The headword, aorist participle of a)kosta/w, is used of a horse in Homer, Iliad 6.506 (= 15.263). This entry, with parallels in other lexica, draws on the scholia there.
cf. alpha 935.
[1] More intelligibly in Etymologicum Magnum 51.14, where these two terms are simply equivalents.
[2] i.e. through the loss of one syllable, a)kosth/sas (the headword) becoming a)kolasth/sas; but the latter, meaning (if it means anything) 'being licentious', is otherwise unattested.
[3] The text does not read a)kosta\n sei=o koru/nan, but to\ na/kos, ta\n sei=o koru/nan, "this skin [and] this staff of yours".
[4] Greek Anthology 6.78.1 & 3 (Eratosthenes Scholasticus).

See generally Richard Hunter in OCD(4) s.v. Apollonius(1)Rhodius (pp.121-2), esp. the opening section ('Life').
This translation is the work of Peter Green, and appears also on page 5 of his commentary on the Argonautika: Apollonios Rhodios, Argonautika. Trans. Peter Green. Berkeley: University of California Press, 1997.
[1] Cf. sigma 412.
[2] See generally kappa 227.
[3] See generally epsilon 2898.
[4] See generally epsilon 3801.
[5] 246-221 BCE.
[6] Here the Suda is probably mistaken: other testimonia indicate that Apollonios was Eratosthenes' predecessor as Director of the Library, rather than his successor. The Suda or its source seems to have confused Apollonios the poet with a later character, "Apollonios the Compiler", named in P.Oxy. 1241, col. ii. See further R. Pfeiffer, History of Classical Scholarship (Oxford 1968) 154.

[1] An Athenian contemporarary of Aristophanes. See generally OCD(4) s.v. (p.157); Kassel-Austin, PCG II pp.571-574.
[2] Athenaeus, Deipnosophists 7.285E (7.23 Kaibel) and 7.287C-D (7.28 Kaibel).
[3] Ptolemy II Philadelphus ruled 285(282)-246; Ptolemy IV Philopator was his successor-but-one, ruling 221-205. Perhaps, therefore, Ptolemy III Euergetes was meant. In any case the entry has now, manifestly, left its initial subject and turned to someone else: a Hellenistic scholar and librarian. See next note.
[4] Although the actual successor of Apollonius (of Rhodes) in this post was Eratosthenes (epsilon 2989), the Suda erroneously thought that it was Aristophanes of Byzantium (R. Pfeiffer, History of Classical Scholarship (Oxford 1968) 154, 171-2; and cf. alpha 3419); so Aristophanes (alpha 3933) is the unnamed subject of this material.
[5] King Eumenes II of Pergamum. (Note that Pfeiffer op.cit. 172 n.3 proposes emending diaskeuasqei/s here to diaskefqei/s: "observed as planning to fly, he was imprisoned".
[6] See generally sigma 1162, sigma 1163.

[1] This rather lame gloss occurs only here and in the parallel entry in ps.-Zonaras.
[2] Quotation (transmitted, in Adler's view, via the Excerpta Constantini Porphyrogeniti) unidentifiable -- but for the Faliscans [phi 52] of central Italy, under Roman control by the mid C3 BCE, cf. sigma 988 and see generally OCD(4) s.v. (p.566).
[3] Abridged from Harpokration s.v., who cites Eratosthenes (FGrH 241 F24) and Demosthenes (18.96); cf. epsilon 2584. It was the Lakedaimonians (Spartans) of the late C5 BCE, as far as is known, who coined the word (which literally means "fixer"). See generally OCD(4) s.v. (pp.645-6).

[1] See already delta 173, and cf. in brief delta 187 epsilon 205.
[2] Aelian fr. 142 Domingo-Forasté (139 Hercher).
[3] The source now becomes Harpokration s.v., commenting on Isocrates 8.50 (web address 1).
[4] Harpokration ascribes this explanation to the learned hellenistic scholar Eratosthenes. (Harvey [76-118 at 88-89] briefly discusses it.) See also eta 271, lambda 820.

OCD(4) s.v. 'Dicaearchus' (p.447), by C.B.R. Pelling.
One of the giants of Hellenistic geography, perhaps the most immediately relevant predecessor to Eratosthenes (so Strabo, anyway).
[1] Modern Messina.
[2] Literally 'listener', 'hearer'. Dikaiarkhos' floruit is placed c.320-300 BC.
[3] Only a selection of his writings are specified here; for the full range see the bibliography cited below.
[4] Apart from Strabo, who mentions Dikaiarkhos by name about a dozen times, the main source for the mountain measuring (with reference to instruments) is Theon of Smyrna, On the Mathematical Knowledge Useful for Reading Plato, 3.3.
[5] This 'Life of Greece' was a history of world culture.
[6] Dicaearchus 2 Mirhady.

