286

Incertarum fabularum fragmenta (fr. 58)

έξ ϋδατος ακραιφνούς καί μέλιτος καί ελαίου <καί) παγκαρπίας); Wright
1917. 5-6.134
3 διακονώ In comedy, the word normally refers to serving at meals
or feasts (e.g. Men. fr. 208.1-2; Euphro fr. 9.1; Hegesipp. fr. 1.11; Posidipp.
frr. 2; 28.19), although it can also be used specifically for serving wine at a
symposium (Philem. fr. 64; Diph. fr. 42.25, 33). The phrase τώ Διί / διακονώ
may have a sexual connotation in this context (for Ganymedes’ two duties,
e.g. E. Cyc. 582-8 with Seaford 1984 ad loc.·, Luc. DDeor. 8; 10), although it
apparently does so nowhere else.
σεμνός ‘Devoted to the gods’, as at E. Hipp. 1364 δδ’ ό σεμνός εγώ καί
θεοσέπτωρ; Ιοη 56 καταζη (sc. Ion) δεϋρ’ αεί σεμνόν βίον. Used of mortals,
σεμνός normally means ‘overly proud’ or ‘haughty’ (cf. on fr. 34.3), although
it seems unlikely that Ganymedes would describe himself as such; perhaps
it reflects his immortal status, although whether his position is sufficient to
warrant the epithet is debatable.135
έκάστοτε Presumably colloquial vocabulary; see Austin-Olson 2004 on
Ar. Th. 218-20.
4 There may be some point to the specific goddesses mentioned here,
insofar as Ganymedes, Zeus’ male lover, is depicted as associating with the
goddess of marriage and the goddess of desire/sexual love.
"Ηρα λαλών Contrast the antipathy of Hera toward Ganymedes at Luc.
DDeor. 8. Hera rarely appears in comedy, presumably because of the general
lack of comic potential in the stories associated with her.136 Her occurrences
in comedy can be grouped into two basic categories: as goddess of marriage
(Ar. Av. 1731, 1741; Th. 973; at Av. 1633 she is simply the wife of Zeus) and
as a way of characterizing Aspasia (Cratin. fr. 259; cf. Eup. frr. 294; 438). In
addition, Samian Hera appears at Antiph. fr. 173, in the context of the different

134 The other examples of αμβροσία as a liquid occasionally cited tend to be problem-
atic. At Η. II. 19.3-98, 347-8, 353-4, it may be a liquid of a sort but is clearly part
of an embalming process and so ought to be distinguished from a potable drink;
similar is Hes. fr. 23a.22-3. At E. Hipp. 748 the word used is the adjective, which
means ‘divine’ (as normally) rather than ‘of ambrosia’ and thus implies nothing
about whether ambrosia is liquid or solid (cf. Barrett 1964 ad loci).
135 Epithets of Ganymedes elsewhere tend to focus solely on his physical attractive-
ness; e.g. hVen. 202 ξανθός; Call. Ep. 52.3 εύχαίτης; Theoc. 12.35 χαραπός.
136 Note also her limited role in Athenian religion (cf. Deubner 1932. 177-8; on fr. 35.2),
as well as the near absence of temples or sanctuaries dedicated to her in Athens or
Attica (one existed on the road to Phaleron [Paus. 1.1.5; 10.35.2]; the single known
example in the city was not built until the time of Hadrian [Paus. 1.18.9]).