Passage #7
Source:
pg. 217 Latin and Greek Verse, T.S. EvansEnglish:
Difficult for me.
Diner. Cook.
Diner:
I am the dining type of man and difficult
But I would not have been, if he were not also.
Rather it would have been better for neither of us ever to have been,
and with pity to be bitten by this desire,
ἄφαρ βωστρῶ (?) for the cook to go. Boy, here, boy!
See that you, boy, set for the one dining
neither eels, neither pork for me,
neither boiled old ox (?),
neither again tenderized cow offals,
the products of the seething pot.
Rather, with what you have brought (ἐπάρας?) looking strongly and stately
of a cow (possessing a well-developed rib???).
But take back τεῦτλον (?) and stuff boiled alongside onions (σκορόδων?)
and the other things of χαρμονῶν cooking.
Cook:
But not an olive (? breathing?) duckling, master?
Do you wish me to set for you the best that I’ve prepared alongside?
Diner:
Rather no duck and no trash (?)
Passage #8
Out of 28 centuries, randint chose the 1st. And out of 148 1st century authors, it chose “95” (the New Testament). Here is a random book/chapter/verse:
ἀσθενεῖ τις ἐν ὑμῖν; προσκαλεσάσθω τοὺς πρεσβυτέρους τῆς ἐκκλησίας, καὶ προσευξάσθωσαν ἐπ’ αὐτὸν ἀλείψαντες ἐλαίῳ ἐν τῷ ὀνόματι [τοῦ] κυρίου·
Re: Passage #8
Is there someone sick among you? Let him call the old men of the assembly, and let them intervene in prayer on his behalf after anointing him with oil in the name of the Lord.Passage #9
Τάσδ’ ὀστρειογραφεῖς καὶ χρυσελεφαντηλέκτρους
ἀσπίδας ἀσπιδίοισ’ εἵλομεν εὐτελέσιν.
Re: Passage #9
We shall take these bone-inscribed [?] and gold-and-ivory-inlaid [? I should know λέκτρ- ] shields, by well-constructed [? another word I should know] shields.Passage #10
Ὁ δὲ μακάριος Ἀλέξανδρος, βουλόμενος μαθεῖν εἰ ἀκριβῶς ἐπίστευσαν, λέγει αὐτοῖς πᾶσι· Πρῶτον δείξατε ἐκ τῶν ἔργων εἰ ἐπιστεύσατε καὶ τότε τὴν σφραγῖδα λαμβάνετε. εἴ τις οὖν ἔχει εἴδωλα ἐν τῷ οἴκῳ αὐτοῦ, ἐνέγκῃ εἰς μέσον, καὶ χερσὶν οἰκείαις λεπτυνεῖ αὐτά. οἱ δὲ ταῦτα ἀκούσαντες ἕκα⸢στος⸥ αὐτῶν ἐσπούδαζεν τίς τὸν ⸢ζῆ⸥λον τοῦτον ἐνδείξηται πρῶ⸢τος⸥ καὶ τὰ ἑαυτοῦ εἴδωλα λεπτυνεῖ. καὶ ἦν ἰδεῖν ἐν ἐκείνῃ τῇ ἡμέρᾳ τὰ μυστήρια τοῦ θεοῦ ὅτι, εἰ ἦν τις ὑποκρινόμενος τὴν πίστιν καὶ κρύψαι βουλόμενος τὰ αὐτοῦ εἴδωλα, οὐκ ἠδύνατο. ἕκαστος γὰρ αὐτῶν, πρὶν ὑπὸ τοῦ ἑτέρου ἐλεγχθῇ, ἐσπούδαζεν ἐξενέγκαι τὰ ἴδια. ᾔδεισαν γὰρ τὰ ἀλλήλων μυστήρια· καὶ οὕτως αὐτοὶ καὶ αἱ οἰκίαι αὐτῶν ἐκαθαρίσθησαν. καὶ ἐν ὀλίγῳ καιρῷ ἐστηρίχθησαν ἐν τῇ πίστει, καὶ ἠξιώθησαν οἱ πάντες τῆς χάριτος τοῦ ἁγίου βαπτίσματος. καὶ ἐν ὀλίγῳ καιρῷ οὕτως ηὑρέθησαν ζηλωταὶ τῆς πίστεως σὺν γυναιξὶ καὶ παιδίοις, καὶ τοιούτους γενέσθαι, ὥστε δεηθῆναι τῶν κρατούντων πρὸς τοὺς ἀντιλέγοντας πρὸς τὴν ἀλήθειαν τῆς πίστεως, ἐξορίᾳ ὑποβάλλεσθαι.
