1. Homer, Iliad, 2.461, 14.321 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 180, 224| 2.461. Ἀσίω ἐν λειμῶνι Καϋστρίου ἀμφὶ ῥέεθρα 14.321. οὐδʼ ὅτε Φοίνικος κούρης τηλεκλειτοῖο, | 2.461. wild geese or cranes or long-necked swans on the Asian mead by the streams of Caystrius, fly this way and that, glorying in their strength of wing, and with loud cries settle ever onwards, and the mead resoundeth; even so their many tribes poured forth from ships and huts 14.321. who bare Perseus, pre-eminent above all warriors; nor of the daughter of far-famed Phoenix, that bare me Minos and godlike Rhadamanthys; nor of Semele, nor of Alcmene in Thebes, and she brought forth Heracles, her son stout of heart, |
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2. Hesiod, Theogony, 359, 357 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 180| 357. Πετραίη τʼ ἐρόεσσα Μενεσθώ τʼ Εὐρώπη τε | 357. Who slew Echidna with the warlike aid |
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| 3. Homeric Hymns, To Apollo And The Muses, 291, 251 (8th cent. BCE - 8th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 180 |
4. Homer, Odyssey, 1.50, 10.517, 10.528 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 180, 193, 207| 1.50. νήσῳ ἐν ἀμφιρύτῃ, ὅθι τʼ ὀμφαλός ἐστι θαλάσσης. 10.517. βόθρον ὀρύξαι, ὅσον τε πυγούσιον ἔνθα καὶ ἔνθα, 10.528. εἰς Ἔρεβος στρέψας, αὐτὸς δʼ ἀπονόσφι τραπέσθαι | 1.50. on a sea-girt island, where the sea's navel is. The island is forested, and on it a goddess makes her home, the daughter of malign Atlas, he who knows the depths of every sea and by himself holds the tall pillars that hold apart heaven and earth. |
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5. Hebrew Bible, Isaiah, 41.1-41.5 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 197| 41.1. הַחֲרִישׁוּ אֵלַי אִיִּים וּלְאֻמִּים יַחֲלִיפוּ כֹחַ יִגְּשׁוּ אָז יְדַבֵּרוּ יַחְדָּו לַמִּשְׁפָּט נִקְרָבָה׃ 41.1. אַל־תִּירָא כִּי עִמְּךָ־אָנִי אַל־תִּשְׁתָּע כִּי־אֲנִי אֱלֹהֶיךָ אִמַּצְתִּיךָ אַף־עֲזַרְתִּיךָ אַף־תְּמַכְתִּיךָ בִּימִין צִדְקִי׃ 41.2. לְמַעַן יִרְאוּ וְיֵדְעוּ וְיָשִׂימוּ וְיַשְׂכִּילוּ יַחְדָּו כִּי יַד־יְהוָה עָשְׂתָה זֹּאת וּקְדוֹשׁ יִשְׂרָאֵל בְּרָאָהּ׃ 41.2. מִי הֵעִיר מִמִּזְרָח צֶדֶק יִקְרָאֵהוּ לְרַגְלוֹ יִתֵּן לְפָנָיו גּוֹיִם וּמְלָכִים יַרְדְּ יִתֵּן כֶּעָפָר חַרְבּוֹ כְּקַשׁ נִדָּף קַשְׁתּוֹ׃ 41.3. יִרְדְּפֵם יַעֲבוֹר שָׁלוֹם אֹרַח בְּרַגְלָיו לֹא יָבוֹא׃ 41.4. מִי־פָעַל וְעָשָׂה קֹרֵא הַדֹּרוֹת מֵרֹאשׁ אֲנִי יְהוָה רִאשׁוֹן וְאֶת־אַחֲרֹנִים אֲנִי־הוּא׃ 41.5. רָאוּ אִיִּים וְיִירָאוּ קְצוֹת הָאָרֶץ יֶחֱרָדוּ קָרְבוּ וַיֶּאֱתָיוּן׃ | 41.1. Keep silence before Me, O islands, And let the peoples renew their strength; Let them draw near, then let them speak; Let us come near together to judgment. 41.2. Who hath raised up one from the east, At whose steps victory attendeth? He giveth nations before him, And maketh him rule over kings; His sword maketh them as the dust, His bow as the driven stubble. 41.3. He pursueth them, and passeth on safely; The way with his feet he treadeth not. 41.4. Who hath wrought and done it? He that called the generations from the beginning. I, the LORD, who am the first, And with the last am the same. 41.5. The isles saw, and feared; The ends of the earth trembled; They drew near, and came. |
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| 6. Solon, Fragments, 28a (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 242 |
| 7. Anaximander, Fragments, a1, a10-11, a2, a4, a9, a6 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 185 |
| 8. Alcman, Poems, 2a, ta1-3, ta5-9, ta12 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 200 |
| 9. Thales, Fragments, a21, a1-3 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 203 |
10. Aeschylus, Persians, 815 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 207| 815. κρηνὶς ἀπέσβηκʼ ἀλλʼ ἔτʼ ἐκπιδύεται. | |
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11. Aeschylus, Eumenides, 166 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 193| 166. πάρεστι γᾶς ὀμφαλὸν προσδρακεῖν αἱμάτων | |
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| 12. Pindar, Olympian Odes, 13.6 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 207 |
| 13. Pindar, Pythian Odes, 4.74, 4.138 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 193, 207 |
| 14. Hecataeus of Miletus, Fragments, t12a (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 214 |
15. Aristophanes, Birds, 1243-1245, 175-186, 958-969, 971-990, 970 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316| 970. ᾐνίξαθ' ὁ Βάκις τοῦτο πρὸς τὸν ἀέρα. | |
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16. Xenophon, Memoirs, 1.5.4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 207| 1.5.4. ἐν συνουσίᾳ δὲ τίς ἂν ἡσθείη τῷ τοιούτῳ, ὃν εἰδείη τῷ ὄψῳ τε καὶ τῷ οἴνῳ χαίροντα μᾶλλον ἢ τοῖς φίλοις καὶ τὰς πόρνας ἀγαπῶντα μᾶλλον ἢ τοὺς ἑταίρους; ἆρά γε οὐ χρὴ πάντα ἄνδρα, ἡγησάμενον τὴν ἐγκράτειαν ἀρετῆς εἶναι κρηπῖδα, ταύτην πρῶτον ἐν τῇ ψυχῇ κατασκευάσασθαι; | 1.5.4. In social intercourse what pleasure could you find in such a man, knowing that he prefers your sauces and your wines to your friends, and likes the women Employed to entertain the guests at the banquet. better than the company? Should not every man hold self-control to be the foundation of all virtue, and first lay this foundation firmly in his soul? 1.5.4. In social intercourse what pleasure could you find in such a man, knowing that he prefers your sauces and your wines to your friends, and likes the women better than the company? Should not every man hold self-control to be the foundation of all virtue, and first lay this foundation firmly in his soul? |
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17. Xenophon, The Education of Cyrus, 2.1.5, 6.2.9-6.2.11 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67, 185, 207| 6.2.10. ἤδη δὲ καὶ μεμισθωμένους εἶναι πολλοὺς μὲν Θρᾳκῶν μαχαιροφόρους, Αἰγυπτίους δὲ προσπλεῖν, καὶ ἀριθμὸν ἔλεγον εἰς δώδεκα μυριάδας σὺν ἀσπίσι ποδήρεσι καὶ δόρασι μεγάλοις, οἷάπερ καὶ νῦν ἔχουσι, καὶ κοπίσι· προσέτι δὲ καὶ Κυπρίων στράτευμα· παρεῖναι δʼ ἤδη Κίλικας πάντας καὶ Φρύγας ἀμφοτέρους καὶ Λυκάονας καὶ Παφλαγόνας καὶ Καππαδόκας καὶ Ἀραβίους καὶ Φοίνικας καὶ σὺν τῷ Βαβυλῶνος ἄρχοντι τοὺς Ἀσσυρίους, καὶ Ἴωνας δὲ καὶ Αἰολέας καὶ σχεδὸν πάντας τοὺς Ἕλληνας τοὺς ἐν τῇ Ἀσίᾳ ἐποικοῦντας σὺν Κροίσῳ ἠναγκάσθαι ἕπεσθαι, πεπομφέναι δὲ Κροῖσον καὶ εἰς Λακεδαίμονα περὶ συμμαχίας· | 6.2.10. |
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18. Aristophanes, Clouds, 207-217, 206 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 218| 206. αὕτη δέ σοι γῆς περίοδος πάσης. ὁρᾷς; | |
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19. Euripides, Orestes, 331 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 193| 331. ἵνα μεσόμφαλοι λέγονται μυχοί. | 331. at his sanctuary, where the hollows are called the navel of the earth. Choru |
