Page 328 – Books on Turkey | Key for Humanity

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The Amazing Mrs. Pollifax (Mrs. Pollifax Series Book 2)

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Conversational Turkish Dialogues: Over 100 Turkish Conversations and Short Stories (Conversational Turkish Dual Language Books)

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Istanbul For First Timers: A Local's Travel Guide To Turkiye's Hidden Gems and Culture

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Fodor's Essential Turkey (Full-color Travel Guide)

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DK Turkey: Must-See Sights. Culture & History. Detailed Maps & Tours. Covers Istanbul, Cappadocia, Antalya, Bod (Travel Guide)

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30/07/2021

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I was born in Fatih district of Istanbul that is the core of İstanbul and Fatih is the historical peninsula surrounded by castles totally from the Golden Horn and Marmara Sea around. All the famous towns are scattered in Fatih.

The feelings you have in the Fatih area is very unique and special and if you’re in the area you feel that it is the center of the world, not only with the center of the world. Because, Roman empire that Emperor Constantin set up in 395 and Turkish Ottoman Empire in resetted by Sultan Fatih in 1453 were all controlled from Fatih district of Istanbul.

It may have been much better to have a faunus covered upon the sky of İstanbul to protect all the historical buildings of Fatih area where I was born which is just near to the Fatih Mosque. In Turkish language there’s a saying and thought that while Fatih area is a symbol for the history, Harbiye represents modernity.

In 1974 I bought a Russian camera for black-and-white photographs. Firstly I started from Fatih and then proceeded to Western Turkey antique locations because of my involvement with the touristic guide course. I started from the roads and streets of the old towns of Fatih 45 years ago and got the photos of ordinary people, elderly, youngsters, children, the historical buildings and the wooden buildings in that part of the city.

We may call Fatih as the city in the real sense. The oldest company in Turkey is Çemberlitaş Hamami started in 1584 in Fatih, the biggest church in the world Saint Sophia is in Fatih, Suleymaniye Mosque is in Fatih.

Roman and Ottoman Turkish armies started their military advancement journies all from Fatih District. Mesa Avenue of Roman Empire and Topkapi Palace of Ottoman Empire were well effective in these advancements.

Istanbul was symboled by royal signature of Fatih as with the mission of “Always”.

I lived my life up to 30 years old in Fatih. Fatih is a kind of mentality of the conqueror caring for the people, looking for the justice of the people and always leading with the people. You cannot be alone during your life with the understanding you have developed in Fatih area. The spirit makes a great difference with the living leadership in that area.

Constantinople started the New Rome in that area and the Conqueror Fatih also started the new era in 15th century in that area. So here is the center of the world with Fatih’s universality as well. These black and white photographs taken at 1974 and 1975 show us the traditional past of the historical Peninsula before 1980 military coup.

Street Vendors and children, teenagers are the common instances of Fatih streets. Maybe the elderly on the photographs are not living now. So we can analyze living conditions of the time just after the war happened in Cyprus and Turkey started to be entering into street movements with guns which lead to the country to military coup in 12 September 1980. Photographs also reflect the buildings and the streets of İstanbul at that time. Though the buildings are very old and rich in history, the people were not that richness at the most conservative part of the İstanbul.

Following photographs of Fatih and İstanbul I moved to Aegean Western Turkey, Dardanelles, Troy, Bergama, Smyrna İzmir, Seljuk, Ephesus and down to Didyma taking photos of antique sites, theatres, temples and museums. .

Turkey is unique in the world with it richness of antique and cultures. Troy is the area where the big war happened between Greece and Anatolians written in legend and around Smyrna İzmir famous philosophers have lived before 500 BC, so we can say that Turkey geography is the homeland of the philosophical thinking starting with the Miletos philosophers.

To the City: Life and Death Along the Ancient Walls of Istanbul

The Essential Travel Guide to Turkiye: Iconic Sights, Authentic Food and Smart Travel Tips From A Local (Istanbul, Cappadocia, Antalya and Beyond)

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Rick Steves Istanbul: With Ephesus & Cappadocia

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DK Top 10 Istanbul: Top 10 lists for your perfect trip, plus an all-weather folded map (Pocket Travel Guide)

(43536)

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DK Turkey: Must-See Sights. Culture & History. Detailed Maps & Tours. Covers Istanbul, Cappadocia, Antalya, Bod (Travel Guide)

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Conversational Turkish Dialogues: Over 100 Turkish Conversations and Short Stories (Conversational Turkish Dual Language Books)

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Strolling Through Istanbul: The Classic Guide to the City

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Turkey Travel Ref Map 1:1,100,000

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Lonely Planet The Mediterranean: Over 30 Mesmerising Cities & Islands | 15 Weekend Long Road Trip Itineraries | Tips on Where to Eat & What to See | Stunning Photography

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Turkish Short Stories for Beginners: 20 Captivating Short Stories to Learn Turkish & Grow Your Vocabulary the Fun Way! (Easy Turkish Stories)

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Lonely Planet Turkish Phrasebook & Dictionary

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A Guide to Biblical Sites in Greece and Turkey

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Lonely Planet Turkiye: Plan the Trip of a Lifetime | Detailed Itineraries & Maps | Insider Tips | Covers Istanbul, Troy, Izmir and more (Travel Guide)

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DK Eyewitness Travel Guide Turkey (Eyewitness Travel Guides)

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Turkish Philosophy and Water: Time and Ground

Levent Ağaoğlu

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30/07/2021

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Turkish Philosophy and Water: Time and Ground

When we examine the spirit of the Turkish people conceptually, we encounter two interesting results. The first is the concept of person, and the second is the concept of heart. In all other languages, the concept of human appears as a soil / soil-based word as homo, humus, human, while the concept of water-based dynamic person is used only as a different concept in Turkish language; The person is related to the person (otter) who lives on the water‘s edge in the wetlands in the south of Siberia.

The texts that were put forward philosophically in Farabi were expressed by verses in Yunus Emre. Our human journey, which started with a quiche (otter) on the water edges of the south of Siberia, took its final form with Yunus Emre in Sivrihisar town of Asia Minor.

In Yunus Emre’s 417 poems, Turkish, which defines human and the universe with all seven concepts, has now found its consistency and has gained the highest level of expression.

The fixed and dynamic personality differences, which are permitted by different etymological origins of humus (soil) and Kis (otter), are also the contrasts of uniform (uniform) and binflower (hercai) richness. This is the difference between the “unity” of the individual, the selfishness and the richness of the selfish.

Turks dominated 3 continents in terms of ground. They are in constant motion on the ground. While time flows like water, the Turks are constantly flowing on the ground. The expression of human in the West with the concept of earth-based human shows its constancy in space, its dependence on space, and the concept of water-based person in the Turkish tradition, shows the flow of time on the floors.

The fluidity of contact with water explains the Turks ‘being a nomadic tribe, the Turkish states being an umbrella state, the Turks’ adaptability, their ability to synthesize and transform themselves and other tribes.

The West represents settled societies and space, Turks represent nomadism and time. (Jalal Tahir)

Humus: Latin humus is an extract from the word “soil“.
Humanus: Humane
Homo, Homin: Terrestrial, Human

The word Adam (Human) is etymologically much older than the Arabic human and Latin terms homo, humanus. While the term humanist was first used by the Italian poet Lodovicio Ariosto (1474-1533), this word was derived from the Latin humanus “human” word.

The Latin word is derived from the Latin word homo, homin- “‘belonging to the land’, human”.

The two basic characteristics of human beings, namely the basing of life and death on the basis of water, have been effective in the formation of the mentality that enabled the Turks to spread in waves all over the ancient world. When water is used in order, it still exists.

When it goes out of order, it disappears. Similarly, Turks continued their existence when they became states, and when they were stateless, they dissolved like water. Source: Ayhan Bıçak. Turkish Thought 1: Origins. Dervish. Istanbul. 2013.

Göktürk-centered ancient Turks developed two basic ideas about human being, “being water-based” and “being created”. Both of these appear to have been used in harmony. However, water origin may be more accepted among the public. It is clear that God is somehow involved in each stage of water origination.

When we look at the place of man in the concept of the universe, it is seen that he is given meaning with one of the four elements, water, the source of life.

Kish, which is the root of the person used to mean human in ancient Turkish, was used to mean sable and quiver.

The Siberian swamp otter Kisioğlu may have been instrumental in the emergence of the term. It seems possible to establish a connection between the person who points to the marsh sable and the person who means human.

Person and person must have been derived from the resemblance between the reed area near the water where the sable lives and the people living in a forest with abundant water. Thus, the living space has become the origin of the term human.

Considering the forests and rivers among the determining features of the settlement or the country in the Göktürks strengthens this connection. In addition, the fact that the origin myths are directly or indirectly related to water strengthens the idea that human beings are of water origin. Ayhan Bıçak. Turkish Thought 1: Origins. Dervish. Istanbul. 2013.ss.42

The Essential Travel Guide to Turkiye: Iconic Sights, Authentic Food and Smart Travel Tips From A Local (Istanbul, Cappadocia, Antalya and Beyond)

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DK Istanbul: Must-See Sights. Culture & History. Detailed Maps & Tours. Covers Sultanahmet, Beyoglu, & more (Travel Guide)

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The Essential Travel Guide to Turkiye: Iconic Sights, Authentic Food and Smart Travel Tips From A Local (Istanbul, Cappadocia, Antalya and Beyond)

(4858)

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Istanbul Travel Guide 2025: Discover Istanbul’s Top Attractions, Hidden Gems, Cultural Highlights, Timely Itineraries, and Budget-Friendly Hacks for Every Traveler

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Turkish Philosophy and Water: Life and Death

Levent Ağaoğlu

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30/07/2021

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Turkish Philosophy and Water: Life and Death

Person and person must have been derived from the resemblance between the reed area near the water where the sable lives and the people living in a forest with abundant water. Thus, the living space has become the origin of the term human. Considering the forests and rivers among the determining features of the settlement or the country in the Göktürks strengthens this connection. In addition, the fact that the origin myths are directly or indirectly related to water strengthens the idea that man is of water origin.

In the Turks, water is at the root of the term “person” which means human. However, the word human, which is used as the equivalent of the term human in the West, is of Latin, Indian-European origin and is associated with the soil. While the water is fluid and variable, the soil is stable and calm. The Turks developed their human philosophy within the framework of their imagination of the universe during their lives in the Siberian swamps in Asia. They expressed the human being with the concept of Person, which includes life and death together. The concept of person was much more universal and inclusive than the human concept. We first see the concept in the Yenisey, Altay, Tonyukuk, Bilge Kağan and Kültigin inscriptions and then in the first Turkish book Kutadgu Bilig. The concept of person was so universal that it constituted the cornerstone of the Turkish society and state structures, the ideals of the world state and the afterlife.

As a result of the literature review about Turkish People, it has been seen that the concept of person, which is different from the concept of human and more inclusive, includes the concepts of life, death, creation and the afterlife. Main concepts have been determined.

For the Turks, water is at the root of the term “person” which means human. However, the word human, which is used as the equivalent of the term human in the West, is of Latin, Indo-European origin and is related to the soil. While the water is fluid and variable, the soil is stable and calm.

The Turks developed their human philosophy within the framework of their imagination of the universe during their lives in Asia, in the Siberian swamps. They have expressed the human with the concept of Person, which includes life and death together.

The concept of person was universal and inclusive. We first see the concept in the Yenisey, Altay, Tonyukuk, Bilge Kağan and Kültigin inscriptions and then in the first Turkish book, Kutadgu Bilig.

It is interesting to explain the concept of personality in Turks with water. Prof Sencer Divitçioğlu, who previously explained Turkish history as a hydraulic society, water-based society, and water-based society within the scope of ATUT, brought the issue to the agenda with his book “ATÜT and Ottoman Society”, also one of the professors of Istanbul University.

This time, Ayhan Bıçak, a philosophy professor at the same university, approaches the subject from a completely different angle and reveals how an alienating way of thinking is to explain our history using the Marxian models of western sociologists.

Kish, which is the root of the person used to mean human in ancient Turkish, was used to mean sable and quiver. The Siberian swamp otter Kisioğlu may have been instrumental in the emergence of the term.

It seems possible to establish a connection between the person who points to the marsh sable and the person who means human. Person and person must have been derived from the resemblance between the reed area near the water where the sable lives and the people living in a forest with abundant water.

Thus, the living space has become the origin of the term human. Considering the forests and rivers among the determining features of the settlement or the country in the Göktürks strengthens this connection. In addition, the fact that the origin myths are directly or indirectly related to water strengthens the idea that human beings are of water origin.

The origin of the term human and its relation to water and the idea that the world stands on water shows that water took a primary role in the creation of the Turks. In addition, the Turks read prayers to holy places and waters under the name of Yer-water and made wishes from them.

One of the main reasons for this is that it has its origins in water. Another reason should be sought in the qualities of the water.

Since water is the origin of life, it is alive, moving, inspiring, healing and guiding. The water source or river is an expression of power, life, continuity. Adopting water as the main, accepting water resources as sacred and polluting water as a sin are among the indicators of Turks’ belief in water.

The variability of water is important in terms of its penetration into the soil, its evaporation, its being fluid and reflecting its movement in various layers within the soul. The water origin of life also explains all the ups and downs that occur during the life process.

When encountering obstacles, water changes direction, eliminates obstacles by eroding over time, evaporates and rises to the sacred sky by overcoming any obstacle, and is much stronger in floods, which are very similar to human life.

When people encounter difficulties in their lives, they gradually try to overcome that difficulty; but when they cannot solve the problem, they make changes in their lives. The fact that water is a lake or a sea by accumulating has been interpreted as the excess and power of the society. In addition, the flood state of the water can be associated with the voyages of the state.

When Turks looked at people, namely otters, and named human beings as a person, the subject they developed awareness was the outward-looking social lives of people together in groups at the water‘s edge. In the first 20 years of the 21st century, as a result of the purification of people from their social qualities and their isolation, the person has turned into another entity and has lost its essence. We will not be able to talk about the person from now on.

A similar destiny does not seem to be the case for the Otters. However, as a result of the deterioration in the social life of people, the balances in nature are also deteriorating, and as a result, the creatures in nature will have to lose their sociality and connectivity qualities.

Nature will also have to renew itself. The main thing is the life that exists with relationships and life becomes meaningless.

Rick Steves Istanbul: With Ephesus & Cappadocia

(475380)

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Backstory Atlas Istanbul: 10 Reasons We Can't Stop Visiting the City Between Empires (Backstory Atlas: Europe's Great Cities)

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Istanbul Travel Guide 2025: Discover Istanbul’s Top Attractions, Hidden Gems, Cultural Highlights, Timely Itineraries, and Budget-Friendly Hacks for Every Traveler

(4754)

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Istanbul: The Imperial City

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Art and Architecture of Mimar Sinan: Self-Guided Walks Through Istanbul and Edirne (Masters of Architecture)

(5051)

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DK Istanbul: Must-See Sights. Culture & History. Detailed Maps & Tours. Covers Sultanahmet, Beyoglu, & more (Travel Guide)

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ISTANBUL TURKEY POCKET TRAVEL GUIDE: Explore Iconic Landmarks, Restaurants & Activities in Istanbul, Turkey

DK Turkey: Must-See Sights. Culture & History. Detailed Maps & Tours. Covers Istanbul, Cappadocia, Antalya, Bod (Travel Guide)

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Turkish Short Stories for Beginners: 20 Captivating Short Stories to Learn Turkish & Grow Your Vocabulary the Fun Way! (Easy Turkish Stories)

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Turkish House

Levent Ağaoğlu

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30/07/2021

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Within the scope of the series, based on the observations in the field, especially about the countries traveled for business purposes, the ideas are contemplated, in the “Language, Idea”; Efforts have been made to contribute to the mission of “Unity in Work”. It has also created a unique interdisciplinary perspective for country observations and comparative evaluations. Thus, the Turkish House will rise on solid foundations.

After Cyprus is the Center of the World, we will be talking about the unknowns of the Turkish Civilization in India with the Traveling of India, and we will reach the eastern border of Turkishness with our Turkish and Chinese book. We will also express the secrets of Turkishness, Rumelia on the western border of Greater Asia and Egypt in Africa.

In an unprecedented geography where the two continents are closest to each other, we will also refer to the Civilization of Eyüp, which is the state of the Turkish Civilization that has been inherited as a town of rare artifacts with all its elements such as a magnificent showcase cabinet. continents live life and death together.

TURKISH HOUSE is not a propaganda activity; Tracing our rights under the Law of Lost Rights is a struggle for the return of our lost rights. TURKISH HOUSE is inclusive; It is a home for people of all religions, languages, and dignities; He is also hospitable. The Turkish House, with its walls and roof intact, is a struggle to seek our lost rights altogether. Turks, who were exposed to all kinds of prejudices, made the strongest houses of the geographies in which they settled, survived on three continents.

