The Genesis of the Mythographus Homericus. On order, Disorder and Fragments

Mythographical Scholia and the Mythographus Homericus Nereida Villagra (Lisboa) & Jordi Pàmias (Barcelona) CCC Dublin June 2016 1) Hom. Od. 11. 260-265 τὴν δὲ µέτ' Ἀντιόπην ἴδον, Ἀσωποῖο θύγατρα, ἣ δὴ καὶ Διὸς εὔχετ' ἐν ἀγκοίνῃσιν ἰαῦσαι, καί ῥ' ἔτεκεν δύο παῖδ', Ἀµφίονά τε Ζῆθόν τε, οἳ πρῶτοι Θήβης ἕδος ἔκτισαν ἑπταπύλοιο πύργωσάν τ', ἐπεὶ οὐ µὲν ἀπύργωτόν γ' ἐδύναντο ναιέµεν εὐρύχορον Θήβην, κρατερώ περ ἐόντε. Next to her I saw Antiope, daughter to Asopus, who could boast of having slept in the arms even of Jove himself, and who bore him two sons Amphion and Zethus. These founded Thebes with its seven gates, and built a wall all round it; for strong though they were they could not hold Thebes till they had walled it (Trans. Butler). 2) Sch. Hom. Od. 11.264 [HMVamou], ed. Fowler ἐπεὶ οὔ µιν ἀπύργωτον] διὰ τί οὖκ ἠδύναντο κατοικεῖν ἀπυγρώτου οὔσης; διὰ τὸ πλησιόχωρα εἶναι ἔθνη πολλὰ δηλονότι τοὺς Φλεγύας. µετὰ δὲ τὴν τελευτὴν αὐτῶν Εὐρύµαχος ἠρήµωσε τὰς Θήβας, ὥς φησι Φερεκύδης ἐν τῇ δεκάτῃ Why could they not live (there) when the city was unwalled? Because in the neighboring areas there were many tribes, namely the Phlegyans. And after their death, Eurymachus laid waste to Thebes, as Pherecydes says in his tenth book (Trans. Morison). 3) Hom. Il. 13.301-305 τὼ µὲν ἄρ' ἐκ Θρῄκης Ἐφύρους µέτα θωρήσσεσθον, ἠὲ µετὰ Φλεγύας µεγαλήτορας· οὐδ' ἄρα τώ γε ἔκλυον ἀµφοτέρων, ἑτέροισι δὲ κῦδος ἔδωκαν· τοῖοι Μηριόνης τε καὶ Ἰδοµενεὺς ἀγοὶ ἀνδρῶν ἤϊσαν ἐς πόλεµον κεκορυθµένοι αἴθοπι χαλκῷ. The pair have gone from Thrace to arm themselves among the Ephyri or the brave Phlegyans, but they will not listen to both the contending hosts, and will give victory to one side or to the other—even so did Meriones and Idomeneus, captains of men, go out to battle clad in their bronze armour (Trans. Butler). 4) Sch. Hom. Il. 13.302 [T] ed. Erbse <Φλεγύας µεγαλήτορας:> οἱ µὲν Γυρτωνίους, b(BCE3)T οἱ δὲ τοὺς ἐνοικοῦντας τὴν Δαυλίδα τῆς Φωκίδος, οὓς <µεγαλήτορας> †οἷον ἰδεῖν ὀρέκτας† φησὶ διὰ τὸ πεπορθηκέναι τὸν ἐν Πυθοῖ ναόν. καὶ Φερεκύδης δὲ ἱστορεῖ περὶ τῶν Φλεγυῶν· καὶ γὰρ αὐτὰς τὰς Θήβας ὑπ' Ἀµφίονος καὶ Ζήθου διὰ τοῦτο τετειχίσθαι, διὰ τὸ δέος τῶν Φλεγυῶν. µετὰ δὲ ταῦτα τὰς Θήβας ὑπ' αὐτῶν αἱρεθῆναι Εὐρυµάχου βασιλεύοντος, καὶ ἔρηµον γενέσθαι τὴν πόλιν µέχρι τῆς Κάδµου ἀφίξεως. ἐπὶ πλεῖον δὲ περὶ αὐτῶν διείλεκται Ἔφορος ἀποδεικνὺς ὅτι τὴν Δαυλίδα καὶ οὐ τὴν Γυρτῶνα ᾤκησαν· ὅθεν καὶ παρὰ Φωκεῦσι τὸ ὑβρίζειν φλεγυᾶν λέγεσθαι. ἔστι δὲ ταῦτα ἐν τῇ τριακοστῇ τῇ Δηµοφίλου. πάλαι δὲ διεφέροντο Φωκεῖς πρὸς Θεσσαλούς· διὸ καὶ τὰς Θερµοπύλας ᾤκησαν Φωκεῖς T. Some say they come from Gyrton; others say they inhabited Daulis in the Phocis. It says ‘great-hearted’, as they seem desirable (?), due to the destruction of the Delphian temple (?). Pherecydes also discusses the Phlegyans: for Thebes itself was walled by Amphion and Zethus for this reason, because of the fear of the Phlegyans. And later, Thebes was taken by them during the kingship of Eurymachus, and the city became a desert until the arrival of Cadmus. Most of all Ephorus has told about them, showing that they inhabited Daulis and not Gyrton. This is the reason why φλεγυᾶν means ὑβρίζειν among the Phocians. These thing are to be found in the thirtieth book of Demophilus. The Phocians moved to Thessalia in ancient times. This is why the Phocians settled in the Thermopylai (Trans. Morison, modified). 