Passage #10
Ὁ δὲ μακάριος Ἀλέξανδρος, βουλόμενος μαθεῖν εἰ ἀκριβῶς ἐπίστευσαν, λέγει αὐτοῖς πᾶσι· Πρῶτον δείξατε ἐκ τῶν ἔργων εἰ ἐπιστεύσατε καὶ τότε τὴν σφραγῖδα λαμβάνετε. εἴ τις οὖν ἔχει εἴδωλα ἐν τῷ οἴκῳ αὐτοῦ, ἐνέγκῃ εἰς μέσον, καὶ χερσὶν οἰκείαις λεπτυνεῖ αὐτά. οἱ δὲ ταῦτα ἀκούσαντες ἕκα⸢στος⸥ αὐτῶν ἐσπούδαζεν τίς τὸν ⸢ζῆ⸥λον τοῦτον ἐνδείξηται πρῶ⸢τος⸥ καὶ τὰ ἑαυτοῦ εἴδωλα λεπτυνεῖ. καὶ ἦν ἰδεῖν ἐν ἐκείνῃ τῇ ἡμέρᾳ τὰ μυστήρια τοῦ θεοῦ ὅτι, εἰ ἦν τις ὑποκρινόμενος τὴν πίστιν καὶ κρύψαι βουλόμενος τὰ αὐτοῦ εἴδωλα, οὐκ ἠδύνατο. ἕκαστος γὰρ αὐτῶν, πρὶν ὑπὸ τοῦ ἑτέρου ἐλεγχθῇ, ἐσπούδαζεν ἐξενέγκαι τὰ ἴδια. ᾔδεισαν γὰρ τὰ ἀλλήλων μυστήρια· καὶ οὕτως αὐτοὶ καὶ αἱ οἰκίαι αὐτῶν ἐκαθαρίσθησαν. καὶ ἐν ὀλίγῳ καιρῷ ἐστηρίχθησαν ἐν τῇ πίστει, καὶ ἠξιώθησαν οἱ πάντες τῆς χάριτος τοῦ ἁγίου βαπτίσματος. καὶ ἐν ὀλίγῳ καιρῷ οὕτως ηὑρέθησαν ζηλωταὶ τῆς πίστεως σὺν γυναιξὶ καὶ παιδίοις, καὶ τοιούτους γενέσθαι, ὥστε δεηθῆναι τῶν κρατούντων πρὸς τοὺς ἀντιλέγοντας πρὸς τὴν ἀλήθειαν τῆς πίστεως, ἐξορίᾳ ὑποβάλλεσθαι.
This seems to be quite the anachronism. But maybe it’s someone else of the same name.
And blessed Alexander, wanting to learn if they properly believed, says to them all: First demonstrate out of your deeds if you believed and then take the σφραγῖδα [? I should know this, cloth ? ]. Then if someone has an idol in his house, he should bring it into the middle and pulverize it with his own hands. Each one of them hearing this, rushed to be the who should show this fervour and pulverize his own idols. And the mystery of God was to be seen in that day, that if someone was a hypocrite in faith and was wanting to hide his own idols, he was not able to. For each of them, before being accused by the other, rushed to bring out his private stash. For they knew each others religous rites, and in this way they and their households were cleansed. And in a short time they were fortified [?] in the faith, and everyone was magnified in the grace of the holy baptism. And in a short time, they were thus found fervant in faith with their women and children, and to have become such so as to request [?] the harshest measures [?] against those speaking against the truth of the faith, to be cast out beyond the borders [?].
