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ILLUSTRATIONS.

Fic. 1. AN ARCHAIC GEM, PROBABLY PARTHIAN (Paris Coll., 1264, 2; cf. Imhoof-Blumer und Keller, P\. xxi, 14).

Fic. 2. TETRADRACHM OF ERETRIA (32. M. Cat. Central Gr, Pl. xxiii, 1).

Both these subjects represent a bird on a bull’s (or cow’s) back, in my opinion the pleiad in relation to the sign Taurus (vide infra, p. 31). In Fig. 2 the bull is turning round, to symbolize the tropic ; in Fig. 1 it is in the conventional kneeling attitude of the constellation Taurus, as Aratus describes it (Ph. 517)—

Ταύρου δὲ σκελέων ὅσση περιφαίνεται ὀκλάξ, or in Cicero’s translation— ‘Atque genu flexo Taurus connititur ingens.’ Compare also, among other kindred types, the coins of Paphos, showing a bull with the winged solar disc on or over his back (Rev. Vum., 1883, Ῥ. 355; Head, A. Numorum, p. 624, &c.).

Fics. 3, 4. A COIN OF AGRIGENTUM, WITH EAGLE AND CRAB (Head, H. Numorum, p. 105). Aquila, which is closely associated with Capricorn (cf. Manil. i. 624), sets as Cancer rises: it may figure, therefore, as a solstitial sign.

Fic. 5. COIN OF HIMERA, BEFORE B.C. 842, WITH THE COCK (Head, H. Numorum, p. 125; cf. zzfra, p. 26).

Fic. 6. ATHENIAN TETRADRACHM, WITH OWL, OLIVE-TWIG, AND CRESCENT MOON (Head, p. 312; cf. zm/ra, p. 46).

Fic. 7 (on title). DECADRACHM OF AGRIGENTUM. Cf. Aesch. Agam. 110-120 (vide infra, p. 8). The reverse of the coin shows Cancer associated with the solar Quadriga.

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A GLOSSARY OF

mene ERKR BIRDS

BY

DARCY WENTWORTH THOMPSON

PROFESSOR OF NATURAL HISTORY IN UNIVERSITY COLLEGE, DUNDEE

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ΧΘΟΝΟΣ ΑΡΓΕΙΑΣ APOTHPI

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OAAYEIA ATTA OEPIZAE

ANOAIAQMI

*

RES ARDUA, VETUSTIS NOVITATEM DARE, NOVIS AUCTORI- TATEM, OBSOLETIS NITOREM, OBSCURIS LUCEM, FASTIDITIS

GRATIAM, DUBIIS FIDEM.— PLINY.

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ἂν. μήκους ἐκτείνειε τὸν λόγον.--- ΝΈΜΕΞΒ,, De Nat. Hom.

PREPAS ES

—_+4——_—

THIS book contains materials for research in greater measure than it presents the results of it ; and, accordingly, it is not my purpose to preface it with an extended summary of the many wide generalizations to which the assemblage of fact and legend here recorded may seem to lead. This book indeed includes only a small part of the notes I have gathered together since I began years ago, as an under- graduate, ignorant of the difficulties of the task, to prepare the way for a new edition of the Natural History of the Philosopher. Three points, however, in my treatment of the present subject deserve brief explanation here.

Instead of succeeding in the attempt to identify a greater number of species than other naturalist-commentators, dealing chiefly with the Aristotelian birds, have done, I have on the contrary ventured to identify a great many less. This limita- tion on my part is chiefly due to the circumstance that I have not ventured to use for purposes of identification a large class of statements on which others have more or less confidently relied. A single instance may serve to indicate the state- ments to which I allude. In the Astoria Animalinm (especially in the Ninth Book, great part of which seems to me to differ in character and probably in authorship from all but a few isolated passages of the rest of the work), in the works of such later writers as Pliny, Aelian and Phile, and scattered here and there in earlier literary allusions, we find many instances recorded of supposed hostility or friendship between different animals. When we are told,

ΧΙ PREFACE

for example, that ἄνθος is hostile to ἀκανθίς and to the Horse, that πιπώ is hostile to ποικιλίς, to κορυδών, to xAwpevs and to ἐρωδιός, that one Hawk is hostile to the Raven and another to the Dove, and one Eagle to the Goose or to the Swan, we try at first to use these statements as best we can in unravelling the probable identification of the respective species. But when we find, for instance, among the rest that the Owl is hostile to the Crow, and when we recognize in that statement the ancient Eastern fable of the War of the Owls and Crows, we are tempted to reject the whole mass of such statements and to refuse them entry into the domain of Zoological Science. While former commentators have, with greater or less caution, rejected many fables, they have often rashly accepted many others. And I fear for my part that I in turn, while rejecting a much greater number, have perhaps also erred in ascribing a fabulous or mystical meaning to too few.

For many such statements, and for others equally unin- telligible in the terms of Natural History, I offer a novel and, at first sight, a somewhat startling explanation: to wit, that very many of them deserve not a zoological but an astronomical interpretation.

In the spring of 1894 I read to the Royal Society of Edinburgh a paper (which I have not yet printed) on ‘ Bird and Beast in Ancient Symbolism’. In that essay I sought to demonstrate the astronomic symbolism of certain ancient monuments, especially of the great bas-relief of Cybele in the Hermitage Museum?; secondly, of the beast and bird- emblems of classical coinage*; and lastly, of certain fables or myths of the philosophers and poets.

! This monument, a figure of which is accessible in Miss J. E. Harrison’s Mythology of Ancient Athens, represents, according to my view, the ancient tropics of Leo and Aquarius, with Taurus and Leo in symbolic combat in the frieze below.

* The identical theory, in so far as it applies to numismatic emblems, was pro- mulgated a few months afterwards by M. Jean Svoronos in a learned and scholarly paper, to be found in the Bulletin de Correspondance Hellénique for 1894; but the theory was not so novel as M. Svoronos and I supposed it to be. In con- nexion with coins or gems, it is explicitly and admirably stated by Gorius, De

PREFACE Xill

Many illustrations of this theory of mine will be found in the pages of this Glossary’. Suffice it to say here, in briefest illustration, that the Eagle which attacks the Swan and is in turn defeated by it, is, according to my view, the constellation Aquila, which rises in the East immediately after Cygnus, but, setting in the West, goes down a little while before that more northern constellation ; that Haliaetus and Ciris are the Sun and Moon in opposition, which rise and set alternately, like the opposite constellations of Scorpio and Orion with which the poet compares them.

Among many other opinions and testimonies to the same effect, let us listen to the words of a Father of the Church: ‘The ancients believed that the legends about Osiris and Isis, and all other mythological fables [of a kindred sort], have reference either to the Stars, their configuration, their risings and their settings, or to the wax and wane of the Moon, or to the cycle of the Sun, or to the diurnal and nocti-diurnal hemispheres 2.

The proof and the acceptance of such a theory as this are linked with considerations far-reaching in their interest. The theory has its bearing on our new knowledge of the orientation of temple-walls; it helps to explain what Quintilian meant when he said that acquaintance with Astronomy was essential to an understanding of the Poets; the wide-spread astronomic knowledge which it presupposes may account for the singular interest in and admiration of the didactic poem of Aratus, the poem translated by Germanicus and Cicero and quoted by St. Paul; and the whole hypothesis points to a broad distinction between two great orders of Myth.

Myths are spontaneous or literary, natural or artificial. Some come to us from the Childhood of Religion and the Childhood of the World; dream-pictures as it were from the half-opening eyes of awakening intelligence, archaic traces of the thoughts and ways of primitive and simple men; these

Gemmis Astriferis, 1750; and a kindred but exaggerated development, in regard to legend, of the same hypothesis forms the method of Dupuis.

1 Cf. pp. 8, 28, 31, 63, 107, 121, 132, 192, &c.

2 Euseb. Pr. Ev. iii. c. 4.

XIV PREFACE

are the folk-lore tales and customs that are presented to us by the school of Mannhardt. But others, and these for the most part are astronomic myths, belonging to a relatively later age, were artificially invented of the wise, to adorn, preserve, or conceal their store of learning; they had their birth in cultured homes of deep religion, of treasured science, of exalted poetry. Both orders of Myth come to us with the glamour of antiquity, and each has for us a diverse but perennial interest :

ἁ σταφυλὶς σταφίς ἐστι, καὶ ov ῥόδον αὖον ὀλεῖται.

The distinction between these two orders of Myth was pointed out long ago by an ancient critic!; he drew the dis- tinction clearly, but the tales of folk-lore, susie in his eyes, found no echo of sympathy in the old scholar’s heart. We, on the other hand, have learned nowadays to say with the poet:

᾿Ακλειὴς ὅδε μάντις ὃς οὐδ᾽ ὅσα παῖδες ἴσασιν > Οἶδε.

The great Signs of the Heavens are as old as our knowledge of the months and years, and about them poet-watchers of the stars wove an imperishable web of imagery. Of this kind are the Voyage in quest of the Golden Fleece ὃ, and the Twelve Labours of the Hero-God*; and I have attempted to show how into the same fabric are woven tales of Aetos and Haliaetos, of Halcyon and Ciris, of Stymphalian perhaps also

1 Of μὲν γὰρ τῶν σοφῶν μῦθοι περὶ ἀϊδίων εἰσὶ πραγμάτων, of δὲ τῶν παίδων περὶ ἔγχρόνων καὶ σμικρῶν" καὶ οἱ μὲν νοερὰν ἔχουσι τὴν ἀλήθειαν, οἱ δὲ χαμαιπετῆ καὶ οὐδὲν ὑψηλὸν ἐνδεικνυμένην : Procl. in Plat. Tim. Cf. also Porph. V. Pythag. (41) 42, Iambl. V. Pythag. 23, and other commentators on the Pythagorean Symbols.

2 Apoll. Rh. iii. 930.

5. * Auf die Argonauten hatte ich immer ein Zutrauen.... Es liegen herrliche Motive darin, und gewiss liessen sich noch manche daraus entwickeln’ : Goethe to Schiller, Letter 496.

* An English scholar very recently propounded the view that the Hind with the Golden Horns was a reindeer !—

Σιγήσω κεμάδος χρύσεον κέρας" ov δὲ καλέσσω Τηλίκον Ἡρακλῆα μιῆς ἐλάφοιο φονῆα" Μὴ τρομερῆς ἐλάφου pupvpoxeo.—Nonn. Dionys. xxv, 223.

PREFACE XV

of Diomedian and Memnonian Birds, of Pleiad-Doves and Singing Swans. All these come to us from the Land beyond the Rainbow: they are dwellers in Fairyland.

Akin to this enterprise of tracing allusions to the ancient science of the Stars in art and legend, in neglected phrases and statements, of the Greeks, is the effort I have made to ascribe to non-Aryan languages names used by Hellenic writers for many legendary as well as for many real Birds. The Master told his pupils that the gods whom men wor- shipped under other names were, in the childhood of religion, the Sun, the Moon, and the Stars of Heaven, to which many barbarians still bowed down!; and he told them also that one who should seek to explain by Greek all the words of Greek should surely go astray, for that many words in daily use were borrowed from barbaric speech 3.

The astronomic science that the ancients loved and under- stood, as do the wise men of China and Arabia to this day, was not the gift of Greece alone, but was the accumulated gain of ages of antecedent civilization by the River of Egypt and the Four Rivers of Chaldaea; and Eastern imagination veiled in mysterious allegory the ancient treasures of Eastern lore. )

If the quest after non-Aryan words and the attempt to trace the esoteric meaning of fables to a science which had its origin on alien soil are to be justified, we must cease to believe in a gulf between the Greeks and their Eastern contemporaries and predecessors. That gulf, if gulf there was, was crossed again and again. It was crossed by the migrations of races, by the tramp of armies, by the sails of commerce; by the progress of religions, by the influence of art, by the humble footsteps of philosophers, seeking wisdom like Dervish-pilgrims of the Eastern or Wandelnde Studenten of the Western world.

1 Plat. Cratyl., p. 397.

* Ibid., p. 409: Εἴ τις ζητοῖ ταῦτα κατὰ τὴν Ἑλληνικὴν φωνὴν ds εἰκότως κεῖται, ἀλλὰ μὴ κατ᾽ ἐκείνην, ἐξ ἧς τὸ ὄνομα τυγχάνει ὄν, οἶσθα ὅτι ἀποροῖ ἄν. Ἑϊκότως γε. The doctrine of ‘Loan-words’ thus adumbrated in the Cratylus, is now, within

certain limits, a commonplace of philology; but we do not know where the quest for such Loan-words may end.

XVI PREFACE

As the White Doves came from Babylon or the Meleagrian Birds from the farther Nile, so over the sea and the islands came Eastern legends and Eastern names. And our Aryan studies must not blind us to the presence in an Aryan tongue of these immigrants from Semitic and Egyptian speech, or from the nameless and forgotten language that was spoken by the gods.

D. W. T.

Α

GLOSSARY OF GREEK BIRDS

“ATAY.. ὁ κύκνος, ὑπὸ Σκυθῶν, Hesych.

᾿ΑΓΟῬ’ ἀετός, Κύπριοι, Hesych.

- Bochart (Hieroz. II. c. xi, coll. 79, 80) shows good reason for supposing that ἀετός here should read γέρανος, and that ἀγόρ is merely Heb. “\3y, a crane (Jerem. viii. 7; Is. xxxviii. 14). Cf. Lewysohn, Zool. d. Talmuds, p. 169.

"ATPAKO’MAE: ὄρνις τις ὑπὸ Παμφίλων, Hesych.

ἌΓΡΕΥΣ. An unknown bird. It is like a Blackbird, black, musical, and a mimic, Ael. viii. 24. The description is somewhat sug- gestive of the Indian Mynah, but it is in the main mystical. Vide S. V. κατρεύς.

᾿ΑΔΩΝΗΙΈΣ, 5. ἀδωνήϊς (cf. Creuzer, Symb. ii. 478). ἡ χελιδών, Hesych. Cf. ἀηδονίς, s. v. ἀηδών.

"AEI/SKQY, vide 5. v. σκώψ.

*AEAAO’S, an unknown bird, Hesych.

*AEPOKO’PAE, vide 5. v. κόραξ.

*AE’POY, vide 5. v. μέροψ.

ἌΕΤΟΣ. Ep.and Ion. alerés—ainrés in Pind. P.iv, Arat. 522, 591, &c. ; ἀητός, Arat. 315; aiBerds, for aiferds, Hesych. Dim. deridevs, Ael. vii. 47, Aesop, Fab. 1. ἀετός is said to be ‘the flyer,’ ‘¢he Bird, from root af or wv, of Sk. vz-s, Lat. avi-s, and of Gk. ams: the same root perhaps in oi-wv-ds (Curt.) and αἰ-γυπ-ιός - cf. the Greek use of οἰωνός ; also the Lat. use of a/es for Eagle, and ὄρνεον in M. Gk. for Vulture. Never-

theless, the absence of Eagle-names similar to ἀετός in other Indo- "δ᾽ Β :

2 A GLOSSARY OF GREEK BIRDS

ΑΕΤΟΣ (continued).

European languages is so striking, that I suspect for it a non-Aryan root. ;

An Eagle, the generic word; see also ἀκυλεής, ἁλιάετος, ἄνταρ, ἀργιόπους, ἄρξιφος, ἀστερίας, εὐρυμέδων, ἴβινος, ἰδέων, Kukvias, λαγωφόνος, μελανάετος, μορφνός, νηττοφόνος, πλάγγος, πύγαργος, Χρυσάετος, &c.: v. Arist. H. A. viii. 3, 592 Ὁ, ix. 32, 618 "Ὁ, 619 a; on the species of Eagles cf. Cuvier ad Plin. x. 3, ed. Grandsaigne, whose iden- tifications, however, like those of Sundevall (Thierarten des Aristoteles, Stockholm, 1863, also in Swedish, K. Akad. Wetensk. Stockholm, 1862), are in my opinion to be received with caution. Besides the Osprey, Pandion Haliaétus, and the Short-toed Eagle, Circaétus gallicus, the following true Eagles are regular inhabitants of Greece, 4. Chrysaetus, A. heliaca, A. naevia, A. Bonelli, A. pennata, and Haliaetus albicilla. Though occasional passages may be descriptive of the habits of one rather than another of these species, there is no evidence of any of these having been recognized as distinct: such names as ἁλιάετος, μελαν- deros and λαγωφόνος have a mystical or symbolic rather than a de- scriptive or specific meaning. On the confusion of the Eagles with the Vultures, vide infra. Eagles are common in Greece, though (Xen. Venat. v.24) absent from many of the islands, for want of hills. On the Eagle in classical art and mythology cf. O. Keller, Thiere d. cl. Alterthums, pp. 236-276, 430-452.

Epithets.—Hom. ἀγκυλοχείλης (cf. Ar. Eq. 197 Bupoateros ἀγκυλοχείλης 5. -χήλης), αἴθων, δεξιός, κάρτιστος Kal ὥκιστος πετεηνῶν, μέλας (cf. Aesch. Ag. 115, Plut. Amat. iv. 9), ὀξύτατος δέρκεσθαι, τελειότατος (II. viii. 247), ὑψιπέτης 5. ὑψιπετήεις (cf. Soph. Oenom. fr. 423, Horap. ii. 56, &c.), Aci φίλτατος (Il. xxiv. 310). Hes. Th. 523 ravimrepos (cf. Pind. P. v. 112, Il. xxiv. 317, Orphic. Lith. 124). Pind. P. i. 6, v. 48, Isthm. vi ἀρχὸς οἰωνῶν, Ol. xiii. 21 βασιλεὺς οἰωνῶν (cf. Aesch. Ag. 115; Ar. Eq. 1087 ; Ael. ix. 2; Nic. Ther. 448; Callim. Hymn. Jov. 68; Ovid, Met. iv. 362; the Eagle was an Egyptian symbol for the king, according to Horap. ii. 56, and was worshipped as a royal bird by the Thebans, Diod. Sic. i. 87, 9); a royal emblem also at Babylon, Philostr. Imagg. 386 K. Aesch. Pr. V. 1024 Διὸς πτηνὸς κύων, δαφοινὸς aierds: Soph. fr. 766 σκηπτοβάμων aierés, κύων Διός (cf. Ar. Av. 515, Pind. P. i. 6). Aesch. Suppl. 212, Soph. Aj. 1040, Eur. Ion 159, &c.:—Znvos ὄρνις, Ζηνὸς αἰετός, Ζηνὸς κῆρυξ. Antip. Sid. xcii in Gk. Anth. (Jac.) ii. 33 Ὄρνι, Διὸς Kpovidao διάκτορε. Arat. Phen. 522 Ζηνὸς μέγας ἄγγελος. Schol. Pind. I. v. 53 διόπομπος aierds. See also Porphyr. De Abstin. ili. 5 ὄρνιθες τοῖς ἀνθρώποις εἰσὶ κήρυκες ἄλλοι ἄλλων θεῶν, Διὸς μὲν ἀετός, k.T.A. Nonn. Dionys. xxiv. 120 αἰετὸς ἡγεμόνευε δι᾽ ἠέρος ἀντίτυπος Ζεύς. Ar. Av. 1248 (Aesch. fr. Niob.) πυρφόροισιν αἰετοῖς. Bianor in Gk. Anth. ii. 143 ἤερο- δίνης αἰετός, οἰωνῶν μοῦνος ἐπουράνιος. Cf. Eurip. fr. 866 ἅπας μὲν ἀὴρ

ΑΕΤΟΣ 4

ΑΕΤΟΣ (continued). αἰετῷ περάσιμος. (Cf. Arist. H. A. 32, 619 b ὑψοῦ δὲ πέτεται, ὅπως ἐπὶ πλεῖστον τόπον καθορᾷ᾽ διόπερ θεῖον οἱ ἄνθρωποί φασιν εἶναι μόνον τῶν ὀρνέων.) Opp. Venat. i. 281 αἰετὸς αἰθερίοισιν ἐπιθύων γυάλοισιν. Quint. Sm. iil. 354 οἰωνῶν προφερέστατος. Opp. Hal. ii. 539 ὅσσον γὰρ κούφοισι μετ᾽ οἰωνοῖσιν ἄνακτες, αἰετοί. Phile, De Aq. ὑψιδρόμος, κάρτιστος ὀρνίθων, πτηνοκράτωρ. Eurip. fr. 1049 (Cram. An. Gr. Oxon. il. 452) γύψ, κύμινδις,

> a ἀετός, ὁ λῷστος οὗτος Kal φιλοξενέστατος.

ἀετὸς ὁ Kad. γνήσιος. Arist. H. A. ix. 32, 619 μέγιστος τῶν ἀετῶν ἁπάντων, μείζων τε τῆς φήνης, τῶν δ᾽ ἀετῶν καὶ ἡμιόλιος, χρῶμα ξανθός, φαίνεται δὲ ὀλιγάκις ὥσπερ ἡ καλουμένη κύμινδις : cf. Plut. Amat. iv. 9; vide s. v. μορφνός. This is usually taken, as is also the χρυσάετος or ἀστερίας of Ael. H. A. ii. 39, to mean the Golden Eagle, Ag. Chrysaetus (L.); the former birds are however said by both authors to be very rare, whereas the Golden Eagle is the commonest eagle in Greece (Heldreich). Aristotle’s statement as to its size is modified by Pliny (H. N. x. 3, media magnitudine). The passage is obscure and mythical, as shown by the allusions to κύμινδις and φήνη: Pliny’s phrase solumgue in- corrupiae originis is a literal but perhaps incorrect translation of γνήσιος. Many of the general references to ἀετός apply more or less closely to Ag. Chrysaetus, 6. g. Arist. H. A. ix. 32, 619, its nesting habits; vi. 6, 563 τίκτει τρία @d, ἐπῳάζει περὶ τριάκοντα ἡμέρας : ix. 32, 619 Ὁ τοὺς δασύποδας οὐκ εὐθὺς λαμβάνει, ἀλλ᾽ εἰς τὸ πεδίον ἐάσας προελθεῖν, this last statement being, however, very obscure: Ael. ii. 39, &c., &c. On the other hand accounts of the capture of snakes and stories of the combat with the Dragon (Arist. H. A. ix. 1, 609 τροφὴν yap ποιεῖται τοὺς ὄφεις ὁ ἀετός : Ael. xvii. 37; 1]. xii. 200; Aesch. Choeph. 245 ; Soph. Antig. 110-126 ; Nonn. Dion. xl. 476; Nic. Theriac. 448 ; Aes. Fab. 120; cf. Virg. Aen. xi.751; Hor. Carm. iv. 4; Ovid, Met. iv. 712 ; Flav. Vopisc. De Aurel. iv), are based on the habits of Czvcaétus gallicus, the Short- toed Eagle, which feeds on reptiles, and partly also of the Lammer- geier. In Imhoof-Blumer and Keller’s Thierbilder we have coins of Chalcis in Euboea showing an Eagle with the snake in its beak, and also (pl. v. 9) a similar coin of Cyrene in which the bird’s head is evidently a Lammergeier’s. |

The Vultures were frequently confused under the name ἀετός, 6. g. Aesch. Ag. 138 στυγεῖ δὲ δεῖπνον αἰετῶν : as also in the story of Pro- metheus, e.g. Hes. Th. 523; Aesch. Pr. V. 1022; Pr. Sol. ap. Cic. Q. Tusc. ii. 10; Apoll. Rh. ii. 1254, 1263, iii. 851; Lucian, Prom. 20 (i. 203) ; D. Deor. i. 1 (i. 205), &c., &c.; and as in the story of the death of Aeschylus, Ael. vii. 16, Plin. x. 3, Valer. Max. ix. 12. 2, Didym. Chale. ed. Ritter, 1845, pp. 84 &c., Hesych. Onomast. c. 16, where the ἀετός was evidently a Lammergeier, on whose propensity to feed on tortoises v. Tristram, Fauna of Palestine, p. 94, see also Ibis, 1859, p. 177; cf. Aes.

B2

4

A GLOSSARY OF GREEK BIRDS

AETOX (continued).

Fab. 419; Babr. 115. (On the mythical character of the Aeschylus legend cf. Teuffel, Rh. Mus. ix. 148, 1854; Piccolomini, Sulla morte favolosa di Eschilo, Pisa, 1883; Keller, op. c. pp. 257, 444.)

The description in Arist. H. A. ix. 32 ἐφ᾽ ὑψηλῶν καθίζει διὰ τὸ βραδέως αἴρεσθαι ἀπὸ τῆς γῆς" ὑψοῦ δὲ πέτεται, ὅπως ἐπὶ πλεῖστον τόπον καθορᾷ, K.T.A.s suggests rather the habit of the Griffon Vulture (v. περκνόπτερος), which is also the ‘ Eagle’ alluded to in like terms in Job xxxix. 28 ; cf. also Ael. ii. 26, Horap.i. 11, ii. 56. The Griffon Vulture is the royal bird of the East, the standard of the Assyrian and Persian armies (Xen. Cyr. vii. 1. 4, of. Is. xlvi. 11, Habakkuk i. 8; whence probably the Roman Eagle), and the Eagle-headed God Nisroch (2 Kings xix. 37) of the Assyrians (cf. Tristram, Fauna of Palestine, p. 95; see also Hammer, Hist. Osman. i. p..50, Creuzer’s Symbolik, iii. pp. 649, 756, &c.). The crested Eagles of Assyrian sculpture (cf. Pocock’s Descr. of the East, II. pl. xvi; Wood’s Baalbec, pl. xxxiv), are merely a further development of the solar emblem, and it is unnecessary to suppose (as does Hogg, Ann. and Mag. N. H. (3) xiii. 1864, p. 520) that they are copied from an actual crested species.

The Persians, reverencing the Eagle, admired the aquiline nose and cultivated it : Olympiod. in Plat. Alcib..i. c. 16, p. 153 of δοκοῦντες ἄριστοι τῶν εὐνούχων τὰ τούτου μόρια eis κάλλος διαπλάττουσι γρυπὴν Kal τὴν ῥῖνα ποιοῦντες, ἐνδεικνύμενοι. τὸ ἡγεμονικὸν εἶναι καὶ βασιλικὸν τὸν παῖδα" οὕτω γὰρ καὶ ὁ ἀετὸς γρυπός ἐστιν ὡς βασιλικός : cf. Hyde, Rel. vet. Pers. p. 374.

A fine description of the Eagle’s flight in Apuleius, Florid. i.

Myth and legend.—The story of Prometheus, vide supra.

The story of Ganymede. Strato in Gk. Anth. iii. p. 82; Anon. ibid. iv. p. 118 αἰετὸς ὁ Ζεὺς ἦλθεν ἐπ᾽ ἀντίθεον Τανυμήδην, κύκνος ἐπὶ ξανθὴν μητέρα τῆς Ἑλένης : Theocr. xv. 124; Lucian, D. Deor. iv. 1 (i. 208), Hor. Car. iv. 4. The statue of Leochares, Plin. H. N. xxxiv. 19, 29. On coins of Chalcis, Dardanos, Ilia, &c. The story referred to the constellation Aquila, Hygin. P. Astr. ii. 16, Germanic. Phen. 317, Manil. Astron. v. 486, &c.

The story of Leda: the Swan pursued by an Eagle; Eurip. Hel. 17-22. The Eagle in combat with the Swan, freq., e.g. Il. xv. 692, Arist. ap. Ael. V. H. i. 14, Phile xv. 10, Statius Theb. iii. 524, viii. 675, ix. 858, &c. On coins of Mallos in Cilicia, and Camarina (Eckhel, Doctr. Numm. i. 1. 201, Imhoof-Blumer and Keller, pl. vi. 16, 17, &c.).

~The Eagle with Dolphin on coins of Sinope, and other towns, especially on the Black Sea and Hellespont, is taken by Keller as symbolic of the fish-trade (op. c. p. 262): the Dolphin here has also been referred to the Eastern emblem of Eros (cf. Weber, Hist. of Ind. Liter. 1882, p. 257), but is more probably simply the constellation

ΑΕΤΟΣ 5

AETOX (continued). adjacent to Aquila (cf. Manil. Astron. i. 353). See for other views, Welcker, Der Delphin und der Hymnus des Arion, Rhein. Mus. i. PP- 392-400, 1833.

The myth of Nisus and Scylla or Ciris, Virgil (?) Ciris, Hygin. Fab. 198, Ovid, Met. viii. 146, &c. (a Semitic solar myth, O. Keller, l.c. p- 259); see also E. Siecke, De Niso et Scylla in aves mutatis, Berlin, 1884, vide s.v. ἁλιάετος.

The transmigration of Agamemnon, Plato, Rep. x. p. 620; of King Periphas of Attica, Anton. Lib. Met. vi; Ov. Met. vii. 399 (cf. Th. Panofka, Zeus und Aegina, Berlin 1836); of King Merops of Cos, Anton. Lib. Met. xv. Cf. the ceremony at the consecration of a dead Emperor: ἀετὸς ἀφίεται σὺν τῷ πυρὶ ἀνελευσόμενος ἐς τὸν αἰθέρα, ὃς φέρειν ἀπὸ γῆς ἐς οὐρανὸν τὴν τοῦ βασιλέως Ψυχὴν πιστεύεται ὑπὸ “Ῥωμαίων, Herodian, iv. 2. 11; cf. Dio Cass. lvi. 42, Ixxiv. 5.

The Eagle as a portent (a. τελειότατος) in connexion with the founding of the Ptolemaic dynasty, Suid. 5. v. Adyos: of the Phrygian dynasty by Gordius, Arrian, Anab. ii. 3, Ael. xiii. 1 ; of the Persian by Achaemenes, Ael. xii. 21; with the birth of Alexander, Justinus xii. 16. 5.

The Eagle a portent of death: ἀετὸς ἐπικαθεσθεὶς τῇ κεφαλῇ τοῦ ἰδόντος θάνατον αὐτῷ μαντεύεται, Artemid. Oneirocrit. i. p. 112 (ed. Hercher).

On the Eagle in augury cf. 1]. viii. 247, xii. 200, Od. ii. 146, xx. 242, Aesch. Ag. 115, Ar. Vesp. 15, &c.: doubtless also referred to, though unnamed, in such passages as Orph. Lith. 45, Aesch. Sept. c. T. 24, Pr. V. 486: still more frequent in Latin, e.g. Liv. i. 24; Cic. De Divin. i. 47, ii. 48; Sueton. Octav. 94, 96, 97; Valer. Max.i. 4. 6, Plut. Brutus xxxvii, &c. See Hopf, Thierorakel, pp. 87 et seq.; Spanheim in Callim. Hymn. Jov. 69.

On Eagles in the Mithraic mysteries, Porphyr. De Abst. iv. 16. How the Etruscans understood the language of eagles, ibid. iii. 4.

An Eagle’s nest with seven eggs (!), as a portent, Plut. Marius, xxxvi. An Eagle’s nestling in symbolism and dream-prophecy, Horap. ii. 2 (cf. Leemans 27 /oc.).

The mythical genealogy of the Eagle: Arist. De Mirab. 835 a, i. (60) ἐκ τοῦ ζεύγους δὲ τῶν ἀετῶν θάτερον τῶν ἐγγόνων ἁλιαίετος γίνεται παραλλάξ, ἕως ἂν σύζυγα γένηται. ἐκ δὲ ἁλιαιέτων φήνη γίνεται, ἐκ δὲ τούτων περκνοὶ κ, γῦπες, κι τι λ.; Cf. θεόκρονος, ἁλιάετος, φήνη, ἄτα.

How φήνη rears its young, Arist. H. A. ix. 32, 619, Antig. Hist. Mirab. 4 (52), cf. Plin. x. 3.

How the Eagle feeds and defends its young, and is affectionate towards them, Ael. ii. 40, Opp. Ven. 115, Arist. H. A. ix. 32, 619 (cf. Deut. xxxii. 11), but nevertheless casts them out, διὰ φθόνον, φύσει yap ἐστι φθονερὸς καὶ ὀξύπεινος, ἔτι δὲ ὀξυλαβής, Arist. ibid. How it lays three

ό A GLOSSARY OF GREEK BIRDS

AETOX (continued).

eggs, hatches two, and rears one, Musaeus ap. Arist. vi. 6, 563, Plin. x. 43; a similar statement of ἱέραξ, Horap. ii. 99 τίκτων yap τρία od, τὸ ἕν μόνον ἐπιλέγεται καὶ τρέφει, ra δὲ ἄλλα δύο κλᾷ’ τοῦτο δὲ ποιεῖ, διὰ τὸ κατ᾽ ἐκεῖνον τὸν χρόνον τοὺς ὄνυχας ἀποβάλλειν, καὶ ἐντεῦθεν μὴ δύνασθαι τὰ τρία βρέφη τρέφειν.

How, when brooding, it goes without food, ὅπως μὴ ἁρπάζῃ τοὺς τῶν θηρίων σκύμνους (cf. Horap. i. 11). ot re οὖν ὄνυχες αὐτοῦ διαστρέφονται ὀλίγας ἡμέρας, καὶ τὰ πτερὰ λευκαίνεται, ὥστε καὶ τοῖς τέκνοις τότε γίνονται χαλεποί. οὐ πάντα δὲ τὰ τῶν ἀετῶν γένη ὅμοια περὶ τὰ τέκνα, ἀλλ᾽ ὁ πύγαργος χαλεπός, οἱ δὲ μέλανες εὔτεκνοι περὶ τὴν τροφήν εἰσιν, Arist. H. A. vi. 6, 563.

The sharp sight of the Eagle, ὀρνίθων ὀξυωπέστατος, and how its gall mingled with honey is an ointment for the eyes, ΔΕ]. i. 42; Plin. xxix. 38, ἅς. Cf. Il. xvii. 674, Alciphr. iii. 59 γοργὸν τὸ βλέμμα ; Prov. ἀετῶδες βλέ- mew, Lucian Icarom. 14 (ii. 769), Hor. Sat. i. 3. 26, &c. How the Eagle’s offspring look straight at the sun, and the bastards, being by this test discovered, are cast out, Ael. ii. 26, cf. Arist. H. A. ix. 34, 620, Antig. Mirab. 46 (52), Lucan ix. 902, Lucian, Pisc. 46 (i. 613), Sil. Ital. x. 107, Petron. Sat.120, Claudian III. Cons. Hon. Praef. 12, Plin. x. (3) 4, Dion. De Avib. i. 3, Apul. Florid.i.2, Basil. Hexaem. viii. 6. 177, Eust. Hexaem. viii. 6. 952, S. August. Mor. Manich. xvi. 50, Julian. Imp. Epp. 16 (386 C), 40 (418 d), Eunod. Ep. i. 18, id. Carm. ii. 150, Phile i. 14. Cf. Chaucer, P. of Fowles, 331 ‘the royal egle ... that with his sharpe look perceth the sun.’ On the Egyptian origin of this fable, see Keller, op. c. p. 268, and cf. Horap. i.6, 11. The Solar Myth is also oriental, and in the Rig-veda the sun is frequently compared to a Vulture or Eagle hovering in the air.

The Eagle is exempt from thirst, Ael. H. A. ii. 26 οὐδέποτε ἀετὸς οὔτε πηγῆς δεῖται οὔτε yAixerat κονίστρας, ἀλλὰ καὶ δίψους ἀμείνων ἐστί: cf. Arist. H. A. viii. 18, 601 b; but perishes of hunger (also an Egyptian fable, Keller op. c. 267), γηράσκουσι δὲ τοῖς ἀετοῖς τὸ ῥύγχος αὐξάνεται τὸ ἄνω γαμψούμενον ἀεὶ μᾶλλον, καὶ τέλος λιμῷ ἀποθνήσκουσιν. ἐπιλέγεται δέ τις καὶ μῦθος, ὡς τοῦτο πάσχει διότι ἄνθρωπὸς ποτ᾽ ὧν ἠδίκησε ξένον, Arist. H.A. ix. 32, 619. Cf. Antig. 46 (52), Horap. ii. 96 (where the Eagle is said to be for that reason an Egyptian symbol for an old and starving man), Epiphan. ad Physiol. c. 6, Plin. x. 14.

It is however long-lived, μακρόβιος δ᾽ ἐστίν' δῆλον δὲ τοῦτο ἐκ τοῦ πολὺν χρόνον τὴν νεοττιὰν τὴν αὐτὴν διαμένειν, Arist. H. A. ix. 32, 619 b.

It feeds on grass, 46]. ix. 10 (μόνος ὅσπερ καὶ Διὸς κέκληται), is poisoned by σύμφυτον, Ael. vi. 46, Phil. De An. Pr. 668, and in sickness eats tortoises as a remedy, Dion. De AV. i. 3.