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20. Xenophon, Hellenica, 1.1.4-1.1.6, 1.1.24-1.1.26, 1.2.6-1.2.9, 3.1.2-3.1.3, 3.1.10, 3.2.19, 3.3.8, 3.4.5, 3.8.27, 5.1.31 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67, 184, 185, 201, 224 | 1.1.4. Now Mindarus caught sight of the battle as he was sacrificing to Athena at Ilium, and hurrying to the sea he launched his triremes and set out, in order to pick up the ships under Dorieus. 1.1.24. Pharnabazus, however, urged the whole Peloponnesian army and their allies not to be discouraged over a matter of ship-timber—for he said there was plenty of that in the King’s land—so long as their bodies were safe; and he not only gave to each man a cloak and subsistence for two months, but he also armed the sailors and set them as guards over his own coastline. 3.1.2. As to how Cyrus collected an army and with this army made the march up country against his brother, Artaxerxes. how the battle At Cunaxa, near Babylon, in the autumn of 401 B.C. was fought, how Cyrus was slain, and how after that the Greeks effected their return in safety to the sea—all this has been written by Themistogenes Unknown except for this reference. It would seem that Xenophon’s own Anabasis was not published at the time when these words were written. the Syracusan. 3.1.3. Now when Tissaphernes, who was thought to have 400 B.C. proved himself very valuable to the King in the war against his brother, was sent down as satrap both of the provinces which he himself had previously ruled and of those which Cyrus had ruled, he straightway 400 B.C. demanded that all the Ionian cities should be subject to him. But they, both because they wanted to be free and because they feared Tissaphernes, inasmuch as they had chosen Cyrus, while he was living, instead of him, refused to admit him into their cities and sent ambassadors to Lacedaemon asking that the Lacedaemonians, since they were the leaders of all Hellas, should undertake to protect them also, the Greeks in Asia, in order that their land might not be laid waste and that they themselves might be free. 3.1.10. And from the outset he was so superior to Thibron in the exercise of command that he led his troops through the country of friends all the way to part of it was included in the satrapy of Pharnabazus. the Aeolis, A district in north-western Asia Minor. The northern part of it was included in the satrapy of Pharnabazus. in the territory of Pharnabazus, without doing any harm whatever to his allies. This Aeolis belonged, indeed, to Pharnabazus, but Zenis of Dardanus had, while he lived, acted as satrap of this territory for him; when Zenis fell ill and died, and Pharnabazus was preparing to give the satrapy to another man, Mania, the wife of Zenis, who was also a Dardanian, fitted out a great retinue, took presents with her to give to Pharnabazus himself and to use for winning the favour of his concubines 399 B.C. and the men who had the greatest influence at the court of Pharnabazus, and set forth to visit him. And when she had gained an audience with him, she said: 3.3.8. Upon hearing these statements the ephors came to the conclusion that he was describing a well-considered plan, and were greatly alarmed; and without even convening the Little Assembly, The reference is uncertain. as it was called, but merely gathering about them—one ephor here and another there—some of the senators, they decided to send Cinadon to Aulon along with others of the younger men, and to order him to bring back with 397 B.C. him certain of the Aulonians and Helots whose names were written in the official dispatch. And they ordered him to bring also the woman who was said to be the most beautiful woman in Aulon and was thought to be corrupting the Lacedaemonians who came there, older and younger alike. 5.1.31. King Artaxerxes thinks it just that the cities in Asia should belong to him, as well as Clazomenae and Cyprus among the islands, and that the other Greek cities, both small and great, should be left independent, except Lemnos, Imbros, and Scyros; and these should belong, as of old, to the Athenians. But whichever of the two parties does not accept this peace, upon them I will make war, in company with those who desire this arrangement, both by land and by sea, with ships and with money. |
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| 21. Hippocrates, On Airs, Waters, And Places, 13-24, 12 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 179, 181 |
22. Xenophon, The Persian Expedition, 1.1.2, 1.2.1, 1.2.6-1.2.19, 1.4.1, 1.4.6, 1.9.7, 4.7.19, 4.8.22, 5.3.8, 5.6.24 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67, 185, 195, 224| 1.2.6. τοῦτον διαβὰς ἐξελαύνει διὰ Φρυγίας σταθμὸν ἕνα παρασάγγας ὀκτὼ εἰς Κολοσσάς, πόλιν οἰκουμένην καὶ εὐδαίμονα καὶ μεγάλην. ἐνταῦθα ἔμεινεν ἡμέρας ἑπτά· καὶ ἧκε Μένων ὁ Θετταλὸς ὁπλίτας ἔχων χιλίους καὶ πελταστὰς πεντακοσίους, Δόλοπας καὶ Αἰνιᾶνας καὶ Ὀλυνθίους. 1.2.7. ἐντεῦθεν ἐξελαύνει σταθμοὺς τρεῖς παρασάγγας εἴκοσιν εἰς Κελαινάς, τῆς Φρυγίας πόλιν οἰκουμένην, μεγάλην καὶ εὐδαίμονα. ἐνταῦθα Κύρῳ βασίλεια ἦν καὶ παράδεισος μέγας ἀγρίων θηρίων πλήρης, ἃ ἐκεῖνος ἐθήρευεν ἀπὸ ἵππου, ὁπότε γυμνάσαι βούλοιτο ἑαυτόν τε καὶ τοὺς ἵππους. διὰ μέσου δὲ τοῦ παραδείσου ῥεῖ ὁ Μαίανδρος ποταμός· αἱ δὲ πηγαὶ αὐτοῦ εἰσιν ἐκ τῶν βασιλείων· ῥεῖ δὲ καὶ διὰ τῆς Κελαινῶν πόλεως. 1.2.9. ἐνταῦθα Ξέρξης, ὅτε ἐκ τῆς Ἑλλάδος ἡττηθεὶς τῇ μάχῃ ἀπεχώρει, λέγεται οἰκοδομῆσαι ταῦτά τε τὰ βασίλεια καὶ τὴν Κελαινῶν ἀκρόπολιν. ἐνταῦθα ἔμεινε Κῦρος ἡμέρας τριάκοντα· καὶ ἧκε Κλέαρχος ὁ Λακεδαιμόνιος φυγὰς ἔχων ὁπλίτας χιλίους καὶ πελταστὰς Θρᾷκας ὀκτακοσίους καὶ τοξότας Κρῆτας διακοσίους. ἅμα δὲ καὶ Σῶσις παρῆν ὁ Συρακόσιος ἔχων ὁπλίτας τριακοσίους, καὶ Σοφαίνετος Ἀρκάδας ἔχων ὁπλίτας χιλίους. καὶ ἐνταῦθα Κῦρος ἐξέτασιν καὶ ἀριθμὸν τῶν Ἑλλήνων ἐποίησεν ἐν τῷ παραδείσῳ, καὶ ἐγένοντο οἱ σύμπαντες ὁπλῖται μὲν μύριοι χίλιοι, πελτασταὶ δὲ ἀμφὶ τοὺς δισχιλίους. 1.2.10. ἐντεῦθεν ἐξελαύνει σταθμοὺς δύο παρασάγγας δέκα εἰς Πέλτας, πόλιν οἰκουμένην. ἐνταῦθʼ ἔμεινεν ἡμέρας τρεῖς· ἐν αἷς Ξενίας ὁ Ἀρκὰς τὰ Λύκαια ἔθυσε καὶ ἀγῶνα ἔθηκε· τὰ δὲ ἆθλα ἦσαν στλεγγίδες χρυσαῖ· ἐθεώρει δὲ τὸν ἀγῶνα καὶ Κῦρος. 1.2.13. ἐντεῦθεν δὲ ἐλαύνει σταθμοὺς δύο παρασάγγας δέκα εἰς Θύμβριον, πόλιν οἰκουμένην. ἐνταῦθα ἦν παρὰ τὴν ὁδὸν κρήνη ἡ Μίδου καλουμένη τοῦ Φρυγῶν βασιλέως, ἐφʼ ᾗ λέγεται Μίδας τὸν Σάτυρον θηρεῦσαι οἴνῳ κεράσας αὐτήν. 1.2.15. ἐκέλευσε δὲ τοὺς Ἕλληνας ὡς νόμος αὐτοῖς εἰς μάχην οὕτω ταχθῆναι καὶ στῆναι, συντάξαι δʼ ἕκαστον τοὺς ἑαυτοῦ. ἐτάχθησαν οὖν ἐπὶ τεττάρων· εἶχε δὲ τὸ μὲν δεξιὸν Μένων καὶ οἱ σὺν αὐτῷ, τὸ δὲ εὐώνυμον Κλέαρχος καὶ οἱ ἐκείνου, τὸ δὲ μέσον οἱ ἄλλοι στρατηγοί. 1.2.16. ἐθεώρει οὖν ὁ Κῦρος πρῶτον μὲν τοὺς βαρβάρους· οἱ δὲ παρήλαυνον τεταγμένοι κατὰ ἴλας καὶ κατὰ τάξεις· εἶτα δὲ τοὺς Ἕλληνας, παρελαύνων ἐφʼ ἅρματος καὶ ἡ Κίλισσα ἐφʼ ἁρμαμάξης. εἶχον δὲ πάντες κράνη χαλκᾶ καὶ χιτῶνας φοινικοῦς καὶ κνημῖδας καὶ τὰς ἀσπίδας ἐκκεκαλυμμένας. 1.2.18. τῶν δὲ βαρβάρων φόβος πολύς, καὶ ἥ τε Κίλισσα ἔφυγεν ἐπὶ τῆς ἁρμαμάξης καὶ οἱ ἐκ τῆς ἀγορᾶς καταλιπόντες τὰ ὤνια ἔφυγον. οἱ δὲ Ἕλληνες σὺν γέλωτι ἐπὶ τὰς σκηνὰς ἦλθον. ἡ δὲ Κίλισσα ἰδοῦσα τὴν λαμπρότητα καὶ τὴν τάξιν τοῦ στρατεύματος ἐθαύμασε. Κῦρος δὲ ἥσθη τὸν ἐκ τῶν Ἑλλήνων εἰς τοὺς βαρβάρους φόβον ἰδών. 1.2.19. ἐντεῦθεν ἐξελαύνει σταθμοὺς τρεῖς παρασάγγας εἴκοσιν εἰς Ἰκόνιον, τῆς Φρυγίας πόλιν ἐσχάτην. ἐνταῦθα ἔμεινε τρεῖς ἡμέρας. ἐντεῦθεν ἐξελαύνει διὰ τῆς Λυκαονίας σταθμοὺς πέντε παρασάγγας τριάκοντα. ταύτην τὴν χώραν ἐπέτρεψε διαρπάσαι τοῖς Ἕλλησιν ὡς πολεμίαν οὖσαν. 5.3.8. ἔτυχε δὲ διαρρέων διὰ τοῦ χωρίου ποταμὸς Σελινοῦς. καὶ ἐν Ἐφέσῳ δὲ παρὰ τὸν τῆς Ἀρτέμιδος νεὼν Σελινοῦς ποταμὸς παραρρεῖ. καὶ ἰχθύες τε ἐν ἀμφοτέροις ἔνεισι καὶ κόγχαι· ἐν δὲ τῷ ἐν Σκιλλοῦντι χωρίῳ καὶ θῆραι πάντων ὁπόσα ἐστὶν ἀγρευόμενα θηρία. | 1.2.10. Thence he marched two stages, ten parasangs, to Peltae, an inhabited city. There he remained three days, during which time Xenias the Arcadian celebrated the Lycaean festival with sacrifice and held games; the prizes were golden strigils, and Cyrus himself was one of those who watched the games. Thence he marched two stages, twelve parasangs, to the inhabited city of Ceramon-agora, the last Phrygian city as one goes toward Mysia. 