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Tiresias: The Ancient Mediterranean Religions Source Database

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All subjects (including unvalidated):
subject book bibliographic info
fortuna, fortune, Pinheiro Bierl and Beck (2013) 69, 76, 127, 136, 182, 191, 197, 239, 243, 244
Pinheiro et al (2012a) 119, 199
fortuna/fortune, hecataeus Beneker et al. (2022) 191, 265, 266, 285, 287, 288
fortunate, sailing in new years commerce, prayer, to moon-goddess, for Griffiths (1975) 262
fortune Konig and Wiater (2022) 110, 260, 269, 270
König and Wiater (2022) 110, 260, 269, 270
Merz and Tieleman (2012) 178, 179, 180, 181
Nuno et al (2021) 413
Wilson (2012) 48, 56, 57, 129, 157, 266, 278, 304, 317, 330, 375, 378, 390, 391
de Jáuregui et al. (2011) 311, 312, 313, 314
fortune, aeschines, tyche Martin (2009) 99, 104, 105, 114, 115
fortune, agathe tyche, tyche Martin (2009) 87, 88, 157, 164, 231
fortune, and freedom, slavery, and Griffiths (1975) 255
fortune, and religious service, slavery, and Griffiths (1975) 331
fortune, and, cyrus of persia Mikalson (2003) 150, 230
fortune, aristotle, on good van der EIjk (2005) 238, 239
fortune, athens, tyche Martin (2009) 207
fortune, beasts, wild, and Griffiths (1975) 15, 251
fortune, before chaeroneia, tyche Martin (2009) 231, 232
fortune, blame cast on, flattery Yona (2018) 80
fortune, blindness of Griffiths (1975) 15, 250
fortune, bliss, religious, led to by Griffiths (1975) 15, 250
fortune, breeze, of favourable Griffiths (1975) 28, 336
fortune, chance Dillon and Timotin (2015) 31, 33, 34, 35, 60, 92, 93, 139, 140, 150
fortune, cicero, its Bua (2019) 91
fortune, cruelty of Griffiths (1975) 15
fortune, cruelty, of Griffiths (1975) 15, 251
fortune, dangers, brought by Griffiths (1975) 15, 250
fortune, demosthenes, tyche Martin (2009) 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 114, 115, 170, 207
fortune, embroidered on garments, beasts, wild, and Griffiths (1975) 311
fortune, fortune-teller, Rohmann (2016) 62, 67, 177, 192, 265
fortune, gales of pacified by isis Griffiths (1975) 322
fortune, gods, and human Jim (2022) 9, 237
fortune, good Avery Peck et al. (2014) 50
fortune, good, and isis Griffiths (1975) 147, 241
fortune, good, isis, and Griffiths (1975) 147
fortune, in awe of isis, beasts, wild, and Griffiths (1975) 324
fortune, in histories, fate and Shannon-Henderson (2019) 20, 21, 113, 138, 332
fortune, in pausanias, role of Kirkland (2022) 279, 280, 281
fortune, in seneca Fertik (2019) 142
fortune, in the rhetorical schools, cicero, its Bua (2019) 91, 92
fortune, invidia, of Kaster(2005) 187
fortune, isis, pacifies gales of Griffiths (1975) 322
fortune, its influence on happiness Tsouni (2019) 58, 181
fortune, lot of Santangelo (2013) 251
fortune, lucius victorious over his, fortune, Griffiths (1975) 15, 345
fortune, notable good, fortune, Griffiths (1975) 18
fortune, of lucius, rumour, spreads news of good Griffiths (1975) 18, 270
fortune, of storms, of life, stilled by isis Griffiths (1975) 321
fortune, overcome by providence of isis Griffiths (1975) 12
fortune, pacified by isis, gales, of Griffiths (1975) 321
fortune, religious bliss, led to by Griffiths (1975) 15, 250
fortune, reversals of Mikalson (2003) 150, 151
fortune, robbers, and Griffiths (1975) 15, 251
fortune, slavery, and Griffiths (1975) 15, 251, 255
fortune, spartans at athens, speech of on dangers of good Joho (2022) 169, 170, 171
fortune, storms of Griffiths (1975) 15, 241
fortune, storms, of Griffiths (1975) 15, 244
fortune, temple of Jenkyns (2013) 303
fortune, tuchē, chance, luck Wolfsdorf (2020) 145, 280, 708, 709
fortune, tyche Giusti (2018) 235, 236, 237, 238, 239, 249, 250, 251, 252, 253, 254, 255, 256
Martin (2009) 212, 214
fortune, tychê, luck Struck (2016) 116, 126, 132, 133, 134, 135, 137, 140, 141, 142, 149, 150, 155, 159, 167, 173, 198, 199, 200, 213
fortune, victorious over his Griffiths (1975) 15, 253
fortune, who is not blind but sees, isis, a Griffiths (1975) 15, 251
fortune, who is not fortune, protection of a blind, but sees Griffiths (1975) 15
fortune, wicked Griffiths (1975) 15
fortune, zeus, and human Jim (2022) 87
fortune, τυχή Schibli (2002) 223, 227, 228, 232, 253
fortune, τύχη/fortuna, Crabb (2020) 41, 64, 65, 66, 67, 69, 70, 71, 74, 102, 103, 138, 140, 141, 142, 143, 144, 145, 146, 147, 148, 150, 151, 152, 153, 154, 155, 157, 164, 165, 168, 177, 204, 238, 239, 241, 253, 254, 267, 272, 273, 274, 275
fortune/fate, and, germanicus Shannon-Henderson (2019) 4, 103, 111, 112, 113, 114, 115
fortune/fortuna, changing Roller (2018) 209
‘fortune’, and necessity in thucydides, τύχη, ‘chance’ Joho (2022) 259, 260
‘fortune’, and pericles, τύχη, ‘chance’ Joho (2022) 285, 286, 305, 306
‘fortune’, and pylos, τύχη, ‘chance’ Joho (2022) 171, 172, 173, 177, 178
‘fortune’, diodotus on, τύχη, ‘chance’ Joho (2022) 122, 123
‘fortune’, in melian dialogue, τύχη, ‘chance’ Joho (2022) 138, 139, 140

List of validated texts:
25 validated results for "fortune"
1. Hebrew Bible, 1 Samuel, 2.1-2.10 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Good fortune • fortune, τύχη/fortuna

 Found in books: Avery Peck et al. (2014) 50; Crabb (2020) 146

2.1. וַתִּתְפַּלֵּל חַנָּה וַתֹּאמַר עָלַץ לִבִּי בַּיהוָה רָמָה קַרְנִי בַּיהוָה רָחַב פִּי עַל־אוֹיְבַי כִּי שָׂמַחְתִּי בִּישׁוּעָתֶךָ׃
2.1. יְהוָה יֵחַתּוּ מריבו מְרִיבָיו עלו עָלָיו בַּשָּׁמַיִם יַרְעֵם יְהוָה יָדִין אַפְסֵי־אָרֶץ וְיִתֶּן־עֹז לְמַלְכּוֹ וְיָרֵם קֶרֶן מְשִׁיחוֹ׃ 2.2. אֵין־קָדוֹשׁ כַּיהוָה כִּי אֵין בִּלְתֶּךָ וְאֵין צוּר כֵּאלֹהֵינוּ׃ 2.2. וּבֵרַךְ עֵלִי אֶת־אֶלְקָנָה וְאֶת־אִשְׁתּוֹ וְאָמַר יָשֵׂם יְהוָה לְךָ זֶרַע מִן־הָאִשָּׁה הַזֹּאת תַּחַת הַשְּׁאֵלָה אֲשֶׁר שָׁאַל לַיהוָה וְהָלְכוּ לִמְקֹמוֹ׃ 2.3. אַל־תַּרְבּוּ תְדַבְּרוּ גְּבֹהָה גְבֹהָה יֵצֵא עָתָק מִפִּיכֶם כִּי אֵל דֵּעוֹת יְהוָה ולא וְלוֹ נִתְכְּנוּ עֲלִלוֹת׃ 2.3. לָכֵן נְאֻם־יְהוָה אֱלֹהֵי יִשְׂרָאֵל אָמוֹר אָמַרְתִּי בֵּיתְךָ וּבֵית אָבִיךָ יִתְהַלְּכוּ לְפָנַי עַד־עוֹלָם וְעַתָּה נְאֻם־יְהוָה חָלִילָה לִּי כִּי־מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ׃ 2.4. קֶשֶׁת גִּבֹּרִים חַתִּים וְנִכְשָׁלִים אָזְרוּ חָיִל׃ 2.5. שְׂבֵעִים בַּלֶּחֶם נִשְׂכָּרוּ וּרְעֵבִים חָדֵלּוּ עַד־עֲקָרָה יָלְדָה שִׁבְעָה וְרַבַּת בָּנִים אֻמְלָלָה׃ 2.6. יְהוָה מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל׃ 2.7. יְהוָה מוֹרִישׁ וּמַעֲשִׁיר מַשְׁפִּיל אַף־מְרוֹמֵם׃ 2.8. מֵקִים מֵעָפָר דָּל מֵאַשְׁפֹּת יָרִים אֶבְיוֹן לְהוֹשִׁיב עִם־נְדִיבִים וְכִסֵּא כָבוֹד יַנְחִלֵם כִּי לַיהוָה מְצֻקֵי אֶרֶץ וַיָּשֶׁת עֲלֵיהֶם תֵּבֵל׃ 2.9. רַגְלֵי חסידו חֲסִידָיו יִשְׁמֹר וּרְשָׁעִים בַּחֹשֶׁךְ יִדָּמּוּ כִּי־לֹא בְכֹחַ יִגְבַּר־אִישׁ׃' '. None
2.1. And Ĥanna prayed, and said, My heart rejoices in the Lord, my horn is exalted in the Lord: my mouth is enlarged over my enemies; because I rejoice in Thy salvation. 2.2. There is none holy as the Lord: for there is none beside Thee: neither is there any rock like our God. 2.3. Talk no more so very proudly; let not arrogancy come out of your mouth: for the Lord is a God of knowledge, and by him actions are weighed. 2.4. The bows of the mighty men are broken, and they that stumbled are girded with strength. 2.5. They that were full have hired out themselves for bread; and they that were hungry have ceased: while the barren has born seven; and she that has many children has become wretched. 2.6. The Lord kills, and gives life: he brings down to the grave, and brings up. 2.7. The Lord makes poor, and makes rich: he brings low, and raises up. 2.8. He raises up the poor out of the dust, and lifts up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the Lord’s, and he has set the world upon them. 2.9. He will keep the feet of his pious ones, and the wicked shall be silent in darkness; for it is not by strength that man prevails.
2.10. The adversaries of the Lord shall be broken in pieces; out of heaven shall he thunder upon them: the Lord shall judge the ends of the earth; and he shall give strength to his king, and exalt the horn of his anointed.''. None
2. Herodotus, Histories, 1.29-1.34, 1.32.1, 1.90-1.91, 2.161, 3.40-3.43, 3.64, 3.120-3.125, 6.75, 7.17-7.18, 7.17.2, 7.46 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Cyrus of Persia, fortune and • Pausanias, role of fortune in • Reversals of fortune • Temple, of Fortuna Equestris • ability to handle good fortune, • balance of good and bad fortune, • fortuna • τύχη (‘chance’, ‘fortune’), in Melian Dialogue

 Found in books: Hau (2017) 181, 182, 183, 185, 186, 188; Joho (2022) 140; Kirkland (2022) 279, 281; Mikalson (2003) 150, 151, 230; Mueller (2002) 36; Shannon-Henderson (2019) 215

