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Headword:
*)amei/besqai
Adler number: alpha,1563
Translated headword: to respond
Vetting Status: high
Translation: [Used] with an accusative. [Meaning] to reply, to come back [sc. with words].[1]
"Leontios said so much; but Theudibaldos responded thus."[2]
Meaning answered.[3]
Greek Original:*)amei/besqai: ai)tiatikh=|. a)pokri/nesqai, kataba/llesqai. *leo/ntios me\n tosau=ta ei)=pe. *qeudi/baldos de\ a)mei/betai w(=de. a)nti\ tou= a)ntapokri/netai.
Notes:
cf.
alpha 1564,
alpha 1565.
[1] Same or similar glossing (minus the grammatical point) in
Photius and elsewhere.
[2]
Procopius,
History of the Wars of Justinian 8.24.25 (web address 1); cf.
theta 298 and Kaldellis (519). In 551 CE, as ambassador from the emperor Justinian (cf.
iota 446), Leontios (cf. PLRE IIIb s.v.
Leontius(5)) negotiated unsuccessfully with Theudibaldos (cf. PLRE IIIb s.v. Theodebaldus(1)) for a Frankish withdrawal from parts of Italy and an alliance against the Goths. See also
pi 1303.
[3] cf.
eta 314.
A. Kaldellis, ed. and H.B. Dewing, trans., Prokopios: The Wars of Justinian, (Indianapolis 2014)
J.R. Martindale, The Prosopography of the Later Roman Empire, vol. IIIb, (Cambridge, 1992)
Associated internet address:
Web address 1
Keywords: biography; definition; dialects, grammar, and etymology; historiography; history; politics; rhetoric
Translated by: Jennifer Benedict on 1 August 2000@13:01:50.
Vetted by:
Headword:
*babu/las
Adler number: beta,10
Translated headword: Babylas
Vetting Status: high
Translation: Bishop of
Antioch. When Numerianus -- or some say Decius[1] -- was prompted by some
demon to go into a crowded church,[2] Babylas stood in front of the door and kept him from coming in, saying that as far as it was in his power he would not allow the wolf to go in among the flock.[3] Numerianus at once backed off from the door, either sensing the sedition in the crowd or changing his mind for some other reason. But he was not happy about the bishop's opposition, so after he went back to his quarters at the palace he summoned him to his presence and brought an accusation against him for hindering him. He then ordered Babylas to sacrifice to the deities if he wanted to avoid a trial on this charge. The bishop spoke in his own defense against the charge and responded to the challenge, first of all, that for him as a shepherd it was entirely appropriate feel strongly about his flock. Moreover, he said that he would not turn away from the real God and sacrifice to destructive falsely-named deities. Then Numerianus, seeing that Babylas was not persuaded, ordered that he be bound by chains and fetters and taken off to his death by beheading. As Babylas was being led off to die, he answered in the words of the Psalm: "My soul, turn to your rest, for the Lord has made you prosper."[4] They also say that there were three boys, brothers by birth, all very young, that had grown up in Babylas's household. The Emperor seized them also and, because they refused to sacrifice even though induced to by all kinds of threats, the Emperor ordered that they should be beheaded. When they came to the appointed place, Babylas stood before them and encouraged them not to tremble or to draw back from their deaths. And he proclaimed as they were being beheaded, "Look, I and the children God has given to me."[5] Then he offered his own neck to the sword, bidding those who collected the bodies to bury the chains and fetters with him, "so that they may adorn me as I lie there," he said. And they say these [chains] are still with him.
