PG 9 · cols. 777–794

Scholia vetera in Clementis Alexandrini Protrepticum ad Graecos et Paedagogi libros tres

Editors' preface

SCHOLIA VETERA

ANCIENT SCHOLIA

In Clementis Alexandrini Protrepticum ad Graecos et Paedagogi libros tres.

On the Protrepticus to the Greeks and the three books of the Paedagogus of Clement of Alexandria.

Ex editione Reinholdi Klotz, Clementis Alexandrini Opera omnia, Lipsiae 1831, in 12, 4 vol., tom. IV, p. 91.— Editoris in haec Scholia praefatiunculam exscribimus: « Quae hic primum eduntur scholia insunt in codice egregio qui in bibliotheca Regia Parisina sub numero 451 asservatur. Accepta ea refero humanitati Constantini Schinae, viri eruditissimi, Graeco genere nati; equidem reliqua quae ejusmodi in re facienda sunt curans subinde tantum aliquid de meo addidi, quod ne temere fecisse reperirer, sedulo cavi. Catal. bibl. reg., enumeratis quae codex continet scriptis, haec habet: Is codex (membranaceus) manu Baanis, notarii Arethae, Caesareae archiepiscopi, anno Christi 914 exaratus est. Pluribus de hoc libro praestantissimo agitur in Montf. Palaeogr. Gr. Paris. 1708, pag. 43, 275. Cf. praeterea Fabr. Bibl. Gr. cur. Harles, vol. VII, pag. 126. »

From the edition of Reinhold Klotz, Clementis Alexandrini Opera omnia, Leipzig 1831, in duodecimo, 4 volumes, vol. IV, p. 91. We copy out the editor's short preface to these scholia: "The scholia which are published here for the first time are found in an excellent codex which is kept in the Royal Library at Paris under number 451. I owe them to the kindness of Constantine Schinas, a most learned man, Greek by birth; for my part, attending to the rest of what has to be done in such a task, I have only now and then added something of my own, and I have taken diligent care not to be found to have done so rashly. The catalogue of the Royal Library, having listed the writings the codex contains, has this: This codex (of parchment) was written in the hand of Baanes, notary of Arethas, archbishop of Caesarea, in the year of Christ 914. This most excellent book is treated more fully in Montfaucon's Palaeographia Graeca, Paris 1708, pp. 43, 275. Compare also Fabricius, Bibliotheca Graeca, ed. Harles, vol. VII, p. 126."

Numeri paginas significant editionis Potteri, quarum series in nostra recensione signo ✠ ad inferiorem paginam Lectorem revocante continenter exhibetur.

The numbers signify the pages of Potter's edition, whose sequence is shown continuously in our recension by the sign ✠, which refers the reader to the foot of the page.

ΚΛΗΜΕΝΤΟΣ ΣΤΡΩΜΑΤΕΩΣ ΠΡΟΤΡΕΠΤΙΚΟΣ ΠΡΟΣ ΕΛΛΗΝΑΣ.

THE EXHORTATION TO THE GREEKS OF CLEMENT THE STROMATEUS.

P. 1. — Ἀμφίων· Ἀμφίων Διὸς παῖς καὶ Ἀντιόπης, τοῦ Ἀσωποῦ ποταμοῦ θυγατρός, οὐ δὲ Νυκτέως.

P. 1. Amphion: Amphion, son of Zeus and of Antiope, daughter of the river Asopus, and not of Nycteus.

Ἀρίων· Ἀρίων Μηθυμναῖος μὲν ἦν τὸ γένος, μον...χὸς δὲ αὐτὸς ἰχθὺν δελεάσας· οὕτως γὰρ λέγεται ὑπὸ δελφῖνος δια...θῆναι ἐκ Σικελίας εἰς Κόρινθον.

Arion: Arion was a Methymnaean by race, mon...ch, and he himself, having lured a fish; for thus he is said to have been [carried] across by a dolphin from Sicily to Corinth.

Ἰχθύν· τὸν δελφῖνα ὁ Ἀρίων.

Fish: Arion [means] the dolphin.

P. 2. Θράκιος· Ὀρφεὺς ὁ Θρᾷξ, σοφιστὴς ἀπατεών· λέγει δὲ τὸν Ὀρφέα.

P. 2. Thracian: Orpheus the Thracian, a deceiving sophist; he means Orpheus.

Εὔνομον· λέγεται περὶ Εὐνόμου ὅτι χορδῆς αὐτῷ ῥαγείσης τέττιγα παρᾷσαι τὸ μέλος.

Eunomus: it is said of Eunomus that, when a string broke on him, a cicada sang the melody alongside.

Πυθικόν· τὸν ἐν τῇ Πυθοῖ φανέντα.

Pythian: the one that appeared at Pytho.

Κιθαιρών· ὄρη οὕτω καλούμενα ἐν Βοιωτίᾳ.

Cithaeron: mountains so called in Boeotia.

Ὀδρυσῶν· Ὄδρυσαι γένος Θρακῶν.

Of the Odrysians: the Odrysians are a race of Thracians.

P. 3. γεγόν. δρᾶμ· καὶ γὰρ ἐν μὲν Κιθαιρῶνι καὶ Ἑλικῶνι καθ' ἃ Δελφοὶ ὑποκάθηνται ὁ δράκων ὑπὸ Ἀπόλλωνος τοξευθεὶς τραγῳδίας ὑπῆρξε πατήρ· ὡσαύτως καὶ Ὀρφεὺς διασπαραχθεὶς ὑπὸ Ὀδρυσῶν ἄλλη ὑπόθεσις τραγῳδίας γεγένηται.

P. 3. Has become a drama: for on Cithaeron and Helicon, below which Delphi lies, the serpent shot by Apollo became the father of tragedy; likewise Orpheus too, torn apart by the Odrysians, has become another subject of tragedy.

Ληναΐζοντας· ἀγροικικὴ ᾠδὴ ἐπὶ τῷ ληνῷ ᾀδομένη, ἣ καὶ αὐτὴ περιεῖχε τὸν Διονύσου σπαραγμόν· πάνυ δὲ εὐφυῶς καὶ χάριτος ἐμπλέως τὸ κιττῷ ἀναδήσαντες τέθεικεν· ὁμοῦ μὲν τὸ ὅτι Διονύσῳ τὰ Λήναια ἀνάκειται ἐνδειξάμενος, ὁμοῦ δὲ καὶ ὡς παροινίας ταῦτα καὶ παροινοῦσιν ἀνθρώποις καὶ μεθύουσι συγκεκρότηται.

Celebrating the Lenaea: a rustic song sung at the wine-press, which itself also contained the tearing apart of Dionysus. And very cleverly and full of grace he has put "having crowned with ivy": showing at once that the Lenaea are dedicated to Dionysus, and at once also that these things are of drunken revelry and have been got up by men who revel in their cups and are drunk.

ἐκτόπως· ἄγαν.

Extraordinarily: exceedingly.

τηλαυγές· μακρὸν (lege μακρὰν) φαινόμενον.

Far-shining: appearing long (read: far).

τὴν ὑπερτάτην ὀρ· τὴν ὑπερέχουσαν ἐκτείνουσα.

Stretching out the topmost: the one that stands out.

καταλειπόντων κ. τ. λ. Ἀττικῶς ἀντὶ τοῦ καταλειπέτωσαν· οἰκείτωσαν.

Let them leave, etc.: in the Attic manner, for "let them leave"; "let them dwell".

Τερπάνδρου κ. τ. λ. Καπίτων· νόμος εἷς τῶν Τερπανδρίων, οὕτως ὠνομασμένος διὰ τὸ ἀνθηρὸν εἶναι καὶ τοῖς ὄχλοις κεχαρισμένον, ὅν φασι Τέρπανδρον εὑρεῖν, τὸν τῶν καθαρικῶν νόμων εὑρετήν.

Of Terpander, etc. Capiton: one of the Terpandrian nomes, so named because it is florid and pleasing to the crowds, which they say Terpander invented, the inventor of the citharodic nomes.

Φρύγιον κ. τ. λ. ἁρμονιῶν εἴδη.

Phrygian, etc.: kinds of modes.

P. 4. ὀργιάζοντες· μυστηριολογοῦντες. ἐκθειάζοντες· ἐκβακχεύοντες.

P. 4. Celebrating orgies: telling of mysteries. Deifying: rousing to Bacchic frenzy.

ὡς δέ· ἀντὶ τοῦ πρὸς δέ.

And as: for "and towards".

πτηνά· πτηνά, οἱ κοῦφοι· ἑρπετά, οἱ ἀπατεῶνες· λέοντες, οἱ θυμικοί· σύες, οἱ ἡδονικοί· λύκοι, οἱ ἁρπακτικοί· λίθοι καὶ ξύλα, οἱ ἄφρονες.

Winged creatures: winged creatures, the light-minded; creeping things, the deceivers; lions, the passionate; swine, the pleasure-lovers; wolves, the rapacious; stones and logs, the senseless.

παλιμβόλους· νόθους, ἀστάτους.

Shifty: spurious, unstable.

κωδίοις· δοραῖς.

Fleeces: skins.

P. 5. ἁρμονίαν κ. τ. λ. τρόποι ἁρμονικῆς.

P. 5. Harmony, etc.: modes of harmonics.

νεάτους· νεάτη ὄνομα χορδῆς μουσικῆς τελευταίας· νέατον γὰρ τὸ ὕστατον.

Lowest: nete is the name of the last string in music; for "neaton" is the last.

Τουβάλ (in cod. Ἰουβάλ)· τοῦ καταδείξαντος ψαλτήριον

Tubal (in the codex Jubal): of him who first showed the psaltery

Editors' notes and page, col. 777

Footnotes

(1) ‹anchor: Ὀρφεὺς διασπαραχθεὶς› · call in col 777

Codex διασπαραχείς. SCHINAS. Voluit scholiasta fortasse διασπαραγείς. R. KLOTZ.

The codex has διασπαραχείς. SCHINAS. Perhaps the scholiast meant διασπαραγείς. R. KLOTZ.

(printed under page 388)

(2) ‹anchor: κρέκειν γὰρ διαψιλαφᾶν› · call in col 778

Cod. noster pro διαψηλαφᾶν, διαψηλάφησις semper διαψιλαφᾶν, διαψιλάφησις habet.

Our codex always has διαψιλαφᾶν, διαψιλάφησις for διαψηλαφᾶν, διαψηλάφησις.

(printed under page 388)

Page

running head: 777 SCHOLIA IN PROTREPTICU
marginal letters: A P. 1. — Ἀμφίων·; B Ἑλικῶνι καθ' ἃ Δελφοὶ; C Φρύγιον κ. τ. λ.
old-edition numerals: (none)
other: full-width titles and preface across cols 777-778 cut off at right edge not set (SCHOLIA VETE...; In Clementis Alexandrini...; Ex editione Reinholdi Klotz...; Numeri paginas significant...; ΚΛΗΜΕΝΤΟΣ ΣΤΡΩΜΑΤΕΩΣ ΠΡΟΤΡΕΠΤΙΚΟΣ); editors' matter: Sequitur satis longum...; last word ψαλ- split across column break to col 778
running head: 777 SCHOLIA IN PROTREPTICUM. 778
marginal letters: A ‹P. 1. — Ἀμφίων· Ἀμφίων Διὸς παῖς καὶ Ἀν-›; B ‹Ἑλικῶνι καθ' ἃ Δελφοὶ ὑποκάθηνται›; C ‹Φρύγιον κ. τ. λ. ἁρμονιῶν εἴδη.›; D (none)
old-edition numerals: (none)

PG 9:778

καὶ κιθάραν, ὡς ἐν τῇ Γενέσει γέγραπται.

and the cithara, as is written in Genesis.

κρέκη· κρέκειν γὰρ διαψιλαφᾶν τὰς χορδὰς τοῖς δακτύλοις καὶ διαπειρᾶν, καὶ ἐπειδὴ κέρματι ἔοικεν ἡ τοιαύτη διαψιλάφησις κρέκειν εἴρηται.

Strikes: for "to strike" is to feel over the strings with the fingers and to try them; and since such fingering is like small change, it has been called "to strike".

P. 6. ὡς· ἀντὶ πρός.

P. 6. As: for "towards".

ὄργανον· ὄργανόν ἐστι παναρμόνιον ἀντὶ τοῦ εἰκὼν ἀπαράλλακτος.

Instrument: it is an all-harmonious instrument, that is, an unvarying image.

πλάνη· πλάνη τοῦ Ἀδάμ, καινὸν δὲ ἡ διὰ Χριστοῦ σωτηρία.

Error: the error of Adam; but the new thing is the salvation through Christ.

Φρύγας· ὡς παρ' Ἡροδότῳ μυθολογεῖται Φρύγας καὶ Ἀρκάδας γενέσθαι ἀρχαίους, τοὺς δὲ Ἀρκάδας πρὸ τῆς σελήνης.

Phrygians: as the tale is told in Herodotus that the Phrygians and Arcadians were ancient, and the Arcadians [existed] before the moon.

P. 8. τοὺς τὰ ὦτα κεκτ. δι' ὧν λέγει· Ὁ ἔχων ὦτα ἀκούειν, ἀκουέτω.

P. 8. Those who have ears: by which he means, "He who has ears to hear, let him hear" (Matt. 11:15).

ἀνάπτων ἐκ κίονος κ. τ. λ. τὸν περὶ Μωϋσέως τοῦ πυρὸς στύλον λέγει.

Kindling from a pillar, etc.: he means the pillar of fire in the story of Moses.

P. 9. δάφνης· τῶν δαφνηφορικῶν οὕτως ὀνομαζομένων παρ' ὅσον δάφνας δι' ἐνναετηρίδος εἰς τὸ τοῦ Ἀπόλλωνος κομίζοντες οἱ ἱερεῖς ἐξύμνουν αὐτόν· αὕτη ἡ αἰτία τῶν Αἰολέων ὅσοι κατῴκουν Ἄρνην καὶ τὰ ταύτῃ χωρία· κατὰ χρησμὸν ἀναστάντες ἐκεῖθεν καὶ περικαθεζόμενοι Θήβας ἐπόρθουν προκατεχομένας ὑπὸ Πελασγῶν. Κοινῆς ἀμφοῖν ἑορτῆς Ἀπόλλωνος ἐνστάσης, ἀνοχὰς ἔθεντο καὶ δάφνας τεμόντες, οἱ μὲν ἐξ Ἑλικῶνος, οἱ δὲ ἐγγὺς τοῦ Μέλανος ποταμοῦ, ἐκόμιζον τῷ Ἀπόλλωνι. Πολεμάτας δὲ ὁ τῶν Βοιωτῶν ἀφηγούμενος ἔδοξεν ὄναρ νεανίαν τινὰ πανοπλίαν αὐτῷ διδόναι, καὶ εὐχὰς ποιεῖσθαι προστάττειν τῷ Ἀπόλλωνι δαφνηφοροῦντας δι' ἐνναετηρίδος· μετὰ δὲ τρίτην ἡμέραν ἐπιθέμενος κρατεῖ τῶν πολεμίων, καὶ αὐτός τε τὴν δαφνηφορίαν ἐτέλει, καὶ τὸ ἔθος ἐκεῖθεν διατηρεῖται. Ἡ δὲ δαφνηφορία· ξύλα ἐλαίας καταστέφουσι δάφναις, ποικίλοις ἄνθεσι καὶ ἐπάκρῳ μὲν χαλκῆ ἐφαρμόζεται σφαῖρα, ἐκ δὲ ταύτης μικροτέρας ἐξαρτῶσι· κατὰ δὲ τὸ μέσον τοῦ ξύλου περιθέντες ἐλάσσονας τῆς ἐπάκρου τοῦ ξύλου καθάπτουσι πορφυρᾶ στέμματα, τὰ δὲ τελευταῖα τοῦ ξύλου περιστέφουσι κρικωτῷ· βούλεται δὲ αὐτῶν ἡ μὲν ἀνωτάτη σφαῖρα τὸν ἥλιον, ᾧ καὶ τὸν Ἀπόλλωνα ἀναφέρουσιν, ἡ δὲ ὑποκειμένη τὴν σελήνην, τὰ δὲ προσηρτημένα τῶν σφαιρίων ἄστρα τε καὶ ἀστέρας, τὰ δὲ στέμματα τὸν ἐνιαύσιον δρόμον· καὶ γὰρ καὶ τξε' ποιοῦσιν αὐτά· ἄρχει δὲ τῆς δαφνηφορίας παῖς ἀμφιθαλής, καὶ ὁ μάλιστα αὐτῷ οἰκεῖος βαστάζει τὸ κατεστεμμένον ξύλον, ὃ κῶπα καλοῦσιν· αὐτὸς δὲ ὁ δαφνηφόρος ἑπόμενος τῆς δάφνης ἐφάπτεται, τὰς μὲν κόμας καθειμένος, χρυσοῦν δὲ στέφανον φέρων, καὶ λαμπρὰν ἐσθῆτα ποδήρη ἐστολισμένος, Ἰφικρατίδας τε ὑποδεδεμένος, ᾧ χορὸς παρθένων ἐπακολουθεῖ, προτείνων κλῶνας πρὸς ἱκετηρίαν τῶν ὕμνων.

P. 9. Of laurel: of the Daphnephoric rites, so named inasmuch as the priests, carrying laurels every ninth year to the [temple] of Apollo, hymned him. This is the cause: those of the Aeolians who dwelt in Arne and the districts about it, rising up from there in accordance with an oracle and encamping around Thebes, were laying waste to it, which had previously been occupied by the Pelasgians. When a festival of Apollo common to both came round, they made a truce, and, having cut laurels, some from Helicon, others near the river Melas, they carried them to Apollo. And Polematas, the leader of the Boeotians, dreamed that a young man gave him a full suit of armour and bade them offer prayers to Apollo, bearing laurel every ninth year; and on the third day after, attacking, he overcame the enemy, and he himself performed the Daphnephoria, and the custom has been kept from then on. The Daphnephoria is this: they wreathe logs of olive with laurels and various flowers, and on the top a bronze sphere is fitted, and from it they hang smaller ones; and about the middle of the log, placing round it [spheres] smaller than the one at the top, they fasten purple garlands, and the lower end of the log they wreathe round with a ring-patterned [cloth]. The topmost sphere of them signifies the sun, to which they also refer Apollo, and the one below it the moon, and the little spheres hung on stars and planets, and the garlands the course of the year; for indeed they make them 365. A boy with both parents living leads the Daphnephoria, and the one most closely related to him carries the wreathed log, which they call the kopa; and the laurel-bearer himself, following, takes hold of the laurel, with his hair let down, wearing a golden crown, and clad in a splendid robe reaching to the feet, and shod with Iphicratid shoes; and a chorus of maidens follows him, holding out branches in supplication of the hymns.

ἐρίῳ· τὴν λεγομένην εἰρεσιώνην φησίν, ἣν οὕτως

With wool: he means the so-called eiresione, which thus

Editors' notes and page, col. 778

Footnotes

(3) ‹anchor: χαλκῆ ἐφαρμόζεται σφαῖρα› · call in col 778

C. Schinas legit σφῆρα, idque corrigit in σφῦρα, itemque σφυρίον.

C. Schinas reads σφῆρα, and corrects it to σφῦρα, and likewise σφυρίον.

(printed under page 388)

Page

running head: IN PROTREPTICUM. 778
marginal letters: A τήριον καὶ κιθάραν,; B τόν· αὕτη ἡ αἰτία; C Ἀπόλλωνα ἀναφέρουσιν,
old-edition numerals: (none)
other: full-width titles and preface across cols 777-778 cut off at left edge not set; begins mid-word from col 777; ends mid-sentence across column break to col 779
running head: 777 SCHOLIA IN PROTREPTICUM. 778
marginal letters: A ‹τήριον καὶ κιθάραν, ὡς ἐν τῇ Γενέσει γέγραπται.›; B ‹τόν· αὕτη ἡ αἰτία τῶν Αἰολέων›; C ‹Ἀπόλλωνα ἀναφέρουσιν, ἡ δὲ ὑποκειμένη›; D (none)
old-edition numerals: (none)

PG 9:779

περιειλοῦντες ἐρίοις καὶ ταινίαις ὑφασμάτων λινέων (ἦν δὲ κλάδος ἀπὸ τῆς Μορίας ἐλαίας) καὶ ἀκροδρύοις παντοίοις περιαρτῶντες, ἀνῆγον εἰς ἀκρόπολιν τῇ Πολιάδι Ἀθηναῖοι Παναθήναια, οὕτως ἐπευφημοῦντες· εἰρεσιώνη σῦκα φέρει καὶ μῆλα, καὶ ἑξῆς.

wrapping around with wool and fillets of linen fabrics (and it was a branch from the Moria olive-tree) and hanging around with all kinds of tree-fruits, the Athenians brought up to the Acropolis to Athena Polias at the Panathenaea, uttering this auspicious song: Eiresione bears figs and apples, and so forth.

P. 10. Θεσπρωτ. Θεσπρωτία μέρος ἐστὶ γῆς οὕτω καλουμένης Ἠπείρου, ἐν ᾗ ἐλέγετο μαντεῖον εἶναι Διὸς, διὰ λεβήτων ἠχούντων πὼς γιγνόμενον.

P. 10. Thesprotian: Thesprotia is a part of the land called Epirus, in which there was said to be an oracle of Zeus, taking place somehow through resounding cauldrons.

Κιῤῥαῖον· τὸν Φωκικῆς Κίῤῥας, πόλεως Φωκίδος.

Cirrhaean: that of Phocian Cirrha, a city of Phocis.

γεράνδρυον· γεράνδρυον δὲ παλαιὸν ξύλον· ἐν Διδύμῳ δὲ ὄρει τῆς Κυζίκου φαίνονται οἱ Ἀργοναῦται τὴν Ῥέαν ἐξευμενιζόμενοι ἄγαλμα αὐτῆς ἐκ παλαιοῦ ξύλου ἀμπελίνου κατασκευάσαντες.

old tree-trunk: gerandryon means old wood; and on Mount Didymus of Cyzicus the Argonauts appear propitiating Rhea after fashioning a statue of her out of old vine-wood.

ψάμμοις· λέγει τὸ ἐν Ἄμμωνι μαντεῖον.

in the sands: he means the oracle in Ammon.

Κλάριον· Κλάρος Κολοφῶνος πόλις, ὅθεν ἦν Νίκανδρος ὁ ποιητής.

Clarian: Claros is a city of Colophon, whence was Nicander the poet.

Διδυμέα· ἐν Μιλήτῳ πόλει τῆς Καρίας Διδυμέως Ἀπόλλωνος ἐστὶ μαντεῖον.

Didymaean: in Miletus, a city of Caria, is an oracle of Didymaean Apollo.

Ἀμφιάρεω· ἐπειδὴ περὶ τὸ Ἅρμα τῆς Βοιωτίας τόπον οὕτω καλούμενον καταποθεὶς Ἀμφιάρεως ἐμαντεύετο τοῖς δεομένοις· πᾶσα δὲ μαντεία εἰς τὸν Ἀπόλλωνα ἀναφέρεται.

of Amphiaraus: since Amphiaraus, having been swallowed up near Harma in Boeotia, a place so called, gave oracles to those in need; and all divination is referred to Apollo.

