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Headword: Abaskanos
Adler number: alpha,22
Translated headword: unprejudiced
Vetting Status: high
Translation:
[Meaning someone/something] deceit-free, envy-free.
"He [Mithradates] became an unprejudiced witness to Caesar of the achievements of Antipater."[1]
Greek Original:
Abaskanos: apseudês, anepiphthonos. ho de martus abaskanos ginetai pros Kaisara tôn Antipatrou katorthômatôn.
Notes:
For the etymology of the (rare) headword adjective cf. beta 167, beta 168, beta 169.
[1] Josephus, Jewish War 1.192 (see web address 1 below). For Antipater, father of Herod the Great, see OCD(4) s.v. Antipater(6), pp.107-8. 'Caesar' is Julius Caesar. Mithradates is not one of the six kings of Pontus who bore that name (cf. mu 1044) but the half-caste son of the last of them: a.k.a. M. of Pergamum.
Associated internet address:
Web address 1
Keywords: biography; definition; ethics; geography; historiography; history
Translated by: Anne Mahoney on 22 August 1998@12:59:41.
Vetted by:
Catharine Roth (Altered wording, added note and link.) on 29 July 2000@23:43:06.
David Whitehead (cosmetics) on 27 February 2003@07:58:27.
David Whitehead (tweaked tr; augmented notes and keywords; raised status) on 27 August 2007@09:00:04.
Jennifer Benedict (cosmeticule) on 25 March 2008@00:17:46.
David Whitehead (another keyword) on 19 December 2011@06:13:12.
Catharine Roth (tweaked link) on 20 December 2011@00:53:00.
David Whitehead (updated a ref) on 29 July 2014@12:07:55.
David Whitehead (expanded a note; tweaks and cosmetics) on 2 April 2015@09:05:10.
Catharine Roth (tweaked link) on 2 October 2018@02:01:48.

