Happy Monday! Some Proverbs for Bad Things

Arsenius 3.64c

“All these evils are the responsibility of nature.”

ἅπαντα ταῦτ’ ἐπίθετα τῇ φύσει κακά

 

Appendix Proverbium 2.22

“You’re burning incense over bullshit”: a proverb for those who are trying to change evil things”

Εἰς κόπρον θυμιᾷς: ἐπὶ τῶν τὰ κακὰ μεταβαλεῖν ἐπιχειρούντων.

 

Arsenius 7.7a

“People suffer less because of their enemies than their friends. For they guard against their enemies because they fear them while they remain open to their friends. They too are slippery and likely to conspire.”

᾿Ελάσσω κακὰ πάσχουσιν οἱ ἄνθρωποι ὑπὸ τῶν ἐχθρῶν ἢ ὑπὸ τῶν φίλων· τοὺς μὲν γὰρ ἐχθροὺς δεδιότες φυλάσσονται, τοῖς δὲ φίλοις ἀνεῳγμένοι εἰσί. καὶ γίνονται σφαλεροὶ καὶ εὐεπιβούλευτοι

 

Zenobius 4.43

“An Iliad of Evils”: this proverb is uses for great evils. This is because there were myriad evils in Ilium”

᾿Ιλιὰς κακῶν: ἀπὸ παροιμίας τοῦτο ἐλέγετο ἐπὶ τῶν μεγάλων κακῶν· παρόσον ἐν ᾿Ιλίῳ μυρία κακὰ συνέβη γενέσθαι.

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Mouth of Hell: MS Tanner 184

Grumpy and Irritable: An Encyclopedia Entry on Euripides

Suda, s.v. Euripides, Εὐριπίδης, Epsilon 3695

“Euripides was the son of Mnêsarkhos or Mnêsarkhidês and Kleitô, who settled in Boiotia as exiles and then in Attica. It is not true that his mother was a vegetable vendor. For she was actually of real highborn lineage as Philokhoros demonstrates.

His mother became pregnant when Xerxes was crossing the Hellespont and gave birth the day the Greeks routed the Persians. At first, he was a painter and then a student of Prodikos among the orators and Socrates for ethics and philosophy. He also learned from Anaxagoras the Klazomenian. But he tried his hand at tragedy after he observed the dangers Anaxagoras faced because of the beliefs he introduced.

Euripides had a grumpy character and was irritable and avoided people. For this reason, he was also believed to be a misogynist. Still, first he married Mnêsilokhos’ daughter Khoirine. With her he fathered Mnesilokhos and Mnesikhardê as well as little Euripidês. He divorced her and remarried another woman whom he also discovered to be unfaithful

He left Athens and when to the court of Arkhelaos, king of the Macedonians, where he lived enjoying the highest honors. But he died thanks to the plot of Arribaios the Macedonian and Krateuas of Thessaly, two poets who were jealous of him and who used 10 minai to convince one of the king’s servants, Lysimakhos, to set the king’s dogs—animals he had trained himself—on Euripides.

But some people record that he was torn apart at night by women instead of dogs when he was sneaking out for a late night meeting with Krateros, Archelaus’ lover [since he was enamored with him too and had a lot of these kinds of lovers]. But there are those who say he was on his way to meet the wife of Nikodikos of Arethousa.

Euripides lived until he was 75 years old and the king had his bones interred at Pella. He wrote 75 plays—although some claim 92—but there are 77 attributed to him. He was victorious 5 times, 4 while alive and once after his death when his nephew, also named Euripides, staged his play. He staged plays for 22 years in a row and performed his last in the 93rd Olympiad.”

Εὐριπίδης, Μνησάρχου ἢ Μνησαρχίδου καὶ Κλειτοῦς, οἳ φεύγοντες εἰς Βοιωτίαν μετῴκησαν, εἶτα ἐν τῇ Ἀττικῇ. οὐκ ἀληθὲς δέ, ὡς λαχανόπωλις ἦν ἡ μήτηρ αὐτοῦ: καὶ γὰρ τῶν σφόδρα εὐγενῶν ἐτύγχανεν, ὡς ἀποδείκνυσι Φιλόχορος.

