---
title: "The Deipnosophists · Δειπνοσοφισταί"
author: "Athenaeus"
translator: "Charles Duke Yonge"
languages: [grc, en]
shelf: "Classical Greek"
section: 76 of 78
url: https://scriptura.si/works/athenaeus-deipnosophists/76/
cite: "Athenaeus, tr. Charles Duke Yonge, The Deipnosophists · Δειπνοσοφισταί, section 76. Scriptura (scriptura.si), https://scriptura.si/works/athenaeus-deipnosophists/76/"
---

# The Deipnosophists · Δειπνοσοφισταί

*Athenaeus, tr. Charles Duke Yonge*

The Learned Banqueters: a dinner party in Rome stretched over fifteen books of talk about food, wine, courtesans, music and books, quoting hundreds of lost Greek authors.

> Greek: ed. Charles Burton Gulick, from the Perseus Digital Library (canonical-greekLit, tlg0008.tlg001, CC BY-SA 4.0).

> English: Charles Duke Yonge, from the Perseus Digital Library (tlg0008.tlg001.perseus-eng2). Notes are not included.

> Rows follow the references the two texts share (books, chapters and sections), cut where both reach the end of a sentence.

## 76. Book XV · chapters 18–31

Source: https://scriptura.si/works/athenaeus-deipnosophists/76/ · cite a paragraph as https://scriptura.si/works/athenaeus-deipnosophists/76/#p-N

[¶0] But concerning the Naucratite Crown, and what kind of flowers that is made of, I made many investigations, and inquired a great deal without learning anything, till at last I fell in with a book of Polycharmus of Naucratis, entitled On Venus, in which I found the following passage: —“But in the twenty-third Olympiad Herostratus, a fellow-countryman of mine, who was a merchant, and as such had sailed to a great many different countries, coming by chance to Paphos, in Cyprus, bought an image of Venus, a span high, of very ancient workmanship, and came away meaning to bring it to Naucratis. And as he was sailing near the, Egyptian coast, a violent storm suddenly overtook him, and the sailors could not tell where they were, and so they all had recourse to this image of Venus, entreating her to save them. And the goddess, for she was kindly disposed towards the men of Naucratis, on a sudden filled all the space near her with branches of green myrtle, and diffused a most delicious odor over the whole ship, when all the sailors had previously despaired of safety from their violent sea-sickness. And after they had been all very sick, the sun shone out, and they, Seeing the landmarks, came in safety into Naucratis. And Herostratus having disembarked from the ship with his image, and carrying with him also the green branches of myrtle which had so suddenly appeared to him, consecrated it and them in the temple of Venus. And having sacrificed to the gooddess, and having consecrated the image to Venus, and invited all his relations and most intimate friends to a banquet in the temple, he gave every one of them a garland of these branches of myrtle, to which garlands he then gave the name of Naucratite.” This is the account given by Polcharmus; and I myself believe the statement, and believe that the Naucratite garland is no other than one made of myrtle, especially as in Anacreon it is represented as worn with one made of roses. And Philonides has said that the garland made of myrtle acts as a check upon the fumes of wine, and that the one made of roses, in addition to its cooling qualities, is to a certain extent a remedy for headache. And, therefore, those men are only to be laughed at, who say that the Naucratite garland is the wreath made of what is called by the Egyptians biblus, quoting the statement of Theopompus, in the third book of his History of Greece, where he says, “That when Agesilaus the Lacedæmonian arrived in Egypt, the Egyptians sent him many presents, and among them the papyrus, which is used for making garlands.” But I do not know what pleasure or advantage there could be in having a crown made of biblus with roses, unless people who are enamoured of such a wreath as this should also take a fancy to wear crowns of garlic and roses together. But I know that a great many people say that the garland made of the sampsychon or amaracus is the Naucratite garland; and this plant is very plentiful in Egypt, but the myrtle in Egypt is superior in sweetness to that which is found in any other country, as Theophrastus relates in another place.

> Greek: περὶ δὲ τοῦ Ναυκρατίτου στεφάνου τίς ἐστι τὴν ἄνθην πολλὰ ἀναζητήσας καὶ πολλῶν πυθόμενος, ὡς οὐδὲν ἐμάνθανον, ἐνέτυχον ὀψέ ποτε Πολυχάρμου Ναυκρατίτου ἐπιγραφομένῳ βιβλίῳ Περὶ Ἀφροδίτης, ἐν ᾧ ταυτὶ γέγραπται· κατὰ δὲ τὴν τρίτην πρὸς ταῖς εἴκοσιν Ὀλυμπιάδα ὁ Ἡρόστρατος, πολίτης ἡμέτερος ἐμπορίᾳ χρώμενος καὶ χώραν πολλὴν περιπλέων, προσσχών ποτε καὶ Πάφῳ τῆς Κύπρου ἀγαλμάτιον Ἀφροδίτης σπιθαμιαῖον, ἀρχαῖον τῇ τέχνῃ, ὠνησάμενος ᾔει φέρων εἰς τὴν Ναύκρατιν. καὶ αὐτῷ πλησίον φερομένῳ τῆς Αἰγύπτου τῇ χειμὼν αἰφνίδιον ἐπέπεσεν καὶ συνιδεῖν οὐκ ἦν ὅπου γῆς ἦσαν, κατέφυγον ἅπαντες ἐπὶ τὸ τῆς Ἀφροδίτης ἄγαλμα σῴζειν αὑτοὺς αὐτὴν δεόμενοι. ἡ δὲ θεὸς προσφιλὴς γὰρ τοῖς Ναυκρατίταις ἦν αἰφνίδιον ἐποίησε πάντα τὰ παρακείμενα αὐτῇ μυρρίνης χλωρᾶς πλήρη ὀδμῆς τε ἡδίστης ἐπλήρωσεν τὴν ναῦν ἤδη ἀπειρηκόσι τοῖς ἐμπλέουσιν τὴν σωτηρίαν διὰ τὴν πολλὴν ναυτίαν γενομένου τε ἐμέτου πολλοῦ· καὶ ἡλίου ἐκλάμψαντος κατιδόντες τοὺς ὅρμους ἧκον εἰς τὴν Ναύκρατιν. καὶ ὁ Ἡρόστρατος ἐξορμήσας τῆς νεὼς μετὰ τοῦ ἀγάλματος, ἔχων καὶ τὰς αἰφνίδιον αὐτῷ ἀναφανείσας χλωρὰς μυρρίνας, ἀνέθηκεν ἐν τῷ τῆς Ἀφροδίτης ἱερῷ· θύσας δὲ τῇ θεῷ καὶ ἀναθεὶς τῇ Ἀφροδίτῃ τἄγαλμα, καλέσας δὲ καὶ ἐφ’ ἑστίασιν ἐν αὐτῷ τῷ ἱερῷ τοὺς προσήκοντας καὶ τοὺς οἰκειοτάτους ἔδωκεν ἑκάστῳ καὶ στέφανον ἐκ τῆς μυρρίνης, ὃν καὶ τότε ἐκάλεσε Ναυκρατίτην. ὁ μὲν οὖν Πολύχαρμος ταῦτα. οἷς κἀγὼ πείθομαι, ἡγούμενος οὐκ ἄλλον τινὰ εἶναι Ναυκρατίτην στέφανον ἢ τὸν ἐκ τῆς μυρρίνης, τῷ καὶ μετὰ τῶν ῥόδων ὑπὸ τοῦ Ἀνακρέοντος φορεῖσθαι. καὶ ὁ Φιλωνίδης δὲ εἴρηκεν ὡς ὁ τῆς μυρρίνης στέφανος τὴν ἐκ τῶν οἴνων ἀναθυμίασιν ἀποκρούεται καὶ ὁ τῶν ῥόδων ἔχει τι κεφαλαλγίας παρηγορικὸν πρὸς τῷ καὶ ἐμψύχειν. γελοῖοι οὖν εἰσιν οἱ λέγοντες Ναυκρατίτην εἶναι στέφανον τὸν ἐκ τῆς βύβλου τῆς στεφανωτρίδος καλουμένης παρ᾽ Αἰγυπτίοις, παρατιθέμενοι Θεοπόμπου ἐκ τῆς τρι〈σκαιδεκάτης τῶν Φιλιππικῶν καὶ ἑνδεκά〉της τῶν Ἑλληνικῶν, ὅς φησιν Ἀγησιλάῳ τῷ Λάκωνι παραγενομένῳ εἰς Αἴγυπτον δῶρα πέμψαι τοὺς Αἰγυπτίους ἄλλα τέ τινα καὶ δὴ καὶ τὴν στεφανωτρίδα βύβλον. ἐγὼ δὲ οὐκ οἶδα τίνα ὠφέλειαν ἢ ἡδονὴν ἔχει τὸ βύβλῳ στεφανοῦσθαι μετὰ ῥόδων, πλὴν εἰ μή τι οἱ τούτοις χαίροντες στέψονται ὁμοῦ σκορόδοις καὶ ῥόδοις. παμπόλλους δὲ οἶδα λέγοντας τὸν ἐκ τῆς σαμψούχου στέφανον εἶναι τὸν Ναυκρατίτην πολὺ δὲ τὸ ἄνθος τοῦτο κατὰ τὴν Αἴγυπτον. διάφορος δὲ γίνεται κατὰ τὴν ὀδμὴν ἡ ἐν Αἰγύπτῳ μυρρίνη παρὰ τὰς ἐν ἄλλαις χώραις, ὡς καὶ Θεόφραστος ἱστορεῖ.

