoofed bulls and the plough. That Hephaestus was powerful, Homer (Φ 342 sqq.) showed in the case of the river Xanthus.
679
680
233-34b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1767
b. Φλεγραίῃ:
Φλέγρα πεδίον Θράκης περὶ Παλλήνην, ἔνθα οἱ θεοὶ τοὺς Γίγαντας κατεπολέμησαν.
b. Phlegraean: Phlegra is a plain of Thrace near Pallene, where the gods defeated the Giants.
681
682
683
684
237-38.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1769
237—38. δαιδαλέη δ’ αἴθουσα:
στοὰ δὲ ποικίλη ἦν ἑκατέρωθεν τῆς οἰκίας. ἐκ πλαγίου δὲ τῆς αἰθούσης ὑψηλότεραι ἦσαν οἰκοδομαί, ὅ ἐστι πύργοι ἦσαν ἑκατέρωθεν.
237-38. And the ornate portico: there was a variegated colonnade on each side of the house. On the flank of the portico were higher buildings, that is, there were towers on each side.
685
686
242-44.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1772
242—44. τὸν μὲν Καυκασίῃ:
προγενέστερόν φησι τὸν Ἄψυρτον Μηδείας γεγενῆσθαι ἐξ Ἀστεροδείας τῆς Ὠκεανοῦ καὶ Τηθύος θυγατρός.
242-44. τὸν μὲν Καυκασίῃ: He says that Absyrtus was born before Medea from Asterodeia, daughter of Oceanus and Tethys.
687
688
260-61a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1776
260—61 a. οὐκ ἄρ’ ἐμέλλετ’ ἀκηδείῃ μελιπόν〈τες〉:
ἀφροντίστως με καταλιπόντες ὅμως οὐκ ἐμέλλετε μακρὰν πορεύεσθαι· ὑποστρέψαι οὖν ὑμᾶς ἡ μοῖρα πεποίηκεν.
260-61a. οὐκ ἄρ’ ἐμέλλετ’ ἀκηδείῃ μελιπόν〈τες〉: Though you left me without care, nevertheless you were not destined to go far; fate has made you turn back.
276-77a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1783
276—77 a. τετρηχώς:
τετραχυμμένος.
LgP
276-77a. τετρηχώς: roughened. LgP
276-77b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1784
b. διαφέρει οἶστρος μύωπος.
ὁ μὲν γὰρ μύωψ ἀπογεννᾶται 〈ἐκ〉 τῶν ξύλων, ὁ δὲ οἶστρος ἐκ τῶν ἐν τοῖς ποταμοῖς ἐπιπλεόντων ζωαρίων. τὸ δὲ τέλλεται κατὰ ἀφαίρεσίν ἐστι τοῦ σ, ἀντὶ τοῦ στέλλεται.
b. The oestrus differs from the gadfly. For the gadfly is born from wood, while the oestrus is born from small creatures that float on rivers. τέλλεται is formed by removal of the sigma, instead of στέλλεται.
689
690
306-07.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1799
306—07. ἠέ τις ἄτη:
οἷον κακόν τι ὑμᾶς ἐνεπόδισε κατὰ τὸν πλοῦν; τὸ γὰρ ἐνέκλασε κατὰ μεταφοράν, ἐνεπόδισεν.
306-07. ἠέ τις ἄτη: as if some evil hindered you in your voyage? For "ἐνέκλασε" metaphorically means "hindered."
691
692
309-13a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1800
309—13 a. Κίρκην ἑσπερίης:
ἠκολούθησεν Ἀπολλώνιος τοῖς κατὰ τὸ Τυρσηνικὸν πέλαγος ὑποτιθεμένοις τὴν Ὀδυσσέως πλάνην, ὧν ἀρχηγὸς Ἡσίοδος (Theog. 1015 sq.), κατωκηκέναι λέγων Κίρκην ἐν τῷ προειρημένῳ πελάγει.
309-13 a. Κίρκην ἑσπερίης: Apollonius followed those who place the wanderings of Odysseus in the Tyrrhenian sea, whose leader is Hesiod (Theog. 1015 sq.), saying that Circe dwelt in the aforementioned sea.
693
694
695
696
309-13b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1801
b. ἑσπερίης εἴσω χθονός:
περὶ τὴν Ἰταλίαν ᾤκησεν ἡ Κίρκη, ὅθεν ὄρος Κίρκαιον, ἀπ’ αὐτῆς πολυφάρμακον. φησὶ δὲ Ἀπολλώνιος, Ἡσιόδῳ (v. sch. a) ἑπόμενος, ἐπὶ τοῦ ἅρματος τοῦ Ἡλίου εἰς τὴν κατὰ Τυρρηνίαν κειμένην νῆσον τὴν Κίρκην ἐλθεῖν. ἑσπερίαν δὲ αὐτὴν εἶπεν, ἐπεὶ πρὸς δυσμὰς κεῖται.
b. ἑσπερίης εἴσω χθονός: Circe dwelt around Italy, whence the mountain Circeum, rich in drugs from her. Apollonius says, following Hesiod (see sch. a), that Circe came on the chariot of the Sun to the island lying off Tyrrhenia. He called it "western" because it lies towards the west.
697
698
336-39a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1810
336—39 a. στεῦται ἀμειλίκτοιο:
ὁ νοῦς· ὁρίζεται δὲ τοὺς ἀπ’ Αἰόλου οὐκ ἐκφεύξεσθαι τὸν ἀνεξίλαστον χόλον τοῦ Διὸς οὐδὲ τὸ μίασμα καὶ τὴν Φρίξου ποινήν, πρὶν τὸ κῶας εἰς τὴν Ἑλλάδα κομισθῆναι. τὸ δὲ ἑξῆς· στεῦται δ’ Αἰολιδῶν γενεὴν οὐχ ὑπαλύξειν ἀμειλίκτοιο Διὸς μῆνιν καὶ χόλον, πρὶν ἐς Ἑλλάδα 〈κῶας〉 ἱκέσθαι.
336-39a. στεῦται ἀμειλίκτοιο: the sense: he declares that the descendants of Aeolus will not escape the implacable wrath of Zeus nor the pollution and the penalty for Phrixus, until the fleece is brought to Greece. The order: στεῦται δ’ Αἰολιδῶν γενεὴν οὐχ ὑπαλύξειν ἀμειλίκτοιο Διὸς μῆνιν καὶ χόλον, πρὶν ἐς Ἑλλάδα 〈κῶας〉 ἱκέσθαι.
699
700
336-39b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1811
b. ποινάς:
ἐκδικίας.
Lg (P)
b. ποινάς: punishments. Lg (P)
354-55.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1816
354—55. παρέλκεται τὸ δῆθεν.
εἰ δὲ προαιρῇ, φησίν, ἑκάστου γνῶναι τὴν γενεὰν καὶ τοὔνομα, πάντα ἐξείποιμι 〈ἄν〉. L
354-55. δῆθεν is redundant. But if you wish, he says, to know the lineage and name of each, I would recount them all. L
701
702
703
704
375-76a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1821
375—76 a. 〈αὐτίκα:〉
ἀντὶ τοῦ νῦν.
Lg
375-76a. 〈αὐτίκα:〉 instead of now. Lg
375-76b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1822
b. νέεσθαι:
ἀπὸ κοινοῦ τὸ ἔολπα.
Lg (P)
b. νέεσθαι: ἔολπα is to be understood from the common construction. Lg (P)
705
706
707
708
395-96.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1825
395—96. κακῶς τὸ σφωιτέροισιν
ἐχρήσατο ἐπὶ ἑνικοῦ· ἔδει γὰρ εἰπεῖν τεοῖσιν. τὸ δὲ ἴσκεν Ὁμηρικῶς.
395-96. Incorrectly used σφωιτέροισιν for a singular; for he should have said τεοῖσιν. And ἴσκεν is used in Homeric fashion.
709
710
404-06a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1828
404—06 a. 〈δώσω:〉
πεῖραν λαβὼν τῆς σῆς ἀνδρείας παρέξω τὸ δέρος· οὐ γὰρ φίλον μοι τὸ φθονεῖν. L
404-06a. 〈δώσω:〉 having made trial of your courage I will give the fleece; for it is not my way to begrudge. L
711
712
404-06b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1829
b. 〈οὔτι μεγαίρω:〉
ἀντὶ τοῦ οὐ φθονῶ ὑμῖν, ὡς ὁ Πελίας.
b. 〈οὔτι μεγαίρω:〉 instead of I do not begrudge you, like Pelias.
409-10.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1832
409—10. δοιώ μοι πεδίον τὸ Ἀρή〈ιον: ...〉
καὶ Ἀντίμαχος ἐν τῇ Λύδῃ (fg 9 B. II 290) ἡφαιστοτεύκτους τοὺς ταύρους ἀπεφήνατο.
409-10. δοιώ μοι πεδίον τὸ Ἀρή〈ιον: ...〉 and Antimachus in his Lyde (fg 9 B. II 290) represented the bulls as made by Hephaestus.
713
714
715
716
411-12a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1833
411—12 a. στυφελήν:
τραχεῖαν.
411-12a. στυφελήν: rough.
411-12b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1834
b. τετράγυον:
πεντηκοντόγυόν φησι Φερεκύδης ἐν ς' (3 fg 30 J.).
b. τετράγυον: Pherecydes in book 6 says it is fifty-yoked (3 fr. 30 J.).
717
718
427-31a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1842
427—31 a. περιπολλὸν ἐέργεις:
ὁ νοῦς· λίαν με τῷ δικαίῳ συνέχεις, διόπερ ἐγὼ καίπερ ὑπερφέροντα τῇ βίᾳ τὸν ἄθλον ἐποίσω μέχρι θανάτου. ἀρρενικῶς δὲ εἶπε τὴν μοῖραν μόρον.
427-31a. περιπολλὸν ἐέργεις: The sense: you greatly constrain me with justice, wherefore I, although the contest is superior in force, will undertake it even to death. He used μοῖραν in the masculine gender as μόρον.
719
720
427-31b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1843
b. ἐέργεις:
συνέχεις, συγκλείεις.
LgP
b. ἐέργεις: you constrain, you shut in. LgP
721
722
427-31c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1844
c. οὐ γὰρ ἔτ’ ἄλλο:
οὐδὲν γὰρ ἀνθρώποις χεῖρον ἀνάγκης, καθ’ ἣν ἀφίγμεθα πρὸς σέ, βιασθέντες ὑπὸ τοῦ βασιλέως. L
c. οὐ γὰρ ἔτ’ ἄλλο: For nothing is worse for humans than necessity, by which we have come to you, forced by the king. L
441-42a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1847
441—42 a. τό δὲ ἐπεὶ μεσσηγύς
αἰτίας ἀποδοτικόν ἐστι, διὰ τί κατόπιν ἐκείνων ἐπορεύετο ὁ Ἄργος· διότι, φησίν, ἔνευσε τοῖς ἀδελφοῖς αὑτοῦ ἔτι λιπέσθαι καὶ μεῖναι ἐν τῇ οἰκίᾳ. οἱ δ’ ἤεσαν καὶ ἐξῆλθον, οἱ περὶ Ἰάσονα δηλαδή. P
441-42a. τό δὲ ἐπεὶ μεσσηγύς is explanatory of the reason why Argus was walking behind them; because, he says, he nodded to his brothers to remain and stay in the house. And they went and came out, namely those around Jason. P
723
724
441-42b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1848
b. 〈λιπέσθαι:〉
ἐμμένειν.
Lm
b. 〈λιπέσθαι:〉 to remain. Lm
444-454a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1849
444—45 a. ἐπ’ αὐτῷ δ’ ὄμματα:
ἐπ’ αὐτῷ δὲ ἡ Μήδεια λοξὰ τὰ ὄμματα ἔχουσα θηεῖτο, παραθεμένη τὴν καλύπτραν.
444-45a. ἐπ’ αὐτῷ δ’ ὄμματα: And upon him Medea, casting sidelong glances, gazed, holding her veil aside.
444-454b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1850
b. 〈ἐπ’ αὐτῷ δ’ ὄμματα:〉
λείπει τὸ ἔχουσα.
Lg
b. 〈ἐπ’ αὐτῷ δ’ ὄμματα:〉 the word ἔχουσα is missing. Lg
446-47a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1851
446—47 a. κῆρ ἄχεϊ σμυχ〈οῦσα〉:
τῇ λύπη τὴν ψυχὴν καιομένη καὶ ἀναλίσκουσα. L
446-47a. κῆρ ἄχεϊ σμυχ〈οῦσα〉: burning and consuming her soul with grief. L
725
726
727
728
446-47b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1852
b. νόος δέ οἱ ἠύτ’ ὄνειρος:
ὁ νοῦς· τῷ δὲ νῷ ἀνεθεώρει τὸν Ἰάσονα, οἷον καθάπερ ἐν ὀνείρῳ μετέωρος ἐπορεύετο κατὰ τὰ ἴχνη τοῦ Ἰάσονος. L
b. νόος δέ οἱ ἠύτ’ ὄνειρος: The sense: with her mind she beheld Jason, as if in a dream she was carried aloft following the footsteps of Jason. L
460-62.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1855
460—62. ὀδύρετο δ’ ἠύτε πάμπαν:
ἐθρήνει δὲ αὐτὸν ὡς ἤδη τεθνηκότα, ἐλέῳ δὲ συνεχομένη ἔκλαιεν ἐπ’ αὐτῷ λυπουμένη. L
460-62. ὀδύρετο δ’ ἠύτε πάμπαν: she lamented him as if already dead, and overcome with pity she wept over him in grief. L
492-94a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1867
492—94 a. 〈ἀντικρύ:〉
φανερώτατα καὶ ἐναντιώτατα.
Lg
492-94a. 〈ἀντικρύ:〉 most openly and most opposed. Lg
492-94b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1868
b. διειρομένοισι:
διερευνῶσιν ἢ λέγουσιν. ὁ γὰρ νοῦς ἐναντίως ἡμῖν ἔχει· οὐ γάρ ἐστι τελεσθησόμενον οὔτε ἐμοὶ 〈...〉 τῶν ἐπιτασσομένων τι.
b. διειρομένοισι: to those inquiring or speaking. For the sense is contrary to us; for it is not going to be accomplished either by me 〈...〉 of the things commanded.
729
730
513-14.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1874
513—14. οὐ γὰρ ἔγωγε σχήσομαι:
ἀντὶ τοῦ· ἐγὼ οὐκ ἀνέξομαι. τί γὰρ πλέον ἢ θάνατός με περιμένει; L
513-14. οὐ γὰρ ἔγωγε σχήσομαι: instead of 'I will not endure.' For what more awaits me than death? L
731
732
515-21.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1875
515—21.
ὁ μὲν Ἀπολλώνιος τούτους φησὶ προαιρεῖσθαι ζεῦξαι τοὺς βόας, ὁ δὲ τὰ Ναυπακτικὰ (fg 5 Kink.) πάντας ἀριθμεῖ τοὺς ὑπ’ αὐτοῦ φερομένους ἀριστεῖς.
515-21. Apollonius says that these chose to yoke the oxen, but the Naupactica (fr. 5 Kink.) enumerates all the heroes brought by him.
733
734
523-24.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1876
523—24. ἀλλὰ τιν’ οἴω μητρὸς ἐμῆς:
δύναται, φησίν, ἡ μήτηρ ἡ ἐμὴ πεῖσαι τὴν Μήδειαν συνεργῆσαι τὸν ἆθλον. ἐν δὲ τοῖς Ναυπακτικοῖς (fg 6 Kink.) Ἴδμων ἀναστὰς Ἰάσονι κελεύει ὑποστῆναι τὸν ἆθλον.
523-24. ἀλλὰ τιν’ οἴω μητρὸς ἐμῆς: he says, my mother is able to persuade Medea to help with the contest. But in the Naupactica (fr. 6 Kink.) Idmon stood up and urged Jason to undertake the contest.
551-52.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1884
551—52. κέαρ δέ μοι:
ὡς δὲ ἡ ψυχή μου προορᾶται, οὕτως γένοιτο. L
551-52. κέαρ δέ μοι: but as my soul foresees, so may it happen. L
587-88a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1892
587—88 a. εἰ μή οἱ Ζεὺς αὐτὸς ἀπ’ οὐρα〈νοῦ〉:
ἄγγελόν φησιν Ἑρμῆν ὑπὸ Διὸς πεμφθῆναι κελεύοντα δέξασθαι τὸν Φρίξον, ἵνα τὴν Αἰήτου θυγατέρα γήμῃ. ὁ δὲ τὸν Αἰγίμιον ποιήσας (Hes.
587-88a. If Zeus himself from heaven: he says that Hermes was sent by Zeus as a messenger, bidding him to receive Phrixus, so that he might marry the daughter of Aeetes. But the author of the Aegimius (Hes.
587-88a_cont.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1893
fg 184 Rz.²) διὰ 〈τὸ〉 δέρας αὐτὸν αὐθαιρέτως φησὶ προσδεχθῆναι. λέγει δέ, ὅτι μετὰ τὴν θυσίαν ἁγνίσας τὸ δέρας οὕτως ἔστειχεν εἰς τοὺς Αἰήτου δόμους, τὸ κῶας ἔχων.
fr. 184 Rz.²) says that he was received willingly because of the fleece. And he says that after the sacrifice, having purified the fleece, he went thus to the house of Aeetes, holding the fleece.
735
736
587-88b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1894
b. ὥς κε προσκηδέος:
ὅπως ἂν εὐμενοῦς ἀντιάσειεν ὁ Φρίξος τοῦ Αἰήτου.
b. So that of kindly: that Phrixus might meet with a kindly Aeetes.
587-88c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1895
c. ἀντιᾶν
δὲ τὸ ἀπολαύειν. P
c. And 'to meet' means 'to enjoy'. P
594-98a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1897
594—98 a. νόσφιν δ’ οἷ αὐτῷ:
χωρὶς δὲ αὐτῷ δώσειν τιμωρίαν ἔλεγεν τοὺς Φρίξου παῖδας· τούτους γὰρ αὐτῷ κακοὺς ἄνδρας ἐπάγειν, ὅπως αὐτοῦ τῆς βασιλείας ἐγκρατεῖς γένωνται, ὡς καὶ παρὰ τοῦ ἰδίου πατρὸς Ἡλίου ἠκηκόει. ὅτι δὲ χρησμὸς ἦν Αἰήτῃ δεδομένος, ὑπὸ τῶν αὐτοῦ ἐγγόνων ἀπολέσθαι, καὶ Ἡρόδωρος ἐν τοῖς Ἀργοναύταις (31 fg 9 J.) ἱστορεῖ· τούτου ἕνεκα καὶ τὴν ζεῦξιν τῶν ταύρων λέγει αὐτὸν ἐπινοῆσαι.
