s.v. ἐπιφάνεια <(A)>, , LSJ reports:
2. esp. of deities appearing to a worshipper, manifestation, D.H.2.68, Plu.Them.30; advent, D.S.2.47; τὰς ὑπ’ αὐτῆς (sc. Ἀρτέμιδος) γενομένας ἐναργεῖς ἐ. SIG867.35 (Ephesus,ii A.D.); a manifestation of divine power, τὰς ἐ. τᾶς Παρθένου Klio16.204 (Chersonesus, iii B.C.), cf.LXX 2 Ma.15.27, D.S.1.25.
3. the first coming of Christ, 2 Ep.Ti.1.10; the second, 1 Ep.Ti.6.14,al.
4. of the accession of Caligula, Inscr.Cos391.
In their notes, Paton and Hicks wrote, 'The same idea is more fully, and more fulsomely, expressed in two inscriptions, Dittenberger, Sylloge (2nd ed.), No. 279 (Cyzicus), and Papers of the American Institute, i. p. 133 (Assos)'.
Showing posts with label Liddell. Show all posts
Showing posts with label Liddell. Show all posts
Wednesday, 28 September 2016
Tuesday, 28 June 2016
LSJ and the dialects: 'poetic'...
"In general LSJ has hitherto been somewhat loath to draw attention to varieties of register (a notable exception of their willingness to indicate that a word is 'poetic': not always with a justification or propery consideration of dialect variation 67)."
67 "... Some, but by no means all, of the questionable entries in LSJ can be attributed to 'Athenocentrism'; the majority, however, reflect indolence and ignorance , and a failure to perceive that dialect words are not themselves poetic."
D. Bain, Praefanda: the lexicography of ancient Greek aischrologia (ed. by Amy Coker). Eikasmos XXV (2014): 391-416, at 409.
67 "... Some, but by no means all, of the questionable entries in LSJ can be attributed to 'Athenocentrism'; the majority, however, reflect indolence and ignorance , and a failure to perceive that dialect words are not themselves poetic."
D. Bain, Praefanda: the lexicography of ancient Greek aischrologia (ed. by Amy Coker). Eikasmos XXV (2014): 391-416, at 409.
Thursday, 28 January 2016
Greek rugby
LSJ s.v. ἐπίσκῡρος reads, "ὁ, ball-game ( = ἐπίκοινος III) resembling Rugby football, , 9.103, Tht.146a. II. governor, Fr. 231, cf.
Tuesday, 24 November 2015
'sens.obsc.' in LSJ
Following from words that also function as names of plasters and medicines, LSJ's use of 'sens(u)obsc(oeno)' for use in an obscene meaning can be explored through this automatically generated list. Some of these words are not attested sens. non obsc.
Monday, 23 November 2015
A dvandva compound: ~ brunch ?
Hesychius has · ὅταν τὸ ἄριστον τῷ δείπνῳ συνάψωσιν.
The word is known from a fragment of Alexis (via Athenaeus) and, from Pollux VI 102, we know that it was used by Menander.
The word is known from a fragment of Alexis (via Athenaeus) and, from Pollux VI 102, we know that it was used by Menander.
Monday, 16 November 2015
Liv(y) in LSJ
All of the citations in LSJ of Greek words from Livy can be automatically collated (complete in theory).
Liv.Ann.3 is vol. 3 of Liverpool Annals of Archaeology and Anthropology, 1908-. Its inscription for διαυλόδρομος has a PHI text, as does its citation for Περφερέτας (prob.)
No real surprises: military technology, festivals, flora, etc. There is a kind of coin (mentioned also in Cicero's letters). τυραννίς II 3 is noteworthy.
Liv.Ann.3 is vol. 3 of Liverpool Annals of Archaeology and Anthropology, 1908-. Its inscription for διαυλόδρομος has a PHI text, as does its citation for Περφερέτας (prob.)
No real surprises: military technology, festivals, flora, etc. There is a kind of coin (mentioned also in Cicero's letters). τυραννίς II 3 is noteworthy.
Friday, 23 October 2015
Translating one proverb via another
LSJ is fond of translating Greek proverbs with an idiomatic equivalent (as previously discussed). S.v. θύρᾱ we read, 'ἐπὶ θύραις τὴν ὑδρίαν to break the pitcher at the very door, 'there's many a slip 'twixt cup and lip', Rh. 1363a7; τίς ἂν θύρας ἁμάρτοι; Metaph.993b5;'. Cf. s.v. ὑδρία.
'there's many a slip 'twixt cup and lip' is itself a Greek proverb that appears in Aristotle (frr. 571 and 611): πολλὰ μεταξὺ πέλει κύλικος καὶ χείλεος ἄκρου. The proverb is quoted by others and is Anth.10.32.
Let us not forget, 'Every bullet has its billet', s.v. ἀλλοῖος.
On the subject of LSJ, note the contrasting treatments of ἀντιοχεύομαι (only a Latin translation and no capital) and Κορινθιάζομαι (an English explanation) and the hybrid Λεσβιάζω (an English 'definition' of the word's form, but a Latin gloss).
'there's many a slip 'twixt cup and lip' is itself a Greek proverb that appears in Aristotle (frr. 571 and 611): πολλὰ μεταξὺ πέλει κύλικος καὶ χείλεος ἄκρου. The proverb is quoted by others and is Anth.10.32.
Let us not forget, 'Every bullet has its billet', s.v. ἀλλοῖος.