*babu/las, e)pi/skopos *)antioxei/as. ou(=tos, fasi\, *noumerianw=|, oi( de\ *deki/w|, kata\ dh/ tina dai/mona ei)selqei=n ei)s plhqu/ousan th\n e)kklhsi/an proqumoume/nw|: sta\s ga\r pro\ tw=n qurw=n a)ntisxei=n fa/skwn, ei)s du/namin mh\ perio/yesqai lu/kon tw=| poimni/w| e)peiserxo/menon. to\n de\ parauti/ka me\n a)nakrousqh=nai th=s ei)so/dou, ei)/te sta/sin tou= o)/xlou u(peido/menon, ei)/te kai\ a)/llws au)tw=| metabouleuqe/n. e)n xalepw=| me/ntoi th\n a)nti/stasin tou= e)pisko/pou poihsa/menon, e)peidh\ w(s e(auto\n e)pi\ ta\ basi/leia a)phlla/gh, parasth/sasqai/ te au)to\n kai\ prw=ta me\n th\n ai)ti/an th=s kwlu/sews e)gkalei=n, e)/peita me/ntoi keleu/ein au)to\n toi=s dai/mosi qu/ein, ei) bou/loito/ ge th\n e)pi\ tw=| e)gklh/mati di/khn diafugei=n. to\n de\ pro\s th\n e)pe/gklhsin a)pologh/sasqai kai\ th\n pro/klhsin diakrou/sasqai th\n me\n, fh/santa poime/ni o)/nti e(autw=| pa/nta prosh/kein u(pe\r tou= poimni/ou proqumei=sqai, th\n de\, mh\ a)\n e(le/sqai tou= o)/ntws a)posta/nta qeou= yeudwnu/mois o)leth=rsi dai/mosi qu/ein. ei)=q' o( me\n w(s e(w/ra mh\ peiqo/menon prose/tacen au)to\n a(lu/sesi kai\ pe/dais e)ndhsame/nous th\n e)pi\ qana/tw| a)/gein th=s kefalh=s a)fairh/sontas. o( de\, e)peidh\ h)/geto teqnhco/menos, tau/tas a)nalabw\n h)=|de ta\s tou= yalmou= r(h/seis: e)pi/streyon yuxh/ mou ei)s th\n a)na/pausi/n sou, o(/ti ku/rios eu)erge/thse/ se. fasi\ de\ kai\ trei=s pai=das a)delfou\s to\ ge/nos komidh= ne/ous u(p' au)tw=| a)natrefome/nous a(rpagh=nai/ te au)tou\s u(po\ tou= basile/ws, kai\ w(s ou)d' au)toi\ qu/ein h)/qelon, kai/toi pantoi/as a)na/gkhs au)toi=s prosagome/nhs, kai\ au)tou\s e)ke/leuse tw=n kefalw=n a)fairei=n. ou(\s, e)peidh\ h(=kon ei)s to\ prokei/menon xwri/on, o( *babu/las e(autou= prosthsa/menos, prote/rous prosh=ge tw=| ci/fei, tou= mh/ tina tre/santa au)tw=n a)nadu=nai to\n qa/naton. kai\ a)potemnome/nwn tau/thn a)neipw\n th\n fwnh/n: i)dou\ e)gw\ kai\ ta\ paidi/a, a(/ moi e)/dwken o( qeo/s, e)/peita au)to\s prou)/teine to\n au)xe/na tw=| ci/fei, e)nteila/menos toi=s to\ sw=ma au)tou= sullecome/nois ta\s a(lu/seis kai\ ta\s pe/das au)tw=| sunqa/yai. i(/n' h)=| moi tau=ta, fhsi\, keime/nw| ko/smos. kai\ nu=n met' au)tou=, w(/s fasi, tau=ta tugxa/nei kei/mena.
Notes:
= (with minor differences) John of Damascus,
The Passion of the Great Martyr Artemius 54-5, adapting the account of Philostorgius (7 fr. 8, pp. 89-92 Bidez-Winkelmann), which is paraphrased somewhat differently by
Photius.
Babylas does not begin to make much of an impact on our surviving sources until a century or so after his death, when Julian the Apostate tried to have his remains moved and was met with unambiguous signs of divine disapproval. The traditions relating to his life and martyrdom are accordingly diverse.
[1] A number of sources place the martyrdom under Numerianus, emperor 283-4: e.g. Joannes Malalas 303.17,
Synaxarium ecclesiae Constantinopoleos 9/4, Symeon Logothetes 81.12. Our best and earliest sources give it a decidedly earlier date, but not without confusion.
