subject | book bibliographic info |
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attic | Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 41 Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 76, 88, 91, 98, 102, 108 Harrison, Brill's Companion to Roman Tragedy (2015) 86, 171, 176, 260, 295 |
attic, abundance of festivals | Parker, Polytheism and Society at Athens (2005) 160, 379 |
attic, acharnai, demes | Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 119, 122, 123, 124, 127, 277 |
attic, activities at festivals | Parker, Polytheism and Society at Athens (2005) 178, 180, 182, 183, 185 |
attic, aixone, demes | Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 61 |
attic, amazonomachy, amazons | Barbato, The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past (2020) 32, 145, 146, 147, 162, 174, 175, 176, 177 |
attic, amazonomachy, antiope, role in the | Barbato, The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past (2020) 146, 147 |
attic, amynandridai, genos | Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 147, 148 |
attic, and athenian religion, comedy | Parker, Polytheism and Society at Athens (2005) 148, 149, 150 |
attic, archon of genos | Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 93, 97, 98 |
attic, attic-ionic, greek | Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 39 |
attic, atticize, greek | Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 88, 218 |
attic, azenia, demes | Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 150, 157 |
attic, besa, demes | Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 156 |
attic, cholleidai, demes | Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 156 |
attic, coinage | Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 256, 331 |
attic, comedy | Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 364, 421 Alexiou and Cairns, Greek Laughter and Tears: Antiquity and After (2017) 87, 93, 94, 95, 96, 97, 103 |
attic, comedy, hecaleius, and | Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 364 |
attic, comedy, riddles, use of | Alexiou and Cairns, Greek Laughter and Tears: Antiquity and After (2017) 95, 96, 97, 103 |
attic, common to athens and demes, festivals | Parker, Polytheism and Society at Athens (2005) 75 |
attic, confined to athens, festivals | Parker, Polytheism and Society at Athens (2005) 74 |
attic, confined to demes, festivals | Parker, Polytheism and Society at Athens (2005) 74, 75 |
attic, countering arrogance of elites, old comedy | Csapo et al., Theatre and Autocracy in the Ancient World (2022) 167, 169, 172 |
attic, countryside, peloponnesian war, evacuation of the | Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 217 |
attic, demes | Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 290 |
attic, demes, calendar | Lupu, Greek Sacred Law: A Collection of New Documents (NGSL) (2005) 67, 68, 124, 125 |
attic, demes, theatres, in | Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 96 |
attic, dialect | Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 505, 704 Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223, 258 van der EIjk, Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease (2005) 24, 74 |
attic, diomeia, demes | Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 150, 159 |
attic, divinities, greek and roman, heros iatros divinity | Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 308 |
attic, drama, mother of the gods, in | Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56, 61, 62, 255, 263, 265, 316, 327, 330, 341 |
attic, drinking cup, interpretation, of | Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 112, 113, 114 |
attic, erchia, demes | Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 15, 63, 64 |
attic, erysichthonidai, genos | Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 155 |
attic, eteoboutadai, genos | Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 147, 148 |
attic, ethnos/ethne | Gruen, Ethnicity in the Ancient World - Did it matter (2020) 52 |
attic, eumolpidai, genos | Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 64, 65, 93, 97, 102, 103, 154, 155, 158 |
attic, festival | Borg, Paideia: the World of the Second Sophistic: The World of the Second Sophistic (2008) 92 |
attic, festivals in pindar | Parker, Polytheism and Society at Athens (2005) 201, 212, 473 |
attic, freedom of speech in old comedy | Csapo et al., Theatre and Autocracy in the Ancient World (2022) 167, 169 |
attic, gargettos, demes | Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 150, 157, 158, 159 |
attic, genos | Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 90, 91 |
attic, greek | Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 2, 39, 41, 42 Ruffini, Life in an Egyptian Village in Late Antiquity: Aphrodito Before and After the Islamic Conquest (2018) 191 |
attic, imports, thrace | Parkins and Smith, Trade, Traders and the Ancient City (1998) 61 |
attic, in black sea, pottery | Parkins and Smith, Trade, Traders and the Ancient City (1998) 59, 61 |
attic, kings, autochthony, of | Barbato, The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past (2020) 83, 84, 105, 110, 111 |
attic, law | Czajkowski et al., Law in the Roman Provinces (2020) 72, 77, 129 |
attic, letters | Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 681 |
attic, lycurgus orator | Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 101, 113, 371 |
attic, marathon, demes | Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 61, 63, 150, 151, 152, 154, 155, 156, 158 |
attic, melite, demes | Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 150, 156, 159 |
attic, myrrhinous, demes | Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 61, 67, 132, 134, 290 |
attic, nights, gellius, aulus | Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 172, 186, 193, 194, 196 |
attic, nights, grammarian, in gelliuss | Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 322, 326 |
attic, nights, literary community, in gellius | Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 327, 329 |
attic, oion, demes | Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 148, 150, 151, 157 |
attic, old comedy | Csapo et al., Theatre and Autocracy in the Ancient World (2022) 4, 63, 97, 155, 163, 166, 167, 168, 169 |
attic, orators | Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 99, 101, 102 Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 8, 120 |
attic, oratory | Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 137, 344, 358, 360, 367, 371, 374 Marincola et al., Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians (2021) 207, 210, 211, 213, 214, 215, 216, 217, 218, 220, 221, 222, 223, 224 Serafim and Papioannou, Nonverbal Behaviour in Ancient Literature: Athenian Dialogues III (2023) 151, 152, 162, 171 |
attic, paiania, demes | Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 156 |
attic, painted, ceramics | Sweeney, Foundation Myths and Politics in Ancient Ionia (2013) 13, 154 |
attic, pallene, demes | Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 150, 153, 154, 156, 157, 158 |
attic, period | Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 125 |
attic, phaleron, demes | Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 61, 150, 156, 159 |
attic, philosophy | Bickart, The Scholastic Culture of the Babylonian Talmud (2022) 204 |
attic, phrearrhioi, demes | Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 61, 127 |
attic, poets | Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 5 |
attic, pottery in black sea | Parkins and Smith, Trade, Traders and the Ancient City (1998) 59, 61 |
attic, pottery in colchis | Parkins and Smith, Trade, Traders and the Ancient City (1998) 61 |
attic, presences, aetia, callimachus, and | Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 365 |
attic, rhamnous, demes | Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 65 |
attic, sounion, demes | Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 150, 153, 155, 156, 158 |
attic, steiria, demes | Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 156, 157 |
attic, stelai | Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 34 |
attic, thesmophoria, aetia, callimachus, book, callimachus, aetia, book 3, the | Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 365 |
attic, thorikos, demes | Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 61, 63, 64, 66 |
attic, trade, cyzicene coins, in | Parkins and Smith, Trade, Traders and the Ancient City (1998) 58, 59 |
attic, tragedy, and myth of alkmaion | Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 152, 181 |
attic, trikorynthos, demes | Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 155, 156, 157 |
attic, vase painting, heracles, in | Barbato, The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past (2020) 115 |
attic, vases, pottery | Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 166, 170 |
attic, written by women, old comedy | Csapo et al., Theatre and Autocracy in the Ancient World (2022) 168 |
attic/greek, tragedy | Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 41, 43, 46, 49, 50, 129, 130, 131, 132, 133, 134, 135, 136, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 160, 208, 209 |
attica, attic, | Bernabe et al., Redefining Dionysos (2013) 2, 7, 8, 28, 75, 93, 94, 100, 101, 102, 107, 108, 110, 111, 112, 114, 115, 126, 152, 167, 179, 220, 227, 278, 282, 286, 291, 292, 295, 304, 350, 381, 401, 506 |
attica/attic | Braund and Most, Ancient Anger: Perspectives from Homer to Galen (2004) 126, 141, 190 Faraone, Ancient Greek Love Magic (1999) 12 |
atticism | Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 66 Borg, Paideia: the World of the Second Sophistic: The World of the Second Sophistic (2008) 65, 67, 69, 92, 98, 102, 103 Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 429, 437, 480, 513, 517, 855, 861 Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 35, 43 Jonge and Hunter, Dionysius of Halicarnassus and Augustan Rome. Rhetoric, Criticism and Historiography (2019) 20, 85, 86, 87, 88, 104, 264 Kirkland, Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception (2022) 87, 262, 310 Konig and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 25, 212, 215, 216, 217, 219, 220, 221, 222, 345, 346, 347, 348 König and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 25, 212, 215, 216, 217, 219, 220, 221, 222, 345, 346, 347, 348 Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 28, 98 Pezzini and Taylor,Language and Nature in the Classical Roman World (2019)" 172, 173, 174, 178 Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 161, 180, 265 |
atticism, and asianism | Keeline, The Cambridge Companion to Cicero's Philosophy (2018) 93, 253, 292 |
atticism, and asianism, style | Keeline, The Cambridge Companion to Cicero's Philosophy (2018) 253, 292 |
atticism, authorship, ideas of | Kirkland, Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception (2022) 31, 193, 232 |
atticism, cicero, and | Konig and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 221, 222, 358 König and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 221, 222, 358 |
atticism, in greek language | Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 35, 43 |
atticism, longus | Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 516 |
atticizing, thespiai | Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 388, 389 |
vases, attic | Bernabe et al., Redefining Dionysos (2013) 7, 8, 107, 179, 291, 506 |
60 validated results for "attic" |
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1. Hebrew Bible, Genesis, 1.1, 1.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: • Atticus Found in books: Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 113, 114; Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 90 1.1 וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃, 1.3 וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃ 1.1 In the beginning God created the heaven and the earth. 1.3 And God said: ‘Let there be light.’ And there was light. |
2. Aeschylus, Agamemnon, 1185 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: • Atticism • tragedy, Attic/Greek Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 855; Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 135, 136 1185 ῥινηλατούσῃ τῶν πάλαι πεπραγμένων. 1185 Done long ago, I nosing track the footstep! |
3. Aristophanes, Clouds, 299-313 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • Attica, Attic • comedy, Attic and Athenian religion Found in books: Bernabe et al., Redefining Dionysos (2013) 381; Parker, Polytheism and Society at Athens (2005) 148 ἔλθωμεν λιπαρὰν χθόνα Παλλάδος, εὔανδρον γᾶν, Κέκροπος ὀψόμεναι πολυήρατον: οὗ σέβας ἀρρήτων ἱερῶν, ἵνα, μυστοδόκος δόμος, ἐν τελεταῖς ἁγίαις ἀναδείκνυται, οὐρανίοις τε θεοῖς δωρήματα, "ναοί θ ὑψερεφεῖς καὶ ἀγάλματα,", καὶ πρόσοδοι μακάρων ἱερώταται, εὐστέφανοί τε θεῶν θυσίαι θαλίαι τε, NA> |
4. Euripides, Bacchae, 133, 139 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: • Attica, Attic • Mother of the Gods, in Attic drama • vases,Attic Found in books: Bernabe et al., Redefining Dionysos (2013) 167, 179; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 56, 61 133 συνῆψαν τριετηρίδων, 139 αἷμα τραγοκτόνον, ὠμοφάγον χάριν, ἱέμενος 133 nearby, raving Satyrs were fulfilling the rites of the mother goddess, and they joined it to the dances of the biennial festivals, in which Dionysus rejoices. Choru 139 He is sweet in the mountains cf. Dodds, ad loc. whenever after the running dance he falls on the ground, wearing the sacred garment of fawn skin, hunting the blood of the slain goat, a raw-eaten delight, rushing to the, |
5. Isocrates, Panegyricus, 34.7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • Atticism Found in books: Konig and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 220; König and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 220 NA> |
6. Plato, Republic, 6.509b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • Atticus Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 280; Gerson and Wilberding, The New Cambridge Companion to Plotinus (2022) 134 NA> |
7. Plato, Timaeus, 28b, 29c, 29e, 29e2, 29e3, 37a, 41a, 41b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • Atticus • Atticus (Middle Platonist) • Atticus, Platonist • Atticus, on interpreting Plato Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 562; Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 144; Fowler, Plato in the Third Sophistic (2014) 268, 269; Gerson and Wilberding, The New Cambridge Companion to Plotinus (2022) 132, 134; Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 114; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 839; Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 38, 39; Osborne, Irenaeus of Lyons (2001) 70; Vazques and Ross, Time and Cosmology in Plato and the Platonic Tradition (2022) 113; d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 102 28b οὕτως ἀποτελεῖσθαι πᾶν· οὗ δʼ ἂν εἰς γεγονός, γεννητῷ παραδείγματι προσχρώμενος, οὐ καλόν. ὁ δὴ πᾶς οὐρανὸς —ἢ κόσμος ἢ καὶ ἄλλο ὅτι ποτὲ ὀνομαζόμενος μάλιστʼ ἂν δέχοιτο, τοῦθʼ ἡμῖν ὠνομάσθω—σκεπτέον δʼ οὖν περὶ αὐτοῦ πρῶτον, ὅπερ ὑπόκειται περὶ παντὸς ἐν ἀρχῇ δεῖν σκοπεῖν, πότερον ἦν ἀεί, γενέσεως ἀρχὴν ἔχων οὐδεμίαν, ἢ γέγονεν, ἀπʼ ἀρχῆς τινος ἀρξάμενος. γέγονεν· ὁρατὸς γὰρ ἁπτός τέ ἐστιν καὶ σῶμα ἔχων, πάντα δὲ τὰ τοιαῦτα αἰσθητά, τὰ, 28b be beautiful; but whenever he gazes at that which has come into existence and uses a created model, the object thus executed is not beautiful. Now the whole Heaven, or Cosmos, or if there is any other name which it specially prefers, by that let us call it,—so, be its name what it may, we must first investigate concerning it that primary question which has to be investigated at the outset in every case,—namely, whether it has existed always, having no beginning of generation, or whether it has come into existence, having begun from some beginning. It has come into existence; for it is visible and tangible and possessed of a body; and all such things are sensible, 29c they must in no wise fall short thereof; whereas the accounts of that which is copied after the likeness of that Model, and is itself a likeness, will be analogous thereto and possess likelihood; for I as Being is to Becoming, so is Truth to Belief. Wherefore, Socrates, if in our treatment of a great host of matters regarding the Gods and the generation of the Universe we prove unable to give accounts that are always in all respects self-consistent and perfectly exact, be not thou surprised; rather we should be content if we can furnish accounts that are inferior to none in likelihood, remembering that both I who speak, 29e constructed Becoming and the All. He was good, and in him that is good no envy ariseth ever concerning anything; and being devoid of envy He desired that all should be, so far as possible, like unto Himself. Tim. This principle, then, we shall be wholly right in accepting from men of wisdom as being above all the supreme originating principle of Becoming and the Cosmos. 37a having come into existence by the agency of the best of things intelligible and ever-existing as the best of things generated. Inasmuch, then, as she is a compound, blended of the natures of the Same and the Other and Being, these three portions, and is proportionately divided and bound together, and revolves back upon herself, whenever she touches anything which has its substance dispersed or anything which has its substance undivided she is moved throughout her whole being and announces what the object is identical with, 41a and of Cronos and Rhea were born Zeus and Hera and all those who are, as we know, called their brethren; and of these again, other descendants. 41b yet to will to dissolve that which is fairly joined together and in good case were the deed of a wicked one. Wherefore ye also, seeing that ye were generated, are not wholly immortal or indissoluble, yet in no wise shall ye be dissolved nor incur the doom of death, seeing that in my will ye possess a bond greater and more sovereign than the bonds wherewith, at your birth, ye were bound together. Now, therefore, what I manifest and declare unto you do ye learn. Three mortal kinds still remain ungenerated; but if these come not into being the Heaven will be imperfect; for it will not contain within itself the whole sum of the hinds of living creatures, yet contain them it must if, |
