1. Hesiod, Works And Days, 117-118, 231 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aratus • Dike (Δίκη, Virgo), Aratus’ myth of (Ph • Virgil, and Aratus • labor, in Aratus
Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 38, 156; Gee (2013), Aratus and the Astronomical Tradition, 25
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117 τοῖσιν ἔην· καρπὸν δʼ ἔφερε ζείδωρος ἄρουρα'118 αὐτομάτη πολλόν τε καὶ ἄφθονον· οἳ δʼ ἐθελημοὶ
231 οὐδʼ ἄτη, θαλίῃς δὲ μεμηλότα ἔργα νέμονται. ' None | sup>
117 High on Olympus first devised a race'118 of gold, existing under Cronus’ reign
231 The God of Oaths, by running very fast, ' None |
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2. Homer, Iliad, 2.484 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aratus
Found in books: Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 91; Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 70
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2.484 ἔσπετε νῦν μοι Μοῦσαι Ὀλύμπια δώματʼ ἔχουσαι·'' None | sup>
2.484 Even as a bull among the herd stands forth far the chiefest over all, for that he is pre-eminent among the gathering kine, even such did Zeus make Agamemnon on that day, pre-eminent among many, and chiefest amid warriors.Tell me now, ye Muses that have dwellings on Olympus— '' None |
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3. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aquarius, Aratus, Gnostic interpreters of • Aratus • Aratus of Soli • Aratus, • Aratus, Phaenomena • Aratus, Zeno’s pupil • Astronomica (Manilius), and Aratus • Dike (Δίκη, Virgo), Aratus’ myth of (Ph • Hesiod, Aratus, Phaenomena, and • Phaenomena (Aratus) • Phaenomena, Aratus • Virgil, and Aratus • Zeus, Aratus, Phaenomena • Zeus, in Aratus Phaenomena • labor, in Aratus • planets, in Aratus
Found in books: Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 170, 171, 172, 173, 174, 175; Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 29, 30, 38; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 209; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 103; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 331, 332; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 25, 36, 38, 41, 42, 68, 83, 84, 107, 156, 157, 160, 247; Gee (2013), Aratus and the Astronomical Tradition, 29, 30, 112, 113, 114, 115, 133; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 292; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 27, 113, 130, 135, 136, 137, 146; Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 297; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 134, 135, 136, 137, 138, 141, 145; Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 87, 102, 106, 107, 395, 396; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 64, 65; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 183; Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 179; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 632, 633; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 121, 177; Wynne (2019), Horace and the Gift Economy of Patronage, 202
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4. Cicero, On The Nature of The Gods, 2.83, 2.95, 2.104, 2.159 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Aratus • Aratus, • Cicero’s poetic translations, Aratus’ Phaenomena
Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 128; Culík-Baird (2022), Cicero and the Early Latin Poets, 67; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 105; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 107; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 121
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2.83 "But if the plants fixed and rooted in the rather owe their life and vigour to nature\'s art, surely the earth herself must be sustained by the same power, inasmuch as when impregnated with seeds she brings forth from her womb all things in profusion, nourishes their roots in her bosom and causes them to grow, and herself in turn is nourished by the upper and outer elements. Her exhalations moreover give nourishment to the air, the ether and all the heavenly bodies. Thus if earth is upheld and invigorated by nature, the same principle must hold good of the rest of the world, for plants are rooted in the earth, animals are sustained by breathing air, and the air itself is our partner in seeing, hearing and uttering sounds, since none of these actions can be performed without its aid; nay, it even moves as we move, for wherever we go or move our limbs, it seems as it were to give place and retire before us. ' "
