“Two Ears, One Mouth”: Hunting a Proverb from Zeno to Paul’s Mom

On using twitter and the internet to trace the history of a cherished proverb; or, on the birth of a t-shirt.

Last fall, I noticed the Paul Holdengraber‘s 7-word autobiography from brainpickings.org.: “Mother always said: Two Ears, One mouth.” The phrase bounced around in my head a bit–it has that aphoristic perfection of brevity and familiarity. So, I reached out to Paul over twitter and told him it sounded like something from a Greek philosopher like Heraclitus.

Proverbs have a special place in language and society cross-culturally–they strike a promise of insight that demands  contemplation or explanation. They also have an air of authority and antiquity, even when they actually possess neither. And, unlike longer, less anonymized forms of language, they are repeated, borrowed, and stolen without end.

My late father was a great aphorist–perhaps missing him is part of why Paul’s tweet stuck with me. Most of my father’s words, however, were far more Archie Bunker than Aristotle. Those I can repeat were likely taken from his own father, a Master Sargent in WW2 who died a decade before I was born. The tendency to inherit and pass down proverbs is something I only really noticed when I had children and found myself ‘quoting’ (or becoming?) my father (“if you take care of your equipment it will take care of you”) or my grandmother (cribbing Oscar Wilde: “Only boring people get bored”).

So, when Paul thought it would be a gas if we actually translated his mother’s words into ancient Greek (and eventually Latin), I was ready. I got help from some great Classicists too. We came up with a few versions.

First, I went with classical rhetoric, a close antithesis: μήτηρ ἀεὶ ἔφη ὦτα μὲν δύο, ἕν δὲ στόμα. But our friend the Fantastic Festus argued that Heraclitus or Hesiod would not use use μὲν and δὲ so, so he suggested losing them for something like this:

μήτηρ ἀεὶ ἔφη ὦτα δύο, ἕν στόμα [“mother always used to say two ears, one mouth”]

This gave us Paul’s mother’s advice in seven Greek words and his mother’s advice. But this didn’t get us out of trouble. The critic, author and Classicist Daniel Mendelsohn suggested hexameters and from across the Atlantic the extraordinary Armand D’Angour obliged with a composition of his own:

ῥᾴδιόν ἐστι Λόγον τε νοεῖν ξυνετόν τε ποιῆσαι·
τοῦτο γάρ ἐστι βροτῶν, ἓν στόμα τ᾽, ὦτα δύο.

[Literally, this is “it is easy to know the Logos and make it understood: Mortals have this [character]: one mouth and two ears” Go to the full post for all the compositional glory and an appearance from Salman Rushdie].

At this point, I felt like I had entertained myself on a Saturday morning, involved my internet friends in a silly, though somewhat academic caper, and done a favor for a new friend to please the spirits of parents no longer with us. But the world wide web had a a plot twist I should have thought of.

Ancient Greek and Roman authors and scholars loved proverbs. Writers like Zenobius and Photius made collections and interpretations of them. The Byzantine Encyclopedia, the Suda, uses the word for proverb (in Greek paroimia) over 600 times and presents nearly as many distinct proverbs. (Many of which are wonderful.) And in the modern world, we have an entire academic field dedicated to the study of proverbial sayings: paroemiology. Let me tell you, we could have used en expert last fall.

While we were playing around with translations, one of our ‘players’, the grand Gerrit Kloss, let us know we were, to use a proverbial saying, reinventing the wheel. Zeno, the Cynic philosopher, was credited with this saying over two thousand years ago:

Continue reading ““Two Ears, One Mouth”: Hunting a Proverb from Zeno to Paul’s Mom”

Pleasing Odysseus: Sex and Sorrow in the Odyssey

Odyssey 6.151-159.