Eusebius,
Historia ecclesiastica 6.39.4, mentions Babylas by name as having been martyred under Decius, emperor 249-51, but also (6.34.1) relates a story about an unnamed church leader forbidding entrance to the church to Philip the Arab (emperor 244-249). For a similar doublet see
Chronicon Paschale 503-4, citing
Leontius, bishop of
Antioch: Babylas was martyred under Decius, but for forbidding entrance to Philip and his wife. Others favoring Decius are
Zonaras (3.132) and George the Monk (
Chronicon 110.552). Cedrenus wavers between Philip (1.451) and Numerianus (1.464). The likeliest explanation is that Babylas died in the persecutions under Decius, and that at some point local legend-makers (represented in the surviving record by
Leontius of
Antioch) connected his story with that of the earlier cleric who stood up to the emperor, even though in
Eusebius' account the nameless cleric is not martyred, or even punished, but instead induces the emperor to confess his sins.
[2] In the incident related by
Eusebius (6.34.1), the occasion was the vigil on the evening before Easter Sunday.
[3] The reason for Babylas' refusal is reported variously. The
Synaxarium ecclesiae Constantinopoleos (see n. 1) alleges that the emperor (Numerianus) had sacrificed the son of the Parthian king in a pagan ritual.
Leontius, in the
Chronicon Paschale, claims that the emperor (Philip) had murdered the son of his predecessor, Gordian, to obtain the throne.
[4]
Psalm 114:7
LXX (116:7 RSV); again at
epsilon 3440.
[5]
Hebrews 2:13, which is itself a fragmentary quotation of
Isaiah 8:18.
Translated by: Anne Mahoney on 6 September 1998@18:48:44.
Vetted by:
Headword:
*)epibateu=sai
Adler number: epsilon,2228
Translated headword: to take a stand on, to occupy
Vetting Status: high
Translation: [Used] with a genitive.[1] [Meaning] to step on,[2] to possess. "To withdraw from territories [...] which, illegitimately, Theudibert was eager to occupy."[3]
Greek Original:*)epibateu=sai: genikh=|. e)pibh=nai, katasxei=n. xwri/wn e)ksth=nai, w(=nper *qeudi/bertos ou) de/on e)pibateu=sai dia\ spoudh=s e)/sxen.
Notes:
The headword, presumably extracted from the quotation given, is aorist infinitive of the verb
e)pibateu/w.
[1] cf.
Lexicon Vindobonense epsilon216;
Syntacticum Laurentianum. Adler also cites the
Syntacticum Gudianum, but no appropriate entry appears in the edition of Sturtz.
[2] A different form of the same verb is used to gloss the analogous form of the headword in
Etymologicum Gudianum s.v.
e)peba/teusen (=
Etymologicum Magnum 357.44; cf.
Lexicon Haimôdein 624.48).
[3] Abridged from the
Excerpta de legationibus of Constantine Porphyrogenitus 119.5-6, itself a quotation of
Procopius,
History of the Wars of Justinian 8.24.11 (web address 1). The same abridgment is also found at
omicron 811. The emperor Justinian (cf.
iota 446) sends Leontios (cf.
alpha 1563 note and PLRE IIIb s.v.
Leontius(5)) in 551 CE to negotiate with Theudibaldos (cf.
theta 298 and PLRE IIIb s.v. Theodebaldus(1)) for a Frankish withdrawal from parts of Italy seized earlier by Theudibert (cf.
theta 299 and PLRE IIIb s.v. Theodebertus(1)), father of Theudibaldos; cf. Kaldellis (518).
J.R. Martindale, The Prosopography of the Later Roman Empire, vol. IIIb, (Cambridge, 1992)
A. Kaldellis, ed. and H.B. Dewing, trans., Prokopios: The Wars of Justinian, (Indianapolis 2014)
Associated internet address:
Web address 1
Keywords: biography; definition; dialects, grammar, and etymology; ethics; geography; historiography; history; military affairs; politics
Translated by: William Hutton on 26 October 2007@10:40:31.
Vetted by:Catharine Roth (set status) on 26 October 2007@13:23:15.
David Whitehead (tweaked tr; augmented notes and keywords) on 28 October 2007@05:42:54.
David Whitehead (cosmetics) on 10 October 2012@07:34:36.
David Whitehead (my typo, spotted by Ron Allen) on 10 April 2015@02:55:11.
