1. Homer, Iliad, 2.56, 2.148, 2.305, 2.474, 3.108, 15.254, 18.468-18.617, 24.171 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 171; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 87, 88, 130, 131 | 2.56. / And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.148. / which the East Wind or the South Wind has raised, rushing upon them from the clouds of father Zeus. And even as when the West Wind at its coming stirreth a deep cornfield with its violent blast, and the ears bow thereunder, even so was all their gathering stirred, and they with loud shouting rushed towards the ships; 2.305. / and we round about a spring were offering to the immortals upon the holy altars hecatombs that bring fulfillment, beneath a fair plane-tree from whence flowed the bright water; then appeared a great portent: a serpent, blood-red on the back, terrible, whom the Olympian himself had sent forth to the light, 2.474. / that buzz to and fro throughout the herdsman's farmstead in the season of spring, when the milk drenches the pails, even in such numbers stood the long-haired Achaeans upon the plain in the face of the men of Troy, eager to rend them asunder.And even as goatherds separate easily the wide-scattered flocks of goats, 3.108. / and fetch ye hither the mighty Priam, that he may himself swear an oath with sacrifice, seeing that his sons are over-weening and faithless; lest any by presumptuous act should do violence to the oaths of Zeus. Ever unstable are the hearts of the young; but in whatsoever an old man taketh part, he looketh both before and after, 15.254. / on the breast with a stone, and made me cease from my furious might? Aye, and I deemed that on this day I should behold the dead and the house of Hades, when I had gasped forth my life. Then spake to him again the lord Apollo, that worketh afar:Be now of good cheer, so mighty a helper hath the son of Cronos 18.468. / when dread fate cometh upon him, as verily goodly armour shall be his, such that in aftertime many a one among the multitude of men shall marvel, whosoever shall behold it. So saying he left her there and went unto his bellows, and he turned these toward the fire and bade them work. 18.469. / when dread fate cometh upon him, as verily goodly armour shall be his, such that in aftertime many a one among the multitude of men shall marvel, whosoever shall behold it. So saying he left her there and went unto his bellows, and he turned these toward the fire and bade them work. 18.470. / And the bellows, twenty in all, blew upon the melting-vats, sending forth a ready blast of every force, now to further him as he laboured hard, and again in whatsoever way Hephaestus might wish and his work go on. And on the fire he put stubborn bronze and tin 18.471. / And the bellows, twenty in all, blew upon the melting-vats, sending forth a ready blast of every force, now to further him as he laboured hard, and again in whatsoever way Hephaestus might wish and his work go on. And on the fire he put stubborn bronze and tin 18.472. / And the bellows, twenty in all, blew upon the melting-vats, sending forth a ready blast of every force, now to further him as he laboured hard, and again in whatsoever way Hephaestus might wish and his work go on. And on the fire he put stubborn bronze and tin 18.473. / And the bellows, twenty in all, blew upon the melting-vats, sending forth a ready blast of every force, now to further him as he laboured hard, and again in whatsoever way Hephaestus might wish and his work go on. And on the fire he put stubborn bronze and tin 18.474. / And the bellows, twenty in all, blew upon the melting-vats, sending forth a ready blast of every force, now to further him as he laboured hard, and again in whatsoever way Hephaestus might wish and his work go on. And on the fire he put stubborn bronze and tin 18.475. / and precious gold and silver; and thereafter he set on the anvil-block a great anvil, and took in one hand a massive hammer, and in the other took he the tongs.First fashioned he a shield, great and sturdy, adorning it cunningly in every part, and round about it set a bright rim, 18.476. / and precious gold and silver; and thereafter he set on the anvil-block a great anvil, and took in one hand a massive hammer, and in the other took he the tongs.First fashioned he a shield, great and sturdy, adorning it cunningly in every part, and round about it set a bright rim, 18.477. / and precious gold and silver; and thereafter he set on the anvil-block a great anvil, and took in one hand a massive hammer, and in the other took he the tongs.First fashioned he a shield, great and sturdy, adorning it cunningly in every part, and round about it set a bright rim, 18.478. / and precious gold and silver; and thereafter he set on the anvil-block a great anvil, and took in one hand a massive hammer, and in the other took he the tongs.First fashioned he a shield, great and sturdy, adorning it cunningly in every part, and round about it set a bright rim, 18.479. / and precious gold and silver; and thereafter he set on the anvil-block a great anvil, and took in one hand a massive hammer, and in the other took he the tongs.First fashioned he a shield, great and sturdy, adorning it cunningly in every part, and round about it set a bright rim, 18.480. / threefold and glittering, and therefrom made fast a silver baldric. Five were the layers of the shield itself; and on it he wrought many curious devices with cunning skill.Therein he wrought the earth, therein the heavens therein the sea, and the unwearied sun, and the moon at the full, 18.481. / threefold and glittering, and therefrom made fast a silver baldric. Five were the layers of the shield itself; and on it he wrought many curious devices with cunning skill.Therein he wrought the earth, therein the heavens therein the sea, and the unwearied sun, and the moon at the full, 18.482. / threefold and glittering, and therefrom made fast a silver baldric. Five were the layers of the shield itself; and on it he wrought many curious devices with cunning skill.Therein he wrought the earth, therein the heavens therein the sea, and the unwearied sun, and the moon at the full, 18.483. / threefold and glittering, and therefrom made fast a silver baldric. Five were the layers of the shield itself; and on it he wrought many curious devices with cunning skill.Therein he wrought the earth, therein the heavens therein the sea, and the unwearied sun, and the moon at the full, 18.484. / threefold and glittering, and therefrom made fast a silver baldric. Five were the layers of the shield itself; and on it he wrought many curious devices with cunning skill.Therein he wrought the earth, therein the heavens therein the sea, and the unwearied sun, and the moon at the full, 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. 18.489. / 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. 18.490. / Therein fashioned he also two cities of mortal men exceeding fair. In the one there were marriages and feastings, and by the light of the blazing torches they were leading the brides from their bowers through the city, and loud rose the bridal song. And young men were whirling in the dance, and in their midst 18.491. / Therein fashioned he also two cities of mortal men exceeding fair. In the one there were marriages and feastings, and by the light of the blazing torches they were leading the brides from their bowers through the city, and loud rose the bridal song. And young men were whirling in the dance, and in their midst 18.492. / Therein fashioned he also two cities of mortal men exceeding fair. In the one there were marriages and feastings, and by the light of the blazing torches they were leading the brides from their bowers through the city, and loud rose the bridal song. And young men were whirling in the dance, and in their midst 18.493. / Therein fashioned he also two cities of mortal men exceeding fair. In the one there were marriages and feastings, and by the light of the blazing torches they were leading the brides from their bowers through the city, and loud rose the bridal song. And young men were whirling in the dance, and in their midst 18.494. / Therein fashioned he also two cities of mortal men exceeding fair. In the one there were marriages and feastings, and by the light of the blazing torches they were leading the brides from their bowers through the city, and loud rose the bridal song. And young men were whirling in the dance, and in their midst 18.495. / flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all, 18.496. / flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all, 18.497. / flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all, 18.498. / flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all, 18.499. / flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all, 18.500. / declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, 18.501. / declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, 18.502. / declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, 18.503. / declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, 18.504. / declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, 18.505. / holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.506. / holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.507. / holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.508. / holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.509. / holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.510. / gleaming in armour. And twofold plans found favour with them, either to lay waste the town or to divide in portions twain all the substance that the lovely city contained within. Howbeit the besieged would nowise hearken thereto, but were arming to meet the foe in an ambush. The wall were their dear wives and little children guarding, 18.511. / gleaming in armour. And twofold plans found favour with them, either to lay waste the town or to divide in portions twain all the substance that the lovely city contained within. Howbeit the besieged would nowise hearken thereto, but were arming to meet the foe in an ambush. The wall were their dear wives and little children guarding, 18.512. / gleaming in armour. And twofold plans found favour with them, either to lay waste the town or to divide in portions twain all the substance that the lovely city contained within. Howbeit the besieged would nowise hearken thereto, but were arming to meet the foe in an ambush. The wall were their dear wives and little children guarding, 18.513. / gleaming in armour. And twofold plans found favour with them, either to lay waste the town or to divide in portions twain all the substance that the lovely city contained within. Howbeit the besieged would nowise hearken thereto, but were arming to meet the foe in an ambush. The wall were their dear wives and little children guarding, 18.514. / gleaming in armour. And twofold plans found favour with them, either to lay waste the town or to divide in portions twain all the substance that the lovely city contained within. Howbeit the besieged would nowise hearken thereto, but were arming to meet the foe in an ambush. The wall were their dear wives and little children guarding, 18.515. / as they stood thereon, and therewithal the men that were holden of old age; but the rest were faring forth, led of Ares and Pallas Athene, both fashioned in gold, and of gold was the raiment wherewith they were clad. Goodly were they and tall in their harness, as beseemeth gods, clear to view amid the rest, and the folk at their feet were smaller. 18.516. / as they stood thereon, and therewithal the men that were holden of old age; but the rest were faring forth, led of Ares and Pallas Athene, both fashioned in gold, and of gold was the raiment wherewith they were clad. Goodly were they and tall in their harness, as beseemeth gods, clear to view amid the rest, and the folk at their feet were smaller. 18.517. / as they stood thereon, and therewithal the men that were holden of old age; but the rest were faring forth, led of Ares and Pallas Athene, both fashioned in gold, and of gold was the raiment wherewith they were clad. Goodly were they and tall in their harness, as beseemeth gods, clear to view amid the rest, and the folk at their feet were smaller. 18.518. / as they stood thereon, and therewithal the men that were holden of old age; but the rest were faring forth, led of Ares and Pallas Athene, both fashioned in gold, and of gold was the raiment wherewith they were clad. Goodly were they and tall in their harness, as beseemeth gods, clear to view amid the rest, and the folk at their feet were smaller. 18.519. / as they stood thereon, and therewithal the men that were holden of old age; but the rest were faring forth, led of Ares and Pallas Athene, both fashioned in gold, and of gold was the raiment wherewith they were clad. Goodly were they and tall in their harness, as beseemeth gods, clear to view amid the rest, and the folk at their feet were smaller. 18.520. / But when they were come to the place where it seemed good unto them to set their ambush, in a river-bed where was a watering-place for all herds alike, there they sate them down, clothed about with flaming bronze. Thereafter were two scouts set by them apart from the host, waiting till they should have sight of the sheep and sleek cattle. 18.521. / But when they were come to the place where it seemed good unto them to set their ambush, in a river-bed where was a watering-place for all herds alike, there they sate them down, clothed about with flaming bronze. Thereafter were two scouts set by them apart from the host, waiting till they should have sight of the sheep and sleek cattle. 18.522. / But when they were come to the place where it seemed good unto them to set their ambush, in a river-bed where was a watering-place for all herds alike, there they sate them down, clothed about with flaming bronze. Thereafter were two scouts set by them apart from the host, waiting till they should have sight of the sheep and sleek cattle. 18.523. / But when they were come to the place where it seemed good unto them to set their ambush, in a river-bed where was a watering-place for all herds alike, there they sate them down, clothed about with flaming bronze. Thereafter were two scouts set by them apart from the host, waiting till they should have sight of the sheep and sleek cattle. 18.524. / But when they were come to the place where it seemed good unto them to set their ambush, in a river-bed where was a watering-place for all herds alike, there they sate them down, clothed about with flaming bronze. Thereafter were two scouts set by them apart from the host, waiting till they should have sight of the sheep and sleek cattle. 18.525. / And these came presently, and two herdsmen followed with them playing upon pipes; and of the guile wist they not at all. 18.526. / And these came presently, and two herdsmen followed with them playing upon pipes; and of the guile wist they not at all. 18.527. / And these came presently, and two herdsmen followed with them playing upon pipes; and of the guile wist they not at all. 18.528. / And these came presently, and two herdsmen followed with them playing upon pipes; and of the guile wist they not at all. 18.529. / And these came presently, and two herdsmen followed with them playing upon pipes; and of the guile wist they not at all. But the liers-in-wait, when they saw these coming on, rushed forth against them and speedily cut off the herds of cattle and fair flocks of white-fleeced sheep, and slew the herdsmen withal. 18.530. / But the besiegers, as they sat before the places of gathering and heard much tumult among the kine, mounted forthwith behind their high-stepping horses, and set out thitherward, and speedily came upon them. Then set they their battle in array and fought beside the river banks, and were ever smiting one another with bronze-tipped spears. 18.531. / But the besiegers, as they sat before the places of gathering and heard much tumult among the kine, mounted forthwith behind their high-stepping horses, and set out thitherward, and speedily came upon them. Then set they their battle in array and fought beside the river banks, and were ever smiting one another with bronze-tipped spears. 18.532. / But the besiegers, as they sat before the places of gathering and heard much tumult among the kine, mounted forthwith behind their high-stepping horses, and set out thitherward, and speedily came upon them. Then set they their battle in array and fought beside the river banks, and were ever smiting one another with bronze-tipped spears. 18.533. / But the besiegers, as they sat before the places of gathering and heard much tumult among the kine, mounted forthwith behind their high-stepping horses, and set out thitherward, and speedily came upon them. Then set they their battle in array and fought beside the river banks, and were ever smiting one another with bronze-tipped spears. 18.534. / But the besiegers, as they sat before the places of gathering and heard much tumult among the kine, mounted forthwith behind their high-stepping horses, and set out thitherward, and speedily came upon them. Then set they their battle in array and fought beside the river banks, and were ever smiting one another with bronze-tipped spears. 18.535. / And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.536. / And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.537. / And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.538. / And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.539. / And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.540. / and they were haling away each the bodies of the others' slain.Therein he set also soft fallow-land, rich tilth and wide, that was three times ploughed; and ploughers full many therein were wheeling their yokes and driving them this way and that. And whensoever after turning they came to the headland of the field, 18.541. / and they were haling away each the bodies of the others' slain.Therein he set also soft fallow-land, rich tilth and wide, that was three times ploughed; and ploughers full many therein were wheeling their yokes and driving them this way and that. And whensoever after turning they came to the headland of the field, 18.542. / and they were haling away each the bodies of the others' slain.Therein he set also soft fallow-land, rich tilth and wide, that was three times ploughed; and ploughers full many therein were wheeling their yokes and driving them this way and that. And whensoever after turning they came to the headland of the field, 18.543. / and they were haling away each the bodies of the others' slain.Therein he set also soft fallow-land, rich tilth and wide, that was three times ploughed; and ploughers full many therein were wheeling their yokes and driving them this way and that. And whensoever after turning they came to the headland of the field, 18.544. / and they were haling away each the bodies of the others' slain.Therein he set also soft fallow-land, rich tilth and wide, that was three times ploughed; and ploughers full many therein were wheeling their yokes and driving them this way and that. And whensoever after turning they came to the headland of the field, 18.545. / then would a man come forth to each and give into his hands a cup of honey-sweet wine; and the ploughmen would turn them in the furrows, eager to reach the headland of the deep tilth. And the field grew black behind and seemed verily as it had been ploughed, for all that it was of gold; herein was the great marvel of the work. 18.546. / then would a man come forth to each and give into his hands a cup of honey-sweet wine; and the ploughmen would turn them in the furrows, eager to reach the headland of the deep tilth. And the field grew black behind and seemed verily as it had been ploughed, for all that it was of gold; herein was the great marvel of the work. 18.547. / then would a man come forth to each and give into his hands a cup of honey-sweet wine; and the ploughmen would turn them in the furrows, eager to reach the headland of the deep tilth. And the field grew black behind and seemed verily as it had been ploughed, for all that it was of gold; herein was the great marvel of the work. 18.548. / then would a man come forth to each and give into his hands a cup of honey-sweet wine; and the ploughmen would turn them in the furrows, eager to reach the headland of the deep tilth. And the field grew black behind and seemed verily as it had been ploughed, for all that it was of gold; herein was the great marvel of the work. 18.549. / then would a man come forth to each and give into his hands a cup of honey-sweet wine; and the ploughmen would turn them in the furrows, eager to reach the headland of the deep tilth. And the field grew black behind and seemed verily as it had been ploughed, for all that it was of gold; herein was the great marvel of the work. 18.550. / Therein he set also a king's demesne-land, wherein labourers were reaping, bearing sharp sickles in their hands. Some handfuls were falling in rows to the ground along the swathe, while others the binders of sheaves were binding with twisted ropes of straw. Three binders stood hard by them, while behind them 18.551. / Therein he set also a king's demesne-land, wherein labourers were reaping, bearing sharp sickles in their hands. Some handfuls were falling in rows to the ground along the swathe, while others the binders of sheaves were binding with twisted ropes of straw. Three binders stood hard by them, while behind them 18.552. / Therein he set also a king's demesne-land, wherein labourers were reaping, bearing sharp sickles in their hands. Some handfuls were falling in rows to the ground along the swathe, while others the binders of sheaves were binding with twisted ropes of straw. Three binders stood hard by them, while behind them 18.553. / Therein he set also a king's demesne-land, wherein labourers were reaping, bearing sharp sickles in their hands. Some handfuls were falling in rows to the ground along the swathe, while others the binders of sheaves were binding with twisted ropes of straw. Three binders stood hard by them, while behind them 18.554. / Therein he set also a king's demesne-land, wherein labourers were reaping, bearing sharp sickles in their hands. Some handfuls were falling in rows to the ground along the swathe, while others the binders of sheaves were binding with twisted ropes of straw. Three binders stood hard by them, while behind them 18.555. / boys would gather the handfuls, and bearing them in their arms would busily give them to the binders; and among them the king, staff in hand, was standing in silence at the swathe, joying in his heart. And heralds apart beneath an oak were making ready a feast, and were dressing a great ox they had slain for sacrifice; and the women 18.556. / boys would gather the handfuls, and bearing them in their arms would busily give them to the binders; and among them the king, staff in hand, was standing in silence at the swathe, joying in his heart. And heralds apart beneath an oak were making ready a feast, and were dressing a great ox they had slain for sacrifice; and the women 18.557. / boys would gather the handfuls, and bearing them in their arms would busily give them to the binders; and among them the king, staff in hand, was standing in silence at the swathe, joying in his heart. And heralds apart beneath an oak were making ready a feast, and were dressing a great ox they had slain for sacrifice; and the women 18.558. / boys would gather the handfuls, and bearing them in their arms would busily give them to the binders; and among them the king, staff in hand, was standing in silence at the swathe, joying in his heart. And heralds apart beneath an oak were making ready a feast, and were dressing a great ox they had slain for sacrifice; and the women 18.559. / boys would gather the handfuls, and bearing them in their arms would busily give them to the binders; and among them the king, staff in hand, was standing in silence at the swathe, joying in his heart. And heralds apart beneath an oak were making ready a feast, and were dressing a great ox they had slain for sacrifice; and the women 18.560. / sprinkled the flesh with white barley in abundance, for the workers' mid-day meal. 18.561. / sprinkled the flesh with white barley in abundance, for the workers' mid-day meal. 18.562. / sprinkled the flesh with white barley in abundance, for the workers' mid-day meal. 18.563. / sprinkled the flesh with white barley in abundance, for the workers' mid-day meal. 18.564. / sprinkled the flesh with white barley in abundance, for the workers' mid-day meal. Therein he set also a vineyard heavily laden with clusters, a vineyard fair and wrought of gold; black were the grapes, and the vines were set up throughout on silver poles. And around it he drave a trench of cyanus, and about that a fence of tin; 18.565. / and one single path led thereto, whereby the vintagers went and came, whensoever they gathered the vintage. And maidens and youths in childish glee were bearing the honey-sweet fruit in wicker baskets. And in their midst a boy made pleasant music with a clear-toned lyre, 18.566. / and one single path led thereto, whereby the vintagers went and came, whensoever they gathered the vintage. And maidens and youths in childish glee were bearing the honey-sweet fruit in wicker baskets. And in their midst a boy made pleasant music with a clear-toned lyre, 18.567. / and one single path led thereto, whereby the vintagers went and came, whensoever they gathered the vintage. And maidens and youths in childish glee were bearing the honey-sweet fruit in wicker baskets. And in their midst a boy made pleasant music with a clear-toned lyre, 18.568. / and one single path led thereto, whereby the vintagers went and came, whensoever they gathered the vintage. And maidens and youths in childish glee were bearing the honey-sweet fruit in wicker baskets. And in their midst a boy made pleasant music with a clear-toned lyre, 18.569. / and one single path led thereto, whereby the vintagers went and came, whensoever they gathered the vintage. And maidens and youths in childish glee were bearing the honey-sweet fruit in wicker baskets. And in their midst a boy made pleasant music with a clear-toned lyre, 18.570. / and thereto sang sweetly the Linos-song with his delicate voice; and his fellows beating the earth in unison therewith followed on with bounding feet mid dance and shoutings.And therein he wrought a herd of straight-horned kine: the kine were fashioned of gold and tin, 18.571. / and thereto sang sweetly the Linos-song with his delicate voice; and his fellows beating the earth in unison therewith followed on with bounding feet mid dance and shoutings.And therein he wrought a herd of straight-horned kine: the kine were fashioned of gold and tin, 18.572. / and thereto sang sweetly the Linos-song with his delicate voice; and his fellows beating the earth in unison therewith followed on with bounding feet mid dance and shoutings.And therein he wrought a herd of straight-horned kine: the kine were fashioned of gold and tin, 18.573. / and thereto sang sweetly the Linos-song with his delicate voice; and his fellows beating the earth in unison therewith followed on with bounding feet mid dance and shoutings.And therein he wrought a herd of straight-horned kine: the kine were fashioned of gold and tin, 18.574. / and thereto sang sweetly the Linos-song with his delicate voice; and his fellows beating the earth in unison therewith followed on with bounding feet mid dance and shoutings.And therein he wrought a herd of straight-horned kine: the kine were fashioned of gold and tin, 18.575. / and with lowing hasted they forth from byre to pasture beside the sounding river, beside the waving reed. And golden were the herdsmen that walked beside the kine, four in number, and nine dogs swift of foot followed after them. But two dread lions amid the foremost kine 18.576. / and with lowing hasted they forth from byre to pasture beside the sounding river, beside the waving reed. And golden were the herdsmen that walked beside the kine, four in number, and nine dogs swift of foot followed after them. But two dread lions amid the foremost kine 18.577. / and with lowing hasted they forth from byre to pasture beside the sounding river, beside the waving reed. And golden were the herdsmen that walked beside the kine, four in number, and nine dogs swift of foot followed after them. But two dread lions amid the foremost kine 18.578. / and with lowing hasted they forth from byre to pasture beside the sounding river, beside the waving reed. And golden were the herdsmen that walked beside the kine, four in number, and nine dogs swift of foot followed after them. But two dread lions amid the foremost kine 18.579. / and with lowing hasted they forth from byre to pasture beside the sounding river, beside the waving reed. And golden were the herdsmen that walked beside the kine, four in number, and nine dogs swift of foot followed after them. But two dread lions amid the foremost kine 18.580. / were holding a loud-lowing bull, and he, bellowing mightily, was haled of them, while after him pursued the dogs and young men. The lions twain had rent the hide of the great bull, and were devouring the inward parts and the black blood, while the herdsmen vainly sought to fright them, tarring on the swift hounds. 18.581. / were holding a loud-lowing bull, and he, bellowing mightily, was haled of them, while after him pursued the dogs and young men. The lions twain had rent the hide of the great bull, and were devouring the inward parts and the black blood, while the herdsmen vainly sought to fright them, tarring on the swift hounds. 18.582. / were holding a loud-lowing bull, and he, bellowing mightily, was haled of them, while after him pursued the dogs and young men. The lions twain had rent the hide of the great bull, and were devouring the inward parts and the black blood, while the herdsmen vainly sought to fright them, tarring on the swift hounds. 18.583. / were holding a loud-lowing bull, and he, bellowing mightily, was haled of them, while after him pursued the dogs and young men. The lions twain had rent the hide of the great bull, and were devouring the inward parts and the black blood, while the herdsmen vainly sought to fright them, tarring on the swift hounds. 