11 Thence he marched three stages, thirty parasangs, to Caystru-pedion, an inhabited city. There he remained five days. At this time he was owing the soldiers more than three months' pay, and they went again and again to his headquarters and demanded what was due them. He all the while expressed hopes, and was manifestly troubled; for it was not Cyrus' way to withhold payment when he had money. 12 At this juncture arrived Epyaxa, the wife of Syennesis, the king of the Cilicians, coming to visit Cyrus, and the story was that she gave him a large sum of money; at any rate, Cyrus paid the troops at that time four months' wages. The Cilician queen was attended by a body-guard of Cilicians and Aspendians; and people said that Cyrus had intimate relations with the queen. 1.2.13. Thence he marched two stages, ten parasangs, to the inhabited city of Thymbrium. There, alongside the road, was the so-called spring of Midas, the king of the Phrygians, at which Midas, according to the story, caught the satyr by mixing wine with the water of the spring. 14 Thence he marched two stages, ten parasangs, to Tyriaeum, an inhabited city. There he remained three days. And the Cilician queen, as the report ran, asked Cyrus to exhibit his army to her; such an exhibition was what he desired to make, and accordingly he held a review of the Greeks and the barbarians on the plain. 15 He ordered the Greeks to form their lines and take their positions just as they were accustomed to do for battle, each general marshalling his own men. So they formed the line four deep, Menon and his troops occupying the right wing, Clearchus and his troops the left, and the other generals the centre. 16 Cyrus inspected the barbarians first, and they marched past with their cavalry formed in troops and their infantry in companies; then he inspected the Greeks, driving past them in a chariot, the Cilician queen in a carriage. And the Greeks all had helmets of bronze, crimson tunics, and greaves, and carried their shields uncovered. 17 When he had driven past them all, he halted his chariot in front of the centre of the phalanx, and sending his interpreter Pigres to the generals of the Greeks, gave orders that the troops should advance arms and the phalanx move forward in a body. The generals transmitted these orders to the soldiers, and when the trumpet sounded, they advanced arms and charged. And then, as they went on faster and faster, at length with a shout the troops broke into a run of their own accord, in the direction of the camp. 18 As for the barbarians, they were terribly frightened; the Cilician queen took to flight in her carriage, and the people in the market left their wares behind and took to their heels; while the Greeks with a roar of laughter came up to their camp. Now the Cilician queen was filled with admiration at beholding the brilliant appearance and the order of the Greek army; and Cyrus was delighted to see the terror with which the Greeks inspired the barbarians. 1.2.19. Thence he marched three stages, twenty parasangs, to Iconium, the last city of Phrygia. There he remained three days. Thence he marched through Lycaonia five stages, thirty parasangs. This country he gave over to the Greeks to plunder, on the ground that it was hostile territory. 20 From there Cyrus sent the Cilician queen back to Cilicia by the shortest route, and he sent some of Menon's troops to escort her, Menon himself commanding them. With the rest of the army Cyrus marched through Cappadocia four stages, twenty-five parasangs, to Dana, an inhabited city, large and prosperous. There they remained three days; and during that time Cyrus put to death a Persian named Megaphernes, who was a wearer of the royal purple, and another dignitary among his subordinates, on the charge that they were plotting against him. 5.3.8. But Cyrus, perplexed and distressed by this situation, sent repeatedly for Clearchus. Clearchus refused to go to him, but without the knowledge of the soldiers he sent a messenger and told him not to be discouraged, because, he said, this matter would be settled in the right way. He directed Cyrus, however, to keep on sending for him, though he himself, he said, would refuse to go. 5.3.8. As it chanced, there flowed through the plot a river named Selinus ; and at Ephesus likewise a Selinus river flows past the temple of Artemis. In both streams, moreover, there are fish and mussels, while in the plot at Scillus there is hunting of all manner of beasts of the chase. |
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| 23. Xanthus Lydius, Fragments, f23 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 203 |
24. Thucydides, The History of The Peloponnesian War, 2.8.3, 8.1.1, 8.58.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 184, 217, 316| 2.8.3. ἔτι δὲ Δῆλος ἐκινήθη ὀλίγον πρὸ τούτων, πρότερον οὔπω σεισθεῖσα ἀφ’ οὗ Ἕλληνες μέμνηνται: ἐλέγετο δὲ καὶ ἐδόκει ἐπὶ τοῖς μέλλουσι γενήσεσθαι σημῆναι. εἴ τέ τι ἄλλο τοιουτότροπον ξυνέβη γενέσθαι, πάντα ἀνεζητεῖτο. 8.1.1. ἐς δὲ τὰς Ἀθήνας ἐπειδὴ ἠγγέλθη, ἐπὶ πολὺ μὲν ἠπίστουν καὶ τοῖς πάνυ τῶν στρατιωτῶν ἐξ αὐτοῦ τοῦ ἔργου διαπεφευγόσι καὶ σαφῶς ἀγγέλλουσι, μὴ οὕτω γε ἄγαν πανσυδὶ διεφθάρθαι: ἐπειδὴ δὲ ἔγνωσαν, χαλεποὶ μὲν ἦσαν τοῖς ξυμπροθυμηθεῖσι τῶν ῥητόρων τὸν ἔκπλουν, ὥσπερ οὐκ αὐτοὶ ψηφισάμενοι, ὠργίζοντο δὲ καὶ τοῖς χρησμολόγοις τε καὶ μάντεσι καὶ ὁπόσοι τι τότε αὐτοὺς θειάσαντες ἐπήλπισαν ὡς λήψονται Σικελίαν. 8.58.2. χώραν τὴν βασιλέως, ὅση τῆς Ἀσίας ἐστί, βασιλέως εἶναι: καὶ περὶ τῆς χώρας τῆς ἑαυτοῦ βουλευέτω βασιλεὺς ὅπως βούλεται. | 2.8.3. Further, some while before this, there was an earthquake at Delos, for the first time in the memory of the Hellenes. This was said and thought to be ominous of the events impending; indeed, nothing of the kind that happened was allowed to pass without remark. 8.1.1. Such were the events in Sicily . When the news was brought to Athens, for a long while they disbelieved even the most respectable of the soldiers who had themselves escaped from the scene of action and clearly reported the matter, a destruction so complete not being thought credible. When the conviction was forced upon them, they were angry with the orators who had joined in promoting the expedition, just as if they had not themselves voted it, and were enraged also with the reciters of oracles and soothsayers, and all other omenmongers of the time who had encouraged them to hope that they should conquer Sicily . 8.58.2. 1. The country of the king in Asia shall be the king's, and the king shall treat his own country as he pleases. |
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25. Plato, Republic, 427c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 193| 427c. οὐδενὶ ἄλλῳ πεισόμεθα, ἐὰν νοῦν ἔχωμεν, οὐδὲ χρησόμεθα ἐξηγητῇ ἀλλʼ ἢ τῷ πατρίῳ· οὗτος γὰρ δήπου ὁ θεὸς περὶ τὰ τοιαῦτα πᾶσιν ἀνθρώποις πάτριος ἐξηγητὴς ἐν μέσῳ τῆς γῆς ἐπὶ τοῦ ὀμφαλοῦ καθήμενος ἐξηγεῖται. | 427c. For of such matters we neither know anything nor in the founding of our city if we are wise shall we entrust them to any other or make use of any other interpreter than the God of our fathers. For this God surely is in such matters for all mankind the interpreter of the religion of their fathers who from his seat in the middle and at the very navel of the earth delivers his interpretation.”“Excellently said,” he replied; “and that is what we must do.” 427c. we neither know anything nor in the founding of our city if we are wise shall we entrust them to any other or make use of any other interpreter than the God of our fathers. For this God surely is in such matters for all mankind the interpreter of the religion of their fathers who from his seat in the middle and at the very navel of the earth delivers his interpretation. Excellently said, he replied; and that is what we must do. |
