1. Hebrew Bible, Deuteronomy, 23.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •Pamphilus Found in books: Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 88| 23.1. לֹא־יִקַּח אִישׁ אֶת־אֵשֶׁת אָבִיו וְלֹא יְגַלֶּה כְּנַף אָבִיו׃ 23.1. כִּי־תֵצֵא מַחֲנֶה עַל־אֹיְבֶיךָ וְנִשְׁמַרְתָּ מִכֹּל דָּבָר רָע׃ | 23.1. A man shall not take his father’s wife, and shall not uncover his father’s skirt. |
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2. Hebrew Bible, Psalms, 116.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •Pamphilus (martyr) Found in books: Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 189| 116.9. אֶתְהַלֵּךְ לִפְנֵי יְהוָה בְּאַרְצוֹת הַחַיִּים׃ | 116.9. I shall walk before the LORD In the lands of the living. |
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| 3. Aeschylus, Fragments, t234-236, t67-69, f124-126 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Montanari and Rengakos, In the Company of Many Good Poets. Collected Papers of Franco Montanari: Vol. I: Ancient Scholarship (2023) 717 |
| 4. Aeschylus, Fragments, f124-126, t67-69, t234-236 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Montanari and Rengakos, In the Company of Many Good Poets. Collected Papers of Franco Montanari: Vol. I: Ancient Scholarship (2023) 717 |
| 5. Aeschylus, Fragments, f124-126, t67-69, t234-236 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Montanari and Rengakos, In the Company of Many Good Poets. Collected Papers of Franco Montanari: Vol. I: Ancient Scholarship (2023) 717 |
| 6. Antiphanes, Fragments, fr.230 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •Pamphilus (Against Boeotus) Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 385 |
| 7. Antiphanes, Fragments, fr.230 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •Pamphilus (Against Boeotus) Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 385 |
8. Demosthenes, Orations, 39.2-39.4, 39.25, 40.10-40.11 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 173, 385 | 39.2. If the defendant declared himself the son of another father and not of my own, I should naturally have seemed meddlesome in caring by what name he chose to call himself; but, as it is, he brought suit against my father, and having got up a gang of blackmailers This strong phrase occurs also in Dem. 40.9 . to support him—Mnesicles, whom you all probably know, and that Menecles who secured the conviction of Ninus, Ninus was a priestess who was put to death, as the scholiast on Dem. 19.281 tells us, for supplying love-potions to young men. The case seems to have been a notorious one, and reflected little credit on Menecles. and others of the same sort—he went into court, alleging that he was my father’s son by the daughter of Pamphilus, and that he was being outrageously treated, and robbed of his civic rights. 39.3. My father (for the whole truth shall be told you, men of the jury) feared to come into court lest someone, on the ground of having elsewhere received some injury from him in his public life, should confront him here; and at the same time he was deceived by this man’s mother. For she had sworn that if he should tender her an oath in this matter, she would refuse it, and that, when this had been done, all relations between them would be at an end; and she had also had money deposited in the hands of a third party on her behalf This money was evidently to be paid to her for fulfilling her promise to refuse the oath. ;—on these conditions, then, my father tendered her the oath. 39.4. But she accepted it, and swore that not only the defendant, but his brother too, her other son, was my father’s child. When she had done this it was necessary to enter them among the clansmen, Admission to the clan was necessary, if full family rights were to be secured. and there was no excuse left. My father did enter them; he adopted them as his children and (to cut short the intervening matters) he enrolled the defendant at the Apaturia The Apaturia was a family festival occurring in the month Pyanepsion (October-November), and was the time when children were regularly registered in the list of clan-members. as Boeotus on the list of the clansmen, and the other as Pamphilus. But I had already been enrolled as Mantitheus. 40.10. Many meetings took place about these matters, and my father declared that he would never be convinced that these men were his children, and finally Plangon, men of the jury (for the whole truth shall be told you), having in conjunction with Menecles laid a snare for my father, and deceived him by an oath that among all mankind is held to be the greatest and most awful, A quotation from Hom. Il. 15.37 f. agreed that, if she were paid thirty minae, she would get her brothers to adopt these men, and that, on her own part, if my father should challenge her before the arbitrator to swear that the children were in very truth his sons, she would decline the challenge. For if this were done, she said, the defendants would not be deprived of their civic rights, These would be ensured to them by the fact of their being enrolled in the clan register; but if they were enrolled as sons of the brothers of Plangon, they could no longer make trouble for Mantias by claiming to be sons of his. but they would no longer be able to make trouble for my father, seeing that their mother had refused the oath. 40.11. When these terms had been accepted—for why should I make my story a long one?—he went to meet her before the arbitrator, and Plangon, contrary to all that she had agreed to do, accepted the challenge, and swore in the Delphinium The temple of Apollo Delphinius, situated somewhere near the ancient entrance to the Acropolis. an oath which was the very opposite of her former one, as most of you know well; for the transaction became a notorious one. Thus, my father was compelled on account of his own challenge to abide by the arbitrator’s award, but he was indigt at what had been done, and took the matter heavily to heart, and did not even so consent to admit these men into his house; but he was compelled to introduce them to the clansmen. The defendant he enrolled as Boeotus, and the other as Pamphilus. 40. Nothing is more painful, men of the jury, than when a man is addressed by name as brother of certain persons, whom in fact he regards as enemies, and when he is compelled, on account of the many cruel wrongs which he has suffered at their hands, to come into court; as is my case now.,For instance, I have not only had the misfortune in the beginning that Plangon, the mother of these men, by deceit and manifest perjury, compelled my father to bring himself to acknowledge them, and that consequently I was robbed of two-thirds of my inheritance; but, in addition to this, I have been driven by these men out of the house of my fathers, in which I was born and brought up, and into which they were admitted, not by my father, but by myself after his death; ,and I am being robbed of my mother’s dowry, for which I am now bringing suit, although I have myself given them satisfaction in all the matters in which they made claims upon me, except some trifling cross-demands which they have maliciously brought against me on account of this action, as will be perfectly clear to you also; yet in the course of eleven years I have been unable to obtain from them a reasonable settlement, and so at length I have had recourse to you for help.,I beg you all, men of the jury, to listen to me with goodwill, while I speak as best I can; and if I seem to you to have suffered cruel wrongs, to pardon me for seeking to recover what is my own, especially as it is for a marriage-portion for my daughter. For it so happened that I married at my father’s request when I was only eighteen, and that I have a daughter who is already of marriageable age.,It is, therefore, just on many accounts that you should aid me who am being wronged, and fitting that you should feel indignation against the men, who—O Earth and the Gods—when they need not have come into court at all had they done what is fair, are not ashamed to remind you of any improper acts of my father, or of wrongs which they committed against him, but even force me to go to law with them. To make you understand clearly that it is they, not I, who are to blame for this, I will set forth to you the facts of the case from the beginning with the utmost possible brevity. ,My mother, men of the jury, was the daughter of Polyaratus, of Cholargus Cholargus was a deme of the tribe Acamantis., and sister of Menexenus, and Bathyllus and Periander. Her father gave her in marriage to Cleomedon, son of Cleon, The famous demagogue, known to us from Thucydides and Aristophanes. adding a talent as her marriage-portion; and at the first she dwelt with him as his wife, and bore him three daughters and one son, Cleon. After this her husband died, and she left his family, receiving back her marriage-portion.,Her brothers, Menexenus and.Bathyllus (for Periander was still a boy) then gave her again in marriage with the talent for her dowry, and she dwelt with my father as his wife. There were born to them myself and another brother, younger than I, who died while still a child. To prove that I am speaking the truth, I will first bring forward witnesses to establish these facts. The Witnesses ,My father, then, having thus married my mother, maintained her as his wife in his own house; and he brought me up and showed me a father’s affection such as you also all show to your children. But with Plangon, the mother of these men, he formed a connection of some sort or other (it is not for me to say what it was); ,however, he was not so wholly the slave of his passion as to deem it right even after my mother’s death to receive the woman into his own house, or to admit that the defendants were his children. No, for all the rest of the time they lived as not being sons of my father, as most of you know; but after Boeotus had grown up and had associated with himself a gang of blackmailers, On this whole passage compare the preceding oration, Dem. 39.2 . whose leaders were Mnesicles and that Menecles who secured the conviction of Ninus, in connection with these men he brought suit against my father, claiming that he was his son.,Many meetings took place about these matters, and my father declared that he would never be convinced that these men were his children, and finally Plangon, men of the jury (for the whole truth shall be told you), having in conjunction with Menecles laid a snare for my father, and deceived him by an oath that among all mankind is held to be the greatest and most awful, A quotation from Hom. Il. 15.37 f. agreed that, if she were paid thirty minae, she would get her brothers to adopt these men, and that, on her own part, if my father should challenge her before the arbitrator to swear that the children were in very truth his sons, she would decline the challenge. For if this were done, she said, the defendants would not be deprived of their civic rights, These would be ensured to them by the fact of their being enrolled in the clan register; but if they were enrolled as sons of the brothers of Plangon, they could no longer make trouble for Mantias by claiming to be sons of his. but they would no longer be able to make trouble for my father, seeing that their mother had refused the oath.,When these terms had been accepted—for why should I make my story a long one?—he went to meet her before the arbitrator, and Plangon, contrary to all that she had agreed to do, accepted the challenge, and swore in the Delphinium The temple of Apollo Delphinius, situated somewhere near the ancient entrance to the Acropolis. an oath which was the very opposite of her former one, as most of you know well; for the transaction became a notorious one. Thus, my father was compelled on account of his own challenge to abide by the arbitrator’s award, but he was indigt at what had been done, and took the matter heavily to heart, and did not even so consent to admit these men into his house; but he was compelled to introduce them to the clansmen. The defendant he enrolled as Boeotus, and the other as Pamphilus.,As for me, he forthwith persuaded me, for I was about eighteen years of age, to marry the daughter of Euphemus, wishing to live to see children born to me. I, men of the jury, as before, so especially then, when these men were beginning to annoy him with lawsuits and were proving troublesome, thought that I, on the contrary, ought to strive to gladden him by doing everything whereby I could give him pleasure, and so obeyed him.,When I had married in this way, and he had lived to see my little daughter born, not many years later he fell sick and died. Then, although during my father’s lifetime, men of the jury, I had thought it my duty to oppose him in nothing, yet after his death I received these men into the house, and gave them a share of all the property, not as being really my brothers (for most of you are well aware of the manner in which they became such), but thinking that, as my father had been beguiled, it was my duty to obey your laws.,And when they had thus been received by me into the house, we proceeded to divide the inheritance; and upon my demanding that my mother’s marriage-portion be repaid to me, these men put in a counter-claim, and alleged that a portion of like amount was owing to their mother. Below ( Dem. 40.20, end) the amount is set at more than 100 minae, not a talent merely. On the advice of friends who were present we divided all the rest of the property but kept apart the house and the domestic servants of my father, ,in order that whichever party of us might establish his claim to the dowry should recover it from the value of the house; and from the slaves, who were common property, the defendants, should they wish to search out The precise meaning of this phrase is open to question. It may imply a claim that some property had been omitted from the inventory or in some way concealed. any of my father’s effects, might make inquiry by torturing them, or by prosecuting their search in any other way they might please. That I am speaking the truth in this also you will know from these depositions. The Depositions ,After this these men brought action against me to establish their claims, and I sued them for the marriage-portion. At the first we had Solon, of Erchia, Erchia was a deme of the tribe Aeantis. registered as arbitrator, and submitted to him for decision the claims we advanced against each other. These men, however, did not appear, but avoided the hearing; and thus considerable time was wasted, and it came about that Solon died. These men then instituted their suit against me afresh, and I my suit against the defendant, summoning him under the name of Boeotus, and inscribing that name on the complaint; for that was the name my father gave him.,In the suit which these men brought against me, Boeotus appeared and fought the case, but, since he was unable to establish any of their claims, the arbitrator decided in my favor; and Boeotus, conscious that he was making charges without any just basis, did not appeal to a jury, and has not now entered any suit against me in regard to these matters, but in regard to some others, thinking to break down this suit of mine by these counter-charges. Boeotus evidently hoped that making claims on his own behalf he could offset the claim of Mantitheus for the dowry of his mother. In the suit which at that time I was carrying on against Boeotus in regard to the marriage-portion, since he was here in Athens and did not appear before the arbitrator, the latter gave judgement against him by default.,And Boeotus, men of the jury, though he was here at the time would not contest the suit, but declared that I had not received the arbitrator’s verdict against him, for his name was not Boeotus, but Mantitheus; and thus, by quibbling about a name, he is in fact depriving me of my mother’s portion. As I was at a loss to know how one should deal with a matter like this, I instituted the same suit afresh against him as Mantitheus, and now in the eleventh year I have come to you for help. To prove that I am speaking the truth in this also, the clerk will read the depositions dealing with these matters. The Depositions ,That my mother, therefore, men of the jury, bringing a talent as her dowry, and given in marriage by her brothers, as the laws command, lived with my father as his wife; the manner, too, in which I received these men into the house after my father’s death; and the fact that I obtained a verdict in the suits which they brought against me;—all this has been established for you by proofs and by testimony. Come now, take also this law concerning the marriage-portion. The Law ,Such being the law, I fancy that this man—call him Boeotus or Mantitheus, or