House in Turkish language; it is a home, a place where happiness is produced, it is a cozy place. Let’s take a look at the cities that showcase a simple richness; Samarkand, Khiva, Bukhara, Kashgar, Turfan, Hotan, Kazan, Kazakhstan, Mongolia dormitories, Istanbul mansions and mansions, Lahore, New Delhi, Rey, Nisapur, Tabriz, Isfahan, Gazne, Termez, Damascus, Baghdad, Cairo , Tripoli, Benghazi, Tunis, Ayn El Turk, Famagusta, Rhodes, Mi¬dilli, Athens, Thessaloniki, Dimetoka, Plovdiv, Sofia, Ruse, Melnik, Pristina, Skopje, Yakova, Berat, Cirokaster, Sarajevo, Nis, Belgrade, Budapest , Bahçesaray, Dobruja, Constanta, Timişoara; These cities, which spread over a very wide geography, keep their adornment with Turkish Houses from their past as a sweet memory. Just to list the name of the geography of Turkey in Istanbul aldı¬ğı selection of our cities spread across three continents, Turkey has always traces and memories of home.

What is reflected in the present is to revive the experiences hidden in the memories as a common life and human culture and to make the strength of the roof and walls functional. Starting from Northern Europe, the people who are isolated by capitalism, which has affected our world all around, will seek different meanings and associations in their adventures of humanity, starting from the Turkish House. Our Turkish House series will keep our traces in geographies on our agenda for this troublesome journey.

“(…) It was natural that we would adorn such a long nomadic life. (…) After the Turkish house broke down, we forgot not only the pleasure of home, but also that our ceds are very attached to the country and the land. (…) Agyâr, who tried to prove that the Turks were not settled in this country and was ready for disbelief, spread these ideas. They hunted our peers. Our descent were not nomads, they settled in the lands they conquered. (…) We have been crawling in the cottage only since the Turkish house was destroyed in this last century. Imagine the old Turkish house, let it stay in the field of poetry; it is possible to revive him in life again. The homes and possessions of our descent are born out of the way they live. ”2

2 Yahya Kemal Beyatlı, Turkish House, 23 March 1922, Tevhîd-i Efkâr

Although the Turkish House, which was voiced by the Great Poet and Thinker Yahya Kemal Beyatlı during the years of the War of Independence, is physically opposed, it is necessary to be in harmony in terms of spirit and meaning, to follow his mission and to take on a sacred duty.

Pocket Rough Guide Istanbul: Travel Guide with eBook

Istanbul Travel Guide 2025: Discover Istanbul’s Top Attractions, Hidden Gems, Cultural Highlights, Timely Itineraries, and Budget-Friendly Hacks for Every Traveler

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Wonders of Istanbul: A Photo Collection of the City’s Most Beautiful Places to See – A Stunning Coffee Table Travel Photobook

(5051)

$23.99 (as of 28/05/2026 13:12 GMT +03:00 - )

Conversational Turkish Dialogues: Over 100 Turkish Conversations and Short Stories (Conversational Turkish Dual Language Books)

$10.37 (as of 28/05/2026 13:12 GMT +03:00 - )

DK Turkey: Must-See Sights. Culture & History. Detailed Maps & Tours. Covers Istanbul, Cappadocia, Antalya, Bod (Travel Guide)

$29.99 (as of 28/05/2026 13:12 GMT +03:00 - )

Homeros: What Do Antique Anatolians Tell Us On: Olive, Olive Trees and Olive Oil

Levent Ağaoğlu

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30/07/2021

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Homer

book 2, card 734: …And they that held Ormenius and the fountain Hypereia, [735] and that held Asterium and the white crests of Titanus, these were led by Eurypylus, the glorious son of Euaemon. And with him there followed forty black ships. And they that held Argissa, and dwelt in Gyrtone, Orthe, and Elone, and the white city of Oloösson, [740] these again had as leader Polypoetes, staunch in fight, son of Peirithous, whom immortal Zeus begat— even him whom glorious Hippodameia conceived to Peirithous on the day when he got him vengeance on the shaggy centaurs, and thrust them forth from Pelium, and drave them to the Aethices. [745] Not alone was he, but with him was Leonteus, scion of Ares, the son of Caenus’ son, Coronus, high of heart. And with them there followed forty black ships. And Gouneus led from Cyphus two and twenty ships, and with him followed the Enienes and the Peraebi, staunch in fight, [750] that had set their dwellings about wintry Dodona, and dwelt in the ploughland about lovely Titaressus, that poureth his fair-flowing streams into Peneius; yet doth he not mingle with the silver eddies of Peneius, but floweth on over his waters like unto olive oil; [755] for that he is a branch of the water of Styx, the dread river of oath. And the Magnetes had as captain Prothous, son of Tenthredon. These were they that dwelt about Peneius and Pelion, covered with waving forests. Of these was swift Prothous captain; and with him there followed forty black ships. [760] These were the leaders of the Danaans and their lords. But who was far the best among them do thou tell me, Muse—best of the warriors and of the horses that followed with the sons of Atreus. Of horses best by far were the mares of the son of Pheres, those that Eumelas drave, swift as birds, [765] like of coat, like of age, their backs as even as a levelling line could make. These had Apollo of the silver bow reared in Pereia, both of them mares, bearing with them the panic of war. And of warriors far best was Telamonian Aias, while yet Achilles cherished his wrath; for Achilles was far the mightiest, [770] he and the horses that bare the peerless son of Peleus. Howbeit he abode amid his beaked, seafaring ships in utter wrath against Agamemnon, Atreus’ son, shepherd of the host; and his people along the sea-shore took their joy in casting the discus and the javelin, and in archery; [775] and their horses each beside his own car, eating lotus and parsley of the marsh, stood idle, while the chariots were set, well covered up, in the huts of their masters. But the men, longing for their captain, dear to Ares, roared hither and thither through the camp, and fought not.

Homer. The Iliad with an English Translation by A.T. Murray, Ph.D. in two volumes. Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1924.

book 13, card 601:But Peisander made straight at glorious Menelaus; howbeit an evil fate was leading him to the end of death, to be slain by thee, Menelaus, in the dread conflict. And when they were come near, as they advanced one against the other, [605] the son of Atreus missed, and his spear was turned aside; but Peisander thrust and smote the shield of glorious Menelaus, yet availed not to drive the bronze clean through, for the wide shield stayed it and the spear brake in the socket; yet had he joy at heart, and hope for victory. [610] But the son of Atreus drew his silver-studded sword, and leapt upon Peisander; and he from beneath his shield grasped a goodly axe of fine bronze, set on a haft of olive-wood, long and well-polished; and at the one moment they set each upon the other. Peisander verily smote Menelaus upon the horn of his helmet with crest of horse-hair [615] —on the topmost part beneath the very plume; but Menelaus smote him as he came against him, on the forehead above the base of the nose; and the bones crashed loudly, and the two eyeballs, all bloody, fell before his feet in the dust, and he bowed and fell; and Menelaus set his foot upon his breast, and despoiled him of his arms, and exulted, saying: [620] “ln such wise of a surety shall ye leave the ships of the Danaans, drivers of swift horses, ye overweening Trojans, insatiate of the dread din of battle. Aye, and of other despite and shame lack ye naught, wherewith ye have done despite unto me, ye evil dogs,¹ and had no fear at heart of the grievous wrath of Zeus, that thundereth aloud, the god of hospitality, [625] who shall some day destroy your high city. For ye bare forth wantonly over sea my wedded wife and therewithal much treasure, when it was with her that ye had found entertainment; and now again ye are full fain to fling consuming fire on the sea-faring ships, and to slay the Achaean warriors. [630] Nay, but ye shall be stayed from your fighting, how eager soever ye be! Father Zeus, in sooth men say that in wisdom thou art above all others, both men and gods, yet it is from thee that all these things come; in such wise now dost thou shew favour to men of wantonness, even the Trojans, whose might is always froward, [635] nor can they ever have their fill of the din of evil war. Of all things is there satiety, of sleep, and love, and of sweet song, and the goodly dance; of these things verily a man would rather have his fill than of war; but the Trojans are insatiate of battle.”

1 49.1

Homer. The Iliad with an English Translation by A.T. Murray, Ph.D. in two volumes. Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1924.

book 17, card 44:So saying, he smote upon his shield that was well-balanced upon every side; howbeit the bronze brake not through, [45] but its point was bent back in the stout shield. Then in turn did Atreus’ son, Menelaus, rush upon him with his spear, and made prayer to father Zeus; and as he gave back, stabbed him at the base of the throat, and put his weight into the thrust, trusting in his heavy hand; and clean out through the tender neck passed the point. [50] And he fell with a thud, and upon him his armour clanged. In blood was his hair drenched, that was like the hair of the Graces, and his tresses that were braided with gold and silver. And as a man reareth a lusty sapling of an olive in a lonely place, where water welleth up abundantly— [55] a goodly sapling and a fair-growing; and the blasts of all the winds make it to quiver, and it burgeoneth out with white blossoms; but suddenly cometh the wind with a mighty tempest, and teareth it out of its trench, and layeth it low upon the earth; even in such wise did [60] Menelaus, son of Atreus, slay Panthous’ son, Euphorbus of the good ashen spear, and set him to spoil him of his armour. And as when a mountain-nurtured lion, trusting in his might, hath seized from amid a grazing herd the heifer that is goodliest: her neck he seizeth first in his strong jaws, and breaketh it, and thereafter devoureth the blood and all the inward parts in his fury; [65] and round about him hounds and herds-men folk clamour loudly from afar, but have no will to come against him, for pale fear taketh hold on them; even so dared not the heart in the breast of any Trojan go to face glorious Menelaus. [70] Full easily then would Atreus’ son have borne off the glorious armour of the son of Panthous, but that Phoebus Apollo begrudged it him, and in the likeness of a man, even of Mentes, leader of the Cicones, aroused against him Hector, the peer of swift Ares. And he spake and addressed him in winged words: [75] “Hector, now art thou hasting thus vainly after what thou mayest not attain, even the horses of the wise-hearted son of Aeacus; but hard are they for mortal men to master or to drive, save only for Achilles, whom an immortal mother bare. Meanwhile hath warlike Menelaus, son of Atreus, [80] bestridden Patroclus, and slain the best man of the Trojans, even Panthous’ son, Euphorbus, and hath made him cease from his furious valour.”

Homer. The Iliad with an English Translation by A.T. Murray, Ph.D. in two volumes. Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1924.

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Homer, Odyssey	Less
(English) (Greek)

book 5, card 228: … sides; and in it was a beautiful handle of olive wood, securely fastened; and thereafter she gave him a
book 5, card 228: … sides; and in it was a beautiful handle of olive wood, securely fastened; and thereafter she gave him a
book 5, card 451: … from the same spot, one of thorn and one of olive. Through these the strength of the wet winds could
book 6, card 48: … mounted upon the wagon. Her mother gave her also soft olive oil in a flask of gold, that she and
book 6, card 211: … and a tunic for raiment, and gave him soft olive oil in the flask of gold, and bade him … wash the brine from my shoulders, and anoint myself with olive oil; for of a truth it is long since
book 7, card 77: … tree; and from the closely-woven linen the soft olive oil drips down. 2
book 9, card 318: … club of the Cyclops , a staff of green olive-wood, which he had cut to carry with him
book 9, card 360: … man flinch through fear. But when presently that stake of olive-wood was about to catch fire, green though it … breathed into us great courage. They took the stake of olive-wood, sharp at the point, and thrust it into … even so did his eye hiss round the stake of olive-wood. Terribly then did he cry aloud, and the
book 13, card 93: … At the head of the harbor is a long-leafed olive tree, and near it a pleasant, shadowy cave sacred … These they set all together by the trunk of the olive tree, out of the path, lest haply some wayfarer,
book 13, card 329: … at the head of the harbor is the long-leafed olive tree, and near it is the pleasant, shadowy cave,
book 13, card 366: … two sat them down by the trunk of the sacred olive tree, and devised death for the insolent wooers. And
book 23, card 181: … it and none other. A bush of long-leafed olive was growing within the court, strong and vigorous, and … I cut away the leafy branches of the long-leafed olive, and, trimming the trunk from the root, I smoothed … whether by now some man has cut from beneath the olive stump, and set the bedstead elsewhere.” So he
book 24, card 232: … whatsoever, either plant or fig tree, or vine, nay, or olive, or pear, or garden-plot in all the field

book 5, card 228

As soon as early Dawn appeared, the rosy-fingered, straightway Odysseus put on a cloak and a tunic, [230] and the nymph clothed herself in a long white robe, finely woven and beautiful, and about her waist she cast a fair girdle of gold, and on her head a veil above. Then she set herself to plan the sending of the great-hearted Odysseus. She gave him a great axe, well fitted to his hands, [235] an axe of bronze, sharpened on both sides; and in it was a beautiful handle of olive wood, securely fastened; and thereafter she gave him a polished adze. Then she led the way to the borders of the island where tall trees were standing, alder and popular and fir, reaching to the skies, [240] long dry and well-seasoned, which would float for him lightly. But when she had shewn him where the tall trees grew, Calypso, the beautiful goddess, returned homewards, but he fell to cutting timbers, and his work went forward apace. Twenty trees in all did he fell, and trimmed them with the axe; [245] then he cunningly smoothed them all and made them straight to the line. Meanwhile Calypso, the beautiful goddess, brought him augers; and he bored all the pieces and fitted them to one another, and with pegs and morticings did he hammer it together. Wide as a man well-skilled in carpentry marks out the curve of the hull of a freight-ship, [250] broad of beam, even so wide did Odysseus make his raft. And he set up the deck-beams, bolting them to the close-set ribs, and laboured on; and he finished the raft with long gunwales. In it he set a mast and a yard-arm, fitted to it, [255] and furthermore made him a steering-oar, wherewith to steer. Then he fenced in the whole from stem to stern with willow withes to be a defence against the wave, and strewed much brush thereon.¹ Meanwhile Calypso, the beautiful goddess, brought him cloth to make him a sail, and he fashioned that too with skill. [260] And he made fast in the raft braces and halyards and sheets, and then with levers² forced it down into the bright sea.

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Homer. The Odyssey with an English Translation by A.T. Murray, PH.D. in two volumes. Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1919.

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book 5, card 451:

So he spoke, and the god straightway stayed his stream, and checked the waves, and made a calm before him, and brought him safely to the mouth of the river. And he let his two knees bend and his strong hands fall, for his spirit was crushed by the sea. [455] And all his flesh was swollen, and sea water flowed in streams up through his mouth and nostrils. So he lay breathless and speechless, with scarce strength to move; for terrible weariness had come upon him. But when he revived, and his spirit returned again into his breast, then he loosed from him the veil of the goddess and let it fall into the river that murmured seaward; [460] and the great wave bore it back down the stream, and straightway Ino received it in her hands. But Odysseus, going back from the river, sank down in the reeds and kissed the earth, the giver of grain; and deeply moved he spoke to his own mighty spirit: [465] “Ah, woe is me! what is to befall me? What will happen to me at the last? If here in the river bed I keep watch throughout the weary night, I fear that together the bitter frost and the fresh dew may overcome me, when from feebleness I have breathed forth my spirit; and the breeze from the river blows cold in the early morning. [470] But if I climb up the slope to the shady wood and lie down to rest in the thick brushwood, in the hope that the cold and weariness might leave me, and if sweet sleep comes over me, I fear me lest I become a prey and spoil to wild beasts.” Then, as he pondered, this thing seemed to him the better: [475] he went his way to the wood and found it near the water in a clear space; and he crept beneath two bushes that grew from the same spot, one of thorn and one of olive. Through these the strength of the wet winds could never blow, nor the rays of the bright sun beat, [480] nor could the rain pierce through them, so closely did they grow, intertwining one with the other. Beneath these Odysseus crept and straightway gathered with his hands a broad bed, for fallen leaves were there in plenty, enough to shelter two men or three [485] in winter-time, however bitter the weather. And the much-enduring goodly Odysseus saw it, and was glad, and he lay down in the midst, and heaped over him the fallen leaves. And as a man hides a brand beneath the dark embers in an outlying farm, a man who has no neighbors, [490] and so saves a seed of fire, that he may not have to kindle it from some other source, so Odysseus covered himself with leaves. And Athena shed sleep upon his eyes, that it might enfold his lids and speedily free him from toilsome weariness.

