1. Hebrew Bible, Proverbs, 8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 86 | 8. Receive my instruction, and not silver, And knowledge rather than choice gold.,Before the mountains were settled, Before the hills was I brought forth;,For wisdom is better than rubies, And all things desirable are not to be compared unto her.,Counsel is mine, and sound wisdom; I am understanding, power is mine.,Happy is the man that hearkeneth to me, Watching daily at my gates, waiting at the posts of my doors.,Hear, for I will speak excellent things, And the opening of my lips shall be right things.,The LORD made me as the beginning of His way, The first of His works of old.,By me princes rule, And nobles, even all the judges of the earth.,I walk in the way of righteousness, In the midst of the paths of justice;,I was set up from everlasting, from the beginning, Or ever the earth was.,But he that misseth me wrongeth his own soul; All they that hate me love death.’,Hear instruction, and be wise, And refuse it not.,Now therefore, ye children, hearken unto me; For happy are they that keep my ways.,By me kings reign, And princes decree justice.,For whoso findeth me findeth life, And obtaineth favour of the LORD.,For my mouth shall utter truth, And wickedness is an abomination to my lips.,In the top of high places by the way, Where the paths meet, she standeth;,The fear of the LORD is to hate evil; Pride, and arrogancy, and the evil way, And the froward mouth, do I hate.,That I may cause those that love me to inherit substance, And that I may fill their treasuries.,Playing in His habitable earth, And my delights are with the sons of men.,Beside the gates, at the entry of the city, At the coming in at the doors, she crieth aloud:,When there were no depths, I was brought forth; When there were no fountains abounding with water.,I love them that love me, And those that seek me earnestly shall find me.,When He established the heavens, I was there; When He set a circle upon the face of the deep,,When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth;,’Unto you, O men, I call, And my voice is to the sons of men.,When He made firm the skies above, When the fountains of the deep showed their might,,O ye thoughtless, understand prudence, And, ye fools, be ye of an understanding heart.,Riches and honour are with me; Yea, enduring riches and righteousness.,Doth not wisdom call, And understanding put forth her voice?,I wisdom dwell with prudence, And find out knowledge of devices.,While as yet He had not made the earth, nor the fields, Nor the beginning of the dust of the world.,Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him,,My fruit is better than gold, yea, than fine gold; And my produce than choice silver.,They are all plain to him that understandeth, And right to them that find knowledge.,All the words of my mouth are in righteousness, There is nothing perverse or crooked in them. |
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2. Homer, Iliad, 8.245-8.251, 24.306-24.321 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 86| 8.245. ὣς φάτο, τὸν δὲ πατὴρ ὀλοφύρατο δάκρυ χέοντα, 8.246. νεῦσε δέ οἱ λαὸν σόον ἔμμεναι οὐδʼ ἀπολέσθαι. 8.247. αὐτίκα δʼ αἰετὸν ἧκε τελειότατον πετεηνῶν, 8.248. νεβρὸν ἔχοντʼ ὀνύχεσσι τέκος ἐλάφοιο ταχείης· 8.249. πὰρ δὲ Διὸς βωμῷ περικαλλέϊ κάββαλε νεβρόν, 8.250. ἔνθα πανομφαίῳ Ζηνὶ ῥέζεσκον Ἀχαιοί. 8.251. οἳ δʼ ὡς οὖν εἴδονθʼ ὅ τʼ ἄρʼ ἐκ Διὸς ἤλυθεν ὄρνις, 24.306. εὔχετʼ ἔπειτα στὰς μέσῳ ἕρκεϊ, λεῖβε δὲ οἶνον 24.308. Ζεῦ πάτερ Ἴδηθεν μεδέων κύδιστε μέγιστε 24.309. δός μʼ ἐς Ἀχιλλῆος φίλον ἐλθεῖν ἠδʼ ἐλεεινόν, 24.310. πέμψον δʼ οἰωνὸν ταχὺν ἄγγελον, ὅς τε σοὶ αὐτῷ 24.311. φίλτατος οἰωνῶν, καί εὑ κράτος ἐστὶ μέγιστον, 24.312. δεξιόν, ὄφρά μιν αὐτὸς ἐν ὀφθαλμοῖσι νοήσας 24.313. τῷ πίσυνος ἐπὶ νῆας ἴω Δαναῶν ταχυπώλων. 24.314. ὣς ἔφατʼ εὐχόμενος, τοῦ δʼ ἔκλυε μητίετα Ζεὺς 24.321. γήθησαν, καὶ πᾶσιν ἐνὶ φρεσὶ θυμὸς ἰάνθη. | 8.245. So spake he, and the Father had pity on him as he wept, and vouchsafed him that his folk should be saved and not perish. Forthwith he sent an eagle, surest of omens among winged birds, holding in his talons a fawn, the young of a swift hind. Beside the fair altar of Zeus he let fall the fawn, 8.246. So spake he, and the Father had pity on him as he wept, and vouchsafed him that his folk should be saved and not perish. Forthwith he sent an eagle, surest of omens among winged birds, holding in his talons a fawn, the young of a swift hind. Beside the fair altar of Zeus he let fall the fawn, 8.247. So spake he, and the Father had pity on him as he wept, and vouchsafed him that his folk should be saved and not perish. Forthwith he sent an eagle, surest of omens among winged birds, holding in his talons a fawn, the young of a swift hind. Beside the fair altar of Zeus he let fall the fawn, 8.248. So spake he, and the Father had pity on him as he wept, and vouchsafed him that his folk should be saved and not perish. Forthwith he sent an eagle, surest of omens among winged birds, holding in his talons a fawn, the young of a swift hind. Beside the fair altar of Zeus he let fall the fawn, 8.249. So spake he, and the Father had pity on him as he wept, and vouchsafed him that his folk should be saved and not perish. Forthwith he sent an eagle, surest of omens among winged birds, holding in his talons a fawn, the young of a swift hind. Beside the fair altar of Zeus he let fall the fawn, 8.250. even where the Achaeans were wont to offer sacrifice to Zeus from whom all omens come. So they, when they saw that it was from Zeus that the bird was come, leapt the more upon the Trojans and bethought them of battle.Then might no man of the Danaans, for all they were so many, vaunt that he before the son of Tydeus guided his swift horses 8.251. even where the Achaeans were wont to offer sacrifice to Zeus from whom all omens come. So they, when they saw that it was from Zeus that the bird was come, leapt the more upon the Trojans and bethought them of battle.Then might no man of the Danaans, for all they were so many, vaunt that he before the son of Tydeus guided his swift horses 24.306. Then, when he had washed his hands, he took the cup from his wife and then made prayer, standing in the midst of thie court, and poured forth the wine, with a look toward heaven, and spake ahoud, saying:Father Zeus, that rulest from Ida, most glorious, most great, grant that I may come unto Achilles' hut as one to be welcomed and to be pitied; 24.308. Then, when he had washed his hands, he took the cup from his wife and then made prayer, standing in the midst of thie court, and poured forth the wine, with a look toward heaven, and spake ahoud, saying:Father Zeus, that rulest from Ida, most glorious, most great, grant that I may come unto Achilles' hut as one to be welcomed and to be pitied; 24.309. Then, when he had washed his hands, he took the cup from his wife and then made prayer, standing in the midst of thie court, and poured forth the wine, with a look toward heaven, and spake ahoud, saying:Father Zeus, that rulest from Ida, most glorious, most great, grant that I may come unto Achilles' hut as one to be welcomed and to be pitied; 24.310. and send a bird