Fr. 67
Αὐτὸς Ἔρως ἐδίδαξεν Ἀκόντιον, ὁππότε καλῇ
ᾔθετο Κυδίππῃ παῖς ἐπὶ παρθενικῇ,
τέχνην – οὐ γὰρ ὅγ' ἔσκε πολύκροτος – ὄφρα λέγο. .
τοῦτο διὰ ζωῆς οὔνομα κουρίδιον.
5 ἦ γάρ, ἄναξ, ὁ μὲν ἦλθεν Ἰουλίδος ἡ δ' ἀπὸ Νάξου,
Κύνθιε, τὴν Δήλῳ σὴν ἐπὶ βουφονίην,
αἷμα τὸ μὲν γενεῆς Εὐξαντίδος, ἡ δὲ Προμήθ[ου,
καλοὶ νησάων ἀστέρες ἀμφότεροι.
πολλαὶ Κυδίππην ὀλ[ί]γην ἔτι μητέρες υἱοῖς
10 ἑδνῆστιν κεραῶν ᾔτεον ἀντὶ βοῶν·
κείνης ο[ὐ]χ ἑτέρη γὰρ ἐπὶ λασίοιο γέροντος
Σιληνοῦ νοτίην ἵκετο πιδυλίδα
ἠοῖ εἰδομένη μάλιον ῥέθος οὐδ' Ἀριήδης
ἐς χ]ορὸν εὑδούσης ἁβρὸν ἔθηκε πόδα·
15 ]ήκησ[.].δ' ἔκστασις, οὔτινος αὐτῆς
].ν κε.[ ]ς ἔχειν ϊ[.].ου·
]ασιν ᾠκίσ[σα. .].
ἀ]πειπάμεν
].[.]ν ἐπιτιμ[ ]α
20 μ]οῦνον ἔμεν .α
].[.]ν ὄθμασιν[
].[
Fr. 68
μέμβλετο δ' εἰσπνήλαις ὁππότε κοῦρος ἴοι
φωλεὸν ἠὲ λοετρόν
Fr. 69
πολλοὶ καὶ φιλέοντες Ἀκόντιον ἧκαν ἔραζε
οἰνοπόται Σικελὰς ἐκ κυλίκων λάταγας
Fr. 70
ἀλλ' ἀπὸ τόξου
αὐτὸς ὁ τοξευτὴς ἄρδιν ἔχων ἑτέρου
Fr. 72
ἄγραδε τῷ πάσῃσιν ἐπὶ προχάνῃσιν ἐφοίτα
Fr. 73
ἀλλ’ ἐνὶ δὴ φλοιοῖσι κεκομμένα τόσσα φέροιτε
γράμματα, Κυδίππην ὅσσ’ ἐρέουσι καλήν.
Fr. 74
λιρὸς ἐγώ, τί δέ σοι τόνδ’ ἐπέθηκα φόβον;
Fr. 75
ἤδη καὶ κούρῳ παρθένος εὐνάσατο,
τέθμιον ὡς ἐκέλευε προνύμφιον ὕπνον ἰαῦσαι
ἄρσενι τὴν τᾶλιν παιδὶ σὺν ἀμφιθαλεῖ.
Ἥρην γάρ κοτέ φασι— κύον, κύον, ἴσχεο, λαιδρέ
5 θυμέ, σύ γ’ ἀείσῃ καὶ τά περ οὐχ ὁσίη·
ὤναο κάρτ’ ἕνεκ’ οὔ τι θεῆς ἴδες ἱερὰ φρικτῆς,
ἐξ ἂν ἐπεὶ καὶ τῶν ἤρυγες ἱστορίην.
ἦ πολυιδρείη χαλεπὸν κακόν, ὅστις ἀκαρτεῖ
γλώσσης· ὡς ἐτεὸν παῖς ὅδε μαῦλιν ἔχει.
10 ἠῷοι μὲν ἔμελλον ἐν ὕδατι θυμὸν ἀμύξειν
οἱ βόες ὀξεῖαν δερκόμενοι δορίδα·
δειελινὴν τὴν δ’ εἷλε κακὸς χλόος, ἦλθε δὲ νοῦσος,
αἶγας ἐς ἀγριάδας τὴν ἀποπεμπόμεθα,
ψευδόμενοι δ’ ἱερὴν φημίζομεν· ἣ τότ’ ἀνιγρή
15 τὴν κούρην Ἀίδεω μέχρις ἔτηξε δόμων.
δεύτερον ἐστόρνυντο τὰ κλισμία, δεύτερον ἡ πα[ῖ]ς
ἑπτὰ τεταρταίῳ μῆνας ἔκαμνε πυρί.
τὸ τρίτον ἐμνήσαντο γάμου κάτα, τὸ τρίτον αὖτ[ις
Κυδίππην ὀλοὸς κρυμὸς ἐσῳκίσατο.
