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Headword:
*)/abel
Adler number: alpha,30
Translated headword: Abel
Vetting Status: high
Translation: Son of Adam.[1] This man was chaste and just from the beginning and a shepherd of flocks; out of these he offered a sacrifice to God and was accepted, but was then killed because he was envied by his brother Cain.[2] Cain happened to be a farmer and after the judgement he lived worse, with groaning and trembling. For Abel, by dedicating the firstborn [of the flock] to God, recommended himself as more God-loving than self-loving,[3] and because this was a good choice, he was accepted. But Cain impiously kept his first-fruits for himself and gave the seconds to God, and for this reason was rightly rejected. For it says: "and after some days it happened that Cain offered from the fruits of the earth."[4] Cain was disgraced by the fact that the produce he offered was not the first-fruits but that which was some days old and second-best.
Greek Original:*)/abel: ui(o\s *)ada/m. ou(=tos parqe/nos kai\ di/kaios u(ph=rxe kai\ poimh\n proba/twn: e)c w(=n kai\ qusi/an tw=| qew=| prosagagw\n kai\ dexqei\s a)nairei=tai, fqonhqei\s u(po\ tou= a)delfou= au)tou= *ka/i+n. o( *ka/i+n de\ gewrgo\s tugxa/nwn kai\ meta\ th\n di/khn xeiro/nws biw/sas ste/nwn kai\ tre/mwn h)=n. o( ga\r *)/abel ta\ prwto/toka tw=| qew=| kaqierw=n filo/qeon ma=llon h)\ fi/lauton e(auto\n suni/sth, o(/qen kai\ dia\ th=s a)gaqh=s au)tou= proaire/sews a)pede/xqh. o( de\ *ka/i+n dussebw=s e(autw=| a)pone/mwn ta\ prwtogennh/mata, qew=| de\ ta\ deu/tera, ei)ko/tws kai\ a)peblh/qh. fhsi\ ga/r: kai\ e)ge/neto meq' h(me/ras, prosh/negke *ka/i+n a)po\ tw=n karpw=n th=s gh=s. w(/ste dia\ tou=to *ka/i+n e)le/gxetai, o(/ti mh\ ta\ a)kroqi/nia gennh/mata prosh/negke tw=| qew=|, a)lla\ ta\ meq' h(me/ras kai\ deu/tera.
Notes:
Keywords: agriculture; biography; botany; Christianity; daily life; ethics; food; historiography; religion; zoology
Translated by: Anne Mahoney on 20 August 1998@17:57:27.
Vetted by:
Headword:
*)/abios
Adler number: alpha,47
Translated headword: full-lived
Vetting Status: high
Translation: Antiphon has
a)/bion for one who has acquired a good living.[1] Similarly
Homer has
a)/culon for "full of timber."[2]
*)/abios: *)antifw=n to\n a)/bion e)pi\ tou= polu\n to\n bi/on ta/ttei kekthme/nou. w(/sper kai\ *(/omhros to\ a)/culon a)nti\ tou= polu/culon.
Notes:
= Harpocration s.v. (A2 Keaney).
The point is that the alpha prefix intensifies, rather than negates as it usually does: LSJ entries for
a)/bios (A) and (B) at web address 1. On the different alpha prefixes, see LSJ.
[1] Antiphon (the sophist) B87 F43 Diels-Kranz.
[2]
Homer,
Iliad 11.155 (web address 2):
e)n a)cu/lw|... u(/lh|, of a forest fire falling in "a wood with much dead timber," and thus spreading rapidly. On the meaning of this adjective see
Lexikon des frühgriechischen Epos I (fasc. 6, 1969) 974-75. (Although LSJ correctly defines
cu/lon as 'timber', the entry there for
a)/culos erroneously assumes alpha privative and is misleading.)
Web address 1,
Web address 2
Keywords: botany; definition; dialects, grammar, and etymology; epic
Translated by: Anne Mahoney on 26 August 1998@18:59:58.
Vetted by:
Headword:
*)abro/tonon
Adler number: alpha,95
Translated headword: wormwood
Vetting Status: high
Translation: Type of plant.
Greek Original:*)abro/tonon: ei)=dos bota/nhs.
Notes:
Wormwood, or other Artemisia species; see e.g.
Theophrastus Enquiry into Plants 6.7.3.
(Also a woman's name in New Comedy.)
Translated by: Anne Mahoney on 26 August 1998@19:45:02.
Vetted by:
Headword:
*)aburta/kh
Adler number: alpha,103
Translated headword: sour-sauce, aburtake, abyrtake, abyrtace
Vetting Status: high
Translation: A sharp-flavored barbarian dish, prepared from leeks and cress[-seeds] and pomegranate kernels and other such things, quite clearly pungent.
Theopompus in
Theseus [writes]: "he will reach the land of the Medes, where aburtake is made mostly of cress and leeks."[1] The noun also appears in the
Kekruphalos of
Menander.[2]
*)aburta/kh: u(po/trimma barbariko\n, kataskeuazo/menon dia\ pra/swn kai\ karda/mwn kai\ r(o/as ko/kkwn kai\ e(te/rwn toiou/twn, drimu\ dhlono/ti. *qeo/pompos *qhsei=: h(/cei de\ *mh/dwn gai=an, e)/nqa karda/mwn plei/stwn poiei=tai kai\ pra/swn a)burta/kh. e)/sti kai\ e)n *kekrufa/lw| *mena/ndrou tou)/noma.
Notes:
[1]
Theopompus fr. 17 Kock, now 18 Kassel-Austin. In the long list of food allowances for the Persian Kings (allegedly seen in Babylon by Alexander the Great) in
Polyaenus 4.3.32 there is a mention of salted capers "from which they make
abyrtakai".
[2]
Menander fr. 280 Kock, 247 Koerte, now 217 Kassel-Austin. For other appearances of the word in comedy see LSJ s.v. at web address 1 below.
Web address 1
Keywords: botany; comedy; food; geography
Translated by: Elizabeth Vandiver on 21 November 1998@17:00:55.
Vetted by:
Headword:
*)/aganon
Adler number: alpha,145
Translated headword: firewood, broken; good, gentle
Vetting Status: high
Translation: With proparoxytone accent[1] [this means] wood that has been cut up.
Or brushwood and [wood that is] ready to be cut up.[2]
But some [sc. define it as wood] which is not chopped.
But with the oxytone[3] it means fine. Or good or kindly, though some [say] immortal. Whence also [comes the term] a)ganofrosu/nh ["kindly-mindedness"].
Also [sc. attested is the verb] a)ganou=men ["we will make nice"],[4] meaning we will beautify.
And elsewhere: "however gentle you might pass into the Athenian book of death, you would always have your tresses well-garlanded."[5]
Greek Original:*)/aganon: proparocuto/nws to\ kateago\s cu/lon. h)\ to\ fruganw=des kai\ e(/toimon pro\s to\ kateagh=nai. oi( de\ to\ a)pele/khton. *)agano\n de\ o)cuto/nws kalo/n. h)\ a)gaqo\n h)\ i(laro\n, oi( de\ a)qa/naton. e)/nqen kai\ a)ganofrosu/nh. kai\ *)aganou=men, a)nti\ tou= kosmh/somen. kai\ au)=qis: w(s a)/n toi r(ei/h| me\n a)gano\s *)atqi/di de/ltw| khro\s, u(po\ stefa/nois d' ai)e\n e)/xois ploka/mous.