On the subject of LSJ, note the contrasting treatments of ἀντιοχεύομαι (only a Latin translation and no capital) and Κορινθιάζομαι (an English explanation) and the hybrid Λεσβιάζω (an English 'definition' of the word's form, but a Latin gloss).
Monday, 27 July 2015
The names of plasters in LSJ
A list of the relevant entries can be readily compiled. See a much earlier post about the (ludicrously exaggerated) range of meanings (or referents) that a noun can have.
A favourite is παντ-αγάθ<ι>ον the good-for-all.
A favourite is παντ-αγάθ<ι>ον the good-for-all.
Tuesday, 21 July 2015
LSJ and the Greek dialects
LSJ's entry for πλῆθος is instructive, in that it repeats the lemma as a dialect form:
πλῆθος, εος, τό, Dor. and Arc. πλῆθος Schwyzer 84.8, al. (Argive, found in Crete, v B.C.), IG5(2).6.20 (Tegea, iv B.C.), etc.; Boeot. πλεῖθος ib.7.3171.46 (Orchom. Boeot.); pseudo-Dor. and pseudo-Aeol. πλᾶθος GDI5176.21 (Crete), IGRom.4.1302.18 (Cyme, i B.C./ i A.D.), ap. 4.1.93: (πλήθω, v. πίμπλημι):
That is to say that πλῆθος is common Greek, that it came to be written with <ει> in Boeotian (in the Hellenistic period), and that, between the end of the third century BCE and the the turn of the eras, hyperdoric and hyperaeolic forms were used with <ᾱ> for what was always a long e vowel.
It would be simpler and more accurate to give:
'πλῆθος, εος, τό, Boeot. πλεῖθος (3rd c. BCE), hyperdial. πλᾶθος (>3rd c. BCE) [πίμπλημι] ...'.
This neatly illustrates that LSJ simply reports which dialects have which form rather than organising them in accordance with the innovations or divergencies that they showfrom the standard.
Schwyzer 84 provides a neat illustration of a point of which LSJ shows awareness here: the findspot of an inscription does not indicate its dialect. That is determined by certain diagnostic features of the Greek thereon. Although this was found on Crete, its dialect is Argolic. The text is a treat that was brokered between the Tylisi and the people of Knossos, but Argivis mediantibus (cf. no. 83 per Argivos factum, which is Colvin, no, 38 and Buck, no. 85; Anne Jeffery's notes).
The image in Anne Jeffery's notes for 170.39b seems in fact to be of Schwyzer 84 (B, the central column, beginning δυσμενέας τιθείμεθα καὶ τ|ο̑ν), not DGE 83. It confirms that the script is certainly not green (Cretan), and is in fact blue (B 5 ψάφο̄ν and B 6 μάχᾱ).
LSJ's entry for πῆμα is a similar case:
'πῆμα, ατος, τό (same form in Dor.), ... '.
In other words πῆμα is simply common Greek.
LSJ gives no dialect label s.v. ἔξαστις.
The genitive cited is ιος (Galen uses an acc.pl. ἐξάστιας): its citations (from medical authors) and an inscription from Samos (iv c. BC) are compatible with labeling this as Ionic.
ἐπημοιβός has no dialect label, nor does ἐπαμοιβός. Likewise ἐξημοιβός. However, s.v. ἀντημοιβός we read 'Ep. for ἀνταμοιβός, corresponding, Del.52.'. s.v. ἀντᾰμοιβός, we find only 'v. ἀντημοιβός'.
πλῆθος, εος, τό, Dor. and Arc. πλῆθος Schwyzer 84.8, al. (Argive, found in Crete, v B.C.), IG5(2).6.20 (Tegea, iv B.C.), etc.; Boeot. πλεῖθος ib.7.3171.46 (Orchom. Boeot.); pseudo-Dor. and pseudo-Aeol. πλᾶθος GDI5176.21 (Crete), IGRom.4.1302.18 (Cyme, i B.C./ i A.D.), ap. 4.1.93: (πλήθω, v. πίμπλημι):
That is to say that πλῆθος is common Greek, that it came to be written with <ει> in Boeotian (in the Hellenistic period), and that, between the end of the third century BCE and the the turn of the eras, hyperdoric and hyperaeolic forms were used with <ᾱ> for what was always a long e vowel.
It would be simpler and more accurate to give:
'πλῆθος, εος, τό, Boeot. πλεῖθος (3rd c. BCE), hyperdial. πλᾶθος (>3rd c. BCE) [πίμπλημι] ...'.
This neatly illustrates that LSJ simply reports which dialects have which form rather than organising them in accordance with the innovations or divergencies that they showfrom the standard.
Schwyzer 84 provides a neat illustration of a point of which LSJ shows awareness here: the findspot of an inscription does not indicate its dialect. That is determined by certain diagnostic features of the Greek thereon. Although this was found on Crete, its dialect is Argolic. The text is a treat that was brokered between the Tylisi and the people of Knossos, but Argivis mediantibus (cf. no. 83 per Argivos factum, which is Colvin, no, 38 and Buck, no. 85; Anne Jeffery's notes).
The image in Anne Jeffery's notes for 170.39b seems in fact to be of Schwyzer 84 (B, the central column, beginning δυσμενέας τιθείμεθα καὶ τ|ο̑ν), not DGE 83. It confirms that the script is certainly not green (Cretan), and is in fact blue (B 5 ψάφο̄ν and B 6 μάχᾱ).
LSJ's entry for πῆμα is a similar case:
'πῆμα, ατος, τό (same form in Dor.), ... '.
In other words πῆμα is simply common Greek.
LSJ gives no dialect label s.v. ἔξαστις.
