Headword: Ἀσκὸς ἐν πάχνῃ Adler number: alpha,4177 Translated headword: a wine skin in a frost Vetting Status: low Translation: David says: "I have become as a wine skin in a frost."[1] A wineskin when heated becomes porous and when inflated it swells, but in the frost it is hardened and frozen. Thus also the nature of the body becomes complacent with luxury and is swollen, but with ascetic training it is humbled and oppressed. And Paul is a witness to this, saying: "But I oppress my body and treat it as a slave, lest somehow I, having exhorted others should myself become disreputable."[2] For also the prophet, when he was pursued by Saul, was stronger than his sufferings, but after enjoying peace he was injured by the switches from luxury; he humbled his body and renewed his memory of the divine laws. Also wineskin of Ktesiphon [ἀσκὸς Κτησιφῶντος ]; Aristophanes [writes]: "According to our customs, at the trumpet signal drink your pitchers; whoever drains his first will win the wineskin of Ktesiphon."[3] For in the Pitchers[4] there was a contest concerning who could drain his pitcher first, and the winner was crowned with a wreath of leaves and got a skin of wine. At a trumpet signal they would drink. Ktesiphon was ridiculed for being fat and paunchy. An inflated wineskin was set forth in the festival of the Pitchers, on which those drinking in the competition would stand. The first one to finish his drink won, and got a wineskin. They drank a certain measure, a choa, of wine.[5] Also to bear a wineskin [ἀσκοφορεῖν ]. In the Dionysiac processions, some things were done by the townspeople, but others had been assigned to the metics to do by the lawgivers. Accordingly the metics would put on chitons which had a crimson color and carry troughs;[6] wherefore they were called tray-bearers [skaphêphoroi]. The townspeople wore whatever clothing they wanted and carried wineskins on their shoulders, wherefore they were called "wineskin-bearers" [askophoroi]. Also a proverb: to be spooked by a little wine-skin [ἀσκωῖ μορμολύττεστηαι ], [applied] to those who are frightened absurdly and for no good reason.[7] Also ἀσκολιαζω ["dancing as at the Askolia"]; the Athenians had a festival, the Askolia[8], in which they would hop on wineskins to the honor of Dionysus.[9] The creature[10] appears to be a natural enemy of the vine. In any event an epigram appears addressed to a goat that goes like this: "devour me to the root, yet all the same I will bear fruit; enough to pour a libation for you, goat, as you are being sacrificed."