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
84a.
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84 a. 〈ἐπισταδὸν οὐτάζοντες:〉
ἐν τῷ συνεστάναι πλήσσον-
τες. Lg
84a. 〈ἐπισταδὸν οὐτάζοντες:〉 striking while standing firm. Lg
84b.
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b. τὸ ἐπισταδὸν
ἀντὶ τοῦ ἐπιστατικῶς καὶ ἀμετακινήτως. P
b. ἐπισταδόν instead of 'steadfastly' and 'immovably'. 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).
110.
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110. Ὠρείδης δ’ Ἀμύκ〈οιο〉:
διὰ τῆς ει διφϑόγγου ἡ παρα- λήγουσα· οὕτως Ἡρωδιανὸς ἐν τῷ γ΄ τῆς Καϑόλου (I 67, 8 L.).
110. Orides, son of Amycus: the penultimate syllable has the diphthong ei; thus Herodian in the third book of his General Prosody (I 67, 8 L.).
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.
114a.
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114 a. αὕτως:
ὁμοίως. Lg Gg P
114a. autōs: likewise. Lg Gg P
114b.
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b. μενεδήϊον
τὸν Ἴφιτον λέγει ὡς ἐμμενετικὸν ἐν τῷ πολέμῳ· δήϊς γὰρ ὁ πόλεμος καὶ ἡ μάχη. P
b. He calls Iphitus 'menēdēios' (steadfast in battle) as being persistent in war; for 'dēis' is war and battle. P
115.
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115. ἀζαλέη:
τῇ ξηρᾷ, ἐπεὶ ἔστι ξυλίνη. Ὅμηρος δὲ καὶ σιδηρᾶν οἶδεν (Η 141) ‘ἀλλὰ σιδηρείῃ κορύνῃ’. τινὲς δὲ ἀποδεδώκασι ‘σιδηρείη’ τῇ εὐτόνῳ, ὥσπερ καί (Ρ 424) ‘σιδήρειος δ’ ὀρυμαγδὸς ὀρώρει’.
115. azaleē: dry, since it is of wood. Homer also knows an iron one (Iliad 7.141): 'but with an iron club'. Some have interpreted 'iron' as 'well-strung', as also (Iliad 17.424): 'an iron din arose'.
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.
119.
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119. τεταγών:
ἐκτείνας, ἀκοντίσας. Lgr (P)
119. tetagōn: having stretched out, having hurled. Lgr (P)
120.
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120. προσχόμενος:
προβαλόμενος ἀντὶ ἀσπίδος. Lg P
120. proschomenos: holding before him as a shield. Lg P
121.
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121. ὁμοῦ δέ οἱ ἐσσεύοντο:
τὸ ὁμοῦ καὶ ἐπὶ τοῦ ἀϑροί- σματος τιϑέασι καὶ ἐπὶ τοῦ ἐγγύς, ὡς Ἀϑηναῖοι εἰώϑασι χρῆσϑαι. Μέν- ανδρος (fg 851 Κ. III 227)· ‘ὁμοῦ δὲ τῷ τίκτειν παρεγένεϑ’ ἡ κόρη’ ἀντὶ τοῦ ἐγγύς.
121. And together they rushed upon him: 'homou' (together) is used both of a gathering and of nearness, as the Athenians are accustomed to use it. Menander (fr. 851 K. III 227): 'the girl arrived at the very moment of giving birth' instead of 'near'.
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)
140a.
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140 a. καὶ Μαριανδυνῶν:
Φινέως παῖδες ἐκ μὲν Κλεοπάτρας Παρϑένιος καὶ Κάραμβις, ἐκ δὲ Ἰδαίας τῆς Δαρδάνου ἢ Σκυϑικῆς τινος
παλλακίδος Θυνὸς καὶ Μαριανδυνός, ἐξ ὧν τὰ ἔϑνη κέκληνται. οἱ δέ φασι κεκλῆσϑαι τοὺς Μαριανδυνοὺς ἀπὸ Μαριανδυνοῦ υἱοῦ Κιμμερίου.
140a. and of the Mariandynians: Phineus' children from Cleopatra were Parthenius and Carambis, and from Idaea, daughter of Dardanus, or some Scythian concubine, Thynus and Mariandynus, from whom the peoples are named. Others say that the Mariandynians were named after Mariandynus, son of Cimmerius.
