§ i  These explanations of Lycophron's deliberately obscure allusions are, even when misguided, a rich source of otherwise lost mythic versions. Variant names are not necessarily to be trusted. The many repetitions reflect parallel comments in various manuscripts, and also glosses to Lycophron drawn from lexica compiled in late antiquity. A few repetitions have been deleted for readability. More should have been.

§ intro.1  ON LYCOPHRON'S COMMENTARY BY ISAAC THE GRAMMARIAN TZETZES.
This work of the song-basher Lycophron, was previously a blank book, its sights invisible. But now, through the craft of Hermes, Isaac Tzetzes has made it visible, untying the well-tangled knots.

§ intro.5  Those intending to begin the study of poetic books should first understand the differences among poets, and then plunge into their works, knowing what kind of poets' books they are dealing with. The term “poet,” used without specification, is a general term divisible into several categories: the poet par excellence, referred to without further specification, the lyric poet, the dithyrambic poet, the iambic poet, the tragic, the satiric, the comic, the elegiac poet, the epigrammatic (and anathematic) poet, the hymnodist, the song-writer (also called the singer), the epithalamium writer, the monodist, and countless others which are too many and tiresome to mention, even though I have precise knowledge of them. I will discuss the distinguishing features and characteristics of the aforementioned poets.

§ intro.15  Now, the four distinguishing features of those who are called preeminent poets are these: the use of the heroic meter, allegorical myth, ancient history, and a grand style of speech, without which they would be called epic poets. Five famous poets have arisen: Homer, Hesiod, Panyassis, Antimachus, and Peisander. As for the newer poets, there are as many “as leaves and flowers come into bloom in season”. These are the distinguishing features of those called preeminent poets, while the characteristics of lyric poets are their songs sung to the lyre and the presence of a standing chorus of fifty men arranged in a circle, who also received a bull as a gift. This is also common to the dithyrambic poets. But the dithyrambic poets had something more in their favor compared to the lyric poets. They composed intricate hymns dedicated to Dionysus and received tripods as a reward, hence they were called “dithyrambs” after Dionysus who passed through two doors, from the womb of Semele and the thigh of Zeus. The famous lyric poets were ten: Stesichorus, Bacchylides, Ibycus, Anacreon, Pindar, Simonides, Alcman, Alcaeus, Sappho, and Corinna. The famous dithyrambic poet was Philoxenus of Cythera. The dithyrambic dance in a circle was first established in Corinth by Arion of Methymna, then secondly by Lassus of Hermione, son of Chaurinus.

§ intro.41  The distinguishing characteristic of iambic poets is that they use invective through iambs or another kind of meter sarcastically. Famous iambic poets were Ananias, Archilochus, and Hipponax. For tragic, satyr, and comic poets, the commonality is to have the chorus set up in a square formation and to partake in new wine, either grape juice or wine, and to have their plays spoken and performed mimetically on the stage. The difference between them was that comedy was filled with laughter and jest, and had fifty dancers, while tragedy and satyr plays both had twelve dancers, but they differed from each other, in that tragedy contains only laments and lamentations, whereas the satyr play blends cheerfulness with the dirges and stops the tears leading to joy. In this regard, comedy and tragedy also differ because tragedy undoes life, whereas comedy puts it together. And it was called comedy perhaps because it was found during the time of festivity (koma), that is, during sleep, or because it was in the komai, namely in the back-alleys of the city, or because it was in the komai, that is in very large villages, or because it was found in the komai and places of Dionysus. As for tragedy, it gets its name from the “tragon” goat or “triga” that is, new wine or from the grape-must “triga” with which the faces of the actors were anointed originally; or because they stood in a tetragonal manner, it was called tetragodia or because they have rough (tracheia) songs, hence trachodia and tragoedia. The “satyr drama” comes from the satyrs who found it or the farmers and low-class people. The famous tragic poets are Aeschylus, Sophocles, Euripides, Arion, Thespis, Phrynichus, Ion, Achaius and many other young ones. The active comic poets are, for example, Aristophanes, Cratinus, Plato, Eupolis, Pherecrates and others, young ones like Menander, Philemon, Philistion and many more, the satirical one is Pratinas.

§ intro.69  So much for tragic, satyr and comic poets, elegiac poets are known for having composed laments and wailings in elegiac meter primarily for the deceased, but also in a different meter. Poets of elegies include Callimachus, Mimnermus, Philitas. The characteristics of epigram writers and of those who write dedicatory inscriptions include the practice of writing inscriptions on statues and on the dedicatory offerings in the temples, and on other such things, as Homer did in the given case of this bowl from the sons of the Medes, which he dedicated to Apollo at Delphi, inscribing it thus, 'Lord Phoebus, receiving this gift, Homer gave it to you for joyous occasions, may you grant me glorious renown' (Cert. Hes. 260 R).

§ intro.83  Epigrammatists include the ancient Simonides, whom Herodotus mentions, the younger Alcaeus, who lived during the time of Vespasian and Titus of Rome, Athenaeus, Proclus, Palladas, Agathias, and countless others. Hymn-writing poets, those who write hymns to the gods, include the ancient Orpheus, Homer, Hesiod, Asclepiades, and others. Orpheus writes, apart from the astrological, the incantational, the magical, and other such things, hymns to Zeus and the rest thus, 'Zeus was first born, Zeus the last, the lightning-bearer, Zeus the head, Zeus the middle, from Zeus all things are made.' (Orph. fr. 46). And Homer, 'I will remember, nor will I forget, far-shooting Apollo' (h. Ap. II 1). And the rest likewise, lest I be long-winded; for I am not ignorant of their works and those of many others.

§ intro.95  Signs of lyric poets and singers include the writing of songs and odes to music and lyre and barbiton and kithara and every musical instrument that is played, such as the poets, as Demetrius of Phalerum writes, Automedes, and Demodocus and Lairis [or Chairis] the Corcyreans, and Phemius the Ithacan and the rest, whom the Phalerean writes; for I am not ignorant myself. Poets who write epithalamiums, those who wrote praises for the bridegrooms in weddings, such as Agamestor the Pharsalian and others and Hesiod himself, writing an epithalamium for Peleus and Thetis, 'Thrice blessed, son of Aeacus, and four times fortunate Peleus, who ascend the sacred bed in these halls' (Hes. fr. 81 7). They call Monodists those poets who write funeral odes in a single character, and by extension, those who narrate the entire plot in a single character, as Lycophron does now in this Alexandra; for he presents the servant alone narrating the entire plot. For elsewhere, this Lycophron is a tragic poet, having written 24 or 26 tragic dramas. But since we have examined and accurately stated things about the poets, it is fitting to speak also about this monodist Lycophron.

§ genus  The lineage of Lycophron. This Lycophron was by birth a Chalcidian, the son of Socles or Lycus the historian, according to some. He was one of the Pleiades, poets who were called so because they were seven like the Pleiades; their names were Theocritus, who wrote the bucolic poems, Aratus, who wrote the Phaenomena and other works, Nicander of Colophon or Apollonius, who wrote the Argonautica, Philicus, Homer the Young Tragic Poet — for there is another Homer, whom I consider contemporary with Hesiod, even if they attribute the works of the old Homer to him — Andromachus of Byzantium, who wrote 27 dramas, and this Lycophron, and others who, not knowing any others, say they were of the Pleiades. These men lived in the times of Ptolemy Philadelphus and Berenice, who were both children of Ptolemy son of Lagus and Berenice, the daughter of Antigonus. At that time, Lycophron was not so much renowned for his poetry as for his anagrams, such as saying that Ptolemy is derived from honey, and that Arsinoe is the violet of Hera, and other such things similar to these. This Lycophron, to please the young men who loved reading, published this present book, which is full of histories; for he writes about everything from Hercules and the Alexander of Macedon and even later, and at the end of the book he goes back and briefly mentions the abduction of Io by the Phoenicians, from which the war between the barbarians and the Greeks broke out.

§ hypo1  The plot is as follows: Priam, the son of Laomedon and Leucippe, by Hecuba, the daughter of Dymas or Cisseus, has twin children, Cassandra, also known as Alexandra, and Helenus, whom they brought to the temple of Thymbraean Helios Apollo, and they celebrated their birthdays there. After feasting and reveling all day in the temple, they returned to the city and the palace in the evening, leaving the children in the temple, according to some out of forgetfulness, but according to me, intentionally, as they were accustomed to do this to see what kind of people the children would turn out to be. So, Priam and his people did this with the aforementioned children. The next day, when they went to the temple, they found two snakes coiled around the children and cleaning their sense organs, but not harming them. Apollo, being a prophet and seer, in the aforementioned sanctuary of Helios, said that the children would become seers, and he taught them the art of prophecy as they grew. He promised Cassandra that if she would be with him, he would make her the best seer. But when she refused to do this, that prophet Apollo proclaimed that Cassandra is not a seer, but raves and speaks like a madwoman. Therefore, her father confined her in a rocky dwelling, so that she would not seem to the Trojans to be mad and be ridiculed. He ordered a “wheel” or messenger standing there and listening to her to report to him.

§ hypo50  This messenger, alone and in person, tells Priam in detail everything that Cassandra has said, telling him: I will tell you, Priam, truthfully about everything that Cassandra has said, as much as I myself remember and my memory has not slipped. Or thus: I will tell you everything, Priam, about what you ask, from the very first word that Cassandra began to speak, until the end. But if the story becomes long or if my speech becomes long, do not be weary of listening and become angry because of this, but forgive or be patient with me speaking at length, because Cassandra did not open her mouth quietly as she did at first, but now she has opened it, newly made, varied, but bringing forth a great cry from her mouth, mixed about things that have happened and things that are about to happen, she brought forth from her prophetic lips. From all these things that Cassandra has said, listen to and learn what I have in my soul and will remember, O king, and turning these things over in your mind, follow the difficult words of Cassandra's prophecies, investigating where the true and clear path leads you by its tracks; for she said many things, not being quiet.

§ hypo72  And indeed, you listen, and I begin to speak: The day was already beginning to dawn from Oceanus, and the sailors with Alexander, having loosened the land-ties and having drawn up the anchors and having spread the sails, were beating the sea with their oars, and they were sailing there, a northern wind blowing, from the Calydnian islands, which are Trojan islands. But Cassandra, from her high rocky chamber, begins to lament the things concerning Troy in this way.

§ hypo78  But these things have been sufficiently said, let us also speak about the title: why was the present poem titled “Lycophron's Alexandra”? To distinguish it from the rest of Lycophron's writings; for I have said that he composed 64 or 65 tragic dramas. Cassandra is said to be derived from the word 'kasin' meaning 'manly' and 'Hector' is written in Aeolic with two 's'. Alexandra either comes from 'alyxai' meaning 'to ward off' and 'to escape' the company of men, or from 'alexein' meaning 'to help' and 'to assist' men or people through her prophecies. These things are also trivial, but they must be written for some fools who are puzzled by such nonsense. Why is he called Lycophron? Because he speaks in riddles and cunningly; for wolves (lykos) are cunning.

§ hypoth.1  It is known that the servant accompanying Cassandra was this Lycophron, Priam's secretary, who was ordered by Priam to listen to what was said to Cassandra; for Cassandra was Priam's daughter. Cassandra, who prophesied the truth and was disbelieved due to Apollo's wrath, was assigned a servant by her father to listen to her prophecies, so that he could write them down and report them to him. The poem contains prophecies and the history from Heracles to the beginning of the Romans, with various other histories intertwined. It should be understood that, according to the external hypothesis, Priam asked the messenger about what Cassandra was saying, and he narrated everything from the beginning. Priam seems to be predicting. The story is as follows: Apollo, in love with Cassandra, pursued her. She, being caught by him, asked him to give her the gift of prophecy, promising marriage; but when the god offered her marriage, she deceived him, which is why the angry god did not take away the gift of prophecy, as it was a divine gift, but made her disbelieved when she prophesied the truth and considered as mad.

§ 1  “I will tell you what you ask me”: there are three types of elision, simple and four compound; simple are elision, blending, and contraction, compound are elision and blending, elision and contraction, blending and contraction, elision, blending, and contraction. Simple elision is like “not so, not so”, blending is like “I did, I will do” and contraction is like “child, child”, compound are like elision and blending as “I too, I too”, elision and contraction as “I'm not in pain”, blending and contraction as “the shepherd” instead of “the shepherd”, elision, blending, and contraction as “then and then” and “the shepherds” instead of “the shepherds”. “I will tell”: this figure and the poetic style is a paraphrase, because what is not shown above, is shown paraphrased from the existing writing. For example, Priam does not appear to be asking here, but from the “I will tell” you it is clear that he asked before. This style, as I said, and the figure is called paraphrase. Those who try to obelize the prologue seem to me to have ignored the poetic styles. “Everything”: what everything? These things that I remember hearing from Cassandra. “Truly” truly from the 'ne' negative particle and the tremble I fear; for those who tell the truth do not fear condemnation as those who lie. “I will tell everything”: this is given in three ways; I will tell you truly, O Priam, what you ask me ... either then the dissolution of the elision must be thus† “but tell or what you ask me” what you did not even know to ask “or what you ask me” as Priam asked before according to the silence as Aristophanes “if I am not Prometheus, I lie in everything else” (fr. 624 Dind.). “What you ask me”: “what you ask me” is said in three ways. The “me” is antithesis instead of to me. And the poets lighten the long vowels and 'i' and 'n' and other such two letters as “how soft” (Hes. Θ 3) instead of how. It is composed, as I said, in three ways “what you ask me” either you ask, “or what you do not ask” by elision or it must be marked to “truly” and from another beginning say “but tell” either asking and hearing learn. The servant is the one who calculates for Priam. The prologue is thrown out by some; for Priam does not appear to be asking anything.

§ 2  “Let it be lengthened”; let it be long, and in Ionic let it be lengthened, and it will squeeze out the 'r' in Aeolic let it be lengthened.

§ 3  “Quiet girl” the quietest; for silence is fitting for women, not only for virgins, as Sophocles says “Woman, silence brings adornment to women” (Ai. 293). ? Otherwise. These things are twofold; either thus “for the girl is not quiet” and you punctuate here or thus “for the girl is not quiet; for not being quiet before” she “unleashed her mouth” of the varied “oracles”. ss 5 Otherwise. These things are twofold; either thus “for the girl is not quiet” and you punctuate here or thus “for the girl is not quiet, she unleashed” either she stopped from the “oracles the versatile mouth as before”. “Quiet” is a misuse instead of quietly and cheerfully. cf. 6 16 “Versatile” because of the erudition of the oracles or because of the riddles as if speaking enigmatically like the Sphinx.

§ 4  “She unleashed oracles”; the following .... “She unleashed the versatile mouth of oracles”; for she prophesied many things. Or thus; “for” by nature “the quiet girl”, but being prevented by the prophecies from being quiet, she “unleashed as before the versatile mouth”. “Versatile” because of the multitude of oracles. Or varied because she was a prophetess and a musician. “Versatile” the varied from the old Aeolus being versatile as the Daedalus from the statue-maker Daedalus “versatile” but “mouth” he said because of the variety and turn of her oracles. Homer uses “versatile” for the fastest as in “Hector of the gleaming helmet”, but this one for the varied. “Mouth” from the cutting of the food.

§ 5  “Infinite” unfulfilled, much. Eg. (EM 156 51). “Infinite” much, unattended, from the verb to follow or to partake, which one cannot partake and understand or which one cannot follow because of the multitude of things said. “She poured”; the expression is figurative and metaphorical, from the pouring of waters.

§ 6  “Eating laurel leaves”; seers are accustomed to eating laurel leaves. “Eating laurel leaves” is a form of divination or “eating laurel leaves” or of seers or diviners from their throats. They mock that the seers, eating laurel leaves, prophesied so that the god, delighted by the sight and smell, would give them divine prophecies. But the story will make it clear to us: Ladon, the river in Arcadia, having mingled with Earth, fathered a child named Daphne, very beautiful in appearance. Apollo, having fallen in love with her, pursued her. She, about to be caught, prayed to her mother Earth, who, opening up, received her. Earth, to console Apollo, gave him a plant named after the girl, which is also called laurel. It is evergreen and never withers, since the girl remained untouched by Apollo. Apollo, having woven a wreath from the leaves of the plant, crowned himself because of his love for the girl of the same name. Hence, the crowns in the temple of Apollo were made of laurel. Hence, they mock that the seers also ate laurel for the joy of Apollo. And these are the ridiculous and mythical things, but the truth is this: the oracles and seers, wearing laurel wreaths, as the plant is evergreen and wards off evil, thus speak the oracles to those who need them, and receiving something from them, and thus being nourished, were put into the myth that they eat laurel, either from being crowned with laurel and speaking the oracles, they have their nourishment. “To prophesy” means to divine. “He prophesied” from Phoebus Apollo.

