SCHOLIA VETERA on Clement of Alexandria's Protrepticus ad Græcos and three books of the Pædagogus
[From the edition of Reinhold Klotz, Clementis Alexandrini Opera omnia, Leipzig 1851, 12mo, 4 vols., vol. IV, p. 91. — We transcribe the editor's brief preface to these Scholia: The scholia published here for the first time are contained in an excellent codex which is preserved in the Royal Library of Paris under number 451. I owe their acquisition to the kindness of Constantine Schinas, a man of great learning, born of Greek stock; for my part, while taking care of the remaining tasks required in such a matter, I have occasionally added something of my own, and I have taken diligent care that I should not be found to have done so rashly. The Catalog of the Royal Library, having enumerated the writings the codex contains, has this: This codex (parchment) was written by the hand of Baanes, notary of Arethas, Archbishop of Caesarea, in the year of Christ 914. This book is treated most excellently in many places in Montfaucon's Paleographia Graeca (Paris, 1708), page 275. See furthermore Fabricius, Bibliotheca Graeca, ed. Harles, vol. VII, page 126. The numbers signify the pages of the Potter edition, the series of which is continuously exhibited in our review by the sign *, which recalls the reader to the bottom of the page.]
CLEMENT'S PROTREPTICUS TO THE GREEKS
AP. 1. — Amphion. Amphion: son of Zeus and Antiope, daughter of the Asopus river, who was also the daughter of Nycteus. Arion. Arion of Methymna, by birth a musician, who ensnared a fish; for thus it is said that he was conveyed by a dolphin from Sicily to Corinth. Fish. The dolphin, [carrying] Arion.
P. 2. Thracian. Orpheus the Thracian, a deceptive sophist; he speaks of Orpheus. Eunomus. It is told of Eunomus that when a string broke for him, a cicada supplied the melody. Pythian. The one who appeared in Pytho. [A long scholium concerning the Pythian dragon follows, but it is so faded and erased that we have completely refrained from deciphering it.] Cithæron. Mountains so called in Boeotia. Odrysae. The Odrysae are a Thracian race.
P. 3. B Born of a dragon. For indeed, in Cithæron and Helicon, where the Delphians dwell below, the dragon shot by Apollo became the father of tragedy; likewise, Orpheus, having been torn asunder by the Odrysae, became another subject of tragedy. Lenaizing. A rustic song sung at the wine-press, which itself also contained [the myth of] the tearing asunder of Dionysus; but he has set it down very ingeniously and full of grace, saying "having bound it with ivy." At once he indicates that the Lenaea are sacred to Dionysus, and at the same time he has woven them together with people who are intoxicated and carousing. Extravagantly. Excessively. Far-shining. Appearing from afar. The highest [stretching]. Stretching the highest [part]. Leaving behind, etc. In the Attic style, instead of "let them leave behind"; [let them] inhabit. Terpander, etc. Capito: A law, one of the Terpandrian [laws], so named because of being flourishing and pleasing to the crowds; which they say Terpander found, the discoverer of laws pertaining to purification. Phrygian, etc. Types of harmonies.
P. 4. Orgies. Celebrating mysteries. Deifying. Celebrating bacchic rites. And as. Instead of "and towards." Winged [creatures]. Winged creatures: the fickle; creeping things: the deceivers; lions: the irascible; swine: the hedonistic; wolves: the rapacious; stones and wood: the foolish. Shifty. Spurious, unstable. Fleece. Skins.
P. 5. Harmony, etc. Modes of harmony. Lowest. Neate is the name of the final string of music; for "neaton" is the last. Tubal (in the codex "Jubal"). Of him who demonstrated the psaltery and the cithara, as it is written in Genesis. To pluck. For to pluck is to traverse the strings with the fingers and to test them, and since such a traversing is like small change, it is termed "to pluck."
P. 6. As. Instead of "towards." Instrument. An instrument that is all-harmonious, instead of an unchangeable image. Error. The error of Adam; and the new thing is the salvation through Christ. Phrygians. As it is mythologized in Herodotus that the Phrygians and Arcadians were the most ancient, and the Arcadians [were] before the moon.
P. 8. Those who possess ears. By which he says: "He who has ears to hear, let him hear." Kindling from a pillar, etc. He speaks of the pillar of fire regarding Moses.
P. 9. Laurel. Of the Daphnophoric [festival], so named because the priests, bringing laurels every ninth year to the temple of Apollo, sang his praises. This is the cause: as many of the Aeolians as dwelt in Arne and the places thereabouts, having departed from there according to an oracle and besieging Thebes, were plundering [it], being previously occupied by the Pelasgians. A common festival of Apollo for both having arrived, they established an armistice and, cutting laurels, some from Helicon, others near the Melas river, brought them to Apollo. Polematas, who was leading the Boeotians, had a dream that a certain young man was giving him armor and commanding him to offer prayers to Apollo while bearing laurels every ninth year; after the third day, having attacked, he gains control of the enemies, and he himself performed the laurel-bearing, and the custom is kept thenceforth. The Daphnephoria is thus: they crown branches of olive with laurels and diverse flowers, and to the top is fitted a bronze sphere, and from this they hang smaller ones; and at the middle of the wood they bind smaller ones than those on top, and the ends of the wood they crown with a ring; and the topmost sphere means the sun, to which they also attribute Apollo, and the one below it the moon, and the spheres suspended from it [mean] the stars and constellations, and the garlands [mean] the yearly course—for they even make them 365 [in number]. A boy, whose parents are both living, leads the Daphnephoria, and the one most dear to him carries the garlanded wood, which they call the Kopa; the Daphnephoros himself, following, touches the laurel, his hair let down, wearing a golden crown and dressed in a bright, ankle-length garment, and having Iphicratid shoes, whom a chorus of maidens follows, holding out branches as a supplication for the hymns. Wool. He says [this refers to] the so-called eiresione, which is thus...
A winding with wool and ribbons of linen fabric (it was a branch from the Morian olive) and hanging all manner of autumn fruits, the Athenians carried it up to the acropolis for the Polias Athena at the Panathenaia, thus shouting: "The eiresione brings figs and apples," and so forth.
