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 New Testament. Show all posts
Showing posts with label New Testament. Show all posts
Wednesday, 28 September 2016
Tuesday, 5 April 2016
Privies at Pergamon
The noun ἀφεδρών 'privy' was only known from a passage shared by the Mark and Matthew until a long inscription (OGIS 483: a crude index of 'some' 'relevant' entries in LSJ) from Pergamon was published at the start of the twentieth century.
Tuesday, 2 February 2016
Phrynichus at his best
(316) Καμμύειν· τοσαύτη κακοδαιμονία περί τινάς ἐστι τῆς βαρβαρίας, ὥστε, ἐπειδὴ Ἄλεξις (fr. 319 K.) κέχρηται τῷ καμμύειν ἠμελημένως ἐσχάτως, αἱρεῖσθαι καὶ αὐτοὺς οὕτω λέγειν, δέον ὡς οἱ ἄριστοι τῶν ἀρχαίων καταμύειν.
(317) Κεφαλοτομεῖν· ἀπόρριπτε τοὔνομα καὶ Θεόφραστον κεχρημένον αὐτῷ (Π. εὐδαιμονίας), λέγε δὲ καρατομεῖν.
(318) Λάκαιναν μὲν γυναῖκα ἐρεῖς, Λάκαιναν δὲ τὴν χώραν οὐδαμῶς, ἀλλὰ Λακωνικήν, εἰ καὶ Εὐριπίδης παραλόγως φησὶν (Androm. 194) "ὡς ἡ Λάκαινα τῶν Φρυγῶν μείων πόλις".
καμμύω (apocope of καταμύω) appears in 'LXX' Isaiah 6:10 and its New Testament quotations. As elsewhere, the comedian Alexis gets a rap on the knuckles. Even the great Theophrastus, more Attic than the people of Attica, nods from time to time. An instance in Euripides is not enough to justify misusing ethnic adjectives.
(317) Κεφαλοτομεῖν· ἀπόρριπτε τοὔνομα καὶ Θεόφραστον κεχρημένον αὐτῷ (Π. εὐδαιμονίας), λέγε δὲ καρατομεῖν.
(318) Λάκαιναν μὲν γυναῖκα ἐρεῖς, Λάκαιναν δὲ τὴν χώραν οὐδαμῶς, ἀλλὰ Λακωνικήν, εἰ καὶ Εὐριπίδης παραλόγως φησὶν (Androm. 194) "ὡς ἡ Λάκαινα τῶν Φρυγῶν μείων πόλις".
καμμύω (apocope of καταμύω) appears in 'LXX' Isaiah 6:10 and its New Testament quotations. As elsewhere, the comedian Alexis gets a rap on the knuckles. Even the great Theophrastus, more Attic than the people of Attica, nods from time to time. An instance in Euripides is not enough to justify misusing ethnic adjectives.
Friday, 29 January 2016
Some contact phenomena
LSJ s.v. μαρὰν ἀθά, Syriac phrase, = ὁ Κύριος ἥκει, 1 Ep.Cor.16.22.
The lemma in BDAG is μαράνα θά '(our) Lord, come!' on the basis of codd. Sinaiticus, Alexandrinus, Vaticanus, and Bezae inter alios (including P46). LSJ follows the word division as in the second hands of Vaticanus and Bezae and the first hand of others. The TR and 1739 have no word division. See also Didache 10.6.
Also, OGI 660a.3 has βάσιον (LSJ Supplement 'Copt. basion', elsewhere βάζιον a 'mineral'). The previous line has μεταλ<λ>άρχη (not -άρχου) as a genitive of -άρχη-ς.
Σάββατον, Σάββατα, and Σαβάτ, with derivatives.
The lemma in BDAG is μαράνα θά '(our) Lord, come!' on the basis of codd. Sinaiticus, Alexandrinus, Vaticanus, and Bezae inter alios (including P46). LSJ follows the word division as in the second hands of Vaticanus and Bezae and the first hand of others. The TR and 1739 have no word division. See also Didache 10.6.
Also, OGI 660a.3 has βάσιον (LSJ Supplement 'Copt. basion', elsewhere βάζιον a 'mineral'). The previous line has μεταλ<λ>άρχη (not -άρχου) as a genitive of -άρχη-ς.
