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+metadata, and any other content or labor, has been confirmed to be
+in the PUBLIC DOMAIN IN THE UNITED STATES.
+
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+Project Gutenberg (https://www.gutenberg.org) public repository for
+eBook #64215 (https://www.gutenberg.org/ebooks/64215)
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-The Project Gutenberg eBook of The Nurse in Greek Life, by Mary Rosaria
-Gorman
-
-This eBook is for the use of anyone anywhere in the United States and
-most other parts of the world at no cost and with almost no restrictions
-whatsoever. You may copy it, give it away or re-use it under the terms
-of the Project Gutenberg License included with this eBook or online at
-www.gutenberg.org. If you are not located in the United States, you
-will have to check the laws of the country where you are located before
-using this eBook.
-
-Title: The Nurse in Greek Life
-
-Author: Mary Rosaria Gorman
-
-Release Date: January 04, 2021 [eBook #64215]
-
-Language: English
-
-Character set encoding: UTF-8
-
-Produced by: Richard Tonsing and the Online Distributed Proofreading Team
-             at https://www.pgdp.net (This file was produced from images
-             generously made available by The Internet Archive)
-
-*** START OF THE PROJECT GUTENBERG EBOOK THE NURSE IN GREEK LIFE ***
-
-
-
-
-                        THE NURSE IN GREEK LIFE
-
-
-                                   _By_
-
-                        SISTER MARY ROSARIA, M. A.
-
-                                  OF THE
-
-                    SISTERS OF CHARITY, HALIFAX, N. S.
-
-
-                              A DISSERTATION
-
- _Submitted to the Catholic Sisters College of the Catholic University of
- America in Partial Fulfilment of the Requirements for the Degree Doctor
-                              of Philosophy_
-
-
-                                  BOSTON
-
-                                JUNE, 1917
-
-------------------------------------------------------------------------
-
-
-
-
-                                PREFACE
-
-
-The frequent mention of the nurse in connection with the child and the
-family and the numerous descriptions of her in Greek art have suggested
-the investigation of Greek classical literature and the inscriptions
-with the purpose of ascertaining and presenting the position and
-characteristics of the nurse as a contribution to the private life of
-the Greeks. The subject here dealt with is viewed solely from the social
-standpoint, though the writer recognizes its value from the literary and
-psychological sides.
-
-The scope of this study practically includes the whole range of Greek
-literature from Homer to Plutarch. A correct notion of the part played
-in Greek life by this character could not have been obtained from a
-narrower field. Certain phases of the nurse’s life are discussed by
-Becker in his “Charicles” (Excursus to Scene I), and references to
-different aspects of the subject are found in Hermann’s “Lehrbuch” (3rd.
-ed., pt. IV). Friedländer’s “Sittengeschichte Roms” (5th. ed., I, p.
-468ff.) was of special value in throwing light on some of the μυθόι of
-Chapter IV. Wherever the works of other modern authors dealing with
-Greek domestic life have been used, due credit will be given them.
-
-                                                    SISTER MARY ROSARIA.
-
-  Feast of St. Joseph,
-    March 19, 1917.
-
-
-
-
-                           TABLE OF CONTENTS
-
-
-                                                                   PAGE
- PREFACE                                                              3
-
-
- CHAPTER I. TERMS USED FOR NURSE.
-
-      τροφός, τίτθη, τιθήνη, μαῖα                                     7
-
-
- CHAPTER II. SOCIAL STATUS OF THE NURSE.
-
-      From Homer to Herodotus—In Tragedy—In Athens—Foreign Nurses     9
-
-
- CHAPTER III. THE NURSE AND THE FAMILY.
-
-      Duties to the Child—Bathing—Swaddling—First Nurture—Wet
-        nurses—Food—Child in the Nurse’s Arms—Carrying of Child—
-        Motion Profitable for Young Children—Moulding of Child’s
-        Body—Cradles—σκάφη ... λίκνον,—Rocking of the Cradle—
-        Amusements Furnished by the Nurse—Making of Toys—Balls—
-        Rattles—Dolls—Dandling Fruit—Theatres—General Care Over
-        Children—Keeping them Clean—Fondling Children—Pet Names—
-        Humoring Child—Method of Finding Out What Children Want—
-        Crying of Children—Amulets—Time Spent in Nursery.
-
-      The Nurse and the Grown Daughter—Nausicaa’s Nurse—Tragic
-        Nurse—Care of Young Maiden—Go-between in Maiden’s Love
-        Affairs—Comfort and Consolation.
-
-      The Nurse and the Grown Son—Eurycleia—Cilissa—Moschio’s
-        Nurse—Old Nurse in Demosthenes—Esteem for Nurse....
-
-      The Nurse in the Household—Washing—Eurycleia’s Duties—Duties
-        Enumerated by Demeter—Tragedy—Comedy—General
-        Characteristics of the Nurse—Eurycleia—Nurse in Herodotus—
-        Orestes’ Nurse—Nurse in Medea—in Trachiniae—in Hippolytus—
-        Aristophanes’ πιστὴ, τροφός—Nurse’s Care Shown in Samia—in
-        Real Life—Instances of Unkindness Few—Plutarch—Stobaeus—
-        Aristophanes—Chattering and Tippling Propensities—
-        Metaphors of Nurse                                           16
-
-
- CHAPTER IV. NURSERY TALES AND LULLABIES.
-
-      The Nurse in Education—First Lessons Imparted by Means of
-        Tales—Isolated Traces of Nursery Tales—Held in Contempt by
-        the Greeks—Apotropaic Tales—Lamia—Gorgon—Mormolyke—Acco—
-        Alphito—Empusa—Strigla—Wolf—Example from Theocritus—from
-        Callimachus—Mormo—Bad Effects of these Tales—Protreptic
-        Tales—Subject Matter—Censorship by Plato and Aristotle—
-        Immoral effects of Stories about the Gods—Hermes—Hercules—
-        Odysseus—Theseus and Ariadne—Magic Rings—Rings of Gyges—
-        Tales Told for Comfort and Consolation—Festival of the
-        Oschophoria—Style—Purpose—Aesopic Tales—Libyan—Cyprian—
-        Sybaritic—Traces of Lullabies—Metrical Humming—Peculiar
-        Tune—Imitations of Lullabies—Lullaby of Alcmena—Lament of
-        Danae—Chorus in Philoctetes—in Orestes                       34
-
-
- CHAPTER V. MONUMENTS TO THE NURSE.
-
-      Form—Relief—Melitta—Malicha—τίτθη χρηστή—Name of Nurse
-        Added—Her Master—Country—Simple Word τίτθη—Nurse
-        represented on Monument of Mother—Shared in Grief of
-        Family—Literary Evidence of Monuments—Theocritus—
-        Anthology—Callimachus                                        45
-
-
- BIBLIOGRAPHY.
-
- I.   TEXTS OF SOURCES                                               49
-
- II.  SECONDARY AUTHORITIES                                          50
-
-
-
-
-                               CHAPTER I
-                          TERMS USED FOR NURSE
-
-
-Of the various terms employed in the literature to designate the nurse
-we shall speak only of four: τροφός, τιθήνη, μαῖα, and τίτθη. The first
-three are found in Homer[1] and the Hymns[2] with no apparent difference
-of meaning. τίτθη is of later origin and is used of a wet-nurse by
-Plato,[3] Demosthenes,[4] Aristotle,[5] Antiphanes,[6] Plutarch,[7]
-Soranus.[8] The ancient lexicographers generally bear out this meaning
-of the word. While Herodianus (I, 456, l. 2, Lentz), Hesychius and
-Photius give τροφός as a synonym for τίτθη, Suidas defines it more at
-length: τίτθαι, οὕτω καλοῦνται αἱ τοῖς τιτθίοις καὶ τῷ γάλακτι τρέφουσαι
-τὰ παιδία. Eustathius[9] calls wet-nurses τίτθαι, and those who have the
-care of children after weaning τιθηνοί and τροφοί: τίτθαι ... αἱ τοὺς
-τιτθοὺς παρέχουσαι ... τιθηνοὶ δέ, ἔτι δὲ καὶ τροφοί ... αἱ τὸν ἄλλον
-φασί, πόνον μετὰ τὸν ἀπογαλακτισμὸν ἀναεχόμεναι. Pollux defines τίτθαι
-as αἱ θηλάζουσαι (II, 163) and again (III, 50) he says: τὴν δὲ
-θηλάζουσαν Εὔπολις τίτθην θηλάστριαν ὠνόμασε. Between τιθήνη and τίτθη
-he makes this distinction: ἡ δὲ τροφὸς τῆς κόρης, τιθήνη· καὶ ἡ γάλα
-παρέχουσα τίτθη (III, 41). However, a writer of the second century A. D.
-plainly referring to a wet-nurse, uses τίθηνη,
-
-            κοῦρος ὑπ’ ἐκ μαζοῖο τιθήνης
-            χείλεσιν αὖ ἐρύει λαρὸν γλάγος.[10]
-
-The Etymologicum Magnum refers τιθήνη to τιτθόν: τιθήνας, τροφοὺς παρὰ
-τὸ τιτθόν. According to Brugmann[11] τίτθη, τιθήνη, τίτθος are formed by
-reduplication beside θήλη, “mother’s breast.”
-
-As to the word τροφός, Herodianus (I, 225, l. 11, Lentz) refers it to
-τρέφω. Hesychius[12] contrasts it with θρέμμα, “nursling.” Pollux
-(l. c.) seems to distinguish τροφός and μαῖα and to take the latter as
-meaning more strictly, “Ea quae lactat,” as Stephanus remarks in his
-Thesaurus.
-
-Various meanings were attached to the word μαῖα. Besides its use as
-“mid-wife,” it was employed as a form of address in speaking to nurses:
-
-            εἰ δ’ ἄγε δή μοι, μαῖα φίλη.[13]
-
-            μαῖα, θεῶν μὲν δῶρα καὶ ἀχνύμενοι περ ἀνάγκῃ.[14]
-
-            μαῖα, πάλιν μου κρύψον κεφαλάν.[15]
-
-The signification was even extended to embrace the true mother, as
-attested by Euripides, Alcestis 393, where the child says of its mother:
-μαῖα δὴ κάτω βέβακεν.
-
-To distinguish accurately and sharply between the different words for
-nurse is not our present purpose. Doubtless the differences between them
-were not broad and clear even to the Greeks themselves. τροφός seems to
-be employed as the generic term, while τίτθη is generally used for
-“wet-nurse” and τροφός and τιθήνη for “nursery-maid.”
-
-
-
-
-                               CHAPTER II
-                       SOCIAL STATUS OF THE NURSE
-
-
-                       _From Homer to Herodotus_
-
-The Homeric poems deal wholly with the life of the upper classes. Hence
-we do not get from them a complete picture of how all classes lived.
-Even for the aristocrat therein described, the habits of life were
-simple. Mothers nursed their own children: thus Hecuba speaks to her
-son, Hector:
-
-            Ἕκτορ, τέκνον ἐμόν, τάδε τ’ αἴδεο καὶ μ’ ἐλέησον
-            αὐτήν, εἴ ποτέ τοι λαθικηδέα μαζὸν ἐπέσχον.[16]
-
-Still, there is one instance which points to a different practice.
-Odysseus in addressing his old nurse Eurycleia says:
-
-            μαῖα, τίη μ’ ἐθέλεις ὀλέσαι; σὺ δέ μ’ ἔτρεφες αὐτὴ
-            τῷ σῷ ἐπὶ μαζῷ.[17]
-
-The expression ἐπὶ μαζῷ here employed is used in another place of the
-relation between mother and child:
-
-                              πάις δέ οἱ ἦν ἐπὶ μαζῷ
-            νήπιος, ὅς που νῦν γε μετ’ ἀνδρῶν ἵζει ἀριθμῷ[18]
-
-However this may be, nurses were employed as the attendants of the
-children whom they amused and brought up as long as they remained in the
-house of the parents.
-
-Whatever function she performed, the Homeric nurse was a slave, either a
-captive:
-
-            τήν ποτ’ Ἀπείρηθεν νέες ἤγαγον ἀμφιέλισσαι.[19]
-
-or purchased as an ordinary slave:
-
-            τήν ποτε Λαέρτης πρίατο κτεάτεσσιν ἑοῖσι,
-            πρωθήβην ἔτ’ ἐοῦσαν, ἐεικοσάβοια δ’ ἔδωκεν.[20]
-
-The Phrygian nurse of Hector’s son may be taken as a model of the Greek
-nurse of an infant. Nothing is said as to her social standing, but we
-infer from her occupation[21] that she was a slave.
-
-The Phoenician woman, nurse to Eumaeus, gives us an instance of the
-nurse of an older child. She had been captured and sold as a slave to a
-master, whose hard bonds she feared:
-
-            ἀλλά μ’ ἀνήρπαξαν Τάφιοι ληίστορες ἄνδρες
-            ἀγρόθεν ἐρχομένην, πέρασαν δέ τε δεῦρ’ ἀγαγόντες
-            τοῦδ’ ἀνδρὸς πρὸς δώμαθ’· ὁ δ’ ἄξιον ὦνον ἔδωκε.
-                   ·       ·       ·       ·       ·
-                                μή τις ποτὶ δῶμα γέροντι
-            ἐλθὼν ἐξείπῃ, ὁ δ’ ὀϊσάμενος καταδήσῃ
-            δεσμῷ ἐν ἀργαλέῳ, ὑμῖν δ’ ἐπιφράσσετ’ ὄλεθρον.[22]
-
-In striking contrast to this unfaithful slave is Eurycleia, the nurse of
-the grown son, whose rank is higher than that of the ordinary slave, for
-she had general supervision over the fifty female slaves of the
-household and assisted the mistress in teaching them:
-
-            πεντήκοντά τοί εἰσιν ἐνὶ μεγάροισι γυναῖκες
-            δμωαί, τὰς μέν τ’ ἔργα διδάξαμεν ἐργάζεσθαι,
-            εἴριά τε ξαίνειν κὰι δουλοσύνην ἀνέχεσθαι.[23]
-
-It is she, too, who fills the important office of ταμίη.[24] Indeed, she
-is treated as a member of the family, is the friend and confidante of
-the mistress who shows her great deference.[25]
-
-The nurse of the grown daughter is seen in Eurymedusa who had been a
-captive, the prize of King Alcinous.[26]
-
-Penelope’s nurse, Eurynome, has much the same office as Eurycleia.[27]
-Like her, she is a trusted slave devoted to her mistress.
-
-In the Homeric Hymn to Demeter, the duties which the goddess takes upon
-herself when she assumes the form of a nurse are identical with those
-performed by Eurycleia in the Odyssey:
-
-            καί κεν παῖδα νεογνὸν ἐν ἀγκοίνῃσιν ἔχουσα
-            καλὰ τιθηνοίμην, καὶ δώματα τηρήσαιμι,
-            καί κε λέχος στορέσαιμι μυχῷ θαλάμων εὐπήκτων
-            δεσπόσυνον, καί κ’ ἔργα διδασκήσαιμι γυναῖκας.[28]
-
-Still, she is not the slave of the people for whom she works, and is
-promised such compensation (θρεπτήρια) for her services as would make
-her an object of envy to the women of the household.[29]
-
-Aphrodite learned Anchises’ language from her Trojan nurse:
-
-            γλῶσσαν δ’ ὑμετέρην καὶ ἡμετέρην σάφα οἶδα·
-            Τρῳὰς γὰρ μεγάρῳ με τροφὸς τρέφεν, ἡ δὲ διαπρό
-            σμικρὴν παῖδ’ ἀτίταλλε φίλης παρὰ μητρὸς ἑλοῦσα.[30]
-
-The nurse is probably a slave, for wherever slave-trading was known it
-must have been usual to employ a foreign nurse.
-
-The historians naturally have but little occasion to speak of domestic
-life. Herodotus, however, introduces into his narrative not only
-political history, but also matters of purely social interest. Hence we
-are not surprised to find a nurse in his sixth book.[31] This nurse is
-presumably a slave, for she receives the commands of the parents to show
-the child to no one.
-
-
-                             _In Tragedy._
-
-The nurses of Tragedy are old women who have spent years in the service
-of their masters (παλαιὸν οἴκων κτῆμα).[32] Even after the child they
-had nursed had grown up, they were still retained in the household.[33]
-There can be no doubt that like the nurses of Homer they were
-slaves.[34] Medea’s nurse is addressed as κτῆμα δεσποίνης[35] and when
-speaking to the παιδαγωγός, she calls herself σύνδουλος.[36] Then, too,
-the fall of the mistress involved that of the nurse, a calamity hinted
-at in Hippolytus:
-
-            οὐ δῆθ’ ἑκοῦσά γ’, ἐν δὲ σοὶ λελείψομαι;[37]
-
-and in Medea:
-
-            χρηστοῖσι δούλοις ξυμφορὰ τὰ δεσποτῶν
-            κακῶς πίτνοντα, καὶ φρενῶν ἀνθάπτεται.[38]
-
-Hecuba, bewailing her fate, foresees that she who had once been Queen of
-Troy will be forced to become the nurse of children.[39]
-
-
-                              _In Athens_
-
-But it was not only captives and slaves who nursed children. In the
-fourth century we find at Athens free women performing the office of
-nurse. Euxitelos in pleading against Eubolides answers the reproach they
-attach to his mother of having been a nurse. He says that his father had
-gone to the war, leaving his mother with two small children to support.
-Hence she was obliged to take Cleinias to nurse: αὐτὴ δ’ οὖ σ’ ἐν
-ἀπορίαις, ἠναγκάσθη τὸν Κλεινίαν τὸν τοῦ Κλειδίκου τιτθεῦσαι.[40] He
-admits that it is a mean employment, but affirms that he can give the
-names of free-born women, who, like his mother, were compelled by stress
-of poverty to become nurses: καὶ γὰρ νῦν ἀστὰς γυναῖκας πολλὰς εὑρήσετε
-τιτθευούσας.[41]
-
-In another Oration of Demosthenes, In Evergum, there is an instance of
-an old and poor nurse living with the man she had nursed as a child. The
-father of this person, in recompense for her care, had given her her
-freedom: καὶ μετ’ αὐτῆς τίτθή τις ἐμοὶ γενομένη πρεσβυτέρα, ἄνθρωπος
-εὔνους καὶ πιστή, καὶ ἀφειμένη ἐλευθέρα ὑπὸ τοῦ πατρὸς τοῦ ἐμοῦ.[42] She
-married and on the death of her husband returned to her nursling, who
-received her all the more willingly inasmuch as he was about to leave
-home and was pleased to have such a sure companion for his wife. When
-Euvergus and his accomplices break into the house, they find the old
-woman seated at table with the mistress and children. The nurse, trying
-to conceal a vase in her dress, is seen by the robbers who fall upon her
-and beat her until she gives it up. Some days afterwards she dies from
-injuries received, but not before having been cared for by a doctor
-summoned especially for her.
-
-No instance is given by Plato or Aristotle of the manumission of a
-nurse. The former, on the contrary, speaks of the δούλεια ἤθη
-τροφῶν.[43]
-
-The nurse of New Comedy is usually a slave; still she sometimes receives
-her freedom, as in the case of Moschio’s nurse in the Samia of Menander:
-
-                      τοῦ δὲ Μοσχίωνος ἦν
-            τίτθη τις αὕτη πρεσβυτέρα, γεγονυῖ’ ἐμὴ
-            θεράπαιν’, ἐλευθέρα δὲ νῦν.[44]
-
-“Though emancipated, she yet remained in the service of her former
-master,” her status being similar to that of the metic.[45] We also have
-inscriptional evidence that women belonging to the metic class were
-employed as nurses who being free-born must have received wages:
-Ἀπολλοδώρου ἰσοτέλου θυγάτηρ Μέλιττα τίτθη.[46]
-
-
-                            _Foreign Nurses_
-
-Though the Athenians had a natural repugnance to the severity of the
-Spartan discipline, still the aversion was not so intense but that some
-of the Lacedemonian customs found ready acceptance in Athens.
-Aristophanes, Birds, 1281,[47] makes it clear that the Athenians were
-“Spartan-mad.” For this reason, no doubt, Spartan women whose robust
-health was famed throughout Greece,[48] were sought to inaugurate that
-regimen peculiar to the Spartan nurse. Hence Plutarch: Διὸ καὶ τῶν
-ἔξωθεν ἔνιοι τοῖς τέκνοις Λακωνικὰς ἐωνοῦντο τιτθάς,[49] and he also
-records that Amycla, the nurse of Alcibiades was a Spartan: Ἀλκιβιάδου
-δὲ καὶ τίτθην, γένος Λάκαιναν, Ἀμύκλαν ὄνομα.[50] The virtue of these
-Spartan women and the esteem in which they were generally held are
-attested to by a monument erected by Diogeitus to the nurse of his
-children. On it we find the following inscription:
-
-            Ἐνθάδε γῆ κατέχει τίτθην παιδίων Διογείτου ἐκ
-            Πελοποννήσου τὴν δὲ δικαιοτάτην.
-            Μαλίχα Κυθηρία.[51]
-
-But it was not only from Sparta that the Athenians obtained nurses for
-their children. We have an inscription from the monument of the
-Corinthian nurse Φάνιον.[52] And there is an epigram of Callimachus on a
-Phrygian nurse whose master cared for her during her life-time, and when
-she was dead set up her statue, that posterity might see how the old
-woman received in full the thanks for her nurture.[53] Thrace, too,
-furnished its share of types of nurses:
-
-            καί μ’ ἁ Θευχαρίδα Θρᾷσσα τροφὸς ἁ μακαρῖτις
-            ἀγχίθυρος ναίοισα, κατεύξατο καὶ λιτάνεσε
-            τὰν πομπὰν θάσασθαι.[54]
-
-Such was the honor in which they were held that one Cleita was
-considered worthy of a monument, as we learn from an epigram of
-Theocritus:
-
-            ὁ μίκκος τόδ’ ἔτευξε τᾷ Θραΐσσᾳ,
-            Μήδειος τὸ μνᾶμ’ ἐπὶ τᾷ ὁδῷ κἠπέγραψε Κλείτας.[55]
-
-The fact that the Greeks employed foreign nurses may also be inferred
-from the essay, De Liberis Educandis, attributed to Plutarch, in which
-the author loudly inveighs against the practice of entrusting children
-to any nurse whatsoever. He insists on her being selected with the
-utmost care, laying down as a fundamental qualification that she be of
-the Greek race: ἀλλὰ τάς γε τίτθας καὶ τὰς τροφούς, οὐ τὰς τυχούσας,
-ἀλλ’ ὡς ἔνι μάλιστα σπουδαίας, δοκιμαστέον ἐστί. πρῶτον μὲν τοῖς ἤθεσιν
-Ἑλληνίδας.[56] According to the same author these women received wages
-for their work: αἱ τίτθαι δὲ καὶ αἱ τροφοὶ τὴν εὔνοιαν ὑποβολιμαίαν καὶ
-παρέγγραπτον ἔχουσιν, ἅτε μισθοῦ φιλοῦσαι.[57]
-
-Such was the social status of this Greek nurse, a picture necessarily
-composite since the details are drawn from so many sources; but from
-what has been said, it may be concluded that the nurse, though usually a
-slave, was sometimes manumitted, that a preference was frequently shown
-at Athens for the foreign-bred nurse and that on occasion free women
-resorted to nursing as a means of gaining a livelihood.
-
-
-
-
-                              CHAPTER III
-                        THE NURSE AND THE FAMILY
-
-
-The helpless condition of infancy has always called for special offices
-to tide the child over the first years of life. These offices are
-performed either by mother or nurse. Among the Greeks, the nurse was a
-familiar figure in the household; and although our knowledge of Greek
-domestic life must necessarily be limited from the fact that the women’s
-apartments are so persistently closed against us, nevertheless from
-side-lights furnished by our threefold source of information—the
-literature, the art and the inscriptions—we cannot help being impressed
-by the important place which the nurse held in the family.
-
-Let us now turn to a more exact consideration of the various duties of
-the nurse in relation to the children, to the grown daughter, the grown
-son and lastly to the household. In this way we shall be led to a
-clearer conception of the general characteristics which marked the
-nurse’s dealings with her charge.
-
-
-                          DUTIES TO THE CHILD
-
-
-                               _Bathing_
-
-Among the principal duties incumbent on the nurse of an infant was the
-giving of the bath. That it was given immediately after birth, we infer
-from Lycophron’s Alexandra, 309, where a child dies πρὶν ἐκ λοχείας γυῖα
-χυτλῶσαι δρόσῳ, and also from Plautus, Amphitryo, 1103: “Postquam
-peperit pueros lavere iussit nos.” The heroine nymphs of Libya, acting
-as nurses, bathed Athena when she leaped in gleaming armor from the head
-of Zeus.[58] Some nurses preferred pure water;[59] others, like the
-Spartans, bathed the child in wine as a test of its strength, they being
-of the opinion that the weakly ones would faint, but the more vigorous
-would acquire firmness and hardness after a bath of this kind.[60] On a
-vase portraying the life of Achilles one of the scenes shows the nurse
-giving the infant son of Thetis his first bath.[61] The vessel in which
-this bath is given is mentioned by Pindar:
-
-            ἐπεί νιν καθαροῦ λέβητος ἔξελε Κλωθώ.[62]
-
-
-                          _Swaddling Clothes_
-
-Attic nurses wrapped the infant in swaddling clothes (σπάργανα).[63] As
-far as we can gather from the grave-reliefs these seem to have been long
-narrow strips of cloth bound like bandages around the child’s body,
-which they completely covered from head to foot, leaving nothing but the
-face uncovered.[64] White,[65] purple,[66] and saffron[67] are mentioned
-as colors of these bands. The practice of swaddling children is alluded
-to by Hesiod,[68] and frequent reference is made to it by the
-Tragedians.[69] The Theban children given over to the state were
-swaddled.[70] The nurse in the Amphitryo complained that Hercules was so
-large she could not swathe him.[71] How long the children were kept thus
-bound we do not know; but we can hardly suppose that it was until they
-had reached the age of two years, as Plato advises.[72] The Spartan
-nurses dispensed with these bands, allowing the children to grow up
-unrestrained in limb and form.[73] Exposed children were sometimes
-recognized by the swaddling clothes.[74]
-
-
-                                 _Food_
-
-The child was suckled either by mother[75] or nurse.[76] Naturally the
-practice of employing wet-nurses prevailed chiefly among well-to-do
-mothers.[77] The author of the De Liberis Educandis counsels mothers to
-nurse their own children, and dilates on the advantages accruing
-therefrom; nevertheless he permits the employment of wet-nurses wherever
-the mothers cannot perform the duty themselves.[78] Antiphanes
-considered the Scythians the wisest of men because they fed their
-children on mare’s and cow’s milk, and did not entrust them to nurses as
-did the Greeks.[79] In the Menaechmi of Plautus distinction is made
-between “mater quae mammam dabat” and “mater quae pepererat,”[80] and in
-the Adelphi of Terence the services of a nurse are secured for a
-courtesan.[81] We have ample evidence from Demosthenes that this
-employment was resorted to by poor women as a means of livelihood during
-the hard times which followed the Peloponnesian War.[82] We read besides
-that nurses were allowed to nurse but one child at a time.[83] Plato
-refers to definite laws regarding the nurture of children,[84] and
-speaks of the time when they were fed with milk: ἐκ νέων παίδων ἔτι ἐν
-γάλαξι τρεφόμενοι.[85] In the community of wives and children, he would
-have the mothers, from a feeling of humanity, assisted in the nurture of
-the children by wet-nurses: καὶ ἄλλας γάλα ἐχούσας ἐκπορίζοντες.[86]
-Aristotle associates infantile maladies with the physical condition of
-the nurse: εἴωτε δὲ τὰ παιδία τὰ πλεῖστα σπασμὸς ἐπιλαμβάνειν καὶ μᾶλλον
-τὰ εὐτραφέστερα καὶ γάλακτι χρώμενα πλείονα ἢ παχυτέρῳ καὶ τίτθαις
-εὐσάρκοις,[87] and φύει δὲ πρῶτον τοὺς προσθίους, καὶ τὰ μὲν τοὺς ἄνωθεν
-πρότερον, τὰ δὲ τοὺς κάτωθεν. πάντα δὲ θᾶττον φύουσιν, ὅσων αἱ τίτθαι
-θερμότερον ἔχουσι τὸ γάλα.[88] He objects to the use of wine for young
-children,[89] and deems it unsuitable for the nurses as well: διὸ τοῖς
-παιδίοις οὐ συμφέρουσιν οἱ οἶνοι, οὐδὲ ταῖς τίτθαις.[90] Dion Chrysostom
-speaks of its use: ὥσπερ ὑπὸ τίτθης γάλακτι καὶ οἴνῳ καὶ σιτίοις,[91]
-but Hippocrates says: ἀμεῖνον εἶναι τοῖς παιδίοισιν τὸν οἶνον ὡς
-ὑδαρέστατον διδόναι.[92] After being weaned,[93] children were fed on
-milk,[94] and honey.[95] According to Athenaeus, young children thrive
-well on the juice of figs.[96] They were also fed on morsels: “αἱ τὰ
-παιδία ψωμίζουσι τροφοί.”[97] The practice of first chewing the food
-before giving it to the child seems to have been usual, for we have
-several allusions to it. Democrates likens the orators to nurses αἱ τὸ
-ψώμισμα καταπίνουσαι, τῷ σιάλῳ τὰ παιδία παραλείφουσι,[98] and Sextus
-Empiricus has a similar statement: εἰκότως ταῖς τίτθαις, αἱ μικρὸν τοῦ
-ψωμίσματος τοῖς παιδίοις διδοῦσαι τὸ ὅλον καταπίνουσι.[99] Nor did it
-escape the ridicule of Aristophanes who says:
-
-            καθ’ ὥσπερ αἱ τίτθαι γε σιτίζεις κακῶς
-            μασώμενος γὰρ τῷ μὲν ὀλίγον ἐντίθης
-            αὐτὸς δ’ ἐκεῖνον τριπλάσιον κατέσπακας.[100]
-
-Athenaeus tells the absurd story of a man who had his nurse chew his
-food for him all his life: Σάγαριν τὸν Μαριανδυνὸν ὑπὸ τοῦ τρυφῆς
-σιτεῖσθε μὲν μέχρι γήρως ἐκ τοῦ τῆς τίτθης στόματος, ἵνα μὴ μασώμενος
-πονήσειεν.[101]
-
-
-                    _The Child in the Nurse’s Arms_
-
-In the beautiful idyllic scene of Iliad, vi, 389 ff., where Hector bids
-farewell to Andromache and his darling son, it is to the familiar arms
-of the nurse that the child turns when frightened by the glancing helm:
-
-            ἂψ δ’ ὁ παὶς πρὸς κόλπον εὐζώνοιο τιθήνης
-            ἐκλίνθη ἰάχων.[102]
-
-In those arms he had been carried,[103] and when tired out from his
-childish play there he had slept on a soft cushion satisfied with every
-comfort:
-
-            αὐτὰρ ὅθ’ ὕπνος ἔλοι, παύσαιτό τε νηπιαχεύων,
-            εὕδεσκ’ ἐν λέκτροισιν, ἐν ἀγκαλίδεσσι τιθήνης,
-            εὐνῇ ενι μαλακῇ, θαλέων ἐμπλησάμενος κῆρ.[104]
-
-In the Odyssey, too, the faithful Eurycleia is spoken of as carrying
-Odysseus and laying him in the arms of his grandsire, that the latter
-might choose for him a name.[105] The author of the Homeric Hymn to
-Demeter puts these words into the mouth of the goddess-nurse:
-
-            καί κεν παῖδα νεογνὸν ἐν ἀγκοίνῃσιν ἔχουσα
-            καλὰ τιθηνοίμην.[106]
-
-The nurse in Herodotus carried the child each day to the temple of
-Helen.[107] Iphigenia speaking of Orestes says that she left him at home
-a young child in the arms of his nurse:
-
-            ἔλιπον ἀγκάλαισι νεαρὸν τροφοῦ.[108]
-
-At the festival of the Amphidromia, it was the nurse who carried the
-child around the hearth;[109] and in the Nurse-festival (τιθηνίδια) at
-Sparta, the nurses carried the male children to the temple of
-Artemis.[110] We know that nurses walked the floor with fretful children
-in order to soothe them. A good instance of this is given in Menander’s
-Samia, 26–30 (Capps), where an old nurse fondles a child to her heart’s
-content, kissing it and calling it soft names, walking around with it
-until it is quieted. “The homeopathic cure of morbid ‘enthusiasm’ by
-means of music was, it may be incidentally observed, known to Plato. In
-a passage of the Laws,[111] where he is laying down the rules for the
-management of infants, his advice is that infants should be kept in
-perpetual motion, and live as if they were always tossing at sea. He
-proceeds to compare the principle on which religious ecstasy is cured by
-a strain of impassioned music, with the method of nurses, who lull their
-babes to sleep not by silence but by singing, not by holding them quiet,
-but by rocking them in their arms.... An external agitation (κίνησις) is
-employed to calm and counteract an internal. But Plato recognized the
-principle only as it applied to music and to the useful art of nursing.”
-
-This perpetual motion used by the nurse is referred to in the
-Timaeus,[112] and Aristotle thinks “it is of advantage to have all the
-movements made (of the bodies of infants) that it is possible to have
-made in the case of creatures so young.”[113] Plato lays down
-regulations for the nurses to carry the children into the fields, to the
-temples, and on visits to their acquaintances until they are able to
-stand alone. He would have them carried until the end of the third year,
-lest their limbs should be distorted by standing on them too soon: καὶ
-δὴ καὶ τὰς τροφοὺς ἀναγκάζωμεν νόμῳ ζημιοῦντες τὰ παιδία ἢ πρὸς ἀγροὺς ἢ
-πρὸς ἱερὰ ἢ πρὸς ὀικείους ἀεί πῃ φέρειν, μέχριπερ ἂν ἱκανῶς ἵστασθαι
-δυνατὰ γίγνηται, καὶ τότε διευλαβουμένας, ἔτι νέων ὄντων μή πῃ βίᾳ
-ἐπερειδομένων στρέφηται τὰ κῶλα ἐπιπονεῖν φερούσας, ἕως ἂν τριέτες
-ἀποτελεσθῇ τὸ γενόμενον;[114] This is doubtless the reason why there is
-no mention made of a contrivance to keep the children’s limbs straight
-like the “serperastra”[115] in use among the Romans.[116] The Greeks
-were careful to develop the body and to have it well-shapen. In the
-Pseudo-Plutarchian Essay, De Liberis Educandis, the writer thinks it
-necessary for the members of children to be shapen aright as soon as
-they are born: ὥσπερ γὰρ τὰ μέλη τοῦ σώματος εὐθὺς ἀπὸ γενέσεως πλάττειν
-τῶν τέκνων ἀναγκαῖόν ἐστι.[117] In the De Virtute, the author tells us
-that this is the work of the nurses: αἱ τίτθαι ταῖς χερσὶ τὸ σῶμα
-πλάττουσι.[118] Plato, speaking of the influence of stories on the minds
-of children, says that we must persuade the nurses and the mothers to
-form the souls of their children by these stories πολὺ μᾶλλον ἢ τὰ
-σώματα ταῖς χερσὶν.[119] This practice continued down to the days of
-Galen as is shown from the following: τὰ κῶλα διαπλάττουσι αἱ τροφοὶ τῶν
-βρεφῶν ὥσπερ κήρινα.[120]
-
-
-                               _Cradles_
-
-The nurse had various contrivances in which to place the children after
-they were lulled to sleep. We read that Alcmena cradled her children in
-a shield:
-
-            χάλκειον κατέθηκεν ἐπ’ ἀσπίδα.[121]
-
-The scholiast on Callimachus, Jove, 48, alluding to this passage of
-Theocritus, says that military men were accustomed to place their
-children in shields after birth that they might become vigorous and
-strong. A specimen of a Greek cradle, that of the infant Hermes, a
-little two-handled basket shaped like a shoe, is seen on a vase.[122]
-The σκάφη, another kind of cradle, is mentioned as being instrumental in
-the ἀναγνώρισις of children: καὶ οἶνον ἐν τῇ Τυροῖ διὰ τῆς σκάφης.[123]
-Children were also exposed in a σκάφη: ἐνθέμενος οὖν εἰς σκάφην τὰ
-βρέφη.[124] Adrasteia, the nurse of Zeus, lulled him to sleep in a
-golden winnowing-fan:
-
-            Λίκνῳ ἐνὶ χρυσέῳ.[125]
-
-It was considered an omen of future wealth and prosperity to place
-children in these λίκνα.[126] Bacchus is called λικνίτης,[127] and is
-represented as carried in a λίκνον between a faun and a Bacchante.[128]
-Hermes is conceived to have been cradled in the same manner.[129]
-Another kind of cradle shown on a vase looks like a bed on rollers,[130]
-and answers very well to the description given by Plutarch, Fragm. in
-Hesiod, 45: οἷά τισιν εὐκίνητα κλινίδια μεμηχάνηται πρὸς τὴν τῶν παιδίων
-εὐνήν. The rocking of the cradle is mentioned by Athenaeus: ἡ τροφὸς ...
-ἐτίθει αὐτὸ ἐν σκάφῃ ... ὅτε δὲ κλαίοι ... τὴν σκάφην ἐκίνει καὶ
-κατεκοίμιζεν αὐτό.[131]
-
-
-                  _Amusements Furnished by the Nurse_
-
-It was natural for the nurse to amuse the children with the various
-kinds of toys in use in antiquity. Of these, both the literature and the
-art of Greece furnish many examples. We shall here consider only the
-toys which are mentioned in direct connection with the nurse. That the
-nurse sometimes made toys for the children, we learn from Apollonius
-Rhodius, iii, 131 ff., where the wonderful ball of Zeus τὸ οἷ ποίησε
-φίλη τροφὸς Ἀδράστεια is described. The shaking of rattles (κρόταλα)
-before children by the nurse is spoken of by Stobaeus,[132] and Pollux
-has preserved a passage dealing with the same subject: τὸ κρόταλον καὶ
-τὸ σεῖστρον, ᾧ καταβαυκαλῶσιν αἱ τίτθαι ψυχαγωγοῦσαι τὰ δυσυπνοῦντα τῶν
-παιδίων.[133] We have a vase-painting which portrays a nurse holding in
-her arms a child, while before its face she dandles a fruit.[134]
-Plutarch’s little daughter used to ask her nurse to give her dolls the
-breast.[135] We learn from Plautus that the nurses took the children to
-the theatres:
-
-                  Nutrix ...
-            Me spectatum tulerat per Dionysia.[136]
-
-And in the Poenulus, the nurses are bidden to refrain from bringing the
-children to that play.[137] In Vitruvius’ account of the origin of the
-Corinthian Capital, there is mention made of a Corinthian nurse who
-gathers in a basket the playthings which had served for the amusement of
-her nursling in life, in order to adorn the tomb with them after
-death.[138]
-
-
-                      _General Care Over Children_
-
-To keep the child clean and to attend to all its wants were the
-principal occupations of the nurse. Cilissa recalls in touching terms
-the childhood of her dear nursling whose death she had just learned. She
-ran to him by night, at his least cry, anticipating all his wishes and
-foreseeing all his needs. Careful for the child’s cleanliness, she
-washes its garments and its linen:
-
-            ὃν ἐξέθρεψα μητρόθεν δεδεγμένη,
-            καὶ νυκτιπλάγκτον ὀρθίων κελευμάτων
-            καὶ πολλὰ καὶ μοχθήρ’ ἀνωφέλητ’ ἐμοὶ
-            τλάσῃ. τὸ μὴ φρονοῦν γὰρ ὡσπερεὶ βοτὸν
-            τρέφειν ἀνάγκη, πῶς γὰρ οὔ; τρόπῳ φρενός·
-            οὐ γάρ τι φωνεῖ παῖς ἔτ’ ὢν ἐν σπαργάνοις,
-            εἰ λιμὸς ἢ δίψη τις, ἢ λιψουρία
-            ἔχει· νέα δὲ νηδὺς αὐτάρκης τέκνων.
-            τούτων πρόμαντις οὖσα, πολλὰ δ’, οἴομαι,
-            ψευσθεῖσα παιδὸς σπαργάνων φαιδρύντρια·
-            γναφεὺς τροφεύς τε ταὐτὸν εἰχέτην τέλος.[139]
-
-With less vividness Moschio’s nurse recalls the days of his infancy.
-
-            πρώην τοιοῦτον ὄντα Μοσχίων’ ἐγώ,
-            αὐτὸν ἐτιθηνούμην ἀγαπῶσα, νῦν δ’ ἐπεὶ
-            παιδίον ἐκείνου γέγονεν.[140]
-
-Suidas suggests another duty in an anonymous passage: μειράκια, ταῖς
-τίτθαις ἀπομύττειν ... ἀποπέμψατε, and the same thing is referred to in
-the first book of the Republic: περιορᾷ καὶ οὐκ ἀπομύττει.[141] After
-the children were washed and dressed by the nurses, they were brought to
-their mothers who took them up and played with them.[142] This fondling
-of children is mentioned in Agamemnon:
-
-            πολέα δ’ ἐσχ’ ἐν ἀγκάλαις
-            νεοτρόφου τέκνου δίκαν.[143]
-
-and in Orestes:
-
-            καὶ γὰρ μ’ ἔθρεψε σμικρὸν ὄντα, πολλὰ δὲ
-            φιλήματ’ ἐξέπλησε, τὸν Ἀγαμέμνονος
-            παῖδ’ ἀγκάλαισι περιφέρων.[144]
-
-That it was resorted to by the nurses, we gather from Samia, 29 ff.,
-where we also learn that the nurse used pet names in speaking to the
-children. Aeschines says that Demosthenes acquired the nickname βάταλος
-from his nurse.[145]
-
-In learning to walk the children must have had many a tumble; but the
-nurse was always at hand to pick them up, and clean them, and tidy their
-dress and afterwards find fault with and correct them: καὶ γὰρ αἱ τίτθαι
-τοῖς παιδίοις πεσοῦσιν οὐ λοιδορησόμεναι προστρέχουσιν, ἀλλ’ ἤγειραν καὶ
-κατέστειλαν, εἶθ’ οὕτως ἐπιπλήττουσι καὶ κολάζουσι.[146] Epictetus
-speaks of a nurse beating the stone which had caused a child to
-stumble.[147] Philoctetes, miserably crawling along the ground to obtain
-food, likens himself to a child without its kind nurse:
-
-            τότ’ ἂν εἰλυόμενος, παῖς ἄτερ ὡς φίλας τίθηνας.[148]
-
-Plato speaks of a method nurses had of finding out what children want.
