| 1. Plato, Gorgias, 499e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •plutarch, historian, view of alexander Found in books: Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 341 |
| 2. Theophrastus, Characters, 23 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •plutarch, historian, view of alexander Found in books: Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 340 |
| 3. Aristotle, Nicomachean Ethics, 1.1-1.2 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •plutarch, historian, view of alexander Found in books: Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 341 |
4. Polybius, Histories, 3.59, 5.44, 5.44.7, 5.55, 5.65.9-5.65.10, 5.107.1-5.107.3, 10.27.3, 10.29-10.31, 10.48.8, 11.34.1, 11.34.3-11.34.6, 14.12.4, 22.3.6, 22.8, 31.9.2 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •plutarch, historian, view of alexander •plutarch, historian, view of bactria Found in books: Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 340, 344| 5.107.1. εστώτων ἀκρισίαν. Πτολεμαίῳ γε μὴν εὐθέως ἀπὸ τούτων τῶν καιρῶν συνέβαινε γίνεσθαι τὸν πρὸς τοὺς Αἰγυπτίους πόλεμον. 5.107.2. ὁ γὰρ προειρημένος βασιλεὺς καθοπλίσας τοὺς Αἰγυπτίους ἐπὶ τὸν πρὸς Ἀντίοχον πόλεμον πρὸς μὲν τὸ παρὸν ἐνδεχομένως ἐβουλεύσατο, τοῦ δὲ μέλλοντος ἠστόχησε· 5.107.3. φρονηματισθέντες γὰρ ἐκ τοῦ περὶ Ῥαφίαν προτερήματος, οὐκέτι τὸ προσταττόμενον οἷοί τʼ ἦσαν ὑπομένειν, ἀλλʼ ἐζήτουν ἡγεμόνα καὶ πρόσωπον, ὡς ἱκανοὶ βοηθεῖν ὄντες αὑτοῖς. ὃ καὶ τέλος ἐποίησαν οὐ μετὰ πολὺν χρόνον. 11.34.5. πλήθη γὰρ οὐκ ὀλίγα παρεῖναι τῶν Νομάδων, διʼ ὧν κινδυνεύειν μὲν ἀμφοτέρους, ἐκβαρβαρωθήσεσθαι δὲ τὴν χώραν ὁμολογουμένως, ἐὰν ἐκείνους προσδέχωνται. 11.34.6. ταῦτα δʼ εἰπὼν ἐξαπέστειλε τὸν Τηλέαν πρὸς τὸν Ἀντίοχον. | 3.59. As, therefore, it was almost impossible in old times to give a true account of the regions I speak of, we should not find fault with the writers for their omissions or mistakes, <, but should praise and admire them, considering the times they lived in, for having ascertained something on the subject and advanced our knowledge. <, But in our own times since, owing to Alexander's empire in Asia and that of the Romans in other parts of the world, nearly all regions have become approachable by sea or land, <, since our men of action in Greece are relieved from the ambitions of a military or political career and have therefore ample means for inquiry and study, <, we ought to be able to arrive at a better knowledge and something more like the truth about lands which were formerly little known. <, This is what I myself will attempt to do when I find a suitable place in this work for introducing the subject, and I shall then ask those who are curious about such things to give their undivided attention to me, <, in view of the fact that I underwent the perils of journeys through Africa, Spain, and Gaul, and of voyages on the seas that lie on the farther side of these countries, <, mostly for this very purpose of correcting the errors of former writers and making those parts of the world also known to the Greeks. <, But now returning to the point at which I digressed from my narrative I shall attempt to describe the battles between the Romans and Carthaginians in Italy. < 3.59. 1. As, therefore, it was almost impossible in old times to give a true account of the regions I speak of, we should not find fault with the writers for their omissions or mistakes,,2. but should praise and admire them, considering the times they lived in, for having ascertained something on the subject and advanced our knowledge.,3. But in our own times since, owing to Alexander's empire in Asia and that of the Romans in other parts of the world, nearly all regions have become approachable by sea or land,,4. since our men of action in Greece are relieved from the ambitions of a military or political career and have therefore ample means for inquiry and study,,5. we ought to be able to arrive at a better knowledge and something more like the truth about lands which were formerly little known.,6. This is what I myself will attempt to do when I find a suitable place in this work for introducing the subject, and I shall then ask those who are curious about such things to give their undivided attention to me,,7. in view of the fact that I underwent the perils of journeys through Africa, Spain, and Gaul, and of voyages on the seas that lie on the farther side of these countries,,8. mostly for this very purpose of correcting the errors of former writers and making those parts of the world also known to the Greeks.,9. But now returning to the point at which I digressed from my narrative I shall attempt to describe the battles between the Romans and Carthaginians in Italy. 