Homer. The Odyssey with an English Translation by A.T. Murray, PH.D. in two volumes. Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1919.

book 6, card 48:

At once then came fair-throned Dawn and awakened Nausicaa of the beautiful robes, and straightway she marvelled at her dream, [50] and went through the house to tell her parents, her father dear and her mother; and she found them both within. The mother sat at the hearth with her handmaidens, spinning the yarn of purple dye, and her father she met as he was going forth to join the glorious kings [55] in the place of council, to which the lordly Phaeacians called him. But she came up close to her dear father, and said: “Papa dear, wilt thou not make ready for me a wagon, high and stout of wheel, that I may take to the river for washing the goodly raiment of mine which is lying here soiled? [60] Moreover for thyself it is seemly that when thou art at council with the princes thou shouldst have clean raiment upon thee; and thou hast five sons living in thy halls—two are wedded, but three are sturdy bachelors—and these ever wish to put on them freshly-washed raiment, [65] when they go to the dance. Of all this must I take thought.” So she spoke, for she was ashamed to name gladsome¹ marriage to her father; but he understood all, and answered, saying: “Neither the mules do I begrudge thee, my child, nor aught beside. Go thy way; the slaves shall make ready for thee the wagon, [70] high and stout of wheel and fitted with a box above.”² With this he called to the slaves, and they hearkened. Outside the palace they made ready the light-running mule wagon, and led up the mules and yoked them to it; and the maiden brought from her chamber the bright raiment, [75] and placed it upon the polished car, while her mother put in a chest food of all sorts to satisfy the heart. Therein she put dainties, and poured wine in a goat-skin flask; and the maiden mounted upon the wagon. Her mother gave her also soft olive oil in a flask of gold, [80] that she and her maidens might have it for the bath. Then Nausicaa took the whip and the bright reins, and smote the mules to start them; and there was a clatter of the mules as they sped on a main, bearing the raiment and the maiden; neither went she alone, for with her went her handmaids as well.

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Homer. The Odyssey with an English Translation by A.T. Murray, PH.D. in two volumes. Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1919.

book 6, card 211:

So she spoke, and they halted and called to each other. Then they set Odysseus in a sheltered place, as Nausicaa, the daughter of great-hearted Alcinous, bade, and beside him they put a cloak and a tunic for raiment, [215] and gave him soft olive oil in the flask of gold, and bade him bathe in the streams of the river. Then among the maidens spoke goodly Odysseus: “Maidens, stand yonder apart, that by myself I may wash the brine from my shoulders, and [220] anoint myself with olive oil; for of a truth it is long since oil came near my skin. But in your presence will I not bathe, for I am ashamed to make me naked in the midst of fair-tressed maidens.” So he said, and they went apart and told the princess. But with water from the river goodly Odysseus washed from his skin [225] the brine which clothed his back and broad shoulders, and from his head he wiped the scurf of the unresting sea. But when he had washed his whole body and anointed himself with oil, and had put on him the raiment which the unwedded maid had given him, then Athena, the daughter of Zeus, made him [230] taller to look upon and mightier, and from his head she made the locks to flow in curls like unto the hyacinth flower. And as when a man overlays silver with gold, a cunning workman whom Hephaestus and Pallas Athena have taught all manner of craft, and full of grace is the work he produces, [235] even so the goddess shed grace upon his head and shoulders. Then he went apart and sat down on the shore of the sea, gleaming with beauty and grace; and the damsel marvelled at him, and spoke to her fair-tressed handmaids, saying: “Listen, white-armed maidens, that I may say somewhat. [240] Not without the will of all the gods who hold Olympus does this man come among the godlike Phaeacians. Before he seemed to me uncouth, but now he is like the gods, who hold broad heaven. Would that a man such as he might be called my husband, [245] dwelling here, and that it might please him here to remain. But come, my maidens; give to the stranger food and drink.” So she spoke, and they readily hearkened and obeyed, and set before Odysseus food and drink. Then verily did the much-enduring goodly Odysseus drink and eat, [250] ravenously; for long had he been without taste of food.

Homer. The Odyssey with an English Translation by A.T. Murray, PH.D. in two volumes. Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1919.

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book 7, card 77:

So saying, flashing-eyed Athena departed over the unresting sea, and left lovely Scheria. [80] She came to Marathon and broad-wayed Athens, and entered the well-built house of Erectheus; but Odysseus went to the glorious palace of Alcinous. There he stood, and his heart pondered much before he reached the threshold of bronze; for there was a gleam as of sun or moon [85] over the high-roofed house of great-hearted Alcinous. Of bronze were the walls that stretched this way and that from the threshold to the innermost chamber, and around was a cornice of cyanus.¹ Golden were the doors that shut in the well-built house, and doorposts of silver were set in a threshold of bronze. [90] Of silver was the lintel above, and of gold the handle. On either side of the door there stood gold and silver dogs, which Hephaestus had fashioned with cunning skill to guard the palace of great-hearted Alcinous; immortal were they and ageless all their days.² [95] Within, seats were fixed along the wall on either hand, from the threshold to the innermost chamber, and on them were thrown robes of soft fabric, cunningly woven, the handiwork of women. On these the leaders of the Phaeacians were wont to sit drinking and eating, for they had unfailing store. [100] And golden youths stood on well-built pedestals, holding lighted torches in their hands to give light by night to the banqueters in the hall. And fifty slave-women he had in the house, of whom some grind the yellow grain on the millstone, [105] and others weave webs, or, as they sit, twirl the yarn, like unto the leaves³ of a tall poplar tree; and from the closely-woven linen the soft olive oil drips down.⁴

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Homer. The Odyssey with an English Translation by A.T. Murray, PH.D. in two volumes. Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1919.

book 9, card 318:

“Now this seemed to my mind the best plan. There lay beside a sheep-pen a great club of the Cyclops, [320] a staff of green olive-wood, which he had cut to carry with him when dry; and as we looked at it we thought it as large as is the mast of a black ship of twenty oars, a merchantman, broad of beam, which crosses over the great gulf; so huge it was in length and in breadth to look upon. [325] To this I came, and cut off therefrom about a fathom’s length and handed it to my comrades, bidding them dress it down; and they made it smooth, and I, standing by, sharpened it at the point, and then straightway took it and hardened it in the blazing fire. Then I laid it carefully away, hiding it beneath the dung, [330] which lay in great heaps throughout the cave. And I bade my comrades cast lots among them, which of them should have the hardihood with me to lift the stake and grind it into his eye when sweet sleep should come upon him. And the lot fell upon those whom I myself would fain have chosen; [335] four they were, and I was numbered with them as the fifth. At even then he came, herding his flocks of goodly fleece, and straightway drove into the wide cave his fat flocks one and all, and left not one without in the deep court, either from some foreboding or because a god so bade him. [340] Then he lifted on high and set in place the great door-stone, and sitting down he milked the ewes and bleating goats all in turn, and beneath each dam he placed her young. But when he had busily performed his tasks, again he seized two men at once and made ready his supper. [345] Then I drew near and spoke to the Cyclops, holding in my hands an ivy¹ bowl of the dark wine: “‘Cyclops, take and drink wine after thy meal of human flesh, that thou mayest know what manner of drink this is which our ship contained. It was to thee that I was bringing it as a drink offering, in the hope that, touched with pity, [350] thou mightest send me on my way home; but thou ragest in a way that is past all bearing. Cruel man, how shall any one of all the multitudes of men ever come to thee again hereafter, seeing that thou hast wrought lawlessness?’ “So I spoke, and he took the cup and drained it, and was wondrously pleased as he drank the sweet draught, and asked me for it again a second time: [355] “‘Give it me again with a ready heart, and tell me thy name straightway, that I may give thee a stranger’s gift whereat thou mayest be glad. For among the Cyclopes the earth, the giver of grain, bears the rich clusters of wine, and the rain of Zeus gives them increase; but this is a streamlet of ambrosia and nectar.’

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Homer. The Odyssey with an English Translation by A.T. Murray, PH.D. in two volumes. Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1919.

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book 9, card 360:

[360] “So he spoke, and again I handed him the flaming wine. Thrice I brought and gave it him, and thrice he drained it in his folly. But when the wine had stolen about the wits of the Cyclops, then I spoke to him with gentle words: “‘Cyclops, thou askest me of my glorious name, and I [365] will tell it thee; and do thou give me a stranger’s gift, even as thou didst promise. Noman is my name, Noman do they call me—my mother and my father, and all my comrades as well.’ “So I spoke, and he straightway answered me with pitiless heart: ‘Noman will I eat last among his comrades, [370] and the others before him; this shall be thy gift.’ “He spoke, and reeling fell upon his back, and lay there with his thick neck bent aslant, and sleep, that conquers all, laid hold on him. And from his gullet came forth wine and bits of human flesh, and he vomited in his drunken sleep. [375] Then verily I thrust in the stake under the deep ashes until it should grow hot, and heartened all my comrades with cheering words, that I might see no man flinch through fear. But when presently that stake of olive-wood was about to catch fire, green though it was, and began to glow terribly, [380] then verily I drew nigh, bringing the stake from the fire, and my comrades stood round me and a god breathed into us great courage. They took the stake of olive-wood, sharp at the point, and thrust it into his eye, while I, throwing my weight upon it from above, whirled it round, as when a man bores a ship’s timber [385] with a drill, while those below keep it spinning with the thong, which they lay hold of by either end, and the drill runs around unceasingly. Even so we took the fiery-pointed stake and whirled it around in his eye, and the blood flowed around the heated thing. And his eyelids wholly and his brows round about did the flame singe [390] as the eyeball burned, and its roots crackled in the fire. And as when a smith dips a great axe or an adze in cold water amid loud hissing to temper it—for therefrom comes the strength of iron—even so did his eye hiss round the stake of olive-wood. [395] Terribly then did he cry aloud, and the rock rang around; and we, seized with terror, shrank back, while he wrenched from his eye the stake, all befouled with blood, and flung it from him, wildly waving his arms. Then he called aloud to the Cyclopes, who [400] dwelt round about him in caves among the windy heights, and they heard his cry and came thronging from every side, and standing around the cave asked him what ailed him: “‘What so sore distress is thine, Polyphemus, that thou criest out thus through the immortal night, and makest us sleepless? [405] Can it be that some mortal man is driving off thy flocks against thy will, or slaying thee thyself by guile or by might?’ “‘Then from out the cave the mighty Polyphemus answered them: ‘My friends, it is Noman that is slaying me by guile and not by force.’

Homer. The Odyssey with an English Translation by A.T. Murray, PH.D. in two volumes. Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1919.

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book 13, card 93:

Now when that brightest of stars rose which ever comes to herald the light of early Dawn, [95] even then the seafaring ship drew near to the island. There is in the land of Ithaca a certain harbor of Phorcys, the old man of the sea, and at its mouth two projecting headlands sheer to seaward, but sloping down on the side toward the harbor. These keep back the great waves raised by heavy winds [100] without, but within the benched ships lie unmoored when they have reached the point of anchorage. At the head of the harbor is a long-leafed olive tree, and near it a pleasant, shadowy cave sacred to the nymphs that are called Naiads. [105] Therein are mixing bowls and jars of stone, and there too the bees store honey. And in the cave are long looms of stone, at which the nymphs weave webs of purple dye, a wonder to behold; and therein are also ever-flowing springs. Two doors there are to the cave, [110] one toward the North Wind, by which men go down, but that toward the South Wind is sacred, nor do men enter thereby; it is the way of the immortals. Here they rowed in, knowing the place of old; and the ship ran full half her length on the shore [115] in her swift course, at such pace was she driven by the arms of the rowers. Then they stepped forth from the benched ship upon the land, and first they lifted Odysseus out of the hollow ship, with the linen sheet and bright rug as they were, and laid him down on the sand, still overpowered by sleep. [120] And they lifted out the goods which the lordly Phaeacians had given him, as he set out for home, through the favour of great-hearted Athena. These they set all together by the trunk of the olive tree, out of the path, lest haply some wayfarer, before Odysseus awoke, might come upon them and spoil them. [125] Then they themselves returned home again. But the Shaker of the Earth did not forget the threats wherewith at the first he had threatened godlike Odysseus, and he thus enquired of the purpose of Zeus: “Father Zeus, no longer shall I, even I, be held in honor among the immortal gods, seeing that mortals honor me not a whit— [130] even the Phaeacians, who, thou knowest, are of my own lineage. For I but now declared that Odysseus should suffer many woes ere he reached his home, though I did not wholly rob him of his return when once thou hadst promised it and confirmed it with thy nod; yet in his sleep these men have borne him in a swift ship over the sea [135] and set him down in Ithaca, and have given him gifts past telling, stores of bronze and gold and woven raiment, more than Odysseus would ever have won for himself from Troy, if he had returned unscathed with his due share of the spoil.”

Homer. The Odyssey with an English Translation by A.T. Murray, PH.D. in two volumes. Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1919.

book 13, card 329:

Then the goddess, flashing-eyed Athena, answered him: [330] “Ever such is the thought in thy breast, and therefore it is that I cannot leave thee in thy sorrow, for thou art soft of speech, keen of wit, and prudent. Eagerly would another man on his return from wanderings have hastened to behold in his halls his children and his wife; [335] but thou art not yet minded to know or learn of aught, till thou hast furthermore proved thy wife, who abides as of old in her halls, and ever sorrowfully for her the nights and days wane, as she weeps. But as for me, I never doubted of this, but in my heart [340] knew it well, that thou wouldest come home after losing all thy comrades. Yet, thou must know, I was not minded to strive against Poseidon, my father’s brother, who laid up wrath in his heart against thee, angered that thou didst blind his dear son. But come, I will shew thee the land of Ithaca, that thou mayest be sure. [345] This is the harbor of Phorcys, the old man of the sea, and here at the head of the harbor is the long-leafed olive tree, and near it is the pleasant, shadowy cave, sacred to the nymphs that are called Naiads. This, thou must know, is the vaulted cave in which thou [350] wast wont to offer to the nymphs many hecatombs that bring fulfillment; and yonder is Mount Neriton, clothed with its forests.” So spake the goddess, and scattered the mist, and the land appeared. Glad then was the much-enduring, goodly Odysseus, rejoicing in his own land, and he kissed the earth, the giver of grain. [355] And straightway he prayed to the nymphs with upstretched hands: “Ye Naiad Nymphs, daughters of Zeus, never did I think to behold you again, but now I hail you with loving prayers. Aye, and gifts too will I give, as aforetime, if the daughter of Zeus, she that drives the spoil, shall graciously grant me [360] to live, and shall bring to manhood my dear son.” Then the goddess, flashing-eyed Athena, answered him again: “Be of good cheer, and let not these things distress thy heart. But let us now forthwith set thy goods in the innermost recess of the wondrous cave, where they may abide for thee in safety, [365] and let us ourselves take thought how all may be far the best.”

Homer. The Odyssey with an English Translation by A.T. Murray, PH.D. in two volumes. Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1919.

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book 13, card 366:

So saying, the goddess entered the shadowy cave and searched out its hiding-places. And Odysseus brought all the treasure thither, the gold and the stubborn bronze and the finely-wrought raiment, which the Phaeacians gave him. [370] These things he carefully laid away, and Pallas Athena, daughter of Zeus, who bears the aegis, set a stone at the door. Then the two sat them down by the trunk of the sacred olive tree, and devised death for the insolent wooers. And the goddess, flashing-eyed Athena, was the first to speak, saying: [375] “Son of Laertes, sprung from Zeus, Odysseus of many devices, take thought how thou mayest put forth thy hands on the shameless wooers, who now for three years have been lording it in thy halls, wooing thy godlike wife, and offering wooers’ gifts. And she, as she mournfully looks for thy coming, [380] offers hopes to all, and has promises for each man, sending them messages, but her mind is set on other things.” Then Odysseus of many wiles answered her, and said: “Lo now, of a surety I was like to have perished in my halls by the evil fate of Agamemnon, son of Atreus, [385] hadst not thou, goddess, duly told me all. But come, weave some plan by which I may requite them; and stand thyself by my side, and endue me with dauntless courage, even as when we loosed the bright diadem of Troy. Wouldest thou but stand by my side, thou flashing-eyed one, as eager as thou wast then, [390] I would fight even against three hundred men, with thee, mighty goddess, if with a ready heart thou wouldest give me aid.” Then the goddess, flashing-eyed Athena, answered him: “Yea verily, I will be with thee, and will not forget thee, when we are busied with this work; and methinks many a one [395] of the wooers that devour thy substance shall bespatter the vast earth with his blood and brains. But come, I will make thee unknown to all mortals. I will shrivel the fair skin on thy supple limbs, and destroy the flaxen hair from off thy head, and clothe thee in a ragged garment, [400] such that one would shudder to see a man clad therein. And I will dim thy two eyes that were before so beautiful, that thou mayest appear mean in the sight of all the wooers, and of thy wife, and of thy son, whom thou didst leave in thy halls. And for thyself, do thou go first of all [405] to the swineherd who keeps thy swine, and withal has a kindly heart towards thee, and loves thy son and constant Penelope. Thou wilt find him abiding by the swine, and they are feeding by the rock of Corax and the spring Arethusa, eating acorns to their heart’s content and [410] drinking the black water, things which cause the rich flesh of swine to wax fat. There do thou stay, and sitting by his side question him of all things, while I go to Sparta, the land of fair women, to summon thence Telemachus, thy dear son, Odysseus, who went to spacious Lacedaemon to the house of Menelaus, [415] to seek tidings of thee, if thou wast still anywhere alive.”

Homer. The Odyssey with an English Translation by A.T. Murray, PH.D. in two volumes. Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1919.

