| 1. Hebrew Bible, Psalms, 61 62 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ovid, metamorphoses Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 382 |
2. Hebrew Bible, Genesis, a b c d\n0 7.21 7.21 7 21\n1 7.22 7.22 7 22\n2 7.23 7.23 7 23\n3 "7.4" "7.4" "7 4"\n4 "9.1" "9.1" "9 1" (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 109| 7.21. וַיִּגְוַע כָּל־בָּשָׂר הָרֹמֵשׂ עַל־הָאָרֶץ בָּעוֹף וּבַבְּהֵמָה וּבַחַיָּה וּבְכָל־הַשֶּׁרֶץ הַשֹּׁרֵץ עַל־הָאָרֶץ וְכֹל הָאָדָם׃ | 7.21. And all flesh perished that moved upon the earth, both fowl, and cattle, and beast, and every swarming thing that swarmeth upon the earth, and every man; |
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3. Hesiod, Theogony, 225, 27-28, 557, 570-612, 853-858, 556 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Walter, Time in Ancient Stories of Origin (2020) 25| 556. ἐκ τοῦ δʼ ἀθανάτοισιν ἐπὶ χθονὶ φῦλʼ ἀνθρώπων | 556. Deceived by Earth’s wise words, let loose his son, |
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4. Homer, Odyssey, 1.6-1.7, 10.321-10.324, 11.601-11.604, 24.47-24.49, 24.60-24.62 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •ovid, metamorphoses •ovid, metamorphoses, •metamorphoses (ovid) Found in books: Bär et al, Quintus of Smyrna’s 'Posthomerica': Writing Homer Under Rome (2022) 134; Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 169; Greensmith, The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation (2021) 326; Keith and Edmondson, Roman Literary Cultures: Domestic Politics, Revolutionary Poetics, Civic Spectacle (2016) 115; Sharrock and Keith, Maternal Conceptions in Classical Literature and Philosophy (2020) 109| 1.6. ἀλλʼ οὐδʼ ὣς ἑτάρους ἐρρύσατο, ἱέμενός περ· 1.7. αὐτῶν γὰρ σφετέρῃσιν ἀτασθαλίῃσιν ὄλοντο, 10.321. ὣς φάτʼ, ἐγὼ δʼ ἄορ ὀξὺ ἐρυσσάμενος παρὰ μηροῦ 10.322. Κίρκῃ ἐπήιξα ὥς τε κτάμεναι μενεαίνων. 10.323. ἡ δὲ μέγα ἰάχουσα ὑπέδραμε καὶ λάβε γούνων, 10.324. καί μʼ ὀλοφυρομένη ἔπεα πτερόεντα προσηύδα· 11.601. τὸν δὲ μετʼ εἰσενόησα βίην Ἡρακληείην, 11.602. εἴδωλον· αὐτὸς δὲ μετʼ ἀθανάτοισι θεοῖσι 11.603. τέρπεται ἐν θαλίῃς καὶ ἔχει καλλίσφυρον Ἥβην, 11.604. παῖδα Διὸς μεγάλοιο καὶ Ἥρης χρυσοπεδίλου. 24.47. μήτηρ δʼ ἐξ ἁλὸς ἦλθε σὺν ἀθανάτῃς ἁλίῃσιν 24.48. ἀγγελίης ἀΐουσα· βοὴ δʼ ἐπὶ πόντον ὀρώρει 24.49. θεσπεσίη, ὑπὸ δὲ τρόμος ἔλλαβε πάντας Ἀχαιούς· 24.60. Μοῦσαι δʼ ἐννέα πᾶσαι ἀμειβόμεναι ὀπὶ καλῇ 24.61. θρήνεον· ἔνθα κεν οὔ τινʼ ἀδάκρυτόν γʼ ἐνόησας 24.62. Ἀργείων· τοῖον γὰρ ὑπώρορε Μοῦσα λίγεια. | 24.60. The Muses, nine in all, answering themselves in a beautiful voice, sang dirges. You wouldn't then have noticed any Argivewithout tears, for the clear-toned Muse moved them so much. For seventeen days and nights alike, we wept for you, both us mortal men and the immortal gods. |
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| 5. Homer, Iliad, 1.352, 1.417, 1.418, 2.718, 2.719, 2.720, 2.721, 2.722, 2.723, 2.724, 8.222-6=11.5-9, 11.781, 11.782, 18.50, 18.51, 18.52, 18.53, 18.54, 18.55, 18.56, 18.57, 18.58, 18.59, 18.60, 18.61, 18.62, 18.63, 18.64, 18.84, 18.85, 18.86, 18.87, 18.88, 18.89, 18.90, 18.91, 18.92, 18.93, 21.277, 21.278, 24.90, 24.91, 24.718, 24.719, 24.720, 24.721, 24.722, 24.723, 24.724, 24.725, 24.726, 24.727, 24.728, 24.729, 24.730, 24.731, 24.732, 24.733, 24.734, 24.735, 24.736, 24.737, 24.738, 24.739, 24.740, 24.741, 24.742, 24.743, 24.744, 24.745, 24.746, 24.747, 24.748, 24.749, 24.750, 24.751, 24.752, 24.753, 24.754, 24.755, 24.756, 24.757, 24.758, 24.759, 24.760, 24.761, 24.762, 24.763, 24.764, 24.765, 24.766, 24.767, 24.768, 24.769, 24.770, 24.771, 24.772, 24.773, 24.774, 24.775, 24.776, 24.777, 24.778, 24.779, 24.780, 24.781, 24.782, 24.783, 24.784, 24.785, 24.786, 24.787, 24.788, 24.789, 24.790, 24.791, 24.792, 24.793, 24.794, 24.795, 24.796, 24.797, 24.798, 24.799, 24.800, 24.801, 24.802, 24.803, 24.804 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Greensmith, The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation (2021) 218 |
6. Hesiod, Works And Days, 100-109, 11, 110-119, 12, 120-129, 13, 130-139, 14, 140-149, 15, 150-159, 16, 160-169, 17, 170-179, 18, 180-189, 19, 190-199, 20, 200-201, 21-26, 42-94, 96-99, 95 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Walter, Time in Ancient Stories of Origin (2020) 6| 95. ἐσκέδασʼ· ἀνθρώποισι δʼ ἐμήσατο κήδεα λυγρά. | 95. A gift from Zeus but, since it would cause woe |
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| 7. Sappho, Fragments, 2, 1 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 50 |
| 8. Sappho, Fragments, 2, 1 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 50 |
| 9. Sappho, Fragments, 1 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •isis in ovids metamorphoses •isis in ovids metamorphoses , inscription dedicated by telethusa to •isis in ovids metamorphoses , ritual and poetry, link between Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 50 |
| 10. Pindar, Fragments, 91 snell-maehler, 128c (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 20 |
| 11. Pindar, Paeanes, 6.79-6.82 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •ovid, metamorphoses Found in books: Bär et al, Quintus of Smyrna’s 'Posthomerica': Writing Homer Under Rome (2022) 134 |
| 12. Pindar, Pythian Odes, a b c d\n0 4.5 4.5 4 5\n1 4.12 4.12 4 12\n2 4.11 4.11 4 11\n3 4.10 4.10 4 10\n4 4.9 4.9 4 9\n.. ... ... .. ...\n217 4.60 4.60 4 60\n218 4.59 4.59 4 59\n219 4.58 4.58 4 58\n220 4.29 4.29 4 29\n221 "3.101" "3.101" "3 101"\n\n[222 rows x 4 columns] (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Walter, Time in Ancient Stories of Origin (2020) 6 |
| 13. Pindar, Isthmian Odes, "8.56a-60" (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •ovid, metamorphoses Found in books: Bär et al, Quintus of Smyrna’s 'Posthomerica': Writing Homer Under Rome (2022) 134 |
14. Pindar, Olympian Odes, 3.9-3.38, 6.27-6.71, 7.20-7.81, 9.40-9.79, 10.24-10.85, 13.63-13.92 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •metamorphoses (ovid), cyparissus Found in books: Walter, Time in Ancient Stories of Origin (2020) 6 | 3.25. And so his spirit prompted him to travel to the land of the Danube, where the horse-driving daughter of Leto had received him when he came from the mountain-glens and deep, winding valleys of Arcadia; through the commands of Eurystheus, compulsion from his father urged him on the quest of the doe with the golden horns, which once Taygete [30] had inscribed as a sacred dedication to "Artemis who sets things right" [Orthosia]. Pursuing that doe he had also seen that land beyond the cold blasts of Boreas; there he had stood and marvelled at the trees, and sweet desire for them possessed him, to plant them around the boundary-line of the horse-racing ground with its twelve courses. And now in his kindness he comes regularly to this festival of ours, together with the godlike [35] twin sons of deep-waisted Leda. For Heracles, when he ascended to Olympus, assigned to them the ordering of the marvellous contest of men, the contest in excellence and in the driving of swift chariots. And so my spirit somehow urges me to say that glory has come to the Emmenidae and to Theron through the dispensation of the sons of Tyndareus with their fine horses, because that family comes to them with the most hospitable feasting-tables of any mortal men, observing the rites of the blessed gods with pious thoughts. If water is best and gold is the most honored of all possessions, so now Theron reaches the farthest point by his own native excellence; he touches the pillars of Heracles. Beyond that the wise cannot set foot; nor can the unskilled set foot [45] beyond that. I will not pursue it; I would be a fool. 7.50. and rained on them abundant gold. And the gray-eyed goddess herself bestowed on them every art, so that they surpassed all mortal men as the best workers with their hands; and the roads bore works of art like living, moving creatures, and their fame was profound. For a wise craftsman, even superior skill is free from guile. The ancient stories of men tell [55] that when Zeus and the immortals were dividing the earth among them, Rhodes was not yet visible in the expanse of the sea, but the island was hidden in the salty depths. Helios was absent, and no one marked out a share for him; in fact they left him without any allotment of land, although he was a holy god. And when Helios mentioned it, Zeus was about to order a new casting of lots, but Helios did not allow him. For he said that he himself saw in the gray sea, growing from the bottom, a rich, productive land for men, and a kindly one for flocks. And he bid Lachesis of the golden headband [65] raise her hands right away, and speak, correctly and earnestly, the great oath of the gods, and consent with the son of Cronus that that island, when it had risen into the shining air, should thereafter be his own prize of honor. And the essence of his words was fulfilled and turned out to be true. There grew from the waters of the sea [70] an island, which is held by the birthgiving father of piercing rays, the ruler of fire-breathing horses. And there he once lay with Rhodes, and begat seven sons who inherited from him the wisest minds in the time of earlier men; and of these one begat Cameirus, and Ialysus the eldest, and Lindus. Each had his own separate share of citie 9.50. how the strength of the waters overwhelmed the dark earth; but by the skills of Zeus the ebbing tide suddenly drained off the flood. From these were descended your ancestors with their bronze shields, [55] young men sprung from the beginning from the stock of the daughters of Iapetus and from the powerful sons of Cronus, always a native line of kings, until the ruler of Olympus carried off the daughter of Opus from the land of the Epeians, and lay with her peacefully in the glens of Mount Maenalus, and brought her to Locrus, so that age would not overtake him and lay the burden of childlessness on him. His bride was carrying in her womb the seed of the greatest god, and the hero rejoiced to see his adopted son, and gave him the same name as his mother's father, Opus, [65] a man beyond words in beauty and fine deeds. Locrus gave him a city and a people to govern, and strangers came to him from Argos and Thebes, from Arcadia and Pisa. But among the settlers he chiefly honored the son of Actor [70] and Aegina, Menoetius, whose son went with the Atreidae to the plain of Teuthras, and stood alone beside Achilles, when Telephus turned to flight the mighty Danaans, and attacked their ships beside the sea, to reveal to a man of understanding 10.25. with its six altars, after he killed Cteatus, the flawless son of Poseidon and Eurytus too, with a will to exact from the unwilling Augeas, strong and violent, the wages for his menial labor. [30] Heracles lay in wait in the thicket below Cleonae, and in his turn overcame those men by the roadside; for once before those arrogant Moliones had destroyed his Tirynthian army, when it was encamped in the valley of Elis. And indeed it was not much later before the man who betrayed his friend, [35] the king of the Epeians, saw his land with all its possessions, his own city, sink into a deep channel of destruction beneath unyielding fire and blows of iron. A fight with a stronger man is impossible to push away. So even he, by his own senselessness, last of all found himself captured and did not escape sheer destruction. But the brave son of Zeus gathered the entire army and all the spoils together in Pisa [45] and measured out a sacred precinct for his supreme father. He enclosed the Altis all around and marked it off in the open, and he made the encircling area a resting-place for feasting, honoring the stream of the Alpheus along with the twelve ruling gods. 10.50. And he called it the Hill of Cronus; it had been nameless before, while Oenomaus was king, and it was covered with wet snow. But in this rite of first birth the Fates stood close by, and the one who alone puts genuine truth to the test, [55] Time. Time moved forward and told the clear and precise story, how Heracles divided the gifts of war and sacrificed the finest of them, and how he established the four years' festival with the first Olympic games and its victories. Who won the first garland, with the skill of his hands or feet or chariot, setting the boast of victory in his mind and achieving it with his deeds? In the foot race the best at running the straight course [65] with his feet was the son of Licymnius, Oeonus, who had come from Midea at the head of an army. In wrestling, Echemus won glory for Tegea. And the prize in boxing was won by Doryclus, who lived in the city of Tiryns. And in the four-horse chariot [70] the victor was Samos of Mantinea, the son of Halirhothius. Phrastor hit the mark with the javelin. Niceus sent the stone flying from his circling arm beyond all the others, and his fellow soldiers raised a sudden burst of loud cheering. 13.75. and he told the son of Coeranus the whole story: how, at the seer's bidding, he had gone to sleep for the night on the altar of the goddess, and how the daughter herself of Zeus whose spear is the thunderbolt had given him the spirit-subduing gold. The seer told him to obey the dream with all speed; and, when he sacrificed a strong-footed bull to the widely powerful holder of the earth, straightaway to dedicate an altar to Athena, goddess of horses. The power of the gods accomplishes as a light achievement what is contrary to oaths and expectations. And so mighty Bellerophon eagerly [85] stretched the gentle charmed bridle around its jaws and caught the winged horse. Mounted on its back and armored in bronze, at once he began to play with weapons. And with Pegasus, from the chilly bosom of the lonely air, he once attacked the Amazons, the female army of archers, [90] and he killed the fire-breathing Chimaera, and the Solymi. I shall pass over his death in silence; but Pegasus has found his shelter in the ancient stables of Zeus in Olympus. But I, while casting the whirling javelins with straight aim, must not miss the mark [95] as I speed many shafts with the strength of my hands. I have come as a willing champion of the Muses on their splendid thrones and of the race of Oligaethus. I shall make their many victories at the Isthmus and at Nemea manifest in a few words; and, as a truthful witness under oath, the sweet-tongued cry of the noble herald, who announced their victories sixty times at both places, will confirm my words. Their victories at Olympia seem to have already been mentioned; and of those in the future I could tell clearly when the time comes. For now I am hopeful, although a god controls [105] the outcome. If the good fortune of their family continues, we shall leave this to Zeus and Enyalius to accomplish. They won six times beneath the brow of Parnassus; and all their victories in Argos and in Thebes, and all that shall be witnessed by the royal Lycaean altar that rules over the Arcadians, and by Pellana, and Sicyon, and Megara, the beautifully enclosed precinct of the Aeacidae, [110] and Eleusis and splendid Marathon, and the wealthy and beautiful cities beneath the high crest of Aetna, and Euboea-you may search through all Greece, and you will find that their victories are more than the eye can see. Come, swim away with agile feet! [115] Zeus the Accomplisher, grant reverence, and a sweet good fortune of delights. |
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| 15. Aeschylus, Libation-Bearers, "fr. 350 radt" (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •ovid, metamorphoses Found in books: Bär et al, Quintus of Smyrna’s 'Posthomerica': Writing Homer Under Rome (2022) 134 |
16. Aeschylus, Eumenides, 682-684, 686-697, 741, 685 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Walter, Time in Ancient Stories of Origin (2020) 9| 685. πάγον δʼ Ἄρειον τόνδʼ, Ἀμαζόνων ἕδραν | |
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17. Euripides, Hecuba, 387-388 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bär et al, Quintus of Smyrna’s 'Posthomerica': Writing Homer Under Rome (2022) 134| 388. ὃς παῖδα Θέτιδος ὤλεσεν τόξοις βαλών. | 388. do not slay this maid, but lead me to Achilles’ pyre and torture me unsparingly; it was I that bore Paris , whose fatal shaft laid low the son of Thetis. Odysseu |
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18. Thucydides, The History of The Peloponnesian War, 1.23.4-1.23.6 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •metamorphoses (ovid), cyparissus Found in books: Walter, Time in Ancient Stories of Origin (2020) 7| 1.23.4. ἤρξαντο δὲ αὐτοῦ Ἀθηναῖοι καὶ Πελοποννήσιοι λύσαντες τὰς τριακοντούτεις σπονδὰς αἳ αὐτοῖς ἐγένοντο μετὰ Εὐβοίας ἅλωσιν. 1.23.5. διότι δ’ ἔλυσαν, τὰς αἰτίας προύγραψα πρῶτον καὶ τὰς διαφοράς, τοῦ μή τινα ζητῆσαί ποτε ἐξ ὅτου τοσοῦτος πόλεμος τοῖς Ἕλλησι κατέστη. 1.23.6. τὴν μὲν γὰρ ἀληθεστάτην πρόφασιν, ἀφανεστάτην δὲ λόγῳ, τοὺς Ἀθηναίους ἡγοῦμαι μεγάλους γιγνομένους καὶ φόβον παρέχοντας τοῖς Λακεδαιμονίοις ἀναγκάσαι ἐς τὸ πολεμεῖν: αἱ δ’ ἐς τὸ φανερὸν λεγόμεναι αἰτίαι αἵδ’ ἦσαν ἑκατέρων, ἀφ’ ὧν λύσαντες τὰς σπονδὰς ἐς τὸν πόλεμον κατέστησαν. | 1.23.4. which was begun by the Athenians and Peloponnesians by the dissolution of the thirty years' truce made after the conquest of Euboea . 1.23.5. To the question why they broke the treaty, I answer by placing first an account of their grounds of complaint and points of difference, that no one may ever have to ask the immediate cause which plunged the Hellenes into a war of such magnitude. 1.23.6. The real cause I consider to be the one which was formally most kept out of sight. The growth of the power of Athens, and the alarm which this inspired in Lacedaemon, made war inevitable. Still it is well to give the grounds alleged by either side, which led to the dissolution of the treaty and the breaking out of the war. |
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19. Aristophanes, Birds, 686-704, 685 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Walter, Time in Ancient Stories of Origin (2020) 10| 685. ἄγε δὴ φύσιν ἄνδρες ἀμαυρόβιοι, φύλλων γενεᾷ προσόμοιοι, | |
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| 20. Euripides, Andromache, 52, 53, "655" (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bär et al, Quintus of Smyrna’s 'Posthomerica': Writing Homer Under Rome (2022) 134 |
| 21. Anon., Fragments, 30 (bernabé 2 r.27 west = paus. 10.31) (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •ovid, metamorphoses Found in books: Greensmith, The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation (2021) 218 |
22. Euripides, Electra, 1269, 1268 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Walter, Time in Ancient Stories of Origin (2020) 8| 1268. καὶ τοῖσι λοιποῖς ὅδε νόμος τεθήσεται, | 1268. An equal number of votes cast will save you from dying by the verdict; for Loxias will take the blame upon himself, since it was his oracle that advised your mother’s murder. And this law will be set for posterity, that the accused will always win his case if he has equal votes. |
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23. Herodotus, Histories, 1.1-1.2, 1.4-1.25, 2.19-2.34, 2.50, 2.59, 2.145 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •metamorphoses (ovid), cyparissus •isis in ovids metamorphoses •isis in ovids metamorphoses , cult of isis in rome Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 42; Walter, Time in Ancient Stories of Origin (2020) 6, 7| 1.1. Ἡροδότου Ἁλικαρνησσέος ἱστορίης ἀπόδεξις ἥδε, ὡς μήτε τὰ γενόμενα ἐξ ἀνθρώπων τῷ χρόνῳ ἐξίτηλα γένηται, μήτε ἔργα μεγάλα τε καὶ θωμαστά, τὰ μὲν Ἕλλησι τὰ δὲ βαρβάροισι ἀποδεχθέντα, ἀκλεᾶ γένηται, τά τε ἄλλα καὶ διʼ ἣν αἰτίην ἐπολέμησαν ἀλλήλοισι. Περσέων μέν νυν οἱ λόγιοι Φοίνικας αἰτίους φασὶ γενέσθαι τῆς διαφορῆς. τούτους γὰρ ἀπὸ τῆς Ἐρυθρῆς καλεομένης θαλάσσης ἀπικομένους ἐπὶ τήνδε τὴν θάλασσαν, καὶ οἰκήσαντας τοῦτον τὸν χῶρον τὸν καὶ νῦν οἰκέουσι, αὐτίκα ναυτιλίῃσι μακρῇσι ἐπιθέσθαι, ἀπαγινέοντας δὲ φορτία Αἰγύπτιά τε καὶ Ἀσσύρια τῇ τε ἄλλῃ ἐσαπικνέεσθαι καὶ δὴ καὶ ἐς Ἄργος. τὸ δὲ Ἄργος τοῦτον τὸν χρόνον προεῖχε ἅπασι τῶν ἐν τῇ νῦν Ἑλλάδι καλεομένῃ χωρῇ. ἀπικομένους δὲ τούς Φοίνικας ἐς δὴ τὸ Ἄργος τοῦτο διατίθεσθαι τὸν φόρτον. πέμπτῃ δὲ ἢ ἕκτῃ ἡμέρῃ ἀπʼ ἧς ἀπίκοντο, ἐξεμπολημένων σφι σχεδόν πάντων, ἐλθεῖν ἐπὶ τὴν θάλασσαν γυναῖκας ἄλλας τε πολλάς καὶ δὴ καὶ τοῦ βασιλέος θυγατέρα· τὸ δέ οἱ οὔνομα εἶναι, κατὰ τὠυτὸ τὸ καὶ Ἕλληνές λέγουσι, Ἰοῦν τὴν Ἰνάχου· ταύτας στάσας κατά πρύμνην τῆς νεὸς ὠνέεσθαι τῶν φορτίων τῶν σφι ἦν θυμός μάλιστα· καὶ τοὺς Φοίνικας διακελευσαμένους ὁρμῆσαι ἐπʼ αὐτάς. τὰς μὲν δὴ πλεῦνας τῶν γυναικῶν ἀποφυγεῖν, τὴν δὲ Ἰοῦν σὺν ἄλλῃσι ἁρπασθῆναι. ἐσβαλομένους δὲ ἐς τὴν νέα οἴχεσθαι ἀποπλέοντας ἐπʼ Αἰγύπτου. 1.2. οὕτω μὲν Ἰοῦν ἐς Αἴγυπτον ἀπικέσθαι λέγουσι Πέρσαι, οὐκ ὡς Ἕλληνές, καὶ τῶν ἀδικημάτων πρῶτον τοῦτο ἄρξαι. μετὰ δὲ ταῦτα Ἑλλήνων τινάς ʽοὐ γὰρ ἔχουσι τοὔνομα ἀπηγήσασθαἰ φασὶ τῆς Φοινίκης ἐς Τύρον προσσχόντας ἁρπάσαι τοῦ βασιλέος τὴν θυγατέρα Εὐρώπην. εἴησαν δʼ ἄν οὗτοι Κρῆτες. ταῦτα μὲν δὴ ἴσα πρὸς ἴσα σφι γενέσθαι, μετὰ δὲ ταῦτα Ἕλληνας αἰτίους τῆς δευτέρης ἀδικίης γενέσθαι· καταπλώσαντας γὰρ μακρῇ νηί ἐς Αἶαν τε τὴν Κολχίδα καὶ ἐπὶ Φᾶσιν ποταμόν, ἐνθεῦτεν, διαπρηξαμένους καὶ τἄλλα τῶν εἵνεκεν ἀπίκατο, ἁρπάσαι τοῦ βασιλέος τὴν θυγατέρα Μηδείην. πέμψαντά δὲ τὸν Κόλχων βασιλέα ἐς τὴν Ἑλλάδα κήρυκα αἰτέειν τε δίκας τῆς ἁρπαγῆς καὶ ἀπαιτέειν τὴν θυγατέρα. τοὺς δὲ ὑποκρίνασθαι ὡς οὐδὲ ἐκεῖνοι Ἰοῦς τῆς Ἀργείης ἔδοσάν σφι δίκας τῆς ἁρπαγῆς· οὐδὲ ὤν αὐτοὶ δώσειν ἐκείνοισι. 1.4. μέχρι μὲν ὤν τούτου ἁρπαγάς μούνας εἶναι παρʼ ἀλλήλων, τὸ δὲ ἀπὸ τούτου Ἕλληνας δὴ μεγάλως αἰτίους γενέσθαι· προτέρους γὰρ ἄρξαι στρατεύεσθαι ἐς τὴν Ἀσίην ἢ σφέας ἐς τὴν Εὐρώπην. τὸ μέν νυν ἁρπάζειν γυναῖκας ἀνδρῶν ἀδίκων νομίζειν ἔργον εἶναι, τὸ δὲ ἁρπασθεισέων σπουδήν ποιήσασθαι τιμωρέειν ἀνοήτων, τὸ δὲ μηδεμίαν ὤρην ἔχειν ἁρπασθεισέων σωφρόνων· δῆλα γὰρ δὴ ὅτι, εἰ μὴ αὐταὶ ἐβούλοντο, οὐκ ἂν ἡρπάζοντο. σφέας μὲν δὴ τοὺς ἐκ τῆς Ἀσίης λέγουσι Πέρσαι ἁρπαζομενέων τῶν γυναικῶν λόγον οὐδένα ποιήσασθαι, Ἕλληνας δὲ Λακεδαιμονίης εἵνεκεν γυναικὸς στόλον μέγαν συναγεῖραι καὶ ἔπειτα ἐλθόντας ἐς τὴν Ἀσίην τὴν Πριάμου δύναμιν κατελεῖν. ἀπὸ τούτου αἰεὶ ἡγήσασθαι τὸ Ἑλληνικὸν σφίσι εἶναι πολέμιον. τὴν γὰρ Ἀσίην καὶ τὰ ἐνοικέοντα ἔθνεα βάρβαρα 1 οἰκηιεῦνται οἱ Πέρσαι, τὴν δὲ Εὐρώπην καὶ τὸ Ἑλληνικόν ἥγηνται κεχωρίσθαι. 1.5. οὕτω μὲν Πέρσαι λέγουσι γενέσθαι, καὶ διὰ τὴν Ἰλίου ἅλωσιν εὑρίσκουσι σφίσι ἐοῦσαν τὴν ἀρχήν τῆς ἔχθρης τῆς ἐς τοὺς Ἕλληνας. περὶ δὲ τῆς Ἰοῦς οὐκ ὁμολογέουσι Πέρσῃσι οὕτω Φοίνικες· οὐ γὰρ ἁρπαγῇ σφέας χρησαμένους λέγουσι ἀγαγεῖν αὐτήν ἐς Αἴγυπτον, ἀλλʼ ὡς ἐν τῷ Ἄργεϊ ἐμίσγετο τῷ ναυκλήρῳ τῆς νέος· ἐπεὶ δʼ ἔμαθε ἔγκυος ἐοῦσα, αἰδεομένη τοὺς τοκέας οὕτω δὴ ἐθελοντήν αὐτήν τοῖσι Φοίνιξι συνεκπλῶσαι, ὡς ἂν μὴ κατάδηλος γένηται. ταῦτα μέν νυν Πέρσαι τε καὶ Φοίνικες λέγουσι· ἐγὼ δὲ περὶ μὲν τούτων οὐκ ἔρχομαι ἐρέων ὡς οὕτω ἢ ἄλλως κως ταῦτα ἐγένετο, τὸν δὲ οἶδα αὐτὸς πρῶτον ὑπάρξαντα ἀδίκων ἔργων ἐς τοὺς Ἕλληνας, τοῦτον σημήνας προβήσομαι ἐς τὸ πρόσω τοῦ λόγου, ὁμοίως σμικρὰ καὶ μεγάλα ἄστεα ἀνθρώπων ἐπεξιών. τὰ γὰρ τὸ πάλαι μεγάλα ἦν, τὰ πολλὰ σμικρὰ αὐτῶν γέγονε· τὰ δὲ ἐπʼ ἐμεῦ ἦν μεγάλα, πρότερον ἦν σμικρά. τὴν ἀνθρωπηίην ὤν ἐπιστάμενος εὐδαιμονίην οὐδαμὰ ἐν τὠυτῷ μένουσαν, ἐπιμνήσομαι ἀμφοτέρων ὁμοίως. 1.6. Κροῖσος ἦν Λυδὸς μὲν γένος, παῖς δὲ Ἀλυάττεω, τύραννος δὲ ἐθνέων τῶν ἐντός Ἅλυος ποταμοῦ, ὃς ῥέων ἀπὸ μεσαμβρίης μεταξὺ Συρίων τε καὶ Παφλαγόνων ἐξιεῖ πρὸς βορέην ἄνεμον ἐς τὸν Εὔξεινον καλεόμενον πόντον. οὗτος ὁ Κροῖσος βαρβάρων πρῶτος τῶν ἡμεῖς ἴδμεν τοὺς μὲν κατεστρέψατο Ἑλλήνων ἐς φόρου ἀπαγωγήν, τοὺς δὲ φίλους προσεποιήσατο. κατεστρέψατο μὲν Ἴωνάς τε καὶ Αἰολέας καὶ Δωριέας τοὺς ἐν τῇ Ἀσίῃ, φίλους δὲ προσεποιήσατο Λακεδαιμονίους. πρὸ δὲ τῆς Κροίσου ἀρχῆς πάντες Ἕλληνες ἦσαν ἐλεύθεροι· τὸ γὰρ Κιμμερίων στράτευμα τὸ ἐπὶ τὴν Ἰωνίην ἀπικόμενον Κροίσου ἐὸν πρεσβύτερον οὐ καταστροφὴ ἐγένετο τῶν πολίων ἀλλʼ ἐξ ἐπιδρομῆς ἁρπαγή. 1.7. ἡ δὲ ἡγεμονίη οὕτω περιῆλθε, ἐοῦσα Ἡρακλειδέων ἐς τὸ γένος τὸ Κροίσου, καλεομένους δὲ Μερμνάδας. ἦν Κανδαύλης, τὸν οἱ Ἕλληνές Μυρσίλον ὀνομάζουσι, τύραννος Σαρδίων, ἀπόγονος δὲ Ἀλκαίου τοῦ Ἡρακλέος. Ἄγρων μὲν γὰρ ὁ Νίνου τοῦ Βήλου τοῦ Ἀλκαίου πρῶτος Ἡρακλειδέων βασιλεὺς ἐγένετο Σαρδίων, Κανδαύλης δὲ ὁ Μύρσου ὕστατος. οἱ δὲ πρότερον Ἄγρωνος βασιλεύσαντες ταύτης τῆς χώρης ἦσαν ἀπόγονοὶ Λυδοῦ τοῦ Ἄτυος, ἀπʼ ὅτευ ὁ δῆμος Λύδιος ἐκλήθη ὁ πᾶς οὗτος, πρότερον Μηίων καλεόμενος. παρὰ τούτων Ἡρακλεῖδαι ἐπιτραφθέντες ἔσχον τὴν ἀρχήν ἐκ θεοπροπίου, ἐκ δούλης τε τῆς Ἰαρδάνου γεγονότες καὶ Ἡρακλέος, ἄρξαντες μὲν ἐπὶ δύο τε καὶ εἴκοσι γενεᾶς ἀνδρῶν ἔτεα πέντε τε καὶ πεντακόσια, παῖς παρὰ πατρὸς ἐκδεκόμενος τὴν ἀρχήν, μέχρι Κανδαύλεω τοῦ Μύρσου. 1.8. οὗτος δὴ ὦν ὁ Κανδαύλης ἠράσθη τῆς ἑωυτοῦ γυναικός, ἐρασθεὶς δὲ ἐνόμιζέ οἱ εἶναι γυναῖκα πολλὸν πασέων καλλίστην. ὥστε δὲ ταῦτα νομίζων, ἦν γάρ οἱ τῶν αἰχμοφόρων Γύγης ὁ Δασκύλου ἀρεσκόμενος μάλιστα, τούτῳ τῷ Γύγῃ καὶ τὰ σπουδαιέστερα τῶν πρηγμάτων ὑπερετίθετο ὁ Κανδαύλης καὶ δὴ καὶ τὸ εἶδος τῆς γυναικὸς ὑπερεπαινέων. χρόνου δὲ οὐ πολλοῦ διελθόντος ʽχρῆν γὰρ Κανδαύλῃ γενέσθαι κακῶσ̓ ἔλεγε πρὸς τὸν Γύγην τοιάδε. “Γύγη, οὐ γὰρ σε δοκέω πείθεσθαι μοι λέγοντι περὶ τοῦ εἴδεος τῆς γυναικός ʽὦτα γὰρ τυγχάνει ἀνθρώποισι ἐόντα ἀπιστότερα ὀφθαλμῶν̓, ποίεε ὅκως ἐκείνην θεήσεαι γυμνήν.” ὃ δʼ ἀμβώσας εἶπε “δέσποτα, τίνα λέγεις λόγον οὐκ ὑγιέα, κελεύων με δέσποιναν τὴν ἐμὴν θεήσασθαι γυμνήν; ἅμα δὲ κιθῶνι ἐκδυομένῳ συνεκδύεται καὶ τὴν αἰδῶ γυνή. πάλαι δὲ τὰ καλὰ ἀνθρώποισι ἐξεύρηται, ἐκ τῶν μανθάνειν δεῖ· ἐν τοῖσι ἓν τόδε ἐστί, σκοπέειν τινὰ τὰ ἑωυτοῦ. ἐγὼ δὲ πείθομαι ἐκείνην εἶναι πασέων γυναικῶν καλλίστην, καὶ σέο δέομαι μὴ δέεσθαι ἀνόμων.” 1.9. ὃ μὲν δὴ λέγων τοιαῦτα ἀπεμάχετο, ἀρρωδέων μὴ τί οἱ ἐξ αὐτῶν γένηται κακόν, ὃ δʼ ἀμείβετο τοῖσιδε. “θάρσεε, Γύγη, καὶ μὴ φοβεῦ μήτε ἐμέ, ὡς σέο πειρώμενος 1 λέγω λόγον τόνδε, μήτε γυναῖκα τὴν ἐμήν, μὴ τὶ τοι ἐξ αὐτῆς γένηται βλάβος. ἀρχήν γὰρ ἐγὼ μηχανήσομαι οὕτω ὥστε μηδέ μαθεῖν μιν ὀφθεῖσαν ὑπὸ σεῦ. ἐγὼ γάρ σε ἐς τὸ οἴκημα ἐν τῷ κοιμώμεθα ὄπισθε τῆς ἀνοιγομένης θύρης στήσω. μετὰ δʼ ἐμὲ ἐσελθόντα παρέσται καὶ ἡ γυνὴ ἡ ἐμὴ ἐς κοῖτον. κεῖται δὲ ἀγχοῦ τῆς ἐσόδου θρόνος· ἐπὶ τοῦτον τῶν ἱματίων κατὰ ἕν ἕκαστον ἐκδύνουσα θήσει, καὶ κατʼ ἡσυχίην πολλὴν παρέξει τοι θεήσασθαι. ἐπεὰν δέ ἀπὸ τοῦ θρόνου στείχῃ ἐπὶ τὴν εὐνήν κατὰ νώτου τε αὐτῆς γένῃ, σοὶ μελέτω τὸ ἐνθεῦτεν ὅκως μὴ σε ὄψεται ἰόντα διὰ θυρέων.” 1.10. ὃ μὲν δὴ ὡς οὐκ ἐδύνατο διαφυγεῖν, ἦν ἕτοιμος· ὁ δὲ Κανδαύλης, ἐπεὶ ἐδόκεε ὥρη τῆς κοίτης εἶναι, ἤγαγε τὸν Γύγεα ἐς τὸ οἴκημα. καὶ μετὰ ταῦτα αὐτίκα παρῆν καὶ ἡ γυνή. ἐσελθοῦσαν δὲ καὶ τιθεῖσαν τὰ εἵματα ἐθηεῖτο ὁ Γύγης. ὡς δὲ κατὰ νώτου ἐγένετο ἰούσης τῆς γυναικός ἐς τὴν κοίτην, ὑπεκδὺς ἐχώρεε ἔξω, καὶ ἡ γυνὴ ἐπορᾷ μιν ἐξιόντα. μαθοῦσὰ δὲ τὸ ποιηθέν ἐκ τοῦ ἀνδρὸς οὔτε ἀνέβωσε αἰσχυνθεῖσα οὔτε ἔδοξε μαθεῖν, ἐν νοῶ ἔχουσα τίσεσθαι τὸν Κανδαύλεα. παρὰ γὰρ τοῖσι Λυδοῖσι, σχεδὸν δὲ καὶ παρὰ τοῖσι ἄλλοισι βαρβάροισι καὶ ἄνδρα ὀφθῆναι γυμνόν ἐς αἰσχύνην μεγάλην φέρει. 1.11. τότε μὲν δὴ οὕτω οὐδέν δηλώσασα ἡσυχίην εἶχε. ὡς δὲ ἡμέρη τάχιστα ἐγεγόνεε, τῶν οἰκετέων τοὺς μάλιστα ὥρα πιστοὺς ἐόντας ἑωυτῇ, ἑτοίμους ποιησαμένη ἐκάλεε τὸν Γύγεα. ὁ δὲ οὐδὲν δοκέων αὐτήν τῶν πρηχθέντων ἐπίστασθαι ἦλθε καλεόμενος· ἐώθεε γὰρ καὶ πρόσθε, ὅκως ἡ βασίλεια καλέοι, φοιτᾶν. ὡς δὲ ὁ Γύγης ἀπίκετο, ἔλεγε ἡ γυνὴ τάδε. “νῦν τοί δυῶν ὁδῶν παρεουσέων Γύγη δίδωμί αἵρεσιν, ὁκοτέρην βούλεαι τραπέσθαι. ἢ γὰρ Κανδαύλεα ἀποκτείνας ἐμέ τε καὶ τὴν βασιληίην ἔχε τὴν Λυδῶν, ἢ αὐτόν σε αὐτίκα οὕτω ἀποθνήσκειν δεῖ, ὡς ἂν μὴ πάντα πειθόμενος Κανδαύλῃ τοῦ λοιποῦ ἴδῃς τὰ μὴ σε δεῖ. ἀλλʼ ἤτοι κεῖνόν γε τὸν ταῦτα βουλεύσαντα δεῖ ἀπόλλυσθαι, ἢ σε τὸν ἐμὲ γυμνήν θεησάμενον καὶ ποιήσαντα οὐ νομιζόμενα.” ὁ δὲ Γύγης τέως μὲν ἀπεθώμαζε τὰ λεγόμενα, μετὰ δὲ ἱκέτευε μὴ μιν ἀναγκαίῃ ἐνδέειν διακρῖναι τοιαύτην αἵρεσιν. οὔκων δὴ ἔπειθε, ἀλλʼ ὥρα ἀναγκαίην ἀληθέως προκειμένην ἢ τὸν δεσπότεα ἀπολλύναι ἢ αὐτὸν ὑπʼ ἄλλων ἀπόλλυσθαι· αἱρέεται αὐτὸς περιεῖναι. ἐπειρώτα δὴ λέγων τάδε. “ἐπεί με ἀναγκάζεις δεσπότεα τὸν ἐμὸν κτείνειν οὐκ ἐθέλοντα, φέρε ἀκούσω τέῳ καὶ τρόπῳ ἐπιχειρήσομεν αὐτῷ.” ἣ δὲ ὑπολαβοῦσα ἔφη “ἐκ τοῦ αὐτοῦ μὲν χωρίου ἡ ὁρμή ἔσται ὅθεν περ καὶ ἐκεῖνος ἐμέ ἐπεδέξατο γυμνήν, ὑπνωμένῳ δὲ ἡ ἐπιχείρησις ἔσται.” 