Passage #11
Δεδόκατε τοιαύτην αἰτίαν διὰ τί τὸ Πνεῦμα τὸ ἅγιον λέγεται Πνεῦμα τοῦ Χριστοῦ ἀπ’ αἰῶνος. Λέγομεν οὖν πρῶτον· Ποία γραφὴ ὠνόμασε τὸ Πνεῦμα τὸ ἅγιον Πνεῦμα τοῦ Χριστοῦ ἀπ’ αἰῶνος; Πνεῦμα μὲν γὰρ Χριστοῦ οἴδαμεν τὴν θείαν Γραφὴν λέγουσαν· ἀλλ’ οὐχὶ μετὰ προσθέσεως, ὡς ὑμεῖς εἴπατε· Πνεῦμα τοῦ Χριστοῦ ἀπ’ αἰῶνος. Οὐδὲ γὰρ ὁ Χριστὸς καθὸ Χριστὸς τὸ συνάναρχον ἔχει τῷ Πατρὶ καὶ τῷ Πνεύματι, ἀλλὰ κατὰ μόνην τὴν θεότητα· καὶ μὲν τὸ Πνεῦμα προαιώνιον, τὸ δὲ χρῖσμα πρόσφατον, καθὼς καὶ ὁ Χριστὸς εἰς ἑαυτὸν ἀναλαβὼν τὸ τοῦ Ἡσαίου ἔφη· «Πνεῦμα Κυρίου ἐπ’ ἐμέ, οὗ εἵνεκεν ἔχρισέ με». Ἔστω δέ, εἰς χάριν ὑμετέραν, καὶ τοῦτο, τὸ καλεῖσθαι Πνεῦμα Χριστοῦ ἀπ’ αἰῶνος· πλὴν εἰ καὶ τοῦτο ῥηθήσεται οὕτως, ῥηθῆναι δύναται καθώς περ νοεῖται «βασιλεὺς προαιώνιος», μήπω τῶν βασιλευομένων παραχθέντων, καὶ «δημιουργὸς προαιώνιος», μήπω τῶν δημιουργημάτων γεγενημένων, καὶ «εὐεργέτης», μήπω τῶν εὐεργετημένων ὄντων· οὕτως ἂν λέγοιτο καὶ Πνεῦμα Χριστοῦ προαιωνίως διὰ τὴν ἀρχαίαν βουλὴν καὶ προαιώνιον τῆς ἐνσάρκου οἰκονομίας, καθ’ ἣν ὁ Ἐμμανουὴλ ἐχρίσθη τῷ Πνεύματι.
Not too bad. Maybe some of the Koine folk could give this one a try?
Consider the sort of reason why the Holy Spirit is called “Spirt of Christ From Eternity”. We then say first: In what sort of scripture was the Holy Spirit called “Spirit of Christ From Eternity”? For we know the divine Scripture saying “Spirit of Christ”, but nothing beyond the starting words [? προσθέσεως ], as you have said “Spirit of Christ from Eternity.” For neither does Christ as Christ hold the co-rulership with the Father and the Spirit, but according to the divinity alone. And the Spirit is pre-eternal, but the Christhood [anointing?] was prophesied [?], just as even Christ having taken to himself the words of Isaiah said, “spirit of the Lord is on me, on which account he anointed me.” So let it be, for your grace, even this, the calling on “Spirit of Christ from Eternity”. Excepting that if this is also said in this way, it is possible to say in the same way it is thought “King Pre-Eternal”, the kingship not yet having been taken up [?], and “Creator Pre-Eternal”, the creation not yet existing, and “benefactor”, the benefactions not yet come about. In this way it can also be called the “Spirit of Christ before time” because of the ancient and pre-eternal purpose of the incarnate universe, according to which Emmanuel was anointed by the Spirit.
Passage #12
I limited my range to 8th century BC to 5th, in order to increase the chance of my making a fool of myself. And now there is a spoiler tag in the passage itself!