Headword: Abraam
Adler number: alpha,69
Translated headword: Abraham
Vetting Status: high
Translation:
The first among patriarchs; [it was he] in whom the Hebrew people took pride at first, before they rebelled against God, became estranged from Him, and shed upon themselves the blood of His Only-Begotten Son.[1] This man came out of the land of the Chaldeans, who devoted their entire lives to the stars and heavenly bodies. Trained, therefore, as was their ancestral custom, to observe the motions of the heavenly bodies[2] he surmised that the masterwork underlying this visible creation was not to be found in such objects, but had a Creator who set them in motion, gave harmony to their paths, and ordered the entire universe. Because of the greatness and beauty of the things He had made, Abraham, as it was likely, ceased devoting himself to gazing out into the heavens nor did he squander his passion in their pursuit. Instead, by surmounting the celestial vaults and transcending all the intelligible realm beyond the cosmos, Abraham no longer stood apart from the One sought, until finally the Creator for whom he yearned manifested Himself to Abraham in likenesses[3] and forms. And in this way the Unseen and Invisible revealed Himself. And [God] sent him forth from his own land as a wanderer and settled him in the land of the Canaanites. There he dwelled, now being in about his ninety-ninth year.[4] Until this time, he was childless; then [God] made him the father of the miraculous and blessed Isaac that he might have a first-born, only-begotten son[5] -- prefiguring the mystical image of the First-Born, Only-Begotten Son.[6] This was an exceedingly singular[7] honor bestowed upon Abraham, for the Creator favored him with the titles Servant, Beloved, and Father by flesh of the Only Begotten Son of Him who fashioned the entire universe.[8] Abraham invented sacred writing and devised the language of which Hebrew children used to have a command, as they were this man's disciples and descendants. Moreover, the Greek alphabet received its impetus from this script,[9] even if Greeks amused themselves by forming the letters differently. Proof of this is in the pronunciation of the first and preeminent letter "alpha" because it derives its name from the Hebrew "aleph" by way of the Blessed, First, and Eternal Name.[10] So too, the Greeks through Abraham came to possess books on dream interpretation. Witness to this is Joseph, the truly wondrous descendant of Abraham, who interpreted Pharoah's dreams as they were going to turn out in fact. In this, Philo, the Jewish philosopher, will be my confirmation via his work Life of the Statesman.[11] About Philo it is said "Philo platonizes and Plato philonizes."[12]
The practice of idolatry extended from Serug[13] to the time of Abraham's father Tharron.[14] Thus, when Abraham was 14 years old[15] and deemed worthy of divine knowledge, he upbraided his father, "Why do you lead the people astray for harmful gain (that is, with idols)? There is no other God but the One in heaven, the Creator of the entire universe." Yet seeing the people serving earthly things, he embarked on a tireless quest, seeking out with his pious heart the Truly Existing God.[16] But seeing that the sky is sometimes light and sometimes dark, he said to himself, "That is not God." Observing similarly the sun and the moon, the one obscured and eclipsed and the other waning and occluded, he said, "Those are not gods either." True, he was trained in astronomy by his father, but Abraham all the same was puzzled by the motions of the stars and scornful of them. But God appeared to him and said, "Go out of your land and leave your kinsmen."[17] Abraham took his father's idols, smashing some and incinerating others. Then he went away with his father out of the land of the Chaldeans. And they came to Haran,[18] where his father died. He left there, obeying the Lord's word, with his wife Sarah and his nephew Lot[19] and all their possessions, and came to the promised land Canaan, which the Canaanites had seized and settled in. When a famine arose, Abraham left the land of the Canaanites and went into Egypt, where Abimelech[20] the king took his wife Sarah. God struck terror into Abimelech and paralysed his limbs, saying "Give this man back his wife, because he is a prophet and will pray for you, and you will live. But if you do not give her back, know that you and your entire household will die." When Abraham got his wife back, undefiled, he prayed, and Abimelech and his household were cured of the paralysis.[21] After this the king, honoring Abraham and devoting himself to his sayings, became a pious and expert teacher to the Egyptians. The same Abraham, upon returning from war,[22] was considered worthy of blessing by Melchisedek, king of Salem, who brought bread and wine out to him. Melchisedek was a priest of the Most High, and Abraham gave to Him a tenth of all he had. Melchisedek was without father, mother, or lineage, like the Son of God.[23]
When Abram[24] lamented to God about his childlessness, God revealed to him through a dream that his descendants would be as numerous as the stars. And he believed God, and God reckoned it to him as righteousness.[25] Now Sarah, who was barren, gave Abraham permission to father a child with her maidservant, and she bore Ismael.[26] And when Abram was 99 years old, God appeared to him and altered his name to Abraham, for until then he had been called Abram. Similarly, Sarah became Sarrah with another "r".[27] And Abraham circumcised Ismael and all his descendants. Moreover, when the Lord was being shown the hospitality of Abraham's house, He promised Abraham that Sarrah would bear him a son. But Sarrah smiled; and the one who was begotten was called Isaac, by the Hebrew name that means "laughter with delight."[28]
Also [sc. attested is the adjective] *abramiai=os: [meaning] descendant of Abraham, or towering, revered.[29]
Greek Original:
Abraam: ho prôtos en patriarchais: eis hon apesemnuneto dêmos ho tôn Hebraiôn to proteron, prin ê theou aposkirtêsai kai genesthai toutou allotrioi kai to tou monogenous huiou autou haima eph' heautous epispasasthai. houtos ek men tês Chaldaiôn gês hupêrchen hormômenos, tôn peri ta meteôra kai tous asteras ton bion holon katanaliskontôn. askêtheis oun kata ton patrion nomon tas tôn epouraniôn asterôn kinêseis kai stochasamenos hôs ouk en toutois histatai to megalourgon tês phainomenês tautêsi ktiseôs, all' echei tina ton dêmiourgon ton kai kinounta kai dieuthunonta tên enarmonion tôn asterôn poreian kai tou kosmou pantos tên katastasin, kai dia tou megethous kai tês kallonês tôn ktismatôn ton genesiourgon autôn, hôs enên, theôrêsas ouk estê mechri toutôn, oude tên ephesin eis tauta katedapanêsen, alla tôn ouraniôn hapsidôn huperartheis kai pasan diabas tên noêtên te kai huperkosmion sumpêxin ouk apestê tou zêtoumenou, heôs hou ho pothoumenos heauton autôi ephanerôse tupois te kai morphômasin, hois heauton emphanizei ho aphanês kai aoratos. kai metanastên auton ek tês patridos labôn epi tên Chananitin katestêse, ton enenêkoston pou kai enaton êdê chronon parelkonta: kai apaida mechri tote tunchanonta gennêtora tou thaumasiou kai makaros kate- stêsen Isaak, hin' echoi monogenê huion kai prôtotokon, tou monogenous kai prôtotokou mustikên eikona prodiagraphonta: touto geras autôi kat' exaireton charisamenos, to doulon kai philon kai patera chrêmatisai tou monogenous huiou kata sarka, tou ton kosmon holon dêmiourgêsantos. houtos heure men hiera grammata kai glôssan emêchanêsato, hês Hebraiôn paides en epistêmêi etunchanon, hôs ontes toutou mathêtai kai apogonoi. ek toutou kai ta Hellênôn grammata tas aphormas elabon, kan allôs kai allôs heautous diapaizontes anagraphôsin Hellênes. kai toutou marturion hê tou Alpha phônê tou prôtou stoicheiou kai archontos, apo tou Aleph Hebraiou labontos tên epiklêsin tou makariou kai prôtou kai athanatou onomatos. ek toutou kai ta oneirôn biblia espheterisanto Hellênes. kai martus Iôsêph ho panthaumastos ho toutou apogonos, ho tou Pharaô ta enupnia hôs emellon apobêsesthai diêgoumenos. touto moi kai Philôn, ex Hebraiôn philosophos, en tôi tou Politikou biôi sunepimarturêsetai, Philôn, peri hou errêthê, Philôn platônizei, kai Platôn philônizei. hoti êrxato hê eidôlolatreia apo Serouch heôs tôn chronôn Tharra tou patros Abraam. hos Abraam huparchôn etôn id# kai theognôsias axiôtheis enouthetei ton patera autou, legôn: ti planais tous anthrôpous dia kerdos epizêmion [toutesti ta eidôla]; ouk estin allos theos ei mê ho en tois ouranois, ho kai panta ton kosmon dêmiourgêsas. horôn gar tous anthrôpous ktismatolatrountas diêrcheto diaponoumenos kai ton ontôs onta theon ekzêtôn ek philotheou kardias. horôn de ton ouranon pote men lampron, pote de skoteinon, elegen en heautôi: ouk estin houtos theos. homoiôs kai ton hêlion kai tên selênên, ton men apokruptomenon kai amauroumenon, tên de phthinousan kai apolêgousan, ephêsen: oud' houtoi eisi theoi. kai mentoi kai tên tôn asterôn kinêsin, ek tou patros gar epaideueto tên astronomian, kai aporôn eduscherainen. ôphthê de autôi ho theos kai legei autôi: exelthe ek tês gês sou kai ek tês sungeneias sou. kai labôn ta eidôla tou patros kai ta men klasas ta de empurisas anechôrêse meta tou patros ek gês Chaldaiôn: kai elthontos eis Charran, eteleutêsen ho patêr autou. kai exelthôn ekeithen en logôi Kuriou êlthe sun têi gunaiki Sarrai kai tôi anepsiôi Lôt meta pasês autôn tês aposkeuês eis tên opheilomenên gên Chanaan, hên hoi Chananaioi turannikôs aphelomenoi ôikêsan. limou de genomenou katalipôn tên Chananaiôn gên eis Aigupton apêiei, hou tên gunaika Sarran Abimelech hêrpasen ho basileus. touton ho theos ekdeimatôsas kai paresin tôn melôn epaxas, apodos, ephê, tên gunaika tôi anthrôpôi, hoti prophêtês esti kai proseuxetai peri sou kai zêseis. ei de mê apodôis, gnôthi hoti apothanêi su kai ta sa panta. kai houtôs apolabôn tên gunaika amianton kai proseuxamenos iathênai epoiêse tês pareseôs Abimelech kai ton oikon autou. ektote timôn auton ho basileus kai prosechôn tois hup' autou legomenois, didaskalos eusebeias kai polupeirias Aiguptiois egeneto. ho autos Abram hupostrephôn ek tou polemou tês eulogias tou Melchisedek katêxiôtai, tou basileôs Salêm, hos exênenken autôi artous kai oinon. ên de kai hiereus tou Hupsistou. kai edôken autôi Abram dekatên apo pantôn. ên de ho Melchisedek apatôr, amêtôr, agenealogêtos, aphômoiômenos tôi huiôi tou theou. tôi de Abram ateknian olophuromenôi kath' hupnous epideixas ho theos tous asteras kata to plêthos autôn esesthai hoi to sperma proedêlou. ho de episteuse tôi theôi, kai elogisthê autôi eis dikaiosunên. hê de Sarra steira ousa sunechôrêsen Abram apo tês paidiskês paidopoiêsasthai: kai ischei ton Ismaêl. enenêkonta de kai ennea etôn onti tôi Abram epiphaneis ho theos Abraam metônomasen: Abram gar prôên ônomazeto: homoiôs kai tên Saran Sarran, prostheis kai heteron r. kai perieteme ton Ismaêl kai pantas tous ex autou. Kurios de tôi Abraam epixenôtheis epêngeilato texesthai Sarran autôi paida. hê de emeidiase, kai Isaak to gennêthen prosêgoreuthê, pherônumôs tôi meth' hêdonês gelôti kata tên Hebraïda dialekton. kai Abramiaios: ho apogonos Abraam, ê gigantiaios, hieroprepês.