2.95 So Aristotle says brilliantly: 'If there were beings who had always lived beneath the earth, in comfortable, well‑lit dwellings, decorated with statues and pictures and furnished with all the luxuries enjoyed by persons thought to be supremely happy, and who though they had never come forth above the ground had learnt by report and by hearsay of the existence of certain deities or divine powers; and then if at some time the jaws of the earth were opened and they were able to escape from their hidden abode and to come forth into the regions which we inhabit; when they suddenly had sight of the earth and the seas and the sky, and came to know of the vast clouds and mighty winds, and beheld the sun, and realized not only its size and beauty but also its Ptolemaic in causing the day by shedding light over all the sky, and, after night had darkened the earth, they then saw the whole sky spangled and adorned with stars, and the changing phases of the moon's light, now waxing and now waning, and the risings and settings of all these heavenly bodies and their courses fixed and changeless throughout all eternity, — when they saw these things, surely they would think that the gods exist and that these mighty marvels are their handiwork.' " 2.104 Nothing can be more marvellous or more beautiful than this spectacle. Next comes the vast multitude of the fixed stars, grouped in constellations so clearly defined that they have received names derived from their resemblance to familiar objects." Here he looked at me and said, "I will make use of the poems of Aratus, as translated by yourself when quite a young man, which because of their Latin dress give me such pleasure that I retain many of them in memory. Well then, as we continually see with our own eyes, without any change or variation Swiftly the other heavenly bodies glide, All day and night travelling with the sky,
2.159 Why should I speak of oxen? the very shape of their backs makes it clear that they were not destined to carry burdens, whereas their necks were born for the yoke and their broad powerful shoulders for drawing the plough. And as it was by their means that the earth was brought under tillage by breaking up its clods, no violence was ever used towards them, so the poets say, by the men of that Golden Age; But then the iron race sprang into being, And first did dare to forge the deadly sword, And taste the ox its hand had tamed to bondage. So valuable was deemed the service that man received from oxen that to eat their flesh was held a crime. "It would be a long story to tell of the services rendered by mules and asses, which were undoubtedly created for the use of men. '' None |
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5. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Aratus • Aratus, • Dike (Δίκη, Virgo), Aratus’ myth of (Ph
Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 128; Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 117; Gee (2013), Aratus and the Astronomical Tradition, 23; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 255
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6. Ovid, Fasti, 1.2, 1.337-1.456 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Aratus • Astronomica (Manilius), and Aratus • Phaenomena (Aratus) • Virgil, and Aratus
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 110; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 107, 111; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 190; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 177
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1.2 lapsaque sub terras ortaque signa canam,
1.337 ante, deos homini quod conciliare valeret, 1.338 far erat et puri lucida mica salis, 1.339 nondum pertulerat lacrimatas cortice murras 1.340 acta per aequoreas hospita navis aquas, 1.341 tura nec Euphrates nec miserat India costum, 1.342 nec fuerant rubri cognita fila croci. 1.343 ara dabat fumos herbis contenta Sabinis 1.344 et non exiguo laurus adusta sono. 1.345 si quis erat, factis prati de flore coronis 1.346 qui posset violas addere, dives erat. 1.347 hic, qui nunc aperit percussi viscera tauri, 1.348 in sacris nullum culter habebat opus. 1.349 prima Ceres avidae gavisa est sanguine porcae 1.350 ulta suas merita caede nocentis opes; 1.351 nam sata vere novo teneris lactentia sulcis 1.352 eruta saetigerae comperit ore suis. 1.353 sus dederat poenas: exemplo territus huius 1.354 palmite debueras abstinuisse, caper. 1.355 quem spectans aliquis dentes in vite prementem 1.356 talia non tacito dicta dolore dedit: 1.357 ‘rode, caper, vitem! tamen hinc, cum stabis ad aram, 1.358 in tua quod spargi cornua possit, erit.’ 1.359 verba fides sequitur: noxae tibi deditus hostis 1.360 spargitur adfuso cornua, Bacche, mero. 1.361 culpa sui nocuit, nocuit quoque culpa capellae: 1.362 quid bos, quid placidae commeruistis oves? 1.363 flebat Aristaeus, quod apes cum stirpe necatas 1.364 viderat inceptos destituisse favos. 