The genitive cited is ιος (Galen uses an acc.pl. ἐξάστιας): its citations (from medical authors) and an inscription from Samos (iv c. BC) are compatible with labeling this as Ionic.
ἐπημοιβός has no dialect label, nor does ἐπαμοιβός. Likewise ἐξημοιβός. However, s.v. ἀντημοιβός we read 'Ep. for ἀνταμοιβός, corresponding, Del.52.'. s.v. ἀντᾰμοιβός, we find only 'v. ἀντημοιβός'.
Tuesday, 9 June 2015
Aquila's vocabulary
The TLG does not contain a coherent text of Aquila's Greek version of the Hebrew Bible, but (some/many) of his lexical choices were reported in LSJ. A list of all the entries that refer to Aq. can readily be generated for investigation to determine which current Greek words he employed and which words are peculiar to him (an example thereof).
Tuesday, 2 June 2015
A Greek word known from the Greek of a Latin speaker
Marcus Aurelius has κοινονοημοσύνη (1.16[.2]), which is a hapax in the TLG. Several Latin authors use ἀκοινονόητος, which is not found in any Greek text in the TLG. LSJ translates aptly through the medium of French lacking in 'savoir-faire' (Lat. sensus communis).
Friday, 22 May 2015
Some Greek compounds
γλυκύ-πικρος (Sapph.130)
γύν-ανδρος (S.fr.+) and ἀνδρό-γυνος (Hdt. Pl.+) and γυναικ-άνηρ (Epicharmos)
προβατοκτηνο-τρόφος 'keeping sheep and cattle' (LSJ, s.v.: OGI 655, papyri) implies *προβατό-κτηνος 'with or of sheep and cattle'.
ἱππό-ταυρος horse-bull LSJ, Heliodoros, Aithiopika X 29:
καὶ τὸν Θεαγένην λαμπρῶς ἐκθειάζειν ξένην τινὰ ταύτην ἱπποταύρου ξυνωρίδα
ζευξάμενον.
κλαυσί-γελως smiles mingled with tears LSJ, X.Hell. VII 2.9:
πάντας δὲ τοὺς παρόντας τότε γε τῷ ὄντι κλαυσίγελως εἶχεν.
(?) cf. Sall.Cat.61.9: ita varie per omnem exercitum laetitia, maeror, luctus atque gaudia agitabantur.
ἀμιτρο-χίτωνες in LSJ '... , οἱ, wearing no μίτρη (q.v.) with the χιτών, epith. of Lycian warriors, Il.16.419 ...'.
λευκο-έρυθρος (Arist.)
-μέλᾱς grey (LSJ): a combination or mixture of white and black rather than of animals like pandas (though, cf. Ailuropoda melano-leuca black and white cat-footed one) and of things like chess boards that are white and black.
χλωρο- (Galen) [also μελάγ- and μελανό- χλωρος], ὠχρό- (Dioscorides Ped.)
Cf. Sanskrit nīla-lohitá dark blue and red = dark red (A.A. MacDonell, A Vedic Grammar for Students, § 186 B 1 'The adjectives that designate colours, their combination expressing a mixture of the two').
γύν-ανδρος (S.fr.+) and ἀνδρό-γυνος (Hdt. Pl.+) and γυναικ-άνηρ (Epicharmos)
προβατοκτηνο-τρόφος 'keeping sheep and cattle' (LSJ, s.v.: OGI 655, papyri) implies *προβατό-κτηνος 'with or of sheep and cattle'.
ἱππό-ταυρος horse-bull LSJ, Heliodoros, Aithiopika X 29:
καὶ τὸν Θεαγένην λαμπρῶς ἐκθειάζειν ξένην τινὰ ταύτην ἱπποταύρου ξυνωρίδα
ζευξάμενον.
κλαυσί-γελως smiles mingled with tears LSJ, X.Hell. VII 2.9:
πάντας δὲ τοὺς παρόντας τότε γε τῷ ὄντι κλαυσίγελως εἶχεν.
(?) cf. Sall.Cat.61.9: ita varie per omnem exercitum laetitia, maeror, luctus atque gaudia agitabantur.
ἀμιτρο-χίτωνες in LSJ '... , οἱ, wearing no μίτρη (q.v.) with the χιτών, epith. of Lycian warriors, Il.16.419 ...'.
λευκο-έρυθρος (Arist.)
-μέλᾱς grey (LSJ): a combination or mixture of white and black rather than of animals like pandas (though, cf. Ailuropoda melano-leuca black and white cat-footed one) and of things like chess boards that are white and black.
χλωρο- (Galen) [also μελάγ- and μελανό- χλωρος], ὠχρό- (Dioscorides Ped.)
Cf. Sanskrit nīla-lohitá dark blue and red = dark red (A.A. MacDonell, A Vedic Grammar for Students, § 186 B 1 'The adjectives that designate colours, their combination expressing a mixture of the two').
Tuesday, 19 May 2015
LSJ and proverbs: 'It takes a fox to catch a fox'
Greek proverbs are often translated idiomatically by a(n English) proverb that is thought to express the same received wisdom.
This practice is well exemplified s.v. ἀλώπηξ with English, French, and Latin idiomatic equivalents, but also a literal transation and explanation in the first instance.
This practice is well exemplified s.v. ἀλώπηξ with English, French, and Latin idiomatic equivalents, but also a literal transation and explanation in the first instance.
Tuesday, 28 April 2015
'v. Addenda' in LSJ
The internal references in LSJ to its (later) Addenda, e.g. s.v. Ἀραβάρχης, can be collated readily.
