| 1. Homer, Odyssey, 1.50, 10.517, 10.528 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 180, 193, 207 |
2. Homeric Hymns, To Apollo And The Muses, 291, 251 (8th cent. BCE - 8th cent. BCE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 180 | 251. And wood-clad Thebe, for that holy spot |
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3. Homer, Iliad, 2.461, 14.321 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 180, 224 | 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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4. Hebrew Bible, Isaiah, 41.1-41.5 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 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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5. Hesiod, Theogony, 359, 357 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 180 | 357. Who slew Echidna with the warlike aid |
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| 6. Thales, Fragments, None (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 203 |
| 7. Solon, Fragments, None (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 242 |
| 8. Anaximander, Fragments, None (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 185 |
| 9. Alcman, Poems, None (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 200 |
10. Aeschylus, Eumenides, 166 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 193| 166. πάρεστι γᾶς ὀμφαλὸν προσδρακεῖν αἱμάτων | |
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| 11. Pindar, Olympian Odes, 13.6 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 207 |
| 12. Pindar, Pythian Odes, 4.74, 4.138 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 193, 207 |
13. Aeschylus, Persians, 815 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 207| 815. κρηνὶς ἀπέσβηκʼ ἀλλʼ ἔτʼ ἐκπιδύεται. | 815. the spring of their woes is not yet quenched, but it still wells forth. For so great will be the mass of clotted gore spilled by the Dorian lance upon Plataean soil that heaps of dead will reveal, even to the third generation, a voiceless record for the eyes of men |
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| 14. Hecataeus of Miletus, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 214 |
| 15. Euripides, Orestes, 331 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 193 |
16. Herodotus, Histories, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 207 | 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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| 17. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 199 |
18. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 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. 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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| 19. Hippocrates, On Airs, Waters, And Places, 13-24, 12 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 179, 181 |