Notes:
cf. generally
alpha 146,
alpha 147,
alpha 148,
alpha 149.
[1] i.e.
a)/ganos (here neuter).
[2] Addendum lacking in mss ASM.
[3] i.e.
a)gano/s (again, here neuter).
[4] Attested only here, but cf. the
scholia to
Aristophanes,
Peace 398 (where
a)galou=men occurs).
[5]
Greek Anthology 7.36.5 (Erucius), on the tomb of
Sophocles; cf. Gow and Page (252-253),
alpha 1421,
beta 453, and
sigma 569.
A.S.F. Gow and D.L. Page, eds., The Greek Anthology: The Garland of Philip and Some Contemporary Epigrams, vol. I, (Cambridge, 1968)
Keywords: botany; comedy; definition; dialects, grammar, and etymology; poetry; tragedy
Translated by: William Hutton on 28 March 2000@23:57:06.
Vetted by:David Whitehead (added note and keywords; cosmetics) on 9 February 2001@11:07:52.
Jennifer Benedict (tags) on 26 March 2008@01:08:32.
David Whitehead (augmented n.4; more keywords; tweaks and cosmetics) on 27 March 2008@08:01:50.
David Whitehead (augmented notes; tweaks) on 23 December 2011@05:41:50.
Ronald Allen (expanded n.5, added bibliography, added cross-references, added keyword) on 25 October 2018@15:42:25.
Headword:
*)agelai/a
stafulh/
Adler number: alpha,184
Translated headword: ordinary bunch of grapes
Vetting Status: high
Translation: [Meaning] the cheap [sort].[1]
Also [sc. attested is] a)gelai=a ["ordinary things"],[2] [meaning] those with no distinction.
Greek Original:*)agelai/a stafulh/: h( eu)telh/s. kai\ *)agelai=a, ta\ ou) gennai=a.
Notes:
cf.
alpha 186,
alpha 187,
alpha 188,
alpha 189.
[1] The headword phrase is presumably quoted from somewhere; as presented here, its adjective is in the feminine nominative singular.
[2] Same adjective but in the neuter nominative/accusative plural.
Translated by: Gregory Hays on 7 June 1999@11:35:43.
Vetted by:
Headword:
*(agistei/as
Adler number: alpha,242
Translated headword: rituals
Vetting Status: high
Translation: [Meaning those] of holiness, of cleansing, of service.
Greek Original:*(agistei/as: a(giwsu/nhs, kaqaro/thtos, latrei/as.
Notes:
LSJ entry at web address 1; and cf. generally
alpha 234.
Same material in other lexica (references at
Photius alpha176 Theodoridis), and also in the
scholia to
Plato,
Axiochus 371D, where the headword -- accusative plural, not genitive singular -- occurs.
Web address 1
Keywords: definition; dialects, grammar, and etymology; philosophy; religion
Translated by: Nathan Greenberg ✝ on 24 November 1998@14:18:45.
Vetted by:Catharine Roth (Added headword translation, note, keywords, and link.) on 18 February 2001@20:06:16.
David Whitehead (modified headword and translation; added note and keyword) on 9 June 2003@09:51:41.
David Whitehead (another keyword; tweaks) on 4 January 2012@04:55:36.
David Whitehead on 18 August 2013@07:55:03.
Catharine Roth (cosmeticule) on 22 November 2020@00:51:21.
Headword:
*)/agkesi
Adler number: alpha,245
Translated headword: [in] forests
Vetting Status: high
Translation: [Meaning in] tree-filled and wooded places.[1]
In the Epigrams: "with this he slays wild beasts in beast-breeding forests".[2]
Greek Original:*)/agkesi: sunde/ndrois kai\ u(lw/desi to/pois. e)n *)epigra/mmasi: qhrobolei= tou/tw| d' a)/gkesi qhroto/kois.
Notes:
The headword is dative plural of
alpha 248. It is perhaps extracted from the quotation given, though not demonstrably so; there are other extant possibilities in e.g.
Theocritus and
Oppian.
[1] For this glossing cf. the
scholia to
Homer,
Iliad 18.321, where
a)/gke' occurs.
[2]
Greek Anthology 6.186.4 (
Diocles), dedications to Pan by three brothers; cf. Gow and Page (230-231).
A.S.F. Gow and D.L. Page, eds., The Greek Anthology: The Garland of Philip and Some Contemporary Epigrams, vol. I, (Cambridge, 1968)
Keywords: botany; definition; dialects, grammar, and etymology; epic; poetry; religion; zoology
Translated by: Nathan Greenberg ✝ on 24 November 1998@14:04:48.
Vetted by:David Whitehead (added headword, notes, keywords; cosmetics) on 12 February 2001@04:42:05.
Catharine Roth (Added cross-reference.) on 4 March 2001@22:35:12.
David Whitehead (augmented notes and keywords; tweaks and cosmetics) on 4 January 2012@05:13:03.
David Whitehead (expanded note; cosmetics) on 9 April 2015@07:42:49.
David Whitehead (coding) on 7 July 2015@02:50:08.
Ronald Allen (expanded n.2, added bibliography, added keyword) on 2 November 2018@18:01:43.
Headword:
*)/agkura
ploi/ou
Adler number: alpha,256
Translated headword: anchor of a ship
Vetting Status: high
Translation: See under embryoikos.[1]
Greek Original:*)/agkura ploi/ou: zh/tei e)n tw=| e)mbru/oikos.
Note:
[1] Lit. "seaweed-dwelling", an adjective applied to an anchor in Greek Anthology 6.90.1. This word has no entry of its own in the Suda, however; instead, it is defined in the entry for
bru/xios (
beta 579).
Translated by: Roger Travis on 4 October 2000@11:55:32.
Vetted by:
Headword:
*)agku/risma
Adler number: alpha,261
Translated headword: anchor-hold
Vetting Status: high
Translation: [Meaning] a kind of wrestling-move. Also [sc. attested is the related participle]
a)gkuri/sas, meaning [someone] wrestling down or taking down by the knee. An 'anchor-hold' is also a hunter's container of figs.[1]
Aristophanes [writes]: "striking, anchoring, then turning his shoulder, you swallowed him up."[2] That is, you smote [him].
*)agku/risma: ei)=dos palai/smatos. kai\ *)agkuri/sas, a)nti\ tou= katapalai/sas h)\ th=| a)gku/lh| katabalw/n. e)/sti de\ a)gku/risma kai\ skeu=os a)greutiko\n su/kwn. *)aristofa/nhs: diabalw\n, a)gkuri/sas, ei)=t' a)postre/yas to\n w)=mon, au)to\n e)kola/bhsas. toute/sti prose/krousas.
Notes:
[1] This meaning is not attested in LSJ (web address 1 below). Perhaps it stems from a misunderstanding of the
Aristophanes passage about to be quoted, where in addition to applying the anchor-hold, Kleon is charged with squeezing treasury officials like ripe figs.
[2]
Aristophanes,
Knights 262-3 (web address 2), with comment from the
scholia there.
