|1. None, None, nan (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Chios
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 200; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 200
|2. None, None, nan (8th cent. BCE - 8th cent. BCE)
Tagged with subjects: • Chios • Homer, Odyssey, Chios
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 190; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 190; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 59
|3. Herodotus, Histories, 1.18, 4.137, 6.43 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Chios • Chios, economic history • Chios, political history • Chios/Chians • alliances, Miletus and Chios
Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 141; Parkins and Smith (1998), Trade, Traders and the Ancient City, 91, 93; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 195
1.18 ταῦτα ποιέων ἐπολέμεε ἔτεα ἕνδεκα, ἐν τοῖσι τρώματα μεγάλα διφάσια Μιλησίων ἐγένετο, ἔν τε Λιμενηίῳ χώρης τῆς σφετέρης μαχεσαμένων καὶ ἐν Μαιάνδρου πεδίῳ. τὰ μέν νυν ἓξ ἔτεα τῶν ἕνδεκα Σαδυάττης ὁ Ἄρδυος ἔτι Λυδῶν ἦρχε, ὁ καὶ ἐσβάλλων τηνικαῦτα ἐς τὴν Μιλησίην τὴν στρατιήν· Σαδυάττης οὗτος γὰρ καὶ ὁ τὸν πόλεμον ἦν συνάψας· τὰ δὲ πέντε τῶν ἐτέων τὰ ἑπόμενα τοῖσι ἓξ Ἀλυάττης ὁ Σαδυάττεω ἐπολέμεε, ὃς παραδεξάμενος, ὡς καὶ πρότερον μοι δεδήλωται, παρὰ τοῦ πατρὸς τὸν πόλεμον προσεῖχε ἐντεταμένως. τοῖσι δὲ Μιλησίοισι οὐδαμοὶ Ἰώνων τὸν πόλεμον τοῦτον συνεπελάφρυνον ὅτι μὴ Χῖοι μοῦνοι. οὗτοι δὲ τὸ ὅμοιον ἀνταποδιδόντες ἐτιμώρεον· καὶ γὰρ δὴ πρότερον οἱ Μιλήσιοι τοῖσι Χίοισι τὸν πρὸς Ἐρυθραίους πόλεμον συνδιήνεικαν.
4.137 πρὸς ταῦτα Ἴωνες ἐβουλεύοντο. Μιλτιάδεω μὲν τοῦ Ἀθηναίου, στρατηγέοντος καὶ τυραννεύοντος Χερσονησιτέων τῶν ἐν Ἑλλησπόντῳ, ἦν γνώμη πείθεσθαι Σκύθῃσι καὶ ἐλευθεροῦν Ἰωνίην, Ἱστιαίου δὲ τοῦ Μιλησίου ἐναντίη ταύτῃ, λέγοντος ὡς νῦν μὲν διὰ Δαρεῖον ἕκαστος αὐτῶν τυραννεύει πόλιος· τῆς Δαρείου δὲ δυνάμιος καταιρεθείσης οὔτε αὐτὸς Μιλησίων οἷος τε ἔσεσθαι ἄρχειν οὔτε ἄλλον οὐδένα οὐδαμῶν· βουλήσεσθαι γὰρ ἑκάστην τῶν πολίων δημοκρατέεσθαι μᾶλλον ἢ τυραννεύεσθαι. Ἰστιαίου δὲ γνώμην ταύτην ἀποδεικνυμένου αὐτίκα πάντες ἦσαν τετραμμένοι πρὸς ταύτην τὴν γνώμην, πρότερον τὴν Μιλτιάδεω αἱρεόμενοι.
6.43 ἅμα δὲ τῷ ἔαρι, τῶν ἄλλων καταλελυμένων στρατηγῶν ἐκ βασιλέος, Μαρδόνιος ὁ Γοβρύεω κατέβαινε ἐπὶ θάλασσαν, στρατὸν πολλὸν μὲν κάρτα πεζὸν ἅμα ἀγόμενος πολλὸν δὲ ναυτικόν, ἡλικίην τε νέος ἐὼν καὶ νεωστὶ γεγαμηκὼς βασιλέος Δαρείου θυγατέρα Ἀρτοζώστρην· ἄγων δὲ τὸν στρατὸν τοῦτον ὁ Μαρδόνιος ἐπείτε ἐγένετο ἐν τῇ Κιλικίῃ, αὐτὸς μὲν ἐπιβὰς ἐπὶ νεὸς ἐκομίζετο ἅμα τῇσι ἄλλῃσι νηυσί, στρατιὴν δὲ τὴν πεζὴν ἄλλοι ἡγεμόνες ἦγον ἐπὶ τὸν Ἑλλήσποντον. ὡς δὲ παραπλέων τὴν Ἀσίην ἀπίκετο ὁ Μαρδόνιος ἐς τὴν Ἰωνίην, ἐνθαῦτα μέγιστον θῶμα ἐρέω τοῖσι μὴ ἀποδεκομένοισι Ἑλλήνων Περσέων τοῖσι ἑπτὰ Ὀτάνεα γνώμην ἀποδέξασθαι ὡς χρεὸν εἴη δημοκρατέεσθαι Πέρσας· τοὺς γὰρ τυράννους τῶν Ἰώνων καταπαύσας πάντας ὁ Μαρδόνιος δημοκρατίας κατίστα ἐς τὰς πόλιας. ταῦτα δὲ ποιήσας ἠπείγετο ἐς τὸν Ἑλλήσποντον. ὡς δὲ συνελέχθη μὲν χρῆμα πολλὸν νεῶν συνελέχθη δὲ καὶ πεζὸς στρατὸς πολλός, διαβάντες τῇσι νηυσὶ τὸν Ἑλλήσποντον ἐπορεύοντο διὰ τῆς Εὐρώπης, ἐπορεύοντο δὲ ἐπί τε Ἐρέτριαν καὶ Ἀθήνας.'' None
1.18 He waged war in this way for eleven years, and in these years two great disasters overtook the Milesians, one at the battle of Limeneion in their own territory, and the other in the valley of the Maeander . ,For six of these eleven years Sadyattes son of Ardys was still ruler of Lydia, and it was he who invaded the lands of Miletus, for it was he who had begun the war; for the following five the war was waged by Sadyattes' son Alyattes, who, as I have indicated before, inherited the war from his father and carried it on vigorously. ,None of the Ionians helped to lighten this war for the Milesians, except the Chians: these lent their aid in return for a similar service done for them; for the Milesians had previously helped the Chians in their war against the Erythraeans. " "
4.137 Then the Ionians held a council. Miltiades the Athenian, general and sovereign of the Chersonesites of the Hellespont, advised that they do as the Scythians said and set Ionia free. ,But Histiaeus of Miletus advised the opposite. He said, “It is owing to Darius that each of us is sovereign of his city; if Darius' power is overthrown, we shall no longer be able to rule, I in Miletus or any of you elsewhere; for all the cities will choose democracy rather than despotism.” ,When Histiaeus explained this, all of them at once inclined to his view, although they had first sided with Miltiades. " "
6.43 But at the beginning of spring the other generals were deposed by the king from their offices, and Mardonius son of Gobryas, a man young in years and recently married to Darius' daughter Artozostre, came down to the coast at the head of a very great army and fleet. ,When Mardonius reached Cilicia at the head of this army, he himself embarked on shipboard and sailed with the rest of his ships, while other captains led the land army to the Hellespont. ,When Mardonius arrived in Ionia in his voyage along the coast of Asia, he did a thing which I here set down for the wonder of those Greeks who will not believe Otanes to have declared his opinion among the Seven that democracy was best for Persia: Mardonius deposed all the Ionian tyrants and set up democracies in their cities. ,He did this and hurried to the Hellespont. When a great multitude of ships and a great army were assembled, the Persians crossed the Hellespont on shipboard and marched through Europe, with Eretria and Athens as their goal. "" None
|4. Thucydides, The History of The Peloponnesian War, 4.51, 8.40.2 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Chios • Chios, economic history • Chios, political history
Found in books: Joho (2022), Style and Necessity in Thucydides, 22; Parkins and Smith (1998), Trade, Traders and the Ancient City, 92; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 164; Vlassopoulos (2021), Historicising Ancient Slavery, 192