§ 7  “Of the dark Sphinx” because of the murders or the riddles. This Sphinx was the daughter of Laius, having the appearance of a lion in front, and a human in the back. Appearing to the locals, she spoke such a riddle: the Sphinx is said to have the appearance of a lion in front, a human in the back, the wings of a griffin, the claws of an eagle, and such monsters. But the truth is this: she was a bandit around Moabe, a region of Thebes and the Phician mountain, and she killed those who passed by. Whoever could solve her riddle, she would set free. It is also superfluous and excessive to speak the riddle as it is clear to all: if someone wants to learn it not knowing, it is this: “There is a two-footed and four-footed creature on earth, of which there is one form, and three-footed; but it changes its nature only, as many as creep on the earth and fly in the air and in the sea. But when it walks with the most feet, then its speed is slowest in its limbs.” To which they answered that this riddle signifies a human; for when a child is born, it walks on all fours, growing up it walks on two feet, and growing old on three, because it walks with a stick. They indeed mythologized her as a lioness because of the murderousness, having eagle's claws because of the rapacity, and griffin's wings because those who were robbing with her ran around quickly and killed the travelers. This Sphinx was killed by Oedipus, who came with others as if needing to rob her, and having put her body on a mule, he brought it down to Thebes and showed it to the Thebans, and he received the kingdom as a gift and his mother as a wife, unknowingly.

§ 7bis  Of the 'black' one, which is nameless and dark due to the riddles. He compares Cassandra to the Sphinx because her prophecies are enigmatic. 5 They say the Sphinx is the daughter of Laius.

§ 8  “Assa” and “atta” instead of “hatina” are two parts of speech that are roughened, and “atta” instead of “tina” they say (EM 167 35) that it is simplified. But to me, this also seems to be roughened, and “atta” instead of “tropheu” I say is simplified. “Thymo” from the sacrifice of blood, thymos and thumos.

§ 9  “Klyois” instead of “kluthi” in Attic, the optative instead of the imperative. “Onax” instead of “anax” is sharpened in Doric; for the Dorians turn the 'a' into 'o' greatly, saying “onthropon” for “anthropon” and the like. So also “anax” becomes “onax”. But if it is an Attic contraction instead of “o anax”, it is drawn out because of the 'o' of the vocative. It also has a small acute accent of “anax” and into the 'n' a simple one of the crushed 'a'. It is properly to measure by the number of e as the ancients did. To send properly is to measure according to e e, but now “pempazon” instead of “analogizomenos” lies and the voice is Aeolian. To send back metaphorically is to measure and calculate. Eust. Il. I 112 1. “With a dense mind” very wise “go” go, go through; the word is metaphorical instead of “understand”; “difficult to speak” difficult, terrible “of riddles”; he calls the oracles of Cassandra “riddles”; “winding paths” exploring roads. And here metaphorically he says “paths” and roads are the impulse of Cassandra's words “or songs”; for a path is a road, a song is a song.

§ 11  “Where there is an easy path”; he very rhetorically kept the turn and as if on a road he says “path” and “guide” the investigation and learning of Cassandra's words.

§ 12  “On the right path”. For this, he says, is the path that finds what is in darkness and unseen. “Easy path” a well-known road “on the right path” with a straightforward journey “guides in the dark” reveals and clarifies the terrible and difficult to understand. But “guides” was transferred from the hunters. For the dogs follow the tracks of the beasts in the hunts. Some, however, read it as an imperative. That is, wherever there is an easy path or road that leads you clearly.

§ 13  “Having split the myrtle” he said antistrophically; for he had to say “I, having split the top of the valve's myrtle” instead of having torn. He has moved to another turn, considering and equestrian contests and says "I" but the “top” that is the first “valve” the starting gate the barrier “having split” and opened through the “myrtle” that is rope I ascend to the “exits” and roads of the oblique sayings of Cassandra.

§ 14  “I go up obliquely” that is, I ascend and begin to speak the oblique oracles of this prophecy. This figure of speech is rhetorical, and it is called proanaphonema, promise, preparation, establishment, attention, and prologue; for it announces, promises, and prepares that it will write the narrative of the poem in an oblique, enigmatic, and difficult manner. For this reason, it intends to imitate Cassandra, as she spoke obliquely and crookedly. For the orator and poet must imitate the characters of the persons proposed, and not be unrefined like Euripides, who sometimes introduces barbarian women philosophizing, slaves contradicting their masters harshly, and kings begging with baskets or cloaks, which would not happen; for who would not be ashamed of a king holding a basket and seeking bread after the overthrow of his kingdom? Or who, seeing his former fortune, would not honor him again even in this state? Euripides, indeed, says many such things, and therefore he is blamed in these matters as not preserving the character of the characters. The greater thing is that he often says things contrary to himself.

§ 15  “Having struck the first sting” the “first sting” and exit and beginning and the prologue “having struck” applauding, that is, starting to run with the words as winged and fast “runner”. Sting is called the starting point and the beginning of the race from the sting, I arouse and wound; for in the starting point of the horse races, the bystanders spur the horses with iron goads, so that they might jump out more sharply from the blow, but the footmen they spur with words and exhort and they themselves alone spur themselves into the race. And so the starting point is called a sting; but the turning post is called a sting from the nod, I will nod, having nodded and a sting; for they nod around the turning post and bend. Now the beginning. Or the turning post and the starting point from where the runners are released.

§ 16  “It was dawn”; it was day, he says, when Alexander sailed away from the lands of Troy and immediately, says Cassandra, began to speak. Here begins the narrative and he says: Day indeed already was flying over Phegion Mountain of the Ocean, being carried by the Pegasus horse, leaving your brother Tithonus around Kerne, which is an island of the Ocean. Dawn signifies four things: the time from morning until lunch and the whole day, the day and night, and more generally the very name of Dawn and Day, which the mythographers said was a bodily goddess as in “Dawn from the bed” (Iliad 1) and the distance from sunrise to midday of the sun as in “while it was dawn and the sacred day grew” (Iliad 8 66) and the interval of night and day as in “this is the twelfth dawn for me, since I came to Ilium” (Iliad 21 80). But Fig Mountain is a mountain around the Ocean having oaks or oak trees. Fig Mountain — a mountain that had many oaks. Eust. Il. 141 33 but the fig is the oak from the fig; for before the discovery of bread, people ate acorns and tree-tops instead of fruit. “Peak” (pagos) but a cape.

§ 17  “The swift is strong when it flies high and breathes into the head.” Overpowered means “surpassed”. “On the wings of Pegasus”; Homer speaks of the horses of Day, Lampus and Phaethon (ψ 246), but this one says he is carried by Pegasus. “On the wings of Pegasus” is a periphrasis for Pegasus. Homer, writing wisely and allegorically, speaks of the horses of Day as Lampus and Phaethon, but the young ones introduce her mythically as being carried by Pegasus, just like Lycophron. This Pegasus, the mythical horse, is said to have been born in this way: Perseus, sent to the Gorgons by the command of Athena, bypassed the immortal Stheno and Euryale, but beheaded Medusa. From her neck sprang this Pegasus, a winged horse, and Chrysaor, a man wielding a golden sword. Bellerophon, a Corinthian also called Hipponous, a man from Phrygia, unwillingly killed some Corinthian named Belleros or else his own brother Heliades or Peirene or Alcimenes, and went to Argos to be purified by Proetus. Anteia, also called Stheneboea, the wife of Proetus, fell passionately in love with Bellerophon. When he refused to sleep with her, she slandered him to Proetus, claiming he had tried to seduce her. Proetus did not want to kill him with his own hands, according to an old custom that forbade those who had eaten together from killing each other, unless it happened unintentionally. For this reason, Proetus did not want to kill Bellerophon, but sent him to Lycia to his father-in-law Iobates, giving him a letter containing Anteia's slander. Iobates likewise entertained him for nine days, and on the tenth day, after reading the letter and finding that he too could not kill him because they had eaten together, he ordered him to go and fight the Chimera, then the Solymi, then the Amazons. The gods sent him a winged horse, which they call Pegasus, and riding on it, he killed the Chimera by attaching lead to his spear and thrusting it into her fire-breathing mouth, where the heat melted the lead and killed her. For he had been warned by someone to beware of the Chimera's fire, as Lysias the orator says (fr.r. 101) In a mythical manner. Thus, he killed her, and the Solymi and the Amazons in war. On his return, he was about to be killed in an ambush by the Lycians. But when he also killed those who ambushed him, Iobates made him his son-in-law, giving him his daughter Philonoe, and on his death, left him his kingdom. Bellerophon, they say, elated by his successes, wanted to patrol the sky on Pegasus. But Zeus, by sending a gadfly to this horse, persuaded Bellerophon to fall off his back and threw him to the ground. So, Bellerophon, having fallen around the Aleian plain and wandering blind from the fall, Pegasus was patrolling above and below. Day, therefore, asks this from Zeus, so that, by holding on to him, she may walk her daily cycle. These are the ridiculous and mythical things. Homer, however, says that the horses of Day are Lampus and Phaethon. The horse of Day is the swift movement of the sky, by which it shines and appears. And these are the Homeric things; but we must speak about Perseus and Pegasus and the Gorgons. Perseus is the sun and the swift movement of the sky, and Athena is the air and the fumigation that moves the sky; for it is moved by fumigations. Perseus is said to be from the excessively shaking and rushing. This airy fumigation sends him to the Gorgons, that is, the sea and the system of the wet things called Gorgons because of their stupefaction. For the stupefying thing is a Gorgon. But it sends him to kill Medusa, the most subtle substance, as if it were equal to her. For the whole sea is airy, and its subtlest part changes into air. So, Perseus, or the sun, thus moved by the heavenly motion, does not kill or change or animate Stheno and Euryale, that is, the powerful and long sea stretched out, as if it were immortal, as if it could not be changed, but he only kills Medusa as if she were mortal, striking her with the sword, that is, the most royal and sharp movement, he makes it subtle and animates it. From her beheading, Chrysaor and Pegasus rush from her neck; for when the sun and the air are animated, the head, as I said, and the subtlest and most atmospheric part, it happens that the heavier part, being carried up again, flows down and pours out, which they also call Pegasus because of the downward tendency — for the irrational things are downward — and the subtlest part changes into the more ethereal and even into the fiery part, which they have also called Chrysaor. Therefore, with this Pegasus rising from the water, carried by the movement of the sky and the solar animation, Day, holding on to it, is carried up with it; for the sky is spherical and moves from the east to the west, carrying the sun with it, of which, when the sun is spun into the hemisphere under the earth, it becomes night, but from the sun running from under the sea and the earth into the upper hemisphere, from where it also draws up the said vapors of Pegasus, it makes day. Thus, to us Tzetzes, these myths seem to hold that Day is carried by this Pegasus, not by Bellerophon's. And that one was not a horse - for there is no place where one will find a winged horse - but boarding a ship whose oars happen to be wings, Pegasus is the name, as if through the gushing waters, he destroys the three-headed and fiery Chimera, which is allegorically spoken of: for Chimera was a woman, the daughter of Amisodarus, ruling over the region of Lycia. She had two brothers, Lion and Dragon, who held the invasions of Lycia and also killed those who came by. Therefore, because of their unity, they called these a three-headed beast, and because of their warlike and active nature, fiery-breathing. Bellerophon, having defeated them, throws lead into their mouths, that is, a bridle of slavery. Before, the Lion was waging war, the Dragon from behind, and in the middle was Chimera, being weaker than them. Or else, we should understand Chimera differently, as Homer implies, the Solymi, a warlike tribe, whom he compares to a lion because they fight bravely face to face, and the Amazons, whom he compares to a goat or a chimera because they climb cliffs like goats and live on cliffs, and the ambush of the Lycians against him, which he called a snake because of its secrecy. “With the wings of Pegasus”: instead of saying that the day rose from the hemisphere under the earth and water with the sun from the parts of the eastern Ocean, he said “with the wings of Pegasus”. And the fall of Bellerophon from Pegasus from the sky is this: having been exalted by his heroic deeds, which he accomplished with that ship, he seemed to be a demigod and thought higher than the ether. But when his fate, which Homer calls Zeus, blew against him, suddenly that fortunate, victorious man appeared most unfortunate: for he threw away his children and, as if he had become blind, mourning over the desolation of Lycia, he spent his life, which was called Aleian from his wandering and wandering. Or, having lost his mind and blinded his intellect, he spent his life wandering: for according to Epicharmus, the mind sees, the mind hears, the rest is blind.

§ 18  “Tithonus in the bedchamber”: According to the myth and history, Tithonus was the half-brother of Priam. “Tithonus” is the son of Rhoeo, the daughter of Scamander, while Priam is from Leucippe. Priam was the son of Leucippe, and Tithonus was the son of Rhoeo or Strymo, the daughter of Scamander, both of them were sons of Laomedon. They say that this Tithonus was the husband of Hemera (Day), from whom she bore Memnon and Emathion. Having made Tithonus immortal, she forgot to make him ageless. When he grew so old that he was turned around in a cloak and cradle like a baby, she transformed him into a cicada. And for this reason, they say that Hemera left him in the bedchamber. These things have been said more mythically, but allegorically they should be interpreted as follows: this Tithonus, having married the day and the dawn, had the aforementioned children, and he became so old that he was worn out by old age, sitting in a cloak. They mythologized that Hemera, that is, the balance of the morning parts, took him as a husband and made him immortal, or Hemera and the light loved him, because he had become very old, as I said. Hence, they say he was transformed into a cicada. For cicadas, like snakes, shed their old age. These things have been allegorically interpreted rhetorically; but physically it should be said: Eos is the morning state, and Tithonus is the state of the day, when they set out the goods and the workers go to their jobs. Hence, he is the man of Hemera, because the manly and laborious things happen in it, not as in the night the feminine and restful things. Thus, as I said, the day is Tithonus, or rather that state of the day, when the goods are set out and the markets are established. He mythically called Tithonus the brother of Priam, wanting to charm the young with stories and myths alone. “In the bedchamber” means in the beds; in the Ionic way, the 'a' was turned into 'η' and the prefixed remains. “Kerne”: Kerne is an Oceanic island, from where the sun seems to rise. Kerne is an island around the Ocean at the eastern end, where Tithonus sleeps with Eos; below is the Phaegion, where the horse Pegasus is harnessed by Hemera, about to cross the earth. The poet presents this horse as winged (Hes. Th. 284).

§ 19  “The double-measure” was said. “Being” the ropes from the sheep I carry, knowing and in the manner of the double-time into double-time and being in the Ionic way. Or the ones from the carrying of a plant or willow; for they used to make ropes from willow before the discovery of hemp. ? “Grone” of a hollow rock from the “gro” the dry and the shake or from the “tro” the bore, trone and grone.

§ 20  “Being” the ropes with which the ship is carried, as if carrying something from the “I will carry” intending to indicate the “I will bring”. For they are carrying things. “Grone” the hollow and eaten or the bored rock. “The grone” being a bored rock and as the ancients say, a certain trone. Eust. Od. I 210 30 (cf. cod. V EM l. l.) from the “tro” the bore or from the “gro” the eat. ib. II 39 11 “Chermados” of rocks. 6 and grone and chermas rock, in which the ropes of the ship are tied to the shore. Chermas primarily the small rock, which someone can knead with their hand and grasp, but now abusively called the large seaside rock of the harbor, against which they tie the ropes of the ships. “Eugalena” the things making the ship calm when it is being tossed, whenever it is tied and stabilized with the anchors.

§ 21  “Sailors were loosening”; the sailors, he says, were loosening the ropes that provide calm from the bored rock. 6 “They were loosening” they were loosening in the manner of the double-time into double-time as the “byblos” biblos Aphrodyte Aphrodite tetraduon tetradion and the like. “And from the earth they were tearing” instead of they were releasing; these are idioms of the Chalcedonians. Choerob. sch. II 64 30 H. The word is Euboean int. lin. Coisl. 345. “From the earth they were tearing” they were pulling up the anchors from the earth; for when they are about to sail, they pull these up from the earth; but the “they were tearing” is said from the “schazo” the open and the cut the making the passage. It is Chalcidian or of the Attic dialect.