20. 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 (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 67, 185, 207| 2.1.5. Κροῖσος μὲν ὁ Λυδὸς ἄγειν λέγεται μυρίους μὲν ἱππέας, πελταστὰς δὲ καὶ τοξότας πλείους ἢ τετρακισμυρίους. Ἀρτακάμαν δὲ τὸν τῆς μεγάλης Φρυγίας ἄρχοντα λέγουσιν ἱππέας μὲν εἰς ὀκτακισχιλίους ἄγειν, λογχοφόρους δὲ σὺν πελτασταῖς οὐ μείους τετρακισμυρίων, Ἀρίβαιον δὲ τὸν τῶν Καππαδοκῶν βασιλέα ἱππέας μὲν ἑξακισχιλίους, τοξότας δὲ καὶ πελταστὰς οὐ μείους τρισμυρίων, τὸν Ἀράβιον δὲ Ἄραγδον ἱππέας τε εἰς μυρίους καὶ ἅρματα εἰς ἑκατὸν καὶ σφενδονητῶν πάμπολύ τι χρῆμα. τοὺς μέντοι Ἕλληνας τοὺς ἐν τῇ Ἀσίᾳ οἰκοῦντας οὐδέν πω σαφὲς λέγεται εἰ ἕπονται. τοὺς δὲ ἀπὸ Φρυγίας τῆς πρὸς Ἑλλησπόντῳ συμβαλεῖν φασι Γάβαιδον ἔχοντα εἰς Καΰστρου πεδίον ἑξακισχιλίους μὲν ἱππέας, πελταστὰς δὲ εἰς μυρίους. Κᾶρας μέντοι καὶ Κίλικας καὶ Παφλαγόνας παρακληθέντας οὔ φασιν ἕπεσθαι. ὁ δὲ Ἀσσύριος ὁ Βαβυλῶνά τε ἔχων καὶ τὴν ἄλλην Ἀσσυρίαν ἐγὼ μὲν οἶμαι ἱππέας μὲν ἄξει οὐκ ἐλάττους δισμυρίων, ἅρματα δʼ εὖ οἶδʼ οὐ μεῖον διακοσίων, πεζοὺς δὲ οἶμαι παμπόλλους· εἰώθει γοῦν ὁπότε δεῦρʼ ἐμβάλλοι. 6.2.9. ἐπεὶ δὲ οὕτω διακειμένων ἦλθον οἱ Ἰνδοὶ ἐκ τῶν πολεμίων οὓς ἐπεπόμφει Κῦρος ἐπὶ κατασκοπήν, καὶ ἔλεγον ὅτι Κροῖσος μὲν ἡγεμὼν καὶ στρατηγὸς πάντων ᾑρημένος εἴη τῶν πολεμίων, δεδογμένον δʼ εἴη πᾶσι τοῖς συμμάχοις βασιλεῦσι πάσῃ τῇ δυνάμει ἕκαστον παρεῖναι, χρήματα δὲ εἰσφέρειν πάμπολλα, ταῦτα δὲ τελεῖν καὶ μισθουμένους οὓς δύναιντο καὶ δωρουμένους οἷς δέοι, 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· 6.2.11. συλλέγεσθαι δὲ τὸ στράτευμα ἀμφὶ τὸν Πακτωλὸν ποταμόν, προϊέναι δὲ μέλλειν αὐτοὺς εἰς Θύμβραρα, ἔνθα καὶ νῦν ὁ σύλλογος τῶν ὑπὸ βασιλέα βαρβάρων τῶν κάτω Συρίας , καὶ ἀγορὰν πᾶσι παρηγγέλθαι ἐνταῦθα κομίζειν· σχεδὸν δὲ τούτοις ταὐτὰ ἔλεγον καὶ οἱ αἰχμάλωτοι· ἐπεμελεῖτο γὰρ καὶ τούτου ὁ Κῦρος ὅπως ἁλίσκοιντο παρʼ ὧν ἔμελλε πεύσεσθαί τι· ἔπεμπε δὲ καὶ δούλοις ἐοικότας κατασκόπους ὡς αὐτομόλους· | 2.1.5. 6.2.9. 6.2.10. 6.2.11. The prisoners also told practically the same story as the Indian spies; for this was another thing that Cyrus always looked out for—that prisoners should be taken, from whom he was likely to gain some intelligence. And he used also to send out spies disguised as slaves to pretend that they were deserters from him. |
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| 21. Sophocles, Oedipus The King, 388, 387 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 316 |
22. Aristophanes, Clouds, 207-217, 206 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 218| 206. αὕτη δέ σοι γῆς περίοδος πάσης. ὁρᾷς; | |
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23. 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 (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 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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24. Aristophanes, Knights, 168-174, 176-178, 175 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 218| 175. εὐδαιμονήσω δ' εἰ διαστραφήσομαι; | |
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25. 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 (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 316| 970. ᾐνίξαθ' ὁ Βάκις τοῦτο πρὸς τὸν ἀέρα. | |
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| 26. Xanthus Lydius, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 203 |
27. Xenophon, Memoirs, 1.5.4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 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? |