τὸν Ἀπόλλω· τοῦ ἐν Μιλήτῳ Ἀπόλλωνος· οὗτος γὰρ ἀπὸ τόπου Κολοφῶνος ἐκαλεῖτο.

Apollo: of the Apollo in Miletus; for this one was so called from a place of Colophon.

τερατοσκόπους· Καρανός τις Ἀργεῖος ἐπὶ ὀχήματος αἰγῶν κατὰ χρησμὸν εἰς Μακεδονίαν μετῳκίσθη.

observers of portents: a certain Caranus, an Argive, migrated to Macedonia on a carriage of goats according to an oracle.

P. 11. αἶγες· Καρανῷ τῷ Ποιάνθους υἱῷ ἐξ Ἄργους μέλλοντι ἀποικίαν στέλλειν ἐπὶ Μακεδονίαν, εἰς Δελφοὺς ἐλθόντι ἔχρησεν ὁ Ἀπόλλων·

P. 11. goats: To Caranus the son of Poeanthes from Argos, when he was about to send a colony to Macedonia and came to Delphi, Apollo gave an oracle:

Φράζεο, δῖε Καρανὲ, νόῳ δ' ἐμὸν ἔνθεο μῦθον·

Bethink yourself, divine Caranus, and lay my word to heart:

ἐκπρολιπὼν Ἄργος τε καὶ Ἑλλάδα καλλιγύναικα,

Leaving Argos behind and Hellas of fair women,

χώρει πρὸς πηγὰς Ἁλιάκμονος· ἔνθα δ' ἂν αἶγας

Go to the springs of Haliacmon; and wherever you first

βοσκομένας ἐσίδῃς πρῶτον, τότε τοι χρεών ἐστι

See goats feeding, then is it fated for you

ζηλωτὸν ναίειν αὐτὸν γενεάν τε πρόπασαν.

Enviably to dwell, yourself and all your race.

Ἐκ δὴ τοῦ χρησμοῦ προθυμότερος γενόμενος Καρανὸς, σὺν τισιν Ἕλλησιν ἀποικίαν στειλάμενος, ἐλθὼν εἰς Μακεδονίαν ἔκτισε πόλιν καὶ Μακεδόνων ἐβασίλευσε, καὶ τὴν πρότερον καλουμένην Ἔδεσσαν πόλιν Αἶγας μετωνόμασεν ἀπὸ τῶν αἰγῶν· ᾠκεῖτο δὲ τὸ παλαιὸν ἡ Ἔδεσσα ὑπὸ Φρυγῶν καὶ Λυδῶν καὶ τῶν μετὰ Μίδου διακομισθέντων εἰς τὴν Εὐρώπην. Ταῦτα Εὐφωρίων ἱστορεῖ ἐν τῇ Ἱστίᾳ καὶ τῷ Ἰνάχῳ.

Having become more eager from the oracle, Caranus, setting out with a colony along with certain Greeks, came to Macedonia and founded a city and became king of the Macedonians, and the city formerly called Edessa he renamed Aegae from the goats; and in ancient times Edessa was inhabited by Phrygians and Lydians and those who crossed over with Midas into Europe. These things Euphorion relates in the Histia and the Inachus.

κόρακες· Βοιωτοὶ πολεμούμενοι ὑπὸ Αἰολέων ἔλαβον χρησμὸν, εἰ δεῖ πολεμεῖν· ὁ δὲ Ἀπόλλων εἶπεν αὐτοῖς Ὅταν ἴδητε λευκοὺς κόρακας, τότε πολεμήσατε. Κατά τινα δὲ καιρὸν νέοι τινὲς κατὰ παιδιὰν γυψώσαντες κόρακας ἀφῆκαν ἵπτασθαι. Νομίσαντες Βοιωτοὶ τοῦτο τὸν χρησμὸν δηλοῦν, ἐξελθόντες ἐπολέμησαν καὶ ἀπώλοντο, ὅθεν καὶ ἡ παροιμία, Ἐς κόρακας, ἀντὶ τοῦ, εἰς ἀπώλειαν· καὶ οὕτω μαντικοὶ κόρακες ἐνομίσθησαν.

crows: The Boeotians, being warred against by the Aeolians, received an oracle as to whether they should wage war; and Apollo said to them: Whenever you see white crows, then wage war. And at a certain time some young men in sport, having smeared crows with gypsum, let them fly. The Boeotians, thinking that the oracle meant this, went out and waged war and perished, whence also comes the proverb, To the crows, instead of, to destruction; and thus crows were deemed prophetic.

Ἀλκιβιάδην· οὗτός ἐστιν Ἀλκιβιάδης, ὁ Κλεινίου μὲν παῖς, Σωκράτους δὲ ἐρώμενος, οὗ καὶ ἐν τῷ Συμποσίῳ Πλάτων μέμνηται, ὡς ἐπεισελθόντος τοῖς φιλοσόφοις συμπλησιάζουσι μετά τινος ἑταίρας καὶ ἐπικωμάσαντος τὴν ἀρχήν.

Alcibiades: this is Alcibiades, the son of Cleinias and beloved of Socrates, whom Plato also mentions in the Symposium (212c) as having burst in upon the philosophers conversing together, accompanied by a certain courtesan, and revelling at the beginning.

ἐγκυκλήσω· ἐγκύκλημα ἐκάλουν σκεῦός τι ὑπότροχον ἐκτὸς τῆς σκηνῆς, οὗ στρεφομένου ἐδόκει τὰ ἔσω τοῖς ἔξω φανερὰ γίνεσθαι. Ἐγκυκλήσω οὖν ἀντὶ τοῦ φανερώσω, γυμνώσω. — Διεξοδικώτερον δὲ περὶ τοῦ αὐτοῦ εἰπεῖν· ἐγκύκλημα ἐλέγετο βάθρον ἐπὶ ξύλων ὑψηλῶν, ᾧ ἐπίκειται θρόνος· δείκνυσι δὲ τὰ ὑπὸ τῇ σκηνῇ ἐν ταῖς οἰκίαις πραχθέντα ἀπόῤῥητα. Ὑφ' οὗ δὲ εἰσάγεται τὸ ἐγκύκλημα, ἐσκύκλημα ὀνομάζεται, καὶ χρὴ τοῦτο νοεῖν καθ' ἑκάστην θύραν, ἵν' ᾖ καθ' ἑκάστην οἰκίαν. Δείκνυσι δὲ ἡ μηχανὴ θεοὺς καὶ ἥρωας τοὺς ἐν ἀέρι, Βελλεροφόντην ἢ Περσέα, καὶ κεῖται μετὰ τὴν ἀριστερὰν πάροδον ὑπὲρ τὴν σκηνὴν τὸ ὕψος· ὃ δέ ἐστιν ἐν τραγῳδίᾳ μηχανὴ, τοῦτο καλοῦσιν ἐν κωμῳδίᾳ τὴν κράδην. Δῆλον δ' ὅτι συκῆς ἐστὶ μίμησις· κράδην γὰρ Ἀθηναῖοι καλοῦσι τὴν συκῆν.

I shall wheel out: they called a certain wheeled contrivance outside the stage an enkyklema, when which was turned the things inside seemed to become manifest to those outside. I shall wheel out, therefore, is instead of I shall make manifest, I shall lay bare. — And to speak more at length about the same: a platform upon high timbers, on which a seat rests, was called an enkyklema; and it shows the secret things done behind the stage in the houses. And that by which the enkyklema is brought in is named eskyklema, and one must understand this at each door, so that it may be at each house. And the machine (mechane) shows gods and heroes who are in the air, Bellerophon or Perseus, and lies after the left side-entrance above the stage in height; and what the machine is in tragedy, this in comedy they call the fig-branch (krade). And it is clear that it is an imitation of a fig-tree; for the Athenians call the fig-tree krade.

Editors' notes and page, col. 779

Footnotes

(4) ‹anchor: ἐν Διδύμῳ δὲ ὄρει› · call in col 779

Legendum Δινδύμῳ.

Read Δινδύμῳ (Dindymus).

(printed under page 389) (4*) ‹anchor: καλοῦσι τοὺς Βοιωτούς› · call in col 780 Forte leg. Βωμούς loco Βοιωτούς. ED. PATROL.

Perhaps read Βωμούς in place of Βοιωτούς. EDITOR OF THE PATROLOGIA.

(printed under page 389)

Page

running head: 779 CLEMENS ALEXAND
marginal letters: A περιειλοῦντες ἐρίοις; B τόπον οὕτω; C Αἶγας μετωνόμασεν; D τροχον ἐκτὸς
old-edition numerals: (none)
other: begins mid-sentence from col 778
other: the reading gave its source paragraphs and their English as runs; paired in order on receipt: check the pairing
misprints kept as printed: Εὐφωρίων (for Εὐφορίων)

PG 9:780

P. 12. Δηώ· περὶ Δηοῦς, ἣ δὴ μήτηρ τῆς Κόρης, ἣν καὶ Περσεφόνην καλοῦσιν.

P. 12. Deo: concerning Deo, who is indeed the mother of Kore, whom they also call Persephone.

Ἐλευσίς· τόπος ἱερὸς τῆς Ἀττικῆς.

Eleusis: a sacred place of Attica.

Μυοῦντος· ὄνομά τινος Ἀθηναίου.

of Myus: the name of a certain Athenian.

εἰ δὲ καὶ ἀπὸ κ. τ. λ. τὸ ἑξῆς· εἰ δὲ καὶ ἀπὸ Μυοῦντος δεδόξασται ὑμῶν τὰ μυστήρια, οὐ φθόνος· ἐπιτυμβίῳ γὰρ τιμῇ δεδόξασται.

and even if from etc.: the sequence is: and even if your mysteries have gained renown from Myus, I begrudge it not; for they have gained renown by a funeral honour.

Δάρδανος· Διὸς μὲν παῖς, βασιλεὺς δὲ τῶν Φρυγῶν, πρῶτος λέγεται κατάρξαι τῶν εἰς τὴν Ῥέαν μυστηρίων τελουμένων.

Dardanus: the son of Zeus, and king of the Phrygians, is said to have been the first to institute the mysteries celebrated in honour of Rhea.

Ἠετίων· Ἠετίων ὄνομα κύριον τοῦ ἱστορουμένου πρώτου κατάρξαι τῶν ἐν Σαμοθρᾴκῃ τῇ Ῥέᾳ τελουμένων μυστηρίων.

Eetion: Eetion is the proper name of the one recorded to have first instituted the mysteries celebrated in Samothrace to Rhea.

ὁ Μίδας· Μίδας, Γαλατῶν βασιλεὺς, λέγεται καὶ οὗτος μαθὼν τὰ Ῥέας μυστήρια παρὰ Ὀδρύσου τοῦ Θρᾳκῶν βασιλέως διαδοῦναι τοῖς ὑπηκόοις σύτοῦ.

Midas: Midas, king of the Galatians—he too, having learned the mysteries of Rhea from Odrysus the king of the Thracians, is said to have handed them down to his subjects.

Ὀδρύσου· Ὄδρυσος βασιλεὺς Θρᾳκῶν, ᾧ ὁμώνυμον τὸ ἔθνος.

of Odrysus: Odrysus was king of the Thracians, after whom the nation is named.

P. 13. Κινύρᾳ· οὗτος ὁ Κινύρας βασιλεὺς ἐγένετο Κύπρου.

P. 13. to Cinyras: this Cinyras was king of Cyprus.

φαλλός· σχῆμα αἰδοίου.

phallus: the figure of the privy part.

μυούμενοι· τελούμενοι.

being initiated: being perfected in the rites.

Δηοῦς δὲ μυστ. Δηοῦς ἤτοι Δήμητρος μυστήρια παρὰ Φρυξίν.

and the mysteries of Deo: the mysteries of Deo, that is, of Demeter, among the Phrygians.

Βριμώ· Ἑκάτης ἐπίθετον.

Brimo: an epithet of Hecate.

Κυβέλῃ· Κυβέλη ἡ Ῥέα· Κύβελα γὰρ ὄρη Φρυγίας, ἔνθα τιμᾶται.

to Cybele: Cybele is Rhea; for Cybela are mountains of Phrygia, where she is honoured.

Κορύβασιν· Κορύβαντες δαίμονες περὶ τὴν Ῥέαν ὡπλισμένοι.

to the Corybantes: the Corybantes are armed daemons attending upon Rhea.

P. 14. ἐκερνοφόρησα (in cod. ἐκιρνοφ.)· κίρνον τὸ λίκνον, ὃ σημαίνει τὸ πτῦον, ἀπὸ του λικμᾷν, ὅπερ ἐστὶν ἱερὸν τῆς Δήμητρος, ὃ αἱ μυούμεναι τὰ ταύτης μυστήρια ἐβάσταζον· ἐκιρνοφόρησα ἄρα ἀντὶ τοῦ, ἐβάστασα καὶ ἐμυήθην τὰ ταύτης μυστήρια τῆς Δήμητρος.

P. 14. I bore the kernon (in the manuscript ekirnoph.): kirnon is the winnowing-fan (liknon), which signifies the winnowing-shovel, from winnowing (likman), which is sacred to Demeter, which the women being initiated into her mysteries carried; I bore the kirnon is therefore instead of, I carried and was initiated into the mysteries of this Demeter.

Σαβαζίων· τῶν ἐπιτελουμένων Διονύσῳ τῷ γεγονότι ἐκ Διὸς τῇ Περσεφόνῃ, ὃν Σαβάζιον καὶ Ζαγρέα ὠνόμαζον.

of the Sabazia: the rites celebrated to Dionysus who was born of Zeus to Persephone, whom they named Sabazius and Zagreus.

ταυρόμορφον· ἡ Φερσεφόνη τὸν Ζαγρέα Διόνυσον· ταυρόμορφον εἶπε διὰ τὸ ἄγαν αὐτοῦ ἀγρευτικόν.

bull-shaped: Phersephone bore Zagreus Dionysus; he called him bull-shaped because of his exceedingly hunter-like nature.

Post διηγήσομαί σοι in marg. καὶ τὰ Λόγια.

After I shall relate to you, in the margin: and the Oracles.

θεσμοφ. Ἑορτὴ οὕτω καλουμένη Δήμητρος καὶ Κόρης.

Thesmophoria: A festival of Demeter and Kore so called.

μεγαρίζοντες· μέγαρα καλοῦσι τοὺς Βοιωτούς· μεγαρίζοντες οὖν ἀντὶ τοῦ, θύοντες.

celebrating the Megara: they call the Boeotians megara; celebrating the Megara, therefore, is instead of sacrificing.

Σκιροφόρια· Σκιροφόρια ἑορτῆς ὄνομα ἐπικαλουμένης τῇ Ἀθηνᾷ διὰ Σκίρωνα τὸν λυμαινόμενον πᾶσι τοῖς παρ' αὐτὸν καταίρουσιν, ὠθοῦντα εἰς τὴν παρακειμένην θάλασσαν βορὰν τῇ καραδοκούσῃ χελώνῃ, ἀναιρεθέντα δὲ ὑπὸ τῆς Ἀθηνᾶς.

Scirophoria: Scirophoria is the name of a festival called after Athena on account of Sciron, who harmed all who landed near him, pushing them into the adjacent sea as food for the waiting tortoise, and who was slain by Athena.

P. 15. Κουρήτων· Κούρητες δαίμονές τινες οὕτω λεγόμενοι τῆς Ῥέας ὁπλοφόροι χορείαν περὶ αὐτῆς ἐκτελοῦντές τινα μυστικήν· οἳ καὶ Δία καὶ Διόνυσον ἔτι νηπίους κρυπτομένους ἀπὸ τῶν ἀπειλούντων ἀπολέσειν αὐτοὺς ἔσωσαν, τῷ πατάγῳ τῶν ὅπλων τὴν ἀρίπιον ἄδηλον ποιοῦντες φωνήν.

P. 15. of the Curetes: the Curetes are certain daemons so called, armed attendants of Rhea performing a certain mystic dance around her; who also saved Zeus and Dionysus while still infants hidden from those who threatened to destroy them, making their infant cry unheard by the clashing of their weapons.

κῶνος κ. τ. λ. Κῶνοι οἱ στρόβιλοι καὶ οἱ θύρσοι ὡς Διογενιανός· ῥόμβος, δῖνος, κῶνος, ξυλήριον, οὗ ἐξῆπται τὸ σπαρτίον, καὶ ἐν ταῖς τελεταῖς ἐδονεῖτο, ἵνα ῥοίζῃ· τὸ δὲ αὐτὸ καὶ ῥύμβος ἐκαλεῖτο· οὕτω Διογενιανός· ὅτι δὲ ῥόμβος καὶ ῥύμβος λέγεται Ἀπολλώνιός φησιν ὁ Ῥόδιος·

cone etc.: Cones are spinning-tops and thyrsi, according to Diogenianus; rhombos, dinos, konos, a little piece of wood to which the cord is fastened, and in the initiations it was whirled so that it might whirr; and the same thing was also called rhymbos: thus Diogenianus; and that both rhombos and rhymbos are said, Apollonius of Rhodes (1.1139) says:

Ῥύμβῳ καὶ τυμπάνῳ Ῥείην Φρύγες ἱλάσκονται.

With whirling wheel and timbrel the Phrygians propitiate Rhea.

ὁ κῶνος καὶ ἡ ῥόμβος· εἴδη ὀρχήσεως.

the cone and the wheel: kinds of dancing.

παρ' Ἑσπερίδων· Ἑσπερίδες νύμφαι τινὲς νόμιοι οὕτω λεγόμεναι, αἱ φυλάττουσαι τὰ λεγόμενα χρύσεα μῆλα·

from the Hesperides: the Hesperides are certain pastoral nymphs so called, who guard the so-called golden apples:

Ἡ δὲ Ἐρύθεια καὶ Ἑσπερέθουσα βοῶπις,

Both Erytheia and ox-eyed Hesperethusa,

ὡς φησὶν Ἀπολλώνιος ὁ Ῥόδιος.

as Apollonius of Rhodes (4.1427) says.

Τιτᾶνες· (sed in marg. post κῶνος κ. τ. λ. scriptum est) Τιτᾶνες δαίμονες οὕτω λεγόμενοι καταχθόνιοι, οἳ λέγονται διασπαράξαι τὸν Διόνυσον.

Titans: (but in the margin it is written after cone etc.) the Titans are subterranean daemons so called, who are said to have torn Dionysus in pieces.

λέβητα· ἐσχάραν.

cauldron: brazier.

Γέρας· τὸ ἐπὶ τιμῇ διδόμενον.

prize of honour: that which is given for honour.

Editors' notes and page, col. 780

Footnotes

(5) ‹anchor: χορείαν περὶ αὐτῆς› · call in col 780

Etiam Περὶ αὐτήν legi potest. SCHINAS.

Περὶ αὐτήν can also be read. SCHINAS.

(printed under page 389)

(6) ‹anchor: Ῥύμβῳ καὶ τυμπάνῳ› · call in col 780

Scribe: τυπάνῳ. KLOTZ.

Write τυπάνῳ. KLOTZ.

(printed under page 389)

Page

running head: MENS ALEXANDRINUS. 780
marginal letters: A P. 12. Δηώ·; B Κύπρου.; C ταυρόμορφον εἶπε; D ἐξῆπται τὸ σπαρτίον,
old-edition numerals: (none)
other: editors' matter: in cod. ἐκιρνοφ.; Post διηγήσομαί σοι in marg. καὶ τὰ Λόγια.; sed in marg. post κῶνος κ. τ. λ. scriptum est

PG 9:781

P. 15. Παρνασσόν· ὄρος τῆς Φωκίδος.

P. 15. Parnassus: a mountain of Phocis.

P. 16. φοινικ· ἱματίῳ φοινικῷ χρώματι βεβαμμένῳ.

P. 16. crimson: with a cloak dyed with crimson colour.

Ἀνακτοτελέστας· παρὰ τὸ τελεῖν καὶ τελετὰς ἐπινοεῖν περὶ τὰ ἀνάκτορα, ἅπερ ἱερά ἐστιν· ἄνακτας γὰρ τοὺς θεοὺς ἔλεγον.

initiators of the Lords: from performing and devising initiation rites around the palaces (anaktora), which are temples; for they called the gods lords (anaktas).

Θεσμοφ. Θεσμοφόριά ἐστιν ἑορτὴ Δήμητρος· ταύτης δὲ τῆς προσηγορίας τετύχηκεν, ἐπειδὴ ἅμα τῇ εὑρέσει τῶν Δημητριακῶν καρπῶν ἐπενοήθησαν θεσμοὶ, τοῦτ' ἔστι νόμοι, τῶν πρὸ τούτου θηριώδη τὴν δίαιταν ἐχόντων.

Thesmophoria: Thesmophoria is a festival of Demeter; and it has obtained this appellation since along with the discovery of the fruits of Demeter ordinances (thesmoi), that is laws, were devised, whereas men before this had a beast-like way of life.

Ἄττιν· ὅτι Ἄττις αὐτὸς εἶναι τῷ Διονύσῳ καταλέγεται, οὗτος δὲ τῶν αἰδοίων ἐστέρηται· ὅτε γὰρ ὁ Διόνυσος ὑπὸ Τιτάνων διεσπάσθη, ἡ Ῥέα τὰς σάρκας αὐτοῦ εὑροῦσα διεσπασμένας ἐν τοῖς ὀρεινοῖς τόποις, συνέθηκε, τὰ αἰδοῖα μόνα μὴ εὑροῦσα· ὅθεν ἱστόρησάν τινες παρὰ τῶν διασπασάντων ἐν κίστη τεθεῖσθαι καὶ Τυρσηνοῖς παρατεθεῖσθαι· διὸ καὶ τούτων χωρὶς ὁ Ἄττις ὑπείληπται ὡς αὐτὸς ὢν τῷ Διονύσῳ.

Attis: because Attis is reckoned to be the same as Dionysus, and this one has been deprived of his privy parts; for when Dionysus was torn in pieces by the Titans, Rhea having found his flesh torn in pieces in the mountainous places, put it together, not having found the privy parts alone; whence some have related that they were placed in a chest by those who tore him in pieces and committed to the Tyrrhenians; wherefore Attis also is supposed to be without these as being the same as Dionysus.

Φρέατι· τὸ φρέαρ καλλίχορον οἱ παλαιοὶ ὀνομάζουσι· Καλλίμαχός φησιν·

at the well: the ancients name the well Callichoron; Callimachus (fr. 611) says:

Καλλιχόρῳ ἐπὶ φρῆτι καθέζεο παιδὸς ἄπαυστος.

By the well Callichoron you sat, unceasing in grief for your child.

P. 18. Μεγαλήτορος· μεγαλοψύχου, τοῦ Ἀθηναίων.

P. 18. great-hearted: high-souled, of the people of the Athenians.

Ἐρεχθειδῶν· ἀπὸ τοῦ Ἐρεχθέως.

of the Erechtheidae: from Erechtheus.

ἄσσα· ὁποῖα.

what things: of what sort.

P. 19. Λήναις· ταῖς Βάκχαις ἢ παρὰ τὰς ληνοὺς τῷ εἶναι αὐτὰς λιθίνας, ἢ παρὰ τὰ ἔρια ἐν ᾧ στρέφονται· λήνη γὰρ τὰ ἔρια, ὅθεν καὶ ληνάριος.

P. 19. to the Lenae: to the Bacchantes, either from the winepresses (lenoi) through their being of stone, or from the wool in which they are wrapped; for lene means wool, whence also lenarios (wool-worker).