1.12. ὡς δὲ ἤρτυσαν τὴν ἐπιβουλήν, νυκτὸς γενομένης ʽοὐ γὰρ ἐμετίετο ὁ Γύγης, οὐδέ οἱ ἦν ἀπαλλαγὴ οὐδεμία, ἀλλʼ ἔδεε ἤ αὐτὸν ἀπολωλέναι ἢ Κανδαύλεἀ εἵπετο ἐς τὸν θάλαμον τῇ γυναικί, καί μιν ἐκείνη, ἐγχειρίδιον δοῦσα, κατακρύπτει ὑπὸ τὴν αὐτὴν θύρην. καὶ μετὰ ταῦτα ἀναπαυομένου Κανδαύλεω ὑπεκδύς τε καὶ ἀποκτείνας αὐτὸν ἔσχε καὶ τὴν γυναῖκα καὶ τὴν βασιληίην Γύγης τοῦ καὶ Ἀρχίλοχος ὁ Πάριος κατὰ τὸν αὐτὸν χρόνον γενόμενος ἐν ἰάμβῳ τριμέτρῳ ἐπεμνήσθη. 1 1.13. ἔσχε δὲ τὴν βασιληίην καὶ ἐκρατύνθη ἐκ τοῦ ἐν Δελφοῖσι χρηστηρίου. ὡς γὰρ δὴ οἱ Λυδοὶ δεινόν ἐποιεῦντο τὸ Κανδαύλεω πάθος καὶ ἐν ὅπλοισι ἦσαν, συνέβησαν ἐς τὠυτὸ οἳ τε τοῦ Γύγεω στασιῶται καί οἱ λοιποὶ Λυδοί, ἤν μὲν τὸ χρηστήριον ἀνέλῃ μιν βασιλέα εἶναι Λυδῶν, τόν δὲ βασιλεύειν, ἤν δὲ μή, ἀποδοῦναι ὀπίσω ἐς Ἡρακλείδας τὴν ἀρχήν. ἀνεῖλέ τε δὴ τὸ χρηστήριον καὶ ἐβασίλευσε οὕτω Γύγης. τοσόνδε μέντοι εἶπε ἡ Πυθίη, ὡς Ἡρακλείδῃσι τίσις ἥξει ἐς τὸν πέμπτον ἀπόγονον Γύγεω. τούτου τοῦ ἔπεος Λυδοί τε καί οἱ βασιλέες αὐτῶν λόγον οὐδένα ἐποιεῦντο, πρὶν δὴ ἐπετελέσθη. 1.14. τὴν μὲν δὴ τυραννίδα οὕτω ἔσχον οἱ Μερμνάδαι τοὺς Ἡρακλείδας ἀπελόμενοι, Γύγης δὲ τυραννεύσας ἀπέπεμψε ἀναθήματα ἐς Δελφοὺς οὐκ ὀλίγα, ἀλλʼ ὅσα μὲν ἀργύρου ἀναθήματα, ἔστι οἱ πλεῖστα ἐν Δελφοῖσι, πάρεξ δὲ τοῦ ἀργύρου χρυσὸν ἄπλετον ἀνέθηκε ἄλλον τε καὶ τοῦ μάλιστα μνήμην ἄξιον ἔχειν ἐστί, κρητῆρες οἱ ἀριθμὸν ἓξ χρύσεοι ἀνακέαται. ἑστᾶσι δὲ οὗτοι ἐν τῷ Κορινθίων θησαυρῷ, σταθμὸν ἔχοντες τριήκοντα τάλαντα· ἀληθέι δὲ λόγῳ χρεωμένῳ οὐ Κορινθίων τοῦ δημοσίου ἐστὶ ὁ θησαυρός, ἀλλὰ Κυψέλου τοῦ Ἠετίωνος. οὗτος δὲ ὁ Γύγης πρῶτος βαρβάρων τῶν ἡμεῖς ἴδμεν ἐς Δελφοὺς ἀνέθηκε ἀναθήματα μετὰ Μίδην τὸν Γορδίεω Φρυγίης βασιλέα. ἀνέθηκε γὰρ δὴ καὶ Μίδης τὸν βασιλήιον θρόνον ἐς τὸν προκατίζων ἐδίκαζε, ἐόντα ἀξιοθέητον· κεῖται δὲ ὁ θρόνος οὗτος ἔνθα περ οἱ τοῦ Γύγεω κρητῆρες. ὁ δὲ χρυσός οὗτος καὶ ὁ ἄργυρος τὸν ὁ Γύγης ἀνέθηκε, ὑπὸ Δελφῶν καλέεται Γυγάδας ἐπὶ τοῦ ἀναθέντος ἐπωνυμίην. 1.15. ἐσέβαλε μέν νυν στρατιὴν καὶ οὗτος ἐπείτε ἦρξε ἔς τε Μίλητον καὶ ἐς Σμύρνην, καὶ Κολοφῶνος τὸ ἄστυ εἷλε· ἀλλʼ οὐδὲν γὰρ μέγα ἀπʼ αὐτοῦ ἄλλο ἔργον ἐγένετο βασιλεύσαντος δυῶν δέοντα τεσσεράκοντα ἔτεα, τοῦτον μὲν παρήσομεν τοσαῦτα ἐπιμνησθέντες, Ἄρδυος δὲ τοῦ Γύγεω μετὰ Γύγην βασιλεύσαντος μνήμην ποιήσομαι. οὗτος δὲ Πριηνέας τε εἷλε ἐς Μίλητόν τε ἐσέβαλε, ἐπὶ τούτου τε τυραννεύοντος Σαρδίων Κιμμέριοι ἐξ ἠθέων ὑπὸ Σκυθέων τῶν νομάδων ἐξαναστάντες ἀπίκοντο ἐς τὴν Ἀσίην καὶ Σάρδις πλὴν τῆς ἀκροπόλιος εἷλον. 1.16. Ἄρδυος δὲ βασιλεύσαντος ἑνὸς δέοντα πεντήκοντα ἔτεα ἐξεδέξατο Σαδυάττης ὁ Ἄρδυος, καὶ ἐβασίλευσε ἔτεα δυώδεκα, Σαδυάττεω δὲ Ἀλυάττης. οὗτος δὲ Κυαξάρῃ τε τῷ Δηιόκεω ἀπογόνῳ ἐπολέμησε καὶ Μήδοισι, Κιμμερίους τε ἐκ τῆς Ἀσίης ἐξήλασε, Σμύρνην τε τὴν ἀπὸ Κολοφῶνος κτισθεῖσαν εἷλε, ἐς Κλαζομενάς τε ἐσέβαλε. ἀπὸ μέν νυν τούτων οὐκ ὡς ἤθελε ἀπήλλαξε, ἀλλὰ προσπταίσας μεγάλως· ἄλλα δὲ ἔργα ἀπεδέξατο ἐὼν ἐν τῇ ἀρχῇ ἀξιαπηγητότατα τάδε. 1.17. ἐπολέμησε Μιλησίοισι, παραδεξάμενος τὸν πόλεμον παρὰ τοῦ πατρός. ἐπελαύνων γὰρ ἐπολιόρκεε τὴν Μίλητον τρόπῳ τοιῷδε· ὅκως μὲν εἴη ἐν τῇ γῇ καρπὸς ἁδρός, τηνικαῦτα ἐσέβαλλε τὴν στρατιήν· ἐστρατεύετο δὲ ὑπὸ συρίγγων τε καὶ πηκτίδων καὶ αὐλοῦ γυναικηίου τε καὶ ἀνδρηίου. ὡς δὲ ἐς τὴν Μιλησίην ἀπίκοιτο, οἰκήματα μὲν τὰ ἐπὶ τῶν ἀγρῶν οὔτε κατέβαλλε οὔτε ἐνεπίμπρη οὔτε θύρας ἀπέσπα, ἔα δὲ κατὰ χώρην ἑστάναι· ὁ δὲ τὰ τε δένδρεα καὶ τὸν καρπὸν τὸν ἐν τῇ γῇ ὅκως διαφθείρειε, ἀπαλλάσσετο ὀπίσω. τῆς γὰρ θαλάσσης οἱ Μιλήσιοι ἐπεκράτεον, ὥστε ἐπέδρης μὴ εἶναι ἔργον τῇ στρατιῇ. τὰς δὲ οἰκίας οὐ κατέβαλλε ὁ Λυδὸς τῶνδε εἵνεκα, ὅκως ἔχοιεν ἐνθεῦτεν ὁρμώμενοι τὴν γῆν σπείρειν τε καὶ ἐργάζεσθαι οἱ Μιλήσιοι, αὐτὸς δὲ ἐκείνων ἐργαζομένων ἔχοι τι καὶ σίνεσθαι ἐσβάλλων. 1.18. ταῦτα ποιέων ἐπολέμεε ἔτεα ἕνδεκα, ἐν τοῖσι τρώματα μεγάλα διφάσια Μιλησίων ἐγένετο, ἔν τε Λιμενηίῳ χώρης τῆς σφετέρης μαχεσαμένων καὶ ἐν Μαιάνδρου πεδίῳ. τὰ μέν νυν ἓξ ἔτεα τῶν ἕνδεκα Σαδυάττης ὁ Ἄρδυος ἔτι Λυδῶν ἦρχε, ὁ καὶ ἐσβάλλων τηνικαῦτα ἐς τὴν Μιλησίην τὴν στρατιήν· Σαδυάττης οὗτος γὰρ καὶ ὁ τὸν πόλεμον ἦν συνάψας· τὰ δὲ πέντε τῶν ἐτέων τὰ ἑπόμενα τοῖσι ἓξ Ἀλυάττης ὁ Σαδυάττεω ἐπολέμεε, ὃς παραδεξάμενος, ὡς καὶ πρότερον μοι δεδήλωται, παρὰ τοῦ πατρὸς τὸν πόλεμον προσεῖχε ἐντεταμένως. τοῖσι δὲ Μιλησίοισι οὐδαμοὶ Ἰώνων τὸν πόλεμον τοῦτον συνεπελάφρυνον ὅτι μὴ Χῖοι μοῦνοι. οὗτοι δὲ τὸ ὅμοιον ἀνταποδιδόντες ἐτιμώρεον· καὶ γὰρ δὴ πρότερον οἱ Μιλήσιοι τοῖσι Χίοισι τὸν πρὸς Ἐρυθραίους πόλεμον συνδιήνεικαν. 1.19. τῷ δὲ δυωδεκάτῳ ἔτεϊ ληίου ἐμπιπραμένου ὑπὸ τῆς στρατιῆς συνηνείχθη τι τοιόνδε γενέσθαι πρῆγμα· ὡς ἅφθη τάχιστα τὸ λήιον, ἀνέμῳ βιώμενον ἅψατο νηοῦ Ἀθηναίης ἐπίκλησιν Ἀσσησίης, ἁφθεὶς δὲ ὁ νηὸς κατεκαύθη. καὶ τὸ παραυτίκα μὲν λόγος οὐδεὶς ἐγένετο, μετὰ δὲ τῆς στρατιῆς ἀπικομένης ἐς Σάρδις ἐνόσησε ὁ Ἀλυάττης. μακροτέρης δέ οἱ γινομένης τῆς νούσου πέμπει ἐς Δελφοὺς θεοπρόπους, εἴτε δὴ συμβουλεύσαντός τευ, εἴτε καὶ αὐτῷ ἔδοξε πέμψαντα τὸν θεὸν ἐπειρέσθαι περὶ τῆς νούσου. τοῖσι δὲ ἡ Πυθίη ἀπικομένοισι ἐς Δελφοὺς οὐκ ἔφη χρήσειν πρὶν ἢ τὸν νηὸν τῆς Ἀθηναίης ἀνορθώσωσι, τὸν ἐνέπρησαν χώρης τῆς Μιλησίης ἐν Ἀσσησῷ. 1.20. Δελφῶν οἶδα ἐγὼ οὕτω ἀκούσας γενέσθαι· Μιλήσιοι δὲ τάδε προστιθεῖσι τούτοισι, Περίανδρον τὸν Κυψέλου ἐόντα Θρασυβούλῳ τῷ τότε Μιλήτου τυραννεύοντι ξεῖνον ἐς τὰ μάλιστα, πυθόμενον τὸ χρηστήριον τὸ τῷ Ἀλυάττῃ γενόμενον, πέμψαντα ἄγγελον κατειπεῖν, ὅκως ἄν τι προειδὼς πρὸς τὸ παρεὸν βουλεύηται. 1.21. Μιλήσιοι μέν νυν οὕτω λέγουσι γενέσθαι. Ἀλυάττης δέ, ὡς οἱ ταῦτα ἐξαγγέλθη, αὐτίκα ἔπεμπε κήρυκα ἐς Μίλητον βουλόμενος σπονδὰς ποιήσασθαι Θρασυβούλῳ τε καὶ Μιλησίοισι χρόνον ὅσον ἂν τὸν νηὸν οἰκοδομέῃ. ὃ μὲν δὴ ἀπόστολος ἐς τὴν Μίλητον ἦν, Θρασύβουλος δὲ σαφέως προπεπυσμένος πάντα λόγον, καὶ εἰδὼς τὰ Ἀλυάττης μέλλοι ποιήσειν, μηχανᾶται τοιάδε· ὅσος ἦν ἐν τῷ ἄστεϊ σῖτος καὶ ἑωυτοῦ καὶ ἰδιωτικός, τοῦτον πάντα συγκομίσας ἐς τὴν ἀγορὴν προεῖπε Μιλησίοισι, ἐπεὰν αὐτὸς σημήνῃ, τότε πίνειν τε πάντας καὶ κώμῳ χρᾶσθαι ἐς ἀλλήλους. 1.22. ταῦτα δὲ ἐποίεέ τε καὶ προηγόρευε Θρασύβουλος τῶνδε εἵνεκεν, ὅκως ἂν δὴ ὁ κῆρυξ ὁ Σαρδιηνὸς ἰδών τε σωρὸν μέγαν σίτου κεχυμένον καὶ τοὺς ἀνθρώπους ἐν εὐπαθείῃσι ἐόντας ἀγγείλῃ Ἀλυάττῃ· τὰ δὴ καὶ ἐγένετο. ὡς γὰρ δὴ ἰδών τε ἐκεῖνα ὁ κῆρυξ καὶ εἶπας πρὸς Θρασύβουλον τοῦ Λυδοῦ τὰς ἐντολὰς ἀπῆλθε ἐς τὰς Σάρδις, ὡς ἐγὼ πυνθάνομαι, διʼ οὐδὲν ἄλλο ἐγένετο ἡ διαλλαγή. ἐλπίζων γὰρ ὁ Ἀλυάττης σιτοδείην τε εἶναι ἰσχυρὴν ἐν τῇ Μιλήτῳ καὶ τὸν λεὼν τετρῦσθαι ἐς τὸ ἔσχατον κακοῦ, ἤκουε τοῦ κήρυκος νοστήσαντος ἐκ τῆς Μιλήτου τοὺς ἐναντίους λόγους ἢ ὡς αὐτὸς κατεδόκεε. μετὰ δὲ ἥ τε διαλλαγή σφι ἐγένετο ἐπʼ ᾧ τε ξείνους ἀλλήλοισι εἶναι καὶ συμμάχους, καὶ δύο τε ἀντὶ ἑνὸς νηοὺς τῇ Ἀθηναίῃ οἰκοδόμησε ὁ Ἀλυάττης ἐν τῇ Ἀσσησῷ, αὐτός τε ἐκ τῆς νούσου ἀνέστη. κατὰ μέν τὸν πρὸς Μιλησίους τε καὶ Θρασύβουλον πόλεμον Ἀλυάττῃ ὧδε ἔσχε. 1.23. Περίανδρος δὲ ἦν Κυψέλου παῖς οὗτος ὁ τῷ Θρασυβούλῳ τὸ χρηστήριον μηνύσας· ἐτυράννευε δὲ ὁ Περίανδρος Κορίνθου· τῷ δὴ λέγουσι Κορίνθιοι ʽὁμολογέουσι δέ σφι Λέσβιοἰ ἐν τῷ βίῳ θῶμα μέγιστον παραστῆναι, Ἀρίονα τὸν Μηθυμναῖον ἐπὶ δελφῖνος ἐξενειχθέντα ἐπὶ Ταίναρον, ἐόντα κιθαρῳδὸν τῶν τότε ἐόντων οὐδενὸς δεύτερον, καὶ διθύραμβον πρῶτον ἀνθρώπων τῶν ἡμεῖς ἴδμεν ποιήσαντά τε καὶ ὀνομάσαντα καὶ διδάξαντα ἐν Κορίνθῳ. 1.24. τοῦτον τὸν Ἀρίονα λέγουσι, τὸν πολλὸν τοῦ χρόνου διατρίβοντα παρὰ Περιάνδρῳ ἐπιθυμῆσαι πλῶσαι ἐς Ἰταλίην τε καὶ Σικελίην, ἐργασάμενον δὲ χρήματα μεγάλα θελῆσαι ὀπίσω ἐς Κόρινθον ἀπικέσθαι. ὁρμᾶσθαι μέν νυν ἐκ Τάραντος, πιστεύοντα δὲ οὐδαμοῖσι μᾶλλον ἢ Κορινθίοισι μισθώσασθαι πλοῖον ἀνδρῶν Κορινθίων. τοὺς δὲ ἐν τῷ πελάγεϊ ἐπιβουλεύειν τὸν Ἀρίονα ἐκβαλόντας ἔχειν τὰ χρήματα. τὸν δὲ συνέντα τοῦτο λίσσεσθαι, χρήματα μὲν σφι προϊέντα, ψυχὴν δὲ παραιτεόμενον. οὔκων δὴ πείθειν αὐτὸν τούτοισι, ἀλλὰ κελεύειν τοὺς πορθμέας ἢ αὐτὸν διαχρᾶσθαί μιν, ὡς ἂν ταφῆς ἐν γῇ τύχῃ, ἢ ἐκπηδᾶν ἐς τὴν θάλασσαν τὴν ταχίστην· ἀπειληθέντα δὴ τὸν Ἀρίονα ἐς ἀπορίην παραιτήσασθαι, ἐπειδή σφι οὕτω δοκέοι, περιιδεῖν αὐτὸν ἐν τῇ σκευῇ πάσῃ στάντα ἐν τοῖσι ἑδωλίοισι ἀεῖσαι· ἀείσας δὲ ὑπεδέκετο ἑωυτὸν κατεργάσασθαι. καὶ τοῖσι ἐσελθεῖν γὰρ ἡδονὴν εἰ μέλλοιεν ἀκούσεσθαι τοῦ ἀρίστου ἀνθρώπων ἀοιδοῦ, ἀναχωρῆσαι ἐκ τῆς πρύμνης ἐς μέσην νέα. τὸν δὲ ἐνδύντα τε πᾶσαν τὴν σκευὴν καὶ λαβόντα τὴν κιθάρην, στάντα ἐν τοῖσι ἑδωλίοισι διεξελθεῖν νόμον τὸν ὄρθιον, τελευτῶντος δὲ τοῦ νόμου ῥῖψαί μιν ἐς τὴν θάλασσαν ἑωυτὸν ὡς εἶχε σὺν τῇ σκευῇ πάσῃ. καὶ τοὺς μὲν ἀποπλέειν ἐς Κόρινθον, τὸν δὲ δελφῖνα λέγουσι ὑπολαβόντα ἐξενεῖκαι ἐπὶ Ταίναρον. ἀποβάντα δέ αὐτὸν χωρέειν ἐς Κόρινθον σὺν τῇ σκευῇ, καὶ ἀπικόμενον ἀπηγέεσθαι πᾶν τὸ γεγονός. Περίανδρον δὲ ὑπὸ ἀπιστίης Ἀρίονα μὲν ἐν φυλακῇ ἔχειν οὐδαμῇ μετιέντα, ἀνακῶς δὲ ἔχειν τῶν πορθμέων. ὡς δὲ ἄρα παρεῖναι αὐτούς, κληθέντας ἱστορέεσθαι εἴ τι λέγοιεν περὶ Ἀρίονος. φαμένων δὲ ἐκείνων ὡς εἴη τε σῶς περὶ Ἰταλίην καί μιν εὖ πρήσσοντα λίποιεν ἐν Τάραντι, ἐπιφανῆναί σφι τὸν Ἀρίονα ὥσπερ ἔχων ἐξεπήδησε· καὶ τοὺς ἐκπλαγέντας οὐκ ἔχειν ἔτι ἐλεγχομένους ἀρνέεσθαι. ταῦτα μέν νυν Κορίνθιοί τε καὶ Λέσβιοι λέγουσι, καὶ Ἀρίονος ἐστὶ ἀνάθημα χάλκεον οὐ μέγα ἐπὶ Ταινάρῳ, ἐπὶ δελφῖνος ἐπὲων ἄνθρωπος. 1.25. Ἀλυάττης δὲ ὁ Λυδὸς τὸν πρὸς Μιλησίους πόλεμον διενείκας μετέπειτα τελευτᾷ, βασιλεύσας ἔτεα ἑπτὰ καὶ πεντήκοντα. ἀνέθηκε δὲ ἐκφυγὼν τὴν νοῦσον δεύτερος οὗτος τῆς οἰκίης ταύτης ἐς Δελφοὺς κρητῆρά τε ἀργύρεον μέγαν καὶ ὑποκρητηρίδιον σιδήρεον κολλητόν, θέης ἄξιον διὰ πάντων τῶν ἐν Δελφοῖσι ἀναθημάτων, Γλαύκου τοῦ Χίου ποίημα, ὃς μοῦνος δὴ πάντων ἀνθρώπων σιδήρου κόλλησιν ἐξεῦρε. 2.19. ἐπέρχεται δὲ ὁ Νεῖλος, ἐπεὰν πληθύῃ, οὐ μοῦνον τὸ Δέλτα ἀλλὰ καὶ τοῦ Λιβυκοῦ τε λεγομένου χωρίου εἶναι καὶ τοῦ Ἀραβίου ἐνιαχῇ καὶ ἐπὶ δύο ἡμερέων ἑκατέρωθι ὁδόν, καὶ πλέον ἔτι τούτου καὶ ἔλασσον. τοῦ ποταμοῦ δὲ φύσιος πέρι οὔτε τι τῶν ἱρέων οὔτε ἄλλου οὐδενὸς παραλαβεῖν ἐδυνάσθην. πρόθυμος δὲ ἔα τάδε παρʼ αὐτῶν πυθέσθαι, ὅ τι κατέρχεται μὲν ὁ Νεῖλος πληθύων ἀπὸ τροπέων τῶν θερινέων ἀρξάμενος ἐπὶ ἑκατὸν ἡμέρας, πελάσας δὲ ἐς τὸν ἀριθμὸν τουτέων τῶν ἡμερέων ὀπίσω ἀπέρχεται ἀπολείπων τὸ ῥέεθρον, ὥστε βραχὺς τὸν χειμῶνα ἅπαντα διατελέει ἐὼν μέχρι οὗ αὖτις τροπέων τῶν θερινέων. τούτων ὦν πέρι οὐδενὸς οὐδὲν οἷός τε ἐγενόμην παραλαβεῖν παρὰ τῶν Αἰγυπτίων, ἱστορέων αὐτοὺς ἥντινα δύναμιν ἔχει ὁ Νεῖλος τὰ ἔμπαλιν πεφυκέναι τῶν ἄλλων ποταμῶν· ταῦτά τε δὴ τὰ λελεγμένα βουλόμενος εἰδέναι ἱστόρεον καὶ ὅ τι αὔρας ἀποπνεούσας μοῦνος ποταμῶν πάντων οὐ παρέχεται. 2.20. ἀλλὰ Ἑλλῄνων μὲν τινὲς ἐπίσημοι βουλόμενοι γενέσθαι σοφίην ἔλεξαν περὶ τοῦ ὕδατος τούτου τριφασίας ὁδούς· τῶν τὰς μὲν δύο τῶν ὁδῶν οὐδʼ ἀξιῶ μνησθῆναι εἰ μὴ ὅσον σημῆναι βουλόμενος μοῦνον· τῶν ἡ ἑτέρη μὲν λέγει τοὺς ἐτησίας ἀνέμους εἶναι αἰτίους πληθύειν τὸν ποταμόν, κωλύοντας ἐς θάλασσαν ἐκρέειν τὸν Νεῖλον. πολλάκις δὲ ἐτησίαι μὲν οὔκων ἔπνευσαν, ὁ δὲ Νεῖλος τὠυτὸ ἐργάζεται. πρὸς δέ, εἰ ἐτησίαι αἴτιοι ἦσαν, χρῆν καὶ τοὺς ἄλλους ποταμούς, ὅσοι τοῖσι ἐτησίῃσι ἀντίοι ῥέουσι, ὁμοίως πάσχειν καὶ κατὰ τὰ αὐτὰ τῷ Νείλῳ, καὶ μᾶλλον ἔτι τοσούτῳ ὅσῳ ἐλάσσονες ἐόντες ἀσθενέστερα τὰ ῥεύματα παρέχονται. εἰσὶ δὲ πολλοὶ μὲν ἐν τῇ Συρίῃ ποταμοὶ πολλοὶ δὲ ἐν τῇ Λιβύῃ, οἳ οὐδὲν τοιοῦτο πάσχουσι οἷόν τι καὶ ὁ Νεῖλος. 2.21. ἡ δʼ ἑτέρη ἀνεπιστημονεστέρη μὲν ἐστὶ τῆς λελεγμένης, λόγῳ δὲ εἰπεῖν θωμασιωτέρη· ἣ λέγει ἀπὸ τοῦ Ὠκεανοῦ ῥέοντα αὐτὸν ταῦτα μηχανᾶσθαι, τὸν δὲ Ὠκεανὸν γῆν περὶ πᾶσαν ῥέειν. 2.22. ἡ δὲ τρίτη τῶν ὁδῶν πολλὸν ἐπιεικεστάτη ἐοῦσα μάλιστα ἔψευσται· λέγει γὰρ δὴ οὐδʼ αὕτη οὐδέν, φαμένη τὸν Νεῖλον ῥέειν ἀπὸ τηκομένης χιόνος· ὃς ῥέει μὲν ἐκ Λιβύης διὰ μέσων Αἰθιόπων, ἐκδιδοῖ δὲ ἐς Αἴγυπτον. κῶς ὦν δῆτα ῥέοι ἂν ἀπὸ χιόνος, ἀπὸ τῶν θερμοτάτων ῥέων ἐς τὰ ψυχρότερα τὰ πολλά ἐστι; ἀνδρί γε λογίζεσθαι τοιούτων πέρι οἵῳ τε ἐόντι, ὡς οὐδὲ οἰκὸς ἀπὸ χιόνος μιν ῥέειν, πρῶτον μὲν καὶ μέγιστον μαρτύριον οἱ ἄνεμοι παρέχονται πνέοντες ἀπὸ τῶν χωρέων τουτέων θερμοί· δεύτερον δὲ ὅτι ἄνομβρος ἡ χώρη καὶ ἀκρύσταλλος διατελέει ἐοῦσα, ἐπὶ δὲ χιόνι πεσούσῃ πᾶσα ἀνάγκη ἐστὶ ὗσαι ἐν πέντε ἡμέρῃσι, ὥστε, εἰ ἐχιόνιζε, ὕετο ἂν ταῦτα τὰ χωρία· τρίτα δὲ οἱ ἄνθρωποι ὑπὸ τοῦ καύματος μέλανες ἐόντες. ἰκτῖνοι δὲ καὶ χελιδόνες διʼ ἔτεος ἐόντες οὐκ ἀπολείπουσι, γέρανοι δὲ φεύγουσαι τὸν χειμῶνα τὸν ἐν τῇ Σκυθικῇ χώρῃ γινόμενον φοιτῶσι ἐς χειμασίην ἐς τοὺς τόπους τούτους. εἰ τοίνυν ἐχιόνιζε καὶ ὅσον ὦν ταύτην τὴν χώρην διʼ ἧς τε ῥέει καὶ ἐκ τῆς ἄρχεται ῥέων ὁ Νεῖλος, ἦν ἂν τούτων οὐδέν, ὡς ἡ ἀνάγκη ἐλέγχει. 2.23. ὁ δὲ περὶ τοῦ Ὠκεανοῦ λέξας ἐς ἀφανὲς τὸν μῦθον ἀνενείκας οὐκ ἔχει ἔλεγχον· οὐ γὰρ τινὰ ἔγωγε οἶδα ποταμὸν Ὠκεανὸν ἐόντα, Ὅμηρον δὲ ἢ τινὰ τῶν πρότερον γενομένων ποιητέων δοκέω τὸ οὔνομα εὑρόντα ἐς ποίησιν ἐσενείκασθαι. 2.24. εἰ δὲ δεῖ μεμψάμενον γνώμας τὰς προκειμένας αὐτὸν περὶ τῶν ἀφανέων γνώμην ἀποδέξασθαι, φράσω διʼ ὅ τι μοι δοκέει πληθύνεσθαι ὁ Νεῖλος τοῦ θέρεος· τὴν χειμερινὴν ὥρην ἀπελαυνόμενος ὁ ἥλιος ἐκ τῆς ἀρχαίης διεξόδου ὑπὸ τῶν χειμώνων ἔρχεται τῆς Λιβύης τὰ ἄνω. ὡς μέν νυν ἐν ἐλαχίστῳ δηλῶσαι, πᾶν εἴρηται· τῆς γὰρ ἂν ἀγχοτάτω τε ᾖ χώρης οὗτος ὁ θεὸς καὶ κατὰ ἥντινα, ταύτην οἰκὸς διψῆν τε ὑδάτων μάλιστα καὶ τὰ ἐγχώρια ῥεύματα μαραίνεσθαι τῶν ποταμῶν. 2.25. ὡς δὲ ἐν πλέονι λόγῳ δηλῶσαι, ὧδε ἔχει. διεξιὼν τῆς Λιβύης τὰ ἄνω ὁ ἥλιος τάδε ποιέει· ἅτε διὰ παντὸς τοῦ χρόνου αἰθρίου τε ἐόντος τοῦ ἠέρος τοῦ κατὰ ταῦτα τὰ χωρία καὶ ἀλεεινῆς τῆς χώρης ἐούσης καὶ ἀνέμων ψυχρῶν, διεξιὼν ποιέει οἷόν περ καὶ τὸ θέρος ἔωθε ποιέειν ἰὼν τὸ μέσον τοῦ οὐρανοῦ· ἕλκει γὰρ ἐπʼ ἑωυτὸν τὸ ὕδωρ, ἑλκύσας δὲ ἀπωθέει ἐς τὰ ἄνω χωρία, ὑπολαμβάνοντες δὲ οἱ ἄνεμοι καὶ διασκιδνάντες τήκουσι· καὶ εἰσὶ οἰκότως οἱ ἀπὸ ταύτης τῆς χώρης πνέοντες, ὅ τε νότος καὶ ὁ λίψ, ἀνέμων πολλὸν τῶν πάντων ὑετιώτατοι δοκέει δέ μοι οὐδὲ πᾶν τὸ ὕδωρ τὸ ἐπέτειον ἑκάστοτε ἀποπέμπεσθαι τοῦ Νείλου ὁ ἥλιος, ἀλλὰ καὶ ὑπολείπεσθαι περὶ ἑωυτόν. πρηϋνομένου δὲ τοῦ χειμῶνος ἀπέρχεται ὁ ἥλιος ἐς μέσον τὸν οὐρανὸν ὀπίσω, καὶ τὸ ἐνθεῦτεν ἤδη ὁμοίως ἀπὸ πάντων ἕλκει τῶν ποταμῶν. τέως δὲ οἳ μὲν ὀμβρίου ὕδατος συμμισγομένου πολλοῦ αὐτοῖσι, ἅτε ὑομένης τε τῆς χώρης καὶ κεχαραδρωμένης, ῥέουσι μεγάλοι· τοῦ δὲ θέρεος τῶν τε ὄμβρων ἐπιλειπόντων αὐτοὺς καὶ ὑπὸ τοῦ ἡλίου ἑλκόμενοι ἀσθενέες εἰσί. ὁ δὲ Νεῖλος ἐὼν ἄνομβρος, ἑλκόμενος δὲ ὑπὸ τοῦ ἡλίου μοῦνος ποταμῶν τοῦτον τὸν χρόνον, οἰκότως αὐτὸς ἑωυτοῦ ῥέει πολλῷ ὑποδεέστερος ἢ τοῦ θέρεος· τότε μὲν γὰρ μετὰ πάντων τῶν ὑδάτων ἴσον ἕλκεται, τὸν δὲ χειμῶνα μοῦνος πιέζεται. 2.26. οὕτω τὸν ἥλιον νενόμικα τούτων αἴτιον εἶναι. αἴτιος δὲ ὁ αὐτὸς οὗτος κατὰ γνώμην τὴν ἐμὴν καὶ τὸν ἠέρα ξηρὸν τὸν ταύτῃ εἶναι, διακαίων τὴν διέξοδον ἑωυτοῦ· οὕτω τῆς Λιβύης τὰ ἄνω θέρος αἰεὶ κατέχει. εἰ δὲ ἡ στάσις ἤλλακτο τῶν ὡρέων, καὶ τοῦ οὐρανοῦ τῇ μὲν νῦν ὁ βορέης τε καὶ ὁ χειμὼν ἑστᾶσι, ταύτῃ μὲν τοῦ νότου ἦν ἡ στάσις καὶ τῆς μεσαμβρίης, τῇ δὲ ὁ νότος νῦν ἕστηκε, ταύτῃ δὲ ὁ βορέης, εἰ ταῦτα οὕτω εἶχε, ὁ ἥλιος ἂν ἀπελαυνόμενος ἐκ μέσου τοῦ οὐρανοῦ ὑπὸ τοῦ χειμῶνος καὶ τοῦ βορέω ἤιε ἂν τὰ ἄνω τῆς Εὐρώπης κατά περ νῦν τῆς Λιβύης ἔρχεται, διεξιόντα δʼ ἄν μιν διὰ πάσης Εὐρώπης ἔλπομαι ποιέειν ἂν τὸν Ἴστρον τά περ νῦν ἐργάζεται τὸν Νεῖλον. 2.27. τῆς αὔρης δὲ πέρι, ὅτι οὐκ ἀποπνέει, τήνδε ἔχω γνώμην, ὡς κάρτα ἀπὸ θερμέων χωρέων οὐκ οἰκός ἐστι οὐδὲν ἀποπνέειν, αὔρη δὲ ἀπὸ ψυχροῦ τινος φιλέει πνέειν. 2.28. ταῦτα μέν νυν ἔστω ὡς ἔστι τε καὶ ὡς ἀρχὴν ἐγένετο· τοῦ δὲ Νείλου τὰς πηγὰς οὔτε Αἰγυπτίων οὔτε Λιβύων οὔτε Ἑλλήνων τῶν ἐμοὶ ἀπικομένων ἐς λόγους οὐδεὶς ὑπέσχετο εἰδέναι, εἰ μὴ ἐν Αἰγύπτῳ ἐν Σάι πόλι ὁ γραμματιστὴς τῶν ἱρῶν χρημάτων τῆς Ἀθηναίης. οὗτος δʼ ἔμοιγε παίζειν ἐδόκεε φάμενος εἰδέναι ἀτρεκέως· ἔλεγε δὲ ὧδε, εἶναι δύο ὄρεα ἐς ὀξὺ τὰς κορυφὰς ἀπηγμένα, μεταξὺ Συήνης τε πόλιος κείμενα τῆς Θηβαΐδος καὶ Ἐλεφαντίνης, οὐνόματα δὲ εἶναι τοῖσι ὄρεσι τῷ μὲν Κρῶφι τῷ δὲ Μῶφι· τὰς ὦν δὴ πηγὰς τοῦ Νείλου ἐούσας ἀβύσσους ἐκ τοῦ μέσου τῶν ὀρέων τούτων ῥέειν, καὶ τὸ μὲν ἥμισυ τοῦ ὕδατος ἐπʼ Αἰγύπτου ῥέειν καὶ πρὸς βορέην ἄνεμον, τὸ δʼ ἕτερον ἥμισυ ἐπʼ Αἰθιοπίης τε καὶ νότου. ὡς δὲ ἄβυσσοι εἰσι αἱ πηγαί, ἐς διάπειραν ἔφη τούτου Ψαμμήτιχον Αἰγύπτου βασιλέα ἀπικέσθαι· πολλέων γὰρ αὐτὸν χιλιάδων ὀργυιέων πλεξάμενον κάλον κατεῖναι ταύτῃ καὶ οὐκ ἐξικέσθαι ἐς βυσσόν. οὕτω μὲν δὴ ὁ γραμματιστής, εἰ ἄρα ταῦτα γινόμενα ἔλεγε, ἀπέφαινε, ὡς ἐμὲ κατανοέειν, δίνας τινὰς ταύτῃ ἐούσας ἰσχυρὰς καὶ παλιρροίην, οἷα δὲ ἐμβάλλοντος τοῦ ὕδατος τοῖσι ὄρεσι, μὴ δύνασθαι κατιεμένην καταπειρητηρίην ἐς βυσσὸν ἰέναι. 2.29. ἄλλου δὲ οὐδενὸς οὐδὲν ἐδυνάμην πυθέσθαι. ἀλλὰ τοσόνδε μὲν ἄλλο ἐπὶ μακρότατον ἐπυθόμην, μέχρι μὲν Ἐλεφαντίνης πόλιος αὐτόπτης ἐλθών, τὸ δὲ ἀπὸ τούτου ἀκοῇ ἤδη ἱστορέων. ἀπὸ Ἐλεφαντίνης πόλιος ἄνω ἰόντι ἄναντες ἐστὶ χωρίον· ταύτῃ ὦν δεῖ τὸ πλοῖον διαδήσαντας ἀμφοτέρωθεν κατά περ βοῦν πορεύεσθαι· ἢν δὲ ἀπορραγῇ τὸ πλοῖον οἴχεται φερόμενον ὑπὸ ἰσχύος τοῦ ῥόου. τὸ δὲ χωρίον τοῦτο ἐστὶ ἐπʼ ἡμέρας τέσσερας πλόος, σκολιὸς δὲ ταύτῃ κατά περ ὁ Μαίανδρος ἐστὶ ὁ Νεῖλος· σχοῖνοι δὲ δυώδεκα εἰσὶ οὗτοι τοὺς δεῖ τούτῳ τῷ τρόπῳ διεκπλῶσαι. καὶ ἔπειτα ἀπίξεαι ἐς πεδίον λεῖον, ἐν τῷ νῆσον περιρρέει ὁ Νεῖλος· Ταχομψὼ οὔνομα αὐτῇ ἐστι. οἰκέουσι δὲ τὰ ἀπὸ Ἐλεφαντίνης ἄνω Αἰθίοπες ἤδη καὶ τῆς νήσου τὸ ἥμισυ, τὸ δὲ ἥμισυ Αἰγύπτιοι. ἔχεται δὲ τῆς νήσου λίμνην μεγάλη, τὴν πέριξ νομάδες Αἰθίοπες νέμονται· τὴν διεκπλώσας ἐς τοῦ Νείλου τὸ ῥέεθρον ἥξεις, τὸ ἐς τὴν λίμνην ταύτην ἐκδιδοῖ. καὶ ἔπειτα ἀποβὰς παρὰ τὸν ποταμὸν ὁδοιπορίην ποιήσεαι ἡμερέων τεσσεράκοντα· σκόπελοί τε γὰρ ἐν τῷ Νείλῳ ὀξέες ἀνέχουσι καὶ χοιράδες πολλαί εἰσι, διʼ ὧν οὐκ οἷά τε ἐστὶ πλέειν. διεξελθὼν δὲ ἐν τῇσι τεσσεράκοντα ἡμέρῃσι τοῦτο τὸ χωρίον, αὖτις ἐς ἕτερον πλοῖον ἐσβὰς δυώδεκα ἡμέρας πλεύσεαι, καὶ ἔπειτα ἥξεις ἐς πόλιν μεγάλην τῇ οὔνομα ἐστὶ Μερόη· λέγεται δὲ αὕτη ἡ πόλις εἶναι μητρόπολις τῶν ἄλλων Αἰθιόπων. οἱ δʼ ἐν ταύτῃ Δία θεῶν καὶ Διόνυσον μούνους σέβονται, τούτους τε μεγάλως τιμῶσι, καί σφι μαντήιον Διὸς κατέστηκε· στρατεύονται δὲ ἐπεάν σφεας ὁ θεὸς οὗτος κελεύῃ διὰ θεσπισμάτων, καὶ τῇ ἂν κελεύῃ, ἐκεῖσε. 2.30. ἀπὸ δὲ ταύτης τῆς πόλιος πλέων ἐν ἴσῳ χρόνῳ ἄλλῳ ἥξεις ἐς τοὺς αὐτομόλους ἐν ὅσῳ περ ἐξ Ἐλεφαντίνης ἦλθες ἐς τὴν μητρόπολιν τὴν Αἰθιόπων. τοῖσι δὲ αὐτομόλοισι τούτοισι οὔνομα ἐστὶ Ἀσμάχ, δύναται δὲ τοῦτο τὸ ἔπος κατὰ τὴν Ἑλλήνων γλῶσσαν οἱ ἐξ ἀριστερῆς χειρὸς παριστάμενοι βασιλέι. ἀπέστησαν δὲ αὗται τέσσερες καὶ εἴκοσι μυριάδες Αἰγυπτίων τῶν μαχίμων ἐς τοὺς Αἰθίοπας τούτους διʼ αἰτίην τοιήνδε. ἐπὶ Ψαμμητίχου βασιλέος φυλακαὶ κατέστησαν ἔν τε Ἐλεφαντίνῃ πόλι πρὸς Αἰθιόπων καὶ ἐν Δάφνῃσι τῇσι Πηλουσίῃσι ἄλλη πρὸς Ἀραβίων τε καὶ Ἀσσυρίων, καὶ ἐν Μαρέῃ πρὸς Λιβύης ἄλλη. ἔτι δὲ ἐπʼ ἐμεῦ καὶ Περσέων κατὰ ταὐτὰ αἱ φυλακαὶ ἔχουσι ὡς καὶ ἐπὶ Ψαμμητίχου ἦσαν· καὶ γὰρ ἐν Ἐλεφαντίνῃ Πέρσαι φρουρέουσι καὶ ἐν Δάφνῃσι. τοὺς ὦν δὴ Αἰγυπτίους τρία ἔτεα φρουρήσαντας ἀπέλυε οὐδεὶς τῆς φρουρῆς· οἳ δὲ βουλευσάμενοι καὶ κοινῷ λόγῳ χρησάμενοι πάντες ἀπὸ τοῦ Ψαμμητίχου ἀποστάντες ἤισαν ἐς Αἰθιοπίην. Ψαμμήτιχος δὲ πυθόμενος ἐδίωκε· ὡς δὲ κατέλαβε, ἐδέετο πολλὰ λέγων καί σφεας θεοὺς πατρωίους ἀπολιπεῖν οὐκ ἔα καὶ τέκνα καὶ γυναῖκας. τῶν δὲ τινὰ λέγεται δέξαντα τὸ αἰδοῖον εἰπεῖν, ἔνθα ἂν τοῦτο ᾖ, ἔσεσθαι αὐτοῖσι ἐνθαῦτα καὶ τέκνα καὶ γυναῖκας. οὗτοι ἐπείτε ἐς Αἰθιοπίην ἀπίκοντο, διδοῦσι σφέας αὐτοὺς τῷ Αἰθιόπων βασιλέι, ὁ δὲ σφέας τῷδε ἀντιδωρέεται· ἦσάν οἱ διάφοροι τινὲς γεγονότες τῶν Αἰθιόπων· τούτους ἐκέλευε ἐξελόντας τὴν ἐκείνων γῆν οἰκέειν. τούτων δὲ ἐσοικισθέντων ἐς τοὺς Αἰθίοπας ἡμερώτεροι γεγόνασι Αἰθίοπες, ἤθεα μαθόντες Αἰγύπτια. 2.31. μέχρι μέν νυν τεσσέρων μηνῶν πλόου καὶ ὁδοῦ γινώσκεται ὁ Νεῖλος πάρεξ τοῦ ἐν Αἰγύπτῳ ῥεύματος· τοσοῦτοι γὰρ συμβαλλομένῳ μῆνες εὑρίσκονται ἀναισιμούμενοι ἐξ Ἐλεφαντίνης πορευομένῳ ἐς τοὺς αὐτομόλους τούτους. ῥέει δὲ ἀπὸ ἑσπέρης τε καὶ ἡλίου δυσμέων. τὸ δὲ ἀπὸ τοῦδε οὐδεὶς ἔχει σαφέως φράσαι· ἔρημος γὰρ ἐστὶ ἡ χώρη αὕτη ὑπὸ καύματος. 2.32. ἀλλὰ τάδε μὲν ἤκουσα ἀνδρῶν Κυρηναίων φαμένων ἐλθεῖν τε ἐπὶ τὸ Ἄμμωνος χρηστήριον καὶ ἀπικέσθαι ἐς λόγους Ἐτεάρχῳ τῷ Ἀμμωνίων βασιλέι, καί κως ἐκ λόγων ἄλλων ἀπικέσθαι ἐς λέσχην περὶ τοῦ Νείλου, ὡς οὐδεὶς αὐτοῦ οἶδε τὰς πηγάς, καὶ τὸν Ἐτέαρχον φάναι ἐλθεῖν κοτε παρʼ αὐτὸν Νασαμῶνας ἄνδρας. τὸ δὲ ἔθνος τοῦτο ἐστὶ μὲν Λιβυκόν, νέμεται δὲ τὴν Σύρτιν τε καὶ τὴν πρὸς ἠῶ χώρην τῆς Σύρτιος οὐκ ἐπὶ πολλόν. ἀπικομένους δὲ τοὺς Νασαμῶνας καὶ εἰρωτωμένους εἴ τι ἔχουσι πλέον λέγειν περὶ τῶν ἐρήμων τῆς Λιβύης, φάναι παρὰ σφίσι γενέσθαι ἀνδρῶν δυναστέων παῖδας ὑβριστάς, τοὺς ἄλλα τε μηχανᾶσθαι ἀνδρωθέντας περισσὰ καὶ δὴ καὶ ἀποκληρῶσαι πέντε ἑωυτῶν ὀψομένους τὰ ἔρημα τῆς Λιβύης, καὶ εἴ τι πλέον ἴδοιεν τῶν τὰ μακρότατα ἰδομένων. τῆς γὰρ Λιβύης τὰ μὲν κατὰ τὴν βορηίην θάλασσαν ἀπʼ Αἰγύπτου ἀρξάμενοι μέχρι Σολόεντος ἄκρης, ἣ τελευτᾷ τῆς Λιβύης, παρήκουσι παρὰ πᾶσαν Λίβυες καὶ Λιβύων ἔθνεα πολλά, πλὴν ὅσον Ἕλληνες καὶ Φοίνικες ἔχουσι· τὰ δὲ ὑπὲρ θαλάσσης τε καὶ τῶν ἐπὶ θάλασσαν κατηκόντων ἀνθρώπων, τὰ κατύπερθε θηριώδης ἐστὶ ἡ Λιβύη· τὰ δὲ κατύπερθε τῆς θηριώδεος ψάμμος τε ἐστὶ καὶ ἄνυδρος δεινῶς καὶ ἔρημος πάντων. εἶπαι ὦν τοὺς νεηνίας ἀποπεμπομένους ὑπὸ τῶν ἡλίκων, ὕδασί τε καὶ σιτίοισι εὖ ἐξηρτυμένους, ἰέναι τὰ πρῶτα μὲν διὰ τῆς οἰκεομένης, ταύτην δὲ διεξελθόντας ἐς τὴν θηριώδεα ἀπικέσθαι, ἐκ δὲ ταύτης τὴν ἔρημον διεξιέναι, τὴν ὁδὸν ποιευμένους πρὸς ζέφυρον ἄνεμον, διεξελθόντας δὲ χῶρον πολλὸν ψαμμώδεα καὶ ἐν πολλῇσι ἡμέρῃσι ἰδεῖν δή κοτε δένδρεα ἐν πεδίῳ πεφυκότα, καί σφεας προσελθόντας ἅπτεσθαι τοῦ ἐπεόντος ἐπὶ τῶν δενδρέων καρποῦ, ἁπτομένοισι δέ σφι ἐπελθεῖν ἄνδρας μικρούς, μετρίων ἐλάσσονας ἀνδρῶν, λαβόντας δὲ ἄγειν σφέας· φωνῆς δὲ οὔτε τι τῆς ἐκείνων τοὺς Νασαμῶνας γινώσκειν οὔτε τοὺς ἄγοντας τῶν Νασαμώνων· ἄγειν τε δὴ αὐτοὺς διʼ ἑλέων μεγίστων, καὶ διεξελθόντας ταῦτα ἀπικέσθαι ἐς πόλιν ἐν τῇ πάντας εἶναι τοῖσι ἄγουσι τὸ μέγαθος ἴσους, χρῶμα δὲ μέλανας. παρὰ δὲ τὴν πόλιν ῥέειν ποταμὸν μέγαν, ῥέειν δὲ ἀπὸ ἑσπέρης αὐτὸν πρὸς ἥλιον ἀνατέλλοντα, φαίνεσθαι δὲ ἐν αὐτῷ κροκοδείλους. 2.33. ὁ μὲν δὴ τοῦ Ἀμμωνίου Ἐτεάρχου λόγος ἐς τοῦτό μοι δεδηλώσθω, πλὴν ὅτι ἀπονοστῆσαί τε ἔφασκε τοὺς Νασαμῶνας, ὡς οἱ Κυρηναῖοι ἔλεγον, καὶ ἐς τοὺς οὗτοι ἀπίκοντο ἀνθρώπους, γόητας εἶναι ἅπαντας. τὸν δὲ δὴ ποταμὸν τοῦτον τὸν παραρρέοντα καὶ Ἐτέαρχος συνεβάλλετο εἶναι Νεῖλον, καὶ δὴ καὶ ὁ λόγος οὕτω αἱρέει. ῥέει γὰρ ἐκ Λιβύης ὁ Νεῖλος καὶ μέσην τάμνων Λιβύην, καὶ ὡς ἐγὼ συμβάλλομαι τοῖσι ἐμφανέσι τὰ μὴ γινωσκόμενα τεκμαιρόμενος, τῷ Ἴστρῳ ἐκ τῶν ἴσων μέτρων ὁρμᾶται. Ἴστρος τε γὰρ ποταμὸς ἀρξάμενος ἐκ Κελτῶν καὶ Πυρήνης πόλιος ῥέει μέσην σχίζων τὴν Εὐρώπην· οἱ δὲ Κελτοὶ εἰσὶ ἔξω Ἡρακλέων στηλέων, ὁμουρέουσι δὲ Κυνησίοισι, οἳ ἔσχατοι πρὸς δυσμέων οἰκέουσι τῶν ἐν τῇ Εὐρώπῃ κατοικημένων· τελευτᾷ δὲ ὁ Ἴστρος ἐς θάλασσαν ῥέων τὴν τοῦ Εὐξείνου πόντου διὰ πάσης Εὐρώπης, τῇ Ἰστρίην οἱ Μιλησίων οἰκέουσι ἄποικοι. 2.34. ὁ μὲν δὴ Ἴστρος, ῥέει γὰρ διʼ οἰκεομένης, πρὸς πολλῶν γινώσκεται, περὶ δὲ τῶν τοῦ Νείλου πηγέων οὐδεὶς ἔχει λέγειν· ἀοίκητός τε γὰρ καὶ ἔρημος ἐστὶ ἡ Λιβύη διʼ ἧς ῥέει. περὶ δὲ τοῦ ῥεύματος αὐτοῦ, ἐπʼ ὅσον μακρότατον ἱστορεῦντα ἦν ἐξικέσθαι, εἴρηται· ἐκδιδοῖ δὲ ἐς Αἴγυπτον. ἡ δὲ Αἴγυπτος τῆς ὀρεινῆς Κιλικίης μάλιστά κῃ ἀντίη κέεται· ἐνθεῦτεν δὲ ἐς Σινώπην τὴν ἐν τῷ Εὐξείνῳ πόντῳ πέντε ἡμερέων ἰθέα ὁδὸς εὐζώνῳ ἀνδρί· ἡ δὲ Σινώπη τῷ Ἴστρῳ ἐκδιδόντι ἐς θάλασσαν ἀντίον κέεται. οὕτω τὸν Νεῖλον δοκέω διὰ πάσης τῆς Λιβύης διεξιόντα ἐξισοῦσθαι τῷ Ἴστρῳ. 2.50. σχεδὸν δὲ καὶ πάντων τὰ οὐνόματα τῶν θεῶν ἐξ Αἰγύπτου ἐλήλυθε ἐς τὴν Ἑλλάδα. διότι μὲν γὰρ ἐκ τῶν βαρβάρων ἥκει, πυνθανόμενος οὕτω εὑρίσκω ἐόν· δοκέω δʼ ὦν μάλιστα ἀπʼ Αἰγύπτου ἀπῖχθαι. ὅτι γὰρ δὴ μὴ Ποσειδέωνος καὶ Διοσκούρων, ὡς καὶ πρότερόν μοι ταῦτα εἴρηται, καὶ Ἥρης καὶ Ἱστίης καὶ Θέμιος καὶ Χαρίτων καὶ Νηρηίδων, τῶν ἄλλων θεῶν Αἰγυπτίοισι αἰεί κοτε τὰ οὐνόματα ἐστὶ ἐν τῇ χώρῃ. λέγω δὲ τὰ λέγουσι αὐτοὶ Αἰγύπτιοι. τῶν δὲ οὔ φασι θεῶν γινώσκειν τὰ οὐνόματα, οὗτοι δέ μοι δοκέουσι ὑπὸ Πελασγῶν ὀνομασθῆναι, πλὴν Ποσειδέωνος· τοῦτον δὲ τὸν θεὸν παρὰ Λιβύων ἐπύθοντο· οὐδαμοὶ γὰρ ἀπʼ ἀρχῆς Ποσειδέωνος οὔνομα ἔκτηνται εἰ μὴ Λίβυες καὶ τιμῶσι τὸν θεὸν τοῦτον αἰεί. νομίζουσι δʼ ὦν Αἰγύπτιοι οὐδʼ ἥρωσι οὐδέν. 2.59. πανηγυρίζουσι δὲ Αἰγύπτιοι οὐκ ἅπαξ τοῦ ἐνιαυτοῦ, πανηγύρις δὲ συχνάς, μάλιστα μὲν καὶ προθυμότατα ἐς Βούβαστιν πόλιν τῇ Ἀρτέμιδι, δεύτερα δὲ ἐς Βούσιριν πόλιν τῇ Ἴσι· ἐν ταύτῃ γὰρ δὴ τῇ πόλι ἐστὶ μέγιστον Ἴσιος ἱρόν, ἵδρυται δὲ ἡ πόλις αὕτη τῆς Αἰγύπτου ἐν μέσῳ τῷ Δέλτα· Ἶσις δὲ ἐστὶ κατὰ τὴν Ἑλλήνων γλῶσσαν Δημήτηρ. τρίτα δὲ ἐς Σάιν πόλιν τῇ Ἀθηναίῃ πανηγυρίζουσι, τέταρτα δὲ ἐς Ἡλίου πόλιν τῷ Ἡλίω, πέμπτα δὲ ἐς Βουτοῦν πόλιν τῇ Λητοῖ, ἕκτα δὲ ἐς Πάπρημιν πόλιν τῷ Ἄρεϊ. 2.145. ἐν Ἕλλησι μέν νυν νεώτατοι τῶν θεῶν νομίζονται εἶναι Ἡρακλέης τε καὶ Διόνυσος καὶ Πάν, παρʼ Αἰγυπτίοισι δὲ Πὰν μὲν ἀρχαιότατος καὶ τῶν ὀκτὼ τῶν πρώτων λεγομένων θεῶν, Ἡρακλέης δὲ τῶν δευτέρων τῶν δυώδεκα λεγομένων εἶναι, Διόνυσος δὲ τῶν τρίτων, οἳ ἐκ τῶν δυώδεκα θεῶν ἐγένοντο. Ἡρακλέι μὲν δὴ ὅσα αὐτοὶ Αἰγύπτιοι φασὶ εἶναι ἔτεα ἐς Ἄμασιν βασιλέα, δεδήλωταί μοι πρόσθε· Πανὶ δὲ ἔτι τούτων πλέονα λέγεται εἶναι, Διονύσῳ δʼ ἐλάχιστα τούτων, καὶ τούτῳ πεντακισχίλια καὶ μύρια λογίζονται εἶναι ἐς Ἄμασιν βασιλέα. καὶ ταῦτα Αἰγύπτιοι ἀτρεκέως φασὶ. ἐπίστασθαι, αἰεί τε λογιζόμενοι καὶ αἰεὶ ἀπογραφόμενοι τὰ ἔτεα. Διονύσῳ μέν νυν τῷ ἐκ Σεμέλης τῆς Κάδμου λεγομένῳ γενέσθαι κατὰ ἑξακόσια ἔτεα καὶ χίλια μάλιστα ἐστὶ ἐς ἐμέ, Ἡρακλέι δὲ τῷ Ἀλκμήνης κατὰ εἰνακόσια ἔτεα· Πανὶ δὲ τῷ ἐκ Πηνελόπης ʽἐκ ταύτης γὰρ καὶ Ἑρμέω λέγεται γενέσθαι ὑπὸ Ἑλλήνων ὁ Πάν’ ἐλάσσω ἔτεα ἐστὶ τῶν Τρωικῶν, κατὰ ὀκτακόσια μάλιστα ἐς ἐμέ. | 1.1. The Persian learned men say that the Phoenicians were the cause of the dispute. These (they say) came to our seas from the sea which is called Red, and having settled in the country which they still occupy, at once began to make long voyages. Among other places to which they carried Egyptian and Assyrian merchandise, they came to Argos, ,which was at that time preeminent in every way among the people of what is now called Hellas . The Phoenicians came to Argos, and set out their cargo. ,On the fifth or sixth day after their arrival, when their wares were almost all sold, many women came to the shore and among them especially the daughter of the king, whose name was Io (according to Persians and Greeks alike), the daughter of Inachus. ,As these stood about the stern of the ship bargaining for the wares they liked, the Phoenicians incited one another to set upon them. Most of the women escaped: Io and others were seized and thrown into the ship, which then sailed away for Egypt . 1.2. In this way, the Persians say (and not as the Greeks), was how Io came to Egypt, and this, according to them, was the first wrong that was done. Next, according to their story, some Greeks (they cannot say who) landed at Tyre in Phoenicia and carried off the king's daughter Europa. These Greeks must, I suppose, have been Cretans. So far, then, the account between them was balanced. But after this (they say), it was the Greeks who were guilty of the second wrong. ,They sailed in a long ship to Aea, a city of the Colchians, and to the river Phasis : and when they had done the business for which they came, they carried off the king's daughter Medea. ,When the Colchian king sent a herald to demand reparation for the robbery and restitution of his daughter, the Greeks replied that, as they had been refused reparation for the abduction of the Argive Io, they would not make any to the Colchians. 1.4. So far it was a matter of mere seizure on both sides. But after this (the Persians say), the Greeks were very much to blame; for they invaded Asia before the Persians attacked Europe . ,“We think,” they say, “that it is unjust to carry women off. But to be anxious to avenge rape is foolish: wise men take no notice of such things. For plainly the women would never have been carried away, had they not wanted it themselves. ,We of Asia did not deign to notice the seizure of our women; but the Greeks, for the sake of a Lacedaemonian woman, recruited a great armada, came to Asia, and destroyed the power of Priam. ,Ever since then we have regarded Greeks as our enemies.” For the Persians claim Asia for their own, and the foreign peoples that inhabit it; Europe and the Greek people they consider to be separate from them. 1.5. Such is the Persian account; in their opinion, it was the taking of Troy which began their hatred of the Greeks. ,But the Phoenicians do not tell the same story about Io as the Persians. They say that they did not carry her off to Egypt by force. She had intercourse in Argos with the captain of the ship. Then, finding herself pregt, she was ashamed to have her parents know it, and so, lest they discover her condition, she sailed away with the Phoenicians of her own accord. ,These are the stories of the Persians and the Phoenicians. For my part, I shall not say that this or that story is true, but I shall identify the one who I myself know did the Greeks unjust deeds, and thus proceed with my history, and speak of small and great cities of men alike. ,For many states that were once great have now become small; and those that were great in my time were small before. Knowing therefore that human prosperity never continues in the same place, I shall mention both alike. 