ἐν δὲ τῇ διαβάσει Ξέρξου ἐκυοφορεῖτο ὑπὸ τῆς μητρὸς καὶ ἐτέχθη καθ’ ἣν ἡμέραν Ἕλληνες ἐτρέψαντο τοὺς Πέρσας. γέγονε δὲ τὰ πρῶτα ζωγράφος, εἶτα μαθητὴς Προδίκου μὲν ἐν τοῖς ῥητορικοῖς, Σωκράτους δὲ ἐν τοῖς ἠθικοῖς καὶ φιλοσόφοις. διήκουσε δὲ καὶ Ἀναξαγόρου τοῦ Κλαζομενίου.

ἐπὶ τραγῳδίαν δὲ ἐτράπη τὸν Ἀναξαγόραν ἰδὼν ὑποστάντα κινδύνους δι’ ἅπερ εἰσῆξε δόγματα. σκυθρωπὸς δὲ ἦν τὸ ἦθος καὶ ἀμειδὴς καὶ φεύγων τὰς συνουσίας: ὅθεν καὶ μισογύνης ἐδοξάσθη. ἔγημε δὲ ὅμως πρώτην μὲν Χοιρίνην, θυγατέρα Μνησιλόχου: ἐξ ἧς ἔσχε Μνησίλοχον καὶ Μνησαρχίδην καὶ Εὐριπίδην. ἀπωσάμενος δὲ ταύτην ἔσχε καὶ δευτέραν, καὶ ταύτης ὁμοίως ἀκολάστου πειραθείς. ἀπάρας δὲ ἀπ’ Ἀθηνῶν ἦλθε πρὸς Ἀρχέλαον τὸν βασιλέα τῶν Μακεδόνων, παρ’ ᾧ διῆγε τῆς ἄκρας ἀπολαύων τιμῆς.

ἐτελεύτησε δὲ ὑπὸ ἐπιβουλῆς Ἀρριβαίου τοῦ Μακεδόνος καὶ Κρατεύα τοῦ Θετταλοῦ, ποιητῶν ὄντων καὶ φθονησάντων αὐτῷ πεισάντων τε τὸν βασιλέως οἰκέτην τοὔνομα Λυσίμαχον, δέκα μνῶν ἀγορασθέντα, τοὺς βασιλέως, οὓς αὐτὸς ἔτρεφε, κύνας ἐπαφεῖναι αὐτῷ. οἱ δὲ ἱστόρησαν οὐχ ὑπὸ κυνῶν, ἀλλ’ ὑπὸ γυναικῶν νύκτωρ διασπασθῆναι, πορευόμενον ἀωρὶ πρὸς Κρατερὸν τὸν ἐρώμενον Ἀρχελάου [καὶ γὰρ σχεῖν αὐτὸν καὶ περὶ τοὺς τοιούτους ἔρωτας], οἱ δέ, πρὸς τὴν γαμετὴν Νικοδίκου τοῦ Ἀρεθουσίου. ἔτη δὲ βιῶναι αὐτὸν οε#, καὶ τὰ ὀστᾶ αὐτοῦ ἐν Πέλλῃ μετακομίσαι τὸν βασιλέα. δράματα δὲ αὐτοῦ κατὰ μέν τινας οε#, κατὰ δὲ ἄλλους #4β#: σῴζονται δὲ οζ#. νίκας δὲ ἀνείλετο ε#, τὰς μὲν δ# περιών, τὴν δὲ μίαν μετὰ τὴν τελευτήν, ἐπιδειξαμένου τὸ δρᾶμα τοῦ ἀδελφιδοῦ αὐτοῦ Εὐριπίδου. ἐπεδείξατο δὲ ὅλους ἐνιαυτοὺς κβ#, καὶ τελευτᾷ ἐπὶ τῆς #4γ# Ὀλυμπιάδος.

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Out of the Smoke, Into the Fire: Some More Greek Proverbs

Diogenianus, 8.45

“When I fled the smoke, I fell into the fire”:  [this proverb is applied] to those who flee rather minor troubles only to fall upon greater ones.

Τὸν καπνὸν φεύγων, εἰς τὸ πῦρ ἐνέπεσον: ἐπὶ τῶν τὰ μικρὰ τῶν δεινῶν φευγόντων, καὶ εἰς μείζονα δεινὰ ἐμπιπτόντων.

 

Arsenius 4.23f

“It is strange that one who pursues honors avoids the hard work honors come from”

῎Ατοπόν ἐστι διώκοντα τὰς τιμὰς φεύγειν τοὺς πόνους, δι’ ὧν αἱ τιμαί.

