26

Timokles

Ιβις (feminine). There were different kinds of this bird; the sacred species
(religiosa) is Ibis aethiopica, described in Hdt. 2.76. The ibis was sacred to Theuth
(Thoth), the moon-god; cf. Pl. Phdr. 274c ού και τό όρνεον ιερόν δ δή καλοΰσιν
Ίβιν- αύτώ δέ όνομα τω δαίμονι είναι Θεύθ “he whose sacred bird is called ibis;
the name of the god himself was Theuth.” This bird occurs in Hieroglyphic and
was often mummified. According to Herodotus (2.75), this is due to its defence
of the country against winged serpents. Cf. Ar. Av. 1296, where Lycurgus had the
nickname^iq, probably due to his Egyptian-like complexion, or, perhaps, his
inclination to Egyptian manners. Cf. Meinertzhagen II (1930) 346-50; Kees 1956,
48; Lloyd 1994, 328-30; Scalf 2012, 33-40.
ή κύων; Possibly feminine, like ibis. Dogs were commonly referred to as
feminine by the end of the fifth century; cf. Millis 2016, 192. The word κύων is
for the Greeks rather a general one, and includes species like wild dogs, foxes and
jackals, as the mummies found in association with the Anubis cult indicate; cf.
Lloyd 1994, 301. For the worship of dogs in Egypt cf. Hdt. 2.67 τάς δέ κύνας έν τή
έωυτών έκαστοι πόλι θάπτουσι έν ίρήσι θήκησι “people bury dogs each in his own
town in sacred coffins”; Anaxandr. fr. 40.8-9 κύνα σέβεις, τύπτω δ’ έγώ, / τούψον
κατεσθίουσαν ήνίκ’ άν λάβω “you worship a dog, but I beat it whenever I catch
it devouring my prepared food”; Ael. NA 10.45. They were associated with the
god Anubis (cf. Plu. Mor. 368e; Str. 17.1.40). Four cities are known by the name
Cynopolis. For Egyptian animal-worship in fourth-century comedy, cf. Frankfort
1948, 8-14; Smelik-Hemelrijk 1984, 1881-3.42
2 δπου γάρ This particular combination (όπου denoting cause, “whereas”,
cf. LSJ 2. A.) mainly occurs in orators, and introduces an a fortiori argument, the
main clause being interrogative; cf. And. 2.27 όπου γάρ ύπό των άνδρών τούτων
αύτοι εις ύμάς αύτούς έπείσθητε τά μέγιστα έξαμαρτεΐν ... τί άν τις υμών θαυμάζοι
και εις έμέ εϊ τι έπείσθητε έξαμαρτεΐν; “And, since you were persuaded by those
men to do yourselves the greatest wrong, why should any of you wonder that you
were persuaded to do me wrong too?”; Isoc. 1.49; 4.186; Isae. 4,19; D. 57.4; [D.]
40.57.
είς τούς όμολογουμένους θεούς “those who are admitted (to be) gods”; cf.
Pl. Smp. 202b όμολογεΐταί γε παρά πάντων μέγας θεός είναι; Diod. Com. fr. 2.6
(on Zeus Philios) ό των θεών μέγιστος όμολογουμένως.
3 άσεβοϋντες Impiety is here mentioned in reference to contempt of the
established gods (τούς όμολογουμένους θεούς). In Socrates’ trial for impiety (γρα-
φή άσεβείας) one of the official accusations by Meletus is that Socrates believes
in other gods and not in the gods the state believes in: Pl. Ap. 24b ... και θεούς
ούς ή πόλις νομίζει ού νομίζοντα; cf. Plu. Is. et Osir. 360e. For the construction
άσεβεΐν είς cf. [D.] 59.12 τήν περιφανώς είς τούς θεούς άσεβοϋσαν “the woman
who is openly defiling the gods”; 59.107; D. 26.27 καταψηφίσασθε δέ τών είς τό

42 “Ibis, κύων und αίέλουρος ... bei Timokles ... offenbar der Verspottung aegyptischer
Gottheiten dienten” (Helm 1906, 145).