1.365 caerula quem genetrix aegre solata dolentem 1.366 addidit haec dictis ultima verba suis: 1.367 ‘siste, puer, lacrimas! Proteus tua damna levabit, 1.368 quoque modo repares quae periere, dabit, 1.369 decipiat ne te versis tamen ille figuris, 1.370 impediant geminas vincula firma manus.’ 1.371 pervenit ad vatem iuvenis resolutaque somno 1.372 alligat aequorei brachia capta senis, 1.373 ille sua faciem transformis adulterat arte: 1.374 mox domitus vinclis in sua membra redit, 1.375 oraque caerulea tollens rorantia barba, 1.376 qua dixit ‘repares arte, requiris, apes? 1.377 obrue mactati corpus tellure iuvenci: 1.378 quod petis a nobis, obrutus ille dabit.’ 1.379 iussa facit pastor: fervent examina putri 1.380 de bove: mille animas una necata dedit, 1.381 poscit ovem fatum: verbenas improba carpsit, 1.382 quas pia dis ruris ferre solebat anus. 1.383 quid tuti superest, animam cum ponat in aris 1.384 lanigerumque pecus ruricolaeque boves? 1.385 placat equo Persis radiis Hyperiona cinctum, 1.386 ne detur celeri victima tarda deo. 1.387 quod semel est triplici pro virgine caesa Dianae, 1.388 nunc quoque pro nulla virgine cerva cadit, 1.389 exta canum vidi Triviae libare Sapaeos, 1.390 et quicumque tuas accolit, Haeme, nives, 1.391 caeditur et rigido custodi ruris asellus; 1.392 causa pudenda quidem, sed tamen apta deo. 1.393 festa corymbiferi celebrabas, Graecia, Bacchi, 1.394 tertia quae solito tempore bruma refert. 1.395 di quoque cultores in idem venere Lyaei, 1.396 et quicumque iocis non alienus erat, 1.397 Panes et in Venerem Satyrorum prona iuventus, 1.398 quaeque colunt amnes solaque rura deae. 1.399 venerat et senior pando Silenus asello, 1.400 quique ruber pavidas inguine terret aves, 1.401 dulcia qui dignum nemus in convivia nacti 1.402 gramine vestitis accubuere toris, vina 1.403 vina dabat Liber, tulerat sibi quisque coronam, 1.404 miscendas parce rivus agebat aquas. 1.405 Naides effusis aliae sine pectinis usu, 1.406 pars aderant positis arte manuque comis: 1.407 illa super suras tunicam collecta ministrat, 1.408 altera dissuto pectus aperta sinu: 1.409 exserit haec humerum, vestem trahit illa per herbas, 1.410 impediunt teneros vincula nulla pedes, 1.411 hinc aliae Satyris incendia mitia praebent, 1.412 pars tibi, qui pinu tempora nexa geris, 1.413 te quoque, inextinctae Silene libidinis, urunt: 1.414 nequitia est, quae te non sinit esse senem. 1.415 at ruber, hortorum decus et tutela, Priapus 1.416 omnibus ex illis Lotide captus erat: 1.417 hanc cupit, hanc optat, sola suspirat in illa, 1.418 signaque dat nutu, sollicitatque notis, 1.419 fastus inest pulchris, sequiturque superbia formam: 1.420 irrisum voltu despicit illa suo. 1.421 nox erat, et vino somnum faciente iacebant 1.422 corpora diversis victa sopore locis. 1.423 Lotis in herbosa sub acernis ultima ramis, 1.424 sicut erat lusu fessa, quievit humo. 1.425 surgit amans animamque tenens vestigia furtim 1.426 suspenso digitis fert taciturna gradu, 1.427 ut tetigit niveae secreta cubilia nymphae, 1.428 ipsa sui flatus ne sonet aura, cavet, 1.429 et iam finitima corpus librabat in herba: 1.430 illa tamen multi plena soporis erat. 1.431 gaudet et, a pedibus tracto velamine, vota 1.432 ad sua felici coeperat ire via. 1.433 ecce rudens rauco Sileni vector asellus 1.434 intempestivos edidit ore sonos. 1.435 territa consurgit nymphe manibusque Priapum 1.436 reicit et fugiens concitat omne nemus; 1.437 at deus obscena nimium quoque parte paratus 1.438 omnibus ad lunae lumina risus erat. 1.439 morte dedit poenas auctor clamoris, et haec est 1.440 Hellespontiaco victima grata deo. 1.441 intactae fueratis aves, solacia ruris, 1.442 adsuetum silvis innocuumque genus, 1.443 quae facitis nidos et plumis ova fovetis 1.444 et facili dulces editis ore modos; 1.445 sed nil ista iuvant, quia linguae crimen habetis, 1.446 dique putant mentes vos aperire suas. 1.447 nec tamen hoc falsum: nam, dis ut proxima quaeque, 1.448 nunc penna veras, nunc datis ore notas, 1.449 tuta diu volucrum proles tum denique caesa est, 1.450 iuveruntque deos indicis exta sui. 1.451 ergo saepe suo coniunx abducta marito 1.452 uritur Idaliis alba columba focis; 1.453 nec defensa iuvant Capitolia, quo minus anser 1.454 det iecur in lances, Inachi lauta, tuas; 1.455 nocte deae Nocti cristatus caeditur ales, 1.456 quod tepidum vigili provocet ore diem.'' 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1.2 Their origins, and the stars that set beneath the earth and rise.
