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69 results for "pythagorean"

1. Hebrew Bible, Proverbs, 10.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •pythagorean / pythagoreans, tradition Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 268, 270, 273

10.19. בְּרֹב דְּבָרִים לֹא יֶחְדַּל־פָּשַׁע וְחֹשֵׂךְ שְׂפָתָיו מַשְׂכִּיל׃

10.19. In the multitude of words there wanteth not transgression; But he that refraineth his lips is wise.

2. Hebrew Bible, 1 Kings, 5.12 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •pythagorean / pythagoreans, tradition Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 273

5.12. וַיְדַבֵּר שְׁלֹשֶׁת אֲלָפִים מָשָׁל וַיְהִי שִׁירוֹ חֲמִשָּׁה וָאָלֶף׃

5.12. And he spoke three thousand proverbs; and his songs were a thousand and five.

3. Theognis, Elegies, 183-190, 192, 191 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Huffman, A History of Pythagoreanism (2019) 67

4. Antiphon of Athens, Fragments, 36.2-36.4 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •precepts, in the pythagorean tradition Found in books: Huffman, A History of Pythagoreanism (2019) 67

5. Critias, Fragments, 226.24-228.21 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •precepts, in the pythagorean tradition Found in books: Huffman, A History of Pythagoreanism (2019) 67

6. Plato, Philebus, 64e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •precepts, in the pythagorean tradition Found in books: Huffman, A History of Pythagoreanism (2019) 68

64e. γὰρ κρᾶσις ἀλλά τις ἄκρατος συμπεφορημένη ἀληθῶς ἡ τοιαύτη γίγνεται ἑκάστοτε ὄντως τοῖς κεκτημένοις συμφορά. ΠΡΩ. ἀληθέστατα. ΣΩ. νῦν δὴ καταπέφευγεν ἡμῖν ἡ τοῦ ἀγαθοῦ δύναμις εἰς τὴν τοῦ καλοῦ φύσιν· μετριότης γὰρ καὶ συμμετρία κάλλος δήπου καὶ ἀρετὴ πανταχοῦ συμβαίνει γίγνεσθαι. ΠΡΩ. πάνυ μὲν οὖν. ΣΩ. καὶ μὴν ἀλήθειάν γε ἔφαμεν αὐτοῖς ἐν τῇ κράσει μεμεῖχθαι. ΠΡΩ. πάνυ γε.

64e. for it is in truth no compound, but an uncompounded jumble, and is always a misfortune to those who possess it. Pro. Perfectly true. Soc. So now the power of the good has taken refuge in the nature of the beautiful; for measure and proportion are everywhere identified with beauty and virtue. Pro. Certainly. Soc. We said that truth also was mingled with them in the compound. Pro. Certainly. Soc. Then if we cannot catch the good with the aid of one idea,

7. Plato, Republic, 1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •precepts, in the pythagorean tradition Found in books: Huffman, A History of Pythagoreanism (2019) 68

8. Plato, Gorgias, 503e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •precepts, in the pythagorean tradition Found in books: Huffman, A History of Pythagoreanism (2019) 68

503e. ἀποβλέπων πρός τι; ὥσπερ καὶ οἱ ἄλλοι πάντες δημιουργοὶ βλέποντες πρὸς τὸ αὑτῶν ἔργον ἕκαστος οὐκ εἰκῇ ἐκλεγόμενος προσφέρει πρὸς τὸ ἔργον τὸ αὑτῶν, ἀλλʼ ὅπως ἂν εἶδός τι αὐτῷ σχῇ τοῦτο ὃ ἐργάζεται. ΣΩ. οἷον εἰ βούλει ἰδεῖν τοὺς ζωγράφους, τοὺς οἰκοδόμους, τοὺς ναυπηγούς, τοὺς ἄλλους πάντας δημιουργούς, ὅντινα βούλει αὐτῶν, ὡς εἰς τάξιν τινὰ ἕκαστος ἕκαστον τίθησιν ὃ ἂν τιθῇ, καὶ προσαναγκάζει τὸ ἕτερον τῷ ἑτέρῳ πρέπον τε εἶναι καὶ ἁρμόττειν, ἕως ἂν τὸ

503e. He is just like any other craftsman, who having his own particular work in view selects the things he applies to that work of his, not at random, but with the purpose of giving a certain form to whatever he is working upon. You have only to look, for example, at the painters, the builders, the shipwrights, or any of the other craftsmen, whichever you like, to see how each of them arranges everything according to a certain order, and forces one part to suit and fit with another, until he has combined 503e. He is just like any other craftsman, who having his own particular work in view selects the things he applies to that work of his, not at random, but with the purpose of giving a certain form to whatever he is working upon. Soc. You have only to look, for example, at the painters, the builders, the shipwrights, or any of the other craftsmen, whichever you like, to see how each of them arranges everything according to a certain order, and forces one part to suit and fit with another, until he has combined

9. Xenophon, Memoirs, 1.3.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pythagorean / pythagoreans, tradition Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 253, 274

1.3.2. καὶ ηὔχετο δὲ πρὸς τοὺς θεοὺς ἁπλῶς τἀγαθὰ διδόναι, ὡς τοὺς θεοὺς κάλλιστα εἰδότας ὁποῖα ἀγαθά ἐστι· τοὺς δʼ εὐχομένους χρυσίον ἢ ἀργύριον ἢ τυραννίδα ἢ ἄλλο τι τῶν τοιούτων οὐδὲν διάφορον ἐνόμιζεν εὔχεσθαι ἢ εἰ κυβείαν ἢ μάχην ἢ ἄλλο τι εὔχοιντο τῶν φανερῶς ἀδήλων ὅπως ἀποβήσοιτο.

1.3.2. And again, when he prayed he asked simply for good gifts, Cyropaedia I. vi. 5. for the gods know best what things are good. To pray for gold or silver or sovereignty or any other such thing, was just like praying for a gamble or a fight or anything of which the result is obviously uncertain. 1.3.2. And again, when he prayed he asked simply for good gifts, "for the gods know best what things are good." To pray for gold or silver or sovereignty or any other such thing, was just like praying for a gamble or a fight or anything of which the result is obviously uncertain.