P. 10. Thesprōt. Thesprotia is a part of the land of Epirus, so called, in which there was said to be an oracle of Zeus, produced in a way by the sounding of cauldrons. Kirraion: [Relating to] the Phocian Kirrha, a city of Phocis. Gerandryon: Gerandryon is an ancient piece of wood. In Didymum B mount of Cyzicus, the Argonauts are seen propitiating Rhea, having fashioned an image of her from ancient wood of a grapevine. Psyammis: He speaks of the oracle in Ammon. Klarion: Claros is a city of Colophon, from where the poet Nicander came. Didymea: In the city of Miletus in Caria, there is an oracle of the Didymean Apollo. Amphiarō: Since Amphiaraus was swallowed up at the Arma of Boeotia, a place so called, he used to give oracles to those in need; but all divination is referred back to Apollo. Tōn Apollō: [Relating to] the Apollo of Miletus; for he was called [Didymean] from the place Colophon. Teratoscopous: A certain Argive named Caranos migrated to Macedonia according to an oracle, riding in a chariot of goats.
P. 11. Aiges (Goats): To Caranos, the son of Poias, who was from Argos and intending to send a colony to Macedonia, Apollo gave an oracle when he went to Delphi: "Take heed, godlike Caranos, and stow my saying in your mind: Leaving behind Argos and Greece of the beautiful women, Go toward the springs of the Haliacmon; where you first see goats grazing, there it is fated for you to dwell, an enviable [life] for you and your whole lineage." Becoming more eager from the oracle, Caranos, having sent out a colony with some Greeks, went to Macedonia, founded a city, and reigned over the Macedonians; and he renamed C the city formerly called Edessa "Aigai" [Goats] after the goats. But long ago Edessa was inhabited by Phrygians and Lydians and those who crossed into Europe with Midas. Euphorion records these things in his *Histia* and *Inachus*. Korakes (Ravens): The Boeotians, being at war with the Aeolians, received an oracle [asking] if they should fight; and Apollo said to them: "When you see white ravens, then fight." But at a certain time some youths, in jest, whitened some ravens and let them fly. The Boeotians, thinking this meant the oracle, went out and fought and were destroyed, whence also the proverb, "To the ravens" (meaning "to destruction"); and thus they were considered prophetic ravens. Alkibiadēn: This is Alcibiades, the son of Clinias, and the favorite of Socrates, of whom Plato also makes mention in the *Symposium*, as one who entered in upon the philosophers while they were together with a certain courtesan and who broke up the beginning of their discussion. Egkyklēsō (I will roll out): They called the *egkyklēma* a certain wheel-mounted device outside the stage, upon which, when it was turned, the things inside appeared clear to those outside. Therefore, "I will roll out" [is used] instead of "I will reveal," "I will lay bare." To speak of the same thing more thoroughly: the *egkyklēma* was called a base upon D high pieces of wood, upon which a throne is placed; and it reveals the secret things done under the stage inside the houses. The device by which the *egkyklēma* is brought in is called the *eskylēma*, and one must understand this for every door, where it is in every house. And the machine shows the gods and heroes who are in the air, Bellerophon or Perseus, and it lies after the left entrance over the stage at the height. But that which is in tragedy is a "machine," whereas in comedy they call this the *kradē*. It is clear that it is an imitation of a fig tree; for the Athenians call the fig tree *kradē*.
780 P. 12. Deō: Concerning Deo, who is indeed the mother of the Kore, whom also they call Persephone. Eleusis: A sacred place in Attica. Myountos: The name of a certain Athenian. If also from, etc., and the rest: "If also the mysteries are glorified among you from Myos, it is no envy; for they are glorified by a sepulchral honor." Dardanos: A son of Zeus, and king of the Phrygians, said to be the first to initiate the mysteries being celebrated to Rhea. Hetion: Hetion is the proper name of the one recorded to be the first to initiate the mysteries being celebrated in Samothrace to Rhea. Midas: Midas, king of the Galatians, is also said, having learned the mysteries of Rhea from Odrysus, the king of the Thracians, to have transmitted them to his own subjects. Odrysou: Odrysus, king of the Thracians, after whom the nation is named.
P. 13. Kinyra: This Cinyras became king of Cyprus. Phallos: A figure of a phallus. Myoumenoi: Those being initiated. Deous de myst.: The mysteries of Deo, that is of Demeter, among the Phrygians. Brimō: An epithet of Hecate. Kybelē: Cybele is Rhea; for Cybela are mountains of Phrygia, where she is honored. Korybassin: The Corybantes are dæmons armed around Rhea.
P. 14. Ekernophorēsa (I carried the *kernos*): The *kirnos* is a winnowing fan, which signifies the *pyon* [wheat], from *likmein* [to winnow], which is sacred to Demeter, which those being initiated into these mysteries of hers used to carry; I carried the *kernos*, therefore, instead of saying, "I carried and was initiated into these mysteries of Demeter." Sabaziōn: [Relating to] those performed for Dionysus, who was born of Zeus and Persephone, whom they also called Sabazius and Zagreus. Tauro-morphon: Persephone called Zagreus Dionysus "bull-formed" because of his intense hunting nature. After "I will tell you" in the margin: "And the *logia* [oracles]." Thesmos: A festival so named, of Demeter and the Kore. Megarizontes: They call the Boeotians "Megara"; therefore "megarizing" [is used] instead of "sacrificing." Skirophoria: *Skirophoria* is the name of a festival invoked to Athena on account of Sciron, who was harming all those who were traveling past him, pushing them into the sea lying nearby as food for the lurking tortoise, but who was killed by Athena.
P. 15. Kourētōn: The Curetes are certain dæmons so called, the armed companions of Rhea, performing a certain mystical dance around her; they also saved Zeus and Dionysus while still infants, hiding them from those who threatened to destroy them, by making an indefinite sound with the clashing of their armor. Kōnos, etc.: *Kōnoi* are tops and the *thyrsoi*, as Diogenianus says; a *rhombos*, a *dinos*, a *kōnos*, a *xylērion* [small stick] to which a string is tied, and it was whirled in the initiations so that it might roar; and the same was also called a *rhymbos*, thus Diogenianus. That it is called both *rhombos* and *rhymbos*, Apollonius the Rhodian says: "With a *rhymbos* and a tympanum the Phrygians appease Rhea." The *kōnos* and the *rhombos* are types of dancing. By the Hesperides: The Hesperides are certain nymphs so called by custom, who guard the so-called golden apples. "And Erytheia and Hesperethousa of the ox-eyes, as says Apollonius the Rhodian." Titanes (in the margin after 'kōnos etc.' it is written): Titanes are chthonic dæmons so called, who are said to have dismembered Dionysus. Lebēta: A hearth. Geras: That which is given in honor.