18.584. / were holding a loud-lowing bull, and he, bellowing mightily, was haled of them, while after him pursued the dogs and young men. The lions twain had rent the hide of the great bull, and were devouring the inward parts and the black blood, while the herdsmen vainly sought to fright them, tarring on the swift hounds. 18.585. / Howbeit these shrank from fastening on the lions, but stood hard by and barked and sprang aside.Therein also the famed god of the two strong arms wrought a pasture in a fair dell, a great pasture of white-fleeced sheep, and folds, and roofed huts, and pens. 18.586. / Howbeit these shrank from fastening on the lions, but stood hard by and barked and sprang aside.Therein also the famed god of the two strong arms wrought a pasture in a fair dell, a great pasture of white-fleeced sheep, and folds, and roofed huts, and pens. 18.587. / Howbeit these shrank from fastening on the lions, but stood hard by and barked and sprang aside.Therein also the famed god of the two strong arms wrought a pasture in a fair dell, a great pasture of white-fleeced sheep, and folds, and roofed huts, and pens. 18.588. / Howbeit these shrank from fastening on the lions, but stood hard by and barked and sprang aside.Therein also the famed god of the two strong arms wrought a pasture in a fair dell, a great pasture of white-fleeced sheep, and folds, and roofed huts, and pens. 18.589. / Howbeit these shrank from fastening on the lions, but stood hard by and barked and sprang aside.Therein also the famed god of the two strong arms wrought a pasture in a fair dell, a great pasture of white-fleeced sheep, and folds, and roofed huts, and pens. 18.590. / Therein furthermore the famed god of the two strong arms cunningly wrought a dancing-floor like unto that which in wide Cnosus Daedalus fashioned of old for fair-tressed Ariadne. There were youths dancing and maidens of the price of many cattle, holding their hands upon the wrists one of the other. 18.591. / Therein furthermore the famed god of the two strong arms cunningly wrought a dancing-floor like unto that which in wide Cnosus Daedalus fashioned of old for fair-tressed Ariadne. There were youths dancing and maidens of the price of many cattle, holding their hands upon the wrists one of the other. 18.592. / Therein furthermore the famed god of the two strong arms cunningly wrought a dancing-floor like unto that which in wide Cnosus Daedalus fashioned of old for fair-tressed Ariadne. There were youths dancing and maidens of the price of many cattle, holding their hands upon the wrists one of the other. 18.593. / Therein furthermore the famed god of the two strong arms cunningly wrought a dancing-floor like unto that which in wide Cnosus Daedalus fashioned of old for fair-tressed Ariadne. There were youths dancing and maidens of the price of many cattle, holding their hands upon the wrists one of the other. 18.594. / Therein furthermore the famed god of the two strong arms cunningly wrought a dancing-floor like unto that which in wide Cnosus Daedalus fashioned of old for fair-tressed Ariadne. There were youths dancing and maidens of the price of many cattle, holding their hands upon the wrists one of the other. 18.595. / of these the maidens were clad in fine linen, while the youths wore well-woven tunics faintly glistening with oil; and the maidens had fair chaplets, and the youths had daggers of gold hanging from silver baldrics. Now would they run round with cunning feet 18.596. / of these the maidens were clad in fine linen, while the youths wore well-woven tunics faintly glistening with oil; and the maidens had fair chaplets, and the youths had daggers of gold hanging from silver baldrics. Now would they run round with cunning feet 18.597. / of these the maidens were clad in fine linen, while the youths wore well-woven tunics faintly glistening with oil; and the maidens had fair chaplets, and the youths had daggers of gold hanging from silver baldrics. Now would they run round with cunning feet 18.598. / of these the maidens were clad in fine linen, while the youths wore well-woven tunics faintly glistening with oil; and the maidens had fair chaplets, and the youths had daggers of gold hanging from silver baldrics. Now would they run round with cunning feet 18.599. / of these the maidens were clad in fine linen, while the youths wore well-woven tunics faintly glistening with oil; and the maidens had fair chaplets, and the youths had daggers of gold hanging from silver baldrics. Now would they run round with cunning feet 18.600. / exceeding lightly, as when a potter sitteth by his wheel that is fitted between his hands and maketh trial of it whether it will run; and now again would they run in rows toward each other. And a great company stood around the lovely dance, taking joy therein; 18.601. / exceeding lightly, as when a potter sitteth by his wheel that is fitted between his hands and maketh trial of it whether it will run; and now again would they run in rows toward each other. And a great company stood around the lovely dance, taking joy therein; 18.602. / exceeding lightly, as when a potter sitteth by his wheel that is fitted between his hands and maketh trial of it whether it will run; and now again would they run in rows toward each other. And a great company stood around the lovely dance, taking joy therein; 18.603. / exceeding lightly, as when a potter sitteth by his wheel that is fitted between his hands and maketh trial of it whether it will run; and now again would they run in rows toward each other. And a great company stood around the lovely dance, taking joy therein; 18.604. / exceeding lightly, as when a potter sitteth by his wheel that is fitted between his hands and maketh trial of it whether it will run; and now again would they run in rows toward each other. And a great company stood around the lovely dance, taking joy therein; 18.605. / and two tumblers whirled up and down through the midst of them as leaders in the dance.Therein he set also the great might of the river Oceanus, around the uttermost rim of the strongly-wrought shield.But when he had wrought the shield, great and sturdy, 18.606. / and two tumblers whirled up and down through the midst of them as leaders in the dance.Therein he set also the great might of the river Oceanus, around the uttermost rim of the strongly-wrought shield.But when he had wrought the shield, great and sturdy, 18.607. / and two tumblers whirled up and down through the midst of them as leaders in the dance.Therein he set also the great might of the river Oceanus, around the uttermost rim of the strongly-wrought shield.But when he had wrought the shield, great and sturdy, 18.608. / and two tumblers whirled up and down through the midst of them as leaders in the dance.Therein he set also the great might of the river Oceanus, around the uttermost rim of the strongly-wrought shield.But when he had wrought the shield, great and sturdy, 18.609. / and two tumblers whirled up and down through the midst of them as leaders in the dance.Therein he set also the great might of the river Oceanus, around the uttermost rim of the strongly-wrought shield.But when he had wrought the shield, great and sturdy, 18.610. / then wrought he for him a corselet brighter than the blaze of fire, and he wrought for him a heavy helmet, fitted to his temples, a fair helm, richly-dight, and set thereon a crest of gold; and he wrought him greaves of pliant tin.But when the glorious god of the two strong arms had fashioned all the armour, 18.611. / then wrought he for him a corselet brighter than the blaze of fire, and he wrought for him a heavy helmet, fitted to his temples, a fair helm, richly-dight, and set thereon a crest of gold; and he wrought him greaves of pliant tin.But when the glorious god of the two strong arms had fashioned all the armour, 18.612. / then wrought he for him a corselet brighter than the blaze of fire, and he wrought for him a heavy helmet, fitted to his temples, a fair helm, richly-dight, and set thereon a crest of gold; and he wrought him greaves of pliant tin.But when the glorious god of the two strong arms had fashioned all the armour, 18.613. / then wrought he for him a corselet brighter than the blaze of fire, and he wrought for him a heavy helmet, fitted to his temples, a fair helm, richly-dight, and set thereon a crest of gold; and he wrought him greaves of pliant tin.But when the glorious god of the two strong arms had fashioned all the armour, 18.614. / then wrought he for him a corselet brighter than the blaze of fire, and he wrought for him a heavy helmet, fitted to his temples, a fair helm, richly-dight, and set thereon a crest of gold; and he wrought him greaves of pliant tin.But when the glorious god of the two strong arms had fashioned all the armour, 18.615. / he took and laid it before the mother of Achilles. And like a falcon she sprang down from snowy Olympus, bearing the flashing armour from Hephaestus. 18.616. / he took and laid it before the mother of Achilles. And like a falcon she sprang down from snowy Olympus, bearing the flashing armour from Hephaestus. 18.617. / he took and laid it before the mother of Achilles. And like a falcon she sprang down from snowy Olympus, bearing the flashing armour from Hephaestus. 24.171. / softly she uttered her voice, yet trembling gat hold of his himbs:Be of good courage, O Priam, son of Dardanus, and fear thou not at all. Not to forbode any evil to thee am I come hither, but with good intent. I am a messenger to thee from Zeus, who far away though he be, hath exceeding care for thee and pity. |
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| 2. Homer, Odyssey, 4.825, 8.197, 15.362 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 171 |
| 3. Heraclitus of Ephesus, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 122 |
| 4. Pindar, Olympian Odes, 1-2 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 126 |
5. Aeschylus, Libation-Bearers, 205, 207-210, 206 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 91, 92| 206. ποδῶν ὅμοιοι τοῖς τʼ ἐμοῖσιν ἐμφερεῖς— | |
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| 6. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 195 |
7. Aristophanes, Wasps, 1343-1350, 1342 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 154| 1342. τῇ χειρὶ τουδὶ λαβομένη τοῦ σχοινίου. | |
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8. Aristophanes, Frogs, 513-517 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 156| 517. ἀλλ' εἴσιθ', ὡς ὁ μάγειρος ἤδη τὰ τεμάχη | |
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9. Aristophanes, Clouds, 1117 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 320| 1117. πρῶτα μὲν γάρ, ἢν νεᾶν βούλησθ' ἐν ὥρᾳ τοὺς ἀγρούς, | |
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| 10. Antiphon, Orations, 6.22 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 320 |
11. Plato, Sophist, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 87, 88| 216c. γὰρ ἐγὼ τοὺς φιλοσόφους τοιούτους προσαγορεύω. ΣΩ. καὶ καλῶς γε, ὦ φίλε. τοῦτο μέντοι κινδυνεύει τὸ γένος οὐ πολύ τι ῥᾷον ὡς ἔπος εἰπεῖν εἶναι διακρίνειν ἢ τὸ τοῦ θεοῦ· πάνυ γὰρ ἇνδρες οὗτοι παντοῖοι φανταζόμενοι διὰ τὴν τῶν ἄλλων ἄγνοιαν ἐπιστρωφῶσι πόληας Hom. Od. 17.485-7 , οἱ μὴ πλαστῶς ἀλλʼ ὄντως φιλόσοφοι, καθορῶντες ὑψόθεν τὸν τῶν κάτω βίον, καὶ τοῖς μὲν δοκοῦσιν εἶναι τοῦ μηδενὸς τίμιοι , τοῖς δʼ ἄξιοι τοῦ παντός· καὶ τοτὲ μὲν πολιτικοὶ | 216c. I certainly do think he is divine, for I give that epithet to all philosophers. Soc. And rightly, my friend. However, I fancy it is not much easier, if I may say so, to recognize this class, than that of the gods. For these men—I mean those who are not feignedly but really philosophers—appear disguised in all sorts of shapes, thanks to the ignorance of the rest of mankind, and visit the cities, Hom. Od. 17.485-7 beholding from above the life of those below, and they seem to some to be of no worth and to others to be worth everything. And sometimes they appear disguised as statesmen |
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| 12. Xenophon, Symposium, 2.24, 9.7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lucian of samosata •lucian of samosata, alcidamas’ attempted rape of female piper Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 156; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 234 |
13. Xenophon, Memoirs, 2.1.21-2.1.34 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Merz and Tieleman (2012), Ambrosiaster's Political Theology, 89| 2.1.21. καὶ Πρόδικος δὲ ὁ σοφὸς ἐν τῷ συγγράμματι τῷ περὶ Ἡρακλέους, ὅπερ δὴ καὶ πλείστοις ἐπιδείκνυται, ὡσαύτως περὶ τῆς ἀρετῆς ἀποφαίνεται, ὧδέ πως λέγων, ὅσα ἐγὼ μέμνημαι. φησὶ γὰρ Ἡρακλέα, ἐπεὶ ἐκ παίδων εἰς ἥβην ὡρμᾶτο, ἐν ᾗ οἱ νέοι ἤδη αὐτοκράτορες γιγνόμενοι δηλοῦσιν εἴτε τὴν διʼ ἀρετῆς ὁδὸν τρέψονται ἐπὶ τὸν βίον εἴτε τὴν διὰ κακίας, ἐξελθόντα εἰς ἡσυχίαν καθῆσθαι ἀποροῦντα ποτέραν τῶν ὁδῶν τράπηται· 2.1.22. καὶ φανῆναι αὐτῷ δύο γυναῖκας προσιέναι μεγάλας, τὴν μὲν ἑτέραν εὐπρεπῆ τε ἰδεῖν καὶ ἐλευθέριον φύσει, κεκοσμημένην τὸ μὲν σῶμα καθαρότητι, τὰ δὲ ὄμματα αἰδοῖ, τὸ δὲ σχῆμα σωφροσύνῃ, ἐσθῆτι δὲ λευκῇ, τὴν δʼ ἑτέραν τεθραμμένην μὲν εἰς πολυσαρκίαν τε καὶ ἁπαλότητα, κεκαλλωπισμένην δὲ τὸ μὲν χρῶμα ὥστε λευκοτέραν τε καὶ ἐρυθροτέραν τοῦ ὄντος δοκεῖν φαίνεσθαι, τὸ δὲ σχῆμα ὥστε δοκεῖν ὀρθοτέραν τῆς φύσεως εἶναι, τὰ δὲ ὄμματα ἔχειν ἀναπεπταμένα, ἐσθῆτα δὲ ἐξ ἧς ἂν μάλιστα ὥρα διαλάμποι· κατασκοπεῖσθαι δὲ θαμὰ ἑαυτήν, ἐπισκοπεῖν δὲ καὶ εἴ τις ἄλλος αὐτὴν θεᾶται, πολλάκις δὲ καὶ εἰς τὴν ἑαυτῆς σκιὰν ἀποβλέπειν. 2.1.23. ὡς δʼ ἐγένοντο πλησιαίτερον τοῦ Ἡρακλέους, τὴν μὲν πρόσθεν ῥηθεῖσαν ἰέναι τὸν αὐτὸν τρόπον, τὴν δʼ ἑτέραν φθάσαι βουλομένην προσδραμεῖν τῷ Ἡρακλεῖ καὶ εἰπεῖν· ὁρῶ σε, ὦ Ἡράκλεις, ἀποροῦντα ποίαν ὁδὸν ἐπὶ τὸν βίον τράπῃ. ἐὰν οὖν ἐμὲ φίλην ποιησάμενος, ἐπὶ τὴν ἡδίστην τε καὶ ῥᾴστην ὁδὸν ἄξω σε, καὶ τῶν μὲν τερπνῶν οὐδενὸς ἄγευστος ἔσει, τῶν δὲ χαλεπῶν ἄπειρος διαβιώσῃ. 2.1.24. πρῶτον μὲν γὰρ οὐ πολέμων οὐδὲ πραγμάτων φροντιεῖς, ἀλλὰ σκοπούμενος διέσῃ τί ἂν κεχαρισμένον ἢ σιτίον ἢ ποτὸν εὕροις, ἢ τί ἂν ἰδὼν ἢ ἀκούσας τερφθείης ἢ τίνων ὀσφραινόμενος ἢ ἁπτόμενος, τίσι δὲ παιδικοῖς ὁμιλῶν μάλιστʼ ἂν εὐφρανθείης, καὶ πῶς ἂν μαλακώτατα καθεύδοις, καὶ πῶς ἂν ἀπονώτατα τούτων πάντων τυγχάνοις. 2.1.25. ἐὰν δέ ποτε γένηταί τις ὑποψία σπάνεως ἀφʼ ὧν ἔσται ταῦτα, οὐ φόβος μή σε ἀγάγω ἐπὶ τὸ πονοῦντα καὶ ταλαιπωροῦντα τῷ σώματι καὶ τῇ ψυχῇ ταῦτα πορίζεσθαι, ἀλλʼ οἷς ἂν οἱ ἄλλοι ἐργάζωνται, τούτοις σὺ χρήσῃ, οὐδενὸς ἀπεχόμενος ὅθεν ἂν δυνατὸν ᾖ τι κερδᾶναι. πανταχόθεν γὰρ ὠφελεῖσθαι τοῖς ἐμοὶ συνοῦσιν ἐξουσίαν ἐγὼ παρέχω. 2.1.26. καὶ ὁ Ἡρακλῆς ἀκούσας ταῦτα, ὦ γύναι, ἔφη, ὄνομα δέ σοι τί ἐστιν; ἡ δέ, οἱ μὲν ἐμοὶ φίλοι, ἔφη, καλοῦσί με Εὐδαιμονίαν, οἱ δὲ μισοῦντές με ὑποκοριζόμενοι ὀνομάζουσι Κακίαν. 2.1.27. καὶ ἐν τούτῳ ἡ ἑτέρα γυνὴ προσελθοῦσα εἶπε· καὶ ἐγὼ ἥκω πρὸς σέ, ὦ Ἡράκλεις, εἰδυῖα τοὺς γεννήσαντάς σε καὶ τὴν φύσιν τὴν σὴν ἐν τῇ παιδείᾳ καταμαθοῦσα, ἐξ ὧν ἐλπίζω, εἰ τὴν πρὸς ἐμὲ ὁδὸν τράποιο, σφόδρʼ ἄν σε τῶν καλῶν καὶ σεμνῶν ἀγαθὸν ἐργάτην γενέσθαι καὶ ἐμὲ ἔτι πολὺ ἐντιμοτέραν καὶ ἐπʼ ἀγαθοῖς διαπρεπεστέραν φανῆναι. οὐκ ἐξαπατήσω δέ σε προοιμίοις ἡδονῆς, ἀλλʼ ᾗπερ οἱ θεοὶ διέθεσαν τὰ ὄντα διηγήσομαι μετʼ ἀληθείας. 2.1.28. τῶν γὰρ ὄντων ἀγαθῶν καὶ καλῶν οὐδὲν ἄνευ πόνου καὶ ἐπιμελείας θεοὶ διδόασιν ἀνθρώποις, ἀλλʼ εἴτε τοὺς θεοὺς ἵλεως εἶναί σοι βούλει, θεραπευτέον τοὺς θεούς, εἴτε ὑπὸ φίλων ἐθέλεις ἀγαπᾶσθαι, τοὺς φίλους εὐεργετητέον, εἴτε ὑπό τινος πόλεως ἐπιθυμεῖς τιμᾶσθαι, τὴν πόλιν ὠφελητέον, εἴτε ὑπὸ τῆς Ἑλλάδος πάσης ἀξιοῖς ἐπʼ ἀρετῇ θαυμάζεσθαι, τὴν Ἑλλάδα πειρατέον εὖ ποιεῖν, εἴτε γῆν βούλει σοι καρποὺς ἀφθόνους φέρειν, τὴν γῆν θεραπευτέον, εἴτε ἀπὸ βοσκημάτων οἴει δεῖν πλουτίζεσθαι, τῶν βοσκημάτων ἐπιμελητέον, εἴτε διὰ πολέμου ὁρμᾷς αὔξεσθαι καὶ βούλει δύνασθαι τούς τε φίλους ἐλευθεροῦν καὶ τοὺς ἐχθροὺς χειροῦσθαι, τὰς πολεμικὰς τέχνας αὐτάς τε παρὰ τῶν ἐπισταμένων μαθητέον καὶ ὅπως αὐταῖς δεῖ χρῆσθαι ἀσκητέον· εἰ δὲ καὶ τῷ σώματι βούλει δυνατὸς εἶναι, τῇ γνώμῃ ὑπηρετεῖν ἐθιστέον τὸ σῶμα καὶ γυμναστέον σὺν πόνοις καὶ ἱδρῶτι. 2.1.29. καὶ ἡ Κακία ὑπολαβοῦσα εἶπεν, ὥς φησι Πρόδικος· ἐννοεῖς, ὦ Ἡράκλεις, ὡς χαλεπὴν καὶ μακρὰν ὁδὸν ἐπὶ τὰς εὐφροσύνας ἡ γυνή σοι αὕτη διηγεῖται; ἐγὼ δὲ ῥᾳδίαν καὶ βραχεῖαν ὁδὸν ἐπὶ τὴν εὐδαιμονίαν ἄξω σε. 2.1.30. καὶ ἡ Ἀρετὴ εἶπεν· ὦ τλῆμον, τί δὲ σὺ ἀγαθὸν ἔχεις; ἢ τί ἡδὺ οἶσθα μηδὲν τούτων ἕνεκα πράττειν ἐθέλουσα; ἥτις οὐδὲ τὴν τῶν ἡδέων ἐπιθυμίαν ἀναμένεις, ἀλλὰ πρὶν ἐπιθυμῆσαι πάντων ἐμπίμπλασαι, πρὶν μὲν πεινῆν ἐσθίουσα, πρὶν δὲ διψῆν πίνουσα, ἵνα μὲν ἡδέως φάγῃς, ὀψοποιοὺς μηχανωμένη, ἵνα δὲ ἡδέως πίῃς, οἴνους τε πολυτελεῖς παρασκευάζῃ καὶ τοῦ θέρους χιόνα περιθέουσα ζητεῖς, ἵνα δὲ καθυπνώσῃς ἡδέως, οὐ μόνον τὰς στρωμνὰς μαλακάς, ἀλλὰ καὶ τὰς κλίνας καὶ τὰ ὑπόβαθρα ταῖς κλίναις παρασκευάζῃ· οὐ γὰρ διὰ τὸ πονεῖν, ἀλλὰ διὰ τὸ μηδὲν ἔχειν ὅ τι ποιῇς ὕπνου ἐπιθυμεῖς· τὰ δʼ ἀφροδίσια πρὸ τοῦ δεῖσθαι ἀναγκάζεις, πάντα μηχανωμένη καὶ γυναιξὶ τοῖς ἀνδράσι χρωμένη· οὕτω γὰρ παιδεύεις τοὺς σεαυτῆς φίλους, τῆς μὲν νυκτὸς ὑβρίζουσα, τῆς δʼ ἡμέρας τὸ χρησιμώτατον κατακοιμίζουσα. 2.1.31. ἀθάνατος δὲ οὖσα ἐκ θεῶν μὲν ἀπέρριψαι, ὑπὸ δὲ ἀνθρώπων ἀγαθῶν ἀτιμάζῃ· τοῦ δὲ πάντων ἡδίστου ἀκούσματος, ἐπαίνου σεαυτῆς, ἀνήκοος εἶ, καὶ τοῦ πάντων ἡδίστου θεάματος ἀθέατος· οὐδὲν γὰρ πώποτε σεαυτῆς ἔργον καλὸν τεθέασαι. τίς δʼ ἄν σοι λεγούσῃ τι πιστεύσειε; τίς δʼ ἂν δεομένῃ τινὸς ἐπαρκέσειεν; ἢ τίς ἂν εὖ φρονῶν τοῦ σοῦ θιάσου τολμήσειεν εἶναι; οἳ νέοι μὲν ὄντες τοῖς σώμασιν ἀδύνατοί εἰσι, πρεσβύτεροι δὲ γενόμενοι ταῖς ψυχαῖς ἀνόητοι, ἀπόνως μὲν λιπαροὶ διὰ νεότητος τρεφόμενοι, ἐπιπόνως δὲ αὐχμηροὶ διὰ γήρως περῶντες, τοῖς μὲν πεπραγμένοις αἰσχυνόμενοι, τοῖς δὲ πραττομένοις βαρυνόμενοι, τὰ μὲν ἡδέα ἐν τῇ νεότητι διαδραμόντες, τὰ δὲ χαλεπὰ εἰς τὸ γῆρας ἀποθέμενοι. 2.1.32. ἐγὼ δὲ σύνειμι μὲν θεοῖς, σύνειμι δὲ ἀνθρώποις τοῖς ἀγαθοῖς· ἔργον δὲ καλὸν οὔτε θεῖον οὔτʼ ἀνθρώπειον χωρὶς ἐμοῦ γίγνεται. τιμῶμαι δὲ μάλιστα πάντων καὶ παρὰ θεοῖς καὶ παρὰ ἀνθρώποις οἷς προσήκω, ἀγαπητὴ μὲν συνεργὸς τεχνίταις, πιστὴ δὲ φύλαξ οἴκων δεσπόταις, εὐμενὴς δὲ παραστάτις οἰκέταις, ἀγαθὴ δὲ συλλήπτρια τῶν ἐν εἰρήνῃ πόνων, βεβαία δὲ τῶν ἐν πολέμῳ σύμμαχος ἔργων, ἀρίστη δὲ φιλίας κοινωνός. 2.1.33. ἔστι δὲ τοῖς μὲν ἐμοῖς φίλοις ἡδεῖα μὲν καὶ ἀπράγμων σίτων καὶ ποτῶν ἀπόλαυσις· ἀνέχονται γὰρ ἕως ἂν ἐπιθυμήσωσιν αὐτῶν· ὕπνος δʼ αὐτοῖς πάρεστιν ἡδίων ἢ τοῖς ἀμόχθοις, καὶ οὔτε ἀπολείποντες αὐτὸν ἄχθονται οὔτε διὰ τοῦτον μεθιᾶσι τὰ δέοντα πράττειν. καὶ οἱ μὲν νέοι τοῖς τῶν πρεσβυτέρων ἐπαίνοις χαίρουσιν, οἱ δὲ γεραίτεροι ταῖς τῶν νέων τιμαῖς ἀγάλλονται· καὶ ἡδέως μὲν τῶν παλαιῶν πράξεων μέμνηνται, εὖ δὲ τὰς παρούσας ἥδονται πράττοντες, διʼ ἐμὲ φίλοι μὲν θεοῖς ὄντες, ἀγαπητοὶ δὲ φίλοις, τίμιοι δὲ πατρίσιν· ὅταν δʼ ἔλθῃ τὸ πεπρωμένον τέλος, οὐ μετὰ λήθης ἄτιμοι κεῖνται, ἀλλὰ μετὰ μνήμης τὸν ἀεὶ χρόνον ὑμνούμενοι θάλλουσι. τοιαῦτά σοι, ὦ παῖ τοκέων ἀγαθῶν Ἡράκλεις, ἔξεστι διαπονησαμένῳ τὴν μακαριστοτάτην εὐδαιμονίαν κεκτῆσθαι. 2.1.34. οὕτω πως διώκει Πρόδικος τὴν ὑπʼ Ἀρετῆς Ἡρακλέους παίδευσιν· ἐκόσμησε μέντοι τὰς γνώμας ἔτι μεγαλειοτέροις ῥήμασιν ἢ ἐγὼ νῦν. σοὶ δʼ οὖν ἄξιον, ὦ Ἀρίστιππε, τούτων ἐνθυμουμένῳ πειρᾶσθαί τι καὶ τῶν εἰς τὸν μέλλοντα χρόνον τοῦ βίου φροντίζειν. | 2.1.21. Aye, and Prodicus the wise expresses himself to the like effect concerning Virtue in the essay On Heracles that he recites to throngs of listeners. This, so far as I remember, is how he puts it: When Heracles was passing from boyhood to youth’s estate, wherein the young, now becoming their own masters, show whether they will approach life by the path of virtue or the path of vice, he went out into a quiet place, 2.1.22. and sat pondering which road to take. And there appeared two women of great stature making towards him. The one was fair to see and of high bearing; and her limbs were adorned with purity, her eyes with modesty; sober was her figure, and her robe was white. The other was plump and soft, with high feeding. Her face was made up to heighten its natural white and pink, her figure to exaggerate her height. Open-eyed was she; and dressed so as to disclose all her charms. Now she eyed herself; anon looked whether any noticed her; and often stole a glance at her own shadow. 2.1.23. When they drew nigh to Heracles, the first pursued the even tenor of her way: but the other, all eager to outdo her, ran to meet him, crying: Heracles, I see that you are in doubt which path to take towards life. Make me your friend; follow me, and I will lead you along the pleasantest and easiest road. You shall taste all the sweets of life; and hardship you shall never know. 2.1.24. First, of wars and worries you shall not think, but shall ever be considering what choice food or drink you can find, what sight or sound will delight you, what touch or perfume; what tender love can give you most joy, what bed the softest slumbers; and how to come by all these pleasures with least trouble. 2.1.25. And should there arise misgiving that lack of means may stint your enjoyments, never fear that I may lead you into winning them by toil and anguish of body and soul. Nay; you shall have the fruits of others’ toil, and refrain from nothing that can bring you gain. For to my companions I give authority to pluck advantage where they will. 2.1.26. Now when Heracles heard this, he asked, Lady, pray what is your name? My friends call me Happiness, she said, but among those that hate me I am nicknamed Vice. 2.1.27. Meantime the other had drawn near, and she said: I, too, am come to you, Heracles: I know your parents and I have taken note of your character during the time of your education. Therefore I hope that, if you take the road that leads to me, you will turn out a right good doer of high and noble deeds, and I shall be yet more highly honoured and more illustrious for the blessings I bestow. But I will not deceive you by a pleasant prelude: I will rather tell you truly the things that are, as the gods have ordained them. 2.1.28. For of all things good and fair, the gods give nothing to man without toil and effort. If you want the favour of the gods, you must worship the gods: if you desire the love of friends, you must do good to your friends: if you covet honour from a city, you must aid that city: if you are fain to win the admiration of all Hellas for virtue, you must strive to do good to Hellas : if you want land to yield you fruits in abundance, you must cultivate that land: if you are resolved to get wealth from flocks, you must care for those flocks: if you essay to grow great through war and want power to liberate your friends and subdue your foes, you must learn the arts of war from those who know them and must practise their right use: and if you want your body to be strong, you must accustom your body to be the servant of your mind, and train it with toil and sweat. 2.1.29. And Vice, as Prodicus tells, answered and said: Heracles, mark you how hard and long is that road to joy, of which this woman tells? but I will lead you by a short and easy road to happiness. And Virtue said: 2.1.30. What good thing is thine, poor wretch, or what pleasant thing dost thou know, if thou wilt do nought to win them? Thou dost not even tarry for the desire of pleasant things, but fillest thyself with all things before thou desirest them, eating before thou art hungry, drinking before thou art thirsty, getting thee cooks, to give zest to eating, buying thee costly wines and running to and fro in search of snow in summer, to give zest to drinking; to soothe thy slumbers it is not enough for thee to buy soft coverlets, but thou must have frames for thy beds. For not toil, but the tedium of having nothing to do, makes thee long for sleep. Thou dost rouse lust by many a trick, when there is no need, using men as women: thus thou trainest thy friends, waxing wanton by night, consuming in sleep the best hours of day. 2.1.31. Immortal art thou, yet the outcast of the gods, the scorn of good men. Praise, sweetest of all things to hear, thou hearest not: the sweetest of all sights thou beholdest not, for never yet hast thou beheld a good work wrought by thyself. Who will believe what thou dost say? who will grant what thou dost ask? Or what sane man will dare join thy throng? While thy votaries are young their bodies are weak, when they wax old, their souls are without sense; idle and sleek they thrive in youth, withered and weary they journey through old age, and their past deeds bring them shame, their present deeds distress. Pleasure they ran through in their youth: hardship they laid up for their old age. 2.1.32. But I company with gods and good men, and no fair deed of god or man is done without my aid. I am first in honour among the gods and among men that are akin to me: to craftsmen a beloved fellow-worker, to masters a faithful guardian of the house, to servants a kindly protector: good helpmate in the toils of peace, staunch ally in the deeds of war, best partner in friendship. 2.1.33. To my friends meat and drink bring sweet and simple enjoyment: for they wait till they crave them. And a sweeter sleep falls on them than on idle folk: they are not vexed at awaking from it, nor for its sake do they neglect to do their duties. The young rejoice to win the praise of the old; the elders are glad to be honoured by the young; with joy they recall their deeds past, and their present well-doing is joy to them, for through me they are dear to the gods, lovely to friends, precious to their native land. And when comes the appointed end, they lie not forgotten and dishonoured, but live on, sung and remembered for all time. O Heracles, thou son of goodly parents, if thou wilt labour earnestly on this wise, thou mayest have for thine own the most blessed happiness. 2.1.34. Such, in outline, is Prodicus’ story of the training of Heracles by Virtue; only he has clothed the thoughts in even finer phrases than I have done now. But anyhow, Aristippus, it were well that you should think on these things and try to show some regard for the life that lies before you. |
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14. Xenophon, The Persian Expedition, 3.1.11 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Merz and Tieleman (2012), Ambrosiaster's Political Theology, 89| 3.1.11. ἐπεὶ δὲ ἀπορία ἦν, ἐλυπεῖτο μὲν σὺν τοῖς ἄλλοις καὶ οὐκ ἐδύνατο καθεύδειν· μικρὸν δʼ ὕπνου λαχὼν εἶδεν ὄναρ. ἔδοξεν αὐτῷ βροντῆς γενομένης σκηπτὸς πεσεῖν εἰς τὴν πατρῴαν οἰκίαν, καὶ ἐκ τούτου λάμπεσθαι πᾶσα. | 3.1.11. Now when the time of perplexity came, he was distressed as well as everybody else and was unable to sleep; but, getting at length a little sleep, he had a dream. It seemed to him that there was a clap of thunder and a bolt fell on his father’s house, setting the whole house ablaze. |
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15. Herodotus, Histories, 1.30-1.32, 1.31.2, 1.182, 2.44.2, 3.71-3.73, 3.80-3.83, 4.76, 7.101-7.105, 7.157-7.162 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 284 | 1.182. These same Chaldaeans say (though I do not believe them) that the god himself is accustomed to visit the shrine and rest on the couch, as in Thebes of Egypt , as the Egyptians say ,(for there too a woman sleeps in the temple of Theban Zeus, and neither the Egyptian nor the Babylonian woman, it is said, has intercourse with men), and as does the prophetess of the god at Patara in Lycia , whenever she is appointed; for there is not always a place of divination there; but when she is appointed she is shut up in the temple during the night. |
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16. Euripides, Electra, 533-537, 532 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 92| 532. σὺ δ' εἰς ἴχνος βᾶς' ἀρβύλης σκέψαι βάσιν | |
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| 17. Thucydides, The History of The Peloponnesian War, 3.1-3.4, 5.18, 5.23 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lucian of samosata, •lucian of samosata Found in books: Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 93, 94, 95; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 8 |
18. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 320| 240d. ἀνάγκης τε καὶ οἴστρου ἐλαύνεται, ὃς ἐκείνῳ μὲν ἡδονὰς ἀεὶ διδοὺς ἄγει, ὁρῶντι, ἀκούοντι, ἁπτομένῳ, καὶ πᾶσαν αἴσθησιν αἰσθανομένῳ τοῦ ἐρωμένου, ὥστε μεθʼ ἡδονῆς ἀραρότως αὐτῷ ὑπηρετεῖν· τῷ δὲ δὴ ἐρωμένῳ ποῖον παραμύθιον ἢ τίνας ἡδονὰς διδοὺς ποιήσει τὸν ἴσον χρόνον συνόντα μὴ οὐχὶ ἐπʼ ἔσχατον ἐλθεῖν ἀηδίας—ὁρῶντι μὲν ὄψιν πρεσβυτέραν καὶ οὐκ ἐν ὥρᾳ, ἑπομένων δὲ τῶν ἄλλων ταύτῃ, ἃ καὶ λόγῳ | 240d. if he can help it, but is driven by the sting of necessity, which urges him on, always giving him pleasure in seeing, hearing, touching, and by all his senses perceiving his beloved, so that he is glad to serve him constantly. But what consolation or what pleasure can he give the beloved? Must not this protracted intercourse bring him to the uttermost disgust, as he looks at the old, unlovely face, and other things to match, which |
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| 19. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 234 |
| 20. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 195 |
| 21. Euripides, Trojan Women, 41-42 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 284 |
| 22. Menander, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 131 |
23. Lycophron, Alexandra, 1278, 348-364, 1279 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 284| 1279. στυγνὸν Σιβύλλης ἐστὶν οἰκητήριον, | |
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| 24. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 122 |
| 25. Aristotle, Poetics, 9 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •lucian of samosata, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 8 |
| 26. Amphis, Fragments, 9 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •lucian of samosata, timon, sexual exploitation Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 155 |
| 27. Demades, Fragments, 87, 109 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 320 |
| 28. Menander, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lucian of samosata, timon, sexual exploitation •lucian of samosata Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 155; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 131 |