-When anything is brought to an infant and he is silent, then he is
-supposed to be pleased, but when he weeps and cries out, then he is not
-pleased.[149] Aristotle thinks that the crying of infants should not be
-restrained since it is conducive to their growth: συμφέρουσι γὰρ πρὸς
-αὔξησιν,[150] but Plutarch in his De Cohibenda Ira says: ὅπερ οὖν αἱ
-τίτθαι πρὸς τὰ παιδία λέγουσι “μὴ κλαῖε καὶ λήψῃ” τοῦτο πρὸς τὸν θυμὸν
-οὐκ ἀχρήστως.[151] By means of amulets and charms the nurses sedulously
-guarded the children against the pernicious influence of witchcraft and
-the evil eye. Demeter, in the Homeric Hymn, promises the mother that no
-harm shall come to the child from witchcraft:
-
-            θρέψω, κοὔ μιν ἔολπα κακοφραδίῃσι τιθήνης
-            οὔτ’ ἄρ’ ἐπηλυσίη δηλήσεται οὔθ’ ὑποτάμνον.[152]
-
-The amulets were usually of a grotesque character that the sight being
-diverted to them should not make so strong an impression on the
-child.[153] On the approach of a stranger, a nurse in charge of a
-sleeping infant would spit towards him as if to keep off from the child
-a possibly evil influence.[154] Another charm against the evil eye is
-preserved by St. John Chrysostom: βόρβορον αἱ γυναῖκες ἐν τῷ βαλανείῳ
-λαμβάνουσαι τροφοὶ καὶ θεραπαινίδες καὶ τῷ δακτύλῳ χρίσασαι κατὰ τοῦ
-πετώπου τυποῦσι τοῦ παιδίου κἂν ἔρηταί τις, τί βούλεται ὁ βόρβορος τὶ δὲ
-ὁ πηλός; ὀφθαλμὸν πονηρὸν ἀναστρέφει, φασί, καὶ βασκανίαν καὶ
-φθόνον.[155]
-
-At what age the children left the care of the nurses is not certain.
-Chrysippus allows three years to them,[156] and according to Plato, the
-boys and girls were separated at six.[157] It seems clear that the boys,
-at least, were sent early to school to keep them out of harm’s way: ἐπεὶ
-καὶ αἱ τίτθαι τοιάδε λέγουσι περὶ τῶν παιδίων ὡς ἀπιτέον αὐτοῖς ἐς
-διδασκάλου. καὶ γὰρ ἂν μηδέπω μαθεῖν ἀγαθόν τι δύνωνται, ἀλλ’ οὖν φαῦλον
-οὐδὲν ποιήσουσιν ἐκεῖ μένοντες.[158]
-
-
-                   _The Nurse and the Grown Daughter_
-
-The tie between nurse and child might continue strong in later years.
-She often remained in the family as the attendant and sometimes as the
-confidante of the young maiden. Thus Nausicaa’s old nurse lights her
-fire and prepares her evening meal:
-
-            ἥ οἱ πῦρ ἀνέκαιε καὶ εἴσω δόρπον ἐκόσμει.[159]
-
-The same nurse who had tended Phaedra as an infant remained in her
-service until the death of her mistress. Her devotion, introduced mainly
-as a dramatic expedient, is nevertheless lifelike. Indeed it is the
-blindness, even to precipitancy, of her love of Phaedra which must be
-held accountable for the method employed by her to cure the distemper of
-her mistress. This she herself acknowledges in her answer to Phaedra:
-
-            ἔθρεψά σ’ εὔνους τ’ εἰμί· τῆς νόσου δέ σοι
-            ζητοῦσα φάρμαχ’ ηὗρον οὐχ ἁβουλόμην.
-            εἰ δ’ εὔ γ’ ἔπραξα, κάρτ’ ἂν ἐν σοφοῖσιν ἦ·
-            πρὸς τὰς τύχας γὰρ τὰς φρένας κεκτήμεθα.[160]
-
-We read that the nurse accompanied the young maiden out of doors,
-guarded her well, looking askance at admirers who were attracted by the
-girl’s beauty: “Thou old nurse of a loved one, why do you bark at me
-while approaching you, and harshly throw me into twice as many pains?
-For you are leading a very beautiful virgin in whose steps I am
-treading. See, how I am going along my own path. It is sweet merely to
-look upon her form. What grudging of eyes is there, thou wretched one!
-We look upon the forms of even the immortals....”[161]
-
-Still, she is sometimes the go-between in the maiden’s love affairs, as
-in the tale of Acontius and Cydippe.[162] So, too, the old nurse of Hero
-dries the tears of her love-sick charge and receives her
-confidence.[163] The power and influence of Polyxo, the aged nurse of
-Hypsiple, are evidenced by the fact of her being consulted in an affair
-of state.[164] That these old nurses were wont to comfort and console
-their charges when grown up, we learn from the following:
-
-                                          ἠύτε κούρη
-            οἰόθεν ἀσπασίως πολιὴν τροφὸν ἀμφιπεσοῦσα
-            μύρεται.[165]
-
-
-                     _The Nurse and the Grown Son_
-
-Outside of Homer, we do not find the nurse as actively engaged in duties
-towards the grown son as towards the daughter. Eurycleia continued her
-care of Telemachus until he came to man’s estate. She accompanied him to
-his chamber, folded and smoothed his clothes, and having hung them up,
-carefully closed the door after her.[166] She welcomed him as a son on
-his return from Pylos,[167] and is sought by him as his faithful
-friend.[168] She gently reproved him for having blamed his mother where
-there was no blame,[169] yet she was anxious to see him established in
-his rights.[170] She is the first to recognize her old master and former
-nursling, Odysseus.[171] On the recognition, he addresses her by the old
-name of his childhood, μαῖα, which Telemachus also uses.[172]
-
-The grief of Cilissa for Orestes shows that her love for him had endured
-beyond the nursery days.[173] The unfortunate woodcutter in Callimachus’
-Demeter, who had offended the goddess, was bewailed by the nurse by whom
-he had been suckled.[174] Moschio’s nurse still retained loving thoughts
-of her dear child, Moschio, and was much interested in the son for the
-sake of the father.[175] The old nurse in Demosthenes’ In Evergum was
-welcomed by her former nursling as a safe companion for his wife during
-his absence, and his care of her after the robbery is an evidence of the
-esteem in which she was held.[176] A further indication of the love and
-gratitude evinced by young men for the nurses of their childhood is
-shown in the relatively large number of monuments and epigrams dedicated
-to them.[177]
-
-
-                      _The Nurse in the Household_
-
-When the nurse was not occupied with the child, she owed towards the
-household, duties which are specifically mentioned in Homer; but not so
-clearly defined in later authors. Thus the nurse of Eumaeus is engaged
-in washing when she is seduced by the pirates.[178] Eurycleia is the
-mainstay of the house in Ithaca, having complete charge of the domestic
-arrangements. In the morning, she gives her directions for the day’s
-work to the female slaves[179] over whom she has joint supervision with
-the mistress.[180] These, she taught how to perform the various works of
-the house—making beds, strewing couches, carding wool, setting tables
-and cleaning rooms. Besides, she is the stewardess of the household:
-
-                      ἐν δὲ γυνὴ ταμίη νύκτας τε καὶ ἦμαρ
-            ἔσχ’, ἣ πάντ’ ἐφύλασσε νόου πολυιδρείῃσιν,
-            Εὐρύκλει’, Ὦπος θυγάτηρ Πεισηνορίδαο.[181]
-
-and to her Telemachus applies for provisions for his journey.[182] It is
-characteristic of her to keep the best wine against the homecoming of
-Odysseus.[183]
-
-Demeter enumerates the duties incumbent on a nurse in addition to her
-nursing cares:
-
-            οἷαί τε τροφοί εἰσι θεμιστοπόλων βασιλήων
-            παίδων καὶ ταμίαι κατὰ δώματα ἠχήεντα.
-                   ·       ·       ·       ·       ·
-            ... καὶ δώματα τηρήσαιμι,
-            καί κε λέχος στορέσαιμι μυχῷ θαλάμων εὐπήκτων
-            δεσπόσυνον, καὶ κ’ ἔργα διδασκήσαιμι γυναῖκας.[184]
-
-They are substantially the same as those of Eurycleia.
-
-So far as we can see, the nurse of Tragedy is occupied almost
-exclusively with the mistress. The nurse of Medea, however, affects a
-superior tone in speaking to the παιδαγωγός,[185] and gives him
-directions concerning the children.[186] In a similar way the nurse of
-Comedy seems to have authority over some of the servants.[187]
-
-
-                 _General Characteristics of the Nurse_
-
-Instances of the love and devotedness of nurses are not wanting in the
-literature. From Homer down, we see the nurse as a kind mother lavishing
-love and affection on the child that she nursed. In the Odyssey,
-Eurycleia is represented as loving Telemachus more than did the other
-women:
-
-            καὶ ἔτρεφε τυτθὸν ἐόντα.[188]
-
-and Penelope bears witness that Eurycleia had diligently nursed and
-tended Odysseus:
-
-            εὐ τρέφεν ἤδ’ ἀτίταλλε.[189]
-
-Right willingly did the old nurse give her services to one who reminded
-her of her master. She is the first to recognize him by the scar he had
-received in his youth. Then
-
-            τὴν δ’ ἅμα χάρμα καὶ ἄλγος ἕλε φρένα, τὼ δέ οἱ ὄσσε
-            δακρυόφι πλῆσθεν, θαλερὲ δέ οἱ ἔσχετο φωνή.[190]
-
-A picture of true devotedness is given by Herodotus,[191] where a nurse
-takes an ugly child every day to the temple of Helen to implore the gift
-of beauty for her charge.
-
-Stesichorus[192] and Pindar[193] assert that it was the nurse who saved
-Orestes from his mother after his father’s murder. Aeschylus calls her
-Cilissa, and points her out to us as full of love and devotedness for
-the child.[194] Such is the devotion of Medea’s nurse for her mistress
-that the old παιδαγωγός is surprised to see her outside the place
-without Medea.[195] The nurse in the Trachiniae shows real grief for the
-fate of her mistress,[196] while Phaedra’s nurse attributes her unwise
-action to excess of love,[197] and Hypsipyle’s nursling is as dear to
-her as her own child.[198] Fidelity is the attribute which characterizes
-Aristophanes’ πιστὴ τροφός.[199] A good instance of the nurse’s care for
-the child is given in Menander, where an old nurse, seeing a child
-crying and neglected, goes up to it and says: “My darling, and my
-precious, and where is Mama?” She then kisses it and walks about with it
-until it stops crying, when she says to herself, “Ah me, it seems but
-yesterday I was nursing that dear child, Moschio, and now that a child
-is born to him!” Then to a young girl who comes running in from outside:
-“Bathe the child, can’t you? What is this? Is it because it is his
-father’s wedding day that you have no care of the little one?”[200]
-
-Examples of tender attachment are also met with in real life.
-Demosthenes furnishes a typical illustration in Oration, xlvii. “I
-explained to the interpreters the attachment of the woman to our family,
-the cause of my having her in my house, and that she had lost her life
-in the defense of my property. She had no kind of family connection with
-me, except that she had been my nurse.”
-
-In contrast to these, we have but few instances of unkindness on the
-part of the nurse. However, the perversity of human nature is
-exemplified in the illustration Plutarch gives: “For nurses, who are
-often rubbing the dirt off their infants, sometimes tear the flesh and
-put them to torture.”[201] This contrary note is again struck in
-Stobaeus,[202] where the lack of skill and teasing humor of some nurses
-is portrayed. The child is hungry, the nurse obliges it to sleep; it is
-thirsty, she gives it a bath; it is sleepy, she keeps it awake by
-shaking rattles in its ears. Aristophanes, too, does not spare those
-nurses who rob their nurslings of a part of their meal.[203] Though the
-chattering[204] and tippling propensities[205] of the nurse are
-sometimes referred to, we do not read that they led her to neglect the
-child. In fact, neglect and unkindness to children are not
-characteristic of the Greek nurse as popularly conceived. Of this we
-have ample evidence from the number of metaphors employed in the
-literature wherein the nurse figures and always in a good sense. One’s
-fatherland is frequently called a nurse, since the care and nurture
-bestowed on a man by his country is like that given the child by the
-nurse. We read of the much-nourishing nurse, Greece (Ἑλλάδος ἀμητῆρα
-πολυθρέπτοιο τιθήνης);[206] your motherland, most beloved nurse (γῇ τε
-μητρί, φιλτάτῃ τροφῷ;)[207] this, thy country, nursed thee:
-
-            (οὔτ’ ἐννομ’ εἶπας οὐτε προσφιλὲς πόλει
-            τῇδ’, ἥ σ’ ἔθρεψε, τήνδ’ ἀποστερῶν φάτιν;)[208]
-
-Apollo may love me as caring for his dear nurse, i. e. the island of
-Delos (Κύνθιος αἰνήσῃ με φίλης ἀλέγοντα τιθήνης),[209] and many other
-examples. The dinner table is styled the nurse of life (βίου
-τιθήνη).[210] The dove keeping the snake from her brood is an
-all-attentive nurse:
-
-            (δράκοντες ὥς τις τέκνων
-            ὑπερδέδοικεν λεχαίων δυσευνάτορας
-            πάντροφος πελειάς.)[211]
-
-The fountains are called the nurses of Bacchus, because the water being
-mingled with the wine increased the quantity of the wine.[212]
-
-Thus we find that in the performance of her fourfold office towards
-child, grown daughter, grown son, and household, the nurse exhibited a
-tender devotion towards the family in which she lived and especially
-towards the members of it who had been the former objects of her care.
-
-
-
-
-                               CHAPTER IV
-                      NURSERY TALES AND LULLABIES
-
-
-The importance of the nurse in Greek life may be judged from the fact
-that to her as well as to the mother was entrusted the early education
-of the child. Quintilian quoting Chrysippus, whose treatise on Greek
-education has unfortunately been lost, says: “Those advise better who
-like Chrysippus think that no part of a child’s life should be exempt
-from education. For Chrysippus, though he has allowed three years to the
-nurses, yet is of the opinion that the minds of children may be imbued
-with excellent instruction even by them.”[213] The same author wishes
-nurses to be women of some knowledge. At any rate, they should be the
-best circumstances allow.[214] If we can judge from Republic, 343 _a_,
-the nurse taught the children to distinguish between ordinary words:
-εἰπέ μοι, ἔφη, ὦ Σώκρατες, τίτθη σοι ἔστιν;... ὅτι τοί σε, ἔφη,
-κορυζῶντα περιορᾷ καὶ οὐκ ἀπομύττει δεόμενον, ὅς γε αὐτῇ οὐδὲ πρόβατα
-οὐδὲ ποιμένα γιγνώσκεις.
-
-The first lessons of the nurse were imparted by means of stories and
-songs, when children were not of an age to learn gymnastic. Of this
-Plato makes mention in the following passage: οὐ μανθάνεις, ἦν δ’ ἐγώ,
-ὅτι πρῶτον τοῖς παιδίοις μύθοις λεγόμενον; τοῦτο δέ που ὡς τὸ ὅλον
-εἰπεῖν ψεῦδος, ἔνι δὲ καὶ ἀληθῆ. πρότερον δὲ μύθοις πρὸς τὰ παιδία ἢ
-γυμνασίοις χρώμεθα.[215] Furthermore, he would have mothers and nurses
-mould the minds of the children by means of these tales: πείσομεν τὰς
-τροφούς τε καὶ μητέρας πλάττειν τὰς ψυχὰς αὐτῶν τοῖς μύθοις πόλυ μᾶλλον
-ἢ τὰ σώματα ταῖς χερσίν.[216]
-
-In ancient literature, however, we find only isolated traces of nursery
-tales which may perhaps be accounted for by the contempt with which the
-Greeks regarded this form of literature, an inference drawn from
-Socrates’ answer to Hippias: σοι χαίρουσιν οἱ Λακεδαιμόνιοι, ἅτε πολλὰ
-εἰδότι· καὶ χρῶνται ὥσπερ ταῖς πρεσβύτισιν οἱ παῖδες πρὸς τὸ ἡδέως
-μυθολογῆσαι.[217] More emphatic is his answer to Gorgias: τάχα δ’ οὖν
-ταῦτα μῦθος σοι δοκεῖ λέγεσθαι, ὥσπερ γραός· καὶ καταφρονεῖς αὐτῶν.[218]
-In a similar strain writes Lucian: ἔτι σοι γραῶν μῦθοι τὰ λεγόμενα
-ἐστι.[219] Disconnected as are the allusion to nursery tales and
-notwithstanding the contempt in which they were held, we have sufficient
-evidence to prove their existence and suggest their character.
-
-Nurses had many ways of acting on the imaginations of their young
-charges in order to secure their obedience, to quiet them or put them in
-good humor. The choice of the tales depended on the nurse and on the
-intelligence of the children whom they nursed διὰ μυθολογίας,[220] and
-quieted again by tales after they had beaten them: καθάπερ αἱ τίτθαι τὰ
-παιδία, ἐπειδὰν αὐτοῖς πληγὰς ἐμβάλωσι παραμυθούμεναι καὶ χαριζόμεναι
-μῦθον αὐτοῖς ὕστερον διηγήσαντο.[221] This recounting of tales is also
-mentioned by Philostratus: καὶ καταμυθολόγει με ἡ τίτθη χαριέντως.[222]
-
-As a substitute for the sandal, which according to Lucian[223] was
-energetically applied, they sometimes told the children stories of an
-awe-inspiring character. The time-honored bogey was always in
-requisition to frighten them into good behavior, while there were tales
-of a pleasing character for the good children. These two classes of
-tales which we may designate as protreptic and apotropaic are clearly
-defined by Strabo in the following passage: τοῖς τε γὰρ παισὶ
-προσφέρομεν τοὺς ἡδεῖς μύθους εἰς προτροπὴν εἰς ἀποτροπὴν δὲ τοὺς
-φοβερούς.[224]
-
-We shall first consider the apotropaic tales, or bogeys. Of these, the
-most frequently mentioned is Lamia who is so intimately connected with
-the domain of fable that Plutarch called Demetrius Μῦθος because the
-name of his mistress was Lamia: Δημοχάρης δὲ ὁ Σόλιος τὸν Δημήτριον
-ἐκάλει Μῦθον· εἶναι γὰρ αὐτῷ καὶ Λαμίαν (Λάμιαν).[225]
-
-From Diodorus we learn that she was of Libya: τίς τοὔνομα ἐπονείδιστον
-βροτοῖς οὐκ οἶδε Λαμίας τῆς Λιβυστικῆς γένος.[226] The Scholiast on
-Aristophanes, Peace, 758, says that she was a Libyan woman with whom
-Zeus consorted, not without the knowledge of Hera, who being jealous,
-destroyed Lamia’s children. When they were killed and she was
-overburdened, Lamia killed the children of others.[227] Therefore,
-nurses called Lamia to them to frighten children. And the story is told
-how she by the counsel of Hera passed her life sleepless, so that day
-and night she was in continual pain, until Zeus taking pity on her made
-her eyes removable.[228] Plutarch thus speaks of her in De Curiositate:
-νῦν δὲ ὥσπερ ἐν τῷ μύθῳ τὴν Λάμιαν λέγουσιν· οἴκοι μὲν ᾄδειν τυφλήν, ἐν
-ἀγγείῳ τινι τοὺς ὀφθαλμοὺς ἔχουσαν ἀποκειμένους ἔξω δὲ προιοῦσαν
-ἐπιτίθεσθαι καὶ βλέπειν. Her singing would attract children to her abode
-but they had a chance to escape when her eyes were ἐν ἀγγείῳ.[229]
-
-The fear which children had for the Lamia is referred to by Lucian in a
-passage where he is speaking of the stories told to children: μυθίδια
-παίδων ψυχὰς κηλεῖν δυνάμενα ἔτι τὴν Μορμὼ καὶ τὴν Λάμιαν δεδιότων.[230]
-She was said to devour children alive. Whence Horace: “Neu pransae Lamia
-vivum puerum extrabat alvo.”[231] Philostratus represents her as a
-monster, possessing the blood-sucking reputation of the vampire.[232]
-Dionysius of Halicarnassus mentions her in a passage in which he is
-treating of the fables of earlier historians: Λαμίας τινὰς ἱστοροῦντες
-ἐν ὕλαις καὶ νάπαις ἐκ γῆς ἀνιεμένας, καὶ ναΐδας ἀμφιβίους ἐκ ταρτάρων
-ἐξιούσας καὶ διὰ πελάγους νηχομένας καὶ μιξόθερας, καὶ ταύτας εἰς
-ὁμιλίαν ἀνθρώποις συνερχομένας.[233]
-
-Lamia plays an important part in modern Greek nursery tales, where she
-is portrayed as a monster, hideous and deformed, hungry for human flesh,
-partaking of the nature of the Harpy, the Gorgon, and the Empusa.[234]
-Belief in her is so common in Greece that Wachsmuth says when a child
-dies suddenly they say: τὸ παιδὶ τὸ ἔπνιξε ἡ Λάμια.[235]
-
-With Lamia, Strabo groups: Γοργὼ καὶ ὁ Ἐφιάλτης καὶ ἡ Μορμολύκη.[236]
-That the hideous aspect of the Gorgon was used as a bugbear, may be
-gathered from Aristophanes, Acharnians, 582, where Lammachus is bidden
-to take away his shield which has the Gorgon for a device: ἀπένεγκε μου
-τὴν μορμόνα. As if the speaker said: “Take away the representation of
-the Gorgon which strikes terror into me, as μορμώ does into children.”
-Mormolyke is called the nurse of Acheron, husband of Gorgyce by
-Sophron.[237] The significance of the name is derived from μορμολύκεια,
-the general term for “bogey” of which Plato, speaking of the fear of
-death, says: μὴ δεδιέναι τὸν θάνατον, ὥσπερ τὰ μορμολύκεια.[238]
-
-To the apotropaic nursery tales belong also the stories of Acco and
-Alphito which are classed together by Plutarch: τῆς Ἀκκοῦς καὶ τῆς
-Ἀλφιτοῦς δ’ ὦν τὰ παιδάρια τοῦ κακοσχολεῖν αἱ γυναῖκες ἀνείργουσιν.[239]
-According to Hesychius the word Acco is etymologically connected with
-ἀσκός and ἀκκόρ, so that by Acco was originally meant a bugbear which
-carried off naughty children in a bag. In a similar manner Alphito, from
-ἄλφιτα is explained.
-
-Another favorite of the nurses was Gello: δαίμων ἣν γυναῖκες τὰ νεογνὰ
-παιδία φασὶν ἁρπάζειν. (Hesychius.) Zenobius, iii, 3, explaining the
-proverb, Γελλὼ παιδοφιλωτέρα, says of her: Γελλὼ γάρ τις ἦν παρθένος,
-καὶ ἐπειδὴ ἀώρως ἐτελεύτησε, φασὶν οἱ Λέσβιοι αὐτῆς τὸ φάντασμα
-ἐπιφοιτᾶν ἐπὶ τὰ παιδία, καὶ τοὺς τῶν ἀώρων θανάτους αὐτῇ ἀνατιθέασι.
-Μέμνηται ταύτης Σαπφώ.[240] Hesychius also styles her εἴδωλον Ἐμπούσης.
-The Empusa here referred to is placed in the same category with Lamia
-and Mormolyke: ἡ χρηστὴ νύμφη μία τῶν Ἐμπουσῶν ἐστιν, ἃς Λαμίας τε καὶ
-μορμολοκίας οἱ πολλοὶ ἡγοῦνται.[241] She possessed the property of
-assuming any form she pleased: “For they were travelling by a bright
-moonlight when the figure of an empusa or hobgoblin appeared to them
-that changed from one form into another until finally it vanished into
-nothing.”[242] According to the Scholiast on Apollonius Rhodius, iii,
-860, Hecate often sends out ghosts, the so-called Ἑκαταῖρα and often
-changes her form, wherefore she is called Empusa. Aeschines’ mother
-acquired the nickname Empusa ἐκ τοῦ πάντα ποιεῖν,[243] according to the
-Scholiast πάντα τὰ αἰσχρὰ καὶ ἀνόσια.
-
-Another bogey was the Strigla, the Roman Strix (Mod. Greek στρίγλαις),
-of which mention is made in a fragment of an ancient nursery song:
-
-            Στρίγγ’ ἀποπομπεῖν νυκτιβόαν, στρίγγ’ ἀπὸ λαῶν,
-            ὄρνιν ἀνωνυμίαν ὠκυπόρους ἐπὶ νῆας.[244]
-
-The wolf had also its place in this literature, since its name was used
-in the same manner as the bugbears mentioned above:
-
-            Ἄγροικος ἠπείλησε νηπίῳ τίτθη
-            κλαίοντι ‘Παῦσι· μή σε τῷ λύκῳ ῥίψω.’[245]
-
-A good example of the way in which children were frightened by these
-bogeys is given in Theocritus, where Praxinoe who wants to go out to the
-Adonis festival says to the child who runs after her crying:
-
-                    οὐκ ἄξω τυ, τέκνον· Μορμώ, δάκνει ἵππος·
-            δάκρυε, ὅσσα θέλεις· χωλὸν δ’ οὐ δεῖ σε γένεσθαι.[246]
-
-Another instance is given by Callimachus in the Hymn to Artemis, where
-he tells that when a mother in Olympus cannot get her daughter to obey
-her, she calls one of the Cyclopes, and the indefatigable Hermes appears
-immediately with his face smeared with soot to personate the Cyclops.
-Then the child hastens in fright to her mother and puts her head on her
-bosom:
-
-            ἀλλ’ ὅτε κουράων τις ἀπειθέα μητέρι τεύχε,
-            μήτηρ μὲν Κύκλωπας ἑῇ ἐπὶ παιδὶ καλιστρεῖ,
-            Ἄργην, ἢ Στερόπην· ὁ δὲ δώματος ἐκ μυχάτοιο,
-            ἔρχεται Ἑρμείης σποδίῃ κεχρημένος αἴθῃ.
-            αὐτίκα τὴν κούρην μορμύσσεται.[247]
-
-The Scholion on this passage says: καταπληκτικὰ φοβερά. ἐκ μεταφορᾶς τῆς
-μορμοῦς τὰ βρέφη φοβούσης.[248] The μορμώ here spoken of was a woman of
-horrible and monstrous aspect which Hesychius calls τὸ φόβητρον τοῖς
-παιδίοις. Xenophon likens the fear of the allies to that which young
-children have for μορμώ: οἱ μὲν Λακεδαιμόνιοι ἐπισκώπτειν ἐτόλμων ὡς οἱ
-σύμμαχοι φοβοῖντο τοὺς πελταστὰς, ὥσπερ μορμόνας παιδάρια.[249]
-Aristophanes also makes use of this word:
-
-            οὐδὲν δέομεθ’, ὦνθρωπε, τῆς σῆς μόρμονος.[250]
-            ὀφρῦς ἔχοντα καὶ λόφους, δείν’ ἄττα μορμορωπὰ.[251]
-            ὡς δὴ καταπιόμενός με. μορμὼ τοῦ θράσους.[252]
-
-Such were the tales told by nurses to frighten children into good
-behavior. We cannot but think that these stories, although they secured
-obedience for the time being, must have had a deleterious effect on the
-children. This view is substantiated by a passage of Lucian: “If you do
-not want to fill these boys’ heads with ghosts and hobgoblins, postpone
-your grotesque horrors for a more suitable occasion. Have some mercy on
-the lads: do not accustom them to listen to a tangle of superstitious
-stuff that will cling to them for the rest of their lives and make them
-start at their own shadow.”[253]
-
-What the children naturally preferred to these threats were the stories
-told to put them to sleep or to amuse them—the protreptic tales. The
-nurses had a store of such tales, and γραῶν or τιτθῶν μῦθοι have grown
-into a proverb.[254]
-
-The subject matter of these tales was the actions of the gods and heroes
-of mythology: γεγονὼς αὐτὸς ἐκ Διός τε καὶ τῆς τοῦ δήμου ἀρχηγέτου
-θυγατρός· ἅπερ αἱ γραῖαι ᾄδουσι.[255] Hence the telling of them might
-have the greatest influence on the moral education of the children.
-Plato, therefore, enlarges on the care to be taken in their selection,
-so that the children might not receive immoral impressions and false
-ideas: ἆρ’ οὖν ῥᾳδίως οὕτω παρήσομεν τοὺς ἐπιτυχόντας ὑπὸ τῶν
-ἐπιτυχόντων μύθους πλασθέντας ἀκούειν τοὺς παῖδας καὶ λαμβάνειν ἐν ταῖς
-ψυχαῖς ὡς ἐπὶ τὸ πολὺ ἐναντίας δόξας ἐκείναις, ἄς ἐπειδὰν τελεωθῶσιν,
-ἔχειν οἰησόμεθα δεῖν αὐτούς;[256] He therefore establishes a censorship
-of the writers of fiction, and rejects even Hesiod and Homer: πρῶτον δὴ
-ἡμῖν, ὡς ἔοικεν, ἐπιστατητέον τοῖς μυθοποιοῖς, καὶ ὃν μὲν ἂν καλὸν
-ποιήσωσιν, ἐγκριτέον, ὃν δ’ ἂν μή, ἀποκριτέον. τοὺς δ’ ἐγκριθέντας
-πείσομεν τὰς τροφούς τε καὶ μητέρας λέγειν τοῖς παισί.[257] As a matter
-of fact, all sins that men could commit were imputed to the gods by
-these poets.[258]
-
-The story of Zeus who thrust his father from the throne would teach
-children disloyalty to parents,[259] while his amorous connections with
-goddesses and mortals could not but have a pernicious effect on young
-minds. Plutarch thinks nurses should be restrained in the selection of
-these tales: μὴ τοὺς τυχόντας μύθους τοῖς παιδίοις λέγειν, ἵνα μὴ τὰς
-τούτων ψυχὰς ἐξ ἀρχῆς ἀνοίας καὶ διαφθορᾶς ἀναπίμπλασθαι συμβαίνῃ,[260]
-and Aristotle wishes to place these matters under the supervision of the
-Paedonomoi: καὶ περὶ λόγων τε καὶ μύθων ποίους τινὰς ἀκούειν δεῖ τοὺς
-τηλικούτους ἐπιμελὲς ἔστω τοῖς ἄρχουσιν, οὓς καλοῦσι παιδονόμους.[261]
-
-On the other hand, ancient mythology is so full of humor and imagination
-and so rich in amusing adventures, that many of these same stories might
-do excellent service to-day as nursery tales. For example, the story of
-the inventiveness of Hermes even in his cradle, the adventures of
-Odysseus, the labors of Hercules, and many others would furnish
-enjoyment to many a child.[262]
-
-Philostratus records that nurses made use of the tale of Theseus and
-Ariadne: ὅτι τὴν Ἀριάδνην ὁ Θησεὺς ἄδικα δρῶν κατέλιπεν ἐν Δίᾳ τῇ νήσῳ
-καθεύδουσα τάχαν, του καὶ τίτθης διάκησας, σοφαὶ γὰρ ἐκεῖναι τὰ τοιαῦτα
-καὶ δακρύουσεν ἐπ’ αὐτοῖς ὅταν ἐθελωσιν.[263]
-
-The magic rings which Timolous wishes for in Lucian, seem to have been
-borrowed from a nursery tale,[264] and the story of the ring of Gyges,
-which rendered its wearer invisible, contains elements of the nursery
-tale.[265] Stories told for comfort and consolation are alluded to by
-Euripides, where Amphitryon counsels Megara to tell tales to the
-children disturbed over their father’s absence:
-
-            ἀλλ’ ἡσύχαζε καὶ δακρυρρόους τέκνων
-            πηγὰς ἀφαίρει καὶ παρευκήλαι λόγοις,
-            κλέπτουσα μύθοις ἀθλίνους κλοπὰς ὅμως.[266]
-
-At the festival of the Oschophoria, the telling of old fables and tales
-to children was part of the ritual.[267]
-
-The style characteristic of modern nursery tales was in vogue in
-classical times, as we learn from Aristophanes where the first words of
-a tale correspond to our well-known “Once upon a time.”
-
-            οὕτω ποτ’ ἦν μῦς καὶ γαλῆ.[268]
-
-The Scholiast commenting on this line says: πρὸς τὴν συνήθειαν, ὅτι τὸν
-μῦθον προέταττον οὕτως, οἷον, ἦν οὕτω γέρων καὶ γραῦς. καὶ Πλάτων ἐν
-Φαίδρῳ (237 B) ἦν οὕτω δὴ παῖς μᾶλλον δὲ μειρακίσκος· τούτῳ δ’ ἦσαν
-ἐράσται πάνυ πολλοί. There is another instance in Lysistrata, where the
-semi-choruses, telling each other a little nursery tale begin:
-
-            οὕτως ἦν πότε ......
-            οὕτω ........[269]
-
-The purpose of all these tales is training to virtue, and is well
-expressed by the Scholiast on Hermogenes, Progymnasmata, i.e.: τὸν μῦθον
-ἀξιοῦσι προσάγειν τοῖς νεοῖς ὅτι τὰς ψυχὰς αὐτῶν πρὸς τὸ βέλτιον
-ῥυθμίζειν δύναται.
-
-We conclude that there was at Athens a store of popular tales for the
-amusement of children, many of which were attributed to Aesop whom
-Herodotus calls λογοποιός.[270] The word λογοποιός seems to indicate
-that a prose version of his fables may have circulated in Athens in the
-time of Socrates.[271] What is certain, however, is that these tales
-were very much enjoyed and that Socrates himself versified some of
-them.[272] The so-called Aesopic tales began “Aesop said.”[273] Other
-tales were classified as Libyan, Cyprian and Sybaritic, distinguishable
-by the opening words: “A man (or a woman) of Sybaris (or of Libya or of
-Cypris) said.”[274] A further distinction between the fables of Aesop
-and those of Sybaris is that the latter were political and about men;
-the former, ethical and about animals.[275] A Λιβυκὸς μῦθος is mentioned
-by Dion Chrysostom employed to calm children after they had been
-chastised.[276]
-
-
-                               LULLABIES
-
-Allied to the nursery tales are the lullabies of the nurses “aussi vieux
-que le monde et qui dureront autant que lui,”[277] which Athenaeus calls
-καταβαυκαλήσεις: αἱ δὲ τῶν τιτθενουσῶν ᾠδαὶ καταβαυκαλήσεις
-ὀνομάζονται.[278] They are also called βαυκαλήματα[279] from βαυκαλάω
-“to lull to sleep” onomatopoetically formed from the nurse’s song. Plato
-refers to them in the Laws where he says that when mothers and nurses
-are desirous to put their children to sleep, they do not bring them to a
-state of quiet, but on the contrary of motion, καὶ οὐ σιγήν, ἀλλά τινα
-μελῳδίαν.[280]
-
-The following passage from Aristotle seems to indicate that they were
-simple melodies without words, sung to a certain rhythm: διὰ τί ῥυθμῷ
-καὶ μέλει καὶ ὅλως ταῖς συμφωνίαις χαίρουσι πάντες; ἢ ὅτι ταῖς κατὰ
-φύσιν κινήσεσι χαίρομεν κατὰ φύσιν; σημεῖον δὲ τὸ τὰ παιδία εὐθὺς
-γεγόμενα χαίρειν αὐτοῖς.[281]
-
-Chrysippus assigns a peculiar tune for the lullabies of nurses.[282]
-Sextus Empiricus very appropriately styles them a metrical humming
-(ἐμμέλης μινύρισμα).[283] It is probable also that to these melodies,
-the nurses adapted improvised words, as we do. This view is borne out by
-the fact that certain specimens exist which are imitations or
-elaborations of those really in use at the time they were written. The
-Lullaby of Alcmena in Theocritus is an instance:
-
-            εὕδετ’ ἐμὰ βρέφεα γλυκερὸν καὶ ἐγέρσιμον ὕπνον·
-            εὕδετ’ ἐμὰ ψυχὰ, δύ’ ἀδελφεὼ, εὔσοα τέκνα·
-            ὄλβιοι εὐνάζοισθε, καὶ ὄλβιοι ᾀῶ ἵκεσθαι.[284]
-
-The melody of these lines is beautiful; the crooning sound of the open
-vowels in the first two, the rounded refrain of the last, with its
-repeated ὄλβιοι and rhyming halves give it all the characteristics of a
-lullaby.[285]
-
-Not less beautiful are Simonides’ lines in the fragment called “The
-Lament of Danae.” While tossed about by the waves, she sings her child
-to sleep with these words:
-
-            κέλομαι εὗδε βρέφος, εὑδέτω, δὲ πόντος,
-            εὑδέτω δ’ ἀμέτερον κακόν.
-            μεταβολία δὲ τὶς φανείῃ Ζεῦ πάτερ, ἐκ σέο.
-            ὅττι δέ θαρσαλέον ἔπος
-            εὔχομαι καὶ νόσφι δίκας, συγγνωθί μοι.[286]
-
-The spirit of rest which pervades the song of the chorus to the
-sorely-suffering Philoctetes suggests the lullaby:
-
-            ὕπν’ ὀδύνας ἀδαὴς, ὕπνε δ’ ἀλγέων,
-            εὐαδὲς ἡμῖν ἔλθοις,
-            εὐαίων, εὐαίων, ὦναξ·
-            ὄμμασι δ’ ἀντίσχοις
-            τὰν δ’ αἴγλαν, ἃ τέταται τὰ νῦν.[287]
-
-Finally, we have another recollection of the nurse’s song in Orestes:
-
-            πότνια, πότνια νύξ,
-            ὑπνοδότειρα τῶν πολυτόνων βροτῶν,
-            ἐρεβόθεν ἴθι, μόλε μόλε κατάπτερος
-            τὸν Ἀγαμεμνόνιον ἐπὶ δόμον.
-            ὑπὸ γὰρ ἀλγέων ὑπό τε συμφορᾶς
-            δ’ διοιχόμεθ’, οἰχόμεθα. κτύπον ἠγάγετ’· οὐχὶ σῖγα
-            σῖγα φυλασσομένα στόματος
-            ἄνα κέλαδον ἀπὸ λέχεος ἥ-
-            συχον ὕπνου χάριν παρέξεις, φίλα;[288]
-
-These are but the traces of a class of songs, which without doubt were
-employed by the Greek mothers and nurses to lull the children to sleep.
-From the very nature of these songs, it is highly improbable that any
-lullaby should survive in the literature.
-
-
-
-
-                               CHAPTER V
-                         MONUMENTS TO THE NURSE
-
-
-The relations between nurse and master were of that sacred character
-which cease not with death. Her sincere and tender affection was not
-only repaid during life by the master’s solicitude for her well-being;
-but after death her memory was frequently perpetuated by the erection of
-monuments.
-
-The unearthing of many of these has proved a fertile source of
-information concerning the nurse. Her name, sometimes her parentage, and
-even details of her life and virtues find expression in the sepulchral
-inscriptions.
-
-The commonest form of grave-stone erected to the memory of the nurse is
-the “Stele”, a horizontal grave-relief more or less ornamented, and
-usually representing the nurse seated, bidding farewell to her master or
-mistress. Conze in his _Die attischen Grabreliefs_ describes several of
-these.
-
-The nurse Melitta, daughter of Apollodorus, the metic, is honored by a
-monument erected by her master, Hippostrates, who is also represented on
-the relief. Beneath is the following inscription:
-
-            Ἐνθάδε τὴν χρηστὴν τίτθην κατὰ γαῖαν καλύπτει
-            Ἱπποστράτης· καὶ νῦν ποθεῖ σε.
-            καὶ ζῶσάν σ’ ἐφίλουν, τίτθη, καὶ νῦν σ’ ἔτι τιμῶ
-            οὖσαν καὶ κατὰ γῆς, καὶ τιμήσω σε ἄχρι ἂν ζῶ·
-            οἶδα δὲ σοι ὅτι καὶ κατὰ γῆς, εἴπερ χρηστοῖς γέρας ἐστίν,
-            πρώτει σοι τιμαί, τίτθη, παρὰ Φερσεφόνει
-            Πλούτονί τε κεῖνται.[289]
-
-This inscription bears witness to the virtues of the nurse and the fond
-relations which must have existed between her and her master, for having
-loved her during life, he yearns for her when she is no more, and
-promises to honor her as long as he lives, thus uniting with those great
-honors which must necessarily be paid her in Hades, if there be there
-any honor paid the good.
-
-The “Stele” of Malicha of Cytherea, the Spartan nurse of the children of
-Diogeitus, is engraved with an inscription bearing witness to her
-goodness:
-
-                    Ἐνθάδε γῆ κατέχει τίτθην παίδων
-            Διογείτου ἐκ Πελοποννήσου τήνδε δικαιοτάτην
-                        Μαλίχα Κυθηρία.[290]
-
-The epithet χρηστή so often seen on the monuments finds place on those
-of nurses. Thus the combination τίτθη χρηστή,[291] to which is sometimes
-added the name of the nurse, occurs: Παίδευσις τίτθη χρηστή,[292]
-Πυῤῥίχη τροφὸς χρηστή.[293] Sometimes the name of the nurse and the word
-τίτθη are found, as Δημητρίᾳ τίτθῃ,[294] Χοιρίνη τίτθη,[295] Φιλύρα
-τίτθη,[296] and there are instances where the simple word τίτθη or
-τείτθη occurs.[297] Then too, the name of the nurse’s country is
-sometimes mentioned in the inscription: Φάνιον Κορινθία τίτθη[298] and
-also that of her nursling: Ῥωξάνη Ζωπύρου Ἁλειέως τίτθη.[299] Βιότη
-Λύσωνος Ἁμαξαντέως τροφός.[300] In these inscriptions τροφός is less
-frequently used for “nurse” than τίτθη.
