Ἀπολλωνίᾳ –

Apollonia was founded in 588 BC by Greek colonists from Kerkyra and Corinth. It was situated in northwestern Greece (now modern Albania). Apollo, after whom the city was named, was the god of music, archery, prophecy and the sun.

ἡλίου πρόβατα –

flocks or herds sacred to the sun are mentioned in several passages in early Greek writers, most famously in Homer’s Odyssey. There are usually about 360 of them, corresponding to one for each day of the year (ancient calendars often had fewer than 365 days in a year).

τὰς μὲν ἡμέρας … τὰς δὲ νύκτας –

by day the sheep would be seen by the sun, meaning that it is only at night that a guard is called for.

ποταμόν τινα –

probably the river Aoös.

ᾑρημένοι ἄνδρες –

the importance of the sheep, and therefore the duty of guarding them, is emphasised by the fact that men are specifically chosen for the job. The men are regarded the best in the city (δοκιμώτατοι τῶν ἀστῶν) in terms of wealth (πλούτῳ) and their birth (γένει); “by birth” probably meant they needed to show descent from the original settlers.

περὶ πολλοῦ δὴ ποιοῦνται –

“esteem very highly” – more emphasis of the importance of the sheep.

οὕτος –

“this”. Seems odd here, but the whole Euenius story is a digression in which Herodotus is telling a side story about the father (Euenius) of the prophet Deïphonus, who features in the main story about the war between Greece and Persia in 479 BC.

ἔν τε Δωδώνῃ καὶ ἐν Δελφοῖς –

Dodona in north west Greece was regarded as the oldest oracle in the Greek world, possibly dating to before 1000 BC. It was the most prestigious oracle after the one at Delphi, which was sacred to Apollo.

οἱ θεοί –

used for the priest or priestess at the oracles who were supposed to speak the words with which the gods inspired them. They were usually staunch upholders of morality. In this instance they condemn the blinding of Euenius as cruel and excessive.

Ἀδίκως … ἐστερήσατε –

note how prominent this adverb is in the oracle’s answer. It is immediately clear that the Apolloniates have offended the gods. The whole reply is unusually straightforward for an oracular response, which are notorious for being cryptic, and thus open to misinterpretation.

ἡμεῖς γὰρ ἐφωρμήσαμεν τοὺς λύκους –

sympathy might be felt for the Apolloniates as well as Euenius at this point, as they have all suffered punishment due to some mysterious divine plan.

πρότερον –

signpost word for the upcoming πρὶν clause. Can be ignored for translation purposes.

ἕληται καὶ δικαιοῖ –

“(what) he chooses and thinks fair.” δικαιοῖ is an important addition, as otherwise the Apolloniates could use threats or (more) violence to get Euenius to make a poor choice. As it is, they must use cunning and deception to minimise the rate of compensation.

δόσιν τοιαύτην –

the audience is kept in suspense as, although we are told the gift will make Euenius seem blessed, we are given no specifics.

ἀπόρρητα –

“hidden” (lit. “unspoken”). This word sets the tone for most of the rest of the passage. The Apolloniates have a real problem – their welfare is at the mercy of someone who has suffered terribly at their hands. They decide to embark on a deceitful course of action in order to protect their interests as much as possible, while still fulfilling the instructions of the oracle.

ἀστοῖς τισι –

we are given no more information about these agents. Their identity, like their mission, is shrouded in secrecy.

λόγους ἄλλους ἐποιοῦντο –

“they made other conversation”. There is a sense of realism in Herodotus’ account. The townsfolk are careful not to arouse Euenius’ suspicion.

κατέβαινον συλλυπούμενοι –

“they went on to sympathise.” The verb κατέβαινον implies that they at length approached the subject which they really wanted to discuss. The prefix κατά expresses a metaphorical descent to the point aimed at (compare with the English expression “get down to business”).

ταύτῃ ὑπαγαγόντες –

ταύτῃ is adverbial (understand ὁδῷ). The prefix ὑπό compounded with a verb very often, as in this case, implies secrecy or deception.

ἂν ἕλοιτο, εἰ ἐθέλοιεν –

both verbs are in the optative, which is used for remote conditions in the future (“what would you choose if the Apolloniates were willing?”). The townsfolk pose their question as purely hypothetical. It is little wonder that Euenius feels cheated afterwards.

εἰ δοθεῖεν … ἂν ἀποχρῴη –

more realism as Euenius keeps adding things, much like someone who has not had time to think things through: “some fields … very fine … the finest in Apollonia … and a house … on top of these … which I know to be very fine … the finest in the city …”

τῶν ποιηθέντων –

a euphemism for the blinding of Euenius. If they actually used such words, the townsfolk were playing down what happened to him.

“Εὐήνιε … τὰ γενόμενα.” –

the change to direct speech after the long sequence of reported speech startles the audience in much the same way as Euenius must have been taken aback when the agents’ voices changed from sympathetic to double-crossing.

ὡς ἐξαπατηθείς –

“feeling that he had been cheated.”