Σάββατον, Σάββατα, and Σαβάτ, with derivatives.
Thursday, 10 December 2015
Nikanor and Nikenor
Monday, 28 September 2015
Addresses and delivery
I am reliably informed that the street called 'Straight' in Damascus is/was not so straight.
The more detailed delivery instructions in the papyri are:
P.Oxy. XIV 1678 (image) and 1773, XXXIV 2719 ('Give a shout...'), and XLI 2980.
These references are from P.J. Parsons, City of the Sharp-nosed Fish - Greek Lives in Roman Egypt. (London: Orion Publishing Group, 2007), 125-126 and 239nn. 23 and 24.
The more detailed delivery instructions in the papyri are:
P.Oxy. XIV 1678 (image) and 1773, XXXIV 2719 ('Give a shout...'), and XLI 2980.
These references are from P.J. Parsons, City of the Sharp-nosed Fish - Greek Lives in Roman Egypt. (London: Orion Publishing Group, 2007), 125-126 and 239nn. 23 and 24.
Friday, 21 August 2015
Latin words in Greek
centurio gives κεντορίων (at Philae, 32 BC), κεντυρίων (NT., when not ἑκατοντάρχης: κεντυρι- is relatively widespread in epigraphy: e.g., SB V 8449 39/40 AD), and κεντουρίων in John the Lydian, de magistratibus (6th. c. AD; but cf. the related adjective in Egypt or Nubia in the 1st ? c. AD: SB V 5818).
In yet later Greek, illustris gives ἰλλουστρία (illustr(i)a) and ἰλλοῦστρος (Rev.Supp. s.v. ἴλλυστρος).
In yet later Greek, illustris gives ἰλλουστρία (illustr(i)a) and ἰλλοῦστρος (Rev.Supp. s.v. ἴλλυστρος).
Wednesday, 5 August 2015
Notes on inscriptions: Asianism in Commagene OGI 383
This long inscription of the Res-gestae type is now known as ISyr I 1. L.D. Reynolds and N.G. Wilson mention this text briefly in Scribes and Scholars and give some bibliography (OUP, 1991^3): 200-1 and 297.
A text with vocabulary can be found in Allen Wikgren (ed.), with the collaboration of Ernest Cadman Colwell and Ralph Marcus, Hellenistic Greek Texts (Chicago: University of Chicago Press, 1947) 137-140.
The vocabularly (pp. 211-271) is for the whole volume (not a running vocabulary for this inscription); a glossary proper names (pp. 271-275).
There is a translation, commentary, and bibliography in F.W. Danker, Benefactor: an epigraphic study of a Graeco-Roman and New Testament semantic field (1982): 236-248 (no. 41).
Eduard Norden described its style as "bacchantic dithyrambic prose".
A search for Nemrud Dagh in LSJ returns more than one either for Nimrud Dagh or for OGI 383.
The British Museum has a statement about one of the reduced scale versions of one of the reliefs that constitutes this monument. It notes the damage that resulted from subsequent re-use. P.M. Fraser discussed this stone in relation to OGI 404 in ABSA 47 (1952) 96-101.
A text with vocabulary can be found in Allen Wikgren (ed.), with the collaboration of Ernest Cadman Colwell and Ralph Marcus, Hellenistic Greek Texts (Chicago: University of Chicago Press, 1947) 137-140.
The vocabularly (pp. 211-271) is for the whole volume (not a running vocabulary for this inscription); a glossary proper names (pp. 271-275).
There is a translation, commentary, and bibliography in F.W. Danker, Benefactor: an epigraphic study of a Graeco-Roman and New Testament semantic field (1982): 236-248 (no. 41).
Eduard Norden described its style as "bacchantic dithyrambic prose".
A search for Nemrud Dagh in LSJ returns more than one either for Nimrud Dagh or for OGI 383.
The British Museum has a statement about one of the reduced scale versions of one of the reliefs that constitutes this monument. It notes the damage that resulted from subsequent re-use. P.M. Fraser discussed this stone in relation to OGI 404 in ABSA 47 (1952) 96-101.