 

Michael Apostolios, 11.15

“You ate some lotus”: [this proverb is applied to those] who are forgetful of things in the household and are slow in matters of hospitality. It is based on the lotus which imbues one who eats it with forgetfulness.”

Λωτοῦ ἔφαγες: ἐπὶ τῶν σχόντων λήθην τῶν οἴκοι, καὶ βραδυνόντων ἐπὶ ξένης. ἔστι δὲ πόα τὸ λωτὸν, λήθην ἐμποιοῦν τῷ φαγόντι.

 

Arsenius 3.19a

“The man who flees will also fight again”: [this proverb is applied] to those who face a doubtful victory.

᾿Ανὴρ ὁ φεύγων καὶ πάλιν μαχήσεται: ἐπὶ τῶν ἑτεραλκεῖ νίκῃ χρωμένων ταχθείη.

 

Michael Apostolios 1.26

“Agamemnon’s sacrifice”: [a proverb] applied to the difficult to persuade and the stubborn. For when Agamemnon was making a sacrifice, the bull was scarcely caught after it fled.” Or, it is because Agamemnon wanted to sacrifice his daughter. And she fled.”

᾿Αγαμέμνονος θυσία: ἐπὶ τῶν δυσπειθῶν καὶ σκληρῶν. θύοντος γὰρ ᾿Αγαμέμνονος ὁ βοῦς φυγὼν μόλις ἐλήφθη. ῍Η ὅτι τὴν ἑαυτοῦ ἐβούλετο ᾿Αγαμέμνων θυσιάσαι θυγατέρα· ἣ δ’ ἔφυγε.

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Illuminated Manuscript – The Hague, KB, 76 F 13, f. 12v, XIV cent., France

Happy Monday! Some Proverbs for Bad Things

Arsenius 3.64c

“All these evils are the responsibility of nature.”

ἅπαντα ταῦτ’ ἐπίθετα τῇ φύσει κακά

 

Appendix Proverbium 2.22

“You’re burning incense over bullshit”: a proverb for those who are trying to change evil things”

Εἰς κόπρον θυμιᾷς: ἐπὶ τῶν τὰ κακὰ μεταβαλεῖν ἐπιχειρούντων.

 

Arsenius 7.7a

“People suffer less because of their enemies than their friends. For they guard against their enemies because they fear them while they remain open to their friends. They too are slippery and likely to conspire.”

᾿Ελάσσω κακὰ πάσχουσιν οἱ ἄνθρωποι ὑπὸ τῶν ἐχθρῶν ἢ ὑπὸ τῶν φίλων· τοὺς μὲν γὰρ ἐχθροὺς δεδιότες φυλάσσονται, τοῖς δὲ φίλοις ἀνεῳγμένοι εἰσί. καὶ γίνονται σφαλεροὶ καὶ εὐεπιβούλευτοι

 

Zenobius 4.43

“An Iliad of Evils”: this proverb is uses for great evils. This is because there were myriad evils in Ilium”

᾿Ιλιὰς κακῶν: ἀπὸ παροιμίας τοῦτο ἐλέγετο ἐπὶ τῶν μεγάλων κακῶν· παρόσον ἐν ᾿Ιλίῳ μυρία κακὰ συνέβη γενέσθαι.

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Mouth of Hell: MS Tanner 184

Ancient Biological Warfare

Suda, sigma 777

Solon: They [the Amphiktyones] selected this man to be their adviser for war against the Kirrhaians. When they were consulting the oracle about victory, the Pythia said: “you will not capture and raze the tower of this city before the wave of dark-eyed Amphitritê washes onto my precinct as it echoes over the wine-faced sea.”

Solon persuaded them to make Kirrhaia sacred to the god so that the sea would become a neighbor to Apollo’s precinct. And another strategy was devised by Solon against the Kirrhaians. For he turned a river’s water which used to flow in its channel into the city elsewhere.

The Kirrhaians withstood the besiegers by drinking water from wells and from rain. But [Solon] filled the river with hellebore roots and when he believed the water had enough of the drug, he returned it to its course. Then the Kirrhaians took a full portion of this water. And when they went AWOL because of diarrhea, the Amphiktyones who were stationed near the wall took it and then the city.”