any other name by which he likes to be addressed—will have no valid or genuine defence to offer, but, relying upon his own audaciousness and effrontery, will endeavor to attach to me the misfortunes of his own family, as he is wont to do also in private life; and will allege that when the property of Pamphilus, who was the father of Plangon, was confiscated, my father took from out the council-chamber The Bouleuterion, the meeting-place of the Council of 500, has been identified with a building found on the east slope of the Theseum hill, overlooking the Agora. See Vanderpool, Hesperia, 4. pp. 470 ff. the surplus proceeds The amount, that is, over and above the debt to the treasury. and he will thus try to show that his own mother brought a dowry of more than one hundred minae, while my mother (he will claim) brought my father no portion whatever.,These things he will state at length to you, men of the jury, although he has not put a single deposition in the box to substantiate them, and knows very well that there is not a word of truth in what he says; for he is fully conscious that in your court no man who confessed his guilt was ever acquitted, whereas by lying and advancing arguments to lead you astray many a man ere now has avoided paying the penalty for his deeds. In order, then, that you may not be deceived by him, I think it is better to speak to you briefly about this matter also.,For if he shall say that my mother did not bring with her a marriage-portion, while their mother did, bear in mind that he is manifestly lying. To begin with, Pamphilus, the father of this man’s mother, died owing five talents to the public treasury, and so far from there being any surplus proceeds for his children after his property had been scheduled and confiscated, even his indebtedness has not been paid in full, but to this day Pamphilus stands inscribed as a debtor to the treasury. How, then, can it be that my father received money from the estate of Pamphilus, which proved inadequate to pay in full even the debt due to the city?,Furthermore, men of the jury, bear this in mind, that were it never so true that this surplus money did accrue as these men pretend, it was not my father who would have received it, but the sons of Pamphilus, Boeotus and Hedylus and Euthydemus; and, I fancy, they are not men who would go to all lengths to get hold of the property of others, as you all know, and yet at the same time quietly have allowed my father to take possession of what was theirs. ,That the mother of these men did not bring with her a marriage-portion, but that they are lying in regard to this, I think has been proved to you quite adequately; but that my mother did bring one, I shall easily show. In the first place, she was the daughter of Polyaratus, who was both honored by you citizens, and had acquired a large estate. Secondly, it has been proved to you by witnesses that her sister brought a dowry of the like amount when she married Eryximachus, the brother-in-law of Chabrias. The famous Athenian general, whose victories over the Lacedaemonians made him one of the most notable figures in Athenian military history during the first half fo the fourth century B.C. ,Besides all this, my mother is shown to have been first given in marriage to Cleomedon, whose father Cleon, we are told, A striking instance of the Greek preference for the spoken rather than the written word. commanded troops among whom were your ancestors, and captured alive a large number of Lacedaemonians in Pylos, This was in 425 B.C. The account is given in Thuc. 4.3 ff. and won greater renown than any other man in the state; so it was not fitting that the son of that famous man should wed my mother without a dowry, nor is it likely that Menexenus and Bathyllus, who had large fortunes themselves, and who, after Cleomedon’s death, received back the dowry, defrauded their own sister; rather, they would themselves have added to her portion, when they gave her in marriage to my father, as they themselves and the others have testified before you.,And besides this, just consider why in the world, if my mother had not been a lawfully espoused wife, and had brought no dowry, while the mother of these men did, should my father have denied that they were his sons, and have acknowledged me, and brought me up? Because, forsooth, as these men will claim, he dishonored them in order to show favor to me and my mother.,But my mother died, leaving me still a little boy, whereas the mother of these men, Plangon, who was a handsome woman, maintained her connection with him both before and after that; so that it was much more likely that for the sake of the living woman, with whom he was in love all this time, he would dishonor the son of her who was dead, than that for my sake and my dead mother’s he would refuse to acknowledge the children of her who was living and maintaining her connection with him.,My opponent, however, has come to such a pitch of audacity as to declare that my father made feast for him on the tenth day. See the Introduction to the preceding oration. And in regard to this he has put in depositions of Timocrates Perhaps to be identified with the Timocrates against whom Demosthenes delivered Oration 24 ( Dem. 24 ). and Promachus alone, who are in no way related to my father, and were not friends of his. The testimony they have borne is so patently false, that, whereas you all know that Boeotus by instituting proceedings forced my father against his will to acknowledge him these men, like witnesses to a summons—and only two of them—depose that he made a feast for this fellow on the tenth day!,Is there anyone of you who can believe that? And assuredly it is not open to him to say this, either—that when he was a little child my father acknowledged him, but that when he was grown he scorned him because of some quarrel with the mother of these men; Compare the parallel passage in the preceding oration, Dem. 39.23 . for surely man and wife are much more apt, in cases where they are at variance with one another, to become reconciled for the sake of their children than, because of their enmity toward each other, to hate their common children as well. If, therefore, he attempts to say this, do not permit him to brazen it out.,And should he go on to talk about the actions brought by them, which the arbitrator decided in my favor, and claim that he was caught by me unprepared, remember, first, that it was not a short time that he had in which to prepare himself, but a great many years, and secondly, that it was he who brought the suit, so that it was much more likely that I should be taken unprepared by him than he by me.,And further, all those who were present before the arbitrator have given testimony that Boeotus was present when the arbitrator gave his decision in my favor and that he did not appeal to the court, but acquiesced in the decision. And yet it seems to me a strange thing that, whereas other men, who consider that they are being wronged, That is, by the arbitrator’s award. bring before you on appeal cases even of the slightest import, this fellow, who had brought suit against me to recover a talent as the marriage-portion, and had this suit decided against him by the arbitrator, unjustly, as he claims, should acquiesce in the decision.,Ah, but it may be said that he is a man who loves peace and hates litigation. I could indeed wish, men of the jury, that he were a man of that type. But here is the truth: you are so generous and so kind toward your fellow-men that you did not deem it right to banish from the city even the sons of the Thirty Tyrants In 403 B.C. ; but Boeotus, plotting against me with Menecles, who is the prime mover in all these schemes, having managed to get up a quarrel that from disputes and revilings should come to blows, cut his own head, and summoned me before the Areopagus on a charge of murderous assault, with the intention of driving me into exile from the city. ,And if Euthydicus, the physician, to whom these men had gone in the first instance, asking him to make a cut on the head of Boeotus—had not told to the court of the Areopagus the whole truth, this man would have taken such vengeance upon me, who was guilty of no wrong toward him, as you would not try to inflict on those who were guilty of the greatest wrongs toward you. That I may not be thought to be slandering him, read, please, the depositions. The Depositions ,This great and formidable contest, then, he got up against me, not as a simple-minded fellow, but as a conspirator and a villain. But after this, instead of the name, Boeotus, which my father had given him, as has been proved to you by witnesses, after my father’s death he had his name inscribed on the list of the demesmen as Mantitheus, and being further addressed by the name of the same father and the same deme as I myself, he not only forced a retrial of the case in which I am now suing him, By claiming that his name was Mantitheus, not Boeotus, he made of no effect the judgement rendered against him under the latter name. but when you had elected me taxiarch, he came in person to the court to pass the probationary test Every Athenian elected to public office had to pass a scrutiny ( δοκιμασία ) and prove his full citizenship. ; and when judgement had been given against him in an ejectment suit, he declared that it was not against him but against me that the judgement had been given. ,And to sum up the matter for you, he gave me so much trouble that he compelled me to bring suit against him regarding the name, not in order to get money from him, men of the jury, but that, if it should appear to you that I am being outrageously treated and am suffering grievous wrongs, he may go on being called Boeotus, as my father named him. To prove that I am speaking the truth in this also, take, please, the depositions bearing on these matters. The Depositions ,In addition to all this, on the charge that, when I was on military service and had collected mercenaries with Ameinias Apparently an otherwise unknown commander of mercenary troops, under whom Mantitheus served as taxiarch. (seeing that I was well-provided with funds from other sources, and had collected from Mytilene from your proxenus A state representative in a foreign land, somewhat analogous to our consul. Apollonides and the friends of our city three hundred Phocaic staters, The stater of Phocaea (a city on the coast of Ionia) was a gold coin somewhat heavier than the stater of Cyzicus ( Dem. 34.23 ). and had spent that sum upon these troops, in order that a matter might be prosecuted which was of advantage to you and to them alike)— ,for this he brings suit against me, alleging that I had collected a debt due to my father from the city of the Mytileneans. In this he was seeking to serve Cammys, A tyrant of Mytilene, otherwise unknown. tyrant of Mytilene, who is an enemy of Athens and a private enemy of mine. But to prove that my father at the time received in person the reward which the people of Mytilene voted him, and that no debt was owing to him in Mytilene, I will produce a deposition of your friends. The Deposition ,I could mention many other outrageous acts of which Boeotus has been guilty, men of the jury, both against myself and against you; but I am compelled to pass them by as but little water is left me in the clepsydra. The water-clock. I think, however, that, even as it is, you have been shown conclusively that the same man who got up against me a suit involving the risk of banishment, and sued me on charges which concerned me not at all, is not one who would have come before the arbitrator unprepared; so that if he tries to say anything about this, I imagine that you will not tolerate it.,If, however, he declares that he offered to turn over all matters at issue between us to Conon, The grandson of the famous Athenian general of this name. son of Timotheus, for arbitration, and that I refused to submit them, be sure that he will be trying to mislead you. I, for my part, was ready to submit all matters upon which a decision had not yet been rendered, either to Conon or to any other impartial arbitrator whom Boeotus might choose; but matters regarding which the arbitrator had given a decision in my favor, after Boeotus had thrice appeared before him and contested the case,—a decision in which Boeotus acquiesced, as witnesses have testified to you,—these matters, I thought, could not justly be reopened.,For to what final settlement could we ever have come, if I had made invalid a decision given by an arbitrator in accordance with the laws, and had referred the same charge to the decision of another arbitrator?—especially as I knew full well that, even though in relation to other men it is not proper to insist overmuch on the decisions of arbitrators, yet it is peculiarly fair to deal thus with Boeotus.,For come, suppose someone should indict him for the usurpation of the rights of citizenship, declaring that my father denied on oath that this man was his son; could he rely on anything else to meet this charge than that, because of their mother’s oath and the decision of the arbitrators, my father was forced to abide by the award?,It would, then, be an outrageous thing, if this man, after having become a citizen of your city through an arbitrator’s decision, and having secured a share of my inheritance, and obtained all that was fair, should be thought by you to have any justice in his claim, when he demanded the reopening of the suits in which I won my acquittal, when he was present and argued against it, and acquiesced in the verdict; just as though, when it is to his interest, awards ought to be valid, but, when it is not to his interest, his opinion should have more weight than decisions rendered in accordance with your laws.,He is such a crafty schemer that his purpose even in this proposal of arbitration was not made that he might be rid of his disputes with me, but that, as he had for eleven years previously carried on his knavery, so now, by rendering invalid the decisions given in my favor by the arbitrator, he might afresh institute his malicious proceedings against me, and elude the present suit. ,Here is a convincing proof of this. He would not accept the challenge which I gave him according to the laws; and when I had previously referred the suit about the name to Xenippus, whom he had proposed as arbitrator, he forbade him to render any decision. That I am speaking the truth on these matters also you will learn from the deposition and the challenge. The Deposition. The Challenge ,This challenge, then, he did not accept, wishing rather to lay a snare for me and to delay the suit as long as he possibly could; and now, as I learn, he will accuse not only me, but my father as well, alleging that my father wronged him in many ways in order to show favor to me. But I beg you, men of the jury, as you would yourselves deem it an unseemly thing to be evil spoken of by your own children, not to allow this man either to speak evil of his father.,For it would indeed be an outrageous thing when you yourselves, after having come to terms with those who in the time of the oligarchy put to death without trial numbers of your countrymen, abide by your compact with them, The allusion is to the amnesty declared after the expulsion of the Thirty Tyrants. For this gentleness of the democracy see Aristot. Ath. Pol. 22.4 . as men of honor should do, that you should allow this man, who was reconciled with my father while he lived, and won many advantages to which he had no right, now to renew the quarrel and to speak evil of that father when he is no more. Do not suffer this, men of the jury.,If it be possible, prevent him from acting in this way; but if he persists in defying you and in speaking evil of my father, remember that he is bearing witness against himself that he is no son of his. For those who are true-born children, even though they may quarrel with their fathers while they are alive yet speak well of them when they are dead; whereas those who are accounted sons, but are not in truth children of their supposed fathers, quarrel with them without scruple while they are alive, and think nothing of slandering them when they are dead.,And, besides, think how absurd it is that this fellow should abuse my father for his failings toward him, when it was thanks to this father’s failings There is a play on the double sense of ἁμαρτάνειν, which is often used as a euphemism for the frailties of love. —Paley. that he became a citizen of your state. I, on my part, have, thanks to the mother of these men, been deprived of two-thirds of my property, but for all that I have too much respect for you to speak disparagingly of her.,But Boeotus feels no shame in disparaging before you the man whom he compelled to become his father, and