Friday, 26 June 2015
Calvary: a place name only in translation literature
The Vulgate of John 19:17 reads Et baiulans sibi crucem exivit in eum qui dicitur Calvariae locum hebraice Golgotha with Calvariae locum created as a calque on the Greek text's Κρανίου τόπον, whence the familiar 'Calvary'. OED s.v. notes that in Old English the placename was Headpan-stow.
The Vulgate simply retained Lithostrotus in verse 13.
The Vulgate simply retained Lithostrotus in verse 13.
Wednesday, 10 June 2015
'Christian' names
The LGPN website features some discussion of the impact of Christianity on Greek onomastics. It cites Χριστό-δουλος and Χριστο-φόρος as examples, to which Σταύριος
can be added. Γρηγόριος could also be mentioned (whence, Gregory, perhaps with reference, e.g. to Mark 13: 35, 37). E.A. Sophocles, p. 1006, cites Σταυράκιος 'little cross' as a proper name in Theoph(anes) 706 (d. 800; ed. C. de Boor).
LGPN quotes a passage from John Chrysostom, which, I think, is the following from De inani gloria et de educandis liberis (lines 645 ff. in Malingrey's CERF edition):
A partial translation helped to locate this passage.
On a partially related note, an adjective σταυρo-αναστάσιμος 'relating to the crucifixion and resurrection' is reported by E.A. Sophocles, p. 1006. See
Acta Monasterii Theotoci Euergetae, Synaxarium Triodii et Pentecostarii. Day 23P l. 12 and Day 34P l. 8, in the context of ἀναστάσιμος and of σταυρώσιμος.
can be added. Γρηγόριος could also be mentioned (whence, Gregory, perhaps with reference, e.g. to Mark 13: 35, 37). E.A. Sophocles, p. 1006, cites Σταυράκιος 'little cross' as a proper name in Theoph(anes) 706 (d. 800; ed. C. de Boor).
LGPN quotes a passage from John Chrysostom, which, I think, is the following from De inani gloria et de educandis liberis (lines 645 ff. in Malingrey's CERF edition):
Εὐκαίρως δὲ ἀνεμνήσθην καί με νῦν ὑπῆλθεν ἀπὸ τοῦ ὀνόματος καὶ ἕτερόν τι νόημα. Ποῖον δὴ τοῦτο; εὐθέως αὐτοῖς ἀπὸ τῆς προσηγορίας παρέχωμεν ἀρετῆς ζῆλον. Μηδεὶς τοίνυν εἰς τὰ τῶν προγόνων σπευδέτω καλεῖν ὀνόματα τὰ παιδία, τοῦ πατρὸς καὶ τῆς μητρὸς καὶ τοῦ πάππου καὶ τοῦ ἐπιπάππου, ἀλλ’ εἰς τὰ τῶν δικαίων, τῶν μαρτύρων, τῶν ἐπισκόπων, τῶν ἀποστόλων. Ἔστω αὐτοῖς καὶ τοῦτο ζῆλος· ὁ μὲν Πέτρος καλείσθω, ὁ δὲ Ἰωάννης, ὁ δὲ ἑτέραν τινὰ προσηγορίαν ἑνὸς τῶν ἁγίων. Καὶ μή μοι τὰ ἔθη τὰ ἑλληνικά. Οὐ μικρὰ γὰρ αἰσχύνη καὶ κατάγελως, ὅταν ἐν οἰκίᾳ χριστιανῶν ἔθη τινὰ ἑλληνικὰ ἐπιτελῆται καὶ λύχνους ἀνάπτωσι καὶ ἀναμένωσιν ἐπιτηροῦντες τὸν σβεσθέντα πρῶτον καὶ καυθέντα, καὶ ἕτερά τινα τοιαῦτα ἅπερ οὐ τὸν τυχόντα ὄλεθρον ἐπάγει τοῖς τοιαῦτα ποιοῦσιν. Μὴ γὰρ δὴ νομίσητε μικρὰ εἶναί τινα καὶ εὐτελῆ τὰ γινόμενα.
A partial translation helped to locate this passage.
On a partially related note, an adjective σταυρo-αναστάσιμος 'relating to the crucifixion and resurrection' is reported by E.A. Sophocles, p. 1006. See
Acta Monasterii Theotoci Euergetae, Synaxarium Triodii et Pentecostarii. Day 23P l. 12 and Day 34P l. 8, in the context of ἀναστάσιμος and of σταυρώσιμος.