10. Xenophon, The Education of Cyrus, 1.2.4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •precepts, in the pythagorean tradition Found in books: Huffman, A History of Pythagoreanism (2019) 70

1.2.4. διῄρηται δὲ αὕτη ἡ ἀγορὰ ἡ περὶ τὰ ἀρχεῖα τέτταρα μέρη· τούτων δʼ ἔστιν ἓν μὲν παισίν, ἓν δὲ ἐφήβοις, ἄλλο τελείοις ἀνδράσιν, ἄλλο τοῖς ὑπὲρ τὰ στρατεύσιμα ἔτη γεγονόσι. νόμῳ δʼ εἰς τὰς ἑαυτῶν χώρας ἕκαστοι τούτων πάρεισιν, οἱ μὲν παῖδες ἅμα τῇ ἡμέρᾳ καὶ οἱ τέλειοι ἄνδρες, οἱ δὲ γεραίτεροι ἡνίκʼ ἂν ἑκάστῳ προχωρῇ, πλὴν ἐν ταῖς τεταγμέναις ἡμέραις, ἐν αἷς αὐτοὺς δεῖ παρεῖναι. οἱ δὲ ἔφηβοι καὶ κοιμῶνται περὶ τὰ ἀρχεῖα σὺν τοῖς γυμνητικοῖς ὅπλοις πλὴν τῶν γεγαμηκότων· οὗτοι δὲ οὔτε ἐπιζητοῦνται, ἢν μὴ προρρηθῇ παρεῖναι, οὔτε πολλάκις ἀπεῖναι καλόν.

1.2.4.

11. Hippocrates, The Aphorism, 1.13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •precepts, in the pythagorean tradition Found in books: Huffman, A History of Pythagoreanism (2019) 70

12. Hippocrates, On Regimen In Acute Diseases, 1.33 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •precepts, in the pythagorean tradition Found in books: Huffman, A History of Pythagoreanism (2019) 70

13. Xenophon, Constitution of The Spartans, 3.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •precepts, in the pythagorean tradition Found in books: Huffman, A History of Pythagoreanism (2019) 70

14. Aristotle, Generation And Corruption, 329a (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •precepts, in the pythagorean tradition Found in books: Huffman, A History of Pythagoreanism (2019) 66

15. Cicero, Letters To His Friends, 4.13 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •tradition, pythagorean Found in books: Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 63

16. Cicero, Timaeus, 1.1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •tradition, pythagorean Found in books: Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 63

17. Philo of Alexandria, On Husbandry, 73 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •pythagorean tradition Found in books: Sly, Philo's Perception of Women (1990) 48

73. Now, the horses are appetite and passion, the one being male and the other female. On this account, the one giving itself airs, wishes to be unrestrained and free, and holds its head erect, as a male animal naturally does; and the other, not being free, but of a slavish disposition, and rejoicing in all kinds of crafty wickedness, devours the house, and destroys the house, for she is female. And the rider and charioteer is one, namely the mind. When, indeed, the mounts with prudence, he is a charioteer; but when he does so with folly, then he is but a rider.

18. Philo of Alexandria, On The Life of Abraham, 99 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •pythagorean tradition Found in books: Sly, Philo's Perception of Women (1990) 100

99. I have heard men versed in natural philosophy interpreting this passage in an allegorical manner with no inconsiderable ingenuity and propriety; and their idea is, that the man here is a symbolical expression for the virtuous mind, conjecturing from the interpretation of his name that what is intended to be indicated is the virtuous disposition existing in the soul; and that by his wife is meant virtue, for the name of his wife is, in the Chaldaean language, Sarah, but in Greek "princess," because there is nothing more royal or more worthy of pre-eminence than virtue.

19. Philo of Alexandria, On The Decalogue, 107, 119, 51 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sly, Philo's Perception of Women (1990) 52

51. Now the most excellent five were of this character, they related to the monarchial principle on which the world is governed; to images and statues, and in short to all erections of any kind made by hand; to the duty of not taking the name of God in vain; to that of keeping the holy seventh day in a manner worthy of its holiness; to paying honour to parents both separately to each, and commonly to both. So that of the one table the beginning is the God and Father and Creator of the universe; and the end are one's parents, who imitate his nature, and so generate the particular individuals. And the other table of five contains all the prohibitions against adulteries, and murder, and theft, and false witness, and covetousness.

20. Philo of Alexandria, On Drunkenness, 61 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •pythagorean tradition Found in books: Sly, Philo's Perception of Women (1990) 48

61. And she is said not to have had a mother, having received the inheritance of relationship from her father only, and not from her mother, having no share in the female race; for some one has said somewhere, "And yet, in truth, she is my sister, the daughter of my father, but not the daughter of my Mother." For she is not formed of the material perceptible by the outward senses, which is always in a state of formation or of dissolution, which is called the mother, and nurse and bringer up of created things; among which, first of all, the tree of wisdom sprang up, but rather of the cause and father of all.

21. Philo of Alexandria, On The Posterity of Cain, 43 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •pythagorean tradition Found in books: Sly, Philo's Perception of Women (1990) 24

43. The race of these men is difficult to trace, since they show a life of plotting, and cunning, and wickedness, and dissoluteness, full of passion and wickednesses, as such a life must be. For all those whom God, since they pleased him well, has caused to quit their original abode, and has transformed from the race of perishable beings to that of immortals, are no longer found among the common multitude. XIII.

22. Philo of Alexandria, On The Sacrifices of Cain And Abel, 103 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •pythagorean tradition Found in books: Sly, Philo's Perception of Women (1990) 48

103. But of the ideas which are brought forth by the mind, some are male and some female, as in the case of animals. Now the female offspring of the soul are wickedness and passion, by which we are made effeminate in every one of our pursuits; but a healthy state of the passions and virtue is male, by which we are excited and invigorated. Now of these, whatever belongs to the fellowship of men must be attributed to God, and everything that relates to the similarity to women must be imputed to one's self, on which account the command was delivered, "of everything which openeth the womb the males belong to the Lord." XXXII.