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26. Herodotus, Histories, 1.77, 1.71.4, 2.109.3, 1.71.3, 1.71.2, 1.78.3, 1.142.1, 4.45.3, 1.170.3, 1.96.1, 1.103.2, 1.130.1, 1.75, 1.74.4, 1.74.3, 1.72.2, 1.72.3, 1.177, 1.183.1, 1.90, 1.71.1, 1.64, 1.56, 1.55, 1.54, 1.53, 1.91, 1.92, 7.26, 4.49, 4.50, 4.51, 4.52, 4.53, 4.54, 4.55, 4.56, 4.57, 4.58, 4.36.2, 9.90.2, 8.144, 5.92g, 5.50.3, 5.49.3, 4.108.8, 2.178.2, 1.152, 4.76.1, 9.7a, 4.48, 6.118, 7.5.3, 7.8a, 4.45.2, 6.99, 6.98, 6.97, 5.47, 5.32, 5.31, 5.30, 4.45.4, 4.47, 4.46, 4.45, 7.31, 7.30, 7.29, 7.28, 7.27, 5.52.1, 5.49.5, 3.127, 3.90.2, 1.131.3, 2.16, 5.97.2, 4.26, 4.27, 4.28, 4.29, 4.30, 4.31, 4.32, 4.33, 4.34, 4.25, 4.35, 4.36, 4.37, 4.38, 4.39, 4.40, 4.41, 4.42, 4.43, 4.44, 4.24, 4.23, 4.22, 2.34.2, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 3.137, 3.136, 3.90, 3.94, 3.120, 3.121, 3.122, 3.123, 3.124, 3.125, 3.126, 3.93, 3.138, 3.135, 3.134, 3.95, 3.92, 3.91, 3.89, 3.128, 1.93.2, 3.41.1, 1.51.3, 3.129, 3.133, 3.132, 3.130, 1.57, 1.69, 1.70, 1.82.1, 3.47, 3.131 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 207| 1.77. Κροῖσος δὲ μεμφθεὶς κατὰ τὸ πλῆθος τὸ ἑωυτοῦ στράτευμα ʽἦν γάρ οἱ ὁ συμβαλὼν στρατὸς πολλὸν ἐλάσσων ἢ ὁ Κύροὐ, τοῦτο μεμφθείς, ὡς τῇ ὑστεραίῃ οὐκ ἐπειρᾶτο ἐπιὼν ὁ Κῦρος, ἀπήλαυνε ἐς τὰς Σάρδις ἐν νόῳ ἔχων παρακαλέσας μὲν Αἰγυπτίους κατὰ τὸ ὅρκιον ʽἐποιήσατο γὰρ καὶ πρὸς Ἄμασιν βασιλεύοντα Αἰγύπτου συμμαχίην πρότερον ἤ περ πρὸς Λακεδαιμονίουσ̓, μεταπεμψάμενος δὲ καὶ Βαβυλωνίους ʽκαὶ γὰρ πρὸς τούτους αὐτῷ ἐπεποίητο συμμαχίη, ἐτυράννευε δὲ τὸν χρόνον τοῦτον τῶν Βαβυλωνίων Λαβύνητοσ̓, ἐπαγγείλας δὲ καὶ Λακεδαιμονίοισι παρεῖναι ἐς χρόνον ῥητόν ἁλίσας τε δὴ τούτους καὶ τὴν ἑωυτοῦ συλλέξας στρατιὴν ἐνένωτο τὸν χειμῶνα παρείς, ἅμα τῷ ἔαρι στρατεύειν ἐπὶ τοὺς Πέρσας. καὶ ὃ μὲν ταῦτα φρονέων, ὡς ἀπίκετο ἐς τὰς Σάρδις, ἔπεμπε κήρυκας κατὰ τὰς συμμαχίας προερέοντας ἐς πέμπτον μῆνα συλλέγεσθαι ἐς Σάρδις· τὸν δὲ παρεόντα καὶ μαχεσάμενον στρατὸν Πέρσῃσι, ὃς ἦν αὐτοῦ ξεινικός, πάντα ἀπεὶς διεσκέδασε οὐδαμὰ ἐλπίσας μὴ κοτε ἄρα ἀγωνισάμενος οὕτω παραπλησίως Κῦρος ἐλάσῃ ἐπὶ Σάρδις. | 1.77. Croesus was not content with the size of his force, for his army that had engaged was far smaller than that of Cyrus; therefore, when on the day after the battle Cyrus did not try attacking again, he marched away to Sardis, intending to summon the Egyptians in accordance with their treaty ,(for before making an alliance with the Lacedaemonians he had made one also with Amasis king of Egypt ), and to send for the Babylonians also (for with these too he had made an alliance, Labynetus at this time being their sovereign), ,and to summon the Lacedaemonians to join him at a fixed time. He had in mind to muster all these forces and assemble his own army, then to wait until the winter was over and march against the Persians at the beginning of spring. ,With such an intention, as soon as he returned to Sardis, he sent heralds to all his allies, summoning them to assemble at Sardis in five months' time; and as for the soldiers whom he had with him, who had fought with the Persians, all of them who were mercenaries he discharged, never thinking that after a contest so equal Cyrus would march against Sardis . |
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27. Plato, Protagoras, 343b, 343a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 199| 343a. τελέως πεπαιδευμένου ἐστὶν ἀνθρώπου. τούτων ἦν καὶ Θαλῆς ὁ Μιλήσιος καὶ Πιττακὸς ὁ Μυτιληναῖος καὶ Βίας ὁ Πριηνεὺς καὶ Σόλων ὁ ἡμέτερος καὶ Κλεόβουλος ὁ Λίνδιος καὶ Μύσων ὁ Χηνεύς, καὶ ἕβδομος ἐν τούτοις ἐλέγετο Λακεδαιμόνιος Χίλων. οὗτοι πάντες ζηλωταὶ καὶ ἐρασταὶ καὶ μαθηταὶ ἦσαν τῆς Λακεδαιμονίων παιδείας, καὶ καταμάθοι ἄν τις αὐτῶν τὴν σοφίαν τοιαύτην οὖσαν, ῥήματα βραχέα ἀξιομνημόνευτα ἑκάστῳ εἰρημένα· οὗτοι καὶ κοινῇ συνελθόντες | 343a. to utter such remarks is to be ascribed to his perfect education. Such men were Thales of Miletus, Pittacus of Mytilene, Bias of Priene, Solon of our city, Cleobulus of Lindus, Myson of Chen, and, last of the traditional seven, Chilon of Sparta. All these were enthusiasts, lovers and disciples of the Spartan culture; and you can recognize that character in their wisdom by the short, memorable sayings that fell from each of them they assembled together [343b] and dedicated these as the first-fruits of their lore to Apollo in his Delphic temple, inscribing there those maxims which are on every tongue—“Know thyself” and “Nothing overmuch.” To what intent do I say this? To show how the ancient philosophy had this style of laconic brevity; and so it was that the saying of Pittacus was privately handed about with high approbation among the sages—that it is hard to be good. 343a. to utter such remarks is to be ascribed to his perfect education. Such men were Thales of Miletus, Pittacus of Mytilene, Bias of Priene, Solon of our city, Cleobulus of Lindus, Myson of Chen, and, last of the traditional seven, Chilon of Sparta . All these were enthusiasts, lovers and disciples of the Spartan culture; and you can recognize that character in their wisdom by the short, memorable sayings that fell from each of them they assembled together |
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28. Sophocles, Oedipus The King, 388, 387 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316 | 387. Creon the trustworthy, Creon, my old friend, has crept upon me by stealth, yearning to overthrow me, and has suborned such a scheming juggler as this, a tricky quack, who has eyes only for profit, but is blind in his art! |
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29. Aristophanes, Knights, 168-174, 176-178, 175 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 218| 175. εὐδαιμονήσω δ' εἰ διαστραφήσομαι; | |
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| 30. Aristotle, Physics, 1.4 (187a) (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 186 |
31. Aeschines, Letters, 3.132 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 225 | 3.132. Wherefore what is there, strange and unexpected, that has not happened in our time! For it is not the life of men we have lived, but we were born to be a tale of wonder to posterity. Is not the king of the Persians—he who channelled Athos , he who bridged the Hellespont , he who demanded earth and water of the Greeks, he who dared to write in his letters that he was lord of all men from the rising of the sun unto its setting—is he not struggling now, no longer for lordship over others, but already for his life? And do we not see this glory and the leadership against the Persians bestowed on the same men who liberated the temple of Delphi ? |
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| 32. Aristotle, Athenian Constitution, 5.2 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 242 |
| 33. Anaximander Iunior, Fragments, a1, a10-11, a2, a4, a9, a6 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 185 |
34. Strabo, Geography, 1.1.1, 2.5.31, 10.3.12, 12.5.3, 13.4.12, 14.1.7, 14.5.16 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 184 | 10.3.12. But as for the Berecyntes, a tribe of Phrygians, and the Phrygians in general, and those of the Trojans who live round Ida, they too hold Rhea in honor and worship her with orgies, calling her Mother of the Gods and Agdistis and Phrygia the Great Goddess, and also, from the places where she is worshipped, Idaea and Dindymene and Sipylene and Pessinuntis and Cybele and Cybebe. The Greeks use the same name Curetes for the ministers of the goddess, not taking the name, however, from the same mythical story, but regarding them as a different set of Curetes, helpers as it were, analogous to the Satyri; and the same they also call Corybantes. |
