1. Hesiod, Theogony, 71, 73, 78, 80, 105-108, 114-118, 126-127, 133-135, 137, 157-158, 194-195, 340, 350, 453-454, 470-473, 475, 477-483, 485, 487, 489-491, 626, 881-882, 901-903 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Cronus • Cronus, Aphrodite and • Cronus, Hestia and • Cronus, Zeus and • Cronus, cult and rites of • Cronus, etymologized as κρούων Νοῦς • Cronus, sanctuaries and temples • Zeus, Cronus and • swallowing, Cronus’ swallowing of his children • κρούων Νous (etymology of Cronus)
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 50, 51, 52, 53, 54, 56, 57, 58, 59, 61, 62, 63, 92, 120, 145, 146, 147; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 197; Brule (2003), Women of Ancient Greece, 13; Edmunds (2021), Greek Myth, 69; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 166, 225, 232, 277; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33, 334, 337; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 12, 13, 18, 123, 206, 254
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71 νισσομένων πατέρʼ εἰς ὅν· ὃ δʼ οὐρανῷ ἐμβασιλεύει,
73 κάρτει νικήσας πατέρα Κρόνον· εὖ δὲ ἕκαστα
78 Τερψιχόρη τʼ Ἐρατώ τε Πολύμνιά τʼ Οὐρανίη τε
80 ἣ γὰρ καὶ βασιλεῦσιν ἅμʼ αἰδοίοισιν ὀπηδεῖ.
105 κλείετε δʼ ἀθανάτων ἱερὸν γένος αἰὲν ἐόντων,'106 οἳ Γῆς τʼ ἐξεγένοντο καὶ Οὐρανοῦ ἀστερόεντος, 107 Νυκτός τε δνοφερῆς, οὕς θʼ ἁλμυρὸς ἔτρεφε Πόντος. 108 εἴπατε δʼ, ὡς τὰ πρῶτα θεοὶ καὶ γαῖα γένοντο
114 ταῦτά μοι ἔσπετε Μοῦσαι, Ὀλύμπια δώματʼ ἔχουσαι 115 ἐξ ἀρχῆς, καὶ εἴπαθʼ, ὅ τι πρῶτον γένετʼ αὐτῶν. 116 ἦ τοι μὲν πρώτιστα Χάος γένετʼ, αὐτὰρ ἔπειτα 117 Γαῖʼ εὐρύστερνος, πάντων ἕδος ἀσφαλὲς αἰεὶ 118 ἀθανάτων, οἳ ἔχουσι κάρη νιφόεντος Ὀλύμπου,
126 Γαῖα δέ τοι πρῶτον μὲν ἐγείνατο ἶσον ἑαυτῇ 127 Οὐρανὸν ἀστερόενθʼ, ἵνα μιν περὶ πάντα καλύπτοι,
133 Οὐρανῷ εὐνηθεῖσα τέκʼ Ὠκεανὸν βαθυδίνην, 134 Κοῖόν τε Κρῖόν θʼ Ὑπερίονά τʼ Ἰαπετόν τε 135 Θείαν τε Ῥείαν τε Θέμιν τε Μνημοσύνην τε
137 τοὺς δὲ μέθʼ ὁπλότατος γένετο Κρόνος ἀγκυλομήτης,
157 πάντας ἀποκρύπτασκε, καὶ ἐς φάος οὐκ ἀνίεσκε, 158 Γαίης ἐν κευθμῶνι, κακῷ δʼ ἐπετέρπετο ἔργῳ
194 ἐκ δʼ ἔβη αἰδοίη καλὴ θεός, ἀμφὶ δὲ ποίη 195 ποσσὶν ὕπο ῥαδινοῖσιν ἀέξετο· τὴν δʼ Ἀφροδίτην
340 Φᾶσίν τε Ῥῆσόν τʼ Ἀχελώιόν τʼ ἀργυροδίνην
350 Δωρίς τε Πρυμνώ τε καὶ Οὐρανίη θεοειδὴς
453 Ῥείη δὲ δμηθεῖσα Κρόνῳ τέκε φαίδιμα τέκνα, 454 Ἱστίην Δήμητρα καὶ Ἥρην χρυσοπέδιλον
470 τοὺς αὐτῆς, Γαῖάν τε καὶ Οὐρανὸν ἀστερόεντα, 4
71 μῆτιν συμφράσσασθαι, ὅπως λελάθοιτο τεκοῦσα 472 παῖδα φίλον, τίσαιτο δʼ ἐρινῦς πατρὸς ἑοῖο 4
73 παίδων θʼ, οὓς κατέπινε μέγας Κρόνος ἀγκυλομήτης.