20 τέτρατον [ο]ὐκέτ’ ἔμεινε πατὴρ ἐ. . . .φ. .ο. . .[
Φοῖβον· ὁ δ’ ἐννύχιον τοῦτ’ ἔπος ηὐδάσατο·
‘Ἀρτέμιδος τῇ παιδὶ γάμον βαρὺς ὅρκος ἐνικλᾷ·
Λύγδαμιν οὐ γὰρ ἐμὴ τῆμος ἔκηδε κάσις
οὐδ’ ἐν Ἀμυκλαίῳ θρύον ἔπλεκεν οὐδ’ ἀπὸ θήρης
25 ἔκλυζεν ποταμῷ λύματα Παρθενίῳ,
Δήλῳ δ’ ἦν ἐπίδημος, Ἀκόντιον ὁππότε σὴ παῖς
ὤμοσεν, οὐκ ἄλλον, νυμφίον ἑξέμεναι.
ὦ Κήυξ, ἀλλ’ ἤν με θέλῃς συμφράδμονα θέσθαι,
. .]ν. . τελευτήσεις ὅρκια θυγατέρος·
30 ἀργύρῳ οὐ μόλιβον γὰρ Ἀκόντιον, ἀλλὰ φαεινῷ
ἤλεκτρον χρυσῷ φημί σε μειξέμεναι.
Κοδρείδης σύ γ’ ἄνωθεν ὁ πενθερός, αὐτὰρ ὁ Κεῖος
γαμβρὸς Ἀρισταίου [Ζη]νὸς ἀφ’ ἱερέων
Ἰκμίου οἷσι μέμ[η]λεν ἐπ’ οὔρεος ἀμβώνεσσιν
35 πρηΰνειν χαλ[ε]πὴν Μαῖραν ἀνερχομένην,
αἰτεῖσθαι τὸ δ’ ἄημα παραὶ Διὸς ᾧ τε θαμεινοί
πλήσσονται λινέαις ὄρτυγες ἐν νεφέλαις.’
ἦ θεός· αὐτὰρ ὁ Νάξον ἔβη πάλιν, εἴρετο δ’ αὐτήν
κούρην, ἡ δ’ ἀν’ ἐτῶς πᾶν ἐκάλυψεν ἔπος
40 κἦν αὖ σῶς· . . . λοιπόν, Ἀκόντιε, σεῖο μετελθεῖν
. . . . . .ηνιδιην ἐς Διονυσιάδα.
χἠ θεὸς εὐορκεῖτο καὶ ἥλικες αὐτίχ’ ἑταίρης
ᾖδον ὑμηναίους οὐκ ἀναβαλλομένους.
οὔ σε δοκέω τημοῦτος, Ἀκόντιε, νυκτὸς ἐκείνης
45 ἀντί κε, τῇ μίτρης ἥψαο παρθενίης,
οὐ σφυρὸν Ἰφίκλειον ἐπιτρέχον ἀσταχύεσσιν
οὐδ’ ἃ Κελαινίτης ἐκτεάτιστο Μίδης
δέξασθαι, ψήφου δ’ ἂν ἐμῆς ἐπιμάρτυρες εἶεν
οἵτινες οὐ χαλεποῦ νήιδές εἰσι θεοῦ.
50 ἐκ δὲ γάμου κείνοιο μέγ’ οὔνομα μέλλε νέεσθαι·
δὴ γὰρ ἔθ’ ὑμέτερον φῦλον Ἀκοντιάδαι
πουλύ τι καὶ περίτιμον Ἰουλίδι ναιετάουσιν,
Κεῖε, τεὸν δ’ ἡμεῖς ἵμερον ἐκλύομεν
τόνδε παρ’ ἀρχαίου Ξενομήδεος, ὅς ποτε πᾶσαν
55 νῆσον ἐνὶ μνήμῃ κάτθετο μυθολόγῳ,
ἄρχμενος ὡς νύμφῃσι[ν ἐ]ναίετο Κωρυκίῃσιν,
τὰς ἀπὸ Παρνησσοῦ λῖς ἐδίωξε μέγας,
(Ὑδροῦσσαν τῷ καί μιν ἐφήμισαν), ὥς τε Κυρή[νης
. . . .θυσ[.]το. . ᾤκεεν ἐν Καρύαις·
60 ὥ]ς τέ μιν ἐννάσσαντο τέων Ἀλαλάξιος αἰεί
Ζεὺς ἐπὶ σαλπίγγων ἱρὰ βοῇ δέχεται
Κᾶρες ὁμοῦ Λελέγεσσι, μετ’ οὔνομα δ’ ἄλλο βαλέσθ[αι
Φοίβου καὶ Μελίης ἶνις ἔθηκε Κέως·
ἐν δ’ ὕβριν θάνατόν τε κεραύνιον, ἐν δὲ γόητας
65 Τελχῖνας μακάρων τ’ οὐκ ἀλέγοντα θεῶν
ἠλεὰ Δημώνακτα γέρων ἐνεθήκατο δέλτ[οις
καὶ γρηῢν Μακελώ, μητέρα Δεξιθέης,
ἃς μούνας, ὅτε νῆσον ἀνέτρεπον εἵνεκ’ ἀλ[ι]τ[ρῆς
ὕβριος, ἀσκηθεῖς ἔλλιπον ἀθάνατοι·
70 τέσσαρας ὥς τε πόληας ὁ μὲν τείχισσε Μεγακλῆς
Κάρθαιαν, Χρυσοῦς δ’ Εὔπ[υ]λος ἡμιθέης
εὔκρηνον πτολίεθρον Ἰουλίδος, αὐτὰρ Ἀκαῖος
Ποιῆσσαν Χαρίτων ἵδρυμ’ ἐυπλοκάμων,
ἄστυρον Ἄφραστος δὲ Κορή[σ]ιον, εἶπε δέ, Κεῖε,
75 ξυγκραθέντ’ αὐταῖς ὀξὺν ἔρωτα σέθεν
πρέσβυς ἐτητυμίῃ μεμελημένος, ἔνθεν ὁ παιδός
μῦθος ἐς ἡμετέρην ἔδραμε Καλλιόπην.