1.6. Croesus was a Lydian by birth, son of Alyattes, and sovereign of all the nations west of the river Halys, which flows from the south between Syria and Paphlagonia and empties into the sea called Euxine . ,This Croesus was the first foreigner whom we know who subjugated some Greeks and took tribute from them, and won the friendship of others: the former being the Ionians, the Aeolians, and the Dorians of Asia, and the latter the Lacedaemonians. ,Before the reign of Croesus, all Greeks were free: for the Cimmerian host which invaded Ionia before his time did not subjugate the cities, but raided and robbed them. 1.7. Now the sovereign power that belonged to the descendants of Heracles fell to the family of Croesus, called the Mermnadae, in the following way. ,Candaules, whom the Greeks call Myrsilus, was the ruler of Sardis ; he was descended from Alcaeus, son of Heracles; Agron son of Ninus, son of Belus, son of Alcaeus, was the first Heraclid king of Sardis and Candaules son of Myrsus was the last. ,The kings of this country before Agron were descendants of Lydus, son of Atys, from whom this whole Lydian district got its name; before that it was called the land of the Meii. ,The Heraclidae, descendants of Heracles and a female slave of Iardanus, received the sovereignty from these and held it, because of an oracle; and they ruled for twenty-two generations, or five hundred and five years, son succeeding father, down to Candaules son of Myrsus. 1.8. This Candaules, then, fell in love with his own wife, so much so that he believed her to be by far the most beautiful woman in the world; and believing this, he praised her beauty beyond measure to Gyges son of Dascylus, who was his favorite among his bodyguard; for it was to Gyges that he entrusted all his most important secrets. ,After a little while, Candaules, doomed to misfortune, spoke to Gyges thus: “Gyges, I do not think that you believe what I say about the beauty of my wife; men trust their ears less than their eyes: so you must see her naked.” Gyges protested loudly at this. ,“Master,” he said, “what an unsound suggestion, that I should see my mistress naked! When a woman's clothes come off, she dispenses with her modesty, too. ,Men have long ago made wise rules from which one ought to learn; one of these is that one should mind one's own business. As for me, I believe that your queen is the most beautiful of all women, and I ask you not to ask of me what is lawless.” 1.9. Speaking thus, Gyges resisted: for he was afraid that some evil would come of it for him. But this was Candaules' answer: “Courage, Gyges! Do not be afraid of me, that I say this to test you, or of my wife, that you will have any harm from her. I will arrange it so that she shall never know that you have seen her. ,I will bring you into the chamber where she and I lie and conceal you behind the open door; and after I have entered, my wife too will come to bed. There is a chair standing near the entrance of the room: on this she will lay each article of her clothing as she takes it off, and you will be able to look upon her at your leisure. ,Then, when she moves from the chair to the bed, turning her back on you, be careful she does not see you going out through the doorway.” 1.10. As Gyges could not escape, he consented. Candaules, when he judged it to be time for bed, brought Gyges into the chamber; his wife followed presently, and when she had come in and was laying aside her garments, Gyges saw her; ,when she turned her back upon him to go to bed, he slipped from the room. The woman glimpsed him as he went out, and perceived what her husband had done. But though shamed, she did not cry out or let it be seen that she had perceived anything, for she meant to punish Candaules; ,since among the Lydians and most of the foreign peoples it is felt as a great shame that even a man be seen naked. 1.11. For the present she made no sign and kept quiet. But as soon as it was day, she prepared those of her household whom she saw were most faithful to her, and called Gyges. He, supposing that she knew nothing of what had been done, answered the summons; for he was used to attending the queen whenever she summoned him. ,When Gyges came, the lady addressed him thus: “Now, Gyges, you have two ways before you; decide which you will follow. You must either kill Candaules and take me and the throne of Lydia for your own, or be killed yourself now without more ado; that will prevent you from obeying all Candaules' commands in the future and seeing what you should not see. ,One of you must die: either he, the contriver of this plot, or you, who have outraged all custom by looking on me uncovered.” Gyges stood awhile astonished at this; presently, he begged her not to compel him to such a choice. ,But when he could not deter her, and saw that dire necessity was truly upon him either to kill his master or himself be killed by others, he chose his own life. Then he asked: “Since you force me against my will to kill my master, I would like to know how we are to lay our hands on him.” ,She replied, “You shall come at him from the same place where he made you view me naked: attack him in his sleep.” 1.12. When they had prepared this plot, and night had fallen, Gyges followed the woman into the chamber (for Gyges was not released, nor was there any means of deliverance, but either he or Candaules must die). She gave him a dagger and hid him behind the same door; ,and presently he stole out and killed Candaules as he slept. Thus he made himself master of the king's wife and sovereignty. He is mentioned in the iambic verses of Archilochus of Parus who lived about the same time. 1.13. So he took possession of the sovereign power and was confirmed in it by the Delphic oracle. For when the Lydians took exception to what was done to Candaules, and took up arms, the faction of Gyges came to an agreement with the rest of the people that if the oracle should ordain him king of the Lydians, then he would reign; but if not, then he would return the kingship to the Heraclidae. ,The oracle did so ordain, and Gyges thus became king. However, the Pythian priestess declared that the Heraclidae would have vengeance on Gyges' posterity in the fifth generation; an utterance to which the Lydians and their kings paid no regard until it was fulfilled. 1.14. Thus the Mermnadae robbed the Heraclidae of the sovereignty and took it for themselves. Having gotten it, Gyges sent many offerings to Delphi : there are very many silver offerings of his there; and besides the silver, he dedicated a hoard of gold, among which six golden bowls are the offerings especially worthy of mention. ,These weigh thirty talents and stand in the treasury of the Corinthians; although in truth it is not the treasury of the Corinthian people but of Cypselus son of Eetion. This Gyges then was the first foreigner whom we know who placed offerings at Delphi after the king of Phrygia, Midas son of Gordias. ,For Midas too made an offering: namely, the royal seat on which he sat to give judgment, and a marvellous seat it is. It is set in the same place as the bowls of Gyges. This gold and the silver offered by Gyges is called by the Delphians “Gygian” after its dedicator. 1.15. As soon as Gyges came to the throne, he too, like others, led an army into the lands of Miletus and Smyrna ; and he took the city of Colophon . But as he did nothing else great in his reign of thirty-eight years, I shall say no more of him, and shall speak instead of Ardys son of Gyges, who succeeded him. He took Priene and invaded the country of Miletus ; and it was while he was monarch of Sardis that the Cimmerians, driven from their homes by the nomad Scythians, came into Asia, and took Sardis, all but the acropolis. 1.16. Ardys reigned for forty-nine years and was succeeded by his son Sadyattes, who reigned for twelve years; and after Sadyattes came Alyattes, ,who waged war against Deioces' descendant Cyaxares and the Medes, drove the Cimmerians out of Asia, took Smyrna (which was a colony from Colophon ), and invaded the lands of Clazomenae . But he did not return from these as he wished, but with great disaster. of other deeds done by him in his reign, these were the most notable: 1.17. He continued the war against the Milesians which his father had begun. This was how he attacked and besieged Miletus : he sent his army, marching to the sound of pipes and harps and bass and treble flutes, to invade when the crops in the land were ripe; ,and whenever he came to the Milesian territory, he neither demolished nor burnt nor tore the doors off the country dwellings, but let them stand unharmed; but he destroyed the trees and the crops of the land, and so returned to where he came from; ,for as the Milesians had command of the sea, it was of no use for his army to besiege their city. The reason that the Lydian did not destroy the houses was this: that the Milesians might have homes from which to plant and cultivate their land, and that there might be the fruit of their toil for his invading army to lay waste. 1.18. He waged war in this way for eleven years, and in these years two great disasters overtook the Milesians, one at the battle of Limeneion in their own territory, and the other in the valley of the Maeander . ,For six of these eleven years Sadyattes son of Ardys was still ruler of Lydia, and it was he who invaded the lands of Miletus, for it was he who had begun the war; for the following five the war was waged by Sadyattes' son Alyattes, who, as I have indicated before, inherited the war from his father and carried it on vigorously. ,None of the Ionians helped to lighten this war for the Milesians, except the Chians: these lent their aid in return for a similar service done for them; for the Milesians had previously helped the Chians in their war against the Erythraeans. 1.19. In the twelfth year, when the Lydian army was burning the crops, the fire set in the crops, blown by a strong wind, caught the temple of Athena called Athena of Assesos, and the temple burned to the ground. ,For the present no notice was taken of this. But after the army had returned to Sardis, Alyattes fell ill; and, as his sickness lasted longer than it should, he sent to Delphi to inquire of the oracle, either at someone's urging or by his own wish to question the god about his sickness. ,But when the messengers came to Delphi, the Pythian priestess would not answer them before they restored the temple of Athena at Assesos in the Milesian territory, which they had burnt. 1.20. I know this much to be so because the Delphians told me. The Milesians add that Periander son of Cypselus, a close friend of the Thrasybulus who then was sovereign of Miletus, learned what reply the oracle had given to Alyattes, and sent a messenger to tell Thrasybulus so that his friend, forewarned, could make his plans accordingly. 1.21. The Milesians say it happened so. Then, when the Delphic reply was brought to Alyattes, he promptly sent a herald to Miletus, offering to make a truce with Thrasybulus and the Milesians during his rebuilding of the temple. So the envoy went to Miletus . But Thrasybulus, forewarned of the whole matter, and knowing what Alyattes meant to do, devised the following plan: ,he brought together into the marketplace all the food in the city, from private stores and his own, and told the men of Miletus all to drink and celebrate together when he gave the word. 1.22. Thrasybulus did this so that when the herald from Sardis saw a great heap of food piled up, and the citizens celebrating, he would bring word of it to Alyattes: ,and so it happened. The herald saw all this, gave Thrasybulus the message he had been instructed by the Lydian to deliver, and returned to Sardis ; and this, as I learn, was the sole reason for the reconciliation. ,For Alyattes had supposed that there was great scarcity in Miletus and that the people were reduced to the last extremity of misery; but now on his herald's return from the town he heard an account contrary to his expectations; ,so presently the Lydians and Milesians ended the war and agreed to be friends and allies, and Alyattes built not one but two temples of Athena at Assesos, and recovered from his illness. That is the story of Alyattes' war against Thrasybulus and the Milesians. 1.23. Periander, who disclosed the oracle's answer to Thrasybulus, was the son of Cypselus, and sovereign of Corinth . The Corinthians say (and the Lesbians agree) that the most marvellous thing that happened to him in his life was the landing on Taenarus of Arion of Methymna, brought there by a dolphin. This Arion was a lyre-player second to none in that age; he was the first man whom we know to compose and name the dithyramb which he afterwards taught at Corinth . 1.24. They say that this Arion, who spent most of his time with Periander, wished to sail to Italy and Sicily, and that after he had made a lot of money there he wanted to come back to Corinth . ,Trusting none more than the Corinthians, he hired a Corinthian vessel to carry him from Tarentum . But when they were out at sea, the crew plotted to take Arion's money and cast him overboard. Discovering this, he earnestly entreated them, asking for his life and offering them his money. ,But the crew would not listen to him, and told him either to kill himself and so receive burial on land or else to jump into the sea at once. ,Abandoned to this extremity, Arion asked that, since they had made up their minds, they would let him stand on the half-deck in all his regalia and sing; and he promised that after he had sung he would do himself in. ,The men, pleased at the thought of hearing the best singer in the world, drew away toward the waist of the vessel from the stern. Arion, putting on all his regalia and taking his lyre, stood up on the half-deck and sang the “Stirring Song,” and when the song was finished he threw himself into the sea, as he was with all his regalia. ,So the crew sailed away to Corinth ; but a dolphin (so the story goes) took Arion on his back and bore him to Taenarus. Landing there, he went to Corinth in his regalia, and when he arrived, he related all that had happened. ,Periander, skeptical, kept him in confinement, letting him go nowhere, and waited for the sailors. When they arrived, they were summoned and asked what news they brought of Arion. While they were saying that he was safe in Italy and that they had left him flourishing at Tarentum, Arion appeared before them, just as he was when he jumped from the ship; astonished, they could no longer deny what was proved against them. ,This is what the Corinthians and Lesbians say, and there is a little bronze memorial of Arion on Taenarus, the figure of a man riding upon a dolphin. 1.25. Alyattes the Lydian, his war with the Milesians finished, died after a reign of fifty-seven years. ,He was the second of his family to make an offering to Delphi (after recovering from his illness) of a great silver bowl on a stand of welded iron. Among all the offerings at Delphi, this is the most worth seeing, and is the work of Glaucus the Chian, the only one of all men who discovered how to weld iron. 2.19. When the Nile is in flood, it overflows not only the Delta but also the lands called Libyan and Arabian, as far as two days' journey from either bank in places, and sometimes more than this, sometimes less. Concerning its nature, I could not learn anything either from the priests or from any others. ,Yet I was anxious to learn from them why the Nile comes down with a rising flood for a hundred days from the summer solstice; and when this number of days is passed, sinks again with a diminishing stream, so that the river is low for the whole winter until the summer solstice again. ,I was not able to get any information from any of the Egyptians regarding this, when I asked them what power the Nile has to be contrary in nature to all other rivers. I wished to know this, and asked; also, why no breezes blew from it as from every other river. 2.20. But some of the Greeks, wishing to be notable for cleverness, put forward three opinions about this river, two of which I would not even mention except just to show what they are. ,One of them maintains that the Etesian winds are the cause of the river being in flood, because they hinder the Nile from emptying into the sea. But there are many times when the Etesian winds do not blow, yet the Nile does the same as before. ,And further, if the Etesian winds were the cause, then the other rivers which flow contrary to those winds should be affected like the Nile, and even more so, since being smaller they have a weaker current. Yet there are many rivers in Syria and many in Libya, and they behave nothing like the Nile . 2.21. The second opinion is less grounded on knowledge than the previous, though it is more marvellous to the ear: according to it, the river effects what it does because it flows from Ocean, which flows around the whole world. 2.22. The third opinion is by far the most plausible, yet the most erroneous of all. It has no more truth in it than the others. According to this, the Nile flows from where snows melt; but it flows from Libya through the midst of Ethiopia, and comes out into Egypt . ,How can it flow from snow, then, seeing that it comes from the hottest places to lands that are for the most part cooler? In fact, for a man who can reason about such things, the principal and strongest evidence that the river is unlikely to flow from snows is that the winds blowing from Libya and Ethiopia are hot. ,In the second place, the country is rainless and frostless; but after snow has fallen, it has to rain within five days ; so that if it snowed, it would rain in these lands. And thirdly, the men of the country are black because of the heat. ,Moreover, kites and swallows live there all year round, and cranes come every year to these places to winter there, flying from the wintry weather of Scythia . Now, were there but the least fall of snow in this country through which the Nile flows and where it rises, none of these things would happen, as necessity proves. 2.23. The opinion about Ocean is grounded in obscurity and needs no disproof; for I know of no Ocean river; and I suppose that Homer or some older poet invented this name and brought it into his poetry. 2.24. If, after having condemned the opinions proposed, I must indicate what I myself think about these obscure matters, I shall say why I think the Nile floods in the summer. During the winter, the sun is driven by storms from his customary course and passes over the inland parts of Libya . ,For the briefest demonstration, everything has been said; for whatever country this god is nearest, or over, it is likely that that land is very thirsty for water and that the local rivers are dried up. 2.25. A lengthier demonstration goes as follows. In its passage over the inland parts of Libya, the sun does this: as the air is always clear in that region, the land warm, and the winds cool, the sun does in its passage exactly as it would do in the summer passing through the middle of the heaven: ,it draws the water to itself, and having done so, expels it away to the inland regions, and the winds catch it and scatter and dissolve it; and, as is to be expected, those that blow from that country, the south and the southwest, are the most rainy of all winds. ,Yet I think that the sun never lets go of all of the water that it draws up from the Nile yearly, but keeps some back near itself. Then, as the winter becomes milder, the sun returns to the middle of the heaven, and after that draws from all rivers alike. ,Meanwhile, the other rivers are swollen to high flood by the quantity of water that falls into them from the sky, because the country is rained on and cut into gullies; but in the summer they are low, lacking the rain and being drawn up too by the sun. ,But the Nile, being fed by no rain, and being the only river drawn up by the sun in winter, at this time falls far short of the height that it had in summer; which is but natural; for in summer all other waters too and not it alone are attracted to the sun, but in the winter it alone is afflicted. 2.26. I am convinced, therefore, that the sun is the cause of this phenomenon. The dryness of the air in these parts is also caused by the sun, in my opinion, because it burns its way through it; hence, it is always summer in the inland part of Libya . ,But were the stations of the seasons changed, so that the south wind and the summer had their station where the north wind and winter are now set, and the north wind was where the south wind is now—if this were so, the sun, when driven from mid-heaven by the winter and the north wind, would pass over the inland parts of Europe as it now passes over Libya, and I think that in its passage over all Europe it would have the same effect on the Ister as it now does on the Nile . 2.27. And as to why no breeze blows from the river, this is my opinion: it is not natural that any breeze blow from very hot places; breezes always come from that which is very cold. 2.28. Let this be, then, as it is and as it was in the beginning. But as to the sources of the Nile, no one that conversed with me, Egyptian, Libyan, or Greek, professed to know them, except the recorder of the sacred treasures of Athena in the Egyptian city of Saïs. ,I thought he was joking when he said that he had exact knowledge, but this was his story. Between the city of Syene in the Thebaid and Elephantine, there are two hills with sharp peaks, one called Crophi and the other Mophi. ,The springs of the Nile, which are bottomless, rise between these hills; half the water flows north towards Egypt, and the other half south towards Ethiopia . ,He said that Psammetichus king of Egypt had put to the test whether the springs are bottomless: for he had a rope of many thousand fathoms' length woven and let down into the spring, but he could not reach to the bottom. ,This recorder, then, if he spoke the truth, showed, I think, that there are strong eddies and an upward flow of water, such that with the stream rushing against the hills the sounding-line when let down cannot reach bottom. 2.29. I was unable to learn anything from anyone else, but this much further I did learn by the most extensive investigation that I could make, going as far as the city of Elephantine to look myself, and beyond that by question and hearsay. ,Beyond Elephantine, as one travels inland, the land rises. Here one must pass with the boat roped on both sides as men harness an ox; and if the rope breaks, the boat will be carried away by the strength of the current. ,This part of the river is a four days' journey by boat, and the Nile here is twisty just as the Maeander ; a distance of twelve schoeni must be passed in the foregoing manner. After that, you come to a level plain, where there is an island in the Nile, called Takhompso. ,The country above Elephantine now begins to be inhabited by Ethiopians: half the people of the island are Ethiopians, and half Egyptians. Near the island is a great lake, on whose shores live nomadic Ethiopians. After crossing this, you come to the stream of the Nile, which empties into this lake. ,Then you disembark and journey along the river bank for forty days; for there are sharp projecting rocks in the Nile and many reefs, through which no boat can pass. ,Having traversed this part in forty days as I have said, you take boat again and so travel for twelve days until you come to a great city called Meroe, which is said to be the capital of all Ethiopia . ,The people of the place worship no other gods but Zeus and Dionysus; these they greatly honor, and they have a place of divination sacred to Zeus; they send out armies whenever and wherever this god through his oracle commands them. 2.30. From this city you make a journey by water equal in distance to that by which you came from Elephantine to the capital city of Ethiopia, and you come to the land of the Deserters. These Deserters are called Asmakh, which translates, in Greek, as “those who stand on the left hand of the king”. ,These once revolted and joined themselves to the Ethiopians, two hundred and forty thousand Egyptians of fighting age. The reason was as follows. In the reign of Psammetichus, there were watchposts at Elephantine facing Ethiopia, at Daphnae of Pelusium facing Arabia and Assyria, and at Marea facing Libya . ,And still in my time the Persians hold these posts as they were held in the days of Psammetichus; there are Persian guards at Elephantine and at Daphnae . Now the Egyptians had been on guard for three years, and no one came to relieve them; so, organizing and making common cause, they revolted from Psammetichus and went to Ethiopia . ,Psammetichus heard of it and pursued them; and when he overtook them, he asked them in a long speech not to desert their children and wives and the gods of their fathers. Then one of them, the story goes, pointed to his genitals and said that wherever that was, they would have wives and children. ,So they came to Ethiopia, and gave themselves up to the king of the country; who, to make them a gift in return, told them to dispossess certain Ethiopians with whom he was feuding, and occupy their land. These Ethiopians then learned Egyptian customs and have become milder-mannered by intermixture with the Egyptians. 2.31. To a distance of four months' travel by land and water, then, there is knowledge of the Nile, besides the part of it that is in Egypt . So many months, as reckoning shows, are found to be spent by one going from Elephantine to the country of the Deserters. The river flows from the west and the sun's setting. Beyond this, no one has clear information to declare; for all that country is desolate because of the heat. 2.32. But I heard this from some men of Cyrene, who told me that they had gone to the oracle of Ammon, and conversed there with Etearchus king of the Ammonians, and that from other subjects the conversation turned to the Nile, how no one knows the source of it. Then Etearchus told them that once he had been visited by some Nasamonians. ,These are a Libyan people, inhabiting the country of the Syrtis and a little way to the east of the Syrtis . ,When these Nasamonians were asked on their arrival if they brought any news concerning the Libyan desert, they told Etearchus that some sons of their leading men, proud and violent youths, when they came to manhood, besides planning other wild adventures, had chosen by lot five of their company to visit the deserts of Libya and see whether they could see any farther than those who had seen the farthest. ,It must be known that the whole northern seacoast of Libya, from Egypt as far as the promontory of Soloeis, which is the end of Libya, is inhabited throughout its length by Libyans, many tribes of them, except the part held by Greeks and Phoenicians; the region of Libya that is above the sea and the inhabitants of the coast is infested by wild beasts; and farther inland than the wild-beast country everything is sand, waterless and desolate. ,When the young men left their companions, being well supplied with water and provisions, they journeyed first through the inhabited country, and after passing this they came to the region of wild beasts. ,After this, they travelled over the desert, towards the west, and crossed a wide sandy region, until after many days they saw trees growing in a plain; when they came to these and were picking the fruit of the trees, they were met by little men of less than common stature, who took them and led them away. The Nasamonians did not know these men's language nor did the escort know the language of the Nasamonians. ,The men led them across great marshes, after crossing which they came to a city where all the people were of a stature like that of the guides, and black. A great river ran past this city, from the west towards the rising sun; crocodiles could be seen in it. 2.33. This is enough of the story told by Etearchus the Ammonian; except he said that the Nasamonians returned, as the men of Cyrene told me, and that the people to whose country they came were all wizards; ,as to the river that ran past the city, Etearchus guessed it to be the Nile ; and reason proves as much. For the Nile flows from Libya, right through the middle of it; and as I guess, reasoning about things unknown from visible signs, it rises proportionally as far away as does the Ister. ,For the Ister flows from the land of the Celts and the city of Pyrene through the very middle of Europe ; now the Celts live beyond the Pillars of Heracles, being neighbors of the Cynesii, who are the westernmost of all the peoples inhabiting Europe . ,The Ister, then, flows clean across Europe and ends its course in the Euxine sea, at Istria, which is inhabited by Milesian colonists. 2.34. The Ister, since it flows through inhabited country, is known from many reports; but no one can speak of the source of the Nile ; for Libya, though which it runs, is uninhabited and desert. Regarding its course, I have related everything that I could learn by inquiry; and it issues into Egypt . Now Egypt lies about opposite to the mountainous part of Cilicia ; ,from there, it is a straight five days' journey for an unencumbered man to Sinope on the Euxine ; and Sinope lies opposite the place where the Ister falls into the sea. Thus I suppose the course of the Nile in its passage through Libya to be like the course of the Ister. 2.50. In fact, the names of nearly all the gods came to Hellas from Egypt . For I am convinced by inquiry that they have come from foreign parts, and I believe that they came chiefly from Egypt . ,Except the names of Poseidon and the Dioscuri, as I have already said, and Hera, and Hestia, and Themis, and the Graces, and the Nereids, the names of all the gods have always existed in Egypt . I only say what the Egyptians themselves say. The gods whose names they say they do not know were, as I think, named by the Pelasgians, except Poseidon, the knowledge of whom they learned from the Libyans. ,Alone of all nations the Libyans have had among them the name of Poseidon from the beginning, and they have always honored this god. The Egyptians, however, are not accustomed to pay any honors to heroes. 2.59. The Egyptians hold solemn assemblies not once a year, but often. The principal one of these and the most enthusiastically celebrated is that in honor of Artemis at the town of Bubastis , and the next is that in honor of Isis at Busiris. ,This town is in the middle of the Egyptian Delta, and there is in it a very great temple of Isis, who is Demeter in the Greek language. ,The third greatest festival is at Saïs in honor of Athena; the fourth is the festival of the sun at Heliopolis, the fifth of Leto at Buto, and the sixth of Ares at Papremis. 2.145. Among the Greeks, Heracles, Dionysus, and Pan are held to be the youngest of the gods. But in Egypt, Pan is the most ancient of these and is one of the eight gods who are said to be the earliest of all; Heracles belongs to the second dynasty (that of the so-called twelve gods); and Dionysus to the third, which came after the twelve. ,How many years there were between Heracles and the reign of Amasis, I have already shown; Pan is said to be earlier still; the years between Dionysus and Amasis are the fewest, and they are reckoned by the Egyptians at fifteen thousand. ,The Egyptians claim to be sure of all this, since they have reckoned the years and chronicled them in writing. ,Now the Dionysus who was called the son of Semele, daughter of Cadmus, was about sixteen hundred years before my time, and Heracles son of Alcmene about nine hundred years; and Pan the son of Penelope (for according to the Greeks Penelope and Hermes were the parents of Pan) was about eight hundred years before me, and thus of a later date than the Trojan war. |