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book 23, card 181:

So she spoke, and made trial of her husband. But Odysseus, in a burst of anger, spoke to his true-hearted wife, and said: “Woman, truly this is a bitter word that thou hast spoken. Who has set my bed elsewhere? Hard would it be for one, [185] though never so skilled, unless a god himself should come and easily by his will set it in another place. But of men there is no mortal that lives, be he never so young and strong, who could easily pry it from its place, for a great token is wrought in the fashioned bed, and it was I that built it and none other. [190] A bush of long-leafed olive was growing within the court, strong and vigorous, and girth it was like a pillar. Round about this I built my chamber, till I had finished it, with close-set stones, and I roofed it over well, and added to it jointed doors, close-fitting. [195] Thereafter I cut away the leafy branches of the long-leafed olive, and, trimming the trunk from the root, I smoothed it around with the adze well and cunningly, and made it straight to the line, thus fashioning the bed-post; and I bored it all with the augur. Beginning with this I hewed out my bed, till I had finished it, [200] inlaying it with gold and silver and ivory, and I stretched on it a thong of ox-hide, bright with purple. Thus do I declare to thee this token; but I know not, woman, whether my bedstead is still fast in its place, or whether by now some man has cut from beneath the olive stump, and set the bedstead elsewhere.” [205] So he spoke, and her knees were loosened where she sat, and her heart melted, as she knew the sure tokens which Odysseus told her. Then with a burst of tears she ran straight toward him, and flung her arms about the neck of Odysseus, and kissed his head, and spoke, saying: “Be not vexed with me, Odysseus, for in all else [210] thou wast ever the wisest of men. It is the gods that gave us sorrow, the gods who begrudged that we two should remain with each other and enjoy our youth, and come to the threshold of old age. But be not now wroth with me for this, nor full of indignation, because at the first, when I saw thee, I did not thus give thee welcome. [215] For always the heart in my breast was full of dread, lest some man should come and beguile me with his words; for there are many that plan devices of evil. Nay, even Argive Helen, daughter of Zeus, would not have lain in love with a man of another folk, [220] had she known that the warlike sons of the Achaeans were to bring her home again to her dear native land. Yet verily in her case a god prompted her to work a shameful deed; nor until then did she lay up in her mind the thought of that folly, the grievous folly from which at the first sorrow came upon us too. [225] But now, since thou hast told the clear tokens of our bed, which no mortal beside has ever seen save thee and me alone and one single handmaid, the daughter of Actor, whom my father gave me or ever I came hither, even her who kept the doors of our strong bridal chamber, [230] lo, thou dost convince my heart, unbending as it is.”

Homer. The Odyssey with an English Translation by A.T. Murray, PH.D. in two volumes. Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1919.

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book 24, card 232:

Now when the much-enduring, goodly Odysseus saw him, worn with old age and laden with great grief at heart, he stood still beneath a tall pear tree, and shed tears. [235] Then he debated in mind and heart whether to kiss and embrace his father, and tell him all, how he had returned and come to his native land, or whether he should first question him, and prove him in each thing. And, as he pondered, this seemed to him the better course, [240] to prove him first with mocking words. So with this in mind the goodly Odysseus went straight toward him. He verily was holding his head down, digging about a plant, and his glorious son came up to him, and addressed him, saying: “Old man, no lack of skill hast thou to tend [245] a garden; nay, thy care is good, and there is naught whatsoever, either plant or fig tree, or vine, nay, or olive, or pear, or garden-plot in all the field that lacks care. But another thing will I tell thee, and do thou not lay up wrath thereat in thy heart: thou thyself enjoyest no good care, but [250] thou bearest woeful old age, and therewith art foul and unkempt, and clad in mean raiment. Surely it is not because of sloth on thy part that thy master cares not for thee, nor dost thou seem in any wise like a slave to look upon either in form or in stature; for thou art like a king, even like one who, when he has bathed and eaten, [255] should sleep soft; for this is the way of old men. But come, tell me this, and declare it truly. Whose slave art thou, and whose orchard dost thou tend? And tell me this also truly, that I may know full well, whether this is indeed Ithaca, to which we are now come, as [260] a man yonder told me, who met me but now on my way hither. In no wise over sound of wit was he, for he deigned not to tell me of each thing, nor to listen to my word, when I questioned him about a friend of mine, whether haply he still lives, or is now dead and in the house of Hades. [265] For I will tell thee, and do thou give heed and hearken. I once entertained in my dear native land a man that came to our house, and never did any man beside of strangers that dwell afar come to my house a more welcome guest. He declared that by lineage he came from Ithaca, and said [270] that his own father was Laertes, son of Arceisius. So I took him to the house and gave him entertainment with kindly welcome of the rich store that was within, and I gave him gifts of friendship, such as are meet. Of well-wrought gold [275] I gave him seven talents, and a mixing-bowl all of silver, embossed with flowers, and twelve cloaks of single fold, and as many coverlets, and as many fair mantles, and as many tunics besides, and furthermore women, skilled in goodly handiwork, four comely women, whom he himself was minded to choose.”

Homer. The Odyssey with an English Translation by A.T. Murray, PH.D. in two volumes. Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1919.

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Book Genesis

book Genesis, chapter 8:

God remembered Noah, all the animals, and all the cattle that were with him in the ark; and God made a wind to pass over the earth. The waters subsided. [2] The deep’s fountains and the sky’s windows were also stopped, and the rain from the sky was restrained. [3] The waters receded from off the earth continually. After the end of one hundred fifty days the waters decreased. [4] The ark rested in the seventh month, on the seventeenth day of the month, on Ararat‘s mountains. [5] The waters receded continually until the tenth month. In the tenth month, on the first day of the month, the tops of the mountains were seen. [6] It happened at the end of forty days, that Noah opened the window of the ark which he had made, [7] and he sent forth a raven. It went back and forth, until the waters were dried up from off the earth. [8] He sent forth a dove from him, to see if the waters were abated from off the surface of the ground, [9] but the dove found no place to rest her foot, and she returned to him into the ark; for the waters were on the surface of the whole earth. He put forth his hand, and took her, and brought her to him into the ark. [10] He stayed yet another seven days; and again he sent forth the dove out of the ark. [11] The dove came back to him at evening, and, behold, in her mouth was an olive leaf plucked off. So Noah knew that the waters were abated from off the earth. [12] He stayed yet another seven days, and sent forth the dove; and she didn’t return to him any more. [13] It happened in the six hundred first year, in the first month, the first day of the month, the waters were dried up from off the earth. Noah removed the covering of the ark, and looked. He saw that the surface of the ground was dried. [14] In the second month, on the twenty-seventh day of the month, the earth was dry. [15] God spoke to Noah, saying, [16] “Go forth from the ark, you, and your wife, and your sons, and your sons’ wives with you. [17] Bring forth with you every living thing that is with you of all flesh, including birds, cattle, and every creeping thing that creeps on the earth; that they may breed abundantly in the earth, and be fruitful, and multiply on the earth.” [18] Noah went forth, with his sons, his wife, and his sons’ wives with him. [19] Every animal, every creeping thing, and every bird, whatever moves on the earth, after their families, went forth out of the ark. [20] Noah built an altar to Yahweh, and took of every clean animal, and of every clean bird, and offered burnt offerings on the altar. [21] Yahweh smelled the sweet savor. Yahweh said in his heart, “I will not again curse the ground any more for man’s sake, because the imagination of man’s heart is evil from his youth; neither will I ever again strike everything living, as I have done. [22] While the earth remains, seed time and harvest, and cold and heat, and summer and winter, and day and night shall not cease.”

Rainbow Missions, Inc. World English Bible. Rainbow Missions, Inc.; revision of the American Standard Version of 1901. http://ebible.org/bible/web.

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Herodotus: hat Do Antique Anatolians Tell Us On: Olive, Olive Trees and Olive Oil

Levent Ağaoğlu

-

30/07/2021

0

Herodotus: hat Do Antique Anatolians Tell Us On: Olive, Olive Trees and Olive Oil

book 1, chapter 193: … does not even try to bear trees, fig, vine, or olive, but Demeter ‘s grain is so abundant there

book 2, chapter 92: … wasps; this produces many edible seeds as big as olive pits, which are eaten both fresh and dried. They

book 4, chapter 34: … (this tomb is at the foot of an olive-tree, on the left hand of the entrance of

book 5, chapter 82: … neither, but make them of the wood of the cultivated olive. So the men of Epidaurus asked the Athenians to permit them to cut down some olive trees, supposing the olives there to be the holiest. … was granted. When they set up images made of these olive trees, their land brought forth fruit, and they fulfilled

book 7, chapter 19: … vision: Xerxes thought that he was crowned with an olive bough, of which the shoots spread over the whole

book 8, chapter 26: … which they contended. They told him of the crown of olive that was given to the victor. Then Tigranes

book 8, chapter 55: … “ Earthborn ,” and in the shrine are an olive tree and a pool of salt water. The story … when they contended for the land. It happened that the olive tree was burnt by the barbarians with the rest

book 8, chapter 124: … high honor. They bestowed on Eurybiades a crown of olive as the reward of excellence and another such crown

193. There is little rain in Assyria. This nourishes the roots of the grain; but it is irrigation from the river that ripens the crop and brings the grain to fullness. In Egypt, the river itself rises and floods the fields; in Assyria, they are watered by hand and by swinging beams.¹ [2] For the whole land of Babylon, like Egypt, is cut across by canals. The greatest of these is navigable: it runs towards where the sun rises in winter, from the Euphrates to another river, the Tigris, on which stood the city of Ninus. This land is by far the most fertile in grain which we know. [3] It does not even try to bear trees, fig, vine, or olive, but Demeter’s grain is so abundant there that it yields for the most part two hundred fold, and even three hundred fold when the harvest is best. The blades of the wheat and barley there are easily four fingers broad; [4] and for millet and sesame, I will not say to what height they grow, though it is known to me; for I am well aware that even what I have said regarding grain is wholly disbelieved by those who have never visited Babylonia. They use no oil except what they make from sesame.² There are palm trees there growing all over the plain, most of them yielding fruit, from which food is made and wine and honey. [5] The Assyrians tend these like figs, and chiefly in this respect, that they tie the fruit of the palm called male by the Greeks to the date-bearing palm, so that the gall-fly may enter the dates and cause them to ripen, and that the fruit of the palm may not fall; for the male palms, like unripened figs, have gall-flies in their fruit.

1 That is, by the “shadoof,” a familiar object to travellers on the Nile; a lever with a bucket attached, revolving on a post.

2 Sesame-oil or “Benre-oil” is still in common use in the East.

Herodotus, with an English translation by A. D. Godley. Cambridge. Harvard University Press. 1920.

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92. All these are the customs of Egyptians who live above the marsh country. Those who inhabit the marshes have the same customs as the rest of Egyptians, even that each man has one wife just like Greeks. They have, besides, devised means to make their food less costly. [2] When the river is in flood and flows over the plains, many lilies, which the Egyptians call lotus, grow in the water. They gather these and dry them in the sun; then they crush the poppy-like center of the plant and bake loaves of it. [3] The root of this lotus is edible also, and of a sweetish taste; it is round, and the size of an apple. [4] Other lilies grow in the river, too, that are like roses; the fruit of these is found in a calyx springing from the root by a separate stalk, and is most like a comb made by wasps; this produces many edible seeds as big as olive pits, which are eaten both fresh and dried. [5] They also use the byblus which grows annually: it is gathered from the marshes, the top of it cut off and put to other uses, and the lower part, about twenty inches long, eaten or sold. Those who wish to use the byblus at its very best, roast it before eating in a red-hot oven. Some live on fish alone. They catch the fish, take out the intestines, then dry them in the sun and eat them dried.

34. I know that they do this. The Delian girls and boys cut their hair in honor of these Hyperborean maidens, who died at Delos; the girls before their marriage cut off a tress and lay it on the tomb, wound around a spindle [2] (this tomb is at the foot of an olive-tree, on the left hand of the entrance of the temple of Artemis); the Delian boys twine some of their hair around a green stalk, and lay it on the tomb likewise.

82. This was the beginning of the Aeginetans’ long-standing debt of enmity against the Athenians. The Epidaurians’ land bore no produce. For this reason they inquired at Delphi concerning this calamity, and the priestess bade them set up images of Damia and Auxesia,¹ saying that if they so did their luck would be better. The Epidaurians then asked in addition whether they should make the images of bronze or of stone, and the priestess bade them do neither, but make them of the wood of the cultivated olive. [2] So the men of Epidaurus asked the Athenians to permit them to cut down some olive trees, supposing the olives there to be the holiest. Indeed it is said that at that time there were no olives anywhere save at Athens. [3] The Athenians consented to give the trees, if the Epidaurians would pay yearly sacred dues to Athena, the city’s goddess, and to Erechtheus. The Epidaurians agreed to this condition, and their request was granted. When they set up images made of these olive trees, their land brought forth fruit, and they fulfilled their agreement with the Athenians.

1 The name Damia is probably connected with δᾶ (=γῆ), Earth; Auxesia clearly with αὐξάνω. They were goddesses of increase and fertility.

Herodotus, with an English translation by A. D. Godley. Cambridge. Harvard University Press. 1920.

19. Xerxes was now intent on the expedition and then saw a third vision in his sleep, which the Magi interpreted to refer to the whole earth and to signify that all men should be his slaves. This was the vision: Xerxes thought that he was crowned with an olive bough, of which the shoots spread over the whole earth, and then the crown vanished from off his head where it was set. [3] The Magi interpreted it in this way, and immediately every single man of the Persians who had been assembled rode away to his own province and there used all zeal to fulfill the kings command, each desiring to receive the promised gifts. Thus it was that Xerxes mustered his army, searching out every part of the continent.

26. There had come to them a few deserters, men of Arcadia, lacking a livelihood and desirous to find some service. Bringing these men into the king’s presence, the Persians inquired of them what the Greeks were doing, there being one who put this question in the name of all. [2] When the Arcadians told them that the Greeks were holding the Olympic festival and viewing sports and horseraces, the Persian asked what was the prize offered, for which they contended. They told him of the crown of olive that was given to the victor. Then Tigranes son of Artabanus uttered a most noble saying (but the king deemed him a coward for it); [3] when he heard that the prize was not money but a crown, he could not hold his peace, but cried, “Good heavens, Mardonius, what kind of men are these that you have pitted us against? It is not for money they contend but for glory of achievement!” Such was Tigranes’ saying.

Herodotus, with an English translation by A. D. Godley. Cambridge. Harvard University Press. 1920.

55. I will tell why I have mentioned this. In that acropolis is a shrine of Erechtheus, called the “Earthborn,” and in the shrine are an olive tree and a pool of salt water. The story among the Athenians is that they were set there by Poseidon and Athena as tokens when they contended for the land. It happened that the olive tree was burnt by the barbarians with the rest of the sacred precinct, but on the day after its burning, when the Athenians ordered by the king to sacrifice went up to the sacred precinct, they saw a shoot of about a cubit’s length sprung from the stump, and they reported this.

Herodotus, with an English translation by A. D. Godley. Cambridge. Harvard University Press. 1920.

124. The Greeks were too jealous to assign the prize and sailed away each to his own place, leaving the matter undecided; nevertheless, Themistocles was lauded, and throughout all of Hellas was deemed the wisest man by far of the Greeks. [2] However, because he had not received from those that fought at Salamis the honor due to his preeminence, he immediately afterwards went to Lacedaemon in order that he might receive honor there. The Lacedaemonians welcomed him and paid him high honor. They bestowed on Eurybiades a crown of olive as the reward of excellence and another such crown on Themistocles for his wisdom and cleverness. They also gave him the finest chariot in Sparta, [3] and with many words of praise, they sent him home with the three hundred picked men of Sparta who are called Knights to escort him as far as the borders of Tegea. Themistocles was the only man of whom we know to whom the Spartans gave this escort.

Herodotus, with an English translation by A. D. Godley. Cambridge. Harvard University Press. 1920.

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29/07/2021

0

LEATHER Expressions in Illiada and Odissea

Tragedy

Yet another ancient reference for leather is the famous Greek Theatre where, especially in the major tragedy plays, the actors carried or wore masks, and often clothing, made from goat skins. The word tragedy itself derived from the Greek tragoidia, tragos = goat and ode = song and indicates that cloth and masks were using goat skins, raw, but cleaned and also used hair-on. For garments it would have been softened but for masks the skin would have dried on a model, for the face or the whole head, shaved in those parts where the skin should be visible, but keeping the hair for the head and beard. The different goat skins allowed white hair for the philosopher, for instance, or black, wild hair for villain. Even today, many Venetian masks are still made using leather.

Actor’s Mask

Iliad, the Odyssey

Expressions in Illiada and Odissea indicate in detail the fields in which Anatolians have used leather. It is possible to read in this valuable book the stories of leather used in such fields as clothing products, household goods, vessels, war tools, hunting devices, tents, horse harnesses, agricultural items, transport supplies, musical instruments, sports games, punitive vehicles, parchment.

A wild ox’s hide was spread beneath
And a beautiful kilim beneath the head (the Iliad)
So he said and prepared a bed for him
Spreading the sheep and goat hide next to the fire
Odyssey laid down on the bed, and the shepherd threw the wooden cloth on him. (the Odyssey)

In Odyssey and the Iliad of Homer, the outfits of the characters have been described in detail from which we understand hides of various animals were used as clothes in the antique period.