Catharine Roth (tweaked translation) on 7 August 2017@21:47:00.
Ronald Allen (expanded n.3; added bibliography, cross-references, keyword, and link) on 9 February 2024@11:13:12.
Headword:
*leo/ntios
Adler number: lambda,254
Translated headword: Leontios, Leontius
Vetting Status: high
Translation: [Leontios,] bishop of Tripolis in
Lydia;[1] in origin a Mysian of those who live by the
Ister, whom
Homer calls hand-to-hand fighters.[2] The heretical Philostorgius associates this Leontios with himself in his book as following his Arian heresy. [Leontios] had one son. When he saw that the child was not giving indications of good hope for virtue, by prayer (so they say) he caused him to die while still a boy, as he judged that it was best to end his life before anything shameful [happened], taking him out of the perils and risks of life. They used to call him a measuring-rod of the Church. He was equally independent towards all in his thinking and spoke freely [to all]. Once when a council was held, and Eusebia the wife of Constantius was puffed up by a swelling of self-esteem and treated with reverence by the bishops, he alone stayed at home treating her with indifference. But she feeling overheated in her passions and inflamed in her sentiment, sent to him, begging and flattering him with promises, [saying] "I will build a very great church for you and will spend a lot of money on it, if you come to me". But he replied, "If you wish to accomplish any of this, o empress, know that you will not benefit me more than your own soul. But if you wish me to come to you, so that the respect due to bishops may be preserved, let me come to you, but do you descend at once from your lofty throne and meet me and offer your head to my hands, asking for my blessing. And then let me sit down, but do you stand respectfully, and sit only when I bid you, when I give the signal. If you accept this, I would come to you; but in any other way, you cannot give so much nor be capable of such great deeds that we, neglecting the honor due to the bishops, would do violence to the divine order of priesthood". When this message was reported to her, she swelled up in her soul, not considering it endurable to accept such words from Leontios. Swelling with great anger and filled with emotion and making many threats from a woman's passionate and shallow disposition and describing [the situation] to her husband, she urged him to vengeance. But he instead praised the independence of [Leontios’] judgment and rebuked his wife for her anger and sent her away to the women's quarters. And then as the emperor Constantius sat in the midst of the bishops and wished to rule even over the churches, most [of the bishops] applauded and marveled as whatever he said, declaring that it was very well stated; but [Leontios] kept silent. And when the emperor asked him, "Of all [these men], why do you alone keep silent?" he said "I am amazed that when ordered to manage other things, you put your hand to other things, being in charge of military and political matters, but you give orders to the bishops concerning those matters which belong only to bishops". And the emperor was ashamed and ceased from commanding them in such matters. So independent was Leontios.