Web address 1,
Web address 2
Keywords: athletics; botany; comedy; definition; dialects, grammar, and etymology; food; history; imagery
Translated by: Roger Travis on 4 October 2000@12:34:39.
Vetted by:William Hutton (Modified headword and translation, added note and link to LSJ, added keywords, set status) on 18 June 2001@01:28:37.
David Whitehead (modified translation; added keyword; restorative and other cosmetics) on 4 May 2003@07:28:30.
David Whitehead (more keywords; tweaks and cosmetics) on 4 January 2012@09:01:44.
David Whitehead (cosmetics) on 9 April 2015@07:58:17.
Headword:
*)/agliqes
Adler number: alpha,270
Translated headword: garlic-crowns
Vetting Status: high
Translation: [Meaning] the heads of garlic plants.
Aristophanes [writes]: "like field-mice, you dig garlic-crowns with a peg".[1]
*)/agliqes: ai( kefalai\ tw=n skoro/dwn. *)aristofa/nhs: w(s a)rourai=oi mu/es o)ru/ssete passa/lw| ta\s a)/gliqas.
Notes:
The headword, nominative plural of
a)/glis, is generated by the quotation given (where it is accusative plural).
[1] An approximation of
Aristophanes,
Acharnians 762-3 (web address 1), with scholion.
Web address 1
Keywords: botany; comedy; definition; dialects, grammar, and etymology; food; zoology
Translated by: Roger Travis on 6 October 2000@12:49:51.
Vetted by:David Whitehead (modified translation; added note and keywords; cosmetics) on 18 January 2001@06:04:48.
David Whitehead (more keywords; tweaks) on 5 January 2012@04:49:50.
Catharine Roth (tweaked note and link) on 25 September 2013@01:03:17.
David Whitehead (cosmetics) on 9 April 2015@08:31:08.
Headword:
*)agnapto/tatos
ba/tos
au)=os
Adler number: alpha,273
Translated headword: stiffest dried skate
Vetting Status: high
Translation: [sc. A proverbial phrase] in reference to one who is harsh and obstinate by temperament.
Greek Original:*)agnapto/tatos ba/tos au)=os: e)pi\ tou= sklhrou= kai\ au)qa/dous to\n tro/pon.
Note:
For discussion see
alpha 340, where the entry is repeated (in correct alphabetical context).
Translated by: Roger Travis on 6 October 2000@12:59:16.
Vetted by:
Headword:
*)/agnos
Adler number: alpha,279
Translated headword: chaste-tree, withy
Vetting Status: high
Translation: A plant, which they also call lugos.[1]
But it is also a kind of bird.[2]
Greek Original:*)/agnos: futo\n, o(\n kai\ lu/gon kalou=sin. e)/sti de\ kai\ ei)=dos o)rne/ou.
Notes:
Associated internet address:
Web address 1
Keywords: botany; definition; zoology
Translated by: Roger Travis on 23 October 2000@13:08:16.
Vetted by:
Headword:
*)/agnon
Adler number: alpha,280
Translated headword: chaste-tree, withy
Vetting Status: high
Translation: They are not speaking of the
lugos.[1] And
Chionides uses it in the masculine in
Heroes: "and verily, by Zeus, I don't seem anymore to be different from an
agnos growing in a mountain stream."[2]
Plato [writes]: "for this plane-tree [is] very wide-spreading and lofty, and the height and the shade of the
agnos [are] gorgeous."[3]
But
hagnos with the accent on the final syllable [means] pure.
*)/agnon: ou)xi\ lu/gon kalou=sin. kai\ a)rsenikw=s *xiwni/dhs *(/hrwsi: kai\ mh\n ma\ to\n *di/' ou)qe\n e)/ti te/ moi dokw= a)/gnou diafe/rein e)n xara/dra| pefuko/tos. *pla/twn: h(/ te ga\r pla/tanos au(/th ma/la a)mfilafh\s kai\ u(yhlh\, kai\ tou= a)/gnou te to\ u(/yos kai\ to\ su/skion pa/gkalon. *(agno\s de\ o)cuto/nws, o( kaqaro/s.
Notes:
Associated internet address:
Web address 1
Keywords: botany; comedy; dialects, grammar, and etymology; philosophy
Translated by: Roger Travis on 23 October 2000@13:14:32.
Vetted by:
Headword:
*)ago/nwn
xow=n
Adler number: alpha,297
Translated headword: [than] unfruitful drink-offerings
Vetting Status: high
Translation: It is used in two ways.[1]
The Theologian says [this]; that is, [more pious] than the offerings which are poured for the dead and are therefore unfruitful.[2]
Also [sc. attested is] a)goni/a, barrenness.[3]
"That Artemis was angered and that she attacked with sterility of the earth as punishment."[4]
Greek Original:*)ago/nwn xow=n. diforei=tai o( *qeolo/gos fhsi/: toute/sti tw=n e)pi\ toi=s nekroi=s xeome/nwn kai\ dia\ tou=to a)go/nwn. kai\ *)agoni/a, h( a)fori/a. th\n *)/artemin mhni/sai kai\ metelqei=n dikaiou=san au)th\n gh=s a)goni/a|.
Notes:
[1] This comment (a single word in the Greek; in ms A only, Adler reports) perhaps refers to the active and passive senses of the adjective ("not bearing" and "not born"): see LSJ entry at web address 1, and again at
alpha 337.
[2] Scholion on Gregory of Nazianzus (PG 36.378b), who does use the headword phrase.
[3] See already
alpha 295.
[4]
Aelian fr. 49d Domingo-Forasté (46 Hercher); cf.
delta 1079.
Web address 1
Keywords: aetiology; agriculture; botany; Christianity; definition; dialects, grammar, and etymology; religion
Translated by: Catharine Roth on 12 February 2001@11:03:29.
Vetted by:
Headword:
*)agora/sw
Adler number: alpha,305
Translated headword: I will go to market
Vetting Status: high
Translation: Meaning I will spend time in [the] marketplace.
Aristophanes [writes]: "and I will go to market in arms alongside Aristogeiton."[1] Meaning I will spend time in the market with Aristogeiton, near Aristogeiton.[2] That is,[3] "in a myrtle branch we will carry our sword, just like Harmodios and Aristogeiton". For they, having drawn their swords from myrtle branches, struck down the tyrant.
*)agora/sw: a)nti\ tou= e)n a)gora=| diatri/yw. *)aristofa/nhs: a)gora/sw t' e)n toi=s o(/plois e(ch=s *)aristogei/toni. a)nti\ tou= e)n th=| a)gora=| diatri/yw meta\ *)aristogei/tonos, e)ggu\s *)aristogei/tonos. toute/stin e)n mursi/nw| kla/dw| to\ ci/fos fore/somen, w(/sper *(armo/dios kai\ *)aristogei/twn. ou(=toi ga\r a)po\ tw=n mursi/nwn kla/dwn ta\ ci/fh a)naspa/santes to\n tu/rannon kate/balon.
Notes:
See also
epsilon 1384,
phi 592.
[1]
Aristophanes,
Lysistrata 633 (web address 1 below), with comment from the
scholia there.
[2] On the statues of the tyrannicides (see further, next note) Aristogeiton and Harmodios in the Athenian
Agora, see in brief J.M. Camp,
The Athenian Agora (London 1986) 38; cf. OCD(4) s.v. Aristogiton (pp.156-7); and at length M.W. Taylor,
The Tyrant Slayers (New York 1981) 51-77.