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35. Diodorus Siculus, Historical Library, 3.59.1-3.59.8, 12.4.5 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 184, 196 | 12.4.5. Accordingly he dispatched to the generals in Cyprus and to the satraps the written terms on which they were permitted to come to a settlement with the Greeks. Consequently Artabazus and Megabyzus sent ambassadors to Athens to discuss a settlement. The Athenians were favourable and dispatched ambassadors plenipotentiary, the leader of whom was Callias the son of Hipponicus; and so the Athenians and their allies concluded with the Persians a treaty of peace, the principal terms of which run as follows: All the Greek cities are to live under laws of their own making; the satraps of the Persians are not to come nearer to the sea than a three days' journey and no Persian warship is to sail inside of Phaselis or the Cyanean Rocks; and if these terms are observed by the king and his generals, the Athenians are not to send troops into the territory over which the king is ruler. |
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| 36. Pliny The Elder, Natural History, 7.198, 36.72-36.73, 36.82, 36.95 (1st cent. CE - 1st cent. CE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 201, 202, 203, 224 |
37. Plutarch, Alcibiades, 17.1-17.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 218| 17.1. Σικελίας δὲ καὶ Περικλέους ἔτι ζῶντος ἐπεθύμουν Ἀθηναῖοι, καὶ τελευτήσαντος ἥπτοντο, καὶ τὰς λεγομένας βοηθείας καὶ συμμαχίας ἔπεμπον ἑκάστοτε τοῖς ἀδικουμένοις ὑπὸ Συρακουσίων ἐπιβάθρας τῆς μείζονος στρατείας τιθέντες. 17.2. ὁ δὲ παντάπασι τὸν ἔρωτα τοῦτον ἀναφλέξας αὐτῶν, καὶ πείσας μὴ κατὰ μέρος μηδὲ κατὰ μικρόν, ἀλλὰ μεγάλῳ στόλῳ πλεύσαντας ἐπιχειρεῖν καὶ καταστρέφεσθαι τὴν νῆσον, Ἀλκιβιάδης ἦν, τόν τε δῆμον μεγάλα πείσας ἐλπίζειν, αὐτός τε μειζόνων ὀρεγόμενος. ἀρχὴν γὰρ εἶναι, πρὸς ἃ ἠλπίκει, διενοεῖτο τῆς στρατείας, οὐ τέλος, ὥσπερ οἱ λοιποί, Σικελίαν. 17.3. καὶ Νικίας μὲν ὡς χαλεπὸν ἔργον ὂν τὰς Συρακούσας ἑλεῖν ἀπέτρεπε τὸν δῆμον, Ἀλκιβιάδης δὲ Καρχηδόνα καὶ Λιβύην ὀνειροπολῶν, ἐκ δὲ τούτων προσγενομένων Ἰταλίαν καὶ Πελοπόννησον ἤδη περιβαλλόμενος, ὀλίγου δεῖν ἐφόδια τοῦ πολέμου Σικελίαν ἐποιεῖτο. καὶ τοὺς μὲν νέους αὐτόθεν εἶχεν ἤδη ταῖς ἐλπίσιν ἐπηρμένους, τῶν δὲ πρεσβυτέρων ἠκροῶντο πολλὰ θαυμάσια περὶ τῆς στρατείας περαινόντων, ὥστε πολλοὺς ἐν ταῖς παλαίστραις καὶ τοῖς ἡμικυκλίοις καθέζεσθαι τῆς τε νήσου τὸ σχῆμα καὶ θέσιν Λιβύης καὶ Καρχηδόνος ὑπογράφοντας. | 17.1. On Sicily the Athenians had cast longing eyes even while Pericles was living; and after his death they actually tried to lay hands upon it. The lesser expeditions which they sent thither from time to time, ostensibly for the aid and comfort of their allies on the island who were being wronged by the Syracusans, they regarded merely as stepping stones to the greater expedition of conquest. 17.2. But the man who finally fanned this desire of theirs into flame, and persuaded them not to attempt the island any more in part and little by little, but to sail thither with a great armament and subdue it utterly, was Alcibiades; he persuaded the people to have great hopes, and he himself had greater aspirations still. Such were his hopes that he regarded Sicily as a mere beginning, and not, like the rest, as an end of the expedition. 17.3. So while Nicias was trying to divert the people from the capture of Syracuse as an undertaking too difficult for them, Alcibiades was dreaming of Carthage and Libya, and, after winning these, of at once encompassing Italy and Peloponnesus. He almost regarded Sicily as the ways and means provided for his greater war. The young men were at once carried away on the wings of such hopes, and their elders kept recounting in their ears many wonderful things about the projected expedition. Many were they who sat in the palaestras and lounging-places mapping out in the sand the shape of Sicily and the position of Libya and Carthage. |
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| 38. Plutarch, Moralia, 861c, 861b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 242 |
39. Plutarch, Nicias, 12.1-12.2, 13.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 218, 316| 12.1. ὁ δʼ οὖν Νικίας, τῶν Αἰγεστέων πρέσβεων καὶ Λεοντίνων παραγενομένων καὶ πειθόντων τοὺς Ἀθηναίους στρατεύειν ἐπὶ Σικελίαν, ἀνθιστάμενος ἡττᾶτο τῆς βουλῆς Ἀλκιβιάδου καὶ φιλοτιμίας, πρὶν ὅλως ἐκκλησίαν γενέσθαι, κατασχόντος ἤδη πλῆθος ἐλπίσι καὶ λόγοις προδιεφθαρμένον, ὥστε καὶ νέους ἐν παλαίστραις καὶ γέροντας ἐν ἐργαστηρίοις καὶ ἡμικυκλίοις συγκαθεζομένους ὑπογράφειν τὸ σχῆμα τῆς Σικελίας, καὶ τὴν φύσιν τῆς περὶ αὐτὴν θαλάσσης, καὶ λιμένας καὶ τόπους οἷς τέτραπται πρὸς Λιβύην ἡ νῆσος. 12.2. οὐ γὰρ ἆθλον ἐποιοῦντο τοῦ πολέμου Σικελίαν, ἀλλʼ ὁρμητήριον, ὡς ἀπʼ αὐτῆς διαγωνισόμενοι πρὸς Καρχηδονίους καὶ σχήσοντες ἅμα Λιβύην καὶ τὴν ἐντὸς Ἡρακλείων στηλῶν θάλασσαν. ὡς οὖν ὥρμηντο πρὸς ταῦτα, ὁ Νικίας ἐναντιούμενος οὔτε πολλοὺς οὔτε δυνατοὺς εἶχε συναγωνιστάς. οἱ γὰρ εὔποροι δεδιότες μὴ δοκῶσι τὰς λειτουργίας καὶ τριηραρχίας ἀποδιδράσκειν, παρὰ γνώμην ἡσύχαζον· | 12.1. It was Nicias, then, who, when an embassy came from Egesta and Leontini seeking to persuade the Athenians to undertake an expedition against Sicily, opposed the measure, only to be defeated by the ambitious purposes of Alcibiades. Before the assembly had met at all, Alcibiades had already corrupted the multitude and got them into his power by means of his sanguine promises, so that the youth in their training-schools and the old men in their work-shops and lounging-places would sit in clusters drawing maps of Sicily, charts of the sea about it, and plans of the harbours and districts of the island which look towards Libya. 12.2. For they did not regard Sicily itself as the prize of the war, but rather as a mere base of operations, purposing therefrom to wage a contest with the Carthaginians and get possession of both Libya and of all the sea this side the Pillars of Heracles. Since, therefore, their hearts were fixed on this, Nicias, in his opposition to them, had few men, and these of no influence, to contend on his side. For the well-toâdo citizens feared accusations of trying to escape their contributions for the support of the navy, and so, despite their better judgement, held their peace. |
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| 40. Plutarch, Themistocles, 16.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 202 |
| 41. Plutarch, Solon, 4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 199 |