5) Sch. Hom. Il. [D] 13.302, ed. Van Thiel Ἠὲ µετὰ Φλέγυας µεγαλήτορας. Φλέγυες, Γόρτυναν κατοικοῦντες, παρανοµώτατον καὶ λῃστρικὸν διῆγον βίον, καὶ κατατρέχοντες τοὺς περιοίκους, χαλεπῶς ἠδίκουν. Θηβαῖοι δὲ, πλησιόχωροι ὄντες, ἐδεδοίκεισαν καὶ µέχρι πολλοῦ, εἰ µὴ Ἀµφίων καὶ Ζῆθος, οἱ Διὸς καὶ Ἀντιόπης, ἐτείχισαν τὰς Θήβας. Εἶχε γὰρ Ἀµφίων λύραν, παρὰ µουσῶν αὐτῷ δεδοµένην. δι' ἧς κατέθελγε καὶ τοὺς λίθους, ὥστε καὶ πρὸς τὴν τειχοδοµίαν αὐτοµάτως ἐπέρχεσθαι. Τούτων µὲν οὖν ζώντων, οὐδὲν οἱ Φλέγυες τοὺς Θηβαίους ἠδύναντο διαθεῖναι κακόν. Θανόντων δὲ αὐτῶν, ἐπελθόντες, σὺν Εὐρυµάχῳ τῷ βασιλεῖ τὰς Θήβας εἷλον. Πλείονα δὲ τολµῶντες ἀδικήµατα, κατὰ Διὸς προαίρεσιν, ὑπὸ Ἀπόλλωνος διεφθάρησαν, ὡς ἱστορεῖ Φερεκύδης. The Phlegyans inhabiting Gortyna led the most lawless and thieving way of life, for they would descend on their neighbors and inflict dreadful harm on them. And the Thebans lived in the lands nearby and would have feared them much and for a long time, except for Amphion and Zethus, sons of Zeus and Antiope, who walled Thebes. For Amphion had a lyre given to him by the Muses, through which he even charmed the stones, so that they moved of their own volition for the building of the wall. And when they were alive, the Phlegyans were completely unable to harm the Thebans, but once they (Amphion and Zethus) were dead, they attacked with their king Eurymachus and took Thebes. Daring greater injustices because of Zeus’ plan, they were destroyed by Apollo. The story is from Pherecydes (Trans. Morison). 6) Van der Valk 1963, 329: 7) Sch. Hom. Od. 4.22 (Pherecyd. fr. 132 Fowler) ὁ τοῦ Ἀλέκτορος τοῦ συµπενθεροῦ Μενελάου ἀδελφός ... Φερεκύδης δὲ ἱστορεῖ οὕτως· Ἀργεῖος δὲ ὁ Πέλοπος ἔρχεται παρ' Ἀµύκλαν εἰς Ἀµύκλας, καὶ γαµεῖ τοῦ Ἀµύκλα θυγατέρα Ἡγησάνδραν· τοῦ δὲ γίνεται Μελανίων καὶ Ἀλέκτωρ καὶ Βοηθόος· τούτο <δὲ> Ἐτεωνεύς· συγγενὴς οὖν Μενελάου Ἐτεωνεὺς καὶ θεράπων αὐτοῦ, ὡς Ἀχιλλέως Πάτροκλος. The brother of Alector, relative of suffering Menelaos by marriage ... Pherekydes relates as follows: Argeios son of Pelops came to Amyclas at Amyklai, and he married Amyklas’s daughter Hegesandra. From this man were born Melanion and Alektor and Boethous, from whom is descended Eteoneus’. Eteoneus was kin to Menelaos and his servant, as Patroclus was to Achilles (Trans. Morison). 8) Sch. Hom. [D] Il. 1.9, ed. Van Thiel Ζεὺς δὲ ἐρασθεὶς Λητοῦς τῆς Κοίου θυγατρὸς ἑνὸς τῶν Τιτάνων, καὶ Φοίβης, ἔγκυον αὐτὴν ἐποίησεν. ἥτις, δεκαµηνιαίου χρόνου διαγενοµένου, ἠπείγετο διὰ θαλάσσης πρὸς Ἀστερίαν τὴν νῆσον, µίαν οὖσαν τῶν Κυκλάδων. ἐκεῖσε δὲ ἐλθοῦσα, δρεψαµένη δύο φυτῶν, ἐλαίας καὶ φοίνικος, διδύµους ἀπεκύησε παῖδας, Ἄρτεµιν καὶ Ἀπόλλωνα· καὶ τὴν νῆσον ἐκάλεσε Δῆλον, ὅτι ἐξ ἀδήλου βάσεως ἐῤῥιζώθη. 9) Sch. Pi. P. 4.133a, ed. Drachmann <τὸν µονοκρήπιδα:> ἡ ἱστορία παρὰ Φερεκύδει . ἔθυε τῷ Ποσειδῶνι, φησὶν, ὁ Πελίας, καὶ προεῖπε πᾶσι παρεῖναι κτλ. Bibliography Montanari, Franco (1995). Studi di Filologia Omerica Antica II, Pisa. Pagès, Joan (2007). Mythographus Homericus: Estudi i edició comentada, Diss. Universitat Autònoma de Barcelona. Panzer, Johann (1892). De Mythographo Homerico restituendo, Diss. Greifswald. Pontani, F. (2005). Sguardi su Ulysse: la tradizione esegetica greca all’Odissea, Roma. —— (2016). “Thoughts on Editing Greek Scholia: The Case of the Exegesis to the Odyssey”, The Arts of Editing Medieval Greek and Latin: A Casebook, Toronto (ps. 312-337). Schwartz, Edward (1881). De scholiis homericis, Leipzig. Van der Valk, Marchinus (1963). Researches on the Text and Scholia of the Iliad. Part II, Leiden. —— (1964). Researches on the Text and Scholia of the Iliad. Part II, Leiden.