23. Philo of Alexandria, On The Life of Moses, 1.299, 2.210 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •pythagorean tradition Found in books: Sly, Philo's Perception of Women (1990) 48, 52

1.299. And the lover being, as it were, taken in the net of her manifold and multiform snares, not being able to resist her beauty and seductive conversation, will become wholly subdued in his reason, and, like a miserable man, will obey all the commands which she lays upon him, and will en enrolled as the salve of passion." 2.210. for first of all Moses found that day destitute of any mother, and devoid of all participation in the female generation, being born of the Father alone without any propagation by means of seed, and being born without any conception on the part of any mother. And then he beheld not only this, that it was very beautiful and destitute of any mother, neither being born of corruption nor liable to corruption; and then, in the third place, he by further inquiry discovered that it was the birthday of the world, which the heaven keeps as a festival, and the earth and all the things in and on the earth keep as a festival, rejoicing and delighting in the all-harmonious number of seven, and in the sabbath day.

24. Philo of Alexandria, On The Special Laws, 1.200, 2.56, 3.171 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •pythagorean tradition Found in books: Sly, Philo's Perception of Women (1990) 48, 52

1.200. These things, then, are comprehended in express words of command. But there is another meaning figuratively concealed under the enigmatical expressions. And the words employed are visible symbols of what is invisible and uncertain. Now the victim which is to be sacrificed as a whole burnt offering must be a male, because a male is both more akin to domination than a female and more nearly related to the efficient cause; for the female is imperfect, subject, seen more as the passive than as the active partner. 2.56. But after this continued and uninterrupted festival which thus lasts through all time, there is another celebrated, namely, that of the sacred seventh day after each recurring interval of six days, which some have denominated the virgin, looking at its exceeding sanctity and purity. And others have called the motherless, as being produced by the Father of the universe alone, as a specimen of the male kind unconnected with the sex of women; for the number seven is a most brave and valiant number, well adapted by nature for government and authority. Some, again, have called it the occasion, forming their conjectures of that part of its essence which is appreciable only by the intellect, from the objects intelligible to their outward senses. 3.171. Therefore let no woman busy herself about those things which are beyond the province of oeconomy, but let her cultivate solitude, and not be seen to be going about like a woman who walks the streets in the sight of other men, except when it is necessary for her to go to the temple, if she has any proper regard for herself; and even then let her not go at noon when the market is full, but after the greater part of the people have returned home; like a well-born woman, a real and true citizen, performing her vows and her sacrifices in tranquillity, so as to avert evils and to receive blessings.

25. Philo of Alexandria, Hypothetica, 11.14 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •pythagorean tradition Found in books: Sly, Philo's Perception of Women (1990) 52

26. Philo of Alexandria, Allegorical Interpretation, 2.97 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •pythagorean tradition Found in books: Sly, Philo's Perception of Women (1990) 48

27. Philo of Alexandria, Questions On Genesis, 4.153, 4.160 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •pythagorean tradition Found in books: Sly, Philo's Perception of Women (1990) 48, 52

28. Philo of Alexandria, Who Is The Heir, 10 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •pythagorean / pythagoreans, tradition Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 267

29. Philo of Alexandria, That God Is Unchangeable, 13 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •pythagorean tradition Found in books: Sly, Philo's Perception of Women (1990) 52

13. It is therefore not incredible that the barren woman, not being one who is incapable of becoming fruitful, but one who is still vigorous and fresh, striving for the chief reward in the arena of fortitude, patience, and perseverance, may bring forth a seven, equal in honour to the unit, of which numbers, nature is very productive and prolific.

30. Diodorus Siculus, Historical Library, 10.3-10.11, 10.9.3-10.9.5 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •precepts, in the pythagorean tradition Found in books: Huffman, A History of Pythagoreanism (2019) 52, 58, 59, 61, 62, 70

31. New Testament, Matthew, 6.7-6.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pythagorean / pythagoreans, tradition Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 253, 254, 256, 270, 273, 274

6.7. Προσευχόμενοι δὲ μὴ βατταλογήσητε ὥσπερ οἱ ἐθνικοί, δοκοῦσιν γὰρ ὅτι ἐν τῇ πολυλογίᾳ αὐτῶν εἰσακουσθήσονται· 6.8. μὴ οὖν ὁμοιωθῆτε αὐτοῖς, οἶδεν γὰρ [ὁ θεὸς] ὁ πατὴρ ὑμῶν ὧν χρείαν ἔχετε πρὸ τοῦ ὑμᾶς αἰτῆσαι αὐτόν.

6.7. In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. 6.8. Therefore don't be like them, for your Father knows what things you need, before you ask him.

32. Pliny The Elder, Natural History, 21.66, 22.50, 24.156-24.167, 25.129, 28.47, 29.68, 29.138, 30.82-30.84, 36.139, 37.54 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tradition, pythagorean Found in books: Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 63