42. Tacitus, Annals, 3.62 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 228| 3.62. Proximi hos Magnetes L. Scipionis et L. Sullae constitutis nitebantur, quorum ille Antiocho, hic Mithridate pulsis fidem atque virtutem Magnetum decoravere, uti Dianae Leucophrynae perfugium inviolabile foret. Aphrodisienses posthac et Stratonicenses dictatoris Caesaris ob vetusta in partis merita et recens divi Augusti decretum adtulere, laudati quod Parthorum inruptionem nihil mutata in populum Romanum constantia pertulissent. sed Aphrodisiensium civitas Veneris, Stratonicensium Iovis et Triviae religionem tuebantur. altius Hierocaesarienses exposuere, Persicam apud se Dianam, delubrum rege Cyro dicatum; et memorabantur Perpennae, Isaurici multaque alia imperatorum nomina qui non modo templo sed duobus milibus passuum eandem sanctitatem tribuerant. exim Cy- prii tribus de delubris, quorum vetustissimum Paphiae Veneri auctor Ae+rias, post filius eius Amathus Veneri Amathusiae et Iovi Salaminio Teucer, Telamonis patris ira profugus, posuissent. | 3.62. The Magnesians, who followed, rested their case on the rulings of Lucius Scipio and Lucius Sulla, who, after their defeats of Antiochus and Mithridates respectively, had honoured the loyalty and courage of Magnesia by making the shrine of Leucophryne Diana an inviolable refuge. Next, Aphrodisias and Stratonicea adduced a decree of the dictator Julius in return for their early services to his cause, together with a modern rescript of the deified Augustus, who praised the unchanging fidelity to the Roman nation with which they had sustained the Parthian inroad. Aphrodisias, however, was championing the cult of Venus; Stratonicea, that of Jove and Diana of the Crossways. The statement of Hierocaesarea went deeper into the past: the community owned a Persian Diana with a temple dedicated in the reign of Cyrus; and there were references to Perpenna, Isauricus, and many other commanders who had allowed the same sanctity not only to the temple but to the neighbourhood for two miles round. The Cypriotes followed with an appeal for three shrines â the oldest erected by their founder Aërias to the Paphian Venus; the second by his son Amathus to the Amathusian Venus; and a third by Teucer, exiled by the anger of his father Telamon, to Jove of Salamis. < 3.62. The Magnesians, who followed, rested their case on the rulings of Lucius Scipio and Lucius Sulla, who, after their defeats of Antiochus and Mithridates respectively, had honoured the loyalty and courage of Magnesia by making the shrine of Leucophryne Diana an inviolable refuge. Next, Aphrodisias and Stratonicea adduced a decree of the dictator Julius in return for their early services to his cause, together with a modern rescript of the deified Augustus, who praised the unchanging fidelity to the Roman nation with which they had sustained the Parthian inroad. Aphrodisias, however, was championing the cult of Venus; Stratonicea, that of Jove and Diana of the Crossways. The statement of Hierocaesarea went deeper into the past: the community owned a Persian Diana with a temple dedicated in the reign of Cyrus; and there were references to Perpenna, Isauricus, and many other commanders who had allowed the same sanctity not only to the temple but to the neighbourhood for two miles round. The Cypriotes followed with an appeal for three shrines â the oldest erected by their founder Aërias to the Paphian Venus; the second by his son Amathus to the Amathusian Venus; and a third by Teucer, exiled by the anger of his father Telamon, to Jove of Salamis. |
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43. Pausanias, Description of Greece, 2.7.6, 3.12.10, 3.14.2, 3.16.7, 3.23.10, 4.4.2, 4.5.3, 4.31.3, 7.20.7-7.20.8, 8.53.11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 200, 201, 224| 2.7.6. ἡγεῖται μὲν οὖν ὃν Βάκχειον ὀνομάζουσιν—Ἀνδροδάμας σφίσιν ὁ Φλάντος τοῦτον ἱδρύσατο—, ἕπεται δὲ ὁ καλούμενος Λύσιος, ὃν Θηβαῖος Φάνης εἰπούσης τῆς Πυθίας ἐκόμισεν ἐκ Θηβῶν. ἐς δὲ Σικυῶνα ἦλθεν ὁ Φάνης, ὅτε Ἀριστόμαχος ὁ Κλεοδαίου τῆς γενομένης μαντείας ἁμαρτὼν διʼ αὐτὸ καὶ καθόδου τῆς ἐς Πελοπόννησον ἥμαρτεν. ἐκ δὲ τοῦ Διονυσίου βαδίζουσιν ἐς τὴν ἀγοράν, ἔστι ναὸς Ἀρτέμιδος ἐν δεξιᾷ Λιμναίας. καὶ ὅτι μὲν κατερρύηκεν ὁ ὄροφος, δῆλά ἐστιν ἰδόντι· περὶ δὲ τοῦ ἀγάλματος οὔτε ὡς κομισθέντος ἑτέρωσε οὔτε ὅντινα αὐτοῦ διεφθάρη τρόπον εἰπεῖν ἔχουσιν. 3.12.10. ἑτέρα δὲ ἐκ τῆς ἀγορᾶς ἐστιν ἔξοδος, καθʼ ἣν πεποίηταί σφισιν ἡ καλουμένη Σκιάς, ἔνθα καὶ νῦν ἔτι ἐκκλησιάζουσι. ταύτην τὴν Σκιάδα Θεοδώρου τοῦ Σαμίου φασὶν εἶναι ποίημα, ὃς πρῶτος διαχέαι σίδηρον εὗρε καὶ ἀγάλματα ἀπʼ αὐτοῦ πλάσαι. ἐνταῦθα ἐκρέμασαν οἱ Λακεδαιμόνιοι τὴν Τιμοθέου τοῦ Μιλησίου κιθάραν, καταγνόντες ὅτι χορδαῖς ἑπτὰ ταῖς ἀρχαίαις ἐφεῦρεν ἐν τῇ κιθαρῳδίᾳ τέσσαρας χορδάς. 3.14.2. καλεῖται δὲ ἐν τῇ Σπάρτῃ Θεομηλίδα χωρίον· κατὰ τοῦτο τῆς πόλεως τάφοι τῶν Ἀγιαδῶν βασιλέων εἰσὶ καὶ πλησίον ὀνομαζομένη λέσχη Κροτανῶν· εἰσὶ δὲ οἱ Κροτανοὶ Πιτανατῶν μοῖρα. Ἀσκληπιοῦ δὲ οὐ πόρρω τῆς λέσχης ἐστὶν ἱερὸν, ἐν Ἀγιαδῶν καλούμενον. προελθοῦσι δὲ Ταινάρου μνῆμά ἐστι, καὶ τὴν ἄκραν τὴν ἐς θάλασσαν ἐσέχουσαν ἀπὸ τούτου φασὶν ὀνομασθῆναι· θεῶν δὲ ἱερὰ Ποσειδῶνός ἐστιν Ἱπποκουρίου καὶ Ἀρτέμιδος Αἰγιναίας. ἐπανελθοῦσι δὲ ὀπίσω πρὸς τὴν λέσχην ἐστὶν Ἀρτέμιδος Ἰσσωρίας ἱερόν· ἐπονομάζουσι δὲ αὐτὴν καὶ Λιμναίαν, οὖσαν οὐκ Ἄρτεμιν, Βριτόμαρτιν δὲ τὴν Κρητῶν· τὰ δὲ ἐς αὐτὴν ὁ Αἰγιναῖος ἔχει μοι λόγος. 3.16.7. τὸ δὲ χωρίον τὸ ἐπονομαζόμενον Λιμναῖον Ὀρθίας ἱερόν ἐστιν Ἀρτέμιδος. τὸ ξόανον δὲ ἐκεῖνο εἶναι λέγουσιν ὅ ποτε καὶ Ὀρέστης καὶ Ἰφιγένεια ἐκ τῆς Ταυρικῆς ἐκκλέπτουσιν· ἐς δὲ τὴν σφετέραν Λακεδαιμόνιοι κομισθῆναί φασιν Ὀρέστου καὶ ἐνταῦθα βασιλεύοντος. καί μοι εἰκότα λέγειν μᾶλλόν τι δοκοῦσιν ἢ Ἀθηναῖοι. ποίῳ γὰρ δὴ λόγῳ κατέλιπεν ἂν ἐν Βραυρῶνι Ἰφιγένεια τὸ ἄγαλμα; ἢ πῶς, ἡνίκα Ἀθηναῖοι τὴν χώραν ἐκλιπεῖν παρεσκευάζοντο, οὐκ ἐσέθεντο καὶ τοῦτο ἐς τὰς ναῦς; 4.4.2. ἔστιν ἐπὶ τοῖς ὅροις τῆς Μεσσηνίας ἱερὸν Ἀρτέμιδος καλουμένης Λιμνάτιδος, μετεῖχον δὲ αὐτοῦ μόνοι Δωριέων οἵ τε Μεσσήνιοι καὶ οἱ Λακεδαιμόνιοι. Λακεδαιμόνιοι μὲν δή φασιν ὡς παρθένους αὑτῶν παραγενομένας ἐς τὴν ἑορτὴν αὐτάς τε βιάσαιντο ἄνδρες τῶν Μεσσηνίων καὶ τὸν βασιλέα σφῶν ἀποκτείναιεν πειρώμενον κωλύειν, Τήλεκλον Ἀρχελάου τοῦ Ἀγησιλάου τοῦ Δορύσσου τοῦ Λαβώτα τοῦ Ἐχεστράτου τοῦ Ἄγιδος, πρός τε δὴ τούτοις τὰς βιασθείσας τῶν παρθένων διεργάσασθαι λέγουσιν αὑτὰς ὑπὸ αἰσχύνης· 7.20.8. ἐχόντων δὲ ἤδη Λακεδαίμονα καὶ Ἄργος Δωριέων, ὑφελέσθαι Πρευγένην τῆς Λιμνάτιδος τὸ ἄγαλμα κατὰ ὄψιν ὀνείρατος λέγουσιν ἐκ Σπάρτης, κοινωνῆσαι δὲ αὐτῷ τοῦ ἐγχειρήματος τῶν δούλων τὸν εὐνούστατον. τὸ δὲ ἄγαλμα τὸ ἐκ τῆς Λακεδαίμονος τὸν μὲν ἄλλον χρόνον ἔχουσιν ἐν Μεσόᾳ, ὅτι καὶ ἐξ ἀρχῆς ὑπὸ τοῦ Πρευγένους ἐς τοῦτο ἐκομίσθη τὸ χωρίον· ἐπειδὰν δὲ τῇ Λιμνάτιδι τὴν ἑορτὴν ἄγωσι, τῆς θεοῦ τις τῶν οἰκετῶν ἐκ Μεσόας ἔρχεται τὸ ξόανον κομίζων τὸ ἀρχαῖον ἐς τὸ τέμενος τὸ ἐν τῇ πόλει. | 2.7.6. The first is the one named Baccheus, set up by Androdamas, the son of Phlias, and this is followed by the one called Lysius (Deliverer), brought from Thebes by the Theban Phanes at the command of the Pythian priestess. Phanes came to Sicyon when Aristomachus, the son of Cleodaeus, failed to understand the oracle I To wait for “the third fruit,” i.e. the third generation. It was interpreted to mean the third year. given him, and therefore failed to return to the Peloponnesus . As you walk from the temple of Dionysus to the market-place you see on the right a temple of Artemis of the lake. A look shows that the roof has fallen in, but the inhabitants cannot tell whether the image has been removed or how it was destroyed on the spot. 3.12.10. Leading from the market-place is another road, on which they have built what is called Scias (Canopy), where even at the present day they hold their meetings of the Assembly. This Canopy was made, they say, by Theodorus of Samos, who discovered the melting of iron and the moulding of images from it. fl. c. 540 B.C. Here the Lacedaemonians hung the harp of Timotheus of Miletus, to express their disapproval of his innovation in harping, the addition of four strings to the seven old ones. 3.14.2. There is a place in Sparta called Theomelida. In this part of the city are the graves of the Agiad kings, and near is what is called the lounge of the Crotani, who form a part of the Pitanatans. Not far from the lounge is a sanctuary of Asclepius, called “in the place of the Agiadae.” Farther on is the tomb of Taenarus, after whom they say the headland was named that juts out into the sea. Here are sanctuaries of Poseidon Hippocurius (Horse-tending) and of Artemis Aiginaea (Goat-goddess?). On returning to the lounge you see a sanctuary of Artemis Issoria. They surname her also Lady of the Lake, though she is not really Artemis hut Britomartis of Crete . I deal with her in my account of Aegina . 