See generally RE Eratosthenes(4); OCD3 (bibliographically updated in OCD4) Eratosthenes; FGrH 241, where T1 is the present entry. Entry in the History of Mathematics archive from St. Andrews at web address 1.
[1] kappa 227: Callimachus.
[2] So the transmitted text, bh/mata, but it is a mistake for bh=ta (the letter which comes second in the alphabet: thus, no.2, silver medallist, runner-up). The emendation was first advocated by Meursius (Jan de Meurs, 1579-1639) and, insofar as it is not self-recommending, is corroborated by a phrase applied to Eratosthenes in an epitome of one of ancient geographers; see Pfeiffer 170 n.3.
[3] For "pentathlete" in this depreciatory sense Pfeiffer 170 n.3 adduces [Plato], Lovers 135E-136A. See also, more nuanced, the opinion of [Longinus], On the Sublime 34, on Hyperides.
[4] 276-273 BC.
[5] alpha 3933: Aristophanes.
[6] alpha 3892: Aristarchus.

The unglossed primary headword, illustrated by the quotation given, is a poetic variant of h(bhth/s; see LSJ s.v.
[1] See also, more generally eta 16.
[2] Greek Anthology 5.277.3-4 (Eratosthenes Scholasticus), here lightly abridged.

Same material in Photius (Lexicon eta51); similarly elsewhere. See also eta 101.
[The SOL headword, mistakenly, gives only the second element of the phrase.]
[1] Eratosthenes [the great Alexandrian scholar: epsilon 2898] fr. 52 Strecker.
[2] The term a)/rqron includes more than what we call the definite article; here it would be an anaphoric pronoun. As it differs from contemporary Attic usage, it shows that this is a fossilized archaic phrase.
[3] Plato, Republic 1.327C: again, the addition of a subject noun indicates the fossilization of this phrase.
[4] Hermippus [epsilon 3044] fr.1 Kock (2. K.-A.).
[5] Homer, Iliad 1.528 and Odyssey 22.8.
[6] The observant Aristarchus (alpha 3892) was right, of course. The only form used in Homer is the third person singular imperfect h)=, which comes from *hkt (cf. Latin ai(i)o and ad-agium. The other forms, h)=n, h)si/, h)mi/ were formed from h)= by analogy with forms of fhmi/. Cf. eta 1, eta 101, eta 322, eta 371, eta 582.

Second half of the second century BCE. (His recorded observations are datable to the years 147-127.) See generally OCD(4) s.v. Hipparchus(3); also web address 1 and web address 2.
Although the frequency and respect with which Ptolemy refers to his work in the Almagest attest to his importance in the history of astronomy, his precise contributions are hard to determine. His careful observations supplemented his use of Babylonian sources, and made possible the discovery for which, perhaps, he is best known: the discovery of the precession of the equinoxes, that is, the recognition that the sun's position at the time of the equinoxes changes, over time, in relation to the background of the zodiacal constellations.
[1] In Bithynia. This reference to his birthplace is confirmed by later coins from Nicaea that bear his name and image. Because much of his professional life was apparently spent in Rhodes, he is often identified as Hipparchus of Rhodes.
[2] Textually corrupt, as Adler notes. (Such a dating would be unparalleled in the Suda.)
[3] (For Aratus see alpha 3745.) This is the only work that survives; Manitius' edition (below) includes a German translation.
[4] The last word translates katasthri/smou, rather than the text's katasthrigmou=, following Toomer. Hipparchus' star catalogue provided raw materials for Ptolemy's, despite their differences.
[5] (For Eratosthenes see epsilon 2898.) This title is known from Strabo (1.1.12; 2.1.41) to belong to a work on geography; it surely lies behind the garbled ei)s ta\s a)ri/stous of the text. [DW: other suggested possibilities, noted by Adler, are ei)s ta\s a)sterismou/s and ei)s ta\s a)steri/skous.]

Same entry in Photius, Lexicon kappa996 Theodoridis; similar ones elsewhere (see Th.'s references, and notes below).
[1] Also glossed in Hesychius kappa3736 (s.v. ko/rxoron) as "a wild herb". We know this is the blue pimpernel through Dioscurides Pedanius, De Materia Medica 2.178, where it is used as an alternative name for a)nagalli\s h( kuanh=, Anagallis caerulea.
[2] Zenobius 4.57, Diogenianus 5.36a (repeated in Apostolius 9.100); scholia on Aristophanes, Wasps 239a, 239b (web address 1); scholia on Nicander, Theriaca 626a; often in the variant ko/rkoros. Mangled in kappa 1404 as a reference to galleys (ke/rkouros).
LSJ s.v. ko/rxoros suggests the equivalent "a tailor among kings". Zenobius gives the wording used by the Suda: "the Peloponnesians call 'blue pimpernel' a certain wild herb, of the worthless sort; hence the proverb." Diogenianus actually explains it: "[proverb] concerning those who are worthless, but think of themselves as great. For the blue pimpernel is a kind of worthless plant."
[3] Better known now as mahi-mahi: Coryphaena hippurus. This interpretation of the word comes from the scholia to Aristophanes, Wasps 239a (see above): "against Lycophron, who said the korkoros is a little fish; but he is deceived, as Eratosthenes says, for it a wild and worthless herb". The word is not present in our attested corpus of Lycophron. Hesychius (above) also glosses the word as "fat".

