RE Andromachos (20); PLRE I Andromachus (2). He is probably the Andromachus mentioned in Eunapius, Lives of the Sophists 457. He taught [sigma 475] Siricius.

Same entry, according to Adler, in the Ambrosian Lexicon.
In the Passion of Severus, Memnon [Author, Myth], et al. (37 Christian soldiers, martyred in Philippopolis, present-day Plovdiv, and commemorated in the Eastern Orthodox calendar on 20 August), the name of Apellianus is given as a proconsul in Thrace under Diocletian and Maximian (c. 303-305). The office, however, is fictitious.

The headword, accusative plural, is presumably extracted from the first quotation given; same or similar glossing in other lexica.
[1] Quotation (transmitted, in Adler's view, via the Excerpta Constantini Porphyrogeniti) unidentifiable.
[2] Quotation unidentifiable (Adler suggestes Eunapius); for its substance, however, cf. below.
[3] Callimachus, Hecale fr. 309; see already alpha 1517.
[4] Aristophanes, Lysistrata 808-811 (web address 1 below), followed by comment from the scholia there; cf. tau 632.
[5] Neanthes FGrH 84 F35; cf. sigma 797. Plutarch [Antonius 70.3] records that Timon was buried 'at Halai near the sea'. There were two Attic demes of this name, H. Aixonides on the SW coast and H. Araphenides on the NE. If Timon is a real person (for doubts see e.g. Aristophanes, Birds, edited with introduction and commentary by Nan Dunbar 708-9), he may have a second-century descendent -- from Halai Aixonides -- in Lexicon of Greek Personal Names ii s.v. no.21 (T. Menemachou).

The headword adjective, here neuter plural, is a synonym for Bacchic.
[1] See sigma 877.
[2] Greek Anthology 6.165.1 (Phalaecus); cf. rho 223, sigma 1193. See further extracts from this epigram, a dedication to Dionysus, at alpha 1721, alpha 4681, beta 548, theta 379, theta 613, iota 72, kappa 2115, kappa 2279, and lambda 360. On the epigram's attribution, see alpha 1721 note.

Transliteration of a Latin name: a Roman general (d. 432 CE) active in N Africa. See generally PLRE 2.237-40, under Boniface(3); OCD(4) p.239. Or perhaps a saint of this name: Boniface of Tarsus is commemorated for his martyrdom in the reign of Diocletian (sermon by Ephraim the Syrian), and Socrates' Ecclesastical History mentions Boniface I as bishop of Rome (4th century).
cf. ps.-Herodian 8, and (according to Adler) the Ambrosian Lexicon.

[1] Repeated from delta 1156; see also chi 227.
[2] delta 250.

See web address 1 and web address 2: entries on Diocletian and Maximian at the de imperatoribus Romanis sites. The present material, drawn from the Suda's preferred sources for late imperial history (George the Monk, John of Antioch, et al.), contains several inaccuracies; see below, nn.2 and 4.
[1] 284-305 CE.
[2] 286-305. (But the two were not, in fact, related by marriage.)
[3] The Great Persecution began in 303 CE.
[4] Up to this point, the proximate source is Constantine Porphyrogenitus, De virtutibus et vitiis 1.146.13-14. The first two sentences occur in the Chronicon of George the Monk. Actually Diocletian seems to have died of an illness (or possibly voluntary suicide), while Maximian was eventually forced to commit suicide. See further below, n. 8.
[5] cf. chi 280.
[6] e.g. with limited access, requirement of prosku/nhsis. From John of Antioch fr. 165, also in Constantine Porphyrogenitus De virtutibus et vitiis.
[7] May 1 305 CE.
[8] Salona(i) is present-day Split, on the Croatian coast; Lucania is in southern Italy. (These retirements occurred some 5-6 years before their deaths, on which see above, n. 4.)
[9] John of Antioch fr. 251.