σησαμαῖ· εἴδη πεμμάτων.

sesame-cakes: kinds of cakes.

τολύπαι· ἐρίων ἑλίγματα.

clews: rolls of wool.

πόπανα· πέμματα πλακουντοειδῆ, περιφερῆ, ὀμφαλοὺς ἔχοντα.

popana: flat-cake-like cakes, round, having bosses.

Βασσάρου· βασσάρα λέγεται ἔνδυμα βακχικόν.

of Bassarus: a Bacchic garment is called bassara.

Φθοῖς· φθόϊς πλακοῦντος εἶδος, ὃ συναλείφοντες Ἀττικοὶ φθοῖς καλοῦσιν.

phthois: phthois is a kind of flat-cake, which the Attics, contracting the vowels, call phthois.

Ἴακχον· τὸν καταχθόνιον Διόνυσον.

Iacchus: the subterranean Dionysus.

P. 20. μηναγύρτην· τὸν ἱερέα τῆς Ῥέας οὕτω καλοῦσι μηναγύρτην. Μηναγύρται δὲ οἱ ἱερεῖς τῆς Ῥέας οὕτω προσαγορεύονται, ὅτι κατὰ μῆνα ἤγειρον καὶ ἤθροιζον χρήματα μεταιτοῦντες, κώμας καὶ πόλεις καὶ οἰκίας περινοστοῦντες, καὶ ἐπὶ τῶν ὤμων βαστάζοντες τὰ εἴδωλα, οἱ αὐτοὶ ὄντες καὶ μητραγύρται διὰ τὸ τὴν μητέρα τῶν θεῶν τὴν Ῥέαν βαστάζοντας ἐπ' ὤμων, συλλογὴν χρημάτων ἐποίουν.

P. 20. month-beggar: the priest of Rhea they thus call menagyrtes. And the priests of Rhea are addressed as menagyrtai because every month they collected and gathered money by begging, going around villages and cities and houses, and carrying the idols upon their shoulders, the same being also metragyrtai because, carrying Rhea the mother of the gods upon their shoulders, they made a collection of money.

Εὐήμερον· οὗτός ἐστιν ὁ Εὐήμερος, ὅν τινες Μεσσήνιον, οὗ μέμνηται ὁ Καλλίμαχος ἐν τοῖς χωλιάμβοις λέγων·

Euhemerus: this is Euhemerus, whom some call Messenian, whom Callimachus (fr. 191.11) mentions in his Choliambics, saying:

γέρων ἀλαζὼν ἄδικα βιβλία ψύχει·

a boastful old man babbles unjust books;

ὃς διεβάλλετο ὡς ἄθεος. — Ἀκράγας, Σικελίας καὶ ὄρος καὶ πόλις ὁμώνυμος.

who was traduced as an atheist. — Acragas, both a mountain and a city of Sicily of the same name.

Διαγόραν· Διαγόρας φιλόσοφος ἐγένετο, Μήλιος τῷ γένει, ὃς ἐξ ἀρχῆς εὐσεβὴς ὢν, ὕστερον εἰς ἀθεότητα ἐτράπη ἀπὸ τοιαύτης αἰτίας· Παρακαταθήκην πιστεύσας, ἀρνησαμένου τοῦ λαβόντος, ἔφησε μὴ ἐφορᾷν τὸ κρεῖττον τὰ ἀνθρώπινα· μὴ γὰρ ἂν ἀνέχεσθαι τῶν οὕτω κακῶν· τούτου μέμνηται Ἀριστοφάνης ὁ κωμικὸς, ἐν οἷς φησὶ Σωκράτη τὸν Μήλιον ἀντὶ τοῦ εἰπεῖν Διαγόραν· τοῦ δὲ Ἵππωνος καὶ αὐτοῦ ὡς ἀσεβοῦς γενομένου μέμνηται ὁ Κρατῖνος.

Diagoras: Diagoras was a philosopher, Melian by race, who, being pious at the beginning, afterwards turned to atheism from such a cause as this: Having entrusted a deposit, when the receiver denied it, he said that the higher power does not oversee human affairs; for it would not endure those who are so wicked; Aristophanes the comic poet (Clouds 830) mentions this man, where he says Socrates the Melian instead of saying Diagoras; and Cratinus mentions Hippon also as having himself been impious.

P. 22. Εὐμενίδας· αἱ αὐταὶ ταῖς Ἐριννύσιν αἱ Εὐμενίδες, ἃς εὐφήμως Εὐμενίδας εἰρήκασιν.

P. 22. Eumenides: the Eumenides are the same as the Erinyes, whom by euphemism they have called Eumenides.

Ἐπιμενίδης· Ἐπιμενίδης οὗτος Κρὴς μὲν ἦν τὸ γένος, ἱερεὺς Διὸς καὶ Ῥέας, καὶ καθαίρειν ἐπαγγελλόμενος παντὸς οὑτινοσοῦν βλαπτικοῦ, εἴτε περὶ σῶμα εἴτε περὶ ψυχὴν, τελεταῖς τισι, κατ' αὐτὸν εἰπεῖν· οὗτος καὶ ὕβριν καὶ ἀναίδειαν ὑπέλαβεν εἶναι θεοὺς, καὶ νεὼς καὶ βωμοὺς αὐταῖς ἱδρύσατο καὶ Ἀθήνησι θύειν παρεκελεύετο. — Οὗτος καθῆραι τὰς Ἀθήνας· ἦν δὲ Κρὴς τῷ γένει καὶ σοφώτατος, οὗ καὶ Μένανδρος μέμνηται ἐν ταῖς Κωνειαζομέναις.

Epimenides: this Epimenides was Cretan by race, a priest of Zeus and Rhea, and professing to purify from anything harmful whatsoever, whether concerning body or concerning soul, by certain rites, to speak according to him; this man also supposed Insolence and Shamelessness to be goddesses, and founded temples and altars to them and exhorted people to sacrifice to them at Athens. — This man is said to have purified Athens; and he was Cretan by race and most wise, whom Menander also mentions in the Women Drinking Hemlock.

Editors' notes and page, col. 781

Footnotes

(7) ‹anchor: Ἄττις αὐτὸς εἶναι› · call in col 781

Lege ὁ αὐτός. SCHINAS. — Bis pro αὐτός ego scripsi αὐτός. KLOTZ.

Read ὁ αὐτός. SCHINAS. — Twice I have written αὐτός for αὐτός. KLOTZ.

(printed under page 390)

(8) ‹anchor: λήνη γὰρ τὰ ἔρια› · call in col 781

Schinas legit ληνά.

Schinas reads ληνά.

(printed under page 390)

(9) ‹anchor: συλλογὴν χρημάτων ἐποίουν› · call in col 781

Recte mihi conjecisse videtur C. Schinas ποιεῖν vel ποιεῖσθαι.

C. Schinas seems to me to have conjectured rightly ποιεῖν or ποιεῖσθαι.

(printed under page 390)

(10) ‹anchor: Οὗτος καθῆραι› · call in col 781

Fortasse καθῆρε more Byzantinorum pro ἐκάθηρε. SCHINAS.

Perhaps καθῆρε, after the Byzantine manner, for ἐκάθηρε. SCHINAS.

(printed under page 390)

Page

running head: 781 SCHOLIA IN PROTREP
marginal letters: A P. 15. Παρνασσόν·; B Καλλιχόρῳ ἐπὶ; C ἤθροιζον χρήματα; D τοῦ εἰπεῖν Διαγόραν·
old-edition numerals: (none)
other: (none)
misprints kept as printed: κίστη (for κίστῃ)

PG 9:782

P. 23. ἐν χρῷ· ἀντὶ τοῦ πάνυ ἐγγὺς ἤτοι ἀληθῶς· οὕτω καὶ Ἱερεμίας· Θεὸς ἐγγίζων ἐγώ εἰμι, ἀντὶ τοῦ ἀληθής.

P. 23. close to the skin: instead of very near, that is, truly; thus also Jeremiah (23:23): I am a God drawing near, instead of true.

Ἀκραγαντῖνος· Ἀκράγας τῆς Σικελίας καὶ πόλις καὶ ὄρος λέγεται περὶ Ἐμπεδοκλέους ἀνδρὸς φιλοσόφου καὶ μάλιστα δόξαντος φυσικοῦ γεγενῆσθαι· συντέτακται δὲ αὐτῷ βιβλία φυσικὰ δι' ἑξαμέτρων.

Agrigentine: Acragas of Sicily is called both a city and a mountain, with reference to Empedocles, a philosopher and one who was especially reputed to have been a natural philosopher; and books on nature in hexameters were composed by him.

P. 24. Κορυφασίαν· Κορυφασίαν αὐτὴν κεκαλήκασιν, ὅτι ἀπὸ τῆς κορυφῆς τοῦ Διὸς ἐγεννήθη, ἢ μητέρα φασὶν αὐτοῦ.

P. 24. Coryphasian: they have called her Coryphasian, because she was born from the crown of the head (koryphe) of Zeus, or they say she is his mother.

Κορύβαντος (in cod. Κύρβαντος). Κύρβας ὄνομα κύριον, ἀφ' οὗ καὶ Κορύβαντες οἱ περὶ τὴν Ῥέαν δαίμονες ὠνομάσθησαν.

of Corybas (in the manuscript Cyrbas): Cyrbas is a proper name, from which the daemons attending upon Rhea were also named Corybantes.

P. 25. κεράμῳ· τίνες τὸν κέραμον δεσμωτήριον ἐξηγήσαντο· οὕτω γάρ φασι Κυπρίους τὸ δεσμωτήριον λέγειν.

P. 25. in a jar: some explained keramos as a prison; for thus they say the Cyprians call a prison.

Ὑπερβορέοισιν· Ὑπερβόρεοι ἔθνος Σκυθικὸν, οὕτω καλούμενον διὰ τὸ ἀνωτάτω τῶν βορειοτάτων μερῶν, ὅθεν πνεῖ ὁ Βορέας, ἔχειν τὴν οἴκησιν· οὗτοι δὲ ὄνους θύουσι τῷ Ἀπόλλωνι.

to the Hyperboreans: the Hyperboreans are a Scythian nation, so called because of having their dwelling furthest up in the northernmost parts, whence Boreas blows; and these sacrifice asses to Apollo.

P. 26. Κυνοσούριδος· κώμη Λακεδαίμονος.

P. 26. of Cynosuris: a village of Lacedaemon.

ἐν Τήνῳ· Τῆνος μία τῶν Κυκλάδων νήσων.

in Tenos: Tenos is one of the Cyclades islands.

Κυπριακὰ ποιήμ. Κύπρια ποιήματά εἰσι τὰ τοῦ κύκλου· περιέχει δὲ ἁρπαγὴν Ἑλένης· ὁ δὲ ποιητὴς αὐτῶν ἄδηλος· εἷς γάρ ἐστι τῶν κυκλικῶν· κυκλικοὶ δὲ καλοῦνται ποιηταὶ οἱ τὰ κύκλῳ τῆς Ἰλιάδος ἢ τὰ πρῶτα ἢ τὰ μεταγενέστερα ἐξ αὐτῶν τῶν Ὁμηρικῶν συγγράψαντες.

Cyprian poems: the Cypria are poems of the Cycle; and they contain the abduction of Helen; and their poet is uncertain, for he is one of the cyclic poets; and those poets are called cyclic who composed the matters around the Iliad, either the earlier or the later events, out of the Homeric poems themselves.

σχιζίαν· σχιζίας, λεπτὸς παρὰ Ἀττικοῖς, ὡς Διογενιανός φησι.

thin as a splinter: schizias means thin among the Attics, as Diogenianus says.

Οἴτῃ· Οἴτη τῆς Τραχῖνος ὄρος· ἡ δὲ Τραχὶς τῆς Θεσσαλίας.

on Oeta: Oeta is a mountain of Trachis; and Trachis is part of Thessaly.

P. 27. Μάκαρ· μνημονεύει Ὅμηρος τοῦ Μάκαρος, ἐν οἷς φησι·

P. 27. Macar: Homer (Il. 24.544) mentions Macar, where he says:

Ὅσσον Λέσβος ἄνω, Μάκαρος ἕδος, ἐντὸς ἐέργει.

All that Lesbos above, the seat of Macar, encloses within.

Ἀμυμώνην· αὕτη ἡ Ἀμυμώνη, Δαναοῦ θυγάτηρ, ἐξ ἧς ἔσχε τὸν Ναύπλιον.

Amymone: this is Amymone, daughter of Danaus, by whom he had Nauplius.

Ἀρσινόη· ταύτην τὴν Ἀρσινόην τινὲς μητέρα τοῦ Ἀσκληπιοῦ φασι, τινὲς δὲ Κορωνίδα· ἔστι δὲ ἡ Ἀρσινόη Λευκίππου θυγάτηρ, ἡ δὲ Κορωνίς φησι λέγουσιν (sic) οὕτως.

Arsinoe: some say this Arsinoe was the mother of Asclepius, and some say Coronis; and Arsinoe is the daughter of Leucippus, while Coronis, he says, they say (sic) thus.

αἰγῶν· ἀστεῖον ἄγαν.

of goats: exceedingly witty.

P. 28. Ἀλκμήνης· Ἀλκμήνῃ μὲν τρεῖς νύκτας ὁ Ζεὺς συνῆλθεν, ἔνθεν τριέσπερος ὁ Ἡρακλῆς· τῇ δὲ Μνημοσύνῃ ἐννέα συνεγένετο νυξὶν, ἔνθεν καὶ ἐννέα εἰσὶν αἱ Μοῦσαι.

P. 28. of Alcmene: Zeus came together with Alcmene for three nights, whence Heracles is called three-eveninged; and with Mnemosyne he lay for nine nights, whence also the Muses are nine.

P. 29. Ἴσθμια· Ἰσθμὸς τόπος στενὸς ἐν Κορίνθῳ, περιεχόμενος ὑπὸ δύο θαλασσῶν· ἐνταῦθα ἤγετο τὰ Ἴσθμια, ἅπερ ἐξ ἀρχῆς ὁ Σισύφιλος διέθηκεν ἐπὶ Μελικέρτῃ τῷ καὶ Παλαίμονι, τῷ Ἰνοῦς καὶ Ἀθάμαντος, ἀποθεωθέντι δὲ ἐν τῇ θαλάσσῃ· ὕστερον δὲ τῷ Ποσειδῶνι ἀνιέρωτο ὁ ἀγών.

P. 29. Isthmia: the Isthmus is a narrow place in Corinth, bounded by two seas; here were celebrated the Isthmia, which from the beginning Sisyphilus [Sisyphus] instituted in honour of Melicertes, who is also Palaemon, the son of Ino and Athamas, who was deified in the sea; and afterwards the contest was consecrated to Poseidon.

Νέμεα· τῶν Νεμέων τοῦ ἀγῶνος ἡ αἰτία ἐστὶν αὕτη· ὅτε οἱ ἑπτὰ ἐπὶ Θήβας σὺν Ἀδράστῳ καὶ Πολυνείκει ἐστρατεύοντο, παρέβαλον εἰς τὴν Νεμέαν· τόπος δὲ οὗτος τοῦ Ἄργους· ζητοῦντες δὲ ὑδρεύσασθαι συνέτυχον Ὑψιπύλῃ τῇ Θόαντος θυγατρὶ, τρεφούσῃ παιδίον, Ὀφέλτην καλούμενον, Εὐφήγου καὶ Εὐρυδίκης· ἡ δὲ ἀποθεμένη τὸ παιδίον ἀπῆλθεν αὐτοῖς ὑδρεύσασθαι βουλομένη· δράκων ἐν τοσούτῳ περιπεσὼν τῷ παιδίῳ ἀνεῖλεν αὐτό· ἡ δὲ ἐπανελθοῦσα ἐθρήνει· Ἀμφιάραος δὲ ὁ μάντις, εἷς ὢν τῶν ἑπτὰ, ἀπὸ τοῦ συμβάντος τοῖς Ἕλλησι θάνατον προεμαντεύσατο καὶ τὸν παῖδα Ἀρχέμορον ἐκάλεσεν· Ἄδραστος δὲ παραμυθούμενος τὴν Ὑψιπύλην ἐπ' αὐτῷ τὸν Νεμεακὸν ἀγῶνα συνεστήσατο, ὃς ὕστερον τῷ Διὶ ἀνιερώθη.

Nemea: the cause of the contest of the Nemean games is this: when the Seven against Thebes were marching with Adrastus and Polyneices, they turned aside to Nemea—and this is a place of Argos; and seeking to draw water they met with Hypsipyle the daughter of Thoas, who was nursing a child called Opheltes, the son of Euphegus [Lycurgus] and Eurydice; and she, having set down the child, went off wishing to draw water for them; meanwhile a serpent falling upon the child slew it; and when she returned she lamented; and Amphiaraus the seer, being one of the Seven, from what had happened foretold death to the Greeks and called the boy Archemorus; and Adrastus, consoling Hypsipyle, established in his honour the Nemean contest, which was afterwards consecrated to Zeus.

Πύθια· Πύθια διὰ Πύθιον δράκοντα τὸν ἀναιρεθέντα μὲν ὑπὸ Ἀπόλλωνος, σαπέντα δὲ ἐπικείμενον τῷ ὄρει Παρνασσῷ ἐπιλεγόμενον.

Pythia: Pythia, because of the Pythian dragon which was slain by Apollo, and rotted lying upon the mountain called Parnassus.

Πίσα· Πίσα πόλις τῆς Ἤλιδος, ἔνθα τὰ Ὀλύμ-

Pisa: Pisa is a city of Elis, where the Olym-

Editors' notes and page, col. 782

Footnotes

(11) ‹anchor: call not in the page-foot image› · call in col 782 (not visible)

Recte C. Schinas legendum censet πατρὶς Ἐμπεδ.

C. Schinas rightly judges that πατρὶς Ἐμπεδ[οκλέους] should be read.

(printed under page 390)

(12) ‹anchor: Παρνασσῷ ἐπιλεγόμενον› · call in col 782

C. Schinas legi vult ἐπιλεγομένῳ.

C. Schinas would read ἐπιλεγομένῳ.

(printed under page 390)

Page

running head: LIA IN PROTREPTICUM. 782
marginal letters: A P. 23. ἐν χρῷ·; B P. 26. Κυνοσούριδος·; C σινόη Λευκίππου; D Εὐρυδίκης· ἡ δὲ
old-edition numerals: (none)
other: editors' matter: in cod. Κύρβαντος; (sic); last word Ὀλύμ- split across column break to col 783

PG 9:783

πια τῷ Διὶ ἄγεται, τοῦ Πέλοπος, διὰ τὴν κατ' Οἰνομάου νίκην τοῦ Κηδεστοῦ πρώτου αὐτὰ διαθεμένου, ὥς τινες.

pian games are celebrated to Zeus, Pelops having first instituted them on account of his victory over Oenomaus his father-in-law, as some say.

P 29. σφετερίζεται· ἰδιοποιεῖται τὰ ἐπιχεόμενα τοῖς νεκροῖς ἀντὶ σπονδῶν, ὅτε ἐναγίζουσιν αὐτοῖς.

P. 29. appropriates: makes his own the things poured out to the dead by way of libations, when they offer funeral sacrifices to them.

Σάγρᾳ· πόλις τῆς Ἰταλίας, ἀφ' ἧς καὶ ἡ παροιμία· Ἀληθέστερα των ἐπὶ Σάγρα.

at Sagra: a city of Italy, from which also comes the proverb: Truer than the events at Sagra.

φαλλοί· τὰ σκύτινα αἰδοῖα· φαλλὸς ἦν τι ξύλον, εἰς τύπον αἰδοίου τεκτονευθὲν, πομπευόμενον ἐν ἑορτῇ Διονύσου, γελοίου τινὸς μύθου σύμβολον.

phalli: the leathern privy parts; a phallus was a certain piece of wood fashioned into the shape of a privy part, carried in procession at a festival of Dionysus, a symbol of a certain ludicrous myth.

P. 30. πασχητιᾷ· πασχητιᾷν ἐστι τὸ ἡττᾶσθαι μὲν τῆς αἰσχρᾶς ἡδονῆς, τῷ δὲ μὴ ἔστι τὸ ἀποπληρωτικὸν τῆς ἡδονῆς πρὸς ὅμοιον αὐτῷ ἐκτύπωμα τερθρεύεσθαι.

P. 30. lusts for unnatural passion: paschetian is to be overcome by shameful pleasure, and for one who does not have that which satisfies the pleasure, to play the mountebank with a modelled figure resembling it.

καὶ ληναΐζουσιν· βακχεύουσιν· Λῆναι γὰρ αἱ Βάκχαι.

and celebrate the Lenaea: they revel like Bacchantes; for the Bacchantes are Lenae.

Εἱλώτων· Εἵλωτες καλοῦνται οἱ Μεσσήνιοι ἢ ἀπὸ τοῦ Ἕλους τοῦ ἐπικειμένου τῇ Λακεδαίμονι ἢ ἀπὸ τοῦ ἑλεῖν· Λακεδαιμόνιοι γὰρ ἑλόντες αὐτοὺς κατεδίκασαν τὸ ἕλος ἐργάζεσθαι, ἢ ἄτιμός τις καὶ δουλικὴ μοῖρα.

of Helots: the Messenians are called Helots either from Helos, which lies near Lacedaemon, or from taking captive (helein); for the Lacedaemonians having taken them captive condemned them to work the marsh (helos), or it is a certain dishonoured and servile class.

παρὰ Λακεδαιμ. ἢ ὥσπερ οἱ πενέσται παρὰ Θετταλοῖς καὶ οἱ θῆτες παρὰ Ἀθηναίοις, οὕτως οἱ Εἵλωτες παρὰ Λακεδαιμονίοις.

among the Lacedaemonians: or just as the Penestae among the Thessalians and the Thetes among the Athenians, so the Helots among the Lacedaemonians.

Ἡρακλῆς· Ἡρακλῆς ἐθήτευσεν Ὀμφάλῃ, Λυδῶν βασιλίσσῃ (τὸ δὲ ἔργον αὐτοῦ ταλασιουργία), διδοὺς δίκην διὰ Ἴφιτον, Εὐρύτου μὲν παῖδα, ὃν ξένον αὐτῷ γενόμενον καὶ φίλον μετὰ πολλὴν φιλοφροσύνην ὤσας κατὰ πέτρας ἀπώλεσεν.

Heracles: Heracles served for hire under Omphale, queen of the Lydians (and his work was wool-spinning), paying the penalty on account of Iphitus, the son of Eurytus, whom, after he had become his guest and friend, following much kindly entertainment he pushed down from a rock and destroyed.

Λαομέδοντι· οὗτος ὁ Λαομέδων πατὴρ μὲν ἦν Πριάμου, ἔσχε θητεύοντας αὐτῷ Ποσειδῶνα καὶ Ἀπόλλωνα· βουλήσει δὲ Διὸς δι' ἐνέδραν καὶ λόχον ἀρτύσαντες αὐτῷ καὶ ἁλόντες ταύτην ὑπέστησαν δίκην.

to Laomedon: this Laomedon was the father of Priam, and had Poseidon and Apollo serving him for hire; and by the counsel of Zeus, having prepared an ambush and snare against him and having been caught, they underwent this penalty.