5.55. Elated by his success and wishing to overawe and intimidate the barbarous princes whose dominions bordered on and lay beyond his own provinces, so as to prevent their furnishing anyone who rebelled against him with supplies or armed assistance, the king decided to march against them and in the first place against Artabarzanes, <, who was considered the most important and energetic of these potentates, being master of the soâcalled satrapies and the tribes on their borders. <, But Hermeias at that time was afraid of an expedition into the interior owing to its danger and continued to yearn for the campaign against Ptolemy which he had originally planned. <, When, however, the news came that a son had been born to Antiochus, thinking that possibly in the interior Antiochus might meet with some misfortune at the hands of the barbarians and give him the opportunity of compassing his death, he gave his consent to the expedition, feeling sure <, that if he could put Antiochus out of the way he would be himself the child's guardian and master of the kingdom. <, The campaign once decided on, they crossed ')" onMouseOut="nd();"Mount Zagrus <, into the territory of Artabarzanes which borders on Media, from which it is separated by the intervening chain of mountains. Above it lies that part of Pontus which descends to the river Phasis. It reaches as far as the Caspian Sea <, and has a large and warlike population chiefly mounted, while its natural resources provide every kind of warlike material. <, The principality still remains under Persian rule, having been overlooked in the time of Alexander. <, Artabarzanes, terror-struck at the king's attack, chiefly owing to his years as he was quite an old man, yielded to circumstances and made terms which satisfied Antiochus. < 5.55. 1. Elated by his success and wishing to overawe and intimidate the barbarous princes whose dominions bordered on and lay beyond his own provinces, so as to prevent their furnishing anyone who rebelled against him with supplies or armed assistance, the king decided to march against them and in the first place against Artabarzanes,,2. who was considered the most important and energetic of these potentates, being master of the soâcalled satrapies and the tribes on their borders.,3. But Hermeias at that time was afraid of an expedition into the interior owing to its danger and continued to yearn for the campaign against Ptolemy which he had originally planned.,4. When, however, the news came that a son had been born to Antiochus, thinking that possibly in the interior Antiochus might meet with some misfortune at the hands of the barbarians and give him the opportunity of compassing his death, he gave his consent to the expedition, feeling sure,5. that if he could put Antiochus out of the way he would be himself the child's guardian and master of the kingdom.,6. The campaign once decided on, they crossed ')" onMouseOut="nd();"Mount Zagrus,7. into the territory of Artabarzanes which borders on Media, from which it is separated by the intervening chain of mountains. Above it lies that part of Pontus which descends to the river Phasis. It reaches as far as the Caspian Sea,8. and has a large and warlike population chiefly mounted, while its natural resources provide every kind of warlike material.,9. The principality still remains under Persian rule, having been overlooked in the time of Alexander.,10. Artabarzanes, terror-struck at the king's attack, chiefly owing to his years as he was quite an old man, yielded to circumstances and made terms which satisfied Antiochus. 5.107.1. As for Ptolemy, his war against the Egyptians followed immediately on these events. < 5.107.2. This king, by arming the Egyptians for his war against Antiochus, took a step which was of great service for the time, but which was a mistake as regards the future. < 5.107.3. The soldiers, highly proud of their victory at Raphia, were no longer disposed to obey orders, but were on the look out for a leader and figure-head, thinking themselves well able to maintain themselves as an independent power, an attempt in which they finally succeeded not long afterwards. Antiochus, after making preparations on a large scale during the winter, crossed the Taurus at the beginning of summer and, coming to an understanding with King Attalus, arranged for a joint campaign against Achaeus. < 11.34.5. for considerable hordes of Nomads were approaching, and this was not only a grave danger to both of them, but if they consented to admit them, the country would certainly relapse into barbarism. < 11.34.6. After speaking thus he dispatched Teleas to Antiochus. < 22.8. After their withdrawal Apollonidas of Sicyon rose. He said that sum offered by Eumenes was a gift not unworthy of the Achaeans' acceptance, <, but that the intention of the giver and the purpose to which it was to be applied were as disgraceful and illegal as could be. <, For, as it was forbidden by law for any private person or magistrate to receive gifts, on no matter what pretext, from a king, that all should be openly bribed by accepting this money was the most illegal thing conceivable, besides being confessedly the most disgraceful. <, For that the parliament should be in Eumenes' pay every year, and discuss public affairs after swallowing a bait, so to speak, would evidently involve disgrace and hurt. <, Now it was Eumenes who was giving them money; next time it would be Prusias, and after that Seleucus. <, "And," he said, "as the