has even come to such a pitch of vulgarity that, although the laws forbid speaking ill even of other men’s fathers after they are dead, he will slander the man whose son he claims to be; whereas it would be proper for him to show resentment if anyone else spoke evil of him. ,I fancy, men of the jury, that, when he is at a loss for anything else to say, he will undertake to speak evil of me, and will try to bring me into disrepute, rehearsing at length how I was reared and educated and married in my father’s house, while he had no share in any of these advantages. But I bid you bear in mind that my mother died leaving me a child, so that the interest of her marriage-portion was sufficient to rear and educate me; ,whereas Plangon, the mother of these men, maintained them and a host of female servants in her own house, and herself lived lavishly, having my father ready, because of his passion for her, to supply the funds for all this, and forcing him to heavy expenditures. She therefore spent far more of his property than I did, so that I might with far better reason bring charges against them than they against me. ,For, besides all the rest, in connection with my father I borrowed twenty minae from Blepaeus the banker, for the purchase of some mining properties, and after my father’s death I shared the mines with these men, but had to pay the loan myself. I also borrowed another thousand drachmae from Lysistratus of Thoricus for my father’s funeral, and have personally paid the debt. That I am speaking the truth on these matters also you will learn from these depositions. The Depositions ,When I am thus so clearly at a disadvantage in so many respects, shall this man now by making a great to-do and outcry about his wrongs, rob me also of my mother’s marriage-portion? But do not, men of the jury, I beg you by Zeus and the Gods, do not be overwhelmed by the noise he makes. He is a violent fellow, violent and ready to go to all lengths; and he is so unscrupulous that, if he has no witnesses to prove a fact, he will say that it is well known to you, men of the jury,—a trick to which all those have recourse who have no just argument to advance.,If he shall try any such trick, do not tolerate it; expose him. What anyone of you does not know, let his deem that his neighbor does not know either. Let him demand that Boeotus prove clearly whatever statements he may make, and not shirk the truth by declaring that you know things about which he will have no just argument to advance; since I, on my part, men of the jury, although you all know the way in which my father was compelled to adopt these men, am none the less suing them at law, and have brought forward witnesses responsible for their testimony. Liable, that is, to prosecution for perjury, if their testimony be proved false. ,And yet the risk is not the same for both of us. On my part, if you are now led astray by these men, it will not be open to me to bring suit again for the marriage-portion; but they, if they claim that the arbitrator was wrong in giving his decision in my favor, as at that time they had the right to appeal to your court, so now again will be permitted, if they so wish, to recover their rights from me in your court.,I, if you leave me in the lurch, which I pray may not happen, shall have no means of giving a dowry to my daughter, whose own father I am, although, if you see her size, you would deem she was not my daughter but my sister See above, Dem. 40.12 . ; but these men, if you come to my aid, will pay nothing out of their own property, but will restore to me what is my own from the house which by common agreement we reserved for the settlement of the marriage-portion, but in which these men have been living by themselves.,For it is not fitting that I, having a daughter of marriageable age, should dwell with men of their sort, who are not only themselves living licentious lives, but who also bring into the house a host of others of like stamp with themselves; nay, by Zeus, I do not deem it safe to live in the same house with them myself. When they have thus openly laid a plot, and got up a charge against me before the Areopagus, do you suppose there is any poisoning or any other such villainy from which they would abstain?,Besides all the rest (for this has occurred to me just now), they have come to such a pitch of audacity as to have put in a deposition of Crito, alleging that he has purchased from me my one-third share in the house. Now that this is false you will easily perceive; for in the first place Crito does not live so economically as to be able to purchase a house from someone else, but so extravagantly and licentiously that he spends the property of others as well as his own. Again, he is not now this man’s witness, but rather my adversary. For who among you is ignorant that witnesses are those who have no interest in the matter at issue in the suit; while adversaries are those who are involved in the matters in regard to which one goes to law with them? The latter is the case with Crito.,And furthermore, out of all your number, men of the jury, out of all the host of the rest of the Athenians, not a single other person has testified that he was present at this sale; Timocrates alone, like a god from the machine, The deus ex machina of the tragic stage. testified that my father gave a feast to Boeotus on the tenth day (and Timocrates is of the same age as the present defendant!). Timocrates declares that he has perfect knowledge of all that is for the advantage of these men; and now on his own sole authority he testifies that he was present with Crito when he bought the house from me. Who among you will believe this? Not one, of course; especially since I am not now suing about the house to determine whether Crito bought it or not, but about the marriage-portion which, seeing that my mother brought it with her, the laws declare that I should recover.,Therefore, as I have proved to you by an abundance of testimony and of circumstantial evidence that my mother did bring a talent as her dowry; that I have not recovered it from my father’s estate; and that the house was set apart by us to secure its payment; so do you demand of Boeotus that he prove to you, either that I am not speaking the truth, or that it is not right that I should recover the marriage-portion; for these are the questions regarding which you are now going to cast your votes.,But if, having no trustworthy witnesses, nor any other proofs regarding the matters upon which he is being sued, he shall try unscrupulously to introduce irrelevant arguments, and if he indulges in outcries and protestations which have nothing to do with the matter, I adjure you by Zeus and the Gods, do not tolerate it; nay, render me the help that is my due, remembering in the light of all that I have urged that it is far more just that you should by your verdict give my mother’s portion to my daughter for her dowry, than that Plangon and these men, in addition to all the rest that they have done, should, in utter defiance of justice, rob me also of my house, which was set apart to secure the payment of the marriage-portion. |
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| 9. Callimachus, Aetia, 42 p (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •Pamphilus Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 109 |
10. Apollonius of Rhodes, Argonautica, 2.284-2.298 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •Pamphilus Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 177| 2.284. καί νύ κε δή σφʼ ἀέκητι θεῶν διεδηλήσαντο < 2.285. πολλὸν ἑκὰς νήσοισιν ἔπι Πλωτῇσι κιχόντες, < 2.286. εἰ μὴ ἄρʼ ὠκέα Ἶρις ἴδεν, κατὰ δʼ αἰθέρος ἆλτο < 2.287. οὐρανόθεν, καὶ τοῖα παραιφαμένη κατέρυκεν· < 2.288. ‘οὐ θέμις, ὦ υἱεῖς Βορέω, ξιφέεσσιν ἐλάσσαι < 2.289. Ἁρπυίας, μεγάλοιο Διὸς κύνας· ὅρκια δʼ αὐτὴ < 2.290. δώσω ἐγών, ὡς οὔ οἱ ἔτι χρίμψουσιν ἰοῦσαι.’ < 2.291. ὧς φαμένη λοιβὴν Στυγὸς ὤμοσεν, ἥ τε θεοῖσιν < 2.292. ῥιγίστη πάντεσσιν ὀπιδνοτάτη τε τέτυκται, < 2.293. μὴ μὲν Ἀγηνορίδαο δόμοις ἔτι τάσδε πελάσσαι < 2.294. εἰσαῦτις Φινῆος, ἐπεὶ καὶ μόρσιμον ἦεν. < | 2.291. With these words she took an oath by the waters of Styx, which to all the gods is most dread and most awful, that the Harpies would never thereafter again approach the home of Phineus, son of Agenor, for so it was fated. And the heroes yielding to the oath, turned back their flight to the ship. And on account of this men call them the Islands of Turning though aforetime they called them the Floating Islands. And the Harpies and Iris parted. They entered their den in Minoan Crete; but she sped up to Olympus, soaring aloft on her swift wings. |
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11. Cicero, In Verrem, 2.1.46, 2.2.50, 2.4.1-2.4.2, 2.4.29-2.4.30, 2.4.32, 2.4.122, 2.4.128-2.4.130 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •Pamphilus Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 49 | 2.1.46. He came to Delos. There from that most holy temple of Apollo he privately took away by night the most beautiful and ancient statues, and took care that they were all placed on board his own transport. The next day, when the inhabitants of Delos saw their temple plundered, they were very indigt. For the holiness and antiquity of that temple is so great in their eyes, that they believe that Apollo himself was born in that place. However, they did not dare to say one word about it, lest haply Dolabella himself might be concerned in the business. [18] Then on a sudden a very great tempest arose, O judges; so that Dolabella could not only not depart, when he wished, but could scarcely stand in the city, such vast waves were dashed on shore. Here that ship of that pirate loaded with the consecrated statues, being cast up and driven ashore by the waves, is broken to pieces. Those statues of Apollo were found on the shore; by command of Dolabella they are restored; the tempest is lulled; Dolabella departs from Delos. 2.4.2. I seem to be making a very extensive charge; listen now to the manner in which I make it. For I am not embracing everything in one charge for the sake of making an impression, or of exaggerating his guilt. When I say that he left nothing whatever of the sort in the whole province, know that I am speaking according to the strict meaning of the words, and not in the spirit of an accuser. I will speak even more plainly; I will say that he has left nothing in any one's house, nothing even in the towns, nothing in public places, not even in the temples, nothing in the possession of any Sicilian, nothing in the possession of any Roman citizen; that he has left nothing, in short, which either came before his eyes or was suggested to his mind, whether private property or public, or profane or sacred, in all Sicily. 2.4.122. There is a temple of Minerva in the island, of which I have already spoken, which Marcellus did not touch, which he left full of its treasures and ornaments, but which was so stripped and plundered by Verres, that it seems to have been in the hands, not of any enemy — for enemies, even in war, respect the rites of religion, and the customs of the country — but of some barbarian pirates. There was a cavalry battle of their king Agathocles, exquisitely painted in a series of pictures, and with these pictures the inside walls of the temple were covered. Nothing could be more noble than those paintings; there was nothing at Syracuse that was thought more worthy going to see. These pictures, Marcus Marcellus, though by that victory of his he had divested everything of its sacred inviolability of character, still, out of respect for religion, never touched; Verres, though, in consequence of the long peace, and the loyalty of the Syracusan people, he had received them as sacred and under the protection of religion, took away all those pictures, and left naked and unsightly those walls whose decorations had remained inviolate for so many ages, and had escaped so many wars: 2.4.128. What more? did you not take away out of the temple of Jupiter that most holy statue of Jupiter Imperator, which the Greeks call Ὄυριος, most beautifully made? What next? did you hesitate to take away out of the temple of Libera, that most exquisite bust of Parian marble, which we used to go to see? And that Paean used to be worshipped among that people together with Aesculapius, with anniversary sacrifices. Aristaeus, who being, as the Greeks report, the son of Bacchus, is said to have been the inventor of oil, was consecrated among them together with his father Bacchus, in the same temple. [58] 2.4.129. But how great do you suppose was the honour paid to Jupiter Imperator in his own temple? You may collect it from this consideration, if you recollect how great was the religious reverence attached to that statue of the same appearance and form which Flaminius brought out of Macedonia, and placed in the Capitol. In truth, there were said to be in the whole world three statues of Jupiter Imperator, of the same class, all beautifully made: one was that one from Macedonia, which we have seen in the Capitol; a second was the one at the narrow straits, which are the mouth of the Euxine Sea; the third was that which was at Syracuse, till Verres came as praetor. Flaminius removed the first from its habitation, but only to place it in the Capitol, that is to say, in the house of Jupiter upon earth. 2.4.130. But as to the one that is at the entrance of the Euxine, that, though so many wars have proceeded from the shores of that sea, and though so many have been poured into Pontus, has still remained inviolate and untouched to this day. This third one, which was at Syracuse, which Marcus Marcellus, when in arms and victorious, had seen, which he had spared to the religion of the place, which both the citizens of, and settlers in Syracuse were used to worship, and strangers not only visited, but often venerated, Caius Verres took away from the temple of Jupiter. |
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12. Cicero, On The Nature of The Gods, 1.73 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •Pamphilus (Epicurus’ teacher) Found in books: Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 17 | 1.73. However Epicurus pours endless scorn on this Platonist, so afraid is he of appearing ever to have learnt anything from a teacher. He stands convicted in the case of Nausiphanes, a follower of Democritus, whom he does not deny he heard lecture, but whom nevertheless he assails with every sort of abuse. Yet if he had not heard from him these doctrines of Democritus, what had he heard? for what is there in Epicurus's natural philosophy that does not come from Democritus? Since even if he introduced some alterations, for instance the swerve of the atoms, of which I spoke just now, yet most of his system is the same, the atoms, the void, the images, the infinity of space, and the countless number of worlds, their births and their destructions, in fact almost everything that is comprised in natural science. |
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| 13. Terence, Hecyra, 198-204, 277-278, 299-302, 470-481, 536-540, 619-620, 660-661, 705, 748, 621 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Sharrock and Keith, Maternal Conceptions in Classical Literature and Philosophy (2020) 150 |
14. Philo of Alexandria, That The Worse Attacks The Better, 176 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •Pamphilus Found in books: Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 88 | 176. At all events, they say that some wise men, when they have been tortured on the wheel to make them betray secrets which are not worthy to be divulged, have bitten out their tongues, and so have inflicted on their torturers a more grievous torture than they themselves were suffering, as they could not learn from them what they desired; and it is better to be made an eunuch than to be hurried into wickedness by the fury of the illicit passions: for all these things, as they overwhelm the soul in pernicious calamities, are deservedly followed by extreme punishments. |
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| 15. Diodorus Siculus, Historical Library, 10 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •Pamphilus, Onomasticon Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 102 |