594-98a. Apart from him: he said that he would give punishment to the sons of Phrixus apart from himself; for he said that they were bringing evil men upon him, so that they might gain control of his kingdom, as he had also heard from his own father Helios. And that an oracle had been given to Aeetes that he would be destroyed by his own descendants, Herodorus also relates in his Argonautica (31 fr. 9 J.); for this reason he says that he devised the yoking of the bulls.
737
738
594-98b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1898
b. ἀκηδέες:
ἀφρόντιστοι ὄντες αὐτοῦ.
Lm (P)
b. Uncared for: being unconcerned about him. Lm (P)
628-29a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1911
628—29 a. ἄμφω:
ἀμφότεροι δὲ ἐπέτρεψαν τῇ κόρῃ τὴν δίκην, ὁμολογήσαντες ἐμμένειν οἷς ἂν δικάσῃ.
Lm (P)
628-29a. Both: both entrusted the judgment to the maiden, having agreed to abide by whatever she might decide. Lm (P)
628-29b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1912
b. 〈ὥς κεν — ἰθύσειεν:〉
ὡς ἂν ταῖς διανοίαις ἐπιβάλοι.
Lm
b. So that she might direct: that she might impose upon their minds. Lm
656-63a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1918
656—63 a. ὁ. νόος·
καθάπερ δὲ νύμφη, ἐκδοθεῖσα ὑπὸ τῶν γονέων καὶ τῶν ἀδελφῶν εἰς γάμον, ἀπολόμενον κατά τινα μοῖραν τὸν γήμαντα πρὶν ἐπ’ ἀλλήλοις τερφθῆναι, διακαιομένη τὴν ψυχὴν ὑπὸ λύπης, ἐν τῷ θαλάμῳ κλαίει, αἰδουμένη καὶ τῶν θεραπαινίδων τῇ ἐντροπῇ, ἵνα μή τις αὐτὴν μωμήσηται προσιουσῶν γυναικῶν. L
656-63a. The sense: just as a bride, given in marriage by her parents and brothers, when her husband has perished by some fate before they could enjoy each other, burning in her soul with grief, weeps in her chamber, ashamed even before her maidservants, lest any of the women who approach should mock her. L
739
740
656-63b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1919
b. 〈θαάσσει:〉
καθέζεται.
Lg
b. 〈θαάσσει:〉 she sits. Lg
656-63c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1920
656-63d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1921
d. ἐπιστοβέωσι:
χλευάζωσι, λοιδορήσωσι, μωμήσωνται.
LmP
d. ἐπιστοβέωσι: they mock, revile, blame. LmP
741
742
743
744
688-89a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1928
688—89 a. 〈περί μοι παίδων:〉
ὑπὲρ τῶν υἱῶν σου τετάρακται ἡ ψυχή μου, μὴ αὐτοὺς σὺν τοῖς ξένοις ὁ πατὴρ ἀποκτείνῃ.
Lm (P)
688-89a. 〈περί μοι παίδων:〉 my soul is troubled on account of your sons, lest their father kill them along with the strangers. Lm (P)
688-89b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1929
b. μή σφε:
μὴ αὐτούς· κατὰ ἀφαίρεσιν γὰρ ἐκ τοῦ σφέας.
b. μή σφε: lest them; for it is by elision from σφέας.
745
746
699-700.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1932
699—700. 〈ὅττι τοι εἴπω:〉
ὅπερ σοι εἴπω φυλάξαι ἐν τῇ ψυχῇ καὶ συνεργὸς γενέσθαι.
699-700. 〈ὅττι τοι εἴπω:〉 whatever I tell you, keep it in your soul and become a helper.
724-26.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1934
724—26. ἀνέπτατο χάρματι θυμός:
ἄνεσιν ἔσχεν αὐτῆς ἡ ψυχὴ ἐν χαρᾷ γενομένης. πιθανῶς δὲ χαρακτηρίζει ἡμῖν τὸν ἔρωτα.
724-26. ἀνέπτατο χάρματι θυμός: her soul took relief, being in joy. And plausibly he characterizes love for us.
730-31.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1935
730—31. 〈εἰ ἔτι σῆς:〉
εἴ τι σοῦ προκρίναιμι ἢ τῶν σῶν παίδων.
Lm
730-31. 〈εἰ ἔτι σῆς:〉 if I should prefer anything of you or of your children. Lm
740-41.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1939
740—41. 〈παισί τ’ ἀρωγήν:〉
τὰ ὁμολογηθέντα ὑπὸ τῆς Μηδείας τοῖς παισὶν αὑτῆς ἡ Χαλκιόπη διεσαφησεν.
Lm
740-41. 〈παισί τ’ ἀρωγήν:〉 Chalciope explained to her children the things agreed upon by Medea. Lm
747
748
751-53a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1945
751—53 a. ἀλλὰ μάλ’ οὐ Μήδ〈ειαν〉:
παρέλκει τὸ μάλα. τὸ δὲ ἑξῆς· ἀλλὰ μάλ’ οὐ Μήδειαν ἐπέλαβε γλυκερὸς ὕπνος δειδυῖαν ταύρων κρατερὸν μένος.
751-53a. But not at all Medea: the word μάλα is redundant. The sense in order: but sweet sleep did not at all seize Medea, who feared the mighty strength of the bulls.
751-53b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1946
b. Αἰσονίδεω πόθῳ:
οὐχ ὑγιῶς τέθηκεν τὸν πόθον ἀντὶ τοῦ ἔρωτος. πόθος γὰρ ἡ ἐπιζήτησις, ὁ δὲ ἔρως ἐπιτεταμένον ἐστὶ πάθος.
b. By longing for the son of Aeson: he has not correctly used 'longing' instead of 'love'. For longing is the seeking, but love is an intensified passion.
749
750
751
752
753
754
751-53c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1947
c. δειδυῖαν:
τοῦ δείδω ῥήματος ὁ παρακείμενος δείδια, ἀφ’ οὗ μετοχὴ κατὰ συγκοπὴν δειδώς, τὸ θηλυκὸν δειδυῖα.
c. δειδυῖαν: of the verb δείδω the perfect is δείδια, from which the participle by syncope is δειδώς, the feminine δειδυῖα.
756-59a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1950
756—59 a. ἠελίου ὥς τίς τε δόμοις:
καθάπερ τις αὐγὴ ἡλίου κατ’ οἶκον ἐξ ὕδατος ἀναφέρεται πρὸς τοῖχον, ὅπερ νεωστὶ κέχυται ἢ ἐν λέβητι ἢ ἐν κάδῳ, εἰς ἑκάτερα δὲ τὰ μέρη συνεχῶς κινεῖται στρεφομένη. L
756-59a. As when in the halls of the sun: just as a ray of the sun in a house is reflected from water onto a wall, which has just been poured either in a cauldron or in a bucket, and it moves continuously to each side, whirling. L
756-59b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1951
b. ἐν γαυλῷ:
ἐν κάδῳ, ὃ καλεῖται βεδοῦριν.
Lm (P)
b. In a pail: in a bucket, which is called βεδοῦριν. Lm (P)
756-59c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1952
c. ὠκείῃ στροφάλιγγι:
ταχυτάτῃ στροφῇ.
Lg (P)
c. With swift eddy: with very swift whirling. Lg (P)
764-65a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1954
764—65 a. 〈ἔνθ’ ἀλεγεινότατον:〉
καθ’ ὃν τόπον ἀλγιστόν ἐστι μέρος τῆς ψυχῆς, ὅταν ἀδιαλείπτως τις τῷ ἔρωτι κατέχηται. ἐπιμένει δὲ πιθανῶς τῷ χαρακτῆρι ἑλκομένης μὲν τῷ πάθει, λογισμῷ δὲ κρατουμένης.
Lm (P)
764-65a. 〈There most grievous:〉 in which place is the most painful part of the soul, whenever someone is continually possessed by love. He plausibly dwells on the character of one who is drawn by passion but controlled by reason. Lm (P)
755
756
757
758
764-65b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1955
b. ἐνικίμψωσιν:
ἐμπέσωσιν.
LgP
b. ἐνικίμψωσιν: may fall upon. LgP
836-37.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1976
836—37. λήθη ἀχέων:
λήθην ποιουμένη τῶν τε παρουσῶν συμφορῶν καὶ τῶν ἐπαυξηθησομένων.
Lm (P)
836-37. Forgetfulness of sorrows: producing forgetfulness of both present misfortunes and those that would increase. Lm (P)
759
760
846-47a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1977
846—47 a. Δαῖραν μουνογέ〈νειαν〉:
τὸ Δαῖραν κατ’ ἔλλειψίν ἐστι τοῦ ε διὰ τὸ μέτρον· Δάειραν γάρ ἐστι. λέγει δὲ τὴν Περσεφόνην, ὡς δηλοῖ [διά] τὸ μουνογένειαν. Νυχίαν δὲ εἶπεν ἤτοι διὰ τὸ χθονίων βασιλεύειν — νύκτα γὰρ τὸν ἀφώτιστον τόπον φασίν — ἢ ἣν νυκτὸς οὔσης ἱλάσκονται· εὔλογον γὰρ τὴν τῶν νυχίων τόπων κρατοῦσαν κατὰ τὴν τῆς νυκτὸς ὥραν ἱλάσκεσθαι. ὅτι δὲ Δαῖραν τὴν Περσεφόνην καλοῦσι, Τιμοσθένης ἐν τῷ Ἐξηγητικῷ (fg 12 Tresp Die Fragm. d. gr. Kultschr. 1914, 52) συγκατατίθεται, καὶ Αἰσχύλος ἐν Ψυχαγωγοῖς (fg 277 N.²) ἐμφαίνει, τὴν Περσεφόνην ἐκδεχόμενος Δαῖραν.
846-47 a. Δαῖραν μουνογέ〈νειαν〉: Δαῖραν is an ellipsis of the ε for the sake of the meter; for it is Δάειραν. He means Persephone, as the word μουνογένειαν shows. He called her Νυχίαν either because she rules over the underworld—for they call the lightless place “night”—or because she is propitiated when it is night; for it is reasonable that the ruler of the nether regions is propitiated at the hour of night. That they call Persephone Δαῖρα, Timosthenes in his Exegeticus (fr. 12 Tresp, Die Fragm. d. gr. Kultschr. 1914, 52) agrees, and Aeschylus in the Psychagogi (fr. 277 N.²) indicates it, understanding Persephone as Δαῖρα.
761
762
763
764
765
766
767
768
769
770
771
772
773
774
846-47b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1978
b. ἀρεσσάμενος:
φιλοφρονησάμενος.
LgP
b. ἀρεσσάμενος: having propitiated, having treated kindly. LgP
846-47c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1979
c. ἰκμαίνοιτο:
ὑγράνειεν.
LgP
c. ἰκμαίνοιτο: might moisten. LgP
854-59a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1981
854—59 a. τῆς οἵην τ’ ἐν ὄρε〈σ〉σι:
τὸν ἀποφερόμενον ὑγρὸν ὀπὸν εἶπε τῆς φηγοῦ.
854-59a. τῆς οἵην τ’ ἐν ὄρε〈σ〉σι: he called the liquid sap that is carried off from the oak.
854-59b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1982
b. Κασπίῃ ἐν κόχλῳ:
Κάσπιον πέλαγος ἐν τῷ ὠκεανῷ, παρ’ ᾧ καὶ ἔθνος Κάσπιον, ὅμορον Πέρσαις. ἔχει δὲ ὁ ὠκεανὸς μεγίστους κόχλους· ἐφ’ ὧν, φησί, 〈...〉 τὸ φάρμακον τὸ Προμήθειον. ἰδίως δὲ ὁ ποιητὴς τερατεύεται τὰ περὶ τὴν ῥίζαν· παρ’ οὐδενὶ γὰρ τῶν ῥιζο-
b. Κασπίῃ ἐν κόχλῳ: the Caspian sea in the ocean, near which is also the Caspian nation, bordering on the Persians. The ocean has very large shells; on which, he says, 〈...〉 the Promethean drug. The poet in particular tells marvels about the root; for in none of the root-cutters
775
776
777
778
854-59b_cont.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1983
τόμων εἴρηται. τὸ δὲ ἄνθος αὐτοῦ φησι παραπλήσιον Κωρυκίῳ κρόκῳ· τὸ δὲ Κωρύκιον χωρίον τῆς Κιλικίας, ἐν ᾧ διάφορος γίνεται κρόκος.
has it been mentioned. He says its flower is similar to Corycian saffron; Corycium is a region of Cilicia, in which excellent saffron grows.
779
780
854-59c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1984
c. περί τῆς Κασπίας θαλάσσης
ἱστορεῖ Ἀρτεμίδωρος ἐν τῇ Ἐπιτομῇ τῶν Γεωγραφουμένων (fg 18 Stiehle Phil. 11, 1856, 242). ἔστι δὲ πλησίον τοῦ ὠκεανοῦ, ᾗ παράκειται ἔθνος ὠνομασμένον Κάσπιον, ὅμορον δὲ Πέρσαις.
c. About the Caspian Sea Artemidorus gives an account in his Epitome of the Geographies (fg 18 Stiehle Phil. 11, 1856, 242). It is near the ocean, where lies a nation named Caspian, bordering on the Persians.
781
782
864-66.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1987
864—66. Τιτηνίδος:
ἐπεὶ τῶν Τιτάνων ἦν ὁ Προμηθεύς. διὸ τὴν ῥίζαν ἔφη Τιτηνίδα, διὰ τὸ ἐκ Προμηθέως βεβλαστηκέναι, ὃς εἷς ἦν τῶν Τιτάνων. διὰ τοῦτο δὲ τερατεύεται τὰ περὶ τὴν τομὴν τῆς ῥίζης καὶ τὸ συμπάσχειν τὸν Προμηθέα ἐπὶ τῇ ταύτης τομῇ.
864-66. Τιτηνίδος: since Prometheus was one of the Titans. Therefore he called the root Titanid, because it sprouted from Prometheus, who was one of the Titans. For this reason he tells marvels about the cutting of the root and Prometheus' suffering at its cutting.
783
784
785
786
903-04.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1994
903—04. 〈σῖγα νόῳ ἔχετ’:〉
σιωπῇ κατέχετε μαθοῦσαι ἐξ ἐμοῦ.
Lm
903-04. 〈σῖγα νόῳ ἔχετ’:〉 keep silent, having learned from me. Lm
787
788
917-18.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-1999
917—18. ἐσθλὸς μέν:
ὁ νοῦς· ἀγαθὸς μὲν καὶ ἐπιφανέντας καὶ ἀπιόντας εὖ σημειώσασθαι.
Lg(P)
917-18. ἐσθλὸς μέν: the sense: he is good at noting well both those who appear and those who depart. Lg(P)
942-43.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2008
942—43. ἥ τοι συνέριθος:
ἥτις — Κύπρις — συνεργὸς καὶ συμπράκτρια τῶν σῶν κινδύνων γενήσεται.
942-43. ἥ τοι συνέριθος: who — Cypris — will be a fellow-worker and accomplice in your dangers.
997-1004a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2022
997—1004 a. δή ποτέ καὶ Θησῆα:
διὰ τούτων ἠθικῶς προκαλεῖται τὴν Μήδειαν εἰς τὸ ἀποπλεῦσαι σὺν αὐτῷ, παράδειγμα φέρων τὴν Ἀριάδνην, ὅτι συναπῆρε τῷ Θησεῖ εἰς Ἀθήνας 〈καὶ〉 διὰ τὴν Ἀριάδνης ἔρωτα· ὅτι Ἀθήνας
L2(P) : om.
L1, ubi lac. K ind. suppl. W
997-1004a. δή ποτέ καὶ Θησῆα: through these words he ethically invites Medea to sail away with him, bringing forward the example of Ariadne, that she departed with Theseus to Athens and because of Ariadne's love; that Athens in L2(P) : omitted in L1, where a lacuna is indicated by K, supplemented by W
789
790
791
792
793
794
795
796
997-1004a_cont.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2023
Θησέως σωτηρίαν στέφανος αὐτῆς κατηστερίσθη. ὧν οὐδέτερον ἀληθές. καταλέλειπται γὰρ ὑπὸ Θησέως ἐν Νάξῳ· 〈δια〉πεπαρθένευται δὲ ὑπὸ Διονύσου κατά τινας, ἐξ ἧς παιδοποιεῖ Οἰνοπίωνα, Θόαντα, Στάφυλον, Λάτραμυν, Εὐάνθη, Ταυρόπολιν. ὅτι δὲ οὔτε Μίνως συνεχώρησεν τὸν γάμον Ἀριάδνης οὔτε ἤγαγεν αὐτὴν εἰς Ἀθήνας Θησεύς, Ὅμηρός φησι ῥητῶς, τελευτῆσαί 〈τε〉 αὐτὴν καταλειφθεῖσαν ὑπὸ Θησέως, δι’ ὧν ὁ Ὀδυσσεύς φησι (λ 321. 22. 24)·
‘Φαίδρην τε Πρόκριν τε ἴδον καλήν τ’ Ἀριάδνην,
κούρην Μίνωος ὀλοόφρονος, ἥν ποτε Θησεύς
γῆμεν οὐδ’ ἀπόνητο.’
ὅτι δὲ ὁ στέφανος ὑπὸ Διονύσου κατηστέρικται, Ἄρατός φησιν (Phaen. 71 sq.)·
‘αὐτοῦ κἀκεῖνος στέφανος, τὸν ἀγαυὸν ἔθηκεν
σῆμ’ ἔμεναι Διόνυσος ἀποιχομένης Ἀριάδνης.’
For Theseus' safety her crown was placed among the stars. Neither of these is true. For she was left behind by Theseus on Naxos; and she was deflowered by Dionysus according to some, from whom she bears Oenopion, Thoas, Staphylus, Latramys, Euanthes, Tauropolis. That Minos did not consent to the marriage of Ariadne nor did Theseus bring her to Athens, Homer says expressly, and that she died abandoned by Theseus, through what Odysseus says (λ 321. 22. 24): 'Phaedra and Procris I saw, and fair Ariadne, daughter of Minos of baneful mind, whom once Theseus married but had no joy of her.' That the crown was placed among the stars by Dionysus, Aratus says (Phaen. 71 sq.): 'there too is that crown, which glorious Dionysus set as a sign of departed Ariadne.'
797
798
799
800
801
802
803
804
805
806
807
808
809
810
811
812
813
814
815
816
997-1004b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2024
b. 〈ὑπελύσατ’:〉
ὑπέσωσεν.
