| 1. Homer, Odyssey, 5.273-5.277 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •great bear Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 259 |
2. Homer, Iliad, 18.485-18.488 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •great bear Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 259 | 18.485. / and therein all the constellations wherewith heaven is crowned—the Pleiades, and the Hyades and the mighty Orion, and the Bear, that men call also the Wain, that circleth ever in her place, and watcheth Orion, and alone hath no part in the baths of Ocean. 18.486. / and therein all the constellations wherewith heaven is crowned—the Pleiades, and the Hyades and the mighty Orion, and the Bear, that men call also the Wain, that circleth ever in her place, and watcheth Orion, and alone hath no part in the baths of Ocean. 18.487. / and therein all the constellations wherewith heaven is crowned—the Pleiades, and the Hyades and the mighty Orion, and the Bear, that men call also the Wain, that circleth ever in her place, and watcheth Orion, and alone hath no part in the baths of Ocean. 18.488. / and therein all the constellations wherewith heaven is crowned—the Pleiades, and the Hyades and the mighty Orion, and the Bear, that men call also the Wain, that circleth ever in her place, and watcheth Orion, and alone hath no part in the baths of Ocean. |
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| 3. Parmenides, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •great bear Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 259 |
4. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •great bear Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 259| 41a. τούτων, ἐκ δὲ Κρόνου καὶ Ῥέας Ζεὺς Ἥρα τε καὶ πάντες ὅσους ἴσμεν ἀδελφοὺς λεγομένους αὐτῶν, ἔτι τε τούτων ἄλλους ἐκγόνους· ἐπεὶ δʼ οὖν πάντες ὅσοι τε περιπολοῦσιν φανερῶς καὶ ὅσοι φαίνονται καθʼ ὅσον ἂν ἐθέλωσιν θεοὶ γένεσιν ἔσχον, λέγει πρὸς αὐτοὺς ὁ τόδε τὸ πᾶν γεννήσας τάδε— | 41a. and of Cronos and Rhea were born Zeus and Hera and all those who are, as we know, called their brethren; and of these again, other descendants. |
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5. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •great bear Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 259| 246b. τὸ δὲ τῶν ἄλλων μέμεικται. καὶ πρῶτον μὲν ἡμῶν ὁ ἄρχων συνωρίδος ἡνιοχεῖ, εἶτα τῶν ἵππων ὁ μὲν αὐτῷ καλός τε καὶ ἀγαθὸς καὶ ἐκ τοιούτων, ὁ δʼ ἐξ ἐναντίων τε καὶ ἐναντίος· χαλεπὴ δὴ καὶ δύσκολος ἐξ ἀνάγκης ἡ περὶ ἡμᾶς ἡνιόχησις. πῇ δὴ οὖν θνητόν τε καὶ ἀθάνατον ζῷον ἐκλήθη πειρατέον εἰπεῖν. ψυχὴ πᾶσα παντὸς ἐπιμελεῖται τοῦ ἀψύχου, πάντα δὲ οὐρανὸν περιπολεῖ, ἄλλοτʼ ἐν ἄλλοις εἴδεσι γιγνομένη. τελέα | 246b. of good descent, but those of other races are mixed; and first the charioteer of the human soul drives a pair, and secondly one of the horses is noble and of noble breed, but the other quite the opposite in breed and character. Therefore in our case the driving is necessarily difficult and troublesome. Now we must try to tell why a living being is called mortal or immortal. Soul, considered collectively, has the care of all that which is soulless, and it traverses the whole heaven, appearing sometimes in one form and sometimes in another; now when it is perfect |
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6. Aratus Solensis, Phaenomena, 85 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ursa major/great bear/foreleg Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 118| 85. σκορπίον, ὀφθαλμῷ τε καὶ ἐν θώρηκι βεβηκὼς | |
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| 7. Aristotle, Athenian Constitution, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •great bear Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 259 |
8. Ovid, Metamorphoses, 15.356-15.360 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •great bear Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 390| 15.356. Esse viros fama est in Hyperborea Pallene, 15.357. qui soleant levibus velari corpora plumis, 15.358. olim Tritoniacam noviens subiere paludem. 15.359. Haud equidem credo: sparsae quoque membra venenis 15.360. exercere artes Scythides memorantur easdem. | |
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9. Ovid, Fasti, 4.337 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •bear, great, and seth-typhon •seth-typhon, and ass, and great bear Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 178| 4.337. est locus, in Tiberim qua lubricus influit Almo | 4.337. There’s a place where smooth-flowing Almo joins the Tiber, |
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| 10. Martial, Epigrams, 4.3, 6.467-6.470, 7.6, 8.78, 9.45, 9.101 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •great bear Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 393 |