Notes:
This long entry is derived in part directly from George the Monk, in part indirectly from Philo of Alexandria; see further in the notes below.
[1] cf. Matthew 27:25 (web address 1).
[2] The Suda's attention to Chaldean astrology derives from Philo, On Abraham, (Colson, Philo Vol VI: XV.69-70).
[3] Use of tu/pos here is twofold: 1) To assert that God's appearance to Abraham was indirect (echoing Philo, On Abraham, XVII.79-80); 2) To impart, as if a corollary of tu/pos in Romans 5:14, that God's manifestation to Abraham was a type or prefiguration of Christ.
[4] Abraham is 100 years old at Isaac's birth (Genesis 21:5); however, the Suda follows Josephus, Antiquities of the Jews 1.191-93 (web address 2 below) in assuming Abraham's age as 99 at the time of God's promise.
[5] The Suda here omits Ishmael, born to Abraham by the Egyptian slave Hagar when he was 86 years old (Genesis 16:1-16). The Suda's omission tacitly acknowledges a covenantal and legal distinction clearly drawn in Genesis. In Isaac, God establishes an "everlasting covenant" for his progeny, whereas God blesses Ishmael and makes him "fruitful and exceedingly numerous" (Genesis 17:19-20). Isaac's filial status is made explicit by God in identifying him as Abraham's "only son" (Genesis 22:12) through whom "offspring shall be named" for Abraham, whereas Ishmael, although destined to father a nation, is identified by God as "the son of the slave woman" (Genesis 21:12-13). Ishmael is, however, mentioned later in the entry.
[6] Christological imagery links Isaac to the personage of Jesus (Matthew 1:1-2 at web address 3 below). See also delta 94, notes 1 and 14.
[7] The Suda underscores the magnitude of the honor with a hyperbolic kat' before e)cai/reton.
[8] The statement, rooted in a paternalistic-filial model that originates in Abraham and culminates in the figure of Christ, approximates the transcendental premise: Abraham is to Joseph as Isaac is to Christ.
[9] The Suda confuses Mosaic and Abrahamic lore. The 2nd century BCE Jewish writer Eupolemus claimed for Moses the invention and propagation of writing: "Moses was the first wise man, the first who imparted the alphabet to the Jews; the Phoenicians received it from the Jews, and the Greeks from the Phoenicians." The 2nd century BCE Egyptian Jewish writer Artapanus attributed hieroglyphics to Moses. According to the 2nd century BCE Samaritan writer Ps.-Eupolemus and Artapanus, astrology and astronomy originated with Abraham, who taught these disciplines and other tools of culture to the Jews, Phoenicians, and Egyptians. They, in turn, transmitted these arts to the Greeks. Philo in On Abraham stresses Abraham's expertise as a teacher. (Encyc. Judaica, Vol 6.964-65; Gruen, 146-51, 157, 294; Grant, 77; Philo, XI.52) At sigma 295, Seth is credited with the invention of the alphabet; Greek legend named Cadmus or Linus as the one who introduced the alphabet to Greece (gamma 416, kappa 21, kappa 22, lambda 568). See also phi 787.
[10] The reference recalls א aleph as the initial letter of ʾelohīm, the most frequent generic name for God in the OT, used about 2,500 times--but a distant second to the unspoken covenant name YHWH (Yahweh), which occurs some 6,800 times (Perdue, 685-86). Cf. alpha 1445.
[11] A reference to Philo's *bi/os politikou= o(/per e)sti peri\ *)iwsh/f (Colson, Philo Vol VI, 140ff.)
[12] Adapted from Jerome's On Illustrious Men (11): h)\ *pla/twn filwni/zei h)\ *fi/lwn platwni/zei ("Either Plato philonizes or Philo platonizes.") Cf. phi 448 and Photius, Bibliotheca 86b 25.
[13] Abraham's grandfather (Genesis 11:22). Seruch in the LXX, שרוג śerūḡ in Hebrew. See also sigma 253.
[14] Abraham's father (Genesis 11:24). Tharra (*qa/rra, *qarra/) or Tharrha (*qa/r)r(a) (Hatch, Concordance, Appendix 1, 71; Brenton, 13); in Hebrew תרח Teraḥ. From the Chronicon of George the Monk, 92.11-12; cf. Malalas 55.5-6.
[15] The Midrash sets Abraham's rejection of idolatry at age 13 (Encyc. Judaica, 4.244). From here to "teacher to the Egyptians," the Suda's source is the Chronicon of George the Monk, 93.16 - 95.17.
[16] On God as "He who is," see omicron 438, omega 105.
[17] cf. Philo, On Abraham XIV.62.
[18] The call in Genesis 12:1-5 brings Abraham from Haran (חרן) to Canaan (כנען). The Suda adheres to Philo, On Abraham, XIV. 67: metani/statai...a)po\ th=s *xaldai/wn gh=s...e)is th\n *xarrai/wn gh=n.
[19] Philo shows a)delfidou=s, as at On Abraham, XXXVII.212, rather than the Suda's potentially ambiguous a)neyio/s for nephew (see LSJ s.v. at web address 4).
[20] On Abimelech, see alpha 45.
[21] The affliction cured in Genesis 20:17-18 is unspecified for Abimelech, but clearly is sterility for the female members of his house. Josephus, Antiquities of the Jews 1.208 (web address 5) relates that a "dangerous distemper" (Whiston trans.) afflicted Abimelech. For other traditions, see EncycJudaica, 2.76.
[22] Genesis 14:14-18; the Suda's source is the Chronicon of George the Monk, 100.17-26; 101.5-7.
[23] See Hebrews 7:3 (web address 6). In the Suda, see mu 544, mu 545, mu 546.
[24] The Greek mainly uses Abraam (אברהם ʾAḇraham) to this point, but here Abram (אברם), his pre-covenant name (Genesis 17:5).
[25] Genesis 15:5-6. The statement "and he believed God and God reckoned it to him as righteousness" appears also in Romans 4:3 (web address 7), Galatians 3:6 (web address 8), and James 2:23 (web address 9). A more idiomatic and semantically precise translation of the Hebrew (והאמין בה' ויחשבה לו צדקה weheʾemīn bah' wayyaḥšeḇeha lō ṣedaqah) reads: "And because he put his trust in the Lord, He reckoned it to his merit" (Plaut, 146). This version takes into interpretive account the imperfective waw consecutive (consequential) (Kautzsch, 111.l).
[26] Ismael (Ishmael) appears in the Suda at iota 644, but with a gloss that belongs to Isaak.
[27] Genesis 17:15. Also as *sa/r)r(a or Sarrha (Brenton, 18). The Hebrew covenant name change is Sarai to Sarah (both meaning Princess).
[28] Isaac (יצחק yiṣḥaq) from the Hebrew meaning "he (Abraham) laughed" in Genesis 17:17, and puns Sarah's תצחק tiṣḥaq ("she laughed") in Genesis 18:12. (Kohlenberger, Vol 1, 37, 39; Anderson, 182) In the Suda, see iota 606 (mostly taken from this entry).
[29] This adjectival derivative of Abraham's name appears in 4 Maccabees 9:21 LXX. The gloss replicates, apart from word order, one in Photius; cf. Synagoge alpha17, Hesychius alpha181.
References:
Anderson, A.W. Understanding the Old Testament. Englewood Cliffs: Prentice-Hall, 1966
Attridge, H.W. "The Letter to the Hebrews" in The HarperCollins Study Bible (NRSV). New York: HarperCollins, 1993
Brenton, L.C.L. The Septuagint with Apocrypha. Peabody: Henrickson, 1999 (reprint of 1851 edn.)
Colson F.H., Philo (Vol VI), Loeb Classical Library. Cambridge: Harvard University, 1994
Encyclopaedia Judaica. Jerusalem: Encyclopaedia Judaica, 1973
Grant, M. From Alexander to Cleopatra: The Hellenistic World. New York: Charles Scribners' Sons, 1982
Gruen, E.S. Heritage and Hellenism: The Reinvention of Jewish Tradition. Berkeley: University of California, 1998
Hatch, E., Redpath, H.A., and Muraoka, T. A Concordance to the Septuagint. Grand Rapids: Baker Books, 1998
Kautzsch, E. Gesenius' Hebrew Grammar. Oxford: Clarendon, 1910
Keck, L.E. "The Letter of Paul to the Romans" in The HarperCollins Study Bible (NRSV). New York: HarperCollins, 1993
Kohlenberger, J.R. The Interlinear NIV Hebrew-English Old Testament. Grand Rapids: Zondervan, 1987
Perdue, L.G. "Names of God in the Old Testament" in Harper's Bible Dictionary. San Francisco: Harper & Row, 1985
Plaut, W.G. The Torah: Genesis, A Modern Commentary. New York: Union of American Hebrew Congregations, 1972
Smyth, H.W. Greek Grammar. Cambridge: Harvard University, 1984
Whiston, W. The Works of Josephus. Peabody: Hendrickson, 1987 (reprint of 1736 edn.)
Associated internet addresses:
Web address 1,
Web address 2,
Web address 3,
Web address 4,
Web address 5,
Web address 6,
Web address 7,
Web address 8,
Web address 9
Keywords: aetiology; biography; children; Christianity; chronology; definition; dialects, grammar, and etymology; dreams; food; gender and sexuality; geography; historiography; history; law; medicine; religion; science and technology; women
Translated by: Anne Mahoney on 20 August 1998@17:54:17.
Vetted by:
Craig Miller (Under editorial review as of this date) on 6 January 2002@08:24:02.
Craig Miller (Modified translation) on 24 January 2002@19:18:31.
Craig Miller on 25 January 2002@00:26:38.
Craig Miller (Notes added. Additional work pending.) on 25 January 2002@00:29:41.
Craig Miller on 25 January 2002@01:17:54.
Craig Miller (Added bibliography, keywords; changed status) on 25 January 2002@22:21:22.
Craig Miller (Cosmetics) on 25 January 2002@22:51:36.
Craig Miller on 25 January 2002@22:54:34.
Craig Miller on 25 January 2002@23:13:26.
Craig Miller on 4 June 2002@20:45:55.
Craig Miller on 19 June 2002@19:13:42.
Raphael Finkel (Added Hebrew words; minor cosmetics.) on 31 October 2002@10:38:39.
Raphael Finkel (More Hebrew, cosmetics.) on 18 December 2002@10:58:21.
Craig Miller (Additional cosmetics) on 17 May 2003@19:07:49.
David Whitehead (another keyword) on 2 October 2005@08:20:23.
David Whitehead (another keyword) on 16 November 2005@07:49:08.
Jennifer Benedict (added 15 links) on 25 March 2008@11:50:57.
Catharine Roth (references, cosmetics) on 10 April 2008@16:09:00.
Catharine Roth (cosmetics) on 10 April 2008@20:15:09.
Catharine Roth (tweaked translation, pruned notes, added cross-references) on 11 April 2008@12:30:02.
Catharine Roth (adjusted note numbers; more tweaks) on 11 April 2008@14:18:11.
William Hutton (augmented n. 29) on 17 July 2009@17:14:18.
David Whitehead (tweaks and cosmetics) on 21 December 2011@07:16:50.
Catharine Roth (upgraded links, other tweaks) on 22 December 2011@19:00:49.
Catharine Roth (tweaked note and links) on 11 November 2013@01:26:27.
Raphael Finkel (Converted Romanization of Hebrew to ISO 259.) on 7 August 2014@14:27:02.
Catharine Roth (coding) on 11 August 2014@00:14:27.
David Whitehead (coding) on 15 August 2015@07:33:55.
Catharine Roth (betacode typo) on 2 October 2018@02:07:40.

