Harpokration, Lexicon of the Ten Orators

§ o5 Oikeos (inmate of one's house): Lysias in Against Theomnestos, as it were explaining the word, says, “the'house-member' is'servant.'.

§ o6 Oikema [building]: Instead of “prison” [desmoterion] by Deinarchos in the Tyrrhenian Speech and in the Against Poseidippos; instead of “brothel” [porneion] by Aischines in the Against Timarchos.

§ o7 Oikiskoi (in a small room): For'in a small house,' Demosthenes in For Ktesiphon. The Attic authors used to call what's called a'bird coop' by us an'oikiskos:' Aristophanes in Pelargoi, Metagenes in Aurai. And on the basis of these, Didymos seems, being misled/at a loss, to interpret also the Demosthenic example (the same way).

§ o8 Oineis: Hypereides in the Against Aristogeiton. One of the ten tribes among the Athenians.

§ o9 Oinoe kai Oinaios: Hypereides in Against Aristogeiton: “and they said that they had heard in Oinoe that a battle had taken place.” Oinoe is a deme of the tribe Hippothontis, by Eleutherai, but the ( Oinoe ) of the tribe Aiantis is by Marathon. The demesman from each of the demes is called Oinaios. Here the orator would be mentioning the one by Eleutherai, which Thucydides also mentions in the second book.

§ o10 Oion: Isaios in the On the Adoption. There are twin demes in Attica, said in the neuter, and they are called Oion. Philochoros says in the third book that they were so called owing to the fact that they nowhere had an inhabited place and were isolated, for the ancients used to call isolation'oion.' There is Oion Kerameikon, in the tribe Leontis, and Oion Dekeleikon, in the tribe Hippothontis, as Diodoros (says). The demesmen from each used to be called'from Oion.' But those who are called'Oiethen' [from Oe ] were others, as previously stated.

§ o11 Hoios ei kai hoios te ei (you wish and you can): The one without the τε denotes'you wish' and'you prefer,' and the one with the τε'you are able.' Lysias used both in Against Lysitheos, if it is genuine.

§ o12 Oisyme: Antiphon in the Against Laispodios. A city in Thrace, according to Ephoros book 4 and others.

§ o13 Hoti diamartanei: That Demosthenes in Against Neaira is mistaken in says that the Plataeans are depicted in the Stoa Poikile; for no one has said this, for example, not even Krateros in the Collection of Decrees.

§ o14 Ho katothen nomos (the law below): Demosthenes in Against Aristokrates. Didymos says, “Either the orator means the Heliaia on account of the fact that of the courts some were called upper and others lower, or on account of the fact that the manner of the writing written on the axones was boustrophedon, in which [Keaney: γεγραμμένης ᾗ τὸν] Demosthenes calls the law that begins from the left'from below.' For,” he says, “that the axones and kyrbeis had been written boustrophedon Euphorion in Apollodoros has made clear. Or since,” he says, “ Ephialtes moved the axones and kyrbeis from above, from the Akropolis, to the bouleuterion and the agora, as Anaximenes says in the Philippika.”.

§ o15 Hoti hexakischilia en talanta to timema tes Attikes (that the assessment value of Attika was six thousand talents). Demosthenes in On the Symmories says thus: “He will hear that we have as means the assessment value of the territory, eight thousand talents.” This, then, is either a scribal error or perhaps the orator is carrying (his audience away) with him so that the city appears to have greater means for the war against the king. For that the assessment value of Attica was six thousand talents he says in the following bits, at the close of the speech, offering an account of them in detail, as does Philochoros in book 10 of Atthis.

§ o16 Oligoresete (you will make little account of): for'you will neglect,' Demosthenes in the Philippics. For to have little care is called'to make little account of.' And'little' is for'not even a little,' as in “ Tydeus bore a son indeed little like himself.”'Attention is'care.'.

§ o17 Holoschoinoi (club-rush): Aischines in On the Embassy. Theophrastos in book 4 of On Plants, saying that there are 3 types of rush, says that the third, surpassing in size and meatiness, is called club-rush.