The headword is also written dioshmi/a: Aelius Aristides, Pros Platona, p.105 Jebb, 22; Cassius Dio 38.13.4, al. One frequently finds the ending -ei/a in manuscripts as an orthographic variant (an accepted form in later Greek; see Hesychius delta1918 dioshmei/a: tera/stion shmei=on; Simplicius on Aristotle, Physics 221b23; John Lydus, De ostentis 1; 15b; 37; 38; [John Lydus] De mensibus 2. However, I doubt that we should read here –ei/a and –i/a a few lines afterwards. Adler’s apparatus attributes –ei/a to mss A (which bears -i/a as a correction) and FV; in the second occurrence, only FV read –ei/a. Adler has evidently chosen to follow A’s reading in any case.
[1] *qeomhni/a is better characterized as "negative sign" (see Herodian, Partitiones p. 56, 15 qeomhni/a: h( tou= qeou= o)rgh/) as referred to plagues and famines; Anna Comnena, Alexiad 4, 2, 1; Arrian, Bithyniaca fr. 37, 4; scholia to Hesiod, Works and Days 661; scholia to Homer, Iliad 8 77a2. The word is very frequently used by George the Monk, Malalas, Nicephorus Gregoras. Hesychius epsilon2620 gives dioshmei/a as a gloss for the very rare word e)naisimi/a.
[2] Quotation (from the lost section of the Excerpta Constantini) unidentifiable. Cardinal Mai’s attribution of it to Dexippus (delta 237), based on De legationibus 386,15, is arbitrary, as Adler remarked (temere attribuit).
[3] Aristophanes, Acharnians 171-173 (web address 1), with comment from the scholia there. A discussion is taking place in the Assembly about paying the wage the Thracian mercenaries are asking to ransack Boeotia. Dicaeopolis takes his advantage from a drop of rain, interpreted as a portent, to find a good excuse to break up the meeting as inauspicious and have it adjourned to another day. He is tired of war and is disagreeing with an assembly whose only interest is the increase of the scale of the conflict; moreover, he is clearly against giving a salary to soldiers whose "barbarian" manners appear immediately, since they try to steal the garlic Dicaeopolis has brought for himself. For other allusions to the violent, often bloody behaviour of the Thracians see Aristophanes, Lysistrata 563f; cf. Thucydides 7.29.4, describing a savage attack of the mercenaries on Mycalessos.
[4] cf. Eustathius on Homer, Iliad 1.34 to\ a)stra/ptein to\n *di=a, h)/toi to\n a)e/ra [...] (o(\ kai\ dioshmi/a dia\ tou=to w)no/mastai, "[a manifestation of divine will is] when Zeus, or the sky, shows a sudden lightning: for this reason, that [phenomenon] is called dioshmi/a". Some natural phenomena, such as earthquakes, thunders and storms, were held by the Athenians to be bad omens, so that they would interrupt an assembly and suspend a deliberation every time such an unexpected event occurred. Thucydides 5.45.4 has an earthquake as a dioshmi/a (web address 2); see also Dio Chrysostom 38,18; Philostratus, Life of Apollonius of Tyana 4.34. For other portents, such as a flash of lightening, see Aristophanes, Ecclesiazusae 792; Clouds 579; Philostratus, op.cit. 8.23.
[5] r(ani\s "raindrop", a word reminiscent of Euripidean language: see Andromache 227, Iph.Taur. 645, Ion 106, Iph.Aul. 1515, fr.856.4.
[6] a)pie/nai: jussive infinitive; cf. Aristophanes, Wasps 386.
[7] ei)s e)/nhn, "the day after tomorrow" (e)/nefin Hesiod, Works and Days 410, quoted by the scholiast ad loc., which explains the word: ei)s tri/thn h(me/ran). Cf. Antiphon 6.21; Theocritus, Idylls 18.14; Hesychius epsilon1116 and epsilon2996; epsilon 1292. The old adjective e(/nos (cf. Latin senex), normally with rough aspiration in Attic, meaning “belonging to last year” or generally “old” (Plato, Cratylus 409B) is attested only in a few instances, mostly in formal language, with reference to magistrates: cf. Aristotle, Politics 1322a12; idem, Athenaion Politeia 4.2 strathgoi\ e(/noi; IG 12.324.26 *(ellhnotami/ai e(/noi; Demosthenes 25.20; epsilon 1197 ai( e(/nai a)rxai/. See also the common phrase e)/nh te kai\ ne/a (Aristophanes, Clouds 1134; epsilon 1292, epsilon 1293), which indicates the last day of the month. The connection between the meaning of the adjective e(/nos and the expressions ei)s e)/nhn (sc. h(me/ran) or e)/nefin is unclear; however, the lack of the aspiration, rather than being a mere graphical or regional variant, might also indicate a totally different derivation of e)/nh and also support the hypothesis of a relationship with the Sanscrit an-ja-s, "another".
[8] The authority to dismiss a meeting due to a bad omen rested with the presiding magistrate(s). According to Pollux 8.24 the e)chghtai\ were appointed to the interpretation of signs and used to give instruction about the will of gods.
[9] The information given by the Suda stems from the scholia vetera and Tricliniana, which, however, read *dio\s h(me/ras instead of dioshmi/as.
[10] Eunapius fr.4 FHG (4.14); cf. kappa 291. The cruelty of Emperor Carinus’ character as described by Eunapius is echoed by other sources. See Historia Augusta, Carus, 16 sqq.; Epit. 38, 7; Eutropius, Breviarium 9.19.1. The historical reliability of such accounts is questionable, however, since any negative detail about Carinus may have been exaggerated during the reign of Diocletian, his rival and successor (delta 1156).