1.29. ἀπικνέονται ἐς Σάρδις ἀκμαζούσας πλούτῳ ἄλλοι τε οἱ πάντες ἐκ τῆς Ἑλλάδος σοφισταί, οἳ τοῦτον τὸν χρόνον ἐτύγχανον ἐόντες, ὡς ἕκαστος αὐτῶν ἀπικνέοιτο, καὶ δὴ καὶ Σόλων ἀνὴρ Ἀθηναῖος, ὃς Ἀθηναίοισι νόμους κελεύσασι ποιήσας ἀπεδήμησε ἔτεα δέκα κατά θεωρίης πρόφασιν ἐκπλώσας,ἵνα δὴ μή τινα τῶν νόμων ἀναγκασθῇ, λῦσαι τῶν ἔθετο. αὐτοὶ γὰρ οὐκ οἷοί τε ἦσαν αὐτὸ ποιῆσαι Ἀθηναῖοι· ὁρκίοισι γὰρ μεγάλοισι κατείχοντο δέκα ἔτεα χρήσεσθαι νόμοισι τοὺς ἄν σφι Σόλων θῆται. 1.30. αὐτῶν δὴ ὦν τούτων καὶ τῆς θεωρίης ἐκδημήσας ὁ Σόλων εἵνεκεν ἐς Αἴγυπτον ἀπίκετο παρὰ Ἄμασιν καὶ δὴ καὶ ἐς Σάρδις παρὰ Κροῖσον. ἀπικόμενος δὲ ἐξεινίζετο ἐν τοῖσι βασιληίοισι ὑπὸ τοῦ Κροίσου· μετὰ δὲ ἡμέρῃ τρίτῃ ἢ τετάρτῃ κελεύσαντος Κροίσου τὸν Σόλωνα θεράποντες περιῆγον κατὰ τοὺς θησαυρούς, καὶ ἐπεδείκνυσαν πάντα ἐόντα μεγάλα τε καὶ ὄλβια. θεησάμενον δέ μιν τὰ πάντα καὶ σκεψάμενον ὥς οἱ κατὰ καιρὸν ἦν, εἴρετο ὁ Κροῖσος τάδε. “ξεῖνε Ἀθηναῖε, παρʼ ἡμέας γὰρ περὶ σέο λόγος ἀπῖκται πολλὸς καὶ σοφίης εἵνεκεν 1 τῆς σῆς καὶ πλάνης, ὡς φιλοσοφέων γῆν πολλὴν θεωρίης εἵνεκεν ἐπελήλυθας· νῦν ὦν ἐπειρέσθαι με ἵμερος ἐπῆλθέ σε εἴ τινα ἤδη πάντων εἶδες ὀλβιώτατον.” ὃ μὲν ἐλπίζων εἶναι ἀνθρώπων ὀλβιώτατος ταῦτα ἐπειρώτα· Σόλων δὲ οὐδὲν ὑποθωπεύσας ἀλλὰ τῷ ἐόντι χρησάμενος λέγει “ὦ βασιλεῦ, Τέλλον Ἀθηναῖον.” ἀποθωμάσας δὲ Κροῖσος τὸ λεχθὲν εἴρετο ἐπιστρεφέως· “κοίῃ δὴ κρίνεις Τέλλον εἶναι ὀλβιώτατον;” ὁ δὲ εἶπε “Τέλλῳ τοῦτο μὲν τῆς πόλιος εὖ ἡκούσης παῖδες ἦσαν καλοί τε κἀγαθοί, καί σφι εἶδε ἅπασι τέκνα ἐκγενόμενα καὶ πάντα παραμείναντα· τοῦτο δὲ τοῦ βίου εὖ ἥκοντι, ὡς τὰ παρʼ ἡμῖν, τελευτὴ τοῦ βίου λαμπροτάτη ἐπεγένετο· γενομένης γὰρ Ἀθηναίοισι μάχης πρὸς τοὺς ἀστυγείτονας ἐν Ἐλευσῖνι, βοηθήσας καὶ τροπὴν ποιήσας τῶν πολεμίων ἀπέθανε κάλλιστα, καί μιν Ἀθηναῖοι δημοσίῃ τε ἔθαψαν αὐτοῦ τῇ περ ἔπεσε καὶ ἐτίμησαν μεγάλως.” 1.31. ὣς δὲ τὰ κατὰ τὸν Τέλλον προετρέψατο ὁ Σόλων τὸν Κροῖσον εἴπας πολλά τε καὶ ὀλβία, ἐπειρώτα τίνα δεύτερον μετʼ ἐκεῖνον ἴδοι, δοκέων πάγχυ δευτερεῖα γῶν οἴσεσθαι. ὃ δʼ εἶπε “Κλέοβίν τε καὶ Βίτωνα. τούτοισι γὰρ ἐοῦσι γένος Ἀργείοισι βίος τε ἀρκέων ὑπῆν, καὶ πρὸς τούτῳ ῥώμη σώματος τοιήδε· ἀεθλοφόροι τε ἀμφότεροι ὁμοίως ἦσαν, καὶ δὴ καὶ λέγεται ὅδε ὁ λόγος. ἐούσης ὁρτῆς τῇ Ἥρῃ τοῖσι Ἀργείοισι ἔδεε πάντως τὴν μητέρα αὐτῶν ζεύγεϊ κομισθῆναι ἐς τὸ ἱρόν, οἱ δέ σφι βόες ἐκ τοῦ ἀγροῦ οὐ παρεγίνοντο ἐν ὥρῃ· ἐκκληιόμενοι δὲ τῇ ὥρῃ οἱ νεηνίαι ὑποδύντες αὐτοὶ ὑπὸ τὴν ζεύγλην εἷλκον τὴν ἅμαξαν, ἐπὶ τῆς ἁμάξης δέ σφι ὠχέετο ἡ μήτηρ· σταδίους δὲ πέντε καὶ τεσσεράκοντα διακομίσαντες ἀπίκοντο ἐς τὸ ἱρόν. ταῦτα δέ σφι ποιήσασι καὶ ὀφθεῖσι ὑπὸ τῆς πανηγύριος τελευτὴ τοῦ βίου ἀρίστη ἐπεγένετο, διέδεξέ τε ἐν τούτοισι ὁ θεὸς ὡς ἄμεινον εἴη ἀνθρώπῳ τεθνάναι μᾶλλον ἢ ζώειν. Ἀργεῖοι μὲν γὰρ περιστάντες ἐμακάριζον τῶν νεηνιέων τὴν ῥώμην, αἱ δὲ Ἀργεῖαι τὴν μητέρα αὐτῶν, οἵων τέκνων ἐκύρησε· ἡ δὲ μήτηρ περιχαρής ἐοῦσα τῷ τε ἔργῳ καὶ τῇ φήμῃ, στᾶσα ἀντίον τοῦ ἀγάλματος εὔχετο Κλεόβι τε καὶ Βίτωνι τοῖσι ἑωυτῆς τέκνοισι, οἵ μιν ἐτίμησαν μεγάλως, τὴν θεὸν δοῦναι τὸ ἀνθρώπῳ τυχεῖν ἄριστον ἐστί. μετὰ ταύτην δὲ τὴν εὐχὴν ὡς ἔθυσάν τε καὶ εὐωχήθησαν, κατακοιμηθέντες ἐν αὐτῷ τῷ ἱρῷ οἱ νεηνίαι οὐκέτι ἀνέστησαν ἀλλʼ ἐν τέλεϊ τούτῳ ἔσχοντο. Ἀργεῖοι δὲ σφέων εἰκόνας ποιησάμενοι ἀνέθεσαν ἐς Δελφοὺς ὡς ἀριστῶν γενομένων.” 1.32. Σόλων μὲν δὴ εὐδαιμονίης δευτερεῖα ἔνεμε τούτοισι, Κροῖσος δὲ σπερχθεὶς εἶπε “ὦ ξεῖνε Ἀθηναῖε, ἡ δʼ ἡμετέρη εὐδαιμονίη οὕτω τοι ἀπέρριπται ἐς τὸ μηδὲν ὥστε οὐδὲ ἰδιωτέων ἀνδρῶν ἀξίους ἡμέας ἐποίησας;” ὁ δὲ εἶπε “ὦ Κροῖσε, ἐπιστάμενόν με τὸ θεῖον πᾶν ἐὸν φθονερόν τε καὶ ταραχῶδες ἐπειρωτᾷς ἀνθρωπηίων πρηγμάτων πέρι. ἐν γὰρ τῷ μακρῷ χρόνῳ πολλὰ μὲν ἐστὶ ἰδεῖν τὰ μή τις ἐθέλει, πολλὰ δὲ καὶ παθεῖν. ἐς γὰρ ἑβδομήκοντα ἔτεα οὖρον τῆς ζόης ἀνθρώπῳ προτίθημι. οὗτοι ἐόντες ἐνιαυτοὶ ἑβδομήκοντα παρέχονται ἡμέρας διηκοσίας καὶ πεντακισχιλίας καὶ δισμυρίας, ἐμβολίμου μηνὸς μὴ γινομένου· εἰ δὲ δὴ ἐθελήσει τοὔτερον τῶν ἐτέων μηνὶ μακρότερον γίνεσθαι, ἵνα δὴ αἱ ὧραι συμβαίνωσι παραγινόμεναι ἐς τὸ δέον, μῆνες μὲν παρὰ τὰ ἑβδομήκοντα ἔτεα οἱ ἐμβόλιμοι γίνονται τριήκοντα πέντε, ἡμέραι δὲ ἐκ τῶν μηνῶν τούτων χίλιαι πεντήκοντα. τουτέων τῶν ἁπασέων ἡμερέων τῶν ἐς τὰ ἑβδομήκοντα ἔτεα, ἐουσέων πεντήκοντα καὶ διηκοσιέων καὶ ἑξακισχιλιέων καὶ δισμυριέων, ἡ ἑτέρη αὐτέων τῇ ἑτέρῃ ἡμέρῃ τὸ παράπαν οὐδὲν ὅμοιον προσάγει πρῆγμα. οὕτω ὦν Κροῖσε πᾶν ἐστὶ ἄνθρωπος συμφορή. ἐμοὶ δὲ σὺ καὶ πλουτέειν μέγα φαίνεαι καὶ βασιλεὺς πολλῶν εἶναι ἀνθρώπων· ἐκεῖνο δὲ τὸ εἴρεό με, οὔκω σε ἐγὼ λέγω, πρὶν τελευτήσαντα καλῶς τὸν αἰῶνα πύθωμαι. οὐ γάρ τι ὁ μέγα πλούσιος μᾶλλον τοῦ ἐπʼ ἡμέρην ἔχοντος ὀλβιώτερος ἐστί, εἰ μή οἱ τύχη ἐπίσποιτο πάντα καλὰ ἔχοντα εὖ τελευτῆσαὶ τὸν βίον. πολλοὶ μὲν γὰρ ζάπλουτοι ἀνθρώπων ἀνόλβιοι εἰσί, πολλοὶ δὲ μετρίως ἔχοντες βίου εὐτυχέες. ὁ μὲν δὴ μέγα πλούσιος ἀνόλβιος δὲ δυοῖσι προέχει τοῦ εὐτυχέος μοῦνον, οὗτος δὲ τοῦ πλουσίου καὶ ἀνόλβου πολλοῖσι· ὃ μὲν ἐπιθυμίην ἐκτελέσαι καί ἄτην μεγάλην προσπεσοῦσαν ἐνεῖκαι δυνατώτερος, ὁ δὲ τοῖσιδε προέχει ἐκείνου· ἄτην μὲν καὶ ἐπιθυμίην οὐκ ὁμοίως δυνατὸς ἐκείνῳ ἐνεῖκαι, ταῦτα δὲ ἡ εὐτυχίη οἱ ἀπερύκει, ἄπηρος δὲ ἐστί, ἄνουσος, ἀπαθὴς κακῶν, εὔπαις, εὐειδής. εἰ δὲ πρὸς τούτοισι ἔτι τελευτήσῃ τὸν βίον εὖ, οὗτος ἐκεῖνος τὸν σὺ ζητέεις, ὁ ὄλβιος κεκλῆσθαι ἄξιος ἐστί· πρὶν δʼ ἂν τελευτήσῃ, ἐπισχεῖν, μηδὲ καλέειν κω ὄλβιον ἀλλʼ εὐτυχέα. τὰ πάντα μέν νυν ταῦτα συλλαβεῖν ἄνθρωπον ἐόντα ἀδύνατον ἐστί, ὥσπερ χωρῇ οὐδεμία καταρκέει πάντα ἑωυτῇ παρέχουσα, ἀλλὰ ἄλλο μὲν ἔχει ἑτέρου δὲ ἐπιδέεται· ἣ δὲ ἂν τὰ πλεῖστα ἔχῃ, αὕτη ἀρίστη. ὣς δὲ καὶ ἀνθρώπου σῶμα ἓν οὐδὲν αὔταρκες ἐστί· τὸ μὲν γὰρ ἔχει, ἄλλου δὲ ἐνδεές ἐστι· ὃς δʼ ἂν αὐτῶν πλεῖστα ἔχων διατελέῃ καὶ ἔπειτα τελευτήσῃ εὐχαρίστως τὸν βίον, οὗτος παρʼ ἐμοὶ τὸ οὔνομα τοῦτο ὦ βασιλεῦ δίκαιος ἐστὶ φέρεσθαι. σκοπέειν δὲ χρὴ παντὸς χρήματος τὴν τελευτήν, κῇ ἀποβήσεται· πολλοῖσι γὰρ δὴ ὑποδέξας ὄλβον ὁ θεὸς προρρίζους ἀνέτρεψε.”' '1.33. ταῦτα λέγων τῷ Κροίσῳ οὔ κως οὔτε ἐχαρίζετο, οὔτε λόγου μιν ποιησάμενος οὐδενὸς ἀποπέμπεται, κάρτα δόξας ἀμαθέα εἶναι, ὃς τὰ παρεόντα ἀγαθὰ μετεὶς τὴν τελευτὴν παντὸς χρήματος ὁρᾶν ἐκέλευε. 1.34. μετὰ δὲ Σόλωνα οἰχόμενον ἔλαβέ ἐκ θεοῦ νέμεσις μεγάλη Κροῖσον, ὡς εἰκάσαι, ὅτι ἐνόμισε ἑωυτὸν εἶναι ἀνθρώπων ἁπάντων ὀλβιώτατον. αὐτίκα δέ οἱ εὕδοντι ἐπέστη ὄνειρος, ὅς οἱ τὴν ἀληθείην ἔφαινε τῶν μελλόντων γενέσθαι κακῶν κατὰ τὸν παῖδα. ἦσαν δὲ τῷ Κροίσῳ δύο παῖδες, τῶν οὕτερος μὲν διέφθαρτο, ἦν γὰρ δὴ κωφός, ὁ δὲ ἕτερος τῶν ἡλίκων μακρῷ τὰ πάντα πρῶτος· οὔνομα δέ οἱ ἦν Ἄτυς. τοῦτον δὴ ὦν τὸν Ἄτυν σημαίνει τῷ Κροίσῳ ὁ ὄνειρος, ὡς ἀπολέει μιν αἰχμῇ σιδηρέῃ βληθέντα. ὃ δʼ ἐπείτε ἐξηγέρθη καὶ ἑωυτῷ λόγον ἔδωκε, καταρρωδήσας τὸν ὄνειρον ἄγεται μὲν τῷ παιδὶ γυναῖκα, ἐωθότα δὲ στρατηγέειν μιν τῶν Λυδῶν οὐδαμῇ ἔτι ἐπὶ τοιοῦτο πρῆγμα ἐξέπεμπε· ἀκόντια δὲ καὶ δοράτια καὶ τά τοιαῦτα πάντα τοῖσι χρέωνται ἐς πόλεμον ἄνθρωποι, ἐκ τῶν ἀνδρεώνων ἐκκομίσας ἐς τοὺς θαλάμους συνένησε, μή τί οἱ κρεμάμενον τῷ παιδὶ ἐμπέσῃ.
1.90. ταῦτα ἀκούων ὁ Κῦρος ὑπερήδετο, ὥς οἱ ἐδόκεε εὖ ὑποτίθεσθαι· αἰνέσας δὲ πολλά, καὶ ἐντειλάμενος τοῖσι δορυφόροισι τὰ Κροῖσος ὑπεθήκατο ἐπιτελέειν, εἶπε πρὸς Κροῖσον τάδε. “Κροῖσε, ἀναρτημένου σεῦ ἀνδρὸς βασιλέος χρηστὰ ἔργα καὶ ἔπεα ποιέειν, αἰτέο δόσιν ἥντινα βούλεαί τοι γενέσθαι παραυτίκα.” ὁ δὲ εἶπε “ὦ δέσποτα, ἐάσας με χαριεῖ μάλιστα τὸν θεὸν τῶν Ἑλλήνων, τὸν ἐγὼ ἐτίμησα θεῶν μάλιστα, ἐπειρέσθαι πέμψαντα τάσδε τὰς πέδας, εἰ ἐξαπατᾶν τοὺς εὖ ποιεῦντας νόμος ἐστί οἱ.” Κῦρος δὲ εἴρετο ὅ τι οἱ τοῦτο ἐπηγορέων παραιτέοιτο. Κροῖσος δέ οἱ ἐπαλιλλόγησε πᾶσαν τὴν ἑωυτοῦ διάνοιαν καὶ τῶν χρηστηρίων τὰς ὑποκρίσιας καὶ μάλιστα τὰ ἀναθήματα, καὶ ὡς ἐπαερθεὶς τῷ μαντηίῳ ἐστρατεύσατο ἐπὶ Πέρσας· λέγων δὲ ταῦτα κατέβαινε αὖτις παραιτεόμενος ἐπεῖναί οἱ τῷ θεῷ τοῦτο ὀνειδίσαι. Κῦρος δὲ γελάσας εἶπε “καὶ τούτου τεύξεαι παρʼ ἐμεῦ, Κροῖσε, καὶ ἄλλου παντὸς τοῦ ἂν ἑκάστοτε δέῃ.” ὡς δὲ ταῦτα ἤκουσε ὁ Κροῖσος, πέμπων τῶν Λυδῶν ἐς Δελφοὺς ἐνετέλλετο τιθέντας τὰς πέδας ἐπὶ τοῦ νηοῦ τὸν οὐδὸν εἰρωτᾶν εἰ οὔ τι ἐπαισχύνεται τοῖσι μαντηίοισι ἐπαείρας Κροῖσον στρατεύεσθαι ἐπὶ Πέρσας ὡς καταπαύσοντα τὴν Κύρου δύναμιν, ἀπʼ ἧς οἱ ἀκροθίνια τοιαῦτα γενέσθαι, δεικνύντας τὰς πέδας· ταῦτά τε ἐπειρωτᾶν, καὶ εἰ ἀχαρίστοισι νόμος εἶναι τοῖσι Ἑλληνικοῖσι θεοῖσι. 1.91. ἀπικομένοισι δὲ τοῖσι Λυδοῖσι καὶ λέγουσι τὰ ἐντεταλμένα τὴν Πυθίην λέγεται εἰπεῖν τάδε. “τὴν πεπρωμένην μοῖραν ἀδύνατα ἐστὶ ἀποφυγεῖν καὶ θεῷ· Κροῖσος δὲ πέμπτου γονέος ἁμαρτάδα ἐξέπλησε, ὃς ἐὼν δορυφόρος Ἡρακλειδέων, δόλῳ γυναικηίῳ ἐπισπόμενος ἐφόνευσε τὸν δεσπότεα καὶ ἔσχε τὴν ἐκείνου τιμὴν οὐδέν οἱ προσήκουσαν. προθυμεομένου δὲ Λοξίεω ὅκως ἂν κατὰ τοὺς παῖδας τοῦ Κροίσου γένοιτο τὸ Σαρδίων πάθος καὶ μὴ κατʼ αὐτὸν Κροῖσον, οὐκ οἷόν τε ἐγίνετο παραγαγεῖν μοίρας. ὅσον δὲ ἐνέδωκαν αὗται, ἤνυσέ τε καὶ ἐχαρίσατό οἱ· τρία γὰρ ἔτεα ἐπανεβάλετο τὴν Σαρδίων ἅλωσιν, καὶ τοῦτο ἐπιστάσθω Κροῖσος ὡς ὕστερον τοῖσι ἔτεσι τούτοισι ἁλοὺς τῆς πεπρωμένης. δευτέρα δὲ τούτων καιομένῳ αὐτῷ ἐπήρκεσε. κατὰ δὲ τὸ μαντήιον τὸ γενόμενον οὐκ ὀρθῶς Κροῖσος μέμφεται. προηγόρευε γὰρ οἱ Λοξίης, ἢν στρατεύηται ἐπὶ Πέρσας, μεγάλην ἀρχὴν αὐτὸν καταλύσειν. τὸν δὲ πρὸς ταῦτα χρῆν εὖ μέλλοντα βουλεύεσθαι ἐπειρέσθαι πέμψαντα κότερα τὴν ἑωυτοῦ ἢ τὴν Κύρου λέγοι ἀρχήν. οὐ συλλαβὼν δὲ τὸ ῥηθὲν οὐδʼ ἐπανειρόμενος ἑωυτὸν αἴτιον ἀποφαινέτω· τῷ καὶ τὸ τελευταῖον χρηστηριαζομένῳ εἶπε Λοξίης περὶ ἡμιόνου, οὐδὲ τοῦτο συνέλαβε. ἦν γὰρ δὴ ὁ Κῦρος οὗτος ἡμίονος· ἐκ γὰρ δυῶν οὐκ ὁμοεθνέων ἐγεγόνεε, μητρὸς ἀμείνονος, πατρὸς δὲ ὑποδεεστέρου· ἣ μὲν γὰρ ἦν Μηδὶς καὶ Ἀστυάγεος θυγάτηρ τοῦ Μήδων βασιλέος, ὁ δὲ Πέρσης τε ἦν καὶ ἀρχόμενος ὑπʼ ἐκείνοισι καὶ ἔνερθε ἐὼν τοῖσι ἅπασι δεσποίνῃ τῇ ἑωυτοῦ συνοίκεε.” ταῦτα μὲν ἡ Πυθίη ὑπεκρίνατο τοῖσι Λυδοῖσι, οἳ δὲ ἀνήνεικαν ἐς Σάρδις καὶ ἀπήγγειλαν Κροίσῳ. ὁ δὲ ἀκούσας συνέγνω ἑωυτοῦ εἶναι τὴν ἁμαρτάδα καὶ οὐ τοῦ θεοῦ. κατὰ μὲν δὴ τὴν Κροίσου τε ἀρχὴν καὶ Ἰωνίης τὴν πρώτην καταστροφὴν ἔσχε οὕτω.
2.161. ψάμμιος δὲ ἓξ ἔτεα μοῦνον βασιλεύσαντος Αἰγύπτου καὶ στρατευσαμένου ἐς Αἰθιοπίην καὶ μεταυτίκα τελευτήσαντος ἐξεδέξατο Ἀπρίης ὁ Ψάμμιος· ὃς μετὰ Ψαμμήτιχον τὸν ἑωυτοῦ προπάτορα ἐγένετο εὐδαιμονέστατος τῶν πρότερον βασιλέων, ἐπʼ ἔτεα πέντε καὶ εἴκοσι ἄρξας, ἐν τοῖσι ἐπί τε Σιδῶνα στρατὸν ἤλασε καὶ ἐναυμάχησε τῷ Τυρίῳ. ἐπεὶ δέ οἱ ἔδεε κακῶς γενέσθαι, ἐγίνετο ἀπὸ προφάσιος τὴν ἐγὼ μεζόνως μὲν ἐν τοῖσι Λιβυκοῖσι λόγοισι ἀπηγήσομαι, μετρίως δʼ ἐν τῷ παρεόντι. ἀποπέμψας γὰρ στράτευμα ὁ Ἀπρίης ἐπὶ Κυρηναίους μεγαλωστὶ προσέπταισε, Αἰγύπτιοι δὲ ταῦτα ἐπιμεμφόμενοι ἀπέστησαν ἀπʼ αὐτοῦ, δοκέοντες τὸν Ἀπρίην ἐκ προνοίης αὐτοὺς ἀποπέμψαι ἐς φαινόμενον κακόν, ἵνα δὴ σφέων φθορὴ γένηται, αὐτὸς δὲ τῶν λοιπῶν Αἰγυπτίων ἀσφαλέστερον ἄρχοι. ταῦτα δὲ δεινὰ ποιεύμενοι οὗτοί τε οἱ ἀπονοστήσαντες καὶ οἱ τῶν ἀπολομένων φίλοι ἀπέστησαν ἐκ τῆς ἰθέης.
3.40. καί κως τὸν Ἄμασιν εὐτυχέων μεγάλως ὁ Πολυκράτης οὐκ ἐλάνθανε, ἀλλά οἱ τοῦτʼ ἦν ἐπιμελές. πολλῷ δὲ ἔτι πλεῦνός οἱ εὐτυχίης γινομένης γράψας ἐς βυβλίον τάδε ἐπέστειλε ἐς Σάμον. “Ἄμασις Πολυκράτεϊ ὧδε λέγει. ἡδὺ μὲν πυνθάνεσθαι ἄνδρα φίλον καὶ ξεῖνον εὖ πρήσσοντα· ἐμοὶ δὲ αἱ σαὶ μεγάλαι εὐτυχίαι οὐκ ἀρέσκουσι, τὸ θεῖον ἐπισταμένῳ ὡς ἔστι φθονερόν· καί κως βούλομαι καὶ αὐτὸς καὶ τῶν ἂν κήδωμαι τὸ μέν τι εὐτυχέειν τῶν πρηγμάτων τὸ δὲ προσπταίειν, καὶ οὕτω διαφέρειν τὸν αἰῶνα ἐναλλὰξ πρήσσων ἢ εὐτυχέειν τὰ πάντα. οὐδένα γάρ κω λόγῳ οἶδα ἀκούσας ὅστις ἐς τέλος οὐ κακῶς ἐτελεύτησε πρόρριζος, εὐτυχέων τὰ πάντα. σύ νυν ἐμοὶ πειθόμενος ποίησον πρὸς τὰς εὐτυχίας τοιάδε· φροντίσας τὸ ἂν εὕρῃς ἐόν τοι πλείστου ἄξιον καὶ ἐπʼ ᾧ σὺ ἀπολομένῳ μάλιστα τὴν ψυχὴν ἀλγήσεις, τοῦτο ἀπόβαλε οὕτω ὅκως μηκέτι ἥξει ἐς ἀνθρώπους· ἤν τε μὴ ἐναλλὰξ ἤδη τὠπὸ τούτου αἱ εὐτυχίαι τοι τῇσι πάθῃσι προσπίπτωσι, τρόπῳ τῷ ἐξ ἐμεῦ ὑποκειμένῳ ἀκέο.” 3.41. ταῦτα ἐπιλεξάμενος ὁ Πολυκράτης καὶ νόῳ λαβὼν ὥς οἱ εὖ ὑπετίθετο Ἄμασις, ἐδίζητο ἐπʼ ᾧ ἂν μάλιστα τὴν ψυχὴν ἀσηθείη ἀπολομένῳ τῶν κειμηλίων, διζήμενος δὲ εὕρισκε τόδε. ἦν οἱ σφρηγὶς τὴν ἐφόρεε χρυσόδετος, σμαράγδου μὲν λίθου ἐοῦσα, ἔργον δὲ ἦν Θεοδώρου τοῦ Τηλεκλέος Σαμίου. ἐπεὶ ὦν ταύτην οἱ ἐδόκεε ἀποβαλεῖν, ἐποίεε τοιάδε· πεντηκόντερον πληρώσας ἀνδρῶν ἐσέβη ἐς αὐτήν, μετὰ δὲ ἀναγαγεῖν ἐκέλευε ἐς τὸ πέλαγος· ὡς δὲ ἀπὸ τῆς νήσου ἑκὰς ἐγένετο, περιελόμενος τὴν σφρηγῖδα πάντων ὁρώντων τῶν συμπλόων ῥίπτει ἐς τὸ πέλαγος. τοῦτο δὲ ποιήσας ἀπέπλεε, ἀπικόμενος δὲ ἐς τὰ οἰκία συμφορῇ ἐχρᾶτο. 3.42. πέμπτῃ δὲ ἢ ἕκτῃ ἡμέρῃ ἀπὸ τούτων τάδε οἱ συνήνεικε γενέσθαι. ἀνὴρ ἁλιεὺς λαβὼν ἰχθὺν μέγαν τε καὶ καλὸν ἠξίου μιν Πολυκράτεϊ δῶρον δοθῆναι· φέρων δὴ ἐπὶ τὰς θύρας Πολυκράτεϊ ἔφη ἐθέλειν ἐλθεῖν ἐς ὄψιν, χωρήσαντος δέ οἱ τούτου ἔλεγε διδοὺς τὸν ἰχθύν “ὦ βασιλεῦ, ἐγὼ τόνδε ἑλὼν οὐκ ἐδικαίωσα φέρειν ἐς ἀγορήν, καίπερ ἐὼν ἀποχειροβίοτος, ἀλλά μοι ἐδόκεε σεῦ τε εἶναι ἄξιος καὶ τῆς σῆς ἀρχῆς· σοὶ δή μιν φέρων δίδωμι.” ὁ δὲ ἡσθεὶς τοῖσι ἔπεσι ἀμείβεται τοῖσιδε. “κάρτα τε εὖ ἐποίησας καὶ χάρις διπλῆ τῶν τε λόγων καὶ τοῦ δώρου, καί σε ἐπὶ δεῖπνον καλέομεν.” ὃ μὲν δὴ ἁλιεὺς μέγα ποιεύμενος ταῦτα ἤιε ἐς τὰ οἰκία, τὸν δὲ ἰχθὺν τάμνοντες οἱ θεράποντες εὑρίσκουσι ἐν τῇ νηδύι αὐτοῦ ἐνεοῦσαν τὴν Πολυκράτεος σφρηγῖδα. ὡς δὲ εἶδόν τε καὶ ἔλαβον τάχιστα, ἔφερον κεχαρηκότες παρὰ τὸν Πολυκράτεα, διδόντες δέ οἱ τὴν σφρηγῖδα ἔλεγον ὅτεῳ τρόπῳ εὑρέθη. τὸν δὲ ὡς ἐσῆλθε θεῖον εἶναι τὸ πρῆγμα, γράφει ἐς βυβλίον πάντα τὰ ποιήσαντά μιν οἷα καταλελάβηκε, γράψας δὲ ἐς Αἴγυπτον ἐπέθηκε. 3.43. ἐπιλεξάμενος δὲ ὁ Ἄμασις τὸ βυβλίον τὸ παρὰ τοῦ Πολυκράτεος ἧκον, ἔμαθε ὅτι ἐκκομίσαι τε ἀδύνατον εἴη ἀνθρώπῳ ἄνθρωπον ἐκ τοῦ μέλλοντος γίνεσθαι πρήγματος, καὶ ὅτι οὐκ εὖ τελευτήσειν μέλλοι Πολυκράτης εὐτυχέων τὰ πάντα, ὃς καὶ τὰ ἀποβάλλει εὑρίσκει. πέμψας δέ οἱ κήρυκα ἐς Σάμον διαλύεσθαι ἔφη τὴν ξεινίην. τοῦδε δὲ εἵνεκεν ταῦτα ἐποίεε, ἵνα μὴ συντυχίης δεινῆς τε καὶ μεγάλης Πολυκράτεα καταλαβούσης αὐτὸς ἀλγήσειε τὴν ψυχὴν ὡς περὶ ξείνου ἀνδρός.
3.64. ἐνθαῦτα ἀκούσαντα Καμβύσεα τὸ Σμέρδιος οὔνομα ἔτυψε ἡ ἀληθείη τῶν τε λόγων καὶ τοῦ ἐνυπνίου· ὃς ἐδόκεε ἐν τῷ ὕπνῳ ἀπαγγεῖλαι τινά οἱ ὡς Σμέρδις ἱζόμενος ἐς τὸν βασιλήιον θρόνον ψαύσειε τῇ κεφαλῇ τοῦ οὐρανοῦ. μαθὼν δὲ ὡς μάτην ἀπολωλεκὼς εἴη τὸν ἀδελφεόν, ἀπέκλαιε Σμέρδιν· ἀποκλαύσας δὲ καὶ περιημεκτήσας τῇ ἁπάσῃ συμφορῇ ἀναθρώσκει ἐπὶ τὸν ἵππον, ἐν νόῳ ἔχων τὴν ταχίστην ἐς Σοῦσα στρατεύεσθαι ἐπὶ τὸν Μάγον. καί οἱ ἀναθρώσκοντι ἐπὶ τὸν ἵππον τοῦ κολεοῦ τοῦ ξίφεος ὁ μύκης ἀποπίπτει, γυμνωθὲν δὲ τὸ ξίφος παίει τὸν μηρόν· τρωματισθεὶς δὲ κατὰ τοῦτο τῇ αὐτὸς πρότερον τὸν τῶν Αἰγυπτίων θεὸν Ἆπιν ἔπληξε, ὥς οἱ καιρίῃ ἔδοξε τετύφθαι, εἴρετο ὁ Καμβύσης ὅ τι τῇ πόλι οὔνομα εἴη· οἳ δὲ εἶπαν ὅτι Ἀγβάτανα. τῷ δὲ ἔτι πρότερον ἐκέχρηστο ἐκ Βουτοῦς πόλιος ἐν Ἀγβατάνοισι τελευτήσειν τὸν βίον. ὃ μὲν δὴ ἐν τοῖσι Μηδικοῖσι Ἀγβατάνοισι ἐδόκεε τελευτήσειν γηραιός, ἐν τοῖσί οἱ ἦν τὰ πάντα πρήγματα· τὸ δὲ χρηστήριον ἐν τοῖσι ἐν Συρίῃ Ἀγβατάνοισι ἔλεγε ἄρα. καὶ δὴ ὡς τότε ἐπειρόμενος ἐπύθετο τῆς πόλιος τὸ οὔνομα, ὑπὸ τῆς συμφορῆς τῆς τε ἐκ τοῦ Μάγου ἐκπεπληγμένος καὶ τοῦ τρώματος ἐσωφρόνησε, συλλαβὼν δὲ τὸ θεοπρόπιον εἶπε “ἐνθαῦτα Καμβύσεα τὸν Κύρου ἐστὶ πεπρωμένον τελευτᾶν.”
3.120. κατὰ δέ κου μάλιστα τὴν Καμβύσεω νοῦσον ἐγίνετο τάδε. ὑπὸ Κύρου κατασταθεὶς ἦν Σαρδίων ὕπαρχος Ὀροίτης ἀνὴρ Πέρσης· οὗτος ἐπεθύμησε πρήγματος οὐκ ὁσίου· οὔτε γάρ τι παθὼν οὔτε ἀκούσας μάταιον ἔπος πρὸς Πολυκράτεος τοῦ Σαμίου, οὐδὲ ἰδὼν πρότερον, ἐπεθύμεε λαβὼν αὐτὸν ἀπολέσαι, ὡς μὲν οἱ πλεῦνες λέγουσι, διὰ τοιήνδε τινὰ αἰτίην. ἐπὶ τῶν βασιλέος θυρέων κατήμενον τόν τε Ὀροίτεα καὶ ἄλλον Πέρσην τῷ οὔνομα εἶναι Μιτροβάτεα, νομοῦ ἄρχοντα τοῦ ἐν Δασκυλείῳ, τούτους ἐκ λόγων ἐς νείκεα συμπεσεῖν, κρινομένων δὲ περὶ ἀρετῆς εἰπεῖν τὸν Μιτροβάτεα τῷ Ὀροίτῃ προφέροντα “σὺ γὰρ ἐν ἀνδρῶν λόγῳ, ὃς βασιλέι νῆσον Σάμον πρὸς τῷ σῷ νομῷ προσκειμένην οὐ προσεκτήσαο, ὧδε δή τι ἐοῦσαν εὐπετέα χειρωθῆναι, τὴν τῶν τις ἐπιχωρίων πεντεκαίδεκα ὁπλίτῃσι ἐπαναστὰς ἔσχε καὶ νῦν αὐτῆς τυραννεύει;” οἳ μὲν δή μιν φασὶ τοῦτο ἀκούσαντα καὶ ἀλγήσαντα τῷ ὀνείδεϊ ἐπιθυμῆσαι οὐκ οὕτω τὸν εἴπαντα ταῦτα τίσασθαι ὡς Πολυκράτεα πάντως ἀπολέσαι, διʼ ὅντινα κακῶς ἤκουσε. 3.121. οἱ δὲ ἐλάσσονες λέγουσι πέμψαι Ὀροίτεα ἐς Σάμον κήρυκα ὅτευ δὴ χρήματος δεησόμενον ʽοὐ γὰρ ὦν δὴ τοῦτό γε λέγεταἰ, καὶ τὸν Πολυκράτεα τυχεῖν κατακείμενον ἐν ἀνδρεῶνι, παρεῖναι δέ οἱ καὶ Ἀνακρέοντα τὸν Τήιον· καί κως εἴτʼ ἐκ προνοίης αὐτὸν κατηλογέοντα τὰ Ὀροίτεω πρήγματα, εἴτε καὶ συντυχίη τις τοιαύτη ἐπεγένετο· τόν τε γὰρ κήρυκα τὸν Ὀροίτεω παρελθόντα διαλέγεσθαι, καὶ τὸν Πολυκράτεα ʽτυχεῖν γὰρ ἀπεστραμμένον πρὸς τὸν τοῖχον’ οὔτε τι μεταστραφῆναι οὔτε ὑποκρίνασθαι. 3.122. αἰτίαι μὲν δὴ αὗται διφάσιαι λέγονται τοῦ θανάτου τοῦ Πολυκράτεος γενέσθαι, πάρεστι δὲ πείθεσθαι ὁκοτέρῃ τις βούλεται αὐτέων. ὁ δὲ ὦν Ὀροίτης ἱζόμενος ἐν Μαγνησίῃ τῇ ὑπὲρ Μαιάνδρου ποταμοῦ οἰκημένῃ ἔπεμπε Μύρσον τὸν Γύγεω ἄνδρα Λυδὸν ἐς Σάμον ἀγγελίην φέροντα, μαθὼν τοῦ Πολυκράτεος τὸν νόον. Πολυκράτης γὰρ ἐστὶ πρῶτος τῶν ἡμεῖς ἴδμεν Ἑλλήνων ὃς θαλασσοκρατέειν ἐπενοήθη, πάρεξ Μίνωός τε τοῦ Κνωσσίου καὶ εἰ δή τις ἄλλος πρότερος τούτου ἦρξε τῆς θαλάσσης· τῆς δὲ ἀνθρωπηίης λεγομένης γενεῆς Πολυκράτης πρῶτος, ἐλπίδας πολλὰς ἔχων Ἰωνίης τε καὶ νήσων ἄρξειν. μαθὼν ὦν ταῦτά μιν διανοεύμενον ὁ Ὀροίτης πέμψας ἀγγελίην ἔλεγε τάδε. “Ὀροίτης Πολυκράτεϊ ὧδε λέγει. πυνθάνομαι ἐπιβουλεύειν σε πρήγμασι μεγάλοισι, καὶ χρήματά τοι οὐκ εἶναι κατὰ τὰ φρονήματα. σύ νυν ὧδε ποιήσας ὀρθώσεις μὲν σεωυτόν, σώσεις δὲ καὶ ἐμέ· ἐμοὶ γὰρ βασιλεὺς Καμβύσης ἐπιβουλεύει θάνατον, καί μοι τοῦτο ἐξαγγέλλεται σαφηνέως. σύ νυν ἐμὲ ἐκκομίσας αὐτὸν καὶ χρήματα, τὰ μὲν αὐτῶν αὐτὸς ἔχε, τὰ δὲ ἐμὲ ἔα ἔχειν· εἵνεκέν τε χρημάτων ἄρξεις ἁπάσης τῆς Ἑλλάδος. εἰ δέ μοι ἀπιστέεις τὰ περὶ τῶν χρημάτων, πέμψον ὅστις τοι πιστότατος τυγχάνει ἐών, τῷ ἐγὼ ἀποδέξω.” 3.123. ταῦτα ἀκούσας Πολυκράτης ἥσθη τε καὶ ἐβούλετο· καί κως ἱμείρετο γὰρ χρημάτων μεγάλως, ἀποπέμπει πρῶτα κατοψόμενον Μαιάνδριον Μαιανδρίου ἄνδρα τῶν ἀστῶν, ὅς οἱ ἦν γραμματιστής· ὃς χρόνῳ οὐ πολλῷ ὕστερον τούτων τὸν κόσμον τὸν ἐκ τοῦ ἀνδρεῶνος τοῦ Πολυκράτεος ἐόντα ἀξιοθέητον ἀνέθηκε πάντα ἐς τὸ Ἥραιον. ὁ δὲ Ὀροίτης μαθὼν τὸν κατάσκοπον ἐόντα προσδόκιμον ἐποίεε τοιάδε· λάρνακας ὀκτὼ πληρώσας λίθων πλὴν κάρτα βραχέος τοῦ περὶ αὐτὰ τὰ χείλεα, ἐπιπολῆς τῶν λίθων χρυσὸν ἐπέβαλε, καταδήσας δὲ τὰς λάρνακας εἶχε ἑτοίμας. ἐλθὼν δὲ ὁ Μαιάνδριος καὶ θεησάμενος ἀπήγγελλε τῷ Πολυκράτεϊ. 3.124. ὁ δὲ πολλὰ μὲν τῶν μαντίων ἀπαγορευόντων πολλὰ δὲ τῶν φίλων ἐστέλλετο αὐτόσε, πρὸς δὲ καὶ ἰδούσης τῆς θυγατρὸς ὄψιν ἐνυπνίου τοιήνδε· ἐδόκεε οἷ τὸν πατέρα ἐν τῷ ἠέρι μετέωρον ἐόντα λοῦσθαι μὲν ὑπὸ τοῦ Διός, χρίεσθαι δὲ ὑπὸ τοῦ ἡλίου. ταύτην ἰδοῦσα τὴν ὄψιν παντοίη ἐγίνετο μὴ ἀποδημῆσαι τὸν Πολυκράτεα παρὰ τὸν Ὀροίτεα, καὶ δὴ καὶ ἰόντος αὐτοῦ ἐπὶ τὴν πεντηκόντερον ἐπεφημίζετο. ὁ δέ οἱ ἠπείλησε, ἢν σῶς ἀπονοστήσῃ, πολλόν μιν χρόνον παρθενεύεσθαι. ἣ δὲ ἠρήσατο ἐπιτελέα ταῦτα γενέσθαι· βούλεσθαι γὰρ παρθενεύεσθαι πλέω χρόνον ἢ τοῦ πατρὸς ἐστερῆσθαι. 3.125. Πολυκράτης δὲ πάσης συμβουλίης ἀλογήσας ἔπλεε παρὰ τὸν Ὀροίτεα, ἅμα ἀγόμενος ἄλλους τε πολλοὺς τῶν ἑταίρων, ἐν δὲ δὴ καὶ Δημοκήδεα τὸν Καλλιφῶντος Κροτωνιήτην ἄνδρα, ἰητρόν τε ἐόντα καὶ τὴν τέχνην ἀσκέοντα ἄριστα τῶν κατʼ ἑωυτόν. ἀπικόμενος δὲ ἐς τὴν Μαγνησίην ὁ Πολυκράτης διεφθάρη κακῶς, οὔτε ἑωυτοῦ ἀξίως οὔτε τῶν ἑωυτοῦ φρονημάτων· ὅτι γὰρ μὴ οἱ Συρηκοσίων γενόμενοι τύραννοι οὐδὲ εἷς τῶν ἄλλων Ἑλληνικῶν τυράννων ἄξιος ἐστὶ Πολυκράτεϊ μεγαλοπρεπείην συμβληθῆναι. ἀποκτείνας δέ μιν οὐκ ἀξίως ἀπηγήσιος Ὀροίτης ἀνεσταύρωσε· τῶν δέ οἱ ἑπομένων ὅσοι μὲν ἦσαν Σάμιοι, ἀπῆκε, κελεύων σφέας ἑωυτῷ χάριν εἰδέναι ἐόντας ἐλευθέρους, ὅσοι δὲ ἦσαν ξεῖνοί τε καὶ δοῦλοι τῶν ἑπομένων, ἐν ἀνδραπόδων λόγῳ ποιεύμενος εἶχε. Πολυκράτης δὲ ἀνακρεμάμενος ἐπετέλεε πᾶσαν τὴν ὄψιν τῆς θυγατρός· ἐλοῦτο μὲν γὰρ ὑπὸ τοῦ Διὸς ὅκως ὕοι, ἐχρίετο δὲ ὑπὸ τοῦ ἡλίου, ἀνιεὶς αὐτὸς ἐκ τοῦ σώματος ἰκμάδα.
6.75. μαθόντες δὲ Κλεομένεα Λακεδαιμόνιοι ταῦτα πρήσσοντα, κατῆγον αὐτὸν δείσαντες ἐπὶ τοῖσι αὐτοῖσι ἐς Σπάρτην τοῖσι καὶ πρότερον ἦρχε. κατελθόντα δὲ αὐτὸν αὐτίκα ὑπέλαβε μανίη νοῦσος, ἐόντα καὶ πρότερον ὑπομαργότερον· ὅκως γὰρ τεῷ ἐντύχοι Σπαρτιητέων, ἐνέχραυε ἐς τὸ πρόσωπον τὸ σκῆπτρον. ποιέοντα δὲ αὐτὸν ταῦτα καὶ παραφρονήσαντα ἔδησαν οἱ προσήκοντες ἐν ξύλω· ὁ δὲ δεθεὶς τὸν φύλακον μουνωθέντα ἰδὼν τῶν ἄλλων αἰτέει μάχαιραν· οὐ βουλομένου δὲ τὰ πρῶτα τοῦ φυλάκου διδόναι ἀπείλεε τά μιν αὖτις ποιήσει, ἐς ὁ δείσας τὰς ἀπειλὰς ὁ φύλακος ʽἦν γὰρ τῶν τις εἱλωτέων’ διδοῖ οἱ μάχαιραν. Κλεομένης δὲ παραλαβὼν τὸν σίδηρον ἄρχετο ἐκ τῶν κνημέων ἑωυτὸν λωβώμενος· ἐπιτάμνων γὰρ κατὰ μῆκος τὰς σάρκας προέβαινε ἐκ τῶν κνημέων ἐς τοὺς μηρούς, ἐκ δὲ τῶν μηρῶν ἔς τε τὰ ἰσχία καὶ τὰς λαπάρας, ἐς ὃ ἐς τὴν γαστέρα ἀπίκετο, καὶ ταύτην καταχορδεύων ἀπέθανε τρόπῳ τοιούτῳ, ὡς μὲν οἱ πολλοὶ λέγουσι Ἐλλήνων, ὅτι τὴν Πυθίην ἀνέγνωσε τὰ περὶ Δημαρήτου λέγειν γενόμενα, ὡς δὲ Ἀθηναῖοι μοῦνοι λέγουσι, διότι ἐς Ἐλευσῖνα ἐσβαλὼν ἔκειρε τὸ τέμενος τῶν θεῶν, ὡς δὲ Ἀργεῖοι, ὅτι ἐξ ἱροῦ αὐτῶν τοῦ Ἄργου Ἀργείων τοὺς καταφυγόντας ἐκ τῆς μάχης καταγινέων κατέκοπτε καὶ αὐτὸ τὸ ἄλσος ἐν ἀλογίῃ ἔχων ἐνέπρησε.
7.17. τοσαῦτα εἴπας Ἀρτάβανος, ἐλπίζων Ξέρξην ἀποδέξειν λέγοντα οὐδέν, ἐποίεε τὸ κελευόμενον. ἐνδὺς δὲ τὴν Ξέρξεω ἐσθῆτα καὶ ἱζόμενος ἐς τὸν βασιλήιον θρόνον ὡς μετὰ ταῦτα κοῖτον ἐποιέετο, ἦλθέ οἱ κατυπνωμένῳ τὠυτὸ ὄνειρον τὸ καὶ παρὰ Ξέρξην ἐφοίτα, ὑπερστὰν δὲ τοῦ Ἀρταβάνου εἶπε· “ἆρα σὺ δὴ κεῖνος εἶς ὁ ἀποσπεύδων Ξέρξην στρατεύεσθαι ἐπὶ τὴν Ἑλλάδα ὡς δὴ κηδόμενος αὐτοῦ ; ἀλλʼ οὔτε ἐς τὸ μετέπειτα οὔτε ἐς τὸ παραυτίκα νῦν καταπροΐξεαι ἀποτρέπων τὸ χρεὸν γενέσθαι. Ξέρξην δὲ τὰ δεῖ ἀνηκουστέοντα παθεῖν, αὐτῷ ἐκείνῳ δεδήλωται.” 7.18. ταῦτά τε ἐδόκεε Ἀρτάβανος τὸ ὄνειρον ἀπειλέειν καὶ θερμοῖσι σιδηρίοισι ἐκκαίειν αὐτοῦ μέλλειν τοὺς ὀφθαλμούς. καὶ ὃς ἀμβώσας μέγα ἀναθρώσκει, καὶ παριζόμενος Ξέρξῃ, ὡς τὴν ὄψιν οἱ τοῦ ἐνυπνίου διεξῆλθε ἀπηγεόμενος, δεύτερά οἱ λέγει τάδε. “ἐγὼ μέν, ὦ βασιλεῦ, οἶα ἄνθρωπος ἰδὼν ἤδη πολλά τε καὶ μεγάλα πεσόντα πρήγματα ὑπὸ ἡσσόνων, οὐκ ἔων σε τὰ πάντα τῇ ἡλικίῃ εἴκειν, ἐπιστάμενος ὡς κακὸν εἴη τὸ πολλῶν ἐπιθυμέειν, μεμνημένος μὲν τὸν ἐπὶ Μασσαγέτας Κύρου στόλον ὡς ἔπρηξε, μεμνημένος δὲ καὶ τὸν ἐπʼ Αἰθίοπας τὸν Καμβύσεω, συστρατευόμενος δὲ καὶ Δαρείῳ ἐπὶ Σκύθας. ἐπιστάμενος ταῦτα γνώμην εἶχον ἀτρεμίζοντά σε μακαριστὸν εἶναι πρὸς πάντων ἀνθρώπων. ἐπεὶ δὲ δαιμονίη τις γίνεται ὁρμή, καὶ Ἕλληνας, ὡς οἶκε, καταλαμβάνει τις φθορὴ θεήλατος, ἐγὼ μὲν καὶ αὐτὸς τρέπομαι καὶ τὴν γνώμην μετατίθεμαι, σὺ δὲ σήμηνον μὲν Πέρσῃσι τὰ ἐκ τοῦ θεοῦ πεμπόμενα, χρᾶσθαι δὲ κέλευε τοῖσι ἐκ σέο πρώτοισι προειρημένοισι ἐς τὴν παρασκευήν, ποίεε δὲ οὕτω ὅκως τοῦ θεοῦ παραδιδόντος τῶν σῶν ἐνδεήσει μηδέν.” τούτων δὲ λεχθέντων, ἐνθαῦτα ἐπαερθέντες τῇ ὄψι, ὡς ἡμέρη ἐγένετο τάχιστα, Ξέρξης τε ὑπερετίθετο ταῦτα Πέρσῃσι, καὶ Ἀρτάβανος, ὃς πρότερον ἀποσπεύδων μοῦνος ἐφαίνετο, τότε ἐπισπεύδων φανερὸς ἦν.
7.46. μαθὼν δέ μιν Ἀρτάβανος ὁ πάτρως, ὃς τὸ πρῶτον γνώμην ἀπεδέξατο ἐλευθέρως οὐ συμβουλεύων Ξέρξῃ στρατεύεσθαι ἐπὶ τὴν Ἑλλάδα, οὗτος ὡνὴρ φρασθεὶς Ξέρξην δακρύσαντα εἴρετο τάδε. “ὦ βασιλεῦ, ὡς πολλὸν ἀλλήλων κεχωρισμένα ἐργάσαο νῦν τε καὶ ὀλίγῳ πρότερον· μακαρίσας γὰρ σεωυτὸν δακρύεις.” ὁ δὲ εἶπε “ἐσῆλθε γάρ με λογισάμενον κατοικτεῖραι ὡς βραχὺς εἴη ὁ πᾶς ἀνθρώπινος βίος, εἰ τούτων γε ἐόντων τοσούτων οὐδεὶς ἐς ἑκατοστὸν ἔτος περιέσται.” ὁ δὲ ἀμείβετο λέγων “ἕτερα τούτου παρὰ τὴν ζόην πεπόνθαμεν οἰκτρότερα. ἐν γὰρ οὕτω βραχέι βίῳ οὐδεὶς οὕτω ἄνθρωπος ἐὼν εὐδαίμων πέφυκε οὔτε τούτων οὔτε τῶν ἄλλων, τῷ οὐ παραστήσεται πολλάκις καὶ οὐκὶ ἅπαξ τεθνάναι βούλεσθαι μᾶλλον ἢ ζώειν. αἵ τε γὰρ συμφοραὶ προσπίπτουσαι καὶ αἱ νοῦσοι συνταράσσουσαι καὶ βραχὺν ἐόντα μακρὸν δοκέειν εἶναι ποιεῦσι τὸν βίον. οὕτω ὁ μὲν θάνατος μοχθηρῆς ἐούσης τῆς ζόης καταφυγὴ αἱρετωτάτη τῷ ἀνθρώπῳ γέγονε, ὁ δὲ θεὸς γλυκὺν γεύσας τὸν αἰῶνα φθονερὸς ἐν αὐτῷ εὑρίσκεται ἐών.”''. None