Headword: Abrônos bios
Adler number: alpha,98
Translated headword: Abron's life
Vetting Status: high
Translation:
[sc. A proverbial phrase] In reference to those who live extravagantly; for Abron became rich among the Argives. Or also from the [adjective] habros ["delicate"].[1]
Also [sc. attested is the adjective] Abroneios ["Abronian"].[2]
Greek Original:
Abrônos bios: epi tôn polutelôn: Abrôn gar par' Argeiois egeneto plousios. ê kai apo tou habrou. kai Abrôneios.
Notes:
[1] cf. Zenobius 1.4.
[2] Attested here only.
Keywords: aetiology; biography; daily life; dialects, grammar, and etymology; economics; ethics; geography; proverbs
Translated by: Anne Mahoney on 26 August 1998@19:47:19.
Vetted by:
William Hutton (Cosmetics, added keyword, set status) on 1 February 2001@22:55:06.
David Whitehead (added notes and keywords; cosmetics) on 24 April 2002@03:46:57.
David Whitehead (more keywords; tweaks) on 21 December 2011@06:44:57.

Headword: Abudênon epiphorêma
Adler number: alpha,100
Translated headword: Abydene dessert, Abudene dessert
Vetting Status: high
Translation:
Whenever something unpleasant happens as a result of someone having shown up at the wrong time, we are accustomed to call it an "Abydene dessert." This is because the people of Abydos,[1] whenever they entertain a fellow-citizen or a foreigner, bring their children around to be admired after the ointments and the crowns. Those in attendance are disturbed by both the nurses clamoring and the children screaming. Hence it has become customary to say the foregoing.[2]
Greek Original:
Abudênon epiphorêma: hotan akairôs tinos epiphanentos aêdia tis êi, eiôthamen legein Abudênon epiphorêma. dia to tous Abudênous, hotan tina tôn politôn ê xenôn hestiôsi, meta to muron kai tous stephanous ta paidia peripherein philêthêsomena. tôn te tithênôn thorubousôn tôn te paidiôn kekragotôn enochleisthai tous parontas. aph' hou eithistai legein to prokeimenon.
Notes:
[1] A city on the Asiatic shore of the Hellespont: see alpha 101.
[2] See also Zenobius 1.4 and other paroemiographers. For a different explanation (involving taxes and harbor dues) see Athenaeus, Deipnosophists 14.641A [14.47 Kaibel], citing Aristeides, On Proverbs.
Keywords: aetiology; children; dialects, grammar, and etymology; economics; ethics; food; geography; imagery; proverbs; women
Translated by: Anne Mahoney on 25 August 1998@19:00:52.
Vetted by:
Eric Nelson on 31 December 1999@22:59:16.
David Whitehead (modified translation; added note) on 11 January 2001@07:21:18.
David Whitehead (added another note) on 11 January 2001@07:58:10.
David Whitehead (another keyword) on 16 November 2005@07:49:41.
Jennifer Benedict (title tags, cosmeticule) on 25 March 2008@23:59:40.
David Whitehead (more keywords; tweaks) on 21 December 2011@06:54:39.
David Whitehead on 16 August 2013@07:30:33.
David Whitehead (tweaked a ref) on 14 January 2015@03:15:50.

Headword: Agatha
Adler number: alpha,108
Translated headword: goods, goodies
Vetting Status: high
Translation:
Xenophon used the word of foodstuffs and drinks which bring enjoyment and good cheer.[1]
Also [sc. attested is the phrase] "Good Things Kilikon" - with "has" omitted. Kilikon [is] a proper name. He was wealthy.[2]
Greek Original:
Agatha: epi tôn pros apolausin kai euôchian sitiôn kai potôn echrêsato Xenophôn têi lexei. kai Agatha Kilikôn, leipei to echei. Kilikôn de onoma kurion. euporos de ên.
Notes:
[1] Xenophon, Anabasis 4.4.9 (web address 1 below).
[2] This is only one possible explanation of the proverbial phrase. For another, probably better one - with another version of the name (Killikon: apparently authentic, as it derives from Aristophanes, Peace 363 [web address 2 below]) - see kappa 1610; but note also kappa 223 and pi 2040 on "Kallikon".
Associated internet addresses:
Web address 1,
Web address 2
Keywords: aetiology; biography; daily life; definition; economics; ethics; food; historiography; proverbs
Translated by: David Whitehead on 10 February 2001@09:14:18.
Vetted by:
William Hutton (Cosmetics, added links, set status) on 8 June 2001@01:15:16.
David Whitehead (added keywords) on 17 September 2002@05:00:27.
Jennifer Benedict (cosmetics) on 26 March 2008@00:19:27.
David Whitehead (another keyword; cosmetics) on 27 March 2008@07:18:17.
David Whitehead (more keywords) on 22 December 2011@03:59:55.
Catharine Roth (upgraded links) on 23 December 2011@18:41:14.

Headword: Agêsagoras
Adler number: alpha,228
Translated headword: Agesagoras
Vetting Status: high
Translation:
Proper name.
Greek Original:
Agêsagoras: onoma kurion.
Note:
It looks Spartan, but is not attested as such. See, rather, theta 51.
Keywords: biography; definition; geography
Translated by: Nathan Greenberg ✝ on 24 November 1998@14:09:52.
Vetted by:
David Whitehead (added note and keyword; cosmetics) on 6 February 2001@10:41:57.
David Whitehead (augmented note) on 14 April 2004@06:33:07.
David Whitehead on 1 August 2011@08:18:10.
David Whitehead (another keyword) on 9 April 2015@03:15:00.

Headword: Ankura
Adler number: alpha,257
Translated headword: Ankyra, Ancyra, Ankara
Vetting Status: high
Translation:
A city.[1] See under Galatai.[2]
Greek Original:
Ankura: polis: zêtei en tôi Galatai.
Notes:
OCD(4) p.84.
[1] As 'Ankara', the capital of present-day Turkey. The city lies in the northwestern part of Anatolia, about 125 miles south of the Black Sea. According to Pausanias (1.4), Ankyra was founded by Midas. Stephanus of Byzantium s.v. Ankyra ( = Apollonius of Aphrodisias FGrH 740 F14) traces the name of the city to the anchors (ankyra) captured by the Galatians when they defeated the Ptolemaic navy in the Black Sea in the 260s BCE. However, since the city was called Ankyra when Alexander the Great visited it (Arrian Anabasis 2.4.1), Stephanus' report is obviously incorrect.
[2] gamma 21. ['Galatai' is Adler's own emendation of the unsatisfactory paradosis here.] See also alpha 259.
Keywords: aetiology; definition; dialects, grammar, and etymology; geography; historiography; military affairs
Translated by: Roger Travis on 4 October 2000@12:00:31.
Vetted by:
David Whitehead (added notes, bibliography, keyword; cosmetics) on 6 February 2001@11:03:10.
Mehmet Fatih Yavuz (augmented notes) on 18 October 2008@17:38:51.
Catharine Roth (cosmetics) on 19 October 2008@01:32:52.
David Whitehead (more keywords; cosmetics) on 19 October 2008@04:01:30.
David Whitehead (cosmetics) on 1 August 2011@08:23:10.
David Whitehead (expanded n.2) on 28 March 2014@06:37:23.
David Whitehead (updated a ref) on 30 July 2014@02:41:33.