Friday, 24 April 2015
A curiously formed compound verb in LSJ
LSJ has an entry for ὀλῐγο-τῑμάω: 'quote less than the true price, IG5(1).1421.14 (Cyparissia)' [= Schwyzer 75.14]. There are no alterations in the Supp. or the Rev.Supp.
The inscription is dated 4th/3rd c. BCE. The line in question runs 'εἰ δέ τίς κα ὀ̣λιγοτιμάσηι̣, |' (note the West-Greek word-order of τίς before the modal particle: Buck, The Greek Dialects, sect. 179). The aorist subjunctive in question could be that of *ὀλιγοτιμάζω.
We may compare ἀτιμάζω, which is legitimately formed (cf. M.L. West on Hesiod, Works and Days 355), with ἀτιμάω, which is another curiousity (cf. too ἀτίω).
-ατιμάζω is attested with (Kretschmer, p. 603): ἀντ(ι)-, ἀπ(ο)-, ἐξ-, and συν-.
-τιμάω is attested with (Kretschmer, p. 549): ἀνα-, ἀντι-, ἀπο-, δια-, ἐκ-, ἐκπρο-, ἐν-, ἐναπο-, ἐπι-, προσαπο-, προσεπι-, προ-, προσ-, συν-, συνεπι-, ὑπερ-, and ὑπο-;
-ατιμάω with (ibid.): ἀπ(ο)- and ἐξ-.
ὀλιγο- is the only adjectival stem that provides a first member.
βαρυτιμέω is only attested in the lexicographic tradition in the forms βαρυτιμῶ βαρυτιμῶν.
The inscription is dated 4th/3rd c. BCE. The line in question runs 'εἰ δέ τίς κα ὀ̣λιγοτιμάσηι̣, |' (note the West-Greek word-order of τίς before the modal particle: Buck, The Greek Dialects, sect. 179). The aorist subjunctive in question could be that of *ὀλιγοτιμάζω.
We may compare ἀτιμάζω, which is legitimately formed (cf. M.L. West on Hesiod, Works and Days 355), with ἀτιμάω, which is another curiousity (cf. too ἀτίω).
-ατιμάζω is attested with (Kretschmer, p. 603): ἀντ(ι)-, ἀπ(ο)-, ἐξ-, and συν-.
-τιμάω is attested with (Kretschmer, p. 549): ἀνα-, ἀντι-, ἀπο-, δια-, ἐκ-, ἐκπρο-, ἐν-, ἐναπο-, ἐπι-, προσαπο-, προσεπι-, προ-, προσ-, συν-, συνεπι-, ὑπερ-, and ὑπο-;
-ατιμάω with (ibid.): ἀπ(ο)- and ἐξ-.
ὀλιγο- is the only adjectival stem that provides a first member.
βαρυτιμέω is only attested in the lexicographic tradition in the forms βαρυτιμῶ βαρυτιμῶν.
Friday, 17 April 2015
The name 'Sappho'
LSJ s.v. Σαπφώ cites the form Ψάπφω from a coin from Mytilene and the form Σάφφω (for which there is a cross-reference) from a coin from Eresos. The former spelling was used by Sappho herself (only as Ψάπφ(οι), the vocative: 1.20 [quoting Aphrodite], 65.5, 94.5 [quoting an unnamed love-interest], 133.2) and the latter is attested on inscriptions (as Σαφφώ, without the recessive accent of Lesbian), but Alcaeus (frag. 384), Herodotus (2.135), Plato (Phaedrus 235c), Aristotle (Rhet.1398b), etc. use Σαπφώ (also found on inscriptions: V1-43193 is the Sappho). Initial ψ- for σ- is not a feature of Lesbian.
M.L. West, 'Burning Sappho', Maia 20 (1970) 307-330 at 310 (= Hellenica, volume II: Lyric and Drama, 31), note 5, comments as follows on Sapph.1.20:
The coin from Mytilene has been discussed online by the British Museum. Cf. the comment in Pollux IX 84 (test. 11 Campbell) on such coins and see Richter, Portraits of the Greeks, i: 70-72, for images and full ancient references and modern(ish) bibliography.
Of particular interest is the occurrence of the name on IG XI (2) 199 B.18: ἄλλον δακτύλιον ἔχοντα ἀνθράκιον Σαφφοῦς,... (V1-84351 in LGPN).
Also of particular interest is the single instance of the compound name Σαπφόδωρος, as a nickname (ὁ καὶ Σ.), in an inscription of the Roman period from Lycia.
Other celebrities feature on coins, especially in the Roman period.
From a different starting point, note that Δικάπφω (inscription) is the only other name reported by LGPN that ends in -απφω. There is one instance of Κορίφφω.
M.L. West, 'Burning Sappho', Maia 20 (1970) 307-330 at 310 (= Hellenica, volume II: Lyric and Drama, 31), note 5, comments as follows on Sapph.1.20:
"I have preferred Σάπφ', persuaded by G. Zuntz (Mus. Helv. 8 (1951), 16-22) that that Ψ was an early misinterpretation of a sibilant ɯ or m [these are not the characters as they appear in West's article, but the nearest approximates that I can find] (ṣ, tsade) used by Sappho in spelling her own (Asiatic) name. The argument does not fall if Lesbos had the ψ sign with the same value as the Ionian alphabets (L.H. Jeffery, The Local Scripts of Archaic Greece (Oxford 1961), 361).-- I print Meillet's elegant ἀδίκησι to advertise it, but ἀδικήει may be right.".