1.29. and after these were subdued and subject to Croesus in addition to the Lydians, all the sages from Hellas who were living at that time, coming in different ways, came to Sardis, which was at the height of its property; and among them came Solon the Athenian, who, after making laws for the Athenians at their request, went abroad for ten years, sailing forth to see the world, he said. This he did so as not to be compelled to repeal any of the laws he had made,,since the Athenians themselves could not do that, for they were bound by solemn oaths to abide for ten years by whatever laws Solon should make. 1.30. So for that reason, and to see the world, Solon went to visit Amasis in Egypt and then to Croesus in Sardis . When he got there, Croesus entertained him in the palace, and on the third or fourth day Croesus told his attendants to show Solon around his treasures, and they pointed out all those things that were great and blest. ,After Solon had seen everything and had thought about it, Croesus found the opportunity to say, “My Athenian guest, we have heard a lot about you because of your wisdom and of your wanderings, how as one who loves learning you have traveled much of the world for the sake of seeing it, so now I desire to ask you who is the most fortunate man you have seen.” ,Croesus asked this question believing that he was the most fortunate of men, but Solon, offering no flattery but keeping to the truth, said, “O King, it is Tellus the Athenian.” ,Croesus was amazed at what he had said and replied sharply, “In what way do you judge Tellus to be the most fortunate?” Solon said, “Tellus was from a prosperous city, and his children were good and noble. He saw children born to them all, and all of these survived. His life was prosperous by our standards, and his death was most glorious: ,when the Athenians were fighting their neighbors in Eleusis, he came to help, routed the enemy, and died very finely. The Athenians buried him at public expense on the spot where he fell and gave him much honor.” 1.31. When Solon had provoked him by saying that the affairs of Tellus were so fortunate, Croesus asked who he thought was next, fully expecting to win second prize. Solon answered, “Cleobis and Biton. ,They were of Argive stock, had enough to live on, and on top of this had great bodily strength. Both had won prizes in the athletic contests, and this story is told about them: there was a festival of Hera in Argos, and their mother absolutely had to be conveyed to the temple by a team of oxen. But their oxen had not come back from the fields in time, so the youths took the yoke upon their own shoulders under constraint of time. They drew the wagon, with their mother riding atop it, traveling five miles until they arrived at the temple. ,When they had done this and had been seen by the entire gathering, their lives came to an excellent end, and in their case the god made clear that for human beings it is a better thing to die than to live. The Argive men stood around the youths and congratulated them on their strength; the Argive women congratulated their mother for having borne such children. ,She was overjoyed at the feat and at the praise, so she stood before the image and prayed that the goddess might grant the best thing for man to her children Cleobis and Biton, who had given great honor to the goddess. ,After this prayer they sacrificed and feasted. The youths then lay down in the temple and went to sleep and never rose again; death held them there. The Argives made and dedicated at Delphi statues of them as being the best of men.” ' "
1.32.1. Thus Solon granted second place in happiness to these men. Croesus was vexed and said, “My Athenian guest, do you so much despise our happiness that you do not even make us worth as much as common men?” Solon replied, “Croesus, you ask me about human affairs, and I know that the divine is entirely grudging and troublesome to us. 1.32. Thus Solon granted second place in happiness to these men. Croesus was vexed and said, “My Athenian guest, do you so much despise our happiness that you do not even make us worth as much as common men?” Solon replied, “Croesus, you ask me about human affairs, and I know that the divine is entirely grudging and troublesome to us. ,In a long span of time it is possible to see many things that you do not want to, and to suffer them, too. I set the limit of a man's life at seventy years; ,these seventy years have twenty-five thousand, two hundred days, leaving out the intercalary month. But if you make every other year longer by one month, so that the seasons agree opportunely, then there are thirty-five intercalary months during the seventy years, and from these months there are one thousand fifty days. ,Out of all these days in the seventy years, all twenty-six thousand, two hundred and fifty of them, not one brings anything at all like another. So, Croesus, man is entirely chance. ,To me you seem to be very rich and to be king of many people, but I cannot answer your question before I learn that you ended your life well. The very rich man is not more fortunate than the man who has only his daily needs, unless he chances to end his life with all well. Many very rich men are unfortunate, many of moderate means are lucky. ,The man who is very rich but unfortunate surpasses the lucky man in only two ways, while the lucky surpasses the rich but unfortunate in many. The rich man is more capable of fulfilling his appetites and of bearing a great disaster that falls upon him, and it is in these ways that he surpasses the other. The lucky man is not so able to support disaster or appetite as is the rich man, but his luck keeps these things away from him, and he is free from deformity and disease, has no experience of evils, and has fine children and good looks. ,If besides all this he ends his life well, then he is the one whom you seek, the one worthy to be called fortunate. But refrain from calling him fortunate before he dies; call him lucky. ,It is impossible for one who is only human to obtain all these things at the same time, just as no land is self-sufficient in what it produces. Each country has one thing but lacks another; whichever has the most is the best. Just so no human being is self-sufficient; each person has one thing but lacks another. ,Whoever passes through life with the most and then dies agreeably is the one who, in my opinion, O King, deserves to bear this name. It is necessary to see how the end of every affair turns out, for the god promises fortune to many people and then utterly ruins them.” " '1.33. By saying this, Solon did not at all please Croesus, who sent him away without regard for him, but thinking him a great fool, because he ignored the present good and told him to look to the end of every affair. ' "1.34. But after Solon's departure divine retribution fell heavily on Croesus; as I guess, because he supposed himself to be blessed beyond all other men. Directly, as he slept, he had a dream, which showed him the truth of the evil things which were going to happen concerning his son. ,He had two sons, one of whom was ruined, for he was mute, but the other, whose name was Atys, was by far the best in every way of all of his peers. The dream showed this Atys to Croesus, how he would lose him struck and killed by a spear of iron. ,So Croesus, after he awoke and considered, being frightened by the dream, brought in a wife for his son, and although Atys was accustomed to command the Lydian armies, Croesus now would not send him out on any such enterprise, while he took the javelins and spears and all such things that men use for war from the men's apartments and piled them in his store room, lest one should fall on his son from where it hung. " "
1.90. When Cyrus heard this, he was exceedingly pleased, for he believed the advice good; and praising him greatly, and telling his guard to act as Croesus had advised, he said: “Croesus, now that you, a king, are determined to act and to speak with integrity, ask me directly for whatever favor you like.” ,“Master,” said Croesus, “you will most gratify me if you will let me send these chains of mine to that god of the Greeks whom I especially honored and to ask him if it is his way to deceive those who serve him well.” When Cyrus asked him what grudge against the god led him to make this request, ,Croesus repeated to him the story of all his own aspirations, and the answers of the oracles, and more particularly his offerings, and how the oracle had encouraged him to attack the Persians; and so saying he once more insistently pled that he be allowed to reproach the god for this. At this Cyrus smiled, and replied, “This I will grant you, Croesus, and whatever other favor you may ever ask me.” ,When Croesus heard this, he sent Lydians to Delphi, telling them to lay his chains on the doorstep of the temple, and to ask the god if he were not ashamed to have persuaded Croesus to attack the Persians, telling him that he would destroy Cyrus' power; of which power (they were to say, showing the chains) these were the first-fruits. They should ask this; and further, if it were the way of the Greek gods to be ungrateful. " "1.91. When the Lydians came, and spoke as they had been instructed, the priestess (it is said) made the following reply. “No one may escape his lot, not even a god. Croesus has paid for the sin of his ancestor of the fifth generation before, who was led by the guile of a woman to kill his master, though he was one of the guard of the Heraclidae, and who took to himself the royal state of that master, to which he had no right. ,And it was the wish of Loxias that the evil lot of Sardis fall in the lifetime of Croesus' sons, not in his own; but he could not deflect the Fates. ,Yet as far as they gave in, he did accomplish his wish and favor Croesus: for he delayed the taking of Sardis for three years. And let Croesus know this: that although he is now taken, it is by so many years later than the destined hour. And further, Loxias saved Croesus from burning. ,But as to the oracle that was given to him, Croesus is wrong to complain concerning it. For Loxias declared to him that if he led an army against the Persians, he would destroy a great empire. Therefore he ought, if he had wanted to plan well, to have sent and asked whether the god spoke of Croesus' or of Cyrus' empire. But he did not understood what was spoken, or make further inquiry: for which now let him blame himself. ,When he asked that last question of the oracle and Loxias gave him that answer concerning the mule, even that Croesus did not understand. For that mule was in fact Cyrus, who was the son of two parents not of the same people, of whom the mother was better and the father inferior: ,for she was a Mede and the daughter of Astyages king of the Medes; but he was a Persian and a subject of the Medes and although in all respects her inferior he married this lady of his.” This was the answer of the priestess to the Lydians. They carried it to Sardis and told Croesus, and when he heard it, he confessed that the sin was not the god's, but his. And this is the story of Croesus' rule, and of the first overthrow of Ionia . " '
2.161. Psammis reigned over Egypt for only six years; he invaded Ethiopia, and immediately thereafter died, and Apries the son of Psammis reigned in his place. ,He was more fortunate than any former king (except his great-grandfather Psammetichus) during his rule of twenty-five years, during which he sent an army against Sidon and fought at sea with the king of Tyre . ,But when it was fated that evil should overtake him, the cause of it was something that I will now deal with briefly, and at greater length in the Libyan part of this history. ,Apries sent a great force against Cyrene and suffered a great defeat. The Egyptians blamed him for this and rebelled against him; for they thought that Apries had knowingly sent his men to their doom, so that after their perishing in this way he might be the more secure in his rule over the rest of the Egyptians. Bitterly angered by this, those who returned home and the friends of the slain openly revolted. ' "
3.40. Now Amasis was somehow aware of Polycrates' great good fortune; and as this continued to increase greatly, he wrote this letter and sent it to Samos : “Amasis addresses Polycrates as follows. ,It is pleasant to learn that a friend and ally is doing well. But I do not like these great successes of yours; for I know the gods, how jealous they are, and I desire somehow that both I and those for whom I care succeed in some affairs, fail in others, and thus pass life faring differently by turns, rather than succeed at everything. ,For from all I have heard I know of no man whom continual good fortune did not bring in the end to evil, and utter destruction. Therefore if you will be ruled by me do this regarding your successes: ,consider what you hold most precious and what you will be sorriest to lose, and cast it away so that it shall never again be seen among men; then, if after this the successes that come to you are not mixed with mischances, strive to mend the matter as I have counselled you.” " "3.41. Reading this, and perceiving that Amasis' advice was good, Polycrates considered which of his treasures it would most grieve his soul to lose, and came to this conclusion: he wore a seal set in gold, an emerald, crafted by Theodorus son of Telecles of Samos ; ,being resolved to cast this away, he embarked in a fifty-oared ship with its crew, and told them to put out to sea; and when he was far from the island, he took off the seal-ring in sight of all that were on the ship and cast it into the sea. This done, he sailed back and went to his house, where he grieved for the loss. " "3.42. But on the fifth or sixth day from this it happened that a fisherman, who had taken a fine and great fish, and desired to make a gift of it to Polycrates, brought it to the door and said that he wished to see Polycrates. This being granted, he gave the fish, saying: ,“O King, when I caught this fish, I thought best not to take it to market, although I am a man who lives by his hands, but it seemed to me worthy of you and your greatness; and so I bring and offer it to you.” Polycrates was pleased with what the fisherman said; “You have done very well,” he answered, “and I give you double thanks, for your words and for the gift; and I invite you to dine with me.” ,Proud of this honor, the fisherman went home; but the servants, cutting up the fish, found in its belly Polycrates' seal-ring. ,As soon as they saw and seized it, they brought it with joy to Polycrates, and giving the ring to him told him how it had been found. Polycrates saw the hand of heaven in this matter; he wrote a letter and sent it to Egypt, telling all that he had done, and what had happened to him. " "3.43. When Amasis had read Polycrates' letter, he perceived that no man could save another from his destiny, and that Polycrates, being so continually fortunate that he even found what he cast away, must come to an evil end. ,So he sent a herald to Samos to renounce his friendship, determined that when some great and terrible mischance overtook Polycrates he himself might not have to sadden his heart for a friend. " '
3.64. The truth of the words and of a dream struck Cambyses the moment he heard the name Smerdis; for he had dreamt that a message had come to him that Smerdis sitting on the royal throne touched heaven with his head; ,and perceiving that he had killed his brother without cause, he wept bitterly for Smerdis. Having wept, and grieved by all his misfortune, he sprang upon his horse, with intent to march at once to Susa against the Magus. ,As he sprang upon his horse, the cap fell off the sheath of his sword, and the naked blade pierced his thigh, wounding him in the same place where he had once wounded the Egyptian god Apis; and believing the wound to be mortal, Cambyses asked what was the name of the town where he was. ,They told him it was Ecbatana . Now a prophecy had before this come to him from Buto, that he would end his life at Ecbatana ; Cambyses supposed this to signify that he would die in old age at the Median Ecbatana, his capital city; but as the event proved, the oracle prophesied his death at Ecbatana of Syria . ,So when he now inquired and learned the name of the town, the shock of his wound, and of the misfortune that came to him from the Magus, brought him to his senses; he understood the prophecy and said: “Here Cambyses son of Cyrus is to die.” ' "
3.120. While Cambyses was still ill, the following events occurred. The governor of Sardis appointed by Cyrus was Oroetes, a Persian. This man had an impious desire; for although he had not been injured or spoken badly of by Polycrates of Samos, and had in fact never even seen him before, he desired to seize and kill him, for the following reason, most people say. ,As Oroetes and another Persian whose name was Mitrobates, governor of the province at Dascyleium, sat at the king's doors, they fell from talking to quarreling; and as they compared their achievements Mitrobates said to Oroetes, ,“You are not to be reckoned a man; the island of Samos lies close to your province, yet you have not added it to the king's dominion—an island so easy to conquer that some native of it revolted against his rulers with fifteen hoplites, and is now lord of it.” ,Some say that Oroetes, angered by this reproach, did not so much desire to punish the source of it as to destroy Polycrates utterly, the occasion of the reproach. " "3.121. A few people, however, say that when Oroetes sent a herald to Samos with some request (it is not said what this was), the herald found Polycrates lying in the men's apartments, in the company of Anacreon of Teos ; ,and, whether on purpose to show contempt for Oroetes, or by mere chance, when Oroetes' herald entered and addressed him, Polycrates, then lying with his face to the wall, never turned or answered him. " "3.122. These are the two reasons alleged for Polycrates' death; believe whichever you like. But the consequence was that Oroetes, then at Magnesia which is above the river Maeander, sent Myrsus son of Gyges, a Lydian, with a message to Samos, having learned Polycrates' intention; ,for Polycrates was the first of the Greeks whom we know to aim at the mastery of the sea, leaving out of account Minos of Cnossus and any others who before him may have ruled the sea; of what may be called the human race Polycrates was the first, and he had great hope of ruling Ionia and the Islands. ,Learning then that he had this intention, Oroetes sent him this message: “Oroetes addresses Polycrates as follows: I find that you aim at great things, but that you have not sufficient money for your purpose. Do then as I direct, and you will succeed yourself and will save me. King Cambyses aims at my death; of this I have clear intelligence. ,Now if you will transport me and my money, you may take some yourself and let me keep the rest; thus you shall have wealth enough to rule all Hellas . If you mistrust what I tell you about the money, send someone who is most trusted by you and I will prove it to him.” " "3.123. Hearing this, Polycrates was pleased and willing; and since he had a great desire for money he first sent one of his townsmen, Maeandrius, son of Maeandrius, to have a look; this man was his scribe; it was he who not long afterwards dedicated in the Heraeum all the splendid furnishings of the men's apartment in Polycrates' house. ,When Oroetes heard that an inspection was imminent, he filled eight chests with stones, leaving only a very shallow space at the top; then he laid gold on top of the stones, locked the chests, and kept them ready. Maeandrius came and saw, and brought word back to his master. " '3.124. Polycrates then prepared to visit Oroetes, despite the strong dissuasion of his diviners and friends, and a vision seen by his daughter in a dream; she dreamt that she saw her father in the air overhead being washed by Zeus and anointed by Helios; ,after this vision she used all means to persuade him not to go on this journey to Oroetes; even as he went to his fifty-oared ship she prophesied evil for him. When Polycrates threatened her that if he came back safe, she would long remain unmarried, she answered with a prayer that his threat might be fulfilled: for she would rather, she said, long remain unmarried than lose her father. ' "3.125. But Polycrates would listen to no advice. He sailed to meet Oroetes, with a great retinue of followers, among whom was Democedes, son of Calliphon, a man of Croton and the most skillful physician of his time. ,But no sooner had Polycrates come to Magnesia than he was horribly murdered in a way unworthy of him and of his aims; for, except for the sovereigns of Syracuse, no sovereign of Greek race is fit to be compared with Polycrates for magnificence. ,Having killed him in some way not fit to be told, Oroetes then crucified him; as for those who had accompanied him, he let the Samians go, telling them to thank him that they were free; those who were not Samians, or were servants of Polycrates' followers, he kept for slaves. ,And Polycrates hanging in the air fulfilled his daughter's vision in every detail; for he was washed by Zeus when it rained, and he was anointed by Helios as he exuded sweat from his body. " '
6.75. When the Lacedaemonians learned that Cleomenes was doing this, they took fright and brought him back to Sparta to rule on the same terms as before. Cleomenes had already been not entirely in his right mind, and on his return from exile a mad sickness fell upon him: any Spartan that he happened to meet he would hit in the face with his staff. ,For doing this, and because he was out of his mind, his relatives bound him in the stocks. When he was in the stocks and saw that his guard was left alone, he demanded a dagger; the guard at first refused to give it, but Cleomenes threatened what he would do to him when he was freed, until the guard, who was a helot, was frightened by the threats and gave him the dagger. ,Cleomenes took the weapon and set about slashing himself from his shins upwards; from the shin to the thigh he cut his flesh lengthways, then from the thigh to the hip and the sides, until he reached the belly, and cut it into strips; thus he died, as most of the Greeks say, because he persuaded the Pythian priestess to tell the tale of Demaratus. The Athenians alone say it was because he invaded Eleusis and laid waste the precinct of the gods. The Argives say it was because when Argives had taken refuge after the battle in their temple of Argus he brought them out and cut them down, then paid no heed to the sacred grove and set it on fire. ' "

7.17.2. “Are you the one who dissuades Xerxes from marching against Hellas, because you care for him? Neither in the future nor now will you escape with impunity for striving to turn aside what must be. To Xerxes himself it has been declared what will befall him if he disobeys.” ' "
7.17. So spoke Artabanus and did as he was bid, hoping to prove Xerxes' words vain; he put on Xerxes' robes and sat on the king's throne. Then while he slept there came to him in his sleep the same dream that had haunted Xerxes; it stood over him and spoke thus: ,“Are you the one who dissuades Xerxes from marching against Hellas, because you care for him? Neither in the future nor now will you escape with impunity for striving to turn aside what must be. To Xerxes himself it has been declared what will befall him if he disobeys.” " '7.18. With this threat (so it seemed to Artabanus) the vision was about to burn his eyes with hot irons. He leapt up with a loud cry, then sat by Xerxes and told him the whole story of what he had seen in his dream, and next he said: ,“O King, since I have seen, as much as a man may, how the greater has often been brought low by the lesser, I forbade you to always give rein to your youthful spirit, knowing how evil a thing it is to have many desires, and remembering the end of Cyrus' expedition against the Massagetae and of Cambyses' against the Ethiopians, and I myself marched with Darius against the Scythians. ,Knowing this, I judged that you had only to remain in peace for all men to deem you fortunate. But since there is some divine motivation, and it seems that the gods mark Hellas for destruction, I myself change and correct my judgment. Now declare the gods' message to the Persians, and bid them obey your first command for all due preparation. Do this, so that nothing on your part be lacking to the fulfillment of the gods' commission.” ,After this was said, they were incited by the vision, and when daylight came Xerxes imparted all this to the Persians. Artabanus now openly encouraged that course which he alone had before openly discouraged." '
7.46. His uncle Artabanus perceived this, he who in the beginning had spoken his mind freely and advised Xerxes not to march against Hellas. Marking how Xerxes wept, he questioned him and said, “O king, what a distance there is between what you are doing now and a little while ago! After declaring yourself blessed you weep.” ,Xerxes said, “I was moved to compassion when I considered the shortness of all human life, since of all this multitude of men not one will be alive a hundred years from now.” ,Artabanus answered, “In one life we have deeper sorrows to bear than that. Short as our lives are, there is no human being either here or elsewhere so fortunate that it will not occur to him, often and not just once, to wish himself dead rather than alive. Misfortunes fall upon us and sicknesses trouble us, so that they make life, though short, seem long. ,Life is so miserable a thing that death has become the most desirable refuge for humans; the god is found to be envious in this, giving us only a taste of the sweetness of living.” ''. None
3. Thucydides, The History of The Peloponnesian War, 1.23.5-1.23.6, 4.65.4, 5.104 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Fortuna • Spartans at Athens (Speech of), on dangers of good fortune • ability to handle good fortune, • fortune, • τύχη (‘chance’, ‘fortune’), and Pylos • τύχη (‘chance’, ‘fortune’), and necessity in Thucydides • τύχη (‘chance’, ‘fortune’), in Melian Dialogue