| 29. Menander, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lucian of samosata, timon, sexual exploitation •lucian of samosata Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 155; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 131 |
| 30. Theophrastus, Characters, 2 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 218 |
| 31. Menander, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 131 |
| 32. Nicostratus, Fragments, 27 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •lucian of samosata, timon, sexual exploitation Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 155 |
| 33. Menander, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lucian of samosata, timon, sexual exploitation •lucian of samosata Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 155; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 131 |
| 34. Polemon Iliensis, Fragments, None (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •lucian of samosata, timon, sexual exploitation Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 155 |
35. Cicero, On The Nature of The Gods, 2.164 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Dillon and Timotin (2015), Platonic Theories of Prayer, 70 | 2.164. "Nor is the care and providence of the immortal gods bestowed only upon the human race in its entirety, but it is also wont to be extended to individuals. We may narrow down the entirety of the human race and bring it gradually down to smaller and smaller groups, and finally to single individuals. For if we believe, for the reasons that we have spoken of before, that the gods care for all human beings everywhere in every coast and region of the lands remote from this continent in which we dwell, then they care also for the men who inhabit with us these lands between the sunrise and the sunset. |
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36. Cicero, On Divination, 2.115 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 122| 2.115. Sed iam ad te venio, O/ sancte Apollo, qui úmbilicum cértum terrarum óbsides, U/nde superstitiósa primum saéva evasit vóx fera. Tuis enim oraculis Chrysippus totum volumen inplevit partim falsis, ut ego opinor, partim casu veris, ut fit in omni oratione saepissime, partim flexiloquis et obscuris, ut interpres egeat interprete et sors ipsa ad sortes referenda sit, partim ambiguis, et quae ad dialecticum deferendae sint. Nam cum illa sors edita est opulentissumo regi Asiae: Croesus Halyn penetrans magnam pervertet opum vim, hostium vim se perversurum putavit, pervertit autem suam. | 2.115. But now I come to you,Apollo, sacred guard of earths true core,Whence first came frenzied, wild prophetic words.Chrysippus filled a whole volume with your oracles; of these some, as I think, were false; some came true by chance, as happens very often even in ordinary speech; some were so intricate and obscure that their interpreter needs an interpreter and the oracles themselves must be referred back to the oracle; and some so equivocal that they require a dialectician to construe them. For example, when the following oracular response was made to Asias richest king:When Croesus oer the river Halys goesHe will a mighty kingdom overthrow,Croesus thought that he would overthrow his enemys kingdom, whereas he overthrew his own. |
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37. Cicero, Tusculan Disputations, 3.81 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Nasrallah (2019), Archaeology and the Letters of Paul, 153| 3.81. Tractatum tractum GV 1 est autem a nobis id genus aegritudinis, quod unum est omnium maxumum, ut eo sublato reliquorum remedia ne magnopere quaerenda arbitraremur. sunt enim certa, quae de paupertate certa, quae de vita inhonorata et ingloria dici soleant; separatim certae scholae sunt de exilio, de interitu patriae, de servitute, de debilitate, dibilitate R 1 V 1 de caecitate, de omni casu, in quo nomen poni solet calamitatis. calamitatis tatis V c in r. haec Graeci in singulas scholas et in singulos libros dispertiunt; opus enim quaerunt (quamquam plenae disputationes planae disputationis W corr. Turn. delectationis summae. Tamen V (mae T atque ultima hasta litterae m antecedentis in r. 2 ) delectationis sunt); | |
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| 38. Cicero, Brutus, 27.86 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •lucian of samosata, on performance of dramatic excerpts Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 212 |
| 39. Philodemus, De Libertate Dicendi, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 218 |
40. Terence, The Eunuch, 261-264, 260 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 218| 260. Ille ubi miser famelicus videt me esse in tanto honore, | |
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41. Polybius, Histories, 1.12.2, 3.96.11, 4.20.10 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •lucian of samosata •lucian of samosata, on dancing •lucian of samosata, timon, sexual exploitation Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 320; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 154, 195| 1.12.2. παραγγείλας οὖν τοῖς στρατιώταις ἐν ὥρᾳ γίνεσθαι τὴν θεραπείαν, ἅμα τῷ φωτὶ τὴν ἔξοδον ἐποιεῖτο. 3.96.11. Γνάιος δὲ Σερουίλιος ἔχων τὸν προειρημένον στόλον ἕως μέν τινος ἐπηκολούθει τοῖς Καρχηδονίοις, συνάψειν πεπεισμένος, πολὺ δὲ καθυστερῶν ἀπέγνω. 4.20.10. ὁμοίως γε μὴν καὶ παρʼ ὅλον τὸν βίον τὰς ἀγωγὰς τὰς ἐν ταῖς συνουσίαις οὐχ οὕτως ποιοῦνται διὰ τῶν ἐπεισάκτων ἀκροαμάτων ὡς διʼ αὑτῶν, ἀνὰ μέρος ᾄδειν ἀλλήλοις προστάττοντες. | 4.20.10. And not only this, but through their whole life they entertain themselves at banquets not by listening to hired musicians but by their own efforts, calling for a song from each in turn. |
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42. Philo of Alexandria, On Dreams, 2.24, 2.168 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •lucian of samosata Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 231, 234 | 2.24. For he means here that the virtuous man is not merely the judge of things which differ from one another, and that he does not only distinguish the things from which some produce is derived from the produce itself; but that he is able also to distinguish while reaping the harvest, to remove this opinion of his ability to distinguish, and to eradicate a man's own opinion of himself; because he is firmly persuaded, and believes Moses when he affirms that "judgment belongs to God Alone," with whom are the comparisons and distinctions between all things; to whom it is well for a man to confess that he is inferior, a confession more glorious than the most renowned victory. 2.168. but the other is full of melancholy, and seriousness, and downcast looks, and offences, and reproaches, and wounds; of men gnashing their teeth, looking fiercely at one another, barking, strangling one another, contending with one another in every conceivable way, mutilating one another's ears and noses, and whatever parts of the body they can reach, displaying the intoxication of their whole life and their drunkenness in this unholy contest, with every kind of unseemly behaviour. XXV. |
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| 43. Philo of Alexandria, On Planting, 39 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •lucian of samosata Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 231 |
44. Philo of Alexandria, On The Eternity of The World, 147 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •lucian of samosata Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 234 | 147. When, therefore, a conflagration seizes upon things, a stream of ethereal fire being poured down from above is frequently diffused over them, overrunning many districts of the habitable world; and when a deluge draws down the whole of the rainy nature of water, the regular rivers and torrents overflowing, and not only that, but even far exceeding the ordinary measure of a common flood, and breaking down their banks with their violence, or else overleaping them, and rising to an enormous height, from which they swell and are diffused over all the adjacent champaign country, and the land is in the first instance divided into huge lakes, as the water is continually settling down into the more hollow parts, and afterwards flows still higher, and inundates the isthmuses which separate the lakes, till at last everything presents the appearing of one vast sea from the union of so many waters. |
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45. Ovid, Tristia, 2.509-2.520, 5.3 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •lucian of samosata, on poets Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 218, 219| 2.509. inspice ludorum sumptus, Auguste, tuorum: 2.510. empta tibi magno talia multa leges. 2.511. haec tu spectasti spectandaque saepe dedisti 2.512. maiestas adeo comis ubique tua est— 2.513. luminibusque tuis, totus quibus utitur orbis, 2.514. scaenica vidisti lentus adulteria. 2.515. scribere si fas est imitantes turpia mimos, 2.516. materiae minor est debita poena meae. 2.517. an genus hoc scripti faciunt sua pulpita tutum, 2.518. quodque licet, mimis scaena licere dedit? 2.519. et mea sunt populo saltata poemata saepe, 2.520. saepe oculos etiam detinuere tuos. 5.3. hic quoque talis erit, qualis fortuna poetae: 5.3. pone metum, valeo; corpusque, quod ante laborum 5.3. festaque odoratis innectunt tempora sertis, 5.3. qui mihi flens dixit 5.3. sic quondam festum Laërtius egerat heros 5.3. tu quoque suscepti curam dimittis amici, 5.3. si tibi contingit cum dulci vita salute, 5.3. quae tibi res animos in me facit, improbe? curve 5.3. te canerem solum, meriti memor, inque libellis 5.3. at mihi iam videor patria procul esse tot annis, 5.3. indolui, non tam mea quod fortuna male audit, 5.3. difficile est quod, amice, mones, quia carmina laetum 5.3. aeger enim traxi contagia corpore mentis, 5.3. detrahat auctori multum fortuna licebit, | |
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46. Ovid, Metamorphoses, 14.129-14.153 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •lucian of samosata Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 284| 14.129. Respicit hunc vates et suspiratibus haustis 14.130. “nec dea sum” dixit “nec sacri turis honore 14.131. humanum dignare caput; neu nescius erres, 14.132. lux aeterna mihi carituraque fine dabatur, 14.133. si mea virginitas Phoebo patuisset amanti. 14.134. Dum tamen hanc sperat dum praecorrumpere donis 14.135. me cupit, “elige” ait, “virgo Cumaea, quid optes: 14.136. optatis potiere tuis.” Ego pulveris hausti 14.137. ostendi cumulum: quot haberet corpora pulvis, 14.138. tot mihi natales contingere vana rogavi; 14.139. excidit, ut peterem iuvenes quoque protinus annos. 14.140. Hos tamen ille mihi dabat aeternamque iuventam, 14.141. si venerem paterer: contempto munere Phoebi 14.142. innuba permaneo; sed iam felicior aetas 14.143. terga dedit, tremuloque gradu venit aegra senectus, 14.144. quae patienda diu est (nam iam mihi saecula septem 14.145. acta vides): superest, numeros ut pulveris aequem, 14.146. ter centum messes, ter centum musta videre. 14.147. Tempus erit, cum de tanto me corpore parvam 14.148. longa dies faciet consumptaque membra senecta 14.149. ad minimum redigentur onus: nec amata videbor 14.150. nec placuisse deo; Phoebus quoque forsitan ipse 14.151. vel non cognoscet vel dilexisse negabit: 14.152. usque adeo mutata ferar, nullique videnda, 14.153. voce tamen noscar; vocem mihi fata relinquent.” | |
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| 47. Nicostratus Historicus, Fragments, 27 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •lucian of samosata, timon, sexual exploitation Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 155 |
| 48. Horace, Odes, 3.30.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 97 |
| 49. Horace, Letters, 1.1.65 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 218 |
50. Philo of Alexandria, On The Contemplative Life, 20, 24, 30, 40-69, 71-90, 70 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 284, 298 | 70. And they do not use the ministrations of slaves, looking upon the possession of servants of slaves to be a thing absolutely and wholly contrary to nature, for nature has created all men free, but the injustice and covetousness of some men who prefer inequality, that cause of all evil, having subdued some, has given to the more powerful authority over those who are weaker. |
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51. Philo of Alexandria, Against Flaccus, 36-38, 30 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 231 | 30. And then again his friends and companions came and stirred up the miserable Flaccus, inviting, and exciting, and stimulating him to feel the same envy with themselves; saying, "The arrival of this man to take upon him his government is equivalent to a deposition of yourself. He is invested with a greater dignity of honour and glory than you. He attracts all eyes towards himself when they see the array of sentinels and bodyguards around him adorned with silvered and gilded arms. |
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52. Philo of Alexandria, On The Embassy To Gaius, 32, 31 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 231 | 31. but when they did not dare to do so, he himself taking the sword inquired in his ignorance and want of experience what was the most mortal place, in order that by a well-directed blow he might cut short his miserable life; and they, like instructors in misery, led him on his way, and pointed out to him the part into which he was to thrust his sword; and he, having thus learnt his first and last lesson, became himself, miserable that he was, his own murderer under compulsion. VI. |
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| 53. Horace, Sermones, 1.5.97-1.5.103 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Crabb (2020), Luke/Acts and the End of History, 176 |
54. Philo of Alexandria, On The Special Laws, 3.96 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •lucian of samosata Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 231 | 3.96. Accordingly, it has happened before now that very numerous parties of men who have come together in good fellowship to eat of the same salt and to sit at the same table, have suffered at such a time of harmony things wholly incompatible with it, being suddenly killed, and have thus met with death instead of feasting. On which account it is fitting that even the most merciful, and gentle, and moderate of men should approve of such persons being put to death, who are all but the same as murderers who slay with their own hand; and that they should think it consistent with holiness, not to commit their punishment to others, but to execute it themselves. |
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55. Philo of Alexandria, On The Life of Abraham, 22-23 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 164 | 23. On which account the good man shuts himself up, and remains for the most part at home, scarcely going over his threshold, or if he does go out, for the sake of avoiding the crowds who come to visit him, he generally goes out of the city, and makes his abode in some country place, living more pleasantly with such companions as are the most virtuous of all mankind, whose bodies, indeed, time has dissolved, but whose virtues the records which are left of them keep alive, in poems and in prose, histories by which the soul is naturally improved and led on to perfection. |
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56. Anon., Rhetorica Ad Herennium, 4.14 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 209 | 4.14. of the Simple type of style, which is brought down to the most ordinary speech of every day, the following will serve as an example: "Now our friend happened to enter the baths, and, after washing, was beginning to be rubbed down. Then, just as he decided to go down into the pool, suddenly this fellow turned up. 'Say, young chap,' said he, 'you slaveboys have just beat me; you must make it good.' The young man grew red, for at his age he was not used to being hailed by a stranger. This creature started to shout the same words, and more, in a louder voice. With difficulty the youth replied: 'Well, but let me look into the matter.' Right then the fellow cries out in that tone of his that might well force blushes from any one; this is how aggressive and harsh it is â a tone certainly not practised in the neighbourhood of the Sundial, I would say, but backstage, and in places of that kind. The young man was embarrassed. And no wonder, for his ears still rang with the scoldings of his tutor, and he was not used to abusive language of this kind. For where would he have seen a buffoon, with not a blush left, who thought of himself as having no good name to lose, so that he could do anything he liked without damage to his reputation?" |
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57. Diodorus Siculus, Historical Library, None (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 284 | 16.26.6. It is said that in ancient times virgins delivered the oracles because virgins have their natural innocence intact and are in the same case as Artemis; for indeed virgins were alleged to be well suited to guard the secrecy of disclosures made by oracles. In more recent times, however, people say that Echecrates the Thessalian, having arrived at the shrine and beheld the virgin who uttered the oracle, became enamoured of her because of her beauty, carried her away with him and violated her; and that the Delphians because of this deplorable occurrence passed a law that in future a virgin should no longer prophesy but that an elderly woman of fifty should declare the oracles and that she should be dressed in the costume of a virgin, as a sort of reminder of the prophetess of olden times. Such are the details of the legend regarding the discovery of the oracle; and now we shall turn to the activities of olden times. |
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| 58. Vitruvius Pollio, On Architecture, 5.10 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 60 |
| 59. Philo of Alexandria, Plant., 39 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •lucian of samosata Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 231 |
| 60. Ignatius, To The Trallians, 3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 212 |
| 61. Ignatius, To The Philadelphians, 10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 212 |
| 62. Ignatius, To The Ephesians, 1, 18, 21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 212 |
| 63. Ignatius, To The Philadelphians, 10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 212 |
| 64. Ignatius, To The Smyrnaeans, 10-11, 4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 212 |
65. New Testament, Mark, 3.35, 14.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lucian of samosata •lucian of samosata, symposium Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 306; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 298| 3.35. ὃς ἂν ποιήσῃ τὸ θέλημα τοῦ θεοῦ, οὗτος ἀδελφός μου καὶ ἀδελφὴ καὶ μήτηρ ἐστίν. 14.26. Καὶ ὑμνήσαντες ἐξῆλθον εἰς τὸ Ὄρος τῶν Ἐλαιῶν. | 3.35. For whoever does the will of God, the same is my brother, and my sister, and mother." 14.26. When they had sung a hymn, they went out to the Mount of Olives. |
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66. New Testament, Romans, 12.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lucian of samosata Found in books: Nasrallah (2019), Archaeology and the Letters of Paul, 126| 12.1. Παρακαλῶ οὖν ὑμᾶς, ἀδελφοί, διὰ τῶν οἰκτιρμῶν τοῦ θεοῦ παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν ἁγίαν τῷ θεῷ εὐάρεστον, τὴν λογικὴν λατρείαν ὑμῶν· | 12.1. Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. |
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67. New Testament, Philippians, 1.9, 1.14, 1.26, 4.17-4.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lucian of samosata Found in books: Nasrallah (2019), Archaeology and the Letters of Paul, 126| 1.9. καὶ τοῦτο προσεύχομαι ἵνα ἡ ἀγάπη ὑμῶν ἔτι μᾶλλον καὶ μᾶλλον περισσεύῃ ἐν ἐπιγνώσει καὶ πάσῃ αἰσθήσει, 1.14. καὶ τοὺς πλείονας τῶν ἀδελφῶν ἐν κυρίῳ πεποιθότας τοῖς δεσμοῖς μου περισσοτέρως τολμᾷν ἀφόβως τὸν λόγον τοῦ θεοῦ λαλεῖν. Τινὲς μὲν καὶ διὰ φθόνον καὶ ἔριν, 1.26. ἵνα τὸ καύχημα ὑμῶν περισσεύῃ ἐν Χριστῷ Ἰησοῦ ἐν ἐμοὶ διὰ τῆς ἐμῆς παρουσίας πάλιν πρὸς ὑμᾶς. 4.17. οὐχ ὅτι ἐπιζητῶ τὸ δόμα, ἀλλὰ ἐπιζητῶ τὸν καρπὸν τὸν πλεονάζοντα εἰς λόγον ὑμῶν. 4.18. ἀπέχω δὲ πάντα καὶ περισσεύω· πεπλήρωμαι δεξάμενος παρὰ Ἐπαφροδίτου τὰ παρʼ ὑμῶν,ὀσμὴν εὐωδίας,θυσίαν δεκτήν, εὐάρεστον τῷ θεῷ. | 1.9. This I pray, that your love may abound yet more and more in knowledge and all discernment; 1.14. and that most of the brothers in the Lord, being confident through my bonds, are more abundantly bold to speak the word of God without fear. 1.26. that your rejoicing may abound in Christ Jesus in me through my presence with you again. 4.17. Not that I seek for the gift, but I seek for the fruit that increases to your account. 4.18. But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God. |
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68. New Testament, 1 Corinthians, 4.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lucian of samosata Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 298| 4.15. ἐὰν γὰρ μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ, ἀλλʼ οὐ πολλοὺς πατέρας, ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα. | 4.15. For though you have ten thousand tutors in Christ, yetnot many fathers. For in Christ Jesus, I became your father through thegospel. |
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69. New Testament, 1 Peter, 2.17, 5.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lucian of samosata Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 298| 2.17. πάντας τιμήσατε, τὴν ἀδελφότητα ἀγαπᾶτε,τὸν θεὸν φοβεῖσθε, τὸν βασιλέατιμᾶτε. 5.9. ᾧ ἀντίστητε στερεοὶ τῇ πίστει, εἰδότες τὰ αὐτὰ τῶν παθημάτων τῇ ἐν τῷ κόσμῳ ὑμῶν ἀδελφότητι ἐπιτελεῖσθαι. | 2.17. Honor all men. Love the brotherhood. Fear God. Honor the king. 5.9. Withstand him steadfast in your faith, knowing that your brothers who are in the world are undergoing the same sufferings. |
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| 70. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 156 |
| 71. Ignatius, To Polycarp, 2.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 212 |
| 72. Suetonius, Augustus, 89.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 194 |
| 73. Plutarch, Dinner of The Seven Wise Men, 5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 188 |
| 74. Statius, Siluae, 1.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lucian of samosata Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 39 |
| 75. Martial, Epigrams, 2.48 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 39 |
| 76. Martial, Epigrams, 1.117, 2.6.7, 2.48, 5.16.9, 5.78.2, 5.78.22, 5.78.25-5.78.30, 7.51.1-7.51.14, 9.77 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata, on dancing •lucian of samosata, on poets •lucian of samosata Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 194, 206, 219; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 39 |
77. Josephus Flavius, Jewish Antiquities, 1.108, 3.81, 3.268, 3.322, 4.158, 8.262, 9.28, 10.281, 17.354, 18.3.3, 18.8.3, 19.108 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lucian of samosata Found in books: Crabb (2020), Luke/Acts and the End of History, 176; Merz and Tieleman (2012), Ambrosiaster's Political Theology, 30, 134; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 212 | 1.108. Hesiod also, and Hecatseus, Hellanicus, and Acusilaus; and, besides these, Ephorus and Nicolaus relate that the ancients lived a thousand years. But as to these matters, let every one look upon them as he thinks fit. 3.81. Now, as to these matters, every one of my readers may think as he pleases; but I am under a necessity of relating this history as it is described in the sacred books. This sight, and the amazing sound that came to their ears, disturbed the Hebrews to a prodigious degree, 3.268. Accordingly, it is a plain case, that it is out of violent prejudice only that they report these things about us. But Moses was pure from any such distemper, and lived with countrymen who were pure of it also, and thence made the laws which concerned others that had the distemper. He did this for the honor of God. But as to these matters, let every one consider them after what manner he pleases. 3.322. Whence we are not to wonder at what was then done, while to this very day the writings left by Moses have so great a force, that even those that hate us do confess, that he who established this settlement was God, and that it was by the means of Moses, and of his virtue; but as to these matters, let every one take them as he thinks fit. 4.158. And while it was in his power to claim this glory to himself, and make men believe they were his own predictions, there being no one that could be a witness against him, and accuse him for so doing, he still gave his attestation to him, and did him the honor to make mention of him on this account. But let every one think of these matters as he pleases. 8.262. He says withal that the Ethiopians learned to circumcise their privy parts from the Egyptians, with this addition, that the Phoenicians and Syrians that live in Palestine confess that they learned it of the Egyptians. Yet it is evident that no other of the Syrians that live in Palestine, besides us alone, are circumcised. But as to such matters, let every one speak what is agreeable to his own opinion. 9.28. Now at this time it was that Elijah disappeared from among men, and no one knows of his death to this very day; but he left behind him his disciple Elisha, as we have formerly declared. And indeed, as to Elijah, and as to Enoch, who was before the deluge, it is written in the sacred books that they disappeared, but so that nobody knew that they died. 10.281. Now as to myself, I have so described these matters as I have found them and read them; but if any one is inclined to another opinion about them, let him enjoy his different sentiments without any blame from me. 17.354. So Archelaus’s country was laid to the province of Syria; and Cyrenius, one that had been consul, was sent by Caesar to take account of people’s effects in Syria, and to sell the house of Archelaus. 19.108. while it was in his power, after such success, to keep silent, and to escape the wrath of Caius’s defenders, and not to leave it to uncertainty whether he should gain the end he aimed at or not, and after an unreasonable manner to act as if he had a mind to ruin himself, and lose the opportunity that lay before him. But every body may guess as he please about this matter. |
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78. Josephus Flavius, Jewish War, 1.377, 2.650, 4.297, 5.257, 6.313 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lucian of samosata Found in books: Crabb (2020), Luke/Acts and the End of History, 176 | 1.377. do not you disturb yourselves at the quaking of iimate creatures, nor do you imagine that this earthquake is a sign of another calamity; for such affections of the elements are according to the course of nature, nor does it import anything further to men, than what mischief it does immediately of itself. Perhaps there may come some short sign beforehand in the case of pestilences, and famines, and earthquakes; but these calamities themselves have their force limited by themselves [without foreboding any other calamity]. And indeed what greater mischief can the war, though it should be a violent one, do to us than the earthquake hath done? 2.650. There were also such omens observed as were understood to be forerunners of evils by such as loved peace, but were by those that kindled the war interpreted so as to suit their own inclinations; and the very state of the city, even before the Romans came against it, was that of a place doomed to destruction. 4.297. which indeed was done upon other nights, but was omitted that night, not by reason of any slothfulness of Aus, but by the overbearing appointment of fate, that so both he might himself perish, and the multitude of the guards might perish with him; 5.257. for I venture to affirm that the sedition destroyed the city, and the Romans destroyed the sedition, which it was a much harder thing to do than to destroy the walls; so that we may justly ascribe our misfortunes to our own people, and the just vengeance taken on them to the Romans; as to which matter let every one determine by the actions on both sides. 6.313. The Jews took this prediction to belong to themselves in particular, and many of the wise men were thereby deceived in their determination. Now, this oracle certainly denoted the government of Vespasian, who was appointed emperor in Judea. |
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| 79. Seneca The Younger, De Beneficiis, 6.38 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lucian of samosata Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 218 |
| 80. Juvenal, Satires, 11.162-11.164 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 199 |
81. Plutarch, Demosthenes, 20.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 201| 20.3. παραυτίκα μὲν οὖν ὁ Φίλιππος ἐπὶ τῇ νίκῃ διὰ τὴν χαρὰν ἐξυβρίσας, καὶ κωμάσας ἐπὶ τοὺς νεκροὺς μεθύων, ᾖδε τὴν ἀρχὴν τοῦ Δημοσθένους ψηφίσματος πρὸς πόδα διαιρῶν καὶ ὑποκρούων· Δημοσθένης Δημοσθένους Παιανιεὺς τάδʼ εἶπεν· ἐκνήψας δὲ καὶ τὸ μέγεθος τοῦ περιστάντος αὐτὸν ἀγῶνος ἐν νῷ λαβών ἔφριττε τὴν δεινότητα καὶ τὴν δύναμιν τοῦ ῥήτορος, ἐν μέρει μικρῷ μιᾶς ἡμέρας τὸν ὑπὲρ τῆς ἡγεμονίας καὶ τοῦ σώματος ἀναρρῖψαι κίνδυνον ἀναγκασθεὶς ὑπʼ αὐτοῦ. | 20.3. |
