•r ^ b -'^^ ' a Γ Pitt Press Series LUCIANI SOMNIUM CHARON PISCATOR ET DE LUCTU CAMBRIDGE UNIVERSITY PRESS WAREHOUSE^ C. F. CLAY, Manager. Honiron: FETTER lane, E.C. (Slaggoto: 50, WELLINGTON STREET. i i Ϊ A * ♦ 'i.'i ..A... * A, ILeip^ig: F. A. BROCKHAUS. i^ifaj ϋοτίΐ: THE MACMILLAN COMPANY. aSombag πηΐϊ Calcutta: MACMILLAN AND CO., Ltd. [A// Rights re served, \ LUCIANI SOMNIUM CHARON PISCATOR ET DE LUCTU /— EDITED BY W Ε HEITLAND MA CAMBRIDGE: AT THE UNIVERSITY PRESS 1 90s First Edition^ October 1877. Reprinted November 1877, 1878 {twice), i88o, 1883, 1885, 1887, 1890, 1894, ^^95» 1896, 1905. THE GETTY Ct!i!t(^ LIBRARY ADVERTISEMENT. This little edition is an attempt to render the four pieces of Lucian selected for the Previous Examination intelligible to candidates even though not well grounded in Greek, without producing a mere cram-book, the demand for which it is usually left to private enterprize to supply. Time being short, I have not entered deepl}/- into textual questions, and have only departed from the text of Bekker's edition in a very few passages, and then for the most part following Jacobitz or Sommerbrodt in the adoption of manuscript readings. When I have borrowed, I have acknowledged the debt. I have striven hard to keep the notes down to a moderate bulk ; but they are still long, and my experience in preparing students for the above-mentioned examination debars me from all hope of reducing their length without wholly changing the character of the edition. In any case much must be left to the teacher. VV Ε HEITLAND, Fishguard, Sept 3, 1877. TABLE OF CONTENTS. Introduction : — ' page A. Lucian's times, his life and works . . vii B. The Dream xi C. Charon ....... xii D. The Fisher xv E. Of Mourning xix Text I Variations from Bekker's Text ...... 65 Addenda 149 Indices , . . . . , . . . · 155 H. Γ.. h \ INTRODUCTION. Α. Lucian!s times, his life and works, (1) LuciAN lived about 120 — 200 AD and was one of the chief literary characters of the period commonly known as the * age of the Antonines/ The civilized world, and much that was barbarian, was ruled by Roman laws and guarded by Roman armies. The imperial administration had settled into a centralized despotism governing the provinces through a host of subordinates, but to a great extent respecting local institutions. All power within the Roman frontiers now emanated from or existed by sufferance of the eraperor : he was the one main- spring of the whole machinery, and from his camp or palace sent forth his orders to be obeyed through the whole empire from the Euphrates to the Clyde. The vast mass of countries composing this empire may be divided into West and East, the former speaking Latin, the latter Greek. This rough division of speech marks an important fact. The western provinces were greatly Romanized; the eastern, submitting far more readily to the conquerors and adapting themselves quickly to the forms of provincial government, remained almost unaffected by Rome while they exercised a poAverful influence upon her. (2) Such few and broad outlines must here suffice to give a faint idea of the outward aspect of the Roman world in the second century of our era. What has been said of the East generally will apply in particular to Syria. That country had come more and more under Greek influences since the con- b2 viii INTR OD UCTION. quests of Alexander and the foundation of kingdoms by the generals who divided his great empire. But, as would naturally be the case where Greek learning and ingenuity were intro- duced among oriental apathy and luxury, the mixture produced a people unrivalled in the arts of elaborate immorality and crime. The wave of Syrian slaves pimps poisoners and quacks of all descriptions that deluged Rome, added another pernicious influence to corrupt a society already only too much debased by the contact with the western Greeks. Christianity was it is true doing something for the reformation of Seleucia and Antioch ; but Christianity itself took no good from the contact. Among such a people, intellectual but immoral, at the town of Samosata on the upper Euphrates, the capital of the district called Commagene, Lucian {AovKiavos or Ανκϊνος) was born. We know very little of his life save what may be learnt from his own writings ; and even that is not much. It is chiefly to be gathered from the pieces called^ (i) the Dream (2) the Twice- accused (3) the Defence of salaried service. (3) After the failure of an attempt to bring him up to the trade or profession of statuary, young Lucian seems to have devoted himself to the attainment — how, we know not — of such culture as his native province could afford ; and in particular to rhetoric, for it is hardly credible that, being born of a poor family, he can have gone off on his travels without the rudi- ments of some profession at least. We find him still a youth roaming about western Asia Minor (nepl την *1ωνίαν), the chief cities of which were Ephesus and Smyrna, rival seats of learn- ing and commerce. Here he became a finished rhetorician, and entered upon his literary career. He seems to have earned his living partly by pleading in the courts, partly by pubhc lectures or rhetorical displays such as the professors 2 {σοφισταϊ) 1 π€ρΙ του evvirviov 'ήτοι βίθ3 Αουκίανοΰ, δΙ$ κατη'·γορούμ€νο$ ij δικασ- τήρια, απολογία irepi των έττΐ μισθφ συνόντων. ^ Some of these men were actually endowed professors. The Fla- vian Caesars set the example of such endowments, and the Antonines iollowed the lead. INTR on UCTl ON. ίχ of the time were in the habit of delivering both on serious and trifling subjects. He soon passed over to Greece proper, and no doubt visited Athens, then the chief centre^ of Greek education ; all the while we may be sure extending the range of his inform- ation and improving the accuracy of his style. From thence he passed on to Italy, his reputation growing as he went : till he found a congenial society and source of profit in the rhetoric- loving towns of Gaul. (4) When Lucian was now in his fortieth year, and had amassed considerable wealth, he left the West and settled down at Athens, having removed his family thither from Samosata. He now threw over rhetoric and took to the study of philosophy. The many writings in the composition of which he now revelled are for the most part cast in the form of dialogue. Imitation of Plato was in all likelihood originally at the bottom of this, but the spirit of the satiric dialogue (of which Lucian may be called the founder) has more in common with Aristophanes than with Plato. At Athens our author learned to write a purer Attic Greek than he had before been able to attain ; getting rid of most of those Syrian provincialisms which he, though long ago * enrolled among the Greeks ' by his earlier rhetorical studies, still no doubt retained in plenty. (5) He now poured forth a series of satires, which assail human weakness and folly from many points of view. The popular notions of the gods and the life after death ; the vain hopes fears and endeavours of men ; the empty vanity of the rhetorician ; the insincere moral-lecturing of the philosopher ; the indignities borne by dependents at the hands of the great ; the crafty machinations of harlots for the enthralment of wealthy youths; the weak and childish spirit in which the Homeric poems were read and learnt by heart ; the want of critical power which encouraged the production of wild romances under the name of books of travel ; — all these and more are merci- lessly lashed in detail with the scourge of satire. Lucian is * See Mr Capes' lectures on University life m ancient Athens, The city teemed with lecturers of all sorts. χ iNTR on υ C ΤΙ ο Ν. no philosopher : his principles seem to advance but little beyond the * be sober and suspicious ' of Epicharmus. He is cold and unimpassioned, and, while amid the rottenness of society he can point to no hope, he condescends to no utter- ance of despair. Yet he seems to have often been over-hasty in the writing or publication of his pieces : for he often had to write again and explain away the purport of what he had written, and this not always^ with success. (6) Thus in literary employment, among the schools and refined society of Athens, Lucian passed his later middle age, and became an old man. Whether he ever set out again on a continuous round of travel as a lecturer, seems to me at the very least doubtful. Nor do I see safe ground for assuming that he fell into poverty in his declining years. We do however know that he was entrusted with a public office in Egypt, the management of the routine of a law-court and registration of proceedings in the same. He probably died in the enjoyment of the salary attached to this post, at a very advanced age ; but the exact date is not known. (7) Of the matter of Lucian's writings something has been said above, and so far as this book is concerned the pieces in it are separately handled below. His style is clear and flowing, the diction on the whole careful and the sentences neat and polished. But with all his efforts he never succeeded in bringing his grammar into full accord with the rules of strict Attic. He overloads his clauses with strained attempts at emphasis by too often thrusting in a και needlessly, or piling particle on particle : ουδβ is used as the old writers use oi/re ; the optative is put in consequential clauses where the subjunctive ought in strictness to have been used : and in common with Plutarch and other writers of that period /χή is ruthlessly used as the equivalent of ov. Such blemishes are however excusable under the circumstances of Lucian's origin and life. We must admit that his efforts after the attainment of a pure Attic style were rewarded with a great measure of success. But in his matter See below § 17, INTR OD UCTION. and style alike there is a sort of sameness which is rather wearisome to the reader; the same old simile quotation and even turn of phrase reappear more often than is palatable. As to his reading, he seems to have studied carefully most of the works of the old classical Greek authors, especially the Homeric poems, the plays of Euripides and Aristophanes, the histories of Herodotus Thucydides and Xenophon, and the - dialogues of Plato. (8) The short piece known as the Dream must have been written by Lucian in his later middle age, when he revisited^ his native town. He had left it poor and unknown ; he came back rich and famous : and it is very likely that he may have been asked to address his fellow townsmen in public shortly after his arrival. Being struck with the deadness of provincial life and the want of enterprise in the youths of Samosata, he would probably think that he could not do better than give them a short view of his own rise, and stir their ambition by the force of his example. We may then suppose him to have told them the story of his dream, which may have been true or fictitious : it matters not. Afterwards — whether by request or not — he would write a report of his address for publication. This view of the origin of the paper before us is borne out by the direct appeal ω α^δρβί in § 5, μη άπιστήσητ€ in § 14, and by the whole sense and phraseology of (9) On a careful examination of the piece 1 find little in it to praise. It is simple and easy to understand ; but the machinery of the dream is clumsy, and not even original, being evidently modelled on the famous fable of Prodikus called the ^choice of Herakles.' We may well believe that the remark B. TAe Dream, §§ 17, 18. See above § 4. iNTR on υ C ΤΙ ο Ν. put into the mouth of a bystander in § 17 may be not a mere fiction of the author but a plain report. To what a depth literary taste had sunk is well shewn by the allegorical descrip- tion of his own travels in §§ 15, 16. When an eminent man, among the first writers of the age, could compose a passage so teeming with affectation and vanity, and then point com- placently to his own superiority as compared with contemporary sculptors, we are sharply reminded of the intellectual dreariness of those days, of the barrenness of Philosophy and the de- gradation of Art. The modern reader will also be struck by another thing in connexion with the work ; I mean the want of a sound core of facts bearing upon Lucian's life. We learn that he was destined to follow his uncle's trade or profession of Statuary ; but that he abandoned this career at a very early stage and took to Liberal Education or Culture, and that through this latter he somehow rose to distinction and affluence. Little more is to be gathered as to the history of our author ; and we can take but a very faint interest in the tedious details of the dream. C. Charon, (10) In order to give opportunity for setting forth in the form of a dialogue the views of a cynical observer concerning the world of men (o β/οί), their vain hopes and endeavours, their pride and inconsistency, their blindness to the doom that surely awaits all — death — , Charon the ferryman of souls is introduced to us as on a short furlough, paying a visit to the earth. And since the legends represented him as always present in the nether world, and by consequence strange to the earth, it was necessary to provide him with a guide, that he might be able (§§ ^ — 3j spend his time to advantage. Now dramatic propriety at once pointed to Hermes the guide of souls as the proper person to undertake this duty. Not only would his wide acquaintance with life on earth make him a valuable guide to INTRO D UCTION. any wanderer, but being also familiar with the world below he would be especially useful to Charon, seeing at once the point of his allusions and comparisons, and entering into his difficul- ties. Again, time being short, Charon must be placed where he may be supposed able to see both far and clearly. This appa- rently insuperable difficulty is overcome by the application of the Homeric mythology : Hermes soon finds out how to raise a scaffold of mountains, and charms away the mist from Charon's eyes by a timely quotation. Unless I am greatly mistaken, this introduction of the Homeric poems has its meaning. Lucian is really saying * if you can accept the marvels of mythology, you can accept anything ; hence if I come to a difficulty I have only to work in some of the myths with plenty of quotations from the Iliad and Odyssey, and you cannot complain of any absurdity.' In fact our author, while making the ridicule of human follies his main object in this dialogue, has a fling by the way at the popular religious conceptions. These latter are among the most common themes for his satirical pen. (ii) We now pass on to the panorama. First it is to be noted that the time chosen is somewhere in the sixth century Β C, but strict chronology is set at defiance. Our attention is claimed by the figures, with the story and moral reflection attached to each : Milon (§ 8) the great athlete, glorying in his strength and forgetting that he must some day yield the victory to death : Croesus (§§ lo — 12) the wealthy king of Lydia, claim- ing to have reached the summit of happiness, spurning the warning voice of Solon ' and unable to foresee the shameful end awaiting him : Cyrus and Cambyses (§ 13) either in his turn Great King of Persia, alike ignorant of the evil deaths in store for them : Polykrates (§ 14) tyrant of Samos in the height of his prosperity blind to his coming downfall. Charon remarks what fun it will be to see their humbled ghosts in the ferry-boat, stripped of all their splendour. Hermes then calls his attention to the common herd, the rank and file of mankind (§§ 1 5 — 20), ^ For a criticism of this itory from Heiodotus see Grote part II chapter 1 1 . χίν INTR OD UCnON, the struggle and turmoil of their hfe ; how, blinded by ignorance and excited by a host of passions, wildly led on by fond hopes or depressed by unreasonable fears, they toil and fight, rob and swindle, buy land and build, marry and beget children, never giving a thought the while to the certain approach of death, nor heeding the inexorable Fates whose threads are surely spun to control the destinies of all. The higher men rise, the further have they to tumble : kings are no better off than cobblers : what then should make them fear death, their best friend? Mankind, says old Charon, are even as the bubbles on a stream : soon or late all must burst and pass away. He is deeply moved by the spectacle, and proposes to cry aloud and testify against this foolish world. But his guide warns him that it is useless to preach to those who will not hear, and to tell an old story to those who know. And such is the case with men. The philo- sopher has no choice but to withdraw in scorn from the thank- less multitude (§21) and contemplate life from without. Charon now with a natural inquisitiveness desires to see (§ 22) the tombs in which men lay their dead. He is astounded at their funeral ceremonies and at the strange medley of inconsistent beliefs implied in them. Even the graves of Achilles and Aias are poor mounds of earth : cities too, the greatest of ancient times, have either disappeared (§ 23) already or are doomed soon to disappear. Spartans and Argives are fighting for a land whicfi neither could though conquerors hold for long — but here we break off, with a parting comment from Charon ^ and not a word about me ! ' This is in fact the keynote of the whole dialogue. Death and all that reminds us of death we set aside. (12) The dialogue seems to me one of Lucian's best. Its literary merit is great, particularly in respect of the dramatic truth of the characters. Hermes and Charon are no lay-figures, but such as mythology painted them, and the ideas conveyed in their remarks are well suited to their supposed characters and ways of life. But the matter of the piece is singularly barren of any useful lesson. The * vanity of human wishes ' is a theme which seems in all ages to call forth the sneers of the cynic or the commonplaces of the rhetorician. But in spite of sarcasms iNTR on υ C ΤΙ ο Ν. XV and sermons we are much the same, for the plain reason that it is on a shortsighted hopefulness, a * taking no thought for the morrow,' that most of the business of society depends for its performance : and this in turn rests upon our ignorance of the future, a failing which it is to be feared we shall never over- come. D. The Fisher, (13) The dialogue known as the Fisher is important to us chiefly as illustrating Lucian's attitude towards philosophy and especially towards the philosophers of his own day. In order to understand it we must give some account of the piece called βίων πρασις or the 'sale of the Hves of the philosophers.' In that witty and interesting dialogue Hermes appears in the character of auctioneer, acting under the directions of Zeus, and disposes of seven philosophers like slaves by open sale : the principles and capabilities of each are of course sold with him, much in the same way as slaves were sold at prices varying according to their strength and accomplishments. Hence the name βίων πράσις, and the words of Hermes τον άριστον βίον ττωλώ. Ten philosophers in all are put up, of whom Aristippus Democritus and Heraclitus remain unsold. The rest go off at very various prices : Socrates fetches two talents (nearly £4^0), Chrysippus 12 minae (nearly ;^5o), Pythagoras 10 minae (over £4o)y Aristotle 20 minae (over £S0}, Epicurus 2 minae (over j£S), Pyrrhon the Sceptic i mina (over ^4), while Diogenes^ is taken almost as a favour at 2 obols (about 3jd.). As each is being sold, his chief doctrines habits and personal peculiarities are broadly caricatured, and in fact the whole dialogue is appa- rently a piece of broad and unsparing satire on the old Greek philosophers. (14) We must now suppose either that some readers had so understood the dialogue as to hold Lucian for an enemy of philosophy generally, or that Lucian himself conceived it to ^ The sale of Diogenes as a slave by priates seems to have been a topic of several writers. See Diog Laert VI §§ 29, 30, 74. Lucian may have caught a suggestion from this. χνί INTR OD UC ΤΙ Ο Ν, stand in need of some interpretation. To make clear the mean- ing of the former dialogue, and follow it up by a direct and unmistakeable attack upon the contemporary quack-lecturers who dabbled in philosophy and called themselves philosophers, he wrote the Fisher or * philosophers come to life again.' The old philosophers appear chasing Lucian, exceeding wroth and bent upon visiting him with condign punishment. He vainly endeavours to soothe them by quotations, which they answer with equal fluency ; and he then asks who they are and how he has wronged them. They point to his scurrilous attack, where- upon he denies that he has ever spoken evil of them ; on the contrary, such ingratitude is quite foreign to his intentions ; he has ever honoured philosophy and been a follower and admirer of the philosophers. He ends by claiming to stand trial, feeling quite sure of a triumphant acquittal by a jury composed of philosophy herself and the philosophers present : and this pro- posal is accepted. A jury is formed consisting of the philoso- phers (ten are mentioned by name in different parts of the dialogue) and the attendants of philosophy (Virtue, Truth etc.) ten in number; the lady Philosophy (found with some difficulty) acts as president of the court. After a refusal on the part of Plato (§ 22)^ to undertake the office of prosecutor, Diogenes the Cynic comes forward readily and accuses Lucian in a short .but vehement speech, well suited to his character: and ends by calling loudly for vengeance on him, not only to requite him for the wrongs he has already done, but to deter others from a like attempt. Lucian replies in a long and exhaustive speech, in which he emphatically denies having spoken evil of philosophy or the great old philosophers. He declares that his one aim and end has been to expose the shallowness of the sham philo- sophy of the day, which was no better than a flimsy tissue of catch-words void of the spirit, a body from which the life had fled : and to tear the mask from the wretched quacks who pretended to fill the places of the great founders of the Greek \ * It is to be observed that Plato is not put up for sale in the βίων I ΝΤΕ on ucTioJsr. xvii schools of thought, aping the manners of these but neglecting their morals, and making countenance to be lions while they were in truth nothing but asses. He claims to have striven hard to save the names of the ancients and of philosophy herself from the discredit daily brought upon them by these wretches, and so to have deserved a verdict of acquittal. This he gets, and is fully and openly recognized as a friend of true philosophy. (15) The court now resolves to put the philosophers of the time on their trial, with a view to inflicting punishment upon them in place of the now acquitted Lucian. But a procla- mation summoning them to make their defence is answered only by the appearance of the poor handful of real strivers after truth who are still not afraid to face the scrutiny. The announcement of a dole draws together a crowd of pretenders among whom the faithful few are soon lost sight of. A most unseemly scramble ensues : but the discovery that the real reason of their being called together is not the distribution of money and dainties, but the judicial enquiry into their lives, speedily puts the whole rabble to flight in headlong rout. Here- upon Lucian receives a commission to go about testing the soundness of the various professors, and rewarding or punishing them according to their deserts. (16) We now come to the trifling episode which has given to the whole dialogue the name of the Fisher. We must remember that the scene of the trial has been laid on the AcropoUs of Athens. After the flight described above Lucian proposes that, before setting out on his tour of inspection, he should fetch back some of the fugitives. This he does with a line and hook baited with money and figs. The professors appear one by one as greedy fish and are caught and pulled up. Though the description of the several fishes is bitterly satirical, still this part of the piece seems to drag heavily, and it is certainly not lightened by the wretched puns with which it is studded. The court now breaks up, and Lucian sets out on his journey. (17) The Fisher is a fair average specimen of Lucian's XVlll INTR on UCTION. writings. The thoroughgoing hatred and contempt for the philosophical lecturers of that time, which takes up so large a part of the dialogue, is a feeling no doubt genuine enough and one which it seems to have been ever his delight and glory to express. And dramatically speaking the characters of the old philosophers are carefully handled and well sustained. But whether it serves to wholly explain away the scurrility, real or supposed, of the * sale of lives ' is, I think, open to doubt. Not only is it hard^ after reading that dialogue to believe that it was meant as a mere allegory, in which the philosophers sold by name stand for their false successors ; there is, it appears to me, a serious objection in detail to such a view. Plato is not there put up for sale. Yet Lucian was as bitter against the so-called ' Platonist ' pretenders as against others: for this the introduction of Plato as leading character in the Fisher implies, and §§ 32, 37, 43, 49 expressly declare. Taking all this in connexion with the studied panegyric upon Plato in § 22, we shall perhaps see reason to suspect that the purpose of the former dialogue was not quite so harmless as our author afterwards represents it to have been, and that he had pur- posely spared Plato, who was more after his own heart than any of the others. If so, then we must judge his defence (see in particular piscator §§ 29, 31 — 33, 48) to be inadequate. Further, if he knew it to be so, he can only have written it under the pressure of a real irritation aroused in literary circles by the former work : if he did not, then we must on this as on other evidence set him down for a writer of more elegance than depth. ^ I am glad to find that Mr Capes in his Age of the Antomnes takes a similar view. INTR OD UCTION. xix E. Of Mourning, (18) The little tract *0f Mourning/ whether written by Lucian or not', is of some permanent interest. The utter inconsistency of people's acts in time of bereavement with their professed religious beliefs is- as striking now as in the second century A D, nor am I able to point with confidence to any period when it has been otherwise. (19) Lucian — whom I believe to be the author of the piece — points out that the popular mythology comes from the Homeric poems and such sources, and is full of strange notions resting on no evidence. The state of the departed is by most people taken for granted, just as it appears in these old stories, v/ith all its indefiniteness and contradictions. And in all their ceremonies they behave towards the dead as though they were still in the flesh, subject to all its pains and passions, vexed by its needs : but profess to regard them as spirits of thin air, without substance or cohesion. To give a full analysis of the tract would be almost to translate it. The above shews its main drift. (20) The literary merit of the piece seems to me high. Though of course not deep, being a merely social article, it is very carefully written ; the satire is finely polished and well kept up throughout. I seem everywhere to trace the hand of the author of ^ Charon^ and the * Dialogues of the dead.' It may here be properly remarked that much of the irony will be missed unless the reader holds firmly in mind the common confusion in the use of the Greek words veKpos and veKvs. We find these words put both for the dead body from which the life has fled, and for the spirit of the departed living on in the ' Bekker and Sommerbrodt reject it as spurious, but Dindorf and Jacobitz accept it. XX INTR Ο D υ C ΤΙ Ο Ν. nether world of Hades. Students of Greek literature will be familiar with this extraordinary want of precision. Beginners will do well to notice it in the present work, which more than any other within my acquaintance depends upon this constant change of meaning. I have treated this matter at more length, and with quotations from various authors, in my Introduction to Haskins' edition of Lucan § 34 {e). The eleventh book of the Odyssey supplies numerous illustrations. ΠΕΡΙ TOY ΕΝΥΠΝΙΟΥ ΗΤΟΙ ΒΙΟΣ ΛΟΥΚΙΑΝΟΥ. 