1.337 Cornmeal, and glittering grains of pure salt, 1.338 Were once the means for men to placate the gods. 1.339 No foreign ship had yet brought liquid myrrh 1.340 Extracted from tree’s bark, over the ocean waves: 1.341 Euphrates had not sent incense, nor India balm, 1.342 And the threads of yellow saffron were unknown. 1.343 The altar was happy to fume with Sabine juniper, 1.344 And the laurel burned with a loud crackling. 1.345 He was rich, whoever could add violet 1.346 To garlands woven from meadow flowers. 1.347 The knife that bares the entrails of the stricken bull, 1.348 Had no role to perform in the sacred rites. 1.349 Ceres was first to delight in the blood of the greedy sow, 1.350 Her crops avenged by the rightful death of the guilty creature, 1.351 She learned that in spring the grain, milky with sweet juice, 1.352 Had been uprooted by the snouts of bristling pigs. 1.353 The swine were punished: terrified by that example, 1.354 You should have spared the vine-shoots, he-goat. 1.355 Watching a goat nibbling a vine someone once 1.356 Vented their indignation in these words: 1.357 ‘Gnaw the vine, goat! But when you stand at the altar 1.358 There’ll be something from it to sprinkle on your horns.’ 1.359 Truth followed: Bacchus, your enemy is given you 1.360 To punish, and sprinkled wine flows over its horns. 1.361 The sow suffered for her crime, and the goat for hers: 1.362 But what were you guilty of you sheep and oxen? 1.363 Aristaeus wept because he saw his bees destroyed, 1.364 And the hives they had begun left abandoned. 1.365 His azure mother, Cyrene, could barely calm his grief, 1.366 But added these final words to what she said: 1.367 ‘Son, cease your tears! Proteus will allay your loss, 1.368 And show you how to recover what has perished. 1.369 But lest he still deceives you by changing shape, 1.370 Entangle both his hands with strong fastenings.’ 1.371 The youth approached the seer, who was fast asleep, 1.372 And bound the arms of that Old Man of the Sea. 1.373 He by his art altered his shape and transformed his face, 1.374 But soon reverted to his true form, tamed by the ropes. 1.375 Then raising his dripping head, and sea-green beard, 1.376 He said: ‘Do you ask how to recover your bees? 1.377 Kill a heifer and bury its carcase in the earth, 1.378 Buried it will produce what you ask of me.’ 1.379 The shepherd obeyed: the beast’s putrid corpse 1.380 Swarmed: one life destroyed created thousands. 1.381 Death claims the sheep: wickedly, it grazed the vervain 1.382 That a pious old woman offered to the rural gods. 1.383 What creature’s safe if woolly sheep, and oxen 1.384 Broken to the plough, lay their lives on the altar? 1.385 Persia propitiates Hyperion, crowned with rays, 1.386 With horses, no sluggish victims for the swift god. 1.387 Because a hind was once sacrificed to Diana the twin, 1.388 Instead of Iphigeneia, a hind dies, though not for a virgin now. 1.389 I have seen a dog’s entrails offered to Trivia by Sapaeans, 1.390 Whose homes border on your snows, Mount Haemus. 1.391 A young ass too is sacrificed to the erect rural guardian, 1.392 Priapus, the reason’s shameful, but appropriate to the god. 1.393 Greece, you held a festival of ivy-berried Bacchus, 1.394 That used to recur at the appointed time, every third winter. 1.395 There too came the divinities who worshipped him as Lyaeus, 1.396 And whoever else was not averse to jesting, 1.397 The Pans and the young Satyrs prone to lust, 1.398 And the goddesses of rivers and lonely haunts. 1.399 And old Silenus came on a hollow-backed ass, 1.400 And crimson Priapus scaring the timid birds with his rod. 1.401 Finding a grove suited to sweet entertainment, 1.402 They lay down on beds of grass covered with cloths. 1.403 Liber offered wine, each had brought a garland, 1.404 A stream supplied ample water for the mixing. 1.405 There were Naiads too, some with uncombed flowing hair, 1.406 Others with their tresses artfully bound. 1.407 One attends with tunic tucked high above the knee, 1.408 Another shows her breast through her loosened robe: 1.409 One bares her shoulder: another trails her hem in the grass, 1.410 Their tender feet are not encumbered with shoes. 1.411 So some create amorous passion in the Satyrs, 1.412 Some in you, Pan, brows wreathed in pine. 1.413 You too Silenus, are on fire, insatiable lecher: 1.414 Wickedness alone prevents you growing old. 1.415 But crimson Priapus, guardian and glory of gardens, 1.416 of them all, was captivated by Lotis: 1.417 He desires, and prays, and sighs for her alone, 1.418 He signals to her, by nodding, woos her with signs. 1.419 But the lovely are disdainful, pride waits on beauty: 1.420 She laughed at him, and scorned him with a look. 1.421 It was night, and drowsy from the wine, 1.422 They lay here and there, overcome by sleep. 1.423 Tired from play, Lotis rested on the grassy earth, 1.424 Furthest away, under the maple branches. 1.425 Her lover stood, and holding his breath, stole 1.426 Furtively and silently towards her on tiptoe. 1.427 Reaching the snow-white nymph’s secluded bed, 1.428 He took care lest the sound of his breath escaped. 1.429 Now he balanced on his toes on the grass nearby: 1.430 But she was still completely full of sleep. 1.431 He rejoiced, and drawing the cover from her feet, 1.432 He happily began to have his way with her. 1.433 Suddenly Silenus’ ass braying raucously, 1.434 Gave an untimely bellow from its jaws. 1.435 Terrified the nymph rose, pushed Priapus away, 1.436 And, fleeing, gave the alarm to the whole grove. 1.437 But the over-expectant god with his rigid member, 1.438 Was laughed at by them all, in the moonlight. 1.439 The creator of that ruckus paid with his life, 1.440 And he’s the sacrifice dear to the Hellespontine god. 1.441 You were chaste once, you birds, a rural solace, 1.442 You harmless race that haunt the woodlands, 1.443 Who build your nests, warm your eggs with your wings, 1.444 And utter sweet measures from your ready beaks, 1.445 But that is no help to you, because of your guilty tongues, 1.446 And the gods’ belief that you reveal their thoughts. 1.447 Nor is that false: since the closer you are to the gods, 1.448 The truer the omens you give by voice and flight. 1.449 Though long untouched, birds were killed at last, 1.450 And the gods delighted in the informers’ entrails. 1.451 So the white dove, torn from her mate, 1.452 Is often burned in the Idalian flames: 1.453 Nor did saving the Capitol benefit the goose, 1.454 Who yielded his liver on a dish to you, Inachus’ daughter: 1.455 The cock is sacrificed at night to the Goddess, Night, 1.456 Because he summons the day with his waking cries,'' None |