For the headword see already kappa 2744, which concerns these objects and gives significant references. The first paragraph of the present entry is an expanded version of Aristophanes of Byzantium fr.76 Nauck.
[1] The Suda gives an otherwise unattested Greek word kru/bies, which the lexicographer took to be related to a stem indicating something secret or hidden (as in English 'cryptic'). The Latin translation in the Gaisford-Bernhardy edition evades the matter by leaving the word in Greek.
[2] For Asclepiades (of Tragilus, C4 BCE: OCD(4) s.v. 'Asclepiades(1)') see alpha 3407 and (esp.) alpha 4173, gamma 132, delta 1598. His writings survive only in fragments.
[3] Asclepiades seems to have regarded this otherwise unknown Kurbes or Kurbeus as the eponymous originator of this sort of stele.
[4] So the transmitted text, but this is actually fr.22 (Wehrli) of Pha(i)nias the Eresian, a pupil of Aristotle: see generally phi 73.
[5] A third/second century BCE scholar and historian, preserved only in fragments: see generally epsilon 2898.
[6] More accurately, the scholia on Aristophanes, Birds 1354 (resumed in para.3 below). For the 'axles' see alpha 2833.
[7] Here, for the second time in four lines, the noun ou)si/as is transmitted, but (as Adler notes, following Kuster) by a change of a single letter it can become qusi/as 'sacrifices'.
[8] Likewise in Zenobius (4.77), a compiler of proverbs in the second century CE, and doubtless the Suda's source here.
[9] In mythology the Corybantes accompanied Dionysus from infancy on and were known for their orgiastic dancing: see generally kappa 2114 (and cf. kappa 2115, kappa 2116); OCD(4) s.v..
[10] The Hellenistic scholar and historian Apollodorus of Athens, another writer surviving only in fragments; this one is FGrH 244 F107. See generally OCD(4) s.v. 'Apollodorus(6)'.

This entry seems to consist of information gathered in order to explain three Aristophanic passages where forms of the headword occur: Wasps 1111 (web address 1), Thesmophoriazusae 519 (web address 2), and Peace 199 (web address 3). The scholia to all three provide a mixture of information some of which is more appropriate to either of the other two contexts. The same word is glossed (from much the same sources) in the next entry, kappa 2787.
[1] cf. the scholia to Thesmophoriazusae 519; Hesychius kappa4747, epsilon7647. Here and throughout, the word used for acorn, ba/lanos, can also refer to the glans of the penis, and one is never completely sure either here or in the other sources which one is meant.
[2] A scholion to Peace 199 says that Eratosthenes ascribes the view to Lycophron that the headword refers to the thing where ai( fhgoi/ ('oaks' or 'acorns') sit, only to dispute that in favor of the notion that that they are the cells of wasps.
[3] = Photius kappa1267 Theodoridis (see also kappa1268, kappa1269, kappa1270); cf. Pollux 7.147, Hesychius kappa4747. Concerning 'the blossom-end of the pomegranate', Hesychius kappa4745 ascribes this definition to the word ku/tinoi (cf. Photius kappa1271). Perhaps some confusion has arisen with a another definition for the current headword ascribed to Theophrastos: that it refers to the first-bloom (proa/nqhsis) of the pine (Historia Plantarum 3.3.8; see kappa 2787).
[4] This part of the definition applies most directly to Peace 199.

[1] For the headword phrase see n.4 below. (For its verb cf. lambda 358) For 'wet through' cf. delta 512, epsilon 765.
[2] Aristophanes, Knights 327 (web address 1), followed by comment from the scholia there.
[3] Son of Hippodamos: this is Archeptolemos of the Attic deme Agryle, prosecuted as one of the Four Hundred after their oligarchic regime at Athens in 411–410 BCE ([Plutarch], Lives of the Ten Orators 833A, 834A, etc.; Lysias 12.67. Whether his father was Hippodamos of Miletos, the well-known town planner, is open to question, though this is commonly assumed -- see e.g. LGPN ii s.v. Archeptolemos(3) -- since Hippodamos of Miletos did plan the Piraeus (see iota 555). If it is a correct assumption, then either Hippodamos or his son must have been granted Athenian citizenship. It is equally possible that the story that Hippodamos presented a house to the Athenians is an invention, or rests on a misunderstanding of his connection with the layout of the Piraeus.
[4] The phrase the Suda comments upon is a paraphrase of Knights 327 (toi=s dakru/ois replacing the metrically equivalent qew/menos of the original), quoted in part here. In the play the words are spoken by the Chorus to Kleon (kappa 1731): "haven't you shown shamelessness from the start, that which alone protects orators? Trusting in it, you milk the prosperous among our foreign friends (xenoi), being first (among the citizens), and Hippodamos' son is soaked when he sees [it]".

Likewise in Photius lambda457 Theodoridis (from Pausanias the Atticist) and similarly in Zenobius 5.2 and other paroemiographers. Better, however, is Photius lambda456 Theodoridis, quoting Eratosthenes (via Harpokration delta13 Keaney); see under delta 174.
See also eta 271.
[1] Meaning unclear; presumably connected with tau 998, but see rather the note above.

For the headword phrase, see Plato, Republic 10.621D (web address 1); and more fully at pi 1054.
cf. Eratosthenes fr.20, quoted in a scholion on Euripides, Hecuba 573.

cf. omega 288.
[1] Likewise or similarly in other lexica, and see also the scholia on homer, Iliad 3.35.
[2] Greek Anthology 5.242.1 (Eratosthenes Scholasticus), the sense of the poet's subsequent suggestive metaphors is not lost on Melite.