-
-Besides the monuments erected especially to nurses, we often find the
-nurse shown on the grave-relief of a mother in the act of handing the
-child to her for the last farewell,[301] or holding in her arms a young
-child enveloped in swaddling clothes.[302] The representation of the
-nurse in this connection is quite in keeping with her relations towards
-the family during the sad hours which preceded the burial. While the
-immediate members of the family were considered as the chief mourners,
-they did not look upon it as a condescension to allow the sympathetic
-heart of the nurse to unite its share of grief with theirs.[303]
-
-In addition to the sepulchral inscriptions mentioned above, we have
-literary evidence of the existence of other monuments in honor of
-nurses. Theocritus furnishes the following:
-
-            ὁ μικκὸς τόδ’ ἔτευξε τᾲ Θραΐσσᾳ,
-            Μήδειος τὸ μνᾶμ’ ἐπὶ τᾷ ὁδῷ κηπέγραψε Κλείτας
-            ἕξει τὰν χάριν ἁ γυνὰ ἀντὶ τήνων
-            ὧν τὸν κοῦρον ἔθρεψε. τί μάν; ἔτι χρησίμα καλεῖται.[304]
-
-The use of χρησίμα in the last line is in accordance with the custom
-referred to before.[305]
-
-Less complimentary to the nurse is the following selection from the
-Anthology, ascribed to Dioscuridus:
-
-            Τὴν τίτθην Ἱέρων Σειληνίδα, τὴν, ὅτι πίνοι
-            Ζωρὸν, ὑπ’ οὐδεμιῆς θλιβουμένην κύλικος,
-            Ἀγρῶν ἐντὸς ἔθηκεν, ἵν’ ἡ φιλάκρητος ἐκείνη
-            Καὶ φθιμένη, ληνῶν γείτονα τύμβον ἔχη.[306]
-
-The unfortunate weakness of this nurse was made a subject of jest with
-the comic poets.[307]
-
-But more in keeping with the true character of the nurse is Callimachus’
-epigram, wherein he commemorates the goodness of the Phrygian nurse
-Aeschra, to whose memory her master set up her statue in token of
-gratitude for her nurture:
-
-            Τὴν Φρυγίην Αἴσχρην, ἀγαθὸν γάλα, πᾶσιν ἐν ἐσθλοῖς
-            Μίκκος καὶ ζωὴν οὖσαν ἐγηροκόμει,
-            Καὶ φθιμένην ἀνέθηκεν, ἐπ’ ἐσσομένοισιν ὁρᾶσθαι,
-            Ἡ γρῆυς μαστῶν ὡς ἀπέχει χάριτας.[308]
-
-Thus from the study of the inscriptions, as well as from the literature,
-we learn that the Greeks had for those devoted women who stood to them
-in place of mother, a tender attachment which often continued all
-through life; and even after the nurse’s death they sought to give some
-expression to it by writing epitaphs and erecting monuments to their
-memory.
-
-
-
-
-                              BIBLIOGRAPHY
-
-
-                          I. TEXTS OF SOURCES
-
- AELIAN: Varia Historia, ed. Hercher. Lipsiæ: Teubner, 1866.
-
- AESCHINES: Orationes, ed. Blass. Lipsiæ: Teubner, 1896.
-
- AESCHYLUS: Tragoediæ, ed. Weil. Lipsiæ: Teubner, 1898.
-
- AESOP: Fabulæ, ed. Halm. Lipsiæ: Teubner, 1901.
-
- ANTHOLOGIA GRAECA, ed. Bosch. 1795–1822.
-
- ANALECTA VETERUM POETARUM GRÆCORUM, ed. Brunck, 1776.
-
- APOLLONIUS RHODIUS: Argonautica, ed. Seaton. London, 1912.
-
- ARISTOTLE: Opera, ed. Didot. Paris, 1848.
-
- ATHENAEUS: Deipnosophistæ, ed. Kaibel. Lipsiæ: Teubner, 1890.
-
- BERGK: Poetæ Lyrici Græci, Lipsiæ, 1878–1882.
-
- BLAYDES: Aristophanes, Halis, 1883.
-
- CALLIMACHUS, Hymni, ed. Blomfield. London, 1815.
-
- CICERO: De Officiis, ed. Holden. Cambridge, 1899.
-
- CORPUS INSCRIPTIONUM ATTICARUM, ed. Boeckh, 1875–1882.
-
- DEMOSTHENES: Orationes, ed. Blass. Lipsiæ: Teubner, 1901.
-
- DIODORUS SICULUS: Bibliotheca Historica, ed. Vogel. Lipsiæ: Teubner,
-    1888.
-
- DION CHRYSOSTOM: Orationes, ed. Dindorf. Lipsiæ: Teubner, 1857.
-
- DIONYSIUS OF HALICARNASSUS: Antiquitatum Romanorum, ed. Jacoby. Lipsiæ:
-    Teubner, 1885.
-
- DIONYSIUS PERIGETES, ed. Wells. Oxford, 1704.
-
- EPICTETUS: Dessertationes, ed. Didot. Paris, 1840.
-
- EPIGRAMMATUM ANTHOLOGIA PALATINA, ed. Dübner. Paris, 1864.
-
- ETYMOLOGICON MAGNUM, ed. Gaisford. Oxford, 1848.
-
- EURIPIDES, ed. Murray. Oxford, 1901–1909.
-
- GALEN, De Temperamentis, ed. Helmreich. Lipsiæ, 1904.
-
- GEOPONICA, ed. Beckh. Lipsiæ: Teubner, 1895.
-
- HERMOGENES: Progymnasmata, ed. Rabe. Lipsiæ; Teubner, 1913.
-
- HERODOTUS: Historia, ed. Kallenberg. Lipsiæ: Teubner, 1901.
-
- HESIOD: Carmina, ed. Reach. Lipsiæ: Teubner, 1902.
-
- HESYCHIUS: Lexicon. Jenæ, 1858–1863.
-
- HOMER: Iliad, ed. Monroe. Oxford, 1903–1906. Odyssey, ed. Merry.
-    Oxford, 1899–1907.
-
- HOMERIC HYMNS, ed. Allen and Sikes. London, 1904.
-
- HORACE: Carmina, ed. Müller. Lipsiæ: Teubner, 1893.
-
- KABBADIA: Γλυπτὰ τοῦ Ἐθνικοῦ Μουσείου, Athens, 1890–1892.
-
- LUCIAN: Opera, ed. Didot. Paris, 1840.
-
- LYCOPHRON: Alexandra, ed. Kinkel. Lipsiæ: Teubner, 1880.
-
- LYSIAS: Orationes, ed. Thalheim. Lipsiæ: Teubner, 1901.
-
- MAXIMUS TYRIUS: Dissertationes, ed. Dübner. Paris, 1840.
-
- MEINEKE: Fragmenta Comicorum Græcorum. Berlin, 1836–1857.
-
- OPPIAN: Halieutica, ed. Schneider. Lipsiæ: Teubner, 1813.
-
- PAROEMIOGRAPHI GRÆCI, ed. Gaisford. Oxford, 1836.
-
- PAUSANIUS: Descriptio Græciæ, ed. Schubart. Lipsiæ: Teubner, 1889.
-
- PINDAR: Carmina, ed. Schneidewin. Lipsiæ: Teubner, 1865.
-
- PHILOSTRATUS: Life of Apollonius of Tyana, ed. Loeb. London, 1912.
-
- PLATO: Dialogi, ed. Wohlrab. Lipsiæ: Teubner, 1908.
-
- PLAUTUS: Comoediæ. Lipsiæ: Teubner, 1894–1901.
-
- PLUTARCH: Vitæ, ed. Sentenis. Lipsiæ: Teubner, 1908–1912.
-   Scripta Moralia, ed. Didot. Paris, 1841.
-
- POLLUX: Onomasticon, ed. Dindorf. Lipsiæ, 1824.
-
- QUINTILIAN: Institiones Oratoriæ, ed. Bonnell. Lipsiæ: Teubner, 1896.
-
- SEXTUS EMPIRICUS: Opera, ed. Mutschmann. Lipsiæ: Teubner, 1914.
-
- SOPHOCLES: Tragoediæ et Fragmenta, ed. Didot. Paris, 1846.
-
- SORANUS: Gynæcia, ed. Rose. Lipsiæ: Teubner, 1895.
-
- STRABO: Geographia, ed. Meineke. Lipsiæ: Teubner, 1895.
-
- STOBAEUS: Floreligium, ed. Gaisford. Oxford, 1822.
-
- SUIDAS: Lexicon, ed. Becker. Berlin, 1854.
-
- TERENTIUS: Comoediæ, ed. Fleckeisen. Lipsiæ: Teubner, 1898.
-
- THEOCRITUS: Opera, ed. Ludolph. Lipsiæ: Teubner, 1856.
-
- THEOPHRASTUS: Characteres, ed. Didot. Paris, 1849.
-
- VARRO: De Lingua Latina, ed. Spengel. Berlin, 1885.
-
- VITRUVIUS: De Architectura, ed. Rose. Lipsiæ: Teubner, 1899.
-
- XENOPHON: Opera, ed. Didot. Paris, 1858.
-
- ZENOBIUS: ed. Gaisford. Oxford, 1836.
-
-
-                       II. SECONDARY AUTHORITIES
-
- BAUMEISTER, Denkmäler des klassischen Altertums. München, 1885–1888.
-
- BECKER, W. A. Charicles, Leipzig, 1840.
-
- BLÜMMER, H. Leben und Sitten der Griechen. Leipzig, 1887.
-
- BRUGES, Greek Anthology. London, 1893.
-
- BRUGMANN, Grundriss der vergleichenden Grammatik. Strassburg,
-    1886–1892.
-
- BUCHHOLZ, E. Die Homerischen Realien. Leipzig, 1881.
-
- CAPPS, E. Four Plays of Menander. Boston, 1910.
-
- CHOLMELEY, Theocritus. London, 1901.
-
- CLAUDE, J. J. Diatribe de Nutricibus et Paedagogis. Ultrajecti
-    apud Johannem Visch, 1752.
-
- CONZE, Die Attischen Grabreliefs. Berlin, 1893–1913.
-
- CROISET, Histoire de la littérature grecque. Paris, 1901.
-
- EUSTATHIUS, Commentarii in Odysseam. Leipzig, 1825.
-   Commentarii ad Homeri Iliadem. Leipzig, 1827–1828.
-
- FRIEDLAENDER, L. Darstellung aus der Sittengeschichte Roms. 5th ed.,
-    Leipzig, 1881.
-
- GELLIUS, A. Noctes Atticæ, ed. Gronovius. London, 1824.
-
- KINGSLEY, C. Life and Works. London, 1901–1903.
-
- LEGRAND, Daos. Lyon, 1910.
-
- LENTZ, Herodiani technici reliquæ. Lipsiæ, 1867.
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- MUELLER, von I. Die griechischen Privataltertümer. Münich, 1893.
-
- NEWMAN, Aristotle’s Politics. Oxford, 1902.
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- NOTAE VARIORUM IN ARISTOPHANEM, London, 1829.
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- OXYRHYNCHUS PAPYRI, Part VI., London, 1908.
-
- PANOFKA, T. Manners and Customs of the Greeks. London, 1849.
-
- ROSCHER, Lexicon der griechischen und römischen Mythologie. Leipzig,
-    1884–.
-
- SEYMOUR, Life in the Homeric Age. New York, 1910.
-
- SMYTHE, Greek Melic Poets. London, 1900.
-
- STEPHANUS, Thesaurus. London, 1816–1826.
-
- THIELS, G. “Die vorliterarische Fabel der Griechen.” In neue Jahrbücher
-    für klassisches Altertum. Lipsiæ: Teubner, 1908, xi, 393.
-
- TRANSACTIONS OF THE AMERICAN PHILOLOGICAL ASSOCIATION, Boston, 1913,
-    vol. 44.
-
- VON HAHN, Griechische und albanische Märchen, Leipzig, 1864.
-
- VERRALL, A. Collected Studies in Greek and Latin Scholarship.
-    Cambridge, 1913.
-
- WACHSMUTH, Das alte Griechenland im neuen. Bonn, 1864.
-
- WINCKELMANN, Monumenti inediti, 2d. ed., Rome, 1821.
-
-
-
-
-                                  VITA
-
-
-The writer of this dissertation, Sister Mary Rosaria Gorman, was born in
-Antigonish, Nova Scotia, June 21, 1880. She received her early education
-in the Public Schools of that Province, and was graduated from St.
-Patrick’s Girls’ High School, Halifax, N. S., in 1897. In 1912 she
-obtained a Head Master’s License to teach in the Nova Scotia schools.
-From 1902 to 1910, she was Assistant Teacher in St. Patrick’s Girls’
-High School, Halifax. In 1907, she matriculated at the University of
-London. From 1910 to 1913, she taught in the Academy of Mount Saint
-Vincent, Halifax.
-
-The years 1913–1914, 1914–1915, 1915–1916 have been spent in residence
-at the Catholic Sisters College, Catholic University of America. The
-degree Bachelor of Arts was received in 1914, that of Master of Arts in
-1915. In her graduate work, the principal courses followed have been
-those under J. B. O’Connor, Ph.D. and Reverend F. J. Coeln, Ph.D., to
-both of whom it is the writer’s pleasure and honor to return thanks, but
-especially to Dr. J. B. O’Connor for his valuable assistance and kind
-encouragement in the preparation of this dissertation.
-
------
-
-Footnote 1:
-
-  Od. ii, 361; xix, 15, 21, 489; ii, 349, 372; xvii, 499; Il. vi, 389;
-  xxii, 503.
-
-Footnote 2:
-
-  Hom. Hymn to Aphrod., 114; Dem., 103, 147, 227, 291.
-
-Footnote 3:
-
-  Republic, 373C.
-
-Footnote 4:
-
-  xlvii, 55, 56, 72.
-
-Footnote 5:
-
-  H. A., vii, 12.
-
-Footnote 6:
-
-  Athen., vi, 9.
-
-Footnote 7:
-
-  Alc., 1, Lyc., 16.
-
-Footnote 8:
-
-  Gynæcia, i, 87, 88.
-
-Footnote 9:
-
-  Com. on Il., vi, p. 513.
-
-Footnote 10:
-
-  Oppian, Halieutica. II, 404–5.
-
-Footnote 11:
-
-  Brugmann, Grundriss der vergleichenden Grammatik, Strassburg, 1889,
-  ii, S. 92.
-
-Footnote 12:
-
-  Lexicon, s. v. τροφοί.
-
-Footnote 13:
-
-  Od., xxiii, 171. Cf. xxiii, 35, 81, 11; xix, 482, 500, etc.
-
-Footnote 14:
-
-  Homeric Hymn Dem., 147.
-
-Footnote 15:
-
-  Euripides, Hipp., 243.
-
-Footnote 16:
-
-  Il., xxii, 82. Cf. also xvi, 203 and Od., xi, 448.
-
-Footnote 17:
-
-  Od., xix, 482.
-
-Footnote 18:
-
-  _Ibid._, xi, 448.
-
-  NOTE.—Seymour (Life in the Homeric Age, N. Y., 1914, p. 139), objects
-  to this on the ground that “nothing indicates that she (Eurycleia)
-  ever bore a child and could have served as a wet-nurse.” The words
-  εὐνῇ δ’ οὔ ποτ’ ἔμικτο (Od. I, 433) merely show that Eurycleia was not
-  the concubine of Laertes, and not that she was childless. Dolius, the
-  slave, had a wife and family in the household of Laertes (Od. xxiv,
-  389). Moreover, if the apportioning of awards mentioned in Od., xxi,
-  214 (ἄξομαι ἀμφοτέροις ἀλόχους) were a matter of custom, would not the
-  faithful Eurycleia have served as a very special prize? Cf. Buchholz,
-  Die Hom. Realien, Leipzig, 1881, vol. II, Pt. 2, p. 24.
-
-Footnote 19:
-
-  Od., vii, 9.
-
-Footnote 20:
-
-  _Ibid._, i, 430. Cf. also xv, 428.
-
-Footnote 21:
-
-  Il., 389.
-
-Footnote 22:
-
-  Od., xv, 427–444.
-
-Footnote 23:
-
-  _Ibid._, xxii, 421.
-
-Footnote 24:
-
-  _Ibid._, ii, 345.
-
-Footnote 25:
-
-  _Ibid._, xxiii, 24.
-
-Footnote 26:
-
-  Od., vii, 10.
-
-Footnote 27:
-
-  _Ibid._, xx, 1–4.
-
-Footnote 28:
-
-  Hom., Hymn to Dem., 141ff.
-
-Footnote 29:
-
-  Hom., 166ff.
-
-Footnote 30:
-
-  Hom., Hymn to Aphrod., 113ff.
-
-Footnote 31:
-
-  Herodotus, vi, 61.
-
-Footnote 32:
-
-  Euripides, Medea, 49.
-
-Footnote 33:
-
-  Aeschylus, Cho., 750; Eur., Hipp., 698.
-
-Footnote 34:
-
-  Eur., Hipp., 649.; And., 812.
-
-Footnote 35:
-
-  _Ibid._, Med., 49.
-
-Footnote 36:
-
-  _Ibid._, Med., 65: μή, πρὸς γενείου, κρύπτε σύνδουλον, σέθεν.
-
-Footnote 37:
-
-  Hipp., 324.
-
-Footnote 38:
-
-  Med., 54.
-
-Footnote 39:
-
-  Troades, 195ff.
-
-Footnote 40:
-
-  Dem., lvii, 42.
-
-Footnote 41:
-
-  _Ibid._, lvii, 35.
-
-Footnote 42:
-
-  _Ibid._, xlvii, 35ff.
-
-Footnote 43:
-
-  Plato, Laws, 790A.
-
-Footnote 44:
-
-  Samia, 21ff.
-
-Footnote 45:
-
-  Capps, Four Plays of Menander, Boston, 1910, pp. 15, 239.
-
-Footnote 46:
-
-  C. I. A., ii, 2729.
-
-Footnote 47:
-
-  ἐλακωνομάνουν ἅπαντες ἄνθρωποι τότε.
-
-Footnote 48:
-
-  Aristoph., Lys. 80–1. Cf. also Xen., Rep. Lac., I, 4.
-
-Footnote 49:
-
-  Lyc., 16.
-
-Footnote 50:
-
-  Alc., 1.
-
-Footnote 51:
-
-  C. I. A., ii., 3111.
-
-Footnote 52:
-
-  C. I. A., ii, 3097.
-
-Footnote 53:
-
-  Epigram liv.
-
-Footnote 54:
-
-  Theocritus, _Ibid._, ii, 70.
-
-Footnote 55:
-
-  Theocritus, Epigram xx.
-
-Footnote 56:
-
-  Pseudo-Plutarch, De Liberis Educandis, § 5.
-
-Footnote 57:
-
-  _Ibid._
-
-Footnote 58:
-
-  Apollonius Rhodius, iv, 1309–10.
-
-Footnote 59:
-
-  Callimachus, Jove, 15. Cf. also Soranus, I, xxviii, 81. For the
-  practice of “dipping” the child, see Newman, “Politics of Aristotle,”
-  Oxford, 1902, vol. 3, p. 481ff.
-
-Footnote 60:
-
-  Plutarch, Lyc., 26.
-
-Footnote 61:
-
-  Baumeister, Denkmäler. Leipzig, 1885, vol. I, p. 4.
-
-Footnote 62:
-
-  Olymp. I, 40–1.
-
-Footnote 63:
-
-  Hom. H. to Mer., 151, 237, 306; Apollod., III., 10. 2; Plaut. Truc.
-  13, Amph. 52.
-
-Footnote 64:
-
-  Conze, Die Attischen Grabreliefs. Berlin 1893–, 405, 302, 276, Taf.
-  lxiv, etc.
-
-Footnote 65:
-
-  Hom. H. to Apollo, 121, 122.
-
-Footnote 66:
-
-  Pind., Pyth., IV., 203: σπαργάνοις ἐν πορφυρέοις.
-
-Footnote 67:
-
-  _Ibid._, Nem., I., 58.
-
-Footnote 68:
-
-  Theog., 485.
-
-Footnote 69:
-
-  Cf. Aeschy., Coeph., 529, 544; Eur., Ion, 32, 1351, 1598.
-
-Footnote 70:
-
-  Aelian, Var. Hist., II, 7.
-
-Footnote 71:
-
-  Plaut., Amphit., 1104.
-
-Footnote 72:
-
-  Laws, 789E. In the third century A. D., the child was swaddled from
-  forty to sixty days. Cf. Soranus, Gynæcia, ed. Rose, for this and
-  other details of later usage.
-
-Footnote 73:
-
-  Plut., _Op. Cit._
-
-Footnote 74:
-
-  Eurip., Ion, 1420ff.
-
-Footnote 75:
-
-  Il., xxii, 83; xvi, 203; Od., xi, 448; Soph., Ajax, 849: Lysis, De
-  Caed. Erat., 9.
-
-Footnote 76:
-
-  Od., xix, 482; Dem., lvii, 42; Callim., Dem., 90, Ep. 54; Men., Sam.,
-  32.
-
-Footnote 77:
-
-  Eur., Hipp., 698, Cf. also Aul. Gel., 12, 5.
-
-Footnote 78:
-
-  Pseudo-Plut., De. Lib. Ed., § 5.
-
-Footnote 79:
-
-  Athen., vi, 9.
-
-Footnote 80:
-
-  Menech., 19–21.
-
-Footnote 81:
-
-  Adelphi, 979.
-
-Footnote 82:
-
-  Dem., _Op. Cit._
-
-Footnote 83:
-
-  Geoponica, v. 13, 4.
-
-Footnote 84:
-
-  Crito, 50D.
-
-Footnote 85:
-
-  Laws, 887D.
-
-Footnote 86:
-
-  Rep., 460D.
-
-Footnote 87:
-
-  Hist. An., vii, 12.
-
-Footnote 88:
-
-  Hist. An., vii, 10.
-
-Footnote 89:
-
-  Pol., vii, 17.
-
-Footnote 90:
-
-  De Somno., iii.
-
-Footnote 91:
-
-  Orat., 4, 155R.
-
-Footnote 92:
-
-  De Aere, Aquis, Locis., I, 542.
-
-Footnote 93:
-
-  Athen., vi, 51.
-
-Footnote 94:
-
-  Athen., xiii, 85. Cf. Arist., Pol., vii, 17.
-
-Footnote 95:
-
-  Pindar, Olymp., vi, 45; Schol. Aristoph., Thesm., 506; Apoll., Rhod.,
-  iv., 1136; Callim., Jove, 40.
-
-Footnote 96:
-
-  Athen., iii, 15.
-
-Footnote 97:
-
-  Cf. also Aristophanes, Lysistrata, 18–19.
-
-Footnote 98:
-
-  Aristotle, Rhet., iii, 4.
-
-Footnote 99:
-
-  Adv. Math., ii, 42. Cf. also Theophr., Char., 20.
-
-Footnote 100:
-
-  Aristoph., Knights, 716. Cf. also Plut., Rom., 2.
-
-Footnote 101:
-
-  Athen., xii, 40.
-
-Footnote 102:
-
-  Il., vi, 467.
-
-Footnote 103:
-
-  _Ibid._, vi, 389, 400.
-
-Footnote 104:
-
-  Il., xxii, 503ff.
-
-Footnote 105:
-
-  Od., xix, 401.
-
-Footnote 106:
-
-  Hom. H. to Dem., 141.
-
-Footnote 107:
-
-  Herod., vi, 61.
-
-Footnote 108:
-
-  Eur., Iph. in Taur., 835.
-
-Footnote 109:
-
-  Eurip., Electra, 1125ff.
-
-Footnote 110:
-
-  Athen., iv, 16.
-
-Footnote 111:
-
-  Laws, 789E.
-
-Footnote 112:
-
-  Plato, Timaeus, 52D.
-
-Footnote 113:
-
-  Pol., vii, 17.
-
-Footnote 114:
-
-  Laws, 789E.
-
-Footnote 115:
-
-  Varro, Ling. Lat., ix, 5.
-
-Footnote 116:
-
-  Cf. also Aristotle, Pol., vii, 17.
-
-Footnote 117:
-
-  § 5.
-
-Footnote 118:
-
-  Plut., De Virtute, § 2.
-
-Footnote 119:
-
-  Rep., 377C.
-
-Footnote 120:
-
-  Galen, De Temperamentis, ii, 578.
-
-Footnote 121:
-
-  Theoc., Idylls, xxiv., 10.
-
-Footnote 122:
-
-  Panofka, T. Manners and Customs of the Greeks. London, 1849, Plate xi,
-  1.
-
-Footnote 123:
-
-  Arist., Poetics, 16.
-
-Footnote 124:
-
-  Plut., Rom., 3. Cf. also Eur., Ion, 1398.
-
-Footnote 125:
-
-  Callimachus, Jove, 48.
-
-Footnote 126:
-
-  Schol. on Cal., Jove, 48. Etym. Mag. s. v. λεῖκνον.
-
-Footnote 127:
-
-  Hesychius, s. v. λικνίτης.
-
-Footnote 128:
-
-  Winckelmann, Mon. Ined., Pl. 53.
-
-Footnote 129:
-
-  Hom. H. to Hermes, 254.
-
-Footnote 130:
-
-  Blümmer, H. Leben und Sitten der Griechen, Fig. 60.
-
-Footnote 131:
-
-  Athen., xiii, 85.
-
-Footnote 132:
-
-  Stobaeus, Flor., 98, 72.
-
-Footnote 133:
-
-  Pollux, Onomasticon, ix, 27. Cf. Oxyrhynchus Papyri, Pt. vi, Lond.,
-  1908, 852, fr. 1.
-
-Footnote 134:
-
-  Heydemann, Griechische Vasenbilder, Taf. 8.
-
-Footnote 135:
-
-  Plut., Consol. ad. Ux., § 22.
-
-Footnote 136:
-
-  Curculio, v, 2, 45.
-
-Footnote 137:
-
-  Poen., 29–30.
-
-Footnote 138:
-
-  Vitruvius, De Architectura, iv, 1, 9.
-
-Footnote 139:
-
-  Aeschylus, Choe., 750ff.
-
-Footnote 140:
-
-  Menander, Samia, 31–3. (Capps.)
-
-Footnote 141:
-
-  Plato, Rep., 343A.
-
-Footnote 142:
-
-  Plut., De Consol., § 6.
-
-Footnote 143:
-
-  Aeschy., Ag., 723.
-
-Footnote 144:
-
-  Eur., Orestes, 462ff.
-
-Footnote 145:
-
-  Timarch., 139.
-
-Footnote 146:
-
-  Plut., De disc. amico ab adul., § 28.
-
-Footnote 147:
-
-  Epict., Diss., xix.
-
-Footnote 148:
-
-  Soph., Phil., 704.
-
-Footnote 149:
-
-  Laws, 792A.
-
-Footnote 150:
-
-  Polit., vii., 17, 6.
-
-Footnote 151:
-
-  § 10.
-
-Footnote 152:
-
-  Hom., Hymn to Dem., 227.
-
-Footnote 153:
-
-  Plut., Symp., v, 7, 3.
-
-Footnote 154:
-
-  Pliny, N. H., xxviii, 38.
-
-Footnote 155:
-
-  Ep. i. ad Cor., Hom., 12, 7.
-
-Footnote 156:
-
-  Quintilian, i, 1, 16.
-
-Footnote 157:
-
-  Laws, 794C.
-
-Footnote 158:
-
-  Lucian, Hermotim., 82.
-
-Footnote 159:
-
-  Od., vii., 13.
-
-Footnote 160:
-
-  Eur., Hipp., 698ff.
-
-Footnote 161:
-
-  Bruges, Greek Anthology, London, 1893, cxxxii.
-
-Footnote 162:
-
-  This tale was written by Callimachus in his Aetia. There is a prose
-  résumé by Aristaenetus, Bk. I, Ep. 10. Cf. Ovid., Ep. 21.
-
-Footnote 163:
-
-  Ovid, Ep. 18.
-
-Footnote 164:
-
-  Apollonius Rhodius, I, 667ff.
-
-Footnote 165:
-
-  _Ibid._, I., 269ff.
-
-Footnote 166:
-
-  Od., I., 427ff.
-
-Footnote 167:
-
-  _Ibid._, xvii, 31ff.
-
-Footnote 168:
-
-  _Ibid._, ii, 349ff.
-
-Footnote 169:
-
-  _Ibid._, xx, 135.
-
-Footnote 170:
-
-  _Ibid._, xix, 21ff.
-
-Footnote 171:
-
-  _Ibid._, xix, 468.
-
-Footnote 172:
-
-  _Ibid._, ii, 349, xix, 482.
-
-Footnote 173:
-
-  Aeschylus, Choe., _l. c._
-
-Footnote 174:
-
-  Demeter, 90.
-
-Footnote 175:
-
-  Menander, Samia, _l. c._
-
-Footnote 176:
-
-  Demosth., In Evergum, _l. c._
-
-Footnote 177:
-
-  Cf. Chap. V.
-
-Footnote 178:
-
-  Od., xv, 420.
-
-Footnote 179:
-
-  Od., xx, 149.
-
-Footnote 180:
-
-  _Ibid._, xxii, 420–5.
-
-Footnote 181:
-
-  _Ibid._, ii, 345ff.
-
-Footnote 182:
-
-  _Ibid._, ii, 349ff.
-
-Footnote 183:
-
-  _Ibid._, ii, 352.
-
-Footnote 184:
-
-  Hom., H. to Demeter, 103–4; 142–4.
-
-Footnote 185:
-
-  Eur., Medea, 60.
-
-Footnote 186:
-
-  _Ibid._, 90.
-
-Footnote 187:
-
-  Menander, Samia, 40. (Capps.)
-
-Footnote 188:
-
-  Od., I, 435.
-
-Footnote 189:
-
-  Od., xix, 354.
-
-Footnote 190:
-
-  _Ibid._, xix, 471.
-
-Footnote 191:
-
-  vi., 61.
-
-Footnote 192:
-
-  Frag. 42. (Bergk.)
-
-Footnote 193:
-
-  Pyth., xi, 28.
-
-Footnote 194:
-
-  Choe., 738–82.
-
-Footnote 195:
-
-  Medea, 52.
-
-Footnote 196:
-
-  Soph., Trach., 871ff.
-
-Footnote 197:
-
-  Hipp., 698.
-
-Footnote 198:
-
-  The Oxyrhynchus Papyri, pt. VI, Euripides, Hyps., fr. 60.
-
-Footnote 199:
-
-  M., ii, 1965.
-
-Footnote 200:
-
-  Samia, 40ff. St. Paul instances the nurse as the examplar of
-  gentleness; but “nurse” here is usually interpreted “mother.” Cf. I.
-  Thess., ii, 7. ὡς ἐὰν τροφὸς θάλῃ τὰ ἑαυτῆς τέκνα.
-
-Footnote 201:
-
-  De Vitiosa Pudore, § 2.
-
-Footnote 202:
-
-  Florelegium, 98, 72.
-
-Footnote 203:
-
-  Knights, 717.
-
-Footnote 204:
-
-  M., iv, 89.
-
-Footnote 205:
-
-  Men., Samia, 90; Terence, Andria, 229. Cf. also Legrand, Daos, Lyon,
-  1910, p. 132.
-
-Footnote 206:
-
-  Anthologia Graeca, ed. Bosch, 1795. L. 5, T. 1, E. 66.
-
-Footnote 207:
-
-  Aesch., Seven against Thebes, 16.
-
-Footnote 208:
-
-  Soph., O. R., 322.
-
-Footnote 209:
-
-  Call., Delos, 10.
-
-Footnote 210:
-
-  Athen., x, 83.
-
-Footnote 211:
-
-  Aesch., Seven against Thebes, 291.
-
-Footnote 212:
-
-  Athen., xi, 13.
-
-Footnote 213:
-
-  Quintilian, I. 1, 16.
-
-Footnote 214:
-
-  _Ibid._, I. 1, 4.
-
-Footnote 215:
-
-  Plato, Rep., 377A.
-
-Footnote 216:
-
-  Rep., 377C.
-
-Footnote 217:
-
-  Plato, Hipp. Maj., 286A.
-
-Footnote 218:
-
-  Gorgias, 527A. Cf. also Rep., 350E and Lysis, 205D.
-
-Footnote 219:
-
-  Lucian, Philopseudes, 9.
-
-Footnote 220:
-
-  Maximus Tyrius, I, x, 3. καθάπερ αἱ τιτθαὶ τοὺς παῖδας διὰ μυθολογίας
-  βαυκαλῶσι.
-
-Footnote 221:
-
-  Dion Chrysostom, 4, 164.
-
-Footnote 222:
-
-  Philostr., Her., I, p. 668.
-
-Footnote 223:
-
-  Lucian, Philops., 28.
-
-Footnote 224:
-
-  Strabo, I, 2, 6.
-
-Footnote 225:
-
-  Plutarch, Dem., 27.
-
-Footnote 226:
-
-  xx, 41.
-
-Footnote 227:
-
-  Scholia on Peace, 758.
-
-Footnote 228:
-
-  _Ibid._ on Wasps, 1035.
-
-Footnote 229:
-
-  Thucy.., 2.
-
-Footnote 230:
-
-  Philops., 2.
-
-Footnote 231:
-
-  Ars Poetica, 340. Cf. A. W. Verrall, Collected Studies in Greek and
-  Latin Scholarship, Cambridge 1913, p. 306.
-
-Footnote 232:
-
-  Vit. Apoll. Tyan., iv, 25.
-
-Footnote 233:
-
-  De Thucy., Jud., 6.
-
-Footnote 234:
-
-  Von Hahn, Griech. und Alb. Märchen.
-
-Footnote 235:
-
-  Wachsmuth, Das alte Griechenland im neuen, Bonn, 1864, S. 57.
-
-Footnote 236:
-
-  Geographica, I, 19.
-
-Footnote 237:
-
-  Cf. Roscher, Lexicon, Leipzig 1884–. s. v. Gorgo.
-
-Footnote 238:
-
-  Phaedo, 77A. Cf. Lucian, Philops., 23; Tox., 24; Zeus, 12.
-
-Footnote 239:
-
-  De Stoic. repugn., 15.
-
-Footnote 240:
-
-  Cf. Sappho, frag. 27 (Bergk).
-
-Footnote 241:
-
-  Philostratus, Life of Apoll. Tyan., Bk. iv., c. 25.
-
-Footnote 242:
-
-  _Ibid._, Bk. ii., c. 5.
-
-Footnote 243:
-
-  Demosthenes, De Corona, 270.
-
-Footnote 244:
-
-  Smythe, Melic Poets, p. 158. Cf. also Oliphant’s learned article “The
-  Story of the Strix: Ancient” in “Transactions of the Am. Philol.
-  Asso.”, Boston, 1913, vol. xliv.
-
-Footnote 245:
-
-  Aesop, Babrius, 49.
-
-Footnote 246:
-
-  Idylls, xv, 40.
-
-Footnote 247:
-
-  Callimachus, Artem., 66ff.
-
-Footnote 248:
-
-  Scholion on Theocritus, Idylls, xv, 49.
-
-Footnote 249:
-
-  Hellenica, 4.
-
-Footnote 250:
-
-  Peace, 474.
-
-Footnote 251:
-
-  Frogs, 925.
-
-Footnote 252:
-
-  Knights, 693.
-
-Footnote 253:
-
-  Lucian, Philop., 37 (Fowler’s Translation).
-
-Footnote 254:
-
-  Plato, Gorgias, 527; Hip. Maj., 286; Lucian, Phil., 9.
-
-Footnote 255:
-
-  Plato, Lysis, 295D.
-
-Footnote 256:
-
-  _Ibid._, Rep., 377B.
-
-Footnote 257:
-
-  _Ibid._, Rep., 377D.
-
-Footnote 258:
-
-  Sextus Empiricus, adv. Math., ix, 193.
-
-Footnote 259:
-
-  Cf. Aristoph., Clouds, 904; Plato, Laws, 8860.
-
-Footnote 260:
-
-  Pseudo-Plut., De Lib. Ed., § 5.
-
-Footnote 261:
-
-  Aristotle, Pol., vii, 17.
-
-Footnote 262:
-
-  Cf. Kingsley’s “Greek Heroes.”
-
-Footnote 263:
-
-  Philostr., Imag., i, 15.
-
-Footnote 264:
-
-  Navigium, 42.
-
-Footnote 265:
-
-  Plato, Rep., 359D.
-
-Footnote 266:
-
-  Hercules Furens, 98ff.
-
-Footnote 267:
-
-  Plut., Theseus, 23.
-
-Footnote 268:
-
-  Wasps, 1182.
-
-Footnote 269:
-
-  Aristoph., Lys., 781–793.
-
-Footnote 270:
-
-  ii, 134.
-
-Footnote 271:
-
-  Croiset, Hist. de la lit. grecque, Paris, 1898, vol. 2, p. 475.
-
-Footnote 272:
-
-  Plato, Phaedo, 600D.
-
-Footnote 273:
-
-  Theon, Progymn., 3.
-
-Footnote 274:
-
-  Aristophanes, Wasps, 1427. Cf. also Hermog., Progymn., I.
-
-Footnote 275:
-
-  Scholion on Aristoph., Wasps, 1259.
-
-Footnote 276:
-
-  Dion Chrysostom, 4, 163R (Dindorf). Cf. also Schol. on Birds, 807.
-
-Footnote 277:
-
-  Croiset, vol. II, p. 19.
-
-Footnote 278:
-
-  Athenaeus, 618E.
-
-Footnote 279:
-
-  Socraticorum Epistolae. Cf. also Hesychius.
-
-Footnote 280:
-
-  Plato, Laws, 790E.
-
-Footnote 281:
-
-  Problems, xix, 38.
-
-Footnote 282:
-
-  Quintilian, I, 10, 32.
-
-Footnote 283:
-
-  Adv. Math., 6, 32.
-
-Footnote 284:
-
-  Idylls, xxiv, 6.
-
-Footnote 285:
-
-  Cf. Cholmeley, Theocritus, London, 1901, p. 343.
-
-Footnote 286:
-
-  Simonides, Fragment 37 (Bergk).
-
-Footnote 287:
-
-  Sophocles, Philoctetes, 827ff.
-
-Footnote 288:
-
-  Euripides, Orestes, 174ff.
-
-Footnote 289:
-
-  C. I. A., ii, 2729. Cf. Conze, 340, Taf. lxxxiv.
-
-Footnote 290:
-
-  _Ibid._, ii, 3111.
-
-Footnote 291:
-
-  _Ibid._, ii, 4196, 4197.
-
-Footnote 292:
-
-  _Ibid._, ii, 5050.
-
-Footnote 293:
-
-  _Ibid._, ii, 4109.
-
-Footnote 294:
-
-  _Ibid._, ii, 3599.
-
-Footnote 295:
-
-  _Ibid._, iv, 4284b.
-
-Footnote 296:
-
-  _Ibid._, iii, 1458.
-
-Footnote 297:
-
-  _Ibid._, ii, 4195; iii, 3384; Kabbadia, 1027.
-
-Footnote 298:
-
-  _Ibid._, ii, 3097. Cf. also ii, 3111.
-
-Footnote 299:
-
-  _Ibid._, iii, 1457.
-
-Footnote 300:
-
-  _Ibid._, iv, 3553b.
-
-Footnote 301:
-
-  Conze, 280, Taf. lxv.
-
-Footnote 302:
-
-  _Ibid._, 276, 294, 306, 310, 380, 461, 471, 1143, etc.
-
-Footnote 303:
-
-  Cf. Baumeister, Denkmäler, 1885–8, p. 238, Taf. 23.
-
-Footnote 304:
-
-  Epigram xx. Cf. also Plut., Thes., 20: καὶ τροφὸν μετ’ αὐτῆς ὄνομα
-  Κορκύνην ἧς δείκνυσθαι τάφον.
-
-Footnote 305:
-
-  Cf. p. 63.
-
-Footnote 306:
-
-  Anthologia Pal., 456.
-
-Footnote 307:
-
-  Cf. Menander, Samia, 90, Capps’ note. Cf. Terence, Andria 229.
-
-Footnote 308:
-
-  Callimachus, Epigram 54.
-
-------------------------------------------------------------------------
-
-
-
-
-                          TRANSCRIBER’S NOTES
-
-
-                               Corrections
-
-  Page or           Changed from                    Changed to
- Footnote
-
-         5 τίτθε, τιθένε                  τίτθη, τιθήνη
-
-         5 σκάφε                          σκάφη
-
-         5 πιστὲ                          πιστὴ
-
-         5 τίτθε χρηστή—Name of Nurse     τίτθη χρηστή—Name of Nurse
-             Added—Her Master—Country—      Added—Her Master—Country—
-             Simple Word τίτθε              Simple Word τίτθη
-
-         7 ἒτι δὲ καὶ τροφοί ... αἱ τὸν   ἔτι δὲ καὶ τροφοί ... αἱ τὸν
-             ἄλλον φασί, πόνον μετὰ τὸν     ἄλλον φασί, πόνον μετὰ τὸν
-             ἀπογαλακτισμὸν ἀνα εχόμεναι    ἀπογαλακτισμὸν ἀναδεχόμεναι
-
-         7 αὐ’                            αὖ
-
-         9 δὲ                             δέ
-
-         9 ἐθελέις ὀλέσαι; σὺ δέ μ’       ἐθέλεις ὀλέσαι; σὺ δέ μ’
-             ἔτρεφες αὐτή                   ἔτρεφες αὐτὴ
-
-         9 ἒμικτο                         ἔμικτο
-
-        10 ἀργόθεν ἐρχονένην              ἀγρόθεν ἐρχομένην
-
-        10 ἐξείπη, ὁ δ’ οἰσάμενος         ἐξείπῃ, ὁ δ’ ὀϊσάμενος
-
-        10 τὴν                            τήν
-
-        10 ἀγγαλέῳ, ὑμῖν δ’ ἐπιfράσσετ’   ἀργαλέῳ, ὑμῖν δ’ ἐπιφράσσετ’
-
-        11 νεογὸν                         νεογνὸν
-
-        12 ἀνθαπτεται                     ἀνθάπτεται
-
-        13 τροφων                         τροφῶν
-
-        14 κατέχερ τίτθην παιδίων         κατέχει τίτθην παιδίων
-             Διογείτου ἐκ Πελοποννήσου      Διογείτου ἐκ Πελοποννήσου
-             τὴν δὲ δικαιστάτην             τὴν δὲ δικαιοτάτην
-
-        14 καὶ μ’ ἁ Θεχαρίδα              καί μ’ ἁ Θευχαρίδα
-
-        14 ἐπί τᾷ ὁδῷ κηπέγραψε           ἐπὶ τᾷ ὁδῷ κἠπέγραψε
-
-        15 τὰς                            τάς
-
-        15 Ἑλλ’ηνίδας                     Ἑλληνίδας
-
-        15 ἄτε                            ἅτε
-
-        18 εχούσας                        ἐχούσας
-
-        18 εἴωτε δὲ τὰ παιδία τὰ πλεῖστα  εἴωθε δὲ τὰ παιδία τὰ πλεῖστα
-             σπασμὸς ἐπιλαμβάνειν καὶ       σπασμὸς ἐπιλαμβάνειν καὶ
-             μᾶλλον τὰ εὐτραφέστρα          μᾶλλον τὰ εὐτραφέστερα
-
-        19 μικρόν                         μικρὸν
-
-        19 ἐκείνον                        ἐκεῖνον
-
-        20 παίς                           παὶς
-
-        20 εὔδεσκ’                        εὕδεσκ’
-
-        23 οἶα                            οἷά
-
-        23 σκάφη                          σκάφῃ
-
-        24 ψυεσθεῖσα παιδὸς σπαργάνων     ψευσθεῖσα παιδὸς σπαργάνων
-             φαιδρύντρια- γναφεὺς τροφεύς   φαιδρύντρια· γναφεὺς τροφεύς
-             τε παὐτὸν ειχέτην              τε ταὐτὸν εἰχέτην
-
-        25 Βάταλος                        βάταλος
-
-        26 και                            καὶ
-
-        27 της νόσου δέ σοι ζητοῦσα       τῆς νόσου δέ σοι ζητοῦσα
-             φάρμαχ’ ηὗρον αὐχ ἁβουλόμην.   φάρμαχ’ ηὗρον οὐχ ἁβουλόμην.