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7. Ovid, Metamorphoses, 15.878-15.879 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Aratus
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 114; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 126
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15.878 ore legar populi, perque omnia saecula fama, 15.879 siquid habent veri vatum praesagia, vivam.'' None | sup>
15.878 after the ancient mode, and then he said, 15.879 “There is one here who will be king, if you'' None |
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8. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Aratus
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332
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9. None, None, nan (1st cent. BCE - 1st cent. CE)
Tagged with subjects: • Aratus • Astronomica (Manilius), and Aratus • Germanicus Caesar, translation of Aratus’ Phenomena • Phaenomena (Aratus)
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 97, 103; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 143, 144, 190; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 67
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10. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Aratus • Astronomica (Manilius), and Aratus • Phaenomena (Aratus) • Virgil, and Aratus
Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 41, 153; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 42; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 156
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11. Dio Chrysostom, Orations, 18.6-18.8 (1st cent. CE - missingth cent. CE)
Tagged with subjects: • Aratus
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332
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18.6 \xa0So first of all, you should know that you have no need of toil or exacting labour; for although, when a man has already undergone a great deal of training, these contribute very greatly to his progress, yet if he has had only a little, they will lessen his confidence and make him diffident about getting into action; just as with athletes who are unaccustomed to the training of the body, such training weakens them if they become fatigued by exercises which are too severe. But just as bodies unaccustomed to toil need anointing and moderate exercise rather than the training of the gymnasium, so you in preparing yourself for public speaking have need of diligence which has a tempering of pleasure rather than laborious training. So let us consider the poets: I\xa0would counsel you to read Meder of the writers of Comedy quite carefully, and Euripides of the writers of Tragedy, and to do so, not casually by reading them to yourself, but by having them read to you by others, preferably by men who know how to render the lines pleasurably, but at any rate so as not to offend. For the effect is enhanced when one is relieved of the preoccupation of reading. <' "18.7 \xa0And let no one of the more 'advanced' critics chide me for selecting Meder's plays in preference to the Old Comedy, or Euripides in preference to the earlier writers of Tragedy. For physicians do not prescribe the most costly diet for their patients, but that which is salutary. Now it would be a long task to enumerate all the advantages to be derived from these writers; indeed, not only has Meder's portrayal of every character and every charming trait surpassed all the skill of the early writers of Comedy, but the suavity and plausibility of Euripides, while perhaps not completely attaining to the grandeur of the tragic poet's way of deifying his characters, or to his high dignity, are very useful for the man in public life; and furthermore, he cleverly fills his plays with an abundance of characters and moving incidents, and strews them with maxims useful on all occasions, since he was not without acquaintance with philosophy. <" '18.8 \xa0But Homer comes first and in the middle and last, in that he gives of himself to every boy and adult and old man just as much as each of them can take. Lyric and elegiac poetry too, and iambics and dithyrambs are very valuable for the man of leisure, but the man who intends to have a public career and at the same time to increase the scope of his activities and the effectiveness of his oratory, will have no time for them. <'' None |
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12. New Testament, Acts, 17.28 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aratus • Aratus, Phaenomena • Aratus, Zeno’s pupil • Aristobulus, Aratus, Phaenomena • Zeus, Aratus, Phaenomena
Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 51; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 93; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 190, 202, 633
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17.28 ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν εἰρήκασιν sup>
17.28 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' "" None |
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13. New Testament, Titus, 1.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aratus
Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 93; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 336
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1.12 εἶπέν τις ἐξ αὐτῶν, ἴδιος αὐτῶν προφήτης, Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί·'' None | sup>
1.12 One of them, a prophet of their own, said, "Cretans are always liars, evil beasts, and idle gluttons."'' None |
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14. Seneca The Younger, Letters, 41.2 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aratus • Aratus, Phaenomena • Aratus, Zeno’s pupil • Zeus, Aratus, Phaenomena
Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 51; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 633
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41.2 This is what I mean, Lucilius: a holy spirit indwells within us, one who marks our good and bad deeds, and is our guardian. As we treat this spirit, so are we treated by it. Indeed, no man can be good without the help of God. Can one rise superior to fortune unless God helps him to rise? He it is that gives noble and upright counsel. In each good man A god doth dwell, but what god know we not.1 '' None |
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15. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aratus • Aratus, Phaenomena • Hesiod, Aratus, Phaenomena, and • Zeus, in Aratus Phaenomena
Found in books: Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 292; Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 135
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16. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aratus
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 196, 197; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 196, 197
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17. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aratus
Found in books: Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 180; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 66
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18. Hippolytus, Refutation of All Heresies, 4.46-4.50 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Aquarius, Aratus, Gnostic interpreters of • Aratus, Phaenomena
Found in books: Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 170, 171, 172, 173, 174, 175; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 298
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4.46 Having sufficiently explained these opinions, let us next pass on to a consideration of the subject taken in hand, in order that, by proving what we have determined concerning heresies, and by compelling their (champions) to return to these several (speculators) their peculiar tenets, we may show the heresiarchs destitute (of a system); and by proclaiming the folly of those who are persuaded (by these heterodox tenets), we shall prevail on them to retrace their course to the serene haven of the truth. In order, however, that the statements about to follow may seem more clear to the readers, it is expedient also to declare the opinions advanced by Aratus concerning the disposition of the stars of the heavens. (And this is necessary), inasmuch as some persons, assimilating these (doctrines) to those declared by the Scriptures, convert (the holy writings) into allegories, and endeavour to seduce the mind of those who give heed to their (tenets), drawing them on by plausible words into the admission of whatever opinions they wish, (and) exhibiting a strange marvel, as if the assertions made by them were fixed among the stars. They, however, gazing intently on the very extraordinary wonder, admirers as they are of trifles, are fascinated like a bird called the owl, which example it is proper to mention, on account of the statements that are about to follow. The animal (I speak of) is, however, not very different from an eagle, either in size or figure, and it is captured in the following way:- The hunter of these birds, when he sees a flock of them lighting anywhere, shaking his hands, at a distance pretends to dance, and so little by little draws near the birds. But they, struck with amazement at the strange sight, are rendered unobservant of everything passing around them. But others of the party, who have come into the country equipped for such a purpose, coming from behind upon the birds, easily lay hold on them as they are gazing on the dancer. Wherefore I desire that no one, astonished by similar wonders of those who interpret the (aspect of) heaven, should, like the owl, be taken captive. For the knavery practised by such speculators may be considered dancing and silliness, but not truth. Aratus, therefore, expresses himself thus:- Just as many are they; here and there they roll Day by day o'er heav'n, endless, ever, (that is, every star), Yet this declines not even little; but thus exactly E'er remains with axis fixed and poised in every part Holds earth midway, and heaven itself around conducts. " "4.47 Aratus says that there are in the sky revolving, that is, gyrating stars, because from east to west, and west to east, they journey perpetually, (and) in an orbicular figure. And he says that there revolves towards The Bears themselves, like some stream of a river, an enormous and prodigious monster, (the) Serpent; and that this is what the devil says in the book of Job to the Deity, when (Satan) uses these words: I have traversed earth under heaven, and have gone around (it), that is, that I have been turned around, and thereby have been able to survey the worlds. For they suppose that towards the North Pole is situated the Dragon, the Serpent, from the highest pole looking upon all (the objects), and gazing on all the works of creation, in order that nothing of the things that are being made may escape his notice. For though all the stars in the firmament set, the pole of this (luminary) alone never sets, but, careering high above the horizon, surveys and