[11] "Dance on a wineskin" meaning [to dance] on the other [leg]; strictly askôliazein is to hop on wineskins for sport. In the middle of the theatre they placed wineskins which were inflated and oiled and when they hopped onto these they slipped; just as Eubulus says in Damalia[12]: "And in addition to these things, they put wineskins in the middle and hopped and guffawed at those who fell off the track." Also [sc. attested is] ἀσκωλιάζοντες , those who hop on one foot and who lag behind those [who move] according to nature. "He, it seemed to me, came to his master in his rush from the [temple] of Asclepius hopping on one of his feet and when at daybreak the paean to Asclepius was sung, he showed up as one of the chorus dancers. He stood in the line as if he'd been given his stance by some chorus director, and as much as he was able he tried to sing along with the bird-like strain."[13] Also ἀσκωλιασμός likewise, going on one foot. Wineskins smeared with salt become better.[14] Greek Original: Ἀσκὸς ἐν πάχνῃ: ὁ Δαβὶδ λέγει, ὅτι ἐγενήθην ὡς ἀσκὸς ἐν πάχνῃ. ὁ ἀσκὸς θερμαινόμενος χαυνοῦται καὶ φυσώμενος ἐξογκοῦται, ἐν δὲ τῇ πάχνῃ σκληρύνεται καὶ πήγνυται. οὕτω καὶ τοῦ σώματος ἡ φύσις χαυνοῦται μὲν τῇ τρυφῇ καὶ ἐξογκοῦται, τῇ δὲ ἀσκητικῇ ἀγωγῇ ταπεινοῦται καῖ πιέζεται. καὶ τούτου μάρτυς ὁ Παῦλος βοῶν: ἀλλ' ὑποπιέζω μου τὸ σῶμα καὶ δουλαγωγῶ, μή πως ἄλλοις κηρύξας αὐτὸς ἀδόκιμος γένωμαι. τοιγάρτοι καὶ ὁ προφήτης, ἐπειδὴ διωκόμενος ὑπὸ τοῦ Σαοὺλ κρείττων ἦν τῶν παθῶν, εἰρήνης δὲ ἀπολαύσας τοῖς ἀπὸ τῆς τρυφῆς ἐβλάβη σκιρτήμασι, ταπεινώσας τὸ σῶμα τῶν θείων νόμων τὴν μνήμην ἀνενεώσατο. καὶ Ἀσκὸς Κτησιφῶντος: Ἀριστοφάνης: κατὰ τὰ πάτρια τοὺς χοὰς πίνειν ὑπὸ τῆς σάλπιγγος: ὃς δ' ἂν ἐκπίῃ πρώτιστος, ἀσκὸν Κτησιφῶντος λήψεται. ἐν γὰρ ταῖς Χοαῖς ἀγὼν ἦν περὶ τοῦ ἐκπιεῖν πρῶτόν τινα χοᾶ, καὶ ὁ νικῶν ἐστέφετο φυλλίνῳ στεφάνῳ καὶ ἀσκὸν οἴνου ἐλάμβανε. πρὸς σάλπιγγας δὲ ἔπινον. ὁ δὲ Κτησιφῶν ὡς παχὺς καὶ προγάστωρ ἐσκώπτετο. ἐτίθετο δὲ ἀσκὸς πεφυσημένος ἐν τῇ τῶν Χοῶν ἑορτῇ, ἐφ' οὗ τοὺς πίνοντας πρὸς ἀγῶνας ἑστάναι, τὸν προπιόντα δὲ ὡς νικήσαντα λαμβάνειν ἀσκόν. ἔπινον δὲ μέτρον τι οἷον χοᾶ. καὶ Ἀσκοφορεῖν. ἐν ταῖς Διονυσιακαῖς πομπαῖς, τὰ μὲν ὑπὸ τῶν ἀστῶν ἐπράττετο, τὰ δὲ τοῖς μετοίκοις ποιεῖν ὑπὸ τῶν νομοθετησάντων προσετέτακτο. οἱ μὲν οὖν μέτοικοι χιτῶνας ἐνεδύοντο χρῶμα ἔχοντας φοινικοῦν καὶ σκάφος ἔφερον: ὅθεν σκαφηφόροι προσηγορεύοντο. οἱ δὲ ἀστοὶ ἐσθῆτα εἶχον, ἣν ἐβούλοντο, καὶ ἀσκοὺς ἐπ' ὤμων ἔφερον: ὅθεν ἀσκοφόροι ἐκαλοῦντο. καὶ παροιμία: Ἀσκῷ μορμολύττεσθαι, ἐπὶ τῶν εἰκῆ καὶ διακενῆς δεδιττομένων. καὶ Ἀσκωλίαζον: ἑορτὴν οἱ Ἀθηναῖοι ἦγον τὰ Σκώλια, ἐν ᾗ ἥλλοντο τοῖς ἀσκοῖς εἰς τιμὴν τοῦ Διονύσου. δοκεῖ δὲ ἐχθρὸν εἶναι τῇ ἀμπέλῳ τὸ ζῷον. ἀμέλει γοῦν καὶ ἐπίγραμμα φαίνεται πρὸς τὴν αἶγα οὕτως ἔχον: κἤν με φάγῃς ἐπὶ ῥίζαν, ὅμως δ' ἔτι καρποφορήσω, ὅσσον ἐπιλεῖψαι σοὶ, τράγε, θυομένῳ. Ἀσκωλίαζε δὲ ἀντὶ τοῦ ἅλλου: κυρίως ἀσκωλιάζειν ἔλεγον τὸ ἐπὶ τῶν ἀσκῶν ἅλλεσθαι ἕνεκα τοῦ γελωτοποιεῖν. ἐν μέσῳ δὲ τοῦ θεάτρου ἐτίθεντο ἀσκοὺς πεφυσημένους καὶ ἀληλιμμένους, εἰς οὓς ἐναλλόμενοι ὠλίσθαινον: καθάπερ Εὔβουλος ἐν Δαμαλίᾳ φησὶν οὕτως: καὶ πρός γε τούτοις ἀσκὸν ἐς μέσον καταθέντες ἐνάλλεσθε καὶ καγχάζετε ἐπὶ τοῖς καταρρέουσιν ἀπὸ κελεύσματος. καὶ Ἀσκωλιάζοντες, ἐφ' ἑνὸς ποδὸς ἐφαλλόμενοι, ὑστερούμενοι τῶν κατὰ φύσιν. ὃ δὲ ἐμοὶ δοκεῖν, ὁρμῇ τῇ παρὰ τοῦ Ἀσκληπιοῦ ἐς τὸν δεσπότην ἀσκωλιάζων θάτερον τῶν ποδῶν ἔρχεται, καὶ ὄρθριον ᾀδομένου τοῦ παιᾶνος τῷ Ἀσκληπιῷ ἑαυτὸν