Σόλων: τοῦτον εἵλοντο οἱ Κιρραίοις πολεμεῖν ᾑρημένοι σύμβουλον. χρωμένοις δὲ σφίσι περὶ νίκης ἀνεῖπεν ἡ Πυθώ: οὐ πρὶν τῆσδε πόληος ἐρείψετε πύργον ἑλόντες, πρίν κεν ἐμῷ τεμένει κυανώπιδος Ἀμφιτρίτης κῦμα ποτικλύζοι, κελαδοῦν ἐπὶ οἴνοπα πόντον. ἔπεισεν οὖν ὁ Σόλων καθιερῶσαι τῷ θεῷ τὴν Κίρραιαν, ἵνα δὴ τῷ τεμένει τοῦ Ἀπόλλωνος γένηται γείτων ἡ θάλαττα. εὑρέθη δὲ καὶ ἕτερον τῷ Σόλωνι σόφισμα ἐς τοὺς Κιρραίους: τοῦ γὰρ ποταμοῦ τὸ ὕδωρ ῥέον δι’ ὀχετοῦ ἐς τὴν πόλιν ἀπέστρεψεν ἀλλαχόσε. καὶ οἱ μὲν πρὸς τοὺς πολιορκοῦντας ἔτι ἀντεῖχον ἔκ τε φρεάτων καὶ τὸ ὕδωρ τὸ ἐκ θεοῦ πίνοντες. ὁ δὲ τοῦ ἑλλεβόρου τὰς ῥίζας ἐμβαλὼν ἐς τὸν ποταμόν, ἐπειδὴ ἱκανῶς τοῦ φαρμάκου τὸ ὕδωρ ᾔσθετο ἔχον, ἀντέστρεψεν αὖθις ἐς τὸν ὀχετόν, καὶ ἐνεφορήσαντο ἀνέδην οἱ Κιρραῖοι τοῦ ὕδατος. καὶ οἱ μὲν ὑπὸ τῆς διαρροίας ἐξέλιπον, οἱ δὲ ἐπὶ τοῦ τείχους τῆς φρουρᾶς Ἀμφικτύονες εἷλον τὴν φρουρὰν καὶ τὴν πόλιν.

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Roman d’Alexandre, Tournai 1338-1344.

From Apollonios Paradoxographus

“In his work On Plants, in the last part of the material, Theophrastos says that Eunomos, the Khian and purveyor of drugs, did not [cleanse himself/die] while drinking many draughts of hellebore. Once, even, when together with his fellow craftsmen he took over 22 drinks in one day as he sat in the agora and he did not return from his implements. Then he left to wash and eat, as he was accustomed, and did not vomit. He accomplished this after being in this custom for a long time, because he started from small amounts until he got to so many large ones. The powers of all drugs are less severe for those used to them and for some they are even useless.”

50 Θεόφραστος ἐν τῷ περὶ φυτῶν, ἐν τῇ ἐσχάτῃ τῆς πραγματείας· Εὔνομος, φησίν, ὁ Χῖος, ὁ φαρμακοπώλης, ἐλλεβόρου πίνων πλείονας πόσεις οὐκ ἐκαθαίρετο. καὶ ποτέ, ἔφη, ἐν μιᾷ ἡμέρᾳ συνθέμενος τοῖς ὁμοτέχνοις περὶ δύο καὶ εἴκοσι πόσεις ἔλαβεν ἐν τῇ ἀγορᾷ καθήμενος καὶ οὐκ ἐξανέστη ἀπὸ τῶν σκευῶν <μέχρι δείλης>. τότε δ’ ἀπῆλθεν λούσασθαι καὶ δειπνῆσαι, ὥσπερ εἰώθει, καὶ οὐκ ἐξήμεσεν.

 τοῦτο δὲ ἔπραξεν ἐν πολυχρονίῳ συνηθείᾳ γεγονώς, ἀρξάμενος ἀπὸ ὀλίγων ἕως τοσούτων πόσεων. πάντων δὲ τῶν φαρμάκων αἱ δυνάμεις ἀσθενέστεραι τοῖς συνειθισμένοις, ἐνίοις δὲ καὶ ἄπρακτοί εἰσιν.

Addictive Reading: Etymologies for Kirke and Pharmakon in the Suda

Some Words from the Suda

“Walled off”: This means “blocking”. As in the [unknown author’s line] “Because I have walled off my stomach, I am no longer susceptible to any drug.”