§ o18 Homereuontas (people serving as hostages): People Serving as Hostages: Aischines in Against Ktesiphon, applying to the Lacedaemonians who were sent to Alexandros. Kleitarchos says in book 5 that those who were given as hostages by the Lakedaimonians were 50. Those given on condition of an agreement are hostages (homeroi), for “to agree” is “to meet” (homeresai): Homer: “A messenger met me coming from your companions.” Theopompos says that among the ancients “to follow” was called “to meet;” thus, those who are given on condition of following agreements are therefore, he says, called hostages.

§ o19 Homeridai: Isokrates in Peace. The Homeridai were a clan on Chios, the one which Akousilaos in book 3 and Hellanikos in his Atlantias say was named after the poet. But Seleukos in book 2 of his On Lives says that Krates was mistaken in thinking in his Hieropoiiai that the Homeridai were descendants of the poet; for they were named after hostages (homera), since the ancient Chian women, having gone out of their minds at the Dionysia, came to fight with the men, and after giving brides and grooms to each other as hostages ('homera'), they stopped fighting, whose descendants they say were the Homeridai.

§ o20 Homoerkes (within the same enclosure): Deinarchos in Against the Counter-suit of Kallippos for'behind a single enclosure,' that is,'behind the same enclosed area.'.

§ o21 homose ienai [to come together]: Hypereides in the Against Athenogenes says “but I want to come together at this speech” instead of parabalesthai [compare, match against]. This is said after the metaphor of military forces coming together, instead of “going to the same place from opposing sides and not being turned back nor fleeing.”.

§ o22 homou: Demosthenes in the Against Aristogeiton says “There are altogether [homou] twenty thousand Athenians in all” instead of “nearly” [engys]. This is common among Attic writers. Menandros, too, says somewhere “For now she is altogether [homou] about to give birth.”.

§ o23 Onetor: Isokrates in On the Antidosis. The speeches written by Demosthenes regarding ejectment would have been directed against him. That he was one of the Athenian choros sponsors, Heliodoros, On the Tripods of Athens.

§ o24 Onomazon [naming]: Instead of phrazon [exlaining], using an expression, Demosthenes in the For Ktesiphon.

§ o25 Oxythymia (refuse): Hypereides says in Against Demades, “regarding whom much more justly would the stele be set up among the crossroads-refuse (oxythymia) than among our temples.” Some, of whom Aristarchos is one, say that the wooden things from which some people are hanged are'oxythymia,' because they used their spirit (thymos) angrily (oxeos); when they cut them down they cast them beyond the borders and burn them. Didymos adducing a word from Antikleides' Exegetika says, “refuse and castoffs are called'oxythymia;' for they carry these off to the crossroads, whenever they purify their houses.” In the commentary on Against Demades he says that the things at the crossroads belong to Hekate, where some people used to bring purificatory offerings, which are called'oxythymia.' Eupolis (says) in Demoi: “whom they should have burnt crackling at the crossroads and among the oxythymia as an offering for the city.” The word also appears in Pytheas, in Against Adeimantes.

§ o26 Opisthodomos: Demosthenes in On Organization. “Recently, of course, some people broke into the opisthodomos.” The room at the back of the temple of Athena is so called, in which they used to put away the money.

§ o27 Orgas: Demosthenes in On Syntaxis. The bushy and hilly and uncultivated places are called an'orgas,' whence also the Megarian orgas is so named, since it is such a place, concerning which the Athenians warred against the Megarians.

§ o28 Orgeonas: There is a speech of Isaios Against Orgeones, and those who gather in honor of gods and heroes are orgeones. For to sacrifice and perform the customary things is to perform ritual (orgiazein), either from raising (oregein) one's hands, or from secret rites (orgia), or on account of the fact that one performs the rituals in meadows (orgades) and groves. The poets, however, used to apply the word simply to the priests, as Antimachos (does) somewhere, and Aischylos (does) in Mysoi. Perhaps later it was custom that some people coming together in honor of the dead and orgeones were named alike, as it is possible to understand from Theophrastos' will.

§ o29 Orgeon: for'of cult association members,' Lysias in On the Estate of Theopompos.

§ o30 Orika zeuge (mule teams): (Teams) of mules, that is of half- asses; Aischines in On the Embassy. For that they used to call half- asses'mules' also Homer and Aristophanes, in the Frogs, shows.

§ o31 Orignethenai (to stretch oneself after): For'to desire;' Antiphon in On Truth book one.