Shoe production depicted on a Greek vase

İlyada Destanındaki Dericilik Terimleri

bullock’s hide

goat hide

hides

Ida

Leather

mountains of Ida,

ox’s hide

oxhide

ox-hide

ox-hide shields

boğa derisi

deri

deri kalkan

Derici

kara deri

keçi

koyun

koyun derisi

öküz

öküz derisi

öküz derisi kalkan

pars derisi

sansar derisi

sığır derisi

Sığır derisinden kalkan

Sığır

tosun derisi

Tragedy

Yet another ancient reference for leather is the famous Greek Theatre where, especially in the major tragedy plays, the actors carried or wore masks, and often clothing, made from goat skins. The word tragedy itself derived from the Greek tragoidia, tragos = goat and ode = song and indicates that cloth and masks were using goat skins, raw, but cleaned and also used hair-on. For garments it would have been softened but for masks the skin would have dried on a model, for the face or the whole head, shaved in those parts where the skin should be visible, but keeping the hair for the head and beard. The different goat skins allowed white hair for the philosopher, for instance, or black, wild hair for villain. Even today, many Venetian masks are still made using leather.

Actor’s Mask

Iliad, the Odyssey

Expressions in Illiada and Odissea indicate in detail the fields in which Anatolians have used leather. It is possible to read in this valuable book the stories of leather used in such fields as clothing products, household goods, vessels, war tools, hunting devices, tents, horse harnesses, agricultural items, transport supplies, musical instruments, sports games, punitive vehicles, parchment.

A wild ox’s hide was spread beneath

And a beautiful kilim beneath the head (the Iliad)

So he said and prepared a bed for him

Spreading the sheep and goat hide next to the fire

Odyssey laid down on the bed, and the shepherd threw the wooden cloth on him. (the Odyssey)

In Odyssey and the Iliad of Homer, the outfits of the characters have been described in detail from which we understand hides of various animals were used as clothes in the antique period.

Shoe production depicted on a Greek vase

Homer, The Iliad, Scroll 7, line 2. İDA LEATHER

As they were speaking, Nestor horseman of Gerene shook the helmet, and from it there fell the very lot which they wanted – the lot of Ajax. The herald bore it about and showed it to all the chieftains of the Achaeans, going from left to right; but they none of them owned it. When, however, in due course he reached the man who had written upon it and had put it into the helmet, brave Ajax held out his hand, and the herald gave him the lot. When Ajax saw his mark [sêma] he knew it and was glad; he threw it to the ground and said, “My friends, the lot is mine, and I rejoice, for I shall vanquish Hektor. I will put on my armor;

meanwhile, pray to King Zeus in silence among yourselves that the Trojans may not hear you – or aloud if you will, for we fear no man. None shall overcome me, neither by force nor cunning, for I was born and bred inSalamis, and can hold my own in all things.”

With this they fell praying to King Zeus the son of Kronos, and thus would one of them say as he looked into the vault of heaven, “Father Zeus, you who rule from Ida, most glorious in power, grant victory to Ajax, and let him win great glory: but if you wish well to Hektor also and would protect him, grant to each of them equal fame and prowess. Thus they prayed, and Ajax armed himself in his suit of gleaming bronze. When he was in full array he sprang forward as monstrous Ares when he takes part among men whom Zeus has set fighting with one another – even so did huge Ajax, bulwark of the Achaeans, spring forward with a grim smile on his face as he brandished his long spear and strode onward. The Argives were elated as they beheld him, but the Trojans trembled in every limb, and the heart even of Hektor beat quickly, but he could not now retreat and withdraw into the ranks behind him, for he had been the challenger. Ajax came up bearing his shield in front of him like a wall – a shield of bronze with seven folds of oxhide – the work of Tychios, who lived in Hyle and was by far the best worker in leather. He had made it with the hides of seven full-fed bulls, and over these he had set an eighth layer of bronze. Holding this shield before him, Ajax son of Telamon came close up to Hektor, and menaced him saying, “Hektor, you shall now learn, man to man, what kind of champions the Danaans have among them even besides lion-hearted Achilles cleaver of the ranks of men. He now abides at the ships in anger with Agamemnon shepherd of his people, but there are many of us who are well able to face you; therefore begin the fight.”

And Hektor answered, “Noble Ajax, son of Telamon, leader of the host, treat me not as though I were some puny boy or woman that cannot fight.

I have been long used to the blood and butcheries of battle. I am quick to turn my leathern shield either to right or left, for this I deem the main thing in battle. I can charge among the chariots and horsemen, and in hand to hand fighting can delight the heart of Ares; howbeit I would not take such a man as you are off his guard – but I will smite you openly if I can.”

He poised his spear as he spoke, and hurled it from him. It struck the sevenfold shield in its outermost layer – the eighth, which was of bronze – and went through six of the layers but in the seventh hide it stayed. Then Ajax threw in his turn, and struck the round shield of the son of Priam. The terrible spear went through his gleaming shield, and pressed onward through his cuirass of cunning workmanship; it pierced the shirt against his side, but he swerved and thus saved his life. They then each of them drew out the spear from his shield, and fell on one another like savage lions or wild boars of great strength and endurance: the son of Priam struck the middle of Ajax’s shield, but the bronze did not break, and the point of his dart was turned. Ajax then sprang forward and pierced the shield of Hektor; the spear went through it and staggered him as he was springing forward to attack; it gashed his neck and the blood came pouring from the wound, but even so Hektor did not cease fighting; he gave ground, and with his brawny hand seized a stone, rugged and huge, that was lying upon the plain; with this he struck the shield of Ajax on the boss that was in its middle, so that the bronze rang again. But Ajax in turn caught up a far larger stone, swung it aloft, and hurled it with prodigious force. This millstone of a rock broke Hektor’s shield inwards and threw him down on his back with the shield crushing him under it,

but Apollo raised him at once. Thereon they would have hacked at one another in close combat with their swords, had not heralds, messengers of gods and men, come forward, one from the Trojans and the other from the Achaeans – Talthybios and Idaios both of them honorable men; these parted them with their staves, and the good herald Idaios said, “My sons, fight no longer, you are both of you valiant, and both are dear to Zeus; we know this; but night is now falling, and the behests of night may not be well gainsaid.”

Ajax son of Telamon answered, “Idaios, bid Hektor say so, for it was he that challenged our princes. Let him speak first and I will accept his saying.”

http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0217:book=7:card=2&highlight=ida2Cleather

Homer, The Iliad, Scroll 12, line 1 İDA HİDE (leather ile esanlamli

He spoke, but moved not the mind of Zeus, whose counsel it then was to give glory to Hektor. Meanwhile the rest of the Trojans were fighting about the other gates; I, however, am no god to be able to tell about all these things, for the battle raged everywhere about the stone wall as it were a fiery furnace. The Argives, discomfited though they were, were forced to defend their ships, and all the gods who were defending the Achaeans were vexed in spirit; but the Lapiths kept on fighting with might and main.

Thereon Polypoites, mighty son of Peirithoos, hit Damasos with a spear upon his cheek-pierced helmet. The helmet did not protect him, for the point of the spear went through it, and broke the bone, so that the brain inside was scattered about, and he died fighting. He then slew Pylon and Ormenus. Leonteus, of the race of Ares, killed Hippomakhos the son of Antimakhos by striking him with his spear upon the belt. He then drew his sword and sprang first upon Antiphates whom he killed in combat, and who fell face upwards on the earth. After him he killed Menon, Iamenos, and Orestes, and laid them low one after the other.

While they were busy stripping the armor from these heroes, the youths who were led on by Polydamas and Hektor (and these were the greater part and the most valiant of those that were trying to break through the wall and fire the ships) were still standing by the trench, uncertain what they should do; for they had seen a sign from heaven when they had essayed to cross it – a soaring eagle that flew skirting the left wing of their host, with a monstrous blood-red snake in its talons still alive and struggling to escape. The snake was still bent on revenge, wriggling and twisting itself backwards till it struck the bird that held it, on the neck and breast; whereon the bird being in pain, let it fall, dropping it into the middle of the host, and then flew down the wind with a sharp cry. The Trojans were struck with terror when they saw the snake, portent of aegis-bearing Zeus, writhing in the midst of them, and Polydamas went up to Hektor and said, “Hektor, at our councils of war you are ever given to rebuke me, even when I speak wisely, as though it were not well, indeed, that one of the people of the local district [dêmos] should cross your will either in the field or at the council board; you would have them support you always: nevertheless I will say what I think will be best; let us not now go on to fight the Danaans at their ships, for I know what will happen if this soaring eagle which skirted the left wing of our with a monstrous blood-red snake in its talons (the snake being still alive) was really sent as an omen to the Trojans on their essaying to cross the trench. The eagle let go her hold; she did not succeed in taking it home to her little ones, and so will it be – with ourselves;

even though by a mighty effort we break through the gates and wall of the Achaeans, and they give way before us, still we shall not return in good order [kosmos] by the way we came, but shall leave many a man behind us whom the Achaeans will do to death in defense of their ships. Thus would any seer who was expert in these matters, and was trusted by the people, read the portent.”

Hektor looked fiercely at him and said, “Polydamas, I like not of your reading. You can find a better saying than this if you will. If, however, you have spoken in good earnest, then indeed has heaven robbed you of your reason. You would have me pay no heed to the counsels of Zeus, nor to the promises he made me – and he bowed his head in confirmation; you bid me be ruled rather by the flight of wild-fowl. What care I whether they flee towards dawn or dark, and whether they be on my right hand or on my left? Let us put our trust rather in the counsel of great Zeus, king of mortals and immortals. There is one omen, and one only – that a man should fight for his country. Why are you so fearful? Though we be all of us slain at the ships of the Argives you are not likely to be killed yourself, for you are not steadfast nor courageous. If you will. not fight, or would talk others over from doing so, you shall fall forthwith before my spear.”

With these words he led the way, and the others followed after with a cry that rent the air. Then Zeus the lord of thunder sent the blast of a mighty wind from the mountains of Ida, that bore the dust down towards the ships; he thus lulled the thinking [noos] of the Achaeans into security, and gave victory to Hektor and to the Trojans, who, trusting to their own might and to the signs he had shown them, essayed to break through the great wall of the Achaeans. They tore down the breastworks from the walls, and overthrew the battlements; they upheaved the buttresses, which the Achaeans had set in front of the wall in order to support it; when they had pulled these down they made sure of breaking through the wall, but the Danaans still showed no sign of giving ground; they still fenced the battlements with their shields of ox–hide, and hurled their missiles down upon the foe as soon as any came below the wall.

The two Ajaxes went about everywhere on the walls cheering on the Achaeans, giving fair words to some while they spoke sharply to any one whom they saw to be remiss. “My friends,” they cried, “Argives one and all – good bad and indifferent, for there was never fight yet, in which all were of equal prowess – there is now work enough, as you very well know, for all of you. See that you none of you turn in flight towards the ships, daunted by the shouting of the foe, but press forward and keep one another in heart, if it may so be that Olympian Zeus the lord of lightning will grant us to repel our foes, and drive them back towards the city.”

Thus did the two go about shouting and cheering the Achaeans on. As the flakes that fall thick upon a winter’s day, when Zeus is minded to snow and to display these his arrows to humankind – he lulls the wind to rest, and snows hour after hour till he has buried the tops of the high mountains, the headlands that jut into the sea, the grassy plains, and the tilled fields of men; the snow lies deep upon the forelands, and havens of the gray sea, but the waves as they come rolling in stay it that it can come no further, though all else is wrapped as with a mantle so heavy are the heavens with snow – even thus thickly did the stones fall on one side and on the other, some thrown at the Trojans, and some by the Trojans at the Achaeans; and the whole wall was in an uproar.

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Homer, The Iliad, Scroll 16, line 5 İDA HİDE

As he spoke the Trojans were plunged in extreme and ungovernable grief [penthos]; for Sarpedon, alien though he was, had been one of the main stays of their city, both as having many people with him, and himself the foremost among them all. Led by Hektor, who was infuriated by the fall of Sarpedon, they made instantly for the Danaans with all their might, while the undaunted spirit of Patroklos son of Menoitios cheered on the Achaeans. First he spoke to the two Ajaxes, men who needed no bidding. “Ajaxes,” said he, “may it now please you to show yourselves the men you have always been, or even better- Sarpedon is fallen – he who was first to overleap the wall of the Achaeans; let us take the body and outrage it; let us strip the armor from his shoulders, and kill his comrades if they try to rescue his body.”

He spoke to men who of themselves were full eager; both sides, therefore, the Trojans and Lycians on the one hand, and the Myrmidons and Achaeans on the other, strengthened their battalions, and fought desperately about the body of Sarpedon, shouting fiercely the while. Mighty was the din of their armor as they came together, and Zeus shed a thick darkness over the fight, to increase the ordeal [ponos] of the battle over the body of his son.

At first the Trojans made some headway against the Achaeans, for one of the best men among the Myrmidons was killed, Epeigeus, son of noble Agakles who had erewhile been king in the good city of Boudeion; but presently, having killed a valiant kinsman of his own, he took refuge with Peleus and Thetis, who sent him to Ilion the land of noble steeds to fight the Trojans under Achilles. Hektor now struck him on the head with a stone just as he had caught hold of the body,

and his brains inside his helmet were all battered in, so that he fell face foremost upon the body of Sarpedon, and there died. Patroklos was enraged with grief [akhos] over by the death of his comrade, and sped through the front ranks as swiftly as a hawk that swoops down on a flock of daws or starlings. Even so swiftly, O noble horseman Patroklos, did you make straight for the Lycians and Trojans to avenge your comrade. Forthwith he struck Sthenelaos the son of Ithaimenes on the neck with a stone, and broke the tendons that join it to the head and spine. On this Hektor and the front rank of his men gave ground. As far as a man can throw a javelin in competition [athlos] for some prize, or even in battle – so far did the Trojans now retreat before the Achaeans. Glaukos, leader of the Lycians, was the first to rally them, by killing Bathykles son of Khalkon who lived in Hellas and was supreme in wealth [olbos] among the Myrmidons. Glaukos turned round suddenly, just as Bathykles who was pursuing him was about to lay hold of him, and drove his spear right into the middle of his chest, whereon he fell heavily to the ground, and the fall of so good a man filled the Achaeans with dismay [akhos], while the Trojans were exultant, and came up in a body round the corpse. Nevertheless the Achaeans, mindful of their prowess, bore straight down upon them.

Meriones then killed a helmed warrior of the Trojans, Laogonos son of Onetor, who was priest of Zeus of Mount Ida, and was honored in the district [dêmos] as though he were a god. Meriones struck him under the jaw and ear, so that life went out of him and the darkness of death laid hold upon him. Aeneas then aimed a spear at Meriones, hoping to hit him under the shield as he was advancing, but Meriones saw it coming and stooped forward to avoid it, whereon the spear flew past him and the point stuck in the ground, while the butt-end went on quivering till Ares robbed it of its force. The spear, therefore, sped from Aeneas’ hand in vain and fell quivering to the ground. Aeneas was angry and said, “Meriones, you are a good dancer, but if I had hit you my spear would soon have made an end of you.”

And Meriones answered, “Aeneas, for all your bravery, you will not be able to make an end of every one who comes against you. You are only a mortal like myself, and if I were to hit you in the middle of your shield with my spear, however strong and self-confident you may be, I should soon vanquish you, and you would yield your life-breath [psukhê] to Hades of the noble steeds.”

On this the son of Menoitios rebuked him and said, “Meriones, hero though you be, you should not speak thus; taunting speeches, my good friend, will not make the Trojans draw away from the dead body; some of them must go under ground first; the outcome [telos] of battle is in the force of hands, while the outcome of deliberation is words; fight, therefore, and say nothing.”

He led the way as he spoke and the hero went forward with him. As the sound of woodcutters in some forest glade upon the mountains- and the thud of their axes is heard afar – even such a din now rose from earth-clash of bronze armor and of good ox–hide shields, as men smote each other with their swords and spears pointed at both ends. A man had need of good eyesight now to know Sarpedon, so covered was he from head to foot with spears and blood and dust. Men swarmed about the body, as flies that buzz round the full milk-pails in the season [hôra] of spring when they are brimming with milk – even so did they gather round Sarpedon; nor did Zeus turn his keen eyes away for one moment from the fight, but kept looking at it all the time, for he was settling how best to kill Patroklos, and considering whether Hektor should be allowed to end him now in the fight round the body of Sarpedon, and strip him of his armor, or whether he should let him give yet further trouble [ponos] to the Trojans. In the end, he deemed it best that the brave squire [therapôn] of Achilles son of Peleus should drive Hektor and the Trojans back towards the city and take the lives of many. First, therefore, he made Hektor turn fainthearted, whereon he mounted his chariot and fled, bidding the other Trojans flee also,

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Homer, The Iliad, Scroll 22, line 1

alcon with a shrill scream follows close after, resolved to have her – even so did Achilles make straight for Hektor with all his might, while Hektor fled under the Trojan wall as fast as his limbs could take him.

