Hellenic Migrations and Katadesmos: The language of Katadesmos
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Hellenic Migrations and Katadesmos:
A Paradigm of Macedonian Speech
Marcus Alexander Templar
THE LANGUAGE OF KATADESMOS[83]
GENERAL
Katadesmoi (sing. katadesmos) or defixios are binding spells cast by an individual in order to incapacitate the opposition, yet written as if a virtuous prayer. The earliest katadesmoi we have is from Sicily dated to the first half of the sixth century and the fifth century BC in Attica.[84]
“Most often, the spell was inscribed on a lead strip or sheet that was then folded and tied or pierced with a nail and buried in or near a recent grave.”[85] Although it is believed that early katadesmoi used in earlier times were engraved on pieces of metal, in time it became a preferable practice to use a durable material such as lead so that they would last indefinitely and along with them the wish. The referred to text was found rolled up in a tomb by the right hand of a deceased in the cemetery of the Agora, it is the only document we have written by a simple person in the language of simple people.
Before the adoption of the Ionic alphabet, Macedonia was using the Corinthian alphabet due to its proximity to Potidaea in the Peninsula of Cassandra, a Corinthian colony founded in around 600 BC. The scroll’s alphabet is clearly Ionic, which applies to all Northwest dialects at the end of the fifth and beginning of the fourth centuries, but for Macedonia the adoption of the Ionic alphabet took place earlier. Coins minted in Macedonia indicate the use of Ionic alphabet during the time of King Alexander I (495 – 450 BC) attesting that Macedonia had already adopted the Ionic alphabet during the early years of the first half of the fifth century BC, approximately 75 years before Athens.[1] Athens adopted the same under the archonship of Euclides in 403/2 BC.
Scholars have already explained the grammatical and syntactical aspects of the scroll offering their valuable opinion. I will only touch on the points that in my view need more analysis and on one occasion, I hope to offer my contribution to the scroll’s text.
Katadesmos facsimile[86]
1. [ΘΕΤΙ]ΜΑΣ ΚΑΙ ΔΙΟΝΥΣΟΦΩΝΤΟΣ ΤΟ ΤΕΛΟΣ ΚΑΙ ΤΟΝ ΓΑΜΟΝ ΚΑΤΑΓΡΑΦΩ ΚΑΙ ΤΑΝ ΑΛΛΑΝ ΠΑΣΑΝ ΓΥ
2. [ΝΑΙΚ]ΩΝ ΚΑΙ ΧΗΡΑΝ ΚΑΙ ΠΑΡΘΕΝΩΝ ΜΑΛΙΣΤΑ ΔΕ ΘΕΤΙΜΑΣ ΚΑΙ ΠΑΡΚΑΤΤΙΘΕΜΑΙ ΜΑΚΡΩΝΙ ΚΑΙ
3. [ΤΟΙΣ] ΔΑΙΜΟΣΙ ΚΑΙ ΟΠΟΚΑ ΕΓΩ ΤΑΥΤΑ ΔΙΕΛΕΞΑΙΜΙ ΚΑΙ ΑΝΑΓΝΟΙΗΝ ΠΑΛLΙΝ ΑΝΟΡΟΞΑΣΑ
4. [ΤΟΚΑ] ΓΑΜΑΙ ΔΙΟΝΥΣΟΦΩΝΤΑ ΠΡΟΤΕΡΟΝ ΔΕ ΜΗ, ΜΗ ΓΑΡ ΛΑΒΟΙ ΑΛΛΑΝ ΓΥΝΑΙΚΑ ΑΛΛ Η ΕΜΕ
5. [ΕΜΕ Δ]Ε ΣΥΝΚΑΤΑΓΗΡΑΣΑΙ ΔΙΟΝΥΣΟΦΩΝΤΙ ΚΑΙ ΜΗΔΕΜΙΑΝ ΑΛΛΑΝ ΙΚΕΤΙΣ ΥΜΩΝ ΓΙΝΟ
6. [ΜΑΙ· …]ΑΝ ΟIΚΤΙΡΕΤΕ ΔΑΙΜΟΝΕΣ ΦΙΛ[Ο]Ι, ΔΑΓΙΝΑ ΓΑΡ ΙΜΕ ΦΙΛΩΝ ΠΑΝΤΩΝ ΚΑΙ ΕΡΗΜΑ· ΑΛΛΑ
7. [....]Α ΦΥΛΑΣΣΕΤΕ ΕΜΙΝ Ο[Π]ΩΣ ΜΗ ΓΙΝΕΤΑΙ ΤΑ[Υ]ΤΑ ΚΑΙ ΚΑΚΑ ΚΑΚΩΣ ΘΕΤΙΜΑ ΑΠΟΛΗΤΑΙ