§ o32 Horkane (enclosure): Lykourgos in the second speech Against Lykophron. Perhaps the fence, that is, the enclosing fence and the dry-stacked wall is so called, from'herykein' (to keep back) or from its being a'herkos' (fence). Homer: “they were laying walls, as fence for the vineyard.”.

§ o33 Ornitheutes: Bird-catcher. Deinarchos in Against Proxenos, Plato or Kantharos, in Symmachia (Alliance). And there is also in new comedy a play of Nikostratos, Ornitheutes.

§ o34 Horos (boundary): So the Attic authors used to call documents that were set upon houses and land that lay under (a debt), showing that they lay under (a debt) to a lender: Demosthenes in Against Spoudias and Menander in Parakatatheke.

§ o35 Oron: A farm implement, as Isaios indicates in the Against Diokles. It may well be that in Aischylos' Cercyon and in Menandros' Second Heiress, “oron” indicates a wooden thing with which one presses grapes when they have been trodden.

§ o36 Orrodein (to dread): For'to fear:' Andokides in On the Amnesty. The word appears often in them. Fear (deos) is dread (orrodia): Demosthenes in public preludes.

§ o37 Orygma (ditch): In a special sense, so used to be called the place in which evildoers used to be punished: Lykourgos, Against Aristogeiton.

§ o38 Hosion (sacred/profane): Hypereides in Against Aristogeiton says, “and the money, both sacred and profane,” which Isokrates also (says) in Areopagitikos, “to both sacred and profane.” That'the profane' (ta hosia) are'public things' Demosthenes shows in Against Timokrates clearly instructs concerning them: “since they have carried off, on the one hand, the sacred things, namely the tithes of the goddess and the one-fiftieths of the other gods,” and a bit later, “since they have stolen, on the other hand, the public things, which were ours.” And Didymos says, “They used to use the word'hosion' in two ways: both'sacred' and'private.'”.

§ o39 Oschophoroi (carriers of vine branches): Hypereides in Against Demeas, if it is genuine. Concerning the oschophoroi others have spoken, including Philochoros in the second book. But Istros in the thirteenth book, talking about Theseus, writes thus, that Athens / Theseus (?) deemed fit to select two so-called oschophoroi from those who were distinguished in birth and wealth. The osche is a branch with grape clusters hung upon it. Some call this an'oreschas.'.

§ o40 That there is a law that one be choregos for boys when one is over forty years Aischines says in Against Timarchos, as does Aristotle in the Constitution of the Athenians.

§ o41 That over drinks Satyros begged from Philip the release of certain guest-friends of his, who were digging in Philip's vineyard, as prisoners and bound, Aischines says in On the Embassy; but Demosthenes says in Against Aeschines that he begged for the release of Apollophanes' daughters, and he rather seems to speak the truth. For also Aristotle, in one of the letters to Philip, says that he released the daughters of Apollophanes to Satyros the actor.

§ o42 That those convicted of involuntary homicide used to have authority over administration of their own affairs Demosthenes indicates in Against Aristokrates, and Theophrastos makes clear in the thirteenth book of the Laws.

§ o43 That adopted sons did not use to have authority to return to their paternal home, unless they should leave legitimate sons in the home of him who had adopted them, Antiphon in the guardianship case Against Kallistratos and Solon in the twenty-first (sc. axon) of the Laws (show).

§ o44 That the monies proclaimed for some used to be put on altars Isaios has said in Against Eukleides the Socratic, if the speech is genuine.

§ o45 That lawsuits against slaves are held before the tribe of the owner Isaios shows in the defense of the suit for apostasiou (departure from a manumittor) Against Apollodoros.

§ o46 That it was not permitted for a child and a woman to enter a contract exceeding a medimnos of barley Isaios says in On the Estate of Aristarchos.

§ o47 That women who were disorderly on the roads used to be fined a thousand (drachmas) Hypereides in Against Aristagora 2 has said. And Kroboulos the comic poet says that the law that was in effect regarding these was Philippides'.

§ o48 He is not moored at the same as the many: Demosthenes in For Ktesiphon. It is a proverb, said elliptically. One must understand in addition, therefore,'anchor.'.