[¶1] While this discussion was going on, some slaves came in bringing garlands made of such flowers as were in bloom at the time; and Myrtilus said;—Tell me, my good friend Ulpian, the different names of garlands. For these servants, as is said in the Centaur of Chærephon—
Make ready garlands which they give the gods,
Praying they may be heralds of good omen.
And the same poet says, in his play entitled Bacchus—
Cutting sweet garlands, messengers of good omen.
Do not, however, quote to me passages out of the Crowns of Aelius Asclepiades, as if I were unacquainted with that work; but say something now besides what you find there. For you cannot show me that any one has ever spoken separately of a garland of roses, and a garland of violets. For as for the expression in Cratinus—
ναρκισσίνους ὀλίσβους,
that is said in a joke. And he, laughing, replied,—The word στέφανος was first used among the Greeks, as Semos the Delian tells us in the fourth book of his Delias, in the same sense as the word στέφανος is used by us, which, however, by some people is called στέμμα. On which account, being first crowned with this στέφανος, afterwards we put on a garland of bay leaves; and the word στέφανος itself is derived from the verb στέφω, to crown. But do you, you loquacious Thessalian, think, says he, that I am going to repeat any of those old and hacknied stories? But because of your tongue (γλῶσσα), I will mention the ὑπογλωττὶς, which Plato speaks of in his Jupiter Ill-treated—
But you wear leather tongues within your shoes,
And crown yourselves with ὑπογλωττίδες,
Whenever you're engaged in drinking parties.
And when you sacrifice you speak only words
Of happy omen.
And Theodorus, in his Attic Words, as Pamphilus says in his treatise on Names, says, that the ὑπογλωττὶς is a species of plaited crown. Take this then from me; for, as Euripides says,
'Tis no hard work to argue on either side,
If a man's only an adept at speaking.

> Greek: ἔτι τούτων λεγομένων ἐπεισῆλθον παῖδες στεφάνους φέροντες τῶν ἀκμαζόντων κατὰ τοὺς καιρούς. καὶ ὁ Μυρτίλος
λέγε, καλέ, εἶπεν, Οὐλπιανέ, στεφάνων ὀνόματα. οἱ γὰρ παῖδες, κατὰ τὰν Χαιρήμονος Κένταυρον, στεφάνους ἑτοιμάζουσιν, οὓς εὐφημίας κήρυκας εὐχαῖς προὐβάλοντο· δαιμόνων. καὶ ἐν τῷ Διονύσῳ δὲ ὁ αὐτὸς ἔφη ποιητής· στεφάνους τεμόντες, ἀγγέλους εὐφημίας. σὺ δὲ μὴ τὰ ἐκ τῶν ἐπιγραφομένων Αἰλίου Ἀσκληπιάδου Στεφάνων φέρε ἡμῖν ὡς ἀνηκόοις αὐτῶν, ἀλλ’ ἄλλο τι παρ’ ἐκεῖνα λέγε. δεῖξαι γὰρ οὐκ ἔχεις ὅτι διαλελυμένως τις εἴρηκε ῥόδων στέφανον καὶ ἴων στέφανον τὸ γὰρ παρὰ Κρατίνῳ κατὰ παιδιὰν εἴρηται· ναρκισσίνους ὀλίσβους.
καὶ ὃς γελάσας πρῶτον ἐν τοῖς Ἕλλησι στέφανος ὠνομάσθη, ὥς φησι Σῆμος ὁ Δήλιος ἐν δ Δηλιάδος, τὸ παρά μὲν ἡμῖν στέφος, παρὰ δέ τισι στέμμα προσαγορευόμενον, διὸ καὶ τούτῳ πρώτῳ στεφανωσάμενοι δεύτερον περιτιθέμεθα τὸν δάφνινον. κέκληται δὲ στέφανος ἀπὸ τοῦ στέφειν. σὺ δὲ οἴει με, ἔφη, Θετταλὲ ποικιλόμυθε, τῶν κοινῶν τούτων καὶ κατημαξευμένων ἐρεῖν τι; διὰ δὲ τὴν σὴν γλῶσσαν τῆς ὑπογλωττίδος μνησθήσομαι, ἧς Πλάτων ἐμνήσθη ἐν Διὶ Κακουμένῳ· καίτοι φορεῖτε γλῶσσαν ἐν ὑποδήμασι, στεφανοῦσθ’ ὑπογλωττίσιν ὅταν πίνητέ που· κἂν καλλιερῆτε γλῶτταν ἀγαθὴν πέμπετε. Θεόδωρος δ’ ἐν ταῖς Ἀττικαῖς Φωναῖς, ὥς φησιν Πάμφιλος ἐν τοῖς περὶ ᾽ Ὀνομάτων, πλοκῆς στεφάνων γένος τι τὴν ὑπογλωττίδα ἀποδίδωσιν. λαβὲ οὖν καὶ παρ’ ἐμοῦ κατὰ τὸν Εὐριπίδην· ἐκ παντὸς （γὰρ） ἄν τις πράγματος δισσῶν λόγων ἀγῶνα θεῖτ’ ἄν, εἰ λέγειν εἴη σοφός.

[¶2] There is the Isthmiacum also, and there was a kind of crown bearing this name, which Aristophanes has thought worthy of mention in his Fryers, where he speaks thus—
What then are we to do? We should have taken
A white cloak each of us; and then entwining
Isthmiaca on our brows, like choruses,
Come let us sing the eulogy of our master.
But Silenus, in his Dialects, says, “The Isthmian garland.” And Philetas says, “στέφανος. There is an ambiguity here as to whether it refers to the head or to the main world. We also use the word ἴσθμιον, as applied to a well, or to a dagger.” But Timachidas and Simmias, who are both Rhodians, explain one word by the other. They say, ἴσθμιον, στέφανον: and this word is also mentioned by Callixenus, who is himself also a Rhodian, in his History of Alexandria, where he writes as follows—
* * * * * * But since I have mentioned Alexandria, I know that in that beautiful city there is a garland called the garland of Antinous, which is made of the lotus, which grows in those parts. And this lotus grows in the marshes in the summer season; and it bears flowers of two colours; one like that of the rose, and it is the garlands woven of the flower of this colour which are properly called the garlands of Antinous; but the other kind is called the lotus garland, being of a dark colour. And a man of the name of Pancrates, a native poet, with whom we ourselves were acquainted, made a great parade of showing a rose-coloured lotus to Adrian the emperor, when he was staying at Alexandria, saying, that he ought to give this flower the name of the Flower of Antinous, as having sprung from the ground where it drank in the blood of the Mauritanian lion, which Hadrian killed when he was out hunting in that part of Africa, near Alexandria; a monstrous beast which had ravaged all Libya for a long time, so as to make a very great part of the district desolate. Accordingly, Hadrian being delighted with the utility of the invention, and also with its novelty, granted to the poet that he should be maintained for the future in the Museum at the public expense; and Cratinus the comic poet, in his Ulysseses, has called the lotus στεφάνωμα, because all plants which are full of leaf, are called στεφανώματα by the Athenians. But Pancrates said, with a good deal of neatness, in his poem—
The crisp ground thyme, the snow-white lily too,
The purple hyacinth, and the modest leaves
Of the white celandine, and the fragrant rose,
Whose petals open to the vernal zephyrs;
For that fair flower which bears Antinous' name
The earth had not yet borne.

> Greek: Ἰσθμιακόν. οὕτως τοῦτον καλούμενον στέφανον· Ἀριστοφάνης μνήμης ἠξίωσεν ἐν Ταγηνισταῖς λέγων οὕτως· τί οὖν ποιῶμεν; χλανίδ’ ἐχρῆν λευκὴν λαβεῖν· εἶτ’ Ἰσθμιακὰ λαβόντες ὥσπερ οἱ χοροὶ ᾄδωμεν εἰς τὸν δεσπότην ἐγκώμιον. Σιληνὸς δ’ ἐν ταῖς Γλώσσαις φησὶν Ἴσθμιον στέφανον. Φιλίτας δέ φησι· Ἴσθμιος στέφανος ἤγουν ὁμωνυμία ἀμφοτέρωθι οἷον τῆς κεφαλῆς καὶ τοῦ πρώτου κόσμος. λέγω δὲ τὸ ἐπὶ τοῦ φρέατος καὶ τοῦ ἐγχειριδίου ἴσθμιον. Τιμαχίδας δὲ καὶ Σιμμίας οἱ Ῥόδιοι ἀποδιδόασιν ἓν ἀνθ’ ἑνὸς Ἴσθμιον, στέφανον. οὗ μνημονεύει καὶ Καλλίξεινος ὁ Ῥόδιος καὶ αὐτὸς γένος ἐν τοῖς περὶ Ἀλεξανδρείας γράφων οὕτως. … ἐπεὶ δὲ Ἀλεξανδρείας ἐμνημόνευσα, οἶδά τινα ἐν τῇ καλῇ ταύτῃ πόλει καλούμενον στέφανον Ἀντινόειον γινόμενον ἐκ τοῦ αὐτόθι καλουμένου λωτοῦ. φύεται δ’ οὗτος ἐν λίμναις θέρους ὥρᾳ, καὶ εἰσὶν αὐτοῦ χροιαὶ δύο, ἡ μὲν τῷ ῥόδῳ ἐοικυῖα· ἐκ τούτου δὲ ὁ πλεκόμενος στέφανος κυρίως Ἀντινόειος καλεῖται· ὁ δὲ ἕτερος λώτινος ὀνομάζεται. κυανέαν ἔχων τὴν χροιάν. καὶ Παγκράτης τις τῶν ἐπιχωρίων ποιητής ὃν καὶ ἡμεῖς ἔγνωμεν, Ἀδριανῷ τῷ αὐτοκράτορι ἐπιδημήσαντι τῇ Ἀλεξανδρείᾳ μετὰ πολλῆς τερατείας ἐπέδειξεν τὸν ῥοδίζοντα λωτόν, φάσκων αὐτὸν δεῖν καλεῖν Ἀντινόειον, ἀναπεμφθέντα ὑπὸ τῆς γῆς ὅτε τὸ αἷμα ἐδέξατο τοῦ Μαυρουσίου λέοντος, ὃν κατὰ τὴν πλησίον τῇ Ἀλεξανδρείᾳ Λιβύην ἐν κυνηγίῳ καταβεβλήκει ὁ Ἀδριανός, μέγα χρῆμα ὄντα καὶ πολλῷ χρόνῳ κατανεμηθέντα πᾶσαν τὴν Λιβύην, ἧς καὶ πολλὰ ἀοίκητα ἐπεποιήκει οὗτος ὁ λέων. ἡσθεὶς οὖν ἐπὶ τῇ τῆς ἐννοίας εὑρέσει καὶ καινότητι τὴν ἐν Μουσῶν αὐτῷ σίτησιν ἔχειν ἐχαρίσατο. καὶ Κρατῖνος δ’ ὁ κωμῳδιοποιὸς ἐν Ὀδυσσεῦσι κέκληκεν τὸν λωτὸν στεφάνωμα διὰ τὸ πάντα τὰ φυλλώδη ὑπὸ τῶν ᾽ Ἀθηναίων στεφανώματα λέγεσθαι. ὁ δὲ Παγκράτης ἐν τῷ ποιήματι οὐκ ἀγλαφύρως εἴρηκεν οὔλην ἕρπυλλον, λευκὸν κρίνον ἠδ’ ὑάκινθον πορφυρέην γλαυκοῦ τε χελιδονίοιο πέτηλα καὶ ῥόδον εἰαρινοῖσιν ἀνοιγόμενον ζεφύροισιν οὔπω γὰρ φύεν ἄνθος ἐπώνυμον Ἀντινόοιο.