1. "ΑρτΛ μ,€ν €ττ€7Γαύμην 69 τά 8ί8ασκα\€Ϊα φοιτών ηοη την ηΧίκίαν ττρόσηβο^ζ ων, 6 δέ ιτατηρ βσκοττβίτο μ€τά των φίΧων, 'ότί καΐ ΒίΒάξαιτό μβ. τοις ττΧβίστοις ουν βΖοζβ τταιΒβία μβν και ττόνον ττοΧλον και γυρίνου μακρού και Βαττάνης ον μικρας και τνχΎ]<; Βεΐσθαι Χαμ- ττράς, τά δ' ημέτερα μικρά τ€ elvai και ταγβιάν τινα τήν έτΓίκουρίαν άίΓαιτβΐν' el Be τινα τέ'χνην των βάναυσων έκμάθοιμι τούτων, το μεν ιτρώτον ευθύς αν αύτος ε'χβιν τά άρκονντα τταρά της τέ^χνης και μηκβτ οικόσιτος eivai τηΧικούτος oiv, ουκ ες μακράν Be καϊ τον ττατέρα εύφρανεΐν άττοφερων άει το 'γΐ'γνομενον, 2. Βευτέρας ούν σκέψεως άργγ) ητρούτέθη^ τις αρίστη των τεχνών καϊ ράστη εκμαθεΐν και άνΒρι έΧευθερω ττρβτΓονσα και ττρόχειρον έχουσα την χορη'γίαν και Βιαρκή τον ττορον. άΧΧον τοίνυν άΧΧην ετταινουντος, ως έκαστος γνώμης ή έμττειρίας είχεν, 6 ττατηρ είς τον θείον άττιΒών, — τταρην ^γάρ 6 ττρος μητρός θειος, άριστος έρμο^γΧύφος είναι Βοκών καϊ Χιθοξόος εν τοις μάΧιστα εύΒόκιμος — ού θέμις, ειττεν, άΧΧην τέχνην εττίκρατεϊν σου τταρόντος, άΧΧά τούτον ά^ε — Βείξας εμέ — καϊ ΒίΒασκε τταραΧαβων Χίθων έρ^άτην ά^αθον είναι και συναρμοστην καϊ ερμο- ^Χυφεα' Βύναται yap καϊ τοντο φύσεως <γε, ώς οίσθα, Η. L. 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τις θεατής αστείος κάρυα ύττο κόΧττον €χων αφήκεν €ς τό μέσον' οΐ δε ττίθηκοι ιΒόντες και εκΧαθ6μ€νοί της ορ'χτησεως, τούθ^ οττερ ήσαν, ττίθηκοι, eykvovTO άντι ττυρρί'χ^ιστών καΧ συνέτριβον τά ιτροσωττεΐα και την εσθήτα κατερρή^νυον και εμά^οντο ιτερί της 25 όττωρας ττρος άΧΧηΧους, το δέ σύνταγμα της ΊΓυρρίγτ^ς ΖιεΧεΧυτο και κατε^εΧατο ύττο του θεάτρου, 37. τοιαύτα καΐ ούτοι ιτοιοΰσι, και εγωγε τούς τοιούτους κακώς η^όρευον και ούττοτβ τταύσομαι ^ιεΧέ^χων και κωμωΒών, ττερι υμών δέ ή των ύμΐν τταραττΧησίων — €ΐσι ^άρ, είσί 30 τίνες ως άΧηθώς φιΧοσοφίαν ζηΧονντες και τοις υμετεροις 48 LUCIANI [37—38 νόμοι^ζ βμ,μ,βνοντβ^ — μ>η ουτω μανείην εγώ ώ<ζ βΧάσφημον eliretv τι η σκαιόν. η τί yap αν βίττβίν β'χριμί; τί yap νμΐν τοιούτο βββίωται ; tov? δέ άΚαζονα^ έκβίνον^ζ καΐ θεοΐς €'χθρον<; άξιον οΐμαυ μισβΐν. η σύ ω Τ1υθα<γόρα 5 καΐ ΤΙΧάτων καΐ Χ.ρνσί7Γ7Γ6 καί ^Αριστότέλβ^, τί φατβ ττροσηκ,βίν νμΐν τους τοίοντον<ζ η οίκεΐον τί καΐ avyyeve^ βττώβίκνυσθαι τω βίω ; νή Δ Γ ^ϊΙρακΧή<;, φασί, καΐ ττίθηκο^. η Βίότΰ ττώ^ωνα^; 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τό ^ΗΧυσιον ireSiov τω αρίστω βίω σννβσομένον^;, 8. άν δε τιναζ των ΤΓονηρών Χάβωσί, τα?9 ipivvac irapaScvre^; ε9 τον των ασεβών 'χωρον βκιτίμτΓουσί κατα \0yov τ^9 ά8ίκία<ζ κοΧασθησομένονς. βνθα Βη τί των κακών ου ττάσγουσί ιο στρββΧονμβνοί τε καΐ καιόμβνοί καΐ υττο ηυττών βσθιόμβνοϋ καΐ τρο^ώ σνμτΓβριφβρυμβνοι και Χίθου^ άνακνλίοντβς ; ό μβν yap Ύάρτα\ο<; βττ αύττ] ttj Χίμντ) ανο<; βστηκε κινΒυνβύων υττο του δ/ι^οι;9 ο κακοΒαίμων άττοθανβΐν. 9. οΐ δε του μέσου βίου, ττοΧΧοι 6ντ€<ζ οντοί, iv τω 15 Χβιμώνι ττΧανώνται άνβυ τών σωμάτων σκιαΐ ^βνόμβνοι και υτΓΟ rfj άφτ} καθάττβρ καττνο^ άφανιζόμβνοι. τρέφονται δε άρα ταΐ<; τταρ^ ημών ^χοαΐ^ και το69 καθα'γιζομένοι^ζ βΤΓΐ τών τάφων' ως el τω μη είη καταΧεΧβιμμένος ύττβρ ryrj<; φίΧος ή συγγενής, ασιτος ούτος νεκρός και Χιμώττων 2 ο εν αντοΐς ττοΧιτενεται. 10. ταύτα ούτως Ισχυρώς ττεριε- ΧήΧυθε τους ττόΧΧούς, ώστε εττειΒάν τις άττοθάντ] τών οικείων, ττρώτα μεν φέροντες όβοΧον ες τό στόμα κατέ- βηκαν αύτώ, μισθυν τω ττορθμεΐ της ναυτιΧίας ηενησό- μενον, ου ττρότερον έζετάσαντες όττοΐον τό νόμισμα 25 νομίζεται και Βιαχωρεΐ τταρά τοις κάτω, και ει δύναται τταρ έκείνοις ^Αττικός ή Μ.ακε8ονικός η ΑΙ<γιναΐος όβοΧός, ουδ' ΟΤΙ ΊΤοΧύ κάΧΧίον ην μη 'έχειν τά ττορθμεΐα κατα- βαΧεΐν' ουτω yap άν ού ιταραΒεζαμένου του ττορθμέως άναΊτόμττιμοι ττάΧιν ες τον βίον άφικνοϋντο, 11. μετά 30 ταύτα δέ Χούσαντες αυτούς, ως ούχ ικανής της κάτω 6o LUCIANI fiT— 14 'Κίμ,νη<ζ Χοντρό V elvac τοις βκβι, καΐ μνρω τω καΧΚίστω 'χ^ρίσαντ€<; το σώμα ττρός 8νσω8ίαν η8η βιαζόμενον και στ€φανωσαντ€ς τοΐ<; ωραίο άνθβσι ττροτίθβνται Χαμ7Γρώ<ζ άμφίέσαντε^ζ, ϊνα μη pi^ycoev hrjXov οτι τταρά την 686ν S μηδέ γυμνοί βΧέττοίντο τω Κβρβέρω, 12. οίμω^^αΐ δε €7Γ6 τούτοις καΐ κωκυτος γυναικών καΐ τταρά ττάντων δάκρυα και στέρνα τντττόμβνα καΐ σιταραττομένη κόμη κα\ φοίνισσόμβναυ τταρβιαί' και ττου καΐ έσθης KaTappr/j- νυταυ καΐ κόνις iirl tj} κβφαλτ) ττάττΕται καΐ οί ζώντ€ς to οίκτρότβροί τον νβκρον' οί μβν yap ^χαμαΐ κνΧινδοννται ττοΧΚάκις καΐ τάς κβφαΧάς άράττονσυ ττρος το βδαφο^, 6 δέ βυσχν/μων καΐ καΧος καΐ καθ" νττβρβο^ην εστβφανω- μένος νψηΧος ττρόκβίταί καΐ μετέωρος ωσττβρ e? ττομττην Κ€Κοσ μη μένος. 13. eW ή μητηρ η καΐ νη Δ/' ό ττατηρ ιζ €κ μέσων των σνγγβνών ττροβΧθών καΐ ττβρίγνθβίς αντω — Ίτροκβίσθω 'γάρ τις νέος καΐ καΧός, ϊνα καί άκμαώτβρον το €7Γ αύτω δράμα rj — φωνάς άΧΧοκότονς και ματαίας άφίησι, ττρος άς ο νβκρος αύτος άττοκρίναιτ άν, el Χάβοι φωνην* φησβι ^άρ 6 ττατηρ fyoepov τι φθβ^^ομβνος και 2θ τταρατβίνων €καστον των ονομάτων, τέκνον ήδιστον, οϊγτ) μοι και τέθνηκσ^ς και ττρο ωρας άνηρττάσθης μόνον βμβ τον άθΧιον καταΧιττων, ού <γαμησας, ον τταιδοττοιησάμβνος, ου στρατβνσάμβνος, ον ^€ωρ^ησας, ουκ €ΐς ^ηρας έΧθών' ον κωμάστ) ττάΧιν ούδβ βρασθηση, τέκνον, ουδέ iv σνμττοσίοις 25 μβτά των ηΧικιωτών μβθνσθήση. 14. ταντα δέ και τά τοι- αύτα φησβι οΙόμβνος τον νίον δβΐσθαι μβν βτι τούτων και έττίθνμβΐν και μβτά την τβΧβντην, ον δννασθαι δε μβτέγβιν αυτών, καίτοι τι ταντα φημί ; ττόσοι yap και ϊττττονς καΐ τταΧΧακίδας, οί δε και οίνογρονς έττικατ έσφαξαν και 30 βσθητα καΐ τον άΧΧον κόσμον σν^κατέφΧβξαν η σι/γ- κατώρνζαν, ως γ^ρησομένοις €Κ€Ϊ και άττοΧανσουσιν αντών ΐζ—ij] DE LUCTU. 6 1 κάτω\ 15. 6 δ' ovv ιτρβσβύτη^ ο ιτβνθων οντωσί ταύτα ττάντα οττόσα €Ϊρηκα καΐ βτΰ τούτων ττΧβίονα οντβ του τταώος βνβκα τρα^ω^βίν eocfcev — οΖδβ ^yap ου κ άκονσόμβ- νον ουδ' άν μείζον έμβοηστ] του Χτβντορος — οϋτβ μην αύτοΰ' φρονβΐν ηαρ ούτω καΐ yiyvooaKeLv ίκανον ήν καΐ 5 άνβυ της βοη<;' ovSel^; yap 8ή 7rpo9 ίαυτον ^βίται βοαν. XoLTTOv ούν έστιν αυτόν των τταρόντων eveica ταύτα Χηρβίν ονσ ο τυ Treirovuev αυτω ο τταί^ζ βιοοτα ονσ οττου κβ'χωρηκε, μαΧλον δέ ovSe τον βίον αύτον ίζβτάσαντα οτΓοΐός έστιν' ου yap άν την αντοΰ μβτάστασυν ως ίο Τΰ των Ββινών ί^υσγβραίνβν. 16. βίττοι δ' αν ούν ττρος αύτον ό τταΐς τταραίτησάμβνος τον Αίακον καΐ τον ^ΑίΒωνέα ττρος oXljov του στομίου ύττβρκΰψαί καΐ τον ττατέρα ιταυσαι ματαίάζοντα, ώ κακόΒαιμον άνθρωττβ, τί κβκρα^ας ; τί he μοι Ίταρβγβίς ττ ράμματα ; τταύσαί ι ς τίΧΧόμβνος την κόμην καΐ το ττρόσωττον έζ βττίΤΓοΧής άμύσσων. τί μοί XoiSopfj καΐ αθΧιον άττοκαΧβΙς κα\ Βύσμορον ττοΧύ σου ββΧτίω καΐ μακαριώτβρον ^β'γενημέ^ νον ; η τί σοί Setvov ττάσ'χβιν 8οκώ ; η 8ίότί μη τοίουτοσΙ ^€ρων €^€νόμην οίος el σύ, φαΧακρος μεν την κβφαΧην^ 2 ο την δε όψιν βρρυτιΒωμένος, κυφος καΐ τά ηονατα νωθης, fcal ολω9 ντΓο του γ^ρόνου σαθρός^ ττοΧΧας τριακάΒας καΐ οΧυμτΓίάΒας άνατΧήσας, καΐ τά τβΧβυταΙα Βη ταύτα Ίταρατταίων βττΐ τοσούτων μαρτύρων ; ώ μάταίβ, τί σον 8οκ€Ϊ γ^ρηστον elvai ττβρί τον βίον, ου μηκβτί μβθέξομεν ; 2 ζ η τους ττότους βρβΙς 8ηΧον οτί καΐ τά Ββΐττνα καΐ εσθητα και αφροδίσια, καΐ δεδ^ας μή τούτων ενδεής (γενόμενος άττόΧωμαυ, αγνοείς 8ε οτί, το μή δίψην ττοΧν κάΚΧιον του τηεΐν καΐ το μή ττεινήν του φα^είν καϊ το μή pvyovv του άμττε'χόνης εύττορεΐν ; 17. φέρε τοίνυν, εττειΒή εοικας 30 ά^νοεΐν, Βίδάξομαί σε θρηνεϊν άΧηθεστερον, και 8ή άνα- 62 LUCIANI [17—19 Χαβών ν7Γαρχτ)<; βόα, τβκνον αθΧίον, ονκέτί Βίψη- σ€ί<;, ovKSTL ττβινήσβίς ουδέ βί^ωσβί^. οϊ-χτ] /Αοί, κακ68αί- μον, βκφν^ων τά? νόσους, ού Ίτυρβτον en Ββ^ίως, ον ΊΓολέμιον, ού ινραννον' ουκ βρως σε avidaet ovhe S συνουσία Βιαστρέψβί ουδέ στταθησβίς €7γΙ τούτω ή τρΙ<ζ της ημέρας, ώ της συμφοράς, ού καταφρονηθησΎ) αγέρων ^^βνομενος ουδ' οχληρος βστ) τοΐς νέοις βλβττό- μένος, 18. άν ταύτα λεγτ^ς, ώ ττάτβρ, ουκ oXei ττοΧύ αληθέστερα καΙ ^γέλοίότβρα εκείνων ερεΐν ; άΧΧά ορα 10 μη τόδε σε άνια καΐ Scavofj τον τταρ' ημΐν ζόφον καΐ το ΊΓοΧύ σκότος, κατα Βέδίας μη σοι άιτοττνι^ω κατακΧεισθεΙς εν τω μνηματι, 'χ^ρη δέ ττρος ταΰτα Χο'^ίζεσθαι οτι των όφθαΧμών Βίασαττέντων η καΐ νή Αία καέντων μετ οΧί^ον, εϊ rye καΰσαί με δίε^νώκατε, ούτε σκότος οΰτε 15 φ^ς όραν 8ννησόμεθα. καΐ ταΰτα μεν ΐσως μέτρια. 19. τί 8έ με ο κωκυτος υμων ονινησι και η ττρος τον αυΧον αυτη στερνοτυττία καΐ η των γυναικών ττερί τον θρηνον άμετρία ; τί δε ό ύττέρ του τάφου Χίθος έστεφανωμένος ; η τί υμΐν δύναται το ακρατον εττί'χείν ; η νομίζετε 2θ καταστάξειν αύτον ττρός ημας και μέχρι του 'Άί-δου δι- ίξεσθαι ; τα μεν yap έτη των καθαηισμων καΧ αύτοϊ όρατε, οΐμαι, ως το μεν νοστιμώτατον των τταρεσκευασ μένων 6 καττνός τταραΧαβών άνω ες τον ούρανόν οϊ'χεται μηδέν τι ημας ονησας τους κάτω, το δέ καταΧειττόμενον, ή κόνις, 25 άγρεΐον, εκτός ει μη την σττοδόν ημάς σιτεΐσθαι ττεττιστεν- κατε. ουχ ουτω9 ασττορος ούδε ακαρττος η του ΥΙΧούτωνος άρχη ούδ' έττιΧέΧοίττεν ημάς 6 άσφόδεΧος, ίνα τταρ υμών τα σιτία μεταστεΧΧωμεθα. ωστε μοι νη την Ύισιφόνην ττάΧαι δη εφ' οίς εττοιεΐτε και εΧέ'γετε τταμμέ^γεθες έττηει 3θ άνακαηγασαι., διεκωΧυσε δέ η οθόνη και τά ερια, οΐς μου τάς σια'^όνας άττεσφί^ζατε. 20 -24] DE LUCTU. 63 20. ώ9 cipa μιν βΐιτόντα τέλος θανάτοίο κάΧυψβν. 7Γ/0Ο9 Δ^ός·, iav Xeyrj ταύτα ο νβκρος βτηστραφείς άνα- κΚίνα^ αύτον iir ay/cwvo<;, ουκ αν οίόμβθα Βίκαιότατ άν αύτον ehrelv ; αλλ' ομω^ οΐ μάταιοι και βοωσι κα\ μ€ταστ€ίλάμ€νοί τίνα θρήνων σοφίστήν ττολλάς συνβί- 5 Χο'χρτα ιταΧαιά^ συμφοράς τούτω συναγωνιστή icai χορηγώ της άνοιας καταγ^ρώνται, oirrj αν €Κ€Ϊνος έζάργτι Ίτρος το μέλος βτταιάζοντβς. 21. και μ^χρι μβν θρήνων 6 αύτος αττασι νομός της άβέλτβρίας' το δ' άττο τούτων 8ΐ€\όμ€νοι κατά βθνη τάς ταφάς ό μβν '^ΈιΧλην ιο €καυσ€ν, 6 δέ Τίέρσης βθαψβν, ό δε ^ϊνΒός ύάΧω ττβριχρίβι, 6 δέ Έίκύθης κατβσθίβι, ταριχβύβι δέ ο ΚΙ^ύτττιος' ούτος μέν j€ — λεγω δ' ΙΒών — ξηράνας τον νβκρον σύνΒβιττνον και συμττότην βττοιήσατο' ττοΧΧάκις δέ και δβομένω χρη- μάτων avSpi Κίρ/υτττίω έλυσε την άττορίαν βνβχυρον η 6 άΒβΧφος η ό ττατήρ iv καιρώ yev6 μένος, 22. χώματα μβν (γάρ καΐ ττυραμίΒβς και στήΧαι και eTTiy ράμματα ττρος oXiyov 8ιαρκοΰντα ττώς ού ττβριττά και τταώιαϊς ττροσεοι- κότα ; 23. καίτοι και ά^ωνας evioi Βιέθεσαν και X6Joυς έτΓίταφίους €ΐττον βττΐ των μνημάτων ωσττβρ συvayop6vov- 2θ τε9 ή μαρτυρουντβς τταρά τοις κάτω 8ικασταΐς τω νεκρω. 24. €7Γΐ ττάσι τούτοις το τΓβρίΒεητνον, και ττάρεισιν οι Ίτροσήκοντβς και τους γονέας τταραμυθοννται του τετε- Χευτηκότος καΐ ττείθουσι ^εύσασθαι ουκ, άη^ως μά Α Γ οι5δ' αυτούς άνα^καζομβνους^ άΧΧά η8η ύττο Χι μου τριών 25 εζης ήμερων άττηυ^η κότας, καί^ μέχρι μ^ν τίνος, ώ ούτος, οΒυρόμεθα, εασον άνατταύσασθαυ τούς του μα- καρίτου Ζαίμονας' εί δέ καΧ το τταράτταν κΧάειν δ^έγζ/ω- κας^ αύτού <γε τούτου ένεκα χρή μή άττοσιτον είναι, ίνα και 8ιαρκ6στ]ς ττρος του ττένθους το μέγεθος, τότε δτ) τότε 30 ρα'>^ω8ουνται ττρός άττάντων δύο του Όμηρου στίχοι* 64 LUCIANT DE LUCTU. [24 KciX ηάρ τ ηύκο/αο<; ^ίόβη βμνήσατο σίτου* καΧ r/aaripL δ' ονττως βστί νβκυν ττβνθησαυ ^Αγαίού<ζ, οί δέ ατΓτονταί μέν, αίσγννομβνοο δέ τά ττρώτα κα\ δ€δ^ότ€9 5 el φανοΰρταί μβτά την τέλβυτην των φίΧτάτων τοΐ^ αν- θρωττίνοις ττάθβσιν €μμ6νοντ€<ζ, ταύτα καΐ ττοΧν τούτων s ayevvov^. βον\^υσάμ^νο% expresses the hesita- tion of Lucian, whether to turn stonemason or no. i6 eTTi] on the strength of= *for'. See §§ 7, 13, piscator § 33. TOis άρίστοι%\ compare § 10 τά σεμνότατα^ § i8 τά κάλλιστα. 1 9 ^ίρχψ] The sophists of the imperial days were often advanced to office. Lucian himself held a post under the government in his later years. 20 TTpoeSplas'] the concession of reserved seats at the theatre and the public shows was an old Athenian custom. Compare Aristoph Eq 702 foil Ilaφ\ayώι^. άποΧώ s as Pluto is often called. In dial mort 23 the dead Pro- tesilaus addresses Pluto as ημέτερε Zei). 7 έτΓοίησε] in the Iliad I 590 — i Hephaestus says ηδη yap μ€ καΐ αλλοτ' άΧε^έμεναι μβμαώτα ρΐψ^ ^τoδbs TeTayCov αττό βηλοΰ θεσπβσίοίο. TeTayCov του 7ro50s = having caught me by the foot. 8 Cos τταρέχοίμί] — * so that I should afford ' matter for laughter. Strictly then we should have ώστε τταρέχειν. But Lucian's optative moods are past all healing. See here below ώs έττανέλθοιμι, § ? tδoίs^ ώs κaτίδoLS, § 3 ώ5 'έχοιμεν, % 6 Cos βλέποίμι, § 9 oJs άρχοι, piscator 13 ώs ττερίττατήσειε, § 15 cos et'r;, § 16 ώ$ yevoLTO^ § 44 ws μη άΐ'τιποωΐντο, § 47 πάντα ^xols. Ο άλλω5] at random, fruitlessly. See piscator § 20. I συvδLάκτopos] my fellow-conductor. Hermes was called δίάκτοροί probably because he escorted the souls of the dead to their places in the nether world. Part of the journey would be accomplished in Charon's boat. καΐ μην] 'yet'. Compare §§ 11, 17, piscator § 5, Ikarom §§ 17, 19, and elsewhere. Page 10. 1 κα\ω$ είχε] * it was well ' some time back, and still is. The sense then is * it would have been well ' to remember. Render ' yet you might well remember'. Compare Ikarom § 16 καΐ ιχην καΐ ταΰτα ώ Μένιτητε KaXCos είχε XέyεLVy piscator § 2 άριστον ην^ de luctu § 10 κάΧΧίον ην. 2 μηδεπώτΓοτε] here again the μτ) is intolerable. Η. L. 6 82 CHARON. 4 €L TLva evpoLs] 'whenever you light upon a talkative corpse'. The optative, as often, expresses frequent occurrence, or the chance of it. 5 Trap' όλον rbv ττΧουν'] the whole passage through. So § i8 τταρά top βίορ, piscator § 25 etc. 6 7Γ/305 rod irarpos] * in your father's name Hermes was the son of Zeus and Maia. 8 π6/)ΐ77797σαί] imperative of first aorist. Tt καΐ ίδών] καΐ emphasizes Ιδώρ, ' That I may see something before I return *. g ούδ^ δίοίσώ] I shall be in no respect different from, that is, shall be * no better off than ' the blind. ο διολίσθαίνορτ€3] the termination in αί^ω marks the late Greek. For the word see piscator § 30. 1 σοι] this is the so-called ethic dative = to you, before you, in your sight, and so forth. * Thus I also, you see, am blinded by the light * [being used to the gloom (^o0os) of the nether world]. Compare § 23 7] Βαβυλών δέ σοι έκάνη έστίν -η evirvpyosy § 17 ^^et reXos αύτφ, piscator § 22 ύμΐν, § 29 σοί, § 45 ^Ρ-^^^ι § 5^ σοι. TTpbs το 0Qs] against = * on meeting ' the light. 2 ΚυΚΚψι^] so called from the mount ΚυΧΚψη in Arcadia, sacred to him. es aet μεμνησομένφ] to me who will never forget it. Compare σννόντα ^ 2. is ctei = for evermore, dei = continually. §2. 4 καταστήσεταί] will turn out, become. Compare Timon § si Ιδού "γέ TOL αντίκα μαΚα ττλούσιοί έκ π€Ρ€στάτου καταστήσβται 6 Τίμων. 6 ούκ άκόι/δυλον] not without knuckles, that is, blows. 7 rt yap av και ττάθοι tis\ for what would happen to a man, that is, * What is one to do, when a friend is so very pressing ? ' Compare Menippus § 3 τί yap av και ττάθοι rts, όττότε 0tXos άνηρ βιά'ςοιτο ; ο κηρύττ€σθαι ύττό του Aios] be proclaimed by Zeus, as having run away ; that is, Zeus will offer a reward for me. I κωλύσει] the business will hinder you Supply with Jacobitz η διατριβή. An affirmative verb must be supplied from κωλύσει to govern ξ'ημιοΰν^ such as ποιήσει or άyayκάσ€t. This is not uncommon in Greek. 3 ^ημιοΰρ] to make Pluto's empire suffer, that is, fall off in numbers, from your not bringing corpses over for some time, and that long {τΓολλοΰ predicative). 4 έμτΓολων] getting, or as we say * taking by way of fees In catapl § 4 Aeacus is also represented as ' sitting at the receipt of custom ' by the gate of Hades, and Hermes has to account to him for every pcKpbs entered by Atropos on the way-bill {σύμβολον). But this is a wide departure from the better-known story of his being judge in the NOTES. «3 nether world with Minos and Rhadamanthus as colleagues. See de luctu §§ 4, 1 6. 2fi ws fSois] how you are to see. 29 τό o\ov\ *on the whole', *in general*. Sommerbrodt compares catapl § 26 TO /χέν ολοΐ' οιίδέ \6^ων idei. Page 11. 1 ^/f Tre/jiOJTr^s] by a bird's-eye view. So piscator § 1 5. 2 συνόντα] σέ. §3. 6 TTphs u/Atts] that is, Hermes and the veKpol under his charge in cross- ing the Styx on any occasion. οπόταν yap...T6 βέλτίορ] * for whenever the Λvind comes down in a squall and strikes the sail aslant, and the wave rises high, your ignor- ance makes you ask me to shorten sail or slack off the sheet a bit or put her before the wind ; while I bid you keep quiet and mind your own business, telling you that I know what to do'. 7 irXaylq,] predicative. ' Strikes the sail, it being aslant at the time The vessel is making the passage across the river, with the wind directly up or down stream. 8 την όθόνην στ€ίλαί] to furl the sail, probably here (as often) only part of it. Hence = to take in a reef or * shorten sail'. ρ του τΓοδόϊ] the 7roi>s or * sheet' of the sail was a rope attached to the lower corner of a sail, in order to regulate its position with reference to the wind. The sail meant is probably a rectangular one, set or * bent ' on a yard above, and having a ttovs at either of the lower corners. The genitive του nodbs is not governed by dXLyoj/, but is of a partitive nature, and would stand here, whether 6\iyov were kept or not, after such a verb as evboxivai. See Aristoph Ran 700 τψ dpyrjs άί/^ί'τ€5 = having abated of your anger. Here eVSoumt 6\lyov is as one word * to give-in-a- little'. συνεκ^ραμ^ΐν] to run out with : here, to ' run before ' the wind. τφ Ίτνέοντϊ] άνέμφ. Compare Hermotimus % 2S ην άτταζ έτηδφ νρ€θύσχι (that is aϋpg.) Tts αυτόν. Jacobitz. [Bekker there reads τη 7Γλ€ούση, but I suspect Jacobitz is right.] 10 την ήσυχίαν dyeiv] to keep the quiet, that is, the usual and proper quiet = to keep still and not to meddle. Compare piscator § 27 iirel TO ye την ησυχίαν dyeiv καΐ ύβρίζόμ^νον άνέχβσθαι ού μ€τριότητο% άλλ' άνανδρία$ καΐ εύηθεία^ €ίκ6τω$ άν νομίζο^το, deor dial 1 5 § 3 οίδει/* αλλά τί αν δρασαί δύναιτο, yevvalov όρων veaviav καΐ στρατίώτην αυτόν ; ώστ€ την ησυχίαν ayei. 11 airrbs yap βίδέναι] governed by *I say' to be understood from Ίταρακβλζύομαί, τό βέλτων] * that which is better ' to do. 6—2 84 CHARON. κατα ταύτα] in the same way = on the same principle. 13 €7Γΐ/3άταΐ5] passengers. 14 ττάντα] in all respects. Compare Odyssey XVII -21 έιητ€ΐ.\αμένφ σημάντορι ττάντα τηθέσθαι. J 6 σκοΊΓψΙ here * place to see from A look-out. 17 Ιίαρνασ6{\ in Phokis. Olytnpus is in Thessaly, and so are Ossa and Pelion, mentioned below. IQ αττώών] * when I turned my eyes ' to Olympus. The word implies the turning the glance away from other objects to some one in particular. Compare Somnium § 2. 11 "OyLtT/pos] Odyssey xi 305 — 320. 23 hvo καΐ αύτού$] two themselves also = * two like ourselves*. έθελησαϊ] wished, sought. θέ\€ΐν is often put in Lucian where m strictness he should have written βούλεσθαι. Compare § 5 idiXaSy § 19 έθέλω^ § 23 έθέλω, piscator § 15 θέλων. 25 Ικανηρ ταύτην κλίμακα 'έξειν] * that they would have in this a large enough ladder*, ταύτην, not τοΰτο, by a very common attraction. Compare § 6 tioXcls CKeivai eiaiv ovs φω\€oύs clvaL νομί^€ί^, 28 cTTt κακφτων θεών] * with intent to harm the gods 29 /cat αυτοί] * like them*. 30 €7Γ^ άλληλα] one on the top of another. 31 σκοττήν] here 'view'. § 4, page 12. I άναθέσθαι] *put on our backs*. Literally, *take upon us*. Hence the metaphorical sense * retract' in piscator § 38. J ουκ dv] that is, δνναίμεθα. άξιοί$] 'expect', as often. 4 ayeppeaT^povs] * baser'. Here =* weaker The opposite is 7ei';'aioj, as we see in deor dial 15 § 3 άλλα τί αν δρασαι δύναιτο, yevvaiov ορών veaviav καΐ στρατιώτην αυτόν ; 5 θ€oύs ύπάρχοντα3] *when we start with (the advantage of) being gods '. But Otus and Ephialtes, though reputed sons of Aloeus by his wife Iphimedeia, were also (according to the legend) partly divine, being really illegitimate sons of Poseidon the sea-god. 6 άπίθανόν τινα.,.εχαν] 'to involve a labour of greatness passing belief. τινα = quandavi as in Somn § i and often. 3 Ιδιώτη{\ one who is without professional skill. The word is used in reference to any art, to denote a non-professional man. Hence in Thuc VI 72 § 2 we find it opposed to χειροτέχνης, and in Ar Eth III 8 § 8 to αβλητ^\%. Here it is opposed to ποιητικός and = *no poet' or *a prosaic fellow'. Compare Plato sympos 178 b 70*'^$ yap "Ερωτοί οϋτ είσΙν οϋτε λέyovτaί ύττ* ούδενός οϋτε Ιδιώτου οϋτ€ ττοιητοϋ. The word is common in Lucian, generally opposed to the professional NOTES. 85 philosopher or rhetorician. See piscator §§ 10, 34, de luctu § 2, bis accns § 33, vit auct §§ 11, 27, de domo § 3. 9 a-KohvoLv στίχοιν] as the result of two lines =by means of them. The two lines are Odyssey XI 315 — 6 "Οσσαν βττ' Ούλύμττφ μέμασαν θέμεν, avTOLp βττ' "Οσσχι ΤίιηΧων βΙνοσίφυΧλον, ϊν ovpavbs άμβατο^ βϊη. ΙΟ οντω ρφδίω$:'] 'without an effort*, ού'τω = merely, just, as in οντω 7Γω$ and so forth. Compare Plat Legg 633 c άττλώϊ οντω^. 12 "Ατλαντα] who held heaven and earth apart, posted on the top of the mountain (in Ν W Africa) that bore his name. Herakles took his place while he went to pluck the golden apples of the Hesperides for that hero. TToXou] the revolving heaven; that is turning round the earth, such being the ancient view of the system. ' 3 άνέχων] holding up, supporting. 'ημα$^ us gods in the ovpapos, 20 η TLvos yap 'ένβκα έψεύδοντο αν;] * or (must we doubt this? No,) for what could have led them to tell lies about it?' This ellipse is very common. Compare § 17 τί yap dv ττοίήσειεν, piscator § 27 η τί yap αν eiveiv ^χοί, § 37 ί? yap αν elweiv ^χοιμι, and 17 Ύ^Ρ just below it. 2 1 u/rre] with hortative subjunctive as with indicative = * consequently Render * let us then heave up Ossa first'. 23 ο αρχιτέκτων] the master-builder. 27 ovv ϊδω] *come then let me see'. The regular construction; compare Aristoph Nub 21 φέρ^ ϊδω tl όφάλω-, Soph Phil 1 45 2 φέρε νυν στβίχων χώραν καλέσω, §5. 28 ύτΓωρβί^] at the mountain-foot of heaven. The o^pavhs is meta- phorically regarded as a mountain. The word υπώρεια is Homeric. 29 άτΓο των έφων] from the East, on the Eastern side. 31 τα έττΐ τάδε] the parts to this side (of the Danube). So we find ^ττ* έκάνα^ίο that side = beyond. Page 13. f έκ€ΐθ€ν'] from the South, on the Southern side. The three other cardinal points are defined by name, so that there is no obscurity. 2 Οϊτη] in the south of Thessaly. 4 6pa μτ)] see lest we have. Render * look that we have not made our work over-slight, by having piled it up too high to be safe 5 του τηθανου] the trustworthy = stability. 6 clra etc] * and then topple down with it, and so find Homer's engineering no joke, when we get our skulls cracked', τηκρα$] predicative. 7 οίκοδομ,ητι,κψ] τέχνης. 86 CHARON, σνντρφέρτ€$] often thus with the genitive, which must be literally explained by *in', as it is a sort of partitive genitive. Compare Aristoph Pax 70 — i irpbs ταντ^ άνβρριχατ &p is top ovpavbv, ^vpe- τρίβη TTjs κβφαληί KarappveLs, 8 μ€τατίθεΐ\ transpose ; that is, take it from its place and put it on the top of Felion. MX^^w'\ engine, scaffold. '3 dye] 'if at least'. Generally = our * seeing that \ See on piscator § 7. Here there is as often an ellipse *(you mustn't mind that) as you want to see everything'. ^^eXets] see on § 3 έθβλησαι. Γ4 ούκ ^VL &μφω] * you can't be both at once ' = ouac ^vl = ovk hean as often. Literally * there is not the opening (to be) both '... 15 φάδου μτ)] μη is often added when there is a negative notion in the \'^erb, bringing it out prominently. Compare Plato Rep 574 b dp βύλαβηθείη dp καΐ φξίσαιτο ulv τι δοασαι τωρ τυοαρρικώρ ; κατά, του όλισθηροΰ] down on the slippery ; that is, in a slippery place. 17 δίκ6ρυμβο$] two-peaked. So Euripides (Bacch ^,07 Phoen 227) calls it δίκόρυφο?, and Persius has bicipiti Parnasso in his Prologue. 18 d'πo\υiβbμevoϊ\ having taken off for ourselves, * appropriated Compare bis accus § 9 στττ^λυγγα ταύτηρ άπο\αβόμ€νο$ oIkcl. '9 έτησκόττει] pass in review — the dialogue is called €πισκοποΰρτ€5» See on somnium § 15. §6. 20 Χίμνηρ TLPCL μ€yά\ηp'] 'a sort of large lake*. Charon is thinking of Acheron, comparing the ocean to it. See on de luctu § 3. We must remember that the ocean was thought to surround the earth, which was looked upon as flat. Also that Charon judges everything (rivers &c) by the things of his own world below. 21 Κωκυτοΰ] for the waters of the nether world see Odyssey x 512 — 4 auTos δ' els Άίδεω ίέραι δόμορ βνρώεντα. ^ρθα μέρ els Αχέρορτα Τίυρί- φ\eyέθωp re ρέουσιρ Κώκυτός θ' 6s δη Στυγόί ϋδaτ6s έστιρ άττορρώ^, and note below on de luctu § 3. 24 iKCLpaL ovs] not cKetpa a, though we must render in English * those things which'. For the attraction compare ταύτηρ above in § 3, ^eXpaL § 9. 