ἃ εἵλετο –

the oracle also said that Euenius had to think the offer was fair when he made his choice. That is not repeated here, but we should assume that the conditions laid down by the oracle were met.

ἔμφυτον μαντικὴν –

“a naturally-inspired power of prophecy,” as opposed to the same power acquired by education in the technicalities of signs and omens.

Πακτύης –

Pactyes was a Lydian who had tried to organise a revolt against the Persian king, Cyrus, after the latter had conquered Lydia. Cyrus sent an army against him, and he was forced to flee.

δείσας τοὺς Πέρσας –

because he had organised the failed revolt.

ᾤχετο φεύγων –

“went and fled.”

Κύμην –

Cyme was on the west coast of Asia Minor and would eventually fall to the Persians.

ὁ δὲ Μαζάρης –

Mazares was a Median general who defected to the Persians after Media fell to Cyrus. He is acting here as an agent of the Persian king.

ἔγνωσαν –

“decided,” not a meaning of γιγνώσκω used for GCSE Greek Language.

θεὸν τὸν ἐν Βραγχίδαις –

The god was Apollo; and impressive ruins still remain at Branchidae of the temple mentioned here.

Ἴωνές…καὶ Αἰολεῖς –

the Ionians and the Aeolians were the main ethnic Greek peoples who lived on the Aegean coast of Asia Minor. The importance of the oracle is stressed by the fact both of these large groups visited it, all of them (πάντες), and by its age (ἐκ παλαιοῦ).

ὁρμωμένου δὲ τοῦ πλήθους –

“although the majority were eager,” the participle can be translated with “although” even without καίπερ.

ἔσχε μὴ ποιῆσαι –

“withheld (the Cymaeans) from doing (this).” Verbs expressing prevention, or denial, doubt, refusal, etc. are usually followed by the negative μή which must not be translated in English.

ἀπιστῶν τε … δοκῶν… –

Aristodicus is very sceptical. Not only does he not trust the oracle, but he also thinks the consultants are lying. His suspicions turn out to have some grounds, but are wide of the mark. The participles ἀπιστῶν and δοκῶν have causal force, i.e. “since he did not trust….”

εἰς ὅ –

“until,” lit. “until which (time).”

τὸ δεύτερον –

adverbial, “a second time.”

ἄλλοι θεοπρόποι –

Aristodicus addresses both his concerns. He replaces the previous consultants, in case they had been lying, and he attends in person – a point emphasised by the short phrase καὶ Ἀριστόδικος ἦν – to find out for himself what the oracle has to say.

ἐκ πάντων –

“on behalf of them all,” i.e. Aristodicus had been chosen (or appointed himself) as spokesman.

Ὦναξ… –

despite his mistrust, and what he eventually does, Aristodicus addresses the oracle in a respectful tone.

ἦλθε παρ’ ἡμᾶς ἱκέτης –

the crux of the matter is stated first. Essentially, the issue is about how to treat any suppliant, the specifics of this particular case are of secondary importance.

θάνατον βίαιον –

βίαιον is almost irrelevant, as any death would presumably be bad for Pactyes, but Aristodicus is highlighting the dire fate awaiting the Lydian refugee if the Cymaeans carry out the oracle’s command – he wants to ensure the oracle knows the consequences of its pronouncement.

δειμαίνοντες –

another concessive use of the participle, “even though we are afraid….”

οὐ τετολμήκαμεν –

the question remains, since they fear the Persians and the oracle has told them to, why haven’t they dared to hand over Pactyes? There must be a custom of protecting suppliants which is holding them back. The oracle’s point will be that the Cymaeans should have had more belief in this custom than having to seek confirmation from an oracle to uphold it.

τὸ ἀπὸ σοῦ –

“your wishes,” literally “the thing which comes from you”.

ἀκριβῶς –

Aristodicus needs to hear the exact instructions, to avoid misinterpretation.

ἐκδιδόναι Πακτύην τοῖς Πέρσαις –

the exact phrase used for the original pronouncement. After Aristodicus’ detailed explanation of the situation, this repetition comes as something of a shock. This unchanging oracular response is emphasised by αὖθις and τὸν αὐτὸν χρησμὸν.

ἐκ προνοίας –

“on purpose.” His actions now contrast sharply with the courtesy he initially showed towards the oracle.

ἄλλα ὅσα … γένη –

the normal order in Greek is ἄλλα γένη ὅσα, “other types, as many as….”

Ἀνοσιώτατε ἀνθρώπων –

the superlative with the genitive (“most wicked of men”) highlights the enormity of Aristodicus’ crime. However, the reaction is just what he was aiming for – he wanted the oracle to realise how wicked it was to suggest Pactyes be handed over to the Persians.

τοὺς ἱκέτας μου ἐκ τοῦ νεὼ κεραΐζεις; –

a very serious charge: Aristodicus is destroying (κεραΐζεις) suppliants (τοὺς ἱκέτας) of the god (μου) in a holy place (τοῦ νεὼ). The charge is posed as a question because the oracle can scarcely believe the sacrilegious nature of Aristodicus’ actions.