§ o49 Ousias dike (private action for property): Those bringing suit concerning lands or houses against those who possessed them used to bring the second action for property. The first was for rent for houses and produce for lands, and a third in addition to these was for ejectment. And it used to be possible for those who lost to possess their property even if they should be defeated in the action for produce or for rent and if they should be defeated in the second action for property. But if they should also be convicted of ejectment it was no longer possible to possess, but it was necessary to relinquish thenceforth their possessions to those who had brought suit against them. These things appear also in other orators but have been said most precisely by Isaios in Against Timonides concerning land and Against Dorotheos for ejectment. Theophrastos too has discussed the action in book eighteen of On Laws.

§ o50 Ophrynion: Demosthenes in Against Apatourios. It is a city in the Troad as Androtion shows in book three of Atthis.

§ o51 Ocheion (stud horse ): For'carriage:' Deinarchos in the defense Against Antiphanes concerning the horse, but the same author in the same speech (uses it) for'appointed for breeding.' For he says, “They are buying from me the stud horse.” But Lykourgos in On Administration speaks of neighbors of the ocheion, and perhaps applied it to a place in which breeding of stock takes place or carriages are let.

§ p1 Pagasai: Demosthenes in the Philippics. Pagasai is a port of Pherai, as Theopompos shows in the fifth book of the Philippika.

§ p2 Paianeis kai Paionidai (demesmen of Paiania and Paionidai ): Aischines in Against Ktesiphon: “when he brought public suit before the Areopagos against Demomeles of the deme Paiania, his cousin.” Didymos says that it must be written' Paiania,' without the epsilon. There are twin demes of Paianieis in the tribe Pandionis, which Diodoros says are called Kathyperthen (Upper) Paiania and Upenerthen (Lower) Paiania. And he says that the demesman of each of the demes alike is called a Paianeus. But these differ from Paionidai, as Istros indicates in Ataktos. The orators also mention these, for example, Deinarchos in Against Stephanos concerning the water-pipe. This is a deme of the tribe Leontis, as the same Diodoros shows.

§ p3 Palinairetos (elected again): Deinarchos in the endeixis Against Polyeuktos upon his being expelled by (voting on) leaves. Perhaps the orator calls Polyeuktos'elected again' since, though he maliciously prosecuted some men, he then, taking bribes, started assisting the same men, as is shown in the very speech; or because having been convicted of malicious prosecution he was fined and owing to this barred from speaking before he paid the fine that he owed, but then, having paid the fine, started speaking again, since also this is shown in the speech. For that they used to call such people'elected again' and also those who were voted out of office and elected again, Eupolis shows in Baptai, as does Archippos in the Fish, saying, “electing overseers of affairs, / to disapprove and then approve again. / Thus, if we do this, there is a risk that we do not notice / that they are being altogether elected again.” Pindar in Dithyrambs (says this) applying to buildings that have been torn down and rebuilt.

§ p4 Palinskion (shaded over): Isaios in Against the Orgeones: “that the land not become shaded over,” for'thickly shaded.' And Archilochos in trimeters: “They leaned against a wall, in the shade” for'in darkness,' and Sophokles in Inachos: “with a darkening winter/storm” for'gloomy.'.

§ p5 Palimbolon [throwback]: Aischines in the On the Embassy. Someone who has been exchanged many times in commerce is called “resold palimbolos”, as is clear from Deinarchos' Against Polyeuktos and Menander's Sikyonian.

§ p6 Palleneus: Hypereides in the defense For Chairephilos. Pallene is a deme of the tribe Antiochis. The adverb of place, Deinarchos, in Against Stephanos, says is'Pallenethen,' and the demesman is a Palleneus. That there is also a Pallene in Thrace is well known.

§ p7 Palamnaios (murderers): Hypereides in Against Demades. Those who with their own hand dispatched people, by force/hand (palame), they used to call'palamnaioi,' as also Autokleides indicates in Exegetikon.

§ p8 Pambotades: Demosthenes in Against Nikostratos. Pambotadai is a deme of the tribe Erechtheis.

§ p9 Pandaisia: Isaios in Against Medon. The word appears often also in old comedy, and to have everything in abundance and lack nothing at the banquet (dais) is'pandaisia.' For the interpretation of Didymos is over-elaborate.