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28. 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 (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 67, 185, 195, 224| 1.1.2. ὁ μὲν οὖν πρεσβύτερος παρὼν ἐτύγχανε· Κῦρον δὲ μεταπέμπεται ἀπὸ τῆς ἀρχῆς ἧς αὐτὸν σατράπην ἐποίησε, καὶ στρατηγὸν δὲ αὐτὸν ἀπέδειξε πάντων ὅσοι ἐς Καστωλοῦ πεδίον ἁθροίζονται. ἀναβαίνει οὖν ὁ Κῦρος λαβὼν Τισσαφέρνην ὡς φίλον, καὶ τῶν Ἑλλήνων ἔχων ὁπλίτας ἀνέβη τριακοσίους, ἄρχοντα δὲ αὐτῶν Ξενίαν Παρράσιον. 1.2.1. ἐπεὶ δʼ ἐδόκει ἤδη πορεύεσθαι αὐτῷ ἄνω, τὴν μὲν πρόφασιν ἐποιεῖτο ὡς Πισίδας βουλόμενος ἐκβαλεῖν παντάπασιν ἐκ τῆς χώρας· καὶ ἁθροίζει ὡς ἐπὶ τούτους τό τε βαρβαρικὸν καὶ τὸ Ἑλληνικόν. ἐνταῦθα καὶ παραγγέλλει τῷ τε Κλεάρχῳ λαβόντι ἥκειν ὅσον ἦν αὐτῷ στράτευμα καὶ τῷ Ἀριστίππῳ συναλλαγέντι πρὸς τοὺς οἴκοι ἀποπέμψαι πρὸς ἑαυτὸν ὃ εἶχε στράτευμα· καὶ Ξενίᾳ τῷ Ἀρκάδι, ὃς αὐτῷ προειστήκει τοῦ ἐν ταῖς πόλεσι ξενικοῦ, ἥκειν παραγγέλλει λαβόντα τοὺς ἄλλους πλὴν ὁπόσοι ἱκανοὶ ἦσαν τὰς ἀκροπόλεις φυλάττειν. 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. 1.2.8. ἔστι δὲ καὶ μεγάλου βασιλέως βασίλεια ἐν Κελαιναῖς ἐρυμνὰ ἐπὶ ταῖς πηγαῖς τοῦ Μαρσύου ποταμοῦ ὑπὸ τῇ ἀκροπόλει· ῥεῖ δὲ καὶ οὗτος διὰ τῆς πόλεως καὶ ἐμβάλλει εἰς τὸν Μαίανδρον· τοῦ δὲ Μαρσύου τὸ εὖρός ἐστιν εἴκοσι καὶ πέντε ποδῶν. ἐνταῦθα λέγεται Ἀπόλλων ἐκδεῖραι Μαρσύαν νικήσας ἐρίζοντά οἱ περὶ σοφίας, καὶ τὸ δέρμα κρεμάσαι ἐν τῷ ἄντρῳ ὅθεν αἱ πηγαί· διὰ δὲ τοῦτο ὁ ποταμὸς καλεῖται Μαρσύας. 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. 1.2.11. ἐντεῦθεν ἐξελαύνει σταθμοὺς δύο παρασάγγας δώδεκα ἐς Κεράμων ἀγοράν, πόλιν οἰκουμένην, ἐσχάτην πρὸς τῇ Μυσίᾳ χώρᾳ. ἐντεῦθεν ἐξελαύνει σταθμοὺς τρεῖς παρασάγγας τριάκοντα εἰς Καΰστρου πεδίον, πόλιν οἰκουμένην. ἐνταῦθʼ ἔμεινεν ἡμέρας πέντε· καὶ τοῖς στρατιώταις ὠφείλετο μισθὸς πλέον ἢ τριῶν μηνῶν, καὶ πολλάκις ἰόντες ἐπὶ τὰς θύρας ἀπῄτουν. ὁ δὲ ἐλπίδας λέγων διῆγε καὶ δῆλος ἦν ἀνιώμενος· οὐ γὰρ ἦν πρὸς τοῦ Κύρου τρόπου ἔχοντα μὴ ἀποδιδόναι. 1.2.12. ἐνταῦθα ἀφικνεῖται Ἐπύαξα ἡ Συεννέσιος γυνὴ τοῦ Κιλίκων βασιλέως παρὰ Κῦρον· καὶ ἐλέγετο Κύρῳ δοῦναι χρήματα πολλά. τῇ δʼ οὖν στρατιᾷ τότε ἀπέδωκε Κῦρος μισθὸν τεττάρων μηνῶν. εἶχε δὲ ἡ Κίλισσα φυλακὴν καὶ φύλακας περὶ αὑτὴν Κίλικας καὶ Ἀσπενδίους· ἐλέγετο δὲ καὶ συγγενέσθαι Κῦρον τῇ Κιλίσσῃ. 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. 1.2.14. ἐντεῦθεν ἐξελαύνει σταθμοὺς δύο παρασάγγας δέκα εἰς Τυριάειον, πόλιν οἰκουμένην. ἐνταῦθα ἔμεινεν ἡμέρας τρεῖς. καὶ λέγεται δεηθῆναι ἡ Κίλισσα Κύρου ἐπιδεῖξαι τὸ στράτευμα αὐτῇ· βουλόμενος οὖν ἐπιδεῖξαι ἐξέτασιν ποιεῖται ἐν τῷ πεδίῳ τῶν Ἑλλήνων καὶ τῶν βαρβάρων. 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. 1.2.17. ἐπειδὴ δὲ πάντας παρήλασε, στήσας τὸ ἅρμα πρὸ τῆς φάλαγγος μέσης, πέμψας Πίγρητα τὸν ἑρμηνέα παρὰ τοὺς στρατηγοὺς τῶν Ἑλλήνων ἐκέλευσε προβαλέσθαι τὰ ὅπλα καὶ ἐπιχωρῆσαι ὅλην τὴν φάλαγγα. οἱ δὲ ταῦτα προεῖπον τοῖς στρατιώταις· καὶ ἐπεὶ ἐσάλπιγξε, προβαλόμενοι τὰ ὅπλα ἐπῇσαν. ἐκ δὲ τούτου θᾶττον προϊόντων σὺν κραυγῇ ἀπὸ τοῦ αὐτομάτου δρόμος ἐγένετο τοῖς στρατιώταις ἐπὶ τὰς σκηνάς, 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. 1.4.1. ἐντεῦθεν ἐξελαύνει σταθμοὺς δύο παρασάγγας δέκα ἐπὶ τὸν Ψάρον ποταμόν, οὗ ἦν τὸ εὖρος τρία πλέθρα. ἐντεῦθεν ἐξελαύνει σταθμὸν ἕνα παρασάγγας πέντε ἐπὶ τὸν Πύραμον ποταμόν, οὗ ἦν τὸ εὖρος στάδιον. ἐντεῦθεν ἐξελαύνει σταθμοὺς δύο παρασάγγας πεντεκαίδεκα εἰς Ἰσσούς, τῆς Κιλικίας ἐσχάτην πόλιν ἐπὶ τῇ θαλάττῃ οἰκουμένην, μεγάλην καὶ εὐδαίμονα. 