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Headword:
*)aghlatei=n
Adler number: alpha,214
Translated headword: to drive out, to drive out a curse
Vetting Status: high
Translation: [Meaning] to pursue, to drive into exile,[1] to set upon.
Herodotus [sc. uses it in the sense of] to do violence.[2]
*)aghlatei=n: diw/kein, fugadeu/ein, e)pita/ttein. *(hro/dotos, u(bri/zein.
Notes:
[1] The first two of these glossing infinitives are paralleled in
Photius, Lexicon alpha162 Theodoridis, where the participle
a)ghlatw=n (said to be extracted from the tragic poet
Nicomachus) is glossed with
diw/kwn and
fugadeu/wn.
[2] A very loose interpretation of the single use of this verb by
Herodotus (5.72.1: see web address 1 below for Greek text), from the ancient glosses on that passage; "drive out" would be better there, as elsewhere. See further under the next entry,
alpha 215.
Web address 1
Keywords: definition; dialects, grammar, and etymology; ethics; historiography; history; religion; tragedy
Translated by: William Hutton on 22 October 2000@22:04:55.
Vetted by:
Headword:
*de/ei
Adler number: delta,166
Translated headword: it is necessary
Vetting Status: high
Translation: [
de/ei] the [same as]
dei=.[1] The indicative, clearly. But
de/ei [sc. can also mean] with fear.[2]
"
Nicomachus, since he had been found out, was in every fear."[3]
*de/ei: to\ dei=. to\ o(ristiko\n dhlono/ti. *de/ei de/, fo/bw|. o( de\ *niko/maxos w(s pefwrame/nos e)n panti\ h)=n de/ei.
Notes:
Also (minus the quotation) in
Hesychius.
[1] The headword is simply the uncontracted form of this, metrically an iamb.
[2] For this noun, here dative, see
delta 246.
[3] Quotation (transmitted, in Adler's view, via the
Excerpta Constantini Porphyrogeniti) unidentifiable.
Translated by: Jennifer Benedict on 24 July 2002@11:00:05.
Vetted by:
Headword:
*(ermi/as
Adler number: epsilon,3040
Translated headword: Hermias
Vetting Status: high
Translation: The eunuch, of
Atarneus (it is a place in
Mysia in Asia close to the Hellespont,[1] which he also ruled as a subject of the Persian king). He became a eunuch and slave of Euboulos, a Bithynian dynast and philosopher. Having been educated in the school of
Aristotle,[2] he wrote
On the Soul, that it is immortal.[3]
This man is "the thrice-sold eunuch".[4] He was well-disposed towards
Aristotle and gave his adopted daughter in marriage to the philosopher.[5]
They write [sc. the name of] this
Hermias with iota only;[6] for the following verse is found among the iambic verses of
Hipponax: "a eunuch and slave,
Hermias ruled [sc.
Atarneus]".[7]
This man, despite being castrated, inseminated his own wife and begat by her his daughter Pythias.[8]
See concerning these matters under '
Aristotle, son of
Nicomachus'.[9] Note well how many degenerated from philosophy into tyranny.
*(ermi/as, o( eu)nou=xos, *)atarneu/s [xw/ra de/ e)sti *musi/as th=s e)n *)asi/a| th=s pro\s tw=| *(ellhspo/ntw|, h(=s kai\ h)=rxe basile/ws tou= *persw=n u(ph/koos], eu)nou=xos kai\ dou=los geno/menos *eu)bou/lou *biqunou= duna/stou kai\ filoso/fou, a)skhqei\s paidei/an para\ *)aristote/lei e)/graye peri\ yuxh=s, o(/ti a)qa/natos. ou(=to/s e)stin o( eu)nou=xos o( tri/pratos. oi)kei/ws de\ die/keito pro\s *)aristote/lhn kai\ th\n qeth\n au)tou= qugate/ra e)/dwke tw=| filoso/fw|. tou=ton de\ to\n *(ermi/an mo/non gra/fousi dia\ tou= i: e)n ga\r toi=s tou= *(ippw/naktos sti/xois i)ambikoi=s eu(/rhtai sti/xos ou(/tws: eu)nou=xos w)\n kai\ dou=los h)=rxen *(ermi/as. o(/ti ou(=tos, kai/toi qladi/as w)/n, e)/speire th\n e(autou= gunai=ka kai\ e)/teken e)c au)th=s th\n *puqia/da qugate/ra au)tou=. zh/tei peri\ tou/twn e)n tw=| *)aristote/lhs, ui(o\s *nikoma/xou. shmei/wsai po/soi e)k filosofi/as ei)s tura/nnida mete/peson.
Notes:
C4 BC. See generally OCD(4) 670, '
Hermias(1)'.
[1] Barrington Atlas map 56 grid D3.
[2]
Strabo (13.1.57) states that
Hermias attended the lectures of
Plato and
Aristotle in
Athens.
[3] Wormell (p. 90) conjectures that the Suda may have confused
Hermias of
Atarneus with Hermeias of Alexandria; see
epsilon 3036.
Aristotle also wrote a work
On the Soul.
[4]
Menander,
Sikyonios 11 (formerly
Comica adespota fr. 884 Kock). 'Thrice-sold' probably has the sense of 'a sly fox'; see Wormell p.90.
[5] This paragraph comes from Harpokration s.v.; similar entries in
Photius (and, post-Suda,
Etymologicum Magnum).
Hermias' daughter was Pythias: see below, and
alpha 3929.
[6] That is, not Hermeias (as in
epsilon 3036 and
alpha 3929). See
Choeroboscus in
Etymologicum Magnum 376.25.
[7] The attribution of the verse to
Hipponax is incorrect. The verse derives from
Helladius Besantinoos. See Wormell p.91.
[8] On
qladi/as, one whose testicles have been crushed, see
epsilon 1474.
[9]
alpha 3929; cf.
alpha 3930.
P. Harding, Didymos on Demosthenes. (Oxford: Clarendon Press, 2006), pp. 57-65 (text); 124-162 (commentary)
Wormell, D.E.W., 'The literary tradition concerning Hermias of Atarneus', Yale Classical Studies 5 (1935), pp.56-92
Jaeger, W., Aristotle. Fundamentals of the history of his development, 2nd ed. trans. R. Robinson, Oxford, 1948, pp.111-121, 288-290
Keywords: biography; comedy; dialects, grammar, and etymology; ethics; gender and sexuality; geography; history; medicine; philosophy; poetry; politics; women
Translated by: Tony Natoli on 31 March 2002@02:13:01.
Vetted by:
Headword:
*niko/maxos
Adler number: nu,396
Translated headword: Nikomachos, Nikomakhos, Nicomachus
Vetting Status: high
Translation: From
Alexandreia Troas; tragedian, who wrote 11 tragedies, including
Alexandros,
Eriphyle,
Geryones,
Aletides,
Eileithuia,
Neoptolemos,
Mysoi,
Oedipus,
Persis,
Polyxene,
Trilogia,
Metekbanousai,
Tyndareus or
Alkmaion,
Teukros.
*niko/maxos, *)alecandreu\s th=s *trwi+kh=s, tragiko/s, gra/yas tragw|di/as ia#, w(=n kai\ ai(/de: *)ale/candros, *)erifu/lh, *ghruo/nhs, *)aleti/dhs, *ei)lei/quia, *neopto/lemos, *musoi/, *oi)di/pous, *pe/rsis, *poluce/nh, *trilogi/a, *metekbai/nousai, *tunda/rews h)\ *)alkmai/wn, *teu=kros.
Note:
C3 BCE; fragments in B. Snell (ed.),
TGF 1.285-287. If the Suda's figure of '11' plays is correct, more of these titles must be alternatives than the one instance given; e.g. Persis or Polyxene. Confusion with a homonymous tragedian such as Nikomachos of
Athens (to whom an
Oedipus is ascribed in
nu 397) is also possible. In any event,
Eileithuia appears to be a comedy: see Kassel-Austin, PCG 7.56-61, at 57-59.
Translated by: David Whitehead on 22 September 2003@05:25:30.
Vetted by:
Headword:
*niko/maxos
Adler number: nu,397
Translated headword: Nikomachos, Nikomakhos, Nicomachus
Vetting Status: high
Translation: Athenian, tragedian; [the man] who won startling victories over
Euripides[1] and
Theognis.[2] His plays include an
Oedipus.
*niko/maxos, *)aqhnai=os, tragiko/s: o(\s parado/cws *eu)ripi/dhn kai\ *qe/ognin e)ni/khse. tw=n drama/twn e)sti\n au)tou= *oi)di/pous.
Notes:
Keywords: biography; geography; mythology; tragedy
Translated by: David Whitehead on 22 September 2003@05:30:37.
Vetted by:
Headword:
*niko/maxos
Adler number: nu,398
Translated headword: Nikomachos, Nikomakhos, Nicomachus
Vetting Status: high
Translation: From Stageira;[1] a philosopher, son of
Aristotle the philosopher;[2] a pupil of
Theophrastus and, as some [say] his lover also.[3] He wrote
Ethics in six books[4] and [a commentary] on his father's lectures in physics.
*niko/maxos, *stageiri/ths, filo/sofos, ui(o\s me\n *)aristote/lous tou= filoso/fou, maqhth\s de\ *qeofra/stou, w(s de/ tines kai\ paidika/. e)/grayen *)hqikw=n bibli/a #2#, kai\ peri\ th=s fusikh=s a)kroa/sews tou= patro\s au)tou=.