γρῖφος περὶ τῆς σκιᾶςτίς φύσις οὔθ’ ὅσα γαῖα φέρει τροφὸς οὔθ’ ὅσα πόντος
οὔτε βροτοῖσιν ἔχει γυίων αὔξησιν ὁμοίαν,
ἀλλ’ ἐν μὲν γενέσει πρωτοσπόρῳ ἐστὶ μεγίστη,
ἐν δὲ μέσαις ἀκμαῖς μικρά, γήρᾳ δὲ πρὸς αὐτῷ
μορφῇ καὶ μεγέθει μείζων πάλιν ἐστὶν ἁπάντων;
Riddle about shadow:
What nature is neither a pattern such as anything Gaea bears, nor Ocean?
Nor for mortals has it likeness of the increase of flies, [???]
but in the first-sown birth it is greatest,
in the middle reaches small, and with [?] age visiting it
in shape and form it is greater again than everything?
Passage #13
Προσόδιον ἐς δῆλον
τῶι γὰρ Ἰθωμάται καταθύμιος ἔπλετο Μοῖσα
ἁ καθαρὰ† καὶ ἐλεύθερα σάμβαλ’ ἔχοισα.
Prosody for demonstration
Because for Ithomate the Muse was excited [?],
she, the holy [is that κουρα missing? daughter] and free, holding [an instrument? σάμβαλα cymbals?]
#14
Θέλω νὰ σὲ ἀφηγηθῶ ἀφήγησιν μεγάλην·
κι ἂν θέλῃς νὰ μὲ ἀκροαστῇς, ὀλπίζω νὰ σ’ ἀρέσῃ.
Ὅταν τὸ ἔτος ἤτονε, ἀπὸ κτίσεως κόσμου,
ἑξάκις χιλιάδες δὲ κ’ ἑξάκις ἑκατοντάδες
καὶ δώδεκα ἐνιαυτούς, τόσον καὶ οὐχὶ πλέον,
διὰ συνεργίας καὶ προθυμίας, μόχθου πολλοῦ καὶ κόπου
τοῦ μακαρίου ἐκεινοῦ φρὲ Πιέρου ἐρημίτου,
ὅστις ἀπῆλθε στὴν Συρίαν νὰ ἔχῃ προσκυνήσει
ἔσω εἰς τὰ Ἱεροσόλυμα, εἰς τοῦ Χριστοῦ τὸν τάφο.
Κι ὡς ηὗρε τοὺς χριστιανούς, ὁμοίως τὸν πατριάρχην,
οἵτινες ἐδουλεύασιν ἐκεῖ τὸν ἅγιον τάφον,
τὸ πῶς τοὺς ἀτιμώνασιν τὸ ἀβάφτιστον τὸ ἔθνος,
ἐκεῖνοι οἱ Σαρεκηνοὶ ὅπου τὸν ἀφεντεῦαν·
ὅταν ἐλειτούργα κ’ ὕψωνεν τὰ ἅγια ὁ πατριάρχης,
μὲ δύναμης τὰ ἅρπαζαν κ’ ἐρρίχτασίν τα κάτω,
κι ἂν ἦτον τόσα ἀπότολμος νὰ τοὺς ἀντιμιλήσῃ,
εὐτὺς χάμω τὸν ἔρριπταν, πολλὰ τὸν τιμωροῦσαν.
Ἰδόντας τοῦτο ὁ ἅγιος ἐκεῖνος ὁ ἐρημίτης,
μεγάλως ἐβαρέθηκεν, ἔκλαψεν, ἐλυπήθην,
καὶ εἶπεν πρὸς τοὺς χριστιανοὺς καὶ πρὸς τὸν πατριάρχην·
Source: https://en.wikipedia.org/wiki/Chronicle_of_the_Morea
I’ve put my guesses for those strange νά, κι, and κ’, below the spoiler, as well as metrical musings, and of course a guess as to translation. Extremely hard for me. I expect a modern Greek speaker would have few problems here.