140b.
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b. ἀπεόντος ἄνακτος:
τοῦ Ἀμύκου ἀπόντος, δηλονότι τεϑνηκότος. οἱ δὲ Μαριανδυνοὶ ἔϑνος ὁμοροῦν αὐτοῖς.
b. their lord being absent: Amycus being absent, that is, clearly dead. The Mariandynians are a people bordering on them.
141.
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141. σιδηροφόρου περὶ γαίης:
τῆς τῶν Χαλύβων· εἰσὶ δὲ
οὗτοι οἱ τὸν σίδηρον ἐργαζόμενοι.
141. around the iron-bearing land: that of the Chalybes; these are the ones who work iron.
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.
154.
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154. 〈τάδε πάντα:〉
τὸ ἀπολειφϑῆναι τὸν Ἡρακλέα. Lg
154. 〈all these things:〉 the leaving behind of Heracles. Lg
156.
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156. οὐταμένων:
τοῦ Ἰφίτου καὶ τοῦ Ταλαοῦ. Lg (P)
156. of the wounded: of Iphitus and Talaus. Lg (P)
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.
161.
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161. εὐνοίμιον:
εὐνῴδιον· οἴμη γὰρ ἡ ᾠδή. Lg (P)
161. well-tuned: melodious; for 'oime' means song. Lg (P)
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.
165.
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165. ἐκ περάτων:
ἐκ τοῦ ὑπερορίζοντος ἡμισφαιρίου. Lg (P)
165. ἐκ περάτων: from the bounding hemisphere. Lg (P)
168a.
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168 a. ἀνὰ Βόσπορον ἰϑύνοντο:
τὸ ἀπὸ Βυζαντίου κατὰ Καλχηδόνος διάστημα σταδίων ἐστὶν . . , καὶ Βόσπορος ὀνομάζεται διὰ τὸ δοκεῖν τὴν Ἰὼ βοῦν οὖσαν διαπορεύεσϑαι τοῦτον τὸν τόπον, ἐκ τῆς Ἀσίας εἰς τὴν Εὐρώπην διαβαίνουσαν, ἢ διὰ τὸ πάντας τοὺς στενούς
πορϑμοὺς βοσπόρους καλεῖσϑαι. ἔνιοι δὲ φασὶ τοὺς ἐπὶ τοῦ στόματος οἰκοῦντας τὸ παλαιόν, εἴποτε ἐϑέλοιεν εἰς τὸ πέραν διαβαίνειν, σχεδίας πηγνύντας καὶ βόας ἐπιζεύξαντας ἐπὶ τούτων διαπεραιοῦσϑαι, ὅϑεν καὶ ὠνομάσϑαι τὴν ϑάλασσαν. ἔστι δὲ καὶ ἕτερος Βόσπορος, τῆς Σκυϑικῆς, Κιμμερικὸς προσαγορευόμενος διὰ τὸ Κιμμερίους ἔϑνος Σκυϑικὸν περὶ
ἐκείνους οἰκῆσαι τοὺς τόπους. οἱ δὲ φασὶ στόμα τῆς Μαιώτιδος λίμνης 〈...〉 στενὸς καὶ ἐπιμήκης, ἐμφερὴς τῷ κατὰ τὸ Βυζάντιον Βοσπόρῳ.
168a. ἀνὰ Βόσπορον ἰθύνοντο: the distance from Byzantium to Chalcedon is . . stades, and it is called Bosporus because Io, being a cow, is thought to have crossed this place, passing from Asia into Europe, or because all narrow straits are called bospori. Some say that those dwelling at the mouth in ancient times, whenever they wished to cross to the other side, made rafts and yoked oxen and crossed over on them, whence the sea was named. There is also another Bosporus, of Scythia, called Cimmerian because the Cimmerians, a Scythian people, dwelt around those regions. Others say that the mouth of Lake Maeotis is narrow and long, resembling the Bosporus at Byzantium.
168b.