Notes:
Associated internet address:
Web address 1
Keywords: biography; ethics; gender and sexuality; geography; philosophy; science and technology
Translated by: Tony Natoli on 3 March 2003@15:51:22.
Vetted by:
Headword:
*niko/maxos
Adler number: nu,399
Translated headword: Nikomachos, Nicomachus
Vetting Status: high
Translation: A doctor, and himself [sc. also] from Stageira;[1] son of Machaon[2] the son of Asclepius;[3] [the man] from whom was descended
Nicomachus the father of
Aristotle the philosopher, himself also a doctor. He wrote 6 volumes on medicine and 1 on physics.[4]
*niko/maxos, i)atro/s, kai\ au)to\s *stageiri/ths, *maxa/onos tou= *)asklhpiou= ui(o/s: e)c ou(= kath/geto *niko/maxos, o( path\r *)aristote/lous tou= filoso/fou, kai\ au)to\s i)atro/s. e)/grayen i)atrikw=n bibli/a #2#, kai\ fusikw=n a#.
Notes:
See already, in brief, under
alpha 3929.
[1] A cross-reference back to
nu 398.
[2] See
mu 300, and generally OCD(4) s.v.
[3] No Suda entry, but see generally OCD(4) s.v.
[4] This final sentence displays confusion with
nu 398.
Translated by: David Whitehead on 23 October 2005@05:13:03.
Vetted by:
Headword:
*)wrige/nhs
Adler number: omega,182
Translated headword: Origen
Vetting Status: high
Translation: [
Origen],[1] also [called]
Adamantius,[2] was a most illustrious man and consummately trained[3] in all fields of knowledge. He became a disciple of the philosopher
Ammonius, surnamed Saccas,[4] who possessed the loftiest competence in philosophy. Consequently, his knowledge of philosophic thought was bolstered greatly by his teacher,[5] for
Origen was constantly immersed in
Plato, and in the works of Numenius[6] and Cronius,[7]
Apollophanes,[8]
Longinus,[9] Moderatus, [10] and
Nicomachus.[11] He also devoted himself to the writings of the luminaries among the Pythagoreans. So too, he read the books of
Chaeremon[12] and the Stoic thinker
Cornutus,[13] from whom he learned allegorical technique[14] integral to interpreting the Greek mysteries. He had an altogether remarkable knowledge of philosophical doctrines, not only secular[15] but sacred: especially ours; that is, Christian doctrine.
What indeed can be said about the blessed nature of that near-immortal?[16] For this man had such command of dialectics, geometry, mathematics, grammar, and rhetoric, as well as the doctrines of all philosophical systems that he attracted thoroughly devoted disciples, explaining to them -- system by system -- the many intricacies and interrelationships pertaining to each.[17] Even
Porphyry,[18] the raving anti-Christian, mentions
Origen and his genius: "But this kind of absurdity is attributable to a man whom I, in fact, met when I was still quite young. He was very famous and is still so because of the works he left behind. I refer[19] to
Origen, whose renown is trumpeted loudly among teachers in these disciplines. And this testimony about the man is the same from foreigners and, notably, from detractors." These things were said by
Porphyry in the third book of his writings against the Christians.[20] Although truthful about the man's training, a blatant lie about the rest (for what wouldn't an anti-Christian maniac[21] be capable of?) where he says that
Origen defected from the Greeks and
Ammonius veered from a God-fearing life to that of a heathen. But enough of such talk; rather, on to illuminating
Origen's superb command of Greek learning.[22] As to this acumen, he writes the following in a certain letter defending himself against those who faulted him for his zeal in these matters: "As I was devoted to the word of God, and because the fame of our expertise was spreading widely, sometimes heretics and sometimes those skilled in Greek thought, especially philosophy, would come to me. It seemed appropriate to examine the doctrines of the heretics and the claims made by these philosophers to speak the truth."[23] Just so did he write in defense of his training.
During this period, even Mamaea,[24] the mother of the Roman emperor Alexander, met and conversed with
Origen in
Antioch, and was instructed by him in the Word. The start of his
Commentaries on divine Scripture dates to that time, after Ambrose[25] in particular urged him to undertake this enterprise not only through endless prodding and appeals to the man but with the provision of unlimited resources. Thus, more than seven stenographers were on call to take his dictation, shift-changing with one another at designated intervals; and no fewer were the number of copyists, along with young women skilled in penning a final text. Ambrose supplied abundant resources to meet all their needs. Far beyond that, he imbued
Origen with exceeding enthusiasm through his own study of God's pronouncements,[26] and a zeal which gave
Origen special inspiration in preparing his
Commentaries. Moreover,
Origen directed such diligence toward divine Scripture that he made a thorough study of Hebrew -- contrary to the proclivity of his times.[27]
So too, along side the translations rendered by the Seventy,[28] he arrayed other versions to fashion a single work. I am referring to the versions of
Aquila of Pontus and
Theodotion and
Symmachus,[29] a member of the Ebionites[30] (a sect whose heresy is in believing Christ a mere man). These Ebionites prepared a recension of the
Gospel of Matthew,[31] through which they rabidly assert their ideology. In like manner, he arrayed the fifth, sixth, and seventh versions.[32] From the history of
Eusebius Pamphili concerning
Origen.
Origen subjected the divine words to such meticulous scrutiny that he personally gathered only original manuscripts in the actual Hebrew; tracked down versions by other translators besides the Seventy; and apart from the war-horse translations of
Aquila and
Symmachus and
Theodotion, discovered certain others -- from what nooks I do not know -- but which, although having disappeared long ago, he managed to track down and uncover. Moreover, in the
Hexapla[33] text of
Psalms, he inserted, after these four well-known versions, not only a fifth but also a sixth and a seventh translation. Regarding one of which he remarks that it was found at Jericho in a large storage jar.[34] Gathering them into a single work, he subsected them into clauses, comparing and contrasting one with another, and with the Hebrew text itself. He has left us copies of the
Hexapla (as it is called), and prepared separately a version that contains
Aquila and
Symmachus and
Theodotion together with the Seventy in the
Tetrapla.[35]
Having commented on every aspect of canonical Scripture, he left behind such a vast and pervasive body of work that from it would be derived thereafter the foundation for all teachings of the Church. So much so that the theologian Gregory,[36] pronounced: "
Origen is the whetstone of us all." He provided a great service not only to our Church but to those outside it, heretics as well as philosophers, taught by him virtually the entire panoply of learning -- secular philosophy in addition to things sacred. For he would introduce to the study of philosophy all whom he saw to be adept, imbuing them with geometry and arithmetic, and the other basic subjects. Then he would usher them on to philosophical systems, presenting these doctrines in detail, each element so adroitly that by this time he was heralded as an eminent philosopher, even among the Greeks themselves.
Witness to his prowess in these endeavors are the Greek philosophers themselves who flourished in his day, in whose treatises we find frequent mention of the man -- sometimes dedicating the work to him, sometimes submitting their own work to his judgment, as to a master.
While
Origen was in the course of his usual tasks at
Caesarea, not only did many locals call upon him for instruction, but streams of foreigners left their homelands seeking his guidance. Especially renown among them we note
Theodorus, who was the very man famous in our day as the bishop Gregory Thaumaturgus,[37] and his brother
Athenodorus. Although they were passionately devoted to Greek and Roman scholarship,
Origen stirred in them a love of divine philosophy and persuaded them to give up their former devotion in favor of rigorous theological study.[38] After studying five full years, they made such great progress in divine matters that, although still young, both were considered deserving of the episcopate over the Pontic[39] churches.
During this period, the
Commentaries on Isaiah and likewise those on
Ezekiel were being composed by
Origen. As to these works, there are thirty volumes on the third part of
Isaiah up to the vision of the beasts in the wilderness,[40] and twenty-five on
Ezekiel, which were the only ones he wrote on the entire work of this prophet. He was sixty years old[41] when he completed these labors -- concerning which the blessed martyr
Pamphilus devoted his life in witness.[42] His
Commentaries on the Gospel of John indicate that he composed the first five parts while still in Alexandria; however, only twenty-two volumes of this treatise, which encompassed the entire Gospel, have survived. He also composed twelve commentaries on
Genesis, commentaries on the first twenty-five
Psalms, and on Lamentations as well. Moreover, there are those works entitled
On the Resurrection[43] and
First Principles.[44] He also wrote compilations called the
Stromateis,[45] ten in number, which he composed during the reign of Alexander.
In his discourse on the first Psalm,
Origen presented a catalogue of the holy books that comprise the
Old Testament, commenting in effect: "It must be clearly understood that there are twenty-two canonical books, as the Jews attest, matching the number of letters in their alphabet."[46] So he adds, saying: "These are the twenty-two books according to the Jews:
Genesis or
Barhsiq,[47] which means 'In the beginning', and the subsequent sequence."