8. [....]ΑΛ< _ _ _ _> .ΥΝ Μ_ _ΕΣ ΠΛΗΝ ΕΜΟΣ ΕΜΕ ΔΕ [Ε]Υ[Δ]ΑΙΜΟΝΑ ΚΑΙ ΜΑΚΑΡΙΑΝ ΓΕΝΕΣΤΑΙ
9. [-]ΤΟ[.].[-].[..]..Ε.Ε.Ω[?]Α.[.]Ε..ΜΕΓΕ [-]
Grammatical and Syntactical Characteristics of Katadesmos:
-ᾱ for -η. One of the persistent characteristics of all dialects except Attic-Ionic is that the original ᾱ remains unchanged. Glosses such as Θετίμα, ταπινά, ἒρημα, κακά demonstrate the rule. The text maintains the ᾱ (long a), something that Ionic and Attic had long lost. The original vowel was ᾱ in all dialects, but in Ionic/Attic it developed to the sound of ē represented by η. No other dialect followed the example of Ionic/Attic. However, as the Ionic and Attic dialects developed away from each other, Attic partially turned its pronunciation around changing its η (long ē) to ᾱ only after ρ, ι, and ε as in χῶρα, οἰκία, and γενεά. Ionic did not change its pronunciation at all. Thus although the presence of ᾱ is noticed, this ᾱ now is not the original ᾱ.
The nouns and adjectives falling into the above category, in general, form their genitive plural in α as in τᾶν, ἄλλαν, πασᾶν, χηρᾶν, instead of τῶν, ἄλλων, πασῶν, χηρῶν. Some scholars expressed the opinion that glosses such as γυναικῶν, παρθένων should be γυναικᾶν, παρθέναν indicating Attic influence. Such opinion would be correct if the gloss γυνά were of the 1st declension, but it is not. Although the gloss γυνά in its nominative singular form follows the 1st declension,[88] the rest of the noun follows the 3rd declension and because of it, the rule does not apply.[89] The gloss παρθένων belongs to the second declension with nominative παρθένος and thus it does not fall under the rule. The rule α for η does not always apply.[90] In the case of original η which represented the ē the η remains unchanged. Thus the Attic/Ionic gloss μήτηρ remained μᾱτηρ in the other dialects.[91]
-υ for ο is mostly a characteristic of Arcado-Cyprian, but we also have several examples of Lesbian especially before μ as in ὐμοίως for ὁμοίως, ὐμολογία for ὁμολογία. We also see the same in Chalcidian as in ὐπύ for ὑπό. ἀνορόξασα corresponding to the Attic ἀνορύξασα. It is feminine participle singular nominative. The verb in Northwest is athematic ἀνόρνυμι while in Attic is ἀνορύττω and in Ionic ἀνορύσσω. Lesbian, Arcado-Cyprian, Chalcidian, and Pamphylian dialects bear such tendencies.[92]
-ε + ο = ε or ο. Θετίμα is the Northwest Greek version of the Attic Θεoτίμη. The form reveals an apocope or hyphaeresis οf the ο sound in order to avoid hiatus. The loss of the o from θεο- is common in Doric glosses that compounded with the gloss θεός, especially in Megarian.[93] The rule that governs such hyphaeresis is the following: Θε- appears before a single consonant as in Θετίμα; Θο- appears before two consonants as Θοκρίνης.