P. 15. Parnassus: A mountain of Phocis. P. 16. Phoinix: Used of a robe dyed with crimson color. Anaktotelestai: From the act of performing and devising mysteries concerning the *anaktora* (royal palaces/shrines), which are sacred; for they used to call the gods *anaktas* (lords/kings). Thesmos. Thesmophoria is a festival of Demeter; it has received this appellation because, along with the discovery of the Demetrian fruits, *thesmoi*—that is, laws—were devised for those who, before this, had a beast-like mode of life. Attin: That Attis himself A is reckoned to be Dionysus, and he was deprived of his genitals; for when Dionysus was dismembered by the Titans, Rhea found his flesh dismembered in the mountain regions and put it together, only not finding the genitals; whence some have recorded that they were placed by those who dismembered him in a basket and set before the Tyrrhenians; wherefore also Attis, without these, has been assumed to be Dionysus himself. Phreati: The ancients call the well *kallichoron* (beautiful-danced); Callimachus says: "At the well Kallichoron the childless woman sits." P. 18. Megalētoros: Of the great-souled one, of the Athenian. Erechtheidōn: From Erechtheus. Assa: Such as. P. 19. Lēnais: Either the Bacchantes, or from the *lēnoi* (wine-presses) because they are made of stone, or from the wool in which they are spun; for *lēnē* is wool, whence also *lēnarios*. Sēsamai: Types of cakes. Tolypai: Windings of wool. Popana: Flat, round cakes having indentations. Bassarou: A *bassara* is called a Bacchic garment. Phthois: A type of cake, which the Attics, contracting it, call *phthois*. Iacchos: Dionysus of the underworld.
P. 20. Mēnagyrtēn: They call the priest of Rhea thus, *mēnagyrtēn* (moon-beggar). The priests of Rhea are called *mēnagyrtai* because every month they would go around and collect money, traversing villages and cities and houses, and carrying the idols on their shoulders; being the same as *mētragyrtai* (mother-beggars) because they carried the mother of the gods, Rhea, on their shoulders and made a collection of money. Euhemeros: This is Euhemerus, whom some call a Messenian, of whom Callimachus makes mention in his *choliambs*, saying: "An old man, an impostor, vents unjust books," who was slandered as an atheist. Akragas: Both a mountain and a city of Sicily of the same name. Diagoran: Diagoras was a philosopher, a Melian by birth, who from the beginning was pious, but later turned to atheism from such a cause as this. Having been entrusted with a deposit, and the one who received it having denied it, he said that the superior power does not oversee human affairs; for he would not have endured such evils. Aristophanes the comic poet makes mention of this, in which he says the "Melian" [Socrates] instead of saying "Diagoras." Cratinus also makes mention of him as having been an impious man.
P. 22. Eumenidas: The Eumenides are the same as the Erinyes, whom they euphemistically have called Eumenides. Epimenidēs: This Epimenides was Cretan by birth, a priest of Zeus and Rhea, and a man who promised to purify anyone of anything harmful, whether regarding the body or the soul, by certain mysteries, to speak according to him; he also supposed both hubris and shamelessness to be gods, and founded temples and altars to them, and exhorted the Athenians to sacrifice. He purified Athens; he was Cretan by birth and very wise, of whom Menander also makes mention in his *Koneiazomenai* (The Women Shorn).
P. 25. En chrō: Used for "very near" or "truly"; so also Jeremiah: "Am I a God at hand?" (meaning truthful). Akragantinos: Akragas is said to be both a city and a mountain of Sicily, regarding Empedocles, a man and philosopher who was thought to have been most especially a naturalist; physical books were composed by him in hexameter verse. P. 24. Koryphasian: They have called it *Koryphasian* because it was born from the head of Zeus, or they call it his mother. Korybantos: (It is written in the codex *Kyrbantos*). *Kyrbas* is a proper noun, from which the *Korybantes*, the dæmons around Rhea, were named. P. 25. Keramō: Some have interpreted *keramon* as a prison; for they say the Cyprians call a prison thus. Hyperboreoisin: The Hyperboreans are a Scythian nation, so called because they have their dwelling at the highest of the northernmost parts, whence Boreas blows; these also sacrifice donkeys to Apollo. P. 26. Kynosouridos: A village of Lacedæmon. En Tēnō: Tenos is one of the Cyclades islands. Kypriaka poiēmata: The *Cypria* are poems of the Cycle; it contains the abduction of Helen; the poet of them is unknown; for he is one of the cyclic poets; and those are called cyclic poets who have written the things around the Iliad, either the things before or the things later, from the Homeric compositions themselves. Schizian: *Schiziai*, thin things according to the Attics, as Diogenianus says. Oitē: Oite is a mountain of Trachis; and Trachis is in Thessaly. P. 27. Makar: Homer makes mention of Makar, in which he says: "As much as Lesbos contains above, the seat of Makar." Amyamōnēn: This Amymone was the daughter of Danaus; she next had Nauplius. Arsinouē: Some say this Arsinoe was the mother of Asclepius, some say Coronis; but Arsinoe is the daughter of Leucippus, and Coronis, they say, [is] as they say thus. Aigōn: Witty indeed. P. 28. Alkmēnēs: Zeus lay with Alcmene for three nights, whence Heracles is the "three-nighted" one; he consorted with Mnemosyne for nine nights, whence also the nine Muses. P. 29. Isthmia: The Isthmus is a narrow place in Corinth, contained by two seas; there the Isthmian games were conducted, which from the beginning Sisyphus established for Melicertes, who is also Palaemon, the son of Ino and Athamas, who was deified in the sea; later, however, the contest was consecrated to Poseidon. Nemea: The reason for the Nemean contest is this: when the Seven against Thebes were campaigning with Adrastus and Polyneices, they arrived at Nemea; this is a place of Argos; seeking to draw water, they met Hypsipyle, the daughter of Thoas, who was nursing a small child, Opheltes by name, son of Euphegus and Eurydice; she, having set the child down, went away wishing to draw water for them; meanwhile a serpent coming upon the child killed it; she, having returned, lamented; Amphiaraus the seer, being one of the seven, foretold the death that had happened to the Greeks and called the child Archemorus; Adrastus, consoling Hypsipyle, established the Nemean games for him, which were later consecrated to Zeus. Pythia: Pythian games, because of the Pythian serpent, which was indeed slain by Apollo, but rotted lying upon the mountain called Parnassus. Pisa: Pisa is a city of Elis, where the Olympian [games…]