§ 22  Hysplex and hystrichis primarily means a whip made from pig bristles, but can be used improperly for any whip or ox-goad. Now he refers to the anchors. The iron is called hysplex by Lycophron, the iron of the ship. Of the starting point. ”The maiden-slaying" up to “the bald maidens” is arranged in order according to the order of the 'a' and 'b' and the rest of the elements. He speaks of the sea around the Hellespont. They tell a myth about Helle that maidens were sacrificed to her. “Maiden-slaying”; Athamas, the son of Aeolus, the son of Hellen, was king of Thebes, married Ino, the daughter of Cadmus, and had two sons, Clearchus, who some call Learchus, and Palaemon, also known as Melicertes. But by Hera's command, he sent away Ino and married Nephele and had two children from her, Hellen and Phrixus. But when he secretly mingled with Ino, Nephele, spying on him, left. Ino, however, regained control of the house and plotted against Nephele's children, and finding some device, she parched the grain so that it would not sprout. And indeed, because of the great barrenness in the land, the Athenians sent sacred officials to Pytho, and Ino suggested to the seers to say some oracle against Phrixus to Athamas, that because of him the grain and the rest of the crops would not grow, because one of Nephele's children needed to be sacrificed to the gods. So when Athamas learned the oracle from the emissaries and was forced, he sent for Phrixus from the fields, wanting to sacrifice him, but as a pretext, he ordered him to bring the most beautiful sheep in the flock for a sacrifice. It is said that when Phrixus arrived with his sister, at the appearance of some demon, the ram spoke in a human voice and announced to him the whole plot and ordered him to sit on its back with his sister, so that they could escape the impending danger. Others say that Nephele snatched up Phrixus and Helle and, receiving a golden-fleeced ram from Hermes, gave it to them, and as they were carried through the air with great force, it happened that Helle, unable to hold on, fell into the sea below and was drowned, and this strait was named after her, the Hellespont; hence he called the sea “maiden-slaying Thetis”. Phryxus then went to the Colchians and there sacrificed the ram to Phyxian Zeus. The skin was nailed by Aeetes in the grove of Ares around an oak tree. Phryxus, having taken Chalciope, the daughter of Aeetes, fathered Argos, Melia, Katis, Phrontis, Soros, and Hellen. Later, Athamas, due to the wrath of Hera because he raised Dionysus as a girl, having received him from Hermes, was deprived of his children from Ino; for he, in madness, shot Learchus with an arrow, and Ino, with Palaemon, also known as Melicertes, threw herself into the sea, and Athamas, having been exiled from Boeotia, received an oracle to live where he would be hosted by wild animals. Wolves, around the place named Athamantia after him, seeing him, fled, leaving behind the meat of the sheep they were eating. There, marrying Themisto, the daughter of Hypseus, he fathered Leukon, Erythros, Schoeneus, Titon. And while the rest of the story is true, the part about the ram is mythologized; for Krios, being a man, a friend to Helle and Phryxus, knowing their plot against them, embarked on a ship with them and was carried along. And Helle, around the Hellespont, either due to illness or falling from the ship, dies, but they arrived at the Colchians and, having gilded the skin of the ram, they sacrifice the ram to Zeus, and a certain man, Drakon, guarded the skin. Thetis is the sea, because she is the cause of good order; for when the water was gathered together at the beginning, the dry land appeared and there was order in the universe.

§ 23  Ioulos: A small many-legged worm climbing up walls, to which he compares the ships of Alexander because of the oars. But I speak of one ship of Alexander and one barbarian boat (97): having four soldiers, it sailed to Greece. Ioulos has four meanings: this worm, the sprouting of the beard, the twisting of the hairs and the hymn, as Eratosthenes says in Hermes “the handmaid of the barley, climbing up the high gate with a torch, sang beautiful songs of the Ioulos. The worm” is the many-legged animal from which, by metaphor, the many-oared ships are called worm-footed from it. Or the worm is a many-legged sea creature, from which the ships are called worm-footed. Foot is from the ground, and this is from the verb to sit. Therefore, the feet of the ship are properly the keels or even the oars. “Fair-eyed” means good-sighted because of the eyes, hence they move the oars while sailing. “With swords” means with oars.

§ 24  “Stork-colored” the ships are due to being whitened with wax. White-haired due to the sails. Phalakrai instead of Idaiai. The area around Phalakra is bare and treeless, hence it got this name. "? Phalakrai" the peaks of Ida, which does not have a living plant due to the snow and the crystal, but has been stripped. And all the stripped mountains were called Phalakrai. Otherwise. A mountain of Troy, since Paris made the ships there and made the place bald. Some say that the wood for the shipbuilding of Alexander's ships was cut from Phalakra, and since then this mountain, having been stripped, was named Phalakra due to being made bald for the construction of the ships by Phereclus. He called the ships “daughters of Phalakra” as they were built from the wood of Phalakra. It should also be known that the mountain Ida has three peaks, Lekton, Gargaros and Phalakra, from which Alexander's ships were built. Idaiai from the surrounding. For there are four peaks of Ida, Phalakra, Lekton, Gargaros, Pergamon.

§ 25  Calydnai are islands and mountains of Troy from someone named Calydnos. “Ptila” are the sails, from the word “tillo” EG 485 50 EM 694 33 “white ptila” are the oars, because the water is whitened by them “ptila” are also the wings from the action of flying? to pluck and cut the air.

§ 26  The ends of the ship, the acrostolia cf. PS 295 “Aphlasta” is an independent word instead of saying 'and aphlasta'. Aphlasta are called the sterns from being easily molded and easily burned or from being aphlasta euphemistically and unburnable, because the sterns of the royal and military ships had gods inscribed on them, which out of piety no one would burn. The sterns of the other ships one could call aphlasta as if they were easily molded and easily burned; for if someone throws fire at them, they will quickly burn due to being compacted. “Phosson” is the inflated sail of the ship ×Eg (EM 804 23) “phossonas” are the sails, the oars from the word “pho” to shine; for they are white. Or from the word “phusao” to inflate by wind phussones and phossones or from the word “phero” to carry the winds. “Orguiomenous” extended, spread out or from the orguia or the extension of the hands or from the word “orgo” to rush. To rush is to quickly pull something out of the ground of the plants or the herbs. “Orguiomenous” should be written both with and without the addition of 'i'; for the feminine words through 'uia' end with 'i', fly, harpyia, metruia, but aguia and orguia are different.

§ 27  “With the winds blowing from the north.” This is the wind that carries those sailing from Troy to Greece, and the north wind is favorable (ourios).

§ 28  “She opened her mouth in divine frenzy.” This is her opening her mouth in a frenzy and prophetic. For it seems that Dionysus and Apollo are the same, hence a tripod was given to the victors. The prophetic moved by the god. “Burning, sharp, caustic.” “Divine” means divine prophetic, the divine speaking voices. “Opened” means opened. “Bacchic” means speaking like the Bacchae of Dionysus. It is etymologized from the pouring out of the cry.

§ 29  “From the heights of Atë.” The hill of Atë was formerly called Ilium. “The hill of Atë” and “cow-wandering-founded” he refers to Troy. For Electra daughter of Atlas and Zeus, Iasion and Dardanus. And Iasion, having fallen in love with Demeter, is struck by lightning, and Dardanus, after a flood, crosses from Samothrace to the opposite land, then ruled by Teucer of Scamander and the nymph Ida, whose sister Bateia Dardanus took, and even if Lycophron calls her Arisbe (1306), she gives birth to Ilus and Erichthonius, of whom Ilus dies childless, and Erichthonius from Astyoche daughter of Simoeis gives birth to Tros. Tros and Callirhoe daughter of Scamander hadIlus and others. Hellanicus says about this place in the first of his Trojan histories that when Ilus was divining in Priepos of Phrygia, the Priepean Apollo advised him not to build on this hill; for he said it was Atë. Therefore, Dardanus did not build it, but the Dardania called under Ida. This hill was formerly called Scamander. In Phrygia, having found a contest set up by the king, he wins a wrestling match and, having received from the king fifty girls and fifty boys, he followed a cow that had strayed from Mysia. Having arrived at the place called Acte of Phrygia, it lay down, and there Ilus built a city and called it Ilium. “Cow-wandering-founded.” Lesches the Lampsacene says that when Ilus was pasturing cows in Mysia, one cow jumped away and ran, and he, pursuing, came to Ilium. “Cow-wandering-founded.” Lesches the Lampsacene says that when Ilus was pasturing cows in Mysia, Apollo advised him to build a city there, where he would see one of his cows falling. So one of his cows, having jumped away from the herd... he pursued it, and it, having stumbled, fell where Ilium now is. And Ilus, remembering the oracle, built a city there and called it Ilium after himself. Otherwise. They say that when Ilus was divining where he would build a city, the god revealed to him that he would find a wandering cow and where it would lie down, there he should build a city. “From the high hills.” For in those parts was the tower of Cassandra.

§ 30  From the act of defending men; for she was a virgin.

§ 31  She speaks these words to the city. “Ai Ai” is a lamenting adverb, which everyone marks with a grave accent, but Stephanus and Melampus insist on using this rule: adverbs ending in 'ai' diphthong, if they have the accent at the end, are long, like iatatatai, papai, ai and similar ones except for babai and nai. I say also for ai. “Thelamon” is the nurse. “Thelamon” is a nurse from the word nipple. She refers to Troy itself as the nurse.

§ 32  “Before”; note from this that even the adverbs ending in 'the' when a vowel is added, they draw the 'n', but no longer when a consonant is added. With the torches shining or with war-bearing ships. “Peukaisin” is pines in the Ionic way, with the 'a' of the 'ai' diphthong remaining as 'e' and the 'i' added. Pine is a type of wood suitable for shipbuilding. He spoke from the maker to the made, or from the container to the contained. “Oulamephorois” means “with the destructive” or “bringing destruction and war”. Otherwise, oulamos is properly a certain measure and quantity of horsemen. Note that there are five ranks of horsemen: phalanx, stix, tower, lochos, and oulamos. The phalanx consists of 16 horsemen, the stix of 6, the tower of 100, the lochos of 50, and the oulamos of 40.

§ 33  “Of the three-evening lion”; he calls Herakles a lion because of his bravery or because of the lion skin, and he calls him three-evening because they say that Zeus, during Amphitryon's absence against the Teleboans, spent three nights with Alcmene and thus begot him. When Amphitryon went to war against the Teleboans, wanting to avenge the murder of Alcmene's brothers and her father, Zeus made three nights into one and slept with Alcmene. On the same evening, Amphitryon also returned and slept with his wife, and she gave birth to twin sons, Herakles from Zeus, and Iphikles from Amphitryon, which is why he calls him three-evening. As for the allegories, unless some are necessary, they should be left out because of the multitude of stories, because it is not even appropriate to allegorize here; for he writes everything in a mythical way. Some say this about the three evenings. But I say that Lycophron calls Herakles three-evening because he spent three days in the belly of the beast, which he calls evenings because of the darkness and the belly of the beast was dark. But about Zeus, it should be understood this way: a king was rejoicing and sleeping with Alcmene for three days while Amphitryon was away. Since sleeping with women is a night-time activity, they made up the story that he made the three days into one evening. He calls him a lion because of his strength and because he crushed the invulnerable lion of Nemea with his own hands and used its skin as a weapon and a shield, as it was invulnerable. He called him a lion because of his royal, noble, and brave nature.

§ 34  “Triton smoothed it out.” He refers to the sea monster as Triton's dog; Triton is the son of Poseidon and Amphitrite. He refers to the sea monster as Poseidon's. “Triton”; Triton is primarily the son of Poseidon and Amphitrite, his upper body up to his navel is human, and from his navel to his tail he is a dolphin, so to speak, like a fish-centaur. Now he calls Poseidon Triton, and Triton's dog is the sea monster. The story is as follows: When the gods wanted to bind Zeus, Zeus, knowing this from Thetis, honored the other gods, but sent Poseidon and Apollo to serve Laomedon. So Laomedon honored Apollo with sacrifices, supposedly as a reward for his service, but he did not honor Poseidon, who had served him and fortified Ilium. When Poseidon did not receive his due after the appointed time of service, he, being angry with Laomedon, sent a most terrible sea monster which flooded the land by spitting out the sea. Laomedon, compelled by an oracle, dressed his daughter Hesione in royal attire and exposed her to the monster. Hercules, passing by and having promised to receive immortal horses from Laomedon, which were given to him as a ransom by Zeus for having abducted Ganymede, who was Laomedon's brother, built a high wall and stood armed by the mouth of the monster. When the monster opened its mouth, he jumped into it all at once. After cutting it up from the inside for three days, he came out, having lost his hair. Not receiving what he had been promised by Laomedon, he filled six ships with men from Greece and, having returned, he sacked Ilium, with Telamon being the first to break through the wall and enter. Hercules killed Laomedon along with his sons, except for Podarces, also called Priam, and Hesione, and set the city on fire. He gave Hesione as a prize to Telamon for his valor, from whom Telamon later fathered Teucer. Then Hercules allowed Hesione to buy whichever prisoner she wanted, and she bought her brother Podarces with her veil, hence he was called Priam. “He smoothed it out” is instead of “he made it disappear.” “He smoothed it out.” — he swallowed it. The word “jagged” signifies rough.

§ 34b  “Burning” means being set on fire. “He rubbed” means he hid, but more specifically it means he harvested. For “amale” is said to be the handful of ears of corn. I rub, from which also “he rubbed”. “Sharp-toothed” is the sharp-toothed dog, but now it is the sea monster. “Burning” means being set on fire; for it is made from being set on fire and burning. “Of the feast”; the following; “And the breath of the feast burning in the pot dripped fat from the liver on the fireless hearths in the plain”. “In the pot” means the belly of the beast and the cavity of the stomach, “on the hearths” means the intestines, “fireless” means, because ... hairs “in the plain” means the head.

§ 37  “He dripped fat”; for they say that he, having been swallowed by the beast, due to the moisture of the intestines, that is, the innards, became bald.

§ 36  “In the pot” means the beast and the cavity from “I pay” the “I give” and “I put” all cavity and the stomach towards which we pay and deposit. With a wide cavity of the beast fireless. “Pot”; he calls the beast a pot and fireless hearths the innate warmth of the beast in the entrails.

§ 37  “Hairs” the hairs of the head. “Hairs” hairs from “I divide” I will divide “part” and “part”; for the hairs were divided into many and thin and by the increase of the 's' part. The head is called “in the plain”, from “to lie” in it the necessary; for the rational is in it, even if others say it is around the heart (P 435). So it is called “in the plain” or from the similarity of the “in the plain” herb, which is called “in the plain”, because it induces sleep and coma to those who eat it; for the plant is soporific. “In the belly” now in the belly of the beast.

§ 38  “The child-killer”; after the ascent of Cerberus, Heracles, coming to Thebes during the reign of Lycus, who raped his wife Megara, shot him with an arrow. Through the anger of Hera he went mad and killed Megara and his four children, Onites, Therimachus, Demokoon, and Creontiades. Heracles, after the ascent of Cerberus, coming to Thebes, shot Lycus, the king of Thebes, and forced Megara, the daughter of Creon, the wife of Heracles, and killed him. But being seized with madness by the anger of Hera, he also killed his own wife, this Megara, and her four children, Onites, Therimachus, Demokoon, and Creontiades, by shooting them with arrows. But Pindar says that the children of Megara and Heracles were killed by him (I IV 63). Others also say that he killed two sons of Iphicles, his brother, along with the children of Megara (Ap. bibl. II 72). “Destroyer” means destroyer and ravager. “Of the fatherland” was said in the Ionic way. Laomedon, the king of Troy, intending to send his own daughter to be eaten by the beast, ordered the one who killed the beast and took his daughter and the immortal horses, which he had received from Zeus for Ganymedes, his son, which Heracles did and not receiving the horses, but other mortal ones, he gathered the best of the Greeks, that is, Telamon, Peleus and many others, and destroyed Troy. Troy was destroyed three times, first by Heracles, the second by the Greeks, the third by the Amazons.

§ 39  “She who gave birth a second time,” he refers to Hera; for she led him through her bosom as if giving birth and becoming a mother; and when she breastfed him, persuaded by Athena, she gave him; and he wounded Hera. Or as a mother-in-law; for she was the wife of Zeus. Hence, he reproaches him for not sparing the breast. And Homer says, “Hera suffered when the strong son of Amphitryon” (E 392). Eurytus, the king of Oechalia, offered his daughter Iole's marriage as a prize to the one who would defeat him in archery, and Hercules, having defeated him, did not give him his daughter. Angered, he destroyed Oechalia, took Iole, and killed Iphitus, the son of Eurytus, who had come to Tiryns in search of his horses. Fleeing from the murder, he went to Neleus to be purified; but Neleus not accepting him, he went to Deiphobus, the king of the Arcadians, and having been purified of the murder, he waged war against Neleus and destroyed both the city and Neleus, and his sons, except Nestor, and Hera, who was allied with Neleus, he wounded. “Unwounded” Hera as a goddess not being wounded. For when Hercules was waging war against Pylos and Nestor's father Neleus, for not purifying him of the murder of Iphitus, Hera, who was allied with Neleus, he shoots in the right breast with a triple-barbed arrow, as Homer says (E 393). This, in Homer, is beautifully allegorized, but now it lies childish and mythical. “With a heavy spindle” means a terrible arrow.

§ 40  “Chest” means the chest from the firmness of the mind being there. For there is the heart and the vital part, from which the mind draws its powers. “In the middle of the court” in the middle of the passage and the stadium.

§ 41  “Father of the wrestler”. Hercules, having waged war against Augeas, the king of Elis, the son of Helios and Iphiboe, for not receiving the wage for the purification of the dung of the oxen, and having destroyed Elis, from the spoils there he established a contest for Olympian Zeus and called it Olympian. The contest was held every five years, or to be more precise, every fifty months. The athletes competed in pentathlon and other contests. The pentathlon was boxing, running, jumping, discus, and wrestling. “Father of the wrestler”; Hercules, while holding the contest in Olympia, challenged anyone who wanted to wrestle, but no one daring, Zeus, disguised as a man, came and after a long equal wrestling match, he revealed himself to his son. The Olympic Games were held for five days from the 10th of the moon until the 15th. They trained the day before for 30 days. “Falling upon” means falling and seizing from the word ochos and by the pleonasm of the 'm' ochmos and from it I derive the word ochmazo meaning to lie upon. “Body” means the living body from the word dedesthai meaning to be bound and composed. Body is also said to be the dead from the word dmo meaning I tame, the tamed and dissolved and body the living from the word sozon meaning to be safe and body the dead from the word semeion meaning to be a sign of the once living. But those who say that body and body differ are talking nonsense.