of omen, even the swift messenger that to thyself is dearest of birds and is mightiest in strength; let him appear upon my right hand, to the end that, marking the sign with mine own eyes, I may have trust therein, and go my way to the ships of the Danaans of fleet steeds. So spake he in prayer, and Zeus the Counsellor heard him. 24.311. and send a bird of omen, even the swift messenger that to thyself is dearest of birds and is mightiest in strength; let him appear upon my right hand, to the end that, marking the sign with mine own eyes, I may have trust therein, and go my way to the ships of the Danaans of fleet steeds. So spake he in prayer, and Zeus the Counsellor heard him. 24.312. and send a bird of omen, even the swift messenger that to thyself is dearest of birds and is mightiest in strength; let him appear upon my right hand, to the end that, marking the sign with mine own eyes, I may have trust therein, and go my way to the ships of the Danaans of fleet steeds. So spake he in prayer, and Zeus the Counsellor heard him. 24.313. and send a bird of omen, even the swift messenger that to thyself is dearest of birds and is mightiest in strength; let him appear upon my right hand, to the end that, marking the sign with mine own eyes, I may have trust therein, and go my way to the ships of the Danaans of fleet steeds. So spake he in prayer, and Zeus the Counsellor heard him. 24.314. and send a bird of omen, even the swift messenger that to thyself is dearest of birds and is mightiest in strength; let him appear upon my right hand, to the end that, marking the sign with mine own eyes, I may have trust therein, and go my way to the ships of the Danaans of fleet steeds. So spake he in prayer, and Zeus the Counsellor heard him. 24.321. darting across the city. And at sight of him they waxed glad, and the hearts in the breasts of all were cheered.Then the old man made haste and stepped upon his car, and drave forth from the gateway and the echoing portico. In front the mules drew the four-wheeled waggon, |
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3. Hesiod, Theogony, 81-92, 94-96, 93 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 88| 93. τοίη Μουσάων ἱερὴ δόσις ἀνθρώποισιν. | 93. Sweet dew upon his tongue that there may flow |
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4. Hesiod, Works And Days, 202-212 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 86| 212. ὣς ἔφατʼ ὠκυπέτης ἴρηξ, τανυσίπτερος ὄρνις. | 212. No safeguard. Now I’ll tell, for lords who know |
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| 5. Pindar, Pythian Odes, 1.6, 3.77-3.79 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 86, 87 |
6. Pindar, Olympian Odes, 1.24-1.38, 9.9 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68 | 1.25. with whom the mighty holder of the earth Poseidon fell in love, when Clotho took him out of the pure cauldron, furnished with a gleaming ivory shoulder. Yes, there are many marvels, and yet I suppose the speech of mortals beyond the true account can be deceptive, stories adorned with embroidered lies; [30] and Grace, who fashions all gentle things for men, confers esteem and often contrives to make believable the unbelievable. But the days to come are the wisest witnesses. [35] It is seemly for a man to speak well of the gods; for the blame is less that way. Son of Tantalus, I will speak of you, contrary to earlier stories. When your father invited the gods to a very well-ordered banquet at his own dear Sipylus, in return for the meals he had enjoyed, then it was that the god of the splendid trident seized you, his mind overcome with desire, and carried you away on his team of golden horses to the highest home of widely-honored Zeus, to which at a later time Ganymede came also, [45] to perform the same service for Zeus. But when you disappeared, and people did not bring you back to your mother, for all their searching, right away some envious neighbor whispered that they cut you limb from limb with a knife into the water's rolling boil over the fire, |
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7. Sophocles, Philoctetes, 392, 391 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 145 | 391. Goddess of the hills, Earth all-nourishing, mother of Zeus himself, you through whose realm the great Pactolu |
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8. Plato, Republic, 408b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68| 408b. κοσμίους ἐν διαίτῃ, κἂν εἰ τύχοιεν ἐν τῷ παραχρῆμα κυκεῶνα πιόντες, νοσώδη δὲ φύσει τε καὶ ἀκόλαστον οὔτε αὐτοῖς οὔτε τοῖς ἄλλοις ᾤοντο λυσιτελεῖν ζῆν, οὐδʼ ἐπὶ τούτοις τὴν τέχνην δεῖν εἶναι, οὐδὲ θεραπευτέον αὐτούς, οὐδʼ εἰ Μίδου πλουσιώτεροι εἶεν. | 408b. even if they did happen for the nonce to drink a posset; but they thought that the life of a man constitutionally sickly and intemperate was of no use to himself or others, and that the art of medicine should not be for such nor should they be given treatment even if they were richer than Midas.”“Very ingenious fellows,” he said, “you make out these sons of Asclepius to be.” “'Tis fitting,” said I; “and yet in disregard of our principles the tragedians and Pindar affirm that Asclepius, though he was the son of Apollo, was bribed by gold 408b. even if they did happen for the nonce to drink a posset; but they thought that the life of a man constitutionally sickly and intemperate was of no use to himself or others, and that the art of medicine should not be for such nor should they be given treatment even if they were richer than Midas. Very ingenious fellows, he said, you make out these sons of Asclepius to be. |
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| 9. Plato, Laws, 660e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68 |
10. Herodotus, Histories, 7.72, 1.72, 1.76, 2.152, 1.78, 1.84, 1.146.3, 1.14.3, 1.28, 1.27, 1.26, 1.25, 1.24, 1.23, 1.22, 1.21, 1.20, 1.19, 1.18, 1.17, 1.16, 1.15, 1.14, 1.6, 1.98, 1.97, 1.96, 3.90.2, 2.2, 7.8c, 7.73, 8.138.3, 8.138.2, 1.35.1, 1.45.3, 1.73, 1.74, 2.15.3, 1.7, 1.8, 1.12, 1.11, 1.10, 1.9 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68| 7.72. Παφλαγόνες δὲ ἐστρατεύοντο ἐπὶ μὲν τῇσι κεφαλῇσι κράνεα πεπλεγμένα ἔχοντες, ἀσπίδας δὲ μικρὰς αἰχμάς τε οὐ μεγάλας, πρὸς δὲ ἀκόντια καὶ ἐγχειρίδια, περὶ δὲ τοὺς πόδας πέδιλα ἐπιχώρια ἐς μέσην κνήμην ἀνατείνοντα. Λίγυες δὲ καὶ Ματιηνοὶ καὶ Μαριανδυνοί τε καὶ Σύριοι τὴν αὐτὴν ἔχοντες Παφλαγόσι ἐστρατεύοντο. οἱ δὲ Σύριοι οὗτοι ὑπὸ Περσέων Καππαδόκαι καλέονται. Παφλαγόνων μέν νυν καὶ Ματιηνῶν Δῶτος ὁ Μεγασίδρου ἦρχε, Μαριανδυνῶν δὲ καὶ Λιγύων καὶ Συρίων Γοβρύης ὁ Δαρείου τε καὶ Ἀρτυστώνης. | 7.72. The Paphlagonians in the army had woven helmets on their heads, and small shields and short spears, and also javelins and daggers; they wore their native shoes that reach midway to the knee. The Ligyes and Matieni and Mariandyni and Syrians were equipped like the Paphlagonians. These Syrians are called by the Persians Cappadocians. ,Dotus son of Megasidrus was commander of the Paphlagonians and Matieni, Gobryas son of Darius and Artystone of the Mariandyni and Ligyes and Syrians. |