Its hours of feeding: ὥρα δὲ τοῦ ἐργάζεσθαι ἀετῷ καὶ πέτεσθαι an’ ἀρίστου μέχρι δείλης" τὸ γὰρ ἕωθεν κάθηται μέχρι ἀγορᾶς πληθυούσης, Arist. H. A. ix. 32, 619.

ΑΕΤΟΣ 7

ΑΕΤΟΣ (continued).

Its feathers are incorruptible, Ael. ix. 2, Plut. Q. Conv. i. Io, Plin. x. (3) 4; its right wing buried in the ground is an insurance against hail, Geopon. i. 14, 2.

How it walks with its toes turned in, to keep its claws sharp, Plut. De Curios. 12.

Is hostile to ἐρωδιός, σίττη, rpoxidos, Arist. H. A. ix. 1, 609 Ὁ, αἰγυπιός, ib. 610 a; ὑβρίς, ib. 12, 615 Ὁ; κορώνη, ΑΕ]. xv, 22; πιπώ, Nicand. ap. Anton. Lib. 14; ἔγχελυς, Aristoph. Hist. Anim. Epit. ii. 239 ; πολύπους, ΑΕ]. vii. 11, as well as to δράκων, Arist. ix. 1, 609 (cf. Ael. ii. 26, Plut. Od. et Inv. iv. p. 650), and κύκνος, ib. 12, 615 Ὁ, by which last it is con- quered, Ael. xvii. 24; to νεβρός and ἀλώπηξ, Arist. H. A. ix. 32, 619 b), cf. Plut. Sol. Anim. xxxi. 7; hostile also to χήν (Od. xv. 161), δορκάς, λαγώς (Orphic. Lith. 147), ταῦρος, Phile. Cf. Plin. x. (74) 95.

It places the herb καλλίτριχον in its nest for a charm, Geopon. xv. I, 19.

The Eagle a symbol of the Nile, Diod. Sic. 1. 19.2. Cf. Eustath. in Dionys. v. 239 ἐκλήθη [ἡ Αἴγυπτος] καὶ ᾿Αετία : cf. Bryant’s Anc. Mythol. i. pp. 19, 378. A symbol of the year, Artemid. Oneirocr. 11. 20, as the Vulture is also said to be by Horap. i. 11; of elevation, Horap. i. 6; of the sun on the equator, Clem. Alex. Strom. v. 567. For the explana- tion of these hieroglyphs, into which the emblem of the Vulture enters as a phonetic element, see Lauth, Sitzungsber. Bay. Ak. 1876, p. 81.

A king who lives remote from and disdainful of his people is pre- figured as an Eagle : οὗτος yap ἐν τοῖς ἐρήμοις τόποις ἔχει τὴν νεοσσιάν, καὶ

. ὑψηλότερος πάντων τῶν πετεινῶν ἵπταται, Horap. ii. 56.

The white Eagle of Pythagoras, Iambl. V. Pyth. xxviii. 142, Ael. V. H. iv. 17, was probably a symbol for the town of Croton, on whose’coins an eagle is displayed (cf. Brit. Mus. Cat. Coins, i. c. 20, also Creuzer, Symb. ii. 602, footnote). How Pythagoras lured an Eagle at Olympia, Iambl. V. Pyth. xiii. 62, Porph. V. Pyth. 25, Plut. Numa viii.

The constellation Aquila, Eurip. Rh. 530 μέσα δ᾽ αἰετὸς οὐρανοῦ ποτᾶται (cf. Petavii Var. Diss., lib. v. c. 14); Arat. Phen. 313, Hygin. iii. 15, &c. The constellation Aquila is frequently referred to in Latin; e.g. Ov. F, v. 732 grata Iovi fulvae rostra videbis avis; [viii. Kal. Jun. Rostra aquilae oriuntur chronice.] Ib. vi.194 si quaeritis astra, Tunc oritur magni praepes adunca Iovis ; [Kal. Jun. Aquila oritur chronice.] Cf. Columella xi. 2; Germanic. Phaen. 692 redit armiger uncis Unguibus, ante omnes gratus tibi, Iuppiter, Ales; cf. ib. 610, &c. On the mythology of the Eagle in connexion with the constellation Aquila, see also Eratosth. c. 29, Hygin. P. Astr. ii. 16, for, z#¢. aZ., the stories of the metamorphosis of Ethemea, of the Eagle that brought Venus’ slipper to Mercury (cf. Strabo xvii. 808, Ael. V. H. xiii. 33), the eagle that portended victory to Jove in his combat with the Titans, &c.

The complicated mythology of the Eagle baffles analysis. It is

8 A GLOSSARY OF GREEK BIRDS

AETOX (continued). sometimes evidently a solar emblem, as is Ζηνὸς ὄρνις in Aesch. Suppl. 212. Its name χρυσάετος is in like manner probably a translation of the ‘golden hawk’ of Egyptian Horus. In its combat with the Hare, the Swan, the Bull, the Dragon, and so forth, these latter are probably symbolic of their stellar name-sakes, and in such cases, the hostile Eagle is, in the main, a stellar and not a solaremblem. The following are the principal facts in connexion with the constellation Aquila which seem to bear on the mythology of the Eagle. It rose nearly together with the Dolphin, and shortly after, and as it were in pursuit of, the Swan and the Serpent of Ophiuchus: it set as the Lion rose, whose leading star Regulus was also called βασιλίσκος, the Hare and the Dog- star rising simultaneously; it set together with Aquarius, known also as Ganymede the cup-bearer, and it was close beside and rose together with the Arrow of Sagittarius. It is not far distant from the constel- lation Lyra, which last constellation is also known as the Vulture; it and the Eagle are known respectively to later writers (and to the Arabs) as Aquila or Vultur cadens and volans or yip καθήμενος and πετόμενος, nesr-el-wAki and nesr-el-tair, whence our modern names Vega and Altair applied to their two principal stars. (See for Arabic and other references, Ideler, Sternnamen, pp. 67, 106, &c.; also Grotius’ Aratus, Notae ad Imagg. pp. 54, 60, &c., &c.) Aquila rose together with the latter stars of the Scorpion, but Lyra or the Vulture, rising a little earlier, seems to have been the true paranatellon of that sign : accordingly it is probably not the true Eagle but the Vulture or Aquila cadens, which, substituted for the unlucky Scorpion, figures with the other three cardinal signs of Leo, Taurus, and Aquarius, in the familiar imagery of Ezek. i. 10, x. 14, and Rev. iv. 7. A so/ar myth is discussed 5. v. ἁλιάετος. The combat with the Hare is interesting from its representation on a famous decadrachm of Agrigentum, as well as for the equally mystical description in Aesch. Ag. 115 βοσκόμενοι λαγίναν. (The symbolism con- nected with the Hare seems to me to be peculiarly complicated and difficult, and all tentative hypotheses are more than commonly liable to be overthrown.) The Eagle with the Serpent or Dragon occurs not only in classical coinage (Chalcis, Agrigentum, Gortyna, Siphnos, &c.), but also on Persian and Egyptian sculptures. The Eagle with the lightning (ἀετὸς πυρφόρος) or thunderbolt (winistrum fulminis, cf. Plin. x. 3, Serv. in Aen. i. 398, Sil. Ital. xii. 58 adsuetis fulmina ferre Un- guibus) occurs on coins of Elis, Catana, Megalopolis, &c. Philo’s phrase (i. 628) φέγγος γνήσιον and ¢. νόθον for sunlight and moonlight is perhaps suggestive or corroborative of a solar symbolism in ἀετὸς γνήσιος. ἀετίτης, the eagle-stone. Ael. i. 35. Diosc. v. 161. Dion. De Avib.

i. 3 οἱ μὲν αὐτὸν ἀπὸ τῶν Καυκασίων ὀρῶν, οἱ δὲ ἀπὸ τῆς τοῦ ὠκεανοῦ ὄχθης φασὶ κομίζεσθαι: Lucan vi. 676 quaeque sonant feta tepefacta sub 8116 saxa; Plin. x. 3, xxx. (14) 44, xxxvi. (21) 39, xxxvil. (11) 72, Horap. ii. 49,

ΑΕΤΟΣ 9

ΑΕΤΟΣ (continued).

Phile 736, Geopon. xv. 1, 30, Solinus, c. 37, Philostr. V. Apollon. ii. 14, Stobaeus 98, Priscian in Perieges. p. 393. Cf. Physiol. Syrus, where the stone is called ἀντόνικον, a corruption of εὐτόκιον or ὠκυτόκιον : Cf. Eustath. Hexaém. p. 27, Epiphan. De Duodecim Gemmis, &c., ed. Romae, 1743, p. 30, Marbod. Lapidarium, 339-391 (King’s Ant. Gems, p- 404). See also, for mediaeval and other references, Boch. Hieroz. ii. 312-316, and N. and Q. (8) v. 518, 1894. The Eagle with its stone, an Egyptian symbol of security, Horap. ii. 49.

Proverb and Fable.—Fable of Fox and Eagle, Archiloch. fr. 86-88 (110), Aes. Fab. 5; Ar. Av. 652. Hence according to Rutherford (Babrius p. xlvii), the proverb αἰετὸς ἐν ποτανοῖς, Pind. N. iii. 77 (138); αἰετὸς ἐν νεφέλαισι, Ar. Eq. 1013, Av. 978, 987, fr. 28, and Schol.; applied by the oracle to the Great King (cf. Ezek. xvii. 3), Schol. in Ar. Eq. 1o10; cf. Zenob., Suid. ἐπὶ τῶν δυσαλώτων, παρόσον ἀετὸς ἐν νεφέλαις ὧν οὐχ ἁλίσ- κεται : for other explanations, see Steph. Thes.

ἀετὸν ἵπτασθαι διδάσκεις, Suid., Zenob. ii. 49; cf. Penitix Plutarch, Prov. 25 ἄνευ πτερῶν ζητεῖς ΑΝ ΨΚΨῃ hence, according to Rutherford, the fable of the Eagle and Tortoise, Babr. cxv, Aes. 419; cf. Diog. L., ii, 17, 10.

αἰετὸν κάνθαρος μαιεύσομαι, Ar. Lys. 696: ἐπὶ τῶν τιμωρουμένων τοὺς μείζονας προκατάρξαντας κακοῦ. λέγεται γὰρ τὰ ῳὰ τοῦ ἀετοῦ ἀφανίζειν ὁ κάνθαρος, Suid.: cf. Ar. Pax, 133, and Schol., Lys. 695, Aes. Fab. 7, Keller, op. c. p. 269.

The oracle of Aétion, Herod. v. 92.

Fable of Eagle shot with its own feathers, Aesch. Myrm. fr. 123, cf. Schol. in Ar. Av. 808, Aes. Fab. 4. The Eagle and the Archer, Bianor, Gk. Anthol. ii. p. 143.

ἀετὸς καὶ βασιλίσκος, Plut. Mor. ii. 806 E. The Fighting-cock and the Eagle, Babr.v; the Eagle and Lion in partnership, Babr. xcix; the Eagle mindful of benefits, Aes. 6, 92, 120, Ael. xvii. 37, whence the proverb αἰέτιον χάριν ἐκτίνειν, Apost. Cent. i. 78 ; cf. Tzetz. Chil. iv. 302.

The tame Eagle of Pyrrhus, Ael. ii. 40; the Eagle that saved Tilgamus of Babylon, Ael. xii. 21; that saved Aristomenes, Paus. iv. 18. 5: cf. Antip. Sidon. xcii in Gk. Anthol. ii. 33: see also Ael. vi. 29, Plin. x. (5) 6: cf. Marx, Gr. Marchen, 1889, pp. 29-50.

On Hawking with trained Eagles in India, Ctesias, fr. 11 (ed. Miiller), Ael. iv. 26; in Thrace, Ael. ii. 42; cf. also Leo Africanus and Tzetzes Chiliad. iv. 134. On Eagles trained for Falconry, see (e. g.) Scully, Contr. to the Ornith. of E. Turkestan, Stray Feathers, vi. p. 123,

' 1876; also Yule’s Marco Polo, Schlegel’s Fauconnerie, &c.

Representations of Eagles—-On Babylonian processional sceptres, Herod. i. 195. On the sceptre of the Persian kings, Xen. Cyrop. vii.

Io A GLOSSARY OF GREEK BIRDS

AETOX (continued).

1. 4 (cf. Keller, op.c. pp. 240, 435). On the sceptre of Zeus at Olympia, Paus. v. 11. 1 (copied on a late coin of Elis); and at Megalopolis, id. Vili. 31. 4 (cf. Pind. P. i. 6 εὕδει ἀνὰ σκάπτῳ Διὸς αἰετός, Soph. fr. 766 σκηπτοβάμων aierds, Schol. in Ar. Av. 510); on pillars before the altar of Zeus Lycaeus, in Arcadia, id. viii. 38. 5; on the Omphalos at Delphi (cf. Soph. O. T. 480), Pind. P. iv. 1 χρυσέων Διὸς αἰητῶν πάρεδρος (simi- larly on coins of Cyzicus). Cf. Plut. de Orac. i. 409 ἀετούς τινας, ἢ κύκνους, μυθολογοῦσιν ἀπὸ τῶν ἄκρων τῆς γῆς ἐπὶ τὸ μέσον φερομένους εἰς ταὐτὸ συμπεσεῖν Πυθοῖ περὶ τὸν Kad. ὄμφαλον. The great mechanical Eagle with outspread wings on the altar at Olympia, Paus. vi. 20. 12. On the shield of Aristomenes at Messene, Paus. iv. 16. 7 (cf. account of shield in Eurip. fr. Meleag. iv, and on the shield of Aeacus, Ζῆνα νόθον, σοφὸν ὄρνιν, Nonn. xiii. 214). For references to coins, v. supra, passim.

The gable of a temple was called ἀετός, Ar. Av. I110, or ἀέτωμα, Suid. Cf. Eur. fr. Hypsip. ἰδοὺ πρὸς αἰθέρ᾽ ἐξαμίλλησαι κόραις, γραπ- τοὺς ἐν αἰετοῖσι προσβλέπων τύπους : Pind. Ol. xili. 21 τίς γὰρ... ἢ θεῶν ναοῖσιν οἰωνῶν βασιλέα δίδυμον ἐπέθηκε ; cf. Pind. fr. 53, ap. Paus. x. 5. 12, and Bergk’s note; Tacit. H. iii. 71; Bekker Anecd. p. 348. 3 ἀετοῦ μιμεῖται σχῆμα ἀποτετακότος Ta πτερά: for other references see Blaydes, in Ar. Av. 1106. Compare the Sacred Hawk or Eagle, or the winged solar disc, on Egyptian gables, &c., and on Mithraic monuments. See Bronsted, Voy. en Gréce, ii. 154; Welcker, Alte Denkmaler, i. 3. A conventional ornament on the gable even of modern buildings in the Greek style, still represents the degenerate emblem of the Eagle’s wing.

See also, besides the special references to the other Eagle-names enumerated above, kindred mythological references 5. vv. γύψ, ἱέραξ, περκνόπτερος, φήνη.

"AZEINON, also ἀζέσιμοι" κύκνοι, ταῖς πτέρυξιν ἀπολαμβάνοντες ἀέρα, Hesych.,

᾿ΑΗΔΩΉ, ἡ [6 a., Anth. Pal. vii. 44, Eust. 376. 24; for grammatical forms, see Bergk. Philol. xxii. p. 10, Ahrens in Kuhn’s Zeitschr. iii. p. 81, &c.] Also ἀηδονίς (Eur. Rhes. 550, Theocr. viii. 38, freq. in Gk. Anthol., &c.), ἀδονίς (THeocr., Mosch.), ἀβηδών = ἀξηδών, Hesych., and anda, Soph. Aj. 628. Dim. ἀηδονιδεύς, Theocr. xv. 121. Rt. vad, to sing, ἀείδω, δια. The Nightingale, MWozaczlla luscinia, L., Daulias luscinia, auctt.

Mod. Gk. ἀηδόνι, applied to various Warblers.

Od. xix. 518 Πανδαρέου κούρη χλωρηὶς ἀηδών. [German commentators, translating χλωρηίς green, have made many needless conjectures as to some other bird being here alluded to; cf. Groshans, p. 5 ; Buchholz, pp. 123-125. On the word χλωρηίς see also G. E. Marindin and W. W. Fowler, Class. Rev. 1890, pp. 50, 231, and in particular Steph.

AETOZ—-AHAQN ΙΣ

AHAQN (continued). Thes. (ed. 1821), coll. 1284-5. The general significance is perhaps ‘the nightingale, that clepeth forth the fresshe leves newe,’ Chaucer, P. of Fowles 351, xA@pais ὑπὸ Baooas, Soph. Oed. Col. 673.]

Other Epithets.— Aris, αἰολόδειρος (Nonn. xlvii. 33), αἰολόφωνος (Opp. Hal. 1. 728), Bapvdaxpus (Phil. Thess. Ixvi), δακρυόεσσα (Eur. Hel. 1110), "Hpos ἄγγελος, ἡμερόφωνος s. ἱμερόφωνος (Sappho, p. 39, ap. Suid.), κιρκήλατος (Aesch. Suppl. 62), λίγεια (Aesch. Ag. 1146; Soph. Oed. Col. 671), λιγύφθογγος (Ar. Av. 1380), λιγύφωνος (Theocr. xii. 7), μελίγηρυς (C. I. G. 6261; Gk. Anthol. iv. pp. 231, 273; cf. Theocr. Ep. iv. 12), ὀξύφωνος (Soph. Trach. 963 Babr. xii. 3, 19), ξουθός (Aesch. Ag. 1142, Ar. Av. 676, Theocr. Ep. iv. 11; cf. Eur. Hel. 1111), ποικιλόδειρος (Hes. Op. et D. 201), πολυκώτιλος (Simonid. fr. 73, in Etym. M.), πυκνόπτερος (Soph. Oed. Col. 18), πανόδυρτος 5. mavdupros (Soph. El. 1077), rexvo- λέτειρα (ib. 107), χλωραύχην (Simon. 73). [Note similarity of epithets S.V. χελιδών.

Among innumerable poetic references, cf. Ibyc. fr. 7 τᾶμος ἄυπνος κλυτὸς ὄρθρος ἐγείρησιν ἀηδόνας. Simon. fr. 73 δεῦτ᾽ ἀηδόνες πολυκώτιλοι, χλωραύχενες εἰαριναί, Callim. L. P. 94 μάτηρ μὲν γοερῶν οἶτον ἀηδονίδων ἄγε βαρὺ κλαίουσα. Aesch. Ag. 1116 Ἴτυν, Ἴτυν στένουσα, ἀηδών. Soph. ΕἸ. 147 ἃ “Iruv αἰὲν ἤίῖτυν ὀλοφύρεται, ὄρνις ἀτυζομένα, Διὸς ἄγγελος. Eurip. Phleg. fr. 773, 23 μέλπει δὲ δένδρεσι λεπτὰν ἀηδὼν ἁρμονίαν ὀρθρευομένα γόοις Ἴτυν, Ἴτυν πολύθρηνον. Eurip. Hel. 1111 ὦ διὰ ξουθᾶν γενύων ἐλελιζομένα θρήνοις ἐμοῖς Evvepyds. Ar. Av. 212 Ἴτυν ἐλελιζομένη (cf. Hor. Car. iv. 2. 5 Ityn flebiliter gemens, Catull. Ixv. 14 Daulias absumpti fata gemens Ityli). Soph. Aj. 628 οἰκτρᾶς γόον ὄρνιθος ἀηδοῦς, cf. Aesch. fr. 412. Eur. Hec. 337 ἀηδόνος στόμα. Ar. Ran. 684 ῥύζει δ᾽ ἐπίκλαυτον ἀηδόνιον νόμον. Mosch. iii. 37 οὐδὲ τόσον ποκ᾽ ἄεισεν ἐνὶ σκοπέλοισιν ἀηδών: cf. ν. 46. Aristaenet. Ep. i. 3 ἡδὺ καὶ ἀηδόνες, περιπετόμενοι τὰ νάματα, μελωδοῦσιν. Philip Ixvi in Gk. Anthol. ii. Ρ. 213 αἰεὶ δ᾽ ἡ Bapvdakpus, ἐπὶ στήλαις μὲν andov’ μεμφομένη δὲ βυθοῖς, ἁλκυονὶς βλέπεται, &c., &c.

Description.—Arist. H. A. iv. 9, 536 ade καὶ 6 ἄρρην καὶ ἡ θήλεια [an error, but cf. Od. xix. 518], πλὴν ἡ θήλεια παύεται ὅταν ἐπωάζῃ καὶ τὰ νεόττια ἔχῃ. ὦπται καὶ ἀηδὼν νεοττὸν προδιδάσκουσα (cf. Ael. iii. 40, Plut. De Sol. Anim. 973, Dion. De Avib. i. 20 ἀποκτείνει δὲ τοὺς ἀφθόγγους, Porph. De Abst. iii. 5). Arist. H. A. v. 8, 542 Ὁ τίκτει τοῦ θέρους ἀρχο- μένου πέντε καὶ ἕξ dat φωλεύει δὲ ἀπὸ τοῦ μετοπώρου μέχρι Tod ἔαρος. Η. A. ix. 15, 616b οὐκ ἔχει τῆς γλώττης τὸ ὀξύ [true of the Hoopoe ; ἀηδών is an interpolation here, Aub. and Wimm., cf. Plin. x. 43 (29), but compare the version in Apollod. iii. 14]. H. A. ix. 49 B, 632b ἡ δ᾽ ἀηδὼν ade μὲν συνεχῶς ἡμέρας καὶ νύκτας δεκαπέντε, ὅταν τὸ ὄρος ἤδη δασύνηται" μετὰ δὲ ταῦτα ade μέν, συνεχῶς δ᾽ οὐκέτι. τοῦ δὲ θέρους προιόντος ἄλλην ἀφίησι φωνὴν καὶ οὐκέτι παντοδαπὴν οὐδὲ τ[ρ]αχεῖαν καὶ ἐπιστρεφῆ

12 A GLOSSARY OF GREEK BIRDS

AHAQN (continued).

ἀλλ᾽ ἁπλῆν, καὶ τὸ χρῶμα μεταβάλλει" Kal ἔν ye ᾿Ιταλίᾳ τὸ ὄνομα ἕτερον καλεῖται περὶ τὴν ὥραν ταύτην. φαίνεται δ᾽ οὐ πολὺν χρόνον᾽ φωλεῖ γάρ (cf. Ael. xii. 28; Plin. N. H. x. 29, Clem. Alex. Paedag. x): the above excerpt is very obscure and mystical; with the verb δασύνηται cf. Etym. M. s.v. Aavdis, also Aesch. fr. 27 (262 czt.), and Paus. x. 4, 7. Hesiod, ap. Ael. V. H. xii. 20 τὴν ἀηδόνα μόνην ὀρνίθων ἀμοιρεῖν ὕπνου καὶ διὰ τέλους ἀγρυπνεῖν. ΑΕ]. H. A. i. 43 ἀηδὼν ὀρνίθων λιγυρωτάτη, λέγουσι δὲ καὶ τὰ κρέα αὐτῆς ἐς ἀγρυπνίαν λυσιτελεῖν : οἵ, ib. xii. 20, Phile xviii. ΑΕ]. iii. 40 καθειργμένη ἐν οἰκίσκῳ ᾧδης ἀπέχεται, καὶ ἀμύνεται τὸν ὀρνιθοθήραν ὑπὲρ τῆς δουλείας τῇ σιωπῇ᾽ οὗπερ οὖν οἱ ἄνθρωποι πεπειραμένοι, τὰς μὲν ἤδη πρεσβυτέρας μεθιᾶσι,. σπουδάζουσι δὲ θηρᾶν τὰ νεόττια. Ib. Vv. 38 ἐν ταῖς ἐρημίαις ὅταν ἄδῃ πρὸς ἑαυτήν, ἁπλοῦν τὸ μέλος" ὅταν δὲ ἁλῷ καὶ τῶν ἀκουόντων μὴ διαμαρτάνῃ, ποικίλα τε ἀναμέλπειν καὶ τακερῶς ἑλίττειν τὸ μέλος. Its mode of capture, Dion. De Avib. ili. 13. On captive Nightingales, see also Nemesian, Ecl. ii, De Luscinia. A white or albino specimen, Plin. 1. c.

The Jocus classicus for the Nightingale’s song is Plin. x. (29) 43, cf. Ar. Av. 209; see also Dion. De Avib. i. 20, Phile xviii, &c.

Pausan. ix. 30. 6 λέγουσι δὲ of Θρᾷκες, ὅσαι τῶν ἀηδόνων ἔχουσι νεοσσιὰς ἐπὶ τῷ τάφῳ τοῦ ᾿᾽Ορφέος, ταύτας ἥδιον καὶ μεῖζόν τι ᾷδειν. Cf. Antig. Hist. Mirab. 5, Myrsili Methymn. fr. 8 (vol. iv. p. 459, Miiller).

The Nightingale which sang over the infant Stesichorus, as a presage of poetry, Plin. x. 43 (29). The transmigration of Thamyras (? Thammuz), Plato, Rep. x. 620.

On talking Nightingales, Plin. N. H. x. 59 (42).

The lay of the loom, κερκίδα δ᾽ εὐποίητον, ἀηδόνα τὰν ἐν ἐρίθοις, ΓΙ Sid. xxii, Gk. Anthol. ii. 11, cf. id. xxvi; cf. Ar. Ran. 1316.

The Cricket is called τὴν Νυμφέων mapodirw ἀηδόνα, Gk. Anthol. iv. 206.

Ulysses, for his melancholy tale, is Μουσῶν ἀηδών, Eur. Palamed. Vili ; a poet is Μουσάων ἀηδονίς, Anthol. Pal. vii. 414 (cf. Μουσᾶν ὄρνιχες, Theocr. vii. 47) ; a bad poet is ἀηδόνων ἠπίαλος (enough to give a Night- ingale the shivers), Phryn. Com. Inc. i.

The Sirens are called ἁρπυιόγουνοι ἀηδόνες, Lyc. 653.

Proverb and Fable.—ovd’ ὅσον ἀηδόνες ὑπνώουσιν, Suid. ὕπνος ἀηδό- νειος, Nicoch. Inc. 3 (ii. 846, Mein.), cf. Nonn. Dionys. v. 411 ὄμμασιν dpmagavres ἀηδονίου (s. aidoviov) πτερὸν ὕπνου. τοὶ σκῶπες ἀηδόσι γαρύ- σαιντο, Theocr. i. 136, cf. Gk. Anthol. (Jac.) iv. p. 218, also Theocr. v. 136 ποτ᾽ ἀηδόνα kiooas ἐρίσδεν: Luc. Pisc. 37 θᾶττον ἂν γὺψ anddvas μιμήσαιτο.

Fable of the Hawk and the Nightingale, Hes. Op. et D. 203, cf. Aes. Fab. 9, Plut. Mor. 158B. The Nightingale and the Swallow,

AHAQN 13

AHAOQN (continued). ov θέλω τὴν λύπην τῶν παλαιῶν μου συμφορῶν μεμνῆσθαι, Aes. Fab. Io, cf. Babr. xii. Vox et praeterea nihil, Plut. Apophth. Lacon. 123 A τίλας τις ἀηδόνα καὶ βραχεῖαν πάνυ σάρκα εὑρὼν εἶπε, φώνα τύ τίς ἐσσι καὶ οὐδὲν ἄλλο. Story of Agesilaus and one who mimicked the Nightingale’s Song, avras, εἶπεν, ἄκουκα πολλάκις, Plut. Mor. 191 B.

On the myths of Itylus, Philomela, Procne, and in general on the melancholy strain of the Nightingale, cf., 2722. a/., Theocr. xv. 121; Pherecydes, fr. p. 136 (ed. Sturtz); Ar. Av. 203, 665, and Scholia; Paus. i. 41. 8; Boios ap. Ant. Lib. xi; Hygin. Fab. 45 (209, 212); Apollod. iii. 14. 8; Virg. Georg. iv. 510, Ecl. vi. 79; Martial x. 51, xiv. 75; Ovid, Met. vi. 424, Am. ii. 6.7; Catull. Ixv. 14; Carm. de Philomela, &c., &c. See also (2232. αἰ.) Hartung, Relig. und Myth. d. Gr. iii. p. 33; Duntzer in Kuhn’s Ztschr. xiv. Ὁ. 207; E. Oder in Rh. Mus. f. Philol. (N. 5.) ΧΙ. p. 540 et seq.; Keller op. c. pp. 304-320; Pott in Lazarus and Steinthal’s Zeitschrift, xiv. p. 46, 1883 ; J. E. Harrison, J. Hellen. Studies, viii. 439-445, 1887, M. of Anc. Athens, p. Ixxxiv.

The Nightingale’s song, as Coleridge discovered, is not melancholy. It was a spirit of religious mysticism that ‘First named these notes a melancholy strain, And many a poet echoes the conceit.’ I believe the innumerable references to the melancholy lay of adovis or ἀηδών, and to the lament for”Iruvs, to be for the most part veiled allusions to the worship of Adonis or Atys; that is to say, to the mysterious and melancholy ritual of the departing year, when women ‘wept for Tammuz’: ’Adaw’ ἄγομεν, καὶ τὸν "Adwuy κλάομεν ' This conjecture is partially supported by the confusion between andovis and ἀδωνηίς, by the mythical relations between the Nightingale and the Swallow, and by the known connexion of both with the rites of Adonis. Compare also Thuc. ii. 29 6 μὲν ἐν Aavdia τῆς Φωκίδος viv καλουμένης γῆς, ὁ Τηρεὺς ᾧκει τότε ὑπὸ Θρᾳκῶν οἰκουμένης" καὶ τὸ ἔργον τὸ περὶ τὸν Ἴτυν αἱ γυναῖκες ἐν τῇ γῇ ταύτῃ ἔπραξαν" πολλοῖς δὲ καὶ τῶν ποιητῶν ἐν ἀηδόνος μνήμῃ Δαυλιὰς ἡ ὄρνις ἐπωνόμασται. (Cf. Hesych. Δαυλία κορώνη ; also Etym. M. p. 250, ὃ Δαυλίαν κορώνην, ἀντὶ τὸν ἀηδόνα, ᾿Αριστοφάνης διὰ τὸν μῦθον" ἔνιοι τὴν δασεῖαν).

In the above passage from Thucydides the commentators take ai γυναῖκες to refer to Procne and Philomela; it seems to me to mean simply that in that spot the women-folk practised the rites of Adonis. It is noteworthy that Dodwell found an archaic village-festival, or feast of tabernacles, taking place at Daulis, when he visited the locality at the season of the vernal equinox (cf. Ezek. viii, &c.). The passage in Theocr. xv. 121 οἷοι ἀηδονιδῆες ἀεξομένων ἐπὶ δένδρων, κιτιλ., with its context, is important in this connexion. As I have attempted to bring ἀηδών, Itys or Itylus, and possibly even Thamyras into relation with

14 A GLOSSARY OF GREEK BIRDS

AHAQN (continued). Adonis, Atys, and Thammuz respectively, so I am tempted to see a connexion between a fourth Adonis-name, Duzi or Dazu, and the traditional etymology (δασύς) of Daulis. Again, is it certain that ἀτθὶς ἀηδών, a late and rare epithet in Greek (Nonn. Dionys. xlvii. 32, cf. ibid. xliv. 265), means really the AZéc nightingale; or may we not here also have an Atys-name? Lastly, a reference to a Moloch- sacrifice is indicated in Hesychius under the heading Δίβυς re ἀηδών" αἱ yap ἐν Καρχηδόνι (τῆς Λιβύης δέ εἰσι) γυναῖκες [ai] τὰ ἴδια τέκνα κατά τι νόμιμον ἐσφαγίαζον Κρόνῳ [et maestis late loca questibus implent !]: cf. Soph. in Andromeda, fr. 132, ap. Hesych. 5. ν. κουρίον.

Philomela and Procne are frequently confused, cf. Serv. ad Ecl. vi. 78. In all Greek authors, Philomel is the name of the Swallow, and Procne of the Nightingale (Ar. Av. 665). The Latins generally reverse this; but Varro De L. L. and Virg. Ecl. vi adhere to the Greek version of the story (W. H. Thompson, ad Plat. Gorg. fr. 6, p. 180). ἀηδών and ἀλκυών are also apt to be confused, 6. g. Arist. H. A. viii. 3, 593 b, where MSS. have ἀηδόνων for ἀλκυόνων, and Suid. s.v. Ἡμερινὰ ζῶα, where ἀηδών occurs among the θαλάσσια ζῶα, between ἀλκυών and κῆυξ ; cf. Boch. Hieroz. ii. 218. In the version of the Itylus-Myth given by Boios, ap. Anton. Lib, 11, the mother of Aédon is transformed into the bird ἀλκυών. See also s. vv. ἁλιάετος, ἀλκυών, χελιδών. AIBETO’S (for aiferés). αἰβετός" ἀετός, Περγαῖοι, Hesych. Αἰ ΓΙΘΑΛΟΣ (also αἰγίθαλλος ; cf. κορυδαλός, κορυδαλλός). A Titmouse.

Three sorts are indicated, Arist. H. A. viii. 3, 592 Ὁ ὁ μὲν σπιζίτης pe- γιστος, ἔστι yap ὅσον σπίζα = Parus major, L., the Great Tit or Ox-eye : ἕτερος δ᾽ ὀρεινός, οὐραῖον μακρὸν ἔχων = Acredula (Parus) caudatus, the Long-tailed Tit (which occurs in Northern Greece, v. d. Miihle p. 49, Lindermayer p. 65): τρίτος ἐλάχιστος, including the Tom- Tit and its allies, of which, according to Heldreich (p. 39) P. ater, coeruleus and palustris are rare in Greece; P. lugubris, Nath., is com- moner and now shares the same popular name κλειδωνᾶς with the Great Tit. Arist. H. A. viii. 3, 592 Ὁ ὄρνις σκωληκοφάγος : ix. 15, 616 Ὁ τίκτει φὰ πλεῖστα (the Long-tailed Tit is known to lay very numerous eggs) : ix. 40, 626 μάλιστα ἀδικεῖ τὰς μελίττας (cf. Ael. H. A. i. 58, Phile 650, Geopon. xv. 2, 18). According to Alex. Mynd. ap. Athen. ii. p. 65, ἐλαιός and συκαλίς are also varieties of αἰγίθαλος : vide s.v. συκαλίς. Mentioned also Ar. Av. 887 together with μελαγκόρυφος (into which συκαλίς is metamorphosed); Alcae. Com. ii. 825. Is hostile to ἀκαν- θυλλίς, Plut. De Od. et Inv. iv. 537 B. The metamorphosis of Timandra, Anton. Lib. Met. v; and of Ortygius, Met. xx. Is con- fused with αἰγοθήλας, Dion. De Avib. i. 15, iil. 20.

AHAQN—AITOKE®AAOZ, 15

ΑἸΓΙΘΟΣ (also αἴγινθος). An unknown and mythical bird, identified by the older commentators (e. g. Belon) with the Linnet.

Arist. H. A. ix. 1, 609, 610 ὄνῳ πολέμιος (cf. Antig. Hist. Mirab. 58 (63); Ael. H. A. v. 48; Dion. De Avib. i. 12; Phile 696; Plin. x. 95). πολέμιοι δὲ καὶ ἄνθος καὶ ἀκανθὶς καὶ αἴγιθος. Ib. ix. 15, 616 Ὁ εὐβίωτος καὶ πολύτεκνος, τὸν πόδα χωλός. [Many MSS. have αἰγίοθος : for χωλός some texts read ὠχρός, or χλωρός, the latter Albertus Magnus, but cf. αἴγιθος ἀμφιγυήεις, Callim. fr. ap. Antig. l.c.; Plin. x. (8) 9.] λέγεται δ᾽ ὅτι αἰγίθου καὶ ἄνθου αἷμα οὐ συμμίγνυται ἀλλήλοις : idem, Pliny x. (74) 95 (who calls it αὐ minima), Ael. H. A. x. 32, and Phile 432, the same statement of ἀκανθίς and alyidados, and Antig. H. M. 106 (114) the same of αἴγιθος and dkavOis. Dion. De Avib. iii. 14 θηρᾶται κλωβῷ, ἐν ᾧ πάλαι Onpabels ἕτερος ἐπὶ τὸ βοᾶν κατακλείεται. Antig. H. M. 45 (51), how αἴγιθος sucks the goats (v. αἰγοθήλας) and is χωλός, [Aegithus solo nomine huic nostrae aetati cognitus, P. Hardouin, Annott. ad Plin. x. 8.] Vide s. vv. ἀκανθίς, ἄνθος.

Arri’nowv. A Macedonian name for the Eagle. Etymol. M.

Αἰ ΓΟΘΗΛΑΣ. The Goatsucker or Nightjar, Caprimulgus euro- paeus, L.