[¶3] There is the word πυλέων. And this is the name given to the garland which the Lacedæmonians place on the head of Juno, as Pamphilus relates. I am aware, also, that there is a kind of garland, which is called Ἰάκχας by the Sicyonians, as Timachidas mentions in his treatise on Dialects. And Philetas writes as follows:—
Ἰάκχα—this is a name given to a fragrant garland in the district of Sicyon—
She stood by her sire, and in her fragrant hair
She wore the beautiful Iacchian garland. Seleucus also, in his treatise on Dialects, says, that there is a kind of garland made of myrtle, which is called Ἐλλωτὶς, being twenty cubits in circumference, and that it is carried in procession on the festival of the Ellotia. And he says, that in this garland the bones of Europa, whom they call Ellotis, are carried. And this festival of the Ellotia is celebrated in Corinth. There is also the θυρεατικός. This also is a name given to a species of garland by the Lacedæmonians, as Sosibius tells us in his treatise on Sacrifices, where he says, that now it is called ψίλινος, being made of branches of the palm-tree. And he says that they are worn, as a memorial of the victory which they gained, in Thyrea, by the leaders of the choruses, which are employed in that festival when they celebrate the Gymnopeediæ. And there are choruses, some of handsome boys, and others of full-grown men of distinguished bravery, who all dance naked, and who sing the songs of Thaletas and Alcman, and the paeans of Dionysodotus the Lacedæmonian. There are also garlands called μελιλώτινοι,, which are mentioned by Alexis in his Crateva, or the Apothecary, in the following line—
And many μελιλώτινοι garlands hanging. There is the word too, ἐπιθυμίδες,, which Seleucus explains by “every sort of garland.” But Timachidas says, “Garlands of every kind which are worn by women are called ἐπιθυμίδες.” There are also the words ὑποθυμὶς and ὑποθυμιὰς, which are names given to garlands by the Aeolians and Ionians, and they wear such around their necks, as one may clearly collect from the poetry of Alcæus and Anacreon. But Philetas, in his Miscellanies, says, that the Lesbians call a branch of myrtle ὑποθυμὶς, around which they twine violets and other flowers. The ὑπογλωττὶς also is a species of garland. But Theodorus, in his Attic Words, says, that it is a particular kind of garland, and is used in that sense by Plato the comic poet, in his Jupiter Ill-treated.

> Greek: πυλέων. οὕτως καλεῖται ὁ στέφανος ὃν τῇ Ἥρᾳ περιτιθέασιν Λάκωνες, ὥς φησιν Πάμφιλος. ἀλλὰ μὴν καὶ ἰάκχαν τινὰ καλούμενον οἶδα στέφανον ὑπὸ Σικυωνίων, ὥς φησι Τιμαχίδας ἐν ταῖς Γλώσσαις. Φιλίτας δ’ οὕτως γράφει·
Ἰάκχα, ἐν τῇ Σικυωνίᾳ, στεφάνωμα εὐῶδες· ἕστηκ’ ἀμφὶ κόμας εὐώδεας ἀγχόθι πατρὸς καλὸν Ἰακχαῖον θηκαμένη στέφανον.
Σέλευκος δ’ ἐν ταῖς Γλώσσαις Ἑλλωτίδα καλεῖσθαί φησι τὸν ἐκ μυρρίνης πλεκόμενον στέφανον, ὄντα τὴν περίμετρον πηχῶν κ’, πομπεύειν τε ἐν τῇ τῶν Ἑλλωτίων ἑορτῇ, φασὶ δ’ ἐν αὐτῷ τὰ τῆς Εὐρώπης ὀστᾶ κομίζεσθαι, ἣν ἐκάλουν Ἑλλωτίδα. ἄγεσθαι δὲ καὶ ἐν Κορίνθῳ τὰ Ἑλλώτια. Θυρεατικοί. οὕτω καλοῦνταί τινες στέφανοι παρὰ Λακεδαιμονίοις, ὥς φησι Σωσίβιος ἐν τοῖς περὶ Θυσιῶν, ψιλίνους αὐτοὺς φάσκων νῦν ὀνομάζεσθαι, ὄντας ἐκ φοινίκων. φέρειν δ’ αὐτοὺς ὑπόμνημα τῆς ἐν Θυρέᾳ γενομένης νίκης τοὺς προστάτας τῶν ἀγομένων χορῶν ἐν τῇ ἑορτῇ ταύτῃ, ὅτε καὶ τὰς Γυμνοπαιδιὰς ἐπιτελοῦσιν. χοροὶ δ’ εἰσὶν γ᾽, ὁ μὲν πρόσω παίδων, ὁ δ’ ἐκ δεξιοῦ γερόντων, ὁ δ’ ἐξ ἀριστεροῦ ἀνδρῶν, γυμνῶν ὀρχουμένων καὶ ᾀδόντων Θαλητᾶ καὶ Ἀλκμᾶνος ᾄσματα καὶ τοὺς Διονυσοδότου τοῦ Λάκωνος παιᾶνας. μελιλωτίνων δὲ στεφάνων μνημονεύει Ἄλεξις ἐν Κρατείᾳ ἢ Φαρμακοπώλῃ οὕτως· στεφάνους τε πολλοὺς κρεμαμένους μελιλωτίνους. ἐπιθυμίς. Σέλευκός φησι τὰ πάντα, στεφανώματα. Τιμαχίδας δέ φησιν τὰ παντοδαπὰ στεφανώματα ἃ τὰς γυναῖκας φορεῖν οὕτως καλεῖσθαι ὑποθυμὶς δὲ καὶ ὑποθυμίδες στέφανοι παρ’ Αἰολεῦσιν καὶ Ἴωσιν, οὓς περὶ τοὺς τραχήλους περιετίθεντο, ὡς σαφῶς ἔστιν μαθεῖν ἐκ τῆς Ἀλκαίου καὶ Ἀνακρέοντος ποιήσεως. Φιλίτας δ’ ἐν τοῖς Ἀτάκτοις ὑποθυμίδα Λεσβίους φησὶν καλεῖν μυρσίνης κλῶνα, περὶ ὃν πλέκειν ἴα καὶ ἄλλα ἄνθη. καὶ ὑπογλωττὶς δὲ στεφάνου ἐστὶν εἶδος. Θεόδωρος δ’ ἐν Ἀττικαῖς Γλώσσαις στεφάνων πλοκῆς γένος παρὰ Πλάτωνι ἐν Διὶ Κακουμένῳ.

[¶4] I find also, in the comic poets, mention made of a kind of garland called κυλιστὸς,, and I find that Archippus mentions it in his Rhinon, in these lines—
He went away unhurt to his own house,
Having laid aside his cloak, but having on
His ἐκκύλιστος garland.
And Alexis, in his Agonis, or The Colt, says—
This third man has a κυλιστὸς garland
Of fig-leaves; but while living he delighted
In similar ornaments:
and in his Sciron he says—
Like a κυλιστὸς garland in suspense.
Antiphanes also mentions it in his Man in Love with Himself. And Eubulus, in his Œnomaus, or Pelops, saying—
Brought into circular shape,
Like a κυλιστὸς garland. What, then, is this κυλιστός? For I am aware that Nicander of Thyatira, in his Attic Nouns, speaks as follows,— “Ἐκκυλίσιοι στέφανοι, and especially those made of roses.” And now I ask what species of garland this was, O Cynulcus; and do not tell me that I am to understand the word as meaning merely large. For you are a man who are fond of not only picking things little known out of books, but of even digging out such matters; like the philosophers in the Joint Deceiver of Baton the comic poet; men whom Sophocles also mentions in his Fellow Feasters, and who resemble you,—
You should not wear a beard thus well perfumed,
And 'tis a shame for you, of such high birth,
To be reproached as the son of your belly,
When you might rather be call'd your father's son.
Since, then, you are sated not only with the heads of glaucus, but also with that ever-green herb, which that Anthedonian Deity ate, and became immortal, give us an answer now about the subject of discussion, that we may not think that when you are dead, you will be metamorphosed, as the divine Plato has described in his treatise on the Soul. For he says that those who are addicted to gluttony, and insolence, and drunkenness, and who are restrained by no modesty, may naturally become transformed into the race of asses, and similar animals.