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| 24. Plato, Laws, "678e-9b", "679a" (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 110 |
| 25. Plato, Statesman, "271e-6c", "272b-d" (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 131 |
26. Sophocles, Philoctetes, 334-336 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bär et al, Quintus of Smyrna’s 'Posthomerica': Writing Homer Under Rome (2022) 134 | 336. Well, noble alike are the slayer and the slain. But I am at a loss to know, son, whether I should first inquire into the wrong done you, or mourn the dead. Neoptolemu |
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27. Plato, Protagoras, 320c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •metamorphoses (ovid), cyparissus Found in books: Walter, Time in Ancient Stories of Origin (2020) 11| 320c. διδακτόν ἐστιν ἡ ἀρετή, μὴ φθονήσῃς ἀλλʼ ἐπίδειξον. | 320c. do not grudge us your demonstration. No, Socrates, I will not grudge it you; but shall I, as an old man speaking to his juniors, put my demonstration in the form of a fable, or of a regular exposition? Many of the company sitting by him instantly bade him treat his subject whichever way he pleased. Well then, he said, I fancy the more agreeable way is for me to tell you a fable. There was once a time when there were gods, but no mortal creatures. [320d] And when to these also came their destined time to be created, the gods moulded their forms within the earth, of a mixture made of earth and fire and all substances that are compounded with fire and earth. When they were about to bring these creatures to light, they charged Prometheus and Epimetheus to deal to each the equipment of his proper faculty. Epimetheus besought Prometheus that he might do the dealing himself; “And when I have dealt,” he said, “you shall examine.” [320e] Having thus persuaded him he dealt; and in dealing he attached strength without speed; to some, while the weaker he equipped with speed; and some he armed, while devising for others, along with an unarmed condition, some different faculty for preservation. To those which he invested with smallness he dealt a winged escape or an underground habitation; those which he increased in largeness he preserved 320c. do not grudge us your demonstration. |
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28. Plato, Symposium, 189d, 205de, 212c, 190d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Walter, Time in Ancient Stories of Origin (2020) 11| 190d. γενόμενοι. νῦν μὲν γὰρ αὐτούς, ἔφη, διατεμῶ δίχα ἕκαστον, καὶ ἅμα μὲν ἀσθενέστεροι ἔσονται, ἅμα δὲ χρησιμώτεροι ἡμῖν διὰ τὸ πλείους τὸν ἀριθμὸν γεγονέναι· καὶ βαδιοῦνται ὀρθοὶ ἐπὶ δυοῖν σκελοῖν. ἐὰν δʼ ἔτι δοκῶσιν ἀσελγαίνειν καὶ μὴ ʼθέλωσιν ἡσυχίαν ἄγειν, πάλιν αὖ, ἔφη, τεμῶ δίχα, ὥστʼ ἐφʼ ἑνὸς πορεύσονται σκέλους ἀσκωλιάζοντες. ταῦτα εἰπὼν ἔτεμνε τοὺς ἀνθρώπους δίχα, ὥσπερ οἱ τὰ ὄα τέμνοντες | 190d. I propose now to slice every one of them in two, so that while making them weaker we shall find them more useful by reason of their multiplication; and they shall walk erect upon two legs. If they continue turbulent and do not choose to keep quiet, I will do it again, said he; I will slice every person in two, and then they must go their ways on one leg, hopping. So saying, he sliced each human being in two, just as they slice sorb-apples to make a dry preserve, or eggs with hairs; |
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29. Isocrates, Panathenaicus, 125, 124 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Walter, Time in Ancient Stories of Origin (2020) 11 | 124. For they administered both the affairs of the state and their own affairs as righteously and honorably as was to be expected of men who were descended from the gods, who were the first to found a city and to make use of laws, who at all times had practised reverence in relation to the gods and justice in relation to mankind, who were neither of mixed origin nor invaders of a foreign territory but were, on the contrary, alone among the Hellenes, |
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| 30. Aristotle, Poetics, 1459b, 1459a (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Greensmith, The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation (2021) 237 |
| 31. Callimachus, Epigrams, 51 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ovid’s poems, metamorphoses Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 90 |
| 32. Theocritus, Epigrams, 5.1-5.4 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ovid, metamorphoses Found in books: Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 25 |
| 33. Theocritus, Idylls, 6.43-6.45, 7.13-7.14, 20.28-20.31 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ovid, metamorphoses Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 135; Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 25 |
34. Aratus Solensis, Phaenomena, 100-135, 96-99, 136 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 86| 136. παρθένος, ἐγγὺς ἐοῦσα πολυσκέπτοιο Βοώτεω. | |
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| 35. Callimachus, Epigrams, 51 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ovid’s poems, metamorphoses Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 90 |
36. Lycophron, Alexandra, 1292-1295, 273-274, 1291 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 230| 1291. ὄλοιντο ναῦται πρῶτα Καρνῖται κύνες, | 1291. My curse, first upon the Carnite sailor hounds! the merchant wolves who carried off from Lerne the ox-eyed girl, the bull-maiden, to bring to the lord of Memphis a fatal bride, and raised the beacon of hatred for the two continents. For afterward the Curetes, Idaean boars, seeking to avenge the rape by their heavy deed of violence, carried off captive in a bull-formed vessel the Saraptian heifer to the Dictaean palace to be the bride of Asteros, the lord of Crete. Nor were they contended when they had taken like for like; but sent Teucer and his Draucian father Scamandrus a raping army to the dwelling-place of the Bebryces to war with mice; of the seed of those men Dardanus begat the authors of my race, when he married the noble Cretan maiden Arisba. |
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| 37. Plautus, Amphitruo, 475.841.962 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •ovid’s poems, metamorphoses Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 36 |
| 38. Ennius, Annales, 1 r.54, 1 r.110, 1.54, 1.55, 2.108, 2.107, 2.106 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 155, 167 |
| 39. Cicero, Fragments, 20 ewbank (aratea) (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •metallic ages, in ovid, metamorphoses Found in books: Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 86 |
| 40. Cicero, Timaeus, 1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •metallic ages, in ovid, metamorphoses •pythagoras, in ovid, metamorphoses Found in books: Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 42 |
41. Cicero, Brutus, 76, 46 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Walter, Time in Ancient Stories of Origin (2020) 11| 46. itaque ait Aristoteles, cum sublatis in Sicilia Sicilia G : Siciliam L tyrannis res privatae longo intervallo iudiciis repeterentur, tum primum, quod esset acuta illa gens et controversia †natura et controversia natura L : et controversa in ea iura Madvig : et controversia nata Peter : et controversiis nata Jacobs : et c. matura Martha , artem et praecepta Siculos Coracem et Tisiam conscripsisse—nam antea neminem solitum via nec arte, sed accurate tamen et descripte descripte Schmitz : de scripto L plerosque dicere—; scriptas- que fuisse et paratas a Protagora rerum inlustrium disputa- tiones, qui qui Eberhard : quae L nunc communes appellantur loci; | 46. Aristotle, therefore, informs us, that when the Tyrants were expelled from Sicily, and private property (after a long interval of servitude) was determined by public trials, the Sicilians Corax and Teisias (for this people, in general, were very quick and acute, and had a natural turn for controversy) first attempted to write precepts on the art of speaking. Before them, he says, there was no one who spoke by method, and rules of art, though there were many who discoursed very sensibly, and generally from written notes: but Protagoras took the pains to compose a number of dissertations, on such leading and general topics as are now called common places. |
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42. Cicero, On Laws, 1.3 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •ovid’s poems, metamorphoses Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 120 | 1.3. ATTICUS: I donʼt doubt it, my Quintus; but there is one question I would ask, not of you, but of the poet Marcus himself, whether the tree is indebted for its celebrity to his verses alone, or whether the circumstance they record really happened in the history of Marius? MARCUS CICERO: I will answer you frankly, my Atticus. But you must first inform me what you think of the tradition which asserts, that not far from your house at Rome, Proculus Julius beheld our first king Romulus walking after his decease, and that he heard him declare his desire of being invoked as a God, of being entitled Quirinus, and of having a temple there dedicated to his memory? Tell me also what you think of the tradition of the Athenians, who maintain that not far from your Athenian villa, Boreas made a stolen match with Orithyia, for so runs the story. |
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43. Cicero, On The Nature of The Gods, 1.119, 2.62 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •metamorphoses (ovid) •ovid’s poems, metamorphoses Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 120; Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 154 | 1.119. Or those who teach that brave or famous or powerful men have been deified after death, and that it is these who are the real objects of the worship, prayers and adoration which we are accustomed to offer — are not they entirely devoid of all sense of religion? This theory was chiefly developed by Euhemerus, who was translated and imitated especially by our poet Ennius. Yet Euhemerus describes the death and burial of certain gods; are we then to think of him as upholding religion, or rather as utterly and entirely destroying it? I say nothing of the holy and awe‑inspiring sanctuary of Eleusis, Where tribes from earth's remotest confines seek Initiation, and I pass over Samothrace and those occult mysteries Which throngs of worshippers at dead of night In forest coverts deep do celebrate at Lemnos, since such mysteries when interpreted and rationalized prove to have more to do with natural science than with theology. 2.62. Everything, then, from which any great utility proceeded was deified; and, indeed, the names I have just now mentioned are declaratory of the particular virtue of each Deity. It has been a general custom likewise, that men who have done important service to the public should be exalted to heaven by fame and universal consent. Thus Hercules, Castor and Pollux, Aesculapius, and Liber became Gods (I mean Liber the son of Semele, and not him whom our ancestors consecrated in such state and solemnity with Ceres and Libera; the difference in which may be seen in our Mysteries. But because the offsprings of our bodies are called "Liberi" (children), therefore the offspring of Ceres are called Liber and Libera; thus likewise Romulus, or Quirinus — for they are thought to be the same — became a God. They are justly esteemed as Deities, since their souls subsist and enjoy eternity, from whence they are perfect and immortal beings. 2.62. Those gods therefore who were the authors of various benefits owned their deification to the value of the benefits which they bestowed, and indeed the names that I just now enumerated express the various powers of the gods that bear them. "Human experience moreover and general custom have made it a practice to confer the deification of renown and gratitude upon of distinguished benefactors. This is the origin of Hercules, of Castor and Pollux, of Aesculapius, and also of Liber (I mean Liber the son of Semele, not the Liber whom our ancestors solemnly and devoutly consecrated with Ceres and Libera, the import of which joint consecration may be gathered from the mysteries; but Liber and Libera were so named as Ceres' offspring, that being the meaning of our Latin word liberi — a use which has survived in the case of Libera but not of Liber) — and this is also the origin of Romulus, who is believed to be the same as Quirinus. And these benefactors were duly deemed divine, as being both supremely good and immortal, because their souls survived and enjoyed eternal life. |
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44. Cicero, Republic, 1.25-1.26, 6.14, 6.24, 6.26 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 140; Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 163, 164; Walter, Time in Ancient Stories of Origin (2020) 11| 1.25. Atque eius modi quiddam etiam bello illo maximo, quod Athenienses et Lacedaemonii summa inter se contentione gesserunt, Pericles ille, et auctoritate et eloquentia et consilio princeps civitatis suae, cum obscurato sole tenebrae factae essent repente Atheniensiumque animos summus timor occupavisset, docuisse civis suos dicitur, id quod ipse ab Anaxagora, cuius auditor fuerat, acceperat, certo illud tempore fieri et necessario, cum tota se luna sub orbem solis subiecisset; itaque, etsi non omni intermenstruo, tamen id fieri non posse nisi certo intermenstruo tempore. Quod cum disputando rationibusque docuisset, populum liberavit metu; erat enim tum haec nova et ignota ratio, solem lunae oppositu solere deficere, quod Thaletem Milesium primum vidisse dicunt. Id autem postea ne nostrum quidem Ennium fugit; qui ut scribit, anno trecentesimo quinquagesimo fere post Romam conditam Nonis Iunis soli luna obstitit et nox. Atque hac in re tanta inest ratio atque sollertia, ut ex hoc die, quem apud Ennium et in maximis annalibus consignatum videmus, superiores solis defectiones reputatae sint usque ad illam, quae Nonis Quinctilibus fuit regte Romulo; quibus quidem Romulum tenebris etiamsi natura ad humanum exitum abripuit, virtus tamen in caelum dicitur sustulisse. 1.26. Tum Tubero: Videsne, Africane, quod paulo ante secus tibi videbatur, doc lis, quae videant ceteri. Quid porro aut praeclarum putet in rebus humanis, qui haec deorum regna perspexerit, aut diuturnum, qui cognoverit, quid sit aeternum, aut gloriosum, qui viderit, quam parva sit terra, primum universa, deinde ea pars eius, quam homines incolant, quamque nos in exigua eius parte adfixi plurimis ignotissimi gentibus speremus tamen nostrum nomen volitare et vagari latissime? 6.14. Hic ego, etsi eram perterritus non tam mortis metu quam insidiarum a meis, quaesivi tamen, viveretne ipse et Paulus pater et alii, quos nos extinctos arbitraremur. Immo vero, inquit, hi vivunt, qui e corporum vinculis tamquam e carcere evolaverunt, vestra vero, quae dicitur, vita mors est. Quin tu aspicis ad te venientem Paulum patrem? Quem ut vidi, equidem vim lacrimarum profudi, ille autem me complexus atque osculans flere prohibebat. 6.24. qui nec pauciores et certe meliores fuerunt viri, praesertim cum apud eos ipsos, a quibus audiri nomen nostrum potest, nemo unius anni memoriam consequi possit. Homines enim populariter annum tantum modo solis, id est unius astri, reditu metiuntur; cum autem ad idem, unde semel profecta sunt, cuncta astra redierint eandemque totius caeli discriptionem longis intervallis rettulerint, tum ille vere vertens annus appellari potest; in quo vix dicere audeo quam multa hominum saecula teneantur. Namque ut olim deficere sol hominibus exstinguique visus est, cum Romuli animus haec ipsa in templa penetravit, quandoque ab eadem parte sol eodemque tempore iterum defecerit, tum signis omnibus ad principium stellisque revocatis expletum annum habeto; cuius quidem anni nondum vicesimam partem scito esse conversam. 6.26. Quae cum dixisset, Ego vero, inquam, Africane, siquidem bene meritis de patria quasi limes ad caeli aditum patet, quamquam a pueritia vestigiis ingressus patris et tuis decori vestro non defui, nunc tamen tanto praemio exposito enitar multo vigilantius. Et ille: Tu vero enitere et sic habeto, non esse te mortalem, sed corpus hoc; nec enim tu is es, quem forma ista declarat, sed mens cuiusque is est quisque, non ea figura, quae digito demonstrari potest. Deum te igitur scito esse, siquidem est deus, qui viget, qui sentit, qui meminit, qui providet, qui tam regit et moderatur et movet id corpus, cui praepositus est, quam hunc mundum ille princeps deus; et ut mundum ex quadam parte mortalem ipse deus aeternus, sic fragile corpus animus sempiternus movet. | 1.25. And a similar story is told of an event in that great war in which the Athenians and Lacedaemonians contended so fiercely. For when the sun was suddenly obscured and darkness reigned, and the Athenians were overwhelmed with the greatest terror, Pericles, who was then supreme among his countrymen in influence, eloquence, and wisdom, is said to have communicated to his fellow-citizens the information he had received from Anaxagoras, whose pupil he had been - that this phenomenon occurs at fixed periods and by inevitable law, whenever the moon passes entirely beneath the orb of the sun, and that therefore, though it does not happen at every new moon, it cannot happen except at certain periods of the new moon. When he had discussed the subject and given the explanation of the phenomenon, the people were freed of their fears. For at that time it was a strange and unfamiliar idea that the sun was regularly eclipsed by the interposition of the moon - a fact which Thales of Miletus is said to have been the first to observe. But later even our own Ennius was not ignorant of it, for he wrote that, in about the three hundred and fiftieth year after Rome was founded : In the month of June - the day was then the fifth - The moon and night obscured the shining sun. And now so much exact knowledge in regard to this matter has been gained that, by the use of the date recorded by Ennius and in the Great Annals, the dates of previous eclipses of the sun have been reckoned, all the way back to that which occurred on July fifth in the reign of Romulus. For even though, during the darkness of that eclipse, Nature carried Romulus away to man's inevitable end, yet the story is that it was his merit that caused his translation to heaven. 1.26. Tubero. Do you see, Africanus, that what you had a different opinion of a short time ago . . . Scipio. . . . things which others may see. Furthermore how can any man regard anything in human affairs either as exalted, if he has examined into yonder realms of the gods, or as of long duration, if he has realized the meaning of eternity, or as glorious, if he has perceived how small is the earth - not only the earth as a whole, but especially that part of it which is inhabited by man - and has noticed how we Romans, though confined to a scanty portion of it and entirely unknown to many races of men, hope nevertheless that our name will be borne abroad on wings and will spread to the ends of the earth ? 6.14. Though I was then thoroughly terrified, more by the thought of treachery among my own kinsmen than by the fear of death, nevertheless I asked him whether he and my father Paulus and the others whom we think of as dead, were really still alive. "Surely all those are alive," he said, "who have escaped from the bondage of the body as from a prison; but that life of yours, which men so call, is really death. Do you not see your father Paulus approaching you ?" When I saw him I poured forth a flood of tears, but he embraced and kissed me, and forbade me to weep. 6.24. who were no less numerous and were certainly better men; especially as not one of those who may hear our names can retain any recollection for the space of a single year? For people commonly measure the year by the circuit of the sun, that is, of a single star alone; but when all the stars return to the place from which they at first set forth, and, at long intervals, restore the original configuration of the whole heaven, then that can truly be called a revolving year. ** I hardly dare to say how many generations of men are contained within such a year; for as once the sun appeared to men to be eclipsed and blotted out, at the time when the soul of Romulus entered these regions, so when the sun shall again be eclipsed at the same point and in the same season, you may believe that all the planets and stars have returned to their original positions, and that a year has actually elapsed. But be sure that a twentieth part of such a year has not yet passed . 6.26. When he had spoken thus, I said: "If indeed a path to heaven, as it were, is open to those who have served their country well, henceforth I will redouble my efforts, spurred on by so splendid a reward, though even from my boyhood I have followed in the footsteps of my father and yourself, and have not failed to emulate your glory. " He answered: "Strive on indeed, and be sure that it is not you that is mortal, but only your body. For that man whom your outward form reveals is not yourself ; the spirit is the true self, not that physical figure which can be pointed out by the finger. Know, then, that you are a god, if a god is that which lives, feels, remembers, and foresees, and which rules, governs, and moves the body over which it is set, just as the supreme God above us rules this universe. And just as the eternal God moves the universe, which is partly mortal, so an immortal spirit moves the frail body. |
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| 45. Cicero, Pro Archia, a b c d\n0 "4.8" "4.8" "4 8" (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •ovid, metamorphoses Found in books: Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 122 |
46. Cicero, Academica, 1.9 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •metamorphoses (ovid), cyparissus Found in books: Walter, Time in Ancient Stories of Origin (2020) 13| 1.9. Tum ego Sunt sunt uera *g . an s. vero? inquam “ista Varro. nam nos in nostra urbe peregritis errantisque tamquam hospites tui libri quasi domum deduxerunt, reduxerunt s Aug. ut possemus aliquando qui et ubi essemus agnoscere. tu aetatem patriae tu descriptiones discr. cod. Aug. l Mue. temporum, tu sacrorum iura tu sacerdotum, sacerdotem pm 1 nr tu domesticam tu bellicam bellicam] publicam Aug. disciplinam, tu sedum sedum vel -ium codd. Aug. plerique sedem *g*d regionum locorum tu omnium divinarum humanarumque rerum nomina genera officia causas aperuisti; nos ... aperuisti Aug. civ. 6, 2 plurimum plurimumque s Ald. -que idem p. Gr. quidem poetis a petis *d nostris omninoque Latinis et litteris luminis et verbis attulisti atque ipse varium et elegans omni fere numero poema fecisti, philosophiamque multis locis inchoasti, ad impellendum satis, ad edocendum parum. | |
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| 47. Cicero, Fragments, 20 ewbank (aratea) (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •metallic ages, in ovid, metamorphoses Found in books: Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 86 |
| 48. Varro, On The Latin Language, 5.74.1, 7.5 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •ovid’s poems, metamorphoses Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 36, 140 |
| 49. Hebrew Bible, Daniel, "2 esdras", "3.44" (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 208 |
| 50. Cicero, Fragments, 20 ewbank (aratea) (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •metallic ages, in ovid, metamorphoses Found in books: Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 86 |
51. Septuagint, Wisdom of Solomon, 13.1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •ovid, metamorphoses Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 382 | 13.1. The right hand of the Lord hath covered me; The right hand of the Lord hath spared us. 13.1. For all men who were ignorant of God were foolish by nature;and they were unable from the good things that are seen to know him who exists,nor did they recognize the craftsman while paying heed to his works; |