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82. Plutarch, Demetrius, 16.5-16.6, 20.3, 23.5, 27.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata, dialogues of the courtesans •lucian of samosata, on dancing •lucian of samosata Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 14, 201; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 284| 20.3. ἀλλὰ μὴν Δημητρίου καὶ τὸ βάναυσον ἦν βασιλικόν, καὶ μέγεθος ἡ μέθοδος εἶχεν, ἅμα τῷ περιττῷ καὶ φιλοτέχνῳ τῶν ἔργων ὕψος τι διανοίας καὶ φρονήματος συνεκφερόντων, ὥστε μὴ μόνον γνώμης καὶ περιουσίας, ἀλλὰ καὶ χειρὸς ἄξια φαίνεσθαι βασιλικῆς. μεγέθει μὲν γὰρ ἐξέπληττε καὶ τοὺς φίλους, κάλλει δὲ καὶ τοὺς πολεμίους ἔτερπε. τοῦτο δὲ ἔτι μᾶλλον ἀληθῶς ἢ κομψῶς εἴρηται. 27.3. οὐ μόνον δὲ ταῖς γαμεταῖς, ἀλλὰ καὶ τοῖς φίλοις τοῦ Δημητρίου ζῆλον καὶ φθόνον εὐημεροῦσα καὶ στεργομένη παρεῖχεν. ἀφίκοντο γοῦν τινες παρʼ αὐτοῦ κατὰ πρεσβείαν πρὸς Λυσίμαχον, οἷς ἐκεῖνος ἄγων σχολὴν ἐπέδειξεν ἔν τε τοῖς μηροῖς καὶ τοῖς βραχίοσιν ὠτειλὰς βαθείας ὀνύχων λεοντείων· καὶ διηγεῖτο τὴν γενομένην αὐτῷ μάχην πρὸς τὸ θηρίον, ὑπὸ Ἀλεξάνδρου συγκαθειρχθέντι τοῦ βασιλέως. οἱ δὲ γελῶντες ἔφασαν καὶ τὸν αὑτῶν βασιλέα δεινοῦ θηρίου δήγματα φέρειν ἐν τῷ τραχήλῳ, Λαμίας. | 20.3. 27.3. |
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83. Tacitus, Histories, 2.78, 5.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Crabb (2020), Luke/Acts and the End of History, 176 | 2.78. After Mucianus had spoken, the rest became bolder; they gathered about Vespasian, encouraged him, and recalled the prophecies of seers and the movements of the stars. Nor indeed was he wholly free from such superstitious belief, as was evident later when he had obtained supreme power, for he openly kept at court an astrologer named Seleucus, whom he regarded as his guide and oracle. Old omens came back to his mind: once on his country estate a cypress of conspicuous height suddenly fell, but the next day it rose again on the selfsame spot fresh, tall, and with wider expanse than before. This occurrence was a favourable omen of great significance, as the haruspices all agreed, and promised the highest distinctions for Vespasian, who was then still a young man. At first, however, the insignia of a triumph, his consulship, and his victory over Judea appeared to have fulfilled the promise given by the omen; yet after he had gained these honours, he began to think that it was the imperial throne that was foretold. Between Judea and Syria lies Carmel: this is the name given to both the mountain and the divinity. The god has no image or temple â such is the rule handed down by the fathers; there is only an altar and the worship of the god. When Vespasian was sacrificing there and thinking over his secret hopes in his heart, the priest Basilides, after repeated inspection of the victim's vitals, said to him: "Whatever you are planning, Vespasian, whether to build a house, or to enlarge your holdings, or to increase the number of your slaves, the god grants you a mighty home, limitless bounds, and a multitude of men." This obscure oracle rumour had caught up at the time, and now was trying to interpret; nothing indeed was more often on men's lips. It was discussed even more in Vespasian's presence â for men have more to say to those who are filled with hope. The two leaders now separated with clear purposes before them, Mucianus going to Antioch, Vespasian to Caesarea. Antioch is the capital of Syria, Caesarea of Judea. 5.13. Prodigies 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. |
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| 84. Petronius Arbiter, Satyricon, 35, 23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 206 |
| 85. Arrian, Anabasis of Alexander, 4.28-4.30 (1st cent. CE - missingth cent. CE) Tagged with subjects: •lucian of samosata Found in books: Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 88 |
86. Plutarch, Alexander The Great, 9.4-9.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 231| 9.4. ἐκφανεστάτην δὲ Ἄτταλος παρέσχεν ἐν τοῖς Κλεοπάτρας γάμοις, ἣν ὁ Φίλιππος ἠγάγετο παρθένον, ἐρασθεὶς παρʼ ἡλικίαν τῆς κόρης, θεῖος γὰρ ὢν αὐτῆς ὁ Ἄτταλος ἐν τῷ πότῳ μεθύων παρεκάλει τοὺς Μακεδόνας αἰτεῖσθαι παρὰ θεῶν γνήσιον ἐκ Φιλίππου καὶ Κλεοπάτρας γενέσθαι διάδοχον τῆς βασιλείας, ἐπὶ τούτῳ παροξυνθεὶς ὁ Ἀλέξανδρος καὶ εἰπών, ἡμεῖς δὲ σοι, κακὴ κεφαλὴ, νόθοι δοκοῦμεν; ἔβαλε σκύφον ἐπʼ αὐτόν. 9.5. ὁ δὲ Φίλιππος ἐπʼ ἐκεῖνον ἐξανέστη σπασάμενος τὸ ξίφος, εὐτυχίᾳ δὲ ἑκατέρου διὰ τὸν θυμὸν καὶ τὸν οἶνον ἔπεσε σφαλείς, ὁ δὲ Ἀλέξανδρος ἐφυβρίζων, οὗτος μέντοι, εἶπεν, ἄνδρες, εἰς Ἀσίαν ἐξ Εὐρώπης παρεσκευάζετο διαβαίνειν, ὃς ἐπὶ κλίνην ἀπὸ κλίνης διαβαίνων ἀνατέτραπται. μετὰ ταύτην τὴν παροινίαν ἀναλαβὼν τὴν Ὀλυμπιάδα καὶ καταστήσας εἰς Ἤπειρον αὐτὸς ἐν Ἰλλυριοῖς διέτριβεν. 9.6. ἐν τούτῳ δὲ Δημάρατος ὁ Κορίνθιος, ξένος ὢν τῆς οἰκίας καὶ παρρησίας μετέχων, ἀφίκετο πρὸς Φίλιππον. μετὰ δὲ τὰς πρώτας δεξιώσεις καὶ φιλοφροσύνας ἐπερωτῶντος τοῦ Φιλίππου πῶς ἔχουσιν ὁμονοίας πρὸς ἀλλήλους οἱ Ἕλληνες, πάνυ γοῦν, ἔφη, σοι προσήκει, Φίλιππε, κήδεσθαι τῆς Ἑλλάδος, ὃς τὸν οἶκον τὸν σεαυτοῦ στάσεως τοσαύτης καὶ κακῶν ἐμπέπληκας. οὕτω δὴ συμφρονήσας ὁ Φίλιππος ἔπεμψε καὶ κατήγαγε πείσας διὰ τοῦ Δημαράτου τὸν Ἀλέξανδρον. | 9.4. The most open quarrel was brought on by Attalus at the marriage of Cleopatra, a maiden whom Philip was taking to wife, having fallen in love with the girl when he was past the age for it. Amyot, hors d’age et de saison. In consequence of this passion Philip had divorced Olympias. Attalus, now, was the girl’s uncle, and being in his cups, he called upon the Macedonians to ask of the gods that from Philip and Cleopatra there might be born a legitimate successor to the kingdom. At this Alexander was exasperated, and with the words, But what of me, base wretch? Dost thou take me for a bastard? threw a cup at him. 9.5. Then Philip rose up against him with drawn sword, but, fortunately for both, his anger and his wine made him trip and fall. Then Alexander, mocking over him, said: Look now, men! here is one who was preparing to cross from Europe into Asia; and he is upset in trying to cross from couch to couch. After this drunken broil Alexander took Olympias and established her in Epirus, while he himself tarried in Illyria. 9.6. Meanwhile Demaratus the Corinthian, who was a guest-friend of the house and a man of frank speech, came to see Philip. After the first greetings and welcomes were over, Philip asked him how the Greeks were agreeing with one another, and Demaratus replied: It is surely very fitting, Philip, that thou shouldst be concerned about Greece, when thou hast filled thine own house with such great dissension and calamities. Thus brought to his senses, Philip sent and fetched Alexander home, having persuaded him to come through the agency of Demaratus. |
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| 87. Petronius Arbiter, Satyricon, 35, 23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 206 |
| 88. Tosefta, Berachot, 2.20 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 60 |
| 89. Pliny The Elder, Natural History, 5.17.4, 15.1981, 25.94, 37.75 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 164 |
90. Dio Chrysostom, Orations, 27.3, 32.58-32.60, 70.9 (1st cent. CE - missingth cent. CE) Tagged with subjects: •lucian of samosata, on dancing •lucian of samosata, on singing at dinner parties •lucian of samosata, timon, sexual exploitation Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 154, 185 | 27.3. And others, too, who are naturally loquacious, feeling that they have got their table-companions for an audience, recite stupid and tedious speeches; while still others sing in tune and out of tune, although they have no gift whatever for music; and one might almost say that they give more annoyance than those who quarrel and use abusive language. But there is another class of men who claim to be abstemious and temperate, that bore people to death by their disagreeable manner, since they will not condescend either to drink moderately or to take part in the general conversation. 32.58. And the spell of music has been deemed no less appropriate also in social gatherings, because it brings harmony and order spontaneously into the soul and along with a kindred influence abates the unsteadiness that comes from delight in wine â I mean that very influence blended with which the unsteadiness itself is brought into tune and tempered to moderation. All this, of course, in the present instance has been reversed and changed to its opposite. For it is not by the Muses but by a kind of Corybantes that you are possessed, and you lend credibility to the mythologizings of the poets, since they do indeed bring upon the scene creatures called Bacchants, who have been maddened by song, and Satyrs too. No doubt in your case the fawn-skin and the thyrsus are lacking, nor do you, like the Bacchants, bear lions in your arms; yet in all else you do appear to me to be quite comparable to Nymphs and Satyrs. 32.59. For you are always in merry mood, fond of laughter, fond of dancing; only in your case when you are thirsty wine does not bubble up of its own accord from some chance rock or glen, nor can you so readily get milk and honey by scratching the ground with the tips of your fingers; on the contrary, not even water comes to you in Alexandria of its own accord, nor is bread yours to command, I fancy, but that too you receive from the hand of those who are above you; and so perhaps it is high time for you to cease your Bacchic revels and instead to turn your attention to yourselves. But at present, if you merely hear the twang of the harp-string, as if you had heard the call of a bugle, you can no longer keep the peace. 32.60. Surely it is not the Spartans you are imitating, is it? It is said, you know, that in olden days they made war to the accompaniment of the pipe; but your warfare is to the accompaniment of the harp. Or do you desire â for I myself have compared king with commons do you, I ask, desire to be thought afflicted with the same disease as Nero? Why, not even he profited by his intimate acquaintance with music and his devotion to it. And how much better it would be to imitate the present ruler in his devotion to culture and reason! Will you not discard that disgraceful and immoderate craving for notoriety? Will you not be cautious about poking fun at everybody else, and, what is more, before persons who, if I may say so, have nothing great or wonderful to boast of? 70.9. And yet it is not impossible to be musical without engaging in musical activities; for the art of music does not compel one to devote his attention to it and to regard nothing else of greater moment. Again, if one is an astronomer, possibly nothing prevents his keeping game-cocks or throwing dice; for in no wise does astronomy prevent his doing what is not right! Furthermore, by Heaven, if one has become an expert horseman, or a good pilot, or a surveyor, or a literary critic, it is nothing surprising that he should be seen in the apartments of either the courtesans or the flute-girls. For the knowledge of those skills does not make the human soul one whit better or turn it aside from its errors; |
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| 91. Artemidorus, Oneirocritica, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 131 |
| 92. Plutarch, Mark Antony, 70 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 164 |
| 93. Plutarch, Aristides, 7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 113 |
| 94. Epictetus, Discourses, 3.3.5, 3.22.81-3.22.82 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 298 |
| 95. Plutarch, Consolation To His Wife, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Nasrallah (2019), Archaeology and the Letters of Paul, 154 |
| 96. Plutarch, On The Obsolescence of Oracles, 51 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 284 |
97. New Testament, Matthew, 23.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lucian of samosata Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 298| 23.9. καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὑμῶν ὁ πατὴρ ὁ οὐράνιος· | 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. |
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| 98. Plutarch, Oracles At Delphi No Longer Given In Verse, 7.397 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 122; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 284 |
| 99. Plutarch, On Praising Oneself Inoffensively, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 65, 66 |
| 100. Plutarch, Sayings of The Spartans, 7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 113 |
| 101. Lucian, The Dead Come To Life Or The Fisherman, 19 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Merz and Tieleman (2012), Ambrosiaster's Political Theology, 86, 91 |
| 102. Lucian, Herodotus, 7-8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Merz and Tieleman (2012), Ambrosiaster's Political Theology, 89 |
| 103. Lucian, How To Write History, 50-51, 62, 9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Nasrallah (2019), Archaeology and the Letters of Paul, 231 |
| 104. Lucian, The Scythian, Or The Consul, 9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Merz and Tieleman (2012), Ambrosiaster's Political Theology, 85 |
| 105. Lucian, The Mistaken Critic, 1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Merz and Tieleman (2012), Ambrosiaster's Political Theology, 86, 87 |
| 106. Lucian, Lexiphanes, 25 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 141, 142 |
| 107. Lucian, Nigrinus, 34, 25 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 185 |
| 108. Lucian, My Native Land, 6, 2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Merz and Tieleman (2012), Ambrosiaster's Political Theology, 90 |
| 109. Lucian, The Lover of Lies, 10-13, 34, 36, 35 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 74 |
| 110. Lucian, The Sky-Man, 12, 26, 25 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Dillon and Timotin (2015), Platonic Theories of Prayer, 29, 70 |
| 111. Lucian, The Dream, Or Lucianãƒæ’ƀ™Ãƒâ€ ‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚¬Šãƒæ’ƀ™Ãƒâ¢Ã€Šâ¬Ã…¡'S Career, 10, 9, 18 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Merz and Tieleman (2012), Ambrosiaster's Political Theology, 89 |
| 112. Philostratus The Athenian, Lives of The Sophists, 2.568-2.569 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •lucian of samosata Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 43 |
| 113. Lucian, Timon, 55 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata, on dancing •lucian of samosata, timon, sexual exploitation •lucian of samosata, on singing at dinner parties Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 154, 185 |
| 114. Lucian, A True Story, a b c d\n0 1 1 1 None\n1 1.4 1.4 1 4 \n2 1.2 1.2 1 2 \n3 ;1.7 ;1.7 ;1 7 \n4 1.3 1.3 1 3 \n5 1.20 1.20 1 20 \n6 2.28 2.28 2 28 \n7 2.11 2.11 2 11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Merz and Tieleman (2012), Ambrosiaster's Political Theology, 89 |
| 115. Marcus Aurelius Emperor of Rome, Meditations, 7.48 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 87, 88 |
| 116. Maximus of Tyre, Dialexeis, 5.7, 22.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata •lucian of samosata, on singing clients Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 217; Dillon and Timotin (2015), Platonic Theories of Prayer, 70 |
117. Philostratus The Athenian, Life of Apollonius, 4.39, 7.38-7.39 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •lucian of samosata, on performance of dramatic excerpts •lucian of samosata, Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 212; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 197| 4.39. προσῄεσαν μὲν οὖν ταῖς πύλαις, οἱ δὲ ἐφεστῶτες οὐδὲν ἠρώτων, ἀλλὰ περιήθρουν τὸ σχῆμα καὶ ἐθαύμαζον: ὁ γὰρ τρόπος ἱερὸς ἐδόκει καὶ οὐδὲν ἐοικὼς τοῖς ἀγείρουσι. καταλύουσι δ' αὐτοῖς ἐν πανδοχείῳ περὶ τὰς πύλας καὶ δεῖπνον αἱρουμένοις, ἐπειδὴ καιρὸς ἑσπέρας ἤδη ἐτύγχανεν, ὡς ἐπὶ κῶμον ἔρχεται μεθύων ἄνθρωπος οὐκ ἀγλευκῶς τῆς φωνῆς ἔχων, περιῄει δὲ ἄρα κύκλῳ τὴν ̔Ρώμην ᾅδων τὰ τοῦ Νέρωνος μέλη καὶ μεμισθωμένος τοῦτο, τὸν δὲ ἀμελῶς ἀκούσαντα ἢ μὴ καταβαλόντα μισθὸν τῆς ἀκροάσεως ξυνεκεχώρητο αὐτῷ καὶ ἀπάγειν ὡς ἀσεβοῦντα. ἦν δὲ αὐτῷ καὶ κιθάρα καὶ ἡ πρόσφορος τῷ κιθαρίζειν σκευὴ πᾶσα, καί τινα καὶ νευρὰν τῶν ἐφαψαμένων τε καὶ προεντεταμένων ἀποκειμένην ἐν κοιτίδι εἶχεν, ἣν ἔφασκεν ἐκ τῆς Νέρωνος ἐωνῆσθαι κιθάρας δυοῖν μναῖν καὶ ἀποδώσεσθαι αὐτὴν οὐδενί, ἢν μὴ κιθαρῳδὸς ᾖ τῶν ἀρίστων τε καὶ ἀγωνιουμένων Πυθοῖ. ἀναβαλόμενος οὖν, ὅπως εἰώθει, καὶ βραχὺν διεξελθὼν ὕμνον τοῦ Νέρωνος ἐπῆγε μέλη τὰ μὲν ἐξ ̓Ορεστείας, τὰ δὲ ἐξ ̓Αντιγόνης, τὰ δ' ὁποθενοῦν τῶν τραγῳδουμένων αὐτῷ, καὶ ᾠδὰς ἔκαμπτεν, ὁπόσας Νέρων ἐλύγιζέ τε καὶ κακῶς ἔστρεφεν. ἀργότερον δὲ ἀκροωμένων ὁ μὲν ἀσεβεῖσθαι Νέρωνα ὑπ' αὐτῶν ἔφασκε καὶ πολεμίους τῆς θείας φωνῆς εἶναι, οἱ δὲ οὐ προσεῖχον. ἐρομένου δὲ τοῦ Μενίππου τὸν ̓Απολλώνιον, πῶς ἀκούοι λέγοντος ταῦτα, “πῶς” ἔφη “ἢ ὡς ὅτε ᾖδεν; ἡμεῖς μέντοι, ὦ Μένιππε, μὴ παροξυνώμεθα πρὸς ταῦτα, ἀλλὰ τὸν μισθὸν τῆς ἐπιδείξεως δόντες ἐάσωμεν αὐτὸν θύειν ταῖς Νέρωνος Μούσαις.” 7.38. διαλέγεσθαι μὲν δὴ τὸν ̓Απολλώνιον πλείω τοιαῦτα, ἑαυτὸν δὲ ὁ Δάμις ἀπορεῖν μὲν ὑπὲρ τῶν παρόντων φησί, λύσιν δὲ αὐτῶν ὁρᾶν οὐδεμίαν, πλὴν ὅσαι παρὰ τῶν θεῶν εὐξαμένοις τισὶ κἀκ πολλῷ χαλεπωτέρων ἦλθον, ὀλίγον δὲ πρὸ μεσημβρίας “ὦ Τυανεῦ,” φάναι, σφόδρα γὰρ δὴ χαίρειν αὐτὸν τῇ προσρήσει “τί πεισόμεθα;” “ὅ γε ἐπάθομεν,” ἔφη “πέρα δ' οὐδέν, οὐδὲ ἀποκτενεῖ ἡμᾶς οὐδείς.” “καὶ τίς” εἶπεν “οὕτως ἄτρωτος; λυθήσῃ δὲ πότε;” “τὸ μὲν ἐπὶ τῷ δικάσαντι” ἔφη “τήμερον, τὸ δὲ ἐπ' ἐμοὶ ἄρτι.” καὶ εἰπὼν ταῦτα ἐξήγαγε τὸ σκέλος τοῦ δεσμοῦ καὶ πρὸς τὸν Δάμιν ἔφη “ἐπίδειξιν πεποίημαί σοι τῆς ἐλευθερίας τῆς ἐμαυτοῦ καὶ θάρρει.” τότε πρῶτον ὁ Δάμις φησὶν ἀκριβῶς ξυνεῖναι τῆς ̓Απολλωνίου φύσεως, ὅτι θεία τε εἴη καὶ κρείττων ἀνθρώπου, μὴ γὰρ θύσαντα, πῶς γὰρ ἐν δεσμωτηρίῳ; μηδ' εὐξάμενόν τι, μηδὲ εἰπόντα καταγελάσαι τοῦ δεσμοῦ καὶ ἐναρμόσαντα αὖ τὸ σκέλος τὰ τοῦ δεδεμένου πράττειν. 7.39. οἱ δὲ εὐηθέστεροι τῶν ἀνθρώπων ἐς τοὺς γόητας ἀναφέρουσι ταῦτα, πεπόνθασι δ' αὐτὸ ἐς πολλὰ τῶν ἀνθρωπείων: δέονται μὲν γὰρ αὐ̔τῶν̓τῆς ̔τέχνης' ἀθληταί, δέονται δὲ ἀγωνισταὶ πάντες διὰ τὸ νικᾶν γλίχεσθαι, καὶ ξυλλαμβάνει μὲν αὐτοῖς ἐς τὴν νίκην οὐδέν, ἃ δὲ ἀπὸ τύχης νικῶσι, ταῦθ' οἱ κακοδαίμονες αὑτοὺς ἀφελόμενοι λογίζονται τῇ τέχνῃ ταύτῃ, ἀπιστοῦσι δ' αὐτῇ οὐδ' οἱ ἡττώμενοι σφῶν, “εἰ γὰρ τὸ δεῖνα ἔθυσα καὶ τὸ δεῖνα ἐθυμίασα, οὐκ ἂν διέφυγέ με ἡ νίκη” τοιαῦτα λέγουσι καὶ τοιαῦτα οἴονται. φοιτᾷ δὲ καὶ ἐπὶ θύρας ἐμπόρων κατὰ ταὐτά, καὶ γὰρ δὴ κἀκείνους εὕροιμεν ἂν τὰ μὲν εὐτυχήματα τῆς ἐμπορίας λογιζομένους τῷ γόητι, τὰ δὲ ἄτοπα τῇ αὑτῶν φειδοῖ καὶ τῷ μὴ ὁπόσα ἔδει θῦσαι. ἀνῆπται δὲ ἡ τέχνη τοὺς ἐρῶντας μάλιστα, νοσοῦντες γὰρ εὐπαράγωγον οὕτω νόσον, ὡς καὶ γραιδίοις ὑπὲρ αὐτῆς διαλέγεσθαι, θαυμαστόν, οἶμαι, οὐδὲν πράττουσι προσιόντες τοῖς σοφισταῖς τούτοις καὶ ἀκροώμενοι σφῶν τὰ τοιαῦτα, οἳ κεστόν τε αὐτοῖς φέρειν διδοῦσι καὶ λίθους, τοὺς μὲν ἐκ τῶν τῆς γῆς ἀπορρήτων, τοὺς δὲ ἐκ σελήνης τε καὶ ἀστέρων ἀρώματά τε ὁπόσα ἡ ̓Ινδικὴ κηπεύει, καὶ χρήματα μὲν αὐτοὺς λαμπρὰ ὑπὲρ τούτων πράττονται, ξυνδρῶσι δὲ οὐδέν. ἢν μὲν γὰρ παθόντων τι τῶν παιδικῶν πρὸς τοὺς ἐρῶντας ἢ δώροις ὑπαχθέντων προβαίνῃ τὰ ἐρωτικά, ὑμνεῖται ἡ τέχνη ὡς ἱκανὴ πάντα, εἰ δ' ἀποτυγχάνοι ἡ πεῖρα, ἐς τὸ ἐλλειφθὲν ἡ ἀναφορά, μὴ γὰρ τὸ δεῖνα θυμιᾶσαι, μηδὲ θῦσαι ἢ τῆξαι, τουτὶ δὲ μέγα εἶναι καὶ ἄπορον. οἱ μὲν οὖν τρόποι, καθ' οὓς καὶ διοσημίας καὶ ἕτερα πλείω τερατεύονται καὶ ἀναγεγράφαταί τισιν, οἳ ἐγέλασαν πλατὺ ἐς τὴν τέχνην, ἐμοὶ δ' ἀποπεφάνθω μηδ' ἐκείνοις ὁμιλεῖν τοὺς νέους, ἵνα μηδὲ παίζειν τὰ τοιαῦτα ἐθίζοιντο. ἀποχρῶσα ἡ ἐκτροπὴ τοῦ λόγου: τί γὰρ ἂν πλείω καθαπτοίμην τοῦ πράγματος, ὃ καὶ φύσει διαβέβληται καὶ νόμῳ; | 4.39. They accordingly approached the gates of Rome, and the sentries asked them no questions, although they scanned their dress with some curiosity; for the fashion of it was that of religious ascetics, and did not in the least resemble that of beggars. And they put up at an inn close to the gate, and were taking their supper, for it was already eventide, when a drunken fellow with a far from harsh voice turned up as it were for a revel; and he was one it seems who was in the habit of going round about Rome singing Nero's songs and hired for the purpose, and anyone who neglected to listen to him or refused to pay him for his music, he had the right to arrest for violating Nero's majesty. And he carried a harp and all the outfit proper for a harpist, and he also had put away in a casket a second-hand string which others had fastened on their instruments and tuned up before him, and this he said he had purchased off Nero's own lyre for two minas, and that he would sell it to no one who was not a first-rate harpist and fit to contend for the prize at Delphi. He then struck up a prelude, according to his custom, and after performing a short hymn composed by Nero, he added various lays, some out of the story of Orestes, and some from the Antigone, and others from one or another of the tragedies composed by Nero, and he proceeded to drawl out the rondos which Nero was in the habit of murdering by his miserable writhings and modulations. As they listened with some indifference, he proceeded to accuse them of violating Nero's majesty and of being enemies of his divine voice; but they paid no attention to him. Then Menippus asked Apollonius how he appreciated these remarks, whereupon he said: How do I appreciate them? Why, just a I did his songs. Let us, however, O Menippus, not take too much offence at his remarks, but let us give him something for his performance and dismiss him to sacrifice to the Muses of Nero. 7.38. Damis says that though Apollonius uttered many more discourses of the same kind, he was himself in despair of the situation, because he saw no way out of it except such as the gods have vouchsafed to some in answer to prayer, when they were in even worse straits. But a little before midday, he tells us that he said: O man of Tyana, — for he took a special pleasure, it appears, in being called by that name, — what is to become of us? Why what has become of us already, said Apollonius, and nothing more, for no one is going to kill us. And who, said Damis, is so invulnerable as that? But will you ever be liberated? So far as it rests with the verdict of the court, said Apollonius, I shall be set at liberty this day, but so far as depend upon my own will, now and here. And with these words he took his leg out of the fetters and remarked to Damis: Here is proof positive to you of my freedom, to cheer you up. Damis says that it was then for the first time that he really and truly understood the nature of Apollonius, to wit that it was divine and superhuman, for without sacrifice — and how in prison could he have offered any? — and without a single prayer, without even a word, he quietly laughed at the fetters, and then inserted his leg in them afresh, and behaved like a prisoner once more. 7.39. Now simple-minded people attribute such acts as this to wizardry, and they make the same mistake in respect of many purely human actions. For athletes resort to this art, just as do all who have to undergo a contest in their eagerness to win; and although it contributes nothing to their success, nevertheless these unfortunate people, after winning by mere chance as they generally do, rob themselves of the credit and attribute it to this art of wizardry. Nor does any amount of failure in their enterprises shake their faith in it, they merely say such things as this: If I had only offered this sacrifice or that, if I had only burnt that perfume in place of another, I should not have failed to win. And they really believe what they say. Magic also besieges the doors of merchants no less, for we shall find them too attributing their successes in trade to the wizard or magician, no less than they ascribe their losses to their own parsimony and to their failure to sacrifice as often as they should have done. But is especially lovers who are addicted to this art; for as the disease which they suffer from in any case renders them liable to be deluded, so much so that they go to old hags to talk about it, it is no wonder, I think, that they resort to these impostors and give ear to their quackeries. They will accept from them a magic girdle to wear, as well as precious stones, some of the bits of stone having come from the depths of the earth and others from the moon and stars; and then they are given all the spices which the gardens of India yield; and the cheats exact vast sums of money from them for all this, and yet do nothing to help them at all. For let their favorites only give them the least encouragement, or let the attractions of the lover's presents advance his suit in the very least, and he at once sets out to laud the art as able to achieve anything; while if the experiment does not come off, he is as ready as ever to lay the blame on some omission, for he will say that he forgot to burn the spice, or to sacrifice or melt up that, and that everything turned upon that and it was impossible to do without it. Now the various devices and artifices by which they work signs from heaven and all other miracles on a wide scale, have been actually recorded by certain authors, who laugh outright at the art in question. But for myself I would gladly denounce such arts in order to prevent young men from resorting to its professors, lest they become accustomed to such things even in fun. This digression has led me far enough from my subject; for why should I attack any further a thing which is equally condemned by nature and by law? |
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| 118. Aelius Aristides, The Isthmian Oration: Regarding Poseidon, 23-24 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Nasrallah (2019), Archaeology and the Letters of Paul, 153, 154 |
| 119. Aelius Aristidesthe Isthmian Oration, The Isthmian Oration Regarding Poseidon, 23-24 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Nasrallah (2019), Archaeology and the Letters of Paul, 153, 154 |
120. Pausanias, Description of Greece, 2.24.1, 10.12.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 284| 2.24.1. τὴν δὲ ἀκρόπολιν Λάρισαν μὲν καλοῦσιν ἀπὸ τῆς Πελασγοῦ θυγατρός· ἀπὸ ταύτης δὲ καὶ δύο τῶν ἐν Θεσσαλίᾳ πόλεων, ἥ τε ἐπὶ θαλάσσῃ καὶ ἡ παρὰ τὸν Πηνειόν, ὠνομάσθησαν. ἀνιόντων δὲ ἐς τὴν ἀκρόπολιν ἔστι μὲν τῆς Ἀκραίας Ἥρας τὸ ἱερόν, ἔστι δὲ καὶ ναὸς Ἀπόλλωνος, ὃν Πυθαεὺς πρῶτος παραγενόμενος ἐκ Δελφῶν λέγεται ποιῆσαι. τὸ δὲ ἄγαλμα τὸ νῦν χαλκοῦν ἐστιν ὀρθόν, Δειραδιώτης Ἀπόλλων καλούμενος, ὅτι καὶ ὁ τόπος οὗτος καλεῖται Δειράς. ἡ δέ οἱ μαντικὴ—μαντεύεται γὰρ ἔτι καὶ ἐς ἡμᾶς— καθέστηκε τρόπον τοῦτον. γυνὴ μὲν προφητεύουσά ἐστιν, ἀνδρὸς εὐνῆς εἰργομένη· θυομένης δὲ ἐν νυκτὶ ἀρνὸς κατὰ μῆνα ἕκαστον, γευσαμένη δὴ τοῦ αἵματος ἡ γυνὴ κάτοχος ἐκ τοῦ θεοῦ γίνεται. 10.12.6. τὸ μέντοι χρεὼν αὐτὴν ἐπέλαβεν ἐν τῇ Τρῳάδι, καί οἱ τὸ μνῆμα ἐν τῷ ἄλσει τοῦ Σμινθέως ἐστὶ καὶ ἐλεγεῖον ἐπὶ τῆς στήλης· ἅδʼ ἐγὼ ἁ Φοίβοιο σαφηγορίς εἰμι Σίβυλλα τῷδʼ ὑπὸ λαϊνέῳ σάματι κευθομένα, παρθένος αὐδάεσσα τὸ πρίν, νῦν δʼ αἰὲν ἄναυδος, μοίρᾳ ὑπὸ στιβαρᾷ τάνδε λαχοῦσα πέδαν. ἀλλὰ πέλας Νύμφαισι καὶ Ἑρμῇ τῷδʼ ὑπόκειμαι, μοῖραν ἔχοισα κάτω τᾶς τότʼ ἀνακτορίας. ὁ μὲν δὴ παρὰ τὸ μνῆμα ἕστηκεν Ἑρμῆς λίθου τετράγωνον σχῆμα· ἐξ ἀριστερᾶς δὲ ὕδωρ τε κατερχόμενον ἐς κρήνην καὶ τῶν Νυμφῶν ἐστι τὰ ἀγάλματα. | 2.24.1. The citadel they call Larisa , after the daughter of Pelasgus. After her were also named two of the cities in Thessaly , the one by the sea and the one on the Peneus. As you go up the citadel you come to the sanctuary of Hera of the Height, and also a temple of Apollo, which is said to have been first built by Pythaeus when he came from Delphi . The present image is a bronze standing figure called Apollo Deiradiotes, because this place, too, is called Deiras (Ridge). Oracular responses are still given here, and the oracle acts in the following way. There is a woman who prophesies, being debarred from intercourse with a man. Every month a lamb is sacrificed at night, and the woman, after tasting the blood, becomes inspired by the god. 10.12.6. However, death came upon her in the Troad , and her tomb is in the grove of the Sminthian with these elegiac verses inscribed upon the tomb-stone:— Here I am, the plain-speaking Sibyl of Phoebus, Hidden beneath this stone tomb. A maiden once gifted with voice, but now for ever voiceless, By hard fate doomed to this fetter. But I am buried near the nymphs and this Hermes, Enjoying in the world below a part of the kingdom I had then. The Hermes stands by the side of the tomb, a square-shaped figure of stone. On the left is water running down into a well, and the images of the nymphs. |
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| 121. Pliny The Younger, Letters, 1.15.2-1.15.4, 4.19.4, 7.4.9, 9.17.1-9.17.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata, on dancing •lucian of samosata, on poets Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 199, 205, 219 |
| 122. Lucian, Hercules, 4, 1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Merz and Tieleman (2012), Ambrosiaster's Political Theology, 88 |
| 123. Lucian, The Carousal, Or The Lapiths, 9.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 156; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 231 |
| 124. Lucian, The Dream, Or The Cock, 7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 126 |
| 125. Lucian, The Passing of Peregrinus, 32-33, 13 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 298 |
| 126. Lucian, Parliament of The Gods, 4-5, 9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Merz and Tieleman (2012), Ambrosiaster's Political Theology, 87 |
| 127. Gellius, Attic Nights, 19.9.1-19.9.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 194 |
| 128. Aelian, Varia Historia, 13.30 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 320 |
129. Anon., Acts of Thomas, 5-8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 156 | 8. And when he had sung and ended this song, all that were there present gazed upon him; and he kept silence, and they saw that his likeness was changed, but that which was spoken by him they understood not, forasmuch as he was an Hebrew and that which he spake was said in the Hebrew tongue. But the flute-girl alone heard all of it, for she was by race an Hebrew and she went away from him and played to the rest, but for the most part she gazed and looked upon him, for she loved him well, as a man of her own nation; moreover he was comely to look upon beyond all that were there. And when the flute-girl had played to them all and ended, she sat down over against him, gazing and looking earnestly upon him. But he looked upon no man at all, neither took heed of any but only kept his eyes looking toward the ground, waiting the time when he might depart thence. But the cup-bearer that had buffeted him went down to the well to draw water; and there chanced to be a lion there, and it slew him and left him Lying in that place, having torn his limbs in pieces, and forthwith dogs seized his members, and among them one black dog holding his right hand in his mouth bare it into the place of the banquet. |