*leo/ntios, *tripo/lews th=s *ludi/as e)pi/skopos, *muso\s to\ ge/nos tw=n pro\s tw=| *)/istrw| katw|khme/nwn, ou(\s a)gxema/xous *(/omhros kalei=. to\n toiou=ton *leo/ntion prosetairi/zetai o( kako/frwn *filosto/rgios e)n th=| bi/blw| au)tou= w(s o(mo/frona th=s *)areianikh=s au)tou= kakofrosu/nhs. o(\s pai=da e(/na e)sxhkw/s, e)peidh\ mh\ xrhsta\s e)lpi/das au)to\n u(pofai/nonta pro\s a)reth\n ei)=den, eu)ca/menos, w(/s fasin, e)/ti meira/kion o)/nta e)poi/hsen a)poqanei=n: ka/lliston h(ghsa/menos to\ pro\ ai)sxrou= tinos katalu/sasqai to\n bi/on, tw=n sfalerw=n kata\ to\n bi/on o)li/sqwn e)/cw geno/menon. kano/na de\ au)to\n e)ka/loun th=s e)kklhsi/as. h)=n de\ e)leu/qeros th\n gnw/mhn e)pi/shs ei)s pa/ntas kai\ parrhsiastiko/s. kai/ pote suno/dou genome/nhs, *eu)sebi/as th=s *kwnstanti/ou gunaiko\s ei)s oi)/dhma a)rqei/shs fronh/matos kai\ para\ tw=n e)pisko/pwn proskunoume/nhs, mo/nos ou(=tos para\ fau=lon au)th\n tiqe/menos oi)/koi e)/menen. h( de\ dia\ tou=to u(poqermanqei=sa toi=s qumoi=s kai\ th\n gnw/mhn flegmh/nasa pe/mpei pro\s au)to/n, ai)tiwme/nh kai\ u(posxe/sesi kolakeu/ousa, w(s e)kklhsi/an soi megi/sthn e)gerw= kai\ xrh/mata e)pidayileu/somai, ei) a)fi/koio pro/s me. o( de\ a)ntedh/lwse: tou/twn me\n ei)/ ti boulhqei/hs tele/sasqai, w)= basi/leia, ou)k e)moi\ ma=llon h)\ th=| sautou= yuxh=| i)/sqi xarioume/nh. ei) de\ qelh/seias w(s a)fike/sqai pro\s se/, w(s th=s e)pisko/pois prepou/shs ai)dou=s fulaxqhsome/nhs, i(/n' ei)se/lqoimi me\n e)gw/, su\ d' au)ti/ka tou= qro/nou tou= u(yhlou= kataba=sa met' ai)dou=s u(panth/seias e)moi\ kai\ th\n kefalh\n u(po/sxois tai=s e)mai=s xersi/n, eu)logiw=n a)cioume/nh: ka)/peita kaqesqei/hn me\n au)= e)gw/, su\ d' a)nesth/kois ai)doume/nh, o(po/tan de\ keleu/saimi kaqedoume/nh, h(/nika doi/hn to\ su/nqhma. ei) ou(/tws ai(rh/sh|, a)fikoi/mhn para\ se/: ei) d' e(/teron tro/pon, ou)x ou(/tw polla\ dw/seis, ou)d' ou(/tw mega/la dunh/sh|, w(s h(ma=s, th=s proshkou/shs timh=s toi=s e)pisko/pois kaqufieme/nous, ei)s to\n qei=on e)cubri/sai th=s i(erwsu/nhs qesmo/n. tau=ta w(s a)phgge/lqh, a)napi/mpratai th\n yuxh/n, ou)k a)nasxeto\n poioume/nh pro\s *leonti/ou toiou/tous de/casqai lo/gous. kai\ polla\ dioidh/sasa kai\ paqhname/nh kai\ polla\ e)k gunaikei/as a)kroxo/lou kai\ kou/fhs a)peilh/sasa dianoi/as kai\ ta)ndri\ dihghsame/nh, pro\s timwri/an e)cw/rma. o( de\ ma=llon e)ph/|nese th\n e)leuqeri/an th=s gnw/mhs kai\ th\n gunai=ka parh/negke th=s o)rgh=s kai\ a)pope/mpei ei)s th\n gunaikwni=tin. kai/ pote metacu\ prokaqhme/nou tou= basile/ws *kwnstanti/ou tw=n e)pisko/pwn kai\ a)/rxein kai\ tw=n e)kklhsiw=n e)qe/lontos, oi( me\n polloi\ pa=n o(/ ti fh/seien e)kro/toun kai\ e)qau/mazon, a)/rista ei)rh=sqai diorizo/menoi: o( de\ e)siw/pa. w(s de\ h)/reto au)to\n o( basileu/s, ti/ siwpa=| mo/nos tw=n pa/ntwn; qauma/zw, e)/fh, o(/ti ei)s e(/tera die/pein taxqei\s e(te/rois e)pixeirei=s, stratiwtikw=n me\n kai\ politikw=n pragma/twn proesthkw/s, e)pisko/pois de\ peri\ tw=n ei)s mo/nous e)pisko/pous h(ko/ntwn diatatto/menos. to\n de\ basile/a kataidesqe/nta pau/sasqai th=s e)n toi=s toiou/tois h)/dh diakeleu/sews. toiou=tos h)=n o( *leo/ntios e)leuqe/rios.
Notes:
From Philostorgius,
Historia ecclesiastica VII.6a, pp. 84-5 Bidez-Winkelmann. Parts of this passage are repeated at
omicroniota 31 and
upsilon 496.