This enormous entry is made up of three sections:
(A) a "life" of Homer, found only here and attributed to Hesychius of Miletus (eta 611), thus known as the Vita Hesychii (Wilamowitz 32-34). Like the Life of Homer falsely attributed to Plutarch (Vita Pseudoplutarchea = Vit. Ps-Plut., Wilamowitz 21-25) and the other lives, it is full of invention and assertions from local histories, probably fictional, but may contain germs of genuine tradition. See Lefkowitz and Schadewaldt.
(B) an extract on moderation in pleasures such as dining, from Athenaeus, Deipnosophists, apparently using the original of a section known to us only from its epitome (8E-9C). See Heath (2000). The source and implications of the false attribution to Dioscurides are discussed by Heath pp. 576-77, notes 11, 12.
(C) a selection of "Homeric" epigrams (see Evelyn-White 466-77 and Markwald), apparently loosely drawn from sections 17-23 and 29-36 of the "Life" known as Vita Herodotea (Wilamowitz 3-21; translated by Lefkowitz 139-155) because of a (false) attribution to Herodotus (see under omicron 252), but probably written towards the end of the Hellenistic age. Markwald (281) shows that the epigrams themselves, in archaic language and references, belong to Homer's century and the following. The text is inferior to the mss of ps.-Herodotus and is therefore usually restored from the latter (see Wilamowitz 3). This section is here divided in translation, for comparison, into sections corresponding to the §§ in its source, with significant omissions marked "…." (The epigrams in the text are given Evelyn-White's numbers, with those of Markwald, who omits 9, 16, 17, marked M when different.)
(i) a sentence based on §§14-15, the expulsion of Homer from Cyme;
(ii) based on §§ 21, 24;
(iii) based on §§29-31, with Epp. 12 (=11M), 13 (=12M);
(iv) §17 with Ep. 6;
(v) §§18-19 with Epp. 8, 10 (=9M);
(vi) §§22, with Ep. 11 (=10M);
(vii) §§32-36 with Epp. 14 (=13M), 15 (=14M), 16, 17.
[1] [mu 487] Meles (RE 'Meles[2]' 15.492-94, and Supp. 9.4 with bibl.). The more usual story is given a few sentences later, that his mother Kritheis named him Melesigenes from the river. Meles also figures in the list of kings of Phrygia.
[2] Charax FGrH 103 F62.
[3] [mu 337] Maionidas. In normal Greek the name Maion means "Maeonian" and refers to that people who, after the fall of Troy, occupied the regions of Anatolia south-east of Troy later controlled by the Phrygians and Lydians. References to the Amazons (interpreted in Greek myth to mean 'women with one breast', to shoot the bow more conveniently) as masters of Cyme may refer to the invasions of the Hittites or other such Anatolian peoples. In the "third book" of Aristotle's Poetics (fr. 76 Rose), Maion is described as a king of the Lydians ruling Smyrna at the time, who married Kritheis and adopted Homer before being expelled by the Aeolians (Vita ps.-Plut. 3). Maion is, however, also a Greek name attested in the Iliad and elsewhere. Ephorus' Life gives Homer's father Maion a Greek ancestry and brothers (cf. n. 7). [R.D.]
[4] [lambda 568] Linus.
[5] [omicroniota 6] Oeagrus.
[6] [omicron 654] Orpheus.
[7] Melanopus and Apelles also appear in the genealogy given for [eta 583] Hesiod, making Homer and Hesiod cousins, cf. Vita ps.-Plut. 2.
[8] On ancient discussions of Homer's native land see Allen (1924) 11-41; Heath (1998). For the biographical tradition see also Lefkowitz 12-24.
[9] It is more probable that Homer owed his name to being sent (or volunteering) to be a hostage for Smyrna or Cyme to Colophon, perhaps already an ally or subject state of Lydia (Xenophanes fr. 3 Lesher [1992] p. 61). Few details are known of the wars between Colophon, its exiles in Smyrna and the Aeolian cities, or between the Greek cities and inland nations such as the Lydians, seeking ports on the Aegean, although Mimnermus (mu 1077) wrote of them. Curiously the same word meant 'blind' in the Aeolian cities associated with Homer. This ambiguity would be resolved if it was applied there to hostages returned to their homes after being blinded in retribution for a violation of the hostage agreement. Ctesias (FGrH IIIC, 688 F9: p.456.10-14), as reported by Photius (Bibl. 72.36b, cf. 63.22a), reports such a blinding. The Persians took the Lydian king Croesus' son as a hostage and blinded him in retribution for Croesus' violation of the agreement with them. The word phro/s, used of blind Homer, usually (but not always) means 'maimed, blinded' (see note 21). See Vita Romana 31.22-32.6 Wilamowitz for legends of how he was blinded by a vision of either Achilles or Helen. Claros near Colophon was the site of an oracle of Apollo (H.W. Parke, The Oracles of Apollo in Asia Minor, 1989, 112ff.), that at least in post-classical times issued its oracles in hexameter verse. Diodorus Siculus 4.66 wrote that Homer 'took many verses from Manto (the legendary founder of this oracle)…. to ornament his poems.' Some scholars argue that Homer learned his metrical craft here. According to Ephorus, the verb related to the noun means 'to guide the blind' (but see omicron 244, omicron 245, omicron 246).[R.D.]
[10] Porphyry fr. 201 Smith. Eratosthenes' date for the fall of Troy was 1184; the first Olympiad was traditionally dated to 776. Hence Porphyry's dating places Homer's floruit c. 908/9 BC; the other datings mentioned place him c. 1024 or c. 833. On ancient datings of Homer see Mosshammer 193-7, 211-3.
[11] On the relationship of Stasinus to the Cypria see G.L. Huxley, Greek Epic Poetry (1969) 123ff., esp. 129, and OCD(4) 511-12 (cf. Davies 27-29, T1-4, 7, 8, 9, 11). Homer's daughter is also given the name Aresiphone (or Arsiphone in Tzetzes, Chil. 13. 636, who names Homer's wife as Eurydice).
[12] Little is known of these sons. Theolaus is rejected as a name by Wilamowitz 33-34 note. The other son is named Seriphon by Tzetzes, and Euryphon at tau 354, where we learn that Terpander was sometimes called Homer's great-grandson. Tzetzes mentions the possibility of a second Homer, the son of Euryphon (Vit. Hes. p. 49. 19-20 Wilamowitz). A certain Parthenius of Chios [pi 665] is also said to have been a descendant, but see note there. [R.D.]
[13] The idea that the Iliad and Odyssey were composed of different oral "lays" by one or more rhapsodes (interpreted as 'stitchers of lays') of various levels of originality has a long history ("The Homeric Question"). It is discussed in any work on Homer, e.g. Wade-Gery. Although few would deny that there is at least one episode (the "lay" of Dolon, Book 10) stitched into the Iliad without much alteration, the general view today is that Homer existed and composed the Iliad and most or all of the Odyssey, incorporating phrases, characters and whole episodes from an oral tradition into his own compositions (see, for example, Edwards). Scholars search for the creative hand and originality of a single poet called Homer, in much the same way as they study the sources and originality, say, of Shakespeare. [R.D.]
[14] On the legend of the 'Pisistratean recension' see Ritook.
[15] Probably none of these works (or those listed further on, see note 22) is by Homer. See Huxley. A number of "Homeric" Hymns survive, originating over a long period of time; they are often edited and translated (e.g.Evelyn-White [1914] 285-463, M. Crudden [2001], A.N. Athanassakis [1976]). The earliest is Hymn 3, to Delian Apollo (web address 1), probably contemporary with Homer, to whom it may contain a reference at line 170 (web address 2; cf. Dyer). The fragments of the other writings mentioned here and known from elsewhere are collected in Davies, and, with translation, in Evelyn-White (see Table of Contents).
[16] The tone of this rejection of Homer's blindness is similar to that of the rejection of the legend of his death (see note 36). The comment ignores the idea, already voiced, that Homer was blinded, or went blind (notes 9, 21), as a hostage in Colophon. So also Proclus' crusty rejection (Vit. Procli p.27.8-10 Wilamowitz), "Those who showed him as blind seem blinded in their wits, for he saw so many things as no man ever." For the opposite point of view see P. Bergounioux, La Cécité d'Homère (1998), who uses the blinded writer as a metaphor for the internalization of remembered experience and reading necessary for all creative writing. [R.D.]