37.54. I have now discussed the principal gemstones, classifying them according to their colour, and shall proceed to describe the rest in alphabetical order., The agate was once held in high esteem, but now enjoys none. It was first discovered in Sicily near the river of the same name, but was later found in many countries. Its size can be exceptional, and its varieties are very numerous. The descriptive terms applied to it vary accordingly. For example, it is given names like 'jasper-agate,' 'wax-agate,' 'emerald-agate,' 'blood-agate,' 'white agate,' 'tree-agate' (which is distinguished by marks resembling small trees), 'anti-agate' (which, when burnt, smells like myrrh) and 'coral-agate,' which is sprinkled with golden particles like those of lapis lazuli and is a variety that is very plentiful in Crete. Another name for it is 'sacred agate,' since it is thought to counteract the bites of spiders and scorpions. This I would in any ease believe to be true of the Sicilian stones, since the venom of scorpions is destroyed by a mere hint of a breeze from that province. The agates found in India are also effective in this way and have other very remarkable qualifies besides. For they exhibit the likenesses of rivers, woods and draught-animals; and from them also are made dishes, statuettes, horse-trappings and small mortars for the use of pharmacists, for merely to look at them is good for the eyes. Moreover, if placed in the mouth, they allay thirst. The Phrygian agates contain no green, while those found at Egyptian Thebes lack red and white veins, but these again are effective against scorpions. Those of Cyprus are similarly esteemed. Some people warmly approve of the transparent glassy portions of these last stones. Agates are found too in Trachis near Mount Oita, on Parnassus, in Lesbos, in Messenia (where they look like flowers on a field-path) and in Rhodes. Other differences among agates arc found in the writings of the Magi. Stones are found that resemble a lion's skin, and these, they claim, are effective against scorpions. But in Persia, according to them, the fumes from these stones, when they are burnt, avert storms and waterspouts and stop the flow of rivers, the test of a genuine stone being that it should cool the water when placed in a cauldron that is on the boil. But they insist that, if the stones are to do good, they should be tied to hairs from a lion's mane. Incidentally, when attached to hairs from a hyena's mane, they avert discord in the household. According to the Magi, there is an agate of one single colour that makes athletes invincible. The method of testing such a stone is to throw it into a pot full of oil with various pigments: when it has been heated for no more than two hours it should have reduced all the pigments to a single shade of vermilion., The 'acopos,' or 'reviver,' which in colour resembles soda, is porous and spangled with gold particles. Oil heated along with this stone and applied as an embrocation dispels fatigue, or so we are led to believe., 'Alabastritis,' which is found at Alabastrum in Egypt and at Damascus in Syria, is a white stone interspersed with various colours. When burnt with rock salt and pounded, it is said to alleviate bad breath caused by the mouth and teeth. 'Alectoriae,' or 'cock stones,' is the name given to stones found in the gizzards of cocks. In appearance they are like rock-crystal, and in size like beans; and it is claimed that Milo of Croton owes to his use of these stones his reputation as one who was never worsted in a contest. The 'androdamas,' or 'man tamer,' has a silvery glint, like 'adamas,' and always resembles small cubes. The Magi suppose that its name has been applied to it in virtue of the fact that it subdues violence and hot temper in men. Whether the 'argyrodamas,' or 'silver tamer,' is the same, or a different, stone, is not made clear by our authorities. 'Antipathes,' or the 'contrary stone,' is black and opaque. Its genuineness is tested by boiling it in milk, to which it gives the appearance of myrrh. One might perhaps be entitled to expect something prodigious of this stone; for there are many instances of 'antipathetic' substances, and yet it has been granted exclusive possession of the name. The Magi claim that it helps to counteract witchcraft. The Arabian stone closely resembles ivory, and would pass for it if its hardness did not forbid this. According to the Magi, it helps its possessors when they have pains in their sinews. The 'aromatitis,' or 'aromatic stone,' is also found in Arabia, but likewise in Egypt near Philae. It is always stony and, since it has the colour and scent of myrrh, it is much used by queens. 'Asbestos,' which is found in the mountains of Arcadia, has the colour of iron. 'Aspisatis,' according to Democritus, occurs in Arabia and is of a fiery red colour. He recommends that sufferers from an enlarged spleen should wear it as an amulet with camel dung. However that may be, he states that it is found in the nests of Arabian birds, and that another stone bearing the same name and found in Arabia on Cape Leucopetra has a darting silvery lustre and is effective in counteracting attacks of wild distraction. The Atizoe, he writes, is found in India and on Mount Acidane in Persis. He describes it as shining brightly like silver, as being just over two inches in length with the shape of a lentil and an agreeable scent, and as being indispensable for the Magi at the installation of a king. The 'augitis' is supposed by many to be identical with the 'callaina.' 'Amphidanes' is the stone otherwise known as 'chrysocolla.' It occurs in the region of India where gold is dug up by ants. The stone is found actually in the gold, being similar to gold and having the shape of a cube. Its nature is positively stated to be the same as that of the magnet, except that, according to tradition, it also causes gold to increase. The 'aphrodisiac' stone is red mixed with white. As for the 'apsyetos,' or 'uncooled stone,' it retains its warmth for seven days if it is thoroughly heated in a fire, and is black, heavy and marked with red veins. It is thought to counteract cold. By the 'Egyptilla,' or 'little Egyptian stone,' Iaechus understands a stone in which the white layer is traversed by bands of carnelian and black, but the term is commonly applied where there is a black ground and an upper layer of blue. It is named after the country where it is found.

33. Plutarch, On Talkativeness, 272 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pythagorean / pythagoreans, tradition Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 274

34. Plutarch, On The Education of Children, 262 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pythagorean / pythagoreans, tradition Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 274

35. Anon., Didache, 11.4-11.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pythagorean / pythagoreans, tradition Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 270

36. Seneca The Younger, Letters, 10.4, 31.8, 32.4, 45.6, 60.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pythagorean / pythagoreans, tradition Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 253

10.4. Speak, and live, in this way; see to it that nothing keeps you down. As for your former prayers, you may dispense the gods from answering them; offer new prayers; pray for a sound mind and for good health, first of soul and then of body. And of course you should offer those prayers frequently. Call boldly upon God; you will not be asking him for that which belongs to another. 31.8. And besides this, in order that virtue may be perfect, there should be an even temperament and a scheme of life that is consistent with itself throughout; and this result cannot be attained without knowledge of things, and without the art[3] which enables us to understand things human and things divine. That is the greatest good. If you seize this good, you begin to be the associate of the gods, and not their suppliant. 32.4. O when shall you see the time when you shall know that time means nothing to you, when you shall be peaceful and calm, careless of the morrow, because you are enjoying your life to the full? Would you know what makes men greedy for the future? It is because no one has yet found himself. Your parents, to be sure, asked other blessings for you; but I myself pray rather that you may despise all those things which your parents wished for you in abundance. Their prayers plunder many another person, simply that you may be enriched. Whatever they make over to you must be removed from someone else.