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| 130. Clement of Alexandria, Christ The Educator, 2.4.44.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 190 |
| 131. Alciphron, Letters, 4.13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •lucian of samosata, dialogues of the courtesans Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 14 |
| 132. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 14, 156 |
| 133. Aelius Aristides, Sacred Tales, 48.74-48.78 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata, Found in books: Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 195 |
| 134. Aelius Aristides, Orations, 1.10-1.13, 39.12, 39.15-39.16, 42.1, 42.5-42.15, 53.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 16, 132 |
| 135. Apuleius, The Golden Ass, 4.8-4.22 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 189 |
| 136. Justin, First Apology, 2.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Dillon and Timotin (2015), Platonic Theories of Prayer, 3 |
| 137. Lucian, The Ignorant Book-Collector, 29 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 65, 66 |
| 138. Lucian, Dialogues of The Courtesans, 4.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 119 |
| 139. Lucian, Athletics, 30 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 80 |
| 140. Lucian, The Dance, 2, 27, 79 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 193 |
| 141. Lucian, Alexander The False Prophet, 36.40.41 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 78, 178 |
| 142. Lucian, Salaried Posts In Great Houses, 14, 25-28, 30-34, 29 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Merz and Tieleman (2012), Ambrosiaster's Political Theology, 28 |
| 143. Lucian, Astrology, 23 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 284 |
| 144. Lucian, The Downward Journey, Or The Tyrant, 5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Nasrallah (2019), Archaeology and the Letters of Paul, 154 |
| 145. Lucian, The Parasite, 51 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata, on dancing •lucian of samosata, on singing at dinner parties Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 185 |
| 146. Lucian, The Double Indictment, 14, 25-27, 29-34, 28 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Merz and Tieleman (2012), Ambrosiaster's Political Theology, 28 |
| 147. Lucian, The Syrian Goddess, 32, 1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Merz and Tieleman (2012), Ambrosiaster's Political Theology, 28, 85, 86 |
| 148. Lucian, Apology, 3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 115 |
| 149. Lucian, Sacrifices, 1.1-1.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Dillon and Timotin (2015), Platonic Theories of Prayer, 70 |
150. Eusebius of Caesarea, Ecclesiastical History, 6.41.7 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •lucian of samosata Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 212 | 6.41.7. But I, God knows, thought at first that they were robbers who had come for spoil and plunder. So I remained upon the bed on which I was, clothed only in a linen garment, and offered them the rest of my clothing which was lying beside me. But they directed me to rise and come away quickly. 6.41.7. Then they seized also that most admirable virgin, Apollonia, an old woman, and, smiting her on the jaws, broke out all her teeth. And they made a fire outside the city and threatened to burn her alive if she would not join with them in their impious cries. And she, supplicating a little, was released, when she leaped eagerly into the fire and was consumed. |
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| 151. Eusebius of Caesarea, Preparation For The Gospel, 13.13.20 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •lucian of samosata, timon, sexual exploitation Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 154 |
| 152. Eusebius of Caesarea, Martyrs of Palestine, 3.3, 4.8-4.9, 9.4-9.5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •lucian of samosata Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 212 |
| 153. Porphyry, On Abstinence, 4.6.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •lucian of samosata Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 164 |
| 154. Nicostratus Trapezius, Fragments, 27 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •lucian of samosata, timon, sexual exploitation Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 155 |
155. Anon., Exodus Rabbah, 15.17 (4th cent. CE - 9th cent. CE) Tagged with subjects: •lucian of samosata Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 209| 15.17. דָּבָר אַחֵר, בְּאֶרֶץ מִצְרַיִם, מָשָׁל לְאֶחָד שֶׁמָּצָא נָחָשׁ וְרָצַץ אֶת רֹאשׁוֹ בְּאֶבֶן וְחָתַךְ אֶת זְנָבוֹ וּמֵעַכְשָׁו מַהוּ טוֹב, כָּךְ הַמִּצְרִיִּים עָמְדוּ וְשִׁעְבְּדוּ אֶת יִשְׂרָאֵל מַה שֶּׁאִי אֶפְשָׁר, וְכֵן אֱדוֹם, מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא בְּמִצְרַיִם, פָּרַע מֵהֶם, שֶׁנֶּאֱמַר (תהלים קלו, טו): וְנִעֵר פַּרְעֹה וְחֵילוֹ בְיַם סוּף, וּבֶאֱדוֹם כְּתִיב (ישעיה סג, ג): פּוּרָה דָרַכְתִּי לְבַדִּי, אָמַר רוּחַ הַקֹּדֶשׁ (יואל ד, יט): מִצְרַיִם לִשְׁמָמָה תִהְיֶה וֶאֱדוֹם לְמִדְבַּר שְׁמָמָה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא עָתִיד לִגְאֹל אֶת יִשְׂרָאֵל מֵאֱדוֹם, (דניאל ט, טז): יְרוּשָׁלָיִם וְעַמְךָ לְחֶרְפָּה לְכָל סְבִיבֹתֵינוּ, וְאֵין אַתָּה פּוֹדֶה אוֹתָנוּ, אָמַר לָהֶן הֵן. אָמְרוּ לוֹ הִשָּׁבַע לָנוּ, וְנִשְׁבַּע לָהֶם שֶׁכְּשֵׁם שֶׁפָּדָה אוֹתָנוּ מִמִּצְרַיִם כָּךְ הוּא יִפְדֶה אוֹתָנוּ מֵאֱדוֹם, וְלֹא עוֹד אֶלָּא שֶׁיִּהְיוּ גְדוֹלֵי הָעָם רוֹאִין קָטָן מִיִּשְׂרָאֵל וּמִתְאַוִּין לִכְרֹעַ לְפָנָיו בִּשְׁבִיל הַשֵּׁם שֶׁכָּתוּב עַל כָּל אֶחָד וְאֶחָד, שֶׁנֶּאֱמַר (ישעיה מט, ז): כֹּה אָמַר ה' גֹּאֵל יִשְׂרָאֵל קְדוֹשׁוֹ לִבְזֹה נֶפֶשׁ לִמְתָעֵב גּוֹי לְעֶבֶד משְׁלִים מְלָכִים יִרְאוּ וָקָמוּ, מָשָׁל לְעֵץ נָאֶה שֶׁהָיָה נָתוּן בְּבֵית הַמֶּרְחָץ, נִכְנַס פְּרוֹסְבִּיטוּס לִרְחֹץ הוּא וְכָל עֲבָדָיו, וְדָשׁוּ אֶת הָעֵץ וְכָל הַפַּגָאנִים וְכֵן כָּל אֶחָד וְאֶחָד מֵהֶן מִתְאַוִּים לִפְסֹעַ עָלָיו, לְאַחַר יָמִים שָׁלַח פְּרוֹטוֹמוֹ שֶׁלּוֹ לְאוֹתָהּ מְדִינָה שֶׁיֵּעָשֶׂה לוֹ אִיקוֹנִין וְלֹא מָצָא עֵץ חוּץ מֵאוֹתוֹ שֶׁהָיָה בַּמֶּרְחָץ, אָמְרוּ הָאֻמָּנִין לַשִּׁלְטוֹן אִם מְבַקֵּשׁ אַתָּה לְהַעֲמִיד הָאִיקוֹנִין הָבֵא אֶת הָעֵץ שֶׁיֵּשׁ בַּמֶּרְחָץ שֶׁאֵין לְךָ טוֹב מִמֶּנּוּ, הֱבִיאוּהוּ וְתִקְנוּ אוֹתוֹ כָּרָאוּי וּנְתָנוּהוּ בְּיַד צַיָּר וְצִיֵּר אֶת הָאִיקוֹנִין עָלָיו וְהֶעֱמִידָהּ בְּתוֹךְ הַפָּלָטִין, בָּא הַשִּׁלְטוֹן וְכָרַע לְפָנֶיהָ, וְכֵן דּוּכוֹס וְכֵן אִפַּרְכּוּס וְכֵן הַפְּרוֹפִיסְטוֹן וְכֵן הַלִּגְיוֹנוֹת וְכֵן דִּימוּס וְכֵן כֻּלָּם, אָמְרוּ לָהֶן אוֹתָן הָאֻמָּנִין אֶתְמוֹל הֱיִיתֶם מְדַיְּשִׁין אֶת הָעֵץ הַזֶּה בַּמֶּרְחָץ וְעַכְשָׁו אַתֶּם מִשְׁתַּחֲוִים לְפָנָיו. אָמְרוּ לָהֶם אֵין אָנוּ כּוֹרְעִים לְפָנָיו בִּשְׁבִילוֹ אֶלָּא בִּשְׁבִיל פְּרוֹטוֹמוֹ שֶׁל מֶלֶךְ שֶׁהִיא חֲקוּקָה עָלָיו. כָּךְ אוֹמְרִים אַנְשֵׁי גוֹג, עַד עַכְשָׁו הָיִינוּ עוֹשִׂים בְּיִשְׂרָאֵל מַה שֶּׁאִי אֶפְשָׁר, שֶׁנֶּאֱמַר: לִבְזֹה נֶפֶשׁ לִמְתָעֵב גּוֹי, וְעַכְשָׁו לְיִשְׂרָאֵל אָנוּ מִשְׁתַּחֲוִים. אוֹמֵר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא הֵן בִּשְׁבִיל שְׁמִי שֶׁכָּתוּב עֲלֵיהֶם, שֶׁנֶּאֱמַר (ישעיה מט, ז): לְמַעַן ה' אֲשֶׁר נֶאֱמָן, וְכֵן משֶׁה אוֹמֵר (דברים כח, י): וְרָאוּ כָל עַמֵּי הָאָרֶץ כִּי שֵׁם ה' נִקְרָא עָלֶיךָ וגו'. וּכְשֶׁהוֹצִיא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל מִמִּצְרַיִם הָיָה נוֹטֵל הַפַּנָּס וּמְהַלֵּךְ לִפְנֵיהֶם, שֶׁנֶּאֱמַר (שמות יג, כא): וַה' הֹלֵךְ לִפְנֵיהֶם יוֹמָם, וְכֵן הוּא עָתִיד כְּשֶׁיּוֹצִיאֵם מֵאֱדוֹם, שֶׁכֵּן אָמַר יְשַׁעְיָה (ישעיה נב, יב): כִּי הֹלֵךְ לִפְנֵיכֶם ה' וּמְאַסִּפְכֶם אֱלֹהֵי יִשְׂרָאֵל, וּכְתִיב (ישעיה מב, ט): הָרִאשֹׁנוֹת הִנֵּה בָאוּ וגו', לְקַיֵּם מַה שֶּׁכָּתוּב: מִצְרַיִם לִשְׁמָמָה תִהְיֶה וֶאֱדוֹם לְמִדְבַּר שְׁמָמָה. | |
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| 156. Gregory of Nazianzus, Carmina De Se Ipso, 38-44, 37 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 184 |
| 157. Gregory of Nyssa, De Mortuis Non Esse Dolendum, 34.53.4 (4th cent. CE - 4th cent. CE) Tagged with subjects: •lucian of samosata Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 80 |
| 158. Augustine, Contra Academicos, 1.7.19-1.7.21 (4th cent. CE - 5th cent. CE) Tagged with subjects: •lucian of samosata, Found in books: Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 75 |
| 159. John Chrysostom, Homilies On 2 Corinthians, 26 (4th cent. CE - 5th cent. CE) Tagged with subjects: •lucian of samosata Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 80 |
| 160. Synesius of Cyrene, Letters, 95.77-95.81 (4th cent. CE - 5th cent. CE) Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 202 |
| 161. Julian (Emperor), Caesars, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 196 |
| 162. Libanius, Letters, 13.7 (4th cent. CE - 4th cent. CE) Tagged with subjects: •lucian of samosata Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 39 |
| 163. Basil of Caesarea, Adversus Eunomium (Libri 5), 4 (4th cent. CE - 4th cent. CE) Tagged with subjects: •lucian of samosata Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 80 |
| 164. Synesius of Cyrene, Letters, 95.77-95.81 (4th cent. CE - 5th cent. CE) Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 202 |
| 165. Sidonius Apollinaris, Letters, 2.2.4-2.2.9 (5th cent. CE - 5th cent. CE) Tagged with subjects: •lucian of samosata Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 39 |
| 166. Jerome, Commentaria In Epistolam Ad Ephesios, 3.6 (5th cent. CE - 5th cent. CE) Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 208 |
| 167. Sidonius Apollinaris, Carmina, 18-19 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 39 |
| 168. Procopius, On Buildings, 1.11.1, 3.14.6-3.14.8 (6th cent. CE - 6th cent. CE) Tagged with subjects: •lucian of samosata Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 39, 209 |
| 169. Menander Protector, Fragments, None (6th cent. CE - 6th cent. CE) Tagged with subjects: •lucian of samosata Found in books: Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 131 |
| 170. Epigraphy, Ig Ii², 7.2712 Tagged with subjects: •nan Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 154, 155, 156, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 212, 217, 218, 219 |
| 171. Myron of Priene, Fgrh 106, None Tagged with subjects: •lucian of samosata Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 57 |
| 172. Epigraphy, Syll. , 3.450.4 Tagged with subjects: •lucian of samosata Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 33 |
| 173. Xenophon And Corpus Xenophonteum, Oec., 5.4 Tagged with subjects: •lucian of samosata Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 320 |
| 174. Meleager, Ap, 3.3, 4.8-4.9, 9.4-9.5 Tagged with subjects: •lucian of samosata Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 212 |
| 175. Epigraphy, Igur, 160 Tagged with subjects: •lucian of samosata Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 178 |
| 176. Epigraphy, Ig Xii, 3 330 Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 189, 190 |
| 177. Epigraphy, Ig Iv ,1, 1.128 Tagged with subjects: •lucian of samosata Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 171 |
| 178. Epigraphy, I.Ephesos, 777.625 Tagged with subjects: •nan Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 33 |
| 179. Epigraphy, Sgo, 03/02/71 Tagged with subjects: •lucian of samosata Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 320 |
| 180. Epigraphy, Cil, 6.896, 6.15258 Tagged with subjects: •lucian of samosata Found in books: Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 197; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 39 |
| 181. Epigraphy, Lscg, None Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 189, 190 |
| 182. Sopater Rhetor, Tract., None Tagged with subjects: •lucian of samosata Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 45 |
| 183. Plutarch And Corpus Plutarcheum, Alc., 34.7 Tagged with subjects: •lucian of samosata Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 45 |
| 184. Demades, Fr., Bnj, 40 Tagged with subjects: •lucian of samosata Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 320 |
| 185. Libanius, Progym., 12.29.7 Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 189 |
| 187. Lysias, Orations, 6.51 Tagged with subjects: •lucian of samosata Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 178 |
| 188. Plato, Poetics, None Tagged with subjects: •lucian of samosata Found in books: Crabb (2020), Luke/Acts and the End of History, 23 |
189. Strabo, Geography, 1.2.35, 14.1.12, 15.1, 15.1.9-15.1.10, 15.1.28, 16.1.27 Tagged with subjects: •lucian of samosata Found in books: Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 149; Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 124; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 88 | 1.2.35. There are many who would make the Erembi a tribe of the Ethiopians, or of the Cephenes, or again of the Pygmies, and a thousand other fancies. These ought to be regarded with little trust; since their opinion is not only incredible, but they evidently labour under a certain confusion as to the different characters of history and fable. In the same category must be reckoned those who place the Sidonians and Phoenicians in the Persian Gulf, or somewhere else in the Ocean, and make the wanderings of Menelaus to have happened there. Not the least cause for mistrusting these writers is the manner in which they contradict each other. One half would have us believe that the Sidonians are a colony from the people whom they describe as located on the shores of the [Indian] Ocean, and who they say were called Phoenicians from the colour of the Erythraean Sea, while the others declare the opposite. Some again would transport Ethiopia into our Phoenicia, and make Joppa the scene of the adventures of Andromeda; and this not from any ignorance of the topography of those places, but by a kind of mythic fiction similar to those of Hesiod and other writers censured by Apollodorus, who, however, couples Homer with them, without, as it appears, any cause. He cites as instances what Homer relates of the Euxine and Egypt, and accuses him of ignorance for pretending to speak the actual truth, and then recounting fable, all the while ignorantly mistaking it for fact. Will anyone then accuse Hesiod of ignorance on account of his Hemicynes, his Macrocephali, and his Pygmies; or Homer for his like fables, and amongst others the Pygmies themselves; or Alcman for describing the Steganopodes; or Aeschylus for his Cynocephali, Sternophthalmi, and Monommati; when amongst prose writers, and in works bearing the appearance of veritable history, we frequently meet with similar narrations, and that without any admission of their having inserted such myths. Indeed it becomes immediately evident that they have woven together a tissue of myths not through ignorance of the real facts, but merely to amuse by a deceptive narration of the impossible and marvellous. If they appear to do this in ignorance, it is because they can romance more frequently and with greater plausibility on those things which are uncertain and unknown. This Theopompus plainly confesses in the announcement of his intention to relate the fables in his history in a better style than Herodotus, Ctesias, Hellanicus, and those who had written on the affairs of India. 14.1.12. After the outlets of the Maeander comes the shore of Priene, above which lies Priene, and also the mountain Mycale, which is well supplied with wild animals and with trees. This mountain lies above the Samian territory and forms with it, on the far side of the promontory called Trogilian, a strait about seven stadia in width. Priene is by some writers called Cadme, since Philotas, who founded it, was a Boeotian. Bias, one of the Seven Wise Men, was a native of Priene, of whom Hipponax saysstronger in the pleading of his cases than Bias of Priene. 15.1. 1. The parts of Asia which remain to be described are those without the Taurus, except Cilicia, Pamphylia, and Lycia; extending from India to the Nile, and situated between the Taurus and the exterior Southern Sea. Next to Asia is Africa, which I shall describe hereafter. At present I shall begin from India, the first and the largest country situated towards the east.,2. The reader must receive the account of this country with indulgence, for it lies at a very great distance, and few persons of our nation have seen it; those also who have visited it have seen only some portions of it; the greater part of what they relate is from report, and even what they saw, they became acquainted with during their passage through the country with an army, and in great haste. For this reason they do not agree in their accounts of the same things, although they write about them as if they had examined them with the greatest care and attention. Some of these writers were fellow-soldiers and fellow-travellers, as those who belonged to the army which, under the command of Alexander, conquered Asia; yet they frequently contradict each other. If, then, they differ so much respecting things which they had seen, what must we think of what they relate from report?,3. Nor do the writers who, many ages since Alexander's time, have given an account of these countries, nor even those who at present make voyages thither, afford any precise information.Apollodorus, for instance, author of the Parthian History, when he mentions the Greeks who occasioned the revolt of Bactriana from the Syrian kings, who were the successors of Seleucus Nicator, says, that when they became powerful they invaded India. He adds no discoveries to what was previously known, and even asserts, in contradiction to others, that the Bactrians had subjected to their dominion a larger portion of India than the Macedonians; for Eucratidas (one of these kings) had a thousand cities subject to his authority. But other writers affirm that the Macedonians conquered nine nations situated between the Hydaspes and the Hypanis, and obtained possession of five hundred cities, not one of which was less than Cos Meropis, and that Alexander, after having conquered all this country, delivered it up to Porus.,4. Very few of the merchants who now sail from Egypt by the Nile and the Arabian Gulf to India have proceeded as far as the Ganges; and, being ignorant persons, were not qualified to give an account of places they have visited. From one place in India, and from one king, namely, Pandion, or, according to others, Porus, presents and embassies were sent to Augustus Caesar. With the ambassadors came the Indian Gymnosophist, who committed himself to the flames at Athens, like Calanus, who exhibited the same spectacle in the presence of Alexander.,5. If, then, we set aside these stories, and direct our attention to accounts of the country prior to the expedition of Alexander, we shall find them still more obscure. It is probable that Alexander, elated by his extraordinary good fortune, believed these accounts.According to Nearchus, Alexander was ambitious of conducting his army through Gedrosia, when he heard that Semiramis and Cyrus had undertaken expeditions against India (through this country), although both had abandoned the enterprise, the former escaping with twenty, and Cyrus with seven men only. For he considered that it would be a glorious achievement for him to lead a conquering army safe through the same nations and countries where Semiramis and Cyrus had suffered such disasters. Alexander, therefore, believed these stories.,6. But how can we place any just confidence in the accounts of India derived from such expeditions as those of Cyrus and Semiramis? Megasthenes concurs in this opinion; he advises persons not to credit the ancient histories of India, for, except the expeditions of Hercules, of Bacchus, and the later invasion of Alexander, no army was ever sent out of their country by the Indians, nor did any foreign enemy ever invade or conquer it. Sesostris the Egyptian (he says), and Tearco the Ethiopian, advanced as far as Europe; and Nabocodrosor, who was more celebrated among the Chaldaeans than Hercules among the Greeks, penetrated even as far as the Pillars, which Tearco also reached; Sesostris conducted an army from Iberia to Thrace and Pontus; Idanthyrsus the Scythian overran Asia as far as Egypt; but not one of these persons proceeded as far as India, and Semiramis died before her intended enterprise was undertaken. The Persians had sent for the Hydraces from India, a body of mercenary troops; but they did not lead an army into that country, and only approached it when Cyrus was marching against the Massagetae.,7. Megasthenes, and a few others, think the stories respecting Hercules and Bacchus to be credible, but the majority of writers, among whom is Eratosthenes, regard them as incredible and fabulous, like the Grecian stories. Dionysus, in the Bacchae of Euripides, makes this boasting speech: But now from Lydia's field,With gold abounding, from the Phrygian realmAnd that of Persia scorch'd by torrid suns,Pressing through Bactrian gates, the frozen landof Media, and through Araby the Blest,With Asia's wide extended continent.In Sophocles, also, a person is introduced speaking the praises of Nysa as being a mountain sacred to Bacchus: whence I beheld the famed Nysa, the resort of the Bacchanalian bands, which the horned Iacchus makes his most pleasant and beloved retreat, where no bird's clang is heard, and so on. [He is called also Merotraphes.]Homer also mentions Lycurgus the Edonian in these words, who formerly pursued the nurses of the infuriate Bacchus along the sacred mountain Nysa.So much respecting Bacchus. But with regard to Hercules, some persons say, that he penetrated to the opposite extremities on the west only, while others maintain that he also advanced to those of the east.,8. From such stories as those related above, they gave the name of Nysaeans to some imaginary nation, and called their city Nysa, founded by Bacchus; a mountain above the city they called Meron, alleging as a reason for imposing these names that the ivy and vine grow there, although the latter does not perfect its fruit; for the bunches of grapes, in consequence of excessive rains, drop off before they arrive at maturity.They say, also, that the Sydracae (Oxydracae) are descendants of Bacchus, because the vine grows in their country, and because their kings display great pomp in setting out on their warlike expeditions, after the Bacchie manner; whenever they appear in public, it is with beating of drums, and are dressed in flowered robes, which is the common custom among the other Indians. 13 When Alexander took, on the first assault, Aornos, a fortress on a rock, the foot of which is washed by the Indus near its source, his flatterers exaggerated this act, and said that Hercules thrice assailed this rock and was thrice repulsed.They pretended that the Sibae were descended from the people who accompanied Hercules in his expedition, and that they retained badges of their descent; that they wore skins like Hercules, and carried clubs, and branded with the mark of a club their oxen and mules. They confirm this fable with stories about Caucasus and Prometheus, for they transferred hither from Pontus these tales, on the slight pretence that they had seen a sacred cave among the Paropamisadae. This they alleged was the prison of Prometheus, that Hercules came hither to release Prometheus, and that this mountain was the Caucasus, to which the Greeks represent Prometheus as having been bound.,9. That these are the inventions of the flatterers of Alexander is evident, first, because the writers do not agree with one another, some of whom speak of these things; others make no mention of them whatever. For it is not probable, that actions so illustrious, and calculated to foster pride and vanity, should be unknown, or if known, that they should not be thought worthy of record, especially by writers of the greatest credit.Besides, the intervening people, through whose country the armies of Bacchus and Hercules must have marched in their way to India, do not exhibit any proofs of their passage through the country. The kind of dress, too, of Hercules is much more recent than the memorials of Troy, an invention of those who composed the Heracleia (or exploits of Hercules,) whether it were Peisander or some one else who composed it. But the ancient wooden statues do not represent Hercules in that attire.,10. Under such circumstances, therefore, we must receive everything that approaches nearest to probability. I have already discussed this subject to the extent of my ability at the beginning of this work; I shall now assume those opinions as clearly proved, and shall add whatever may seem to be required for the sake of perspicuity.It appeared from the former discussion, that in the summary given by Eratosthenes, in the third book of his Geography, is contained the most credible account of the country considered as India at the time of its invasion by Alexander.At that period the Indus was the boundary of' India and of Ariana, situated towards the west, and in the possession of the Persians, for afterwards the Indians occupied a larger portion of Ariana, which they had received from the Macedonians.The account of Eratosthenes is as follows:—,11. The boundaries of India, on the north, from Ariana to the Eastern Sea, are the extremities of Taurus, to the several parts of which the natives give, besides others, the names of Paropamisus, Emodus, and Imaus, but the Macedonians call them Caucasus; on the west, the river Indus; the southern and eastern sides, which are much larger than the others, project towards the Atlantic Sea, and the figure of the country becomes rhomboidal, each of the greater sides exceeding the opposite by 3000 stadia; and this is the extent of the extremity, common to the eastern and southern coast, and which projects beyond the rest of that coast equally on the east and south.The western side, from the Caucasian mountains to the Southern Sea, is estimated at 13,000 stadia, along the river Indus to its mouth; wherefore the eastern side opposite, with the addition of the 3000 stadia of the promontory, will be 16,000 stadia in extent. This is both the smallest and greatest breadth of India. The length is reckoned from west to east. The part of this extending (from the Indus) as far as Palibothra we may describe more confidently; for it has been measured by Schoeni, and is a royal road of 10,000 stadia. The extent of the parts beyond depends upon conjecture derived from the ascent of vessels from the sea by the Ganges to Palibothra. This may be estimated at 6000 stadia.The whole, on the shortest computation, will amount to 16,000 stadia, according to Eratosthenes, who says that he took it from the register of the Stathmi (or the several stages from place to place), which was received as authentic, and Megasthenes agrees with him. But Patrocles says, that the sum of the whole is less by 1000 stadia. If again we add to this distance the extent of the extremity which advances far towards the east, the greatest length of India will be 3000 stadia; this length is reckoned from the mouths of the river Indus along the coast, in a line with the mouths to the abovementioned extremity and its eastern limits. Here the people called Coniaci live.,12. From what has been said, we may perceive how the opinions of the other writers differ from one another. Ctesias says that India is not less than the rest of Asia; Onesicritus regards it as the third part of the habitable world; Nearchus says that it is a march of four months through the plain only. The computations of Megasthenes and Deimachus are more moderate, for they estimate the distance from the Southern Sea to Caucasus at above 20,000 stadia. Deimachus says that in some places it exceeds 30,000 stadia.We have replied to these writers in the early part of this work. At present it is sufficient to say that these opinions are in favour of the writers who, in describing India, solicit indulgence if they do not advance anything with confidence.,13. The whole of India is watered by rivers, some of which empty themselves into the two largest, the Indus and the Ganges; others discharge themselves into the sea by their own mouths. But all of them have their sources in the Caucasus. At their commencement their course is towards the south; some of them continue to flow in the same direction, particularly those which unite with the Indus; others turn to the east, as the Ganges. This, the largest of the Indian rivers, descends from the mountainous country, and when it reaches the plains, turns to the east, then flowing past Palibothra, a very large city, proceeds onwards to the sea in that quarter, and discharges its waters by a single mouth. The Indus falls into the Southern Sea, and empties itself by two mouths, encompassing the country called Patalene, which resembles the Delta of Egypt.By the exhalation of vapours from such vast rivers, and by the Etesian winds, India, as Eratosthenes affirms, is watered by summer rains, and the plains are overflowed. During the rainy season flax, millet, sesamum, rice, and bosmorum are sowed; and in the winter season, wheat, barley, pulse, and other esculent fruits of the earth with which we are not acquainted. Nearly the same animals are bred in India as in Ethiopia and Egypt, and the rivers of India produce all the animals of those countries, except the hippopotamus, although Onesicritus asserts that even this animal is found in them.The inhabitants of the south resemble the Ethiopians in colour, but their counteces and hair are like those of other people. Their hair does not curl, on account of the humidity of the atmosphere. The inhabitants of the north resemble the Egyptians.,14. Taprobane is said to be an island, lying out at sea, distant from the most southerly parts of India, which are opposite the Coniaci, seven days' sail towards the south. Its length is about 8000 stadia in