ἀποφαίνει τῶν χορευτῶν, ἕνα καὶ ἐν τάξει στὰς ὥσπερ οὖν παρά τινος λαβὼν χοροδέκτου τὴν στάσιν, ὡς οἷός τε ἦν συνᾴδειν ἐπειρᾶτο τῷ ὀρνιθείῳ μέλει. καὶ Ἀσκωλιασμὸς ὁμοίως, τὸ ἐφ' ἑνὸς ποδὸς βαίνειν. ὅτι οἱ ἀσκοὶ ἁλσὶ σμηχόμενοι βελτίονες γίνονται. Notes: [1] Psalm 118:83 LXX. This first paragraph of the entry comes from Theodoret's commentary on it (PG 80, 1848bc). [2] I Corinthians 9:27. [3] Aristophanes, Acharnians 1000-2. See web address 1 below for the text. What follows here derives from scholiastic comment on the line. [4] The Khoes, the second day of the Anthesteria festival; see also chi 369. [5] About three quarts, or 2.8 liters. [6] σκάφος here is in error for σκάφας , trays. [7] Cf. mu 1251. [8] Scholia in three manuscripts provide the correction ἀΣκώλια for the erroneous Σκώλια . [9] From the scholia to Aristophanes, Wealth 1129. [10] Explained in the next sentence. [11] Greek Anthology 9.75. [12] Eubulus fr.8 Kock. (But the title of the play is probably not Damalia; scholars have suggested Amalthea, Daidalos or Damasia.) [13] Aelian fr.98 Hercher (a man from Tanagra experiences a miracle cure); cf. sigma 1606, chi 407. [14] From alpha 1409. Associated internet address: Web address 1 Keywords: Christianity; clothing; comedy; daily life; definition; food; meter and music; poetry; proverbs; religion; stagecraft;
Henry George Liddell. Robert Scott. A Greek-English Lexicon. revised and augmented throughout by. Sir Henry Stuart Jones. with the assistance of. Roderick McKenzie. Oxford. Clarendon Press. 1940.
1. Irjuk a kereso ablakba : Perseus project
2. A Perseus Digital Library keresojebe : LSJ
3. A szotar fejleceben szomezo csikokat latunk, (kek, szurke) a kurzort vezetve rajtuk zoldre valtanak, felvillantva a szavakat. Az also savban ( entry) a keresett szora kattintva megjelenik a limma.
TIMAIOS MÍTOSZA ÉS A KOZMOLÓGIAI PRINCÍPIUMOK Írta: EÁ Hamvas - 2006 Bár az Isten (deus) mellett létező alapelv az anyag (a szöveg görögül is megadja: ὕλη, latin megfelelője a szerző szerint mundus),54 ennek két jelentése is ... www.akademiai.com/index/8P008656V5502624.pdf
θυ^γάτηρ [α^], ἡ, gen. θυγα^τέρος contr. θυγατρός; dat. θυγα^τέρι, θυγατρί; acc. θυγα^τέρα Ep. A. [select] “θύγατρα” Il.1.13; voc. θύγα^τερ: nom. pl. θυγατέρες, Ep. and lyr. “θύγατρες” 9.144, Sapph.Supp.20a.16: gen. pl. “-τέρων” IG22.832.19, Pl.R.461c, poet. -τρῶν: dat. pl. -τράσι Ep. “-τέρεσσι” Il.15.197; both sets of forms are found in poetry, θυγατρός, -τρί, -τράσι are used in Prose:—daughter, Il.9.148,290, Od.4.4, etc.; θύγατρες ἵππων, of mules, Simon.7; θ. ταύρων, of bees, Philo Tars. ap. Gal.13.269: metaph., Μοισᾶν θυγατέρες, of Odes, Pi.N.4.3; πλάστιγξ ἡ χαλκοῦ θ. Critias 1.9D.; θ. Σειληνοῦ, of the vine, Jul. Caes.25; ψήφου συμβολικῆς θ., of a λάγυνος, AP6.248 (Marc. Arg.); of villages dependent on a city, LXXJd.1.27, 1 Ma.5.8. II. [select] later, maidservant, slave, Phalar.Ep.142.3. [υ_ in Ep. in the longer forms, metri gr.] (Cf. Skt. duhitár-, Engl. daughter, etc.)