John of Antioch fr.166 FHG (4.602), now 249 Roberto.
[1] Here called Herculius; better known as Maximian; in any event M.Aurelius Valerius Maximianus Herculius (250-310), joint Roman Emperor with Diocletian 286-305. See under delta 1156, and De Imperatoribus Romanis entry at web address 1 (Michael DiMaio, Jr.).

cf. epsilon 3253.
[1] = Harpokration 138.5 (E146 Keaney), citing Demosthenes for this usage in the speech In Reply to Phainippos. Forms of the headword are used several times there, e.g. Demosth. 42.5 (web address 1). Also = Photius, Lexicon epsilon2048; and cf. Hesychius epsilon6453 and 6454, Etymologicum Magnum 384.27-8.
[2] Not in the preserved literature, and not registered by LSJ. Adler reports no manuscript variants for h( eu)te/leia, but she does note Kuster's emendation to ta\ teleutai=a ('the uttermost (parts)'), proposed on the basis of Etymologicum Magnum 384.30-32 ("Attic writers call (frontiers) the uttermost parts of the fields -- as Homer says [a version of Odyssey 4.517 is quoted; see also 5.489, 18.358, 24.150]").
[3] Ascribed to Eunapius by Friedrich Reitemeier in his edition (1784) of Zosimus, and accepted as such by Dindorf (1.213.10-13) and Müller (fr.5 FHG = 4.14). For Diocletian see generally delta 1156.

The form i)ndiktiw/n is a transliteration of Latin indictio, and i)/ndiktos is a later Greek synonym for i)ndiktiw/n.
An indictio in early imperial Latin is an "imposition of taxes", but starting in 287 Diocletian introduced a new tax assessment system based a five-year period; the idea was probably based on the old five-year lustrum, a republican religious ceremony theoretically held every five years after the completion of a census. Beginning in 297 Diocletian's five-year system, originally called e)pigrafh/, received the additional name indictio. In 314 a fifteen-year indictio was first instituted by Licinius (rather than by Constantine the Great as often assumed), and was made to start retroactively from 312; each indictio began on September 23, the birthday of Augustus. Later, between 452 and 459, the beginning of the indictio was changed to September 1 to simplify calculations.
Starting as early as 356, in Cod. Theod. 12.12.2, indictio was being used as a method of dating based on the relative year within a fifteen-year period: that is, "quarta indictione" or "i)ndiktiw=ni d /" meant "in the fourth year [out of fifteen] of the indiction" (not "in the fourth indiction"). The individual fifteen-year indictiones were never numbered sequentially. See (on this and in general) E.J. Bickerman, Chronology of the Ancient World (1968) 78-79.
Constantine Porphyrogenitus (De Thematibus Europ. 8) cites from Hesychius an anecdotal etymology of i)ndiktiw/n. Supposedly Augustus named it from "i)naktiw/n" in reference to his victory at Actium (31 BCE), and the fifteen-year duration supposedly reflected the fact that Antony and Octavian had been co-consuls for fifteen years before Octavian, the future Augustus, conquered him and became sole ruler.
For further source citations for the usage of indictio and i)ndiktiw/n, see Lampe (1961-8), TLL (1934-64), or Sophocles (1887). For a discussion of the term and bibliography, see s.v. indictio in Cancik & Schneider (1996, Eng. trans. 2005), or consult web address 1 (Catholic Encyclopedia), web address 2 (German Wikipedia), and web address 3 (Dictionnaire des antiquités grecques et romaines).

Possibly derived (as Adler suggests) from Symeon Metaphrastes, PG 116.473c.
[1] Martyred in Armenia under the emperor Diocletian: see web address 1.

See also mu 147, kappa 2174 (with bibliography). The founder of the Manichaean religion lived from 216 to 276 CE, and his life and doctrine are better understood from recent discoveries.
[1] Impossible. Alexander of Lycopolis says, more plausibly, that he "was" (gegone/nai) in the time of Valerian (253-60; Tractatus de placitis Manichaeorum 2.11). On this and in general see OCD(4) p.892, under "Manichaeism". See also Catholic Encyclopedia (web address 1).
[2] For the declension of the name as if it were maneis (the aorist passive participle of mainomai 'rave, be mad'), see Titus of Bostra, Adversus Manichaeos 1; Philoxenus, Ep. 35 (A. Mai, Nova Bibliotheca Patrum, v. 8.3, Rome 1871, p. 183); John of Damascus, Against the Manichaeans 1.67; Eusebius, Eccl. Hist. 7.31.1ff.