A rites are celebrated to Zeus, by Pelops, on account of his victory over Oenomaus, he being the first to establish them, as some say. P. 29. *Appropriates*: He makes his own and claims the offerings poured out to the dead instead of libations, when they offer sacrifices to them. Sagra: A city of Italy, from which also comes the proverb, "True as the things at Sagra." Phalloi: Leathern pudenda; the *phallos* was a piece of wood, fashioned in the likeness of a pudendum, carried in procession during the festival of Dionysus, a symbol of some ridiculous myth. P. 30. *Is lustful*: To be "lustful" is to be defeated by shameful pleasure, and for him who does not have what satisfies this pleasure, to be puffed up with a representation similar to it. *And they celebrate the Lenaia*: They celebrate the Bacchic rites; for the Bacchantes are the Lenae. B Helots: The Messenians are called Helots, either from the marsh (*helos*) that lies over against Lacedaemon, or from being captured (*heleîn*); for the Lacedaemonians, having captured them, condemned them to work the marsh, or it signifies some dishonored and servile fate. *Among the Lacedaemonians*: Or as the *penestai* are among the Thessalians and the *thetes* among the Athenians, so the Helots are among the Lacedaemonians. Heracles: Heracles served Omphale, queen of the Lydians (his task being wool-working), paying the penalty for Iphitus, the son of Eurytus, whom—being his guest and friend—he threw down from the cliffs and killed after much friendship. To Laomedon: This Laomedon was the father of Priam; he had Poseidon C and Apollo serving him; but by the will of Zeus, after they had prepared an ambush and trap for him, and having been caught, he suffered this punishment. P. 51. Augean: This Augeas is a certain Elean daemon, opposed to Pluto, whom Panyassis also introduces as being shot by Heracles. Of the Hippocoontids: This Hippocoon was a Lacedaemonian, whose sons, called Hippocoontids after their father, killed the son of Licymnius, Oeonus by name, who was with Heracles, having become indignant because their dog had been killed by him; and accordingly, Heracles, becoming indignant at these things, gathers an army against them and destroys many, at which time he himself was wounded in the hand; Alcman also mentions this in his first book, and Euphorion mentions, in *Thrace*, the sons of Hippocoon, the rivals of the Dioscuri. Panomphaeus: He who sends forth every *omphē*, that is, fame; and from this the diviner is understood. Dragon: Regarding Nemesis, a dragon. Swan: Regarding Leda, a swan. Eagle: Regarding Ganymede, an eagle. Man: Regarding Amphitryon, towards Alcmene. P. 52. Of the oak: Of the one fabled in antiquity to be the producer of men. Temple of Argunnus: The temple of Aphrodite, who was called Argunnus from Argunnus, D the son of Agamemnon. In Methymna: Because Methymna is one of the four cities, which are Methymna, Mitylene, Eressus, and Hiera. P. 33. In Elis: That in Elis the Eleans sacrifice to Zeus Apomuios, the averter of flies. Peribasia: One who behaves indecently; these are epithets of Aphrodite. Choiropsalas: Dionysus is worshiped at Sicyon of Boeotia as *Choiropsalas*, as Polemon says in his letter to Attalus; its meaning is taken as "the one who acts as a *choiropsalas*," that is, one who performs or is busy; but *choiros* is a feminine pudendum, as Aristophanes also testifies, saying in the *Acharnians*: Dicaeopolis. Hail, hail. The Maiden. Dicaeopolis. What, girl, would you eat, chickpeas? The Maiden. Hail, hail, hail, hail, hail. P. 34. *The weasels*: Because the history contains that, as Alcmene was having a difficult labor, a weasel passed by and she immediately brought forth Heracles; therefore the Thebans honor it. Ants: *Myrmex* is a proper name of a man, by resembling whom Zeus has intercourse with Eurymedusa, the daughter of Cleitor, and from her begets Myrmidon. Mice (*sminthous*): When the Cretans were campaigning against the Trojans and had encamped near the Troad, mice attacked them by night and gnawed the straps of their shields, and from this they established a sanctuary of Apollo, and named it *Sminthion* in the native Cretan tongue; for the Cretans call mice *sminthous*. P. 35. To the Cythnians: Cythnos, one of the Sporades islands. At Phalerum: Phalerum is a port of Attica; the hero at the stern is Androgeos, son of Minos, so named because he was also placed at the sterns of the ships, and Callimachus mentions this in the fourth book of his *Aitia*. To Androcrates, etc.: Names of those who fell for the Plataeans, when Xerxes campaigned against them. O Boeotian: Instead of, O Hesiod; for he was a Boeotian by race. Ascraean: O Hesiod; for Ascra is a city of Boeotia. Of your land: Your own. They crouch: They fall together, they approach. P. 36. Of cookery: Culinary craft. Ithomētēs: Ithome is a city of Lacedaemon, and they say Messene; rather, the acropolis of this Messene is so called, just as the acropolis of Argos is again called Larissa. Monimus: The name of a historian. In the *Nostoi*: In the book inscribed thus, containing the return of the Greeks from Ilium; for *nostos* is the return. Dōsidas: The name of a historian. But the Phocaeans: The Ionians [are] Phocaeans; for Phocaea was one of the twelve cities of Ionia. P. 37. *Surmising*: Suspecting. P. 58. Cyrus: The king of the Persians. Generous: As also having received gifts on account of Croesus. I.e., fire, etc.: On account of which, having been taken prisoner by Cyrus, he is placed upon the pyre; but he says to the most philanthropic Cyrus. Solon: One of the seven wise men, who had previously said to him: "Look to the end of a long life." "They were prudent," etc.: For on the pyre Croesus said this, as Herodotus says: "My sufferings have become ungrateful lessons," according to the Homeric [verse]: "The fool learned [by] having suffered." Whether Phoroneus, etc.: An oracle at Lebadea of Boeotia from a certain Phoroneus, who was the first to sacrifice to the gods who were considered such; and likewise Merops is reported. Phoroneus was of the Argive race, but Merops was of Cos. [To] Eros: That Hesiod also says that Eros was born the oldest of the gods after Chaos and Earth, in which he says: "Verily at the first Chaos came to be, but next Wide-bosomed Earth..., And Eros." Before Charmus, etc.: Instead of, before the Charmus.