 Found in books: Hau (2017) 201, 202; Joho (2022) 138, 171, 259, 260; Kingsley Monti and Rood (2022) 288

1.23.5. διότι δ’ ἔλυσαν, τὰς αἰτίας προύγραψα πρῶτον καὶ τὰς διαφοράς, τοῦ μή τινα ζητῆσαί ποτε ἐξ ὅτου τοσοῦτος πόλεμος τοῖς Ἕλλησι κατέστη. 1.23.6. τὴν μὲν γὰρ ἀληθεστάτην πρόφασιν, ἀφανεστάτην δὲ λόγῳ, τοὺς Ἀθηναίους ἡγοῦμαι μεγάλους γιγνομένους καὶ φόβον παρέχοντας τοῖς Λακεδαιμονίοις ἀναγκάσαι ἐς τὸ πολεμεῖν: αἱ δ’ ἐς τὸ φανερὸν λεγόμεναι αἰτίαι αἵδ’ ἦσαν ἑκατέρων, ἀφ’ ὧν λύσαντες τὰς σπονδὰς ἐς τὸν πόλεμον κατέστησαν.
4.65.4. οὕτω τῇ τε παρούσῃ εὐτυχίᾳ χρώμενοι ἠξίουν σφίσι μηδὲν ἐναντιοῦσθαι, ἀλλὰ καὶ τὰ δυνατὰ ἐν ἴσῳ καὶ τὰ ἀπορώτερα μεγάλῃ τε ὁμοίως καὶ ἐνδεεστέρᾳ παρασκευῇ κατεργάζεσθαι. αἰτία δ’ ἦν ἡ παρὰ λόγον τῶν πλεόνων εὐπραγία αὐτοῖς ὑποτιθεῖσα ἰσχὺν τῆς ἐλπίδος.' '. None
1.23.5. To the question why they broke the treaty, I answer by placing first an account of their grounds of complaint and points of difference, that no one may ever have to ask the immediate cause which plunged the Hellenes into a war of such magnitude. 1.23.6. The real cause I consider to be the one which was formally most kept out of sight. The growth of the power of Athens, and the alarm which this inspired in Lacedaemon, made war inevitable. Still it is well to give the grounds alleged by either side, which led to the dissolution of the treaty and the breaking out of the war.
4.65.4. So thoroughly had the present prosperity persuaded the citizens that nothing could withstand them, and that they could achieve what was possible and impracticable alike, with means ample or inadequate it mattered not. The secret of this was their general extraordinary success, which made them confuse their strength with their hopes. ' '. None
4. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aristotle, on good fortune • good fortune (eutuchia)

 Found in books: Sattler (2021) 206, 207, 208, 215; van der EIjk (2005) 238, 239

5. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • altars, mala fortuna • fortuna, bona • fortuna, in drama • fortuna, mala • hope, and chance/fortune

 Found in books: Clark (2007) 86, 87; Kazantzidis and Spatharas (2018) 167

6. Cicero, On Divination, 1.24, 1.34, 1.82-1.83, 2.85-2.87 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Fortuna Primigenia • Fortuna, cult of • Sejanus, fortuna and • fortuna • tychê (luck, fortune)

 Found in books: Johnston and Struck (2005) 131, 138; Santangelo (2013) 61, 63, 74, 76, 79; Shannon-Henderson (2019) 170; Struck (2016) 198

1.24. At non numquam ea, quae praedicta sunt, minus eveniunt. Quae tandem id ars non habet? earum dico artium, quae coniectura continentur et sunt opinabiles. An medicina ars non putanda est? quam tamen multa fallunt. Quid? gubernatores nonne falluntur? An Achivorum exercitus et tot navium rectores non ita profecti sunt ab Ilio, ut profectione laeti piscium lasciviam intuerentur, ut ait Pacuvius, nec tuendi satietas capere posset? Ínterea prope iam óccidente sóle inhorrescít mare, Ténebrae conduplicántur noctisque ét nimbum occaecát nigror. Num igitur tot clarissimorum ducum regumque naufragium sustulit artem guberdi? aut num imperatorum scientia nihil est, quia summus imperator nuper fugit amisso exercitu? aut num propterea nulla est rei publicae gerendae ratio atque prudentia, quia multa Cn. Pompeium, quaedam M. Catonem, non nulla etiam te ipsum fefellerunt? Similis est haruspicum responsio omnisque opinabilis divinatio; coniectura enim nititur, ultra quam progredi non potest.
1.34. Iis igitur adsentior, qui duo genera divinationum esse dixerunt, unum, quod particeps esset artis, alterum, quod arte careret. Est enim ars in iis, qui novas res coniectura persequuntur, veteres observatione didicerunt. Carent autem arte ii, qui non ratione aut coniectura observatis ac notatis signis, sed concitatione quadam animi aut soluto liberoque motu futura praesentiunt, quod et somniantibus saepe contingit et non numquam vaticitibus per furorem, ut Bacis Boeotius, ut Epimenides Cres, ut Sibylla Erythraea. Cuius generis oracla etiam habenda sunt, non ea, quae aequatis sortibus ducuntur, sed illa, quae instinctu divino adflatuque funduntur; etsi ipsa sors contemnenda non est, si et auctoritatem habet vetustatis, ut eae sunt sortes, quas e terra editas accepimus; quae tamen ductae ut in rem apte cadant, fieri credo posse divinitus. Quorum omnium interpretes, ut grammatici poe+tarum, proxime ad eorum, quos interpretantur, divinationem videntur accedere.
1.82. Quam quidem esse re vera hac Stoicorum ratione concluditur: Si sunt di neque ante declarant hominibus, quae futura sint, aut non diligunt homines aut, quid eventurum sit, ignorant aut existumant nihil interesse hominum scire, quid sit futurum, aut non censent esse suae maiestatis praesignificare hominibus, quae sunt futura, aut ea ne ipsi quidem di significare possunt; at neque non diligunt nos (sunt enim benefici generique hominum amici) neque ignorant ea, quae ab ipsis constituta et designata sunt, neque nostra nihil interest scire ea, quae eventura sunt, (erimus enim cautiores, si sciemus) neque hoc alienum ducunt maiestate sua (nihil est enim beneficentia praestantius) neque non possunt futura praenoscere; 1.83. non igitur sunt di nec significant futura; sunt autem di; significant ergo; et non, si significant, nullas vias dant nobis ad significationis scientiam (frustra enim significarent), nec, si dant vias, non est divinatio; est igitur divinatio.
2.85. Sortes restant et Chaldaei, ut ad vates veniamus et ad somnia. Dicendum igitur putas de sortibus? Quid enim sors est? Idem prope modum, quod micare, quod talos iacere, quod tesseras, quibus in rebus temeritas et casus, non ratio nec consilium valet. Tota res est inventa fallaciis aut ad quaestum aut ad superstitionem aut ad errorem. Atque ut in haruspicina fecimus, sic videamus, clarissumarum sortium quae tradatur inventio. Numerium Suffustium Praenestinorum monumenta declarant, honestum hominem et nobilem, somniis crebris, ad extremum etiam minacibus cum iuberetur certo in loco silicem caedere, perterritum visis irridentibus suis civibus id agere coepisse; itaque perfracto saxo sortis erupisse in robore insculptas priscarum litterarum notis. Is est hodie locus saeptus religiose propter Iovis pueri, qui lactens cum Iunone Fortunae in gremio sedens mammam adpetens castissime colitur a matribus. 2.86. Eodemque tempore in eo loco, ubi Fortunae nunc est aedes, mel ex olea fluxisse dicunt, haruspicesque dixisse summa nobilitate illas sortis futuras, eorumque iussu ex illa olea arcam esse factam, eoque conditas sortis, quae hodie Fortunae monitu tolluntur. Quid igitur in his potest esse certi, quae Fortunae monitu pueri manu miscentur atque ducuntur? quo modo autem istae positae in illo loco? quis robur illud cecidit, dolavit, inscripsit? Nihil est, inquiunt, quod deus efficere non possit. Utinam sapientis Stoicos effecisset, ne omnia cum superstitiosa sollicitudine et miseria crederent! Sed hoc quidem genus divinationis vita iam communis explosit; fani pulchritudo et vetustas Praenestinarum etiam nunc retinet sortium nomen, atque id in volgus. 2.87. Quis enim magistratus aut quis vir inlustrior utitur sortibus? ceteris vero in locis sortes plane refrixerunt. Quod Carneadem Clitomachus scribit dicere solitum, nusquam se fortunatiorem quam Praeneste vidisse Fortunam. Ergo hoc divinationis genus omittamus. Ad Chaldaeorum monstra veniamus; de quibus Eudoxus, Platonis auditor, in astrologia iudicio doctissimorum hominum facile princeps, sic opinatur, id quod scriptum reliquit, Chaldaeis in praedictione et in notatione cuiusque vitae ex natali die minime esse credendum.''. None
1.24. But, it is objected, sometimes predictions are made which do not come true. And pray what art — and by art I mean the kind that is dependent on conjecture and deduction — what art, I say, does not have the same fault? Surely the practice of medicine is an art, yet how many mistakes it makes! And pilots — do they not make mistakes at times? For example, when the armies of the Greeks and the captains of their mighty fleet set sail from Troy, they, as Pacuvius says,Glad at leaving Troy behind them, gazed upon the fish at play,Nor could get their fill of gazing — thus they whiled the time away.Meantime, as the sun was setting, high uprose the angry main:Thick and thicker fell the shadows; night grew black with blinding rain.Then, did the fact that so many illustrious captains and kings suffered shipwreck deprive navigation of its right to be called an art? And is military science of no effect because a general of the highest renown recently lost his army and took to flight? Again, is statecraft devoid of method or skill because political mistakes were made many times by Gnaeus Pompey, occasionally by Marcus Cato, and once or twice even by yourself? So it is with the responses of soothsayers, and, indeed, with every sort of divination whose deductions are merely probable; for divination of that kind depends on inference and beyond inference it cannot go.
1.34. I agree, therefore, with those who have said that there are two kinds of divination: one, which is allied with art; the other, which is devoid of art. Those diviners employ art, who, having learned the known by observation, seek the unknown by deduction. On the other hand those do without art who, unaided by reason or deduction or by signs which have been observed and recorded, forecast the future while under the influence of mental excitement, or of some free and unrestrained emotion. This condition often occurs to men while dreaming and sometimes to persons who prophesy while in a frenzy — like Bacis of Boeotia, Epimenides of Crete and the Sibyl of Erythraea. In this latter class must be placed oracles — not oracles given by means of equalized lots — but those uttered under the impulse of divine inspiration; although divination by lot is not in itself to be despised, if it has the sanction of antiquity, as in the case of those lots which, according to tradition, sprang out of the earth; for in spite of everything, I am inclined to think that they may, under the power of God, be so drawn as to give an appropriate response. Men capable of correctly interpreting all these signs of the future seem to approach very near to the divine spirit of the gods whose wills they interpret, just as scholars do when they interpret the poets.
1.82. The Stoics, for example, establish the existence of divination by the following process of reasoning:If there are gods and they do not make clear to man in advance what the future will be, then they do not love man; or, they themselves do not know what the future will be; or, they think that it is of no advantage to man to know what it will be; or, they think it inconsistent with their dignity to give man forewarnings of the future; or, finally, they, though gods, cannot give intelligible signs of coming events. But it is not true that the gods do not love us, for they are the friends and benefactors of the human race; nor is it true that they do not know their own decrees and their own plans; nor is it true that it is of no advantage to us to know what is going to happen, since we should be more prudent if we knew; nor is it true that the gods think it inconsistent with their dignity to give forecasts, since there is no more excellent quality than kindness; nor is it true that they have not the power to know the future; 1.83. therefore it is not true that there are gods and yet that they do not give us signs of the future; but there are gods, therefore they give us such signs; and if they give us such signs, it is not true that they give us no means to understand those signs — otherwise their signs would be useless; and if they give us the means, it is not true that there is no divination; therefore there is divination. 39
2.85. And pray what is the need, do you think, to talk about the casting of lots? It is much like playing at morra, dice, or knuckle-bones, in which recklessness and luck prevail rather than reflection and judgement. The whole scheme of divination by lots was fraudulently contrived from mercenary motives, or as a means of encouraging superstition and error. But let us follow the method used in the discussion of soothsaying and consider the traditional origin of the most famous lots. According to the annals of Praeneste Numerius Suffustius, who was a distinguished man of noble birth, was admonished by dreams, often repeated, and finally even by threats, to split open a flint rock which was lying in a designated place. Frightened by the visions and disregarding the jeers of his fellow-townsmen he set about doing as he had been directed. And so when he had broken open the stone, the lots sprang forth carved on oak, in ancient characters. The site where the stone was found is religiously guarded to this day. It is hard by the statue of the infant Jupiter, who is represented as sitting with Juno in the lap of Fortune and reaching for her breast, and it is held in the highest reverence by mothers. 2.86. There is a tradition that, concurrently with the finding of the lots and in the spot where the temple of Fortune now stands, honey flowed from an olive-tree. Now the soothsayers, who had declared that those lots would enjoy an unrivalled reputation, gave orders that a chest should be made from the tree and lots placed in the chest. At the present time the lots are taken from their receptacle if Fortune directs. What reliance, pray, can you put in these lots, which at Fortunes nod are shuffled and drawn by the hand of a child? And how did they ever get in that rock? Who cut down the oak-tree? and who fashioned and carved the lots? Oh! but somebody says, God can bring anything to pass. If so, then I wish he had made the Stoics wise, so that they would not be so pitiably and distressingly superstitious and so prone to believe everything they hear! This sort of divining, however, has now been discarded by general usage. The beauty and age of the temple still preserve the name of the lots of Praeneste — that is, among the common people, 2.87. for no magistrate and no man of any reputation ever consults them; but in all other places lots have gone entirely out of use. And this explains the remark which, according to Clitomachus, Carneades used to make that he had at no other place seen Fortune more fortunate than at Praeneste. Then let us dismiss this branch of divination.42 Let us come to Chaldean manifestations. In discussing them Platos pupil, Eudoxus, whom the best scholars consider easily the first in astronomy, has left the following opinion in writing: No reliance whatever is to be placed in Chaldean astrologers when they profess to forecast a mans future from the position of the stars on the day of his birth.''. None
7. Polybius, Histories, 9.9.9-9.9.10, 9.12.1, 16.28.2, 16.32, 36.17.2-36.17.3, 38.21.3 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • ability to handle good fortune, • fortune • fortune, • fortune, τύχη/fortuna