Lg
b. 〈ὑπελύσατ’:〉 she saved. Lg
817
818
1013-14a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2027
1013—14 a. προπρὸ δ’ ἀφειδήσασα:
γράφεται προπρὸ δὲ μειδήσασα. ἐρωτικὴ δὲ ἡ ἐπαναδίπλωσιις τῆς προθέσεως· ἐμφαίνει γὰρ μάλλον τὸ μετὰ σπουδῆς καὶ προχείρως γεγενῆσθαι τὴν δόσιν.
1013-14a. προπρὸ δ’ ἀφειδήσασα: it is written προπρὸ δὲ μειδήσασα. The repetition of the preposition is erotic; for it indicates more that the giving happened with eagerness and readily.
1013-14b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2028
b. ἀφειδήσασα:
ἀφροντιστήσασα τοῦ προσειπεῖν. ἀντὶ τοῦ· μηκέτι ἀκριβωσαμένη ἢ πολυπραγμονήσασα ἀφεῖλεν ἐκ τῆς στηθοδεσμίδος τὸ φάρμακον. διὰ δὲ τούτου φαίνεται ἡ ἐπίτασις τοῦ ἔρωτος.
b. ἀφειδήσασα: having been careless of addressing. Instead of: no longer being precise or meddling, she took the drug from her breast-band. Through this the intensity of her love is shown.
819
820
821
822
1019-21.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2031
1019—21. τηκομένη οἷόν τε:
τὸ Ὁμηρικὸν παρέφρασεν (Ψ 598 sq.)·
‘ἰάνθη δ’ ὡσεί τε περὶ σταχύεσσιν ἐέρση
ληίου ἀλδήσκοντος.’
τὸ μὲν οὖν τηκόμενον πάντως καὶ ἰαίνεται (μ 175 sq.)·
‘αἶψα δ’ ἰαίνετο κηρός, ἐπεὶ κέλετο μεγάλη ἴς
ἠελίοιο.’
οὐ πάντως δέ, εἴ τι ἰαίνεται, τοῦτο καὶ τήκεται. ὅθεν Ὅμηρος εἰπὼν ‘ἰάνθη’ ἐπήνεγκεν ‘ὡσεί τε’ μεταφορικῶς λέγων, ὥστε εἶναι τὸ νοούμενον ἐμφατικὸν τῆς τῶν σταχύων ἡδονῆς καθάπερ ἐμψύχων, τῆς δρόσου ἀντεχομένης τῶν καρπῶν, ὅτε ὀρθὸν ἔχουσι τὸν στάχυν οἷον μετεωριζόμενοι· οὕτω καὶ τὴν ψυχὴν τοῦ Μενελάου εἰς τέρψιν μετῆχθαι τοῖς λόγοις τοῦ Ἀντιλόχου. τὸ δὲ τήξει παραβάλλειν τὴν τερπομένην ψυχὴν οὐ πιθανόν.
1019–21. τηκομένη οἷόν τε: he paraphrased the Homeric passage (Ψ 598 sq.): “and he warmed as when dew upon ears of a growing crop.” Now what melts certainly also warms (μ 175 sq.): “and quickly the wax warmed, since the great strength of the sun commanded it.” But not everything that warms also melts. Hence Homer, having said “warmed,” added “as when” speaking metaphorically, so that the meaning is expressive of the pleasure of the ears of grain as if they were alive, the dew clinging to the fruits when they hold their stalk upright, as if raised aloft; so too the soul of Menelaus was moved to delight by the words of Antilochus. But to compare the delighted soul to melting is not plausible.
δύναται οὖν ἀναγινώσκεσθαι καὶ τὸ τηκομένη ἐπὶ τέρψεως. τὸ γὰρ τηκόμενον πάντως, ὅτε λύεται, καὶ μαλάσσεται. ἔστιν οὖν εἰπεῖν, ὅτι πᾶσα διελύθη, ἐφηπλώθη ἡ Μήδεια.
It is possible, then, to read τηκομένη also in the sense of delight. For what melts, when it is loosened, certainly also becomes soft. So one can say that Medea was wholly dissolved, spread out.
823
824
825
826
827
828
829
830
831
832
833
834
835
836
837
838
839
840
841
842
843
844
1086-89a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2046
1086—89 a. καὶ εὔβοτος:
πρὸς 〈τὸ〉 βόσκειν ἐπιτηδεία ἢ καλὰ θρέμματα ἔχουσα.
Lm
1086-89a. καὶ εὔβοτος: suitable for 〈the〉 feeding or having fine flocks. Lm
845
846
1086-89b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2047
b. ἔνθα Προμηθεύς·
ὅτι Προμηθέως καὶ Πανδώρας υἱὸς Δευκαλίων, Ἡσίοδος ἐν α' Καταλόγων (fg 2 Rz.²) φησί, καὶ ὅτι Δευκαλίωνος καὶ Πύρρας Ἕλλην, ἀφ’ οὗ Ἕλληνες καὶ Ἑλλάς. ὅτι δὲ Δευκαλίων ἐβασίλευσε Θεσσαλίας, Ἑλλάνικος ἐν α' τῆς Δευκαλιωνείας (4 fg 6 ab J.) φησίν. ὅτι δὲ καὶ ιβ' θεῶν βωμὸν ὁ Δευκαλίων ἱδρύσατο, Ἑλλάνικος ἐν τῷ αὐτῷ φησι συγγράμματι.
b. ἔνθα Προμηθεύς· that Deucalion was the son of Prometheus and Pandora, Hesiod says in the first book of the Catalogues (fg 2 Rz.²), and that Hellen was the son of Deucalion and Pyrrha, from whom the Hellenes and Hellas are named. That Deucalion ruled Thessaly, Hellanicus says in the first book of the Deucalioneia (4 fg 6 ab J.). That Deucalion also founded an altar of the twelve gods, Hellanicus says in the same work.
847
848
849
850
851
852
853
854
855
856
857
858
859
860
1086-89c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2048
c. Ἰαπετιονίδης:
ἐκ τίνος γυναικὸς ὁ Δευκαλίων ἐγένετο Προμηθεῖ, σεσιώπηται. ἔστι δὲ καὶ ἕτερος Δευκαλίων, περὶ οὗ Ἑλλάνικος (4 fg 114 J.) ἱστορεῖ, καὶ ἄλλος ὁ Μίνωος, περὶ οὗ Φερεκύδης (3 fg 85 J.), καὶ δ' ὁ Ἄβαντος, οὗ μνημονεύει Ἀρίστιππος ἐν Ἀρκαδικοῖς (fg 3 M. IV 327).
c. Iapetionides: From what woman Deucalion was born to Prometheus has been passed over in silence. There is also another Deucalion, about whom Hellanicus (4 fr. 114 J.) gives an account, and another, the son of Minos, about whom Pherecydes (3 fr. 85 J.), and a fourth, the son of Abas, whom Aristippus mentions in his Arcadica (fr. 3 M. IV 327).
861
862
1094-95.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2053
1094—95. Αἰολίδην Μινύην:
οὐκ ἀπὸ Αἰόλου, ἀλλ’ ἀπὸ τῶν Αἰόλου. Σισύφου γὰρ παῖδες ἐγένοντο ὁ Ἄλμος καὶ Πορφυρίων, Χρυσογόνης δὲ τῆς Ἄλμου καὶ Ποσειδῶνος Μινύας ὁ τὸν Ὀρχομενόν κτίσας. καὶ κατὰ τοῦτο εἴρηται Αἰολίδης, ὅτι Σίσυφος Αἰόλου ἐγένετο· Μινύας δὲ κατὰ μητέρα Αἰολίδης, πατρὸς δὲ Ποσειδῶνος. τοῦτον οὖν Ἀπολλώνιός φησιν εἰς τὴν Βοιωτίαν εἰσβαλόντα ὅμορον Θηβαίοις Ὀρχομενόν κτίσαι.
1094-95. Aeolid Minyas: Not from Aeolus, but from the descendants of Aeolus. For the sons of Sisyphus were Almus and Porphyrion, and from Chrysogone, daughter of Almus, and Poseidon was born Minyas, who founded Orchomenus. And in this respect he is called Aeolid, because Sisyphus was the son of Aeolus; but Minyas is an Aeolid on his mother's side, and on his father's side a son of Poseidon. Apollonius, then, says that this man invaded Boeotia and founded Orchomenus on the border of Thebes.
1124-29a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2058
1124—29 a. πορσανέουσι:
νῦν ἀντὶ τοῦ τιμήσουσι καὶ ὡς θεὸν νομίσουσι σεπτήν. ὅταν δὲ λέγῃ ὁ Ἰάσων ἡμέτερον δὲ λέχος θαλάμοις ἔνι κουριδίοισι πορσανέεις, δηλοῖ ὅτι προστήσῃ καὶ αὐξήσεις, δι’ οὗ τὴν συμβίωσιν σημαίνει.
Lm (P)
1124-29a. πορσανέουσι: here instead of "will honor" and "will regard as a revered goddess." But when Jason says "you will prepare our marriage bed in the bridal chamber," he makes clear that "you will preside over and increase it," by which he signifies their life together. Lm (P)
863
864
1124-29b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2059
b. 〈πορσανέουσι:〉
ἀντὶ τοῦ σεβασθήσονται, τιμήσουσιν.
Lg
b. <πορσανέουσι:> instead of "they will revere," "they will honor." Lg
1177-87a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2072
1177—87 a. Ἀονίοιο δράκ〈οντος〉:
ἀντὶ Βοιωτιακοῦ· Ἀονία γὰρ πρότερον ἡ Βοιωτία. Ὠγυγίας δὲ τὰς Θήβας ἀπὸ Ὠγύγου τοῦ
1177-87a. Ἀονίοιο δράκ〈οντος〉: instead of 'Boeotian'; for Aonia was formerly Boeotia. And Ogygian Thebes from Ogygus, who
865
866
867
868
1177-87a_cont.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2073
βασιλεύσαντος αὐτῶν. Κόριννα (fg 31 B. III 551) δὲ τὸν Ὤγυγον Βοιωτοῦ υἱόν. ἀπὸ τούτου δὲ καὶ τῶν Θηβῶν πύλαι. περὶ δὲ Εὐρώπης καὶ τῆς Κάδμου εἰς Θήβας παρουσίας Λυσιμάχος ἐν τῇ α' τῶν Θηβαϊκῶν παραδόξων (fg 4 M. III 336) συνείλεχε πολλὴν τὴν ὕλην διαφωνοῦσαν.
ruled over them. Corinna (fr. 31 B. III 551) says that Ogygus was the son of Boeotus. From him also the gates of Thebes. Concerning Europa and the arrival of Cadmus in Thebes, Lysimachus in the first book of his Theban Paradoxes (fr. 4 M. III 336) has collected much conflicting material.
869
870
1177-87b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2074
b. Κάδμος, ὅτ’ Εὐρώ〈πην〉:
περὶ τῆς Κάδμου εἰς Θήβας παρουσίας Λυσίμαχος ἐν τῇ συναγωγῇ τῶν Θηβαϊκῶν παραδόξων (v. sch. a) ἱστορεῖ καὶ Ἑλλάνικος ἐν α' Φορωνίδος (4 fg 1 a J.), ἱστορῶν, ὅτι καὶ τοὺς ὀδόντας ἔσπειρε τοῦ δράκοντος κατὰ Ἄρεως βούλησιν καὶ ἐγένοντο ε' ἄνδρες ἔνοπλοι, Οὐδαῖος, Χθόνιος, Πέλωρ, Ὑπερήνωρ, Ἐχίων. ὁ δὲ Ἀπολλώνιος πολλοὺς οἴεται καὶ ἄλλους 〈καὶ〉 ἀλλήλοις πεπολεμηκέναι. ἐν δὲ τῇ γ' †Μουσαῖος Τιτανογραφίᾳ† (2 B 1 Diels-Kranz) λέγεται, ὡς Κάδμος ἐκ τοῦ Δελφικοῦ ἐπορεύετο προκαθηγουμένης αὐτῷ τῆς βοός. Ἱππίας δὲ ὁ Ἠλεῖος ἐν Ἐθνῶν ὀνομασίαις (6 fg 1 J.) φησὶν ἔθνος τι καλεῖσθαι Σπαρτούς, καὶ ὁμοίως Ἀτρόμητος. Φερεκύδης δὲ ἐν τῇ ε' οὕτω φησίν (3 fg 22 a J.)· ‘ἐπεὶ δὲ Κάδμος κατῳκίσθη ἐν Θήβῃσιν, Ἄρης διδοῖ αὐτῷ καὶ Ἀθηναίῃ τοῦ ὄφιος τοὺς ἡμίσεις ὀδόντας, τοὺς δὲ ἡμίσεις Αἰήτῃ. καὶ ὁ Κάδμος αὐτίκα σπείρει αὐτοὺς εἰς τὴν ἄρουραν Ἄρεως κελεύσαντος, καὶ αὐτῷ ἀναφύονται πολλοὶ ἄνδρες ὡπλισμένοι. ὁ δὲ Κάδμος δείσας βάλλει αὐτοὺς λίθοισιν. οἱ δὲ δοκέοντες ὑφ’ ἑαυτῶν βάλλεσθαι, κρατέουσιν ἀλλήλους καὶ θνή-
b. Cadmus, when Europa: about Cadmus' arrival in Thebes, Lysimachus in his Collection of Theban Marvels (see scholion a) gives an account, and Hellanicus in the first book of his Phoronis (4 F 1a J.), relating that he also sowed the dragon's teeth at Ares' will, and five armed men were born: Udaeus, Chthonius, Pelorus, Hyperenor, Echion. But Apollonius thinks that many others also fought with one another. In the third book of the Titanography attributed to Musaeus (2 B 1 Diels-Kranz) it is said that Cadmus went from Delphi with the cow leading the way. Hippias of Elis in his Names of Peoples (6 F 1 J.) says that a certain people is called the Spartoi, and similarly Atrometus. Pherecydes in his fifth book says as follows (3 F 22a J.): 'When Cadmus settled in Thebes, Ares gave him and Athena half of the serpent's teeth, and the other half to Aeetes. And Cadmus immediately sows them in the field at Ares' command, and many armed men spring up for him. Cadmus, in fear, throws stones at them. They, thinking they are being pelted by each other, kill one another and die—'
871
872
873
874
875
876
877
878
879
880
881
882
883
884
885
886
887
888
1177-87b_cont.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2075
σκουσιν πλὴν ε' ἀνδρῶν, Οὐδαίου καὶ Χθονίου καὶ Ἐχίονος καὶ Πέλωρος καὶ Ὑπερήνορος, καὶ αὐτοὺς Κάδμος ποιεῖται πολίτας’.
—except five men, Udaeus and Chthonius and Echion and Pelorus and Hyperenor, and Cadmus makes them citizens.'
1177-87c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2076
c. 〈τούς:〉
τοὺς ὀδόντας.
Lg
1177-87d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2077
d. 〈αὐτῷ τε φονῆι:〉
τῷ Κάδμῳ.
Lg (P)
d. 〈and to him as murderer:〉 to Cadmus. Lg (P)
1177-87e.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2078
e. Κάδμος Ἀγηνορίδης:
τοὺς περιλειφθέντας ἐν τῇ μάχῃ σὺν Κάδμῳ κατοικῆσαι ἐν Θήβαις φησί. λέγει δὲ καὶ Ἑλλάνικος (4 fg 1 b J.), ὅτι Κάδμος ἐξελὼν τοῦ ὄφεως τοὺς ὀδόντας ἔσπειρεν, ἐκ δὲ αὐτῶν ε' ἄνδρες ἔφυσαν, Οὐδαῖος, Χθόνιος, Ὑπερήνωρ, Ἐχίων, Πέλωρος. καὶ ὁ μὲν Ἑλλάνικος μόνους φησὶ 〈τούτους〉 βεβλαστηκέναι, ὁ δὲ Ἀπολλώνιος πολλοὺς 〈καὶ〉 ἄλλους — ἵδρυσεν ὄχλον γηγενῆ Ἄρεως ἀμώοντος ὑπὸ δουρὶ ὅσοι ἐλίποντο (v. 1186 sq.) — καὶ ἀλλήλους πεφονευκέναι.
e. Cadmus son of Agenor: he says that those left over in the battle settled in Thebes with Cadmus. Hellanicus also says (4 F 1b J.) that Cadmus took out the serpent's teeth and sowed them, and from them five men grew: Udaeus, Chthonius, Hyperenor, Echion, Pelorus. And Hellanicus says that only these sprang up, but Apollonius says that many others too—he established a crowd of earth-born men left over from Ares' reaping under the spear (v. 1186 f.)—and that they killed one another.
889
890
891
892
893
894
1177-87f.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2079
f.
οἱ μὲν Ἀγήνορος λέγουσι τὸν Κάδμον, οἱ δὲ Φοίνικος. Φερεκύδης δὲ ἐν δ' οὕτω φησίν (3 fg 21 J.)· ‘Ἀγήνωρ δὲ ὁ Ποσειδῶνος γαμεῖ Δαμνὼ τὴν Βήλου. τῶν δὲ γίνονται Φοῖνιξ καὶ Ἰσαίη, ἣν ἴσχει Αἴγυπτος, καὶ Μελία, ἣν ἴσχει Δαναός. ἔπειτεν ἴσχει Ἀγήνωρ Ἀργιόπην τὴν Νείλου τοῦ ποταμοῦ· τῶν δὲ γίνεται Κάδμος.’
f. Some say Cadmus was the son of Agenor, others of Phoenix. Pherecydes in his fourth book says as follows (3 fg 21 J.): ‘Agenor, son of Poseidon, married Damno, daughter of Belus. Their children were Phoenix and Isaie, whom Aegyptus married, and Melia, whom Danaus married. Then Agenor married Argiope, daughter of the river Nile; their child was Cadmus.’
895
896
897
898
899
900
901
902
1191-92.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2080
1191—92. ἠέλιος μὲν ἄπωθ〈εν〉 ἐρεμνὴν 〈δύετο〉 γαῖαν:
λέγει τὴν ὑπὸ τὸν ὁρίζοντα δύσιν· 〈ἐρεμνὴν〉 γὰρ εἴρηκε 〈διὰ〉 τὸ ὑπὸ τῶν ἀρχαίων παραδεδομένον ἔρεβος. Αἰθίοπας δὲ λέγει τοὺς πρὸς τῇ δύσει, ἐρεμνὴν δὲ γῆν τὸ ἀφανὲς ἡμισφαίριον τὸ περὶ τὸ ἔρεβος· τοιοῦτο δὲ ἀκουστέον τὸν ὑπὸ τὸν ὁρίζοντα τόπον ἐπὶ τοῦ Ἀπολλωνίου. ἑσπέριον δὲ τὸν ἥλιον εἴρηκε, τὴν ὥραν σημαίνων, καθ' ἣν ὥραν παρέπεται αὐτῷ τὸ δύνειν. νεάτας δὲ ἄκριας εἴρηκεν τῶν Αἰθιόπων τὰς ἐσχατιὰς ὡς ὑπερκειμένας τῆς οἰκουμένης. οὐκ ὀρθῶς δὲ εἴρηκεν ὑπὲρ ἄκριας Αἰθιόπων τὸν ἥλιον δύνειν· ὁ γὰρ ὁρίζων κύκλος, οὐκ ὢν τῇ φύσει, τῇ ὄψει ἐπισημαίνεται.