A to fall in love with someone and be seized by Eros.
P. 39. Phidippides. This Phidippides was a courier, as Herodotus says. Then, when Xerxes had marched against Greece, this Phidippides went to report to the Lacedaemonians the arrival of the barbarian near Mount Parthenium; he saw a vision of Pan near that place and heard from some daemon what was seen, and that he had come as an ally to the Greeks. From this time Pan was considered a god by the Athenians, and they consecrated the cave above the Areopagus to him, sacrificing to him every year a goat with testicles. Didymeus. For Apollo is honored in Miletus either because he was born at the same time as his sister Artemis, or because he has double holy sites there. Of Leucophryne. Artemis is called Leucophryne in Magnesia. To Myndius. To the Carian; for Myndus is a city of Caria. P. 40. In Telmissus. Telmissus is a city of Caria, possessing the best seers, whence came Aristander who was B with Alexander when he was founding Alexandria. Cinyras. King of the Cyprians. Thespia. A place in Boeotia; a sanctuary of Hera. P. 41. Images (brete). Because they are modeled after mortals. Of demonstration. Modeled after the forms of men. Of the Semnae. Of the Eumenides, that is, the Furies. Scopas. This Scopas became a distinguished sculptor. Calos. The name of a statuary. In Tenos. One of the islands of the Cyclades. Of the cycle. His book, the historical one, was called the cycle. P. 42. Morychus. This was a surname of Dionysus. Of the phellata. From the mountain called Phellus. C They call the rough stones *phellai*, whence also Aristophanes the comic poet says when he says "the goats from Phellus," signifying the rough place. Scylas (cod. Ecylas) and Dipoinos. Proper names of sculptors. Of Munychia. Artemis is honored in the Piraeus, and a part of the harbor was named Munychium from her. P. 43. Having presented. Having plundered. To be Daedalized. Instead of being sculpted; the word is derived from Daedalus, who was famous for the art. P. 44. Mausolia. Mausolus was a dynast, the brother of Hecatomnus, tyrant of Caria, who constructed an illustrious tomb for himself, which was later considered as a temple. Pyramids. Pyramids are buildings in Egypt, which were built as a place for tombs, as the epigram on them testifies, which runs thus: "Seeing the monuments both of Phren and of the heaven-defying Mycerinus and Cheops, I, Maximus, stood in awe." D Pyramids were called so from having a collection similar to a flame, or there are also certain cakes made of dough or sesame, pyramid-shaped. Others say they are called pyramids from the shape known to the geometers, for a pyramid is a parallelepiped figure, having a flat triangle at the top, whose base is one of the smaller lines of the parallelepiped. They are tombs, as I said, and these too, like the Mausolea, took their name from the founder and the one who gave them such a shape. Labyrinths. The labyrinth was a work of Daedalus, a theater-like and multi-winding structure, inextricable to the uninitiated, in which the Minotaur was confined, a beast of dual nature, born of man and Zeus, as they say, or of Pasiphae and Zeus. Before the gates. The Athenians used to stand Loxias before the doors, and the individuals would worship it and, making a circle A with myrtle branches, they called him Loxias, assigning the name of the god among them to the altar; hence also among the comic poets, those going out knock on the doors, because the doors did not open as they do now among us, but in the opposite way; for by pulling them from the outside, they would exit from within. But before doing so, they would make a sound with the hand, knocking, with the intention that those outside the doors might know that they were worshiping Loxias and be on their guard, so that they might not be struck, being caught by the doors pushing outward. P. 45. Mole-rats (spalakes). It is a kind of animal which is blind from birth, and it is called also aspalax. P. 46. Of the Epidaurian. Epidaurus, a city of Argos, a sanctuary of Apollo. Of the Polias. Polias B is honored in Athens, whom they also call Poliouchos, established on the acropolis. P. 47. Amazons. A Scythian nation, courageous and manly and neighboring the Coili. Of the Eleuthereus. Of the one honored in Eleutherae; this is a place in Boeotia. Of Zeus. Others say of Athena, among whom is Gregory the Theologian, through whom he says: "And Phidias [carved] the beloved things on the finger of the virgin, 'Pantarkes is handsome'." But the sophist Libanius says that Phidias wrote this on the finger of Aphrodite. Phryne. One of the hetairai C excelling in beauty, being from Thespiae, a city of Boeotia. The mistress of Praxiteles. Some say that Phidias also did this, having sculpted the Aphrodite into the form of Phryne the hetaira, who was his mistress. Alcibiades. Alcibiades, the Athenian general, a man pleasant in beauty, and young in age, so that many of the women were enraptured by him. P. 48. Mithridates the Pontian. King of the Scythians. From Pella. A city of Macedonia. In Cynosarges. Cynosarges is a gymnasium of Attica. Demetrius. This Demetrius was indeed a king of the Macedonians and Greeks, but he was betrothed for marriage to Athena, the goddess of the Athenians, D having been led away by a frenzy of lust. Lamia. This is she for whom the acting out of "bugbears" is named after her, having become a terror to infants; for because of the loss of her own children, she was murderous against other people's, driven by much envy. Of Hippon. This Hippon was among the ancient philosophers; he thought that gods do not exist, but that they are merely imagined by men. P. 49. Deisalea. Unclean, from *deisa*. Bion. This one became a historian. P. 50. The Parian stone. The extremely white one. The Pygmalion. This Pygmalion became king of the Cyprians; Busiris, a king, sacrifices the brother of this man to Zeus. P. 51. Barathrum. A place in Athens, chasm-like and bottomless, into which the condemned were thrown, whose bodies were not even seen anymore. There were also places of punishment elsewhere, such as the Ceadas in Lacedaemon, and the Carcarus in Rome. ...but also to Apelles, the bird flew toward the grape of his painting, and tried with its beak to open the berry; but also, having painted a horse for Alexander the Macedonian, he then brought it forward. Alexander was not entirely moved by the painting, but when they brought forward the horse of Alexander so that it might see it as another horse in truth, it had neighed in response to the image. When Apelles also said more painterly, "The horse is more knowledgeable than Alexander," [alt-version omitted] as he had not recognized it, supposedly, quietly...
A dead and buried by Heracles, the city was called Perinthus.