P. 31. Ἠλ. Αὐγέαν· δαίμων τις οὗτος Ἠλεῖος Αὐγέας, ἐναντίος τῷ Πλούτωνι, ὃν καὶ τοξευόμενον ὑπὸ Ἡρακλέους Πανύασσις (sic) εἰσάγει.

P. 31. Elean Augeas: this Elean Augeas was a certain daemon, opposed to Pluto, whom Panyassis (sic) also introduces as being shot with arrows by Heracles.

Ἱπποκοωντιδῶν· Ἱπποκόων τις ἐγένετο Λακεδαιμόνιος, οὗ υἱοὶ ἀπὸ τοῦ πατρὸς λεγόμενοι Ἱπποκοωντῖδαι ἐφόνευσαν τὸν Λικυμνίου υἱὸν, Οἰωνὸν ὀνόματι, συνόντα τῷ Ἡρακλεῖ, ἀγανακτήσαντες ἐπὶ τῷ πεφονεῦσθαι ὑπ' αὐτοῦ κύνα αὐτῶν· καὶ δὴ ἀγανακτήσας ἐπὶ τούτοις ὁ Ἡρακλῆς πόλεμον συγκροτεῖ κατ' αὐτῶν καὶ πολλοὺς ἀναιρεῖ, ὅτε καὶ αὐτὸς τὴν χεῖρα ἐπλήγη· μέμνηται καὶ Ἀλκμὰν ἐν αʹ· μέμνηται καὶ Εὐφορίων ἐν Θρᾴκῃ τῶν Ἱπποκόωντος παίδων, τῶν ἀντιμνηστήρων τῶν Διοσκούρων.

of the Hippocoontidae: there was a certain Lacedaemonian Hippocoon, whose sons, called from their father Hippocoontidae, slew the son of Licymnius, Oeonus by name, who was with Heracles, being indignant at their dog's having been killed by him; and indeed Heracles, indignant at these things, gathers war against them and slays many, when he himself also was wounded in the hand; Alcman also mentions it in his first book; and Euphorion in his Thrace mentions the sons of Hippocoon, the rival suitors of the Dioscuri.

πανομφαῖος· ὁ πᾶσαν ὀμφὴν, τοῦτ' ἔστι φήμην, ἀφιείς· ἐκ δὲ τούτου ὁ μαντικὸς νοεῖται.

sender of all omens: he who sends forth every prophetic voice (omphe), that is, utterance; and from this the prophetic god is understood.

δράκων· ἐπὶ Νέμεσιν δράκων.

serpent: a serpent for Nemesis.

κύκνος· ἐπὶ Λήδαν κύκνος.

swan: a swan for Leda.

ἀετός· ἐπὶ Γανυμήδην ἀετός.

eagle: an eagle for Ganymede.

ἄνθρωπος ἐρωτ. Ἀμφιτρύων ἐπ' Ἀλκμήνην.

an amorous man: Amphitryon for Alcmene.

P. 32. δρυός· τῆς κατὰ τὸ παλαιὸν μυθευομένης ἀνθρωπογόνου.

P. 32. of an oak: the one fabled in ancient times to have given birth to men.

Ἀργύννου νεών· τὸν τῆς Ἀργύννου νεὼν Ἀφροδίτης ἐπικληθείσης ἀπὸ Ἀργύννου τοῦ Ἀγαμέμνονος.

temple of Argynnus: the temple of Aphrodite Argynnis, surnamed from Argynnus the beloved of Agamemnon.

ἐν Μηθύμνῃ· ὅτι Μήθυμνα μία τῶν δʹ πόλεων, αἵ εἰσιν αὗται· Μήθυμνα, Μιτυλήνη, Ἔρεσσος, Ἱρά.

in Methymna: because Methymna is one of the four cities, which are these: Methymna, Mitylene, Eressus, Hira.

P. 33. ἐν Ἠλ. ὅτι ἐν Ἤλιδι Ἀπομυίῳ, τῷ ἀπελαστικῷ τῶν μυιῶν, Διὶ θύουσιν Ἠλεῖοι.

P. 33. in Elis: because in Elis the Eleans sacrifice to Zeus Apomyius, the driver away of flies.

περιβασίῃ· ἀσχημοποιῷ· ἐπίθετα δὲ ταῦτα τῆς Ἀφροδίτης.

straddling: indecent; and these are epithets of Aphrodite.

χοιροψάλην (in Cod. χοιροψάλαν)· χοιροψάλας Διόνυσος ἐν Σικυῶνι τιμᾶται τῆς Βοιωτίας, ὡς Πολέμων ἐν τῇ πρὸς Ἄτταλον ἐπιστολῇ· ἔστι δὲ μεταλαμβανόμενον ὁ τὸν χοῖρον ψάλλων, τοῦτ' ἔστι τίλλων· χοῖρος δὲ γυναικεῖον αἰδοῖον, ὡς μαρτυρεῖ καὶ Ἀριστοφάνης ἐν Ἀχαρνεῦσι λέγων·

cunnus-plucker (in the manuscript choiropsalan): Dionysus Choiropsalas is honoured in Sicyon of Boeotia [Achaea], as Polemon says in his letter to Attalus; and translated it means he who plucks, that is pulls, the pig (choiros); and choiros is the female privy part, as Aristophanes also testifies in the Acharnians (781), saying:

Δικαιόπολις.

Dicaeopolis.

χοῖρε, χοῖρε.

Piggy, piggy.

Editors' notes and page, col. 783

Footnotes

(13) ‹anchor: call not in the page-foot image› · call in col 783 (not visible)

Cod. πενεσταί.

The codex has πενεσταί.

(printed under page 391)

(14) ‹anchor: call not in the page-foot image› · call in col 783 (not visible)

Cod. θῆται.

The codex has θῆται.

(printed under page 391)

(15) ‹anchor: Πριάμου, ἔσχε› · call in col 783

Lege ἔσχε δέ. SCHINAS.

Read ἔσχε δέ. SCHINAS.

(printed under page 391)

(16) ‹anchor: Ἐρεσσος, Ἰρά› · call in col 783

Lege Πύῤῥα.

Read Πύῤῥα (Pyrrha).

(printed under page 391)

Page

running head: 783 CLEMENS ALEXANDR
marginal letters: A πια τῷ Διὶ; B μοῖρα.; C ποκοωντῖδαι ἐφόνευσαν; D αἵ εἰσιν αὗται·
old-edition numerals: (none)
other: begins mid-word from col 782; editors' matter: (sic); in Cod. χοιροψάλαν
other: the reading gave its source paragraphs and their English as runs; paired in order on receipt: check the pairing

PG 9:784

Κόρη.

Girl.

κοῖ, κοῖ.

Oink, oink.

Δικαιόπολις.

Dicaeopolis.

τί δαὶ σὺ τρώγοις ἂν ἐρεβίνθους;

Why then, would you eat chickpeas?

Κόρη.

Girl.

κοῖ, κοῖ, καῖ.

Oink, oink, oink.

P. 34. τὰς γαλᾶς· ὅτι ἡ ἱστορία περιέχει, ὡς Ἀλκμήνης δυστοκούσης γαλῆ παρῆλθε καὶ εὐθέως ἀπεκύησε τὸν Ἡρακλέα· διὸ τιμῶσιν αὐτὴν Θηβαῖοι.

P. 34. the weasels: because the story contains that when Alcmene was in hard labour a weasel ran past and immediately she gave birth to Heracles; wherefore the Thebans honour it.

Μύρμηκας· ὁ Μύρμηξ ὄνομα κύριον ἀνθρώπου, ᾧ ὁμοιωθεὶς ὁ Ζεὺς μίσγεται Εὐρυμεδούσῃ, τῇ Κλήτορος θυγατρὶ, γεννᾷ δὲ Μυρμιδόνα ἐξ αὐτῆς.

Ants: Myrmex is the proper name of a man, having assimilated himself to whom Zeus mingles with Eurymedusa, the daughter of Cletor, and begets Myrmidon from her.

σμίνθους· Κρητῶν ἐπιστρατευσάντων τοῖς Τρωσὶ καὶ στρατοπεδευσαμένων πλησίον τῆς Τρωάδος, οἱ μῦς νύκτωρ ἐπιθέμενοι τοὺς τελαμῶνας τῶν ἀσπίδων αὐτῶν διέτρωγον, καὶ ἐντεῦθεν ἱδρύσαντο μὲν ἱερὸν Ἀπόλλωνος, ἐπωνόμασαν δὲ αὐτὸ Σμίνθιον Κρητῶν ἐπιχωρίῳ γλώττῃ· σμίνθους γὰρ τοὺς μύας οἱ Κρῆτες καλοῦσιν.

field-mice: When the Cretans marched against the Trojans and encamped near the Troad, the mice attacking by night gnawed through the straps of their shields, and from this they founded a temple of Apollo and surnamed it Sminthian in the local tongue of the Cretans; for the Cretans call mice sminthoi.

P. 35. Κυθνίοις· Κύθνος, μία τῶν Σποράδων νήσων.

P. 35. among the Cythnians: Cythnos, one of the Sporades islands.

Φαληροῖ· Φαληρεὺς λιμὴν τῆς Ἀττικῆς· ὁ δὲ κατὰ πρύμνας ἥρως Ἀνδρόγεώς ἐστιν, υἱὸς Μίνωος, οὕτως ὀνομασθεὶς ὅτι καὶ τὰς πρύμνας τῶν νηῶν ἵδρυτο, καὶ Καλλίμαχος ἐν δʹ τῶν Αἰτιῶν μέμνηται.

at Phalerum: Phalerum is a harbour of Attica; and the hero at the sterns is Androgeos, son of Minos, so named because he was set up at the sterns of the ships, and Callimachus (fr. 103) mentions him in the fourth book of the Aetia.

Ἀνδροκράτει κ. τ. λ. ὀνόματα τῶν ὑπὲρ Πλαταιέων ἀναιρεθέντων, ὅτε Ξέρξης αὐτοῖς ἐπεστράτευσεν.

to Androcrates etc.: names of those slain on behalf of the Plataeans, when Xerxes marched against them.

ὦ Βοιώτιε· ἀντὶ τοῦ, ὦ Ἡσίοδε· Βοιωτὸς γὰρ ἦν τὸ γένος.

O Boeotian: instead of, O Hesiod; for he was Boeotian by race.

Ἀσκραῖε· Ἡσίοδε· Ἄσκρη γὰρ πόλις Βοιωτίας.

Ascraean: O Hesiod; for Ascra is a city of Boeotia.

ὑμεδαπῆς· ὑμετέρας.

of your country: your.

ἐγχρίπτονται· συμπίπτουσιν, ἐγγίζουσιν.

they dash against: they fall together with, draw near to.

P. 36. ὀψαρτυτικῆς· μαγειρικῆς.

P. 36. of the art of seasoning food: of cookery.

Ἰθωμήτῃ· Ἰθώμη πόλις τῆς Λακεδαιμονίας, ἣν καὶ Μεσσήνην φασί· μᾶλλον δὲ οὕτως ἡ ἀκρόπολις τῆς Μεσσήνης ταύτης καλεῖται, ὥσπερ ἡ τοῦ Ἄργους πάλιν ἀκρόπολις Λάρισσα λέγεται.

to the Ithometan: Ithome is a city of Lacedaemonia, which they also call Messene; or rather the acropolis of this Messene is so called, just as again the acropolis of Argos is called Larissa.

Μόνιμος· ὄνομα ἱστοριογράφου.

Monimus: the name of a historian.

ἐν Νόστοις· οὕτως ἐπιγραφομένῳ βιβλίῳ περιέχοντι τὴν ἐκ τῆς Ἰλίου τῶν Ἑλλήνων ἐπάνοδον· νόστος γὰρ ἡ ἐπάνοδος.

in the Returns: in a book so entitled containing the return of the Greeks from Ilium; for nostos means return.

Δωσίδας· ὄνομα ἱστοριογράφου.

Dosidas: the name of a historian.

Φωκαεῖς δέ· Φωκαεῖς οἱ Ἴωνες· Φώκαια γὰρ μία τῶν δώδεκα πόλεων τῆς Ἰωνίας.

and the Phocaeans: the Phocaeans are Ionians; for Phocaea is one of the twelve cities of Ionia.

P. 37. τοπάζοντες· ὑπονοοῦντες.

P. 37. guessing: suspecting.

P. 38. Κῦρον· Περσῶν βασιλέα.

P. 38. Cyrus: king of the Persians.

φιλόδωρος· ὡς καὶ κατὰ τοῦ Κροίσου δῶρα λαβών.

fond of gifts: as having also received gifts against Croesus.

ὁδηγ. ε. τ. πῦρ κ. τ. λ. ἐφ' ᾗ καὶ αἰχμάλωτος ληφθεὶς ὑπὸ Κύρου ἐπιτίθεται ἐπὶ πῦρ· ἀλλ', ὦ φιλανθρωπότερε, τῷ Κύρῳ λέγει.

guides to the fire etc.: upon which also, having been taken captive by Cyrus, he is placed upon the fire; but, O more humane one, he says to Cyrus.

Σόλων· εἷς τῶν ἑπτὰ σοφῶν, ὃς προειρήκει αὐτῷ· Τέλος ὅρα μακροῦ βίου.

Solon: one of the Seven Sages, who had foretold to him: Look to the end of a long life.

σωφρόνησον κ. τ. λ. ἐπὶ γὰρ τῆς πυρᾶς οὕτως εἶπε Κροῖσος, ὡς φησὶν Ἡρόδοτος· Τὰ δὲ ἐμὰ παθήματα ἀχάριστα ἐόντα μαθήματα γέγονε, κατὰ τὸ Ὁμηρικόν·

come to your senses etc.: for upon the pyre Croesus spoke thus, as Herodotus (1.207) says: My sufferings, being unpleasant, have become lessons, according to the Homeric saying (Il. 17.32):

παθὼν δέ τε νήπιος ἔγνω.

And once he has suffered, even a fool knows.

εἴτε Φορωνεὺς κ. τ. λ. Μαντεῖον περὶ τὴν Λεβαδίαν τῆς Βοιωτίας ἀπὸ Φορωνέως τινὸς πρώτου θύσαντος τοῖς θεοῖς τοῖς νομισθεῖσιν· ὁμοίως δὲ καὶ Μέροψ ἱστορεῖται. — Φορωνεὺς Ἀργεῖος ἦν τῷ γένει, ὁ δὲ Μέροψ Κώϊος.

whether Phoroneus etc.: An oracle near Lebadea of Boeotia from a certain Phoroneus who first sacrificed to the reputed gods; and in like manner Merops also is recorded. — Phoroneus was Argive by race, while Merops was Coan.

τὸν Ἔρωτα· ὅτι πρεσβύτατον τῶν θεῶν τὸν Ἔρωτα μετὰ τοῦ Χάους καὶ τῆς Γῆς γεγονέναι καὶ Ἡσίοδος λέγει, ἐν οἷς φησίν·

Eros: that Eros came into being as the eldest of the gods along with Chaos and Earth, Hesiod also says, where he says (Theog. 116-120):

Ἤτοι μὲν πρώτιστα Χάος γένετ', αὐτὰρ ἔπειτα

Verily at the very first Chaos came to be, and next

Γαῖ' εὐρύστερνος..........

Broad-bosomed Earth..........

ἠδ' Ἔρος.

And Eros.

πρὶν ἢ Χάρμον κ. τ. λ. ἀντὶ τοῦ πρὶν ἢ τὸν Χάρ-

before Charmus etc.: instead of before Char-

Editors' notes and page, col. 784

Footnotes

(17) ‹anchor: τὰς πρύμνας› · call in col 784

Lege κατὰ τάς. SCHINAS.

Read κατὰ τάς. SCHINAS.

(printed under page 391)

(18) ‹anchor: καὶ Καλλίμαχος› · call in col 784

Lege ὡς. Idem.

Read ὡς. The same (Schinas).

(printed under page 391)

(19) ‹anchor: Ἴωνες· Φώκαια› · call in col 784

Cod. φωκέα.

The codex has φωκέα.

(printed under page 391)

(20) ‹anchor: ἠδ' Ἔρος› · call in col 784

Cod. ἰδ' Ἔρως.

The codex has ἰδ' Ἔρως.

(printed under page 391)

Page

running head: ENS ALEXANDRINUS. 784
marginal letters: A Κόρη.; B οἱ Κρῆτες καλοῦσιν.; C γους πάλιν; D ματα ἀχάριστα
old-edition numerals: (none)
other: last word Χάρ- split across column break to col 785
other: the reading gave its source paragraphs and their English as runs; paired in order on receipt: check the pairing
misprint (kept as printed): καῖ for κοῖ (third cry of Κόρη, Ar. Ach. 802); to be listed in misprints.tsv (Q2b)

PG 9:785

μον ἐρασθῆναί τινος, καὶ ὑπὸ τοῦ Ἔρωτος ληφθῆναι.

mus fell in love with anyone, and was seized by Eros.

P. 39. Φιλιππίδ. οὗτος ὁ Φιλιππίδης ἡμεροδρόμος ἦν, ὥς φησὶν Ἡρόδοτος· εἶτα Ξέρξου ἐκστρατεύσαντος ἐπὶ τὴν Ἑλλάδα, Φιλιππίδης οὗτος ἀπαγγεῖλαι πορευθεὶς Λάκωσι τὴν ἔφοδον τοῦ βαρβάρου περὶ τὸ Παρθένιον ὄρος, ὁρᾷ τε φάσμα τὸ τοῦ Πανὸς πρὸς τῷ τόπῳ καὶ ἀκούει οὗ τινός τε εἴη δαίμονος τὸ ὁραθὲν, καὶ ὅτι σύμμαχος Ἕλλησιν ἥκοι, καὶ τὸ ἀπὸ τοῦδε θεὸς Ἀθηναίοις ἐνομίσθη Πὰν, καὶ τὸ καθύπερθεν σπήλαιον τοῦ Ἀρείου πάγου τεμενίσαντες αὐτῷ ἔνορχον τράγον ὅσα ἔτη ἔθυον αὐτῷ.

P. 39. Philippides: this Philippides was a day-runner, as Herodotus (6.105) says; then when Xerxes [Darius] marched out against Greece, this Philippides having gone to announce to the Laconians the onset of the barbarian, near Mount Parthenium both sees the phantom of Pan by the place and hears of what daemon the vision was, and that he had come as an ally to the Greeks; and from this time Pan was deemed a god by the Athenians, and having consecrated to him the cave above the Areopagus they sacrificed an uncastrated goat to him every year.

Διδυμαίῳ· Διδυμαῖος γὰρ Ἀπόλλων ἐν Μιλήτῳ τιμᾶται ἢ διὰ τὸ ἅμα τῇ ἀδελφῇ Ἀρτέμιδι γεγεννῆσθαι ἢ διὰ τὸ διπλᾶ ἱερὰ εἶναι αὐτοῦ ἐκεῖ.

to the Didymaean: for Didymaean Apollo is honoured in Miletus either because of having been born as a twin along with his sister Artemis or because there are double temples of him there.

τῆς Λευκοφρύνης· Λευκοφρύνη Ἄρτεμις ἐν Μαγνησίᾳ ὀνομάζεται.

of Leucophryne: Artemis is named Leucophryne in Magnesia.

Μυνδίῳ· τῷ Καρίῳ· Μύνδος γὰρ πόλις Καρίας.

Myndian: Carian; for Myndus is a city of Caria.

P. 40. ἐν Τελμισσῷ· Τελμισσὸς Καρίας πόλις, ἀρίστους ἔχουσα μάντεις, ὅθεν ἦν Ἀρίστανδρος ὁ συνὼν Ἀλεξάνδρῳ ἡνίκα ἔκτιζε τὴν Ἀλεξάνδρειαν.

P. 40. in Telmissus: Telmissus is a city of Caria, having the best seers, whence was Aristander who was with Alexander when he founded Alexandria.

Κινύρου· Κυπρίων βασιλεύς.

of Cinyras: king of the Cyprians.

Θεσπίᾳ· τόπος ἐν Βοιωτίᾳ· ἱερὸν Ἥρας.

in Thespia: a place in Boeotia; a temple of Hera.

P. 41. βρέτη· διὰ τὸ βροτοῖς ἀπεικονίζεσθαι.

P. 41. wooden images (brete): because of being fashioned in the likeness of mortals (brotoi).

ἀποδείξεως· ἀνθρώπων μορφαῖς ἀπεικαζόμενα.

of representation: likened to the forms of men.

Σεμνῶν· Εὐμενίδων ἤτοι τῶν Ἐριννύων.

of the Venerable Goddesses: of the Eumenides, that is, the Erinyes.

Σκοπᾶς· οὗτος ὁ Σκοπᾶς ἀγαλματοποιὸς ἐπίσημος ἐγένετο.

Scopas: this Scopas was a famous sculptor.

Κάλως· ὄνομα ἀνδριαντοποιοῦ.

Calos: the name of a statuary.

Τήνῳ· νῆσος μία τῶν Κυκλάδων.

in Tenos: an island, one of the Cyclades.

κύκλου· κύκλος αὐτοῦ τὸ βιβλίον τὸ ἱστορικὸν ἐκαλεῖτο.

of the Cycle: his historical book was called Cycle.

P. 42. Μορύχου· οὕτως ἐπίκλην ἐκαλεῖτο ὁ Διόνυσος.

P. 42. of Morychus: thus Dionysus was called by surname.

τοῦ φελλάτα· ἀπὸ ὄρους Φελλέως καλουμένου. — Φελλὰ τοὺς λίθους καλοῦσι τοὺς τραχεῖς, ἔνθεν καὶ Ἀριστοφάνης ὁ κωμῳδικός φησιν·

of the phellatas: from a mountain called Phelleus. — They call rough stones phella, whence also Aristophanes the comic poet (Clouds 71) says:

ὅτ' ἂν μὲν οὖν τὰς αἶγας ἐκ τοῦ Φελλέως,

When therefore driving the goats from Phelleus,

σημαίνων τὸν τραχὺν τόπον.

signifying the rough place.

Σκύλης (cod. Ἐκύλης) καὶ Δίποινος· ὀνόματα κύρια ἀγαλματοποιῶν.

Scyles (in the manuscript Ecyles) and Dipoenus: proper names of sculptors.

Μουνυχίας· Μουνυχία Ἄρτεμις ἐν τῷ Πειραιεῖ τιμᾶται, καὶ ἀπ' αὐτῆς μέρος τοῦ λιμένος Μουνύχιον ὠνόμασται.

of Munychia: Artemis Munychia is honoured in the Piraeus, and from her a part of the harbour has been named Munychium.

P. 43. παραστησάμενον· πορθήσαντα.

P. 43. having reduced to submission: having sacked.

δαιδαλθῆναι· ἀντὶ τοῦ ἀγαλματοποιηθῆναι· ἀπὸ Δαιδάλου δὲ ἐλέχθη τὸ ῥῆμα, περιφανοῦς κατὰ τὴν τέχνην ὑπάρξαντος.

to be cunningly wrought: instead of to be fashioned into a statue; and the verb was spoken from Daedalus, who was illustrious in the art.

P. 44. Μαυσώλια· Μαύσωλος ἐγένετο Ἑκατόμνου τῆς Καρίας τυράννου ἀδελφὸς δυνάστης, ὃς ἐπιφανῆ τάφον ἑαυτῷ κατεσκεύασεν, ὅσπερ ὕστερον ὡς ἱερὸν ἐνομίσθη.