1191-92. The sun went down far away to the dark earth: he means the setting below the horizon; for he has said ‘dark’ because of the Erebus handed down by the ancients. He calls the Ethiopians those towards the setting, and ‘dark earth’ the invisible hemisphere around Erebus; such must be understood as the place below the horizon in Apollonius. He has called the sun ‘evening’, indicating the hour at which its setting follows. He has called the ‘uttermost peaks’ of the Ethiopians their farthest parts as lying beyond the inhabited world. But he has not correctly said that the sun sets beyond the peaks of the Ethiopians; for the horizon circle, not existing in nature, is marked by sight.
903
904
905
906
907
908
909
910
911
912
913
914
1194-96.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2082
1194—96. αὐτίκ’ ἐπεί ῥ' Ἑλίκ〈ης〉:
πρὸς τὸ κλίμα τῆς Ἑλίκης φησὶν ἀναβλέψαντα τὸν Ἰάσονα σημειώσασθαι τὸν καιρὸν τὸν εἰρημένον ὑπὸ τῆς Μηδείας αὐτῷ.
1194-96. Immediately when he looked up at the latitude of Helice: he says that Jason, looking up at the latitude of Helice, noted the time that had been told to him by Medea.
1214-15.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2088
1214—15. πέριξ δέ μιν ἐστεφά〈νωντο〉:
ὅτι δράκουσι καὶ δρυΐνῳ κλάδῳ στέφεται ἡ Ἑκάτη, καὶ Σοφοκλῆς ἐν Ῥιζοτόμοις τὸν χορὸν πεποίηκε λέγοντα (fg 535 Pearson)·
‘Ἥλιε δέσποτα καὶ πῦρ ἱερόν,
τῆς εἰνοδίας Ἑκάτης ἔγχος,
τὸ δι’ Οὐλύμπου 〈προ〉πολοῦσα φέρει
καὶ γῆς ἀνιοῦσ’ ἱερὰς τριόδους,
στεφανωσαμένη δρυΐ καὶ πλεκτοῖς
ὠμῶν σπείραισι δρακόντων.’
1214-15. And all around her they crowned: that Hecate is crowned with serpents and an oak branch, and Sophocles in the Root-cutters has made the chorus say (fg 535 Pearson): ‘Lord Sun and sacred fire, spear of Hecate of the crossroads, which she carries as she attends through Olympus and comes up from the earth to the sacred meeting of three ways, crowned with oak and with woven coils of serpents.’
915
916
917
918
919
920
921
922
923
924
925
926
927
928
1242-43a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2098
1242—43 a. Ὑαντίου Ὀγχηστοῖο:
τοῦ Βοιωτικοῦ· Ὕαντες γὰρ τὸ πρὶν ᾤκουν τὴν Βοιωτίαν. Ὀγχηστὸς δὲ πόλις τῆς Βοιωτίας ἱερὰ Ποσειδῶνος. Ὅμηρος (Β 506)·
‘Ὀγχηστόν θ’ ἱερόν, Ποσιδήιον ἀγλαὸν ἄλσυ.’
1242–43a. Of Hyantian Onchestus: of Boeotian; for the Hyantes formerly inhabited Boeotia. Onchestus is a city of Boeotia sacred to Poseidon. Homer (Iliad 2.506): 'and sacred Onchestus, the splendid grove of Poseidon.'
929
930
931
932
933
934
1242-43b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2099
b. Ὑάντιον δὲ
ἀντὶ τοῦ Βοιώτιον· Ὕαντες γὰρ Βοιωτίας ἔθνος βάρβαρον, ὅθεν καὶ παροιμία ‘Βοιωτία ὗς’. καὶ ἡ Καλαύρεια δὲ ἱερά ἐστι Ποσειδῶνος, ὡς φησι Φιλοστέφανος (fg 18 M. III 31)· ἦν δὲ πρότερον μὲν Ἀπόλλωνος, ἡ δὲ Πυθὼ Ποσειδῶνος, καὶ ἀντήμειψαν [οἰονεὶ κατήλλαξαν].
b. Hyantian instead of Boeotian; for the Hyantes are a barbarian people of Boeotia, whence also the proverb 'Boeotian pig.' And Calaureia is also sacred to Poseidon, as Philostephanus says (fr. 18 M. III 31); but formerly it belonged to Apollo, and Pytho to Poseidon, and they exchanged [that is, they swapped].
935
936
937
938
1242-43c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2100
c. Καλαύρειαν:
νῆσος πρὸς τῇ Τροιζῆνι.
LmP
c. Calaureia: an island near Troezen. LmP
1268-69a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2110
1268—69 a.
καὶ τότε οὐκ ἐπὶ πολὺν καιρὸν ἀφέξεσθαι τῶν ἄθλων ἔμελλον.
Lm (P)
1268–69a. And then they were not going to be far from the contests for a long time. Lm (P)
1268-69b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2111
b. κληῖδες
τὰ ζυγά, ἐφ’ ὧν οἱ ἐρέται κάθηνται.
b. κληῖδες are the benches on which the rowers sit.
939
940
1271-72.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2113
1271—72. βαλβίς
ἐστιν, ᾗ ἐπιβάλλουσιν οἱ δρομεῖς γραμμή, σημαίνει δὲ καὶ τὴν ἐκκοπὴν τοῦ φρέατος. ὁ δὲ νοῦς· τοσοῦτον δὲ τῆς πόλεως ἀφεστήκει, ὅσον ἡ νύσσα ἀπὸ τῆς βαλβίδος ἤτοι τῆς ἀφετηρίας.
1271–72. βαλβίς is the line on which the runners step, but it also means the cutting of a well. The sense: it stood as far from the city as the turning post from the starting line, that is, the starting point.
941
942
943
944
1319-20.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2130
1319—20. οἱ Τυνδαρίδαι, φησίν, ἀπὸ τοῦ πυρὸς ἐχωρίσθησαν εἰς τὴν ναῦν.
Lm (P)
1319-20. The Tyndaridae, he says, separated themselves from the fire to the ship. Lm (P)
1354-56a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2142
1354—56 a. [τὸν δ’ ἕλεν ἀμφασίη:]
οὗτος καὶ οἱ ἑξῆς στίχοι
1354–56 a. [τὸν δ’ ἕλεν ἀμφασίη:] this and the following lines
945
946
1354-56a_cont.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2143
εἰλημμένοι εἰσὶ παρ’ Εὐμήλου (fg 9 Kink. 191), παρ’ ᾧ φησι Μήδεια πρὸς Ἴδμονα. Σοφοκλῆς δὲ ἐν ταῖς Κολχίσι (fg 341 Pearson) πεποίηκε τὸν ἄγγελον, τοῦ Αἰήτου πυθομένου περὶ τῶν προειρημένων
‘ἦ βλαστὸς οὐκ ἔβλαστεν οὑπιχώριος;’
λέγοντα·
‘καὶ κάρτα φρίξας τ’ εὐλόφῳ σφηκώματι
χαλκηλάτοις ὅπλοισι μητρὸς ἐξέδυ.’
ταῦτα δὲ Ἀπολλώνιος παραγέγραφεν.
are taken from Eumelus (fg 9 Kink. 191), in whom Medea speaks to Idmon. Sophocles in his Colchian Women (fg 341 Pearson) has made the messenger, when Aeetes asks about the aforementioned things, 'Did the native shoot not sprout?', say: 'And indeed, bristling with a well-crested helmet and bronze-forged weapons, he emerged from his mother.' Apollonius has adapted these things.
947
948
949
950
951
952
953
954
1354-56b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2144
b. φρίξαν:
ἐξωρθοῦντο, φοβεροὶ ἐφαίνοντο.
Lm (P)
b. φρίξαν: they bristled, appeared terrifying. Lm (P)
1354-56c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2145
c. 〈φρίξεν:〉 it shone. Sm
1354-56d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2146
d. 〈ἀμφιγύοις:〉
διπλοῖς.
Sm
d. 〈ἀμφιγύοις:〉 double. Sm
1377-79.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2155
1377—79. οἷος δ’ οὐρανόθεν πυρόεις ἀναπάλλεται:
γράφεται καὶ ἀπολάμπεται. περὶ τῶν διατρεχόντων ἀστέρων καὶ ῥᾳδίως ἀφανιζομένων τὸν λόγον ποιεῖται, οἳ τῇ τῆς φορᾶς ὀξύτητι παραπλήσιόν τι ἔχουσιν ἐπιβαλλομένῳ. ὁλκὸν δὲ λέγει τὸ ὑπὸ τῆς ὀξύτητος παρασυρόμενον αὐτῷ φέγγος. τὰς δὲ τοιαύτας φαντασίας ὁ
1377-79. οἷος δ’ οὐρανόθεν πυρόεις ἀναπάλλεται: it is also written ἀπολάμπεται. He speaks about the stars that dart across and quickly disappear, which by the swiftness of their motion have something similar to one rushing upon [something]. He calls ὁλκός the light that is dragged along with it by its swiftness. Such appearances Musaeus (2 B 17 Diels-Kranz) says rise from the ocean and are extinguished in the aether. Apollonius plausibly called the stars mentioned by Musaeus 'flashes'; for the gleams that occur, imperceptible because of their swiftness, are called 'flashes' from some source. But it is implausible to compare Jason, as he goes to a dangerous contest, to such a star, which is extinguished immediately upon appearing. But if someone should say that he has likened him to Pyroeis, about whom Epigenes in his work On the Chaldean Mathematics, after first speaking about the planets, of which he says one is Pyroeis, called by the Greeks Ares, but by the Chaldeans Heracles 〈...〉; for he says that as it moves along, flashes and sparks occur, but Pyroeis is slow-moving.
955
956
957
958
1377-79_cont.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2156
Μουσαῖος (2 B 17 Diels-Kranz) ἀναφερομένας φησὶν ἐκ τοῦ ὠκεανοῦ κατὰ τὸν αἰθέρα ἀποσβέννυσθαι. τοὺς δὲ ὑπὸ Μουσαίου ἀστέρας εἰρημένους Ἀπολλώνιος πιθανῶς μαρμαρυγὰς εἴρηκε· τὰς γὰρ γινομένας ἀκαταλήπτους διὰ τὴν ὀξύτητα ἀποστίλψεις ἀφ’ οὗτινος μαρμαρυγὰς καλοῦσιν. ἀπίθανον δὲ τῷ τοιούτῳ ἀστέρι παραβαλεῖν τὸν Ἰάσονα πρὸς ἐπικίνδυνον ἆθλον πορευόμενον, τῷ ἅμα τῷ φανῆναι εὐθέως σβεννυμένῳ. εἰ δέ τις λέγοι τῷ Πυρόεντι αὐτὸν ὡμοιωκέναι, περὶ οὗ Ἐπιγένης ἐν τῷ Περὶ τῶν Χαλδαϊκῶν μαθηματικῶν προειπὼν περὶ τῶν πλανητῶν, [λέγων] ὧν φησιν ἕνα εἶναι τὸν Πυρόεντα, προσαγορευόμενον [δὲ] ὑπὸ μὲν Ἑλλήνων Ἄρεως, ὑπὸ δὲ Χαλδαίων Ἡρακλέους 〈...〉· φησὶ γὰρ καὶ ἐπισυρομένου αὐτοῦ μαρμαρυγὰς καὶ σπινθῆρας γίνεσθαι, ὁ δὲ Πυρόεις δυσκίνητός ἐστιν.
Musaeus (2 B 17 Diels-Kranz) says that the appearances rise from the ocean and are extinguished in the aether. Apollonius plausibly called the stars mentioned by Musaeus 'flashes'; for the gleams that occur, imperceptible because of their swiftness, are called 'flashes' from some source. But it is implausible to compare Jason, as he goes to a dangerous contest, to such a star, which is extinguished immediately upon appearing. But if someone should say that he has likened him to Pyroeis, about whom Epigenes in his work On the Chaldean Mathematics, after first speaking about the planets, of which he says one is Pyroeis, called by the Greeks Ares, but by the Chaldeans Heracles 〈...〉; for he says that as it moves along, flashes and sparks occur, but Pyroeis is slow-moving.
959
960
961
962
963
964
965
966
967
968
969
970
971
972
973
974
975
976
1389-90a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2159
1389—90 a. οὐδὲ βολῇσι μίμνει ἐς ὡραίην:
ὡραίην παραγωγῶς εἶπεν ἀντὶ τοῦ εἰς ὥραν καὶ τὸν δέοντα καιρόν, ὡς ‘ἀναγκαίη γὰρ ἐπείγει’ (Hom.). τὸ δὲ ἑξῆς· οὐδὲ μίμνει ὥστε εἰς ὥραν τερεήμεναι βολαῖς ἠελίοιο.
1389-90a. nor does he await the season with his rays: he said "season" in a derived form instead of "at the proper time and the fitting moment," as in "for necessity presses" (Homer). The construction in order: nor does he await being dried by the rays of the sun until the proper time.
1389-90b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2160
b. 〈τερεήμεναι:〉
φρυγῆναι.
Sg
b. 〈to be dried:〉 to be roasted. Sg
1-5a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2169
1—5 a. Αὐτὴ νῦν κάματ〈ον〉:
ἐλλείπει τὸ ὦ μόριον, ἵνα ᾖ ὦ θεά. ὁ δὲ νοῦς· αὐτὴ νῦν ἐμοὶ εἰπέ, ὦ Μοῦσα, τόν τε μόχθον καὶ τὰς βουλὰς Μηδείας, ἀποροῦντός μου, ὥστε μὴ δύνασθαι εἰπεῖν, πότερον ἐρωτικῷ πάθει ἢ κακώσεως φυγὴν ποιουμένη κατέλιπε τὴν πατρίδα.
1-5a. Now, goddess, the toil: the particle “O” is omitted, so that it would be “O goddess.” The sense: now tell me yourself, O Muse, both the toil and the counsels of Medea, since I am at a loss, so as not to be able to say whether it was through erotic passion or by making an escape from ill-treatment that she left her fatherland.
977
978
979
980
1-5b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2170
b. ἦ γὰρ ἔμοιγε ἀμφα〈σίῃ〉:
ἀντὶ τοῦ ἀπορίᾳ, ἀφασίᾳ.
b. Or for me at least with speechlessness: instead of “with perplexity,” “with speechlessness.”
23-24.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2181
23—24. πτερόεις δέ οἱ:
οἷον κοῦφος· ἐκουφίσθη τοῦ προτέρου λογισμοῦ, ταχέως μετέπεσεν αὐτῆς ἡ ψυχή, εἰς ἱλαρότητα μετετράπη.
23-24. πτερόεις δέ οἱ: as it were light; she was lifted from her former reasoning, her soul quickly changed, it was turned to cheerfulness.
981
982
57-58.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2191
57—58. οὐκ ἄρ’ ἐγὼ μούνη μετὰ Λάτμιον:
Λάτμος ὄρος Καρίας, ἔνθα ἔστιν ἄντρον, ἐν ᾧ διέτριβεν Ἐνδυμίων. ἔστι δὲ καὶ πόλις ἡ λεχθεῖσα Ἡράκλεια. λέγεται δὲ κατέρχεσθαι εἰς τοῦτο τὸ ἄντρον τὴν Σελήνην πρὸς Ἐνδυμίωνα. περὶ δὲ τοῦ τῆς Σελήνης ἔρωτος ἱστοροῦσι Σαπφὼ (fg inc. lib. 83 Lobel = 134 B. III 132) καὶ Νίκανδρος ἐν β' Εὐρωπείας (fg 24 Schn.).
57-58. οὐκ ἄρ’ ἐγὼ μούνη μετὰ Λάτμιον: Latmus is a mountain of Caria, where there is a cave in which Endymion used to dwell. There is also a city called Heracleia. Selene is said to descend into this cave to Endymion. About the love of Selene Sappho (fg inc. lib. 83 Lobel = 134 B. III 132) and Nicander in the second book of the Europeia (fg 24 Schn.) tell the story.
τὸν δὲ Ἐνδυμίωνα Ἡσίοδος (fg 11 Rz.²) μὲν Ἀεθλίου τοῦ Διὸς καὶ Καλύκης, παρὰ Διὸς εἰληφότα τὸ δῶρον ἵν’ αὐτῷ ταμίαν εἶναι θανάτου, ὅτε θέλοι ὀλέσθαι 〈...〉 καὶ Πείσανδρος (16 fg 7 J.) καὶ Ἀκουσίλαος (2 fg 36 J.) καὶ Φερεκύδης (3 fg 121 J.) καὶ Νίκανδρος ἐν β' Αἰτωλικῶν (fg 6 Schn.) καὶ Θεόπομπος ὁ ἐποποιός. φασὶ δὲ αὐτὸν οἱ μὲν †Σπαρτιάτην†, οἱ δὲ Ἠλεῖον· Ἴβυκος δὲ ἐν α' (fg 44 B. III 249) Ἤλιδος αὐτὸν βασιλεῦσαί φησι.
Hesiod (fg 11 Rz.²) says that Endymion was the son of Aethlius, son of Zeus, and Calyce, and that he received from Zeus the gift to be the steward of his own death, whenever he wished to perish 〈...〉; and Peisander (16 fg 7 J.) and Acusilaus (2 fg 36 J.) and Pherecydes (3 fg 121 J.) and Nicander in the second book of the Aetolica (fg 6 Schn.) and Theopompus the epic poet. They say that he was †Spartiate†, but others say Elean; Ibycus in the first book (fg 44 B. III 249) says that he was king of Elis.
ἐν δὲ ταῖς Μεγάλαις Ἠοίαις (Hes. fg 148 Rz.²) λέγεται τὸν Ἐνδυμίωνα ἀνενεχθῆναι ὑπὸ τοῦ Διὸς εἰς οὐρανόν, ἐρασθέντα δὲ Ἥρας· εἰδώλῳ παραλογισθῆναι [τὸν ἔρωτα] νεφέλης καὶ ἐκβληθέντα κατελθεῖν
In the Great Ehoiai (Hes. fr. 148 Rz.²) it is said that Endymion was carried up to heaven by Zeus, and that he fell in love with Hera; he was deceived by a phantom of a cloud, and after being cast out he came down.