1.4.6. ἐντεῦθεν ἐξελαύνει διὰ Συρίας σταθμὸν ἕνα παρασάγγας πέντε εἰς Μυρίανδον, πόλιν οἰκουμένην ὑπὸ Φοινίκων ἐπὶ τῇ θαλάττῃ· ἐμπόριον δʼ ἦν τὸ χωρίον καὶ ὥρμουν αὐτόθι ὁλκάδες πολλαί. ἐνταῦθʼ ἔμεινεν ἡμέρας ἑπτά· 1.9.7. ἐπεὶ δὲ κατεπέμφθη ὑπὸ τοῦ πατρὸς σατράπης Λυδίας τε καὶ Φρυγίας τῆς μεγάλης καὶ Καππαδοκίας, στρατηγὸς δὲ καὶ πάντων ἀπεδείχθη οἷς καθήκει εἰς Καστωλοῦ πεδίον ἁθροίζεσθαι, πρῶτον μὲν ἐπέδειξεν αὑτόν, ὅτι περὶ πλείστου ποιοῖτο, εἴ τῳ σπείσαιτο καὶ εἴ τῳ συνθοῖτο καὶ εἴ τῳ ὑπόσχοιτό τι, μηδὲν ψεύδεσθαι. 4.7.19. ἐντεῦθεν διῆλθον σταθμοὺς τέτταρας παρασάγγας εἴκοσι πρὸς πόλιν μεγάλην καὶ εὐδαίμονα καὶ οἰκουμένην ἣ ἐκαλεῖτο Γυμνιάς. ἐκ ταύτης τῆς χώρας ὁ ἄρχων τοῖς Ἕλλησιν ἡγεμόνα πέμπει, ὅπως διὰ τῆς ἑαυτῶν πολεμίας χώρας ἄγοι αὐτούς. 4.8.22. ἐντεῦθεν δʼ ἐπορεύθησαν δύο σταθμοὺς παρασάγγας ἑπτά, καὶ ἦλθον ἐπὶ θάλατταν εἰς Τραπεζοῦντα πόλιν Ἑλληνίδα οἰκουμένην ἐν τῷ Εὐξείνῳ Πόντῳ, Σινωπέων ἀποικίαν, ἐν τῇ Κόλχων χώρᾳ. ἐνταῦθα ἔμειναν ἡμέρας ἀμφὶ τὰς τριάκοντα ἐν ταῖς τῶν Κόλχων κώμαις· 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. 5.6.24. ἡγήσομαι δὲ αὐτὸς ἐγὼ ἔνθεν πολλὰ χρήματα λήψεσθε. ἔμπειρος δέ εἰμι τῆς Αἰολίδος καὶ τῆς Φρυγίας καὶ τῆς Τρῳάδος καὶ τῆς Φαρναβάζου ἀρχῆς πάσης, τὰ μὲν διὰ τὸ ἐκεῖθεν εἶναι, τὰ δὲ διὰ τὸ ξυνεστρατεῦσθαι ἐν αὐτῇ σὺν Κλεάρχῳ τε καὶ Δερκυλίδᾳ. | 1.1.2. The elder, as it chanced, was with him already; but Cyrus he summoned from the province over which he had made him satrap, and he had also appointed him commander of all the forces that muster in the plain of Castolus. Castolus was the mustering place for all the Persian forces of western Asia Minor . See Introd. p. 232. Cyrus accordingly went up See Introd. p. vii, note 1. to his father, taking with him Tissaphernes as a friend and accompanied by three hundred Greek hoplites, i.e. heavy-armed infantrymen, the regular troops of the line in Greek warfare. In this instance, of course, they are serving Cyrus as a bodyguard. under the command of Xenias of Parrhasia . 4.7.19. From there they journeyed four stages, twenty parasangs, to a large and prosperous inhabited city which was called Gymnias. From this city the ruler of the land sent the Greeks a guide, in order to lead them through territory that was hostile to his own. 4.8.22. From there they marched two stages, seven parasangs, and reached the sea at Trapezus , an inhabited Greek city on the Euxine Sea , a colony of the Sinopeans in the territory of Colchis . There they remained about thirty days in the villages of the Colchians, and from these as a base plundered Colchis . 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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| 29. 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 (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 67, 184, 185, 201, 224 |
| 30. Aristotle, Physics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 186 |
| 31. Anaximander Iunior, Fragments, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 185 |
| 32. Aeschines, Letters, 3.132 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 225 |
| 33. Aristotle, Athenian Constitution, 5.2 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 242 |