§ 42  “From the steep of Kronos”; it is a place in Olympia called the hill of Kronos, which Callimachus also mentions (fr. 563b). “The bank of Kronos”; the bank is Olympia; for it was formerly called the hill of Kronos. “Where the earth-born” Ischenus. “Earth-born” means giant. Gigas, the son of Hermes and Iereias, and Ischenus was the son of Gigas. When a famine occurred, an oracle was given that the famine could not be ended unless one of the nobles was sacrificed. So, when the others refused, Ischenus volunteered to be sacrificed. His tomb is shown near the so-called hill of Kronos, close to the bend of Olympia, and he was honored with the greatest honors, on the day he was sacrificed, and a competition was established. They call him Taraxippus, because the competing horses, when they get there by the memorial, are disturbed. He is said to be a disturber of horses, since he disturbs and confuses the competing horses either by some unspoken and irrational power or by a laurel standing around the tomb and its shadow shaking the horses with the shadow of the leaves. Others say that there is a laurel there and its shadow shaking the horses with the shadow of the leaves.

§ 44  “He who the sea”; the following thus: “he who” of the Italian “sea's narrow recesses” overlooking the “wild” Scylla “having killed”. “Or narrow” the descents and twists of the ports. The Italians are Ausones, the Italian is Ausonitis from Auson, the child of Odysseus and Circe. Others say from another Auson (702). Auson the Italian from Auson, who was born from Calypso to Atlas. Ausonia, however, properly, as Dion writes the Cocceian (I p. 356 Boiss.), is said to be only the land of the Aurunci, lying by the sea between the Campanians and the Volsci, but many thought Ausonia to be up to Latium so that all of Italy is from it. Some even call us Greeks, Hellenes, Ausones, doing this with authoritative audacity and not poetically. “Recesses” from the verb “myo” which means “I hide”.

§ 45  “Observing” means watching, from the word “see” I derive “observe” and with the Attic increase, I observe. “Wild dog” refers to Scylla, the daughter of Phorcys, a beastly creature that devours some of those sailing the Sicilian sea. And indeed,

§ 46  “Having killed over the cave,” Heracles, driving the cattle of Geryon from Erytheia, happened to be at the strait between Italy and Sicily. He killed Scylla who had seized some of the bulls. Her father Phorcys burned her and revived her. “Having killed over the cave,” Heracles, driving the cattle of Geryon from Erytheia, happened to be at the strait between Italy and Sicily. The aforementioned Scylla, having seized some of the bulls, was killed by Heracles, and later her father Phorcys, having burned and boiled her, revived her with a torch. Scylla was a beautiful woman who was with Poseidon, but Amphitrite, being jealous, threw a potion into the spring where she used to bathe, and she was turned into a beast. He called her a “lioness” because of her terror. These are the mythical stories, but the truth is as follows: Scylla is a cape near Rhegium of Sicily that juts out into the sea, beneath which are many large rocks with hollow places and caves, where sea creatures dwell. Ships that are dashed against the rocks by the water of Charybdis and the men are eaten. Charybdis and Scylla are close to each other; Charybdis is near Messene, and Scylla is near Rhegium, as I said. Rhegium was founded by Iocastus, son of Aeolus, as Callimachus says, “Leaving the city of Rhegium, son of Iocastus of Aeolus.” Therefore, Heracles, being the wisest and most strategic, and sailing these places with the cattle of Geryon, lost some of them there and from there he cleansed the place with some devices, hence they mythologized that he killed Scylla. Phorcys, either the sea, her father - for the sea made her this difficult -, revived her again with a torch, that is, with the movements and times of the sun, the sea, having poured out the cleansing and the device by Heracles, turned her back into her original difficulty. A cave is a cave. It is etymologized as a cave from the drawn stone and diminutively a cave is the drawn stone or lithic, hence it is better to write with 'ι', but the diphthong is turned into a diphthong through 'υ' cave. “Holding fish” holding fish “or swimming” either swimming like a fish. For Lycophron's things are understood mythically. Instead of hunting fish as Homer (m 95). Or swimming like a fish. 5

§ 47  “He called her 'Taurosphagon'” as if she ate from Geryon's bulls, and 'lioness' due to her murderous nature. He said 'bull-slaughterer' and not 'taurophagon/bull-eater' because of the meter, in the Ionic way; for the Ionians say it this way with the 's', like Theosdoros and Theosdotos and similar names, while the Attics drop the 's'.

§ 48  She was said to 'consume flesh'. Lophnis, a great torch, a certain bright light, appearing very large and with an Aeolic syncope, a torch. 'She built': the expression is metaphorical, from builders and constructors, instead of 'she revived', 'she raised'. But 'she built' I prefer to write short; for the 'm' extends it like philomeides Aphrodite, and even there (EG 553 22) some doubled the 'm' because they did not know the meters precisely. But if someone writes this long, even if he is ignorant, let him learn that he writes large in the Attic extension, like 'giver' and 'drinker' and the like.

§ 49  “Leptynnis” as if she did not fear Persephone as much as she was immortalized. Or otherwise. Leptynnis the soul, for it is most subtle. Therefore, Phorkys, having burned Skylla, called back the soul that did not fear Hades. “Leptynnis” some mean Hades, others Persephone, as if thinning the bodies of the dying. “Leptynnis” as if she did not fear Persephone as much as she was immortalized. Or otherwise. Leptynnis the soul, from being thinned and airy — she speaks of Skylla ..., the whole from a part — or Leptynnis Persephone, that is, fate and death, from thinning the bodies of the dying and making them dust. But Phorkys raised her who from then on did not fear Persephone. “The oudaion goddess” is Persephone.

§ 50  “Who once laid low Heracles,” The corpse Nessus welcomed and befriended long ago by Hades" because of the supposed death of Heracles. “Or welcoming” so that it may be: the dead Nessus killed Heracles “the welcoming” and friend who had “Hades”, when he went down to bring up Cerberus. The story about Nessus is as follows: Heracles, having wrestled with Achelous in Calydon and breaking his right horn and giving it back to him, received from him the horn of Amaltheia, the daughter of Haemon, and Deianira, the daughter of Oeneus, instead of Achelous as his wife. But during the wedding, he struck one of Oeneus's relatives, Ennomus the son of Architeles, with a club and killed him, having drunkenly hit him with his hand in a friendly manner. He chose to flee to Trachis to Ceyx. But as he was crossing the Euenus river, he was first ferried across by the Centaur Nessus. But as he was in the...

§ 50bis  “He killed him,” said Nessus, having kidnapped Deianeira, the wife of Heracles, as it happened by the river Euenus, he violated her. But the hero arrived in time, shot Nessus with an arrow, and as he was about to die, he told Heracles' wife: “Take this blood, and when your husband wants to leave you, smear his flesh with it and he will love you.” And deceiving the woman, he gave her some of the hydra's venom, which Heracles' arrow had, in a vessel. Later, having done this and smeared her husband with it in order to be loved by him, she unintentionally killed him. Nessus was ferrying Deianeira and tried to violate her, but was shot by Heracles. Knowing that he was dying — for Heracles' arrows were inescapable, being smeared with the hydra's venom — he put the blood flowing from his wound into a vessel, gave it to Deianeira, deceiving her, and said that he was dying because of her. “I give you this as a gift, capable of attracting love; for if you perceive Heracles being captivated by another woman's love, smear this on his clothes and he will turn his love back to you.” Deianeira, having this vessel, when she later heard that Heracles had sacked Oechalia and was leading away Eurytus' beautiful daughter Iole, and was in love with her, smeared Heracles' clothes with this blood and sent them with the servant Lichas. But while Heracles was sacrificing to Zeus near Cape Cenaeum in Euboea, he put on this poisoned tunic, and being seized by a violent and fiery itching, he died in the nearby river from which the Thermopylae originated, after throwing Lichas from a rock and killing him. Heracles left his bow to Philoctetes, as Philoctetes' father Poeas had assisted him at his death. These bows, as this Lycophron says (56), Heracles got from Teutarus, a Scythian cowherd, son of Amphitryon, who taught him archery. Others say that Eurytus taught him archery (Ap. l. l. 63), others that Rhadamanthys, the Cretan, who was his maternal uncle; for after the death of Amphitryon, Rhadamanthys killed his own brother and fled from Crete, and having gone up to Ocalea in Boeotia, he married Alcmene and taught Heracles archery (ib. 70). So he says that Nessus, being dead, killed Heracles “with a treacherous sword,” that is, with the venom of the hydra, the one who had long ago overpowered Hades, as Homer also says, “mighty Hades suffered” (E 395) “a swift arrow”.

§ 51  “Hades receiving him” long ago; Admetus had a wife, Eriboea, who happened to die. At the time of her death, Heracles was being hosted by Admetus. Not knowing about the death of the aforementioned Eriboea, he began to celebrate. One of the maidservants approached him and said: You should not celebrate here because Admetus' wife has died. He then said: Where is she buried? And sitting down by the tomb, when Hades came out to touch the sacrifices, he seized him strongly, until he gave back the woman.

§ 52  “I will destroy you, I will see you, oh Troy,” for the second time being destroyed by the hands of Neoptolemus, the descendant of Aeacus and Epeius, who constructed the Trojan Horse. For previously, you were destroyed by Heracles and given to the fire, and now you are about to be burned by the hands of Aeacus, either Epeius or Neoptolemus. For both are second descendants of Aeacus as you will learn. Therefore, he says you are about to be burned by them and by the bones of Pelops lying around the city of Laetrina in Elis. Pelops, however, is the son of Tantalus and Euryanassa of Pactolus. The arrangements should not be written, but I will mark them with diagrams a and b and the rest, rather those that are considered and terrible.

§ 53  “With the hands of Aeacus” with the hands of Neoptolemus and Epeius because of the Trojan Horser. Epeius traces his lineage from Aeacus in this way: From Aeacus and Psamathe came Phocus, from Phocus came Panopeus, from him came Epeius from whom the Epeian tribe. “With the hands of Aeacus”: From Aeacus and Endeis came Peleus and Telamon, from Psamathe the Nereid came Phocus. From Peleus and Thetis came Achilles. From Achilles and Deidamia, the daughter of Lycomedes, came Pyrrhus also known as Neoptolemus. From Telamon and Eriboea came Ajax, from Hesione came Teucer. From Ajax and Lysidice, the daughter of Coronus, came Philius. From Tecmessa the captive came Eurysakes. From Phocus again and Asteria came Crissus and Panopeus, from Panopeus came Epeius who constructed the Trojan horse through which Ilium was destroyed.

§ 54  “Remains of the fire”: what the fire left behind, bones, are called remains of the fire. “Son of Tantalus” the son of Tantalus, Pelops. “They inhabit Laetrina” those lying around Laetrina; Laetrina is a city of Elis. The bones of Pelops were lying there, which the oracle indicated to be brought back. “The son who was devoured”: The Greeks received an oracle that Ilium would not be destroyed earlier, unless they took the bones of Pelops from Elis. An oracle fell to bring the cotyledons of Pelops and the bow of Heracles, which Philoctetes had to Greece, and Neoptolemus the son of Achilles, since otherwise they would not be able to destroy Ilium. “The son who was devoured”: The Greeks received an oracle that Ilium would not be destroyed earlier, unless the bones of Pelops were moved from Elis to Greece and Neoptolemus the son of Achilles. An oracle fell to bring the cotyledons of Pelops and the bow of Heracles, which Philoctetes had to Greece, and Neoptolemus the son of Achilles, for if this did not happen, Ilium would not be destroyed. Laetrina is a city of Elis.

§ 55  “Having been swallowed” means that Pelops was consumed in the soot and ash when he was prepared for the feast of the gods.

§ 56  “To the Teutareans”: Teutarus, a Scythian herdsman, taught Heracles to shoot, providing him with his own bow. When Heracles died, Philoctetes, who buried him, took these and his bow. The word “and” is missing, so it should read “and to the Teutareans with winged arrows” or the arrows of the herdsman. Who is Teutarus, I have said.

§ 57  “Everything in the light”: Before Helen, Alexander had a wife, Oenone, who, because of Helen's subsequent marriages and the reproach and blame of her father for criticizing her, became angry and sent her son Corythus to lead the Greeks to Troy, being reproached by her father for the reproach and blame of her father and Helen's subsequent marriages. “Heavy with jealousy” is Oenone, the wife of Alexander, who was the daughter of Cebren or Oeneus. Alexander had her before Helen, and they had a son, Corythus, whom she sent to lead the Greeks to Troy, being reproached by her father for the reproach and blame of her father and Helen's subsequent marriages. “The son” refers to the son of Oenone and Alexander.

§ 60  “Subsequent” refers to the unlawful ones.

§ 61  “Sorceress”: They say that Oenone, wanting to heal the wounded Alexander, was prevented by her father. But after he died, when she later brought the drugs, she found him already dead and killed herself, either by throwing herself into Alexander's funeral pyre, according to Quintus, or by hanging herself, according to Dictys, or by falling from the tower, according to this Lycophron. “Incurable” either because Alexander was dead and could not be healed, or because the arrows of Philoctetes were smeared with the gall of the Hydra, or because she applied the drugs after the wound had been smeared; for Oenone was skilled in prophecy and medicine. Or because she applied the drugs after the wound had been smeared; incurable either because Alexander was dead and could not be healed, or because the arrows were smeared with the poison of the Hydra, in which Alexander was shot, or because she applied the drugs after the wound had been smeared; for Oenone practiced medicine and prophecy.

§ 63  “To the Giant-slayers”; for Heracles killed the Giants with these arrows. The Earth, angry at the Titans, in Phlegra of Pellene, gave birth to the dragon-footed, deep-born, and deep-haired Giants, who hurled burning rocks and oaks into the sky. The first of these were Porphyrion and Alcyoneus, who were immortal as long as they fought on the land where they were born. But when Heracles sided with Zeus and shot them with his arrows, they were killed. First, he shot Alcyoneus, who, when he fell to the ground, grew stronger. But by Athena's advice, he dragged him out of Pellene and killed him. Zeus instilled a desire for Hera in Porphyrion, and while he was tearing Hera's robes, Heracles shot him and Zeus struck him with his thunderbolt and killed him. He also killed the other Giants in the same way, except for a few, with the help of Zeus. The arrowhead is named after the curses and harms it causes. He used “pierced” metaphorically instead of “shot”. And “pierced” is appropriate: “pierced” for Alexander, and “pierced” for the wound.

§ 64  “Fellow archer” instead of “fellow craftsman archer”. He calls Philoctetes “self-taught” because both Alexander and Philoctetes were archers. For when Philoctetes was brought from Lemnos, he and Alexander fought a single combat with their bows. Alexander shot first and missed Philoctetes, but Philoctetes, shooting second, hit Alexander in the left hand. Immediately releasing a second arrow, he cut out his right eye, and with a third arrow, he pierced his ankle and killed him.

§ 65  “From the tops of the towers”; when Alexander was wounded by Philoctetes, she who could heal the wound with drugs did not heal it, and when he died, she threw herself down from the longing for him and died with her husband.

§ 67  “Hooked” is used metaphorically from the fishing term for fish caught by the hook.

§ 69  “I mourn, I mourn for you” because Troy was sacked three times: first by Heracles because of Laomedon's horses, second by the Greeks because of the much-talked-about Helen, and third by the powerful Amazons. “I mourn, I mourn for you” because Troy was sacked three times: first by Heracles because of Laomedon's horses and Hesione, second by the Amazons, as Homer says in the G (198) rhapsody that they came from Priam “when the Amazons, the equals of men, came”, and third because of the much-talked-about Helen, it was sacked and completely burned and disappeared.

§ 70  “Again to battle”; intending to go to war again and to be inflamed.

§ 72  “And the tombs of Atlantis”; the following: the tombs of the swimmer, the son of the daughter of Atlas and Pleione. She is one of the Pleiades. He speaks of Electra. I mourn for you, O city, and the tombs of our ancestors within you, of Electra and her son Dardanus who once, during the flood, covered his body with a sewn skin, as the four-footed animal around the Ister is accustomed to do, when it inflates its own skin and crosses the Danube river, leaving the dwelling of the Corybantes, and came to Ilium. When did he do this? When Zeus flooded the earth during the time of Deucalion and all men were sailing in the waters and the walls were falling, the sea creatures were eating the fruits of the trees and vines, the dolphins and seals always desiring the company of men. “And tombs” instead of the tomb of the “diver” and swimmer “Celerus” and son of the daughter of Atlas, Electra, who once “in the sewn skin” and skin “or vessel” and vessel “he embarked and” sailed “like a Cretan jar” he sailed “alone” one-eyed or alone “having stripped off” and covering the body in the “skin such as” and as “a pig” an Ister animal “four-legged”.

§ 73  “Celerus” of Dardanus, the son of Electra and Zeus, who, leaving Samothrace in the flood, made a raft and 〈made a skin for himself〉 sewn, came to Ilium. Therefore, he says, I mourn, I mourn for you and the tombs of the son of Electra. “Of Atlantis”; Dardanus, the son of Zeus and Electra, the daughter of Atlas, leaving Samothrace in the flood, made a raft and coming to the parts around Troy, founded Dardania and there he died and his tomb lies around Troy (72) in a part of Dardania. Later, however, Dardania and Ilium and Troy have become one city. When Nyctimus took over the kingdom, the flood, as they babble, happened because of the butchery of Pelops. I know Pelops to be the fifth from Dardanus. Therefore, they babble that the flood happened either because of Azan, the son of Lycaon, and the impiety of the sons of Lycaon, because they cut up Nyctimus and sacrificed him to Zeus. But according to other historians, the flood happened thus: around Helice and Bura, the cities, when opposing winds blew, a great cloud formed and rain poured and the flood happened (591). “Diver” he said of the one constantly sinking in the raft because of the storm or of the swimmer or from the two pieces of wood, having fixed the raft, to sail from Samothrace, fleeing the flood during the time of Deucalion. And he called the raft a sewn vessel.