983
984
985
986
987
988
989
990
991
992
993
994
995
996
997
998
999
1000
57-58_cont.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2192
εἰς Ἅιδου. Ἐπιμενίδης (3 B 14 Diels-Kranz) δὲ αὐτὸν παρὰ θεοῖς διατρίβοντα ἐρασθῆναί φησι τῆς Ἥρας, διόπερ Διὸς χαλεπήναντος αἰτήσασθαι διὰ παντὸς καθεύδειν. τινὲς δὲ διὰ 〈τὴν〉 πολλὴν δικαιοσύνην ἀποθεωθῆναί φασιν αὐτὸν καὶ 〈...〉 αἰτήσασθαι παρὰ Διὸς ἀεὶ καθεύδειν.
To Hades. Epimenides (3 B 14 Diels-Kranz) says that he, while spending time among the gods, fell in love with Hera, and that therefore, when Zeus became angry, he asked to sleep forever. Some say that because of his great righteousness he was deified and asked from Zeus to sleep always.
ἔνιοι δὲ ἀναιροῦσι τὸν ἐπὶ τῷ Ἐνδυμίωνος ὕπνῳ μῦθον. φιλοκύνηγον γὰρ αὐτὸν γενόμενον, νύκτωρ πρὸς τῇ σελήνῃ κυνηγεῖν διὰ τὸ ἐξιέναι τὰ θηρία κατὰ τοῦτον τὸν καιρὸν ἐπὶ τὰς νομάς, τὰς δὲ ἡμέρας ἐν σπηλαίῳ αὐτὸν ἀναπαύεσθαι, ὥς τινας οἴεσθαι πάντοτε αὐτὸν κοιμᾶσθαι. οἱ δὲ ἀλληγοροῦσι τὸν μῦθον, λέγοντες ὡς ἄρα Ἐνδυμίων πρῶτος ἐπεχείρησε τῇ περὶ τὰ μετέωρα φιλοσοφίᾳ, παρασχεῖν δὲ αὐτῷ τὰς ἀφορμὰς τὴν σελήνην ἔν τε φωτισμοῖς καὶ κινήσεσιν, δι’ ὃ καὶ νύκτωρ σχολάζοντα τούτοις ὕπνῳ μὴ χρῆσθαι, κοιμᾶσθαι δὲ μεθ’ ἡμέραν. τινὲς δὲ τῷ ὄντι φίλυπνόν τινα γεγονέναι τὸν Ἐνδυμίωνα, ἀφ’ οὗ καὶ παροιμία ‘Ἐνδυμίωνος ὕπνος’ ἐπὶ τῶν πολὺ κοιμωμένων ἢ ἀμελῶς τι πραττόντων ὡς δοκεῖν κοιμᾶσθαι.
Some reject the myth about Endymion's sleep. For they say that he was fond of hunting, and at night he hunted by the light of the moon because the wild beasts come out at that time to their pastures, and during the days he rested in a cave, so that some thought he was always sleeping. Others allegorize the myth, saying that Endymion was the first to attempt philosophy concerning the heavens, and that the moon provided him with starting points in its illuminations and movements, for which reason he spent his nights on these studies and did not sleep, but slept during the day. Some say that Endymion was in fact a lover of sleep, from which comes the proverb 'Endymion's sleep' applied to those who sleep a lot or do something carelessly so as to seem to be asleep.
καὶ Θεόκριτος μέμνηται (III 49 sq.)·
And Theocritus mentions it (III 49 sq.):
‘ζαλωτὸς μὲν ἔην ὁ τὸν ἄτροπον ὕπνον ἰαύων
1001
1002
1003
1004
1005
1006
1007
1008
59-61a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2193
59—61 a. ἦ θαμὰ δὴ καὶ σεῖο:
μεμύθευται, ὡς ἄρα αἱ φαρμακίδες τὴν σελήνην ταῖς ἐπῳδαῖς κατασπῶσι. τοῦτο δὲ ποιεῖν δοκοῦσιν αἱ Θεσσαλαὶ σφαλεῖσαι τῆς ὑπολήψεως· καθὸ Ἀγλαονίκη, Ἡγεμόνος θυγάτηρ, ἔμπειρος οὖσα τῆς ἀστρολογίας καὶ εἰδυῖα τὰς ἐκλείψεις τῆς σελήνης, ὁπότε μέλλοι αὐταῖς ἐγγενήσεσθαι, ἔφασκε τὴν θεὸν κατασπᾶν,
59-61a. Truly often indeed you too: it is told that sorceresses draw down the moon with their spells. The Thessalian women are thought to do this, having failed in their assumption; according to which Aglaonice, daughter of Hegemon, being experienced in astronomy and knowing the eclipses of the moon, whenever they were about to occur, claimed to draw down the goddess,
1009
1010
1011
1012
59-61a_cont.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2194
καὶ παραχρῆμα περιέπιπτε συμφοραῖς, τῶν οἰκείων τινὰ ἀποβαλοῦσα. ὅθεν κατὰ τὸν βίον λέγεται παροιμία ἐπὶ 〈...〉 ‘τὴν σελήνην κατασπᾷ’.
and immediately she fell into misfortunes, losing one of her relatives. Whence in life a proverb is said upon 〈...〉 'she draws down the moon'.
1013
1014
1015
1016
59-61b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2195
b. μνησαμένη φιλό〈τητος〉:
τῆς τοῦ Ἐνδυμίωνος διὰ τῶν σῶν ἐπῳδῶν. σκοτίη δὲ ἐν ἀσελήνῳ, διὰ τὴν ἐμὴν περὶ τὸν ἐρώμενον ἀσχολίαν. διαλαμβάνουσι δὲ ἔνιοι τὴν τῆς σελήνης ἔκλειψιν ὑπὸ φαρμακίδων γίνεσθαι καθαιρουμένης, οἱ δὲ παλαιοὶ καθαιρέσεις ἐκάλουν τὰς ἐκλείψεις.
b. Remembering love: that of Endymion through your spells. And dark in the moonless night, because of my occupation with the beloved. Some interpret the eclipse of the moon as being caused by sorceresses drawing it down, and the ancients called eclipses 'drawings down'.
1017
1018
115-17a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2214
115—17 a. 〈ἵνα〉 Κριοῦ:
ἐν Κόλχοις, ὅπου πρῶτον τὸν Φρίξον κομίσας ὁ κριὸς ἀνεπαύσατο.
LmP
115-17a. 〈so that〉 of the Ram: in Colchis, where the ram first brought Phrixus and rested. LmP
1019
1020
115-17b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2215
b. [ὅν ῥά ποτ’ Αἰολίδ〈ης〉:]
Διονύσιος ἐν τοῖς Ἀργοναυτικοῖς (32 fg 2 c J.) λέγει Κριὸν γεγονέναι Φρίξῳ παιδαγωγῷ, ὃν πρῶτον αἰσθόμενον τὴν ἐκ τῆς μητρυιᾶς ἐπιβουλὴν ὑποθέσθαι φυγεῖν, ὑφ’ οὗ καὶ σωθέντος τοῦ νεανίου διαδεδόσθαι, ὡς ἄρα ἐπὶ κριοῦ μέχρι Κόλχων διασωθείη ὁ Φρίξος. L
b. [whom once the son of Aeolus:] Dionysius in his Argonautica (32 fg 2 c J.) says that the Ram was Phrixus' guardian, who first perceived the stepmother's plot and advised him to flee; and when the young man was saved by him, the story spread that Phrixus had been brought safely to Colchis on a ram. L
1021
1022
131-35a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2217
131—35 a. ἔκλυον, οἳ καὶ πολλόν:
ὑπερβολῇ κέχρηται περὶ ποσότητα, εἴ γέ φησι τὴν τοῦ δράκοντος φωνὴν τοῖς μὲν μακρὰν οὖσι τῶν Κόλχων ἀκούεσθαι, αὐτοῖς δὲ μή.
131-35a. they heard, who also much: he uses hyperbole regarding quantity, if indeed he says that the voice of the dragon is heard by those far from the Colchians, but not by them.
131-35b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2218
b. ἑκὰς Τιτηνίδος Αἴης:
τοῦ Τιτῆνος ποταμοῦ, ἀφ’ οὗ καὶ ἡ χώρα Τιτηνὶς κέκληται, μνημονεύει Ἐρατοσθένης ἐν Γεωγραφίᾳ (fg III B 76 Berger). ὁ δὲ Λύκος ποταμὸς ἀπὸ Ἀράξου φερόμενος συγκίρναται Φάσιδι, καὶ οὕτως ἀπολέσας τὸ ἴδιον ὄνομα ἐκδίδωσιν εἰς θάλασσαν. τὸ δὲ αὐτὸ τοῦτο γίνεται ἐπί τε Ὀνοχώνου τοῦ κατὰ Θεσσαλίαν καὶ Πηνειοῦ καὶ Παμίσου· ὅταν γὰρ εἰς ταὐτὸ συρρεύσωσιν, Πηνειὸς καλοῦνται. ὁ δὲ Ἀράξης ποταμὸς Σκυθίας. Μητρόδωρος δὲ ἐν α' τῶν Περὶ Τιγράνην (184 fg 1 J.) τὸν Θερμώδοντα Ἀράξην φησὶ λέγεσθαι. Καυκασίαν δὲ θάλασσαν τὴν Κασπίαν φησὶ διὰ τὸ συνάπτειν τῷ Καυκάσῳ.
b. far from Titanian Aea: of the Titan river, from which the land is also called Titanis; Eratosthenes mentions it in his Geography (fg III B 76 Berger). The Lycus river, flowing from the Araxes, mingles with the Phasis, and thus losing its own name it flows into the sea. The same thing happens with the Onochonus in Thessaly and the Peneius and the Pamisus; for when they flow together, they are called Peneius. The Araxes is a river of Scythia. Metrodorus in the first book of his On Tigranes (184 fg 1 J.) says that the Thermodon is called Araxes. He says the Caucasian sea is the Caspian because it borders the Caucasus.
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1024
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131-35c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2219
c. βέλτιον δὲ Καυκασίαν
θάλασσαν νῦν τὸν Εὔξεινον νοεῖν τὸν πλησιάζοντα τῷ Καυκάσῳ· οὐ γὰρ εἰς τὴν Κασπίαν, ἀλλ’ εἰς τὸν Εὔξεινον ἐκδίδωσιν ὁ Φάσις. P
c. But it is better to understand the Caucasian sea here as the Euxine, which is near the Caucasus; for the Phasis flows not into the Caspian, but into the Euxine. P
1031
1032
1033
1034
140-42a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2220
140—42 a. καπνοῖο στροφ〈ά〉λ〈ιγγες〉:
αἱ τοῦ καπνοῦ τοῦ σφοδροῦ εἱλήσεις.
140-42a. coils of smoke: the whirlings of the violent smoke.
1035
1036
140-42b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2221
b. 〈εἱλίσσονται:〉
κατὰ τὴν ἀναφοράν· διὰ δὲ τοῦ ἄλλη δ’ αἶψ’ ἑτέρη ἐπιτέλλεται δηλοῖ τὸ συνεχὲς τῆς ἐπαναφορᾶς.
b. 〈they whirl:〉 in the rising; and by "another swiftly rises after another" he indicates the continuity of the rising.
140-42c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2222
c. εἰλίγγοισι:
ταῖς εἱλήσεσι καὶ συστροφαῖς τοῦ σφοδροῦ καπνοῦ.
c. with whirlings: with the whirlings and twistings of the violent smoke.
140-42d.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2223
d. ἐπήορος:
μετέωρος.
LgP
d. lifted up: on high. LgP
140-42e.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2224
e. 〈ἐξανιοῦσα:〉
γράφεται καὶ ἀίσσουσα.
Lm
e. 〈rising up:〉 it is also written "darting." Lm
143-44a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2225
143—44 a. ἀπειρεσίας ἐλέλιξε:
πολλάς. ὑπερβολικῶς καὶ τοῦτο εἴρηκε διαγράφων τὸ τέρας τοῦ δράκοντος. ῥυμβόνας δὲ τὰς εἱλήσεις τῆς σπείρας, τὰς περιδινήσεις. — καὶ Εὐριπίδης ἐν Πειρίθῳ (fg 593 N.²): ‘σὲ τὸν αὐτοφυῆ πάντων [θεῶν] αἰθέρα ῥύμβῳ’, τουτέστιν ἐν κινήσει, ὅθεν καὶ τὸ κινούμενον τροχίσκιον ὑπὸ τῶν φαρμακίδων ῥυμβίον καλεῖται. καὶ παρ’ Εὐπόλιδι (fg 72 Kock I 274)· ‘ὦ ῥύμβε, μαστίξας ἐμέ’, οὕτω δὲ λέγουσι τὰς περιφερεῖς κινήσεις.
143-44a. shook countless: many. He has said this hyperbolically, describing the monster of the dragon. "Whirlings" are the coilings of the spiral, the rotations. — And Euripides in Peirithous (fg 593 N.²): "you, the self-born, all [gods] aether with a whirl," that is, in motion, whence also the little wheel moved by sorceresses is called a "rhombus." And in Eupolis (fg 72 Kock I 274): "O rhombus, having whipped me," thus they call circular motions.
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1038
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143-44b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2226
b. ἀζαλέῃσιν ἐπηρεφέας φολίδεσσιν:
ξηραῖς λεπίσιν ἐσκεπασμένας.
Lm (P)
b. ἀζαλέῃσιν ἐπηρεφέας φολίδεσσιν: covered with dry scales. Lm (P)
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1046
1047
1048
150-51a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2231
150—51 a. οἴμῃ θελγόμενος:
τῇ ἐπῳδῇ ταπεινούμενος.
LgP
150-51 a. οἴμῃ θελγόμενος: subdued by the song. LgP
150-51b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2232
b. ἀνελύετ’ ἄκανθ〈αν〉:
τὰ τῶν ὄφεων ὀστᾶ ἄκανθαι λέγεται. κατὰ κοινοῦ δὲ τὸ γηγενέος, ὡς καὶ ἄλλα ἑρπετά 〈...〉.
b. ἀνελύετ’ ἄκανθ〈αν〉: the bones of snakes are called ἄκανθαι. γηγενέος is taken in common, as also other reptiles 〈...〉.
1049
1050
156-66a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2234
156—66 a. ἡ δέ μιν ἀρκέυθ〈οιο〉:
ἐν τούτοις καὶ τοῖς ἐφεξῆς φησι τὴν Μήδειαν, ἐπιρραίνουσαν ἀρκεύθῳ φάρμακον, κοιμίσαι τὸν δράκοντα ἐπάδουσαν, καὶ οὕτω τὸ κῶας ἀνελέσθαι καὶ χωρισθῆναι ἀμφοτέρους ἐπὶ τὴν ναῦν κοιμωμένου τοῦ θηρίου, συμφώνως Ἀντιμάχῳ (fg 10 B. II 291). καὶ Φερεκύδης φησὶν ἐν Ζ' (3 fg 31 J.) φονευθῆναι τὸν δράκοντα ὑπὸ Ἰάσονος. ἡ δὲ ἀρκέυθος δένδρον τι ἀκανθῶδες, Ἀπόλλωνος ἴδιον, ὡς ἱστορεῖται ἐν γ' τῶν εἰς Μουσαῖον ἀναφερομένων (2 B 2 Diels-Kranz).
156-66 a. ἡ δέ μιν ἀρκέυθ〈οιο〉: in these and the following lines he says that Medea, sprinkling the drug with juniper, put the dragon to sleep by chanting, and thus took the fleece and both departed to the ship while the beast slept, in agreement with Antimachus (fg 10 B. II 291). And Pherecydes says in the seventh book (3 fg 31 J.) that the dragon was killed by Jason. The juniper is a thorny tree, sacred to Apollo, as is recorded in the third book of the works attributed to Musaeus (2 B 2 Diels-Kranz).
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156-66b.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2235
156-66c.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2236
c. πολυπρέμνοιο:
πολυστελέχου.
Lg (P)
c. πολυπρέμνοιο: many-stemmed. Lg (P)
1057
1058
176-77.
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176—77. βεβρίθει λήνεσσιν:
τοῖς ἐρίοις, ὅθεν καὶ λανάριοι
176-77. βεβρίθει λήνεσσιν: with wool, whence also the wool-carders
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176-77_cont.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2241
καλοῦνται οἱ κτενισταί. πολλοὶ δὲ χρυσοῦν τὸ δέρας εἰρήκασιν, οἷς Ἀπολλώνιος ἠκολούθησεν. ὁ δὲ Σιμωνίδης (fg 21 B. III 396) ποτὲ μὲν λευκὸν ποτὲ δὲ πορφυροῦν, Διονύσιος δὲ ὁ Μιτυληναῖος (32 fg 2 a J.) ἄνθρωπόν φησι γεγενῆσθαι, παιδαγωγὸν τοῦ Φρίξου, ὀνόματι Κριόν.
are called the combers. Many have said the fleece was golden, whom Apollonius followed. But Simonides (fr. 21 B. III 396) says it was sometimes white, sometimes purple, and Dionysius of Mytilene (32 fr. 2a J.) says it was a man, the tutor of Phrixus, named Crius.
1063
1064
191-93.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2245
191—93. ἤδη γὰρ χρειώ:
ἡ γὰρ χρεία, φησίν, ἧς χάριν τοῦτον τὸν πλοῦν ὑπέστημεν τὸν χαλεπόν, εὐκόλως ταῖς βουλαῖς τῆς κόρης τετέλεσται.
191-93. ἤδη γὰρ χρειώ: For the need, he says, for the sake of which we undertook this difficult voyage, has been easily accomplished by the counsels of the maiden.
214-15.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2250
214—15. ἐς δ’ ἀγορὴν ἀγέροντο:
συνηθροίζοντο πρὸς μάχην. καί φησιν· ὡς οὐκ ἔστι χειμῶνος τὰ κύματα τῆς θαλάσσης τεκμήρασθαι, οὕτως οὐδὲ τὸ πλῆθος τῶν ὁπλισθέντων Κόλχων. L
214-15. ἐς δ’ ἀγορὴν ἀγέροντο: they gathered for battle. And he says: just as it is not possible to predict the waves of the sea in a storm, so too the multitude of the armed Colchians. L
223-30a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2252
223—30 a. πεύκην περιμήκεα:
τὴν λαμπάδα, ὡς ἐμπρήσων τὴν ναῦν.