the direction of Ethiopia. It produces elephants.This is the account of Eratosthenes. The accounts of other writers, in addition to this, whenever they convey exact information, will contribute to form the description (of India).,15. Onesicritus, for example, says of Taprobane, that its magnitude is 5000 stadia, without distinction of length or breadth, and that it is distant twenty days' sail from the continent, but that it was a voyage performed with difficulty and danger by vessels with sails ill constructed, and built with prows at each end, but without holds and keels; that there are other islands between this and India, but that Taprobane lies farthest to the south; that there are found in the sea, about the island, animals of the cetaceous kind, in form like oxen, horses, and other land-animals.,16. Nearchus, speaking of the accretion of earth formed by the rivers, adduces these instances. The plains of Hermos, Cayster, Maeander, and Caicus have these names, because they have been formed by the soil which has been carried over the plains by the rivers; or rather they were produced by the fine and soft soil brought down from the mountains; whence the plains are, as it were, the offspring of the rivers, and it is rightly said, that the plains belong to the rivers. What is said by Herodotus of the Nile, and of the land about it, may be applied to this country, namely, that it is the gift of the Nile. Hence Nearchus thinks that the Nile had properly the synonym of Egypt.,17. Aristobulus, however, says, that rain and snow fall only on the mountains and the country immediately below them, and that the plains experience neither one nor the other, but are overflowed only by the rise of the waters of the rivers; that the mountains are covered with snow in the winter; that the rains set in at the commencement of spring, and continue to increase; that at the time of the blowing of the Etesian winds they pour down impetuously, without intermission, night and day till the rising of Arcturus, and that the rivers, filled by the melting of the snow and by the rains, irrigate the flat grounds.These things, he says, were observed by himself and by others on their journey into India from the Paropamisadae. This was after the setting of the Pleiades, and during their stay in the mountainous country in the territory of the Hypasii, and in that of Assacanus during the winter. At the beginning of spring they descended into the plains to a large city called Taxila, thence they proceeded to the Hydaspes and the country of Porus. During the winter they saw no rain, but only snow. The first rain which fell was at Taxila. After their descent to the Hydaspes and the conquest of Porus, their progress was eastwards to the Hypanis, and thence again to the Hydaspes. At this time it rained continually, and particularly during the blowing of the Etesian winds, but at the rising of Arcturus the rains ceased. They remained at the Hydaspes while the ships were constructing, and began their voyage not many days before the setting of the Pleiades, and were occupied during the whole autumn, winter, and the ensuing spring and summer, in sailing down the river, and arrived at Patalene about the rising of the Dog-Star; during the passage down the river, which lasted ten months, they did not experience rain at any place, not even when the Etesian winds were at their height, when the rivers were full and the plains overflowed; the sea could not be navigated on account of the blowing of contrary winds, but no land breezes succeeded.,18. Nearchus gives the same account, but does not agree with Aristobulus respecting the rains in summer, but says that the plains are watered by rain in the summer, and that they are without rain in winter. Both writers, however, speak of the rise of the rivers. Nearchus says, that the men encamped upon the Acesines were obliged to change their situation for another more elevated, and that this was at the time of the rise of the river, and of the summer solstice.Aristobulus gives even the measure of the height to which the river rises, namely, forty cubits, of which twenty would fill the channel beyond its previous depth up to the margin, and the other twenty are the measure of the water when it overflows the plains.They agree also in saying that the cities placed upon mounds become islands, as in Egypt and Ethiopia, and that the inundation ceases after the rising of Arcturus, when the waters recede. They add, that the ground when half dried is sowed, after having been prepared by the commonest labourer, yet the plant comes to perfection, and the produce is good. The rice, according to Aristobulus, stands in water in an enclosure. It is sowed in beds. The plant is four cubits in height, with many ears, and yields a large produce. The harvest is about the time of the setting of the Pleiades, and the grain is beaten out like barley. It grows in Bactriana, Babylonia, Susis, and in the Lower Syria. Megillus says that it is sowed before the rains, but does not require irrigation or transplantation, being supplied with water from tanks.The bosmorum, according to Onesicritus, is a kind of corn smaller than wheat, and grows in places situated between rivers. After it is threshed out, it is roasted; the threshers being previously bound by an oath not to carry it away unroasted from the threshing floor; a precaution to prevent the exportation of the seed.,19. Aristobulus, when comparing the circumstances in which this country resembles, and those in which it differs from, Egypt and Ethiopia, and observing that the swelling of the Nile is occasioned by rains in the south, and of the Indian rivers by rains from the north, inquires why the intermediate places have no rain; for it does not rain in the Thebais as far as Syene, nor at the places near Meroe, nor in the parts of India from Patalene to the Hydaspes. But the country situated above these parts, in which both rain and snow occur, is cultivated by the husbandman in the same manner as the country without India; for the rain and the snow supply the ground with moisture.It is probable from what he relates that the country is subject to shocks of earthquakes, that the ground is loose and hollow by excess of moisture, and easily splits into fissures, whence even the course of rivers is altered.He says that when he was despatched upon some business into the country, he saw a tract of land deserted, which contained more than a thousand cities with their dependent villages; the Indus, having left its proper channel, was diverted into another, on the left hand, much deeper, and precipitated itself into it like a cataract, so that it no longer watered the country by the (usual) inundation on the right hand, from which it had receded, and this was elevated above the level, not only of the new channel of the river, but above that of the (new) inundation.,20. The account of Onesicritus confirms the facts of the rising of the rivers and of the absence of land breezes. He says that the sea-shore is swampy, particularly near the mouths of rivers, on account of the mud, tides, and the force of the winds blowing from the sea.Megasthenes also indicates the fertility of India by the circumstance of the soil producing fruits and grain twice a year. Eratosthenes relates the same facts, for he speaks of a winter and a summer sowing, and of the rain at the same seasons. For there is no year, according to him, which is without rain at both those periods, whence ensues great abundance, the ground never failing to bear crops.An abundance of fruit is produced by trees; and the roots of plants, particularly of large reeds, possess a sweetness, which they have by nature and by coction; for the water, both from rains and rivers, is warmed by the sun's rays. The meaning of Eratosthenes seems to be this, that what among other nations is called the ripening of fruits and juices, is called among these coction, and which contributes as much to produce an agreeable flavour as the coction by fire. To this is attributed the flexibility of the branches of trees, from which wheels of carriages are made, and to the same cause is imputed the growth upon some trees of wool. Nearchus says that their fine clothes were made of this wool, and that the Macedonians used it for mattresses and the stuffing of saddles. The Serica also are of a similar kind, and are made of dry byssus, which is obtained from some sort of bark of plants. He says that reeds yield honey, although there are no bees, and that there is a tree from the fruit of which honey is procured, but that the fruit eaten fresh causes intoxication.,21. India produces many singular trees. There is one whose branches incline downwards, and whose leaves are not less in size than a shield. Onesicritus, describing minutely the country of Musicanus, which he says is the most southerly part of India, relates, that there are some large trees the branches of which extend to the length even of twelve cubits. They then grow downwards, as though bent (by force), till they touch the earth, where they penetrate and take root like layers. They next shoot upwards and form a trunk. They again grow as we have described, bending downwards, and implanting one layer after another, and in the above order, so that one tree forms a long shady roof, like a tent, supported by many pillars. In speaking of the size of the trees, he says their trunks could scarcely be clasped by five men.Aristobulus also, where he mentions the Acesines, and its confluence with the Hyarotis, speaks of trees with their boughs bent downwards and of a size that fifty, but, according to Onesicritus, four hundred horsemen might take shelter at mid-day beneath the shade of a single tree.Aristobulus mentions another tree, not large, bearing great pods, like the bean, ten fingers in length, full of honey, and says that those who eat it do not easily escape with life. But the accounts of all these writers about the size of the trees have been exceeded by those who assert that there has been seen, beyond the Hyarotis, a tree which casts a shade at noon of five stadia.Aristobulus says of the wool-bearing trees, that the flower pod contains a kernel, which is taken out, and the remainder is combed like wool.,22. In the country of Musicanus there grows, he says, spontaneously grain resembling wheat, and a vine that produces wine, whereas other authors affirm that there is no wine in India. Hence, according to Anacharsis, they had no pipes, nor any musical instruments, except cymbals, drums, and crotala, which were used by jugglers.Both Aristobulus and other writers relate that India produces many medicinal plants and roots, both of a salutary and noxious quality, and plants yielding a variety of colours. He adds, that, by a law, any person discovering a deadly substance is punished with death unless he also discover an antidote; in case he discovers an antidote, he is rewarded by the king.Southern India, like Arabia and Ethiopia, produces cinnamon, nard, and other aromatics. It resembles these countries as regards the effect of the sun's rays, but it surpasses them in having a copious supply of water, whence the atmosphere is humid, and on this account more conducive to fertility and fecundity; and this applies to the earth and to the water, hence those animals which inhabit both one and the other are of a larger size than are found in other countries. The Nile contributes to fecundity more than other rivers, and among other animals of large bulk, produces the amphibious kind. The Egyptian women also sometimes have four children at a birth, and Aristotle says that one woman had seven children at one birth. He calls the Nile most fecundating and nutritive, on account of the moderate coction effected by the sun's rays, which leave behind the nutritious part of substances, and evaporate that which is superfluous.,23. It is perhaps owing to this cause that the water of the Nile boils, as he says, with one half of the heat which other water requires. In proportion however, he says, as the water of the Nile traverses in a straight line, a long and narrow tract of country, passing through a variety of climates and of atmosphere, while the Indian rivers are poured forth into wider and more extensive plains, their course being delayed a long time in the same climate, in the same degree the waters of India are more nutritious than those of the Nile; they produce larger animals of the cetaceous kind, and in greater number (than the Nile), and the water which descends from the clouds has already undergone the process of coction.,24. This would not be admitted by the followers of Aristobulus, who say that the plains are not watered by rain. Onesicritus, however, thinks that rain-water is the cause of the peculiar properties of animals, and alleges in proof, that the colour of foreign herds which drink of it is changed to that of the native animals.This is a just remark; but it is not proper to attribute to the power of the water merely the cause of the black complexion and the woolly hair of the Ethiopians, and yet he censures Theodectes, who refers these peculiarities to the effects of the sun, in these words, Near these approaching with his radiant car,The sun their skins with dusky tint doth dye,And sooty hue; and with unvarying formsof fire, crisps their tufted hair.There may be reason in this, for he says that the sun does not approach nearer to the Ethiopians than to other nations, but shines more perpendicularly, and that on this account the heat is greater; indeed, it cannot be correctly said that the sun approaches near to the Ethiopians, for he is at an equal distance from all nations. Nor is the heat the cause of the black complexion, particularly of children in the womb, who are out of the reach of the sun. Their opinion is to be preferred, who attribute these effects to the sun and to intense solar heat, causing a great deficiency of moisture on the surface of the skin. Hence we say it is that the Indians have not woolly hair, nor is their colour so intensely dark, because they live in a humid atmosphere.With respect to children in the womb, they resemble their parents (in colour) according to a seminal disposition and constitution, on the same principle that hereditary diseases, and other likenesses, are explained.The equal distance of the sun from all nations (according to Onesicritus) is an argument addressed to the senses, and not to reason. But it is not an argument addressed to the senses generally, but in the meaning that the earth bears the proportion of a point to the sun, for we may understand such a meaning of an argument addressed to the senses, by which we estimate heat to be more or less, as it is near or at a distance, in which cases it is not the same; and in this meaning, not in that of Onesicritus, the sun is said to be near the Ethiopians.,25. It is admitted by those who maintain the resemblance of India to Egypt and Ethiopia, that the plains which are not overflowed do not produce anything for want of water.Nearchus says, that the old question respecting the rise of the Nile is answered by the case of the Indian rivers, namely, that it is the effect of summer rains; when Alexander saw crocodiles in the Hydaspes, and Egyptian beans in the Acesines, he thought that he had discovered the sources of the Nile, and was about to equip a fleet with the intention of sailing by this river to Egypt; but he found out shortly afterwards that his design could not be accomplished, for in midway were vast rivers, fearful waters, and first the ocean, into which all the Indian rivers discharge themselves; then Ariana, the Persian and Arabian Gulfs, all Arabia and Troglodytica.The above is what has been said on the subject of winds and rains, the rising of rivers, and the inundation of plains.,26. We must describe these rivers in detail, with the particulars, which are useful for the purposes of geography, and which have been handed down to us by historians.Besides this, rivers, being a kind of physical boundaries of the size and figures of countries, are of the greatest use in every part of the present work. But the Nile and the rivers in India have a superiority above the rest, because the country could not be inhabited without them. By means of the rivers it is open to navigation and capable of cultivation, when otherwise it would not be accessible, nor could it be occupied by inhabitants.We shall speak of the rivers deserving notice, which flow into the Indus, and of the countries which they traverse; with regard to the rest we know some particulars, but are ignorant of more. Alexander, who discovered the greatest portion of this country, first of all resolved it to be more expedient to pursue and destroy those who had treacherously killed Darius, and were meditating the revolt of Bactriana. He approached India therefore through Ariana, which he left on the right hand, and crossed the Paropamisus to the northern parts, and to Bactriana. Having conquered all the country subject to the Persians, and many other places besides, he then entertained the desire of possessing India, of which he had received many, although indistinct, accounts.He therefore returned, crossing over the same mountains by other and shorter roads, having India on the left hand; he then immediately turned towards it, and towards its western boundaries and the rivers Cophes and Choaspes. The latter river empties itself into the Cophes, near Plemyrium, after passing by another city Gorys, in its course through Bandobene and Gandaritis.He was informed that the mountainous and northern parts were the most habitable and fertile, but that the southern part was either without water, or liable to be overflowed by rivers at one time, or entirely burnt up at another, more fit to be the haunts of wild beasts than the dwellings of men. He resolved therefore to get possession of that part of India first which had been well spoken of, considering at the same time that the rivers which it was necessary to pass, and which flowed transversely through the country which he intended to attack, would be crossed with more facility near their sources. He heard also that many of the rivers united and formed one stream, and that this more frequently occurred the farther they advanced into the country, so that from want of boats it would be more difficult to traverse. Being apprehensive of this obstruction, he crossed the Cophes, and conquered the whole of the mountainous country situated towards the east.,27. Next to the Cophes was the Indus, then the Hydaspes, the Acesines, the Hyarotis, and last, the Hypanis. He was prevented from proceeding farther, partly from regard to some oracles, and partly compelled by his army, which was exhausted by toil and fatigue, but whose principal distress arose from their constant exposure to rain. Hence we became acquainted with the eastern parts of India on this side the Hypanis, and whatever parts besides which have been described by those who, after Alexander, advanced beyond the Hypanis to the Ganges and Palibothra.After the river Cophes, follows the Indus. The country lying between these two rivers is occupied by Astaceni, Masiani, Nysaei, and Hypasii. Next is the territory of Assacanus, where is the city Masoga (Massaga?), the royal residence of the country. Near the Indus is another city, Peucolaitis. At this place a bridge which was constructed afforded a passage for the army.,28. Between the Indus and the Hydaspes is Taxila, a large city, and governed by good laws. The neighbouring country is crowded with inhabitants and very fertile, and here unites with the plains. The people and their king Taxiles received Alexander with kindness, and obtained in return more presents than they had offered to Alexander; so that the Macedonians became jealous, and observed, that it seemed as if Alexander had found none on whom he could confer favours before he passed the Indus. Some writers say that this country is larger than Egypt.Above this country among the mountains is the territory of Abisarus, who, as the ambassadors that came from him reported, kept two serpents, one of 80, and the other, according to Onesicritus, of 140 cubits in length. This writer may as well be called the master fabulist as the master pilot of Alexander. For all those who accompanied Alexander preferred the marvellous to the true, but this writer seems to have surpassed all in his description of prodigies. Some things, however, he relates which are probable and worthy of record, and will not be passed over in silence even by one who does not believe their correctness.Other writers also mention the hunting of serpents in the Emodi mountains, and the keeping and feeding of them in caves.,29. Between the Hydaspes and Acesines is the country of Porus, an extensive and fertile district, containing nearly three hundred cities. Here also is the forest in the neighbourhood of the Emodi mountains in which Alexander cut down a large quantity of fir, pine, cedar, and a variety of other trees fit for ship-building, and brought the timber down the Hydaspes. With this he constructed a fleet on the Hydaspes, near the cities, which he built on each side of the river where he had crossed it and conquered Porus. One of these cities he called Bucephalia, from the horse Bucephalus, which was killed in the battle with Porus. The name Bucephalus was given to it from the breadth of its forehead. He was an excellent war-horse, and Alexander constantly rode him in battle.The other city he called Nicaea from the victory, νικη (Nike), which he had obtained.In the forest before mentioned it is said there is a vast number of monkeys, and as large as they are numerous. On one occasion the Macedonians, seeing a body of them standing in array opposite to them, on some bare eminences, (for this animal is not less intelligent than the elephant,) and presenting the appearance of an army, prepared to attack them as real enemies, but being informed by Taxiles, who was then with the king, of the real fact, they desisted.The chase of this animal is conducted in two different manners. It is an imitative creature, and takes refuge up among the trees. The hunters, when they perceive a monkey seated on a tree, place in sight a basin containing water, with which they wash their own eyes; then, instead of water, they put a basin of bird-lime, go away, and lie in wait at a distance. The animal leaps down, and besmears itself with the bird-lime, and when it winks, the eyelids are fastened together; the hunters then come upon it, and take it.The other method of capturing them is as follows: the hunters dress themselves in bags like trowsers, and go away, leaving behind them others which are downy, with the inside smeared over with bird-lime. The monkeys put them on, and are easily taken.,30. Some writers place Cathaia and the country of Sopeithes, one of the nomarchs, in the tract between the rivers (Hydaspes and Acesines); some, on the other side of the Acesines and of the Hyarotis, on the confines of the territory of the other Porus, the nephew of Porus who was taken prisoner by Alexander, and call the country subject to him Gandaris.A very singular usage is related of the high estimation in which the inhabitants of Cathaia hold the quality of beauty, which they extend to horses and dogs. According to Onesicritus, they elect the handsomest person as king. The child (selected), two months after birth, undergoes a public inspection, and is examined. They determine whether it has the amount of beauty required by law, and whether it is worthy to be permitted to live. The presiding magistrate then pronounces whether it is to be allowed to live, or whether it is to be put to death.They dye their heads with various and the most florid colours, for the purpose of improving their appearance. This custom prevails elsewhere among many of the Indians, who pay great attention to their hair and dress; and the country produces colours of great beauty. In other respects the people are frugal, but are fond of ornament.A peculiar custom is related of the Cathaei. The bride and the husband are respectively the choice of each other, and the wives burn themselves with their deceased husbands. The reason assigned for this practice is, that the women sometimes fell in love with young men, and deserted or poisoned their husbands. This law was therefore established in order to check the practice of administering poison; but neither the existence nor the origin of the law are probable facts.It is said, that in the territory of Sopeithes there is a mountain composed of fossile salt, sufficient for the whole of India. Valuable mines also both of gold and silver are situated, it is said, not far off among other mountains, according to the testimony of Gorgus, the miner (of Alexander). The Indians, unacquainted with mining and smelting, are ignorant of their own wealth, and therefore traffic with greater simplicity.,31. The dogs in the territory of Sopeithes are said to possess remarkable courage: Alexander received from Sopeithes a present of one hundred and fifty of them. To prove them, two were set at a lion; when these were mastered, two others were set on; when the battle became equal, Sopeithes ordered a man to seize one of the dogs by the leg, and to drag him away; or to cut off his leg, if he still held on. Alexander at first refused his consent to the dog's leg being cut off, as he wished to save the dog. But on Sopeithes saying, 'I will give you four in the place of it,' Alexander consented; and he saw the dog permit his leg to be cut off by a slow incision, rather than loose his hold.,32. The direction of the march, as far as the Hydaspes, was for the most part towards the south. After that, to the Hypanis, it was more towards the east. The whole of it, however, was much nearer to the country lying at the foot of the mountains than to the plains. Alexander therefore, when he returned from the Hypanis to the Hydaspes and the station of his vessels, prepared his fleet, and set sail on the Hydaspes.All the rivers which have been mentioned (the last of which is the Hypanis) unite in one, the Indus. It is said that there are altogether fifteen considerable rivers which flow into the Indus. After the Indus has been filled by all these rivers, so as to be enlarged in some places to the extent of a hundred stadia, according to writers who exaggerate, or, according to a more moderate estimate, to fifty stadia at the utmost, and at the least to seven, [and who speak of many nations and cities about this river,] it discharges itself by two mouths into the southern sea, and forms the island called Patalene.Alexander's intention was to relinquish the march towards the parts situated to the east, first, because he was prevented from crossing the Hypanis; next, because he learnt by experience the falsehood of the reports previously received, to the effect that the plains were burnt up with fire, and more fit for the haunts of wild beasts than for the habitation of man. He therefore set out in this direction, relinquishing the other track; so that these parts became better known than the other.,33. The territory lying between the Hypanis and the Hydaspes is said to contain nine nations and five thousand cities, not less in size than Cos Meropis; but the number seems to be exaggerated. We have already mentioned nearly all the nations deserving of notice, which inhabit the country situated between the Indus and the Hydaspes.Below, and next in order, are the people called Sibae, whom we formerly mentioned, and the great nations, the Malli and Sydracae (Oxydracae). It was among the Malli that Alexander was in danger of losing his life, from a wound he received at the capture of a small city. The Sydracae, we have said, are fabled to be allied to Bacchus.Near Patalene is placed the country of Musicanus, that of Sabus, whose capital is Sindomana, that of Porticanus, and of other princes who inhabited the country on the banks of the Indus. They were all conquered by Alexander; last of all he made himself master of Patalene, which is formed by the two branches of the Indus. Aristobulus says that these two branches are distant 1000 stadia from each other. Nearchus adds 800 stadia more to this number. Onesicritus reckons each side of the included island, which is of a triangular shape, at 2000 stadia; and the breadth of the river, where it is separated into two mouths, at about 200 stadia. He calls the island Delta, and says that it is as large as the Delta of Egypt; but this is a mistake. For the Egyptian Delta is said to have a base of 1300 stadia, and each of the sides to be less than the base. In Patalene is Patala, a considerable city, from which the island has its name.,34. Onesicritus says, that the greatest part of the coast in this quarter abounds with swamps, particularly at the mouths of the river, which is owing to the mud, the tides, and the want of land breezes; for these parts are chiefly under the influence of winds blowing from the sea.He expatiates also in praise of the country of Musicanus, and relates of the inhabitants what is common to other Indian tribes, that they are long-lived, and that life is protracted even to the age of 130 years, (the Seres, however, are said by some writers to be still longer lived,) that they are temperate in their habits and healthy; although the country produces everything in abundance.The following are their peculiarities : to have a kind of Lacedaemonian common meal, where they eat in public. Their food consists of what is taken in the chase. They make no use of gold nor silver, although they have mines of these metals. Instead of slaves, they employed youths in the flower of their age, as the Cretans employ the Aphamiotae, and the Lacedaemonians the Helots. They study no science with attention but that of medicine; for they consider the excessive pursuit of some arts, as that of war, and the like, to be committing evil. There is no process at law but against murder and outrage, for it is not in a person's own power to escape either one or the other; but as contracts are in the power of each individual, he must endure the wrong, if good faith is violated by another; for a man should be cautious whom he trusts, and not disturb the city with constant disputes in courts of justice.Such are the accounts