THE END
Printed by R. & R. Clark, Limited, Edinburgh.
MAP ACCOMPANYING “GREECE,” BY JOHN FULLEYLOVE, R.I., AND REV. J. A. M‘CLYMONT, D.D. (A. AND C. BLACK, LONDON)
FOOTNOTES:
[1] It may interest the reader to have a specimen of these famous odes. The translation is that of Ernest Myers.
FOR ASOPICHOS OF ORCHOMENOS, WINNER IN THE BOYS’ SHORT FOOT-RACE
[This ode was to be sung, probably by a chorus of boys, at the winner’s city, Orchomenos, and most likely in the temple of the three Charites or Graces—Aglaia, Euphrosyne, and Thalia—though sometimes the odes were sung at a banquet or at the door of the victor’s house. The date of the victory is 476 B.C.]
O Ye who haunt the land of goodly steeds that drinketh of Kephisos’ waters, lusty Orchomenos’ queens renowned in song; O Graces, guardians of the Minyai’s ancient race, hearken, for unto you I pray. For by your gift come unto men all pleasant things and sweet, and the wisdom of a man and his beauty, and the splendour of his fame. Yea even gods without the Graces’ aid rule never at feast or dance; but these have charge of all things done in heaven, and beside Pythian
Apollo of the golden bow they have set their thrones, and worship the eternal majesty of the Olympian Father.
O Lady Aglaia, and thou Euphrosyne, lover of song, children of the mightiest of the gods, listen and hear, and thou Thalia, delighting in sweet sounds, and look down upon this triumphal company, moving with high light step under happy fate. In Lydian{*} mood of melody, concerning Asopichos am I come hither to sing, for that through thee, Aglaia, in the Olympic games the Minyai’s home is winner.
{* The Lydian “mood” was sung to the accompaniment of the flute, and was tender, sometimes even plaintive. The Dorian mode was stronger, the Æolian more bright and animated, generally accompanied with the lyre or the flute, sometimes both. The metres of the different odes exhibit great variety.}
Fly, Echo, to Persephone’s dark-walled home, and to his father bear the noble tidings, that seeing him thou mayest speak to him of his son, saying that for his father’s honour in Pisa’s famous valley he hath crowned his boyish hair with garlands from the glorious games.
[2] Philip of Macedonia probably owed much of his success to the education he received at Thebes from his fifteenth till his eighteenth year.
[3] A name borne by many other hills in Greece owing to their resemblance to Helios, “the sun.”
[4] Frazer’s Pausanias, vol. iii. p. 7.
[5] Frazer’s Pausanias, vol. ii. p. 350.
[6] To this day speeches are often delivered in the cemetery, especially at the funeral of a person of note. Before being taken to the place of burial, the body, fully dressed, is carried in an open coffin to the church, where a religious service is held, of which an address sometimes forms part.
[7] “The conception of the Satyr, a half-human, half-bestial form, belongs originally to Asia Minor, and was developed, first in Ionian, and then in general Greek art. The more strictly Greek conceptions of Thessalian Centaur and Arcadian Pan are fundamentally the same in character. The Satyr-type varies between human mixed with horse and human mixed with goat, while the Centaur is only of the first kind and Pan only of the second. Silenus is a similar idea, of Anatolian origin probably, but developed in art more on the human side. The idea in all these figures is that of rude, free, natural life, untrained, unfettered by conventions and ideas of merely human origin.”—Prof. W. M. Ramsay’s “Religion of Greece” in Hastings’ D. B. (extra volume).
[8] A great amount of detailed information regarding the affairs of modern Greece will be found in W. Miller’s Greek Life in Town and Country (Newnes, 1905).
[9] The following is Mr. Pallis’ translation of the Lord’s Prayer (Matt. vi. 9-13):—Πατέρα μας ἐσὺ μεσ' στὰ οὐράνια, ἅγιο ἄς εἶναι τ' ὄνομά σου, ἄς ἔρθει ἡ βασιλεία σου, ἃς γίνει τὸ θέλημά σου, ὄπως στὸν οὐρανὸ (ἔτσι) καὶ στὴ γῆ· τὸ ψωμί μας ὅσο μᾶς πέφτει δῶσε μας σήμερα, καὶ χάρισέ μας τὰ χρέη μας ὅπως κι' ἐμεῖς χαρίσαμε σ' ὅσους μᾶς χρωστοῦν· καὶ μὴ μᾶς βάλεις σὲ πειρασμὸ, μόνε γλύτωσέ μας ἀπὸ τὸν κακό.
[10] We have a proof of this in the fact that a students’ riot took place in 1903 when a modern Greek version of the Oresteia of Æschylus was put upon the stage, but had to be vetoed by the Government.
[11] The reader who wishes to go more fully into this subject will find it ably treated by K. Krumbacher in his Festrede on “Das Problem der neugriechischen Schriftsprache” (München, 1903).
| Typographical errors corrected by the etext transcriber: |
|---|
| source of the the finest =>source of the finest {pg 32} |
| he sought to concilate=> he sought to conciliate {pg 49} |
| range of Taygetu=> range of Taÿgetu {pg 89, 91} |
| good state of perservation=> good state of preservation {pg 92} |
| known ever aferwards=> known ever afterwards {pg 160} |
| over the the tomb=> over the tomb {pg 162} |