The coin from Mytilene has been discussed online by the British Museum. Cf. the comment in Pollux IX 84 (test. 11 Campbell) on such coins and see Richter, Portraits of the Greeks, i: 70-72, for images and full ancient references and modern(ish) bibliography.
Of particular interest is the occurrence of the name on IG XI (2) 199 B.18: ἄλλον δακτύλιον ἔχοντα ἀνθράκιον Σαφφοῦς,... (V1-84351 in LGPN).
Also of particular interest is the single instance of the compound name Σαπφόδωρος, as a nickname (ὁ καὶ Σ.), in an inscription of the Roman period from Lycia.
Other celebrities feature on coins, especially in the Roman period.
From a different starting point, note that Δικάπφω (inscription) is the only other name reported by LGPN that ends in -απφω. There is one instance of Κορίφφω.
Tuesday, 7 April 2015
Egyptian month names
The Egyptian names of months are not included in LSJ, but some were added to the Revised Supplement): Μεσορή, παῦνι (and variant spellings), Παχών; cf. Φαρμουθιακός.
The first of these name is explained simply as a month with some papyrological and Egyptian and Cyrenean epigraphic citations. The names in π- are explicitly months 'in N. Africa'. Τhe adjective is glossed as 'of the Egyptian month...'. Capitalisation is inconsistent.
The set is incomplete even though a hexameter poem from the Greek Anthology (9.383, cited by Rev.Supp. for Μεσορή, παῦνι and Παχών) tells what there is to know as far as the order goes:
Πρῶτος Θὼθ ἐδάη δρεπάνην ἐπὶ βότρυν ἐγείρειν. August-September
ἰχθυβόλοισι Φαωφὶ φέρει πανδήμιον ἄγρην. September-October
Πληιάδων φαίνουσαν Ἀθὺρ τεκμαίρεται ὥρην. October-November
Χοιὰκ σπειρομένων σταχύων δείκνυσι γενέθλην. November-December
Τυβὶ δὲ πορφύρεον βουληφόρον εἷμα τιταίνει. December-January
<σημαίνει πλωτῆρσι Μεχεὶρ πλόον ἀμφιπολεύειν.> January-February
Ἄρεος ὅπλα φέρειν Φαμενὼθ δείκνυσι μαχηταῖς. February-March
εἰαρινῶν Φαρμουθὶ ῥόδων πρωτάγγελός ἐστι, March-April
λήια δ’ αὐανθέντα Παχὼν δρεπάνῃσι φυλάσσει, April-May
εὐκάρπου δὲ Παϋνὶ προάγγελός ἐστιν ὀπώρης, May-June
καὶ σταφυλὴν κατέχων εὐάμπελός ἐστιν Ἐπηφί, June-July
καὶ Μεσορὶ Νείλοιο φέρει φυσίζοον ὕδωρ. July-August
9.384 is an elegy that does not name the Roman months, but has each of them speak for themselves about their distinguishing features. 9.580 is a similar hexameter piece (not '530' as in Paton's General Index s.v. Months..., Roman' on p. 451 of the Loeb edn, volume III).
The first of these name is explained simply as a month with some papyrological and Egyptian and Cyrenean epigraphic citations. The names in π- are explicitly months 'in N. Africa'. Τhe adjective is glossed as 'of the Egyptian month...'. Capitalisation is inconsistent.
The set is incomplete even though a hexameter poem from the Greek Anthology (9.383, cited by Rev.Supp. for Μεσορή, παῦνι and Παχών) tells what there is to know as far as the order goes:
Πρῶτος Θὼθ ἐδάη δρεπάνην ἐπὶ βότρυν ἐγείρειν. August-September
ἰχθυβόλοισι Φαωφὶ φέρει πανδήμιον ἄγρην. September-October
Πληιάδων φαίνουσαν Ἀθὺρ τεκμαίρεται ὥρην. October-November
Χοιὰκ σπειρομένων σταχύων δείκνυσι γενέθλην. November-December
Τυβὶ δὲ πορφύρεον βουληφόρον εἷμα τιταίνει. December-January
<σημαίνει πλωτῆρσι Μεχεὶρ πλόον ἀμφιπολεύειν.> January-February
Ἄρεος ὅπλα φέρειν Φαμενὼθ δείκνυσι μαχηταῖς. February-March
εἰαρινῶν Φαρμουθὶ ῥόδων πρωτάγγελός ἐστι, March-April
λήια δ’ αὐανθέντα Παχὼν δρεπάνῃσι φυλάσσει, April-May
εὐκάρπου δὲ Παϋνὶ προάγγελός ἐστιν ὀπώρης, May-June
καὶ σταφυλὴν κατέχων εὐάμπελός ἐστιν Ἐπηφί, June-July
καὶ Μεσορὶ Νείλοιο φέρει φυσίζοον ὕδωρ. July-August
9.384 is an elegy that does not name the Roman months, but has each of them speak for themselves about their distinguishing features. 9.580 is a similar hexameter piece (not '530' as in Paton's General Index s.v. Months..., Roman' on p. 451 of the Loeb edn, volume III).
Tuesday, 17 February 2015
'Christian' words in LSJ
One change between the eighth and ninth editions of Liddell and Scott was the transfer of 'Christian vocabulary' (apart from that of the NT and, if you will, the LXX) to Lampe's Patristic Greek Lexicon.
Some items and a residue remain.
s.v. στεφᾰνοσταύριον, τό, cross in a wreath, Palestine Exploration Fund Quarterly Statement 1931.67 (Beth Shan). [= 63.2 (1931)]
The word ΣΤΕΦΑΝΩΣΤΑΥΡΙΝ is visible in the plate from the original publication in two places: the second half of the first line and at the start of fifth line.