of the persons who accompanied Alexander in his expedition.,35. A letter of Craterus to his mother Aristopatra is circulated, which contains many other singular circumstances, and differs from every other writer, particularly in saying that Alexander advanced as far as the Ganges. Craterus says, that he himself saw the river, and the whales which it produces, and [his account] of its magnitude, breadth, and depth, far exceeds, rather than approximates, probability. For that the Ganges is the largest of known rivers in the three continents, it is generally agreed; next to this is the Indus; and, thirdly, the Danube; and, fourthly, the Nile. But different authors differ in their account of it, some assigning 30, others 3 stadia, as the least breadth. But Megasthenes says that its ordinary width is 100 stadia, and its least depth twenty orguiae.,36. At the confluence of the Ganges and of another river (the Erannoboas) is situated (the city) Palibothra, in length 80, and in breadth 15 stadia. It is in the shape of a parallelogram, surrounded by a wooden wall pierced with openings through which arrows may be discharged. In front is a ditch, which serves the purpose of defence and of a sewer for the city. The people in whose country the city is situated are the most distinguished of all the tribes, and are called Prasii. The king, besides his family name, has the surname of Palibothrus, as the king to whom Megasthenes was sent on an embassy had the name of Sandrocottus.Such also is the custom among the Parthians; for all have the name Arsacae, although each has his peculiar name of Orodes, Phraates, or some other appellation.,37. All the country on the other side of the Hypanis is allowed to be very fertile, but we have no accurate knowledge of it. Either through ignorance or from its remote situation, everything relative to it is exaggerated or partakes of the wonderful. As, for example, the stories of myrmeces (or ants), which dig up gold; of animals and men with peculiar shapes, and possessing extraordinary faculties; of the longevity of the Seres, whose lives exceed the age of two hundred years. They speak also of an aristocratical form of government, consisting of five hundred counsellors, each of whom furnishes the state with an elephant.According to Megasthenes, the largest tigers are found among the Prasii, almost twice the size of lions, and of such strength that a tame one led by four persons seized a mule by its hinder leg, overpowered it, and dragged it to him. The monkeys are larger than the largest dogs; they are of a white colour, except the face, which is black. The contrary is observed in other places. Their tails are more than two cubits in length. They are very tame, and not of a mischievous disposition. They neither attack people, nor steal.Stones are found there of the colour of frankincense, and sweeter than figs or honey.In some places there are serpents of two cubits in length, with membraneous wings like bats. They fly at night, and let fall drops of urine or sweat, which occasions the skin of persons who are not on their guard to putrefy. There are also winged scorpions of great size.Ebony grows there. There are also dogs of great courage, which do not loose their hold till water is poured into their nostrils: some of them destroy their sight, and the eyes of others even fall out, by the eagerness of their bite. Both a lion and a bull were held fast by one of these dogs. The bull was caught by the muzzle, and died before the dog could be loosened.,38. In the mountainous country is a river, the Silas, on the surface of which nothing will float. Democritus, who had travelled over a large part of Asia, disbelieves this, and Aristotle does not credit it, although atmospheres exist so rare, that no bird can sustain its flight in them. Vapours also, which ascend (from some substances), attract and absorb, as it were, whatever is flying over them; as amber attracts straw, and the magnet iron, and perhaps there may be in water a similar power.As these matters belong to physics and to the question of floating bodies, these must be referred to them. At present we must proceed to what follows, and to the subjects more nearly relating to geography.,39. It is said that the Indians are divided into seven castes. The first in rank, but the smallest in number, are the philosophers. Persons who intend to offer sacrifice, or to perform any sacred rite, have the services of these persons on their private account; but the kings employ them in a public capacity at the time of the Great Assembly, as it is called, where at the beginning of the new year all the philosophers repair to the king at the gate, and anything useful which they have committed to writing, or observed, tending to improve the productions of the earth or animals, or of advantage to the government of the state, is then publicly declared.Whoever has been detected in giving false information thrice is enjoined silence by law during the rest of his life; but he who has made correct observations is exempted from all contributions and tribute.,40. The second caste is that of husbandmen, who constitute the majority of natives, and are a most mild and gentle people, as they are exempted from military service, and cultivate their land free from alarm; they do not resort to cities, either to transact private business, or take part in public tumults It therefore frequently happens that at the same time, and in the same part of the country, one body of men are in battle array, and engaged in contests with the enemy, while others are ploughing or digging in security, having these soldiers to protect them. The whole of the territory belongs to the king. They cultivate it on the terms of receiving as wages a fourth part of the produce.,41. The third caste consists of shepherds and hunters, who alone are permitted to hunt, to breed cattle, to sell and to let out for hire beasts of burden. In return for freeing the country from wild beasts and birds, which infest sown fields, they receive an allowance of corn from the king. They lead a wandering life, and dwell in tents. No private person is allowed to keep a horse or an elephant. The possession of either one or the other is a royal privilege, and persons are appointed to take care of them.,42. The manner of hunting the elephant is as follows: Round a bare spot a ditch is dug, of about four or five stadia in extent, and at the place of entrance a very narrow bridge is constructed. Into the enclosure three or four of the tamest female elephants are driven. The men themselves lie in wait under cover of concealed huts. The wild elephants do not approach the females by day, but at night they enter the enclosure one by one; when they have passed the entrance, the men secretly close it. They then introduce the strongest of the tame combatants, the drivers of which engage with the wild animals, and also wear them out by famine; when the latter are exhausted by fatigue, the boldest of the drivers gets down unobserved, and creeps under the belly of his own elephant. From this position he creeps beneath the belly of the wild elephant, and ties his legs together; when this is done, a signal is given to the tame elephants to beat those which are tied by the legs, till they fall to the ground. After they have fallen down, they fasten the wild and tame elephants together by the neck with thongs of raw cow-hide, and, in order that they may not be able to shake off those who are attempting to mount them, cuts are made round the neck, and thongs of leather are put into these incisions, so that they submit to their bonds through pain, and so remain quiet. Among the elephants which are taken, those are rejected which are too old or too young for service; the remainder are led away to the stables. They tie their feet one to another, and their necks to a pillar firmly fastened in the ground, and tame them by hunger. They recruit their strength afterwards with green cane and grass. They then teach them to obey; some by words; others they pacify by tunes, accompanied with the beating of a drum. Few are difficult to be tamed; for they are naturally of a mild and gentle disposition, so as to approximate to the character of a rational animal. Some have taken up their drivers, who have fallen on the ground lifeless, and carried them safe out of battle. Others have fought, and protected their drivers, who have crept between their fore-legs. If they have killed any of their feeders or masters in anger, they feel their loss so much that they refuse their food through grief, and sometimes die of hunger.,43. They copulate like horses, and produce young chiefly in the spring. It is the season for the male, when he is in heat and is ferocious. At this period he discharges some fatty matter through an opening in the temples. It is the season also for the females, when this same passage is open, Eighteen months is the longest, and sixteen the shortest period that they go with young. The dam suckles her young six years, Many of them live as long as men who attain to the greatest longevity, some even to the protracted age of two hundred years.They are subject to many diseases, which are difficult to be cured. A remedy for diseases of the eye is to bathe them with cow's milk. For complaints in general, they drink dark wine. In cases of wounds, they drink butter; for it draws out iron instruments, Their sores are fomented with swine's flesh.Onesicritus says, that they live three hundred years, and rarely five hundred; and that they go with young ten years. He and other writers say, that they are larger and stronger than the African elephants. They will pull down with their trunks battlements, and uproot trees, standing erect upon their bind feet.According to Nearchus, traps are laid in the hunting grounds, at certain places where roads meet; the wild elephants are forced into the 'oils by the tame elephants, which are stronger, and guided by a driver. They become so tame and docile, that they learn even to throw a stone at a mark, to use military weapons, and to be excellent swimmers. A chariot drawn by elephants is esteemed a most important possession, and they are driven without bridles.A woman is greatly honoured who receives from her lover a present of an elephant, but this does not agree with what he said before, that a horse and an elephant are the property of kings alone.,44. This writer says that he saw skins of the myrmeces (or ants), which dig up gold, as large as the skins of leopards. Megasthenes, however, speaking of the myrmeces, says, among the Derdae a populous nation of the Indians, living towards the east, and among the mountains, there was a mountain plain of about 3000 stadia in circumference; that below this plain were mines containing gold, which the myrmeces, in size not less than foxes, dig up. They are excessively fleet, and subsist on what they catch. In winter they dig holes, and pile up the earth in heaps, like moles, at the mouths of the openings.The gold-dust which they obtain requires little preparation by fire. The neighbouring people go after it by stealth, with beasts of burden; for if it is done openly, the myrmeces fight furiously, pursuing those that run away, and if they seize them, kill them and the beasts. In order to prevent discovery, they place in various parts pieces of the flesh of wild beasts, and when the myrmeces are dispersed in various directions. they take away the gold-dust, and, not being acquainted with the mode of smelting it, dispose of it in its rude state at any price to merchants.,45. Having mentioned what Megasthenes and other writers relate of the hunters and the beasts of prey, we must add the following particulars.Nearchus is surprised at the multitude and the noxious nature of the tribe of reptiles. They retreat from the plains to the settlements, which are not covered with water at the period of inundations, and fill the houses. For this reason the inhabitants raise their beds at some height from the ground, and are sometimes compelled to abandon their dwellings, when they are infested by great multitudes of these animals; and, if a great proportion of these multitudes were not destroyed by the waters, the country would be a desert. Both the minuteness of some animals and the excessive magnitude of others are causes of danger; the former, because it is difficult to guard against their attacks; the latter, on account of their strength, for snakes are to be seen of sixteen cubits in length. Charmers go about the country, and are supposed to cure wounds made by serpents. This seems to comprise nearly their whole art of medicine, for disease is not frequent among them, which is owing to their frugal manner of life, and to the absence of wine; whenever diseases do occur, they are treated by the Sophistae (or wise men).Aristobulus says, that he saw no animals of these pretended magnitudes, except a snake, which was nine cubits and a span in length. And I myself saw one in Egypt, nearly of the same size, which was brought from India. He says also, that he saw many serpents of a much inferior size, and asps and large scorpions. None of these, however, are so noxious as the slender small serpents, a span long, which are found concealed in tents, in vessels, and in hedges. Persons wounded by them bleed from every pore, suffering great pain, and die, unless they have immediate assistance; but this assistance is easily obtained, by means of the virtues of the Indian roots and drugs.Few crocodiles, he says, are found in the Indus, and these are harmless, but most of the other animals, except the hippopotamus, are the same as those found in the Nile; but Onesicritus says that this animal also is found there.According to Aristobulus, none of the sea fish ascend the Nile from the sea, except the shad, the grey mullet, and dolphin, on account of the crocodiles; but great numbers ascend the Indus. Small craw-fish go up as far as the mountains, and the larger as far as the confluence of the Indus and the Acesines.So much then on the subject of the wild animals of India. We shall return to Megasthenes, and resume our account where we digressed.,46. After the hunters and the shepherds, follows the fourth caste, which consists, he says, of those who work at trades, retail wares, and who are employed in bodily labour. Some of these pay taxes, and perform certain stated services. But the armour-makers and ship-builders receive wages and provisions from the king, for whom only they work. The general-in-chief furnishes the soldiers with arms, and the admiral lets out ships for hire to those who undertake voyages and traffic as merchants.,47. The fifth caste consists of fighting men, who pass the time not employed in the field in idleness and drinking, and are maintained at the charge of the king. They are ready whenever they are wanted to march on an expedition, for they bring nothing of their own with them, except their bodies.,48. The sixth caste is that of the Ephori, or inspectors. They are intrusted with the superintendence of all that is going on, and it is their duty to report privately to the king. The city inspectors employ as their coadjutors the city courtesans; and the inspectors of the camp, the women who follow it. The best and the most faithful persons are appointed to the office of inspector.,49. The seventh caste consists of counsellors and assessors of the king. To these persons belong the offices of state, tribunals of justice, and the whole administration of affairs.It is not permitted to contract marriage with a person of another caste, nor to change from one profession or trade to another, nor for the same person to undertake several, except he is of the caste of philosophers, when permission is given, on account of his superior qualifications.,50. of the magistrates, some have the charge of the market, others of the city, others of the soldiery. Some have the care of the rivers, measure the land, as in Egypt, and inspect the closed reservoirs, from which water is distributed by canals, so that all may have an equal use of it. These persons have charge also of the hunters, and have the power of rewarding or punishing those who merit either. They collect the taxes, and superintend the occupations connected with land, as woodcutters, carpenters, workers in brass, and miners. They superintend the public roads, and place a pillar at every ten stadia, to indicate the by-ways and distances.,51. Those who have charge of the city are divided into six bodies of five each. The first has the inspection of everything relating to the mechanical arts; the second entertain strangers, assign lodgings, observe their mode of life, by means of attendants whom they attach to them, escort them out of the country on their departure; if they die, take charge of their property, have the care of them when sick, and when they die, bury them.The third class consists of those who inquire at what time and in what manner births and deaths take place, which is done with a view to tax (on these occasions), and in order that the deaths and births of persons both of good and bad character should not be concealed.The fourth division consists of those who are occupied in sales and exchanges; they have the charge of measures, and of the sale of the products in season, by a signal. The same person is not allowed to exchange various kinds of articles, except he pays a double tax.The fifth division presides over works of artisans, and disposes of articles by public notice. The new are sold apart from the old, and there is a fine imposed for mixing them together. The sixth and last comprises those who collect the tenth of the price of the articles sold. Death is the punishment for committing a fraud with regard to the tax.These are the peculiar duties performed by each class, but in their collective capacity they have the charge both of their own peculiar province and of civil affairs, the repairs of public works, prices of articles, of markets, harbours, and temples.,52. Next to the magistrates of the city is a third body of governors, who have the care of military affairs. This class also consists of six divisions, each composed of five persons. One division is associated with the chief naval superintendent, another with the person who has the charge of the bullock-teams, by which military engines are transported, of provisions both for the men and beasts, and other requisites for the army. They furnish attendants, who beat a drum, and carry gongs; and besides these, grooms, mechanists, and their assistants. They despatch by the sound of the gong the foragers for grass, and insure expedition and security by rewards and punishments. The third division has the care of the infantry; the fourth, of the horses; the fifth, of the chariots; the sixth, of the elephants. There are royal stables for the horses and elephants. There is also a royal magazine of arms; for the soldier returns his arms to the armoury, and the horse and elephant to the stables. They use the elephants without bridles. The chariots are drawn on the march by oxen. The horses are led by a halter, in order that their legs may not be chafed and inflamed, nor their spirit damped, by drawing chariots. Besides the charioteer, there are two persons who fight by his side in the chariot. With the elephant are four persons, the driver and three bowmen, who discharge arrows from his back.,53. All the Indians are frugal in their mode of life, and especially in camp. They do not tolerate useless and undisciplined multitudes, and consequently observe good order. Theft is very rare among them. Megasthenes, who was in the camp of Sandrocottus, which consisted of 400,000 men, did not witness on any day thefts reported, which exceeded the sum of two hundred drachmae, and this among a people who have no written laws, who are ignorant even of writing, and regulate everything by memory. They are, however, happy on account of their simple manners and frugal way of life. They never drink wine, but at sacrifices. Their beverage is made from rice instead of barley, and their food consists for the most part of rice pottage. The simplicity of their laws and contracts appears from their not having many law-suits. They have no suits respecting pledges and deposits, nor do they require witnesses or seals, but make their deposits, and confide in one another. Their houses and property are unguarded. These things denote temperance and sobriety; others no one would approve, as their eating always alone, and their not having all of them one common hour for their meals, but each taking it as he likes. The contrary custom is more agreeable to the habits of social and civil life.,54. As an exercise of the body they prefer friction in various ways, but particularly by making use of smooth sticks of ebony, which they pass over the surface of the body.Their sepulchres are plain, and the tumuli of earth low.In contrast to their parsimony in other things, they indulge in ornament. They wear dresses worked with gold and precious stones, and flowered (variegated) robes, and are attended by persons following them with umbrellas; for as they highly esteem beauty, everything is attended to, which can improve their looks.They respect alike truth and virtue; therefore they do not assign any privilege to the old, unless they possess superior wisdom.They marry many wives, who are purchased from their parents, and give in exchange for them a yoke of oxen. Some marry wives to possess obedient attendants, others with a view to pleasure and numerous offspring, and the wives prostitute themselves, unless chastity is enforced by compulsion.No one wears a garland when sacrificing, or burning incense, or pouring out a libation. They do not stab, but strangle the victim, that nothing mutilated, but that which is entire, may be offered to the Deity.A person convicted of bearing false testimony suffers a mutilation of his extremities. He who has maimed another not only undergoes in return the loss of the same limb, but his hand also is cut off. If he has caused a workman to lose his hand or his eye, he is put to death.Megasthenes says, that none of the Indians employ slaves. But, according to Onesicritus, this is peculiar to the people in the territory of Musicanus. He speaks of this as an excellent rule, and mentions many others to be found in that country, as the effects of a government by good laws.,55. The care of the king's person is committed to women, who are also purchased of their parents. The body-guard, and the rest of the military, are stationed without the gates. A woman, who puts to death a king when drunk, is rewarded by becoming the wife of his successor. The sons succeed the father. The king may not sleep during the day-time, and at night he is obliged from time to time to change his bed, from dread of treachery.The king leaves his palace in time of war; he leaves it also when he goes to sit in his court as a judge. He remains there all day thus occupied, not suffering himself to be interrupted even though the time arrives for attending to his person. This attention to his person consists of friction with pieces of wood, and he continues to listen to the cause, while the friction is performed by four attendants who surround him.Another occasion of leaving his palace is to offer sacrifice.The third is a sort of Bacchanalian departure to the chace. Crowds of women surround him, and on the outside (of these) are spear-men. The road is set off with ropes; a man, or even a woman, who passes within the ropes is put to death.The king is preceded by drums and gongs. He hunts in the enclosures, and discharges his arrows from a high seat. Near him stand two or three armed women. When hunting in the open ground, he shoots his arrows from an elephant; of the women some are in chariots, some on horses, and others on elephants; they are provided with all kinds of weapons, as if they were going on a military expedition.,56. These customs when compared with ours are very strange, but the following are still more extraordinary. According to Megasthenes, the nations who inhabit the Caucasus have commerce with women in public; and eat the bodies of their relatives; the monkeys climb precipices, and roll down large stones upon their pursuers; most of the animals which are tame in our country are wild in theirs; the horses have a single horn, with heads like those of deer; reeds which grow to the height of thirty orguiae, others which grow on the ground, fifty orguiae in length, and in thickness some are three and others six cubits in diameter.,57. He then deviates into fables, and says that there are men of five, and even three spans in height, some of whom are without nostrils, with only two breathing orifices above the mouth. Those of three spans in height wage war with the cranes (described by Homer) and with the partridges, which are as large as geese; these people collect and destroy the eggs of the cranes which lay their eggs there; and nowhere else are the eggs or the young cranes to be found; frequently a crane escapes from this country with a brazen point of a weapon in its body, wounded by these people.Similar to this is the account of the Enotocoitae, of the wild men, and of other monsters. The wild men could not be brought to Sandrocottus, for they died by abstaining from food. Their heels are in front, the instep and toes are turned backwards. Some have been taken, which had no mouths, and were tame. They live near the sources of the Ganges, and are supported by the smell of dressed meat and the fragrance of fruits and flowers, having instead of mouths orifices through which they breathe. They are distressed by strong-smelling substances, and therefore their lives are sustained with difficulty, particularly in a camp.With respect to the other singular animals, the philosophers informed him of a people called Ocypodae, so swift of foot that they leave horses behind them; of Enotocoitae, or persons having ears hanging down to their feet, so that they lie and sleep upon them, and so strong as to be able to pluck up trees and to break the sinew string of a bow; of others (Monommati) who have only one eye, and the ears of a dog, the eye placed in the middle of the forehead, the hair standing erect, and the breasts shaggy; of others (Amycteres) without nostrils, devouring everything, eaters of raw meat, short-lived, and dying before they arrive at old age; the upper part of their mouths projects far beyond the lower lip.With respect to the Hyperboreans, who live to the age of a thousand years, his description is the same as that of Simonides, Pindar, and other mythological writers.The story told by Timagenes of a shower of drops of brass, which were raked together, is a fable. The account of Megasthenes is more probable, namely, that the rivers bring down gold-dust, a part of which is paid as a tax to the king; and this is the case in Iberia (of Armenia).,58. Speaking of the philosophers, he says, that those who inhabit the mountains are worshippers of Bacchus, and show as a proof (of the god having come among them) the wild vine, which grows in their country only; the ivy, the laurel, the myrtle, the box-tree, and other evergreens, none of which are found beyond the Euphrates, except a few in parks, which are only preserved with great care. To wear robes and turbans, to use perfumes, and to be dressed in dyed and flowered garments, for their kings to be preceded when they leave their palaces, and appear abroad, by gongs and drums, are Bacchanalian customs. But the philosophers who live in the plains worship Hercules.These are fabulous stories, contradicted by many writers, particularly what is said of the vine and wine, for a great part of Armenia, the whole of Mesopotamia and Media, as far as Persia and Carmania, is beyond the Euphrates, the greater part of which countries is said to have excellent vines, and to produce good wine.,59. Megasthenes divides the philosophers again into two kinds, the Brachmanes and the Garmanes. The Brachmanes are held in greater repute, for they agree more exactly in their opinions. Even from the time of their conception in the womb they are under the care and guardianship of learned men, who go to the mother, and seem to perform some incantation for the happiness and welfare of the mother and the unborn child, but in reality they suggest prudent advice, and the mothers who listen to them most willingly are thought to be the most fortunate in their offspring. After the birth of the children, there is a succession of persons who have the care of them, and as they advance in years, masters more able and accomplished succeed.The philosophers live in a grove in front of the city within a moderate-sized enclosure. Their diet is frugal, and they lie upon straw pallets and on skins. They abstain from animal food, and from sexual intercourse with women; their time is occupied in grave discourse, and they communicate with those who are inclined to listen to them; but the hearer is not permitted to speak or cough, or even to spit on the ground; otherwise, he is expelled that very day from their society, on the ground of having no control over himself. After living thirty-seven years in this manner, each individual retires to his own possessions, and lives with less restraint, wearing robes of fine linen, and rings of gold, but without profuseness, upon the hands and in the ears. They eat the flesh of animals, of those particularly which do not assist man in his labour, and abstain from hot and seasoned food. They have as many wives as they please with a view to numerous offspring, for from many wives greater advantages are derived.As they have no slaves, they require more the services, which are at hand, of their children.The Brachmanes do not communicate their philosophy to their wives, for fear they should divulge to the profane, if they became depraved, anything which ought to be concealed or lest they should abandon their husbands in case they became good (philosophers) themselves. For no one who despises alike pleasure and pain, life and death, is willing to be subject to the authority of another; and such is the character of a virtuous man and a virtuous woman.They discourse much on death, for it is their opinion that the present life is the state of one conceived in the womb, and