interests of democracies and kings are naturally opposed, and most debates and the most important deal with out differences with the kings, <, it is evident that perforce one or the other thing will happen: either the interests of the kings will take precedence of our own; or, if this is not so, we shall appear to every one to be ungrateful in acting against our paymasters." <, So he exhorted the Achaeans not only to refuse the gift, but to detest Eumenes for his purpose in offering it. <, The next speaker was Cassander of Aegina, who reminded the Achaeans of the destitution which had overtaken the Aeginetans owing to their being members of the League at the time when Publius Sulpicius Galba had attacked Aegina with his fleet and sold into slavery all its unhappy inhabitants; <, and how, as I have narrated in a previous book, the Aetolians gained possession of the town by their treaty with Rome, and handed it over to Attalus on receipt of thirty talents. <, Laying this before the eyes of the Achaeans, he begged Eumenes not to fish for the good offices of the Achaeans by making advantageous offers, but by giving up the city of Aegina, to secure without a dissentient voice their complete devotion. <, He exhorted the Achaeans at the same time not to accept a gift which would clearly involve their depriving the Aeginetans of all hope of deliverance in the future. <, In consequence of these speeches the people were so deeply moved that not a soul ventured to take the part of the king, but all with loud shouts rejected the proffered gift, although owing to the greatness of the sum the temptation seemed almost irresistible. < 22.8. 1. After their withdrawal Apollonidas of Sicyon rose. He said that sum offered by Eumenes was a gift not unworthy of the Achaeans' acceptance,,2. but that the intention of the giver and the purpose to which it was to be applied were as disgraceful and illegal as could be.,3. For, as it was forbidden by law for any private person or magistrate to receive gifts, on no matter what pretext, from a king, that all should be openly bribed by accepting this money was the most illegal thing conceivable, besides being confessedly the most disgraceful.,4. For that the parliament should be in Eumenes' pay every year, and discuss public affairs after swallowing a bait, so to speak, would evidently involve disgrace and hurt.,5. Now it was Eumenes who was giving them money; next time it would be Prusias, and after that Seleucus.,6. "And," he said, "as the interests of democracies and kings are naturally opposed, and most debates and the most important deal with out differences with the kings,,7. it is evident that perforce one or the other thing will happen: either the interests of the kings will take precedence of our own; or, if this is not so, we shall appear to every one to be ungrateful in acting against our paymasters.",8. So he exhorted the Achaeans not only to refuse the gift, but to detest Eumenes for his purpose in offering it.,9. The next speaker was Cassander of Aegina, who reminded the Achaeans of the destitution which had overtaken the Aeginetans owing to their being members of the League at the time when Publius Sulpicius Galba had attacked Aegina with his fleet and sold into slavery all its unhappy inhabitants;,10. and how, as I have narrated in a previous book, the Aetolians gained possession of the town by their treaty with Rome, and handed it over to Attalus on receipt of thirty talents.,11. Laying this before the eyes of the Achaeans, he begged Eumenes not to fish for the good offices of the Achaeans by making advantageous offers, but by giving up the city of Aegina, to secure without a dissentient voice their complete devotion.,12. He exhorted the Achaeans at the same time not to accept a gift which would clearly involve their depriving the Aeginetans of all hope of deliverance in the future.,13. In consequence of these speeches the people were so deeply moved that not a soul ventured to take the part of the king, but all with loud shouts rejected the proffered gift, although owing to the greatness of the sum the temptation seemed almost irresistible. |
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5. Diodorus Siculus, Historical Library, 1.13-1.16 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •plutarch, historian Found in books: Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 220 | 1.13. And besides these there are other gods, they say, who were terrestrial, having once been mortals, but who, by reason of their sagacity and the good services which they rendered to all men, attained immortality, some of them having even been kings in Egypt., Their names, when translated, are in some cases the same as those of the celestial gods, while others have a distinct appellation, such as Helius, Cronus, and Rhea, and also the Zeus who is called Ammon by some, and besides these Hera and Hephaestus, also Hestia, and, finally, Hermes. Helius was the first king of the Egyptians, his name being the same as that of the heavenly star., Some of the priests, however, say that Hephaestus was