“Hermes found him sitting on a cliff. His eyes were never dry
Of tears and his sweet life drained away as he mourned.
Over his homecoming, since the goddess was no longer pleasing to him.
But it was true that he stretched out beside her at night by necessity
In her hollow caves, unwilling when she was more than willing.
Though he sat by day on the rocks and sands
Wracking his heart with tears, groans and grief,
Shedding tears as he gazed upon the barren sea.

τὸν δ’ ἄρ’ ἐπ’ ἀκτῆς εὗρε καθήμενον· οὐδέ ποτ’ ὄσσε
δακρυόφιν τέρσοντο, κατείβετο δὲ γλυκὺς αἰὼν
νόστον ὀδυρομένῳ, ἐπεὶ οὐκέτι ἥνδανε νύμφη.
ἀλλ’ ἦ τοι νύκτας μὲν ἰαύεσκεν καὶ ἀνάγκῃ
ἐν σπέεσι γλαφυροῖσι παρ’ οὐκ ἐθέλων ἐθελούσῃ·
ἤματα δ’ ἂμ πέτρῃσι καὶ ἠϊόνεσσι καθίζων
[δάκρυσι καὶ στοναχῇσι καὶ ἄλγεσι θυμὸν ἐρέχθων]
πόντον ἐπ’ ἀτρύγετον δερκέσκετο δάκρυα λείβων.

I have always read and taught the line emphasized above as indicating that Odysseus’ displeasure had not lasted seven years–that he took some pleasure in the events described in the following line (having sex with Kalypso) and that his sorrow over his homecoming had increased over time.

Ancient scholarship does not agree with this reading. Instead, it makes a strange distinction in marking Odysseus as having once been pleased by Kalypso:

Schol ad Od. 6.153

“She never was making good by sending him away—first he was pleased because she saved him, but after this, no longer. This ‘longer’ can indicate the following authoritatively: she was pleasing to him before when she plucked him up from the shipwreck, but no longer because she is restraining him.”

ἐπεὶ οὐκέτι ἥνδανε νύμφῃ] κατ’ οὐδὲν ἤρεσκεν ἀποπέμπειν ἔτι αὐτὸν, ἤτοι τὸ μὲν πρῶτον ὡς σώσασαν ἔστερξεν, τὸ δὲ μετὰ ταῦτα οὐκέτι. P.Q.V. δύναται δὲ κυρίως κεῖσθαι τὸ ἔτι, ἤρεσκε γὰρ αὐτῷ πρότερον ἀναλαβοῦσα αὐτὸν ἐκ τοῦ ναυαγίου, κατέχουσα δὲ οὐκέτι. P.Q.

 

The Lexicographer Hesychius reduces the meaning of this verb as well, though in reference more to the Iliad:

hêndanen: “it was pleasing to, it gratified” [from aresko]. So “it was pleasing to his thumos” [Il. 1.24] means “it was gratifying to his mind.”

*ἥνδανεν· ἤρεσκεν n, [ηὔξανεν] ὡς τὸ· ἥνδανε θυμῷ (Α 24)  ἤγουν ἤρεσκε τῇ ψυχῇ

The passage he refers to (Il. 1.24, ἀλλ’ οὐκ ᾿Ατρεΐδῃ ᾿Αγαμέμνονι ἥνδανε θυμῷ) might be a less than pleasing parallel, since this is where Agamemnon is shown to be displeased with Chryses’ supplication—which turns out rather poorly for the Achaeans

 

But the root of the verb ἁνδάνω is certainly related to the same root that gives us “pleasure”(hêdus) in Greek. From Chaintraine’s Dictionarie Etymologique:

Et. Aucun présent du même type hors du grec, mais le skr. a svádati, svádate “plaire, se plaire à” et le latin le factifif suadeo. Le tout appartient évidemment à la familie ἥδομαι.

The adjective ἥδυς and the verb ἥδομαι are also related to the noun ἡδονή–whence English hedonism and the more clinical anhedonia. The English derivative is easier to see from the Latin suadeo and Sanskrit su/vad: sweet!