475 καί οἱ πεφραδέτην, ὅσα περ πέπρωτο γενέσθαι
477 πέμψαν δʼ ἐς Λύκτον, Κρήτης ἐς πίονα δῆμον, 4
78 ὁππότʼ ἄρʼ ὁπλότατον παίδων τέξεσθαι ἔμελλε, 479 Ζῆνα μέγαν· τὸν μέν οἱ ἐδέξατο Γαῖα πελώρη 4
80 Κρήτῃ ἐν εὐρείῃ τραφέμεν ἀτιταλλέμεναί τε. 481 ἔνθα μιν ἷκτο φέρουσα θοὴν διὰ νύκτα μέλαιναν 482 πρώτην ἐς Λύκτον· κρύψεν δέ ἑ χερσὶ λαβοῦσα 483 ἄντρῳ ἐν ἠλιβάτῳ, ζαθέης ὑπὸ κεύθεσι γαίης,
485 τῷ δὲ σπαργανίσασα μέγαν λίθον ἐγγυάλιξεν
487 τὸν τόθʼ ἑλὼν χείρεσσιν ἑὴν ἐσκάτθετο νηδὺν
489 ἀντὶ λίθου ἑὸς υἱὸς ἀνίκητος καὶ ἀκηδὴς 490 λείπεθʼ, ὅ μιν τάχʼ ἔμελλε βίῃ καὶ χερσὶ δαμάσσας 491 τιμῆς ἐξελάειν, ὃ δʼ ἐν ἀθανάτοισι ἀνάξειν.
626 Γαίης φραδμοσύνῃσιν ἀνήγαγον ἐς φάος αὖτις·
881 αὐτὰρ ἐπεί ῥα πόνον μάκαρες θεοὶ ἐξετέλεσσαν, 882 Τιτήνεσσι δὲ τιμάων κρίναντο βίηφι,
901 δεύτερον ἠγάγετο λιπαρὴν Θέμιν, ἣ τέκεν Ὥρας, 902 Εὐνουμίην τε Δίκην τε καὶ Εἰρήνην τεθαλυῖαν, 903 αἳ ἔργʼ ὠρεύουσι καταθνητοῖσι βροτοῖσι, ' None | sup>
71 The Graces and Desire dwelt quite free
73 of the gods’ laws and all the goodly way
78 And underneath their feet a lovely sound
80 With lightning and with thunder holding sway
105 of kings comes from Lord Zeus. Happy are those'106 Loved by the Muses, for sweet speaking flow 107 Out of their mouths. One in a sudden plight 108 May live in sorrow, trembling with fright
114 Such is the precious gift of each goddess. 115 Hail, Zeus’s progeny, and give to me 116 A pleasing song and laud the company 117 of the immortal gods, and those created 118 In earthly regions and those generated
126 To many-valed Olympus found their way. 127 Therefore, Olympian Muses, tell to me,
133 Then Eros, fairest of the deathless ones, 134 Who weakens all the gods and men and stun 135 Their prudent judgment. Chaos then created
137 With Erebus and spawned Aether and Day;
157 Brontes, who gave the thunderbolt to Zeus, 158 And Steropes, who also for his use
194 Great Heaven brought the night and, since he pined 195 To couple, lay with Earth. Cronus revealed
340 A hollow rock where none would ever go,
350 The loud-voiced Cerberus who eats raw meat,
453 of her fear father, and Zeus gave her fame 454 With splendid gifts, and through him she became
470 offers great sacrifices, his intention 4
71 To beg good will he calls on Hecate. 472 He whom the goddess looks on favourably 4
73 Easily gains great honour. She bestow
475 Born of both Earth and Ocean who possessed
477 Lord Zeus, the son of Cronus, did not treat 4
78 Her grievously and neither did he cheat 479 Her of what those erstwhile divinities, 4
80 The Titans, gave her: all the libertie 481 They had from the beginning in the sea 482 And on the earth and in the heavens, she 483 Still holds. And since Hecate does not posse