34. 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 (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 184, 196 | 3.59.2. When they came to Dionysus in the city of Nysa they found there Apollo, who was being accorded high favour because of the lyre, which, they say, Hermes invented, though Apollo was the first to play it fittingly; and when Marsyas strove with Apollo in a contest of skill and the Nysaeans had been appointed judges, the first time Apollo played upon the lyre without accompanying it with his voice, while Marsyas, striking up upon his pipes, amazed the ears of his hearers by their strange music and in their opinion far excelled, by reason of his melody, the first contestant. 3.59.3. But since they had agreed to take turn about in displaying their skill to the judges, Apollo, they say, added, this second time, his voice in harmony with the music of the lyre, whereby he gained greater approval than that which had formerly been accorded to the pipes. Marsyas, however, was enraged and tried to prove to the hearers that he was losing the contest in defiance of every principle of justice; for, he argued, it should be a comparison of skill and not of voice, and only by such a test was it possible to judge between the harmony and music of the lyre and of the pipes; and furthermore, it was unjust that two skills should be compared in combination against but one. Apollo, however, as the myth relates, replied that he was in no sense taking any unfair advantage of the other; 3.59.4. in fact, when Marsyas blew into his pipes he was doing almost the same thing as himself; consequently the rule should be made either that they should both be accorded this equal privilege of combining their skills, or that neither of them should use his mouth in the contest but should display his special skill by the use only of his hands. 3.59.5. When the hearers decided that Apollo presented the more just argument, their skills were again compared; Marsyas was defeated, and Apollo, who had become somewhat embittered by the quarrel, flayed the defeated man alive. But quickly repenting and being distressed at what he had done, he broke the strings of the lyre and destroyed the harmony of sounds which he had discovered. 3.59.6. The harmony of the strings, however, was rediscovered, when the Muses added later the middle string, Linus the string struck with the forefinger, and Orpheus and Thamyras the lowest string and the one next to it. And Apollo, they say, laid away both the lyre and the pipes as a votive offering in the cave of Dionysus, and becoming enamoured of Cybelê joined in her wanderings as far as the land of the Hyperboreans. 3.59.7. But, the myth goes on to say, a pestilence fell upon human beings throughout Phrygia and the land ceased to bear fruit, and when the unfortunate people inquired of the god how they might rid themselves of their ills he commanded them, it is said, to bury the body of Attis and to honour Cybelê as a goddess. Consequently the physicians, since the body had disappeared in the course of time, made an image of the youth, before which they sang dirges and by means of honours in keeping with his suffering propitiated the wrath of him who had been wronged; and these rites they continue to perform down to our own lifetime. 