8. Thucydides, The History of The Peloponnesian War, 2.37.1, 4.89 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • Amphiaraos, and Attic-Boiotian relations • Atticism • Thespiai, atticizing Found in books: Konig and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 220; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 389; König and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 220; Wilding, Reinventing the Amphiareion at Oropos (2022) 36 2.37.1 ‘χρώμεθα γὰρ πολιτείᾳ οὐ ζηλούσῃ τοὺς τῶν πέλας νόμους, παράδειγμα δὲ μᾶλλον αὐτοὶ ὄντες τισὶν ἢ μιμούμενοι ἑτέρους. καὶ ὄνομα μὲν διὰ τὸ μὴ ἐς ὀλίγους ἀλλ’ ἐς πλείονας οἰκεῖν δημοκρατία κέκληται: μέτεστι δὲ κατὰ μὲν τοὺς νόμους πρὸς τὰ ἴδια διάφορα πᾶσι τὸ ἴσον, κατὰ δὲ τὴν ἀξίωσιν, ὡς ἕκαστος ἔν τῳ εὐδοκιμεῖ, οὐκ ἀπὸ μέρους τὸ πλέον ἐς τὰ κοινὰ ἢ ἀπ’ ἀρετῆς προτιμᾶται, οὐδ’ αὖ κατὰ πενίαν, ἔχων γέ τι ἀγαθὸν δρᾶσαι τὴν πόλιν, ἀξιώματος ἀφανείᾳ κεκώλυται. 4.89 τοῦ δ’ ἐπιγιγνομένου χειμῶνος εὐθὺς ἀρχομένου, ὡς τῷ Ἱπποκράτει καὶ Δημοσθένει στρατηγοῖς οὖσιν Ἀθηναίων τὰ ἐν τοῖς Βοιωτοῖς ἐνεδίδοτο καὶ ἔδει τὸν μὲν Δημοσθένη ταῖς ναυσὶν ἐς τὰς Σίφας ἀπαντῆσαι, τὸν δ’ ἐπὶ τὸ Δήλιον, γενομένης διαμαρτίας τῶν ἡμερῶν ἐς ἃς ἔδει ἀμφοτέρους στρατεύειν, ὁ μὲν Δημοσθένης πρότερον πλεύσας πρὸς τὰς Σίφας καὶ ἔχων ἐν ταῖς ναυσὶν Ἀκαρνᾶνας καὶ τῶν ἐκεῖ πολλοὺς ξυμμάχων, ἄπρακτος γίγνεται μηνυθέντος τοῦ ἐπιβουλεύματος ὑπὸ Νικομάχου ἀνδρὸς Φωκέως ἐκ Φανοτέως, ὃς Λακεδαιμονίοις εἶπεν, ἐκεῖνοι δὲ Βοιωτοῖς: καὶ βοηθείας γενομένης πάντων Βοιωτῶν ʽοὐ γάρ πω Ἱπποκράτης παρελύπει ἐν τῇ γῇ ὤν̓ προκαταλαμβάνονται αἵ τε Σῖφαι καὶ ἡ Χαιρώνεια. ὡς δὲ ᾔσθοντο οἱ πράσσοντες τὸ ἁμάρτημα, οὐδὲν ἐκίνησαν τῶν ἐν ταῖς πόλεσιν. 2.37.1 Our constitution does not copy the laws of neighboring states; we are rather a pattern to others than imitators ourselves. Its administration favors the many instead of the few; this is why it is called a democracy. If we look to the laws, they afford equal justice to all in their private differences; if to social standing, advancement in public life falls to reputation for capacity, class considerations not being allowed to interfere with merit; nor again does poverty bar the way, if a man is able to serve the state, he is not hindered by the obscurity of his condition. 4.89 It was in the first days of the winter following that the places in Boeotia were to be put into the hands of Athenian generals, Hippocrates and Demosthenes, the latter of whom was to go with his ships to Siphae, the former to Delium . A mistake, however, was made in the days on which they were each to start; and Demosthenes sailing first to Siphae, with the Acarians and many of the allies from those parts on board, failed to effect anything, through the plot having been betrayed by Nicomachus, a Phocian from Phanotis, who told the Lacedaemonians, and they the Boeotians. Succours accordingly flocked in from all parts of Boeotia, Hippocrates not being yet there to make his diversion, and Siphae and Chaeronea were promptly secured, and the conspirators, informed of the mistake, did not venture on any movement in the towns. |
9. Xenophon, Hellenica, 1.4.13-1.4.20 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • Atticus • Mother of the Gods, in Attic drama Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 330; Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 734 1.4.13 When he sailed in, the common crowd of Piraeus and of the city gathered to his ships, filled with wonder and desiring to see the famous Alcibiades. Some of them said that he was the best of the citizens; that he alone was banished without just cause, but rather because he was plotted against by those who had less power than he and spoke less well and ordered their political doings with a view to their own private gain, whereas he was always 407 B.C. advancing the common weal, both by his own means and by the power of the state. 1.4.14 At the time in question, In 415 B.C. just before the departure of Alcibiades with the Syracusan expedition. they said, he was willing to be brought to trial at once, when the charge had just been made that he had committed sacrilege against the Eleusinian Mysteries; his enemies, however, postponed the trial, which was obviously his right, and then, when he was absent, robbed him of his fatherland; 1.4.15 thereafter, in his exile, helpless as a slave and in danger of his life every day, he was forced to pay court to those whom he hated most The Spartans and the Persians. ; and though he saw those who were dearest to him, his fellow-citizens and kinsmen and all Athens, making mistakes, he was debarred by his banishment from the opportunity of helping them. 1.4.16 It was not the way, they said, of men such as he to desire revolution or a change in government; for under the democracy it had been his fortune to be not only superior to his contemporaries but also not inferior to his elders, while his enemies, on the other hand, were held in precisely the same low estimation after his banishment as before; later, however, when they had gained power, they had slain the best men, and since they alone were left, they were accepted by the citizens merely for the reason that better men were not available. 1.4.17 Others, however, said that Alcibiades alone was responsible for their past troubles, and as for the ills which threatened to befall the state, he alone would probably prove to be the prime cause of them. 1.4.18 Meanwhile Alcibiades, who had come to anchor close to the shore, did not at once disembark, through fear of his enemies; but mounting upon the deck of 407 B.C. his ship, he looked to see whether his friends were present. 1.4.19 But when he sighted his cousin Euryptolemus, the son of Peisianax, and his other relatives and with them his friends, then he disembarked and went up to the city, accompanied by a party who were prepared to quell any attack that anyone might make upon him. 1.4.20 And after he had spoken in his own defence before the Senate and the Assembly, saying that he had not committed sacrilege and that he had been unjustly treated, and after more of the same sort had been said, with no one speaking in opposition because the Assembly would not have tolerated it, he was proclaimed general-in-chief with absolute authority, the people thinking that he was the man to recover for the state its former power; then, as his first act, he led out all his troops and conducted by land the procession From Athens to the temple of Demeter at Eleusis. of the Eleusinian Mysteries, which the Athenians had been conducting by sea on account of the war; |
10. Aeschines, Letters, 3.182 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: • Attic oratory • oratory, Attic, Found in books: Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 344; Marincola et al., Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians (2021) 218, 220 3.182 But, by the Olympian gods, I think one ought not to name those men on the same day with this monster! Now let Demosthenes show if anywhere stands written an order to crown any one of those men. Was the democracy, then, ungrateful? No, but noble-minded, and those men were worthy of their city. For they thought that their honor should be conferred, not in written words, but in the memory of those whom they had served; and from that time until this day it abides, immortal. But what rewards they did receive, it is well to recall. |
11. Demosthenes, Orations, 19.251-19.252 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: • Oratory, Attic • oratory, Attic, Found in books: Marincola et al., Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians (2021) 223, 224; Serafim and Papioannou, Nonverbal Behaviour in Ancient Literature: Athenian Dialogues III (2023) 162 19.251 Let us now turn to his remarks about Solon. By way of censure and reproach of the impetuous style of Timarchus, he alleged that a statue of Solon, with his robe drawn round him and his hand enfolded, had been set up to exemplify the self-restraint of the popular orators of that generation. People who live at Salamis, however, inform us that this statue was erected less than fifty years ago. Now from the age of Solon to the present day about two hundred and forty years have elapsed, so that the sculptor who designed that disposition of drapery had not lived in Solon’s time,—nor even his grand-father. 19.252 He illustrated his remarks by representing to the jury the attitude of the statue; but his mimicry did not include what, politically, would have been much more profitable than an attitude,—a view of Solon’s spirit and purpose, so widely different from his own. When Salamis had revolted, and the Athenian people had forbidden under penalty of death any proposal for its recovery, Solon, accepting the risk of death, composed and recited an elegiac poem, and so retrieved that country for Athens and removed a standing dishonor. |
12. Lycurgus, Against Leocrates, 74, 77 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: • Attic oratory • oratory, Attic, Found in books: Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 358, 360; Marincola et al., Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians (2021) 213 NA> |
13. Cicero, Brutus, 15, 24, 51, 160, 314-316, 325-327 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: • Atticism • Atticus • Atticus (Titus Pomponius) • Atticus, T. Pomponius • Cicero, and Atticism Found in books: Baumann and Liotsakis, Reading History in the Roman Empire (2022) 3; Breed, Keitel and Wallace, Lucilius and Satire in Second-Century BC Rome (2018) 272; Csapo et al., Theatre and Autocracy in the Ancient World (2022) 158; Culík-Baird, Cicero and the Early Latin Poets (2022) 60, 202; Konig and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 221; König and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 221; Zanker, The Mask of Socrates: The Image of the Intellectual in Antiquity (1996) 205 15 ille vero et nova, inquam, mihi quidem multa et eam utilitatem et eam attulit Mahly : attulit et eam Gud. 38 quam requirebam, ut explicatis ordinibus temporum uno in conspectu omnia viderem. Quae quae Eberhard : qua L : quo B1H1 vetus cum studiose tractare coepissem, ipsa mihi tractatio litterarum salutaris fuit admonuitque, Pomponi, ut a te ipso sumerem aliquid ad me reficiendum teque remunerandum si non pari, at grato tamen munere: quamquam illud Hesiodium laudatur a doctis, quod eadem mensura reddere iubet quae acceperis aut etiam cumulatiore, si possis. 24 praeclare, inquam, Brute, dicis eoque magis ista dicendi laude delector quod cetera, quae sunt quon- dam habita in civitate pulcherrima pulcherrime FOG , nemo est tam humilis qui se non aut posse adipisci aut adeptum putet; eloquentem neminem video factum esse victoria. Sed quo facilius sermo explicetur, sedentes, si videtur, agamus. Cum idem placuisset illis, tum in pratulo propter Platonis statuam con- sedimus. 51 at vero extra Graeciam magna dicendi studia fuerunt maximique huic laudi habiti honores inlustre oratorum nomen reddiderunt. Nam ut semel e Piraeo eloquentia evecta est, omnis peragravit insulas atque ita peregrinata tota Asia est, ut se externis oblineret oblineret vulg. : obtineret O : optineret codd. moribus omnemque illam salubritatem Atticae dictionis et quasi sanitatem perderet ac loqui paene dedisceret. Hinc Asiatici oratores non contemnendi qui dem nec celeritate nec copia, sed parum pressi et nimis redundantes; Rhodii saniores et Atticorum similiores. 160 defendit postea Liciniam virginem, cum annos xxvii natus esset. In ea ipsa causa fuit eloquentissimus orationisque eius scriptas quasdam partis reliquit. Voluit adulescens in colonia Narbonensi causae popularis aliquid adtingere eamque coloniam, ut fecit, ipse deducere; exstat in eam legem senior, ut ita dicam, quam aetas illa ferebat oratio. Multae deinde causae; sed ita tacitus tribunatus ut, nisi in eo magistratu cenavisset apud praeconem Granium idque nobis bis bis om. O, secl. Lambinus narravisset Lucilius, tribunum plebis nesciremus fuisse. 314 itaque cum me et amici et medici hortarentur ut causas agere desisterem, quodvis potius periculum mihi adeundum quam a sperata dicendi gloria discedendum desciscendum maluit Ernesti putavi. Sed cum censerem remissione et moderatione vocis et commutato genere dicendi me et periculum vitare posse et temperatius dicere, ut consuetudinem dicendi et... dicendi secl. Weidner mutarem mutarim FBHM : ut . . mutarem secl. Eberhard , ea causa mihi in Asiam proficiscendi fuit. Itaque cum essem biennium versatus in causis et iam et iam F : etiam C in foro celebratum meum nomen esset, Roma sum profectus. 315 cum venissem Athenas, sex mensis cum Antiocho veteris Academiae nobilissimo et prudentissimo philosopho fui studiumque philosophiae numquam intermissum a primaque adulescentia cultum et semper auctum hoc rursus summo auctore et doctore renovavi. Eodem tamen tempore Athenis apud Demetrium Syrum veterem et non ignobilem dicendi magistrum studiose exerceri solebam. Post a me Asia tota peragrata est †tum cum L : et cum vulg. : dum s. studeo Eberhard : fuique cum Kayser : et summis quidem or. usus sum Piderit : referta tum Friedrich summis quidem oratoribus, quibuscum exercebar ipsis libentibus; quorum 25 erat princeps Menippus Stratonicensis meo iudicio tota Asia illis temporibus disertissimus; et, si nihil habere molestiarum nec nec FOG : et C ineptiarum Atticorum est, hic orator in illis numerari recte potest. 316 adsiduissime autem mecum fuit Dionysius Magnes; erat etiam Aeschylus Aeschilus F : esculus G cnidius O2 vetus : gnidius F : enidius C Cnidius, Adramyttenus Xenocles. Hi tum in Asia rhetorum principes numerabantur. Quibus non contentus Rhodum veni meque ad eundem, quem Romae audiveram Molonem applicavi cum actorem in veris causis scriptoremque praestantem tum in in add. Eberhard notandis animadvertendisque vitiis et in instituendo docendoque prudentissimum. Is dedit operam, si modo id consequi potuit, ut nimis redundantis nos et supra fluentis supra fluentes FG : suprafluentes C iuvenili quadam dicendi impunitate et et s. secl. Schütz licentia reprimeret et quasi extra ripas diffluentis diffluentes vulg. : diffluenti F : diffluentem C coerceret. Ita recepi me biennio post non modo exercitatior sed prope mutatus. Nam et contentio nimia vocis resederat et quasi deferverat resederat... deferverat vulg. : reciderat ... referverat L oratio lateribusque vires et corpori corpori codd. det. : corporis L mediocris habitus accesserat. 