[17] Odyssey 7.174-5, with 1.141.
[18] Odyssey 4.65-6.
[19] Odyssey 3.421.
[20] For the subdivisions (i, ii, etc.) see introduction to notes, above. They are designed to help those who wish to compare this entry with the ps.-Herodotean "Life" (translated by Lefkowitz), on which it is based, but with which it disagrees in chronology and wording.
[21] The phrase here on its own, phro\s w)\n, implies blindness (so at pi 1538, epsilon 2209, delta 340 on the self-blinding of Oedipus, scholia to Sophocles, Oedipus at Colonus 510). The word, however, may refer to any physical or mental handicap, and, when used of blindness, usually specifies the eyes (alpha 4610, epsilon 544, epsilon 545, kappa 1921). It is often used of maiming in war or by torture (alpha 1842 and epsilon 78, alpha 2015 = Theophylact Simocatta, Histories 5.5.6-9, alpha 4610), but equally of natural handicaps or in a sense where the cause of the handicap is unclear (pi 1537, iota 348, epsilon 1610, kappa 2670, omicron 1008). [R.D.]
[22] Homer is said to have established a 'school' here, from which his pupils, the Homeridae (omicron 248), carried his work (and their own) to festivals throughout the Greek world. See Dyer. For the list of 'works' composed on Chios see note 15.
[23] This epigram is also cited by Athenaeus, Deipnosophists 13.592A [13.61 Kaibel]. As the Herodotean Life makes clear (§§29-30), Homer arrives on Samos during the Ionian festival Apaturia (alpha 2940, OCD(4) 114-15), celebrated by phratries (note 26), and encounters women sacrificing to the Kourotrophos at the triple crossroad or fork. The day of admission to the phratry at the festival was known as *kourew=tis. When the priestess tells him to leave, he composes the epigram. Kourotrophos, as nourisher of children in their growing years (kappa 2192, kappa 2193), is probably not here Hecate (cf. Hesiod, Theogony 450, with West's note ad loc.; scholia to Aristophanes, Wasps 824), although she is the goddess of the triple crossroad (then as now a symbol of woman's power), or Hera (LfgrE fasc.14.1512-13; T.H. Price, Kourotrophos (1978) pp.152f., 192), although her temple the Heraion was the major one on Samos. J.V. O'Brien has shown that Hera is seldom identified as a protector of children (The Transformation of Hera, 1993, 66ff.). Markwald argues that the name refers to Aphrodite, cf. Venus Apaturia , and compares Plato Comicus fr. 174.7 Kock (now 188.7 Kassel-Austin), Lucian, DMeretr. 5.1, and Greek Anthology 6.318. If he is correct, Aphrodite is hardly the protector of four-year-old boys, but the generator of puberty as sexual maturity, using kou=ros in what was perhaps its original sense. In this case, as Markwald shows, she would also be capable of restoring to old men their sexual vigor and give the epigram its wit as prayer. [R.D.]
[24] It is almost certain that ou)rai/ is the correct reading, for it implies a witty etymological pun on the name of the festival as apat-ouria, 'seducing the penis', appropriate either to Aphrodite, or, more probably, Hera as seducer of Zeus (Iliad 14. 153-360, cf. O'Brien 175-79; see note 23 above). But on this disputed reading and meaning see Markwald, pp. 197, 201-3.; LfgrE fasc. 18.876 under ou)rh/ D(ubia). The sexual meaning is found in Sophocles fr. 1078 TGF vol.4, Eupolis fr. 471 PCG vol.5; and nw/qouros, *)apo)mu/zouris, a)pouri/a (if not *)apatouri/a). [R.D.]
[25] In ancient Greek speculations about the inner mechanisms of desire, emotion and thought, qu/mos (thymos, 'spirit') usually represents the producer of "hot" desires that lead to action (B. Snell, The Discovery of the Mind, 1946 and reprints, is the simplest introduction, although many of his examples are outdated). Its eager activity is here opposed to the old men's unresponsive bodies. [R.D.]
[26] A brotherhood, the unit of the four ancient Ionian tribes in which men celebrated the Apaturia (note 23) [phi 693, phi 694, cf. gamma 146, gamma 147]. With the reformation by Cleisthenes of the structure of Athenian citizenship into 10 (later more) tribes, made up of demes, the phratry remained the point where men registered their sons as citizens either at four years or at puberty.
[27] The word ko/smos is used twice here (and implied once) and translated 'a fine thing'. It not only refers to order and organization (see kappa 2146, where a fleeing army lacks it, and omicron 860) but is applied to the ornaments and coverings that give a woman, a house, etc., a schema or organized appearance. Thus, in the epigram, horses being cared for on a plain, ships on the sea, and stately kings seated in the marketplace provide their environment with its sense of civilized order established by man, and, in that sense, its beauty. See article and bibliography in LfgrE fasc. 14.1500-02; cf. LSJ. In the Suda the word is used both of the ordered cosmos (kappa 2147, kappa 2148, pi 149, gamma 134) and in definitions of pieces of jewellery (e.g. delta 252 necklace, epsilon 1419 ear-rings, tau 257 tiara). [R.D.]
[28] The unintelligible epithet "golden" applied to Helicon, the sacred hill and spring beside the temples of Delphi, has been corrected to "very holy" (za/qeon, literally 'infused with the power of a god', cf. ps.-Theocritus, Idylls 25.209) by Ruhnken. Wilamowitz, arguing that Apollo, not Poseidon, was ruler of Helicon and its dancing-places, posits a missing line of verse before "ruler of very holy Helicon." [R.D.]
[29] Mimas is the mountain range on the mainland, north of Erythrae (nowadays Boz Dag, not to be confused with other higher mountains of the same name in western Turkey), across the Straits of Chios from the NE coast of the island. It comes into view for travellers from Samos to Chios as they come through the Straits and near their destination. The writer, if he imagines that Chios lies at "the foot of the mountain", betrays ignorance of the region. Markwald (181) assumes, however, that the poet intends, oddly enough, to land on the mainland under the mountain (presumably at Erythrae) before crossing the Straits to Chios. [R.D.]
[30] The famous pine forests of Mount Ida behind Troy were sacred to Cybele (kappa 2586) and, in Vergil's Aeneid, provide Aeneas' ships that Cybele transforms into nymphs (9.80-122, 10.219-55). Attalus I of Pergamum saw a giant pine 67m. high and 7m. in circumference on a crest of Ida (Strabo 13.1.44). Markwald (173ff.) has an excellent discussion of this pine and of the ancient terms used here to distinguish the pine cones of Pinus pinea, which contain edible fruit, i.e. pine nuts used in cakes, from the inedible cones of other species. [R.D.]
[31] The reading a)/ristos 'best' is supplied in the minor mss of the Suda to supply the gap in A. It is better to take the reading in Vit. Her., *)/arhos 'of Ares'. This epigram and two lines on Marmor Parium §11 (OCD4 p.901; F. Jacoby, Marmor Parium (1904) 6, 56-61; cf. FGrH 239 Comm. 675f.) are our only written sources for the iron mines discovered by archaeologists near Cyme's colony Cebrene on the river of that name (RE 11. 105-06, cf. 7A. 571 [no. 65], 556, 553 [map no. 65]), in the region of Mt. Ida of Troy. Traces of ironworks have been found in Smyrna (R.M. Cook, JHS 67, 1947, 42). See further R.J. Forbes, Bergbau, Steinbruchtaetigkeit und Huettenwesen (=Archaeologia Homerica K, 1967, 29-33) and Markwald 182 and note 11. [R.D.]
[32] Or 'flocks' (reading botw=n for brotw=n).
[33] This epigram is credited to Hesiod in the edition of his fragments by R. Merkelbach and M.L. West (fr. 302).
[34] These are mock-heroic names for invented lubber fiends. With a different reading the Vita Her. adds at the beginning of the list *Su/ntriy, 'Crusher'.
[35] [epsiloniota 184, pi 1304, alpha 217, delta 589] Eiresione. For the difficult questions raised by this ancient folk 'Bettellied', begging song, see Markwald's chapter, 245-75, For the evidence for this ritual see Wilamowitz 56-57.
[36] The Herodotean life here, in the same tone as it adopts to dismiss Homer's blindness (note 16), sets aside the legend that Homer died in frustration when he could not answer the boys' riddle. Not coincidentally, the Greek name for a riddle as a type of allegory in rhetoric is gri=fos, 'a fisherman's net' [gamma 457, gamma 458]. [R.D.]

