1. Herodotus, Histories, 1.5.3-1.5.4, 1.30.2, 1.95.1, 1.117.2, 2.20.1, 4.30, 4.46.1-4.46.2, 4.76.3-4.76.5, 4.77.1-4.77.2, 5.9 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •hodology, as metaphor for narrative Found in books: Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 69, 91, 92, 239, 240, 297, 298 | 1.5.3. These are the stories of the Persians and the Phoenicians. For my part, I shall not say that this or that story is true, but I shall identify the one who I myself know did the Greeks unjust deeds, and thus proceed with my history, and speak of small and great cities of men alike. 1.5.4. For many states that were once great have now become small; and those that were great in my time were small before. Knowing therefore that human prosperity never continues in the same place, I shall mention both alike. 1.30.2. 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.” 1.95.1. But the next business of my history is to inquire who this Cyrus was who took down the power of Croesus, and how the Persians came to be the rulers of Asia . I mean then to be guided in what I write by some of the Persians who desire not to magnify the story of Cyrus but to tell the truth, though there are no less than three other accounts of Cyrus which I could give. 1.117.2. Harpagus came, and Astyages asked him “Harpagus, how did you kill the boy, my daughter's son, whom I gave you?” Harpagus, when he saw the cowherd was there, did not take the way of falsehood, lest he be caught and confuted: 2.20.1. But some of the Greeks, wishing to be notable for cleverness, put forward three opinions about this river, two of which I would not even mention except just to show what they are. 4.30. In Scythia, then, this happens because of the cold. But I think it strange (for it was always the way of my history to investigate excurses) that in the whole of Elis no mules can be conceived although the country is not cold, nor is there any evident cause. The Eleans themselves say that it is because of a curse that mules cannot be conceived among them; ,but whenever the season is at hand for the mares to conceive, they drive them into the countries of their neighbors, and then send the asses after them, until the mares are pregt, and then they drive them home again. 4.46.1. Nowhere are men so ignorant as in the lands by the Euxine Pontus (excluding the Scythian nation) into which Darius led his army. For we cannot show that any nation within the region of the Pontus has any cleverness, nor do we know of (overlooking the Scythian nation and Anacharsis) any notable man born there. 4.46.2. But the Scythian race has made the cleverest discovery that we know in what is the most important of all human affairs; I do not praise the Scythians in all respects, but in this, the most important: that they have contrived that no one who attacks them can escape, and no one can catch them if they do not want to be found. 4.76.3. where, finding the Cyzicenes celebrating the feast of the Mother of the Gods with great ceremony, he vowed to this same Mother that if he returned to his own country safe and sound he would sacrifice to her as he saw the Cyzicenes doing, and establish a nightly rite of worship. 4.76.4. So when he came to Scythia, he hid himself in the country called Woodland (which is beside the Race of Achilles, and is all overgrown with every kind of timber); hidden there, Anacharsis celebrated the goddess' ritual with exactness, carrying a small drum and hanging images about himself. 4.76.5. Then some Scythian saw him doing this and told the king, Saulius; who, coming to the place himself and seeing Anacharsis performing these rites, shot an arrow at him and killed him. And now the Scythians, if they are asked about Anacharsis, say they have no knowledge of him; this is because he left his country for Hellas and followed the customs of strangers. 4.77.1. It is true that I have heard another story told by the Peloponnesians; namely, that Anacharsis had been sent by the king of Scythia and had been a student of the ways of Hellas, and after his return told the king who sent him that all Greeks were keen for every kind of learning, except the Lacedaemonians; but that these were the only Greeks who spoke and listened with discretion. 4.77.2. But this is a tale pointlessly invented by the Greeks themselves; and be this as it may, the man was put to death as I have said. 5.9. As for the region which lies north of this country, none can tell with certainty what men dwell there, but what lies beyond the Ister is a desolate and infinitely large tract of land. I can learn of no men dwelling beyond the Ister save certain that are called Sigynnae and wear Median dress. ,Their horses are said to be covered all over with shaggy hair five fingers' breadth long, and to be small, blunt-nosed, and unable to bear men on their backs, but very swift when yoked to chariots. It is for this reason that driving chariots is the usage of the country. These men's borders, it is said, reach almost as far as the Eneti on the Adriatic Sea. ,They call themselves colonists from Media. How this has come about I myself cannot understand, but all is possible in the long passage of time. However that may be, we know that the Ligyes who dwell inland of Massalia use the word “sigynnae” for hucksters, and the Cyprians use it for spears. |