11. Plutarch, On Isis And Osiris, 21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •bear, great, and seth-typhon •seth-typhon, and ass, and great bear Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 178 | 21. Eudoxus says that, while many tombs of Osiris are spoken of in Egypt, his body lies in Busiris; for this was the place of his birth; moreover, Taphosiris Cf. Strabo, xvii. 1. 14 (pp. 799 and 800). Tradition varies between Taphosiris and Taposiris, and there may be no tomb in the word at all. requires no comment, for the name itself means the tomb of Osiris. I pass over the cutting of wood, Cf. 368 a, infra . the rending of linen, and the libations that are offered, for the reason that many of their secret rites are involved therein. In regard not only to these gods, but in regard to the other gods, save only those whose existence had no beginning and shall have no end, the priests say that their bodies, after they have done with their labours, have been placed in the keeping of the priests and are cherished there, but that their souls shine as the stars in the firmament, and the soul of Isis is called by the Greeks the Dog-star, but by the Egyptians Sothis, Cf. Moralia , 974 f. and the soul of Horus is called Orion, and the soul of Typhon the Bear. Also they say that all the other Egyptians pay the agreed assessment for the entombment of the animals held in honour, Cf. Diodorus, i. 84, ad fin. , for the great expense often involved. but that the inhabitants of the Theban territory only do not contribute because they believe in no mortal god, but only in the god whom they call Kneph, whose existence had no beginning and shall have no end. |
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| 12. Martial, Epigrams, 4.3, 6.467-6.470, 7.6, 8.78, 9.45, 9.101 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •great bear Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 393 |
| 13. Statius, Thebais, 1.688-1.695, 5.390-5.393, 12.650-12.655 (1st cent. CE - 1st cent. CE) Tagged with subjects: •great bear Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 391, 392, 393 |
| 14. Theon of Smyrna, Aspects of Mathematics Useful For The Reading of Plato, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •great bear Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 259 |
| 15. Lucan, Pharsalia, 5.23-5.27 (1st cent. CE - 1st cent. CE) Tagged with subjects: •great bear Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 391 |
| 16. Juvenal, Satires, 6.468-6.470 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •great bear Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 394 |
| 17. Maximus of Tyre, Dialexeis, 9.6, 22.5, 38.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •great bear Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 259 |
| 18. Aelian, Nature of Animals, 11.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •great bear Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 340 |
| 19. Papyri, Papyri Graecae Magicae, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 71, 96, 118, 132, 146 |
| 20. Porphyry, On Statues, 10 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •great bear Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 259 |
21. Iamblichus, Life of Pythagoras, 15 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •great bear Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 259 | 15. Conceiving, however, that the first attention which should be paid to men, is that which takes place through the senses; as when some one perceives beautiful figures and forms, or hears beautiful rythms and melodies, he established that to be the first erudition which subsists through music, and also through certain melodies and rythms, from which the remedies of human manners and passions are obtained, together with those harmonies of the powers of the soul which it possessed from the first. He likewise devised medicines calculated to repress and expel the diseases both of bodies and souls. And by Jupiter that which deserves to be mentioned above all these particulars is this, that he arranged and adapted for his disciples what are called apparatus and contrectations, divinely contriving mixtures of certain diatonic, chromatic, and euharmonic melodies, through which he easily transferred and circularly led the passions of the soul into a contrary direction, when they had recently and in an irrational and clandestine manner been formed; such as sorrow, rage, and pity, absurd emulation and fear, all-various desires, angers, and appetites, pride, supineness, and vehemence. For he corrected each of these by the rule of virtue, attempering them through appropriate melodies, as 44through certain salutary medicines. In the evening, likewise, when his disciples were retiring to sleep, he liberated them by these means from diurnal perturbations and tumults, and purified their intellective power from the influxive and effluxive waves of a corporeal nature; rendered