37. Lucan, Pharsalia, 1.639-1.672 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tradition, pythagorean Found in books: Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 63

1.639. Waving in downward whirl a blazing pine, A fiend patrols the town, like that which erst At Thebes urged on Agave, or which hurled Lycurgus' bolts, or that which as he came From Hades seen, at haughty Juno's word, Brought terror to the soul of Hercules. Trumpets like those that summon armies forth Were heard re-echoing in the silent night: And from the earth arising Sulla's ghost Sang gloomy oracles, and by Anio's wave 1.640. All fled the homesteads, frighted by the shade of Marius waking from his broken tomb. In such dismay they summon, as of yore, The Tuscan sages to the nation's aid. Aruns, the eldest, leaving his abode In desolate Luca, came, well versed in all The lore of omens; knowing what may mean The flight of hovering bird, the pulse that beats In offered victims, and the levin bolt. All monsters first, by most unnatural birth 1.641. All fled the homesteads, frighted by the shade of Marius waking from his broken tomb. In such dismay they summon, as of yore, The Tuscan sages to the nation's aid. Aruns, the eldest, leaving his abode In desolate Luca, came, well versed in all The lore of omens; knowing what may mean The flight of hovering bird, the pulse that beats In offered victims, and the levin bolt. All monsters first, by most unnatural birth 1.642. All fled the homesteads, frighted by the shade of Marius waking from his broken tomb. In such dismay they summon, as of yore, The Tuscan sages to the nation's aid. Aruns, the eldest, leaving his abode In desolate Luca, came, well versed in all The lore of omens; knowing what may mean The flight of hovering bird, the pulse that beats In offered victims, and the levin bolt. All monsters first, by most unnatural birth 1.643. All fled the homesteads, frighted by the shade of Marius waking from his broken tomb. In such dismay they summon, as of yore, The Tuscan sages to the nation's aid. Aruns, the eldest, leaving his abode In desolate Luca, came, well versed in all The lore of omens; knowing what may mean The flight of hovering bird, the pulse that beats In offered victims, and the levin bolt. All monsters first, by most unnatural birth 1.644. All fled the homesteads, frighted by the shade of Marius waking from his broken tomb. In such dismay they summon, as of yore, The Tuscan sages to the nation's aid. Aruns, the eldest, leaving his abode In desolate Luca, came, well versed in all The lore of omens; knowing what may mean The flight of hovering bird, the pulse that beats In offered victims, and the levin bolt. All monsters first, by most unnatural birth 1.645. All fled the homesteads, frighted by the shade of Marius waking from his broken tomb. In such dismay they summon, as of yore, The Tuscan sages to the nation's aid. Aruns, the eldest, leaving his abode In desolate Luca, came, well versed in all The lore of omens; knowing what may mean The flight of hovering bird, the pulse that beats In offered victims, and the levin bolt. All monsters first, by most unnatural birth 1.646. All fled the homesteads, frighted by the shade of Marius waking from his broken tomb. In such dismay they summon, as of yore, The Tuscan sages to the nation's aid. Aruns, the eldest, leaving his abode In desolate Luca, came, well versed in all The lore of omens; knowing what may mean The flight of hovering bird, the pulse that beats In offered victims, and the levin bolt. All monsters first, by most unnatural birth 1.647. All fled the homesteads, frighted by the shade of Marius waking from his broken tomb. In such dismay they summon, as of yore, The Tuscan sages to the nation's aid. Aruns, the eldest, leaving his abode In desolate Luca, came, well versed in all The lore of omens; knowing what may mean The flight of hovering bird, the pulse that beats In offered victims, and the levin bolt. All monsters first, by most unnatural birth 1.648. All fled the homesteads, frighted by the shade of Marius waking from his broken tomb. In such dismay they summon, as of yore, The Tuscan sages to the nation's aid. Aruns, the eldest, leaving his abode In desolate Luca, came, well versed in all The lore of omens; knowing what may mean The flight of hovering bird, the pulse that beats In offered victims, and the levin bolt. All monsters first, by most unnatural birth 1.649. All fled the homesteads, frighted by the shade of Marius waking from his broken tomb. In such dismay they summon, as of yore, The Tuscan sages to the nation's aid. Aruns, the eldest, leaving his abode In desolate Luca, came, well versed in all The lore of omens; knowing what may mean The flight of hovering bird, the pulse that beats In offered victims, and the levin bolt. All monsters first, by most unnatural birth 1.650. Brought into being, in accursd flames He bids consume. Then round the walls of RomeEach trembling citizen in turn proceeds. The priests, chief guardians of the public faith, With holy sprinkling purge the open space That borders on the wall; in sacred garb Follows the lesser crowd: the Vestals come By priestess led with laurel crown bedecked, To whom alone is given the right to see Minerva's effigy that came from Troy. 1.651. Brought into being, in accursd flames He bids consume. Then round the walls of RomeEach trembling citizen in turn proceeds. The priests, chief guardians of the public faith, With holy sprinkling purge the open space That borders on the wall; in sacred garb Follows the lesser crowd: the Vestals come By priestess led with laurel crown bedecked, To whom alone is given the right to see Minerva's effigy that came from Troy. 1.652. Brought into being, in accursd flames He bids consume. Then round the walls of RomeEach trembling citizen in turn proceeds. The priests, chief guardians of the public faith, With holy sprinkling purge the open space That borders on the wall; in sacred garb Follows the lesser crowd: the Vestals come By priestess led with laurel crown bedecked, To whom alone is given the right to see Minerva's effigy that came from Troy. 1.653. Brought into being, in accursd flames He bids consume. Then round the walls of RomeEach trembling citizen in turn proceeds. The priests, chief guardians of the public faith, With holy sprinkling purge the open space That borders on the wall; in sacred garb Follows the lesser crowd: the Vestals come By priestess led with laurel crown bedecked, To whom alone is given the right to see Minerva's effigy that came from Troy. 1.654. Brought into being, in accursd flames He bids consume. Then round the walls of RomeEach trembling citizen in turn proceeds. The priests, chief guardians of the public faith, With holy sprinkling purge the open space That borders on the wall; in sacred garb Follows the lesser crowd: the Vestals come By priestess led with laurel crown bedecked, To whom alone is given the right to see Minerva's effigy that came from Troy. 1.655. Brought into being, in accursd flames He bids consume. Then round the walls of RomeEach trembling citizen in turn proceeds. The priests, chief guardians of the public faith, With holy sprinkling purge the open space That borders on the wall; in sacred garb Follows the lesser crowd: the Vestals come By priestess led with laurel crown bedecked, To whom alone is given the right to see Minerva's effigy that came from Troy. 1.656. Brought into