Headword: Agonôn choôn
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:
Agonôn choôn. diphoreitai ho Theologos phêsi: toutesti tôn epi tois nekrois cheomenôn kai dia touto agonôn. kai Agonia, hê aphoria. tên Artemin mênisai kai metelthein dikaiousan autên gês agoniai.
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.
Associated internet address:
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:
William Hutton (Raised status) on 12 February 2001@19:54:21.
David Whitehead (cosmetics) on 16 July 2001@08:08:46.
David Whitehead (modified headword and translation; augmented note 2) on 14 April 2004@07:29:21.
David Whitehead (tweak) on 25 July 2006@07:01:45.
David Whitehead (another x-ref; more keywords; cosmetics) on 5 January 2012@09:03:04.
Catharine Roth (updated reference in note 4) on 29 January 2012@22:33:54.
David Whitehead (expanded n.1; cosmetics) on 9 April 2015@08:51:08.

Headword: Adrasteia Nemesis
Adler number: alpha,523
Translated headword: Adrasteian Nemesis, Nemesis of Adrastos
Vetting Status: high
Translation:
[sc. So called because] from her, someone could not run away [a)podra/seien].[1]
"Adrasteian Nemesis follows him, avenging haughty and unrestrained words."[2]
So Adrasteian Nemesis [is named] from Adrastos.[3] [sc. It is a proverbial phrase] in reference to those first experiencing good fortune but later bad; for of the descendants of those who campaigned against [the] Thebans, only Aigialeus son of Adrastos was killed.[4]
Greek Original:
Adrasteia Nemesis: hên ouk an tis apodraseien. Adrasteias autôi Nemesis timôros huperonkôn kai achalinôn logôn êkolouthêsen. Adrasteia oun Nemesis, apo Adrastou. epi tôn proteron men eudaimonêsantôn, husteron de dustuchêsantôn: tôn gar apogonôn Thêbaiois epistrateusantôn, monos Aigialeus apôleto Adrastou pais.
Notes:
See also alpha 524.
[1] Same etymology in Photius and other lexica.
[2] Aelian fr. 227 Domingo-Forasté (228 Hercher).
[3] For this and what follows cf. Zenobius 1.30 and other paroemiographers.
[4] After relating the story of Adrastus's exceptional survival during the attack on Thebes, Libanius (Narration 10 [Foerster vol. 8, pp. 40-41]) adds that "This then seemed to come about in this way as a result of divine retribution. And the Greeks immediately honor Nemesis with a temple, addressing the goddess as Adrasteia." For the temple to Adrasteia Nemesis, see Strabo 13.1.13.
Reference:
On Nemesis in general, both goddess and abstract concept, see OCD(4) s.v. (p.1006)
Keywords: aetiology; daily life; dialects, grammar, and etymology; ethics; military affairs; mythology; proverbs; religion
Translated by: Jennifer Benedict on 17 March 2001@00:07:36.
Vetted by:
David Whitehead (modified translation; added notes, bibliography, keyword) on 17 March 2001@08:15:51.
Craig Gibson on 5 November 2003@17:27:33.
Catharine Roth (cosmetics, keyword) on 9 June 2007@01:23:45.
David Whitehead (augmented notes and keywords; tweaks and cosmetics) on 11 January 2012@09:01:33.
Catharine Roth (updated reference in note 2) on 3 February 2012@01:13:11.
David Whitehead (updated a ref) on 30 July 2014@03:08:52.
David Whitehead on 26 April 2015@04:31:09.

Headword: Adrasteia
Adler number: alpha,524
Translated headword: Adrasteia
Vetting Status: high
Translation:
Some say she is the same thing as Nemesis, and that she took the name from a particular king, Adrastos. Alternatively from the ancient Adrastos who suffered divine wrath [nemesis] for his boasts against the Thebans, who had established a shrine of Nemesis, which after these things acquired the name Adrasteia. Demetrius of Scepsis says that Adrasteia is Artemis, [sc. in a cult] established by one Adrastos.[1] Antimachus says: "there is a certain great goddess Nemesis, who apportions out all these things to the blessed; Adrestos was the first to set up an altar for her by the flowing river [Asopus]."[2] Some, however, add that she is different from Nemesis herself: so Menander and Nicostratus.[3]
Greek Original:
Adrasteia: hoi men tauton têi Nemesei legousi, labein de tounoma para Adrastou tinos basileôs. ê apo Adrastou tou palaiou, nemesêthentos eph' hois tôn Thêbaiôn katêlazoneusato, hidrusamenôn hieron Nemeseôs, ho meta tauta prosêgoreuthê Adrasteia. Dêmêtrios de ho Skêpsios Artemin phêsin einai tên Adrasteian apo Adrastou tinos hidrumenên. ho de Antimachos legei: esti tis Nemesis megalê theos, hê tade panta pros makarôn elache, bômon de hoi eisato prôtos Adrêstos potamoio para rhoon. enioi mentoi hôs diapherousan sunkatalegousin autêi têi Nemesei, hôs Menandros kai Nikostratos.
Notes:
See already alpha 523. The present entry derives from Harpokration s.v. *a)dra/steian (sic: accusative case).
[1] Demetrius of Scepsis [on whom see generally OCD(4) s.v. Demetrius(12), p.433] fr. 18 Gaede.
[2] Antimachus of Colophon (alpha 2681) fr. 43 Wyss.
[3] Menander fr. 321 Kock, 266 Koerte, now 226 Kassel-Austin; Nicostratus fr. 37 Kock, now 35 Kassel-Austin.
Keywords: aetiology; comedy; geography; mythology; poetry; religion
Translated by: Jennifer Benedict on 18 March 2001@18:09:25.
Vetted by:
David Whitehead (modified translation; augmented notes; added keywords) on 19 March 2001@05:46:17.
David Whitehead (more keywords; tweaks and cosmetics) on 20 July 2011@05:36:04.
David Whitehead (updated a ref) on 30 July 2014@03:10:49.
David Whitehead on 30 December 2014@10:46:06.

Headword: Aeton kantharos maieusomai
Adler number: alpha,574
Translated headword: I a dung-beetle will hatch an eagle
Vetting Status: high
Translation:
[sc. A proverbial phrase] in reference to those avenging themselves on their betters, with whom the bad thing started. For it is said that the dung-beetle steals the eggs of the eagle.
Greek Original:
Aeton kantharos maieusomai: epi tôn timôroumenôn tous meizonas prokatarxantas kakou. legetai gar ta ôa tou aetou aphanizein ho kantharos.
Notes:
Proverbial in Hesychius (alpha1818) and Photius, as well as several of the pareoemiographic collections (e.g. Mantissa Proverbiorum 1.2).
These entries stem in the most immediate sense from Aristophanes, Lysistrata 695 (ai)eto\n ti/ktona ka/nqaro/s se maieu/somai), but the Aesopic fable of the beetle avenging the loss of its young by breaking the eagle's eggs predates that: already well-known enough to be referred to in passing at Wasps 1448; see also Peace 129ff (with scholia), and Henderson [below] p.161.
Reference:
Aristophanes, Lysistrata, edited with introduction and commentary by Jeffrey Henderson (Oxford 1987)
Keywords: aetiology; comedy; daily life; ethics; food; proverbs; zoology
Translated by: Jennifer Benedict on 16 March 2001@17:27:56.
Vetted by:
David Whitehead (modified translation; cosmetics) on 17 March 2001@05:55:37.
David Whitehead (tweaked tr; augmented note and keywords) on 16 August 2006@07:21:13.
David Whitehead (tweaks) on 12 January 2012@06:11:50.
Catharine Roth (coding) on 30 December 2014@00:15:09.
David Whitehead (augmented note and keywords) on 29 April 2015@08:40:23.