> Greek: εὑρίσκω δὲ καὶ παρὰ τοῖς κωμικοῖς κυλιστὸν τινα καλούμενον στέφανον καὶ μνημονεύοντα αὐτοῦ Ἄρχιππον ἐν Ῥίνωνι διὰ τούτων ἀθῷος ἀποδοὺς θοἰμάτιον ἀπέρχεται, στέφανον ἔχων τῶν ἐκκυλίστων οἴκαδε. Ἄλεξις δ’ ἐν μὲν Ἀγωνίδι ἢ Ἱππίσκῳ· ὁ τρίτος οὗτος δ’ ἔχει σύκων κυλιστὸν στέφανον. ἀλλ’ ἔχαιρε καὶ ζῶν τοῖς τοιούτοις. ἐν δὲ τῷ Σκίρωνί φησι· ὥσπερ κυλιστὸς στέφανος αἰωρούμενος. μνημονεύει δ’ αὐτοῦ καὶ Ἀντιφάνης ἐν Ἑαυτοῦ ἐρῶντι, Εὔβουλος δ’ ἐν Οἰνομάῳ ἢ Πέλοπι· περιφοραῖς κυκλούμενος ὥσπερ κυλιστὸς στέφανος. τίς οὖν οὗτος ὁ κυλιστός; οἶδα γὰρ τὸν Θυατειρηνὸν Νίκανδρον ἐν τοῖς Ἀττικοῖς Ὀνόμασι λέγοντα τάδε· ἐκκύλιστοι· στέφανοι, καὶ μάλιστα οἱ ἐκ ῥόδων. καὶ τὸ εἶδος ὁποῖον ζητῶ, ὦ Κύνουλκε, καὶ μή μοι εἴπῃς ὅτι δεῖ τοὺς ἁδροὺς ἀκούειν. σὺ γὰρ εἶ ὁ τὰ ἐν τοῖς βιβλίοις οὐ μόνον ἀπόρρητα ἐκλέγων ἀλλὰ καὶ διορύττων, καθάπερ οἱ παρὰ Βάτωνι τῷ κωμῳδιοποιῷ ἐν Συνεξαπατῶντι φιλόσοφοι, περὶ ὧν καὶ Σοφοκλῆς Συνδείπνοις φησίν, οὖσί σοι παραπλησίοις· οὔτοι γένειον ὧδε χρὴ διηλιφὲς φοροῦντα κἀντίπαιδα καὶ γένει μέγαν γαστρὸς καλεῖσθαι παῖδα, τοῦ πατρὸς παρόν. ἐπειδὴ οὖν ἤδη καὶ σὺ πεπλήρωσαι οὐ μόνον τῶν τοῦ γλαύκου κρανίων ἀλλὰ καὶ τῆς ἀειζώου βοτάνης, ἧς ὁ Ἀνθηδόνιος ἐκεῖνος δαίμων ἐμφορηθεὶς ἀθάνατος πάλιν †ητις† γέγονε, λέγε ἡμῖν περὶ τοῦ προκειμένου, ἵνα μὴ κατὰ τὸν θεῖον Πλάτωνα ὑπολάβωμέν σε ἀποθανόντα μεταμορφωθῆναι, τοὺς μὲν γὰρ τὰς γαστριμαργίας τε καὶ ὕβρεις καὶ φιλοποσίας μεμελετηκότας καὶ μὴ διευλαβουμένους εἰς τὰ τῶν ὄνων γένη καὶ τῶν τοιούτων θηρίων εἰκὸς ἐνδύεσθαι.

[¶5] And as he still appeared to be in doubt;—Let us now, said Ulpian, go on to another kind of garland, which is called the στρούθιος; which Asclepiades mentions when he quotes the following passage, out of the Female Garland Sellers of Eubulus—
O happy woman, in your little house
To have a στρούθιος.....
And this garland is made of the flower called στρούθιον (soapwort), which is mentioned by Theophrastus, in the sixth book of his Natural History, in these words—“The iris also blooms in the summer, and so does the flower called στρούθιον, which is a very pretty flower to the eye, but destitute of scent.” Galene of Smyrna also speaks of the same flower, under the name of στρύθιον. There is also the πόθος.. There is a certain kind of garland with this name, as Nicander the Colophonian tells us in his treatise on Words. And this, too, perhaps is so named as being made of the flower called πόθος,, which the same Theophrastus mentions in the sixth book of his Natural History, where he writes thus—"There are other flowers which bloom chiefly in the summer,—the lychnis, the flower of Jove, the lily, the iphyum, the Phrygian amaracus, and also the plant called pothus, of which there are two kinds, one bearing a flower like the hyacinth, but the other produces a colour-less blossom nearly white, which men use to strew on tombs. Eubulus also gives a list of other names of garlands—
Aegidion, carry now this garland for me,
Ingeniously wrought of divers flowers,
Most tempting, and most beautiful, by Jove!
For who'd not wish to kiss the maid who bears it?
And then in the subsequent lines he says—
A. Perhaps you want some garlands. Will you have them
Of ground thyme, or of myrtle, or of flowers
Such as I show you here in bloom.
B. I'll have
These myrtle ones. You may sell all the others,
But always keep the myrtle wreaths for me.

> Greek: ἀποροῦντος δ’ αὐτοῦ ἐπὶ ἕτερον, φησί, στέφανον μεταβήσομαι, ὁ Οὐλπιανός, τὸν στρούθινον καλούμενον, οὗ μέμνηται μὲν ὁ Ἀσκληπιάδης, παρατιθέμενος τὰ ἐκ τῶν Εὐβούλου Στεφανοπωλίδων ταῦτα· ὦ μάκαρ, ἥτις ἔχουσ’ ἐνὶ δωματίῳ στρουθίον· ἀεροφόρητον λεπτότατον περὶ σῶμα συνίλλεται ἡδύπνοον περὶ νυμφίον εὔτριχα, κισσὸς ὅπως Καλάμῳ περιφύεται αὐξόμενος ἔαρος ὀλολυγόνος ἔρωτι κατατετηκώς. πλέκεται δ’ οὗτος ἐκ τοῦ στρουθίου καλουμένου ἄνθους, οὗ μνημονεύει Θεόφραστος ἐν ἕκτῳ Φυτικῆς Ἱστορίας ἐν τούτοις ἀνθεῖ δὲ καὶ ἡ ἶρις τοῦ θέρους καὶ τὸ στρούθιον καλούμενον, ὃ τῇ μὲν ὄψει καλὸν ἄνθος, ἄοσμον δέ. γαλήνη δ’ ἡ Σμυρναία στρουθιον αὐτὸν ὀνομάζει. πόθος. οὕτως τις στέφανος ὀνομάζεται, ὡς Νίκανδρός φησιν ὁ Κολοφώνιος ἐν Γλώσσαις· καὶ ἴσως ὁ ἀπὸ τοῦ οὕτω καλουμένου ἄνθους πλεκόμενος, οὗ μνημονεύει ὁ αὐτὸς Θεόφραστος ἐν τῷ ἕκτῳ τῶν Φυτικῶν γράφων ὧδε· τὰ δὲ θερινὰ μᾶλλον, ἥ τε λυχνὶς καὶ τὸ Διὸς ἄνθος καὶ τὸ κρίνον καὶ τὸ ἴφυον καὶ ἀμάρακος ὁ Φρύγιος, ἔτι δὲ ὁ πόθος καλούμενος, οὗτος δὲ ἐστι διττός, ὁ μὲν ἔχων τὸ ἄνθος ὅμοιον ὑακίνθῳ, ὁ δ’ ἕτερος ἄχρως, ἔκλευκος, ᾧ χρῶνται πρὸς τοὺς τάφους. καταλέγει δὲ Εὔβουλος καὶ ἄλλους στεφάνους· Αἰγίδιον, σὺ δὲ τόνδε φορήσεις στέφανον πολυποίκιλον ἀνθέων, ὑγρότατον, χαριέστατον, ὦ Ζεῦ· τί γάρ; αὐτὸν ἔχουσα φιλήσει. κἀν τοῖς ἑξῆς τάδε φησί· στεφάνους ἴσως βούλεσθε· πότερ’ ἑρπυλλίνους ἢ μυρτίνους ἢ τῶν διηνθεμισμένων; β. τῶν μυρτίνων βουλόμεθα τουτωνί· σὺ δὲ τὰ γ’ ἄλλα πώλει πάντα πλὴν τῶν μυρτίνων.

[¶6] There is the philyrinus also. Xenarchus, in his Soldier, says—
For the boy wore a garland on his brow
Of delicate leafy linden (φιλύρα).
Some garlands also are called ἑλικτοὶ, as they are even to this day among the Alexandrians. And Chæremon the tragic poet mentions them in his Bacchus, saying—
The triple folds of the ἑλικτοὶ garlands,
Made up of ivy and narcissus.
But concerning the evergreen garlands in Egypt, Helanicus, in his History of Egypt, writes as follows—“There is a city on the banks of the river, named Tindium. This is place where many gods are assembled, and in the middle of the city there is a sacred temple of great size made of marble, and the doors are marble. And within the temple there are white and black thorns, on which garlands were placed made of the flower of the acanthus, and also of the blossoms of the pomegranate, and of vine leaves. And these keep green for ever. These garlands were placed by the gods themselves in Egypt when they heard that Babys was king, (and he is the same who is also called Typhon.)” But Demetrius, in his History of the Things to be seen in Egypt, says that these thorns grow about the city of Abydos, and he writes thus— “But the lower district has a tree called the thorn, which bears a round fruit on some round-shaped branches. And this tree blooms at a certain season; and the flower is very beautiful and brilliant in colour. And there is a story told by the Egyptians, that the Aethiopians who had been sent as allies to Troy by Tithonus, when they heard that Memnon was slain, threw down on the spot all their garlands on the thorns. And the branches themselves on which the flower grows resemble garlands.” And the before-mentioned Hellanicus mentions also that Amasis, who was king of Egypt, was originally a private individual of the class of the common people; and that it was owing to the present of a garland, which he made of the most beautiful flowers that were in season, and sent to Patarmis, who was king of Egypt, at the time when he was celebrating the festival of his birthday, that he afterwards became king himself. For Patarmis, being delighted at the beauty of the garland, invited Amasis to supper, and after this treated him as one of his friends; and on one occasion sent him out as his general, when the Egyptians were making war upon him. And he was made king by these Egyptians out of their hatred to Patarmis.