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11. Euripides, Bacchae, 276, 275 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 145| 275. τὰ πρῶτʼ ἐν ἀνθρώποισι· Δημήτηρ θεά— | 275. are first among men: the goddess Demeter—she is the earth, but call her whatever name you wish; she nourishes mortals with dry food; but he who came afterwards, the offspring of Semele, discovered a match to it, the liquid drink of the grape, and introduced it |
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| 12. Euripides, Hippolytus, 671 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 83 |
| 13. Theopompus of Chios, Fragments, f75 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68 |
14. Thucydides, The History of The Peloponnesian War, 8.97.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 331| 8.97.2. ἐγίγνοντο δὲ καὶ ἄλλαι ὕστερον πυκναὶ ἐκκλησίαι, ἀφ’ ὧν καὶ νομοθέτας καὶ τἆλλα ἐψηφίσαντο ἐς τὴν πολιτείαν. καὶ οὐχ ἥκιστα δὴ τὸν πρῶτον χρόνον ἐπί γε ἐμοῦ Ἀθηναῖοι φαίνονται εὖ πολιτεύσαντες: μετρία γὰρ ἥ τε ἐς τοὺς ὀλίγους καὶ τοὺς πολλοὺς ξύγκρασις ἐγένετο καὶ ἐκ πονηρῶν τῶν πραγμάτων γενομένων τοῦτο πρῶτον ἀνήνεγκε τὴν πόλιν. | 8.97.2. or if he did should be held accursed. Many other assemblies were held afterwards, in which law-makers were elected and all other measures taken to form a constitution. It was during the first period of this constitution that the Athenians appear to have enjoyed the best government that they ever did, at least in my time. For the fusion of the high and the low was effected with judgment, and this was what first enabled the state to raise up her head after her manifold disasters. |
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15. Xenophon, The Persian Expedition, 1.2.13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68| 1.2.13. ἐντεῦθεν δὲ ἐλαύνει σταθμοὺς δύο παρασάγγας δέκα εἰς Θύμβριον, πόλιν οἰκουμένην. ἐνταῦθα ἦν παρὰ τὴν ὁδὸν κρήνη ἡ Μίδου καλουμένη τοῦ Φρυγῶν βασιλέως, ἐφʼ ᾗ λέγεται Μίδας τὸν Σάτυρον θηρεῦσαι οἴνῳ κεράσας αὐτήν. | 1.2.13. Thence he marched two stages, ten parasangs, to the inhabited city of Thymbrium. There, alongside the road, was the so-called spring of Midas, the king of the Phrygians, at which Midas, according to the story, caught the satyr by mixing wine with the water of the spring. 14 Thence he marched two stages, ten parasangs, to Tyriaeum, an inhabited city. There he remained three days. And the Cilician queen, as the report ran, asked Cyrus to exhibit his army to her; such an exhibition was what he desired to make, and accordingly he held a review of the Greeks and the barbarians on the plain. 15 He ordered the Greeks to form their lines and take their positions just as they were accustomed to do for battle, each general marshalling his own men. So they formed the line four deep, Menon and his troops occupying the right wing, Clearchus and his troops the left, and the other generals the centre. 16 Cyrus inspected the barbarians first, and they marched past with their cavalry formed in troops and their infantry in companies; then he inspected the Greeks, driving past them in a chariot, the Cilician queen in a carriage. And the Greeks all had helmets of bronze, crimson tunics, and greaves, and carried their shields uncovered. 17 When he had driven past them all, he halted his chariot in front of the centre of the phalanx, and sending his interpreter Pigres to the generals of the Greeks, gave orders that the troops should advance arms and the phalanx move forward in a body. The generals transmitted these orders to the soldiers, and when the trumpet sounded, they advanced arms and charged. And then, as they went on faster and faster, at length with a shout the troops broke into a run of their own accord, in the direction of the camp. 18 As for the barbarians, they were terribly frightened; the Cilician queen took to flight in her carriage, and the people in the market left their wares behind and took to their heels; while the Greeks with a roar of laughter came up to their camp. Now the Cilician queen was filled with admiration at beholding the brilliant appearance and the order of the Greek army; and Cyrus was delighted to see the terror with which the Greeks inspired the barbarians. |
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16. Aristophanes, The Rich Man, 287 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68, 72| 287. νὴ τοὺς θεοὺς Μίδαις μὲν οὖν, ἢν ὦτ' ὄνου λάβητε. | |
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17. Aristophanes, Birds, 1072-1073 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 83| 1073. λαμβάνειν τάλαντον, ἤν τε τῶν τυράννων τίς τινα | |
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18. Xenophon, Memoirs, 1.2.41-1.2.42 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 331| 1.2.41. εἰπέ μοι, φάναι, ὦ Περίκλεις, ἔχοις ἄν με διδάξαι τί ἐστι νόμος; πάντως δήπου, φάναι τὸν Περικλέα. δίδαξον δὴ πρὸς τῶν θεῶν, φάναι τὸν Ἀλκιβιάδην· ὡς ἐγὼ ἀκούων τινῶν ἐπαινουμένων, ὅτι νόμιμοι ἄνδρες εἰσίν, οἶμαι μὴ ἂν δικαίως τούτου τυχεῖν τοῦ ἐπαίνου τὸν μὴ εἰδότα τί ἐστι νόμος. 1.2.42. ἀλλʼ οὐδέν τι χαλεποῦ πράγματος ἐπιθυμεῖς, ὦ Ἀλκιβιάδη, φάναι τὸν Περικλέα, βουλόμενος γνῶναι τί ἐστι νόμος· πάντες γὰρ οὗτοι νόμοι εἰσίν, οὓς τὸ πλῆθος συνελθὸν καὶ δοκιμάσαν ἔγραψε, φράζον ἅ τε δεῖ ποιεῖν καὶ ἃ μή. πότερον δὲ τἀγαθὰ νομίσαν δεῖν ποιεῖν ἢ τὰ κακά; τἀγαθὰ νὴ Δία, φάναι, ὦ μειράκιον, τὰ δὲ κακὰ οὔ. | 1.2.41. Tell me, Pericles, he said, can you teach me what a law is? Certainly, he replied. Then pray teach me. For whenever I hear men praised for keeping the laws, it occurs to me that no one can really deserve that praise who does not know what a law is. 1.2.41. "Tell me, Pericles," he said, "can you teach me what a law is?" "Certainly," he replied. "Then pray teach me. For whenever I hear men praised for keeping the laws, it occurs to me that no one can really deserve that praise who does not know what a law is." 1.2.42. Well, Alcibiades, there is no great difficulty about what you desire. You wish to know what a law is. Laws are all the rules approved and enacted by the majority in assembly, whereby they declare what ought and what ought not to be done. Do they suppose it is right to do good or evil? Good, of course, young man, — not evil. 1.2.42. "Well, Alcibiades, there is no great difficulty about what you desire. You wish to know what a law is. Laws are all the rules approved and enacted by the majority in assembly, whereby they declare what ought and what ought not to be done." "Do they suppose it is right to do good or evil?" "Good, of course, young man, — not evil." |
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| 19. Xenophon, The Education of Cyrus, 7.1.4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 86 |
| 20. Aristotle, Politics, 1257b (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 72 |