16. Apollodorus, Bibliotheca, 1.9.16-1.9.27 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •Pamphilus Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 177| 1.9.16. Αἴσονος δὲ τοῦ Κρηθέως καὶ Πολυμήδης τῆς Αὐτολύκου Ἰάσων. οὗτος ᾤκει ἐν Ἰωλκῷ, τῆς δὲ Ἰωλκοῦ Πελίας ἐβασίλευσε μετὰ Κρηθέα, ᾧ χρωμένῳ περὶ τῆς βασιλείας ἐθέσπισεν ὁ θεὸς τὸν μονοσάνδαλον φυλάξασθαι. τὸ μὲν οὖν πρῶτον ἠγνόει τὸν χρησμόν, αὖθις δὲ ὕστερον αὐτὸν ἔγνω. τελῶν γὰρ ἐπὶ τῇ θαλάσσῃ Ποσειδῶνι θυσίαν 1 -- ἄλλους τε πολλοὺς ἐπὶ ταύτῃ καὶ τὸν Ἰάσονα μετεπέμψατο. ὁ δὲ πόθῳ γεωργίας ἐν τοῖς χωρίοις διατελῶν ἔσπευσεν ἐπὶ τὴν θυσίαν· διαβαίνων δὲ ποταμὸν Ἄναυρον ἐξῆλθε μονοσάνδαλος, τὸ ἕτερον ἀπολέσας ἐν τῷ ῥείθρῳ πέδιλον. θεασάμενος δὲ Πελίας αὐτὸν καὶ τὸν χρησμὸν συμβαλὼν ἠρώτα προσελθών, τί 2 -- ἂν ἐποίησεν ἐξουσίαν ἔχων, εἰ λόγιον ἦν αὐτῷ πρός τινος φονευθήσεσθαι τῶν πολιτῶν. ὁ δέ, εἴτε ἐπελθὸν ἄλλως, εἴτε διὰ μῆνιν Ἥρας, ἵνʼ ἔλθοι κακὸν Μήδεια Πελίᾳ (τὴν γὰρ Ἥραν οὐκ ἐτίμα), τὸ χρυσόμαλλον δέρας ἔφη προσέταττον ἂν φέρειν αὐτῷ. τοῦτο Πελίας ἀκούσας εὐθὺς ἐπὶ τὸ δέρας ἐλθεῖν 3 -- ἐκέλευσεν αὐτόν. τοῦτο δὲ ἐν Κόλχοις ἦν ἐν Ἄρεος ἄλσει κρεμάμενον ἐκ δρυός, ἐφρουρεῖτο δὲ ὑπὸ δράκοντος ἀύπνου. ἐπὶ τοῦτο πεμπόμενος Ἰάσων Ἄργον παρεκάλεσε τὸν Φρίξου, κἀκεῖνος Ἀθηνᾶς ὑποθεμένης πεντηκόντορον ναῦν κατεσκεύασε τὴν προσαγορευθεῖσαν ἀπὸ τοῦ κατασκευάσαντος Ἀργώ· κατὰ δὲ τὴν πρῷραν ἐνήρμοσεν Ἀθηνᾶ φωνῆεν 1 -- φηγοῦ τῆς Δωδωνίδος ξύλον. ὡς δὲ ἡ ναῦς κατεσκευάσθη, χρωμένῳ ὁ θεὸς αὐτῷ πλεῖν ἐπέτρεψε συναθροίσαντι τοὺς ἀρίστους τῆς Ἑλλάδος. οἱ δὲ συναθροισθέντες εἰσὶν οἵδε· Τῖφυς Ἁγνίου, 2 -- ὃς ἐκυβέρνα τὴν ναῦν, Ὀρφεὺς Οἰάγρου, Ζήτης καὶ Κάλαϊς Βορέου, Κάστωρ καὶ Πολυδεύκης Διός, Τελαμὼν καὶ Πηλεὺς Αἰακοῦ, Ἡρακλῆς Διός, Θησεὺς Αἰγέως, 3 -- Ἴδας καὶ Λυγκεὺς Ἀφαρέως, Ἀμφιάραος Ὀικλέους, 4 -- Καινεὺς Κορώνου 5 -- Παλαίμων Ἡφαίστου ἢ Αἰτωλοῦ, Κηφεὺς Ἀλεοῦ, Λαέρτης Ἀρκεισίου, Αὐτόλυκος Ἑρμοῦ, Ἀταλάντη Σχοινέως, Μενοίτιος Ἄκτορος, Ἄκτωρ Ἱππάσου, Ἄδμητος Φέρητος, Ἄκαστος Πελίου, Εὔρυτος Ἑρμοῦ, Μελέαγρος Οἰνέως, Ἀγκαῖος Λυκούργου, Εὔφημος Ποσειδῶνος, Ποίας Θαυμάκου, Βούτης Τελέοντος, Φᾶνος καὶ Στάφυλος Διονύσου, Ἐργῖνος Ποσειδῶνος, Περικλύμενος Νηλέως, Αὐγέας Ἡλίου, Ἴφικλος Θεστίου, Ἄργος Φρίξου, Εὐρύαλος Μηκιστέως, Πηνέλεως Ἱππάλμου, 6 -- Λήιτος Ἀλέκτορος, 7 -- Ἴφιτος Ναυβόλου, Ἀσκάλαφος καὶ Ἰάλμενος 1 -- Ἄρεος, Ἀστέριος Κομήτου, Πολύφημος Ἐλάτου. 1.9.17. οὗτοι ναυαρχοῦντος Ἰάσονος ἀναχθέντες προσίσχουσι Λήμνῳ. ἔτυχε δὲ ἡ Λῆμνος ἀνδρῶν τότε οὖσα ἔρημος, βασιλευομένη δὲ ὑπὸ Ὑψιπύλης τῆς Θόαντος διʼ αἰτίαν τήνδε. αἱ Λήμνιαι τὴν Ἀφροδίτην οὐκ ἐτίμων· ἡ δὲ αὐταῖς ἐμβάλλει δυσοσμίαν, καὶ διὰ τοῦτο οἱ γήμαντες αὐτὰς ἐκ τῆς πλησίον Θρᾴκης λαβόντες αἰχμαλωτίδας συνευνάζοντο αὐταῖς. ἀτιμαζόμεναι δὲ αἱ Λήμνιαι τούς τε πατέρας καὶ τοὺς ἄνδρας φονεύουσι· μόνη δὲ ἔσωσεν Ὑψιπύλη τὸν ἑαυτῆς πατέρα κρύψασα Θόαντα. προσσχόντες οὖν τότε γυναικοκρατουμένῃ τῇ Λήμνῳ μίσγονται ταῖς γυναιξίν. Ὑψιπύλη δὲ Ἰάσονι συνευνάζεται, καὶ γεννᾷ παῖδας Εὔνηον καὶ Νεβροφόνον. 1.9.18. ἀπὸ Λήμνου δὲ προσίσχουσι Δολίοσιν, 2 -- ὧν ἐβασίλευε Κύζικος. οὗτος αὐτοὺς ὑπεδέξατο φιλοφρόνως. νυκτὸς δὲ ἀναχθέντες ἐντεῦθεν καὶ περιπεσόντες ἀντιπνοίαις, ἀγνοοῦντες πάλιν τοῖς Δολίοσι προσίσχουσιν. οἱ δὲ νομίζοντες Πελασγικὸν εἶναι στρατόν (ἔτυχον γὰρ ὑπὸ Πελασγῶν συνεχῶς πολεμούμενοι) μάχην τῆς νυκτὸς συνάπτουσιν ἀγνοοῦντες πρὸς ἀγνοοῦντας. κτείναντες δὲ πολλοὺς οἱ Ἀργοναῦται, μεθʼ ὧν καὶ Κύζικον, μεθʼ ἡμέραν, ὡς ἔγνωσαν, ἀποδυράμενοι τάς τε κόμας ἐκείραντο καὶ τὸν Κύζικον πολυτελῶς ἔθαψαν. καὶ μετὰ τὴν ταφὴν πλεύσαντες Μυσίᾳ προσίσχουσιν. 1.9.19. ἐνταῦθα δὲ Ἡρακλέα καὶ Πολύφημον κατέλιπον. Ὕλας γὰρ ὁ Θειοδάμαντος παῖς, Ἡρακλέους δὲ ἐρώμενος, ἀποσταλεὶς ὑδρεύσασθαι διὰ κάλλος ὑπὸ νυμφῶν ἡρπάγη. Πολύφημος δὲ ἀκούσας αὐτοῦ βοήσαντος, σπασάμενος τὸ ξίφος ἐδίωκεν, 1 -- ὑπὸ λῃστῶν ἄγεσθαι νομίζων. καὶ δηλοῖ συντυχόντι Ἡρακλεῖ. ζητούντων δὲ ἀμφοτέρων τὸν Ὕλαν ἡ ναῦς ἀνήχθη, καὶ Πολύφημος μὲν ἐν Μυσίᾳ κτίσας πόλιν Κίον 2 -- ἐβασίλευσεν, Ἡρακλῆς δὲ ὑπέστρεψεν εἰς Ἄργος. Ἡρόδωρος 3 -- δὲ αὐτὸν οὐδὲ τὴν ἀρχήν φησι πλεῦσαι τότε, ἀλλὰ παρʼ Ὀμφάλῃ δουλεύειν. Φερεκύδης δὲ αὐτὸν ἐν Ἀφεταῖς τῆς Θεσσαλίας ἀπολειφθῆναι λέγει, τῆς Ἀργοῦς φθεγξαμένης μὴ δύνασθαι φέρειν τὸ τούτου βάρος. Δημάρατος δὲ αὐτὸν εἰς Κόλχους πεπλευκότα παρέδωκε· Διονύσιος μὲν γὰρ αὐτὸν καὶ ἡγεμόνα φησὶ τῶν Ἀργοναυτῶν γενέσθαι. 1.9.20. ἀπὸ δὲ Μυσίας ἀπῆλθον εἰς τὴν Βεβρύκων γῆν, ἧς ἐβασίλευεν Ἄμυκος Ποσειδῶνος παῖς καὶ νύμφης 1 -- Βιθυνίδος. γενναῖος δὲ ὢν οὗτος τοὺς προσσχόντας ξένους ἠνάγκαζε πυκτεύειν καὶ τοῦτον τὸν τρόπον ἀνῄρει. παραγενόμενος οὖν καὶ τότε ἐπὶ τὴν Ἀργὼ τὸν ἄριστον αὐτῶν εἰς πυγμὴν προεκαλεῖτο. 2 -- Πολυδεύκης δὲ ὑποσχόμενος πυκτεύσειν πρὸς αὐτόν, πλήξας κατὰ τὸν ἀγκῶνα ἀπέκτεινε. τῶν δὲ Βεβρύκων ὁρμησάντων πρὸς αὐτόν, ἁρπάσαντες οἱ ἀριστεῖς τὰ ὅπλα πολλοὺς φεύγοντας φονεύουσιν αὐτῶν. 1.9.21. ἐντεῦθεν ἀναχθέντες καταντῶσιν εἰς τὴν τῆς Θρᾴκης Σαλμυδησσόν, ἔνθα ᾤκει Φινεὺς μάντις τὰς ὄψεις πεπηρωμένος. τοῦτον οἱ μὲν Ἀγήνορος εἶναι λέγουσιν, οἱ δὲ Ποσειδῶνος υἱόν· καὶ πηρωθῆναί φασιν αὐτὸν οἱ μὲν ὑπὸ θεῶν, ὅτι προέλεγε τοῖς ἀνθρώποις τὰ μέλλοντα, οἱ δὲ ὑπὸ Βορέου καὶ τῶν Ἀργοναυτῶν, ὅτι πεισθεὶς μητρυιᾷ τοὺς ἰδίους ἐτύφλωσε παῖδας, τινὲς δὲ ὑπὸ Ποσειδῶνος, ὅτι τοῖς Φρίξου παισὶ τὸν ἐκ Κόλχων εἰς τὴν Ἑλλάδα πλοῦν ἐμήνυσεν. ἔπεμψαν δὲ αὐτῷ καὶ τὰς ἁρπυίας οἱ θεοί· πτερωταὶ δὲ ἦσαν αὗται, καὶ ἐπειδὴ 1 -- τῷ Φινεῖ παρετίθετο τράπεζα, ἐξ οὐρανοῦ καθιπτάμεναι τὰ μὲν πλείονα ἀνήρπαζον, ὀλίγα δὲ ὅσα ὀσμῆς ἀνάπλεα κατέλειπον, ὥστε μὴ δύνασθαι προσενέγκασθαι. βουλομένοις δὲ τοῖς Ἀργοναύταις τὰ περὶ τοῦ πλοῦ μαθεῖν ὑποθήσεσθαι τὸν πλοῦν ἔφη, τῶν ἁρπυιῶν αὐτὸν ἐὰν ἀπαλλάξωσιν. οἱ δὲ παρέθεσαν αὐτῷ τράπεζαν ἐδεσμάτων, ἅρπυιαι δὲ ἐξαίφνης σὺν βοῇ καταπτᾶσαι τὴν τροφὴν ἥρπασαν. 2 -- θεασάμενοι δὲ οἱ Βορέου παῖδες Ζήτης καὶ Κάλαϊς, ὄντες πτερωτοί, σπασάμενοι τὰ ξίφη διʼ ἀέρος ἐδίωκον. ἦν δὲ ταῖς ἁρπυίαις χρεὼν τεθνάναι ὑπὸ τῶν Βορέου παίδων, τοῖς δὲ Βορέου παισὶ τότε τελευτήσειν ὅταν διώκοντες μὴ καταλάβωσι. διωκομένων δὲ τῶν ἁρπυιῶν ἡ μὲν κατὰ Πελοπόννησον εἰς τὸν Τίγρην ποταμὸν ἐμπίπτει, ὃς νῦν ἀπʼ ἐκείνης Ἅρπυς καλεῖται· ταύτην δὲ οἱ μὲν Νικοθόην οἱ δὲ Ἀελλόπουν καλοῦσιν. ἡ δὲ ἑτέρα καλουμένη Ὠκυπέτη, ὡς δὲ ἔνιοι Ὠκυθόη (Ἡσίοδος δὲ λέγει αὐτὴν Ὠκυπόδην), αὕτη κατὰ τὴν Προποντίδα φεύγουσα μέχρις Ἐχινάδων ἦλθε νήσων, αἳ νῦν ἀπʼ ἐκείνης Στροφάδες καλοῦνται· ἐστράφη γὰρ ὡς ἦλθεν ἐπὶ ταύτας, καὶ γενομένη κατὰ τὴν ἠιόνα ὑπὸ καμάτου πίπτει σὺν τῷ διώκοντι. Ἀπολλώνιος δὲ ἐν τοῖς Ἀργοναύταις ἕως Στροφάδων νήσων φησὶν αὐτὰς διωχθῆναι καὶ μηδὲν παθεῖν, δούσας ὅρκον τὸν Φινέα μηκέτι ἀδικῆσαι. 1.9.22. ἀπαλλαγεὶς δὲ τῶν ἁρπυιῶν Φινεὺς ἐμήνυσε τὸν πλοῦν τοῖς Ἀργοναύταις, καὶ περὶ τῶν συμπληγάδων ὑπέθετο πετρῶν τῶν κατὰ θάλασσαν. ἦσαν δὲ ὑπερμεγέθεις αὗται, συγκρουόμεναι δὲ ἀλλήλαις ὑπὸ τῆς τῶν πνευμάτων βίας τὸν διὰ θαλάσσης πόρον ἀπέκλειον. ἐφέρετο δὲ πολλὴ μὲν ὑπὲρ 1 -- αὐτῶν ὁμίχλη πολὺς δὲ πάταγος, ἦν δὲ ἀδύνατον καὶ τοῖς πετεινοῖς διʼ αὐτῶν διελθεῖν. 2 -- εἶπεν οὖν αὐτοῖς ἀφεῖναι πελειάδα διὰ τῶν πετρῶν, καὶ ταύτην ἐὰν μὲν ἴδωσι σωθεῖσαν, διαπλεῖν καταφρονοῦντας, ἐὰν δὲ ἀπολομένην, 3 -- μὴ πλεῖν βιάζεσθαι. ταῦτα ἀκούσαντες ἀνήγοντο, καὶ ὡς πλησίον ἦσαν τῶν πετρῶν, ἀφιᾶσιν ἐκ τῆς πρῴρας πελειάδα· τῆς δὲ ἱπταμένης τὰ ἄκρα τῆς οὐρᾶς ἡ σύμπτωσις τῶν πετρῶν ἀπεθέρισεν. 4 -- ἀναχωρούσας οὖν ἐπιτηρήσαντες τὰς πέτρας μετʼ εἰρεσίας ἐντόνου, 5 -- συλλαβομένης Ἥρας, διῆλθον, τὰ ἄκρα τῶν ἀφλάστων τῆς νεὼς 1 -- περικοπείσης. αἱ μὲν οὖν συμπληγάδες ἔκτοτε ἔστησαν· χρεὼν γὰρ ἦν αὐταῖς νεὼς 1 -- περαιωθείσης στῆναι παντελῶς. 1.9.23. οἱ δὲ Ἀργοναῦται πρὸς Μαριανδυνοὺς παρεγένοντο, κἀκεῖ φιλοφρόνως ὁ βασιλεὺς ὑπεδέξατο Λύκος. ἔνθα θνήσκει μὲν Ἴδμων ὁ μάντις πλήξαντος αὐτὸν κάπρου, θνήσκει δὲ καὶ Τῖφυς, καὶ τὴν ναῦν Ἀγκαῖος ὑπισχνεῖται κυβερνᾶν. παραπλεύσαντες δὲ Θερμώδοντα καὶ Καύκασον ἐπὶ Φᾶσιν ποταμὸν ἦλθον· οὗτος τῆς Κολχικῆς ἐστιν. 2 -- ἐγκαθορμισθείσης δὲ τῆς νεὼς 1 -- ἧκε πρὸς Αἰήτην Ἰάσων, καὶ τὰ ἐπιταγέντα ὑπὸ Πελίου λέγων παρεκάλει δοῦναι τὸ δέρας αὐτῷ· ὁ δὲ δώσειν ὑπέσχετο, ἐὰν τοὺς χαλκόποδας ταύρους μόνος καταζεύξῃ. ἦσαν δὲ ἄγριοι παρʼ αὐτῷ ταῦροι δύο, μεγέθει διαφέροντες, δῶρον Ἡφαίστου, οἳ χαλκοῦς μὲν εἶχον πόδας, πῦρ δὲ ἐκ στομάτων ἐφύσων. τούτους αὐτῷ ζεύξαντι ἐπέτασσε 3 -- σπείρειν δράκοντος ὀδόντας· εἶχε γὰρ λαβὼν παρʼ Ἀθηνᾶς τοὺς ἡμίσεις ὧν Κάδμος ἔσπειρεν ἐν Θήβαις. ἀποροῦντος δὲ τοῦ Ἰάσονος πῶς ἂν δύναιτο τοὺς ταύρους καταζεῦξαι, Μήδεια αὐτοῦ ἔρωτα ἴσχει· ἦν δὲ αὕτη θυγάτηρ Αἰήτου καὶ Εἰδυίας τῆς Ὠκεανοῦ, φαρμακίς. 1 -- δεδοικυῖα δὲ μὴ πρὸς τῶν ταύρων διαφθαρῇ, κρύφα τοῦ πατρὸς συνεργήσειν αὐτῷ πρὸς τὴν κατάζευξιν τῶν ταύρων ἐπηγγείλατο καὶ τὸ δέρας ἐγχειριεῖν, ἐὰν ὀμόσῃ αὐτὴν ἕξειν γυναῖκα καὶ εἰς Ἑλλάδα σύμπλουν ἀγάγηται. ὀμόσαντος δὲ Ἰάσονος φάρμακον δίδωσιν, ᾧ καταζευγνύναι μέλλοντα τοὺς ταύρους ἐκέλευσε χρῖσαι τήν τε ἀσπίδα καὶ τὸ δόρυ καὶ τὸ σῶμα· τούτῳ γὰρ χρισθέντα ἔφη πρὸς μίαν ἡμέραν μήτʼ ἂν ὑπὸ πυρὸς ἀδικηθήσεσθαι μήτε ὑπὸ σιδήρου. ἐδήλωσε δὲ αὐτῷ σπειρομένων τῶν ὀδόντων ἐκ γῆς ἄνδρας μέλλειν ἀναδύεσθαι ἐπʼ αὐτὸν καθωπλισμένους, οὓς 2 -- ἔλεγεν ἐπειδὰν ἀθρόους θεάσηται, βάλλειν εἰς μέσον λίθους ἄποθεν, ὅταν δὲ ὑπὲρ τούτου μάχωνται πρὸς ἀλλήλους, τότε κτείνειν αὐτούς. Ἰάσων δὲ τοῦτο ἀκούσας καὶ χρισάμενος τῷ φαρμάκῳ, παραγενόμενος εἰς τὸ τοῦ νεὼ ἄλσος ἐμάστευε τοὺς ταύρους, καὶ σὺν πολλῷ πυρὶ ὁρμήσαντας αὐτοὺς κατέζευξε. σπείραντος 3 -- δὲ αὐτοῦ τοὺς ὀδόντας ἀνέτελλον ἐκ τῆς γῆς ἄνδρες ἔνοπλοι· ὁ δὲ ὅπου πλείονας ἑώρα, βάλλων ἀφανῶς 4 -- λίθους, πρὸς αὐτοὺς μαχομένους πρὸς ἀλλήλους προσιὼν ἀνῄρει. καὶ κατεζευγμένων 5 -- τῶν ταύρων οὐκ ἐδίδου τὸ δέρας Αἰήτης, ἐβούλετο δὲ τήν τε Ἀργὼ καταφλέξαι καὶ κτεῖναι τοὺς ἐμπλέοντας. φθάσασα δὲ Μήδεια τὸν Ἰάσονα νυκτὸς ἐπὶ τὸ δέρας ἤγαγε, καὶ τὸν φυλάσσοντα δράκοντα κατακοιμίσασα τοῖς φαρμάκοις μετὰ Ἰάσονος, ἔχουσα τὸ δέρας, ἐπὶ τὴν Ἀργὼ παρεγένετο. συνείπετο δὲ αὐτῇ καὶ ὁ ἀδελφὸς Ἄψυρτος. οἱ δὲ νυκτὸς μετὰ τούτων ἀνήχθησαν. 1.9.24. Αἰήτης δὲ ἐπιγνοὺς τὰ τῇ Μηδείᾳ τετολμημένα ὥρμησε τὴν ναῦν διώκειν. ἰδοῦσα δὲ αὐτὸν πλησίον ὄντα Μήδεια τὸν ἀδελφὸν φονεύει καὶ μελίσασα κατὰ τοῦ βυθοῦ ῥίπτει. συναθροίζων δὲ Αἰήτης τὰ τοῦ παιδὸς μέλη τῆς διώξεως ὑστέρησε· διόπερ ὑποστρέψας, καὶ τὰ σωθέντα τοῦ παιδὸς μέλη θάψας, τὸν τόπον προσηγόρευσε Τόμους. πολλοὺς δὲ τῶν Κόλχων ἐπὶ τὴν ζήτησιν τῆς Ἀργοῦς ἐξέπεμψεν, ἀπειλήσας, εἰ μὴ Μήδειαν ἄξουσιν, αὐτοὺς πείσεσθαι τὰ ἐκείνης. οἱ δὲ σχισθέντες 1 -- ἄλλος ἀλλαχοῦ ζήτησιν ἐποιοῦντο. τοῖς δὲ Ἀργοναύταις τὸν Ἠριδανὸν ποταμὸν ἤδη παραπλέουσι Ζεὺς μηνίσας ὑπὲρ τοῦ φονευθέντος Ἀψύρτου χειμῶνα λάβρον ἐπιπέμψας ἐμβάλλει πλάνην. καὶ αὐτῶν τὰς Ἀψυρτίδας νήσους παραπλεόντων ἡ ναῦς φθέγγεται μὴ λήξειν τὴν ὀργὴν τοῦ Διός, ἐὰν 1 -- μὴ πορευθέντες εἰς τὴν Αὐσονίαν τὸν Ἀψύρτου φόνον καθαρθῶσιν ὑπὸ Κίρκης. οἱ δὲ παραπλεύσαντες τὰ Λιγύων 2 -- καὶ Κελτῶν ἔθνη, καὶ διὰ τοῦ Σαρδονίου πελάγους διακομισθέντες, 3 -- παραμειψάμενοι Τυρρηνίαν ἦλθον εἰς Αἰαίην, 4 -- ἔνθα Κίρκης ἱκέται γενόμενοι καθαίρονται. 1.9.25. παραπλεόντων δὲ Σειρῆνας αὐτῶν, Ὀρφεὺς τὴν ἐναντίαν μοῦσαν μελῳδῶν τοὺς Ἀργοναύτας κατέσχε. μόνος δὲ Βούτης ἐξενήξατο πρὸς αὐτάς, ὃν ἁρπάσασα Ἀφροδίτη ἐν Λιλυβαίῳ κατῴκισε. μετὰ δὲ τὰς Σειρῆνας τὴν ναῦν Χάρυβδις ἐξεδέχετο καὶ Σκύλλα καὶ πέτραι πλαγκταί, ὑπὲρ ὧν φλὸξ πολλὴ καὶ καπνὸς ἀναφερόμενος ἑωρᾶτο. ἀλλὰ διὰ τούτων διεκόμισε τὴν ναῦν σὺν Νηρηίσι Θέτις παρακληθεῖσα ὑπὸ Ἥρας. παραμειψάμενοι δὲ Θρινακίαν νῆσον Ἡλίου βοῦς 5 -- ἔχουσαν εἰς τὴν Φαιάκων νῆσον Κέρκυραν ἧκον, ἧς βασιλεὺς ἦν Ἀλκίνοος. τῶν δὲ Κόλχων τὴν ναῦν εὑρεῖν μὴ δυναμένων οἱ μὲν τοῖς Κεραυνίοις 1 -- ὄρεσι παρῴκησαν, οἱ δὲ εἰς τὴν Ἰλλυρίδα κομισθέντες ἔκτισαν Ἀψυρτίδας νήσους· ἔνιοι δὲ πρὸς Φαίακας ἐλθόντες τὴν Ἀργὼ κατέλαβον καὶ τὴν Μήδειαν ἀπῄτουν παρʼ Ἀλκινόου. ὁ δὲ εἶπεν, εἰ μὲν ἤδη συνελήλυθεν Ἰάσονι, δώσειν αὐτὴν ἐκείνῳ, εἰ δʼ ἔτι παρθένος ἐστί, τῷ πατρὶ ἀποπέμψειν. 2 -- Ἀρήτη δὲ ἡ Ἀλκινόου γυνὴ φθάσασα Μήδειαν Ἰάσονι συνέζευξεν· ὅθεν οἱ μὲν Κόλχοι μετὰ Φαιάκων κατῴκησαν, οἱ δὲ Ἀργοναῦται μετὰ τῆς Μηδείας ἀνήχθησαν. 1.9.26. πλέοντες δὲ νυκτὸς σφοδρῷ περιπίπτουσι χειμῶνι. Ἀπόλλων δὲ στὰς ἐπὶ τὰς Μελαντίους 3 -- δειράς, τοξεύσας τῷ βέλει εἰς τὴν θάλασσαν κατήστραψεν. οἱ δὲ πλησίον ἐθεάσαντο νῆσον, τῷ δὲ παρὰ προσδοκίαν ἀναφανῆναι 4 -- προσορμισθέντες Ἀνάφην ἐκάλεσαν· ἱδρυσάμενοι δὲ βωμὸν Ἀπόλλωνος αἰγλήτου 5 -- καὶ θυσιάσαντες ἐπʼ εὐωχίαν ἐτράπησαν. δοθεῖσαι δʼ ὑπὸ Ἀρήτης Μηδείᾳ δώδεκα θεράπαιναι τοὺς ἀριστέας ἔσκωπτον μετὰ παιγνίας· ὅθεν ἔτι καὶ νῦν ἐν τῇ θυσίᾳ σύνηθές ἐστι σκώπτειν ταῖς γυναιξίν. ἐντεῦθεν ἀναχθέντες κωλύονται Κρήτῃ προσίσχειν ὑπὸ Τάλω. τοῦτον οἱ μὲν τοῦ χαλκοῦ γένους εἶναι λέγουσιν, οἱ δὲ ὑπὸ Ἡφαίστου Μίνωι δοθῆναι· ὃς ἦν χαλκοῦς ἀνήρ, οἱ δὲ ταῦρον αὐτὸν λέγουσιν. εἶχε δὲ φλέβα μίαν ἀπὸ αὐχένος κατατείνουσαν ἄχρι σφυρῶν· κατὰ δὲ τὸ τέρμα 1 -- τῆς φλεβὸς ἧλος διήρειστο χαλκοῦς. οὗτος ὁ Τάλως τρὶς ἑκάστης ἡμέρας τὴν νῆσον περιτροχάζων ἐτήρει· διὸ καὶ τότε τὴν Ἀργὼ προσπλέουσαν θεωρῶν τοῖς λίθοις ἔβαλλεν. ἐξαπατηθεὶς δὲ ὑπὸ Μηδείας ἀπέθανεν, ὡς μὲν ἔνιοι λέγουσι, διὰ φαρμάκων αὐτῷ μανίαν Μηδείας ἐμβαλούσης, ὡς δέ τινες, ὑποσχομένης ποιήσειν ἀθάνατον καὶ τὸν ἧλον ἐξελούσης, ἐκρυέντος τοῦ παντὸς ἰχῶρος αὐτὸν ἀποθανεῖν. τινὲς δὲ αὐτὸν τοξευθέντα ὑπὸ Ποίαντος εἰς τὸ σφυρὸν τελευτῆσαι λέγουσι. μίαν δὲ ἐνταῦθα νύκτα μείναντες Αἰγίνῃ προσίσχουσιν ὑδρεύσασθαι θέλοντες, καὶ γίνεται περὶ τῆς ὑδρείας αὐτοῖς ἅμιλλα. ἐκεῖθεν δὲ διὰ τῆς Εὐβοίας καὶ τῆς Λοκρίδος πλεύσαντες εἰς Ἰωλκὸν ἦλθον, τὸν πάντα πλοῦν ἐν τέτταρσι μησὶ τελειώσαντες. 1.9.27. Πελίας δὲ ἀπογνοὺς τὴν ὑποστροφὴν τῶν Ἀργοναυτῶν τὸν Αἴσονα κτείνειν ἤθελεν· ὁ δὲ αἰτησάμενος ἑαυτὸν ἀνελεῖν θυσίαν ἐπιτελῶν ἀδεῶς τοῦ ταυρείου σπασάμενος αἵματος 1 -- ἀπέθανεν. ἡ δὲ Ἰάσονος μήτηρ ἐπαρασαμένη Πελίᾳ, 2 -- νήπιον ἀπολιποῦσα παῖδα Πρόμαχον ἑαυτὴν ἀνήρτησε· Πελίας δὲ καὶ τὸν αὐτῇ καταλειφθέντα παῖδα ἀπέκτεινεν. ὁ δὲ Ἰάσων κατελθὼν τὸ μὲν δέρας ἔδωκε, περὶ ὧν δὲ ἠδικήθη μετελθεῖν ἐθέλων καιρὸν ἐξεδέχετο. καὶ τότε μὲν εἰς Ἰσθμὸν μετὰ τῶν ἀριστέων πλεύσας ἀνέθηκε τὴν ναῦν Ποσειδῶνι, αὖθις δὲ Μήδειαν παρακαλεῖ ζητεῖν ὅπως Πελίας αὐτῷ δίκας ὑπόσχῃ. ἡ δὲ εἰς τὰ βασίλεια τοῦ Πελίου παρελθοῦσα πείθει τὰς θυγατέρας αὐτοῦ τὸν πατέρα κρεουργῆσαι καὶ καθεψῆσαι, διὰ φαρμάκων αὐτὸν ἐπαγγελλομένη ποιήσειν νέον· καὶ τοῦ πιστεῦσαι χάριν κριὸν μελίσασα καὶ καθεψήσασα ἐποίησεν ἄρνα. αἱ δὲ πιστεύσασαι τὸν πατέρα κρεουργοῦσι καὶ καθέψουσιν. Ἄκαστος 3 -- δὲ μετὰ τῶν τὴν Ἰωλκὸν οἰκούντων τὸν πατέρα θάπτει, τὸν δὲ Ἰάσονα μετὰ τῆς Μηδείας τῆς Ἰωλκοῦ ἐκβάλλει. | 1.9.16. Aeson, son of Cretheus, had a son Jason by Polymede, daughter of Autolycus. Now Jason dwelt in Iolcus, of which Pelias was king after Cretheus. But when Pelias consulted the oracle concerning the kingdom, the god warned him to beware of the man with a single sandal. At first the king understood not the oracle, but afterwards he apprehended it. For when he was offering a sacrifice at the sea to Poseidon, he sent for Jason, among many others, to participate in it. Now Jason loved husbandry and therefore abode in the country, but he hastened to the sacrifice, and in crossing the river Anaurus he lost a sandal in the stream and landed with only one. When Pelias saw him, he bethought him of the oracle, and going up to Jason asked him what, supposing he had the power, he would do if he had received an oracle that he should be murdered by one of the citizens. Jason answered, whether at haphazard or instigated by the angry Hera in order that Medea should prove a curse to Pelias, who did not honor Hera, “ I would command him,” said he, “ to bring the Golden Fleece. ” No sooner did Pelias hear that than he bade him go in quest of the fleece. Now it was at Colchis in a grove of Ares, hanging on an oak and guarded by a sleepless dragon. Sent to fetch the fleece, Jason called in the help of Argus, son of Phrixus; and Argus, by Athena's advice, built a ship of fifty oars named Argo after its builder; and at the prow Athena fitted in a speaking timber from the oak of Dodona . When the ship was built, and he inquired of the oracle, the god gave him leave to assemble the nobles of Greece and sail away. And those who assembled were as follows: Tiphys, son of Hagnias, who steered the ship; Orpheus, son of Oeagrus; Zetes and Calais, sons of Boreas; Castor and Pollux, sons of Zeus; Telamon and Peleus, sons of Aeacus; Hercules, son of Zeus; Theseus, son of Aegeus; Idas and Lynceus, sons of Aphareus; Amphiaraus, son of Oicles; Caeneus, son of Coronus; Palaemon, son of Hephaestus or of Aetolus; Cepheus, son of Aleus; Laertes son of Arcisius; Autolycus, son of Hermes; Atalanta, daughter of Schoeneus; Menoetius, son of Actor; Actor, son of Hippasus; Admetus, son of Pheres; Acastus, son of Pelias; Eurytus, son of Hermes; Meleager, son of Oeneus; Ancaeus, son of Lycurgus; Euphemus, son of Poseidon; Poeas, son of Thaumacus; Butes, son of Teleon; Phanus and Staphylus, sons of Dionysus; Erginus, son of Poseidon; Periclymenus, son of Neleus; Augeas, son of the Sun; Iphiclus, son of Thestius; Argus, son of Phrixus; Euryalus, son of Mecisteus; Peneleos, son of Hippalmus; Leitus, son of Alector; Iphitus, son of Naubolus; Ascalaphus and Ialmenus, sons of Ares; Asterius, son of Cometes; Polyphemus, son of Elatus. 