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b. περὶ τοῦ Βοσπόρου 〈ἡ〉 ἱστορία
παρὰ τοῖς παλαιοῖς διαφόρως λέγεται. Νύμφις (fg 18 M. III 16) μὲν γάρ φησιν ἱστορεῖν †Ἀκαρίωνα†, ὡς ἄρα Φρύγες διαπλεῦσαι βουλόμενοι τὸν πορϑμὸν κατεσκεύασαν ναῦν
ἔχουσαν ἐγκεχαραγμένην προτομὴν ταύρου — καϑὼς ὁ Φρίξος ἐπὶ κριοπρώρου σκάφους ἔπλευσεν —, διαπλευσάντων δὲ αὐτῶν ἀπὸ τοῦ εἴδους
b. The story about the Bosporus is told differently by the ancients. Nymphis (fg 18 M. III 16) says that †Acarion† records that the Phrygians, wishing to sail across the strait, built a ship having a carved prow in the shape of a bull — just as Phrixus sailed on a ram-prowed vessel — and after they crossed, from the appearance
169.
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169. ἠλιβάτῳ:
οὗ ἀλιτεῖν ἔστι τῆς βάσεως, τουτέστι ὑψηλῷ καὶ
ἀπροσβάτῳ. Lg (P)
169. ἠλιβάτῳ: from which one can miss the base, that is, lofty and inaccessible. Lg (P)
170.
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170. ἐπαΐσσοντι:
ἀντὶ τοῦ ἐπενεχϑησομένῳ. Lg (P)
170. ἐπαΐσσοντι: instead of "about to rush upon". Lg (P)
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.
177.
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177. ἀντιπέρην γαίῃ Θυνηίδι:
διτταί εἰσι Θυνίαι, ἡ μὲν
ἐπὶ τῆς Εὐρώπης, ἡ δὲ ἐπὶ τῆς Ἀσίας, καὶ ἡ μὲν ἐπὶ τῆς Εὐρώπης περὶ Σαλμυδησσὸν κεῖται [ἐπὶ] τῆς Θράκης, ἡ δὲ ἑτέρα καϑήκει ἐπὶ τὸν Βόσπορον καὶ ἐπὶ τὸ στόμα τοῦ Πόντου. [ἔστι δὲ καὶ τρίτη Θυνία, νῆσος περὶ τὸν Πόντον.] ἔστι δὲ ἀμφίβολον, εἰς ποτέραν Θυνίαν φησίν, ἀμφοτέρων οὐσῶν ἐπὶ τῷ πέραν. ἄμεινον οὖν τὴν περὶ τὴν Εὐρώπην
Θυνίαν λέγειν· τῇ γὰρ ἐπιούσῃ, φησίν, ἡμέρᾳ ἐν τῇ Θυνίᾳ τὰ ἀπόγεια ἔδησαν 〈. . .〉, ὡς δῆλον, ἐκ τῆς Ἀσίας εἰς τὴν Εὐρώπην. καὶ γὰρ ὁ Φινεύς, ὡς οἱ πλεῖστοι, ἐπὶ τοῦ Σαλμυδησσοῦ λέγεται ᾠκηκέναι, ὅς ἐστι τῆς Θράκης κατὰ τὰ ἀριστερὰ μέρη τὸν Πόντον εἰσπλέοντι.
ἔστι δὲ καὶ τρίτη Θυνία, νῆσος περὶ τὸν Πόντον, ἐν ᾗ ἔστιν Ἀπόλ- λωνος ἱερόν.
177. Opposite the Thynian land: There are two Thynias, one in Europe and one in Asia; the one in Europe lies near Salmydessus in Thrace, while the other extends to the Bosporus and the mouth of the Pontus. [There is also a third Thynia, an island in the Pontus.] It is ambiguous to which Thynia he refers, since both are on the opposite side. It is better, then, to say the Thynia in Europe; for on the following day, he says, they moored the stern cables in Thynia 〈...〉, as is clear, from Asia to Europe. For Phineus, as most say, is said to have dwelt at Salmydessus, which is in Thrace on the left side as one sails into the Pontus. There is also a third Thynia, an island in the Pontus, on which there is a sanctuary of Apollo.
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.
185.
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185. ὀνείασιν:
σιτίοις, βρώμασιν. Lg (P)
185. ὀνείασιν: with foods, with meats. Lg (P)