21. Hyginus, Fabulae (Genealogiae), 191 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68 | 191. KING MIDAS: Midas, Mygdonian king, son of the Mother goddess from Timolus . . . was taken [as judge] at the time when Apollo contested with Marsyas, or Pan, on the pipes. When Timolus gave the victory to Apollo, Midas said it should rather have been given to Marsyas. Then Apollo angrily said to Midas: "You will have ears to match the mind you have in judging", and with these words he caused him to have ass's ears. At the time when Father Liber was leading his army into India, Silenus wandered away; Midas entertained him generously, and gave him a guide to conduct him to Liber's company. Because of this favour, Father Liber gave Midas the privilege of asking him for whatever he wanted. Midas asked that whatever he touched should become gold. When he had been granted the wish, and came to his palace, whatever he touched became gold. When now he was being tortured with hunger, he begged Liber to take away the splendid gift. Liber bade him bathe in the River Pactolus, and when his body touched the water it became a golden colour. The river in Lydia is now called Chrysorrhoas. |
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22. Strabo, Geography, 1.3.17, 1.3.21, 7.7.1, 7.25, 10.3.7, 12.4.10, 12.5.3, 12.8.2, 12.8.21, 14.5.28 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68, 72, 89, 94 | 1.3.17. Many writers have recorded similar occurrences, but it will suffice us to narrate those which have been collected by Demetrius of Skepsis. Apropos of that passage of Homer: — And now they reach'd the running rivulets clear, Where from Scamander's dizzy flood arise Two fountains, tepid one, from which a smoke Issues voluminous as from a fire, The other, even in summer heats, like hail For cold, or snow, or crystal stream frost-bound: Iliad xxii. 147. this writer tells us we must not be surprised, that although the cold spring still remains, the hot cannot be discovered; and says we must reckon the failing of the hot spring as the cause. He goes on to relate certain catastrophes recorded by Democles, how formerly in the reign of Tantalus there were great earthquakes in Lydia and Ionia as far as the Troad, which swallowed up whole villages and overturned Mount Sipylus; marshes then became lakes, and the city of Troy was covered by the waters. Pharos, near Egypt, which anciently was an island, may now be called a peninsula, and the same may be said of Tyre and Clazomenae. During my stay at Alexandria in Egypt the sea rose so high near Pelusium and Mount Casius as to overflow the land, and convert the mountain into an island, so that a journey from Casius into Phoenicia might have been undertaken by water. We should not be surprised therefore if in time to come the isthmus which separates the Egyptian sea from the Erythraean Sea, should part asunder or subside, and becoming a strait, connect the outer and inner seas, similarly to what has taken place at the strait of the Pillars. At the commencement of this work will be found some other narrations of a similar kind, which should be considered at the same time, and which will greatly tend to strengthen our belief both in these works of nature and also in its other changes. 1.3.21. Those who desire to instill into us that more perfect freedom from [ignorant] wonder, which Democritus and all other philosophers so highly extol, should add the changes which have been produced by the migrations of various tribes: we should thus be inspired with courage, steadiness, and composure. For instance, the Western Iberians, removed to the regions beyond the Euxine and Colchis, being separated from Armenia, according to Apollodorus, by the Araxes, but rather by the Cyrus and Moschican mountains. The expedition of the Egyptians into Ethiopia and Colchis. The migration of the Heneti, who passed from Paphlagonia into the country bordering on the Adriatic Gulf. Similar emigrations were also undertaken by the nations of Greece, the Ionians, Dorians, Achaians, and Aeolians; and the Aenians, now next neighbours to the Aetolians, formerly dwelt near Dotium and Ossa, beyond the Perrhaebi; the Perrhaebi too are but wanderers here themselves. Our present work furnishes numerous instances of the same kind. Some of these are familiar to most readers, but the migrations of the Carians, the Treres, the Teucrians, and the Galatae or Gauls, are not so generally known. Nor yet for the most part are the expeditions of their chiefs, for instance, Madys the Scythian, Tearko the Ethiopian, Cobus of Trerus, Sesostris and Psammeticus the Egyptians; nor are those of the Persians from Cyrus to Xerxes familiar to every one. The Kimmerians, or a separate tribe of them, called the Treres, have frequently overrun the countries to the right of the Euxine and those adjacent to them, bursting now into Paphlagonia, now into Phrygia, as they did when, according to report, Midas came to his death by drinking bull's blood. Lygdamis led his followers into Lydia, passed through Ionia, took Sardis, but was slain in Cilicia. The Kimmerians and Treres frequently made similar incursions, until at last, as it is reported, these latter, together with [their chief] Cobus, were driven out by Madys, king of the Scythians. But enough has been said in this place on the general history of the earth, as each country will have a particular account. 7.7.1. EpirusThese alone, then, of all the tribes that are marked off by the Ister and by the Illyrian and Thracian mountains, deserve to be mentioned, occupying as they do the whole of the Adriatic seaboard beginning at the recess, and also the sea-board that is called the left parts of the Pontus, and extends from the Ister River as far as Byzantium. But there remain to be described the southerly parts of the aforesaid mountainous country and next thereafter the districts that are situated below them, among which are both Greece and the adjacent barbarian country as far as the mountains. Now Hecataeus of Miletus says of the Peloponnesus that before the time of the Greeks it was inhabited by barbarians. Yet one might say that in the ancient times the whole of Greece was a settlement of barbarians, if one reasons from the traditions themselves: Pelops brought over peoples from Phrygia to the Peloponnesus that received its name from him; and Danaus from Egypt; whereas the Dryopes, the Caucones, the Pelasgi, the Leleges, and other such peoples, apportioned among themselves the parts that are inside the isthmus — and also the parts outside, for Attica was once held by the Thracians who came with Eumolpus, Daulis in Phocis by Tereus, Cadmeia by the Phoenicians who came with Cadmus, and Boeotia itself by the Aones and Temmices and Hyantes. According to Pindar, there was a time when the Boeotian tribe was called Syes. Moreover, the barbarian origin of some is indicated by their names — Cecrops, Godrus, Aiclus, Cothus, Drymas, and Crinacus. And even to the present day the Thracians, Illyrians, and Epeirotes live on the flanks of the Greeks (though this was still more the case formerly than now); indeed most of the country that at the present time is indisputably Greece is held by the barbarians — Macedonia and certain parts of Thessaly by the Thracians, and the parts above Acaria and Aitolia by the Thesproti, the Cassopaei, the Amphilochi, the Molossi, and the Athamanes — Epeirotic tribes. 