-ε for ι, as in διελέξαιμι is the Northwest form for the Attic διελίξαιμι
Assimilation γν = ν. Most dialects prefer ΓΙΝΟΜΑΙ instead of ΓΙΓΝΟΜΑΙ which appears solely in Attic. In Thessalian and Boeotian it is ΓΙΝΥΜΑΙ.[94]
Psilosis: Although there are four glosses in this text that would take spiritus asper in Attic, i.e. ΟΠΟΚΑ, ΙΚΕΤΙΣ, ΥΜΩΝ, ΟΠΩΣ, the text lacks prevocalic Ϝ, , H, or [i.e. ϜΟΠΟΚΑ, ϜΟΠΩΣ, ϜΙΚAΤΙΣ, ϜΥΜΩN] pointing to spiritus lenis or psilosis.[95]
Dialectal interchange West Greek α = East Greek ε. The gloss ΙΚΕΤΙΣ instead of ΙΚAΤΙΣ (ε from α) falls in the dialectal interchange of West Greek α (Northwest Greek, Doric) = East Greek ε (Attic –Ionic, Aeolic and Arcado-Cyprian) and although one could rush to explain it as Attic influence, we must be careful because besides the obvious Northwest text we have seen Aeolic influence as well. In my opinion ΙΚΕΤΙΣ is Aeolic.[96] This view is reinforced by other inscriptions found in Macedonia along with the famous exchange found in Strattis’ Macedonians:
Athenian: Σφύραινα δ’ ἐστί τίς;
Macedonian: Κέστραν μέν ὒμμες Ὠττικοί κικλήσκετε
The above conversation is about a type of fish. The Athenian is asking what is sphyraina? The Macedonian responded, “it is what you Atticans call kestra.” Kestra or sphyraina is the needle-fish, which in Modern Greek is zargada (scientifically Belone belone). The word ὒμμες is Aeolic appearing in Sappho (Lesbian or pure Aeolic dialect) while its Doric equivalent is ὒμες, ἁμές and the Attic ὑμεῖς. The double nasal μμ bears the characteristics of Lesbian and Thessalian dialects.[97] In addition, literary evidence indicates that all dialects with the exception of the Ionic/Attic used the ending –μες.[98] The verb κικλήσκετε is present of κικλήσκω with the syllable κι being present tense reduplication. It is Aeolic in origin, and it appears in Homer’s Iliad X, 11;[99] XV 403.[100] The word Ὠττικοί is nothing more than a crasis or contraction of οἱ + Ἀττικοί (οι + α =ω).
Optative in conditional form clauses survives in several dialects. In general, use of optative in lieu of subjunctive is an attribute of Northwest Greek. Aorists in optative and imperative moods serve as a “pleading tense.”
καταγράφω is a Doric form for the Attic ἀναγράφω meaning ‘I engrave,’ ‘I incise.’
παρκαττίθεμαι (= Attic παρακατατίθεμαι) apocope of prepositions is common in Doric, and even more so in Aeolic dialects.
Δαίμ-οσι has a termination different from Lesbian, Thessalian, Boeotian, Delphian, Elean, East Locrian which is δαιμόν-εσσι. Elsewhere in Northwest dialect and in inscriptions from Corinth, the colonies of Epidamnus, and Syracuse the termination is δαιμόν-οις. The Heracleian dialect prefers δαιμόν-ασσι. However, Smyth maintains that the termination –εσσι is not Aeolo-Doric because with the exception in the Homeric (Chian) dialect it occurs only in Thessalian and Boeotian. The Peloponnesian Doric has no such termination and in the Helladic peninsula it appears only as far west as Phocis. If such termination were either Aeolic or Doric, it would appear beyond the aforementioned borders.[101] Thus, the above termination is not necessarily
Attic nor has Attic influence, but it is a bona fide termination of certain Northwest Greek dialects, one of which is Macedonian.
Ὀπόκα: The termination –κα of conjunctions of time is one of the characteristics not only of the Northwest Greek group of dialects, but all West Greek. Thessalian and Boeotian being mixed dialects of Aeolic and Doric, but representing the East Greek Division along with Attic – Ionic, Lesbian Aeolic, and Arcado-Cyprian or Achaean seem to compromise between –κα of the Northwest and –τε of the Attic-Ionic rendering –κε. In oπόκα, the termination –κα is West Greek equivalent to –τε or αν of the Attic. It is a standard characteristic of West Greek and Boeotian. Thessalian, Lesbian, and Cyprian use –κε. Other examples are ὅκα, τόκα, and πόκα. Ionic and Attic use –τε or ταν as in οπότε, ότε, οταν, etc. Occasionally we see Attic using –κα as in ἡνίκα, πηνίκα.