§ 74  “Porkos” is a four-legged animal around the Istrus river, now called the Danube. It is covered with a thin skin and when inflated, it becomes bag-like and thus swims, until it thins out, and then it comes onto the land and grazes and immediately upon cooling, it dies. The following is thus: as the porkos wraps its body with its own skin like a bag and swims, so too did Dardanus sail on the raft; he sailed carrying four stones and covering his body like a porkos.

§ 75  They called Dardanus “moneres” because he used one oar on the raft for as long as one day, living and dying late.

§ 76  Rethymna is a city of Crete. “Rithymnia” is a city of Crete. “Cepfos” is a hard-to-catch sea bird. It is a sea creature similar to a gull, which the children of fishermen hunt with foam.

§ 77  “Zerynthos” is a cave of Hecate in Thrace. “Antron” is a cave from the upper part being pierced or bored. Leaving the Thracian cave of Rhea, or as some say of Hecate, Dardanus; for Sophron in his Mimes says that dogs are sacrificed to her. Leaving the Thracian cave of Rhea or Hecate, Dardanus; for both Rhea, who is said to be accompanied by a lion, and Hecate, who is foreign and fearsome, they sacrifice dogs to them, as Sophron says in Mimes; for the barking dog dispels apparitions as well as struck bronze if there is such a thing.

§ 78  “Saon” is Samon by contraction of the 'm'. “Saon” is a mountain of Samothrace, which Nicandros mentions in his Theriaka, saying something like “or of Saos or of Mosychlos”. The Corybantes are spirits around Rhea, those who guarded Zeus. The name of a nation or of spirits. Otherwise, the Corybantes, who are spirits around Rhea, established the Saon cave. But the Curetes are the children of the Danaid nymph Cresse and Apollo, while the Corybantes are the children of Thaleia and Apollo.

§ 79  “He made it sandy” he made it sandy, he flooded it. “Amathos” is written with one 'm' from being derived from “amathes” and “ametretos” and “amos” becoming by apocope and is written with one 'm', only the Aeolians double this as well as the rest.

§ 80  “Resounding” echoes of noise carried by sound. “Nasmos” rain, flood from the verb “nao” which means to flow, hence also “nama” and “nautes” and “naus” and “navigating the edge”. “Nasmos” rain from “nao”, hence also “nama” and “nautes”. It signifies here the flood.

§ 81  “They” elliptically instead of “the people”.

§ 83  “Phegon” the acorn from “phago” to eat, hence also “phagon” and “phegon” are said; for the ancients, before they found grain, they ate acorns and fruits. “Drykarpa” all fruit as Orpheus says in the Dodekaeteris (p. 151 Ab.) “throw all shoots, those that are said to be the top of the oak”.

§ 84  A phalaina (whale) is a wick that is added to the lamps, which is also called pyraustomoros, psyche, and psora. It is called a whale from its jumping into the light". It has a long 'a' [and] it should be written with one l; for the names of the verbs are shorter, like “thallo” becomes “thalos”, “angello” becomes “angelos”. And about the whale of the land wick, which we also call a candle snuffer, we have said; a whale (phalaina) is also a monstrous fish. He said “phalai” by truncation. “Phalai te”; the following; “Phallai te ferbonto hai te phokai hai ep' arsenon broton lektra thourosai”. For seals are said to have a desire for sex with men. Otherwise. The following; “Whales and dolphins were fed on acorns” and the rest; the seals that erotically rush “to the beds of male mortals”. The seal is a sea monster similar to a land ox or rather a bear, and it desires the company of men. It is also suitable for magic.

§ 86  “I will see the running log”; the speech is about Alexander. For he says that I see Alexander eager for the abduction of Helen. But he called Alexander “grynon” by metonymy; for “grynos” is the trunk. And Homer (EGF I p. 74 Kink.) “Grynoi men daionto, megas d' Hephaistos aneste”. “Grounoi” trunks like “grounoi — aneste”. Eg (EM 241 45) he calls the same a torch, as much as Hecabe seemed to give birth to a torch in a dream. Some heard “winged grynon” the ship because of the oars or the wings, as much as it makes its journey through them. Now, however, he says “grynon” the ship of Alexander because it is made of wood, “winged” because of the sails, as much as it makes its journey through them by metonymy “or grynon” Alexander himself because of the dream, which Hecabe saw, that she gave birth to a burning torch, who set the whole city and the forest on Ida on fire. Having heard this dream, the seers and those skilled in dreams said to throw the child to be born immediately. But when Alexander was born, they exposed him on Ida, whom a shepherd seeing very handsome took up and raised. “Winged” but because of the journey with a ship.

§ 87  “Of the timid, swift, and low-flying turtledove; for the creature is associated with Aphrodite. Or because he also likened Alexander to an eagle, rushing to seize his prey. ”Pephnaia's dog" refers to Helen, either from the place in Laconia or because many died because of her. “Dog” either from the place in Laconia or of the timid, swift, and low-flying; for the creature is associated with Aphrodite; or because of the cause of death for many. He speaks of Helen, since he also likened Alexander to an eagle, rushing to seize his prey. He calls her a turtledove because of her lustfulness; for the dove alone among birds mates and reproduces throughout the year, hence Aeschylus says “of the all-nourishing dove” (S. 277). “Dog” of the shameless, according to Homer “because of me, dog” (Z 356) “of evil contrivance” (344). Pephne is the cape of Laconia from where Helen set out. “Turtledove into a seizure into the seizure” of the most lustful “turtledove” either of the dove worthy to be killed “dog”.

§ 88  “Moist-footed Torgos” is Zeus or Nemesis, as much as Zeus, likened to a swan, mated with Nemesis, the daughter of Oceanus, from whom an egg is born, which Leda, having taken it, warmed and gave birth to Helen and the Dioscuri. But “moist-footed” is also written as “high-footed. Torgos” is primarily the vulture, but now he refers to the swan, which Zeus, imitating, mated with Leda. “Moist-footed” is the one who wanders and lives in wet places. The vulture, but now he refers to the eagle or the swan. He took one animal for another. For Zeus, likened to a swan, mated with Nemesis, the daughter of Oceanus, into a goose, as they jest (Ap. III 127), changing her, and she, having given birth to an egg, left it in this marsh. A shepherd, having found it, brings it to Leda, who, having placed it in a chest, guarded it. In due time, Helen is born from the egg, whom Leda raised as her own child. Some also say that Castor and Polydeuces were born from the same egg. In other historical accounts, I found that Zeus, likened to a star, and having mated with Leda, begets Castor and Polydeuces, and later, as we said, Helen. Others again say (Ap. III 126) that Zeus, likened to a swan, mated with Leda, and on the same night so did Tyndareus; she gives birth to Polydeuces and Helen from Zeus, and Castor from Tyndareus, hence Castor was mortal, the other immortal, but at the request of his brother, he too became immortal, as Pindar says (Pind. N X 50 c. sch.). As for the allegories, as I said, they should be left alone; but since you desire to learn these too, listen. The ancients called all kings Zeus. A certain king mated with Leda adulterously by the Eurotas river, who, having become pregnant from him, gives birth to three children in one womb, the aforementioned Castor, Polydeuces, and Helen. For he likens her womb to an egg and that one skin was born from it, which they made a skin and a talisman (Al. 506). He says that Zeus changed into a swan, because he did not mate with her in a kingly manner, but in public places like the swans.

§ 89  “Shell-like”; a shell is the entire eggshell (506) and a spiral is everything that is wrapped around the round shell. Now it peels the egg with a shell-like tool; for all peelers are called shell-like. But specifically, the thinnest skin inside the eggshell is called shell-like. A spiral is round, spiral-like; for a spiral is something that is round. “Covered with a shell” means covered with the eggshell. He refers to the egg, which Nemesis gives to Tyndareus, who then gives it to Leda, from whom Helen and the Dioscuri were born, or to the yolk and membrane of the egg because of the story that Helen and her brothers were born from an egg.

§ 90  “And now you”; the figure of speech is a turn; for now he has turned his speech towards Alexander and says “and now you”, oh Alexander, “the Acherusian” and “the downward path” “will receive you”. He refers to the Taenarum, the cape of Laconia, where they say there is a descent to Hades. Wanting to say that he will arrive in Lacedaemon by sailing, he mentioned the Acherusian path, to show that from this pretext he will arrive, oh Alexander, in Hades; for he later died because of Helen. “And now you”; the figure of speech is a turn; for now he has turned his speech towards Alexander and says “and now you”, oh Alexander, “the Acherusian” and “the downward path” “will receive you”. “Acherusian path” is either Hades, because he was going to die because of Helen, or the Taenarum of Laconia instead of saying that he will arrive in Lacedaemon, where there is “the Acherusian path”. He shows through this that from this pretext he will arrive, oh Alexander, in Hades; for he later died because of Helen. For there is a mouth of Taenarum in Laconia, from where they also say there is a descent to Hades, as Menander says “there is a gate of Taenarum towards the ends. ”Downward" is what leads down.

§ 91  “White-tailed eagle” is either cowardly or rapacious; for a white-tailed eagle is a kind of eagle. “White-tailed eagle” is a kind of eagle. Sophocles takes “white-tailed eagle” for the cowardly, saying “white-tailed” from the white tail, speaking as if in contrast, black-tailed for the strong from the black tail. A white-tailed eagle is a cowardly, ugly or rapacious; for there are black-tailed, white-tailed kinds of eagles according to Archilochus, from whom the rapacious eagle is white-tailed. “The ugly and promiscuous white-tailed eagle is said” by antiphrasis, not having a slow tail, but moving it in copulation. The cowardly is again called white-tailed as having a white tail from the opposite of the proverb “you have not yet achieved black-tailed”. For if the black-tailed are brave like Hercules, the white-tailed are certainly weak and cowardly “and unmanly”. Theia, the daughter of Oceanus, said this to her own children about Hercules; you have not yet achieved black-tailed. For the ancients called the cowards white-tailed, and the brave black-tailed. 5 “Father's dung” means stables, pens.

§ 92  “Rough patches of cattle trampling” means rough cattle trampling.

§ 93  “The money changer” refers to the banker, the silver assayer, the judge of Hera, Aphrodite, and Athena. For Alexander judged them when they held the apple. The table is properly called the altar because it receives the sacrifices, now metaphorically spoken of the court, when he judged the goddesses. For Alexander judged them for the sake of the apple. For at the wedding of Thetis, Eris threw a golden apple in the midst of the gods inscribed 'to the fairest', Hera, Athena, and Aphrodite quarreled with each other to receive it. Zeus, giving them to Hermes, sends them to Alexander to judge them, who decided that Aphrodite should receive the apple. By her command, Harmonides built a ship for him, and according to some, he went to Sparta, where he saw Helen and, struck by her beauty, he seized her. Or the altar is the table because it receives the sacrifices and incense, which is to guard.

§ 94  “But Ostrimon”; the mountains of Troy are suitable for summer pastures; for Alexander made his summer stays and pastures in them. He says, therefore, instead of the pastures in Troy, you will cross these parts, the Laconian crossings. You will cross the jaw of the donkey, which he calls “Gamphelas of the donkey”, “holding in — ”(99): it is a place in Laconia so called as Homer also says “a small stone stops a great wave” (γ 296). But instead of Ostrimon, which are the mountains of Troy, “Gamphelas of the donkey” means the jaws of a donkey. He refers to Malea, which is a cape of the Peloponnese, because it resembles the jaws of a donkey as Homer also says “a small stone stops a great wave” (γ 296).

§ 95  “Las” is a city in Laconia. You will also cross Las, that is, Malea. And Homer says “a small — stops”. And the city of Las in Sparta, which Homer calls Laa (B 585) “of the well-lipped / well-lipped manger” of a well-fed manger or of the one having beautiful lips as being better than the pastoral life than the predatory and warlike.

§ 96  “Sleeping place of sheep” signifies the place of sleep among the sheep, that is, the pen. “Sleeping places of sheep” of the sleep of the sheep. It is etymologized from the word mela for sheep and iao for sleep and iauthmos (Al. 606) for sleep. He refers to the pens. “Of the dry back” of the reed or of the spit. “Sleeping places of sheep” pens of the sheep. “Of the dry back” of the spit or reed. The reed is a pastoral rod slightly bent at both ends which they let go on the back of the flock that jumps away. But the back properly is the broad part of the oar.

§ 97  “Trampis” is a barbarian ship. “Ochesei” means he will carry or transport. “Ferekleioi podes” is a periphrasis for Phereclus or the ships that Phereklus made; for he built the ships for Alexander for the descent into Hellas. “Dissas” means two; there are two extremes in Laconian called Thyrides, which metaphorically they call salambas or windows.

§ 98  “Dissas” means two; there are two extremes in Laconian called Thyrides, which metaphorically he called salambas from the word selas, in which it is possible to ascend and see the distance. “Salambas” are the Thyrides that are always in turmoil. Or from the fact that the light enters through them. Some call the windows salambas from the light entering when they are opened or through which the light enters. Salambas are also called the doors from the fact that they are in turmoil or from the fact that they shake and take those who enter. Salambas are also the lanterns or the lamps, colloquially from the fact that the light enters through them. “Gytheion” is a city in Laconia. “Plakas” are places now “in which”, he says, in the Laconian cities “pros kynoura” towards the rough rocks “schasas” having thrown down, having released.

§ 100  “Peukes odontas” he calls the anchors; for these are the restrainers and keepers of the sea's turmoil and the flood. The following thus: “in which” cities “pros” the waves the “kampylous” of the ship “odontas” and the “hectors of the flood” “schasas” will rest the movements, the “einaphosswna stolon”. The following thus: “in which” cities “pros” the waves the “kampylous” of the ship “odontas” and the “hectors of the flood” “schasas” the “odontas” of the ship or the irons and of the “flood” the “hectors” or those who restrain the ship's turmoil will rest the voyage, the “einaphosswna stolon. Hectors of the flood” are the restrainers of the waves. “Skarthmon iauseis” are the cessations of the movements otherwise. The following is hyperbaton “pros thina”; for “pros” below is missing, if “thina phosswna stolon” is written; if we write “einaphosswna”, it will be, as Pherecydes says that Alexander sailed with nine ships. “Skarthmon iauseis” are the cessations of the movements “einaphosswna stolon” the one fitted with nine or the one fitted with one (27 3) “or thina phosswna stolon” that is from the movements “iauseis” and cessations to the shore “stolon” and your journey the “phosswna” or the one through the oars.

§ 102  He calls Helen 'much-wedded'. 'And the unwedded maiden' and the 'much-married' heifer 'you, the wolf, seized', either the ravisher 'of two doves', orphaned and deserted by the 'parents' of the two doves, either Iphigeneia, whom he had from Theseus, as Duris the Samian says, and Hermione, whom he begot from Menelaus; for Theseus first seized her when she was seven years old, after he had begotten Iphigeneia from her, he took her away 'and a second time into a net', into a second net; but a net is properly a net for hunting bears; 'of the young broods' of foreign prey; these expressions are metaphorical, net as I said is said, and brooch from the brooches, with which they hunt partridges and other birds 'falling into the trap' having become a captive 'with the wing of the hunter' either with the speed of Alexander (47 17) or with the ship (47 29) or with the 'wing' of 'love' 'you will sacrifice' to the Bacchae, from the verb to rush, said to be rushing? 'quickly' quickly, from the chariot quickly. And Aeschylus in the Prometheus (614) 'I have stopped my lamentations of toil quickly'. 'first-fruits of sheep' first-fruits and sacrifices of sheep; the sheep is the sheep in Aeolic from the verb to intend to care, said; for the ancients lived a pastoral and agricultural life.

§ 104  But Alexander, meeting her a second time on the beach, sacrificing freshly to the Bacchae and to Ino, seized her and went to Egypt and there he became her consort. The following: to the Bacchae and to Ino freshly on the beach of sheep first-fruits int. lin. , 5 seizing you will feed 5 ? 'Net' signifies the brooches the nets Eg (EM 144 7) that Helen was twice seized, first by Theseus, second by Alexander.

§ 107  'With crocuses' with crocuses, with beaches. But the beach is called crocus from the verb to cut the verb to cut kerok and crocus, against which the waves are broken and shattered. 'Byne' from the verb to enter; for the 'b' instead of the 'd' is taken by the Dorians. 'Byne' is Leucothea, Ino as in 'Byne's bedfellow of the loud-voiced' (Mein. AA 123) — from the verb to enter Dune the one who dived into the sea and Byne metaphorically. Others say sea or pine as in 〈Euphorion “many-nourished tears of byne” AA l.l.〉. Lycophron. EM 217 5 (EG 117 8) 'Byne' to Dune Leucothea to Ino from the verb to swim as others say I however from the verb to hide, whence also depth and Byne. But the story of Ino is this: falling with her son Palaemon into the sea because she was pursued by Athamas she was drowned, she was carried out by a dolphin near Schoenous under Corinth. Amphimachos and Donakinos, taking up the bodies, bring them to Corinth. Sisyphus, brother of Athamas and king of Corinth, ordered an annual contest and sacrifice to be held for them, hence they have called them gods and Leucothea from the foam of the sea Ino. Eurykleia was the daughter of Ino.