10.3.7. The accounts which are more remotely related, however, to the present subject, but are wrongly, on account of the identity of the names, brought into the same connection by the historians — I mean those accounts which, although they are called Curetan History and History of the Curetes, just as if they were the history of those Curetes who lived in Aitolia and Acaria, not only are different from that history, but are more like the accounts of the Satyri, Sileni, Bacchae, and Tityri; for the Curetes, like these, are called genii or ministers of gods by those who have handed down to us the Cretan and the Phrygian traditions, which are interwoven with certain sacred rites, some mystical, the others connected in part with the rearing of the child Zeus in Crete and in part with the orgies in honor of the Mother of the Gods which are celebrated in Phrygia and in the region of the Trojan Ida. But the variation in these accounts is so small that, whereas some represent the Corybantes, the Cabeiri, the Idaean Dactyli, and the Telchines as identical with the Curetes, others represent them as all kinsmen of one another and differentiate only certain small matters in which they differ in respect to one another; but, roughly speaking and in general, they represent them, one and all, as a kind of inspired people and as subject to Bacchic frenzy, and, in the guise of ministers, as inspiring terror at the celebration of the sacred rites by means of war-dances, accompanied by uproar and noise and cymbals and drums and arms, and also by flute and outcry; and consequently these rites are in a way regarded as having a common relationship, I mean these and those of the Samothracians and those in Lemnos and in several other places, because the divine ministers are called the same. However, every investigation of this kind pertains to theology, and is not foreign to the speculation of the philosopher. 12.5.3. Pessinus is the greatest of the emporiums in that part of the world, containing a sanctuary of the Mother of the Gods, which is an object of great veneration. They call her Agdistis. The priests were in ancient times potentates, I might call them, who reaped the fruits of a great priesthood, but at present the prerogatives of these have been much reduced, although the emporium still endures. The sacred precinct has been built up by the Attalic kings in a manner befitting a holy place, with a sanctuary and also with porticos of white marble. The Romans made the sanctuary famous when, in accordance with oracles of the Sibyl, they sent for the statue of the goddess there, just as they did in the case of that of Asclepius at Epidaurus. There is also a mountain situated above the city, Dindymum, after which the country Dindymene was named, just as Cybele was named after Cybela. Near by, also, flows the Sangarius River; and on this river are the ancient habitations of the Phrygians, of Midas, and of Gordius, who lived even before his time, and of certain others, — habitations which preserve not even traces of cities, but are only villages slightly larger than the others, for instance, Gordium and Gorbeus, the royal residence of Castor the son of Saocondarius, where Deiotarus, Castor's father-in-law, slew him and his own daughter. And he pulled down the fortress and ruined most of the settlement. |
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23. Diodorus Siculus, Historical Library, 4.74.2, 5.49.1-5.49.4, 5.64.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68, 72, 89 | 5.49.3. Thereupon Cybelê, joining herself to the first Olympus, begat Alcê and called the goddess Cybelê after herself; and Corybas gave the name of Corybantes to all who, in celebrating the rites of his mother, acted like men possessed, and married Thebê, the daughter of Cilix. 5.49.4. In like manner he also transferred the flute from Samothrace to Phrygia and to Lyrnessus the lyre which Hermes gave and which at a later time Achilles took for himself when he sacked that city. To Iasion and Demeter, according to the story the myths relate, was born Plutus or Wealth, but the reference is, as a matter of fact, to the wealth of the corn, which was presented to Iasion because of Demeter's association with him at the time of the wedding of Harmonia. 5.64.4. But some historians, and Ephorus is one of them, record that the Idaean Dactyli were in fact born on the Mt. Idê which is in Phrygia and passed over to Europe together with Mygdon; and since they were wizards, they practised charms and initiatory rites and mysteries and in the course of a sojourn in Samothrace they amazed the natives of that island not a little by their skill in such matters. And it was at this time, we are further told, that Orpheus, who was endowed with an exceptional gift of poesy and song, also became a pupil of theirs, and he was subsequently the first to introduce initiatory rites and mysteries to the Greeks. |
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24. Ovid, Metamorphoses, 11.90-11.145 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68| 11.90. at Silenus abest: titubantem annisque meroque 11.91. ruricolae cepere Phryges vinctumque coronis 11.92. ad regem duxere Midan, cui Thracius Orpheus 11.93. orgia tradiderat cum Cecropio Eumolpo. | 11.90. appeared and saved the head from that attack: 11.91. before the serpent could inflict a sting, 11.92. he drove it off, and hardened its wide jaw 11.93. to rigid stone. |
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| 25. Nicolaus of Damascus, Fragments, f47.6 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 86 |
| 26. Pliny The Elder, Natural History, 31.30 (1st cent. CE - 1st cent. CE) Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 72 |
27. Arrian, Anabasis of Alexander, 2.3.1-2.3.8 (1st cent. CE - missingth cent. CE) Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 83, 99, 117, 331| 2.3.1. Ἀλέξανδρος δὲ ὡς ἐς Γόρδιον παρῆλθε, πόθος λαμβάνει αὐτὸν ἀνελθόντα ἐς τὴν ἄκραν, ἵνα καὶ τὰ βασίλεια ἦν τὰ Γορδίου καὶ τοῦ παιδὸς αὐτοῦ Μίδου, τὴν ἅμαξαν ἰδεῖν τὴν Γορδίου καὶ τοῦ ζυγοῦ τῆς ἁμάξης τὸν δεσμόν. 2.3.2. λόγος δὲ περὶ τῆς ἀμάξης ἐκείνης παρὰ τοῖς προσχώροις πολὺς κατεῖχε, Γόρδιον εἶναι τῶν πάλαι Φρυγῶν ἄνδρα πένητα καὶ ὀλίγην εἶναι αὐτῷ γῆν ἐργάζεσθαι καὶ ζεύγη βοῶν δύο· καὶ τῷ μὲν ἀροτριᾶν, τῶ δὲ ἁμαξεύειν τὸν Γόρδιον. 2.3.3. καί ποτε ἀροῦντος αὐτοῦ ἐπιστῆναι ἐπὶ τὸν ζυγὸν ἀετὸν καὶ ἐπιμεῖναι ἔστε ἐπὶ βουλυτὸν καθήμενον· τὸν δὲ ἐκπλαγέντα τῇ ὄψει ἰέναι κοινώσοντα ὑπὲρ τοῦ θείου παρὰ τοὺς Τελμισσέας τοὺς μάντεις· εἶναι γὰρ τοὺς Τελμισσέας σοφοὺς τὰ θεῖα ἐξηγεῖσθαι καὶ σφισιν ἀπὸ γένους δεδόσθαι αὐτοῖς καὶ γυναιξὶν καὶ παισὶ τὴν μαντείαν. 2.3.4. προσάγοντα δὲ κώμῃ τινὶ τῶν Τελμισσέων ἐντυχεῖν παρθένῳ ὑδρευομένῃ καὶ πρὸς ταύτην εἰπεῖν ὅπως οἱ τὸ τοῦ ἀετοῦ ἔσχε· τὴν δέ, εἶναι γὰρ καὶ αὐτὴν τοῦ μαντικοῦ γένους, θύειν κελεῦσαι τῷ Διὶ τῷ βασιλεῖ, ἐπανελθόντα ἐς τὸν τόπον αὐτόν. καὶ, δεηθῆναι γὰρ αὐτῆς Γόρδιον τὴν θυσίαν ξυνεπισπομένην οἱ αὐτὴν ἐξηγήσασθαι, θῦσαί τε ὅπως ἐκείνη ὑπετίθετο τὸν Γόρδιον καὶ ξυγγενέσθαι ἐπὶ γάμῳ τῇ παιδὶ καὶ γενέσθαι αὐτοῖν παῖδα Μίδαν ὄνομα. 2.3.5. ἤδη τε ἄνδρα εἶναι τὸν Μίδαν καλὸν καὶ γενναῖον καὶ ἐν τούτῳ στάσει πιέζεσθαι ἐν σφίσι τοὺς Φρύγας, καὶ γενέσθαι αὐτοῖς χρησμὸν, ὅτι ἅμαξα ἄξει αὐτοῖς βασιλέα καὶ ὅτι οὗτος αὐτοῖς καταπαύσει τὴν στάσιν. ἔτι δὲ περὶ αὐτῶν τούτων βουλευομένοις ἐλθεῖν τὸν Μίδαν ὁμοῦ τῷ πατρὶ καὶ τῇ μητρὶ καὶ ἐπιστῆναι τῇ ἐκκλησίᾳ αὐτῇ ἁμάξῃ. 