The story, of course, doesn’t end there. After Kalypso promises to send him home, they retire into those aforementioned caves:

Od. 5.226-227

“Then, after going into the deepest recess of the hollow cave
They took pleasure in sex, staying next to one another.”

ἐλθόντες δ’ ἄρα τώ γε μυχῷ σπείους γλαφυροῖο
τερπέσθην φιλότητι, παρ’ ἀλλήλοισι μένοντες.

It is only fair to contrast this description with Odysseus’ other narrated lovemaking in the epic, when he reunites with Penelope (23.300-301):

“Thus then, after hey each had their pleasure from lovely sex,
They took pleasure in words, telling tales to one another.”

τὼ δ’ ἐπεὶ οὖν φιλότητος ἐταρπήτην ἐρατεινῆς,
τερπέσθην μύθοισι, πρὸς ἀλλήλους ἐνέποντες,

Note the similarity of line 5.227 and 23.201—they are structurally (and nearly syntactically) identical. But where Kalypso and Odysseus merely “are present near one another” (παρ’ ἀλλήλοισι μένοντες), Penelope and Odysseus tell each other their stories (πρὸς ἀλλήλους ἐνέποντες) and take pleasure in words (μύθοισι) not just in sex. And I have posted before about the importance of post-coital conversation in Homeric sex.

Fun With Etymology: Family Members and the Ignorant are Idiots

More fun from the Suda:

 

Idiôtai: Private individuals, used in place of citizens [politai]. This is how Thucydides uses it. But in the Frogs, Aristophanes calls idiots the people who are your own—“regarding strangers and idiots. It is derived from the word idios. And so idiôtês is what they call someone who is related to you by clan; but it is also an unlearned person. And in his Wealth, Aristophanes also uses idiôtikon as that which belongs to a person privately or idion as one’s own.

᾿Ιδιῶται: ἀντὶ τοῦ πολῖται. οὕτως Θουκυδίδης. ᾿Αριστοφάνης δὲ ἐν Βατράχοις ἰδιώτας τοὺς ἰδίους λέγει· περὶ τοὺς ξένους καὶ τοὺς ἰδιώτας· κατὰ παραγωγὴν ἴδιος, ἰδιώτης. ἰδιώτης δὲ λέγεται, ὁ πρὸς γένος ἴδιος, καὶ ὁ ἀμαθής. καὶ ἐν Πλούτῳ ἴδιον τὸ ἰδιωτικόν φησιν.

 

Idiôtês: someone who is illiterate. Damaskios writes about Isidore: “of all the idiots and all the philosophers of his time he was equally tight-lipped generally and he hid his thoughts. But he poured his mind out into the shared increase of virtue and the limit of vice.

᾿Ιδιώτης: ὁ ἀγράμματος. Δαμάσκιος περὶ ᾿Ισιδώρου φησί·  πάντων τῶν καθ’ αὑτὸν ἰδιωτῶν ὁμοίως καὶ φιλοσόφων ἐχέμυθος ἐς τὰ μάλιστα καὶ κρυψίνους ἦν, ἀλλ’ εἴς γε συναύξησιν τῆς ἀρετῆς καὶ τῆς κακίας μείωσιν ὅλην ἐξεκέχυτο τὴν ψυχήν.

 

Go here for the entry in the online version of the LSJ

Idiot
This was the first result in a google search for “Ancient Greek Idiot Vase”

Some “Night” Compounds from Ancient Greek

 

When I was in graduate school I lived in Astoria, Queens and walked every day past a bar that has long since closed, named Nukterides.  Even though there were little pictures of bats on the awning and I had spent years studying ancient Greek, it took me almost three years of walking by that awning before it dawned on me that “nukterides”—which in Ancient Greek would mean “daughters of the night”—meant bats.

(And, of course, the bar was populated almost exclusively by elderly Greek and Italian men. I really do miss that neighborhood…).