-             εἰ δ’ εὔ γ’ ἔπρξα              εἰ δ’ εὔ γ’ ἔπραξα
-
-        30 πλῆσθπν, θαλερὲ δὲ             πλῆσθεν, θαλερὲ δέ
-
-        32 φιλτάτη                        φιλτάτῃ
-
-        34 εἰπή μοι, ἔφη, ᾦ               εἰπέ μοι, ἔφη, ὦ
-
-        35 οὗν ταῦτα μῦθος σοι δοκεῖ      οὖν ταῦτα μῦθος σοι δοκεῖ
-             λέγεσθαι, ὥσπερ γραός· και     λέγεσθαι, ὥσπερ γραός· καὶ
-
-        36 ἒχουσαν                        ἔχουσαν
-
-        36 ἔπι                            ἔτι
-
-        37 ἑ                              ἡ
-
-        37 ὴν                             τὴν
-
-        37 Θάνατον                        θάνατον
-
-        37 της                            τῆς
-
-        37 παιδαφιλωέτρα                  παιδοφιλωτέρα
-
-        37 αὐτης τὸ φάντασμα ἐπιφοιτᾶν    αὐτῆς τὸ φάντασμα ἐπιφοιτᾶν
-             ἐπὶ τὰ παιδία, καὶ τοὺς τῶν    ἐπὶ τὰ παιδία, καὶ τοὺς τῶν
-             ἀώρων θανάτους αὐτῆ            ἀώρων θανάτους αὐτῇ
-
-        38 στριγγ’                        στρίγγ’
-
-        38 τῳ                             τῷ
-
-        40 μυτέρας                        μητέρας
-
-        41 κατελιπεν                      κατέλιπεν
-
-        41 δακρυρῥόους                    δακρυρρόους
-
-        42 ρυθμίζειν                      ῥυθμίζειν
-
-        43 ἤ                              ἢ
-
-        43 ρυθμῷ                          ῥυθμῷ
-
-        44 ιοιχόμεθ’                      διοιχόμεθ’
-
-        46 δικαιστάτην                    δικαιοτάτην
-
-        47 μικκός                         μικκὸς
-
-        47 ἔξει                           ἕξει
-
-        47 Ἀργῶν                          Ἀγρῶν
-
-        47 Ἀίσχρην                        Αἴσχρην
-
-      [47] ἑλακωνομάνουν                  ἐλακωνομάνουν
-
-     [200] θάλη                           θάλῃ
-
-     [223] Philips                        Philops.
-
-     [228] Waspa                          Wasps
-
-     [238] Philips                        Philops.
-
-     [285] Cholmey                        Cholmeley
-
-     [304] ἦς                             ἧς
-
- 1. Silently corrected typographical errors and variations in spelling.
- 2. Archaic, non-standard, and uncertain spellings retained as printed.
- 3. Enclosed italics font in _underscores_.
-
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-
-<div style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of The Nurse in Greek Life, by Mary Rosaria Gorman</div>
-
-<div style='display:block; margin:1em 0'>
-This eBook is for the use of anyone anywhere in the United States and
-most other parts of the world at no cost and with almost no restrictions
-whatsoever. You may copy it, give it away or re-use it under the terms
-of the Project Gutenberg License included with this eBook or online
-at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you
-are not located in the United States, you will have to check the laws of the
-country where you are located before using this eBook.
-</div>
-
-<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: The Nurse in Greek Life</div>
-
-<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Author: Mary Rosaria Gorman</div>
-
-<div style='display:block; margin:1em 0'>Release Date: January 04, 2021 [eBook #64215]</div>
-
-<div style='display:block; margin:1em 0'>Language: English</div>
-
-<div style='display:block; margin:1em 0'>Character set encoding: UTF-8</div>
-
-<div style='display:block; margin-left:2em; text-indent:-2em'>Produced by: Richard Tonsing and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive)</div>
-
-<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK THE NURSE IN GREEK LIFE ***</div>
-
-<div class='tnotes covernote'>
-
-<p class='c000'><b>Transcriber’s Note:</b></p>
-
-<p class='c000'>The cover image was created by the transcriber and is placed in the public domain.</p>
-
-</div>
-
-<div class='titlepage'>
-
-<div>
-  <h1 class='c001'>THE NURSE IN GREEK LIFE</h1>
-</div>
-
-<div class='nf-center-c0'>
-<div class='nf-center c002'>
-    <div><i>By</i></div>
-    <div class='c003'><span class='large'><span class='sc'>Sister Mary Rosaria</span>, M. A.</span></div>
-    <div class='c003'>OF THE</div>
-    <div class='c003'>SISTERS OF CHARITY, HALIFAX, N. S.</div>
-    <div class='c002'><span class='xlarge'>A DISSERTATION</span></div>
-    <div class='c003'><i>Submitted to the Catholic Sisters College of the Catholic University of America in Partial Fulfilment of the Requirements for the Degree Doctor of Philosophy</i></div>
-    <div class='c002'><span class='sc'>Boston</span></div>
-    <div class='c003'><span class='sc'>June, 1917</span></div>
-  </div>
-</div>
-
-</div>
-<div class='pbb'>
- <hr class='pb c003' />
-</div>
-
-<div class='chapter'>
-  <span class='pageno' id='Page_3'>3</span>
-  <h2 class='c004'>PREFACE</h2>
-</div>
-
-<p class='c005'>The frequent mention of the nurse in connection with the
-child and the family and the numerous descriptions of her in
-Greek art have suggested the investigation of Greek classical
-literature and the inscriptions with the purpose of ascertaining
-and presenting the position and characteristics of the nurse as
-a contribution to the private life of the Greeks. The subject
-here dealt with is viewed solely from the social standpoint, though
-the writer recognizes its value from the literary and psychological
-sides.</p>
-
-<p class='c006'>The scope of this study practically includes the whole range
-of Greek literature from Homer to Plutarch. A correct notion
-of the part played in Greek life by this character could not have
-been obtained from a narrower field. Certain phases of the nurse’s
-life are discussed by Becker in his “Charicles” (Excursus to Scene
-I), and references to different aspects of the subject are found in
-Hermann’s “Lehrbuch” (3rd. ed., pt. IV). Friedländer’s “Sittengeschichte
-Roms” (5th. ed., I, p. 468ff.) was of special value in
-throwing light on some of the <span lang="grc" xml:lang="grc">μυθόι</span> of Chapter IV. Wherever
-the works of other modern authors dealing with Greek domestic
-life have been used, due credit will be given them.</p>
-
-<div class='c007'><span class='sc'>Sister Mary Rosaria.</span></div>
-
-<div class='lg-container-l'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'>Feast of St. Joseph,</div>
-      <div class='line in2'>March 19, 1917.</div>
-    </div>
-  </div>
-</div>
-
-<div class='chapter'>
-  <span class='pageno' id='Page_5'>5</span>
-  <h2 class='c004'>TABLE OF CONTENTS</h2>
-</div>
-
-<table class='table0' summary='TABLE OF CONTENTS'>
-<colgroup>
-<col width='5%' />
-<col width='88%' />
-<col width='5%' />
-</colgroup>
-  <tr>
-    <th class='c008'></th>
-    <th class='c008'>&nbsp;</th>
-    <th class='c009'><span class='small'>PAGE</span></th>
-  </tr>
-  <tr>
-    <td class='c010' colspan='2'>PREFACE</td>
-    <td class='c009'><a href='#Page_3'>3</a></td>
-  </tr>
-  <tr><td>&nbsp;</td></tr>
-  <tr><td>&nbsp;</td></tr>
-  <tr>
-    <td class='c010' colspan='2'>CHAPTER I. <span class='sc'>Terms Used for Nurse.</span></td>
-    <td class='c009'>&nbsp;</td>
-  </tr>
-  <tr><td>&nbsp;</td></tr>
-  <tr>
-    <td class='c008'>&nbsp;</td>
-    <td class='c008'><span lang="grc" xml:lang="grc">τροφός, τίτθη,<a id='t5'></a> τιθήνη, μαῖα</span></td>
-    <td class='c009'><a href='#Page_7'>7</a></td>
-  </tr>
-  <tr><td>&nbsp;</td></tr>
-  <tr><td>&nbsp;</td></tr>
-  <tr>
-    <td class='c010' colspan='2'>CHAPTER II. <span class='sc'>Social Status of the Nurse.</span></td>
-    <td class='c009'>&nbsp;</td>
-  </tr>
-  <tr><td>&nbsp;</td></tr>
-  <tr>
-    <td class='c008'>&nbsp;</td>
-    <td class='c008'>From Homer to Herodotus—In Tragedy—In Athens—Foreign Nurses</td>
-    <td class='c009'><a href='#Page_9'>9</a></td>
-  </tr>
-  <tr><td>&nbsp;</td></tr>
-  <tr><td>&nbsp;</td></tr>
-  <tr>
-    <td class='c010' colspan='2'>CHAPTER III. <span class='sc'>The Nurse and the Family.</span></td>
-    <td class='c009'>&nbsp;</td>
-  </tr>
-  <tr><td>&nbsp;</td></tr>
-  <tr>
-    <td class='c008'>&nbsp;</td>
-    <td class='c008'>Duties to the Child—Bathing—Swaddling—First Nurture—Wet nurses—Food—Child in the Nurse’s Arms—Carrying of Child—Motion Profitable for Young Children—Moulding of Child’s Body—Cradles—<span lang="grc" xml:lang="grc">σκάφη<a id='t5a'></a>&nbsp;... λίκνον</span>,—Rocking of the Cradle—Amusements Furnished by the Nurse—Making of Toys—Balls—Rattles—Dolls—Dandling Fruit—Theatres—General Care Over Children—Keeping them Clean—Fondling Children—Pet Names—Humoring Child—Method of Finding Out What Children Want—Crying of Children—Amulets—Time Spent in Nursery.</td>
-    <td class='c009'>&nbsp;</td>
-  </tr>
-  <tr><td>&nbsp;</td></tr>
-  <tr>
-    <td class='c008'>&nbsp;</td>
-    <td class='c008'>The Nurse and the Grown Daughter—Nausicaa’s Nurse—Tragic Nurse—Care of Young Maiden—Go-between in Maiden’s Love Affairs—Comfort and Consolation.</td>
-    <td class='c009'>&nbsp;</td>
-  </tr>
-  <tr><td>&nbsp;</td></tr>
-  <tr>
-    <td class='c008'>&nbsp;</td>
-    <td class='c008'>The Nurse and the Grown Son—Eurycleia—Cilissa—Moschio’s Nurse—Old Nurse in Demosthenes—Esteem for Nurse....</td>
-    <td class='c009'>&nbsp;</td>
-  </tr>
-  <tr><td>&nbsp;</td></tr>
-  <tr>
-    <td class='c008'>&nbsp;</td>
-    <td class='c008'>The Nurse in the Household—Washing—Eurycleia’s Duties—Duties Enumerated by Demeter—Tragedy—Comedy—General Characteristics of the Nurse—Eurycleia—Nurse in Herodotus—Orestes’ Nurse—Nurse in Medea—in Trachiniae—in Hippolytus—Aristophanes’ <span lang="grc" xml:lang="grc">πιστὴ,<a id='t5b'></a> τροφός</span>—Nurse’s Care Shown in Samia—in Real Life—Instances of Unkindness Few—Plutarch—Stobaeus—Aristophanes—Chattering and Tippling Propensities—Metaphors of Nurse</td>
-    <td class='c009'><a href='#Page_16'>16</a></td>
-  </tr>
-  <tr><td>&nbsp;</td></tr>
-  <tr><td>&nbsp;</td></tr>
-  <tr>
-    <td class='c010' colspan='2'>CHAPTER IV. <span class='sc'>Nursery Tales and Lullabies.</span></td>
-    <td class='c009'>&nbsp;</td>
-  </tr>
-  <tr><td>&nbsp;</td></tr>
-  <tr>
-    <td class='c008'><span class='pageno' id='Page_6'>6</span>&nbsp;</td>
-    <td class='c008'>The Nurse in Education—First Lessons Imparted by Means of Tales—Isolated Traces of Nursery Tales—Held in Contempt by the Greeks—Apotropaic Tales—Lamia—Gorgon—Mormolyke—Acco—Alphito—Empusa—Strigla—Wolf—Example from Theocritus—from Callimachus—Mormo—Bad Effects of these Tales—Protreptic Tales—Subject Matter—Censorship by Plato and Aristotle—Immoral effects of Stories about the Gods—Hermes—Hercules—Odysseus—Theseus and Ariadne—Magic Rings—Rings of Gyges—Tales Told for Comfort and Consolation—Festival of the Oschophoria—Style—Purpose—Aesopic Tales—Libyan—Cyprian—Sybaritic—Traces of Lullabies—Metrical Humming—Peculiar Tune—Imitations of Lullabies—Lullaby of Alcmena—Lament of Danae—Chorus in Philoctetes—in Orestes</td>
-    <td class='c009'><a href='#Page_34'>34</a></td>
-  </tr>
-  <tr><td>&nbsp;</td></tr>
-  <tr><td>&nbsp;</td></tr>
-  <tr>
-    <td class='c010' colspan='2'>CHAPTER V. <span class='sc'>Monuments to the Nurse.</span></td>
-    <td class='c009'>&nbsp;</td>
-  </tr>
-  <tr><td>&nbsp;</td></tr>
-  <tr>
-    <td class='c008'>&nbsp;</td>
-    <td class='c008'>Form—Relief—Melitta—Malicha—<span lang="grc" xml:lang="grc">τίτθη<a id='t5c'></a> χρηστή</span>—Name of Nurse Added—Her Master—Country—Simple Word <span lang="grc" xml:lang="grc">τίτθη</span>—Nurse represented on Monument of Mother—Shared in Grief of Family—Literary Evidence of Monuments—Theocritus—Anthology—Callimachus</td>
-    <td class='c009'><a href='#Page_45'>45</a></td>
-  </tr>
-  <tr><td>&nbsp;</td></tr>
-  <tr><td>&nbsp;</td></tr>
-  <tr>
-    <td class='c010' colspan='2'>BIBLIOGRAPHY.</td>
-    <td class='c009'>&nbsp;</td>
-  </tr>
-  <tr><td>&nbsp;</td></tr>
-  <tr>
-    <td class='c008'>I.</td>
-    <td class='c008'><span class='sc'>Texts of Sources</span></td>
-    <td class='c009'><a href='#Page_49'>49</a></td>
-  </tr>
-  <tr><td>&nbsp;</td></tr>
-  <tr>
-    <td class='c008'>II.</td>
-    <td class='c008'><span class='sc'>Secondary Authorities</span></td>
-    <td class='c009'><a href='#Page_50'>50</a></td>
-  </tr>
-</table>
-
-<div class='chapter'>
-  <span class='pageno' id='Page_7'>7</span>
-  <h2 class='c004'>CHAPTER I<br /> <span class='large'>TERMS USED FOR NURSE</span></h2>
-</div>
-
-<p class='c005'>Of the various terms employed in the literature to designate
-the nurse we shall speak only of four: <span lang="grc" xml:lang="grc">τροφός</span>, <span lang="grc" xml:lang="grc">τιθήνη</span>, <span lang="grc" xml:lang="grc">μαῖα</span>, and
-<span lang="grc" xml:lang="grc">τίτθη</span>. The first three are found in Homer<a id='r1' /><a href='#f1' class='c011'><sup>[1]</sup></a> and the Hymns<a id='r2' /><a href='#f2' class='c011'><sup>[2]</sup></a>
-with no apparent difference of meaning. <span lang="grc" xml:lang="grc">τίτθη</span> is of later origin
-and is used of a wet-nurse by Plato,<a id='r3' /><a href='#f3' class='c011'><sup>[3]</sup></a> Demosthenes,<a id='r4' /><a href='#f4' class='c011'><sup>[4]</sup></a> Aristotle,<a id='r5' /><a href='#f5' class='c011'><sup>[5]</sup></a>
-Antiphanes,<a id='r6' /><a href='#f6' class='c011'><sup>[6]</sup></a> Plutarch,<a id='r7' /><a href='#f7' class='c011'><sup>[7]</sup></a> Soranus.<a id='r8' /><a href='#f8' class='c011'><sup>[8]</sup></a> The ancient lexicographers
-generally bear out this meaning of the word. While Herodianus
-(I, 456, l. 2, Lentz), Hesychius and Photius give <span lang="grc" xml:lang="grc">τροφός</span> as a
-synonym for <span lang="grc" xml:lang="grc">τίτθη</span>, Suidas defines it more at length: <span lang="grc" xml:lang="grc">τίτθαι,
-οὕτω καλοῦνται αἱ τοῖς τιτθίοις καὶ τῷ γάλακτι τρέφουσαι τὰ
-παιδία</span>. Eustathius<a id='r9' /><a href='#f9' class='c011'><sup>[9]</sup></a> calls wet-nurses <span lang="grc" xml:lang="grc">τίτθαι</span>, and those who
-have the care of children after weaning <span lang="grc" xml:lang="grc">τιθηνοί</span> and <span lang="grc" xml:lang="grc">τροφοί</span>:
-<span lang="grc" xml:lang="grc">τίτθαι&nbsp;... αἱ τοὺς τιτθοὺς παρέχουσαι&nbsp;... τιθηνοὶ δέ, ἔτι<a id='t7'></a> δὲ
-καὶ τροφοί&nbsp;... αἱ τὸν ἄλλον φασί, πόνον μετὰ τὸν ἀπογαλακτισμὸν
-ἀναεχόμεναι</span>. Pollux defines <span lang="grc" xml:lang="grc">τίτθαι</span> as <span lang="grc" xml:lang="grc">αἱ θηλάζουσαι</span>
-(II, 163) and again (III, 50) he says: <span lang="grc" xml:lang="grc">τὴν δὲ θηλάζουσαν Εὔπολις
-τίτθην θηλάστριαν ὠνόμασε</span>. Between <span lang="grc" xml:lang="grc">τιθήνη</span> and
-<span lang="grc" xml:lang="grc">τίτθη</span> he makes this distinction: <span lang="grc" xml:lang="grc">ἡ δὲ τροφὸς τῆς κόρης, τιθήνη·
-καὶ ἡ γάλα παρέχουσα τίτθη</span> (III, 41). However, a writer of
-the second century <span class='fss'>A. D.</span> plainly referring to a wet-nurse, uses
-<span lang="grc" xml:lang="grc">τίθηνη</span>,</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">κοῦρος ὑπ’ ἐκ μαζοῖο τιθήνης</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">χείλεσιν αὖ<a id='t7a'></a> ἐρύει λαρὸν γλάγος</span>.<a id='r10' /><a href='#f10' class='c011'><sup>[10]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c006'>The Etymologicum Magnum refers <span lang="grc" xml:lang="grc">τιθήνη</span> to <span lang="grc" xml:lang="grc">τιτθόν</span>: <span lang="grc" xml:lang="grc">τιθήνας,
-τροφοὺς παρὰ τὸ τιτθόν</span>. According to Brugmann<a id='r11' /><a href='#f11' class='c011'><sup>[11]</sup></a> <span lang="grc" xml:lang="grc">τίτθη</span>, <span lang="grc" xml:lang="grc">τιθήνη</span>,
-<span class='pageno' id='Page_8'>8</span><span lang="grc" xml:lang="grc">τίτθος</span> are formed by reduplication beside <span lang="grc" xml:lang="grc">θήλη</span>, “mother’s
-breast.”</p>
-
-<p class='c006'>As to the word <span lang="grc" xml:lang="grc">τροφός</span>, Herodianus (I, 225, l. 11, Lentz)
-refers it to <span lang="grc" xml:lang="grc">τρέφω</span>. Hesychius<a id='r12' /><a href='#f12' class='c011'><sup>[12]</sup></a> contrasts it with <span lang="grc" xml:lang="grc">θρέμμα</span>,
-“nursling.” Pollux (l.&nbsp;c.) seems to distinguish <span lang="grc" xml:lang="grc">τροφός</span> and
-<span lang="grc" xml:lang="grc">μαῖα</span> and to take the latter as meaning more strictly, “<span lang="la" xml:lang="la">Ea quae
-lactat</span>,” as Stephanus remarks in his Thesaurus.</p>
-
-<p class='c006'>Various meanings were attached to the word <span lang="grc" xml:lang="grc">μαῖα</span>. Besides
-its use as “mid-wife,” it was employed as a form of address in
-speaking to nurses:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">εἰ δ’ ἄγε δή μοι, μαῖα φίλη.</span><a id='r13' /><a href='#f13' class='c011'><sup>[13]</sup></a></div>
-    </div>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">μαῖα, θεῶν μὲν δῶρα καὶ ἀχνύμενοι περ ἀνάγκῃ.</span><a id='r14' /><a href='#f14' class='c011'><sup>[14]</sup></a></div>
-    </div>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">μαῖα, πάλιν μου κρύψον κεφαλάν.</span><a id='r15' /><a href='#f15' class='c011'><sup>[15]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>The signification was even extended to embrace the true mother,
-as attested by Euripides, Alcestis 393, where the child says of its
-mother: <span lang="grc" xml:lang="grc">μαῖα δὴ κάτω βέβακεν</span>.</p>
-
-<p class='c006'>To distinguish accurately and sharply between the different
-words for nurse is not our present purpose. Doubtless the differences
-between them were not broad and clear even to the Greeks
-themselves. <span lang="grc" xml:lang="grc">τροφός</span> seems to be employed as the generic term,
-while <span lang="grc" xml:lang="grc">τίτθη</span> is generally used for “wet-nurse” and <span lang="grc" xml:lang="grc">τροφός</span> and <span lang="grc" xml:lang="grc">τιθήνη</span>
-for “nursery-maid.”</p>
-
-<div class='chapter'>
-  <span class='pageno' id='Page_9'>9</span>
-  <h2 class='c004'>CHAPTER II<br /> <span class='large'>SOCIAL STATUS OF THE NURSE</span></h2>
-</div>
-<h3 class='c014'><i>From Homer to Herodotus</i></h3>
-
-<p class='c015'>The Homeric poems deal wholly with the life of the upper
-classes. Hence we do not get from them a complete picture of
-how all classes lived. Even for the aristocrat therein described,
-the habits of life were simple. Mothers nursed their own children:
-thus Hecuba speaks to her son, Hector:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">Ἕκτορ, τέκνον ἐμόν, τάδε τ’ αἴδεο καὶ μ’ ἐλέησον</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">αὐτήν, εἴ ποτέ τοι λαθικηδέα μαζὸν ἐπέσχον.</span><a id='r16' /><a href='#f16' class='c011'><sup>[16]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>Still, there is one instance which points to a different practice.
-Odysseus in addressing his old nurse Eurycleia says:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">μαῖα, τίη μ’ ἐθέλεις ὀλέσαι; σὺ δέ μ’ ἔτρεφες αὐτὴ<a id='t9'></a></span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">τῷ σῷ ἐπὶ μαζῷ.</span><a id='r17' /><a href='#f17' class='c011'><sup>[17]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>The expression <span lang="grc" xml:lang="grc">ἐπὶ μαζῷ</span> here employed is used in another
-place of the relation between mother and child:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line in18'><span lang="grc" xml:lang="grc">πάις δέ<a id='t9c'></a> οἱ ἦν ἐπὶ μαζῷ</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">νήπιος, ὅς που νῦν γε μετ’ ἀνδρῶν ἵζει ἀριθμῷ</span><a id='r18' /><a href='#f18' class='c011'><sup>[18]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'><span class='pageno' id='Page_10'>10</span>However this may be, nurses were employed as the attendants
-of the children whom they amused and brought up as long as
-they remained in the house of the parents.</p>
-
-<p class='c006'>Whatever function she performed, the Homeric nurse was a
-slave, either a captive:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">τήν<a id='t10d'></a> ποτ’ Ἀπείρηθεν νέες ἤγαγον ἀμφιέλισσαι.</span><a id='r19' /><a href='#f19' class='c011'><sup>[19]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>or purchased as an ordinary slave:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">τήν ποτε Λαέρτης πρίατο κτεάτεσσιν ἑοῖσι,</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">πρωθήβην ἔτ’ ἐοῦσαν, ἐεικοσάβοια δ’ ἔδωκεν.</span><a id='r20' /><a href='#f20' class='c011'><sup>[20]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c006'>The Phrygian nurse of Hector’s son may be taken as a model
-of the Greek nurse of an infant. Nothing is said as to her social
-standing, but we infer from her occupation<a id='r21' /><a href='#f21' class='c011'><sup>[21]</sup></a> that she was a
-slave.</p>
-
-<p class='c006'>The Phoenician woman, nurse to Eumaeus, gives us an instance
-of the nurse of an older child. She had been captured and sold
-as a slave to a master, whose hard bonds she feared:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">ἀλλά μ’ ἀνήρπαξαν Τάφιοι ληίστορες ἄνδρες</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">ἀγρόθεν ἐρχομένην,<a id='t10'></a> πέρασαν δέ τε δεῦρ’ ἀγαγόντες</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">τοῦδ’ ἀνδρὸς πρὸς δώμαθ’· ὁ δ’ ἄξιον ὦνον ἔδωκε.</span></div>
-      <div class='line'>       ·       ·       ·       ·       ·</div>
-      <div class='line in20'><span lang="grc" xml:lang="grc">μή τις ποτὶ δῶμα γέροντι</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">ἐλθὼν ἐξείπῃ, ὁ δ’ ὀϊσάμενος καταδήσῃ</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">δεσμῷ<a id='t10a'></a> ἐν ἀργαλέῳ, ὑμῖν δ’ ἐπιφράσσετ’ ὄλεθρον.</span><a id='r22' /><a href='#f22' class='c011'><sup>[22]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c006'>In striking contrast to this unfaithful slave is Eurycleia, the
-nurse of the grown son, whose rank is higher than that of the
-ordinary slave, for she had general supervision over the fifty female
-slaves of the household and assisted the mistress in teaching them:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">πεντήκοντά τοί εἰσιν ἐνὶ μεγάροισι γυναῖκες</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">δμωαί, τὰς μέν τ’ ἔργα διδάξαμεν ἐργάζεσθαι,</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">εἴριά τε ξαίνειν κὰι δουλοσύνην ἀνέχεσθαι.</span><a id='r23' /><a href='#f23' class='c011'><sup>[23]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>It is she, too, who fills the important office of <span lang="grc" xml:lang="grc">ταμίη</span>.<a id='r24' /><a href='#f24' class='c011'><sup>[24]</sup></a> Indeed,
-<span class='pageno' id='Page_11'>11</span>she is treated as a member of the family, is the friend and confidante
-of the mistress who shows her great deference.<a id='r25' /><a href='#f25' class='c011'><sup>[25]</sup></a></p>
-
-<p class='c006'>The nurse of the grown daughter is seen in Eurymedusa who
-had been a captive, the prize of King Alcinous.<a id='r26' /><a href='#f26' class='c011'><sup>[26]</sup></a></p>
-
-<p class='c006'>Penelope’s nurse, Eurynome, has much the same office as Eurycleia.<a id='r27' /><a href='#f27' class='c011'><sup>[27]</sup></a>
-Like her, she is a trusted slave devoted to her mistress.</p>
-
-<p class='c006'>In the Homeric Hymn to Demeter, the duties which the goddess
-takes upon herself when she assumes the form of a nurse are
-identical with those performed by Eurycleia in the Odyssey:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">καί κεν παῖδα νεογνὸν<a id='sr11'></a> ἐν ἀγκοίνῃσιν ἔχουσα</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">καλὰ τιθηνοίμην, καὶ δώματα τηρήσαιμι,</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">καί κε λέχος στορέσαιμι μυχῷ θαλάμων εὐπήκτων</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">δεσπόσυνον, καί κ’ ἔργα διδασκήσαιμι γυναῖκας.</span><a id='r28' /><a href='#f28' class='c011'><sup>[28]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>Still, she is not the slave of the people for whom she works, and
-is promised such compensation (<span lang="grc" xml:lang="grc">θρεπτήρια</span>) for her services as
-would make her an object of envy to the women of the household.<a id='r29' /><a href='#f29' class='c011'><sup>[29]</sup></a></p>
-
-<p class='c006'>Aphrodite learned Anchises’ language from her Trojan nurse:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">γλῶσσαν δ’ ὑμετέρην καὶ ἡμετέρην σάφα οἶδα·</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">Τρῳὰς γὰρ μεγάρῳ με τροφὸς τρέφεν, ἡ δὲ διαπρό</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">σμικρὴν παῖδ’ ἀτίταλλε φίλης παρὰ μητρὸς ἑλοῦσα.</span><a id='r30' /><a href='#f30' class='c011'><sup>[30]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>The nurse is probably a slave, for wherever slave-trading was
-known it must have been usual to employ a foreign nurse.</p>
-
-<p class='c006'>The historians naturally have but little occasion to speak of
-domestic life. Herodotus, however, introduces into his narrative
-not only political history, but also matters of purely social interest.
-Hence we are not surprised to find a nurse in his sixth book.<a id='r31' /><a href='#f31' class='c011'><sup>[31]</sup></a>
-This nurse is presumably a slave, for she receives the commands
-of the parents to show the child to no one.</p>
-
-<h3 class='c014'><i>In Tragedy.</i></h3>
-
-<p class='c015'>The nurses of Tragedy are old women who have spent years in
-the service of their masters (<span lang="grc" xml:lang="grc">παλαιὸν οἴκων κτῆμα</span>).<a id='r32' /><a href='#f32' class='c011'><sup>[32]</sup></a> Even after
-<span class='pageno' id='Page_12'>12</span>the child they had nursed had grown up, they were still retained
-in the household.<a id='r33' /><a href='#f33' class='c011'><sup>[33]</sup></a> There can be no doubt that like the nurses
-of Homer they were slaves.<a id='r34' /><a href='#f34' class='c011'><sup>[34]</sup></a> Medea’s nurse is addressed as
-<span lang="grc" xml:lang="grc">κτῆμα δεσποίνης</span><a id='r35' /><a href='#f35' class='c011'><sup>[35]</sup></a> and when speaking to the <span lang="grc" xml:lang="grc">παιδαγωγός</span>,
-she calls herself <span lang="grc" xml:lang="grc">σύνδουλος</span>.<a id='r36' /><a href='#f36' class='c011'><sup>[36]</sup></a> Then, too, the fall of the mistress
-involved that of the nurse, a calamity hinted at in Hippolytus:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">οὐ δῆθ’ ἑκοῦσά γ’, ἐν δὲ σοὶ λελείψομαι</span>;<a id='r37' /><a href='#f37' class='c011'><sup>[37]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>and in Medea:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">χρηστοῖσι δούλοις ξυμφορὰ τὰ δεσποτῶν</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">κακῶς πίτνοντα, καὶ φρενῶν ἀνθάπτεται<a id='sr12'></a>.</span><a id='r38' /><a href='#f38' class='c011'><sup>[38]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>Hecuba, bewailing her fate, foresees that she who had once been
-Queen of Troy will be forced to become the nurse of children.<a id='r39' /><a href='#f39' class='c011'><sup>[39]</sup></a></p>
-
-<h3 class='c014'><i>In Athens</i></h3>
-
-<p class='c015'>But it was not only captives and slaves who nursed children.
-In the fourth century we find at Athens free women performing
-the office of nurse. Euxitelos in pleading against Eubolides
-answers the reproach they attach to his mother of having been a
-nurse. He says that his father had gone to the war, leaving his
-mother with two small children to support. Hence she was
-obliged to take Cleinias to nurse: <span lang="grc" xml:lang="grc">αὐτὴ δ’ οὖ σ’ ἐν ἀπορίαις,
-ἠναγκάσθη τὸν Κλεινίαν τὸν τοῦ Κλειδίκου τιτθεῦσαι</span>.<a id='r40' /><a href='#f40' class='c011'><sup>[40]</sup></a> He
-admits that it is a mean employment, but affirms that he can give
-the names of free-born women, who, like his mother, were compelled
-by stress of poverty to become nurses: <span lang="grc" xml:lang="grc">καὶ γὰρ νῦν ἀστὰς
-γυναῖκας πολλὰς εὑρήσετε τιτθευούσας</span>.<a id='r41' /><a href='#f41' class='c011'><sup>[41]</sup></a></p>
-
-<p class='c006'>In another Oration of Demosthenes, In Evergum, there is an
-instance of an old and poor nurse living with the man she had
-nursed as a child. The father of this person, in recompense for
-her care, had given her her freedom: <span lang="grc" xml:lang="grc">καὶ μετ’ αὐτῆς τίτθή τις
-ἐμοὶ γενομένη πρεσβυτέρα, ἄνθρωπος εὔνους καὶ πιστή, καὶ</span>
-<span class='pageno' id='Page_13'>13</span><span lang="grc" xml:lang="grc">ἀφειμένη ἐλευθέρα ὑπὸ τοῦ πατρὸς τοῦ ἐμοῦ</span>.<a id='r42' /><a href='#f42' class='c011'><sup>[42]</sup></a> She married
-and on the death of her husband returned to her nursling, who received
-her all the more willingly inasmuch as he was about to
-leave home and was pleased to have such a sure companion for
-his wife. When Euvergus and his accomplices break into the
-house, they find the old woman seated at table with the mistress
-and children. The nurse, trying to conceal a vase in her dress,
-is seen by the robbers who fall upon her and beat her until she
-gives it up. Some days afterwards she dies from injuries received,
-but not before having been cared for by a doctor summoned especially
-for her.</p>
-
-<p class='c006'>No instance is given by Plato or Aristotle of the manumission
-of a nurse. The former, on the contrary, speaks of the <span lang="grc" xml:lang="grc">δούλεια
-ἤθη τροφῶν<a id='sr13'></a></span>.<a id='r43' /><a href='#f43' class='c011'><sup>[43]</sup></a></p>
-
-<p class='c006'>The nurse of New Comedy is usually a slave; still she sometimes
-receives her freedom, as in the case of Moschio’s nurse in
-the Samia of Menander:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line in10'><span lang="grc" xml:lang="grc">τοῦ δὲ Μοσχίωνος ἦν</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">τίτθη τις αὕτη πρεσβυτέρα, γεγονυῖ’ ἐμὴ</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">θεράπαιν’, ἐλευθέρα δὲ νῦν</span>.<a id='r44' /><a href='#f44' class='c011'><sup>[44]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>“Though emancipated, she yet remained in the service of her former
-master,” her status being similar to that of the metic.<a id='r45' /><a href='#f45' class='c011'><sup>[45]</sup></a> We
-also have inscriptional evidence that women belonging to the
-metic class were employed as nurses who being free-born must
-have received wages: <span lang="grc" xml:lang="grc">Ἀπολλοδώρου ἰσοτέλου θυγάτηρ Μέλιττα
-τίτθη</span>.<a id='r46' /><a href='#f46' class='c011'><sup>[46]</sup></a></p>
-
-<h3 class='c014'><i>Foreign Nurses</i></h3>
-
-<p class='c015'>Though the Athenians had a natural repugnance to the severity
-of the Spartan discipline, still the aversion was not so intense
-but that some of the Lacedemonian customs found ready acceptance
-in Athens. Aristophanes, Birds, 1281,<a id='r47' /><a href='#f47' class='c011'><sup>[47]</sup></a> makes it clear that
-the Athenians were “Spartan-mad.” For this reason, no doubt,
-<span class='pageno' id='Page_14'>14</span>Spartan women whose robust health was famed throughout
-Greece,<a id='r48' /><a href='#f48' class='c011'><sup>[48]</sup></a> were sought to inaugurate that regimen peculiar to the
-Spartan nurse. Hence Plutarch: <span lang="grc" xml:lang="grc">Διὸ καὶ τῶν ἔξωθεν ἔνιοι
-τοῖς τέκνοις Λακωνικὰς ἐωνοῦντο τιτθάς</span>,<a id='r49' /><a href='#f49' class='c011'><sup>[49]</sup></a> and he also records
-that Amycla, the nurse of Alcibiades was a Spartan: <span lang="grc" xml:lang="grc">Ἀλκιβιάδου
-δὲ καὶ τίτθην, γένος Λάκαιναν, Ἀμύκλαν ὄνομα</span>.<a id='r50' /><a href='#f50' class='c011'><sup>[50]</sup></a> The
-virtue of these Spartan women and the esteem in which they were
-generally held are attested to by a monument erected by Diogeitus
-to the nurse of his children. On it we find the following inscription:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">Ἐνθάδε γῆ κατέχει<a id='sr14'></a> τίτθην παιδίων Διογείτου ἐκ</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">Πελοποννήσου τὴν δὲ δικαιοτάτην.</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">Μαλίχα Κυθηρία.</span><a id='r51' /><a href='#f51' class='c011'><sup>[51]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>But it was not only from Sparta that the Athenians obtained
-nurses for their children. We have an inscription from the monument
-of the Corinthian nurse <span lang="grc" xml:lang="grc">Φάνιον</span>.<a id='r52' /><a href='#f52' class='c011'><sup>[52]</sup></a> And there is an epigram
-of Callimachus on a Phrygian nurse whose master cared for
-her during her life-time, and when she was dead set up her statue,
-that posterity might see how the old woman received in full the
-thanks for her nurture.<a id='r53' /><a href='#f53' class='c011'><sup>[53]</sup></a> Thrace, too, furnished its share of
-types of nurses:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">καί μ’ ἁ Θευχαρίδα<a id='sr14b'></a> Θρᾷσσα τροφὸς ἁ μακαρῖτις</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">ἀγχίθυρος ναίοισα, κατεύξατο καὶ λιτάνεσε</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">τὰν πομπὰν θάσασθαι</span>.<a id='r54' /><a href='#f54' class='c011'><sup>[54]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>Such was the honor in which they were held that one Cleita was
-considered worthy of a monument, as we learn from an epigram
-of Theocritus:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">ὁ μίκκος τόδ’ ἔτευξε τᾷ Θραΐσσᾳ,</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">Μήδειος τὸ μνᾶμ’ ἐπὶ τᾷ ὁδῷ κἠπέγραψε<a id='sr14c'></a> Κλείτας</span>.<a id='r55' /><a href='#f55' class='c011'><sup>[55]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>The fact that the Greeks employed foreign nurses may also be
-inferred from the essay, De Liberis Educandis, attributed to
-<span class='pageno' id='Page_15'>15</span>Plutarch, in which the author loudly inveighs against the practice
-of entrusting children to any nurse whatsoever. He insists on
-her being selected with the utmost care, laying down as a fundamental
-qualification that she be of the Greek race: <span lang="grc" xml:lang="grc">ἀλλὰ τάς<a id='sr15'></a>
-γε τίτθας καὶ τὰς τροφούς, οὐ τὰς τυχούσας, ἀλλ’ ὡς ἔνι μάλιστα
-σπουδαίας, δοκιμαστέον ἐστί. πρῶτον μὲν τοῖς ἤθεσιν
-Ἑλληνίδας<a id='sr15b'></a>.</span><a id='r56' /><a href='#f56' class='c011'><sup>[56]</sup></a> According to the same author these women
-received wages for their work: <span lang="grc" xml:lang="grc">αἱ τίτθαι δὲ καὶ αἱ τροφοὶ
-τὴν εὔνοιαν ὑποβολιμαίαν καὶ παρέγγραπτον ἔχουσιν, ἅτε<a id='sr15c'></a>
-μισθοῦ φιλοῦσαι.</span><a id='r57' /><a href='#f57' class='c011'><sup>[57]</sup></a></p>
-
-<p class='c006'>Such was the social status of this Greek nurse, a picture necessarily
-composite since the details are drawn from so many
-sources; but from what has been said, it may be concluded that
-the nurse, though usually a slave, was sometimes manumitted,
-that a preference was frequently shown at Athens for the foreign-bred
-nurse and that on occasion free women resorted to nursing
-as a means of gaining a livelihood.</p>
-
-<div class='chapter'>
-  <span class='pageno' id='Page_16'>16</span>
-  <h2 class='c004'>CHAPTER III<br /> <span class='large'>THE NURSE AND THE FAMILY</span></h2>
-</div>
-
-<p class='c005'>The helpless condition of infancy has always called for special
-offices to tide the child over the first years of life. These offices
-are performed either by mother or nurse. Among the Greeks,
-the nurse was a familiar figure in the household; and although
-our knowledge of Greek domestic life must necessarily be limited
-from the fact that the women’s apartments are so persistently
-closed against us, nevertheless from side-lights furnished by our
-threefold source of information—the literature, the art and the
-inscriptions—we cannot help being impressed by the important
-place which the nurse held in the family.</p>
-
-<p class='c006'>Let us now turn to a more exact consideration of the various
-duties of the nurse in relation to the children, to the grown daughter,
-the grown son and lastly to the household. In this way
-we shall be led to a clearer conception of the general characteristics
-which marked the nurse’s dealings with her charge.</p>
-
-<h3 class='c014'>DUTIES TO THE CHILD</h3>
-
-<h4 class='c016'><i>Bathing</i></h4>
-
-<p class='c015'>Among the principal duties incumbent on the nurse of an infant
-was the giving of the bath. That it was given immediately
-after birth, we infer from Lycophron’s Alexandra, 309, where
-a child dies <span lang="grc" xml:lang="grc">πρὶν ἐκ λοχείας γυῖα χυτλῶσαι δρόσῳ</span>, and also
-from Plautus, Amphitryo, 1103: “<span lang="la" xml:lang="la">Postquam peperit pueros lavere
-iussit nos.</span>” The heroine nymphs of Libya, acting as nurses,
-bathed Athena when she leaped in gleaming armor from the
-head of Zeus.<a id='r58' /><a href='#f58' class='c011'><sup>[58]</sup></a> Some nurses preferred pure water;<a id='r59' /><a href='#f59' class='c011'><sup>[59]</sup></a> others,
-like the Spartans, bathed the child in wine as a test of its strength,
-<span class='pageno' id='Page_17'>17</span>they being of the opinion that the weakly ones would faint, but
-the more vigorous would acquire firmness and hardness after a
-bath of this kind.<a id='r60' /><a href='#f60' class='c011'><sup>[60]</sup></a> On a vase portraying the life of Achilles one
-of the scenes shows the nurse giving the infant son of Thetis his
-first bath.<a id='r61' /><a href='#f61' class='c011'><sup>[61]</sup></a> The vessel in which this bath is given is mentioned
-by Pindar:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">ἐπεί νιν καθαροῦ λέβητος ἔξελε Κλωθώ.</span><a id='r62' /><a href='#f62' class='c011'><sup>[62]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<h4 class='c016'><i>Swaddling Clothes</i></h4>
-
-<p class='c015'>Attic nurses wrapped the infant in swaddling clothes (<span lang="grc" xml:lang="grc">σπάργανα</span>).<a id='r63' /><a href='#f63' class='c011'><sup>[63]</sup></a>
-As far as we can gather from the grave-reliefs these seem
-to have been long narrow strips of cloth bound like bandages
-around the child’s body, which they completely covered from
-head to foot, leaving nothing but the face uncovered.<a id='r64' /><a href='#f64' class='c011'><sup>[64]</sup></a> White,<a id='r65' /><a href='#f65' class='c011'><sup>[65]</sup></a>
-purple,<a id='r66' /><a href='#f66' class='c011'><sup>[66]</sup></a> and saffron<a id='r67' /><a href='#f67' class='c011'><sup>[67]</sup></a> are mentioned as colors of these bands.