3.59.8. As for Cybelê, in ancient times they erected altars and performed sacrifices to her yearly; and later they built for her a costly temple in Pisinus of Phrygia, and established honours and sacrifices of the greatest magnificence, Midas their king taking part in all these works out of his devotion to beauty; and beside the statue of the goddess they set up panthers and lions, since it was the common opinion that she had first been nursed by these animals. Such, then, are the myths which are told about Mother of the Gods both among the Phrygians and by the Atlantians who dwell on the coast of the ocean. 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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35. Plutarch, Alcibiades, 17.1-17.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 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. Cf. Plut. Nic. 12.1-2 . |
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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 (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 201, 202, 203, 224 |
| 37. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 242 |
38. Plutarch, Nicias, 12.1-12.2, 13.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 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· 13.1. καίτοι λέγεται πολλὰ καὶ παρὰ τῶν ἱερέων ἐναντιοῦσθαι πρὸς τὴν στρατείαν· ἀλλʼ ἑτέρους ἔχων μάντεις ὁ Ἀλκιβιάδης ἐκ δή τινων λογίων προὔφερε παλαιῶν μέγα κλέος τῶν Ἀθηναίων ἀπὸ Σικελίας ἔσεσθαι. καὶ θεοπρόποι τινὲς αὐτῷ παρʼ Ἄμμωνος ἀφίκοντο χρησμὸν κομίζοντες ὡς λήψονται Συρακουσίους ἅπαντας Ἀθηναῖοι· τὰ δʼ ἐναντία φοβούμενοι δυσφημεῖν ἔκρυπτον. | 12.1. 12.2. 13.1. |
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39. Plutarch, Themistocles, 16.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 202| 16.2. Ἀριστοτέλης δὲ καὶ αὐτὸς ἐν τῇ Βοττιαίων πολιτείᾳ δῆλός ἐστιν οὐ νομίζων ἀναιρεῖσθαι τοὺς παῖδας ὑπὸ τοῦ Μίνω, ἀλλὰ θητεύοντας ἐν τῇ Κρήτῃ καταγηράσκειν· καί ποτε Κρῆτας εὐχὴν παλαιὰν ἀποδιδόντας ἀνθρώπων ἀπαρχὴν εἰς Δελφοὺς ἀποστέλλειν, τοῖς δὲ πεμπομένοις ἀναμιχθέντας ἐκγόνους ἐκείνων συνεξελθεῖν· ὡς δὲ οὐκ ἦσαν ἱκανοὶ τρέφειν ἑαυτοὺς αὐτόθι, πρῶτον μὲν εἰς Ἰταλίαν διαπερᾶσαι κἀκεῖ κατοικεῖν περὶ τὴν Ἰαπυγίαν, ἐκεῖθεν δὲ αὖθις εἰς Θρᾴκην κομισθῆναι καὶ κληθῆναι Βοττιαίους· διὸ τὰς κόρας τῶν Βοττιαίων θυσίαν τινὰ τελούσας ἐπᾴδειν· ἴωμεν εἰς Ἀθήνας. ἔοικε γὰρ ὄντως χαλεπὸν εἶναι φωνὴν ἐχούσῃ πόλει καὶ μοῦσαν ἀπεχθάνεσθαι. | |
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| 40. Plutarch, Solon, 4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 199 |
41. Tacitus, Annals, 3.62 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 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. |
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42. 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 (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 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; 3.23.10. κατὰ δὲ τὴν ὁδὸν τὴν ἐκ Βοιῶν ἐς Ἐπίδαυρον τὴν Λιμηρὰν ἄγουσαν Ἀρτέμιδος ἱερόν ἐστιν ἐν τῇ Ἐπιδαυρίων Λιμνάτιδος. ἡ πόλις δὲ ἀπέχουσα οὐ πολὺ ἀπὸ θαλάσσης ἐπὶ μετεώρῳ μὲν ᾤκισται, θέας δὲ αὐτόθι ἄξια τὸ μὲν Ἀφροδίτης ἐστὶν ἱερόν, τὸ δὲ Ἀσκληπιοῦ καὶ ἄγαλμα ὀρθὸν λίθου, καὶ Ἀθηνᾶς ἐν τῇ ἀκροπόλει ναός, πρὸ δὲ τοῦ λιμένος Διὸς ἐπίκλησιν Σωτῆρος. 