§ 108  “You will curdle”; to curdle primarily means to thicken milk for cheese-making, but now it means you will jump or lead. Skandeia is a city of Cythera int. lin. “Aigilou's peak” is a cape of Peloponnese.

§ 109  “Aithon epakter” is a fiery, sharp hunter “laughing at the prey” rejoicing in the hunt. He calls the prey Helen.

§ 110  “Of the dragon”; he calls Cecrops, the dragon, bifurcated because they say that he has the upper parts of a man and the lower parts of a snake. Others say that he was named bifurcated because of the size of his body. He calls the island of the dragon Salamis, for Salamis was formerly held by a dragon or a beast or a king named Asopos, according to some, who came from Thebes. Cychreus, the son of Poseidon and Salamis, as Euphorion says, killed the dragon and held the kingdom of Salamis. Thus, he now calls Salamis the island of the dragon. Syntax: in the island of Attica, of the bifurcated giant Cecrops' kingdom, you will “pour out” the “longing” and having emptied yesterday's and old mixture of Helen, you will “not see”.

§ 110  “The second time”; he says that he will not see yesterday's Aphrodite; for once he was with her in Attica and sailing to Egypt, she was taken away by Proteus, who made an idol... and took it to Troy. In which, he says, you will “pour out” the “longing” either mingling with Helen the “dawn” and yesterday's “Cypris” and the union “you will not see a second time”. For once he was with her in Attica and having seized her, he did not immediately sail to Troy, but thinking he was being pursued by the Lacedaemonians, he sailed to Egypt, where she was taken away by Proteus. But Alexander, having taken her idol, entered Troy. Look at the syntax in the diagram.

§ 111  The Attic peninsula was formerly called Akte. Hence, the Athenians were also called Aktaioi. “Aktes” of Attica, Athens. Athens is referred to as Akte because Akteus once ruled there, or because it is a promontory, that is, it juts out and lies mostly towards the sea. The island of Salamis is part of Attica. He said “born of the earth” because the Athenians are said to have descended from Erechtheus, whom the earth bore, as Homer says, “the bountiful earth bore him.” “Of the two-formed, born of the earth, scepter-bearing;” for Attica was the kingdom of Cecrops. Coming from the city of Sais in Egypt, he founded Athens. According to the Egyptians, Athena is called Sais, as Charax says. They say that Cecrops was two-formed and two-natured, and the Giants were born of the earth; for they say that they sprang from the teeth of the dragon. They lived in Thrace. They say that Cecrops was two-formed and two-natured because he came from the teeth of the dragon sown by Cadmos in Thebes. This man was king of Athens, either because he had the stature and nature of two men, or because he knew two languages, Egyptian and Greek, or, as they jest, because his upper part was human and his lower part was a dragon. Demosthenes, speaking allegorically, says that he likened his strength to a dragon and his wisdom to a man. But I allegorize thus: having become a good king, he so subdued the beastliness of the nations that they all had one mind towards him and considered him a good leader and autocrat. For these reasons, they call him two-natured. Or as I found in John of Antioch, that formerly the women in Greece mated like beasts, not in pairs. The children then were of one nature; for they knew only their mother, they did not recognize their father. But when Cecrops became king of Attica, he put an end to the beastly mating and made it lawful for women to join with men. For from then on, the children recognized both their father and mother as the causes of their birth, being of two natures, and Cecrops was called two-natured as the one who did this himself.

§ 112  “Born of the earth” because Erichthonius was, as they say, sprung from the earth. For when Athena went to Hephaestus for the sake of making weapons, Hephaestus, being in love, pursued her, and when he caught her, as Athena resisted him, he ejaculated around her thighs, and she, being disgusted, threw the semen with wool onto the earth, and Erichthonius was born from the wool and the earth, hence they say that all Athenians are born of the earth from him. Others say that Attica is a sorrowful land and the people in it were never driven out by other nations because of the unenviable nature of their land, hence they said they were autochthonous and born of the earth. And the story about Athena and Hephaestus is this: Hephaestus mated with a certain queen Athena, also called Balenike, the daughter of Bronteus, and begot Erichthonius, who ruled Attica; for there were many Athenas and Aphrodites and not one was mythical as most of the names were. He says the Athenians are born of the earth, since they are of the Erechtheids; for they say that Cadmos sowed the teeth of a dragon in the earth and the Erechtheids sprang up.

§ 113  “A cold embrace”; through a cold entanglement and dreamlike, in vain with his arms “embracing” and feeling the bed. They say that as Alexander was passing through Egypt, Proteus, having taken Helen away, gave him a statue of Helen and so he sailed to Troy, as Stesichorus says. For the Trojans, who were then, had the statue of Helen.

§ 115  “Torone” is a city of Thrace, from Torone, the wife of Proteus and daughter of Poseidon and Phoenice. Steph. “For you; for the husband of Phlegraean Torone — for so was called the wife of Proteus — will deprive you of the ”marriages" of Helen. The rendering of the syntax is hyperbaton to “deprives of marriages” (130). He is gloomy because of the death of his children; for he neither rejoiced because of nature nor was he grieved because of their murder. “Phlegraean” of Thrace, because there the Giants were burned. “The grim husband of Torone” is a gloomy and unsmiling man of Torone, and Torone is the wife of Proteus. The syntax is hyperbaton from “for you of the bedfellow” to “leaving the bed”. It will be arranged according to the diagram. “Phlegraean husband”; Phlegraean was formerly called Thrace because the Giants were burned there, and Torone is the wife of Proteus, Phlegraean by race from whom children were born, I mean of Proteus and Torone, Tmolus and Telegonus; for it is said that he married her having come from Egypt. Therefore, not bearing to see his children because of their murder, he returned to Egypt, Poseidon having given him the way through sea caves. Proteus, says Lycophron who wrote the Alexandra, (S 1226 62 10), was originally Pallenian, but later moved to Egypt because of the bad hospitality of his children. seq. Al. 124 Being Egyptian he went to Thrace. He also had two sons who killed guests. These Hercules killed. Having called upon Poseidon through the sanctuaries of the earth, he came and founded the island of Pharos — and as a demon he neither laughs because of the children nor cries. sch. DP 259.

§ 116  “To whom laughter” to whom Proteus and “laughter” is hated and the “tear, the ship” is also endless and “worn out” and deprived of “both” either laughter and tear “the Thracian from once” the one from Thrace who once passed to the “coastal” and growing dry land. He refers to Egypt; for it grows because of the dragged silt of the Nile. “Triton's outlets” the outlets and the ascents of the Nile. Otherwise. Triton is the Nile because it was renamed three times; at first it was called Oceanus, secondly Aetos, because it flowed quickly, thirdly Egypt. But Nile is new, etymologically derived from bringing new silt and drying up the sea. “Cultivated” some said irrigated, but I said earthed and dried up by the dragged silt. For Egypt, as Diodorus (III 3) and Herodotus (II 4) and all say, was a sea, but it was dried up and is dried up by the outlets of the silt. Thus I say the “cultivated”. For a furrow is the furrow or the earth.

§ 121  “Untraveled” unfooled “Not by a ship-faring expedition” not by a journey with ships “but an untraveled path” but one who has passed and traveled paths and roads “below” of the “sea” either underneath, then a wonder “untraveled path, in the tunnel of darkness” in the place of the hidden and lowest place “tunnel” and hollow place piercing pillars “like a mole” like a mole which is an animal similar to a mouse, it digs and hollows the earth. “Below the sea” it should be written without the 'n' according to the rule, which I taught before (27 13). It is a common syllable and accepts a long. “Mole” signifies, as I think, the mole.

§ 124  “Having escaped” and having fled the “murderous” wrestling of his own children. The story is this. “Having escaped from his children”: the children of Proteus were killing the strangers coming to Egypt by wrestling them. Therefore, not bearing their injustice, Proteus migrated to the city of Pallenia in Thrace. When his children were killed by Hercules, he prayed to his father Poseidon, so that he would restore him back to his homeland. A chasm, they say, was formed and carried him to Egypt; this is what he calls the “untraveled path”. Proteus, son of Poseidon by birth, an Egyptian, coming to Phlegra of Pallenia and Thrace from Egypt, marries Torone, from whom he had children Tmolus and Telegonus who, wrestling the strangers, killed them. Not bearing their murder of strangers, their father, that is Proteus, prayed to his father Poseidon to restore him back to Egypt. He, obeying him, made caves from the chasm of Pallenia below the sea and thus led him without getting wet until Egypt. Hercules, passing through Thrace and wrestling, killed Tmolus and Telegonus, which, learning, their father does not laugh, because they were his children, but because they were murderers of strangers, he does not even cry. The truth is this: not bearing their murder of strangers, Proteus threw himself down some chasm of Pallenia and being killed, he neither cries nor laughs. The rest were sketched into a myth.

§ 125  “Mount Epytus” a mountain of Thrace, because Proteus, grieving for the murder of his children, climbing this mountain, implored the gods to restore him to Egypt (61 20). And “sending” the prayers to his “father” Poseidon, which he heard, to “establish” him “returning” and retreating “to” the “homeland” that is Egypt “from where” from Egypt formerly “wandering” and wandering he entered into “Pallenia” and Pellene the “nurse” of the Giants, as we said.

§ 126  Pallene is a city of Thrace from which Proteus comes, as Lycophron, the author of Alexandra, says. The Giants are called “earth-born” because they sprouted from the earth.

§ 128  “That Guneus will deprive you”: the following is thus: “That Proteus, like Guneus, the worker of Justice, will deprive you of the marriage to your co-wife Helen. This Guneus was of Arab descent and very just, who once, due to his justice, reconciled the Phoenicians and Babylonians who were in conflict, having been sent by Semiramis. Indeed, he compares Proteus to this Guneus, as justly taking Helen away from Alexander.

§ 129  Ichnaia is Themis; for she was pursued by Zeus and caught in the places of the Ichnaeans. Or she was named from being pursued ”in tracks". Steph. Ichnae, the daughter of the Sun, is Themis, because she too oversees everything and hears everything. Hence also Ichnaia, because she follows the tracks of men, like the sun. Or because she illuminates those who have acquired her. Ichnaia is Themis and the daughter of the Sun, because she too oversees everything and hears everything.

§ 131  “Desiring” the prostitute or the young and the procreation, separating you from the dove; he is talking about Helen. “I desire” is the meaning of “lipto”. “Cassa” is the prostitute, the inferior one.

§ 132  “He who is of Lycus” - having said above that Proteus justly took Helen from Alexander, he now speaks of Alexander's injustice and says that you, not respecting the Spartans who honored the tombs of our relatives Lycus and Chimaireos according to the oracle, nor the loves of Antheus, whom you killed and were saved by Menelaus, nor the salt that is shared with strangers - for they used to have salt on their tables as a symbol of hospitality - you persisted in sinning against the justice of the gods and chose to take Helen. He refers to the justice of the fabled gods Hera, Athena, and Aphrodite because of the apple. The story about Lycus and Chimaireos is as follows: once a plague struck the Spartans and they needed help, God commanded them to honor the tombs of Lycus and Chimaireos; these were the sons of Prometheus and Celaeno, the daughter of Atlas. The Spartans sent Menelaus to fulfill the oracle. When he came to Troy, he was hosted by Alexander. There was a son of Antenor called Antheus, who was very handsome, and both Deiphobus and Alexander were in love with him. It happened that the boy was accidentally killed by Alexander. Fearing for the city, he left with Menelaus and went to Sparta, where he became infatuated with Helen, whom he also abducted. The story is as follows: these were the sons of Prometheus and Celaeno the daughter of Atlas, and they were buried in Troy. When a plague struck the Spartans and they consulted the oracle, God said that the plague would not stop unless a noble Spartan went to Troy and sacrificed at their tombs. So they sent Menelaus to fulfill the oracle. When Menelaus left and was making the sacrifice, he was hosted by Alexander. Alexander accidentally struck and killed Antheus, the handsome son of Antenor, whom both Alexander and Deiphobus loved, and fearing, he took him away with Menelaus to Sparta and after sharing the customary salt at the guest table, he abducted Helen along with three talents of money and five chambermaidens, one of whom was Aethra, the mother of Theseus, and after making the voyage through Sidon and Egypt, he returned to Troy after a whole year. He reproaches Alexander for doing harm to Menelaus instead of showing gratitude. The ancients used to put salt on the tables of their guests at the beginning symbolically, praying that, just as salt comes from two elements, watery and earthy, into one nature, that of salt, so these guests may come into one accord.

§ 135  “Aigaionos” of Poseidon from the city in Aigai of Achaia and honored in the Aegean Sea. The Aegean Sea was named because its waves are like goats. “Hagniten” means “frozen”, that is, the salt; for Poseidon is the overseer of the sea, from which the salts are formed, hence the “frozen”. “Hagniten” because it purifies and cleanses, hence the proverb “the sea washes away all human evils” (Eur. J.. 1193) 5 “A meal for strangers” because according to custom, when they were dining with strangers, they served salt. “Hagniten frozen” the salt because it is placed at the beginning of the guest-friendships and purifies and cleanses those who are loved, or because the salty and sea water is naturally more purifying than the sweet, as it seems to others and not to me, or because it disappears. And the proverb: the sea washes away all human evils. “Frozen” because it has solidified from water; for Poseidon is the overseer of the sea, from which the salts are formed, hence the “frozen”.

§ 136  “Aloitos” is the sinner EM 69 48 I say so “etles theon”; whoever you are, not respecting those who honored the tombs of Lycus and Chimaireos - he speaks of Menelaus and the Laconians with him - neither the love of Antheus and this and this “etles” and you endured “the aloitos” and sinner “to step out” and trample the “justice” of the “gods” that is, you wronged Menelaus who cleansed you of murder and entertained you by taking his wife. The rest write “dike” without the 'n' saying so (63 12); “Who” this and this doing “etles and aloitos” and sinner to appear that is, to become biased in the “justice” of the “gods” of Hera, Aphrodite and Athena. But this is full of folly; for after eating in the houses of Menelaus, Alexander did not judge, but before.

§ 137  “Laxas trapezan”; he speaks of the table of Menelaus. “Laxas trapezan” kicked like a donkey the table of Menelaus that is, despising the existing laws and the customs that indicate not to harm the table companions and co-diners; for you, being entertained and having eaten with him, took away his wife. This comes from the verb lactizo, lactiso, the aorist elactisa and the participle lactisas and in syncope laxas and by the change of 'ks' to 'x' laxas. “And having upset Themis” and having overturned the just. According to the myth, Themis is the goddess overseeing justice.

§ 138  They say that Alexander, when he was exposed, was nursed by a bear in the mountains. “Nursed by a bear”; adopting the ways of a nursing bear, either by taking them on, for when animals nurse, they become more savage in the protection of their offspring. Or thus: having taken on the ways of the nursing bear, that is, appearing beastly and unjust towards Menelaus. For they say that after the dream appeared to Hecabe about Alexander, Priam gave Alexander to his servant Archelaus to expose on Mount Ida. A bear nursed him for five days while he was exposed, then Archelaus took him back and raised him as his own, naming him Paris. Later, having defended his flocks from robbers, he was called Alexander.

§ 139  “For you will strum”; therefore, because you have become unjust, “you will strum in vain” and you will move “for you will strum” from a proverb (Paroem. II 752 47) you will strike the strings in vain and you will touch not for food and gifts while playing the lyre. He hints at the fate of a man. “You will strum”, you will strike, you will touch and play the lyre without food. Eg (×EM 817 14) “For you will strum”; therefore, because you have become unjust, “you will strum in vain” and you will move “the stroke of the strings” that is, the fate. The figure is solemn. It is said from a proverb of lyre players playing the lyre without food and without gifts, which is this: you strike the strings in vain. The ancients had a custom, as Callimachus (fr. 373) also reports, to go around the seas with lyres and sing praises.

§ 141  “And weeping for his country”; but you will come and arrive in your homeland, Troy, which was previously burned by Heracles because of the promise and the deception of Laomedon's horses.

§ 142  “An image in his hands”; holding the image of Helen in your hands, which Proteus gave you to keep Helen.

§ 143  “Of the five-bedded” Helen; for five men married her: Theseus, Menelaus, Paris, Deiphobus, and Achilles in a dream. He calls Helen a five-bedded bacchant or thyad; for five men married her, first Theseus who abducted her when she was seven years old, as Duris of Samos says. But when he was defeated by Polydeuces and Castor, her own brothers, in Aphidnae, a town of Athens, she gave birth to Iphigeneia, whom Clytemnestra claims as her adopted daughter. So, Theseus was Helen's first bridegroom, as we said, second was Menelaus who legally took her by lot, third was Alexander who abducted her, fourth after Alexander's death was Deiphobus, Alexander's brother, who distinguished himself in war and took her as a prize according to some, or by force according to Euripides. Fifth was Achilles who, before Deiphobus, coupled with her in a dream, as they jest. “Thyad” is derived from the verb “to rush”, and the bacchants were women who were sacred to Dionysus, his attendants, who roamed the mountains with him, hunted lions and other beasts with their own hands, ate raw meat, and when they were thirsty, they struck the earth and rocks with their thyrsi, causing milk, honey, and wine to gush forth. They wore serpents coiled around their hair. “Pleuronian” is a local term for “of Argos”. For Pleuron is a city of Peloponnese, and Therapne likewise, hence Orpheus and Tryphiodorus call Helen “Therapnaean”, but this Lycophron calls her “Pleuronian”, and Homer calls her “Argive”.