-The practice of swaddling children is alluded to by Hesiod,<a id='r68' /><a href='#f68' class='c011'><sup>[68]</sup></a> and
-frequent reference is made to it by the Tragedians.<a id='r69' /><a href='#f69' class='c011'><sup>[69]</sup></a> The Theban
-children given over to the state were swaddled.<a id='r70' /><a href='#f70' class='c011'><sup>[70]</sup></a> The nurse
-in the Amphitryo complained that Hercules was so large she
-could not swathe him.<a id='r71' /><a href='#f71' class='c011'><sup>[71]</sup></a> How long the children were kept thus
-bound we do not know; but we can hardly suppose that it was
-until they had reached the age of two years, as Plato advises.<a id='r72' /><a href='#f72' class='c011'><sup>[72]</sup></a>
-The Spartan nurses dispensed with these bands, allowing the
-children to grow up unrestrained in limb and form.<a id='r73' /><a href='#f73' class='c011'><sup>[73]</sup></a> Exposed
-children were sometimes recognized by the swaddling clothes.<a id='r74' /><a href='#f74' class='c011'><sup>[74]</sup></a></p>
-
-<div>
-  <span class='pageno' id='Page_18'>18</span>
-  <h4 class='c016'><i>Food</i></h4>
-</div>
-
-<p class='c015'>The child was suckled either by mother<a id='r75' /><a href='#f75' class='c011'><sup>[75]</sup></a> or nurse.<a id='r76' /><a href='#f76' class='c011'><sup>[76]</sup></a> Naturally
-the practice of employing wet-nurses prevailed chiefly among
-well-to-do mothers.<a id='r77' /><a href='#f77' class='c011'><sup>[77]</sup></a> The author of the De Liberis Educandis
-counsels mothers to nurse their own children, and dilates on the
-advantages accruing therefrom; nevertheless he permits the
-employment of wet-nurses wherever the mothers cannot perform
-the duty themselves.<a id='r78' /><a href='#f78' class='c011'><sup>[78]</sup></a> Antiphanes considered the Scythians
-the wisest of men because they fed their children on mare’s and
-cow’s milk, and did not entrust them to nurses as did the Greeks.<a id='r79' /><a href='#f79' class='c011'><sup>[79]</sup></a>
-In the Menaechmi of Plautus distinction is made between “<span lang="la" xml:lang="la">mater
-quae mammam dabat</span>” and “<span lang="la" xml:lang="la">mater quae pepererat</span>,”<a id='r80' /><a href='#f80' class='c011'><sup>[80]</sup></a> and in
-the Adelphi of Terence the services of a nurse are secured for a
-courtesan.<a id='r81' /><a href='#f81' class='c011'><sup>[81]</sup></a> We have ample evidence from Demosthenes that
-this employment was resorted to by poor women as a means of
-livelihood during the hard times which followed the Peloponnesian
-War.<a id='r82' /><a href='#f82' class='c011'><sup>[82]</sup></a> We read besides that nurses were allowed to nurse but
-one child at a time.<a id='r83' /><a href='#f83' class='c011'><sup>[83]</sup></a> Plato refers to definite laws regarding the
-nurture of children,<a id='r84' /><a href='#f84' class='c011'><sup>[84]</sup></a> and speaks of the time when they were fed
-with milk: <span lang="grc" xml:lang="grc">ἐκ νέων παίδων ἔτι ἐν γάλαξι τρεφόμενοι</span>.<a id='r85' /><a href='#f85' class='c011'><sup>[85]</sup></a> In the
-community of wives and children, he would have the mothers,
-from a feeling of humanity, assisted in the nurture of the children
-by wet-nurses: <span lang="grc" xml:lang="grc">καὶ ἄλλας γάλα ἐχούσας<a id='sr18'></a> ἐκπορίζοντες</span>.<a id='r86' /><a href='#f86' class='c011'><sup>[86]</sup></a> Aristotle
-associates infantile maladies with the physical condition
-of the nurse: <span lang="grc" xml:lang="grc">εἴωτε δὲ τὰ παιδία τὰ πλεῖστα σπασμὸς ἐπιλαμβάνειν
-καὶ μᾶλλον τὰ εὐτραφέστερα<a id='sr18b'></a> καὶ γάλακτι χρώμενα
-πλείονα ἢ παχυτέρῳ καὶ τίτθαις εὐσάρκοις</span>,<a id='r87' /><a href='#f87' class='c011'><sup>[87]</sup></a> and <span lang="grc" xml:lang="grc">φύει δὲ
-πρῶτον τοὺς προσθίους, καὶ τὰ μὲν τοὺς ἄνωθεν πρότερον,
-τὰ δὲ τοὺς κάτωθεν. πάντα δὲ θᾶττον φύουσιν, ὅσων αἱ τίτθαι
-θερμότερον ἔχουσι τὸ γάλα</span>.<a id='r88' /><a href='#f88' class='c011'><sup>[88]</sup></a> He objects to the use of
-<span class='pageno' id='Page_19'>19</span>wine for young children,<a id='r89' /><a href='#f89' class='c011'><sup>[89]</sup></a> and deems it unsuitable for the nurses
-as well: <span lang="grc" xml:lang="grc">διὸ τοῖς παιδίοις οὐ συμφέρουσιν οἱ οἶνοι, οὐδὲ ταῖς
-τίτθαις</span>.<a id='r90' /><a href='#f90' class='c011'><sup>[90]</sup></a> Dion Chrysostom speaks of its use: <span lang="grc" xml:lang="grc">ὥσπερ ὑπὸ τίτθης
-γάλακτι καὶ οἴνῳ καὶ σιτίοις</span>,<a id='r91' /><a href='#f91' class='c011'><sup>[91]</sup></a> but Hippocrates says: <span lang="grc" xml:lang="grc">ἀμεῖνον
-εἶναι τοῖς παιδίοισιν τὸν οἶνον ὡς ὑδαρέστατον διδόναι</span>.<a id='r92' /><a href='#f92' class='c011'><sup>[92]</sup></a>
-After being weaned,<a id='r93' /><a href='#f93' class='c011'><sup>[93]</sup></a> children were fed on milk,<a id='r94' /><a href='#f94' class='c011'><sup>[94]</sup></a> and honey.<a id='r95' /><a href='#f95' class='c011'><sup>[95]</sup></a>
-According to Athenaeus, young children thrive well on the juice
-of figs.<a id='r96' /><a href='#f96' class='c011'><sup>[96]</sup></a> They were also fed on morsels: “<span lang="grc" xml:lang="grc">αἱ τὰ παιδία ψωμίζουσι
-τροφοί</span>.”<a id='r97' /><a href='#f97' class='c011'><sup>[97]</sup></a> The practice of first chewing the food before
-giving it to the child seems to have been usual, for we have
-several allusions to it. Democrates likens the orators to nurses
-<span lang="grc" xml:lang="grc">αἱ τὸ ψώμισμα καταπίνουσαι, τῷ σιάλῳ τὰ παιδία παραλείφουσι</span>,<a id='r98' /><a href='#f98' class='c011'><sup>[98]</sup></a>
-and Sextus Empiricus has a similar statement: <span lang="grc" xml:lang="grc">εἰκότως
-ταῖς τίτθαις, αἱ μικρὸν<a id='sr19'></a> τοῦ ψωμίσματος τοῖς παιδίοις διδοῦσαι
-τὸ ὅλον καταπίνουσι</span>.<a id='r99' /><a href='#f99' class='c011'><sup>[99]</sup></a> Nor did it escape the ridicule of
-Aristophanes who says:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">καθ’ ὥσπερ αἱ τίτθαι γε σιτίζεις κακῶς</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">μασώμενος γὰρ τῷ μὲν ὀλίγον ἐντίθης</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">αὐτὸς δ’ ἐκεῖνον<a id='sr19b'></a> τριπλάσιον κατέσπακας</span>.<a id='r100' /><a href='#f100' class='c011'><sup>[100]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>Athenaeus tells the absurd story of a man who had his nurse chew
-his food for him all his life: <span lang="grc" xml:lang="grc">Σάγαριν τὸν Μαριανδυνὸν ὑπὸ τοῦ
-τρυφῆς σιτεῖσθε μὲν μέχρι γήρως ἐκ τοῦ τῆς τίτθης στόματος,
-ἵνα μὴ μασώμενος πονήσειεν</span>.<a id='r101' /><a href='#f101' class='c011'><sup>[101]</sup></a></p>
-
-<h4 class='c016'><i>The Child in the Nurse’s Arms</i></h4>
-
-<p class='c015'>In the beautiful idyllic scene of Iliad, vi, 389 ff., where Hector
-bids farewell to Andromache and his darling son, it is to the familiar
-<span class='pageno' id='Page_20'>20</span>arms of the nurse that the child turns when frightened by
-the glancing helm:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">ἂψ δ’ ὁ παὶς<a id='sr20'></a> πρὸς κόλπον εὐζώνοιο τιθήνης</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">ἐκλίνθη ἰάχων</span>.<a id='r102' /><a href='#f102' class='c011'><sup>[102]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>In those arms he had been carried,<a id='r103' /><a href='#f103' class='c011'><sup>[103]</sup></a> and when tired out from his
-childish play there he had slept on a soft cushion satisfied with
-every comfort:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">αὐτὰρ ὅθ’ ὕπνος ἔλοι, παύσαιτό τε νηπιαχεύων,</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">εὕδεσκ’<a id='sr20b'></a> ἐν λέκτροισιν, ἐν ἀγκαλίδεσσι τιθήνης,</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">εὐνῇ ενι μαλακῇ, θαλέων ἐμπλησάμενος κῆρ</span>.<a id='r104' /><a href='#f104' class='c011'><sup>[104]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>In the Odyssey, too, the faithful Eurycleia is spoken of as carrying
-Odysseus and laying him in the arms of his grandsire, that
-the latter might choose for him a name.<a id='r105' /><a href='#f105' class='c011'><sup>[105]</sup></a> The author of the
-Homeric Hymn to Demeter puts these words into the mouth of
-the goddess-nurse:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">καί κεν παῖδα νεογνὸν ἐν ἀγκοίνῃσιν ἔχουσα</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">καλὰ τιθηνοίμην</span>.<a id='r106' /><a href='#f106' class='c011'><sup>[106]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>The nurse in Herodotus carried the child each day to the temple
-of Helen.<a id='r107' /><a href='#f107' class='c011'><sup>[107]</sup></a> Iphigenia speaking of Orestes says that she left
-him at home a young child in the arms of his nurse:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">ἔλιπον ἀγκάλαισι νεαρὸν τροφοῦ</span>.<a id='r108' /><a href='#f108' class='c011'><sup>[108]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>At the festival of the Amphidromia, it was the nurse who carried
-the child around the hearth;<a id='r109' /><a href='#f109' class='c011'><sup>[109]</sup></a> and in the Nurse-festival (<span lang="grc" xml:lang="grc">τιθηνίδια</span>)
-at Sparta, the nurses carried the male children to the temple
-of Artemis.<a id='r110' /><a href='#f110' class='c011'><sup>[110]</sup></a> We know that nurses walked the floor with fretful
-children in order to soothe them. A good instance of this is given
-in Menander’s Samia, 26–30 (Capps), where an old nurse fondles
-a child to her heart’s content, kissing it and calling it soft names,
-walking around with it until it is quieted. “The homeopathic
-cure of morbid ‘enthusiasm’ by means of music was, it may be
-<span class='pageno' id='Page_21'>21</span>incidentally observed, known to Plato. In a passage of the Laws,<a id='r111' /><a href='#f111' class='c011'><sup>[111]</sup></a>
-where he is laying down the rules for the management of infants,
-his advice is that infants should be kept in perpetual motion, and
-live as if they were always tossing at sea. He proceeds to compare
-the principle on which religious ecstasy is cured by a strain
-of impassioned music, with the method of nurses, who lull their
-babes to sleep not by silence but by singing, not by holding them
-quiet, but by rocking them in their arms.... An external agitation
-(<span lang="grc" xml:lang="grc">κίνησις</span>) is employed to calm and counteract an internal.
-But Plato recognized the principle only as it applied to music
-and to the useful art of nursing.”</p>
-
-<p class='c006'>This perpetual motion used by the nurse is referred to in the
-Timaeus,<a id='r112' /><a href='#f112' class='c011'><sup>[112]</sup></a> and Aristotle thinks “it is of advantage to have all
-the movements made (of the bodies of infants) that it is possible
-to have made in the case of creatures so young.”<a id='r113' /><a href='#f113' class='c011'><sup>[113]</sup></a> Plato lays
-down regulations for the nurses to carry the children into the
-fields, to the temples, and on visits to their acquaintances until
-they are able to stand alone. He would have them carried until
-the end of the third year, lest their limbs should be distorted by
-standing on them too soon: <span lang="grc" xml:lang="grc">καὶ δὴ καὶ τὰς τροφοὺς ἀναγκάζωμεν
-νόμῳ ζημιοῦντες τὰ παιδία ἢ πρὸς ἀγροὺς ἢ πρὸς ἱερὰ
-ἢ πρὸς ὀικείους ἀεί πῃ φέρειν, μέχριπερ ἂν ἱκανῶς ἵστασθαι
-δυνατὰ γίγνηται, καὶ τότε διευλαβουμένας, ἔτι νέων ὄντων
-μή πῃ βίᾳ ἐπερειδομένων στρέφηται τὰ κῶλα ἐπιπονεῖν φερούσας,
-ἕως ἂν τριέτες ἀποτελεσθῇ τὸ γενόμενον;</span><a id='r114' /><a href='#f114' class='c011'><sup>[114]</sup></a> This is
-doubtless the reason why there is no mention made of a contrivance
-to keep the children’s limbs straight like the “<span lang="la" xml:lang="la">serperastra</span>”<a id='r115' /><a href='#f115' class='c011'><sup>[115]</sup></a>
-in use among the Romans.<a id='r116' /><a href='#f116' class='c011'><sup>[116]</sup></a> The Greeks were careful to develop
-the body and to have it well-shapen. In the Pseudo-Plutarchian
-Essay, De Liberis Educandis, the writer thinks it necessary for
-the members of children to be shapen aright as soon as they are
-born: <span lang="grc" xml:lang="grc">ὥσπερ γὰρ τὰ μέλη τοῦ σώματος εὐθὺς ἀπὸ γενέσεως
-πλάττειν τῶν τέκνων ἀναγκαῖόν ἐστι</span>.<a id='r117' /><a href='#f117' class='c011'><sup>[117]</sup></a> In the De Virtute,
-the author tells us that this is the work of the nurses: <span lang="grc" xml:lang="grc">αἱ τίτθαι
-ταῖς χερσὶ τὸ σῶμα πλάττουσι</span>.<a id='r118' /><a href='#f118' class='c011'><sup>[118]</sup></a> Plato, speaking of the influence
-<span class='pageno' id='Page_22'>22</span>of stories on the minds of children, says that we must
-persuade the nurses and the mothers to form the souls of their
-children by these stories <span lang="grc" xml:lang="grc">πολὺ μᾶλλον ἢ τὰ σώματα ταῖς χερσὶν</span>.<a id='r119' /><a href='#f119' class='c011'><sup>[119]</sup></a>
-This practice continued down to the days of Galen
-as is shown from the following: <span lang="grc" xml:lang="grc">τὰ κῶλα διαπλάττουσι αἱ τροφοὶ
-τῶν βρεφῶν ὥσπερ κήρινα</span>.<a id='r120' /><a href='#f120' class='c011'><sup>[120]</sup></a></p>
-
-<h4 class='c016'><i>Cradles</i></h4>
-
-<p class='c015'>The nurse had various contrivances in which to place the children
-after they were lulled to sleep. We read that Alcmena
-cradled her children in a shield:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">χάλκειον κατέθηκεν ἐπ’ ἀσπίδα</span>.<a id='r121' /><a href='#f121' class='c011'><sup>[121]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>The scholiast on Callimachus, Jove, 48, alluding to this passage
-of Theocritus, says that military men were accustomed to place
-their children in shields after birth that they might become
-vigorous and strong. A specimen of a Greek cradle, that of the
-infant Hermes, a little two-handled basket shaped like a shoe,
-is seen on a vase.<a id='r122' /><a href='#f122' class='c011'><sup>[122]</sup></a> The <span lang="grc" xml:lang="grc">σκάφη</span>, another kind of cradle, is
-mentioned as being instrumental in the <span lang="grc" xml:lang="grc">ἀναγνώρισις</span> of children:
-<span lang="grc" xml:lang="grc">καὶ οἶνον ἐν τῇ Τυροῖ διὰ τῆς σκάφης</span>.<a id='r123' /><a href='#f123' class='c011'><sup>[123]</sup></a> Children
-were also exposed in a <span lang="grc" xml:lang="grc">σκάφη</span>: <span lang="grc" xml:lang="grc">ἐνθέμενος οὖν εἰς σκάφην τὰ
-βρέφη</span>.<a id='r124' /><a href='#f124' class='c011'><sup>[124]</sup></a> Adrasteia, the nurse of Zeus, lulled him to sleep in a
-golden winnowing-fan:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">Λίκνῳ ἐνὶ χρυσέῳ</span>.<a id='r125' /><a href='#f125' class='c011'><sup>[125]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>It was considered an omen of future wealth and prosperity to
-place children in these <span lang="grc" xml:lang="grc">λίκνα</span>.<a id='r126' /><a href='#f126' class='c011'><sup>[126]</sup></a> Bacchus is called <span lang="grc" xml:lang="grc">λικνίτης</span>,<a id='r127' /><a href='#f127' class='c011'><sup>[127]</sup></a>
-and is represented as carried in a <span lang="grc" xml:lang="grc">λίκνον</span> between a faun and a
-Bacchante.<a id='r128' /><a href='#f128' class='c011'><sup>[128]</sup></a> Hermes is conceived to have been cradled in the
-<span class='pageno' id='Page_23'>23</span>same manner.<a id='r129' /><a href='#f129' class='c011'><sup>[129]</sup></a> Another kind of cradle shown on a vase looks
-like a bed on rollers,<a id='r130' /><a href='#f130' class='c011'><sup>[130]</sup></a> and answers very well to the description
-given by Plutarch, Fragm. in Hesiod, 45: <span lang="grc" xml:lang="grc">οἷά<a id='t23'></a> τισιν εὐκίνητα
-κλινίδια μεμηχάνηται πρὸς τὴν τῶν παιδίων εὐνήν</span>. The
-rocking of the cradle is mentioned by Athenaeus: <span lang="grc" xml:lang="grc">ἡ τροφὸς&nbsp;...
-ἐτίθει αὐτὸ ἐν σκάφῃ<a id='sr23'></a>&nbsp;... ὅτε δὲ κλαίοι&nbsp;... τὴν σκάφην ἐκίνει
-καὶ κατεκοίμιζεν αὐτό.</span><a id='r131' /><a href='#f131' class='c011'><sup>[131]</sup></a></p>
-
-<h4 class='c016'><i>Amusements Furnished by the Nurse</i></h4>
-
-<p class='c015'>It was natural for the nurse to amuse the children with the
-various kinds of toys in use in antiquity. Of these, both the literature
-and the art of Greece furnish many examples. We shall
-here consider only the toys which are mentioned in direct connection
-with the nurse. That the nurse sometimes made toys
-for the children, we learn from Apollonius Rhodius, iii, 131 ff.,
-where the wonderful ball of Zeus <span lang="grc" xml:lang="grc">τὸ οἷ ποίησε φίλη τροφὸς
-Ἀδράστεια</span> is described. The shaking of rattles (<span lang="grc" xml:lang="grc">κρόταλα</span>) before
-children by the nurse is spoken of by Stobaeus,<a id='r132' /><a href='#f132' class='c011'><sup>[132]</sup></a> and Pollux
-has preserved a passage dealing with the same subject: <span lang="grc" xml:lang="grc">τὸ κρόταλον
-καὶ τὸ σεῖστρον, ᾧ καταβαυκαλῶσιν αἱ τίτθαι ψυχαγωγοῦσαι
-τὰ δυσυπνοῦντα τῶν παιδίων</span>.<a id='r133' /><a href='#f133' class='c011'><sup>[133]</sup></a> We have a vase-painting
-which portrays a nurse holding in her arms a child, while before
-its face she dandles a fruit.<a id='r134' /><a href='#f134' class='c011'><sup>[134]</sup></a> Plutarch’s little daughter used to
-ask her nurse to give her dolls the breast.<a id='r135' /><a href='#f135' class='c011'><sup>[135]</sup></a> We learn from
-Plautus that the nurses took the children to the theatres:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line in6'><span lang="la" xml:lang="la">Nutrix&nbsp;...</span></div>
-      <div class='line'><span lang="la" xml:lang="la">Me spectatum tulerat per Dionysia.</span><a id='r136' /><a href='#f136' class='c011'><sup>[136]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>And in the Poenulus, the nurses are bidden to refrain from bringing
-<span class='pageno' id='Page_24'>24</span>the children to that play.<a id='r137' /><a href='#f137' class='c011'><sup>[137]</sup></a> In Vitruvius’ account of the
-origin of the Corinthian Capital, there is mention made of a Corinthian
-nurse who gathers in a basket the playthings which had
-served for the amusement of her nursling in life, in order to adorn
-the tomb with them after death.<a id='r138' /><a href='#f138' class='c011'><sup>[138]</sup></a></p>
-
-<h4 class='c016'><i>General Care Over Children</i></h4>
-
-<p class='c015'>To keep the child clean and to attend to all its wants were the
-principal occupations of the nurse. Cilissa recalls in touching
-terms the childhood of her dear nursling whose death she had
-just learned. She ran to him by night, at his least cry, anticipating
-all his wishes and foreseeing all his needs. Careful for
-the child’s cleanliness, she washes its garments and its linen:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">ὃν ἐξέθρεψα μητρόθεν δεδεγμένη,</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">καὶ νυκτιπλάγκτον ὀρθίων κελευμάτων</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">καὶ πολλὰ καὶ μοχθήρ’ ἀνωφέλητ’ ἐμοὶ</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">τλάσῃ. τὸ μὴ φρονοῦν γὰρ ὡσπερεὶ βοτὸν</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">τρέφειν ἀνάγκη, πῶς γὰρ οὔ; τρόπῳ φρενός·</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">οὐ γάρ τι φωνεῖ παῖς ἔτ’ ὢν ἐν σπαργάνοις,</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">εἰ λιμὸς ἢ δίψη τις, ἢ λιψουρία</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">ἔχει· νέα δὲ νηδὺς αὐτάρκης τέκνων.</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">τούτων πρόμαντις οὖσα, πολλὰ δ’, οἴομαι,</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">ψευσθεῖσα παιδὸς σπαργάνων φαιδρύντρια·</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">γναφεὺς τροφεύς τε ταὐτὸν<a id='t24'></a> εἰχέτην τέλος.</span><a id='r139' /><a href='#f139' class='c011'><sup>[139]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>With less vividness Moschio’s nurse recalls the days of his infancy.</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">πρώην τοιοῦτον ὄντα Μοσχίων’ ἐγώ,</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">αὐτὸν ἐτιθηνούμην ἀγαπῶσα, νῦν δ’ ἐπεὶ</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">παιδίον ἐκείνου γέγονεν.</span><a id='r140' /><a href='#f140' class='c011'><sup>[140]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>Suidas suggests another duty in an anonymous passage: <span lang="grc" xml:lang="grc">μειράκια,
-ταῖς τίτθαις ἀπομύττειν&nbsp;... ἀποπέμψατε</span>, and the same
-thing is referred to in the first book of the Republic: <span lang="grc" xml:lang="grc">περιορᾷ
-καὶ οὐκ ἀπομύττει</span>.<a id='r141' /><a href='#f141' class='c011'><sup>[141]</sup></a> After the children were washed and
-dressed by the nurses, they were brought to their mothers who
-<span class='pageno' id='Page_25'>25</span>took them up and played with them.<a id='r142' /><a href='#f142' class='c011'><sup>[142]</sup></a> This fondling of children
-is mentioned in Agamemnon:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">πολέα δ’ ἐσχ’ ἐν ἀγκάλαις</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">νεοτρόφου τέκνου δίκαν.</span><a id='r143' /><a href='#f143' class='c011'><sup>[143]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>and in Orestes:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">καὶ γὰρ μ’ ἔθρεψε σμικρὸν ὄντα, πολλὰ δὲ</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">φιλήματ’ ἐξέπλησε, τὸν Ἀγαμέμνονος</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">παῖδ’ ἀγκάλαισι περιφέρων</span>.<a id='r144' /><a href='#f144' class='c011'><sup>[144]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>That it was resorted to by the nurses, we gather from Samia, 29
-ff., where we also learn that the nurse used pet names in speaking
-to the children. Aeschines says that Demosthenes acquired
-the nickname <span lang="grc" xml:lang="grc">βάταλος</span><a id='sr25'></a> from his nurse.<a id='r145' /><a href='#f145' class='c011'><sup>[145]</sup></a></p>
-
-<p class='c006'>In learning to walk the children must have had many a tumble;
-but the nurse was always at hand to pick them up, and clean
-them, and tidy their dress and afterwards find fault with and
-correct them: <span lang="grc" xml:lang="grc">καὶ γὰρ αἱ τίτθαι τοῖς παιδίοις πεσοῦσιν οὐ λοιδορησόμεναι
-προστρέχουσιν, ἀλλ’ ἤγειραν καὶ κατέστειλαν,
-εἶθ’ οὕτως ἐπιπλήττουσι καὶ κολάζουσι</span>.<a id='r146' /><a href='#f146' class='c011'><sup>[146]</sup></a> Epictetus speaks
-of a nurse beating the stone which had caused a child to stumble.<a id='r147' /><a href='#f147' class='c011'><sup>[147]</sup></a>
-Philoctetes, miserably crawling along the ground to obtain food,
-likens himself to a child without its kind nurse:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">τότ’ ἂν εἰλυόμενος, παῖς ἄτερ ὡς φίλας τίθηνας</span>.<a id='r148' /><a href='#f148' class='c011'><sup>[148]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>Plato speaks of a method nurses had of finding out what children
-want. When anything is brought to an infant and he is silent,
-then he is supposed to be pleased, but when he weeps and cries
-out, then he is not pleased.<a id='r149' /><a href='#f149' class='c011'><sup>[149]</sup></a> Aristotle thinks that the crying
-of infants should not be restrained since it is conducive to their
-growth: <span lang="grc" xml:lang="grc">συμφέρουσι γὰρ πρὸς αὔξησιν</span>,<a id='r150' /><a href='#f150' class='c011'><sup>[150]</sup></a> but Plutarch in his
-De Cohibenda Ira says: <span lang="grc" xml:lang="grc">ὅπερ οὖν αἱ τίτθαι πρὸς τὰ παιδία λέγουσι
-“μὴ κλαῖε καὶ λήψῃ” τοῦτο πρὸς τὸν θυμὸν οὐκ ἀχρήστως</span>.<a id='r151' /><a href='#f151' class='c011'><sup>[151]</sup></a>
-<span class='pageno' id='Page_26'>26</span>By means of amulets and charms the nurses sedulously
-guarded the children against the pernicious influence of witchcraft
-and the evil eye. Demeter, in the Homeric Hymn, promises
-the mother that no harm shall come to the child from
-witchcraft:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">θρέψω, κοὔ μιν ἔολπα κακοφραδίῃσι τιθήνης</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">οὔτ’ ἄρ’ ἐπηλυσίη δηλήσεται οὔθ’ ὑποτάμνον.</span><a id='r152' /><a href='#f152' class='c011'><sup>[152]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>The amulets were usually of a grotesque character that the sight
-being diverted to them should not make so strong an impression
-on the child.<a id='r153' /><a href='#f153' class='c011'><sup>[153]</sup></a> On the approach of a stranger, a nurse in charge
-of a sleeping infant would spit towards him as if to keep off from
-the child a possibly evil influence.<a id='r154' /><a href='#f154' class='c011'><sup>[154]</sup></a> Another charm against
-the evil eye is preserved by St. John Chrysostom: <span lang="grc" xml:lang="grc">βόρβορον
-αἱ γυναῖκες ἐν τῷ βαλανείῳ λαμβάνουσαι τροφοὶ καὶ θεραπαινίδες
-καὶ τῷ δακτύλῳ χρίσασαι κατὰ τοῦ πετώπου τυποῦσι
-τοῦ παιδίου κἂν ἔρηταί τις, τί βούλεται ὁ βόρβορος τὶ δὲ ὁ
-πηλός; ὀφθαλμὸν πονηρὸν ἀναστρέφει, φασί, καὶ βασκανίαν
-καὶ φθόνον.</span><a id='r155' /><a href='#f155' class='c011'><sup>[155]</sup></a></p>
-
-<p class='c006'>At what age the children left the care of the nurses is not certain.
-Chrysippus allows three years to them,<a id='r156' /><a href='#f156' class='c011'><sup>[156]</sup></a> and according
-to Plato, the boys and girls were separated at six.<a id='r157' /><a href='#f157' class='c011'><sup>[157]</sup></a> It seems
-clear that the boys, at least, were sent early to school to keep
-them out of harm’s way: <span lang="grc" xml:lang="grc">ἐπεὶ καὶ αἱ τίτθαι τοιάδε λέγουσι
-περὶ τῶν παιδίων ὡς ἀπιτέον αὐτοῖς ἐς διδασκάλου. καὶ<a id='sr26'></a> γὰρ
-ἂν μηδέπω μαθεῖν ἀγαθόν τι δύνωνται, ἀλλ’ οὖν φαῦλον οὐδὲν
-ποιήσουσιν ἐκεῖ μένοντες.</span><a id='r158' /><a href='#f158' class='c011'><sup>[158]</sup></a></p>
-
-<h4 class='c016'><i>The Nurse and the Grown Daughter</i></h4>
-
-<p class='c015'>The tie between nurse and child might continue strong in later
-years. She often remained in the family as the attendant and
-sometimes as the confidante of the young maiden. Thus Nausicaa’s
-<span class='pageno' id='Page_27'>27</span>old nurse lights her fire and prepares her evening meal:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">ἥ οἱ πῦρ ἀνέκαιε καὶ εἴσω δόρπον ἐκόσμει</span>.<a id='r159' /><a href='#f159' class='c011'><sup>[159]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>The same nurse who had tended Phaedra as an infant remained
-in her service until the death of her mistress. Her devotion,
-introduced mainly as a dramatic expedient, is nevertheless lifelike.
-Indeed it is the blindness, even to precipitancy, of her love
-of Phaedra which must be held accountable for the method employed
-by her to cure the distemper of her mistress. This she
-herself acknowledges in her answer to Phaedra:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">ἔθρεψά σ’ εὔνους τ’ εἰμί· τῆς<a id='sr27'></a> νόσου δέ σοι</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">ζητοῦσα φάρμαχ’ ηὗρον οὐχ ἁβουλόμην.</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">εἰ δ’ εὔ γ’ ἔπραξα, κάρτ’ ἂν ἐν σοφοῖσιν ἦ·</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">πρὸς τὰς τύχας γὰρ τὰς φρένας κεκτήμεθα</span>.<a id='r160' /><a href='#f160' class='c011'><sup>[160]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>We read that the nurse accompanied the young maiden out of
-doors, guarded her well, looking askance at admirers who were
-attracted by the girl’s beauty: “Thou old nurse of a loved one,
-why do you bark at me while approaching you, and harshly throw
-me into twice as many pains? For you are leading a very beautiful
-virgin in whose steps I am treading. See, how I am going
-along my own path. It is sweet merely to look upon her form.
-What grudging of eyes is there, thou wretched one! We look
-upon the forms of even the immortals....”<a id='r161' /><a href='#f161' class='c011'><sup>[161]</sup></a></p>
-
-<p class='c006'>Still, she is sometimes the go-between in the maiden’s love
-affairs, as in the tale of Acontius and Cydippe.<a id='r162' /><a href='#f162' class='c011'><sup>[162]</sup></a> So, too, the
-old nurse of Hero dries the tears of her love-sick charge and receives
-her confidence.<a id='r163' /><a href='#f163' class='c011'><sup>[163]</sup></a> The power and influence of Polyxo,
-the aged nurse of Hypsiple, are evidenced by the fact of her being
-consulted in an affair of state.<a id='r164' /><a href='#f164' class='c011'><sup>[164]</sup></a> That these old nurses were
-<span class='pageno' id='Page_28'>28</span>wont to comfort and console their charges when grown up, we
-learn from the following:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line in30'><span lang="grc" xml:lang="grc">ἠύτε κούρη</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">οἰόθεν ἀσπασίως πολιὴν τροφὸν ἀμφιπεσοῦσα</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">μύρεται</span>.<a id='r165' /><a href='#f165' class='c011'><sup>[165]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<h4 class='c016'><i>The Nurse and the Grown Son</i></h4>
-
-<p class='c015'>Outside of Homer, we do not find the nurse as actively engaged
-in duties towards the grown son as towards the daughter. Eurycleia
-continued her care of Telemachus until he came to man’s
-estate. She accompanied him to his chamber, folded and smoothed
-his clothes, and having hung them up, carefully closed the door
-after her.<a id='r166' /><a href='#f166' class='c011'><sup>[166]</sup></a> She welcomed him as a son on his return from
-Pylos,<a id='r167' /><a href='#f167' class='c011'><sup>[167]</sup></a> and is sought by him as his faithful friend.<a id='r168' /><a href='#f168' class='c011'><sup>[168]</sup></a> She
-gently reproved him for having blamed his mother where there
-was no blame,<a id='r169' /><a href='#f169' class='c011'><sup>[169]</sup></a> yet she was anxious to see him established in
-his rights.<a id='r170' /><a href='#f170' class='c011'><sup>[170]</sup></a> She is the first to recognize her old master and
-former nursling, Odysseus.<a id='r171' /><a href='#f171' class='c011'><sup>[171]</sup></a> On the recognition, he addresses
-her by the old name of his childhood, <span lang="grc" xml:lang="grc">μαῖα</span>, which Telemachus
-also uses.<a id='r172' /><a href='#f172' class='c011'><sup>[172]</sup></a></p>
-
-<p class='c006'>The grief of Cilissa for Orestes shows that her love for him
-had endured beyond the nursery days.<a id='r173' /><a href='#f173' class='c011'><sup>[173]</sup></a> The unfortunate woodcutter
-in Callimachus’ Demeter, who had offended the goddess,
-was bewailed by the nurse by whom he had been suckled.<a id='r174' /><a href='#f174' class='c011'><sup>[174]</sup></a>
-Moschio’s nurse still retained loving thoughts of her dear child,
-Moschio, and was much interested in the son for the sake of the
-father.<a id='r175' /><a href='#f175' class='c011'><sup>[175]</sup></a> The old nurse in Demosthenes’ In Evergum was welcomed
-by her former nursling as a safe companion for his wife
-during his absence, and his care of her after the robbery is an
-evidence of the esteem in which she was held.<a id='r176' /><a href='#f176' class='c011'><sup>[176]</sup></a> A further
-indication of the love and gratitude evinced by young men for
-<span class='pageno' id='Page_29'>29</span>the nurses of their childhood is shown in the relatively large number
-of monuments and epigrams dedicated to them.<a id='r177' /><a href='#f177' class='c011'><sup>[177]</sup></a></p>
-
-<h4 class='c016'><i>The Nurse in the Household</i></h4>
-
-<p class='c015'>When the nurse was not occupied with the child, she owed
-towards the household, duties which are specifically mentioned
-in Homer; but not so clearly defined in later authors. Thus the
-nurse of Eumaeus is engaged in washing when she is seduced by
-the pirates.<a id='r178' /><a href='#f178' class='c011'><sup>[178]</sup></a> Eurycleia is the mainstay of the house in Ithaca,
-having complete charge of the domestic arrangements. In the
-morning, she gives her directions for the day’s work to the female
-slaves<a id='r179' /><a href='#f179' class='c011'><sup>[179]</sup></a> over whom she has joint supervision with the mistress.<a id='r180' /><a href='#f180' class='c011'><sup>[180]</sup></a>
-These, she taught how to perform the various works of the house—making
-beds, strewing couches, carding wool, setting tables and
-cleaning rooms. Besides, she is the stewardess of the household:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line in10'><span lang="grc" xml:lang="grc">ἐν δὲ γυνὴ ταμίη νύκτας τε καὶ ἦμαρ</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">ἔσχ’, ἣ πάντ’ ἐφύλασσε νόου πολυιδρείῃσιν,</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">Εὐρύκλει’, Ὦπος θυγάτηρ Πεισηνορίδαο</span>.<a id='r181' /><a href='#f181' class='c011'><sup>[181]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>and to her Telemachus applies for provisions for his journey.<a id='r182' /><a href='#f182' class='c011'><sup>[182]</sup></a>
-It is characteristic of her to keep the best wine against the homecoming
-of Odysseus.<a id='r183' /><a href='#f183' class='c011'><sup>[183]</sup></a></p>
-
-<p class='c006'>Demeter enumerates the duties incumbent on a nurse in addition
-to her nursing cares:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">οἷαί τε τροφοί εἰσι θεμιστοπόλων βασιλήων</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">παίδων καὶ ταμίαι κατὰ δώματα ἠχήεντα.</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">       ·       ·       ·       ·       ·</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">... καὶ δώματα τηρήσαιμι,</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">καί κε λέχος στορέσαιμι μυχῷ θαλάμων εὐπήκτων</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">δεσπόσυνον, καὶ κ’ ἔργα διδασκήσαιμι γυναῖκας.</span><a id='r184' /><a href='#f184' class='c011'><sup>[184]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>They are substantially the same as those of Eurycleia.</p>
-
-<p class='c006'>So far as we can see, the nurse of Tragedy is occupied almost
-<span class='pageno' id='Page_30'>30</span>exclusively with the mistress. The nurse of Medea, however,
-affects a superior tone in speaking to the <span lang="grc" xml:lang="grc">παιδαγωγός</span>,<a id='r185' /><a href='#f185' class='c011'><sup>[185]</sup></a> and
-gives him directions concerning the children.<a id='r186' /><a href='#f186' class='c011'><sup>[186]</sup></a> In a similar
-way the nurse of Comedy seems to have authority over some of
-the servants.<a id='r187' /><a href='#f187' class='c011'><sup>[187]</sup></a></p>
-
-<h4 class='c016'><i>General Characteristics of the Nurse</i></h4>
-
-<p class='c015'>Instances of the love and devotedness of nurses are not wanting
-in the literature. From Homer down, we see the nurse as a
-kind mother lavishing love and affection on the child that she
-nursed. In the Odyssey, Eurycleia is represented as loving
-Telemachus more than did the other women:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">καὶ ἔτρεφε τυτθὸν ἐόντα</span>.<a id='r188' /><a href='#f188' class='c011'><sup>[188]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>and Penelope bears witness that Eurycleia had diligently nursed
-and tended Odysseus:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">εὐ τρέφεν ἤδ’ ἀτίταλλε</span>.<a id='r189' /><a href='#f189' class='c011'><sup>[189]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>Right willingly did the old nurse give her services to one who
-reminded her of her master. She is the first to recognize him
-by the scar he had received in his youth. Then</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">τὴν δ’ ἅμα χάρμα καὶ ἄλγος ἕλε φρένα, τὼ δέ οἱ ὄσσε</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">δακρυόφι πλῆσθεν,<a id='t30'></a> θαλερὲ δέ οἱ ἔσχετο φωνή</span>.<a id='r190' /><a href='#f190' class='c011'><sup>[190]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c006'>A picture of true devotedness is given by Herodotus,<a id='r191' /><a href='#f191' class='c011'><sup>[191]</sup></a> where
-a nurse takes an ugly child every day to the temple of Helen to
-implore the gift of beauty for her charge.</p>
-
-<p class='c006'>Stesichorus<a id='r192' /><a href='#f192' class='c011'><sup>[192]</sup></a> and Pindar<a id='r193' /><a href='#f193' class='c011'><sup>[193]</sup></a> assert that it was the nurse who
-saved Orestes from his mother after his father’s murder. Aeschylus
-calls her Cilissa, and points her out to us as full of love and
-devotedness for the child.<a id='r194' /><a href='#f194' class='c011'><sup>[194]</sup></a> Such is the devotion of Medea’s
-nurse for her mistress that the old <span lang="grc" xml:lang="grc">παιδαγωγός</span> is surprised to
-<span class='pageno' id='Page_31'>31</span>see her outside the place without Medea.<a id='r195' /><a href='#f195' class='c011'><sup>[195]</sup></a> The nurse in the
-Trachiniae shows real grief for the fate of her mistress,<a id='r196' /><a href='#f196' class='c011'><sup>[196]</sup></a> while
-Phaedra’s nurse attributes her unwise action to excess of love,<a id='r197' /><a href='#f197' class='c011'><sup>[197]</sup></a>
-and Hypsipyle’s nursling is as dear to her as her own child.<a id='r198' /><a href='#f198' class='c011'><sup>[198]</sup></a>
-Fidelity is the attribute which characterizes Aristophanes’ <span lang="grc" xml:lang="grc">πιστὴ
-τροφός</span>.<a id='r199' /><a href='#f199' class='c011'><sup>[199]</sup></a> A good instance of the nurse’s care for the child
-is given in Menander, where an old nurse, seeing a child crying
-and neglected, goes up to it and says: “My darling, and my precious,
-and where is Mama?” She then kisses it and walks about
-with it until it stops crying, when she says to herself, “Ah me,
-it seems but yesterday I was nursing that dear child, Moschio,
-and now that a child is born to him!” Then to a young girl who
-comes running in from outside: “Bathe the child, can’t you?