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· 4.5.3. Λακεδαιμονίους δὲ οὐ διὰ ταῦτα πολεμῆσαί φασιν, ὑπὸ πλεονεξίας δὲ τῇ σφετέρᾳ τε ἐπιβουλεῦσαι καὶ ἄλλα ἐργάσασθαι, προφέροντες μέν σφισι τὰ Ἀρκάδων, προφέροντες δὲ καὶ τὰ Ἀργείων, ὡς οὔποτε ἐσχήκασι κόρον ἀποτεμνόμενοι τῆς χώρας αἰεί τι ἑκατέρων· Κροίσῳ τε αὐτοῖς δῶρα ἀποστείλαντι γενέσθαι φίλους βαρβάρῳ πρώτους, ἀφʼ οὗ γε τούς τε ἄλλους τοὺς ἐν τῇ Ἀσίᾳ κατεδουλώσατο Ἕλληνας καὶ ὅσοι Δωριεῖς ἐν τῇ Καρικῇ κατοικοῦσιν ἠπείρῳ. 4.31.3. ἔστι δὲ ἐν τῇ μεσογαίῳ κώμη Καλάμαι καὶ Λίμναι χωρίον· ἐν δὲ αὐτῷ Λιμνάτιδος ἱερόν ἐστιν Ἀρτέμιδος, ἔνθα Τηλέκλῳ βασιλεύοντι ἐν Σπάρτῃ τὴν τελευτὴν συμβῆναι λέγουσιν. 7.20.7. ἐν Πάτραις δὲ ἰόντι ἐκ τῆς ἀγορᾶς, ᾗ τὸ ἱερὸν τοῦ Ἀπόλλωνος, πύλη κατὰ τὴν ἔξοδόν ἐστι ταύτην, καὶ ἐπιθήματα ἐπὶ τῆς πύλης ἀνδριάντες εἰσὶν ἐπίχρυσοι, Πατρεύς τε καὶ Πρευγένης καὶ Ἀθερίων, οἳ Πατρέως ἡλικίαν παιδὸς ἔχοντος καὶ αὐτοὶ παῖδές εἰσι. τῆς δὲ ἀγορᾶς ἄντικρυς κατὰ ταύτην τὴν διέξοδον τέμενός ἐστιν Ἀρτέμιδος καὶ ναὸς Λιμνάτιδος. 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. 8.53.11. ἐκ Τεγέας δὲ ἰόντι ἐς τὴν Λακωνικὴν ἔστι μὲν βωμὸς ἐν ἀριστερᾷ τῆς ὁδοῦ Πανός, ἔστι δὲ καὶ Λυκαίου Διός· λείπεται δὲ καὶ θεμέλια ἱερῶν. οὗτοι μὲν δή εἰσιν οἱ βωμοὶ σταδίοις δύο ἀπωτέρω τοῦ τείχους, προελθόντι δὲ ἀπʼ αὐτῶν μάλιστά που σταδίους ἑπτὰ ἱερὸν Ἀρτέμιδος ἐπίκλησιν Λιμνάτιδος καὶ ἄγαλμά ἐστιν ἐβένου ξύλου· τρόπος δὲ τῆς ἐργασίας ὁ Αἰγιναῖος καλούμενος ὑπὸ Ἑλλήνων. τούτου δὲ ὅσον δέκα ἀπωτέρω σταδίοις Ἀρτέμιδος Κνακεάτιδός ἐστι ναοῦ τὰ ἐρείπια. | 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? 3.23.10. By the road leading from Boeae to Epidaurus Limera is a sanctuary of Artemis Limnatis (of the Lake) in the country of the Epidaurians. The city lies on high ground, not far from the sea. Here the sanctuary of Artemis is worth seeing, also that of Asclepius with a standing statue of stone, a temple of Athena on the acropolis, and of Zeus with the title Saviour in front of the harbor. 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. 4.5.3. They say that these were not the reasons of the Lacedaemonians in going to war, but that they had formed designs on their country through covetousness, as in others of their actions, bringing forward against them their treatment of the Arcadians and of the Argives; for in both cases they have never been satisfied with their continual encroachments. When Croesus sent them presents they were the first to become friends with the barbarian, after he had reduced the other Greeks of Asia Minor and all the Dorians who live on the Carian mainland. 4.31.3. In the interior is a village Calamae and a place Limnae, where is a sanctuary of Artemis Limnatis (of the lake). They say that Teleclus king of Sparta met his end here. 7.20.7. As you leave the market-place of Patrae , where the sanctuary of Apollo is, at this exit is a gate, upon which stand gilt statues, Patreus, Preugenes, and Atherion; the two latter are represented as boys, because Patreus is a boy in age. Opposite the marketplace by this exit is a precinct and temple of Artemis, the Lady of the Lake. 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. 8.53.11. On the left of the road as you go from Tegea to Laconia there is an altar of Pan, and likewise one of Lycaean Zeus. The foundations, too, of sanctuaries are still there. These altars are two stades from the wall; and about seven stades farther on is a sanctuary of Artemis, surnamed Lady of the Lake, with an image of ebony. The fashion of the workmanship is what the Greeks call Aeginetan. Some ten stades farther on are the ruins of a temple of Artemis Cnaceatis. |