being, in accursd flames He bids consume. Then round the walls of RomeEach trembling citizen in turn proceeds. The priests, chief guardians of the public faith, With holy sprinkling purge the open space That borders on the wall; in sacred garb Follows the lesser crowd: the Vestals come By priestess led with laurel crown bedecked, To whom alone is given the right to see Minerva's effigy that came from Troy. 1.657. Brought into being, in accursd flames He bids consume. Then round the walls of RomeEach trembling citizen in turn proceeds. The priests, chief guardians of the public faith, With holy sprinkling purge the open space That borders on the wall; in sacred garb Follows the lesser crowd: the Vestals come By priestess led with laurel crown bedecked, To whom alone is given the right to see Minerva's effigy that came from Troy. 1.658. Brought into being, in accursd flames He bids consume. Then round the walls of RomeEach trembling citizen in turn proceeds. The priests, chief guardians of the public faith, With holy sprinkling purge the open space That borders on the wall; in sacred garb Follows the lesser crowd: the Vestals come By priestess led with laurel crown bedecked, To whom alone is given the right to see Minerva's effigy that came from Troy. 1.659. Brought into being, in accursd flames He bids consume. Then round the walls of RomeEach trembling citizen in turn proceeds. The priests, chief guardians of the public faith, With holy sprinkling purge the open space That borders on the wall; in sacred garb Follows the lesser crowd: the Vestals come By priestess led with laurel crown bedecked, To whom alone is given the right to see Minerva's effigy that came from Troy. 1.660. Next come the keepers of the sacred books And fate's predictions; who from Almo's brook Bring back Cybebe laved; the augur too Taught to observe sinister flight of birds; And those who serve the banquets to the gods; And Titian brethren; and the priest of Mars, Proud of the buckler that adorns his neck; By him the Flamen, on his noble head The cap of office. While they tread the path That winds around the walls, the aged seer 1.661. Next come the keepers of the sacred books And fate's predictions; who from Almo's brook Bring back Cybebe laved; the augur too Taught to observe sinister flight of birds; And those who serve the banquets to the gods; And Titian brethren; and the priest of Mars, Proud of the buckler that adorns his neck; By him the Flamen, on his noble head The cap of office. While they tread the path That winds around the walls, the aged seer 1.662. Next come the keepers of the sacred books And fate's predictions; who from Almo's brook Bring back Cybebe laved; the augur too Taught to observe sinister flight of birds; And those who serve the banquets to the gods; And Titian brethren; and the priest of Mars, Proud of the buckler that adorns his neck; By him the Flamen, on his noble head The cap of office. While they tread the path That winds around the walls, the aged seer 1.663. Next come the keepers of the sacred books And fate's predictions; who from Almo's brook Bring back Cybebe laved; the augur too Taught to observe sinister flight of birds; And those who serve the banquets to the gods; And Titian brethren; and the priest of Mars, Proud of the buckler that adorns his neck; By him the Flamen, on his noble head The cap of office. While they tread the path That winds around the walls, the aged seer 1.664. Next come the keepers of the sacred books And fate's predictions; who from Almo's brook Bring back Cybebe laved; the augur too Taught to observe sinister flight of birds; And those who serve the banquets to the gods; And Titian brethren; and the priest of Mars, Proud of the buckler that adorns his neck; By him the Flamen, on his noble head The cap of office. While they tread the path That winds around the walls, the aged seer 1.665. Next come the keepers of the sacred books And fate's predictions; who from Almo's brook Bring back Cybebe laved; the augur too Taught to observe sinister flight of birds; And those who serve the banquets to the gods; And Titian brethren; and the priest of Mars, Proud of the buckler that adorns his neck; By him the Flamen, on his noble head The cap of office. While they tread the path That winds around the walls, the aged seer 1.666. Next come the keepers of the sacred books And fate's predictions; who from Almo's brook Bring back Cybebe laved; the augur too Taught to observe sinister flight of birds; And those who serve the banquets to the gods; And Titian brethren; and the priest of Mars, Proud of the buckler that adorns his neck; By him the Flamen, on his noble head The cap of office. While they tread the path That winds around the walls, the aged seer 1.667. Next come the keepers of the sacred books And fate's predictions; who from Almo's brook Bring back Cybebe laved; the augur too Taught to observe sinister flight of birds; And those who serve the banquets to the gods; And Titian brethren; and the priest of Mars, Proud of the buckler that adorns his neck; By him the Flamen, on his noble head The cap of office. While they tread the path That winds around the walls, the aged seer 1.668. Next come the keepers of the sacred books And fate's predictions; who from Almo's brook Bring back Cybebe laved; the augur too Taught to observe sinister flight of birds; And those who serve the banquets to the gods; And Titian brethren; and the priest of Mars, Proud of the buckler that adorns his neck; By him the Flamen, on his noble head The cap of office. While they tread the path That winds around the walls, the aged seer 1.669. Next come the keepers of the sacred books And fate's predictions; who from Almo's brook Bring back Cybebe laved; the augur too Taught to observe sinister flight of birds; And those who serve the banquets to the gods; And Titian brethren; and the priest of Mars, Proud of the buckler that adorns his neck; By him the Flamen, on his noble head The cap of office. While they tread the path That winds around the walls, the aged seer 1.670. Collects the thunderbolts that fell from heaven, And lays them deep in earth, with muttered words Naming the spot accursed. Next a steer, Picked for his swelling neck and beauteous form, He leads to the altar, and with slanting knife Spreads on his brow the meal, and pours the wine. The victim's struggles prove the gods averse; But when the servers press upon his horns He bends the knee and yields him to the blow. No crimson torrent issued at the stroke, 1.671. Collects the thunderbolts that fell from heaven, And lays them deep in earth, with muttered words Naming the spot accursed. Next a steer, Picked for his swelling neck and beauteous form, He leads to the altar, and with slanting knife Spreads on his brow the meal, and pours the wine. The victim's struggles prove the gods averse; But when the servers press upon his horns He bends the knee and yields him to the blow. No crimson torrent issued at the stroke, 1.672. Collects the thunderbolts that fell from heaven, And lays them deep in earth, with muttered words Naming the spot accursed. Next a steer, Picked for his swelling neck and beauteous form, He leads to the altar, and with slanting knife Spreads on his brow the meal, and pours the wine. The victim's struggles prove the gods averse; But when the servers press upon his horns He bends the knee and yields him to the blow. No crimson torrent issued at the stroke,