§ 144  “For the lame”: the following thus: the lame “amnamoi” of Tethys, he means the Fates, for the lame are “amnamoi” or in my opinion, the lame-making and harmful Fates are “amnamoi” and descendants of Tethys or the sea, who spun and apportioned the “eunasteras” of Helen's “marriages”, the “five-bridegroom bridal chambers” to share, “or the lame” are naturally lame or those who make lame, from the verb “to harm”. They are said to be lame because they do not quickly come to men. “Amnamoi” are the descendants in the Cyrenaic dialect, but properly “amnamoi” are the descendants of lambs. “Amnamoi are the descendants”: properly, in the Cyrenaic dialect, the lambs of lambs are called “amnamoi”, that is, the lambs of rams; for before they grow horns they are called “amnamoi”. He calls the Fates daughters of the sea because of their wild and unchangeable nature. For these are daughters of Night according to Hesiod, and this too is similar because the fated things come invisibly. There are three Fates, Clotho, Lachesis, and Atropos. And these names are formed from the notion of being spun, the lot to be drawn from what is fated for someone, and from being unturning and unchangeable.

§ 145  With the 'spindles' I am referring to the threads next to the distaff that I am working on. The 'pine' represents the living creature next to the pine tree, which signifies filth. The term 'long-lasting' and from it 'enduring' and 'endurance'. He refers to the sea as 'long-lasting' and 'ancient' because it was the first element according to Pherecydes and Thales.

§ 147  “Two indeed saw the snatchers and saw ”wolves"; the “devoured” is a common phrase; he refers to Theseus and Alexander as snatchers and “wolves” and winged eagles as “triorches” and “ophthalmias” and the sharpest-eyed he refers to the same. He mixes the unmixed, calling the eagles winged wolves in imitation of the mad Cassandra.

§ 148  “Winged” because after seizing her with ships they fled, and the wings of the ships are the oars. Triorchos (Ar. Av. 1206) and triorches (ib. 1181) and morphnos (Omega 316) and melanostes and melas (sch. Phi 252) and haliaetos and perknos (Omega 316) are species of eagles. “Winged triorches” either he called the eagles clear-eyed — a species of hawks †ophthalmobolous — or Helen being clear-eyed and deceiving men through her eyes. Or a species of hawk sharp-sighted and ophthalmobolous. “Ophthalmias” either eagles “ophthalmias” and sharp-eyed — for they alone of other birds look against the rays of the sun — or snatchers of the “ophthalmias” either of clear-eyed Helen. But he first mentioned the lawful snatchers not preferring them, but according to the method of rhetorical skill as about to pass by their things, and to slow down with the hypothesis of the lawful bridegrooms just as also Ephoros (Diod. I 9) the historian and Diodorus do starting first from the barbaric in passing and writing, but in the Greek later broadening the history. Otherwise: if the “ophthalmias” were said of the eagles, it indicates their sharp-sightedness; they say (Aristot. 1. 1.) for they test their young in this way: if indeed they look towards the sun sharp-sighted, judging these as their own they love them, if not sharp-sighted, they quickly throw these away as strangers; but if it were said of Helen, he says the sharp-sighted and looking towards lust.

§ 149  “And from Plynos”; Plynos is a Libyan place. 〈"And from Carican rivers"〉 from Lacedaemon. For the Carians once inhabited Lacedaemon. Or Plynos is a place in Libya, from where Atlas was, and Menelaus they say descended from Atlas For Sterope was the daughter of Atlas, and from Sterope and Hyperochus was Oenomaus, from whom Hippodameia, and of her and Pelops was Atreus, of whom Menelaus and Agamemnon were from mother Aerope of Crete. “And from Plynos” Menelaus who was born from the root of those men, who were from the city of Plynos of Libya and who were from the Carican rivers that is from Lacedaemon; for Caricus is also a river and a place of Laconia †T. For Menelaus was also Libyan and Laconian thus; Plynos is a city of Libya, from where was Atlas; Pleione and Atlas had seven daughters, one of whom was also Sterope Sterope and Hyperochus or Harpine the daughter of Asopus and Ares was Oenomaus, Oenomaus had Hippodameia, of whom and Pelops was Atreus who settled in Laconia Atreus and Aerope had Agamemnon and Menelaus; but Aerope was the daughter of Catreus of Crete hence he called Menelaus “half-Cretan”.

§ 150  “Half-Cretan barbarian”: for Menelaus' mother, Aerope, was from Crete, and Pelops was Lydian, and the Lydians are barbarians. Therefore, “half-Cretan barbarian”. The “not Argive” (151) is from the common “not”, neither “Epeian” nor “Argive”. “Epeian, not Argive”: some say that he was born in Elis because Oenomaus reigned there. So he says that he is neither Epeian nor Argive in the strict sense. But now Argive stands for Lacedaemonian, as Homer says “Argive Helen” (B 161). “Barbarian”, because Pelops was Lydian according to some, and Paphlagonian according to others, and both the Lydians and the Paphlagonians are barbarians. “Epeian, not Argive” I say thus: the “Epeian” is either the Elean, the “not pure” and clear “Argive”; for the Eleans are from a certain ancient Epeius. Others say thus: the not “Epeian” is either Elean the “not pure Argive” in the “lineage”, and they also say this figure is from the common, but it is not from the common, but synecdoche; for the figure from the common has the rendering in the first speech, but in the second it is taken from the common, like “I love you, since you also me”, the “you love” is understood from the common; but synecdoche is opposite to the common; for in the second it has the rendering, in the first not having it rather as the “Epeian, not pure Argive”. Behold the “not pure Argive” being second to the “Epeian” has the rendering, and we understand this also in the “Epeian” saying “Epeian, not pure Argive”, just as it also has the said statement; for in the second it has the rendering; in the first not having it rather in the second it has it attached to the speech, but still we understand it also in the first. But the pure is from the clear-sighted someone is.

§ 152  “His grandfather”: Tantalus, having invited the gods to a feast, sacrificed his son Pelops, so that they might eat, showing his hospitality. But they, knowing, refrained, only Demeter did not know because she was mad due to the abduction of Kore, hence taking the shoulder blade she ate it. But the gods, pitying him, threw him into a cauldron and restored him healthy and whole, and instead of the eaten shoulder blade they put an ivory bone, which happened to be a sign for the descendants of Pelops, just as the spear was for the Spartans. But this is the mythical part of the story, the truth we solve thus: Tantalus was pious and god-fearing and a priest and by his philanthropy he later told the mysteries of the gods to the uninitiated and was expelled from the priestly catalogue. His son Pelops, having fallen ill all over his body, was cut with incisions and cauterizations and various surgical operations and having barely become healthy, they said that he still had a remnant of the cauterizations and the incisions, the shoulder blade half-cut and gray and whitening due to the weakness of the flesh, as if the father, when the gods were entertained, had cut him, or such a fated disease had come to him - for fate is also a god - the father had cut him with the incisions of the doctors, then also with the cauterizations, by which he was also healed. But since some part of the shoulder blade had become rotten earth and was buried, hence it was gray and whitening, they mythologized that Demeter had eaten this. “With jaws” means with jaw teeth. Ennaia and Herkyna and Erinys.

§ 153  “Erinnys' Fence” is a name for Demeter. And Callimachus calls Demeter Erinnys, saying “To Erinnys of Tilphusa” (fr. 207). And Erinnys is said to either derive from the act of fulfilling curses or from dwelling in love and in the earth, as also the term Ennaia, or because Erinnys, having been likened to, mingles with Poseidon and gives birth to the horse Areion. Or thus: for they say that when Poseidon fell in love with her, she herself transformed into a horse and, having entered among a herd of horses, disturbed the horses because a strange horse suddenly appeared. So the horse-keeper said: where does this Erinnys come from? Hence, Erinnys. But also the Arcadians honor her in this way. Hercyna, the daughter of Trophonius, established the goddess in Lebadea of Boeotia and named her after herself, Herkyna. The impulsive and enthusiastic Thurian, they mock, because of the abduction of Kore. But the truth is, she wages war against all people and, like a sword-wielder, kills us; and if they call her “sword-bearing” it is because in Boeotia Demeter is established holding a sword, hence they called her sword-bearing. The impulsive and enthusiastic Thurian, they mock, because of the abduction of Kore.

§ 154  “Without flesh” means full of flesh. “Cutting into small pieces” means cutting into small pieces, from the less, as they say (EG 395 39) and from the verb 'till' meaning 'cut' and by the change of the diphthong into a monophthong. “Pharynx” — and “pharos” — instead of the throat. Eg (×EM 788 30 EO 116 20) “He buried her in a tomb”: he buried her in the “tomb” symbolically instead of saying he ate. But now he calls her stomach a tomb. The “he buried” is long without the 'n' as ending in a part of speech; for it is a common syllable.

§ 155  “The shoulder bone” is the bone of the shoulder blade. Cartilage is softer than bone, but harder than a tendon. “Dining on” means eating.

§ 156  “Who indeed twice came of age”: the following: “Zeus sent” Pelops to compete in the “rock of Molpis” and to kill Oenomaus who was killing his sons-in-law in the “murderous councils” of the “innocent” Myrtilus. “Murderous” because Pelops killed Oenomaus, his father-in-law, with the councils of Myrtilus. “Twice came of age” means revived. Eg (EM) says then that after the butchery of Pelops, the gods revived him. Eg (EM 279 15).

§ 157  “Of Laomedon” of Poseidon; for he loved him and wanted to seize him. “Or of Naumedon” of the king of ships “or of Lamedon” of the sea, according to the interpretation. Zeus sent Pelops from Lydia. Some heard “Erechtheus” of Poseidon, others of Zeus. “Whom” Pelops “twice” in his prime and “fleeing” the rapacious “desire” of “Naumedon” or of Poseidon, the ruler of ships — even if some have a transcription error of “Laomedon” — “Erechtheus” Zeus or Poseidon sent, from the verb erechtho, meaning to stir, saying “he sent” where? To the “Laetrinaeans” or the Laitrinaean “lands” or the places and fields so as to wage war and win and destroy the “son-in-law killer” Oenomaus. He says that Pelops came of age twice, since he first reached his natural age, and secondly, having been cut up and cooked, as they say, he was served to the gods and came of age again. After this serving, Poseidon fell in love with him, from whom Pelops, having received winged horses along with the chariot, went to Elis, defeated the suitor-killing Oenomaus, and killed the twelve suitors who had been killed before. This is how he kills him: Hippodameia, the daughter of Oenomaus and Eurythoe, daughter of Danaus, who was also loved by her own father and for this reason was not given in marriage as the more accurate historians write, was loved and by Myrtilus, who was her father's charioteer, and happened to be the son of Hermes and Cleobule, daughter of Aeolus or Aipolus. This woman, seeing the handsome Pelops after the killing of the twelve suitors, was seized by love for him and tells Myrtilus to cooperate with the young man for the victory over her father. He, not inserting the nails into the hubs of the wheels, caused Oenomaus to be defeated and killed by Pelops in the race when the wheels fell off, or, as some say, instead of iron nails, he inserted wax ones into the axle of the chariot and thus Pelops defeated Oenomaus. For Oenomaus gave to the suitors Hippodameia to have on their own chariots, setting the end of the race and the prize of the marriage the Corinthian isthmus, if they could reach it, while he himself, driving behind them with a spear, caught up with them and killed them. Then, being defeated in this way by deceit and being killed, he cursed Myrtilus, knowing the plot, so that he would be killed by Pelops, which later happened. For Pelops, having taken Hippodameia and passing through a certain place, departed when she was thirsty, in order to fetch her water. But while Pelops was away, Myrtilus attempted to force himself upon Hippodameia. When Pelops returned and heard this from her, as many say, he threw Myrtilus off the cape of Geraistos. As he was dying, Myrtilus cursed the descendants of Pelops with terrible curses, which were later fulfilled, especially after the birth of the golden lamb of Hermes in the flocks of Atreus, due to the schemes of Myrtilus' father, from which the terrible events of the tragedy arose. The place Geraistos was named the Myrtoan Sea after the death of Myrtilus there. Pelops, having gone to the Ocean and been purified by Hephaestus, took over the kingdom of Pisa from Oenomaus and named the Pelasgian Apia, as it was called, Peloponnesus.

§ 157.59  Regarding the myth that Poseidon fell in love with Pelops after his purification, Pindar also says in a mythical way, “the earth-holder fell in love with him” and again he says from Pelops' perspective, “me, the daughter”. Pindar says these things about Poseidon's love for Pelops in a mythical way. Apollonius of Rhodes also speaks about the manner of the chariot race, writing “in it - to split”. The idea that Poseidon fell in love with Pelops after his purification is either a suspicion or an allegory. For Pelops was previously, as we said, very sick and weak; but after he was purified, that is, he recovered and was healed, as we said, Poseidon, that is, he became spirited and brave; for they call the spirited and brave sons and lovers of Poseidon.

§ 157.80  The chariot given to him by Poseidon was a ship with winged blades, with which he departed and, having his own chariot in it, he went out and defeated Oenomaus. But, my friend, do not stir up Tzetzes' mind by saying to write everything more broadly; for instead of clarity, he will create obscurity with the multitude, detailing every story and applying allegory in myths not allegorized by Lycophron. “A rapturous desire”, since, as he says in a mythical way, Poseidon, having fallen in love, seized him.

§ 158  Poseidon or Zeus sent “Erechtheus”, from the verb erechtho meaning to stir, to Laetrina, which is a place in Elis. Zeus sent him, either fate or the sea, also Poseidon, to wage war against Oenomaus. He sent him from Lydia or from Paphlagonia according to some. “Limbs”: the word limb, even if it has an added i, is still short due to the comparison of the vowels and the gaping; for all such syllables are common.

§ 159  Run on the smooth, wide and broad side of the 'Molpis Rock', Elis.

§ 160  “When Zeus was feasting”; during a drought in Elis, they were instructed to sacrifice a noble child to end the drought. They willingly sacrificed a certain Molpis, and immediately rain fell. The Eleans made a sanctuary to Zeus the Rain-bringer, in which stands a statue of Molpis. For a certain noble Elean named Molpis, during a drought in Elin, having heard from an oracle that the drought would end with the sacrifice of a noble youth to Zeus, offered himself for sacrifice, and immediately after the sacrifice, rain poured. The Eleans made a sanctuary to Zeus Ombrios (Rain-bringer), in which stands also a statue of Molpis. Therefore, he calls Elis the “Rock of Molpis”, where Oenomaus competed with the suitors of his daughter Hippodameia and, defeating them, killed them. So, Pelops came and competed, defeated Oenomaus, and won Hippodameia. Therefore, he calls Elis the “Molpidos Rock”, where Oenomaus competed with the suitors of his daughter Hippodameia and, defeating them, was about to build a temple from their skulls, just as Antaeus, Euenos, Phorbas, Diomedes the Thracian, and Cycnus, who was killed by Herakles, did.

§ 161  “Son-in-law killer”; for Pelops defeated Oenomaus by the treachery of Hippodameia and Myrtilos, who made the wheels of his chariot fall off in the race by removing the iron linchpins that were outside and holding the wheels from coming off in the race. “Son-in-law killer who destroyed” Oenomaus. But he calls Oenomaus “son-in-law killer” because he killed the suitors of his daughter. And a son-in-law killer is one who kills his sons-in-law, but a son-in-law killed is one who is killed by a son-in-law. And similarly for father-in-law killer and father-in-law killed and the rest. For all such words can take two accents, the active ones the acute accent like the son-in-law killer who kills his sons-in-law, and the passive ones the circumflex accent like the son-in-law killed who is killed by a son-in-law.

§ 162  Hermes is called Cadmilos by the Tyrsenians. Cram. AP IV 21 24 †EG 290 23

§ 162  “He prepared. But the last”; Lycophron jests at the last cup. So he says the last “cup” of “Nereus” instead of the last drink of the sea, having drunk “or the last cup of Nereus” he dived into the so-called Myrtoan sea. The following can be read in two ways, both “Nereus' graves” and “cup”. “Cadmilos”; Hermes is called Cadmilos in Boeotian, whose son was also Myrtilos, the charioteer of Oenomaus. “He prepared” means he made. I have told the story in detail earlier. “But the last cup of Nereus he drank and dived” and he swam into the “graves” of “Nereus” the “famous” or into the Myrtoan sea, as I said. The figure of speech is a jest and a witticism. Nereus is mythically a sea deity, the father of the Nereids, daughters of Doris and Oceanus, but allegorically Nereus is the sea, from the verb necho (to swim).