Philochoros (c.340-c.260 BC) was the last of the so-called Atthidographers, writers of a history of Athens; see further below, n.4. Over two hundred fragments of his works survive (FGrH 328). See generally Phillip Harding in OCD4 Philochorus.
This is the only biography of an Attidographer in the Suda.
[1] Eratosthenes of Cyrene (c.285-194), scientist and head of the Alexandrian library: epsilon 2898. But in fact Philochoros was the elder, by far. This second mention of Eratosthenes in the sentence, several scholars have suspected, has displaced another name.
[2] Antigonos II Gonatas, ruler of Macedonia (reigned c.277-239). The striking verb for what he did to Ph. here, 'ambushed', presumably means arrested (and put to death).
[3] Ptolemy II Philadelphos, king of Egypt (283/2-246), who assisted the southern Greeks in the so-called Chremonidean War against the Macedonians in the 260s.
[4] Atthis: later generic name for a body of 5th-3rd-century historiography of Athens and Attica, of which Philochoros was the most renowned exponent. It was usually arranged annalistically, by archon-years.
[5] This is Antiochos II Theos, the Seleukid king of Asia who ruled 261-246; so the lexicographer's 'as far as' means as far as the beginning of Theos's reign. (Note, nevertheless, that 'the last' is odd, given that there were further kings of this name. Jacoby regarded the whole phrase as textually corrupt.)
[6] Demon (floruit c 300 BC) wrote an Atthis (FGrH 327). For a possible fragment of him, Jacoby's F22, see under epsilon 3391.
[7] The (Marathonian) Tetrapolis was an ancient federation of four towns in Attica.
[8] This figure of 17 suspiciously repeats the one for the Atthis (above); Jaocoby removed it.
[9] Here the Suda uses the aorist participle a)/rcantes rather than the more usual present, a)/rxontes, which, acting as a noun, became a technical term for the holders of the highest civic office at Athens; 'archons' in English.
[10] Sokratides was eponymous archon of Athens in 374/3. Apollodoros is the name of several eponymous archons, of whom those of 350/49 and 319/18 are possible subjects for Philochoros.
[11] Olympiads, a four-yearly cycle beginning in (trad.) 776 BC; thus a work on chronology, presumably.
[12] This Dionysios is FGrH 357, attested only here.
[13] An early Spartan poet: see generally alpha 1289.
[14] Though this dossier purports to be complete, other works are mentioned elsewhere, e.g. On Festivals, from which Harpokration quotes. Jacoby lists 27 in all.