2.3.6. τοὺς δὲ ξυμβαλόντας τὸ μαντεῖον τοῦτον ἐκεῖνον γνῶναι ὄντα, ὅντινα ὁ θεὸς αὐτοῖς ἔφραζεν, ὅτι ἄξει ἡ ἅμαξα· καὶ καταστῆσαι μὲν αὐτοὺς βασιλέα τὸν Μίδαν, Μίδαν δὲ αὐτοῖς τὴν στάσιν καταπαῦσαι, καὶ τὴν ἅμαξαν τοῦ πατρὸς ἐν τῇ ἄκρᾳ ἀναθεῖναι χαριστήρια τῷ Διὶ τῷ βασιλεῖ ἐπὶ τοῦ ἀετοῦ τῇ πομπῇ. πρὸς δὲ δὴ τούτοις καὶ τόδε περὶ τῆς ἁμάξης ἐμυθεύετο, ὅστις λύσειε τοῦ ζυγοῦ τῆς ἁμάξης τὸν δεσμόν, τοῦτον χρῆναι ἄρξαι τῆς Ἀσίας. 2.3.7. ἦν δὲ ὁ δεσμὸς ἐκ φλοιοῦ κρανίας καὶ τούτου οὔτε τέλος οὔτε ἀρχὴ ἐφαίνετο. Ἀλέξανδρος δὲ ὡς ἀπόρως μὲν εἶχεν ἐξευρεῖν λύσιν τοῦ δεσμοῦ, ἄλυτον δὲ περιιδεῖν οὐκ ἤθελε, μή τινα καὶ τοῦτο ἐς τοὺς πολλοὺς κίνησιν ἐργάσηται, οἱ μὲν λέγουσιν, ὅτι παίσας τῷ ξίφει διέκοψε τὸν δεσμὸν καὶ λελύσθαι ἔφη· Ἀριστόβουλος Aristob fr. 4 δὲ λέγει ἐξελόντα τὸν ἕστορα τοῦ ῥυμοῦ, ὃς ἦν τύλος διαβεβλημένος διὰ τοῦ ῥυμοῦ διαμπάξ, ξυνέχων τὸν δεσμόν, ἐξελκύσαι ἔξω τοῦ ῥυμοῦ τὸ ν ζυγόν. | 2.3.1. ALEXANDER AT GORDIUM: WHEN Alexander arrived at Gordium, he was seized with an ardent desire to go up into the citadel, which contained the palace of Gordius and his son Midas. He was also desirous of seeing the wagon of Gordius and the cord of the yoke of this wagon. There was a great deal of talk about this wagon among the neighbouring population. It was said that Gordius was a poor man among the ancient Phrygians, who had a small piece of land to till, and two yoke of oxen. He used one of these in ploughing and the other to draw the wagon. On one occasion, while he was ploughing, an eagle settled upon the yoke, and remained sitting there until the time came for unyoking the oxen. Being alarmed at the sight, he went to the Telmissian soothsayers to consult them about the sign from the deity; for the Telmissians were skilful in interpreting the meaning of Divine manifestations, and the power of divination has been bestowed not only upon the men, but also upon their wives and children from generation to generation. When Gordius was driving his wagon near a certain village of the Telmissians, he met a maiden fetching water from the spring, and to her he related how the sign of the eagle had appeared to him. As she herself was of the prophetic race, she instructed him to return to the very spot and offer sacrifice to Zeus the king. Gordius requested her to accompany him and direct him how to perform the sacrifice. He offered the sacrifice in the way the girl suggested, and afterwards married her. A son was born to them named Midas. When Midas was grown to be a man, handsome and valiant, the Phrygians were harassed by civil discord, and consulting the oracle, they were told that a wagon would bring them a king, who would put an end to their discord. 2.3.2. While they were still deliberating about this very matter, Midas arrived with his father and mother, and stopped near the assembly, wagon and all. They, comparing the oracular response with this occurrence, decided that this was the person whom the god told them the wagon would bring. They therefore appointed Midas king; and he, putting an end to their discord, dedicated his father's wagon in the citadel as a thank-offering to Zeus the king for sending the eagle. In addition to this the following saying was current concerning the wagon, that whosoever could loosen the cord of the yoke of this wagon, was destined to gain the rule of Asia. The cord was made of cornel bark, and neither end nor beginning to it could be seen. It is said by some that when Alexander could find out no way to loosen the cord and yet was unwilling to allow it to remain unloosened, lest this should exercise some disturbing influence upon the multitude, he struck it with his sword and cutting it through, said that it had been loosened. But Aristobulus says that he pulled out the pin of the wagon-pole, which was a wooden peg driven right through it, holding the cord together. Having done this, he drew out the yoke from the wagon-pole. How Alexander performed the feat in connection with this cord, I cannot affirm with confidence. At any rate both he and his troops departed from the wagon as if the oracular prediction concerning the loosening of the cord had been fulfilled. Moreover, that very night, the thunder and lightning were signs of its fulfilment; and for this reason Alexander offered sacrifice on the following day to the gods who had revealed the signs and the way to loosen the cord. |
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28. Plutarch, Alexander The Great, 7.2-7.5, 18.1-18.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 72, 83| 7.2. μετεπέμψατο τῶν φιλοσόφων τὸν ἐνδοξότατον καὶ λογιώτατον Ἀριστοτέλην, καλὰ καὶ πρέποντα διδασκάλια τελέσας αὐτῷ. τὴν γὰρ Σταγειριτῶν πόλιν, ἐξ ἧς ἦν Ἀριστοτέλης, ἀνάστατον ὑπʼ αὐτοῦ γεγενημένην συνῴκισε πάλιν, καὶ τοὺς διαφυγόντας ἢ δουλεύοντας τῶν πολιτῶν ἀποκατέστησε. 7.3. σχολὴν μὲν οὖν αὐτοῖς καὶ διατριβὴν τὸ περὶ Μίεζαν Νυμφαῖον ἀπέδειξεν, ὅπου μέχρι νῦν Ἀριστοτέλους ἕδρας τε λιθίνας καὶ ὑποσκίους περιπάτους δεικνύουσιν. ἔοικε δὲ Ἀλέξανδρος οὐ μόνον τὸν ἠθικὸν καὶ πολιτικὸν παραλαβεῖν λόγον, ἀλλὰ καὶ τῶν ἀπορρήτων καὶ βαθυτέρων διδασκαλιῶν, ἃς οἱ ἄνδρες ἰδίως ἀκροαματικὰς καὶ ἐποπτικὰς προσαγορεύοντες οὐκ ἐξέφερον εἰς πολλούς, μετασχεῖν. 7.4. ἤδη γὰρ εἰς Ἀσίαν διαβεβηκώς, καὶ πυθόμενος λόγους τινὰς ἐν βιβλίοις περὶ τούτων ὑπὸ Ἀριστοτέλους ἐκδεδόσθαι, γράφει πρὸς αὐτὸν ὑπὲρ φιλοσοφίας παρρησιαζόμενος ἐπιστολήν, ἧς ἀντίγραφόν ἐστιν· Ἀλέξανδρος Ἀριστοτέλει εὖ πράττειν. οὐκ ὀρθῶς ἐποίησας ἐκδοὺς τοὺς ἀκροαματικοὺς τῶν λόγων τίνι γὰρδὴ διοίσομεν ἡμεῖς τῶν ἄλλων, εἰ καθʼ οὓς ἐπαιδεύθημεν λόγους, οὗτοι πάντων ἔσονται κοινοί; ἐγὼ δὲ βουλοίμην ἂν ταῖς περὶ τὰ ἄριστα ἐμπειρίαις ἢ ταῖς δυνάμεσι διαφέρειν. ἔρρωσο. 7.5. ταύτην μὲν οὖν τὴν φιλοτιμίαν αὐτοῦ παραμυθούμενος Ἀριστοτέλης ἀπολογεῖται περὶ τῶν λόγων ἐκείνων, ὡς καὶ ἐκδεδομένων καὶ μὴ ἐκδεδομένων· ἀληθῶς γὰρ ἡ μετὰ τὰ φυσικὰ πραγματεία πρὸς διδασκαλίαν καὶ μάθησιν οὐδὲν ἔχουσα χρήσιμον ὑπόδειγμα τοῖς πεπαιδευμένοις ἀπʼ ἀρχῆς γέγραπται. 18.2. οἱ μὲν οὖν πολλοί φασι, τῶν δεσμῶν τυφλὰς ἐχόντων τὰς ἀρχὰς καί διʼ ἀλλήλων πολλάκις σκολιοῖς ἑλιγμοῖς ὑποφερομένων, τὸν Ἀλέξανδρον ἀμηχανοῦντα λῦσαι διατεμεῖν τῇ μαχαίρᾳ τὸ σύναμμα, καί πολλὰς ἐξ αὐτοῦ κοπέντος ἀρχὰς φανῆναι. Ἀριστόβουλος δὲ καί πάνυ λέγει ῥᾳδίαν αὐτῷ τὴν λύσιν γενέσθαι, ἐξελόντι τοῦ ῥυμοῦ τὸν ἕστορα καλούμενον, ᾧ συνείχετο τὸ ζυγόδεσμον, εἶθʼ οὕτως ὑφελκύσαντι τὸν ζυγόν. | 7.2. he sent for the most famous and learned of philosophers, Aristotle, and paid him a noble and appropriate tuition-fee. The city of Stageira, that is, of which Aristotle was a native, and which he had himself destroyed, he peopled again, and restored to it those of its citizens who were in exile or slavery. 