8.40.2 οἱ γὰρ οἰκέται τοῖς Χίοις πολλοὶ ὄντες καὶ μιᾷ γε πόλει πλὴν Λακεδαιμονίων πλεῖστοι γενόμενοι καὶ ἅμα διὰ τὸ πλῆθος χαλεπωτέρως ἐν ταῖς ἀδικίαις κολαζόμενοι, ὡς ἡ στρατιὰ τῶν Ἀθηναίων βεβαίως ἔδοξε μετὰ τείχους ἱδρῦσθαι, εὐθὺς αὐτομολίᾳ τε ἐχώρησαν οἱ πολλοὶ πρὸς αὐτοὺς καὶ τὰ πλεῖστα κακὰ ἐπιστάμενοι τὴν χώραν οὗτοι ἔδρασαν.' ' None
8.40.2 There were more slaves at Chios than in any one other city except Lacedaemon, and being also by reason of their numbers punished more rigorously when they offended, most of them when they saw the Athenian armament firmly established in the island with a fortified position, immediately deserted to the enemy, and through their knowledge of the country did the greatest mischief. ' ' None
|5. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aristo of Chios
Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 223; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 245
|6. Cicero, De Finibus, 3.50 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Aristo (of Chios, Stoic) • Aristo of Chios, Stoic, Indifferents have no value
Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 170; Tsouni (2019), Antiochus and Peripatetic Ethics, 111
3.50 \xa0But even if we allowed wealth to be essential to the arts, the same argument nevertheless could not be applied to virtue, because virtue (as Diogenes argues) requires a great amount of thought and practice, which is not the case to the same extent with the arts, and because virtue involves life-long steadfastness, strength and consistency, whereas these qualities are not equally manifested in the arts. "Next follows an exposition of the difference between things; for if we maintained that all things were absolutely indifferent, the whole of life would be thrown into confusion, as it is by Aristo, and no function or task could be found for wisdom, since there would be absolutely no distinction between the things that pertain to the conduct of life, and no choice need be exercised among them. Accordingly after conclusively proving that morality alone is good and baseness alone evil, the Stoics went on to affirm that among those things which were of no importance for happiness or misery, there was nevertheless an element of difference, making some of them of positive and others of negative value, and others neutral. <'' None
|7. Cicero, On The Ends of Good And Evil, 3.50-3.53, 3.58 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Aristo (of Chios, Stoic) • Aristo of Chios • Aristo of Chios, Stoic, Indifferents have no value • Ariston of Chios
Found in books: Celykte (2020), The Stoic Theory of Beauty. 35; Maso (2022), CIcero's Philosophy, 94, 95; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 170; Tsouni (2019), Antiochus and Peripatetic Ethics, 111
3.50 quod si de artibus concedamus, virtutis tamen non sit eadem ratio, propterea quod haec plurimae commentationis commendationis (comend., cōmend.) ARNV et exercitationis indigeat, quod idem in artibus non sit, et quod virtus stabilitatem, firmitatem, constantiam totius vitae complectatur, nec haec eadem in artibus esse videamus. Deinceps explicatur differentia rerum, quam si non ullam non ullam AV, N 2 (ul ab alt. m. in ras. ), non nullam R non nulla B nonulla E esse diceremus, confunderetur omnis vita, ut ab Aristone, neque ullum sapientiae munus aut opus inveniretur, cum inter res eas, quae ad vitam degendam pertinerent, nihil omnino interesset, neque ullum dilectum adhiberi oporteret. itaque cum esset satis constitutum id solum esse bonum, quod esset esset om. A honestum, et id malum solum, quod turpe, tum inter illa, quae nihil valerent ad beate misereve vivendum, aliquid tamen, quod differret, esse voluerunt, ut essent eorum alia aestimabilia, alia contra, alia neutrum. alia neutrum RNV aliane verum A alia neutrumque BE' "3.51 quae autem aestimanda essent, eorum in aliis satis esse causae, quam ob rem quibusdam anteponerentur, ut in valitudine, ut in integritate sensuum, ut in doloris vacuitate, ut gloriae, divitiarum, similium rerum, gloriae, divitiarum, similium rerum ' ipsius Ciceronis in scribendo lapsus' Mdv. similium rerum in usu O. Heinius in Fleckeis. Annal. Philol. XCIII, 1866, p. 246 alia alii AR autem non esse eius modi, itemque eorum, quae nulla aestimatione digna essent, partim satis habere causae, quam ob rem reicerentur, ut dolorem, morbum, sensuum amissionem, paupertatem, ignominiam, similia horum, partim non item. hinc est illud exortum, quod Zeno prohgme/non, contraque quod a)poprohgme/non nominavit, cum uteretur in lingua copiosa factis tamen nominibus ac novis, quod nobis in hac inopi lingua non conceditur; quamquam tu hanc copiosiorem etiam soles dicere. Sed non alienum est, quo facilius vis verbi intellegatur, rationem huius verbi verbi ( post huius) om. A faciendi Zenonis exponere." "3.52 Ut enim, inquit, nemo dicit in regia regem ipsum quasi productum esse ad dignitatem (id est enim id est enim Mdv. idem enim est ( in N enim ab alt. m. superscr. ; V om. enim) prohgme/non ), sed eos, qui in aliquo honore sunt, sunt R sint quorum ordo proxime accedit, ut secundus sit, ad regium principatum, sic in vita non ea, quae primo loco primo loco O. Heinius ibid. p. 245 pri- morie A p'mori e loco BE primove R primorie (o corr. in a) N primore V sunt, sed ea, quae ' In primorie latet primo ordine, quam vocem adscripsit qui haec ad antecedentia quorum ordo proxime accedit ut secundus sit accommodare studeret' H. A. Koch p. 37. Cf. etiam p. 110, 5 sq. secundum locum optinent, prohgme/na, id est producta, nominentur; quae vel ita appellemus—id erit verbum e verbo—vel promota et remota vel, ut dudum diximus, praeposita vel praecipua, et illa reiecta. re enim intellecta in verborum usu faciles esse debemus." '3.53 quoniam autem omne, quod est bonum, primum locum tenere dicimus, necesse est nec bonum esse nec malum hoc, quod praepositum praepositum edd. propositum vel praecipuum nominamus. idque ita definimus; quod sit indifferens cum aestimatione mediocri; quod enim illi a)dia/foron dicunt, id mihi ita occurrit, ut indifferens dicerem. neque enim illud fieri poterat ullo modo, ut nihil relinqueretur in mediis, quod aut secundum naturam esset aut contra, nec, cum id relinqueretur, nihil in his poni, quod satis satis om. A aestimabile esset, nec hoc posito non aliqua esse esse P. Man. esset praeposita. recte igitur haec facta distinctio est, atque etiam ab iis, quo facilius res perspici possit, hoc simile ponitur:
3.58 Sed cum, quod honestum sit, id solum bonum esse dicamus, consentaneum tamen est fungi officio, cum id officium nec in bonis ponamus nec in malis. est enim aliquid in his rebus probabile, et quidem ita, ut eius ratio reddi possit, ergo ut etiam probabiliter acti ratio reddi possit. est autem officium, quod ita factum est, ut eius facti probabilis ratio reddi possit. ex quo intellegitur officium medium quiddam quiddam Mdv. quoddam esse, quod neque in bonis ponatur neque in contrariis. quoniamque in iis iis edd. his rebus, quae neque in virtutibus sunt neque in vitiis, est tamen quiddam, quod usui possit esse, tollendum id non est. est autem eius generis actio quoque quaedam, et quidem talis, ut ratio postulet agere aliquid et facere eorum. quod autem ratione actum est, actum est Mdv. actum sit ABEN fit V id officium appellamus. est igitur officium eius generis, quod nec in bonis ponatur nec in ratione ... ponatur nec in om. R contrariis.'' None
3.50 \xa0But even if we allowed wealth to be essential to the arts, the same argument nevertheless could not be applied to virtue, because virtue (as Diogenes argues) requires a great amount of thought and practice, which is not the case to the same extent with the arts, and because virtue involves life-long steadfastness, strength and consistency, whereas these qualities are not equally manifested in the arts. "Next follows an exposition of the difference between things; for if we maintained that all things were absolutely indifferent, the whole of life would be thrown into confusion, as it is by Aristo, and no function or task could be found for wisdom, since there would be absolutely no distinction between the things that pertain to the conduct of life, and no choice need be exercised among them. Accordingly after conclusively proving that morality alone is good and baseness alone evil, the Stoics went on to affirm that among those things which were of no importance for happiness or misery, there was nevertheless an element of difference, making some of them of positive and others of negative value, and others neutral. <' "3.51 \xa0Again among things valuable â\x80\x94 e.g.\xa0health, unimpaired senses, freedom from pain, fame, wealth and the like â\x80\x94 they said that some afford us adequate grounds for preferring them to other things, while others are not of this nature; and similarly among those things which are of negative value some afford adequate grounds for our rejecting them, such as pain, disease, loss of the senses, poverty, disgrace, and the like; others not so. Hence arose the distinction, in Zeno's terminology, between proÄ\x93gmena and the opposite, apoproÄ\x93gmena â\x80\x94 for Zeno using the copious Greek language still employed novel words coined for the occasion, a licence not allowed to us with the poor vocabulary of Latin; though you are fond of saying that Latin is actually more copious than Greek. However, to make it easier to understand the meaning of this term it will not be out of place to explain the method which Zeno pursued in coining it. <" '3.52 \xa0"In a royal court, Zeno remarks, no one speaks of the king himself as \'promoted\' to honour (for that is the meaning of proÄ\x93gmenon), but the term is applied to those holding some office of state whose rank most nearly approaches, though it is second to, the royal preâ\x80\x91eminence; similarly in the conduct of life the title proÄ\x93gmenon, that is, \'promoted,\' is to be given not to those things which are in the first rank, but to those which hold the second place; for these we may use either the term suggested (for that will be a literal translation) or \'advanced\' and \'degraded,\' or the term we have been using all along, \'preferred\' or \'superior,\' and for the opposite \'rejected.\' If the meaning is intelligible we need not be punctilious about the use of words. <' "3.53 \xa0But since we declare that everything that is good occupies the first rank, it follows that this which we entitle preferred or superior is neither good nor evil; and accordingly we define it as being indifferent but possessed of a moderate value â\x80\x94 since it has occurred to me that I\xa0may use the word 'indifferent' to represent their term adiaphoron. For in fact, it was inevitable that the class of intermediate things should contain some things that were either in accordance with nature, or the reverse, and this being so, that this class should include some things which possessed moderate value, and, granting this, that some things of this class should be 'preferred.' <" 3.58 \xa0"But although we pronounce Moral Worth to be the sole good, it is nevertheless consistent to perform an appropriate act, in spite of the fact that we count appropriate action neither a good nor an evil. For in the sphere of these neutral things there is an element of reasonableness, in the sense that an account can be rendered of it, and therefore in the sense that an account can also be rendered of its performance; and this proves that an appropriate act is an intermediate thing, to be reckoned neither as a good nor as the opposite. And since those things which are neither to be counted among virtues nor vices nevertheless contain a factor which can be useful, their element of utility is worth preserving. Again, this neutral class also includes action of a certain kind, viz. such that reason calls upon us to do or to produce some one of these neutral things; but an action reasonably performed we call an appropriate act; appropriate action therefore is included in the class which is reckoned neither as good nor the opposite. <'' None
|8. Cicero, On Duties, 1.128 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Aristo of Chios
Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 254; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 254