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| 52. Polybius, Histories, 3.6.1-9.5 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •metamorphoses (ovid), cyparissus Found in books: Walter, Time in Ancient Stories of Origin (2020) 8 |
| 53. Horace, Letters, a b c d\n0 "1.2.25" "1.2.25" "1 2\n1 2.1.225 2.1.225 2 1\n2 1.1.4 1.1.4 1 1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Keith and Edmondson, Roman Literary Cultures: Domestic Politics, Revolutionary Poetics, Civic Spectacle (2016) 115 |
| 54. Horace, Odes, a b c d\n0 3.3.15 3.3.15 3 3\n1 3.3.16 3.3.16 3 3\n2 3.30 3.30 3 30\n3 4.6.12 4.6.12 4 6\n4 4.6.10 4.6.10 4 6\n5 "1.2" "1.2" "1 2"\n6 4.6.11 4.6.11 4 6\n7 4.6.9 4.6.9 4 6\n8 4.6.8 4.6.8 4 6\n9 4.6.7 4.6.7 4 6\n10 4.6.6 4.6.6 4 6\n11 4.6.5 4.6.5 4 6\n12 4.6.4 4.6.4 4 6\n13 4.6.3 4.6.3 4 6\n14 3.3.7 3.3.7 3 3\n15 3.3.8 3.3.8 3 3\n16 "3.3.9" "3.3.9" "3 3\n17 "3.3.10" "3.3.10" "3 3\n18 "3.3.12" "3.3.12" "3 3\n19 3.3.40 3.3.40 3 3\n20 1.2.20 1.2.20 1 2\n21 1.2.19 1.2.19 1 2\n22 3.3.42 3.3.42 3 3\n23 3.3.41 3.3.41 3 3\n24 1.2.10 1.2.10 1 2\n25 1.2.9 1.2.9 1 2\n26 1.2.5 1.2.5 1 2\n27 1.2.6 1.2.6 1 2\n28 1.2.7 1.2.7 1 2\n29 1.2.8 1.2.8 1 2\n30 1.2.12 1.2.12 1 2\n31 1.2.11 1.2.11 1 2\n32 1.2.1 1.2.1 1 2\n33 1.2.13 1.2.13 1 2\n34 1.2.18 1.2.18 1 2\n35 1.2.4 1.2.4 1 2\n36 1.2.17 1.2.17 1 2\n37 1.2.16 1.2.16 1 2\n38 1.2.15 1.2.15 1 2\n39 1.2.14 1.2.14 1 2\n40 1.2.3 1.2.3 1 2\n41 1.2.2 1.2.2 1 2\n42 3.25.3 3.25.3 3 25\n43 3.25.2 3.25.2 3 25 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 167 |
55. Horace, Ars Poetica, 12-13, 75-76 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Fielding, Transformations of Ovid in Late Antiquity (2017) 11| 76. post etiam inclusa est voti sententia compos; | |
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| 56. Germanicus Caesar, Aratea, 554-556, 558-560, 557 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 164 |
57. Lucretius Carus, On The Nature of Things, a b c d\n0 1.79 1.79 1 79\n1 1.78 1.78 1 78\n2 1.77 1.77 1 77\n3 1.76 1.76 1 76\n4 1.62 1.62 1 62\n.. ... ... .. ...\n140 5.408 5.408 5 408\n141 5.407 5.407 5 407\n142 "3.1090" "3.1090" "3 1090"\n143 5.985 5.985 5 985\n144 "5.96" "5.96" "5 96"\n\n[145 rows x 4 columns] (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Walter, Time in Ancient Stories of Origin (2020) 11| 1.79. opteritur, nos exaequat victoria caelo. | |
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58. Livy, History, 1.16.5-1.16.8, 9.46.6, 23.21.7 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •ovid’s poems, metamorphoses Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 36, 140| 1.16.5. et consilio etiam unius hominis addita rei dicitur fides. namque Proculus Iulius, sollicita civitate desiderio regis et infensa patribus, gravis, ut traditur, quamvis magnae rei auctor, in contionem prodit. 1.16.6. “Romulus” inquit, “Quirites, parens urbis huius, prima hodierna luce caelo repente delapus delapsus se mihi obvium dedit. cum perfusus horrore venerabundus adstitissem, petens precibus, ut contra intueri fas esset, 1.16.7. “abi, nuntia” inquit “Romanis caelestes ita velle; ut mea Roma caput orbis terrarum sit; proinde rem militarem colant sciantque et ita posteris tradant nullas opes humanas armis Romanis resistere posse.” 1.16.8. “haec” inquit “locutus sublimis abiit.” mirum, quantum illi viro nuntianti haec fidei fuerit quamque desiderium Romuli apud plebem exercitumque facta Lfide fide inmortalitatis lenitum sit. 9.46.6. aedem Concordiae in area Vulcani summa invidia nobilium dedicavit; coactusque consensu populi Cornelius Barbatus pontifex maximus verba praeire, cum more maiorum negaret nisi consulem aut imperatorem posse templum dedicare. | 1.16.6. At break of dawn, today, the Father of this City suddenly descended from heaven and appeared to me. [7] Whilst, thrilled with awe, I stood rapt before him in deepest reverence, praying that I might be pardoned for gazing upon him, ‘Go,’ said he, ‘tell the Romans that it is the will of heaven that my Rome should be the head of all the world. Let them henceforth cultivate the arts of war, and let them know assuredly, and hand down the knowledge to posterity, that no human might can withstand the arms of Rome.’’ [8] It is marvellous what credit was given to this man's story, and how the grief of the people and the army was soothed by the belief which had been created in the immortality of Romulus. 9.46.6. At this function the Pontifex Maximus, Cornelius Barbatus, was compelled by the uimous voice of the people to recite the usual form of devotion in spite of his insistence that in accordance with ancestral usage none but a consul or a commander-in-chief could dedicate a temple. [7] It was in consequence of this that the senate authorised a measure to be submitted to the people providing that no one should presume to dedicate a [8] temple or an altar without being ordered to do so by the senate or by a majority of the tribunes of the plebs. I will relate an incident, trivial enough in itself, but affording a striking proof of the way in which the liberties of the plebs were asserted against the insolent presumption of the nobility. |
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| 59. Propertius, Elegies, 4.6.59, 4.6.60, 3.18.32, 3.18.31, 1.22.3, 4.1a.61, 4.1.64, 1.18, "2.34.66", 3.1.5, 1.12.1, 1.12.2, 1.12.11 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 154, 168 |
| 60. Hyginus, Fabulae (Genealogiae), 152.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 23 |
61. Ovid, Ars Amatoria, 2.185-2.186, 2.277-2.278, 3.113-3.114, 10.104, 10.138-10.143, 11.2-11.3 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •ovid, metamorphoses •metallic ages, in ovid, metamorphoses •ovid, exile poetry, metamorphoses and split identity Found in books: Hardie, Classicism and Christianity in Late Antique Latin Poetry (2019) 24, 25; Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 87; Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 153; Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 102| 2.277. Aurea sunt vere nunc saecula: plurimus auro 3.113. Simplicitas rudis ante fuit: nunc aurea Roma est, 3.114. rend= | 2.277. And coarsely in an humble cottage far'd; 3.113. The snake his skin, the deer his horns may cast, 3.114. And both renew their youth and vigor past; |
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62. Ovid, Metamorphoses, a b c d\n0 15.842 15.842 15 842\n1 9.263 9.263 9 263\n2 15.495 15.495 15 495\n3 15.496 15.496 15 496\n4 15.497 15.497 15 497\n... ... ... .. ...\n1842 15.161 15.161 15 161\n1843 15.162 15.162 15 162\n1844 15.163 15.163 15 163\n1845 15.164 15.164 15 164\n1846 13.301 13.301 13 301\n\n[1847 rows x 4 columns] (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 124; Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 151, 152, 153, 154, 163, 164| 15.842. divus ab excelsa prospectet Iulius aede.” | 15.842. he stood entranced, as if he had returned |
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| 63. Sallust, Historiae, 3.49 (ramsey) (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •pythagoras, in ovid, metamorphoses Found in books: Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 64 |
| 64. Sallust, Historiarum Frr. Ampliora, 3.49 (ramsey) (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •pythagoras, in ovid, metamorphoses Found in books: Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 64 |
| 65. Ovid, Tristia, a b c d\n0 2.3 2.3 2 3\n1 3.6.14 3.6.14 3 6\n2 2 2 2 None\n3 2.208 2.208 2 208\n4 2.210 2.210 2 210\n5 2.211 2.211 2 211\n6 2.212 2.212 2 212\n7 2.303 2.303 2 303\n8 2.304 2.304 2 304\n9 3.6.11 3.6.11 3 6\n10 3.6.12 3.6.12 3 6\n11 3.6.13 3.6.13 3 6\n12 2.209 2.209 2 209\n13 1.1.33 1.1.33 1 1\n14 1.5 1.5 1 5\n15 2.54 2.54 2 54\n16 2.55 2.55 2 55\n17 3.11 3.11 3 11\n18 3.11.26 3.11.26 3 11\n19 3.11.25 3.11.25 3 11\n20 66 66 66 None\n21 3.2.24 3.2.24 3 2\n22 3.2.23 3.2.23 3 2\n23 3.2.22 3.2.22 3 2\n24 3.2.21 3.2.21 3 2\n25 1.3.24 1.3.24 1 3\n26 1.3.23 1.3.23 1 3\n27 1.3.22 1.3.22 1 3\n28 1.3.21 1.3.21 1 3\n29 "2.422" "2.422" "2 422"\n30 2.425 2.425 2 425\n31 2.426 2.426 2 426\n32 "2" "2" "2" None (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 240 |
| 66. Tibullus, Elegies, 1.5.3, 1.7, 2.3.11 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •ovid, metamorphoses •isis in ovids metamorphoses , marriage of iphis and ianthe •same-sex relationships, marriage of iphis and ianthe, in ovids metamorphoses Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 135; Keith and Myers, Vergil and Elegy (2023) 329; Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 229 |
| 67. Ovid, Remedia Amoris, 263-288, 396, 395 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fielding, Transformations of Ovid in Late Antiquity (2017) 11 |
68. Catullus, Poems, 1.9-1.10, 2.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 168 | 1.9. Such as it is, whereto O Patron Maid 1.10. To live down Ages lend thou lasting aid! |
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69. Ovid, Fasti, a b c d\n0 3.157 3.157 3 157\n1 3.158 3.158 3 158\n2 3.159 3.159 3 159\n3 3.160 3.160 3 160\n4 3.156 3.156 3 156\n... ... ... .. ...\n1255 1.236 1.236 1 236\n1256 1.237 1.237 1 237\n1257 1.238 1.238 1 238\n1258 1.239 1.239 1 239\n1259 4.623 4.623 4 623\n\n[1260 rows x 4 columns] (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 171| 3.157. non haec ille deus tantaeque propaginis auctor | 3.157. That god, the founder of a mighty house, did not |
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70. Vergil, Aeneis, a b c d\n0 6.751 6.751 6 751\n1 6.741 6.741 6 741\n2 6.742 6.742 6 742\n3 6.750 6.750 6 750\n4 6.749 6.749 6 749\n.. ... ... .. ...\n361 1.58 1.58 1 58\n362 1.59 1.59 1 59\n363 12.205 12.205 12 205\n364 12.204 12.204 12 204\n365 "1.279" "1.279" "1 279"\n\n[366 rows x 4 columns] (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 164| 6.751. rursus et incipiant in corpora velle reverti. | 6.751. The twin Aloidae Aloïdae , colossal shades, |
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| 71. Vergil, Eclogues, a b c d\n0 4 4 4 None\n1 "4" "4" "4" None\n2 "4.6" "4.6" "4 6"\n3 6.5 6.5 6 5 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 382 |
| 72. Horace, Sermones, 2.6.20-2.6.23 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •ovid’s poems, metamorphoses Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 10 |
| 73. Vitruvius Pollio, On Architecture, 1 prae 2-3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •metamorphoses (ovid) Found in books: Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 170, 171 |
| 74. Ovid, Amores, a b c d\n0 1.1 1.1 1 1\n1 2.13.14 2.13.14 2 13\n2 2.13.13 2.13.13 2 13\n3 2.13.12 2.13.12 2 13\n4 2.13.11 2.13.11 2 13\n5 2.13.18 2.13.18 2 13\n6 2.13.15 2.13.15 2 13\n7 2.13.17 2.13.17 2 13\n8 2.13.16 2.13.16 2 13\n9 2.13.10 2.13.10 2 13\n10 2.13.9 2.13.9 2 13\n11 2.13.8 2.13.8 2 13\n12 2.16.20 2.16.20 2 16\n13 2.16.19 2.16.19 2 16\n14 1.7.14 1.7.14 1 7\n15 1.7.13 1.7.13 1 7\n16 1.15.11 1.15.11 1 15\n17 3.8.(7).50 3.8.(7).50 3 8\n18 3.8.(7).36 3.8.(7).36 3 8\n19 3.8.(7).49 3.8.(7).49 3 8\n20 3.8.(7).48 3.8.(7).48 3 8\n21 3.8.(7).47 3.8.(7).47 3 8\n22 3.8.(7).46 3.8.(7).46 3 8\n23 3.8.(7).45 3.8.(7).45 3 8\n24 3.8.(7).44 3.8.(7).44 3 8\n25 3.8.(7).43 3.8.(7).43 3 8\n26 3.8.(7).42 3.8.(7).42 3 8\n27 3.8.(7).41 3.8.(7).41 3 8\n28 3.8.(7).40 3.8.(7).40 3 8\n29 3.8.(7).39 3.8.(7).39 3 8\n30 3.8.(7).38 3.8.(7).38 3 8\n31 3.8.(7).37 3.8.(7).37 3 8\n32 1.15.23 1.15.23 1 15\n33 3.8.(7).51 3.8.(7).51 3 8\n34 3.8.(7).52 3.8.(7).52 3 8\n35 3.8.(7).53 3.8.(7).53 3 8\n36 3.8.(7).54 3.8.(7).54 3 8\n37 3.8.(7).35 3.8.(7).35 3 8\n38 1.15.24 1.15.24 1 15\n39 "1.1.5" "1.1.5" "1 1 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 168 |
| 75. Ovid, Epistulae Ex Ponto, 1.9.55-1.9.56, 4.8.55-4.8.56, 4.8.63-4.8.64, 4.13.25-4.13.26 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •ovid,, metamorphoses •ovid’s poems, metamorphoses •metamorphoses (ovid) Found in books: Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 125; Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 24, 98; Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 164 |
| 76. Ovid, Epistulae (Heroides), 1.47-1.58, 5.127 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •pythagoras, in ovid, metamorphoses •ovid, metamorphoses Found in books: Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 65; Sharrock and Keith, Maternal Conceptions in Classical Literature and Philosophy (2020) 109 |
| 77. Horace, Epodes, "16" (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •ovid, metamorphoses Found in books: Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 9, 77, 106 |
78. Vergil, Georgics, a b c d\n0 4.315 4.315 4 315\n1 4.316 4.316 4 316\n2 1.210 1.210 1 210\n3 1 1 1 None\n4 1.510 1.510 1 510\n.. ... ... .. ...\n66 1.474 1.474 1 474\n67 1.477 1.477 1 477\n68 1.494 1.494 1 494\n69 1.479 1.479 1 479\n70 1.478 1.478 1 478\n\n[71 rows x 4 columns] (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Walter, Time in Ancient Stories of Origin (2020) 11| 4.315. Quis deus hanc, Musae, quis nobis extudit artem? | 4.315. Or cut the empty wax away? for oft |
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| 79. Plutarch, Sertorius, 9.6-9.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pythagoras, in ovid, metamorphoses Found in books: Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 64 |
80. New Testament, John, 1.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ovid, metamorphoses Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 382| 1.11. Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. | 1.11. He came to his own, and those who were his own didn't receive him. |
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81. Plutarch, Romulus, 27 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ovid’s poems, metamorphoses Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 140 | 27. But when his grandfather Numitor died in Alba, and its throne devolved upon Romulus, he courted the favour of the people by putting the government in their hands, and appointed an annual ruler for the Albans. In this way he taught the influential men at Rome also to seek after a form of government which was independent and without a king, where all in turn were subjects and rulers. For by this time not even the so-called patricians had any share in the administration of affairs, but a name and garb of honour was all that was left them, and they assembled in their council-chamber more from custom than for giving advice.,Once there, they listened in silence to the commands of the king, and went away with this advantage only over the multitude, that they learned earlier what he had decreed. The rest of his proceedings were of lesser importance; but when of his own motion merely he divided the territory acquired in war among his soldiers, and gave back their hostages to the Veientes, without the consent or wish of the patricians, he was thought to be insulting their senate outright.,Wherefore suspicion and calumny fell upon that body when he disappeared unaccountably a short time after. He disappeared on the Nones of July, as they now call the month, then Quintilis, leaving no certain account nor even any generally accepted tradition of his death, aside from the date of it, which I have just given. For on that day many ceremonies are still performed which bear a likeness to what then came to pass.,Nor need we wonder at this uncertainty, since although Scipio Africanus died at home after dinner, there is no convincing proof of the manner of his end, but some say that he passed away naturally, being of a sickly habit, some that he died of poison administered by his own hand, and some that his enemies broke into his house at night and smothered him.,And yet Scipio’s dead body lay exposed for all to see, and all who beheld it formed therefrom some suspicion and conjecture of what had happened to it; whereas Romulus disappeared suddenly, and no portion of his body or fragment of his clothing remained to be seen. But some conjectured that the senators, convened in the temple of Vulcan, fell upon him and slew him, then cut his body in pieces, put each a portion into the folds of his robe, and so carried it away.,Others think that it was neither in the temple of Vulcan nor when the senators alone were present that he disappeared, but that he was holding an assembly of the people outside the city near the so-called Goat’s Marsh, Cf. Livy, i. 16, 1-4. when suddenly strange and unaccountable disorders with incredible changes filled the air; the light of the sun failed, and night came down upon them, not with peace and quiet, but with awful peals of thunder and furious blasts driving rain from every quarter,,during which the multitude dispersed and fled, but the nobles gathered closely together; and when the storm had ceased, and the sun shone out, and the multitude, now gathered together again in the same place as before, anxiously sought for their king, the nobles would not suffer them to inquire into his disappearance nor busy themselves about it, but exhorted them all to honour and revere Romulus, since he had been caught up into heaven, and was to be a benevolent god for them instead of a good king.,The multitude, accordingly, believing this and rejoicing in it, went away to worship him with good hopes of his favour; but there were some, it is said, who tested the matter in a bitter and hostile spirit, and confounded the patricians with the accusation of imposing a silly tale upon the people, and of being themselves the murderers of the king. |
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| 82. Plutarch, On Isis And Osiris, 18.358b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •isis in ovids metamorphoses •isis in ovids metamorphoses , cult of isis in rome •isis in ovids metamorphoses , transnational identity of Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 42, 43 |
83. Plutarch, Julius Caesar, 69.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •metamorphoses (ovid) Found in books: Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 162| 69.4. ὅλον γὰρ ἐκεῖνον τὸν ἐνιαυτὸν ὠχρὸς μὲν ὁ κύκλος καὶ μαρμαρυγὰς οὐκ ἔχων ἀνέτελλεν, ἀδρανὲς δὲ καὶ λεπτὸν ἀπʼ αὐτοῦ κατῄει τὸ θερμόν, ὥστε τὸν μὲν ἀέρα δνοφερὸν καὶ βαρὺν ἀσθενείᾳ τῆς διακρινούσης αὐτὸν ἀλέας ἐπιφέρεσθαι, τοὺς δὲ καρποὺς ἡμιπέπτους καὶ ἀτελεῖς ἀπανθῆσαι καὶ παρακμάσαι διά τὴν ψυχρότητα τοῦ περιέχοντος. | 69.4. and among events of divine ordering, there was the great comet, which showed itself in great splendour for seven nights after Caesar's murder, and then disappeared; also, the obscuration of the sun's rays. |
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84. Ignatius, To The Magnesians, 8.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ovid, metamorphoses Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 382 | 8.2. for the divine prophets lived after Christ Jesus. For this cause also they were persecuted, being inspired by His grace to the end that they which are disobedient might be fully persuaded that there is one God who manifested Himself through Jesus Christ His Son, who is His Word that proceeded from silence, who in all things was well-pleasing unto Him that sent Him. |
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85. Pliny The Elder, Natural History, 2.93-2.94, 7.16, 7.148.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •metamorphoses (ovid) •pythagoras, in ovid, metamorphoses •ovid’s poems, metamorphoses Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 83; Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 162; Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 64 | 2.93. And to pass over bays and marshes, the earth is eaten up by herself. She has devoured the highest mountain in Caria, Cibotus, together with the town of that name, Sipylus in Magnesia, and previously the very celebrated city in the same place that used to be called Tantalis, the territories of Galene and Gamale in Phoenicia with the cities themselves, and the loftiest mountain range in Ethiopia, Phegium — just as if the coasts also did not treacherously encroach! 2.94. The Black Sea has stolen Pyrra and Antissa in the neighbourhood of Lake Maeotis, the Gulf of Corinth Helice and Bura, traces of which are visible at the bottom of the water. The sea suddenly snatched away more than 30,000 paces together with most of the human beings from the island of Ceos, and half the city of Tyndaris in Sicily, and all the gap in the coast of Italy, and similarly Eleusis in Boeotia. 7.16. (The same writer holds that a woman's milk does not go bad while she is suckling a baby if she has become pregt again from the same male.) It is stated, however, that the easiest conceptions are when this condition is beginning or ceasing. We have it recorded as a sure sign of fertility in women if when the eyes have been anointed with a drug the saliva contains traces of it., Moreover, it is known that children cut their first teeth when six months old, the upper ones mostly coming first, and that the first teeth fall out and are replaced by others when they are six years old; and that some children are born having teeth — two distinguished instances are Manius Curius, who received the surname Dentatus in consequence, and Gnaeus Papirius Carbo. In the regal period this occurrence was considered a sign of bad luck in females; Valeria was born with teeth, and the soothsayers in reply to inquiry prophesied that she would bring disaster to any community to which she was taken; she was deported to Suessa Pometia, at that period a very flourishing place, the eventual result verifying the oracle. (Some females are born with the genitals closed; this is proved by the ease of Cornelia the mother of the Gracchi to be a sign of bad luck.) Some infants are born with a ridge of bone instead of teeth; this was the case as regards the upper jaw with the son of Prusias, King of Bithynia. The teeth are so far indestructible by fire as not to burn when the rest of the body is cremated, but although they resist fire they are corroded by a morbid state of the saliva. A certain drug gives them whiteness. Use wears them down, and in some people they decay much before this. Nor are they only necessary for food and nourishment, as the front teeth regulate the voice and speech, meeting the impact of the tongue with a kind of harmony, and according to their regularity of arrangement and size clipping or modulating or else dulling the words, and when they are lost preventing all clear articulation. Moreover this part of the body is believed to possess prophetic powers. Males (excepting the Turduli tribe) have 32 teeth; there have been cases of men with more — this is thought to foretell a longer term of life. Women have fewer; with them two dogteeth on the right side of the upper jaw are a promise of fortune's favours, as in the case of Domitius Nero's mother Agrippina; on the left side the opposite. — (It is the universal custom of mankind not to cremate a person who dies before cutting his teeth.) — But more of this later when our researches go through the parts of the body seriatim., It is recorded of only one person, Zoroaster, that he laughed on the same day on which he was born, and also that his brain throbbed so violently as to dislodge a hand placed on his head — this foretelling his future knowledge., It is known that at the age of three a person's measurement is half his future stature. But it is almost a matter of observation that with the entire human race the stature on the whole is becoming smaller daily, and that few men are taller than their fathers, as the conflagration that is the crisis towards which the age is now verging is exhausting the fertility of the semen. When a mountain in Crete was cleft by an earthquake a body 69 feet in height was found, which some people thought must be that of Orion and others of Otus. The records attest that the body of Orestes dug up at the command of an oracle measured 10 ft. 6 in. Moreover, the famous bard Homer nearly 1000 years ago never ceased to lament that mortals were smaller of stature than in he old days. In the case of Naevius Pollio the annals do not record his height, but they show that was deemed portentous, because he was almost killed by the people flocking round him. The tallest person our age has seen was a man named Gabbara brought from Arabia in the principate of his late Majesty Claudius who was 9 ft. 9 in. in height. Under his late Majesty Augustus there were two persons 6 in. taller, whose bodies on account of this remarkable height were preserved in the tomb in Sallust's Gardens; their names were Pusio and Secundilla. When the same emperor was head of the state the smallest person was a dwarf 2 ft. 5 in. high named Conopas, the pet of his granddaughter Julia, and the smallest female was Andromeda, a freed-woman of Julia Augusta. Marcus Varro states that the Knights of Rome Manius Maximus and Marcus Tullius were 3 ft. high, and we have ourselves men their bodies preserved in coffins. It is a matter of common knowledge that persons are born 18 in. high and some taller, who complete their life's course at the age of three., We find in the records that at Salamis the son of Euthymenes grew to 4 ft. 6 in. in his third year; he walked slowly, was dull of sense, became sexually quite mature, had a bass voice, and was carried off by a sudden attack of paralysis when he turned three. We ourselves recently saw almost all these features except sexual maturity in a son of the Knight of Rome Cornelius Tacitus, Deputy Fice Minister in Belgic Gaul. The Greeks call these cases 'perverts,' but in the Latin country there is no name for them. |
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| 86. Persius, Saturae, 1.134 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ovid, metamorphoses Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 486 |
87. Petronius Arbiter, Satyricon, 48 (1st cent. CE - 1st cent. CE) Tagged with subjects: •metamorphoses (ovid) Found in books: Pillinger, Cassandra and the Poetics of Prophecy in Greek and Latin Literature (2019) 189 | 48. So the cook was reminded of his master's power, and the dish that was to be carried him off to the kitchen. Trimalchio turned to us with a mild expression and said, "I will change the wine if you do not like it. You will have to give it its virtues. Under God's providence, I do not have to buy it. Anything here which makes your mouths water is grown on a country estate of mine which I know nothing about as yet. I believe it is on the boundary of Terracina and Tarentum. Just now I want to join up all Sicily with properties of mine, so that if I take a fancy to go to Africa I shall travel through my own land. But do tell me, Agamemnon, what declamation did you deliver in school to-day? of course, I do not practise in court myself, but I learned literature for domestic purposes. And do not imagine that I despise learning. I have got two libraries, one Greek and one Latin. So give me an outline of your speech, if you love me." Then Agamemnon said: "A poor man and a rich man were once at enmity." "But what is a poor man?" Trimalchio replied. "Very clever," said Agamemnon, and went on expounding some problem or other. Trimalchio at once retorted: "If the thing really happened, there is no problem; if it never happened, it is all nonsense." We followed up this and other sallies with the most extravagant admiration."Tell me, dear Agamemnon," said Trimalchio, "do you know anything of the twelve labours of Hercules, or the story of Ulysses and how the Cyclops twisted his thumb with the tongs? I used to read these things in Homer when I was a boy. Yes, and I myself with my own eyes saw the Sibyl hanging in a cage; and when the boys cried at her: Sibyl, Sibyl, what do you want?' 'I would that I were dead,' she used to answer." |
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| 88. Persius, Satires, 1.134 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ovid, metamorphoses Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 486 |