§ p10 Pandemos Aphrodite: Hypereides in Against Patrokles, if it is genuine. Apollodoros in On Gods says that the goddess who was established around the old agora was called' Pandemos' at Athens, owing to the fact that in the past the entire people gathered there in assemblies, which they used to call'agorai.' Nikandros in book six of Kolophoniaka says that Solon, having purchased some attractive slaves, set them up in a house, on account of the young men, and that from the money that came in he established a sanctuary of Aphrodite Pandemos. What is'pandemos' is'common to all.'.

§ p11 Pandia: A festival celebrated at Athens after the Dionysia.

§ p12 Pandosia: Demosthenes in the Philippics. Concerning the capture of the cities in Kassiopia, of which Pandosia is also one, Theopompos in book 3 has given an account.

§ p13 Pandionis: Demosthenes, Against Meidias. It is one of the 10 tribes among Athenians, called after Pandion son of Erichthonios, as many others say, including Hypereides, in Against Phormisios.

§ p14 Panathenaia: Demosthenes in the Philippics. Two Panathenaias used to be celebrated by the city of Athens: one every year, the other every penteteris (four-year cycle), which they also used to call the Great ( Panathenaia ). Isokrates in Panathenaikos says, “But a short time before the Great Panathenaia.” Erichthonios son of Hephaistos was the first to celebrate the festival, according as Hellanikos and Androtion say, each in the first book of Atthis. Before this time, it used to be called the Athenaia, as Istros has shown in book 3 of the Attika.

§ p15 Panaktos: Demosthenes, Against Konon. It is a city between Attica and Boiotia, as also Euripides mentions in Aigeus. Thucydides, then, calls the place by the neuter in book 5 and elsewhere, but Menander (calls it) by the masculine in Psophodees.

§ p16 Paragraphe (marginal note): is applied not only to the common and known (use) among the orators, but in a special sense Isokrates, in On the Antidosis, says, “Read, starting from the marginal note,” that is, from the stroke that even up to now we call a'paragraphos.' And what's meant is'from where I wrote in the margin.' This would be'from where I cited/noted.' But Hypereides in Against Demosthenes says, “not so long as a paragraphe” for'not so long as a set and bracketed time,' that is'circumscribed.'.

§ p17 Paraggelia (canvassing): Demosthenes in Against Aischines: “how much zeal and canvassing there has been concerning this here trial.” Aischines in a way used the same meaning in Against Ktesiphon: “You see, men of Athens, how much preparation and marshalling has taken place, and the entreaties in the agora that some have employed.” Deinarchos in the apophasis Against Polyeuktos: “and the private canvassing that has taken place, and the entreaties.”.

§ p18 Paraklesis (exhortation): For'encouragement.' Isokrates in the Exhortations: “wherefore we (are going to advise), not having devised an exhortation but having written advice.” It is seldom used, however, also for'entreaty:' Lykourgos in On the Priestess, while first saying, “If the case were about a private matter, I would be entreating you to listen to me with good will,” after a bit he says, “But now I think that you yourselves will do this even without my exhortation.”.

§ p19 Paralos: Demosthenes in the Philippics. One of the triremes sent by Athenians for public matters, taking its name from a hero, Paralos. Those who were on board it used to be called Paraloi, who owing to this service used to receive four obols and remained the greater part of the year at home; and certain other things belonged to them from the city, as Hypereides says in Against Archestratides. Also Phylarchos, in book 21, has mentioned the hero Paralos.

§ p20 Parabyston [Stuffed in]: One of the Athenian law courts, in which there were eleven judges. Antiphon in the Against Nikokles on boundaries. It is mentioned by several of the comedians, including Timokles in the Orestautokleides. And a couch in the the marriage chamber is also called a “parabystos”, as Hypereides mentioned in the Against Patrokles. And it seems these terms are based on the metaphor of things stuffed into a wagonload, i.e filling it up.

§ p21 Parapeptokos (having fallen before): for'having cringed before,' Demosthenes in Against Stephanos.

§ p22 Parakatabole kai parakataballein (court-deposit and to make a court-deposit): Those who dispute certain funds confiscated to the city and those who go to law against private individuals concerning estates or heiresses (epikleroi) used to deposit some money. And they had to forfeit this if they should lose the suit. Thus in disputes against the treasury it is clear that the fifth part of the disputed sum used to be deposited. Concerning the public funds, then, there is discussion in many places in Lysias, for example, in Against Alcibiades concerning a house, and in Against Asopodoros concerning a house; and concerning inheritance matters other orators in turn have spoken, including Hypereides in the second speech concerning the estate of Hippeus. Demosthenes, however, in the counter-suit Against Pantainetos concerning a private suit, says, “and next he summoned me again to the suit, as soon as he recovered the court-deposits.”.