1.128 Nec vero audiendi sunt Cynici, aut si qui filerunt Stoici paene Cynici, qui reprehendunt et irrident, quod ea, quae turpia non sint, verbis flagitiosa ducamus, illa autem, quae turpia sint, nominibus appellemus suis. Latrocinari, fraudare, adulterare re turpe est, sed dicitur non obscene; liberis dare operam re honestum est, nomine obscenum; pluraque in ear sententiam ab eisdem contra verecundiam disputantur. Nos autem naturam sequamur et ab omni, quod abhorret ab oculorum auriumque approbatione, fugiamus; status incessus, sessio accubitio, vultus oculi manuum motus teneat illud decorum.'' None
1.128 \xa0But we should give no heed to the Cynics (or to some Stoics who are practically Cynics) who censure and ridicule us for holding that the mere mention of some actions that are not immoral is shameful, while other things that are immoral we call by their real names. Robbery, fraud, and adultery, for example, are immoral in deed, but it is not indecent to name them. To beget children in wedlock is in deed morally right; to speak of it is indecent. And they assail modesty with a great many other arguments to the same purport. But as for us, let us follow Nature and shun everything that is offensive to our eyes or our ears. So, in standing or walking, in sitting or reclining, in our expression, our eyes, or the movements of our hands, let us preserve what we have called "propriety." <'' None
|9. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Aristo of Chios
Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 245; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 245
|10. Anon., Sibylline Oracles, 3.419-3.420, 3.423-3.424 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • Chios
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 199, 200; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 199, 200
3.419 Shall leave Mæotis's lake, and there shall be" "3.420 420 Down the deep stream a fruitful, furrow's track," 3.423 And many cities, men and all, shall fall:– 3.424 In Asia–Iassus, Cebren, Pandonia,'" None
|11. Seneca The Younger, Letters, 94.48 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aristo of Chios, Stoic, Against precepts • Ariston of Chios
Found in books: Maso (2022), CIcero's Philosophy, 94; Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 98; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 153; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 97
94.48 Although a man hear what limit he should observe in sacrifice, and how far he should recoil from burdensome superstitions, he will never make sufficient progress until he has conceived a right idea of God, – regarding Him as one who possesses all things, and allots all things, and bestows them without price. '
94.48 It is said: "Philosophy is divided into knowledge and state of mind. For one who has learned and understood what he should do and avoid,23 is not a wise man until his mind is metamorphosed into the shape of that which he has learned. This third department – that of precept – is compounded from both the others, from dogmas of philosophy and state of mind. Hence it is superfluous as far as the perfecting of virtue is concerned; the other two parts are enough for the purpose." ' None
|12. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ion of Chios • Ion of Chios, • banquet, with Ion of Chios • philosopher, Ion of Chios as • poet, Ion of Chios as
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 183, 773; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 26, 27, 460
|13. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Chios
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 183; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 183
|14. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Aristo of Chios
Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 68; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 223
|15. Diogenes Laertius, Lives of The Philosophers, 2.120, 4.33, 4.40, 6.103-6.105, 7.2, 7.4, 7.7-7.8, 7.10, 7.13, 7.16, 7.24-7.26, 7.30, 7.34, 7.36, 7.38, 7.134, 7.136, 7.142, 7.148-7.150, 7.160-7.167, 7.174, 8.6 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Aristo (of Chios, Stoic) • Aristo of Chios • Ion of Chios
Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 243, 245, 247, 253, 254; Celykte (2020), The Stoic Theory of Beauty. 35, 36; Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 118, 157; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 68, 116; Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 189; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 106; Tsouni (2019), Antiochus and Peripatetic Ethics, 110; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 243, 245, 247, 253, 254
2.120 Nine dialogues of his are extant written in frigid style, Moschus, Aristippus or Callias, Ptolemy, Chaerecrates, Metrocles, Anaximenes, Epigenes, To his Daughter, Aristotle. Heraclides relates that Zeno, the founder of the Stoic school, was one of Stilpo's pupils; Hermippus that Stilpo died at a great age after taking wine to hasten his end.I have written an epitaph on him also:Surely you know Stilpo the Megarian; old age and then disease laid him low, a formidable pair. But he found in wine a charioteer too strong for that evil team; he quaffed it eagerly and was borne along.He was also ridiculed by Sophilus the Comic poet in his drama The Wedding:What Charinus says is just Stilpo's stoppers." 4.33 Some represent him as emulous of Pyrrho as well. He was devoted to dialectic and adopted the methods of argument introduced by the Eretrian school. On account of this Ariston said of him:Plato the head of him, Pyrrho the tail, midway Diodorus.And Timon speaks of him thus:Having the lead of Menedemus at his heart, he will run either to that mass of flesh, Pyrrho, or to Diodorus.And a little farther on he introduces him as saying:I shall swim to Pyrrho and to crooked Diodorus.He was highly axiomatic and concise, and in his discourse fond of distinguishing the meaning of terms. He was satirical enough, and outspoken.