[1] The detail is needed to distinguish it from other cities of the same name, e.g. the one in Phoenicia (OCD(4) s.v.). This is Tripolis ad Maeandrum; Barrington Atlas map 65 grid A1.
[2]
Homer,
Iliad 13.5. The '
Ister' is the Lower Danube (OCD(4) s.v.); for Mysians cf.
mu 1472.
R.P. Vaggione, Eunomius of Cyzicus and the Nicene Revolution, 277
Keywords: biography; children; Christianity; daily life; epic; ethics; geography; historiography; imagery; military affairs; politics; religion; women
Translated by: Catharine Roth on 28 November 2004@00:48:38.
Vetted by:
Headword:
*leo/ntios
Adler number: lambda,255
Translated headword: Leontios, Leontius
Vetting Status: high
Translation: [Leontios,] bishop of
Antioch, he castrated himself; and in other respects also he was impure; and Aetios[1] the teacher of Eunomios,[2] who augmented the heresy of Arius with his inventive ideas [...].[3]
*leo/ntios, *)antioxei/as e)pi/skopos, e(auto\n e)ce/teme: kai\ h)=n kai\ ta)=lla be/bhlos: kai\ *)ae/tios o( *eu)nomi/ou dida/skalos, o(\s th\n *)arei/ou blasfhmi/an tai=s e)pinoi/ais e)phu/chsen.
Notes:
Reference:
R.P. Vaggione, Eunomius of Cyzicus and the Nicene Revolution, 22, 26-7, etc.
Keywords: biography; Christianity; ethics; gender and sexuality; geography; medicine; religion
Translated by: Catharine Roth on 16 July 2003@01:02:15.
Vetted by:
Headword:
*leo/ntios
Adler number: lambda,256
Translated headword: Leontios, Leontius
Vetting Status: high
Translation: This man also became a heretic at
Antioch.[1]
Photius the patriarch[2] wrote against him. For this man addressed audacious and blasphemous nonsenses concerning the "homoousios"[3] to Flavianus.[4]
*leo/ntios: kai\ ou(=tos e)n *)antioxei/a| e)ge/neto ai(retiko/s. e)/graye de\ kat' au)tou= *fw/tios patria/rxhs. ou(=tos ga\r peri\ tou= o(moousi/ou diele/xqh pro\s *flabiano\n tolmhra\ kai\ bla/sfhma lhrwdh/mata.
Notes:
[1] cf.
lambda 255.
[2]
Photius was Patriarch of Constantinople from 858 to 867 and again from 877 to 886. His
Lexicon is likely to have been a source for the Suda. See also
omicron 541.
[3] Consubstantial (the Son with the Father): the doctrine of the first Council of Nicaea.
[4] On Flavianus, see
chi 409.
Translated by: Catharine Roth on 16 July 2003@01:09:27.
Vetted by:
Headword:
*leo/ntios
monaxo/s
Adler number: lambda,257
Translated headword: Leontios the monk
Vetting Status: high
Translation: This man lived in the reign of
Zeno;[1] making the hidden meanings of the Scriptures clear by prophetic grace, he had many of the zealous men attending him. As some were distraught at the monstrous actions taken by the emperor against the Church, he said, "One should not be astonished at what is done by a man and one who has obtained his authority from men, when even Saul who became king by God's vote slew Abimelech and his sons with a sword when they were in the house of the Lord."[2] When the others were puzzled and supposed that his [sc.