Γᾶμαι: The verb appears in all dialects uncontracted as γαμὲ-ω (athematic form) turning into contracted γαμῶ in Attic meaning “to marry.” For the first time one sees it in Homer’s Iliad X388, 391. It started as an irregular verb forming its first aorist as ἔγημα, although its Doric first aorist form was γᾶμεν.[102] O’Neil sees it as infinitive of the aorist stating that the -μσ- (γᾶμσαι) should normally turn to -μ- (γάμαι);[103] therefore, he concludes, it cannot be Aeolic (Thessalian) because it does not have double nasal (-μμ-).[104] There are two problems with this thought. First, the double nasal or double liquid spelling is not automatic, but it follows certain rules appearing usually before ι.[105] Second, an infinitive in this case does not make any syntactical sense. In addition, the ending of this athematic infinitive would have been in Lesbian present and occasionally aorist γαμέν. In most cases, the Lesbian aorist infinitive of athematic verbs terminates in –μεναι ι.ε. γαμέ-μεναι[106] and in Thessalian γαμέ-μεν.[107] In my view, it is first person singular, subjunctive mood serving as conditional, middle voice and that is exactly why the adverb τόκα was added. In Attic, this form would have been γῆμαι.[108]
διελέξαιμι corresponds to Attic διελίξαιμι = I unroll. The substitution of ε for ι is a characteristic of this defixio. In Aeolic, it happens before ρ. It is found twice in SEG 38-649 (1988),[109] a late fourth century BC tombstone from Pella, which reads ἐ̣σστέ for ἐ̣στί and Ίφεκράτης for Ίφικράτης. In this inscription, the Aeolic characteristics of double sibilant is apparent.
πάλειν for πάλιν. In line seven of the scroll, Voutyras’s assertion that the writer started to write πάλ{ε}ιν with an E recognizing it as an error, but failing to erase it, is logical. Confusion of long ι and the diphthong -ει is also found as early as the fourth century in Attic. The same happened in the Boeotian dialect due to possible change in pronunciation, which in the fifth century BC oscillated between ει and ι.[110]
-ἐμίν is a West Greek (Doric, Northwest Doric) form of the personal pronoun ἐγώ in dative.
-ἰμέ is the form for Attic εἰμί, Doric ἠμί, Lesbian ἔμμι, Thessalian and elsewhere ἐμμί.
In the same line (seven) we observe the gloss ΟΠΩΣ, which is very significant in determining the approximate dating of the text. ΩΣ and ΟΠΩΣ are two widespread terminal conjunctions of the early period which ended at the end of the earlier period. The development of the gloss INA by the Attic-Ionic spread to other dialects in the beginning of the middle period (after 480 BC), and we mostly find it in other than Attic-Ionic dialects in late inscriptions.[111] To some extent, Attic influence shows, in most of the Doric dialects, in the fourth century BC.[112] Because of its political dealings with Athens and Athenian colonies, Macedonia was influenced earlier than other Northwest speaking areas thus making this scroll older than we think.
(Line 7) OΠΩΣ ΜH ΓΙΝΗΤΑΙ ΤΑΥΤΑ. Here we observe that although the verb is in subjunctive and the spelling of the verb follows the Northwest Greek spelling, there is no grammatical number agreement of the verb with the subject; it is a clear example of Attic syntax. Attic dialect had influenced all Northwest dialects in various degrees. Nevertheless, the basic principle is that the syntax of the scroll in this point is not in a complete subject-verb agreement
pointing to the most significant characteristic of the Attic syntax.[113] Of course, one might advocate that the syntax is not Attic because the gloss ΤΑΥΤΑ is actually feminine singular under the -α for –η rule (above) and its meaning renders ΜΟΙΡΑ (μοῖρα) or something similar.
Line 8.
[....]ΑΛ< _ _ _ _[- - -]_ ΥΝ Μ_ _ΕΣ ΠΛΗΝ ΕΜΟΣ. I suggest
In line #8
Analyzing line eight we see
ΠΛΗΝ: ΠΛΗΝ is a preposition in its Attic form (Northwest Doric ΠΛAΝ) that usually governs genitive case, but not always. The syntax of ΠΛΗΝ oftentimes follows the syntax of the preceding expression.[114] In this case the following ΕΜΟΣ is in genitive.
ΕΜΟΣ: It is genitive case of the personal pronoun ΕΓΩ instead of ΕΜΕΟΣ or ΕΜΟΥ following the preposition ΠΛΗΝ.