This morning I was trying to figure out how one might talk about sleep-walking in Ancient Greek and I got distracted by the sheer number of nukti-compounds in the LSJ.  Some of these only appear once in Greek literature, but I am glad they survived.Here are some of my favorites:

νυκτάλωψ: “night-blindness”

νυκτερευτής: “night-hunter”

νυκτίγαμος: “night-wedding”

νυκτιλαθραιοφάγος: “eating-secretly-at-night”

νυκτιπαταιπλάγιος: “going-here-and-there-at-night”

νυκτίφοιτος: “night-walking”

νυκτιχόρευτος: “of night-dancing”

νυκτιβατία: “night-walking”

νυκτιδρομία: “night-running”

νυκτικλοπία: “night-theft”

νυκτόμαντις: “nighttime-prophet”

νυκτοπλανής: “night-wandering”

 

Another site in Astoria whose name evaded me for years was the bakery Lefkos Pyrgos. I didn’t even think what it meant until one day I looked at the building and realized it appeared to be an old “White Castle”.  Guess what Lekfos Pyrgos means in Greek?

lefkos-pirgos-bakery
Go for the Pastries. Stay for the translation jokes.

(Dis)repute from Hera? Etymologies for Herakles

In a recent post I came across a different etymology for Herakles. Below are the multiple possibilities explored in the Etymologicum Magnum

 

“Herakles. The hero. His name does not come from “Hera’s fame [Hêras kléos] as many claim, but more likely means’ ignominy thanks to Hera’ [Hêras akleâ]. For there are so many ways he was disreputable because of Hera.  When he was small, for example, Hera sent two snakes bound to kill him. He slaughtered those snakes. Or, perhaps, the name comes from lust and fame [eran kléos], since he was well known for that on the earth too. Or perhaps he was called that from the race of Neilos in the war of the giants, after he killed a nameless fire-breathing giant for Hera, he was named Herakles.

But others claim the name Herakles developed from service [êra], which often functions as a synonym for ‘help’, and fame [kléos]. For this he was called Alkeidês; but he was named Herakles for helping many people—which is what an oracle asserts when it says

Phoibos named you with the name Herakles—
For you will have eternal fame [kléos] for helping men [lit. bringing them êra].

Or the name comes from Hera, which is the goddess’ name and fame [kléos] resulted in Hero-kles like the names Hero-dotus, Hero-philos….[there follows a discussion of vowel reflexes and accent types]

῾Ηρακλῆς: ῾Ο ἥρως· οὐ παρὰ τὸ ἐκ τῆς ῞Ηρας  τὸ κλέος ἐσχηκέναι, ὡς οἱ πολλοὶ λέγουσιν, ἀλλὰ μᾶλλον παρὰ τὸ ἀπὸ τῆς ῞Ηρας ἀκλεᾶ εἶναι· ὅσον γὰρ κατὰ τὴν ῞Ηραν, ἄδοξος ἦν· μικροῦ γὰρ αὐτοῦ ὄντος, ἐπ’ αὐτὸν ἔπεμψεν ῞Ηρα δράκοντας ὀφείλοντας ἀνελεῖν αὐτόν· οὕσπερ αὐτὸς ἐφόνευσεν. ῍Η παρὰ τὴν ἔραν καὶ τὸ κλέος, ὁ ἐν τῇ γῇ ἔνδοξος. ῍Η ὅτι Νεῖλος ἐκ γενετῆς καλούμενος, ἐν τῷ κατὰ γιγάντων πολέμῳ, ἀνώνυμον ἕνα τῶν γιγάντων πυρίπνοον ἐπερχόμενον ῞Ηρᾳ φονεύσας, ῾Ηρακλῆς ὠνομάσθη.