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2. Polybius, Histories, 1.4.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •hodology, as metaphor for narrative Found in books: Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 91, 92| 1.4.3. νῦν δʼ ὁρῶν τοὺς μὲν κατὰ μέρος πολέμους καί τινας τῶν ἅμα τούτοις πράξεων καὶ πλείους πραγματευομένους, τὴν δὲ καθόλου καὶ συλλήβδην οἰκονομίαν τῶν γεγονότων πότε καὶ πόθεν ὡρμήθη καὶ πῶς ἔσχε τὴν συντέλειαν, ταύτην οὐδʼ ἐπιβαλόμενον οὐδένα βασανίζειν, ὅσον γε καὶ ἡμᾶς εἰδέναι, | |
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| 3. Augustus, Res Gestae Divi Augusti, 9.2, 10.2, 25.2 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 92 |
4. Dionysius of Halycarnassus, Roman Antiquities, 1.3.3-1.3.4 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •hodology, as metaphor for narrative Found in books: Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 91, 92 | 1.3.3. But Rome rules every country that is not inaccessible or uninhabited, and she is mistress of every sea, not only of that which lies inside the Pillars of Hercules but also of the Ocean, except that part of it which is not navigable; she is the first and the only State recorded in all time that ever made the risings and the settings of the sun the boundaries of her dominion. Nor has her supremacy been of short duration, but more lasting than that of any other commonwealth or kingdom. 1.3.4. For from the very beginning, immediately after her founding, she began to draw to herself the neighbouring nations, which were both numerous and warlike, and continually advanced, subjugating every rival. And it is now seven hundred and forty-five years from her foundation down to the consulship of Claudius Nero, consul for the second time, and of Calpurnius Piso, who were chosen in the one hundred and ninety-third Olympiad. |
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| 5. Dionysius of Halycarnassus, The Arrangement of Words, 3.12, 3.18, 4.7, 5.12, 11.5, 16.5 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •hodology, as metaphor for narrative Found in books: Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 69 |
| 6. Dionysius of Halycarnassus, The Arrangement of Words, 3.12, 3.18, 4.7, 5.12, 11.5, 16.5 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •hodology, as metaphor for narrative Found in books: Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 69 |
| 7. Dionysius of Halycarnassus, On Thucydides, 5-6 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 91 |
| 8. Dionysius of Halycarnassus, Letter To Pompeius Geminus, 3.14, 4.22-4.23 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •hodology, as metaphor for narrative Found in books: Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 69, 91 |
| 9. Longinus, On The Sublime, 26.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •hodology, as metaphor for narrative Found in books: Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 297, 298 |
| 10. Pliny The Elder, Natural History, 3.39 (1st cent. CE - 1st cent. CE) Tagged with subjects: •hodology, as metaphor for narrative Found in books: Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 92 |
11. Pausanias, Description of Greece, 1.26.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •hodology, as metaphor for narrative Found in books: Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 298| 1.26.4. τῆς δὲ εἰκόνος πλησίον τῆς Ὀλυμπιοδώρου χαλκοῦν Ἀρτέμιδος ἄγαλμα ἔστηκεν ἐπίκλησιν Λευκοφρύνης, ἀνέθεσαν δὲ οἱ παῖδες οἱ Θεμιστοκλέους· Μάγνητες γάρ, ὧν ἦρχε Θεμιστοκλῆς λαβὼν παρὰ βασιλέως, Λευκοφρύνην Ἄρτεμιν ἄγουσιν ἐν τιμῇ. δεῖ δέ με ἀφικέσθαι τοῦ λόγου πρόσω, πάντα ὁμοίως ἐπεξιόντα τὰ Ἑλληνικά. Ἔνδοιος ἦν γένος μὲν Ἀθηναῖος, Δαιδάλου δὲ μαθητής, ὃς καὶ φεύγοντι Δαιδάλῳ διὰ τὸν Κάλω θάνατον ἐπηκολούθησεν ἐς Κρήτην· τούτου καθήμενόν ἐστιν Ἀθηνᾶς ἄγαλμα, ἐπίγραμμα ἔχον ὡς Καλλίας μὲν ἀναθείη, ποιήσειε δὲ Ἔνδοιος. | 1.26.4. Near the statue of Olympiodorus stands a bronze image of Artemis surnamed Leucophryne, dedicated by the sons of Themistocles; for the Magnesians, whose city the King had given him to rule, hold Artemis Leucophryne in honor. But my narrative must not loiter, as my task is a general description of all Greece . Endoeus fl. 540 B.C. was an Athenian by birth and a pupil of Daedalus, who also, when Daedalus was in exile because of the death of Calos, followed him to Crete . Made by him is a statue of Athena seated, with an inscription that Callias dedicated the image, but Endoeus made it. |
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