that death to philosophers is birth to a real and a happy life. They therefore discipline themselves much to prepare for death, and maintain that nothing which happens to man is bad or good, for otherwise the same things would not be the occasion of sorrow to some and of joy to others, opinions being merely dreams, nor that the same persons could be affected with sorrow and joy by the same things, on different occasions.With regard to opinions on physical phenomena, they display, says Megasthenes, great simplicity, their actions being better than their reasoning, for their belief is chiefly founded on fables. On many subjects their sentiments are the same as those of the Greeks. According to the Brachmanes, the world was created, and is liable to corruption; it is of a spheroidal figure; the god who made and governs it pervades the whole of it; the principles of all things are different, but the principle of the world's formation was water; in addition to the four elements there is a fifth nature, of which the heavens and the stars are composed; the earth is situated in the centre of the universe. Many other peculiar things they say of the principle of generation and of the soul. They invent fables also, after the manner of Plato, on the immortality of the soul, and on the punishments in Hades, and other things of this kind. This is the account which Megasthenes gives of the Brachmanes.,60. of the Garmanes, the most honourable, he says, are the Hylobii, who live in the forests, and subsist on leaves and wild fruits: they are clothed with garments made of the bark of trees, and abstain from commerce with women and from wine. The kings hold communication with them by messengers, concerning the causes of things, and through them worship and supplicate the Divinity.Second in honour to the Hylobii, are the physicians, for they apply philosophy to the study of the nature of man. They are of frugal habits, but do not live in the fields, and subsist upon rice and meal, which every one gives when asked, and receive them hospitably. They are able to cause persons to have a numerous offspring, and to have either male or female children, by means of charms. They cure diseases by diet, rather than by medicinal remedies. Among the latter, the most in repute are unguents and cataplasms. All others they suppose partake greatly of a noxious nature.Both this and the other class of persons practise fortitude, as well in supporting active toil as in enduring suffering, so that they will continue a whole day in the same posture, without motion.There are enchanters and diviners, versed in the rites and customs relative to the dead, who go about villages and towns begging. There are others who are more civilized and better informed than these, who inculcate the vulgar opinions concerning Hades, which, according to their ideas, tend to piety and sanctity. Women study philosophy with some of them, but abstain from sexual intercourse.,61. Aristobulus says, that he saw at Taxila two sophists (wise men), both Brachmanes, the elder had his head shaved, but the younger wore his hair; both were attended by disciples. When not otherwise engaged, they spent their time in the market-place. They are honoured as public counsellors, and have the liberty of taking away, without payment, whatever article they like which is exposed for sale; when any one accosts them, he pours over them oil of jessamine, in such profusion that it runs down from their eyes. of honey and sesamum, which is exposed for sale in large quantity, they take enough to make cakes, and are fed without expense.They came up to Alexander's table and took their meal standing, and they gave an example of their fortitude by retiring to a neighbouring spot, where the elder, falling on the ground supine, endured the sun and the rain, which had now set in, it being the commencement of spring. The other stood on one leg, with a piece of wood three cubits in length raised in both hands; when one leg was fatigued he changed the support to the other, and thus continued the whole day. The younger appeared to possess much more self-command; for, after following the king a short distance, he soon returned to his home. The king sent after him, but he bade the king to come to him, if he wanted anything of him. The other accompanied the king to the last: during his stay he changed his dress, and altered his mode of life, and when reproached for his conduct, answered, that he had completed the forty years of discipline which he had promised to observe: Alexander made presents to his children.,62. Aristobulus relates also some strange and unusual customs of the people of Taxila. Those, who through poverty are unable to marry their daughters, expose them for sale in the market-place, in the flower of their age, to the sound of shell trumpets and drums, with which the war-note is given. A crowd is thus assembled. First her back, as far as the shoulders, is uncovered, then the parts in front, for the examination of any man who comes for this purpose. If she pleases him, he marries her on such conditions as may be determined upon.The dead are thrown out to be devoured by vultures. To have many wives is a custom common to these and to other nations. He says, that he had heard, from some persons, of wives burning themselves voluntarily with their deceased husbands; and that those women who refused to submit to this custom were disgraced. The same things have been told by other writers.,63. Onesicritus says, that he himself was sent to converse with these wise men. For Alexander heard that they went about naked, practised constancy and fortitude, and were held in the highest honour; that, when invited, they did not go to other persons, but commanded others to come to them, if they wished to participate in their exercises or their conversation. Such being their character, Alexander did not consider it to be consistent with propriety to go to them, nor to compel them to do anything contrary to their inclination or against the custom of their country; he therefore despatched Onesicritus to them.Onesicritus found, at the distance of 20 stadia from the city, fifteen men standing in different postures, sitting or lying down naked, who continued in these positions until the evening, and then returned to the city. The most difficult thing to endure was the heat of the sun, which was so powerful, that no one else could endure without pain to walk on the ground at mid-day with bare feet.,64. He conversed with Calanus, one of these sophists, who accompanied the king to Persia, and died after the custom of his country, being placed on a pile of [burning] wood. When Onesicritus came, he was lying upon stones. Onesicritus approached, accosted him, and told him that he had been sent by the king, who had heard the fame of his wisdom, and that he was to give an account of his interview, if there were no objection, he was ready to listen to his discourse. When Calanus saw his mantle, head-covering, and shoes, he laughed, and said, 'Formerly, there was abundance everywhere of corn and barley, as there is now of dust; fountains then flowed with water, milk, honey, wine, and oil, but mankind by repletion and luxury became proud and insolent. Jupiter, indigt at this state of things, destroyed all, and appointed for man a life of toil. On the reappearance of temperance and other virtues, there was again an abundance of good things. But at present the condition of mankind approaches satiety and insolence, and there is danger lest the things which now exist should disappear.'When he had finished, he proposed to Onesicritus, if he wished to hear his discourse, to strip off his clothes, to lie down naked by him on the same stones, and in that manner to listen to him; while he was hesitating what to do, Mandanis, who was the oldest and wisest of the sophists, reproached Calanus for his insolence, although he censured such insolence himself. Mandanis called Onesicritus to him, and said, I commend the king, because, although he governs so large an empire, he is yet desirous of acquiring wisdom, for he is the only philosopher in arms that I ever saw; it would be of the greatest advantage, if those were philosophers who have the power of persuading the willing and of compelling the unwilling to learn temperance; but I am entitled to indulgence, if, when conversing by means of three interpreters, who, except the language, know no more than the vulgar, I am not able to demonstrate the utility of philosophy. To attempt it is to expect water to flow pure through mud.,65. 'The tendency of his discourse,' he said, 'was this, that the best philosophy was that which liberated the mind from pleasure and grief; that grief differed from labour, in that the former was inimical, the latter friendly to men; for that men exercised their bodies with labour in order to strengthen the mental powers, by which means they would be able to put an end to dissensions, and give good counsel to all, to the public and to individuals; that he certainly should at present advise Taxiles to receive Alexander as a friend; for if he entertained a person better than himself, he might be improved; but if a worse person, he might dispose him to good.'After this Mandanis inquired, whether such doctrines were taught among the Greeks. Onesicritus answered, that Pythagoras taught a similar doctrine, and enjoined his disciples to abstain from whatever has life; that Socrates and Diogenes, whose discourses he had heard, held the same opinions. Mandanis replied, 'that in other respects he thought them wise, but that in one thing they were mistaken, namely, in preferring custom to nature, for otherwise they would not be ashamed of going naked, like himself, and of subsisting on frugal fare; for the best house was that which required least repairs.' He says also that they employ themselves much on natural subjects, as prognostics, rain, drought, and diseases. When they repair to the city, they disperse themselves in the market-places; if they meet any one carrying figs or bunches of grapes, they take what is offered gratuitously; if it is oil, it is poured over them, and they are anointed with it. Every wealthy house, even to the women's apartment, is open to them; when they enter it, they engage in conversation, and partake of the repast. Disease of the body they regard as most disgraceful, and he who apprehends it, after preparing a pyre, destroys himself by fire; he (previously) anoints himself, and sitting down upon it orders it to be lighted, remaining motionless while he is burning.,66. Nearchus gives the following account of the Sophists. The Brachmanes engage in public affairs, and attend the kings as counsellors; the rest are occupied in the study of nature. Calanus belonged to the latter class. Women study philosophy with them, and all lead an austere life.of the customs of the other Indians, he says, that their laws, whether relating to the community or to individuals, are not committed to writing, and differ altogether from those of other people. For example, it is the practice among some tribes, to propose virgins as prizes to the conquerors in a trial of skill in boxing; wherefore they marry without portions; among other tribes the ground is cultivated by families and in common; when the produce is collected, each takes a load sufficient for his subsistence during the year; the remainder is burnt, in order to have a reason for renewing their labour, and not remaining inactive. Their weapons consist of a bow and arrows, which are three cubits in length, or a javelin, and a shield, and a sword three cubits long. Instead of bridles, they use muzzles, which differ little from a halter, and the lips are perforated with spikes.,67. Nearchus, producing proofs of their skill in works of art, says, that when they saw sponges in use among the Macedonians, they imitated them by sewing hairs, thin threads, and strings in wool; after the wool was felted, they drew out the hairs, threads, and strings, and dyed it with colours. There quickly appeared also manufactures of brushes for the body, and of vessels for oil (lecythi). They write, he says, letters upon cloth, smoothed by being well beaten, although other authors affirm that they have no knowledge of writing. They use brass, which is cast, and not wrought; he does not give the reason of this, although he mentions the strange effect, namely, if that vessels of this description fall to the ground, they break like those made of clay.This following custom also is mentioned in accounts of India, that, instead of prostrating themselves before their kings, it is usual to address them, and all persons in authority and high station, with a prayer.The country produces precious stones, as crystal, carbuncles of all kinds, and pearls.,68. As an instance of the disagreement among historians, we may adduce their (different) accounts of Calanus. They all agree that he accompanied Alexander, and underwent a voluntary death by fire in his presence, but they differ as to the manner and cause of his death. Some give the following account. Calanus accompanied the king, as the rehearser of his praises, beyond the boundaries of India, contrary to the common Indian custom; for the philosophers attend upon their kings, and act as instructors in the worship of the gods, in the same manner as the Magi attend the Persian kings. When he fell sick at Pasargadae, being then attacked with disease for the first time in his life, he put himself to death at the age of seventy-three years, regardless of the entreaties of the king. A pyre was raised, and a golden couch placed upon it. He laid down upon it, and covering himself up, was burnt to death.Others say, that a chamber was constructed of wood, which was filled with the leaves of trees, and a pyre being raised upon the roof, he was shut up in it, according to his directions, after the procession, with which he had been accompanied, had arrived at the spot. He threw himself upon the pyre, and was consumed like a log of wood, together with the chamber.Megasthenes says, that self-destruction is not a dogma of the philosophers, and that those who commit this act are accounted fool-hardy; that some, who are by nature harsh, inflict wounds upon their bodies, or cast themselves down precipices; those who are impatient of pain drown themselves; those who can endure pain strangle themselves; and those of ardent tempers throw themselves into the fire. of this last description was Calanus, who had no control over himself, and was a slave to the table of Alexander. Calanus is censured, while Mandanis is applauded. When Alexander's messengers invited the latter to come to the son of Jove, promising a reward if he would comply, and threatening punishment if he refused, he answered, 'Alexander was not the son of Jove, for he did not govern even the smallest portion of the earth; nor did he himself desire a gift of one who was satisfied with nothing. Neither did he fear his threats, for as long as he lived India would supply him with food enough; and when he died, he should be delivered from the flesh wasted by old age, and be translated to a better and purer state of existence.' Alexander commended and pardoned him.,69. Historians also relate that the Indians worship Jupiter Ombrius (or, the Rainy), the river Ganges, and the indigenous deities of the country; that when the king washes his hair, a great feast is celebrated, and large presents are sent, each person displaying his wealth in competition with his neighbour.They say, that some of the gold-digging myrmeces (ants) have wings; and that the rivers, like those of Iberia, bring down gold-dust.In processions at their festivals, many elephants are in the train, adorned with gold and silver, numerous carriages drawn by four horses and by several pairs of oxen; then follows a body of attendants in full dress, (bearing) vessels of gold, large basins and goblets, an orguia in breadth, tables, chairs of state, drinking-cups, and lavers of Indian copper, most of which were set with precious stones, as emeralds, beryls, and Indian carbuncles; garments embroidered and interwoven with gold; wild beasts, as buffaloes, panthers, tame lions, and a multitude of birds of variegated plumage and of fine song.Cleitarchus speaks of four-wheeled carriages bearing trees with large leaves, from which were suspended (in cages) different kinds of tame birds, among which the orion was said to possess the sweetest note, but the catreus was the most beautiful in appearance, and had the most variegated plumage. In shape it approached nearest to the peacock, but the rest of the description must be taken from Cleitarchus.,70. Opposed to the Brachmanes there are philosophers, called Pramnae, contentious people, and fond of argument. They ridicule the Brachmanes as boasters and fools for occupying themselves with physiology and astronomy. Some of the Pramnae are called Pramnae of the mountains, others Gymnetae, others again are called Townsmen and Countrymen. The Pramnae of the mountains wear deer-skins, and carry scrips filled with roots and drugs; they profess to practise medicine by means of incantations, charms, and amulets.The Gymnetae, as their name imports, are naked and live chiefly in the open air, practising fortitude for the space of thirty-seven years; this I have before mentioned; women live in their society, but without cohabitation. The Gymnetae are held in singular estimation.,71. The (Pramnae) Townsmen are occupied in civil affairs, dwell in cities, and wear fine linen, or (as Countrymen they live) in the fields, clothed in the skins of fawns or antelopes. In short, the Indians wear white garments, white linen and muslin, contrary to the accounts of those who say that they wear garments of a bright colour; all of them wear long hair and long beards, plait their hair, and bind it with a fillet.,72. Artemidorus says that the Ganges descends from the Emoda mountains and proceeds towards the south; when it arrives at the city Ganges, it turns to the east, and keeps this direction as far as Palibothra, and the mouth by which it discharges itself into the sea. He calls one of the rivers which flow into it Oedanes, which breeds crocodiles and dolphins. Some other circumstances besides are mentioned by him, but in so confused and negligent a manner that they are not to be regarded. To these accounts may be added that of Nicolaus Damascenus.,73. This writer states that at Antioch, near Daphne, he met with ambassadors from the Indians, who were sent to Augustus Caesar. It appeared from the letter that several persons were mentioned in it, but three only survived, whom he says he saw. The rest had died chiefly in consequence of the length of the journey. The letter was written in Greek upon a skin; the import of it was, that Porus was the writer, that although he was sovereign of six hundred kings, yet that he highly esteemed the friendship of Caesar; that he was willing to allow him a passage through his country, in whatever part he pleased, and to assist him in any undertaking that was just.Eight naked servants, with girdles round their waists, and fragrant with perfumes, presented the gifts which were brought. The presents were a Hermes (i. e. a man) born without arms, whom I have seen, large snakes, a serpent ten cubits in length, a river tortoise of three cubits in length, and a partridge (?) larger than a vulture. They were accompanied by the person, it is said, who burnt himself to death at Athens. This is the practice with persons in distress, who seek escape from existing calamities, and with others in prosperous circumstances, as was the case with this man. For as everything hitherto had succeeded with him, he thought it necessary to depart, lest some unexpected calamity should happen to him by continuing to live; with a smile, therefore, naked, anointed, and with the girdle round his waist, he leaped upon the pyre. On his tomb was this inscription: Zarmanochegas, an Indian, a native of Bargosa, having immortalized himself according to the custom of his country, here lies. 15.1.9. That these are the inventions of the flatterers of Alexander is evident, first, because the writers do not agree with one another, some of whom speak of these things; others make no mention of them whatever. For it is not probable, that actions so illustrious, and calculated to foster pride and vanity, should be unknown, or if known, that they should not be thought worthy of record, especially by writers of the greatest credit.Besides, the intervening people, through whose country the armies of Bacchus and Hercules must have marched in their way to India, do not exhibit any proofs of their passage through the country. The kind of dress, too, of Hercules is much more recent than the memorials of Troy, an invention of those who composed the Heracleia (or exploits of Hercules,) whether it were Peisander or some one else who composed it. But the ancient wooden statues do not represent Hercules in that attire. 15.1.10. Under such circumstances, therefore, we must receive everything that approaches nearest to probability. I have already discussed this subject to the extent of my ability at the beginning of this work; I shall now assume those opinions as clearly proved, and shall add whatever may seem to be required for the sake of perspicuity.It appeared from the former discussion, that in the summary given by Eratosthenes, in the third book of his Geography, is contained the most credible account of the country considered as India at the time of its invasion by Alexander.At that period the Indus was the boundary of' India and of Ariana, situated towards the west, and in the possession of the Persians, for afterwards the Indians occupied a larger portion of Ariana, which they had received from the Macedonians.The account of Eratosthenes is as follows:— 15.1.28. Between the Indus and the Hydaspes is Taxila, a large city, and governed by good laws. The neighbouring country is crowded with inhabitants and very fertile, and here unites with the plains. The people and their king Taxiles received Alexander with kindness, and obtained in return more presents than they had offered to Alexander; so that the Macedonians became jealous, and observed, that it seemed as if Alexander had found none on whom he could confer favours before he passed the Indus. Some writers say that this country is larger than Egypt.Above this country among the mountains is the territory of Abisarus, who, as the ambassadors that came from him reported, kept two serpents, one of 80, and the other, according to Onesicritus, of 140 cubits in length. This writer may as well be called the master fabulist as the master pilot of Alexander. For all those who accompanied Alexander preferred the marvellous to the true, but this writer seems to have surpassed all in his description of prodigies. Some things, however, he relates which are probable and worthy of record, and will not be passed over in silence even by one who does not believe their correctness.Other writers also mention the hunting of serpents in the Emodi mountains, and the keeping and feeding of them in caves. 16.1.27. Between the Tigris and the Euphrates flows a river, called Basileios (or the Royal river), and about Anthemusia another called the Aborrhas. The road for merchants going from Syria to Seleuceia and Babylon lies through the country of the (Arabian) Scenitae, [now called Malii,] and through the desert belonging to their territory. The Euphrates is crossed in the latitude of Anthemusia, a place in Mesopotamia. Above the river, at the distance of four schoeni, is Bambyce, which is called by the names of Edessa and Hierapolis, where the Syrian goddess Atargatis is worshipped. After crossing the river, the road lies through a desert country on the borders of Babylonia to Scenae, a considerable city, situated on the banks of a canal. From the passage across the river to Scenae is a journey of five and twenty days. There are (on the road) owners of camels, who keep resting-places, which are well supplied with water from cisterns, or transported from a distance.The Scenitae exact a moderate tribute from merchants, but [otherwise] do not molest them: the merchants, therefore, avoid the country on the banks of the river, and risk a journey through the desert, leaving the river on the right hand at a distance of nearly three days' march. For the chiefs of the tribes living on both banks of the river, who occupy not indeed a fertile territory, yet one less sterile than the rest (of the country), are settled in the midst of their own peculiar domains, and each exacts a tribute of no moderate amount for himself. And it is difficult among so large a body of people, and of such daring habits, to establish any common standard of tribute advantageous to the merchant.Scene is distant from Seleuceia 18 schoeni. |
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| 192. Aristippus of Cyrene, Fr., Ed. Giannantoni, None Tagged with subjects: •lucian of samosata Found in books: Dillon and Timotin (2015), Platonic Theories of Prayer, 29 |
| 193. Achilles Tatius, Leuc. Et Clit., 2.1.1-2.1.3 Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 183, 188 |
| 194. Valerius Maximus, Memorable Deeds And Sayings, None Tagged with subjects: •nan Found in books: Crabb (2020), Luke/Acts and the End of History, 76 |
| 196. Anon., Mart. Just., 1.1-1.2 Tagged with subjects: •lucian of samosata Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 212 |
| 199. Epigraphy, Die Inschriften Von Pergamon, 324.24-324.30 Tagged with subjects: •nan Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 33 |
| 200. Papyri, Sb, 6319 Tagged with subjects: •lucian of samosata, timon, sexual exploitation Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 154 |
201. Vergil, Aeneis, 3.443-3.445, 6.42-6.45 Tagged with subjects: •lucian of samosata Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 284 | 3.443. “I live, 't is true. I lengthen out my days 3.444. through many a desperate strait. But O, believe 3.445. that what thine eyes behold is vision true. 6.42. 0 Icarus, in such well-graven scene 6.43. How proud thy place should be! but grief forbade: 6.44. Twice in pure gold a father's fingers strove 6.45. To shape thy fall, and twice they strove in vain. |
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| 202. Plutarch, Qc, None Tagged with subjects: •nan Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 185 |
| 203. Epigraphy, Ph 287984, None Tagged with subjects: •lucian of samosata, on performance of dramatic excerpts Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 212 |
| 204. Ps.-Plutarch, Mus., 2 Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 189 |
| 206. Lucillius, Anth. Pal., 11.10 Tagged with subjects: •lucian of samosata, on poets Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 218 |
| 207. Gregory of Nyssa, Epistles, 29.4 Tagged with subjects: •lucian of samosata Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 80 |
| 208. Gregory of Nyssa, De Professione Christiana, 29.129.16 Tagged with subjects: •lucian of samosata Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 80 |
| 209. Lucian, Dial. Mar., 7 Tagged with subjects: •lucian of samosata Found in books: Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 108 |
| 210. Lucian of Samosata, Dear. Iud., 7 Tagged with subjects: •lucian of samosata Found in books: Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 108 |
| 211. Lucilius, Fragments (Marx), 717 Tagged with subjects: •lucian of samosata Found in books: Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 218 |
| 212. Ps.-Lucian, Amor, 44 Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 184 |
| 213. Cicero, Acad. Post., 7.20 Tagged with subjects: •lucian of samosata, on performance of dramatic excerpts Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 212 |
| 214. Plutarch, Vit. Pud., None Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 199 |
| 215. Epigraphy, Agrw, 160 Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 193 |
| 216. Epigraphy, Gra, None Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 191, 192 |
| 217. Epigraphy, Ph, 3585 Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 191, 192 |
| 218. Harpocration, Lex., None Tagged with subjects: •lucian of samosata, timon, sexual exploitation Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 155 |
| 219. Leontios, Anth. Plan., 16.207 Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 208 |
| 220. Scriptores Historiae Augusta, Hadrian, 26.4 Tagged with subjects: •lucian of samosata, on poets Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 218 |
| 221. Epigraphy, Seg Xxxviii, 1544 Tagged with subjects: •lucian of samosata Found in books: Merz and Tieleman (2012), Ambrosiaster's Political Theology, 28 |
| 222. Ephiphanius, Panarion, 56 Tagged with subjects: •lucian of samosata Found in books: Merz and Tieleman (2012), Ambrosiaster's Political Theology, 57, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93 |
| 223. Quintilian, Or., 1.10.22-1.10.33 Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 183 |
| 224. Papyri, P.Oxy., None Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 234 |
| 225. Papyri, P.Lond.Lit., 196 Tagged with subjects: •lucian of samosata Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 43 |
| 226. Papyri, P.Lond., 2193 Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 189, 190 |
| 228. Epigraphy, Inscr. Scyth. Min., 1.100 Tagged with subjects: •nan Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 33 |
| 229. Mara Bar Sarapion, Letter, 18, 3 Tagged with subjects: •nan Found in books: Merz and Tieleman (2012), Ambrosiaster's Political Theology, 92 |
| 230. Epigraphy, Robert, 1969.299 Tagged with subjects: •lucian of samosata Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 33 |
| 233. Persaeus of Citium, Fgrh 584, None Tagged with subjects: •lucian of samosata, timon, sexual exploitation Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 154 |
| 234. Epigraphy, Cis, 2.422 Tagged with subjects: •lucian of samosata Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 126 |
| 235. Heraclitus Lesbius, Fragments, None Tagged with subjects: •lucian of samosata Found in books: Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 122 |