4.40 Once indeed, when at Athens, he stopped too long in the Piraeus, discussing themes, out of friendship for Hierocles, and for this he was censured by certain persons. He was very lavish, in short another Aristippus, and he was fond of dining well, but only with those who shared his tastes. He lived openly with Theodete and Phila, the Elean courtesans, and to those who censured him he quoted the maxims of Aristippus. He was also fond of boys and very susceptible. Hence he was accused by Ariston of Chios, the Stoic, and his followers, who called him a corrupter of youth and a shameless teacher of immorality.' "
6.103 Such are the lives of the several Cynics. But we will go on to append the doctrines which they held in common – if, that is, we decide that Cynicism is really a philosophy, and not, as some maintain, just a way of life. They are content then, like Ariston of Chios, to do away with the subjects of Logic and Physics and to devote their whole attention to Ethics. And what some assert of Socrates, Diocles records of Diogenes, representing him as saying: We must inquire intoWhate'er of good or ill within our halls is wrought.They also dispense with the ordinary subjects of instruction. At least Antisthenes used to say that those who had attained discretion had better not study literature, lest they should be perverted by alien influences." "6.104 So they get rid of geometry and music and all such studies. Anyhow, when somebody showed Diogenes a clock, he pronounced it a serviceable instrument to save one from being late for dinner. Again, to a man who gave a musical recital before him he said:By men's minds states are ordered well, and households,Not by the lyre's twanged strings or flute's trilled notes.They hold further that Life according to Virtue is the End to be sought, as Antisthenes says in his Heracles: exactly like the Stoics. For indeed there is a certain close relationship between the two schools. Hence it has been said that Cynicism is a short cut to virtue; and after the same pattern did Zeno of Citium live his life." '6.105 They also hold that we should live frugally, eating food for nourishment only and wearing a single garment. Wealth and fame and high birth they despise. Some at all events are vegetarians and drink cold water only and are content with any kind of shelter or tubs, like Diogenes, who used to say that it was the privilege of the gods to need nothing and of god-like men to want but little.They hold, further, that virtue can be taught, as Antisthenes maintains in his Heracles, and when once acquired cannot be lost; and that the wise man is worthy to be loved, impeccable, and a friend to his like; and that we should entrust nothing to fortune. Whatever is intermediate between Virtue and Vice they, in agreement with Ariston of Chios, account indifferent.So much, then, for the Cynics. We must now pass on to the Stoics, whose founder was Zeno, a disciple of Crates.' "
7.2 He was a pupil of Crates, as stated above. Next they say he attended the lectures of Stilpo and Xenocrates for ten years – so Timocrates says in his Dion – and Polemo as well. It is stated by Hecato and by Apollonius of Tyre in his first book on Zeno that he consulted the oracle to know what he should do to attain the best life, and that the god's response was that he should take on the complexion of the dead. Whereupon, perceiving what this meant, he studied ancient authors. Now the way he came across Crates was this. He was shipwrecked on a voyage from Phoenicia to Peiraeus with a cargo of purple. He went up into Athens and sat down in a bookseller's shop, being then a man of thirty." "
7.4 For a certain space, then, he was instructed by Crates, and when at this time he had written his Republic, some said in jest that he had written it on Cynosura, i.e. on the dog's tail. Besides the Republic he wrote the following works:of Life according to Nature.of Impulse, or Human Nature.of Emotions.of Duty.of Law.of Greek Education.of Vision.of the Whole World.of Signs.Pythagorean Questions.Universals.of Varieties of Style.Homeric Problems, in five books.of the Reading of Poetry.There are also by him:A Handbook of Rhetoric.Solutions.Two books of Refutations.Recollections of Crates.Ethics.This is a list of his writings. But at last he left Crates, and the men above mentioned were his masters for twenty years. Hence he is reported to have said, I made a prosperous voyage when I suffered shipwreck. But others attribute this saying of his to the time when he was under Crates." "
7.7 King Antigonus to Zeno the philosopher, greeting.While in fortune and fame I deem myself your superior, in reason and education I own myself inferior, as well as in the perfect happiness which you have attained. Wherefore I have decided to ask you to pay me a visit, being persuaded that you will not refuse the request. By all means, then, do your best to hold conference with me, understanding clearly that you will not be the instructor of myself alone but of all the Macedonians taken together. For it is obvious that whoever instructs the ruler of Macedonia and guides him in the paths of virtue will also be training his subjects to be good men. As is the ruler, such for the most part it may be expected that his subjects will become.And Zeno's reply is as follows:" '7.8 Zeno to King Antigonus, greeting.I welcome your love of learning in so far as you cleave to that true education which tends to advantage and not to that popular counterfeit of it which serves only to corrupt morals. But if anyone has yearned for philosophy, turning away from much-vaunted pleasure which renders effeminate the souls of some of the young, it is evident that not by nature only, but also by the bent of his will he is inclined to nobility of character. But if a noble nature be aided by moderate exercise and further receive ungrudging instruction, it easily comes to acquire virtue in perfection.