Headword: Aei tis en Kudônos
Adler number: alpha,642
Translated headword: always someone at Kydon's
Vetting Status: high
Translation:
[sc. A proverbial phrase] in reference to those who are hospitable and ready to receive [guests]; inasmuch as Kydon the Corinthian was very hospitable.
Greek Original:
Aei tis en Kudônos: epi tôn philoxenôn kai pros hupodochên hetoimôn: paroson Kudôn Korinthios philoxenotatos egeneto.
Note:
Zenobius 2.42, etc.; again at tau 654, and see also kappa 2618.
Keywords: aetiology; biography; daily life; ethics; geography; proverbs
Translated by: Jennifer Benedict on 16 March 2001@22:29:33.
Vetted by:
David Whitehead (modified translation; added note and keyword) on 17 March 2001@07:21:00.
David Whitehead (tweaked headword; augmented notes) on 15 August 2006@04:53:41.
David Whitehead (more keywords; tweaks) on 12 January 2012@10:37:50.
David Whitehead (another x-ref) on 19 January 2014@07:12:47.

Headword: Aïdos kunê
Adler number: alpha,675
Translated headword: Hades' dog-skin [helmet]
Vetting Status: high
Translation:
A proverb[1] [directed] toward those concealing themselves with certain devices. For such was the dog-skin [helmet] of Hades, which Perseus used when he cut the throat of the Gorgon.[2]
Greek Original:
Aïdos kunê: paroimia pros tous epikruptontas heautous dia tinôn mêchanêmatôn. toiautê gar hê tou Haidou kunê, hêi Perseus chrêsamenos tên Gorgona edeirotomêsen.
Notes:
See also alpha 676. A "helmet" of the kind in question allegedly owed its name to being made of dogskin.
[1] Zenobius 1.41.
[2] cf. generally gamma 390.
Keywords: aetiology; clothing; daily life; mythology; proverbs; trade and manufacture; zoology
Translated by: Jennifer Benedict on 16 March 2001@20:55:04.
Vetted by:
David Whitehead (modified headword and translation; added note and keywords) on 17 March 2001@06:44:15.
David Whitehead (augmented notes and keywords; tweaks and cosmetics) on 17 March 2008@08:17:58.
Jennifer Benedict (tweak to notes) on 17 March 2008@10:02:52.
David Whitehead (another keyword; tweaks) on 13 January 2012@08:51:38.

Headword: Athênaiôn dusboulia
Adler number: alpha,732
Translated headword: Athenians' ill-counsel
Vetting Status: high
Translation:
[sc. A proverbial phrase] in reference to those who prosper against expectations and undeservedly.[1]
For taking decisions badly is practiced by Athenians; Athena offers to turn that which has been decided badly to good; and this was a local saying. Also Eupolis [writes]: "better to be prosperous than to think well."[2] And Aristophanes in Clouds [writes]: "for they say that ill counsel comes to this city, but in whatever things you err, the gods will turn them for the better".[3]
The Athenians are said to be autochthonous, [as are] Arcadians and Aeginetans and Thebans, either since they were the first to work the soil [chthon], namely the earth, or on account of their not being incomers.[4]
Greek Original:
Athênaiôn dusboulia: epi tôn par' elpidas kai anaxiôs eutuchountôn. to gar kakôs bouleuesthai Athênaiois êskêto: tên de Athênan paraschein to kakôs bouleuthen apoklinai kalôs: kai ên touto legomenon epichôrion. kai Eupolis: hôs eutuchein mallon ê kalôs phronein. kai Aristophanês Nephelais: phasi gar dusboulian têide têi polei proseinai. tauta mentoi tous theous hatt' an humeis examartête, epi to beltion trepein. hoti autochthones hoi Athênaioi elegonto kai Arkades kai Aiginêtai kai Thêbaioi, ê epei tên chthona, êtoi tên gên, argên ousan prôtoi eirgasanto, ê dia to mê einai autous epêludas.
Notes:
[1] Mantissa Proverbiorum 1.3. (For 'ill-counsel' alone, see delta 1601.)
[2] Eupolis fr. 205 Kock, now 219 K.-A.
[3] Aristophanes, Clouds 587-9 (web address 1 below), with scholion; cf. gamma 195.
[4] This additional material, inappropriate here, comes from alpha 4536.
Associated internet address:
Web address 1
Keywords: aetiology; agriculture; comedy; daily life; dialects, grammar, and etymology; ethics; geography; history; proverbs; religion
Translated by: Jennifer Benedict on 5 November 2000@21:07:57.
Vetted by:
David Whitehead (modified headword, translation, keywords; added note; cosmetics) on 6 November 2000@04:49:26.
David Whitehead (more keywords; cosmetics) on 9 October 2005@11:16:31.
David Whitehead (augmented notes and keywords; cosmetics) on 14 May 2006@06:38:05.
David Whitehead (tweaks) on 20 January 2012@04:15:23.
Catharine Roth (upgraded link) on 21 January 2012@01:26:43.
Catharine Roth (coding) on 30 December 2014@00:16:09.
David Whitehead on 30 December 2014@02:57:21.
David Whitehead on 31 December 2014@03:06:19.
David Whitehead (another x-ref) on 1 May 2015@10:14:10.

Headword: Akadêmia
Adler number: alpha,774
Translated headword: Academy
Vetting Status: high
Translation:
A place of exercise in Athens, a wooded suburb in which Plato used to spend his time; named after Hekademos, a hero. It was formerly called the Hecademy, [spelled] with epsilon.[1]
Aristophanes in Clouds [writes]: "but going down into the Academy, you will run crowned with pale reeds under the sacred olives with a sound-minded age-mate, smelling of bindweed and quietude and the bright falling leaves, delighting in the season of spring, when the plane tree whispers to the elm."[2]
Greek Original:
Akadêmia: gumnasion en Athênais, proasteion alsôdes en hôi dietribe Platôn, apo Hekadêmou tinos hêrôos onomasthen. proteron de dia tou e Hekadêmia ekaleito. Aristophanês Nephelais: all' eis Hekadêmian katiôn, hupo tais moriais apothrexeis stephanôsamenos kalamôi leukôi meta sôphronos hêlikiôtou, milakos ozôn kai apragmosunês kai leukês phullobolousês, êros en hôrai chairôn, hopot' an platanos pteleai psithurizêi.
Notes:
See also alpha 775, and generally OCD(4) pp.2 ('Academy') and 638 ('gymnasium').
[1] From Diogenes Laertius 3.7-8 (= schol. Demosth. 24.114); cf. epsilon 338. See also (e.g.) Pausanias 1.29.2, 1.30.1-3.
[2] Aristophanes, Clouds 1005-1008; cf. alpha 3682, mu 1058, mu 1248.
References:
Baltes, Matthias. "Plato's School, the Academy," Hermathena 155 (1993) 3-26
Dancy, R.M. Two Studies in the Early Academy (SUNY Press, New York: 1991)
Dorandi, T. "Four Testimonia on the Academy," Classical Quarterly 38 (1988) 576-578
Keywords: aetiology; athletics; biography; botany; comedy; definition; dialects, grammar, and etymology; geography; imagery; philosophy; religion
Translated by: Jennifer Benedict on 13 January 2000@00:44:18.
Vetted by:
David Whitehead (modified translation, augmented notes and bibliography) on 19 September 2000@05:09:45.
David Whitehead (augmented notes and keywords; cosmetics) on 23 May 2002@05:48:43.
Elizabeth Vandiver (Added italics) on 28 September 2005@18:15:54.
David Whitehead (tweaked tr) on 22 July 2009@03:35:24.
David Whitehead (more keywords; cosmetics) on 22 January 2012@08:00:19.
David Whitehead (updated a ref) on 30 July 2014@03:40:46.
Catharine Roth (tweaked translation) on 27 November 2016@22:39:55.