῎Αλλοι δὲ, παρὰ τὴν ἦρα, τὴν σημαίνουσαν τὴν μετ’ ἐπικουρίας χάριν, καὶ τὸ κλέος, γέγονεν ῾Ηρακλῆς· πρὸ τούτου γὰρ ᾿Αλκείδης ἐκαλεῖτο· ἀλλ’ ἐκ τοῦ πᾶσι βοηθεῖν ἐκλήθη ῾Ηρακλῆς, ὡς καὶ ὁ χρησμὸς δηλοῖ, λέγων,

 

῾Ηρακλέην δέ σε Φοῖβος ἐπώνυμον ἐξονομάζει·
ἦρα γὰρ ἀνθρώποισι φέρων κλέος ἄφθιτον ἕξεις.

῍Η ἀπὸ τοῦ ῞Ηρα, ὃ σημαίνει τὴν δαίμονα, καὶ τοῦ κλέος, γίνεται ῾Ηροκλῆς, ὡς ῾Ηρόδοτος, ῾Ηρόφιλος· …

OLYMPUS DIGITAL CAMERA
Herakles had a chiseled chin and chest even as an infant.

Nails, Gluttons, and Teaching Fish: Three More Proverbs

“Proverb: from para [along, against] the oimos [road, way] which shows [or defines, signals] the path or road—hence, paroimia. The Proverb is a useful utterance in part because it conveys its meaning within some measure of occlusion as well as much understanding in its depths.”

Παροιμία: Παρὰ τὸ οἶμος, ὃ σημαίνει τὴν ὁδὸν, οἰμία καὶ παροιμία. ῎Εστι δὲ παροιμία λόγος ὠφέλιμος μετ’ ἐπικρύψεως μετρίας αὐτόθεν ἔχων τὸ χρήσιμον, καὶ πολλὴν τὴν ἐν τῷ βάθει διάνοιαν.

 

“He hammers a nail with a nail: This is a proverb for when you hurry to clean up one mistake by making another. This is impossible.”

῞Ηλῳ τὸν ἧλον ἐκκρούει: παροιμία. ἀντὶ τοῦ ἁμαρτήματι τὸ ἁμάρτημα σπεύδεις ἐξελάσαι· τὸ δὲ οὐχ οἷόν τε.

 

“Herakles is being entertained: A proverb for those who proceed slowly. This is because people who welcome Herakles are occupied for a longtime since the hero is a glutton. The etymology of his name comes from a certain oracle: “Phoibus names you Herakles for you will earn immortal fame [kleos] in performing labors [êra] for men.”

῾Ηρακλῆς ξενίζεται: παροιμία ἐπὶ τῶν βραδυνόντων. οἱ γὰρ ὑποδεχόμενοι τὸν ῾Ηρακλέα βραδύνουσι· πολυφάγος γὰρ ὁ ἥρως. ἡ ἐτυμολογία τῆς κλήσεως ἀπό τινος χρησμοῦ· ῾Ηρακλῆν δέ σε Φοῖβος ἐπώνυμον ἐξονομάζει· ἦρα γὰρ ἀνθρώποισι φέρων, κλέος ἄφθιτον ἕξεις.

[This etymology is problematic—expect a post about this in a few days]

Comic Vase
Herakles was a heroic…eater

“He fishes: this means someone hunts for fish. There is also a proverb: “you are teaching a fish to swim”. This is applied to those who teach what people already know.”

᾿Ιχθυάᾳ: ἰχθῦς ἀγρεύει. καὶ παροιμία· ᾿Ιχθῦν νήχεσθαι διδάσκεις. ἐπὶ τῶν διδασκόντων ἃ ἐπίστανται.

Sacrifices TO Iphigenia and an Etymology for Her Name

Pausanias, 1.43.

“They also say that there is a hero-shrine to Iphigenia—for she died there, according to the Megarians.  But I have also heard another report circulated by the Arcadians and I know that Hesiod wrote in his Catalogue of Women that Iphigenia did not die, but thanks to Artemis is actually Hekate.  What Herodotus wrote agrees with these things—that some who live near Skythia sacrifice survivors of shipwrecks to a maiden and they say that the maiden is Agamemnon’s daughter.”