223-30a. πεύκην περιμήκεα: the torch, as if about to burn the ship.
ὁ μὲν Ἀπολλώνιος ἄπρακτόν φησιν ἀναχωρῆσαι τὸν Αἰήτην σὺν ὀχήματι ἡνιοχοῦντος Ἀψύρτου, Διονύσιος δὲ ὁ Μιλήσιος (32 fg 10 b J.) φησιν, ὅτι καταλαβὼν τὴν ναῦν ὁ Αἰήτης παραταξαμένων τῶν ἀριστέων Ἶφιν ἀνεῖλεν Ἀργεῖον, Εὐρυσθέως ἀδελφόν, καὶ αὐτὸς πολλούς ἀπέβαλε. Φερεκύδης δὲ ἐν Ζ' (3 fg 32 a J.) τὴν Μήδειάν φησιν ἆραι μικρὸν ὄντα
Apollonius says that Aeetes returned without success with his chariot driven by Absyrtus, but Dionysius of Miletus (32 fr. 10b J.) says that Aeetes, overtaking the ship, when the nobles were drawn up for battle, killed Iphis the Argive, brother of Eurystheus, and lost many himself. Pherecydes in Book 7 (3 fr. 32a J.) says that Medea took him when he was small
1065
1066
1067
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1070
1071
1072
223-30a_cont.
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τὸν Ἄψυρτον ἐκ τῆς κοίτης, Ἰάσονος εἰπόντος αὐτῇ, 〈καὶ〉 ἐνεγκεῖν πρὸς τοὺς Ἀργοναύτας· ἐπεὶ δὲ ἐδιώχθησαν, σφάξαι καὶ μελίσαντας ἐκβαλεῖν εἰς τὸν ποταμόν. ἐν δὲ τοῖς Σκύθαις ὁ Σοφοκλῆς ἑτερομήτορα τῆς Μηδείας τὸν Ἄψυρτον λέγει (fg 546 Pearson)·
‘οὐ γὰρ ἐκ μιᾶς
κοίτης ἔβλαστον, ἀλλ’ ὁ μὲν Νηρηίδος
βλάστεσκε τέκνον ἄρτι, τὴν δ’ Εἰδυῖα πρὶν
ποτ’ Ὠκεανοῦ κόρη τέκεν.’
Absyrtus from her bed, Jason having told her, and to bring him to the Argonauts; and when they were pursued, to slaughter him and, having cut him limb from limb, to cast him into the river. But in the Scythians Sophocles says that Absyrtus was not of the same mother as Medea (fr. 546 Pearson): 'For they did not spring from one bed, but he was the child of a Nereid, just born, while her Eidyia, daughter of Oceanus, had borne before.'
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223-30b.
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b. νηῦς ἤδη κρατε〈ροῖσιν〉:
ἡ ναῦς, φησίν, βιαίᾳ ὁρμῇ τὸν πλοῦν ἤνυεν τῇ τε τῶν ἐρετῶν δυνάμει βιαζομένη καὶ τῷ τοῦ ποταμοῦ καθέλκοντι ῥεύματι.
b. The ship now with mighty: The ship, he says, was accomplishing its voyage with violent impulse, driven both by the strength of the rowers and by the current of the river drawing it down.
223-30c.
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c. καταβλώσκοντι:
ἀντὶ τοῦ κατωφόρῳ.
Lg (P)
c. Descending: meaning 'downward-flowing'. Lg (P)
223-30d.
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d. αὐτάρ ἄναξ ἄτῃ:
ὁ δὲ Αἰήτης, φησίν, ἐν πολλοῖς κακοῖς γεγενημένος τὸν Ἥλιον καὶ τὸν Δία μάρτυρας τῶν πεπραγμένων ἐπεκαλεῖτο.
d. But the king in his folly: Aeetes, he says, having fallen into many misfortunes, called upon Helios and Zeus as witnesses of what had been done.
φησὶ δὲ ὁ Ἀπολλώνιος διὰ τούτων τὸν Αἰήτην ἄπρακτον ὑποστρέψαι, διὰ δὲ τῶν ἑξῆς (v. 224 sq.) φησι τὸν Ἄψυρτον νέον ὄντα ἡνιοχεῖν παραβεβηκότα τῷ πατρί. Διονύσιος δὲ ὁ Μιλήσιος (32 fg 10 a J.) φησιν, ὅτι Αἰήτης ἐδίωξεν αὐτούς· οἱ δὲ ἀριστεῖς ἠγωνίζοντο ἀκοντίζοντες, οἱ δὲ περὶ τὸν Αἰήτην ἵππευον· ἔνθα καὶ Ἶφιν τελευτῆσαι τὸν Σθενέλου· καταβαλόντα γὰρ δύο τῶν περὶ Αἰήτην ἱππέων περικατάληπτον γενέσθαι ὑπὸ τοῦ Αἰήτου, περισπασθέντα τῷ βρόχῳ. ἐν δὲ τοῖς ἑξῆς φησιν, ὡς οἱ Κόλχοι εἰς φυγὴν ἐτράπησαν. Φερεκύδης δὲ ἐν Ζ (3 fg 32 b J.) διωκομένους ἀναβιβάσαι ἐπὶ τὴν ναῦν τὸν Ἄψυρτον καὶ μελίσαντας ῥῖψαι εἰς τὸν ποταμόν. Σοφοκλῆς δὲ ἐν Κολχίσι (fg 343 Pearson) φησι κατὰ τὸν οἶκον τοῦ Αἰήτου τὸν παῖδα σφαγῆναι. ἑξῆς δὲ Ἀπολλώνιος τὴν ἀπειλὴν τάσσει τὴν πρὸς τοὺς Κόλχους.
Apollonius says through these lines that Aeetes returned without success, and through the following lines (v. 224 ff.) he says that Absyrtus, being young, rode as charioteer beside his father. But Dionysius of Miletus (32 fr. 10a J.) says that Aeetes pursued them; the chiefs fought by hurling javelins, while those around Aeetes rode on horseback; there Iphis, son of Sthenelus, also died; for after striking down two of the horsemen around Aeetes, he was surrounded by Aeetes and dragged off with a noose. In the following lines he says that the Colchians turned to flight. Pherecydes in Book 7 (3 fr. 32b J.) says that when they were pursued, they brought Absyrtus onto the ship, cut him limb from limb, and threw him into the river. Sophocles in the Colchian Women (fr. 343 Pearson) says that the boy was slaughtered in the house of Aeetes. Next Apollonius places the threat against the Colchians.
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247-52.
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247—52. καὶ δὴ τὰ μέν, ὅσσα θυηλ〈ή〉:
ἐκ τούτου βούλεται δηλῶσαι, ὅτι τοιαύτην θυσίαν ἐβούλετο τελέσαι ὁποίαν φαρμακίδες. Νύμφις δὲ ἐν τῷ ς' Περὶ Ἡρακλείας (fg 14 M. III 15) Ἑκάτης φησὶν ἱερὸν εἶναι ἐν τῇ Παφλαγονίᾳ Μηδείας ἱδρυσαμένης. κατὰ δὲ τὴν ἀποσιώπησιν ἐμφάσει κέχρηται, τὴν ταῖς φαρμακίσι τελουμένην θυσίαν μὴ ἐξεργαζόμενος.
247-52. And indeed all that with sacrifice: From this he wishes to make clear that she intended to perform such a sacrifice as sorceresses do. Nymphis in the sixth book of his work On Heraclea (fr. 14 M. III 15) says that there is a sanctuary of Hecate in Paphlagonia founded by Medea. By the aposiopesis he employs emphasis, not elaborating on the sacrifice performed by sorceresses.
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257-62a.
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257—62 a. νισόμεθ’ [ἐς] Ὀρχομενόν:
διὰ τούτων φησὶν ὁ Ἄργος ἀληθῆ αὐτοῖς εἰρῆσθαι ὑπὸ Φινέως (II 421)· εἶναι γὰρ πλοῦν ἕτερον ἔξω φέροντα, ὃν Αἰγύπτιοι ἱερεῖς ἐσημήναντο. ἐγίνωσκε γὰρ τὰ μέρη ἐκεῖνα ὁ Ἄργος. διό φησιν· ὄντως δὴ τῇ ἐσωτάτῃ ὁδῷ κεχρημένοι, ᾗ καὶ ἡμεῖς εἰς Ὀρχομενὸν ἐπορευόμεθα, πορεύεσθε. L
257-62a. We are going to Orchomenus: through these words Argus says that the things told to them by Phineus (II 421) were true; for there is another voyage leading outside, which the Egyptian priests indicated. For Argus knew those regions. Therefore he says: 'Indeed, having used the innermost route, by which we also were traveling to Orchomenus, proceed.' L
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257-62b.
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b. ἔστι γὰρ πλόος ἄλλος:
Ἡρόδωρος ἐν τοῖς Ἀργοναύταις (31 fg 10 J.) φησὶ διὰ τῆς αὐτῆς 〈κατ〉ελθεῖν θαλάσσης, δι’ ἧς ἦλθον εἰς Κόλχους. Ἑκαταῖος δὲ ὁ Μιλήσιος (1 fg 18 a J.) ἐκ τοῦ Φάσιδος διελθεῖν εἰς τὸν ὠκεανόν, εἶτα ἐκεῖθεν εἰς τὸν Νεῖλον, ὅθεν εἰς τὴν ἡμετέραν θάλασσαν. τοῦτο δὲ ὁ Ἐφέσιος Ἀρτεμίδωρος (fg 136 Stiehle Phil. 11, 1856, 236) ψεῦδός φησιν εἶναι· τὸν γὰρ Φάσιν μὴ συμβάλλειν τῷ ὠκεανῷ, ἀλλ’ ἐξ ὀρέων καταφέρεσθαι. τὸ αὐτὸ καὶ Ἐρατοσθένης ἐν γ' Γεωγραφικῶν (fg III B 74 Berger) φησι. Τιμάγητος δὲ ἐν α' Περὶ λιμένων (fg 1 M. IV 519) τὸν μὲν Φᾶσιν 〈καταφέρεσθαι . . ., τὸν δὲ Ἴστρον〉 καταφέρεσθαι ἐκ τῶν †Κελτικῶν† ὀρῶν, ἅ ἐστι τῆς Κελτικῆς, εἶτα ἐκδιδόναι εἰς Κελτῶν λίμνην, μετὰ δὲ ταῦτα εἰς δύο σχίζεσθαι τὸ ὕδωρ, καὶ τὸ μὲν εἰς τὸν Εὔξεινον πόντον εἰσβάλλειν, τὸ δὲ εἰς τὴν †Κελτικήν† θάλασσαν· διὰ δὲ τούτου τοῦ στόματος πλεῦσαι τοὺς Ἀργοναύτας καὶ ἐλθεῖν εἰς Τυρρηνίαν. κατακολουθεῖ δὲ αὐτῷ καὶ Ἀπολλώνιος. Ἡσίοδος (fg 64 Rz.²) δὲ καὶ Πίνδαρος ἐν Πυθιονίκαις
b. For there is another voyage: Herodorus in his Argonautica (31 fr. 10 J.) says that they came down through the same sea by which they went to Colchis. Hecataeus of Miletus (1 fr. 18a J.) says that they passed from the Phasis into the ocean, then from there into the Nile, and from there into our sea. Artemidorus of Ephesus (fr. 136 Stiehle Phil. 11, 1856, 236) says this is false; for the Phasis does not join the ocean, but flows down from mountains. Eratosthenes in the third book of his Geography (fr. III B 74 Berger) says the same. Timagetus in the first book of On Harbours (fr. 1 M. IV 519) says that the Phasis flows down from the †Celtic† mountains, which are in Celtica, then empties into the Celtic lake, and after this the water divides into two, and one part flows into the Euxine Sea, the other into the †Celtic† sea; and through this mouth the Argonauts sailed and came to Tyrrhenia. Apollonius follows him. Hesiod (fr. 64 Rz.²) and Pindar in his Pythian odes
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257-62b_cont.
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(IV 25 sq.) καὶ Ἀντίμαχος ἐν Λύδῃ (fg 12 B. II 291) διὰ τοῦ ὠκεανοῦ φασιν ἐλθεῖν αὐτοὺς εἰς Λιβύην, καὶ βαστάσαντας τὴν Ἀργὼ εἰς τὸ ἡμέτερον πέλαγος 〈παρα〉γενέσθαι.
(IV 25 sq.) and Antimachus in his Lyde (fr. 12 B. II 291) say that they came through the ocean to Libya, and carrying the Argo into our sea they arrived.
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257-62c.
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c. οὐδέ τί πω Δαναῶν:
τοὺς Αἰγυπτίους πολλοὶ παλαιοτάτους εἶναί φασιν, Ἡρόδοτος (II 2) δὲ Φρύγας. Μύσημης δὲ ἐν α' Αἰγυπτιακῶν (M. IV 369) καὶ Λέων ἐν α' τῶν Πρὸς τὴν μητέρα (fg 1 M. II 331) καὶ Κνωσσὸς ἐν α' Γεωγραφικῶν τῆς Ἀσίας (M. III 158) πάντων ἀρχαιοτάτους Αἰγυπτίους εἶναί φασιν.
c. Not yet of the Danaans: many say that the Egyptians are the most ancient, but Herodotus (II 2) says the Phrygians. Mysemes in the first book of his Aegyptiaca (M. IV 369) and Leon in the first book of his work Against his Mother (fr. 1 M. II 331) and Cnossus in the first book of his Geography of Asia (M. III 158) say that the Egyptians are the most ancient of all.
δοκεῖ δὲ πρῶτον Θήβην κατ’ Αἴγυπτον κτισθῆναι, ὡς φησι Ξεναγόρας ἐν α' Χρόνων (240 fg 1 J.). καὶ Νικάνωρ δὲ λέγει ἐν ταῖς Μετονομασίαις (fg 15 M. III 634) ἐν Αἰγύπτῳ πρώτην κτισθῆναι πόλιν Θήβας, καὶ αὐτὸς συμφωνῶν τῷ Ἀρχεμάχῳ (fg 6 M. IV 315).
It seems that Thebes in Egypt was founded first, as Xenagoras says in Book 1 of his Chronicles (240 FGrH 1 J.). And Nicanor also says in his Renamings (FGrH 15 M. III 634) that the city of Thebes was founded first in Egypt, himself agreeing with Archemachus (FGrH 6 M. IV 315).
Ἵππυς (fg 1 M. II 13) δὲ τοὺς Αἰγυπτίους πρώτους 〈γεγενῆσθαι〉 στοχάζεται 〈ἐκ〉 τῆς τοῦ ἀέρος κράσεως καὶ 〈ἐκ τοῦ〉 γονιμώτατον εἶναι τὸ τοῦ Νείλου ὕδωρ. γεγονέναι δὲ αὐτούς φησιν ὁ Ἀπολλώνιος πρὸ τοῦ πάντα τὰ ἄστρα φανῆναι· καθὸ τήν τε φύσιν κατανοῆσαι αὐτῶν δοκοῦσι καὶ τὰ ὀνόματα θεῖναι, 〈καὶ〉 τὰ μὲν ιβ' ζῴδια θεοὺς βουλαίους προσηγόρευον, τοὺς δὲ πλάνητας ῥαβδοφόρους.
Hippys (FGrH 1 M. II 13) conjectures that the Egyptians were the first to come into being from the temperament of the air and from the fact that the water of the Nile is most productive. Apollonius says that they existed before all the stars appeared; for which reason they are thought to have observed their nature and given them names, and they called the twelve zodiac signs "counselor gods," and the planets "rod-bearers."
Ἡρόδοτος (l. l.) δέ φησι Φρύγας πρώτους γεγενῆσθαι. ὕστερον δὲ Ψαμμίτιχος τῶν Αἰγυπτίων βασιλεύς, βουλόμενος διαγνῶναι, τίνες οἱ γηγενεῖς, παρέδωκεν ποιμένι δύο βρέφη, κελεύσας μηδένα φθέγγεσθαι, μόνον δὲ αὐτοῖς αἰγὸς θηλὴν δίδοσθαι. οἱ δὲ δύο ἐτῶν διελθόντων
Herodotus (loc. cit.) says that the Phrygians were the first to come into being. Later Psammetichus, king of the Egyptians, wishing to determine who were the earth-born, handed over two infants to a shepherd, ordering that no one speak, but only that a goat's teat be given to them. After two years had passed,
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257-62c_cont.
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πρώτην φωνὴν ἀφῆκαν τὸ βέκος· οὕτω δὲ λέγεται παρὰ τοῖς Φρυξὶν ὁ ἄρτος. ἐγνώσθησαν οὖν ἀπὸ τούτου οἱ Φρύγες γηγενεῖς. οἱ δέ φασιν, ὅτι εὔηθές ἐστιν ὑπολαμβάνειν τοῦτο· ἀκούοντες γὰρ οἱ παῖδες βληχωμένων τῶν προβάτων, ὡς ἂν ὑπὸ τῆς φύσεως ἐνεργούμενοι πρὸς τὸ ἔναρθρον τὴν φωνὴν ἀπέστρεψαν.
they uttered as their first word "bekos"; for thus bread is called among the Phrygians. From this, then, the Phrygians were recognized as earth-born. But others say that it is foolish to suppose this; for the children, hearing the sheep bleating, as if moved by nature toward articulate speech, turned their voice to that.
263-64a.
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263—64 a. οἷοι δ’ ἔσαν Ἀρκάδ〈ες〉:
μόνοι δὲ ἦσαν Ἀρκάδες, φησί, τῶν Ἑλλήνων ἀρχαιότεροι. Ἀπιδανῆας δὲ τοὺς Πελοποννησίους ἀπὸ Ἄπιδος τοῦ Φορωνέως.
263-64a. "Such as the Arcadians were": The Arcadians alone, he says, were older than the Greeks. "Apidaneans" refers to the Peloponnesians, from Apis son of Phoroneus.
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263-64b.