notes
Fr. 67 Harder (= 67 Pf., = 166 Mass.)
1-21 P.Oxy. 2211, fr. 1 recto, 10-31 [image],
Trismegistos 59407
7 EtGen. B s.v. Εὐξαντίδος
8 Σ bT Il. 19, 1
Fr. 68 Harder (= 68 Pf., = 167 Mass.) EtGen. AB s.v. εἰσπνήλης
ὁ ἐρώμενος
Fr. 69 Harder (= 69 Pf., = 168 Mass.) Ath. 15. 668b
Fr. 70 Harder (= 70 Pf., = 169 Mass.) EtGen. AB α 1137 s.v.
ἄρδις
Fr. 72 Harder (= 72 Pf., = 171 Mass.) Σ L R and ed.Rom.
S. Ant. 80
Fr. 73 Harder (= 73 Pf., 172 Mass.) Σ Ε Γ Ar. Ach. 144
Fr. 74 Harder (= 74 Pf. + Addenda 1, 501, = 173 Mass.)
1-4 P.Oxy. 2258 B fr. 1 recto [image], Trismegistos 59424
3 Hsch. λ 547 s.v. λειριόεντα
Fr. 75 Harder (= 75 Pf., = 174 Mass.)
1-41 P.Oxy. 1011, fol. I verso [image], Trismegistos 59415
3 Σ L M R S.Ant. 629
11-15 init. P.Oxy. 4427 [image], Trismegistos 59372
14 Σ AR 1, 1019
34 EtGen. AB α 613 s.v. ἄμβον
42-77 P.Oxy. 1011, fol. 1 recto [image], Trismegistos 59415
46 Σ Lond. D.T. 532, 2sqq
50-58 P.Oxy. 2213, fr. 11 a-c [image], Trismegistos 59392
One of the best-preserved fragments (of at least 140 lines), the ostensible purpose of this aition is to explain the peculiar marriage ritual wherein the bride sleeps her prenuptial night with a freeborn youth, both of whose parents were still alive. The bulk of the narrative, though, is a love story. We are indebted to Aristaenetus, a fifth-century AD grammarian, who summarized this tale in one of his so-called erotic epistles (1.10).
Frr. 67-70 give the background on the two lovers: Acontius from Ceos and Cydippe from Naxos. The two are, predictably, the most beautiful children in their communities: Cydippe is sought as a desirable bride (frr. 67-68), while Acontius attracts many male lovers (frr. 68-69) before he is struck by Eros' arrow. As a result, Acontius fell in love with Cydippe after catching sight of her during a Delian festival. He tricked her into pledging herself to him by throwing an apple in her path inscribed with the words "I swear by Artemis to marry Acontius." When she read out the inscription, she was bound by her unwitting oath.
Frr. 72-73 belong to a narrative about the lovesick Acontius, who apparently frequents the country and carves Cydippe's name in the bark of trees.
Fr. 75 takes up the story at a time when Cydippe's father, Ceyx, has attempted to arrange a suitable marriage for her, but she became sriously ill with quartan fever before the wedding day. The third time this happened, Ceyx consulted the oracle of Apollo and was advised to marry his daughter to Acontius instead. The story of the tricking of Cydippe is told in Apollo's prophecy (22-37). Their marriage seems to have dynastic implications for the Acontidae.
Callimachus concludes the story by claiming that his source was the Cean historian Xenomedes, and provides précis of Xenomedes' work. He mentions in passing Cyrene's son (by Apollo), who would be Aristaeus, the recounted the death of the Telchines and Demonax, who foolishly disregarded the gods. He uses a phrase here—γέρων ἐνεθήκετο δέλτ[οις (fr. 75.66)—that returns us to the Prologue, in which Callimachus as an old man reminisces about first placing the tablets on his knees.
Fr. 75.72, 74: Callimachus alludes to contemporary time with the names of Iulis and its harbor, Coresus. These were important to the Ptolemies.
Bibliography
Cessi, Camillo. 1911. “L'elegia erotica ellenistica,” Acropoli 1:529-41.