Tuesday, 9 June 2015
The Jerusalem Temple and μεσότοιχον
Warning signs informed gentiles to proceed no further. Josephus comments,
"Proceeding across this [the open court] towards the second court of the temple, one found it surrounded by a stone balustrade, three cubits high and of exquisite workmanship; in this at regular intervals stood slabs giving warning, some in Greek, others in Latin characters, of the law of purification, to wit that no foreigner was permitted to enter the holy place, for so the second enclosure of the temple was called."
"Proceeding across this [the open court] towards the second court of the temple, one found it surrounded by a stone balustrade, three cubits high and of exquisite workmanship; in this at regular intervals stood slabs giving warning, some in Greek, others in Latin characters, of the law of purification, to wit that no foreigner was permitted to enter the holy place, for so the second enclosure of the temple was called."
Jewish War 5, v, 2 (cf. Jewish War 6, ii, 4; Jewish Antiq. 15. xi, 5; Philo Leg. 212)
Two inscriptions bearing this warning have been found, the fullest of which is OGI II 598 (not yet online at PHI: photo and translation). The more fragmentary inscription is restored on the basis of the more complete text.
A full discussion may be found in Corpus Inscriptionum Iudaeae/Palaestinae: A multi-lingual corpus of the inscriptions from Alexander to Muhammad I, 1 (edd. H.M. Cotton, et al.), no. 2 (pp. 42-45).
We may assume that it was not thought necessary to have Hebrew or Aramaic warning signs. Today's equivalent sign is in Hebrew, then English, then French (but not in Arabic).
We may assume that it was not thought necessary to have Hebrew or Aramaic warning signs. Today's equivalent sign is in Hebrew, then English, then French (but not in Arabic).
Thursday, 28 May 2015
More late Christian lexical items in LSJ
Further to στεφανοσταύριον, there is οἰκονόμισσα, cited from a fifth-century inscription
and another (ep.pr. Sterrett, WE 216 n.345 [?PASCSA 3 1884-5] = MAMA VIII 399) that is not dated explicitly (Roman imperial).
The name Doxa goes way back.
There is a third instance, which may be second-century, and a fourth.
Also, the passive of φιλοκαλέω is reported (s.v. 5) from a sixth-century inscription.
and another (ep.pr. Sterrett, WE 216 n.345 [?PASCSA 3 1884-5] = MAMA VIII 399) that is not dated explicitly (Roman imperial).
The name Doxa goes way back.
There is a third instance, which may be second-century, and a fourth.
Also, the passive of φιλοκαλέω is reported (s.v. 5) from a sixth-century inscription.
Monday, 11 May 2015
A specimen of Thessalian with ἀρχι-ττολιέω inflected as an athematic -μι verb
In addition to ἀρχιττολιτάρχε(-)ντος (= ἀρχιπολιταρχοῦντος gen.ptcpl. of ἀρχιπολιταρχέ(-)ω), IG IX, 2 1233 also contains several names in Thessalian form and with the genitive -οι as well as a mix of patronymic adjectives (Aeolic) and patronymic genitives (common).
For the lower-ranking magistracy, cf. Acts 17:6.
For the lower-ranking magistracy, cf. Acts 17:6.
Tuesday, 24 March 2015
Relative clauses with resumptive pronouns ?
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.
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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.
Wednesday, 4 February 2015
Contextual contamination
LSJ s.v. ἀνήρ ΙΙΙ comments:
"man, opp. youth, unless the context determines the meaning, as in οὔ πως ἔστι νεωτέρῳ ἀνδρὶ μάχεσθαι ἄνδρα γέροντα Od.18.53; but ἀ. alone always means a man in the prime of life, esp. warrior, ἀ. ἕλεν ἄνδρα Il.15.328;...".
Although this lexicon shows plenty of instances where the meaning given for a word in fact incorporates material from the context (see, e.g. J. Chadwick, Lexicographica Graeca (Oxford: 1996), 32-34 against 'only' as the meaning alleged for ἀγαπητός), this section of this entry at least shows an awareness of the issue: in Od.18.53 both ἀνδρί and ἀνδρά are neutral as far as age is concerned and so the former instance of the noun per se cannot be evidence for the meaning 'young man'. Age is specified by the adjectives: νεωτέρῳ and γέροντα.