[3] What follows this less-than-apposite opening is a line from one of the skolia (drinking songs) -- best preserved in
Athenaeus,
Deipnosophists 15.695A-B [15.50 Kaibel] -- which commemorated the assassination of Hipparchos in 514 BCE. See generally M. Ostwald,
Nomos and the Beginnings of the Athenian Democracy (Oxford 1969) 121-136.
Web address 1
Keywords: biography; botany; comedy; definition; dialects, grammar, and etymology; ethics; history; military affairs; meter and music; politics; trade and manufacture
Translated by: William Hutton on 30 October 2000@00:44:39.
Vetted by:
Headword:
*)agw/n
Adler number: alpha,327
Translated headword: contest, training, arena
Vetting Status: high
Translation: Training with a view to competitions.[1] [sc. Also attested is the accusative case]
a)gw=na; and
Homer [sc. uses this term for] the actual place where the competition takes place.[2]
Thucydides in [book] 5 [writes]: "he came into the arena and garlanded the charioteer."[3]
*)agw/n: h( pro\s tou\s a)gw=nas a)/skhsis. *)agw=na: kai\ *(/omhros to\n to/pon au)to\n e)n w(=| a)gwni/zontai. *qoukudi/dhs pe/mpth|: proelqw\n e)s to\n a)gw=na a)ne/dhse to\n h(ni/oxon.
Notes:
Apart from the initial glossing (on which see next note), this material also occurs in
Photius, Lexicon alpha316 Theodoridis.
[1] The word used for 'competitions' here is the (accusative) plural of the headword itself. The Suda seems therefore to be saying, indirectly, that the word denotes both competition and the training for it.
[2] i.e. the arena. Adler cites
Homer,
Iliad 23.273 for this; Theodoridis chooses
Odyssey 8.260. For instances in other authors (including the one about to be quoted here) see LSJ s.v.
a)gw/n I.2.
[3]
Thucydides 5.50.4, on Lichas the Spartan.
Translated by: Malcolm Heath on 7 July 1999@11:00:05.
Vetted by:
Headword:
*)agrei/a
a)oidh/
Adler number: alpha,350
Translated headword: rustic song
Vetting Status: high
Translation: The rural [kind].[1]
"He stretched the hide down a rustic plane tree." In the
Epigrams.[2]
Also [sc. attested is]
a)grei=os, [meaning] the yokel, the ignoramus.[3]
Or someone from the country.
Aristophanes in
Clouds [writes]: "you are rustic and clumsy."[4]
The rustic and possessor of a large beard.[5]
And elsewhere: "it's particularly vulgar to see a poet who is rustic and hairy."[6]
*)agrei/a a)oidh/: h( a)groikikh/. to\ sku/tos a)grei/hs t' ei)/ne kata\ plata/nou. e)n *)epigra/mmasi. kai\ *)agrei=os, o( a)/groikos, o( a)maqh/s. h)\ o( a)po\ tou= a)grou=. *)aristofa/nhs *nefe/lais: a)grei=os ei)= kai\ skaio/s. o( a)/groikos kai\ me/gan pw/gwna e)/xwn. kai\ au)=qis: a)/llws t' a)/mouso/n e)sti poihth\n i)dei=n a)grei=on o)/nta kai\ dasu/n.
Notes:
[1] The headword phrase is presumably quoted from somewhere.
[2]
Greek Anthology 6.35.2 (
Leonidas of
Tarentum), a rustic dedication to Pan; cf. Gow and Page, vol. I (122) and vol. II (356-357); cf. further extracts from this epigram at
alpha 325,
alphaiota 210,
gamma 73,
lambda 189,
rho 72, and
tau 264. The plane tree of the epigram,
pla/tanos, is almost certainly the Old World or Asiatic Plane,
Platanus orientalis, whose range extends from Asia into Greece and the eastern Mediterranean; cf. Raven (24, 70).
[3] From the
scholia to
Aristophanes,
Clouds 655, about to be quoted.
[4]
Aristophanes,
Clouds 655.
[5] From the
scholia to
Aristophanes,
Thesmophoriazusae 160, about to be quoted.
[6]
Aristophanes,
Thesmophoriazusae 159-160 (copied here from
alpha 1633).
A.S.F. Gow and D.L. Page, eds., The Greek Anthology: Hellenistic Epigrams, vol. I, (Cambridge 1965)
A.S.F. Gow and D.L. Page, eds., The Greek Anthology: Hellenistic Epigrams, vol. II, (Cambridge 1965)
J.E. Raven, Plants and Plant Lore in Ancient Greece, (Oxford 2000)
Keywords: agriculture; botany; clothing; comedy; definition; ethics; meter and music; poetry; religion
Translated by: Anne Mahoney on 28 August 1998@16:33:29.
Vetted by:David Whitehead (modified translation; added keywords; cosmetics) on 16 July 2001@09:09:20.
David Whitehead (another keyword) on 7 October 2005@06:02:12.
David Whitehead (augmented notes and keywords; tweaks and cosmetics) on 6 January 2012@08:01:32.
David Whitehead (x-ref) on 6 January 2012@08:05:59.
Ronald Allen (tweaked translation, expanded n.2, added bibliography, added cross-references, added keyword) on 8 November 2018@20:53:37.
Ronald Allen (better wording n.2) on 15 November 2018@18:19:23.
Headword:
*)agrei=fna
Adler number: alpha,351
Translated headword: rake, harrow
Vetting Status: high
Translation: A farm tool, with which they collect hay. "Alkimos [dedicated] his toothless rake and a share of a noise-loving shovel bereft of its olivewood handle."[1]
Greek Original:*)agrei=fna: gewrgiko\n e)rgalei=on, di' ou(= suna/gousi to\n xo/rton. a)/lkimos a)grei=fnan kenodo/ntida kai\ filodou/pou fa/rsos a(/ma steleou= xh=ron e)lai+ne/ou.
Notes:
Feminine noun, also found in the form
a)gri/fh (
alpha 365).
[1] An approximation of
Greek Anthology 6.297.1-2 (
Phanias), a dedication of agricultural implements to Athena, again (in part) at
phi 116; cf. Gow and Page, vol. I (162-163) and vol. II (470-471); cf. further extracts from this epigram at
alpha 3945 and
kappa 2794. The opening word is a proper name. Here the translation adopts Toup's emendation (cf. Gow and Page, vol. I, 162) and reads
a)/mas [cf.
alpha 1574] for the Suda's
a(/ma; cf.
phi 116. The verb is supplied in translation here from line 6.
A.S.F. Gow and D.L. Page, eds., The Greek Anthology: Hellenistic Epigrams, vol. I, (Cambridge 1965)
A.S.F. Gow and D.L. Page, eds., The Greek Anthology: Hellenistic Epigrams, vol. II, (Cambridge 1965)
Keywords: agriculture; botany; daily life; dialects, grammar, and etymology; imagery; poetry; religion; trade and manufacture
Translated by: Anne Mahoney on 28 August 1998@16:34:30.
Vetted by:David Whitehead (augmented keywords; cosmetics) on 29 April 2002@08:27:51.
David Whitehead (another keyword) on 2 October 2005@11:08:14.