Clayman, D. 2014. "Historical contexts for two Aitia from book III: Acontius & Cydippe (frr. 67-75 Pf.) and Phrygius and Pieria (frr. 80-83 Pf.)." In Hellenistic Poetry in Context. Hellenistica Groningana 20, edited by M. A. Harder, R. F. Regtuit, and G. C. Wakker, 85-102. Leuven: Peeters.
Harder, M. Annette. 1993. ‘Thanks to Aristaenetus…’ In Polyphonia Byzantina: Studies in honour of Willem J. Aerts (Mediaevalia Groningana 13), edited by Hero Hokwerda, Edmé R. Smits and Marinus M. Woesthuis, 3-13. Groningen: Forsten.
Lang, Philippa. 2009. 'Goats and the sacred disease in Callimachus' Acontius and Cydippe.' Classical Philology 104:85-90.
Rynearson, Nicholas. 2009. 'A Callimachean Case of Lovesickness: Magic, Disease and Desire in Aetia frr. 67-75 Pf.' American Journal of Philology 130:341-65.
Sánchez Ortiz de Landaluce, Manuel. 1996. ‘El aition “Acontio y Cidipa” de Calímaco (frs. 67-75 Pf.): hipótesis de reconstrucción.’ Excerpta Philologica 6:53-67.
vocabulary
Fr. 67
Ἔρως, -ωτος, ὁ: love; the god of love
Ἀκόντιος -ου, ὁ: Acontius, a young man from Ceos
Κυδίππη -ης, ἡ: Cydippe, a young girl from Naxos
παρθενικός -ή -όν: of or for a maiden (παρθένος)
αἴθω: to light up, kindle, burn; ᾔθετο, imperf ind mid-pass 3rd sg
πολύκροτος -ον: sly, cunning, wily
ὄφρα: that, in order that, to the end that
ζωή -ῆς, ἡ: life
κουρίδιος -α -ον: wedded, lawful; relating to a bridegroom
ἄναξ ἄνακτος, ὁ: lord, master; epithet of Apollo
Ἰουλίς -ίδος, ἡ: Ioulis, a city on the island of Ceos 5
Νάξος, -ου, ἡ: Naxos, the largest of the Cycladic islands
Κύνθιος -ου, ὁ: Cynthius, an epithet of Apollo who was aid to be born on Mt. Cynthus on Delos
Δῆλος -ου, ἡ: Delos, an island of the Cyclades, the mythological birthplace of Apollo and Artemis
βουφονίη -ης, ἡ: sacrifice of oxen
γενεή Ion. for γενεά -ᾶς, ἡ: race, stock, family, offspring
Εὐξαντίς -ίδος, η: daughter or descendant of Euxantius
Πρόμηθος -ου, ὁ: Promethus, son of the Athenian king Codrus. He fled to Naxos after killing his brother.
ἀστήρ -έρος, ὁ: star
ἑδνήστις, ἡ: paid-for-bride, a woman whose suitor pays a bride price for her hand in marriage
κεραός -ά -όν: horned, having horns 10
αἰτέω: ask for (+ acc. of person, and acc. of thing or inf.)
λάσιος -η -ον: hairy, shaggy
Σῑληνός -ου, ὁ: Silenus, companion of Dionysus, father of the Satyrs
νότιος -α -ον: wet, damp, moist, watery
ἱκνέομαι: come
πιδυλίς -ίδος, ἡ: spring, perhaps a spring which flows from a rock
ἠώς ἠοῦς, ἡ: dawn, morning, day
εἴδομαι: appear; look like, resemble (+ dat.)
μάλιον: Ion. for μᾶλλον
ῥέθος -εος, τό: face, countenance
εὕδω: sleep
ἁβρός -ά -όν: graceful, delicate, pretty, luxurious
Fr. 68
μέλω: (poet.) be a concern to (+ dat. of person); (poet.) take care of, care for (+ gen.); μέμβλετο is Ep. plperf. mid.-pass. 3 sg
εἰσπνήλας -ου, ὁ: a lover
κοῦρος -ου, ὁ: boy, young man
φωλεός -ου, ὁ: den, lair; school
ἠέ: Ep. for ἤ
λοετρόν -οῦ, τό: bath
Fr. 69
ἔραζε: to the ground
οἰνοπότης -ου, ὁ: wine-drinkers
κύλιξ -ικος, ἡ: cup, wine cup
λάταξ -αγος, ἡ: the drops of wine in the bottom of the cup which were thrown into a basin with a splash; lees, dregs
Σικελός -ή -όν: of or from Sicily, a Sicilian
Fr. 70
τόξον -ου, τό: bow
τοξευτής -οῦ, ὁ: bowman, archer
ἄρδις -ιος, ἡ: the point of an arrow
Fr. 72
ἄγραδε: (poet. for ἀγρόνδε) to the country
πάσῃσιν Ep. and Ion. for πάσαις > πᾶς, πᾶσα, πᾶν
προχάνη -ης, ἡ: pretext
φοιτάω: go to and fro, up and down, to stalk
Fr. 73
φλοιός -ου, ὁ: bark
κόπτω κόψω ἔκοψα κέκοφα κέκομμαι: cut, strike, chop, beat
τόσσος -η -ον: Ep. for τόσος: as many; τόσος … ὄσος, as many … as
Fr. 74
λιρός -ά -όν: bold, shameless, lewd
ἐπιτίθημι: lay, put or place upon; add to
Fr. 75
εὐνάζω -άσω ηὔνᾰσα or εὔνασα: put to bed; (mid., of sexual intercourse) lie with (+ dat.)