The name is probably corrupt, and the mythical attribute of the bird due to a case of ‘ Volksetymologie.’

M. Gk. name γιδοβύστρα is a corrupt translation of αἰγοθήλας (Heldr. p- 37). Also called βυζάστρα, νυκτερίδα (i.e. the Bat, ν. 4. Miihle), vuk- τοπάτης, and mAavos (Erh.). (Cf. Germ. Ziegenmelker, Kuhmelker, Fr. tette-chéevre, &c.)

Arist. H. A. ix. 30, 618 b ὄρνις ὀρεινός, μικρῷ μείζων κοττύφου, κόκκυγος eAdrrev’ oa δύο [cf. Lindermayer, p. 38, Kriiper, p. 183, &c.] ἢ τρία" τὸ δὲ ἦθος βλακικός [verb. dub., cf. Aub. and Wimm. in Arist. 1.c.]. θηλάζει δὲ τὰς αἶγας. οὐκ ὀξυωπὸς τῆς ἡμέρας. ΑΕ]. H. A. iii. 39 τολμηρότατος ζῴων ..... ἐπιτίθεται ταῖς αἰξὶ κατὰ τὸ καρτερόν, καὶ τοῖς οὔθασιν ᾿ αὐτῶν προσπετόμενος εἶτα ἐκμυζᾷ τὸ γάλα .. .. τυφλοῖ τὸν μαστόν, καὶ ἀποσβέννυσι τὴν ἐκεῖθεν ἐπιρροήν. Cf. Plin. x. 56 (40). Vide s.vv. αἰγίθαλος, αἴγιθος.

Αἰ ΓΟΚΕΦΑΛΟΣ. Probably a kind of Owl: perhaps the Horned or Long-eared Owl, Strix ofus, L., or its small ally Zphzaltes scops, K. Bl. The latter is the Aszo of Plin. x. (23), xxix. 38, which name in its Italian diminutive form is Shelley’s ‘ Sad Aziola,’

Arist. H. A. ii. 15, 506 ὅλως οὐκ ἔχει τὸν σπλῆνα" τὴν χολὴν ἔχει πρὸς τῷ ἥπατι καὶ πρὸς τῇ κοιλίᾳ. Ib. ii. 17, 509 τὸν στόμαχον ἔχει εὐρύτερον τὸ Κατω.

Gesner (p. 62) mentions Caprvicefs as an unknown bird. Neither Sundevall nor Aubert and Wimmer pronounce an opinion on it: the

16 A GLOSSARY OF GREEK BIRDS

AITOKE®AAOX (continued).

former thinks it possibly identical with αἰγοθήλας. According to Scaliger Pp. 251, αἰγοκέφαλος -εαἰγώλιος. In both passages cited above αἰγοκέφαλος is mentioned along with yAavé, and the name suggests a Horned Owl (stc Scaliger, Lidd. and Sc., &c.). For other suggestions, see Newton, Dict. of Birds, p. 365, s. v. Godwit. |

Arrynio’s. <A Vulture.

Etymology very doubtful. The analogy of Lammergeier suggests a compound of αἴξ or dis (Curt.) and yi, but the word is probably much more primitive and ancient. I suspect that most of the remarkably numerous bird-names beginning with a/- (many of which are peculiarly difficult to identify, a circumstance suggesting their generic rather than specific character), contain an element akin to avz-s, Sk. vi-s (v. ἀετός), and in this case that yi is the shortened or derived form. The dialectic form aiyirowy is interesting in this connexion.

Hom. frequent, with ep. ἀγκυλοχείλης, γαμψῶνυξ. Not merely a car- rion-eater (as in Hes. Sc. 405-412), but attacks live birds (II. xvii. 460, Od. xx. 322, cf. Soph. Aj. 169... . μέγαν αἰγυπιὸν ὑποδείσαντες). Arist. H. A. ix. 1, 609 b μάχεται ἀετῷ" πολέμιος αἰσάλωνι. A portent of αἰγυπιοί in chase of ἵρηκες in the Persian war, Herod. iii. 76; cf. Baehr’s note. Is feared by τρωγλίτης, Phile 692. Sometimes distinguished from γύψ, Ael. ii. 46 ἐν μεθορίῳ γυπῶν εἰσι καὶ ἀετῶν, εἶναι καὶ ἄρρενας, καὶ τὴν χρόαν πεφυκέναι μέλανας (cf. Phil. De An. pr. 127): Nic. Ther. 406 αἰγυπιοὶ γῦπές τε. Pallad. Alex. xx, in Gk. Anthol. ili. p. 119 καὶ τὸν μὲν Τιτυὸν κατὰ γῆς δύο γῦπες ἔδουσιν, ἡμᾶς δὲ ζῶντας τέσσαρες αἰγυπιοί, Cf. Lob. Path. j. p. 87.

The metamorphosis of Aegypius and Neophron into atyumot’ χρόαν δὲ καὶ μέγεθος ody ὅμοιοι, ἀλλὰ ἐλάττων ὄρνις αἰγυπιὸς ἐγένετο Νεόφρων, Boios ap. Anton. Lib. Met.v; the smaller species here alluded to is the White or Egyptian Vulture, the Meophron percnopterus of modern authors: vide s. vv. yup, περκνόπτερος.

The φιλοστοργία of atyumids, as also of φήνη, celebrated in Od. xvi. 216, Aesch. Ag. 49, Opp. Hal. i. 723, &c., is connected with the Egyptian association of the Vulture with the goddess of Maternity (cf. Horap. i. II).

aiyumids is apparently the poetic name, applied to the various species which frequent the battle-field, and on the other hand applied to an Eagle in such passages as II. xvii. 460. That the word is an old and antiquated one seems to be meant by Suidas : aiyumdy" οὕτως οἱ παλαιοί, ἀλλ᾽ ov yira. Cf. Bekk. An. 354. 28, Rutherford, New Phryn. p. 19.

APraQ’Aiox. Also αἰγωλιός, and αἰτώλιος (Bk., Ar. vi. 6. 3). An Owl. Arist. H. A. viii. 3, 592 b, a nocturnal rapacious bird, mentioned with ἐλεός and oxo, and resembling the former (in size): θηρεύει ras κίττας.

ΑΙΓΟΚΕΦΑΛΟΣ ---ΑΙΘΥΙᾺ 17

AITQAIOX (continued).

[here Camus, reading αἰτώλιος, and following Belon and Buffon, trans- lates Milvus niger, the Black Kite].

Arist, H. A. ix. 17, 616 Ὁ νυκτινόμος ἐστί, καὶ ἡμέρας ὀλιγάκις φαίνεται. οἰκεῖ πέτρας καὶ σπήλυγγας" ἔστι γὰρ δίθαλλος [Gaza tr. victus gemini, Guil. dvaricata, v. Aub. and Wimm. ii. p. 248], τὴν δὲ διάνοιαν βιωτικὸς kal εὐμήχανος. Ib. vi. 6, 562 ἐνίοτε δὲ καὶ τέτταρας ἐξάγει νεοττούς [Plin. x. 79 (60)].

The metamorphosis of Aegolius, Boios ap. Anton. Lib. Met. 19.

If δίθαλλος means particoloured, αἰγώλιος is clearly the White or Barn Owl, Strix flammea, L., as Littré (ad Plin.) takes it to be; it however does not catch birds, and is said to be scarce in Greece (v.d. Miihle, Lindermayer). Gesner transl. by w/u/a, and identifies it with the Tawny Owl. Sundevall librates between the Tawny and the Barn Owl; A. and W. incline to the former. See aiyoxépados, ἐπόλιος.

ΑἸἴΘΥΙΑ. A poetic word, of uncertain or indefinite meaning.

Probably a large Gull, e.g. Larus marinus, the Black-backed Gull (Sundevall), or Z. axgentatus, the Herring Gull (Kriiper), the former being rare in Greece. Netolicka’s hypothesis of the Merganser, and that of Groshans that it was a Diver or Grebe, do not tally with Aristotle : Schneider’s identification with the Skua, Lestris parasiticus, fails, inasmuch as the latter does not dive (vide Buchholz, op. c. pp. 112, 113) nor does it breed in the Mediterranean. The Herring Gull is abundant during the winter and breeds about the middle of April: the Common Tern (Sterna anglica) lays about the same time (Kriiper) but in the lagoons and not on the cliffs.

Od. v. 337, 353. Arist. H. A.v. 9,542 Ὁ ἡ δ᾽ αἴθυια καὶ of λάροι τίκτουσι μὲν ἐν ταῖς περὶ θάλατταν πέτραις, τὸ μὲν πλῆθος δύο ἢ Tpia’ GAN ὁ μὲν λάρος τοῦ θέρους, ἡ δ᾽ αἴθυια ἀρχομένου τοῦ ἔαρος [cf. Mergus, Plin. x. 32 (48)] εὐθὺς ἐκ τροπῶν. οὐδέτερον δὲ φωλεύει. Also i. 1, 487; viii. 3, 593 Ὁ. Arrian, Peripl., ed. Didot, 1855, i. p. 398, names it with Adpo and κορῶναι ai θαλάσσιοι, and Hesych. renders ai@via by εἰνάλιαι κορῶναι. Frequent in the Gk. Anthol.; e.g. Glauc. vi, vol. iii. p. 58 ὥλετο yap σὺν νηΐ, τὰ δ᾽ ὀστέα ποῦ ποτ᾽ ἐκείνου ! πύθεται, αἰθυίαις γνωστὰ μόναις ἐνέπειν, cf. Marc. Arg. xxxi, ibid. ii. p. 250; Callim. xci; Leon. Tar. xci, Gk. Anthol. i. p. 178 τὸν αἰθυίης πλείονα νηξάμενον : Anon. ibid. iv. p. 143 onpayyos ἁλίκτυπον ὃς τόδε ναίεις εὐστιβὲς αἰθυίαις ἰχθυβόλοισι λέπας. Phile, De Anim. Pr. 680, is hostile to πελαργός and κρέξ. Is said to be deaf and dumb, Aristoph. Hist. Anim. Epit. i. 141.

The metamorphosis of Hyperippa, daughter of Munychus, Nicander ap. Anton. Lib. Met. 14.

Arat. Phen. 918, a sign of rain; πολλάκις δ᾽ ἀγριάδες νῆσσαι ἢ clvadidwvat

ς

18 A GLOSSARY OF GREEK BIRDS

AIOYIA (continued).

αἴθυιαι χερσαῖα τινάσσονται πτερύγεσσιν : cf. Theophr. De Sign. ii. 28, Virg. Georg. i. 362. A long but unsatisfactory description in Dion. De Avib. ii. 5. A title or epithet of Athene, Paus. i. 5. 3, i. 41. 6. Said to be the name of a horse in Mnasalc. xiii. Gk. Anthol. i. p. 125. See also δύπτης, λάρος.

Al’=. An unknown bird. Arist. H. A. viii. 3, 593b: mentioned between χηναλώπηξ and πηνέλοψ as one of the ὄρνιθες στεγανόποδες βαρύτεροι (omitted in several MSS.).

According to Belon the Plover (Vamellus cristatus) was so called in Greece in his time: the interpretation cannot hold. Sundevall

* conjectures αἴξ to be one of the smaller Geese (? Anser leucopsis), and to be derived from the goat-like cry. Perhaps as αἰγοκέφαλος suggests the Horned Owl, so αἴξ here suggests the Horned Grebe, Podiceps ‘auritus, Lath., a common bird in Greece in winter.

AI’PIOAKO’S. Vide 5. vv. αἴσακος, ἐρίθακος.

AI"SAKOX, A very doubtful word. καλεῖται δὲ καὶ τὸ ζῷον ὁ αἰριθακὸς αἴσακος, Etym. M. Cf. Serv. in Aen. iv. 254, v. 128.

Αἰ ΣΑ'ΛΩΝ (αἰσάρων, Hesych.). A sort of Hawk, traditionally identified with the Merlin, Falco aesalon, L. (Gesner, &c.).

Arist. H. A. ix. 36, 620 τῶν δὲ ἱεράκων δεύτερος [τῇ κρατίᾳ]. Ib. ix. 1, 609 Ὁ alyumid πολέμιος" ἀλώπεκι πολέμιος καὶ κόρακι. Ael. H. A. ii. 51 μάχεται δ᾽ ὁ κόραξ καὶ ὄρνιθι ἰσχυρῷ τῷ Kad. αἰσάλωνι, καὶ ὅταν θεάσηται ἀλώπεκι μαχόμενον, τιμωρεῖται. Cf. Antig. Η. Μ. 59 (64). Plin. N. H. x. (74) 95 Aesalon vocatur parva avis, ova corvi frangens, cuius pulli infestantur a vulpibus. Invicem haec catulos eius ipsam- que vellit: quod ubi viderunt corvi, contra auxiliantur velut adversus communem hostem. (Some editors read aesalona for epileum, Plin. N. H. x. 9.)

"AKAAANOI’S: εἶδος ὀρνέου μικροῦ, Suid. Vide s.vv. ἀκανθίς, ἀκανθυλλίς. Ar. Pax 1078 ἡ κώδων ἀκαλανθὶς (Schol. λαλὸν γὰρ τὸ ζῴον) ἐπειγομένη τυφλὰ τίκτει (cf. Paroemiogr. ed. Gaisf., Ρ. 69). Associated with Artemis, Ar. Av. 871. One of the nine Emathidae, daughters of Pieros, was metamorphosed into the bird ἀκαλανθίς, Nicander ap. Anton. Lib. Met. ix.

°AKANOI’S. A small bird, usually identified with the Linnet, /7rzngzlla cannabina, L., or the Goldfinch, J’. carduelis, L., on the ground of the more than doubtful derivation from ἄκανθα. The description

AlOYIA—AKMQN 1g

ΑΚΑΝΘΙΣ (continued). is in the main mythical: cf. ἄνθος. Mod. Gk. σκαθί, the Siskin, is perhaps akin (Bikélas).

Arist. H. A. viii. 3, 5092 Ὁ ὄρνις ἀκανθοφάγος" ἐπὶ ἀκανθῶν νέμεται. Ib. ix. I ὄνῳ καὶ ἄνθῳ καὶ αἰγίθῳ πολέμιος [cf. Antig. Hist. Mirab. 106 (114), Plin. x. 74 (95)|, ix. 17 κακόβιος καὶ κακόχροος, φωνὴν μέντοι λιγυρὰν ἔχουσα. Agath. xxv. 5 in Gk. Anthol. iv. p. 13 λιγυρὸν βομβεῦσιν ἀκανθίδες. Theocr. 7. 141: the Scholia in Theocr. make ἀκανθίς synonymous with ἀκανθυλλίς and ποικιλίς. Virg. Georg. iii. 338 littoraque halcyonem resonant, et acanthida [a/. acalanthida] dumi; cf. Serv. in Virg. alii lusciniam esse volunt, alii vero carduelem, quae spinis et carduis pascitur.

In Anton. Lib. Met. vii, the daughter of Autonous and Hippo- damea is called ᾿Ακανθίς and ᾿Ακανθυλλίς indifferently ; note also that her mother was metamorphosed into kopvddés. Hesych. and Aelian have also ἄκανθος. (Cf. Anton. Lib.1.c.) Vide s. v. αἴγιθος.

*AKANOYAAI’S (in some MSS. ἀκανθαλίς). Probably the Goldfinch, Fringilla carduelis, L. | Arist. H. A. viii. 3, 593 τὸ μέγεθος ὅσον κνιπολόγος. Ib. ix. 13, 616 τεχνι- κῶς δὲ καὶ ἡ τῆς ἀκανθυλλίδος ἔχει νεοττιά᾽ πέπλεκται yap ὥσπερ σφαῖρα λινῆ, ἔχουσα τὴν εἴσδυσιν μικράν : cf. Plin. x. 33 (50). Is hostile to κορυδαλός, Ael. iv. 5, Phile, De An. Pr. 683. Mentioned also Eubul. fr. iii. 268, ap. Athen. ii. p. 65, Plut. ii. 537 B, and by Hesych. as στρουθοῦ γένος. The description in Arist. H. A. ix. 13 has suggested to scientific com- mentators (Sundevall, p. 116, &c.) the nest of the Long-tailed or Pendu- line Tits, Aegithalus caudatus or pendulinus (cf. αἰγίθαλος) or Bearded Tit, Calamophilus biarmicus ; but the neat round nest of the Goldfinch would suit the description well enough. The alternative form ἀκανθαλίς is evidently identical with ἀκαλανθίς, and so supports the identity of the bird with ἀκανθίς, while its identity with ποικιλίς, also asserted by the Schol. in Theocr., is strengthened by the statements of hostility to κορυδαλός in the case of both these birds. The latter statement is, of course, fabulous or mystical. In identifying ἀκανθυλλίς with the Gold- finch, I only mean that such an identification was probably adopted by Aristotle: what ἀκανθυλλίς, ἄνθος, &c. originally meant is unknown. See also αἰγίθαλος, ἄνθος.

"A[K]KAAANZI’P’ ἀκανθυλλίς, παρὰ Λάκωσιν, Hesych. [On various read- ings cf. Valkenaer, Adon. p. 278; Ahr. Dor. ii. 69.]

"AKMQN: γένος ἀετοῦ, Hesych. Cf. Opp. Cyneg. iii. 326, where, though ἄκμονες are cited as wolves, the description closely resembles that of the mystical eagles in Aesch. Ag. 111-120. C2

20 A GLOSSARY OF GREEK BIRDS

"AKYAEH’: ἀετός, Hesych. Also ᾿ἀκυλάς, Eustath. ad Dionys. Perieg. 381. Perhaps akin to aguzla; cf. Umbrian (Tab. Eugub.), angla s. ankla.

*AAEKTPYQ’N. Also ἀλέκτωρ (Batr. 191, Simon. 81, Theocr. vii. 122, Aesch. Ag. 1671, Eum. 861, &c. ἀλέκτωρ seems thus to have been an old form, retained in tragedy; cf. Rutherford, New Phryn. Ρ. 307).

Fem. ἀλεκτορίς : Com. ἀλεκτρύαινα (Ar. Nub. 666, 851, &c.) and ἡ ἀλεκτρυών (Ar. Nub. 663, Fr. 237, &c.). Cf. Hesych. ἀλεκτρυόνες" κοινῶς οἱ παλαιοὶ καὶ τὰς θηλείας ὄρνεις οὕτως ἐκάλουν : Phrynich. ccvii ἀλεκτορὶς εὑρίσκεται ἐν τραγῳδίᾳ που καὶ κωμῳδίᾳ, λέγε δὲ ἀλεκτρυὼν καὶ ἐπὶ θήλεος καὶ ἐπὶ ἄρρενος ὡς οἱ παλαιοί: Ar. ΝΡ. 662 τήν τε θήλειαν καλεῖς ἀλεκ- τρυόνα κατὰ ταὐτὸ καὶ τὸν ἄρρενα. Dim. ἀλεκτοριδεύς, a chicken, Ael. vii. 47; also ἀλεκτορίσκος, ἃ cockerel, Babr. v. 1, xcvii. 9, Cxxiv. 12. Connected with O. P. halak, the sun, cf. ἀλκυών. For false etymology d, λέκτρον, see below.

The Common or Domestic Fowl, Gallus gallinaceus, L. Often mentioned simply as ὄρνις, a ‘fowl’ [especially a hen, Athen. ix. 373 ἀλλὰ μὲν καὶ ὄρνιθας Kal ὀρνίθια νῦν μόνον ἡ συνήθεια καλεῖ τὰς θηλείας], cf. ὄρνις ἐνοίκιος, Aesch. Eum. 866 ; ὄρνις καθοικίς, Nic. Ther. 558 ; κατοικάς, Id. Alex. 60, 535; κατοικίδιος, Geopon. i. 3. 8; ὥρνιθες οἱ αὔλειαι, Herondas vi. 101; ὄρνις συνέστιος, Opp. Cyneg. iii. 118; τιθὰς ὄρνις, Alpheus Mityl. in Gk. Anth., ii. p. 118, cf. Arat. Progn. 960 (228),

- &e., ὅς,

Early references.—Theogn. Scut. 861 ἑσπερίη τ᾽ ἔξειμι, καὶ ὀρθρίη αὖτις ἔσειμι, μος ἀλεκτρυόνων φθόγγος ἐγειρομένων. Simon. fr. 80 B (Athen. ix. 374 D) ἁμερόφων᾽ ἀλέκτωρ. Pind. Ol. xii. 20 ἐνδομάχης ἅτ᾽ ἀλέκτωρ. Epicharm. Com. Syr. (ap. Athen. I.c.) fr. 96 (Ahr. Dial. Dor.) dea χανὸς κ᾿ ἀλεκτορίδων πετεηνῶν. Batrachom. 191 ἕως ἐβόησεν ἀλέκτωρ. For many fragments, see Athen. l.c.

Description.—Arist. H. A. v. 13, 544, De Part. ii. 657 b, De Gen. iii. 749 Ὁ, described as γένος" ἥμερον, ἐπίγειον, κονιστικόν, βαρύ, οὐ πτητικόν, οὐκ ὀξυωπόν, σχιζόπτερον, ἀφροδισιαστικόν, &c. H. A. ii. 17, 508b, 509 πρό- λοβον ἔχουσι πρὸ τῆς κοιλίας" ἀποφυάδας ἔχουσι.

Comb and spurs. Ar. Av. 487, 1366, Arist. Η. Α. ii, 12, 504 Ὁ ἔνια τῶν ὀρνέων λόφον ἔχουσι, τὰ μὲν αὐτῶν τῶν πτερῶν ἐπανεστηκότα, ὁ δ᾽ ἀλεκτρυὼν μόνος ἴδιον" οὔτε γὰρ σάρξ ἐστιν οὔτε πόρρω σαρκὸς τὴν φύσιν. Ib. ix. 49, 50 κάλλαιον, πλῆκτρα (Hesych. has also πλακτήρ and κόπιες, the spurs). κάλλαια, distinguished from λόφος, the ‘ wattles,’ Ael. xi. 26, Ar. Eq. 497, cf. Schol. κάλλαια δὲ rods πώγωνας τῶν ἀλεκτρυόνων : in ΑΕ]. xv. I, a fish- hook dressed with two feathers ὑπὸ τοῖς καλλέοις suggests the ‘ hackles.’ With ep. φοινικόλοφος, Theocr. xxii. 72, Geop. xiv. 16. 2.

ΑΚΥΛΕΗΣ---ΑΛΕΚΤΡΥΩΝ 21

AAEKTPYOQN (continued). Compared in size with φάσσα, Arist. fr. 271, 1527; with ἐλεός, H. A. viii. 3. 592 b; with the largest of the Woodpeckers, H. A. ix. 9, 614b; with ἀσκαλώπας, H. A. ix. 26, 617 Ὁ.

Reproduction.— Arist. H. A. v. 2, 509 Ὁ συγκαθείσης τῆς θηλείας ἐπὶ τὴν γῆν ἐπιβαίνει τὸ ἄρρεν : cf. ib. x. 6, 6370. Ib. vi. 9, 564 Ὁ ὄρχεις. Ib. vi. 1, 558 Ὁ ὀχεύεται καὶ τίκτει ὅλον τὸν ἐνιαυτὸν ἔξω δύο μηνῶν τῶν ἐν τῷ χειμῶνι τροπικῶν (cf. H. A. v. 13, 544, De Gen. ili. 1, 749 b, Plin. x. 74). τίκτουσι δὲ καὶ οἰκογενεῖς ἔνιαι Sis τῆς ἡμέρας" ἤδη δέ τινες λίαν πολυτοκήσασαι ἀπέθανον διὰ ταχέων. H.A. vi. 2, 560b αἱ νεοττίδες πρῶτον τίκτουσιν εὐθὺς ἀρχομένου τοῦ ἔαρος, καὶ πλείω τίκτουσιν ἢ αἱ πρεσβύτεραι' ἐλάττω δὲ τῷ μεγέθει τὰ ἐκ τῶν νεωτέρων. Ib. συνίσταται δὲ τὸ τῆς ἀλεκτορίδος φὸν μετὰ τὴν ὀχείαν καὶ τελειοῦται ἐν δέχ᾽ ἡμέραις. Ib. 560a ἐν ὀκτωκαίδεκα ἡμέραις ἐν τῷ θέρει ἐκλέπουσιν, ἐν δὲ τῷ χειμῶνι ἐνίοτ᾽ ἐν πέντε καὶ εἴκοσιν.

Plut. Q. Conv. vii. 2 (Mor. 853. 15) ἀλεκτορίδων, ὅταν τέκωσι, περικαρ-- φισμός, cf. Plin. x. 41 (57).

The structure and development of the egg, H. A. vi. 3. @a μαλακά, ὑπηνέμια, κυνόσουρα; οὔρια, ἢ ζεφύρια, H. A. vi. 2, 559, De Gen. iii. 1, 751; Plin. x. 60 (80); Columella, vi. 27 ; cf. Erasmus ad Prov. ὑπηνέμια τίκτει. @a δίδυμα, H. A. vi. 3, 562. On crosses between fowl and partridge, De Gen. ii. 7, 749 b. How Pea-hen’s eggs are put under a sitting hen, H. A. vi. 9, 564b. How the hen takes the chicks under her wing, H. A. ix. 8, 613b; cf. Alpheus Mityl. xii, in Gk. Anthol. ii. p. 118 χει- μερίοις νιφάδεσσι παλυνομένα τιθὰς ὄρνις, τέκνοις εὐναίας ἀμφέχεε πτέρυγας : Eurip. H. Fur. 71 ots ὑπὸ πτεροῖς σώζω νεοσσοὺς ὄρνις ὡς ὑφειμένη : see also Plutarch, De Philost. (Mor. 599. 4); Opp. Cyneg. iii. 119. How a cock sometimes, after the hen’s death, rears the brood, and ceases to crow, H. A. ix. 49, 631b, Plin. x. (55) 76. H.A. ix. 8, 614 ἐν τοῖς ἱεροῖς, ὅπου ἄνευ θηλειῶν ἀνάκεινται [as to this day on Mount Athos], τὸν ἀνατιθέ- μενον πάντες εὐλόγως ὀχεύουσιν. Cf. Plut. Brut. Anim. Nat. vii (Mor. 1212. 30) ἀλεκτρυὼν δ᾽ ἀλεκτρυόνος ἐπιβαίνων, θηλείας μὴ παρούσης, κατα- πίμπραται ζωός.

On eggs in medicine, Diosc. ii. 44, Galen. De Fac. Simp. Med., Plin. xxix. (3) 11, &c. The longer eggs produce male birds, and are the better to eat, Hor. Sat. ii. 4.12, Plin. x. 74 (52).

On artificial incubation in Egypt, Arist. H. A. vi. 2, 559b, Diod. Sic. i. 74. Geopon. xiv. 8.1. On capons, Arist. H. A. ix. 49, 631 b; cf. Plin. x. (21) 24, ἅς. Varro, R. R. iii. 9, &c. On the whole management of fowls, Geopon. xiv. 7-17.

Πότερον ἡ ὄρνις πρότερον ἢ τὸ ὠὸν ἐγένετο, Plut. Q. Conv. iii (Mor. 770. 13).

The Crowing Cock.—Among innumerable poetic and other references, cf. Theogn., Simonid., Batrachom., supra. Cratin. ap. Athen. 374 Ὁ ὥσπερ ὁ Περσικὸς [cf. Ar. Av. 277, 485, 708, &c.: v. also Suidas] ὥρων

22 A GLOSSARY OF GREEK BIRDS

AAEKTPYQN (continued).

πᾶσαν καναχῶν ὁλόφωνος, ᾿Αλέκτωρ.---εἴρηται δ᾽ οὕτως ἐπειδὴ καὶ ἐκ τοῦ λέκτρου ἡμᾶς διεγείρει. Theocr. xxiv. 63 ὄρνιθες τρίτον ἄρτι τὸν ἔσχατον ὄρθρον ἄειδον. Soph. El. 18 ὡς ἡμὶν ἤδη λαμπρὸν ἡλίου σέλας ἑῴα κινεῖ φθέγματ᾽ ὀρνίθων σαφῆ: fr. 900 κοκκοβόας ὄρνις: cf. ep. ὀρθροβάόας, Alexarch. ap. Athen. 98 E. Diph. iv. 421 (Mein.) ὀρθριοκύκκυξ [Zect. dub.| ἀλεκτρυών. Probably alluded to also Soph. Anten. 2, fr. 141 (Ath. ix. 373 D) ὄρνιθα καὶ κήρυκα καὶ διάκονον. Plat. Symp. 223 C ἀλεκτρυόνων ἀδόντων, at Cock-crow. Cf. Alciphr. i. 39. 20, Aristaenet. i. 24 εἰς ἀλεκτρυόνων ὠδάς : Ar. Nub. 4, Juv. ix. 107, &c. Plut. ap. Eust. Od. p. 1479, 47 σὲ δὲ κοκκύζων ὄρθρι᾽ ἀλέκτωρ προκαλεῖται. Antip. Thess. v, in Gk. Anthol. ii. p. 96 πάλαι δ᾽ dos ᾿Αλέκτωρ, κηρύσσων φθονερὴν "Hptyeveray ἄγει. ὀρνίθων ἔρροις φθονερώτατος, κ. τ. λ.: cf. Ar. Vesp. 815, Anyt. xi, in Gk. Anthol. i. p. 132, Virg. Aen. viii. 456, &c. Arist. De Acoust. 800b τοὺς τραχήλους ἔχοντες μακροὺς βιαίως φθέγγονται. Ael. N. A. iv. 29 ὁ ἀλεκτρυὼν τῆς σελήνης ἀνισχούσης ἐνθουσιᾷ φασι καὶ σκιρτᾷ. ἥλιος δὲ ἀνίσχων οὐκ ἄν ποτε αὐτὸν διαλάθοι, ὠδικώτατος δὲ ἑαυτοῦ ἐστι τηνικάδε. Cf. Arist. H. A. iv. 9, 536. Lucian, Gallus, &c. With ep. ὡρόμαντις, Babr. cxxiv. II.

κοκκύζειν, to crow, Cratin. ii. 186, Diph. iv. 407 (Mein.), Theocr. vii. 48, 124, &c. κακκάζειν, to cackle, Hesych., &c.

Why the Cock crows: by an affinity for the sun, or rejoicing in heat and light, Heliodor. i. 18. See also Schol. Ar. Av. 830, Cic. De Div. ii. 26. According to Theophrastus (Ael. iii. 38) in moist localities Cocks don’t crow. Paus. v. 25. 9, on the shield of Idomeneus, as a descendant of Helios, ἡλίου δὲ ἱερόν φασιν εἶναι τὸν ὄρνιθα καὶ ἀγγέλλειν ἀνιέναι μέλλοντος τοῦ ἡλίου. See also Schol. Diog. L. viii. 34, Plaut. M. GI. iii. 1. 96, Mart. xiv. 223, Isidor. De N. R. c. 3, &c., &c.

How to prevent Cocks crowing, by means of a collar of sarmentum wood, Plin. xxiv. 25.

On hearing a Cock crow, or an ass bray, it is a matter of common prudence to spit, Joh. Chrysost. in comm. ep. S. P. ad Ephes. iv. 12 (vol. xi. p. 93, Montef.): this reference to the ass is used to explain ὄνον ὄρνιν in Ar. Av. 721, by Haupt, Inaug. Diss., Berlin, 1864.

On Fighting Cocks, Aesch. Eum. 866 ; Plato, Legg. vii. 789; Theocr. xxii. 72; cf. Opp. Cyneg. ii. 189; cf. Schol. in Ar. Eq. 494, Ach. 165 ὅταν eis μάχην συμβάλλωσιν τοὺς ἀλεκτρυόνας, σκόροδα διδόασιν αὐτοῖς : Lucian, Anarch. 37 (2. 918), &c. (See also Xen. Symp. iv. 9, and cf. φυσιγγόομαι, from φύσιγξ, garlic. The annual cock-fight at Athens, instituted by Themistocles, Ael. V. H. ii. 28 ἀλεκτρυόνας ἀγωνίζεσθαι δημοσίᾳ ἐν τῷ θεάτρῳ μιᾷ ἡμέρᾳ τοῦ ἔτους : cf. J. E. Harrison, Myth. of Anc. Athens, p. 278; also at Pergamus, Plin. x. 21 (25). The cock- fight was depicted on the High-priest’s chair in the Dionysiac theatre (Boetticher, Harrison, &c.) ; represented also in the Festival Calendar

AAEKTPYQN 23

AAEKTPYQN (continued),

of Panagia Gorgopiko at Athens, as taking place in the month Poseideon, about the end of December (Boetticher, Philologus, xxii. p. 397, 1865). As an attribute of January, on a Calendar of the time of Constantius ; Graevii Thes. Ant. Rom. viii. 96, Creuzer, Symb. iii. 616. Ael. N. A. iv. 29 μάχῃ δὲ ἀλεκτρυὼν καὶ τῇ πρὸς ἄλλον ἡττηθεὶς ἀγωνίᾳ οὐκ ἂν ἄσειε" τὸ γάρ τοι φρόνημα αὐτῷ κατέσταλται, καὶ καταδύεταί γε ὑπὸ τῆς αἰδοῦς. κρατήσας δὲ γαῦρός ἐστι, καὶ ὑψαυχενεῖ, καὶ κυδρουμένῳ ἔοικε. Cf. Proverb, Galli victi silent, canunt victores, Cic. De Divin. ii. 26; cf. Ar. Av. 70 and Schol. φυσικὸν τοῦτο ἐν ταῖς συμβολαῖς τῶν ἀλεκτρυόνων τοὺς ἡττηθέντας ἕπεσθαι τοῖς νενικηκόσι : cf. Theocr. xxii. 71. On spurs for fighting- cocks, πλῆκτρα, κέντρα, cf. Ar. Av. 760, and Schol. The table with raised edges, τηλία, on which Cocks or Quails were pitted against one another (still used in the East), Aeschin. viii. 221, Alciphr. iii. 53, Poll. ix. 108 ; also πίναξ, Plut. Mor. 65c. It was a matter of duty and of education to witness the cock-fights, ὡς μὴ ἀγεννέστεροι καὶ ἀτολμότεροι φαίνοιντο τῶν ἀλεκτρυόνων μηδὲ προαπαγορεύοιεν ὑπὸ τραυμάτων ἢ καμάτων ἤ του ἄλλου δυσχεροῦς, Lucian, De Gymn. 37. See 8150 8. vv. ὄρτυξ, στυφο- κόμπος.

On the marks of courage, Arist. Physiogn. 2, 806b; Plin. x. (56) 77 ; Geopon. xiv. 16.

The fighting-breed of Tanagra, Pausan. ix. 22. 4 (vide infra).

How the Cock fights his own father, Ar. Nub. 1427, &c., cf. Av. 758, 1364.

How a hen that has defeated the Cock in combat, crows and assumes the plumage of the male, Arist. H. A. ix. 49, 631 b, cf. Ael. v.5; Terent. Phorm. iv. 4. 30 gallina cecinit. On wide-spread superstitions con- nected with the Crowing Hen, vide Hopf, Thierorakel, pp. 164, 165.

On the pugnacity of the Cock, cf. also Pind. Ol. xii. 20. Aesch. Agam. 1671 κόμπασον θαρσῶν, ἀλέκτωρ ὥστε θηλείας πέλας. Cf. Ar. Av. 835 "Apews νεοττός. See also Lucian, Gallus, &c.

Placed as a symbol of battle on the head of Athene’s statue in the Acropolis at Elis, Pausan. vi. 26. 23.

Varieties and Breeds.—Adrian Fowls, Arist. H. A. vi. 1, 558 Ὁ μικραὶ τὸ μέγεθος, τίκτουσι δ᾽ av’ ἑκάστην ἡμέραν" εἰσὶ δὲ χαλεπαί, καὶ κτείνουσι τοὺς νεοττοὺς πολλάκις" χρώματα δὲ παντοδαπὰ ἔχουσιν. Cf. De Gen. iii. 6, Chrysipp. ap. Athen. vii. 285 E, Plin. x. 75 (53), Hecat. fr. 58, ap. Steph. Byz. .

Illyrian Fowls, that lay twice or thrice a day, Arist. De Mirab. 128, 842b; cf. H. A. vi. 1, 558 Ὁ,

At Tanagra, Paus. ix. 22. 4, were two breeds, of re μάχιμοι, καὶ οἱ κόσσυφοι καλούμενοι. Cf. Babr. Fab. 5 ἀλεκτορίσκων ἦν μάχη Tavaypaior, ois φασιν εἶναι θυμὸν ὥσπερ ἀνθρώποις. See also Lucian, Gallus, on the metempsychosis of Pythagoras, ἀντὶ Σαμίου Tavaypaios. Cf. κολοίφρυξ.