.png)
An edition of the text is available at SEG VIII 39 (cf. 40), in which the form is presented as στεφανωσταῦριν.
A piece of the residue is the word τριχοπλάστης, which does not have its own entry, but is cited s.v. πλάστης 1 'perh. = τριχοπλάστης, Dio9.'.
This noun was included in LS2 as 'a hair dresser, Synes.', that is Synesius, Calvitii Encomium 21. It also occurs in Hesychius as a gloss on κικιννᾶς. Quotation of or allusion to the sentence from Synesius is made in the Suda (s.vv. Ἐξάγιστος, Θηλυδρίας, Θιασώτης).
The passage from Synesius reads:
ὁ δὲ μοιχὸς αὐτὸ τοῦτό ἐστιν, ὃ καὶ πρῶτον ἐσύλησε τῆς ψυχῆς τοῦ συνῳκηκότος τὴν εὔνοιαν, ὥστε μὴ ἐξ ἡμισείας τἀνδρὶ γεγονέναι τὴν τοῦ γυναίου ζημίαν. εἰκότως οὖν ἐπ’ αὐτοῖς οἱ μὲν νόμοι τοὺς δημίους ὁπλίζουσιν, οἱ δὲ κηπουροὶ τὰς Ἀττικὰς ῥαφανίδας φυτεύουσιν, αἷς εὐθύς, ἐπειδὰν ἁλῷ τις, τιμωρίας ἀπάρχονται. ἓν μὲν δὴ τοῦτο τοιοῦτο γένος,ὃ συχνὰς μὲν οἰκίας ἀναστάτους ἐποίησεν, ἐνίας δὲ ἤδη καὶ πόλεις· καὶ τοῦ συρραγῆναι τὰς ἠπείρους ἀλλήλαις, καὶ διαβῆναι τοὺς Ἕλληνας ἐπὶ τὰ Πριάμου σκῆπτρα μοιχεία γέγονε πρόφασις.
ἕτερον δέ, ὃ τούτου πολὺ χεῖρόν ἐστι, τοῦ τὸν Ἀλέξανδρον ἡμῖν ἀναδείξαντος, ὅθεν οἱ Κλεισθέναι καὶ Τίμαρχοι καὶ πάντες οἱ πρὸς ἀργύριον τὴν ὥραν διατιθέμενοι· καὶ εἰ μὴ πρὸς ἀργύριον δέ, ἀλλὰ πρὸς ἄλλο τι· καὶ εἰ μὴ πρὸς μηδοτιοῦν, ἀλλὰ διὰ τὴν ἐξάγιστον ἡδονήν· καὶ καθάπαξ οἱ θηλυδρίαι τριχοπλάσται πάντες εἰσίν. ἀλλ’ οἱ μὲν ἐπὶ τῶν οἰκημάτων ἄντικρυς οὗτοι· καίτοι νικᾶν νομίζουσιν, ὡς ταύτῃ μάλιστα τὸ θῆλυ τοῦ γένους ἐκμιμησόμενοι.
ὅστις δὲ λάθρα μέν ἐστι πονηρός, δημοσίᾳ δὲ κἂν ἐξομόσαιτο, καὶ οὐδὲν ἄλλο παρέχεται γνώρισμα τοῦ θιασώτης εἶναι τῆς Κότυος, ἀλλ’ εἰ μόνον ἓν τοῦτο φανείη, περὶ πλείστου τὰς τρίχας ποιούμενος, ὡς ἐναλείφειν τε αὐτὰς καὶ διατιθέναι κατὰ βοστρύχους, εὐθὺς ἅπασι πρόχειρον λέγειν, ὅτι ἄνθρωπος οὗτος τῇ Χίων θεῷ καὶ τοῖς Ἰθυφάλλοις ὠργίακεν. ὁ μὲν γὰρ Φερεκύδης θοἰμάτιον ἐπηλυγασάμενος, «Χρῷ δῆλον», ἔφη, καὶ δακτύλῳ τὴν νόσον ἐδείκνυεν· πασχητιῶν δὲ μειράκιον ταῖς θριξὶ σημαινόμεθα.
'[Adulterers love hair]... but the adulterer robs from the soul of the husband the affection he had for her so that the loss of an unfaithful wife is not merely a semi-loss. It is right that the laws have armed the executioners against these men and that gardeners grwo attic radishes with which, if the wrongdoer is caught, the first punishment is promptly administered to him. People of this sort have brought ruin to many households, even to while cities. And resentment over an adultery was the ostensible motive for the conflict between two continents, the crossing of the sea by the Greeks to make war on Priamus' dominion.
Even worse are the kind of people which Alexandros [Polyhistor] showed us, the Cleisthenes' and T{r}imarchi [said to be a governor of Babylon who revolted against Demetrius I Soter in 159 AD, but the target of Aeschines' speech seems more likely, as in this edition of the Greek text].
And there are also those who offer the flower of their youth for money or, if not for money then for some other thing of value or, if not for this, then in order to gratify a perverted carnality. And these effeminates are all, to say it in a word, haircrimpers; some will be found in brothels where they consider themselves a success when they render their appearance as feminine as possible.
But some will keep their vice secret, deny it even by solemn oath; there will be nothing to show that they follow the practices of Cotys [a fourth c. BC Thracian king] except that, when they are making a show of their hair, curl it and apply pomade, all the world will talk of them as devotees of the Chian goddess [Cybele] and as participants in ithyphallic rites.