> Greek: φιλύρινος. Ξέναρχος Στρατιώτῃ· φιλύρας εἶχε γάρ ὁ παῖς ἀφύλλου στέφανον ἀμφικείμενον. καλοῦνται δέ τινες καὶ ἑλικτοὶ στέφανοι, ὥσπερ παρὰ Ἀλεξανδρεῦσι μέχρι καὶ νῦν. μνημονεύει δ’ αὐτῶν Χαιρήμων ὁ τραγῳδιοποιὸς ἐν Διονύσῳ διὰ τούτων κισσῷ τε ναρκίσσῳ τε τριέλικας κύκλῳ στεφάνων ἑλικτῶν ὁρμαθούς … περὶ δὲ τῶν ἐν Αἰγύπτῳ αἰεὶ ἀνθούντων στεφάνων Ἑλλάνικος ἐν τοῖς Αἰγυπτιακοῖς οὕτως γράφει· πόλις ἐπιποταμίη, Τίνδιον ὄνομα· αὐτῇ` θεῶν ὁμήγυρις καὶ ἱερὸν μέγα καὶ ἁγνὸν ἐν μέσῃ τῇ πόλει λίθινον καὶ θύρετρα λίθινα. ἔσω τοῦ ἱεροῦ ἄκανθαι πεφύκασι λευκαὶ καὶ μέλαιναι. ἐπ᾽ αὐτῇσι στέφανοι ἐπιβέβληνται ἄνω, τῆς ἀκάνθου τοῦ ἄνθεος καὶ ῥοιῆς καὶ ἀμπέλου πεπλεγμένοι· καὶ οὗτοι αἰεὶ ἀνθέουσι· τοὺς ἀπέθεντο οἱ θεοὶ ἐν Αἰγύπτῳ πυθόμενοι βασιλεύειν τὸν Βάβυν, ὅς ἐστι Τυφών. Δημήτριος δ’ ἐν τῷ Περὶ τῶν κατ’ Αἴγυπτον περὶ Ἄβυδον πόλιν τὰς ἀκάνθας ταύτας εἶναί φησιν γράφων οὕτως· ἔχει δὲ ὁ κάτω τόπος καὶ ἄκανθάν τινα δένδρον. ὃ τὸν καρπὸν φέρει στρογγύλον ἐπί τινων κλωνίων περιφερῶν, ἀνθεῖ δ’ οὗτος ὅταν ὥρα ᾖ, καὶ ἐστὶ τῷ χρώματι τὸ ἄνθος καὶ καὶ εὐφεγγές. λέγεται δέ τις μῦθος ὑπὸ τῶν Αἰγυπτίων ὅτι οἱ Αἰθίοπες στελλόμενοι εἰς Τροίαν ὑπὸ τοῦ Τιθωνοῦ, ἐπεὶ ἤκουσαν τὸν Μέμνονα τετελευτηκέναι, ἐν τούτῳ τῷ τόπῳ τοὺς στεφάνους ἀνέβαλον ἐπὶ τὰς ἀκάνθας· ἐστὶ δὲ παραπλήσια τὰ κλωνία στεφάνοις, ἐφ’ ὧν τὸ ἄνθος φύεται. ὁ δὲ προειρημένος Ἑλλάνικος καὶ Ἄμασιν Αἰγύπτου βασιλεῦσαι, ἰδιώτην ὄντα καὶ τῶν τυχόντων κατὰ τὸν πρῶτον βίον, διὰ στεφάνου δωρεὰν ὃν ἔπεμψεν ἀνθέων πλεξάμενος τῇ ὥρᾳ περικαλλεστάτων γενέθλια ἐπιτελοῦντι Πατάρμιδι τῷ τῆς Αἰγύπτου τότε βασιλεύοντι. τοῦτον γὰρ ἡσθέντα τῷ κάλλει τοῦ στεφάνου καὶ ἐπὶ δεῖπνον καλέσαι τὸν Ἄμασιν καὶ μετὰ ταῦτα τῶν φίλων ἕνα αὐτὸν ἔχοντα ἐκπέμψαι ποτὲ καὶ στρατηγόν, Αἰγυπτίων αὐτῷ πολεμούντων ὑφ’ ὧν διὰ τὸ τοῦ Πατάρμιδος μῖσος ἀποφανθῆναι βασιλέα.

[¶7] There are also garlands called συνθηματιαῖοι,, which people make and furnish by contract. Aristophanes, in his Thesmophoriazusæ, says—
To make up twenty συνθηματιαῖοι garlands.
We find also the word χορωνόν. Apion, in his treatise on the Roman Dialect, says that formerly a garland was called χορωνὸν, from the fact of the members of the chorus in the theatres using it; and that they wore garlands and contended for garlands. And one may see this name given to garlands in the Epigrams of Simonides—
Phœbus doth teach that song to the Tyndaridæ,
Which tuneless grasshoppers have crown'd with a χορωνός. There are ἀκίνιοι too. There are some garlands made of the basil thyme (ἄκινος) which are called by this name, as we are told by Andron the physician, whose words are quoted by Parthenius the pupil of Dionysius, in the first book of his treatise on the Words which occur in the Historians.

> Greek: συνθηματιαῖοι στέφανοι, ἠργολαβημένοι καὶ ἐκδόσιμοι. Ἀριστοφάνης ἐν Θεσμοφοριαζούσαις· πλέξαι στεφάνους συνθηματιαίους εἴκοσιν. χορωνόν. Ἀπίων ἐν τῷ περὶ τῆς Ῥωμαικῆς Διαλέκτου φησὶν τὸν στέφανον πάλαι χορωνὸν καλούμενον ἀπὸ τοῦ τοὺς χορευτὰς ἐν τοῖς θεάτροις αὐτῷ χρῆσθαι, αὐτούς τε περικειμένους καὶ ἐπὶ τὸν στέφανον ἀγωνιζομένους, καθὼς ἐν τοῖς Σιμωνίδου Ἐπιγράμμασιν ἰδεῖν ἔστιν οὕτως καλούμενον· Φοῖβον, ὃς ἁγεῖται τοῖς Τυνδαρίδῃσιν ἀοιδᾶν ἁμέτεροι τέττιγες ἐπεστέψαντο χορωνῷ. ἀκίνινοι. στέφανοί τινες καλοῦνται οὕτως οἱ τῆς ἀκίνου τοῦ φυτοῦ πλεκόμενοι, ὥς φησιν Ἄνδρων ὁ ἱατρός. παρέθετο δ’ αὐτοῦ τὴν λέξιν Παρθένιος ὁ τοῦ Διονυσίου ἐν τῷ πρώτῳ τῶν παρὰ τοῖς ἱστορικοῖς Λέξεων.

[¶8] Now Theophrastus gives the following list of flowers as suitable to be made into garlands—-“The violet, the flower of Jupiter, the iphyum, the wallflower, the hemerocalles, or yellow lily. But he says the earliest blooming flower is the white violet; and about the same time that which is called the wild wallflower appears, and after them the narcissus and the lily; and of mountain flowers, that kind of anemone which is called the mountain anemone, and the head of the bulb-plant. For some people twine these flowers into garlands. And next to these there comes the œnanthe and the purple violet. And of wild flowers, there are the helichryse, and that species of anemone called the meadow anemone, and the gladiolus, and the hyacinth. But the rose is the latest blooming flower of all; and it is the latest to appeal and the first to go off. But the chief summer flowers are the lychnis, and the flower of Jupiter, and the lily, and the iphyum, and the Phrygian amaracus, and also the flower called the pothus.” And in his ninth book the same Theophrastus says, if any one wears a garland made of the flower of the helichryse, he is praised if he sprinkle it with ointment. And, Alcman mentions it in these lines—
And I pray to you, and bring
This chaplet of the helichryse,
And of the holy cypirus.
And Ibycus says—
Myrtle-berries with violets mix'd,
And helichryse, and apple blossoms,
And roses, and the tender daphne.
And Cratinus, in his Effeminate People, says—
With ground thyme and with crocuses,
And hyacinths, and helichryse.
But the helichryse is a flower like the lotus. And Themistagoras the Ephesian, in his book entitled The Golden Book, says that the flower derives its name from the nymph who first picked it, who was called Helichrysa. There are also, says Theophrastus, such flowers as purple lilies. But Philinus says that the lily, which he calls κρίνον, is by some people called λείριον,, and by others ἴον. The Corinthians also call this flower ambrosia, as Nicander says in his Dictionary. And Diocles, in his treatise on Deadly Poisons, says—“The amaracus, which some people call the sampsychus.”

> Greek: στεφανωματικὰ δὲ ἄνθη καταλέγει Θεόφραστος τάδε· ἴον, Διὸς ἄνθος, ἴφυον, φλόγα, ἡμεροκαλλές. πρῶτόν τε τῶν ἀνθέων ἐκφαίνεσθαί φησιν τὸ λευκόιον, ἅμα δὲ αὐτῷ καὶ τὸ φλόγινον καλούμενον τὸ ἄγριον, ἔπειτα νάρκισσον καὶ λείριον καὶ τῶν ἀγρίων ἀνεμώνης· γένος τὸ καλούμενον ὄρειον καὶ τὸ τοῦ βολβοῦ κώδυον. συμπλέκουσι γὰρ καὶ τοῦτ’ ἔνιοι εἰς τοὺς στεφάνους, ἐπὶ τούτοις ἥ τε οἰνάνθη καὶ τὸ μέλαν ἴον καὶ τῶν ἀγρίων ὅ τε ἑλίχρυσος καὶ τῆς ἀνεμώνης ἡ λειμωνία καλουμένη καὶ ξίφιον καὶ ὑάκινθος. τὸ δὲ ῥόδον ὑστερεῖ τούτων καὶ τελευταῖον μὲν φαίνεται, πρῶτον δὲ παύεται, τὸ δὲ θερινὰ μᾶλλον, ἥ τε λυχνὶς καὶ τὸ Διὸς ἄνθος καὶ τὸ κρίνον καὶ τὸ ἴφυον καὶ ἀμάρακος ὁ Φρύγιος, ἔτι δὲ ὁ πόθος καλούμενος. ἐν δὲ τῷ θ# ὁ αὐτὸς Θεόφραστός φησιν ἐάν τις τοῦ ἑλιχρύσου τῷ ἄνθει στεφανῶται, εὔκλειαν ἴσχει μύρῳ ῥαίνων. μνημονεύει αὐτοῦ Ἀλκμὰν ἐν τούτοις· καὶ τὶν εὔχομαι φέροισα τόνδ’ ἑλιχρύσω πυλεῶνα κἠράτω κυπαίρω. καὶ Ἴβυκος· μύρτα τε καὶ ἴα καὶ ἑλίχρυσος, μᾶλά τε καὶ ῥόδα καί τέρεινα δάφνα. Κρατῖνος δὲ ἐν Μαλθακοῖς φησιν ἑρπύλλῳ, κρόκοις, ὑακίνθοις, ἑλιχρύσου κλάδοις.. ἐστὶ δὲ τὸ ἄνθος ὅμοιον λωτῷ. Θεμισταγόρας δ’ ὁ Ἐφέσιος ἐν τῇ ἐπιγραφομένῃ Χρυσέῃ Βύβλῳ ἀπὸ τῆς πρώτης δρεψαμένης νύμφης Ἑλιχρύσης ὄνομα τὸ ἄνθος ὀνομασθῆναι. τὰ δὲ κρίνα φησὶν ὁ Θεόφραστος εἶναι καὶ πορφυρανθῆ. Φιλῖνος δὲ τὸ κρίνον ὑφ’ ὧν μὲν λείριον, ὑφ’ ὧν δὲ ἴον καλεῖσθαι. Κορίνθιοι δ’ αὐτὸ ἀμβροσίαν καλοῦσιν, ὥς φησι Νίκανδρος ἐν Γλώσσαις. Διοκλῆς δ’ ἐν τῷ περὶ Θανασίμων Φαρμάκων ἀμάρακον, φησίν, ὃν σάμψουχόν τινες καλοῦσιν.