their first king, since he was the discoverer of fire and received the rule because of this service to mankind; for once, when a tree on the mountains had been struck by lightning and the forest near by was ablaze, Hephaestus went up to it, for it was winter-time, and greatly enjoyed the heat; as the fire died down he kept adding fuel to it, and while keeping the fire going in this way he invited the rest of mankind to enjoy the advantage which came from it., Then Cronus became the ruler, and upon marrying his sister Rhea he begat Osiris and Isis, according to some writers of mythology, but, according to the majority, Zeus and Hera, whose high achievements gave them dominion over the entire universe. From these last were sprung five gods, one born on each of the five days which the Egyptians intercalate; the names of these children were Osiris and Isis, and also Typhon, Apollo, and Aphroditê;, and Osiris when translated is Dionysus, and Isis is more similar to Demeter than to any other goddess; and after Osiris married Isis and succeeded to the kingship he did many things of service to the social life of man. 1.13. 1. And besides these there are other gods, they say, who were terrestrial, having once been mortals, but who, by reason of their sagacity and the good services which they rendered to all men, attained immortality, some of them having even been kings in Egypt.,2. Their names, when translated, are in some cases the same as those of the celestial gods, while others have a distinct appellation, such as Helius, Cronus, and Rhea, and also the Zeus who is called Ammon by some, and besides these Hera and Hephaestus, also Hestia, and, finally, Hermes. Helius was the first king of the Egyptians, his name being the same as that of the heavenly star.,3. Some of the priests, however, say that Hephaestus was their first king, since he was the discoverer of fire and received the rule because of this service to mankind; for once, when a tree on the mountains had been struck by lightning and the forest near by was ablaze, Hephaestus went up to it, for it was winter-time, and greatly enjoyed the heat; as the fire died down he kept adding fuel to it, and while keeping the fire going in this way he invited the rest of mankind to enjoy the advantage which came from it.,4. Then Cronus became the ruler, and upon marrying his sister Rhea he begat Osiris and Isis, according to some writers of mythology, but, according to the majority, Zeus and Hera, whose high achievements gave them dominion over the entire universe. From these last were sprung five gods, one born on each of the five days which the Egyptians intercalate; the names of these children were Osiris and Isis, and also Typhon, Apollo, and Aphroditê;,5. and Osiris when translated is Dionysus, and Isis is more similar to Demeter than to any other goddess; and after Osiris married Isis and succeeded to the kingship he did many things of service to the social life of man. 1.14. Osiris was the first, they record, to make mankind give up cannibalism; for after Isis had discovered the fruit of both wheat and barley which grew wild over the land along with the other plants but was still unknown to man, and Osiris had also devised the cultivation of these fruits, all men were glad to change their food, both because of the pleasing nature of the newly-discovered grains and because it seemed to their advantage to refrain from their butchery of one another., As proof of the discovery of these fruits they offer the following ancient custom which they still observe: Even yet at harvest time the people make a dedication of the first heads of the grain to be cut, and standing beside the sheaf beat themselves and call upon Isis, by this act rendering honour to the goddess for the fruits which she discovered, at the season when she first did this., Moreover in some cities, during the Festival of Isis as well, stalks of wheat and barley are carried among the other objects in the procession, as a memorial of what the goddess so ingeniously discovered at the beginning. Isis also established laws, they say, in accordance with which the people regularly dispense justice to one another and are led to refrain through fear of punishment from illegal violence and insolence;, and it is for this reason also that the early Greeks gave Demeter the name Thesmophorus, acknowledging in this way that she had first established their laws. 1.14. 