Ἀποτειχίζων: ἀποφράσσων. ἀποτειχίσας δὲ τὴν γαστέρα οὐδενὶ τῶν φαρμάκων ἔτι εἰμὶ ἁλώσιμος

 

Kirkê: This comes from “the woman who mixes [kirnôsa] the drugs. Or it is from kerkis [shuttle] from the verb kerkô. We call women who are especially subtle Kirkes.

Κίρκη: ἡ κιρνῶσα τὰ φάρμακα. ἢ παρὰ τὴν κερκίδα: κερκὶς δὲ παρὰ τὸ κρέκω. τὰς δὲ παιπαλώσεις γυναῖκας Κίρκας φαμέν.

 

“The oblivion of dogs”: [This is a proverb] for drugs that bring forgetfulness

Λήθην κυνῶν: λήθην ἐμποιούντων φαρμάκων.

 

Drug [Pharmakon]: this can mean persuasion, conversation: the etymology is said to be from bearing [pherein] the cure [akos]. Others claim that it comes from flowers.

Φάρμακον: παραμυθία, ὁμιλία, εἴρηται δὲ ἀπὸ τοῦ φέρειν τὴν ἄκεσιν: εἴρηται δὲ ἀπὸ τῶν ἀνθέων.

 

Circe and Odysseus, white-ground lekythos by the Athena Painter, ca. 490–480 BCE. From Eretria. National Archaeological Museum in Athens, 1133.

Large Leo and his Larger Wife

From the Suda

“Leôn, the son of Leôn. He was a Peripatetic philosopher and sophist, a student of Plato or, as some claim, of Aristotle. He wrote about the time of Philip and Byzantium in 7 books, Teuthrantikos, On Bêsaios, On The Sacred War, Concerning Disagreements, and A History of Alexander.

He was very fat. And when he was on a delegation to Athens he both prompted laughter and secured the embassy’s mission, all while he appeared drinking wine with an enormous belly. When he wasn’t at all troubled by the laughter, he said “Why are you laughing Athenians, because I am this fat? My wife is even fatter! And our bed is large enough when we are in agreement—but when we argue, the house is not.” The Athenians came together, united by Leôn who had acted so wisely at the right time.

Philip slandered Leôn when he was trying to keep him from Byzantium in a letter that went like this: “If I gave as much money to Leôn as he asked for, I could have taken Byzantium at the start!” When the people heard these things, they prepared to Attack Leôn’s home. Because he was afraid that they would stone him, he choked himself to death, a wretch who gained nothing from his wisdom and his words.”

Λέων, Λέοντος, Βυζάντιος, φιλόσοφος Περιπατητικὸς καὶ σοφιστής, μαθητὴς Πλάτωνος ἢ ὥς τινες Ἀριστοτέλους. ἔγραψε τὰ κατὰ Φίλιππον καὶ τὸ Βυζάντιον βιβλίοις ζ#, Τευθραντικόν, Περὶ Βησαίου, Τὸν ἱερὸν πόλεμον, Περὶ στάσεων, Τὰ κατ’ Ἀλέξανδρον. οὗτος ἦν σφόδρα παχύς. καὶ πρεσβεύσας πρὸς Ἀθηναίους γέλωτά τε ἐκίνησε καὶ τῆς πρεσβείας ἐκράτησεν, ἐπειδὴ πίων ἐφαίνετο καὶ περιττὸς τὴν γαστέρα. ταραχθεὶς δὲ οὐδὲν ἀπὸ τοῦ γέλωτος, τί, ἔφη, ὦ Ἀθηναῖοι γελᾶτε; ἢ ὅτι παχὺς ἐγὼ καὶ τοσοῦτος; ἔστι μοι καὶ γυνὴ πολλῷ παχυτέρα, καὶ ὁμονοοῦντας μὲν ἡμᾶς χωρεῖ ἡ κλίνη, διαφερομένους δὲ οὐδὲ ἡ οἰκία. καὶ εἰς ἓν ἦλθεν ὁ τῶν Ἀθηναίων δῆμος, ἁρμοσθεὶς ὑπὸ τοῦ Λέοντος, σαφῶς ἐπισχεδιάσαντος τῷ καιρῷ. οὗτος ὁ Λέων ἀποκρουόμενος τὸν Φίλιππον ἀπὸ τοῦ Βυζαντίου διεβλήθη παρὰ Φιλίππου πρὸς τοὺς Βυζαντίους δι’ ἐπιστολῆς, ἐχούσης οὕτως: εἰ τοσαῦτα χρήματα παρεῖχον Λέοντι, ὁπόσα με ᾐτεῖτο, ἐκ πρώτης ἂν ἔλαβον τὸ Βυζάντιον. ταῦτα ἀκούσαντος τοῦ δήμου καὶ ἐπισυστάντος τῇ οἰκίᾳ τοῦ Λέοντος, φοβηθεὶς μή πως λιθόλευστος παρ’ αὐτῶν γένηται, ἑαυτὸν ἦγξε, μηδὲν ἀπὸ τῆς σοφίας καὶ τῶν λόγων κερδάνας ὁ δείλαιος.