1.9.16. Aeson, son of Cretheus, had a son Jason by Polymede, daughter of Autolycus. Now Jason dwelt in Iolcus, of which Pelias was king after Cretheus. But when Pelias consulted the oracle concerning the kingdom, the god warned him to beware of the man with a single sandal. At first the king understood not the oracle, but afterwards he apprehended it. For when he was offering a sacrifice at the sea to Poseidon, he sent for Jason, among many others, to participate in it. Now Jason loved husbandry and therefore abode in the country, but he hastened to the sacrifice, and in crossing the river Anaurus he lost a sandal in the stream and landed with only one. When Pelias saw him, he bethought him of the oracle, and going up to Jason asked him what, supposing he had the power, he would do if he had received an oracle that he should be murdered by one of the citizens. Jason answered, whether at haphazard or instigated by the angry Hera in order that Medea should prove a curse to Pelias, who did not honor Hera, "I would command him," said he, "to bring the Golden Fleece. "No sooner did Pelias hear that than he bade him go in quest of the fleece. Now it was at Colchis in a grove of Ares, hanging on an oak and guarded by a sleepless dragon. Sent to fetch the fleece, Jason called in the help of Argus, son of Phrixus; and Argus, by Athena's advice, built a ship of fifty oars named Argo after its builder; and at the prow Athena fitted in a speaking timber from the oak of Dodona. When the ship was built, and he inquired of the oracle, the god gave him leave to assemble the nobles of Greece and sail away. And those who assembled were as follows: Tiphys, son of Hagnias, who steered the ship; Orpheus, son of Oiagrus; Zetes and Calais, sons of Boreas; Castor and Pollux, sons of Zeus; Telamon and Peleus, sons of Aeacus; Hercules, son of Zeus; Theseus, son of Aegeus; Idas and Lynceus, sons of Aphareus; Amphiaraus, son of Oicles; Caeneus, son of Coronus; Palaemon, son of Hephaestus or of Aetolus; Cepheus, son of Aleus; Laertes son of Arcisius; Autolycus, son of Hermes; Atalanta, daughter of Schoeneus; Menoetius, son of Actor; Actor, son of Hippasus; Admetus, son of Pheres; Acastus, son of Pelias; Eurytus, son of Hermes; Meleager, son of Oineus; Ancaeus, son of Lycurgus; Euphemus, son of Poseidon; Poeas, son of Thaumacus; Butes, son of Teleon; Phanus and Staphylus, sons of Dionysus; Erginus, son of Poseidon; Periclymenus, son of Neleus; Augeas, son of the Sun; Iphiclus, son of Thestius; Argus, son of Phrixus; Euryalus, son of Mecisteus; Peneleos, son of Hippalmus; Leitus, son of Alector; Iphitus, son of Naubolus; Ascalaphus and Ialmenus, sons of Ares; Asterius, son of Cometes; Polyphemus, son of Elatus. 1.9.17. These with Jason as admiral put to sea and touched at Lemnos . At that time it chanced that Lemnos was bereft of men and ruled over by a queen, Hypsipyle, daughter of Thoas, the reason of which was as follows. The Lemnian women did not honor Aphrodite, and she visited them with a noisome smell; therefore their spouses took captive women from the neighboring country of Thrace and bedded with them. Thus dishonored, the Lemnian women murdered their fathers and husbands, but Hypsipyle alone saved her father Thoas by hiding him. So having put in to Lemnos, at that time ruled by women, the Argonauts had intercourse with the women, and Hypsipyle bedded with Jason and bore sons, Euneus and Nebrophonus. 1.9.17. These with Jason as admiral put to sea and touched at Lemnos. At that time it chanced that Lemnos was bereft of men and ruled over by a queen, Hypsipyle, daughter of Thoas, the reason of which was as follows. The Lemnian women did not honor Aphrodite, and she visited them with a noisome smell; therefore their spouses took captive women from the neighboring country of Thrace and bedded with them. Thus dishonored, the Lemnian women murdered their fathers and husbands, but Hypsipyle alone saved her father Thoas by hiding him. So having put in to Lemnos, at that time ruled by women, the Argonauts had intercourse with the women, and Hypsipyle bedded with Jason and bore sons, Euneus and Nebrophonus. 1.9.18. And after Lemnos they landed among the Doliones, of whom Cyzicus was king. He received them kindly. But having put to sea from there by night and met with contrary winds, they lost their bearings and landed again among the Doliones. However, the Doliones, taking them for a Pelasgian army ( for they were constantly harassed by the Pelasgians), joined battle with them by night in mutual ignorance of each other. The Argonauts slew many and among the rest Cyzicus; but by day, when they knew what they had done, they mourned and cut off their hair and gave Cyzicus a costly burial; and after the burial they sailed away and touched at Mysia . 1.9.18. And after Lemnos they landed among the Doliones, of whom Cyzicus was king. He received them kindly. But having put to sea from there by night and met with contrary winds, they lost their bearings and landed again among the Doliones. However, the Doliones, taking them for a Pelasgian army (for they were constantly harassed by the Pelasgians), joined battle with them by night in mutual ignorance of each other. The Argonauts slew many and among the rest Cyzicus; but by day, when they knew what they had done, they mourned and cut off their hair and gave Cyzicus a costly burial; and after the burial they sailed away and touched at Mysia. 1.9.19. There they left Hercules and Polyphemus. For Hylas, son of Thiodamas, a minion of Hercules, had been sent to draw water and was ravished away by nymphs on account of his beauty. But Polyphemus heard him cry out, and drawing his sword gave chase in the belief that he was being carried off by robbers. Falling in with Hercules, he told him; and while the two were seeking for Hylas, the ship put to sea. So Polyphemus founded a city Cius in Mysia and reigned as king; but Hercules returned to Argos . However Herodorus says that Hercules did not sail at all at that time, but served as a slave at the court of Omphale. But Pherecydes says that he was left behind at Aphetae in Thessaly, the Argo having declared with human voice that she could not bear his weight. Nevertheless Demaratus has recorded that Hercules sailed to Colchis ; for Dionysius even affirms that he was the leader of the Argonauts. 1.9.19. There they left Hercules and Polyphemus. For Hylas, son of Thiodamas, a minion [eromenos - erotic attachment] of Hercules, had been sent to draw water and was ravished away by nymphs on account of his beauty. But Polyphemus heard him cry out, and drawing his sword gave chase in the belief that he was being carried off by robbers. Falling in with Hercules, he told him; and while the two were seeking for Hylas, the ship put to sea. So Polyphemus founded a city Cius in Mysia and reigned as king; but Hercules returned to Argos. However Herodorus says that Hercules did not sail at all at that time, but served as a slave at the court of Omphale. But Pherecydes says that he was left behind at Aphetae in Thessaly, the Argo having declared with human voice that she could not bear his weight. Nevertheless Demaratus has recorded that Hercules sailed to Colchis; for Dionysius even affirms that he was the leader of the Argonauts. 1.9.20. From Mysia they departed to the land of the Bebryces, which was ruled by King Amycus, son of Poseidon and a Bithynian nymph. Being a doughty man he compelled the strangers that landed to box and in that way made an end of them. So going to the Argo as usual, he challenged the best man of the crew to a boxing match. Pollux undertook to box against him and killed him with a blow on the elbow. When the Bebryces made a rush at him, the chiefs snatched up their arms and put them to flight with great slaughter. 1.9.21. Thence they put to sea and came to land at Salmydessus in Thrace, where dwelt Phineus, a seer who had lost the sight of both eyes. Some say he was a son of Agenor, but others that he was a son of Poseidon, and he is variously alleged to have been blinded by the gods for foretelling men the future; or by Boreas and the Argonauts because he blinded his own sons at the instigation of their stepmother; or by Poseidon, because he revealed to the children of Phrixus how they could sail from Colchis to Greece . The gods also sent the Harpies to him. These were winged female creatures, and when a table was laid for Phineus, they flew down from the sky and snatched up most of the victuals, and what little they left stank so that nobody could touch it. When the Argonauts would have consulted him about the voyage, he said that he would advise them about it if they would rid him of the Harpies. So the Argonauts laid a table of viands beside him, and the Harpies with a shriek suddenly pounced down and snatched away the food. When Zetes and Calais, the sons of Boreas, saw that, they drew their swords and, being winged, pursued them through the air. Now it was fated that the Harpies should perish by the sons of Boreas, and that the sons of Boreas should die when they could not catch up a fugitive. So the Harpies were pursued and one of them fell into the river Tigres in Peloponnese, the river that is now called Harpys after her; some call her Nicothoe, but others Aellopus. But the other, named Ocypete or, according to others, Ocythoe ( but Hesiod calls her Ocypode) fled by the Propontis till she came to the Echinadian Islands, which are now called Strophades after her; for when she came to them she turned ( estraphe ) and being at the shore fell for very weariness with her pursuer. But Apollonius in the Argonautica says that the Harpies were pursued to the Strophades Islands and suffered no harm, having sworn an oath that they would wrong Phineus no more. 1.9.21. Thence they put to sea and came to land at Salmydessus in Thrace, where dwelt Phineus, a seer who had lost the sight of both eyes. Some say he was a son of Agenor, but others that he was a son of Poseidon, and he is variously alleged to have been blinded by the gods for foretelling men the future; or by Boreas and the Argonauts because he blinded his own sons at the instigation of their stepmother; or by Poseidon, because he revealed to the children of Phrixus how they could sail from Colchis to Greece. The gods also sent the Harpies to him. These were winged female creatures, and when a table was laid for Phineus, they flew down from the sky and snatched up most of the victuals, and what little they left stank so that nobody could touch it. When the Argonauts would have consulted him about the voyage, he said that he would advise them about it if they would rid him of the Harpies. So the Argonauts laid a table of viands beside him, and the Harpies with a shriek suddenly pounced down and snatched away the food. When Zetes and Calais, the sons of Boreas, saw that, they drew their swords and, being winged, pursued them through the air. Now it was fated that the Harpies should perish by the sons of Boreas, and that the sons of Boreas should die when they could not catch up a fugitive. So the Harpies were pursued and one of them fell into the river Tigres in Peloponnese, the river that is now called Harpys after her; some call her Nicothoe, but others Aellopus. But the other, named Ocypete or, according to others, Ocythoe (but Hesiod calls her Ocypode) fled by the Propontis till she came to the Echinadian Islands, which are now called Strophades after her; for when she came to them she turned (estraphe) and being at the shore fell for very weariness with her pursuer. But Apollonius in the Argonautica says that the Harpies were pursued to the Strophades Islands and suffered no harm, having sworn an oath that they would wrong Phineus no more. 1.9.22. Being rid of the Harpies, Phineus revealed to the Argonauts the course of their voyage, and advised them about the Clashing Rocks in the sea. These were huge cliffs, which, dashed together by the force of the winds, closed the sea passage. Thick was the mist that swept over them, and loud the crash, and it was impossible for even the birds to pass between them. So he told them to let fly a dove between the rocks, and, if they saw it pass safe through, to thread the narrows with an easy mind, but if they saw it perish, then not to force a passage. When they heard that, they put to sea, and on nearing the rocks let fly a dove from the prow, and as she flew the clash of the rocks nipped off the tip of her tail. So, waiting till the rocks had recoiled, with hard rowing and the help of Hera, they passed through, the extremity of the ship's ornamented poop being shorn away right round. Henceforth the Clashing Rocks stood still; for it was fated that, so soon as a ship had made the passage, they should come to rest completely. 1.9.23. The Argonauts now arrived among the Mariandynians, and there King Lycus received them kindly. There died Idmon the seer of a wound inflicted by a boar; and there too died Tiphys, and Ancaeus undertook to steer the ship. And having sailed past the Thermodon and the Caucasus they came to the river Phasis, which is in the Colchian land. When the ship was brought into port, Jason repaired to Aeetes, and setting forth the charge laid on him by Pelias invited him to give him the fleece. The other promised to give it if single-handed he would yoke the brazen-footed bulls. These were two wild bulls that he had, of enormous size, a gift of Hephaestus; they had brazen feet and puffed fire from their mouths. These creatures Aeetes ordered him to yoke and to sow dragon's teeth; for he had got from Athena half of the dragon's teeth which Cadmus sowed in Thebes . While Jason puzzled how he could yoke the bulls, Medea conceived a passion for him; now she was a witch, daughter of Aeetes and Idyia, daughter of Ocean. And fearing lest he might be destroyed by the bulls, she, keeping the thing from her father, promised to help him to yoke the bulls and to deliver to him the fleece, if he would swear to have her to wife and would take her with him on the voyage to Greece . When Jason swore to do so, she gave him a drug with which she bade him anoint his shield, spear, and body when he was about to yoke the bulls; for she said that, anointed with it, he could for a single day be harmed neither by fire nor by iron. And she signified to him that, when the teeth were sown, armed men would spring up from the ground against him; and when he saw a knot of them he was to throw stones into their midst from a distance, and when they fought each other about that, he was taken to kill them. On hearing that, Jason anointed himself with the drug, and being come to the grove of the temple he sought the bulls, and though they charged him with a flame of fire, he yoked them. And when he had sowed the teeth, there rose armed men from the ground; and where he saw several together, he pelted them unseen with stones, and when they fought each other he drew near and slew them. But though the bulls were yoked, Aeetes did not give the fleece; for he wished to burn down the Argo and kill the crew. But before he could do so, Medea brought Jason by night to the fleece, and having lulled to sleep by her drugs the dragon that guarded it, she possessed herself of the fleece and in Jason's company came to the Argo. She was attended, too, by her brother Apsyrtus. And with them the Argonauts put to sea by night. 1.9.23. The Argonauts now arrived among the Mariandynians, and there King Lycus received them kindly. There died Idmon the seer of a wound inflicted by a boar; and there too died Tiphys, and Ancaeus undertook to steer the ship. And having sailed past the Thermodon and the Caucasus they came to the river Phasis, which is in the Colchian land. When the ship was brought into port, Jason repaired to Aeetes, and setting forth the charge laid on him by Pelias invited him to give him the fleece. The other promised to give it if single-handed he would yoke the brazen-footed bulls. These were two wild bulls that he had, of enormous size, a gift of Hephaestus; they had brazen feet and puffed fire from their mouths. These creatures Aeetes ordered him to yoke and to sow dragon's teeth; for he had got from Athena half of the dragon's teeth which Cadmus sowed in Thebes. While Jason puzzled how he could yoke the bulls, Medea conceived a passion for him; now she was a witch, daughter of Aeetes and Idyia, daughter of Ocean. And fearing lest he might be destroyed by the bulls, she, keeping the thing from her father, promised to help him to yoke the bulls and to deliver to him the fleece, if he would swear to have her to wife and would take her with him on the voyage to Greece. When Jason swore to do so, she gave him a drug with which she bade him anoint his shield, spear, and body when he was about to yoke the bulls; for she said that, anointed with it, he could for a single day be harmed neither by fire nor by iron. And she signified to him that, when the teeth were sown, armed men would spring up from the ground against him; and when he saw a knot of them he was to throw stones into their midst from a distance, and when they fought each other about that, he was taken to kill them. On hearing that, Jason anointed himself with the drug, and being come to the grove of the temple he sought the bulls, and though they charged him with a flame of fire, he yoked them. And when he had sowed the teeth, there rose armed men from the ground; and where he saw several together, he pelted them unseen with stones, and when they fought each other he drew near and slew them. But though the bulls were yoked, Aeetes did not give the fleece; for he wished to burn down the Argo and kill the crew. But before he could do so, Medea brought Jason by night to the fleece, and having lulled to sleep by her drugs the dragon that guarded it, she possessed herself of the fleece and in Jason's company came to the Argo. She was attended, too, by her brother Apsyrtus. And with them the Argonauts put to sea by night. 