89. New Testament, Philippians, 2.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ovid, metamorphoses Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 382| 2.6. ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, | 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God, |
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90. New Testament, Acts, 5.27 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ovid, metamorphoses Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 382| 5.27. δὲ αὐτοὺς ἔστησαν ἐν τῷ συνεδρίῳ. καὶ ἐπηρώτησεν αὐτοὺς ὁ ἀρχιερεὺς | 5.27. When they had brought them, they set them before the council. The high priest questioned them, |
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91. New Testament, 1 Corinthians, 2.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ovid, metamorphoses Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 382| 2.8. ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν, εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν· | 2.8. which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory. |
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92. Lucan, Pharsalia, a b c d\n0 9.652 9.652 9 652\n1 4.635 4.635 4 635\n2 4.634 4.634 4 634\n3 4.633 4.633 4 633\n4 4.632 4.632 4 632\n.. ... ... .. ...\n449 2.15 2.15 2 15\n450 2.12 2.12 2 12\n451 2.13 2.13 2 13\n452 2.14 2.14 2 14\n453 2.9 2.9 2 9\n\n[454 rows x 4 columns] (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Walter, Time in Ancient Stories of Origin (2020) 13 | 9.652. That wait our country in the future days: Whether the people shall be free to use Their rights and customs, or the civil war For us is wasted. To thy sacred breast, Lover of virtue, take the voice divine; Demand what virtue is and guide thy steps By heaven's high counsellor." But Cato, full of godlike thoughts borne in his quiet breast, This answer uttered, worthy of the shrines: "What, Labienus, dost thou bid me ask? |
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| 93. Martial, Epigrams, 14.75 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •metamorphoses (ovid) Found in books: Pillinger, Cassandra and the Poetics of Prophecy in Greek and Latin Literature (2019) 216 |
| 94. Martial, Epigrams, 14.75 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •metamorphoses (ovid) Found in books: Pillinger, Cassandra and the Poetics of Prophecy in Greek and Latin Literature (2019) 216 |
95. Petronius Arbiter, Satyricon, 48 (1st cent. CE - 1st cent. CE) Tagged with subjects: •metamorphoses (ovid) Found in books: Pillinger, Cassandra and the Poetics of Prophecy in Greek and Latin Literature (2019) 189 | 48. So the cook was reminded of his master's power, and the dish that was to be carried him off to the kitchen. Trimalchio turned to us with a mild expression and said, "I will change the wine if you do not like it. You will have to give it its virtues. Under God's providence, I do not have to buy it. Anything here which makes your mouths water is grown on a country estate of mine which I know nothing about as yet. I believe it is on the boundary of Terracina and Tarentum. Just now I want to join up all Sicily with properties of mine, so that if I take a fancy to go to Africa I shall travel through my own land. But do tell me, Agamemnon, what declamation did you deliver in school to-day? of course, I do not practise in court myself, but I learned literature for domestic purposes. And do not imagine that I despise learning. I have got two libraries, one Greek and one Latin. So give me an outline of your speech, if you love me." Then Agamemnon said: "A poor man and a rich man were once at enmity." "But what is a poor man?" Trimalchio replied. "Very clever," said Agamemnon, and went on expounding some problem or other. Trimalchio at once retorted: "If the thing really happened, there is no problem; if it never happened, it is all nonsense." We followed up this and other sallies with the most extravagant admiration."Tell me, dear Agamemnon," said Trimalchio, "do you know anything of the twelve labours of Hercules, or the story of Ulysses and how the Cyclops twisted his thumb with the tongs? I used to read these things in Homer when I was a boy. Yes, and I myself with my own eyes saw the Sibyl hanging in a cage; and when the boys cried at her: Sibyl, Sibyl, what do you want?' 'I would that I were dead,' she used to answer." |
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96. New Testament, Luke, 2.32 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ovid, metamorphoses Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 369| 2.32. Φῶς εἰς ἀποκάλυψιν ἐθνῶν καὶ δόξαν λαοῦ σου Ἰσραήλ. | 2.32. A light for revelation to the Gentiles, And the glory of your people Israel." |
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| 97. Quintilian, Institutes of Oratory, 6.3.87, 6.3.89, 9.2.44, 9.2.46, 9.2.52 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ovid’s poems, metamorphoses Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 245, 246 |
98. Suetonius, Iulius, 88 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •metamorphoses (ovid) Found in books: Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 162 | 88. He died in the fifty-sixth year of his age, and was numbered among the gods, not only by a formal decree, but also in the conviction of the common people. For at the first of the games which his heir Augustus gave in honour of his apotheosis, a comet shone for seven successive days, rising about the eleventh hour, and was believed to be the soul of Caesar, who had been taken to heaven; and this is why a star is set upon the crown of his head in his statue. It was voted that the hall in which he was slain be walled up, that the Ides of March be called the Day of Parricide, and that a meeting of the senate should never be called on that day. |
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| 99. Statius, Thebais, 2.656, 4.711, 4.712, 4.713, 4.714, 4.715, 4.716, 4.717, 4.718, 4.719, 4.720, 4.721, 4.722, 5.731-7.104, 7.818, 7.819, 7.820, 7.821, 7.822, 7.823, 8.1, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 12.107, 12.108, 12.109, 12.110, 12.111, 12.112, 12.113, 12.114, 12.115, 12.116, 12.117, 12.118, 12.119, 12.120, 12.121, 12.122, 12.123, 12.124, 12.125, 12.126, 12.127, 12.128, 12.129, 12.130, 12.131, 12.132, 12.133, 12.134, 12.135, 12.136, 12.137, 12.138, 12.139, 12.140, 12.141, 12.142, 12.143, 12.144, 12.145, 12.146, 12.147, 12.148, 12.149, 12.150, 12.151, 12.152, 12.153, 12.154, 12.155, 12.156, 12.157, 12.158, 12.159, 12.160, 12.161, 12.162, 12.163, 12.164, 12.165, 12.166, 12.167, 12.168, 12.169, 12.170, 12.171, 12.172, 12.173, 12.174, 12.175, 12.176, 12.177, 12.178, 12.179, 12.180, 12.181, 12.182, 12.183, 12.184, 12.185, 12.186, 12.187, 12.188, 12.189, 12.190, 12.191, 12.192, 12.193, 12.194, 12.195, 12.196, 12.197, 12.198, 12.199, 12.200, 12.201, 12.202, 12.203, 12.204, 12.205, 12.206, 12.207, 12.208, 12.209, 12.210, 12.211, 12.212, 12.213, 12.214, 12.215, 12.216, 12.217, 12.218, 12.219, 12.220, 12.221, 12.222, 12.223, 12.224, 12.225, 12.226, 12.227, 12.228, 12.229, 12.230, 12.231, 12.232, 12.233, 12.234, 12.235, 12.236, 12.237, 12.238, 12.239, 12.240, 12.241, 12.242, 12.243, 12.244, 12.245, 12.246, 12.247, 12.248, 12.249, 12.250, 12.251, 12.252, 12.253, 12.254, 12.255, 12.256, 12.257, 12.258, 12.259, 12.260, 12.261, 12.262, 12.263, 12.264, 12.265, 12.266, 12.267, 12.268, 12.269, 12.270, 12.271, 12.272, 12.273, 12.274, 12.275, 12.276, 12.277, 12.278, 12.279, 12.280, 12.281, 12.282, 12.283, 12.284, 12.285, 12.286, 12.287, 12.288, 12.289, 12.290, 12.291, 12.292, 12.293, 12.294, 12.295, 12.296, 12.297, 12.298, 12.299, 12.300, 12.301, 12.302, 12.303, 12.304, 12.305, 12.306, 12.307, 12.308, 12.309, 12.310, 12.311, 12.312, 12.313, 12.314, 12.315, 12.316, 12.317, 12.318, 12.319, 12.320, 12.321, 12.322, 12.323, 12.324, 12.325, 12.326, 12.327, 12.328, 12.329, 12.330, 12.331, 12.332, 12.333, 12.334, 12.335, 12.336, 12.337, 12.338, 12.339, 12.340, 12.341, 12.342, 12.343, 12.344, 12.345, 12.346, 12.347, 12.348, 12.349, 12.350, 12.351, 12.352, 12.353, 12.354, 12.355, 12.356, 12.357, 12.358, 12.359, 12.360, 12.361, 12.362, 12.363, 12.364, 12.365, 12.366, 12.367, 12.368, 12.369, 12.370, 12.371, 12.372, 12.373, 12.374, 12.375, 12.376, 12.377, 12.378, 12.379, 12.380, 12.381, 12.382, 12.383, 12.384, 12.385, 12.386, 12.387, 12.388, 12.389, 12.390, 12.391, 12.392, 12.393, 12.394, 12.395, 12.396, 12.397, 12.398, 12.399, 12.400, 12.401, 12.402, 12.403, 12.404, 12.405, 12.406, 12.407, 12.408, 12.409, 12.410, 12.411, 12.412, 12.413, 12.414, 12.415, 12.416, 12.417, 12.418, 12.419, 12.420, 12.421, 12.422, 12.423, 12.424, 12.425, 12.426, 12.427, 12.428, 12.429, 12.430, 12.431, 12.432, 12.433, 12.434, 12.435, 12.436, 12.437, 12.438, 12.439, 12.440, 12.441, 12.442, 12.443, 12.444, 12.445, 12.446, 12.447, 12.448, 12.449, 12.450, 12.451, 12.452, 12.453, 12.454, 12.455, 12.456, 12.457, 12.458, 12.459, 12.460, 12.461, 12.462, 12.463, 12.464, 12.465, 12.466, 12.467, 12.468, 12.469, 12.470, 12.471, 12.472, 12.473, 12.474, 12.475, 12.476, 12.477, 12.478, 12.479, 12.480, 12.481, 12.482, 12.483, 12.484, 12.485, 12.486, 12.487, 12.488, 12.489, 12.490, 12.491, 12.492, 12.493, 12.494, 12.495, 12.496, 12.497, 12.498, 12.499, 12.500, 12.501, 12.502, 12.503, 12.504, 12.505, 12.506, 12.507, 12.508, 12.509, 12.510, 12.511, 12.512, 12.513, 12.514, 12.515, 12.516, 12.517, 12.518, 12.519, 12.520, 12.521, 12.522, 12.523, 12.524, 12.525, 12.526, 12.527, 12.528, 12.529, 12.530, 12.531, 12.532, 12.533, 12.534, 12.535, 12.536, 12.537, 12.538, 12.539, 12.540, 12.541, 12.542, 12.543, 12.544, 12.545, 12.546, 12.547, 12.548, 12.549, 12.550, 12.551, 12.552, 12.553, 12.554, 12.555, 12.556, 12.557, 12.558, 12.559, 12.560, 12.561, 12.562, 12.563, 12.564, 12.565, 12.566, 12.567, 12.568, 12.569, 12.570, 12.571, 12.572, 12.573, 12.574, 12.575, 12.576, 12.577, 12.578, 12.579, 12.580, 12.581, 12.582, 12.583, 12.584, 12.585, 12.586, 12.587, 12.588, 12.589, 12.590, 12.591, 12.592, 12.593, 12.594, 12.595, 12.596, 12.597, 12.598, 12.599, 12.600, 12.601, 12.602, 12.603, 12.604, 12.605, 12.606, 12.607, 12.608, 12.609, 12.610, 12.611, 12.612, 12.613, 12.614, 12.615, 12.616, 12.617, 12.618, 12.619, 12.620, 12.621, 12.622, 12.623, 12.624, 12.625, 12.626, 12.627, 12.628, 12.629, 12.630, 12.631, 12.632, 12.633, 12.634, 12.635, 12.636, 12.637, 12.638, 12.639, 12.640, 12.641, 12.642, 12.643, 12.644, 12.645, 12.646, 12.647, 12.648, 12.649, 12.650, 12.651, 12.652, 12.653, 12.654, 12.655, 12.656, 12.657, 12.658, 12.659, 12.660, 12.661, 12.662, 12.663, 12.664, 12.665, 12.666, 12.667, 12.668, 12.669, 12.670, 12.671, 12.672, 12.673, 12.674, 12.675, 12.676, 12.677, 12.678, 12.679, 12.680, 12.681, 12.682, 12.683, 12.684, 12.685, 12.686, 12.687, 12.688, 12.689, 12.690, 12.691, 12.692, 12.693, 12.694, 12.695, 12.696, 12.697, 12.698, 12.699, 12.700, 12.701, 12.702, 12.703, 12.704, 12.705, 12.706, 12.707, 12.708, 12.709, 12.710, 12.711, 12.712, 12.713, 12.714, 12.715, 12.716, 12.717, 12.718, 12.719, 12.720, 12.721, 12.722, 12.723, 12.724, 12.725, 12.726, 12.727, 12.728, 12.729, 12.730, 12.731, 12.732, 12.733, 12.734, 12.735, 12.736, 12.737, 12.738, 12.739, 12.740, 12.741, 12.742, 12.743, 12.744, 12.745, 12.746, 12.747, 12.748, 12.749, 12.750, 12.751, 12.752, 12.753, 12.754, 12.755, 12.756, 12.757, 12.758, 12.759, 12.760, 12.761, 12.762, 12.763, 12.764, 12.765, 12.766, 12.767, 12.768, 12.769, 12.770, 12.771, 12.772, 12.773, 12.774, 12.775, 12.776, 12.777, 12.778, 12.779, 12.780, 12.781, 12.782, 12.783, 12.784, 12.785, 12.786, 12.787, 12.788, 12.789, 12.790, 12.791, 12.792, 12.793, 12.794, 12.795, 12.796, 12.797, 12.798, 12.799, 12.800, 12.801, 12.802, 12.803, 12.804, 12.805, 12.806, 12.807, 12.808, 12.809, 12.810, 12.811, 12.812, 12.813, 12.814, 12.815, 12.816, 12.817, 12.818, 12.819, 12.820, 12.821, 12.822, 12.823, 12.824, 12.825, 12.826, 12.827, 12.828, 12.829, 12.830, 12.831, 12.832, 12.833, 12.834, 12.835, 12.836, 12.837, 12.838, 12.839, 12.840, 12.841, 12.842, 12.843, 12.844, 12.845, 12.846, 12.847, 12.848, 12.849, 12.850, 12.851, 12.852, 12.853, 12.854, 12.855, 12.856, 12.857, 12.858, 12.859, 12.860, 12.861, 12.862, 12.863, 12.864, 12.865, 12.866, 12.867, 12.868, 12.869, 12.870, 12.871, 12.872, 12.873, 12.874, 12.875, 12.876, 12.877, 12.878, 12.879, 12.880, 12.881, 12.882, 12.883, 12.884, 12.885, 12.886, 12.887, 12.888, 12.889, 12.890, 12.891, 12.892, 12.893, 12.894, 12.895, 12.896, 12.897, 12.898, 12.899, 12.900, 12.901, 12.902, 12.903, 12.904, 12.905, 12.906, 12.907, 12.908, 12.909, 12.910, 12.911, 12.912, 12.913, 12.914, 12.915, 12.916, 12.917, 12.918, 12.919, 12.920, 12.921, 12.922, 12.923, 12.924, 12.925, 12.926, 12.927, 12.928, 12.929, 12.930, 12.931, 12.932, 12.933, 12.934, 12.935, 12.936, 12.937, 12.938, 12.939, 12.940, 12.941, 12.942, 12.943, 12.944, 12.945, 12.946, 12.947, 12.948, 12.949, 12.950, 12.951, 12.952, 12.953, 12.954, 12.955, 12.956, 12.957, 12.958, 12.959, 12.960, 12.961, 12.962, 12.963, 12.964, 12.965, 12.966, 12.967, 12.968, 12.969, 12.970, 12.971, 12.972, 12.973, 12.974, 12.975, 12.976, 12.977, 12.978, 12.979, 12.980, 12.981, 12.982, 12.983, 12.984, 12.985, 12.986, 12.987, 12.988, 12.989, 12.990, 12.991, 12.992, 12.993, 12.994, 12.995, 12.996, 12.997, 12.998, 12.999, 12.1000, 12.1001, 12.1002, 12.1003, 12.1004, 12.1005, 12.1006, 12.1007, 12.1008, 12.1009, 12.1010, 12.1011, 12.1012, 12.1013, 12.1014, 12.1015, 12.1016, 12.1017, 12.1018, 12.1019, 12.1020, 12.1021, 12.1022, 12.1023, 12.1024, 12.1025, 12.1026, 12.1027, 12.1028, 12.1029, 12.1030, 12.1031, 12.1032, 12.1033, 12.1034, 12.1035, 12.1036, 12.1037, 12.1038, 12.1039, 12.1040, 12.1041, 12.1042, 12.1043, 12.1044, 12.1045, 12.1046, 12.1047, 12.1048, 12.1049, 12.1050, 12.1051, 12.1052, 12.1053, 12.1054, 12.1055, 12.1056, 12.1057, 12.1058, 12.1059, 12.1060, 12.1061, 12.1062, 12.1063, 12.1064, 12.1065, 12.1066, 12.1067, 12.1068, 12.1069, 12.1070, 12.1071, 12.1072, 12.1073, 12.1074, 12.1075, 12.1076, 12.1077, 12.1078, 12.1079, 12.1080, 12.1081, 12.1082, 12.1083, 12.1084, 12.1085, 12.1086, 12.1087, 12.1088, 12.1089, 12.1090, 12.1091, 12.1092, 12.1093, 12.1094, 12.1095, 12.1096, 12.1097, 12.1098, 12.1099, 12.1100, 12.1101, 12.1102, 12.1103, 12.1104, 12.1105, 12.1106, 12.1107, 12.1108 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Walter, Time in Ancient Stories of Origin (2020) 14 |
| 100. Statius, Siluae, 4.3, 6.113 (1st cent. CE - 1st cent. CE) Tagged with subjects: •metamorphoses (ovid) •ovid, metamorphoses Found in books: Keith and Myers, Vergil and Elegy (2023) 323; Pillinger, Cassandra and the Poetics of Prophecy in Greek and Latin Literature (2019) 189 |
101. Valerius Maximus, Memorable Deeds And Sayings, 3.2.19, 4.5.6, 6.9.15, 9.15.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •metamorphoses (ovid) Found in books: Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 164, 172 | 4.5.6. This virtue often appeared very clearly in C. Caesar, and most remarkably at his death. For being attacked by the blades of many parricidal weapons, when his divine soul was separated from his mortal body, after he had received above twenty-three wounds, he could not be moved from his regard for modesty. For he let down the lower part of his toga with both hands, so that he might fall with the lower part of his body covered. In this manner men do not die, but the immortal gods return to their own habitations. |
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| 102. Valerius Flaccus Gaius, Argonautica, 1.549-1.551, 2.243 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ovid, metamorphoses •intertextuality, of philomela and procne in ovids metamorphoses Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 248; Sharrock and Keith, Maternal Conceptions in Classical Literature and Philosophy (2020) 109 |
| 103. Tacitus, Annals, a b c d\n0 3.24.10 3.24.10 3 24\n1 3.24.9 3.24.9 3 24\n2 3.24.8 3.24.8 3 24\n3 3.24.7 3.24.7 3 24\n4 1.2.1 1.2.1 1 2\n5 4.1 4.1 4 1\n6 "15.23" "15.23" "15 23" (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 23 |
104. Statius, Achilleis, 1.1-1.7, 1.25-1.26, 1.29, 1.527, 2.96-2.167 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ovid, metamorphoses Found in books: Sharrock and Keith, Maternal Conceptions in Classical Literature and Philosophy (2020) 80, 82, 84, 85, 108 | 1.1. Tell, O goddess, of great-hearted Aeacides [Achilles] and of the progeny that the Thunderer feared and forbade to inherit his father’s heaven. Highly renowned are the warrior’s deeds in Maeonian song, but more remains untold: suffer me – for such is my desire – to recount the whole story of the hero, to summon him forth from his hiding-place in Scyros with the Dulichian trumpet, and not to stop short at the dragging of Hector, but to lead the youth through the whole tale of Troy. Only do thou, O Phoebus, if with a worthy draught I drained the former fount, vouchsafe new springs and weave my hair with propitious chaplets; for not as a newcomer do I seek entrance to the Aonian grove, nor are these the first fillets that magnify my brow. The fields of Dirce know it, and Thebes counts my name among her forefathers of old time and with her own Amphion. 2.129. “And already I was being prepared for the armed tumults of the neighbouring folk, and no fashion of savage warfare passed me by. I learnt how the Paeonians whirl and fling their darts and the Macetae their javelins, with how fierce a rush the Sarmatian plies his pike and the Getan his falchion, how the Gelonian draws his bow, and how the Balearic wielder of the pliant thong keeps the missile swinging round with balanced motion, and as he swings it marks out a circle in the air. Scarce could I recount all my doings, successful though they were; now he instructs me to span huge dykes by leaping, now to climb and grasp the airy mountain-peak, with what stride to run upon the level, how to catch flung stones in mimic battle on my shielded arm, to pass through burning houses, and to check flying four-horse teams on foot. 2.145. “Spercheus, I remember was flowing with rapid current, fed full with constant rains and melted snows and carrying on its flood boulders and living trees, when he sent me in, there were the waves rolled fiercest, and bade me stand against them and hurl back the swelling billows that he himself could scarce have borne, though he stood to face them with so many a limb. I strove to stand, but the violence of the stream and the dizzy panic of the broad spate forced me to give ground; he loomed o’er me from above and fiercely threatened, and flung taunts to shame me. Nor did I depart till he gave me word, so far did the lofty love of fame constrain me, and my toils were not too hard with such a witness. For to fling the Oebalian quoit far out of sight into the clouds, or to practise the holds of the sleek wrestling-bout, and to scatter blows with the boxing-gloves were sport and rest to me: nor laboured I more therein that when I struck with my quill the sounding strings, or told the wondrous fame of heroes of old. 2.159. “Also did he teach me of juices and the grasses that succour disease, what remedy will staunch too fast a flow of blood, what will lull to sleep, what will close gaping wounds; what plague should be checked by the knife, what will yield to herbs; and he implanted deep within my heart the precepts of divine justice, whereby he was wont to give revered laws to the tribes that dwelt on Pelion, and tame his own twy-formed folk. So much do I remember, friends, of the training of my earliest years, and sweet is their remembrance; the rest my mother knows.” |
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| 105. Silius Italicus, Punica, 17.567-17.580 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ovid, metamorphoses Found in books: Arampapaslis, Augoustakis, Froedge, Schroer, Dynamics of Marginality: Liminal Characters and Marginal Groups in Neronian and Flavian Literature (2023) 144 |
| 106. Anon., Fragments, 30 (bernabé 2 r.27 west = paus. 10.31) (1st cent. CE - 1st cent. CE) Tagged with subjects: •ovid, metamorphoses Found in books: Greensmith, The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation (2021) 218 |
107. Suetonius, Augustus, 72.1, 72.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Fertik, The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome (2019) 65; Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 64 | 72.1. In the other details of his life it is generally agreed that he was most temperate and without even the suspicion of any fault. He lived at first near the Forum Romanum, above the Stairs of the Ringmakers, in a house which had belonged to the orator Calvus; afterwards, on the Palatine, but in the no less modest dwelling of Hortensius, which was remarkable neither for size nor elegance, having but short colonnades with columns of Alban stone, and rooms without any marble decorations or handsome pavements. For more than forty years too he used the same bedroom in winter and summer; although he found the city unfavourable to his health in the winter, yet continued to winter there. 72.3. He disliked large and sumptuous country palaces, actually razing to the ground one which his granddaughter Julia built on a lavish scale. His own villas, which were modest enough, he decorated not so much with handsome statues and pictures as with terraces, groves, and objects noteworthy for their antiquity and rarity; for example, at Capreae the monstrous bones of huge sea monsters and wild beasts, called the "bones of the giants," and the weapons of the heroes. 73 |
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| 108. Seneca The Younger, Thyestes, "842", "846", "850", "855", "857", "864", "868", 830, 831, 832, 833, 834, 835, 836, 837, 852, 853, "825" (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 164 |
| 109. Artemidorus, Oneirocritica, 1.80 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ovid, metamorphoses Found in books: Greensmith, The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation (2021) 267 |
| 110. Seneca The Younger, Natural Questions, a b c d\n0 "3.15.1" "3.15.1" "3 15\n1 3.18.1 3.18.1 3 18\n2 3.18.2 3.18.2 3 18\n3 3.18.3 3.18.3 3 18\n4 3.18.4 3.18.4 3 18\n5 3.18.5 3.18.5 3 18\n6 3.18.6 3.18.6 3 18\n7 3.18.7 3.18.7 3 18\n8 3.26.5 3.26.5 3 26\n9 3.26.6 3.26.6 3 26\n10 3.26.8 3.26.8 3 26\n11 "3.27.1" "3.27.1" "3 27\n12 "3.27.12" "3.27.12" "3 27\n13 "3.28.2" "3.28.2" "3 28\n14 "3.29.5" "3.29.5" "3 29\n15 "3.30.7" "3.30.7" "3 30\n16 "3.30.8" "3.30.8" "3 30\n17 3.26.7 3.26.7 3 26\n18 "3.27.14" "3.27.14" "3 27\n19 "3.29.7" "3.29.7" "3 29\n20 "3" "3" "3" None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 149 |
| 111. Seneca The Younger, Letters, a b c d\n0 "90.46" "90.46" "90 46"\n1 "90.44" "90.44" "90 44" (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 131 |
| 112. Seneca The Younger, De Clementia, 1.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ovid’s poems, metamorphoses Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 83 |
| 113. Seneca The Younger, De Beneficiis, a b c d\n0 "6.22" "6.22" "6 22" (1st cent. CE - 1st cent. CE) Tagged with subjects: •ovid, metamorphoses Found in books: Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 182 |
| 114. Seneca The Younger, Apocolocyntosis, a b c d\n0 1.1 1.1 1 1\n1 1.2 1.2 1 2\n2 1.3 1.3 1 3\n3 9.5 9.5 9 5\n4 9.6 9.6 9 6\n5 "1.1" "1.1" "1 1" (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 150 |
| 115. Seneca The Younger, Agamemnon, 275, 659-661, 663, 670, 662 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Pillinger, Cassandra and the Poetics of Prophecy in Greek and Latin Literature (2019) 216 |
| 116. Suetonius, Tiberius, a b c d\n0 "59" "59" "59" None\n1 "59.1" "59.1" "59 1" (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 124 |
| 117. Quintilian, Institutio Oratoria, 6.3.87, 6.3.89, 9.2.44, 9.2.46, 9.2.52 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ovid’s poems, metamorphoses Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 245, 246 |
118. Seneca The Younger, Phaedra, 1098, 2, 22, 233-235, 4-5, 54, 613-614, 69, 1099 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 169| 1099. medium per inguen stipite ingesto tenet, | |
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| 119. Longus, Daphnis And Chloe, 2.3.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •ovid, metamorphoses Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 135 |