Zeno's] nature had been changed from gentle to fierce, because at the beginning of his reign he had done certain things[3] and promised other things which tended towards good, [Leontios] said, "He has not changed in nature, but in prosperity he has displayed the wickedness which lay quiet for a long time through fear of Illos."[4] As the book of
Clement, the author of
Stromata, was being read and he came to the passage where he ridicules the men who outline their eyes in courtesan-style and dye their hair,[5] when Leontios said, "So is this anyone besides the emperor, the one who dyes his hair and uses eye-makeup?" Answering, another monk said, "We were puzzled about a man, if he ventures at all to change his nature with cosmetics; we did not accept the emperor's doing this." But too glibly the monks ridiculed those who try to change the nature of men[6] to that of females. [As evidence] that even many of the ancients turned away from such persons as not reliable, it is possible to find many [instances] in the histories, notably Philip the father of Alexander [sc. the Great]. For when he appointed a certain Antipater among his friends to the judges and saw that he had his beard and hair dyed, he stood up and said that he did not believe that the man who was untrustworthy in his hair would be worthy of trust in deeds.[7]
*leo/ntios monaxo/s: ou(=tos e)pi\ *zh/nwnos h)=n: profhtikh=| xa/riti ta\s e)pikru/yeis tw=n grafw=n e)mfanei=s poiw=n pollou\s ei)=xe tw=n spoudai/wn par' au)to\n foitw=ntas. a)luo/ntwn de/ tinwn e)pi\ toi=s kata\ th=s e)kklhsi/as para\ tou= basile/ws terateuome/nois, ou) dei= ceni/zesqai, e)/legen, e)pi\ toi=s drwme/nois par' a)nqrw/pou e)c a)nqrw/pwn te to\ a)/rxein h(|rhme/nou, o(po/te kai\ *saou\l o( yh/fw| qeou= basileu/sas *)abime/lex kai\ tou\s ui(ei=s o)/ntas e)n tw=| oi)/kw| kuri/ou diexrh/sato maxai/ra|. diaporou/ntwn de\ tw=n a)/llwn kai\ oi)ome/nwn metabeblh=sqai th\n fu/sin au)tou= e)c h(me/rou ei)s a)gri/an, dia\ to\ ta\ prw=ta th=s basilei/as pra=cai/ te/ tina kai\ u(posxe/sqai e(/tera tw=n ei)s xrhsta\ teino/ntwn: ou) metabe/blhtai, e)/fh, th\n fu/sin, a)ll' e)nde/deiktai e)n eu)daimoni/a| th\n kaki/an, polu\n xro/non dia\ to\n fo/bon tou= *)/illou h(suxasqei=san. a)naginwskome/nhs de\ bi/blou *klh/mentos tou= *strwmate/ws kai\ fqa/santos xwri/on e)n w(=| tou\s a)/ndras a)poskw/ptei tou\s e(tairikw=s ta\s o)/yeis u(pogra/fontas kai\ ba/ptontas ta\s tri/xas, ei)po/ntos tou= *leonti/ou, a)=ra/ ge/ e)sti tis tou= basile/ws a)/ter, o( ta\s tri/xas ba/ptwn kai\ fukou/menos ta\s o)/yeis; u(potuxw/n, a)/llos, e)/fh, monaxo/s: h(mei=s peri\ a)nqrw/pou dihporh/samen, ei)/ ge o(/lws a)ne/xetai kosmh/sei th\n fu/sin e)nalla/ttein: ou) mh/n ge tou=to diela/bomen poiei=n to\n basile/a. a)ll' eu)tro/xws me\n li/an oi( monaxoi\ a)pe/skwyan tou\s th\n tw=n a)nqrw/pwn fu/sin ei)s th\n tw=n qhleiw=n peirwme/nous meteggra/fein. o(/ti ga\r tou\s toiou/tous kai\ tw=n palaiw=n plei=stoi a)pestra/fhsan w(s ou) bebai/ous, pollou\s me/n e)stin eu(rei=n e)n i(stori/ais: e)kdhlo/teron de\ *fi/lippon to\n toke/a *)aleca/ndrou. e)pei\ ga\r *)anti/patro/n tina tw=n fi/lwn ta/cas ei)s tou\s dikasta\s to\n pw/gwna katabapto/menon ei)=de kai\ th\n ko/mhn, e)cane/sthsen ei)pw/n, to\n a)/piston e)n qrici\ mh\ nomi/zein e)n pra/gmasin a)cio/piston u(pa/rxein.
Notes:
Neither the source of this entry nor the identity of the monk
Leontius has been identified.
[1]
Zeno, emperor AD 474 to 491:
zeta 83,
zeta 84.
[2] Abimelech:
alpha 45.
[3] Bernhardy suggested the emendation
a)/cia pra=cai/ te kai/ tina: "that at the beginning he had done things worthy of the imperial authority and had promised others ..."
[4] Illos,
magister equitum for
Zeno:
iota 324.