26 οΧσθ' ovp ώs'] * do you then know that ' = * don't you see then that^ 27 αντη Κασταλία] * Castalia and all'. Compare § 7 avTrj Σκύλλ'η καΐ XapύβδeL καΐ Κύκλωπι, and Thucydides' frequent accounts of a ship being taken avToTs άρδρασί. Castalia was the name of the holy well of the Muses on mount Parnassus. 29 0'rt TL ;] 'because what (is amiss) ?'=* why, what's the matter?' Sommerbrodt compares catapl § 13 /cat αηρ h Ty 7Γpoeδpίφ καθέ^€σθαί μ€ δeL. Κλωθώ. 8tl τί; 3θ έyώ youp] ' I at least ' = ' I for my part'. NOTES. 8? 5' αυτο μbvov ώσττβρ h 7/>a0ctis] αντο μόνον = and no more, and must be taken closely with ώσπβρ kv ypacfyais. Then ' as in pictures, it and no more' = 'no more clearly than in pictures'. We must remember that names were often added to the figures in a picture, to distinguish the one from the other. For αντο μόνον see on somnium § 9. Page 14. r Koi οία \iyovσίv] we must supply * to hear * from opdv above. 3 β Ti 'γελφψ] * what was I laughing at TLvos] neuter, as τί τουτ* ην shews. 7 es τψ varepaiav] for the following day = on the following day. μάλιστα ηξω^ ^φη] * I will be with you to a certainty ' said he. Remember that 'ηκω=*Ι have come', not Ί come'. So too οίχομοί = * I have gone *. ηζω then = * I shall have come '. See § "24. μεταξύ X^yoi^ros] see on somnium § 1 7. Render ' and the words were hardly out of his mouth when a tile dislodged by some one or other fell upon him from the roof and killed him '. 8 ουκ οΤδ' ότου] the common parenthesis. ο ^οίκα ϋτΓοκαταβησεσθαί] *I seem that I shall go down gradually * = * I think I must get gently down ' from my perch. The construction of the future infinitive with ^οίκα is like that with μοί δοκώ^ which is very common. Sommerbrodt well compares de lapsu in salutando § 19 ^OLKa δ' €νταϋθ* η δη 'γ€ν6μ€νο3 eUorus άλλο τι φοβησ€σθαί, ι βλέτΓΟίμί] see on § ι παρέχοιμι. §7. 2 καΐ τοΰτο] 'this too'. That is, this dulness of sight He reme- died the lowness of position by piling up the mountains. Ιάσομαί σοι] * I will put right for you '. That is, for your con- venience, to help you. Here we have the so-called dativns conimodi. Compare gallus § i e£ σοι καθβύδαν ηδων, εγώ μ^ν ησυχάσομαί σοι, 2 6^υδ€ρκέστατ6ν'\ σε. άττοφανω] will render, make. Compare § 12 μακάρων τον θβόν άτΓθφαίν€ίρ. trap' Όμηρου \αβών] * having got a sort of charm against this too from Homer'. The lines quoted are from Iliad ν 127 — 8. 5 μέμνησο μηκέτι άμβλυώττ€ίν] * remember not to be dazzled any longer ' = do your best, strain your eyes, to see clearly. Compare for this use Plato Apol 27 b μέμνησθέ μοι μη θορυβειν. έάν kv τω βίωθότι τρόττφ Tovs λόγους ττοιωμαι, Aristoph Kq 495 — ^ μέμνησό νυν δάκνειν, διαβάΧ\€ΐν^ τού$ λ6φου$ κατεσθίειν. 2 ΑυΎΚ€ύ$] the famous sharp-sighted man, one of the Argonauts. 3 TO f'lrl τούτφ] that which follows on this = next thing, to is an accusative of respect. Then * as to what follows ' = * in the next place '. 88 CHARON. 24 βούλα ^ρωμαι] see on § 9· 29 την τέχνην] my craft, business ; that is, as ferryman. Page 15. ί Toh ΐΓ\έουσιν'\ with αϊσιον, * A song of evil import for men at sea*. ώ5 0 ΙΙοσ€ίδων etc] Odyssey V 291 — 4 cSs ειπών avvayev i/€0Aas, irdpa^e ττόντον χ^ρσί rpiaLvav έΧών, πάσα$ δ' όρόθννβν άέΧ\α$ παντοίων ανέμων, σύν νεφέεσσι κάλνψεν yatav όμου καΐ πόντον ' ορώρει δ' ούρανόθεν ννξ. 4 τορυι/τ;!/] a ladle, used for stirring soup pottage etc. 7 δτ6 w€p] * when exactly ' = * which was the very time that ' he fell sea-sick and threw up the greater part of his cantos, Scylla Charybdis Cyclops and all. 9 ΣκυλΧτι] the description of this monster of the rock is in Odyssey XII 85 ICQ. Χαρνβδβί] Odyssey XII loi — no, the monster of the whirlpool. Κύκλωπι] Odyssey IX 181—566. §8. 12 r/s yap etc] parodied from Iliad III 226 — 7 where Priam asks Helen concerning Aias ris τ' dp' οδ' dXXos Άχαι05 άνήρ ήύ5 re μ€yas re, Ηοχο3 Άpy€ίωv κεφαλήν re καΐ εύρέα$ ώμον$ ; πάχιστο3] very stout, sturdy. Compare the Homeric χειρί τταχείτι, Ίταχέο^ παρα μηροΰ and so forth. 14 M/Xtor] of Croton in Italy, a very famous athlete of the 6th century Β c. His name became proverbial for strength. See Ar Eth li 6 §7· έπικροτονσι] 'are cheering him'. Sommerbrodt charges Lucian with intending to pun upon Kporojv. 15 τον τανρον] the article is added, since this exploit of his was well known. Compare Cicero Cato maior § 33 Olympiae per stadium ingressus esse Milo dkitur, cum umeris sustmeret bove7n. 16 hia τον σταδίου μέσον] through the course in the middle = right through or across the course. 19 οπόταν ηκτ^Ί when he has come. 2 1 μηδέ σνν€ΐ3] ' having not even caught the trick by which he threw him '. A wrestler would in most cases expect to learn something from defeat. But it is too late to learn from Death. 22 οίμώζεται ημΐν] * will pour his griefs into our ear *. The dative ί^^Γϊ', either because οΙμώ^€ται= μετ' oίμωyηs epet, or as an ethic dative, for which see on § i σοι. 24 τί οΰν 7Γ ore ;] * Well what are we to think that he expects to die some day ? ' καΐ gives emphasi§. NOTES. 89 26 irbQev o.v\ * whence should he '= 'what should make him*. 29 ονχ oTTws] not only not. Generally explained as * I do not say that ' he will not be able to carry a bull. Render ' not able to lift even a gnat, let alone a bull '. The argument of the construction is thus a fortiori, * I don't say a bull, because that is absurd if he can't carry a gnat *. Compare piscator §31. § 9, page 16. I Kvpos] his conquests are described in the history of the Eastern empires given by Herodotus (book I). 4 τταρεστήσατο] * brought over to his side ' ; the common word for reducing a fortress. ^LK€v eXaaeiovTi] * is like to one seeking to attack' Lydia=* seems about to attack' Lydia. Compare Iliad xxiii 379 (of the horses of Diomed in the chariot race) alei yap δίφρου έττιβησομένοίσι έίκτψ. ώ$ οίρχοί] see on § ι ώ5 τταρέχοιμί. 5 "Κροίσονί the interview of vSolon the great Athenian lawgiver with Croesus the wealthy king of Lydia, no doubt mythical, is given by Herodotus I 30 — 33. The effect is much the same, and Lucian probably got the tale from Herodotus ; but inadvertently he has put Tellus after Cleobis and Biton in order of happiness, whereas Herodotus puts him first. 8 την rb τριπλουρ reixos] that is ττεριβεβλημένην. The participle is often thus omitted in conversational Greek. Compare § 14 ό rd διάδημα {φορών), § 23 9; rbv μέ^αν πβρίβολον [π€ρίβββλημέρη), gallus § 14 ό τά ράκια τα ττιναρά (φορών), bis accus § 9 ^ '^V^ a0pLyya {^χων or φέρων), § II τού$ το y^veiov όμοιους έμοί (έχοντας), piscator § 13 την άττό του σχήματος {βττίσημον), Aristoph Pax 241 b κατά τοΐν σκέΧοιν [Ιέμ^νος), έκ€ίναι\ for the attraction see on § 6 έκ€Ϊναί...οΰς. 9 ηδη] with bp^s. 10 βούλβί άκονσωμ€ν] * do you wish we should hear'. Compare § 7 βού\€ί 'έρωμαι, § 2θ βούλβί οΰν τταραινέσω, Aristoph Eq 36 βού\€ί τό ττρατγμα tols θ^αταΐσιν φράσω, Ran 415 βούλβσθε δητα κοινή σκώφωμ^ν ^ λρχέδηιχον and often in Plato. Madvig (syntax § 123 remark 5) explains this as an imperfect construction in which ottws is omitted, and says that it is confined to the aorist subjunctive. The latter statement is too sweeping as is shewn by Xenophon memor 11 i § i βούλβί σκοπί^μεν, III 5 § i βούλει eina κοιτώ μεν. Nor can I accept the supposi- tion of an omitted 07Γω5, for βούλα δττως άκούσωμεν seems to me very indifferent Greek. I would rather regard the subjunctive as giving an invitation while βούλει or βουΚεσθε asks a sudden question : * let us hear — do you wish ' (to do so) ? Thus in Plato Phaedo 79 a we find θώμεν οΰν βούλβι, ^φη, δύο βΐδη των βντων, το μ^ν όρατον το δ^ άβίδές, where the βούλει is in what seems to me its proper position. Some even read el βούλει there, compare 95 e. See also on de luctu § 16 δηλον oTL. As general references I may add Xen memor ii i § 10, iv 2 §§ 13, 16, Plato Gorgias 479 c, which last passage well shews how the phrase 90 CHARON. had crystallized even in the days of Plato. Lucian navig § 4 dares to write ^deXcLs eyCj addis έπάνείμι. For άκούσωμει^ = * let us hear ', compare Aesch Eum 307 &y€ δή καΐ χόρον αψωμε^, and below here § 11 έττακού- §10. 15 την &\λψ πολντέλείαρΊ my general magnificence. Plut Alex 36. 21 τψ Άργόθβν] that is, belonging to the great temple of Hera at Argos. See Thuc iv 133. 23 νποδύντ€^'] ' when they went under ' the yoke. Herodotus says ol ρεψίαί νΐΓθδύντ€$ αντοί viro την ξ'εύγΧην €Ϊλκον την άμαξαν^ iirl ttjs άμά^η£ δέ σφι όχέετο η μήτηρ. 29 κάθαρμα] criminals were at Athens sometimes kept and in time of trouble, plague or famine for instance, thrown into the sea as a sort of sacrifice for the people, scapegoats to * bear their sins '. Hence the word κάθαρμα, which from * means of cleansing ' or * scapegoat * got the sense of * rascal Compare piscator § 34, Aristoph Plut 454. 31 P-v] * unless ' = until. ην μη διαβίώναι] this favourite commonplace has been employed by Sophocles in the opening of his Trac/imiae and the close of his Oedipus Tyr annus. Aristotle discusses the paradox in Eth i 10, speaking of it as Solon's, doubtless on the authority of Herodotus. Page 17. I ?Xe7Xos] test. See on piscator § ι7· 4 κ-άλλιστα] Charon cannot help saying * bravo ! ' to so wise a remark as that of Solon. 5 irapa TO ττορθμ^ιον αυτο] at the ferry itself, the very ferry-boat. Compare Dem Midias ρ 523 irap* αύτα τάδίκήιχατα=^2Χ the very time of the wrongs. §11. 8 ιτΚίνθου^'] for the golden bricks or bars sent by Croesus to the temple of Apollo at Delphi, see Herodotus I 50. The oracle that lured him to his doom was 'Κροίσο^"Α\υν δίαβά$ μζ^άΧην άρχψ καταλύσει, ΙΟ έκτ07Γω$] * remarkably €K€ivo yap ] *what, is gold that *? ycLp often thus joins a question to what precedes, as § 12 otei ydp τι δεΐσθαι, and ttcDs yap οϋ^ τΓοΰ yap τοσοΰτοζ... Γ 2 TO υπωχρον μετ' έρνθηματο^] 'that pale substance with a ruddy glow'. 13 άκούων did"] * though I used to hear of it from time to time ακούων is of course the imperfect participle. 14 eKelvo ττεριμάχητον] *that is the celebrated and strife-stirring name '. For the use of όνομα when the thing bearing the name is really NOTES. 91 meanf compare rhet praec § i ipurqis ώ μειράκιον οττωε αν ρητωρ 'yhoio κοΧ το σεμνβτατον τοϋτο καΐ πάντιμορ όνομα σοφιστής avros elvai δό^αα, ι6 καΐ μην] see on § ι. 17 d μη άρα] * unless perhaps 1 8 ού yap οΐσθα} ' yes, for you don't know* 20 δουλέίαι] in two ways (i) men are kidnapped and sold (2) they are bought and then taught a trade, so that their earnings bring in to their owner a handsome return on the capital invested in them. 22 οΐδα γάρ] yap introduces an explanation of Charon's comparison of gold to brass (or copper). όβολόν] an obol (about i ^d. ) was put in the mouth of every corpse, as fare for crossing the ferry. See de luctu § 10. ^3 έκ\έyωv] * levying ' as my fee. Perhaps there is a further meaning of 'picking out of their mouths'. 25 ΊΓολλοϋ] predicative. 26 πλην αλλά] though unlike other metals in being rare, it is got from the earth even as they. Such is the point of the conjunction here. ττλην άλλα = simple πλην is a late Greek usage, very common in Lucian. In § 21 we have πλην άλλα, in § 22 πλην. Compare piscator § 8. 28 δβίνην TLva...] * you tell of a foolishness in men which is a monstrous one ' = * this is a monstrous foolishness you tell of. See on somnium § I raxetdv τινα την έπικουρίαν. Page 18. t μοι δοκείν] parenthetic. So somnium § 16 ^μοί δοκ€Ϊν, § 12. 5 τον αύθων] ΆτΓολλω, so called from his temple at Delphi, where he gave oracular responses. I'he old name of Delphi was Pytho (Πυ^ώ). g σύν rois άλλοις] άναθήμασί. ίΟ 'trufs yap οϋ * why, how not?' = * assuredly'. 16 φύ€ται] of inanimate substances. Compare Xenophon de vect I § 4 (speaking of Attica) πέψνκε μ^ν yap λίθο$ iv αύτη άφθονοι. 1 7 ού πάνυ tl\ * not much in any degree ' = * not in any great quan- tity'. 19 χρυσίου] coined gold. I suspect that we ought to read χρυσού. 20 μάθθί$ dv]= μαθήσ€ί. So § 2i πόθεν οΰν αν δυνηθεΐεν, ...ην καΐ σύ δLaρpayΎ}s. The interchange of the optative with dv and the future indicative is very common in Lucian. See somnium § 8 Sonets, where the opposite substitution takes place. 25 ws λoyoπoιoυσί tlv€s] * as is rumoured by some '. 2Q οΐχοιτ' dv] * would be gone', that is, for good. So in Xenophon 92 CHARON. Anab ill 3 § 5 φχβτο a7rictJi'=he was missing having gone away = he went away and returned no more. Compare §§ 15, 17, 20, and note on § 6 7;^ω. 31 €υφ'ημ^{\ 'have a care'. Literally * utter (only) words of good import'. €νφημ.ύτ€ was the cry of warning before the performance of sacred rites. Page 19. 4 6ΐΓίσω...αυθι^] so we say * back again 6 o'ubk...avaTee€LKUis] *he will not need iron any more than gold, but offer brass or offer gold as you will, your offering will some day be 2 possession and godsend to others \ * You will have offered ' = * youi offering will be found to be §13. 14 αΚ-ηθΕίαν] 'truthfulness*. The word when used in this con- nexion is defined by Aristotle as the mean between boastful assump- tion (αλαζονεία) and mock-humility (είρωνβία). See Eth II 7 §§ 11, 12, IV 7 passim. Here however it rather denotes fearless truth-telling. 15 TO ^Γpΰίyμa^ the addition of the article marks this as the subject of the verb and iriv-qs ανθρωπο3 ονχ ύττοπτησσωρ is in apposition to it. 16 TO τταρίστάμβνον] 'that which comes to his side', that is, which Occurs to him*. Almost =■ his opinion. δ' ovy] this as usual resumes the argument from above, where he said ov 4>€p€L etc. Herodotus I 86 tells this story of his remembering Solon's words on the pyre where he was to be burnt alive, and tells us that Cynis spared him when the wood was already lighted. 17 άλοί/τα] άλούί is the aorist participle of the defective verb οϊΚίσ- κομαι. €7γΙ την TVphv] with άραχθψαι. ig Κλωθοΰζ] one of the Fates {Motpat). TCL ζκάστφ €τηκ€κ\ωσμένα\ 'the destinies spun out to each man'. 21 TTjs MaaaayeTL^os] for the war with the Massagetae and the defeat of Cyrus by Tomyris see Herodotus I -204 — 214. 26 es άσκον] Cyrus had captured her son by a stratagem, and the youth had killed himself. She had threatened to 'give him his fill of blood ', and thus she did it. ?8 'Κσ.μβύσψ'] always eccentric, he went quite mad after killing Apis the sacred calf of the Egyptians. Herodotus ill 27 — 38. His death was caused by an accident (Herod ill 64) attributed to the vengeance of the god. 30 aTrOKr€ivai\ ' through having killed 31 ώ τΓολλοΟ yέ\ωτos\ 'how very ridiculous '. So vitar auct § 14 ω tt}? υβρεω%, §270) ttJs airopias, piscator § 5 ώ τψ άναισχνρτία$, Charon § 23 πατταΐ των ζΐταίνων^ and often with other interjections. NOTES, 93 Page 20. I νροσβ\4φ€ί€ν] look them in the face. §14. 4 ο την...] *he with the scarlet robe buckled on*. ») δακτύλων] for the story of the ill-omened return of the ring of Polykrates in a fish's belly see Herodotus ill 40 — 42. 7 νήσφ ev άμφιρύττβ from Odyssey I 50, where the line ends οθι τ' όμφαλ0£ €στι eakaacTjs. Here it is filled up with a parody of V 450 Ικέτης δέ τοι εύχομαι elvai, 8 ΙΙολυκράτην] of Samos, one of the most famous of the tyrants who ruled in the Greek States during the 6th century bc. Herodotus ill 120 — 125 tells the story, but makes the treachery practised on Poly- krates the work of the satrap Oroetes himself, not of the confidential slave Maeandrius the secretary. 1 σατράτΓΎΐ] much the same as * Pacha *. 2 άνασκολοτησθήσεται] will be impaled. For this oriental practice see the frontispiece to Kinglake's Eothen. 3 aKapu] άκαρη$ = so small that you can cut (κείρω) nothing off it. Hence aKapes = a moment. 5 καΐέ] Croesus. 6 άτΓ0τ€μν€] Cyrus. άνασκολότΓίΙ^ε] Polykrates. 7 ws είδωσιν...] that they may know themselves to be but human. ip τοσούτφ] in so much (interval) = *meanwhile\ Compare piscator § 21. Thuc VI 64 § I. 8 ώ$ άν] ewaipoLvro. See on cos av β/δώδ diravra § i. 9 Tore] at the time when, having fallen, they come to be ferried over the Styx. I κομίξΌντα^] * taking with them'. The plural agrees with the sentence very well, for αυτών 'έκαστον = αυτούς, which Lucian would perhaps have written had he not wished to hint that the reference was not only to all these three but to each severally, ττορφυρίδα to Polykrates, κλίνψ χρνσψ to Croesus, and τιάραν [the distinctively Persian head-dress, see § 9 ούχ^Έιλλην ^oiK€v άττο yovp τψ aToXijs] to Cyrus. § 15: 3 TT]v Ίτληθύν] the mass, distinguished from the great folks, such as Croesus Cyrus and Polykrates. 3 αυτών] of them, the mass. Compare § 18 tovs βασι\έα8 αυτών. 5 roi>s irpoaaLToOvTas] ιτροσαιτέω especially means to * importune* or ask alms. So piscator § 35. Compare Herodotus ill 14 Mpa άττηΚίκέστερον εκΊτειττωκότα έκ των Ιόντων έχοντα re ουδέν ei μη 6σα ΐΓτωχ05 καΐ προσαιτέοντα την στρατιήν. 94 CHARON, 26 ΊΓΟίκίλην TLvh ττ]Ρ τύρβην\ See on somnium § i ταχβΐάν τίνα r^p iwLKovpiav. * I see the throng — a varied one — , the world — full of confu- sion — , and their cities like the bee hives, and in them every one has a sting of his own and stings his neighbour, while a few like wasps harass and plunder the weaker 27 Tou βίορ] human life, or, as we say, * the world '. Compare § i TCL έν τφ βίφ, % τφ βίφ^ piscator §§ 14, 25, de luctu § 2 τον κάτω βίον^ § ΙΟ €s τον βίον, § Ι5· 28 oTs] not implying that ordinary (toU) bees do so, but that while they have the power, men have also the will. This is an instance of the relative being attracted to the nearer substantive. In sense it re- fers to TToXeis. 29 dyovai καΐ φ^ρουσι] the regular phrase for marauding, dyeiv of live-stock (cattle-lifting etc), φέραν of dead-stock (looting). 30 τό ύτΓοδβέστερον'] the weaker element = their weaker brethren. €K τάφανοΰ$] out of, or from, the unseen = invisibly. Compare Thuc I 51 Tois δέ KepKvpaioLS έπέττΧβον yap μοίλΧον έκ τον αφανούς, ' But this multitude flying around them unseen — who are they ? ' Page 21. 3 κάτω\ * on earth Opposed to υπεράνω further on. 4 συμτΓθ\ιτ€ύ€ταί\ lives with them as a fellow-citizen ; that is, on equal terms. 5 ά.τΓορία\ perplexity, doubt. 8 birbTav μά\ιστα\ at the very time when. 9 οΐχονταί] see on § 17. 10 Τάντάλον] he stood, so ran the legend, in water up to his chin, but could never quench his thirst, since the water fled from him. See de luctu § 8, Odyssey xi 582 — 7. κάτω here means *in the nether world §16. 1 1 aTeviarjs] gaze intently. 12 κατ6ψ€ΐ] you will catch a sight of. 13 άτρακτοι] spmdle. For the use with έπικΧώθειν Jacobitz compares catapl § 7 σχεδόν yap SXov μοί τον ατρακτον έπέκΧωσα^» σνμβέβηκεν] it turns out, appears. 14 €K Χβπτών νημάτων] from slender threads ; that is, by them. 1 6 ορώ etc] ' I see them, each thread very slender, entangled for the most part, this one with that, and that with a third 20 κΧηρονομησαί] become the heir. Compare de hist conscr § 10 οΙκέτΎ) νεοττΧούτφ άρτι κΧηρονομησαντί του δεσπότου. 2 1 μίκρότερον] shorter, so that he will die before the other. 23 άττό XeiTTov] from a slight (thread), = by a mere hair. NOTES. 95 26 μΙ'^αν'\ predicative. ^/ϊγάσεται] will work, make. §17. 31 KoX μΊ]ν\ see on § i. οι)δέ] negatives eiirelv ^xols κατά rrju άξίαν, which is as one notion. * Yet you could not even find words to say how ridiculous it all is \ Page 22. r al dyap στΓουΒαΙ] * their over- eagerness'. Literally ' their too-much eagernesses This way of employing the epithetic adverb instead of an adjective is common in Greek. Compare Plato Rep 564 a ij yap dyav iXevdepia ^OLKeu ουκ eis άλλο rt 'ή ets dyai' dovXeiav μβταβαΚΧζίν. 2 καΐ τί> θανάτου] * and their sudden disappearance with hopes unfulfilled, being snatched away by their excellent friend Death μβταξύ των έΧιτ'ώων] on this side of their hopes, before attaining them, μβτα^ύ often means * between where you now are and some other place the latter alone being expressed. Compare Eur Hec 435 — 7 ώ φω$' irpoaeLTretv yap σον 6νομ ^^εστί μοι' μέτεστί δ' ούδ^ν ττλην όσον χρόνον ξίφους βαίνω μεταξύ καΙ τΓυρα$ 'λχίλλέω$, Aristoph Ach 433· οϊχεσθαι] see on § 12 οΐχοίτ* dv. 3 του βέλτιστου] a common form of address was ω βέλτιστα *my good sir*. Here I think 'their best friend if they only knew it' is meant. 6 κώνεια] criminals at Athens were killed by being compelled to drink a cup of κώνεων^ usually rendered 'hemlock'. But I am advised that what we know by that name is not poisonous. 7 αύτού3 εισέρχεται] enters into their heads. 8 7Γολι>] predicative. ' Then is heard in plenty their weeping and wailing and gnashing of teeth ότοτοΐ etc are expressions of woe. 9 €ύθύ3 cLpxrjs] as we say ' straight from the beginning *. ο έ7ηδημήσαντ€?] * having sojourned Often used of strangers visiting Athens. oXLyov is predicative, as τούτον shews. Render ' after this short sojourn in the world '. I Ίτάντα ύττέρ yyjs] all things on the earth. Compare de luctu § 9. 3 ά7Γθθαν6ντε3] at having died. See § i. is άεΐ] with χρήσεσθαι. 5 irpbs την dyuy7]v] *in the face of, that is *at' the arrest. See on somnium § 16. άγωγτ; here = ά7Γα7ω77? as the verb airdyn shews. 6 αύτων] των παρόντων, 7 ij τί yap Slv] see on § 4. 8 οίκοδομούμενο$] ' building himself the house = getting his house built. Notice this force of the middle voice. 96 CHARON 9 ?^ei r^Xos αυτξ)] will be finished in relation to him, that is, under his observation. ' That he will see it finished, but will depart himself (0 δ^) when he has just roofed it in For the αύτφ it is well to compare Thuc II I oi § 5 ή στρατιά σϊτον ουκ εΧχ€ν αύτφ. See on § ι σοι, I At'?5e] should be ούδ^. 3 έστιωρ] a sacrifice and banquet, to which relatives and friends weie invited, took place on the tenth (or sometimes seventh) day after the birth of a child. The name was then fixed. It was usual to give a man child that of his grandfather on the father's side. Thus του irarpbs here = his own father. 5 dp* &u σοι δοκ€Ϊ χαίρειν] *do you think he would have been re- joicmg'. The hv belongs to xaipeiv^ and the direct sentence would have been ei ήπίστατο, ουκ hp ^χαιρερ. But dpa and most particles attract &v to themselves. Compare § 20 ουκ Blv oUl where οΐα = σοι. δοκ€ί here, and the direct sentence would be ei βμβοήσαιμι, ουκ ώφβ- Χηθβίη &ν\ bis accus § 20 oiofs 'div oi'erat '^ενέσθαι et 'έφυ^ον tovs π6νου3, de luctu § 20. 8 ΌλιίμτΓία] neuter plural, generally explained by understanding !epA, the Olympic games. ΌλύμτΓία νικαν was the regular phrase for winning a victory in the games, which was looked upon in Greece as the highest distinction in the world. έκκομΧζοντα] = έκφέροντα = €βΙ'7'εηύε7?ι, carrying out to burial. 9 άφ ol'as αυτφ KpbK7)s έκρέματο] from what sort of a thread it was hanging in relation to him= * what the thread was like, from which his fortune was hanging'. Sommerbrodt well compares navigium § 26 οΐσθα ουν ττάνυ σοι άττό Xcttt^? κρόκης 6 iras οϋτοσΙ ττΧουτοί άπήρτηται. The dative αύτφ might almost be described as a dativus commodi. Jacobitz compares de luctu § 15 οϋθ' 6 tl πέπονθβν αύτφ ό waU ειδότα. Page 23. ι {f(f) ων etirov των άyyi\ωv^ = ύ7Γ^ 4κ€ΐνων των ά'γ'γέΧων ovs cIttov, Jacobitz compares de mere cond § 4 π€ρΙ ών τΓροείττον των ττβτταίδβυ- μένων. The compressed construction is common. See below § 24 καθ* d έστάλψ, piscator § 25, de luctu § 19. §18. 3 irpos έμαυτον] to myself = in myself. 4 irapoL τον βίον] along by their life = through life. Compare piscator § 25. So above § i wap* SKov τον ττλουν, piscator § 32 ττα/οά ^cl)VTas ύμα9^ de luctu § 11 τταρα την όδόν. 6 του] 'outside of That is, *not to mention*. I Ίτάθη] 'sufferings', or perhaps 'passions' as in de luctu § 24.. ίσοτιμία$'\ on equal terms ; that is, ruling them even as other people, shewing no favour. Compare piscator § 34. 3 ιδιωτών] * common people'. So Menippus § 17 των Ιδιωτών Ρ€κρώρ, αν €Ϊη] are likely to be. NO TES. 97 §19. ^^^λω] see on § 3 ^^eX^trat. δ' ουν\ 'and by the bye'. Carries lis back to the point reached before yovv above. 16 καταράττοντί] falling. 17 τοίνυν] *Isay'. Often used thus in carrying on a speech. Here the force is * You know what I mean. Well then ' 18 TLpks μ^ν al 5^] = ai μ^ν al δέ... iKpayeijai] burst. So below έξβρρά'γησαι^. Compare Herodotus in 133. άττέσβησαν] go out, vanish. The aorist here, like έξ€pράyησav below, denotes the suddenness and completeness of their disappearance. 19 έπΙ ττΧέον διαρκουσί"] hold out longer. 21 wdpTWs] at all events, anyhow. 22 τουτό έστίν] is this. ' Such is the life of man*. Compare Ikarom § 14 καΐ τουτό έστιν 6 βασιΧζύ^ καΐ yvrjaLos aeros. 23 οΐ μέν μά^ον^^ οΐ δ' έ\άττου{[ * some to a greater some to a less size '. 25 δ* ουν] * I repeat'. 27 ef/ca^as] for this form of the aorist indicative see Liddell and Scott. Render 'your simile is as good as Homer's'. 28 φύΚΚοίί'] alludes to the famous lines Iliad vi 146 — 9 0Γ77 irep φύλλων y€V€7j τοίη 8k καΐ άνδρών φύλλα τά μέν τ άν€μο$ χαμάδί$ χ^€ί, άλλα δ4 νλη τηλ^θόωσα 0u€t, ^apos δ' έπLyίyv€τaL ώρη ' Cos ανδρών yevei] η μ^ν φυ€ΐ η δ' άπoλήy€ι, § 20, page 24. 2 βούλα παραινέσω] see on § 9 βούλβι άκονσωμεν. 3 'π■aμμέy€θ€s] compare de luctu § 19 ^Γaμμ€yeθes dvaKayxdjai. 8 τον μέν] the owner. 9 yvμv6v] 'stripped' of his worldly belongings. See §§ 14, 22, οΐχεσθαί] * depart ' implying * for ever '. See on §§ 17, 12. 10 ad άλλων] of different persons from time to time. 11 €^ έττηκόον] * within ear- shot'. Literally *from a place whence it could be heard'. Jacobitz compares bis accus § 9 έκ τον έπηκόου. έμβο-ήσαιμί avroLs] * din into their ears '. 12 ούκ αν OL€i etc] Slv with ώφέληθηναι. See on § 17 ap' άν σοι δοκ€Ϊ. 13 παρά πολύ] 'along much'=*by far'. Compare with Jacobitz Timon § 18 σωφρονεστέρφ παρά πολύ τφ Ύίμωνι. §21. 14. ώ μακάρΐ€] used in conversation, meaning no more than * my dear sir . H. L. 7 98 CHARON. ί5 δίατ€θ€ίκασιν] have disposed. Render *to what a state ignorance and guile have brought them '. 17 ^δρασβ] Odyssey XII 173 — 7. Had they come under the spell of the Sirens' song, they had all been wrecked. ig δυνηθ€Ϊ€ν hv] see on § 12 μάθοί$ &u. κ€κρα'γώ^] κέκρα-γα like many perfect forms has a present sense. Render * though you split yourself with shouting '. 20 Trap' νμΐρ] * with you ' = in the nether world. έρταΰθα] * here ' = on earth. 7) λήθη] the river of forgetfulness. It is best to quote the fine description of Milton (Par lost ii 582 — 6) *Far off from these a slow and silent stream, Lethe, the river of oblivion, rolls her watery labyrinth ; whereof who drinks forthwith his former state and being forgets, forgets both joy and grief, pleasure and pain See de luctu § 5. 22 Ίτλην άλλα] see on § ii. 2^ οΐά eariv] of what sort or nature they (the πρά'γματα) are. 26 TrepLTrbv] superfluous, * waste of time*. 