Hunting, Leaping, and Drunk on Love

Anacreon, fr. 357

“Lord with whom Lust the subduer
And the dark-eyed nymphs
And royal Aphrodite play
As you roam the high mountain peaks.

I beg you:
come to me kindly
Hear my prayer made pleasing to you:

Be a good advisor to Kleoboulos,
Dionysus, that he accept
My desire.

ὦναξ, ὧι δαμάλης ῎Ερως
καὶ Νύμφαι κυανώπιδες
πορφυρῆ τ’ ᾿Αφροδίτη
συμπαίζουσιν, ἐπιστρέφεαι
δ’ ὑψηλὰς ὀρέων κορυφάς·

γουνοῦμαί σε, σὺ δ’ εὐμενὴς
ἔλθ’ ἡμίν, κεχαρισμένης
δ’ εὐχωλῆς ἐπακούειν·
Κλεοβούλωι δ’ ἀγαθὸς γένεο
σύμβουλος, τὸν ἐμόν γ’ ἔρω-
τ’, ὦ Δεόνυσε, δέχεσθαι.

fr. 358

“Again! Golden-haired Desire
Strikes me with a purple ball
Calling me out to play
With a fine-sandaled youth

But she is from well-settled
Lesbos and she carps at my hair,
Because it is white. So she stares at
Some other [hair] instead.”*

σφαίρηι δηὖτέ με πορφυρῆι
βάλλων χρυσοκόμης ῎Ερως
νήνι ποικιλοσαμβάλωι
συμπαίζειν προκαλεῖται·

ἡ δ’, ἐστὶν γὰρ ἀπ’ εὐκτίτου
Λέσβου, τὴν μὲν ἐμὴν κόμην,
λευκὴ γάρ, καταμέμφεται,
πρὸς δ’ ἄλλην τινὰ χάσκει.

*The Greek ἄλλην τινὰ may mean “some other girl” as the Loeb translation has it. But the structure of the sentence makes me think the girl is staring at different hair (not the narrator’s white hair).

fr. 359

“I long for Kleoboulos.
I am crazy for Kleoboulos.
I am staring at Kleoboulos.”

Κλεοβούλου μὲν ἔγωγ’ ἐρέω,
Κλεοβούλωι δ’ ἐπιμαίνομαι,
Κλεόβουλον δὲ διοσκέω.

 

fr. 360

“Boy with a maiden’s looks—
I am hunting you, but you don’t hear me
Because you do not know
That you are the charioteer of my soul”

ὦ παῖ παρθένιον βλέπων
δίζημαί σε, σὺ δ’ οὐ κλύεις,
οὐκ εἰδὼς ὅτι τῆς ἐμῆς
ψυχῆς ἡνιοχεύεις.

 

fr. 377

“Ah, I climbed up again and leapt
From the Leucadian Cliff into the grey wave,
Drunk with longing.”

ἀρθεὶς δηὖτ’ ἀπὸ Λευκάδος
πέτρης ἐς πολιὸν κῦμα κολυμβῶ μεθύων ἔρωτι.

 

fr. 378

“I am springing up to Olympos on light wings
Because of Desire—for [no one] wants to enjoy youth with me”

ἀναπέτομαι δὴ πρὸς ῎Ολυμπον πτερύγεσσι κούφηις
διὰ τὸν ῎Ερωτ’· οὐ γὰρ ἐμοὶ <> θέλει συνηβᾶν.

 

fr. 389

“Since you’re a friendly girl to strangers, allow me to drink because I’m thirsty”

φίλη γάρ εἰς ξείνοισιν· ἔασον δέ με διψέοντα πιεῖν.

 

Image result for ancient greek anacreon
Anacreon, Verso.

 

Korinna’s Song: A Poetic Competition Between Mountains

The following fragment is from a poem whose central conceit is a singing contest between Mt. Kithairon and Mt. Helikon. The former wins; the latter loses. Mountains leave happy and sad….

Korinna, Fr. 654. 15-34 [P. Berol. 284, prim. ed. Wilamowitz, B.K.T. v 2 (1907)]

“…the Kouretes
Sheltered the sacred offspring
Of the goddess in secret
From crooked-monded Kronos
When blessed Rhea stole him
And earned great honor among
The immortal gods….”
He sang those things.
Immediately the Muses told
The gods to cast their secret
Votes into the gold-gleaming urns.
They all rose up at once.

Then Kithairôn took the greater number.
Hermes quickly announced
By shouting that he had won
His longed-for victory
And the gods decorated him
With garlands[…]
And his mind filled with joy.