τέθμιος -α -ον: (Dor. and Ep. of θέσμιος) fixed, settled, lawful; law, custom
προνύμφιος -ον: pre-nuptial
ὕπνος -ου, ὁ: sleep, slumber
ἰαύω: sleep, pass the night
ἄρσην -ενος, ὁ: male
τᾶλις -ιδος, ἡ: marriageable maiden, bride
ἀμφιθαλής -ές: blooming on both sides (of children who have both parents alive)
ἴσχω: to hold, check, restrain
λαιδρός -ά -όν: bold, impudent
ἀείδω: to sing 5
ὅσιος -α -ον: hallowed, sanctioned, permitted by divine law
ὀνίνημι: profit, benefit, help; (mid.) have profit or advantage; be lucky; ὤναο is imperf ind mid-pass 2nd sg [epic]
κάρτα: (adv.) very, extremely
ἱερός -ά -όν: holy, consecrated; (subst.) sacred objects or rites; the mysteries of Demeter
φρικτός -ή -όν: to be shuddered at, awful, horrible
ἐξερεύγομαι: belch out, disgorge; blurt out
ἱστορία -ας, ἡ: story
πολυϊδρεία -ας, ἡ: much knowledge, wisdom
ἀκαρτέω: not master, not have control of, + gen. (Ion. for ἀκρατέω)
ἐτεός -ά -όν: true, genuine; in truth
μαῦλις -ιδος, ἡ: knife
ἠῷος -α -ον: (adj.) at break of day, of the dawn (dat. ἠῷοι) 10
ἀμύσσω: to scratch, tear, wound, lacerate
δέρκομαι: to see clearly, see
δορίς -ίδος, ἡ: sacrificial knife
δειελινός -ή -όν: at evening
χλόος -η -ον: greenish-yellow color; pallor
νοῦσος: Ep. and Ion. of νόσος, -ου, ἡ
αἴξ αἰγός, ὁ/ἡ: goat
ἀγριάς -άδος: (fem. adj.) wild
ἀποπέμπω: send off
φημίζω: utter, call, name
ψεύδω: lie; (pass.) be deceived or mistaken
ἀνιγρός -ά -όν: grevious
μέχρι: as far as, even to15
τήκω: to melt, melt down; (metaph.) waste away
δόμος -ου , ὁ: house, part of a house
Ἅιδης Ἀίδεω, ὁ: Hades, god of the underworld
στόρνυμι: spread
κλισμίον -ου, τό: a place for lying down, couch; marriage bed (= κλισία -ας, ἡ)
τεταρταῖος -α -ον: on the fourth day, quartan; τ. πυρί, = a quartan fever
μείς μηνός, ὁ: month
κάμνω: work, toil, be hard-pressed, be sick
μνάομαι: be mindful of, turn one's mind to
ὀλοός -ή -όν: destructive, deadly
κρυμός -οῦ, ὁ: icy cold, frost, chill
εἰσοικίζω: bring in as a settler; (mid. and pass.) establish oneself or be established in
Φοῖβος -ου, ὁ: Phoebus (an epithet of Apollo)
ἐννύχιος -α -ον: in the night, by night, nightly 21
αὐδάω: utter sounds, speak
Ἄρτεμις -ιδος, ἡ: Artemis, daughter of Leto and Zeus
γάμος -ου, ὁ: wedding, wedding feast; marriage
ὅρκος -ου, ὁ: oath
ἐνικλάω: break off, frustrate
Λύγδαμις -μεως, ὁ: Lygdamis, king of the Cimmerians; he burned or threatened to burn Artemis' temple at Ephesus when he invaded Ionia and Lydia in the 7th cent. BCE.
τῆμος: then, thereupon
κήδω: trouble, distress, vex
κάσις -ιος, ὁ/ἡ: brother, sister
Ἀμυκλαῖον -ου, τό: the temple of Apollo at Amyclae
θρύον -ου, τό: reed, rush
πλέκω: to plait, twine, twist, weave, braid
θήρη -ης, ἡ: a hunt, the chase (Ion. for θήρα -ας, ἡ)
κλύζω: wash, cleanse 25
λῦμα -ατος, τό: dirt
Παρθένιος -ου, ὁ: Parthenius, a river in Paphlagonia
ἐπίδημος -ον: (adj.) at home
ὄμνυμι: swear; swear to, swear by; swear that (+ inf.)