νά: A modern Greek thing, I knew, but nothing beyond that. I thought it might be particle at first, but looking more closely, I noticed a strange thing: the complete lack of infinitives in this chunk of text. This makes νά obvious as a conjunction of some sort. So my guess (and it seems to work here) is some descendent of ἰνά, with the expanded Koine range.
κι: Another modern Greek thing. Given that εἰ is missing everywhere, maybe κι is εἰ transformed? The κ has shown up to due to the iotacization?
κ’: Seems to be καί elided. But maybe also κι? The dipthongs seem to elide more frequently than in earlier Greek. Iotacization again, I suspect. But why “καὶ οὐχὶ”?
Meter: I couldn’t tell for sure that it was there on a first read (I thought that the line breaks might simply have been text justification). But “τόσον καὶ οὐχὶ πλέον” had a ring to it, which seemed to be taken up by “μόχθου πολλοῦ καὶ κόπου” and “εἰς τοῦ Χριστοῦ τὸν τάφο”. I then noticed the penultimate accent in every line, just like Babrius. There’s a di-dah di-dah di-dah to all of it when reading, especially when I make sure to supress my long vowels, but I’d need to see more to come up with a metrical theory.
I wish to tell out to you a great story,
if you should wish to hear me, I hope [? ε → ο] it pleases you. [σοι elided? or acc.?]
When the years yeared by, from the creation of the world,
six millenia, and both six centuries
and twelve years, this many and no more,
by enterpries and ideals, great toil and labor
of that blessed friar [?] Piere [?] hermit [?],
who came that he should have a [plot?] of Syria, he would bow down
inside towards Jerusalem, towards the tomb [acc. dropped ν?] of Jesus.
[κι != ει?] Thus he found the Christians, as well as the Patriarch,
the ones that served there the holy tomb,
and how [the Sarecens] dishonored them, the unbaptized nation,
these Sarecens where they met him.
Whenever the Patriarch would conduct [hypso- ?] the holy liturgy [?],
[Forms/declensions on this next line make no sense to me; scuffle/mugging ??]
if only [?] there were such a champion to be arrayed against them [???],
immediately they threw him down, and injured him a lot.
Seeing this [-οντας??] that holy hermit,
was terribly depressed, broken [?], grieved,
and he said to the Christians, and to the Patriarch:
Good ideas/guesses, Joel.
For the και, κι, κ’ puzzle you could develop your ideas by looking at the following vowel and think in terms of palatization.
Well, after my post, I did look up the modern Greek pronunciation system, to satisfy my curiosity. I have a Modern Greek Reader (Wesander) that I plan to go through at some point (someday when I plan a trip to Greece, maybe).
But now that you’re here, you should try your hand a passage.
Here is my phonetic analysis.
In Modern Greek, αι is pronounced as ε.
Since ε is a front vowel, it markedly palatalizes the κ. (In contrast, if α follows the κ as in καλά, the κ is markedly velarized.)
This velar-palatal constrast of κ is one of the phonetic features that gives Modern Greek its distinctive sound.
If you want to remove the αι from και you need to preserve the palatalization of the κ.
κ᾽ ἡ is possible since ἡ is a front vowel and thus the κ remains palatalized.
In front of α we can use κι to preserve the palatalization, as in κι αριστερά.
In Modern Greek this combination is pronounced something like kya.
#15
Μαυρικίου βασιλέως
Εἰ τὸ φονεύειν ἀγαπᾷς καὶ τοῖς αἵμασιν ἔχαιρες, πῶς τοὺς πολεμίους ἐλάνθανες, ὅπου καὶ τὸ φονεύειν ἀκίνδυνον καὶ τὸ ἀποτολμᾶν ἐπαινέστατον; ἀλλὰ τὸν διασωθέντα τῆς ζάλης τῶν κυμάτων τοῦτον ἀπέκτεινας; ὦ δυσσεβέστατε· εἰ τὴν κεφαλήν σου ἀποτέμωμεν, οὐδὲν ἀντάξιον. τοιγαροῦν σὲ τὸν ζῶντα προστάττομαι τῷ νεκρῷ συνταφῆναι, ἵνα κἀκεῖ σὺν αὐτῷ εὑρεθῇς.