1. Osiris was the first, they record, to make mankind give up cannibalism; for after Isis had discovered the fruit of both wheat and barley which grew wild over the land along with the other plants but was still unknown to man, and Osiris had also devised the cultivation of these fruits, all men were glad to change their food, both because of the pleasing nature of the newly-discovered grains and because it seemed to their advantage to refrain from their butchery of one another.,2. As proof of the discovery of these fruits they offer the following ancient custom which they still observe: Even yet at harvest time the people make a dedication of the first heads of the grain to be cut, and standing beside the sheaf beat themselves and call upon Isis, by this act rendering honour to the goddess for the fruits which she discovered, at the season when she first did this.,3. Moreover in some cities, during the Festival of Isis as well, stalks of wheat and barley are carried among the other objects in the procession, as a memorial of what the goddess so ingeniously discovered at the beginning. Isis also established laws, they say, in accordance with which the people regularly dispense justice to one another and are led to refrain through fear of punishment from illegal violence and insolence;,4. and it is for this reason also that the early Greeks gave Demeter the name Thesmophorus, acknowledging in this way that she had first established their laws. 1.15. Osiris, they say, founded in the Egyptian Thebaid a city with a hundred gates, which the men of his day named after his mother, though later generations called it Diospolis, and some named it Thebes., There is no agreement, however, as to when this city was founded, not only among the historians, but even among the priests of Egypt themselves; for many writers say that Thebes was not founded by Osiris, but many years later by a certain king of whom we shall give a detailed account in connection with his period., Osiris, they add, also built a temple to his parents, Zeus and Hera, which was famous both for its size and its costliness in general, and two golden chapels to Zeus, the larger one to him as god of heaven, the smaller one to him as former king and father of the Egyptians, in which rôle he is called by some Ammon., He also made golden chapels for the rest of the gods mentioned above, allotting honours to each of them and appointing priests to have charge over these. Special esteem at the court of Osiris and Isis was also accorded to those who should invent any of the arts or devise any useful process;, consequently, since copper and gold mines had been discovered in the Thebaid, they fashioned implements with which they killed the wild beasts and worked the soil, and thus in eager rivalry brought the country under cultivation, and they made images of the gods and magnificent golden chapels for their worship., Osiris, they say, was also interested in agriculture and was reared in Nysa, a city of Arabia Felix near Egypt, being a son of Zeus; and the name which he bears among the Greeks is derived both from his father and from the birthplace, since he is called Dionysus., Mention is also made of Nysa by the poet in his Hymns, to the effect that it was in the vicinity of Egypt, when he says: There is a certain Nysa, mountain high, With forests thick, in Phoenicê afar, Close to Aegyptus' streams. , And the discovery of the vine, they say, was made by him near Nysa, and that, having further devised the proper treatment of its fruit, he was the first to drink wine and taught mankind at large the culture of the vine and the use of wine, as well as the way to harvest the grape and to store wine., The one most highly honoured by him was Hermes, who was endowed with unusual ingenuity for devising things capable of improving the social life of man. 1.15. 1. Osiris, they say, founded in the Egyptian Thebaid a city with a hundred gates, which the men of his day named after his mother, though later generations called it Diospolis, and some named it Thebes.,2. There is no agreement, however, as to when this city was founded, not only among the historians, but even among the priests of Egypt themselves; for many writers say that Thebes was not founded by Osiris, but many years later by a certain king of whom we shall give a detailed account in connection with his period.,3. Osiris, they add, also built a temple to his parents, Zeus and Hera, which was famous both for its size and its costliness in general, and two golden chapels to Zeus, the larger one to him as god of heaven, the smaller one to him as former king and father of the Egyptians, in which rôle he is called by some Ammon.,4. He also made golden chapels for the rest of the gods mentioned above, allotting honours to each of them and appointing priests to have charge over these. Special esteem at the court of Osiris and Isis was also accorded to those who should invent any of the arts or devise any useful process;,5. consequently, since copper and gold mines had been discovered in the Thebaid, they fashioned implements with which they killed the wild beasts and worked the soil, and thus in eager rivalry brought the country under cultivation, and they made images of the gods and magnificent golden chapels for their worship.,6. Osiris, they say, was also interested in agriculture and was reared in Nysa, a city of Arabia Felix near Egypt, being a son of Zeus; and the name which he bears among the Greeks is derived both from his father and from the birthplace, since he is called Dionysus.,7. Mention is also made of Nysa by the poet in his Hymns, to the effect that it was in the vicinity of Egypt, when he says: There is a certain Nysa, mountain high, With forests thick, in Phoenicê afar, Close to