7.10 In the archonship of Arrhenides, in the fifth prytany of the tribe Acamantis on the twenty-first day of Maemacterion, at the twenty-third plenary assembly of the prytany, one of the presidents, Hippo, the son of Cratistoteles, of the deme Xypetaeon, and his co-presidents put the question to the vote; Thraso, the son of Thraso of the deme Anacaea, moved:Whereas Zeno of Citium, son of Mnaseas, has for many years been devoted to philosophy in the city and has continued to be a man of worth in all other respects, exhorting to virtue and temperance those of the youth who come to him to be taught, directing them to what is best, affording to all in his own conduct a pattern for imitation in perfect consistency with his teaching, it has seemed good to the people –
7.13 It is said that he had more than a thousand talents when he came to Greece, and that he lent this money on bottomry. He used to eat little loaves and honey and to drink a little wine of good bouquet. He rarely employed men-servants; once or twice indeed he might have a young girl to wait on him in order not to seem a misogynist. He shared the same house with Persaeus, and when the latter brought in a little flute-player he lost no time in leading her straight to Persaeus. They tell us he readily adapted himself to circumstances, so much so that King Antigonus often broke in on him with a noisy party, and once took him along with other revellers to Aristocles the musician; Zeno, however, in a little while gave them the slip.' "
7.16 He used to dispute very carefully with Philo the logician and study along with him. Hence Zeno, who was the junior, had as great an admiration for Philo as his master Diodorus. And he had about him certain ragged dirty fellows, as Timon says in these lines:The while he got together a crowd of ignorant serfs, who surpassed all men in beggary and were the emptiest of townsfolk.Zeno himself was sour and of a frowning countece. He was very niggardly too, clinging to meanness unworthy of a Greek, on the plea of economy, If he pitched into anyone he would do it concisely, and not effusively, keeping him rather at arm's length. I mean, for example, his remark upon the fop showing himself off."
7.24 One day at a banquet he was reclining in silence and was asked the reason: whereupon he bade his critic carry word to the king that there was one present who knew how to hold his tongue. Now those who inquired of him were ambassadors from King Ptolemy, and they wanted to know what message they should take back from him to the king. On being asked how he felt about abuse, he replied, As an envoy feels who is dismissed without an answer. Apollonius of Tyre tells us how, when Crates laid hold on him by the cloak to drag him from Stilpo, Zeno said, The right way to seize a philosopher, Crates, is by the ears: persuade me then and drag me off by them; but, if you use violence, my body will be with you, but my mind with Stilpo.' "
7.25 According to Hippobotus he forgathered with Diodorus, with whom he worked hard at dialectic. And when he was already making progress, he would enter Polemo's school: so far from all self-conceit was he. In consequence Polemo is said to have addressed him thus: You slip in, Zeno, by the garden door – I'm quite aware of it – you filch my doctrines and give them a Phoenician make-up. A dialectician once showed him seven logical forms concerned with the sophism known as The Reaper, and Zeno asked him how much he wanted for them. Being told a hundred drachmas, he promptly paid two hundred: to such lengths would he go in his love of learning. They say too that he first introduced the word Duty and wrote a treatise on the subject. It is said, moreover, that he corrected Hesiod's lines thus:He is best of all men who follows good advice: good too is he who finds out all things for himself." 7.26 The reason he gave for this was that the man capable of giving a proper hearing to what is said and profiting by it was superior to him who discovers everything himself. For the one had merely a right apprehension, the other in obeying good counsel superadded conduct.When he was asked why he, though so austere, relaxed at a drinking-party, he said, Lupins too are bitter, but when they are soaked become sweet. Hecato too in the second book of his Anecdotes says that he indulged freely at such gatherings. And he would say, Better to trip with the feet than with the tongue. Well-being is attained by little and little, and nevertheless it is no little thing itself. Others attribute this to Socrates.' "
7.30 Here too is another by Zenodotus the Stoic, a pupil of Diogenes:Thou madest self-sufficiency thy rule,Eschewing haughty wealth, O godlike Zeno,With aspect grave and hoary brow serene.A manly doctrine thine: and by thy prudenceWith much toil thou didst found a great new school,Chaste parent of unfearing liberty.And if thy native country was Phoenicia,What need to slight thee? came not Cadmus thence,Who gave to Greece her books and art of writing?And Athenaeus the epigrammatist speaks of all the Stoics in common as follows:O ye who've learnt the doctrines of the StoaAnd have committed to your books divineThe best of human learning, teaching menThat the mind's virtue is the only good!She only it is who keeps the lives of menAnd cities, – safer than high gates and walls.But those who place their happiness in pleasureAre led by the least worthy of the Muses." 7.34 That the Republic is the work of Zeno is attested by Chrysippus in his De Republica. And he discussed amatory subjects in the beginning of that book of his which is entitled The Art of Love. Moreover, he writes much the same in his Interludes. So much for the criticisms to be found not only in Cassius but in Isidorus of Pergamum, the rhetorician. Isidorus likewise affirms that the passages disapproved by the school were expunged from his works by Athenodorus the Stoic, who was in charge of the Pergamene library; and that afterwards, when Athenodorus was detected and compromised, they were replaced. So much concerning the passages in his writings which are regarded as spurious.' "
7.36 of the many disciples of Zeno the following are the most famous: Persaeus, son of Demetrius, of Citium, whom some call a pupil and others one of the household, one of those sent him by Antigonus to act as secretary; he had been tutor to Antigonus's son Halcyoneus. And Antigonus once, wishing to make trial of him, caused some false news to be brought to him that his estate had been ravaged by the enemy, and as his countece fell, Do you see, said he, that wealth is not a matter of indifference?The following works are by Persaeus:of Kingship.The Spartan Constitution.of Marriage.of Impiety.Thyestes.of Love.Exhortations.Interludes.Four books of Anecdotes.Memorabilia.A Reply to Plato's Laws in seven books." 7.38 And furthermore the following according to Hippobotus were pupils of Zeno: Philonides of Thebes; Callippus of Corinth; Posidonius of Alexandria; Athenodorus of Soli; and Zeno of Sidon.I have decided to give a general account of all the Stoic doctrines in the life of Zeno because he was the founder of the School. I have already given a list of his numerous writings, in which he has spoken as has no other of the Stoics. And his tenets in general are as follows. In accordance with my usual practice a summary statement must suffice.