A little grim, but easier than some of the recent ones, I think, if anyone would like to try. See the first post in the thread for rules.
From King Maurikius: [Or, less likely, “About King Maurikius”]
If you love murder and were excited by deeds of blood, how did you miss the enemy soldiers? Of whom murdering is without danger and radical action is most praised? But you killed this one who was saved through the ζάλης of the waves? You most impious one, if we should strike off your head it wouldn’t be enough. Therefore I assign you to be buried alive along with the corpse, so that you can be found there with him.
τοῖς αἵμασιν - I don’t quite get the plural and don’t feel at all confident about “deeds of blood”
Or is ὅπου “where”?
ζάλης might be a storm or shipwreck or something. For some reason I read κυμάτων as “beans” at first. I’ll have to look both words up after the post.
εἰ…ἀποτέμωμεν, would have ἄν in classical Greek, I think.
#16
Ἡ δ’ Ἄρτεμις φωσφόρος μὲν ἐπωνομάσθη διὰ τὸ καὶ αὐτὴ σέλας βάλλειν καὶ φωτίζειν ποσῶς τὸ περιέχον, ὁπόταν μάλιστα πανσέληνος ᾖ, δίκτυννα δ’ ἀπὸ τοῦ βάλλειν δεῦρο τὰς ἀκτῖνας—δικεῖν γὰρ τὸ βάλλειν—ἢ ἀπὸ τοῦ διικνεῖσθαι τὴν δύναμιν αὐτῆς εἰς πάντα τὰ ἐπὶ γῆς ὡς δικτύννης αὐτῆς οὔσης. κυνηγέτιν δ’ αὐτὴν καὶ θηροκτόνον καὶ ἐλαφηβόλον καὶ ὀρεσίφοιτον παρεισήγαγον ἤτοι τρέπειν εἰς τὰ ἄγρια βουλόμενοι τὴν ἐξ αὐτῆς βλάβην ἢ ἐπειδὴ μάλιστα νυκτὸς καταφαίνεται, πολλὴ δ’ ἐν τῇ νυκτὶ ἡσυχία πανταχοῦ καθάπερ ἐν ταῖς ὕλαις καὶ ταῖς ἐρήμοις ἐστίν, ὥστε ἐν τοιούτοις τισὶ χωρίοις αὐτὴν πλάζεσθαι δοκεῖν, ἔξωθεν ἤδη τούτῳ προσπεπλασμένου τοῦ κυνηγετεῖν αὐτὴν τοξότιν οὖσαν. συνῳδὸν δὲ τούτῳ καὶ τοὺς κύνας ἱεροὺς αὐτῆς νομισθῆναι πρός τε τὰς θήρας ἔχοντας ἐπιτηδείως καὶ ἀγρυπνεῖν ἐν ταῖς νυξὶ καὶ ὑλακτεῖν πεφυκότας. κυνηγίᾳ δ’ ἔοικε καὶ τὸ μὴ διαλείπειν αὐτὴν ὁτὲ μὲν διώκουσαν τὸν ἥλιον ὁτὲ δὲ φεύγουσαν, εἶτα ἐν τῷ ζῳδιακῷ μετερχομένην ζῴδια καὶ ταχέως συνιοῦσαν· οἰκεῖον γὰρ κυνηγίᾳ καὶ τὸ τάχος· προσγειότατόν τε τῶν οὐρανίων οὖσαν αὐτὴν περὶ τὰς κορυφὰς τῶν ὀρῶν ἔφασαν ἀναστρέφεσθαι. οὐχ ἑτέρα δ’ οὖσα αὐτῆς ἡ Ἑκάτη τρίμορφος εἰσῆκται διὰ τὸ τρία σχήματα γενικώτατα ἀποτελεῖν τὴν σελήνην, μηνοειδῆ γινομένην καὶ πανσέληνον καὶ τρίτον τι ἄλλο σχῆμα πλάττουσιν ἀναλαμβάνουσαν, καθ’ ὃ πεπλήρωται μὲν αὐτῆς ὁ μηνίσκος, οὐ πεπλήρωται δ’ ὁ κύκλος. ἐντεῦθεν ἤδη καὶ τριοδῖτις ἐπεκλήθη καὶ τῶν τριόδων ἐπόπτης ἐνομίσθη διὰ τὸ τριχῶς μεταβάλλειν ὁδεύουσα διὰ τῶν ζῴων. τοῦ δ’ ἡλίου διὰ τῆς ἡμέρας μόνον φαινομένου, αὐτὴν καὶ νυκτὸς καὶ σκότους ὁρωμένην καὶ μεταβάλλουσαν νυχίαν τε καὶ νυκτιπόλον καὶ χθονίαν ἐκάλεσαν καὶ τοῖς καταχθονίοις θεοῖς ἤρξαντο συντιμᾶν, δεῖπνα ἐμφέροντες αὐτῇ. προσανεπλάσθη δὲ τούτῳ καὶ τὸ μιαίνειν τὴν γῆν ταύτην [καὶ μιαίνειν] ὥσπερ τοὺς κατοιχομένους καὶ τὸ ταῖς φαρμακίσι συνεργεῖν καὶ ἐπάγεσθαι ταῖς οἰκίαις, εἶτα τελευταῖον τὸ πένθεσι καὶ φόνῳ χαίρειν, ἐξ οὗ τινες προήχθησαν ἐπὶ τὸ καὶ θυσίαις αὐτὴν ἀτόποις καὶ σφαγιασμοῖς ἀνθρώπων ἱλάσκεσθαι θέλειν. καθιέρωσαν δὲ καὶ τὴν τρίγλαν αὐτῇ διὰ τοὔνομα. ἐνοδία δέ ἐστιν οὐ δι’ ἄλλο τι ἢ διὸ καὶ Ἀπόλλων Ἀγυιεύς. δοκεῖ δὲ τοῖς πλείστοις ἡ αὐτὴ εἶναι καὶ Εἰλείθυια, ἀπαύστως εἰλουμένη καὶ θέουσα περὶ τὴν γῆν, ἣν εὔχονται ἐλθεῖν αὐταῖς ἠπίαν καὶ λυσίζωνον αἱ ὠδίνουσαι, λύουσαν τὸ ἐσφιγμένον τῶν κόλπων πρὸς τὸ ῥᾷον καὶ ἀπονώτερον ἐκπεσεῖν τὸ κυισκόμενον, λεγομένης αὐτῆς καὶ Ἐλευθοῦς. πλείους δ’ Εἰλείθυιαι παραδέδονται καθ’ ὃν λόγον πλείους Ἔρωτες· πολύτροποι γὰρ καὶ οἱ τοκετοὶ τῶν γυναικῶν ὡς αἱ τῶν ἐρώντων ἐπιθυμίαι. φανερῶς δ’ ἡ σελήνη τελεσφορεῖσθαι τὰ συλλαμβανόμενα ποιεῖ καὶ ταύτης ἐστὶ τό τε αὔξειν αὐτὰ καὶ τὸ ἀπολύειν τῶν φερουσῶν πεπανθέντα. οὐ θαυμαστὸν δ’ εἰ κατ’ ἄλλην μὲν ἔμφασιν παρθένον ὑπενόησαν τὴν Ἄρτεμιν ἄχραντον καὶ ἁγνὴν οὖσαν ὁμοίως τῷ ἡλίῳ, κατ’ ἄλλην δὲ ἐπίκουρον τῶν τικτουσῶν, ἐπ’ αὐτῇ κειμένου τοῦ εὐτοκεῖσθαι τὰ τικτόμενα, κατὰ τρίτην δὲ φρικῶδές τι καὶ χαλεπὸν ἔχουσαν, οἵαν ἔφαμεν περὶ τῆς Ἑκάτης ὑπόνοιαν εἶναι.