Aegyptus' streams.,8. And the discovery of the vine, they say, was made by him near Nysa, and that, having further devised the proper treatment of its fruit, he was the first to drink wine and taught mankind at large the culture of the vine and the use of wine, as well as the way to harvest the grape and to store wine.,9. The one most highly honoured by him was Hermes, who was endowed with unusual ingenuity for devising things capable of improving the social life of man. 1.16. It was by Hermes, for instance, according to them, that the common language of mankind was first further articulated, and that many objects which were still nameless received an appellation, that the alphabet was invented, and that ordices regarding the honours and offerings due to the gods were duly established; he was the first also to observe the orderly arrangement of the stars and the harmony of the musical sounds and their nature, to establish a wrestling school, and to give thought to the rhythmical movement of the human body and its proper development. He also made a lyre and gave it three strings, imitating the seasons of the year; for he adopted three tones, a high, a low, and a medium; the high from the summer, the low from the winter, and the medium from the spring., The Greeks also were taught by him how to expound (hermeneia) their thoughts, and it was for this reason that he was given the name Hermes. In a word, Osiris, taking him for his priestly scribe, communicated with him on every matter and used his counsel above that of all others. The olive tree also, they claim, was his discovery, not Athena's, as the Greeks say. 1.16. 1. It was by Hermes, for instance, according to them, that the common language of mankind was first further articulated, and that many objects which were still nameless received an appellation, that the alphabet was invented, and that ordices regarding the honours and offerings due to the gods were duly established; he was the first also to observe the orderly arrangement of the stars and the harmony of the musical sounds and their nature, to establish a wrestling school, and to give thought to the rhythmical movement of the human body and its proper development. He also made a lyre and gave it three strings, imitating the seasons of the year; for he adopted three tones, a high, a low, and a medium; the high from the summer, the low from the winter, and the medium from the spring.,2. The Greeks also were taught by him how to expound (hermeneia) their thoughts, and it was for this reason that he was given the name Hermes. In a word, Osiris, taking him for his priestly scribe, communicated with him on every matter and used his counsel above that of all others. The olive tree also, they claim, was his discovery, not Athena's, as the Greeks say. |
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| 6. Plutarch, On Isis And Osiris, 360b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •plutarch, historian Found in books: Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 220 |
| 7. Plutarch, On The Fortune Or Virtue of Alexander The Great, 328e, 332d, 342a, 328d (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 341 |
| 8. Plutarch, Brutus, 21.5-21.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •plutarch (historian and philosopher) Found in books: Csapo et al., Theatre and Autocracy in the Ancient World (2022) 96 |
| 9. Plutarch, Demetrius, 12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •plutarch, historian, view of alexander Found in books: Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 340 |
10. Pausanias, Description of Greece, 10.4.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •plutarch, historian Found in books: Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 313| 10.4.1. τούτοις μὲν δὴ τοιαῦτα ὑπῆρχεν ἐς μνήμην· στάδια δὲ ἐκ Χαιρωνείας εἴκοσιν ἐς Πανοπέας ἐστὶ πόλιν Φωκέων, εἴγε ὀνομάσαι τις πόλιν καὶ τούτους οἷς γε οὐκ ἀρχεῖα οὐ γυμνάσιόν ἐστιν, οὐ θέατρον οὐκ ἀγορὰν ἔχουσιν, οὐχ ὕδωρ κατερχόμενον ἐς κρήνην, ἀλλὰ ἐν στέγαις κοίλαις κατὰ τὰς καλύβας μάλιστα τὰς ἐν τοῖς ὄρεσιν, ἐνταῦθα οἰκοῦσιν ἐπὶ χαράδρᾳ. ὅμως δὲ ὅροι γε τῆς χώρας εἰσὶν αὐτοῖς ἐς τοὺς ὁμόρους, καὶ ἐς τὸν σύλλογον συνέδρους καὶ οὗτοι πέμπουσι τὸν Φωκικόν. καὶ γενέσθαι μὲν τῇ πόλει τὸ ὄνομα λέγουσιν ἀπὸ τοῦ Ἐπειοῦ πατρός, αὐτοὶ δὲ οὐ Φωκεῖς, Φλεγύαι δὲ εἶναι τὸ ἐξ ἀρχῆς καὶ ἐς τὴν γῆν διαφυγεῖν φασι τὴν Φωκίδα ἐκ τῆς Ὀρχομενίας. | 10.4.1. Such were the memorable exploits of the Phocians. From Chaeroneia it is twenty stades to Panopeus, a city of the Phocians, if one can give the name of city to those who possess no government offices, no gymnasium, no theater, no market-place, no water descending to a fountain, but live in bare shelters just like mountain cabins, right on a ravine. Nevertheless, they have boundaries with their neighbors, and even send delegates to the Phocian assembly. The name of the city is derived, they say, from the father of Epeius, and they maintain that they are not Phocians, but were originally Phlegyans who fled to Phocis from the land of Orchomenus . |