P. 51. *Bull*: he refers to the bull involved with Pasiphae. *Care-takers*: those in charge, curators. *Korokosmia*: korokosmia is the name for the figurines [(26)] of nymphs or maidens fashioned by someone from wax or plaster, which the Dorians call *dagyrai* [(27)], while the Athenians call them *korokosmia*, or those that are bridal, made of tiny dolls.
P. 55. *Satyrs, etc.*: As with the most disgraceful form of Priapus, so too are the appearances of the satyrs, since they too are depicted with their generative organs erect, having suffered this, as the myth goes, by the wrath of Dionysus, because they had eagerly pursued lewd acts of Aphrodite against him. *The Philynian figures*: a certain prostitute who became famous for writing about the sexual positions of courtesans. *She has prostituted herself*: she has become disordered.
P. 54. *Deceptive*: referring to the image-maker.
P. 56. *The Eleate*: Elea is a city of Italy spelled with an epsilon, from which the citizen is an Eleate; while Ailea, spelled with the diphthong *ai*, is in Phocis, from which the citizen is an Aileate. *Metapontine*: Metapontus was the son of Poseidon, who founded a city in Italy bearing his own name, called Metapontum.
P. 56. *Dinon*: a proper name.
P. 57. *Magi*: the Magi are a tribe of the Chaldeans. *Abderite*: Abdera [(28)] is a city of Thrace, named after Abderus, the beloved of Heracles, who was devoured there by the horses of Diomedes; Heracles killed these horses and founded the city, naming it after Abderus, his beloved. The same is recorded regarding Perinthus, that he too was a beloved of Heracles, and from him it was named.
P. 68. *Marching rhythm*: a marching rhythm among musicians is a type of melody meant for singing that is rapid and has rhythms that overlap one another, possessing the quality of a rhetorical prologue.
P. 72. *No Cimmerian*: for they say that the Cimmerians (these are Hyperboreans in location) have a period of daylight that remains constant when the sun reaches the Crab in the daily rotation, but when it reaches the Goat, it does not appear to them at all above the surface of the earth; rather, their day is such as our time before the sun rises for the day.
P. 77. *Thirteenth*: for the most ancient gods among the thunderstruck Greeks, if one is to listen to Herodotus of Halicarnassus, were first revered as eight; then, after the Greeks became superstitious, all twelve were considered gods. B [This scholium is by the same later hand that wrote in the margin from folio 35 to 47: *'Admonitions concerning the watchfulness of the soul, by our holy father Hesychius'* and on fols. 48 and 49: *'By the same, concerning Hades.'* Because these admonitions have already been published and translated into Latin by Jo. Pico, we have left them completely intact.]
P. 80. *Endure*: instead of *sail*. *They show mercy* (in the codex: *they pity*): *to pity*. *Suspended*: how did he use *suspended*? For he ought to have said either *fastened* or *hung*.
P. 92. *Eating raw flesh, etc.*: for those initiated into Dionysus used to eat raw meat, this being a symbol of the *sparagmos* (the tearing apart) which Dionysus suffered at the hands of the Maenads.
THE THREE BOOKS OF CLEMENT'S PEDAGOGUE [(29)]
P. 160. *The ball*: he refers to the game that they say is back-and-forth.
P. 162. *More useful*: preferable, more necessary.
P. 171. *Suspended*: instead of *dangling*.
P. 172. *Bedding*: from this it is clear that the ancients feasted while reclining on mats, which is preserved today only on [...]. *Flowers*: the sequence is: It suffices for us, while engaged in the subject matter, to dwell upon the flowers—an allusion not out of harmony with the discourse, which we have already performed. He mentioned the flowers not without reason, but because in progressing he was soon to mention the need for plants and for a spring and irrigation, he naturally anticipated the flower that blooms from plants.
P. 175. *Ecclesiastical*: instead of *invitational*; it is taken from those who summon to the assembly.
P. 176. *Temperate*: the sequence is as follows: *Nor will he care to ever become a temperate person who uses it*; the figure is also an *antiprosis* (case change): a nominative used instead of a dative. For instead of saying *tō chrōmenō* (dative), he said *ho chrōmenos* (nominative); for it is clear that the verb *melei* (to care) is construed with the dative. D
P. 182. *Amphorae*: he refers to the lines and ropes by which the amphorae are hauled up.
P. 185. *Fragrant wine of another sort, etc.*: Falernian. *The kings, etc.*: Herodotus records this about the kings of the Persians and many others.
P. 188. *Thericlean*: Thericlean [cups] from Thericles, who invented this; Antigonids likewise; *kanthari* from the shape; *labrōnioi* from the shape; *lepasthai* from the shape; *psyktēres* from the shape—these are types of drinking vessels. A *Thericlean* one, which has a conical shape superimposed on a spherical base, from which it is easy to drink; *Antigonios*, the one without a spherical base, tapering to a point; *kantharus*, the one that is bowl-shaped, but covered above with a similar lid, having an opening in the middle of the rim, and at the edge of the circumference a pouring spout from which it is possible to drink, opening to the side; *labrōnios*, a shield-shaped cup from which one can drink greedily; *lepastē*, a pot-shaped cup with one handle, being provided with a grasp [(30)]; *psyktēr*, a cutting of cylindrical shape, resting below on a small pedestal on a cylindrical prism, from which it is easy for it both to stand and to be handled; *prochois*, also known as the wine-pourer, a spherical vessel equipped with one handle and small tube, from which it is prepared to be taken by the handle and to drain the stored liquid through the tube.
*Shameful and to say*: I am ashamed to say; he refers to what are called *amides* (chamber pots), which are vessels for urine and excrement.
P. 190. *He had served*: instead of *he used for a side-dish*.
P. 192. *Let there be absent*: instead of *let him stand apart, let him withdraw*. *He is anxious*: instead of *he is concerned, he is full of care, he has it in mind, he is preoccupied*.