Headword: Akadêmia
Adler number: alpha,775
Translated headword: Academy
Vetting Status: high
Translation:
Three gymnasia existed [sc. in Athens]:[the] Lykeion, [the] Kynosarges, [and the] Academy.[1] [sc. The last of these] was named from Akademos who had dedicated it.
And in the neuter [it is] Akademeon. The term Akademia means the school of friends.[2]
Greek Original:
Akadêmia: tria hupêrchon gumnasia, Lukeion, Kunosarges, Akadêmia. eklêthê de apo tou kathierôsantos auto Akadêmou. kai oudeterôs Akadêmeon. legetai de Akadêmia hê tôn philôn diatribê.
Notes:
See already alpha 774, inc. notes and bibliography. The present entry begins by reproducing Harpokration s.v.
[1] Again at gamma 480.
[2] T. Dorandi [see bibliography to previous entry] confirms J. Glucker's rehabilitation of Aemilius Portus' correction of 'school of philoi' to 'school of philosophers' and cites by way of confirmation a scholion on Aristophanes, Clouds 1005 (p. 195 Holwerda). A simple misunderstanding of a scribal abbreviation appears to be the cause of the error.
Keywords: aetiology; dialects, grammar, and etymology; geography; history; mythology; philosophy; religion
Translated by: Jennifer Benedict on 13 January 2000@00:42:12.
Vetted by:
David Whitehead (modified translation; other cosmetics) on 29 September 2000@10:41:15.
David Whitehead (added keywords; cosmetics) on 23 May 2002@05:54:00.
Tony Natoli (Added note and keyword.) on 7 March 2008@03:44:56.
David Whitehead (augmented notes and keywords) on 20 July 2011@06:57:17.
Catharine Roth (coding) on 3 May 2015@23:29:11.

Headword: Akamantis kai Akamas
Adler number: alpha,791
Translated headword: Akamantis and Akamas, Acamantis and Acamas
Vetting Status: high
Translation:
[sc. Akamantis is] one of the ten [Athenian] tribes, [named] from Akamas the son of Theseus [1].
Greek Original:
Akamantis kai Akamas: mia tôn deka phulôn apo Akamantos tou Thêseôs.
Notes:
Abbreviated from Harpokration s.v. Akamantis.
[1] cf. Pausanias, Description of Greece 1.5.2. For Theseus see theta 364.
Reference:
OCD(4) s.v. 'Acamas' and 'eponymoi'
Keywords: aetiology; constitution; definition; mythology
Translated by: Jennifer Benedict on 17 January 2000@05:28:33.
Vetted by:
David Whitehead (modified translation; augmented notes and bibliography) on 19 September 2000@05:17:59.
David Whitehead (augmented notes and keywords; cosmetics) on 24 June 2011@08:55:40.
David Whitehead (updated refs) on 30 July 2014@03:42:19.

Headword: Akkizomenos
Adler number: alpha,878
Translated headword: acting coyly, being prudish, toying
Vetting Status: high
Translation:
[Meaning one who is] dissembling, acting female, or pretending, from some stupid woman who was named Akko.[1] It also signifies the man saying something but pretending not to want to.
And Aelian [writes]: "she was judged second to none of those amazed by the songs, and given, of course, that she was not inexperienced in amatory trickery, she was flirting when the opportunity arose and leading the man naturally on to jealousy".[2]
And [there is] a proverb: a Scythian toying with the donkey. In reference to those ostensibly nauseated but in fact avid. For someone who had seen a dead donkey said to a Scythian who was present "some meal, Mr Scythian!". He was disgusted, but subsequently (?)prepared it for eating.[3]
Also [sc. attested is the related noun] a)kkismou/s ["pruderies"], [meaning] affectations.[4]
For folly [is] also [called] a)kkismo/s.
Greek Original:
Akkizomenos: prospoioumenos, gunaikizomenos, ê môrainôn, apo tinos gunaikos môras, hêtis ekaleito Akkô. sêmainei de kai ton legonta ti prospoieisthai mê ethelein. kai Ailianos: oudenos te tôn ep' aismasi thaumazomenôn ekrithê deutera, hate dê ouk apeiros erôtikês periergias akkizomenê sun kairôi kai pros zêlotupian euphuôs agousa ton andra. kai paroimia: Akkizomenos Skuthês ton onon. epi tôn bdeluttomenôn logôi, ergôi de ephiemenôn. idôn gar tis nekron onon ephê pros Skuthên paronta, deipnon ti, ô Skutha. ho de emusaxato men, husteron de eponeito. kai Akkismous, prospoiêseis. Akkismos gar kai hê môria.
Notes:
The headword is present participle, masculine nominative singular, of a)kki/zomai, presumably extracted from the proverb mentioned later in the entry.
[1] See alpha 946.
[2] Part of Aelian fr. 126e Domingo-Forasté (123 Hercher); cf. upsilon 35.
[3] cf. delta 357, omicron 695, sigma 704, tau 764.
[4] Accusative plural, with the same or similar glossing in other lexica; evidently quoted from somewhere.
Keywords: aetiology; daily life; definition; dialects, grammar, and etymology; ethics; food; gender and sexuality; geography; proverbs; women; zoology
Translated by: Jennifer Benedict on 20 February 2000@22:45:36.
Vetted by:
David Whitehead (modified headword and translation; added notes and keywords) on 25 January 2001@11:37:52.
David Whitehead (added note) on 23 April 2001@10:11:58.
David Whitehead (another x-ref; further keywords; cosmetics) on 24 May 2004@10:50:50.
David Whitehead (tweaks to headword and tr; augmented notes and keywords) on 21 May 2010@04:16:49.
David Whitehead (added primary note; more keywords; cosmetics) on 26 January 2012@04:01:10.
Catharine Roth (tweaks) on 28 January 2012@13:26:16.
Catharine Roth (updated reference in note 2) on 5 February 2012@02:23:16.
David Whitehead on 11 May 2015@10:57:54.

Headword: Akkô
Adler number: alpha,946
Translated headword: Akko, Acco
Vetting Status: high
Translation:
A woman lampooned for her stupidity. They say that when she was looking in a mirror once she began a conversation with her own reflection, as though it were someone else. This is the origin of the [verb] to akko-ize.[1] They say that she also knocked in a peg with a sponge.[2]
Greek Original:
Akkô: gunê epi môriai diaballomenê, hên phasin enoptrizomenên têi idiai eikoni hôs heterai dialegesthai. hothen kai to akkizesthai. tautên phasi kai spongôi pattalon krouein.
Notes:
Zenobius 1.53 and other paroemiographers.
[1] cf. alpha 878 (where in fact the principal idea is the pretence, rather than the reality, of stupidity etc.; see also LSJ s.v.).
[2] cf. sigma 953. Since pa/ttalos ('peg') is a euphemism for the membrum virile, a sexual connotation is not to be excluded, but there is no trace of it in other attestations of the phrase "pound a peg with a sponge", which is generally applied to efforts that are doomed to failure; cf. Mantissa Proverbiorum 2.88, Aristaenetus, Epistle 2.20.
Keywords: aetiology; biography; comedy; daily life; definition; proverbs; women
Translated by: William Hutton on 23 April 2001@07:23:42.
Vetted by:
David Whitehead (augmented note) on 23 April 2001@10:24:59.
David Whitehead (augmented notes and keywords) on 27 January 2012@06:40:58.
William Hutton (augmented n. 2) on 18 March 2014@15:42:35.
David Whitehead (cosmetics) on 19 March 2014@03:56:38.
David Whitehead (cosmetics) on 13 May 2015@11:17:58.

Headword: Akôdôniston
Adler number: alpha,947
Translated headword: unbelled
Vetting Status: high
Translation:
Meaning [something] untried, untested; for 'to bell' is to put to the test. It is derived from those who go around and use bells to test whether those who are stationed at the watchposts are awake. Some commentators say the word is derived from quails.[1]
Greek Original:
Akôdôniston: anti tou apeiraston, abasaniston: kôdônisai gar to diapeirathênai. metêktai de apo tôn peripolountôn kai kôdôsi diapeirômenôn, ei egrêgorasin hoi epi tais phulakais tetagmenoi. hoi de hupomnêmatistai apo tôn ortugôn phasi metêchthai tên lexin.
Notes:
See also delta 907, epsilon 546, kappa 1257.
[1] The scholia to Aristophanes, Lysistrata 485 (where, uniquely, this neuter singular adjective appears) elucidate: quails that could tolerate the sound of a bell would be good fighting birds. But other explanations were proffered besides the two given here: testing horses, testing fired pottery, and (cf. Frogs 723) testing money.
Keywords: aetiology; comedy; definition; dialects, grammar, and etymology; imagery; military affairs; science and technology; trade and manufacture; zoology
Translated by: William Hutton on 23 April 2001@00:22:50.
Vetted by:
David Whitehead (added note and keyword) on 23 April 2001@03:30:52.
David Whitehead (x-refs and more keywords; cosmetics) on 16 November 2006@06:08:21.
David Whitehead (more keywords; tweaks) on 27 January 2012@06:45:07.