"man, opp. youth, unless the context determines the meaning, as in οὔ πως ἔστι νεωτέρῳ ἀνδρὶ μάχεσθαι ἄνδρα γέροντα Od.18.53; but ἀ. alone always means a man in the prime of life, esp. warrior, ἀ. ἕλεν ἄνδρα Il.15.328;...".
Although this lexicon shows plenty of instances where the meaning given for a word in fact incorporates material from the context (see, e.g. J. Chadwick, Lexicographica Graeca (Oxford: 1996), 32-34 against 'only' as the meaning alleged for ἀγαπητός), this section of this entry at least shows an awareness of the issue: in Od.18.53 both ἀνδρί and ἀνδρά are neutral as far as age is concerned and so the former instance of the noun per se cannot be evidence for the meaning 'young man'. Age is specified by the adjectives: νεωτέρῳ and γέροντα.
Monday, 29 September 2014
'Peace and Safety!'
With 1 Thess. 5:3, compare: X.Cyr.7.4.5, Psalmi Salomonis 8.18, Plu.Ant.40.7, Dio Chrysostom Orations 74.4.
Monday, 30 June 2014
ἀντιπαρέρχομαι 492 (Luke 10:31, 32) in Moulton-Milligan
"It is quoted from Straton (ii/AD ?), who writes (Anth.Pal.12.8)... Meineke took the rather needless trouble to emend ἄρτι παρ. [as in Paton's Loeb edn.]-- did he know that the word occurred in Biblical literature? ... Any writer was free to make a fresh compound like this for a special purpose. Straton was morally the most tainted writer in the Anthology, and we may be quite sure that he owed as little to Holy Writ as it owed to him."
The Greek text of Beckby reads:
Darryl Hine's translation (with ἄρτι in his text) in Puerilities: Erotic Epigrams of the Greek Anthology (Princeton University Press. 2001: 4-5) is as follows:
"Remarking as I passed a flower-stall
A lad entwining buds and blooms together,
Smitten, I paused to ask him in a small
Voice how much his garland cost and whether
He'd sell it me? He hung his head and blushed
Like a rose: 'Go on! or Dad will take a dim
View...' I bought a token wreath and rushed
Off home to bedeck and beseech the gods for him."
The Greek text of Beckby reads:
Εἶδον ἐγώ τινα παῖδα ἐπανθοπλοκοῦντα κόρυμβον
ἄρτι παρερχόμενος τὰ στεφανηπλόκια·
οὐδ’ ἄτρωτα παρῆλθον· ἐπιστὰς δ’ ἥσυχος αὐτῷ
φημί· „Πόσου πωλεῖς τὸν σὸν ἐμοὶ στέφανον;“
μᾶλλον τῶν καλύκων δ’ ἐρυθαίνετο καὶ κατακύψας
φησί· „Μακρὰν χώρει, μή σε πατὴρ ἐσίδῃ.“
ὠνοῦμαι προφάσει στεφάνους καὶ οἴκαδ’ ἀπελθὼν
ἐστεφάνωσα θεοὺς κεῖνον ἐπευξάμενος.
Darryl Hine's translation (with ἄρτι in his text) in Puerilities: Erotic Epigrams of the Greek Anthology (Princeton University Press. 2001: 4-5) is as follows:
"Remarking as I passed a flower-stall
A lad entwining buds and blooms together,
Smitten, I paused to ask him in a small
Voice how much his garland cost and whether
He'd sell it me? He hung his head and blushed
Like a rose: 'Go on! or Dad will take a dim
View...' I bought a token wreath and rushed
Off home to bedeck and beseech the gods for him."
Tuesday, 28 August 2012
Jews with Greek names
Or: 'Just because my name's Patrick, it doesn't mean I'm Irish'.