27 airojTraaavTes] intransitive *how they have broken away from the mass '. So Ikarom §11 /car' αντψ η δη την σεΚήνην έ^^νόμην ττάμπολυ των νζφών άποσιτάσα^. 2g δηλοί είσι βου\€ύοντζ$'\ are clear planning = clearly are planning. The regular Greek idiom. δρασμον'] flight from the world of men (άττό του βίου) to the nether spirit world (παρ' υ/xas). He means suicide in a spirit of disgust. 31 αύτών^ των πολλών. Page 25. 1 νλην] see on § 1 1 ιτλην άλλά. §22. 6 ras άτΓοΘήκαζ θεάσασθαϊ] explanatory of iv ζΐδέναι, ϊνα κατορύττουσί] * where they bury them That is, the bodies. 8 ή/>ία] * barrows So deor concil § 15 i^cTd^ovTcs η θ€oύs ehai άτΓοφανουνται η καταττέμψουσιν iirl τά σφέτβρα ήρία καΐ rots θήκα$ rets irpoyoviKas. In Iliad XXIII 126 Achilles φράσσατο ΐΐατρόκλφ μέ-γα ήρίον^ ηδέ οί αυτφ. τυμβoυs] * mounds * ; much the same as ijpia, g ιτλην] Hermes recollects that there are other and more magnificent forms of burial places. 10 σττ^λα^] grave-stones. Iliad XVI 457 τύμβφ re στηλτι rc* rb yap yipas έστί θανόντων, 12 στεφανουσι] for this see de luctu § 19. 13 μύρφ\ Jacobitz compares Anthol Pal XI 8 μη μύρα^ μή στ€φάνου$ NOTES. 99 Xi^iVais στηλαισι χαρί^ου, μηδ^ τό πυρ φ\4^r|s {βρ^^Ό^Υ is Kevov η δαπάνη. πνράρ] compare Virgil Aen VI 2-24 — 5 this custom of burning food and drink for the use of the departed. 15 otvov καΐ μελίκρατον] Odyssey X 517 — 520 βόθρον όρυξαι οσον re πνγούσίον ^νθα καΐ 'ένθα, άμφ' αντφ χοήν χβΐσθαι πασι νβκύεσσίν^ πρώτα μεΚικρητφ μβτέπβιτα δ^ ηδέι οϊρφ, τό τρίτον αΰθ^ ϋδατί' έπΙ δ' άλφίτα λβνκα παΚύνείν. See de luctu §§ 9» 19· 1 6 ώ5 yovv ^Ικάσαι] so far at least as one can guess. A common paren- thesis. eVri must be understood. 17 TL ταύτα πρδς τού^ ] * what this has to* do with* That is, what good it does them. 19 TTju κνΐσαρ] see de luctu § 19. 22 eKcivovs ^TL πίρ€ίν ...] that is, πβπιστ^ύκασι*, 23 yeXolbs €ίμί λέ'γων] I am ridiculous in saying = it is ridiculous for me to say. Compare piscator § 5Γ, and here § 21 δ?7λο6 elac βουλ€ύοντε$. 24 €L δύναίντ^ av\ * whether they are likely to be able '. 25 eirei rot πιομένου^] *for in truth you would have been in a very ridiculous condition — having plenty to do as it is — if it were your duty not only to escort them down but up again to drink '. I take ουκ dXiya πpάyμaτa ^χων to be a parenthesis referring to Hermes' actual duties, explaining the use of so strong a word as πayyέλoLa above. The absurdity lies not in the job itself but in the having to do it with so much else already to do. 28 μάταιοι tt]s a^ocas] ' vain in your foolishness'. This qualifying geni- tive is found with many adjectives. Compare Euri^) Alcest 741 σχετλία τ6\μη^, Plato Phaedo 58 e ευδαίμων yap μοι άνηρ ςφαΐνετο καΐ του τρόπου καΐ των \6ywv. ' Ο fools and blind, that ye know not how great is the gulf parting the affairs of the dead and the living, and of what manner are things in our world '. Page 26. I κάτθαν* 6μω$ etc] these lines are made up of Homeric pieces and parodies. The following references will shew this : Iliad IX 319, 320 iu δέ irj τιμχι ημ^ρ KaKos ήδ^ καΐ eadXSs. κάτθαν* όμώί 6 r' aepyds άνηρ ο re πολλά iopyws. Odyssey Χ 521 ΤΓολλά δ^ yoυvoυσθaL νεκύων άμενηνα κάρηνα. Odyssey XI 539 φοίτ^. μακρά βιβάσα κατ άσφοδβλον λειμώνα. 3 'T/oos] the beggar. Odyssey xviii i — 7. eV ιη ημη} in one honour or rating, * rank alike '. 4 QepaiTTj\ the grumbling *lout' described in Iliad 11 212 — 223. Θ^Γίδο5 Trms] Achilles. 6 yυμvoϊ\ see on § 20. ^ηροϊ\ dry, bloodless. 7—2 ΙΟΟ CHARON, §23. 7 τΓολύϊ'] predicative. ^TTtti/rAers] fling over me like bilge water. The word is appropri- ately used of Charon, who might be supposed often to bale out his boat. Compare de morte Peregrini § 5 έττήκουον οΰν τά λοιπά iiravrXovp- Tos αύτοΰ, 'My word, what a shower of Homer you do fling over one', 8 €θέ\ω] see on § 3 έθελησαι, 9 rbv €τγΙ rrj Θα\άττ7)\ τάφον. Sigeum and Rhoeteum, promontories in the Ν W of Asia Minor, near Troy. ο TO Τρωΐκόν] in the Troad, or district round about Troy. αντικρύ] opposite. Rhoeteum was rather more to the North, on the other side of the river Simois. Al'as] Iliad TI 768 — 9 ανδρών αΐ) μ,έ^* dpiaros ^ην Ύ€\αμώνω3 Afas 6φρ Άχίλεύί μήνίεν' 6 yap ττοΧύ φέρτατοί ηβν. Two barrows were pointed out as the graves of these famous chiefs. 3 as κάτω άκούομεν] * which we hear spoken of down below 4 Μνκήνα^] Mykenae and Kleonae were toAvns of ancient renown in Argolis. 6 έκεΐθεν] from Troy ("IXios) in the days of the Trojan war, which was said to have lasted 10 years. νεωλκησαι] hauled ashore. 7 δίαψυ^αι] dried and cleaned. So in Nikias' letter Thuc vil 12 §§ 3, 4 we are told that the Athenian fleet when it first came to Sicily was in fine condition owing, amongst other things, to the soundness of the ships {των νεων τχι ^ηρότητή : and he goes on to complain that now the ships are leaky (διάβροχοι) ; for, he adds, ras μεν yap vavs ουκ ^στιν άνελκύσαντας διαφν^αι. This * careening' seems to have been often repeated in ancient times. 9 ουδέ ΐχνο$] * not a trace ' in Lucian's time. It has since been dug out by Mr Layard. ο σοι] for this dative see on § i . ή τον μέyav περίβόλον] see on § 9. 1 ου μετά πο\ύ] = μ€τά ού-πολύ, in no long time. ^ητηθησομένη] doomed to be sought in vain. Such is the full meaning. 2 αισχύνομαι] because there is but a stone or two of them left. Troy and Mykenae have recently been dug out by Dr Schliemann. 8 ουδέ τάφρο$] *not a ditch'. Though Homer speaks of ιτόΧυδίφιον "Apyos (Iliad IV 171), there is some doubt as to the disappearance of the river Inachus. See Mr Mahafly's * Rambles and Studies in Greece ', chapter on Argos. ο Ίταπαΐ των έτταίνων] * alas for your praises '. That is, they are all exploded now. The genitive with interjections is common. See § 13 ώ ΊΓολλοΰ yέλωτoSi below here ώ ttjs avoias. NOTES, ΙΟΙ 1 k\}κτiμtv(ιC\ Iliad II 570. In line 569 Mykenae is called Ιυκτίμ^νον § 24, page 27. I μεταξύ λ07ωί'] ' while we are talking ' = * by the bye Compare bis ace § 9 άλλα μεταξύ \0ywv ηδη ττΧησίά^ομβν t'Q ^Αττικύ}, Plato Phae- drus 230 a ατάρ ώ έταΐρε μεταξύ των \ό^ων dp' ού τάδε ην το δένδρον έψ* 'όπερ 'η'·γε3 ημα^ ; 4 'Οθρυάδην"] the only survivor on the Spartan side in the battle of the 600 (300 a side) for the district of Thyrea. The story is told with less pictorial colouring in Herodotus i 82. The date is 546 Β c. 5 τρότταωνί a number of spoils of an enemy set upon a post by the victors with an inscription recording their victory. ο ΊΓοδιαΐονΙ ' scarce a foot square ' is meant to shew that all are brought alike to little in the nether world. See Menippus § 17 έττειδαν yap 6 AiaKos άττομετρηστ} εκάστφ τόν τόπον {δίδωσι δΙ τό μέyLστov ού πλέον πoδόs)f ovayKifi dyaπωvτa κατακεΐσθαί 7Γ/)05 τό μέτρον συνεσταλμένον. 5 καθ' α εστάλην] = κατά εκείνα καθ^ α έσταΚην = * to do the errand on which I was sent '. 6 -ηξω σοι] I will be back with you. See on μάλιστα ηξω § 6, piscator § 16. 8 άvayεyράφΎ|] see on piscator § 38. ώνάμην τι] * I got some good ' from my outing. άπoδημίas] from the world below, of course. See § 1. to 'Σ.άρωνο^ ούδεΙ$ λ6yos] = nobody thinks of death. THE FISHER. § 1, page 28. 1 βάλλε — έπίβαλλε—προσεπίβαλλε] notice the accumulation. 2 των βώλων] partitive genitive. * Some of the clods Compare § 22 T7]s εΙρωνεία^. The article gives the force of ' the clods that lie about here '. See on § 32 toIs ξύλοΐ3. 3 TOis ξύλοι$] ' your sticks In Lucian's time the staff was part of the regular dress of a philosopher. See § 24. 4 ΐΐλάτων] 429 — 348 Β c, the great disciple of Socrates (469 — 399) and founder of the Academic school of Philosophy. Χρύσιππε] of Soli in Cilicia (282 — 209 Β C). Though not the founder of the Stoic school, Chrysippus so developed and strengthened the system that it was said εΐ μη yap ην Xρύσιππos ουκ άν ην Στοά. In this dialogue as elsewhere (see vit auct 20 — 25) he is introduced as the representative Stoic. I02 THE FISHER, 5 καί σύ δ^] * and you too Said to another philosopher. συνασττίσωμζν] put our shields together = *take close order*. 67γ' αυτόν] to attack him. So § 14 -ηκομβν iir αυτόν. 6 ώ$ Ίτήρη etc] parodied from Iliad II 363 φρήτρη φρήτρηφιν άρ'ή'γτ/ φΰλα 8k φύ\oLS. The wallet, ostensibly for carrying a few bare necessaries, was (like the staff) much affected by the philosophers. Lucian suggests that such externals formed their whole stock in trade. 8 Aioyeves] of Sinope, the well-known Cynic philosopher, died 323 Β c. He reduced the wants of life to a minimum. His tub, staff, cloak etc are matters of history. Many amusing stories are told of him with more or less truth. €Ϊ 7Γ0Τ€ καΐ aWore] if ever even at another time = now or never. χρω τφ ξύλφ] Diogenes is said to have been rather fond of laying about him with his staff. See §§ 24, 44. 9 δίδότω την άξίαν] δίκην. * Let him be punished as he deserves*. Compare § 8 ύφέ^ω δη\α3η την ά^ίαν, § 14 tos υπόσχυ την ά^ίαν. ο κ€κμήκατ€\ ' tired already?' Epicurus and Aristippus were the champions of pleasure, maintaining that it is a true happiness for men and end of human action. The point of κβκμήκατε lies in this allusion. Έπίκουρ€] 34 τ — 270 founder of the school which bears his name. He adopted and purified the doctrine of Aristippus concerning plea- sure ; but his followers often debased their practice in a manner of which their master would not have approved. Αρίστιππε] about 435 — 350 Β c, a pupil of Socrates, and founder of the school called Cyrenaic from Cyrene in Africa, the birth-place of Aristippus. καΐ μην] ' yet See §§ 3, 5, 20, and these dialogues passim. 2 avepes 'έστ€ etc] parodied from the Homeric line άνέρ€$ 'eare φίλοι μνήσασθβ δέ θούριδο^ ά\κη$. §2. 3 * Αρίστ6τ€\€3] 384 — 3^^ ^ pupil of Plato, and founder of the school called Peripatetic. This name came from the walks (περίπατοι) of the Lyceum at Athens, where the philosopher used to stroll {περι- πατεΊν) up and down teaching his disciples ; who were hence called the men from the walk [ol έκ του περιπάτου). The order to * hurry on quicker still' is meant as an allusion to Aristotle's generally leisurely step. 6 μετέλθη] * prosecute ' hence * punish ', a legal word, καΐ lays stress upon it. * But how is one to punish him ?' Compare § 45 φέρ ϊδω τί και ex€L ; yap] the sense is ; (no common penalty) for let us We may render ' yes let us devise a varied kind of death for him, one that will suffice for us all ; anyhow he deserves that we should have him die seven times for every one of us '. NOTES. 103 7 κατ αυτοΟ] against him. Compare § 5 Kdrh. των άξίων, έ^αρκέσαι\ that is, satisfy our vengeance. 8 W^v] almost a dativus commodi. For us = to gratify us. Page 29. f Μ πολύ πρότβρον] far sooner. iirl ττολύ is often thus used ad- verbially. So eTTt irXeiaTov, έττΐ pAya and others. 3 'E/>t7re50fcXeis] of Akragas in Sicily, flourished about 445 — 433 BC. He devoted himself chiefly to physical research, and is said to have ended his life by jumping down the crater of mount Aetna. Hence es τού^ KpoLTYjpas is spoken in character. 4 €μτΓ6σ6ίν\ *be cast', ττίτττω, έμττίπτω, έκ-πί-ιττω etc. are used as pas- sives of βάλλω, έμβάλλω etc. 6 καΐ μ-ην] *yet' (if we are to abide by the words of Socrates above πασιν ημΐρ έξαρκέσαι δυνάμ^νον). Tjv] see on Charon § i καλω$ βΖχε. HevOia η Όρφέα] Pentheus and Orpheus were the subjects of two terrible legends, both being torn to pieces. 8 λακι,στον] rent, torn. This verse is thought by Musgrave to have formed part of the speech of Agave (now lost) after line 1330 in the Bacchae of Euripides. The conjecture seems to me a very probable one. Q ϊν du. . .άττηλλάττετο] *that each might then have gone off with his proper share of him'. The use of ϊνα with past tenses of the indicative to denote the consequence of something happening (which has not happened) is common in authors of the best age. But to put du with the verb so used is a mark of late Greek. Lucian often does it. Jaco- bitz compares dial mort 6 § 2 eid^vai έχρην irore καί τεθνη^βται των ^^ρ6ντων €KaaTOSy ha μη μάτην αν eviovs eOepdirevov, Toxaris § 18 καΐ €Ϊθ€ ye ώΜνησίΤΓΊΓβ άνώμοτο3 ταύτα ^λey€Sf ϊνα καΐ άιη.στύν αν έδυνά- μην avTOLSy Ikarom § 21 ττολλάκί$ έβουλ^υσάμην μετοίκησαι οτι πορρωτάτω^ ϊν αύτων την TrepLepyov αν yλωττav δL€φυyov. Tlie aV gives a notion of some condition, *if possible'. So with u3s 6'ίη in § 15 below. §3. I irpbs ίκβσίου] Al6s, *ln the name of Zeus the suppliant's friend'. To spare the suppliant was a recognized principle in Greece, expressed by putting him under the protection of Zei)$ Ικ€σω$, which he had a right to claim. See the fragment of Euripides below. 5 ώ$ ουκ 'έστι\ Iliad xxii 262, where Achilles is telling Hector that there can never be anything but war to the knife between them. 6 καθ^'Όμηρον'] in the manner of, or, as we say, 'after' Homer. 8 ραψφδησανταΙ 'when I repeat them to you'. A reciter of poetry was called ραψφδό$* See Plato's Jo/i. THE FISHER. 19 ^ωγρειτ ] these lines are made up of pieces from the Iliad, put to- gether in free parody, and ending with a sarcastic aUusion to the greed of the contemporary philosophers. X 378 ί;ωΎρ€Ϊτ\ αύτό,ρ έ'γώρ έμ^ Χύσομαι' ian yap evhov XaXicos T€ xpvcbs re πο\ύκμητ63 τ€ σίδηρο$, I 23 καΐ dyXaoL δέχθαι dwoLva, XI 131 ^ώγ/)6ί, *Ατρέο$ νΐέ, σύ δ* ά^ια δ€ξαι αττοινα, 23 μη δη μοι\ Iliad Χ 447 — ^ μη δή μοί φύ^ιν ye^ Δόλωί', έμβάλΧεο Θυμφ έσθλά wep άγτ^^'λα^ eirei ϊκ€θ xetpas is άμά^. ιβ Tj μ€yίστη έ\πί$\ compare Thuc III 57 § 4 '^Α'^^ ^ Αακεδαιμόνωι, ή μόνη eXiris, δέδίμ€ν μη οΰ βέβαιοι ητε. 28 μη KTeive] this line is from a lost tragedy. 30 oJ δείνα] Orestes 413. It is the answer of Menelaus to Orestes' words οϊμοί διωγμών, ols εΚαυνομαι raXas. Of course the question (;) belongs to the whole sentence, not to the quotation. 3 1 pvv ουν] from a lost tragedy, ^κατι ρημάτων = on account of words = 'for words that is, when I have done no evil deed. Page 30. 2 άχαΧίνων] from the Bacchae 385 — 7. §4. 6 ουδεμία μηχανή] I cannot find this phrase used in Greek of the best age except with a following negative (τό μή oύ...eic). So here per- haps we should consider that τό δLaφυy€Lv με virtually = τό μη ουκ άττο- θανεΐν με. ' No device can save me'. Compare Menippus § 2 α ^tct τον Κέρβερον ουδεμία μηχανή τό δLaφυyεLv αύτου^. φέρε... είπατε] φέρε and dyε were such common conversational forms that they came to be used in addressing any number of people. 13 dyopds] from the market, with the market as your place of sale. Render *like common market nroods'. αποκηρύττων] selling by auction. This refers to the dialogue called βίων TTpdais. See below §15. 15 παραιτησάμενοι] having prevailed upon. Compare de luctu § 16. [8 'Π.υθay6pas] about 570 — 472 Β C. Born at Samos, he travelled much, especially in Egypt, and finally settled at Croton in Italy. Here he gathered round him by degrees a numerous following of scholars whom he formed into a secret society, which soon spread itself among the Greek cities of southern Italy and had in the end to be put down by force. As a preparation for the reception of his doctrines he is said to have enjoined on novices a complete silence of five years' duration. See vit auct § 3. §5. 10 ανέπνευσα] I take breath again = I am relieved. So § 59 ττροσ· εκύνησα, and often ησθην, ^yiXaaa and others. NOTES. 105 2ί μαΧλον δ^] 'but rather', correcting what has just been said. * Or, stay, keep them'. Compare §§ 13, 15, 39, deluctu §§ i, 15. 26 λάϊρον...] Iliad III 57, where ^σσο is 2nd person singular pluperfect passive; 'thou hadst been clad in garment of stone', that is, stoned, if the Trojans had had any spirit in them. Here I think we must consider that Lucian meant it for an imperative * put thou on a garment of stone ' ; for the K€j/f which in the original comes in line 56, does not appear here. 28 olKeiop] see on somnium § 7. ^9 φορτικόν] vulgar, in bad taste. *And, if I may use the word, the friendly guardian of your pursuits'. The e7rir);5ei;yctara = philosophy. 3' opdre μη τΓΟίβΐτε] 'see lest you be doing'. The indicative implies that they are. Compare § 15 opdre μή...ηΎ(>ρ6υσ6 kukuSj and see on de luctu § 18. Page 31. 4 καΐ χάριν.,."] *do we owe you gratitude besides for having reviled us?' καΐ lays stress on χάριν. 5 ouTws] 'do you then' think that...? Sommerbrodt compares Toxaris § 38 ou σοι δοκοϋσιν 6 α,νβμο^ καΐ 6 άκινάκη^ θβοί είναι ; οϋτω^ αρα η^νόησα^ ΟΤΙ άνθρωποι^ μείζον ουδέν έστι ξ'ωη3 καΐ θανάτου] In Latin we should have adeone putas ? 6 κατα\ο-γΐΎΐ irpos ημα^] reckon up against us, put down to our account (as still owing). Latin imputabis, §6. ρ διατ€τίΚ€κα\ have continued. Commonly used, as here, with a participle. IQ TOLS Xoyois ομιλών] that is, reading them. See somnium § 12 σννών και προσομιλών. 1 1 yoOv] introduces, as usual, the instance in support of the statement. 1 2 κατά την μέλιτταν] like the bee. So κατά τον θάμ,υριν^ § 7 κατά τούί pTjTopaSf etc. άττανθισάμενο^] having gathered (as the bee does honey from flowers). 13 έτταινουσι και ΎνωρίζΌυσιν] 'praise while they recognize the flowers one by one '. Lucian here honestly confesses his debt to the great old writers : and he had need, for the traces of his reading appear in every page of his works. 16 έ^ηνθηκατε] take τοιαύτα, ποικίλα etc with Liddell and Scott as cognate accusatives. 'Who have burst out in blossoms such as these, varied and manifold in their hues, for any one (to use) who should know how to pick them twine them and put them together so as to blend them harmoniously '. 1 7 €Ϊ Tis] literally * in case any one ' should know. 19 άτΓφδειν] to sing out of tune; hence, to 'jar with* any other thing. So άττφδά φιλοσοφείν in § 34, and Ikarom § 17 την συμμιγη έκείνην και άτακτον φδην άπ<;ιδονΓε$. io6 THE FISHER ^σθ' oaris ovv] = ^στιν ovv oaris, the oVrts being drawn to the ^στί, *Is there then a man, who, havmg'...? 21 άφ' ώ^] from whom = by whose help = as a follower of whom. rts eimt] for this common pregnant use of tls like our 'somebody* compare Lexiphanes § 22 irapd yap τούτων άπαντα τά κάΧλιστα άπαν- θίσάμ€νο$ ^(ττ) rts eu XoyoLS. €kt6s el μη] *outside if not'= 'unless indeed'. A common formula in Lucian. Compare de hist conscr § 13 ττοϋ τοίνυν τό τερπνόν iv του- TOLs; CKTOs ei μη Tis κομιδη άνόητο3 €Ϊη, § 2ΐ e/cros μή τοΰθ' ύπολάβοι rts. See also de luctu § 19. 22 θάμυριν] a Thracian bard who challenged the Muses to a singing- match and was defeated. He then was struck blind, and lost his power of song. Ένρντον] challenged Apollo to a shooting-match, was defeated and slain. For his pride see Soph Trach 260 — 266. §7. 26 κατά Tovs pTjTopas] * after the fashion of the rhetoricians', who loved to maintain a paradox. This is clearly the meaning, for he goes on 'anyhow it is utterly opposed to your act'. 28 ^ί'τ^] ifj as is the case = seeing that. See on Charon § 5. 29 καΐ αχαριστία] ingratitude besides. 2[ ύποθ€μ€νο$] having set before you this single aim. υπό (as in ύπαρ- χων, ύπ€Ϊναί etc) often implies that the thing spoken of is there or is put there as a foundation for the action, as something to start with. Here it implies that a mark is set up before you shoot at it. Compare Ar Eth VI 12 §9 τά προ? τον ύποτβθέντα σκοπόν συντείνοντα. Page 32. 1 άνθ' ων] literally *in return for which*. But here, as in e0' φ, μέχρι ου and other formulae, the original relative force seems to have dis- appeared. See on § 39. This άνθ' c5i^ = in return for that = because, inasmuch as. Jacobitz compares mort dial 22 § i where Charon de- manding his obol fee says άττόδοί, φημΊ, άνθ' ών σβ δΐ€πορθμεύσαμ€ν. 2 ουκ €κω\ύσαμ€ν] = one word. ' Freely allowed you*. 3 δίά ye τοΰτο] for this very reason. §8. 5 προς opyrjv] in relation to anger, that is, with anger present in you, to warp your judgment. Hence 'angrily'. Compare Soph El 369 μηδέν vpos opyrjv πρό$ θβών 'in heaven's name say nothing angrily'. So Trpos βίαν = ϊ>γ force, forcibly. Aesch Prom 208 φοντ άμοχΘΙ πρό$ βίαν re δεσπόσβιν. See on de luctu §11 προ3 δυσωδίαν, 6 ποοσί€σθ€] allow to come near you = admit, accept. Compare NOTES. Thuc IV 38 § I irpoaieaeat τα κ€κηρυ^μένα^ Herodotus I 75 αλλά τούτο μέρ οΰ προσίεμαί. 8 μόνοί δη] δη is used, as it often is with superlatives, to lay great stress upon μόι/οι. *You if nobody else seemed to me to be far beyond the reach of such an influence ο άίΓοκτείνητβ] remember that this is the aorist. ύμέτερορ ην] *was a principle of yours, that we'... 1 κατά TO ίσχυρ6τ€ρον] according to the stronger = on the principle of 'might is right*. 2 ΊΓολίτβύβσθαί] to live as a citizen in one's public capacity = to deal with one's neighbour. That a man should not treat his neighbours according to the rule of strength, was a favourite theme of philosophers. τα διάφορα] compare what Thuc II 37 § 2 makes Pericles say of Athens, μέτεστι /caret μ^ tovs νόμους προ^ τα ϊηια διάφορα πάσι το ίσον. Render *but settle our disputes by arbitration, granting and receiving in our turn the right of speech ', 3 iv τ φ μέρα] so § 28. 4 ή ovTLva αν...] that is {iKeivos) ovTLva av, that man, whomsoever you may appoint to speak for all. 6 άδίκών φαίνωμαι] *be proved guilty*. Kiihner on Xenophon Anab V 7 § 5 well points out that φαίνομαι άδικων — apparet vie iniuste facere (rather fecisse)^ while φαίνομαι άδικ€ΐν = video?' i7iiusta facere (fecisse). άδικω = 1 am aStAcos, I have done a wrong. See § 19 φαίνοιτο οιίσα, de luctu § 24 φανοΰνται €μμένοντ€$. 7 'yyQ] decide, 'γνώμη ^judgment, verdict. ύφέξω] I shall afford, submit to. ύττέχβιν δίκην = {ο have to stand trial; hence, to pay the penalty. Below with evOvvas. την α^ί'αϊ'] see on § i διδότω την άζίαν. 8 Ttts €ύθύνα^] having rendered *my due account*. Said usually of magistrates at the end of their term of office, they having to give account of their conduct. The more common phrase is euddvas δοΟναι, g άνβττίλητΓτοί] not to be laid hold of = blameless. §9. 2 TovT έκ€Ϊνο] *this is that* which I expected. The Greek for * there you have it' or Ί thought so*. es τΓ^δ.οί' τον ϊπττον] ΊτροκαΧ^ΐσθαί. *Το challenge the horse to come down into the plain ' was proverbial of those who give their opponent the advantage. Jacobitz well compares Plato Theaet 183 d iirw^as els irediov προκαλεί Σωκράτη els Xoyovs ^Γpoκa\oύμevos. The philosopher here argues that Lucian is seeking to make tliem fight on his ground, in the law-court. ^ πaρaκρoυσάμ€vos] * having misled ' the jury. What metaphor is contained in this word is not certain, but it is common in the Attic orators in the sense of cheating or deceiving. io8 THE FISHER, aTrA^T/s] like the Latin discedere this word is frequently used to express * leave the court*. 25 ττανουρ^ον] *a rogue' in speaking: that is, a sophistical fellow, a ' sharp practitioner ' as we say. 27 ^ωροΙοκ-ησα^Ι strictly 'having taken a bribe*. But in late Greek writers the word is used as here of the person who gives the bribe. o?a τΓολλά TTOieire] which sort of things you do much = as you often do. Compare § 46 ofot πολλοί elaL^ and so § 52. 28 ψηφίσασθαί] to vote. The votes in law-courts were given by putting pebbles (ψηφοή into a box. A white pebble counted for acquittal, a black one for condemnation. See § 21. 29 τούτου ye ^ρβκα] on account of this at least as far as this goes *. 30 δίαίτητ^)ρ] 'arbitrator*. The Athenian διαιτηταΐ were a sort of inferior court for trying unimportant cases. They were paid by the parties to the suit, and sat in various places for the convenience of litigants. άμφίβολορ] * doubtful ', that is, of doubtful honesty. 21 άΐΓοδώσ€ταί] ' will sell' his vote to me. Page 33. I ΊΓοωΰμαί] make for myself = appoint. Compare § 38 φίλορ ττοωΰμαί αύτορ. 5 oi αύτοί etc] do you the same persons be accusers and jury = be prosecution and jury in one. 6 νπερφέρω] am superior, have the advantage. The genitive νμωρ is implied : it would more commonly be expressed, as in Thuc I 81 § i Tols OTrXoiS αύτώρ καΐ τφ πλήθει ύΐΓ6ρφέρομ€Ρ, 7 €κ irepLovaiasi] out of superfluity = at an advantage. Compare Dem de Corona § 3 ρ 2 20 ovtos δ' έκ, π€ρωυσία$ μου κατηγορεί. §10. II τι αλλο η βαδίζωμεν] what else [are we to do] than walk? This is a common Greek ellipse. See on § 38. [3 TO irpo δίκψ'\ that is, άποκτ€Ϊραί or δίκψ λαβ€ΐρ, * Execution before trial '. r 4 Ιδίωτίκόρ] see on Charon § 4. 15 €f Ty X^ipi] that is, in violence. Compare Odyssey XX 180 — i ττάντω^ ούκέτί pQl διακριρέβαθαι όίω irpip χεφώρ ^^ύσασθαι, and the phrase χβφώρ ρόμο3 Herod Vlil 89, IX 48. ig TOTc] the jury, that is, on the occasion when Anytus and Meletus accused Socrates of impiety and of corrupting the youth, and obtained a verdict against him, Β c 399. 70 νδατο3] in the Athenian courts a vessel containing water was hung up, with a small hole in the bottom to allow the water to trickle out NOTES, 109 drop by drop. Thus the time allowed to the speakers was meted out. Hence vdaros ;α€ταλα/3ώι/ = having received a share of water = having opportunity of defending himself. Compare § 24 €κκέχυται το ϋδωρ, § 28 σοΙ yap τό ιυν pec. The proper name of this water-clock (often alluded to in Aristophanes and the Attic Orators) was κλεψύδρα, §11. 30 έντυ-γχάνων αν] the αν belongs to άνηρώτων and has a frequenta- tive force, as often. See on somnium § 2. τριβώνια] the rough and worn cloak (τριβών or τρίβώνων) was in Lucian's time much affected by the philosophers, as indicating a con- tempt for worldly riches and outward show. 31 Ίτώ-γωνα^ βαθ€ί3 καθειμέροις] * let down in respect of deep beards ' = * with long flowing beards *. Page 34. 2 ουδ' δ'λω9 άπεκρίνοντ6 μοι] *used to make me no answer at all, that they might not be convicted of ignorance, or would point out one door after another '. 4 ούδέπω καΐ ττ^μερον] * not even as yet even to day '= ' from that time to this §12. g TToWdKis ηκον αν] ' ever and anon I would find myself at (I used to have come to) such and such a door '. g τα σχήματα εύσταλων] neatly dressed. Compare Timon § 54 oCros 0 TO σχήμα €ύστα\'η3 καΐ κ6σμω3 το βάδισμα. IQ συ μτΓ α ραβυσθ els] jammed in the crowd along with them. 1 1 yvvaiov] a somewhat depreciatory word. * And then I used to see a female, not simple, however much she put on a plain and un- adorned appearance ; but I detected at once that she did not even leave her seemingly dishevelled hair without embellishment, nor yet put on the robe she wore without affectation. On the contrary (δ^) she was manifestly adorning herself by those means, and employing that sem- blance of neglect to improve her looks '. 