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b. Ἀρκάδες, οἳ καὶ πρόσθ〈εν〉:
οἱ Ἀρκάδες δοκοῦσι πρὸ τῆς σελήνης γεγονέναι, ὡς καὶ Εὔδοξος ἐν Γῆς περιόδῳ (fg 41 Brandes). Θεόδωρος δὲ ἐν κβ' (62 fg 2 J.) ὀλίγῳ πρότερόν φησι τοῦ πρὸς τοὺς Γίγαντας πολέμου Ἡρακλέους τὴν σελήνην φανῆναι. καὶ Ἀριστίας ὁ Χῖος ἐν ταῖς Κτίσεσι καὶ Διονύσιος ὁ Χαλκιδεὺς ἐν α' Κτίσεων (fg 1 M. IV 393) καὶ ἔθνος φασὶν Ἀρκαδίας Σεληνίτας εἶναι. — Μνασέας (fg 4 M. III 150) δέ φησι Προσέληνον Ἀρκάδων βασιλεῦσαι. Ἀριστοτέλης δὲ ἐν τῇ Τεγεατῶν πολιτείᾳ (fg 549 Rose 1568b 41) φησίν, ὅτι βάρβαροι τὴν Ἀρκαδίαν ᾤκησαν, οἵτινες ἐξεβλήθησαν ὑπὸ τῶν νῦν Ἀρκάδων, ἐπιθεμένων αὐτοῖς πρὸ τοῦ ἐπιτεῖλαι τὴν σελήνην· διὸ κατωνομάσθησαν προσέληνοι. 〈...〉. Δοῦρις δὲ ἐν ιε' τῶν Μακεδονικῶν (76 fg 9 J.) Ἀρκάδα φησίν, ἀφ’ οὗ ἡ Ἀρκαδία καλεῖται, Ὀρχομενοῦ υἱόν, διὸ καὶ πόλιν τῆς Ἀρκαδίας Ὀρχομενόν. τινὲς δέ φασιν Ἐνδυμίωνα εὑρηκέναι τὰς περιόδους καὶ τοὺς ἀριθμοὺς τῆς σελήνης, ὅθεν καὶ προσελήνους τοὺς Ἀρκάδας κληθῆναι. ἔνιοι δὲ ὑπὸ τοῦ Τυφῶνος 〈...〉· ὑπὸ δὲ Ἄτλαντος καὶ Ξεναγόρας (240 fg 32 J.) εἴρηκεν.
b. Arcadians, who even before: The Arcadians are thought to have existed before the moon, as Eudoxus also says in his Circuit of the Earth (fr. 41 Brandes). Theodorus in his twenty-second book (62 fr. 2 J.) says that the moon appeared a little before Heracles' war against the Giants. And Aristias of Chios in his Foundations and Dionysius of Chalcis in the first book of his Foundations (fr. 1 M. IV 393) say that there is also a people of Arcadia called Selenitae. — Mnaseas (fr. 4 M. III 150) says that Proselenus ruled over the Arcadians. Aristotle in his Constitution of the Tegeans (fr. 549 Rose 1568b 41) says that barbarians inhabited Arcadia, who were expelled by the present Arcadians, who attacked them before the moon rose; for this reason they were called proselenoi. 〈...〉. Duris in the fifteenth book of his Macedonian History (76 fr. 9 J.) says that Arcas, from whom Arcadia is named, was the son of Orchomenus, and for this reason there is also a city of Arcadia called Orchomenus. Some say that Endymion discovered the circuits and numbers of the moon, whence the Arcadians were also called proselenoi. Others say that by Typhon 〈...〉; and by Atlas, as Xenagoras (240 fr. 32 J.) has said.
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265-66.
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265—66. ἀνάσσετο Δευκαλ〈ίδῃσιν〉:
οἱ ἀπὸ Δευκαλίωνος τὸ γένος ἔχοντες ἐβασίλευον Θεσσαλίας, ὥς φησιν Ἑκαταῖος (1 fg 14 J.) καὶ Ἡσίοδος (fg 8 Rz.²). ἡ Θεσσαλία δὲ Πελασγὶς ἐκαλεῖτο ἀπὸ Πελασγοῦ τοῦ βασιλεύσαντος.
265-66. ruled over the Deucalionids: Those who trace their lineage from Deucalion ruled Thessaly, as Hecataeus (1 fr. 14 J.) and Hesiod (fr. 8 Rz.²) say. Thessaly was called Pelasgis after Pelasgus, who was its king.
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269-71a.
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269—71 a. καὶ ποταμὸς Τρίτων:
περὶ τῆς τοῦ Νείλου ἀναδόσεως διάφοροι αἰτίαι παρὰ τοῖς παλαιοῖς ἐλέγοντο. Ἀναξαγόρας (cf. 59 A 91 Diels-Kranz) μὲν γάρ φησι διὰ τῆξιν τῆς χιόνος πληθύειν αὐτόν· ᾧ ἕπεται καὶ Εὐριπίδης λέγων (Hel. 1. 3)·
‘Νείλου μὲν αἵδε καλλιπάρθενοι ῥοαί,
λευκῆς τακείσης χιόνος ὑγραίνει γύην.’
καὶ Αἰσχύλος (fg 300 N.²) δὲ καὶ Σοφοκλῆς (fg 882 Pearson) ὑπέλαβον τοὺς ὑπὲρ τὴν Αἴγυπτον χιονίζεσθαι τόπους καὶ τηκομένης τῆς χιόνος τὴν χύσιν εἰς τὸν Νεῖλον ἐκδίδοσθαι. Νικαγόρας (M. II 332 b) δέ φησιν ἀπὸ τῶν ἀντοίκων αὐτὸν ῥεῖν. Δημόκριτος δὲ ὁ φυσικὸς (68 A 99 Diels-Kranz) ἀπὸ τοῦ κατὰ μεσημβρίαν ὑπερκειμένου πελάγους λαμβάνειν τὸν Νεῖλον τὴν ἐπίχυσιν, ἀπογλυκαίνεσθαι δὲ τὸ ὕδωρ διὰ τὸ διάστημα καὶ τὸ μῆκος τοῦ πόρου καὶ ὑπὸ τοῦ καύματος ἀφεψόμενον· διὸ καὶ ἐναντίαν φησὶν ἔχειν τὴν γεῦσιν. Οἰνοπίδης δὲ ὁ Χῖος (cf. 41, 11 Diels-Kranz), ὅτι χειμῶνος ὢν ὑπὸ γῆν ὁ ἥλιος ἐκπέμπει τὸ ὕδωρ, τοῦ δὲ θέρους γενόμενος ὑπὲρ γῆν οὐκέτι διὰ τὸ μᾶλλον θερμαίνεσθαι αὐτήν· διὸ κεχαραδρωμένη ἡ γῆ πλεῖον ὕδωρ ἀναδίδωσιν.
269-71a. and the river Triton: Various causes for the rising of the Nile were given by the ancients. Anaxagoras (cf. 59 A 91 Diels-Kranz) says that it swells because of the melting of snow; Euripides follows him, saying (Hel. 1.3): 'These fair-maidened streams of the Nile, from white snow melted, moisten the land.' And Aeschylus (fg 300 N.²) and Sophocles (fg 882 Pearson) supposed that the regions above Egypt are snow-covered and that from the melting snow the flow is discharged into the Nile. Nicagoras (M. II 332 b) says that it flows from the inhabitants of the opposite region. Democritus the natural philosopher (68 A 99 Diels-Kranz) says that the Nile receives its influx from the sea lying to the south above it, and that the water is made sweet by the distance and length of the passage and by being boiled off by the heat; therefore he says it has the opposite taste. Oenopides of Chios (cf. 41, 11 Diels-Kranz), because in winter the sun is under the earth and sends out the water, but in summer it is above the earth and no longer does so because the earth is heated more; therefore the earth, being full of gullies, gives forth more water.
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269-71a_cont.
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Ἔφορος (70 fg 65 d J.) δὲ ποταμόχωστον εἶναί φησι τὴν Αἴγυπτον, ῥηγνυμένης δὲ τῆς γῆς ὑπὸ τοῦ ἡλίου τῷ ἔαρι ἀναπηδᾶν τὸ ὕδωρ καὶ ἐπαύξεσθαι τὸ ῥεῦμα. Θαλῆς δὲ ὁ Μιλήσιος (cf. 11 A 16 Diels-Kranz) φησιν ὑπὸ τῶν ἐτησίων συνελαυνόμενα τὰ νέφη κατὰ τὰ ὄρη τῆς Αἰθιοπίας αὐτόθι ῥήγνυσθαι· ὅταν δὲ τοῦ ποταμοῦ ἐξεναντίας συστῶσιν αἱ πνοαὶ προσπίπτουσαι τῇ θαλάσσῃ, ἐκ τῆς ἀποπεμπομένης πλήσμης τὰς ὑπερχύσεις ἀναδέχεσθαι τὸν Νεῖλον. Διογένης δὲ ὁ Ἀπολλωνιάτης (64 A 18 Diels-Kranz) ὑπὸ τοῦ ἡλίου ἁρπάζεσθαι τὸ ὕδωρ τῆς θαλάσσης, ὃ τότε εἰς τὸν Νεῖλον καταφέρεσθαι· οἴεται γὰρ πληροῦσθαι τὸν Νεῖλον ἐν τῷ θέρει διὰ τὸ τὸν ἥλιον εἰς τοῦτον τὰς ἀπὸ γῆς ἰκμάδας τρέπειν.
Ephorus (70 fg 65 d J.) says that Egypt is alluvial, and that when the earth is broken open by the sun in spring the water springs up and the stream increases. Thales of Miletus (cf. 11 A 16 Diels-Kranz) says that the clouds are driven together by the Etesian winds against the mountains of Ethiopia and burst there; and when the winds blowing against the river strike the sea, the Nile receives its overflow from the flood that is driven back. Diogenes of Apollonia (64 A 18 Diels-Kranz) says that the water of the sea is snatched up by the sun, which then is carried down into the Nile; for he thinks that the Nile is filled in summer because the sun turns the moisture from the earth into it.
ὁ δὲ Νεῖλος οὕτω τὸ πρότερον ἐκαλεῖτο, Τρίτων. μετωνομάσθη δὲ ἀπὸ Νείλου τοῦ Κύκλωπος τοῦ Ταντάλου, βασιλεύσαντος τῆς χώρας, ὡς Ἕρμιππός (fg 77 M. III 53) φησιν.
The Nile was formerly called Triton. It was renamed after Neilos, the Cyclops, son of Tantalus, who was king of the country, as Hermippus (fr. 77 M. III 53) says.
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269-71b.
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b. ὄμβρος ἅλις:
ἀμφιβολία περὶ τὴν σύνταξιν. σημαίνει γὰρ ἤτοι ἅλις ἀνασταχύουσιν ἢ ὅτι οὐ δεύει ὄμβρος ἅλις, ἐπεὶ οὐ βρέχει συνεχῶς κατ’ Αἴγυπτον.
b. Rain in abundance: ambiguity in the construction. For it means either "they sprout in abundance" or "rain does not wet abundantly," since it does not rain continuously in Egypt.
272-74.
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272—74. ἔνθεν δή τινα:
Σεσόγχωσις Αἰγύπτου πάσης βασιλεὺς μετὰ Ὦρον τὸν Ἴσιδος καὶ Ὀσίριδος παῖδα τὴν μὲν Ἀσίαν ὁρμήσας πᾶσαν κατεστρέψατο, ὁμοίως καὶ τὰ πλεῖστα τῆς Εὐρώπης. ἀκριβέστερον δὲ ἔστι τὰ περὶ αὐτοῦ παρὰ Ἡροδότῳ (II 102—10). Θεόπομπος δὲ ἐν γ' (115 fg 46 J.) Σέσωστριν αὐτὸν καλεῖ. Ἡρόδοτος δὲ προστίθησιν (102), ὅτι, εἰ μέν τινας πολέμῳ κατέστρεψεν, στήλας ἐτίθει πῶς ἐνίκησεν· εἰ δὲ παρεχώρουν, γυναικεῖον ταῖς στήλαις αἰδοῖον προσετίθει σύμβολον τῆς μαλακίας. Δικαίαρχος δὲ ἐν α' Ἑλλάδος βίου (fg 7 M. II 235) Σεσόγχωσιν καὶ νόμους [αὐτὸν] θεῖναι λέγει, ὥστε μηδένα
272-74. From there indeed some: Sesonchosis, king of all Egypt after Horus, the son of Isis and Osiris, set out and subdued all Asia, and likewise most of Europe. More accurate accounts about him are in Herodotus (II 102-10). Theopompus in the third book (115 fr. 46 J.) calls him Sesostris. Herodotus adds (102) that if he subdued any peoples in war, he set up pillars recording how he conquered; but if they yielded, he added to the pillars a female genital as a symbol of their softness. Dicaearchus in the first book of the Life of Greece (fr. 7 M. II 235) says that Sesonchosis also established laws, so that no one
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272-74_cont.
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καταλιπεῖν τὴν πατρώαν τέχνην· τοῦτο γὰρ ὑπολαμβάνειν ἀρχὴν εἶναι πλεονεξίας. καὶ πρῶτόν φησιν αὐτὸν εὑρηκέναι ἵππων ἄνθρωπον ἐπιβαίνειν· οἱ δὲ ταῦτα τὸν Ὦρον, οὐ τὸν Σεσόγχωσιν.
to abandon their ancestral craft; for this he supposed to be the beginning of greed. And he says that he was the first to discover a man riding on horses; but others attribute these things to Horus, not to Sesonchosis.
277-78a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2273
277—78 a. Αἰά γε μὴν ἔτι νῦν μέ〈νει〉:
τὴν Αἰάν φησιν ἀπὸ τῶν Σεσογχώσεως χρόνων μέχρις αὐτοῦ μένειν ἄθραυστον καὶ τοὺς ἐκείνων ἀπογόνους τῶν ὑπὸ Σεσογχώσεως κατοικισθέντων. τούτους γὰρ υἱωνοὺς εἴρηκε καταχρηστικῶς, ὡς Ἡρακλεῖδαι λέγονται οὐ μόνον οἱ Ἡρακλέους παῖδες, ἀλλὰ καὶ οἱ ἐκείνων ἀπόγονοι. οὕτως καὶ οἱ ἐν τῇ Σκυθίᾳ ἀπόγονοι τῶν Αἰγυπτίων εἰσίν, ὡς καὶ Ἀπολλώνιος. καὶ Σκύμνος φησὶν ἐν Ἀσίᾳ, ὅτι Κόλχοι Αἰγυπτίων ἄποικοι. καὶ Ἡρόδωρος ἐν β' (104 sq.) μέμνηται τῆς περιτομῆς τῶν μορίων καὶ τῆς τῶν λίνων ὑφῆς, καὶ νόμοις αὐτούς φησι κεχρῆσθαι τῶν Αἰγυπτίων.
277-78a. Aea at least even now remains: He says that Aea has remained unbroken from the time of Sesonchosis until his own day, and that those descendants are of the people settled by Sesonchosis. For he has called these 'grandsons' loosely, just as Heracleidae are called not only the children of Heracles, but also their descendants. Thus also those in Scythia are descendants of the Egyptians, as Apollonius too says. And Scymnus says in his work on Asia that the Colchians are colonists of the Egyptians. And Herodorus in Book 2 (104 sq.) mentions the circumcision of their private parts and the weaving of linen, and says that they use the customs of the Egyptians.
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277-78b.
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b. 〈Αἶαν: ...〉,
ὁ δὲ Φιλοστέφανος καὶ τὸν Φᾶσιν ποταμὸν ἔχειν νησῖδας, καὶ Αἶαν πόλιν ἐν νήσῳ αὐτοῦ κεῖσθαι. L
b. 〈Aea: ...〉, but Philostephanus says that the river Phasis also has islets, and that the city of Aea lies on an island in it. L
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279-81a.
mvp-tlg5012-tlg001-wendel1935e-com-eng1-2275
279—81 a. οἳ δή τοι γραπτῦς:
εἰσὶ δέ, φησί, καὶ νόμοι παρ’ αὐτοῖς τῶν προγόνων καὶ στῆλαι, ἐν αἷς γῆς καὶ θαλάσσης ἀναγραφαί εἰσιν.
279-81a. They indeed with painted tablets: There are, he says, among them also laws of their ancestors and pillars, on which are inscribed records of land and sea.
279-81b.
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b. κύρβιας:
στήλας. λέγει δὲ τοὺς ἄξονας, ἐν οἷς οἱ νόμοι γράφονται, ὡς Ἀριστοφάνης ὁ κωμικός (Αν. 1354). Ἀπολλόδωρος (244 fg 107 b J.) δέ φησι πᾶσαν δημοσίαν γραφὴν καὶ νόμους κύρβιν καλεῖσθαι, ὅτι οἱ ἀρχαίοι λίθους ἱστάντες τὸ δόξαν ἀνέγραφον, οὓς μὲν ἀπὸ τῆς στάσεως στήλας, κύρβεις δὲ ἀπὸ τῆς εἰς ὕψος ἀνατάσεως διὰ τὸ ἀπο〈κεκορυφῶσθαι〉, [ἢ] οἷον κύρφεις. ὕστερον δὲ 〈εἰς〉 ξύλα λελευκωμένα γράφοντες ὁμοίως ἐκάλεσαν. κύρβις οὖν ἡ περιέχουσα τὰς ἱερὰς ἀναγραφάς ἐστιν.
b. kyrbeis: pillars. He means the axones, on which the laws are written, as the comic poet Aristophanes (Birds 1354). But Apollodorus (244 F 107b J.) says that every public writing and laws are called a kyrbis, because the ancients, setting up stones, inscribed what had been decided, calling them stelae from their standing, and kyrbeis from their rising to a height because of being topped off, as it were kyrpheis. Later, writing on whitened wooden tablets, they called them the same. A kyrbis, then, is that which contains the sacred records.
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279-81c.
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c. κύρβιας:
κύρβεις λέγουσιν, ὡς Ἐρατοσθένης (fg 80 Strecker = 241 fg 37 a J.), τοὺς ἄξονας καλουμένους Ἀθήνησιν, ἐν οἷς οἱ νόμοι περιέχονται. οἱ δὲ ἀκριβέστεροι ἄξονας μὲν τετραγώνους λίθους, κύρβεις δὲ τριγώνους· ἐν ἀμφοτέροις δὲ νόμοι ἦσαν γεγραμμένοι Ἀθήνησι. ἐνταῦθα δὲ κύρβιάς φησι πίνακάς τινας γῆς περίοδον περιέχοντας.
c. κύρβιας: They call κύρβεις, as Eratosthenes (fg 80 Strecker = 241 fg 37 a J.) says, the so-called ἄξονες at Athens, in which the laws are contained. But the more precise authorities say that ἄξονες are quadrangular stones, while κύρβεις are triangular; on both, laws were written at Athens. Here, however, he says κύρβιας, meaning certain tablets containing a description of the earth.
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279-81d.
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d. 〈ὑγρῆς τε τραφερῆς τε:〉
τῆς θαλάσσης καὶ τῆς γῆς.
Lg
d. 〈ὑγρῆς τε τραφερῆς τε:〉 of the sea and of the land. Lg
282-91a.