Ne busulj, egy kisse felrevezeto valaszunk maris van, nimfa, erdok mezok, folyok, hegyek, tengerek tancos tunder lanya, (kore) . A tevedesekkel csak a szokincsunket gyarapitjuk. Lazas buzgalommal megprobalunk valaszt talalni agas-bogas kerdesedre. :)
Tisztelettel: Spyros
[A fat mar megtalaltuk, dendro, az erdot meg nem latom a fatol. Az alsos az inkabb szent liget.* :) Kore** a masik neve Demeter lanyanak, Persephonenak is. Demeter ha jol emlekszem a fakat is vigyazza. Aki szent fat kivag, porul jarhat, meglehet ehseget kuldenek ra, csillapithatatlant, mig folfal maga korul minden eheto es ehetetlent. Turelem, szoszovoszekunkkel tovabb szovogetjuk az erdei lany mesejet. Faramaszot (dendrobate) mar talaltunk szoosszetetelek utan bogaraszva, erdojaro lanyt meg nem, pedig ott rejtozik valahol, bujocskat jatszva velunk. :)]
*ἄλσος , εος, to/, A. [select] grove, Il.20.8, Od.10.350: pl., Phanocl.1.3, Theoc. 1.117, etc. II. [select] esp. sacred grove, Od.6.291, Hes.Sc.99, Hdt.5.119, Pl.Lg.761c, etc.:—hence, any hallowed precinct, even without trees, Il.2.506, Sch.Pi.O.3.31, cf. B.3.19, S.Ant.844; Μαραθώνιον ἄ., of the field of battle, viewed as a holy place, A.Eleg.4: metaph., πόντιον ἄ. the ocean-plain, B.16.85, A.Pers.111. (Perh. for ἄλτ-ιος (cf. Ἄλτις), i.e. alq-ios, cf. Goth. alhs 'temple'.)
Isocrates, Panegyricus (ed. George Norlin) (English) (Greek, ed. George Norlin) speech 4, section 28: ... For the story of Demeter and Persephone (here called Kore, “the maiden”) see HH Dem. ; Ovid, ... to our land, in her wandering after the rape of Kore, and, being moved to kindness towards our ancestors by
**κόρη , h(, orig. κόρϝα (v. infr. B), with κόρ-η even in Att. Prose and Trag. dialogue; Dor. and Aeol. κόρα , Ar.Lys.1308 (lyr.), Alc.14, also Trag. in lyr. as A.Supp.145, S.OT508, E.Tr.561, and in the pr. n.: κούρα Pi.O.13.65, and twice in Trag. (in lyr.), v. infr. 1.3: Ion. κούρη , as always in Hom. (κόρη first in h.Cer.439): Dor. also κώρα Theoc.6.36, also Boeot., Corinn.Supp.1.48, 2.60 (but A. “κόρα” IG7.71012, Ar.Ach.883, cf. κορικός, κόριλλα):—fem.of κόρος, κοῦρος. 1. girl, “ἠΰτε κούρη νηπίη ἥ θ᾽ ἅμα μητρὶ θέουσ᾽ ἀνελέσθαι ἀνώγει” Il.16.7; “μήτε παῖδα μήτε κόραν” Schwyzer 324.12 (Delph., iv B. C.); “ἔτεκε κόραν” IG42 (1).121.22 (Epid.); with reference to virginity, maiden, “κόρην . . οὐκέτ᾽, ἀλλ᾽ ἐζευγμένην” S.Tr.536; “παῖς κ.” Ar.Lys.595, D.21.79 codd.; “παρθενικὴ κ.” E.Epigr.2; “ἀδελφὴ κ.” Th.6.56; “ἀνεδέξαντο τὰς κόρας πέμψειν ἐν Ἴλιον” Schwyzer 366 A2 (Tolophon, iii B. C.); of Nymphs, Pi.P.3.78; ἐνάλιοι κ. sea-nymphs, Ar.Th.325 (lyr.): Com., πρέσβειρα πεντήκοντα Κωπᾴδων κορᾶν, of eels, Id.Ach.883; τευθὶς καὶ Φαληρικὴ κ., i.e. ἀφύη, Eub.75.4; of maiden-goddesses, however old, as the Eumenides, A.Eu.68, S.OC127 (lyr.); the Phorcids, A.Pr.794; the Sphinx, S.OT508 (lyr.); the Fates, Pl.R.617d. 2. of a bride, Od.18.279; young wife, Il.6.247, E.Or.1438 (lyr.), Hdn.3.10.8; or concubine, as Briseis, Il.1.98, 337, 2.689; καταχύσματα . . κατάχει τοῦ νυμφίου καὶ τῆς κ. the bride, Theopomp.Com.14; of a ἑταίρα, AP5.4 (Stat.Flacc.), 219 (Agath.). 