[¶9] Cratinus also speaks of the hyacinth by the name of κοσμοσάνδαλον in his Effeminate People, where he says—
I crown my head with flowers, λείρια,
Roses, and κρίνα, and κοσμοσάνδαλα.
And Clearchus, in the second book of his Lives, says—"You may remark the Lacedæmonians who, having invented garlands of cosmosandalum, trampled under foot the most ancient system of polity in the world, and utterly ruined themselves; on which account Antiphanes the comic poet very cleverly says of them, in his Harp-player—
Did not the Lacedæmonians boast of old
As though they were invincible? but now
They wear effeminate purple head-dresses.
And Hicesius, in the second book of his treatise on Matter, says—“The white violet is of moderately astringent properties, and has a most delicious fragrance, and is very delightful, but only for a short time; and the purple violet is of the same appearance, but it is far more fragrant.” And Apollodorus, in his treatise on Beasts, says—“There is the chamæpitys, or ground pine, which some call olocyrum, but the Athenians call it Ionia, and the Eubœans sideritis.” And Nicander, in the second book of his Georgics, (the words themselves I will quote hereafter, when I thoroughly discuss all the flowers fit for making into garlands,) says—“The violet (ἴον) was originally given by some Ionian nymphs to Ion.” And in the sixth book of his History of Plants, Theophrastus says that the narcissus is also called λείριον; but in a subsequent passage he speaks of the narcissus and λείριον as different plants. And Eumachus the Corcyrean, in his treatise on Cutting Roots, says that the narcissus is also called acacallis, and likewise crotalum. But the flower called hemerocalles, or day-beauty, which fades at night but blooms at sunrise, is mentioned by Cratinus in his Effeminate People, where he says—
And the dear hemerocalles.
Concerning the ground thyme, Theophrastus says—“The people gather the wild ground thyme on the mountains and plant it around Sicyon, and the Athenians gather it on Hymettus; and other nations too have mountains fill of this flower, as the Thracians for instance.” But Philinus says that it is called zygis. And Amerias the Macedonian, speaking of the lychnis in his treatise on Cutting up Roots, says that “it sprang from the baths of Venus, when Venus bathed after having been sleeping with Vulcan. And it is found in the greatest perfection in Cyprus and Lemnos, and also in Stromboli and near mount Eryx, and at Cythera.” “But the iris,” says Theophrastus, “blooms in the summer, and is the only one of all the European flowers which has a sweet scent. And it is in the highest beauty in those parts of Illyricum which are at a distance from the sea.” But Philinus says that the flowers of the iris are called λύκοι, because they resemble the lips of the wolf (λύκος). And Nicolaus of Damascus, in the hundred and eighth book of his History, says that there is a lake near the Alps, many stadia in circumference, round which there grow every year the most fragrant and beautiful flowers, like those which are called calchæ. Alcman also mentions the calchæ in these lines:—
Having a golden-colour'd necklace on
Of the bright calchæ, with their tender petals.
And Epicharmus, too, speaks of them in his Rustic.

> Greek: κοσμοσανδάλων δὲ μνημονεύει Κρατῖνος ἐν Μαλθακοῖς διὰ τούτων κεφαλὴν ἀνθέμοις ἐρέπτομαι, λειρίοις, ῥόδοις, κρίνεσιν, κοσμοσανδάλοις. Κλέαρχος δ’ ἐν β’ Βίων
ὅρα, φησίν, τοὺς τὸ κοσμοσανδάλοις ἀνείροντας Λακεδαιμονίους, οἳ τὸν παλαιότατον τῆς πολιτικῆς κόσμον συμπατήσαντες ἐξετραχηλίσθησαν. διόπερ καλῶς περὶ αὐτῶν εἴρηκεν ὁ κωμῳδιοποιὸς Ἀντιφάνης ἐν Κιθαριστῇ· οὐκ ἐφύσων οἱ Λάκωνες ὡς ἀπόρθητοί ποτε; νῦν δ’ ὁμηρεύουσ’ ἔχοντες πορφυροῦς κεκρυφάλους; Ἱκέσιος δ’ ἐν δευτέρῳ περὶ Ὕλης τὸ λευκόιον φησι μεσότητά τινα ἔχειν ἐν τῷ στύφειν, πολὺ δ᾽ ἀρίστην εὐωδίαν καὶ δυναμένην τέρπειν, ἀλλὰ πρὸς ὀλίγιστον. τὸ δὲ μέλαν. φησί, τὴν μὲν αὐτὴν θεωρίαν ἔχει, εὐῶδες δ’ ἐστὶ πολὺ μᾶλλον. Ἀπολλόδωρος δὲ ἐν τῷ περὶ Θηρίων φησί· χαμαίπιτυν, οἱ δὲ ὁλόκυρον, οἱ δὲ Ἀθήνησιν ἰωνιάν, οἱ δὲ κατ’ Εὔβοιαν σιδηρῖτιν. Νίκανδρος δ’ ἐν δευτέρῳ Γεωργικῶν τὰ δὲ ἔπη ὀλίγον ὕστερον παραθήσομαι, ὅταν περὶ πάντων τῶν στεφανωματικῶν ἀνθῶν διεξέρχωμαι τὸ ἴον, φησίν, Ἰωνιάδες τινὲς νύμφαι Ἴωνι ἐχαρίσαντο πρώτῳ. τὸν δὲ Νάρκισσον ἐν τῷ σ’ περὶ Φυτῶν Ἱστορίας ὁ Θεόφραστος καλεῖσθαί φησι καὶ λείριον. εἶθ’ ὑποβὰς ὡς διαλλάσσοντα τίθησιν νάρκισσαν καὶ λείριον. Εὔμαχος δ’ ὁ Κορκυραῖος ἐν Ῥιζοτομικῷ καὶ ἀκακαλλίδα φησὶ καλεῖσθαι τὸν νάρκισσον καὶ κρόταλον. τοῦ δὲ ἡμεροκαλλοῦς καλουμένου ἄνθους, ὃ τὴν μὲν νύκτα μαραίνεται, ἅμα δὲ τῷ ἡλίῳ ἀνατέλλοντι θάλλει, μνημονεύει Κρατῖνος ἐν Μαλθακοῖς λέγων οὕτως· ἡμεροκαλλεῖ τε τῷ φιλουμένῳ. τῆς δ’ ἑρπύλλου, φησὶ Θεόφραστος, τὴν ἄγριον κομίζοντες ἐκ τῶν ὀρῶν φυτεύουσιν ἐν Σικυῶνι καὶ Ἀθήνησιν ἐκ τοῦ Ὑμηττοῦ. παρ’ ἄλλοις δὲ ὅλα ὄρη πλήρη ἐστὶ τοῦ ἄνθους, καθάπερ ἐν Θρᾴκῃ. Φιλῖνος δέ φησιν αὐτὴν ζυγίδα καλεῖσθαι. περὶ δὲ τῆς λυχνίδος, λέγων Ἀμερίας ὁ Μακεδὼν ἐν τῷ Ῥιζοτομικῷ φησιν ἀναφῦναι αὐτὴν ἐκ τῶν Ἀφροδίτης λουτρῶν ὅτε Ἡφαίστῳ συγκοιμηθεῖσα ἡ Ἀφροδίτη λούοιτο. εἶναι δ’ ἀρίστην ἐν Κύπρῳ καὶ Λήμνῳ, ἔτι δὲ Στρογγύλῃ καὶ Ἔρυκι καὶ Κυθήροις. ἡ δ’ ἶρις, φησὶ Θεόφραστος, ἀνθεῖ τοῦ θέρους μόνη τε τῶν Εὐρωπαίων ἀνθέων εὔοσμος ἐστίν. ἀρίστη δ’ ἐστὶν ἐν Ἰλλυριοῖς τοῖς ἀνῳκισμένοις τῆς θαλάσσης. Φιλῖνος δέ φησι τὰ ἄνθη τῆς ἴριδος λέγεσθαι λύκους διὰ τὸ ἐμφερῆ εἶναι λύκου χείλεσι. Νικόλαος δ’ ὁ Δαμασκηνὸς ἐν τῇ ὀγδόῃ τῶν Ἱστοριῶν πρὸς ταῖς ἑκατὸν περὶ τὰς Ἄλπεις λίμνην τινά φησιν εἶναι πολλῶν σταδίων οὖσαν, ἧς περὶ τὸν κύκλον πεφυκέναι δι’ ἔτους ἄνθη ἥδιστα καὶ εὐχρούστατα, ὅμοια ταῖς καλουμέναις κάλχαις. τῶν δὲ καλχῶν μέμνηται καὶ Ἀλκμὰν ἐν τούτοις· χρύσιον ὅρμον ἔχων ῥαδινᾶν πετάλοισι καλχᾶν. μνημονεύει αὐτῶν καὶ Ἐπίχαρμος ἐν Ἀγρωστίνῳ.