David Whitehead (tweaked tr; added primary note and more keywords; cosmetics) on 6 January 2012@08:20:25.
David Whitehead on 6 January 2012@08:21:15.
David Whitehead on 8 January 2012@09:17:43.
Ronald Allen (betacode typo n.1, expanded and rearranged n.1, added bibliography, added cross-references, added keywords) on 22 December 2018@23:31:13.
Ronald Allen (my punctuation error n.1) on 25 December 2018@12:59:02.
Catharine Roth (coding) on 8 January 2021@01:13:00.
Headword:
*)agri/a
sukh=
Adler number: alpha,353
Translated headword: wild fig
Vetting Status: high
Translation: See under "unripe" [anerinastos].[1]
Greek Original:*)agri/a sukh=: zh/tei e)n tw=| a)neri/nastos.
Note:
Keyword: botany
Translated by: Anne Mahoney on 28 August 1998@16:37:38.
Vetted by:
Headword:
*)/agrippos
Adler number: alpha,364
Translated headword: agrippos
Vetting Status: high
Translation: [Meaning] the wild olive.[1]
Also a proverb: "more barren than an agrippos".[2]
Greek Original:*)/agrippos: h( a)gri/a e)lai/a. kai\ paroimi/a: a)karpo/teros a)gri/ppou.
Notes:
[1] So called by Spartans, according to
alpha 806.
[2] Applied to the very poor, according to
alpha 806.
Translated by: Anne Mahoney on 28 August 1998@16:48:41.
Vetted by:David Whitehead (modified headword, to differentiate it from gloss; added notes and keywords) on 13 February 2001@05:44:06.
David Whitehead (another keyword) on 5 December 2005@08:46:41.
David Whitehead on 9 April 2015@10:51:41.
Headword:
*)agrote/ras
Adler number: alpha,370
Translated headword: of wilde
Vetting Status: high
Translation: [Meaning] of wild.[1]
In the Epigrams: "Dionysos himself dedicated to you this club of wilde olive[-wood]."[2]
Greek Original:*)agrote/ras: a)gri/ou. e)n *)epigra/mmasi: tou=to/ soi a)grote/rhs *dionu/sios au)to\s e)lai/hs qh=ke r(o/palon.
Notes:
The headword, genitive singular, is presumably extracted from the quotation given (where it appears as
a)grote/rhs).
[1] An uncommon (and poetic) adjective with this meaning is glossed with a common one.
[2]
Greek Anthology 6.3.3-4 (
Dionysius), the dedication of an olive-wood club to Heracles; cf. Gow and Page, vol. I (81) and vol. II (234-235); cf. another excerpt from this epigram at
pi 2954. It is possible that the epigrammatist is indeed the dedicator, but it is unlikely that they are just namesakes, and, in any case, Gow and Page suggest (ibid.) that the epigram's attribution is suspicious.
A.S.F. Gow and D.L. Page, eds., The Greek Anthology: Hellenistic Epigrams, vol. I, (Cambridge 1965)
A.S.F. Gow and D.L. Page, eds., The Greek Anthology: Hellenistic Epigrams, vol. II, (Cambridge 1965)
Keywords: botany; definition; dialects, grammar, and etymology; poetry; religion
Translated by: Anne Mahoney on 28 August 1998@16:57:20.
Vetted by:
Headword:
*)/agrwstis
Adler number: alpha,374
Translated headword: wild grass
Vetting Status: high
Translation: A type of plant.
Greek Original:*)/agrwstis: ei)=dos bota/nhs.
Notes:
Same entry in
Hesychius and elsewhere.
LSJ s.v. distinguishes several species: Cynodon dactylon (dogs-tooth grass), Hordeum marinum, Parnassia palustris.
Translated by: Anne Mahoney on 27 March 1999@17:25:59.
Vetted by:
Headword:
*)/agxousa
Adler number: alpha,416
Translated headword: alkanet, bugloss, rouge
Vetting Status: high
Translation: A type of plant, which has a red root used by women to redden their faces. "Alkanet will harm [you] as will that white lead[1] of yours".[2]
Greek Original:*)/agxousa: ei)=dos bota/nhs, h(=s h( r(i/za e)ruqra\, h(=| e)ruqrai/nousi ta\ pro/swpa ai( gunai=kes. h( a)/gxous' o)dunh/sei kai\ to\ so\n yimmu/qion.
Notes:
Anchusa tinctoria:
a)/gxousa here; Attic
e)/gxousa in
Aristophanes,
Lysistrata 48 and elsewhere.
Besides what follows here (and in
epsilon 3093) see e.g.
Theophrastus,
Enquiry into Plants 7.9.3.
[1] This was also used as a facial cosmetic: see
psi 108.
[2]
Aristophanes,
Ecclesiazusae 928-9, telescoped (see web address 1). The USDA does not indicate that the plant is poisonous, but
Anchusa officinalis is classified as a noxious weed in Oregon and Washington. See web address 2.
Associated internet addresses:
Web address 1,
Web address 2
Keywords: botany; comedy; daily life; definition; dialects, grammar, and etymology; ethics; gender and sexuality; medicine; science and technology; women
Translated by: William Hutton on 31 October 2000@11:54:11.