 

A good piece on obesity in Roman Art by Mark Bradley

 

Wild and Desolate: The True Story of Odysseus’ Journey Home

Joannes Malalas, Chronographia, 5.20, p. 121

“After he left from Circe’s island, Odysseus arrived at another island, tossed up on it by struggling winds. Calypso, Circe’s sister welcomed him there and considered him worthy of a great deal of help. She had sex with him almost as if in marriage.

He went from there to a massive lake near the sea which was called the Nekyopompos. The people who live around that lake are prophets and they told him everything that had happened to him and what would happen in the future. When he left there, he was thrown from the sea when a great storm arose onto “the Sirens,” rocks which have that name from the peculiar sound that comes from waves crashing around them. Once he freed himself from there, he arrived at the place called “Charybdis,” a wild and desolate territory. He lost all his ships and his army here.

Then Odysseus was carried alone on a ship’s plank in the sea, waiting for a death from violence. But some Phoenician sailors passing by saw him swimming in the water and saved him in their pity. They took him to the island Crete to Idomeneus, a leader of the Greeks. When he saw Odysseus naked and impoverished, he sympathetically gave him a great of gifts because he had been a general with him at Troy along with two ships and people to guard him safely home. He sent him back to Ithaka like this. Wise Dictys wrote these details down after he heard them from Odysseus.”

ἀπὸ δὲ τῆς νήσου τῆς Κίρκης ἐξορμήσας ὁ ᾽Οδυσσεὺς ἀνήχθη εἰς τὴν ἄλλην νῆσον, ὑπὸ ἀνέμων ἐναντίων ἐκριφείς. ὅντινα ἐδέξατο καὶ ἡ Καλυψὼ ἡ ἀδελφὴ τῆς Κίρκης καὶ πολλῆς θεραπείας ἠξίωσεν αὐτόν, συμμιγεῖσα αὐτῶι καὶ πρὸς γάμον.

κἀκεῖθεν ἀνήχθη ἔνθα λίμνη ὑπῆρχε μεγάλη πλησίον τῆς θαλάσσης λεγομένη ἡ Νεκυόπομπος, καὶ οἱ οἰκοῦντες ἐν αὐτῆι ἄνδρες μάντεις· οἵτινες ἐξεῖπον αὐτῶι πάντα τὰ συμβάντα αὐτῶι καὶ τὰ μέλλοντα.  καὶ ἀναχθεὶς ἐκεῖθεν χειμῶνος μεγάλου γενομένου θαλάσσης ἐκρίπτεται εἰς τὰς Σειρῆνας, οὕτω καλουμένας πέτρας αἳ ἐκ τῶν κρουσμάτων τῶν κυμάτων ἦχος ἀποτελοῦσιν ἴδιον.  κἀκεῖθεν ἐξειλήσας ἦλθεν εἰς τὴν καλουμένην Χάρυβδιν, εἰς τόπους ἀγρίους καὶ ἀποτόμους· κἀκεῖ πάσας τὰς ὑπολειφθείσας αὐτῶι ναῦς καὶ τὸν στρατὸν ἀπώλεσεν, αὐτὸς δὲ ὁ ᾽Οδυσσεὺς μόνος ἐν σανίδι τοῦ πλοίου ἐν τῶι πελάγει ἐφέρετο, ἀναμένων τὸν μετὰ βίας θάνατον. τοῦτον δὲ ἑωρακότες τινὲς ἀποπλέοντες ναῦται Φοίνικες νηχόμενον ἐν τοῖς ὕδασιν ἐλεήσαντες διέσωσαν, καὶ ἤγαγον αὐτὸν ἐν τῆι Κρήτηι νήσωι πρὸς τὸν ᾽Ιδομενέα, ἔξαρχον ῾Ελλήνων. καὶ ἑωρακὼς τὸν ᾽Οδυσσέα ὁ ᾽Ιδομενεὺς γυμνὸν καὶ δεόμενον, συμπαθῶς φερόμενος <καὶ> δῶρα αὐτῶι πλεῖστα δεδωκὼς ὡς συστρατήγωι αὐτοῦ καὶ δύο νῆας καὶ διασώζοντας αὐτόν τινας, ἐξέπεμψεν αὐτὸν εἰς ᾽Ιθάκην. ἅτινα καὶ ὁ σοφὸς Δίκτυς παρὰ τοῦ ᾽Οδυσσέως ἀκηκοὼς συνεγράψατο.