λέγουσι δὲ εἶναι καὶ ᾿Ιφιγενείας ἡρῷον· ἀποθανεῖν γὰρ καὶ ταύτην ἐν Μεγάροις. ἐγὼ δὲ ἤκουσα μὲν καὶ ἄλλον ἐς ᾿Ιφιγένειαν λόγον ὑπὸ ᾿Αρκάδων λεγόμενον, οἶδα δὲ ῾Ησίοδον ποιήσαντα ἐν καταλόγῳ γυναικῶν Ιφιγένειαν οὐκ ἀποθανεῖν, γνώμῃ δὲ ᾿Αρτέμιδος ῾Εκάτην εἶναι· τούτοις δὲ ῾Ηρόδοτος ὁμολογοῦντα ἔγραψε Ταύρους τοὺς πρὸς τῇ Σκυθικῇ θύειν παρθένῳ τοὺς ναυαγούς, φάναι δὲ αὐτοὺς τὴν παρθένον ᾿Ιφιγένειαν εἶναι τὴν ᾿Αγαμέμνονος.

Iphigenia

7.26.5

“The temple is Artemis’ and the statue is made in a technique similar to our own.  A virgin serves in the temple—and she is there until she reaches the age of marriage. There is another statue inside which is very old. The people of Aigeira claim it is Iphigenia, Agamemnon’s daughter. If they are telling the truth, then the temple was built for Iphigenia in the beginning.”

᾿Αρτέμιδός τε ναὸς καὶ ἄγαλμα τέχνης τῆς ἐφ’ ἡμῶν· ἱερᾶται δὲ παρθένος, ἔστ’ ἂν ἐς ὥραν ἀφίκηται γάμου. ἕστηκε δὲ καὶ ἄγαλμα ἐνταῦθα ἀρχαῖον, ᾿Ιφιγένεια ἡ ᾿Αγαμέμνονος, ὡς οἱ Αἰγειρᾶταί φασιν· εἰ δὲ ἀληθῆ λέγουσιν οὗτοι, δῆλός ἐστιν ἐξ ἀρχῆς ᾿Ιφιγενείᾳ ποιηθεὶς ὁ ναός.

 

Etymologicum Magnum

“Iphigenia: Euphorion says she really is the daughter of Helen and Theseus and was secretly given to Klytemnestra. [The origin of her name] is that Helen gave birth [hupogeinato] to her after she was overcome by force [iphi] by Theseus.”

᾿Ιφιγένεια: Εὐφορίων αὐτὴν ἐτυμολογεῖ ῾Ελένης καὶ Θησέως· ὑποβλητὴν δὲ δοθῆναι Κλυταιμνήστρᾳ· οὕνεκα δή μιν ἶφι βιασαμένη ῾Ελένη ὑπεγείνατο Θησεῖ.

For the assertion that Iphigenia was Helen’s daughter, see an earlier post. In the Hesiodic passage mentioned here, Iphigenia is referred to as Iphimedê and is transformed by Artemis into Hekate.

 

And a somewhat related bit from Pindar:

 

Pindar, Pythian 11.22-32

 

“The pitiless woman. Was it Iphigeneia
Slaughtered on Euripus far from her homeland
Who made her raise her anger-heavy hand?
Or was it being tamed by long-nights in another’s bed
That led her to this? For young brides
This is the most hateful error, impossible to conceal
Because of other people’s tongues.
Your fellow-citizens are gossip-mongers.
For prosperity carries with it a proportional envy.
Whoever gasps near the ground moves unseen.
Atreus’ heroic son died
When he finally arrived home in famous Amyklai—
And he lost the prophet-girl too, after he destroyed
The burned homes of the Trojans for Helen”

 