325 sed si quaerimus cur adulescens magis floruerit dicendo quam senior Hortensius, causas reperiemus verissimas duas. Primam primam Ernesti : primum L , quod genus erat orationis Asiaticum adulescentiae magis concessum quam senectuti. Genera autem Asiaticae dictionis duo sunt: unum sententiosum et argutum, sententiis non tam gravibus et severis quam et severs quam vulg. : etsi veris nunquam L concinnis et venustis, qualis in historia Timaeus, in dicendo autem pueris nobis Hierocles Alabandeus, magis etiam Menecles frater eius fuit, quorum utriusque orationes sunt in primis ut Asiatico in genere laudabiles. Aliud aliud L : alterum E. F. Eberhard autem genus est non tam sententiis frequentatum quam verbis volucre atque incitatum, quale quale BHM : quali C : qualis codd. deft. est nunc Asia tota, nec flumine solum orationis, sed etiam exornato et faceto faceto L : facto Ruhnken genere verborum, in quo fuit fuit L : floruit Eberhard Aeschylus Cnidius et meus aequalis Milesius Aeschines. In his erat admirabilis orationis cursus, ornata sententiarum concinnitas non erat. 326 haec autem, ut dixi, genera dicendi aptiora sunt adulescentibus, in senibus gravitatem non habent. Itaque Hortensius utroque genere florens clamores faciebat adulescens. Habebat enim et Meneclium illud studium crebrarum venustarumque sententiarum, in quibus in quibus L : in quo Stangl , ut in illo Graeco, sic in hoc erant quaedam magis venustae dulcesque sententiae quam aut necessariae aut interdum utiles in quibus... utiles secl. Friednch : ut in illo ... hoc secl. Eberhard ; et erat oratio cum incitata et vibrans tum etiam accurata et polita. Non probabantur probabantur Ernesti : probantur L haec senibus—saepe videbam cum inridentem tum tum ... tum maluit Bake etiam irascentem et stomachantem Philippum—, sed mirabantur adulescentes, multitudo movebatur. Erat excellens iudicio 327 vulgi et facile primas tenebat adulescens Erat excellens ... adulescens secl. Schütz : erat ... videbatur secl. Friedrich : erat ... excitabat secl. Eberhard . Etsi enim genus illud dicendi auctoritatis habebat parum, tamen aptum esse aetati videbatur. Et certe, quod et ingeni quaedam forma elucebat elucebat Lambinus : lucebat L et om. G et et ... et secl. Schütz exercitatio exercitatio Martha : exercitatione L perfecta verborum verborum. eratque L : eratque verborum vulg. : erat verborum eratque Friedrich : erat sententiarum concinnitas verborumque Bake comprehensione Martha : comprehensio L astricta comprehensione, summam hominum admirationem excitabat. Sed cum iam honores et illa senior auctoritas gravius quiddam requireret, remanebat idem nec decebat idem; quodque exercitationem studiumque dimiserat, quod in eo fuerat acerrimum, concinnitas illa crebritasque sententiarum pristina manebat, sed ea vestitu illo orationis quo consuerat ornata non erat. Hoc tibi ille, Brute, minus fortasse placuit quam placuisset, si ilium flagrantem studio et florentem facultate audire potuisses. tum Brutus: Ego vero, inquit, et ista quae dicis video qualia sint et et om. BHM Hortensium magnum oratorem semper putavi maximeque probavi pro Messalla dicentem, cum tu afuisti. Sic ferunt, inquam, idque idemque BHM declarat totidem quot dixit, ut aiunt, scripta verbis oratio. Ergo ille a Crasso consule et Scaevola usque ad Paullum et Marcellum consules floruit, nos in eodem cursu fuimus a Sulla dictatore ad eosdem fere consules. Sic Q. Hortensi vox exstincta fato suo est, nostra publico. 15 "It certainly furnished many hints," said I, "which were entirely new to me: and the exact order of time which you observed through the whole, gave me the opportunity I had long wished for, of beholding the history of all nations in one regular and comprehensive view. The attentive perusal of it proved an excellent remedy for my sorrows, and led me to think of attempting something on your own plan, partly to amuse myself, and partly to return your favour, by a grateful, though not an equal acknowledgment. We are commanded, it is true, in that precept of Hesiod, so much admired by the learned, to return with the same measure we have received; or, if possible, with a larger. 24 "Your remark," said I, "is very just; and I have a higher opinion of the merit of eloquence, because, though there is scarcely any person so diffident as not to persuade himself, that he either has, or may acquire every other accomplishment which, formerly, could have given him consequence in the State; I can find no person who has been made an orator by the success of his military prowess.- But that we may carry on the conversation with greater ease, let us seat ourselves."As my visitors had no objection to this, we accordingly took our seats in a private lawn, near a statue of Plato. 51 The Art of speaking was likewise studied, and admired, beyond the limits of Greece; and the extraordinary honours which were paid to oratory have perpetuated the names of many foreigners who had the happiness to excel in it. For no sooner had eloquence ventured to sail from the Peiraeus, but she traversed all the isles, and visited every part of Asia; till at last she infected herself with their manners, and lost all the purity and the healthy complexion of the Attic style, and indeed had almost forgot her native language. The Asiatic orators, therefore, though not to be undervalued for the rapidity and the copious variety of their elocution, were certainly too loose and luxuriant. But the Rhodians were of a sounder constitution, and more resembled the Athenians. 160 He afterwards defended the Vestal virgin Licinia, when he was only twenty-seven years of age; on which occasion he discovered an uncommon share of eloquence, as is evident from those parts of his oration which he left behind him in writing. As he was then desirous to have the honour of settling the colony of Narbo (as he afterwards did) he thought it advisable to recommend himself, by undertaking the management of some popular cause. His oration, in support of the act which was proposed for that purpose, is still extant; and reveals a greater maturity of genius than might have been expected at that time of life. He afterwards pleaded many other causes: but his tribunate was such a remarkably silent one, that if he had not supped with Granius the beadle when he enjoyed that office (a circumstance which has been twice mentioned by Lucilius) we should scarcely have known that a tribune of that name had existed.", 314 When my friends, therefore, and physicians, advised me to meddle no more with legal cases, I resolved to run any hazard, rather than quit the hopes of glory, which I had proposed to myself from pleading: but when I considered, that by managing my voice, and changing my way of speaking, I might both avoid all future danger of that kind, and speak with greater ease, I took a resolution of travelling into Asia, merely for an opportunity to correct my manner of speaking. So that after I had been two years in the courts, and acquired some reputation in the forum, I left Rome. 315 When I came to Athens, I spent six months with Antiochus, the principal and most judicious philosopher of the Old Academy; and under this able master, I renewed those philosophical studies which I had laboriously cultivated and improved from my earliest youth. At the same time, however, I continued my rhetorical Exercises under Demetrius the Syrian, an experienced and reputable master of the art of speaking."After leaving Athens, I traversed every part of Asia, where I was voluntarily attended by the principal orators of the country with whom I renewed my rhetorical exercises. The chief of them was Menippus of Stratoniceia, the most eloquent of all the Asiatics: and if to be neither tedious nor impertinent is the characteristic of an Attic orator, he may be justly ranked in that class. 316 Dionysius also of Magnesia, Aeschylus of Cnidus, and Xenocles of Adramyttium, who were esteemed the leading rhetoricians of Asia, were continually with me. Not contented with these, I went to Rhodes, and applied myself again to Molon, whom I had heard before at Rome; and who was both an experienced pleader, and a fine writer, and particularly judicious in remarking the faults of his scholars, as well as in his method of teaching and improving them. His principal trouble with me, was to restrain the luxuriance of a juvenile imagination, always ready to overflow its banks, within its due and proper channel. Thus, after an excursion of two years, I returned to Italy, not only much improved, but almost changed into a new man. The vehemence of my voice and action was considerably abated; the excessive ardour of my language was corrected; my lungs were strengthened; and my whole constitution confirmed and settled. " 325 But if we mean to inquire, why Hortensius was more admired for his eloquence in the younger part of his life, than in his latter years, we shall find it owing to the following causes. The first was, that an Asiatic style is more allowable in a young man than in an old one. of this there are two different kinds. The former is sententious and sprightly, and abounds in those turns of sentiment which are not so much distinguished by their weight and solidity as by their neatness and elegance; of this cast was Timaeus the historian, and the two orators so much talked of in our younger days, Hierocles of Alabanda, and his brother Menecles, but particularly the latter; both whose orations may be reckoned master-pieces of the kind. The other sort is not so remarkable for the plenty and richness of its sentiments, as for its rapid volubility of expression, which at present is the ruling taste in Asia; but, besides its uncommon fluency, it is recommended by a choice of words which are peculiarly delicate and ornamental:- of this kind were Aeschylus the Cnidian, and my contemporary Aeschines the Milesian; for they had an admirable command of language, with very little elegance of sentiment.", 326 These showy kinds of eloquence are agreeable enough in young people; but they are entirely destitute of that gravity and composure which befits a riper age. As Hortensius therefore excelled in both, he was heard with applause in the earlier part of his life. For he had all that fertility and graceful variety of sentiment which distinguished the character of Menecles: but, as in Menecles, so in him, there were many turns of sentiment which were more delicate and entertaining than really useful, or indeed sometimes convenient. His language also was brilliant and rapid, and yet perfectly neat and accurate; but by no means agreeable to men of riper years. I have often seen it received by Philippus with the utmost derision, and, upon some occasions, with a contemptuous indignation: but the younger part of the audience admired it, and the populace were highly pleased with it. 327 In his youth, therefore, he met the warmest approbation of the public, and maintained his post with ease as the leading orator. For the style he chose to speak in, though it has little weight, or authority, appeared very suitable to his age: and as it revealed in him the most visible marks of genius and application, and was recommended by the rhythmical cadence of his periods, he was heard with universal applause. But when the honours he afterwards rose to, and the dignity of his years required something more serious and composed, he still continued to appear in the same character, though it no longer became him: and as he had, for some considerable time, intermitted those exercises, and relaxed that laborious attention which had once distinguished him, though his former neatness of expression, and luxuriance of sentiment still remained, they were stripped of those brilliant ornaments they had been used to wear. For this reason, perhaps, my Brutus, he appeared less pleasing to you than he would have done, if you had been old enough to hear him, when he was fired with emulation and flourished in the full bloom of his eloquence.", |
14. Cicero, On Friendship, 45 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: • Atticus • Atticus, Found in books: Atkins, The Cambridge Companion to Cicero's Philosophy (2021) 296; Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 72 NA> |
15. Cicero, On Divination, 2.1-2.4, 2.72-2.74 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: • Atticus • Atticus T. Pomponius • Atticus, Titus Pomponius • Pomponius Atticus, T. Found in books: Gilbert, Graver and McConnell, Power and Persuasion in Cicero's Philosophy (2023) 49; Maso, CIcero's Philosophy (2022) 80; Rosa and Santangelo, Cicero and Roman Religion: Eight Studies (2020) 38; Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 27; Wynne, Horace and the Gift Economy of Patronage (2019) 25 2.1 Quaerenti mihi multumque et diu cogitanti, quanam re possem prodesse quam plurimis, ne quando intermitterem consulere rei publicae, nulla maior occurrebat, quam si optimarum artium vias traderem meis civibus; quod conpluribus iam libris me arbitror consecutum. Nam et cohortati sumus, ut maxime potuimus, ad philosophiae studium eo libro, qui est inscriptus Hortensius, et, quod genus philosophandi minime adrogans maximeque et constans et elegans arbitraremur, quattuor Academicis libris ostendimus. 2.2 Cumque fundamentum esset philosophiae positum in finibus bonorum et malorum, perpurgatus est is locus a nobis quinque libris, ut, quid a quoque, et quid contra quemque philosophum diceretur, intellegi posset. Totidem subsecuti libri Tusculanarum disputationum res ad beate vivendum maxime necessarias aperuerunt. Primus enim est de contemnenda morte, secundus de tolerando dolore, de aegritudine lenienda tertius, quartus de reliquis animi perturbationibus, quintus eum locum conplexus est, qui totam philosophiam maxime inlustrat; docet enim ad beate vivendum virtutem se ipsa esse contentam. 2.3 Quibus rebus editis tres libri perfecti sunt de natura deorum, in quibus omnis eius loci quaestio continetur. Quae ut plane esset cumulateque perfecta, de divinatione ingressi sumus his libris scribere; quibus, ut est in animo, de fato si adiunxerimus, erit abunde satis factum toti huic quaestioni. Atque his libris adnumerandi sunt sex de re publica, quos tum scripsimus, cum gubernacula rei publicae tenebamus. Magnus locus philosophiaeque proprius a Platone, Aristotele, Theophrasto totaque Peripateticorum familia tractatus uberrime. Nam quid ego de Consolatione dicam? quae mihi quidem ipsi sane aliquantum medetur, ceteris item multum illam profuturam puto. Interiectus est etiam nuper liber is, quem ad nostrum Atticum de senectute misimus; in primisque, quoniam philosophia vir bonus efficitur et fortis, Cato noster in horum librorum numero ponendus est. 2.4 Cumque Aristoteles itemque Theophrastus, excellentes viri cum subtilitate, tum copia, cum philosophia dicendi etiam praecepta coniunxerint, nostri quoque oratorii libri in eundem librorum numerum referendi videntur. Ita tres erunt de oratore, quartus Brutus, quintus orator. Adhuc haec erant; ad reliqua alacri tendebamus animo sic parati, ut, nisi quae causa gravior obstitisset, nullum philosophiae locum esse pateremur, qui non Latinis litteris inlustratus pateret. Quod enim munus rei publicae adferre maius meliusve possumus, quam si docemus atque erudimus iuventutem? his praesertim moribus atque temporibus, quibus ita prolapsa est, ut omnium opibus refreda atque coe+rcenda sit. 2.72 Hoc intellegere perfecti auguris est; illi autem, qui in auspicium adhibetur, cum ita imperavit is, qui auspicatur: dicito, si silentium esse videbitur, nec suspicit nec circumspicit; statim respondet silentium esse videri. Tum ille: dicito, si pascentur .— Pascuntur .— Quae aves? aut ubi? Attulit, inquit, in cavea pullos is, qui ex eo ipso nominatur pullarius. Haec sunt igitur aves internuntiae Iovis! quae pascantur necne, quid refert? Nihil ad auspicia; sed quia, cum pascuntur, necesse est aliquid ex ore cadere et terram pavire (terripavium primo, post terripudium dictum est; hoc quidem iam tripudium dicitur)—cum igitur offa cecidit ex ore pulli, tum auspicanti tripudium solistimum nuntiatur. 2.73 Ergo hoc auspicium divini quicquam habere potest, quod tam sit coactum et expressum? Quo antiquissumos augures non esse usos argumento est, quod decretum collegii vetus habemus omnem avem tripudium facere posse. Tum igitur esset auspicium (si modo esset ei liberum) se ostendisse; tum avis illa videri posset interpres et satelles Iovis; nunc vero inclusa in cavea et fame enecta si in offam pultis invadit, et si aliquid ex eius ore cecidit, hoc tu auspicium aut hoc modo Romulum auspicari solitum putas? 2.74 Iam de caelo servare non ipsos censes solitos, qui auspicabantur? Nunc imperant pullario; ille renuntiat. Fulmen sinistrum auspicium optumum habemus ad omnis res praeterquam ad comitia; quod quidem institutum rei publicae causa est, ut comitiorum vel in iudiciis populi vel in iure legum vel in creandis magistratibus principes civitatis essent interpretes. At Ti. Gracchi litteris Scipio et Figulus consules, cum augures iudicassent eos vitio creatos esse, magistratu se abdicaverunt. Quis negat augurum disciplinam esse? divinationem nego. At haruspices divini; quos cum Ti. Gracchus propter mortem repentinam eius, qui in praerogativa referenda subito concidisset, in senatum introduxisset, non iustum rogatorem fuisse dixerunt. 2.1 Book IIAfter serious and long continued reflection as to how I might do good to as many people as possible and thereby prevent any interruption of my service to the State, no better plan occurred to me than to conduct my fellow-citizens in the ways of the noblest learning — and this, I believe, I have already accomplished through my numerous books. For example, in my work entitled Hortensius, I appealed as earnestly as I could for the study of philosophy. And in my Academics, in four volumes, I set forth the philosophic system which I thought least arrogant, and at the same time most consistent and refined. 2.2 And, since the foundation of philosophy rests on the distinction between good and evil, I exhaustively treated that subject in five volumes and in such a way that the conflicting views of the different philosophers might be known. Next, and in the same number of volumes, came the Tusculan Disputations, which made plain the means most essential to a happy life. For the first volume treats of indifference to death, the second of enduring pain, the third of the alleviation of sorrow, the fourth of other spiritual disturbances; and the fifth embraces a topic which sheds the brightest light on the entire field of philosophy since it teaches that virtue is sufficient of itself for the attainment of happiness. 