38. Suetonius, Augustus, 94.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tradition, pythagorean Found in books: Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 63

94.5. The day he was born the conspiracy of Catiline was before the House, and Octavius came late because of his wife's confinement; then Publius Nigidius, as everyone knows, learning the reason for his tardiness and being informed also of the hour of the birth, declared that the ruler of the world had been born. Later, when Octavius was leading an army through remote parts of Thrace, and in the grove of Father Liber consulted the priests about his son with barbarian rites, they made the same prediction; since such a pillar of flame sprang forth from the wine that was poured over the altar, that it rose above the temple roof and mounted to the very sky, and such an omen had befallen no one save Alexander the Great, when he offered sacrifice at the same altar.

39. Apollonius of Tyana, Letters, 48.2, 55.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 256

40. Apuleius, Apology, 42.6-42.8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •tradition, pythagorean Found in books: Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 63

41. Philostratus The Athenian, Lives of The Sophists, 1.1, 1.11.1-1.11.2, 1.11.15-1.11.16, 1.14-1.16, 1.33, 4.40.21-4.40.23, 6.1, 6.20 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •pythagorean / pythagoreans, tradition Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 254, 256

1.1. Εὔδοξος μὲν γὰρ ὁ Κνίδιος τοὺς ἐν ̓Ακαδημίᾳ λόγους ἱκανῶς ἐκφροντίσας ὅμως ἐνεγράφη τοῖς σοφισταῖς ἐπὶ τῷ κόσμῳ τῆς ἀπαγγελίας καὶ τῷ σχεδιάζειν εὖ, καὶ ἠξιοῦτο τῆς τῶν σοφιστῶν ἐπωνυμίας καθ' ̔Ελλήσποντον καὶ Προποντίδα κατά τε: Μέμφιν καὶ τὴν ὑπὲρ Μέμφιν Αἴγυπτον, ἣν Αἰθιοπία τε ὁρίζει καὶ τῶν ἐκείνῃ σοφῶν οἱ Γυμνοί.

42. Philostratus The Athenian, Life of Apollonius, 1.1, 1.11.1-1.11.2, 1.11.15-1.11.16, 1.14-1.16, 1.33, 4.40.21-4.40.23, 6.1, 6.20 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •pythagorean / pythagoreans, tradition Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 254, 256