24 A GLOSSARY OF GREEK BIRDS

AAEKTPYQN (continued).

The Egyptian breed of Μονόσιροι, ἐξ ὧν of μάχιμοι ἀλεκτρυόνες γεννῶνται, and on their exemplary patience as sitters, Geopon. xiv. 7. 30.

A silent breed at Nibas, near Thessalonica, Ael. xv. 20.

On the breeds of fowls, ρα tanagrict, medici, chalcidict, &c., see also Varro, De R.R. iii. 9. 3; Colum. viii. 27 and 31; Plin. x. (21) 24, (56) 77.

Chrysipp. ap. Athen. ix. 373 A καθάπερ τινὲς τὰς λευκὰς ὄρνιθας τῶν μελαινῶν ἡδίους εἶναι μᾶλλον.

The fatted fowls of the Delians, and Roman laws and practices regarding the same; Plin. x. 50, cf. Columella viii. 2, Varro iii. 9, Cic. Academ. iv.

The large fowls of Ctesias, fr. 57. 3, Ael. xvi. 2, were Impeyan Pheasants ; cf. Cuvier in Grandsaigne’s Pliny, vii. p. 409, and Yule’s Marco Polo, i. p. 242.

Myth and Legend.—Pythag. ap. Iambl. Adhort. xxi.17 ἀλεκτρυόνα τρέφε μέν, μὴ Ove δέ" μήνῃ γὰρ καὶ ἡλίῳ καθιέρωται. Cf. Iambl. V. Pyth. xxviii. 147, 150, &c.

A white Cock sacred to the Moon, Pythag. ap. Diog. L. viii. 8. 19, Jambl. V. Pyth. xviii. 84: to the Sun, Suid. s. v. Πυθαγόρα τὰ σύμβολα.

A white or yellow Cock sacrificed to Anubis, Plut. de Is. Ix.

The Cock sacred to Athene, Paus. vi. 26. To Hermes, Lucian, Gallus (cf. Montfaucon, i. pl. Ixviii, xxi, Graev. Thes. A. R. v. 718 A, ἄς.) ; cf. Plut. Conv. Disp. iii. 6. p. 666 ὁ δὲ ὄρθρος πρὸς τὴν ἐργάνην ᾿Αθηνᾶν καὶ τὸν ἀγοραῖον “Ἑρμῆν ἐπανίστησ. To Latona, Ael. iv. 29. Sacrificed to Mars, Plut. Inst. Lacon. (Mor. 238F.). Sacred to Demeter, and therefore not eaten at Eleusis, nor by the initiates of Mithra; Porphyr. De Abst. iv. 16. Sacrificed to Nephthys and Osiris on the 13th of Boedromion, and to Hercules and Thios on the 29th of Munychion, C. I. G. 523, Marm. Oxon. ii. 21, pp. 15, 17.

Dedicated to Aesculapius, Plat. Phaed. 118. See also Artemid. v. 9 ἠύξατό τις τῷ ᾿Ασκληπιῷ, εἰ διὰ τοῦ ἔτους ἄνοσος ἔλθοι, θύσειν αὐτῷ ἀλεκ- τρυόνα : also Porphyr. Vit. Pythag. 36, Herondas, Ascl. iv. 12. On the fowl in medicine, Nic. Ther. 557, Cels. v. 27, Diosc. Ther. 19 and 27, Galen and Pliny assim.

Sacrificed to the Household gods, Juv. xiii. 233 Laribus cristam promittere galli; cf. ibid. xii. 96.

The Cuthic deity Nergal (2 Kings, xvii. 30) is said to have been represented as a Cock: for which reason Rabbinical writers, according to Gesenius, connect the name with Syaonn, tharnegol, a Cock, which word old-fashioned etymologists found hid in Zanagra.

An image dedicated to the Twin Brethren, Callim. xxiv, in Gk. Anthol. i. p. 218; cf. Pausan. vi. 26.

How fowls were kept in the temples of Hercules and Hebe, ἐν τῇ

ΑΛΕΚΤΡΥΩΝ 25

ΑΛΕΚΤΡΥΩΝ (continued). ι, Εὐρώπῃ, Mnaseas ap. Ael. xvii. 46 αἱ μὲν οὖν ἀλεκτορίδες ἐν τῷ τῆς Ἥβης νέμονται νεῷ, οἱ δὲ ἐν Ηρακλέους οἱ τῶνδε γαμέται : cf. Plut. ii. 696 E, Paus. ii. 148.

Ael. N. A. ii. 30, how ἃ new-purchased cock, if carried thrice round the table, does not seek thereafter to escape. Ib. iii. 31, how the lion fears the cock, and how the latter frightens the basilisk to death: for which reason travellers in Libya take a cock along with them. Cf. ibid. vi. 22 ἔχθιστα δὲ τῷ μὲν λέοντι πῦρ καὶ ἀλεκτρυών : Aes. Fab. 323; Plut. De Inv. iv (Mor. 650, 5), Sol. Anim. xxxii (Mor. 1201, 23). Hence also the use of a Cock to destroy the Lion-weed, ἡ λεόν- τειος πόα--ὀροβάγχη, Geopon. ii. 42. 3. A confusion is possibly indicated here with the Galli, priests of Cybele; according to Varro, De R. R. c. 20 (Nonius, 5. v. mansuetum), when the Galli saw a lion, ¢ympanzs ... fecerunt mansuetum: for other important references see Mayor’s note to Juv. viii. 176. Note further that a mystical name for the Sun was λέων, and that those who participated in the rites of Mithra were called Lions; Porphyr. De Abst. iv. 16. Niclas, the learned editor of the Geoponica (ed. 1781), and certain other historians quoted by him, finding that a lion in Bavaria evinced no terror at the sight of a Cock, but killed and ate the bird, still remained faithful to the old tradition, asserting that that lion’s spirit must have been broken by captivity : scimus quam vim habeat consuetudo ; cum diu in galli vicinia detentus esset, quid mirum, si eum ferre didicerit, &c. !

Paus. 11. 34. 2; at Methana (Troezene) a Cock with white wings was torn in two by two men as a charm to protect the vines from the wind Ai, cf. J. G. Frazer, Folk-lore, i. 163, 1890. See on Sacrifices of the Cock, Sir J. G. Dalyell’s Darker Superstitions of Scotland, 1835; Sir S. Baker, Nile Sources, pp. 327, 335, &c., &c.

On ἀλεκτρυομαντεία, see Lucian’s Gallus, De Dea Syr. xlviii, Cic. De Div. ii, Plin. x. (21) 24; cf. Mém. Acad. Inscr. vii. 23, xii. 49; Hopf, Thierorakel, pp. 161-163.

How some cannot abide a cock or a hen, Plut. fr. viii. lo (12. 23).

The Cock as a weather-prophet, Ael. vii. 7, Plut. Mor. 129A, Theophr. De Sign. 1.17, Arat. Progn. 960 (228), Geopon. i. 3, 8.

How the flesh of a fowl absorbs molten gold, Plin. xxix. 25.

Is hostile to drrayds, Ael. vi. 45.

Proverb and Fable.

ἀλεκτρυόνος κοιλίαν ἔχειν, Ar. Vesp. 794 (i.e. the stomach of an ostrich, to swallow pebbles), cf. Suid.

ἀλέκτωρ πίνει καὶ οὐκ οὐρεῖ, Suid. q.v.

λήθουσι γάρ τοι κἀνέμων διέξοδοι θήλειαν ὄρνιν, πλὴν ὅταν τόκος παρῇ,

Soph. fr. 424.

26 A GLOSSARY OF GREEK BIRDS

AAEKTPYQN (continued).

κοινὸς ᾿Αθηναίων ἀλέκτωρ, descriptive of a bombastic talker, Demadas ap. Athen. iii. 99 D.

ἔπτηξ᾽ ἀλέκτωρ δοῦλον ws κλίνας πτερόν, Phrynichus ap. Plut. Amator. xvili (Mor. 762 F); whence Ar. Vesp. 1490 πτήσσει Φρύνιχος ὥς τις ἀλέκτωρ.

With metaphorical epithet διαυλοδρόμος, διὰ γὰρ τῆς αὐλῆς τρέχει, Artemid. iv. 24; cf. Ar. Av. 291.

Fable of the Eagle which carried off the Cock crowing over his victory, Aesop, Fab. 21. The Weasel and the argumentative Cock, ib. 14. The Cock and Thieves, ib. 195. The Cock and Dog, as wayfarers, ib. 225. The two Cocks and the Partridge, ib. 22. See als Babrius and Aesop fassim. ᾿

Fable of the Weasel and the Hen; ὡς δὴ κατ᾽ εὔνοιαν αὐτῆς νοσούσης, ὅπως ἔχει, ruvOavopevnv’ Καλῶς, εἶπεν, ἂν σὺ ἀποστῆς, Plut. De Frat.Am. xix.

How the plumage of the Cock outshines the raiment of Croesus in all his glory, φυσικῷ yap ἄνθει κεκόσμηται καὶ μυρίῳ καλλίονι, Solon ap. Diog. L. i. 2. 4.

Representations. — The oldest Coins with the Cock are those of Himera and Dardanus (Imhoof-Bl. and K. pl. v. 38-42) and of Carystus (B. M. C., Central Greece, p. 100, pl. xviii), all of the early fifth century. They recall the Indian Gad/us Sonneratii (cf. J. P. Six, in Imhoof-Bl. p. 35), or rather the Gallus ferrugineus or bankiva of Northern India. Cf. also Blyth’s note (Ibis, 1867, p. 157) on fowls sculptured on the Lycian marbles (c. 600 B.C.). See also Conze, Ann. de l’Inst., 1870, p. 280, on a Cock represented on an ancient relief of Dionysus and Semele (?), B.C. 580-540. In regard to Himera, it is noteworthy that Pindar’s twelfth Olympian Ode, in which the Cock is mentioned, was addressed to Ergoteles, an inhabitant of Himera (cf. Buckton, N. and Q. (4) ili. 131).

The Cock with the Lion is early and frequent on coins of Asia Minor: with Athena on coins of Leucas, Corinth, Dardanus; also on coins of Ithaca, Zacynthus, Argos, &c.

On a statue of Athene, Paus. vi. 26 (v. supra); on a statue of Apollo, to indicate sunrise, Plut. De Pyth. Orac. xii. 574 (Mor. 488. 30). On the shield of Idomeneus, Paus. v. 25 (v. supra).

See also s. vv. βρητός, ἠϊκανός, κίκκος, κολοίφρυξ, κόττος, κώκαλον, ματτύης, νέβραξ, ὀρτάλιχος, σέρκος, χαλκιδικός, ψήληξ.

“ΑΛΙΑΈΤΟΣ -. ἁλιαίετος. A Sea-eagle.

Arist. H. A. ix. 32, 619 ἔχουσιν αὐχένα τε μέγαν καὶ παχὺν καὶ πτερὰ

,ὔ > , \ , - ‘ ‘ , , » , , καμπύλα, οὐροπύγιον δὲ πλατύ᾽ οἰκοῦσι δὲ περὶ θάλατταν καὶ ἀκτάς, ἁρπάζοντες δὲ καὶ οὐ δυνάμενοι φέρειν πολλάκις καταφέρονται εἰς βυθόν. viii. 3, 593 Ὁ περὶ τὴν θάλατταν διατρίβει καὶ τὰ λιμναῖα κόπτει. [Here κόπτει seems

ΑΛΕΚΤΡΥΩΝ ---ΑΛΙΑΕΤΟΣ 27

ΑΛΙΑΕΤΟΣ (continued).

meaningless and may be an interpolation; cf. the next reference.| ix. 34, 620 ὀξυωπέστατος μέν ἐστι, καὶ τὰ τέκνα ἀναγκάζει ἔτι ψιλὰ ὄντα πρὸς τὸν ἥλιον βλέπειν, καὶ τὸν μὴ βουλόμενον κόπτει καὶ στρέφει, καὶ ὁποτέρου ἂν ἔμπροσθεν οἱ ὀφθαλμοὶ δακρύσωσιν, τοῦτον ἀποκτείνει, τὸν δ᾽ ἕτερον ἐκτρέφει. [The same story, s.v. αἐτός, in Ael. H. A. ii. 26, also Plin. N. H. x. 3, and in Gesner, &c.] ᾧῇ θηρεύων τοὺς περὶ τὴν θάλατταν ὄρνιθας, κιτιλ. Arist. De Mirab. 60, 835 ἐκ τοῦ ζεύγους τῶν ἀετῶν θάτερον τῶν ἐγγόνων ἁλιάετος γίνεται παραλλάξ, &c., cf. Dion. De Av. ii. 1. Men- tioned also Ar. Av. 891, Eur. fr. 637 ὁρῶ δ᾽ ἐπ᾽ ἀκταῖς νομάδα κυματοφθόρον ἁλιάετον : Opp. Hal. i. 425 xparepoi θ᾽ ἁλιαίετοι ἁρπακτῆρες, &c.

See also Nonn. Dion. xlii. 531, where ἁλιάετος, associated with Poseidon, seizes a dove from the clutches of κίρκος, φειδομένοις ὀνύχεσσι μετάρσιον ὄρνιν ἀείρων. Cf. Sil. Ital. Punic. iv. 105. Ἶ

A good omen to fishermen, Dion. De Avib. ii. 1.

On the fabled metamorphosis of Nisus or Pandareus see Ovid, Met. Viii. 146, xii. 560; Boios ap. Anton. Lib. c. xi; Hygin. Fab. 98; Virg.(?) Ciris 536, and Keller, op.c. p. 259.

Arist. H. A. ix. 32, 619 is apparently descriptive of the Osprey, Pandion Haliaétus, with which bird ἁλιάετος is commonly identified by mediaeval and modern commentators; but the description of the chase after sea-birds (ix. 620) applies rather to Agutla naevia, or Hal. albictlla (Sundevall). A Sea-eagle is very frequently alluded to under the generic name ἀετός, e.g. Pind. N. v. 21 πέραν πόντοιο πάλλοντ᾽ αἰετοί: Soph. Oen. fr. 423, ap. Ar. Av. 1337 γενοίμαν αἰετὸς ὑψιπέτας, ὡς ἂν ποταθείην ὑπὲρ ἀτρυγέτου γλαυκᾶς ἐπ᾽ οἶδμα λίμνας : Theocr. xill. 24. -

An Eagle with a fish is frequent on coins, e.g. Acragas (Imhoof-Bl. and K. pl. iv. 31), Sinope (ibid. v. 11, 12), and many other towns especially in the Black Sea and Hellespont (Keller, op.c. p. 262).

In all the above references, as in most passages relating to the Eagle, a mystical and symbolic meaning outweighs the zoological. The poem of Ciris is of great importance for the understanding of the myth. It is noteworthy how many birds, or names associated with birds, occur, with more or less obscure significance, in this poem; to wit, Procne, the Daulian maids, Pandion, the Amser Ledae, Haliaetus or Nisus, and lastly Ciris. I accept the theory that we have here to do with an elaborate Sun and Moon myth. The golden or purple lock in Nisus’ hair (cui splendidus ostro Inter honoratos medio de vertice canos Crinis inhaerebat, Ov. Met. viii. 8, cf. Ciris 122, Apollod. ii. 4. 5), recalls, on the one hand, the Samson-legend (as we are expressly told by Tzetzes in Lyc. 648), and on the other, the crest of the solar ἔποψ or ~icus, both of which birds appear in the version of the legend given by Boios. The name Nisus is akin to mesher, nisr, an eagle (vide

28 A GLOSSARY OF GREEK BIRDS

ANIAETOX (continued).

S.v. ἀετός), and Nisus or “Adtderos plunges, like the setting Sun, into the sea. Ciris, Κεῖρις (with which I believe κείρυλος or κήρυλος to be connected), or Scylla is the Moon (cf. Porphyr. De Abst. iii. 17), which, as the watery goddess, appears in some forms of the legend as a fish. The last lines of the poem Ciris are of peculiar importance, where the mutual pursuit and flight of Haliaetus and Ciris are described, and com- pared with the alternate appearance and disappearance of the opposite constellations of Scorpio and Orion: Quacunque illa levem fugiens secat aethera pennis, Ecce inimicus atrox magno stridore per auras Insequitur Nisus: qua se fert Nisus ad auras, Illa levem fugiens raptim secat aethera pennis: it is the Moon in opposition, the Moon at the full, which (strictly speaking, at the sacred season of the equinox) sets and rises as the Sun rises and sets. Cf. also Cornutus, p. 72 L (teste Keller) κυνηγίᾳ δ᾽ ἔοικε καὶ τὸ μὴ διαλείπειν αὐτὴν ὁτὲ μὲν διώκουσαν τὸν ἥλιον ὁτὲ δὲ φεύγουσαν ... οὐχ ἑτέρα δ᾽ οὖσα αὐτῆς ἡ Ἑκάτη, &c. The full understanding of the stories of ἀηδών, Procne, Philomela, and the whole Tereus-legend, depends on the further elucidation of this myth. Were it not for the comparison drawn with Scorpio and Orion, we might be rather disposed to refer the description to the Moon in the last quarter, stationed in advance of and as it were in flight before the Sun. The same four lines occur in Virg. Georg. i. 406-409, where I venture to think they are out of place and keeping.

“AAIAIOAA’ τὸν κέπφον, ἢ θαλάττιον ὄρνιν... Hesych. (verb. dub.).

᾿ΑΛΙΠΟΡΦΥΡΙΣ. A bird, doubtless the Halcyon.

Ibyc. fr. 8 (13) ap. Athen. ix. 388 D, according to Hermann and Schneidewin. Others read λαθιπορφυρίδες, v. Bergk, P. Lyric. Gr. 11]. p. 239. Cf. Aleman 12 (26) ἁλιπόρφυρος εἴαρος ὄρνις (vide 5. v. κήρυλος), whence Tennyson ‘ The sea-blue bird of March’ (on which, see Whitley Stokes and others, Academy xxv. 1884; also Tennyson in Nature Notes, i. p. 93, il. p. 173, where the Laureate alters the epithet). I am not inclined to admit that ἁλιπόρφυρος means sea-db/ue, nor that it is anything so simple as a mere colour-epithet ; cf. ἁλιάετος.

"AAKYQ’N 5s. ἁλκυών. Also ἀλκυονίς (Ap. Rhod. i. 1085, Epigr. Gr. 205 &c.), and ἀλκίων, Hesych. Cretan αὐκυών, Hesych. On the aspirate, see Férstemann, Curt. Zeitschr. iii. 48. Not from ds: cf. Lat. a/c-edo.

Probably connected with O. P. Zalak or harac the Sun, and so akin to ἀλεκτρυών and ἤλεκτρον, also to Ἡρακλῆς and to many other proper names, e.g. Alc-inous.

The Haleyon, a symbolic or mystical bird, early identified with the Kingfisher, Alcedo ispida, L. The Kingfisher is called, in Mod.

ΑΛΙΑΕΤΟΣ---ΑΛΚΥΩΝ 29

AAKYQN (continued). Gk., ψαροφάγος, also (Heldr.) σαρδελοφάγος, μπιρμπίλι τῆς θαλάσσης, and (in Acarnania) βασιλοποῦλι. First mentioned in Simon. fr.12 (ap. Arist. H. A. v. 8, 542b, Poet. Lyr. Gr., Bergk p. 874, vide infra); Aleman 26 (12), ap. Antig. Mirab. 27 ; and Ibycus fr. 8 (13) ἀλκυόνες τανυσίπτεροι.

Description.—Arist. H. A. ix. 14, 616 ἡ δ᾽ ἀλκυών ἐστι μὲν od πολλῷ μείζων στρουθοῦ, τὸ δὲ χρῶμα καὶ κυανοῦν ἔχει Kal χλωρὸν καὶ ὑποπόρφυρον" μεμιγμένως δὲ τοιοῦτον τὸ σῶμα πᾶν καὶ αἱ πτέρυγες καὶ τὰ περὶ τὸν τράχηλον, οὐ χωρὶς ἕκαστον τῶν χρωμάτων" τὸ δὲ ῥύγχος ὑπόχλωρον μέν, μακρὸν δὲ καὶ λεπτόν, Vili. 3, 593 Ὁ τὸ τῶν ἀλκυόνων δὲ γένος πάρυδρόν ἐστιν" τυγχάνει δ᾽ αὐτῶν ὄντα δύο εἴδη. καὶ ἡ μὲν φθέγγεται, καθιζάνουσα ἐπὶ τῶν δονάκων, ἡ δ᾽ ἄφωνος" ἔστι δ᾽ αὕτη μείζων" τὸ δὲ νῶτον ἀμφότεραι κυανοῦν ἔχουσιν. [Cf. Plin. x. 47. Two species occur in Greece, A. (Cery/e) rudis, L., the Spotted Kingfisher (Mod. Gk. ἄσπρον ψαροφάγον, v. ἃ. Miihle), principally near the coast, and A. zsfida, the Common King- fisher. Sundevall points out that A. rudzs has not τὸ νῶτον κυανοῦν, and suggests A. smyrnensis, which does not now occur in Greece (Kriiper) but in Asia Minor. Neither of these birds can sing, any more than the common Kingfisher, and the attempt is hopeless to identify the second Aristotelian species with either. The whole matter is confused and mystical. |

On the ‘song’ of the Halcyon, cf. Tymnes ii (Gk. Anthol. i. p. 256) ὦ παρόμοιον ἁλκυόσιν τὸν σὸν φθόγγον ἰσωσάμενον : Pindar fr. 62 (34) ap. Schol. Apoll. Rhod. i. 1086 (ᾳ. ν.) εὐλόγως δὲ ὄσσαν εἶπε τὴν ἁλκυόνος φωνήν : cf. Dion. De Avib. ii. 7 τῶν ἀλκυόνων δ᾽ οὐκ ἂν εἴποι τις εἰς φωνὴν ὄρνεον ἥδιον. Its plaintive and melancholy note ; Eur. I. in T. 1089 ὄρνις, ἃ παρὰ πετρίνας, πόντου δειράδας, ἀλκυών, ἔλεγον οἶτον ἀείδεις : imitated Ar. Ran. 1309 ἀλκυόνες αἵ παρ᾽ ἀενάοις θαλάσσης κύμασι στωμύλλετε. Cf, Il. ix. 563 μήτηρ ᾿Αλκυόνος πολυπενθέος οἶτον ἔχουσα: Mosch. iii. 40 ᾿Αλκυόνος δ᾽ οὐ τόσσον ἐπ᾽ ἄλγεσιν ἴαχε Κῆυνξ. Opp. Halieut. i. 424 στονόεντά τε φῦλα ἁλκυόνων. Epigr. in Marm. Oxon. iii. p. 111 (ἸΧχὶ) μήτηρ δὲ ἡ δύστηνος ὀδύρεται οἷά τις ἄκταις ᾿Αλκυονίς, γοεροῖς δάκρυσι μυρόμενα. See also Lucian in Alcyone, Philostr. Imagg. 362 K, Plut. Utr. Anim., Ov. Met. xi, Trist. v. 1. 60, Her. xviii. 81, &c., &c.; cf. also Eumath. De Hysm. et H. L. x. p. 448 τὴν γλῶτταν ἀλκυόνες πολυ- πενθέστεραι, ἀηδόνες θρηνητικώτεραι, αὐτῆς Νιόβης μιμούμεναι τὸ πολύδακρυ, πρὸς θρῆνον ἐρίζουσαι. According to the Scholia in Ar. Aves, Hom. 1]. ix, Theocr. Id. vii ἐθρήνει τῶν φῶν αὐτῆς ἐν τῇ θαλάσσῃ κλωμένων.

How the females carry the old males on their backs, Ael. vii. 17; cf. Plut. Utr. Anim., Antig. Hist. Mirab. 27. Cf. also Alcman (ap. Antig. l.c.) Bare δή, βάλε κηρύλος εἴην, ὅς τ᾽ ἐπὶ κύματος ἄνθος ἅμ᾽ ἀλκυόνεσσι ποτῆται : imitated in Ar. Av. 251 ὧν τ᾽ ἐπὶ πόντιον οἶδμα θαλάσσης φῦλα per’ ἀλκυόνεσσι ποτᾶται.

30 A GLOSSARY OF GREEK BIRDS

AAKYQN (continued). Beloved of the Sea-nymphs, Theocr. vii. 59, cf. Virg. Georg. i. 399. Associated with Pallas, Antip. Sidon. xxvi, Gk. Anth. ii. p. 12 ἱστῶν Παλλάδος ἀλκυόνα (the shuttle, from its swift flash of colour): with Hera, Pindar fr. l.c. ἢ With ep. ξουθός, Mnasalc. viii (Gk. Anthol. i. p. 124), [vide 5. v. ἱππα-

λεκτρυών].

The Nest.—Arist. H. A. ν. 8, 542 Ὁ τίκτει περὶ τροπὰς τὰς χειμερινάς" διὸ καὶ καλοῦνται ὅταν εὐδιειναὶ γένωνται ai τροπαί, ἀλκυονίδες ἡμέραι ἑπτὰ μὲν πρὸ τροπῶν, ἑπτὰ δὲ μετὰ τροπάς, καθάπερ καὶ Σιμωνίδης ἐποίησεν, “ὡς ὁπόταν χειμέριον κατὰ μῆνα πινύσκῃ Ζεὺς ἤματα τεσσαρακαίδεκα, λαθάνεμόν τέ μιν ὥραν καλέουσιν ἐπιχθόνιοι, ἱερὰν παιδοτρόφον ποικίλας ἀλκυόνος." γίνονται δ᾽ εὐδιειναί, ὅταν συμβῇ νοτίους γίνεσθαι τὰς τροπάς, τῆς Πλειάδος βορείου γενομένης. λέγεται δ᾽ ἐν ἑπτὰ μὲν ἡμέραις ποιεῖσθαι τὴν νεοττιάν, ἐν δὲ ταῖς λοιπαῖς ἑπτὰ ἡμέραις τίκτειν τὰ νεόττια καὶ ἐκτρέφειν. περὶ μὲν οὖν τοὺς ἐνταῦθα τόπους οὐκ ἀεὶ συμβαίνει γίνεσθαι ἀλκυονίδας ἡμέρας περὶ τὰς τροπάς, ἐν δὲ τῷ Σικελικῷ πελάγει σχεδὸν ἀεί. τίκτει δ᾽ ἡ ἀλκυὼν περὶ πέντε φά.... πάντων δὲ σπανιώτατον ἰδεῖν ἀλκυόνα ἐστίν" σχεδὸν γὰρ περὶ Πλειάδος δύσιν καὶ τροπὰς ὁρᾶται μόνον, καὶ ἐν τοῖς ὑφόρμοις πρῶτον ὅσον περιιπταμένη περὶ τὸ πλοῖον ἀφανίζεται εὐθύς, διὸ καὶ Στησίχορος τοῦτον τὸν τρόπον ἐμνήσθη περὶ αὐτῆς. (Schneider conjectures that this last refers to an Argonautic legend, cf. Apoll. Rhod. i. 1085 and Schol.) The Nest further described, ib. ix. 14, 616 παρομοία ταῖς σφαίραις ταῖς θαλαττίαις ἐστὶ καὶ ταῖς καλουμέναις ἁλοσάχναις, πλὴν τοῦ χρώματος" τὴν δὲ χρόαν ὑπόπυρρον ἔχουσιν, K.T.A. καὶ κόπτοντι μὲν σιδηρίῳ ὀξεῖ οὐ ταχὺ διακόπτεται, ἅμα δὲ κόπτοντι καὶ ταῖς χερσὶ θραύοντι ταχὺ διαθραύεται, ὥσπερ ἡ ἁλοσάχνη. «. - δοκεῖ δὲ μάλιστα ἐκ τῶν ἀκανθῶν τῆς βελόνης. A lengthy description in Ael. H. A. ix. 17 : see also Dion. De Avib. ii. 7; Plin. x. (32) 47, (33) 493 Plut. De Sol. Anim. xxxv; Aes. Fab. 29, &c. Cf. also Callim. xxxi (Gk. Anthol. i. p. 219) ὡς πάρος τίκτηται νοτερῆς ὥεον ἀλκυόνος. The descrip- tion in Plutarch ends as follows: ἐμοὶ δὲ πολλάκις ἰδόντι καὶ θιγόντι, παρίσταται λέγειν καὶ ade ‘ Δήλῳ δή ποτε τοῖον ᾿Απόλλωνος παρὰ vad.

On the ἀλκυονίδες or ἀλκυόνειοι ἡμέραι, ‘when birds of calm sit brooding on the charmed wave,’ see also Theocr. vii. 57 κάλκυόνες orope- σεῦντι τὰ κύματα τάν τε θάλασσαν, τόν τε νότον τόν τ᾽ evpov. Apollonid. xiii (Gk. Anthol. ii. p. 121) εἰ καὶ ἐν ἁλκυόνων ἤμασι κλαυσόμεθα, ἀλκυόνων, αἷς πόντος ἀεὶ στηρίξατο κῦμα, νήνεμον. Ar. Av. 1594, Schol. in Ar. Ran. 1344, Ael. i. 36, Philoch. 180, Plut. Sol. Anim, p. 983, Quaest. Graec. pp. 1809, 1810, Apoll. Rhod. i. 1086, Plin. x. (32) 47, xviii. (26) 62, xxxii. (8) 27, Aul. Gell. iii. 10, Sil. Ital. xiv. 275, Plaut. Poen. 145, Casina, prol. 26, Diosc. iv. 136, Alciphr. i. 1, Lucian Halc. 2, Ovid Met. xi. 745, Colum. xi. 2, Dion. De Avib. ii. 7, Carm. De Philom. 383. On the number of the Halcyon days, see, in addition to the above, Suidas, according to whom Simonides made them eleven (v. supra), Dema-

AAKYQN 41

ΑΛΚΥΩΝ (continued).

goras seven, and Philochorus nine. See also references in Bochart, Hieroz. ii. 861.

On the myth of Alcyone and Ceyx, cf. Il. ix. 563 (where the dird is not mentioned, but cf. Heyne, zz /oc.), Lucian, Halcyon. 2, where Alcyone and Ceyx descend from the Morning Star, Ovid, Met. xi. 410, Apollod. I. vii. 4, Serv. ad Virg. Georg. i. 399, Lutat. ad Stat. Theb. ix. 361, Tzetz. ad Lyc. p. 69, &c.

The myth of the Halcyon days is unexplained. The above state- ments have no zoological significance: the Kingfisher neither breeds at four months old, nor lays five eggs (but rather six or seven), nor nests in the winter season, nor on the sea. I conjecture that the story originally referred to some astronomical phenomenon, probably in connexion with the Pleiades, of which constellation Alcyone is the principal star. In what appears to have been the most vigorous period of ancient astronomy (not later than 2000 B.C., but continuing long afterwards to influence legend and nomenclature), the sun rose at the vernal equinox in conjunction with the Pleiad, in the sign Taurus: the Pleiad is in many languages associated with bird-names (cf. Engl. ‘ hen- and-chickens,’ see also 8. v. μέροψ), and I am inclined to take the bird on the bull’s back in coins of Eretria, Dicaea, and Thurii for the asso- ciated constellation of the Pleiad. (Note, as a coincidence, the relation of Alcyoneus to the heavenly Bull in Pind. I. v.47; ubi Schol. βουβόταν δὲ τὸν βουκόλον φησί, παρ᾽ οὗ ras ‘HXlov βοῦς ἀπήλασε...) The particular bird thus associated with Taurus may vary; on some of the above- mentioned coins, where it is certainly not a Kingfisher, it is taken by Canon Tristram (Ibis, 1893, p. 215) to be a Tern; to me it seems rather to be the Swallow, figuring as the bird of spring; (on the cognate symbolism of the Dove, see s.v. πέλεια). The Halcyon is said by Canon Tristram (l.c.) to have been the sacred bird of Eretria ; I cannot find a direct statement of the fact. Suidas definitely asserts that the Pleiades were called ᾿Αλκυόνες. At the winter solstice, in the same ancient epoch, the Pleiad culminated at night-fall in mid-heaven, a phenomenon possibly referred to in the line νὺξ μακρὴ καὶ χεῖμα μέσην δ᾽ ἐπὶ Πλειάδα δύνει. This culmination, between three and four months after the heliacal rising of the Pleiad in Autumn, was, I conjecture, sym- bolized as the nesting of the Halcyon. Owing to the antiquity and corruption of the legend, it is impossible to hazard more than a very guarded conjecture; but that the phenomenon was in some form an astronomic one I have no doubt. [It might for instance refer more directly to the Sun, which anciently began its annual course at the spring equinox when in conjunction with the Pleiads, and which at the winter season, when in the lowest part of its course, might be said to brood upon the sea, only beginning its ascent a week after the actual

22 ᾿ A GLOSSARY OF GREEK BIRDS

AAKYQN (continued).

tropic (cf. Ptolemy, ap. Petav. iii. 54, Kal. Jan.: Sol elevari incipit)]. The risings and settings of the Pleiads and of the Dogstar were apparently the chief landmarks of the ancient year, and in this con- nexion the comparison with ἁλοσάχνη is also suggestive. I take ἁλοσάχνη to be a corruption, by ‘Volksetymologie, of the Egyptian σολεχήν, the Dog-star. Cf. Chalcid. in Timaeum Plat. f. cxxiv, ed. Fabr., Cum hanc eandem stellam ἀστροκύνον quidam, Aegyptii vero σολεχήν vocant (v. Jablonsk. in Steph. Thes. and cf. Leemans in Horap. i. 3). The common Egyptian name for the Dog-star is Sothd, and of this we read in Plut. De Isid. p. 375 Σωθὶ Αἰγυπτιστὶ σημαίνει κύησιν ἢ τὸ κύειν.

The birds anciently associated with the season of the vernal equinox are, with the exception of the Nightingale, associated with St. Martin in modern times; viz. the House-martin or Martlet (cf. χελιδών), the Harrier (cf. κίρκος), Fr. oiseau St. Martin, and the Kingfisher, Fr. martin-pécheur. It is precisely the same birds, with the addition of the solar Hoopoe and Woodpecker, and with the substitution of ἁλιάετος (q.v.) for κίρκος, that figure together in the story of the meta- morphosis of Pandareus; Boios ap. Anton. Lib. Met. xi.

In the calendars ascribed to Geminus (?), Columella and Ptolemy (?), the Halcyon days are placed in the end of February or beginning of March. I cannot account for this discrepancy, which is clearly at variance with the older tradition; unless indeed the phrase had lost its meaning and was simply transferred to the season of the migration of birds.

See also s. vv. ἀηδών, ἁλιπορφυρίς, κηρύλος, κῆυξ.

Note.—On the mystical element in the stories of ἀλκυών and ἀηδών cf. Lucian, Halc. οὐκ ἂν ἔχοιμεν εἰπεῖν βεβαίως οὔτ᾽ ᾿Αλκυόνων πέρι, οὔτ᾽ ᾿Αηδόνων" κλέος δὲ μύθων, οἷον παρέδοσαν πατέρες, τοιοῦτο καὶ παισὶν ἐμοῖς, ὦ ὄρνι θρήνων μελῳδέ, παραδώσω τῶν σῶν ὕμνων πέρι, καί σου τὸν εὐσεβῆ καὶ φίλανδρον ἔρωτα πολλάκις ὑμνήσω.

"ἌΜΑΛΛΟΣ' πέρδιξ, Πολυρρήνιοι, Hesych. *AMMEAI’S. An unknown bird. Ar. Av. 304. Cf. Poll. vi. 52.

*AMMEAVQN. An unknown small bird mentioned together with ἀστήρ (q.v.), with epithet κουφότατος. ‘Taken as identical with ἀμπελίς : ἀμπελίδες ἃς viv ἀμπελίωνας καλοῦσιν, J. Pollux, vi. 52; cf. Lob. Prol. p. 49. In Mod. Gk. ἀμπελουργός is the Black-headed Bunting, called also κρασοποῦλι, μεθύστρα.

"ANA TKHE, s. ἀνάκης᾽ ὄρνεόν τι Ἰνδικόν, ὅμοιον ψάρῳ, Hesych., The name is strongly suggestive of the Arabic and Syrian Anka or

_ AAKYQN—ANONIAIA 33

ΑΝΑΓΚΗΣ (continued). Onka, which is said to be identical with Simurgh, the magical bird of the Persians, and which is believed further to come into relation with Athene “Oyxa; cf. Von Hammer-Purgstall, Wien. Jahrb. d. Lit. xcvii. 126, Creuzer, Symb. iv. 397, Boch. Hieroz. ii, 812, 852. Vide Ss. Vv. ὄκνος.

ἌΝΘΟΣ. An unknown small bird. The name does not occur in Mod, Gk., and like so many of the bird-names mentioned in a non-scientific or fabulous sense, is probably an exotic.