From Diogenes Laertius 9.37.
[1] For Democritus see generally delta 447, delta 448. For other, similar applications of the term pentathlete see [Longinus], On the Sublime 34.1 (on Hyperides, upsilon 294), and epsilon 2898 (Eratosthenes). (For a real pentathlete see phi 144.)
[2] In D.L. the phrase is quite different: "speech [is] the shadow of action", lo/gos e)/rgou skih/. The Suda's unparalleled lo/gos *(Ermou= ai)ki/h is thus surely an error, but perhaps not a mindless one; the notion may also be reflected in the exchange between Prometheus and Hermes in (?)Aeschylus, Prometheus Bound 961-970.

Same entry in the Synagoge, Lexica Segueriana 336.12 and Photius, Lexicon pi595 Theodoridis; and cf. already Hesychius pi1424 and pi1433. The headword must be quoted from somewhere; there are numerous possibilities. For this verb, with a range of literal and figurative applications, see generally LSJ s.v.
Glossing, here, with prau/+nei emphasizes the meaning of becoming soft or mild over that of making or becoming ripe. Contrast pi 1356, which uses pepai/nei along with melani/zei ("blackens") to define perka/zei; again the same entry is found in Photius and elsewhere. Like perka/zw, pepai/nw is often used to describe grapes or figs: Xenophon, Oeconomicus 19.19 (grapes); Theophrastus, Causes of Plants 3.16.3 (grapes); Eratosthenes, Constellations 1.41d.16 = Aristotle fr. 343 (figs); and Hesychius omicron658 (figs).
pepai/nw is also common in medical texts, where it is used to describe tumors (e.g. Rufus, De renum et vesicae morbis 11.1) or an illness reaching its crisis (e.g. Hippocrates, De diaeta in morbis acutis 11; Coa praesagia 148).