P. 44. Mausolea: Mausolus was the brother [son] of Hecatomnus the tyrant of Caria, a ruler who constructed a magnificent tomb for himself, which afterwards was regarded as a temple.

πυραμίδες· πυραμίδες οἰκοδομήματα ἐν Αἰγύπτῳ, ἅπερ ᾠκοδομήθη εἰς μνημάτων χώραν, ὡς μαρτυρεῖ τὸ ἐν αὐταῖς ἐπίγραμμα οὕτως ἔχον·

pyramids: pyramids are buildings in Egypt, which were built to serve as tombs, as the inscription upon them testifies, which runs thus:

Μνήματα καὶ Φρηνός τε καὶ ἀντιθέου Μυκερήνου

The tombs both of Phren [Cephren] and of godlike Mycerinus

καὶ Χέοπος κατιδὼν Μάξιμος ἡγεσάμην.

And of Cheops having beheld, I Maximus marvelled.

πυραμίδες δὲ ἐκλήθησαν ἀπὸ τοῦ συναγωγὴν ἔχειν ὁμοίαν φλογὶ, ἢ καὶ πέμματά τινά ἐστι ἐκ στέατος ἢ σησάμου πυραμοειδῆ· οἱ δὲ πυραμίδες κεκλησθαι ἀπὸ τοῦ σχήματος τοῦ παρὰ τοῖς γεωμέτραις· πυραμὶς γάρ ἐστι σχῆμα παραλληλόγραμμον, ἐπίπεδον ἄνω ἐπὶ τῆς κορυφῆς τρίγωνον ἔχον, οὗ ἡ βάσις μία ἐστὶ τῶν μικροτέρων τοῦ παραλληλογράμμου εὐθειῶν· τάφοι δέ εἰσιν, ὡς ἔφην, καὶ αὗται ὥσπερ καὶ τὰ Μαυσώλια ἀπὸ τοῦ κτίσαντος καὶ δεδωκότος τοιοῦτο σχῆμα τὴν προσηγορίαν εἰληφότα.

And they were called pyramids from having a convergence like a flame (pyr), or there are also certain pyramid-shaped cakes made of dough or sesame; and others say that pyramids were so called from the figure among the geometers: for a pyramid is a parallelogrammic figure having a flat triangle above at the vertex, whose base is one of the smaller straight lines of the parallelogram; and these also are tombs, as I said, just like the Mausolea, which received their appellation from the one who founded them and gave them such a shape.

λαβύρινθοι· λαβύρινθος ἔργον μὲν ἦν Δαιδάλου, θεατροειδὲς δὲ καὶ πολυέλικτον σχῆμα, ἀδιεξόδευτον τοῖς ἀπείροις, ἐν ᾧ καθεῖρκτο ὁ Μινώταυρος, θηρίον τι διφυὲς, ἐξ ἀνθρώπου καὶ Διὸς γεγονὸς, ὥς φασι, Πασιφάης καὶ Διός.

labyrinths: the labyrinth was a work of Daedalus, a theatre-like and many-winding structure, inextricable for the unacquainted, in which was shut up the Minotaur, a certain double-natured beast, born of a human being and Zeus [a bull], as they say, of Pasiphae and Zeus.

πρὸ τῶν πυλῶν· τὸν Λοξίαν πρὸ τῶν θυρῶν ἵστασαν οἱ Ἀθηναῖοι ἕκαστος καὶ προσεκύνουν καὶ βωμὸν

before the gates: the Athenians each set up Loxias before their doors and worshipped him, and an altar

Editors' notes and page, col. 785

Footnotes

(21) ‹anchor: ἐκ στέατος ἢ σησάμου› · call in col 785

Cod. σισάμου.

The codex has σισάμου.

(printed under page 392)

(22) ‹anchor: οἱ δὲ πυραμίδες› · call in col 785

Lege οἱ δέ, sc. φασί, πυραμίδας κεκλ. SCHINAS.

Read οἱ δέ, that is φασί, πυραμίδας κεκλ[ῆσθαι]. SCHINAS.

(printed under page 392)

Page

running head: 785 SCHOLIA IN PROTREP
marginal letters: A μον ἐρασθῆναί; B ἀρίστους ἔχουσα; C ρια ἀγαλματοποιῶν.; D σησάμου (21) πυραμοειδῆ·
old-edition numerals: (none)
other: begins mid-word from col 784; editors' matter: cod. Ἐκύλης; ends mid-sentence across column break to col 786
other: the reading gave its source paragraphs and their English as runs; paired in order on receipt: check the pairing

PG 9:786

παρ' αὐτὸν ἱδρύοντο στρογγύλον, καὶ μυῤῥίναις στεφανοῦντες ἐκάλουν Λοξίαν, τὴν τοῦ παρ' αὐτοῖς θεοῦ προσηγορίαν νέμοντες τῷ βωμῷ· ἐντεῦθεν καὶ παρὰ τοῖς κωμικοῖς οἱ ἐξιόντες κόπτουσι τὰς θύρας· διότι οὐχ ὥσπερ παρ' ἡμῖν νῦν τὸ παλαιὸν ἀνεῴγνυντο αἱ θύραι, ἀλλ' ἐναντίῳ τρόπῳ· ἔξωθεν γὰρ αὐτὰς ἀνατρέποντες, ἔνδοθεν ἐξῄεσαν, πρότερον δὲ τῇ χειρὶ ψόφον ἐποίουν κρούοντες, ἐπὶ τὸ γνῶναι τοὺς πρὸ τῶν θυρῶν τὸν Λοξίαν προσκυνοῦντας καὶ φυλάξασθαι μὴ λάθοιεν πληγέντες τῶν θυρῶν πρὸς τὸ ἔξω ὠθουμένων.

beside him they set up, round in shape, and crowning it with myrtles they called it Loxias, bestowing the appellation of the god among them upon the altar; hence also in the comic poets those going out knock on the doors: because in ancient times the doors were not opened as among us now, but in the opposite way; for pushing them back outwards, they went out from within, and first they made a noise by knocking with the hand, so that those worshipping Loxias before the doors might know and take care lest they be struck unawares as the doors were pushed outwards.

P. 45. σπάλακες· εἶδός ἐστι ζώου, ὅπερ ἐκ γενετῆς ἐστι τυφλὸν, καλεῖται δὲ καὶ ἀσπάλαξ.

P. 45. moles: it is a kind of animal which is blind from birth, and is also called aspalax.

P. 46. Ἐπιδαυρίου· Ἐπίδαυρος, τοῦ Ἄργους πόλις, ἱερὸν Ἀπόλλωνος.

P. 46. Epidaurian: Epidaurus, a city of Argos, a sanctuary of Apollo.

Πολιάδος· Πολιὰς Ἀθήνησι τιμᾶται, ἣν καὶ Πολιοῦχον λέγουσιν, ἱδρυμένην ἐν τῇ ἀκροπόλει.

of Polias: Athena Polias is honoured at Athens, whom they also call Polioukhos (City-protecting), set up on the Acropolis.

P. 47. Ἀμαζόνας· ἔθνος Σκυθικὸν ἀνδρεῖον καὶ ἀνδρῶδες καὶ πρόσοικον τοῖς Κοίλοις.

P. 47. Amazons: a Scythian nation, brave and masculine and neighbouring the Coeli.

Ἐλευθερέως· τοῦ ἐν ταῖς Ἐλευθέραις τιμωμένου· τόπος δὲ τῆς Βοιωτίας οὗτος.

of Eleuthereus: of the one honoured in Eleutherae; and this is a place of Boeotia.

τοῦ Διός· ἄλλοι τῆς Ἀθηνᾶς φασιν, ὧν καὶ Γρηγόριος ὁ θεολόγος, δι' ὧν φησι· Καὶ Φειδίας τὰ παιδικὰ ἐν τῷ δακτύλῳ τῆς παρθένου γραφέντα Πανταρχὴς καλός· Λιβάνιος δὲ ὁ σοφιστὴς ἐπὶ τῆς Ἀφροδίτης τῷ δακτύλῳ τοῦτο γράψαι Φειδίαν λέγει.

of Zeus: others say of Athena, among whom is Gregory the Theologian, through the words in which he says: And Pheidias inscribed his darling on the finger of the Virgin, Pantarches is fair; whereas Libanius the sophist says that Pheidias wrote this on the finger of Aphrodite.

Φρύνη· μία τῶν ἑταιρῶν κάλλει διαπρέπουσα, ἀπὸ Θεσπειῶν οὖσα πόλεως Βοιωτίας.

Phryne: one of the courtesans pre-eminent in beauty, being from Thespiae, a city of Boeotia.

τὴν Πραξιτέλους ἐρωμένην· τινὲς καὶ τὸν Φειδίαν τοῦτο πεποιηκέναι φασὶν, εἰς τὸ Φρύνης τῆς ἑταίρας εἶδος, ἐρωμένης αὐτῷ, τὴν Ἀφροδίτην διαγλύψαντα.

the beloved of Praxiteles: some say that Pheidias also did this, having sculpted Aphrodite in the likeness of Phryne the courtesan, who was beloved by him.

Ἀλκιβιάδην· Ἀλκιβιάδης, Ἀθηναίων στρατηγὸς, ἀνὴρ ἀστεῖος τῷ κάλλει, καὶ νέος τὴν ἡλικίαν, ὡς καὶ πολλὰς ἐπ' αὐτῷ ἐκμανῆναι τῶν γυναικῶν.

Alcibiades: Alcibiades, general of the Athenians, a man handsome in beauty and young in age, so that many of the women even went mad over him.

P. 48. Μιθριδάτης ὁ Ποντικός· βασιλεὺς Σκυθῶν.

P. 48. Mithridates of Pontus: king of the Scythians.

ἐκ Πέλλης· τῆς Μακεδονίας πόλις.

from Pella: a city of Macedonia.

ἐν Κυνοσάργει· Κυνόσαργος γυμνάσιον τῆς Ἀττικῆς.

in Cynosarges: Cynosargos is a gymnasium of Attica.

Δημήτριον· ὁ Δημήτριος οὗτος βασιλεὺς μὲν Μακεδόνων καὶ Ἑλλήνων, ἐμνηστεύετο δὲ εἰς γάμον Ἀθηνᾶν τὴν Ἀθηναίων θεὸν, ἐξαχθεῖσαν λόγῳ οἴστρου.

Demetrius: this Demetrius was king of the Macedonians and Greeks, and wooed in marriage Athena the goddess of the Athenians, led out on the pretext of frenzy.

Λαμίαν· αὕτη ἐστὶ δι' ἣν καὶ τὰ πραττόμενα μορμολύκια κατ' αὐτὴν προσηγόρευται, φοβερὰν τοῖς βρέφεσι γενομένην· διὰ γὰρ τὴν τῶν οἰκείων παίδων ἀπώλειαν ἐφόνα κατὰ τῶν ἀλλοτρίων, οἰστρουμένη φθόνῳ πολλῷ.

Lamia: this is she on account of whom the bugbears made are also named after her, as she had become frightful to infants; for because of the loss of her own children she lusted for murder against those of others, goaded by great envy.

Ἵππωνος· Ἵππων οὗτος ἐγένετο μετὰ τῶν παλαιῶν σοφῶν· ἐνόμισε θεοὺς μὴ εἶναι, νομίζεσθαι δὲ μόνον ὑπὸ τῶν ἀνθρώπων.

of Hippon: this Hippon lived among the ancient sages; he held that gods do not exist, but are only believed to exist by men.

P. 49. δεισαλέα· ἀκάθαρτα, παρὰ τὴν δεῖσαν.

P. 49. filthy: unclean, from slime (deisa).

Βίωνα· ἱστορικὸς οὗτος ἐγένετο.

Bion: this man was a historian.

P. 50. ὁ Πάριος λίθος· ὁ ἄγαν λευκός.

P. 50. Parian stone: that which is exceedingly white.

ὁ Πυγμαλ. οὗτος ὁ Πυγμαλίων Κυπρίων βασιλεὺς ἐγένετο· τούτου ἀδελφὸν καταθύει τῷ Διὶ Βούσιρις, Αἰγυπτίων βασιλεύς.

Pygmalion: this Pygmalion was king of the Cyprians; Busiris, king of the Egyptians, sacrifices his brother to Zeus.

P. 51. βάραθρον· βάραθρον τόπος Ἀθήνησι χασματώδης καὶ ἄβυσσος, εἰς ὃν οἱ κατάκριτοι ἐνεβάλλοντο· ὧν οὐδὲ τὰ σώματα ἔτι ἐφαίνετο· ἦσαν καὶ ἀλλαχόθι κολαστήριοι τόποι, ὥσπερ ἐν Λακεδαίμονι ὁ Κεάτας, ἐν Ῥώμῃ δὲ ὁ Κάρκαρος.

P. 51. pit (barathron): the barathron was a yawning and bottomless place at Athens, into which the condemned were cast, whose bodies not even appeared any longer; there were also places of punishment elsewhere, just as in Lacedaemon the Ceatas [Ceadas], and in Rome the Carcer.

περιοτ. προσέπτ. πελ. ἀλλὰ καὶ Ἀπελλοῦ τῷ βότρυϊ τῆς σκιαγραφίας ὄρνις προσέπτη, καὶ τῷ ῥάμφει τὴν ῥάγα διανοίγειν ἐπειρᾶτο, ἀλλὰ καὶ ἵππον Ἀλεξάνδρῳ τῷ Μακεδόνι γράψας, εἶτα προσαγαγὼν Ἀλέξανδρον μὲν οὐ πάνυ ἐπηγάγετο τῇ γραφῇ, τὸν Ἀλεξάνδρου δὲ ἵππον παραγαγόντες ὡς ἕτερον ἵππον τῇ ἀληθείᾳ τοῦτον εἶχον ἑωρακότα φρυάγματι κεχρεμετικότα πρὸς τὴν εἰκόνα, ὅτε καὶ Ἀπελλῆς γραφικώτερον ἔλεγεν Ἀλεξάνδρου τὸν ἵππον αὐτοῦ εἶναι, ἅτε τὸν μὲν μὴ ἐπεγνωκότα δῆθεν ἀτρέμα

to the wood-pigeons the doves flew up: moreover a bird also flew up to the cluster of grapes in the painting of Apelles, and tried to open the grape with its beak; and having also painted a horse for Alexander the Macedonian, and then having brought Alexander up, he did not very much attract him by the painting, but when they led past Alexander's horse, they had him, having seen this as another horse in truth, neighing with a snort towards the picture, when Apelles also said that Alexander's horse was a better judge of painting than he, inasmuch as the one had not recognized it and kept quiet

Editors' notes and page, col. 786

Footnotes

(23) ‹anchor: Πολιάδος· Πολιὰς› · call in col 786

Cod. πόλις. SCHINAS.

The codex has πόλις. SCHINAS.

(printed under page 392)

(24) ‹anchor: μία τῶν ἑταιρῶν› · call in col 786

Cod. ἑτέρων. IDEM.

The codex has ἑτέρων. THE SAME (Schinas).

(printed under page 392)

(25) ‹anchor: τὴν Ἀθηναίων› · call in col 786

Cod. Ἀθηναῖον. SCHINAS.

The codex has Ἀθηναῖον. SCHINAS.

(printed under page 392)

Page

running head: LIA IN PROTREPTICUM. 786
marginal letters: A παρ' αὐτὸν; B ἀνδρῶδες καὶ; C ἐν Κυνοσάργει·; D Αἰγυπτίων βασιλεύς.
old-edition numerals: (none)
other: begins mid-sentence from col 785; ends mid-sentence across column break to col 787

PG 9:787

πρὸς τὴν γραφὴν ἔχειν, τὸν ἵππον δὲ ἐπεγνωκέναι καὶ ὡς πρὸς ἀληθῆ διαγενέσθαι ἵππον.

towards the painting, whereas the horse had recognized it and behaved as towards a real horse.

Pag. 51. ταῦρον· τὸν ἐπὶ Πασιφάῃ ταῦρον λέγει.

Pag. 51. bull: he means the bull for Pasiphae.

μελεδωνοί· ἐπιμεληταὶ, φροντισταί.

guardians: caretakers, overseers.

κοροκοσμίων· κοροκόσμια καλεῖται πλάσματά τινος ἐκ κηροῦ ἢ γύψου νυμφῶν ἢ παρθένων τινῶν ἀναπλαττόμενα, ἅπερ Δωριεῖς μὲν δαγύρας, Ἀθηναῖοι δὲ κοροκόσμια καλοῦσιν ἢ τὰ ὑπὸ τῶν κορυλλίων νυμφικά.

of dolls: moulded figures of someone out of wax or gypsum, fashioned in the shape of certain brides or maidens, are called korokosmia, which the Dorians call dagyrai, while the Athenians call them korokosmia or the bridal dolls used by little girls.

P. 53. σάτυροι μεθ. κ. τ. λ. ὡς τὸ τοῦ Πριάπου παναίσχιστον εἶδος, ὡσαύτως καὶ αἱ τῶν σατύρων ἰδέαι, ἐπεὶ κἀκεῖνοι ἐντεταμένοι γράφονται τὰ παιδουργὰ μόρια, παθόντες τοῦτο, ὡς ὁ μῦθος, μήνιδι Διονύσου τῷ πρὸς αὐτὸν ὁρμητικῶς αὐτοὺς σχεῖν εἰς αἰσχρᾶς Ἀφροδίτης ἐργασίαν.

P. 53. drunken satyrs etc.: like the utterly shameful form of Priapus, in like manner also are the shapes of the satyrs, since they too are depicted with their generative parts erect, having suffered this, according to the myth, through the wrath of Dionysus because they were impetuously disposed towards him for the work of shameful Aphrodite.

τὰ φιλαιν. σχήμ. γυνή τις ἑταίρα ἐγένετο συγγράψασα ἑταιρικὰ σχήματα μίξεων.

the postures of Philaenis: there was a certain courtesan woman who wrote a treatise on courtesans' postures of copulation.

ἡταίρηκεν· ἠτάκτησεν.

has played the harlot: has lived disorderly.

P. 54. ἀπατηλόν· τὴν εἰδωλοποιόν.

P. 54. deceptive: the idol-making art.

P. 56. ὁ Ἐλεάτης· Ἐλέα διὰ τοῦ ε πόλις τῆς Ἰταλίας, ἀφ' ἧς ὁ πολίτης Ἐλεάτης· Αἰλέα δὲ ἡ διὰ τῆς αι διφθόγγου τῆς Φωκίδος, ἀφ' ἧς ὁ πολίτης Αἰλεάτης.

P. 56. the Eleatic: Elea with epsilon is a city of Italy, from which the citizen is Eleates; whereas Aelea with the diphthong ai is a city of Phocis, from which the citizen is Aeleates.

Μεταποντῖνος· Μετάποντος Ποσειδῶνος παῖς, ὃς ἔκτισεν ἐν Ἰταλίᾳ ὁμώνυμον αὐτῷ πόλιν Μετάποντον καλουμένην.

Metapontine: Metapontus was a son of Poseidon, who founded in Italy a city of the same name as himself called Metapontum.

P. 56. Δίνων· ὄνομα κύριον.

P. 56. Dinon: a proper name.

P. 57. Μάγους· ἔθνος οἱ Μάγοι Χαλδαίων.

P. 57. Magi: the Magi are a nation of the Chaldaeans.

Ἀβδηρίτης· Ἄβδηρα πόλις Θρᾴκης ἀπὸ Ἀβδείρου τοῦ ἐρωμένου Ἡρακλέους, ἐκεῖ καταβρωθέντος ὑπὸ τῶν Διομήδους ἵππων, οὕσπερ ἵππους ἀνεῖλεν Ἡρακλῆς, καὶ ἀπὸ τοῦ Ἀβδείρου τοῦ ἐρωμένου τὴν πόλιν Ἡρακλῆς κτίσας ὠνόμασεν· τὰ αὐτὰ δὲ καὶ περὶ Πειρίνθου ἱστορεῖται, ὅτι ἐρώμενος Ἡρακλέους καὶ οὗτος ἐγένετο, καὶ ἀπ' αὐτου ἐκεῖσε

Abderite: Abdera is a city of Thrace named from Abderus the beloved of Heracles, who was devoured there by the horses of Diomedes, which horses Heracles slew, and having founded the city Heracles named it from Abderus his beloved; and the same things are also related concerning Perinthus, that this one also was a beloved of Heracles, and from him, having there

P. 160. ἡ σφαῖρα· τὴν παιδιὰν λέγει, ἣν ἀπόῤῥαξιν φασίν.

P. 160. the ball: he means the game which they call bounce-ball (aporraxis).

P. 162. προὐργιαίτερον· προτιμότερον, ἀναγκαιότερον.

P. 162. more serviceable: preferable, more necessary.

P. 171. ἀπηρτημένος· ἀντὶ ἀποκρεμάμενος.

P. 171. suspended: instead of hanging from.

P. 172. στρωμνήν· ἐκ τούτου δῆλον ὡς οἱ παλαιοὶ ἐπὶ στιβάδων εὐωχοῦντο ἀνακείμενοι, ὃ νῦν ἐπὶ τῶν ιθʹ ἀκουβίτων διατηρεῖται μόνων.

P. 172. couch: from this it is clear that the ancients feasted reclining upon pallets, which now is preserved only in the nineteen state couches (accubita).

τοῖς ἄνθεσιν· τὸ ἑξῆς· ἀπόχρη δὲ συγχρωμένων ἡμῶν εἰς τὸ προκείμενον τοῖς ἄνθεσιν, ὑπόμνησις οὐκ ἀπᾴδουσα τοῦ λόγου, ὅπερ ἤδη πεποιήκαμεν· ἀνθέων δὲ ἐμνήσθη οὐκ ἀκαίρως, ἀλλ' ἐπειδὴ προϊὼν φυτῶν ἔμελλε καὶ πηγῆς καὶ ἀρδείας ὑπενεγκεῖν χρείαν,, εἰκότως προείληφε καὶ τὸ ἀπὸ τῶν φυτῶν ἀναφυόμενον ἄνθος.

with the flowers: the sequence is: as we make use of the flowers for the subject before us, a reminder not discordant with the discourse suffices, which we have already done; and he mentioned flowers not unseasonably, but since proceeding further he was about to suggest the need of plants and a spring and watering, he reasonably anticipated also the flower springing up from the plants.

P. 173. ἐκκλητικός· ἀντὶ τοῦ προσκλητικός· εἴληπται δὲ ἀπὸ τῶν ἐκκλητευόντων.

P. 173. provocative: instead of inviting; and it is taken from those who summon to court.

P. 176. σώφρων· τὸ ἑξῆς οὕτως· οὐδ' ἂν μελήσει (sic) σώφρων ποτὲ γενέσθαι ὁ χρώμενος αὐτῇ· ἔστι δὲ καὶ ἀντίπτωσις τὸ σχῆμα· εὐθεῖα ἀντὶ δοτικῆς· ἀντὶ γὰρ τοῦ εἰπεῖν τῷ χρωμένῳ εἶπεν ὁ χρώμενος· πρόδηλον γὰρ, ὅτι τὸ μέλει δοτικῇ συντάσσεται.