But the other, Helikon,
Overcome by hard griefs,
Ripped out a smooth rock
and the mountain [shook].
He broke it from on high
Painfully into ten thousand stones…”

τες ἔκρου]ψ̣αν δάθιο̣[ν θι]ᾶς
βρέφο]ς ἄντροι, λαθρά[δα]ν ἀγ-
κο]υλομείταο Κρόνω, τα-
()νίκά νιν κλέψε μάκηρα ῾Ρεία
μεγ]άλαν τ’ [ἀ]θανάτων ἔσ-
ς] ἕλε τιμάν· τάδ’ ἔμελψεμ·
μάκαρας δ’ αὐτίκα Μώση
φ]ερέμεν ψᾶφον ἔ[τ]αττον
κρ]ουφίαν κάλπιδας ἐν χρου-
()σοφαῖς· τὺ δ’ ἅμα πάντε[ς] ὦρθεν·
πλίονας δ’ εἷλε Κιθηρών·
τάχα δ’ ῾Ερμᾶς ἀνέφαν[έν
νι]ν ἀούσας ἐρατὰν ὡς
ἕ]λε νίκαν στεφ[ά]νυσιν
…].(.)ατώ.ανεκόσμιον
()μάκα]ρες· τῶ δὲ νόος γεγάθι·
ὁ δὲ λο]ύπησι κά[θ]εκτος
χαλεπ]ῆσιν vελι[κ]ὼν ἐ-
…..] λιττάδα [π]έτραν
…..]κ̣εν δ’ ὄ[ρο]ς· ὐκτρῶς
…..]ων οὑψ[ό]θεν εἴρι-
()σέ νιν ἐ]μ μου[ρι]άδεσσι λάυς·

It is a little known fact that this fragment was the inspiration for the following animated short [*this is speculation. Ok, this is pure fiction].

This song was also not inspired by Korinna’s fragment

Mountains can sing at a great distance. They sing lower and at a slower pace than Ents.

Image result for Mt. Cithaeron map

 

I like this article about the fragment: https://www.jstor.org/stable/10.1086/664026?seq=1#page_scan_tab_contents

 

Vergados, A. (2012). Corinna’s Poetic Mountains: PMG 654 col. i 1–34 and Hesiodic Reception. Classical Philology, 107(2), 101-118

 

Hunting, Leaping, and Drunk on Love

Anacreon, fr. 357

“Lord with whom Lust the subduer
And the dark-eyed nymphs
And royal Aphrodite play
As you roam the high mountain peaks.

I beg you:
come to me kindly
Hear my prayer made pleasing to you:

Be a good advisor to Kleoboulos,
Dionysus, that he accept
My desire.

ὦναξ, ὧι δαμάλης ῎Ερως
καὶ Νύμφαι κυανώπιδες
πορφυρῆ τ’ ᾿Αφροδίτη
συμπαίζουσιν, ἐπιστρέφεαι
δ’ ὑψηλὰς ὀρέων κορυφάς·

γουνοῦμαί σε, σὺ δ’ εὐμενὴς
ἔλθ’ ἡμίν, κεχαρισμένης
δ’ εὐχωλῆς ἐπακούειν·
Κλεοβούλωι δ’ ἀγαθὸς γένεο
σύμβουλος, τὸν ἐμόν γ’ ἔρω-
τ’, ὦ Δεόνυσε, δέχεσθαι.

fr. 358

“Again! Golden-haired Desire
Strikes me with a purple ball
Calling me out to play
With a fine-sandaled youth

But she is from well-settled
Lesbos and she carps at my hair,
Because it is white. So she stares at
Some other [hair] instead.”*

σφαίρηι δηὖτέ με πορφυρῆι
βάλλων χρυσοκόμης ῎Ερως
νήνι ποικιλοσαμβάλωι
συμπαίζειν προκαλεῖται·

ἡ δ’, ἐστὶν γὰρ ἀπ’ εὐκτίτου
Λέσβου, τὴν μὲν ἐμὴν κόμην,
λευκὴ γάρ, καταμέμφεται,
πρὸς δ’ ἄλλην τινὰ χάσκει.

*The Greek ἄλλην τινὰ may mean “some other girl” as the Loeb translation has it. But the structure of the sentence makes me think the girl is staring at different hair (not the narrator’s white hair).

fr. 359

“I long for Kleoboulos.
I am crazy for Kleoboulos.
I am staring at Kleoboulos.”

Κλεοβούλου μὲν ἔγωγ’ ἐρέω,
Κλεοβούλωι δ’ ἐπιμαίνομαι,
Κλεόβουλον δὲ διοσκέω.