Pherecydes [a sixth c. BC philosopher] covered his face with his cloak and said "One could tell by the skin" but his finger betrayed the disease; similarly we can tell a dissolute youngster by his hair.'
(translation by George H. Kendal, In Praise of Baldness, 1985,pp. 35-36).
This encomium by Synesius is a response to Dio Chrysostom's encomium of hair (Dio is mentioned by name repeatedly). The work is full of mythological and classical references. Note, as ever, the plurals of personal names for exempla.
Some items and a residue remain.
s.v. στεφᾰνοσταύριον, τό, cross in a wreath, Palestine Exploration Fund Quarterly Statement 1931.67 (Beth Shan). [= 63.2 (1931)]
The word ΣΤΕΦΑΝΩΣΤΑΥΡΙΝ is visible in the plate from the original publication in two places: the second half of the first line and at the start of fifth line.
An edition of the text is available at SEG VIII 39 (cf. 40), in which the form is presented as στεφανωσταῦριν.
A piece of the residue is the word τριχοπλάστης, which does not have its own entry, but is cited s.v. πλάστης 1 'perh. = τριχοπλάστης, Dio9.'.
This noun was included in LS2 as 'a hair dresser, Synes.', that is Synesius, Calvitii Encomium 21. It also occurs in Hesychius as a gloss on κικιννᾶς. Quotation of or allusion to the sentence from Synesius is made in the Suda (s.vv. Ἐξάγιστος, Θηλυδρίας, Θιασώτης).
The passage from Synesius reads:
ὁ δὲ μοιχὸς αὐτὸ τοῦτό ἐστιν, ὃ καὶ πρῶτον ἐσύλησε τῆς ψυχῆς τοῦ συνῳκηκότος τὴν εὔνοιαν, ὥστε μὴ ἐξ ἡμισείας τἀνδρὶ γεγονέναι τὴν τοῦ γυναίου ζημίαν. εἰκότως οὖν ἐπ’ αὐτοῖς οἱ μὲν νόμοι τοὺς δημίους ὁπλίζουσιν, οἱ δὲ κηπουροὶ τὰς Ἀττικὰς ῥαφανίδας φυτεύουσιν, αἷς εὐθύς, ἐπειδὰν ἁλῷ τις, τιμωρίας ἀπάρχονται. ἓν μὲν δὴ τοῦτο τοιοῦτο γένος,ὃ συχνὰς μὲν οἰκίας ἀναστάτους ἐποίησεν, ἐνίας δὲ ἤδη καὶ πόλεις· καὶ τοῦ συρραγῆναι τὰς ἠπείρους ἀλλήλαις, καὶ διαβῆναι τοὺς Ἕλληνας ἐπὶ τὰ Πριάμου σκῆπτρα μοιχεία γέγονε πρόφασις.
ἕτερον δέ, ὃ τούτου πολὺ χεῖρόν ἐστι, τοῦ τὸν Ἀλέξανδρον ἡμῖν ἀναδείξαντος, ὅθεν οἱ Κλεισθέναι καὶ Τίμαρχοι καὶ πάντες οἱ πρὸς ἀργύριον τὴν ὥραν διατιθέμενοι· καὶ εἰ μὴ πρὸς ἀργύριον δέ, ἀλλὰ πρὸς ἄλλο τι· καὶ εἰ μὴ πρὸς μηδοτιοῦν, ἀλλὰ διὰ τὴν ἐξάγιστον ἡδονήν· καὶ καθάπαξ οἱ θηλυδρίαι τριχοπλάσται πάντες εἰσίν. ἀλλ’ οἱ μὲν ἐπὶ τῶν οἰκημάτων ἄντικρυς οὗτοι· καίτοι νικᾶν νομίζουσιν, ὡς ταύτῃ μάλιστα τὸ θῆλυ τοῦ γένους ἐκμιμησόμενοι.
ὅστις δὲ λάθρα μέν ἐστι πονηρός, δημοσίᾳ δὲ κἂν ἐξομόσαιτο, καὶ οὐδὲν ἄλλο παρέχεται γνώρισμα τοῦ θιασώτης εἶναι τῆς Κότυος, ἀλλ’ εἰ μόνον ἓν τοῦτο φανείη, περὶ πλείστου τὰς τρίχας ποιούμενος, ὡς ἐναλείφειν τε αὐτὰς καὶ διατιθέναι κατὰ βοστρύχους, εὐθὺς ἅπασι πρόχειρον λέγειν, ὅτι ἄνθρωπος οὗτος τῇ Χίων θεῷ καὶ τοῖς Ἰθυφάλλοις ὠργίακεν. ὁ μὲν γὰρ Φερεκύδης θοἰμάτιον ἐπηλυγασάμενος, «Χρῷ δῆλον», ἔφη, καὶ δακτύλῳ τὴν νόσον ἐδείκνυεν· πασχητιῶν δὲ μειράκιον ταῖς θριξὶ σημαινόμεθα.
'[Adulterers love hair]... but the adulterer robs from the soul of the husband the affection he had for her so that the loss of an unfaithful wife is not merely a semi-loss. It is right that the laws have armed the executioners against these men and that gardeners grwo attic radishes with which, if the wrongdoer is caught, the first punishment is promptly administered to him. People of this sort have brought ruin to many households, even to while cities. And resentment over an adultery was the ostensible motive for the conflict between two continents, the crossing of the sea by the Greeks to make war on Priamus' dominion.