7.3. Well, then, as a place where master and pupil could labour and study, he assigned them the precinct of the nymphs near Mieza, where to this day the visitor is shown the stone seats and shady walks of Aristotle. It would appear, moreover, that Alexander not only received from his master his ethical and political doctrines, but also participated in those secret and more profound teachings which philosophers designate by the special terms acroamatic and epoptic, i.e., fit for oral teaching only, and for the initiated; esoteric, as opposed to exoteric doctrines. and do not impart to many. 7.4. For after he had already crossed into Asia, and when he learned that certain treatises on these recondite matters had been published in books by Aristotle, he wrote him a letter on behalf of philosophy, and put it in plain language. And this is a copy of the letter. Alexander, to Aristotle, greeting. Thou hast not done well to publish thy acroamatic doctrines; for in what shall I surpass other men if those doctrines wherein I have been trained are to be all men’s common property? But I had rather excel in my acquaintance with the best things than in my power. Farewell. 7.5. Accordingly, in defending himself, Aristotle encourages this ambition of Alexander by saying that the doctrines of which he spoke were both published and not published; for in truth his treatise on metaphysics is of no use for those who would either teach or learn the science, but is written as a memorandum for those already trained therein. 18.2. Well, then, most writers say that since the fastenings had their ends concealed, and were intertwined many times in crooked coils, Alexander was at a loss how to proceed, and finally loosened the knot by cutting it through with his sword, and that when it was thus smitten many ends were to be seen. But Aristobulus says that he undid it very easily, by simply taking out the so-called hestor, or pin, of the waggon-pole, by which the yoke-fastening was held together, and then drawing away the yoke. Cf. Arrian, Anab. ii. 3 . |
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29. Plutarch, Themistocles, 31.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 87| 31.1. ἤδη δὲ πεντήκοντα ἔτη γεγονώς, ὥς φησιν Ἑλλάνικος, ἔπραξε τὰ περὶ τὴν Ἑλένην, οὐ καθʼ ὥραν. ὅθεν ὡς δὴ μέγιστον ἐπανορθούμενοι τοῦτο τῶν ἐγκλημάτων, ἔνιοι λέγουσιν οὐκ αὐτὸν ἁρπάσαι τὴν Ἑλένην, ἀλλὰ Ἴδα καὶ Λυγκέως ἁρπασάντων παρακαταθήκην λαβόντα τηρεῖν καὶ μὴ προΐεσθαι τοῖς Διοσκούροις ἀπαιτοῦσιν· ἢ νὴ Δία Τυνδάρεω παραδόντος αὐτοῦ, φοβηθέντος Ἐναρσφόρον τὸν Ἱπποκόωντος ἔτι νηπίαν οὖσαν βιαζόμενον τὴν Ἑλένην λαβεῖν. τὰ δὲ εἰκότα καὶ πλείστους ἔχοντα μάρτυρας τοιαῦτά ἐστιν. | |
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30. Pausanias, Description of Greece, 5.1.6, 5.13.7, 9.5.7, 9.25.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68, 87, 129| 5.13.7. Πέλοπος δὲ καὶ Ταντάλου τῆς παρʼ ἡμῖν ἐνοικήσεως σημεῖα ἔτι καὶ ἐς τόδε λείπεται, Ταντάλου μὲν λίμνη τε ἀπʼ αὐτοῦ καλουμένη καὶ οὐκ ἀφανὴς τάφος, Πέλοπος δὲ ἐν Σιπύλῳ μὲν θρόνος ἐν κορυφῇ τοῦ ὄρους ἐστὶν ὑπὲρ τῆς Πλαστήνης μητρὸς τὸ ἱερόν, διαβάντι δὲ Ἕρμον ποταμὸν Ἀφροδίτης ἄγαλμα ἐν Τήμνῳ πεποιημένον ἐκ μυρσίνης τεθηλυίας· ἀναθεῖναι δὲ Πέλοπα αὐτὸ παρειλήφαμεν μνήμῃ, προϊλασκόμενόν τε τὴν θεὸν καὶ γενέσθαι οἱ τὸν γάμον τῆς Ἱπποδαμείας αἰτούμενον. 9.25.3. διαβάντων δὲ ποταμὸν καλούμενον ἀπὸ γυναικὸς τῆς Λύκου Δίρκην—ὑπὸ ταύτης δὲ ἔχει λόγος Ἀντιόπην κακοῦσθαι καὶ διʼ αὐτὸ ὑπὸ τῶν Ἀντιόπης παίδων συμβῆναι τῇ Δίρκῃ τὴν τελευτήν—, διαβᾶσιν οὖν τὴν Δίρκην οἰκίας τε ἐρείπια τῆς Πινδάρου καὶ μητρὸς Δινδυμήνης ἱερόν, Πινδάρου μὲν ἀνάθημα, τέχνη δὲ τὸ ἄγαλμα Ἀριστομήδους τε καὶ Σωκράτους Θηβαίων. μιᾷ δὲ ἐφʼ ἑκάστων ἐτῶν ἡμέρᾳ καὶ οὐ πέρα τὸ ἱερὸν ἀνοίγειν νομίζουσιν· ἐμοὶ δὲ ἀφικέσθαι τε ἐξεγεγόνει τὴν ἡμέραν ταύτην καὶ τὸ ἄγαλμα εἶδον λίθου τοῦ Πεντελῆσι καὶ αὐτὸ καὶ τὸν θρόνον. | 5.13.7. That Pelops and Tantalus once dwelt in my country there have remained signs right down to the present day. There is a lake called after Tantalus and a famous grave, and on a peak of Mount Sipylus there is a throne of Pelops beyond the sanctuary of Plastene the Mother. If you cross the river Hermus you see an image of Aphrodite in Temnus made of a living myrtle-tree. It is a tradition among us that it was dedicated by Pelops when he was propitiating the goddess and asking for Hippodameia to be his bride. 9.25.3. There is a river called Dirce after the wife of Lycus. The story goes that Antiope was ill-treated by this Dirce, and therefore the children of Antiope put Dirce to death. Crossing the river you reach the ruins of the house of Pindar, and a sanctuary of the Mother Dindymene. Pindar dedicated the image, and Aristomedes and Socrates, sculptors of Thebes, made it. Their custom is to open the sanctuary on one day in each year, and no more. It was my fortune to arrive on that day, and I saw the image, which, like the throne, is of Pentelic marble. |
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31. Aelian, Varia Historia, 3.18 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68 | 3.18. Theopompus relates a discourse between Midas the Phrygian and Silenus. This Silenus was son of a Nymph, inferior by nature to the Gods only, superior to men and Death. Amongst other things, Silenus told Midas that Europe, Asia and Africa were Islands surrounded by the Ocean: That there was but one Continent only, which was beyond this world, and that as to magnitude it was infinite: That in it were bred, besides other very great creatures, men twice as big as those here, and they lived double our age: That many great cities are there, and peculiar manners of life; and that they have laws wholly different from those amongst us: That there are two cities far greater then the rest, nothing to like each other; one named Machimus, warlike, the other Eusebes, Pious: That the Pious people live in peace, abounding in wealth, and reap the fruits of the Earth without ploughs or oxen, having no need of tillage or sowing. They live, as he said, free from sickness, and die laughing, and with great pleasure: They are so exactly just, that the Gods many times vouchsafe to converse with them. The inhabitants of the city Machimus are very warlike, continually armed and fighting: They subdue their neighbours, and this one city predominates over many. The inhabitants are not fewer then two hundred myriads: they die sometimes of sickness, but this happens very rarely, for most commonly they are killed in the wars by stones or wood, for they are invulnerable by steel. They have vast plenty of gold and silver, insomuch that gold is of less value with them then iron with us. He said that they once designed a voyage to these our Islands, and sailed upon the Ocean, being in number a thousand myriads of men, till they came to the Hyperboreans; but understanding that they were the happiest men amongst us, they contemned us as persons that led a mean inglorious life, and therefore thought it not worth their going farther. He added what is yet more wonderful, that there are men living amongst them called Meropes, who inhabit many great cities; and that at the farthest end of their country there is a place named Anostus, (from whence there is no return) which resembles a Gulf; it is neither very light nor very dark, the air being dusky intermingled with a kind of red: That there are two rivers in this place, one of pleasure, the other of grief; and that along each river grow trees of the bigness of a plane-tree. Those which grow up by the river of grief bear fruit of this nature; If any one eat of them, he shall spend all the rest of his life in tears and grief, and so die. The other trees which grow by the river of pleasure produce fruit of a contrary nature, for who tasts thereof shall be eased from all his former desires: If he loved any thing, he shall quite forget it; and in a short time shall become younger, and live over again his former years: he shall cast off old age, and return to the prime of his strength, becoming first a young man, then a child, lastly, an infant, and so die. This, if any man think the Chian worthy credit, he may believe. To me he appears an egregious Romancer as well in this as other things. |