485 Since Zeus esteems her, nay, she gains yet more.
487 of benefits. As intermediary,
489 In the assembly those who are preferred 490 By her she elevates, and when men gird 491 Themselves for deadly battle, there she’ll be
626 He would not give to mortal men below
881 of Chaos. But the glorious allie 882 of thunderous Zeus dwell where the Ocean lies,
901 A bull, unruly, proud and furious, 902 Would sound, sometimes a lion, mercile 903 At heart, sometimes – most wonderful to hear – ' None |
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2. Aeschylus, Prometheus Bound, 10-11, 209-210, 955 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Cronus
Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 102; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 20, 337
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209 ἀτιμάσαντες καρτεροῖς φρονήμασιν 2
10 ᾤοντʼ ἀμοχθεὶ πρὸς βίαν τε δεσπόσειν·' ' None | sup>
209 the contrary end, that Zeus might never win mastery over the gods—it was then that I, although advising them for the best, was unable to persuade the Titans, children of Heaven and Earth; but they, disdaining counsels of craft, in the pride of their strength 2
10 thought to gain the mastery without a struggle and by force. often my mother Themis, or Earth (though one form, she had many names), had foretold to me the way in which the future was fated to come to pass. That it was not by brute strength nor through violence, ' ' None |
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3. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Cronus • Cronus, etymologized as κρούων Νοῦς • κρούων Νous (etymology of Cronus)
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 145; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 120
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4. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Diodorus Cronus
Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 318; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 318
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5. Seneca The Younger, Letters, 21.9, 113.23 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Diodorus Cronus
Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 318; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 318
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21.9 There is no reason why you should hold that these words belong to Epicurus alone; they are public property. I think we ought to do in philosophy as they are wont to do in the Senate: when someone has made a motion, of which I approve to a certain extent, I ask him to make his motion in two parts, and I vote for the part which I approve. So I am all the more glad to repeat the distinguished words of Epicurus, in order that I may prove to those who have recourse to him through a bad motive, thinking that they will have in him a screen for their own vices, that they must live honourably, no matter what school they follow.
113.23 Now do not imagine that I am the first one of our school who does not speak from rules but has his own opinion: Cleanthes and his pupil Chrysippus could not agree in defining the act of walking. Cleanthes held that it was spirit transmitted to the feet from the primal essence, while Chrysippus maintained that it was the primal essence in itself.11 Why, then, following the example of Chrysippus himself, should not every man claim his own freedom, and laugh down all these "living things," – so numerous that the universe itself cannot contain them? '' None |
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6. Cassius Dio, Roman History, 55.3 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Diodorus Cronus
Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 318; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 318
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55.3 2. \xa0and in order that they might have no other excuse for being absent, he commanded that no court or other meeting which required their attendance should be held at that time. He also fixed by law the number of senators necessary for passing decrees, according to the several kinds of decrees, â\x80\x94 to state only the chief points of the matter; and he increased the fines of those who without good excuse stayed away from the sessions.,3. \xa0And since many such offences had regularly gone unpunished owing to the large number of those who were liable to punishment, he commanded that if many were guilty, they should draw lots and one out of every five, according as the lot should fall, should incur the fine. He had the names of all the senators entered on a tablet and posted; and this practice, originating with him, is still observed each year.,4. \xa0Such were the measures he took to compel the attendance of the senators; but if on any occasion, as the result of some accident, fewer assembled than the occasion demanded, â\x80\x94 and it should be explained that at every session, except when the emperor himself was present, the number of those in attendance was accurately counted, both at that time and later, for practically every matter of business, â\x80\x94 the senators would proceed with their deliberations and their decision would be recorded, though it would not go into effect as if regularly passed, but instead, their action was what was termed auctoritas, the purpose of which was to make known their will.,5. \xa0For such is the general force of this word; to translate it into Greek by a term that will always be applicable is impossible. This same custom prevailed in case they ever assembled in haste at any but the usual place, or on any but the appointed day, or without a legal summons, or if by reason of the opposition of some of the tribunes a decree could not be passed and yet they were unwilling that their opinion should remain unknown; afterwards the resolution would be ratified according to established precedent and would receive the name of a decree.,6. \xa0This method, strictly followed for a long period by the men of old time, has in a way already become null and void, as has also the special privilege of the praetors. For they, becoming indigt that they could bring no proposal before the senate, though they outranked the tribunes, received from Augustus the right to do so, but in the course of time were deprived of it. \xa0These and the other laws which Augustus enacted at this time he had inscribed on tablets and posted in the senate before bringing them up for consideration, and he allowed the senators to enter the chamber in groups of two and read them, so that if any provision did not please them, or if they could advise anything better, they might speak.'' None |