Origen remained a clarion voice up to the period of
Gallus and Volusianus;[48] that is, until be was sixty-nine years of age.[49] He enjoyed final sleep in Tyre, where he was also interred. His father Leonides had been perfected by martydom through Christ.[50]
*)wrige/nhs, o( kai\ *)adama/ntios, a)nh\r e)llogimw/tatos kai\ kata\ pa=san paidei/an ei)s a)/kron e)chskhme/nos: a)kroath\s geno/menos *)ammwni/ou tou= filoso/fou, tou= e)pi/klhn *sakka=, tou= plei/sthn e)pi/dosin e)pi\ filosofi/a| e)sxhko/tos. dia/ toi tou=to kai\ ei)s th\n tw=n lo/gwn e)mpeiri/an pollh\n para\ tou= didaska/lou th\n w)fe/leian e)klhrw/sato: sunh=n te ga\r a)ei\ tw=| *pla/twni o( proeirhme/nos a)nh/r, toi=s te *noumhni/ou kai\ *kroni/ou, *)apollofa/nous te kai\ *loggi/nou kai\ *modera/tou, *nikoma/xou te kai\ tw=n e)n toi=s *puqagorei/ois e)llogi/mwn a)ndrw=n w(mi/lei suggra/mmasin. e)xrh=to de\ kai\ *xairh/monos tou= *stwi+kou= *kornou/tou te bi/blois: par' w(=n to\n metalhptiko\n tw=n par' *(/ellhsi musthri/wn e)/gnw tro/pon. kai\ a(pacaplw=s pollh\n e)/sxe th\n e)pisth/mhn tw=n e)n filosofi/a| dogma/twn, ou) mo/non tw=n *(ellhnikw=n, a)lla\ kai\ tw=n qei/wn te kai\ h(mete/rwn, toute/sti tw=n *xristianw=n. kai\ ti/ a)/n tis le/goi peri\ th=s e)kei/nou mikrou= dei=n a)qana/tou kai\ makari/as fu/sews; o(/ti per dialektikh/n, gewmetrikh/n, a)riqmhtikh/n, mousikh/n, grammatikh\n kai\ r(htorikh\n kai\ pa/ntwn tw=n filoso/fwn ta\ do/gmata ou(/tws e)ce/maqen, w(/ste spoudasta\s tw=n kosmikw=n pragma/twn a)kroata\s e)sxhke/nai kai\ e)chgei=sqai au)toi=s e(ka/stote sundroma/s te polla\s pro\s au)to\n gi/nesqai. tou= de/ ge *)wrige/nous kai\ th=s megalofui/+as au)tou= kai\ *porfu/rios o( kata\ *xristianw=n lutth/sas mnhmoneu/ei kai/ fhsin: o( de\ tro/pos th=s a)topi/as e)c a)ndro/s, w(=| ka)gw\ komidh= ne/os w)\n tetu/xhka sfo/dra eu)dokimh/santos kai\ e)/ti eu)dokimou=ntos di' w(=n katale/loipe suggramma/twn, pareilh/fqw *)wrige/nhs, ou(= kle/os para\ toi=s didaska/lois tou/tw| tw=n lo/gwn me/ga diade/dotai. kai\ au(=tai me\n ai( para\ tw=n e)/cwqen marturi/ai tou= a)ndro/s, kai\ ma/lista tw=n e)xqrw=n. tau=ta *porfuri/w| kata\ to\ tri/ton su/ntagma tw=n grafe/ntwn au)tw=| kata\ *xristianw=n ei)/rhtai, e)palhqeu/santi me\n peri\ th=s tou= a)ndro\s a)skh/sews, yeusame/nw| de\ safw=s peri\ tw=n loipw=n [ti/ ga\r ou)k e)/mellen o( kata\ *xristianw=n manei/s;]: e)n oi(=s au)to\n me/n fhsin e)c *(ellh/nwn metati/qesqai, to\n d' *)ammw/nion e)k bi/ou tou= kata\ qeose/beian e)pi\ to\n e)qniko\n e)kpesei=n. tau=ta me\n ei)s para/stasin th=s *)wrige/nous kai\ peri\ ta\ *(ellh/nwn maqh/mata polupeiri/as, peri\ h(=s pro/s tinas memyame/nous au)tw=| dia\ th\n peri\ e)kei=na spoudh\n a)pologou/menos e)n e)pistolh=| tini tau=ta gra/fei: e)pei\ de\ a)nakeime/nw| moi tw=| lo/gw|, th=s fh/mhs diatrexou/shs peri\ th=s e(/cews h(mw=n, prosh/|esan o(te\ me\n ai(retikoi/, o(te\ de\ a)po\ tw=n *(ellhnikw=n maqhma/twn, kai\ ma/lista tw=n e)n filosofi/a|, e)/docen e)ceta/sai ta/ te tw=n ai(retikw=n do/gmata, kai\ ta\ u(po\ tw=n filoso/fwn peri\ a)lhqei/as le/gein e)paggello/mena. kai\ tau=ta me\n toiau=ta peri\ th=s a)skh/sews a)pologoume/nw| ei)/rhtai. kata\ tou=ton dh\ to\n xro/non kai\ h( *)aleca/n- drou tw=n *(rwmai/wn basile/ws mh/thr *mamai/a ei)s lo/gous *)wrige/nei sunh=lqen e)n *)antioxei/a| kai\ par' au)tou= kathxh/qh to\n lo/gon. e)c e)kei/nou de\ tou= xro/nou tw=n ei)s ta\s qei/as grafa\s u(pomnhma/twn e)ge/neto a)rxh/, *)ambrosi/ou ei)s ta\ ma/lista parormw=ntos au)to\n muri/ais o(/sais ou) protropai=s tai=s dia\ lo/gwn kai\ paraklh/sesin au)tou= mo/non, a)lla\ kai\ a)fqonwta/tais tw=n e)pithdei/wn xorhgi/ais. taxugra/foi te ga\r au)tw=| plei/ous h)\ e(pta\ to\n a)riqmo\n parh=san u(pagoreu/onti, xro/nois tetagme/nois a)llh/lous a)mei/bontes, bibliogra/foi te ou)x h(/ttous a(/ma kai\ ko/rais e)pi\ tw=| kalligrafei=n h)skhme/nais: w(=n a(pa/ntwn th\n de/ousan tw=n e)pithdei/wn a)/fqonon xorhgi/an o( *)ambro/sios paresth/sato: nai\ mh\n kai\ e)n th=| peri\ ta\ qei=a lo/gia a)skh/sei te kai\ spoudh=| proqumi/an a)/faton au)tw=| suneise/feren, h(=| kai\ ma/lista au)to\n proe/trepen e)pi\ th\n tw=n u(pomnhma/twn su/ntacin. tosau/thn de\ e)/sxe spoudh\n peri\ ta\s qei/as grafa/s, w(/ste kai\ th\n *(ebrai+kh\n dia/lekton, e)nantioume/nhn th=| te h(liki/a| kai\ th=| oi)kei/a| fu/sei, e)kmaqei=n, kai\ di/xa tw=n o# e(rmhneutw=n a)/llas e)kdo/seis ei)s e(\n sunagagei=n, *)aku/la le/gw tou= *pontikou= kai\ *qeodoti/wnos kai\ *summa/xou tw=n *)ebiwnai/wn [ai(/resis de/ e)stin au)tw=n yilo\n to\n *xristo\n a)/nqrwpon docazo/ntwn]: oi(/ tines to\ kata\ *matqai=on eu)agge/lion u(pemnhma/tisan, di' ou(= kai\ to\ i)/dion do/gma bebaiw=sai speu/dousin. o(moi/ws de\ pe/mpthn kai\ e(/kthn kai\ e(bdo/mhn e)/kdosin. e)k tw=n *eu)sebi/ou tou= *pamfi/lou i(storiw=n peri\ *)wrige/nous. tosau/th de\ ei)sh/geto tw=| *)wrige/nei tw=n qei/wn lo/gwn a)phkribwme/nh h( e)ce/tasis, w(s mo/nas prwtotu/pous au)toi=s *(ebrai/wn stoixei/ois grafa\s kth=ma i)/dion poih/sasqai a)nixneu=sai/ te ta\s tw=n e(te/rwn para\ tou\s o# ta\s i(era\s grafa\s e(rmhneu/santa e)kdo/seis kai/ tinas e(te/ras para\ ta\s kathmaceume/nas e(rmhnei/as e)nallattou/sas, th\n *)aku/lou kai\ *summa/xou kai\ *qeodoti/wnos, e)feurei=n, a(\s e)c a)porrh/twn ou)k oi)=d' o(po/qen tuxo\n tw=| pa/lai lanqanou/sas xro/nw| ei)s fw=s a)nixneu/sas proh/gagen. e)/n ge mh\n toi=s *(ecaploi=s tw=n *yalmw=n meta\ ta\s e)pish/mous te/ssaras e)kdo/seis ou) mo/non pe/mpthn, a)lla\ kai\ e(/kthn kai\ e(bdo/mhn paraqei\s e(rmhnei/an, e)pi\ mia=s au)=qis seshmei/wtai, w(s e)n *(ierixoi= eu(rhme/nhs e)n pi/qw|. tau/tas de\ a(pa/sas ei)s e(\n sunagagw\n dielqw/n te pro\s kw=lon kai\ a)ntiparaqei\s a)llh/lais meta\ kai\ au)th=s th=s *(ebrai/wn shmeiw/sews, ta\ tw=n legome/nwn *(ecaplw=n h(mi=n a)nti/grafa katale/loipen, i)di/ws de\ th\n *)aku/lou kai\ *summa/xou kai\ *qeodoti/wnos e)/kdosin a(/ma th=| tw=n o# e)n toi=s *tetraploi=s e)piskeua/sas. kai\ a(plw=s pa=san grafh\n u(poshmhna/menos e)kklhsiastikh\n plei=sta kai\ a)nari/qmhta katale/loipen, w(s e)c e)kei/nou pa/ntas tou\s mete/peita th=s e)kklhsi/as didaska/lous ta\s a)forma\s ei)lh- fe/nai, w(s o( qeolo/gos fa/skei *grhgo/rios: *)wrige/nhs h( pa/ntwn h(mw=n a)ko/nh. ou) mo/non de\ th=| kaq' h(ma=s e)kklhsi/a|, a)lla\ kai\ toi=s tw=n e)/cwqen pollh\n parei/xeto th\n w)fe/leian, ai(retikoi=s te kai\ filoso/fois, mononouxi\ pro\s toi=s qei/ois kai\ ta\ filo/sofa par' au)tou= paideuo/menoi. ei)sh=ge/ te ga\r o(/sous eu)fuw=s e)/xontas e(w/ra kai\ e)pi\ ta\ filo/sofa