beholds all things, and none of the works of creation, he says, can escape his notice. Where chiefly Settings mingle and risings one with other. (Here Aratus) says that the head of this (constellation) is placed. For towards the west and east of the two hemispheres is situated the head of the Dragon, in order, he says, that nothing may escape his notice throughout the same quartet, either of objects in the west or those in the east, but that the Beast may know all things at the same time. And near the head itself of the Dragon is the appearance of a man, conspicuous by means of the stars, which Aratus styles a wearied image, and like one oppressed with labour, and he is denominated Engonasis. Aratus then affirms that he does not know what this toil is, and what this prodigy is that revolves in heaven. The heretics, however, wishing by means of this account of the stars to establish their own doctrines, (and) with more than ordinary earnestness devoting their attention to these (astronomic systems), assert that Engonasis is Adam, according to the commandment of God as Moses declared, guarding the head of the Dragon, and the Dragon (guarding) his heel. For so Aratus expresses himself:- The right-foot's track of the Dragon fierce possessing. " "4.48 And (Aratus) says that (the constellations) Lyra and Corona have been placed on both sides near him - now I mean Engonasis, - but that he bends the knee, and stretches forth both hands, as if making a confession of sin. And that the lyre is a musical instrument fashioned by Logos while still altogether an infant, and that Logos is the same as he who is denominated Mercury among the Greeks. And Aratus, with regard to the construction of the lyre, observes:- Then, further, also near the cradle, Hermes pierced it through, and said, Call it Lyre. It consists of seven strings, signifying by these seven strings the entire harmony and construction of the world as it is melodiously constituted. For in six days the world was made, and (the Creator) rested on the seventh. If, then, says (Aratus), Adam, acknowledging (his guilt) and guarding the head of the Beast, according to the commandment of the Deity, will imitate Lyra, that is, obey the Logos of God, that is, submit to the law, he will receive Corona that is situated near him. If, however, he neglect his duty, he shall be hurled downwards in company with the Beast that lies underneath, and shall have, he says, his portion with the Beast. And Engonasis seems on both sides to extend his hands, and on one to touch Lyra, and on the other Corona - and this is his confession;- so that it is possible to distinguish him by means of this (sidereal) configuration itself. But Corona nevertheless is plotted against, and forcibly drawn away by another beast, a smaller Dragon, which is the offspring of him who is guarded by the foot of Engonasis. A man also stands firmly grasping with both hands, and dragging towards the space behind the Serpent from Corona; and he does not permit the Beast to touch Corona. though making a violent effort to do so. And Aratus styles him Anguitenens, because he restrains the impetuosity of the Serpent in his attempt to reach Corona. But Logos, he says, is he who, in the figure of a man, hinders the Beast from reaching Corona, commiserating him who is being plotted against by the Dragon and his offspring simultaneously. These (constellations), The Bears, however, he says, are two hebdomads, composed of seven stars, images of two creations. For the first creation, he affirms, is that according to Adam in labours, this is he who is seen on his knees (Engonasis). The second creation, however, is that according to Christ, by which we are regenerated; and this is Anguitenens, who struggles against the Beast, and hinders him from reaching Corona, which is reserved for the man. But The Great Bear is, he says, Helice, symbol of a mighty world towards which the Greeks steer their course, that is, for which they are being disciplined. And, wafted by the waves of life, they follow onwards, (having in prospect) some such revolving world or discipline or wisdom which conducts those back that follow in pursuit of such a world. For the term Helice seems to signify a certain circling and revolution towards the same points. There is likewise a certain other Small Bear (Cynosuris), as it were some image of the second creation - that formed according to God. For few, he says, there are that journey by the narrow path. But they assert that Cynosuris is narrow, towards which Aratus says that the Sidonians navigate. But Aratus has spoken partly of the Sidonians, (but means) the Phoenicians, on account of the existence of the admirable wisdom of the Phoenicians. The Greeks, however, assert that they are Phoenicians, who have migrated from (the shores of) the Red Sea into this country where they even at present dwell, for this is the opinion of Herodotus. Now Cynosura, he says, is this (lesser) Bear, the second creation; the one of limited dimensions, the narrow way, and not Helice. For he does not lead them back, but guides forward by a straight path, those that follow him being (the tail) of Canis. For Canis is the Logos, partly guarding and preserving the flock, that is plotted against by the wolves; and partly like a dog, hunting the beasts from the creation, and destroying them; and partly producing all things, and being what they express by the name Cyon (Canis), that is, generator. Hence it is said, Aratus has spoken of the rising of Canis, expressing himself thus: When, however, Canis has risen, no longer do the crops miss. This is what he says: Plants that have been put into the earth up to the period of Canis' rising, frequently, though not having struck root, are yet covered with a profusion of leaves, and afford indications to spectators that they will be productive, and that they appear full of life, (though in reality) not having vitality