 Found in books: Crabb (2020) 140, 151, 273; Hau (2017) 40, 53, 156; Konig and Wiater (2022) 269, 270; König and Wiater (2022) 269, 270

9.9.9. ταῦτα μὲν οὖν οὐχ οὕτως τοῦ Ῥωμαίων ἢ Καρχηδονίων ἐγκωμίου χάριν εἴρηταί μοι — τούτους μὲν γὰρ ἤδη πολλάκις ἐπεσημηνάμην — τὸ δὲ πλεῖον τῶν ἡγουμένων παρʼ ἀμφοτέροις καὶ τῶν μετὰ ταῦτα μελλόντων χειρίζειν παρʼ ἑκάστοις τὰς κοινὰς πράξεις, 9.9.10. ἵνα τῶν μὲν ἀναμιμνησκόμενοι, τὰ δʼ ὑπὸ τὴν ὄψιν λαμβάνοντες ζηλωταὶ γίνωνται παράβολον ἔχειν τι καὶ κινδυνῶδες, τοὐναντίον ἀσφαλῆ μὲν τὴν τόλμαν, θαυμασίαν δὲ τὴν ἐπίνοιαν, ἀείμνηστον δὲ καὶ καλὴν ἔχει τὴν προαίρεσιν καὶ κατορθωθέντα καὶ διαψευσθέντα παραπλησίως, ἐὰν μόνον σὺν νῷ γένηται τὰ πραττόμενα. Ἄτελλα,
9.12.1. πολλὴν μὲν ἐπισκέψεως χρείαν ἔχει τὰ συμβαίνοντα περὶ τὰς πολεμικὰς ἐπιβολάς· ἔστι δὲ δυνατὸν ἐν ἑκάστοις αὐτῶν εὐστοχεῖν, ἐὰν σὺν νῷ τις πράττῃ τὸ προτεθέν.
16.28.2. τὸ δʼ ἐπὶ τέλος ἀγαγεῖν τὸ προτεθὲν καί που καὶ τῆς τύχης ἀντιπιπτούσης συνεκπληρῶσαι τῷ λογισμῷ τὸ τῆς προθυμίας ἐλλιπὲς ἐπʼ ὀλίγων γίνεσθαι.' '
36.17.2. ὧν μὲν νὴ Δίʼ ἀδύνατον ἢ δυσχερὲς τὰς αἰτίας καταλαβεῖν ἄνθρωπον ὄντα, περὶ τούτων ἴσως ἄν τις ἀπορῶν ἐπὶ τὸν θεὸν τὴν ἀναφορὰν ποιοῖτο καὶ τὴν τύχην, οἶον ὄμβρων καὶ νιφετῶν ἐξαισίων ἐπιφορὰ συνεχής, ἢ τἀναντία πάλιν αὐχμῶν καὶ πάγων καὶ διὰ ταῦτα φθορὰ καρπῶν, ὁμοίως λοιμικαὶ διαθέσεις συνεχεῖς, ἄλλα παραπλήσια τούτοις, ὧν οὐκ εὐμαρὲς τὴν αἰτίαν εὑρεῖν. 36.17.3. διόπερ εἰκότως περὶ τῶν τοιούτων ἀκολουθοῦντες ταῖς τῶν πολλῶν δόξαις διὰ τὴν ἀπορίαν, ἱκετεύοντες καὶ θύοντες ἐξιλασκόμενοι τὸ θεῖον, πέμπομεν ἐρησόμενοι τοὺς θεοὺς τί ποτʼ ἂν ἢ λέγουσιν ἢ πράττουσιν ἡμῖν ἄμεινον εἴη καὶ γένοιτο παῦλα τῶν ἐνεστώτων κακῶν.''. None
9.9.9. \xa0It is not for the purpose of extolling the Romans or the Carthaginians that I\xa0have offered these remarks â\x80\x94 I\xa0have often had occasion to bestow praise on both peoples â\x80\x94 but rather for the sake of the leaders of both these states, and of all, no matter where, who shall be charged with the conduct of public affairs, <' "9.9.10. \xa0so that by memory or actual sight of such actions as these, they be moved to emulation, and not shrink from undertaking designs, which may seem indeed to be fraught with risk and peril, but on the contrary are courageous without being hazardous, are admirable in their conception, and their excellence, whether the result be success or failure alike, will deserve to live in men's memories for ever, always provided that all that is done is the result of sound reasoning.\xa0.\xa0.\xa0. Tarentum <" '
9.12.1. \xa0The accidents attendant on military projects require much circumspection, but success is in every case possible if the steps we take to carry out our plan are soundly reasoned out. <
16.28.2. \xa0those who have succeeded in bringing their designs to a conclusion, and even when fortune has been adverse to them, have compensated for deficiency in ardour by the exercise of reason, are few. <
16.32. 1. \xa0All this would induce one to say that the daring courage of the Abydenes surpassed even the famous desperation of the Phocians and the courageous resolve of the Acarians.,2. \xa0For the Phocians are said to have decided on the same course regarding their families at a time when they had by no means entirely given up the hope of victory, as they were about to engage the Thessalians in a set battle in the open,,3. \xa0and very similar measures were resolved on by the Acarian nation when they foresaw that they were to be attacked by the Aetolians. I\xa0have told both the stories in a previous part of this work.,4. \xa0But the people of Abydus, when thus completely surrounded and with no hope of safety left, resolved to meet their fate and perish to a man together with their wives and children rather than to live under the apprehension that their families would fall into the power of their enemies.,5. \xa0Therefore one feels strongly inclined in the case of the Abydenes to find fault with Fortune for having, as if in pity, set right at once the misfortunes of those other peoples by granting them the victory and safety they despaired of, but for choosing to do the opposite to the Abydenes.,6. \xa0For the men perished, the city was taken and the children and their mothers fell into the hands of the enemy.
36.17.2. \xa0Now indeed as regards things the causes of which it is impossible or difficult for a mere man to understand, we may perhaps be justified in getting out of the difficulty by setting them down to the action of a god or of chance, I\xa0mean such things as exceptionally heavy and continuous rain or snow, or on the other hand the destruction of crops by severe drought or frost, or a persistent outbreak of plague or other similar things of which it is not easy to detect the cause. < 36.17.3. \xa0So in regard to such matters we naturally bow to public opinion, as we cannot make out why they happen, and attempting by prayer and sacrifice to appease the heavenly powers, we send to ask the gods what we must do and say, to set things right and cause the evil that afflicts us to cease. <
38.21.3. 1. \xa0Turning round to me at once and grasping my hand Scipio said, "A\xa0glorious moment, Polybius; but I\xa0have a dread foreboding that some day the same doom will be pronounced on my own country." It would be difficult to mention an utterance more statesmanlike and more profound.,2. \xa0For at the moment of our greatest triumph and of disaster to our enemies to reflect on our own situation and on the possible reversal of circumstances, and generally to bear in mind at the season of success the mutability of Fortune, is like a great and perfect man, a man in short worthy to be remembered. (From Appian, Punica, 132) ''. None
8. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • fortune

 Found in books: Konig and Wiater (2022) 110; König and Wiater (2022) 110

9. Diodorus Siculus, Historical Library, 1.73, 18.59.4-18.59.6 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Fortuna/Fortune (Hecataeus • ability to handle good fortune, • fortune, τύχη/fortuna

 Found in books: Beneker et al. (2022) 266; Crabb (2020) 70, 141, 148; Hau (2017) 93

1.73. 1. \xa0And since Egypt as a whole is divided into several parts which in Greek are called nomes, over each of these a nomarch is appointed who is charged with both the oversight and care of all its affairs.,2. \xa0Furthermore, the entire country is divided into three parts, the first of which is held by the order of the priests, which is accorded the greatest veneration by the inhabitants both because these men have charge of the worship of the gods and because by virtue of their education they bring to bear a higher intelligence than others.,3. \xa0With the income from these holdings of land they perform all the sacrifices throughout Egypt, maintain their assistants, and minister to their own needs; for it has always been held that the honours paid to the gods should never be changed, but should ever be performed by the same men and in the same manner, and that those who deliberate on behalf of all should not lack the necessities of life.,4. \xa0For, speaking generally, the priests are the first to deliberate upon the most important matters and are always at the king's side, sometimes as his assistants, sometimes to propose measures and give instructions, and they also, by their knowledge of astrology and of divination, forecast future events, and read to the king, out of the record of acts preserved in their sacred books, those which can be of assistance.,5. \xa0For it is not the case with the Egyptians as it is with the Greeks, that a single man or a single woman takes over the priesthood, but many are engaged in the sacrifices and honours paid the gods and pass on to their descendants the same rule of life. They also pay no taxes of any kind, and in repute and in power are second after the king.,6. \xa0The second part of the country has been taken over by the kings for their revenues, out of which they pay the cost of their wars, support the splendour of their court, and reward with fitting gifts any who have distinguished themselves; and they do not swamp the private citizens by taxation, since their income from these revenues gives them a great plenty.,7. \xa0The last part is held by the warriors, as they are called, who are subject to call for all military duties, the purpose being that those who hazard their lives may be most loyal to the country because of such allotment of land and thus may eagerly face the perils of war.,8. \xa0For it would be absurd to entrust the safety of the entire nation to these men and yet have them possess in the country no property to fight for valuable enough to arouse their ardour. But the most important consideration is the fact that, if they are well-toâ\x80\x91do, they will readily beget children and thus so increase the population that the country will not need to call in any mercenary troops.,9. \xa0And since their calling, like that of the priests, is hereditary, the warriors are incited to bravery by the distinguished records of their fathers and, inasmuch as they become zealous students of warfare from their boyhood up, they turn out to be invincible by reason of their daring and skill." '
18.59.4. \xa0All wondered at the incredible fickleness of Fortune, when they considered that a little while before the kings and the Macedonians had condemned Eumenes and his friends to death, but now, forgetting their own decision, they not only had let him off scot-free of punishment, but also had entrusted to him the supreme command over the entire kingdom.' "18.59.5. \xa0And it was with good reason that these emotions were shared by all who then beheld the reversals in Eumenes' fortunes; for who, taking thought of the inconstancies of human life, would not be astonished at the alternating ebb and flow of fortune? Or who, putting his trust in the predomice he enjoys when Fortune favours him, would adopt a bearing too high for mortal weakness?" '18.59.6. \xa0For human life, as if some god were at the helm, moves in a cycle through good and evil alternately for all time. It is not strange, then, that some one unforeseen event has taken place, but rather that all that happens is not unexpected. This is also a good reason for admitting the claim of history, for in the inconstancy and irregularity of events history furnishes a corrective for both the arrogance of the fortunate and the despair of the destitute.'". None
10. Ovid, Fasti, 6.473-6.636 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Fortuna • Fortuna Muliebris • Rome, Temple of Fortuna • Rome, Temple of Fortuna Huiusce Diei • Servius Tullius, and Fortuna • fors fortuna • fortuna, publica • fortuna, temples • fortuna, virilis • non-elites, in fors fortuna festival

 Found in books: Clark (2007) 163; Gorain (2019) 89; Panoussi(2019) 189, 197, 259; Rutledge (2012) 23, 171