7.134 They hold that there are two principles in the universe, the active principle and the passive. The passive principle, then, is a substance without quality, i.e. matter, whereas the active is the reason inherent in this substance, that is God. For he is everlasting and is the artificer of each several thing throughout the whole extent of matter. This doctrine is laid down by Zeno of Citium in his treatise On Existence, Cleanthes in his work On Atoms, Chrysippus in the first book of his Physics towards the end, Archedemus in his treatise On Elements, and Posidonius in the second book of his Physical Exposition. There is a difference, according to them, between principles and elements; the former being without generation or destruction, whereas the elements are destroyed when all things are resolved into fire. Moreover, the principles are incorporeal and destitute of form, while the elements have been endowed with form.
7.136 In the beginning he was by himself; he transformed the whole of substance through air into water, and just as in animal generation the seed has a moist vehicle, so in cosmic moisture God, who is the seminal reason of the universe, remains behind in the moisture as such an agent, adapting matter to himself with a view to the next stage of creation. Thereupon he created first of all the four elements, fire, water, air, earth. They are discussed by Zeno in his treatise On the Whole, by Chrysippus in the first book of his Physics, and by Archedemus in a work On Elements. An element is defined as that from which particular things first come to be at their birth and into which they are finally resolved.
7.142 The world, they hold, comes into being when its substance has first been converted from fire through air into moisture and then the coarser part of the moisture has condensed as earth, while that whose particles are fine has been turned into air, and this process of rarefaction goes on increasing till it generates fire. Thereupon out of these elements animals and plants and all other natural kinds are formed by their mixture. The generation and the destruction of the world are discussed by Zeno in his treatise On the Whole, by Chrysippus in the first book of his Physics, by Posidonius in the first book of his work On the Cosmos, by Cleanthes, and by Antipater in his tenth book On the Cosmos. Panaetius, however, maintained that the world is indestructible.The doctrine that the world is a living being, rational, animate and intelligent, is laid down by Chrysippus in the first book of his treatise On Providence, by Apollodorus in his Physics, and by Posidonius.
7.148 The substance of God is declared by Zeno to be the whole world and the heaven, as well as by Chrysippus in his first book of the Gods, and by Posidonius in his first book with the same title. Again, Antipater in the seventh book of his work On the Cosmos says that the substance of God is akin to air, while Boethus in his work On Nature speaks of the sphere of the fixed stars as the substance of God. Now the term Nature is used by them to mean sometimes that which holds the world together, sometimes that which causes terrestrial things to spring up. Nature is defined as a force moving of itself, producing and preserving in being its offspring in accordance with seminal principles within definite periods, and effecting results homogeneous with their sources. 7.149 Nature, they hold, aims both at utility and at pleasure, as is clear from the analogy of human craftsmanship. That all things happen by fate or destiny is maintained by Chrysippus in his treatise De fato, by Posidonius in his De fato, book ii., by Zeno and by Boethus in his De fato, book i. Fate is defined as an endless chain of causation, whereby things are, or as the reason or formula by which the world goes on. What is more, they say that divination in all its forms is a real and substantial fact, if there is really Providence. And they prove it to be actually a science on the evidence of certain results: so Zeno, Chrysippus in the second book of his De divinatione, Athenodorus, and Posidonius in the second book of his Physical Discourse and the fifth book of his De divinatione. But Panaetius denies that divination has any real existence. 7.150 The primary matter they make the substratum of all things: so Chrysippus in the first book of his Physics, and Zeno. By matter is meant that out of which anything whatsoever is produced. Both substance and matter are terms used in a twofold sense according as they signify (1) universal or (2) particular substance or matter. The former neither increases nor diminishes, while the matter of particular things both increases and diminishes. Body according to them is substance which is finite: so Antipater in his second book On Substance, and Apollodorus in his Physics. Matter can also be acted upon, as the same author says, for if it were immutable, the things which are produced would never have been produced out of it. Hence the further doctrine that matter is divisible ad infinitum. Chrysippus says that the division is not ad infinitum, but itself infinite; for there is nothing infinitely small to which the division can extend. But nevertheless the division goes on without ceasing.
7.160 2. ARISTONAriston the Bald, of Chios, who was also called the Siren, declared the end of action to be a life of perfect indifference to everything which is neither virtue nor vice; recognizing no distinction whatever in things indifferent, but treating them all alike. The wise man he compared to a good actor, who, if called upon to take the part of a Thersites or of an Agamemnon, will impersonate them both becomingly. He wished to discard both Logic and Physics, saying that Physics was beyond our reach and Logic did not concern us: all that did concern us was Ethics.' "
7.161 Dialectical reasonings, he said, are like spiders' webs, which, though they seem to display some artistic workmanship, are yet of no use. He would not admit a plurality of virtues with Zeno, nor again with the Megarians one single virtue called by many names; but he treated virtue in accordance with the category of relative modes. Teaching this sort of philosophy, and lecturing in the Cynosarges, he acquired such influence as to be called the founder of a sect. At any rate Miltiades and Diphilus were denominated Aristoneans. He was a plausible speaker and suited the taste of the general public. Hence Timon's verse about him:One who from wily Ariston's line boasts his descent." "
7.162 After meeting Polemo, says Diocles of Magnesia, while Zeno was suffering from a protracted illness, he recanted his views. The Stoic doctrine to which he attached most importance was the wise man's refusal to hold mere opinions. And against this doctrine Persaeus was contending when he induced one of a pair of twins to deposit a certain sum with Ariston and afterwards got the other to reclaim it. Ariston being thus reduced to perplexity was refuted. He was at variance with Arcesilaus; and one day when he saw an abortion in the shape of a bull with a uterus, he said, Alas, here Arcesilaus has had given into his hand an argument against the evidence of the senses." "
7.163 When some Academic alleged that he had no certainty of anything, Ariston said, Do you not even see your neighbour sitting by you? and when the other answered No, he rejoined,Who can have blinded you? who robbed you of luminous eyesight?The books attributed to him are as follows:Exhortations, two books.of Zeno's Doctrines.Dialogues.Lectures, six books.Dissertations on Philosophy, seven books.Dissertations on Love.Commonplaces on Vainglory.Notebooks, twenty-five volumes.Memorabilia, three books.Anecdotes, eleven books.Against the Rhetoricians.An Answer to the Counter-pleas of Alexinus.Against the Dialecticians, three books.Letters to Cleanthes, four books.Panaetius and Sosicrates consider the Letters to be alone genuine; all the other works named they attribute to Ariston the Peripatetic." 7.164 The story goes that being bald he had a sunstroke and so came to his end. I have composed a trifling poem upon him in limping iambics as follows:Wherefore, Ariston, when old and bald did you let the sun roast your forehead? Thus seeking warmth more than was reasonable, you lit unwillingly upon the chill reality of Death.There was also another Ariston, a native of Iulis; a third, a musician of Athens; a fourth, a tragic poet; a fifth, of Halae, author of treatises on rhetoric; a sixth, a Peripatetic philosopher of Alexandria.