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11. Epigraphy, Ig Ii2, 657 Tagged with subjects: •plutarch, historian, view of alexander Found in books: Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 340 | 657. In the archonship of Euthios (283/2), in the third prytany, of [[AntigonisI]], for which Nausimenes son of Nausikydes of CholargosVII was secretary. On the eighteenth of Boedromion, the nineteenth of the prytany. Principal Assembly. (5) of the presiding committee Hieromnemon son of Teisimachos of Koile was putting to the vote and his fellow presiding committee members. The Council and People decided. Nikeratos son of Phileas of Kephale proposed: since Philippides has continued at every opportunity to demonstrate his good will for the People, and (10) on going abroad to king Lysimachos first after discussions with the king he delivered to the People a gift of 10,000 Attic medimnoi of wheat (purōn) which was distributed to all Athenians in the archonship of Euktemon (299/8); and also discussed the yard (keraias) and the mast (histou), that (15) they might be given to the goddess for the robe (peplōi) at the Panathenaia, which were delivered in the archonship of Euktemon (299/8); and when king Lysimachos won the battle at Ipsos against Antigonos and Demetrios, those citizens who perished in the crisis (kindunōi) he buried at his (20) own expense, while he alerted the king to those who became prisoners, and after gaining their release, those wishing to remain in service he arranged that they be assigned to regiments, and those preferring to leave he supplied with clothes and travelling money (ephodia) (25) from his own resources and sent them where each wished, more than three hundred in all; and he pleaded for the release of as many of those citizens who were captured in Asia and held prisoner by Demetrios and Antigonos; and to those Athenians who happen to be at the court at any time he continues (30) to be useful in whatever way each requests of him; and since the People have recovered their freedom, he has continued to say and to do what is in the interests of the preservation (sōtēriai) of the city, including requesting the king to help with money and grain, so that the People may remain (35) free and recover the Piraeus and the forts as quickly as possible, and concerning all these matters the king has often testified on his behalf to Athenian ambassadors sent to him; and when he was elected competition director (agōnothetēs) in the archonship of Isaios (284/3) he complied (40) with the People willingly from his own resources, and he sacrificed to the gods the ancestral sacrifices on behalf of the People, and he gave to all Athenians the . . . for all the competitions, and he was the first to institute an additional competition to Demeter and Kore as a memorial (hupomnēma) to the [freedom] (45) of the People; and he managed the other competitions and sacrifices on behalf of the city, and on all these things he spent much money from his own resources and rendered accounts according to the laws, and he has never done anything contrary to democracy either in word or (50) deed; so, therefore, that it might be clear to all that the People understands how to give thanks to its benefactors to the value of the benefactions they perform, for good fortune, the Council shall decide: that the presiding committee (proedrous) who are allotted to preside in the People, when the days for the request (aitēseōs) set by the law (55) have passed, shall put the matter on the agenda for the next Assembly according to the law, and submit the opinion of the Council to the People, that it seems good to the Council to praise Philippides son of Philokles of Kephale for the excellence and good will which he continues to have for (60) the Athenian People and to crown him with a gold crown according to the law and to announce the crown at the tragedy competition of the Great Dionysia, and to stand a bronze statue of him in the theatre; and he shall have dining privileges (sitēsin) in the city hall (prutaneiōi), as will (65) the eldest of his descendants at the time, and a front row seat (proedrian) at all competitions that the city puts on; and the board of administrators (tous epi tēi dioikēsei) shall manage the making of the crown and the announcement; and the prytany secretary shall inscribe this decree on a stone stele (70) and stand it by the temple (neō) of Dionysos; and for inscribing the stele the board of administrators (tous epi tēi dioikēsei) shall allocate 20 drachmas from the People’s fund for expenditure on decrees. In crown The People. text from Attic Inscriptions Online, IG II2 657 - Honours for the poet Philippides |