1.9.24. When Aeetes discovered the daring deeds done by Medea, he started off in pursuit of the ship; but when she saw him near, Medea murdered her brother and cutting him limb from limb threw the pieces into the deep. Gathering the child's limbs, Aeetes fell behind in the pursuit; wherefore he turned back, and, having buried the rescued limbs of his child, he called the place Tomi . But he sent out many of the Colchians to search for the Argo, threatening that, if they did not bring Medea to him, they should suffer the punishment due to her; so they separated and pursued the search in divers places. When the Argonauts were already sailing past the Eridanus river, Zeus sent a furious storm upon them, and drove them out of their course, because he was angry at the murder of Apsyrtus. And as they were sailing past the Apsyrtides Islands, the ship spoke, saying that the wrath of Zeus would not cease unless they journeyed to Ausonia and were purified by Circe for the murder of Apsyrtus. So when they had sailed past the Ligurian and Celtic nations and had voyaged through the Sardinian Sea, they skirted Tyrrhenia and came to Aeaea, where they supplicated Circe and were purified. 1.9.24. When Aeetes discovered the daring deeds done by Medea, he started off in pursuit of the ship; but when she saw him near, Medea murdered her brother and cutting him limb from limb threw the pieces into the deep. Gathering the child's limbs, Aeetes fell behind in the pursuit; wherefore he turned back, and, having buried the rescued limbs of his child, he called the place Tomi. But he sent out many of the Colchians to search for the Argo, threatening that, if they did not bring Medea to him, they should suffer the punishment due to her; so they separated and pursued the search in divers places. When the Argonauts were already sailing past the Eridanus river, Zeus sent a furious storm upon them, and drove them out of their course, because he was angry at the murder of Apsyrtus. And as they were sailing past the Apsyrtides Islands, the ship spoke, saying that the wrath of Zeus would not cease unless they journeyed to Ausonia and were purified by Circe for the murder of Apsyrtus. So when they had sailed past the Ligurian and Celtic nations and had voyaged through the Sardinian Sea, they skirted Tyrrhenia and came to Aeaea, where they supplicated Circe and were purified. 1.9.25. And as they sailed past the Sirens, Orpheus restrained the Argonauts by chanting a counter-melody. Butes alone swam off to the Sirens, but Aphrodite carried him away and settled him in Lilybaeum . After the Sirens, the ship encountered Charybdis and Scylla and the Wandering Rocks, above which a great flame and smoke were seen rising. But Thetis with the Nereids steered the ship through them at the summons of Hera. Having passed by the Island of Thrinacia, where are the kine of the Sun, they came to Corcyra, the island of the Phaeacians, of which Alcinous was king. But when the Colchians could not find the ship, some of them settled at the Ceraunian mountains, and some journeyed to Illyria and colonized the Apsyrtides Islands. But some came to the Phaeacians, and finding the Argo there, they demanded of Alcinous that he should give up Medea. He answered, that if she already knew Jason, he would give her to him, but that if she were still a maid he would send her away to her father. However, Arete, wife of Alcinous, anticipated matters by marrying Medea to Jason; hence the Colchians settled down among the Phaeacians and the Argonauts put to sea with Medea. 1.9.25. And as they sailed past the Sirens, Orpheus restrained the Argonauts by chanting a counter-melody. Butes alone swam off to the Sirens, but Aphrodite carried him away and settled him in Lilybaion. After the Sirens, the ship encountered Charybdis and Scylla and the Planctae (Wandering Rocks), above which a great flame and smoke were seen rising. But Thetis with the Nereids steered the ship through them at the summons of Hera. Having passed by the Island of Thrinacia, where are the kine of the Sun, they came to Corcyra, the island of the Phaeacians, of which Alcinous was king. But when the Colchians could not find the ship, some of them settled at the Ceraunian mountains, and some journeyed to Illyria and colonized the Apsyrtides Islands. But some came to the Phaeacians, and finding the Argo there, they demanded of Alcinous that he should give up Medea. He answered, that if she already knew Jason, he would give her to him, but that if she were still a maid he would send her away to her father. However, Arete, wife of Alcinous, anticipated matters by marrying Medea to Jason; hence the Colchians settled down among the Phaeacians and the Argonauts put to sea with Medea. 1.9.26. Sailing by night they encountered a violent storm, and Apollo, taking his stand on the Melantian ridges, flashed lightning down, shooting a shaft into the sea. Then they perceived an island close at hand, and anchoring there they named it Anaphe, because it had loomed up ( anaphanenai ) unexpectedly. So they founded an altar of Radiant Apollo, and having offered sacrifice they betook them to feasting; and twelve handmaids, whom Arete had given to Medea, jested merrily with the chiefs; whence it is still customary for the women to jest at the sacrifice. Putting to sea from there, they were hindered from touching at Crete by Talos. Some say that he was a man of the Brazen Race, others that he was given to Minos by Hephaestus; he was a brazen man, but some say that he was a bull. He had a single vein extending from his neck to his ankles, and a bronze nail was rammed home at the end of the vein. This Talos kept guard, running round the island thrice every day; wherefore, when he saw the Argo standing inshore, he pelted it as usual with stones. His death was brought about by the wiles of Medea, whether, as some say, she drove him mad by drugs, or, as others say, she promised to make him immortal and then drew out the nail, so that all the ichor gushed out and he died. But some say that Poeas shot him dead in the ankle. After tarrying a single night there they put in to Aegina to draw water, and a contest arose among them concerning the drawing of the water. Thence they sailed betwixt Euboea and Locris and came to Iolcus, having completed the whole voyage in four months. 1.9.26. Sailing by night they encountered a violent storm, and Apollo, taking his stand on the Melantian ridges, flashed lightning down, shooting a shaft into the sea. Then they perceived an island close at hand, and anchoring there they named it Anaphe, because it had loomed up (anaphanenai) unexpectedly. So they founded an altar of Radiant Apollo, and having offered sacrifice they betook them to feasting; and twelve handmaids, whom Arete had given to Medea, jested merrily with the chiefs; whence it is still customary for the women to jest at the sacrifice. Putting to sea from there, they were hindered from touching at Crete by Talos. Some say that he was a man of the Brazen Race, others that he was given to Minos by Hephaestus; he was a brazen man, but some say that he was a bull. He had a single vein extending from his neck to his ankles, and a bronze nail was rammed home at the end of the vein. This Talos kept guard, running round the island thrice every day; wherefore, when he saw the Argo standing inshore, he pelted it as usual with stones. His death was brought about by the wiles of Medea, whether, as some say, she drove him mad by drugs, or, as others say, she promised to make him immortal and then drew out the nail, so that all the ichor gushed out and he died. But some say that Poeas shot him dead in the ankle. After tarrying a single night there they put in to Aigina to draw water, and a contest arose among them concerning the drawing of the water. Thence they sailed betwixt Euboea and Locris and came to Iolcus, having completed the whole voyage in four months. 1.9.27. Now Pelias, despairing of the return of the Argonauts, would have killed Aeson; but he requested to be allowed to take his own life, and in offering a sacrifice drank freely of the bull's blood and died. And Jason's mother cursed Pelias and hanged herself, leaving behind an infant son Promachus; but Pelias slew even the son whom she had left behind. On his return Jason surrendered the fleece, but though he longed to avenge his wrongs he bided his time. At that time he sailed with the chiefs to the Isthmus and dedicated the ship to Poseidon, but afterwards he exhorted Medea to devise how he could punish Pelias. So she repaired to the palace of Pelias and persuaded his daughters to make mince meat of their father and boil him, promising to make him young again by her drugs; and to win their confidence she cut up a ram and made it into a lamb by boiling it. So they believed her, made mince meat of their father and boiled him. But Acastus buried his father with the help of the inhabitants of Iolcus, and he expelled Jason and Medea from Iolcus. |
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17. Pliny The Elder, Natural History, 36.29 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Pamphilus Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 49 | 36.29. Theophrastus, again, and Mucianus express the opinion that there are certain stones that give birth to other stones. Theophrastus states also that fossil ivory coloured black and white is found, that bones are produced from the earth and that stones resembling bones come to light., In the neighbourhood of Munda in Spain, the place where Julius Caesar defeated Cn. Pompeius, occur stones containing the likeness of a palm branch, which appears whenever they are broken. There are also black stones, like that of Taenarum, that have come to be esteemed as much as any marble. Varro states that black stones from Africa are harder than the Italian, but that, on the other hand, the white stone of Cora is harder than that of Paros. He mentions too that Carrara stone can be cut with a saw, that Tusculan stone is split by fire and that the dark Sabine variety actually becomes bright if oil is poured on it. Varro also assures us that rotary querns have been found at Bolsena; and we find in records of miraculous occurrences that some querns have even moved of their own accord. |
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| 18. Josephus Flavius, Jewish War, 2.18.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Pamphilus (martyr) Found in books: Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188 |
| 19. Longinus, On The Sublime, 33.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Pamphilus Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 177 |
20. Martial, Epigrams, 2.14.5-2.14.6, 2.14.16, 3.20, 11.1.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •Pamphilus Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 49 | 3.20. ON CANIUS: Tell me, my Muse, what my Canius Rufus is doing. Is he committing to imperishable tablets the history of the family of the Claudii, for future generations to read; or refuting the falsehoods of the historian of Nero? Or is he imitating the jocosity of the plain-speaking Phaedrus? Or is he sporting in elegiacs; or writing gravely in heroic verse? Or is he terrible in the buskin of Sophocles? Or is he idling in the school of the poets, uttering jests seasoned with Attic salt? Or, if he has retired from thence, is he pacing the portico of the temple of Isis, or traversing at his ease the enclosure of the Argonauts? Or rather, is he sitting or walking, in the afternoon, free from cankering cares, in the sunny box-groves of the delicate Europa? Or is he bathing in the warm baths of Titus or of Agrippa, or in that of the shameless Tigillinus? Or is he enjoying the country seat of Tullus and Lucanus? or hastening to Pollio's delightful retreat, four miles from the city? Or has he set out for scorching Baiae, and is he now sailing about on the Lucrine lake? — "Do you wish to know what your Canius is doing? Laughing." |
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21. Martial, Epigrams, 2.14.5-2.14.6, 2.14.16, 3.20, 11.1.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •Pamphilus Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 49 | 3.20. ON CANIUS: Tell me, my Muse, what my Canius Rufus is doing. Is he committing to imperishable tablets the history of the family of the Claudii, for future generations to read; or refuting the falsehoods of the historian of Nero? Or is he imitating the jocosity of the plain-speaking Phaedrus? Or is he sporting in elegiacs; or writing gravely in heroic verse? Or is he terrible in the buskin of Sophocles? Or is he idling in the school of the poets, uttering jests seasoned with Attic salt? Or, if he has retired from thence, is he pacing the portico of the temple of Isis, or traversing at his ease the enclosure of the Argonauts? Or rather, is he sitting or walking, in the afternoon, free from cankering cares, in the sunny box-groves of the delicate Europa? Or is he bathing in the warm baths of Titus or of Agrippa, or in that of the shameless Tigillinus? Or is he enjoying the country seat of Tullus and Lucanus? or hastening to Pollio's delightful retreat, four miles from the city? Or has he set out for scorching Baiae, and is he now sailing about on the Lucrine lake? — "Do you wish to know what your Canius is doing? Laughing." |
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22. New Testament, Romans, 2.29 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Pamphilus Found in books: Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 526| 2.29. ἀλλʼ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι οὐ γράμματι, οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων ἀλλʼ ἐκ τοῦ θεοῦ. | 2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God. |
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23. New Testament, 1 Corinthians, 16.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Pamphilus Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 72| 16.21. Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου. | 16.21. This greeting is by me, Paul, with my own hand. |
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24. New Testament, 1 Timothy, 2.4, 4.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Pamphilus (martyr) •Pamphilus Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 76; Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188| 2.4. ὃς πάντας ἀνθρώπους θέλει σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. 4.13. ἕως ἔρχομαι πρόσεχε τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ. | 2.4. who desires all people to be saved and come to full knowledge of the truth. 4.13. Until I come, pay attention to reading, to exhortation, and to teaching. |
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| 25. Artemidorus, Oneirocritica, 4.84 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •Pamphilus, Onomasticon Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 102 |
| 26. New Testament, 2 Peter, 61 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Pamphilus Found in books: Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 368 |