P. 176. temperate: the sequence is thus: nor will he who uses it ever care (sic) to become temperate; and the figure is an exchange of case (antiptosis): nominative instead of dative; for instead of saying to him who uses, he said he who uses; for it is evident that melei (it is a care) is construed with the dative.

P. 182. ἀμφορεῖς· τὰς σχοίνους λέγει καὶ τὰ καλώδια, οἷς οἱ ἀμφορεῖς ἀνέλκονται.

P. 182. amphorae: he means the rushes and ropes by which the amphorae are drawn up.

P. 185. ἀνθοσμίας τις ἄλλος κ. τ. λ. Φαλέρνος.

P. 185. some other fragrant wine etc.: Falernian.

Οἱ βασ. οἱ κ. τ. λ. Ἱστορεῖ τοῦτο Ἡρόδοτος περὶ τῶν Περσῶν βασιλέων καὶ ἄλλοι πολλοί.

The kings who etc.: Herodotus (1.188) relates this concerning the kings of the Persians, and many others.

P. 188. Θηρίκλειοι· Θηρίκλειοι ἀπὸ Θηρικλέους

P. 188. Thericlean cups: Thericlean from Thericles,

Editors' notes and page, col. 787

Footnotes

(26) ‹anchor: πλάσματά τινος› · call in col 787

Fortasse τινα. SCHINAS.

Perhaps τινα. SCHINAS.

(printed under page 393)

(27) ‹anchor: Δωριεῖς μὲν δαγύρας› · call in col 787

δαγύδας?

(printed under page 393)

(28) ‹anchor: Ἄβδηρα πόλις Θρᾴκης› · call in col 787

In Cod. Ἄβδειρα, Ἀβδειρίτης. SCHINAS.

In the codex: Ἄβδειρα, Ἀβδειρίτης. SCHINAS.

(printed under page 393)

(29) ‹anchor: ΠΑΙΔΑΓΩΓΟΥ ΒΙΒΛΙΑ ΤΡΙΑ› · call in the heading across cols 787–788

Hic quoque exstant nonnulla quorum mentionem fecisse satis habuimus. Dicitur enim in schedula quadam codici nostro praefixa, etiam haec jamdudum nescio a quo publici juris esse facta. Ac primum quidem leguntur in margine fol. 69 et 70 S. Maximi capita quindecim theologica; inde a fol. 8, verso: Τοῦ ἐν ἁγίοις πατρὸς ἡμῶν Μαξίμου τοῦ ὁμολογητοῦ πρόλογος πρὸς Ἐλπίδιον τῶν περὶ ἀγάπης κεφαλαίων· fol. 81 recto usque ad fol. 106: Τοῦ αὐτοῦ πρὸς Ἐλπίδιον πρεσβύτερον κεφάλαια περὶ ἀγάπης, et a fol. 106 verso usque ad fol. 110: Τίς ὁ νοητὸς παράδεισος καὶ τίνα τὰ ἐν αὐτῷ φυτὰ καὶ οἱ τούτων θεῖοι καρποί, σοφωτάτη καὶ ὑψηλὴ καὶ τοπικὴ θεωρία.

Here too there are some pieces which we have thought it enough to mention. For a slip prefixed to our codex says that these too were published long ago, by whom I do not know. First, in the margin of fols. 69 and 70 are read fifteen theological chapters of St Maximus; then from fol. 8 verso: "The prologue of our father among the saints Maximus the Confessor to Elpidius, on the chapters on love"; from fol. 81 recto to fol. 106: "The same author's chapters on love, to the priest Elpidius"; and from fol. 106 verso to fol. 110: "What the spiritual paradise is, what plants are in it, and what their divine fruits: a most wise, lofty and topical contemplation."

(printed under page 393)

Editors' prose

ΚΛΗΜΕΝΤΟΣ ΠΑΙΔΑΓΩΓΟΥ ΒΙΒΛΙΑ ΤΡΙΑ (29).

Of Clement's Paedagogus, three books (29).

Page

running head: 787 CLEMENS ALEXAND
marginal letters: A πρὸς τὴν γραφὴν; B λίας, ἀφ' ἧς; C P. 160. ἡ σφαῖρα·; D δὲ καὶ ἀντίπτωσις
old-edition numerals: (none)
other: begins mid-sentence from col 786; full-width heading across cols 787-788 above C cut off at right edge not set (ΚΛΗΜΕΝΤΟΣ ΠΑΙΔΑΓΩΓΟΥ ΒΙ...); paragraph before C (Ἀβδηρίτης... ἐκεῖσε) continues at top of col 788; editors' matter: (sic); misprint as printed: χρείαν,, (double comma); ends mid-sentence at bottom across column break to col 788 C

PG 9:788

ἀποθανόντος καὶ ταφέντος ὑφ' Ἡρακλέους ἡ πόλις Πείρινθος ἐκλήθη.

died and been buried by Heracles, the city was called Perinthus.

P. 68. ἐμβατήριον ῥυθμόν· ἐμβατήριος ῥυθμὸς παρὰ τοῖς μουσικοῖς εἶδος μέλους κινητικοῦ πρὸς ᾠδὴν, κατεσπευσμένους ἔχον καὶ ἐπεμβαίνοντας ἀλλήλοις τοὺς ῥυθμοὺς, προοιμίου ῥητορικοῦ δύναμιν ἔχον.

P. 68. marching rhythm: marching rhythm among musicians is a kind of melody stirring to song, having rhythms hurried and treading closely upon one another, possessing the force of a rhetorical exordium.

P. 72. οὐδεὶς Κιμμέριος· φασὶ γὰρ τοὺς Κιμμερίους (ὑπερβόρειοι δὲ οὗτοι τὴν κατοικίαν) ἡλίου καρκίνον καταλαμβάνοντος ἀειφανῆ γίνεσθαι τῷ νυχθημερινῷ καταστήματι, αἰγόκερων δὲ, οὐδ' ὅλως αὐτοῖς φαίνεσθαι ὑπὲρ γῆς, ἀλλὰ τὴν ἡμέραν τοιαύτην εἶναι, οἵαν παρ' ἡμῖν τὴν πρὸ ἡλίου κατάστασιν τῆς ἡμέρας.

P. 72. no Cimmerian: for they say that as for the Cimmerians (and these are Hyperboreans in their dwelling), when the sun reaches Cancer it becomes ever-visible in the day-and-night state, whereas when it reaches Capricorn it does not appear to them above the earth at all, but the day is such as among us is the state of day before sunrise.

P. 77. τρισκαιδέκατον· οἱ γὰρ παλαίτατοι παρὰ τοῖς ἐμβροντήτοις Ἕλλησι θεοὶ, εἴ τι Ἡροδότῳ τῷ Ἁλικαρνασσεῖ ἀκουστέον, ὀκτὼ πρῶτον ἐξεθειάσθησαν· ἔπειτα δεισιδαιμονησάντων Ἑλλήνων δώδεκα πάντες ἐνομίσθησαν.

P. 77. thirteenth: for the most ancient gods among the thunderstruck Greeks, if one is to listen at all to Herodotus of Halicarnassus (2.43, 46), were first deified as eight; afterwards, when the Greeks grew superstitious, twelve in all were acknowledged.

P. 80. πλῆθι· ἀντὶ τοῦ πλεῦσον.

P. 80. sail: instead of πλεῦσον (sail).

κατελεοῦσιν (in cod. κατελεῶσιν)· ἐλεεῖν.

have pity on (in the manuscript kateleosin): to pity.

ἀπηρτημένοι· πῶς τῷ ἀπηρτημένοι ἐχρήσατο; ἔδει γὰρ ἢ ἐξηρτημένοι ἢ ἀνηρτημένοι εἰπεῖν.

suspended: how did he use ἀπηρτημένοι? For he ought to have said either ἐξηρτημένοι or ἀνηρτημένοι.

P. 92. δύσαγνον κρεαν. κ. τ. λ. ὠμὰ γὰρ εἰσθιον κρέα οἱ μυούμενοι Διονύσῳ, δεῖγμα τοῦτο τελούμενοι τοῦ σπαραγμοῦ, ὃν ὑπέστη Διόνυσος ὑπὸ τῶν Μαινάδων.

P. 92. unholy flesh-rite etc.: for those initiated to Dionysus ate raw flesh, performing this as a token of the tearing in pieces which Dionysus underwent at the hands of the Maenads.

τοῦ τοῦτο ἐφευρόντος, Ἀντιγονίδες ὁμοίως, κάνθαροι ἀπὸ τοῦ σχήματος, λαβρώνιοι ἀπὸ τοῦ σχήματος, λεπασταὶ ἀπὸ τοῦ σχήματος, ψυκτῆρες ἀπὸ τοῦ σχήματος· ἐκπωμάτων εἴδη· Θηρίκλειον, τὸ σφαιρικῷ τῷ πυθμένι τὸ ἐπικείμενον ἔχον κωνοειδὲς, ἀφ' οὗ πιεῖν ἐστιν εὐπετές· Ἀντιγόνιος, ἡ ἄνευ τοῦ σφαιροειδοῦς πυθμένος εἰς ὀξὺ ἀπολήγουσα· κάνθαρος, τὸ λεκανοειδὲς μὲν, ἄνωθεν δὲ ὁμοίῳ πώματι ἐπεσκεπασμένον, στομίῳ συμμέτρῳ κατὰ μέσον ἀνεῤῥωγὸς, καὶ πρὸς ἄκρῳ τῆς περιφερείας προχοΐδι, ἀφ' ἧς πιεῖν ἔστι, διοιγόμενον· λαβρώνιος, ἀσπιδοειδὲς ἔκπωμα, ἀφ' οὗ ἔστι λάβρως ἐμφορηθῆναι τὸν πίνοντα· λεπαστὴ, χυτροειδὲς ἔκπωμα ἐπωτίδι μιᾷ, τὸ εἰλῆφθαι παρεχομένῃ· ψυκτὴρ, κυλινδρικοῦ σχήματος ἀποτομὴ, κάτωθεν κιονίδι ἐπὶ πρίσματι κυλινδρικῷ ἑδραζομένῃ, ἀφ' οὗ καὶ ἑστάναι καὶ μεταχειρισθῆναί ἐστιν αὐτῇ πρόχειρον· προχοῒς, ἡ καὶ οἰνοχόη, σφαιρικόν τι σκεῦος, ἐπωτίδι μιᾷ καὶ αὐλίσκῳ ἐνεσκευασμένη, ἀφ' ὧν τῇ μὲν ἐπωτίδι λαμβάνονται, τῷ δὲ αὐλίσκῳ τὸ τεθησαυρισμένον ὑγρὸν ἀποκρίνειν ηὐτρέπισται.

who invented this, Antigonides similarly, kantharoi from the shape, labronioi from the shape, lepastai from the shape, psykteres from the shape: kinds of drinking-cups; a Thericlean cup is that which has a cone-shaped upper part resting upon a spherical bottom, from which it is easy to drink; an Antigonian cup is that which without the spherical bottom tapers off to a point; a kantharos is that which is basin-like, covered over above with a similar lid, opened in the middle with a symmetrical mouth, and at the edge of the circumference opening with a spout from which one can drink; a labronios is a shield-shaped drinking-cup, from which the drinker can greedily (labros) take his fill; a lepaste is a pot-shaped drinking-cup with a single handle affording a grasp; a psykter (cooler) is a section of a cylindrical figure, resting below by a little pillar upon a cylindrical base, whereby it is easy for it both to stand and to be handled; a prochois, which is also an oinochoe (wine-pitcher), is a certain spherical vessel fitted with a single handle and a little spout, whereby they take hold of it by the handle, while by the spout it is made ready to pour out the stored liquid.

αἰσχύν. καὶ λέγειν· αισχύνομαι καὶ λέγειν, τὰς λεγομένας ἀμίδας φησὶν, αἵτινες οὔρου καὶ ἀφόδου εἰσὶ δοχεῖα.

I am ashamed even to speak: I am ashamed even to speak—he means the so-called chamber-pots (amides), which are receptacles for urine and excrement.

P. 190. ἐπώψατο· ἀντὶ τοῦ εἰς ὄψον ἐχρήσατο.

P. 190. used as a relish: instead of used for a side-dish (opson).

P. 192. ἀπέστω· ἀντὶ ἐξιστάσθω, ἀναχωρείτω.

P. 192. let him be away: instead of let him stand aside, let him withdraw.

ἁλύοι· ἀντὶ τοῦ ἐνευκαιρεῖ, ἐμμέριμνός ἐστιν, διὰ φροντίδος ἔχει, ἐνασχολεῖται.

should be restless: instead of spends his time in, is anxious, holds in care, is occupied with.

Editors' notes and page, col. 788

Footnotes

(30) ‹anchor: τὸ εἰλῆφθαι παρεχομένη› · call in col 788

Aut παρεχομένη. SCHINAS.

Or παρεχομένη. SCHINAS.

(printed under page 393)

Page

running head: MENS ALEXANDRINUS. 788
marginal letters: A ἀποθανόντος καὶ; B tiore manu; C τοῦ τοῦτο ἐφευρόντος,; D δὲ αὐλίσκῳ
old-edition numerals: (none)
other: A continues Ἀβδηρίτης... ἐκεῖσε from col 787 B; C continues P. 188. Θηρίκλειοι... from bottom of col 787; full-width heading across cols 787-788 above C cut off at left edge not set (...ΠΑΙΔΑΓΩΓΟΥ ΒΙΒΛΙΑ ΤΡΙΑ (29).); editors' matter: [Hoc scholium ab eadem recentiore manu... reliquimus.]; in cod. κατελεῶσιν; at foot: fol. 8, verso : Τοῦ ἐν ἁγίοις πατρὸς ἡμῶν Μαξίμου... τοπικὴ θεωρία. (continued from col 787 foot); (30) Aut παρεχομένη. SCHINAS.

PG 9:789

ἱππόθορον· εἶδος αὐλήματος παροξυντικὸν ἵπποις εἰς ὀχείαν.

Hippothoron: a kind of flute-tune provocative to horses for copulation.

P. 193. ἐν κυμβάλοις κ. τ. λ. Ἀρέθα· ἀλαλαγμὸς ἡ ἐπινίκιος εἴρηται βοή· τοῖς οὖν καθυπερτερήσασι τῶν σαρκικῶν ἀκαθαρσιῶν ἀκολούθως ὁ ἀλαλαγμὸς ἐπακολουθεῖ.

P. 193. with cymbals etc.: Of Arethas: the shout of victory has been called alalagmos; for those, therefore, who have prevailed over fleshly uncleannesses, the shout of victory accordingly follows.

P. 196. κιχλ. Κιχλίζουσι μὲν γυναῖκες, καχλάζουσι δὲ ἄνδρες.

P. 196. giggling: Women giggle (kichlizousi), whereas men guffaw (kachlazousi).

P. 199. ἐν τοῖς ὀνόμ. κ. τ. λ. Ὧν γάρ τις οὐκ αἰσχύνεται τοὺς λόγους, τούτων πολλῷ δήπουθεν οὐδὲ τὰ ἔργα.

P. 199. in the names etc.: For of those things of which one is not ashamed of the words, of these much less, surely, is he ashamed even of the deeds.

ὡς ἄρα οὔτε κ. τ. λ. Τοιοῦτό τι διὰ τούτων δηλοῦν βούλεται· ὡς οὐκ ἐν τοῖς ὀνόμασι τῶν μελῶν ἡ αἰσχρότης ἐνθεωρεῖται, οὐδὲ γὰρ ὁ μηρὸς, φέρε, οὐχ ἡ κνήμη αἰσχρόν τι παρεμφαίνει διὰ τοῦ ὀνόματος, ὡς οὐδὲ τὸ στόμα, οὐχ ἡ γλῶσσα, οὕτως οὖν οὐδὲ τὸ αἰδοῖον, ἀλλ' εἰ σκοπεῖν ἀκριβῶς χρὴ, καὶ σεμνότης τῷ ὀνόματι ἐπακολουθεῖ, αἰδοῦς ἄξιον ἀποφαίνουσα τὸ καθ' οὗ τοῦτο τέθειται· οὕτω γὰρ καὶ τὸν πατέρα καὶ τὸν ἄλλῳ τινὶ κρείττονα, ἀφ' οὗ καὶ ἡ παρ' Ὁμήρῳ Ἑλένη τὸ,

that therefore neither etc.: Something of this sort he wishes to signify through these words: that shamefulness is not beheld in the names of the members—for neither the thigh, say, nor the shin suggests anything shameful through the name, just as neither the mouth nor the tongue does—so therefore neither does the privy part (aidoion), but if one must look closely, reverence even accompanies the name, showing that to which this name has been given to be worthy of respect (aidos); for thus we also call a father and one who is superior in some other respect, whence also Helen in Homer (Il. 3.172) cries out:

αἰδοῖός τέ μοί ἐσσι, φίλε ἑκυρέ....

Revered you are to me, dear father-in-law....

ἀναβοᾷ· οὔκουν ἐν τοῖς ὀνόμασι τὸ αἰσχρὸν, ἀλλ' ἐν τῇ παραλόγῳ χρήσει ἐνθεωρεῖται ὡς κἀν τῷ στόματι κἀν τῇ γλώσσῃ τὰ σαπρὰ ἀναμάττουσι καὶ δυσώδη.

Not therefore in the names is the shameful beheld, but in the irrational use, just as both in the mouth and in the tongue they knead up foul and ill-smelling things.

P. 202. μὴ οὐράγει· ἀντὶ τοῦ μὴ ἔσχατος ἀνίστασο· οὐραγία γὰρ ἡ ἐφυστερίζουσα τάξις.

P. 202. do not bring up the rear: instead of do not rise up last; for the rearguard (ouragia) is the rank that lags behind.

P. 203. σιγὴ μὲν γὰρ κ. τ. λ. Γύναι, γυναιξὶν κόσμον ἡ σιγὴ φέρει.

P. 203. for silence etc.: Woman, silence brings adornment to women (Soph. Aj. 293).

γεγωνόν· οἱονεὶ τὸ μεγαλόφωνον, ἀφ' οὗ καὶ γεγωνίσκειν τὸ μεγαλοφωνεῖν.

loud-sounding: as it were loud-voiced, whence also gegoniskein means to cry aloud.

P. 204. μὴ δευτερώσῃς κ. τ. λ. Καὶ πῶς ἡ τοῦ Σαμουὴλ Ἄννα πολλάκις τὰ αὐτὰ τῆς εὐχῆς ἐπαναλαμβάνει, ἀλλὰ καὶ ἡμεῖς πολλάκις τλ, Κύριε, ἐλέησον, λέγοντες οὐκ ἀδόκιμοι κρινόμεθα· ἀλλ' οἶμαι μὴ τοῦτο παραγγέλλειν τὸ Λόγιον, ἴσως δὲ ταῦτα· Ὧν ὑπεσχόμεθα Θεῷ εὐθέως ἐκ προσευχῆς αὐτῆς ἐκτελεῖν, καὶ μὴ ἀναμένειν ἐκ δευτέρου τὴν αὐτὴν ὑπόσχεσιν ποιεῖσθαι, ὡσπερεὶ μέγα οἰομένους τὸ ἐν λόγοις τὴν χαρὰν ἀποπληροῦν, καὶ τῇ παρολκῇ τοῦ ἐπιτελεῖν τὸ γαῦρον ἐπιφαίνειν τοῦ ἀνυπάρκτου ἤθους.

P. 204. repeat not etc.: And how does Hannah the mother of Samuel many times repeat the same words of her prayer, and we too, saying many times the Lord, have mercy, are not judged reprobate? But I think the Oracle does not command this, but perhaps these things: To fulfil immediately from the prayer itself the things which we have promised to God, and not to wait to make the same promise a second time, as though thinking it a great thing to satisfy joy in words, and by delay of fulfilment to display the arrogance of an unsubstantial character.

P. 207. βρένθιον κ. τ. λ. Βρένθιον ἀπό τινος ἄνθους ἡδέος· μετάλλιον ἀπό τινος Μετάλλου, οὕτω καλουμένου, ὃς καὶ εὗρεν· πλαγγώνιον ἀπὸ Πλαγγῶνος τῆς ἐφευρηκυίας.

P. 207. brenthion etc.: Brenthion from a certain sweet flower; metallion from a certain Metallus, so called, who also invented it; plangonion from Plangon who invented it.

βάκκαρι (in cod. βάκκαριν)· εἶδος μύρου βαρβαρικοῦ.

bakkari (in the manuscript bakkarin): a kind of barbarian unguent.

P. 209. πολλοῦ τοίνυν κ. τ. λ. Πῶς ἐχρήσατο τῷ πολλοῦ δεῖ; Ἀντὶ γὰρ τοῦ μάλιστα, οἱονεὶ μάλιστα γὰρ δεῖ.

P. 209. far from it therefore etc.: How did he use πολλοῦ δεῖ (far from it)? For he used it instead of most of all, as it were for there is most need.

P. 213. στέφ. μὲν γυν. Ἀλλὰ καὶ ἀνδρὸς τὴν γυναῖκα· γυνὴ γὰρ ἀνδρεία, στέφανος τῷ ἀνδρὶ αὐτῆς, ἡ Γραφὴ λέγει.

P. 213. crown of a woman: Yea, and the wife is the crown of a husband; for a valiant woman is a crown to her husband, the Scripture (Prov. 12:4) says.

ἀμεριμν. ὁ στέφ. Οἶμαι καὶ τοῖς γαμοῦσι καὶ τοῖς ἀθλοῦσι ἀμεριμνίας δίδοσθαι τὸν στέφανον σύμβολον, τοῖς μὲν ἀφροδισίου φροντίδος, τοῖς δὲ καμάτων καὶ πόνων γυμναστικῶν.

the crown of freedom from care: I think that both to those marrying and to those contending in games the crown is given as a symbol of freedom from care—to the former from venereal anxiety, and to the latter from athletic toils and labours.

P. 216. γαυνάκας (sic)· εἶδος παχέος ὑποστρώματος, ὅ τινες καὶ καυνάκας φασὶν, ἐγκειμένου τοῦ νάκους τῷ ὀνόματι, ἵν' ᾖ γηνάκας, τὸ ὑπὸ γῇ διὰ παχύτητα ἐπιστρωννύμενον· τὴν τύλην λέγει.

P. 216. gaunakai (sic): a kind of thick under-bedding, which some also call kaunakai, fleece (nakos) being contained in the name, so that it would be genakas, that which is spread upon the ground (ge) because of its thickness; he means the mattress (tyle).

P. 219. παλιγγενεσίου οἰκονομίας κ. τ. λ. Οἱονεὶ τὸ νομίζειν οὐ διὰ ἀσέλγειαν τὰς θυγατέρας τῷ πατρὶ ἐπιμανῆναι, ἀλλὰ διὰ ἀπόγνωσιν ἀνδρὸς ἑτέρου, ἐπεὶ ἑωράκεισαν πυρποληθεῖσαν τὴν πόλιν, καὶ ὡς οὐκ ἐνὸν ἔτι ἀνδρὶ χρήσασθαι πρὸς τεκνογονίαν, πάντων ἄρδην ἀποτεφρωθέντων, εἰ μὴ τῷ πατρὶ, δι' οὗ ἡ τοῦ γένους τοῦ ἀνθρωπίνου διαδοχὴ διατηρηθείη· οὐκ ἀσελγείας οὖν ἕνεκεν ἡ πρὸς τὸν πατέρα διὰ τοῦ οἴνου τῆς ἀταμιεύτου ἐπιδόσεως πρὸς συνουσίας ἐπίῤῥωσις ὄρεξιν, ἀλλὰ τεκνογονίας ἔφεσις.