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| 32. Aelian, Nature of Animals, 12.4, 13.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 83, 86 |
| 33. Athenaeus, The Learned Banquet, 2.45c (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 72 |
| 34. Justinus, Epitome Historiarum Philippicarum, 2.6.9-2.6.10, 7.2.11, 11.7.4-11.7.15 Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 72, 83, 86, 89, 331 |
| 35. Andocides, Orations, 1.84 Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 331 |
| 36. Conon, Fgrh 262, f1.1 Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 72 |
| 37. Timotheus, Tyrtaeus, 12.6-12.7 Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68 |
| 38. Epigraphy, Chli, a b c d\n0 2.7 2.7 2 7\n1 2.11+12 2.11+12 2 11+12 Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 117 |
| 39. Epigraphy, Carchemish Inscriptions, a11b-c Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 117 |
40. Epigraphy, Seg, 26.72 Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 331 | 26.72. The lawmakers (nomothetais) decided. In the archonship of Hippodamas (375/4). Nikophon proposed: to accept Attic silver coin (argurion) when [it is determined] to be silver (argurog) and bears the public stamp (dēmosiog charactēra). Let the (5) public approver (dokimastēs) sit among the tables and approve (dokimazetō) on these terms every day except when there is a deposit of money (chrēmatōg katabolē), but then in the Council chamber (boleutēriōi). If anybody presents [foreign silver coin (xenikon argurion)] having the same type as the Attic (10) let him test cut it (?) and return it to the man who presented it. But if it has a bronze or a lead core or is debased (kibdēlon), let him cut it through immediately and let it be sacred property of the Mother of the Gods and be deposited with the Council. If the approver (dokimastēs) does not sit, or if he does not approve (dokimazēi) in accordance with the law, let the conveners (sullogēs) (15) of the People flog him with fifty lashes of the whip. If anybody does not accept the silver which the approver (dokimastēs) approves (dokimastēi), let him be deprived of what he is selling on that day. Denunciations shall be made (phainein) for matters in the grain market (sitōi) to the grain guardians (sitophulakas), and for matters in the Agora and the rest of the (20) city to the conveners (sullogeas) of the People, and for matters in the import and export market (emporiōi) and the Piraeus to the managers (epimelētas) of the import and export market (emporio), except for matters in the grain market (sitōi), and for matters in the grain market (sitōi) to the grain guardians (sitophulakas). For matters denounced (phanthentōn), let the officials (archontes) have authority (kurioi ontōn) to determine (25) those under ten drachmas, but let them bring (esagontōn) those over ten drachmas before a jury-court (dikastērion). Let the court presidents (thesmothetai) provide for them, allotting a jury-court (dikastērion) when they request it, or let them be punished (euthunesthōn) with a fine of [1,000?] drachmas. Let there be a share of a half for the denouncer (phēti) if he convicts the man whom he denounces (phēnēi). (30) If the seller is a slave or a slave woman, let them be flogged with 50 lashes of the whip by the officials (archontōn) to whom each matter has been assigned. If any of the officials (archontōn) does not act in accordance with what has been written, let him be reported (eisaggelletō) to the Council by whoever wishes of the Athenians for whom [it is permitted (exestin)], (35) and if he is convicted let him be deprived of his office, and let the Council impose an additional penalty (prostimatō) of up to 500 drachmas. So that there shall also be in Piraeus an approver (dokimastēs) for the shippers (nauklērois) and the merchants (emporois) and all the others, let the Council appoint one of the public slaves (dēmosiōn), if one is available anywhere, (40) or buy one, and let the receivers (apodektai) allocate (merizontōn) the price. Let the managers (epimelētai) of the import and export market (emporio) take care that he sits by the stele of Poseidon, and let them use the law in the same way as has been stated for the approver (dokimasto) in the city. Inscribe this law (45) on a stone stele, and set it down in the city among the tables and in Piraeus in front of the stele of Poseidon. Let the secretary of the Council request a contract from the official sellers (pōlētais) and let the official sellers (pōlētai) introduce it into the Council.[10] The (50) approver (dokimastēi) in the import and export market (emporiōi) shall be eligible for a fee (misthophorian) in the archonship of Hippodamas (375/4) from when he is appointed, and let the receivers (apodektai) apportion (merizontōn) as much as for the approver (dokimastēi) in the city; and in the future he shall be eligible for a fee (misthophorian) from the same source as the mint workers (argurokopois).[11] (55) If any decree has been written anywhere on a stele contrary to this law, let the secretary of the Council demolish it (katheletō).[12] text from Attic Inscriptions Online, SEG 26.72 - Law on approvers (dokimastai) of silver coinage, 375/4 BC |
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41. Curtius Rufus, Historiae Alexandri Magni, 3.1.14-3.1.18 Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 83| 3.1.14. Alexander urbe in dicionem suam redacta lovis templum intrat. Vehiculum, quo Gordium, Midae patrem, vectum esse constabat, aspexit cultu haud sane a vilioribus vulgatisque usu abhorrens. 3.1.15. Notabile erat iugum adstrictum compluribus nodis in semetipsos inplicatis et celantibus nexus. 3.1.16. Incolis deinde adfirmantibus editam esse oraculo sortem, Asiae potiturum, qui inexplicabile vinculum solvisset, cupido incessit animo sortis eius explendae. 3.1.17. Circa regem erat et Phrygum turba et Macedonum, illa expectatione suspensa, haec sollicita ex temeraria regis fiducia: quippe serie vinculorum ita adstricta, ut, unde nexus inciperet quove se conderet, nec ratione nec visu perspici posset, solvere adgressus iniecerat curam ei, ne in omen verteretur irritum inceptum. 3.1.18. Ille nequaquam diu luctatus cum latentibus nodis: “Nihil,” inquit, “interest, quomodo solvantur,” gladioque ruptis omnibus loris oraculi sortem vel elusit vel implevit. | |
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| 42. Andocides, Orations, 1.84 Tagged with subjects: •kingship, of midas Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 331 |