27. New Testament, Acts, 7.51 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •Pamphilus Found in books: Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 368, 526| 7.51. Σκληροτράχηλοι καὶ ἀπερίτμητοι καρδίαις καὶ τοῖς ὠσίν, ὑμεῖς ἀεὶ τῷ πνεύματι τῷ ἁγίῳ ἀντιπίπτετε, ὡς οἱ πατέρες ὑμῶν καὶ ὑμεῖς. | 7.51. "You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. 25. , Festus therefore, having come into the province, after three days went up to Jerusalem from Caesarea. , Then the high priest and the principal men of the Jews informed him against Paul, and they begged him, , asking a favor against him, that he would send for him to Jerusalem; plotting to kill him on the way. , However Festus answered that Paul was kept in custody at Caesarea, and that he himself was about to depart shortly. , "Let them therefore," said he, "that are in power among you go down with me, and if there is anything wrong in the man, let them accuse him.", When he had stayed among them more than ten days, he went down to Caesarea, and on the next day he sat on the judgment seat, and commanded Paul to be brought. , When he had come, the Jews who had come down from Jerusalem stood around him, bringing against him many and grievous charges which they could not prove, , while he said in his defense, "Neither against the law of the Jews, nor against the temple, nor against Caesar, have I sinned at all.", But Festus, desiring to gain favor with the Jews, answered Paul and said, "Will you go up to Jerusalem, and there be judged of these things before me?", But Paul said, "I am standing before Caesar's judgment seat, where I ought to be tried. I have done no wrong to the Jews, as you also know very well. , For if I have done wrong, and have committed anything worthy of death, I don't refuse to die; but if none of those things is true that these accuse me of, no one can give me up to them. I appeal to Caesar!", Then Festus, when he had conferred with the council, answered, "You have appealed to Caesar. To Caesar you will go.", Now when some days had passed, Agrippa the King and Bernice arrived at Caesarea, and greeted Festus. , As they stayed there many days, Festus laid Paul's case before the King, saying, "There is a certain man left a prisoner by Felix; , about whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, asking for a sentence against him. , To whom I answered that it is not the custom of the Romans to give up any man to destruction, before the accused have met the accusers face to face, and have had opportunity to make his defense concerning the matter laid against him. , When therefore they had come together here, I didn't delay, but on the next day sat on the judgment seat, and commanded the man to be brought. , Concerning whom, when the accusers stood up, they brought no charge of such things as I supposed; , but had certain questions against him of their own religion, and of one Jesus, who was dead, whom Paul affirmed to be alive. , I, being perplexed how to inquire concerning these things, asked whether he would go to Jerusalem and there be judged concerning these matters. , But when Paul had appealed to be kept for the decision of the emperor, I commanded him to be kept until I could send him to Caesar.", Agrippa said to Festus, "I also would like to hear the man myself.""Tomorrow," he said, "you will hear him.", So on the next day, when Agrippa and Bernice had come with great pomp, and they had entered into the place of hearing with the commanding officers and principal men of the city, at the command of Festus, Paul was brought in. , Festus said, "King Agrippa, and all men who are here present with us, you see this man, about whom all the multitude of the Jews petitioned me, both at Jerusalem and here, crying that he ought not to live any longer. , But when I found that he had committed nothing worthy of death, and as he himself appealed to the emperor I determined to send him. , of whom I have no certain thing to write to my lord. Therefore I have brought him forth before you, and especially before you, king Agrippa, that, after examination, I may have something to write. , For it seems to me unreasonable, in sending a prisoner, not to also specify the charges against him." |
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| 28. New Testament, Philemon, 19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Pamphilus Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 72 |
29. New Testament, Colossians, 4.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Pamphilus Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 72| 4.18. Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου. μνημονεύετέ μου τῶν δεσμῶν. ἡ χάρις μεθʼ ὑμῶν. | 4.18. The salutation of me, Paul, with my own hand: remember my bonds. Grace be with you. Amen. |
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30. New Testament, Galatians, 4.26, 6.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Pamphilus (martyr) •Pamphilus Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 72; Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 189| 4.26. ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν, 6.11. Ἴδετε πηλίκοις ὑμῖν γράμμασιν ἔγραψα τῇ ἐμῇ χειρί. | 4.26. But the Jerusalem that is above isfree, which is the mother of us all. 6.11. See with what large letters I write to you with my own hand. |
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31. New Testament, Hebrews, 12.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Pamphilus (martyr) Found in books: Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 189| 12.22. ἀλλὰ προσεληλύθατε Σιὼν ὄρει καὶ πόλει θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ, καὶ μυριάσιν ἀγγέλων, πανηγύρει | 12.22. But you have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels, |
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32. New Testament, Matthew, 19.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Pamphilus Found in books: Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 88| 19.12. εἰσὶν γὰρ εὐνοῦχοι οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτως, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν. ὁ δυνάμενος χωρεῖν χωρείτω. | 19.12. For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven's sake. He who is able to receive it, let him receive it." |
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| 33. Gellius, Attic Nights, 4.11.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •Pamphilus, Onomasticon Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 102 |
| 34. Hippolytus, Refutation of All Heresies, 10.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •Pamphilus Found in books: Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 90 |
| 35. Festus Sextus Pompeius, De Verborum Significatione, 228l (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •Pamphilus Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 49 |
| 36. Antoninus Liberalis, Collection of Metamorphoses, 23.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •Pamphilus Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 177 |
| 37. Sextus, Against The Mathematicians, 1.309 = fr.393.3-4 p (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •Pamphilus, Onomasticon Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 102 |
| 38. Aelian, Varia Historia, 8.9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •Pamphilus, Onomasticon Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 102 |
| 39. Athenaeus, The Learned Banquet, 2.56c (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •Pamphilus, Onomasticon Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 102 |
40. Cassius Dio, Roman History, 53.23.1-53.23.2, 53.27.1, 66.24.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •Pamphilus Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 49 | 53.23.2. for instead of undertaking to repair a road, Agrippa had adorned with marble tablets and paintings this edifice in the Campus Martius, which had been constructed by Lepidus with porticos all around it for the meetings of the comitia tributa, and he named it the Saepta Iulia in honour of Augustus. 66.24.2. It consumed the temple of Serapis, the temple of Isis, the Saepta, the temple of Neptune, the Baths of Agrippa, the (Opens in another window)')" onMouseOut="nd();" Pantheon, the Diribitorium, the theatre of Balbus, the stage building of (Opens in another window)')" onMouseOut="nd();" Pompey's theatre, the Octavian buildings together with their books, and the temple of Jupiter Capitolinus with their surrounding temples. Hence the disaster seemed to be not of human but of divine origin; |
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| 41. Clement of Alexandria, Miscellanies, 1.21.130, 5.4, 5.8.48 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •Pamphilus •Pamphilus, Onomasticon Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 102; Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 290 |
42. Eusebius of Caesarea, Ecclesiastical History, 5.10, 6.3.3, 6.3.7, 6.3.9, 6.8.1-6.8.3, 6.14.9, 6.15, 6.20.1, 6.33.4, 6.36, 6.39.5, 7.32.25, 8.13.7, 8.32.14-8.32.19 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •Pamphilus •Pamphilus (martyr) Found in books: Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 88, 90; Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 187; Motta and Petrucci, Isagogical Crossroads from the Early Imperial Age to the End of Antiquity (2022) 154; Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 285, 286, 290 | 5.10. About that time, Pantaenus, a man highly distinguished for his learning, had charge of the school of the faithful in Alexandria. A school of sacred learning, which continues to our day, was established there in ancient times, and as we have been informed, was managed by men of great ability and zeal for divine things. Among these it is reported that Pantaenus was at that time especially conspicuous, as he had been educated in the philosophical system of those called Stoics.,They say that he displayed such zeal for the divine Word, that he was appointed as a herald of the Gospel of Christ to the nations in the East, and was sent as far as India. For indeed there were still many evangelists of the Word who sought earnestly to use their inspired zeal, after the examples of the apostles, for the increase and building up of the Divine Word.,Pantaenus was one of these, and is said to have gone to India. It is reported that among persons there who knew of Christ, he found the Gospel according to Matthew, which had anticipated his own arrival. For Bartholomew, one of the apostles, had preached to them, and left with them the writing of Matthew in the Hebrew language, which they had preserved till that time.,After many good deeds, Pantaenus finally became the head of the school at Alexandria, and expounded the treasures of divine doctrine both orally and in writing. 6.3.3. He was in his eighteenth year when he took charge of the catechetical school. He was prominent also at this time, during the persecution under Aquila, the governor of Alexandria, when his name became celebrated among the leaders in the faith, through the kindness and goodwill which he manifested toward all the holy martyrs, whether known to him or strangers. 6.3.7. For they say that his manner of life was as his doctrine, and his doctrine as his life. Therefore, by the divine Power working with him he aroused a great many to his own zeal. 6.3.9. Then, with becoming consideration, that he might not need aid from others, he disposed of whatever valuable books of ancient literature he possessed, being satisfied with receiving from the purchaser four oboli a day. For many years he lived philosophically in this manner, putting away all the incentives of youthful desires. Through the entire day he endured no small amount of discipline; and for the greater part of the night he gave himself to the study of the Divine Scriptures. He restrained himself as much as possible by a most philosophic life; sometimes by the discipline of fasting, again by limited time for sleep. And in his zeal he never lay upon a bed, but upon the ground. 6.8.1. At this time while Origen was conducting catechetical instruction at Alexandria, a deed was done by him which evidenced an immature and youthful mind, but at the same time gave the highest proof of faith and continence. For he took the words, There are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake, in too literal and extreme a sense. And in order to fulfill the Saviour's word, and at the same time to take away from the unbelievers all opportunity for scandal, — for, although young, he met for the study of divine things with women as well as men, — he carried out in action the word of the Saviour. 6.14.9. For we know well those blessed fathers who have trodden the way before us, with whom we shall soon be; Pantaenus, the truly blessed man and master, and the holy Clement, my master and benefactor, and if there is any other like them, through whom I became acquainted with you, the best in everything, my master and brother. 6.15. But when he saw that he had not time for the deeper study of divine things, and for the investigation and interpretation of the Sacred Scriptures, and also for the instruction of those who came to him — for coming, one after another, from morning till evening to be taught by him, they scarcely gave him time to breathe — he divided the multitude. And from those whom he knew well, he selected Heraclas, who was a zealous student of divine things, and in other respects a very learned man, not ignorant of philosophy, and made him his associate in the work of instruction. He entrusted to him the elementary training of beginners, but reserved for himself the teaching of those who were farther advanced. 6.20.1. There flourished many learned men in the Church at that time, whose letters to each other have been preserved and are easily accessible. They have been kept until our time in the library at Aelia, which was established by Alexander, who at that time presided over that church. We have been able to gather from that library material for our present work. 6.33.4. The elder brethren among us have handed down many other facts respecting Origen which I think proper to omit, as not pertaining to this work. But whatever it has seemed necessary to record about him can be found in the Apology in his behalf written by us and Pamphilus, the holy martyr of our day. We prepared this carefully and did the work jointly on account of faultfinders. 6.36. At this time, as the faith extended and our doctrine was proclaimed boldly before all, Origen, being, as they say, over sixty years old, and having gained great facility by his long practice, very properly permitted his public discourses to be taken down by stenographers, a thing which he had never before allowed.,He also at this time composed a work of eight books in answer to that entitled True Discourse, which had been written against us by Celsus the Epicurean, and the twenty-five books on the Gospel of Matthew, besides those on the Twelve Prophets, of which we have found only twenty-five.,There is extant also an epistle of his to the Emperor Philip, and another to Severa his wife, with several others to different persons. We have arranged in distinct books to the number of one hundred, so that they might be no longer scattered, as many of these as we have been able to collect, which have been preserved here and there by different persons.,He wrote also to Fabianus, bishop of Rome, and to many other rulers of the churches concerning his orthodoxy. You have examples of these in the eighth book of the Apology which we have written in his behalf. 8.13.7. The virtue of his manly deeds we have recorded in the proper place. of those who suffered death illustriously at Alexandria and throughout Egypt and Thebais, Peter, bishop of Alexandria, one of the most excellent teachers of the religion of Christ, should first be mentioned; and of the presbyters with him Faustus, Dius and Ammonius, perfect martyrs of Christ; also Phileas, Hesychius, Pachymius and Theodorus, bishops of Egyptian churches, and besides them many other distinguished persons who are commemorated by the parishes of their country and region.It is not for us to describe the conflicts of those who suffered for the divine religion throughout the entire world, and to relate accurately what happened to each of them. This would be the proper work of those who were eye-witnesses of the events. I will describe for posterity in another work those which I myself witnessed. |
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| 43. Porphyry, Introduction, Or The Predictables, 1.8-1.9 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •Pamphilus Found in books: Motta and Petrucci, Isagogical Crossroads from the Early Imperial Age to the End of Antiquity (2022) 139 |
| 44. Pamphilus Caesariensis 240-310, Apologia Pro Origene, 1, 3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 213 |
| 45. Origen, Homilies On Ezekiel, 2.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •Pamphilus Found in books: James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 212 |
| 46. Eusebius of Caesarea, Preparation For The Gospel, 13.13.23 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •Pamphilus, Onomasticon Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 102 |
| 47. Origen, Commentary On Matthew, 15.1, 15.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •Pamphilus Found in books: Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 88 |
| 48. Origen, Commentary On John, 1.4.23, 13.6.33-13.6.34 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •Pamphilus Found in books: James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 212, 213 |
| 49. Origen, Commentary On The Song of Songs, 2.1.48 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •Pamphilus Found in books: Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 88 |