On they flew along the wagon-road that ran hard by under the wall, past the lookout station, and past the weather-beaten wild fig-tree, till they came to two fair springs which feed the river Skamandros. One of these two springs is warm, and steam rises from it as smoke from a burning fire, but the other even in summer is as cold as hail or snow, or the ice that forms on water. Here, hard by the springs, are the goodly washing-troughs of stone, where in the time of peace before the coming of the Achaeans the wives and fair daughters of the Trojans used to wash their clothes. Past these did they flee, the one in front and the other giving chase behind him: good was the man that fled,

but better far was he that followed after, and swiftly indeed did they run, for the prize was no mere beast for sacrifice or bullock’s hide, as it might be for a common foot-race, but they ran for the life [psukhê] of Hektor. As horses in a chariot race speed round the turning-posts when they are running for some great prize [athlon] – a tripod or woman – at the games in honor of some dead hero, so did these two run full speed three times round the city of Priam. All the gods watched them, and the sire of gods and men was the first to speak.

“Alas,” said he, “my eyes behold a man who is dear to me being pursued round the walls of Troy; my heart is full of pity for Hektor, who has burned the thigh-bones of many a heifer in my honor, at one while on the of many-valleyed Ida, and again on the citadel of Troy; and now I see noble Achilles in full pursuit of him round the city of Priam. What say you? Consider among yourselves and decide whether we shall now save him or let him fall, valiant though he be, before Achilles, son of Peleus.”

Then Athena said, “Father, wielder of the lightning, lord of cloud and storm, what mean you? Would you pluck this mortal whose doom has long been decreed out of the jaws of death? Do as you will, but we others shall not be of a mind with you.” And Zeus answered, “My child, Trito-born, take heart. I did not speak in full earnest, and I will let you have your way. Do as your thinking [noos] tells you, without letting up, without hindrance.”

Thus did he urge Athena who was already eager, and down she darted from the topmost summits of Olympus.

Achilles was still in full pursuit of Hektor, as a hound chasing a fawn which he has started from its covert on the mountains, and hunts through glade and thicket. The fawn may try to elude him by crouching under cover of a bush, but he will scent her out and follow her up until he gets her – even so there was no escape for Hektor from the fleet son of Peleus. Whenever he made a set to get near the Dardanian gates and under the walls, that his people might help him by showering down weapons from above, Achilles would gain on him and head him back towards the plain, keeping himself always on the city side. As a man in a dream who fails to lay hands upon another whom he is pursuing – the one cannot escape nor the other overtake – even so neither could Achilles come up with Hektor, nor Hektor break away from Achilles; nevertheless he might even yet have escaped death had not the time come when Apollo, who thus far had sustained his strength and nerved his running, was now no longer to stay by him. Achilles made signs to the Achaean host, and shook his head to show that no man was to aim a dart at Hektor, lest another might win the glory of having hit him and he might himself come in second. Then, at last, as they were nearing the fountains for the fourth time, the father of all balanced his golden scales and placed a doom in each of them, one for Achilles and the other for Hektor. As he held the scales by the middle, the doom of Hektor fell down deep into the house of Hades – and then Phoebus Apollo left him. Thereon Athena went close up to the son of Peleus and said, “Noble Achilles, favored of heaven, I think in my mind [noos] we two shall surely take back to the ships a triumph for the Achaeans by slaying Hektor, for all his lust of battle. Do what Apollo may as he lies groveling before his father, aegis-bearing Zeus, Hektor cannot escape us longer. Stay here and take breath, while I go up to him and persuade him to make a stand and fight you.”

Thus spoke Athena. Achilles obeyed her gladly, and stood still, leaning on his bronze-pointed ashen spear, while Athena left him and went after Hektor in the form and with the voice of Deiphobos. She came close up to him and said, “Dear brother, I see you are hard pressed by Achilles who is chasing you at full speed round the city of Priam, let us await his onset and stand on our defense.”

http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0217:book=22:card=1&highlight=hide2Cida

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ANTIQUE ANATOLIANS AND LEATHER

Levent Ağaoğlu

-

29/07/2021

0

Diogenes
Epictetus
Hippocrates
Homeros
Strabo
Xenophon

Tragedy

Yet another ancient reference for leather is the famous Greek Theatre where, especially in the major tragedy plays, the actors carried or wore masks, and often clothing, made from goat skins. The word tragedy itself derived from the Greek tragoidia, tragos = goat and ode = song and indicates that cloth and masks were using goat skins, raw, but cleaned and also used hair-on. For garments it would have been softened but for masks the skin would have dried on a model, for the face or the whole head, shaved in those parts where the skin should be visible, but keeping the hair for the head and beard. The different goat skins allowed white hair for the philosopher, for instance, or black, wild hair for villain. Even today, many Venetian masks are still made using leather.

Actor’s Mask

Iliad, the Odyssey

Expressions in Illiada and Odissea indicate in detail the fields in which Anatolians have used leather. It is possible to read in this valuable book the stories of leather used in such fields as clothing products, household goods, vessels, war tools, hunting devices, tents, horse harnesses, agricultural items, transport supplies, musical instruments, sports games, punitive vehicles, parchment.

A wild ox’s hide was spread beneath
And a beautiful kilim beneath the head (the Iliad)
So he said and prepared a bed for him
Spreading the sheep and goat hide next to the fire
Odyssey laid down on the bed, and the shepherd threw the wooden cloth on him. (the Odyssey)

In Odyssey and the Iliad of Homer, the outfits of the characters have been described in detail from which we understand hides of various animals were used as clothes in the antique period.

Shoe production depicted on a Greek vase

Ilyada, Homeros

book 7, card 2: Hom. Il. 7.2

And Hektor answered, “Noble Ajax, son of Telamon, leader of the host, treat me not as though I were some puny boy or woman that cannot fight.

I have been long used to the blood and butcheries of battle. I am quick to turn my leather shield either to right or left, for this I deem the main thing in battle. I can charge among the chariots and horsemen, and in hand to hand fighting can delight the heart of Ares; howbeit I would not take such a man as you are off his guard – but I will smite you openly if I can.”

He poised his spear as he spoke, and hurled it from him. It struck the sevenfold shield in its outermost layer – the eighth, which was of bronze – and went through six of the layers but in the seventh hide it stayed. Then Ajax threw in his turn, and struck the round shield of the son of Priam. The terrible spear went through his gleaming shield, and pressed onward through his cuirass of cunning workmanship; it pierced the shirt against his side, but he swerved and thus saved his life. They then each of them drew out the spear from his shield, and fell on one another like savage lions or wild boars of great strength and endurance: the son of Priam struck the middle of Ajax’s shield, but the bronze did not break, and the point of his dart was turned. Ajax then sprang forward and pierced the shield of Hektor; the spear went through it and staggered him as he was springing forward to attack; it gashed his neck and the blood came pouring from the wound, but even so Hektor did not cease fighting; he gave ground, and with his brawny hand seized a stone, rugged and huge, that was lying upon the plain; with this he struck the shield of Ajax on the boss that was in its middle, so that the bronze rang again. But Ajax in turn caught up a far larger stone, swung it aloft, and hurled it with prodigious force. This millstone of a rock broke Hektor’s shield inwards and threw him down on his back with the shield crushing him under it,

book 10, card 2: Hom. Il. 10.2

“Son of Tydeus,” replied Odysseus, “say neither good nor ill about me, for you are among Argives who know me well. Let us be going, for the night wanes and dawn is at hand. The stars have gone forward, two-thirds of the night are already spent, and the third is alone left us.”

They then put on their armor. Brave Thrasymedes provided the son of Tydeus with a sword and a shield (for he had left his own at his ship) and on his head he set a helmet of bull’s hide without either peak or crest; it is called a skull-cap and is a common headgear. Meriones found a bow and quiver for Odysseus, and on his head he set a leather helmet that was lined with a strong plaiting of leather thongs, while on the outside it was thickly studded with boar’s teeth, well and skillfully set into it; next the head there was an inner lining of felt. This helmet had been stolen by Autolykos out of Eleon when he broke into the house of Amyntor son of Ormenus. He gave it to Amphidamas of Cythera to take to Scandea, and Amphidamas gave it as a guest-gift to Molos, who gave it to his son Meriones; and now it was set upon the head of Odysseus.

book 12, card 1:

Then Zeus the lord of thunder sent the blast of a mighty wind from the mountains of Ida, that bore the dust down towards the ships; he thus lulled the thinking [noos] of the Achaeans into security, and gave victory to Hektor and to the Trojans, who, trusting to their own might and to the signs he had shown them, essayed to break through the great wall of the Achaeans. They tore down the breastworks from the walls, and overthrew the battlements; they upheaved the buttresses, which the Achaeans had set in front of the wall in order to support it; when they had pulled these down they made sure of breaking through the wall, but the Danaans still showed no sign of giving ground; they still fenced the battlements with their shields of ox-hide, and hurled their missiles down upon the foe as soon as any came below the wall.

book 13, card 1:

thereon he shouted to the Trojans, “Trojans, Lycians, and Dardanians, fighters in close combat, stand firm: the Achaeans have set themselves as a wall against me, but they will not check me for long; they will give ground before me if the mightiest of the gods, the thundering spouse of Hera, has indeed inspired my onset.”

With these words he put heart and soul into them all. Deiphobos son of Priam went about among them intent on deeds of daring with his round shield before him, under cover of which he strode quickly forward. Meriones took aim at him with a spear, nor did he fail to hit the broad orb of ox-hide; but he was far from piercing it for the spear broke in two pieces long ere he could do so; moreover Deiphobos had seen it coming and had held his shield well away from him. Meriones drew back under cover of his comrades, angry alike at having failed to vanquish Deiphobos, and having broken his spear. He turned therefore towards the ships and tents to fetch a spear which he had left behind in his tent.

book 16, card 3:

Meanwhile great Ajax kept on trying to drive a spear into Hektor, but Hektor was so skillful that he held his broad shoulders well under cover of his ox-hide shield, ever on the look-out for the whizzing of the arrows and the heavy thud of the spears. He well knew that the fortunes of the day had changed, but still stood his ground and tried to protect his comrades.

book 16, card 5:,

On this the son of Menoitios rebuked him and said, “Meriones, hero though you be, you should not speak thus; taunting speeches, my good friend, will not make the Trojans draw away from the dead body; some of them must go under ground first; the outcome [telos] of battle is in the force of hands, while the outcome of deliberation is words; fight, therefore, and say nothing.”

He led the way as he spoke and the hero went forward with him. As the sound of woodcutters in some forest glade upon the mountains- and the thud of their axes is heard afar – even such a din now rose from earth-clash of bronze armor and of good ox-hide shields, as men smote each other with their swords and spears pointed at both ends.

book 17, card 3:

Thus through the livelong day did they wage fierce war, and the sweat of their toil rained ever on their legs under them, and on their hands and eyes, as they fought over the squire [therapôn] of the fleet son of Peleus. It was as when a man gives a great ox-hide all drenched in fat to his men, and bids them stretch it; whereon they stand round it in a ring and tug till the moisture leaves it, and the fat soaks in for the many that pull at it, and it is well stretched –

even so did the two sides tug the dead body hither and thither within the compass of but a little space – the Trojans steadfastly set on dragging it into Ilion, while the Achaeans were no less so on taking it to their ships; and fierce was the fight between them. Not Ares himself the lord of hosts, nor yet Athena, even in their fullest fury could make light of such a battle.

book 17, card 4:

The valiant son of Anchises was of the same mind, and the pair went right on, with their shoulders covered under shields of tough dry ox-hide, overlaid with much bronze. Chromios and Aretos went also with them, and their hearts beat high with hope that they might kill the men and capture the horses – fools that they were, for they were not to return scatheless from their meeting with Automedon, who prayed to father Zeus and was forthwith filled with courage and strength abounding.

book 18, card 5:

Two terrible lions had fastened on a bellowing bull that was with the foremost cows, and bellow as he might they haled him, while the dogs and men gave chase: the lions tore through the bull‘s thick hide and were gorging on his blood and bowels, but the herdsmen were afraid to do anything, and only hounded on their dogs; the dogs dared not fasten on the lions but stood by barking and keeping out of harm’s way.

The god wrought also a pasture in a fair mountain dell, and large flock of sheep, with a homestead and huts, and sheltered sheepfolds.

book 22, card 1:

Here, hard by the springs, are the goodly washing-troughs of stone, where in the time of peace before the coming of the Achaeans the wives and fair daughters of the Trojans used to wash their clothes. Past these did they flee, the one in front and the other giving chase behind him: good was the man that fled,

but better far was he that followed after, and swiftly indeed did they run, for the prize was no mere beast for sacrifice or bullock’s hide, as it might be for a common foot-race, but they ran for the life [psukhê] of Hektor. As horses in a chariot race speed round the turning-posts when they are running for some great prize [athlon] – a tripod or woman – at the games in honor of some dead hero, so did these two run full speed three times round the city of Priam. All the gods watched them, and the sire of gods and men was the first to speak.

book 22, card 3:

Now, therefore, Achaean youths, let us raise the song of victory and go back to the ships taking this man along with us; for we have achieved a mighty triumph and have slain noble Hektor to whom the Trojans prayed throughout their city as though he were a god.”

On this he treated the body of Hektor with contumely: he pierced the sinews at the back of both his feet from heel to ankle and passed thongs of ox-hide through the slits he had made: thus he made the body fast to his chariot, letting the head trail upon the ground. Then when he had put the goodly armor on the chariot and had himself mounted, he lashed his horses on and they flew forward nothing loath. The dust rose from Hektor as he was being dragged along, his dark hair flew all abroad, and his head once so comely was laid low on earth, for Zeus had now delivered him into the hands of his foes to do him outrage in his own land.

book 23, card 6:

They all held their peace, and no man rose save Euryalos son of Mekisteus, who was son of Talaos. Mekisteus went once to Thebes after the fall of Oedipus, to attend his funeral, and he beat all the people of Cadmus. The son of Tydeus was Euryalos’ second, cheering him on and hoping heartily that he would win. First he put a waistband round him and then he gave him some well-cut thongs of ox-hide; the two men being now girt went into the middle of the ring [agôn], and immediately fell to; heavily indeed did they punish one another and lay about them with their brawny fists. One could hear the horrid crashing of their jaws, and they sweated from every pore of their skin. Presently Epeios came on and gave Euryalos a blow on the jaw as he was looking round; Euryalos could not keep his legs; they gave way under him in a moment and he sprang up with a bound, as a fish leaps into the air near some shore that is all bestrewn with sea-wrack, when Boreas furs the top of the waves, and then falls back into deep water. But noble Epeios caught hold of him and raised him up; his comrades also came round him and led him from the ring [agôn], unsteady in his gait, his head hanging on one side, and spitting great clots of gore. They set him down in a swoon and then went to fetch the double cup.

book 7, card 2:

The Argives were elated as they beheld him, but the Trojans trembled in every limb, and the heart even of Hektor beat quickly, but he could not now retreat and withdraw into the ranks behind him, for he had been the challenger. Ajax came up bearing his shield in front of him like a wall – a shield of bronze with seven folds of oxhide – the work of Tychios, who lived in Hyle and was by far the best worker in leather. He had made it with the hides of seven full-fed bulls, and over these he had set an eighth layer of bronze. Holding this shield before him, Ajax son of Telamon came close up to Hektor, and menaced him saying, “Hektor, you shall now learn, man to man, what kind of champions the Danaans have among them even besides lion-hearted Achilles cleaver of the ranks of men. He now abides at the ships in anger with Agamemnon shepherd of his people, but there are many of us who are well able to face you; therefore begin the fight.”

book 10, card 6:

He laughed as he spoke and drove the horses over the ditch, while the other Achaeans followed him gladly. When they reached the strongly built quarters of the son of Tydeus, they tied the horses with thongs of leather to the manger, where the steeds of Diomedes stood eating their sweet grain, but Odysseus hung the blood-stained spoils of Dolon at the stern of his ship, that they might prepare a sacred offering to Athena. As for themselves, they went into the sea and washed the sweat from their bodies, and from their necks and thighs. When the sea-water had taken all the sweat from off them, and had refreshed them, they went into the baths and washed themselves. After they had so done and had anointed themselves with oil, they sat down to table, and drawing from a full mixing-bowl, made a drink-offering of wine to Athena.

book 10, card 1:

On this Odysseus went at once into his tent, put his shield about his shoulders and came out with them. First they went to Diomedes son of Tydeus, and found him outside his tent clad in his armor with his comrades sleeping round him and using their shields as pillows; as for their spears,

they stood upright on the spikes of their butts that were driven into the ground, and the burnished bronze flashed afar like the lightning of father Zeus. The hero was sleeping upon the skin of an ox, with a piece of fine carpet under his head; Nestor went up to him and stirred him with his heel to rouse him, upbraiding him and urging him to bestir himself. “Wake up,” he exclaimed, “son of Tydeus. How can you sleep on in this way? Can you not see that the Trojans are encamped on the brow of the plain hard by our ships, with but a little space between us and them?”

book 10, card 2:

Diomedes threw the skin of a great tawny lion about his shoulders – a skin that reached his feet – and grasped his spear. When he had roused the heroes, he brought them back with him; they then went the round of those who were on guard, and found the leaders not sleeping at their posts but wakeful and sitting with their arms about them. As sheep dogs that watch their flocks when they are yarded, and hear a wild beast coming through the mountain forest towards them – forthwith there is a hue and cry of dogs and men, and slumber is broken – even so was sleep chased from the eyes of the Achaeans as they kept the watches of the wicked night, for they turned constantly towards the plain whenever they heard any stir among the Trojans.

book 10, card 3:

When he had done speaking Hektor held up his scepter, and swore him his oath saying, “May Zeus the thundering husband of Hera bear witness that no other Trojan but yourself shall mount those steeds, and that you shall have your will with them for ever.”