2.3 After publishing the works mentioned I finished three volumes On the Nature of the Gods, which contain a discussion of every question under that head. With a view of simplifying and extending the latter treatise I started to write the present volume On Divination, to which I plan to add a work on Fate; when that is done every phase of this particular branch of philosophy will be sufficiently discussed. To this list of works must be added the six volumes which I wrote while holding the helm of state, entitled On the Republic — a weighty subject, appropriate for philosophic discussion, and one which has been most elaborately treated by Plato, Aristotle, Theophrastus, and the entire peripatetic school. What need is there to say anything of my treatise On Consolation? For it is the source of very great comfort to me and will, I think, be of much help to others. I have also recently thrown in that book On Old Age, which I sent my friend Atticus; and, since it is by philosophy that a man is made virtuous and strong, my Cato is especially worthy of a place among the foregoing books. 2.4 Inasmuch as Aristotle and Theophrastus, too, both of whom were celebrated for their keenness of intellect and particularly for their copiousness of speech, have joined rhetoric with philosophy, it seems proper also to put my rhetorical books in the same category; hence we shall include the three volumes On Oratory, the fourth entitled Brutus, and the fifth called The Orator.2 I have named the philosophic works so far written: to the completion of the remaining books of this series I was hastening with so much ardour that if some most grievous cause had not intervened there would not now be any phase of philosophy which I had failed to elucidate and make easily accessible in the Latin tongue. For what greater or better service can I render to the commonwealth than to instruct and train the youth — especially in view of the fact that our young men have gone so far astray because of the present moral laxity that the utmost effort will be needed to hold them in check and direct them in the right way? 2.72 To understand that belongs to a perfect augur.) After the celebrant has said to his assistant, Tell me when silence appears to exist, the latter, without looking up or about him, immediately replies, Silence appears to exist. Then the celebrant says, Tell me when the chickens begin to eat. They are eating now, is the answer. But what are these birds they are talking about, and where are they? Someone replies, Its poultry. Its in a cage and the person who brought it is called a poulterer, because of his business. These, then, are the messengers of Jove! What difference does it make whether they eat or not?, so far as the auspices are concerned. But, because of the fact that, while they eat, some food must necessarily fall from their mouths and strike upon the ground (terram pavire), — this at first was called terripavium, and later, terripudium; now it is called tripudium — therefore, when a crumb of food falls from a chickens mouth a tripudium solistimum is announced to the celebrant. 35, 2.73 Then, how can there be anything divine about an auspice so forced and so extorted? That such a practice did not prevail with the augurs of ancient times is proven by an old ruling of our college which says, Any bird may make a tripudium. There might be an auspice if the bird were free to show itself outside its cage. In that case it might be called the interpreter and satellite of Jove. But now, when shut up inside a cage and tortured by hunger, if it seizes greedily upon its morsel of pottage and something falls from its mouth, do you consider that is an auspice? Or do you believe that this was the way in which Romulus used to take the auspices? 2.74 Again, do you not think that formerly it was the habit of the celebrants themselves to make observation of the heavens? Now they order the poulterer, and he gives responses! We regard lightning on the left as a most favourable omen for everything except for an election, and this exception was made, no doubt, from reasons of political expediency so that the rulers of the State would be the judges of the regularity of an election, whether held to pass judgements in criminal cases, or to enact laws, or to elect magistrates.The consuls, Scipio and Figulus, you say, resigned their office when the augurs rendered a decision based on a letter written by Tiberius Gracchus, to the effect that those consuls had not been elected according to augural law. Who denies that augury is an art? What I deny is the existence of divination. But you say: Soothsayers have the power of divination; and you mention the fact that, on account of the unexpected death of the person who had suddenly fallen while bringing in the report of the vote of the prerogative century, Tiberius Gracchus introduced the soothsayers into the Senate and they declared that the president had violated augural law. |
16. Cicero, On The Ends of Good And Evil, 3.74, 5.1-5.4, 5.1.1-5.1.3, 5.2.4-5.2.5, 5.22 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: • Atticism • Atticus • Atticus (Middle Platonist) • Atticus T. Pomponius • Atticus, • Pomponius Atticus, T., admires Epicurus • Pomponius Atticus, T., admires Pythagoras • Pomponius Atticus, T., and Athens • Pomponius Atticus, T., visits Metapontum • Pomponius Atticus, Titus Found in books: Atkins, The Cambridge Companion to Cicero's Philosophy (2021) 13; Fowler, Plato in the Third Sophistic (2014) 184; Gerson and Wilberding, The New Cambridge Companion to Plotinus (2022) 132; Konig and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 213, 214, 215, 216, 226; König and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 213, 214, 215, 216, 226; Maso, CIcero's Philosophy (2022) 30; Motta and Petrucci, Isagogical Crossroads from the Early Imperial Age to the End of Antiquity (2022) 34; Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 128; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 85 " 3.74 Sed iam sentio me esse longius provectum, quam proposita ratio postularet. verum admirabilis compositio disciplinae incredibilisque rerum me rerum me R me rerum BE rerum ANV traxit ordo; quem, per deos inmortales! nonne miraris? quid enim aut in natura, qua nihil est aptius, nihil descriptius, aut in operibus manu factis tam compositum tamque compactum et coagmentatum coagmentatum ed. princ. Colon. cocicmentatum A cociom tatū R coaugmentatum BEN coagumentatum V inveniri potest? quid posterius priori non convenit? quid sequitur, quod non respondeat superiori? quid non sic aliud ex alio nectitur, ut, si ut si aliquis apud Bentl. Mdv. ut non si ABERN aut non si V ullam litteram moveris, labent omnia? nec tamen quicquam est, quod quod BE quo moveri possit.", 5.1 Cum audissem audivissem ER Antiochum, Brute, ut solebam, solebam Vict. solebat cum M. Pisone in eo gymnasio, quod Ptolomaeum vocatur, unaque nobiscum Q. frater et T. Pomponius Luciusque Cicero, frater noster cognatione patruelis, amore germanus, constituimus inter nos ut ambulationem postmeridianam conficeremus in Academia, maxime quod is locus ab omni turba id temporis vacuus esset. itaque ad tempus ad Pisonem omnes. inde sermone vario sex illa a Dipylo stadia confecimus. cum autem venissemus in Academiae non sine causa nobilitata spatia, solitudo erat ea, quam volueramus. 5.2 tum Piso: Naturane nobis hoc, inquit, datum dicam an errore quodam, ut, cum ea loca videamus, in quibus memoria dignos viros acceperimus multum esse versatos, magis moveamur, quam si quando eorum ipsorum aut facta audiamus aut scriptum aliquod aliquid R legamus? velut ego nunc moveor. venit enim mihi Platonis in mentem, quem accepimus primum hic disputare solitum; cuius etiam illi hortuli propinqui propinqui hortuli BE non memoriam solum mihi afferunt, sed ipsum videntur in conspectu meo ponere. hic Speusippus, hic Xenocrates, hic eius auditor Polemo, cuius illa ipsa sessio fuit, quam videmus. Equidem etiam curiam nostram—Hostiliam dico, non hanc novam, quae minor mihi esse esse mihi B videtur, posteaquam est maior—solebam intuens Scipionem, Catonem, Laelium, nostrum vero in primis avum cogitare; tanta vis admonitionis inest in locis; ut non sine causa ex iis memoriae ducta sit disciplina. 5.3 Tum Quintus: Est plane, Piso, ut dicis, inquit. nam me ipsum huc modo venientem convertebat ad sese Coloneus ille locus, locus lucus Valckenarius ad Callimach. p. 216 cf. Va. II p. 545 sqq. cuius incola Sophocles ob oculos versabatur, quem scis quam admirer quamque eo delecter. me quidem ad altiorem memoriam Oedipodis huc venientis et illo mollissimo carmine quaenam essent ipsa haec hec ipsa BE loca requirentis species quaedam commovit, iiter scilicet, sed commovit tamen. Tum Pomponius: At ego, quem vos ut deditum Epicuro insectari soletis, sum multum equidem cum Phaedro, quem unice diligo, ut scitis, in Epicuri hortis, quos modo praeteribamus, praeteribamus edd. praeteriebamus sed veteris proverbii admonitu vivorum memini, nec tamen Epicuri epicureum Non. licet oblivisci, si cupiam, cuius imaginem non modo in tabulis nostri familiares, sed etiam in poculis et in anulis nec tamen ... anulis habent Non. p. 70 anulis anellis Non. anelis R ambus anulis V habent. habebant Non. 5.4 Hic ego: Pomponius quidem, inquam, noster iocari videtur, et fortasse suo iure. ita enim se Athenis collocavit, ut sit paene unus ex Atticis, ut id etiam cognomen videatur habiturus. Ego autem tibi, Piso, assentior usu hoc venire, ut acrius aliquanto et attentius de claris viris locorum admonitu admonitum Non. cogitemus. ut acrius...cogitemus Non. p. 190, 191 scis enim me quodam tempore Metapontum venisse tecum neque ad hospitem ante devertisse, devertisse Lambini vetus cod. in marg. ed. rep. ; divertisse quam Pythagorae ipsum illum locum, ubi vitam ediderat, sedemque viderim. hoc autem tempore, etsi multa in omni parte Athenarum sunt in ipsis locis indicia summorum virorum, tamen ego illa moveor exhedra. modo enim fuit Carneadis, Carneadis Mdv. carneades quem videre videor—est enim nota imago—, a sedeque ipsa tanta tanti RN ingenii magnitudine orbata desiderari illam vocem puto. 5.22 nec vero alia sunt quaerenda contra Carneadeam illam sententiam. quocumque enim modo summum bonum sic exponitur, ut id vacet honestate, nec officia nec virtutes in ea ratione nec amicitiae constare possunt. coniunctio autem cum honestate vel voluptatis vel non dolendi id ipsum honestum, quod amplecti vult, id id ( post vult) om. RNV efficit turpe. ad eas enim res referre, quae agas, quarum una, si quis malo careat, in summo eum bono dicat esse, altera versetur in levissima parte naturae, obscurantis est omnem splendorem honestatis, ne dicam inquitis. Restant Stoici, qui cum a Peripateticis et Academicis omnia transtulissent, nominibus aliis easdem res secuti sunt. hos contra singulos dici est melius. sed nunc, quod quod quid BE quid (= quidem) R agimus; 3.74 "However Ibegin to perceive that Ihave let myself be carried beyond the requirements of the plan that Iset before me. The fact is that Ihave been led on by the marvellous structure of the Stoic system and the miraculous sequence of its topics; pray tell me seriously, does it not fill you with admiration? Nothing is more finished, more nicely ordered, than nature; but what has nature, what have the products of handicraft to show that is so well constructed, so firmly jointed and welded into one? Where do you find a conclusion inconsistent with its premise, or a discrepancy between an earlier and a later statement? Where is lacking such close interconnexion of the parts that, if you alter a single letter, you shake the whole structure? Though indeed there is nothing that it would be possible to alter. <, " 5.1 My dear Brutus, âx80x94 Once Ihad been attending a lecture of Antiochus, as Iwas in the habit of doing, with Marcus Piso, in the building called the School of Ptolemy; and with us were my brother Quintus, Titus Pomponius, and Lucius Cicero, whom Iloved as a brother but who was really my first cousin. We arranged to take our afternoon stroll in the Academy, chiefly because the place would be quiet and deserted at that hour of the day. Accordingly at the time appointed we met at our rendezvous, Pisos lodgings, and starting out beguiled with conversation on various subjects the three-quarters of amile from the Dipylon Gate. When we reached the walks of the Academy, which are so deservedly famous, we had them entirely to ourselves, as we had hoped. <", 5.2 Thereupon Piso remarked: "Whether it is a natural instinct or a mere illusion, Icant say; but ones emotions are more strongly aroused by seeing the places that tradition records to have been the favourite resort of men of note in former days, than by hearing about their deeds or reading their writings. My own feelings at the present moment are a case in point. Iam reminded of Plato, the first philosopher, so we are told, that made a practice of holding discussions in this place; and indeed the garden close at hand yonder not only recalls his memory but seems to bring the actual man before my eyes. This was the haunt of Speusippus, of Xenocrates, and of Xenocrates pupil Polemo, who used to sit on the very seat we see over there. For my own part even the sight of our senate-house at home (Imean the Curia Hostilia, not the present new building, which looks to my eyes smaller since its enlargement) used to call up to me thoughts of Scipio, Cato, Laelius, and chief of all, my grandfather; such powers of suggestion do places possess. No wonder the scientific training of the memory is based upon locality." <, 5.3 "Perfectly true, Piso," rejoined Quintus. "Imyself on the way here just now noticed yonder village of Colonus, and it brought to my imagination Sophocles who resided there, and who is as you know my great admiration and delight. Indeed my memory took me further back; for Ihad a vision of Oedipus, advancing towards this very spot and asking in those most tender verses, What place is this? âx80x94 amere fancy no doubt, yet still it affected me strongly." "For my part," said Pomponius, "you are fond of attacking me as a devotee of Epicurus, and Ido spend much of my time with Phaedrus, who as you know is my dearest friend, in Epicuruss Gardens which we passed just now; but Iobey the old saw: Ithink of those that are alive. Still Icould not forget Epicurus, even if Iwanted; the members of our body not only have pictures of him, but even have his likeness on their drinking-cups and rings." <, 5.4 "As for our friend Pomponius," Iinterposed, "Ibelieve he is joking; and no doubt he is a licensed wit, for he has so taken root in Athens that he is almost an Athenian; in fact Iexpect he will get the surname of Atticus! But I, Piso, agree with you; it is a common experience that places do strongly stimulate the imagination and vivify our ideas of famous men. You remember how Ionce came with you to Metapontum, and would not go to the house where we were to stay until Ihad seen the very place where Pythagoras breathed his last and the seat he sat in. All over Athens, Iknow, there are many reminders of eminent men in the actual place where they lived; but at the present moment it is that alcove over there which appeals to me, for not long ago it belonged to Carneades. Ifancy Isee him now (for his portrait is familiar), and Ican imagine that the very place where he used to sit misses the sound of his voice, and mourns the loss of that mighty intellect." <, 5.22 Nor need we look for other arguments to refute the opinion of Carneades; for any conceivable account of the Chief Good which does not include the factor of Moral Worth gives a system under which there is no room either for duty, virtue or friendship. Moreover the combination with Moral Worth either of pleasure or of freedom from pain debases the very morality that it aims at supporting. For to uphold two standards of conduct jointly, one of which declares freedom from evil to be the Supreme Good, while the other is a thing concerned with the most frivolous part of our nature, is to dim, if not to defile, all the radiance of Moral Worth. There remain the Stoics, who took over their whole system from the Peripatetics and the Academics, adopting the same ideas under other names. "The best way to deal with these different schools would be to refute each separately; but for the present we must keep to the business in hand; we will discuss these other schools at our leisure. <, |