[¶10] Of roses, says Theophrastus in his sixth book, there are many varieties. For most of them consist only of five leaves, but some have twelve leaves; and some, near Philippi, have even as many as a hundred leaves. For men take up the plants from Mount Pangæum, (and they are very numerous there,) and plant them near the city. And the inner petals are very small; for the fashion in which the flowers put out their petals is, that some form the outer rows and some the inner ones: but they have not much smell, nor are they of any great size. And those with only five leaves are the most fragrant, and their lower parts are very thorny. But the most fragrant roses are in Cyrene: on which account the perfumes made there are the sweetest. And in this country, too, the perfume of the violets, and of all other flowers, is most pure and heavenly; and above all, the fragrance of the crocus is most delicious in those parts." And Timachidas, in his Banquets, says that the Arcadians call the rose εὐόμφαλον, meaning εὔοσμον, or fragrant. And Apollodorus, in the fourth book of his History of Parthia, speaks of a flower called philadelphum, as growing in the country of the Parthians, and describes it thus:—“And there are many kinds of myrtle, —the milax, and that which is called the philadelphum, which has received a name corresponding to its natural character; for when branches, which are at a distance from one another, meet together of their own accord, they cohere with a vigorous embrace, and become united as if they came from one root, and then growing on, they produce fresh shoots: on which account they often make hedges of them in well-cultivated farms; for they take the thinnest of the shoots, and plait them in a net-like manner, and plant them all round their gardens, and then these plants, when plaited together all round, make a fence which it is difficult to pass through.”

> Greek: τῶν δὲ ῥόδων, φησὶ Θεόφραστος ἐν τῷ ἕκτῳ, πολλαί εἰσι διαφοραί. τὰ μὲν γὰρ πλεῖστα αὐτῶν πεντάφυλλα, τὰ δὲ δωδεκάφυλλα, ἔνια δ’ ἐστὶ καὶ ἑκατοντάφυλλα περὶ Φιλίππους, λαμβάνοντες γὰρ ἐκ τοῦ Παγγαίου φυτεύουσιν ἐκεῖ γὰρ γίγνεται πολλά, μικρά, δὲ σφόδρα τὰ ἐντὸς φύλλα· ἡ γὰρ ἔκφυσις αὐτῶν οὕτως ἐστὶν ὥστ’ εἶναι τὰ μὲν ἐντός, τὰ δὲ ἐκτός· οὐκ εὔοσμα δὲ οὐδὲ μεγάλα τοῖς μεγέθεσιν. τὰ δὲ πεντάφυλλα εὐώδη μᾶλλον ὧν τραχὺ τὸ κάτω. εὐοσμότατα δὲ τὰ ἐν Κυρήνῃ, διὸ καὶ τὸ μύρον ἥδιστον, καὶ τῶν ἴων δὲ καὶ τῶν ἄλλων ἀνθέων ἄκρατοι μάλιστα καὶ θεῖαι αἱ ὀσμαί· διαφερόντως δὲ ἡ τοῦ κρόκου. Τιμαχίδας δ’ ἐν τοῖς Δείπνοις τὸ ῥόδον φησὶ τοὺς Ἀρκάδας καλεῖν εὔομφον ἀντὶ τοῦ εὔοσμον. Ἀπολλόδωρος δὲ ἐν δ Παρθικῶν ἄνθος τι ἀναγράφει καλούμενον Φιλάδελφον κατὰ τὴν Παρθικὴν χώραν, περὶ οὗ τάδε φησίν· καὶ μυρσίνης γένη ποικίλα μῖλάξ τε καὶ τὸ καλούμενον φιλάδελφον, ὃ τὴν ἐπωνυμίαν ἔλαβε τῇ φύσει πρόσφορον. ἐπειδὰν γὰρ ἐκ διαστήματος αὐτομάτως κράδαι συμπέσωσι, ἐμψύχων περιπλοκῇ ἐν τῷ … μένουσιν ἡνωμέναι καθάπερ ἀπὸ ῥίζης μιᾶς, καὶ τὸ λοιπὸν ἀνατρέχουσιν καὶ ζωοφυτοῦσιν διὸ καὶ τοῖς ἡμέροις φυλακὴν ἀπ’ αὐτῶν κατασκευάζουσιν. ἀφαιροῦντες γὰρ τῶν ῥάβδων τὰς λεπτοτάτας καὶ διαπλέξαντες δικτύου τρόπῳ φυτεύουσιν κύκλῳ τῶν κηπευμάτων ι καὶ ταῦτα συμπλεκόμενα περιβόλου παρέχεται δυσπάροδον ἀσφάλειαν.

[¶11] The author, too, of the Cyprian Poems gives lists of the flowers which are suitable to be made into garlands, whether he was Hegesias, or Stasinus, or any one else; for Demodamas, who was either a Halicarnassian or Milesian, in his History of Halicarnassus, says that the Cyprian Poems were the work of a citizen of Halicarnassus: however, the author, whoever he was, in his eleventh book, speaks thus:—
Then did the Graces, and the smiling Hours,
Make themselves garments rich with various hues,
And dyed them in the varied flowers that Spring
And the sweet Seasons in their bosom bear.
In crocus, hyacinth, and blooming violet,
And the sweet petals of the peerless rose,
So fragrant, so divine; nor did they scorn
The dewy cups of the ambrosial flower
That boasts Narcissus' name. Such robes, perfumed
With the rich treasures of revolving seasons,
The golden Venus wears.
And this poet appears also to have been acquainted with the use of garlands, when he says—
And when the smiling Venus with her train
Had woven fragrant garlands of the treasures
The flowery earth puts forth, the goddesses
All crown'd their heads with their queen's precious work,—
The Nymphs and Graces, and the golden Venus,—
And raised a tuneful song round Ida's springs.

> Greek: ἀνθῶν δὲ στεφανωτικῶν μέμνηται ὁ μὲν τὰ Κύπρια Ἔπη πεποιηκὼς Ἡγησίας ἢ Στασῖνος· Δημοδάμας γὰρ ὁ Ἁλικαρνασσεὺς ἢ Μιλήσιος ἐν τῷ περὶ Ἁλικαρνασσοῦ Κυπρία Ἁλικαρνασσέως αὐτὰ εἶναί φησι ποιήματα, λέγει δ’ οὖν ὅστις ἐστὶν ὁ ποιήσας αὐτὰ ἐν τῷ αʹ οὑτωσί εἵματα μὲν χροὶ ἕστο τά οἱ Χάριτές τε καὶ Ὧραι ποίησαν καὶ ἔβαψαν ἐν ἄνθεσιν εἰαρινοῖσιν, οἷα φοροῦσ᾽ ὧραι, ἔν τε κρόκῳ ἔν θ’ ὑακίνθῳ ἔν τε ἴῳ θαλέθοντι ῥόδου τ’ ἐνὶ ἄνθει καλῷ, ἡδέι νεκταρέῳ, ἒν τ’ ἀμβροσίαις καλύκεσσιν ναρκίσσου … καὶ λειρίου … δἶ Ἀφροδίτη ὥραις παντοίαις τεθυωμένα εἵματα ἕστο. οὗτος ὁ ποιητὴς καὶ τὴν τῶν στεφάνων χρῆσιν εἰδὼς φαίνεται δι’ ὧν λέγει· ἣ δὲ σὺν ἀμφιπόλοισι φιλομμειδὴς Ἀφροδίτη.., πλεξάμεναι στεφάνους εὐώδεας ἄνθεα γαίης ἂν κεφαλαῖσιν ἔθεντο θεαὶ λιπαροκρήδεμνοι, νύμφαι καὶ Χάριτες, ἅμα δὲ χρυσῆ Ἀφροδίτη, καλὸν ἀείδουσαι κατ’ ὄρος πολυπιδάκου Ἴδης.