3.16.7. The place named Limnaeum (Marshy) is sacred to Artemis Orthia (Upright). The wooden image there they say is that which once Orestes and Iphigenia stole out of the Tauric land, and the Lacedaemonians say that it was brought to their land because there also Orestes was king. I think their story more probable than that of the Athenians. For what could have induced Iphigenia to leave the image behind at Brauron ? Or why did the Athenians, when they were preparing to abandon their land, fail to include this image in what they put on board their ships? 4.4.2. There is a sanctuary of Artemis called Limnatis (of the Lake) on the frontier of Messenian, in which the Messenians and the Lacedaemonians alone of the Dorians shared. According to the Lacedaemonians their maidens coming to the festival were violated by Messenian men and their king was killed in trying to prevent it. He was Teleclus the son of Archelaus, son of Agesilaus, son of Doryssus, son of Labotas, son of Echestratus, son of Agis. In addition to this they say that the maidens who were violated killed themselves for shame. 7.20.8. When the Dorians were now in possession of Lacedaemon and Argos, it is said that Preugenes, in obedience to a dream, stole from Sparta the image of our Lady of the Lake, and that he had as partner in his exploit the most devoted of his slaves. The image from Lacedaemon is usually kept at Mesoa, because it was to this place that it was originally brought by Preugenes. But when the festival of our Lady is being held, one of the slaves of the goddess comes from Mesoa bringing the ancient wooden image to the precinct in the city. |
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| 44. Aelian, Varia Historia, 12.50 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 200 |
| 45. Clement of Alexandria, Exhortation To The Greeks, 5.65 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 228 |
46. Agathemerus, Geographiae Informatio, 1.1, 1.1.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 185, 188, 193, 214| 1.1. Περὶ τῆς τῶν παλαιῶν Γεωγραφίας. Κεφ. αʹ. Ἀναξίμανδρος ὁ Μιλήσιος, ἀκουστὴς Θάλεω, πρῶτος ἐτόλμησε τὴν οἰκουμένην ἐν πίνακι γράψαι. Μεθ᾿ ὃν Ἑκαταῖος ὁ Μιλήσιος, ἀνὴρ πολυπλανὴς, διη διηκρίβωσεν, ὥστε θαυμασθῆναι τὸ πρᾶγμα. Ἑλλάνικος γὰρ Λέσβιος ἀνὴρ πολυΐστωρ ἀπλάστως παρέδωκε· τὴν ἱστορίαν. Εἶτα Δαμάστης ὁ Κιττιεὺς τὰ ἐκ τῶν Ἑκαταίου μεταγράψας περίπλουν ἔγραψεν. Ἑξῆς Δημόκριτος καὶ Εὔδοξος καὶ ἄλλοι τινὲς τῆς γῆς περιόδους καὶ περίπλους ἐπραγματεύσαντο. 1.1. Caput I. De veterum Geographia. Anaximander Milesius, Thaletis auditor, sustinuit omnium primus situm orbis terrarum in tabula pingere. Post quem He cataeus Milesius, vir multae peregrinationis, idem argumentum tam accurate tractavit, ut in admirationem venerit. Nam Hellanicus Lesbius, vir doctissimus, sine tabula historiam tradidit. Deinde Damastes Sigeeus, qui plurima ex Hecataeo de scripsit, circumnavigationem composuit. Mox Democritus et Eudoxus aliique nonnulli terrae circuitiones ac circumnavigationes composuerunt. | 1.1. Anaximander of Miletus, disciple of Thales, first attempted to draw the earth on a map. After him Hecataeus of Miletus, a widely- traveled man, improved the work marvelously. Hellanicus of Lesbos, a man of much learning, gave his account without a map. Then Damastes of Citium wrote a circumnavigation, drawing mostly on Hecataeus. Next Democritus and Eudoxus and others wrote tours of the earth by land and sea. 1.1. Anaximander of Miletus, disciple of Thales, first attempted to draw the earth on a map. After him Hecataeus of Miletus, a widely-traveled man, improved the work marvelously. Hellanicus of Lesbos, a man of much learning, gave his account without a map. Then Damastes of Citium wrote a circumnavigation, drawing mostly on Hecataeus. Next Democritus and Eudoxus and others wrote tours of the earth by land and sea. |
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47. Diogenes Laertius, Lives of The Philosophers, 1.23, 1.27-1.33, 1.82-1.83, 2.1-2.2, 2.103 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 185, 199, 200, 201, 203 | 1.23. After engaging in politics he became a student of nature. According to some he left nothing in writing; for the Nautical Astronomy attributed to him is said to be by Phocus of Samos. Callimachus knows him as the discoverer of the Ursa Minor; for he says in his Iambics:Who first of men the course made plainof those small stars we call the Wain,Whereby Phoenicians sail the main.But according to others he wrote nothing but two treatises, one On the Solstice and one On the Equinox, regarding all other matters as incognizable. He seems by some accounts to have been the first to study astronomy, the first to predict eclipses of the sun and to fix the solstices; so Eudemus in his History of Astronomy. It was this which gained for him the admiration of Xenophanes and Herodotus and the notice of Heraclitus and Democritus. 1.28. Certain Ionian youths having purchased of the Milesian fishermen their catch of fish, a dispute arose over the tripod which had formed part of the catch. Finally the Milesians referred the question to Delphi, and the god gave an oracle in this form:Who shall possess the tripod? Thus replies Apollo: Whosoever is most wise.Accordingly they give it to Thales, and he to another, and so on till it comes to Solon, who, with the remark that the god was the most wise, sent it off to Delphi. Callimachus in his Iambics has a different version of the story, which he took from Maeandrius of Miletus. It is that Bathycles, an Arcadian, left at his death a bowl with the solemn injunction that it should be given to him who had done most good by his wisdom. So it was given to Thales, went the round of all the sages, and came back to Thales again. 1.29. And he sent it to Apollo at Didyma, with this dedication, according to Callimachus:Lord of the folk of Neleus' line,Thales, of Greeks adjudged most wise,Brings to thy Didymaean shrineHis offering, a twice-won prize.But the prose inscription is:Thales the Milesian, son of Examyas [dedicates this] to Delphinian Apollo after twice winning the prize from all the Greeks.The bowl was carried from place to place by the son of Bathycles, whose name was Thyrion, so it is stated by Eleusis in his work On Achilles, and Alexo the Myndian in the ninth book of his Legends.But Eudoxus of Cnidos and Euanthes of Miletus agree that a certain man who was a friend of Croesus received from the king a golden goblet in order to bestow it upon the wisest of the Greeks; this man gave it to Thales, and from him it passed to others and so to Chilon. 1.30. Chilon laid the question Who is a wiser man than I? before the Pythian Apollo, and the god replied Myson. of him we shall have more to say presently. (In the list of the Seven Sages given by Eudoxus, Myson takes the place of Cleobulus; Plato also includes him by omitting Periander.) The answer of the oracle respecting him was as follows:Myson of Chen in Oeta; this is heWho for wiseheartedness surpasseth thee;and it was given in reply to a question put by Anacharsis. Daimachus the Platonist and Clearchus allege that a bowl was sent by Croesus to Pittacus and began the round of the Wise Men from him.The story told by Andron in his work on The Tripod is that the Argives offered a tripod as a prize of virtue to the wisest of the Greeks; Aristodemus of Sparta was adjudged the winner but retired in favour of Chilon. 