νηλὴς γυνά. πότερόν νιν ἄρ’ ᾿Ιφιγένει’ ἐπ’ Εὐρίπῳ
σφαχθεῖσα τῆλε πάτρας
ἔκνισεν βαρυπάλαμον ὄρσαι χόλον;
ἢ ἑτέρῳ λέχεϊ δαμαζομέναν
ἔννυχοι πάραγον κοῖται; τὸ δὲ νέαις ἀλόχοις
ἔχθιστον ἀμπλάκιον καλύψαι τ’ ἀμάχανον
ἀλλοτρίαισι γλώσσαις·
κακολόγοι δὲ πολῖται.
ἴσχει τε γὰρ ὄλβος οὐ μείονα φθόνον·
ὁ δὲ χαμηλὰ πνέων ἄφαντον βρέμει.
θάνεν μὲν αὐτὸς ἥρως ᾿Ατρεΐδας
ἵκων χρόνῳ κλυταῖς ἐν ᾿Αμύκλαις,
Γ′ μάντιν τ’ ὄλεσσε κόραν, ἐπεὶ ἀμφ’ ῾Ελένᾳ πυρωθέντας
Τρώων ἔλυσε δόμους

Anarchy and the Sacrifice of Polyxena

From Euripides’ Hecuba, 604-608

“You, go and tell the Argives this—
That no one should touch her, that they should keep
The mob from my child. In the great mass of the army
The ungoverned mob, the anarchic fleet,
They’re stronger than fire: and evil is not doing anything evil”

σὺ δ’ ἐλθὲ καὶ σήμηνον ᾿Αργείοις τάδε,
μὴ θιγγάνειν μοι μηδέν’ ἀλλ’ εἴργειν ὄχλον
τῆς παιδός. ἔν τοι μυρίωι στρατεύματι
ἀκόλαστος ὄχλος ναυτική τ’ ἀναρχία
κρείσσων πυρός, κακὸς δ’ ὁ μή τι δρῶν κακόν.

In Euripides’ play, Hecuba laments the sacrifice of her daughter Polyxena at Achilles’ grave. According to some traditions, Achilles’ ghost told the Greeks that they wouldn’t make it safely home unless they sacrificed her. (Her sacrifice mirrors that of Iphigenia at the beginning of the war.)

Although the scene does not appear in Homer, it does appear in early Greek art.

Polyxena
Mid-sixth century BCE

Proclus mentions this in his Chrestomathia (“after burning the city of troy, they sacrificed Polyxena at Achilles’ grave”; ἔπειτα ἐμπρήσαντες τὴν πόλιν / Πολυξένην σφαγιάζουσιν ἐπὶ τὸν τοῦ ᾿Αχιλλέως τάφον). And this is typically assumed as occurring in the lost epic poem the Iliou Persis. Lykophron (line 323) alleges that Achilles had wanted to marry Polyxena—and, according to West (2013, 242-3), it may have been during negotiations with Priam to do so that Paris got the chance to shoot Achilles in the foot.

polyxena2
Late 6th Century BCE Sarcophagus Relief

 

During the late archaic age and early classical age, Polyxena started appearing in images with Troilus. It is during this episode that some stories may have had Achilles fall in love with her. You know, before or after he killed her brother,

West also notes that the name Polyxena (“many a stranger”, “very hospitable”, “much-hospitality”) may have connoted promiscuity. He refers specifically to Pindar fr. 122:

“Young women of much hospitality, handmaidens
Of Persuasion in wealthy Corinth….

Α′ Πολύξεναι νεάνιδες, ἀμφίπολοι
Πειθοῦς ἐν ἀφνειῷ Κορίνθῳ,

The women addressed in this fragment are allegedly temple prostitutes.