P. 219. of a dispensation of regeneration etc.: As it were, thinking that not through licentiousness did the daughters lust after their father, but through despair of any other husband, since they had seen the city burned with fire, and as it was no longer possible to have use of a husband for childbearing, all having been utterly reduced to ashes, except their father, through whom the succession of the human race might be preserved; not for the sake of licentiousness, therefore, was the strengthening of appetite for intercourse with their father through the unstinted giving of wine, but a desire for childbearing.

ἅλυες δὲ κ. τ. λ. ἅλυες οἱονεὶ ἐκλύσεις καὶ πρὸς τὸ δέον ἀπροσεξίαι.

and listlessnesses etc.: halyes, as it were relaxations and inattentions to duty.

P. 221. ἀφόδευσιν· τὸ τὴν κόπρον ἀποχετεῦον μέρος.

P. 221. evacuation: the part that drains off dung.

παιδεραστίας κ. τ. λ. ἐπιτευκτικώτερον οἶμαι

of pederasty etc.: more hitting the mark, I think,

Editors' notes and page, col. 789

Page

running head: 789 SCHOLIA IN PAEDAG
marginal letters: A Ιππόθορον· εἶδος; B Ὁμήρῳ Ἑλένη; C γοις τὴν χαρὰν; D μάτος, ὅ τινες
old-edition numerals: (none)
other: editors' matter: in cod. βάκκαριν; (sic); apparatus at foot (for note 31 in col 790): (31) Schinas legit ἴση.; ends mid-sentence across column break to col 790

PG 9:790

συμβολικῆς ἐμφανείας τὸ διὰ τὴν δειλίαν ἀπαγορεῦσαι τὴν τοῦ λαγὼ ἐδωδὴν, ἐπεὶ κατάφοβον τὸ ζῶον· μὴ χρῆναι τὸν εἰς Θεοῦ καταλεγέντα παράταξιν εὐπτόητον εἶναι, καὶ τοῖς τυχοῦσι τῶν ἐπερχομένων ἐκδειματούμενον.

than symbolic manifestation is the forbidding the eating of the hare on account of cowardice, since the animal istimorous: that one enrolled in the battle-line of God must not be easily scared and terrified by whatever happens to come upon him.

παταγγητικός· οἱονεὶ καταπεπτωκὼς τὴν λιγυφωνίαν.

clattering: as it were fallen down in clearness of voice.

P. 222. αἵ τε γὰρ θήλ. οὐκ ἀλλήλας βαίνουσαι δηλαδὴ, ἀλλὰ τοῖς ἀνδράσιν οὕτω παρέχουσαι ἑαυτάς· οὕτως Ἀναστάσιος ἐν τῷ εἰς τὴν πρὸς Κορινθίους Ἐξηγητικῷ.

P. 222. for the females: not mounting one another, clearly, but thus presenting themselves to the males; thus Anastasius in his Commentary on the Epistle to the Corinthians.

P. 223. πειρᾷν· οὐ πειρᾷν, ἀλλὰ περᾷν, ἀφ' οὗ καὶ τὶ περαίνειν· ἐμφαντικώτερον γὰρ τὸ περᾷν τοῦ πειρᾷν πρὸς τὸ τῆς λαγνείας αἰσχρόν.

P. 223. to attempt (peiran): not peiran, but peran (to penetrate), whence also perainein; for peran is more expressive than peiran with respect to the shamefulness of lust.

P. 225. μεμυκ. τῷ στόματι· εἰς ἀπόδειξιν σωφροσύνης τοῦτο ταῖς κυούσαις.

P. 225. with the mouth closed: this serves as a proof of modesty for pregnant women.

περὶ τὴν παιδοπ. κ. τ. λ. ταύτῃ φασὶ καὶ τὰς τῶν γυναικῶν ἀνδρομανεῖς τῷ συνεχεῖ τῆς παιδοποιίας σωφρονέστερον διατίθεσθαι, ἀμβλυνομένης τῆς ἐπιθυμίας τῷ κατακόπῳ τῆς φύσεως, ὅσον ἐκ τῶν τοκετῶν πέφυκε γίγνεσθαι.

concerning childbearing etc.: in this way they say that even women who are mad after men are disposed more modestly by continuous childbearing, their desire being blunted by the exhaustion of nature, so far as naturally arises from childbirths.

P. 226. ἐπίτασιν τῆς ὁμιλίας· οὐ περὶ τοῦ νομίμου γάμου λέγει, ἀλλὰ περὶ τῆς ἀφέτου καὶ πορνικῆς ὁμιλίας· ὁ γὰρ νόμιμος θραύει τῷ συνοικεῖν τῆς ἐπιθυμίας τὸν οἶστρον, καὶ ταύτῃ σωφρονεῖν κατεπείγει· τὸ γὰρ εἰς ἐξουσίαν προκείμενον ἀργὴν δείκνυσι τὴν ἐπιθυμίαν καὶ νωθεστέραν τὴν μεταχείρισιν εἰς ἀπόλαυσιν.

P. 226. tension of intercourse: he is speaking not about lawful marriage, but about unrestrained and fornication-like intercourse; for lawful marriage breaks the sting of desire by living together, and in this way urges to modesty; for that which lies open at one's disposal renders desire idle and the handling of enjoyment more sluggish.

P. 227. ἀστεῖος οὖν μάλα κ. τ. λ. Πλάτωνος ἐκ τοῦ πρώτου τῆς Πολιτείας.

P. 227. very charming therefore etc.: From the first book of Plato's Republic (329c).

P. 228. εὖ γοῦν τις εἴρ. Ἐπίκουρος οὗτος ἐν τῷ ἐπιγεγραμμένῳ Κύριε (sic) δόξαι, ἤτοι Ἐπικούρου φωναὶ ταῦτα καὶ ἕτερα λέγει τοιαῦτα.

P. 228. well at any rate someone said: This Epicurus, in the work entitled Principal (sic) Doctrines, or Sayings of Epicurus, says these and other such things.

P. 229. γυνὴ μισθία ἴση σιάλῳ· καὶ Σολομῶν· Τιμὴ πόρνης, ὅση καὶ ἑνὸς ἄρτου.

P. 229. a hired woman is equal to spittle: and Solomon (Prov. 6:26): The price of a harlot is as much as that of one loaf.

ὁ ἑταιριζόμενος αὐτόν· ὁ κατακόρως χρώμενος τῇ ἑαυτοῦ γαμετῇ· εἰ οὖν τὸ κατακόρως χρᾶσθαι μοιχεύειν ἐστὶν, τί ἂν εἴη τὸ πρὸς πολλὰς καὶ κατὰ ταυτὸν τὸ ἀσελγὲς ἐπιδείκνυσθαι; οὐκ οἶμαι τυγχάνειν ὀνόματα κακίας. Διά τοι τοῦτο οὐ τῶν πάνυ κατεγνωσμένων τῷ μὴ τέλεον σωφρονοῦντι, νομίμῳ χρῆσθαι γυναικὶ, ἑνὶ περιείργοντι προσώπῳ τὸ τῆς ἐπιθυμίας ἀνύποιστον.

he who prostitutes himself: he who uses his own wedded wife to excess; if therefore to use to excess is to commit adultery, what would it be to display licentiousness towards many women and at the same time? I do not think names of wickedness can be found for it. Wherefore it does not belong to the things altogether condemned for one who is not completely continent to use a lawful wife, confining to a single person the insupportableness of desire.

P. 230. μὴ δὴ ἅμα κ. τ. λ. Ἡροδότου τοῦτο· Ἅμα δὲ κιθῶνι ἐκδυομένῳ ἀποδύεται καὶ τὴν αἰδῶ γυνή.

P. 230. not indeed together with etc.: This is from Herodotus (1.8): Together with her tunic being put off, a woman puts off also her modesty.

P. 231. ἐπιτέτραπται τῷ γήμ. συμφώνως τοῦτο τῷ τοῦ θείου Παύλου· Βούλομαι νέας χήρας γαμεῖν, οἰκοδεσποτεῖν.

P. 231. it has been permitted to marriage: this is in agreement with the saying of the divine Paul (1 Tim. 5:14): I will that the younger widows marry, bear children, rule the house.

P. 233. κρώβυλον· τούτου μέμνηται τοῦ κρωβύλου καὶ Θουκυδίδης ἐν προοιμίοις τοῦ αʹ Πελοποννησιακῶν· ἐμπλοκῆς δὲ εἶδος ὁ κρώβυλος ἀπ' ἄκρων τριχῶν τοὺς πλοκάμους πρὸς κορυφὴν ἀνατείνων· εἶτα εἰς ὀξὺ ταύτας συνάγων χρυσῷ τέττιγι τετρημένῳ τὰς τρίχας ἐσφηκοῦτο, πρὸς τὸ συνεχομένας μὴ πάλιν διαῤῥεῖν πρὸς τὸ κάτω.

P. 233. top-knot (krobylos): Thucydides (1.6) also mentions this krobylos in the opening of the first book of the Peloponnesian War; and the krobylos is a kind of braiding, drawing the locks up from the ends of the hair towards the crown of the head; then bringing these together to a point, the hair was fastened with a pierced golden cicada, so that being held together it might not flow down again.

P. 234. ὅρα μὴ οὐκ ἄλλη κ. τ. λ. παρὸ εἴρηται τό·

P. 234. see lest not another etc.: wherefore it has been said:

Ἄλλος γυναικὸς κόσμος, ἄλλος ἀῤῥένων.

One is the adornment of a woman, another that of males.

κρύπτειν ὄμματα· τοῦτο μεταπεποίηται ἀπὸ τοῦ τραγικοῦ· ἐκεῖ γὰρ οὕτως εἴρηται· ἡ δὲ καὶ πεσοῦσα πολλὴν πρόνοιαν παρέσχεν κοσμίως πεσεῖν,

to hide eyes: this has been altered from the tragic poet (Eur. Hec. 568-570); for there it is said thus: and she even in falling took great forethought to fall becomingly,

Κρύπτουσ' ἃ κρύπτειν ὄμματ' ἀῤῥένων χρεών.

Hiding what things it is right to hide from the eyes of males.

P. 235. ἡ Ἀποκαλ. ἡ Ἰωάννου Ἀποκάλυψις τοῦ θεολόγου.

P. 235. the Apocalypse: the Apocalypse of John the Theologian.

Σαρδηνιακόν· τὸ Βένετον λεγόμενον.

Sardinian: that which is called Venetian blue.

μυροβ. μυροβαφῆ τοῦτον λέγει διὰ τὸ ἐκ κρόκου μολύνεσθαι· ἔστι δὲ ὕφασμα λεπτόν τε καὶ ἀραιόστημον.

unguent-dyed: he calls this unguent-dyed because of being stained with saffron; and it is a fabric both thin and of loose warp.

P. 236. ἱματισμῷ διαχρ. Ἀρέθα· οὐ περὶ ἱματικοῦ κόσμου βούλεται λέγεσθαι ταῦτα, ἀλλὰ περὶ τοῦ τῇ ψυχῇ περιπεφυκότος ἐξ ἀρετῶν κόσμου· καὶ ὅτι τοῦτο, δῆλον ἀφ' ὧν φησί· Πᾶσα ἡ δόξα τῆς θυγατρὸς τοῦ βασιλέως ἔσωθεν· καίτοι τοῦ ἔξωθεν καὶ ὁρωμένου ἱματισμοῦ τὴν δόξαν ἐπισυρομένου, οὐ τοῦ ἐντός τε καὶ τῇ τῶν ἔξω ἐπιβολῇ ἀδηλουμένου· ἐντεῦθεν καὶ

P. 236. in vesture wrought with gold: Of Arethas: he wishes these things to be spoken not concerning vestiary adornment, but concerning the adornment of virtues grown around the soul; and that this is so is clear from what he says: All the glory of the King's daughter is within (Ps. 44:14); although the outer and visible vesture draws glory after it, not that which is within and hidden by the covering of outer things; hence also

Editors' notes and page, col. 790

Footnotes

(31) ‹anchor: Τιμὴ πόρνης, ὅση› · call in col 790

Schinas legit ἴση.

Schinas reads ἴση.

(printed under page 394)

Page

running head: OLIA IN PAEDAGOGUM. 790
marginal letters: A συμβολικῆς ἐμφανείας; B ἐπιθυμίας τῷ; C ὀνόματα κακίας.; D Ἄλλος γυναικὸς
old-edition numerals: (none)
other: begins mid-sentence from col 789; editors' matter: (sic); note (31) printed at foot of col 789; ends mid-sentence across column break to col 791

PG 9:791

τοῖς χρυσοῖς κροσσωτοῖς φησι τοῦτον διάδηλον γίνεσθαι, τί τοῦτο λέγων, εἰ μὴ τὴν ἔκφανσιν τούτων, ὅτε δὴ καὶ γένοιτο, τιμαλφέστατον ἅτε χρυσὸν χρηματίζειν, τὴν ἔκφανσιν διὰ τοῦ κροσσου παριστῶν· ἀκροτελεύτιον γὰρ ὁ κροσσός.

by the golden fringes he says this adornment becomes manifest—meaning what by this, if not that the manifestation of these virtues, whenever indeed it takes place, is most precious like gold, representing the manifestation through the fringe? For the fringe is the outermost border.

P. 237. ἐξανθιστέον· ἀλλ' οὐ τὸ μόνιμον μεταδιώκουσαι τοῦτο δρῶσιν, ἀλλὰ τὸ λαμπρὸν καὶ ἐπαγωγὸν καὶ πρὸς ἀλαζονείαν ἀποκλῖνον καὶ τέρψιν.

P. 237. must be dyed with bright colours: yet not pursuing what is lasting do they do this, but what is bright and alluring and inclining towards ostentation and pleasure.

ξυστίδας καὶ τὰς ἐφαπτ. ἡ μὲν ξυστὶς ἱμάτιον λαμπρὸν, λεπτὸν πάνυ, παρὸ καὶ ξυστὶς εἴρηται παρὰ τὸ οἱονεὶ ἐξέσθαι τῇ λεπτότητι· ἡ δὲ ἐφαπτὶς ταὐτὸ μὲν τῇ χλαίνῃ (περιβλήματα γὰρ ἄμφω μανδυώδη ἐπὶ τοῖς ἱματίοις ἀναβαλλόμενα), πολυτελεστέρα μέντοι ἡ ἐφαπτὶς τῆς χλαίνης.

xystides and ephaptides: the xystis is a bright, very thin cloak, wherefore it has also been called xystis from being as it were planed down (exesthai) in thinness; while the ephaptis is the same as the chlaina (for both are mantle-like wraps thrown over the garments), yet the ephaptis is more costly than the chlaina.

παρεμέτρει· ἀντὶ παρεῖχεν· οἱονεὶ σύμμετρον τὴν χρείαν παρέχουσαν.

measured out: instead of furnished; as it were furnishing the use in due measure.

P. 238. σύρειν τὰς ἐσθῆτας κ. τ. λ. ὡς οἱ μεμηνότες νῦν Νικολαΐται, αὐτὸν τὸν κακοδαίμονα καθηγεμόνα μιμούμενοι.

P. 238. to trail their robes etc.: like the frantic Nicolaitans now, imitating their wretched leader himself.

κἂν τὸν ποδήρη τις κ. τ. λ. τὸν ἱερατικόν φησι τὸν τοῦ νόμου· ἀλλ' ὁ μὲν σύμβολον ἦν μυστικόν· ἐδήλου γὰρ, οἶμαι, μηδὲν συμφανὲς εἶναι τοῖς βεβήλοις τῶν τῷ θείῳ ὑπ' αὐτῶν ὀργιαζομένων χρεῶν, εἴ γε οἱ πόδες διέξοδον αἰνίττονται πράξεως· καθὸ καὶ Δαυῒδ ἐπιτηρεῖσθαι ἤτοι φυλάττεσθαι τὴν πτέρναν ὑπὸ τῶν πονηρῶν παροίκων φησὶν, Αὐτοὶ, φάσκων, τὴν πτέρναν μου φυλάξουσι καὶ ἀλλαχοῦ τὴν ἀνομίαν πεφοβῆσθαι τῆς πτέρνης ἐν τῇ πονηρᾷ ἡμέρᾳ ὁ αὐτὸς ἐποικτιζόμενος.

even if someone mentions the robe reaching to the feet etc.: he means the priestly robe of the Law; but that was a mystic symbol: for it signified, I think, that none of the sacred offices celebrated by them to the Divine is manifest to the profane, since the feet riddle the course of action; according as David also says that his heel is watched or guarded by wicked neighbours, saying, They themselves shall mark my heel (Ps. 55:7), and elsewhere the samelaments that he feared the iniquity of his heel in the evil day (Ps. 48:6).

τὰς Λακαίνας φασὶ κ. τ. λ. ἃς καὶ φανομηρίδας ἔλεγον παρὰ τὸ φαίνειν τοὺς μηρούς· ἕτεροι δέ φασι, μὴ ἐπιγουνίδας ἔχειν ταύτας στολὰς, ἀλλὰ ποδήρεις μὲν, ἀῤῥάφους δὲ τὰ παρ' ἑκάτερα, ὡς βαδιζουσῶν διαστέλλεσθαι τὸ ἱμάτιον κατὰ τοὺς μηροὺς καὶ φαίνεσθαι παρέχειν αὐτούς.

they say the Laconian women etc.: whom they also called thigh-showers (phanomerides) from showing their thighs; and others say that these robes did not reach only to the knees, but reached to the feet indeed, yet were unsewn on either side, so that as they walked the garment parted at the thighs and allowed them to be seen.

οὐ δημόσιος· εἶπε γάρ τις τοῦτο τὸν πῆχυν θεασάμενος Λακεδαιμονίας γυναικὸς καὶ ἀντήκουσε τὸ, Ἀλλ' οὐ δημόσιος· ἐπεὶ καὶ ἀχειριδώτους ἐφόρουν χιτῶνας, ὥστε φαίνεσθαι ἄνωθεν ἀπὸ τῶν ὤμων βραχίονα καὶ καρπὸν, καὶ τοῦτο δῆλον ἀπὸ τῶν παλαιοτέρων ἀγαλμάτων καὶ τῶν εἰκόνων τῶν γυναικείων· ἐλέγοντο δὲ αἱ ταύτῃ χρώμεναι τῇ στολῇ τῇ ἀχειριδώτῳ δωρίζειν, ἐπεὶ καὶ Δωριεῖς οἱ Λάκωνες· ὥσπερ ἀπ' ἐναντίας αἱ χειριδωτοῖς χρώμεναι ἰωνίζειν· ἦσαν δὲ αὗται αἱ Ἀθηναίων γυναῖκες· Ἴωνες γὰρ Ἀθηναῖοι πρὸ τοῦ τὴν Ἰωνίαν ἀποικίσαι ἐκαλοῦντο· ἐποίουν δὲ τοῦτο, Λακεδαιμόνιοι μὲν, καὶ τὰς γυναῖκας ἀνδρίζοντες, Ἀθηναῖοι δὲ, ἐκθηλύνοντες.

not public: for someone said this upon seeing the forearm of a Lacedaemonian woman, and heard in reply, But it is not public; since they also wore sleeveless tunics, so that from the shoulders above both arm and wrist were visible, and this is clear from the older statues and figures of women; and the women who used this sleeveless robe were said to dress in Dorian fashion (dorizein), since the Laconians also are Dorians; just as on the contrary those who used sleeved tunics were said to dress in Ionian fashion (ionizein), and these were the women of the Athenians—for the Athenians were called Ionians before they colonized Ionia; and the Lacedaemonians did this making even their women masculine, whereas the Athenians did it making them effeminate.

ἐπεσκ. ἐπεσκιάσθαι καλῶς εἶπεν· κεχαλασμένῳ γὰρ τῷ κεκρυφάλῳ ἐπισκιάζουσι τὸ πρόσωπον, ὡς μὴ προχείρως ὁρᾶσθαι καὶ ἀνεμποδίστως βαδίζειν ἢ ὁτιοῦν ἄλλο πράττειν, ἃ κατακεκαλυμμένου του προσώπου οὐκ ἔστι ποιεῖν.

shaded over: he said shaded over well; for with the head-net let down they shade the face, so as not to be readily seen and yet to walk unhindered or do anything else whatsoever, which cannot be done when the face is completely covered up.

ἐπὶ τὸ πρόσ. ἀπὸ τραχήλου γὰρ μέχρι ποδῶν αἱ παλαιαὶ γυναῖκες τὴν πορφύραν τοῖς ἐμπροσθίοις μέρεσι τῶν ἱματίων ἐνύφαινον ἅτε τενίαν (ὃ νῦν ἔστιν ἰδεῖν ἐπὶ τῶν λεγομένων καμισίων τῶν κουβικουλαρίων), ὥστε ὁ τὴν πορφύραν σπεύδων ἰδεῖν τοῦ γυναικείου ἱματίου, ἐπὶ τὸ πρόσωπον τῆς φορούσης τὰς ὄψεις ἀπήρειδεν.

towards the face: for from neck to feet the ancient women wove the purple stripe into the front parts of their garments like a ribbon (which can now be seen on the so-called shirts of the chamberlains), so that he who hastened to see the purple of the woman's garment fixed his eyes upon the face of her who wore it.

P. 240. ἀλειπτῷ· τῷ βεβαμμένῳ· ἀλείφεται γὰρ τὰ βαπτόμενα τῶν ὑποδημάτων.

P. 240. bedaubed: dyed; for shoes that are dyed are smeared over.

βλαύταις· ξύλινα ὑποδήματα σανδαλοειδῆ.

with slippers (blautai): wooden sandal-like shoes.

P. 241. πελίους· πελιὸν χρῶμα λέγεται τὸ μὴ ἄγαν λευκόν· τοιοῦτοι δὲ οἱ σαρδόνυχοι καλούμενοι λίθοι, οἵ γε φυσικοί· οὐ γὰρ ἄγαν ἔχουσι λαμπρὸν τὸ λευκὸν, εἰ μή που οἱ τεχνητοὶ, εἰ βούλει δὲ καὶ οἱ σαπφειροι· καὶ γὰρ κἀκεῖνοι πρὸς τῷ λευκῷ μετὰ τοῦ φαιοῦ εἰσι· χλωροὶ δὲ λίθοι πολλοὶ, οἵ τε ἰάσπιδες καὶ οἱ σμάραγδοι καὶ ἄλλοι πολλοί· τῆς δ' ἀπεξενωμένης θαλάττης ἐκβράσματα οἱ λεγόμενοι μάργαροι· ἐκ γὰρ του Περσικοῦ κόλπου τῶν ὀστρείων εἰσίν· ἐκ ψυγμάτων δὲ γῆς πάντες οἱ λίθοι οἱ τίμιοι, οἵ τε γὰρ λυχνῖται τοιοῦτοι καὶ οἱ ἄνθρακες καὶ οἱ ἀμέθυ-

P. 241. livid: the colour that is not very white is called pelion; and such are the stones called sardonyxes, at least the natural ones—for they do not have the white very bright, unless perhaps the artificial ones—and if you will, the sapphires also; for those too incline to white mixed with dusky grey; and green stones are many, both jaspers and emeralds and many others; and the so-called pearls are cast-up products of the estranged sea, for they are from the oysters of the Persian Gulf; and all precious stones are from condensations of earth, for such are both rubies (lychnitai) and carbuncles and amethy-

Editors' notes and page, col. 791

Footnotes

(32) ‹anchor: ἃ κατακεκαλυμμένου› · call in col 791

Fortasse ἐκκαλυμ. vel ἀποκεκ. SCHINAS

Perhaps ἐκκαλυμ[μένου] or ἀποκεκ[αλυμμένου]. SCHINAS

(printed under page 395)

(33) ‹anchor: πελιούς· πελιὸν› · call in col 791

Cod. πέλιον. Scribendum est πελίον vel πελιόν. IDEM.