maqh/mata, gewmetri/an kai\ a)riqmhtikh\n kai\ ta)/lla paideu/mata paradidou/s, ei)/s te ta\s ai(re/seis ta\s para\ toi=s filoso/fois proa/gwn kai\ ta\ para\ tou/tois suggra/mmata dihgou/menos, u(pomnhmatizo/meno/s te kai\ qewrw=n ei)s e(/kasta, w(s h)/dh me/gan kai\ par' au)toi=s *(/ellhsi filo/sofon to\n a)/ndra khru/ttesqai. ma/rtures de\ th=s peri\ tau=ta au)tou= katorqw/sews au)tw=n *(ellh/nwn oi( kat' au)to\n h)kmako/tes filo/sofoi, w(=n e)n suggra/mmasi pollh\n mnh/mhn eu(/romen tou= a)ndro/s, tote\ me\n au)tw=| prosfwnou/ntwn, tote\ de\ oi(=a didaska/lw| e)s th\n au)tou= kri/sin tou\s i)di/ous a)nafero/ntwn po/nous. tw=| de\ *)wrige/nei e)pi\ th=s *kaisarei/as ta\ sunh/qh pra/ttonti polloi\ prosh/|esan ou) mo/non tw=n e)pixwri/wn, a)lla\ kai\ th=s a)llodaph=s muri/oi foithtai\ ta\s patri/das a)polei/pontes: w(=n e)pish/mous ma/lista e)/gnwmen *qeo/dwron, o(\s h)=n au)to\s ou(=tos o( kaq' h(ma=s e)pisko/pwn diabo/htos *grhgo/rios o( *qaumatourgo/s, o(/ te tou/tou a)delfo\s *)aqhno/dwros. oi(=s a)mfi\ ta\ *(ellh/nwn kai\ *(rwmai/wn maqh/mata deinw=s e)ptohme/nois filosofi/as ei)s e)/rwta th=s prote/ras spoudh=s th\n qei/an a)/skhsin a)ntikatalla/casqai proetre/yato. pe/nte de\ o(/lois e)/tesin au)tw=| suggeno/menoi tosau/thn a)phne/gkanto peri\ ta\ qei=a belti/wsin, w(s e)/ti ne/ous a)/mfw e)piskoph=s tw=n kata\ *po/nton e)kklhsiw=n a)ciwqh=nai. tw=| de\ *)wrige/nei kata\ tou=ton to\n xro/non ta\ ei)s to\n *)hsai/+an, e)n tautw=| de\ kai\ ei)s to\n *)iezekih\l suneta/tteto, w(=n ei)s me\n to\ tri/ton me/ros tou= *)hsai/+ou me/xri th=s o(ra/sews tw=n tetrapo/dwn tw=n e)n th=| e)rh/mw| tria/konta/ ei)si to/moi: ei)s de\ to\n *)iezekih\l pe/nte kai\ ei)/kosin, ou(\s kai\ mo/nous ei)s to\n pa/nta pepoi/htai profh/thn. e)/tos d' h)=n au)tw=| e(chkosto\n, e)n w(=| tau=ta sune/tatten: e)n w(=| kai\ o( maka/rios ma/rtus *pa/mfilos marturi/w| to\n bi/on diech=lqe. to\ de\ ei)s to\ kata\ *)iwa/nnhn *eu)agge/lion e)chghtiko\n shmai/nei, ta\ pro/tera pe/nte e)p' *)alecandrei/as e)/ti o)/nta au)to\n sunta/cai. th=s de\ ei)s to\ pa=n *eu)agge/lion pragmatei/as mo/noi b# kai\ k# perih=lqon to/moi, ib# de\ tw=n ei)s th\n *ge/nesin kai\ ei)s tou\s prw/tous de\ e# kai\ k# yalmou\s, e)/ti te ta\ ei)s tou\s *qrh/nous: kai\ ta\ *peri\ a)nasta/sews kai\ ta\ *peri\ a)rxw=n. gra/fei de\ kai\ tou\s e)pigegramme/nous *strwmatei=s, o)/ntas to\n a)riqmo\n i#, ou(\s kai\ sune/tace kata\ th\n *)aleca/ndrou basilei/an. to\n me/ntoi prw=ton e)chgou/menos yalmo\n e)/kqesin pepoi/htai tw=n i(erw=n grafw=n th=s palaia=s diaqh/khs katalo/gou, w(=de/ pws le/gwn kata\ le/cin: ou)k a)gnohte/on de/, w(s ei)=nai ta\s e)ndiaqh/kous bi/blous, w(s *(ebrai=oi paradido/asi, b# kai\ k#, o(/sos a)riqmo\s tw=n par' au)toi=s stoixei/wn e)sti/n. ei)=ta e)pife/rei le/gwn: ei)si\ de\ ai( ei)/kosi du/o bi/bloi kaq' *(ebrai/ous ai(/de: *ge/nesis, *barhsi/q, o(/ e)stin e)n a)rxh=|: kai\ ai( loipai\ kaqech=s. e)/zhse de\ e(/ws *ga/llou kai\ *bolousianou=, toute/stin e(/ws q# kai\ c# e)tw=n th=s h(liki/as au)tou=: kai\ e)koimh/qh e)n *tu/rw|, e)n h(=| kai\ e)ta/fh. o( de\ path\r au)tou= *lewni/dhs marturi/w| tw=| dia\ *xristo\n e)teleiw/qh.
Notes:
[1] On
Origen see generally OCD(4) s.v.
Origen(1), and again
omega 183. The present entry draws heavily on
Eusebius,
Ecclesiastical History, Books VI and VII.
[2]
Eusebius refers to
Origen as '
Adamantius' (
*)adama/ntios), noting 'for
Origen bears this name as well.' That
Eusebius attaches no significance to the name, which derives from
a)da/mas ('unconquerable', 'adamantine'), indicates routine use as a deuteronomen. For a 2nd century CE sample, see the Thessalonica arch inscription in Cook, 23(14), on which two of the individuals bear the same deuteronomen. Contemporary and later interpretations of '
Adamantius' appear to reflect author viewpoint (Epiphanius' vituperation; Jerome's and
Photius' adulation). For additional comment, see web address 1:
Eusebius Pamphilus,
The Church History of Eusebius (Book VI), footnote 116.
[3]
Eusebius uses
e)nhskhme/nos (VI.2.9), which the Suda strengthens to
e)chskhme/nos. See Smyth, p. 378 (§1688.2).
[4]
Ammonius Saccas:
alpha 1640. In addition, see OCD(4) s.v.
[5] Literally, 'He obtained a great boon from his teacher.'
[6] Numenius:
nu 517; OCD(4) s.v.
[7-13] See OCD; Lempriere; web address 1:
Eusebius Pamphilus,
The Church History of Eusebius (Book VI), footnotes 144 and 145 for Cronius and
Apollophanes. Also Williamson's appendix "Who's Who in
Eusebius." For
Longinus in historical fiction, see
Zenobia or The Fall of Palmyra by the 19th-century American writer William Ware.
[14] For Greek, Judaic, and Origenic allegorism, see OCD(4) s.v. Allegory, Greek;
Encyclopaedia Judaica, Vol 4 (Bible, Allegorical Interpretations); web address 2:
Origen (
Origen and Origenism, IIA. Scriptural Allegorism).
[15] For a similar use, see
2 Maccabees 4:10
LXX *(Ellhniko\n xarakth=ra (Brenton,
Apocrypha 189) as 'Greek way of life' (NRSV, 1699), recording the imposition of non-Judaic or pagan (secular) practices.
[16] A rhetorical question inspired by
Eusebius VI.2.10ff and punctuated with an Iliadic flare. For a similar characterization of
Origen, see web address 1: Jerome,
On Illustrious Men (54).
[17] The Suda here interprets
Eusebius at VI.18.3. The Suda literally reads: and explained to them at each session (
e(ka/stote) the many correlations (
sundroma/s, literally "concourses") permeating it (i.e. a particular doctrine).
[18]
Eusebius VI.19.2ff. See OCD(4) s.v. and Williamson's appendix.
[19] Literally, 'Let
Origen be understood (by this reference)'.
[20] The term
grafe/ntwn also appears in
Eusebius VI.19.9; neuter genitive plural aorist passive participle of
gra/fw (see LSJ s.v.).
[21] The Suda further vilifies
Porphyry by amplifying
Eusebius VI.19.9 with
ma/neis (maniac, madman), aorist participle of
mai/nomai.
[22] The Suda truncates
Eusebius VI.19.11 between
tau=ta and
kai\. The Suda is either unintentionally defective or deliberately pithier than the original. If the latter, the now isolated
tau=ta me\n may be viewed as a concessive demarcating
tau=ta from the rest of the phrase -- up to
polupeiri/as, where a contrastive
kai/ picks up. The result is a strident tone lacking in the Vorlage -- a technique consistent with the Suda's other emphatic choices. Contrast
me/n...
kai/ here with
me/n solitarium in the Suda sentence following the quotation. See Smyth, p. 655 (§§2897-98).
[23] A Platonic approach to philosophic inquiry and truth-seeking. See
Republic 5.475E (Hamilton).