Arist. H. A. viii. 3, 592b ὄρνις σκωληκοφάγος, μέγεθος ὅσον σπίζα. ix. 1, 609 b ἵππῳ πολέμιος" ἐξελαύνει γὰρ ὁ ἵππος ἐκ τῆς νομῆς, πόαν γὰρ νέμεται ὁ ἄνθος. ἐπάργεμος δ᾽ ἐστὶ καὶ οὐκ ὀξυωπός" μιμεῖται γὰρ τοῦ ἵππου τὴν φωνήν, καὶ φοβεῖ ἐπιπετόμενος καὶ ἐξελαύνει, ὅταν δὲ λάβῃ, κτείνει αὐτόν. οἰκεῖ δ᾽ ὁ ἄνθος παρὰ ποταμὸν καὶ ἕλη, χρόαν δ᾽ ἔχει καλὴν καὶ εὐβίοτός ἐστι. ix. 1, 610 and 12, 615 hostile to ἀκανθίς and αἴγιθος" αἰγίθου καὶ ἄνθου αἷμα οὐ συμμίγνυται ἀλλήλοις : cf. Plin. x. 74 (95). With the above fabulous account, cf. ΑΕ]. H. A. v. 48, vi. 19 ἰδιάξει δὲ ταῖς μιμήσεσι τῶν τοιούτων ὅντε ἄνθος καλούμενος. .. καὶ ὁ μὲν ἄνθος ὑποκρίνεται χρεμέτισμα ἵππου. Also Plin. x. (47) 52; see also Boios ap. Anton. Lib. c. 7, where Anthus is a son of Autonous and Hippodameia, killed by his father’s horses, and metamorphosed into the bird ἄνθος. In Phile 705 it is the fish ἀνθίας that is said to be hostile to the horse.

Note.—As indicative of the mythical, fabulous, and probably exotic element in the above, compare the accounts of ἄνθος and ἀκανθίς (Ὁ dx-av6-is), the former σκωληκοφάγος, εὐβίοτος, χρόαν καλός, ἵππῳ πολέμιος : the latter ἀκανθοφάγος, κακόβιος, κακόχροος, ὄνῳ πολέμιος, ὅζα.: ἀκανθίς and αἴγι(ν)θος are perhaps two corruptions of the same word. Though the bird cannot be identified, and though it is more than doubtful whether it was ever known to the Greeks, yet Sundevall’s identification of ἄνθος as the Yellow Wagtail, Motacilla flava, L., deserves to be recorded. This hypothetical identification is based on the brilliant colour (which according to v. d. Mihle is more brilliant in Greece even than in N. Europe) and on the localities frequented. The Yellow Wagtail frequently consorts with the cattlé at pasture, feeding on flies; it may indeed have become associated with the above fable, the origin of which, however, is doubtless more deep-seated and obscure.

"ANONALA. A bird associated with Athene, possibly the Night-Heron. Od. i. 320 ἀπέβη γλαυκῶπις ᾿Αθήνη, ὄρνις δ᾽ ὡς ἀνοπαῖα διέπτατο. For various explanations and Scholia, see Steph. Thes. (ed. 1821), Lidd. and Sc., &c. According to Rumpf, De aedibus Homericis, ii. p. 32, Giessen, 1857, Netolicka, Naturh. aus Hom. p. 11, Buchholz, Hom, ἡ D

34 A GLOSSARY OF GREEK BIRDS

ANONAIA (continued).

Realien, p. 126, the Swallow, from its passing in and out through the smoke-hole, παρὰ τὸ διατρίβειν ἐν ταῖς ὀπαῖς (Herodian). Cf. Hesych. avoraia’ ὀρνέου ὄνομα καὶ εἶδος, ἢ ἀνὰ τὴν ὀπὴν τῆς θύρας, ἢ ἀνὰ τὴν θυρίδα, ἢ ἀφανής (MS. ἄφωνος). See also Ameis in loc., Doederlein, Hom. Gloss, &c.

Bochart, Hieroz. ii. 337, suggests (not for the first time, for the state- ment is made in early Hebrew dictionaries) a connexion with Hebr. 7538 anaphah, which he supposed to be a species of eagle, partly perhaps to make it fit in with the interpretation, common in his time, of ἀνοπαῖα. But according to Lewysohn (Zool. d. Talmuds, p. 109), with whom Tristram agrees, azaphah is rightly translated Heron (Lev. xi. 19), which seems to me to lend support to the hypothesis that ἀνοπαῖα is identical with it. Cf. ἐρωδιός, Il. x. 274.

"ANTAP: ἀετός, ὑπὸ Τυρρηνῶν, Hesych. ᾿ΑΝΤΙΨΥΧΟΙ' οὕτως καλοῦνται οἱ Μέμνονες ὄρνιθες (4. ν.), Hesych.

᾿ΑΠΑΦΟΊΣ: ἔποψ τὸ ὄρνεον, Hesych. (Probably a Macedonian word, Schmidt in Hesych.; or more likely Egyptian, vide infra, 8. v.

ἔποψ).

ἌΠΟΥΣ. A bird of the swallow kind. Probably including the Swift, Cypselus apus, L., and Hirundo rupestris, Scop., the Cliff Martin; Mod. Gk. πετροχελιδόνι. Also for κύψελος, the Sand Martin.

Arist. H. A. i. 1, 487b ὄρνις κακόπους (cf. Plin. xi. εὔπτερος. , ; p , ε 4." Ὁ a Py ς 4 , ὦ σ΄“ a δ, : φαίνεται ὁ μὲν ἄπους πᾶσαν ὥραν, ἡ δὲ δρεπανὶς ὅταν von τοῦ θέρους. Ib. ix. 30, 618 οἱ δ᾽ ἄποδες, ods καλοῦσί τινες κυψέλους ὅμοιοι ταῖς χελιδόσιν εἰσίν" οὐ γὰρ padioy διαγνῶναι πρὸς τὴν χελιδόνα, πλὴν τῷ τὴν κνήμην ἔχειν δασεῖαν. νεοττεύουσιν ἐν κυψελίσιν ἐκ πηλοῦ πεπλαυμέναις μακραῖς, ὅσον εἴσδυσιν ἐχούσαις" ἐν στεγνῷ δὲ ποιεῖται τὰς νεοττιὰς ὑπὸ πέτραις καὶ σπηλαίοις, ὥστε καὶ τὰ θηρία καὶ τοὺς ἀνθρώπους διαφεύγειν. Cf. Plin. x. 39. (55) his quies nisi in nido nulla, &c.

The name is traditionally identified with the Swift, Cypselus apus, L. As regards the former passage (which is doubtfully authentic) it appears that A. rupestris is the only bird of the Swallow kind which is a permanent resident in Greece (Kriiper p. 255, &c.), though Erhard (p. 46) says that Swifts winter in the Cyclades. The second passage is corrupt, and contains two different accounts of the nest (cf. Sundevall p. 130). A. rudsestrés builds solitarily, on the face of high cliffs (ὑπὸ πέτραις) (Kriiper, l.c.). The other account (ἐν κυψελίσιν μακραῖς) seems to refer to the Sand Martin, vide s.v. κύψελος. Sundevall

ANOMAIA— ΑΡΠΗ 35

ANOY (continued). takes ἄπους to be the Swift: Aubert and Wimmer (p. 111) take it

to be the House Martin (Azrundo urbica L.). The name πετροχελιδόνι applies in Mod. Gk. both to H. rupestris and to the Swift (Heldreich).

“APAKOS. An Etruscan word for a Hawk. ἄρακος" ἱέραξ, Tuppnvoi, Hesych. Said to be a Lydian word, Jablonsk. in Steph. Thes. Cf. βάρβαξ.

“APAMOX. A name for a Heron = ἐρωδιός, Hesych.

᾿ΑΡΓΙΟΊΠΟΥΣ, 5. ἀργίπους. A Macedonian name for the Bagle, Hesych. Perhaps a corruption of αἰγίποψ, or perhaps of ἄρξιφος.

*APHTIA’AEX ὌΡΝΙΘΕΣ. Fabulous birds, which shot forth their feathers like arrows: doubtless an astronomical emblem. Apoll. Rhod. ii. 1035-1052. Cf. King’s Ant. Gems p. 330. ,

"APNEYTH’P. [Cf. Lat. urimator, a diver, Sk. vdri, water (Curt.).] Supposed to mean a diving bird, diver or grebe (Colymdus). Perhaps only a professional diver. Cf. δύπτης.

Il. xvi. 742 ἀρνευτῆρι ἐοικώς. See also 1]. xii. 385, Od. xii. 413.

"AP=I¢0x. A Persian word for an Hagle, Hesych. (Pers. karges). Cf. ἀργιόπους.

ἽἍΡΠΑΣΟΣ. An unknown or fabulous bird; vide 5. ν. ἅρπη.

“APH, (Perhaps from rt. of ἁρπ-άζω, L. rap-to.) An unknown or fabulous bird.

I]. xix. 350 ἅρπῃ εἰκυῖα τανυπτέρυγι, λιγυφώνῳ (Eustath. ζῷον θαλάσσιον, λάρῳ πολεμοῦν). Arist. Η. A. ix. 1, 609-610 ἔτι οἱ ἀπὸ τῆς θαλάττης ζῶντες πολέμιοι ἀλλήλοις, οἷον βρένθος καὶ λάρος καὶ ἅρπη... .πίφιγξ καὶ ἅρπη καὶ ἰκτῖνος φίλοι. ix. 18, 617 πολέμιος δὲ τῇ ἅρπῃ ἡ φῶυξ, καὶ γὰρ ἐκείνη ὁμοιοβίοτος. Ael. H. A. ii. 47 ἡ δὲ ὄρειος ἅρπη τῶν ὀρνίθων προσ- πεσοῦσα τοὺς ὀφθαλμοὺς ἀφαρπάζει. Cf. Dion. De Avib. i. 4. Plin. x. 95 (74) Dissident harpe et triorches accipiter. Harpe et milvus contra triorchem communibus inimicitiis. The wife and son of Cleinis are metamorphosed into the birds ἅρπη and ἅρπασος : Boios ap. Anton. -Lib. Met. 20. According to Hesych., ἅρπη is Cretan for ἰκτῖνος.

Places ivy, κίσσος, in its nest for a charm, Ael. i. 35, Phile 729, Geopon. xv. I.

The word is poetical. Dionysius (l.c.) refers to the Lammergeier. Some mediaeval commentators (e.g. Gesner) take Harpe and Milvus (ἰκτῖνος) to be identical in Arist. and Plin. Il. cc., as does also Tzetzes, Chiliad. v. 413 ἰκτῖνος ὄρνις τίς ἐστιν, ὅνπερ καλοῦμεν ἅρπην, ἁρπάζων τὰ

2

46 A GLOSSARY OF GREEK BIRDS

APNH (continued).

νεόττια τὰ τῶν ἀλεκτορίδων, and Sundevall makes Harpe the Black Kite, Milvus ater, or 77. parasiticus. Aubert and Wimmer suspect ἅρπη to be a large Gull (Larus). For other hypotheses, vide Buchholz p. 137.

"AZBHNOI” ὄρνιθες, Hesych. Possibly akin to σπῖνος.

"AZIAON: ἐρωδιόν, Hesych. Heb. nvon, chasidah, the Stork. Cf, Boch. Hieroz. ii, 321-326.

᾿ΑΣΚΑΛΑΦΟΣ. An unknown bird, mentioned Arist. H. A. ii. 12 as possessing colic coeca (ἀποφυάδαε).

Usually translated Owl, from the story of the Metamorphosis of Ascalaphus, Ovid, Met. v. 539 Foedague fit volucris, venturi nuncia luctus, Ignavus bubo, dirum mortalibus omen. Cf. Apollodor. ii. p. 107 ᾿Ασκάλαφον οὖν Δημήτηρ ἐποίησεν ὦτον : Serv. ad Aen. iv. 462. The mys- tical aspect of the story is briefly indicated by Creuzer, Symbolik, iv. 378. [Quaenam sit avis, neque ex Aristotele neque ex Plinio aut ex Aeliano deprehendere potuimus. Sed Ovidius inter fabulas ostendit esse bubonis speciem : Scaliger in Arist.]

"AZKAAQTIAZ. (ἀσκόλοπας, Arist. MS. (5). Probably identical with σκολόπαξ, g. Vv. The Woodcock, Scolopax rusticola.

Arist. H. A. ix. 26,617 b ἐν τοῖς κήποις ἁλίσκεται ἕρκεσιν, τὸ μέγεθος ὅσον ἀλεκτορίς, τὸ ῥύγχος μακρόν, τὸ χρῶμα ὅμοιον ἀτταγῆνι" τρέχει δὲ ταχύ.

The Woodcock according to v.d. Miihle and Lindermayer is very abundant in Greece in November. Aubert and Wimmer rather identify ἀσκαλώπας with the Curlew.

"AXTEPI’AX.

I. An Hagle = χρυσάετος, Ael. ii. 39. In Arist. H. A. ix. 36, 620, mentioned as γένος ἱεράκων, and usually identified with the Goshawk.

Cf. Scaliger in Arist. p. 249: dorepiay vertit Theodosius ste/larem... dotepiay igitur puto nostrum asturem: ut enim punctis quibusdam tanquam stellis totus pictus in pectore. This identification, though adopted by Sundevall, is inacceptable. durepias is said to be the largest of the eagles, and to feed on fawns, cranes, and in Crete, bulls; like χρυσάετος it seems to be used not of the actual bird but as a symbol, probably astronomical.

II. A bird of the Heron kind, supposed, for a similar and equally unsatisfactory reason, to be the Bittern, Ardea séellaris, L. It is only mentioned in connexion with an Egyptian myth, probably relating to the Stork ; and the name itself is in all probability foreign and corrupt (cf. ἄσιδον).

ΑΡΠΗ---ΑΤΤΑΓᾺΣ 27

ΑΣΤΕΡΊΑΣ (continued).

Arist. Η. A. ἰχ. 1, 609 Ὁ, 18,617 τῶν ἐρωδιῶν γένος, ἐπικαλούμενος ὄκνος, μυθολογεῖται γενέσθαι ἐκ δούλων. Ael. H. A. v. 36 ὄνομά ἐστιν ὄρνιθος ἀστερίας, καὶ τιθασεύεταί γε ἐν τῇ Αἰγύπτῳ, καὶ ἀνθρώπου φωνῆς ἐπαίει. εἰ δέ τις αὐτὸν ὀνειδίζων δοῦλον εἴποι, ὁ δὲ ὀργίζεται" καὶ εἴ τις ὄκνον καλέσειεν αὐτόν, ὁ δὲ βρενθύεται καὶ ἀγανακτεῖ, ὡς καὶ ἐς τὸ ἀγεννὲς σκωπτόμενος καὶ

ἐς ἀργίαν εὐθυνόμενος. Vide 5. ν. ἐρωδιός.

ἌΣΤΗῬ.Ό A name for the Goldfinch, vide 5. ν. ἀκαμθυλλίς, Dion. De Avib. iii. 2 ἀστέρες οἷς ἐρυθρός te κύκλος ἐστίν, ὥσπερ ἀστήρ, ἐπὶ ταῖς κεφαλαῖς. Arrives in spring with the North wind, and is caught with bird-lime.

*AZTPATAAI-NOX, An unknown small bird, mentioned along with the foregoing, with epithet ταχύς. Perhaps a synonym of ἀστήρ: Belon (cit. Bikélas) has It. s‘ragahno=Goldfinch, but, according to Giglioli, the word is not known in any modern Italian dialect.

"AZTPAAO’S: ὁ ψαρός, ὑπὸ Θετταλῶν, Hesych. Supposed to be akin to L. stur-nu-s (Curt.), L, paru-s (Fick), O. H.G. sprd@, &c.

᾿ΑΣΦΑΛΟΣ. An unknown bird; Hesych. s. v. ἐνθύσκος.

*"ATTATA’S, s. ἀτταγᾶς, 5. ἀτταγήν, Also ἀτταβυγάς, Hesych. (MSS. have ἀτταγής, dtrayis, ἀταγή), and ταγηνάριον; Suid. Cf Lob. Path. i. p. 142. Athen. 388 B notes the accent as an exception, and the plural drrayai, not ἀτταγῆνες ; cf. Eustath. p. 854 τὸ παλαιὸν ᾿Ατταγαῖ μὲν ᾿Αττικῶς, ᾿Ατταγῆνες δὲ κοινῶς, Mod. Gk. raywdps (Du Cange), drra- γινάρι (Sibthorpe ap. Walpole, Mem. rel. to Turkey, p. 262), λιβαδο- πέρδιξ (Tournefort). Vide s.v. ταγήν. The word has been taken for an Egyptian one, from the phrase ᾿Ατταγὰς Αἰγυπτίας, Clem. Alex. Paed. 11,1. p. 140; cf. Sturzius De Dial. Aeg. p. 86, ap. Steph. Thes. p. clxxiii.

The Francolin, Z2/rao francolinus, L. See Lilford, Ibis, 1862,

P- 352-

Ar. Av. 247, 761 with ep. ποικίλος, περιποίκιλος Or πτεροποίκιλος (cf. Meineke, in loc.) ; cf. Suid. ἔστι κατάστικτος ποικίλοις mrepois’ λέγεται δὲ ἐπὶ δούλων κατεστιγμένων. Ar. Ach. 875, common in Boeotia; absent from Crete, praeterquam in Cydoniatarum regione, Plin. x. 58 (83). Arist. H. A. ix. 26, 617 ἀσκαλώπας τὸ χρῶμα ὅμοιον ἀτταγῆνι. ix. 49 B, 633 ov MTNTLKOS GAN’ ἐπιγεῖος καὶ κονιστικός. Ael. H. A. iv. 42 τὸ ἴδιον ὄνομα 7 σθένει φωνῇ φθέγγεται καὶ ἀναμέλπει αὐτός. Ib. vi. 45 νοοῦσι δὲ ἄρα ἀτταγᾶς μὲν ἀλεκτρυύνι ἔχθιστα, ἀλεκτρυὼν δ᾽ αὖ πάλιν arraya. Socr. ap. Athen. ix. 387 f., how the drrayds in Egypt said in times of famine τρὶς τοῖς κακούργοις κακά (vide Casaub. in Athen. ii. p. 420, ed. 1600); cf. ΑΕ] V.H.xv.27. Alex. Mynd. in Athen. l.c. μικρῷ μὲν μείζων ἐστὶ πέρδικος, ὅλος

38 A GLOSSARY OF GREEK BIRDS

ATTATA (continued).

δὲ κατάγραφος τὰ περὶ τὸ νῶτον, κεραμεοῦς τὴν χρόαν ὑποπυρρίζων μᾶλλον. θηρεύεται δὲ ὑπὸ κυνηγῶν διὰ τὸ βάρος καὶ τὴν τῶν πτερῶν βραχύτητα. (Cf. Dion. De Avib. iii. 10.) ἐστὶ δὲ κονιστικός, πολύτεκνός τε καὶ σπερμολόγος. Schol. in Ar. Av. 250 ὁ ἀτταγᾶς ὁ ἔχων τὸν λειμῶνα τοῦ Μαραθῶνος. τὰ γὰρ λιμνώδη καὶ ἕλεια χωρία καταβόσκεται ὁ ἀτταγᾶς. It is friendly with the stag, Opp. Cyneg. ii. 404.

Proverbs.—drrayas νουμηνίῳ [συνέρχεται], παροιμία ἐπὶ τῶν κλεπτῶν, Suid. 5. v. ἀτταγᾶς, Hesych. 5. ν. νουμήνιος, Schol. Ar. Av. 762. Cf. Timon ap. Diog. L. ix. 16.6, Paroem. Gr. i. p. 307, ii. pp. 16, 212 (Scaliger in Prov. metricis). Ar. Vesp. 257 τὸν πηλὸν ὥσπερ ἀτταγᾶς τυρβάσεις βαδίζων. Proverbial asa delicacy: Ar. Πελαργοῖς in Athen. 388b ἀτταγᾶς ἥδιστον ἔψειν ἐν ἐπινικίοις κρέας. Phoenicid. 4. 509 κοὐδὲν ἦν τούτων πρὸς ἀτταγῆνα συμβαλεῖν τῶν βρωμάτων. Martial, xiii. 61 Inter sapores fertur alitum primus, Ionicarum gustus attagenarum. Cf. Ovid, F. vi. 175, Hor. Epod. ii. 54; Plin. x. 48; Apicius, De Re Coquin. vi. 3; Aul. Gell. Noct. Att. vii. 16, &c. Mentioned also, Hippon. fr. ap. Athen. 1. c.

The Francolin does not now occur in Greece or Italy, though it is found in Crete, Cyprus, Sicily, Malta, and on the southern shores of the Black Sea (Lindermayer p. 125). On this account, Sundevall and others have disputed its identity with drrayds, and have identified the latter with various birds, especially Perdix cinerea, the Common (or Northern) Partridge ; C. T. Newton, Cont. Rev. 1876, p. 92, taking it to be Pterocles alchata, a species of Sand-grouse. The descriptions, especially that of Alex. Myndius, point distinctly to the Francolin, and even Lindermayer does not doubt that the name is to be so interpreted, and that the bird was formerly abundant. The record by Sibthorpe of the modern Greek name, which I cannot find in more recent writers, suggests that the bird has only lately disappeared from Greece. According to Danford (Dresser, Birds of Europe, vii. p. 124) it is fast disappearing in Asia Minor also: likewise in Cyprus (Guille- mard, The Field, Sept. 1892). The general disappearance of the Quail in recent years from England is a parallel case.

BAI’BYKOX: πελεκᾶνος Φιλητᾶς, ᾿Αμερίας [de] βαύβυκος, Hesych. For other readings, v. Steph. Thes. ii. coll. 40, 41, and Schmidt's Hesych. i. pp. 352, 366.

BAIH’®. An Egyptian name for a Hawk.

Horap. i. 7 ἀντὶ ψυχῆς ὁ ἱέραξ τάσσεται, ἐκ τῆς τοῦ ὀνόματος ἑρμηνείας" ad ΄ A > » ’ ec se “7 a ‘ — ta καλεῖται yap map Αἰγυπτίοις 6 ἱέραξ, Βαϊήθ. τοῦτο δὲ τὸ ὄνομα διαιρεθέν,

\ , \ ne ἢ \ eh » , Lora rp x ψυχὴν σημαίνει καὶ καρδίαν" ἔστι yap τὸ μὲν Bat ψυχή, τὸ δὲ 76 καρδία" ἡ δὲ καρδία κατ᾽ Αἰγυπτίους ψυχῆς περίβολος, ὥστε σημαίνειν τὴν σύνθεσιν τοῦ ΘΕ, \ > “pe ite. Si eer , ee ᾿ ΝΩ͂Ν A \ \ ὀνόματος, Ψυχὴν ἐγκαρδίαν᾽ ad’ οὗ καὶ 6 ἱέραξ διὰ τὸ πρὸς τὴν Ψυχὴν συμ-

ΑΤΤΑΓΑΣ---ΒΕΛΛΟΥΝΗΣ 29

BAIHO (continued). παθεῖν, ὕδωρ ov πίνει τὸ καθόλου, GAN αἷμα, ᾧ καὶ ἡ ψυχὴ τρέφεται. Cf. Leemans in Horap. p. 151, and in particular Lauth, Sitzungsber. Bayer. Akad., 1876, p. 78; the hawk enters as a phonetic or alphabetic element into the hieroglyphic spelling of daz or da, and in the second place becomes associated with the symbolic meaning of the word. I suspect that βαίβυκος is closely allied, especially as a bird like a pelican is figured instead of a hawk in an alternative spelling of the syllable da. The Egyptian representation of the Soul as a Hawk is also mentioned by Chaeremon, ψυχή-ἥλιος-θεός =igpag ; it, and the Harpy-figures which represent the disembodied soul are interesting in connexion with Plat. Phaedr. p. 246; cf. Jomard, Descr. de l’Eg. Antiq. vol. ii. pp. 366, 381, Bunsen, Egypt’s Place in History, v. 135, R. Brown, jun., Dionys. Myth. i. 340, ὅτε.

BA’P[BJA= ἱέραξ, παρὰ Λίβυσι, Hesych. Cf. dpaxos, Betpaxes. BAPI’THS. An unknown small bird. Dion. De Avib. iii. 2.

BAXIAEY’s. A name for the Wren, Lat. Regulus. Arist. H. A. viii. 3, 592 Ὁ, ix. 11, 615 a τροχίλος καλεῖται καὶ πρέσβυς καὶ βασιλεύς" διὸ καὶ τὸν ἀετὸν αὐτῷ, φασί, πολεμεῖν. Plin. Ep. i. 5, 14 regulus omnium bipedum nequissimus; cf. Plin. H. N. viii. 37. See also Carm. de philomela v. 42 Regulus atque merops et rubro pectore progne Consimili modulo zinzinulare sciunt. Vide 5. νν. βασιλίσκος, πρέσβυς, ῥόβιλλος, τρίκκος, τροχίλος, τρωγλοδύτης, τύραννος and especially ὄρχιλος. BAXIAI’=KOx. A name for the Wren = βασιλεύς.

Artemid. p. 234 H ra δὲ μουσικὰ καὶ ἡδύφωνα φιλολόγους καὶ μουσικοὺς καὶ εὐφώνους, ὡς χελιδὼν καὶ ἀηδὼν καὶ βασιλίσκος καὶ τὰ ὅμοια. Cf.

ῥόβιλλος. Fab. ἀετὸς καὶ βασιλίσκος, Plut. Mor. ii. 806 E. BAZKA’S. Ar. Av. 885. Vide s.v. Bookds.

BA’ZKIAAOZ: κίσσα, Hesych. (A βάσκω, fortasse, ut loquax, Lob. Prol.

Ρ. 120.) BATI’S. An unknown bird.

Arist. H. A. viii. 3, 592 Ὁ ὄρνις σκωληκοφάγος. (Gaza translates rudetra, as if from βάτος, a name like our ‘ brambling,’ and apparently supposed the bird to be the Stonechat, the ¢vaguet of Belon, to which bird, Saxicola rubetra, L., his name is still applied.)

BATYPPHrA’AH. A Lydian word for a Kite, ἰκτῖνος, Hesych. BEI’PAKEZ’ ἱέρακες, Hesych. Possibly for Feépakes. BEAAOY’NH=: τριόρχης, Λάκωνες, Hesych.

40 A GLOSSARY OF GREEK BIRDS

BI'TTAKOX. A Parrot. Vide s.v. ψίττακος.

BOXKA’S, v. Il. βασκάς, φασκάς. A small Wild Duck; probably including the Teal (Anas crecca) and Garganey (A. querquedula), both common in Greece; and in Athenaeus also a larger species. Baoxds, Ar. Av. 885.

βοσκάς, Arist. H. A. viii. 3, 593b mentioned among the heavier water-birds, ὅμοιος μὲν νήττῃ, τὸ δὲ μέγεθος ἐλάττων. Alex. Mynd. ap. Athen. ix. 52, 395d ὁ μὲν ἄρρην κατάγραφος, ἔχουσι δὲ οἱ ἄρρενες σιμά τε καὶ ἐλάττονα τῇ συμμετρίᾳ τὰ ῥύγχα. ἔστι δὲ καὶ ἄλλο γένος βοσκάδων μεῖζον μὲν νήττης; ἔλαττον δὲ χηναλώπεκος.

φασκάς, Alex. Mynd. ibid. αἱ δὲ λεγόμεναι φασκάδες μικρῷ μείζονες

ψ. a a , A A , KY , οὔσαι τῶν μικρῶν κολυμβίδων, τὰ λοιπὰ νήτταις εἰσὶ παραπλήσιοι.

ΒΟΥΔΥΤΗΣ. An unknown small bird, mentioned Dion. De Avib. ili, 2, with epithet ἀσθενής.

BOYKOAI’NH: κίγκλος, τὸ ὄρνεον, Hesych.

BOY’TAAIZ. [Said to be from βου- intens., and ταλάω (?)]. The Nightingale, in Aesop 235.

ΒΡΕΝΘΟΣ. An unknown bird, or birds. ὄρνεον βρένθος, ὅπερ ἔνιοι κόσσυφον λέγουσι, Hesych.

Arist. H. A. ix. 11, 615 βρένθος [MS. Vat. βρίνθος] ἐν τοῖς ὄρεσι καὶ τῇ ὕλῃ κατοικεῖ. εὐβίοτός ἐστι καὶ δικός [mentioned with ἔποψ]. Ibid. ix. I, ὅο9 a, a sea-bird, πολέμιοι δὲ οἱ ἀπὸ τῆς θαλάττης ζῶντες ἀλλήλοις, οἷον βρένθος καὶ λάρος καὶ ἅρπη. In this latter passage, βρένθος is perhaps a later interpolation; cf. ὀγαρία, the Brent Goose.

BPHTO’S’ ἀλεκτρυὼν ἐνιαύσιος, Hesych.

ΒΥΆΣ (v.1. Bpvas), for Bufas: Mod. Gk. μποῦφος, Lat. dudo, It. bufo, Sp. duho, O.H.G. dwo, Germ. uhu. [Cf. Lith. dub-auti, to shriek, Fick i. 685, ii. 620. |

An Owl, especially the Eagle Owl, Strix budo, L., Bubo maxi- mus, Bonap.

Arist. H. A. viii. 3, 592 Ὁ ἔστι δ᾽ ὁ βύας τὴν μὲν ἰδέαν ὅμοιος yAavki, τὸ δὲ μέγεθος ἀετοῦ οὐδὲν ἐλάττων. A favourite word of Dion Cassius, usually as a bird of evil omen, e.g. lvi. 29 βύας ἔβυξε, also xl. 17, 47, xlii. 26, 1. 8, liv. 29, lvi. 45, &c. Cf. Budo, Virg. Aen. iv. 462, and Serv. in loc., Plin. x. (12) 16, Ovid, Met. v. 550, vi. 431, X. 453, XV. 791, Seneca, Herc. F. 686, &c.

The Owl, Judo, in medicine and magic, Plin. xxix. 26 and 38; its egg also is valuable, but difficult to obtain: quis enim, quaeso, ovum

ΒΙΤΤΑΚΟΣ---ΓΕΡΑΝΟΣ 41

BYA (continued). bubonis unquam videre poterit, quum ipsam avem vidisse prodigium sit ? ; The Eagle Owl is not rare in Greece (v.d. Miihle, Lindermayer), and is still called μποῦφος or γοῦβι.

BY’ZA = Buas. Nic. ap. Anton. Lib. 10, where the daughters of Minyos are metamorphosed into νυκτερίς (cf. Ov. Met. iv. 415), γλαῦξ, and βύζα' ἔφυγον δὲ ai τρεῖς τὴν αὐγὴν τοῦ ἡλίου. Also βύσσα = Λευκοθέας ὄρνις, Boios ap. Ant. Lib. 15. Also βυΐζαστρία, Herodian, 479. (Hence βυζάντιον, Curt.)

BY’TOAN: τὸν apa, Hesych.

BQ’KKAAIZ, s. βάρκαλις. A small bird, mentioned with συκαλίς and others in a list of presents to the Indian king, Ael. xiii. 25.

BQMOAO’XOx. A little Jackdaw. Arist. H. A. ix. 24, 617 Ὁ τρίτον γένος τῶν κολοιῶν ὁ μικρός, ὁ βωμολόχος. See κολοιός,

ΓΑΥΣΑΛΙΤΗΣ᾽ ὄρνεον, παρὰ ᾿Ινδοῖς, Hesych.

ΓΕΡΑΝΟΣ, ἡ (6 ap. Theophr. Sign. 1; ἐπίκοινον τῷ γένει, Suid.). Also γέρην, Hesych.; γέρην ἡ θήλεια γέρανος (?), ΑΕ]. Dion. ap. Eust. 231.

35 (175); cf. Lob. Prol. p. 49. Etymology doubtful: according to Curtius, from rt. gar, to cry. Cf. Lith. garny, Bret. garan, O.H.G. chranuh, Germ. Kranich, Kran,

Armen. K?7’uuk, Eng. crane: without the 22 in L. grus, Lith. ger-ve, Ο. 51. geraw’, Russ. zurawl (v. Edl., &c.).

The Crane. Ardea grus, L., Grus cinereus, auctt. Mod, Gk. γερανός, γεράν (Heldr.). The Crane is in Greece a bird of pas- sage only, chiefly seen on its journey northward in the spring (cf. Strab. i, 2. 28): it breeds further north, in Macedonia (hence grues Strymoniae, Virgil, Seneca, Martial, Claudian, &c.; s. Bis- tontae, Antip. Sidon. cv, Lucan, &c.) and on the Danube (Kriiper, p. 267). In Hom. γέρανος doubtless includes the Stork also, the latter bird not being mentioned, though equally common in the Troad (Schliemann, Ilios, p. 113).

Description.—paxpoy ἔχει τὸ ῥύγχος, Arist. H. A. i. 1, 486b. τὸν τράχηλον μακρόν, id. De Acoust. 800b; cf. Prov. φάρυγγα αὑτῷ μακρό- τερον γεράνου γενέσθαι ηὔξατό τις ὀψοφάγος, id. Nic. Eth. iii. 13, 118, &c. An uncomplimentary description, Athen. iv. 131 E. In colour, redpa (ashy, cinereous, cf. Babr. Ixv. 1), μελάντερα γηράσκουσα τὰ πτερὰ ἴσχει,

42 A GLOSSARY OF GREEK BIRDS

ΓΕΡΑΝΟΣ (continued ).

Arist. H.A. iii.12, 519, cf. De Gen.v. 5, 785, Plin. x. 42 (29), Solin.c. 10. Its noisy cry, Arist. De Acoust. 800; frag. 241, p. 152 a: cf. IL iii. 3, Antip. Sidon. xvii, Q. Smyrn. xiii. 104, Ar. Av. 710, Virg. Aen. x. 265, Mart. Ep. xxx; Lucret. iv. 182; in Carm. De Philom. grus gruit; &c. With ep. βωλοκύπος, Cratin. 2. 20.

A smaller species in the Balearic Islands, called Vizo, Plin. x. 49 (69).

Gregarious habits: ἀγελαῖον, H. A. i. 1, 488, iv. 12, 597} πολιτικὸν καὶ ὑφ᾽ ἡγεμόνι, i. 1, 488. Pugnacity: fights with the eagle, Il. xv. 692, Q. Smyrn. xiii. 104, Ael. iii. 13; and with its own kind, H. A. ix. 12, 615b. Its flight is lofty, οὐρανόθι πρό, Il. iii. 3; cf. Hes. Op. 446 εὖτ᾽ ἂν γεράνου φωνὴν ἐπακούσῃς, Ὕψοθεν ἐκ νεφέων ἐνιαύσια κεκληγυίης (with which cf. Pind. Nem. vii εἴ τι πέραν ἀερθεὶς ἀνέκραγον); Aes. Fab. 397 ἄστρων ἔγγυς ἵπταμαι, Arist. H. A. ix. 10, 614b, Avian. Fab. xv Ast ego deformi sublimis in aéra penna, Proxima sideribus numinibusque feror ; Ael. iii. 14, Plin. x. 23, Isidor. Origin. xii. 7; see also Horap. ii. 98, where a watcher of the stars is said to be symbolized in Egypt as a crane, ὑψηλῶς yap πάνυ ἵπταται, ἵνα θεάσηται τὰ νέφη, μὴ ἄρα χειμάζῃ, ἵνα ἐν ἡσυχίᾳ διαμένῃ : flies against the wind, Arist. H. A. viii. 13, 597. Lays two eggs, ib. ix. 12, 615 b; οὐ συγκαθείσης τῆς θηλείας ἐπιβαίνει τὸ ἄρρεν, ib. v. 2, 539 Ὁ.

Migrations.—Arist. H. A. viii. 12, 597 ἐκτοπίζουσιν ἐκ τῶν Σκυθικῶν πεδίων εἰς τὰ EAn τὰ ἄνω τῆς Αἰγύπτου (cf. Herod. ii. 22). A fuller account, how they alight before foul weather, how they have in front a leader, καὶ τοὺς ἐπισυρίττοντας ἐν τοῖς ἐσχάτοις : how when sleeping they stand first on one leg and then on the other: how while they rest the leader keeps watch, Arist. H. A. ix. 10, 614b: cf. frag. 241, 1522 a, Antig. H. Mirab. 46; and how their discipline taught men the rules of government, Ael. iii. 14. Cf. in particular Eur. Hel. 1478 Λίβυες οἰωνοὶ στολάδες ὄμβρον λιποῦσαι χειμέριον νίσσονται πρεσβυτάτᾳ σύριγγι πειθόμεναι ποιμένος, &c. How they fly aloft in the form of a triangle, with the old in front, the young in the middle, Ael. iii. 13, Plut. De Sol. Anim. Mor. 967 C, 979 A, Dion. De Av. ii. 17, iii. 11. The distance they traverse, crossing the Euxine between the promontories of Criumetopon and Carambis, Plin. x. 30: from Thrace to the river Hebrus, Ael. ii. 1; cf. Diog. Perieg. 155 ai τ᾽ ἄμφω Evviacw ἐναντίαι, ov μὲν ἐοῦσαι ἔγγυθεν, ἀλλ᾽ ὅσον ὁλκὰς ἐπὶ τρίτον ἦμαρ ἀνύσσῃ. The migration from Thrace takes place τοῦ Μαιμακ- τηριῶνος, Arist. H. A. viii. 12 ; φθινοπώρου ἤδη μεσοῦντος, ΑΕ]. iii. 13.