[¶12] Nicander also, in the second book of his Georgics, gives a regular list of the flowers suitable to be made into garlands, and speaks as follows concerning the Ionian nymphs and concerning roses:—
And many other flowers you may plant,
Fragrant and beauteous, of Ionian growth;
Two sorts of violets are there,—pallid one,
And like the colour of the virgin gold,
Such as th' Ionian nymphs to Ion gave,
When in the meadows of the holy Pisa
They met and loved and crown'd the modest youth.
For he had cheer'd his hounds and slain the boar,
And in the clear Alpheus bathed his limbs,
Before he visited those friendly nymphs.
Cut then the shoots from off the thorny rose,
And plant them in the trenches, leaving space
Between, two spans in width. The poets tell
That Midas first, when Asia's realms he left,
Brought roses from th' Odonian hills of Thrace,
And cultivated them in th' Emathian lands,
Blooming and fragrant with their sixty petals.
Next to th' Emathian roses those are praised
Which the Megarian Nisæa displays:
Nor is Phaselis, nor the land which worships
The chaste Diana, to be lightly praised,
Made verdant by the sweet Lethæan stream.
In other trenches place the ivy cuttings,
And often e'en a branch with berries loaded
May be entrusted to the grateful ground;
* * * * *
Or with well-sharpen'd knife cut off the shoots,
And plait them into baskets,
* * * * *
High on the top the calyx full of seed
Grows with white leaves, tinged in the heart with gold,
Which some call crina, others liria,
Others ambrosia, but those who love
The fittest name, do call them Venus' joy;
For in their colour they do vie with Venus,
Though far inferior to her decent form.
The iris in its roots is like th' agallis,
Or hyacinth fresh sprung from Ajax' blood;
It rises high with swallow-shaped flowers,
Blooming when summer brings the swallows back.
Thick are the leaves they from their bosom pour,
And the fresh flowers constantly succeeding,
Shine in their stooping mouths.
* * * * *
Nor is the lychnis, nor the lofty rush,
Nor the fair anthemis in light esteem,
Nor the boanthemum with towering stem,
Nor phlox whose brilliancy scarce seems to yield
To the bright splendour of the midday sun.
Plant the ground thyme where the more fertile ground
Is moisten'd by fresh-welling springs beneath,
That with long creeping branches it may spread,
Or droop in quest of some transparent spring,
The wood-nymphs' chosen draught. Throw far away
The poppy's leaves, and keep the head entire,
A sure protection from the teasing gnats;
For every kind of insect makes its seat
Upon the opening leaves; and on the head,
Like freshening dews, they feed, and much rejoice
In the rich latent honey that it bears;
But when the leaves (θρῖα) are off, the mighty flame
Soon scatters them....
(but by the word θρῖα he does not here mean the leaves of fig-trees, but of the poppy).
Nor can they place their feet
With steady hold, nor juicy food extract;
And oft they slip, and fall upon their heads.
Swift is the growth, and early the perfection
Of the sampsychum, and of rosemary,
And of the others which the gardens
Supply to diligent men for well-earn'd garlands.
Such are the feathery fern, the boy's-love sweet,
(Like the tall poplar); such the golden crocus,
Fair flower of early spring; the gopher white,
And fragrant thyme, and all the unsown beauty
Which in moist grounds the verdant meadows bear;
The ox-eye, the sweet-smelling flower of Jove,
The chalca, and the much sung hyacinth,
And the low-growing violet, to which
Dark Proserpine a darker hue has given;
The tall panosmium, and the varied colours
Which the gladiolus puts forth in vain
To decorate the early tombs of maidens.
Then too the ever-flourishing anemones,
Tempting afar with their most vivid dyes.
(But for ἐφελκόμεναι χροιῇσιν some copies have ἐφελκόμεναι φιλοχροιαῖς).
And above all remember to select
The elecampane and the aster bright,
And place them in the temples of the gods,
By roadside built, or hang them on their statues,
Which first do catch the eye of the visitor.
These are propitious gifts, whether you pluck
The many-hued chrysanthemum, or lilies
Which wither sadly o'er the much-wept tomb,
Or gay old-man, or long-stalk'd cyclamen,
Or rank nasturtium, whose scarlet flowers
Grim Pluto chooses for his royal garland.

> Greek: Νίκανδρος δ’ ἐν δευτέρῳ Γεωργικῶν καταλέγων καὶ αὐτὸς στεφανωτικὰ ἄνθη καὶ περὶ Ἰωνιάδων Νυμφῶν καὶ περὶ ῥόδων τάδε λέγει·
ἀλλὰ τὰ μὲν σπείροις τε καὶ ὅσσ’ ὡραῖα φυτεύοις, ἄνθε’ Ἰαονίηθε· γένη γε μὲν ἰάσι δισσά, ὠχρόν τε χρυσῷ τε φυὴν εἰς ὦπα προσειδές, ἅσσα τ’ Ἰωνιάδες Νύμφαι στέφος ἁγνὸν Ἴωνι Πισαίοις ποθέσασαι ἐνὶ κλήροισιν ὄρεξαν. ἤνυσε γὰρ χλούνηνδε μετεσσύμενος σκυλάκεσσιν, Ἀλφειῷ καὶ λύθρον ἑῶν ἐπλύνατο γυίων ἑσπέριος Νύμφαισιν Ἰαονίδεσσι νυχεύσων. αὐτὰρ ἀκανθοβόλοιο ῥόδου κατατέμνεο βλάστας τάφροις τ’ ἐμπήξειας, ὅσον διπάλαιστα τελέσκων, πρῶτα μὲν ᾽ Ὠδονίηθε Μίδης ἅπερ Ἀσίδος ἀρχὴν λείπων ἐν κλήροισιν ἀνέτρεφεν Ἠμαθίοισιν, αἰὲν ἐς ἑξήκοντα πέριξ κομόωντα πετήλοις· δεύτερα Νισαίης Μεγαρηίδος, οὐδὲ Φάσηλις οὐδὲ αὐτὴ Λεύκοφρυν ἀγασσαμένη ἐπιμεμφής, Ληθαίου Μάγνητος ἐφ’ ὕδασιν εὐθαλέουσα. κισσοῦ δ’ ἄλλοτε κλῶν’ εὐρυρρίζου καπέτοισιν, πολλάκι δὲ στέφος αὐτὸ κορυμβηλοῖο φυτεύσαις Θρασκίω ἢ ἀργωπὸν ἠὲ κλαδέεσσι πλανήτην βλαστοδρεπῆ δὲ χυτοῖο καεὶς μίαν ὄρσεο κόρσην, σπεῖραν ὑπὸ σπυρίδεσσι νεοπλέκτοιοι καθάπτων, ὄφρα δύο κροκόωντες ἐπιζυγέοντε κορύμβοι μέσφα συνωρίζωσιν ὑπερφιάλοιο μετώπου, χλωροῖς ἀμφοτέρωθεν ἐπηρεφέες πετάλοισιν. σπέρματι μὴν κάλυκες κεφαλήγονοι ἀντελέουσιν, ἀργήεις πετάλοισι, κρόκῳ μέσα χροιισθεῖσαι· ἃ κρίνα, λείρια δ’ ἄλλοι ἐπιφθέγγονται ἀοιδῶν, οἱ δὲ καὶ ἀμβροσίην, πολέες δέ τε χάρμ’ Ἀφροδίτης· ἤρισε γὰρ χροιῇ. τὸ δέ που ἐπὶ μέσσον ὄνειδος ὅπλον βρωμήταο διεκτέλλον πεφάτισται. ἶρις δ’ ἐν ῥίζῃσιν ἀγαλλίας ἥ θ’ ὑακίνθῳ αἰαστῇ προσέοικε, χελιδονίοισι δὲ τέλλει ἄνθεσιν, ἰσοδρομεῦσα χελιδόσιν, αἵ τ’ ἀνὰ κόλπῳ φυλλάδα νηλείην ἐκχεύετον, ἀρτίγονοι δὲ εἴδοντ’ ἠμύουσαι ἀεὶ κάλυκες στομίοισιν. σὺν καὶ ἅπερ τ’ ὀξεῖα χροιῇ λυχνὶς οὐδὲ θρυαλλίς, οὐδὲ μὲν ἀνθεμίδων κενεὴ γηρύσεται ἀκμή, οὐδὲ βοάνθεμα κεῖνα τὰ τ’ αἰπύτατον κάρη ὑψοῖ, φλόξ τε θεοῦ αὐγῇσιν ἀνερχομένῃς γανάουσα. ἕρπυλλον δ’ ἐφύδροισιν ἐπ’ ἀμβώνεσσι φυτεύσεις, ὄφρα κλάδοις μακροῖσιν ἐφερπύζων διάηται ἠὲ κατακρεμάησιν ἐφιμείρων ποτὰ Νυμφέων. καὶ δ’ αὐτῆς μήκωνος ἄπο πλαταγώνια βάλλοις, ἄβρωτον κώδειαν ὄφρα κνώπεσσι φυλάξῃ· φυλλάσιν ἦ γὰρ πάντα διοιγομέναισιν ἐφίζει ἑρπετά, τὴν δὲ δρόσοισιν ἐισκομένην βοτέονται κώδειαν, καρποῖο μελιχροτέρου πλήθουσαν. θρίων δ’ οἰχομένων ῥέα μὲν φλόγες, ἄλλοτε ῥιπαὶ πῆξαν σάρκα τυπῇσι, τὰ δ’ οὐ βάσιν ἐστήριξαν, θρῖα δ’ οὐ λέγει τὰ τῆς συκῆς, ἀλλὰ τὰ τῆς μήκωνος
οὔτε τί παι βρώμην ποτιδέγμενα· πολλάκι δ’ ἴχνη στιφροῖς ὠλίσθηναν ἐνιχρίμψαντε καρείοις, ἁδρύνει δὲ βλάστα βαθεῖ’ ἐν τεύχεϊ κόπρος σαμψύχου λιβάνου τε νέας κλάδασἠδ’ ὅσα κῆποι ἀνδράσιν ἐργοπόνοις στεφάνους ἔπι πορσαίνουσιν. ἦ γὰρ καὶ λεπταὶ πτερίδες καὶ παιδὸς ἔρωτες λεύκῃ ἰσαιόμενοι, ἐν καὶ κρόκος εἴαρι μύων, κύπρος τ’ ὀσμηρὸν τε σισύμβριον ὅσσα τε κοίλοις ἄσπορα ναιομένοισι τόποις ἀνεθρέψατο λειμὼν κάλλεα, βουφθαλμόν τε καὶ εὐῶδες Διὸς ἄνθος, χάλκας, σὺν δ’ ὑάκινθον ἰωνιάδας τε χαμηλὰς ὀρφνοτέρας, ἃς στύξε μετ’ ἄνθεσι Φερσεφόνεια. σὺν δὲ καὶ ὑψῆέν τε πανόσμεον ὅσσα τε τύμβοι φάσγανα παρθενικαῖς νεοδουπέσιν ἀμφιχέονται, αὐταί τ’ ἠιθέας ἀνεμωνίδες ἀστράπτουσαι τηλόθεν ὀξυτέρῃσιν ἐφελκόμεναι χροιῇσιν. ʽἐν ἐνίοις δὲ γράφεται ἐφελκόμεναι φιλοχροιαῖς. ʼ ʼ πᾶς δέ τις ἢ ἑλένειον ἢ ἀστέρα φωτίζοντα δρέψας εἰνοδίοισι θεῶν παρακάββαλε σηκοῖς ἢ αὐτοῖς βρετάεσσιν, ὅτε πρώτιστον ἴδωνται· πολλάκι θέρμια καλά, τοτὲ χρυσανθὲς ἀμέργων λείριά τε στήλαισιν ἐπιφθίνοντα καμόντων καὶ γεραὸν πώγωνα καὶ ἐντραπέας κυκλαμίνους σαύρην θ᾽, ἣ χθονίου πέφαται στέφος Ἡγεσιλάου.