-What is this? Is it because it is his father’s wedding day that
-you have no care of the little one?”<a id='r200' /><a href='#f200' class='c011'><sup>[200]</sup></a></p>
-
-<p class='c006'>Examples of tender attachment are also met with in real life.
-Demosthenes furnishes a typical illustration in Oration, xlvii. “I
-explained to the interpreters the attachment of the woman to our
-family, the cause of my having her in my house, and that she
-had lost her life in the defense of my property. She had no kind
-of family connection with me, except that she had been my nurse.”</p>
-
-<p class='c006'>In contrast to these, we have but few instances of unkindness
-on the part of the nurse. However, the perversity of human
-nature is exemplified in the illustration Plutarch gives: “For
-nurses, who are often rubbing the dirt off their infants, sometimes
-tear the flesh and put them to torture.”<a id='r201' /><a href='#f201' class='c011'><sup>[201]</sup></a> This contrary note
-is again struck in Stobaeus,<a id='r202' /><a href='#f202' class='c011'><sup>[202]</sup></a> where the lack of skill and teasing
-humor of some nurses is portrayed. The child is hungry, the
-nurse obliges it to sleep; it is thirsty, she gives it a bath; it is
-sleepy, she keeps it awake by shaking rattles in its ears. Aristophanes,
-too, does not spare those nurses who rob their nurslings
-<span class='pageno' id='Page_32'>32</span>of a part of their meal.<a id='r203' /><a href='#f203' class='c011'><sup>[203]</sup></a> Though the chattering<a id='r204' /><a href='#f204' class='c011'><sup>[204]</sup></a> and tippling
-propensities<a id='r205' /><a href='#f205' class='c011'><sup>[205]</sup></a> of the nurse are sometimes referred to, we do not
-read that they led her to neglect the child. In fact, neglect and
-unkindness to children are not characteristic of the Greek nurse
-as popularly conceived. Of this we have ample evidence from
-the number of metaphors employed in the literature wherein
-the nurse figures and always in a good sense. One’s fatherland
-is frequently called a nurse, since the care and nurture bestowed
-on a man by his country is like that given the child by the nurse.
-We read of the much-nourishing nurse, Greece (<span lang="grc" xml:lang="grc">Ἑλλάδος ἀμητῆρα
-πολυθρέπτοιο τιθήνης</span>);<a id='r206' /><a href='#f206' class='c011'><sup>[206]</sup></a> your motherland, most beloved
-nurse (<span lang="grc" xml:lang="grc">γῇ τε μητρί, φιλτάτῃ<a id='sr32'></a> τροφῷ</span>;)<a id='r207' /><a href='#f207' class='c011'><sup>[207]</sup></a> this, thy country,
-nursed thee:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'>(<span lang="grc" xml:lang="grc">οὔτ’ ἐννομ’ εἶπας οὐτε προσφιλὲς πόλει</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">τῇδ’, ἥ σ’ ἔθρεψε, τήνδ’ ἀποστερῶν φάτιν</span>;)<a id='r208' /><a href='#f208' class='c011'><sup>[208]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>Apollo may love me as caring for his dear nurse, i. e. the island
-of Delos (<span lang="grc" xml:lang="grc">Κύνθιος αἰνήσῃ με φίλης ἀλέγοντα τιθήνης</span>),<a id='r209' /><a href='#f209' class='c011'><sup>[209]</sup></a> and
-many other examples. The dinner table is styled the nurse of
-life (<span lang="grc" xml:lang="grc">βίου τιθήνη</span>).<a id='r210' /><a href='#f210' class='c011'><sup>[210]</sup></a> The dove keeping the snake from her
-brood is an all-attentive nurse:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'>(<span lang="grc" xml:lang="grc">δράκοντες ὥς τις τέκνων</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">ὑπερδέδοικεν λεχαίων δυσευνάτορας</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">πάντροφος πελειάς.</span>)<a id='r211' /><a href='#f211' class='c011'><sup>[211]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>The fountains are called the nurses of Bacchus, because the
-water being mingled with the wine increased the quantity of
-the wine.<a id='r212' /><a href='#f212' class='c011'><sup>[212]</sup></a></p>
-
-<p class='c006'>Thus we find that in the performance of her fourfold office
-towards child, grown daughter, grown son, and household, the
-<span class='pageno' id='Page_33'>33</span>nurse exhibited a tender devotion towards the family in which
-she lived and especially towards the members of it who had been
-the former objects of her care.</p>
-
-<div class='chapter'>
-  <span class='pageno' id='Page_34'>34</span>
-  <h2 class='c004'>CHAPTER IV<br /> <span class='large'>NURSERY TALES AND LULLABIES</span></h2>
-</div>
-
-<p class='c005'>The importance of the nurse in Greek life may be judged from
-the fact that to her as well as to the mother was entrusted the
-early education of the child. Quintilian quoting Chrysippus,
-whose treatise on Greek education has unfortunately been lost,
-says: “Those advise better who like Chrysippus think that no
-part of a child’s life should be exempt from education. For
-Chrysippus, though he has allowed three years to the nurses, yet
-is of the opinion that the minds of children may be imbued with
-excellent instruction even by them.”<a id='r213' /><a href='#f213' class='c011'><sup>[213]</sup></a> The same author wishes
-nurses to be women of some knowledge. At any rate, they
-should be the best circumstances allow.<a id='r214' /><a href='#f214' class='c011'><sup>[214]</sup></a> If we can judge
-from Republic, 343 <i>a</i>, the nurse taught the children to distinguish
-between ordinary words: <span lang="grc" xml:lang="grc">εἰπέ<a id='sr34'></a> μοι, ἔφη, ὦ Σώκρατες, τίτθη σοι
-ἔστιν;... ὅτι τοί σε, ἔφη, κορυζῶντα περιορᾷ καὶ οὐκ ἀπομύττει
-δεόμενον, ὅς γε αὐτῇ οὐδὲ πρόβατα οὐδὲ ποιμένα γιγνώσκεις</span>.</p>
-
-<p class='c006'>The first lessons of the nurse were imparted by means of stories
-and songs, when children were not of an age to learn gymnastic.
-Of this Plato makes mention in the following passage: <span lang="grc" xml:lang="grc">οὐ μανθάνεις,
-ἦν δ’ ἐγώ, ὅτι πρῶτον τοῖς παιδίοις μύθοις λεγόμενον;
-τοῦτο δέ που ὡς τὸ ὅλον εἰπεῖν ψεῦδος, ἔνι δὲ καὶ ἀληθῆ.
-πρότερον δὲ μύθοις πρὸς τὰ παιδία ἢ γυμνασίοις χρώμεθα.</span><a id='r215' /><a href='#f215' class='c011'><sup>[215]</sup></a>
-Furthermore, he would have mothers and nurses mould the
-minds of the children by means of these tales: <span lang="grc" xml:lang="grc">πείσομεν τὰς
-τροφούς τε καὶ μητέρας πλάττειν τὰς ψυχὰς αὐτῶν τοῖς μύθοις
-πόλυ μᾶλλον ἢ τὰ σώματα ταῖς χερσίν</span>.<a id='r216' /><a href='#f216' class='c011'><sup>[216]</sup></a></p>
-
-<p class='c006'>In ancient literature, however, we find only isolated traces
-of nursery tales which may perhaps be accounted for by the contempt
-with which the Greeks regarded this form of literature,
-<span class='pageno' id='Page_35'>35</span>an inference drawn from Socrates’ answer to Hippias: <span lang="grc" xml:lang="grc">σοι χαίρουσιν
-οἱ Λακεδαιμόνιοι, ἅτε πολλὰ εἰδότι· καὶ χρῶνται
-ὥσπερ ταῖς πρεσβύτισιν οἱ παῖδες πρὸς τὸ ἡδέως μυθολογῆσαι</span>.<a id='r217' /><a href='#f217' class='c011'><sup>[217]</sup></a>
-More emphatic is his answer to Gorgias: <span lang="grc" xml:lang="grc">τάχα δ’ οὖν<a id='sr35'></a>
-ταῦτα μῦθος σοι δοκεῖ λέγεσθαι, ὥσπερ γραός· καὶ καταφρονεῖς
-αὐτῶν</span>.<a id='r218' /><a href='#f218' class='c011'><sup>[218]</sup></a> In a similar strain writes Lucian: <span lang="grc" xml:lang="grc">ἔτι σοι γραῶν
-μῦθοι τὰ λεγόμενα ἐστι</span>.<a id='r219' /><a href='#f219' class='c011'><sup>[219]</sup></a> Disconnected as are the allusion
-to nursery tales and notwithstanding the contempt in which
-they were held, we have sufficient evidence to prove their existence
-and suggest their character.</p>
-
-<p class='c006'>Nurses had many ways of acting on the imaginations of their
-young charges in order to secure their obedience, to quiet them
-or put them in good humor. The choice of the tales depended
-on the nurse and on the intelligence of the children whom they
-nursed <span lang="grc" xml:lang="grc">διὰ μυθολογίας</span>,<a id='r220' /><a href='#f220' class='c011'><sup>[220]</sup></a> and quieted again by tales after they
-had beaten them: <span lang="grc" xml:lang="grc">καθάπερ αἱ τίτθαι τὰ παιδία, ἐπειδὰν αὐτοῖς
-πληγὰς ἐμβάλωσι παραμυθούμεναι καὶ χαριζόμεναι μῦθον
-αὐτοῖς ὕστερον διηγήσαντο</span>.<a id='r221' /><a href='#f221' class='c011'><sup>[221]</sup></a> This recounting of tales is also
-mentioned by Philostratus: <span lang="grc" xml:lang="grc">καὶ καταμυθολόγει με ἡ τίτθη χαριέντως</span>.<a id='r222' /><a href='#f222' class='c011'><sup>[222]</sup></a></p>
-
-<p class='c006'>As a substitute for the sandal, which according to Lucian<a id='r223' /><a href='#f223' class='c011'><sup>[223]</sup></a> was
-energetically applied, they sometimes told the children stories
-of an awe-inspiring character. The time-honored bogey was
-always in requisition to frighten them into good behavior, while
-there were tales of a pleasing character for the good children.
-These two classes of tales which we may designate as protreptic
-and apotropaic are clearly defined by Strabo in the following
-passage: <span lang="grc" xml:lang="grc">τοῖς τε γὰρ παισὶ προσφέρομεν τοὺς ἡδεῖς μύθους
-εἰς προτροπὴν εἰς ἀποτροπὴν δὲ τοὺς φοβερούς</span>.<a id='r224' /><a href='#f224' class='c011'><sup>[224]</sup></a></p>
-
-<p class='c006'>We shall first consider the apotropaic tales, or bogeys. Of
-these, the most frequently mentioned is Lamia who is so intimately
-connected with the domain of fable that Plutarch called
-<span class='pageno' id='Page_36'>36</span>Demetrius <span lang="grc" xml:lang="grc">Μῦθος</span> because the name of his mistress was Lamia:
-<span lang="grc" xml:lang="grc">Δημοχάρης δὲ ὁ Σόλιος τὸν Δημήτριον ἐκάλει Μῦθον· εἶναι
-γὰρ αὐτῷ καὶ Λαμίαν</span> (<span lang="grc" xml:lang="grc">Λάμιαν</span>).<a id='r225' /><a href='#f225' class='c011'><sup>[225]</sup></a></p>
-
-<p class='c006'>From Diodorus we learn that she was of Libya: <span lang="grc" xml:lang="grc">τίς τοὔνομα
-ἐπονείδιστον βροτοῖς οὐκ οἶδε Λαμίας τῆς Λιβυστικῆς γένος</span>.<a id='r226' /><a href='#f226' class='c011'><sup>[226]</sup></a>
-The Scholiast on Aristophanes, Peace, 758, says that she
-was a Libyan woman with whom Zeus consorted, not without
-the knowledge of Hera, who being jealous, destroyed Lamia’s
-children. When they were killed and she was overburdened,
-Lamia killed the children of others.<a id='r227' /><a href='#f227' class='c011'><sup>[227]</sup></a> Therefore, nurses called
-Lamia to them to frighten children. And the story is told how
-she by the counsel of Hera passed her life sleepless, so that day
-and night she was in continual pain, until Zeus taking pity on
-her made her eyes removable.<a id='r228' /><a href='#f228' class='c011'><sup>[228]</sup></a> Plutarch thus speaks of her
-in De Curiositate: <span lang="grc" xml:lang="grc">νῦν δὲ ὥσπερ ἐν τῷ μύθῳ τὴν Λάμιαν λέγουσιν·
-οἴκοι μὲν ᾄδειν τυφλήν, ἐν ἀγγείῳ τινι τοὺς ὀφθαλμοὺς
-ἔχουσαν<a id='sr36'></a> ἀποκειμένους ἔξω δὲ προιοῦσαν ἐπιτίθεσθαι
-καὶ βλέπειν</span>. Her singing would attract children to her abode
-but they had a chance to escape when her eyes were <span lang="grc" xml:lang="grc">ἐν ἀγγείῳ</span>.<a id='r229' /><a href='#f229' class='c011'><sup>[229]</sup></a></p>
-
-<p class='c006'>The fear which children had for the Lamia is referred to by
-Lucian in a passage where he is speaking of the stories told to
-children: <span lang="grc" xml:lang="grc">μυθίδια παίδων ψυχὰς κηλεῖν δυνάμενα ἔτι<a id='sr36b'></a> τὴν Μορμὼ
-καὶ τὴν Λάμιαν δεδιότων</span>.<a id='r230' /><a href='#f230' class='c011'><sup>[230]</sup></a> She was said to devour
-children alive. Whence Horace: “<span lang="la" xml:lang="la">Neu pransae Lamia vivum
-puerum extrabat alvo.</span>”<a id='r231' /><a href='#f231' class='c011'><sup>[231]</sup></a> Philostratus represents her as a
-monster, possessing the blood-sucking reputation of the vampire.<a id='r232' /><a href='#f232' class='c011'><sup>[232]</sup></a>
-Dionysius of Halicarnassus mentions her in a passage in which
-he is treating of the fables of earlier historians: <span lang="grc" xml:lang="grc">Λαμίας τινὰς
-ἱστοροῦντες ἐν ὕλαις καὶ νάπαις ἐκ γῆς ἀνιεμένας, καὶ ναΐδας
-ἀμφιβίους ἐκ ταρτάρων ἐξιούσας καὶ διὰ πελάγους νηχομένας
-καὶ μιξόθερας, καὶ ταύτας εἰς ὁμιλίαν ἀνθρώποις συνερχομένας</span>.<a id='r233' /><a href='#f233' class='c011'><sup>[233]</sup></a></p>
-
-<p class='c006'><span class='pageno' id='Page_37'>37</span>Lamia plays an important part in modern Greek nursery tales,
-where she is portrayed as a monster, hideous and deformed, hungry
-for human flesh, partaking of the nature of the Harpy, the
-Gorgon, and the Empusa.<a id='r234' /><a href='#f234' class='c011'><sup>[234]</sup></a> Belief in her is so common in
-Greece that Wachsmuth says when a child dies suddenly they
-say: <span lang="grc" xml:lang="grc">τὸ παιδὶ τὸ ἔπνιξε ἡ Λάμια</span>.<a id='r235' /><a href='#f235' class='c011'><sup>[235]</sup></a></p>
-
-<p class='c006'>With Lamia, Strabo groups: <span lang="grc" xml:lang="grc">Γοργὼ καὶ ὁ Ἐφιάλτης καὶ ἡ<a id='sr37'></a>
-Μορμολύκη</span>.<a id='r236' /><a href='#f236' class='c011'><sup>[236]</sup></a> That the hideous aspect of the Gorgon was
-used as a bugbear, may be gathered from Aristophanes, Acharnians,
-582, where Lammachus is bidden to take away his shield
-which has the Gorgon for a device: <span lang="grc" xml:lang="grc">ἀπένεγκε μου τὴν<a id='sr37b'></a> μορμόνα</span>.
-As if the speaker said: “Take away the representation of the
-Gorgon which strikes terror into me, as <span lang="grc" xml:lang="grc">μορμώ</span> does into children.”
-Mormolyke is called the nurse of Acheron, husband of Gorgyce
-by Sophron.<a id='r237' /><a href='#f237' class='c011'><sup>[237]</sup></a> The significance of the name is derived from
-<span lang="grc" xml:lang="grc">μορμολύκεια</span>, the general term for “bogey” of which Plato,
-speaking of the fear of death, says: <span lang="grc" xml:lang="grc">μὴ δεδιέναι τὸν θάνατον<a id='sr37c'></a>,
-ὥσπερ τὰ μορμολύκεια</span>.<a id='r238' /><a href='#f238' class='c011'><sup>[238]</sup></a></p>
-
-<p class='c006'>To the apotropaic nursery tales belong also the stories of Acco
-and Alphito which are classed together by Plutarch: <span lang="grc" xml:lang="grc">τῆς Ἀκκοῦς
-καὶ τῆς<a id='sr37d'></a> Ἀλφιτοῦς δ’ ὦν τὰ παιδάρια τοῦ κακοσχολεῖν
-αἱ γυναῖκες ἀνείργουσιν</span>.<a id='r239' /><a href='#f239' class='c011'><sup>[239]</sup></a> According to Hesychius the word
-Acco is etymologically connected with <span lang="grc" xml:lang="grc">ἀσκός</span> and <span lang="grc" xml:lang="grc">ἀκκόρ</span>, so that
-by Acco was originally meant a bugbear which carried off naughty
-children in a bag. In a similar manner Alphito, from <span lang="grc" xml:lang="grc">ἄλφιτα</span>
-is explained.</p>
-
-<p class='c006'>Another favorite of the nurses was Gello: <span lang="grc" xml:lang="grc">δαίμων ἣν γυναῖκες
-τὰ νεογνὰ παιδία φασὶν ἁρπάζειν</span>. (Hesychius.) Zenobius,
-iii, 3, explaining the proverb, <span lang="grc" xml:lang="grc">Γελλὼ παιδοφιλωτέρα<a id='sr37e'></a></span>, says
-of her: <span lang="grc" xml:lang="grc">Γελλὼ γάρ τις ἦν παρθένος, καὶ ἐπειδὴ ἀώρως ἐτελεύτησε,
-φασὶν οἱ Λέσβιοι αὐτῆς<a id='sr37f'></a> τὸ φάντασμα ἐπιφοιτᾶν ἐπὶ
-τὰ παιδία, καὶ τοὺς τῶν ἀώρων θανάτους αὐτῇ ἀνατιθέασι</span>.
-<span class='pageno' id='Page_38'>38</span><span lang="grc" xml:lang="grc">Μέμνηται ταύτης Σαπφώ</span>.<a id='r240' /><a href='#f240' class='c011'><sup>[240]</sup></a> Hesychius also styles her <span lang="grc" xml:lang="grc">εἴδωλον
-Ἐμπούσης</span>. The Empusa here referred to is placed in the same
-category with Lamia and Mormolyke: <span lang="grc" xml:lang="grc">ἡ χρηστὴ νύμφη μία
-τῶν Ἐμπουσῶν ἐστιν, ἃς Λαμίας τε καὶ μορμολοκίας οἱ πολλοὶ
-ἡγοῦνται</span>.<a id='r241' /><a href='#f241' class='c011'><sup>[241]</sup></a> She possessed the property of assuming any
-form she pleased: “For they were travelling by a bright moonlight
-when the figure of an empusa or hobgoblin appeared to them that
-changed from one form into another until finally it vanished into
-nothing.”<a id='r242' /><a href='#f242' class='c011'><sup>[242]</sup></a> According to the Scholiast on Apollonius Rhodius,
-iii, 860, Hecate often sends out ghosts, the so-called <span lang="grc" xml:lang="grc">Ἑκαταῖρα</span>
-and often changes her form, wherefore she is called Empusa.
-Aeschines’ mother acquired the nickname Empusa <span lang="grc" xml:lang="grc">ἐκ τοῦ πάντα
-ποιεῖν</span>,<a id='r243' /><a href='#f243' class='c011'><sup>[243]</sup></a> according to the Scholiast <span lang="grc" xml:lang="grc">πάντα τὰ αἰσχρὰ καὶ
-ἀνόσια</span>.</p>
-
-<p class='c006'>Another bogey was the Strigla, the Roman Strix (Mod. Greek
-<span lang="grc" xml:lang="grc">στρίγλαις</span>), of which mention is made in a fragment of an
-ancient nursery song:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">Στρίγγ’ ἀποπομπεῖν νυκτιβόαν, στρίγγ<a id='sr38'></a>’ ἀπὸ λαῶν,</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">ὄρνιν ἀνωνυμίαν ὠκυπόρους ἐπὶ νῆας</span>.<a id='r244' /><a href='#f244' class='c011'><sup>[244]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c006'>The wolf had also its place in this literature, since its name
-was used in the same manner as the bugbears mentioned above:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">Ἄγροικος ἠπείλησε νηπίῳ τίτθη</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">κλαίοντι ‘Παῦσι· μή σε τῷ<a id='sr38b'></a> λύκῳ ῥίψω.’</span><a id='r245' /><a href='#f245' class='c011'><sup>[245]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c006'>A good example of the way in which children were frightened
-by these bogeys is given in Theocritus, where Praxinoe who wants
-to go out to the Adonis festival says to the child who runs after
-her crying:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line in8'><span lang="grc" xml:lang="grc">οὐκ ἄξω τυ, τέκνον· Μορμώ, δάκνει ἵππος·</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">δάκρυε, ὅσσα θέλεις· χωλὸν δ’ οὐ δεῖ σε γένεσθαι.</span><a id='r246' /><a href='#f246' class='c011'><sup>[246]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'><span class='pageno' id='Page_39'>39</span>Another instance is given by Callimachus in the Hymn to Artemis,
-where he tells that when a mother in Olympus cannot get her
-daughter to obey her, she calls one of the Cyclopes, and the indefatigable
-Hermes appears immediately with his face smeared
-with soot to personate the Cyclops. Then the child hastens in
-fright to her mother and puts her head on her bosom:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">ἀλλ’ ὅτε κουράων τις ἀπειθέα μητέρι τεύχε,</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">μήτηρ μὲν Κύκλωπας ἑῇ ἐπὶ παιδὶ καλιστρεῖ,</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">Ἄργην, ἢ Στερόπην· ὁ δὲ δώματος ἐκ μυχάτοιο,</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">ἔρχεται Ἑρμείης σποδίῃ κεχρημένος αἴθῃ.</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">αὐτίκα τὴν κούρην μορμύσσεται.</span><a id='r247' /><a href='#f247' class='c011'><sup>[247]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>The Scholion on this passage says: <span lang="grc" xml:lang="grc">καταπληκτικὰ φοβερά. ἐκ
-μεταφορᾶς τῆς μορμοῦς τὰ βρέφη φοβούσης.</span><a id='r248' /><a href='#f248' class='c011'><sup>[248]</sup></a> The <span lang="grc" xml:lang="grc">μορμώ</span>
-here spoken of was a woman of horrible and monstrous aspect
-which Hesychius calls <span lang="grc" xml:lang="grc">τὸ φόβητρον τοῖς παιδίοις</span>. Xenophon
-likens the fear of the allies to that which young children have for
-<span lang="grc" xml:lang="grc">μορμώ</span>: <span lang="grc" xml:lang="grc">οἱ μὲν Λακεδαιμόνιοι ἐπισκώπτειν ἐτόλμων ὡς οἱ σύμμαχοι
-φοβοῖντο τοὺς πελταστὰς, ὥσπερ μορμόνας παιδάρια</span>.<a id='r249' /><a href='#f249' class='c011'><sup>[249]</sup></a>
-Aristophanes also makes use of this word:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">οὐδὲν δέομεθ’, ὦνθρωπε, τῆς σῆς μόρμονος.</span><a id='r250' /><a href='#f250' class='c011'><sup>[250]</sup></a></div>
-      <div class='line'><span lang="grc" xml:lang="grc">ὀφρῦς ἔχοντα καὶ λόφους, δείν’ ἄττα μορμορωπὰ.</span><a id='r251' /><a href='#f251' class='c011'><sup>[251]</sup></a></div>
-      <div class='line'><span lang="grc" xml:lang="grc">ὡς δὴ καταπιόμενός με. μορμὼ τοῦ θράσους.</span><a id='r252' /><a href='#f252' class='c011'><sup>[252]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c006'>Such were the tales told by nurses to frighten children into good
-behavior. We cannot but think that these stories, although they
-secured obedience for the time being, must have had a deleterious
-effect on the children. This view is substantiated by a passage
-of Lucian: “If you do not want to fill these boys’ heads with
-ghosts and hobgoblins, postpone your grotesque horrors for a more
-suitable occasion. Have some mercy on the lads: do not accustom
-them to listen to a tangle of superstitious stuff that will cling
-<span class='pageno' id='Page_40'>40</span>to them for the rest of their lives and make them start at their
-own shadow.”<a id='r253' /><a href='#f253' class='c011'><sup>[253]</sup></a></p>
-
-<p class='c006'>What the children naturally preferred to these threats were the
-stories told to put them to sleep or to amuse them—the protreptic
-tales. The nurses had a store of such tales, and <span lang="grc" xml:lang="grc">γραῶν</span> or
-<span lang="grc" xml:lang="grc">τιτθῶν μῦθοι</span> have grown into a proverb.<a id='r254' /><a href='#f254' class='c011'><sup>[254]</sup></a></p>
-
-<p class='c006'>The subject matter of these tales was the actions of the gods
-and heroes of mythology: <span lang="grc" xml:lang="grc">γεγονὼς αὐτὸς ἐκ Διός τε καὶ τῆς
-τοῦ δήμου ἀρχηγέτου θυγατρός· ἅπερ αἱ γραῖαι ᾄδουσι</span>.<a id='r255' /><a href='#f255' class='c011'><sup>[255]</sup></a>
-Hence the telling of them might have the greatest influence on
-the moral education of the children. Plato, therefore, enlarges
-on the care to be taken in their selection, so that the children
-might not receive immoral impressions and false ideas: <span lang="grc" xml:lang="grc">ἆρ’ οὖν
-ῥᾳδίως οὕτω παρήσομεν τοὺς ἐπιτυχόντας ὑπὸ τῶν ἐπιτυχόντων
-μύθους πλασθέντας ἀκούειν τοὺς παῖδας καὶ λαμβάνειν
-ἐν ταῖς ψυχαῖς ὡς ἐπὶ τὸ πολὺ ἐναντίας δόξας ἐκείναις, ἄς
-ἐπειδὰν τελεωθῶσιν, ἔχειν οἰησόμεθα δεῖν αὐτούς;</span><a id='r256' /><a href='#f256' class='c011'><sup>[256]</sup></a> He
-therefore establishes a censorship of the writers of fiction, and
-rejects even Hesiod and Homer: <span lang="grc" xml:lang="grc">πρῶτον δὴ ἡμῖν, ὡς ἔοικεν,
-ἐπιστατητέον τοῖς μυθοποιοῖς, καὶ ὃν μὲν ἂν καλὸν ποιήσωσιν,
-ἐγκριτέον, ὃν δ’ ἂν μή, ἀποκριτέον. τοὺς δ’ ἐγκριθέντας
-πείσομεν τὰς τροφούς τε καὶ μητέρας<a id='sr40'></a> λέγειν τοῖς παισί</span>.<a id='r257' /><a href='#f257' class='c011'><sup>[257]</sup></a> As
-a matter of fact, all sins that men could commit were imputed
-to the gods by these poets.<a id='r258' /><a href='#f258' class='c011'><sup>[258]</sup></a></p>
-
-<p class='c006'>The story of Zeus who thrust his father from the throne would
-teach children disloyalty to parents,<a id='r259' /><a href='#f259' class='c011'><sup>[259]</sup></a> while his amorous connections
-with goddesses and mortals could not but have a pernicious
-effect on young minds. Plutarch thinks nurses should be
-restrained in the selection of these tales: <span lang="grc" xml:lang="grc">μὴ τοὺς τυχόντας μύθους
-τοῖς παιδίοις λέγειν, ἵνα μὴ τὰς τούτων ψυχὰς ἐξ ἀρχῆς
-ἀνοίας καὶ διαφθορᾶς ἀναπίμπλασθαι συμβαίνῃ</span>,<a id='r260' /><a href='#f260' class='c011'><sup>[260]</sup></a> and Aristotle
-wishes to place these matters under the supervision of the
-<span class='pageno' id='Page_41'>41</span>Paedonomoi: <span lang="grc" xml:lang="grc">καὶ περὶ λόγων τε καὶ μύθων ποίους τινὰς
-ἀκούειν δεῖ τοὺς τηλικούτους ἐπιμελὲς ἔστω τοῖς ἄρχουσιν,
-οὓς καλοῦσι παιδονόμους</span>.<a id='r261' /><a href='#f261' class='c011'><sup>[261]</sup></a></p>
-
-<p class='c006'>On the other hand, ancient mythology is so full of humor and
-imagination and so rich in amusing adventures, that many of
-these same stories might do excellent service to-day as nursery
-tales. For example, the story of the inventiveness of Hermes
-even in his cradle, the adventures of Odysseus, the labors of Hercules,
-and many others would furnish enjoyment to many a child.<a id='r262' /><a href='#f262' class='c011'><sup>[262]</sup></a></p>
-
-<p class='c006'>Philostratus records that nurses made use of the tale of Theseus
-and Ariadne: <span lang="grc" xml:lang="grc">ὅτι τὴν Ἀριάδνην ὁ Θησεὺς ἄδικα δρῶν κατέλιπεν<a id='t41'></a>
-ἐν Δίᾳ τῇ νήσῳ καθεύδουσα τάχαν, του καὶ τίτθης διάκησας,
-σοφαὶ γὰρ ἐκεῖναι τὰ τοιαῦτα καὶ δακρύουσεν ἐπ’ αὐτοῖς
-ὅταν ἐθελωσιν</span>.<a id='r263' /><a href='#f263' class='c011'><sup>[263]</sup></a></p>
-
-<p class='c006'>The magic rings which Timolous wishes for in Lucian, seem
-to have been borrowed from a nursery tale,<a id='r264' /><a href='#f264' class='c011'><sup>[264]</sup></a> and the story of
-the ring of Gyges, which rendered its wearer invisible, contains
-elements of the nursery tale.<a id='r265' /><a href='#f265' class='c011'><sup>[265]</sup></a> Stories told for comfort and
-consolation are alluded to by Euripides, where Amphitryon
-counsels Megara to tell tales to the children disturbed over their
-father’s absence:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">ἀλλ’ ἡσύχαζε καὶ δακρυρρόους<a id='sr41'></a> τέκνων</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">πηγὰς ἀφαίρει καὶ παρευκήλαι λόγοις,</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">κλέπτουσα μύθοις ἀθλίνους κλοπὰς ὅμως</span>.<a id='r266' /><a href='#f266' class='c011'><sup>[266]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c006'>At the festival of the Oschophoria, the telling of old fables and
-tales to children was part of the ritual.<a id='r267' /><a href='#f267' class='c011'><sup>[267]</sup></a></p>
-
-<p class='c006'>The style characteristic of modern nursery tales was in vogue
-in classical times, as we learn from Aristophanes where the first
-words of a tale correspond to our well-known “Once upon a time.”</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">οὕτω ποτ’ ἦν μῦς καὶ γαλῆ</span>.<a id='r268' /><a href='#f268' class='c011'><sup>[268]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>The Scholiast commenting on this line says: <span lang="grc" xml:lang="grc">πρὸς τὴν συνήθειαν,
-ὅτι τὸν μῦθον προέταττον οὕτως, οἷον, ἦν οὕτω γέρων καὶ</span>
-<span class='pageno' id='Page_42'>42</span><span lang="grc" xml:lang="grc">γραῦς. καὶ Πλάτων ἐν Φαίδρῳ</span> (237 B) <span lang="grc" xml:lang="grc">ἦν οὕτω δὴ παῖς μᾶλλον
-δὲ μειρακίσκος· τούτῳ δ’ ἦσαν ἐράσται πάνυ πολλοί</span>.
-There is another instance in Lysistrata, where the semi-choruses,
-telling each other a little nursery tale begin:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">οὕτως ἦν πότε&nbsp;......</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">οὕτω&nbsp;........</span><a id='r269' /><a href='#f269' class='c011'><sup>[269]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c006'>The purpose of all these tales is training to virtue, and is well
-expressed by the Scholiast on Hermogenes, Progymnasmata, i.e.:
-<span lang="grc" xml:lang="grc">τὸν μῦθον ἀξιοῦσι προσάγειν τοῖς νεοῖς ὅτι τὰς ψυχὰς αὐτῶν
-πρὸς τὸ βέλτιον ῥυθμίζειν<a id='t42'></a> δύναται</span>.</p>
-
-<p class='c006'>We conclude that there was at Athens a store of popular tales
-for the amusement of children, many of which were attributed
-to Aesop whom Herodotus calls <span lang="grc" xml:lang="grc">λογοποιός</span>.<a id='r270' /><a href='#f270' class='c011'><sup>[270]</sup></a> The word <span lang="grc" xml:lang="grc">λογοποιός</span>
-seems to indicate that a prose version of his fables may
-have circulated in Athens in the time of Socrates.<a id='r271' /><a href='#f271' class='c011'><sup>[271]</sup></a> What is
-certain, however, is that these tales were very much enjoyed and
-that Socrates himself versified some of them.<a id='r272' /><a href='#f272' class='c011'><sup>[272]</sup></a> The so-called
-Aesopic tales began “Aesop said.”<a id='r273' /><a href='#f273' class='c011'><sup>[273]</sup></a> Other tales were classified
-as Libyan, Cyprian and Sybaritic, distinguishable by the opening
-words: “A man (or a woman) of Sybaris (or of Libya or of Cypris)
-said.”<a id='r274' /><a href='#f274' class='c011'><sup>[274]</sup></a> A further distinction between the fables of Aesop
-and those of Sybaris is that the latter were political and about
-men; the former, ethical and about animals.<a id='r275' /><a href='#f275' class='c011'><sup>[275]</sup></a> A <span lang="grc" xml:lang="grc">Λιβυκὸς μῦθος</span>
-is mentioned by Dion Chrysostom employed to calm children
-after they had been chastised.<a id='r276' /><a href='#f276' class='c011'><sup>[276]</sup></a></p>
-
-<h3 class='c014'>LULLABIES</h3>
-
-<p class='c015'>Allied to the nursery tales are the lullabies of the nurses “aussi
-vieux que le monde et qui dureront autant que lui,”<a id='r277' /><a href='#f277' class='c011'><sup>[277]</sup></a> which
-Athenaeus calls <span lang="grc" xml:lang="grc">καταβαυκαλήσεις</span>: <span lang="grc" xml:lang="grc">αἱ δὲ τῶν τιτθενουσῶν
-ᾠδαὶ καταβαυκαλήσεις ὀνομάζονται</span>.<a id='r278' /><a href='#f278' class='c011'><sup>[278]</sup></a> They are also called
-<span class='pageno' id='Page_43'>43</span><span lang="grc" xml:lang="grc">βαυκαλήματα</span><a id='r279' /><a href='#f279' class='c011'><sup>[279]</sup></a> from <span lang="grc" xml:lang="grc">βαυκαλάω</span> “to lull to sleep” onomatopoetically
-formed from the nurse’s song. Plato refers to them in
-the Laws where he says that when mothers and nurses are desirous
-to put their children to sleep, they do not bring them to a
-state of quiet, but on the contrary of motion, <span lang="grc" xml:lang="grc">καὶ οὐ σιγήν, ἀλλά
-τινα μελῳδίαν</span>.<a id='r280' /><a href='#f280' class='c011'><sup>[280]</sup></a></p>
-
-<p class='c006'>The following passage from Aristotle seems to indicate that
-they were simple melodies without words, sung to a certain
-rhythm: <span lang="grc" xml:lang="grc">διὰ τί ῥυθμῷ<a id='t43'></a> καὶ μέλει καὶ ὅλως ταῖς συμφωνίαις
-χαίρουσι πάντες; ἢ<a id='sr43'></a> ὅτι ταῖς κατὰ φύσιν κινήσεσι χαίρομεν
-κατὰ φύσιν; σημεῖον δὲ τὸ τὰ παιδία εὐθὺς γεγόμενα χαίρειν
-αὐτοῖς</span>.<a id='r281' /><a href='#f281' class='c011'><sup>[281]</sup></a></p>
-
-<p class='c006'>Chrysippus assigns a peculiar tune for the lullabies of nurses.<a id='r282' /><a href='#f282' class='c011'><sup>[282]</sup></a>
-Sextus Empiricus very appropriately styles them a metrical
-humming (<span lang="grc" xml:lang="grc">ἐμμέλης μινύρισμα</span>).<a id='r283' /><a href='#f283' class='c011'><sup>[283]</sup></a> It is probable also that to
-these melodies, the nurses adapted improvised words, as we do.