The flock was supposed to represent a A or other letters ; cf. Philostr. Heroic. xi. 4, p. 710 αἱ γέρανοι μαρτύρονται τοῖς ᾿Αχαίοις ὅτι αὗται γράμματα εὗρον: cf. Claudian. De B. Gild. 477 ordinibus variis per nubila texitur ales Littera, pennarumque notis inscribitur aer ; Lucan v. 712, Martial ix. 14, xiii. 75, &c., &c. See also Bochart, Hieroz. ii. p. 78, G. J. Voss,

ΓΕΡΑΝΟΣ 43

ΓΕΡΑΝΟΣ (continued).

De Arte Gramm. i. 25, Mayor in Cic. Nat. Deor. ii. 49, Hemsterh. ad Lucian, i. 305, &c., &c.; cf. Cicero, De Nat. Deor. 1. c., Martial xiii. 75. How each carries a stone, ws ἔχειν καὶ δεῖπνον καὶ πρὸς τὰς ἐμβολὰς τῶν ἀνέμων ἕρμα, Ael. ii. 1, cf. Antip. Sidon. cv, Ar. Av. 1137, 1429, Nonn. Dionys. xl. 515, Plin. x. 30 (23), also Prov. γέρανοι λίθους καταπεπτωκυῖαι, of provident men, Suid.; and how the same is a touchstone for gold, ΑΕ]. iii. 13. [In Plin. xxxvii. 72, the stone yepaviris is said to be so called from resembling the hue of the crane’s neck.] How the oldest crane, having encircled the flock, dies and is buried, Ael. ii. 1. How they post sentinels, who hold aloft a stone for wakefulness’ sake, Ael. iii. 13, Plut. Sol. Anim. x, xxix, Plin. x. 30,.Phil. De An. Pr. xi. The stone still figures in heraldry as the crane and her ‘ vigilance.’ The crane an Egyptian symbol of vigilance, Horap. ii. 94. It observes the time of its coming, ‘ intelligent of seasons,’ Hes. Op. 448 ἥτ᾽ ἀροτοῖό τε σῆμα φέρει, καὶ χείματος ὥρην δεικνύει ὀμβρηροῦ. Theocr. Id. x. 31 and Schol., Ar. Av. 710 σπείρειν μὲν ὅταν γέρανος κρώζουσ᾽ ἐς τὴν Λιβύην μεταχωρῇ.-

The fight with the Pigmies. I]. iii. 6 ἀνδράσι Πυγμαίοισι φόνον καὶ κῆρα φέρουσαι, and Schol.; cf. Arist. H. A. viii. 12, 597 (oc. dub.) οὐ γάρ ἐστι τοῦτο μῦθος, ἀλλ᾽ ἔστι κατὰ THY ἀλήθειαν γένος μικρὸν μέν, ὥσπερ λέγεται, καὶ αὐτοὶ καὶ οἱ ἵπποι, τρωγλοδύται δ᾽ εἰσὶ τὸν βίον. Cf. also Strab. Geogr. i, 2. 28, p. 35, Xv. 1.57, p. 711 3 Ctesias, Photii Biblioth. p. 68 ; Opp. Hal. i. 620; Philostr. Imagg. ii. p. 375, Heroic. l.c., Babrius xxvi; Apoll. Vit. iii. 50, p. 136, &c. Frequent in Latin; Plin. H. N. iv. 18, vii. 2, x. 23 (30); Ovid, Met. vi.90; F. vi. 176 nec quae Pygmaeo sanguine gaudet avem; cf. Julian. Anticensor. Epigr. 3 αἵματι Πυγμαίων ἡδομένη γέρανος : Juv. vi. 506, xiii. 168, &c., &c. A myth of the cranes and pigmies in Boios ap. Athen. 393C ἦν τις παρὰ τοῖς Πυγμαίοις γυνὴ διάσημος, ὄνομα Tepdva, x.t.d.: cf. ΑΕ]. xv. 29; Boios ap. Anton. Lib. 16 ; Eustath. in Iliad. 1444. 14; Ovid. Met. 1.c. The legend of the Pigmies appears in India in the story of the hostility between the Garuda bird and the people called szvaza, i.e. dwarfs, the Σκιρᾶται of ΑΕ]. xvi. 22; cf. Megasthenes ap. Plin. vii. 2. It is quite possible that this fable has an actual foundation in the pursuit of the ostrich by a dwarfish race. (Compare also Addison’s poem Ivypatoyepavopaxia; Tyson’s Essay concerning the Pygmies, &c.

The Cranes of Ibycus: theavengers of crime. Schol. Ar. Thesmoph. 168: Suid. 5. ν. Ἴβυκος" συλληφθεὶς δὲ ὑπὸ λῃστῶν ἐπ᾽ ἐρημίας ἔφη, κἂν τὰς γεράνους, ἃς ἔτυχεν ὑπερίπτασθαι, ἐκδίκους γενέσθαι, καὶ αὐτὸς μὲν ἀνῃρέθη μετὰ δὲ ταῦτα τῶν λῃστῶν εἷς ἐν τῇ πόλει θεασάμενος γεράνους ἔφη᾽ ἴδε, αἱ ᾿Ιβύκου ἔκδικοι, κι τ. Δ. Cf. Iambl. V. Pyth. xxviii. 12. 6 ὁρᾷς τοὺς μαρτύρας. Cf. also Plut. De Garrul. p. 509 F, Nemesian. De Nat. Hom. c. 42, Eudoc. p. 247, Zenob. i. 37, Apostol. ii. 14, Diogen. i. 35, H. Steph.

44 A GLOSSARY OF GREEK BIRDS

FEPANOZ (continued).

Animadv. ad Adagia Erasmi, p. 10; Stat. Silv. v. 3. 152 volucrumque precator Ibycus. Evidently alluded to also in Ar. Av. 1427. See also Welcker’s interesting article, Die Kraniche des Ibykos, Rhein. Mus. i. ΡΡ. 401-413, 1833.

A weather-prophet.—A sign of early winter, or of storm, ἐὰν πρωΐ πέτονται Kat ἀθρόοι, καὶ ἐὰν ὑποστραφῶσι πετόμενοι, Theophr. Sign. iii. 1, Geopon. i. 3.12; cf. Hes. Op. εἰ D. 629, and the imitation of the line in Ar. Av. 711; ai κλαγγαὶ καλοῦσιν ὄμβρους, Ael.i. 44; cf. Virg. Aen. x. 265, Georg. i. 351, 373, (cf. Milton, ‘With clang despise the ground, under a cloud In prospect’). How mariners return to port if they see. the cranes flying the contrary way, Ael. iii. 14, cf. vii. 7. A sign of fair weather, καὶ δ᾽ ἄν που γέρανοι μαλακῆς προπάροιθε γαλήνης, ἀσφαλέως τανύσαιεν ἕνα δρόμον ἤλιθα πᾶσαι, Arat. Phen. 1010; cf. Theophr. Sign. iv οὐ yap πέτονται πρὶν ἢ ἂν πετόμενοι καθαρὰ ἴδωσιν.

The crane was not molested, Lucill. 66 (Gk. Anthol. iii. p. 42) οὐδεὶς πρὸς γεράνους πόλεμος : cf. Ael. ii. 1 ; see however Babr. 13.

Mentioned as food, Plat. Polit. p. 114, Athen. p. 131, Plut. De Esu Carn. ii: Plin. x. 30, Hor. Sat. ii. 8, 86, Epod. ii. 35, Apic. vi. 2. Its brain used as an aphrodisiac, Ael. i. 44. How captured, by means of a beetle inside a dry gourd, Dion. De Avib. iii. 11. Grues mansue- factae, Plin. H. N. x. 23.

Their plumes carried in front of the shield by certain Eastern tribes, Herod. vii. 70 ; cf. iv. 175.

The Dance called yépavos, Plut. Theseus, xxi. 1. 9 D, Luc. Salt. 34, J. Poll. iv. 20 (101). Perhaps described in Callim. Delian Hymn, 515, &c.; still danced in Greece under the name of κανδιωτής, vide Guys, Voy. littér., lettre xiii; represented in Leroy, Ruines des plus beaux monuments de la Gréce (2nd ed.), p. 22, pl. x (Ricard, Vies de Plut. i. p. 137, 1829). The dictionaries usually say that the dance mimics the fight of the cranes, which is incorrect: the dancing of Cranes may be seen in the opening of the year in any zoological garden.

A comic simile, ἀνυπόδητος ὄρθρου περιπατεῖν γέρανος, Aristopho 3. 361 (Mein.).

Fables.—yépavor καὶ γεωργός, Aesop, 93 (Babr. 26). γ. καὶ χῆνες, 421. y-. καὶ ἀλώπηξ, 34 (Plut. Mor. 614 Ε). y. καὶ λύκος, 276 Ὁ. γι. καὶ ταῶς, 397 (Babr. 65).

See also Gyop, σέρτης.

ΓΙΝΙΣ (s. ys). A Tuscan word for a Crane = γέρανος, Hesych.

TAAY’KION. A kind of Duck. Perhaps the Golden-eye, Azas clangula, L., Clangula glaucion, Bonap., which winters in considerable numbers in all the waters of Greece

ΓΕΡΑΝΟΣ---ΓΛΑΥΞ. 45

ΓΛΑΥΚΙΟΝ (continued).

(Lindermayer, p. 163); at least some species of duck with pale yellow eyes like those of γλαῦξ, Athen. ix. 395 C τὸ δὲ λεγόμενον γλαύκιον διὰ τὴν τῶν ὀμμάτων χρόαν μικρῷ ἔλαττόν ἐστι νήττης.

ΓΛΑΥΞ (8. γλαύξ) (γλαύσσω, γλαυκός = gleaming [cf. coxa, σκέπτομαι:

ν. Edl. p. 31)]). The Little Owl, Athene noctua, auctt. Mod. Gk. κουκουβαΐα.

Description.—yvukrepdfios, Arist. H. A. i. 1, 488, cf. Ar. Lys. 7603 νυκτε- ρινός, γαμψῶνυξ, Arist. H.A. viii. 3, 592 Ὁ; οὐκ ὀξὺ βλέπει τῆς ἡμέρας. οὐ κατὰ ᾿ πᾶσαν τὴν νύκτα θηρεύει, ἀλλ᾽ ἀκρέσπερον καὶ περὶ ὄρθρον. θηρεύει δὲ μῦς . καὶ σαύρας καὶ σφονδύλας καὶ τοιαῦτ᾽ ἄλλα ζῳδάρια, ix. 34, 619 Ὁ (cf. Ar. Av. 589). μύουσι οἱ γλαυκώδεις καὶ τῷ ἄνω βλεφάρῳ, il. 12, 504. μικρὸν ἔχει τὸν σπλῆνα, ii. 15, 506. στόμαχον ἔχει εὐρύτερον τὸ Kdtw* ἀποφυάδας ἔχει, ii. 17, 509. ὀλίγας ἡμέρας φωλεῖ, viii. 16, 600. The owl’s nocturnal hootings, Ar. Lys. 760 (vide 5. vv. Buas, κίκυμις).

A bird of evil omen, Men. 4. 230 ἂν yAavé dvexpdyn δεδοίκαμεν. Dion. ix, in Gk. Anth. ii. p. 232 ἀμφὶ δὲ τύμβῳ σεῖο καὶ ἄκλαυτοι γλαῦκες ἔθεντο γόον : Ael. x. 37 (foretelling Pyrrhus’ death); see also Pallad. De Re Rust. i. 35, Plin. x. 12, 16, &c. A portent of victory: Hesych. πρὸ τῆς μάχης ἐν Σαλαμῖνι γλαῦκά φασι διαπτῆναι τὴν νίκην προσημαίνουσαν. Hence Prov. γλαῦξ ἵπταται, cf. Suid., Ar. Vesp. 1086, Eq. 1og1 and Schol. On the Owls released by Agathocles to encourage his soldiers, see Diod. SiG) ΧΧΣ ΤΙ, 3.

A weather-prophet, ἄσασα εὐδίαν μαντεύεται, Arist. fr. 241, 1522 ἃ. Cf. Theophr. Sign. iv, Ael. vii. 7, Arat. 999, Geopon. i. 2. 6, Virg. Georg. i. 403.

The hostility to it of small birds, Arist. H. A. ix. 1, 609, Luc. Harm. 1 ὥσπερ ἐπὶ τὴν γλαῖκα τὰ ὄρνεα, cf. Ov. Met. xi. 24 et coeunt ut aves si quando luce vagantem Noctis avem cernunt; Plin. x. (17) 19, &c.

Capture of small birds by means of the owl, Arist, H. A. ix. 1, 609 τῆς δὲ ἡμέρας Kal τὰ ἄλλα ὀρνίθια τὴν γλαῦκα περιπέταται, ὃ καλεῖται θαυμάζειν (cf. Timon ap. Hesych., Diog. L. iv. 42, Sillogr. Gr. p. 117, ed. Wachsmuth, οἱ δέ μιν fire γλαῦκα πέριξ σπίζαι τερατοῦντο), καὶ mpoo- πετόμενα τίλλουσιν᾽ διὸ οἱ ὀρνιθοθῆραι θηρεύουσιν αὐτῇ παντοδαπὰ ὀρνίθια. Cf. Arist. H. A. ix. 22, 617 Ὁ, Ael. 1. 29, Phil. De An. Pr. 468, Dio Chrys, xii. 1; an Egyptian version, Horap. ii. 51. Full account in Dion. De Avib. ili. 17 γλαυκὶ δὲ ai κορυδαλίδες ἀγρεύονται ἣν ὁ Onpatis ἐπί τινος χαλκῆς στήσας ayidos τινάσσει, σπάρτα συνεχῶς ἐπιτείνων, καὶ περιθεὶς κύκλῳ ῥαβδία περιχρισθέντα ἰξῷ" τὴν γλαῦκα τὸ νυκτερινὸν ὄρνεον σπεύδουσιν ai κορυδαλίδες ἑλεῖν, τῷ τε ἰξῷ καὶ τοῖς ῥάβδοις ἁλίσκονται, See also Dio Prusiensis, Orat. 72 and 12, quoted in Schneider’s Ecl. Phys. i. 48.

The owl itself avropyovpevos ἁλίσκεται, Arist. H. A. villi. 12, 597 b, fr. 276, 1527 b,

46 A GLOSSARY OF GREEK BIRDS

TAAY= (continued).

The War of the Owls and Crows: πολεμία γλαῦξ, κορώνη, dpyidos. Arist. H. A. ix. 1, 609 νύκτωρ ἐπιβουλεύει τοῖς @ois τῆς κορώνης, κι τι dr. Ael. iii. 9, Antig. Mirab. 57 (62), Plut. Od. et Inv. iv (Mor. 537 C). The story is oriental, and is one of the chief tales in the Mahabharata. Cf. Indian Antiq. March, 1882, p. 87; also, ‘The Night of Slaughter,’ by Sir Ed. Arnold. The account in Julian. Imp. Orat. iv. 149 suggests that the story is simply a parable of the Sun and Moon; vide infra. See also s.v. κορώνη. Cf. Prov. ἄλλο γλαῦξ, ἄλλο κορώνη φθέγγεται" ἐπὶ τῶν ἀλλήλοις μὴ συμφωνούντων, Suid.

Milks the ewes like a goatsucker: uses a bat’s heart to keep away

_ants from its nestlings, Dion. De Avib. i. 15.

Sacred to Demeter, Porph. De Abst. iii. 5.

No Owls in Crete. Ael. v. 2, xvii. 10, Arist. De Mirab. 124 (130), 83 (84), Plin. x. 29 (41).

Fables of the very wise Owl, Aes. 105, 106, from Dio Chrysost. xii, Ixxii. A fabled metamorphosis, Nicand. ap. Anton. Lib. 10; 5. v. Buta: see also Boios ap. Ant. Lib. 15.

The allusion to the Owl in Ar. Av. 358 is unexplained: it contains some obscure reference to the sacred χύτρα and probably to the feast of the χύτροι.

γλαῦξ can scarcely be said to be a generic term, except in the sense that the Little Owl, as the commonest species, is taken as typical of the rest. It is still extremely common about Athens (cf. Ar. Av. 301 ᾿ γλαῦκ᾽ εἰς ᾿Αθήνας, cf. Antiph. 3, 96 (Meineke), Lucian, Nigr. 1, Diog. L., Vit. Plat., Οἷς ad Quint. ii. 16, &c.; Propert. ii. 20, 5 nocturna volucris funesta querela, Attica), as indeed it is, in one or other of its local forms, all round the Levant, It is the bird of Athene (cf. Ar. Av. 516, Eq. 1092, &c., &c.), doubtless in her primitive character of the Goddess of Night; the epithet γλαυκῶπις is quite obscure, but I fancy we have it used in a very ancient sense when applied to the moon, e.g. Eur. fr. (ap. Schol. Ap. Rhod. i. 1280) γλαυκῶπίς τε στρέφεται μήνη : cf. Emped. ap. Plut. ii. 934 C; cf. also γλαυκώ, a name for the Moon, Schol. Pind. Ol. vi. 76 (cit. Fick, Beitr. Indog. Spr. xx, p. 156, 1894). On Athene as a moon-goddess, cf. Porph. ap. Euseb. P. E. iii. 11; Creuzer, Symb. iii. 380, &c. It was represented on Athenian coins (γλαῦκες Λαυριωτικαί, Ar. Av. 1106, Schol. in Ar. Eq. 1091, Plut. i. 442, Philochori fr. p. 83, Suid., Hesych.), and is still the city’s badge. On a very ancient colossal Owl from the Parthenon, see Friederichs, Bausteine, p. 22; cf. Hesych. γλαῦξ ἐν mode’ παροιμία, ἀνακεῖται yap ὑπὸ Φαίδρου ἐν τῇ ἀκροπόλει. The owl of Athene is always a hornless, and never a horned or eared species (cf. Blumenbach, Sp. Hist. Nat. Ant. p. 20, Gottingen, 1808). A dance called yAadé, Athen. xiv. 629 f.; also oxo, q. ν.

rAAYE—TrYw 47

rFAQTTI’S. An undetermined bird.

Arist. H. A. vili. 12, 597 b. Departs with the quails: γλῶτταν ἐξαγο- μένην ἔχει μέχρι πόρρω. Cf. Plin. x. 23 (33).

Supposed by Sundevall (op.c. p. 129) to be identical with ἴυγξ, the Wryneck, on account of the protrusible tongue; as also by Niphus, in Arist., v. Camus, 11. 383; the Wryneck however winters in Greece

_(Lindermayer p. 41). Belon identified it with the Flamingo, Gesner, followed by Linnaeus, from a confusion with Ger. or Sw. G/z?t, with the Greenshank, in connexion with which latter bird the name survives in modern zoology. Vide s.v. éXadis.

ΓΝΑΦΑΛΟΣ. An unknown bird. Arist. H. A. ix. 16, 616 b φωνὴν ἔχει ἀγαθήν, καὶ τὸ χρῶμα καλός, καὶ βιομήχανος, καὶ τὸ εἶδος εὐπρεπής. δοκεῖ δ᾽ εἶναι Eevixds ὄρνις" ὀλιγάκις

ws

yap φαίνεται ἐν τοῖς μὴ οἰκείοις τόποις.

Gesner suggests the Bohemian Waxwing, Awmzpelis garrulus, L., which however has not τὴν φωνὴν ἀγαθήν, nor is there any evidence of the Waxwing reaching Greece. Probably the foreign name of a foreign bird.

ΓΟΙΝΕΈΣ: κόρακες, Hesych. Perhaps for [ F Joivas, q. v.

‘TO’AMIZ: Wap, τὸ ὄρνεον, Hesych.

ΓΟΡΤΥΞ᾽ ὄρτυξ, Hesych. Quasi βόρτυξ.

ΓΡΑΊΠΙΣ εἶδος ὀρνέου, Hesych. Perhaps akin to θραυπίς : cf. J. G.

Schneider in Arist. H. A. viii. 5. 4, p. 590. ΓΡΑΥΚΑΛΟΣ᾽ ὄρνις τεφρός, Hesych. Cf. καυκαλίας.

ΓΡΥΊΠΑΙ’: αἱ νεοσσιαὶ τῶν γυπῶν᾽ οἱ δὲ γύπαι, Hesych. ΓΡΥΠΑΙΈΤΟΣ. A fabulous bird. Ar. Ran. 929.

ry’rHz. <A fabulous bird: supposed to be connected with Lith. gu/a, gusutys, a Stork.

Dion. De Avib. 11. 16 γύγης ὄρνις ἐστίν, ἀναβοᾶν ἀεὶ καὶ adew τοῦτο δοκῶν, ὃς τοὺς ὄρνεις ἐν νυκτὶ κατεσθίει τοὺς ἀμφιβίους. τὴν ἐκείνου γλῶσσαν εἴ τις ἀποτέμοι χαλκῷ καὶ φαγεῖν δοίῃ τῷ μήπω λαλοῦντι παιδίῳ, πάντως αὐτοῦ ταχέως λύσει τὴν σιωπήν.

ΓΥψ. A Vulture. See also ἀετός, αἰγυπιός, νέρτος, περκνόπτερος, φήνη. Mod. Gk. ὄρνεον, ἀγιοῦπα (Byzantios).

Frequent in Homer, usually with the idea of feeding on carrion, Il. iv. 237, xi. 162, xvi. 836, xxii. 42; Od. xxii. 30, ἅς. Cf. Eur. Tr. 595 αἱματόεντα σώματα νεκρῶν γυψὶ φέρειν τέταται: Eur. Rh. 515 πετεινοῖς yi θοινατήριον. Ov. Tr. vi. 11, Lucret. iv. 680, Sil. Ital. iii. 396, &c. Used metaphorically, Eur. Andr. 75.

48 A GLOSSARY OF GREEK BIRDS

ΓῪΨ (continued).

Arist. H. A. vi. 5, 563 νεοττεύει ἐπὶ πέτραις ἀπροσβάτοις (also Antig. H. Mirab. 42 (48), cf. Aesch. Suppl. 796 κρεμὰς γυπιὰς πέτρα)" διὸ σπάνιον ἰδεῖν νεοττιὰν γυπὸς καὶ νεοττούς. καὶ διὰ τοῦτο καὶ Ἡρόδωρος 6 Βρύσωνος τοῦ σοφιστοῦ πατὴρ φησὶν εἶναι τοὺς γῦπας ἀφ᾽ ἑτέρας γῆς, ἀδήλου ἡμῖν, τοῦτό τε λέγων τὸ σημεῖον, ὅτι οὐδεὶς ἑώρακε γυπὸς νεοττιάν, καὶ ὅτι πολλοὶ ἐξαίφνης φαίνονται ἀκολουθοῦντες τοῖς στρατεύμασιν [as the Griffon Vulture did at Sebastopol], cf. Ael. ii. 46, Basil. Hexaém. viii ἴδοις ἂν μυρίας ἀγέλας γυπῶν τοῖς στρατοπέδοις παρεπομένας : ὅς. How the Vultures divine beforehand the place of battle, πρὸ ἡμερῶν ἑπτὰ ἐπ᾽ αὐτὸν παραγινόμεναι, Horap. i. 11; cf. ΑΕ]. ii. 46; Umbricius ap. Plin. x. (6) 7; Plaut. Truc. ii. 3. 16, Martial, Ep. 62, 6.

Arist. 1. c. τὸ δ᾽ ἐστὶ χαλεπὸν μὲν ἰδεῖν, ὦπται δ᾽ ὅμως. τίκτουσι δὲ δύο ὠὰ οἱ γῦπες (cf. Plin. x. 7). Cf. H. A. ix. 11, 615, which latter passage has ἕν φὸν ἢ δύο τὰ πλεῖστα.

On the mythical generation of vultures, how they are all females, are impregnated by the East wind, lay no eggs, and bring forth their young alive and feathered, see Ael. ii. 46, Arist. De Mirab. (6c) 835 a, 1, Horap. i. 11, Dion. De Avib. i. 5, Phile, De An. Pr. 121, Plut. Quaest. de Us. Rom. 93 (Mor. 286 A, B), Ammian. Marcell. xvii, Tzetz. Chil. xii. 439, Euseb. Pr. Ev. iii. 12, and innumerable other references in Patristic literature. On the mythical genealogy of the vultures, see also S. vv. ἀετός, ἁλιάετος, φήνη. These are Egyptian myths. Vultur Julvus was sacred to Maut, the Goddess of Maternity, cf. Deut. xxxii. 11, 12; cf. Horap. i. 11 μητέρα δὲ γράφοντες γύπα ζωγραφοῦσι, ἐπειδὴ ἄρρην ἐν τούτῳ τῷ γένει τῶν ζῴων οὐχ ὑπάρχει. Hence also the obstetrical value of a Vulture’s feather, Plin. xxv. (14) 44. The Common Egyptian Vulture or Pharaoh’s Hen, eophron percnopterus, was sacred to Isis, cf. ΑΕ]. x. 22 Αἰγύπτιοι δὲ Ἥρας μὲν ἱερὸν ὄρνιν εἶναι πεπιστεύκασι τὸν γῦπα, κοσμοῦσι δὲ τὴν τῆς Ἴσιδος κεφαλὴν γυπὸς πτεροῖς. In Horapollo, yi is always feminine. The Vulture being sacred in Egypt, was an unclean bird among the Jews; cf. ἔποψ.

On the φιλοστοργία of the Vultures, cf. Od. xvi. 216, Aesch. Ag. 49, Plut. Q. Rom., Mor. 286 A, B, Opp. Hal. i. 723; cf. αἰγυπιός. The Vulture is stated to feed its young with its own flesh or blood, a myth afterwards transferred to the Pelican; Horap. i. 11, cf. Georg. Pisidas, 1064 (cit. Leemans) τὸν μηρὸν ἐκτέμοντες, ἡματωμένοις Τάλακτος ὀλκοῖς ζωπυροῦσι τὰ βρέφη. On the connexion between the Vulture and the Pelican, see s.v. Bain. The stories of the Vulture’s tenderness and affection coincide with the resemblance between the Hebrew words Di] compassion, and 09 a vulture (Boch. Hieroz. 11. 803, &c.).

How a Vulture’s feather, if burnt, drives serpents from their holes, Ael. i. 45, Plin. xxix. (4) 24. How the pomegranate is fatal to vultures, ΑΕ]. vi. 46. How*the odour of myrrh is fatal to Vultures, Ar. De

rw : 49

ΓῪΨ (continued). Mirab. (147) 845 a, 35, Ael. iii. 7, iv. 18, Geopon. xiii. 16, xiv. 26, Theophr. De C. Pl. vi. 4, Clem. Alex. Paedag. ii. 8; and why, Dion. De Avib. i. 5. Doves do not fear the Vulture, Ael. v. 50; the hawk is hostile to it, Ael. 11. 42. Most of the above mythical attributes of the Vulture are summed up by Phile, c. iii De Vulture.

The stories of Prometheus and Tityus, Od. xi. 577; Aen. vi. 595 ; Lucret. iii. 997; Ov. Met. iv. 456; Val. Fl. Argon. vii. 357, &c. See also s.v. ἀετός.

How the Persians exposed their dead to the Vultures, Herod. i. 140. Cf. Ael. x. 22 Βαρκαῖοι (5. Βακκαῖοι, Ἱσπανίας ἔθνος, Steph.) τοὺς ἐν πολέμῳ τὸν βίον καταστρέψαντας γυψὶ προβάλλουσιν, ἱερὸν τὸ ζῷον εἶναι πεπιστευκότες (cf. Sil. Ital. 111. 340, xiii. 470).

The augury of Romulus, Plut. Romulus ix, Quest. Rom. 93, Dio Cass. xvi. 46, Dion. Hal. i. p. 73, Ael. x. 22, Liv. Hist. i. 7, &c.; of Augustus, Sueton. Aug. c.95. The prophecy of Vettius, drawn from the vultures of Romulus, as to the duration of Rome, Censorin. xiv.

The Vulture is sacred to Hercules, Plut. Mor. 286 A; is associated with Pallas, Eur. Tr. 594. The Vulture and Scarab together, according to their order and position, represented Neith or Phtha, Athene or Hephaestus, Horap. i. 12; cf. Creuzer, Symb. iii. 338, and Lauth op. cit.

In the system of Egyptian hieroglyphics the Vulture and the Beetle are associated or contrasted with one another. This relation bears upon certain statements made by Greek writers. The beetle, κάνθαρος, is devoid of females (Ael. x. 15) as the Vulture is of males; it is killed, as is the Vulture, by the odour of myrrh (Ael. i. 38, vi. 46, Phile 120, 1215); it shares with the ‘Eagle’ the gift of the renewal of youth (Arist. H. A. viii. 17, 601). For further details concerning Egyptian Vulture-myths and for many references to other sources of information, see Horap. ed. Leemans, pp. 171-191; and for the connexion between the statements of Horapollo and the phonetic value of the Vulture- symbol, see Lauth, Sitzungsber. Bayer. Akad. 1876, pp. 81-83.

A fabled metamorphosis, Boios ap. Ant. Lib. 21 ΓΑγριος δὲ μετέβαλεν εἰς γῦπα, πάντων ὀρνίθων ἔχθιστον θεοῖς τε καὶ ἀνθρώποις.

A medicinal application, Dioscor. ii. cap. De stercore : “γυπὸς ἄφοδος ἀποθυμιαθεῖσα ἔμβρυα ἐκτινάσσειν παραδέδοται (a statement frequently made by the Arab Doctors, Bochart). For other medicinal uses of the vulture’s liver, heart, and feathers, see Plin. xxix. (4) 24, (6) 38, Galen iv. 8, Sext. Platon. ii. 2, Quint. Seren. c. 47, &c.

Proverbs.—yumés σκιά" ἐπὶ τῶν μηδενὸς λόγου ἀξίων (cf. ὄνου σκιά), Suid.; the proverb may refer, on the other hand, to the shadow of coming events, in allusion to the Vulture’s fabled prescience (vide supra; cf. also Erasm. in Proverbiis s.v. vu/turis umbra). θᾶττον ἂν γὺψ anddvas μιμήσαιτο, Luc. Pisc. 37.

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50 A GLOSSARY OF GREEK BIRDS

ΓῪΨ (continued). yoy is, like αἰγυπιός, a generic word for Vulture. In Arist. H. A. Vili. 3, 592 Ὁ, two species are distinguished, ὁ μὲν μικρὸς καὶ ἐκλευκότερος, ὁ δὲ μείζων Kal σποδοειδέστερος. Four vultures occur in Greece, Gypaetus barbatus, the Lammergeier, Vultur fulvus, the Griffon Vulture, V. cine- reus, the Black or Cinereous Vulture, and Meophron percnopterus. Sundevall and others have tried to apportion among these four the names φήνη, περκνόπτερος, and the two varieties mentioned of yi. But I think it certain that here the small white Meophron is meant as the one variety, and that the larger darker sort includes the other three. The true Vultures were usually spoken of as dark-coloured or black; 6. 5. Plin. x. 6 vulturum praevalent nigri, cf. Phile 130; Juv. Sat. xiii vulturis atri poena; Senec. in Thyeste, visceribus atras pascit

effossis aves.

raw. A Macedonian name for the Jackdaw = κολοιός, Hesych.

AA’KIA’ τὰ ἄγρια ὀρνιθάρια, Hesych.

AAKNI’S, Hesych. An unknown bird. Also δακνάς, Festus: Dagnades sunt avium genus, quas Aegyptii inter potandum cum coronis

devincire soliti sunt, quae vellicando morsicandoque et canturiendo assidue non patiuntur dormire potantes.

AA’NAAAOX: ὁ ἐρίθακος, τὸ ὄρνεον, Hesych.

ΔΕΙΡΗΣ. A name for the Sparrow in Elis. Nicander ap. Athen. ix. 392 ἃ.

AI'THPE%: στρουθοί, Hesych. Cf. Spijyes.

AVKAIPON, also δίκαιον (Ael. iv. 41) = Arab. gzkanon. An Indian ‘bird’ as large as a Partridge’s egg, whose dung causes a pain- less death like sleep; Ctesias p. 313, Ael. iv. 41, Phile, De Anim. Propr. 33 (32), ν. 761. The ‘bird’ was the Dung-beetle, Scarabaeus sacer, L., Arab. ztkanon; the ‘dung’ was probably confounded with charas, a resinous preparation of Indian hemp. Vide Valentine Ball, Indian Antiq. xiv. p. 310, 1885; also Proc. R. I. Acad. (2) ii.

AI'KTYZ: ὁ ἰκτῖνος, ὑπὸ Λακώνων, Hesych.: cf. ikris. ‘The word is more than doubtful as a bird-name, and is applied to a Libyan animal by Herod. iv. 192.

APAKONTI’=. An unknown or fabulous bird, into which one of the nine Emathidae, daughters of Pierus, was metamorphosed; Nicand. ap..Anton. Lib. Met. c. 9.

ΓΥΨ---ΔΡΥΟΚΟΛΑΠΤΗΣ 51

APENANI’S, from δρέπανον, i.e. ‘sickle-wing.’ Also δραπανίς, Hesych.

Arist. H. A. i. 1, 487 b. A bird similar to ἄπους and χελιδών, εὔπτερος, κακόπους. ὁρᾶται καὶ ἁλίσκεται ὅταν van τοῦ θέρους" ὅλως δὲ Kal σπάνιόν ἐστι. ?

Probably the larger Alpine Swift, Cypselus melba, L., and also perhaps the Common Swift, C. afus, both conspicuously ‘ sickle- winged.’ On the other hand, Aub. and Wimm. p. 111, also Bochart ii. 62, as well as Gaza and Scaliger, say the Sand- Martin: v. κύψελος. Cf. Plin. x. (33) 49, xi. 47 (107), xxx. (4) 12. The brief account indicates that the bird is comparatively scarce, and that its period of residence in the country is short; both circumstances telling in favour of a Swift as against the Sand-Martin.

δρεπανίς is translated κεγχρίς by Hesychius.

ΔΡΗΊΓΊΕΣ στρουθοί, Μακέδονες, Hesych. Also δίγηρες and Sipnyes. Cf. δείρης, δρικήαι, q. v.

APIKH’AI: ὄρνεα ποιά, Hesych. Also Spié, στρουθός, ap. Cyrill., Lob. Parall. p. 102. Cf. δρῆγες, &c.

APYOKOAA’NTHE. Also δρυηκολάπτης, δρυκολάπτης (Ar. Av. 480, 979), δρυκόλαψ (Hesych.), δρυοκόπος (Arist. De Part. iii. 1, 662 b). Cf. Sk. darvaghdafa (Keller).

A Woodpecker. Mod. Gk. ἀζιχλιδάρα (v.d. Miihle). See also δρύοψ, ἴπνη, κελεός, πελεκᾶν, πιπώ. |

Arist. H. A. viii. 3, 593, vide s.v. mad. Ib. ix. 9, 614, a full and accurate description: κόπτει δὲ ras δρῦς ὁ δρυοκολάπτης τῶν σκωλήκων καὶ σκνιπῶν ἕνεκεν, ἵν᾽ ἐξίωσιν. ἀναλέγεται γὰρ ἐξελθόντας αὐτοὺς τῇ γλώττῃ" πλατεῖαν δ᾽ ἔχει καὶ μεγάλην. καὶ πορεύεται ἐπὶ τοῖς δένδρεσι ταχέως πάντα τρόπον, καὶ ὕπτιος καθάπερ οἱ ἀσκαλαβῶται. ἔχει δὲ καὶ τοὺς ὄνυχας βελτίους τῶν κολοιῶν πεφυκότας πρὸς τὴν ἀσφάλειαν τῆς ἐπὶ τοῖς δένδρεσιν ἐφεδρείας" τούτους γὰρ ἐμπηγνὺς πορεύεται. ἔστι δὲ τῶν δρυοκολαπτῶν ἕν μὲν γένος ἔλαττον τοῦ κοττύφου, ἔχει δ᾽ ὑπέρυθρα μικρά, ἕτερον δὲ γένος μεῖζον ἢ κόττυφος" τὸ δὲ τρίτον γένος αὐτῶν οὐ πολλῷ ἔλαττόν ἐστιν ἀλεκτορίδος θηλείας. νεοττεύει δ᾽ ἐπὶ τῶν δένδρων, ἐν ἄλλοις τε τῶν δένδρων καὶ ἐν ἐλαίᾳις ... καὶ τιθασσευόμενος δέ τις ἤδη ἀμύγδαλον εἰς ῥωγμὴν ξύλου ἐνθείς, ὅπως ἐναρμοσθὲν ὑπομείνειεν αὐτοῦ τὴν πληγήν, ἐν τῇ τρίτῃ πληγῇ διέκοψε καὶ κατήσθιε τὸ μαλακόν. Cf. Arist. De Mirab. 13, 831 Ὁ: the hard bill of the woodpecker, Arist. De Part. iii. 1, 662 Ὁ.