12 h TO a0eX^s] into the plain = into plainness = so as to seem plain. , ^ ίρρύθμιζεν] was arranging herself. κατεφάνη] *she appeared clearly' to me not even allowing The construction with the participle is like § 8 άδικώμ φαίνωμαι, το &v€Tou δοκούν] the appearing dishevelled. So τφ άθεραττεύτφ δοκοΰντι below. For το dveTov compare Alexand § 13 σείων άμα ττ]ν κόμην άνετον. ι ς άναβολην] the way of wearing her robe. See on somnium § 6. 1 6 avTOLs] the way of dressing her hair and wearing her robe. 17 ύττεφαίνετο] was shewing a little {υπό). no THE FISHER, 1 8 ψιμύθωι^] white lead pigment, with which Greek women used to plaster their faces to make their complexion seem fair. φΰκο$ was a cosmetic used for a similar purpose, being a sort of rouge. ig is KaWos] as to beauty =* for beauty'. 20 δοίη Tij] that is, rt. 2 1 παρακαθισαμένη] having taken to sit by her side. 22 'γυμνωΘβίση'; άκούσιορ] ' when she laid bare her neck, as though accidentally 23 κατα τό άκούσιον] in the manner of the involuntary. Compare § 3 καθ' "Ομηρον^ § 6 κατά t7]v μέΧιτταν, § 7 κατά tovs ρήτορας. κΧοιων"] kXolos was a dog's collar, hence a name for the pillory in which offenders were placed at Athens, often called to ^ύλον. It is used of a thick gold collar or torque in Eurip Cyclops (of Paris) 183 — 4 καΐ τον χρύσβορ κΧφον φορουντα irepl μέσον τον αυχένα, 24 έτΓΪ irbbas] to (my) feet =footwards. The words mean backwards, facing the person or thing from which you recede, ewi πόδα is the common formula. Compare § 48 iwl κεφαλήν. άνέστρεφον] intransitive, or implying βμαυτόν. 25 τψ pLvos] a common phrase was ' to be drawn by the nose implying wanton and insolent treatment. Here this courtesan-like woman (Sham- philosophy) is pleasantly said to draw these men by the beard (which they wore to gain a philosophical look). 27 ^Ιξίονα] Ixion in the legend seeks to embrace Hera, but is deceived by Zeus, and only clutches a cloud made in her image. §13. 30 iv Κεραμεικφ] two places at Athens bore the name Kerameikus. In the outer one, outside the walls, were the tombs, and it was a sort of city of the dead. The quarter of the city next it, called the inner Kerameikus, is that of which Lucian speaks here. The lady Philosophy would have to come through these places on her way back up to the Stoa Poekile (near the Acropolis) from the Academy (on the Ν W of Athens). 31 τΓου] * soon, I fancy Page 35. 1 *Ακαδημ€ία$] the Academy was a sort of public park, in which was a gymnasium. Here Plato taught, and hence his school got the name of Academics. iv Ty ττοικίλτι] that is, στοα. The painted hall or porch, so called from the frescoes of Polygnotus representing scenes in the great Persian wars, was a public building in Athens. Here Zeno taught, and hence his school got their name of Stoics (στωικοί) or men from the Porch (oi άττό TTjs στοα3). See below § 43. 1 μάλλον δ^] see on § 5. NOTES, III 3 ry]v άττό του σχ^ματο^] whom you can tell by her dress. See on Charon § 9 ΎΎ\ν το rpLirXovi/ τβΐχο$, and compare bis accus § 28 top Ύβι/^ίητηρ έκ^Ινον, τον άττο του σχήματος. 4 €τγΙ συvvoίq,] for, that is, in deep thought. Compare Eurip Orestes 632 — 5, where Orestes asks MeveXae, ττοί σον ττόδ' έττΐ σvvvoίq, κυκλβΐς, δίττλψ μερίμνης δίπτυχους Ιών οδούς ; and Menelaus replies ^ασον ev έμαυτφ tl συννοούμβνος βιτοι τράττωμαι της τύχης άμηχανω. Jacobitz well remarks that in Saturn § 1 1 we have Ιδών yap με σκυθρωττόν έττΐ συννοίας βαδίζοντα^ where έπΙ συννοίας ( = with or in deep thought) is but little different in sense from the construction here. 7 άναβολην] see on somnium § 6. §14. 2 avTCL δη τά κεφάλαια] 'the very heads ' of my learning. Sommer- brodt compares precisely the same phrase in de hist conscr § 28. 3 ές τον βίον] that is, ηκετε. * Why are you come again into the world?' See on Charon § 15. The second title of this dialogue is άναβίοΰντες ' men coming into the world again \ Notice &νω and κάτω here used of our world and that below, as often. 8 την Ιερωτάτην σέ] * you, the most sacred of ladies *. For the apposi- tion compare § 25 την φίλοσοφίαν, § 43 ημ^ΐς, ή μας etc passim, § 44 ^Ύω^ε η φιλοσοφία, vit auct § 9 "^ον επικούρεων σέ, § 2ΐ λ^7*= τ^ρος τον ώνητην έμέ. Ο τοις μεθ* ημας] our successors. 1 είτα] expresses indignation, as often. * And so you were vexed when a man reviled you \ 2 της κωμφδίας] the poets brought out their plays at the festival of the Great Dionysia in the month of March. The Comic poets often ridiculed the philosophers. A famous instance is the attack upon Socrates in the Clouds of Aristophanes. 3 rois δίονυσίοις] the Dionysia or festival of the god Dionysus, to whom belonged wine and merriment, and the shows at whose festivals gave rise to the drama. See the end of § 25. 5 τα συνήθη] he says μέρος της έορτής in § 25. Compare Aristoph Ran 370 — 371 ύμεΐς δ' ανεγείρετε μολττήν κατά τταννυχίδας τάς ημετέρας καΐ τηδε πρέπουσαν έορτη. 7 άποσμώμενον] being wiped or cleaned. Compare Anacharsis § 29 άλλως re καΐ τον ρύπον άττοσμ^ καΐ στίλττνότερον ποιεί τον άνδρα {η κόνις). 9 ουκ οίδ' ^πως] parenthetic, as usual. 1 μίαν ήμέραν] see Charon § ι. παραιτησάμενοϊ\ see on de luctu § 16. Page 36. ί έπιών] έπίέναι is, like the Latin obire, =to go over, to visit. So of 112 THE FISHER. Nikias and his army in Thuc Vii 78 § i ό μίν 'Νικία^ rocdoe irapaKiXevd- μ€Ρ03 αμα iwrjcL το στράτ€νμα^ and έττέρχβσθαι in IV 96 § ι τοιαύτα του ^IinroKpaTOVs ΐΓαρακελβυομέι^ου, καΐ μέχρι μ^ν μέσου του στρατοπέδου eireX- θόντο$ το ττΧέον ουκ ^τι φθάσαντο^. The metaphor then here is not from the address of a public speaker to the assembly (irapiCov would then be used) but from the detached remarks of a man going from group to group and spreading slanders. Render * how he used to go about and speak of us to the multitude \ § 15. 5 θέλων] see on Charon § 3 έθεΚτ^σαι» 6 οϋκ] that is, άττοκτβνοΰμεν, έπΙ σέ] for you = for your decision. ανεβαλόμεθα] we put it off, hence * referred ' it. 7 τούτο] * this ' = the reference of the matter for your decision. 9 τοΰτο αυτό] that is, φημί. ΙΟ €ύρ6μψ] * 1 obtsdned' = 1^2ίύη impefravi. 13 ΊΓρφην] *but the other day ' in the dialogue called βίων wpdais, TO άτιμότατορ] the most worthless of things. 14 θεάτρφ] audience. άτΓοκηρύττωνΙ see on § 4. κατα μέρη] in lots. 15 'έκαστον λό-γων] each form of her systems. He means, a representative of each system. Among them Lucian knocked down Diogenes at two obols and had Aristippus left on hand unsaleable. For \6^ων compare % 1^ έν tois Xoyois. 16 οράτε μτ) ήγόρευσε] see on § 5 όρατβ μη ποιείτε, Jacobitz well com- pares mort dial 16 § 2 ό'ρα yodv μη το έναντίον εστί. 2 1 "Αρειορ πάΎον] the hill of Ares lay Ν W of the Acropolis. The most ancient of Athenian tribunals had of old sat there. Hence she thinks it a suitable place for the coming trial, but changes her mind. ^2 έκ περιωπψ] compare Charon § 2. ws av e'iri] see on § 2 'ίν dv άπηΧλάττετο, and compare with Jacobitz mort dial 4 § 2 ώ5 άί' dπo\dβoLμι. The passage in Plato Phaedo 82 e is doubtful. § 16. 23 ώ φίλαϊ] said to her attendants, Virtue Temperance Justice Culture and Truth. 24 ^^ω ύμιρ] see on Charon § 24 ηξω σοί. 27 καΐ αύταΙ] they (themselves) too. 30 αμυδρά] Truth is made to look faint and dull, because Lucian wishes to imply that she was hard to find in his days. So also he makes Culture the leader of the virtues, as in his opinion she was. NOTES. 113 Page 37. 5 ώί yivoLTo] see on Charon § i cJs τταρέχοιμι, 6 avi/Tjyopou] * as counsel \ to speak on my side. άναβίβάσασθαι] to bring up (to the bar) on my account. A word often used of producing witnesses etc. § 17. 13 ip 84oifTt] in need, in good time, opportunely. Compare Eurip Med 1277 T^pos deCbv άρήξατ^' ev δέορτι yap, 18 παρρησία] free speech, a well-known word in Greek literature, where we find the claim of every Athenian to it put forward continually. See Eurip Hippol 421 — 3, Ion 671 — 5. 19 ' ojs rbv ^ie'tXatou etc] * to this poor little fellow here \ 21 ^Xeyxe] El enchus = proof, test, confutation. So the verb έΧέ^χ^ιν, to test or confute. 24 el και TLs dWos] if too any other = more than any. TOLs τυχουσι θ-ηρίοι^] * any chance beasts 25 αΚαζόσιν] braggarts, pretenders. This refers to the contemporary professors. See § 20 μίσαΚαζών and §§ 46, 52, where Elenchus is associated with Lucian in his enquiry into the lives of these creatures. 9 αττόδει^ίΐ/] * demonstration *. Here I take it to mean * proof posi- tive ' opposed to ^Xeyxos ' proof negative § 18, page 38. I Ίτροσεταφίξ'ίΐταί] takes into his company, associates with himself. Herodotus V 66 uses it of Cleisthenes τον δημον προσεταιρίζεται. 8 ουδέν μη yέvητai\ explain the construction thus, — μη yέvητaι might, as often, be used by itself with the notion of fearing not expressed. (* I fear) lest it may happen Then we observe that the 01) in ουδέν negatives this fear, and as ουδέν may in sense be resolved into ou and tl we get ού {δέδοικα) μ-ή τι yέvητaι Ί have no fear lest anything should happen *. Render * there is no fear of any injustice being done, while she has Justice here with her'. Compare Xenophon Anab 11 2 § 12 ijv yap ατταξ δύο η τριών ημβρών όδον άττόσχωμεν, ούκέτι μη δύνηται βασιΚεύ^ ημα3 καταλαββΐν, Soph Phil 103 ού μη πίθηται. § 19. 1 Τ1αρρησιάδη3'\ * Free speaker '. Lucian gives these fancy names in earnest. His own is connected with παρρησία (see on § 17), his father s with truth (αλήθεια, το α\ηθέ$), his grandfather's with proof or confutation (^Xeyxos). 4 Σύρο$] that is, είμΐ. *I am a Syrian, one of those on the Eu- phrates', that is, from the Euphrates valley. Lucian's birthplace Samosata, chief town of the Syrian province called Commagene, lay on the upper Euphrates. H. L. 8 114 Τ FT Ε FISHER. 15 αλλά rl τοΰτο ;] but what is this = what does this matter ? 16 βαρβάρου$] the word strictly means 'not of Greek birth'. We must remember this if we render it * barbarian Perhaps our nearest word is * uncivilized \ 6 rpoiros δέ καΐ η iratdeia] ' but their character and culture are above the standard of Solians Cyprians Babylonians or Stagirites I unhesi- tatingly follow Jacobitz in taking the rpdiros and τταιδβία spoken of here to be those of Lucian's opponents. 1 7 Σό\έαί\ Soli in Cilicia was the birthplace of Chrysippus. Kvwpiovs] Zenon was born at Kitium in Cyprus. Βαβυ\ωνίου3] Diogenes the Stoic, born at Seleukeia on the Tigris, was called Diogenes Babylonius. 18 Στay€φίτas] Aristotle was bom at Stageirus on the coast of Mace- donia. πρ63 ye σέ] in relation to you at least = in your eyes at least. 19 yevoLTo] the nominative is tis to be supplied from below. η ^νωμ.η\ his intention or * principles*. 20 φαΐνοίτο ουσα\ were shewn to be. See on § 8 αδικών φαίνωμαι, §20. 21 αλλωϊ] *at random', 'heedlessly'. Jacobitz tvell compares deor dial 20 § 3 tIpos δ' ovp ^νεκα ταύτα €ρωτςί$; άλλω5 ηρόμψ. Render *you are right : at least this was a thoughtless question of mine '. 24 μισότυφοί] a hater of vanity or arrogance {τΰφθ3), 20 ΊΓολυμίση τίνα] for tls and the adjective see on somnium § i ταχεΐάν Tiva την έπικουρίαν. Render *the profession you follow is one of much hate '. 28 ov μην αλλά] not verily but = * yet in spite of this*. 29 ατό του φίλο etc] * which begins with φίλο\ Compare with Jacobitz Aristoph Vesp 77 ουκ, άλλα φίλο μέν έστιν αρχή του κάκου. 31 ^ιλαττλοΐνό^] 'a lover of simplicity', which was not (see § 12) a characteristic of the philosophy of Lucian's day. Page 39. 2 ταττδμενοί ύπο] * ranged beneath'. A military metaphor, which bad passed into ordinary language. οίκβώτεροί] more suited to. See on somnium § 7. 4 άπομαθβΐν] have * forgotten' or * unlearnt', for want of practice. 5 του yap αυτού etc] * for both this and this, says the proverb, come under the same head'. Literally, belong to the same thing. The re- mark might be applied in many ways, but here Lucian no doubt means that the professions of hating and loving are really one, since to love NOTES. truth implies the hating of falsehood, and so on. Thus truth and false hood both belong to the same — namely to the profession of love-and-hate. 8 TO €μον\ my position. Compare Herodotus IV 127 ούτω τ5 Ιμον ίχα ώ Π^ρσα* ^7'·^ ουδβί'α κω ανθρώπων Beiaas ίφν^ον ovre ττρότερον οϋτ€ ννν σ€ φeύyω. 9 TOLOVT0P οΐορ] Of this sort, such as to' hate etc. Render *my way is this, hating the bad and praising and loving the good § 21. 1 dye δτ]] such conversational imperatives are often used in the sin- gular when more than one person is addressed. 2 προράφ] the entrance-hall of a temple. The main room was called vaos. τΓοΚιάδο$] the goddess Athena was called Polias, being the tutelar divinity of Athens. The name is connected with ttoXls. Not only was her great temple (the Parthenon) on the Acropolis, but her great bronze statue in the character of Champion (Αθψα ττρόμαχοί) also stood there. rj UpeLo] this use of the nominative as a vocative is very common, and is probably to be explained by supposing that tlie pronoun which should be there (σύ, ij Upeta) has been dropped in conversational usage, leaving only the article and substantive which further defined it. Com- pare § 45 ol ύπηρέται, bis accus § 20 ό 'ΈιΤΓίκουρο$ υπέρ τηs ηδονής X^yCy § 33 ό didXoyos έπΙ των αύτων Xeye. 3 €v τοσούτφ] see on Charon § 14. 4 77} θ€φ] the use of προσκυνάν with the dative is confined to late Greek. The accusative is its proper case. 6 οπόσα.,.αύτωνί *how many perjuries you hear from them daily*. 7 Koi d πράττονσί δέ] *and their deeds too* you alone see, dwelling as you do (are δη) overlooking them, δέ is often thus put in after a kcu to give an additional force of 'also'. So § 23 καΐ dWus δέ. are δη] literally 'inasmuch as to be sure*. 8 άμύνασθαι αύτού$] to requite or punish them. έμέ δέ ην που etc] *and if you happen to see me being worsted and the blacks are in a majority, do you give your own vote for acquittal and save me'. ^ wXeiovs] in a majority of one. at μέλαιναί] ψήφοι. See on § 9. ο προσθ€Ϊσα] having added your vote (to the lesser number). The following σω^έ με shews that such is the sense here. την σαυτη$] Lucian is all along referring to the proverbial ^Αθηναζ ψηφο$. In the trial of Orestes (Aesch Eum 734 — 755) before the court of Areopagus the goddess gives her own vote in the prisoner's favour. This makes the votes even, and Orestes is accordingly acquitted. Jacobitz compares Harmonides § 3 wVtc ην που καΐ νυν έμοι es τό χείρον 8—2 ii6 THE FISHER. ρέπωσιν al ψήφοι h τφ λό-γφ καΐ έΧάττους ώσιν αΐ άμείνου^, σύ oe την τη$ Άθψ'οίζ irpoaTLdeLS άι/απλήρου τό ένδέον παρα σβαυτου. § 22. 21 ύμιρ] 'you see*. For this dative see on Charon § i σοι. καΐ δή] *yes verily'. Almost like our * there 23 avpeipere] see on somnium § 8. 24 8L€\4yx€Te] * confute* your adversary, by argument or cross- question- ing. 29 καΧλιφωρία] elocution, delivery. δ€ίνω3 'Αττίκη] is marvellously Attic. The Attic was looked upon as the standard Greek dialect. Lucian himself always strains after Attic elegance of expression. τό κεχαρισμένον] that which is pleasing or graceful. Compare Iliad V 243 Ύυδ€ίδη Αώμηδεί έμψ κεχαρισμένε θυμφ, and elsewhere. 31 τό ewaywybv ip καίρφ] *the well-timed seductiveness 'of your demon- strations. Lucian refers to Plato's habit of striking home with a passage of highly-wrought beauty when an incomplete argument seems in danger of becoming wearisome. Page 40. I vpoηyopίav'] speaking in behalf of others, pleading. 3 συμφορά is τό αυτό] ' gather into one '. Literally, into the same place. 4 Topyiap] Gorgias Polus Hippias and Prodicus were famous Sophists contemporary with Socrates. Plato brings them in as characters in his dialogues, only to be refuted each in their turn by Socrates, through whose mouth Plato himself speaks. Prodicus was the author of the famous fable called the * choice of Hercules'. Sommerbrodt well reminds us that he had the nickname 'clever' or 'sharp' (Setfos), and that δ€ίνύΤ€ρο$ ovtos (said of Lucian) alludes to this. 5 έπίπαττ€ ovu etc] 'throw in then a dash of your mock-modesty, and put those neat connected questions of yours ; and, if you think fit, stick in also that passage, how that the great Zeus in heaven driving his winged car would take it ill were this man not to undergo his due punishment *. ειρωνεία^] the quality of the εϊρων or dissembler, who does not pre- tend to all that he might. The Socrates of Plato's dialogues employs this appearance of humility to entrap unwary opponents into the expres- sion of an opinion, which he then shews to be false by means of question and answer. But the είρωνεία is probably due quite as much to the real Socrates as to any originality in Plato. 6 κομψά καΐ συνεχή] neat finish (το κομψόν) is a striking characteristic of the Platonic dialogues, and is attributed to them by Aristotle Pol 11 6. So also is the continuous stringing together of question and answer (το avvexh) by which an opponent is led up to his own confutation. NOTES. 117 7 ο /xeyas etc] this famous passage in the Phaedrus of Plato page 246 e runs as follows 6 μ^ν δή ^eyas η-γ^μών έν ονρανφ Zevs έΧαύνων τττηνον άρμα. πρωτοζ 'π·ορ€ύ€ταί, διακόσμων πάντα καΧ έπιμ€\ούμ€νο$. Lucian is fond of referring to it, as in bis accus § 33. 8 ovTosI Lucian. 9 τψ δίκψ] the proper (την) penalty, § 23. 1 1 τροχείρισώμ^θα] let us set before us : that is, appoint as our repre- sentative. Compare προ€στησάμ€θα below. ΑίΟΎένην] the one mentioned in § i, who belonged to the Cynic Ji^^i.;^ school, of which Antisthenes was the founder. Krates was one of his pupils. Notice that three Cynics and a Stoic are mentioned here : the Satt^ former were celebrated for their boundless abusiveness, the latter for their uncompromising scorn. Hence he says τίνα των σφοδροτέρων above. 13 δeίv6τητos συyypaφLκψ'\ 'ability as a writer', opposed to readiness as a speaker. άλλά TLvos etc] *but for practice, so to speak, in confuting and litigating Perhaps παρασκευή has here also a sense of * armament * outfit as often. 16 άλλ' βγώ etc] * very well, I will accuse him See on somnium § 2 άλλα τούτον &y€, 17 δβΐσθαί] that it (the business) requires. &λλω$ ] in other respects = generally, besides. Compare § 40. 18 ύπ^ρ ttTrai/ras] beyond all = more than any. ΊΓρφψ] vitarum auctio § 11. 22 πρβαβεύβίν] to put first, deem important. Compare Aesch Choeph 488 ττάντων δ\ ττρωτον τόνδε πρεσββύσω τάφον^ Eum I πρώτον μ^ν cvxy r^5e πρεσβεύω θεών την πρωτόμαντιν yalav, 23 καΐ προ$ άλλ?7λοι;5] * with one another too besides our being at variance with Lucian. 24 σύ δέ ] *do you, I say*, not enquire into this. The δ^ catches up the sense again from τά κοινά δέ οράν above. The usage is much the same as that of 5' οΰν, and is very common. 2 5 δλω$] * in general 27 προαιρέσεις] * principles Compare Demonax §4x0,5 ev φιλοσοφί^. προαιρέσεις» 29 έν σοΙ etc] compare Thuc II 35 § 2 καΐ μη έν ένΙ άνδρΙ πολλών άρετά$ κινδυνΐ^ύεσθαι εϋ τε καΐ χείρον εΙπόντι πιστενθηναχ. Here κινδυνεύεται = is now being risked = being brought into risk. § 24, page 41. I έλλείψομεν] plural used by one person, as often. * We will noi fall short in any way THE FISHER, 2 καν... be] * yes, and if. See on % 21 καΐ d ιτράττουσι δ4. €7Γΐκλασθ€Ϊσα Trpbs] relent in the face of or *at' his speech. See somnium § 16. 4 διαβου\€ύηται] be debating with herself — * be partly minded \ The tense shews that indecision is meant, gradually leaning to mercy. άλλ' ού etc] * still my part shall not be wanting '. 5 μη ξνΧοφοροΰμβν] another horrid μή, 6 τφ ΧοΎφ /Λαλλον] that is, τταΐβ. 8 TO νδωρ] see on § 10. irXeioaL] ψήφοίζ. We see that he is confidently anticipating the result given in § 39 rals iraaaLS Kpareis, The more votes, by the more he will be acquitted. 14 yepvaia σον ταΰτά] these things are noble in you = you shew your pluck. Compare vit auct § 23 yevvaXd σου ταύτα, καΐ deivws άνδρικά. § 25. 1 6 τταρά τδν βίον] see on Charon § 18. 18 TO κατ €μ^~\ that which is over against me = what is related to me. Hence used adverbially = * as far as concerns me '. άλλα] throws forward the clause to which it is prefixed. 'Still who does not know Pythagoras and the rest, how many fair things they brought with them into the world *. 20 e$ τον βίον\ see on Charon § 15. 11 κ-αλά] *fair things \ We should perhaps say *how much that is noble '. 23 ρ-ητωρ Tis] *a sort of rhetorician'. Contemptuously said. Lucian had been a rhetorician, but gave up the profession at the age of 40. 24 δβινότητο^ η άκμψ] δ€ίν6τη$ in an orator is the power of working on people's feelings. Demosthenes was called δ€ίρ63 on this account. It almost = ' powerful ' or * forcible a/c^T7 = prime condition, the being at one's best. Render ' all the force or vigour he had gained in speaking'. 26 σνσκ€υασάμ€Ρο$] having prepared, made ready. 27 άτΓΟκαλών] calling us in contempt. Compare de luctu § 16. Render * branding us as quacks and cheats '. 28 TO μηδέν] that which is nothing. A regular Greek phrase =* good for nothing'. Compare Soph Aias 1275 η δη το μηδέν 6ντα$, 29 καΐ μισεΐσθαι] hated as well (as despised). 30 φ\ηνάφον$] see on somnium § 7. 31 τ a σά] your principles. ών ημα^ ετταίδευσαδ] = εκείνων α 'ημα$ έτταίδευσας * of the doctrines m which you trained us '. For the compressed construction see on Charon § 17 ύφ^ ών 6Ϊπον, and compare the uncompressed but attracted pro- NOTES. 119 nouns in Aristoph Ach 677 ou 70/) ά^ίω5 ^κ€ίνων ών €ΐ>ανμαχή4ταμ€ΐ> ^ηροβοσκούμβσθ' ϋ(β υμών, άλλα δανά ττάσχομ^ν. Page 42. I 67γΙ χλβυαίτ/ζω] with intent to ridicule. So e7r2 xKevaaig. below. Jacobitz compares Demonax § 39 (35) Ιρομένου yap twos έπΙ χ\€υασμφ. So § 34 6 7Γΐ τούτφ, eiri μισθφ. 3 ό iroKvs λ€ώ5] the great mass of people. A common phrase. 6 άμέ\ζΐ\ ' never mind ' = * to be sure In late Greek it is very often used as simply ' in fact Compare de luctu § 5, vit auct § 7 άμέλει κύων αύτφ και τοϋνομα, gallus § I άμννονμαί yap άμέλ€ΐ σε, § 3 ^κουσά tl καΐ ττάλαί τοωυτον άμέλα irepl υμών, and the opening sentences of some of the Characters of Theophrastus. 7 ^ΓapάyoυσLv] bringing them before the people; so παρβλθειν, irapiivau For the fact see on § 14. 8 κωμφδονσιν] In Greek of the best age this would mean 'ridiculing'. Compare Aristoph Ach 631 cJs κωμφδεΐ την ττόλιρ ημων. Here it is used with the cognate accusative κωμωδία^ 2ί.% = κωμφδία.^ διδάσκουσίν * putting comedies on the stage \ a very rare use. aWoKOTovs] strange, monstrous, unnatural. Compare de luctu § 13, bis accus § 33 κωμφδών καΐ yeXorroTroiivu καΐ vwodeaeis clWokotovs ν7Γθκρινόμ€νο3 αύτφ, Thuc III 49 § 5 Trjs μβν προτ€ρα$ veus ού airovSy πλ€θύση3 ίπΐ ^Γpdyμa αλΧόκοτοκ ΙΟ ev Αωνύσου] Ιερφ. That is, as Jacobitz remarks, in the theatre. See on § 14 TOLS δωννσίθί3. €φ€ίμένον] when it was permitted. This pendent or absolute accu- sative of the participle is common. Compare § 33 τιμάν ΙπΙ τούτοις δέον. 11 T^s έορττ}^] see on § 14. §26. 12 τού$ dplffrovs] *the best men'; a Greek expression for the men of wealth and position. Render * but Lucian draws together the leaders of society, and having long deliberated and prepared himself and having written some calumnies in a thick note-book openly reviles with his voice pitched high Plato and the rest, me and all (philosophers) generally, though no feast is approaching nor has he been personally wronged by us '. 1 3 €K τΓολλοΟ] * from a long space or time back \ 14 μ€yd\r|] predicative. 19 5/>χωζ/] beginning (before the other side), opposed to άμννδμ€νο^ = \η self-defence. Compare Thuc i 53 § 2 άδίκβΐτε ώ ανδρβς ^Αθηναίοι πολέμου αρχοντ€$ καΐ σπονδάζ XOovres. Render * had he acted in self- defence and not been the first to do it *. TO πάντων δ€ΐνότατον 5tl] compressed. The full phrase would be καΐ TO πάντων δεινότατον τοΰτ^ eVrtf , 6rt See § 35. I20 THE FISHER. 1 1 VTToSuerat υττο] creeps under, puts on. Metaphor from putting on a mask. νΈ^ΚθωνΧ having cringed to, fawned upon. Hence * beguiled Compare Soph Phil 1007 οί'ω9 μ ύττ^λ^εϊ. τον διάλογοι^] the Dialogue, a favourite form of composition with philosophers since Plato, is represented here in person as a relation, vi^hom Lucian has beguiled into doing his will. This means that Lucian has employed this form of writing for satirizing the philosophers. In the dialogue 5tj κατ-η^ορονμ^νο'ί the Dialogue in person is made to complain of Lucian's having applied him to base uses (bis accus § 33). οίκ€ίον\ see on somnium § 7. 11 συνα-γωνιστΎ)] fellow soldier, or simply 'assistant*. Liddell and Scott. But, considering the metaphors in νποδύβται, ύττοκρίττ} etc near here, and that άyωJ/Lστ'ήs sometimes = 'actor I think that there is a stage- metaphor intended here also. See de luctu § 20. 23 MePLTTirov] Menippus the Cynic philosopher and satirist was a pupil of the famous Diogenes. He was well known in his time for his clever and biting jests upon the follies of men. Lucian often employs him as a character in his dialogues (such is the point of the allusion here) in order to put sarcastic comments on the ways of the world into his mouth. From him are named the Menippus and Ikaroinenippus. See also bis accus § 33. 24 σν^κΐΛμφύν\ to help him in his ridicule for the most part (ra τΓολλα). «5 TO KOLVQv\ * the general interest ' of all. § 27. 26 η τί yap αν..."] see on Charon § 4. 27 eirl τοσούτων μαρτύρων] before so many witnesses. Compare § 40 eirl Trjs dper^s, and de luctu § 16. 28 XPW'-i'^ov] that is, €Ϊη αν. καΐ irpbs e/cetVous] in respect of them too. That is, it will be a good warning to them. TO TOLovTov] 'this sort of thing'. Explained by ei ββάσαιντο etc following. 30 την ησνχίαν &yeiv] see on Charon § 3. 31 μ€τρί6τ'ητο3] the genitive often denotes belonging or appropriateness. Not to belong to moderation = not to shew (indicate) moderation. Page 43. ■3 os] referring back to the unexpressed agent of the last sentence, as often. 'For who can bear his last acts? when he brought us forward like slaves to the auction- mart, brought in an auctioneer, and disposed of us, they tdl me, some for a large price, others at one mina Attic NOTES. 121 currency, and me — this scoundrel — at two obols : while the company laughed \ 3 €τηστ'ησα{\ having set (a crier) over the sale, that is, put him in charge of it. 4 /xz/as] the Attic mina ( = ioo drachmae) was worth just ow^x The δραχμή ( = 6 obols) was worth g^d, the obol just over i^d. 7 άζίοΰμεν τιμώρησαν] we expect that you will succour us. Jacobitz compares § 47 okLevaeLv διέ'^νωκα3. § 28. § 29. f5 ούκ οΓδ' 6 TL Ίταθων] having suffered I know not what =* for some reason or other'. 