 

fr. 360

“Boy with a maiden’s looks—
I am hunting you, but you don’t hear me
Because you do not know
That you are the charioteer of my soul”

ὦ παῖ παρθένιον βλέπων
δίζημαί σε, σὺ δ’ οὐ κλύεις,
οὐκ εἰδὼς ὅτι τῆς ἐμῆς
ψυχῆς ἡνιοχεύεις.

 

fr. 377

“Ah, I climbed up again and leapt
From the Leucadian Cliff into the grey wave,
Drunk with longing.”

ἀρθεὶς δηὖτ’ ἀπὸ Λευκάδος
πέτρης ἐς πολιὸν κῦμα κολυμβῶ μεθύων ἔρωτι.

 

fr. 378

“I am springing up to Olympos on light wings
Because of Desire—for [no one] wants to enjoy youth with me”

ἀναπέτομαι δὴ πρὸς ῎Ολυμπον πτερύγεσσι κούφηις
διὰ τὸν ῎Ερωτ’· οὐ γὰρ ἐμοὶ <> θέλει συνηβᾶν.

 

fr. 389

“Since you’re a friendly girl to strangers, allow me to drink because I’m thirsty”

φίλη γάρ εἰς ξείνοισιν· ἔασον δέ με διψέοντα πιεῖν.

 

Image result for ancient greek anacreon
Anacreon, Verso.

 

Fragmentary Friday: A Poetic Competition Between Mountains

The following fragment is from a poem whose central conceit is a singing contest between Mt. Kithairon and Mt. Helikon. The former wins; the latter loses. Mountains leave happy and sad….

Korinna, Fr. 654. 15-34 [P. Berol. 284, prim. ed. Wilamowitz, B.K.T. v 2 (1907)]

“…the Kouretes
Sheltered the sacred offspring
Of the goddess in secret
From crooked-monded Kronos
When blessed Rhea stole him
And earned great honor among
The immortal gods….”
He sang those things.
Immediately the Muses told
The gods to cast their secret
Votes into the gold-gleaming urns.
They all rose up at once.

Then Kithairôn took the greater number.
Hermes quickly announced
By shouting that he had won
His longed-for victory
And the gods decorated him
With garlands[…]
And his mind filled with joy.

But the other, Helikon,
Overcome by hard griefs,
Ripped out a smooth rock
and the mountain [shook].
He broke it from on high
Painfully into ten thousand stones…”

τες ἔκρου]ψ̣αν δάθιο̣[ν θι]ᾶς
βρέφο]ς ἄντροι, λαθρά[δα]ν ἀγ-
κο]υλομείταο Κρόνω, τα-
()νίκά νιν κλέψε μάκηρα ῾Ρεία
μεγ]άλαν τ’ [ἀ]θανάτων ἔσ-
ς] ἕλε τιμάν· τάδ’ ἔμελψεμ·
μάκαρας δ’ αὐτίκα Μώση
φ]ερέμεν ψᾶφον ἔ[τ]αττον
κρ]ουφίαν κάλπιδας ἐν χρου-
()σοφαῖς· τὺ δ’ ἅμα πάντε[ς] ὦρθεν·
πλίονας δ’ εἷλε Κιθηρών·
τάχα δ’ ῾Ερμᾶς ἀνέφαν[έν
νι]ν ἀούσας ἐρατὰν ὡς
ἕ]λε νίκαν στεφ[ά]νυσιν
…].(.)ατώ.ανεκόσμιον
()μάκα]ρες· τῶ δὲ νόος γεγάθι·
ὁ δὲ λο]ύπησι κά[θ]εκτος
χαλεπ]ῆσιν vελι[κ]ὼν ἐ-
…..] λιττάδα [π]έτραν
…..]κ̣εν δ’ ὄ[ρο]ς· ὐκτρῶς
…..]ων οὑψ[ό]θεν εἴρι-
()σέ νιν ἐ]μ μου[ρι]άδεσσι λάυς·

It is a little known fact that this fragment was the inspiration for the following animated short [*this is speculation. Ok, this is pure fiction].

This song was also not inspired by Korinna’s fragment

Mountains can sing at a great distance. They sing lower and at a slower pace than Ents.

Image result for Mt. Cithaeron map

 

I like this article about the fragment: https://www.jstor.org/stable/10.1086/664026?seq=1#page_scan_tab_contents

 

Vergados, A. (2012). Corinna’s Poetic Mountains: PMG 654 col. i 1–34 and Hesiodic Reception. Classical Philology, 107(2), 101-118

 

Hunting, Leaping, and Drunk on Love: Some Anacreon for Your Weekend

Anacreon, fr. 357

“Lord with whom Lust the subduer
And the dark-eyed nymphs
And royal Aphrodite play
As you roam the high mountain peaks.