[5] See
Clement of Alexandria,
Paedagogos 3.3: "Against Men Who Embellish Themselves": translation at web address 1.
[6] Manuscripts of the Suda read
a)nqrw/pwn "human beings"; Immanuel Bekker suggested
a)ndrw=n "men", for a clearer contrast with
qhleiw=n "female persons".
[7] A mangled version of an anecdote in
Plutarch,
Moralia 178F (in the
Sayings of Kings and Commanders; translation at web address 2): it is not Antipater himself (
alpha 2703,
alpha 2704) but an unnamed friend of his whom Philip distrusts for this reason. A similar story is told about King Archidamus of
Sparta and a man from
Chios (
Aelian,
Varia Historia 7.20) or
Keos (
Stobaeus,
Florilegium 3.12.19).
Web address 1,
Web address 2
Keywords: biography; Christianity; chronology; clothing; ethics; gender and sexuality; geography; historiography; history; law; women
Translated by: Catharine Roth on 29 March 2009@18:53:46.
Vetted by:
Headword:
*)opa/sas
Adler number: omicron,443
Translated headword: furnishing
Vetting Status: high
Translation: Meaning [someone who is] providing. "Furnishing to none of the opponents a boast over his death."[1]
Greek Original:*)opa/sas: a)nti\ tou= parasxw/n. ou)/tini d' e)/mphs a)ntibi/wn o)pa/sas eu)=xos e(ou= qana/tou.
Notes:
The headword, presumably extracted from the quotation given (though there is another instance in
Synesius), is aorist active participle, masculine nominative singular, of
o)pa/zw. For this verb see also
omicron 441,
omicron 442.
[1]
Greek Anthology 7.149.1-2 (
Leontius Scholasticus); the subject is Ajax.
Translated by: William Hutton on 11 January 2010@01:23:59.
Vetted by:
Headword:
*fe/raspis
Adler number: phi,203
Translated headword: shield-bearing
Vetting Status: high
Translation: [Meaning] one who is warlike.
"Hektor and the shield-bearing Ajax brought out of war a grace bitter to each other, the monument of friendship."[1]
Greek Original:*fe/raspis: o( polemiko/s. pikrh\n a)llh/lois *(/ektwr xa/rin, h)de\ fe/raspis *ai)/as, e)k pole/mou mnh=m' e)/feron fili/hs.
Notes:
The headword is an an epic/tragic adjective; cf.
rho 189.
[1]
Greek Anthology 7.152.1-2 (author unknown). See further extracts from this epigram at
alpha 4504 and
pi 1458.
Translated by: Catharine Roth on 25 September 2011@22:52:04.
Vetted by:
Headword:
*pei/rhsan
Adler number: pi,1458
Translated headword: they proved, they tested
Vetting Status: high
Translation: [Meaning] they made an assay, a test. "And they tested the kindness of gifts in death. The sword seized maddened Ajax; and the warrior’s belt in turn pulled down Priam's son dragged at the chariot wheels."[1]
Greek Original:*pei/rhsan: dokimh/n, a)po/peiran e)/labon. th\n de\ xa/rin dw/rwn pei/rhsan e)n qana/tw|. to\ ci/fos ei(=l' *ai)/anta memhno/ta: kai\ pa/lin zwsth\r ei(/lkuse *priami/dan di/fria suro/menon.
Notes:
The headword, Ionic unaugmented aorist active, third person plural, of the verb
peira/w, is extracted from the quotation given.
[1] From a poem in the
Greek Anthology (7.152.4-6), from an unknown poet. It tells the story of the consequences of the exchange of gifts between Ajax and Hector (see also
Homer,
Iliad 7.303-305); the gift of each leads to the other’s death. See further excerpts from this epigram at
alpha 4504 and
phi 203.
Translated by: Philip Forness on 5 September 2012@16:12:55.
Vetted by:Catharine Roth (tweaked translation and note, added keyword) on 5 September 2012@21:52:43.
David Whitehead (more keywords; cosmetics) on 9 September 2012@04:48:17.
David Whitehead on 2 October 2013@07:29:38.
Ronald Allen (augmented n.1, added cross-references) on 13 September 2023@11:18:11.
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