The codex has πέλιον. Write πελίον or πελιόν. THE SAME (Schinas).

(printed under page 395)

(34) ‹anchor: τῶν ὀστρείων› · call in col 791

Cod. ὀστρίων.

The codex has ὀστρίων.

(printed under page 395)

Page

running head: 791 CLEMENS ALEXANDR
marginal letters: A τοῖς χρυσοῖς; B τὸν τοῦ νόμου·; C καρπὸν, καὶ τοῦτο; D τὰς ὄψεις ἀπήρειδεν.
old-edition numerals: (none)
other: begins mid-sentence from col 790; apparatus at foot: (32) Fortasse ἐκκαλυμ. vel ἀποκεκ. SCHINAS (33) Cod. πέλιον. Scribendum est πελίον vel πελιόν. IDEM. (note 34 is at foot of col 792); last word ἀμέθυ- split across column break to col 792

PG 9:792

σοι· πρὸς τούτοις καὶ οἱ βυρίλλιοί τε καὶ σμάραγδοι καὶ ὑάκινθοι καὶ πάντες σχεδόν· οἵ γε μὴν τόπαζοι, εἴ τι χρὴ πείθεσθαι Ἀγαθαρχίδῃ τῷ τὰ περὶ τῆς Ἐρυθρᾶς ἱστορήσαντι θαλάσσης, μέσον ἀνευρίσκονται τῶν παραλίων ταύτῃ πετρῶν.

sts; besides these both beryls and emeralds and jacinths and almost all; topazes, however, if one must believe Agatharchides who wrote the history of the Red Sea, are found in the midst of the coastal rocks there.

περιστ. περιστέγει ἀντὶ τοῦ περικαλύπτει, περιέχει.

covers round: peristegei instead of covers around, encloses.

P. 242. ἐκδεχόμεθα· οἱονεὶ ὑπολαμβάνομεν, νοοῦμεν.

P. 242. we receive: as it were we understand, we conceive.

αἱ δέ· τοῦτο τῷ ἄνω ἀποδοτέον τῷ οὐκ αἰσχύνονται, ἵν' ᾖ· καὶ οὐκ αἰσχύνονται μὴ συνιεῖσαι πνευματικῶς ἤτουν συμβολικῶς εἰρημένα· τὴν κτίσιν, τὰς πύλας, τοὺς λίθους, τὰς χρόας τῶν λίθων.

and they: this must be referred to the phrase above, they are not ashamed, so that it may be: and they are not ashamed at not understanding things spoken spiritually or symbolically—the foundation, the gates, the stones, the colours of the stones.

προφερόμεναι· ὡς ταῦτα δῆθεν τῶν γυναικῶν προφερουσῶν. — Τὸ ἑξῆς οὕτως· ὅλαι περικεχήνασι τὸν θαυμάσιον λογισμὸν προφερόμεναι· ὅν φησι καὶ ὁ Θεὸς ἔδειξε τίμιον τῆς κτιζομένης πόλεως κόσμον, ὃς καὶ πάρεστί μοι· διὰ τί μὴ τρυφήσω;

putting forward: as though the women forsooth were putting these things forward as an excuse. — The sequence is thus: they are wholly agape for them, putting forward the admirable reasoning: which, she says, God also showed as the precious adornment of the city being founded, which is also present to me; why should I not live luxuriously?

P. 258. Ναρκίσσῳ· φασὶ Νάρκισσον τοῦτον παῖδα γενέσθαι διαφέροντα κάλλει τῶν ἡλικιωτῶν· τοῦτον αἰσθόμενον τοῦ ἑαυτοῦ κάλλους ἔρωτι ἁλῶναι αὐτὸν ἑαυτοῦ· ἵνα δή τι τὸν πόθον ἀναπληροῖ, πηγαῖς ἑαυτὸν καὶ φρέασιν ἐφεδράζειν, ὡς ἂν ἔχοι ἀποῤῥέον τοῖς ὕδασιν εἴδωλον ἑαυτοῦ καθορῶν, τὸν παράλογον ἔρωτα θεραπεύειν· ὁ δὲ τοῖς τοιούτοις θεάμασι προσκείμενος λιπαρώτερον λανθάνει γε πρὸς φρέατι ὀλισθήσας ὕδατος πλήρει, καὶ οὕτω τυχὼν ὧν ἠπείγετο λαβεῖν ἀπώλεσε τὴν ζωήν.

P. 258. Narcissus: they say this Narcissus was a boy surpassing his peers in beauty; and that having perceived his own beauty he was seized with love of himself; and in order that he might in some way satisfy his longing, he seated himself beside springs and wells, so that beholding his own image reflected in the waters he might solace his irrational love; and applying himself too persistently to such sights, he slipped unawares beside a well full of water, and thus having obtained what he was hastening to grasp, he lost his life.

P. 259. σαφέστατα κ. τ. λ. προσφόρως ἐξελάβετο τοῦτο, κἂν οὐχ οὕτως ἔχῃ τὸ ἀκριβές.

P. 259. most clearly etc.: suitably did he take this, even though in strict accuracy it is not so.

P. 261. μαστ. τρ. μαστίχην τρώγοντες, μασώμενοι μαστίχην, δῆθεν τοῦ ἀποκαθαίρειν τὸν ῥύπον τῶν ὀδόντων.

P. 261. chewing mastic: eating mastic, chewing mastic, forsooth in order to cleanse away the filth of the teeth.

μετωποσκόπους· τοὺς φυσιογνώμονας λέγει.

forehead-inspectors: he means the physiognomists.

P. 262. οὐ γὰρ δεινὸν κ. τ. λ. τῷ διπλασιασμῷ τὴν ἀγανάκτησιν ἐπιστώσατο ὅσης τοιοῦτό τι παριστῶν οὐ δεινὸν, οὐ δεινὸν ἄνδρα γέροντα ὄντα, τὸ εἶναι βούλεσθαι ἐπὶ δόκησιν ἐκφέρειν.

P. 262. for is it not terrible etc.: by the doubling he confirmed how great his indignation was, presenting something of this sort: is it not terrible, is it not terrible that a man, being old, should wish to carry out his being for mere appearance?

P. 263. κάλλεσιν (in cod. κόλλεσιν)· κόλλεον γὰρ τὸ ὑπὲρ κεφαλῆς κτενοειδὲς ἐρυθρὸν σαρκίον τῶν ἀλεκτρυόνων.

P. 263. wattles (in the manuscript kollesin): for kolleon is the comb-like red piece of flesh above the head of cocks.

ἐκτιλτέον· τί τοῦτο φὴς, μακάριε Κλήμης, μὴ κείρεσθαι μηδὲ ξυρεῖσθαι τοὺς ἄνδρας; καὶ μὴν ὁ Παῦλος γυναιξὶ μὲν αἰσχρὸν τοῦτο προσεῖπεν, ἀνδράσι δὲ οὔ· εἰ δὲ οὐκ αἰσχρὸν, οὐδὲ κωλυτέον. Τίς οὖν ἡ ἄκαιρος αὕτη καὶ πολυπράγμων ἐθελακρίβεια, ἥτις καλὴ μὲν, ἀλλὰ τοῖς πάνυ τὸν βίον ἐκδεδρακόσιν, οὐ μέντοι καὶ τοῖς πολιτεύειν ἐπανῃρημένοις Χριστιανοῖς; σὺ δὲ μηδὲν τούτων διαστειλάμενος ἁπαξάπαντας τούτοις ὑπάγεις Χριστιανούς· ἀδικοδοξοῦντος ὁ τρόπος.

must be plucked out: why do you say this, blessed Clement, that men should neither have their hair cut nor be shaved? And yet Paul (1 Cor. 11:6) called this shameful for women indeed, but not for men; and if it is not shameful, neither is it to be forbidden. What then is this unseasonable and meddlesome affectation of strictness, which is fine indeed, yet only for those who have altogether fled from the world, and not for Christians who have undertaken to live in civil society? Whereas you, having made none of these distinctions, subject all Christians without exception to these rules; this is the manner of one who holds a wrong opinion.

P. 264. λορδουμένους· οἱονεὶ τὰ ὀπίσθια τῶν ψυῶν συνιζάνοντας, τὰ στήθη προεξανιστᾷν προπετῶς· τοιοῦτο γὰρ ὁ λορδὸς σημαίνειν βούλεται, ἀντίθετος ὢν τῷ κυρτῷ, ὃν ἡ συνήθεια στηθόκυρτον οἶδε καλεῖν.

P. 264. hollow-backed (lordoumenous): as it were sinking in the hinder parts of the loins, so as to thrust out the chest forward; for some such thing lordos wishes to signify, being opposite to kyrtos (hump-backed), whom common usage knows how to call chest-humped (stethokyrtos).

εἰς ὕβριν ἡδ. ἔοικεν ὁ σοφὸς οὗτος διδάσκαλος διὰ τὴν τοσαύτην τῆς ὕβρεως ὑπερβολὴν, ἐπὶ τὸ πάντη σκληρότατον τὴν διδασκαλίαν προενεγκεῖν, ἀπ' ἐναντίας χωρῶν τῶν ἐκδεδιῃτημένων τούτων ἐθῶν τε καὶ παμμιάρων, ὡς ἂν τῶν πληκτικῶς ταῖς ἑαυτῶν ἀκοαῖς ὑποβαλόντων τοὺς λόγους βουλομένων πείθεσθαι τῷ διδασκάλῳ· εἶτα τοῦ ἄκρου ἀποστοχούντων, ἡ πρὸς τὸ μέσον αὐτοῖς συνενέγκοι κατευστοχία.

into outrage of pleasure: this wise teacher seems, on account of such great excess of outrage, to have carried forward his teaching to the utterly harshest extreme, proceeding in the opposite direction to these dissolute and all-polluted customs, so that when those who have impressively subjected his words to their own ears wish to obey the teacher, and then fall short of the extreme, hitting the mark of the mean may profit them.

ἀνδρίζονται κ. τ. λ. τὰς μιαρὰς τριβάδας λέγει, ἃς καὶ ἑταιριστρείας καὶ Λεσβίας καλοῦσι.

play the man etc.: he means the polluted tribads, whom they also call hetairistriai and Lesbians.

P. 266. Οὐ γὰρ θέμις ἐκτῖλαι· καὶ μὴν ἀρτίως οἱ Ῥωμαίων ἱερεῖς, ὥς τι τῶν ἐξαιρέτων ἀποξυροῦνται τὸ γένειον.

P. 266. For it is not lawful to pluck out: and yet nowadays the priests of the Romans, as something special, shave off their beard.

P. 269. Ἀγύρταις καὶ μητραγ. ἀγύρται μὲν οἱ ἔργον ποιούμενοι τὸ τὰς ἀγυιὰς περινοστεῖν φλυαρίας τε συνείρειν· μητραγύρται δὲ οἱ τῇ μητρὶ τῶν θεῶν, τῇ Ῥέᾳ, ἀνακείμενοι γοητειῶν εἰσηγηταὶ καὶ

Editors' notes and page, col. 792

Footnotes

(35) ‹anchor: ἃς καὶ ἑταιριστρείας› · call in col 792

Lege ἑταιριστρίας. SCHINAS

Read ἑταιριστρίας. SCHINAS

(printed under page 395)

Page

running head: ENS ALEXANDRINUS. 792
marginal letters: A σοι· πρὸς τούτοις; B γενέσθαι διαφέροντα; C τὸ ὑπὲρ κεφαλῆς; D ἀπ' ἐναντίας χωρῶν
old-edition numerals: (none)
other: begins mid-word from col 791; editors' matter: in cod. κόλλεσιν; misprint as printed: ἤτουν (for ἤτοι); apparatus at foot: (34) Cod. ὀστρίων. (for note 34 in col 791) (35) Lege ἑταιριστρίας. SCHINAS; ends mid-sentence across column break to col 793

PG 9:793

φίλτρων δῆθεν συσκευασταὶ, οὓς καὶ Γάλλους καλοῦσιν, ἀποκόπους ὄντας τῶν γεννητικῶν μορίων καὶ πρὸς τὰ αἰσχήμονα πάθη ἑτοιμοτάτους.

concocters of love-potions forsooth, whom they also call Galli, being castrated of their generative parts and most ready for shameful passions.

P. 270. Τὴν δὲ ἁγνείαν· δοκῶ μοι τοῦτο ὑπερβολὴν ἐμφαίνειν αἰσχρότητος, ἣν καὶ ὁ μακάριος ἀπόστολος Παῦλος ὑπέφηνεν διὰ τοῦ εἰρηκέναι· Αἵ τε θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν, προφάσει τοῦ ἀνέπαφοι εἶναι ἀνδρείων μορίων κατὰ τὴν τοῦ θήλεος χρῆσιν, ἁγνείας δήπουθεν χάριν.

P. 270. And chastity: this seems to me to indicate an excess of shamefulness, which the blessed Apostle Paul also indicated by having said: For their females changed the natural use into that which is against nature (Rom. 1:26), under the pretext of being untouched by male parts according to the use of the female, for the sake of chastity forsooth.

P. 271. Μελιταίου· Μελιταῖον κυνίδιον, μικρὸν, ὃ ναννούδιον καλοῦσι κατὰ στέρησιν τοῦ ἄνω ἰέναι· (ἔστι γὰρ ὑποκοριστικὸν τοῦ νάννος)· νάννον δὲ τὸν μικρόν φασιν ἄνθρωπον· Μελιταῖον δὲ λέγεται, ὅτι ἀπὸ Μελίτης ἐστὶ τῆς νήσου, ἥ ἐστιν ἐν τῷ Τυῤῥηνικῷ πελάγει.

P. 271. Maltese: a Maltese lap-dog, small, which they call nannoudion by privation of going upward (ano ienai)—for it is a diminutive of nannos, and they call a small man a dwarf (nannos); and it is called Maltese because it is from the island of Melita, which is in the Tyrrhenian Sea.

P. 272. Ἐσχαρίδες· ἃς νῦν ἀρούλας καλοῦσιν· ἐπιτευκτικώτερον δὲ, τὰ κατζία οὕτω νῦν καλούμενα λέγειν.

P. 272. Braziers (escharides): which they now call little pans (aroulai); and more hitting the mark is to say the chafing-dishes now called katzia.

P. 273. Ἀποδυσάμεναι κ. τ. λ. Ἡροδότου τοῦτο ἐπὶ τῆς Κανδαύλου γυναικός.

P. 273. Having stripped off etc.: This is from Herodotus (1.8) concerning the wife of Candaules.

P. 274. Κινύρα· Κυπρίων βασιλεὺς ὑπερβάλλων πλούτῳ· οὗτος ἱστορεῖται κατὰ χόλον Ἀφροδίτης βιασθῆναι τῆς αὐτοῦ θυγατρὸς Μύῤῥας, ἐξ ἧς Ἄδωνις.

P. 274. of Cinyras: king of the Cyprians surpassing in wealth; this man is recorded through the wrath of Aphrodite to have forced his own daughter Myrrha, from whom was born Adonis.

ἀπειροκαλίας· τοῦτο καὶ ἐπὶ τοῦ ἀπείρως ἔχοντος τοῦ ἀγαθοῦ εἴρηται καὶ ἐπὶ τοῦ ὑπερβάλλοντος τῷ καλῷ· πλεονάζει δὲ ἡ τοῦ προτέρου χρῆσις.

of vulgarity (apeirokalia): this has been said both of one who is unacquainted with the good and of one who exceeds in what is fine; but the use of the former sense predominates.

P. 272. Ὑπὸ τὴν ῥάμνον· ἄρκευθον ἡ Γραφὴ λέγει, καὶ ὀλυρίτην ἄρτον· ὄλυρα δέ ἐστιν ὃ οἱ πολλοὶ β.μιον καλοῦσιν.

P. 272 [275]. Under the buckthorn: the Scripture (3 Kgs. 19:4, 6) says a juniper-tree, and a cake of olyra; and olyra (spelt) is what the many call b.mion [bamion].

ἐγκρυφίας· ὁ ὑπὸ τῇ σποδῷ ὀπτώμενος ἄρτος ἐγκρυφίας εἴρηται παρὰ τὸ τῇ σποδῷ κρυπτόμενος ὀπτᾶσθαι.

ash-cake (enkryphias): the loaf baked under the ashes has been called enkryphias from being baked hidden (kryptomenos) in the ashes.

P. 277. ὁμολογεῖ γὰρ ἡ Γραφὴ κ. τ. λ. καὶ πῶς ἀλλαχοῦ οὐκ ὠφελήσει, φησὶν, ὑπάρχοντα ἐν ἡμέρᾳ κακῇ;

P. 277. for the Scripture confesses etc.: and how elsewhere does it say, Riches shall not profit in the day of wrath (Prov. 11:4)?

Editors' notes and page, col. 793

Footnotes

(36) ‹anchor: call not in the page-foot image› · call in col 793 (not visible)

Cod. νανούδιον et νάνος.

The codex has νανούδιον and νάνος.

(printed under page 396)

(37) ‹anchor: οἱ πολλοὶ β.μιον› · call in col 793

Fortasse βάμιον

Perhaps βάμιον

(printed under page 396)

Page

running head: 793 SCHOLIA IN PAEDAG
marginal letters: A φίλτρων δῆθεν; B ἐπὶ τῆς Κανδαύλου
old-edition numerals: (none)
other: begins mid-sentence from col 792; apparatus at foot: (36) Cod. νανούδιον et νάνος. (37) Fortasse βάμιον

PG 9:794

βδαλλομένους· βδάλλειν τὸ ἀμέλγειν παρὰ τὸ βίᾳ ἐκθλιβόμενον ἀλδίσκειν τὸ γάλα.

being milked: bdallein means to milk, from the milk's growing (aldiskein) when squeezed out by force (bia).

ἀναγνώτω· ἀναγνώτω καὶ τό· Οὐ λιμοκτονήσει Κύριος ψυχὴν δικαίου, καὶ γνώτω ὡς οὐ περὶ αἰσθητῶν ἄρτων ὁ λόγος οὗτος.

let him read: let him read also this: The Lord will not famish the soul of the righteous (Prov. 10:3), and let him know that this saying is not about sensible loaves.

P. 278. κεῖνος μὲν πανάρ. εὐφυέστατα τὸ Ἡσιόδειον παρῴδησεν.

P. 278. that man is altogether best: most cleverly did he parody the Hesiodic line (Works and Days 293).

P. 283. φαινίνδα παιδιάν· παιδιὰ ἡ φαινίνδα τοιαύτη· σφαῖραν κρατῶν τις τῶν παιζόντων παίδων, εἶτα ἑτέρῳ προδεικνὺς ταύτην, ἑτέρῳ αὐτὴν ἐπέπεμπεν. Ὠνόμασται δὲ ἢ ἀπὸ Φαινίνδου τοῦ πρώτου εἰπόντος ἢ ἀπὸ τοῦ φενακίζειν, ὅ ἐστιν ἀπατᾷν, καὶ γὰρ ἠπάτα ὁ ἑτέρῳ μὲν δείξας, ἑτέρῳ δὲ ἐπιδούς.

P. 283. the game of phaininda: the game of phaininda is of this sort: one of the boys at play, holding a ball and then making a feint of showing it to one boy, threw it to another. And it has been named either from Phainindus who first spoke of it, or from phenakizein, which means to deceive, for indeed he who showed it to one and gave it to another deceived.

ἀγρόνδε· ἀντὶ τοῦ εἰς ἀγρόν.

to the country: instead of into the country.

P. 284. τὸ γεγωνόν· τὸ μεγαλοφώνως καὶ τορῶς· γεγωνὸν γὰρ λέγεται τὸ μέγα φθέγμα.

P. 284. loud-sounding: loudly and piercingly; for a loud utterance is called gegonon.

P. 289. γεγυμνωμένους· in marg. ἐγγεγλυμμένους.

P. 289. stripped naked: in the margin, engraved.

τῇ παλινῳδίᾳ· οὐ πάνυ κυρίως τὸ τῆς παλινῳδίας ἐπὶ τοῦ σχήματος τῆς ἀναδιπλώσεως ἔταξεν.

by the palinode: not very properly did he apply the term palinode to the figure of reduplication (anadiplosis).

P. 293. κλαδαρόν· κεκλασμένον καὶ ἔκλυτον καὶ τὸ ἐπαγωγὸν σοφιζόμενον. — Κλαδαρὸν ἀντὶ τοῦ διακύπτουσαι δῆθεν τοῦ μὴ βλέπειν ὑποπτευθῆναι, κλέπτουσαι δὲ τὸ ὁρᾷν τῇ προσποιήτῳ ταύτῃ γνώμῃ.

P. 293. languishing (kladaron): broken and relaxed and contriving allure. — Kladaron instead of peeping out forsooth so as not to be suspected of looking, yet stealing glances by this feigned disposition.

P. 296. οἵα γὰρ δέσποινα κ. τ. λ. in marg. οἵαπερ ἡ δέσποινα, τοία χἡ κύων.

P. 296. for like mistress etc.: in the margin, Like as the mistress is, such also is the dog.

P. 297. δεισαλέαις· δεῖσα καὶ τὴν ὑγρασίαν καὶ τὴν ῥυπώδη σύστασιν ὑγρὰν σημαίνει.

P. 297. filthy: deisa signifies both moisture and foul liquid gathering.

P. 308. τὸ Πνεῦμα μὴ κ. τ. λ. ἤτοι τὴν πρὸς τὰ σπουδαῖα θερμότητα μὴ διὰ ῥᾳθυμίας ἀποσπεύδειν ἢ τὴν ἀπὸ τοῦ Θεοῦ δοθεῖσαν ἡμῖν χάριν τοῦ ἁγίου Πνεύματος μὴ διὰ μοχθηρίας βίου διώκειν, ἤτοι συμπνίγειν καὶ ἐναποσβεννύειν, ταῖς μιαραῖς ἀντιπνοίαις τῶν ἔργων ἡμῶν τὴν φωτιστικὴν αὐτοῦ φλόγα κατασοβοῦντας.

P. 308. quench not the Spirit etc.: that is, not to slacken through indolence our warmth towards earnest things, or not to drive away through wickedness of life the grace of the Holy Spirit given to us by God, that is, choke and extinguish it within, beating down His illuminating flame by the polluted counter-blasts of our works.

Editors' notes and page, col. 794

Footnotes

(38) ‹anchor: ἐκθλιβόμενον ἀλδίσκειν› · call in col 794

Melius ἀλδήσκειν.

Better ἀλδήσκειν.

(printed under page 396)

(39) ‹anchor: P. 283. φαινίνδα› · call in col 794

Cod. φενίνδα.

The codex has φενίνδα.

(printed under page 396)