Even worse are the kind of people which Alexandros [Polyhistor] showed us, the Cleisthenes' and T{r}imarchi [said to be a governor of Babylon who revolted against Demetrius I Soter in 159 AD, but the target of Aeschines' speech seems more likely, as in this edition of the Greek text].
And there are also those who offer the flower of their youth for money or, if not for money then for some other thing of value or, if not for this, then in order to gratify a perverted carnality. And these effeminates are all, to say it in a word, haircrimpers; some will be found in brothels where they consider themselves a success when they render their appearance as feminine as possible.
But some will keep their vice secret, deny it even by solemn oath; there will be nothing to show that they follow the practices of Cotys [a fourth c. BC Thracian king] except that, when they are making a show of their hair, curl it and apply pomade, all the world will talk of them as devotees of the Chian goddess [Cybele] and as participants in ithyphallic rites.
Pherecydes [a sixth c. BC philosopher] covered his face with his cloak and said "One could tell by the skin" but his finger betrayed the disease; similarly we can tell a dissolute youngster by his hair.'
(translation by George H. Kendal, In Praise of Baldness, 1985,pp. 35-36).
This encomium by Synesius is a response to Dio Chrysostom's encomium of hair (Dio is mentioned by name repeatedly). The work is full of mythological and classical references. Note, as ever, the plurals of personal names for exempla.
A hot-water bottle at Oxyrhynchus
LSJ s.v. φακός II.
'anything shaped like lentils: 1. hot-water bottle, 1088.46 (i A. D.); φ. ὀστράκινος Nat.Mul.34; πυρίη φακῶν τῶν κεραμήων CA2.5; φ. τοῦ ἐλαίου oil-flask, 1 Ki.10.1; τοῦ ὕδατος ib.26.11.'
Sure enough, such a hot-water bottle does feature in P.Oxy. VIII 1088, which describes various remedies. The translation of the ed.pr. of the relevant section (col. ii, lines 38-47) is as follows:
'For quartan fever : juice of silphium 1 ob., myrrh. 1 ob.,
Another dose: hemlock 3 dr., henbane 3 dr. (ὑοσκυάμο(υ) (δραχμαὶ) γ), opium 2dr. (ὀπίου (δραχμαὶ) β), castor 1 dr. (καστορήου (δραχμὴ) α), black hellebore 1 dr.;
pound and work them up separately with water and pastilles the size of an Egyptian bean, then dry in the shade and give them to the patient to drink fasting (νήστηι), rubbing them in half a cotyle of raisin wine, having previously given him a bath two hours before taking; apply a warm bottle to the feet, and cover him with blankets (προλούσας πρὸ τῆς λήμψεω(ς) ὁρῶν (= ὡρῶν) β καὶ φακὸν πρὸς τοὺς πόδας προτιθείς, καὶ σκεπάζειν ἱματίοις).'
43 'The Egyptian bean was a common measure of magnitude;...'.
44 'νήστηι : cf. Moeris... νῆστις Ἀττικοί, νήστης Ἕλληνες....'
46 φακόν : Hp. Περὶ γυν. φύσ. is cited, as in LSJ,... καὶ τοῖς ὀστρακίνοις τὸ ὕδωρ ἐγχέων ξεστόν. 'They were so called on account of their shape.'
'anything shaped like lentils: 1. hot-water bottle, 1088.46 (i A. D.); φ. ὀστράκινος Nat.Mul.34; πυρίη φακῶν τῶν κεραμήων CA2.5; φ. τοῦ ἐλαίου oil-flask, 1 Ki.10.1; τοῦ ὕδατος ib.26.11.'
Sure enough, such a hot-water bottle does feature in P.Oxy. VIII 1088, which describes various remedies. The translation of the ed.pr. of the relevant section (col. ii, lines 38-47) is as follows:
'For quartan fever : juice of silphium 1 ob., myrrh. 1 ob.,
Another dose: hemlock 3 dr., henbane 3 dr. (ὑοσκυάμο(υ) (δραχμαὶ) γ), opium 2dr. (ὀπίου (δραχμαὶ) β), castor 1 dr. (καστορήου (δραχμὴ) α), black hellebore 1 dr.;
pound and work them up separately with water and pastilles the size of an Egyptian bean, then dry in the shade and give them to the patient to drink fasting (νήστηι), rubbing them in half a cotyle of raisin wine, having previously given him a bath two hours before taking; apply a warm bottle to the feet, and cover him with blankets (προλούσας πρὸ τῆς λήμψεω(ς) ὁρῶν (= ὡρῶν) β καὶ φακὸν πρὸς τοὺς πόδας προτιθείς, καὶ σκεπάζειν ἱματίοις).'
43 'The Egyptian bean was a common measure of magnitude;...'.
44 'νήστηι : cf. Moeris... νῆστις Ἀττικοί, νήστης Ἕλληνες....'
46 φακόν : Hp. Περὶ γυν. φύσ. is cited, as in LSJ,... καὶ τοῖς ὀστρακίνοις τὸ ὕδωρ ἐγχέων ξεστόν. 'They were so called on account of their shape.'
Monday, 16 February 2015
The English of Downton Abbey (1912-)
So might the English of Liddell-Scott-Jones (1925-1940) be described. To cite one example: In season 5, episode 3 (1924), Lady Mary Crawley remarked “Granny has a past!”.
In LSJ, s.v. προσκύλλω, one would read "molest before, Pass. προεσκυλμέναι women with a past, 120.6, cf. 1.1.".
In LSJ, s.v. προσκύλλω, one would read "molest before, Pass. προεσκυλμέναι women with a past, 120.6, cf. 1.1.".
Subscribe to:
Posts (Atom)