16 τοσούτου δέω] *I am so far from'. The personal construction is regular in Greek, as Plato Apol 30 d ττολλοϋ δέω βγω ύττέρ έμαυτου awoXoyeiadaL. f^apvos ^^νέσθαι] — €^αρν€Ϊσθαί. The negative is commonly added in Greek after verbs of denying, where we should not put it in English. We might have either ojs ούκ eXirov as here, or μη eiwdv. In either case the construction really represents a quotation of one's own words — I deny, saying that I did not... «7 μεμ^Κ^τηκώ^] having practised or *got up' a defence. 19 τΓρότβροϊ'] before I was brought to trial. Render *so that I am minded now to add anything further which either he has left unsaid or I have not found time to say before', έφθασα €ΐρηκώς = 1 anticipated in having said = I said in time, found time to say. The idiom is too com- mon to need illustration. Ίτροσθήσαν μοι δοκω] * I seem to myself to be going to add '. The idiom is very common. Compare §39, Aristoph Vesp 250 ούκ άλλα τφδί μοι δοκώ τδν \ύχνον ττροβύσαν^ Plutus 11 86 — 7 Α^ο* δοκω ένθάδ^ αύτοΰ καταμ^νάν. See on Charon § 6 έοίκα. 22 και μοί] this μοί is the so-called ethic dative, for which see on Charon § 1 σοι. *In relation to me' = 'before me' = *in my sight'. Hence we find it as here = 'let me ask you ' much as we say ' please '. τούτο... €ί] 'this, namely whether'... 26 έ-γώ yap] the yap as usual introduces a statement, and cannot be rendered in English. * I, the moment that I clearly saw all the dis- agreeable necessary surroundings of a rhetorician's life , fled from these'. σννοραν = ίο see together, take in at a glance. 30 if^Lovy] thought fit = determined. Page 44. I σκ€7Γ6μ€νο$] 'seeking shelter'. A rare word out of Luciaru But the substantive σκέπα% is common in the Homeric poems. 122 THE FISHER. 2 κ(ίταβιωναϊ\ to spend my life, as we say *to close my days'. Com- pare the Latin degere vitam, § 30. 4 ^TT avTov\ that is, rov άριστον βίον. *What is the best life?' was a favourite theme of discussion among the philosophers. 7 δωλισθάνοί] *slip about' = *lose his hold*. Compare Charon § i διολισθαίνοντα^ iv τφ σκότα. OLTevh άττοβλέττων] keeping his eye intently fixed upon. Compare § 46 and Ikarom § 12 την βψιν es το arei/^s άττηρεισάμην, Kavovas] the κανών was a carpenter's rule, and the use of the word for a rule, law, principle etc is metaphorical. Here it is strictly so, the metaphor being kept up by ρυθμίζοι and απανθύνοι * order' and 'regu- late'. ;8 άτΓβυθύνοι] straighten off = get straight. Of carpenters often, as Ikarom § 14 irpos roi)s KavSvas απευθύνονται tcl ξύλα. 9 και των καθ' i}yuas αύτούί] even of our own contemporaries. §31. 14 TO yiveiov] the chin, covered of course by the philosophic beard. TO βάδισμα] the gait, slow and thoughtful. 15 την άναβόλήν] the cloak, coarse and worn, to shew contempt for riches and outward appearance. See on somnium § 6. iiri του βίου] *in their lives', as § 34 έπι τη$ kvXikos, at or *over' the c^P> § 37 ^'rt Trjs ύτΓοκρίσεω^^ in their acting, § 38 t7r£ tivos ^ραφη^. ά.ντιφθ€Ύ^ομένου3\ contradicting, or as we say * belying.' Compare de saltatione § 23 ττώ^ αντιψθέγγεσθαι CKeivoLs το\μα$. 16 ο'χήματί] the figure = the outward appearance. Compare somni- um § 8. 17 TTjs ύποσχ€σ€ω3] the promise or profession. Compare the silver-age Latin use of profiteri^ professor, professio. Render *and ruining the credit of the profession'. 18 καθάττερ €C\ = καθάτΓβρ dv €Ϊη el, *as it would be if. So we have ώσπερ el, ws e^. Here we should expect an dv expressed. 20 Θησέα] the legendary Attic hero, who after many toils was said to have become king of Athens, and to have brought all Attica under one government. 2 1 θρυτΓτυμ€νο$] being effeminate, * giving himself airs ' under so mighty a mask. 22 Ελένη η ΙΙόλνξένη] Helen the famous wife of Menelaus and para- mour of the Trojan Paris. Polyxena daughter of Priam, sacrificed after the city's fall at the tomb of Achilles. Both were favourite cha- racters in the Greek drama. 24 ούχ δττωδ] = * I do not say that' : a common elliptical expression, NOTES. which became = * not to mention ', or even as here * much less \ See on Charon § 8. 0 κοΧΚίνικο{\ the victorious. A name often given to Herakles, as conqueror in all his famous labours. 5 μοι hoKti] 0 'Hpa/cX-^s is the nominative. 7 κατατ€θη\νμμ€ΐ/ο$] *made a woman of*. A very rare word. In the de morte Peregrini § 19 he writes καταθηλύναρτα roi)s "Ελλψαξ, § 32. 8 iκdvωv] the philosophers of Lucian's own day. 9 el έτόλμησαν] if they ventured = ' to think that they ventured*. Compare § 34 ei έκτρέφβι, Charon § 4. ο π€ρίθ4σθαί] to put on themselves, or as we say simply *put on'. Such is the force of the middle voice. In § 33 we have τΓ€ρίΚ€Ϊσθαι, where the beginner must not forget that κεΐσθαι is commonly used as the passive of τιθέναι, τον iv Κύμτ] dvou] we have the same fable referred to in fugitivi § 13 where he says frankly that the story comes from Aesop. But in the fable itself there is no mention of Kyme. Sommerbrodt There were several places of the name. Page 45. I ό-γκώμΕνο^] * braying*. The same word is used in the passage re- ferred to in the last note. 3 ^^7^€] confuted, exposed him, or as we say * shewed him up *, * pul him to shame To?s ^0\oLs] with the sticks to hand hard by. See on § i, and compare with Jacobitz Timon § 34 βάλλων rots βώλοΐ3 καΐ rots ο Ίτρό τΓολλοϋ] before a great space or time, extending in thought up to the present. Hence * long ago '. 1 irapoL ^Qvras vμάs] along by you living. That is, * while you were alive * in your lifetime*. See on Charon § 18 wapa τον βίον. 2 u/xets μ^ν έκΊΓοδών] that is, ητβ. Render δέ * while 4 €ρήμψ] in this phrase δίκην is generally left to be understood. * You Avere convicted with him in respect of an undefended suit '=* you shared by default in his condemnation Compare Dem Meidias ρ 540 δίκην τούτφ λαχών ύστερον τη$ κακη'^ορία^ etXov έρήμην' ού yap άπήντα. 5 δια/3ολ7;ί'] = the having people set against you [διαβεβλημένονή. That is, unpopularity or odium. Render ' you were dragged down with him into the like disgrace*. Compare Plato Apol 19 a — b η κατηγορία ψ ή έμη διαβολή y^yovev, and τί δη λέyovτes δίέβαλλον οΐ δίαβάλλοντ€$. 124 THE FISHER. § 33. 6 ^'λβγχοί/] the imperfect of effort ; * I wavS seeking to confute them and part them off from you η hkov\ see on § 25 έφ^ιμένον, 8 των μυημένων"] of the initiated. The regular word for those who had been admitted to take part in the most secret rites of Demeter and Persephone {τοίν θεοΐν) at Eleusis. It was forbidden to divulge the secrets learnt in these mysteries. 9 €ξορχούμ€νον'] * shewing by dancing That is, mimicking the sacred dancers and so betraying the secret (and probably symbolic) gestures to the uninitiated. Sommerbrodt well compares de saltat § 15 έκβΐνο iravres άκονονσίν, otl τού$ e^ayopevovras τα μυστήρια εξορχβΐσθαι \4yovaiv oi TToWoL. 1 άθλοθέται] stewards at the games, whether the competitions were literary or athletic. 2 ην υποκρίνοίτο] it is hardly necessary to remark that in good Greek ην could only take the subjunctive mood. But in lAician's time many such distinctions were lost. Jacobitz well compares de conscr hist § 5 ην ris, ώ3 Θουκυδίδης ψησίν, es aei κτήμα συντιθβίη. 3 ΰποδεδυκώς] having got under, that is under their masks. Compare with Sommerbrodt apol de mere cond % 2 ην μέν οΰν κατ αξίαν ύτΓθδύ3 το σον πρόσωπον ύποκρίνωμαι, αν ημΐν ^χοι, 4 e/ceii/ot] oi θεοί, Athena Poseidon and Zeus. 5 περικείμβνον] laid round in respect of their masks = with their masks on, wearing their masks. See on § 32 πβρυθέσθαί, and compare § 36 Ίτερίκβίμενα. TO σχήμα] here probably * dress' as in §§ 12, 13. 6 ζπέτρζψαν] gave charge to. The nominative is * they *, that is the άθλοθέται. For the whipping of bad actors see apolog de mere cond § 5 {ύποκριταϊ) ύπόμισθοι τf,ayφδoΰvτ€S, €κπίπτοντ€3 καΐ συρίττόμβνοί, ivLOTe δέ καΐ μaστLyoύμ€voi Tives αυτών,- ws άν τφ θεάτρψ δοκη. άλλα και] ' in fact '. So often after ov. Compare bis accus § 20 ουκ ayvo(jo μέν άλλα καΐ δρω. 7 ηδοιντ αν] oi deol as before. μaστLyoυμέvωv] genitive absolute, as though he had written αύτων. Compare Aesch Theb 247 στένει πόλισμα yijOev, ώ5 κυκλουμένων, 8 μικρόν τό πταίσμα] the blunder is small. In English we say * is but a small blunder ο άποτρότταιον Cos] 'it is fearful how*. Compare ύπερφυώί ώί, Θαυμάσιων ώί, θαυμάσιον όσον, ούράνιον 'όσον and many more. και αίσχρόν] even shameful : that is, not merely a blunder great or small. Render * I shudder to think how downright shameful it is '. Compare with Jacobitz (after G Hermann) Phalaris i § 3 άποτρότταιά μοι καΧ άκοϋσαι ήν. NOTES. 125 § 34. I καΐ r05e] this too, namely what follows. Page 46. 1 ακριβού GLv] handle with care, study accurately. 2 eirt τούτφ] to this intent. So below έπΙ μίσθφ * with a view to hire ' = * for hire'. See on § 25 έπΙ χλβυασμφ, 5 μόνον TO καλορ ayaObv] that * nothing is good but what is honourable (morally-right)' was a favourite dogma of the Stoic school. 6 ά6pyητov'] calm, not passionate. Opposed to όρ-γίλώτεροι below. rcju Χαμττρών τούτων] * these splendid people '. That is, men with splendid fortunes, who could make a great display. See on somnium § I τύχη3 λαμττραϊ. 7 Ισοτίμία$'\ see on Charon § 18. Opposed to κο\ακ€υτίκώτ€ροι belov/. avTOLs] TOLS λαμπροΐ$. 8 θαυμάσια λίαν] λίαν in the second place is rare, as Jacobitz remarks: it means as often no more than ' very 9 αντά...δίδάσκουσί] all this is inconsistent with χρημάτων καταφρονεΐν above, αντά ταύτα = ' these very doctrines '. ο τεθήττασι] are amazed at, lost in admiration of. A Homeric word which came into use again in late Greek. Compare Timon § 56 ol τον Ίτλουτόν σου τ€θητΓ0τ€$. κβχηνασιν] are agape at, greedy after. A common Greek word, used often by Aristophanes, denoting an absorbing interest or expecta- tion, Compare Aristoph Nub 996 irpos ταύτα κ€χψώ$. 4 γέλωτα όφλισκάνουσιν] ' owe laughter '. Hence, through the sense of owing or having to pay a fine or losing a la \\ suit, comes that of * incurring' laughter = becoming ridiculous, being made fun of. 5 M ταντοϊ] * to get these ', namely the αργύρων and other things to be got by courting the rich. 7 τούτου$] that is, the rich. φορτίκ^] in a low, vulgar manner. That is, they praise the dinner, house, furniture, wine and jests of their host. 8 πέρα του καλώ$ ^χοντο$] * beyond that which is well ' = * more than is proper '. έμφορούμζνοί] ' stuffing themselves '. So Timon § 54 κυνηδον έμφο· ρου μ€ ν OS. μεμψίμοιροι] finding fault with their lot : that is, discontented, grumbling. Similarly in Timon § 55 of a philosopher it is said μεμψί- μοιρο5 ad, κΒ,ν τον πλακούντα όλον η τον συν μόνο$ των άλλων λάβΎ). 9 tVt TTjS κυλικο$] see on § 31 ^πΐ του βίου. Jacobitz remarks that the dative is more common, as in Timon § 55 προσέτι καΐ λ6yoL πολλοί έπΙ Tji κύλικι, τότ€ δη καΐ μάλιστα, περι σωφροσύνης και κοσμιότητοί. 126 THE FISHER. άτερτΓτ] etc] * gravely discussing gloomy and discordant topics *. άττωδά, things jarring with the festivity of the evening. See on § 6 > TOP άκρατον] ohou, their unmixed wine. The ancients commonly diluted their wine with water. To drink it * neat ' was the mark of a toper. ού φέροντζζ] ' not tolerating That is, finding fault with the strong drink while they drink it. Compare §§ 32, 33, ούκ ^peyKUy Charon § 13 ού φέρβί. Ιδιωται] see on Charon § 4. * All the unphilosophic guests *· 2 el €κτρέφ€ί] see on § 32 €τ6\μησαν. καθάρματα] see on Charon § 10. §35. TO πάντων αϊσχιστον, 6τϊ\ see on § 16 τά ττάντων δ€ΐνότατον, φ μόνον πλούσων] one of the regular Stoic paradoxes. Compare vit auct § 20 μόνο$ ovros σοφ03, μόνο3 koXos, μονο^ δίκαιοι avdpelos βασιλεύς ρήτωρ TrXoujtos νομοθέτης^ καΐ ταλλα οπόσα έστίν. See also Cicero pro Murena § 61. 5 atret] *begs'. 6 όρθην τίάραν] the tiara was a Persian head-dress, which only the Great King himself was allowed to wear upright. See Xenophon Anab 11 5 § 23 την μ^ν yap έπΙ Ty κεφαλή τιάραν βασϊΚεί μόνφ ^ξεστιν όρθην ^χειν. 7 διάδημα] possibly this also refers to the band or fillet of the Persian tiara. See Xenophon Cyrop viii 3 § 13. 8 προσαίτοίη] see on Charon § 15. g δταν avTovs tl δέχι λαμβάνειν] * when it is their turn to be receiving, the talk about the duty of generosity is in full force, and how that wealth is a thing neither good nor bad, and " why, what is gold or silver coin? nothing more than the pebbles on the beach". But when some old comrade and friend in want of assistance comes up and begs a mite from their store, then there is silence and embarrassment and ignorance, recantation of their theories and adoption of the contrary ones ;o άδίάφορον] a Stoic word, applied to things neither good nor bad in themselves. Compare vit auct § 21 ou yap έφ' ημϊν ταυτοί ύστιν^ όσα ούκ έφ* ημίν^ αδιάφορα είναι συμβέβηκεν» Page 47. I ψηφίδων] compare Timon § 56 το χρυσίον μ^ν ykp ουδ^ν τιμιώτερον των εν TOLS alyιaλo^s ψηφίδων μοι δοκεΐ. The second syllable of the word is long. 3 απορία] not knowing what to say. This passes into άμαθία, the professing ignorance of (?) the person asking or the duty of generosity. NOTES. τ 27 In Charon § 15 we have both άμαϋία and απορία in the same list with (jyCkapyvpia^ but I do not see my way to drawing from that passage any help towards the clearer interpretation of this. 4. τταλίΐ^φδία etc] literally * singing back of their theories to the oppo- site side The sense is given above. 7 πτερόβντα] this is of course from the ^ττη irrepbevTa common in the Homeric poems. μάτψ σκίαμαχουμβνοϊ] * vainly used in fighting shadows \ That is, ' used for purposeless fencing ' or * beating the air 8 €j/ rats διατρίβαΪ3] * in their discussions A special use of the word. Compare Plato Apol 37 c νμ€Ϊζ μ^ 6pt€s ττόλΐταί μου ούχ οΐοί re έ^ένεσθε ^veyKeiv tcls έμα$ διατρυβά^ καΐ rovs \6yovs, § 36. μ^χρι τούτου... €s δσον au] *thus far... so far as*. We may render the whole * just so long as '. 1 άσπονδα etc] he refers to the phrase dσπoyδos και άκηρυκτο$ πόλβμο^^ common in the Attic orators, a war to which there can be no truce and which therefore needs no declaring. 2 τα βιβλία] their books of moral philosophy. 3 ohy τι.,.πάσχουσίν'] * which is much like what dogs do', πάσχειν = * to be affected ' often comes to be very nearly the precise equivalent of ποιβίν. Compare Eurip Ion 15 15 μήτβρα φονευσαι καΐ παθείν άνά^ια^ Aristoph Vesp 1013 — 4 τούτο yap σκαιώι/ θεατών εστί πάσχειν κού vpos ϋμών, 8 των ανθρωπίνων] neuter. * The ways of men ο περίκείμενα] agrees with τα θηρία. See on § 33. I Tt$ θεατη$ άστεΐο$] ' a waggish spectator 4 συνέτριβον] smashed. In apol de mere cond § 5 the story is told of an ape that belonged to the famous Cleopatra, and the words used at the end are απορρίψαντα, μάλλον δέ συντρίψαντα το προσωπεΐον, 6 όπώρα3] autumn, fruit-season; hence the *crop' or 'fruit'. So used in Soph Trach 703 of grapes. 7 δίελέλυτο] was at once broken up. For tense see on somnium §3· ^ του θεάτρου] = των θεατών. So § 1$ iv τοσούτφ θεάτρφ, § 37. ι ^ηλοΰντε3] desiring as in eager rivalry =* ensuing ', 'striving after*. This sense of the word is not rare. So also ξ'ηλωτ7]£ — 3.η admirer or follower, especially in speaking of sects or schools of philosophy. So in Latin aemu/ari, aemulus. ' Page 48. 1 μη[\ οϋτω μανείην] may I never be so mad as to = * I trust I know 128 THE FISHER. better than to Jacobitz compares Toxaris § 25 /ut; ούτω μαρβίην ώ$ 2 η τί yap αν] see on Charon § 4. τί...β€βίωταϊ\ * what has been lived by you of such a kind' = 'in what have your lives been like theirs?' Jacobitz compares deor dial 13 § I ^'ο"» και δμοία βεβίωται ημίν. 3 dka^ovas] * pretenders'. Compare § 44. 4 d^LOp] that is, έστίν^ as in § 27. η σύ yap] here again the ellipse is of the kind explained on Charon § 4. Notice also that the σύ addresses the several philosophers named, while below τί φατ€ applies the question to them in a body. 6 οίκεΐορ] see on somnium § 7. With this word and avyyevh we must repeat νμΐν, 7 τφ βίφ] in their way of living. *Ή.ρακ\ψ καΐ πίθηκο3] of contraries, as we say * black and white*. 10 eTTt TTjs νποκρίσεωί] see on § 31 eirl του βίου. 1 1 avrrjs] by itself ; ' the mere acting ' . vvp δέ] *but as it is'. 13 ei άληθη eVrtJ ' whether they are true ' or not. § 38. 15 Uti ΊΓορρωτέρω] 'further off yet'. Of course 'withdraw* is mentally repeated. Lucian had stepped aside at the first order, but was still within earshot. 18 μεταξύ X^yovTosi] see on somnium § 17. 19 κατά Trjs yrjs δΰραι] * to sink into the earth' for very shame at having taken part in the trial of an innocent man. οντω3...ά7Γείκάσα3] *so surely are all his words true. Anyhow as I heard I recognized each one of those who do the things and fitted them in passing {μεταξύ) to the things spoken of : " this applies to such a man, so-and-so does this ". And in general he shewed the men as in a picture so to speak, life-like in every part ; for he made a most exact representation not of their bodies only, but their very souls likewise'. 21 έφήρμο^ον] compare deor concil § 3, where Zeus says μηδ^ρ aipiy- ματωδω^ ώ Μωμε αλλά σαφω3 καΐ διαρρήδηρ \έyε, προστίθεΐ3 καΐ τοϋρομα* PVP yap is το μέσορ άττερρητταί σοι 6 λόγοί, ποΧΚου^ εΙκάζειρ καΐ έψαρ- μόζείρ αΧΚοτε αΧΚορ tols \εyoμέpoLS. is τορδε] εΐττερ * he said this of such a mai. . Or perhaps ηκει * this concerns such a man', for which compare Aristoph Plutus 919 ώστ' ety e/i' ηκει t7)S π6\εωs ret ^Γpάyμaτa. 24 ioLKoTasI * like ' their real selves. See somnium § 2 €ΐκ6τω%. 25 is TO ακριβέστατορ] to the most accurate to the highest pitch of accuracy'. NOTES, 129 τί δ' αλλο ij] that is τ£ δ' αλλο φαμ^ν ^..., * what else do we say than that*... The ellipse here is much less striking than that in § 10. άφεΐσθαί etc] * that he is acquitted of the charge, and registered as a friend and benefactor to us 29 άvay€yράφθaL] this is a phrase derived from a well-known custom of the Persian kings. Compare Charon § 24, Herodotus viii 85 Φύλα/cos δέ €ύ€ρΎέτη$ βασίλέο$ άνβ'γράφη, καΐ χώρη οΐ έδωρήθη ττόλλή. οΐ δ' βύβρ'γέταί του βασι\έο3 dpoadyyai κσΧέονται πβρσιστί. See also Thuc I 129 § 2, Plato Gorgias 506 c, the book of Esther 6 §§ i — 3. 30 τό yovp etc] * anyhow we are simply in the position of the Ilians, we have stirred up this man as a sort of tragic actor to our own pain ; for he will sing of the misfortunes of Troy τό των *1λίέωρ] this was a proverbial expression, implying that a man must bear the consequences of his own acts. The tale of Troy was a very favourite subject on the Attic stage. Then the argument runs thus : if the Trojans hired actors to play a tragedy, they could not complain if their own troubles were the subject, as the chances are it would be. So we have brought up Lucian to our bar, and we cannot complain if he tells of the degradation of our sects and schools, painful though the news may be. Jacobitz well compares pseudologistes § 10 eirel yap κατά την παροιμίαρ 'Ikievs ών τρα^φδού^ έμισθώσω, Kaipbs ηδη σοι aKoveiu τά σαυτου κακά. Add Dion Chrys ΧΧΧΙΙΙ ρ 4 Ι^· 31 έφ^ ή/xas] against us = to our own hurt. Page 49. 1 τpayφδ€iτω] tell in tragic style = exaggerate, make the most of, declaim upon. Compare Aristoph Pax 146 — 8 iKeiuo τήρει^ μη σφαλεΗ KaTappvys έντβυθζν, €Ϊτα χω\ο3 ών Έύριττίδη \byov τταράσχψ καΐ τpayωδίa y^^Vj Juvenal χ ι66 — 7 ^ demens et saevas curre per Alpes^ ut pueris placeas et declamatio fias. 4 άνατίθβμαί] put back upon myself = withdraw, retract. ΊΓΟίουμαι] make for myself = * take * him for a friend. Compare § 9 δι,καστρίαν ττοωυμαί. §39. y rats ΐΓάσαΐ3] see on § 24 ττλβίοσι. ^ ττροσβκύνησα] I make obeisance. Sommerbrodt and Jacobitz think that he bows to the goddess Athena Polias, referring to § 21. For the aorist compare § 5 άνέτΓνευσα. τήν ye ττρώτηρ] at the first = ' to begin with '. It is generally held that the phrase originally contained όρμην or όδόν. Compare Aristoph Thesm 661 — 2 0 Kaipbs έστι μη μέλλειν ^τι, άλλα την ττρώτην τρέχ€ΐ.ν χρην τάχιστ* ηδη κύκλφ, Demosthenes ρ 29. μάλλον δέ] see on § 5· 10 μοί δοκω] see on § 29. ϊΐ ω μέya σεμντ} etc] Ό right honoured Victory '...These lines form the conclusion of several plays of Euripides. H, L. 9 130 THE FISHER. 14 devrepov Kparijpos] to ' begin the second cup * is a phrase taken from banquets, and means no more than ' pass on to the second part of our business 15 KaKebovs] them too = them in their turn. The contemporary phi- losophers are of course meant. αι/^' ών etc] *in return for their wanton insult of us*. That is avr' €Κ€ίνων α es ημα^ ύβρίξουσι. This passage well shews the stage we pass through on the way to the fully developed phrase as in § 7. 19 προσκήρυττβ] summon by voice of crier. §40. 2 1 aKove, σίγα] a common form of proclamation, like our * oh yes * (oyez). For the singular imperative see on § 21 dye. Another form of words was άκούετε λεφ. Compare Aristoph Pax 551 cLKovere λεφ' roi)s ^€ωρΎού$ άτηέραί^ Aves 448 — 9 άκούετε λεφ' τού3 oirXhas νννμενΙ άρ€\ομένου$ ^ώ'ττλ' άττίέναι πάλιν οϊκαδε^ where the formal in- finitive illustrates the ηκειν here and in § 41. No doubt a verb, such as * I proclaim that ' or * it ordered that ', is to be mentally supplied. 22 apcTTjs etc] see on § 27 iwl τοσούτοίν μαρτύρων, 25 αλλωϊ] in other respects (than the present) = on general grounds = generally. The use in § 23 is very like this one. Render 'for they have a general fear of Justice'. ol τΓολλοι] * and the majority of them are not even at leisure, being busy with the rich men'. 26 ^xovrei άμφϊ\ Compare Xenophon Anab ν 2 § 26 ένητττον καΐ rds παρ' αυτό τό χαράκωμα OLKtas οττωζ οΐ ττολέμιοί άμφΐ ταύτα ^χοιεν^ VI 6 (4) § I εντεύθεν oi μέν πολέμιοι εΐχον αμφΐ τα εαυτών, 2η κατά τάδε] according to these things = to this effect, in these terms. § 41, page 50. 5 κομί^ειν] the infinitive on the same principle as ηκειν above. 6 εyκpάτειav] self-control. μ'ηδaμωs] ' by no means Lucian puts it at the end, in order to give the effect of a surprise. In the same vi^ay he bitterly throws in ην μη παρη at the end of the next clause. 7 σΐ'λλο7ίσ^οι>5] syllogisms being so to speak part of the necessary outfit of a philosopher. See too on § 43 ημων γε. 8 άπαντος] out of all = particularly, especially. Compare gallus § 13 μόνον τοϋτο απαντο$ Θαυμάξεΐ3. 10 κείται δ'] parodied from Iliad XVIII 507 — 8 κεΧτο δ' αρ' έν μέσσοισι δύο χρυσοΐο τάλαντα τφ δόμεν 6s μετά τοισι δίκην Ιθύντατα εϊποι, §42. 1% η ανοδο$} the regular approach by way of the Propylaea or grand NOTES, I entrance. The places next mentioned take us pretty well round the Acropolis. The Pelasgicum was a piece of waste ground on the northern slope of the hill ; the temple of Asclepius was to the south- west, the hill of Ares to the north-west; the tomb of Talos on the southern slope: the Temple of the Anakes (Castor and Polydeukes) lay to the north. 17 βομβηδον] with a buzzing. βοτρυδον] in clusters. From Iliad II 89 βοτρυδί)ν ττέτονται έπ άνθβσιν eiapLvotaLv, said of swarming bees. 20 μυρίοι etc] Iliad II 468. 21 μζστη] that is έστί or yέyove^ not (as Jacobitz says) ^σται, κλα'γ'^ηδόν] Iliad II 463 (of the cranes) κλayyηδbv προκαθι^όντων, sitting in front with screams. That is, pushing for a front place, and making a confused noise in doing so. See § 43. 24 irpbs t6 Ίτρωτον etc] came up to (=at) that first proclamation. 26 των άλλων σχημάτων] of the general dresses = of the dresses generally. 28 μέμψαίτο etc] * and the chief complaint one might make against you '. Compare Thuc I 84 § i δ μέμφονται μάλιστα ήμων. The sense is well illustrated by Eurip Med 516 — 9. § 43, page 51. I Toi)s Ί1λατωνίκον3] I suppose the eclectic Platonists of Lucian's time are meant. Their chief representative at this date was Maximus of Tyre. See Ueberweg's History of Philosophy, English translation, §65. 3 'Π.υθayopLκoύs'\ the neo-Pythagoreans. Ueberweg § 64. 5 ol άττό rijs στοα?] see on § iv Ty ποικίλυ. 6 ^ϊ' ye TOLs χρημασι] in the matter of property at least. Jacobitz (after Geist) remarks that the point of this is that the Peripatetics reckoned property {χρήματα, see Ar Eth IV i § 2) among goods. 7 oi €K του Ίτεριτνάτου] see on § 2 Άριστότελες. 8 τού$ 7Γλακουντα3 etc] the Epicureans (see on § i) want the sweet things. I I ol ακαδημαϊκοί] the representatives of the new Academy, one of the schools developed out of Platonism. They were celebrated for their captious logic, and readiness to argue upon any point and take any side. Plence in bis accus § 1 5 77 άκαδημβια irpbs άμφοτέρου3 del παρεσκευασται Toi)s X070i's, καΐ τοΰτ άσκ€Ϊ, τάναντία κaλωs δννασθαι λέyeLV. 13 ημων ye] the Stoic logic was also celebrated for its minute subdivi- sions and puzzling quibbles, entangling and confounding an opponent. Hence in vit auct § 22 Chrysippus is made to say ras των λbyωv ΤΓλ€Κτάνα3, ais σνμποδίζω τούί 7Γροσομίλοΰντα$ καΐ άττοφράττω καΐ σιωπάν ΤΓΟιώ, φιμδν άτ€χνώ$ αύτοΪ3 irepiTLdeis' όνομα δέ τη δυνάμει ταύτη ο άοίδιμο^ συλλoyισμ6Si which he proceeds to illustrate by a number of fallacies beyond the penetration of simple people. 9—2 132 THE FISHER. §44. 15 TOis ^uXois] see §§ i. i\. 18 KOLTo. τα ήμίν 8οκονντ(ΐ\ according to the things that seem good to us — as we think right. ' Ϊ κακούς KaKus] bad badly = as evilly as they deserve. The arrange- ment is common. Compare Aristoph Plutus 65 άττό σ όλω κακόν κακώζ. Cos μτ] avTLiroioLVTo] see on Charon § i ώ5 τταρέχοιμι. We should look for cJs μτί) άντίΊΓΟιωνται or ώστε μ^ άντητοί^ισθαί, ^3 κζρη^ that is πάντων, §45. 25 οΐ υττηρέταί] see on § 21 ^ lipeia. 26 6 KvviaKos] the little dog ; here, the little Cynic. The name κύων applied to their master Antisthenes gave the name κυνικοί to the school. 17 τί και ^χεί] *what has he got?' •η ΤΓου] * to be sure *, * I dare say θέρμου$'\ these θέρμοι are said to have been the seeds of some plant : lupine-seeds, say Liddell and Scott. Perhaps we had better say * nuts \ των αύτοπυριτων] of the sort made with the wheat roughly bruised, husks and all being in the loaf. Render * loaves of coarse brown bread \ 30 κνβου5 * dice ' to gamble with. 31 τα έφόδία] your travelling supplies ; hence, * your means * re- sources Page 52. I άσκ7ΐσ€ω3'\ * practice of a particular way of living \ Render * this then was the style of your resources for this profession, and with these about you you thought fit to revile everybody and play the tutor to your neighbours 3 Vl^^^] * we see See on Charon § i σοι, 4 dyvoovp.€va etc] shall be stopped being not known. Render then * in what way the ignorance of these things shall be put an end to 7 ντΓ^ρ σου] in interest. 