3. with gen. of a pr. n. added, daughter, “νύμφαι κοῦραι Διός” Il.6.420, cf. Sapph.65, E.Hel.168 (lyr.), Andr.897, etc.; κ. Διός, of Athene, A.Eu.415; Λητῴα κόρη, of Artemis, Id.Fr.170, S.El.570; κ. Ἰναχεία, κ. Θεστιάς, A.Pr.589, E.Hel.133; Γῆς τε καὶ Σκότου κόραι, i.e. the Furies, S.OC40; in Thess. Prose, Αἰσχυλὶς Σατύροι (gen.) “κόρα” IG9(2).1035 (Gyrton): without gen., Berl.Sitzb. 1927.7 (Locr., V B.C.): in voc., κούρα my daughter, A.Th.148, S.OC 180 (both lyr.); “κόραι” Ar.Pax119. 4. metaph., of a colony, “Κύμης κ.” Hom.Epigr.1.2; of newly-launched ships, Lyc.24. II. puppet, doll, as a child's plaything, Hyp.Fr.199 (v. infr. v), D.Chr.31.153; small votive image, Pl.Phdr.230b. III. pupil of the eye, because a little image appears therein (v. Pl.Alc.1.133a), “κύκλοπα κούρην” Emp.84.8, cf. S.Fr.710, E.Hec.972, al., Ar.V.7, Hp.Prorrh.2.20, Gal.UP10.4, Ruf.Onom.23; “αἱ καλούμεναι κ.” IG42(1).122.67 (Epid., iv B. C.); K. κόσμου, title of Hermetic tract, Stob.1.49.44 tit. IV. long sleeve reaching over the hand, X.HG2.1.8. V. the Attic drachma, because it bore a head of Athena, misinterpr. of Hyp.l.c. ap. Poll.9.74. VI. = ὑπέρεικον, Hp. ap. Gal.19.113. VII. Archit., female figures as supports, Caryatids, “τοὺς λίθους . . τοὺς ἐπὶ τῶν κορῶν” IG12.372.86 (Erechtheum). B. Κόρη , Dor. Κόρα (Cret. Κώρα GDI5047), Ion. Κούρη , Arc.(?) Κόρϝα IG5(2).554 (provenance unknown), h(:—the Daughter (of Demeter), Persephone, τῇ Μητρὶ καὶ τῇ Κόρῃ (v.l. Κούρῃ) Hdt.8.65; “ναὶ τὰν Κόραν” Ar.V.1438; Δημήτηρ καὶ K. Id.Th.298, X.HG6.3.6, IG2.1217, etc.; “τῆς Κόρης ἁρπασθείσης” Isoc.4.28: less freq. K. “Δήμητρος” E.Alc.358, cf. Ar.Ra.337; K. “τὴν Διὸς καὶ Δήμητρος” Isoc.10.20. II. Δηοῦς κ., in Com., = flour, Antiph.52.9; so “μεμαγμένη Δήμητρος κ.” Eub.75.10. Henry George Liddell. Robert Scott. A Greek-English Lexicon. revised and augmented throughout by. Sir Henry Stuart Jones. with the assistance of. Roderick McKenzie. Oxford. Clarendon Press. 1940.
Remélem tud valaki segíteni. Végső lehetőségként írok, eddig próbáltam szótárak és kezdő nyelvkönyvek segítségével rájönni, hogy van ógörögül az erdei lány kifejezés, eddig eredménytelenül. Most teljesen analfabétának érzem magam. Ha görög eredmény lenne, annak is örülnék.
Persze, ha kedved volna hozza, mint kedves tanarodrol is szolhatnal, az emlekezetedben kutakodva, az esemenyen kivul is erdekes lenne tobbet tudni rola. Ezek szerint azon szerencsesek kozt vagy akiket tanitott. A Kollegiumrol is legendakat meselnek. :)
Igen. Köszönöm a linket! Ott nagyjából minden le is van írva, amit tudni lehet az eseményről, nagyon kellemes hangulatú esemény volt, igazán. SzT a mindenkori legkedvesebb professzorom, akitől a legtöbbet tanultam egyetemi éveim alatt, és merem állítani, hogy a jelenlegi legjobb klasszikus prózafordító! Sokáig ő volt az ELTE-n a görög tanszék vezetője, a drága Kapitánffyval felváltva. Mindketten zseniális tudósok és nagyszerű emberek voltak, illetve SzT szerencsére még most is. :)