In Acts 6:5, we meet seven individuals, who were nominated to serve the Christian community in Jerusalem in order to resolve a quarrel between the Ἑλληνισταί and the Ἑβραῖοι about the unequal distribution of food to their widows:
...Στέφανον, ἄνδρα πλήρης πίστεως καὶ πνεύματος ἁγίου, καὶ Φίλιππον καὶ Πρόχορον καὶ Νικάνορα καὶ Τίμωνα καὶ Παρμενᾶν καὶ Νικόλαον προσήλυτον Ἀντιοχέα,...
All have Greek names. Without the context, we could not know that these men were Jews, Christians, or, in the case of the last, proselytes. We would also be wrong to conclude that there were Greeks.
BDAG s.v. Τίμων notes 'one of the seven persons appointed to release the apostles from papyrus-work relating to aid for widows'. The entries for these seven men show no consistency.
Prochorus is not attested earlier, according to BDAG.
Note also: Philip and Andrew (Ev.Jo. 12), Alexander - a member of the high priestly family (Act.Ap. 4:6), and Σίμων (9x in NT, of various Jews, a leper, a Pharisee, a Samaritan (?) magician) for Συμεών (Act.Ap.15:14, 2 Ep.Pet.1:1).
In other words, a person of any ethnicity or religion may lie/hide behind a Greek (or a widespread 'Patrick' type) name.
In Acts 6:5, we meet seven individuals, who were nominated to serve the Christian community in Jerusalem in order to resolve a quarrel between the Ἑλληνισταί and the Ἑβραῖοι about the unequal distribution of food to their widows:
...Στέφανον, ἄνδρα πλήρης πίστεως καὶ πνεύματος ἁγίου, καὶ Φίλιππον καὶ Πρόχορον καὶ Νικάνορα καὶ Τίμωνα καὶ Παρμενᾶν καὶ Νικόλαον προσήλυτον Ἀντιοχέα,...
All have Greek names. Without the context, we could not know that these men were Jews, Christians, or, in the case of the last, proselytes. We would also be wrong to conclude that there were Greeks.
BDAG s.v. Τίμων notes 'one of the seven persons appointed to release the apostles from papyrus-work relating to aid for widows'. The entries for these seven men show no consistency.
Prochorus is not attested earlier, according to BDAG.
Note also: Philip and Andrew (Ev.Jo. 12), Alexander - a member of the high priestly family (Act.Ap. 4:6), and Σίμων (9x in NT, of various Jews, a leper, a Pharisee, a Samaritan (?) magician) for Συμεών (Act.Ap.15:14, 2 Ep.Pet.1:1).
In other words, a person of any ethnicity or religion may lie/hide behind a Greek (or a widespread 'Patrick' type) name.
Latin in Greek script
The transliteration Λέντουλος and the transcription (?) Λέντλος are found for the Latin name Lentulus in Greek authors. E.g. -
For the former: Diodorus Siculus 11.52.1,Plutarchus, Pompeius 73.6 [unique in Plu.]; Appianus, Mithridatica 434 [uniquely in this section in App.]; Cassius Dio, 37.30.4 et al. locc.;
For the latter:
Polybius, Historiae 18.48.2, Diodorus Siculus 17.112.1, 40.1.2; Josephus, Antiquitates Judaicae 14.228; Res Gestae DIVI Augusti 6, 16, 18; Plutarch, Pompeius 22.5, 59.1, 3, 4, 80.4 [Is this the same individual as transliterated above ?; standard in Plu.]; Appianus, Bellum civile 1.8.72, but then not again until Constantinos VII Porphyrogennetos.
Cf. τίτλος Ev.Jo. 19:19f. for titulus.
For the former: Diodorus Siculus 11.52.1,Plutarchus, Pompeius 73.6 [unique in Plu.]; Appianus, Mithridatica 434 [uniquely in this section in App.]; Cassius Dio, 37.30.4 et al. locc.;
For the latter:
Polybius, Historiae 18.48.2, Diodorus Siculus 17.112.1, 40.1.2; Josephus, Antiquitates Judaicae 14.228; Res Gestae DIVI Augusti 6, 16, 18; Plutarch, Pompeius 22.5, 59.1, 3, 4, 80.4 [Is this the same individual as transliterated above ?; standard in Plu.]; Appianus, Bellum civile 1.8.72, but then not again until Constantinos VII Porphyrogennetos.
Cf. τίτλος Ev.Jo. 19:19f. for titulus.
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