| 50. Athanasius, Defense Before Constantius, 4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •Pamphilus Found in books: Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 290 |
51. Origen, Against Celsus, 4.51, 7.48 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •Pamphilus Found in books: Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 88; Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 285 | 4.51. Celsus appears to me to have heard that there are treatises in existence which contain allegorical explanations of the law of Moses. These however, he could not have read; for if he had he would not have said: The allegorical explanations, however, which have been devised are much more shameful and absurd than the fables themselves, inasmuch as they endeavour to unite with marvellous and altogether insensate folly things which cannot at all be made to harmonize. He seems to refer in these words to the works of Philo, or to those of still older writers, such as Aristobulus. But I conjecture that Celsus has not read their books, since it appears to me that in many passages they have so successfully hit the meaning (of the sacred writers), that even Grecian philosophers would have been captivated by their explanations; for in their writings we find not only a polished style, but exquisite thoughts and doctrines, and a rational use of what Celsus imagines to be fables in the sacred writings. I know, moreover, that Numenius the Pythagorean- a surpassingly excellent expounder of Plato, and who held a foremost place as a teacher of the doctrines of Pythagoras - in many of his works quotes from the writings of Moses and the prophets, and applies to the passages in question a not improbable allegorical meaning, as in his work called Epops, and in those which treat of Numbers and of Place. And in the third book of his dissertation on The Good, he quotes also a narrative regarding Jesus - without, however, mentioning His name - and gives it an allegorical signification, whether successfully or the reverse I may state on another occasion. He relates also the account respecting Moses, and Jannes, and Jambres. But we are not elated on account of this instance, though we express our approval of Numenius, rather than of Celsus and other Greeks, because he was willing to investigate our histories from a desire to acquire knowledge, and was (duly) affected by them as narratives which were to be allegorically understood, and which did not belong to the category of foolish compositions. 7.48. But those who are despised for their ignorance, and set down as fools and abject slaves, no sooner commit themselves to God's guidance by accepting the teaching of Jesus, than, so far from defiling themselves by licentious indulgence or the gratification of shameless passion, they in many cases, like perfect priests, for whom such pleasures have no charm, keep themselves in act and in thought in a state of virgin purity. The Athenians have one hierophant, who, not having confidence in his power to restrain his passions within the limits he prescribed for himself, determined to check them at their seat by the application of hemlock; and thus he was accounted pure, and fit for the celebration of religious worship among the Athenians. But among Christians may be found men who have no need of hemlock to fit them for the pure service of God, and for whom the Word in place of hemlock is able to drive all evil desires from their thoughts, so that they may present their prayers to the Divine Being. And attached to the other so-called gods are a select number of virgins, who are guarded by men, or it may be not guarded (for that is not the point in question at present), and who are supposed to live in purity for the honour of the god they serve. But among Christians, those who maintain a perpetual virginity do so for no human honours, for no fee or reward, from no motive of vainglory; but as they choose to retain God in their knowledge, they are preserved by God in a spirit well-pleasing to Him, and in the discharge of every duty, being filled with all righteousness and goodness. |
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| 52. Eusebius of Caesarea, Generalis Elementaria Introductio (= Eclogae Propheticae), (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Motta and Petrucci, Isagogical Crossroads from the Early Imperial Age to the End of Antiquity (2022) 139 |
53. Eusebius of Caesarea, Martyrs of Palestine, 1.1-1.2, 4.5-4.6, 5.2, 7.4-7.5, 8.1, 11.1, 13.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 189; Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 285; de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 65, 179 | 1.1. The first of the martyrs of Palestine was Procopius, who, before he had received the trial of imprisonment, immediately on his first appearance before the governor's tribunal, having been ordered to sacrifice to the so-called gods, declared that he knew only one to whom it was proper to sacrifice, as he himself wills. But when he was commanded to offer libations to the four emperors, having quoted a sentence which displeased them, he was immediately beheaded. The quotation was from the poet: The rule of many is not good; let there be one ruler and one king. 4.5. The young man came from Pagae, — if any one is acquainted with the place — a city in Lycia of no mean importance. After his return from his course of study in Berytus, though his father held the first place in his country, he could not bear to live with him and his relatives, as it did not please them to live according to the rules of religion. Therefore, as if he were led by the Divine Spirit, and in accordance with a natural, or rather an inspired and true philosophy, regarding this preferable to what is considered the glory of life, and despising bodily comforts, he secretly left his family. And because of his faith and hope in God, paying no attention to his daily needs, he was led by the Divine Spirit to the city of Caesarea, where was prepared for him the crown of martyrdom for piety. 4.6. Abiding with us there, and conferring with us in the Divine Scriptures diligently for a short time, and fitting himself zealously by suitable exercises, he exhibited such an end as would astonish any one should it be seen again. 8.1. Up to the sixth year the storm had been incessantly raging against us. Before this time there had been a very large number of confessors of religion in the so-called Porphyry quarry in Thebais, which gets its name from the stone found there. of these, one hundred men, lacking three, together with women and infants, were sent to the governor of Palestine. When they confessed the God of the universe and Christ, Firmilianus, who had been sent there as governor in the place of Urbanus, directed, in accordance with the imperial command, that they should be maimed by burning the sinews of the ankles of their left feet, and that their right eyes with the eyelids and pupils should first be cut out, and then destroyed by hot irons to the very roots. And he then sent them to the mines in the province to endure hardships with severe toil and suffering. 11.1. It is time to describe the great and celebrated spectacle of Pamphilus, a man thrice dear to me, and of those who finished their course with him. They were twelve in all; being counted worthy of apostolic grace and number. |
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54. Diogenes Laertius, Lives of The Philosophers, 1.80, 2.111, 9.17 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •Pamphilus, Onomasticon Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 102 | 2.111. There are also other pupils of Eubulides, amongst them Apollonius surnamed Cronus. He had a pupil Diodorus, the son of Ameinias of Iasus, who was also nicknamed Cronus. Callimachus in his Epigrams says of him:Momus himself chalked up on the walls Cronus is wise.He too was a dialectician and was supposed to have been the first who discovered the arguments known as the Veiled Figure and the Horned One. When he was staying with Ptolemy Soter, he had certain dialectical questions addressed to him by Stilpo, and, not being able to solve them on the spot, he was reproached by the king and, among other slights, the nickname Cronus was applied to him by way of derision. |
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| 55. Epiphanius, Panarion, 68.8.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •Pamphilus (martyr) Found in books: Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 187 |
| 56. Palladius of Aspuna, Historia Lausiaca (Recensio G), 45 (4th cent. CE - missingth cent. CE) Tagged with subjects: •Pamphilus Found in books: Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 526 |
| 57. Socrates Scholasticus, Ecclesiastical History, 1.2, 1.21.2-1.21.16 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 51 |
| 58. Philostorgius, Historia Ecclesiastica, 1.2, 2a (4th cent. CE - 5th cent. CE) Tagged with subjects: •Pamphilus, martyr Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 51 |
| 59. Jerome, On Illustrious Men, 76 (5th cent. CE - 5th cent. CE) Tagged with subjects: •Pamphilus Found in books: Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 285 |
| 60. Jerome, Letters, 33.4.1-33.4.20 (5th cent. CE - 5th cent. CE) Tagged with subjects: •Pamphilus Found in books: Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 284 |
| 61. Proclus, In Platonis Parmenidem Commentarii, 501.4-501.11 (5th cent. CE - 5th cent. CE) Tagged with subjects: •Pamphilus (Epicurus’ teacher) Found in books: Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 17 |
| 62. Procopius, On Buildings, 1.2 (6th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 51 |
| 63. Leontius (Presbyter of Constantinople), Homilies, 13.238 Tagged with subjects: •Pamphilus Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 247 |
| 64. Parthenius, Erotopathemata, 26.2 Tagged with subjects: •Pamphilus Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 810 |
| 65. Theodore of Raithou, Praeparatio, 185.1-185.5 Tagged with subjects: •Pamphilus, Capita diversa •christological handbooks, Pamphilus, Capita diversa Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 629 |
| 66. Pamphilus, Capita Diversa, 127, 127.2, 127.3, 127.4, 127.5, 127.6, 127.7, 127.8, 127.9, 128, 129, 130, 131, 132, 133, 134, 134.4, 134.5, 134.6, 134.7, 134.8, 134.9, 134.10, 134.11, 134.12, 134.13, 134.14, 134.15, 134.16, 134.17, 134.18, 134.19, 134.20, 134.21, 134.22, 134.23, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 179.1, 179.2, 179.3, 180, 181, 182, 183, 183.139-186.203, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 241.153, 241.154, 241.155, 241.156, 241.157, 241.158, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261 Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 628 |
| 67. Callimachus, Lyric, Hexameter, And Elegiac Fragments, 383.16 p Tagged with subjects: •Pamphilus Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 109 |
| 68. Pollux, Lexicon, 5.86 Tagged with subjects: •Pamphilus Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 810 |
| 69. David, De Sectis, pg. 86.1233b-c, pg. 86.1236b, pg. 86.1237c Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 634 |
| 70. Anon., Scholia In Theocritum, 10.18 Tagged with subjects: •Pamphilus of Alexandria Found in books: Montanari and Rengakos, In the Company of Many Good Poets. Collected Papers of Franco Montanari: Vol. I: Ancient Scholarship (2023) 717 |
| 71. Anon., Hecale, 359 p, 275 p, 146 h., 80 h., 53 h. Tagged with subjects: •nan Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 109 |
| 72. [Lucian], Amores, 48 Tagged with subjects: •Pamphilus, Onomasticon Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 102 |
| 73. Pamphilus, Onomasticon, 7.284c, 7.318b, 15.668c, 11.477c, 2.56c, 7.327a, 10.442 Tagged with subjects: •nan Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 102 |
| 74. New Testament2 Thessalonians 3, 2 Thessalonians 317, 2 Tagged with subjects: •Pamphilus Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 72 |
| 75. Origen, Hom. Ier., 4.3 Tagged with subjects: •Pamphilus Found in books: Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 90 |
| 76. Epiphanius, Adv. Haer., 63.1, 64.2 Tagged with subjects: •Pamphilus Found in books: Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 88 |
| 77. Anon., Sext. Sent., 13, 273 Tagged with subjects: •nan Found in books: Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 88 |
| 78. Anon., Scholia On Aristophanes Ra., 1124 Tagged with subjects: •Pamphilus of Alexandria Found in books: Montanari and Rengakos, In the Company of Many Good Poets. Collected Papers of Franco Montanari: Vol. I: Ancient Scholarship (2023) 717 |
| 79. Callimachus, Unplaced Fragments, 527a p, 500 p Tagged with subjects: •nan Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 109 |
| 80. Cyril of Alexandria, Adv. Iul., 6 Tagged with subjects: •Pamphilus, Onomasticon Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 102 |
| 81. Beda Venerabilis, De Locis Sanctis, 18 Tagged with subjects: •Pamphilus Found in books: Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 526 |
| 82. Pappus of Alexandria, Fr., Dk86, b6 Tagged with subjects: •Pamphilus Found in books: Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 290 |
| 83. Anon., Apologia Phileae, 2 Tagged with subjects: •Pamphilus (martyr) Found in books: Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 90 |
| 84. John Chrysostomus, On Saint Phocas, 1 Tagged with subjects: •Pamphilus, martyr Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 51 |
| 85. Anon., Life of Isaac, 18 Tagged with subjects: •Pamphilus, martyr Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 51 |
| 86. Nicephorus Sceuophylax, Encomium On Theodosius, 44-45, 47-48, 46 Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 51 |
| 87. Peter of Alexandria, Canonical Letter, 11 Tagged with subjects: •Pamphilus, Palestinian martyr •Pamphilus, owner of Porphyry Found in books: de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 65 |
| 88. Eusebius, Martyrs of Palestine, Short Recension, 2.1, 3.5, 4.5-4.7, 4.13, 4.15, 5.1, 5.3, 6.7, 7.2, 8.11, 11.5-11.7 Tagged with subjects: •Pamphilus (martyr) Found in books: Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 185, 186, 188, 189 |
| 89. Ancient Near Eastern Sources, Salona, 4.65 Tagged with subjects: •Rome, catacombs of Pamphilus Found in books: Bruun and Edmondson, The Oxford Handbook of Roman Epigraphy (2015) 460 |
| 90. Various, Anthologia Planudea, 276 Tagged with subjects: •Pamphilus Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 49 |
| 91. Anon., Consularia Constantinopolitana, s.a. 356-357 Tagged with subjects: •Pamphilus, martyr Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 51 |
| 92. Alexander Polyhistor, De Figuris Sententiarium Et Verborum, 36 Tagged with subjects: •Pamphilus Found in books: Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 285 |
| 93. Anon., Scholia In Juv., 6.154 Tagged with subjects: •Pamphilus Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 49 |
| 94. Anon., Chronicon Paschale, p. 542 Tagged with subjects: •Pamphilus, martyr Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 51 |
| 95. Various, Anthologia Latina, 6.97 Tagged with subjects: •Pamphilus Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 49 |
| 96. Papyri, Inscriptiones Christianae Urbis Romae, 2.6020, 5.13443, 7.20390, 9.24853, 9.25206, 10.26315, 10.26317, 10.26329, 10.26350, 10.26361, 10.27034, i1692, i3221 Tagged with subjects: •nan Found in books: Bruun and Edmondson, The Oxford Handbook of Roman Epigraphy (2015) 455, 456, 460 |
| 97. Suidas Thessalius, Fragments, ο835 Tagged with subjects: •Pamphilus Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 340 |
| 98. Epigraphy, Ig Xiv, 1085 = ogis 679 = igr i 136 = igur 62 Tagged with subjects: •Pamphilus Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 340 |
| 101. Anon., Martyrdom of Mark, 1, 10, 6 Tagged with subjects: •nan Found in books: Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 526 |
| 102. Seneca, Rhetorica Ad Herennium, 16 Tagged with subjects: •Pamphilus Found in books: Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 286 |
| 103. Alexander Polyhistor, On The Jews, 41 Tagged with subjects: •Pamphilus Found in books: Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 284, 290 |
| 104. Anatolius of Laodicea, Acta Alexandrinorum, ap. eus. hist. eccl. 8.32.14-19) Tagged with subjects: •Pamphilus Found in books: Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 285 |
| 105. Anon., Synaxarium Ecclesiae Constantinopolitanae, february 16 Tagged with subjects: •Pamphilus, martyr Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 51 |