8 τό ψευδοί] the falsehood just exposed. τ5 ayvoiq., the ignorance just mentioned. 9 σε] accusative after Χανθάνωσιν, §46. II έπ αύτφ etc] *let us if you please lay this sort of duty upon Varrhesiades himself. Literally * make for ourselves upon '. NOTES. 133 13 θαυμάτων] * respecting *, * doing honour to *. παραλαβόντα] * that he having taken along with him The words contain the gist of the commission, hence the accusative and infinitive. 1 5 yprjffLov] genuine, true-born son. 16 θαλλοΰ] young shoot, especially of the olive. Crowning with gar- lands (such as this of olive) was a common Greek way of doing honour. Victors in the great national games and the public benefactors of states were crowned. is rb πρυτανβΐον] an Athenian allusion. In this public hall magis- ! trates dined during their time of office. Men who had performed some 1 conspicuous service were often allowed free dinner there for the rest of their days. 19 χρφ ττάΐ'υ] very close. 20 TpayoKovpiKrj] for shearing he-goats. We should say simply ' a pair of sheep -shears 24 0 των αετών] the proof of the true-bom eagle, so said the story, was the power of facing the sun without blinking. Compare Ikarom § 14 irapa ΤΓοΧύ των άλλων ζφο^ν cter0s έστιν όξυωπ€στaτos, ώστ6 μόνοί άντίον δέδορκ€ τφ ήλίφ, καΐ τοϋτό έστιν 6 βασιλεύί καΐ yvyjLos derds, ήν άσκαο- δαμυκτΐ irpbs τά$ aKTlvas βλέπ'^. Compare Lucan I χ 902-6. 29 aT€vks άποβλέτΓοντα] see on § 30. 30 a-rrdyeLv] infinitive governed by the general notion of ' I bid you * contained in the sentence. § 47, page 53. 2 άλωτΓβ^ία^] marked with a fox. The word is humorously formed on the analogy of /coTrTrarias, 7ηθηκοφ6ρον3 on that of σαμφόραί^ words which stood respectively for horses marked with the old letters koppa or san, to shew their breed. See Aristoph Nub 23, 122, 1298. 4 κάνταυθα] * here \ Emphasized by καΐ so as to = * without stirring from this spot 8 άνέθηκεν] the line and hook would be hanging on the wall of the temple, probably accompanied by a small tablet recording the name of the dedicator and the occasion of the offering. Lucian asks the priestess in charge to lend him them for a while. 12 άνΰσασά] * having accomplished ' . avvaas or cti'ujas τι are common phrases in Greek meaning *in haste *, * quickly '. I - δ€λ€άσas] * having baited ' the hook. The word is similarly used in ^ § 48. 16 καθ€ζ'6μ€νο3 iirl] taking his seat to = going and sitting upon. τ€ίχίου] properly used only of a party-wall, but in late Greek one must not be so particular. Here of the parapet of the Acropolis. 19 aXievaetv] see on § 27 τιαωρησειν. §48. 2^ λάβρακα ... γρύσοφρυν] two ravenous kinds of sea-fish. 134 THE FISHER. 25 όσ0/)αταί] late form = όσ^ραίί/βται. For sense Jacobitz compares Timon § 45 όσφραιν^μβνοι του χρνσίου. 2 7 σι;ι/€7Γίλα]3οΓ] grasp with me, take hold and help me. 28 άνω έστί] 6 ίχθύ$. * He's landed '. 29 κύων] SL sort of sword-fish. Of course there is a play upon κυνικός See on § 45 ό κυνίσκο$. 30 ^ιχνίνων] greedily licking or tasting. We might almost say here * sniffing about the rocks Page 54. 1 αττηρτημένο^] hung from, dependent upon = the slave of. Compare Ikarom § 3 e/c των ώτων άττηρτημένον^* oil attention', Timon § 36 αύτοΰ έμου ras €λπίδas άτταρτησασά μοι του βίου = ' having made my hopes of my living depend on myself. Lucian evidently means that the fish smelt the bait and was led by his smell to bite. 2 K€v6v σοι etc] * there you have the hook clear'. For σοι see on Charon § 17 ^|et τέλο$ αύτφ. 3 Ίτροσέσχηται] is held fast, lodged firmly. Compare Eurip Bacchae 755 — 6 οττόσα δ' iw ώμοί^ ^θβσαν ού δβσμων ύ'ττο προσείχβτ ούδ' 'έττιτττεν is μέλαν ττέδον. 4 μα Αία] used in affirmative clauses as here, is only found in late writers. Jacobitz. But perhaps there is a negative implied, as *he can't be allowed to keep it ; no, let him spew it out '. We should how- ever rather expect μα Al άλλα in that case. See on § 51 νη Αία. 1 1 τόλύ \έy€ίs] * you say a great price '. We should render * I priced him at two obols the other day. And dear at that : for he is unfit for food, hideous, hard and worthless 12 iwl κ€φά\ην] head-first. See on § 12 iirl 7r05as. 15 σοί] like that above k€v6v σοι τ6 ά^κιστρον, 17 άφύων] the άφυη was a very small fish. There is a pun here upon d0u9)s = without natural talent, foolish. We may try to express it 'and lighter than sprats. Yes certainly, light-headed enough', §49. 19 ττλατύί] broad, flat. There is of course a pun upon Πλάτων. ώστΓ€ρ ήμίτομο^] *split, so to speak'. The Greeks seem to have applied this expression to the ψηττα because it was white underneath, as though it had been cut in half. See Aristoph Lys 115 — 6, 131 — 2, where in line 131 we have an instance of the use of ι/^^ττα = blockhead, a sense possibly alluded to here. 26 άπό TTjs αύτη$ ΐΓέτρα$] that is άφείσθω, as § 48 a^es shews. §50. 27 καθείσθω] τό ay κιστρον. See § 48. 28 av €v βνθφ δ6ξ€ΐ€ν] as would appear in a depth = as well as one can see so far down. Jacobitz. NOTES. 135 29 ταινία^ rivas etc] * having so to speak gilt bands upon his back *. 31 π/)οσ7Γοωύ/Λ6ί/θ5] pretending to. Here 'affecting', * representing \ Page 55. 2 άι^ίμήσθώ] 3rd pers perf imperative passive from άι/ιμάω. Let him be hauled up : ' haul him up 5 καΐ ovTos] άφείσθω. §51, 7 Kara ταύτοι^] over against the same spot = on the same side. ακανθώδεις etc] 'prickly and made rough on the outside, harder than sea-urchins to catch. Surely it will take a net to catch them ; and we haven't got one *. These are the Stoics, well represented here as 'thorn- backs ', because of their thorny and rough doctrines. την έΐΓίφάνβιαι/] emphatic. Lucian means that the modern Stoic of his own time was rude without, but wanton and luxurious within. g Ικανόν] αν βϊη is of course the sense. 12 σίδηρώσ'α$ έττΐ πολύ] having put iron upon a large piece of the line. Compare Thuc IV 100 § 2 έσεσιδηρωτο έπΙ μέ^α καΐ του άλλου ξύλου. ι8 'ΐΓροσφύντ€3] having grown to, clung fa^t to. So of a fish in Theo- critus XXI 46 χώ μέν τωΎκίστρφ ττοτεφύβτο. 2 1 άφωνοι yap αυτοί] if these words be not a gloss, as Cobet and others suppose, they must be rendered 'for they cannot speak of themselves'. 24 χρυσίον] the pun is very simple here. 27 νη Αία] Chrysippus is saying no to the last question. But it must not be supposed that νη Αία = μα Αία or μά AC άλλά. The νη Αία em- phasizes υβριστικά €ρωτφ5, and the sense is 'really your question is insulting' or 'your question is insulting, that it is'. If we suppose the words to come in sense after υβριστικά or έpωτj,Sy this is quite clear. 31 έσθίων] αυτόν, § 52, page 56. 2 σοι] see on Charon § i. oloi τΓολλοί €ΐσιν] of which sort many are = (and many are of that sort). He means that they are sharp jagged-toothed dangerous fish. So § 46. 3 άποτΊσαϊ] to pay back. We may say ' to make it up to the priestess \ g ϋπβρημβροι] Overdue '. Said of persons behindhand with debts fines etc. T77S ΐΓροθ6σμία3] the appointed time or limit. Commonly used of the time appointed by law for debts to be got in and charges brought, after which no legal steps could be taken. Here we must render ' that you may not overrun your leave of absence \ See § 4, 14. [3 rou Κνκείου] a park and gymnasium much frequented by philoso- phers. In particular it had been the resort of Aristotle and his school. 136 OF MOURNING. OF MOURNING. § 1, page 57. 3 ΐΎ\θεν'\ *as they think \ Often used ironically thus, implying that an action is not what it pretends to be. (iWii\ *in turn'. The sense is a common one. Compare Soph Oed Tyr 1402 — 3 oV ^pya dpdaas νμίν eXra δβΰρ* Ιών όποΤ ^ττρασσον avdis, δ ΤΙλούτωνα] the king of the nether world. The name is properly an epithet of Aϊδηs. See I^iddell and Scott, and Paley's note on Aesch Prom 806 (825) 'Π.\ούτωνο3 ττόρον. The derivation given below § 2 is absurd and probably given only as an ironical hit at the contemporary philologists. 6 Φερσβφορηρ] Persephone or Phersephone was the daughter of Deme- ter goddess of agriculture and giver of the fruits of the earth in their season. The legends told how she was carried off by Pluton and became his queen in the world below. κατ* ούδέν] in any respect. 9 έτίτρέποντ€$ etc] leaving their grief to (the guidance of) conventional usage, νόμφ καΐ συνηθβίφ really represents only one notion, and may therefore be treated as a hendiadys. ο μάλλον δέ] see on piscator § 5. . §2. 3 Ιδίώτα$'] see on Charon § 4. 4 Ήσίόδφ] Hesiod one of the early Greek poets, of uncertain date, is best known by his poem called 'Works and Days', a metrical collection of agricultural and other maxims. He also wrote a mythical poem called Theogony. 5 νόμον θέμ€Ρ0ί] * having taken for a rule The sense is perhaps better expressed by our 'as a text-book '. 6 υπείλήφασι} take for granted. Compare Dem de fals leg § 3 ρ 342 0 δέ καίπερ ύπβίληφώ^ ταύτα φοβούμαι^ φράσω πρ6$ νμα$. 8 ούκ οΤδ' ό'ττω^] parenthetic as usual. Render * which place seems to them to be lighted up somehow, so that they can get a sight of all it contains '. I των τα τοιαύτα δεινών] those clever at such things. This use of δ€ίνο$ is very common. Page 58. Β καταστήσασθαι] arranged for himself Render *and that this Pluton arranged the government of his realm and the world below in this way*. NOTES. 137 Κ€κ\ηρωσΘαι] it had been settled by lot. The legend was that Zeus Poseidon and Pluton cast lots for the empires of the upper the marine and the nether worlds, and that they fell to them in the order named. 5 ύφίέμενον] ύφίβσθαί^ίο send oneself under: hence, to give way, submit, ύφίβσθαί tlvI tluos = to give way to any one in anything. Render here * allowing not a single soul to go upwards, with exception of a very few in all time past, on very strong grounds §3. 8 δνομάτων] /cio/curos = wailing, 7Γΐ;ρί0λ€7^^ωϊ' = fire-blazing. See on tharon § 6. Milton (Par lost II 577 — 581) well illustrates the point of this passage * Abhorred Styx, the flood of deadly hate ; sad Acheron of sorrow, black and deep : Cocytus named of lamentation loud heard on the rueful stream ; fierce Phlegethon, whose waves of torrent fire inflame with rage See Virgil Aen vi 550 — i, Plato Phaedo ρ 113. ο η ^Αχερουσία λίμνη] Acheron was the one of the infernal rivers (the name is supposed to be connected with αχο5, see Milton quoted above) which was generally represented as flowing outside the others and disgorging into a great lake or mere. See Plato Phaedo pp 112, 113, Virgil Aen vi 107, VII 569, and note on Charon § 6. Plato calls this η 'Axepovaias λίμνη. 1 ^i/l] z=^p€(ttl as often. 2 του 7Γορθμέω$] Charon of course. For the necessity of being ferried over by him see Virgil Georg iv 502, Aen vi 313 — 6. βαθεΐα περάσαι] deep to cross = ftill deep for crossing = too deep to cross : that is, by wading. So δίανή^ασθαι τΓολλτ; = too broad to swim across. 3 ουκ αν δίατΓταίη'Ι could not fly across it; because of the evil stench, I suppose. See Virgil Aen vi 239 — 242 and Coiiington's note. §4. ^ καθόδφ] the descent. See Virgil Aen VI 126. One is reminded also of 273 vestibuluui ante ipsum primisque 171 faiicibus Orci. 5 ττύλτ;] Virgil Aen vi 552 — 4 describes the gate of Tartarus as of adamant or steel. The gate here is that of the infernal regions gene- rally. άδ€Κφιδον{\ Aeacus was son of Zeus, and so nephew of Pluton. For this version of the legend, which represented him as a sort of porter or inspector at the gate of Hades, see note on Charon § 2 έμττολων. 6 την φρουράν έπιτ€τραμμένο$] entrusted in respect of the guard = having the guard entrusted to him. This is a very common construction with the perfect passive of έτητρέττο;. η κύων] Cerberus. See Virgil Aen vi 41 7 — 423. OF MO URNING. §5. 20 Ίτεραίωθέντα^ etc] 'and when they are ferried over the mere to the inner side, a broad mead thick set with asphodel awaits them, and a draught of water hostile to memory ; at least it has been named on this account the water of forgetfulness ττεραιουσθαι is especially used of crossing over water. See Thuc I 26 § 2 where κατά θάλασσαν ττεραων- μενοί is opposed to έπορβύθησαν πβ^^. 21 λειμών] the mead of asphodel is spoken of again in Menippus § 11. It comes from Odyssey xi 539, 573. See on Charon § 22. 22 λήθη3] see on Charon § 21, and for the river being itself named Lethe (which Liddell and Scott deny too broadly) it will be best to refer to Virgil Aen vi 705 — 715, 749, Plato Rep ρ 621. Conington on Aen vi 705 observes rightly that the river Lethe is not Homeric. 23 άμέλ€ί\ see on piscator § 25. 24 *'Α\κηστί$] wife of Admetus king of Pherae in Thessaly. How she gave herself up to death to save her husband, and how she was brought back from the nether world to life again by Herakles, is all set forth in the well-known play of Euripides which bears her name. Ώρωτ€σίλ€ω$] for the tale of Protesilaus see on Charon § i. 25 θησeύs] son of Aegeus a mythical king of Athens. The present passage refers to an attempt which he is said to have made in his later years. He went to Hades with Pirithous to aid him in carrying off Persephone the wife of Pluton. Pirithous never returned and Theseus was only released from his bonds by Herakles. See Virgil Aen vi 393 — 5 and Conington on 617. 0 τοΰΌμήρου "Οδυσσεύς] * Odysseus in Homer*. The eleventh book of the Odyssey (hence called νέκυια) is devoted to the visit of Odysseus to the dead in Hades. 26 ού πί6ντεζ...αύτων] 'not having drunk of the spring; (which they cannot have done) for (had they drunk) they could never have remem- bered them'. The Greek yap often expresses what we have to explain in English by parentheses as above, and can only translate by a some- what forced ' for then'. See § 15. §6. 30 συν^ίαιτράττουσιν] *help in carrying on \ Compare apolog de mere cond § 12 δημοσί(} rijs μεγίστης αρχής κοινωνουμεν καΐ τό μέρος συνδίαιτράττομεν , 3 1 epivves] * Furies These avenging deities play an important part in the Greek mythology, and are continually spoken of in literature. Of much the same nature are the iroival and φόβοι, spirits of vengeance and fear. 6 'Έρμ/ης] the usher of departed souls, who took them to the world below. See the Charon passim. NOTES. ^ 139 Page 59. 1 ovTos μέν ye ουκ del σνμιταρών] * though this last it is true is not always there with them '. Hermes would not be there when gone up to earth for a fresh batch of souls. §7. ύπαρχοι καΐ σατράτται] * lieutenants and viceroys σατράττηζ was the title of the provincial governors under the βaσL\€vs or Great King of Persia. The satrap was obliged to make good the money- tributes and other imposts for which his province was set down in the imperial registers. But he was left to govern the province as he pleased. He was therefore not unlike a Turkish pasha. 2 M/z/ws] a famous king of Crete in early times ; he and his brother Rhadamanthus were made after death judges in the nether world. See Odyssey xi 568 — 571, Virgil Aen vi 431 — 3, 566 — 9. 5 έττεώάν etc] 'whenever they are gathered together in any number'. That is, they do not send them on one by one but in lots. 6 'Ηλύσίον] the Elysian plain was the Paradise of Greek mythology, to which the spirits of the good and brave were despatched. See Virgil Aen VI 638 — 641, 673 — 5, 743 — 4, and the Odyssey iv 561 — 8, espe- cially 563 — 5 αλλά σ' es 'WkvaLov TreUov και ireipara yai-q's αθάνατοι ττέμψουσίν^ Wl ^avdbs 'Vaha^avdvs, rrj irep ρηίστη βιοτη πέλα άνθρώ- ποισιν. §8. 8 rats έρινύσι Trapabdvres] for the giving in charge of the wicked to the P'uries after trial, to be driven off into Tartarus, see Virgil Aen VI 570—2, 605—7. τ6ν των ασεβών χώρον] * the place of the wicked See Virgil Aen VI 548 — 627, and compare in particular the phrase impia Tm-tara Aen V 733, VI 543. 9 κατα \6yov ttjs ddiKlas] in proportion to their wTong-doing. Com- pare gallus § 26 ού κατά \6yov του 7Γοδ03 (said of an ill-fitting shoe). 11 στρεβλούμενοι] being stretched on the rack. καιόμβνοί] being burned. Perhaps this may refer to the purification by fire also spoken of by Virgil Aen vi 742. υττό yυ^Γώv] this refers to Tityos, whose liver was ever being de- voured by a vulture and (according to one version of the story) ever growing again. See Odyssey xi 576 — 581, Virgil Aen vi 595 — 600. 12 τροχφ] this refers to Ixion who was represented as bound tight upon a wheel, which continually spun round with him. See Pindar Pyth II 21 — 3, Virgil Aen vi 616 — 7. 'KiOovs] Sisyphus was condemned to roll a stone up to the top of a hill: but no sooner had he got it close to the top than it bounded down again full speed. See Odyssey xi 593 — 600, Virgil Aen vi 616. 1 3 TdvTaXos] see on Charon §15. OF MOURNING. §9. 5 ol του μέσου βίου etc] that those who have on earth been neither actively good nor actively bad are after death kept in a place apart, neither Elysium nor Tartarus, is a doctrine found also in the sixth book of Virgil's Aeneid. This part and its inhabitants are loosely de- scribed by him in lines 426 — 547. See also ν 734 and Conington's note. J υπό τύ} αφΎ} etc] for the impalpable nature of the shades see Odyssey XI 204 — 8, Virgil Aen ii 792 — 4, vi 290—4, 700 — 2. 8 &pa] *it seems'. Ironical sense, as often. Xoais] the pouring of libations at tombs was a very ancient custom and is continually referred to in the Greek writers. The dead were supposed to enjoy honour and power among the spirit world in propor- tion to the honour paid to their tombs by libations and other sacrifices. This is especially brought out in the play of Aeschylus called χοηφόροι. There was also a notion that the spirits fed somehow on these libations and offerings, especially on blood. See Odyssey X 516 — 540, xi 23 — 50, 88 — 9, 9 s — 9. Compare the remarks of Lucian below § 19, Charon § 22. g ώs d τφ etc] * since if any man has no friend or kinsman left behind on earth, he dwells among them a corpse unfed and hungering \ See in particular Aesch Choeph 164, 260 — i, 483 — 5. §10. I irepLeXifiXvee] has gone round. We say *has penetrated' or *has taken such hold of*. Compare Odyssey IX 362 αύτάρ ewei Κύκλωπα irepl φρένα$ ηλυθεν oTvos, Lucian de hist conscr § 2 {τό irddos) tovs ΤΓολλούϊ των IT eiraib χυμένων περίελήΧυθβν, 3 όβολο^] see on Charon § 11. is TO στόμα αντφ] to him into his mouth = 'into his mouth', a com- mon Greek idiom. κατέβηκαν] aorist of action repeated. We can only say 'they de- posit' not expressing *on each occasion'. See § 21 έκαυσεν, 5 νόμισμα] anything sanctioned by usage; hence, the established current coin of any state : which latter is the common meaning. Render * without having first enquired the nature of the coin in use and currency among those below, and whether an Athenian or Macedonian or Aegin- etan obol passes for good with them, nor (reflected) that it had been far better not to be able to pay their fare ; — for then, the ferryman not hav- ing received it, they would have been sent back to earth and come into the world of men again *. δύναται] seems here to be used simply = has force, is worth some- thing. There were many currencies in ancient Greece. That of Aegina was very ancient and widely adopted, dating back from the times when the island was an independent state. NOTES. 28 κόΧΚιον ην"] see on Charon § i koXCos βΤχβ. 3© άι/αττόμπίμοί] sent up to the earth from the world below, πάλιν goes both with this and with άφίκνουντο, is τον βίον] compare piscator § 14 ri aWis is rbv βίον, and see note on Charon § 15 τον βίον. §11. 3r λούσαι/res] for the washing of the corpse compare Eurip Phoen 1667 σύ δ' άλλα νβκρφ λουτρά, ττεριβαλέίν έα, Iliad χνΐΐΐ 343 — 35 1 > Virgil Aen VI 219. ώ$ ονχ Uavrjs] that is, οΰσψ. Page 60. 2 xpiaavres] the corpse was anointed with precious sweet perfumes after the washing. See Iliad xviii 350 — i, Virgil Aen vi 219. TTpos δυσωδίαν etc] * being by this time oveφowered so as to make a stink That is, being so decomposed as to be offensive, irpbs δυσωδίαν = in relation to, or in the direction of, a stink. Compare Thuc ii 65 § 8 TTpds ήδονήν τι \iy€Lv = to say something to please (the Athenians), 53 § 3 ταχ€ία$ tcls i^Γaυpiσ€LS καΐ irpbs Tb Tepirvbv η^ίονν τΓο^εΓσ^αί = they were resolved to take their enjoyments in haste and so as to secure pleasure (from them). See also on piscator § 8 wpbs όργήν. 3 rois CopaioLs οίνθ€σι\ with the flowers in season. For the custom of placing garlands on the corpse see Aristoph Eccles 537 — 8. προτίθενται] *lay it out' on a bed [κλίνη), ττρόκβίταί in § 12 is the passive in use of this verb. The Trpodejis was on the second day after death. λαμπρω3 άμφιέσαντ€$] having wrapped it in splendid raiment. There is no doubt that the outer shroud or pall was always white, but whether the under garment was not sometimes of a bright colour, such as purple or scarlet, may well be doubted. See Iliad xviii 352 — 3, Virgil Aen vi 221 — 2, XI 72—7. 4 piyc^ev] the change to the plural shews that Lucian, though he has been speaking of τό σωμα in the singular, merely means ' the body in any particular case Hence we resume with a supplied nominative ' the dead \ παρά την όδδν] see on Charon § 18 παρά Tbv βίον. Render 'that they may not be cold of course on their journey nor be seen naked by Cerberus '. δηλον otl indicates the ironical nature of the remark. 5 τφ K€pβipφ] this dative of the agent as it is called is only used in Greek prose of the best age after the perfect and pluperfect passive. Remember that βλέποιντο literally = be looked upon. §12. 8 φοίνισσ6μ€ναί] being reddened; that is, with the blood from laceration. 142 OF MOURNING. και τΓον καΐ] 'and perhaps too *. 13 ώσπβρ is ιτομπψ etc] *as though adorned for a procession § 13. 15 4κ μ4σων etc] 'having come forth from the throng of relations and flung his arms around the departed '. 16 ΤΓ ροκβίσθω ydp etc] *we must suppose that it is some handsome youth who is laid out, to heighten the tragic effect of the scene at his funeral \ προκβίσθω literally = let there be laid out. The yap cannot be rendered in English: it introduces the parenthesis in the sense of *it should be said that \ άκμαώτ€ρον] with more vigour (ακμή, prime) about it. 17 TO έτΓ αΰτφ δράμα] the performance o\''er him. δράμα = stage effect, especially tragic. It is used of pitiful appeals made by a man on his trial in Plato Apol 35 b πολύ μαλλορ καταψηφιεΐσθε του τα iXeeii/a ταντα δράματα eiaayovTos καΐ KaTayiXaaTov την ttoKlv ποιου j/tos η του ησυχίαν dyovTos* ά\\oκ6τoυs'] see on piscator § 25. 18 €L λάβοί φωνήρ] often said of inanimate objects. Compare Soph Elect 548 φαίη δ' aV η θανούσα y\ el φωνην λάβοί. 20 τταρατείνων] * drawling out ' his words one by one. Compare what is said of an echo in a house, de domo § 3 [oIkos] τταρατείνων τα re- Χβυταΐα Trjs φωνη3 καΐ tols υστάτοΐ3 των Xbyiav έμβραδύνων, οϊχτ) μοί] see on § 17. 24 κωμάστι] take part in a revel {κώμο$). §14. 26 οΐόμβνο^ δβΐσθαι etc] for this argument against the muddle-headed popular conceptions of the condition of the dead see Lucretius ill 830 — 930 especially 896 — 901. 27 καΐ μ€τ^ την τεΚευτηνΙ ' even after his death *. - 28 καΐ IVttous etc] I think this passage must be suggested by the account of the funerals of the Scythian kings in Herodotus iv 71, 72, especially by these words έν δέ τη XoLirfj βύρυχωρίη Trjs θηκη$ των τταλλακέων re μίαν airoirvi^avTes θάτττουσι, καΐ τόν οίνοχόον καΐ μάy€Lpov καΐ ίπποκόμον καΐ δίηκονον καΐ άyy€\Lηφ6pov καΐ iVTrous, καΐ των άλλων άτταντων ατταρχά^, καΐ φίαλα$ χρυσέα$. The custom of burning or bury- ing things for the use of the dead is of immemorial antiquity. Not only is it often alluded to by ancient writers, but amply attested by excavations. So in Nigrinus § 30 Lucian says of Romans ol μέν έσθητα^ €αυτοΙ$ Κ€λ€ύοντ€3 συyκaτaφλέy€σθaL oi δ' άλλο rt των τταρα τον βίον Τίμιων. 3 1 €Κ€Ϊ] ' in the other world Often used thus to denote the life of the soul after death as opposed to * this life ' (ένθάδε). NOTES, U3 § 15, page 61. τ/οαγφδβίί/] to declaim in the style of tragedy, or as we say *to take on '. ουκ υ.κονσ6μ^νον\ that is, rhv τταίδα. 4 Sr^i'Topos] the loud-voiced Greek of Iliad ν 786 ο s τόσον αύδησασχ^ 'άσον dWoL πεντήκοντα. 5 φρονεΐν"] to * feel ' thus. Compare Soph Aias 942 σοΙ μ^ν δοκεΐν ταυτ' ^στ' έμοί δ' ayav φρον€Ϊν. 8 αύτφ] what has befallen the boy in relation to him = what has be- fallen his son. See on piscator § 48 κενόν σοι for this delicate dative, which I cannot express separately in English. 9 μάλλον δέ] * or strictly speaking *. See on piscator § 5. τόν βίον αυτόν] our life itself, the present world. See on Charon §15- 10 ού yap av] 'for then he would never have'. See on § 5· §16. 1 2 Ίταραιτησάμενο^] * having won over Aeacus and Aidoneus to let him peep over the mouth (of Hades) for a short space'. Here we have the double construction (a) with the accusative, as piscator § 4, Aristoph Vesp 1257 τταρ-ητησαντο τόν ττεττονθυτα 'they prevail upon the man whom they have assaulted ' (to say nothing about it), and (b) with the infinitive of the thing one gets leave to do, as Herodotus IV Γ46 τταραιτησαντο al yuvaiKes έσελθβϊν es την βρκτην ' the women got leave to enter the dungeon '. We have the same sense in Charon § i expressed by αΐτησάμενο^ irapa with the genitive, followed by an infini- tive as here. And in piscator § 14 we have τταραιτησάμενοί followed by a simple accusative μίαν -ημέραν ταύτην in the sense * having begged off this one day' (of residence below) = ' having got a day's leave of absence', where the accusative resembles that in παραιτεΐσθαί ζημίαν and similar phrases. Ata/foi/] see on Charon § 2 έμττόλων. We must remember that only the soul is spoken of here, or we shall not understand § 18. 13 ^ Αίδωνέα] = λΐδην = ΙΙλούτωνα. ύπβρκνψαί] the subject of this verb is auros to be understood, and is constructed with this explanatory infinitive as though ώστε were also there. The full construction then is τταραίτησάμενο^ τόν Αίακόν ώστε αύτό$ ύττερκυψαι. Such too it must be in the passage of Herodotus quoted above, and often elsewhere when the explanatory infinitive is employed. I4J ματαίάξ^οντα] a late form = /xaTafoi'Ta. 16 ^7ri7roX?7s] *on the surface'. This is a late phrase = ^ττιττολ^ί, which the writers of the best age use. Compare Nigrinus § 35 ού yap έ^επιτΓολψ ούδ' ws 'έτυχεν ημών ό λ6yo^ καθίκετο^ where Bekker writes it as one word. 144 OF MOURNING. 