7.165 3. HERILLUSHerillus of Carthage declared the end of action to be Knowledge, that is, so to live always as to make the scientific life the standard in all things and not to be misled by ignorance. Knowledge he defined as a habit of mind, not to be upset by argument, in the acceptance of presentations. Sometimes he used to say there was no single end of action, but it shifted according to varying circumstances and objects, as the same bronze might become a statue either of Alexander or of Socrates. He made a distinction between end-in-chief and subordinate end: even the unwise may aim at the latter, but only the wise seek the true end of life. Everything that lies between virtue and vice he pronounced indifferent. His writings, though they do not occupy much space, are full of vigour and contain some controversial passages in reply to Zeno.
7.166 He is said to have had many admirers when a boy; and as Zeno wished to drive them away, he compelled Herillus to have his head shaved, which disgusted them.His books are the following:of Training.of the Passions.Concerning Opinion or Belief.The Legislator.The Obstetrician.The Challenger.The Teacher.The Reviser.The Controller.Hermes.Medea.Dialogues.Ethical Themes.
7.167 4. DIONYSIUSDionysiusDionysius, the Renegade, declared that pleasure was the end of action; this under the trying circumstance of an attack of ophthalmia. For so violent was his suffering that he could not bring himself to call pain a thing indifferent.He was the son of Theophantus and a native of Heraclea. At first, as Diocles relates, he was a pupil of his fellow-townsman, Heraclides, next of Alexinus and Menedemus, and lastly of Zeno. At the outset of his career he was fond of literature and tried his hand at all kinds of poetry; afterwards he took Aratus for his model, whom he strove to imitate. When he fell away from Zeno, he went over to the Cyrenaics, and used to frequent houses of ill fame and indulge in all other excesses without disguise. After living till he was nearly eighty years of age, he committed suicide by starving himself.The following works are attributed to him:of Apathy, two booksOn Training, two books.of Pleasure, four books.of Wealth, Popularity and RevengeHow to live amongst Men.of Prosperity.of Ancient Kings.of those who are Praised.of the Customs of Barbarians.These three, then, are the heterodox Stoics. The legitimate successor to Zeno, however, was Cleanthes: of whom we have now to speak.' "
7.174 To the solitary man who talked to himself he remarked, You are not talking to a bad man. When some one twitted him on his old age, his reply was, I too am ready to depart; but when again I consider that I am in all points in good health and that I can still write and read, I am content to wait. We are told that he wrote down Zeno's lectures on oyster-shells and the blade-bones of oxen through lack of money to buy paper. Such was he; and yet, although Zeno had many other eminent disciples, he was able to succeed him in the headship of the school.He has left some very fine writings, which are as follows:of Time.of Zeno's Natural Philosophy, two books.Interpretations of Heraclitus, four books.De Sensu.of Art.A Reply to Democritus.A Reply to Aristarchus.A Reply to Herillus.of Impulse, two books." "
8.6 There are some who insist, absurdly enough, that Pythagoras left no writings whatever. At all events Heraclitus, the physicist, almost shouts in our ear, Pythagoras, son of Mnesarchus, practised inquiry beyond all other men, and in this selection of his writings made himself a wisdom of his own, showing much learning but poor workmanship. The occasion of this remark was the opening words of Pythagoras's treatise On Nature, namely, Nay, I swear by the air I breathe, I swear by the water I drink, I will never suffer censure on account of this work. Pythagoras in fact wrote three books. On Education, On Statesmanship, and On Nature."" None
|16. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Aristo of Chios
Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 245; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 102; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 245
|17. None, None, nan
Tagged with subjects: • Aristo of Chios
Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 247; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 247
|18. None, None, nan
Tagged with subjects: • Aristo of Chios
Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 243, 245, 247; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 243, 245, 247
|19. None, None, nan
Tagged with subjects: • Chios • Heraion, Chios
Found in books: Hitch (2017), Animal sacrifice in the ancient Greek world, 173; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 55
|20. None, None, nan
Tagged with subjects: • Chios • Eileithyia, sanctuary of (Elis),, priestess of (Chios) • Heracles, priesthood of (Chios) • basileus, Chios • phratries, Klytidai (Chios)
Found in books: Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 181; Horster and Klöckner (2014), Cult Personnel in Asia Minor and the Aegean Islands from the Hellenistic to the Imperial Period, 66, 252; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 90, 312; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 292
|21. None, None, nan
Tagged with subjects: • Chios
Found in books: Hitch (2017), Animal sacrifice in the ancient Greek world, 173; Horster and Klöckner (2014), Cult Personnel in Asia Minor and the Aegean Islands from the Hellenistic to the Imperial Period, 66
|22. None, None, nan
Tagged with subjects: • Chios
Found in books: Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 67; Horster and Klöckner (2014), Cult Personnel in Asia Minor and the Aegean Islands from the Hellenistic to the Imperial Period, 202