Nausikaa, Shipburner: #MythMonth Re-post

In a previous post, Palaiophron talks about seeing me lecture and kindly does not make it clear that when a student first asked me for the etymology of Nausikaa, I was flabbergasted and admitted it. The context was a discussion of the names Nausithoos (“swift-in-ships”) and Nausinoos (“ship-minded”) in the Homeric and Hesiodic traditions. Why wouldn’t I think that the offering of two etymologies might prompt an audience member to wonder about a third, when I mentioned the name as a parallel?

The embarrassing truth is that for some unknown reason I had never really thought about the meaning of the name Nausikaa. So, on the spot, I suggested Ναυσι+ καίω for something like “ship-burner”. Palaiophron rightly reacted that this would be preposterous for the narrative of the Odyssey and eventually dug up the records of the ancients who tied the name to either a form of καίνυμι (to excel, or surpass) or from κοσμέω (to arrange, adorn).

So, he cites Pseudo-Zonaras, in his Lexicon, writes: “Nausikaa. Excelling in ships.” (Ναυσικάα. ταῖς ναυσὶ κεκασμένη) confirmed by Etymologicum Magnum which adds Nausikaa: “Excelling (that is, honored [or, an ornament to?]). Ναυσικάα: Κεκασμένη (ὅ ἐστι κεκοσμημένη). Kallierges repeats this (598.28): Ναυσικάα: Κεκασμένη (ὅ ἐστι κεκοσμημένη) ταῖς ναυσί.

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#MythMonth Madness: The Story of Erginos

The following fragment of Pherecydes, the fifth century mythographer, is from a Scholion to Euripides’ Phoenissae 53. Fowler (Early Greek Mythography, 2001) prints this as Pherecydes fr. 95):

“Pherecydes says these things about the children and the marriages of Oedipus: “Kreon,” he says, “gave the kingdom and Laios’ wife, his own mother Iokasta to Oedipus, and from here were born Phrastôr and Laonutos, who died thanks to the Minyans and Erginos. Then a year had passed, Oedipus married Euryganeia, the daughter of Periphas, and from her were born Antigone and Ismene, the girl Tydeus took at the stream and for that reason the stream is called Ismene. The sons Eteokles and Polyneices were also born to Oedipus from here. When Euryganeia died, Oedipus married Astymedea, the daughter of Stenelos. And some people add that Euryganeia was the sister of Oedipus’ mother Iokaste.”

γαμεῖ δὲ τὴν τεκοῦσαν: Φερεκύδης τὰ κατὰ τοὺς Οἰδίποδος παῖδας καὶ τὰς γημαμένας οὕτως ἱστορεῖ· ‘Οἰδίποδι, φησὶ, Κρέων δίδωσι τὴν βασιλείαν καὶ τὴν γυναῖκα Λαΐου, μητέρα δ’ αὐτοῦ ᾿Ιοκάστην, ἐξ ἧς γίνονται αὐτῷ Φράστωρ καὶ Λαόνυτος, οἳ θνῄσκουσιν ὑπὸ Μινυῶν καὶ ᾿Εργίνου. ἐπεὶ δὲ ἐνιαυτὸς παρῆλθε, γαμεῖ ὁ Οἰδίπους Εὐρυγάνειαν τὴν Περίφαντος, ἐξ ἧς γίνονται αὐτῷ ᾿Αντιγόνη καὶ ᾿Ισμήνη, ἣν ἀναιρεῖ Τυδεὺς ἐπὶ κρήνης καὶ ἀπ’ αὐτῆς ἡ κρήνη ᾿Ισμήνη καλεῖται. υἱοὶ δὲ αὐτῷ ἐξ αὐτῆς ᾿Ετεοκλῆς καὶ Πολυνείκης. ἐπεὶ δὲ Εὐρυγάνεια ἐτελεύτησε, γαμεῖ ὁ Οἰδίπους ᾿Αστυμέδουσαν τὴν Σθενέλου.’ τινὲς δὲ Εὐρυγάνειαν ἀδελφὴν λέγουσιν εἶναι ᾿Ιοκάστης τῆς μητρὸς Οἰδίποδος: —

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