I beg you:
come to me kindly
Hear my prayer made pleasing to you:

Be a good advisor to Kleoboulos,
Dionysus, that he accept
My desire.

ὦναξ, ὧι δαμάλης ῎Ερως
καὶ Νύμφαι κυανώπιδες
πορφυρῆ τ’ ᾿Αφροδίτη
συμπαίζουσιν, ἐπιστρέφεαι
δ’ ὑψηλὰς ὀρέων κορυφάς·

γουνοῦμαί σε, σὺ δ’ εὐμενὴς
ἔλθ’ ἡμίν, κεχαρισμένης
δ’ εὐχωλῆς ἐπακούειν·
Κλεοβούλωι δ’ ἀγαθὸς γένεο
σύμβουλος, τὸν ἐμόν γ’ ἔρω-
τ’, ὦ Δεόνυσε, δέχεσθαι.

fr. 358

“Again! Golden-haired Desire
Strikes me with a purple ball
Calling me out to play
With a fine-sandaled youth

But she is from well-settled
Lesbos and she carps at my hair,
Because it is white. So she stares at
Some other [hair] instead.”*

σφαίρηι δηὖτέ με πορφυρῆι
βάλλων χρυσοκόμης ῎Ερως
νήνι ποικιλοσαμβάλωι
συμπαίζειν προκαλεῖται·

ἡ δ’, ἐστὶν γὰρ ἀπ’ εὐκτίτου
Λέσβου, τὴν μὲν ἐμὴν κόμην,
λευκὴ γάρ, καταμέμφεται,
πρὸς δ’ ἄλλην τινὰ χάσκει.

*The Greek ἄλλην τινὰ may mean “some other girl” as the Loeb translation has it. But the structure of the sentence makes me think the girl is staring at different hair (not the narrator’s white hair).

fr. 359

“I long for Kleoboulos.
I am crazy for Kleoboulos.
I am staring at Kleoboulos.”

Κλεοβούλου μὲν ἔγωγ’ ἐρέω,
Κλεοβούλωι δ’ ἐπιμαίνομαι,
Κλεόβουλον δὲ διοσκέω.

 

fr. 360

“Boy with a maiden’s looks—
I am hunting you, but you don’t hear me
Because you do not know
That you are the charioteer of my soul”

ὦ παῖ παρθένιον βλέπων
δίζημαί σε, σὺ δ’ οὐ κλύεις,
οὐκ εἰδὼς ὅτι τῆς ἐμῆς
ψυχῆς ἡνιοχεύεις.

 

fr. 377

“Ah, I climbed up again and leapt
From the Leucadian Cliff into the grey wave,
Drunk with longing.”

ἀρθεὶς δηὖτ’ ἀπὸ Λευκάδος
πέτρης ἐς πολιὸν κῦμα κολυμβῶ μεθύων ἔρωτι.

 

fr. 378

“I am springing up to Olympos on light wings
Because of Desire—for [no one] wants to enjoy youth with me”

ἀναπέτομαι δὴ πρὸς ῎Ολυμπον πτερύγεσσι κούφηις
διὰ τὸν ῎Ερωτ’· οὐ γὰρ ἐμοὶ <> θέλει συνηβᾶν.

 

fr. 389

“Since you’re a friendly girl to strangers, allow me to drink because I’m thirsty”

φίλη γάρ εἰς ξείνοισιν· ἔασον δέ με διψέοντα πιεῖν.

 

Image result for ancient greek anacreon
Anacreon, Verso.

 

“A Man Marries, a Woman Gets Married”

Or, how philology is not apolitical….

An Anonymous Grammarian, De Adfinium Vocabulorum Differentia (“On Similar but different words”) 120

“Marrying [gêmai] is different from ‘getting married’ [gêmasthai] in that a man marries but a woman gets married. Homer has made the difference between them clear when he said of getting married:  “once she [Epikastê] got married to her own son; and he married her / after killing his father.”

And Anakreon [demonstrates the distinction] when he mocks someone for being effeminate: “and the bedroom in which that guy didn’t marry but got married instead.”

Aeschylus too in his Amumône writes: “it is your fate to be married but it is mine to marry.”

γῆμαι τοῦ γήμασθαι διαφέρει, ὅτι γαμεῖ μὲν ὁ ἀνήρ, γαμεῖται δὲ ἡ γυνή. καὶ ῞Ομηρος τὴν διαφορὰν τετήρηκεν αὐτῶν, ἐπὶ τοῦ γήμασθαι εἰπών (λ 273 sq.)