their sleep quiet, and their dreams pleasing and prophetic. But when they again rose from their bed, he freed them from nocturnal heaviness, relaxation and torpor, through certain peculiar songs and modulations, produced either by simply striking the lyre, or employing the voice. Pythagoras, however, did not procure for himself a thing of this kind through instruments or the voice, but employing a certain ineffable divinity, and which it is difficult to apprehend, he extended his ears, and fixed his intellect in the sublime symphonies of the world, he alone hearing and understanding, as it appears, the universal harmony and consoce of the spheres, and the stars that are moved through them, and which produce a fuller and more intense melody than any thing effected by mortal sounds.[17] This melody also was the result of 45dissimilar and variously differing sounds, celerities, magnitudes, and intervals, arranged with reference 46to each other in a certain most musical ratio, and thus producing a most gentle, and at the same time variously beautiful motion and convolution. Being therefore irrigated as it were with this melody, having the reason of his intellect well arranged through it, and as I may say, exercised, he determined to exhibit certain images of these things to his disciples as much as possible, especially producing an imitation of them through instruments, and through the mere voice alone. For he conceived that by him alone, of all the inhabitants of the earth, the mundane sounds were understood and heard, and this from a natural fountain itself and root. He therefore thought himself worthy to be 47taught, and to learn something about the celestial orbs, and to be assimilated to them by desire and imitation, as being the only one on the earth adapted to this by the conformation of his body, through the dæmoniacal power that inspired him. But he apprehended that other men ought to be satisfied in looking to him, and the gifts he possessed, and in being benefited and corrected through images and examples, in consequence of their inability to comprehend truly the first and genuine archetypes of things. Just, indeed, as to those who are incapable of looking intently at the sun, through the transcendent splendor of his rays, we contrive to exhibit the eclipses of that luminary, either in the profundity of still water, or through melted pitch, or through some darkly-splendid mirror; sparing the imbecility of their eyes, and devising a method of representing a certain repercussive light, though less intense than its archetype, to those who are delighted with a thing of this kind. Empedocles also appears to have obscurely signified this about Pythagoras, and the illustrious and divinely-gifted conformation of his body above that of other men, when he says:“There was a man among them [i. e. among the Pythagoreans] who was transcendent in knowledge, who possessed the most ample stores of intellectual wealth, and who was in the most eminent degree the adjutor of the works of the wise. For when he extended all the powers of his intellect, he easily 48beheld every thing, as far as to ten or twenty ages of the human race.”For the words transcendent, and he beheld every thing, and the wealth of intellect, and the like, especially exhibit the illustrious nature of the conformation of his mind and body, and its superior accuracy in seeing, and hearing, and in intellectual perception. |
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| 22. Epicurus, Epistula 2, None Tagged with subjects: •great bear Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 259 |
| 24. Anon., Edfou, None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 132 |
| 25. Firmicus Maternus, Matheseos, 8.13.1-8.13.3 Tagged with subjects: •ursa major/great bear/foreleg Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 118 |
| 26. Papyri, Sm, None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 96 |
| 27. Papyri, P.Oxy., 4468 Tagged with subjects: •ursa major/great bear/foreleg Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 96 |
28. Vergil, Georgics, 1.35 Tagged with subjects: •ursa major/great bear/foreleg Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 118| 1.35. Scorpius et caeli iusta plus parte reliquit— | |
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| 29. Valerius Flaccus Gaius, Argonautica, 8.209-8.211 Tagged with subjects: •great bear Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 391 |
| 30. Stephanos Ho Byzantios, Ethnica, None Tagged with subjects: •great bear Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 340 |
| 31. Philo of Alexandria, Quaestiones In Genesim Et In Exodum, None Tagged with subjects: •great bear Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 259 |
| 32. Aristeas of Proconnesus, Fr., None Tagged with subjects: •great bear Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 259 |