Four well-defined species occur in Greece. (a) the Great Black Woodpecker, Picus Martius, which evidently answers to the last and largest variety mentioned above ; (ὁ) the Green Woodpecker, P. viridis,

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52 A GLOSSARY OF GREEK BIRDS

APYOKOAANTHE (continued).

with its close ally, P. canus; (c, d) the Greater and Lesser Spotted Woodpeckers, P. major and minor. The Green Woodpecker is described under the name κελεός, and accordingly Sundevall and others make the remaining two of the three Aristotelian varieties to be the Greater and Lesser Spotted Woodpeckers respectively. But as P. virzdis, whether it had another name or not, would certainly be still classed as δρυοκολάπτης, it is better to take it as the middle- sized sort, uniting the Greater and Lesser Spotted Woodpeckers as - the last and least variety.

The Woodpecker is not in Greek, as it is in Latin (e.g. Ov. Met. xiv. 321, F. ili. 37, 54, Virg. Aen. vii. 191, Plin. x. 18 (20), Plut. Q. Rom. xxi. 268 F, Romulus iv; Aug. Civ. Dei, xiii. 15), a bird of great mythological importance, though the Dryopes were probably, like the descendants of Picus, a Woodpecker-tribe. It figures in the oriental Samir-legend (vide s.v. ἔποψ) in Ael. i. 45 as making its nest in a tree, and, by virtue_of a certain herb, removing a stone with which one shall have blocked up the entrance; cf. Plin. x. (18) 20, xxv. 5; Plut. p. 269; Dion. De Avib. i. 14; and is accordingly spoken of as a rival power to ἔποψ in Ar. Av. 480. Cf. Alb. Magnus, De Mirab. 1601, p. 225. See also Baring-Gould, Myths of the Middle Ages, p. 397. The Woodpecker and the Hoopoe come into relation also in the version of the Tereus-

“myth given by Boios ap. Anton, Lib. Met. 11, where the brother of Aédon is transformed into the bird ἔποψ, and her husband into πελεκᾶν.

ΔΡΥΌΨ. A Woodpecker = δρυοκολάπτης, Ar. Av. 304.

AY’NTHE. A diving bird, identical with αἴθυια (ᾳ. v.), ἔνιοι καύηκες.

Etym. Μ.

Callim. 167, ap. Etym. M. δύπται τ᾽ ἐξ ἁλὸς ἐρχόμενοι ; with which cf. Arat. 914, 5.ν. ἐρωδιός. Lyc. 73 στένω σε, πάτρα, καὶ τάφους ᾿Ατλαντίδος, δύπτου κέλωρος. Applied to a professional diver or sponge-fisher in Opp. Hal. ii. 436, and possibly also, therefore, in the preceding reference. Cf. ἀρνευτήρ.

AYTI'NOX. An unknown water-bird. Dion. De Avib. ii. 13, iii. 24. EPAAAI’S, also ἰδαλίς, ὄρνις ποιός, Hesych.

ἜΛΑΙΟΣ s. ἐλαιός. According to Alex. Mynd. ap. Athen. ii. 65 B a kind of aiy@adés or titmouse, called by some πυρρίας (MS. mipias), συκαλὶς δ᾽ [ὅτι ἁλίσκεται] ὅταν ἀκμάζῃ τὰ σῦκα. Conj. in Anth, Pal. vii. 199 ed. Mackail xi. 13 φίλ᾽ ἔλαιε, Probably one of the many Warblers which frequent the olive-gardens, e.g. Salicaria olivetorum, Strickl., and S. edaetca, Linderm. (v. Lindermayer,

pp. 88-92).

ΔΡΥΟΚΟΛΑΠΤΗΣ---ΕΛΩΡΙΟΣ 53

ἜΛΑΝΟΣ = ἰκτῖνος, Hesych. ἘΛΑΣΑΣ. An unknown bird, Ar. Av. 886.

ἜΛΑΦΙΣ. An unknown water-bird.

Dion. De Avib. ii. 11 ἐλαφὶς δ᾽ ὄρνεόν ἐστι τὰ πτερὰ πάντα ἐπὶ τοῖς νώτοις ἐλάφων ἔχον ἐοικότα θριξί, καὶ τρέφεται κατὰ τοὺς χερσαίους ἴυγγας, τὴν γλῶσσαν μηκίστην οὖσαν ὥσπερ ὁρμιὰν εἰς τὸ ὕδωρ ἐπὶ πολὺ καθιεῖσα, x.t.A. The hair-like feathers on the back suggest, if anything, a Heron or Egret. A gem in the British Museum represents a Heron or Stork, with the antlers of a Stag; v. Torr, Rhodes, pl. 1, Imhoof-Bl. and K., pl. xxvi. 59.

"EAE‘A. MSS. have also ἐλαία, (qy. = ἕλεια Sundev.), ἔλεια Callim. 5. ἐλεᾶς Ar. Av. 302, 5. ἐλέας, Hesych. Cf. ἔλαιος. A small bird, probably the Reed-Warbler, Salicarta arundinacea, Selby, and allied species.

Arist. H. A. ix. 16,616 b ὄρνις εὐβίοτος, καθίζει θέρους μὲν ἐν προσηνέμῳ καὶ σκιᾷ, χειμῶνος δ᾽ ἐν εὐηλίῳ, καὶ ἐπισκεπεῖ ἐπὶ τῶν δονάκων περὶ τὰ ἕλη" ἔστι δὲ τὸ μὲν μέγεθος βραχύς, φωνὴν δ᾽ ἔχει ἀγαθήν. In Ar. Av: 302 ἐλεᾶς may or may not be the same bird. Callim. ap. Schol. Ar. Av: 302 ἔλεια μικρόν, φωνῇ ἀγαθόν.

The Reed-Warbler is a permanent resident in Greece, and is very common in all marshy places (Kriiper, &c.).

ἜΛΕΙΟΊΣ εἶδος ἱέρακος, Hesych. Sch. conjectures ἕλειος Jalustris in Arist. H. A. ix. 36, 1, and for the common reading λεῖοι writes ἔτι δ᾽ ἕλειοι of καὶ φρυνολόγοι. Cf. A. and W. ii. p. 264. Vides. v. ἐπιλεῖος.

ἜΛΕΟΣ. A kind of Owl.

Arist. H. A. viii. 3, 592b; mentioned with, and said to resemble, αἰγώλιος and σκώψ : μείζων ἀλεκτρυόνος, θηρεύει τὰς Kitras. ix. 1, 609b κρὲξ ἐλεῷ πολέμιος (alternative readings, κολεῷ, γολεῷ).

The size accords with that of the Tawny Owl, Syraium Aluco, L., which is common in Greece and is not definitely ascribed to any other classical name. Scaliger so identifies it, taking ἐλεός from the owl’s cry, cf. ἐλελεῦ, &c., also Lat. wlula. Sundevall reads ἐλεός 5. ἕλειος = falustris, supporting this view by the mention of Crex in the context, and identifies the bird with Strix drachyotus, L., the Short-eared or Marsh Owl. But both etymological suggestions are more than doubtful, and neither Tawny nor Short-eared Owl θηρεύει tas κίττας. Artemidor. iii. 65, Zonar. c. 684.

‘EAQ’PIOX. A water-bird, similar to κρέξ (verb. dub.).

Clearch. ap. Athen. viii. 332 E (Casaubon), where later editors read ἐρωδιός : numbered among τοὺς ὄρνιθας τοὺς παρευδιαστὰς καλουμένους.

54 A GLOSSARY OF GREEK BIRDS "ENOY’EKOX: ὁ ἀσφαλός, τὸ ὄρνεον, Hesych. "EMIZA: ὄρνεα, Κύπριοι, Hesych. (σπίζια, conj. Salmas.)

ἘΠΙΛΑΙΣ. An unknown small bird.

Arist. H. A. viii. 3, 592 Ὁ ὄρνις σκωληκοφάγος. Sylburge, Schneider, Piccolos and others read ὑπολαΐς, q. v.

ἘΠΙΛΕΓῸΣ, s. ἐπίλεος. A bird of prey, perhaps the Buzzard, Buteo vulgaris, Bechst.

Plin. H. N. x. 9 epileum Graeci vocant qui solus omni tempore apparet, caeteri hieme abeunt (vide s.v. αἰσάλων). This passage, following on a reference to #uteo, and stating a fact recorded by Aristotle of τριόρχης (q.v.), suggests that all three are identical. Perhaps connected with, or a mere variant of, ἐλειός or λεῖος, q. ν.

ἘΠΟΊΛΙΟΣ. εἶδος ὀρνέου νυκτερινοῦ, Suid. Ambiguum an illud, quod ab Aristotele αἰγωλιός, H. St. Thesaur. App. p. 942 E.

Note.—We have above (ἔλαιος, ἐλέα ---ἐλεός, ἐπιλαΐς, ἐπιλεῖος) a succession of bird-names all very similar, whose meaning and deri- vation are alike obscure.

Ἔποψ. The Hoopoe, Upupa epops, L. Hesych. has also ἔποπος, ὄρνεον : ἔπωπα, ἀλεκτρυόνα ἄγριον : and also ἀπαφός.

Mod. Gk. τζῴαλοπετεινός or τσαλοπετεινός (Erhard, Heldreich), ἀγριο- κόκορος (Boch., Jonston ; still on Mt. Taygetus, Heldr.), ἀγριοκόκοραξ (v.d. Miihle). ἔποψ is, in form, onomatopoeic, like z~upa, but is very probably based on an Egyptian solar name, ”Amoms, Ἡλίου ἀδελφός, Plut. De 15. xxxvi; with which cf.”Exagos—Herod. ii. 153, &c., &c.; also Ἔπιφι, Plut. Is. et Os. lii. p. 372 B: the form ἀπαφός preserved in Hesychius is identical with the name used by the Syriac Physiologist. For fanciful derivation see Aesch. fr. 305 érow ἐπόπτης τῶν αὑτοῦ κακῶν : cf. Hesych. s.v. See also s. vv. κουκούφα, πούπος.

First mentioned by Epicharm. ap. Athen. ix. 391 D (fr. 116, Ahrens)

σκῶπας ἔποπας γλαῦκας.

- Description.—Arist. H. A. i. 488 b ὄρνις ὄρειος, cf. ix. 11. 615 ἃ (vide Boch. Hier. ii. p. 343 for similar interpretation of Heb. or Arab. dukiphat, duk kepha, gal/us montanus). H.A. ix. 15,616 b οὐκ ἔχει τῆς γλώττης τὸ ὀξύ, vide 5. vv. ἀηδών, μελαγκόρυφος : cf. Giebel, Z. f. ges. Naturw. x. 236. Pausan. x. 4 ὁ δὲ ἔποψ ἐς ὃν ἔχει λόγος τὸν Τηρέα ἀλλαγῆναι, - μέγεθος μὲν ὀλίγον ἐστὶν ὑπὲρ ὄρτυγα, ἐπὶ τῇ κεφαλῇ δὲ οἱ τὰ πτερὰ ἐς λόφου σχῆμα ἐξῆρται. Cf. Ar. Av. 94, 99, 279; Ovid, Metam. vi. 671 cui stant in vertice cristae, Prominet immodicum pro longo cuspide rostrum, Plin. x. (65) 36 cum fetum eduxere abeunt. Is destructive to bees, Phil. De An. 712.

ΕΝΘΥΣΚΟΣ---ἜΠΟῸΨ 55

ΕΠΟΨ (continued).

The cry represented, ἐποποποποποποποποποποῖ, Ar. Av. 227, ἄς. Vv. 237, 243, 260 τιὸ rid &c., though incorporated in the same speech, are evidently from the nightingale and other birds behind the scenes: κικκαβαῦ, ν. 261, is the owl’s hoot.

Nest.—Arist. H. A. vi. I, 559 a μόνος οὐ ποιεῖται νεοττιὰν τῶν καθ᾽ ἑαυτὰ νεοττευόντων, ἀλλ᾽ εἰσδυόμενος εἰς Ta στελέχη ἐν τοῖς κοίλοις αὐτῶν τίκτει, οὐδὲν συμφορούμενος. Ib. ix. 15, 616 Ὁ νεοττιὰν ποιεῖται ἐκ τῆς ἀνθρωπίνης κόπρου. According to Heldreich (p. 38) the Hoopoe is a spring and autumn migrant through Greece, but does not now breed there: it however seems to breed in Macedonia and perhaps in Epirus (Kriiper). The story of the nest ἐκ κόπρου ἀνθρωπίνης (also in Ael. H. A. 111. 26) arises (1) from the Hoopoe’s habit of seeking its insect food among dung (avis obscoeno pastu, Plin. H. N. x. 29; cf. Fr. coq puant, Germ. Kothhahn, Stinkhahn, Mistvogel, &c.), and (2) from the nest having an evil smell from the accumulation within of excrement, and perhaps also from a peculiar secretion of the birds (see for scientific references, Aub. and Wimm. i. p. 91).

Myth and Legend.—The Tereus-myth (see also s. v. ἀηδών, ἁλιάετος, χελιδών) Aesch. fr. 297, in Arist. H. A. ix. 49 B, 6338 (more probably from the lost Sophoclean tragedy of Tereus, cf. Schol. Ar. Av. 284, Welcker, Gr. Trag. i. 384) τοῦτον δ᾽ ἐπόπτην ἔποπα τῶν αὑτοῦ κακῶν | πεποικίλωκε κἀποδηλώσας ἔχει | θρασὺν πετραῖον ὄρνιν ἐν παντευχίᾳ" | ὃς ἦρι μὲν φανέντι διαπάλλει πτερὸν | κίρκου λεπάργου᾽ κιτ.λ. Cf. Arist. H. A. ix. 15, 6178, and 49 B, 6338 τὴν ἰδέαν μεταβάλλει τοῦ θέρους καὶ τοῦ χειμῶνος, Plin. x. (30) 44. With the phrase ἐπόπτην τῶν αὑτοῦ κακῶν, cf. Plat. Phaedo p. 86 A φασὶ διὰ λύπην ade: also Ach. Tat. v. 5 ὁ Τηρεὺς ὄρνις γίνεται" Kal τηροῦσι ἔτι Tod πάθους τὴν εἰκόνα. In the use of the word ἐπόπτης, we have not merely a fanciful derivation of ἔποψ, but also an allusion_to the mysteries.

In this very obscure story we have frequent indications of confusion between Hoopoe and Cuckoo, and the ‘metamorphosis’ is in part connected with the resemblance between the Cuckoo and the Hawk ; cf. Arist. vi. 7, Theophr. H. Pl. ii. 6, Geopon. xv. 1, 22, Plin. H. N. x. 8,11. See also Lenz, Zool. ἃ. Gr. u. R. p. 318. For the relations between Hoopoe and Cuckoo, der Kuckuk und sein Kiister, v. Grimm, Ὁ. M. p. 646, Grohmann, Aberglaube aus Béhmen, Leipzig, 1864, p. 68, &c. On the metamorphosis of the Cuckoo into a Hawk in English and German Folk-lore, see Swainson, Provincial Names of British Birds, p. 113.

How the Hoopoe first appeared at Tereus’ tomb in Megara, Paus. i. 41, 9. The Tereus-myth also in Aesch. Suppl. 60, Apollod. iii. 14, Ach. Tat. v. 5, Ovid, Metam. vi, &c.

56 A GLOSSARY OF GREEK BIRDS

ΕΠΟΨ (continued).

On the Tereus-myth, and the mythology of the Hoopoe in general, see in particular E. Oder, Der Wiedehopf in d. gr. Sage, Rhein. Mus. (N. F.), xliii. pp. 541-556, 1888.

A weather-prophet, Horap. ii. 92 ἐὰν mpd τοῦ καίρου τῶν Lala πολλὰ κράζῃ, evowiay σημαίνει. The same of the Cuckoo, Plin. H. N. xviii. 249, Hor. Sat. i. 7, 30. With ep. αἴσιος, Anton. Lib. xi.

Phil. De An. Pr. 667 φθίσις δὲ τοῖς ἔποψι δορκάδων στέαρ (also ΑΕ]. H. A. vi. 46). Ib. 724, uses ἄγρωστις as a remedy (cf. κορυδός). ‘Ael. i, 35 places ddiavrov or καλλίτριχον (cf. ἀετός) as an amulet in its nest or heals itself when injured, Horap. ii. 93 ; also written ἀμίαντον, Geopon. Xv. I, 19.

How the Hoopoe by means of a certain herb (the same ἀδίαντον) liberates its imprisoned young, Ael. iii. 26, cf. Ar. Av. 654, 655. The same story of Picus, Plin. H. N. x. 18 (20), vide 5. ν. δρυοκολάπτης. This is a version of the well-known Samir-legend (the ‘open Sesame’ of the Forty Thieves), and is told also of the Hoopoe in connexion with Solomon (Boch. Hieroz. ii. 347). See also Buxdorf, Lex. Talmud. col. 2455: on similar German superstitions see Meier, Schwab. Sagen, Nr. 265. On Indian versions of the story of the Hoopoe which shel- tered Solomon from the sun, see W. F. Sinclair, Ind. Antiquary, 1874, also ib. 1873, p. 229, Curzon’s Monast. of the Levant, c. xii, &c. The story of the Indian Hoopoe, Ael. xvi. 5, which buried its father in its head (vide s.v. κορυδός) is probably connected with the same legend ; see Lassen, Ind. Alterth. 2nd ed.i. p. 304. The statement (Ael. 1. c.) that the ἔποψ Ἰνδικός is διπλάσιον τοῦ παρ᾽ ἡμῖν, καὶ ὠραιότερον ἰδεῖν, is purely fabulous.

Filial affection of the Hoopoe, Ael. x. 16, vide s.v. κουκούφα, πελαργός. The Hoopoe on coins of Antoninus as a symbol of filial love, Eckhel, Doctr. numm. vi. 531, Creuzer, Symbolik, ii. p. 64, Zoega, Numm. Eg. Imp. pl. x. 1, Seguin. Scl. Numism. p. 152.

The evil smell of the Hoopoe suggests a connexion with Pitumnus in the story of Pilumnus and Pitumnus or Sterculinius ; Serv. Aen. ix. 4 fratres fuerunt dii; horum Pitumnus usum stercorandorum invenit agrorum, Oder, op.c. p. 556: cf. Jordan-Preller, Rém. Myth. i. 375.

The Hoopoe was a sacred bird in Egypt, as it still is among the Arabs (cf. Creuzer, l.c., Denon pl. 119, 8, &c., &c.). From its rayed crest it was a solar emblem, and it is in part as such that it comes into relation with κίρκος, the sacred hawk of the solar Apollo. The wood- pecker, with its red or golden crest (cf. Ov. Met. xiv. 394) becomes in like manner.a solar emblem, and there is a curious parallel in the con- nexion between Czrce and the metamorphosis of Picus. As a solar emblem also, the Hoopoe figures in the version of the Phoenix-myth

ENOW—EPMAKON 57

ΕΠΟΨ (continued).

in Ael. xvi. 5. To a like source is traceable the Samir-legend, and possibly also the obscure origin of the Tereus-myth. From its sanctity in Egypt it became an unclean bird among the Jews, Lev. xi. 19, Deut. xiv. 18, where its name ND" dukiphat (cf. κουκούφα) is rendered Lapwing, as being the crested bird with which the translators were most familiar (cf. Newton, Dict. of Birds, p. 505).

In the Birds of Aristophanes we have many veiled allusions to the mythology of the Hoopoe. The confusion with κόκκυξ (vide 5. v. κουκούφα) is indicated throughout; the fables of Tereus and Procne are frequently referred to, e.g. 7 yap ἄνθρωπος, v. 98 τὴν ἐμὴν ἀηδόνα, vv. 203, 367, &c.: the Hoopoe’s first cry, ἄνοιγε τὴν ὕλην, Vv. 93, is a reference to the Samir-legend; the kindred fable of κορυδός appears in vv. 472-476; the mysterious root in v. 654 is the magical ἀδίαντον : the mention of ἡλιαστής, Vv. 109, is a pun on ἥλιος ; the allied solar symbolism of δρυοκολάπτης is suggested in v. 480; and the nauseous reputation of the nest is probably hinted at in the Hoopoe’s pressing invitation to Peisthetairus, v. 641, that he should enter in.

ἘΡΙΘΑΚΟΣ, 5. ἐριθακός (Arist., Ael.), ἐριθεύς (Arat., Theophr.), épi@udos

(Schol. ad Ar. Vesp.). The Robin, Lrzthacus rubecula, L.

Arist. H. A. viii. 3, 592 b ὄρνις σκωληκοφάγος. ix. 49 B, 632b pera- βάλλουσιν οἱ ἐρίθακοι καὶ of καλούμενοι φοινίκουροι ἐξ ἀλλήλων" ἔστι δ᾽ ὁ μὲν ἐρίθακος χειμερινόν, οἱ δὲ φοινίκουροι θερινοί, διαφέρουσι δ᾽ ἀλλήλων οὐθὲν ὡς εἰπεῖν ἀλλ᾽ ἢ τῇ χρόᾳ μόνον : Geopon. Xv. I. 22.

A weather-prophet, Arat. Phen. 1025, Theophr. fr. vi. 3, 2 χειμῶνος μέγα σῆμα καὶ ὄρχιλος Kal ἐριθεύς, δύνων ἐς κοίλας dxeds. Arist. fr. 241, 1522 Ὁ ἐρίθακος ἐς τὰ αὔλια καὶ τὰ οἰκούμενα παριὼν δῆλός ἐστι χειμῶνος ἐπιδημίαν ἀποδιδράσκων. Cf. Ael. vii. 7.

A mimetic bird, μιμοῦνται καὶ μέμνηνται ὧν ἂν ἀκούσωσιν, Porphyr. De Abst. iii. 4 (ἐρίθακος here is either an interpolation, or is used of some other bird).

Proverb, Schol. in Ar. Vesp. 922 (927) pia λόχμη δύο ἐριθάκους od τρέφει. ἔστι δὲ ὄρνεον ὑπὸ μέν τινων καλούμενον ἐριθεύς, ὑπὸ δὲ ἑτέρων ἐρίθυλος, ὑπὸ τῶν πλειόνων ἐρίθακος : cf. Photius. Also ἐριθεύς" ὁ ἐριθακός, τὸ ὄρνεον, Hesych. ἐρίθακος" ὄρνεον μονῆρες καὶ μονότροπον, Suid.

Sundevall derives ἐρίθακος from ἐρυθρός, θᾶκος (cf. Eng. redstart, Germ. Rothsteiss), and identifies the bird in Arist. with the Redstart, Lusciola phoenicurus, L., in winter plumage: vide s.v. φοινίκουρος. The derivation is far-fetched, and the identification is discountenanced by the fact that the Redstart does not, at least in Attica, remain through the winter (Kriiper p. 245), during which season the Robin is as common there as with us. See also αἴσακος, δάνδαλος.

"EPMAKON: ὄρνεον, Hesych. Probably by error for ἐρίθακον.

58 A GLOSSARY OF GREEK BIRDS

ἜΡΟΨ' ὄρνις ποιός, Hesych. Probably for ἔποψ, or else pépow.

᾿ἘΡΥΘΡΟΊΠΟΥΣ. In Ar. Av. 303, usually translated Redshank, which bird, Zofanus calidris, L., is common in Greece in winter. Used as an epithet of πέλεια, Arist. Η, A. v. 13, 544 Ὁ.

"EPQIA’S: ἐρωδιός, Hesych. A very doubtful word.

"EPQAIO’S (ῥωδιός, Hippon. 59, ap. Etym. M, Also ἐδωλιός, Hesych.) A Heron, L. ardea; etym. dub.

Various species are mentioned : ὁ méAXos, the common Heron, Avdea cinerea, L.; 6 λευκός, the Egret, A. alba and A. gazetta; ὁ dorepias καλ., A. (Botaurus) stellaris, L., the Bittern; Arist. H. A. ix. 1, 609b; cf. Dion. De Avib. ii. 8 ἔστιν αὐτῶν γένη μυρία" οἱ μὲν yap βραχεῖς τ᾽ εἰσὶ καὶ λευκοί, ἄλλοι δὲ ποικίλοι καὶ μείζονες, μέσοι δ᾽ ἕτεροι, καὶ τοῖς μὲν οὐκ ἔστιν ἐπὶ τῆς κεφαλῆς πλόκαμος, ἄλλοις δ᾽ ὥσπερ τις βόστρυχος ἀπῃώρηται. Plin. x. 60 (79).

The above identifications of πέλλος and dorepias (q. v.) are doubtful : the same words occur in relation to one another as proper names in Apoll. Rh. i. 176; cf. Pott in Lazarus and Steinthal’s Zeitschrift, xiv. Ρ. 43.

Arist. H. A. viii. 3, 593 Ὁ περὶ ras λίμνας καὶ τοὺς ποταμοὺς βιοτεύει. Ael. Η. Ν. ν. 35, x. 5 ὄστρεα ἐσθίειν δεινός ἐστι (?)3; cf. Plut. Sol. Anim. x. (Mor. 967 Ὁ). Its flight described, Arist. De Inc. 10, 710 8, fr. 241, 1522 a.

Mentioned also Ar. Av. 886, 1142. With ep. μακροκαμπυλαύχενες, Epich. 49, ap. Athen. ix. 398 D.

Myth and Legend.—Sent by Athene, to Odysseus and Diomede, as a favourable augury, Il. x. 274. Here from the nocturnal appearance of the bird and its loud cry, Netolicka (Naturh. a. Homer p. 10) and others suggest the Night-Heron, Ardea Nycticorax, L., which is abundant in the Troad; cf. Hippon. l.c. κνεφαῖος ἐλθὼν ῥωδιῴ κατηυ- λίσθην. In Il. x. 275 there is an alternative reading πέλλον ᾿Αθηναίη (Zopyrus, De Mileto Cond. iv (Schol. Venet.), cf. Groshans, Prodr. Faun. pp. 15, 16, Buchholz p. 119; for a discussion of important Scholia on this passage, and for notes on ἐρωδιός in general, see J. G. Schneider, in Arist. vol. iv. pp. 45-47; vide 5. ν. πέλλος). See also s.v. ἀνοπαῖα.

The Heron as a symbol of Athene on coins of Ambracia and Corinth (Imh.-Bl. and K. p. 38, pl. vi). Said also to be sacred to Aphrodite, Etym. M. A bird of good omen, Ael. x. 37, Plut. Mor. 405 D, especially the White Heron, Plin. xi. 37. A weather-prophet, Arat. Phaen. 913, 972, Athen. viii. 332 E (where Casaub. reads ἑλώριος), Ael. vii.7, Theophr. De Sign. i. 18, ii. 28, Virg. Georg. i. 363, Lucan, v. 553, Cic. Div. i. 8, Callim. 5. v. δύπτης ; hence beloved of men, Dion. De Avib. ii. 8.

ΕΡοψ---ΕΡΟΠΟΣ a

ΕΡΩΔΙΟΣ (continued).

Hostile to πίπω, ra yap @a κατεσθίει Kal τοὺς νεοττοὺς τοῦ ἐρωδιοῦ, Arist. H. A. ix. 1, 609, cf. Nicand. ap. Ant. Lib. Met. 14; ἀετῷ πολέμιος, ἁρπάζει yap αὐτόν, καὶ ἀλώπεκι, φθείρει yap αὐτὸν τῆς νυκτός, καὶ κορύδῳ, τὰ γὰρ φὰ αὐτοῦ κλέπτει, Arist. H. A. 609b; hostile also to ὁ λευκὸς λαρός, Ael. iv. 5, Phile, De An. 682, and to sorex, Plin. x. (74) 95. Friendly with κορώνη, Arist. H. A. ix. 1, 610, Ael. v. 48.

Erodius, who tended the horses of his father Autonous, was turned into the bird ἐρωδιός, his father being metamorphosed into ὄκνος, and the groom into ἐρωδιός, ἀλλ᾽ οὐχ ὅμοιον ἥσσον γάρ ἐστιν ἱκανῶς τοῦ πελλοῦ : Boios ap. Ant. Lib. Met. 7.

Swallows a crab, κάρκινον, as a remedy, Phile 724, or places one in its nest as a charm, Ael. i. 35, Geopon. xv. 1. Noted, like the stork, for filial and parental affection, Ael. iii. 23.

On the painful generation of the Heron cf. Arist. H. A. ix. 1, 609 b, Plin. x. (60) 79; hence a fanciful derivation of ἐρωδιός in Etym. M. and Eust. ad Il. x. 274. Vide infra, 5. v. πέλλος.

Fable of λύκος καὶ ἐρωδιός (5. γέρανος) : ἀρκεῖ σοι καὶ τὸ μόνον σώαν ἐξελεῖν τὴν κεφαλήν, Aes. Fab. 276, Babr. 94. A fragment: ἐρωδιὸς γὰρ ἔγχελυν Μαιανδρίην τρίορχον εὑρὼν ἐσθίοντ᾽ ἀφείλετο, Simonid. ap. Athen. vii. 299 C.

Deprived by Neptune of the power of swimming, and why, Dion. De Avib. ii. 8. The Island of Diomedea, Ael. H. A. i. I καλεῖταί τις Διομήδεια νῆσος, καὶ ἐρωδιοὺς ἔχει πολλούς, and how these ἐρωδιοί, once the comrades of Diomede, give welcome to Greek visitors ; also Lycus ap. Antig. Mirab. 172 (188), Anton. Lib. Met. 37, Phile, De Anim. Pr. 152. Cf. Ovid, Metam. xiv. 498, Aen. xi. 271 et Serv. in loc., Plin. x. 44 (61). Cf. also S. Augustin, De Civ. Dei, xviii. 16, Lachmund, De Ave Diomedea diss., Amstelod. (1672) 1686. There is evident but obscure connexion between the story of the birds of Diomede, and the meta- morphosis above alluded to: where the son of Autonous and Hippo- dameia is killed by his father’s horses, and his father and his servant are turned into ἐρωδιοί, A story similar to that of the birds of Diomede is wide-spread, and usually told of the Stork, cf. Alex. Mynd. ap. Ael. 111. 23; for Modern Greek references, see Marx, Gr. Marchen, 1876, PP. 52, 55:

See also ἄσιδον, ἀστερίας, ἑλώριος, λευκερωδιός, ὄκνος, πέλλος.

EY’PYME’AOQN: ἀετός, Hesych. (verb. dub.; for ἀετός, Kuster cj. Αἰήτης). ZA’PIKEE: ἐπίθετον medal p|yav, Hesych. (verb. dud.) “HAY'TEPAI αἱ τρυγόνες, Hesych. (verb. dud.).

ἨΕῬΟΠΟΣ’ A bird doubtless identical with dépoy ; vide 5. v. μέροψ. According to Boios ap. Ant. Lib. Met. 18, the boy Botres was

60 A GLOSSARY OF GREEK BIRDS

HEPONMOZ (continued).

transformed into the bird ἠέροπος, ὃς ἔτι viv τίκτει μὲν ὑπὸ γῆς, αἰεὶ δὲ μελετᾷ πέτεσθαι.

"HI"KANO’S: ὁ ἀλεκτρυών, Hesych. Cf. κίκκος : forte κίκκαν, Schmidt. “HMIO’NION: ὄρνις ποιός, Hesych.

"HPIZA’ANIFS: ὀρνέου τι εἶδος, Hesych. Also ἐρισάλπιγξ, Callim. Schol. ad Ar. Av. 884.

©EO’KPONOX. A fabulous bird. Dion. De Av. ii. 15 εἷς τῶν ἀμφιβίων ὀρνίθων ἐστὶ καὶ ὁ θεόκρονος, ὃς ἐξ ἀετῶν εἶναι νόθος καὶ ἱεράκων πιστεύεται, K.T.d.

ΘΡΑΞ. A water-bird, mentioned with δυτῖνος and κόλυμβος, Dion. De Avib. ii. 13, iti, 24, q. v.

ΘΡΑΥΠΙΣ. (θλυπίς in Cod. Med. (ζῶ, Opamis, θλιπίς also occur. Perhaps identical with yAdms, γράπις, Hesych.) An unknown species of Finch. Cf. J. G. Schneider in Arist. 1.c.

Arist. H. A. viii. 3, 592 Ὁ ὄρνις ἀκανθοφάγος, mentioned with ἀκανθίς and χρυσομῆτρις.

ΘΩΟΊΣ’ ὄρνις ποιός, Hesych. ἼΒΙΝΟΣ' ἀετός, Hesych.

ἼΒΙΣ, s. ἶβις ; also ἰβυξ, Hesych., Suid. The Ibis.

An Egyptian word, dahu: cf. héb or hip in copt. vers. Lev. xi. 17 (for wa A. V. great owl; cf. Is. xxxiv. 11; tr. 2615 in LXX and Vulg.); vide Scholtzii Lex. Aegypt., Oxon. 1775, p. 155. Another Egyptian name /eheras still survives as Arab. δ hare#z, and is preserved in the following fragment: Albert. Magn. vi. p. 255 Avis autem, quae ab incolis Aegypti secundum Aristotelem ieheras (5. leheras) vocatur, et habet duos modos, et unus illorum est albus et alius est niger. Cf. Gesner, iii. p. 546 Avis (inquit Albertus, de ibide sentiens) quae ab Aegyptiis secundum Aristotelem leheras (s. ieheras) dicitur, secun- dum Avicennam Caseuz vocatur. Cf. Belletéte, Annot. ad op. Savigny (infra cit.), p. 39.

Of the two species of Ibis, the White or Sacred Ibis, which was first recognized by Bruce (Travels in Abyss. v. p. 173, 1790) is Zam- talus aethiopicus, Latham, Wumenius Ibis, Savigny, or 7025 religtosa, Cuv.: the Abou Hannes or Father John of the Abyssinians (Bruce), and Abou Mengel or Father Sickle-bill of the fellaheen. The Sacred Ibis still regularly visits Lower Egypt at the time of the inundation, coming from Nubia (cf. Newton, Dict. of Birds, s.v.). Before the time of Bruce’s discovery, the name had been variously assigned to several

HEPONOsS—IBIZ 61

IBIX (continued).

birds: having been likened to a Stork by Strabo, it was identified with that bird by Belon, by Prosp. Alpin., Hist. Eg. Nat. p. 199, and by Caylus, Antiq. Eg. vii. p. 54, though such an identification was expressly rejected by (e.g.) Albertus Magnus (vi. p. 640 non est ciconia: quia rostrum longum quidem sed aduncum habet), and Vincent. Burgund., Bibl. Mund. i. p. 1212; it was supposed to be a Curlew (/alcinellus) by Gesner (H. A. iii. 546) and Aldrovandi (Orn. 111. p. 312) and an Egret or White Heron by Hasselquist (Iter Palest. (2) cl. 2, no. 25), an identification adopted by Linnaeus (Syst. Nat. ed. x. p. 114); by Perrault (Acad. des Sc. Paris, iii. p. 58, pt. xiii) it was taken to be a much larger bird, the Zanéalus zbis of Linnaeus (Syst. Nat. ed. xii); and yet others, e. g. Maillet (Descr. de l’Egypte, 4to ii. p. 22) confounded it with the Egyptian Vulture or ‘ Pharaoh’s Hen.’ The White Ibis is figured on the Mosaic of Palestrina (cf. the coloured figures in the Pitture ant. di Petr. S. Bartholi) and in the Pitture ant. d’ Erculaneo (ii. pll. 59, 60).

The Black Ibis of Herodotus, the Glossy Ibis of ornithologists, is Lois falcinellus, Temm., Falcinellus igneus or Plegades falcinellus of more recent writers. It is confounded by L. & Sc. with the Scarlet Ibis, an American bird. To it the Arab name δέ harezz is said especially to apply.