17. Cicero, On Laws, 2.22, 2.53, 2.55 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: • Atticus • T. Pomponius Atticus, Found in books: Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 36; Rüpke, Religion in Republican Rome: Rationalization and Ritual Change (2012) 129 2.53 Such is the pontifical law. Now what has been added to it by the civil law? -- a rule of distributions, composed with the utmost caution, in favour of the legatee, for by the deduction of a hundred sesterces, they have discovered a method of delivering the legatee from this troublesome duty. If, however, the testator omitted to make this proviso for the legatee, Mucius the pontiff and jurisconsult, has contrived a new expedient in his favour: he has but to take less than all the heirs, and he gets his acquittal. Our forefathers had stated, with admirable good sense, that those to whom the property came should discharge the sacred rites; but these pontifical gentlemen have rid them of all such obligations. As to the other quibble, it had no place in the pontifical law, and existed only in the civil code. I mean the sale by weight and balance, in order to charge the testamentary heirs, and place the business in the same condition as if the legacy had not been granted, the legatee stipulating with respect to his legacy, that he should pay over a certain sum by stipulation and so get acquitted of the sacred rights. 2.55 With regard to the rite of sepulture, it is so sacred a thing that all confess it should be discharged in consecrated ground, and if possible in the country where the family of the deceased resides. Thus, in ancient times, Torquatus adjudicated respecting the Popilian family. And certainly the Denicale feasts, so called from the Latin words de nece (implying deliverance from death) would not have been appointed as holidays in honour of the dead, as well as other celestials, unless our ancestors who have departed this life, were believed to have past into the great assembly of divinified minds. The order of solemnizing these days, which is different from that of other public festivals, declares the ecclesiastical character of this institution, and its great sanctity and importance. It is unnecessary for us at present to explain the proceedings of families in funeral ceremonies, what kind of sacrifice should be offered to the Lares, or guardian genii, from the rams of the flock -- how the bone which remains unconsumed must be covered with earth -- how in some cases it is necessary to sacrifice a sow, when the sepulchre is to be considered as consecrated, and such minute details. |
18. Cicero, On Duties, 1.6 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: • Atticus • Atticus the Middle Platonist Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 190; Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 314 Quae quamquam ita sunt in promptu, ut res disputatione non egeat, tamen sunt a nobis alio loco disputata. Hae disciplinae igitur si sibi consentaneae velint esse, de officio nihil queant dicere, neque ulla officii praecepta firma, stabilia, coniuncta naturae tradi possunt nisi aut ab iis, qui solam, aut ab iis, qui maxime honestatem propter se dicant expetendam. Ita propria est ea praeceptio Stoicorum, Academicorum, Peripateticorum, quoniam Aristonis, Pyrrhonis, Erilli iam pridem explosa sententia est; qui tamen haberent ius suum disputandi de officio, si rerum aliquem dilectum reliquissent, ut ad officii inventionem aditus esset. Sequemur igitur hoc quidem tempore et hac in quaestione potissimum Stoicos non ut interpretes, sed, ut solemus, e fontibus eorum iudicio arbitrioque nostro, quantum quoque modo videbitur, hauriemus. NA> |
19. Cicero, De Oratore, 110 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: • Atticus • Atticus (Titus Pomponius) Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 158; Zanker, The Mask of Socrates: The Image of the Intellectual in Antiquity (1996) 205 NA> |
20. Cicero, On Old Age, 17-23, 35-36, 55 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: • Atticus T. Pomponius • Atticus, Found in books: Atkins, The Cambridge Companion to Cicero's Philosophy (2021) 293, 295; Maso, CIcero's Philosophy (2022) 37 NA> |
21. Cicero, Letters, 1.6, 1.9, 1.14.3, 2.1.3, 3.15.7, 4.10.1, 12.15, 12.52.3, 13.52, 14.14.4, 15.13.1, 15.13a, 16.3, 16.11, 16.11.2 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: • Attica (daughter of Atticus) • Atticus • Atticus (Cicero’s friend) • Atticus (Titus Pomponius Atticus), and the revision of Cicero’s speeches • Atticus (Titus Pomponius) • Atticus T. Pomponius • Atticus, • Atticus, T. Pomponius • Atticus, Titus Pomponius • Atticus, as Aristarchus of Ciceros speeches • Pomponius Atticus, T. • Pomponius Atticus, T., agent for Cicero • T. Pomponius Atticus Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 14; Atkins, The Cambridge Companion to Cicero's Philosophy (2021) 48, 49, 299; Bua, Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD (2019) 48, 49; Csapo et al., Theatre and Autocracy in the Ancient World (2022) 158; Geljon and Vos, Rituals in Early Christianity: New Perspectives on Tradition and Transformation (2020) 53; Gorain, Language in the Confessions of Augustine (2019) 22; Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 203; Keeline, The Cambridge Companion to Cicero's Philosophy (2018) 294; Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 313, 316; Maso, CIcero's Philosophy (2022) 18, 70, 114; Motta and Petrucci, Isagogical Crossroads from the Early Imperial Age to the End of Antiquity (2022) 68; Oksanish, Vitruvian Man: Rome Under Construction (2019) 109, 110; Papaioannou Serafim and Demetriou, The Ancient Art of Persuasion across Genres and Topics (2019) 161, 162, 163; Pausch and Pieper, The Scholia on Cicero’s Speeches: Contexts and Perspectives (2023) 132; Poulsen, Usages of the Past in Roman Historiography (2021), 240; Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 729; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 60; Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 61; Wynne, Horace and the Gift Economy of Patronage (2019) 20, 25, 29; Zanker, The Mask of Socrates: The Image of the Intellectual in Antiquity (1996) 205 NA> |
22. Cicero, Letters To His Friends, 5.12.4, 7.23 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: • Atticus • Atticus (Titus Pomponius) • Atticus, Titus Pomponius • Neo-Attic, Neo-Atticism Found in books: Baumann and Liotsakis, Reading History in the Roman Empire (2022) 3; Bernabe et al., Redefining Dionysos (2013) 544; Csapo et al., Theatre and Autocracy in the Ancient World (2022) 158; Gorain, Language in the Confessions of Augustine (2019) 22; Oksanish, Vitruvian Man: Rome Under Construction (2019) 111, 114, 115 NA> |
23. Cicero, Orator, 25, 27-28, 110, 212, 230-231 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: • Atticism • Atticus • Atticus (Titus Pomponius) • Cicero, and Atticism Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 158; Konig and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 221, 222; König and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 221, 222; Zanker, The Mask of Socrates: The Image of the Intellectual in Antiquity (1996) 205 NA> |
24. Dionysius of Halycarnassus, Roman Antiquities, 1.5.1, 1.89.2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: • Atticism • Pomponius Atticus, Titus Found in books: Konig and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 212, 217, 219; König and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 212, 217, 219 1.5.1 In order, therefore, to remove these erroneous impressions, as Ihave called them, from the minds of many and to substitute true ones in their room, Ishall in this Book show who the founders of the city were, at what periods the various groups came together and through what turns of fortune they left their native countries. <, 1.89.2 and remembers those who joined with them in their settlement, the Pelasgians who were Argives by descent and came into Italy from Thessaly; and recalls, moreover, the arrival of Evander and the Arcadians, who settled round the Palatine hill, after the Aborigines had granted the place to them; and also the Peloponnesians, who, coming along with Hercules, settled upon the Saturnian hill; and, last of all, those who left the Troad and were intermixed with the earlier settlers. For one will find no nation that is more ancient or more Greek than these. < |
25. Dionysius of Halycarnassus, On The Admirable Style of Demosthenes, 8.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: • Atticism Found in books: Konig and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 346; König and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 346 NA> |
26. Dionysius of Halycarnassus, Commentaries On The Ancient Orators, 1.1-1.7, 2.2, 4.5 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: • Atticism • Cicero, and Atticism Found in books: Konig and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 25, 221, 345, 347; König and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 25, 221, 345, 347 NA> |
27. Dionysius of Halycarnassus, De Veterum Censura, 5.1-5.7 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: • Atticism Found in books: Konig and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 345, 346; König and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 345, 346 NA> |
28. Horace, Letters, 2.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: • Cicero, and Atticism Found in books: Konig and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 358; König and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 358 2.1 EPISTLE I – ON LITERATURE – TO AUGUSTUS Caesar, I would sin against the public good if I Wasted your time with tedious chatter, since you Bear the weight of such great affairs, guarding ItalyWith armies, raising its morals, reforming its laws. Romulus, Father Liber, and Pollux and Castor, Were welcomed to the gods’ temples after great deeds, But while they still cared for earth, and human kind Resolved fierce wars, allocated land, founded cities, They bemoaned the fact that the support they received Failed to reflect their hopes or merit. Hercules crushed The deadly Hydra, was fated to toil at killing fabled Monsters, but found Envy only tamed by death at last. He will dazzle with his brilliance, who eclipses talents Lesser than his own: yet be loved when it’s extinguished. We though will load you while here with timely honours, Set up altars, to swear our oaths at, in your name, Acknowledging none such has risen or will arise. Yet this nation of yours, so wise and right in this, In preferring you above Greek, or our own, leaders, Judges everything else by wholly different rules And means, despising and hating whatever it has Not itself seen vanish from earth, and fulfil its time: It so venerates ancient things that the Twelve TablesForbidding sin the Decemvirs ratified, mutual Treaties our kings made with Gabii, or tough Sabines, The Pontiffs’ books, the musty scrolls of the seers, It insists the Muses proclaimed on the Alban Mount! If, because each of the oldest works of the Greeks Is still the best, we must weigh our Roman writers On the same scales, that doesn’t require many words: Then there’d be no stone in an olive, shell on a nut: We’ve achieved fortune’s crown, we paint, make music, We wrestle, more skilfully than the oily Achaeans.Yet this error, this mild insanity, has certain Merits, consider this: the mind of a poet Is seldom avaricious: he loves verse, that’s his bent: At fires, disasters, runaway slaves: he smiles: He never plots to defraud his business partner, Or some young ward: he lives on pulse vegetables, And coarse bread: a poor and reluctant soldier he still Serves the State, if you grant small things may serve great ends. The poet moulds the lisping, tender lips of childhood, Turning the ear even then from coarse expression, Quickly shaping thought with his kindly precepts, Tempering envy, and cruelty, and anger. He tells of good deeds, instructs the rising age Through famous precedents, comforts the poor and ill. How would innocent boys, unmarried girls, have learnt Their hymns, if the Muse hadn’t granted them a bard? Their choir asks for help, and feels the divine presence, Calls for rain from heaven, taught by his winning prayer, Averts disease, dispels the threatened danger, Gains the gift of peace, and a year of rich harvests. By poetry gods above are soothed, spirits below. The farmers of old, those tough men blessed with little, After harvesting their crops, with their faithful wives And slaves, their fellow-workers, comforted body And mind, that bears all hardship for a hoped-for end, By propitiating Earth with a pig, SilvanusWith milk, the Genius who knows life brevity With flowers and wine. So Fescennine licence appeared, Whereby rustic abuse poured out in verse-exchanges, Freedom of speech had its place in the yearly cycle, In fond play, till its jests becoming fiercer, turned To open rage, and, fearless in their threats, ran through Decent houses. Those bitten by its teeth were pained: Even those who never felt its touch were drawn to Make common cause: and at last a law was passed, Declaring the punishment for portraying any man In malicious verse: all changed their tune, and were led, By fear of the cudgel, back to sweet and gracious speech.Captive Greece captured, in turn, her uncivilised Conquerors, and brought the arts to rustic Latium. So coarse Saturnian metres faded, and good taste Banished venom: though traces of our rural Past remained for many a year, and still remain. Not till later did Roman thought turn to Greek models, And in the calm after the Punic Wars began to ask What Sophocles, Thespis, Aeschylus might offer. Romans experimented, seeing if they could rework Such things effectively, noble and quick by nature, They pleased: happily bold, with tragic spirit enough, Yet novices, thinking it shameful, fearing, to revise. Some think that Comedy, making use of daily life, Needs little sweat, but in fact it’s more onerous, Less forgiving. Look at how badly Plautus handles A youthful lover’s part, or a tight-fisted father, Or treacherous pimp, what a Dossenus he makes, Sly villain, amongst his gluttonous parasites, How slipshod he is in sliding about the stage. Oh, he’s keen to fill his pockets, and after that Cares little if it fails, or stands on its own two feet. A cold audience deflates, a warm one inspires Those whom Fame’s airy chariot bears to the light: So slight, so small a thing it is, shatters and restores Minds that crave praise. Farewell to the comic theatre, If winning the palm makes me rich, its denial poor.often even the brave poet is frightened and routed, When those less in worth and rank, but greater in number, Stupid illiterates always ready for a fight If the knights challenge them, shout for bears or boxing Right in the midst of the play: it’s that the rabble love. Nowadays even the knight’s interest has wholly passed From the ear to the empty delights of the roaming eye. The curtain’s drawn back (lowered) for four hours or more, While squads of infantry, troops of horse, sweep by: Beaten kings are dragged past, hands bound behind them, Chariots, carriages, wagons and ships hurry along, Burdens of captured ivory, Corinthian bronze. If Democritus were still here on earth, he’d smile, Watching the crowd, more than the play itself, As presenting a spectacle more worth seeing, Than some hybrid creature, the camelopard, Or a white elephant, catching their attention. As for the authors he’d think they were telling their tales To a deaf donkey. What voices could ever prevail And drown the din with which our theatres echo? You’d think the Garganian woods or Tuscan Sea roared: Amongst such noise the entertainment’s viewed, the works of art, the foreign jewels with which the actor Drips, as he takes the stage to tumultuous applause. ‘Has he spoken yet?’ ‘Not a thing.’ ‘Then, why the fuss?’ ‘ Oh, it’s his wool robe dyed violet in Tarentum.’ But lest you happen to think I give scant praise to those Who handle with skill what I refuse to consider, Well that poet seems to me a magi, who can walk The tightrope, who can wring my heart with nothings, Inflame it, calm it, fill it with illusory fears, Set me down in Thebes one moment, Athens another.But come, give a moment’s care to those who trust themselves To the reader, rather than suffer the spectator’s Proud disdain, that is if you wish to fill with books Your gift worthy of Apollo, and spur our poets To seek Helicon’s verdant slopes with greater zeal. of course we poets frequently harm our own cause (Just as I’m axing my own vine) sending our books To you when you’re tired or anxious: when we’re hurt That a friend of ours has dared to criticise a verse: When we turn back to lines we’ve already read, unasked: When we moan that all our efforts go unnoticed, And our poetry, spun with such exquisite threads: While we live in hope that as soon as you hear that we Are composing verses, you’ll kindly send for us, Relieve our poverty, and command us to write. Still it’s worth while considering what kind of priests Virtue, tested at home and in war, should appoint, Since unworthy poets shouldn’t be given the task. Choerilus, who had his crude misbegotten verses To thank for the golden Philips, the royal coins, He received, more than pleased Alexander the Great: But often writers dim shining deeds with vile scrawls, As ink on the fingers will leaves its blots and stains. That same king, who paid so enormous a price for such Ridiculous poetry, issued an edict Forbidding anyone but Apelles to paint him, Anyone other than Lysippus to cast in bronze Brave Alexander’s artistic likeness. Yet if you Applied that judgement, so refined when viewing works of art, to books and to those same gifts of the Muses, You’d swear he’d been born to Boeotia’s dull air.But your judgement’s not discredited by your beloved Virgil and Varius, nor by the gifts your poets Receive, that redound to your credit, while features Are expressed no more vividly by a bronze statue, Than the spirit and character of famous heroes By the poet’s work. Rather than my earthbound pieces I’d prefer to compose tales of great deeds, Describe the contours of land and river, forts built On mountains, and barbarous kingdoms, of the end of all war, throughout the world, by your command, of the iron bars that enclose Janus, guardian of peace, of Rome, the terror of the Parthians, ruled by you, If I could do as much as I long to: but your greatness Admits of no lowly song, nor does my modesty Dare to attempt a task my powers cannot sustain. It’s a foolish zealousness that vexes those it loves, Above all when it commits itself to the art of verse: Men remember more quickly, with greater readiness, Things they deride, than those they approve and respect. I don’t want oppressive attention, nor to be shown Somewhere as a face moulded, more badly, in wax, Nor to be praised in ill-made verses, lest I’m forced To blush at the gift’s crudity, and then, deceased, In a closed box, be carried down, next to ‘my’ poet, To the street where they sell incense, perfumes, pepper, And whatever else is wrapped in redundant paper.If poems like wine improve with age, I’d like to know How many years it takes to give a work its value. Is a writer who died a century ago To be considered among the perfect classics, Or as one of the base moderns? Let’s set some limit To avoid dispute: ‘Over a hundred’s good and old.’ Well what about him, he died a year, a month short, How do we reckon him? As an ancient, or a poet Whom contemporaries and posterity will reject? ‘of course, if he falls short by a brief month, or even A whole year, he should be honoured among the ancients.’ I’ll accept that, and then like hairs in a horse’s tail I’ll subtract years, one by one, little by little, till By the logic of the dwindling pile, I demolish The man who turns to the calendar, and measures Value by age, only rates what Libitina’s blessed. Ennius, the ‘wise’ and ‘brave’, a second Homer, The critics declare, is free of anxiety it seems Concerning his Pythagorean dreams and claims. Naevius, isn’t he clinging to our hands and minds, Almost a modern? Every old poem is sacred, thus. Whenever the question’s raised who is superior, Old Pacuvius is ‘learned, Accius ‘noble’, Afranius’ toga’s the style of Meder’s, Plautus runs on like Sicilian Epicharmus, His model, Caecilius for dignity, Terence art. These mighty Rome memorises, watches them packed In her cramped theatre: these she owns to, counts them As poets, from the scribbler Livius’ day to our own.Sometimes the crowd see aright, sometimes they err. When they admire the ancient poets and praise them So none are greater, none can compare, they’re wrong. When they consider their diction too quaint, and often Harsh, when they confess that much of it’s lifeless, They’ve taste, they’re on my side, and judge like Jove. of course I’m not attacking Livius’ verses, Nor dream they should be destroyed, ones I remember Orbilius, the tartar, teaching me when I was a lad: But I’m amazed they’re thought finished, fine, almost perfect. Though maybe a lovely phrases glitters now and then, Or a couple of lines are a little more polished, That unjustly carry, and sell, the whole poem. I’m indigt that work is censured, not because It’s thought crudely or badly made, but because it’s new, While what’s old claims honours and prizes not indulgence. If I doubted whether a play of Atta’s could even make it Through the flowers and saffron, most old men would cry That Shame was dead, because I’d dared to criticise What grave Aesopus, and learned Roscius, acted: Either they think nothing’s good but what pleases them, Or consider it’s shameful to bow to their juniors, Confess: what beardless youth has learned, age should destroy. Indeed, whoever praises Numa’s Salian Hymn, And seems, uniquely, to follow what he and I can’t, Isn’t honouring and applauding some dead genius, But impugning ours, with envy, hating us and ours.If novelty had been as hateful to the Greeks As to us, what would we have, now, to call ancient? What would the crowd have to sample, read and thumb? As soon as Greece ceased fighting, she started fooling, And when better times had come, lapsed into error, One moment hot with enthusiasm for athletes, Then horses, mad for workers in ivory, marble, bronze: Mind and vision enraptured by painted panels, Crazy now for flute-players, now for tragic actors: Like a girl-child playing at her nurse’s feet, Quickly leaving when sated what she’s loudly craved. Such things blessed peace and fair breezes brought. For a long time, in Rome, it was a pleasant custom To be up at dawn, doors wide, to teach clients the law, To pay out good money to reliable debtors, To hear the elders out, tell the youngsters the way To grow an estate, and reduce their ruinous waste. But what likes and dislikes would you call immutable? The fickle public has changed its mind, fired as one With a taste for scribbling: sons and their stern fathers, Hair bound up with leaves, dine, and declaim their verse. Even I, who swear that I’m writing no more poetry, Lie more than a Parthian, wake before sun-up, And call for paper and pen and my writing-case. One without nautical skills fears to sail: no one Unskilled dares give Lad’s Love to the sick: doctors Practise medicine: carpenters handle carpentry tools: But, skilled or unskilled, we all go scribbling verses. |
29. Nepos, Atticus, 16.3-16.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: • Atticus • Atticus, as model for Senecas correspondence • Pomponius Atticus, T. Found in books: Baumann and Liotsakis, Reading History in the Roman Empire (2022) 138, 142; Keeline, The Cambridge Companion to Cicero's Philosophy (2018) 215; Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 177 NA> |
30. Philo of Alexandria, On The Creation of The World, 8, 16-18, 21 (1st cent. BCE - 1st cent. CE) Tagged with subjects: • Atticus • Atticus the Middle Platonist Found in books: Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 132; Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 292; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 167; Gerson and Wilberding, The New Cambridge Companion to Plotinus (2022) 134; Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 114 8 But Moses, who had early reached the very summits of philosophy, and who had learnt from the oracles of God the most numerous and important of the principles of nature, was well aware that it is indispensable that in all existing things there must be an active cause, and a passive subject; and that the active cause is the intellect of the universe, thoroughly unadulterated and thoroughly unmixed, superior to virtue and superior to science, superior even to abstract good or abstract beauty; 16 for God, as apprehending beforehand, as a God must do, that there could not exist a good imitation without a good model, and that of the things perceptible to the external senses nothing could be faultless which wax not fashioned with reference to some archetypal idea conceived by the intellect, when he had determined to create this visible world, previously formed that one which is perceptible only by the intellect, in order that so using an incorporeal model formed as far as possible on the image of God, he might then make this corporeal world, a younger likeness of the elder creation, which should embrace as many different genera perceptible to the external senses, as the other world contains of those which are visible only to the intellect. 17 But that world which consists of ideas, it were impious in any degree to attempt to describe or even to imagine: but how it was created, we shall know if we take for our guide a certain image of the things which exist among us. When any city is founded through the exceeding ambition of some king or leader who lays claim to absolute authority, and is at the same time a man of brilliant imagination, eager to display his good fortune, then it happens at times that some man coming up who, from his education, is skilful in architecture, and he, seeing the advantageous character and beauty of the situation, first of all sketches out in his own mind nearly all the parts of the city which is about to be completed--the temples, the gymnasia, the prytanea, and markets, the harbour, the docks, the streets, the arrangement of the walls, the situations of the dwelling houses, and of the public and other buildings. 18 Then, having received in his own mind, as on a waxen tablet, the form of each building, he carries in his heart the image of a city, perceptible as yet only by the intellect, the images of which he stirs up in memory which is innate in him, and, still further, engraving them in his mind like a good workman, keeping his eyes fixed on his model, he begins to raise the city of stones and wood, making the corporeal substances to resemble each of the incorporeal ideas. 21 And the power and faculty which could be capable of creating the world, has for its origin that good which is founded on truth; for if any one were desirous to investigate the cause on account of which this universe was created, I think that he would come to no erroneous conclusion if he were to say as one of the ancients did say: "That the Father and Creator was good; on which account he did not grudge the substance a share of his own excellent nature, since it had nothing good of itself, but was able to become everything.", |
31. Strabo, Geography, 10.3.13 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: • Attica, Attic • Mother of the Gods, in Attic drama Found in books: Bernabe et al., Redefining Dionysos (2013) 110; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 61 " 10.3.13 The poets bear witness to such views as I have suggested. For instance, when Pindar, in the dithyramb which begins with these words,In earlier times there marched the lay of the dithyrambs long drawn out, mentions the hymns sung in honor of Dionysus, both the ancient and the later ones, and then, passing on from these, says,To perform the prelude in thy honor, great Mother, the whirling of cymbals is at hand, and among them, also, the clanging of castanets, and the torch that blazeth beneath the tawny pine-trees, he bears witness to the common relationship between the rites exhibited in the worship of Dionysus among the Greeks and those in the worship of the Mother of the Gods among the Phrygians, for he makes these rites closely akin to one another. And Euripides does likewise, in his Bacchae, citing the Lydian usages at the same time with those of Phrygia, because of their similarity: But ye who left Mt. Tmolus, fortress of Lydia, revel-band of mine, women whom I brought from the land of barbarians as my assistants and travelling companions, uplift the tambourines native to Phrygian cities, inventions of mine and mother Rhea. And again,happy he who, blest man, initiated in the mystic rites, is pure in his life, . . who, preserving the righteous orgies of the great mother Cybele, and brandishing the thyrsus on high, and wreathed with ivy, doth worship Dionysus. Come, ye Bacchae, come, ye Bacchae, bringing down Bromius, god the child of god, out of the Phrygian mountains into the broad highways of Greece. And again, in the following verses he connects the Cretan usages also with the Phrygian: O thou hiding-bower of the Curetes, and sacred haunts of Crete that gave birth to Zeus, where for me the triple-crested Corybantes in their caverns invented this hide-stretched circlet, and blent its Bacchic revelry with the high-pitched, sweet-sounding breath of Phrygian flutes, and in Rheas hands placed its resounding noise, to accompany the shouts of the Bacchae, and from Mother Rhea frenzied Satyrs obtained it and joined it to the choral dances of the Trieterides, in whom Dionysus takes delight. And in the Palamedes the Chorus says, Thysa, daughter of Dionysus, who on Ida rejoices with his dear mother in the Iacchic revels of tambourines." |
32. Dio Chrysostom, Orations, 18.11-18.13 (1st cent. CE - missingth cent. CE) Tagged with subjects: • Atticism Found in books: Konig and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 346, 347, 348; König and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 346, 347, 348 18.11 When it comes to the orators, however, who does not know which are the best âx80x94 Demosthenes for the vigour of his style, the impressiveness of his thought, and the copiousness of his vocabulary, qualities in which he surpasses all other orators; and Lysias for his brevity, the simplicity and coherence of his thought, and for his well concealed cleverness. However, Ishould not advise you to read these two chiefly, but Hypereides rather and Aeschines; for the faculties in which they excel are simpler, their rhetorical embellishments are easier to grasp, and the beauty of their diction is not one whit inferior to that of the two who are ranked first. But Ishould advise you to read Lycurgus as well, since he has a lighter touch than those others and reveals a certain simplicity and nobility of character in his speeches. <, 18.12 At this point Isay it is advisable âx80x94 even if some one, after reading my recommendation of the consummate masters of oratory, is going to find fault âx80x94 also not to remain unacquainted with the more recent orators, those who lived a little before our time; Irefer to the works of such men as Antipater, Theodorus, Plution, and Conon, and to similar material. For the powers they display can be more useful to us because, when we read them, our judgment is not fettered and enslaved, as it is when we approach the ancients. For when we find that we are able to criticize what has been said, we are most encouraged to attempt the same things ourselves, and we find more pleasure in comparing ourselves with others <, 18.13 when we are convinced that in the comparison we should be found to be not inferior to them, with the chance, occasionally, of being even superior. Ishall now turn to the Socratics, writers who, Iaffirm, are quite indispensable to every man who aspires to become an orator. For just as no meat without salt will be gratifying to the taste, so no branch of literature, as it seems to me, could possibly be pleasing to the ear if it lacked the Socratic grace. It would be a long task to eulogize the others; even to read them is no light thing. < |
33. New Testament, Luke, 22.47-22.48 (1st cent. CE - 1st cent. CE) Tagged with subjects: • Attica (daughter of Atticus) • Atticus • Dialect, Attic Found in books: Geljon and Vos, Rituals in Early Christianity: New Perspectives on Tradition and Transformation (2020) 53; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223 22.47 Ἔτι αὐτοῦ λαλοῦντος ἰδοὺ ὄχλος, καὶ ὁ λεγόμενος Ἰούδας εἷς τῶν δώδεκα προήρχετο αὐτούς, καὶ ἤγγισεν τῷ Ἰησοῦ φιλῆσαι αὐτόν. 22.48 Ἰησοῦς δὲ εἶπεν αὐτῷ Ἰούδα, φιλήματι τὸν υἱὸν τοῦ ἀνθρώπου παραδίδως; 22.47 While he was still speaking, behold, a multitude, and he who was called Judas, one of the twelve, was leading them. He came near to Jesus to kiss him. 22.48 But Jesus said to him, "Judas, do you betray the Son of Man with a kiss?" |
34. New Testament, Mark, 14.44-14.45 (1st cent. CE - 1st cent. CE) Tagged with subjects: • Attica (daughter of Atticus) • Atticus • Dialect, Attic Found in books: Geljon and Vos, Rituals in Early Christianity: New Perspectives on Tradition and Transformation (2020) 53; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223 14.44 δεδώκει δὲ ὁ παραδιδοὺς αὐτὸν σύσσημον αὐτοῖς λέγων Ὃν ἂν φιλήσω αὐτός ἐστιν· κρατήσατε αὐτὸν καὶ ἀπάγετε ἀσφαλῶς. 14.45 καὶ ἐλθὼν εὐθὺς προσελθὼν αὐτῷ λέγει Ῥαββεί, καὶ κατεφίλησεν αὐτόν. 14.44 Now he who betrayed him had given them a sign, saying, "Whoever I will kiss, that is he. Seize him, and lead him away safely.", 14.45 When he had come, immediately he came to him, and said, "Rabbi! Rabbi!" and kissed him. |
35. New Testament, Matthew, 26.48-26.49 (1st cent. CE - 1st cent. CE) Tagged with subjects: • Attica (daughter of Atticus) • Atticus • Dialect, Attic Found in books: Geljon and Vos, Rituals in Early Christianity: New Perspectives on Tradition and Transformation (2020) 53; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223 26.48 ὁ δὲ παραδιδοὺς αὐτὸν ἔδωκεν αὐτοῖς σημεῖον λέγων Ὃν ἂν φιλήσω αὐτός ἐστιν· κρατήσατε αὐτόν. 26.49 καὶ εὐθέως προσελθὼν τῷ Ἰησοῦ εἶπεν Χαῖρε, ῥαββεί· καὶ κατεφίλησεν αὐτόν. 26.48 Now he who betrayed him gave them a sign, saying, "Whoever I kiss, he is the one. Seize him.", 26.49 Immediately he came to Jesus, and said, "Hail, Rabbi!" and kissed him. |