[24] For Mamaea, the mother of the Alexander
Severus (r. 222-235), see Scarre, 153-57; Williamson; Gibbon, Vol I, 480; and OCD(4) s.v.
Severus(2) Alexander, which provides a list of ancient sources.
[25] On Ambrose, see
Eusebius VI.18.1, VI.23.1; web address 1:
Eusebius Pamphilus,
The Church History of Eusebius (Book VI), Footnote 134; and Williamson. The Latin from Jerome's
Ep. ad Marcellam at web address 1, footnote 134 translates: "They say he was quite refined, as evidenced by his letter to
Origen" (
non inelegantis ingenti fuit, sicut ejus ad Origenem epistolae indicio sunt).
[26] The phrase
ta\ qei=a lo/gia is "the divine oracles" in Oulton (69), but should be read in a broader context as "divine sayings." Williamson prefers "divine teaching" (199). See Danker, 598.
[27] The phrase does not appear in
Eusebius VI.16.1. but parallels Jerome,
On Illustrious Men, 54. See web address 1. The Greek in translation literally reads "contrary to the age and the inherent temperament." The German
Zeitgeist is equivalent. See LSJ, 1202.IV; Danker, 694; 1069. For
Origen's proficiency in Hebrew, see Jellicoe,
Septuagint 104-106.
[28] i.e. the
Septuagint.
[29] For an overview of these versions, see Brown, 1094 (79-82). For a more exacting review, see Jellicoe,
Septuagint, IV.
[30] For the Ebionites, see 'Ebionism' in Hastings, Vol. V; 'Ebionites' in Eliade, Vol 4. For a brief comment, see Williamson. Cf.
alphaiota 13.
[31] Ibid.
[32] On these versions -- referred to as Quinta, Sexta, and Septima -- see
Eusebius VI.16.1ff and Jellicoe,
Septuagint, 118-24.
[33] On the
Hexapla -- the adjacent columnar arrangement of (1) the Old Testament in consonantal Hebrew, (2) a Greek transliteration of the Hebrew, (3)
Aquila, (4)
Symmachus, (5) the
Septuagint and (6)
Theodotion -- see Brown, 1094(83-86); Jellicoe,
Septuagint, V; and Jellicoe,
Studies, 343-81. The
Hexapla of
Psalms contained the Hexaplar columns with the Quinta and Sexta versions occupying the fifth and sixth columns in an overall eight-column scheme (later designated the Octapla). Although
Eusebius and Jerome mention a seventh column, the nature -- and even the existence -- of the Septima are controversial issues among scholars. See Jellicoe. Also, web address 2: Hexapla.
[34] See
Eusebius VI.16.1ff. For an apparatus criticus of this passage, see Jellicoe,
Septuagint, 118-19. The Suda disrupts the syntax of
Eusebius VI.16.1 by replacing the genitive plural perfect participle
e(rmhneuko/twn (
ta/s tw=n e(te/rwn...e(rmhneuko/twn e)kdo/seis) with the aorist singular accusative participle
e(rmhneu/santa. For a
pithos or large storage jar, see Adkins 209, 367 as well as its use in a comedic Etruscan scene from Hercules' labors in Cristofani, 89. This is cross-referenced at
pi 54.
[35] On the
Tetrapla -- ostensibly the adjacent columnar arrangement of the Hexapla's contents without the first two columns -- see Jellicoe,
Septuagint, 113-18; Jellicoe,
Studies, 382-91.
[36]
gamma 450.
[37] On Gregory Thaumaturgus, see
gamma 452: Gregorios; web address 2 for an overview. See web address 1: Gregory Thaumaturgus (
Ante-Nicene Fathers, Vol VI). For Gregory's
Panegyric to Origen (
*ei)s *)/Wrige/nhn panhguriko\s lo/gos), composed as he completed his training and which provides a detailed account of
Origen's instructional methodology, see under the same "The Oration and Panegyric Addressed to
Origen."
[38] The term
a)/skhsis drawn from
Eusebius VI.30 is transferred from its original athletic sense: practice. Although not in this instance associated with martyrdom (see Danker, 143), the term here conveys the sense of rigorous training. Oulton translates "the study of divine truth" (80); Williamson as "theological training" (204). Relatedly,
Eusebius VI opens with
a)qlhtw=n as "champions" of the faith, a transferred athletic allusion to martyrs common in early Christian parlance.
[39] See OCD(4) s.v. Pontus, and Pritchard, 187 for the region's geographic extent and urban centers.
[40]
Isaiah 30:6. See Anderson, 262-63 for the tripartite division of
Isaiah Books 1-32;
Isaiah 30:6 resides in the third division (Books 28-32).
[41] The Suda supplies
Origen's age from
Eusebius VI.36.1.
[42] For St.
Pamphilus of
Caesarea, see web address 2.
[43] See web address 1:
Eusebius Pamphilus,
The Church History of Eusebius (Book VI), footnote 203.
[44] Ibid. footnote 204.
[45] Ibid. footnote 205. The Latin from Jerome's
Ep. ad Magnum at web address 1, footnote 205 translates: "
Origen, who emulated him (
Clement), wrote ten
Stromateis, comparing Christian teachings with those of the Greek philosophers, and corroborating all doctrine of our faith derived from
Plato and
Aristotle, Numenius and
Cornutus." (
hunc imitatus Origenes, decem scripsit Stromateas, Christianorum et philosophorum inter se sententias comparans: et omnia nostrae religionis dogmata de Platone et Aristotele, Numenio Cornutoque confirmans) Alternatively rendered as
Stromata (
Miscellanies).
[46] See web address 1:
Eusebius Pamphilus,
The Church History of Eusebius (Book III), footnote 113 for a discussion of the OT canon.
[47]
Eusebius VI.25.2 transliterates the Hebrew disyllabic בראשית
bere'shith as "Bresith"; the Suda transliterates it as "Baresith." The Hebrew opens with a vocal shewa na (a half vowel), followed by tsere (a full vowel) and the gutteral 'aleph as the elements of the first syllable.
Eusebius (following
Origen) ignores the vocal shewa in transliteration, retaining only the full vowel. The Suda shows all vowels. The Greek alphabet cannot accommodate the Hebrew letter ש shin, and
Eusebius (following
Origen) and the Suda ignore an accommodation for א 'aleph. That theta is here a fricative (not an aspirated plosive) is made clear by its representation of the Hebrew fricative ת thaw in bere'shith -- the use of theta as a fricative already evidenced in the pre-Byzantine centuries CE. See Allen, 21.
[48]
Eusebius VII.1. The emperor Gaius Vibius Tribonianus
Gallus came to the throne in June 251, naming his son Gaius Vibius Volusianus as Caesar or Successor. They were murdered in August 253. See Scarre, 170-71.
[49]
Eusebius VII.1 states that
Origen died at 'age seventy less one' (
e(no\s de/onta). The Suda expresses this number alphanumerically (
q' kai\ x'). Williamson mistranslates
Eusebius as 'seventy' (221).
[50]
Eusebius VI.1.1. Leonides was martyred by decapitation during the persecution in the tenth year of Septimius
Severus' reign (
Eusebius VI.2.2ff) or between April 202 and April 203. See Scarre, 131.
Allen, W.S. Vox Graeca. Cambridge: Cambridge University, 1968
Anderson, B.W. Understanding the Old Testament. Englewood Cliffs: Prentice Hall, 1966
Atkins, L. and Atkins, R.A. Handbook to Life in Ancient Greece. Oxford: Oxford University, 1997
Brenton, L.C.L. The Septuagint with Apocrypha. Peabody: Hendrickson, 1999 (reprinted 1851 ed.)
Brown, R.E. et al. The New Jerome Bible Commentary. Englewood Cliffs: Prentice Hall, 1990
Cook, B.F. Greek Inscriptions. Berkeley: University of California, 1987
Cristofani, M. The Etruscans: a New Investigation. New York: Galahad, 1979
Danker, F.W. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago, 2000
Eliade, M. The Encyclopedia of Religion. New York: MacMillan, 1987
Encyclopaedia Judaica. Jersualem: Encyclopaedia Judaica, 1973
Gibbon, E. The Decline and Fall of the Roman Empire. New York: Modern Library, No Date
Hamilton, E. and Cairns, H. Plato: The Collected Dialogues. Princeton: Princeton University, 1996
Hastings, J. Encyclopedia of Religion and Ethics. New York: Charles Scribner's Sons, 1951
Jellicoe, S. The Septuagint and Modern Study. Oxford: Clarendon, 1968
Jellicoe, S. Studies in the Septuagint: Origins, Recensions, and Interpretations. New York: Ktav, 1974
Oulton, J.E.L. trans. Eusebius: Ecclesiastical History (Loeb). Cambridge: Harvard University, 2000
Pritchard, J. HarperCollins Atlas of the Bible. London: HarperCollins, 1997
Scarre, C. Chronicle of the Roman Emperors. London: Thames and Hudson, 1995
Smyth, H.W. Greek Grammar. Cambridge: Harvard University, 1984
Ware, William. Zenobia or The Fall of Palmyra. New York: A.L. Burt, No Date
Williamson, G.A. and Louth, A. trans. Eusebius: The History of the Church. New York: Penguin Classics, 1989
Associated internet addresses:
Web address 1,
Web address 2
Keywords: athletics; biography; Christianity; chronology; dialects, grammar, and etymology; epic; ethics; geography; historiography; history; imagery; mathematics; philosophy; religion; women
Translated by: Pam Little on 2 June 2000@19:17:35.