Vetted by:
Headword:
*)ada/m
Adler number: alpha,425
Translated headword: Adam
Vetting Status: high
Translation: The first human, he who was shaped by the hand of God and formed in the image and likeness of the Creator and Founder; he was also deemed worthy of a dwelling in Paradise. He could justly be called the first wise man, since he was the first likeness created and an image wrought by God, and also because he had a full share of all the graces that exist. And all the senses of the body and the soul he possessed in a pure and unadulterated state. For rays of a certain sort, so to speak, flashed from the soul of that man, rays teeming with divine thoughts and energies, and they coursed through all nature, accurately and unerringly anticipating the particular virtue of each thing. Those who judged him were not men, who often make judgments in an erroneous fashion, but the God of everything, who makes every decision and judgment correctly, and, before his mind was stirred to action, by the soul, which labors over such things and gives birth to ideas. And as Scripture says: "God made all the domesticated and wild animals and the things that crawl and the winged things, and he brought them before Adam to see what he would call them, and whatever Adam called them, that was their name."[1] And what is more perfectly clear than this statement and this testimony? What more sublime than this wisdom and this discrimination? He gave names to nature itself, as though prescribing the essence of each animal, without practice, without prior consideration, with no preparatory effort at the things which people take pains to learn. And although many, nay, innumerable species were brought before him no one has managed to change the name even of some insignificant animal, nor did anyone manage to attain even a fraction of his great wisdom and discrimination. Instead all humans scattered across the entire earth continue following his pronouncements unaltered. And the first-born one's surpassing judgment in all things did not stop there, but also extended to the varieties of seeds and plants and the uses of roots and herbs. And whatever in the way of prevention and treatment nature assigned to each of the living things he determined and made clear. He, the first to see woman, spoke about her not as with a human mouth. As though he were echoing some divine pronouncement he uttered incisively that celebrated and awe-inspiring saying: "this now is bone of my bones and flesh of my flesh. She will be called woman, because she was taken out of her man."[2] He, moreover, is the one who assesses each thing and establishes rules, precise standards, and incontestable boundaries for all. His are the crafts and letters, his are rational and non-rational sciences, his are prophethoods, priesthoods, purifications and laws both written and unwritten; his are all discoveries and doctrines and whatever needs and regimens are essential for life. He is the first representation of mankind, the image summoned from God; all image-making among men starts out from him as a model, though more and more they sink to a level inferior to his blessed and God-like image, which had no starting point upon which one who molded or painted images after him might depend; to such an extent that the Abomination, the Apostate, the deceiving Devil toppled him from his original foundation and position and caused him to be borne headfirst into pit-like and unlit places which reach all the way down to the joyless recesses of Hades. And from this point human nature became caricatured and falsified and was stamped with the shapings and designs of the Tyrant. From this source that bastard wisdom had its beginnings, for divine wisdom had made its escape and had flown up toward heaven, whence it had previously started out. Whence the Imposter expropriated the name of God and dealt it out it in many directions, giving himself different names, such as "Kronos" and "Zeus", and -- the most wicked thing of all -- the Criminal even had the gall to drag down the blessed and ineffable nature [of God] and associate it with names that were female and unworthy of respect, such as those "Rheas" and "Aphrodites" and "Athenas" and thousands of others, and into strange forms and shapes of illogical things which the Creator of Evil and the Hatcher of Heresy invented and carved out. Hence the wretched tales of the Egyptians about Osiris and Typhon and Isis, and the chicanery of the Persian Magi, and the gymnosophistry and impertinent fantasies of the Brahmans, the fabled sayings of the Skythians and the orgies of the Thracians and the flutes and Corybantes of the Phyrgians. Hence the deceitful and damaging astrology of the Chaldaeans. Hence poetry, the midwife of lies, the pretentious diction of Greek storytelling. Hence Orpheus and
Homer and that portrayer of improper begettings, Hesiod. Hence the reputation of
Thales and the glorious
Pythagoras and Socrates the wise and
Plato, the much-ballyhooed pride of the Academy of the Athenians. Hence the Parmenideses and the Protagorases and the Zenos. Hence the Stoas, and the Areopaguses and the Epicureans. Hence the dirges and breast-beatings of the tragedians and the jestings and raillery of the comics. Hence the dishonest divinations of Loxias the liar[3] and the remaining shenanigans and omen-mongering of Greek sophistication. And lest I prolong my essay by getting caught up in rotten and malodorous myths, the Imposter, having taken the burden of the entirety of creation on himself, and having taken man under his control as though he were a slave, went through all that is below heaven and patrolled the earth and kept watch over everything like a hen on her eggs, as he himself says in his lying fashion. He thought that it was necessary to set his throne above the clouds of heaven and to be equal to the Highest One. But the only begotten Son of God, the primordial Word, took pity on mankind since it had been deceived by the serpent, removed himself from the lap of the Father and became flesh by the Holy Spirit and by the Holy Virgin and Mother of God, Mary. He defeated his rival through the hallowed cross and through his suffering and went down to the lowest reaches of the earth and from there dragged back the fallen first-formed one, restoring the primordial beauty to his image and the original worth to his nature. And at that point the entire regime and conformity of the Tyrant vanished, as the light of piousness beamed more brightly than the rays of the sun on the entirety of creation. From this light the godly wisdom once again shone through and gave voice to the tongues of the fishermen and made the unwise teachers of the wise. From this came the birth of thunder, as follows: "In the beginning was the word."