-This view is borne out by the fact that certain specimens exist
-which are imitations or elaborations of those really in use at the
-time they were written. The Lullaby of Alcmena in Theocritus
-is an instance:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">εὕδετ’ ἐμὰ βρέφεα γλυκερὸν καὶ ἐγέρσιμον ὕπνον·</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">εὕδετ’ ἐμὰ ψυχὰ, δύ’ ἀδελφεὼ, εὔσοα τέκνα·</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">ὄλβιοι εὐνάζοισθε, καὶ ὄλβιοι ᾀῶ ἵκεσθαι</span>.<a id='r284' /><a href='#f284' class='c011'><sup>[284]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c006'>The melody of these lines is beautiful; the crooning sound of
-the open vowels in the first two, the rounded refrain of the last,
-with its repeated <span lang="grc" xml:lang="grc">ὄλβιοι</span> and rhyming halves give it all the characteristics
-of a lullaby.<a id='r285' /><a href='#f285' class='c011'><sup>[285]</sup></a></p>
-
-<p class='c006'>Not less beautiful are Simonides’ lines in the fragment called
-“The Lament of Danae.” While tossed about by the waves,
-she sings her child to sleep with these words:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">κέλομαι εὗδε βρέφος, εὑδέτω, δὲ πόντος,</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">εὑδέτω δ’ ἀμέτερον κακόν.</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc"><span class='pageno' id='Page_44'>44</span>μεταβολία δὲ τὶς φανείῃ Ζεῦ πάτερ, ἐκ σέο.</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">ὅττι δέ θαρσαλέον ἔπος</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">εὔχομαι καὶ νόσφι δίκας, συγγνωθί μοι</span>.<a id='r286' /><a href='#f286' class='c011'><sup>[286]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c006'>The spirit of rest which pervades the song of the chorus to the
-sorely-suffering Philoctetes suggests the lullaby:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">ὕπν’ ὀδύνας ἀδαὴς, ὕπνε δ’ ἀλγέων,</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">εὐαδὲς ἡμῖν ἔλθοις,</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">εὐαίων, εὐαίων, ὦναξ·</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">ὄμμασι δ’ ἀντίσχοις</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">τὰν δ’ αἴγλαν, ἃ τέταται τὰ νῦν</span>.<a id='r287' /><a href='#f287' class='c011'><sup>[287]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c006'>Finally, we have another recollection of the nurse’s song in
-Orestes:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">πότνια, πότνια νύξ,</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">ὑπνοδότειρα τῶν πολυτόνων βροτῶν,</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">ἐρεβόθεν ἴθι, μόλε μόλε κατάπτερος</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">τὸν Ἀγαμεμνόνιον ἐπὶ δόμον.</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">ὑπὸ γὰρ ἀλγέων ὑπό τε συμφορᾶς</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">δ’ διοιχόμεθ<a id='sr44'></a>’, οἰχόμεθα. κτύπον ἠγάγετ’· οὐχὶ σῖγα</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">σῖγα φυλασσομένα στόματος</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">ἄνα κέλαδον ἀπὸ λέχεος ἥ-</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">συχον ὕπνου χάριν παρέξεις, φίλα</span>;<a id='r288' /><a href='#f288' class='c011'><sup>[288]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c006'>These are but the traces of a class of songs, which without
-doubt were employed by the Greek mothers and nurses to lull
-the children to sleep. From the very nature of these songs, it
-is highly improbable that any lullaby should survive in the literature.</p>
-
-<div class='chapter'>
-  <span class='pageno' id='Page_45'>45</span>
-  <h2 class='c004'>CHAPTER V<br /> <span class='large'>MONUMENTS TO THE NURSE</span></h2>
-</div>
-
-<p class='c005'>The relations between nurse and master were of that sacred
-character which cease not with death. Her sincere and tender
-affection was not only repaid during life by the master’s solicitude
-for her well-being; but after death her memory was frequently
-perpetuated by the erection of monuments.</p>
-
-<p class='c006'>The unearthing of many of these has proved a fertile source
-of information concerning the nurse. Her name, sometimes her
-parentage, and even details of her life and virtues find expression
-in the sepulchral inscriptions.</p>
-
-<p class='c006'>The commonest form of grave-stone erected to the memory
-of the nurse is the “Stele”, a horizontal grave-relief more or less
-ornamented, and usually representing the nurse seated, bidding
-farewell to her master or mistress. Conze in his <cite><span lang="la" xml:lang="la">Die attischen
-Grabreliefs</span></cite> describes several of these.</p>
-
-<p class='c006'>The nurse Melitta, daughter of Apollodorus, the metic, is honored
-by a monument erected by her master, Hippostrates, who
-is also represented on the relief. Beneath is the following inscription:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">Ἐνθάδε τὴν χρηστὴν τίτθην κατὰ γαῖαν καλύπτει</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">Ἱπποστράτης· καὶ νῦν ποθεῖ σε.</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">καὶ ζῶσάν σ’ ἐφίλουν, τίτθη, καὶ νῦν σ’ ἔτι τιμῶ</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">οὖσαν καὶ κατὰ γῆς, καὶ τιμήσω σε ἄχρι ἂν ζῶ·</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">οἶδα δὲ σοι ὅτι καὶ κατὰ γῆς, εἴπερ χρηστοῖς γέρας ἐστίν,</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">πρώτει σοι τιμαί, τίτθη, παρὰ Φερσεφόνει</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">Πλούτονί τε κεῖνται.</span><a id='r289' /><a href='#f289' class='c011'><sup>[289]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c006'>This inscription bears witness to the virtues of the nurse and
-the fond relations which must have existed between her and her
-master, for having loved her during life, he yearns for her when
-she is no more, and promises to honor her as long as he lives,
-thus uniting with those great honors which must necessarily be
-paid her in Hades, if there be there any honor paid the good.</p>
-
-<p class='c006'><span class='pageno' id='Page_46'>46</span>The “Stele” of Malicha of Cytherea, the Spartan nurse of the
-children of Diogeitus, is engraved with an inscription bearing
-witness to her goodness:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line in8'><span lang="grc" xml:lang="grc">Ἐνθάδε γῆ κατέχει τίτθην παίδων</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">Διογείτου ἐκ Πελοποννήσου τήνδε δικαιοτάτην<a id='sr46'></a></span></div>
-      <div class='line in12'><span lang="grc" xml:lang="grc">Μαλίχα Κυθηρία.</span><a id='r290' /><a href='#f290' class='c011'><sup>[290]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c006'>The epithet <span lang="grc" xml:lang="grc">χρηστή</span> so often seen on the monuments finds
-place on those of nurses. Thus the combination <span lang="grc" xml:lang="grc">τίτθη χρηστή</span>,<a id='r291' /><a href='#f291' class='c011'><sup>[291]</sup></a>
-to which is sometimes added the name of the nurse, occurs:
-<span lang="grc" xml:lang="grc">Παίδευσις τίτθη χρηστή</span>,<a id='r292' /><a href='#f292' class='c011'><sup>[292]</sup></a> <span lang="grc" xml:lang="grc">Πυῤῥίχη τροφὸς χρηστή</span>.<a id='r293' /><a href='#f293' class='c011'><sup>[293]</sup></a>
-Sometimes the name of the nurse and the word <span lang="grc" xml:lang="grc">τίτθη</span> are found,
-as <span lang="grc" xml:lang="grc">Δημητρίᾳ τίτθῃ</span>,<a id='r294' /><a href='#f294' class='c011'><sup>[294]</sup></a> <span lang="grc" xml:lang="grc">Χοιρίνη τίτθη</span>,<a id='r295' /><a href='#f295' class='c011'><sup>[295]</sup></a> <span lang="grc" xml:lang="grc">Φιλύρα τίτθη</span>,<a id='r296' /><a href='#f296' class='c011'><sup>[296]</sup></a> and
-there are instances where the simple word <span lang="grc" xml:lang="grc">τίτθη</span> or <span lang="grc" xml:lang="grc">τείτθη</span> occurs.<a id='r297' /><a href='#f297' class='c011'><sup>[297]</sup></a>
-Then too, the name of the nurse’s country is sometimes
-mentioned in the inscription: <span lang="grc" xml:lang="grc">Φάνιον Κορινθία τίτθη</span><a id='r298' /><a href='#f298' class='c011'><sup>[298]</sup></a> and also
-that of her nursling: <span lang="grc" xml:lang="grc">Ῥωξάνη Ζωπύρου Ἁλειέως τίτθη</span>.<a id='r299' /><a href='#f299' class='c011'><sup>[299]</sup></a>
-<span lang="grc" xml:lang="grc">Βιότη Λύσωνος Ἁμαξαντέως τροφός</span>.<a id='r300' /><a href='#f300' class='c011'><sup>[300]</sup></a> In these inscriptions
-<span lang="grc" xml:lang="grc">τροφός</span> is less frequently used for “nurse” than <span lang="grc" xml:lang="grc">τίτθη</span>.</p>
-
-<p class='c006'>Besides the monuments erected especially to nurses, we often
-find the nurse shown on the grave-relief of a mother in the act
-of handing the child to her for the last farewell,<a id='r301' /><a href='#f301' class='c011'><sup>[301]</sup></a> or holding in
-her arms a young child enveloped in swaddling clothes.<a id='r302' /><a href='#f302' class='c011'><sup>[302]</sup></a> The
-representation of the nurse in this connection is quite in keeping
-with her relations towards the family during the sad hours which
-preceded the burial. While the immediate members of the family
-were considered as the chief mourners, they did not look upon
-it as a condescension to allow the sympathetic heart of the nurse
-to unite its share of grief with theirs.<a id='r303' /><a href='#f303' class='c011'><sup>[303]</sup></a></p>
-
-<p class='c006'>In addition to the sepulchral inscriptions mentioned above,
-<span class='pageno' id='Page_47'>47</span>we have literary evidence of the existence of other monuments
-in honor of nurses. Theocritus furnishes the following:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">ὁ μικκὸς<a id='sr47'></a> τόδ’ ἔτευξε τᾲ Θραΐσσᾳ,</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">Μήδειος τὸ μνᾶμ’ ἐπὶ τᾷ ὁδῷ κηπέγραψε Κλείτας</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">ἕξει<a id='sr47b'></a> τὰν χάριν ἁ γυνὰ ἀντὶ τήνων</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">ὧν τὸν κοῦρον ἔθρεψε. τί μάν; ἔτι χρησίμα καλεῖται.</span><a id='r304' /><a href='#f304' class='c011'><sup>[304]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>The use of <span lang="grc" xml:lang="grc">χρησίμα</span> in the last line is in accordance with the
-custom referred to before.<a id='r305' /><a href='#f305' class='c011'><sup>[305]</sup></a></p>
-
-<p class='c006'>Less complimentary to the nurse is the following selection from
-the Anthology, ascribed to Dioscuridus:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">Τὴν τίτθην Ἱέρων Σειληνίδα, τὴν, ὅτι πίνοι</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">Ζωρὸν, ὑπ’ οὐδεμιῆς θλιβουμένην κύλικος,</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">Ἀγρῶν<a id='sr47c'></a> ἐντὸς ἔθηκεν, ἵν’ ἡ φιλάκρητος ἐκείνη</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">Καὶ φθιμένη, ληνῶν γείτονα τύμβον ἔχη.</span><a id='r306' /><a href='#f306' class='c011'><sup>[306]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c013'>The unfortunate weakness of this nurse was made a subject of
-jest with the comic poets.<a id='r307' /><a href='#f307' class='c011'><sup>[307]</sup></a></p>
-
-<p class='c006'>But more in keeping with the true character of the nurse is
-Callimachus’ epigram, wherein he commemorates the goodness
-of the Phrygian nurse Aeschra, to whose memory her master set
-up her statue in token of gratitude for her nurture:</p>
-
-<div class='lg-container-l c012'>
-  <div class='linegroup'>
-    <div class='group'>
-      <div class='line'><span lang="grc" xml:lang="grc">Τὴν Φρυγίην Αἴσχρην<a id='sr47d'></a>, ἀγαθὸν γάλα, πᾶσιν ἐν ἐσθλοῖς</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">Μίκκος καὶ ζωὴν οὖσαν ἐγηροκόμει,</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">Καὶ φθιμένην ἀνέθηκεν, ἐπ’ ἐσσομένοισιν ὁρᾶσθαι,</span></div>
-      <div class='line'><span lang="grc" xml:lang="grc">Ἡ γρῆυς μαστῶν ὡς ἀπέχει χάριτας.</span><a id='r308' /><a href='#f308' class='c011'><sup>[308]</sup></a></div>
-    </div>
-  </div>
-</div>
-
-<p class='c006'>Thus from the study of the inscriptions, as well as from the
-literature, we learn that the Greeks had for those devoted women
-who stood to them in place of mother, a tender attachment which
-often continued all through life; and even after the nurse’s death
-they sought to give some expression to it by writing epitaphs
-and erecting monuments to their memory.</p>
-
-<div class='chapter'>
-  <span class='pageno' id='Page_49'>49</span>
-  <h2 class='c004'>BIBLIOGRAPHY</h2>
-</div>
-
-<h3 class='c016'>I. <span class='sc'>Texts of Sources</span></h3>
-
-<div class='c003'></div>
-<div lang='la'>
-<ul class='index'>
-  <li class='c017'><span class='sc'>Aelian</span>: Varia Historia, ed. Hercher. Lipsiæ: Teubner, 1866.</li>
-  <li class='c017'><span class='sc'>Aeschines</span>: Orationes, ed. Blass. Lipsiæ: Teubner, 1896.</li>
-  <li class='c017'><span class='sc'>Aeschylus</span>: Tragoediæ, ed. Weil. Lipsiæ: Teubner, 1898.</li>
-  <li class='c017'><span class='sc'>Aesop</span>: Fabulæ, ed. Halm. Lipsiæ: Teubner, 1901.</li>
-  <li class='c017'><span class='sc'>Anthologia Graeca</span>, ed. Bosch. 1795–1822.</li>
-  <li class='c017'><span class='sc'>Analecta Veterum Poetarum Græcorum</span>, ed. Brunck, 1776.</li>
-  <li class='c017'><span class='sc'>Apollonius Rhodius</span>: Argonautica, ed. Seaton. London, 1912.</li>
-  <li class='c017'><span class='sc'>Aristotle</span>: Opera, ed. Didot. Paris, 1848.</li>
-  <li class='c017'><span class='sc'>Athenaeus</span>: Deipnosophistæ, ed. Kaibel. Lipsiæ: Teubner, 1890.</li>
-  <li class='c017'><span class='sc'>Bergk</span>: Poetæ Lyrici Græci, Lipsiæ, 1878–1882.</li>
-  <li class='c017'><span class='sc'>Blaydes</span>: Aristophanes, Halis, 1883.</li>
-  <li class='c017'><span class='sc'>Callimachus</span>, Hymni, ed. Blomfield. London, 1815.</li>
-  <li class='c017'><span class='sc'>Cicero</span>: De Officiis, ed. Holden. Cambridge, 1899.</li>
-  <li class='c017'><span class='sc'>Corpus Inscriptionum Atticarum</span>, ed. Boeckh, 1875–1882.</li>
-  <li class='c017'><span class='sc'>Demosthenes</span>: Orationes, ed. Blass. Lipsiæ: Teubner, 1901.</li>
-  <li class='c017'><span class='sc'>Diodorus Siculus</span>: Bibliotheca Historica, ed. Vogel. Lipsiæ: Teubner, 1888.</li>
-  <li class='c017'><span class='sc'>Dion Chrysostom</span>: Orationes, ed. Dindorf. Lipsiæ: Teubner, 1857.</li>
-  <li class='c017'><span class='sc'>Dionysius of Halicarnassus</span>: Antiquitatum Romanorum, ed. Jacoby. Lipsiæ: Teubner, 1885.</li>
-  <li class='c017'><span class='sc'>Dionysius Perigetes</span>, ed. Wells. Oxford, 1704.</li>
-  <li class='c017'><span lang="fr" xml:lang="fr"><span class='sc'>Epictetus</span>: Dessertationes, ed. Didot. Paris, 1840.</span></li>
-  <li class='c017'><span class='sc'>Epigrammatum Anthologia Palatina</span>, ed. Dübner. Paris, 1864.</li>
-  <li class='c017'><span class='sc'>Etymologicon Magnum</span>, ed. Gaisford. Oxford, 1848.</li>
-  <li class='c017'><span class='sc'>Euripides</span>, ed. Murray. Oxford, 1901–1909.</li>
-  <li class='c017'><span class='sc'>Galen</span>, De Temperamentis, ed. Helmreich. Lipsiæ, 1904.</li>
-  <li class='c017'><span class='sc'>Geoponica</span>, ed. Beckh. Lipsiæ: Teubner, 1895.</li>
-  <li class='c017'><span class='sc'>Hermogenes</span>: Progymnasmata, ed. Rabe. Lipsiæ; Teubner, 1913.</li>
-  <li class='c017'><span class='sc'>Herodotus</span>: Historia, ed. Kallenberg. Lipsiæ: Teubner, 1901.</li>
-  <li class='c017'><span class='sc'>Hesiod</span>: Carmina, ed. Reach. Lipsiæ: Teubner, 1902.</li>
-  <li class='c017'><span class='sc'>Hesychius</span>: Lexicon. Jenæ, 1858–1863.</li>
-  <li class='c017'><span class='sc'>Homer</span>: Iliad, ed. Monroe. Oxford, 1903–1906. Odyssey, ed. Merry. Oxford, 1899–1907.</li>
-  <li class='c017'><span lang="en" xml:lang="en"><span class='sc'>Homeric Hymns</span>, ed. Allen and Sikes. London, 1904.</span></li>
-  <li class='c017'><span lang="de" xml:lang="de"><span class='sc'>Horace</span>: Carmina, ed. Müller. Lipsiæ: Teubner, 1893.</span></li>
-  <li class='c017'><span class='sc'>Kabbadia</span>: <span lang="grc" xml:lang="grc">Γλυπτὰ τοῦ Ἐθνικοῦ Μουσείου</span>, Athens, 1890–1892.</li>
-  <li class='c017'><span class='sc'>Lucian</span>: Opera, ed. Didot. Paris, 1840.</li>
-  <li class='c017'><span class='sc'>Lycophron</span>: Alexandra, ed. Kinkel. Lipsiæ: Teubner, 1880.</li>
-  <li class='c017'><span class='sc'>Lysias</span>: Orationes, ed. Thalheim. Lipsiæ: Teubner, 1901.</li>
-  <li class='c017'><span class='pageno' id='Page_50'>50</span><span class='sc'>Maximus Tyrius</span>: Dissertationes, ed. Dübner. Paris, 1840.</li>
-  <li class='c017'><span class='sc'>Meineke</span>: Fragmenta Comicorum Græcorum. Berlin, 1836–1857.</li>
-  <li class='c017'><span class='sc'>Oppian</span>: Halieutica, ed. Schneider. Lipsiæ: Teubner, 1813.</li>
-  <li class='c017'><span class='sc'>Paroemiographi Græci</span>, ed. Gaisford. Oxford, 1836.</li>
-  <li class='c017'><span class='sc'>Pausanius</span>: Descriptio Græciæ, ed. Schubart. Lipsiæ: Teubner, 1889.</li>
-  <li class='c017'><span lang="de" xml:lang="de"><span class='sc'>Pindar</span>: Carmina, ed. Schneidewin. Lipsiæ: Teubner, 1865.</span></li>
-  <li class='c017'><span class='sc'>Philostratus</span>: Life of Apollonius of Tyana, ed. Loeb. London, 1912.</li>
-  <li class='c017'><span class='sc'>Plato</span>: Dialogi, ed. Wohlrab. Lipsiæ: Teubner, 1908.</li>
-  <li class='c017'><span class='sc'>Plautus</span>: Comoediæ. Lipsiæ: Teubner, 1894–1901.</li>
-  <li class='c017'><span class='sc'>Plutarch</span>: Vitæ, ed. Sentenis. Lipsiæ: Teubner, 1908–1912.
-    <ul>
-      <li>Scripta Moralia, ed. Didot. Paris, 1841.</li>
-    </ul>
-  </li>
-  <li class='c017'><span class='sc'>Pollux</span>: Onomasticon, ed. Dindorf. Lipsiæ, 1824.</li>
-  <li class='c017'><span class='sc'>Quintilian</span>: Institiones Oratoriæ, ed. Bonnell. Lipsiæ: Teubner, 1896.</li>
-  <li class='c017'><span class='sc'>Sextus Empiricus</span>: Opera, ed. Mutschmann. Lipsiæ: Teubner, 1914.</li>
-  <li class='c017'><span class='sc'>Sophocles</span>: Tragoediæ et Fragmenta, ed. Didot. Paris, 1846.</li>
-  <li class='c017'><span class='sc'>Soranus</span>: Gynæcia, ed. Rose. Lipsiæ: Teubner, 1895.</li>
-  <li class='c017'><span class='sc'>Strabo</span>: Geographia, ed. Meineke. Lipsiæ: Teubner, 1895.</li>
-  <li class='c017'><span class='sc'>Stobaeus</span>: Floreligium, ed. Gaisford. Oxford, 1822.</li>
-  <li class='c017'><span class='sc'>Suidas</span>: Lexicon, ed. Becker. Berlin, 1854.</li>
-  <li class='c017'><span class='sc'>Terentius</span>: Comoediæ, ed. Fleckeisen. Lipsiæ: Teubner, 1898.</li>
-  <li class='c017'><span class='sc'>Theocritus</span>: Opera, ed. Ludolph. Lipsiæ: Teubner, 1856.</li>
-  <li class='c017'><span class='sc'>Theophrastus</span>: Characteres, ed. Didot. Paris, 1849.</li>
-  <li class='c017'><span class='sc'>Varro</span>: De Lingua Latina, ed. Spengel. Berlin, 1885.</li>
-  <li class='c017'><span class='sc'>Vitruvius</span>: De Architectura, ed. Rose. Lipsiæ: Teubner, 1899.</li>
-  <li class='c017'><span class='sc'>Xenophon</span>: Opera, ed. Didot. Paris, 1858.</li>
-  <li class='c017'><span class='sc'>Zenobius</span>: ed. Gaisford. Oxford, 1836.</li>
-</ul>
-
-<h3 class='c014'>II. <span lang="en" xml:lang="en"><span class='sc'>Secondary Authorities</span></span></h3>
-
-<ul class='index c003'>
-  <li class='c017'><span lang="de" xml:lang="de"><span class='sc'>Baumeister</span>, Denkmäler des klassischen Altertums. München, 1885–1888.</span></li>
-  <li class='c017'><span class='sc'>Becker, W. A.</span> Charicles, Leipzig, 1840.</li>
-  <li class='c017'><span lang="de" xml:lang="de"><span class='sc'>Blümmer, H.</span> Leben und Sitten der Griechen. Leipzig, 1887.</span></li>
-  <li class='c017'><span lang="en" xml:lang="en"><span class='sc'>Bruges</span>, Greek Anthology. London, 1893.</span></li>
-  <li class='c017'><span lang="de" xml:lang="de"><span class='sc'>Brugmann</span>, Grundriss der vergleichenden Grammatik. Strassburg, 1886–1892.</span></li>
-  <li class='c017'><span lang="de" xml:lang="de"><span class='sc'>Buchholz, E.</span> Die Homerischen Realien. Leipzig, 1881.</span></li>
-  <li class='c017'><span lang="en" xml:lang="en"><span class='sc'>Capps, E.</span> Four Plays of Menander. Boston, 1910.</span></li>
-  <li class='c017'><span class='sc'>Cholmeley</span>, Theocritus. London, 1901.</li>
-  <li class='c017'><span class='sc'>Claude, J. J.</span> Diatribe de Nutricibus et Paedagogis. Ultrajecti apud&nbsp;Johannem Visch, 1752.</li>
-  <li class='c017'><span lang="de" xml:lang="de"><span class='sc'>Conze</span>, Die Attischen Grabreliefs. Berlin, 1893–1913.</span></li>
-  <li class='c017'><span lang="fr" xml:lang="fr"><span class='sc'>Croiset</span>, Histoire de la littérature grecque. Paris, 1901.</span></li>
-  <li class='c017'><span class='sc'>Eustathius</span>, Commentarii in Odysseam. Leipzig, 1825.
-    <ul>
-      <li>Commentarii ad Homeri Iliadem. Leipzig, 1827–1828.</li>
-    </ul>
-  </li>
-  <li class='c017'><span lang="de" xml:lang="de"><span class='sc'>Friedlaender, L.</span> Darstellung aus der Sittengeschichte Roms. 5th ed., Leipzig, 1881.</span></li>
-  <li class='c017'><span class='pageno' id='Page_51'>51</span><span class='sc'>Gellius, A.</span> Noctes Atticæ, ed. Gronovius. London, 1824.</li>
-  <li class='c017'><span lang="en" xml:lang="en"><span class='sc'>Kingsley, C.</span> Life and Works. London, 1901–1903.</span></li>
-  <li class='c017'><span class='sc'>Legrand</span>, Daos. Lyon, 1910.</li>
-  <li class='c017'><span class='sc'>Lentz</span>, Herodiani technici reliquæ. Lipsiæ, 1867.</li>
-  <li class='c017'><span lang="de" xml:lang="de"><span class='sc'>Mueller</span>, von I. Die griechischen Privataltertümer. Münich, 1893.</span></li>
-  <li class='c017'><span lang="en" xml:lang="en"><span class='sc'>Newman</span>, Aristotle’s Politics. Oxford, 1902.</span></li>
-  <li class='c017'><span class='sc'>Notae Variorum in Aristophanem</span>, London, 1829.</li>
-  <li class='c017'><span class='sc'>Oxyrhynchus Papyri</span>, Part VI., London, 1908.</li>
-  <li class='c017'><span lang="en" xml:lang="en"><span class='sc'>Panofka, T.</span> Manners and Customs of the Greeks. London, 1849.</span></li>
-  <li class='c017'><span lang="de" xml:lang="de"><span class='sc'>Roscher</span>, Lexicon der griechischen und römischen Mythologie. Leipzig, 1884–.</span></li>
-  <li class='c017'><span lang="en" xml:lang="en"><span class='sc'>Seymour</span>, Life in the Homeric Age. New York, 1910.</span></li>
-  <li class='c017'><span lang="en" xml:lang="en"><span class='sc'>Smythe</span>, Greek Melic Poets. London, 1900.</span></li>
-  <li class='c017'><span lang="en" xml:lang="en"><span class='sc'>Stephanus</span>, Thesaurus. London, 1816–1826.</span></li>
-  <li class='c017'><span lang="de" xml:lang="de"><span class='sc'>Thiels, G.</span> “Die vorliterarische Fabel der Griechen.” In neue Jahrbücher für klassisches Altertum. Lipsiæ: Teubner, 1908, xi, 393.</span></li>
-  <li class='c017'><span lang="en" xml:lang="en"><span class='sc'>Transactions of the American Philological Association</span>, Boston, 1913, vol. 44.</span></li>
-  <li class='c017'><span lang="de" xml:lang="de"><span class='sc'>Von Hahn</span>, Griechische und albanische Märchen, Leipzig, 1864.</span></li>
-  <li class='c017'><span lang="en" xml:lang="en"><span class='sc'>Verrall, A.</span> Collected Studies in Greek and Latin Scholarship. Cambridge, 1913.</span></li>
-  <li class='c017'><span lang="de" xml:lang="de"><span class='sc'>Wachsmuth</span>, Das alte Griechenland im neuen. Bonn, 1864.</span></li>
-  <li class='c017'><span lang="it" xml:lang="it"><span class='sc'>Winckelmann</span>, Monumenti inediti, 2d. ed., Rome, 1821.</span></li>
-</ul>
-</div>
-
-<div class='chapter'>
-  <span class='pageno' id='Page_53'>53</span>
-  <h2 class='c004'>VITA</h2>
-</div>
-
-<p class='c005'>The writer of this dissertation, Sister Mary Rosaria Gorman,
-was born in Antigonish, Nova Scotia, June 21, 1880. She received
-her early education in the Public Schools of that Province,
-and was graduated from St. Patrick’s Girls’ High School, Halifax,
-N. S., in 1897. In 1912 she obtained a Head Master’s License
-to teach in the Nova Scotia schools. From 1902 to 1910, she was
-Assistant Teacher in St. Patrick’s Girls’ High School, Halifax.
-In 1907, she matriculated at the University of London. From
-1910 to 1913, she taught in the Academy of Mount Saint Vincent,
-Halifax.</p>
-
-<p class='c006'>The years 1913–1914, 1914–1915, 1915–1916 have been spent
-in residence at the Catholic Sisters College, Catholic University
-of America. The degree Bachelor of Arts was received in 1914,
-that of Master of Arts in 1915. In her graduate work, the principal
-courses followed have been those under J. B. O’Connor,
-Ph.D. and Reverend F. J. Coeln, Ph.D., to both of whom it is
-the writer’s pleasure and honor to return thanks, but especially
-to Dr. J. B. O’Connor for his valuable assistance and kind encouragement
-in the preparation of this dissertation.</p>
-
-<hr class='c018' />
-<div class='footnote' id='f1'>
-<p class='c006'><a href='#r1'>1</a>. Od. ii, 361; xix, 15, 21, 489; ii, 349, 372; xvii, 499; Il. vi, 389; xxii, 503.</p>
-</div>
-<div class='footnote' id='f2'>
-<p class='c006'><a href='#r2'>2</a>. Hom. Hymn to Aphrod., 114; Dem., 103, 147, 227, 291.</p>
-</div>
-<div class='footnote' id='f3'>
-<p class='c006'><a href='#r3'>3</a>. Republic, 373C.</p>
-</div>
-<div class='footnote' id='f4'>
-<p class='c006'><a href='#r4'>4</a>. xlvii, 55, 56, 72.</p>
-</div>
-<div class='footnote' id='f5'>
-<p class='c006'><a href='#r5'>5</a>. H. A., vii, 12.</p>
-</div>
-<div class='footnote' id='f6'>
-<p class='c006'><a href='#r6'>6</a>. Athen., vi, 9.</p>
-</div>
-<div class='footnote' id='f7'>
-<p class='c006'><a href='#r7'>7</a>. Alc., 1, Lyc., 16.</p>
-</div>
-<div class='footnote' id='f8'>
-<p class='c006'><a href='#r8'>8</a>. Gynæcia, i, 87, 88.</p>
-</div>
-<div class='footnote' id='f9'>
-<p class='c006'><a href='#r9'>9</a>. Com. on Il., vi, p. 513.</p>
-</div>
-<div class='footnote' id='f10'>
-<p class='c006'><a href='#r10'>10</a>. Oppian, Halieutica. II, 404–5.</p>
-</div>
-<div class='footnote' id='f11'>
-<p class='c006'><a href='#r11'>11</a>. Brugmann, Grundriss der vergleichenden Grammatik, Strassburg, 1889,
-ii, S. 92.</p>
-</div>
-<div class='footnote' id='f12'>
-<p class='c006'><a href='#r12'>12</a>. Lexicon, s. v. <span lang="grc" xml:lang="grc">τροφοί</span>.</p>
-</div>
-<div class='footnote' id='f13'>
-<p class='c006'><a href='#r13'>13</a>. Od., xxiii, 171. Cf. xxiii, 35, 81, 11; xix, 482, 500, etc.</p>
-</div>
-<div class='footnote' id='f14'>
-<p class='c006'><a href='#r14'>14</a>. Homeric Hymn Dem., 147.</p>
-</div>
-<div class='footnote' id='f15'>
-<p class='c006'><a href='#r15'>15</a>. Euripides, Hipp., 243.</p>
-</div>
-<div class='footnote' id='f16'>
-<p class='c006'><a href='#r16'>16</a>. Il., xxii, 82. Cf. also xvi, 203 and Od., xi, 448.</p>
-</div>
-<div class='footnote' id='f17'>
-<p class='c006'><a href='#r17'>17</a>. Od., xix, 482.</p>
-</div>
-<div class='footnote' id='f18'>
-<p class='c006'><a href='#r18'>18</a>. <i>Ibid.</i>, xi, 448.</p>
-
-<p class='c006'><span class='sc'>Note.</span>—Seymour (Life in the Homeric Age, N. Y., 1914, p. 139), objects
-to this on the ground that “nothing indicates that she (Eurycleia) ever bore
-a child and could have served as a wet-nurse.” The words <span lang="grc" xml:lang="grc">εὐνῇ δ’ οὔ ποτ’
-ἔμικτο<a id='t9a'></a></span> (Od. I, 433) merely show that Eurycleia was not the concubine
-of Laertes, and not that she was childless. Dolius, the slave, had a wife
-and family in the household of Laertes (Od. xxiv, 389). Moreover, if the
-apportioning of awards mentioned in Od., xxi, 214 (<span lang="grc" xml:lang="grc">ἄξομαι ἀμφοτέροις
-ἀλόχους</span>) were a matter of custom, would not the faithful Eurycleia have
-served as a very special prize? Cf. <span lang="de" xml:lang="de">Buchholz, Die Hom. Realien, Leipzig,
-1881, vol. II, Pt. 2, p. 24.</span></p>
-</div>
-<div class='footnote' id='f19'>
-<p class='c006'><a href='#r19'>19</a>. Od., vii, 9.</p>
-</div>
-<div class='footnote' id='f20'>
-<p class='c006'><a href='#r20'>20</a>. <i>Ibid.</i>, i, 430. Cf. also xv, 428.</p>
-</div>
-<div class='footnote' id='f21'>
-<p class='c006'><a href='#r21'>21</a>. Il., 389.</p>
-</div>
-<div class='footnote' id='f22'>
-<p class='c006'><a href='#r22'>22</a>. Od., xv, 427–444.</p>
-</div>
-<div class='footnote' id='f23'>
-<p class='c006'><a href='#r23'>23</a>. <i>Ibid.</i>, xxii, 421.</p>
-</div>
-<div class='footnote' id='f24'>
-<p class='c006'><a href='#r24'>24</a>. <i>Ibid.</i>, ii, 345.</p>
-</div>
-<div class='footnote' id='f25'>
-<p class='c006'><a href='#r25'>25</a>. <i>Ibid.</i>, xxiii, 24.</p>
-</div>
-<div class='footnote' id='f26'>
-<p class='c006'><a href='#r26'>26</a>. Od., vii, 10.</p>
-</div>
-<div class='footnote' id='f27'>
-<p class='c006'><a href='#r27'>27</a>. <i>Ibid.</i>, xx, 1–4.</p>
-</div>
-<div class='footnote' id='f28'>
-<p class='c006'><a href='#r28'>28</a>. Hom., Hymn to Dem., 141ff.</p>
-</div>
-<div class='footnote' id='f29'>
-<p class='c006'><a href='#r29'>29</a>. Hom., 166ff.</p>
-</div>
-<div class='footnote' id='f30'>
-<p class='c006'><a href='#r30'>30</a>. Hom., Hymn to Aphrod., 113ff.</p>
-</div>
-<div class='footnote' id='f31'>
-<p class='c006'><a href='#r31'>31</a>. Herodotus, vi, 61.</p>
-</div>
-<div class='footnote' id='f32'>
-<p class='c006'><a href='#r32'>32</a>. Euripides, Medea, 49.</p>
-</div>
-<div class='footnote' id='f33'>
-<p class='c006'><a href='#r33'>33</a>. Aeschylus, Cho., 750; Eur., Hipp., 698.</p>
-</div>
-<div class='footnote' id='f34'>
-<p class='c006'><a href='#r34'>34</a>. Eur., Hipp., 649.; And., 812.</p>
-</div>
-<div class='footnote' id='f35'>
-<p class='c006'><a href='#r35'>35</a>. <i>Ibid.</i>, Med., 49.</p>
-</div>
-<div class='footnote' id='f36'>
-<p class='c006'><a href='#r36'>36</a>. <i>Ibid.</i>, Med., 65: <span lang="grc" xml:lang="grc">μή, πρὸς γενείου, κρύπτε σύνδουλον, σέθεν</span>.</p>
-</div>
-<div class='footnote' id='f37'>
-<p class='c006'><a href='#r37'>37</a>. Hipp., 324.</p>
-</div>
-<div class='footnote' id='f38'>
-<p class='c006'><a href='#r38'>38</a>. Med., 54.</p>
-</div>
-<div class='footnote' id='f39'>
-<p class='c006'><a href='#r39'>39</a>. Troades, 195ff.</p>
-</div>
-<div class='footnote' id='f40'>
-<p class='c006'><a href='#r40'>40</a>. Dem., lvii, 42.</p>
-</div>
-<div class='footnote' id='f41'>
-<p class='c006'><a href='#r41'>41</a>. <i>Ibid.</i>, lvii, 35.</p>
-</div>
-<div class='footnote' id='f42'>
-<p class='c006'><a href='#r42'>42</a>. <i>Ibid.</i>, xlvii, 35ff.</p>
-</div>
-<div class='footnote' id='f43'>
-<p class='c006'><a href='#r43'>43</a>. Plato, Laws, 790A.</p>
-</div>
-<div class='footnote' id='f44'>
-<p class='c006'><a href='#r44'>44</a>. Samia, 21ff.</p>
-</div>
-<div class='footnote' id='f45'>
-<p class='c006'><a href='#r45'>45</a>. Capps, Four Plays of Menander, Boston, 1910, pp. 15, 239.</p>
-</div>
-<div class='footnote' id='f46'>
-<p class='c006'><a href='#r46'>46</a>. C. I. A., ii, 2729.</p>
-</div>
-<div class='footnote' id='f47'>
-<p class='c006'><a href='#r47'>47</a>. <span lang="grc" xml:lang="grc">ἐλακωνομάνουν ἅπαντες ἄνθρωποι τότε.</span></p>
-</div>
-<div class='footnote' id='f48'>
-<p class='c006'><a href='#r48'>48</a>. Aristoph., Lys. 80–1. Cf. also Xen., Rep. Lac., I, 4.</p>
-</div>
-<div class='footnote' id='f49'>
-<p class='c006'><a href='#r49'>49</a>. Lyc., 16.</p>
-</div>
-<div class='footnote' id='f50'>
-<p class='c006'><a href='#r50'>50</a>. Alc., 1.</p>
-</div>
-<div class='footnote' id='f51'>
-<p class='c006'><a href='#r51'>51</a>. C. I. A., ii., 3111.</p>
-</div>
-<div class='footnote' id='f52'>
-<p class='c006'><a href='#r52'>52</a>. C. I. A., ii, 3097.</p>
-</div>
-<div class='footnote' id='f53'>
-<p class='c006'><a href='#r53'>53</a>. Epigram liv.</p>
-</div>
-<div class='footnote' id='f54'>
-<p class='c006'><a href='#r54'>54</a>. Theocritus, <i>Ibid.</i>, ii, 70.</p>
-</div>
-<div class='footnote' id='f55'>
-<p class='c006'><a href='#r55'>55</a>. Theocritus, Epigram xx.</p>
-</div>
-<div class='footnote' id='f56'>
-<p class='c006'><a href='#r56'>56</a>. Pseudo-Plutarch, De Liberis Educandis, § 5.</p>
-</div>
-<div class='footnote' id='f57'>
-<p class='c006'><a href='#r57'>57</a>. <i>Ibid.</i></p>
-</div>
-<div class='footnote' id='f58'>
-<p class='c006'><a href='#r58'>58</a>. Apollonius Rhodius, iv, 1309–10.</p>
-</div>
-<div class='footnote' id='f59'>
-<p class='c006'><a href='#r59'>59</a>. Callimachus, Jove, 15. Cf. also Soranus, I, xxviii, 81. For the practice
-of “dipping” the child, see Newman, “Politics of Aristotle,” Oxford, 1902, vol. 3,
-p. 481ff.</p>
-</div>
-<div class='footnote' id='f60'>
-<p class='c006'><a href='#r60'>60</a>. Plutarch, Lyc., 26.</p>
-</div>
-<div class='footnote' id='f61'>
-<p class='c006'><a href='#r61'>61</a>. Baumeister, Denkmäler. Leipzig, 1885, vol. I, p. 4.</p>
-</div>
-<div class='footnote' id='f62'>
-<p class='c006'><a href='#r62'>62</a>. Olymp. I, 40–1.</p>
-</div>
-<div class='footnote' id='f63'>
-<p class='c006'><a href='#r63'>63</a>. Hom. H. to Mer., 151, 237, 306; Apollod., III., 10. 2; Plaut. Truc. 13,
-Amph. 52.</p>
-</div>
-<div class='footnote' id='f64'>
-<p class='c006'><a href='#r64'>64</a>. Conze, Die Attischen Grabreliefs. Berlin 1893–, 405, 302, 276, Taf.
-lxiv, etc.</p>
-</div>
-<div class='footnote' id='f65'>
-<p class='c006'><a href='#r65'>65</a>. Hom. H. to Apollo, 121, 122.</p>
-</div>
-<div class='footnote' id='f66'>
-<p class='c006'><a href='#r66'>66</a>. Pind., Pyth., IV., 203: <span lang="grc" xml:lang="grc">σπαργάνοις ἐν πορφυρέοις</span>.</p>
-</div>
-<div class='footnote' id='f67'>
-<p class='c006'><a href='#r67'>67</a>. <i>Ibid.</i>, Nem., I., 58.</p>
-</div>
-<div class='footnote' id='f68'>
-<p class='c006'><a href='#r68'>68</a>. Theog., 485.</p>
-</div>
-<div class='footnote' id='f69'>
-<p class='c006'><a href='#r69'>69</a>. Cf. Aeschy., Coeph., 529, 544; Eur., Ion, 32, 1351, 1598.</p>
-</div>
-<div class='footnote' id='f70'>
-<p class='c006'><a href='#r70'>70</a>. <span lang="la" xml:lang="la">Aelian, Var. Hist., II, 7.</span></p>
-</div>
-<div class='footnote' id='f71'>
-<p class='c006'><a href='#r71'>71</a>. Plaut., Amphit., 1104.</p>
-</div>
-<div class='footnote' id='f72'>
-<p class='c006'><a href='#r72'>72</a>. Laws, 789E. In the third century <span class='fss'>A. D.</span>, the child was swaddled from
-forty to sixty days. Cf. Soranus, Gynæcia, ed. Rose, for this and
-other details of later usage.</p>
-</div>
-<div class='footnote' id='f73'>
-<p class='c006'><a href='#r73'>73</a>. Plut., <i>Op. Cit.</i></p>
-</div>
-<div class='footnote' id='f74'>
-<p class='c006'><a href='#r74'>74</a>. Eurip., Ion, 1420ff.</p>
-</div>
-<div class='footnote' id='f75'>
-<p class='c006'><a href='#r75'>75</a>. Il., xxii, 83; xvi, 203; Od., xi, 448; Soph., Ajax, 849: Lysis, De Caed.