6.473. Iam, Phryx, a nupta quereris, Tithone, relinqui, 6.474. et vigil Eois Lucifer exit aquis: 6.475. ite, bonae matres (vestrum Matralia festum) 6.476. flavaque Thebanae reddite liba deae. 6.477. pontibus et magno iuncta est celeberrima Circo 6.478. area, quae posito de bove nomen habet: 6.479. hac ibi luce ferunt Matutae sacra parenti 6.480. sceptriferas Servi templa dedisse manus, 6.481. quae dea sit, quare famulas a limine templi 6.482. arceat (arcet enim) libaque tosta petat, 6.483. Bacche, racemiferos hedera redimite capillos, 6.484. si domus illa tua est, dirige vatis opus. 6.485. arserat obsequio Semele Iovis: accipit Ino 6.486. te, puer, et summa sedula nutrit ope. 6.487. intumuit Iuno, raptum quod paelice natum 6.488. educet: at sanguis ille sororis erat. 6.489. hinc agitur furiis Athamas et imagine falsa, 6.490. tuque cadis patria, parve Learche, manu. 6.491. maesta Learcheas mater tumulaverat umbras 6.492. et dederat miseris omnia iusta rogis. 6.493. haec quoque, funestos ut erat laniata capillos, 6.494. prosilit et cunis te, Melicerta, rapit. 6.495. est spatio contracta brevi, freta bina repellit 6.496. unaque pulsatur terra duabus aquis: 6.497. huc venit insanis natum complexa lacertis 6.498. et secum e celso mittit in alta iugo. 6.499. excipit illaesos Panope centumque sorores, 6.500. et placido lapsu per sua regna ferunt. 6.501. nondum Leucothea, nondum puer ille Palaemon 6.502. verticibus densi Thybridis ora tenent, 6.503. lucus erat; dubium Semelae Stimulaene vocetur: 6.504. Maenadas Ausonias incoluisse ferunt. 6.505. quaerit ab his Ino, quae gens foret: Arcadas esse 6.506. audit et Evandrum sceptra tenere loci. 6.507. dissimulata deam Latias Saturnia Bacchas 6.508. instimulat fictis insidiosa sonis: 6.509. ‘o nimium faciles, o toto pectore captae! 6.510. non venit haec nostris hospes amica choris, 6.511. fraude petit sacrique parat cognoscere ritum; 6.512. quo possit poenas pendere, pignus habet.’ 6.513. vix bene desierat, complent ululatibus auras 6.514. Thyades effusis per sua colla comis, 6.515. iniciuntque manus puerumque revellere pugt, 6.516. quos ignorat adhuc, invocat illa deos: 6.517. dique virique loci, miserae succurrite matri! 6.518. clamor Aventini saxa propinqua ferit, 6.519. appulerat ripae vaccas Oetaeus Hiberas: 6.520. audit et ad vocem concitus urget iter. 6.521. Herculis adventu, quae vim modo ferre parabant, 6.522. turpia femineae terga dedere fugae. 6.523. quid petis hinc (cognorat enim) ‘matertera Bacchi? 6.524. an numen, quod me, te quoque vexat?’ ait. 6.525. illa docet partim, partim praesentia nati 6.526. continet, et furiis in scelus isse pudet, 6.527. rumor, ut est velox, agitatis pervolat alis, 6.528. estque frequens, Ino, nomen in ore tuum. 6.529. hospita Carmentis fidos intrasse penates 6.530. diceris et longam deposuisse famem; 6.531. liba sua properata manu Tegeaca sacerdos 6.532. traditur in subito cocta dedisse foco. 6.533. nunc quoque liba iuvant festis Matralibus illam: 6.534. rustica sedulitas gratior arte fuit. 6.535. nunc, ait ‘o vates, venientia fata resigna, 6.536. qua licet, hospitiis hoc, precor, adde meis.’ 6.537. parva mora est, caelum vates ac numina sumit 6.538. fitque sui toto pectore plena dei; 6.539. vix illam subito posses cognoscere, tanto 6.540. sanctior et tanto, quam modo, maior erat. 6.541. laeta canam, gaude, defuncta laboribus Ino, 6.542. dixit ‘et huic populo prospera semper ades. 6.543. numen eris pelagi, natum quoque pontus habebit. 6.544. in vestris aliud sumite nomen aquis: 6.545. Leucothea Grais, Matuta vocabere nostris; 6.546. in portus nato ius erit omne tuo, 6.547. quem nos Portunum, sua lingua Palaemona dicet. 6.548. ite, precor, nostris aequus uterque locis!’ 6.549. annuerat, promissa fides, posuere labores, 6.550. nomina mutarunt: hic deus, illa dea est. 6.551. cur vetet ancillas accedere, quaeritis? odit, 6.552. principiumque odii, si sinat illa, canam, 6.553. una ministrarum solita est, Cadmei, tuarum 6.554. saepe sub amplexus coniugis ire tui. 6.555. improbus hanc Athamas furtim dilexit; ab illa 6.556. comperit agricolis semina tosta dari. 6.557. ipsa quidem fecisse negat, sed fama recepit. 6.558. hoc est, cur odio sit sibi serva manus, 6.559. non tamen hanc pro stirpe sua pia mater adoret: 6.560. ipsa parum felix visa fuisse parens, 6.561. alterius prolem melius mandabitis illi: 6.562. utilior Baccho quam fuit ipsa suis. 6.563. hanc tibi, quo properas? memorant dixisse, Rutili, 6.564. luce mea Marso consul ab hoste cades. 6.565. exitus accessit verbis, numenque Toleni 6.566. purpureum mixtis sanguine fluxit aquis, 6.567. proximus annus erat: Pallantide caesus eadem 6.568. Didius hostiles ingeminavit opes. 6.569. Lux eadem, Fortuna, tua est auctorque locusque; 6.570. sed superiniectis quis latet iste togis? 6.571. Servius est, hoc constat enim, sed causa latendi 6.572. discrepat et dubium me quoque mentis habet, 6.573. dum dea furtivos timide profitetur amores, 6.574. caelestemque homini concubuisse pudet 6.575. (arsit enim magno correpta cupidine regis 6.576. caecaque in hoc uno non fuit illa viro), 6.577. nocte domum parva solita est intrare fenestra; 6.578. unde Fenestellae nomina porta tenet, 6.579. nunc pudet, et voltus velamine celat amatos, 6.580. oraque sunt multa regia tecta toga. 6.581. an magis est verum post Tulli funera plebem 6.582. confusam placidi morte fuisse ducis, 6.583. nec modus ullus erat, crescebat imagine luctus, 6.584. donec eum positis occuluere togis? 6.585. tertia causa mihi spatio maiore canenda est, 6.586. nos tamen adductos intus agemus equos. 6.587. Tullia coniugio sceleris mercede parato 6.588. his solita est dictis extimulare virum: 6.589. ‘quid iuvat esse pares, te nostrae caede sororis 6.590. meque tui fratris, si pia vita placet? 6.591. vivere debuerant et vir meus et tua coniunx, 6.592. si nullum ausuri maius eramus opus. 6.593. et caput et regnum facio dictale parentis: 6.594. si vir es, i, dictas exige dotis opes. 6.595. regia res scelus est. socero cape regna necato, 6.596. et nostras patrio sanguine tingue manus.’ 6.597. talibus instinctus solio privatus in alto 6.598. sederat: attonitum volgus ad arma ruit. 6.599. hinc cruor et caedes, infirmaque vincitur aetas: 6.600. sceptra gener socero rapta Superbus habet. 6.601. ipse sub Esquiliis, ubi erat sua regia, caesus 6.602. concidit in dura sanguinulentus humo, 6.603. filia carpento patrios initura penates 6.604. ibat per medias alta feroxque vias. 6.605. corpus ut aspexit, lacrimis auriga profusis 6.606. restitit, hunc tali corripit illa sono: 6.607. ‘vadis, an expectas pretium pietatis amarum? 6.608. duc, inquam, invitas ipsa per ora rotas.’ 6.609. certa fides facti: dictus Sceleratus ab illa 6.610. vicus, et aeterna res ea pressa nota. 6.611. post tamen hoc ausa est templum, monumenta parentis, 6.612. tangere: mira quidem, sed tamen acta loquar, 6.613. signum erat in solio residens sub imagine Tulli; 6.614. dicitur hoc oculis opposuisse manum, 6.615. et vox audita est ‘voltus abscondite nostros, 6.616. ne natae videant ora nefanda meae.’ 6.617. veste data tegitur, vetat hanc Fortuna moveri 6.618. et sic e templo est ipsa locuta suo: 6.619. ‘ore revelato qua primum luce patebit 6.620. Servius, haec positi prima pudoris erit.’ 6.621. parcite, matronae, vetitas attingere vestes: 6.622. sollemni satis est voce movere preces, 6.623. sitque caput semper Romano tectus amictu, 6.624. qui rex in nostra septimus urbe fuit. 6.625. arserat hoc templum, signo tamen ille pepercit 6.626. ignis: opem nato Mulciber ipse tulit, 6.627. namque pater Tulli Volcanus, Ocresia mater 6.628. praesignis facie Corniculana fuit. 6.629. hanc secum Tanaquil sacris de more peractis 6.630. iussit in ornatum fundere vina focum: 6.631. hic inter cineres obsceni forma virilis 6.632. aut fuit aut visa est, sed fuit illa magis, 6.633. iussa foco captiva sedet: conceptus ab illa 6.634. Servius a caelo semina gentis habet. 6.635. signa dedit genitor tunc cum caput igne corusco 6.636. contigit, inque comis flammeus arsit apex.''. None
6.473. Now you complain, Phrygian Tithonus, abandoned by your bride, 6.474. And the vigilant Morning Star leaves the Eastern waters. 6.475. Good mothers (since the Matralia is your festival), 6.476. Go, offer the Theban goddess the golden cakes she’s owed. 6.477. Near the bridges and mighty Circus is a famous square, 6.478. One that takes its name from the statue of an ox: 6.479. There, on this day, they say, Servius with his own 6.480. Royal hands, consecrated a temple to Mother Matruta. 6.481. Bacchus, whose hair is twined with clustered grapes, 6.482. If the goddess’ house is also yours, guide the poet’s work, 6.483. Regarding who the goddess is, and why she exclude 6.484. (Since she does) female servants from the threshold 6.485. of her temple, and why she calls for toasted cakes. 6.486. Semele was burnt by Jove’s compliance: Ino 6.487. Received you as a baby, and nursed you with utmost care. 6.488. Juno swelled with rage, that Ino should raise a child 6.489. Snatched from Jove’s lover: but it was her sister’s son. 6.490. So Athamas was haunted by the Furies, and false visions, 6.491. And little Learchus died by his father’s hand. 6.492. His grieving mother committed his shade to the tomb. 6.493. And paid the honours due to the sad pyre. 6.494. Then tearing her hair in sorrow, she leapt up 6.495. And snatched you from your cradle, Melicertes. 6.496. There’s a narrow headland between two seas, 6.497. A single space attacked by twofold waves: 6.498. There Ino came, clutching her son in her frenzied grasp, 6.499. And threw herself, with him, from a high cliff into the sea. 6.500. Panope and her hundred sisters received them unharmed, 6.501. And gliding smoothly carried them through their realm. 6.502. They reached the mouth of densely eddying Tiber, 6.503. Before they became Leucothea and Palaemon. 6.504. There was a grove: known either as Semele’s or Stimula’s: 6.505. Inhabited, they say, by Italian Maenads. 6.506. Ino, asking them their nation, learned they were Arcadians, 6.507. And that Evander was the king of the place. 6.508. Hiding her divinity, Saturn’s daughter cleverly 6.509. Incited the Latian Bacchae with deceiving words: 6.510. ‘O too-easy-natured ones, caught by every feeling! 6.511. This stranger comes, but not as a friend, to our gathering. 6.512. She’s treacherous, and would learn our sacred rites: 6.513. But she has a child on whom we can wreak punishment.’ 6.514. She’d scarcely ended when the Thyiads, hair streaming 6.515. Over their necks, filled the air with their howling, 6.516. Laid hands on Ino, and tried to snatch the boy. 6.517. She invoked gods with names as yet unknown to her: 6.518. ‘Gods, and men, of this land, help a wretched mother!’ 6.519. Her cry carried to the neighbouring Aventine. 6.520. Oetaean Hercules having driven the Iberian cattle 6.521. To the riverbank, heard and hurried towards the voice. 6.522. As he arrived, the women who’d been ready for violence, 6.523. Shamefully turned their backs in cowardly flight. 6.524. ‘What are you doing here,’ said Hercules (recognising her), 6.525. ‘Sister of Bacchus’ mother? Does Juno persecute you too?’ 6.526. She told him part of her tale, suppressing the rest because of her son: 6.527. Ashamed to have been goaded to crime by the Furies. 6.528. Rumour, so swift, flew on beating wings, 6.529. And your name was on many a lip, Ino. 6.530. It’s said you entered loyal Carmentis’ home 6.531. As a guest, and assuaged your great hunger: 6.532. They say the Tegean priestess quickly made cake 6.533. With her own hands, and baked them on the hearth. 6.534. Now cakes delight the goddess at the Matralia: 6.535. Country ways pleased her more than art’s attentions. 6.536. ‘Now, O prophetess,’ she said, ‘reveal my future fate, 6.537. As far as is right. Add this, I beg, to your hospitality.’ 6.538. A pause ensued. Then the prophetess assumed divine powers, 6.539. And her whole breast filled with the presence of the god: 6.540. You’d hardly have known her then, so much taller 6.541. And holier she’d become than a moment before. 6.542. ‘I sing good news, Ino,’ she said, ‘your trials are over, 6.543. Be a blessing to your people for evermore. 6.544. You’ll be a sea goddess, and your son will inhabit ocean. 6.545. Take different names now, among your own waves: 6.546. Greeks will call you Leucothea, our people Matuta: 6.547. Your son will have complete command of harbours, 6.548. We’ll call him Portunus, Palaemon in his own tongue. 6.549. Go, and both be friends, I beg you, of our country!’ 6.550. Ino nodded, and gave her promise. Their trials were over, 6.551. They changed their names: he’s a god and she’s a goddess. 6.552. You ask why she forbids the approach of female servants? 6.553. She hates them: by her leave I’ll sing the reason for her hate. 6.554. Daughter of Cadmus, one of your maid 6.555. Was often embraced by your husband. 6.556. Faithless Athamas secretly enjoyed her: he learned 6.557. From her that you gave the farmers parched seed. 6.558. You yourself denied it, but rumour confirmed it. 6.559. That’s why you hate the service of a maid. 6.560. But let no loving mother pray to her, for her child: 6.561. She herself proved an unfortunate parent. 6.562. Better command her to help another’s child: 6.563. She was more use to Bacchus than her own. 6.564. They say she asked you, Rutilius, ‘Where are you rushing? 6.565. As consul you’ll fall to the Marsian enemy on my day.’ 6.566. Her words were fulfilled, the Tolenu 6.567. Flowed purple, its waters mixed with blood. 6.568. The following year, Didius, killed on the same 6.569. Day, doubled the enemy’s strength. 6.570. Fortuna, the same day is yours, your temple 6.571. Founded by the same king, in the same place. 6.572. And whose is that statue hidden under draped robes? 6.573. It’s Servius, that’s for sure, but different reason 6.574. Are given for the drapes, and I’m in doubt. 6.575. When the goddess fearfully confessed to a secret love, 6.576. Ashamed, since she’s immortal, to mate with a man 6.577. (For she burned, seized with intense passion for the king, 6.578. And he was the only man she wasn’t blind to), 6.579. She used to enter his palace at night by a little window: 6.580. So that the gate bears the name Fenestella. 6.581. She’s still ashamed, and hides the beloved feature 6.582. Under cloth: the king’s face being covered by a robe. 6.583. Or is it rather that, after his murder, the people 6.584. Were bewildered by their gentle leader’s death, 6.585. Their grief swelling, endlessly, at the sight 6.586. of the statue, until they hid him under robes? 6.587. I must sing at greater length of a third reason, 6.588. Though I’ll still keep my team on a tight rein. 6.589. Having secured her marriage by crime, Tullia 6.590. Used to incite her husband with words like these: 6.591. ‘What use if we’re equally matched, you by my sister’ 6.592. Murder, I by your brother’s, in leading a virtuous life? 6.593. Better that my husband and your wife had lived, 6.594. Than that we shrink from greater achievement. 6.595. I offer my father’s life and realm as my dower: 6.596. If you’re a man, go take the dower I speak of. 6.597. Crime is the mark of kingship. Kill your wife’s father, 6.598. Seize the kingdom, dip our hands in my father’s blood.’ 6.599. Urged on be such words, though a private citizen 6.600. He usurped the high throne: the people, stunned, took up arms. 6.601. With blood and slaughter the weak old man was defeated: 6.602. Tarquin the Proud snatched his father-in-law’s sceptre. 6.603. Servius himself fell bleeding to the hard earth, 6.604. At the foot of the Esquiline, site of his palace. 6.605. His daughter, driving to her father’s home, 6.606. Rode through the streets, erect and haughty. 6.607. When her driver saw the king’s body, he halted 6.608. In tears. She reproved him in these terms: 6.609. ‘Go on, or do you seek the bitter fruits of virtue? 6.610. Drive the unwilling wheels, I say, over his face.’ 6.611. A certain proof of this is Evil Street, named 6.612. After her, while eternal infamy marks the deed. 6.613. Yet she still dared to visit her father’s temple, 6.614. His monument: what I tell is strange but true. 6.615. There was a statue enthroned, an image of Servius: 6.616. They say it put a hand to its eyes, 6.617. And a voice was heard: ‘Hide my face, 6.618. Lest it view my own wicked daughter.’ 6.619. It was veiled by cloth, Fortune refused to let the robe 6.620. Be removed, and she herself spoke from her temple: 6.621. ‘The day when Servius’ face is next revealed, 6.622. Will be a day when shame is cast aside.’ 6.623. Women, beware of touching the forbidden cloth, 6.624. (It’s sufficient to utter prayers in solemn tones) 6.625. And let him who was the City’s seventh king 6.626. Keep his head covered, forever, by this veil. 6.627. The temple once burned: but the fire spared 6.628. The statue: Mulciber himself preserved his son. 6.629. For Servius’ father was Vulcan, and the lovely 6.630. Ocresia of Corniculum his mother. 6.631. Once, performing sacred rites with her in the due manner, 6.632. Tanaquil ordered her to pour wine on the garlanded hearth: 6.633. There was, or seemed to be, the form of a male organ 6.634. In the ashes: the shape was really there in fact. 6.635. The captive girl sat on the hearth, as commanded: 6.636. She conceived Servius, born of divine seed.''. None
11. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Fortuna • Fortuna Primigenia • Histories, fate and fortune in • Scipio Africanus, and fortuna • Servius Tullius, and Fortuna • Temple of Fortuna • fors, and fortuna • fortuna • fortuna, Equestris • fortuna, Muliebris • fortuna, Primigeneia • fortuna, adverse • fortuna, and the gods • fortuna, and uirtus • fortuna, fickleness of • fortuna, fortuna • fortuna, in Livy • fortuna, populi Romani • fortuna, saves Rome • fortuna, unpredictable

 Found in books: Davies (2004) 35, 87, 115, 118, 119; Eidinow and Driediger-Murphy (2019) 146; Jenkyns (2013) 128; Konig and Wiater (2022) 52; König and Wiater (2022) 52; Poulsen and Jönsson (2021) 124, 125, 140; Santangelo (2013) 75; Shannon-Henderson (2019) 138

12. Josephus Flavius, Jewish War, 1.82 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • fortuna, • fortune, τύχη/fortuna

 Found in books: Bay (2022) 51; Crabb (2020) 148

1.82. τοῦτό τις τῶν ἐν τῇ θεραπείᾳ παίδων ἐκφέρων δαιμονίῳ προνοίᾳ σφάλλεται καθ' ὃν τόπον ̓Αντίγονος ἔσφακτο καὶ φαινομένοις ἔτι τοῖς ἀπὸ τοῦ φόνου σπίλοις τὸ αἷμα τοῦ κτείναντος ἐπέχεεν. ἤρθη δ' εὐθὺς οἰμωγὴ τῶν θεασαμένων ὥσπερ ἐπίτηδες τοῦ παιδὸς ἐκεῖ ἐπικατασπείσαντος τὸ αἷμα."". None
1.82. And as one of those servants that attended him carried out that blood, he, by some supernatural providence, slipped and fell down in the very place where Antigonus had been slain; and so he spilt some of the murderer’s blood upon the spots of the blood of him that had been murdered, which still appeared. Hereupon a lamentable cry arose among the spectators, as if the servant had spilled the blood on purpose in that place;''. None
13. Plutarch, Mark Antony, 33.2-33.3 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • fortune

 Found in books: Konig and Wiater (2022) 260; König and Wiater (2022) 260

33.2. ἦν γάρ τις ἀνὴρ σὺν αὐτῷ μαντικὸς ἀπʼ Αἰγύπτου τῶν τὰς γενέσεις ἐπισκοπούντων, ὃς εἴτε Κλεοπάτρᾳ χαριζόμενος εἴτε χρώμενος ἀληθείᾳ πρὸς τὸν Ἀντώνιον ἐπαρρησιάζετο, λέγων τὴν τύχην αὐτοῦ λαμπροτάτην οὖσαν καὶ μεγίστην ὑπὸ τῆς Καίσαρος ἀμαυροῦσθαι, καὶ συνεβούλευε πορρωτάτω τοῦ νεανίσκου ποιεῖν ἑαυτόν. ὁ γὰρ σός, ἔφη, δαίμων τὸν τούτου φοβεῖται· καὶ γαῦρος ὢν καὶ ὑψηλὸς ὅταν ᾖ καθʼ ἑαυτόν, ὑπʼ ἐκείνου γίνεται ταπεινότερος ἐγγίσαντος καὶ ἀγεννέστερος. 33.3. καὶ μέντοι τὰ γινόμενα τῷ Αἰγυπτίῳ μαρτυρεῖν ἐδόκει. λέγεται γὰρ ὅτι κληρουμένων μετὰ παιδιᾶς ἐφʼ ὅτῳ τύχοιεν ἑκάστοτε καὶ κυβευόντων ἔλαττον ἔχων ὁ Ἀντώνιος ἀπῄει. πολλάκις δὲ συμβαλόντων ἀλεκτρυόνας, πολλάκις δὲ μαχίμους ὄρτυγας, ἐνίκων οἱ Καίσαρος. ἐφʼ οἷς ἀνιώμενος ἀδήλως ὁ Ἀντώνιος καὶ μᾶλλόν τι τῷ Αἰγυπτίῳ προσέχων, ἀπῆρεν ἐκ τῆς Ἰταλίας, ἐγχειρίσας Καίσαρι τὰ οἰκεῖα· τὴν δὲ Ὀκταουίαν ἄχρι τῆς Ἑλλάδος ἐπήγετο θυγατρίου γεγονότος αὐτοῖς.''. None
33.2. 33.3. ''. None
14. Plutarch, On Chance, None (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • fortune

 Found in books: Konig and Wiater (2022) 269, 270; König and Wiater (2022) 269, 270

336d. tanding at Delphi, he cried out that it stood there as a monument to Greek licentiousness; and thus if one examine either the life or the tomb of Sardanapalus (for Ithink there is no difference between them), one would say that they are a monument to the bounty of Fortune. But if this be so, shall we allow Fortune to lay hold upon Alexander after Sardanapalus, and to lay claim to Alexander's greatness and power? For what greater gift did she bestow on him than those which other monarchs received at her hands: arms, horses, missiles, money, guardsmen? Let Fortune endeavour to make an Aridaeus great by these, if she can, or an Ochus or Oarse" ". None
15. Tacitus, Annals, 4.2, 4.58.3, 6.22.1-6.22.3, 6.46.3, 15.53 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Ferentinum, and the Temple of Fortuna • Fortunae of Antium, providential aspect of • Histories, fate and fortune in • Rome, Temple of Fortuna • fortuna • fortuna, and fatum • fortuna, as outcome • fortuna, as situation • fortuna, fortuna • fortuna, temples • fortune, τύχη/fortuna

 Found in books: Clark (2007) 268; Crabb (2020) 153, 238; Davies (2004) 173, 175; Rutledge (2012) 33, 135; Shannon-Henderson (2019) 21, 202, 229