M_ _ EΣ: I am suggesting the gloss ΜΗΘΕΣ or MΗΔEΣ which is nominative for ΜΗΔΕΙΣ and the subject of the main verb and which unfortunately is undecipherable. In ΜΗΘΕΣ, Θ renders Δ because the spiritus asper from the ΕΙΣ or ΕΝΣ in Boeotian converts Δ to Θ. [115]
: Before the suggested gloss MΗΔEΣ, there are three letters which I suggest they are – ZYN with the archaic letter (zayin) rendering the sound of Z (zeta). I want to explain that Z renders Δ as we have found such cases in inscriptions and lexicons, e.g. ζέ, ζέκα, ζίκαια for δέ, δέκα, δίκαια in Elean, τόζ’ for τόδε in Rhodian and Ϝισζείε for εἰδείη in Argive,[116] κορζία for καρδία in Cyprian.[117]
The matter of the –ΔYN is most interesting because it is the case of present and sometimes aorist infinitive of athematic vowel stems as well as contracted verbs which otherwise follow the athematic type ending in -ν, instead of -μεναι. The athematic inflection of a contracted verb otherwise known as the ‘Aeolic inflection’ is characteristic of the Lesbian, Thessalian, and Arcado-Cyprian.[118] One could argue that the infinitive might not fit in the sentence, but missing glosses such as the verb in the sentence make any such argument unprofitable.
Infinitive – μωδύω: The missing verb in its infitive form can be any verb that makes sense in the context terminating in –δυμι (- ζυμι) or in – δυω (–ζυω). The problem is that we do not have the preceding glosses especially the verb of the primary sentence that would help us find the most appropriate infinitive. As an example, I offer the verb μωδύω which is found in the lexicon of Hesychius meaning θάλπω, μωραίνω,.[119] In other words, the author of the katadesmos might be stating that “nobody [may take care of Dionysophon], but me.” There are other verbs that could fit the specific infinitive termination as ὀïζύω meaning I bereave, but such an option does not seem possible and the verb λιβδύω which means I excommunicate is improbable. [120]
One could suggest glosses as ξύν, κίνδυν, but somehow I doubt whether they could fill the vacuum. The gloss κίνδυν is found in Sappho as accusative case singular of κίνδυνος = danger.
Thus as the final readable sentence in a regular word order, I offer
[....]ΑΛ… ΜΗΔΕΣ (undecipherable primary verb) ΜΩΖΥΝ ΠΛΗΝ ΕΜΟΣ.
Based on the above, my translation slightly differs from previous translations:
I incise the end of marriage between Thetima and Dionysophon and of all other women, and widows and virgins, but especially Thetima. Moreover, I assign them to Makron and the demons. In addition, after digging [the scroll] up whenever I unroll and read these [words], then Dionysophon may marry me, but not before. He may not take any wife but me, and I may grow old with him but no other woman. I am your petitioner; pity me dear daemons, for I am weak and abandoned of all friends. Nevertheless, [please] protect me so these [things] do not happen. This and [also] evil Thetima should evilly perish. [lacuna- ΑΛ undecipherable - lacuna] no one may take care [Dionysophon], but me. I am humble (modest) but [I wish] I be fortunate and blessed, [undecipherable].
[83] Photo and measurements published in the book Pella and its Environs, edited by Dr. Maria Lilimpaki-Akamati and Dr. Ioannis M. Akamatis, Ministry of Culture, XVI Ephorate of Prehistoric and Classical Antiquities, XI Ephorate of Byzantine Antiquities, and Aristotle University of Thessaloniki (Thessaloniki:Rellis), 2003, 67.
[84] Evidence of inscribed binding curses from the Kerameikos of Athens dates as early as the mid-fifth century, e.g. Jordan no. 1. The site of Selinunte in western Sicily has provided even earlier defixiones, with at least four probably dating to the sixth century: M. López Jimeno, Las Tabellae Defixionis de la Sicilia Griega (Amsterdam 1991) nos. 1–4; see also Jordan nos. 94– 108 in John M. Marston, “Language of Ritual Cursing in the Binding of Prometheus,” Greek, Roman, Byzantine Studies, 47 (2007) 121-133.
[85] John M. Marston, “Language of Ritual Cursing in the Binding of Prometheus,” Greek, Roman, Byzantine Studies, 47 (2007) 121-133.
[86] Lillian H. Jeffery, B001KJ5O1A The Local Scripts of Archaic Greece: A Study of the Origin of the Greek Alphabet and Its Development from the Eighth to the Fifth Centuries BC, edited by A. W. Johnston (Oxford University Press) 1961, 364.