19 17 W σοι etc] *is it that I seem to you a hardly-used man ? ' We rej^ularly find ^ thus introducing questions to which the answer ' yes ' is expected. So § 19 ^ νομί^€Τ€. Remember that rt here is not the interrogative. The accent upon it is thrown back from σοι. detvov tl Ίτάσχειν or beiva ττάσχειν are both good prose Greek: beivbv ττάσχ^ιν I cannot establish. On this ground and on that of improvement in the sense, I venture to leave Bekker's reading η τΐ σοι for the above. η δωτί] *is it because'. This is a separate question; ^...7j...=an ,.,αη... in Latin, '^T0L...7j,,.=utrum...an... μη] intolerable μη for ού. 21 T7)if όψιν etc] *and with face full of wrinkles (pur/Ses), bent double and feeble in the knees τα yovara] often referred to thus ; compare Theocritus xiv 70 as yovv χΚωρόν, Horace epod Xlli 4 dumque virent genua, 22 TpLaKadas] ' thirties' hence * months ' as containing 30 days. Com- pare rhet praec § 9 ^τη ττολλά, ού καθ^ ημέρας καΐ τρίακάδα3 αλλά κατ* όλυμ'π■Laδas 6\as αριθμών. 23 όλνμπιάδα$] * olympiads*. This was the common unit of reckoning in Greek chronology. The great games at Olympia, in which all Greeks took part, were held every fourth year. An Olympiad then = 4 years. ά^ατλ^σαϊ] having borne, endured. The expression is bold, but I prefer it to άναπλησας^ and it may perhaps receive some support from Aesch Ag 715—6. 24 ττα/ίατταιωί/] striking aside or falsely : said of one playing on the lyre. Hence * acting foolishly '. It is here used with a cognate accu- sative as in de hist conscr § 2 ούχ ώστε Tpayi^beiv {Όκαττον yap dp τούτο παρέτταιον). Render *and in these very (δη) last acts playing the fool before all these witnesses '. έπΙ τοσούτων μαρτύρων] see on piscator§ 27. τί σοι δο/ce? etc] * what good seems to you to be bound up with the life of men, which we shall cease to share?' 25 €Ϊναι Trepi] to be concerned with, mixed up with. This use is very common, and is similar to that of άμφΐ illustrated on piscator § 40. μεθέ^ομεν] that is, ημ€ΐ3 ol θανόντες, 20 η epets δηλον δτι] * is it that you will say ... to be sure you will' = * you will say of course '. The original η δηλον βτι epeis has crystal- lized, and the δηλον δτι become really one word, capable of being put after the verb which should follow it. See on βούλα in Charon § 9. §17. ο φέρε διδάξομαι] * come, I will teach you This use of the future wdth φέρε is one of Lucian's slips. In navig § 4 he even writes έθέλ€ΐ$ €yώ auOis έπάνειμι. For the form διδά^ομαι see on somnium § 10. NOTES. 145 3 1 καΐ δη\ * so then \ άναΚαβών etc] * do you resume from the begmning and shout So more fully Plato Rep 544 b καΐ οϋτω δη σύ άναΧαβών τον Xoyou devp' Page 62. ^ ο^χν μοι] * you have passed away in relation to me ' = * you are lost to me for ever\ So above § 13. For μοι compare piscator § 48 Kevov aoL rb ay κ ιστμον. 4 ουκ ^ρω$ etc] * love will not vex you, nor dependence pervert you, nor yet will you be in anxious haste on this account twice or thrice a day, alas, alas!' συνουσία in Lucian's time had acquired a sort of special sense of * intercourse between employed and employer'. Hence used of the employed it = dependent position, and Lucian has oi έττΐ μισθφ συν6ντ€3. Compare apolog de mere cond § 9 ύποστηναι ti)v τταρουσαν συνουσίαν * submitted to the present relation *, namely, service under a patron. How the meaning arose is seen by reference to such phrases as συνεΐναι ^ΓpάyμaσL *to be concerned with affairs'. The meaning of διαστρέψβι is * will distort your character, making you suppress your own opinion and echo the sentiments of another'. The tame philosopher in the house, a sort of despised tutor, was a well-known character in those days. 6 ώ T7]s συμφοράς] see on Charon § 1 3 ώ -κοΧΚοΰ yiXurros. 7 βλ€'ΐΓ6μ€νο3] being looked at = * when they set eyes on you *. §18. Q yeXotdrepa έκβίνων] * more facetious than what you did say'. ο T05e] * this ', namely what follows. avig, καΐ δίανοτ)] these are indicatives, not subjunctives, as δέδLas shews. See on piscator § 5 opare μή Troietre. διάνος] * are thinking of. Used here simply as *have in your head', for which I can find no parallel. 1 σοι] see on Charon § i. 2 χρη etc] * but you must set against these things that * 4 €Ϊ ye] ' if as I expect'. Often = * seeing that '. καυσαί μ€\ remember that it is the spirit who speaks. See on § 16. 5 καΐ ταϋτα μ^ν etc] ' and all this perhaps is moderate ' = * and so far perhaps there is nothing extravagant §19, 6 TTpbs τδν αϋλδνΐ to (the accompaniment of) the flute. So § 20 irpbs rb μέλθ3. 8 άμβτρία] extravagance. \l9os έστεφαν ω μένο^] this is the grave-stone (στ'ήλη, cippus), an npright slab, on which it was customary to hang wreaths. This custom, like many others, has survived to our own day . See Charon §22, Nigrinus § 30 01 δ^ καΐ παραμένειν Tivds οΐκέτα^ tols τάφοι^ {KcXeiovTes), hioL δέ καΐ στέφβιν rets στ'ηλα$ όίνθεσιν. Η. L. ΙΟ 146 OF MOURNING. 9 ri νμίν hvv(x.rai\ what is it able for you?= *what can it do for you?' \)iClv is a sort of dativus commodi, * for you ' = ' to gratify you'. rh άκρατον] the unmixed draught of wine, as opposed to that of milk and honey (μβλίκρατον)» See on Charon § 22. ; I τά έπΙ των καθαΎισμων] * what happens at the funeral rites \ In § 9 we have the verb Kadayi^u used of sacrificing to the dead. But €vayίζω seems to have been the more usual word. 2 τό νοστίμώτατον'\ that which was most fresh, *all that was most refreshing For this sense compare de mere cond § 39 (treatment of dependant by patron) δλω5 yap oirep ην νοσημώτατον ev σοΙ άττανθί- σάμ€νο8 καΐ τό eyKapworaTov τη$ iJXi/ctas καΐ τό άκμαιότατον του σώμα- TOS έτητρίψα^.,.'η^η ττεριβλέττεί σέ μέν οΐ τψ κόπρου απορρίψει φέρων. 3 μηδέν TL etc] ' having done no good whatever to us below '. Here again the μη should have been 01). 5 €KT0s ei μη] see on piscator § 6. 7 ^PXV\ empire, realm. άσφ6^eλos] a kind of lily with edible root. For its reputed growth in the world below see § 5. 8 Τίσιψόνην] one of the epLvves. See §§ 6, 8. 9 e' ols έποί€ίΤ€] = βττ' eKeivoLs α έποί€Ϊτ€. 'At what you were doing'. See on Charon § 17 νφ' ων εΐπον. πaμμέy€θes avaKayxaaai] to burst into a loud guffaw. See on Charon § 20. eTTT/et] it would come upon me, enter my head. Compare Plato Rep 388 d el καΐ βπίοι αύτφ τοιούτον η X^yecv η ποί€Ϊν. Ο η οθόνη] the winding-sheet. In Charon § 3 we had it = sail. τά 'έρια etc] * the woollen bands with which you bound fast my jaws § 20, page 63, 1 ώ5 apa etc] from Iliad xxii 361, said of Hector. Here it is brought in with bitter irony, the corpse wrapped and tied up and the sarcastic remarks put into the mouth of the soul just above being in strong con- trast to Hector and Hector's last words. 2 Επιστραφεί^ etc] having turned round to us, and rested himself upon his elbow. 3 ουκ αν οίόμεθα] see on Charon % I'j dp' dv σοι δοκεΐ, 5 σοφιστην] in Lucian's time this word had come to be used in the sense of ' Professor of Rhetoric ', and even as here in that of ' Professor ' simply. It is well known that hired mourners were employed. Becker (excursus in Charicles) thinks that Lucian is referring here rather to the πρόθεσι^ (second day after death) than to the εκφορά (third day). But have we not had enough of the πρόθεσι$ in §§ 11, 12 above? συνειλοχότα] who has gathered together, made a collection of. ^ So Dem Meidias ρ 522 και συνείλοχα ϋβρει% αύτοΰ και άτιμία$ τοσαύτα$ 6σα$ άκούσεσθε αύτΊκα δη μαΚα. ην δ' η συλλoyή ραδία. 6 συvayωvιστΎi] see on piscator § 26. 7 χορνγφ] 'conductor'. NOTES. 147 Κ(ίΤ(χ.χρΟ}νται\ make full use of. 8 ^|άρχ?7] *lead off'. Frequent in the Iliad of starting a lamentation, as XVIII 51 0Ms δ' έ^ηρχ€ yooLO, XXIV 761. €παίά^οντ€$] that is, τφ νεκρφ. * Crying alas (αία?) over the dead in time with the funeral dirge' (ττρόί τό μέλο$). Compare deor dial 14 § 2 of the hyacinth ήδιστον καΐ ίύανθέστατον ανθέων απάντων, ^rt καΐ γράμματα 'έχον έπαίάξοντα τφ νεκρψ. §21. 10 δί€\6μ€νοί κατά etc] 'having divided for themselves the burials according to tribes* ; that is, each nation having adopted that form of burial which suits it best. Compare Thuc vil 19 § i Αεκέλααν ^τύχίζον κατά irdXeis δί^λόμενοι τ6 ^pyov. See Silius xili 468-87. ir ^Kavaev] 'burns'. This is again the aorist of frequency, meaning in full * burns whenever occasion arises'. Becker (excursus to Charicles) clearly shews that this is a loose statement, and that in fact cremation and interment were both practised by the Greeks. The two practices likewise coexisted among the Romans. ^θαψεν] the burning of a body was revolting to both Persians and Egyptians. See Herodotus iii 16. ύάλφ] alabaster. This may refer to the Aethiopians in Herodotus III 24, who are said to place their dead in a hollow pillar of waXos, which being transparent allowed the body to be seen without any unpleasant stink. But περιχρίβί is strangely used. We can only render it 'anoints' or 'besmears*. Yet what the Aethiopians rubbed on their dead was not the ύαλοϊ, but chalk or gypsum, which covering they then painted to resemble the man before they put it in the upright coffin of alabaster. See Cic Tusc i § 108. 12 κατβσθία] this horrible custom (eating the dead on principle) is attested by several passages in Herodotus, and also by Strabo, Pom- ponius Mela, Petronius and Plutarch. See Herod I 216, ill 38, 99, IV 26. Tylor's Anthropology cap xvi pp 410 — 1. ταριχ€ύ€ί] ' pickles *. This refers in strictness only to that part of the embalming process which consisted in laying the body to soak in a bath of λίτρον or νίτρον (hydrocarbonate of soda, according to Blakesley). For the preparation of Egyptian mummies see Herodotus ii 86 — 88. ovTos μίν ye] * the last indeed for his part '. '3 ξηράνα$] in the most perfect method of embalming the intestines were extracted, and as little as possible was left beyond the mere bones and skin, so that at the end of the process the body was easily dried and then swathed in linen bands. σύνδείττνον etc] for the account of the carrying round of a wooden figure at entertainments, representing a corpse, see Herodotus ii 78. 1 5 την άπορίαν] ' his difficulty * : that is want of money. ivexvpov y€v6μ€vos] having been put in pawn. The regular phrases are ένέχνρον TiBevaif κέΐσθαί^ λαμβάνειν (to put, to be put, take, in pawn). Herod II 136. 10 — 2 J48 OF MOURNING. § 22. 1 6 χίόματα] mounds, heaps. See Charon § 22. 17 'ΐΓνραμίδ€5] the pyramid was a form sometimes employed in monu- ments. The great ones of the Egyptian kings are the best known in- stance. [8 irepLTTa] superfluous, useless. §23. ig dyQpas etc] *yet some even hold games or deliver funeral speeches at the monuments To hold athletic contests at a grave was a great honour to the dead. Iliad xxiii contains a description of this. δίβθβσαρ] arrange, conduct. "Kdyovs] this custom is too well known to need illustration. 20 ώσπερ etc] * as though they were counsel or witnesses for the dead party before the court below'. avvayopevovTcs] taking the side of, pleading for. §24. 22 ^Tri ττασι tovtols etc] * following on all these comes the funeral feast, and the relatives are present and seek to console the parents of the dead*. τό τΓ€ρίδ€ίΐΓΡθρ] compare Dem de corona § 288 ρ 321 καΐ ούχ 6 ^kv δημοζ ουτω5, οΐ δέ των τ€Γ€\€ντηκ6τωι/ ware pes καΐ άδεΧφοΙ οΐ ύττό του δήμου τόθ* alpedevTes βττΐ τάί ταφά$ α\\ω$ 7Γω5, άλλα δέον ττοιεΐν αύτοΰ$ τό ΊΓ€ρίδζίΐΓνον los irap* οίκ€ωτάτφ των τετβΚευτηκότων^ ωσπβρ ταλλ' εϊωθβ yiyveaOaiy τοΰτ* έττοίησαν τταρ' €μοί. είκότωί' yevei μ^ν yap έκαστος έκάστφ μοΧλον oUeTos ην e/^ou, KOLvrj δέ ττασιν ούδ€ΐ$ eyyυτ€pω. 23 "rods yoveas] he still keeps to the supposed case of the death of a promising son. See § 13. 26 αττηνδηκόταζ] * having failed '= * being exhausted* with fasting three days on end. άτταυδώ is used like ά^Γayopeύω and airelirov. 27 ^ασον etc] Met the spirit of the departed go to rest*, μακαρίτης *the blessed dead ' is used of the lately dead, much as the Latin beatus. 28 δαίμονα^] found thus = Latin manes only in late Greek. It is perhaps a rendering of the Latin word, at least the plural being used of the spirit of one person seems to point to such an origin. el καΙ etc] 'but if you have absolutely made up your mind to weep, to this very end you must not abstain from food, that you may last out the greatness of your mourning 29 airbaLTOvl compare de hist conscr § 21 τό μ^ν πάθο$ έκείνφ παν τριών, οΧμαι, ήμερων iyeveTO, άττόσίτοι δέ καΐ es έβδόμην διαρκουσιν οΐ πολλοί. ^1 στίχοι] lines. Page 64. 1 καΐ yap τ etc] Iliad XXIV 602. 3 yaaTCpL δ' oϋπωs etc] Iliad XIX 225. 5 €L φανοϋνταί etc] ' to think that they shall be seen after the death of their dearest still abiding in human passions*. That is still affected by human weaknesses. For πάθβσι see on Charon § 18 πάθη. ADDENDA. SOMNIUM. § 2, page 1. 20 άλλά] often thus answers an 01), compare § 16, piscator § 1-2. § 6, page 3. 13 παρά, μικρόν] add the saying of Socrates quoted by Diogenes Laertius II § 32 τ6 re ev &ρχ€σΘαι μικρόν μβν μη elvai wapa μικρόν δέ^ 'a good beginning is not a little thing but within a little': that is, of the end. § 7. 31 θρεφ-τ)] the future is in sense about equivalent to the optative with dv, so that here we have (as often) it substituted for the more com- mon form of condition (as el έθέλοΐζ τρέφοιο άν). Compare bis accus § 17 a/coi;cratre ef^eo-^e, gallus § 16 etc, and see on § 8 el yivoio δύ^βις. § 8, page 4. 15 ήδη διέφυγβν] * slipped at once from my memory*. For ηδη see § 15. § 10, page 5. 10 οϋτ€...οϋτ€...άΧΚοι καϊ] for άλλα καΐ thus opposed to a negative see bis accus § 20 ούκ ay νοώ μέν άλλά καΐ ορώ. § 12. 31 συνών] so in de hist conscr § 39 Lucian says that the true his- torian should have an eye not to his hearers in the present but to those who will afterwards have intercourse with his writings (rovs μ€τα ταύτα σνν€σομένου$ tols avyy ράμμασιν), § 13, page 6. 3 άφ€ΐ$] giving up (following in their steps). CHARON. § 4, page 12. 11 θαυμάζω el δoκeΐ] see on piscator §§32, 34. 23 άρχιτέκτων "Ομηρο3] see the story of the vision of Homer whereby Alexander was said to have been guided in the choice of a site for I50 ADDENDA, his new city Alexandria. I fancy that Lucian is here thinl S 17 άλλό/coros Ρ 25, Ι» τ 3 αλλο$ = general C 10, Ρ 42 άλλότ/)ί05 S 7 άλλω$ C I, Ρ 20, 23, 4θ άλω7Γ€/:ία$ Ρ 47 άμίΚαΤ 25 (special note) άμετρία L IQ άμυδρ6$ Ρ ι6 άμύνεσθαι Ρ 2ΐ, 26 — ά/χ0£ rt ^X6ii/ Ρ 4θ άμφίβολο$ Ρ 9 frequentative S2. 6, Ρτγ, 12 αν with infinitive S ι, C 17, 20, L 20 άραβάλλεσθαι Ρ 15 άναβφάσασθαί Ρ ι6 άναβίοϋρτ€$ Ρ 14 άναβόλτ) S 6, Ρ 12, 13, 3^ άναΎράφ€ίν C 24, Ρ 3^ άνα\αμβάν€ΐν S 13» L 17 άναττόμιημο^ L ι ο άνασκοΚοττί^βίν C 14 άνατίθέναι C Ι2, Ρ 47 άνατίθεσθαί C 4. Ρ 3^ άνατΧαν L ι6 άνεπίΧη-ιττο^ Ρ 8 άνέχζίΡ C 4 άι^ί?' αί' Ρ 7 (special note) άνίμαν Ρ 5θ dvoSos Ρ 4^ dpTL-rraLs S 16 dvτLφθέyy€σθcLL Ρ 3' άί'ίίσασα Ρ 47 dVw C r, Ρ ί 4 άνω ^στι Ρ 4^ άξίαν, την Ρ ΐ fijioi' Ρ 27, 37 a^toDv C 4. Ρ 27, 29 abpTYTjTos Ρ 34 αττάγίίί' C 17, Ρ 4^ άττφδβίΡ Ρ 6 άττανθί^σθαι Ρ 6 άπαρτασθαί Ρ 48 ατταυδάν L 24 άπ€λθ€ίρ Ρ 9 άττευθύνείΡ Ρ 30 άτΓίδεΙν S 2, C 3 αττό S 2, 8, C 4> 5» ^7» I* 6> 49 airdypuais S 1 7 α7Γ0δ€ΐ^ΐ5 Ρ 17 άτΓοδημία C 24 άτΓοδίδοσθαί Ρ 9 ά7Γ0/cαλeiϊ' Ρ 25 άτΓΟκηρύττβίΡ Ρ 4 άτΓοΧαβέσθαί C 5 άχομανθάνβίΡ Ρ 2θ απορία C 15, Ρ 35' ^ '^^ άττόσίτοϊ L 24 άποσμαν Ρ 14 άττοσιταν C 2ΐ άτΓοτΐσαί Ρ 5 "2 άποτρότταωρ Ρ 33 άτΓθφαίν€ίν C J, 12 άποφαίνεσθαι {^νώμψ) S Ι4 ά^Γoχ€ίpoβ^ωτos S 9 INDEX Β. άτΓψδα φίΚοσοφάν Ρ 34 άρα S 12, C II, L 9 "Apetos ττάγοϊ Ρ 15 apTL μ^ν,,.οίρη S 6 άρχη S II, L 6, 19 dpxeLv Ρ 26 ασεβών χωρο$ L 8 ασκησί$ Ρ 45 άσ7Γονδο3 Ρ 3^ αστείο S Ρ ^6 άσφ6δ€\ο$ L 5? ^9 are δτ^ Ρ 21 drepes Ρ 30? 4^ ατ€νί^€ίν C ι6 ατίμο3 S 1 3 drpaKTOS C 16 au^ts S 6, L I αυτ97 Κασταλία etc C 6, 7 αυτό ^αόϊΌϊ/ S 9, C 6 αύτοττυρίτη'ί apros Ρ 45 auros Ρ 37» 51 άφεΐσθαι Ρ 38 ά^ι;-»; and άφυη^ Ρ 48 άχρι πρ05 S 15 βάδισμα Ρ 31 βαθ€Ϊα π€ρασαί (λίμνη) ^ 3 βάραυσο$ S ι, 2 βαρβαρίζ€ΐν S 8 βάρβαροι Ρ 19 βεβίωται υμΐν Ρ 37 βέλτιστο·ί C 17 βιάξεσθαι C 2, L 1 1 βιβλίον Ρ 20, 36 /Sios, 0=the world C ι, 15 (special note) βλέπβσθαί L 1 1, 17 βοτρυδορ Ρ 42 βούλ€ί with subjunctive C 9 (spe- cial note) 7otpC II, 12, Ρ 2, 29, L 5, 13, 15 yeveiov Ρ 31 yeppoLos Ρ 24 yeppLKOJS S 7 71^77^409 Ρ 46 yvώμη Ρ 19 yvCopai Ρ 8 ybpara L 16 γοΟϊ/ C 6, 22, Ρ 6, 38 yρaφal C 6 ^u/xfos C 20, 2i ^watoj/ Ρ 12 δαίμορβζ L 24 oa^TiyXtos C 14 5e in apodosis Ρ i^ δ6Ϊρο$) 6 του S II δβινό^ Ρ 22, 26, L « δ€ίρ6τη$ Ρ 23, ^5 Seti'tDs Ρ 22 5e\ea'^€ii/ Ρ 4? δεύτβροί κρατηρ Ρ 39 δέω, τοσούτου Ρ 29 δ^Ρ 8 δηΘ€ρ L I δτ^λοί' oTi L 1 1, ι6 δηλ6$ έστι etc with participle C 21, ^22, Ρ 51 ό 7roXi)s S 9 διαβολή Ρ 3'2 δίαβουλεύβσθαι Ρ 24 διάδημα Ρ 35 διαζώνρυσθαί S 6 διαιτητής Ρ 9 δ:άλθ7θ5 Ρ 26 δίαλυείί/ Ρ 36 δίαΐΌ€ίσ^αι L ΐ8 δίαπταίβίΡ S 8 δίαστρέφειρ L 1 7 διατελεΐρ Ρ 6 διατίθέραι C 2ΐ διατριβή Ρ 35 διαφέρβιρ C ΐ διάφορα, τά, Ρ 8 διαψΰξαι Ο 23 διδάξομαι S ιο, L Γ 7 δι€λέyχ€ιp Ρ 22 διβλέσθαι L 2ΐ δικαρικο3 S 17, Ρ 23 δικόρυφο$ C 5 διολισθάρβιρ Ρ 30, C I διορύσια Ρ 14 δουλεία Oil δ' oJ^ C 13, 19 δράμα L ΐ6 δρασμ03 C 2ΐ δΟζ'αι κατά 7''}5 Ρ 3^ δύρασθαι L ιο, 19 δωροδοκ€Ϊρ Ρ 9 INDEX Β. 159 iyKpareia Ρ 41 edcXuv C 3 (special note) έθελοκακβΐν S i8 ei Ρ 29, 32, 34, 37, L 24 ei ye C 5, Ρ 7, L 18 ct /cat S 18 ei και TLs aWos Ρ 17 ei Χάβοι φωνην L 13 et TTore /cat d'XXore Ρ I €ίκάξ·€ΐν C 19, 22 €lk6tus S 2 elmt Trept L 16 ειρωνεία Ρ 22 eiaepxeraL C 17 eira Ρ 14 e/c λετΓτώί' ρημάτων C 16 ^/c irepLovaias Ρ 9 e/c TreptWTT^s C 2 Ρ 15 ^/f ToWov Ρ 20 e/c τάφανου% C 15 ^/cart Ρ 3 f/ce? and evOddeL 14 έκκομίζζίν C 1 7 iK\iy€iv C 1 1 έκρΎ^νυσθαί C 19 €κτόπω$ C II ^/CTos el μτ] "P 6f L 19 iX^yxeiv Ρ 32, 33 ^Xeyxos C 10, Ρ i7 eWeLTreiu Ρ 24 έμβοαν C 20 έμποΚαν C 2 έμφορεΐσθαι Ρ 34 ei' δέοντί Ρ I7 ^1/ Αίονύσου Ρ 25 ei' τοσοι^τφ C 14, Ρ "2 1 ei/ xpy Ρ 46 ii^auXos S 5 ένδοΰραί C 3 ένέχυρον L 21 ^vL — heoTL C 5, L3 evvoHv S 4 έντρίβεσθαι S 14 e^ dyopds Ρ 4 airavTOS Ρ 41 έττηκόου C 20 e^ eViTToX?}? L 16 LaoTi/uas C 18, Ρ 34 e^avOelp Ρ 6 e^apvos Ρ 29 e^dpxeLv L 20 €ξορχ€ίσθαί Ρ 33 C 6, 9 ίοίκώί Ρ 38 eV άλληλα C 3 kiraid^eiv L 20 iwaLvos S 2 ίπαντλύν C 2^ eireLireLv δ 3 Ιπηλθεν S 17 with accusative C 5, Ρ i, 12, 15. 30» 34, 3^, 48 eTTt with dative, S 2, 7, 11, 13, C 3» 7, Ρ 13, 33, 34, 46, L 13, 19, 24 ^TTt with genitive Ρ 13, 27, 31, 34, 37, 40, L 16, 19 eTTt κεφαλήν Ρ 48 CTri πλέον C 19 eVi 7Γ0δα5 Ρ I2 eTTt τΓολι) Ρ 2, 51 eTTt ra5e C 5 ετΓΐβάται C 3 €wl8€l^ls S3 έπιδημβΐν C i7 έ^ΓLδLκάσLμos S 9 €7r€LK€La S I Ο €ΤΓίέναί Ρ 14, L Γ9 €Τίκλασθηναί Ρ 24 έτΓίκλώθαν C 13, ΐ6 έττίκροτεΐν C 8 έπιπάτταν Ρ 22 έτησκοιτεΐν S ΐ5, C 5 έπιστραφηναί L 2ο έτιτρέπειν Ρ 33- ^ 4 έπιφάνβία Ρ 5 i έτΓίχωριάζ'είν C ι ipyd^'eadaL C 16 έρήιχην {δίκην) Ρ 3^ ^/)ία L 19 ipiv0es L 6, 8, 19 €ι>μαιον S 9, C Ι2 €pμoyλυφeύs S 2 €pμoyλυφLκη S Ι2 epμoyλύφos S 2 det and det C i, 17, 20 es δ^οί/ C I /cdXXos Ρ 12 es ττεδίον rbv ϊπττον Ρ Q ^$ ττ/ϊ' ύστεραίαν C 6 i6o INDEX Β. is rb άκριβέστατον Ρ 38 έ$ τό άφέΚ^ Ρ 12 €S τόρδε Ρ 38 €ύθΰναι Ρ 8 €ύθύ$ έξ άρχη^ C 1 7 (ϋρεσθαί Ρ 1 5 €ϋρυθμο5 S 13 evreXrjs S 8, 9 βύφ-ήμει C 12 έφαρμ6ξ'€ίν Ρ 38 έφειμένον Ρ 25 έφίέραί^ legal sense S 6 έφίστάναι. Ρ 27 έφόδια Ρ 45 ^χβίί/ intransitive S 2, Ρ 40 ^χβσ^αι S ι8 ^wXos S 17 fiyXoOv Ρ 37 ^ημωΰν C 2 ^τ€Ϊσθαί C 23 ή ημετέρα C ι ^ interrogative L γ6, 19 ^ τ£ γαρ etc C 4 η ΤΓου Ρ 45 >?δ77 S 15, Ρ 13 rjKeLP C 6, 8, 24, Ρ 16 ηλίκίώται S 3 'ημίτομο$ Ρ 49 with optative Ρ 33 ^ί» μ-ί; C ΙΟ -^pta C 22 eaWbs Ρ 4^ θαυμάζειν Ρ 46 θέατρορ Ρ 15, 3^ θέλ€ίν see έθέλβιν θ έρμοι Ρ 45 θρύπτ€σθαι Ρ 31 Ιδιώτης C 4 (special note), 18 Ιδίωτικο$ Ρ ΙΟ ifi'a and ϊρ du "Ρ 2 καθαρισμοί L 19 καθάττερ Ρ 3 1 κάθαρμα C ιο, Ρ 34 καΟέζεσθαι έττΐ Ρ 47 καθικέσθαι S 3 5» 15» C 3, 15» 25» 3θ, Ρ 2, 5 καθίστασθαι C 2, L 2 κάθοδοί L 4 καθοραν C ι6 /cat emphatic S r, 5, 7, 17, C i, 2, 3, 7, 8, 9, Ρ 2, 5, 7, ι6, 23, 25, 27» 3o, 33» 45» L 12, 14 Λ:αι Ρ I, 21, 24 και δη Ρ 22, L 17 καΐ μην C I, 1 1, 17» Ρ ι, 3ί 5» '^ο καί τι καΐ S 1 6 καίεσθαι L 8 κακούς κακώς Ρ 44 καλλίνικος Ρ 31 κάλλιστα C ιο καλλιφωνία Έ 22 καλώς είχε C ι κάμνειν Ρ ι κανών Ρ 3θ κατά with accusative S 24, Ρ 3» 6, 7» 8, 12, 4θ, 44' 51» Ι* Ι» 21 κατά with genitive C 5» κατα λάΎον L 8 κατά ταύτόν "Ρ ζΐ καταβιώναι Ρ 29 καταθηλύνειν Ρ 31 καταΧ(Τγί^εσθαι Ρ 5 καταράττειν C 19 κατάρχεσθαι S 3 καταφαίνεσθαι Ρ Ι2 καταχρησθαι L 2θ κάτω C 15, Ρ 14 κανσαι L ι8, 2 ι κεισθαι passive of τιθέναι κεφάλαια Ρ Ι4 κέχηναΈ 34 κηρός, ό S 2 κηρύττεσθαι C 2 κλαγγ^δοΐ' Ρ 42 κλεψύδρα Ρ ιο κληρονομεΧν C ΐ6 κληρουν L 2 κλοι05 Ρ 12 κομψός Ρ 22 KiJjSot Ρ 45 Κυλλτ^ΐ'ίβ C I κυνίσκος Ρ 45 κύριος S ΙΟ κιίωί' Ρ 45' 4^, I* 4 Κωκυτόϊ C 6, L 3 INDEX Β. τ6ι «τωμφδεΐν Ρ 2^ κώνβων C ι 7 λαβέσθαί S 6 λά^ρα^ Ρ 48 λαγώ βίο$ S 9 Xa/ctaT0s Ρ 2 λαμττρόί S I, Ρ 34 λ77^ι? C 21, L 5 λίαί' Ρ 34 λίθθ^6θ3 S 2 XiTToi/ews C ι Xtxi/ei/eti' Ρ 48 λόγοί = systems Ρ 15, 23 μά. and vt? S 3» Ρ 4^» 5^ μχικαρίτη5 L 24 μάλιστα, ef rois S 2 μάλιστα, οπόταν C 1 5 μάλλον Ρ 5 (special nole) ματαίά^€ίΡ L ι6 μ€λ€ταν Ρ 29 μέμνησο C 7 μέμφβσθαί Ρ 42 μ€μφίμοφο$ Ρ 34 /ζέί' S 1, ΙΟ /zera with accusative Ρ η /Afro, with genitive S 8 μ^τατίθέναι C 5 /xera^i) S 17, C 6, 17, 24, Ρ 38 μβτελθέίΡ Ρ 2 μ€τρώτη$ Ρ 27 /ιή S 15, 17, C 5 μη intolerable S ι , 9» 18, C ι, Ι7ι Ρ 24, L ι6, 19 yHT/ ούτω μανάψ Ρ 37 μΎ)δαμω3 put as a surprise Ρ 41 μηχανή C 5 /xot δο/ίώ Ρ 29, 39 μοχλία S 1 3 μύρον C 22 νόμισμα L ιο ι^ό/λοϊ' θέσθαι L 2 νόστιμοί L 1 9 ό TToXus λεώχ Ρ 25 ό τυχώΐ' Ρ ι 7 όβoλόs C 1 1, L ΙΟ οθόνη C 3» I· 19 ο2 άριστοι Ρ 2θ οί αύτοέ Ρ 9 οΐ του μέσου βίου L 9 οία πολλά ποΐ€Ϊτ€ Ρ 9 οίοι τΓολλοί etVt Ρ ^6, ^2 oUeios S 7^ Ρ 5' '^^' ^6, 37 οίκόθβν S 7 οίκόσιτοί S I οίσ^' ώ$ C 6 οί'χεσ^α: C 6, 12, 15, Ι7, ^^, ^ 3, '7 *Ολύμιηα νικάν C 17 ό\υμπιάδ€$ L 1 6 6/\ω5 S ΙΟ, Ρ 23, L ι6 όμιλβΐν λόyOLS Ρ 6 όνομα C II οπίσω αΰθΐ3 C 1 2 όπώρα Ρ 3^ ορα /Α77 C 5, Ρ ή' '5· L ι8 όσφράσθαι Ρ 48 6τ€ 7Γ€/> C 7 6rt neuter of dVrts S i, 9, C 6 δτ6 Tie 6 ου, position of S i, 10, C 8, 23 ού μη Ρ l8 ου μην άλλα Ρ 2θ ού πάνυ C Ι2 ού φέρ^ιν Ρ 34 ούχ δπω3 C S, Ρ 31 ούδ' 6λω5 Ρ 1 1 ούδέ C 17 ούδβμία μηχανή Ρ 4 ούδέπω καΐ τημβρον Ρ 1 1 θυΤΟ% €K€tVOS S 1 1 ουτω, position of S 1 1 ού'τω, sense of C 4, Ρ 5 όφλίσκάν€ΐν yέλωτa Ρ 34 πάθη C ι8, L 24 παιδβία S ι, 9, Ρ Ίταλινωδία Ρ 35 παμμέ-γβθβε C 2θ πάντω3 C 19 πα/.ά with accusative C ι, ι ο, ι8, Ρ 25, 32, L i 1 παρά with dative C 21 παρά μικρόν S 6 παρά πολύ Ο 2θ παρά^ην Ρ 25 παραιτείσθαι L ι6 (special note) παρακρού^σθαι Ρ 9 Η. L. 102 INDEX Β. wapawaieiv L i6 τταμασκξυη Ρ 2.^ τταραστήσασθαι C 9 irapaTeLveLV L i 3 τταρρησία Ρ ly ΙΤα/[)ρ7;σίάδ7;$ Ρ IQ ττάσχειν Ρ 36 7Γαχι)5 C 8 ττεραιουσθαι L 5 wepideLWPOP Ιλ 24 TrepLeKdetv L 10 τΓ€ριθέσθαί Ρ 32 ττερίκεισθαίΈ 33? 3^ TrepLTrds C 21, L 22 irepLxpieLv L 21 7Γ77ρα Ρ I, 45 πίπτω passive of βάλλω Ρ 2 ττλά^ S 3 7rXari)s Ρ 49 πληyas λαμβάνων S 2 ττληι/ άλλα C II, 21, Ρ 8 πλίνθοι C I I wodifiios τ6πο3 C 24 ττό^εϊ/ C 8 ποί€Ϊσθαί "Ρ 3^» 4^ πoλίάs Ρ 21 τΓολιτει^εσ^αι Ρ 8 ι ΤΓολύ λ^7€ΐ$ Ρ 48 \ πομπή L Ι2 \ π6ρο3 S 2 7Γ0ΐ>5 of sail C 3 πρεσβεύβιν Ρ 23 ττρό ΤΓολλου Ρ 32 wpoaipeaLS Ρ 23 προεδρία S 1 1 προη-γορία Έ 22 προθεσμία Ρ 5^ πρ6κ€ίσθαί L 13 TTpovaos Ρ 2 1 ττροοδοί S 9 7Γ/)05 with accusative S 16, 18, C i, 17, 18, 22, Ρ 8, 19, 23, 24, 42, L ΓΙ, 19, 2o πpbs vf'iih. genitive C i, Ρ 3 7Γ/305 ^νσωδίαν L 1 1 7rp0s dpyrjv Ρ 8 προσαιτ€Ϊν C 15» Ρ 35 ττροσβλέπβίν C 13 προσ€ταίρί^€σθαί Ρ l8 προσέχεσθαί Ρ ^8 πρ^σηβο$ S I προσίεσθαί Ρ 8 προσκννέιρ Ρ 2 τ, 39 Ίτροσποίάσθαί Ρ 5θ Ίτροστιθέναι Ρ 2ΐ, 29 προσφυναι Ρ 5 1 προχ€ΐρί^€σθαί Ρ 23 Ίτρυτανζίον Ρ 46 πτ6ρΌ€Ρτα ^πη Ρ 35 πτ-ηνον άρμα Ρ 22 ττυρά C 22 πνραμίδ€3 L 2^ πώ^ων Ρ 1 1 ραψωδεΐρ Ρ 3 ρήτωρ Ρ 25 ptfos ^λκ€σθαί Ρ ΐ2 ρύθμιζαν Ρ Γ 2, 30 σατράπη3 C 14. L 7 σκέπβσθαι Ρ 29 σκιαμαχ€ΪΡ Ρ 35 σκοπτ) C 3 σοφιστής L 2ο στΓουδτ^ S 12 σπονδτί adverbial S 8 στειλαι C 3 στέφανα on tombs C 22, L 19 στήλη Ο 22 στίχοι C 4» li 24 στοά ποικίλη Ρ 13 στρεβλοΰσθαι L 8 συΎκωμωδβΐν Ρ 26 σνλλέΎ€ΐν L 2θ συλλογ^σ/λοί Ρ 4^ συμβέβηκε C 1 6 συμπαρέΐραι L 6 σνμπολιτεύεσθαί C if σνμφορβίρ Ρ 22 συραΎορεύβΐρ L 23 συρα'γωνιστΎ]% Ρ 20, L 2θ σνρασπί^€ΐρ Ρ ι συί'δ€ΐ7ΓίΌ5 L 21 συρδιάκτοροί C ι σννδίαπράττ€ΐν L 6 σννεΐραι S 12 σνΡ€ίρ€ΐρ S 8, Ρ 22 συΡ€κδραμ€Ϊρ C 3 συΡ€πιλαβέσθαι Ρ 48 (TVi'e^^rys Ρ 22 INDEX β. i63 evpriyopos Ρ ί6 συν-ηθψ Ρ 14 σύννοια. Ρ 13 συνοραν Ρ 29 συνουσία L ι η σνντρίβείν C F ^6 σχημα=: dress Ρ Ι2, 13, 33» 4^ σχ7};ΐια = figure S 8, Ρ 31 τά αλλα S ι j τά ανθρώπινα Ρ 36 τά άριστα S 1 1 τά ήμΣΊ/ δο/coi/fTa Ρ 44 τά σά Ρ 25 ταινίαι Ρ 50 ταριχζύαν L 2 1 τάττεσθαι νττό Ρ 20 τάχα τΓου S ι y τέθηττα Ρ 34 τ€κμαίρ€σθαί, S 2 tAos adverbial S 6 TexfT? C 7 riyi/ ησυχίαν dyeiv C 3, Ρ 27 τήί' πρώτην Ρ 39 τί αλλο ^ Ρ ΙΟ, 38 τιάρα Ρ 35 τίθβσθαι S 9> Ι» '2 Tti'es /χέϊ' αί δέ C ΐ() Tts, use of S I, 15, C 4, II, 15, Ρ 20 TLS elvaL Ρ 6 TO αΓσχίστοί' Ρ 35 τό άνετον δο/coi ^ Ρ 1 2 τό άτιμότατον ΐ 15 τό βέλτίον C 3 τό "γινόμενον S 1 τό δ€ίνότατον Ρ 20 τό β'/χόί/ Ρ 2θ τό έτταΎω^ον Ρ 22 τό ^7γ2 τούτφ C j τό icaXtDs ^χοί- F 34 τό /cttT* e/x^ Ρ 25 τό ΚΕχαρισμένον Ρ 72 τό KOLvhv Ρ 20 τό κρ€Ϊττον S la τό μηδέν Ρ 25 70 δλοι/ C 2 τό τταριστάμενον C 13 τό ΊΓίθανόν C 5 τό π/30 δί/ν7;$ Ρ 10 τό τοιοΟτοΐ' Ρ 27 τό των Ίλιέων Ρ 3^ τό ύποδεέστζρον C 15 τοίνυν S ι8, C 19 τοίουτοΐ' οΓοϊ' Ρ 2ο τορύνη C 7 τοσούτου δ^ω Ρ 29 τότε, use of S 2, C 14, Ρ ΓΟ tout' €Κ€Ϊνο Ρ 9 τούτου 7^ ^fe/ca Ρ 9 Tpay^ddv Ρ 38, L 15 τρέφεσθαι S y T/)taKa06s L 16 τριβώνια Ρ II TpLeairepos S 17 τρόπαων C 24 TpOTTOS Ρ 19 τ/3οχ05 L 8 TuXos S 6 τύμβοι C 22 τύχτ; S i i/aXos L 21 υδωρ in court Ρ lo ύττάρχβιν C 4 ΰπ€ΐ\ηφένα.ι L 2 ύτΓ€\θ(:ΐν "Ρ 26 ύττέρ with accusative Ρ 23 ύττέρ with genitive C 17, Ρ 45, L 9 υτΓερ-ημζρο^ Ρ 52 ύπ^ρκυψαι L 16 ύτΓ€ρφέρω Ρ 9 ύτΓέχβιν Ρ 8 ύττό τ^ ά0τ7 ^ 9 ύτΓοδΟναί C ιο, Ρ 26, 33 ύπ6κρίσι$ S ι 7j Ρ 37 ύτΓοκριτΎ]^ S I 7 {)πότΓΤ€ρο$ S 15 ύττόσχβσίϊ Ρ 31 ύποτίθβσθαι Ρ 7 ύποφαίνεσθαι Ρ Ι2 ύττώρβια C 5 ύφί€σθαι L 2 φαίνομαι with participle 83» Ρ 8, 19, L 24 φείδου μτ] C φέρε C 4> Ρ 4 φθάνειν Ρ 29 ^^oiOS S 7, 8 104 INDEX β. 0t/\a7rXot/c0s Ρ 20 0t\o Ρ 20 φληναφοι S 7, Ρ 25 φοινίσσβίν L 12 φορτίκ63 Ρ 5 φορτίκώ3 Ρ 34 φρονεΊν L 15 φύεσθαι C Ι2 φυκο$ Ρ Γ 2 χ6ί/)1, ^ί/ Ρ ΙΟ χοαί L 9 XopriyicL S 2 χορη'Ύθ3 L 2θ χρήματα Ρ 43 xpieiv L 1 1 χρυσίον C ΐ2 χώματα. C 32, L 22 ψηττα Ρ 49 φηφΐδ€5 Ρ 35 ψηφίζεσθαι Ρ Q ψηφοί Ρ 2 I, 24 ώραΐα άνθη L 1 1 ws = how C 2 ws = since L 9 ώ$ = ίΗαΙ C Γ4 as = thus L 20 ws = to S 12, Ρ ly ώ$ α\ηθω$ S lo ώ5 with optative suppressed C i 14 (see Ρ 5o) &f and ώ$ Ρ 15 ws elireiu S 10 ώστΓβρ Ρ 49 ώστ^ C 4 mbkidge: printed by jqhn clay, m.a. at the university press. THE PITT PRESS SERIES AND THE CAMBRIDGE SERIES FOR SCHOOLS AND TRAINING COLLEGES. Volumes of the latter series are marked by a dagger f, COMPLETE LIST. Author Aeschylus Aristophanes > > >» Demosthenes Euripides >» }) »» )> »> Herodotus η Homer »» *» If >» Lucian >> Plato f> ·* GREEK. 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