-Erat., 9.</p>
-</div>
-<div class='footnote' id='f76'>
-<p class='c006'><a href='#r76'>76</a>. Od., xix, 482; Dem., lvii, 42; Callim., Dem., 90, Ep. 54; Men., Sam., 32.</p>
-</div>
-<div class='footnote' id='f77'>
-<p class='c006'><a href='#r77'>77</a>. Eur., Hipp., 698, Cf. also Aul. Gel., 12, 5.</p>
-</div>
-<div class='footnote' id='f78'>
-<p class='c006'><a href='#r78'>78</a>. Pseudo-Plut., De. Lib. Ed., § 5.</p>
-</div>
-<div class='footnote' id='f79'>
-<p class='c006'><a href='#r79'>79</a>. Athen., vi, 9.</p>
-</div>
-<div class='footnote' id='f80'>
-<p class='c006'><a href='#r80'>80</a>. Menech., 19–21.</p>
-</div>
-<div class='footnote' id='f81'>
-<p class='c006'><a href='#r81'>81</a>. Adelphi, 979.</p>
-</div>
-<div class='footnote' id='f82'>
-<p class='c006'><a href='#r82'>82</a>. Dem., <i>Op. Cit.</i></p>
-</div>
-<div class='footnote' id='f83'>
-<p class='c006'><a href='#r83'>83</a>. Geoponica, v. 13, 4.</p>
-</div>
-<div class='footnote' id='f84'>
-<p class='c006'><a href='#r84'>84</a>. Crito, 50D.</p>
-</div>
-<div class='footnote' id='f85'>
-<p class='c006'><a href='#r85'>85</a>. Laws, 887D.</p>
-</div>
-<div class='footnote' id='f86'>
-<p class='c006'><a href='#r86'>86</a>. Rep., 460D.</p>
-</div>
-<div class='footnote' id='f87'>
-<p class='c006'><a href='#r87'>87</a>. Hist. An., vii, 12.</p>
-</div>
-<div class='footnote' id='f88'>
-<p class='c006'><a href='#r88'>88</a>. Hist. An., vii, 10.</p>
-</div>
-<div class='footnote' id='f89'>
-<p class='c006'><a href='#r89'>89</a>. Pol., vii, 17.</p>
-</div>
-<div class='footnote' id='f90'>
-<p class='c006'><a href='#r90'>90</a>. De Somno., iii.</p>
-</div>
-<div class='footnote' id='f91'>
-<p class='c006'><a href='#r91'>91</a>. Orat., 4, 155R.</p>
-</div>
-<div class='footnote' id='f92'>
-<p class='c006'><a href='#r92'>92</a>. <span lang="la" xml:lang="la">De Aere, Aquis, Locis., I, 542.</span></p>
-</div>
-<div class='footnote' id='f93'>
-<p class='c006'><a href='#r93'>93</a>. Athen., vi, 51.</p>
-</div>
-<div class='footnote' id='f94'>
-<p class='c006'><a href='#r94'>94</a>. Athen., xiii, 85. Cf. Arist., Pol., vii, 17.</p>
-</div>
-<div class='footnote' id='f95'>
-<p class='c006'><a href='#r95'>95</a>. Pindar, Olymp., vi, 45; Schol. Aristoph., Thesm., 506; Apoll., Rhod., iv.,
-1136; Callim., Jove, 40.</p>
-</div>
-<div class='footnote' id='f96'>
-<p class='c006'><a href='#r96'>96</a>. Athen., iii, 15.</p>
-</div>
-<div class='footnote' id='f97'>
-<p class='c006'><a href='#r97'>97</a>. Cf. also Aristophanes, Lysistrata, 18–19.</p>
-</div>
-<div class='footnote' id='f98'>
-<p class='c006'><a href='#r98'>98</a>. Aristotle, Rhet., iii, 4.</p>
-</div>
-<div class='footnote' id='f99'>
-<p class='c006'><a href='#r99'>99</a>. Adv. Math., ii, 42. Cf. also Theophr., Char., 20.</p>
-</div>
-<div class='footnote' id='f100'>
-<p class='c006'><a href='#r100'>100</a>. Aristoph., Knights, 716. Cf. also Plut., Rom., 2.</p>
-</div>
-<div class='footnote' id='f101'>
-<p class='c006'><a href='#r101'>101</a>. Athen., xii, 40.</p>
-</div>
-<div class='footnote' id='f102'>
-<p class='c006'><a href='#r102'>102</a>. Il., vi, 467.</p>
-</div>
-<div class='footnote' id='f103'>
-<p class='c006'><a href='#r103'>103</a>. <i>Ibid.</i>, vi, 389, 400.</p>
-</div>
-<div class='footnote' id='f104'>
-<p class='c006'><a href='#r104'>104</a>. Il., xxii, 503ff.</p>
-</div>
-<div class='footnote' id='f105'>
-<p class='c006'><a href='#r105'>105</a>. Od., xix, 401.</p>
-</div>
-<div class='footnote' id='f106'>
-<p class='c006'><a href='#r106'>106</a>. Hom. H. to Dem., 141.</p>
-</div>
-<div class='footnote' id='f107'>
-<p class='c006'><a href='#r107'>107</a>. Herod., vi, 61.</p>
-</div>
-<div class='footnote' id='f108'>
-<p class='c006'><a href='#r108'>108</a>. Eur., Iph. in Taur., 835.</p>
-</div>
-<div class='footnote' id='f109'>
-<p class='c006'><a href='#r109'>109</a>. Eurip., Electra, 1125ff.</p>
-</div>
-<div class='footnote' id='f110'>
-<p class='c006'><a href='#r110'>110</a>. Athen., iv, 16.</p>
-</div>
-<div class='footnote' id='f111'>
-<p class='c006'><a href='#r111'>111</a>. Laws, 789E.</p>
-</div>
-<div class='footnote' id='f112'>
-<p class='c006'><a href='#r112'>112</a>. Plato, Timaeus, 52D.</p>
-</div>
-<div class='footnote' id='f113'>
-<p class='c006'><a href='#r113'>113</a>. Pol., vii, 17.</p>
-</div>
-<div class='footnote' id='f114'>
-<p class='c006'><a href='#r114'>114</a>. Laws, 789E.</p>
-</div>
-<div class='footnote' id='f115'>
-<p class='c006'><a href='#r115'>115</a>. Varro, Ling. Lat., ix, 5.</p>
-</div>
-<div class='footnote' id='f116'>
-<p class='c006'><a href='#r116'>116</a>. Cf. also Aristotle, Pol., vii, 17.</p>
-</div>
-<div class='footnote' id='f117'>
-<p class='c006'><a href='#r117'>117</a>. § 5.</p>
-</div>
-<div class='footnote' id='f118'>
-<p class='c006'><a href='#r118'>118</a>. Plut., De Virtute, § 2.</p>
-</div>
-<div class='footnote' id='f119'>
-<p class='c006'><a href='#r119'>119</a>. Rep., 377C.</p>
-</div>
-<div class='footnote' id='f120'>
-<p class='c006'><a href='#r120'>120</a>. Galen, De Temperamentis, ii, 578.</p>
-</div>
-<div class='footnote' id='f121'>
-<p class='c006'><a href='#r121'>121</a>. Theoc., Idylls, xxiv., 10.</p>
-</div>
-<div class='footnote' id='f122'>
-<p class='c006'><a href='#r122'>122</a>. Panofka, T. Manners and Customs of the Greeks. London, 1849,
-Plate xi, 1.</p>
-</div>
-<div class='footnote' id='f123'>
-<p class='c006'><a href='#r123'>123</a>. Arist., Poetics, 16.</p>
-</div>
-<div class='footnote' id='f124'>
-<p class='c006'><a href='#r124'>124</a>. Plut., Rom., 3. Cf. also Eur., Ion, 1398.</p>
-</div>
-<div class='footnote' id='f125'>
-<p class='c006'><a href='#r125'>125</a>. Callimachus, Jove, 48.</p>
-</div>
-<div class='footnote' id='f126'>
-<p class='c006'><a href='#r126'>126</a>. Schol. on Cal., Jove, 48. Etym. Mag. s. v. <span lang="grc" xml:lang="grc">λεῖκνον</span>.</p>
-</div>
-<div class='footnote' id='f127'>
-<p class='c006'><a href='#r127'>127</a>. Hesychius, s. v. <span lang="grc" xml:lang="grc">λικνίτης</span>.</p>
-</div>
-<div class='footnote' id='f128'>
-<p class='c006'><a href='#r128'>128</a>. Winckelmann, Mon. Ined., Pl. 53.</p>
-</div>
-<div class='footnote' id='f129'>
-<p class='c006'><a href='#r129'>129</a>. Hom. H. to Hermes, 254.</p>
-</div>
-<div class='footnote' id='f130'>
-<p class='c006'><a href='#r130'>130</a>. <span lang="de" xml:lang="de">Blümmer, H. Leben und Sitten der Griechen, Fig. 60.</span></p>
-</div>
-<div class='footnote' id='f131'>
-<p class='c006'><a href='#r131'>131</a>. Athen., xiii, 85.</p>
-</div>
-<div class='footnote' id='f132'>
-<p class='c006'><a href='#r132'>132</a>. Stobaeus, Flor., 98, 72.</p>
-</div>
-<div class='footnote' id='f133'>
-<p class='c006'><a href='#r133'>133</a>. Pollux, Onomasticon, ix, 27. Cf. Oxyrhynchus Papyri, Pt. vi, Lond.,
-1908, 852, fr. 1.</p>
-</div>
-<div class='footnote' id='f134'>
-<p class='c006'><a href='#r134'>134</a>. Heydemann, Griechische Vasenbilder, Taf. 8.</p>
-</div>
-<div class='footnote' id='f135'>
-<p class='c006'><a href='#r135'>135</a>. Plut., Consol. ad. Ux., § 22.</p>
-</div>
-<div class='footnote' id='f136'>
-<p class='c006'><a href='#r136'>136</a>. Curculio, v, 2, 45.</p>
-</div>
-<div class='footnote' id='f137'>
-<p class='c006'><a href='#r137'>137</a>. Poen., 29–30.</p>
-</div>
-<div class='footnote' id='f138'>
-<p class='c006'><a href='#r138'>138</a>. Vitruvius, De Architectura, iv, 1, 9.</p>
-</div>
-<div class='footnote' id='f139'>
-<p class='c006'><a href='#r139'>139</a>. Aeschylus, Choe., 750ff.</p>
-</div>
-<div class='footnote' id='f140'>
-<p class='c006'><a href='#r140'>140</a>. Menander, Samia, 31–3. (Capps.)</p>
-</div>
-<div class='footnote' id='f141'>
-<p class='c006'><a href='#r141'>141</a>. Plato, Rep., 343A.</p>
-</div>
-<div class='footnote' id='f142'>
-<p class='c006'><a href='#r142'>142</a>. Plut., De Consol., § 6.</p>
-</div>
-<div class='footnote' id='f143'>
-<p class='c006'><a href='#r143'>143</a>. Aeschy., Ag., 723.</p>
-</div>
-<div class='footnote' id='f144'>
-<p class='c006'><a href='#r144'>144</a>. Eur., Orestes, 462ff.</p>
-</div>
-<div class='footnote' id='f145'>
-<p class='c006'><a href='#r145'>145</a>. Timarch., 139.</p>
-</div>
-<div class='footnote' id='f146'>
-<p class='c006'><a href='#r146'>146</a>. <span lang="la" xml:lang="la">Plut., De disc. amico ab adul., § 28.</span></p>
-</div>
-<div class='footnote' id='f147'>
-<p class='c006'><a href='#r147'>147</a>. Epict., Diss., xix.</p>
-</div>
-<div class='footnote' id='f148'>
-<p class='c006'><a href='#r148'>148</a>. Soph., Phil., 704.</p>
-</div>
-<div class='footnote' id='f149'>
-<p class='c006'><a href='#r149'>149</a>. Laws, 792A.</p>
-</div>
-<div class='footnote' id='f150'>
-<p class='c006'><a href='#r150'>150</a>. Polit., vii., 17, 6.</p>
-</div>
-<div class='footnote' id='f151'>
-<p class='c006'><a href='#r151'>151</a>. § 10.</p>
-</div>
-<div class='footnote' id='f152'>
-<p class='c006'><a href='#r152'>152</a>. Hom., Hymn to Dem., 227.</p>
-</div>
-<div class='footnote' id='f153'>
-<p class='c006'><a href='#r153'>153</a>. Plut., Symp., v, 7, 3.</p>
-</div>
-<div class='footnote' id='f154'>
-<p class='c006'><a href='#r154'>154</a>. Pliny, N. H., xxviii, 38.</p>
-</div>
-<div class='footnote' id='f155'>
-<p class='c006'><a href='#r155'>155</a>. Ep. i. ad Cor., Hom., 12, 7.</p>
-</div>
-<div class='footnote' id='f156'>
-<p class='c006'><a href='#r156'>156</a>. Quintilian, i, 1, 16.</p>
-</div>
-<div class='footnote' id='f157'>
-<p class='c006'><a href='#r157'>157</a>. Laws, 794C.</p>
-</div>
-<div class='footnote' id='f158'>
-<p class='c006'><a href='#r158'>158</a>. Lucian, Hermotim., 82.</p>
-</div>
-<div class='footnote' id='f159'>
-<p class='c006'><a href='#r159'>159</a>. Od., vii., 13.</p>
-</div>
-<div class='footnote' id='f160'>
-<p class='c006'><a href='#r160'>160</a>. Eur., Hipp., 698ff.</p>
-</div>
-<div class='footnote' id='f161'>
-<p class='c006'><a href='#r161'>161</a>. Bruges, Greek Anthology, London, 1893, cxxxii.</p>
-</div>
-<div class='footnote' id='f162'>
-<p class='c006'><a href='#r162'>162</a>. This tale was written by Callimachus in his Aetia. There is a prose
-résumé by Aristaenetus, Bk. I, Ep. 10. Cf. Ovid., Ep. 21.</p>
-</div>
-<div class='footnote' id='f163'>
-<p class='c006'><a href='#r163'>163</a>. Ovid, Ep. 18.</p>
-</div>
-<div class='footnote' id='f164'>
-<p class='c006'><a href='#r164'>164</a>. Apollonius Rhodius, I, 667ff.</p>
-</div>
-<div class='footnote' id='f165'>
-<p class='c006'><a href='#r165'>165</a>. <i>Ibid.</i>, I., 269ff.</p>
-</div>
-<div class='footnote' id='f166'>
-<p class='c006'><a href='#r166'>166</a>. Od., I., 427ff.</p>
-</div>
-<div class='footnote' id='f167'>
-<p class='c006'><a href='#r167'>167</a>. <i>Ibid.</i>, xvii, 31ff.</p>
-</div>
-<div class='footnote' id='f168'>
-<p class='c006'><a href='#r168'>168</a>. <i>Ibid.</i>, ii, 349ff.</p>
-</div>
-<div class='footnote' id='f169'>
-<p class='c006'><a href='#r169'>169</a>. <i>Ibid.</i>, xx, 135.</p>
-</div>
-<div class='footnote' id='f170'>
-<p class='c006'><a href='#r170'>170</a>. <i>Ibid.</i>, xix, 21ff.</p>
-</div>
-<div class='footnote' id='f171'>
-<p class='c006'><a href='#r171'>171</a>. <i>Ibid.</i>, xix, 468.</p>
-</div>
-<div class='footnote' id='f172'>
-<p class='c006'><a href='#r172'>172</a>. <i>Ibid.</i>, ii, 349, xix, 482.</p>
-</div>
-<div class='footnote' id='f173'>
-<p class='c006'><a href='#r173'>173</a>. Aeschylus, Choe., <i>l. c.</i></p>
-</div>
-<div class='footnote' id='f174'>
-<p class='c006'><a href='#r174'>174</a>. Demeter, 90.</p>
-</div>
-<div class='footnote' id='f175'>
-<p class='c006'><a href='#r175'>175</a>. Menander, Samia, <i>l. c.</i></p>
-</div>
-<div class='footnote' id='f176'>
-<p class='c006'><a href='#r176'>176</a>. Demosth., In Evergum, <i>l. c.</i></p>
-</div>
-<div class='footnote' id='f177'>
-<p class='c006'><a href='#r177'>177</a>. Cf. Chap. V.</p>
-</div>
-<div class='footnote' id='f178'>
-<p class='c006'><a href='#r178'>178</a>. Od., xv, 420.</p>
-</div>
-<div class='footnote' id='f179'>
-<p class='c006'><a href='#r179'>179</a>. Od., xx, 149.</p>
-</div>
-<div class='footnote' id='f180'>
-<p class='c006'><a href='#r180'>180</a>. <i>Ibid.</i>, xxii, 420–5.</p>
-</div>
-<div class='footnote' id='f181'>
-<p class='c006'><a href='#r181'>181</a>. <i>Ibid.</i>, ii, 345ff.</p>
-</div>
-<div class='footnote' id='f182'>
-<p class='c006'><a href='#r182'>182</a>. <i>Ibid.</i>, ii, 349ff.</p>
-</div>
-<div class='footnote' id='f183'>
-<p class='c006'><a href='#r183'>183</a>. <i>Ibid.</i>, ii, 352.</p>
-</div>
-<div class='footnote' id='f184'>
-<p class='c006'><a href='#r184'>184</a>. Hom., H. to Demeter, 103–4; 142–4.</p>
-</div>
-<div class='footnote' id='f185'>
-<p class='c006'><a href='#r185'>185</a>. Eur., Medea, 60.</p>
-</div>
-<div class='footnote' id='f186'>
-<p class='c006'><a href='#r186'>186</a>. <i>Ibid.</i>, 90.</p>
-</div>
-<div class='footnote' id='f187'>
-<p class='c006'><a href='#r187'>187</a>. Menander, Samia, 40. (Capps.)</p>
-</div>
-<div class='footnote' id='f188'>
-<p class='c006'><a href='#r188'>188</a>. Od., I, 435.</p>
-</div>
-<div class='footnote' id='f189'>
-<p class='c006'><a href='#r189'>189</a>. Od., xix, 354.</p>
-</div>
-<div class='footnote' id='f190'>
-<p class='c006'><a href='#r190'>190</a>. <i>Ibid.</i>, xix, 471.</p>
-</div>
-<div class='footnote' id='f191'>
-<p class='c006'><a href='#r191'>191</a>. vi., 61.</p>
-</div>
-<div class='footnote' id='f192'>
-<p class='c006'><a href='#r192'>192</a>. Frag. 42. (Bergk.)</p>
-</div>
-<div class='footnote' id='f193'>
-<p class='c006'><a href='#r193'>193</a>. Pyth., xi, 28.</p>
-</div>
-<div class='footnote' id='f194'>
-<p class='c006'><a href='#r194'>194</a>. Choe., 738–82.</p>
-</div>
-<div class='footnote' id='f195'>
-<p class='c006'><a href='#r195'>195</a>. Medea, 52.</p>
-</div>
-<div class='footnote' id='f196'>
-<p class='c006'><a href='#r196'>196</a>. Soph., Trach., 871ff.</p>
-</div>
-<div class='footnote' id='f197'>
-<p class='c006'><a href='#r197'>197</a>. Hipp., 698.</p>
-</div>
-<div class='footnote' id='f198'>
-<p class='c006'><a href='#r198'>198</a>. The Oxyrhynchus Papyri, pt. VI, Euripides, Hyps., fr. 60.</p>
-</div>
-<div class='footnote' id='f199'>
-<p class='c006'><a href='#r199'>199</a>. M., ii, 1965.</p>
-</div>
-<div class='footnote' id='f200'>
-<p class='c006'><a href='#r200'>200</a>. Samia, 40ff. St. Paul instances the nurse as the examplar of gentleness;
-but “nurse” here is usually interpreted “mother.” Cf. I. Thess., ii, 7.
-<span lang="grc" xml:lang="grc">ὡς ἐὰν τροφὸς θάλῃ τὰ ἑαυτῆς τέκνα</span>.</p>
-</div>
-<div class='footnote' id='f201'>
-<p class='c006'><a href='#r201'>201</a>. De Vitiosa Pudore, § 2.</p>
-</div>
-<div class='footnote' id='f202'>
-<p class='c006'><a href='#r202'>202</a>. Florelegium, 98, 72.</p>
-</div>
-<div class='footnote' id='f203'>
-<p class='c006'><a href='#r203'>203</a>. Knights, 717.</p>
-</div>
-<div class='footnote' id='f204'>
-<p class='c006'><a href='#r204'>204</a>. M., iv, 89.</p>
-</div>
-<div class='footnote' id='f205'>
-<p class='c006'><a href='#r205'>205</a>. Men., Samia, 90; Terence, Andria, 229. Cf. also Legrand, Daos, Lyon,
-1910, p. 132.</p>
-</div>
-<div class='footnote' id='f206'>
-<p class='c006'><a href='#r206'>206</a>. Anthologia Graeca, ed. Bosch, 1795. L. 5, T. 1, E. 66.</p>
-</div>
-<div class='footnote' id='f207'>
-<p class='c006'><a href='#r207'>207</a>. Aesch., Seven against Thebes, 16.</p>
-</div>
-<div class='footnote' id='f208'>
-<p class='c006'><a href='#r208'>208</a>. Soph., O. R., 322.</p>
-</div>
-<div class='footnote' id='f209'>
-<p class='c006'><a href='#r209'>209</a>. Call., Delos, 10.</p>
-</div>
-<div class='footnote' id='f210'>
-<p class='c006'><a href='#r210'>210</a>. Athen., x, 83.</p>
-</div>
-<div class='footnote' id='f211'>
-<p class='c006'><a href='#r211'>211</a>. Aesch., Seven against Thebes, 291.</p>
-</div>
-<div class='footnote' id='f212'>
-<p class='c006'><a href='#r212'>212</a>. Athen., xi, 13.</p>
-</div>
-<div class='footnote' id='f213'>
-<p class='c006'><a href='#r213'>213</a>. Quintilian, I. 1, 16.</p>
-</div>
-<div class='footnote' id='f214'>
-<p class='c006'><a href='#r214'>214</a>. <i>Ibid.</i>, I. 1, 4.</p>
-</div>
-<div class='footnote' id='f215'>
-<p class='c006'><a href='#r215'>215</a>. Plato, Rep., 377A.</p>
-</div>
-<div class='footnote' id='f216'>
-<p class='c006'><a href='#r216'>216</a>. Rep., 377C.</p>
-</div>
-<div class='footnote' id='f217'>
-<p class='c006'><a href='#r217'>217</a>. Plato, Hipp. Maj., 286A.</p>
-</div>
-<div class='footnote' id='f218'>
-<p class='c006'><a href='#r218'>218</a>. Gorgias, 527A. Cf. also Rep., 350E and Lysis, 205D.</p>
-</div>
-<div class='footnote' id='f219'>
-<p class='c006'><a href='#r219'>219</a>. Lucian, Philopseudes, 9.</p>
-</div>
-<div class='footnote' id='f220'>
-<p class='c006'><a href='#r220'>220</a>. Maximus Tyrius, I, x, 3. <span lang="grc" xml:lang="grc">καθάπερ αἱ τιτθαὶ τοὺς παῖδας διὰ μυθολογίας
-βαυκαλῶσι</span>.</p>
-</div>
-<div class='footnote' id='f221'>
-<p class='c006'><a href='#r221'>221</a>. Dion Chrysostom, 4, 164.</p>
-</div>
-<div class='footnote' id='f222'>
-<p class='c006'><a href='#r222'>222</a>. Philostr., Her., I, p. 668.</p>
-</div>
-<div class='footnote' id='f223'>
-<p class='c006'><a href='#r223'>223</a>. Lucian, Philops., 28.</p>
-</div>
-<div class='footnote' id='f224'>
-<p class='c006'><a href='#r224'>224</a>. Strabo, I, 2, 6.</p>
-</div>
-<div class='footnote' id='f225'>
-<p class='c006'><a href='#r225'>225</a>. Plutarch, Dem., 27.</p>
-</div>
-<div class='footnote' id='f226'>
-<p class='c006'><a href='#r226'>226</a>. xx, 41.</p>
-</div>
-<div class='footnote' id='f227'>
-<p class='c006'><a href='#r227'>227</a>. Scholia on Peace, 758.</p>
-</div>
-<div class='footnote' id='f228'>
-<p class='c006'><a href='#r228'>228</a>. <i>Ibid.</i> on Wasps, 1035.</p>
-</div>
-<div class='footnote' id='f229'>
-<p class='c006'><a href='#r229'>229</a>. Thucy.., 2.</p>
-</div>
-<div class='footnote' id='f230'>
-<p class='c006'><a href='#r230'>230</a>. Philops., 2.</p>
-</div>
-<div class='footnote' id='f231'>
-<p class='c006'><a href='#r231'>231</a>. Ars Poetica, 340. Cf. A. W. Verrall, Collected Studies in Greek and
-Latin Scholarship, Cambridge 1913, p. 306.</p>
-</div>
-<div class='footnote' id='f232'>
-<p class='c006'><a href='#r232'>232</a>. Vit. Apoll. Tyan., iv, 25.</p>
-</div>
-<div class='footnote' id='f233'>
-<p class='c006'><a href='#r233'>233</a>. De Thucy., Jud., 6.</p>
-</div>
-<div class='footnote' id='f234'>
-<p class='c006'><a href='#r234'>234</a>. Von Hahn, Griech. und Alb. Märchen.</p>
-</div>
-<div class='footnote' id='f235'>
-<p class='c006'><a href='#r235'>235</a>. Wachsmuth, Das alte Griechenland im neuen, Bonn, 1864, S. 57.</p>
-</div>
-<div class='footnote' id='f236'>
-<p class='c006'><a href='#r236'>236</a>. Geographica, I, 19.</p>
-</div>
-<div class='footnote' id='f237'>
-<p class='c006'><a href='#r237'>237</a>. Cf. Roscher, Lexicon, Leipzig 1884–. s. v. Gorgo.</p>
-</div>
-<div class='footnote' id='f238'>
-<p class='c006'><a href='#r238'>238</a>. Phaedo, 77A. Cf. Lucian, Philops., 23; Tox., 24; Zeus, 12.</p>
-</div>
-<div class='footnote' id='f239'>
-<p class='c006'><a href='#r239'>239</a>. De Stoic. repugn., 15.</p>
-</div>
-<div class='footnote' id='f240'>
-<p class='c006'><a href='#r240'>240</a>. Cf. Sappho, frag. 27 (Bergk).</p>
-</div>
-<div class='footnote' id='f241'>
-<p class='c006'><a href='#r241'>241</a>. Philostratus, Life of Apoll. Tyan., Bk. iv., c. 25.</p>
-</div>
-<div class='footnote' id='f242'>
-<p class='c006'><a href='#r242'>242</a>. <i>Ibid.</i>, Bk. ii., c. 5.</p>
-</div>
-<div class='footnote' id='f243'>
-<p class='c006'><a href='#r243'>243</a>. Demosthenes, De Corona, 270.</p>
-</div>
-<div class='footnote' id='f244'>
-<p class='c006'><a href='#r244'>244</a>. Smythe, Melic Poets, p. 158. Cf. also Oliphant’s learned article “The
-Story of the Strix: Ancient” in “Transactions of the Am. Philol. Asso.”, Boston,
-1913, vol. xliv.</p>
-</div>
-<div class='footnote' id='f245'>
-<p class='c006'><a href='#r245'>245</a>. Aesop, Babrius, 49.</p>
-</div>
-<div class='footnote' id='f246'>
-<p class='c006'><a href='#r246'>246</a>. Idylls, xv, 40.</p>
-</div>
-<div class='footnote' id='f247'>
-<p class='c006'><a href='#r247'>247</a>. <span lang="la" xml:lang="la">Callimachus, Artem., 66ff.</span></p>
-</div>
-<div class='footnote' id='f248'>
-<p class='c006'><a href='#r248'>248</a>. Scholion on Theocritus, Idylls, xv, 49.</p>
-</div>
-<div class='footnote' id='f249'>
-<p class='c006'><a href='#r249'>249</a>. Hellenica, 4.</p>
-</div>
-<div class='footnote' id='f250'>
-<p class='c006'><a href='#r250'>250</a>. Peace, 474.</p>
-</div>
-<div class='footnote' id='f251'>
-<p class='c006'><a href='#r251'>251</a>. Frogs, 925.</p>
-</div>
-<div class='footnote' id='f252'>
-<p class='c006'><a href='#r252'>252</a>. Knights, 693.</p>
-</div>
-<div class='footnote' id='f253'>
-<p class='c006'><a href='#r253'>253</a>. Lucian, Philop., 37 (Fowler’s Translation).</p>
-</div>
-<div class='footnote' id='f254'>
-<p class='c006'><a href='#r254'>254</a>. Plato, Gorgias, 527; Hip. Maj., 286; Lucian, Phil., 9.</p>
-</div>
-<div class='footnote' id='f255'>
-<p class='c006'><a href='#r255'>255</a>. Plato, Lysis, 295D.</p>
-</div>
-<div class='footnote' id='f256'>
-<p class='c006'><a href='#r256'>256</a>. <i>Ibid.</i>, Rep., 377B.</p>
-</div>
-<div class='footnote' id='f257'>
-<p class='c006'><a href='#r257'>257</a>. <i>Ibid.</i>, Rep., 377D.</p>
-</div>
-<div class='footnote' id='f258'>
-<p class='c006'><a href='#r258'>258</a>. Sextus Empiricus, adv. Math., ix, 193.</p>
-</div>
-<div class='footnote' id='f259'>
-<p class='c006'><a href='#r259'>259</a>. Cf. Aristoph., Clouds, 904; Plato, Laws, 8860.</p>
-</div>
-<div class='footnote' id='f260'>
-<p class='c006'><a href='#r260'>260</a>. Pseudo-Plut., De Lib. Ed., § 5.</p>
-</div>
-<div class='footnote' id='f261'>
-<p class='c006'><a href='#r261'>261</a>. Aristotle, Pol., vii, 17.</p>
-</div>
-<div class='footnote' id='f262'>
-<p class='c006'><a href='#r262'>262</a>. Cf. Kingsley’s “Greek Heroes.”</p>
-</div>
-<div class='footnote' id='f263'>
-<p class='c006'><a href='#r263'>263</a>. Philostr., Imag., i, 15.</p>
-</div>
-<div class='footnote' id='f264'>
-<p class='c006'><a href='#r264'>264</a>. Navigium, 42.</p>
-</div>
-<div class='footnote' id='f265'>
-<p class='c006'><a href='#r265'>265</a>. Plato, Rep., 359D.</p>
-</div>
-<div class='footnote' id='f266'>
-<p class='c006'><a href='#r266'>266</a>. Hercules Furens, 98ff.</p>
-</div>
-<div class='footnote' id='f267'>
-<p class='c006'><a href='#r267'>267</a>. Plut., Theseus, 23.</p>
-</div>
-<div class='footnote' id='f268'>
-<p class='c006'><a href='#r268'>268</a>. Wasps, 1182.</p>
-</div>
-<div class='footnote' id='f269'>
-<p class='c006'><a href='#r269'>269</a>. Aristoph., Lys., 781–793.</p>
-</div>
-<div class='footnote' id='f270'>
-<p class='c006'><a href='#r270'>270</a>. ii, 134.</p>
-</div>
-<div class='footnote' id='f271'>
-<p class='c006'><a href='#r271'>271</a>. Croiset, Hist. de la lit. grecque, Paris, 1898, vol. 2, p. 475.</p>
-</div>
-<div class='footnote' id='f272'>
-<p class='c006'><a href='#r272'>272</a>. Plato, Phaedo, 600D.</p>
-</div>
-<div class='footnote' id='f273'>
-<p class='c006'><a href='#r273'>273</a>. Theon, Progymn., 3.</p>
-</div>
-<div class='footnote' id='f274'>
-<p class='c006'><a href='#r274'>274</a>. Aristophanes, Wasps, 1427. Cf. also Hermog., Progymn., I.</p>
-</div>
-<div class='footnote' id='f275'>
-<p class='c006'><a href='#r275'>275</a>. Scholion on Aristoph., Wasps, 1259.</p>
-</div>
-<div class='footnote' id='f276'>
-<p class='c006'><a href='#r276'>276</a>. Dion Chrysostom, 4, 163R (Dindorf). Cf. also Schol. on Birds, 807.</p>
-</div>
-<div class='footnote' id='f277'>
-<p class='c006'><a href='#r277'>277</a>. Croiset, vol. II, p. 19.</p>
-</div>
-<div class='footnote' id='f278'>
-<p class='c006'><a href='#r278'>278</a>. Athenaeus, 618E.</p>
-</div>
-<div class='footnote' id='f279'>
-<p class='c006'><a href='#r279'>279</a>. <span lang="la" xml:lang="la">Socraticorum Epistolae.</span> Cf. also Hesychius.</p>
-</div>
-<div class='footnote' id='f280'>
-<p class='c006'><a href='#r280'>280</a>. Plato, Laws, 790E.</p>
-</div>
-<div class='footnote' id='f281'>
-<p class='c006'><a href='#r281'>281</a>. Problems, xix, 38.</p>
-</div>
-<div class='footnote' id='f282'>
-<p class='c006'><a href='#r282'>282</a>. Quintilian, I, 10, 32.</p>
-</div>
-<div class='footnote' id='f283'>
-<p class='c006'><a href='#r283'>283</a>. Adv. Math., 6, 32.</p>
-</div>
-<div class='footnote' id='f284'>
-<p class='c006'><a href='#r284'>284</a>. Idylls, xxiv, 6.</p>
-</div>
-<div class='footnote' id='f285'>
-<p class='c006'><a href='#r285'>285</a>. Cf. Cholmeley, Theocritus, London, 1901, p. 343.</p>
-</div>
-<div class='footnote' id='f286'>
-<p class='c006'><a href='#r286'>286</a>. Simonides, Fragment 37 (Bergk).</p>
-</div>
-<div class='footnote' id='f287'>
-<p class='c006'><a href='#r287'>287</a>. Sophocles, Philoctetes, 827ff.</p>
-</div>
-<div class='footnote' id='f288'>
-<p class='c006'><a href='#r288'>288</a>. Euripides, Orestes, 174ff.</p>
-</div>
-<div class='footnote' id='f289'>
-<p class='c006'><a href='#r289'>289</a>. C. I. A., ii, 2729. Cf. Conze, 340, Taf. lxxxiv.</p>
-</div>
-<div class='footnote' id='f290'>
-<p class='c006'><a href='#r290'>290</a>. <i>Ibid.</i>, ii, 3111.</p>
-</div>
-<div class='footnote' id='f291'>
-<p class='c006'><a href='#r291'>291</a>. <i>Ibid.</i>, ii, 4196, 4197.</p>
-</div>
-<div class='footnote' id='f292'>
-<p class='c006'><a href='#r292'>292</a>. <i>Ibid.</i>, ii, 5050.</p>
-</div>
-<div class='footnote' id='f293'>
-<p class='c006'><a href='#r293'>293</a>. <i>Ibid.</i>, ii, 4109.</p>
-</div>
-<div class='footnote' id='f294'>
-<p class='c006'><a href='#r294'>294</a>. <i>Ibid.</i>, ii, 3599.</p>
-</div>
-<div class='footnote' id='f295'>
-<p class='c006'><a href='#r295'>295</a>. <i>Ibid.</i>, iv, 4284b.</p>
-</div>
-<div class='footnote' id='f296'>
-<p class='c006'><a href='#r296'>296</a>. <i>Ibid.</i>, iii, 1458.</p>
-</div>
-<div class='footnote' id='f297'>
-<p class='c006'><a href='#r297'>297</a>. <i>Ibid.</i>, ii, 4195; iii, 3384; Kabbadia, 1027.</p>
-</div>
-<div class='footnote' id='f298'>
-<p class='c006'><a href='#r298'>298</a>. <i>Ibid.</i>, ii, 3097. Cf. also ii, 3111.</p>
-</div>
-<div class='footnote' id='f299'>
-<p class='c006'><a href='#r299'>299</a>. <i>Ibid.</i>, iii, 1457.</p>
-</div>
-<div class='footnote' id='f300'>
-<p class='c006'><a href='#r300'>300</a>. <i>Ibid.</i>, iv, 3553b.</p>
-</div>
-<div class='footnote' id='f301'>
-<p class='c006'><a href='#r301'>301</a>. Conze, 280, Taf. lxv.</p>
-</div>
-<div class='footnote' id='f302'>
-<p class='c006'><a href='#r302'>302</a>. <i>Ibid.</i>, 276, 294, 306, 310, 380, 461, 471, 1143, etc.</p>
-</div>
-<div class='footnote' id='f303'>
-<p class='c006'><a href='#r303'>303</a>. Cf. Baumeister, Denkmäler, 1885–8, p. 238, Taf. 23.</p>
-</div>
-<div class='footnote' id='f304'>
-<p class='c006'><a href='#r304'>304</a>. Epigram xx. Cf. also Plut., Thes., 20: <span lang="grc" xml:lang="grc">καὶ τροφὸν μετ’ αὐτῆς ὄνομα
-Κορκύνην ἧς δείκνυσθαι τάφον</span>.</p>
-</div>
-<div class='footnote' id='f305'>
-<p class='c006'><a href='#r305'>305</a>. Cf. p. 63.</p>
-</div>
-<div class='footnote' id='f306'>
-<p class='c006'><a href='#r306'>306</a>. Anthologia Pal., 456.</p>
-</div>
-<div class='footnote' id='f307'>
-<p class='c006'><a href='#r307'>307</a>. Cf. Menander, Samia, 90, Capps’ note. Cf. Terence, Andria 229.</p>
-</div>
-<div class='footnote' id='f308'>
-<p class='c006'><a href='#r308'>308</a>. Callimachus, Epigram 54.</p>
-</div>
-
-<div class='pbb'>
- <hr class='pb c003' />
-</div>
-<div class='tnotes'>
-
-<div class='section ph2'>
-
-<div class='nf-center-c0'>
-<div class='nf-center c019'>
-    <div>TRANSCRIBER’S NOTES</div>
-  </div>
-</div>
-
-</div>
-
-<table class='table1' summary=''>
-  <tr><th class='c020' colspan='3'>Corrections</th></tr>
-  <tr><td>&nbsp;</td></tr>
-  <tr>
-    <th class='c021'>Page or Footnote</th>
-    <th class='c021'>Changed from</th>
-    <th class='c022'>Changed to</th>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#t5'>5</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">τίτθε, τιθένε</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">τίτθη, τιθήνη</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#t5a'>5</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">σκάφε</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">σκάφη</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#t5b'>5</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">πιστὲ</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">πιστὴ</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#t5c'>5</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">τίτθε χρηστή</span>—Name of Nurse Added—Her Master—Country—Simple Word <span lang="grc" xml:lang="grc">τίτθε</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">τίτθη χρηστή</span>—Name of Nurse Added—Her Master—Country—Simple Word <span lang="grc" xml:lang="grc">τίτθη</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#t7'>7</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">ἒτι δὲ καὶ τροφοί ... αἱ τὸν ἄλλον φασί, πόνον μετὰ τὸν ἀπογαλακτισμὸν ἀνα εχόμεναι</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">ἔτι δὲ καὶ τροφοί ... αἱ τὸν ἄλλον φασί, πόνον μετὰ τὸν ἀπογαλακτισμὸν ἀναδεχόμεναι</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#t7a'>7</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">αὐ’</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">αὖ</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#t9c'>9</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">δὲ</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">δέ</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#t9'>9</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">ἐθελέις ὀλέσαι; σὺ δέ μ’ ἔτρεφες αὐτή</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">ἐθέλεις ὀλέσαι; σὺ δέ μ’ ἔτρεφες αὐτὴ</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#t9a'>9</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">ἒμικτο</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">ἔμικτο</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#t10'>10</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">ἀργόθεν ἐρχονένην</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">ἀγρόθεν ἐρχομένην</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#t10a'>10</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">ἐξείπη, ὁ δ’ οἰσάμενος</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">ἐξείπῃ, ὁ δ’ ὀϊσάμενος</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#t10d'>10</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">τὴν</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">τήν</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#r22'>10</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">ἀγγαλέῳ, ὑμῖν δ’ ἐπιfράσσετ’</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">ἀργαλέῳ, ὑμῖν δ’ ἐπιφράσσετ’</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr11'>11</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">νεογὸν</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">νεογνὸν</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr12'>12</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">ἀνθαπτεται</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">ἀνθάπτεται</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr13'>13</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">τροφων</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">τροφῶν</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr14'>14</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">κατέχερ τίτθην παιδίων Διογείτου ἐκ Πελοποννήσου τὴν δὲ δικαιστάτην</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">κατέχει τίτθην παιδίων Διογείτου ἐκ Πελοποννήσου τὴν δὲ δικαιοτάτην</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr14b'>14</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">καὶ μ’ ἁ Θεχαρίδα</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">καί μ’ ἁ Θευχαρίδα</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr14c'>14</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">ἐπί τᾷ ὁδῷ κηπέγραψε</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">ἐπὶ τᾷ ὁδῷ κἠπέγραψε</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr15'>15</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">τὰς</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">τάς</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr15b'>15</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">Ἑλλ’ηνίδας</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">Ἑλληνίδας</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr15c'>15</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">ἄτε</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">ἅτε</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr18'>18</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">εχούσας</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">ἐχούσας</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr18b'>18</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">εἴωτε δὲ τὰ παιδία τὰ πλεῖστα σπασμὸς ἐπιλαμβάνειν καὶ μᾶλλον τὰ εὐτραφέστρα</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">εἴωθε δὲ τὰ παιδία τὰ πλεῖστα σπασμὸς ἐπιλαμβάνειν καὶ μᾶλλον τὰ εὐτραφέστερα</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr19'>19</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">μικρόν</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">μικρὸν</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr19b'>19</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">ἐκείνον</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">ἐκεῖνον</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr20'>20</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">παίς</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">παὶς</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr20b'>20</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">εὔδεσκ’</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">εὕδεσκ’</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#t23'>23</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">οἶα</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">οἷά</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr23'>23</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">σκάφη</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">σκάφῃ</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#t24'>24</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">ψυεσθεῖσα παιδὸς σπαργάνων φαιδρύντρια- γναφεὺς τροφεύς τε παὐτὸν ειχέτην</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">ψευσθεῖσα παιδὸς σπαργάνων φαιδρύντρια· γναφεὺς τροφεύς τε ταὐτὸν εἰχέτην</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr25'>25</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">Βάταλος</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">βάταλος</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr26'>26</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">και</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">καὶ</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr27'>27</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">της νόσου δέ σοι ζητοῦσα φάρμαχ’ ηὗρον αὐχ ἁβουλόμην. εἰ δ’ εὔ γ’ ἔπρξα</span></td>
-    <td class='c024'>τῆς νόσου δέ σοι ζητοῦσα φάρμαχ’ ηὗρον οὐχ ἁβουλόμην. εἰ δ’ εὔ γ’ ἔπραξα</td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#t30'>30</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">πλῆσθπν, θαλερὲ δὲ</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">πλῆσθεν, θαλερὲ δέ</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr32'>32</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">φιλτάτη</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">φιλτάτῃ</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr34'>34</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">εἰπή μοι, ἔφη, ᾦ</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">εἰπέ μοι, ἔφη, ὦ</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr35'>35</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">οὗν ταῦτα μῦθος σοι δοκεῖ λέγεσθαι, ὥσπερ γραός· και</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">οὖν ταῦτα μῦθος σοι δοκεῖ λέγεσθαι, ὥσπερ γραός· καὶ</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr36'>36</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">ἒχουσαν</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">ἔχουσαν</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr36b'>36</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">ἔπι</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">ἔτι</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr37'>37</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">ἑ</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">ἡ</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr37b'>37</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">ὴν</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">τὴν</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr37c'>37</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">Θάνατον</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">θάνατον</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr37d'>37</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">της</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">τῆς</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr37e'>37</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">παιδαφιλωέτρα</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">παιδοφιλωτέρα</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr37f'>37</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">αὐτης τὸ φάντασμα ἐπιφοιτᾶν ἐπὶ τὰ παιδία, καὶ τοὺς τῶν ἀώρων θανάτους αὐτῆ</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">αὐτῆς τὸ φάντασμα ἐπιφοιτᾶν ἐπὶ τὰ παιδία, καὶ τοὺς τῶν ἀώρων θανάτους αὐτῇ</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr38'>38</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">στριγγ’</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">στρίγγ’</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr38b'>38</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">τῳ</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">τῷ</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr40'>40</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">μυτέρας</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">μητέρας</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#t41'>41</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">κατελιπεν</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">κατέλιπεν</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr41'>41</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">δακρυρῥόους</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">δακρυρρόους</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#t42'>42</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">ρυθμίζειν</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">ῥυθμίζειν</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr43'>43</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">ἤ</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">ἢ</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#t43'>43</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">ρυθμῷ</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">ῥυθμῷ</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr44'>44</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">ιοιχόμεθ’</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">διοιχόμεθ’</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr46'>46</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">δικαιστάτην</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">δικαιοτάτην</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr47'>47</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">μικκός</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">μικκὸς</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr47b'>47</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">ἔξει</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">ἕξει</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr47c'>47</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">Ἀργῶν</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">Ἀγρῶν</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#sr47d'>47</a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">Ἀίσχρην</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">Αἴσχρην</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#f47' class='c011'><sup>[47]</sup></a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">ἑλακωνομάνουν</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">ἐλακωνομάνουν</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#f200' class='c011'><sup>[200]</sup></a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">θάλη</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">θάλῃ</span></td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#f223' class='c011'><sup>[223]</sup></a></td>
-    <td class='c008'>Philips</td>
-    <td class='c024'>Philops.</td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#f228' class='c011'><sup>[228]</sup></a></td>
-    <td class='c008'>Waspa</td>
-    <td class='c024'>Wasps</td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#f238' class='c011'><sup>[238]</sup></a></td>
-    <td class='c008'>Philips</td>
-    <td class='c024'>Philops.</td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#f285' class='c011'><sup>[285]</sup></a></td>
-    <td class='c008'>Cholmey</td>
-    <td class='c024'>Cholmeley</td>
-  </tr>
-  <tr>
-    <td class='c023'><a href='#f304' class='c011'><sup>[304]</sup></a></td>
-    <td class='c008'><span lang="grc" xml:lang="grc">ἦς</span></td>
-    <td class='c024'><span lang="grc" xml:lang="grc">ἧς</span></td>
-  </tr>
-</table>
-
-  <ol  class='ol_1'>
-    <li>Silently corrected typographical errors and variations in spelling.
-
-    </li>
-    <li>Archaic, non-standard, and uncertain spellings retained as printed.
-    </li>
-  </ol>
-
-</div>
-
-<div style='display:block; margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK THE NURSE IN GREEK LIFE ***</div>
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