[87] Makedonia (Bottiaia) — Pella — ca. 380-350 BC — Hellenike Dialektologia 3 (1992/1993) 43-48 — REG 108 (1995) 190-197 — cf. SEG 49.757
[88] Cyrenean dialect – Solmsen-Fraenkel, 39; SEG IX 72, 105 §16: Fourth century BC, in Buck Greek Dialects, 309, «αἴ κα γυνά ἐγβάληι, αἰ μέγ κα διάδηλον ¦ι».
[89] Ἀχιλλεύς Τζάρτζανος, Γραμματική τῆς Ἀρχαίας Ἑλληνικῆς Γλώσσης. Αθῆναι : ΟΕΣΒ), 1960, 55.
[90] Carl D. Buck, Introduction, 19[§8], 34[§41.4], 80[§104].
[91] Carl D. Buck, Introduction, 25.
[92] Carl D. Buck, Introduction, 25.
[93] Carl D. Buck, Introduction, 149.
[94] Carl D. Buck, Greek Dialects, 74.
[95] English rough breathing; Greek: δασὺ πνεῦμα, δασεῖα.
[96] Carl D. Buck, Introduction, 24. See also vowel gradation in pages 44-46.
[97] Carl D. Buck, Introduction, 60.
[98] Carl D. Buck, “The Language Situation in and about Greece in the Second Millennium B. C.,” Classical Philology, January 1926, 21, 1, 119.
[99] κλήδην εἰς ἀγορὴν κικλήσκειν ἄνδρα ἕκαστον.
[100] “νῆσός τις Συρίη κικλήσκεται, εἴ που ἀκούεις.
[101] Herbert Weir Smyth, “The Dialects of North Greece,” The American Journal of Philology, Vol. 7, No 4. (1886), 421-445.
[102] Pindar, Paean 3.161 and Theokritos (Θεόκριτος) 8. 93.
[103] James O’Neil, “Doris Forms in Macedonian Inscriptions,” Glotta LXXXII. Vandenhoek & Ruprecht (2007), 192-210.
[104] Carl D. Buck, Introduction, 135 – 141.
[105] Carl D. Buck, Introduction, 24 [§19.2, 3], 60-64 [§73-77.1, 79]; Greek Dialects, 65-72 [§73-85].
[106] Carl D. Buck, Introduction, 113 §[155.3].
[107] Carl D. Buck, Introduction, 113 §[154.3].
[108] Liddell and Scott, Lexicon, s.v. γαμῶ
[109] Epigraphy SEG 38-649 (1988) found in Pella, Macedonia (Bottiaia) dated circa 350-300 BC or shortly earlier — Makedonika 26 (1987/1988) 55, 3. Φαλάννα was city of Perrhabia.
[110] Carl D. Buck, Introduction, 29.
[111] Carl D. Buck, Greek Dialects, 104. INA originally meant “where.”
[112] Carl D. Buck, Greek Dialects, 176
[113] Under the Attic syntax the subject is a grammatically neuter plural, the verb is required to be in third person singular. The Attic syntax is rather peculiar because it treats the subject as a group instead of as an individual. By using the gloss i.e. children it is as if one says a group (of children) plays. Taking away the gloss for the group, the sentence now changes to children plays.[1] Normally the subject ΤΑΥΤΑ require the verb in plural; yet the verb remains in singular ΓΙΝΗΤΑΙ, a perfect example of Attic syntax.
[114] Ἀχιλλεύς Τζάρτζανος, Συντακτικόν τῆς Ἀρχαίας Ἑλληνικῆς Γλώσσης. Αθῆναι : ΟΕΣΒ, 1956, 91.
[115] Carl D. Buck, Introduction, 57.
[116] Carl D. Buck, Introduction, 54.
[117] Hesychius.
[118] Carl D. Buck, Introduction, 114. Herbert Weir Smyth, “The Arcado-Cyprian Dialect,” Transactions of the American Philological Association (1869-1896). 18 (1887), 59-159, 108.
[119] Paul Kretschmer, Ernst Locker, Rückläufiges Wörterbuch der griechischen Sprache (Vandenhoeck & Ruprecht), 1977.
[120] Hesychius, s.v. λιβδύειν “to excommunicate.”
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