Headword: Akron labe kai meson hexeis
Adler number: alpha,1011
Translated headword: seize the extremity and you will have the mean
Vetting Status: high
Translation:
[sc. A proverbial saying] in reference to things that are mysterious and difficult to understand.
Greek Original:
Akron labe kai meson hexeis: epi tôn dusphrastôn kai dusnoêtôn.
Note:
Abridged from Zenobius 1.57, who provides an aetiological explanation (from an oracle about the foundation of Aigina [Myth, Place]: alphaiota 53).
Keywords: aetiology; daily life; geography; history; proverbs; religion
Translated by: Jennifer Benedict on 5 March 2000@23:34:35.
Vetted by:
Catharine Roth (Modified translation.) on 20 April 2000@01:40:45.
Catharine Roth on 9 June 2000@01:46:57.
David Whitehead (added note and keyword) on 5 June 2002@08:02:49.
David Whitehead (cosmetics) on 1 February 2012@06:50:56.
David Whitehead (expanded note; more keywords) on 22 May 2015@10:25:49.

Headword: Aktê
Adler number: alpha,1036
Translated headword: Akte, Acte
Vetting Status: high
Translation:
In a particular sense a part of Attica by the sea; from where the Actite stone [sc. originates].[1] But they also used to use this name for [sc. the entirety of] Attica, some [deriving it] from a certain king Aktaion, others because most of the country is close to the sea.[2]
Greek Original:
Aktê: idiôs epithalattidios tis moira tês Attikês, hothen kai ho Aktitês lithos. ekaloun de houtôs kai tên Attikên, hoi men apo tinos Aktaiônos basileôs, hoi de dia to tên pleiô tês chôras epithalattion einai.
Notes:
Abridged from Harpokration s.v., an entry generated by Hyperides fr. 185 Jensen.
[1] From the Piraeus. See R.E. Wycherley, The Stones of Athens (Princeton 1978) 271.
[2] For the latter cf. generally alpha 1032, alpha 1035.
Keywords: aetiology; architecture; definition; dialects, grammar, and etymology; geography; mythology; rhetoric
Translated by: Catharine Roth on 13 April 2000@01:04:58.
Vetted by:
David Whitehead (cosmetics; augmented note) on 1 October 2000@09:37:16.
David Whitehead (augemnted notes and keywords; cosmetics) on 6 June 2002@07:22:04.
David Whitehead (more keywords; tweaks and cosmetics) on 24 June 2011@09:29:03.

Headword: Alla men ho Leukônos onos pherei, alla de Leukôn
Adler number: alpha,1064
Translated headword: some things Leukon's donkey carries (but) others Leukon
Vetting Status: high
Translation:
[no gloss]
Greek Original:
Alla men ho Leukônos onos pherei, alla de Leukôn.
Note:
The proverb appears in this form in Diogenianus 2.21, who explains it as applying to a mismatch between words and actions and adds an anecdote about an Athenian farmer of this name. (Other paroemiographers have variant versions: see e.g. Zenobius 1.74.)
Keywords: aetiology; agriculture; daily life; proverbs; zoology
Translated by: Jennifer Benedict on 29 March 2000@22:47:16.
Vetted by:
David Whitehead (added note and keywords) on 10 June 2002@06:39:32.
David Whitehead (tweaks) on 2 February 2012@08:32:33.
David Whitehead (expanded note) on 26 May 2015@08:43:30.

Headword: Aleuadai
Adler number: alpha,1150
Translated headword: Aleuadai, Aleuadae, Aleuads
Vetting Status: high
Translation:
The most noble men in Larissa of Thessaly, descended from a King Aleuas.
Greek Original:
Aleuadai: hoi en Larissêi tês Thessalias eugenestatoi, apo Aleuou basileôs to genos echontes.
Notes:
Same entry in other lexica, including Timaeus' Platonic Lexicon. From the scholia to Plato, Meno 70B, where the headword occurs.
cf. under epsilon 3952 and sigma 438, and see generally OCD(4) p.55.
Keywords: aetiology; biography; definition; dialects, grammar, and etymology; ethics; geography; history; philosophy
Translated by: Jennifer Benedict on 3 May 2000@12:09:58.
Vetted by:
David Whitehead (modified headword and translation; added bibliography) on 9 October 2000@09:06:50.
David Whitehead (added note and keywords; cosmetics) on 12 June 2002@07:35:47.
David Whitehead (expanded notes; more keywords; cosmetics) on 5 February 2012@05:22:26.
David Whitehead on 5 February 2012@05:22:52.
David Whitehead (updated a ref) on 30 July 2014@04:19:21.
Catharine Roth (coding) on 21 December 2014@23:29:09.
David Whitehead (another keyword) on 22 December 2014@03:15:21.

Headword: Alêthestera tôn epi Sagrai
Adler number: alpha,1173
Translated headword: truer things than those at Sagra
Vetting Status: high
Translation:
A proverb in reference to things that are true, but are not believed. For Sagra [is] a place in Lokris. Menander in Anatithemene mentions the proverb.[1] They say that the Epizephyrian Lokrians[2] were at war with the neighboring Krotoniates and asked the Lacedaemonians for an alliance. [The latter] said they had no army, but they would give them the Dioskouroi. The Lokrians, having interpreted the taunt as an omen, turned back their ship and begged the Dioskouroi to sail with them. And after they had won a victory that same day and sent word by messenger to Sparta, it was at first disbelieved; but once it had been found to be true, it was said of things that are perfectly true, but not believed.
So "truer things than those at Sagra" [is said] in reference to what is absolutely true. For it is said the word about the victory came on the same day from Italy to Sparta. Hence the story became a proverb in reference to truthful matters.[3]
Greek Original:
Alêthestera tôn epi Sagrai: paroimia epi tôn alêthôn men, ou pisteuomenôn de. Sagra gar topos tês Lokridos. memnêtai tês paroimias Menandros en Anatithemenêi. Lokrous de phasi tous Epizephurious, polemon echontas pros tous plêsiochôrous Krotôniatas aitêsai summachian tous Lakedaimonious. tôn de straton men ouk echein phêsantôn, didonai de autois tous Dioskourous: tous Lokrous oiônisamenous to kertomêthen tên te naun apostrepsai kai deêthênai tôn Dioskourôn sumplein autois. nikêsantôn de autôn authêmeron kai tês phêmês diangeltheisês eis Spartên to men prôton apistêthênai, epei de heurethê alêthê, epilegein tois alêthestatois men, ou pisteuomenois de. alêthestera oun tôn epi Sagrai, epi tôn panu alêtheuontôn. legetai gar tên peri tês nikês phêmên authêmeron apo Italias elthein eis tên Spartên. hothen kai eis paroimian exenechthênai ton logon epi tôn alêthinôn pragmatôn.
Notes:
The principal paragraph here is also in Photius, Lexicon alpha936 Theodoridis, with looser parallels elsewhere (including several of the paroemiographers).
[1] Menander fr. 34 Kock, 31 Koerte, now 32 K.-A.
[2] The qualifier makes it clear that we are dealing with Lokroi (sic) in the "toe" of Italy.
[3] cf. Zenobius 2.17.
Keywords: aetiology; comedy; daily life; geography; history; military affairs; proverbs; religion
Translated by: Jennifer Benedict on 9 May 2000@17:29:30.
Vetted by:
David Whitehead (modified translation; added notes and keywords) on 28 January 2001@10:04:27.
David Whitehead (added note and keyword; cosmetics) on 12 June 2002@09:38:20.
David Whitehead (another keyword; cosmetics) on 23 February 2011@10:09:10.
David Whitehead (tweaks) on 5 February 2012@08:09:30.
David Whitehead on 20 August 2013@06:21:35.
David Whitehead on 30 December 2014@10:48:38.
David Whitehead (cosmetics) on 10 April 2015@02:53:24.
Catharine Roth (coding) on 31 May 2015@00:34:46.

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