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| 43. Aelian, Varia Historia, 12.50 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 200 |
| 44. Clement of Alexandria, Exhortation To The Greeks, 5.65 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 228 |
45. Agathemerus, Geographiae Informatio, 1.1, 1.1.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 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. |
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46. 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 (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 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. 1.27. His doctrine was that water is the universal primary substance, and that the world is animate and full of divinities. He is said to have discovered the seasons of the year and divided it into 365 days.He had no instructor, except that he went to Egypt and spent some time with the priests there. Hieronymus informs us that he measured the height of the pyramids by the shadow they cast, taking the observation at the hour when our shadow is of the same length as ourselves. He lived, as Minyas relates, with Thrasybulus, the tyrant of Miletus.The well-known story of the tripod found by the fishermen and sent by the people of Miletus to all the Wise Men in succession runs as follows. 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. 1.83. But others say that he dedicated it to Heracles in Thebes, since he was a descendant of the Thebans who had founded a colony at Priene; and this is the version of Phanodieus.A story is told that, while Alyattes was besieging Priene, Bias fattened two mules and drove them into the camp, and that the king, when he saw them, was amazed at the good condition of the citizens actually extending to their beasts of burden. And he decided to make terms and sent a messenger. But Bias piled up heaps of sand with a layer of corn on the top, and showed them to the man, and finally, on being informed of this, Alyattes made a treaty of peace with the people of Priene. Soon afterwards, when Alyattes sent to invite Bias to his court, he replied, Tell Alyattes, from me, to make his diet of onions, that is, to weep. 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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| 47. Lydus Johannes Laurentius, De Mensibus, 3.20 (5th cent. CE - 6th cent. CE) Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 203 |
48. Strabo, Geography, 1.1.1, 2.5.31, 10.3.12, 12.5.3, 13.4.12, 14.1.7, 14.5.16 Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 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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| 49. Various, Anthologia Palatina, 7.18, 7.709 Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 200 |
| 50. Epigraphy, Ml, 12 Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 185 |
| 51. Epigraphy, Ig Ii2, 1013 Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 201 |
| 56. Aeschines, Or., 3.132 Tagged with subjects: •maps, ionian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 225 |
| 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 (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 196 |