120. Apuleius, The Golden Ass, 2.1.3-2.1.4, 7.21 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •ovid, metamorphoses •isis in ovids metamorphoses •isis in ovids metamorphoses , cult of isis in rome •isis in ovids metamorphoses , transnational identity of Found in books: Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 166; Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 43; Sharrock and Keith, Maternal Conceptions in Classical Literature and Philosophy (2020) 108 | 11. When midnight came, after I had slept awhile, I awoke with sudden fear, and saw the moon shining bright, as when it is full, and seeming as though it leapt out of the sea. I thought to myself that this was the time when the goddess had most power and force, and when all human affairs are governed by her providence. Not only all tame and domestic beasts, but also all wild and savage beasts are under her protection. I considered that all bodies in the heavens, the earth and the seas are by her waxing increased and by her waning diminished. Since I was weary of all my cruel fortune and calamity, I found good hope and remedy. Though it was very late, I though I could be delivered from all my misery, by invocation and prayer, to the excellent beauty of the goddess, whom I saw shining before my eyes. Wherefore, shaking off drowsy sleep, I arose with a joyful face and, moved by a great desire to purify myself, I plunged seven times into the water of the sea. This number of seven is agreeable to holy and divine things, as the worthy and sage philosopher Pythagoras declared. Then, with a weeping countece, I made this prayer to the powerful goddess:,“O blessed queen of heaven, you are the Lady Ceres, who is the original and motherly nurse of all fruitful things on earth. You, after finding your daughter Proserpina, through the great joy which you presently conceived, made barren and unfruitful ground be plowed and sown. And now you dwell in the land of Eleusis. Or else you are the celestial Venus who, in the beginning of the world coupled together all kind of things with engendered love. By an eternal propagation of humankind, you are now worshipped within the temples of Paphos. You are also the sister of the god Phoebus, who nourishes so many people by the generation of beasts, and are now adored at the sacred places of Ephesus. You are terrible Proserpina, by reason of the deadly cries that you wield. You have the power to stop and put away the invasion of the hags and ghosts that appear to men, and to keep them down in the closures of the earth. You are worshipped in diverse ways, and illuminate all the borders of the earth by your feminine shape. You nourish all the fruits of the world by your vigor and force. By whatever name or fashion it is lawful to call you, I pray you to end my great travail and misery, and to deliver me from wretched fortune, which has so long pursued me. Grant peace and rest, if it pleases you, to my adversities, for I have endured too much labor and peril. Remove from me the shape of an ass and render to me my original form. And if I have offended in any point your divine majesty, let me rather die than live, for I am full weary of my life.”,When I had ended this prayer and discovered my complaints to the goddess, I happened to fall asleep. By and by appeared a divine and venerable face, worshipped even by the gods themselves. Then, little by little, I seemed to see the whole figure of her body, mounting out of the sea and standing before me. Wherefore I intend to describe her divine semblance, if the poverty of human speech will allow me, or if her divine power gives me eloquence to do so. First she had a great abundance of hair dispersed and scattered about her neck. On the crown of her head she bore many garlands interlaced with flowers. In the middle of her forehead was a compass like mirror, or resembling the light of the moon. In one of her hands she bore serpents, in the other, blades of grain. Her vestment was of fine silk of diverse colors, sometimes yellow, sometimes rosy, sometimes the color of flame. Her robe (which troubled my spirit sorely) was dark and obscure, and pleated in most subtle fashion at the skirts of her garments. Its fringe appeared comely.,Here and there the stars were seen, and in the middle of them was placed the moon which shone like a flame of fire. Round about the robe was a coronet or garland made with flowers and fruits. In her right hand she had a rattle of brass which gave a pleasant sound, in her left hand she bore a cup of gold, and from its mouth the serpent Aspis lifted up his head, with a swelling throat. Her odoriferous feet were covered with shoes interlaced and wrought with the palm of victory. Thus the divine shape, breathing out the pleasant spice of fertile Arabia, did not disdain to utter these words to me with her divine voice:,“Behold, Lucius, I have come! Your weeping and prayers have moved me to succor you. I am she who is the natural mother of all things, mistress and governess of all the elements, the initial progeny of worlds, chief of powers divine, queen of heaven! I am the principal of the celestial gods, the light of the goddesses. At my will the planets of the heavens, the wholesome winds of the seas, and the silences of hell are disposed. My name and my divinity is adored throughout all the world in diverse manners. I am worshipped by various customs and by many names. The Phrygians call me the mother of the gods. The Athenians, Minerva. The Cyprians, Venus. The Cretans, Diana. The Sicilians, Proserpina. The Eleusians, Ceres. Some call me Juno, other Bellona, and yet others Hecate. And principally the Aethiopians who dwell in the Orient, and the Aegyptians who are excellent in all kind of ancient doctrine and by their proper ceremonies are accustomed to worship me, call me Queen Isis. Behold, I have come to take pity of your fortune and tribulation. Behold, I am present to favor and aid you. Leave off your weeping and lamentation, put away all your sorrow. For behold, the day which is ordained by my providence is at hand. Therefore be ready to attend to my command. This day which shall come after this night is dedicated to my service by an eternal religion. My priests and ministers are accustomed, after the tempests of the sea have ceased, to offer in my name a new ship as a first fruit of my navigation. I command you not to profane or despise the sacrifice in any way.,“The great priest shall carry this day, following in procession by my exhortation, a garland of roses next the rattle in his right hand. Follow my procession amongst the people and, when you come to the priest, make as though you would kiss his hand. But snatch at the roses, whereby I will put away the skin and shape of an ass. This kind of beast I have long abhorred and despised. But above all things beware that you do not doubt or fear any of those things as being hard and difficult to bring to pass. For in the same hour as I have come to you, I have commanded the priest, by a vision, of what he shall do. And all the people by my command shall be compelled to give you place and say nothing! Moreover, do not think that, amongst so fair and joyful ceremonies and in so good a company, any person shall abhor your ill-favored and deformed figure, or that any man shall be so hardy as to blame and reprove your sudden restoration to human shape. They will not conceive any sinister opinion about this deed. And know this for certain: for the rest of your life, until the hour of death, you shall be bound and subject to me! And think it not an injury to be always subject to me, since by my means and benefit you shall become a man. You shall live blessed in this world, you shall live gloriously by my guidance and protection. And when you descend to hell, you shall see me shine in that subterranean place, shining (as you see me now) in the darkness of Acheron, and reigning in the deep profundity of Styx. There you shall worship me as one who has been favorable to you. And if I perceive that you are obedient to my command, an adherent to my religion, and worthy my divine grace, know you that I will prolong your days above the time that the fates have appointed, and the celestial planets have ordained.”,When the divine image had spoken these words, she vanished away! By and by, when I awoke, I arose with the members of my body mixed with fear, joy and sweat. I marveled at the clear presence of the powerful goddess and, being sprinkled with the water of the sea, I recounted in order her admonitions and divine commands. Soon after, when the darkness was chased away and the clear and golden sun rose, behold, I saw the streets filled with people going in a religious sort and in great triumph. All things seemed that day to be joyful. Every beast and house, and indeed the very day itself seemed to rejoice. For after a frosty morning a hot and temperate rose and the little birds, thinking that the spring time had come, chirped and sang melodiously to the mother of stars, the parent of times, and mistress of all the world! The fruitful trees rejoiced at their fertility. The barren and sterile were contented to provide shadows. All rendering sweet and pleasant sounds with their branches. The seas were quiet from winds and tempests. In heaven the clouds had been chased away, and the sky appeared fair and clear with its proper light.,Behold, then more and more there appeared the parades and processions. The people were attired in regal manner and singing joyfully. One was girded about the middle like a man of arms. Another was bare and spare, and had a cloak and high shoes like a hunter! Another was attired in a robe of silk and socks of gold, having his hair laid out and dressed like a woman! There was another who wore leg harnesses and bore a shield, a helmet, and a spear like a martial soldier. After him marched one attired in purple, with vergers before him like a magistrate! After him followed one with a cloak, a staff, a pair of sandals, and a gray beard, signifying that he was a philosopher. After him came one with a line, betokening a fowler. Another came with hooks, declaring him a fisherman. I saw there a meek and tame bear which, dressed like a matron, was carried on a stool. An ape, with a bonnet on his head and covered with a Phrygian garment, resembled a shepherd, and bore a cup of gold in his hand. There was an ass, which had wings glued to his back and followed an old man: you would judge the one to be Pegasus, and the other Bellerophon.,Amongst the pleasures and popular delights which wandered hither and thither, you might see the procession of the goddess triumphantly marching forward. The women, attired in white vestments and rejoicing because they wore garlands and flowers upon their heads, bedspread the road with herbs which they bare in their aprons. This marked the path this regal and devout procession would pass. Others carried mirrors on their backs to testify obeisance to the goddess who came after. Other bore combs of ivory and declared by the gesture and motions of their arms that they were ordained and ready to dress the goddess. Others dropped balm and other precious ointments as they went. Then came a great number of men as well as women with candles, torches, and other lights, doing honor to the celestial goddess. After that sounded the musical harmony of instruments. Then came a fair company of youths, appareled in white vestments, singing both meter and verse a comely song which some studious poet had made in honor of the Muses. In the meantime there arrived the blowers of trumpets, who were dedicated to the god Serapis. Before them were officers who prepared room for the goddess to pass.,Then came the great company of men and women who had taken divine orders and whose garments glistened all the streets over. The women had their hair anointed and their heads covered with linen. But the men had their crowns shaven, which were like earthly stars of the goddess. They held in their hands instruments of brass, silver and gold, which rendered a pleasant sound. The principal priests, who were appareled with white surpluses hanging down to the ground, bore the relics of the powerful goddess. One carried in his hand a light, not unlike to those which we used in our houses, except that in the middle of it there was a bole which rendered a brighter flame. The second, attired like the other, bore in his hand an altar which the goddess herself named the succor of nations. The third held a tree of palm, with leaves of gold, and the verge of Mercury. The fourth showed a token of equity in his left hand, which was deformed in every place, signifying more equity then by the right hand. The same priest carried a round vessel of gold in the form of a cap. The fifth bore a van, wrought with springs of gold, and another carried a vessel for wine.,By and by, after the goddess, there followed gods on foot. There was Anubis, the messenger of the gods infernal and celestial, with his face sometimes black, sometimes faire, lifting up the head of a dog and bearing in his left hand his verge, and in his right hand the branches of a palm tree. After whom followed a cow with an upright gait, representing the figure of the great goddess. He who guided her marched on with much gravity. Another carried the secrets of their religion closed in a coffer. There was one who bore on his stomach a figure of his god, not formed like any beast, bird, savage thing or humane shape, but made by a new invention. This signified that such a religion could not be discovered or revealed to any person. There was a vessel wrought with a round bottom, having on the one side pictures figured in the manner of the Egyptians, and on the other side was an ear on which stood the serpent Aspis, holding out his scaly neck.,Finally came he who was appointed to my good fortune, according to the promise of the goddess. For the great priest, who bore the restoration of my human shape by the command of the goddess, approached ever closer bearing in his left hand the rattle, and in the other a garland of roses to give me. This was to deliver me from cruel fortune, which was always my enemy after I had suffered so much calamity and pain and had endured so many perils. I did not approach hastily, though I was seized by sudden joy, lest I disturb the quiet procession by my eagerness. But going softly through the press of the people (which gave way to me on every side) I went up to the priest.,The priest, having been advised the night before, stood still and holding out his hand, and thrust out the garland of roses into my mouth. I (trembling) devoured it with a great eagerness. And as soon as I had eaten them, I found that the promise made to me had not been in vain. For my deformed face changed, and first the rugged hair of my body fell off, my thick skin grew soft and tender, the hooves of my feet changed into toes, my hands returned again, my neck grew short, my head and mouth became round, my long ears were made little, my great and stony teeth grew more like the teeth of men, and my tail, which had burdened me most, disappeared. Then the people began to marvel. The religious honored the goddess for so evident a miracle. They wondered at the visions which they saw in the night, and the ease of my restoration, whereby they rendered testimony of so great a benefit that I had received from the goddess.,When I saw myself in such a state, I stood still a while and said nothing. I could not tell what to say, nor what word I should speak first, nor what thanks I should render to the goddess. But the great priest, understanding all my fortune and misery through divine warning, commanded that someone should give me garments to cover myself with. However, as soon as I was transformed from an ass to my humane shape, I hid my private parts with my hands as shame and necessity compelled me. Then one of the company took off his upper robe and put it on my back. This done, the priest looked upon me and with a sweet and benign voice said:,“O my friend Lucius, after the enduring so many labors and escaping so many tempests of fortune, you have at length come to the port and haven of rest and mercy. Your noble linage, your dignity, your education, or any thing else did not avail you. But you have endured so many servile pleasures due to the folly of youth. Thusly you have had an unpleasant reward for your excessive curiosity. But however the blindness of Fortune has tormented you in various dangers, so it is now that, unbeknownst to her, you have come to this present felicity. Let Fortune go and fume with fury in another place. Let her find some other matter on which to execute her cruelty. Fortune has no power against those who serve and honor our goddess. What good did it do her that you endured thieves, savage beasts, great servitude, dangerous waits, long journeys, and fear of death every day? Know that now you are safe and under the protection of her who, by her clear light, brightens the other gods. Wherefore rejoice and take a countece appropriate to your white garment. Follow the parade of this devout and honorable procession so that those who do not worship the goddess may see and acknowledge their error. Behold Lucius, you are delivered from so great miseries by the providence of the goddess Isis. Rejoice therefore and triumph in the victory over fortune. And so that you may live more safe and sure, make yourself one of this holy order. Dedicate your mind to our religion and take upon yourself the voluntary yoke of ministry. And when you begin to serve and honor the goddess, then you shall feel the fruit of your liberty.”,After the great priest had prophesied in this manner, he, regaining his breath, made a conclusion of his words. Then I went amongst the rest of the company and followed the procession. Everyone of the people knew me and, pointing at me with their fingers, spoke in this way, “Behold him who was this day transformed into a man by the power of the sovereign goddess. Verily he is blessed and most blessed, who has merited such great grace from heaven both because of the innocence of his former life. He has been reborn in the service of the goddess. In the meantime, little by little we approached near to the sea cost, near that place where I lay the night before, still an ass. Thereafter the images and relics were disposed in order. The great priest was surrounded by various pictures according to the fashion of the Aegyptians. He dedicated and consecrated with certain prayers a fair ship made very cunningly, and purified it with a torch, an egg, and sulfur. The sail was of white linen cloth on which was written certain letters which testified that the navigation would be prosperous. The mast was of a great length, made of a pine tree, round and very excellent with a shining top. The cabin was covered over with coverings of gold, and the whole ship was made of citron tree, very fair. Then all the people, religious as well as profane, took a great number of baskets filled with odors and pleasant smells and threw them into the sea, mingled with milk, until the ship was filled with many gifts and prosperous devotions. Then, with a pleasant wind, the ship was launched out into the deep. But when they had lost the sight of the ship, every man carried again that he brought, and went toward the temple in like procession and order as they had come to the sea side.,When we had come to the temple, the great priest and those who were assigned to carry the divine images (but especially those who had long been worshippers of the religion) went into the secret chamber of the goddess where they placed the images in order. This done, one of the company, who was a scribe or interpreter of letters, in the manner of a preacher stood up on a chair before the holy college and began to read out of a book. He began pronounce benedictions upon the great emperor, the senate, the knights, and generally to all the Roman people, and to all who are under the jurisdiction of Rome. These words following signified the end of their divine service and that it was lawful for every man to depart. Whereupon all the people gave a great shout and, filled with much joy, bore all kind of herbs and garlands of flowers home to their houses, kissing and embracing the steps where the goddess had passed. However, I could not do as the rest did, for my mind would not allow me to depart one foot away. This was how eager I was to behold the beauty of the goddess, remembering the great misery I had endured.,In the meantime news was carried into my country (as swift as the flight of birds or as the blast of winds) of the grace and benefit which I received from the goddess, and of my story, worthy to be remembered. Then my parents, friends, and servants of our house, understanding that I was not dead (as they had been falsely informed), came with great diligence to see me, as though I were man raised from death to life. And I, who never thought I would see them again, was as joyful as they were, accepting and taking in good part their honest gifts and oblations so as to buy such things as were necessary for my body.,After I had related to them of all my former miseries and present joys, I went before the face of the goddess and hired a house within the cloister of the temple so that I might continually be ready to serve of the goddess. I also wanted to be in continual contact with the company of the priests so that I could become wholly devoted to the goddess, and become an inseparable worshipper of her divine name. It happened that the goddess often appeared to me in the night, urging and commanding me to take the order of her religion. But I, though I greatly desired to do so, was held back because of fear. I considered her discipline was hard and difficult, the chastity of the priests intolerable, and the life austere and subject to many inconveniences. Being thus in doubt, I refrained from all those things as seeming impossible.,One night the great priest appeared to me, presenting his lap full of treasure. And when I demanded what it signified, he answered, that it was sent to me from the country of Thessaly, and that a servant of mine named Candidus was arrived likewise. When I was awoke, I mused to myself what this vision should portend, considering that I had never any servant called by that name. But whatever it signified, this I verily thought: that it foretold gain and prosperous fortune. While I was thus astonished, I went to the temple and tarried there until the opening of the gates. Then I went in and began to pray before the face of the goddess. The priest prepared and set the divine things of each altar and pulled out the fountain and holy vessel with solemn supplication. Then they began to sing the matins of the morning, signifying the hour of the prime. By and by behold, there arrived the servant whom I had left in the country, when Fotis by error made me an ass. He brought my horse whom he had recovered by certain signs and tokens which I had put on its back. Then I perceived the interpretation of my dream: by the promise of gain, my white horse was restored to me, which was signified by the argument of my servant Candidus.,This done, I retired to the service of the goddess in hope of greater benefits. I considered that I had received a sign and token whereby my courage increased more and more each day to take up the orders and sacraments of the temple. Thus I often communed with the priest, desiring him greatly to give me the degree of the religion. But he, a man of gravity and well-renowned in the order of priesthood, deferred my desire from day to day. He comforted me and gave me better hope, just like as parents who commonly bridle the desires of their children when they attempt or endeavor any unprofitable thing. He said that the day when any one would be admitted into their order is appointed by the goddess. He said that the priest who would minister the sacrifice is chosen by her providence, and the necessary charges of the ceremonies is allotted by her command. Regarding all these things he urged me to attend with marvelous patience, and he told me that I should beware either of too much haste or too great slackness. He said that there was like danger if, being called, I should delay or, not being called. I should be hasty. Moreover he said that there were none in his company either of so desperate a mind or who were so rash and hardy that they would attempt anything without the command of the goddess. If anyone were to do so, he should commit a deadly offence, considering how it was in the power of the goddess to condemn and save all persons. And if anyone should be at the point of death and on the path to damnation, so that he might be capable of receiving the secrets of the goddess, it was in her power by divine providence to reduce him to the path of health, as though by a certain kind of regeneration. Finally he said that I must attend the celestial precept, although it was evident and plain that the goddess had already vouchsafed to call and appoint me to her ministry. He urged me to refrain from profane and unlawful foods just like those priests who had already been received. This was so that I might come more apt and clean to the knowledge of the secrets of religion.,I obeyed these words and, attentive with meek and laudable silence, I daily served at the temple. In the end the wholesome gentleness of the goddess did not deceive me, for in the night she appeared to me in a vision. She showed me that the day had come which I had wished for so long. She told me what provision and charges I should attend to, and how she had appointed her principal priest Mithras to be minister with me in my sacrifices.When I heard these divine commands I greatly rejoiced. I arose before dawn to speak with the great priest, whom I happened to see coming out of his chamber. Then I saluted him and thought that I should ask for his counsel with a bold courage. But as soon as he perceived me, he began first to say: “O Lucius, now I know well that you are most happy and blessed, whom the divine goddess accepts with such mercy. Why do you delay? Behold, it is the day which you desired, when you shall receive at my hands the order of religion and know the most pure secrets of the gods.” Whereupon the old man took me by the hand and led me to the gate of the great temple. Immediately upon entering he made a solemn celebration and, after morning sacrifice had ended, he brought books out of the secret place of the temple. These were partly written in unknown characters, and partly painted with figures of beasts declaring briefly every sentence. The heads and tails of some were turned in the shape of a wheel and were strange and impossible for profane people to read. There he interpreted to me such things as were necessary for the use and preparation of my order.,This done, I gave charge to certain of my companions to buy liberally whatever was necessary and appropriate. Then the priest brought me to the baths nearby, accompanied with all the religious sort. He, demanding pardon of the goddess, washed me and purified my body according to custom. After this, when no one approached, he brought me back again to the temple and presented me before the face of the goddess. He told me of certain secret things that it was unlawful to utter, and he commanded me, and generally all the rest, to fast for the space of ten continual days. I was not allowed to eat any beast or drink any wine. These strictures I observed with marvelous continence. Then behold, the day approached when the sacrifice was to be made. And when night came there arrived on every coast a great multitude of priests who, according to their order, offered me many presents and gifts. Then all the laity and profane people were commanded to depart. When they had put on my back a linen robe, they brought me to the most secret and sacred place of all the temple. You will perhaps ask (o studious reader) what was said and done there. Verily I would tell you if it were lawful for me to tell. You would know if it were appropriate for you to hear. But both your ears and my tongue shall incur similar punishment for rash curiosity. However, I will content your mind for this present time, since it is perhaps somewhat religious and given to devotion. Listen therefore and believe it to be true. You shall understand that I approached near to Hell, and even to the gates of Proserpina. After I was brought through all the elements, I returned to my proper place. About midnight I saw the sun shine, and I saw likewise the celestial and infernal gods. Before them I presented myself and worshipped them. Behold, now have I told you something which, although you have heard it, it is necessary for you to conceal. This much have I declared without offence for the understanding of the profane.,When morning came, and that the solemnities were finished, I came forth sanctified with twelve robes and in a religious habit. I am not forbidden to speak of this since many persons saw me at that time. There I was commanded to stand upon a seat of wood which stood in the middle of the temple before the image of the goddess. My vestment was of fine linen, covered and embroidered with flowers. I had a precious cloak upon my shoulders hung down to the ground. On it were depicted beasts wrought of diverse colors: Indian dragons and Hyperborean griffins which the other world engenders in the form of birds. The priests commonly call such a habit a celestial robe. In my right hand I carried a lit torch. There was a garland of flowers upon my head with palm leaves sprouting out on every side. I was adorned like un the sun and made in fashion of an image such that all the people came up to behold me. Then they began to solemnize the feast of the nativity and the new procession, with sumptuous banquets and delicacies. The third day was likewise celebrated with like ceremonies with a religious dinner, and with all the consummation of the order. After I had stayed there a good space, I conceived a marvelous pleasure and consolation in beholding the image of the goddess. She at length urged me to depart homeward. I rendered my thanks which, although not sufficient, yet they were according to my power. However, I could not be persuaded to depart before I had fallen prostrate before the face of the goddess and wiped her steps with my face. Then I began greatly to weep and sigh (so uch so that my words were interrupted) and, as though devouring my prayer, I began to speak in this way:,“O holy and blessed lady, the perpetual comfort of humankind: you, by your bounty and grace, nourish all the world and listen with great affection to the adversities of the miserable. As a loving mother you take no rest, neither are you idle at any time in bestowing benefits and succoring all men on land as well as on the sea. You are she who puts away all storms and dangers from man’s life by your right hand. Whereby also you restrain the fatal dispositions, appease the great tempests of fortune, and keep back the course of the stars. The celestial gods honor you and the infernal gods keep you in reverence. You encompass all the world, you give light to the sun, you govern the world, you strike down the power of hell. Because of you the times return and the planets rejoice, and the elements serve you. At your command the winds blow, the clouds increase, the seeds prosper, and the fruits prevail. The birds of the air, the beasts of the hill, the serpents of the den, and the fishes of the sea tremble at your majesty. But my spirit is not able to give you sufficient praise, my patrimony is unable to satisfy your sacrifice, my voice has no power to utter that which I think. No, not if I had a thousand mouths and so many tongues. However, as a good religious person and, according to my estate, I will always keep you in remembrance and close you within my breast.” When I had ended my prayer, I went to embrace the