36. Pliny The Elder, Natural History, 35.9-35.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: • Atticus (Titus Pomponius) • Pomponius Atticus, T. Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 157, 158; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 106 35.9 But it was the Dictator Caesar who gave outstanding public importance to pictures by dedicating paintings of Ajax and Medea in front of the temple of Venus Genetrix; and after him Marcus Agrippa, a man who stood nearer to rustic simplicity than to refinements. At all events there is preserved a speech of Agrippa, lofty in tone and worthy of the greatest of the citizens, on the question of making all pictures and statues national property, a procedure which would have been preferable to banishing them to country houses. However, that same severe spirit paid the city of Cyzicus 1,200,000 sesterces for two pictures, an Ajax and an Aphrodite; he had also had small paintings let into the marble even in the warmest part of his hot baths; which were removed a short time ago when the Baths were being repaired. 35.10 His late lamented Majesty Augustus went beyond all others, in placing two pictures in the most frequented part of his Forum, one with a likeness of War and Triumph, and one with the Castors and Victory. He also erected in the Temple of his father Caesar pictures we shall specify in giving the names of artists. He likewise let into a wall in the curia which he was dedicating in the Comitium: a Nemea seated on a lion, holding a palm-branch in her hand, and standing at her side an old man leaning on a stick and with a picture of a two-horse chariot hung up over his head, on which there was an inscription saying that it was an encaustic design — such is the term which he employed — by Nicias. The second picture is remarkable for displaying the close family likeness between a son in the prime of life and an elderly father, allowing for the difference of age: above them soars an eagle with a snake in its claws; Philochares has stated this work to be by him showing the immeasurable power exercised by art if one merely considers this picture alone, inasmuch as thanks to Philochares two otherwise quite obscure persons Glaucio and his son Aristippus after all these centuries have passed still stand in the view of the senate of the Roman nation! The most ungracious emperor Tiberius also placed pictures in the temple of Augustus himself which we shall soon mention. Thus much for the dignity of this now expiring art. 35.11 We stated what were the various single colours used by the first painters when we were discussing while on the subject of metals the pigments called monochromes from the class of painting for which they are used. Subsequent a inventions and their authors and dates we shall specify in enumerating the artists, because a prior motive for the work now in hand is to indicate the nature of colours. Eventually art differentiated itself, and discovered light and shade, contrast of colours heightening their effect reciprocally. Then came the final adjunct of shine, quite a different thing from light. The opposition between shine and light on the one hand and shade on the other was called contrast, while the juxtaposition of colours and their passage one into another was termed attunement. |
37. Plutarch, On The Birth of The Spirit In Timaeus, 1041b, 1041c, 1041d, 1041e (1st cent. CE - 2nd cent. CE) Tagged with subjects: • Atticus Found in books: Bryan, Authors and Authorities in Ancient Philosophy (2018) 192; Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 192 NA> |
38. Quintilian, Institutes of Oratory, 10.1.76-10.1.80 (1st cent. CE - 1st cent. CE) Tagged with subjects: • Atticism Found in books: Konig and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 345, 346; König and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 345, 346 NA> |
39. Seneca The Younger, Letters, 6.5, 21.4, 64.9-64.10, 118.1-118.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: • Atticus • Atticus (Titus Pomponius) • Atticus, Ciceros letters preserve fame of • Atticus, T. Pomponius • Atticus, as indolent pen-pal • Atticus, as model for Senecas correspondence Found in books: Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 28; Csapo et al., Theatre and Autocracy in the Ancient World (2022) 158; Keeline, The Cambridge Companion to Cicero's Philosophy (2018) 208, 215, 309; Pausch and Pieper, The Scholia on Cicero’s Speeches: Contexts and Perspectives (2023) 48; Zanker, The Mask of Socrates: The Image of the Intellectual in Antiquity (1996) 205 6.5 I shall therefore send to you the actual books; and in order that you may not waste time in searching here and there for profitable topics, I shall mark certain passages, so that you can turn at once to those which I approve and admire. of course, however, the living voice and the intimacy of a common life will help you more than the written word. You must go to the scene of action, first, because men put more faith in their eyes than in their ears,1 and second, because the way is long if one follows precepts, but short and helpful, if one follows patterns. " 21.4 Did Epicurus speak falsely? Who would have known of Idomeneus, had not the philosopher thus engraved his name in those letters of his? All the grandees and satraps, even the king himself, who was petitioned for the title which Idomeneus sought, are sunk in deep oblivion. Ciceros letters keep the name of Atticus from perishing. It would have profited Atticus nothing to have an Agrippa for a son-in-law, a Tiberius for the husband of his grand-daughter, and a Drusus Caesar for a great-grandson; amid these mighty names his name would never be spoken, had not Cicero bound him to himself.", 64.9 Our predecessors have worked much improvement, but have not worked out the problem. They deserve respect, however, and should be worshipped with a divine ritual. Why should I not keep statues of great men to kindle my enthusiasm, and celebrate their birthdays? Why should I not continually greet them with respect and honour? The reverence which I owe to my own teachers I owe in like measure to those teachers of the human race, the source from which the beginnings of such great blessings have flowed. 64.10 If I meet a consul or a praetor, I shall pay him all the honour which his post of honour is wont to receive: I shall dismount, uncover, and yield the road. What, then? Shall I admit into my soul with less than the highest marks of respect Marcus Cato, the Elder and the Younger, Laelius the Wise, Socrates and Plato, Zeno and Cleanthes? I worship them in very truth, and always rise to do honour to such noble names. Farewell. 118.1 You have been demanding more frequent letters from me. But if we compare the accounts, you will not be on the credit side.1 We had indeed made the agreement that your part came first, that you should write the first letters, and that I should answer. However, I shall not be disagreeable; I know that it is safe to trust you, so I shall pay in advance, and yet not do as the eloquent Cicero bids Atticus do:2 "Even if you have nothing to say, write whatever enters your head.", " 118.2 For there will always be something for me to write about, even omitting all the kinds of news with which Cicero fills his correspondence: what candidate is in difficulties, who is striving on borrowed resources and who on his own; who is a candidate for the consulship relying on Caesar, or on Pompey, or on his own strong-box; what a merciless usurer is Caecilius,3 out of whom his friends cannot screw a penny for less than one per cent each month. But it is preferable to deal with ones own ills, rather than with anothers – to sift oneself and see for how many vain things one is a candidate, and cast a vote for none of them." |
40. Suetonius, De Grammaticis, 16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: • Atticus • Atticus, T. Pomponius Found in books: Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 203; Pausch and Pieper, The Scholia on Cicero’s Speeches: Contexts and Perspectives (2023) 141 16 Quintus Caecilius Epirota, born at Tusculum, was a freedman of Atticus, a Roman knight, the correspondent of Cicero. While he was teaching his patrons daughter, who was the wife of Marcus Agrippa, he was suspected of improper conduct towards her and dismissed; whereupon he attached himself to Cornelius Gallus and lived with him on most intimate terms, a fact which Augustus made one of his heaviest charges against Gallus himself. After the conviction and death of Gallus he opened a school, but took few pupils and only grown up young men, admitting none under age, except those to whose fathers he was unable to refuse that favour. He is said to have been the first to hold extempore discussions in Latin, and the first to begin the practice of reading Vergil and other recent poets, a fact also alluded to by Domitius Marsus in the verse: "Epirota, fond nurse of fledgling bards." |
41. Aelius Aristides, Panathenaic Oration, 13.98jebb (2nd cent. CE - 2nd cent. CE) Tagged with subjects: • Atticism Found in books: Konig and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 220; König and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 220 NA> |
42. Aelius Aristides, Orations, 1.92-1.184 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: • Herodes Atticus • Ti. Claudius Atticus Herodes of Marathon, agonothetes • Ti. Claudius Atticus Herodes of Marathon, and Panathenaic ship Found in books: Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 134; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 5 NA> |
43. Aelius Aristides, Ecnomium of Rome, 36, 60 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: • Atticism Found in books: Konig and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 220; König and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 220 NA> |
44. Alcinous, Handbook of Platonism, 10.3, 10.164.27 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: • Atticus • Atticus (Middle Platonist) • Atticus on Demiurge • Atticus the Middle Platonist • Atticus, Platonist Found in books: Bryan, Authors and Authorities in Ancient Philosophy (2018) 276; Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 166; Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 36; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 839, 860; Vazques and Ross, Time and Cosmology in Plato and the Platonic Tradition (2022) 49; Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 276; d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 105 NA> |
45. Atticus, Fragments, 1.34, 11.2.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: • Atticus • Atticus (Middle Platonist) • Atticus on Demiurge • Atticus the Middle Platonist Found in books: Bryan, Authors and Authorities in Ancient Philosophy (2018) 276; Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 113, 166, 219; Fowler, Plato in the Third Sophistic (2014) 185; Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 25, 26; Motta and Petrucci, Isagogical Crossroads from the Early Imperial Age to the End of Antiquity (2022) 29, 101; Vazques and Ross, Time and Cosmology in Plato and the Platonic Tradition (2022) 48; Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 276; d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 105 NA> |
46. Gellius, Attic Nights, 1.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: • Herodes Atticus • grammarian, in Gelliuss Attic Nights Found in books: Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 322; König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 28 1.2 The apt use made by Herodes Atticus, the ex-consul, in reply to an arrogant and boastful young fellow, a student of philosophy in appearance only, of the passage in which Epictetus the Stoic humorously set apart the true Stoic from the mob of prating triflers who called themselves Stoics. While we were students at Athens, Herodes Atticus, a man of consular rank and of true Grecian eloquence, often invited me to his country houses near that city, in company with the honourable Servilianus and several others of our countrymen who had withdrawn from Rome to Greece in quest of culture. And there at that time, while we were with him at the villa called Cephisia, both in the heat of summer and under the burning autumnal sun, we protected ourselves against the trying temperature by the shade of its spacious groves, its long, soft promenades, the cool location of the house, its elegant baths with their abundance of sparkling water, and the charm of the villa as a while, which was everywhere melodious with plashing waters and tuneful birds. There was with us there at the time a young student of philosophy, of the Stoic school according to his own account, but intolerably loquacious and presuming. In the course of the conversations which are commonly carried on at table after dinner, this fellow often used to prate unseasonably, absurdly, and at immoderate length, on the principles of philosophy, maintaining that compared with himself all the Greek-speaking authorities, all wearers of the toga, and the Latin race in general were ignorant boors. As he spoke, he rattled off unfamiliar terms, the catchwords of syllogisms and dialectic tricks, declaring that no one but he could unravel the "master," the "resting," and the "heap" arguments, and other riddles of the kind. Furthermore, as to ethics, the nature of the human intellect, and the origin of the virtues with their duties and limits, or on the other hand the ills caused by disease and sin, and the wasting and destruction of the soul, he stoutly maintained that absolutely no one else had investigated, understood and mastered all these more thoroughly than himself. Further, he believed that torture, bodily pain and deadly peril could neither injure nor detract from the happy state and condition of life which, in his opinion, he had attained, and that no sorrow could even cloud the serenity of the Stoics face and expression. Once when he was puffing out these empty boasts, and already all, weary of his prating, were thoroughly disgusted and longing for an end, Herodes, speaking in Greek as was his general custom, said: "Allow me, mightiest of philosophers, since we, whom you call laymen, cannot answer you, to read from a book of Epictetus, greatest of Stoics, what he thought and said about such big talk as that of yours." And he bade them bring the first volume of the Discourses of Epictetus, arranged by Arrian, in which that venerable old man with just severity rebukes those young men who, though calling themselves Stoics, showed neither virtue nor honest industry, but merely babbled of trifling propositions and of the fruits of their study of such elements as are taught to children. Then, when the book was brought, there was read the passage which I have appended, in which Epictetus with equal severity and humour set apart and separated from the true and genuine Stoic, who was beyond question without restraint or constraint, unembarrassed, free, prosperous and happy, that other mob of triflers who styled themselves Stoics, and casting the black soot of their verbiage before the eyes of their hearers, laid false claim to the name of the holiest of sects: "Speak to me of good and evil. — Listen: The wind, bearing me from Ilium, drove me to the Cicones. "of all existing things some are good, some evil, and some indifferent. Now the good things are virtues and what partakes of them, the evil are vice and what partakes of vice, and the indifferent lie between these: wealth, health, life, death, pleasure, pain. — 10 How do you know this? — Hellanicus says so in his Egyptian History. For what difference does it make whether you say that, or that it was Diogenes in his Ethics or Chrysippus or Cleanthes? Have you then investigated any of these matters and formed an opinion of your own? Let me see how you are accustomed to act in a storm at sea. Do you recall this classification when the sail cracks and you cry aloud? If some idle fellow should stand beside you and say: Tell me, for Heavens sake, what you told me before. It isnt a vice to suffer shipwreck, is it? It doesnt partake of vice, does it? Would you not hurl a stick of wood at him and cry: What have we to do with you, fellow? We perish and you come and crack jokes. But if Caesar should summon you to answer an accusation . ." On hearing these words, that most arrogant of youths was mute, just as if the whole diatribe had been pronounced, not by Epictetus against others, but against himself by Herodes. |
47. Lucian, Demonax, 1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: • Herodes Atticus Found in books: Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 50; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 900 NA>Length: 1, dtype: string |