A *Hippothoron*: a sort of flute-call to incite horses to mating. *P. 195. In cymbals*, etc. Arethas: the shout of victory is called the *alalagmos*; therefore, for those who have overcome carnal impurities, the *alalagmos* follows in sequence. *P. 196. Cackle*. Women cackle, but men roar with laughter. *P. 199. In the names*, etc. For if a man is not ashamed of the words, then surely he is even less ashamed of the deeds. *As though neither*, etc. He wishes to declare something like this through these words: that filthiness is not perceived in the names of the limbs, for neither does the thigh, let us say, nor the shin imply anything shameful by its name, just as neither the mouth nor the tongue does; thus, therefore, neither does the privy part. Rather, if one must observe precisely, gravity also attends the name, declaring that for which this has been assigned as worthy of reverence; for thus also the father and anyone else who is superior, from whom even the *Helen* of Homer addresses: *reverend art thou to me, dear father-in-law*... he cries out. Therefore, that which is shameful is not in the names, but is perceived in their perverse use, just as in the mouth and on the tongue they rub off foul and stinking things. *P. 202. Do not rear-guard*: instead of *do not stand last*; for the rear-guard is the order that falls behind. *P. 203. For silence*, etc. *Silence brings glory to women, O woman*. *Sonorous*: as if to say loud-voiced, from which also *gegoniskein* means to speak loudly. *P. 204. Do not repeat*, etc. And how is it that Anna, the wife of Samuel, often repeats the same things in prayer, and we too often, saying *Lord, have mercy*, are not judged to be rejected? But I believe the Word does not enjoin this, but perhaps these things: that we pledged to God to perform [our duty] immediately upon that prayer, and not to wait to make the same promise a second time, as if we supposed that fulfilling joy in words was a great matter, and by the delay of performing it manifested the pride of a non-existent character. *P. 207. Brenthion*, etc. *Brenthion* from some sweet flower; *metallion* from some metal so called, which he also discovered; *plangonion* from Plangon the inventor. *Baccaris* (in the codex *baccarin*): a kind of barbarian perfume. *P. 209. By much, therefore*, etc. How did he use *polloy dei* [it lacks by much]? For it is instead of *malista* [by all means], as if *for it lacks by all means*. *P. 213. Of a wife*, etc. *But also of a man, his wife*; for a valiant woman, the Scripture says, is a crown to her husband. *Care-free*: the crown. I think that the crown is given to both those who marry and those who contend as a symbol of care-free living: to the former, from the anxiety of love; to the latter, from the hardships and athletic toils. *P. 216. Gaunakas* (sic): a sort of thick under-covering, which some also call *kaunakas*, with *nakos* [fleece] underlying the name, so that it may be *gynakas*, that which is spread out upon the earth because of its thickness; he speaks of the material. *P. 219. Of the regeneration economy*, etc. He means that one should not think the daughters were driven mad for their father out of licentiousness, but out of despair of another man, since they had seen the city burned with fire; and as it was no longer possible to make use of a man for childbearing, all having been utterly burned up, except for the father, through whom the succession of the human race might be preserved. Therefore, the strengthening of desire towards the father through the unrestricted offering of wine was not for the sake of licentiousness, nor for intercourse, but for the sake of offspring. *Slackness*, etc.: *alyes* as it were looseness and inattention to what is necessary. *P. 221. Defecation*: the part that discharges excrement. *Pederasty*, etc.: it is more successful, I think D to eat the hare, since the animal is fearful; that it is not fitting for one enrolled in the ranks of God to be easily startled, and to be struck with terror by those who happen to be coming against him. *Clattering*: as if one’s *ligyphonia* [clear voice] had fallen away. *P. 222. For the females*, etc. Not walking one another, clearly, but thus offering themselves to men; thus Anastasius in the *Expository on the Epistle to the Corinthians*. *P. 225. To try*: not *peiran* [to test], but *peran* [to cross over], from which also comes *perainein* [to finish]; for *peran* is more expressive than *peiran* in regard to the shame of lust. *P. 225. With the mouth closed*: this is for the proof of temperance in pregnant women. *Regarding child-bearing*, etc. They say that by this means also the *andromaneis* [man-mad] women are disposed to be more temperate through the frequency of child-bearing, the desire being blunted by the exhaustion of nature, as much as naturally occurs from the labors of childbirth. *P. 226. Intension of intercourse*: he does not speak of lawful marriage, but of promiscuous and whorish intercourse; for that which is lawful breaks the sting of desire by cohabitation, and by this means urges one to be temperate; for that which is laid out for use reveals the desire to be idle and more sluggish in its management for enjoyment. *P. 227. A gentleman therefore very much*, etc. From the first book of Plato’s *Republic*. *P. 228. Well, indeed, does one say*, etc. This Epicurus is in the book inscribed *Lord* (sic), that is, the sayings of Epicurus say these things and others like them. *P. 229. A mercenary woman is equal to a loaf*; and Solomon: *The price of a harlot is as much as one loaf*. *He who consorts with her*: he who uses his own married wife excessively. If, therefore, to use excessively means to be effeminate, what then would it be to show off such indecency toward many women and all at once? I do not think such names of vice suffice. Therefore, for this reason, he is not wholly condemned by the one who is not yet perfectly temperate for using his lawful wife, confining the unbearable [energy] of his desire to one person. *P. 230. Do not at once*, etc. This is from Herodotus: *And at the same time as the tunic is taken off, the woman also puts off her modesty*. *P. 231. It has been permitted to the who marries*, etc. This is in accordance with the divine Paul: *I desire younger widows to marry, to rule the house*. *P. 233. Krobylos*: Thucydides mentions this *krobylos* in the prefaces of the first book of his *Peloponnesian War*; the *krobylos* is a kind of plait, extending the locks of hair from the ends up to the crown, and then gathering them into a point, the hairs were pinned with a golden cicada, so that, being held together, they might not fall down again. *P. 234. Lest not another*, etc. Wherefore it has been said: *Another is the adornment of a woman, another of men*. *To hide the eyes*: this has been adapted from the tragic poet; for there it is said thus: *And she, having fallen, gave much thought to falling decently,* *Hiding eyes that it is necessary to hide from men*. *P. 235. The Apocalypse*: the Apocalypse of John the Theologian. *Sardinian*: that which is called Venetian. *Myrobaphis*: he calls this dyed with saffron because of being stained by it; it is a thin and sheer fabric. *P. 236. Adorned in clothing*, etc. Arethas: he does not wish for these things to be said about adornment of clothing, but about the adornment that grows naturally upon the soul from the virtues; and that this is so is clear from what he says: *All the glory of the daughter of the king is from within*; and yet the glory of the clothing, which is outside and visible, is dragged along, not that which is within and obscured by the covering of the things outside; hence also
A in addition to these, beryls and emeralds and hyacinths and almost all others; for even the topazes, if one is to believe Agatharchides, who wrote the history of the Erythraean Sea, are found in the middle of these coastal rocks.