great priest Mithras, my spiritual father, and to demand his pardon, since I was unable to recompense the good which he had done to me.,After great greeting and thanks I departed from him to visit my parents and friends. And after a while, by the exhortation of the goddess, I made up my packet, and took shipping toward the city of Rome, where (with a favorable wind) I arrived about the twelfth day of December. And the greatest desire I had there was to make my daily prayers to the sovereign goddess Isis. She, because of the place where her temple was built, was called Campensis, and was continually adored of the people of Rome. Although I was her minister and worshipper, I was a stranger to her temple and unknown to her religion there. When a year had gone by, the goddess advised me again to receive this new order and consecration. I marveled greatly what it signified and what should happen, considering that I was a sacred person already.,But it happened that, while I reasoned with myself and while I examined the issue with the priests, there came a new and marvelous thought in my mind. I realized that I was only consecrated to the goddess Isis, but not sacred to the religion of great Osiris, the sovereign father of all the goddesses. Between them, although there was a religious unity and concord, yet there was a great difference of order and ceremony. And because it was necessary that I should likewise be a devotee of Osiris, there was no long delay. For the night after there appeared to me one of that order, covered with linen robes. He held in his hands spears wrapped in ivy and other things not appropriate to declare. Then he left these things in my chamber and, sitting in my seat, recited to me such things as were necessary for the sumptuous banquet for my initiation. And so that I might know him again, he showed me how the ankle of his left foot was somewhat maimed, which gave him a slight limp.Afterwards I manifestly knew the will of the god Osiris. When matins ended, I went from one priest to another to find the one who had the halting mark on his foot, according to my vision. At length I found it true. I perceived one of the company of the priests who had not only the token of his foot, but the stature and habit of his body, resembling in every point the man who appeared in the nigh. He was called Asinius Marcellus, a name appropriate to my transformation. By and by I went to him and he knew well enough all the matter. He had been admonished by a similar precept in the night. For the night before, as he dressed the flowers and garlands about the head of the god Osiris, he understood from the mouth of the image (which told the predestinations of all men) how the god had sent him a poor man of Madauros. To this man the priest was supposed to minister his sacraments so that he could receive a reward by divine providence, and the other glory for his virtuous studies.,Thus I was initiated into the religion, but my desire was delayed by reason of my poverty. I had spent a great part of my goods in travel and peregrination, but most of all the cost of living in the city of Rome had dwindled my resources. In the end, being often stirred forward with great trouble of mind, I was forced to sell my robe for a little money which was nevertheless sufficient for all my affairs. Then the priest spoke to me saying, “How is it that for a little pleasure you are not afraid to sell your vestments, yet when you enter into such great ceremonies you fear to fall into poverty? Prepare yourself and abstain from all animal meats, beasts and fish.” In the meantime I frequented the sacrifices of Serapis, which were done in the night. This gave me great comfort to my peregrination, and ministered to me more plentiful living since I gained some money by pleading in the courts in the Latin language.,Immediately afterwards I was called upon by the god Osiris and admonished to receive a third order of religion. Then I was greatly astonished, because I could not tell what this new vision signified or what the intent of the celestial god was. I began to suspect the former priests of having given me ill counsel, and I feared that they had not faithfully instructed me. While I was, as it were, incensed because of this, the god Osiris appeared to me the following night and gave me admonition, saying, “There is no reason why you should be afraid of these many orders of religion, or that something has been omitted. You should rather rejoice since as it has pleased the gods to call upon you three times, whereas most do not achieve the order even once. Wherefore you should think yourself happy because of our great benefits. And know that the initiation which you must now receive is most necessary if you mean to persevere in the worship of the goddess. You will be able to participate in solemnity on the festival day adorned in the blessed habit. This shall be a glory and source of renown for you.,In this way the divine majesty persuaded me in my sleep. Whereupon I went to the priest and declared all that I had seen. Then I fasted for ten days, according to the custom, and of my own free will I abstained longer than I had been commanded. And verily I did not repent of the pain I had gone through and of the charges I had undertaken. This was because the divine providence had seen to it that I gained much money in pleading of causes. Finally, after a few days, the great god Osiris appeared to me at night, not disguised in any other form, but in his own essence. He commanded me to be an advocate in the court, and not fear the slander and envy of ill persons who begrudged me by for the religion which I had attained by much labor. Moreover, he would not suffer that I should be any longer of the number of his priests, but he allotted me to one of the higher positions. And after he appointed me a place within the ancient temple, which had been erected in the time of Sulla, I executed my office in great joy and with a shaved head. |
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121. Heliodorus, Ethiopian Story, 1.8 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •ovid, metamorphoses Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 465 | 1.8. When all was whist in the marsh and the time of the first night watch had come, the maid took that occasion and absence of tumultuous men to be a fit time to lament and wail; and the rather for that in the night she could neither see nor hear anything that might comfort her, but contrarywise move her to sorrow. When therefore with herself secretly she had wailed alone (for she was by the captain's commandment separated from company and laid in a simple bed) and wept very bitterly — 'Apollo', said she, 'how much more grievous punishment does thou take of us than we have deserved. Hast thou not been sufficiently revenged on us in the past? Forasmuch as we are far from our friends and kinsfolk, and that we were taken by pirates and subject to six hundred dangers more by sea, but that now again we must on the land fall into the hands of thieves and robbers: beside, who knoweth whether anything worse is like to light upon us? When wilt thou make an end? If it be in death that shall be void of injury, oh that death would like me well! But rather than any man should filthily know me, which Theagenes never did, surely with a halter I would end my life, reserving myself pure and chaste, as hitherto I have done, even unto death and thereby gain a beautiful epitaph for my singular virginity, and no judge shall be so cruel as thou.' While she spake thus Theagenes willed her to be content and said: 'Mine own dear heart and only joy, Chariclea, cease your mourning. I know you have just cause to complain, but in your thus doing you displease God a great deal more than you think. Neither have we any need to provoke God to wrath, but rather to pray: for that which is mightier must with prayers and not with accusation be appeased.' 'You give me indeed good counsel,' quoth she, 'but I pray you, tell me how you fare.' 'Better,' said he, 'than I did yesternight, since this young man trimmed my wounds, whereby the burning heat of them is well cooled.' 'Yea,' quoth he who had the charge to look to them,' in the morning you shall see they shall be in better case, for I will provide such a herb for you that within three dressings your wound shall be healed. And this I have proved true by experience; for if any that were under this captain since I was taken prisoner in any conflict happened to be wounded, he never needed many days to be cured. You need not marvel that I am greatly moved with your estate, for you seem to be in as ill case as I; and I have the more compassion on you, since you are Grecians and I myself also am a Grecian born.' 'A Grecian, O immortal God,' cried they out suddenly for joy, 'a Grecian indeed both in tongue and country. Hereafter we trust to have some respite from our mishaps.' 'But what must we call you?' said Theagenes. 'Cnemon,' answered he. 'of what part of Greece?' said Theagenes. 'of Athens,' answered he. 'And how came you here?' said Theagenes. 'Peace, I pray you:' quoth he, 'and ask me that question no more. Let us leave that to such as write tragedies. I would not wish at this time to increase your sorrows by repeating mine. Besides, the night is so far spent that the rest would not serve to tell you the same, especially as you need rest and sleep after your troubles.' But when they would not cease, but were still very insistent to have him tell his story, accounting it a great comfort to hear any man have as ill luck as they had themselves, Cnemon began in this sort. |
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122. Cassius Dio, Roman History, 40.47.3-40.47.4, 45.7.1-45.7.2, 47.15-47.16, 53.2.4-53.2.5, 59.11.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •isis in ovids metamorphoses •isis in ovids metamorphoses , cult of isis in rome •metamorphoses (ovid) •isis in ovids metamorphoses , marriage of iphis and ianthe •same-sex relationships, marriage of iphis and ianthe, in ovids metamorphoses •ovid’s poems, metamorphoses Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 150; Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 162; Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 41, 42 | 40.47.3. But it seems to me that that decree passed the previous year, near its close, with regard to Serapis and Isis, was a portent equal to any; for the senate had decided to tear down their temples, which some individuals had built on their own account. Indeed, for a long time they did not believe in these gods, and even when the rendering of public worship to them gained the day, they settled them outside the pomerium. 40.47.3. But it seems to me that that decree passed the previous year, near its close, with regard to Serapis and Isis, was a portent equal to any; for the senate had decided to tear down their temples, which some individuals had built on their own account. Indeed, for a long time they did not believe in these gods, and even when the rendering of public worship to them gained the day, they settled them outside the pomerium. 45.7.1. When, however, a certain star during all those days appeared in the north toward evening, which some called a comet, claiming that it foretold the usual occurrences, while the majority, instead of believing it, ascribed it to Caesar, interpreting it to mean that he had become immortal and had been received into the number of the stars, Octavius then took courage and set up in the temple of Venus a bronze statue of him with a star above his head. 2 And when this act also was allowed, no one trying to prevent it through fear of the populace, then at last some of the other decrees already passed in honour of Caesar were put into effect. Thus they called one of the months July after him, and in the course of certain festivals of thanksgiving for victory they sacrificed during one special day in memory of his name. For these reasons the soldiers also, particularly since some of them received largesses of money, readily took the side of Caesar. 45.7.2. And when this act also was allowed, no one trying to prevent it through fear of the populace, then at last some of the other decrees already passed in honour of Caesar were put into effect. Thus they called one of the months July after him, and in the course of certain festivals of thanksgiving for victory they sacrificed during one special day in memory of his name. For these reasons the soldiers also, particularly since some of them received largesses of money, readily took the side of Caesar. 53.2.4. As for religious matters, he did not allow the Egyptian rites to be celebrated inside the pomerium, but made provision for the temples; those which had been built by private individuals he ordered their sons and descendants, if any survived, to repair, and the rest he restored himself. 59.11.4. Indeed, a certain Livius Geminius, a senator, declared on oath, invoking destruction upon himself and his children if he spoke falsely, that he had seen her ascending to heaven and holding converse with the gods; and he called all the other gods and Panthea herself to witness. For this declaration he received a million sesterces. |
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| 123. Philostratus, Pictures, 1.9, 1.18, 1.22, 2.14, 2.18 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ovid, metamorphoses Found in books: Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 345 |
124. Diogenes Laertius, Lives of The Philosophers, 2.67, 2.86 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 465 | 2.67. And when Dionysius gave him his choice of three courtesans, he carried off all three, saying, Paris paid dearly for giving the preference to one out of three. And when he had brought them as far as the porch, he let them go. To such lengths did he go both in choosing and in disdaining. Hence the remark of Strato, or by some accounts of Plato, You alone are endowed with the gift to flaunt in robes or go in rags. He bore with Dionysius when he spat on him, and to one who took him to task he replied, If the fishermen let themselves be drenched with sea-water in order to catch a gudgeon, ought I not to endure to be wetted with negus in order to take a blenny? 2.86. The case stands thus. The disciples of Aristippus were his daughter Arete, Aethiops of Ptolemais, and Antipater of Cyrene. The pupil of Arete was Aristippus, who went by the name of mother-taught, and his pupil was Theodorus, known as the atheist, subsequently as god. Antipater's pupil was Epitimides of Cyrene, his was Paraebates, and he had as pupils Hegesias, the advocate of suicide, and Anniceris, who ransomed Plato.Those then who adhered to the teaching of Aristippus and were known as Cyrenaics held the following opinions. They laid down that there are two states, pleasure and pain, the former a smooth, the latter a rough motion, and that pleasure does not differ from pleasure nor is one pleasure more pleasant than another. |
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125. Obsequens, De Prodigiis, 68 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •metamorphoses (ovid) Found in books: Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 162 | 68. M. Antonius, P. Dolabella consuls [A.U.C. 710] By Caesar’s will, Gaius Octavius formally joined the Julian gens at Brundisium. As he was entering Rome surrounded by a huge crowd, at the third hour under a clear calm sky the sun encircled him with the end of a rainbow such as it usually arches under clouds. At the games of Venus Genetrix, which he offered on behalf of his colleague, all eyes were drawn at the 11th hour to a comet streaming in the north; because it appeared at the games of Venus, it seemed best to dedicate it as an sign of the head of the deified Julius. Although Caesar suffered much because of the monstrous malice of the consul Antony he showed a noble persistence in resisting him. There were earthquakes in rapid succession. The docks and many other places were struck by lightning. A violent whirlwind broke the limbs and threw down a statue which M. Cicero had placed in front of the cella of Minerva, on the day before he went into exile in accordance with the plebiscite; with its shoulders, arms and head broken it portended dreadful things for Cicero himself. The bronze tablets from the temple of Fides were torn off by a whirlwind. The doors of the temple of Ops were broken. Trees were uprooted and many roofs torn off. A torch in the sky seemed to move to the east. A star burned bright for seven days. Three suns shone, and around the lowest sun a crown similar to ears of grain in a circle gleamed out and afterwards when the sun had been reduced to one orb the light was dim for months. In the temple of Castor some letters from the names of the consuls Antony and Dolabella were shaken out, which indicated that both of them would be exiled from their homeland. The baying of a dog was heard during the night in front of his home, from these things especially as the dog was mutilated by the others it portended shameful infamy to Lepidus. At Hostia a school of fish was left on dry land by the flow of the sea. The Padus flooded and when it subsided inside its banks it left a large number of vipers. There was civil war between Antony and Caesar. |
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| 126. Paulinus of Nola, Carmina, 27.313-27.314 (4th cent. CE - 5th cent. CE) Tagged with subjects: •ovid, exile poetry, metamorphoses and split identity Found in books: Hardie, Classicism and Christianity in Late Antique Latin Poetry (2019) 24 |
| 127. Ausonius, Epigrams, 72-73, 103 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 38 |
128. Nonnus, Dionysiaca, 1.138, 1.140-1.162, 1.368-1.375, 1.385-1.407, 1.489-1.492, 1.521-1.524, 1.533-1.534, 2.9-2.19, 2.705-2.707, 19.80-19.99, 19.102-19.107, 19.225-19.295 (4th cent. CE - 5th cent. CE) Tagged with subjects: •ovid, metamorphoses Found in books: Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 17, 19, 20, 21, 22, 23, 25, 26, 28, 29, 30, 244 | 1.145. This was the reason. Zeus Cronides had hurried to Pluto's bed, to beget Tantalos, that mad robber of the heavenly cups; and he laid his celestial weapons well hidden with his lightning in a deep cavern. From underground the thunderbolts belched out smoke, the white cliff was blackened; hidden sparks from a fire-barbed arrow heated the watersprings; torrents boiling with foam and steam poured down the Mygdonian gorge, until it boomed again. "" 1.154. Then at a nod from his mother, the Earth, Cilician Typhoeus stretched out his hands, and stole the snowy tools of Zeus, the tools of fire; then spreading his row of rumble-rattling throats, he yelled as his warcry the cries of all wild beasts together: the snakes that grew from him waved over his leopards' heads, licked the grim lions' manes, girdled with their curly tails spiral-wise round the bulls' horns, mingled the shooting poison of their long thin tongues with the foam-spittle of the boars. "" 19.102. companion. Only a couple of verses he sang, a ditty of Phoibos, clearspoken in few words after some Amyclaian style: Apollo brought to life again his longhaired Hyacinthos: Staphylos will be made to live for aye by Dionysos. Before the ceremonial was well ended, the people broke out into loud acclamations of propitious words with one voice and one tongue, and all the Satyrs roared. Bacchos leapt from his seat in haste, waving his right hand up and down; Botrys ran up, crying Euoi and applauding the musical harmonies of the harper. The Lord crowned Oiagros's head with ivy, and the father of Orpheus stamped his foot on the ground, as he accepted with joy the untamed bull, the prize of the singing, while his companions danced round him in a row. The man of Athens carried off the bearded goat with shamed hands, full of sorrow and envy. Now Iobacchos with flowing hair brought out worthy prizes in his generous hand, offered for victory in the woven dance: a mixer teeming with old fragrant wine, a golden bowl which held infinite measures, spilling on the thirsty earth Lyaios's juice of four years old. This was an Olympian work of Hephaistos the great master, which Cypris once gave to her brother Dionysos of the vine. A lesser bowl also he set before the assembly, solid silver, shining and round, which Bacchos had once received as a guestgift from the king of Alybe; who lived in the rich country where the black hole of the mines in the earth was whitened with silver nooks. Round the "" |
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| 129. Claudianus, De Raptu Prosperine, 1.121-1.213, 3.67-3.169, 3.176, 3.420-3.427 (4th cent. CE - 5th cent. CE) Tagged with subjects: •ovid, metamorphoses Found in books: Sharrock and Keith, Maternal Conceptions in Classical Literature and Philosophy (2020) 137 |
| 130. Servius, In Vergilii Bucolicon Librum, 9.46 (4th cent. CE - 5th cent. CE) Tagged with subjects: •metamorphoses (ovid) Found in books: Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 162 |
| 131. Servius, Commentary On The Aeneid, 4.99, 6.790, 8.681 (4th cent. CE - 5th cent. CE) Tagged with subjects: •isis in ovids metamorphoses •metamorphoses (ovid) Found in books: Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 162; Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 20 |
| 132. Ausonius, Cupido Cruciatus (Edyll. Vi), 1, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 2, 20, 21, 22, 24, 25, 26, 27, 28, 29, 3, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 4, 40, 41, 42, 43, 44, 5, 6, 7, 8, 9, preface, 23 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Keith and Myers, Vergil and Elegy (2023) 333 |
| 133. Claudian, Epistles, 24.96-24.97 Tagged with subjects: •ovid, exile poetry, metamorphoses and split identity Found in books: Hardie, Classicism and Christianity in Late Antique Latin Poetry (2019) 25 |
| 134. Antipater of Thessalonica, Anthologia Palatina, 5.31 Tagged with subjects: •metallic ages, in ovid, metamorphoses Found in books: Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 87 |
| 135. Maximian, Elegies, 1.5 Tagged with subjects: •ovid, exile poetry, metamorphoses and split identity Found in books: Hardie, Classicism and Christianity in Late Antique Latin Poetry (2019) 24 |
| 136. Tanusius Geminus, Fr., 1 cornell Tagged with subjects: •pythagoras, in ovid, metamorphoses Found in books: Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 64 |
| 137. [Tibullus], Panegyric To Messalla, 4.1.190-4.1.211 Tagged with subjects: •metallic ages, in ovid, metamorphoses •pythagoras, in ovid, metamorphoses Found in books: Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 42 |
| 138. Quintus Smyrnaeus, Posthomerica, a b c d\n0 5.196 5.196 5 196\n1 5.197 5.197 5 197\n2 5.195 5.195 5 195\n3 5.194 5.194 5 194\n4 5.199 5.199 5 199\n.. ... ... ... ...\n87 3.582 3.582 3 582\n88 3.90 3.90 3 90\n89 3.592 3.592 3 592\n90 "9.283" "9.283" "9 283"\n91 "14.62" "14.62" "14 62"\n\n[92 rows x 4 columns] Tagged with subjects: •nan Found in books: Greensmith, The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation (2021) 218 |
| 139. Eum., Ion, 1576-1594, 1575 Tagged with subjects: •nan Found in books: Walter, Time in Ancient Stories of Origin (2020) 9 |
| 140. Vergil, Bucolics, 3.106-3.107 Tagged with subjects: •ovid, metamorphoses Found in books: Keith and Myers, Vergil and Elegy (2023) 343 |
| 141. Pseudo-Seneca, Epigrams, "1" Tagged with subjects: •ovid, metamorphoses Found in books: Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 192 |
| 143. Eum., Eum., 1021-1031 Tagged with subjects: •nan Found in books: Walter, Time in Ancient Stories of Origin (2020) 8 |
| 144. Juvencus, Evangelicae Historiae Libri Iv, 1.210, preface 15-20, preface 21-24 Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 369 |
| 145. Anon., Appendix Vergiliana, 30-35 Tagged with subjects: •nan Found in books: Arampapaslis, Augoustakis, Froedge, Schroer, Dynamics of Marginality: Liminal Characters and Marginal Groups in Neronian and Flavian Literature (2023) 56 |
| 146. Anon., Fragments, 30 (bernabé 2 r.27 west = paus. 10.31) Tagged with subjects: •ovid, metamorphoses Found in books: Greensmith, The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation (2021) 218 |
| 147. Anon., Fragments, 30 (bernabé 2 r.27 west = paus. 10.31) Tagged with subjects: •ovid, metamorphoses Found in books: Greensmith, The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation (2021) 218 |
| 148. Fasti, Am., 4.417-4.620 Tagged with subjects: •ovid, metamorphoses Found in books: Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 18 |
| 149. Nic., Heteroecumena, ant. lib. 28 Tagged with subjects: •ovid, metamorphoses Found in books: Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 23 |
| 150. Anon., Fragments, 30 (bernabé 2 r.27 west = paus. 10.31) Tagged with subjects: •ovid, metamorphoses Found in books: Greensmith, The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation (2021) 218 |
| 151. Anon., Fragments, 30 (bernabé 2 r.27 west = paus. 10.31) Tagged with subjects: •ovid, metamorphoses Found in books: Greensmith, The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation (2021) 218 |
| 152. Manilius, Astronomica, 1.7-1.10, 4.57-4.62 Tagged with subjects: •metamorphoses (ovid) •ovid’s poems, metamorphoses Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 106; Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 171, 172 |
| 153. Anon., Fragments, 30 (bernabé 2 r.27 west = paus. 10.31) Tagged with subjects: •ovid, metamorphoses Found in books: Greensmith, The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation (2021) 218 |
| 154. Epigraphy, Ils, 64 Tagged with subjects: •ovid’s poems, metamorphoses Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 120 |
| 155. Epigraphy, Cil, 6.283, 6.282, i2.244, i2.232 Tagged with subjects: •nan Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 227 |
| 156. Anon., Fasti Praenestini, 115 Tagged with subjects: •ovid’s poems, metamorphoses Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 36 |
| 157. Acta Augustea, Ludi Saeculares (Schnegg-Köhler), 115-116, 118, 117 Tagged with subjects: •nan Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 243 |
| 158. Horace, Carmina (Odes), 1.2.43 Tagged with subjects: •ovid’s poems, metamorphoses Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 227 |
| 159. Orphic Hymns., Fragments, 30 (bernabé 2 r.27 west = paus. 10.31) Tagged with subjects: •ovid, metamorphoses Found in books: Greensmith, The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation (2021) 218 |
| 160. Philodemus, De Signis, 4 (de lacy) Tagged with subjects: •pythagoras, in ovid, metamorphoses Found in books: Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 64 |
| 161. Velleius Paterculus, Roman History, a b c d\n0 "2.103.4" "2.103.4" "2 103 Tagged with subjects: •ovid, metamorphoses Found in books: Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 124, 208 |
| 162. Eum., Or., 1646, 1648-1665 Tagged with subjects: •nan Found in books: Walter, Time in Ancient Stories of Origin (2020) 9 |
| 163. Servius, Ad A., 3.34, 4.2, 4.462, 6.529, 7.378, 7.412, 7.715, 12.405 Tagged with subjects: •ovid, metamorphoses Found in books: Keith and Myers, Vergil and Elegy (2023) 322, 323, 324, 326, 327, 328, 329 |
| 164. Servius, Ad B., 5.10, 5.21, 10.62 Tagged with subjects: •ovid, metamorphoses Found in books: Keith and Myers, Vergil and Elegy (2023) 322, 323, 329 |
| 165. Servius, Ad G., 1.378, 2.7, 3.431 Tagged with subjects: •ovid, metamorphoses Found in books: Keith and Myers, Vergil and Elegy (2023) 324, 325, 328 |
| 166. Ausonius of Bordeaux, Cupido Cruciatus (Cupid Crucified), 47, 59-62, 64, 63 Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 382 |
| 167. Papyri, Psi, 1300 Tagged with subjects: •ovid, metamorphoses Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 486 |
| 168. Pseudo-Seneca, Octauia, 160, 161, 162, 163, 164, 165, 279, 280, 281, 422, 423, 424, "156" Tagged with subjects: •nan Found in books: Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 207 |