§ 165  “Stain” means pollution, filth. The phrase “all-destroying stain” refers to the curse that Myrtilos cast on the lineage of Hippodameia because he was thrown into the sea for being in love with her, as Euripides says in the Orestes (990). Myrtilos was the charioteer of Oenomaus, and Psylla was the name of a horse. “All-destroying stain” was said because, being thrown into the sea, he cursed the lineage of Hippodameia and of Pelops. “Thouxas” primarily means “he who played the syrinx”, but now it means “he who cursed”. Psylla and Harpinna (167) were the horses of Oenomaus, of which Myrtilos was the charioteer. “Equal to harpies with their claws” is a bad use of the part for the whole; he should have said “equal to harpies with their feet”. Harpies are mythically some kind of demons, Aello, Ocypete, and Celaeno, sisters of Iris and daughters of Thaumas and Electra, the daughter of Oceanus. Harpies are also said to be certain predatory birds, hence they mythologized the daughters of Phineus, Eraseia and Harpyreia, to be birds snatching food from the old man's mouth. Allegorically, harpies are the winds, as they are now, from the act of flying in the air. “Equal” has a long "i" elsewhere, but here it is short. But if it is accepted as long, the verse is not flawed, but has the so-called lame iambic meter. For the iambic meter, like the heroic, has various afflictions.

§ 168  “And the fourth one”: After the death of Alexander, Helen married Deiphobus. So he says that Deiphobus took the second place in the war. For Hector had the first place, and this one was the best of Priam's sons after him. “Of the war-causer” refers to Helen; that's why he said “of the wrestling”, since the war was caused because of her; and he is the second to marry Helen after Alexander. “And the fourth one” will see the “blood-related” groom and the brother of the “falcon” and the hawk of the “waterfall” and the killer of Hector; he is talking about Deiphobus: “whom” they will “proclaim” and praise “having taken the second place of the war-causer” in wrestling. And some say that “war-causer” wrestling means Helen, instead of: because of whom many fell into mistakes and misfortunes. But I say that the stumbling and falling wrestling moves of the war are like instead of: whom they will proclaim Deiphobus to have the second place in the war wrestling moves after Hector. And this is a lie of the poet; for after Hector, Troilus, Hector's brother, and not Deiphobus, was second in the war. Or so, that he himself is the second to marry Helen after Alexander. Or perhaps it is also appropriate to call Helen the “war-causer” wrestling, and Alexander the “falcon”, the “waterfall” and the “snatcher”; for after Philoctetes was brought from Lemnos and shot and killed Alexander, Deiphobus married Helen, or Priam himself set her as a prize for the one who excelled in war and he himself took her as having excelled, as others say, or he alone took her away, as Euripides says in the Troades (seqq. 959. 960).

§ 171  “And on the fifth day, he will send him to the idol-maker,” and with his body “from dreams he will be spun” - that is, he will make him move and suffer in dreams, seeing a phantom of herself, as if he were having intercourse with her. He is referring to Achilles.

§ 172  “From dreams, the fifth one spun,” he says of Achilles; for he mingled with her in a dream. 5 “Spun” instead of “disturbed.”

§ 173  “With his speech” now with his whole body, but specifically with his face, because it is easier for the character of the soul to appear through it.

§ 174  “The bridegroom to be”; for they tell a tale that after death, Achilles took Medeia, the daughter of Aietes, in the islands of the blessed. “The bridegroom to be” Achilles, who is about to marry Medeia in Hades. For they tell a tale that he married her in the islands of the blessed, she being the daughter of Aietes and Eidyia, the daughter of Oceanus. Medeia is from Kytai; for Kytai is a city in Colchis. Kytai is a city in Colchis, hence he called her Kytaike. The Colchians are Indian Scythians, also called Lazoi, living near the Abasgoi, who were formerly Massagetai, whose drugs the Colchians use daily. Aietes came to the Colchians, not being pleased with the kingdom of Corinth. For Aietes and Aloeus are sons of Helios and Perse, the daughter of Oceanus. Helios divided the kingdom among his sons, giving Arcadia to Aloeus, Corinth to Aietes. Aietes, not being pleased with Corinth, entrusted it to Bounos, the son of Hermes and a nymph, and he himself went to the Colchians, instructing Bounos to guard the kingdom of Corinth, until either he himself or one of his descendants should arrive. In Colchis, Aietes married Eidyia, the daughter of Oceanus, in the city of Kytai, and fathered Medeia and Apsyrtos. The sisters of Aietes and Aloeus, or daughters of Helios, are Circe and Pasiphae, and according to others (Mal. p. 153) also Calypso. Regarding the division of the kingdom of Helios to his sons Aietes and Aloeus, Theopompos of Chios makes mention of the historian and poet Eumelus of Corinth, saying: “But when — the earth”. Note that most historians (κ 139 c. sch.) say that Aietes and Aloeus are the sons of Perse and Helios, but this Eumelos says they are the sons of Antiope and Helios. Otherwise: this is told in two ways. For some say that Achilles, having mingled with Helen in a dream, desired to see her, having erotic feelings from the dream, and asked her to come to the wall, so that he could see her; so the Trojans, being persuaded, brought her to the wall, and he, seeing her, felt even more love for her. Others say that, seeing her for the first time on the wall, he was seized with love and asked his mother to help him to have intercourse with her. She made it seem in a dream that he was having intercourse with her and so he was comforted. “But the one who creates images” will be consumed by her beauty and his love for her in dreams.

§ 175  Xenobakche was driven to Bacchic madness and killed her own brother Apsyrtos. “Xenobakche” means of Medea, because she fell in love with the stranger Jason; driven to madness, she cut her brother Apsyrtos into pieces. The story is found in Apollonius of Rhodes, and Pindar also mentions it, saying in P. IV 125 “the oracle” - 127 “unbending”. The breadth of the story according to Pherecydes and others (sch. Pind. P. IV 133) is as follows: Tyro, the daughter of Salmoneus and Alcidice, was raised by Cretheus, the brother of Salmoneus. Poseidon, having mingled with her, begets the twins Pelias and Neleus, whom the mother exposes to horse-keepers. Having been raised, they recognized their mother and killed their stepmother Sidero, even though she had fled to the sanctuary of Hera. Neleus, having quarreled with Pelias, went to Messenia and founded Pylos. Pelias, living in Thessaly, had children with Anaxibia the daughter of Bias, or Philomache, the daughter of Amphion: Acastus, Peisidice, Pelopia, Hippothoe, Alcestis. Cretheus, having founded Iolcus, begets from Tyro, his niece, Aeson, Amythaon, Pheres. After Cretheus, Pelias reigned over Iolcus, to whom the oracle was that he would die by one of the descendants of Aeolus, one of whom was Jason, the son of Aeson and Polymede, the daughter of Autolycus. Therefore, Pelias was about to kill all the descendants of Aeolus, and he was also about to kill Jason, who was still an infant, as a descendant of Aeolus, but his relatives, having kept watch over him during a deep night, put him in a coffin with tears and led him out as if he were dead. Having brought him to the cave of Chiron, they gave him to be raised and educated, as Pindar also says (196). Having grown in age, he came down from the cave and, according to Apollonius and the others (sch. Pind. 133), he was plowing around the Anaurus river. Pelias, having received another oracle, heard to beware of a man with one sandal, as Pindar also says “keep the one-sandaled man in great custody” (133). Having learned this oracle, he sacrificed to Poseidon, called everyone to the sacrifice, and saw Jason with one sandal; for crossing the Anaurus river “one sandal was washed away in the mud, and he left the other there, stuck in the streams”, as Apollonius says. Seeing him with one sandal, Pelias asked him: “What would you do if there was an oracle that you should be killed by someone?” Guided by the advice of Hera, he replied: “I would send him to fetch the Golden Fleece.” This Golden Fleece was from a ram, which had carried Phrixus to Colchis. There, as they say, he sacrificed it to Phyxian Zeus and hung it on a tree in the grove of Ares. A dragon, as large as a fifty-oared ship in length and thickness, as Pindar says, guarded it (436). So, according to his own judgment, Pelias ordered Jason to go and fetch the fleece. Jason, boarding the Argo, which had the most articulate beam made from the Dodonaean oak, and taking with him other men, fifty in total, sailed to Colchis and asked Aeetes to give them the fleece. Aeetes said he would give it, if they could yoke the fire-breathing bulls of Hephaestus and sow the dragon's teeth, which Aeetes himself had, given to him by Athena from those sown by Cadmus in Thebes. Medea, the daughter of Aeetes, fell in love with Jason. She anointed him with potions and protected him from the fire of the bulls. She led him by night to the fleece, enchanted the dragon, took it, and sailed with the Argonauts, taking her brother Apsyrtus with her. As Aeetes pursued them, she cut Apsyrtus into pieces and threw him into the sea. Aeetes, collecting his son's pieces, fell behind in the pursuit, then sent the Colchians after them. They passed the Eridanus, the Syrtis islands, and the Sirens while Orpheus played his lyre; only Butes went out to them. After the Sirens, they passed Charybdis, the blue cliffs of Scylla, and Thetis guided them through at the request of Hera. They passed Thrinacia, which had the cattle of Helios, and came to Phaeacia, to King Alcinous. Of the Colchians who pursued them, some settled in the Keraunian mountains, others in Illyria and the Apsyrtides islands, and some in Phaeacia. Arete married Jason and Medea and gave them twelve maidservants. They passed Crete, Aegina, Euboea, and Locris and reached Iolcus, completing the entire voyage in four months. Pelias, having learned of the arrival of the Argonauts, wanted to kill Aeson, who drank the blood of a bull while sacrificing and died. Jason's mother hanged herself, leaving behind her infant son Promachus. Pelias also killed him. And Jason, having given the fleece to Isthmus, sailed and dedicated the Argo to Poseidon. He urged Medea to go to Pelias because of the murder of his relatives. She boiled a ram and made it a lamb, and the daughters of Pelias, wanting to do the same, killed Pelias. Akastos pursued Medea and Jason, and they spent a year in Corinth. Jason, taking Glauce, the daughter of Creon, greatly upset Medea, who killed Glauce with potions, as well as Creon and her own children, Mermeros and Pheres, with a sword. She then left for Athens on a chariot drawn by winged dragons, married Aegeus, the son of Pandion, and gave birth to Medus. Later, after plotting against Theseus, she was expelled from her homeland with her son, who, having conquered the barbarians, named the land after himself, Media, and died while campaigning in India. Medea, unknown, came to the Colchians and gave the kingdom back to her father, having killed Perses, her brother, who had expelled him from the kingdom. Thus, many historians say that the voyage of the Argonauts to Colchis happened because Jason told Pelias that, if he knew I was going to kill him, I would have sent him to bring me the golden fleece, and Pelias, according to his own judgment, ordered him to bring it. Pindar (P IV) says that Jason, having descended from the cave of Chiron and having been recognized by his father and relatives, feasted and dined with them, then quickly went to Pelias and asked for the kingdom of his ancestors in the midst of a large crowd. Pelias promised to give it to him, first telling him to go to Colchis and recall the soul of Phrixus three times according to the law; for he said he was disturbed by nightly fears because of Phrixus. If you go, he says, and do this and bring the fleece - for you are young, and I am old - I give you the kingdom. He said this, hoping that he would be killed by the dragon when he left. The words of Pindar are as follows: 150 “He stood” - 152 “crowd” and a little later he says 261 “not - to cut down. The fugitive of Oenone”; Zeus had Aegina, the daughter of Asopus, in his bed in a place called Phlious. When Sisyphus told Asopus about Zeus's affair, Asopus hurried to learn the truth. Zeus, knowing this, changed her into an eponymous island, and gave Sisyphus a punishment in Hades to carry a large stone. When Aegina gave birth to Aeacus and because he was alone on the island and was unhappy, he prayed to Zeus to change the ants there into men, which happened.

§ 175bis  “Whom Oenone once...” Oenone was the name of Aigina, from which Peleus fled after murdering his own brother Phocus. Once, when Aeacus prayed, ants turned into men, hence they are called Myrmidons. Others say about the ants that Peleus, after killing his own brother, fled and arrived in Thessaly, where he lacked an army. After praying to Zeus, the ants were transformed into men, hence they are called Myrmidons. “Exile” refers to Peleus; for Aeacus and Endeis had sons Telamon and Peleus, and their brother Phocus was born from Psamathe, one of the Nereids. Peleus struck Phocus with a discus in the gymnasium, and Telamon struck him with a sword in the back, killing him. Hence, they were driven from Aigina by Aeacus. Telamon then inhabited the island of Salamis; for Cychreus, the son of Poseidon and Salamis, the daughter of Asopos, after killing a snake that was ravaging the island, became its king. Dying childless, he left the kingdom to Telamon, who had fled to him. Peleus, according to Pherekydes, was purified by Eurytus, the son of Actor, whose daughter Antigone he took. After she was hanged, he went to Phthia and, taking Thetis, lived in Pharsalos and Thetideion, a city named after Thetis, according to Phylarchos, because she, having armed herself, fled Hephaistos and, not fulfilling his love, was struck on the foot by his hammer. Coming to Thessaly, she healed herself in the place named after her, Thetideion. According to Euripides, Thetis, pursued by Peleus, transformed herself, like Proteus, into various forms. There, he caught her in the form of a cuttlefish and mated with her, hence the place in Magnesia of Thessaly is called Sepias. Thus, he calls Peleus an exile of Oenone, or Aigina; for Aigina was first called Oenone, from Oenone, the daughter of Boudion, as Pythainetos says in the first book of the Aiginetans. Aigina was renamed, as everyone says, from Aigina, the daughter of Asopus. Because of the murder of Phocus, his mother Psamathe made a great wolf to destroy the cattle of Peleus, which she again turned to stone at the request of Thetis. Others say that Thetis turned this wolf to stone as it was eating the cattle, which Peleus was sending as compensation to Acastus for Actor, his son, whom he had unintentionally killed in a hunt. Others say that Peleus had Polymele, the daughter of Actor, as a wife before Thetis. Her brother was Irus, whose son Eurytion, one of the Argonauts, Peleus unintentionally killed in a hunt.

§ 176  “Ants”; they jest that Aeacus, born to Zeus from Aigina, was left alone on the island of Aigina that came from him. He asked Zeus, who made the ants into men, as Hesiod says in his heroic genealogy. These jests and myths are reported by Theogenes, the historian, in his work about Aigina. He says that when the island was underpopulated, the people lived in caves, unadorned, and stored their harvested crops in the caves, carrying the dug-up soil to their farms as the island was lacking in soil, especially in the plains. Aeacus came with some people from Peloponnesus, settled the island, and civilized it, teaching everything about war and, in general, all the things that people use. Hence, they invented the story that Zeus, to do a favor to Aeacus, turned the ants of the island of Aigina into men. That is, the fate and the mind of Aeacus - for Zeus is also called fate and mind - transformed them and adjusted them to act like humans in all their deeds. This Aigina is one of the Sporades islands, located opposite Attica, a colony, as I said, originally belonging to the Argives. Aeacus came with the Lacedaemonians and settled there, and after Aeacus' death, Triakon of Argos came with a multitude and settled in Aigina. The Argives are of the Dorian race. “Hexapezon” means “hexapoun”. So, it does not say that Peleus made men out of ants, but that those who were made men by his father, he made them brave in power; for “androzas” means “made brave” (cf. 943). “Androzas” refers to Aeacus in the mythical sense of “made men”, but now refers to Peleus as “made soldiers and brave”.

§ 177  “Typhon”; he refers to Achilles as Typhon because of the hero's bravery. “Pelasgian”: Inachos, son of Oceanus and Tethys, Phoroneus and Aegialeus, childless sons of Inachos and Melia daughter of Oceanus, from whom the land is called Aegialeia. Phoroneus, ruling over Peloponnesus, from his wife Teledice, gives birth to Apis and Niobe. Apis, living tyrannically, is killed by Thelxion and Telchis; from him the land of Peloponnesus is also called Apia. Argos, son of Niobe, sister of Apis, and Zeus, from whom the land is named, and according to Acusilaus, Pelasgos along with Argos, from whom the land from Peloponnesus, also called Apia, was named Pelasgia up to Pharsalia and Larissa. Achilles was called “Pelasgian” as being from Pharsalia. Typhon, a hundred-headed demon, fought and was struck by Zeus's lightning, as they say in myth. Pindar says “of hundred-headed Typhon, the violent” (O IV 12), Aeschylus again says about him “with dreadful — flash”. It is allegorically interpreted: Typhon is the delusion and vanity having a hundred heads, that is, many ways of arrogance. It is struck by lightning, inflamed, and thrown down by Zeus, that is, by the prudent reasoning. Or Typhon is elementally the violent movement of spirits and combustion after the dissolution of Chaos and Erebus, which was restrained and ceased by Zeus, that is, by the powerful air and sky; for after the sky was strengthened and established in order, the typhonic and fiery spirits were restrained. Since in hollow and fissured places, especially in Sicily, smoke appears during the day, and at the time of night, fire breaking and rolling the rocks of the mountain into the sea — if the water is coming out from the fissured and porous places of the earth, making its exit with force and being squeezed out, it makes the hot baths, if it is air or spirit, being drier and more porous of such places, it cuts and crushes them in the process of coming out and thus makes the fire and the smoke coming out from there fiery — they mythologized that in Sicily Zeus tartarized Typhon, others in Lydia, others in Cilic