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12. Anon., Letter of Aristeas, 134-137, 152, 16, 15 Tagged with subjects: •nan Found in books: Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 220, 221 | 15. our deeds to give the lie to our words. Since the law which we wish not only to transcribe but also to translate belongs to the whole Jewish race, what justification shall we be able to find for our embassy while such vast numbers of them remain in a state of slavery in your kingdom? In the perfection and wealth of your clemency release those who are held in such miserable bondage, since as I have been at pains to discover, the God who gave them their law is the God who maintains your kingdom. They worship the same God - the Lord and Creator of the Universe, as all other men, as we ourselves, O king, though we call him by different names, such as Zeus or |
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| 13. Papyri, P.Oxy., 11.1382 Tagged with subjects: •plutarch, historian Found in books: Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 133 |
| 15. Epigraphy, I. Sultan Daği, 1.393 Tagged with subjects: •plutarch, historian •plutarch, historian, view of alexander •plutarch, historian, view of bactria Found in books: Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 313, 340, 341, 344, 359 |
18. Epigraphy, Seg, 28.6, 45.101 Tagged with subjects: •plutarch, historian, view of alexander Found in books: Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 340 | 45.101. In the archonship of Olympiodoros (293/2), when Epikouros son of Epiteles of Rhamnous was recorder (anagrapheōs), in the tenth prytany, of PandionisV, on the old and new day (henei kai neai) of Mounichion, the first of the prytany. Assembly. of the presiding (5) committee Nikoboulos son of Nikias of Phrearrhioi was putting to the vote and his fellow presiding committee members. The People decided. Stratokles son of Euthydemos of Diomeia proposed: since the ancestors of Philippides were ever good men to the Athenian People and at all opportunities (10) proved their good will and love of honour (philotimian), and they provided many and great services for the People, and they spent much money on the voluntary contributions (tas epidoseis) and trierarchies and theatrical sponsorships (chorēgias) and the other liturgies from their own resources, to which tripods and (15) other dedications in the sanctuaries of the city still stand as memorials (hupomnēmata); and they performed many fine (kalas) and glorious generalships both on land and sea; and Philippides himself, rating highly in his turn the duty arising from his ancestors’ service to (20) the People, has ever proven his good will and love of honour (philotimian) in public subscriptions (tais epidosesin) and trierarchies and theatrical sponsorships (chorēgiais) and all the other liturgies and honour-loving acts (philotimiais); and when he was elected general in charge of the fleet he served (25) well and in the interests of the People; and as king he has sacrificed all the sacrifices, as many as were his concern, on behalf of the city piously and according to ancestral custom; and all the other duties which the laws require of him in his office he has taken care of well and (30) incorruptibly (adōrodokētōs); and chosen as competition director (agōnothetēs) he has put on all the competitions for the gods well and with love of honour (philotimōs), and all the other duties to which the People or the Council have elected him he has taken care of justly; and he has served on successful (kalas) embassies in the (35) interests of the People; and he has offered himself as a champion (agōnistēn) for the interests of the fatherland at every opportunity, the People shall decide: to praise Philippides son of Philomelos of Paiania both for his [ancestors' and his own?] excellence and love of honour (philotimias) (40) towards the People, and to crown him with a gold crown . . . , and to announce the crown at the city Dionysia and the Demetrieia at the tragedy competition; and the [competition director (agōnothetēn) or games directors (athlothetas)] shall take care of the announcement; and the People shall stand a (45) [bronze statue of him in the Agora]; and he and the eldest of his descendants at the time shall have dining rights (sitēsin) in the city hall (prutaneiōi) and a front row seat at all competitions which the city puts on; and the recorder shall inscribe this decree on stone stelai and stand one on the acropolis, (50) the other next to his statue; and Philippides shall be permitted to inscribe in addition on the stelai the benefactions, [public subscriptions], trierarchies and the other liturgies performed by his ancestors and by himself; and the administrator (ton epi tēi dioikēsei) shall allocate (55) the expenditure for the making of the crown and the statue and the inscription of the stelai. text from Attic Inscriptions Online, SEG 45.101 - Honours for Philippides of Paiania |
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| 19. Epigraphy, Ogis, 97 Tagged with subjects: •plutarch, historian Found in books: Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 133 |
| 20. Chrysippus, Ap. Diog. Laert. 7.188 = Svf, 7.188 Tagged with subjects: •plutarch, historian Found in books: Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 221 |
| 21. Canali De Rossi, F. 2004. Iscrizioni, I. Delos, 1.989 Tagged with subjects: •nan Found in books: Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 133 |