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Translated headword: phlegm
Vetting Status: high
Translation: It is not called "the first [thing derived] from food;" for the first [thing derived] from food [is] blood;[1] phlegm [is the] first of undigested things. For there are also other things undigested: for from phlegm is transformed[2] a bitter taste[3] around the stomach; so it is not absolutely first, but [first] of undigested things.
Greek Original:*fle/gma: ou) le/getai prw=ton a)po\ trofh=s: prw=ton ga\r a)po\ trofh=s to\ ai(=ma: to\ de\ fle/gma prw=ton tw=n a)pe/ptwn. e)/sti ga\r kai\ a)/lla a)/pepta: a)po\ ga\r fle/gmatos metaba/lletai o)cu\s xumo\s peri\ to\n sto/maxon: e)/stin ou)=n ou)x a(plw=s prw=ton, a)lla\ tw=n a)pe/ptwn.
Notes:
This entry is un uncomfortable condensation of a badly-transmitted passage of Alexander of
Aphrodisias [OCD(4) p.59, 'Alexander(14)'; RE 1.1453-55 'Alexandros 94'),
Commentary on Aristotle's Topica 430.13-23 Wallies (
Comm. in Aristot. Graeca 2, part ii, 1891), commenting on the following passage of
Aristotle about avoiding superfluous words in definition: "As, for example" (introducing an illustration of the point about inaccurate definitions), "the definition of phlegm as 'the moisture that comes first undigested from food.' For one thing is first, not many things; as a result the added word 'undigested' is superfluous. For, when it is removed, the rest is an appropriate statement; for it is not admissible either that from food both phlegm and something else be first, or that phlegm is absolutely first from food, but also first of undigested things, with the result that 'undigested' must be added [to the definition], for the logic of the definition stated in those ways is not correct, unless phlegm is first of all things" (
Topica 140b7-15 Ross; cf. the rather different translation, on which this is based, by A.W. Pickard-Cambridge in
Complete Works of Aristotle, ed. J. Barnes, Princeton, 1984, vol. 1 p.237). The definition reflects a well-known problem with
Aristotle's concept of causality.
Although
Aristotle's point concerns the propriety of the use of 'first' in definitions expressing cause and result, it reflects his view of the four 'humours' (OCD(4) 712-13) as body fluids responsible for various diseases, e.g.
de Partibus Animalium 2.7.652b33-3a20;
Problemata §1.9.860a23-32 (on winter catarrh), 29.862b27-32 (on autumn and winter fevers), §10.1.891a8-12 (on the mucus of coughing), §11.18.900b38-1a6 (on vomit), 61.905b38-6a2 (on the deepening of voices in winter); cf. sections on phlegm and the emission of sperm (§1.50.865a33-b5, §4.16.878a14-16, 29.880a21-29).
Nicomachus, his father, had been a practitioner of Asclepiadean healing and court physician to the king of Macedon (
nu 399). The dogmatic Aristotelian view of the humours in the body as causes of disease was widely accepted and developed in antiquity, e.g. in the works of the Hippocratic Corpus, esp.
On the Nature of Man (see Loeb edition of "
Hippocrates" vol. 4, pp. 1-41),
On Affections (vol. 5.1-91) and
On Internal Affections (vol. 6.65-255). Empirical science practiced by men like
Erasistratus and
Herophilus, who questioned the dogma, was frustrated by its authority. See the works of G.E.R. Lloyd (e.g.
The Revolutions of Wisdom, Berkeley, 1987, 114-23) and R.J. Hankinson’s excellent synopsis of views of the causes of disease before Galen in his edition referred to below, 7-48.
The role of the humours, phlegm, blood, yellow bile and black bile, remained crucial in medical diagnosis and treatment until quite modern times. They gave their Greek or Latin names to types of disposition: phlegmatic, sanguine, choleric and melancholy. They were associated with the 'four elements' and 'four seasons'. Various white or clear bodily secretions were attributed to phlegm or derived from it: all mucus of sinus and gastric catarrh, sweat, tears, emissions of sperm. Etymologically, the word comes from a root for burning and inflammation (cf.
flo/c, fle/gw, flegmonh/, flegmai/nw,
phi 525,
pi 3240,
kappa 1184), and is so used in
Homer (
Iliad 21.337) and sometimes in medical writers (LSJ s.v.). It must have at some stage been used for discharge or pus from such inflammation, but
Aristotle shows that by his day it was regarded as a cold, white, watery substance caused by the digestion -- or rather indigestion -- of food, probably imagined as the result of a fiery seething in the swollen stomach (cf.
omicroniota 28,
omicroniota 29,
omicroniota 30,
omicroniota 31,
omicroniota 33).
Alexander, who must have been a younger contemporary of Galen about 190 AD, mentions the humours elsewhere only in his commentary
in Metaphysica 556.23. Nothing can be told of his knowledge of later medical theories. In modern usage the word phlegm is normally restricted to the results of sinus and gastric catarrhs.
[1] See
alphaiota 187.
[2] The verb here is an error and the text makes no sense. Alexander has the genitive case of the present participle,
metaba/llontos, followed later in the sentence by the verb
gi/netai, 'happens, comes'. The sentence should run as it does in Alexander, "From the phlegm being transformed (i.e. the transformation of the phlegm) there comes a bitter taste around the stomach."
[3] Greek
xu/mos means 'juice, taste, flavour' (see LSJ s.v.). It is also the regular word in
Aristotle for the four 'humours', and hence its use for a taste resulting from a transformation of the humour phlegm is curiously awkward here and in Alexander.
Galen, On Antecedent Causes, ed. R.J. Hankinson (Cambridge University Press, 1998), with bibliography
Keywords: biography; definition; dialects, grammar, and etymology; food; medicine; philosophy; science and technology
Translated by: Jennifer Benedict on 24 September 2000@19:15:45.
Vetted by:Robert Dyer (Provided notes, revised translation to respect better the related passage in Aristotle, added keywords, raised status) on 7 January 2003@16:51:55.
David Whitehead (added x-ref; cosmetics) on 8 January 2003@03:02:06.
David Whitehead (cosmetics) on 13 December 2013@04:20:15.
Catharine Roth (coding) on 15 December 2013@01:56:38.
David Whitehead (updated a ref) on 2 August 2014@10:31:06.
David Whitehead on 7 August 2014@03:38:27.
Headword:
*pro/klos
Adler number: pi,2472
Translated headword: Proclus
Vetting Status: high
Translation: The one surnamed Prokleios; son of Themesion,[1] of
Laodikeia in
Syria,[2] a hierophant. He wrote a
Theology,
On the myth of Pandora in Hesiod,[3]
On the [sc. Pythagorean] golden verses,
On the Introduction to arithmetic of Nicomachus;[4] and some other geometrical works.
*pro/klos, o( *proklh/i+os xrhmati/sas, *qemesi/wnos, *laodikei/as th=s *suri/as, i(erofa/nths. e)/graye *qeologi/an, *ei)s to\n par' *(hsio/dw| th=s *pandw/ras mu=qon, *ei)s ta\ xrusa= e)/ph, *ei)s th\n *nikoma/xou *ei)sagwgh\n th\n a)riqmhtikh/n: kai\ a)/lla tina\ gewmetrika/.
Notes:
This
Proclus is to be distinguished from homonyms at
pi 2470,
pi 2471,
pi 2473 (OCD(4) s.v.), and
pi 2474. When the Syrian philosopher lived is uncertain -- perhaps in the 4th or 5th centuries CE (PLRE, s.v.
Proclus).
[1] The ms. versions of this name are Themesion and Themision. Bernhardy emended to Themistion or Themison.
[2] The ancient Syrian city of
Laodikeia is on the Mediterranean coast, the site of present-day Beirut,
Lebanon; see Barrington Atlas map 69 grid C2. The Suda mentions
Laodikeia or Laodikeians elsewhere (
lambda 54,
lambda 854,
phi 768), but it is uncertain whether these refer to the Syrian coastal city; cf. OCD(4) s.v. Berytus.
[3]
Proclus' commentary is lost. The Pandora myth is at Hesiod,
Works and Days 60-105 (web address 1), and
Theogony 560-612 (web address 2).
[4]
Nicomachus (fl. ca. 100 CE) was a Neopythagorean mathematician with Platonist inclinations (O'Meara, pp. 14-23), pursuing musicology, and living in Gerasa (OCD(4) s.v. and Barrington Atlas map 69 grid C5), present-day Jerash, Jordan; OCD(4) s.v.
Nicomachus(3). The
Introduction is available in English translation (D'Ooge).
A.H.M. Jones, J.R. Martindale, and J. Morris, The Prosopography of the Later Roman Empire, vol. I, Cambridge: Cambridge University Press, 1971
D.J. O'Meara, Pythagoras Revived: Mathematics and Philosophy in Late Antiquity, Oxford: Clarendon Press, 1989
Nicomachus of Gerasa, Introduction to Arithmetic, trans. M.L. D'Ooge, New York: Macmillan, 1926
Associated internet addresses:
Web address 1,
Web address 2
Keywords: biography; chronology; geography; mathematics; meter and music; mythology; philosophy; poetry; religion; women
Translated by: Ronald Allen on 1 August 2008@02:53:10.