νυμφίος -ου, ὁ: bridegroom
ἑξέμεναι: Epic future active infinitive of ἔχω
συμφράδμων -ονος, ὁ/ἡ: a counselor
τελευτάω: finish, die, fulfill
ὅρκιον, -ου, τό: an oath
ἄργυρος -ου, ὁ: silver 30
μόλιβος -ου, ὁ: lead
φᾰεινός -ή -όν: shining, radiant
ἤλεκτρον -ου, τό: amber; electrum, an alloy of gold and silver
χρυσός -οῦ, ὁ: gold
Κοδρείδης -ου, ὁ: son or descendant of Codrus
ἄνωθεν: from above, from the beginning, by descent
πενθερός -οῦ, ὁ: father-in-law
αὐτάρ: but, besides, more over
Κεῖος -ου, ὁ: a Cean, a person from Ceos; Acontius
γαμβρός -οῦ, ὁ: any one connected by marriage, son-in-law
ἱερεύς -έως, ὁ: priest, sacrificer, diviner
Ἀρισταῖος -ου, ὁ: Aristaeus, an epithet of both Apollo and Zeus
Ζεύς, gen. Διός or Ζηνός, dat. Διί or Ζηνί, acc. Δία or Ζῆνα: Zeus
Ἰκμίος -ου: Icmian, an epithet of Zeus
μέλω μελήσω ἐμέλησα, Ep. and Lyr. pf. μέμηλα: (3 sing. impers. + dat. + infin.) it is an object of care or thought for x to do y
ἄμβων -ωνος, ὁ: crest
πρηΰνω: make soft, mild, soothe (= πραύνω) 35
Μαῖρα -ας, ἡ: Maera, the Dog-Star, i.e., Sirius in the constellation Canis Major; its rising marked the beginning of summer for the Greeks. It was believed to bring fevers and destroy crops.
ἀνέρχομαι: go up, come up, rise
Ζεύς, gen. Διός or Ζηνός, dat. Διί or Ζηνί, acc. Δία or Ζῆνα: Zeus
ἄημα -ατος, τό: blast, wind
παραί: = παρά
θαμεινός -ή -όν: crowded, frequent, numerous (= θαμινός, -ά, -όν)
πλήσσω: strike with terror; drive
λίνεος -α -ον: of flax or linen
ὄρτυξ -υγος, ὁ: the quail
νεφέλη -ης, ἡ: a cloud, mass of clouds; fine bird-net
ἀνακαλύπτω, aor. ἀνεκάλυψα: uncover; reveal
ἐτεός -ά -όν: true, genuine; (adv.) ἐτῶς, truly
κἦν: καὶ ἦν
σῶς σῶς σῶν: (adj.) safe and sound, alive and well
μετέρχομαι: come or go among 40
ηνιδιην probably = τὴν ἰδίην though the noun it is modifying is uncertain.
Διονυσιάς-άδος: (fem. adj.) of Dionysus, here referring to the island Naxos
χἠ: καὶ ἡ
εὐορκέω: swear truly, take a true oath, keep one's oath by
ἧλιξ -ικος, ὁ/ἡ: companions of the same age
ἀείδω: to sing; impf. ᾖδον
ὑμέναιος -ου, ὁ: wedding or bridal song
ἀναβάλλω: throw up; (mid.) put off, delay
τημοῦτος: then, thereupon (= τῆμος)
μίτρη -ης, ἡ: a belt or girdle (Ep. and Ion. of μίτρα -ας, ἡ) 45
ἅπτω ἅψω ἥψα: fasten; (middle) grasp, touch, take hold of; ἥψαο, aor ind mid 2nd sg [epic]
σφυρόν -οῦ, τό: the ankle
Ἰφίκλειος -α -ον: (adj.) of Iphicles, the son of Phylacus, a famous runner mentioned by Homer and Hesiod
ἐπιτρέχω: run upon
ἄσταχυς -υος, ὁ: ear of wheat
κτεατίζω: to get, gain, win; ἐκτεάτιστο is 3rd singular pluperfect indicative middle
Κελαινίτης -ου, ὁ: from Celaenae, an ancient city in Phrygia
Μίδης -εω, ὁ: Midas, legendary king of Phrygia who was known for his wealth (Ion. of Μίδας, -ου or -α, ὁ)
ψῆφος -ου, ἡ: vote, judgement, opnion
ἐπιμάρτυς -υρος, ὁ: witness (= ἐπιμάρτυρος -ου, ὁ)
νῆις -ιδος: (adj.) unpracticed, ignorant, unknowing
νέομαι: go, come, go back 50
φῦλον -ου, τό: race, tribe, class
περίτιμος -ον: much honored, much revered (= πολύτιμος)
ναιετάω: to dwell
ἵμερος -ου, ὁ: longing, desire, love
κλύω: hear
ἀρχαῖος -α -ον: ancient, old
νῆσος νήσου, ἡ: island 55
μνήμη -ης, ἡ: a remembrance, memory, record
κατατίθημι: place, put or lay down
μυθολόγος -ον: mythological, narrative
ναίω: to dwell, abide
Κωρύκιος -α -ον: Corycian, epithet of the nymphs who lived in a cave on Mt. Parnassus
Παρνησσός -οῦ, ὁ: Mt. Parnassus, a mountain in central Greece near Delphi, sacred to Apollo (Ion. for Παρνασσός)
λίς, ὁ: lion (mostly used in the nominative; Ep. of λέων, -οντος, ὁ)
Ὑδροῦσσα -ας, ἡ: Hydroussa, an ancient name for Ceos
Κυρήνη -ης, ἡ: Cyrene, a Greek city in Libya
Καρύαι -ῶν, αἱ: Caryae, a place in Laconia with a famous temple of Artemis
Ἀλαλάξιος -ου, ὁ: Alalaxios, epithet of Zeus as a war god, also used of Ares 60
σάλπιγξ -ιγγος, ἡ: a war trumpet
ἱερά -ῶν, τά: sacrificial offerings, victims (Ion. ἱρά)
βοή -ῆς, ἡ: loud cry, shout; the sound of musical instruments
Κάρ, gen. Κᾱρός, pl. Κᾶρες: Carian, someone from Caria in Asia Minor
ὁμοῦ: together; (+ dat.) together with, along with
Λέλεγες -ων, οἱ: Leleges, a tribe on the southwest coast of Asia Minor
μεταβάλλω: change, alter
Μελίη -ης, ἡ: Melia, a common name for tree nymphs (Ep. for Μελία -ας, ἡ)
ἶνις, ὁ: son (indecl.)