§ p23 Parabaloito: for'he would(?) escort,' Aischines in Against Ktesiphon.

§ p24 Paredros (assistant): Lykourgos in On the Priestess. The word appears often among the orators and in old comedy. Aristotle in the Constitution of the Athenians, says, “both the archon and the polemarch take paredroi, two each, whomever each wishes. And these men are approved in the lawcourt before they serve as paredroi, and they submit to scrutiny when they have served as paredroi.

§ p25 pareiai snakes: Demosthenes, For Ktesiphon. Some snakes are called pareiai on account of being very big about the pareias [cheek], as Kratinos indicates in the Trophonios. Hypereides in the Against Demades writes this exact thing “the orators are like snakes, for though all snakes are hated, among snakes the vipers harm humans, while the pareiai devour the vipers.”.

§ p26 Parresias (frankness/freedom of speech): For slander and abuse: Isokrates in Bousiris [and On the Yoke].

§ p27 Parakrouetai (strikes aside/misleads): For'he deceives.' Appears often in the other Attic authors and in Demosthenes in the Philippics. The word is borrowed from when those who weigh or measure something strike the measures and shake them in order to gain an advantage, as also Sophokles (says) somewhere: “that you neither strike not put over the rim.”.

§ p28 Paraskenia: Demosthenes in Against Meidias. As also Theophrastos indicates in book 20 of the Laws, the place beside the stage that was appointed for props for the play appears to have been called the'paraskenia.' But Didymos says that the entrances from each side of the orchestra were so called.

§ p29 Parasemos rhetor (counterfeit orator): Demosthenes in For Ktesiphon. It is said by way of metaphor from the coins that they call'counterfeit' either because they are gouged by the money changers with some mark that indicates their worthlessness, or since they have been counterfeited or debased. For that'to parasemon' is said applying to coins the orator has shown in Against Timokrates.

§ p30 Parastasis: Isaios in On the Estate of Pyrrhos. The word appears in many Attic authors, and is a drachma paid by those who bring public suits: Menander in Misogynes: “And he drags a two-leaved tablet there and parastasis of one drachma.” Aristotle in the Constitution of the Athenians, speaking about the thesmothetai says this: “to them go public actions for which a parastasis is paid: for being an alien (xenias), and for bribery by an alien (doroxenias), if someone escapes a conviction of being an alien by having given bribes, and for false entry (of someone) as a debtor (pseudeggraphes) and for falsely claiming to have witnessed a summons (pseudokleteias) and for wrongfully retaining a debtor who has paid (bouleuseis) and for having had debts cancelled without paying (agraphiou) and for seduction (moicheia). Demetrios of Phaleron in On Lawmaking says that the arbitrators take one drachma from the initial written complaint, which they used to call'parastasis' and another at each oath to delay.

§ p31 Paraphryktorein (to make secret signals): Deinarchos in the endeixis Against Deinias. Using signal fires contrary to what is appropriate, that is, to the advantage of the enemies, and to the injury of friendlies, they used to call thus, as the orator himself explained it in the speech.

§ p32 Pareggyesen kai pareggyethentos (he entrusted and having been entrusted): Isaios, in the defense Against Diophanes concerning guardianship, says, “part (he paid?) being present, and part he entrusted them to receive from others,” for'he granted, having authorized each, the one to receive and the other to give.' And again he says, “since I paid off some myself, namely two talents and thirty minas, and the farmer had been entrusted (to pay off) the rest,” for'having undertaken' (to pay the rest).

§ p33 Parelthein (to pass): For'to win,' Demosthenes, For Ktesiphon.

§ p34 Parousia: for'surplus' or'property that is the cause of wealth.' Demosthenes in On Syntaxis and Deinarchos in Concerning the Ship. Also Krates in Theria: “Having an easy life and a plenty of money.”.