On both species, see Cuvier, Ann. du Mus. iv. pp. 103-135, 1804; and especially the learned memoir of J. C. Savigny, Hist. nat. et mythol. de PIbis, 8vo Paris, 1805. On Ibis mummies, cf. T. Shaw, Levant, 1738, pp. 422, 428, G. Edwards, Nat. Hist. 1743-1764, Blumenbach, Phil. Trans. 1794, and later writers.

The Sacred Ibis is said to nest in palm-trees, Ael. x. 29 τοὺς αἰλούρους ἀποδιδράσκουσα, cf. Phile xvi ; according to Vierthaler, ap. Lenz, Z. d. Gr. u. R. p. 379, it breeds in Sennaar, nesting on mimosa-trees, and building twenty to thirty nests on a tree: see also Heuglin, Ornith. Nord. Afrikas, p. 1138.

Herod. ii. 75, 76 ἔστι δὲ χῶρος τῆς "ApaBins κατὰ Βουτοῦν πόλιν μάλιστά κη κείμενος" καὶ ἐς τοῦτο τὸ χωρίον ἦλθον, πυνθανόμενος περὶ τῶν πτερωτῶν ὀφίων. . . λόγος δέ ἐστι, ἅμα τῷ ἔαρι πτερωτοὺς ὄφις ἐκ τῆς ᾿Αραβίης πέτεσθαι ἐπ᾽ Αἰγύπτου" τὰς δὲ ἴβις τὰς ὄρνιθας ἀπαντώσας ἐς τὴν ἐσβολὴν ταύτης τῆς χώρης οὐ παριέναι τοὺς ὄφις, ἀλλὰ κατακτείνειν᾽ καὶ τὴν ἴβιν διὰ τοῦτο τὸ ἔργον τετιμῆσθαι λέγουσι ᾿Αράβιοι μεγάλως πρὸς Αἰγυπτίων. ὁμολογέουσι δὲ καὶ Αἰγύπτιοι διὰ ταῦτα τιμᾶν τὰς ὄρνιθας ταύτας. εἶδος δὲ τῆς μὲν (Bros τόδε᾽ μέλαινα δεινῶς πᾶσα, σκέλεα δὲ φορέει γεράνου, πρόσωπον δὲ ἐς τὰ μάλιστα ἐπίγρυπον, μέγαθος ὅσον κρέξ. τῶν μὲν δὴ μελαινέων, τῶν μαχομένων πρὸς τοὺς ὄφις, ἥδε ἰδέη. τῶν δ᾽ ἐν ποσὶ μᾶλλον εἱλευμένων τοῖσι ἀνθρώποισι' (διξαὶ γὰρ δή εἰσι αἱ ἴβιες) ψιλὴ τὴν κεφαλήν, καὶ τὴν δειρὴν πᾶσαν᾽ λευκὴ πτεροῖσι, πλὴν κεφαλῆς καὶ τοῦ αὐχένος καὶ ἄκρων

62 , A GLOSSARY OF GREEK BIRDS

IBIZ (continued ).

τῶν πτερύγων Kal τοῦ πυγαίου ἄκρου" ταῦτα δὲ τὰ εἶπον πάντα, μέλαινά ἐστι δεινῶς" σκέλεα δὲ καὶ πρόσωπον, ἐμφερὴς τῇ ἑτέρῃ. Cf. Arist. H. A. ix. 27, 617 Ὁ ἐν μὲν οὖν τῇ ἄλλῃ Αἰγύπτῳ αἱ λευκαί εἰσιν, πλὴν ἐν Πηλουσίῳ οὐ γίνονται" αἱ δὲ; μέλαιναι ἐν τῇ ἄλλῃ Αἰγύπτῳ οὐκ εἰσίν, ἐν ἸΙηλουσίῳ δ᾽ εἰσίν. Cf. Plin. x. (30) 45, Solin. xxxv. Ρ. 95. On the geographical con- fusion implied in these accounts, vide J. G. Schneid. in Arist. vol. iv. Pp. 493-496.

The annual fight between the Ibis and the flying serpents is also alluded to: Cic. Nat. D. i. 101, Ael. ii. 38, Phile, De An. xvi, Solin. xxxv, Pomp. Mela iii.9, Amm. Marcell. xx. 15, Isidor. i. p. 306, Albert. M. vi. p. 640, &c. |

The Ibis in conflict with a winged serpent on coins of Juba _ II, and Cleopatra of Mauretania (Imhoof-Bl. and K. p. 37). The ‘Winged Serpents’ were probably the hot winds and sandstorms (cf. Diod. Sic. i. 128) of spring, which disappeared as the Etesian winds (ὀρνιθίαι ἄνεμοι) supervened, and the Ibis returned in the month of Thoth from its migration, with the season of the-inundations which freed Egypt from all her pests: cf. Savigny, op. cit. pp. 91, 134, Pluche, Hist. du Ciel, i. 1, p. 77; an interpretation of the Winged Serpents, more subtle than this, is however possible: cf. the ὄφιες ἱερακόμορφος, Philo ap. Euseb. Praep. Evang. i. p. 41, Lydus De Menss. pp. 53, 137, Creuzer Symb. ii. 246, &c. On the other hand the Judzan ὄφεις πτερωτοί of Megasthenes (ap. Ael. xvi. 41) seem to have been real, not mythical, and were very probably ‘Vampire’ Bats, Pteropus medius, Temm. (Val. Ball). On the Ibis as a useful destroyer of ordinary serpents, see Cic. Nat. D. i. 36, ii. 50, Diod. Sic. i. 97, Strabo, Geogr. xvii. p. 823, Plin. N, H. x. 28 (40), ἄς. How Moses brought it in cages of papyrus to destroy the serpents of the Ethiopian desert, Joseph. ii. 10. p. 127. How serpents are terrified by an Ibis’ feather, Ael. i. 38, Phile, De An. v. 715, or even paralyzed by it, Zoroast. in Geopon. xv. 1, cf. ib. xiii. 8, Theoph. Simoc. Quest. Phys. xiv. p. 19, &c.; likewise the crocodile: an indolent and rapacious man symbolized by a crocodile crowned with a plume of Ibis’ feathers, τούτου yap ἐὰν (Beas πτερῷ θιγῇς, ἀκίνητον εὑρήσεις, Horap. ii. 81, Pier. Valer. xvii. 22. The Ibis was also hostile to the scorpion, Ael. x. 29, including ‘ winged scorpions, Phile, De Ibi: and is associated [obscurely] with the Scorpion on the small zodiac of Dendera, Savigny, op.cit. p. 131, Denon, Voy. pl. 130; cf. Kircher, Oedip. ii. pp. 207, 213. The Ibis also destroyed locusts and caterpillars, Diod. Sic.; it fed on fish, avoiding strong currents, Physiol. Syr. c. xviii, Procop. Comm. in Levit. p. 344, Vincent. Burg. Specul. i. p. 1212; and on the refuse of the markets of Alexandria, Strabo, l.c. Its flesh was poisonous and fatal, Vinc. B. i. 1212, ii. 1489 ejus ova si quis comeditur, moritur; cf. Albert. M. xxiii. 24, Gesner,

BIZ. 63

IBIX (continued). cap. De Ibi. How the basilisk springs from an egg, the product of poison eaten by the Ibis: ex aliquo quod illa peperit, ut putredinoso, magnum aliquid malum enascitur basiliscus, &c., Theoph. Simoc. l. c. ; cf. Pier. Valer. p. 175.

It was foul-feeding and insatiable of poison, Ael. x. 29, Phile xvi; cf. Gesner v. 547 apud Graecos lexicorum conditores ibin ὀφιοφάγον ab esu serpentium, et ῥυπαροφάγον ab impuritate victus cognominare invenit. Nevertheless, it was in other respects cleanly (Ael. x. 29), and the Egyptian priests washed in water from which the Ibis had drunk (Ael. vii. 45), οὐ πίνει yap ἢ νοσῶδες ἢ πεφαργμένον, Plut. De Is. p. 381. It is killed by hyaena’s gall, Ael. vi. 46, Phile 666.

Mentioned with name Λυκοῦργος, Ar. Av. 1296. Compared with the Stymphalian birds, Paus. viii. 22, 5. Its tameness noted, Strabo, l.c., Joseph. Antiq. Jud. p. 127, Amm. Marcell. p. 337.

Its name a term of reproach, Ovid, Ibis, v. 62 Ibidis interea tu quoque nomen habe: cf. Callim. Alciati embl. 87, in sordidos.

The Ibis was sacred to Isis, the Moon-Goddess: Ael. ii. 38 ἱερὰ τῆς σελήνης ἡ ὄρνις ἐστί, τοσούτων γοῦν ἡμερῶν τὰ φὰ ἐκγλύφει, ὅσων ἡ θεὸς αὔξει τε καὶ λήγει (cf. ib. ii. 35). τῆς δὲ Αἰγύπτου οὔποτε ἀποδημεῖ, τὸ δὲ ᾿ αἴτιον, νοτιωτάτη χωρῶν ἁπασῶν Αἴγυπτός ἐστι, καὶ ἡ σελήνη δὲ νοτιωτάτη τῶν πλανωμένων ἄστρων πεπιστεΐεται, cf. Plin. x. 48. Hence an emblem of Egypt, Pier. Valer. xvii. 18, Kircher, Oedip. iv. p. 324, and as such on coins and medals of Hadrian and Q. Marius. See also Phile xvi καὶ τῆς σελήνης ov παρῆλθε τοὺς δρόμους μειουμένης ... καὶ πληρουμένης. Plut. De Is. p. 381 ἔτι δὲ ἡ τῶν μελάνων πτερῶν περὶ τὰ λευκὰ ποικιλία καὶ μίξις ἐμφαίνει σελήνην ἀμφίκυρτον, also Symp. 4, 5. Cf. Pignor. Mens. Isiac. Expl. p. 76; Wilkinson, Anc. Egyptians, (2) ii. pp. 217-224 ; Renouf, Hibbert Lectures 1879, pp. 116, 237. It is figured together with the new moon on the southern Temple of Jupiter Ammon at Karnak (Descr. de Egypte, Thebes, ii. 261, pl. 52; Creuzer, ii. p. 208, &c.). On the connexion between Thoth and the Moon, discussed in explana- tion of the Ibis’ relation to the latter, see Leemans in Horap. p. 247.

It represented the moon (as a hawk symbolized the solar Osiris) at Egyptian banquets of the gods, Clem. Alex. Stromat. v. 7. Its mode of generation was probably related to lunar superstitions: Ael. x. 29 μίγνυνται δὲ τοῖς στόμασι καὶ παιδοποιοῦνται τὸν τρόπον τοῦτον : cf. Anax- agoras ap. Arist. De Gen. iii. 6, 756 B, Schol. in Pl. Phaedr., Solin. xxxv, &c. Its ashes prevent abortion, Plin. xxx. (15) 49.

The Ibis was sacred also to Thoth or Hermes: cf. Socr. ap. Pl. Phaedr. p. 274; ΔΕ]. x. 29; Plut. Symp. ix. 3; Diod. Sic. i. 8; Horap. i. capp. 10, 36; Pier. Valer. xvii. 19 ; Kircher, Obel. Pamph. iv. 325, Oedip. i. 15, li. 213, &c. Thoth was the patron or emblem of Sirius, which star on the small zodiac of Dendera is represented close to a double-

64 A GLOSSARY OF GREEK BIRDS

IBIX (continued).

headed snake with ibis-heads; cf. Savigny, op. cit. p. 159, Kircher, Oedip. iii. p. 96, &c.: on the same zodiac an ibis-headed man rides on Capricornus, under which sign Sirius rose anti-heliacally (Dupuis, Orig. de tous les cultes, v. 1); in this connexion, cf. Timoch. 3. 590 πῶς ἂν σώσειεν ἴβις ἢ κύων. Thoth is figured as an Ibis, or with an ibis-head, Plut. Symp. ix, cf. Pherecydes, Hymn. Merc, Ὦ Ἑ,ρμῆς ἰβίμορφε, ἀρχηγὸς ὀδνόοιο, συγγραμμάτων γεννητώρ, μεξήσεώς τε πάσης: Hermes, pursued by Typhon, changed himself into an Ibis, Hygin. Astr. P, ii. c. 28, Ant. Lib. Met. c. 28, Ovid, Met. v. 331. Many of the bird’s peculiarities, real or fabulous, are mystically associated with the same god: e.g. its dainty walk (Ael. ii. 38) with the inventor of the dance; its numerical constants (e. g. its intestine 96 cubits long, and its pace of one cubit, Ael. x. 29) with the inventor of arithmetic ; the equilateral triangle or A that its beak and legs made (Plut. Is. et Osir. 381; or its legs alone, Pier. Valer. xvii. 18, xlvii) with the inventor of letters (cf. also Kircher, Obel. Pamphil. pp. 125-131), its knowledge of physic with the founder of the medical art. On the Ibis as the inventor of clysters, cf. Cic. N. Ὁ. ii. 50, 126, Plut. De Sol. Anim. p. 974 C τῆς iBews τὸν ὑποκλυσμὸν ἅλμῃ καθαιρομένης Αἰγύπτιοι συνιδεῖν καὶ μιμήσασθαι λέγουσιν: id. De Is. et Osir. p. 381, Ael. ii. 35, x. 29, Phile xvi, Plin. viii. (27) 41, x. 30, Galen, De Ven. Sect. i, &c.; the same story of the Stork, Don Quixote, ii. p. 63 (edit. Lond. 1749): cf. N. and Q. (4) ix. p. 216: see also Bacon, De Augm. v. 2. The opposed black and white of the Ibis’ plumage, as sometimes of Mercury’s raiment, suggested various sym- bolic parallels, the opposition of male and female, of light and darkness, of order and disorder, of speech and silence, of truth and falsehood: cf. Ael. x. 29, Schol. in Pl. Phaedr., Plut. De Is. 381 D, Clem. Alex. Str. v. 7. The Ibis is a symbol of the heart (περὶ οὗ Adyos ἐστὶ πλεῖστος map Αἰγυπτίοις φερόμενος, Horap. i. 36), an organ under the protection of Hermes; and the bird has a heart-shaped outline (Ael. x. 29 καρδίας σχῆμα, ὅταν ὑποκρύψηται τὴν δέρην καὶ τὴν κεφαλὴν τοῖς ὑπὸ τῷ στέρνῳ πτεροῖς) as indeed its mummies have still; a weight as it issues from the egg equal to the heart of a new-born child (Plut. Symp. 670), or a heart of its own of exceptional size (Gaudent. Merula, Memorab. iii. c. 50); in this connexion we may compare the Eg. dahu with δα or baz the soul (Lauth, op. cit.); cf.supras.v. βαιήθ, The Ibis was em- blematic of the ecliptic or zodiacal ring: ἀριθμοῦ γὰρ ἐπινοίας καὶ μέτρου μάλιστα τῶν ζῴων ἡ (Bis ἀρχὴν παρέχεσθαι τοῖς Αἰγυπτίοις δοκεῖ, ds τῶν κύκλων λοξός, Clem. Alex. Stromat. p. 671. It enjoyed freedom from sickness, longevity, or even immortality (Apion ap. Ael. x. 29); it was buried at Hermopolis (Herod. ii. 67, Ael. l.c.).

*1BY=. Hesych., Suid.; vide 5. v. (Bus. *IAAAI’S, also εἰδαλίς" ὄρνις ποιός, Hesych.

i -

* IBIZ—IEPA= 65

*IAE’QN: εἶδος [ἔδος, cf. Schmidt] ἀετοῦ, Hesych,

“IE’PA= (Ep. and Ion. ἴρηξ, s. ton€: τὴ. Not connected with ἱερός (Ὁ ; perhaps from root ft swift (cf. Maass, Indo-Germ. Forsch. i. Ρ. 159), but the etymology is quite obscure.

A Hawk. The generic term especially for the smaller hawks and falcons. Mod. Gk. ἱεράκι or γεράκι, applied to the Sparrow-hawk, Kestrel, Hobby, &c., and also to the Kite (Erhard). Dimin. ἱερακιδεύς, Eust. 753, 563 ἱερακίσκος, Ar. Av. 1112.

In Hom. with epithets ὠκύς 1]. xvi. 582, ὠκύπτερος xiii. 62, ὥκιστος πετεηνῶν XV. 237, ἐλαφρότατος πετεηνῶν xiii. 86: also Od. v. 66. In Hes. Op. et D. 210 ὠκυπέτης ἵρηξ, τανυσίπτερος ὄρνις : cf. Ar. Av. 1453. In Arist. with ep. γαμψώνυχος, σαρκοφάγος, ὠμοφάγος, &c. Alcman 16 ap. Athen. 373 λῦσαν δ᾽ ἄπρακτα veavides, “Ὥστ᾽ ὄρνεις ἱέρακος ὑπερπταμένω : Eur. Andr. 1141 οἱ δ᾽ ὅπως πελειάδες ἱέρακ᾽ ἰδοῦσαι πρὸς φυγὴν ἐνώτισαν.

Varieties.—Arist. H. A. ix. 36, 620 τῶν δ᾽ ἱεράκων κράτιστος μὲν 6 τριόρχης; δεύτερος δ᾽ ὁ αἰσάλων, τρίτος ὁ κίρκος" ὁ δ᾽ ἀστερίας καὶ ὁ φασσο- φόνος καὶ 6 πτέρνις ἀλλοῖοι᾽ οἱ δὲ πλατύτεροι ἱέρακες ὑποτριόρχαι καλοῦνται, ἄλλοι δὲ πέρκοι καὶ σπιζίαι, οἱ δὲ λεῖοι καὶ οἱ φρυνολόγοι" γένη δὲ τῶν ἱεράκων φασί τινες εἶναι οὐκ ἐλάττω τῶν δέκα, διαφέρουσι δ᾽ ἀλλήλων, kK. τ. λ. Cf. ib. viii. 3, 592 Ὁ. That there were ten species of hawks is asserted by Callimachus, Etym. M. Vide Callim. fr. p. 468, ibique Bentleii ; cf. Schol. ad Ap. Rhod. i. 1049. For lists of the species, cf. Ar. Av. 1178, Ael. xii. 4, Dion. De Avib. i. 6, Plin. x. 8, 9, 10. The Egyptian hawks were smaller, Arist. H. A. xii. 4. The various hawks migrate during winter (cf. Job xxxix. 26) except τριόρχης, Arist. H. A. viii. 3, or epileus, Plin. x. (8) 9.

Anatomical particulars.—yoAnv ἅμα πρὸς τῷ ἥπατι καὶ τοῖς ἐντέροις ἔχουσι, θερμὴν τὴν κοιλίαν, μικρὸν τὸν σπλῆνα, Arist. H. A. ii. 15, 506a, 16, 506b; De Part. iii. 7, 670 ἃ.

Breeding habits.—Arist. H. A. vi. 6, 563, incubates twenty days ; ix. 11, 615 ἐν ἀποτόμοις νεοττεύει. De Gen. ii. 7, 746 Ὁ δοκοῦσιν of διαφέροντες τῷ εἴδει μίγνυσθαι πρὸς ἀλλήλους (an error naturally arising from the sexual difference in size and plumage in many species). H. A. vi. 7, 564 γίνονται οἱ νεοττοὶ ἡδύκρεῳ σφόδρα καὶ πίονες. ΑΕ]. H. N. ii. 43 δεινῶς φιλόθηλυς, cf. Horap. i. 8. Antig. Mirab. 99 (107) τρία μὲν τίκτειν, αὐξανομένων δὲ τῶν νεοττῶν ἐκλέγειν τὸν ἕνα, κιτ. Χ. See also supra s.v. ἀετός, and cf. Horap. ii. 99.

On Hawking.—Arist. H. A. ix. 36, 620 ἐν Θρᾷάκῃ τῇ καλουμένῃ ποτὲ Κεδρειπόλει ἐν τῷ ἕλει θηρεύουσιν οἱ ἄνθρωποι τὰ ὀρνίθια κοινῇ μετὰ τῶν ἱεράκων. Cf. De Mirab. vi. 118, 841 b, Ctesias in Phot. Excerpt. and ap. ΑΕ]. iv. 26, Ael. ii. 42, Antig. Hist. Mirab. [Amphipolis], 28 (34), Plin. H. N. x. 8 (10), ἄς The account in Dion. De Avib. i. 6, iii. 5, and

F

66 A GLOSSARY OF GREEK BIRDS

IEPA= (continued).

probably also in Martial, Ep. xiv. 216, refers to bird-catching with a captive hawk, as with the owl. See also for much curious informa- tion, ‘Iepaxoodquoy, 5. rei accipitrariae scriptores, ed. Paris, 1612, and Leipzig, 1866, also Schlegel’s Fauconnerie, &c.

Metamorphosis with the Cuckoo.—Arist. H. A. vi. 7, 562b, Plut. Arat. cap. xxx, Tzetz. ad Lyc. 395; Geopon. xv. 1. Theophr. De PI. ii. 4,4. Vide 5. vv. ἔποψ, κόκκυξ.

Myth and Legend.—Worship of Hawks in Egypt, Herod. ii. 65, 67; Ael. x. 14 Αἰγύπτιοι τὸν ἱέρακα ᾿Απόλλωνι τιμᾶν ἐοίκασι (cf. Il. xv. 237, Od. xv. 526 and Eust. in loc., Ar. Av. 516, Eq. 1052), καὶ τὸν μὲν θεὸν 'Ὡρὸν καλοῦσι τῇ φωνῇ τῇ σφετέρᾳ... οἱ yap ἱέρακες ὀρνίθων μόνοι ταῖς ἀκτῖσι τοῦ ἡλίου ῥᾳδίως καὶ ἀβασανιστῶς ἀντιβλέποντες, κ. τ. Δ. : Cf. ib. xi. 39 and vii. 9, where the priests are called ἱερακοβοσκοί ; cf. also Plut. Is. et Os. li. p. 371. Ael. xii. 4 ὁ μὲν περδικοθήρας καὶ ὠκύπτερος ᾿Απόλλωνός ἐστι θεράπων φασί, φήνην δὲ καὶ ἅρπην ᾿Αθηνᾷ προσνέμουσιν, “Eppod δὲ τὸν φασσοφόντην ἄθυρμα εἶναί φασιν, Ἥρας δὲ τὸν τανυσίπτερον, καὶ τὸν τριόρχην οὕτω καλούμενον ᾿Αρτέμιδος. μητρὶ δὲ θεῶν τὸν μέρμνον. See also Strabo, Geogr. xvii. 1. 47, Horap. i. 8, Pier. Valer. Hierogl. xxi, &c. τίνες δέ φασιν ἐν τοῖς ἀρχαίοις χρόνοις, ἱέρακα βιβλίον ἐνεγκεῖν εἰς Θήβας τοῖς ἱερεῦσι φοινικῷ ῥάμματι περιειλημμένον, ἔχον γεγραμμένας τὰς τῶν θεραπείας τε καὶ τιμάς" διόπερ καὶ τοὺς ἱερογραμματεῖς φορεῖν φοινικοῦν ῥάμμα καὶ πτερὸν ἱέρακος ἐπὶ τῆς κεφαλῆς, Diod. Sic. i. 87, 8. The Egyptian Sun-god Phra with a hawk’s head, ἱερακόμορφος, ἱερακοπρόσ- wos, Philo ap. Eus. P. Ἐς 41 D, 116 D (i. 10, iii. 12), Horap. i. 6. In the Rig-Veda the sun is frequently compared to a hawk, hovering in the air. The hawk associated with fire-worship, Ael. x. 24. A three- legged hawk sometimes seen in Egypt, Ael. xi. 39. Moult before the inundation, ib. xii. 4; live seventy years, ib. x. 14; the leg-bone has an attraction for gold, ib.; throw earth on an unburied corpse, ib. ii. 42. Salve their eyes with θριδακίνη or wild lettuce, ib. ii. 43 (also Dion. De Avib. i. 6); hence, as well as by reason of their sharp sight, the Hawk or Eagle in medicine constitute a remedy for diseases of the eye, Plin. xxix. (6) 38, &c.; as does the herb ἱεράκιον, Horap. i. 6, Plin. xx. (7) 26, xxxiv. (11) 27: it is seldom possible to trace any meaning in the mystical herbs associated with particular animals, and it is therefore worth noting in this instance that θριδακίνη is the sacred herb of Adonis. Are supposed by some to be bastard eagles, Ael. ii. 43; how a hawk caused the apprehension of a sacrilegious thief at Delphi, ib.; how the hawks in Egypt repair to certain Libyan islands to breed, having sent two messengers in front, ib. (cf. Plin. H. N. x. 8, Diod. Sic. i. 87); do not eat the heart, ib. ii. 42; hostile to the fox, the eagle, and the vulture, ib. Are exempt from thirst, Damasc. V. Isid. 97 (cf. 5. v. ἀετός), but drink blood instead of water, Horap. i. 7. Their

ΙΕΡΑΞ---ΙΚΤΕΡΟΣ 67

ΙΕΡΑΞ (continued). heart is eaten, to obtain prophetic powers, Porph. De Abst. ii. 48. A Hawk sitting on a tree a sign of rain, Theophr. Sign. fr. vi. 2, 17.

The Fable of the Hawk and the Nightingale, Hes. Op. et D. 201, Aes. fab. 9.

A metaphor of the Hawk and the Crows, Ar. Eq. 1052.

The metamorphosis of Hierax, Boios ap. Anton. Lib. iii; cf. that of Deucalion, Ov. Met. xi. 340.

The Hawk entered in Egypt into innumerable hieroglyphics, in which its image is, in the main, a phonetic element, the symbolic ideas being, for the most part, secondary (cf. supra, 5. v. βαιήθ). According to Horap. i. 8 ”Apea γράφοντες καὶ ᾿Αφροδίτην, δύο ἱέρακας

ζωγραφοῦσιν ; these are the symbols ay and \ » Horus and

Hat-Hor, the latter being the οἶκος Ὥρου of Plutarch. According to Chaeremon, fr. 8 Ψυχή-ἥλιος-θεός = ἱέραξ. On the sanctity of hawks in Egypt, and the solar symbolism associated with them there, see also (besides the references quoted above), Porph. De Abst. iii. 4; the Sun called ἱέραξ, ibid. iv. 16, Plut. De Is. et Osir.c. 51, Eus. P. E. iii. 10, Clem. Alex. Strom. v. 7.

For other words and phrases in which the hieroglyph of the Hawk had part, see Horap. i. 6 θεὸν βουλόμενοι σημῇναι, ἢ ὕψος, ἢ ταπείνωσιν, ἢ ὑπεροχήν, ἢ αἷμα, ἢ νίκην, ἱέρακα ζωγραφοῦσι : id. ii. 15 ἱέραξ διατεταμένος τὰς πτέρυγας ἐν ἀέρι, οἵον πτέρυγας ἔχοντα ἄνεμον onpaivar: id. ii. 99 ἄνθρωπον ἀποταξάμενον τὰ ἴδια τέκνα δι᾽ ἀπορίαν βουλόμενοι σημῇναι, ἱέρακα ἐγκύμονα ζωγραφοῦσιν : Diod. Sic. ili. 4. 2 ἱέραξ αὐτοῖς σημαίνει πάντα τὰ ὀξέως γενόμενα. Cf. Klaproth ad Goulianoff De Inv. Hierogl. Acrolog., cit. Leemans in Horap. p. 150, and especially Lauth, Sitzungsber. Bayer. Akad., 1876, pp. 77-79.

See also αἰσάλων, dpakos, βαιήθ, βάρβαξ, βελλούνης, ἐλειός, ἐπιλεῖος, κίρκος, πέρκος, πτέρνις, σπιζίας, τριόρχης, ὑποτριόρχης, φασσοφόνος, φρυνολόγος, &c.

ἼΖΙΝΕΣ᾽ οἰωνοί, ὄρνιθες, Hesych. Cf. ἀζεινοί,

ἼΚΤΕΡΟΣ. A bird with fabulous attributes; according to Pliny, identical with ga/gulus, the Golden Oriole.

Plin. xxx. 11 (28) Avis icterus vocatur a colore, quae si spectetur, sanari id malum [ἵκτερον, malum regium, the jaundice] tradunt, et avem mori. Hanc puto Latine vocari galgulum (ga/bula, Mart. xili. 68). Cf. Dion. De Avib. i. 27; Coel. Aurel. Chron. iii. 5 passio vocabulum sumpsit secundum Graecos ab animalis nomine, quod sit coloris fellei. Cf. Schneider, in Arist. H. A. ix.12; and Suid., who derives the word from ἰκτῖνος. Vide infra s.v. Xapadprds.

F 2

68 A GLOSSARY OF GREEK BIRDS

ἸΚΤΙ͂ΝΟΣ, or ἴκτινος (Aristoph., cf. Suid.): also ixris (Περγαῖοι, Hesych.). In plur. ἴκτινες (Ael. i. 35, ii. 47) or ixrives (Paus.). For other grammatical forms, see L. ἃ Sc., &c. Derivation unknown; sometimes said to be connected with Sk. ¢yéna.

A Kite: including the Common Kite, Milvus regalis, Briss., I. tctinus, Sav., and the Black Kite, AZ. ater, Gm. The Black Kite is still called ἰκτῖνος in the Cyclades, where it is the com- moner species of the two (Erh.). The Common Kite is also called τσίφτης in Attica (Heldreich).

In minor references frequent, usually as a robber, e.g. Theogn. 1261, 1302; Soph. Fr. 890 ixrivos ὡς ἔκλαγξε παρασύρας κρέας ; Plat. Phaed. 82; Men. 4, 329 (493); Plat. Com. 2, 695 (69): Aristoph. fr. 2, 1192 (71), Ar. fr. 525, Etym. M. p. 470. 34 ἴκτινα παντόφθαλμον ἅρπαγα : Simon. Iambl. 11, Automed, viii, in Gk. Anth. ii. 192 οὗτος ἔχει yap ἅρπαγος ixtivov χεῖρα κραταιοτέρην.

ς

Description.—Arist. De Part. 670, 34 μικρὸς 6 σπλήν" τὴν χολὴν ἔχει πρὸς TO ἥπατι καὶ πρὸς τῇ κοιλίᾳ : H. A. vi. 6, 563 δύο @d* ἐνίοτε δὲ καὶ τρία" ἐπωάζει περὶ εἴκοσιν ἡμέρας : ib. viii. 3, 592 μέγεθος ὅσον τριόρχης : ib. 594 ὀλιγάκις πίνει, ὦπται δὲ πίνων. Very destructive to poultry ; οὐδὲν ἄν τις ἀναιδέστερον εἴποι, Dion. De Avib. i. 7; cf. Theogn. 1302 ἰκτίνου σχέτλιον ἦθος.

A migratory bird: it arrives before the swallow, at the spring shearing-time, Ar. Av. 714; in Egypt it does not migrate, Herod. ii. 22; it sometimes hibernates, Arist. H. A. viii. 16, 600 of μὲν πλησίον ὄντες τοιούτων τόπων, ἐν ois ἀεὶ διαμένουσι, καὶ ἰκτῖνοι καὶ χελιδόνες, ἀπο- χωροῦσιν ἐνταῦθα, οἱ δὲ πορρωτέρω ὄντες οὐκ ἐκτοπίζουσιν ἀλλὰ κρύπτουσιν ἑαυτούς" ἤδη γὰρ ὠμμέναι πολλαὶ χελιδόνες εἰσὶν ἐν ἀγγείοις ἐψιλωμέναι πάμπαν, καὶ ἰκτῖνοι ἐκ τοιούτων ἐκπετόμενοι χωρίων, ὅταν φαίνωνται τὸ πρῶτον. The common Kite is merely a bird of passage in Greece, a very few remaining to winter there (Kriiper) ; the Black Kite is a rare visitor to the mainland of Greece. Both species are common, and breed, in Macedonia (Kriiper, Elwes, &c.).

The statement Ἰκτῖνος φαίνεται appears in various Calendars, e.g. Geminus, Isag. in Arat. Phaen. c. xvi, who dates its advent, according to Eudoxus thirteen days, to Euctemon eight, and to Callippus one day, before the vernal equinox. According to Grotius, Arat. Phaen. notae ad imagg. p. 55, Milvus, in Latin, refers to the constellation Cygnus ; cf. Ov. F. iii. 793 Stella Lycaoniam vergit declivis ad Arcton Milvus. Haec illa nocte [xvi. Kal. April.] videnda venit ; see also Plin. xviii. 6; but according to Ideler, Sternnamen, p. 77, the dates given do not tally with this hypothesis, the heliacal rising of Cygnus being three months earlier ; and he prefers to assume that the statements in the older Calendars referred to the bird of passage, and were mistakenly

ΙΚΤΙΝΟΣ---ἸΛΙᾺΣ 69

IKTINOS (continued). attributed to a constellation by Ovid and Pliny. I am for myself inclined to think that Ovid did allude to the constellation, but that he did not mean (nor say) that on the date in question it rose τυζζ the sum; as a matter of fact it then rose at midnight, and was on the meridian when it disappeared at sunrise. Ἰκτῖνος is also the name of one of the mystical λύκοι or ἄκμονες (4. ν.) in Opp. Cyneg. ili. 331.

Myth and Legend.—Hostile to κόραξ, Arist. H. A. ix. 1, 609, Ael. iv. 5, Phile, De An. 688, Cic. De Nat. Deor. ii. 49; friendly to πίφιγξ and ἅρπη, Arist. l.c., Ael. v. 48. Use θρύος as a remedy, Phile 725; . place ῥάμνον in the nest as a charm, Ael.i.55; how astick from a Kite’s nest is a remedy for headache, Plin. xxix. (6) 36, xxx. (4) 12; detest the pomegranate, poia, so that they never even alight on that tree, and why, Dion. De Avib. i. 7. Suffer at certain seasons from sore feet, Dion. l.c., namely, at the time of the Solstice, Plin. x. (10) 12; and from sore eyes, Suid. 5. v. ikrepos. See also Albert. M. De Animal. xxiii. 24, p. 641. Cf. supra, 5. v. ἱέραξ. How the Kites in Elis rob men in the market-place (cf. Ar. Av. 1624), but never molest the ἱερόθυτοι, Ael. ii. 47, Arist. De Mirab. 123, 842a, Theopomp. ap. Apollon. Hist. Mirab. x, Pausan. v. 14, Plin. l.c.; on the Kite as dangerous to sacrifices, cf. Ar. Pax 1099, Av. 892; cf. τῷ ἰκτίνῳ τῷ ἑστιούχῳ, Ar. Av. 865. How the Kite was once a King, Ar. Av. 499. The story in Plin. l.c., milvos artem gubernandi docuisse caudae flexibus, does not seem to occur in Greek. In Latin, Milvus is proverbial for its powers of flight and of vision; cf. Pers. Sat. iv. 26, Juv. ix. 25, Martial ix. Ep. 55.

Fable of ἰκτῖνος that lost its voice trying to neigh, Aes. Fab. ed. Halm, 170, Babr. 73; Suid.; cf. Julian in Misopogone, p. 366 (cit. Schneider in Arist. H.A. vi. 6) τὸν ἴκτινα ἐπιθέσθαι τῷ χρεμετίζειν, ὥσπερ οἱ γενναῖοι τῶν ἵππων, εἶτα τοῦ μὲν ἐπιλαθόμενον, τὸ δὲ μὴ δυνηθέντα ἑλεῖν ἱκανῶς, ἀμφοῖν στέ- ρεσθαι καὶ φαυλότερον τῶν ἄλλων ὀρνίθων εἶναι τὴν φωνήν : οἴ. ἄνθος. Fable of λάρος καὶ ἰκτῖνος, Aes. 239. Proverb, προκυλινδεῖσθαι ἰκτίνοις, Ar. Av. 501; cf. Suid. ἔαρος yap ἀρχομένου ἴκτινος φαίνεται. οἱ πένητες οὖν ἀπαλλαγέντες χειμῶνος προεκυλινδοῦντο καὶ προσεκύνουν αὐτούς.

See also ἅρπη, βατυρρηγάλη, Sixtus, ἔλανος.

ἼΛΙΑΣ. Also ἰλλάς, Athen. ii. 65 ἃ, Eust. 947, 8. In some MSS. of Athen. also τυλάς, Perhaps akin to ἴχλα, i.e. κίχλα.

A kind of Thrush: for references, see κίχλη.

Gesner, Belon, and others identify ἰλιάς as the Redwing, Zurdus tZtacus, L., on account ofits small size (Arist. H. A. ix. 20,617). Sundevall points out that the expression ἥττον ποικιλή (1.c.) is inapplicable. In Athen. ii. 65 a (c. 68) these words are omitted from a corresponding passage; and the account of the nesting habits of κίχλη (H. A. vi. 1)

70 A GLOSSARY OF GREEK BIRDS

IAIAX (continued).

are transferred to Adds. Both