Vetted by:
Headword:
*qeodo/sios
Adler number: theta,144
Translated headword: Theodosios, Theodosius, Theodosius I, Theodosius the Great
Vetting Status: high
Translation: A Roman emperor. After the execution of the tyrant
Maximus[1] and the defeat and slaughter of the Scythians hidden in the swamp[2] and the slaughter of the Romans,[3] going to Constantinople, he decided to renounce wars and battles, entrusting these affairs to Promotos.[4] He returned to his former way of life, busying himself with very costly meals and priding himself in luxuries, the theater, and chariot racing.[5] I marvel at the inclination of this man towards two opposite ways of living. For, being careless and inclined to complete laziness,[6] he submitted to this nature when there was no fear whatsoever of difficult campaigning or exertion. But when compelled to act by necessity against some threatening situation, he shrugged off his laziness and, saying farewell to luxury, he became more manly, industrious, and enduring.[7] He demonstrated these qualities during the trial; after he was released from this mindset, he was enslaved to the carelessness inherent in his nature. Among those holding power,
Rufinus, a Celt,[8] was especially honored and was the Magister Officiorum.[9] After proclaiming his son Honorius as Augustus,[10] he convoked the Senate [at Rome], which cleaved to ancestral customs and preferred not to submit to those inclined to despise the [pagan] gods.[11] He opened the discussion, calling on the Senators to abandon the error that formerly held them and to embrace the religion of the Christians, the public profession of which is a release from all sin and impiety. None of the senators obeyed the injunction nor chose to denounce their ancestral traditions, which dated to the founding of the city, in favor of honoring Christian beliefs. [The senators said that] by protecting their ancestral customs, they had inhabited a city that had been free from destruction for nearly 1200 years and, exchanging new beliefs for these, they were uncertain of the future.[12]
Theodosius responded that the state was oppressed by the expense of the pagan sacrifices and offerings and he recommended that these be discontinued, since he did not approve of their being practiced and, moreover, the military was in need of additional resources. The senators said that the sacrifices could not be practiced according to custom unless supported by public expenditure. Therefore traditional sacrifice was suspended and the Roman Empire was progressively weakened.
Saint
Theodosius, the Cenobiarch,[13] lived under Emperor Anastasius 'Dicorus', the heretic.[14]
*qeodo/sios, basileu\s *(rwmai/wn, meta\ th\n *maci/mou tou= tura/nnou a)nai/resin kai\ th\n h(=ttan kai\ sfagh\n tw=n e)n toi=s e(/lesi kruptome/nwn *skuqw=n kai\ sfagh\n *(rwmai/wn e)s th\n *kwnstantinou/polin e)lqw\n pole/mois me\n a)peipei=n e)gnw/kei kai\ ma/xais, e)pitre/yas ta\ peri\ tau=ta *promw/tw|: au)to\s de\ th=s prote/ras a)nemimnh/sketo diai/ths, polutelh= dei=pna deipnw=n kai\ polupragmonw=n, tai=s h(donai=s kai\ toi=s qea/trois kai\ i(ppodromi/ais e)nabruno/menos. qauma/zw de\ tou/tou th\n e)f' e(ka/tera tou= bi/ou r(oph/n: fu/sei ga\r w)\n e)kmelh\s r(a|qumi/a| te pa/sh| e)kkei/menos, luphrou= me\n au)to\n ou)deno\s h)=n de/os e)pa/gontos h)\ e)noxlou=ntos, e)n- edi/dou th=| fu/sei. kaqista/menos de\ e)s a)na/gkhn saleu/ein kata/ tina kaqestw=ta prosdokwme/nhn, a)peti/qeto me\n th\n r(a|qumi/an kai\ th=| trufh=| xai/rein ei)pw\n e)s to\ a)ndrwde/steron kai\ e)pi/ponon kai\ tlhpaqe\s a)nexw/rei. toiou=tos e)c au)th=s a)podedeigme/nos th=s pei/ras, e)peidh\ pa/shs h)=n a)phllagme/nos fronti/dos, tai=s au)tw=| fu/sei prosou/sais e)kmelei/ais e)dou/leue. tw=n de\ ta\s a)rxa\s metio/ntwn kat' e)cai/reton e)n timh=| h)/geto *(roufi=nos, *kelto\s to\ ge/nos, ma/gistros tw=n e)n th=| boulh=| ta/cewn katasta/s. o( au)to\s meta\ to\ a)nagoreu=sai to\n ui(o\n au)tou= *(onw/rion e)n th=| *(rwmai/wn basilei/a| suneka/lese th\n gerousi/an, toi=s patri/ois e)mme/nousan e)/qesi kai\ ou)x e(lome/nhn e)nexqh=nai toi=s peri\ tw=n qew=n a)pokli/nasi katafro/nhsin, lo/gous te prosh=ge, parakalw=n a)fie/nai me\n h(\n pro/teron ei(/lonto pla/nhn, e(le/sqai de\ th\n tw=n *xristianw=n pi/stin, h(=s e)paggeli/a panto\s a(marth/matos kai\ pa/shs a)sebei/as a)pallagh/. mhdeno\s de\ th=| paraklh/sei peisqe/ntos mhde\ e(lome/nou tw=n a)f' ou(=per h( po/lis w)|ki/sqh paradedome/nwn au)toi=s patri/wn a)naxwrh=sai kai\ protimh=sai tou/twn ta\ *xristianw=n: e)kei=na me\n fula/cantas diakosi/ois kai\ xili/ois sxedo\n e)/tesin a)po/rqhton th\n po/lin oi)kei=n, e(/tera de\ a)nti\ tou/twn a)llacame/nous to\ e)kbhso/menon a)gnoei=n: o( de\ baru/nesqai e)/lege to\ dhmo/sion th=| peri\ ta\ i(era\ kai\ ta\s qusi/as dapa/nh|, bou/lesqai/ te tau=ta perielei=n, ou)/te to\ pratto/menon e)painou=nta, kai\ a)/llws th=s stratiwtikh=s xrei/as pleio/nwn deome/nhs xrhma/twn. tw=n de\ a)po\ th=s gerousi/as mh\ kata\ qesmo\n ei)po/ntwn pra/ttesqai ta\ telou/mena, mh/te dhmosi/ou dapanh/matos o)/ntos, dia\ tou=to tou= quhpolikou= qesmou= lh/cantos, h( *(rwmai/wn e)pikra/teia kata\ me/ros h)lattw/qh. o(/ti o( a(/gios *qeodo/sios, o( *koinobia/rxhs, e)pi\ *)anastasi/ou basile/ws h)=n, tou= *diko/rou, tou= ai(retikou=.
Notes:
Theodosius I the Great [for
Theodosius II see
theta 145]: 346 - January 17, 395 CE. Crowned Augustus on January 19, 378. See generally OCD(4) s.v.
Theodosius(2); PLRE I, s.v. Flavius
Theodosius 4; RE 10 and Suppl. 13.837-961;
De Imperatoribus Romanis (
David Woods) at web address 1.
As typical of entries on historical figures, the Suda presents a highly selective image of
Theodosius’ life. This entry essentially consists of two passages from
Zosimus’
Nova Historia (4.50-51 and 4.59) and an unrelated appendage on a homonym,
Theodosius the Cenobiarch. The passages from
Zosimus (
zeta 169?) were probably derived from
Eunapius’
Chronicle (349 – c.414 CE), which linked the disasters of the fourth and fifth centuries to the abandonment of traditional religious practices.
Eunapius’ negative depiction of
Theodosius, who to
Eunapius completed the destruction of the empire begun by Constantine (Buck 1988, p. 41), undoubtedly influenced
Zosimus’ characterization (Mendelssohn 1887, p. 266;
Zosimus 1979, vol. 2, p. 447; cf. Jeep,
op.cit. ibid.; Cameron 1969, p. 259). This entry follows
Zosimus almost exactly, although a few sentences are simplified and some of
Zosimus’ overtly anti-Christian rhetoric is suppressed.
[1]
Theodosius initially recognized
Magnus Maximus (
De Imperatoribus Romanis, Walter E. Roberts, at web address 2) as Augustus after he had executed the western Emperor Gratian and occupied Gaul in 383. But when
Maximus expelled Valentinian II in 387,
Theodosius marched to the West and executed him at
Aquila on August 27, 388.
[2] A contingent of Goths ('Scythians'), which may have included Alaric, defected from the Eastern army in 387 when
Theodosius joined Valentinian II in the war against
Maximus. They plundered the area of Salonica until
Theodosius returned in 391 and drove them into Thrace. For the bizarre story of how
Theodosius defeated the Goths, see
Zosimus NH 4.48-49. The reference to Scythians here undoubtedly derives from the imprecise and confused ethnographic terminology used by the Suda’s sources. See Miteva 1988 for a full account (web address 3).
[3] It seems likely that the cryptic 'slaughter of Romans' refers to
Theodosius’ infamous execution (in 390) of 7000 inhabitants of Thessalonica in retribution for the death of his general Butheric and several officers (Ambrose,
Ep. 51; Theodoret,
HE 5.17-18; Larson 1970). On strict chronological grounds, this notice cannot refer to the defeat of Arbogast (
alpha 81) and Eugenius (
De Imperatoribus Romanis, Walter E. Roberts, web address 4) at the Battle of Frigidus in 394, as Promotus fell from favor in 392. The 'slaughter of Romans', however, does not appear in
Zosimus and it is possible that the Suda or its direct source has mistakenly included the battle of Frigidus at this point.
[4]
pole/mois – katasta/s comes nearly verbatim from
Zosimus NH 4.50-51; the entry omits
Zosimus’ introduction, which implies that exhaustion from campaigning, rather than a venal spirit, contributed to
Theodosius’ withdrawal. Promotus commanded
Theodosius’ cavalry during the campaign against
Maximus (RE VI A, pp. 1240f.; PLRE I, p. 914f.). He was removed from Court in 392 at the order of
Theodosius (PLRE I, p. 750-751).