The oath he swore was bootless, but it made Dolon more keen on going. He hung his bow over his shoulder, and as an overall he wore the skin of a gray wolf, while on his head he set a cap of ferret skin. Then he took a pointed javelin, and left the camp for the ships, but he was not to return with any news for Hektor.

book 10, card 5:

Diomedes looked sternly at him and answered, “Think not, Dolon, for all the good information you have given us, that you shall escape now you are in our hands, for if we ransom you or let you go, you will come some second time to the ships of the Achaeans either as a spy or as an open enemy, but if I kill you and an end of you, you will give no more trouble.”

On this Dolon would have caught him by the beard to beseech him further, but Diomedes struck him in the middle of his neck with his sword and cut through both sinews so that his head fell rolling in the dust while he was yet speaking. They took the ferret-skin cap from his head, and also the wolf-skin, the bow, and his long spear. Odysseus hung them up aloft in honor of Athena the goddess of plunder, and prayed saying, “Accept these, goddess, for we give them to you in preference to all the gods in Olympus: therefore speed us still further towards the horses and sleeping-ground of the Thracians.”

book 12, card 2:

Still the Trojans and brave Hektor would not yet have broken down the gates and the great bar, had not Zeus turned his son Sarpedon against the Argives as a lion against a herd of horned cattle. Before him he held his shield of hammered bronze, that the smith had beaten so fair and round, and had lined with ox hides which he had made fast with rivets of gold all round the shield;

this he held in front of him, and brandishing his two spears came on like some lion of the wilderness, who has been long famished for want of meat and will dare break even into a well-fenced homestead to try and get at the sheep.

book 13, card 7:

They flew forth like the blasts of some fierce wind that strike earth in the van of a thunderstorm – they buffet the salt sea into an uproar; many and mighty are the great waves that come crashing in one after the other upon the shore with their arching heads all crested with foam – even so did rank behind rank of Trojans arrayed in gleaming armor follow their leaders onward. The way was led by Hektor son of Priam, peer of murderous Ares, with his round shield before him – his shield of ox-hides covered with plates of bronze – and his gleaming helmet upon his temples. He kept stepping forward under cover of his shield in every direction, making trial of the ranks to see if they would give way be him, but he could not daunt the courage of the Achaeans. Ajax was the first to stride out and challenge him. “Sir,” he cried, “draw near; why do you think thus vainly to dismay the Argives? We Achaeans are excellent warriors, but the scourge of Zeus has fallen heavily upon us. Your heart, indeed, is set on destroying our ships,

but we too have bands that can keep you at bay, and your own fair town shall be sooner taken and sacked by ourselves.

book 16, card 5:

He led the way as he spoke and the hero went forward with him. As the sound of woodcutters in some forest glade upon the mountains- and the thud of their axes is heard afar – even such a din now rose from earth-clash of bronze armor and of good ox-hide shields, as men smote each other with their swords and spears pointed at both ends. A man had need of good eyesight now to know Sarpedon, so covered was he from head to foot with spears and blood and dust.

Epictetus, Discourses	More(2)
(English) (English, ed. George Long) (Greek)

text disc, book 1, chapter 20: … itself. The art of Shoemaking, for instance, is exercised upon leather, but is itself entirely distinct from the materials it Every art, and every faculty, contemplates certain things as its principal objects. Whenever, therefore, it is of the same nature with the objects of its contemplation, it necessarily contemplates itself too; but where it is of a different nature, it cannot contemplate itself. The art of Shoemaking, for instance, is exercised upon leather, but is itself entirely distinct from the materials it works upon; therefore it does not contemplate itself. Again, grammar is exercised on articulate speech. Is the art of grammar itself, then, articulate speech? By no means. Therefore, it cannot contemplate itself. To what purpose, then, is reason appointed by nature? To a proper use of the phenomena of existence. And what is reason? The art of systematizing these phenomena. Thus, by its nature, it becomes contemplative of itself too. text disc, book 3, chapter 22: In the first place, then, you must purify your own ruling faculty, to match this method of life. Now, the material for me to work upon is my own mind, as wood is for a carpenter, or leather for a Shoemaker; and my business is a right use of things as they appear. But body is nothing to me; its parts nothing to me. Let death come when it will, either of the whole body or of part. “Go into exile.” And whither? Can any one turn me out of the universe? He cannot. But wherever I go there is the sun, the moon, the stars, dreams, auguries, communication with God. And even this preparation is by no [2067] means sufficient for a true Cynic. But it must further be known that he is a messenger sent from Zeus to men, concerning good and evil; to show them that they are mistaken, and seek the essence of good and evil where it is not, but do not observe it where it is; that he is a spy, like Diogenes, when he was brought to Philip after the battle of Chaeronea. For, in effect, a Cynic is a spy to discover what things are friendly, what hostile, to man; and he must, after making an accurate observation, come and tell them the truth; not be struck with terror, so as to point out to them enemies where there are none; nor, in any other instance, be disconcerted or confounded by appearances.

Hippocrates, De articulis

More(9)

(English) (Greek, ed. A. Littre)

text Art., section 3: …

Those who attempt to perform reduction with the heel, operate in a manner which is an approach to the natural. The patient must lie on the ground upon his back, while the person who is to effect the reduction is seated on the ground upon the side of the dislocation; then the operator, seizing with his hand the affected arm, is to pull it, while with his heel in the armpit he pushes in the contrary direction, the right heel being placed in the right armpit, and the left heel in the left armpit. But a round ball of a suitable size must be placed in the hollow of the armpit; the most convenient are very small and hard balls, formed from [212] several pieces of leather sewed together. For without something of the kind the heel cannot reach to the head of the humerus, since, when the arm is stretched, the armpit becomes hollow, the tendons on both sides of the armpit making counter-contraction so as to oppose the reduction. But another person should be seated on the other side of the patient to hold the sound shoulder, so that the body may not be dragged along when the arm of the affected side is pulled; and then, when the ball is placed in the armpit, a supple piece of thong sufficiently broad is to be placed round it, and some person taking hold of its two ends is to seat himself above the patient’s head to made counter-extension, while at the same time he pushes with his foot against the bone at the top of the shoulder. The ball should be placed as much on the inside as possible, upon the ribs, and not upon the head of the humerus.

text Art., section 3: …

The mode of reduction which will apply in such cases is obvious: one person must secure the patient’s head, and another, taking hold of the lower jaw with his fingers within and without at the chin, while the patient gapes as much as he can, first moves the lower jaw about for a time, pushing it to this side and that with the hand, and directing the patient himself to relax the jaw, to move it about, and yield as much as possible; then all of a sudden the operator must open the mouth, while he attends at the same time to three positions: for the lower jaw is to be moved from the place to which it is dislocated to its natural position; it is to be pushed backward, and along with these the jaws are to be brought together and kept shut. This is the method of reduction, and it cannot be performed in any other way. A short treatment suffices, a waxed compress is to be laid on, and bound with a loose bandage. It is safer to operate with the patient laid on his back, and his head supported on a leather cushion well filled, so that it may yield as little as possible, but some person must hold the patient’s head.

text Art., section 3: … small and hard balls, formed from several pieces of leather sewed together. For without something of the kind the

text Art., section 30: …

But if the bone be fairly broken across (this, however, rarely happens), it is to be set in the manner now described. When adjusted, the teeth are to be fastened together as formerly described, for this will contribute much toward keeping the parts at rest, especially if properly fastened, and the ends of the thread secured with knots. But it is not easy to describe exactly in writing the whole manipulation of the case; but the reader must figure the thing to himself from the description given. Then one must take a piece of Carthaginian leather; if the patient be a younger person, it will be sufficient to use the outer skin, but if an adult the whole thickness of the hide will be required; it is to be cut to the breadth of about three inches, or as much as will be required, and having smeared the jaw with a little gum (for thus it sticks more pleasantly), the end of the skin is to be [231] fastened with the glue near the fractured part of the jaw, at the distance of an inch or a little more, from the wound.

text Art., section 33: …

In those cases in which the fractured portions are depressed and flattened, if it is depressed in front at the cartilage, something may be introduced into the nostrils to rectify the parts. If not, all such deformities may be restored by introducing the fingers into the nostrils, if this can be managed, but if not, a thick spatula is to be introduced with the fingers, not to the fore part of the nose, but to the depressed portion, and the physician is to take hold of the nose externally on both sides, and at the same time raise it up. And if the fracture be much in the fore part one may introduce into the nostrils as already stated, either caddis scraped from a linen towel, or something such wrapped up in a piece of cloth, or rather stitched in Carthaginian leather, and moulded into a shape suitable to the place into which it is to be introduced. But if the fracture be at a greater distance, it is [234] not possible to introduce anything within, for if it was irksome to bear anything of the kind in the fore part, how is it not to be so when introduced farther in?

text Art., section 37: …

But if the fracture be in the cartilage, with lateral displacement, the end of the nose must necessarily be distorted. In such cases some of the aforementioned means of reduction, or whatever suits, is to be introduced into the nostril; but there are many convenient things to be found which have no smell, and are appropriate in other respects; thus, on one occasion, I introduced a slice of sheep’s lung, as it happened to be at hand; for sponges, if introduced, imbibe humidities. Then the outer skin of Carthaginian leather is to be taken, and a piece of the size of the thumb, or what will answer, is to be cut off and glued to the outside of the nostril which is turned aside, and then this piece of thong is to be stretched to the proper degree, or rather a little more than what will be sufficient to make the nose straight and regular. Then (for the thong must be long) it is to be brought below the ear and round the head, and the end of the thong may either be glued to the forehead, or a still longer one may be carried all round the head, and secured. This is a natural mode of setting the nose, is of easy application, and is calculated to enable the counter-extension on the nose to be made greater or less, as you may incline. In a case where the fractured nose is turned to the side, the treatment is to be conducted otherwise, as already described; and in most of them the thong ought to be glued to the end of the nose, in order to make extension in the opposite direction.

text Art., section 38: …

Those cases in which the gibbosity is near the neck, are less likely to be benefited by these succussions with the head downward, for the weight of the head, and tops of the shoulders, when allowed to hang down, is but small; and such cases are more likely to be made straight by succussion applied with the feet hanging down, since the inclination downward is greater in this way. When the hump is lower down, it is more likely in this case that succussion with the head downward should do good. If one, then, should think of trying succussion, it may be applied in the following manner:-The ladder is to be padded with leather lined cushions, laid across, and well secured to one another, to a somewhat greater extent, both in length and breadth, than the space which the man’s body will occupy; he is then to be laid on the ladder upon his back, and the feet, at the ankles, are to be fastened, at no great distance from one another, to the ladder, with some firm but soft band; and he is further to be secured, in like manner, both above and below the knee, and also at the nates; and at the groins and chest loose shawls are to be put round in such a fashion as not to interfere with the effect of the succussion; and his arms are to be fastened along his sides to his own body, and not to the ladder. When you have arranged these matters thus, you must hoist up the ladder, either to a high tower or to the gable-end of a house; but the place where you make the [240] succussion should be firm, and those who perform the extension should be well instructed, so that they may let go their hold equally to the same extent, and suddenly, and that the ladder may neither tumble to the ground on either side, nor they themselves fall forward.

text Art., section 43: …

The apparatus for the reduction in this case must be managed in the following manner: a strong and broad board, having an oblong furrow in it, is to be fastened in the ground, or, in place of the board, we may scoop out an oblong furrow in the wall, about a cubit above the floor, or at any suitable height, and then something like an oaken bench, of a quadrangular shape, is to be laid along (the wall?) at a distance from the wall, which will admit of persons to pass round if necessary, and the bench is to be covered with robes, or anything else which is soft, but does not yield much; and the patient is to be stoved with vapor, if necessary, or bathed with much hot water, and then he is to be stretched along the board on his face, with his arms laid along and bound to his body; the middle, then, of a thong which is soft, sufficiently broad and long, and composed of two cross straps of leather, is to be twice carried along the middle of the patient’s breast, as near the armpits as possible, then what is over of the thongs at the armpits is [244] to be carried round the shoulders, and afterward the ends of the thong are to be fastened to a piece of wood resembling a pestle; they are to be adapted to the length of the bench laid below the patient, and so that the pestle-like piece of wood resting against this bench may make extension.

text Art., section 47: …

This method of applying force is particularly safe; and it is also safe for a person to sit upon the hump while extension is made, and raising himself up, to let himself fall again upon the patient. And there is nothing to prevent a person from placing a foot on the hump, and supporting his weight on it, and making gentle pressure; one of the men who is practiced in the palestra would be a proper person for doing this in a suitable manner. But the most powerful of the mechanical means is this: if the hole in the wall, or in the piece of wood fastened into the ground, be made as much below the man’s back as may be judged proper, and if a board, made of limetree, or any other wood, and not too narrow, be put into the hole, then a rag, folded several times or a small leather cushion, should be laid on the hump; nothing large, however, should be laid on the back, but just as much as may prevent the board from giving unnecessary pain by its hardness; but the hump should be as much as possible on a line with the hole made in the wall, so that the board introduced into it may [245] make pressure more especially at that spot. When matters are thus adjusted, one person, or two if necessary, must press down the end of the board, whilst others at the same time make extension and counter-extension as along the body, as formerly described.

text Art., section 62: …

In conducting the treatment, attention must be paid to the following points: to push back and rectify the bone of the leg at the ankle from without inward, and to make counter-pressure on the bone of the heel in an outward direction, so as to bring it bring it into line, in order that the displaced bones may meet at the middle and side of the foot; and the mass of the toes, with the great toe, are to be inclined inward, and retained so; and the parts are to be secured, with cerate containing a full proportion of resin, with compresses, and soft bandages insufficient quantity, but not applied too tight; and the turns of the bandages should be in the same direction as the rectifying of the foot with the hand, so that the foot may appear to incline a little outward. And a sole made of leather not very hard, or of lead, is to be bound on, and it is not to be applied to the skin but when you are about to make the last turns of the bandages.

text Art., section 70: …

Dislocation inward at the hip-joint is to be reduced in the following manner: (it is a good, proper, and natural mode of reduction, and has something of display in it, if any one takes delight in such ostentatious modes of procedure). The patient is to be suspended by the feet from a cross-beam with a strong, soft, and broad cord; the feet are to be about four inches or less from one another; and a broad and soft leather collar connected with the cross-beam is to be put on above the knees; and the affected leg should be so extended as to moved be two inches longer than the other; the head should be about two cubits from the ground, or a little more or less; and the arms should be stretched along the sides, and bound with something soft; all these preparations should be made while he is lying on his back, so that he may be suspended for as short a time as possible.

text Art., section 3: … small and hard balls, formed from several pieces of leather sewed together. For without something of the kind the

text Art., section 30: … laid on his back, and his head supported on a leather cushion well filled, so that it may yield as

text Art., section 33: … description given. Then one must take a piece of Carthaginian leather; if the patient be a younger person, it will

text Art., section 37: … in a piece of cloth, or rather stitched in Carthaginian leather, and moulded into a shape suitable to the place

text Art., section 38: … if introduced, imbibe humidities. Then the outer skin of Carthaginian leather is to be taken, and a piece of the

text Art., section 43: … following manner:-The ladder is to be padded with leather lined cushions, laid across, and well secured to one

text Art., section 47: … broad and long, and composed of two cross straps of leather, is to be twice carried along the middle of … hole, then a rag, folded several times or a small leather cushion, should be laid on the hump; nothing large

text Art., section 62: … to incline a little outward. And a sole made of leather not very hard, or of lead, is to be

text Art., section 70: … less from one another; and a broad and soft leather collar connected with the cross-beam is to be

Hippocrates, De fracturis

More(3)

(English) (Greek, ed. A. Littre)

text Fract., section 8: … then having brought another seat, and placed one or more leather pillows under the arm, so as to keep it

When the arm is broken, if one stretch the fore-arm and adjust it while in this position, the muscle of the arm will be bound while extended; but when the dressing is over, and the patient bends his arm at the elbow, the muscle of the arm will assume a different shape. The following, then, is the most natural plan of setting the arm: having got a piece of wood a cubit or somewhat less in length, like the handles of spades, [179] suspend it by means of a chain fastened to its extremities at both ends; and having seated the man on some high object, the arm is to be brought over, so that the armpit may rest on the piece of wood, and the man can scarcely touch the seat, being almost suspended; then having brought another seat, and placed one or more leather pillows under the arm, so as to keep it a moderate height while it is bent at a right angle, the best plan is to put round the arm a broad and soft skin, or broad shawl, and to hang some great weight to it, so as to produce moderate extension; or otherwise, while the arm is in the position I have described, a strong man is to take hold of it at the elbow and pull it downward.

text Fract., section 13:

Or thus, if you prefer it: having bound other thongs of leather about the limb, either at the knee, or around the thigh, and having fastened another nave of a wheel in the ground above the head, and adjusted the thongs piece of wood adapted to the nave, extension may thus be made in the opposite direction to the feet. Or if you choose, it may be done thus: instead of the naves, lay a moderate-sized beam under the couch, and then having fastened pieces of wood in this beam, both before and behind the head, make counter-extension by means of thongs, or place windlasses at this extremity and that, and make extension by means of them. There are many other methods of making extension. But the best thing is, for any physician who practices in a large city, to have prepared a proper wooden machine, with all the mechanical powers applicable in cases of fractures and dislocation, either for making extension, or acting as a lever. For this purpose it will be sufficient to possess a board in length, breadth, and thickness, resembling the quadrangular threshing-boards made of oak.

text Fract., section 30:

For if it had not been bound it would have been less distorted, as it would have been the less prevented from following the motion of the rest of the body. But one should sew two balls of Egyptian leather, such as are worn by persons confined for a length of time in large shackles, and the balls should have coats on each side, deeper toward the wound, but shorter toward the joints; and the balls should be well stuffed and soft, and fit well, the one above the [198] ankles, and the other below the knee.