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7. Lucian, Conversation With Cronus, 1 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Cronus
Found in books: Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 126; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 121
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1 Pr. Cronus, you are in authority just now, I understand; to you our sacrifices and ceremonies are directed; now, what can I make surest of getting if I ask it of you at this holy season?Cro. You had better make up your own mind what to pray for, unless you expect your ruler to be a clairvoyant and know what you would like to ask. Then, I will do my best not to disappoint you.Pr. Oh, I have done that long ago. No originality about it; the usual thing, please,—wealth, plenty of gold, landed proprietorship, a train of slaves, gay soft raiment, silver, ivory, in fact everything that is worth anything. Best of Cronuses, give me some of these; your priest should profit by your rule, and not be the one man who has to go without all his life.'' None |
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8. Pausanias, Description of Greece, 8.8.3 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Cronus
Found in books: Edmunds (2021), Greek Myth, 69; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 171
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8.8.3 τούτοις Ἑλλήνων ἐγὼ τοῖς λόγοις ἀρχόμενος μὲν τῆς συγγραφῆς εὐηθίας ἔνεμον πλέον, ἐς δὲ τὰ Ἀρκάδων προεληλυθὼς πρόνοιαν περὶ αὐτῶν τοιάνδε ἐλάμβανον· Ἑλλήνων τοὺς νομιζομένους σοφοὺς διʼ αἰνιγμάτων πάλαι καὶ οὐκ ἐκ τοῦ εὐθέος λέγειν τοὺς λόγους, καὶ τὰ εἰρημένα οὖν ἐς τὸν Κρόνον σοφίαν εἶναί τινα εἴκαζον Ἑλλήνων. τῶν μὲν δὴ ἐς τὸ θεῖον ἡκόντων τοῖς εἰρημένοις χρησόμεθα·'' None | sup>
8.8.3 When I began to write my history I was inclined to count these legends as foolishness, but on getting as far as Arcadia I grew to hold a more thoughtful view of them, which is this. In the days of old those Greeks who were considered wise spoke their sayings not straight out but in riddles, and so the legends about Cronus I conjectured to be one sort of Greek wisdom. In matters of divinity, therefore, I shall adopt the received tradition.'' None |
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9. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Diodorus Cronus
Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 78; Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 117
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10. Diogenes Laertius, Lives of The Philosophers, 1.4, 2.114-2.115, 7.2, 7.4, 7.16, 7.25 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Diodorus Cronus • Diodorus Cronus, as a Socratic • Diodorus Cronus, fellow student of Zeno • dialectic, studied by Zeno and Diodorus Cronus • wisdom (sophia), studying together with Diodorus Cronus
Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 141, 142; Bryan (2018), Authors and Authorities in Ancient Philosophy, 246, 257, 318; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 78; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 246, 256, 257, 318
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2.114 And besides these he won over Phrasidemus the Peripatetic, an accomplished physicist, and Alcimus the rhetorician, the first orator in all Greece; Crates, too, and many others he got into his toils, and, what is more, along with these, he carried off Zeno the Phoenician.He was also an authority on politics.He married a wife, and had a mistress named Nicarete, as Onetor has somewhere stated. He had a profligate daughter, who was married to his friend Simmias of Syracuse. And, as she would not live by rule, some one told Stilpo that she was a disgrace to him. To this he replied, Not so, any more than I am an honour to her.' "2.115 Ptolemy Soter, they say, made much of him, and when he had got possession of Megara, offered him a sum of money and invited him to return with him to Egypt. But Stilpo would only accept a very moderate sum, and he declined the proposed journey, and removed to Aegina until Ptolemy set sail. Again, when Demetrius, the son of Antigonus, had taken Megara, he took measures that Stilpo's house should be preserved and all his plundered property restored to him. But when he requested that a schedule of the lost property should be drawn up, Stilpo denied that he had lost anything which really belonged to him, for no one had taken away his learning, while he still had his eloquence and knowledge." "
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." "
7.16 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." "
7.25 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." ' None |
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11. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Cronus, • Little Mill of Cronus
Found in books: Johnston (2008), Ancient Greek Divination, 170; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 140, 141, 142
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12. None, None, nan
Tagged with subjects: • Diodorus Cronus
Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 246; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 246
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