ὕβρις -εως, ἡ: insolence
κεραύνιος -α -ον: of or by a thunderbolt
γόης -ητος, ὁ: one who howls out enchantments, sorcerer
Τελχίν -ῖνος, ὁ: a Telchine, one of the Telchines; first inhabitants of Crete, first workers of metal 65
μάκαρ, gen. -αρος: (adj.) blessed, happy
ἀλέγω: to trouble oneself, have a care for, pay attention to (+ gen.)
ἠλεός -ή -όν: distraught, crazed; (neuter plural as adv.) foolishly
Δημώναξ -ακτος, ὁ: Demonax, a king of the Telchines
ἐντίθημι: to put in
δέλτος -ου, ἡ: writing tablet
γρηῦς γρηός, ἡ: οld woman (Ion. for γραῦς γρᾱός, ἡ)
Μακελώ -ώνης(?), ἡ: Macelo, prob. Demonax's wife
Δεξιθέη -ης, ἡ: Dexithea (Ep. for Δεξιθέα -ας, ἡ)
ἀνατρέπω: overturn, upset, overthrow, ruin
εἵνεκα: Ep., Ion., and poet. of ἕνεκα
ἀλιτρός -όν: sinful, sinning
ἀσκηθής -ές: unhurt, unharmed, unscathed
τειχίζω: to build 70
Μεγακλῆς -έους, ὁ: Megacles
Κάρθαια -ᾱς, ἡ: Carthaea, a town on Ceos
Χρυσώ -οῦς, ἡ: Chryso
Εὔπυλος -ου, ὁ: Eupylus
ἡμιθέα -ας, ἡ: demi-goddess
εὔκρηνος -ον: well-watered, well-supplied with fountains
πτολίεθρον -ου, τό: town, city, citadel
Ἀκαῖος -ου(?), ὁ: Acaeus (this name is not attested elsewhere)
Ποιῆσσα or Ποιήεσσα -ας, ἡ: Poeessa, a town on Ceos
Χάριτες Χαρίτων, αἱ: the Graces, handmaids of Aphrodite
ἵδρυμα -ατος, τό: establishment, foundation; temple, shrine
εὐπλόκαμος -ον: with beautiful tresses, fair-haired
ἄστυρον -ου, τό: a small town (dim. of ἄστυ)
Ἄφραστος -ου, ὁ: Aphrastus
Κορήσιος or Κορησσός -ου, ἡ: Coresus, the harbor of Iulis
συγκεράννυμι: mix together, comingle 75
ἔρως ἔρωτος, ὁ: love
πρέσβυς -εως, ὁ: old man; elder; ambassador
ἐτητυμία -ας, ἡ: truth
μέλω: (poet.) be a concern to (+ dat. of person); (poet.) take care of, care for (+ gen. or dat.)
τρέχω, fut. δραμοῦμαι or θρέξομαι, aor. ἔδραμον or ἔθρεξα: to run; move quickly
Καλλῐόπη -ης, ἡ: Calliope, the beautiful-voiced, name of the Epic Muse; ἡμετέρη Κ. my Muse, i.e., my poetry
scholia
Fr. 75a Harder (=Diegesis Z 1-7 p.71 Pf.) P.Mil.Vogl. I 18 col. Z 1-7 [image], Trismegistos 59371
]ς παρθένου ἐκ
Κυδί]ππης μήλῳ καλ-
λίστῳ . . . . . . . . . .‘μὰ τὴ]ν Ἄρτεμιν, Ἀκον-
τίῳ γαμοῦμαι’ . . . . . . . .].σενηδεηδε
5 ]νετο• ὡς δε.ε
]ηθει[. . .]ιν. .ρω
].γαμ[
(about 35 verses missing)
...I swear to Artemis that I shall marry Acontius...
translation
Fr. 67
Eros himself instructed Acontius in the art (of love),
when the boy burned for the beautiful maiden Cydippe—
for Acontius was not very cunning—so he could (win)
the title of husband all through his life.