[4] It flashed forth from heavenly clouds and thundered and brought light to the entire inhabited world. And through this light Paul is carried to the Third Heaven and sees the unseeable and hears the unspoken sayings and speeds across the entire earth like a bird bringing the Gospel of Jesus in mid air. Thence Peter named Christ the son of the living God, and he is entrusted with the keys of the kingdom of the heavens, so that he may open the entrance to the divine palace for those who believe and lock it against those who do not. Thence flocks of martyrs cast down idols and hasten readily toward their death, displaying their wounds as crowns and their blood as robes of purple, beautiful in victory. The first-formed one should be considered the one who directs this writing, in my opinion and judgment at any rate, as a river the spring and the sea, and roots and branches and shoots, and as the one who originates all human nature, the beginning offerings and the first-fruits.
From Adam until the flood: 2242 years; from the flood until the building of the tower [sc. of Babel], 525 years; from the building of the tower until Abraham, 425. From Abraham until the Exodus of the sons of Israel from Egypt, 430. From the Exodus until the building of the Temple of Solomon, 757 years. From the building of the temple until the captivity of Israel, 425. Altogether 4880 years.[5] From the captivity until king Alexander [sc. the Great], 318. From Alexander until Christ our God, 303. Altogether 5500 years.[6] From Christ until Constantine the Great, 318. From Constantine until Michael son of Theophilos, 555. The whole span altogether 6375 years.[7] From Michael to Romanos son of Constantine Porphyrogennetos ... years.[8] From Porphyrogennetos to the death of John Tzimiskes ... years.[9]
Also [sc. attested is the adjective]
Adamiaios, [meaning he who is descended] from Adam.
*)ada/m: o( prw=tos a)/nqrwpos, o( xeiri\ qeou= plasqei\s kai\ kata\ th\n ei)ko/na kai\ o(moi/wsin morfwqei\s tou= dhmiourgou= te kai\ kti/santos, o( kai\ timhqei\s th\n ei)s para/deison oi)/khsin. ou(=tos dikai/ws a)\n prw=tos kaloi=to sofo\s w(s prwto/ktiston a)/galma kai\ ei)kw\n ou)=sa qeo/grafos, w(s tw=n xari/twn o(/lwn u(pa/rxwn a)na/plews kai\ pa/nta kaqara\ kai\ a)ki/bdhla perife/rwn ta\ yuxh=s te kai\ sw/matos ai)sqhth/ria. marmarugai\ ga/r tines, w(s ei)pei=n, e)k th=s e)kei/nou yuxh=s a)pastra/ptousai kai\ qei/wn e)nnoiw=n te kai\ e)nergeiw=n plh/qousai kata\ pa=san ei)se/trexon fu/sin eu)sto/xws kai\ a)namarth/tws to\ oi)kei=on e(ka/sths pleone/kthma fqa/nousai. o(\s ou) para\ a)nqrw/pwn e)dokima/sqh tw=n ta\s kri/seis polla/kis e)pisfalw=s poioume/nwn, a)lla\ para\ tou= tw=n o(/lwn qeou= tou= pa=san gnw=sin kai\ kri/sin o)rqw=s poioume/nou kai\ pro\ tou= ta\s e)nnoi/as kinhqh=nai para\ th=s w)dinou/shs ta\ toiau=ta yuxh=s kai\ a)potiktou/shs noh/mata. kai\ h(=| fhsin h( grafh/: e)poi/hsen o( qeo\s pa/nta ta\ kth/nh kai\ ta\ qhri/a kai\ ta\ e(rpeta\ kai\ peteina\ kai\ h)/gagen au)ta\ pro\s to\n *)ada\m i)dei=n, ti/ kale/sei au)ta/. kai\ o(\ e)ka/lesen *)ada\m, tou=to o)/noma au)tw=|. ti/ th=s fwnh=s tau/ths kai\ marturi/as a)ridhlo/teron; ti/ th=s sofi/as tau/ths kai\ diagnw/sews u(yhlo/teron; e)ka/lesen o)no/mata th\n fu/sin au)th\n kai\ th\n u(po/stasin e(ka/stou zw/|ou w(/sper u(pografo/menos, ou) meleth/sas, ou) proskeya/menos, ou)de/n ti propeponqw\s tw=n o(/sa metamanqa/nousin a)/nqrwpoi. kai\ pollw=n kai\ a)nari/qmwn genew=n paradramousw=n ou)k i)/sxusen ou)dei\s u(palla/cai ka)\n tou= tuxo/ntos zw/|ou to\ o)/noma, ou)de\ th=s e)kei/nou dra/casqai megalonoi/as kai\ diagnw/sews. ma=llon me\n ou)=n me/nousin a(/pantes oi( kata\ pa=san e)sparme/noi th\n gh=n a)/nqrwpoi toi=s e)kei/nou stoixou=ntes a)metaqe/tois qespi/smasi. kai\ ou)de\ me/xri tou/twn e)/sth tou= prwtogo/nou a)nqrw/pou to\ u(perba/llon e)n pa=sin a)ci/wma, a)lla\ kai\ sperma/twn kai\ futw=n diafora\s r(izw=n te kai\ botanw=n duna/meis, kai\ o(/sa ei)s a)nti/lhyin kai\ qerapei/an h( fu/sis e(ka/stw| prosarmo/ttei tw=n zw/|wn, die/krine/ te kai\ e)sa/fhsen. ou(=tos kai\ th\n gunai=ka prw=tos i)dw\n ou)x w(/sper e)k sto/matos a)nqrwpi/nou peri\ tau/ths e)fqe/gcato, a)ll' w(s e)/k tinos qei/as o)mfh=s e)nhxou/menos eu)sto/xws to\ poluu/mnhton e)kei=no kai\ qaumasto\n a)pefoi/base lo/gion: tou=to nu=n o)stou=n e)k tw=n o)ste/wn mou kai\ sa\rc e)k th=s sarko/s mou. au(/th klhqh/setai gunh\, o(/ti e)k tou= a)ndro\s au)th=s e)lh/fqh. ou(=tos toi/nun e)sti\n o( dokima/sas e(/kasta kai\ pa=si kano/nas kai\ sta/qmas a)kribei=s kai\ o(/rous a)nantirrh/tous e)narmo- sa/menos. tou/tou te/xnai kai\ gra/mmata, tou/tou e)pisth=mai logikai/ te kai\ a)/logoi, tou/tou profhtei=ai, i(erourgi/ai kai\ kaqarismoi\ kai\ no/moi graptoi/ te kai\ a)/grafoi, tou/tou pa/nta eu(rh/mata kai\ dida/gmata, kai\ o(/sai kata\ to\n bi/on a)nagkai=ai xrei=ai/ te kai\ di/aitai. ou(=to/s e)stin o( prw=tos a)ndria\s, to\ qeo/klhton a)/galma, a)f' ou(=per a)peuqu/nontai pa=sai a)nqrw/pwn a)galmatourgi/ai, ka)\n pro\s to\ h(=tton ma=llon kai\ ma=llon e)kpi/ptwsin e)kei/nou tou= makari/ou kai\ qeoeidou=s a)peika/smatos mhdemi/an e)/xontos a)formh\n, h(=s a)\n e)pila/boito o( met' e)kei=non diaplatto/menos h)\ zw|grafou/menos, e(/ws o( palamnai=os kai\ a)posta/ths kai\ pla/nos dia/bolos tou=ton e)ceku/lisen e)k th=s oi)kei/as i(dru/sew/s te kai\ sta/sews kai\ kata\ tou= pranou=s ei)/ase fe/resqai pro\s baraqrw/deis tina\s kai\ a)lampei=s xw/rous kai\ me/xri tw=n a)meidh/twn tou= a(/|dou keuqmw/nwn e)ggi/zontas. ka)nteu=qen h)/rcato fu/sis h( tw=n a)nqrw/pwn paraxara/ttesqai kai\ diakibdhleu/esqai kai\ tupou=sqai toi=s tou= tura/nnou morfw/masi/ te kai\ sxh/masin. e)nteu=qen h( no/qos sofi/a ta\s a)forma\s e)/labe, th=s qei/as drapeteusa/shs kai\ pro\s ou)rano\n a)napta/shs, o(/qen to\ pro/teron h)=n a)formh/sasa. o(/qen o( pla/nos to\ tou= qeou= sfeterisa/menos o)/noma ei)s polla\ kateme/rise, *kro/nous te kai\ *zh=nas kai\ *poseidw=nas e(auto\n metakalw=n: kai\ to\ dh\ pa/ntwn a)nosiw/taton, ei)s o)no/mata qh/lea/ te kai\ a)/semna th\n makari/an kai\ a)/rrhton