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282—91 a. κέρας ὠκεανοῖο:
κέρατα τοῦ ὠκεανοῦ λέγουσι πάντας τοὺς ποταμοὺς τοὺς ἀπ’ αὐτοῦ καταφερομένους. ὁ δὲ Ἴστρος ποταμὸς Σκυθίας. ὁ δὲ λόγος· μακρόθεν ὄντα διεκεκμήραντο τὸν ποταμὸν καὶ ἔγνωσαν.
282-91 a. κέρας ὠκεανοῖο: They call 'horns of Ocean' all the rivers that flow down from it. The Ister is a river of Scythia. The sense: from afar they discerned the river and recognized it.
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282-91b.
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b. Ἴστρον μιν καλέ〈οντες〉:
τὸν Ἴστρον φησὶν ἐκ τῶν Ὑπερβορέων καταφέρεσθαι καὶ τῶν Ῥιπαίων ὀρῶν· γενόμενον δὲ μεταξὺ Σκυθῶν καὶ Θρακῶν σχίζεσθαι, καὶ τὸ μὲν εἰς τὴν καθ’ ἡμᾶς θάλασσαν ἐκβάλλειν ῥεῖθρον, τὸ δὲ εἰς τὴν Ποντικὴν θάλασσαν ἐκτίπτειν [τὸ δὲ εἰς τὸν Ἀδριατικὸν κόλπον]. οὕτω δὲ εἶπεν ἀκολουθῶν Αἰσχύλῳ, ἐν Λυομένῳ Προμηθεῖ (fg 197 N.²) λέγοντι τοῦτο. Ῥίπαια δὲ ὄρη πρὸς ταῖς ἀνατολαῖς, ὡς Καλλίμαχος (fg 215 Schn.)·
‘Ῥιπαίου πέμπουσιν ἀπ’ οὔρεος, ἦχι μάλιστα.’
Ἐρατοσθένης δὲ ἐν γ' Γεωγραφικῶν (fg III B 99 Berger) ἐξ ἐρήμων τόπων ῥεῖν, περιβάλλειν δὲ νῆσον Πεύκην. Σκύμνος δὲ ἐν τῇ [ι]ς' Περὶ Εὐρώπης αὐτὸ μόνον φησίν, ἀπὸ ἐρήμων φέρεσθαι τὸν Ἴστρον.
b. Ἴστρον μιν καλέ〈οντες〉: He says that the Ister flows down from the Hyperboreans and the Rhipaean mountains; and when it comes between the Scythians and Thracians it divides, and one stream flows into our sea, while the other falls into the Pontic sea [and the other into the Adriatic gulf]. He said this following Aeschylus, who says this in the Prometheus Unbound (fg 197 N.²). The Rhipaean mountains are toward the east, as Callimachus (fg 215 Schn.) says: 'from the Rhipaean mountain they send, where especially...' Eratosthenes in the third book of his Geography (fg III B 99 Berger) says that it flows from desert places and encircles the island of Peuce. Scymnus in the sixteenth book of his On Europe says only this, that the Ister is borne from desert places.
οὐδεὶς δὲ ἱστορεῖ διὰ τούτου τοὺς Ἀργοναύτας εἰσπεπλευκέναι εἰς τὴν ἡμετέραν θάλασσαν ἔξω Τιμαγήτου (fg 1 M. IV 519), ᾧ ἠκολούθησεν Ἀπολλώνιος. ὁ μὲν γὰρ Σκύμνος αὐτοὺς διὰ Τανάιδος πεπλευκέναι ἐπὶ τὴν μεγάλην θάλασσαν, ἐκεῖθεν δὲ εἰς τὴν ἡμετέραν θάλασσαν ἐληλυθέναι. καὶ παρεκβολεύεται, ὡς ἄρα ἐλθόντες ἐπὶ τὴν ἤπειρον οἱ Ἀργοναῦται ἐπὶ στρωτήρων ἐκόμισαν τὴν Ἀργώ, μέχρις οὗ ἐπὶ θάλασσαν
No one records that the Argonauts sailed through this river into our sea except Timagetus (fg 1 M. IV 519), whom Apollonius followed. For Scymnus says that they sailed through the Tanais to the great sea, and from there came to our sea. And he adds the digression that the Argonauts, having come to the mainland, carried the Argo on rollers until they reached the sea.
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282-91b.
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παρεγένοντο.
Ἡσίοδος (fg 65 Rz.?) δὲ διὰ Φάσιδος αὐτοὺς εἰσπεπλευκέναι λέγει. Ἑκαταῖος (1 fg 18b J.) δὲ 〈. . . Ἀρτεμίδωρος (v. sch. 257/62 b) δὲ〉 ἐλέγχων αὐτὸν ἱστορεῖ μὴ ἐκδιδόναι εἰς τὴν θάλασσαν τὸν Φᾶσιν. οὐδὲ διὰ Τανάιδος ἔπλευσαν, ἀλλὰ κατὰ τὸν αὐτὸν πλοῦν, καθ’ ὃν καὶ πρότερον, ὡς Σοφοκλῆς ἐν Σκύθαις (fg 547 Pearson) ἱστορεῖ καὶ Καλλίμαχος (fg 377 Schn.). 〈. . .〉 αὐτῶν τοὺς μὲν εἰς τὸν Ἀδρίαν πεπλευκότας μὴ εὑρεῖν τοὺς Ἀργοναύτας, τοὺς δὲ διὰ τῶν Κυανέων πετρῶν ἐπὶ τὴν Κέρκυραν, ἔνθα κἀκεῖνοι τότε ἦσαν.
They arrived. Hesiod (fr. 65 Rz.?) says that they sailed in through the Phasis. Hecataeus (1 fr. 18b J.) 〈... Artemidorus (see schol. 257/62b)〉 refuting him records that the Phasis does not flow out into the sea. Nor did they sail through the Tanais, but by the same route as before, as Sophocles in the Scythians (fr. 547 Pearson) records and Callimachus (fr. 377 Schn.). 〈...〉 of them, those who had sailed into the Adriatic did not find the Argonauts, but those who went through the Cyanean rocks to Corcyra, where they then were.
ὁ δὲ Ἴστρος καταφερόμενος ἐξ Ὑπερβορέων, ὅταν φθάσῃ ἐπὶ τὸν μεταξὺ Σκυθίας καὶ Θράκης τόπον, σχίζεται εἰς δύο, καὶ τὸ μὲν αὐτοῦ εἰς τὸν Εὔξεινον πόντον βάλλει, τὸ δὲ ἕτερον εἰς τὴν Τρινακρίαν θάλασσαν.
The Ister, flowing down from the Hyperboreans, when it reaches the region between Scythia and Thrace, splits into two, and one part of it empties into the Euxine Sea, the other into the Trinacrian sea.
282-91c.
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c. μορμύρουσιν:
ἠχοῦσι.
Lᶢ P
c. μορμύρουσιν: they roar. Lᶢ P
282-91d.
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d. τὸ Τρινάκριον πέλαγος
παράκειται τῇ Σικελίᾳ· ἐκαλεῖτο γὰρ Τρινακρία τὸ πρότερον διὰ τὸ τρεῖς ἄκρας ἔχειν, Πάχυνον, Λιλύβαιον, Πέλωρον.
Lᵐ P
d. The Trinacrian sea lies adjacent to Sicily; for it was formerly called Trinacria because it has three headlands, Pachynus, Lilybaeum, Pelorus. Lᵐ P
292-93a.
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292—93 a. γαίῃ ὅς ὑμετέρῃ:
ἐὰν μὲν οὕτω γράφηται γαίῃ ὅς ὑμετέρῃ, ἔσται τῇ Ἑλλάδι· τὸ γὰρ Τρινάκριον πέλαγος παράκειται τῇ τῶν Ἑλλήνων γῇ. ἐὰν δὲ ἡμετέρῃ, ἔσται ὁ Ἴστρος· παράκειται γὰρ τοῖς Κόλχοις οὗτος.
292-93a. γαίῃ ὅς ὑμετέρῃ: if it is written thus, γαίῃ ὅς ὑμετέρῃ, it will mean Hellas; for the Trinacrian sea lies adjacent to the land of the Greeks. But if it is ἡμετέρῃ, it will be the Ister; for this lies adjacent to the Colchians.
292-93b.
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b. ὑμετέρης γαίης:
ὁ Ἀχελῷος τῶν τῆς Ἑλλάδος ποταμῶν τῶν ἄλλων διαπρεπέστατος.
b. ὑμετέρης γαίης: the Achelous is the most distinguished of the other rivers of Hellas.
εἰ οὖν ἄρα ὁ Ἀχελῷος παρ’ ὑμῖν ἐστιν· τὸ γὰρ ὄνομα ἀκούομεν. ἀγνοεῖ γὰρ ὁ Ἄργος, ὡς αὐτῶν ἐστιν τῆς χώρας.
If then the Achelous is among you; for we hear the name. For Argus does not know that it is in their country.
ἀναπιδύειν φησὶν οὖν τὸν Ἴστρον εἰς τὸν Ἀχελῶον διὰ τὸ τὰς πηγὰς αὐτῷ παρέχεσθαι.
L
He says, then, that the Ister rises again into the Achelous because it supplies its sources. L
303-06a.
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303—06 a. Κόλχοι δ’ αὖτ’ ἄλλοι:
τῶν Κόλχων οἱ μὲν διὰ τῶν Κυανέων πετρῶν ἔπλευσαν, ἄλλοι δὲ μετὰ Ἀψύρτου Ἴστρον ἔσχον.
L
303-06a. Κόλχοι δ’ αὖτ’ ἄλλοι: of the Colchians, some sailed through the Cyanean rocks, others with Apsyrtus made for the Ister. L
303-06b.
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b. Καλὸν δὲ διὰ στόμα:
τρία στόματα ἔχει ὁ Ἴστρος, ὧν ἓν λέγεται Καλὸν στόμα, ὥς φησι Τιμάγητος ἐν τῷ Περὶ λιμένων (fg 2 M. IV 519)· εἰς ὅ φησι πλεῦσαι τὸν Ἄψυρτον.
b. And fair through its mouth: the Ister has three mouths, of which one is called the Fair Mouth, as Timagetus says in his work On Harbours (fr. 2 M. IV 519); into this he says Apsyrtus sailed.
303-06c.
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c. 〈στόμα:〉
τοῦ Ἴστρου.
Gᶢ Sᵐ
c. 〈mouth:〉 of the Ister. Gᶢ Sᵐ
311-14.
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311—14. ἀμφὶ δὲ δοιαί:
περὶ τὸν περὶ τὴν Πεύκην ἀγκῶνα δύο εἶναί φησι στόματα τοῦ Ἴστρου, ὧν τὸ μὲν καλεῖται Νάρηκος, τὸ δὲ Καλὸν στόμα, ἐν ᾧ τάχιον οἱ Κόλχοι σὺν Ἀψύρτῳ ἔπλευσαν.
311-14. And on both sides two: around the bend near Peuce he says there are two mouths of the Ister, of which one is called Narex, the other the Fair Mouth, by which the Colchians with Apsyrtus sailed more quickly.
315-18a.
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315—18 a. οἱ δ’ ὑψοῦ νήσοιο:
οἱ περὶ τὸν Ἰάσονα ἄνωθεν τῆς νήσου διὰ τοῦ Νάρηκος στόματος ἔπλευσαν. οἱ δὲ νομεῖς δόξαντες τὰς ναῦς — πάσας ἀκουαστέον — θαλάσσια θηρία εἶναι, δείσαντες εἰς φυγὴν ἐτράπησαν.
L
315-18a. But they high above the island: those with Jason sailed from above the island through the mouth of Narex. But the herdsmen, thinking that the ships—all of them, one must understand—were sea monsters, took fright and turned to flight. L
315-18b.
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b. εἰαμεναί
οἱ κάθυγροι τόποι καὶ τεναγώδεις. δεῖ δὲ ἀκούειν ἑκατέρωθεν τοὺς νομεῖς πεφευγότας.
L
b. Meadows are low-lying, marshy places. One must understand that the herdsmen fled on both sides. L
321-22.
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321—22. οὐδ’ οἱ περὶ Λαύριον:
Λαύριον πεδίον τῆς Σκυθίας. τῆς δὲ Σκυθίας ἔθνη νε΄ Τιμῶναξ ἀναγράφει ἐν α΄ Περὶ Σκυθῶν (fg 1 M. IV 522). 〈. . .〉 κατὰ δὲ τὸ τῶν Σίνδων πεδίον σχίζεται ὁ ποταμὸς Ἴστρος, καὶ τὸ μὲν αὐτοῦ ῥεῦμα εἰς τὸν Ἀδρίαν, τὸ δὲ εἰς τὸν Εὔξεινον πόντον εἰσβάλλει. τὸ δὲ Σίνδοι Ἡρωδιανὸς ἐν τῷ ϛ΄ τῆς Καθόλου (I 142, 20 L.) βαρυτονεῖν φησι δεῖν· τινὲς δὲ ὀξυτονοῦσιν, οὐκ εὖ. καὶ Ἱππῶναξ (fg 68 A B. II 484) δὲ μνημονεύει, πρὸς τὸ ‘Σινδικὸν διάσφαγμα’. Ἑλλάνικος δὲ ἐν τῷ Περὶ ἐθνῶν φησι (4 fg 69 J.)· ‘Βόσπορον διαπλεύσαντι Σίνδοι, ἄνω δὲ τούτων Μαιῶται Σκύθαι’.
321-22. Nor those around Laurium: Laurium is a plain of Scythia. Timonax in the first book of his work On Scythians (fr. 1 M. IV 522) records fifty-five tribes of Scythia. 〈. . .〉 At the plain of the Sindi the river Ister divides, and one stream of it flows into the Adriatic, the other into the Euxine Sea. Herodian in the sixth book of his General Prosody (I 142, 20 L.) says that the word Sindi should be barytone; but some make it oxytone, incorrectly. Hipponax (fr. 68 A B. II 484) also mentions it, with reference to the 'Sindic strait'. Hellanicus in his work On Peoples says (4 fr. 69 J.): 'After crossing the Bosporus one comes to the Sindi, and above them the Maeotian Scythians'.
323-26a.
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323—26 a. Ἀγγούρου ὄρεος:
Ἄγγουρον ὄρος πλησίον Ἴστρου τοῦ ποταμοῦ. μνημονεύει δὲ αὐτοῦ Τιμάγητος ἐν Λιμέσιν (fg 5 M. IV 520). ὁ δὲ Καυλιακὸς σκόπελος τῆς Σκυθίας πλησίον τοῦ Ἴστρου, οὗ μνημονεύει Πολέμων ἐν Κτίσεσιν Ἰταλικῶν καὶ Σικελικῶν πόλεων (fg 38 M. III 126). γράφεται [Ἄγγουρον ὄρος] καὶ Ἄγτυρον ὄρος καὶ Ἀγγύρου ὄρεος, ἀντὶ δὲ τοῦ Καυλιακοῖο· Καυκαείοιο. φησὶ δὲ κατὰ τοῦτο τὸ ὄρος τὸν Ἴστρον διασχιζόμενον τὸ μὲν εἰς τὸν Ἀδρίαν, τὸ δὲ εἰς τὸν Εὔξεινον ῥεῖθρον εἰσβάλλειν.
323-26a. Of the Angurum mountain: Angurum is a mountain near the river Ister. Timagetus mentions it in his work On Harbours (fr. 5 M. IV 520). The Cauliacan rock is in Scythia near the Ister, which Polemon mentions in his Foundations of Italian and Sicilian Cities (fr. 38 M. III 126). It is written [Angurum mountain] also as Agtyrum mountain and Angyri mountain, and instead of Cauliacan: Caucaean. He says that at this mountain the Ister divides and one stream flows into the Adriatic, the other into the Euxine.
323-26b.
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b. 〈Καυκαείοιο:〉
γράφεται Καυλιακοῖο.
Lᶢ
b. 〈Caucaean:〉 it is written Cauliacan. Lᶢ
338-49a.
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338—49 a. 〈ἔνθα κε:〉
κατ’ ἐκεῖνον τὸν τόπον φησὶ τοὺς Ἀργοναύτας, τὸ πλῆθος τῶν Κόλχων φοβηθέντας, εἴκειν αὐτοῖς καὶ βούλεσθαι μὲν τὸ κῶας ἔχειν καὶ μὴ παρασχεῖν, τὴν δὲ Μήδειαν — ἦν γὰρ τὸ κατ’ αὐτὴν δίκαιον ἀμφήριστον — παραθέσθαι τῇ Ἀρτέμιδι ἐν τῷ αὐτῆς
338-49a. 〈There:〉 In that place, he says, the Argonauts, fearing the multitude of the Colchians, yielded to them and wished to keep the fleece and not hand it over, but to entrust Medea—for the justice concerning her was disputed—to Artemis in her temple, until someone should judge whether she ought to be given back to her father or to the Argonauts. L
338-49cont.
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ἱερῷ, ἕως τις δικάσῃ, πότερον αὐτὴν ἀποδοτέον τῷ πατρὶ ἢ τοῖς Ἀργοναύταις.
L
temple, until someone should judge whether she ought to be given back to her father or to the Argonauts. L
338-49b.
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b. 〈συνθεσίῃ:〉
συμβιβάσει.
Gᶢ
b. 〈by agreement:〉 by reconciliation. Gᶢ
373-75.
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373—75. 〈ἦ σύ γ’ ἔπειτα:〉
ὀνειδίζουσα τῷ Ἰάσονί φησι ξίφει αὐτὸν αὐτὴν διαχειρίσασθαι, ἵνα ἀξίαν ἀπολάβῃ χάριν τοῦ πρὸς αὐτὸν ἔρωτος. ἐν ἤθει δὲ τοῦτο εἶπεν.
L
373-75. 〈Or you then:〉 Reproaching Jason, she says that he should kill her with a sword, so that she may receive a worthy return for her love for him. She said this in character. L
380.
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380. 〈σμυγερώς:〉
ἐπιπόνως.
Gᶢ
380. 〈wretchedly:〉 laboriously. Gᶢ
384.
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384. στρευγόμενος:
ἀντὶ τοῦ καταπονούμενος καὶ στρεβλούμενος.
Lᵐ P
384. being distressed: instead of "being worn out and tortured." Lᵐ P
387.
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387. ἀτροπίῃ:
τῇ σῇ κακοτροπίᾳ καὶ ἀβουλίᾳ, ὅτι ἐπιώρκησας.
Lᵐ (P)
387. by your fickleness: by your evil disposition and thoughtlessness, because you swore falsely. Lᵐ (P)
406.
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406. 〈ἦ ῥα:〉
ἐπιθυμητά.
Gᶢ Sᵐ
406. 〈Truly:〉 desirable things. Gᶢ Sᵐ