He came, o lord of Cynthos, from Ioulis and she from Naxos5
to attend your sacrifice of oxen at Delos,
he sprung from the family of Euxantius, she of Promethus,
both of them shining stars among the islanders.
Many mothers prayed that little Cydippe
would a bride for their sons, to be paid for with dowry of horned oxen.10
For no other girl went to the watery spring of hairy old
Silenus with a face more like the dawn,
nor did [another girl] put down her graceful feet
in the dance for the sleeping Ariadne...
Fr. 68
and the boy was noticed by lovers when he would go
to school or to the bath
Fr. 69
and of those loving Acontius, many wine-drinkers threw to the ground
the dregs from their cups in the Sicilian manner.
Fr. 70
but, from the bow of another,
the archer himself feeling the arrow's point
Fr. 72
therefore he went to the countryside on all pretexts
Fr. 73
but you may bear so many letters, cut into your bark,
as will tell that Cydippe is beautiful
Fr. 74
shameless I, why did I place on you this fear?
Fr. 75
and already the girl had slept with a boy,
as there was a law that ordered the bride to lie before
the wedding with a male child who has both parents living.
For they say that once upon a time Hera—dog, dog, restrain yourself, impudent
soul. You will sing even what is against divine law to sing; you are5
very lucky that you did not see the rites of the dread goddess,
because otherwise you would have blurted out that information too.
Much knowledge is truly a difficult evil for whoever does not have
command of his tongue: this man, in truth, is a child with a knife.
At break of (the next) day the oxen were going to rage 10
seeing the sharp sacrificial knife in the water;
but in the evening an evil pallor seized her, and the illness (epilepsy)
came which we send off to the wild goats (as a magical treatment)
and mistakenly call "holy"; that grievous illness wasted
away the girl even to the doors of the house of Hades.15
A second time the marriage bed was spread; a second time
the girl was sick for seven months with a quartan fever.
A third time they turned their thoughts to marriage; a third
time again a deadly chill settled on Cydippe.
Her father did not wait a fourth time...20
Phoebus; and (Apollo) spoke this word at night;
"A heavy oath sworn to Artemis frustrates the marriage for your child;
for my sister was not troubling Lygdamis then,
nor was she plaiting rushes in the temple at Amyclae,
nor washing off the dirt after the hunt in the river Parthenius,25
but she was at home on Delos when your daughter swore
to have Acontius—no other—as her bridegroom.
But, Ceyx, if you wish to make me your counsellor
... you will fulfill your daughter's oath;
for I tell you, in the person of Acontius you will not be mixing lead with silver30
but electrum with shining gold.
You, the father of the bride, are a descendant of Codrus; he, the Cean
bridegroom, springs from the priests of Zeus Aristaeus the Icmian,
whose job it is to placate difficult Maera
on the mountain tops when she rises35
and to ask from Zeus the wind by which
numerous quails are driven into the linen nets."
So spoke the god. Her father then went back to Naxos and asked
the girl herself, and she revealed the whole story truthfully
and was well again. And the rest, Acontius, it was your task40
... to go to Dionysus' island [to fetch your wife?].
And the oath by the goddess was kept, and at once the girl's
friends of like age sang the wedding songs without delay.
I do not think, Acontius, that you would have
traded that night in which you touched her maiden's girdle,45
not for the ankle of Iphicles who ran on the ears of corn,
nor for the possessions of Midas of Celaenae.
Witnesses of my judgement will be
all those who are not ignorant of the stern god.
From this marriage a great name was destined to come,50
for your tribe, the Acontiads,
still dwells widely and is much honored in Iulis.
Cean, we heard about this love of yours
from ancient Xenomedes, who once set down
a complete mythological history of the island,55
beginning with how it was inhabited by the Corycian nymphs,
whom a big lion chased from Mt. Parnassus
(and therefore they called it Hydroussa); and how Cyrene's
...lived in Caryae;
and how the people settled on it whose offerings Zeus60
Alalaxios always accepts at the sound of the trumpets—
the Carians together with the Leleges; and how Ceos,
the son of Phoebus and Melia, caused it to change its name.
In his tablets the old man put hubris and death by thunderbolt—
those sorcerers, the Telchines and Demonax, who65
foolishly did not care about the blessed gods;
and the old woman Macelo, the mother of Dexithea,
the only ones whom the gods left unscathed, when they overthrew
the island because of its sinful hubris.
And (he told) how, of the four towns, Megacles built Carthaea,70
while Eupylus, the son of Chryso the demi-goddess,
built the well-watered city of Iulis, and Acaeus built
Poeessa, the shrine of the fairhaired Charites,
and Aphrastus built the town of Coresus; and he told, Cean,
amongst these matters, about your passionate love, 75
the old man dedicated to the truth, and from there the
story of the boy made its way into our poetry.