C4 AD. Source: Socrates, Historia ecclesiastica (PG 67) 3.12-13 (translation at web address 1).
[1] iota 437.
[2] delta 1156.
[3] epsilon 431.

cf. the scholia to Homer, Iliad 5.196 and 8.564, where the headword (which can be variously accented) occurs.
Both the headword itself, o)/lura, and the first gloss, zeia/, mean coarse grain or coarse wheat. Spelt, Triticum spelta, is mentioned by (e.g.) Herodotus 2.36.2: "while others live on wheat and barley, Egyptians consider it the greatest shame to live on them; they prepare their bread from olyra, which some call zeia". However, Egyptians used mainly emmer, T. dicoccoides. Spelt and emmer (and also einkorn) are early types of wheat which have glumes and seedcovers that are difficult to release by threshing. "Naked" wheat, T. aestivum s.l., leaves a clear kernel after threshing. The early wheats had a long lifetime and were probably consumed as gruel. They can still be found; they are disease-resistant and are undemanding, esp. spelt, as to the quality of the soil and other conditions.
Spelta itself is a word of Celtic origin, first occurring in the Diocletian's Price-Edict (301 CE).

From Socrates, Ecclesiastical History 1.11 (web address 1).
On Paphnutius, see Catholic Encyclopedia at web address 2.
[1] A strange vagueness, but it reproduces what the primary source says.
[2] This is taken to be the one under Maximinus (308-313), rather than the one under Diocletian (delta 1156) in 303.
[3] Constantine the Great (kappa 2284).
[4] At the First Council of Nicaea, in 325.
[5] The adverb a(/pac suggests that this permission would not apply if the clergyman had married more than once.

234-c.305 AD. See also pi 2099, web address 1, web address 2, and generally OCD4 Porphyry.
[1] A more familiar Greek synonym of the Syrian name (which in Greek is transliterated as) Malkhos.
[2] cf. alpha 1549, pi 1811.
[3] lambda 645.
[4] The famous Delphic maxim: see gamma 334, cf. gamma 333.
[5] As noted by Gerson (2005: 9), this work in six books displays the Neoplatonic interest to argue for the harmony between Plato and Aristotle. This line corresponds to Porphyry's frag. 239T (ed. Smith).
[6] Valesius conjectured ta\ instead of th\n, because the commentary on the Oracles of Julian the Chaldean should be distinguished from the Philosophical History (pointed out by Yvan Bubloz). On Julian the Chaldaean, see iota 433.
[7] See mu 1087.

This is Procopius the Martyr, not to be confused with his namesake the historian (for whom see pi 2479). His feast day is July 8, and he is supposed to have died in 305 CE under Diocletian (web address 1).
[1] This entry follows section 26 of the anonymous work of the 8th century CE titled Parastaseis syntomoi chronikai. See Cameron and Herrin (below).
[2] Apparently either a statue or a relief portrait. The shrine of Procopius at Chelone, in the outskirts of Constantinople, was located about one-half km. north of the Forum of Theodosius (Forum Tauri); cf. Cameron and Herrin (Map 1, p. xiii).
[3] Flavius Basiliscus was the Eastern Roman emperor from January 475 to August 476 CE; cf. alpha 3970, beta 163, and beta 164.

cf. Preger, Scriptores originum Constantinopolitanarum 26.4ff. Chapter 11, lines 1-5 of the Parastaseis Syntomoi Chronikai refer to the same theft of monuments (and the editors register this parallel passage in the Suda). [Note and bibliography provided by Konstantinos A. Zafeiris.]
[1] cf. iota 446.

C3/4 CE; FGrH 641.
[1] In Egypt.
[2] delta 1156.
[3] cf. beta 140.
[4] cf. alpha 3420, phi 421.
[5] In 335 BCE.

The headword tabellio is a Latin word for a notary or drafter of legal documents: see OLD s.v. tabellio, quoting Ulpian, Digest 48.19.9.4. Synonymous is tabellanio (Edict of Diocletian 7.41; cf. Souter s.v.).
[1] This word for lawyer (nomikos) is used in the New Testament, at Matthew 22:35 and elsewhere, as a general word for the (Jewish) lawyers who questioned Jesus. Its New Testament use would mean that the word was familiar in the compiler's Byzantine times, which I take to be the implicit background to 'called popularly'.
[2] Procopius, Secret History 28.6; see in context at pi 2303. Though the final phrase here might mean 'with his own letters', I take it to refer to use of a seal to make an impression; if this is correct, grammasi would refer to the seal design, not to letters of the alphabet.