1.31. Aristodemus is mentioned by Alcaeus thus:Surely no witless word was this of the Spartan, I deem,Wealth is the worth of a man; and poverty void of esteem.Some relate that a vessel with its freight was sent by Periander to Thrasybulus, tyrant of Miletus, and that, when it was wrecked in Coan waters, the tripod was afterwards found by certain fishermen. However, Phanodicus declares it to have been found in Athenian waters and thence brought to Athens. An assembly was held and it was sent to Bias; 1.32. for what reason shall be explained in the life of Bias.There is yet another version, that it was the work of Hephaestus presented by the god to Pelops on his marriage. Thence it passed to Menelaus and was carried off by Paris along with Helen and was thrown by her into the Coan sea, for she said it would be a cause of strife. In process of time certain people of Lebedus, having purchased a catch of fish thereabouts, obtained possession of the tripod, and, quarrelling with the fishermen about it, put in to Cos, and, when they could not settle the dispute, reported the fact to Miletus, their mother-city. The Milesians, when their embassies were disregarded, made war upon Cos; many fell on both sides, and an oracle pronounced that the tripod should be given to the wisest; both parties to the dispute agreed upon Thales. After it had gone the round of the sages, Thales dedicated it to Apollo of Didyma. 1.33. The oracle which the Coans received was on this wise:Hephaestus cast the tripod in the sea;Until it quit the city there will beNo end to strife, until it reach the seerWhose wisdom makes past, present, future clear.That of the Milesians beginning Who shall possess the tripod? has been quoted above. So much for this version of the story.Hermippus in his Lives refers to Thales the story which is told by some of Socrates, namely, that he used to say there were three blessings for which he was grateful to Fortune: first, that I was born a human being and not one of the brutes; next, that I was born a man and not a woman; thirdly, a Greek and not a barbarian. 1.82. 5. BIASBias, the son of Teutames, was born at Priene, and by Satyrus is placed at the head of the Seven Sages. Some make him of a wealthy family, but Duris says he was a labourer living in the house. Phanodicus relates that he ransomed certain Messenian maidens captured in war and brought them up as his daughters, gave them dowries, and restored them to their fathers in Messenia. In course of time, as has been already related, the bronze tripod with the inscription To him that is wise having been found at Athens by the fishermen, the maidens according to Satyrus, or their father according to other accounts, including that of Phanodicus, came forward into the assembly and, after the recital of their own adventures, pronounced Bias to be wise. And thereupon the tripod was dispatched to him; but Bias, on seeing it, declared that Apollo was wise, and refused to take the tripod. 2.1. BOOK 2: 1. ANAXIMANDERAnaximander, the son of Praxiades, was a native of Miletus. He laid down as his principle and element that which is unlimited without defining it as air or water or anything else. He held that the parts undergo change, but the whole is unchangeable; that the earth, which is of spherical shape, lies in the midst, occupying the place of a centre; that the moon, shining with borrowed light, derives its illumination from the sun; further, that the sun is as large as the earth and consists of the purest fire.He was the first inventor of the gnomon and set it up for a sundial in Lacedaemon, as is stated by Favorinus in his Miscellaneous History, in order to mark the solstices and the equinoxes; he also constructed clocks to tell the time. 2.2. He was the first to draw on a map the outline of land and sea, and he constructed a globe as well.His exposition of his doctrines took the form of a summary which no doubt came into the hands, among others, of Apollodorus of Athens. He says in his Chronology that in the second year of the 58th Olympiad Anaximander was sixty-four, and that he died not long afterwards. Thus he flourished almost at the same time as Polycrates the tyrant of Samos. There is a story that the boys laughed at his singing, and that, when he heard of it, he rejoined, Then to please the boys I must improve my singing.There is another Anaximander, also of Miletus, a historian who wrote in the Ionic dialect. 2.103. A similar anecdote is told of Diogenes and Aristippus, as mentioned above.Such was the character of Theodorus and his surroundings. At last he retired to Cyrene, where he lived with Magas and continued to be held in high honour. The first time that he was expelled from Cyrene he is credited with a witty remark: Many thanks, men of Cyrene, said he, for driving me from Libya into Greece.Some twenty persons have borne the name of Theodorus: (1) a Samian, the son of Rhoecus. He it was who advised laying charcoal embers under the foundations of the temple in Ephesus; for, as the ground was very damp, the ashes, being free from woody fibre, would retain a solidity which is actually proof against moisture. (2) A Cyrenaean geometer, whose lectures Plato attended. (3) The philosopher above referred to. (4) The author of a fine work on practising the voice. |
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| 48. Lydus Johannes Laurentius, De Mensibus, 3.20 (5th cent. CE - 6th cent. CE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 203 |
| 49. Various, Anthologia Palatina, 7.18, 7.709 Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 200 |
| 50. Epigraphy, Ml, 12 Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 185 |
51. Aeschines, Or., 3.132 Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 225 | 3.132. Wherefore what is there, strange and unexpected, that has not happened in our time! For it is not the life of men we have lived, but we were born to be a tale of wonder to posterity. Is not the king of the Persians—he who channelled Athos , he who bridged the Hellespont , he who demanded earth and water of the Greeks, he who dared to write in his letters that he was lord of all men from the rising of the sun unto its setting—is he not struggling now, no longer for lordship over others, but already for his life? And do we not see this glory and the leadership against the Persians bestowed on the same men who liberated the temple of Delphi ? |
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| 52. Epigraphy, Ig Ii2, 1013 Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 201 |
| 53. Zoroastrian Literature, Yasht, 10 Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 225 |
| 54. Zoroastrian Literature, Db, 214 Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 216 |
| 55. Epigraphy, Fornara, 35 Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 185 |
| 56. Zoroastrian Literature, Dna, 238 Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 214 |
| 57. Simplicius of Cilicia, In Aristotelis Physicorum Libros Commentaria, 24.13 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •maps, ionian Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 196 |