Diogenes Laertius, Lives of Eminent Philosophers	More(2)
(English) (Greek, ed. R.D. Hicks<trans.>, R.D. Hicks <trans.>)

book 4, chapter 7: … his neck, and in full faith bound his arms with leather and placed the rhamnus and the laurel-branch over
book 4, chapter 7: … his neck, and in full faith bound his arms with leather and placed the rhamnus and the laurel-branch over
book 6, chapter 2: … At Megara he saw the sheep protected by leather jackets, while the children went bare. “It’s better,”

[55] We hear that Bion, to whom the Scythian land of Borysthenes gave birth, denied that the gods really exist. Had he persisted in holding this opinion, it would have been right to say, “He thinks as he pleases: wrongly, to be sure, but still he does think so.” But in fact, when he fell ill of a lingering disease and feared death, he who denied the existence of the gods, and would not even look at a temple, [56] who often mocked at mortals for sacrificing to deities, not only over hearth and high altars and table, with sweet savour and fat and incense did he gladden the nostrils of the gods; nor was he content to say “I have sinned, forgive the past,” [57] but he cheerfully allowed an old woman to put a charm round his neck, and in full faith bound his arms with leather and placed the rhamnus and the laurel-branch over the door, being ready to submit to anything sooner than die. Fool for wishing that the divine favour might be purchased at a certain price, as if the gods existed just when Bion chose to recognize them! It was then with vain wisdom that, when the driveller was all ashes, he stretched out his hand and said “Hail, Pluto, hail!”

book 6, chapter 2:

[41] At Megara he saw the sheep protected by leather jackets, while the children went bare. “It’s better,” said he, “to be a Megarian’s ram than his son.”¹¹ To one who had brandished a beam at him and then cried, “Look out,” he replied, “What, are you intending to strike me again?” He used to call the demagogues the lackeys of the people and the crowns awarded to them the efflorescence of fame. He lit a lamp in broad daylight and said, as he went about, “I am looking for a man.” One day he got a thorough drenching where he stood, and, when the bystanders pitied him, Plato said, if they really pitied him, they should move away, alluding to his vanity. When some one hit him a blow with his fist, “Heracles,” said he, “how came I to forget to put on a helmet when I walked out?” [42] Further, when Meidias assaulted him and went on to say, “There are 3000 drachmas to your credit,” the next day he took a pair of boxing-gauntlets, gave him a thrashing and said, “There are 3000 blows to your credit.”

book 6, chapter 3: … celebrated, at the moment when Phalanthus should put on his leather cap (the free citizens were recognizable by their hair… herald came forward and forbade Phalanthus to put on a leather cap; and when the plotters perceived that the plot

book 13, chapter 1: … swarmed out of the ground and ate up all the leather in their arms and equipment; and the Teucrians remained

More(2)

Strabo, Geography	More(6)
(English)

book 3, chapter 3: … feet in diameter, its outer surface concave, and suspended by leather thongs; it neither has rings nor handles. They have

The Lusitanians are reported to be clever in laying ambushes, sharp, swift of foot, light,³⁰ and easily disciplined as soldiers. The small shield they make use of is two feet in diameter, its outer surface concave, and suspended by leather thongs; it neither has rings nor handles.

book 4, chapter 4:

CHAPTER IV.

GAUL. THE BELGÆ.

AFTER the nations mentioned come those of the Belgæ, who dwell next the ocean. Of their number are the Veneti,¹ who fought a naval battle with Cæsar. They had prepared to resist his passage into Britain, being possessed of the commerce [of that island] themselves. But Cæsar easily gained the victory, not however by means of his beaks, (for their ships were constructed of solid wood,)² but whenever their ships were borne near to his by the wind, the Romans rent the sails by means of scythes fixed on long handles:³ for the sails [of their ships] are made of leather to resist the violence of the winds, and managed by chains instead of cables. They construct their vessels with broad bottoms and high poops and prows, on account of the tides. They are built of the wood of the oak, of which there is abundance.

book 13, chapter 1:

The Teucri, who came from Crete, (of whom Callinus, the elegiac poet, gave the first history, and he was followed by many others,) were directed by an oracle to settle wherever the earth-born inhabitants should attack them, which, it is said, occurred to them near Hamaxitus, for in the night-time great multitudes of field-mice came out and devoured all arms or utensils which were made of leather; the colony therefore settled there. These people also called the mountain Ida, after the name of the mountain in Crete. But Heracleides of Pontus says, that the mice, which swarmed near the temple, were considered as sacred, and the statue is represented as standing upon a mouse.

book 13, chapter 4:

The verses in Homer are to this effect, “‘Mesthles and Antiphus, sons of Talæmenes, born of the lake Gygæa, were the leaders of the Meones, who live below Tmolus.’¹²” Some persons add a fourth verse to these, “ below snowy Tmolus, in the rich district of Hyde.

” But no Hyde¹³ is to be found among the Lydians. Others make this the birth-place of Tychius, mentioned by the poet,

“ he was the best leather-cutter in Hyde.¹⁴

”

Il. vii. 221.

They add that the place is woody, and frequently struck with lightning, and that here also were the dwellings of the Arimi; for to this verse, Among the Arimi, where they say is the bed of Typhoëus,¹⁵ they add the following, “ in a woody country, in the rich district of Hyde.

book 15, chapter 1:

After they have fallen down, they fasten the wild and tame elephants together by the neck with thongs of raw cow-hide, and, in order that they may not be able to shake off those who are attempting to mount them, cuts are made round the neck, and thongs of leather are put into these incisions, so that they submit to their bonds through pain, and so remain quiet. Among the ele- phants which are taken, those are rejected which are too old or too young for service; the remainder are led away to the stables. They tie their feet one to another, and their necks to a pillar firmly fastened in the ground, and tame them by hunger. They recruit their strength afterwards with green cane and grass. They then teach them to obey; some by words; others they pacify by tunes, accompanied with the beating of a drum. Few are difficult to be tamed; for they are naturally of a mild and gentle disposition, so as to approximate to the character of a rational animal. Some have taken up their drivers, who have fallen on the ground lifeless, and carried them safe out of battle. Others have fought, and protected their drivers, who have crept between their fore-legs. If they have killed any of their feeders or masters in anger, they feel their loss so much that they refuse their food through grief, and sometimes die of hunger.

book 17, chapter 3:

They fight for the most part on horseback, with a javelin; and ride on the bare back of the horse, with bridles made of rushes. They have also swords. The foot-soldiers present against the enemy, as shields, the skins of elephants. They wear the skins of lions, panthers, and bears, and sleep in them. These tribes, and the Masæsylii next to them, and for the most part the Africans in general, wear the same dress and arms, and resemble one another in other respects; they ride horses which are small, but spirited and tractable, so as to be guided by a switch. They have collars²⁶ made of cotton or of hair, from which hangs a leading-rein. Some follow, like dogs, without being led.

They have a small shield of leather, and small lances with broad heads. Their tunics are loose, with wide borders; their cloak is a skin, as I have said before, which serves also as a breastplate.

The Pharusii and Nigretes, who live above these people, near the western Ethiopians, use bows and arrows, like the Ethiopians. They have chariots also, armed with scythes. The Pharusii rarely have any intercourse with the Mauretanians in passing through the desert country, as they carry skins filled with water, fastened under the bellies of their horses.

Xenophon, Hellenica (ed. Carleton L. Brownson)

(English) (Greek)

book 3, chapter 4: … weapons, offered for sale, and the copper-workers, carpenters, smiths, leather-cutters, and painters were all engaged in making martial

After this, when spring was just coming on, he¹⁴ gathered his whole army at Ephesus; and desiring to train the army, he offered prizes both to the heavy-armed divisions, for the division which should be in the best physical condition, and to the cavalry divisions, for the one which should show the best horsemanship; and he also offered prizes to peltasts and bowmen, for all who should prove themselves best in their respective duties. Thereupon one might have seen all the gymnasia full of men exercising, the hippodrome full of riders, and the javelin-men and bowmen practising. [17] In fact, he made the entire city, where he was staying, a sight worth seeing; for the market was full of all sorts of horses and weapons, offered for sale, and the copper-workers, carpenters, smiths, leather-cutters, and painters were all engaged in making martial weapons, so that one¹⁵ might have thought that the city was really a workshop of war. [18] And one would have been encouraged at another sight also—Agesilaus in the van, and after him the rest of the soldiers, returning garlanded from the gymnasia and dedicating their garlands to Artemis. For where men reverence the gods, train themselves in deeds of war, and practise obedience to authority, may we not reasonably suppose that such a place abounds in high hopes? [19] And again, believing that to feel contempt for one’s enemies infuses a certain courage for the fight, Agesilaus gave orders to his heralds that the barbarians who were captured by the Greek raiding parties should be exposed for sale naked. Thus the soldiers, seeing that these men were white-skinned because they never were without their clothing, and soft and unused to toil because they always rode in carriages, came to the conclusion that the war would be in no way different from having to fight with women. [20]

Xenophon, Memorabilia (ed. E. C. Marchant)

(English) (Greek)

book 3, chapter 9: … course Lacedaemonians would not be willing to face Thracians with leather shields and javelins, nor Scythians with bows for weapons.

When asked again whether Courage could be taught or came by nature, he replied: “I think that just as one man’s body is naturally stronger than another’s for labour, so one man’s soul is naturally braver than another’s in danger. For I notice that men brought up under the same laws and customs differ widely in daring. [2] Nevertheless, I think that every man’s nature acquires more courage by learning and practice. Of course Scythians and Thracians would not dare to take bronze shield and spear and fight Lacedaemonians; and of course Lacedaemonians would not be willing to face Thracians with leather shields and javelins, nor Scythians with bows for weapons. [3] And similarly in all other points, I find that human beings naturally differ one from another and greatly improve by application. Hence it is clear that all men, whatever their natural gifts, the talented and the dullards alike, must learn and practise what they want to excel in.” [4]

Xenophon, On the Art of Horsemanship (ed. E. C. Marchant, G. W. Bowersock, tr. Constitution of the Athenians.)

(English) (Greek)

text Horse., chapter 12: … These too can be guarded if boots made of Shoe-leather are worn: there will thus be armour for the

Since the rider is seriously imperilled in the event of his horse being wounded, the horse also should be armed, having head, chest, and thigh pieces: the last also serve to cover the rider’s thighs. But above all the horse’s belly must be protected; for this, which is the most vital part, is also the weakest. It is possible to make the cloth serve partly as a protection to it. [9] The quilting of the cloth should be such as to give the rider a safer seat and not to gall the horse’s back.

Thus horse and man alike will be armed in most parts. [10] But the rider’s shins and feet will of course be outside the thigh-pieces. These too can be guarded if boots made of Shoe-leather are worn: there will thus be armour for the shins and covering for the feet at the same time. [11]

Xenophon, Hellenica (ed. Carleton L. Brownson)
(English) (Greek)

book 3, chapter 4: … weapons, offered for sale, and the copper-workers, carpenters, smiths, leather-cutters, and painters were all engaged in making martial After this, when spring was just coming on, he¹⁴ gathered his whole army at Ephesus; and desiring to train the army, he offered prizes both to the heavy-armed divisions, for the division which should be in the best physical condition, and to the cavalry divisions, for the one which should show the best horsemanship; and he also offered prizes to peltasts and bowmen, for all who should prove themselves best in their respective duties. Thereupon one might have seen all the gymnasia full of men exercising, the hippodrome full of riders, and the javelin-men and bowmen practising. [17] In fact, he made the entire city, where he was staying, a sight worth seeing; for the market was full of all sorts of horses and weapons, offered for sale, and the copper-workers, carpenters, smiths, leather-cutters, and painters were all engaged in making martial weapons, so that one¹⁵ might have thought that the city was really a workshop of war. [18] And one would have been encouraged at another sight also—Agesilaus in the van, and after him the rest of the soldiers, returning garlanded from the gymnasia and dedicating their garlands to Artemis. For where men reverence the gods, train themselves in deeds of war, and practise obedience to authority, may we not reasonably suppose that such a place abounds in high hopes? [19] And again, believing that to feel contempt for one’s enemies infuses a certain courage for the fight, Agesilaus gave orders to his heralds that the barbarians who were captured by the Greek raiding parties should be exposed for sale naked. Thus the soldiers, seeing that these men were white-skinned because they never were without their clothing, and soft and unused to toil because they always rode in carriages, came to the conclusion that the war would be in no way different from having to fight with women. [20]

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29/07/2021

0

Leather was first used by wrapping it around the body. Since a single piece of skin was not large enough to cover all the body, more skin was in need and thus they were attached to each other by a knot. In a more advanced stage skin was sewn. It is well known that needles initally made of stones or bones, and later on from metals such as copper and iron were unearthed in archaeological excavations. By the unlisation urse, it can be considered to be one of the first professions on earth.

For sandal and germants production were realised by sewing they were made by the master saddlers in early times. Once the need for sandals and garments started to increase, profession of saddler was separated to become an independent occupation. Yet, apart from these, we still witness that throughout the history numerous articles and utilities made from leather were used. We all know from the work of Assistant Prof. Dr. Nuray Yıldız, “Use of Leather in Old Times” that leather was used for thousands of years in saddles and horse riding sets, wheels, in household utilities, hunting and war carts, tents, agricultural tools, marine and land transport vehicles, music and sports equiment, punishing tools and manuscript plates, and because of all these needs artisans of saddle making were needed. This profession, once it was a pure hand handwork, has become machanised and perfect. And presently it continues and takes up different shapes. Skin was used as an important hanised and perfect. And presently it continues and takes up different shapes. Skill was used as an important war article thousands of years ago. In all wars fought on horseback and horse driven carts, leather garments, boots, riding sets and harnesses were all used to a greater extend. In all stages of the history of Turks which started with Huns leather goods played an important role in the victory of armies on horseback in the 2nd Century B.C., Mete destroyed the Chinese armies with cavaliers and dictated on the Chinese to build the farmous Chinese Wall. These examples display us that Hun Turks know hide production and processing very well as well as in saddle making.

I cannot help conveying you the interesting information about the first Turkish world which I lear ned from “The Great Hun Empire” written by Prof. Dr. Bahaeddin Ögel in two volumes. Since Turkish leather and leather goods making started in the Hun period. I think it is very useful to learn and know a little about the history of Huns. While a summary of Hun history is highlighted, information and document on the history of leather goods making will have also been provided. The first time in history of leather goods making will have also been provided. The first time in history we read the name of Turk in Orhun Inscriptions erected in the 8th Century. But, the Chinese historians talk about Hun Turks long before this date. Though there are people who defend the thesis that the Turks existed in the history scence since the 13th Century B.C., the first historic scroll bears the year 318 B.C. World historians accept the first that Huns and Turks come from the same origin… The Orhun Inserpionts belonged to Gokturks period who were heirs to Hun Turks First came into existence in the centre around Orhon and Selenga rivers and Otuken area in the north of China, the establishment of the Hun political union of has never been traced out. Hun horseback expeditions started to attack on China land constantly in year 3 B.C. The Chinese Emperor. Huangdı (310-247 B.C.) had to get the famous. Wall built so as to shelter the Chinese lands. The Chinese Royal historians, while recording their own historical events, started to mention the Hun expeditions. The most reliable information on the history of Huns can be retrieved from Chinese sources.

Source: Hasan Yelmen

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