§ p35 Parrasios: Isokrates in On the Antidosis. That Parrasios is a painter is clear to everyone. Iobas in book eight of On Painters covers in detail matters concerning the man, and says that he is the son and student of Euenor, and that he is Ephesian by birth.

§ p36 Pasinos: Isokrates, in Aiginetikos. A proper name.

§ p37 Pasion: proper name, a banker.

§ p38 Pataikion: proper name, a thief and burglar.

§ p39 Pediaka (plains): Lysias in Against Philip concerning guardianship, if the speech is genuine. It is a part of Attika, which used to be called'Pedion' after its characteristics. It also used to have pasturage for flocks and, hence, so it seems, it used to be called'Pediaka.' The word appears also in other orators.

§ p40 Pedaritos: Isokrates in Archidamos. This man is one the those sent out from Lakedaimon, a harmost, one of the noble men (kaloi), as Theopompos says in book 2 of the Hellenika.

§ p41 Pezetairoi (infantry companions): Demosthenes in the Philippics. Anaximenes in book one of the Philippika, speaking about Alexander, says: “next, after getting the most esteemed men accustomed to horsemanship he called them companions (hetairoi), but dividing the majority and the infantry (pezoi) into units and companies of ten and the other offices, he named them pezetairoi (infantry companions), so that each, because they shared in the royal companionship, might persist in being most zealous.”.

§ p42 Pelanos: Lykourgos in On the Priestess. The word is frequent among many of the ancients. Apollonios the Acharnian in On the Festivals writes thus: “And likewise also the so-called pelanos. Certain cakes are said to be made for the gods out of grain removed from the threshing-floor.” Sannyrion says in Laughter: “pelanos… which you mortals reverently call barley groats.” Didymos says it is properly the cake made of fine flour, out of which cakes are made, either after its having been widened out, or because it is white. Homer: “when indeed snow covered the fields.” Or because it is shining, that is white. Euripides however in Orestes says in a special sense: “wipe the foaming pelanos from your wretched mouth” which shows that it is the foam on the mouth.

§ p43 Pentakosiomedimnon (possessing land that generates 500 medimnoi): Lysias in On the Daughter of Onomakles. That Solon made four classes of all Athenians, to which belonged also the pentakosiomedimnoi, Aristotle has shown in th Constitution of the Athenians.

§ p44 Peparethos: Demosthenes in For Ktesiphon says, “and the sack of Peparethos.” It is an island not far from Euboia.

§ p45 Peison: Lysias in Against Eratosthenes. One of the thirty tyrants at Athens.

§ p46 Penestai: Demosthenes in Against Aristokrates. Among Thessalians, they are called Penestai who among Lakedaimonians are called Helots. Xenophon at any rate in book 3 of the Hellenika says, pertaining to someone, “he armed the penestai against their masters.” Staphylos has discussed them further in the third book of On the Thessalians. He says that they are called not only Penestai, but also Thessaliktai.

§ p47 Pentekontarchos: The pentekonter's commander, as Demosthenes shows in On the Extended Trierarchy. It is clear that the ship rowed by 50 (men) used to be called a pentekonter.

§ p48 Pentekoste kai pentekosteuesthai kai pentekostologoi (fiftieth and to collect the fiftieth and collectors of the fiftieth):'Fiftieth' is a tax and those who collect the tax are'collectors of the fiftieth,' and to collect the fifthieth is'pentekosteuesthai.' It is possible to find these in Against Meidias and in the speech against the counter suit of Lakritos by Demosthenes and in Hypereides' On the Gifts of Euboulos.

§ p49 Peplos: Isaios in On the Speeches Made in Macedonia: about the peplos that is brought up to Athena at the Great Panathenaia there is mention not only in the orators, but also in the comic poets.

§ p50 Pergasethen: Isaios in Against Thoutimos. Pergase is a deme of the tribe Erechtheis. Moreover, they say that the demesman is called two ways, a'Pergaseus' and'Pergasethen' (from Pergase ).

§ p51 Periander: Proper name.

§ p52 Peri tes en Delphois skias (concerning the shadow in Delphi ): Demosthenes in the Philippics. Didymos says that proverb about an ass's shadow was adapted by the orator, when he speaks about the shadow in Delphi, and that it is said applying to those who fight about things that are worth nothing.

§ p53 Perithoidai: Demosthenes in Against Polykles. It is a deme of the tribe Oineis.