4.2. Saevitum tamen in bona, non ut stipendiariis pecuniae redderentur, quorum nemo repetebat, sed liberalitas Augusti avulsa, computatis singillatim quae fisco petebantur. ea prima Tiberio erga pecuniam alienam diligentia fuit. Sosia in exilium pellitur Asinii Galli sententia, qui partem bonorum publicandam, pars ut liberis relinqueretur censuerat. contra M'. Lepidus quartam accusatoribus secundum necessitudinem legis, cetera liberis concessit. hunc ego Lepidum temporibus illis gravem et sapientem virum fuisse comperior: nam pleraque ab saevis adulationibus aliorum in melius flexit. neque tamen temperamenti egebat, cum aequabili auctoritate et gratia apud Tiberium viguerit. unde dubitare cogor fato et sorte nascendi, ut cetera, ita principum inclinatio in hos, offensio in illos, an sit aliquid in nostris consiliis liceatque inter abruptam contumaciam et deforme obsequium pergere iter ambitione ac periculis vacuum. at Messalinus Cotta haud minus claris maioribus sed animo diversus censuit cavendum senatus consulto, ut quamquam insontes magistratus et culpae alienae nescii provincialibus uxorum criminibus proinde quam suis plecterentur." '
4.2. Vim praefecturae modicam antea intendit, dispersas per urbem cohortis una in castra conducendo, ut simul imperia acciperent numeroque et robore et visu inter se fiducia ipsis, in ceteros metus oreretur. praetendebat lascivire militem diductum; si quid subitum ingruat, maiore auxilio pariter subveniri; et severius acturos si vallum statuatur procul urbis inlecebris. ut perfecta sunt castra, inrepere paulatim militaris animos adeundo, appellando; simul centuriones ac tribunos ipse deligere. neque senatorio ambitu abstinebat clientes suos honoribus aut provinciis ordi, facili Tiberio atque ita prono ut socium laborum non modo in sermonibus, sed apud patres et populum celebraret colique per theatra et fora effigies eius interque principia legionum sineret.' "
15.53. Tandem statuere circensium ludorum die, qui Cereri celebratur, exequi destinata, quia Caesar rarus egressu domoque aut hortis clausus ad ludicra circi ventitabat promptioresque aditus erant laetitia spectaculi. ordinem insidiis composuerant, ut Lateranus, quasi subsidium rei familiari oraret, deprecabundus et genibus principis accidens prosterneret incautum premeretque, animi validus et corpore ingens; tum iacentem et impeditum tribuni et centuriones et ceterorum, ut quisque audentiae habuisset, adcurrerent trucidarentque, primas sibi partis expostulante Scaevino, qui pugionem templo Salutis in Etruria sive, ut alii tradidere, Fortunae Ferentino in oppido detraxerat gestabatque velut magno operi sacrum. interim Piso apud aedem Cereris opperiretur, unde eum praefectus Faenius et ceteri accitum ferrent in castra, comitante Antonia, Claudii Caesaris filia, ad eliciendum vulgi favorem, quod C. Plinius memorat. nobis quoquo modo traditum non occultare in animo fuit, quamvis absurdum videretur aut iem ad spem Antoniam nomen et periculum commodavisse aut Pisonem notum amore uxoris alii matrimonio se obstrinxisse, nisi si cupido domidi cunctis adfectibus flagrantior est.''. None
4.2. \xa0The power of the prefectship, which had hitherto been moderate, he increased by massing the cohorts, dispersed through the capital, in one camp; in order that commands should reach them simultaneously, and that their numbers, their strength, and the sight of one another, might in themselves breed confidence and in others awe. His pretext was that scattered troops became unruly; that, when a sudden emergency called, help was more effective if the helpers were compact; and that there would be less laxity of conduct, if an encampment was created at a distance from the attractions of the city. Their quarters finished, he began little by little to insinuate himself into the affections of the private soldiers, approaching them and addressing them by name, while at the same time he selected personally their centurions and tribunes. Nor did he fail to hold before the senate the temptation of those offices and governorships with which he invested his satellites: for Tiberius, far from demurring, was complaisant enough to celebrate "the partner of his toils" not only in conversation but before the Fathers and the people, and to allow his effigies to be honoured, in theatre, in forum, and amid the eagles and altars of the legions. <
4.58.3. \xa0His exit was made with a slender retinue: one senator who had held a consulship (the jurist Cocceius Nerva) and â\x80\x94 in addition to Sejanus â\x80\x94 one Roman knight of the higher rank, Curtius Atticus; the rest being men of letters, principally Greeks, in whose conversation he was to find amusement. The astrologers declared that he had left Rome under a conjunction of planets excluding the possibility of return: a\xa0fatal assertion to the many who concluded that the end was at hand and gave publicity to their views. For they failed to foresee the incredible event, that through eleven years he would persist self-exiled from his fatherland. It was soon to be revealed how close are the confines of science and imposture, how dark the veil that covers truth. That he would never return to Rome was not said at venture: of all else, the seers were ignorant; for in the adjacent country, on neighbouring beaches, often hard under the city-walls, he reached the utmost limit of old age. <' "
6.22.1. \xa0For myself, when I\xa0listen to this and similar narratives, my judgement wavers. Is the revolution of human things governed by fate and changeless necessity, or by accident? You will find the wisest of the ancients, and the disciplines attached to their tenets, at complete variance; in many of them a fixed belief that Heaven concerns itself neither with our origins, nor with our ending, nor, in fine, with mankind, and that so adversity continually assails the good, while prosperity dwells among the evil. Others hold, on the contrary, that, though there is certainly a fate in harmony with events, it does not emanate from wandering stars, but must be sought in the principles and processes of natural causation. Still, they leave us free to choose our life: that choice made, however, the order of the future is certain. Nor, they maintain, are evil and good what the crowd imagines: many who appear to be the sport of adverse circumstances are happy; numbers are wholly wretched though in the midst of great possessions â\x80\x94 provided only that the former endure the strokes of fortune with firmness, while the latter employ her favours with unwisdom. With most men, however, the faith is ineradicable that the future of an individual is ordained at the moment of his entry into life; but at times a prophecy is falsified by the event, through the dishonesty of the prophet who speaks he knows not what; and thus is debased the credit of an art, of which the most striking evidences have been furnished both in the ancient world and in our own. For the forecast of Nero's reign, made by the son of this very Thrasyllus, shall be related at its fitting place: at present I\xa0do not care to stray too far from my theme." "6.22.2. \xa0For myself, when I\xa0listen to this and similar narratives, my judgement wavers. Is the revolution of human things governed by fate and changeless necessity, or by accident? You will find the wisest of the ancients, and the disciplines attached to their tenets, at complete variance; in many of them a fixed belief that Heaven concerns itself neither with our origins, nor with our ending, nor, in fine, with mankind, and that so adversity continually assails the good, while prosperity dwells among the evil. Others hold, on the contrary, that, though there is certainly a fate in harmony with events, it does not emanate from wandering stars, but must be sought in the principles and processes of natural causation. Still, they leave us free to choose our life: that choice made, however, the order of the future is certain. Nor, they maintain, are evil and good what the crowd imagines: many who appear to be the sport of adverse circumstances are happy; numbers are wholly wretched though in the midst of great possessions â\x80\x94 provided only that the former endure the strokes of fortune with firmness, while the latter employ her favours with unwisdom. With most men, however, the faith is ineradicable that the future of an individual is ordained at the moment of his entry into life; but at times a prophecy is falsified by the event, through the dishonesty of the prophet who speaks he knows not what; and thus is debased the credit of an art, of which the most striking evidences have been furnished both in the ancient world and in our own. For the forecast of Nero's reign, made by the son of this very Thrasyllus, shall be related at its fitting place: at present I\xa0do not care to stray too far from my theme. <" "6.22.3. \xa0For myself, when I\xa0listen to this and similar narratives, my judgement wavers. Is the revolution of human things governed by fate and changeless necessity, or by accident? You will find the wisest of the ancients, and the disciplines attached to their tenets, at complete variance; in many of them a fixed belief that Heaven concerns itself neither with our origins, nor with our ending, nor, in fine, with mankind, and that so adversity continually assails the good, while prosperity dwells among the evil. Others hold, on the contrary, that, though there is certainly a fate in harmony with events, it does not emanate from wandering stars, but must be sought in the principles and processes of natural causation. Still, they leave us free to choose our life: that choice made, however, the order of the future is certain. Nor, they maintain, are evil and good what the crowd imagines: many who appear to be the sport of adverse circumstances are happy; numbers are wholly wretched though in the midst of great possessions â\x80\x94 provided only that the former endure the strokes of fortune with firmness, while the latter employ her favours with unwisdom. With most men, however, the faith is ineradicable that the future of an individual is ordained at the moment of his entry into life; but at times a prophecy is falsified by the event, through the dishonesty of the prophet who speaks he knows not what; and thus is debased the credit of an art, of which the most striking evidences have been furnished both in the ancient world and in our own. For the forecast of Nero's reign, made by the son of this very Thrasyllus, shall be related at its fitting place: at present I\xa0do not care to stray too far from my theme. <" '
6.46.3. \xa0This the emperor knew; and he hesitated therefore with regard to the succession â\x80\x94 first between his grandchildren. of these, the issue of Drusus was the nearer to him in blood and by affection, but had not yet entered the years of puberty: the son of Germanicus possessed the vigour of early manhood, but also the affections of the multitude â\x80\x94 and that, with his grandsire, was a ground of hatred. Even Claudius with his settled years and aspirations to culture came under consideration: the obstacle was his mental instability. Yet, if a successor were sought outside the imperial family, he dreaded that the memory of Augustus â\x80\x94 the name of the Caesars â\x80\x94 might be turned to derision and to contempt. For the care of Tiberius was not so much to enjoy popularity in the present as to court the approval of posterity. Soon, mentally irresolute, physically outworn, he left to fate a decision beyond his competence; though remarks escaped him which implied a foreknowledge of the future. For, with an allusion not difficult to read, he upbraided Macro with forsaking the setting and looking to the rising sun; and to Caligula, who in some casual conversation was deriding Lucius Sulla, he made the prophecy that he would have all the vices of Sulla with none of the Sullan virtues. At the same time, with a burst of tears, he embraced the younger of his grandsons; then, at the lowering looks of the other:â\x80\x94 "Thou wilt slay him," he said, "and another thee." Yet, in defiance of his failing health, he relinquished no detail of his libertinism: he was striving to make endurance pass for strength; and he had always had a sneer for the arts of the physicians, and for men who, after thirty years of life, needed the counsel of a stranger in order to distinguish things salutary to their system from things deleterious. <' "
15.53. \xa0At last they resolved to execute their purpose on the day of the Circensian Games when the celebration is in honour of Ceres; as the emperor who rarely left home and secluded himself in his palace or gardens, went regularly to the exhibitions in the Circus and could be approached with comparative ease owing to the gaiety of the spectacle. They had arranged a set programme for the plot. Lateranus, as though asking ficial help, would fall in an attitude of entreaty at the emperor's feet, overturn him while off his guard, and hold him down, being as he was a man of intrepid character and a giant physically. Then, as the victim lay prostrate and pinned, the tribunes, the centurions, and any of the rest who had daring enough, were to run up and do him to death; the part of protagonist being claimed by Scaevinus, who had taken down a dagger from the temple of Safety â\x80\x94 of Fortune, according to other accounts â\x80\x94 in the town of Ferentinum, and wore it regularly as the instrument sanctified to a great work. In the interval, Piso was to wait in the temple of Ceres; from which he would be summoned by the prefect Faenius and the others and carried to the camp: he would be accompanied by Claudius' daughter Antonia, with a view to eliciting the approval of the crowd. This is the statement of Pliny. For my own part, whatever his assertion may be worth, I\xa0was not inclined to suppress it, absurd as it may seem that either Antonia should have staked her name and safety on an empty expectation, or Piso, notoriously devoted to his wife, should have pledged himself to another marriage â\x80\x94\xa0unless, indeed, the lust of power burns more fiercely than all emotions combined. <"'. None
16. Tacitus, Histories, 1.1, 1.18, 3.1, 5.5.4, 5.13 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Fortuna/Fortune (Hecataeus • Histories, fate and fortune in • fortuna • fortuna, and fatum • fortuna, as outcome • fortuna, fickleness of • fortune, τύχη/fortuna

 Found in books: Beneker et al. (2022) 285; Crabb (2020) 144, 165, 238, 274; Davies (2004) 175; Shannon-Henderson (2019) 20, 138

3.1. \xa0The generals of the Flavian party were planning their campaign with better fortune and greater loyalty. They had come together at Poetovio, the winter quarters of the Thirteenth legion. There they discussed whether they should guard the passes of the Pannonian Alps until the whole mass of their forces could be raised behind them, or whether it would not be a bolder stroke to engage the enemy at once and struggle with him for the possession of Italy. Those who favoured waiting for the auxiliaries and prolonging the war, emphasized the strength and reputation of the German legions and dwelt on the fact that the flower of the army in Britain had recently arrived with Vitellius; they pointed out that they had on their side an inferior number of legions, and at best legions which had lately been beaten, and that although the soldiers talked boldly enough, the defeated always have less courage. But while they meantime held the Alps, Mucianus, they said, would arrive with the troops from the east; Vespasian had besides full control of the sea and his fleets, and he could count on the enthusiastic support of the provinces, through whose aid he could raise the storm of almost a second war. Therefore they declared that delay would favour them, that new forces would join them, and that they would lose none of their present advantages.' "
5.5.4. \xa0Whatever their origin, these rites are maintained by their antiquity: the other customs of the Jews are base and abominable, and owe their persistence to their depravity. For the worst rascals among other peoples, renouncing their ancestral religions, always kept sending tribute and contributions to Jerusalem, thereby increasing the wealth of the Jews; again, the Jews are extremely loyal toward one another, and always ready to show compassion, but toward every other people they feel only hate and enmity. They sit apart at meals, and they sleep apart, and although as a race, they are prone to lust, they abstain from intercourse with foreign women; yet among themselves nothing is unlawful. They adopted circumcision to distinguish themselves from other peoples by this difference. Those who are converted to their ways follow the same practice, and the earliest lesson they receive is to despise the gods, to disown their country, and to regard their parents, children, and brothers as of little account. However, they take thought to increase their numbers; for they regard it as a crime to kill any late-born child, and they believe that the souls of those who are killed in battle or by the executioner are immortal: hence comes their passion for begetting children, and their scorn of death. They bury the body rather than burn it, thus following the Egyptians' custom; they likewise bestow the same care on the dead, and hold the same belief about the world below; but their ideas of heavenly things are quite the opposite. The Egyptians worship many animals and monstrous images; the Jews conceive of one god only, and that with the mind alone: they regard as impious those who make from perishable materials representations of gods in man's image; that supreme and eternal being is to them incapable of representation and without end. Therefore they set up no statues in their cities, still less in their temples; this flattery is not paid their kings, nor this honour given to the Caesars. But since their priests used to chant to the accompaniment of pipes and cymbals and to wear garlands of ivy, and because a golden vine was found in their temple, some have thought that they were devotees of Father Liber, the conqueror of the East, in spite of the incongruity of their customs. For Liber established festive rites of a joyous nature, while the ways of the Jews are preposterous and mean." '
5.13. \xa0Prodigies had indeed occurred, but to avert them either by victims or by vows is held unlawful by a people which, though prone to superstition, is opposed to all propitiatory rites. Contending hosts were seen meeting in the skies, arms flashed, and suddenly the temple was illumined with fire from the clouds. of a sudden the doors of the shrine opened and a superhuman voice cried: "The gods are departing": at the same moment the mighty stir of their going was heard. Few interpreted these omens as fearful; the majority firmly believed that their ancient priestly writings contained the prophecy that this was the very time when the East should grow strong and that men starting from Judea should possess the world. This mysterious prophecy had in reality pointed to Vespasian and Titus, but the common people, as is the way of human ambition, interpreted these great destinies in their own favour, and could not be turned to the truth even by adversity. We have heard that the total number of the besieged of every age and both sexes was six hundred thousand; there were arms for all who could use them, and the number ready to fight was larger than could have been anticipated from the total population. Both men and women showed the same determination; and if they were to be forced to change their home, they feared life more than death. Such was the city and people against which Titus Caesar now proceeded; since the nature of the ground did not allow him to assault or employ any sudden operations, he decided to use earthworks and mantlets; the legions were assigned to their several tasks, and there was a respite of fighting until they made ready every device for storming a town that the ancients had ever employed or modern ingenuity invented.' '. None
17. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Gods (Egyptian, Greek, and Roman), Fortuna • fortuna, in acclamation

 Found in books: Clark (2007) 272; Edelmann-Singer et al (2020) 108

18. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Fortuna Virginalis (statue of) • Fortune, Temple of • Rome, Temple of Fortuna • Rome, Temple of Fortuna Seiani • Servius Tullius, and Fortuna • Temple of, Fortune

 Found in books: Jenkyns (2013) 303; Radicke (2022) 359; Rutledge (2012) 54, 171, 174, 209

19. Cassius Dio, Roman History, 58.7.2 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Fortuna • Rome, Temple of Fortuna • Sejanus, fortuna and • Servius Tullius, and Fortuna • fortuna • fortuna, fickleness of

 Found in books: Rutledge (2012) 67, 171; Shannon-Henderson (2019) 217

58.7.2. \xa0(for he was wont to include himself in such sacrifices), a rope was discovered coiled about the neck of the statue. Again, there was the behaviour of a statue of Fortune, which had belonged, they say, to Tullius, one of the former kings of Rome, but was at this time kept by Sejanus at his house and was a source of great pride to him:''. None
20. Pausanias, Description of Greece, 2.4.6, 4.30.6 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Fortune • Fortune, notable good fortune • Pausanias, role of fortune in • Rumour, spreads news of good fortune of Lucius • Tyche/Fortuna (Isis) • tyche (fortune), Demosthenes

 Found in books: Alvar Ezquerra (2008) 239; Griffiths (1975) 18; Kirkland (2022) 279, 280; Martin (2009) 97; de Jáuregui et al. (2011) 314

2.4.6. ἀνιοῦσι δὲ ἐς τὸν Ἀκροκόρινθον—ἡ δέ ἐστιν ὄρους ὑπὲρ τὴν πόλιν κορυφή, Βριάρεω μὲν Ἡλίῳ δόντος αὐτὴν ὅτε ἐδίκαζεν, Ἡλίου δὲ ὡς οἱ Κορίνθιοί φασιν Ἀφροδίτῃ παρέντος—ἐς δὴ τὸν Ἀκροκόρινθον τοῦτον ἀνιοῦσίν ἐστιν Ἴσιδος τεμένη, ὧν τὴν μὲν Πελαγίαν, τὴν δὲ Αἰγυπτίαν αὐτῶν ἐπονομάζουσιν, καὶ δύο Σαράπιδος, ἐν Κανώβῳ καλουμένου τὸ ἕτερον. μετὰ δὲ αὐτὰ Ἡλίῳ πεποίηνται βωμοί, καὶ Ἀνάγκης καὶ Βίας ἐστὶν ἱερόν· ἐσιέναι δὲ ἐς αὐτὸ οὐ νομίζουσιν.
4.30.6. Βούπαλος δέ, ναούς τε οἰκοδομήσασθαι καὶ ζῷα ἀνὴρ ἀγαθὸς πλάσαι, Σμυρναίοις ἄγαλμα ἐργαζόμενος Τύχης πρῶτος ἐποίησεν ὧν ἴσμεν πόλον τε ἔχουσαν ἐπὶ τῇ κεφαλῇ καὶ τῇ ἑτέρᾳ χειρὶ τὸ καλούμενον Ἀμαλθείας κέρας ὑπὸ Ἑλλήνων. οὗτος μὲν ἐπὶ τοσοῦτο ἐδήλωσε τῆς θεοῦ τὰ ἔργα· ᾖσε δὲ καὶ ὕστερον Πίνδαρος ἄλλα τε ἐς τὴν Τύχην καὶ δὴ καὶ Φερέπολιν ἀνεκάλεσεν αὐτήν.''. None
2.4.6. The Acrocorinthus is a mountain peak above the city, assigned to Helius by Briareos when he acted as adjudicator, and handed over, the Corinthians say, by Helius to Aphrodite. As you go up this Acrocorinthus you see two precincts of Isis, one if Isis surnamed Pelagian (Marine) and the other of Egyptian Isis, and two of Serapis, one of them being of Serapis called “in Canopus .” After these are altars to Helius, and a sanctuary of Necessity and Force, into which it is not customary to enter.
4.30.6. Bupalos A sixth-century artist of Chios, the son of Archermus. With his brother Athenis he is said to have caricatured the poet Hipponax ( Pliny NH 36.11 ). Other works of his at Smyrna and at Ephesus are mentioned in Paus. 9.35.6 . a skilful temple-architect and carver of images, who made the statue of Fortune at Smyrna, was the first whom we know to have represented her with the heavenly sphere upon her head and carrying in one hand the horn of Amaltheia, as the Greeks call it, representing her functions to this extent. The poems of Pindar later contained references to Fortune, and it is he who called her Supporter of the City. ''. None
21. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Fortuna (Fortune) • Fortune, overcome by providence of Isis

 Found in books: Griffiths (1975) 12; Pinheiro Bierl and Beck (2013) 182

22. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Fortuna Virginalis • Fortuna Virginalis (statue of)

 Found in books: Edmondson (2008) 48, 142, 152; Radicke (2022) 359

23. Valerius Maximus, Memorable Deeds And Sayings, 1.6.7
 Tagged with subjects: • Fortuna • fortune, τύχη/fortuna

 Found in books: Crabb (2020) 275; Santangelo (2013) 111

1.6.7. The headlong obstinacy of Flaminius was followed by C. Hostilius Mancinus with a vain obstinacy, to whom these prodigies happened as he was going as consul to Spain. When he resolved to sacrifice at Lavinium, the chickens being let out of the coop, flew to the neighbouring wood, and though sought for with all diligence imaginable, could never be found. And when he was about to go aboard at the Port of Hercules, whither he went on foot, he heard a strange voice, crying, "Stay, Mancinus." When, frightened by this, he went by another route to Genua, and there went aboard a little boat, a snake of a prodigious size appeared, and suddenly vanished out of sight. Which three prodigies he equalled with the number of calamities which befell him; an unsuccessful battle, a shameful truce, and a most dismal surrender.''. None
24. Vergil, Aeneis, 11.42-11.44
 Tagged with subjects: • Fortuna • invidia, of Fortune

 Found in books: Braund and Most (2004) 224; Kaster(2005) 187

11.42. Tene, inquit, miserande puer, cum laeta veniret, 11.43. invidit Fortuna mihi, ne regna videres 11.44. nostra neque ad sedes victor veherere paternas?''. None
11.42. his darling child. Around him is a throng 11.43. of slaves, with all the Trojan multitude, 11.44. and Ilian women, who the wonted way ''. None
25. None, None, nan
 Tagged with subjects: • Fortuna Primigenia, cult of • fortuna, and Capua • fortuna, dedications to

 Found in books: Bruun and Edmondson (2015) 405; Clark (2007) 195

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