[5]
Theodosius’ addiction to luxury was a common element of the portraits constructed by
Eunapius and
Zosimus:
Eunapius frr. 48 and 49 (Exc. de Sent.);
Zosimus NH 4.27.1; 4.33; 4.44.1, 4.50. Unsurprisingly, his panegyrist Pacatus praises him for frugality (Pacatus 13).
[6] cf.
epsilon 498:
e)kmelh\s r(a|qumi/a| te pa/sh| e)kkei/menos.
[7] cf.
Zosimus NH 4.43.2.
[8] i.e. in 393 at Constantinople.
Rufinus (
rho 240) was a native of Aquitaine.
[9] Magister Officiorum: supervised all audiences with the emperor and had extensive authority over both civil and military officers (
Cod. 1 tit.31; 12 tit.16;
Cod. Theod. 1 tit.9; 6 tit.9; Amm. Marc. 15.5; 20.2, 22.3; Cassiod.
Variar. 6.6). At this point the Suda breaks away from
Zosimus’ account, which focused on political intrigues surrounding
Rufinus’ rise to power and the war against Arbogast and Eugenius (
NH 4.51-58).
[10] Honorius (
omicron 405) was not elevated to Augustus in Rome, as this entry implies, but at Constantinople’s Hebdomon on January 23rd, 393, before
Theodosius departed to the West to suppress Eugenius’ insurrection (
Consul. Vind. Chron. I p. 298, 393, 521 and Seeck V p. 539). Honorius, however, had been proclaimed Caesar in Rome, with
Theodosius in attendance, in 389 (Pacatus 47.3).
[11] The remainder of this entry’s discussion of
Theodosius is derived from
Zosimus NH 4.59.1-3. While
Theodosius’ call on the senators to renounce pagan rites may have been historical (Ridley 1982, p. 204, n. 156), the story of
Theodosius’ journey to Rome and his confrontation with a pagan senate in the fall of 394 is fiction (
Zosimus 1986, vol. 2, pp. 470-473; Ensslin 1953; Döpp 1975; Buck 1988, p. 50-52; cf. Cameron 1969). It was not
Theodosius but Gratian who first abolished state subsides for pagan rites in conjunction with the Altar of Victory controversy in 382. In fact, the subsidies had only been re-instituted by Eugenius and
Nicomachus Flavianus in the months before the battle of Frigidus (Cameron 1969, p. 251).
[12] The anacoluthon at the start of this sentence is caused by the substitution of the neutral
ta\ *xristianw=n for the anti-Christian
a)/logon sugkata/qesin ('absurd submission') of
Zosimus’ text.
[13]
Theodosius the Cenobiarch: b. 423, Garissus; d. 529 CE; founded a large monastery at Cathismus and three churches before being appointed Cenobiarch – or supervisor - of all religious communities in Palestine; see Wikipedia entry at web address 5.
[14] cf.
alpha 2077. Born c. 430 CE; selected by the Empress Ariadne as successor to her husband
Zeno; acclaimed emperor on April 11, 491; d. July 9th, 518; nicknamed “Dicoros” (Two-Pupils) because of the color of his eyes: one black, one blue. He believed in Monophysitism, which held that Christ has only one nature, as opposed to the Chalcedonian (orthodox) position which holds that Christ has two natures, one divine and one human. Anastasius attempted to bribe Saint
Theodosius to gain support for Monophysitism but
Theodosius distributed the money to the poor.
References:
Blockley, R.C. The Fragmentary Classicising Historians of the Later Roman Empire: Eunapius, Olympiodorus, Priscus and Malchus. Liverpool: F. Cairns, 1981
Buck, D.F. "Eunapius of Sardis and Theodosius the Great," Byzantion 58 (1988): 36-53
-------- "Eunapius, Eutropius and the Suda," Rheinisches Museum fuer Philologie 135 (1992): 365-366
Cameron, A. "Theodosius the Great and the Regency of Stilicho," Harvard Studies in Classical Philology 73 (1969): 247-280
Döpp, S. "Theodosius I. ein zweites Mal in Rom?" Apophoreta. Für Uvo Hölscher zum 60. Geburtstag Ed. A. Patzer. Bonn: Habelt, 1975). 73-83
Ensslin, W. "War Kaiser Theodosius I. zweimal in Rom?" Hermes 81 (1953): 500-507
Ernesti, J. Princeps christianus und Kaiser aller Römer: Theodosius der Grosse im Lichte zeitgenössischer Quellen. Paderborn: Schöningh, 1998
Larson, C.W.R. "Theodosius and the Thessalonian massacre revisited-yet again." Studia patristica, X. Ed. F.L. Cross. Berlin: Akad.-Verl., 1982. 297-301
Lippold, A. Theodosius der Grosse und seine Zeit. Stuttgart: W. Kohlhammer, 1968
Matthews, J.F. Western Aristocracies and Imperial Court AD 364-425. Oxford, 1975
Miteva, Neli. "Some Ethnocultural Problems in the Evidence of the Authors During Late Antiquity About Thracian Lands." Thracia 8 (1988): 12-16
Paschoud, F. Cinq études sur Zosime. Paris: Belles Lettres, 1975
Ridley, R.T. Zosimus' New History. Canberra, 1982
Rohrbacher, D. The Historians of Late Antiquity. New York: Routledge, 2002
Williams, S. and J G.P. Friell. Theodosius: the Empire at Bay. New Haven: Yale University Press, 1995
Zosimus, Zosimi Historia Nova edidit Ludovicus Mendelssohn. Leipzig, 1887
------- Histoire Nouvelle; text établi et traduit par François Paschoud. Paris: Belles Lettres, 1979
Associated internet addresses:
Web address 1,
Web address 2,
Web address 3,
Web address 4,
Web address 5
Keywords: athletics; biography; Christianity; chronology; constitution; ethics; food; historiography; history; military affairs; politics; religion
Translated by: Bret Mulligan on 29 November 2003@21:18:51.
Vetted by:
Headword:
*qeo/frastos
Adler number: theta,199
Translated headword: Theophrastus, Theophrastos
Vetting Status: high
Translation: Son of Melantas, a fuller,[1] though some [say] of Leon; from
Eresos;[2] a pupil of
Aristotle and successor [as head] of the school in the Peripatos left behind by him when he migrated to Chalcis. This man was earlier called Tyrtamus; but on account of the divine character of his speech [
to\ qei/ws fra/zein] he was called Euphrastus by
Aristotle, and then
Theophrastus;[3] just as
Plato was named on account of the breadth [
platos] of his discussions, being called
Aristocles earlier.[4] [
Theophrastus] had more than 2,000 students, and had as his beloved the son of
Aristotle the philosopher,
Nicomachus.[5] He was honored at the court of Cassander, the son of Antipater, and he died after becoming worn out from continual writing and then letting up for a few days on account of a student's marriage. His books are very numerous, among which are these also:
Prior Analytics, three books;
Posterior Analytics, 7 ;
Analysis of Syllogisms;
Epitome of [the] Analytics;
Of Reduced Topics;
On Stones;
On Plants;
On Metals;
On Odors; and others.
*qeo/frastos, *mela/nta gnafe/ws, oi( de\ *le/ontos: a)po\ *)eressou=, a)kousth\s *)aristote/lous kai\ dia/doxos th=s sxolh=s th=s e)n tw=| peripa/tw| u(p' au)tou= kataleifqei/shs ei)s *xalki/da e)kdhmh/santos. ou(=tos pro/teron e)kalei=to *tu/rtamos: dia\ de\ to\ qei/ws fra/zein u(p' *)aristote/lous e)klh/qh *eu)/frastos, ei)=ta *qeo/frastos: w(/sper *pla/twn dia\ to\ e)n toi=s lo/gois pla/tos tou=to e)pwnoma/sqh, pro/teron kalou/menos *)aristoklh=s. maqhta\s de\ e)/sxe plei=on h)\ #22b#, e)rw/menon de\ to\n *)aristote/lous ui(o\n tou= filoso/fou *niko/maxon. e)timh/qh de\ para\ *kassa/ndrw| tw=| *)antipa/trou, kai\ teleuta=| kata/ponos u(po\ tou= a)ei\ gra/fein geno/menos, ei)=ta e)ndou\s e)pi\ braxei/as h(me/ras dia\ maqhtou= ga/mous. bibli/a de\ au)tou= pa/mpleista, w(=n kai\ tau=ta: *)analutikw=n prote/rwn tri/a, *)analutikw=n u(ste/rwn z#, *)analu/sews sullogismw=n, *)analutikw=n e)pitomh/n, *)anhgme/nwn to/pwn, *peri\ li/qwn, *peri\ futw=n, *peri\ meta/llwn, *peri\ o)dmw=n: kai\ a)/lla.
Notes:
c.371-c.287.
Theophrastus 2 FHS&G; OCD(4) s.v. See also
theta 200. The material of the present entry comes largely from
Diogenes Laertius 5.36-38, 42, 44-46.
[1] cf.
Diogenes Laertius 5.36.
[2] In Asia Minor; here spelled Eressos.
[3] cf.
Stephanus of
Byzantium s.v.
Eresos.
[4] This was indeed the ancient tradition about
Plato, but it is untrue. See e.g. J.K. Davies,
Athenian Propertied Families 600-300 BC (Oxford 1971) 333.
[5] cf.
nu 398.
Translated by: David Mirhady on 4 January 2000@15:03:36.
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