First quarter of the C2 BCE; see further in the notes below.
V. brief summary in OCD4 Polemon(3); for more detail see the works cited in the Bibliography below.
Pfeiffer calls P. 'an immensely learned antiquary', Habicht '[t]he most famous periegetic writer'. He also had a taste for scholarly polemic, against e.g. Eratosthenes (epsilon 2898) and Timaios (tau 602). Lamentably, none of his many works -- the present biographer mentions only a sample -- survives complete.
[1] This patronymic is called into question by one of the entries in a catalogue of proxenoi of Delphi between 197/6 and 149/8 BCE (Sylloge Inscriptionum Graecarum #585); under 177/6 'Polemon Milesiou Ilieus' is listed. Some regard him as a relative of our P. If, instead, they are identical (as the larger consensus holds), one or the other patronymic must be wrong.
[2] OCD(4) Ilium, founded on or very near the site of Troy
[3] M.J. Osborne, Naturalization in Athens, vols. 3-4 (Brussels 1983) 99 #T112. The contextual material surrounding some of the "fragments" of P. suggests that he had other honorific citizenships too.
[4] The term means Greek or Hellenic (see LSJ s.v.), so this reasoning as it stands is less than pellucid. But note the indications elsewhere (Athenaeus, Deipnosophists 11.479F [= 11.59 Kaibel] and 13.606B-C [= 13.84 Kaibel]) that 'Helladikos' was in fact the title of one of the more compendious of P.'s works.
[5] As king of Egypt: 210-180 BCE. See further in the next three notes.
[6] See generally FGrH 697; OCD4 Asclepiades(4). In the present instance it is unclear whether he is being cited for information that conflicts with the preceding sentence, or simply for an alternative type of dating-fix.
[7] a.k.a. Aristophanes of Byzantium (alpha 3933), c.257-180 BCE. This would fit with the preceding sentence if gegone there means 'lived', but see the next note.
[8] If this is "the" Panaetius (pi 184), c.185-109 BCE, Asklepiades' two data seem incompatible with one another. For the chronology to make sense, this teacher would have to be pi 183 -- if he existed.

The headword (also in the Ambrosian Lexicon, according to Adler) is a less common variant of the gloss; both are in the genitive singular. The poetic headword form is variously attested: Eratosthenes fr.10.1 Powell, in poems by Gregory of Nazianzus, and frequently in Nonnus, Dionysiaca.

C3 BC. RE Rhianos; OCD4 Rhianus; FGrH 265.
[1] Bene: beta 260.
[2] Also in Crete; cf. Polybius 4.53.6.
[3] Ithome: iota 243. (This improbable theory was doubtless generated by R.'s authorship of a Messeniaka.)
[4] Eratosthenes: epsilon 2898.
[5] So the transmitted numeral, but it should be 14.

The headword phrase is Comica adespota fr. 290 Kock, now 419 K.-A..
[1] FGrH 241 F25. Hesychius' version [rho430] gives the name as Rhoikos and makes him king of Amathous (alpha 1473) in Cyprus.
[2] The transmitted text says 'returning to himself', but this is easily corrected (with Jacoby).

For the block of Suda entries (mainly from Hesychius of Miletus) on Sibyls see sigma 254 though sigma 362; and generally OCD4 1360-61.
[1] FGrH 146 F1.
[2] This seems to be a modified version of Varro's list of the Sibyls.
[3] FGrH 241 F26b.

Same entry in ps.-Zonaras (1044).
Both usages are well attested, and the grammarians differ on which is normal. See, for instance Pollux 2.163; the Anti-atticist s.v. qhla/zei (Lexica Segueriana 99.13); scholion to Lucian, The Soloecist 4; and Photius, Lexicon theta156.
[1] Lysias 1.9 (web address 1), needlessly queried by Adler: the form used is not the infinitive (as is the headword), but the imperfect indicative active third-person singular e)qh/lazen.

Entry also in Photius (upsilon47 Theodoridis), taken to come from Pausanias the Atticist (upsilon5); cf. also the scholia to Theocritus, Idylls 14.48; and proverbial in Zenobius 1.48 and elsewhere. For the oracle see already alphaiota 45.
[1] See alpha 3821; cf. Strabo 10.1.13.18-20, who quotes the oracle and places Arethousa, a fountain, in Chalcis (Euboea).
[2] tau 653; Google maps location at web address 1.
[3] alphaiota 55
[4] cf. Greek Anthology 14.73.
[5] Of Patrai; a student of Eratosthenes, according to epsilon 2898. Quoted in zeta 17, pi 2212, pi 3136, sigma 12. For his fragments see Cappelletto (below).
[6] i.e. the oracle at Delphi; pi 3137 etc.
[7] Mnaseas FHG fr.50 (3.157ff).
[8] Ion [iota 487] fr.17 FHG (2.51) = PMG 743 Page -- but the name may be an error here (so Bernhardy).
[9] Callimachus, Epigrammata 25.5-6 Pfeiffer.