in themselves from the root. But when the rising of Canis takes place, the living are separated from the dead by Canis; for whatsoever plants have not taken root, really undergo putrefaction. This Canis, therefore, he says, as being a certain divine Logos, has been appointed judge of quick and dead. And as (the influence of) Canis is observable in the vegetable productions of this world, so in plants of celestial growth - in men - is beheld the (power of the) Logos. From some such cause, then, Cynosura, the second creation, is set in the firmament as an image of a creation by the Logos. The Dragon, however, in the centre reclines between the two creations, preventing a transition of whatever things are from the great creation to the small creation; and in guarding those that are fixed in the (great) creation, as for instance Engonasis, observing (at the same time) how and in what manner each is constituted in the small creation. And (the Dragon) himself is watched at the head, he says, by Anguitenens. This image, he affirms, is fixed in heaven, being a certain wisdom to those capable of discerning it. If. however, this is obscure, by means of some other image, he says the creation teaches (men) to philosophize, in regard to which Aratus has expressed himself thus:- Neither of Cepheus Iasidas are we the wretched brood. " '4.49 But Aratus says, near this (constellation) is Cepheus, and Cassiepea, and Andromeda, and Perseus, great lineaments of the creation to those who are able to discern them. For he asserts that Cepheus is Adam, Cassiepea Eve, Andromeda the soul of both of these, Perseus the Logos, winged offspring of Jove, and Cetos the plotting monster. Not to any of these. but to Andromeda only does he repair, who slays the Beast; from whom, likewise taking unto himself Andromeda, who had been delivered (and) chained to the Beast, the Logos- that is, Perseus - achieves, be says, her liberation. Perseus, however, is the winged axle that. pierces both poles through the centre of the earth, and turns the world round. The spirit also, that which is in the world, is (symbolized by) Cycnus, a bird - a musical animal near The Bears - type of the Divine Spirit, because that when it approaches the end itself of life, it alone is fitted by nature to sing, on departing with good hope from the wicked creation, (and) offering up hymns unto God. But crabs, and bulls, and lions, and rams, and goats, and kids, and as many other beasts as have their names used for denominating the stars in the firmament, are, he says, images, and exemplars from which the creation, subject to change, obtaining (the different) species, becomes replete with animals of this description. 4.50 Employing these accounts, (the heretics) think to deceive as many of these as devote themselves over-sedulously to the astrologers, from thence striving to construct a system of religion that is widely divergent from the thoughts of these (speculators). Wherefore, beloved, let us avoid the habit of admiring trifles, secured by which the bird (styled) the owl (is captured). For these and other such speculations are, (as it were), dancing, and not Truth. For neither do the stars yield these points of information; but men of their own accord, for the designation of certain stars, thus called them by names, in order that they might become to them easily distinguishable. For what similarity with a bear or lion, or kid, or waterman, or Cepheus, or Andromeda, or the spectres that have names given them in Hades, have the stars that are scattered over the firmament - for we must remember that these men, and the titles themselves, came into existence long after the origin of man -(what, I say, is in common between the two), that the heretics, astonished at the marvel, should thus strive by means of such discourses to strengthen their own opinions? '" None |
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19. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Aratus • Aratus, Phaenomena • Zeus, Aratus, Phaenomena
Found in books: Legaspi (2018), Wisdom in Classical and Biblical Tradition, 176; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 202
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20. Vergil, Georgics, 1.291-1.292, 1.432, 2.532-2.537, 4.425-4.426
Tagged with subjects: • Aratus • Phaenomena (Aratus) • Virgil, and Aratus
Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 41, 42, 59, 83, 107, 247, 274; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 141; Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 129; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 141; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 177
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1.291 Et quidam seros hiberni ad luminis ignis 1.292 pervigilat ferroque faces inspicat acuto;
1.432 Sin ortu quarto, namque is certissimus auctor,
2.532 Hanc olim veteres vitam coluere Sabini, 2.533 hanc Remus et frater, sic fortis Etruria crevit 2.534 scilicet et rerum facta est pulcherrima Roma, 2.535 septemque una sibi muro circumdedit arces. 2.536 Ante etiam sceptrum Dictaei regis et ante 2.537 inpia quam caesis gens est epulata iuvencis,
4.425 Iam rapidus torrens sitientes Sirius Indos 4.426 ardebat, caelo et medium sol igneus orbem'' None | sup>
1.291 Pursue thy sowing till half the frosts be done. 1.292 Therefore it is the golden sun, his course
1.432 Then sleep is sweet, and dark the shadows fall
2.532 Apples, moreover, soon as first they feel 2.533 Their stems wax lusty, and have found their strength, 2.534 To heaven climb swiftly, self-impelled, nor crave 2.535 Our succour. All the grove meanwhile no le 2.536 With fruit is swelling, and the wild haunts of bird 2.537 Blush with their blood-red berries. Cytisu
4.425 Burn the young plants, and wield the stubborn axe 4.426 Against my vines, if there hath taken the'' None |
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