     ‘γημαμένη ᾧ υἱῷ· ὁ δ’ ὃν πατέρ’ ἐξεναρίξας

    γῆμε’,

καὶ ᾿Ανακρέων (P.M.G. 424 Page = fr. 87 D.2) διασύρων τινὰ ἐπὶ θηλύτητι

     ‘καὶ †θαλάμοις† ἐν ᾧ κεῖνος οὐκ ἔγημεν ἀλλ’ ἐγήματο’,

καὶ Αἰσχύλος (fr. 131 Mette = fr. 13 N.2) ἐν ᾿Αμυμώνῃ

     ‘σοὶ μὲν γὰρ γαμεῖσθαι μόρσιμον, γαμεῖν δ᾿ ἐμοί

The distinction between gêmai [or gamein] and gêmasthai [gameisthai] is an important example of Greek active versus mediopassive voice. The active here means “to take a spouse”; while the mediopassive form [according to LSJ] means to “offer to have your child made a spouse” or, “to give oneself in marriage”. This is also a good example of how gendered difference in agency and personhood is structured into basic linguistic distinctions.

As I teach my students, the middle voice is often about indirect agency* (when the agent of an action is not the same as the grammatical subject of the sentence). So, with the verb luô, it means in the active “I release” and in the passive “I am released” but in the middle “ransom”, because in the background is the idea that “x arranges for y to release z”. (And this is a pretty ancient meaning: Chryses appears to the Achaeans in book 1 of the Iliad “for the purpose of ransoming his daughter” [λυσόμενός τε θύγατρα]).

In two examples cited by the anonymous grammarian above words are morphologically middle (γημαμένη and ἐγήματο are aorists, one of the two tenses that has distinct middle and passive morphology in Greek), but the semantics of the words seem less middle than passive to me. At the very least, we have Epikaste “[allowing herself] to be married” in the Homeric example. Anacreon’s joke emasculates the target by taking agency away from him and Aeschylus attests to a similar distinction in the fragment. But the point to take away is that it would be striking in ancient Greece to say that a woman marries someone else as an active agent.

*Often, but not always! The middle voice can be causative, alternate with the active for transitive/intransitive meanings, be quasi-reflexive, or just downright weird (‘idiomatic’!).

Here’s part of the LSJ Entry:

gameo lsj

Here’s Beekes on the root:

gameo beekes

Weekend Plans with Alcaeus

Alcaeus, Fr. 38A (P. Oxy. 1233 fr. 1 ii 8–20 + 2166(b)1)

“Drink and get drunk with me, Melanippos.
Why would you say that once you cross the great eddying
River of Acheron you will see the pure light of the sun again?
Come on, don’t hope for great things.

For even the son of Aiolos, Sisyphos used to claim
He was better than death because he knew the most of men.
Even though he was so very wise, he crossed
The eddying river Acheron twice thanks to fate
And Kronos’ son granted that he would have toil
Beneath the dark earth. So don’t hope for these things.

As long as we are young, now is the time we must
Endure whatever of these things the god soon grants us to suffer.”

πῶνε [καὶ μέθυ᾿ ὦ] Μελάνιππ᾿ ἄμ᾿ ἔμοι· τί [φαῖς †
ὄταμε[. . . .]διννάεντ᾿ † Ἀχέροντα μέγ[αν πόρον
ζάβαι[ς ἀ]ελίω κόθαρον φάος [ἄψερον
ὄψεσθ᾿; ἀλλ᾿ ἄγι μὴ μεγάλων ἐπ[ιβάλλεο·
καὶ γὰρ Σίσυφος Αἰολίδαις βασίλευς [ἔφα
ἄνδρων πλεῖστα νοησάμενος [θανάτω κρέτην·
ἀλλὰ καὶ πολύιδρις ἔων ὐπὰ κᾶρι [δὶς
δ̣ιννάεντ᾿ Ἀχέροντ᾿ ἐπέραισε, μ[έμηδε δ᾿ ὦν
αὔτῳ μόχθον ἔχην Κρονίδαις βα [σίλευς κάτω
ελαίνας χθόνος· ἀλλ᾿ ἄγι μὴ τά[δ᾿ ἐπέλπεο·
θᾶς] τ᾿ ἀβάσομεν αἴ ποτα κἄλλοτα ν [ῦν χρέων
φέρ]ην ὄττινα τῶνδε πάθην τά[χα δῷ θέος.

Image result for medieval manuscript acheron
Dante Being rowed across Acheron, 5th c, Yates Thompson MS 36, f. 6r. B.L.

Some of us can’t say this any more…