File:Sirens and Odysseus by Francesco Primaticcio.jpg
Sirens and Odysseus by Fracesco Primaticcio, 1560

Happy Monday! Some Proverbs for Bad Things

Arsenius 3.64c

“All these evils are the responsibility of nature.”

ἅπαντα ταῦτ’ ἐπίθετα τῇ φύσει κακά

 

Appendix Proverbium 2.22

“You’re burning incense over bullshit”: a proverb for those who are trying to change evil things”

Εἰς κόπρον θυμιᾷς: ἐπὶ τῶν τὰ κακὰ μεταβαλεῖν ἐπιχειρούντων.

 

Arsenius 7.7a

“People suffer less because of their enemies than their friends. For they guard against their enemies because they fear them while they remain open to their friends. They too are slippery and likely to conspire.”

᾿Ελάσσω κακὰ πάσχουσιν οἱ ἄνθρωποι ὑπὸ τῶν ἐχθρῶν ἢ ὑπὸ τῶν φίλων· τοὺς μὲν γὰρ ἐχθροὺς δεδιότες φυλάσσονται, τοῖς δὲ φίλοις ἀνεῳγμένοι εἰσί. καὶ γίνονται σφαλεροὶ καὶ εὐεπιβούλευτοι

 

Zenobius 4.43

“An Iliad of Evils”: this proverb is uses for great evils. This is because there were myriad evils in Ilium”

᾿Ιλιὰς κακῶν: ἀπὸ παροιμίας τοῦτο ἐλέγετο ἐπὶ τῶν μεγάλων κακῶν· παρόσον ἐν ᾿Ιλίῳ μυρία κακὰ συνέβη γενέσθαι.

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Mouth of Hell: MS Tanner 184

A Hometown to Be Sick Over

If you want to know more words for puking in Greek and Latin, we’ve got you covered.

Etymologicum Magnum [= Etymologicum Gudianum, 461.13]

“Emeia. This is a place near Mycenae. Emeia comes from emo [“to vomit”] just as Thaleia comes from thallô [“to bloom, flourish”]. It is so named either because Kerberos puked there after he came up from Hades or because Thyestes puked there after he ate his own children.”

῎Εμεια: Τόπος ἐστὶ πλησίον Μυκηνῶν· παρὰ τὸ ἐμῶ ῎Εμεια, ὡς θάλλω Θάλεια. Λέγεται δὲ, ἐπειδὴ ἐκεῖ ἤμεσεν ὁ Κέρβερος ἀνελθὼν ἐκ τοῦ ᾅδου· ἢ ἐπειδὴ ἐκεῖ ἔμεσεν ὁ Θυέστης φαγὼν τὰ τέκνα αὐτοῦ.

 

Eustathius, Comm. Ad Homeri Il. 1.282.24

“…after he tasted them he caused the city Emeia to be named for him because it is where he vomited up the things he ate.”

ὧν καὶ γευσάμενος ἐκεῖνος πόλιν ἐξ αὐτοῦ ἀφῆκε καλεῖσθαι τὴν ῎Εμειαν, ὅπου δηλαδὴ τὰ καταβρωθέντα ἐξήμεσε.

 

Interestingly, there is a bit of a slip the next time Eustathius tells the story.

Eustathius, Comm. Ad Homeri Il. 3.691.20

“[Note also] that the city Emeia comes from emein [to vomit] because it is where Aigisthos [sic] vomited after eating his own children thanks to the plan of Atreus, as the story goes.”

Οτι δὲ ἐκ τοῦ ἐμεῖν καὶ πόλις ῎Εμεια, περὶ ἣν Αἴγισθος ἤμεσε φαγὼν ἐξ ἐπιβουλῆς ᾿Ατρέως τὰ οἰκεῖα τέκνα, ἡ ἱστορία φησίν.

Picture found here