sugkataspa/sai fu/sin o( a)lith/rios kateto/lmhsen, ei)/s te ta\s *(re/as e)kei/nas kai\ *)afrodi/tas kai\ *)aqhna=s kai\ ei)s a)/llas muri/as kai\ a)lloko/tous a)lo/gwn i)de/as te kai\ morfa\s, a(\s o( kaki/as dhmiourgo\s kai\ th\n a)postasi/an nosh/sas e)pe/xrwse/ te kai\ diexa/racen. e)nteu=qen *ai)gupti/wn ta\ peri\ *)/osirin kai\ *tufw=na kai\ *)/isin moxqhra\ dihgh/mata kai\ *persw=n magika\ magganeu/mata kai\ *braxma/nwn gumnosofisti/ai kai\ a)/kairoi fantasi/ai kai\ h( qaumazome/nh *skuqw=n r(h=sis kai\ ta\ *qra|kw=n o)/rgia kai\ oi( *frugw=n au)loi\ kai\ *koru/bantes. e)nteu=qen h( *xaldai/wn a)stronomi/a h( sfalera/ te kai\ poluw/dunos. e)nteu=qen h( tou= yeu/dous loxeu/tria poi/hsis, h( tw=n *(ellhnikw=n lhrhma/twn semnomuqi/a. e)nteu=qen *)orfeu/s te kai\ *(/omhros kai\ o( tw=n a)qemi/twn gonw=n zw|gra/fos *(hsi/odos. e)nteu=qen h( *qa/lhtos do/ca kai\ o( kleino\s *puqago/ras kai\ o( sofo\s *swkra/ths kai\ *pla/twn, to\ th=s *)aqhnai/wn *)akadhmi/as poluqru/lhton semnolo/ghma. e)nteu=qen oi( *parmeni/dai kai\ *prwtago/rai kai\ *zh/nwnes. e)nteu=qen ai( *stoai\ kai\ oi( *)/areioi pa/goi kai\ *)epikou/reioi. e)nteu=qen oi( tragw|dw=n qrh=noi kai\ kopetoi\ kai\ ta\ kwmikw=n pai/gnia kai\ twqa/smata. e)nteu=qen ta\ dolera\ tou= *loci/ou kai\ yeudhgo/rou qespi/smata kai\ h( loiph\ tw=n *(ellhnikw=n komyeuma/twn e)resxeli/a kai\ teratei/a. kai\ i(/na mh\ makro\n a)potei/nw to\n lo/gon ei)s saprou/s te kai\ o)dwdo/tas mu/qous e)nasxolou/menos, pa=san ei)s e(auto\n th\n kti/sin o( pla/nos e)mfortisa/menos kai\ labw\n u(po\ xei=ra to\n a)/nqrwpon w(s a)ndra/podon kai\ dierxo/menos th\n u(p' ou)rano\n kai\ peripatw=n th\n gh=n kai\ w(s w)a\ pa/nta kate/xwn, w(s au)to/s pou/ fhsin a)lazoneuo/menos, w)/|eto dei=n to\n e(autou= qro/non qh/sein e)pa/nw tw=n nefelw=n tou= ou)ranou= kai\ e)/sesqai o(/moios tw=| *(uyi/stw|. a)ll' o( tou= qeou= monogenh\s ui(o\s kai\ lo/gos o( proaiw/nios oi)ktei/ras to\n a)/nqrwpon w(s h)pathme/non u(po\ tou= dra/kontos e)k tw=n tou= patro\s ko/lpwn e(auto\n e)ke/nwse kai\ sarkwqei\s e)k pneu/matos a(gi/ou kai\ e)k th=s a(gi/as parqe/nou kai\ qeoto/kou *mari/as, kai\ dia\ tou= timi/ou staurou= kai\ tou= pa/qous au)tou= katabalw\n to\n a)nti/palon kai\ kataba\s ei)s ta\ katw/tata me/rh th=s gh=s e)kei=qen ei(/lkuse to\n parapeso/nta prwto/plaston, a)podou\s th=| ei)ko/ni to\ prw=ton ka/llos kai\ th=| fu/sei to\ a)rxai=on a)ci/wma. ka)nteu=qen h)fa/nistai pa=sa h( tou= tura/nnou dunastei/a kai\ summorfi/a tou= th=s eu)sebei/as fwto\s diauga/santos pa/sh| th=| kti/sei tw=n h(liakw=n marmarugw=n thlauge/steron. e)k tou/tou tou= fwto\s h( kata\ qeo\n sofi/a pa/lin die/lamye kai\ glw/ssas a(lie/wn e)sto/mwse kai\ tw=n sofw=n didaska/lous tou\s a)so/fous ei)rga/sato e)nteu=qen o( th=s bronth=s go/nos, to\: e)n a)rxh=| h)=n o( lo/gos, e)c ou)rani/wn nefelw=n a)pastra/yas e)bro/nthse, kai\ pa=san th\n oi)koume/nhn e)la/mprune. ka)k tou/tou tou= fwto\s *pau=los ei)s tri/ton ou)rano\n a)nafe/retai kai\ qea=tai ta\ a)qe/ata kai\ tw=n a)rrh/twn u(pakou/ei logi/wn kai\ diatre/xei pa=san th\n gh=n w(s pthno\s kai\ a)e/rios to\n *)ihsou=n eu)aggelizo/menos. e)nteu=qen o( *pe/tros to\n *xristo\n ui(o\n qeou= tou= zw=ntos w)no/mase kai\ ta\s klei=s th=s tw=n ou)ranw=n pisteu/etai basilei/as, i(/na a)noi/gh| me\n toi=s pistoi=s, a)poklei/h| de\ toi=s a)pi/stois tw=n qei/wn a)nakto/rwn th\n ei)/sodon. e)nteu=qen a)ge/lai martu/rwn kataba/llousin ei)/dwla kai\ tre/xousin e(/toimoi pro\s to\n qa/naton, w(s stefa/nous ta\s plhga\s kai\ w(s porfu/ras ta\ e(autw=n ai(/mata perife/rontes oi( kalli/nikoi. e)/stw gou=n o( prwto/plastos a)rxhgo\s tou=de tou= gra/mmatos, kata/ ge to\n e)mo\n o(/ron kai\ lo/gon, w(s potamo\s phgh/ te kai\ qa/latta kai\ r(i/za kai\ kla/doi kai\ o(/rphkes kai\ pa/shs u(pa/rxwn th=s a)nqrwpi/nhs fu/sews a)parxh\ kai\ prwto/leion. o(/ti a)po\ *)ada\m e(/ws tou= kataklusmou= e)/th #22bsmb#. a)po\ de\ tou= kataklusmou= e(/ws th=s purgopoii/+as e)/th fke#. a)po\ de\ th=s purgopoii/+as e(/ws tou= *)abraa\m uke#. a)po\ de\ tou= *)abraa\m e(/ws th=s e)co/dou tw=n ui(w=n *)israh\l e)c *ai)gu/ptou ul#. a)po\ de\ th=s e)co/dou e(/ws th=s oi)kodomh=s tou= *solomwntei/ou naou= e)/th ynz#. a)po\ de\ th=s oi)kodomh=s tou= naou= e(/ws th=s ai)xmalwsi/as tou= *)israh\l uke#. o(mou= e)/th #22dwp#. a)po\ de\ th=s ai)xmalwsi/as e(/ws *)aleca/ndrou basile/ws tih#. a)po\ de\ *)aleca/ndrou e(/ws *xristou= tou= qeou= h(mw=n tg#. o(mou= e)/th #22ef#. a)po\ de\ *xristou= e(/ws tou= mega/lou *kwnstanti/nou tih#. a)po\ de\ *kwnstanti/nou me/xri *mixah\l ui(ou= *qeofi/lou fne#. o(mou= ta\ pa/nta e)/th #22#2toe#. a)po\ de\ *mixah\l e(/ws *(rwmanou= ui(ou= *kwnstanti/nou tou= *porfurogennh/tou e)/th ... a)po\ de\ tou= *porfurogennh/tou e(/ws th=s teleuth=s *)iwa/nnou tou= *tzimiskh= e)/th ... kai\ *)adamiai=os, a)po\ *)ada/m.
Notes:
The great bulk of this entry -- 104 lines out of 117 in the printed edition -- is a
tour de force of polemic by an unidentifiable scholar quite outside the type of neutral reticence which characterises most of the contributors to the Suda (although Küster suggests a comparison with the entry on Job at
iota 471). His self-styled "essay" (
logos), unparalleled in this form and content elsewhere, is a tirade on two levels: explicitly, against the great men of pagan culture(s), and also implicitly, in that its determination to enhance the significance of Adam to extraordinary levels rests in part upon an almost Pelagian exculpation of him from the taint of original sin.
[1] A paraphrase of
Genesis 1.20 and 2.19.
[2]
Genesis 2.23; the wordplay between "man" and "wo-man" in English, is also present in the original Hebrew איש
ʾīš and אישה
ʾīššah, but not in the Greek.
[3] i.e. Apollo (
lambda 673).
[4]
John 1.1.
[5] The actual sum of the numbers given up to this point is 4804 (
dwd) instead of the 4880 (
dwp) of the mss.
[6] The actual sum of all the numbers given so far is 5432; adding merely the last two numbers to the previous summation yields 5528.
[7] 6373, counting from the last summation. The actual total of all individual numbers is 6305. (Up to this point the chronology is taken from George the Monk,
Chronicon 804.1-20; and cf. generally
phi 45. The two time-spans which now follow are odd, in that the chronology stops being linear.)
[8] Romanus (II) died in 963.
[9] John died in 976.
Translated by: William Hutton on 23 April 2001@15:37:44.
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