48. Numenius of Apamea, Fragments, 11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: • Atticus • Atticus (Middle Platonist) Found in books: Motta and Petrucci, Isagogical Crossroads from the Early Imperial Age to the End of Antiquity (2022) 101; Vazques and Ross, Time and Cosmology in Plato and the Platonic Tradition (2022) 50 NA> |
49. Pausanias, Description of Greece, 1.19.6, 1.31.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: • Attica, Attic • Herodes Atticus • Odeion of Herodes Atticus • demes (Attic) • demes (Attic), Aixone • demes (Attic), Marathon • demes (Attic), Myrrhinous • demes (Attic), Paiania • demes (Attic), Phaleron • demes (Attic), Phrearrhioi • demes (Attic), Thorikos Found in books: Bernabe et al., Redefining Dionysos (2013) 75; Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 89; Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 135; Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 61 1.19.6 διαβᾶσι δὲ τὸν Ἰλισὸν χωρίον Ἄγραι καλούμενον καὶ ναὸς Ἀγροτέρας ἐστὶν Ἀρτέμιδος· ἐνταῦθα Ἄρτεμιν πρῶτον θηρεῦσαι λέγουσιν ἐλθοῦσαν ἐκ Δήλου, καὶ τὸ ἄγαλμα διὰ τοῦτο ἔχει τόξον. τὸ δὲ ἀκούσασι μὲν οὐχ ὁμοίως ἐπαγωγόν, θαῦμα δʼ ἰδοῦσι, στάδιόν ἐστι λευκοῦ λίθου. μέγεθος δὲ αὐτοῦ τῇδε ἄν τις μάλιστα τεκμαίροιτο· ἄνωθεν ὄρος ὑπὲρ τὸν Ἰλισὸν ἀρχόμενον ἐκ μηνοειδοῦς καθήκει τοῦ ποταμοῦ πρὸς τὴν ὄχθην εὐθύ τε καὶ διπλοῦν. τοῦτο ἀνὴρ Ἀθηναῖος Ἡρώδης ᾠκοδόμησε, καί οἱ τὸ πολὺ τῆς λιθοτομίας τῆς Πεντελῆσιν ἐς τὴν οἰκοδομὴν ἀνηλώθη. 1.31.4 ταῦτα μὲν δὴ οὕτω λέγεται, Φλυεῦσι δέ εἰσι καὶ Μυρρινουσίοις τοῖς μὲν Ἀπόλλωνος Διονυσοδότου καὶ Ἀρτέμιδος Σελασφόρου βωμοὶ Διονύσου τε Ἀνθίου καὶ νυμφῶν Ἰσμηνίδων καὶ Γῆς, ἣν Μεγάλην θεὸν ὀνομάζουσι· ναὸς δὲ ἕτερος ἔχει βωμοὺς Δήμητρος Ἀνησιδώρας καὶ Διὸς Κτησίου καὶ Τιθρωνῆς Ἀθηνᾶς καὶ Κόρης Πρωτογόνης καὶ Σεμνῶν ὀνομαζομένων θεῶν· τὸ δὲ ἐν Μυρρινοῦντι ξόανόν ἐστι Κολαινίδος. Ἀθμονεῖς δὲ τιμῶσιν Ἀμαρυσίαν Ἄρτεμιν· 1.19.6 Across the Ilisus is a district called Agrae and a temple of Artemis Agrotera (the Huntress). They say that Artemis first hunted here when she came from Delos, and for this reason the statue carries a bow. A marvel to the eyes, though not so impressive to hear of, is a race-course of white marble, the size of which can best be estimated from the fact that beginning in a crescent on the heights above the Ilisus it descends in two straight lines to the river bank. This was built by Herodes, an Athenian, and the greater part of the Pentelic quarry was exhausted in its construction. 1.31.4 Such is the legend. Phlya and Myrrhinus have altars of Apollo Dionysodotus, Artemis Light-bearer, Dionysus Flower-god, the Ismenian nymphs and Earth, whom they name the Great goddess; a second temple contains altars of Demeter Anesidora (Sender-up of Gifts), Zeus Ctesius (God of Gain), Tithrone Athena, the Maid First-born and the goddesses styled August. The wooden image at Myrrhinus is of Colaenis. |
50. Philostratus The Athenian, Letters, 66 (2nd cent. CE - missingth cent. CE) Tagged with subjects: • Atticism • Herodes Atticus Found in books: Borg, Paideia: the World of the Second Sophistic: The World of the Second Sophistic (2008) 74; Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 98 NA> |
51. Philostratus The Athenian, Lives of The Sophists, 1.22.522, 1.22.524, 1.25.537-1.25.538, 1.25.541-1.25.542, 2.1.549, 2.1.552-2.1.553, 2.1.559, 2.1.562, 2.1.566, 2.3.567, 2.9.585, 2.10.585, 2.11.592, 2.24.607 (2nd cent. CE - missingth cent. CE) Tagged with subjects: • Achilles, τρόφιμος of Herodes Atticus • Attic • Atticism • Bradua (son of Herodes Atticus) • Claudius Atticus Herodes, Ti. (Younger) • Dialect, Attic • Herodes Atticus • Herodes Atticus, • Herodes Atticus, poetry • Herodes Atticus, sophist • Memnon, τρόφιμος of Herodes Atticus • Old Comedy (Attic) • Old Comedy (Attic), countering arrogance of elites • Old Comedy (Attic), freedom of speech in • Regilla, wife of Herodes Atticus • attic (verbal purity) • atticism(e) • demes (Attic), Gargettos • demes (Attic), Marathon • demes (Attic), Pallene • demes (Attic), Sounion • genos (Attic), Eumolpidai Found in books: Borg, Paideia: the World of the Second Sophistic: The World of the Second Sophistic (2008) 67, 69, 73, 74, 82, 245; Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 244, 245, 246, 413; Bowie, Essays on Ancient Greek Literature and Culture (2021) 603, 700; Csapo et al., Theatre and Autocracy in the Ancient World (2022) 169; Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 3, 8, 10, 11, 12, 27, 47, 48, 54, 105; Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 295, 296, 299, 300, 302, 304, 306; Konig and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 25, 316; König and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 25, 316; Maciver, Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity (2012) 17; Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 158; Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 442, 494, 495; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223; Talbert, The Senate of Imperial Rome (1984) 220; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 5, 70, 228, 230, 236; Zanker, The Mask of Socrates: The Image of the Intellectual in Antiquity (1996) 235 NA> |
52. Pliny The Younger, Letters, 2.3, 7.17.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: • Atticus • Atticus (correspondent of Cicero) • Herodes Atticus Found in books: Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 28, 38; Baumann and Liotsakis, Reading History in the Roman Empire (2022) 142; Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 14; Harrison, Brill's Companion to Roman Tragedy (2015) 99 2.3 Consequently, I look upon Isaeus not only as a wonderfully learned man but as one who possesses a most enviable lot, and you must be made of flint and iron if you do not burn to make his acquaintance. So if there is nothing else to draw you here, if I myself am not a sufficient attraction, do come to hear Isaeus. Have you never read of the man who lived at Gades who was so fired by the name and glory of Titus Livius that he came from the remotest corner of the world to see him, and returned the moment he had set eyes on him? It would stamp a man as an illiterate boor and a lazy idler, it would be disgraceful almost for any one not to think the journey worth the trouble when the reward is a study which is more delightful, more elegant, and has more of the humanities than any other. You will say: "But I have here authors just as learned, whose works I can read." Granted, but you can always read an author, while you cannot always listen to him. Moreover, as the proverb goes, the spoken word is invariably much more impressive than the written one; for however lively what you read may be, it does not sink so deeply into the mind as what is pressed home by the accent, the expression, and the whole bearing and action of a speaker. This must be admitted unless we think the story of Aeschines untrue, when, after reading a speech of Demosthenes at Rhodes, he is said to have exclaimed to those who expressed their admiration of it: "Yes, but what would you have said if you had heard the beast himself?" And yet Aeschines himself, if we are to believe Demosthenes, had a very striking delivery! the less he acknowledged that the author of the speech delivered it far better than he had done. All these things point to this, that you should hear Isaeus, if only to enable you to say that you have heard him. Farewell. |
53. Diogenes Laertius, Lives of The Philosophers, 10.10 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: • Atticus • Atticus, Platonist Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 833; Nijs, The Epicurean Sage in the Ethics of Philodemus (2023) 41 10.10 his gratitude to his parents, his generosity to his brothers, his gentleness to his servants, as evidenced by the terms of his will and by the fact that they were members of the School, the most eminent of them being the aforesaid Mys; and in general, his benevolence to all mankind. His piety towards the gods and his affection for his country no words can describe. He carried deference to others to such excess that he did not even enter public life. He spent all his life in Greece, notwithstanding the calamities which had befallen her in that age; when he did once or twice take a trip to Ionia, it was to visit his friends there. Friends indeed came to him from all parts and lived with him in his garden. |
54. Eusebius of Caesarea, Preparation For The Gospel, 11.2.4, 11.22, 15.12.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: • Atticus • Atticus (Middle Platonist) • Atticus, on interpreting Plato Found in books: Bryan, Authors and Authorities in Ancient Philosophy (2018) 276; Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 144, 166; Fowler, Plato in the Third Sophistic (2014) 174; Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 39; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 222; Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 276 NA> |
55. Porphyry, Life of Plotinus, 17 (3rd cent. CE - 4th cent. CE) Tagged with subjects: • Atticus Found in books: Gerson and Wilberding, The New Cambridge Companion to Plotinus (2022) 132; Vazques and Ross, Time and Cosmology in Plato and the Platonic Tradition (2022) 50; d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 35 " 17 Some of the Greeks began to accuse Plotinus of appropriating the ideas of Numenius. Amelius, being informed of this charge by the Stoic and Platonist Trypho, challenged it in a treatise which he entitled The Difference between the Doctrines of Plotinus and Numenius. He dedicated the work to me, under the name of Basileus (or King). This really is my name; it is equivalent to Porphyry (Purple-robed) and translates the name I bear in my own tongue; for I am called Malchos, like my father, and Malchos would give Basileus in Greek. Longinus, in dedicating his work On Impulse to Cleodamus and myself, addressed us as Cleodamus and Malchus, just as Numenius translated the Latin Maximus into its Greek equivalent Megalos. Here followed Amelius letter: Amelius to Basileus, with all good wishes. You have been, in your own phrase, pestered by the persistent assertion that our friends doctrine is to be traced to Numenius of Apamea. Now, if it were merely for those illustrious personages who spread this charge, you may be very sure I would never utter a word in reply. It is sufficiently clear that they are actuated solely by the famous and astonishing facility of speech of theirs when they assert, at one moment, that he is an idle babbler, next that he is a plagiarist, and finally that his plagiarisms are feeble in the extreme. Clearly in all this we have nothing but scoffing and abuse. But your judgement has persuaded me that we should profit by this occasion firstly to provide ourselves with a useful memorandum of the doctrines that have won our adhesion, and secondly to bring about a more complete knowledge of the system--long celebrated thought it be--to the glory of our friend, a man so great as Plotinus. Hence I now bring you the promised Reply, executed, as you and your self know, in three days. You must judge it with reasonable indulgence; this is no orderly and elaborate defence composed in step-by-step correspondence with the written indictment: I have simply set down, as they occurred to me, my recollections of our frequent discussions. You will admit, also, that it is by no means easy to grasp the meaning of a writer who (like Numenius), now credited with the opinion we also hold, varies in the terms he uses to express the one idea. If I have falsified any essential of the doctrine, I trust to your good nature to set me right: I am reminded of the phrase in the tragedy: A busy man and far from the teachings of our master I must needs correct and recant. Judge how much I wish to give you pleasure. Good health." |
56. Proclus, In Platonis Timaeum Commentarii, 1.392.8-1.392.17 (5th cent. CE - 5th cent. CE) Tagged with subjects: • Atticus Found in books: Bryan, Authors and Authorities in Ancient Philosophy (2018) 192; Wardy and Warren, Authors and Authorities in Ancient Philosophy (2018) 192 NA> |
57. Aeschines, Or., 3.182 Tagged with subjects: • Attic oratory • oratory, Attic, Found in books: Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 344; Marincola et al., Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians (2021) 218, 220 3.182 But, by the Olympian gods, I think one ought not to name those men on the same day with this monster! Now let Demosthenes show if anywhere stands written an order to crown any one of those men. Was the democracy, then, ungrateful? No, but noble-minded, and those men were worthy of their city. For they thought that their honor should be conferred, not in written words, but in the memory of those whom they had served; and from that time until this day it abides, immortal. But what rewards they did receive, it is well to recall. |
58. Epigraphy, Lscg, 18 Tagged with subjects: • calendar, Attic demes • festivals, Attic confined to Athens • festivals, Attic confined to demes Found in books: Lupu, Greek Sacred Law: A Collection of New Documents (NGSL) (2005) 67, 68, 124; Parker, Polytheism and Society at Athens (2005) 74 NA> |
59. Epigraphy, Lss, 18 Tagged with subjects: • calendar, Attic demes • demes (Attic) • demes (Attic), Aixone • demes (Attic), Erchia • demes (Attic), Marathon • demes (Attic), Myrrhinous • demes (Attic), Paiania • demes (Attic), Phaleron • demes (Attic), Phrearrhioi • demes (Attic), Rhamnous • demes (Attic), Thorikos • genos (Attic), Eumolpidai Found in books: Lupu, Greek Sacred Law: A Collection of New Documents (NGSL) (2005) 68; Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68 NA> |
60. Epigraphy, Ig Ii2, 1177, 1275, 3173, 5161 Tagged with subjects: • Herodes Atticus • Herodes Atticus, Claudius, • Ti. Claudius Atticus • demes (Attic) • demes (Attic), Aixone • demes (Attic), Gargettos • demes (Attic), Marathon • demes (Attic), Myrrhinous • demes (Attic), Oion • demes (Attic), Paiania • demes (Attic), Pallene • demes (Attic), Phaleron • demes (Attic), Phrearrhioi • demes (Attic), Sounion • demes (Attic), Thorikos • genos (Attic), Eumolpidai • phratry, non-Attic Found in books: Connelly, Portrait of a Priestess: Women and Ritual in Ancient Greece (2007) 211, 215; Gabrielsen and Paganini, Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity (2021) 147; Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 325; Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 59, 61, 151, 153, 154, 158 1177 n . . the demarch in office at any time shall take caren of the Thesmophorion together with the priestess, that n no-one releases anything or gathers a n thiasos or installs sacred objects n (5) or performs purification rites or n approaches the altars or the pit (megaron) without the priestess exceptn when it is the festival of the Thesmophorian or the Plerosia or the Kalamaia n (10) or the Skira or another day n on which the women come together according to n ancestral tradition; that the Piraeans shalln resolve: if anyone does any of these things n in contravention of these provisions, the demarch n (15) shall impose a penalty and bring him before a n law court under the laws n that are in place with respect to these things; and concerning n the gathering of wood in the sanctuaries, if anyone n gathers wood, may the old laws (archaious nomous) (20) be valid, those that are in place with respect to n these matters; and the boundary officers (horistas) shall inscriben this decree together with the demarch n and stand it by the way up to n the Thesmophorion. n text from Attic Inscriptions Online, IG II2 1177 - Decree of deme Piraeus concerning the Thesmophorion , 1275 n . . . . and if anyonen . . . . the thiasos membersn . . and if one of them dies,n (5) either the son or brother or father or whoever is the closest n relative in the thiasos shall declare? it, and both they (scil. the thiasos members)n and all the friends shall attend the funeral procession; and ifn anyone is wronged, they and all the friends shall help him, n so that everyone may know that we aren (10) pious towards the gods and the friends; and mayn many good things befall those who do these things and their descendantsn and ancestors; and when the thiasos members have ratified this law,n nothing shall have greater force than the law;n and if anyone contravenes the law either in word or deed, n (15) anyone of the thiasos members who wishes may make an accusation against him,n and if he convicts him they shall penalise him in whatever way the n association decides. n text from Attic Inscriptions Online, IG II2 1275 - Law of a thiasos , 3173 n The People (dedicated this temple) to the Goddess Roma and Augustus Caesar, when the hoplite generaln was Pammenes, son of Zenon, of Marathon, priest of the Goddess n Roma and Augustus Soter on the Acropolis, when the priestess of Athe Polias was Megiste, daughter of Asklepiades of Halai, (5) in the archonship of Areios, son of Dorion, of Paiania. n text from Attic Inscriptions Online, IG II2 3173 - Dedicatory inscription on the temple of Roma and Augustus , |