*Perist.* It shelters, instead of covers, and encloses.
*P. 242. We understand:* that is, we suppose.
*And they:* this is to be referred to the above, to "they are not ashamed," so that it signifies: and they are not ashamed, not understanding what is said spiritually, that is, symbolically—the creation, the gates, the stones, the colors of the stones.
*Putting forward:* as if the women were pretending these things. The passage follows thus: being entirely agape at the wonderful reason—putting forward that which he says even God showed as an honorable ornament of the city being built, which is also present with me; why should I not luxuriate?
*P. 258. To Narcissus:* they say that this Narcissus was a youth distinguished in beauty above his peers; he, becoming aware of his own beauty, was captured by love for himself; so that, indeed, he might satisfy this desire, he would lie in wait at springs and wells, so that he might behold his own image flowing away in the waters, to heal his irrational love. But he who is addicted to such sights, without noticing it, slips into a well full of water, and thus, having chanced upon what he was eager to obtain, he lost his life.
*P. 259. Most clearly, etc.:* he interpreted this appropriately, even if the exact truth is not precisely thus.
*P. 261. Mastic:* chewing mastic, that is, masticating, for the sake of cleansing the filth from the teeth.
*Metoposcopists:* he refers to physiognomists.
*P. 262. For it is not terrible, etc.:* by the doubling, he confirmed the indignation of how someone who represents such a thing, when he is an old man, to wish to carry it into appearance is not terrible.
*P. 263. With combs (in the codex *collesin*):* for *colleon* is the red, comb-like flesh on the heads of roosters.
*To be plucked out:* What are you saying here, blessed Clement? That men should not have their hair cut or shaved? And yet Paul said this was shameful for women, but not for men; and if it is not shameful, it should not be forbidden. What then is this untimely and meddlesome over-precision, which is good, indeed, for those who have altogether escaped the world, but not for Christians who have undertaken to lead a public life? You, however, without distinguishing any of these things, consign all Christians to these [rules]; the manner of one unfairly judging.
*P. 264. Stooping:* that is, drawing in the back parts of the soul, and thrusting the chest forward rashly; for the word *lordos* signifies this, being the opposite of *kyrtos* (hunchbacked), which it is customary to call *stethokyrtos* (chest-humped).
*To reproach, indeed:* this wise teacher seems, because of such an excess of reproach, to have brought his teaching to the most severe point, standing in the opposite direction to these dissipated and all-polluted customs, so that those who wish to be persuaded by the teacher might submit their ears to his stinging words; then, if they miss the mark, perhaps correct aiming at the middle will profit them.
*They act the man, etc.:* he refers to the vile tribades, whom they also call *hetairistriai* and Lesbians.
*P. 266. For it is not lawful to pluck out:* and yet at this moment, the Roman priests, as a matter of special distinction, shave off their beard.
*P. 269. Agyrtae and metragyrtae:* *Agyrtae* are those who make it their business to go about the streets and string together nonsense, but *metragyrtae* are those belonging to the Mother of the gods, to Rhea, instigators of sorceries and
A supposed fabricators of amulets, whom they also call Galls, being those who have mutilated their generative organs and are most ready for shameful passions. P. 270. *But chastity*; this seems to me to indicate an excess of shamefulness, which the blessed apostle Paul also hinted at by having said: "For their females exchanged the natural use for that which is against nature," under the pretense of being untouched by male organs according to the use of a female, for the sake of chastity, presumably. P. 271. *Melitaion*; a Melitaion puppy, a small one, which they call a *nannoudion* by subtraction of the [initial] "a" [lit. from the "going up"]; for it is a diminutive of *nannos*. They call a small person a *nannos*. It is called *Melitaion* because it is from the island of Melite, which is in the Tyrrhenian Sea. P. 272. *Escharides*; which they now call *aroulas* [little alters/grills]. But it is more appropriate to use the term *katzia* as they are now called. P. 275. *Having stripped off*, etc.; this is from Herodotus concerning the wife of Candaules. P. 274. *Cinyras*; a king of the Cyprians,abounding in wealth. He is reported, through the wrath of Aphrodite, to have been violated by his own daughter, Myrrha, from whom came Adonis. *Lack of taste*; this is said both of one who has an infinite desire for the good and of one who abounds in what is beautiful, but the use of the former is more frequent. P. 272. *Under the rhamnos*; the Scripture calls it juniper, and *olyriten* bread; and *olyra* is what the many call *bomion*. *Enkryphias* [ash-cake]; bread baked under the ashes is called *enkryphias* because it is hidden in the ashes to be baked. P. 277. *For the Scripture confesses*, etc., and how in another place does it say he will not profit, being present in an evil day? ... B *ballomenous* [cast out/drained]; *ballein* [to throw] is to milk, from the forcing out of the milk, pressing it out. *Let him read*; let him also read this: "The Lord will not famish the soul of the righteous," and let him know that this saying is not about sensible bread. P. 278. *That Hesiodic verse*; he parodied the Hesiodic [verse] most aptly. P. 283. *Phaininda*, a game; *phaininda* is a game of this sort: one of the playing children, holding a ball, then showing it to another, would send it to someone else. It is named either from Phainindes, the first one who spoke of it, or from *phenakizein*, which is to deceive; for he would deceive, having shown it to one and given it to another. *Agronde*; instead of "to the country." P. 284. * The loud-sounding*; that which is loud and clear; for a great utterance is called *gegonos*. P. 289. *Stripped bare*; in the margin, *engleammeneus* [engraved]. *By the palinodia* [recantation]; he did not use the term *palinodia* quite correctly for the figure of repetition. P. 295. *Kladaron* [brittle/frail]; broken and lax, and cunningly contriving the attractive. *Kladaron* instead of those who seem to be looking down so as not to be suspected of seeing, but stealing the sight with this feigned intent. P. 296. *For as a mistress*, etc.; in the margin, *hoia per he desp oina, toia he kyon* [just as the mistress is, such is the dog]. P. 297. *Deisaleais*; *deisa* also signifies moisture and a dirty, liquid consistency. P. 308. *Not the Spirit*, etc.; that is, not to let one's fervor for noble things be extinguished through sloth, or not to let the grace of the Holy Spirit given to us by God be driven away through the baseness of our life, that is, [not] to stifle and quench it, by blowing away its illuminating flame with the filthy counter-breaths of our deeds.