1.1. οἱ τὸν Σάμιον Πυθαγόραν ἐπαινοῦντες τάδε ἐπ' αὐτῷ φασιν: ὡς ̓́Ιων μὲν οὔπω εἴη, γένοιτο δὲ ἐν Τροίᾳ ποτὲ Εὔφορβος, ἀναβιοίη τε ἀποθανών, ἀποθάνοι δέ, ὡς ᾠδαὶ ̔Ομήρου, ἐσθῆτά τε τὴν ἀπὸ θνησειδίων παραιτοῖτο καὶ καθαρεύοι βρώσεως, ὁπόση ἐμψύχων, καὶ θυσίας: μὴ γὰρ αἱμάττειν τοὺς βωμούς, ἀλλὰ ἡ μελιττοῦτα καὶ ὁ λιβανωτὸς καὶ τὸ ἐφυμνῆσαι, φοιτᾶν ταῦτα τοῖς θεοῖς παρὰ τοῦ ἀνδρὸς τούτου, γιγνώσκειν τε, ὡς ἀσπάζοιντο τὰ τοιαῦτα οἱ θεοὶ μᾶλλον ἢ τὰς ἑκατόμβας καὶ τὴν μάχαιραν ἐπὶ τοῦ κανοῦ: ξυνεῖναι γὰρ δὴ τοῖς θεοῖς καὶ μανθάνειν παρ' αὐτῶν, ὅπη τοῖς ἀνθρώποις χαίρουσι καὶ ὅπη ἄχθονται, περί τε φύσεως ἐκεῖθεν λέγειν: τοὺς μὲν γὰρ ἄλλους τεκμαίρεσθαι τοῦ θείου καὶ δόξας ἀνομοίους ἀλλήλαις περὶ αὐτοῦ δοξάζειν, ἑαυτῷ δὲ τόν τε ̓Απόλλω ἥκειν ὁμολογοῦντα, ὡς αὐτὸς εἴη, ξυνεῖναι δὲ καὶ μὴ ὁμολογοῦντας τὴν ̓Αθηνᾶν καὶ τὰς Μούσας καὶ θεοὺς ἑτέρους, ὧν τὰ εἴδη καὶ τὰ ὀνόματα οὔπω τοὺς ἀνθρώπους γιγνώσκειν. καὶ ὅ τι ἀποφήναιτο ὁ Πυθαγόρας, νόμον τοῦτο οἱ ὁμιληταὶ ἡγοῦντο καὶ ἐτίμων αὐτὸν ὡς ἐκ Διὸς ἥκοντα, καὶ ἡ σιωπὴ δὲ ὑπὲρ τοῦ θείου σφίσιν ἐπήσκητο: πολλὰ γὰρ θεῖά τε καὶ ἀπόρρητα ἤκουον, ὧν κρατεῖν χαλεπὸν ἦν μὴ πρῶτον μαθοῦσιν, ὅτι καὶ τὸ σιωπᾶν λόγος. καὶ μὴν καὶ τὸν ̓Ακραγαντῖνον ̓Εμπεδοκλέα βαδίσαι φασὶ τὴν σοφίαν ταύτην. τὸ γὰρ χαίρετ', ἐγὼ δ' ὔμμιν θεὸς ἄμβροτος, οὐκέτι θνητός καὶ ἤδη γάρ ποτ' ἐγὼ γενόμην κόρη τε κόρος τε καὶ ὁ ἐν ̓Ολυμπίᾳ βοῦς, ὃν λέγεται πέμμα ποιησάμενος θῦσαι, τὰ Πυθαγόρου ἐπαινοῦντος εἴη ἄν. καὶ πλείω ἕτερα περὶ τῶν τὸν Πυθαγόρου τρόπον φιλοσοφησάντων ἱστοροῦσιν, ὧν οὐ προσήκει με νῦν ἅπτεσθαι σπεύδοντα ἐπὶ τὸν λόγον, ὃν ἀποτελέσαι προὐθέμην: 1.1. ἰδὼν δὲ ἀθρόον ποτὲ ἐν τῷ βωμῷ αἷμα καὶ διακείμενα ἐπὶ τοῦ βωμοῦ τὰ ἱερὰ τεθυμένους τε βοῦς Αἰγυπτίους καὶ σῦς μεγάλους, καὶ τὰ μὲν δέροντας αὐτούς, τὰ δὲ κόπτοντας, χρυσίδας τε ἀνακειμένας δύο καὶ λίθους ἐν αὐταῖς τῶν ἰνδικωτάτων καὶ θαυμασίων, προσελθὼν τῷ ἱερεῖ “τί ταῦτα;” ἔφη “λαμπρῶς γάρ τις χαρίζεται τῷ θεῷ”. ὁ δὲ “θαυμάσῃ” ἔφη “μᾶλλον, ὅτι μήτε ἱκετεύσας ποτὲ ἐνταῦθα μήτε διατρίψας, ὃν οἱ ἄλλοι χρόνον, μήτε ὑγιάνας πω παρὰ τοῦ θεοῦ, μηδ' ἅπερ αἰτήσων ἦλθεν ἔχων, χθὲς γὰρ δὴ ἀφιγμένῳ ἔοικεν, ὁ δ' οὕτως ἀφθόνως θύει. φησὶ δὲ πλείω μὲν θύσειν, πλείω δὲ ἀναθήσειν, εἰ πρόσοιτο αὐτὸν ὁ ̓Ασκληπιός. ἔστι δὲ τῶν πλουσιωτάτων: κέκτηται γοῦν ἐν Κιλικίᾳ βίον πλείω ἢ Κίλικες ὁμοῦ πάντες: ἱκετεύει δὲ τὸν θεὸν ἀποδοῦναί οἱ τὸν ἕτερον τῶν ὀφθαλμῶν ἐξερρυηκότα.” ὁ δὲ ̓Απολλώνιος, ὥσπερ γεγηρακὼς εἰώθει, τοὺς ὀφθαλμοὺς ἐς τὴν γῆν στήσας “τί δὲ ὄνομα αὐτῷ;” ἤρετο. ἐπεὶ δὲ ἤκουσε “δοκεῖ μοι,” ἔφη “ὦ ἱερεῦ, τὸν ἄνθρωπον τοῦτον μὴ προσδέχεσθαι τῷ ἱερῷ, μιαρὸς γάρ τις ἥκει καὶ κεχρημένος οὐκ ἐπὶ χρηστοῖς τῷ πάθει, καὶ αὐτὸ δὲ τὸ πρὶν εὑρέσθαί τι παρὰ τοῦ θεοῦ πολυτελῶς θύειν οὐ θύοντός ἐστιν, ἀλλ' ἑαυτὸν παραιτουμένου σχετλίων τε καὶ χαλεπῶν ἔργων.” ταῦτα μὲν ὁ ̓Απολλώνιος. ὁ δ' ̓Ασκληπιὸς ἐπιστὰς νύκτωρ τῷ ἱερεῖ “ἀπίτω” ἔφη “ὁ δεῖνα τὰ ἑαυτοῦ ἔχων, ἄξιος γὰρ μηδὲ τὸν ἕτερον τῶν ὀφθαλμῶν ἔχειν.” ἀναμανθάνων οὖν ὁ ἱερεὺς τὸν ἄνθρωπον, γυνὴ μὲν τῷ Κίλικι τούτῳ ἐγεγόνει θυγατέρα ἔχουσα προτέρων γάμων, ὁ δὲ ἤρα τῆς κόρης καὶ ἀκολάστως εἶχε ξυνῆν τε οὐδ' ὡς λαθεῖν: ἐπιστᾶσα γὰρ ἡ μήτηρ τῇ εὐνῇ τῆς μὲν ἄμφω, τοῦ δὲ τὸν ἕτερον τῶν ὀφθαλμῶν ἐξέκοψεν ἐναράξασα τὰς περόνας. 1.14. ἐρομένου δέ ποτε τὸν ̓Απολλώνιον τοῦ Εὐξένου, τί δῆτα οὐ ξυγγράφοι καίτοι γενναίως δοξάζων καὶ ἀπαγγελίᾳ χρώμενος δοκίμῳ καὶ ἐγηγερμένῃ “ὅτι” ἔφη “οὔπω ἐσιώπησα.” καὶ ἐνθένδε ἀρξάμενος σιωπᾶν ᾠήθη δεῖν, καὶ τὴν μὲν φωνὴν κατεῖχεν, οἱ δ' ὀφθαλμοὶ καὶ ὁ νοῦς πλεῖστα μὲν ἀνεγίγνωσκον, πλεῖστα δὲ ἐς μνήμην ἀνελέγοντο: τό τοι μνημονικὸν ἑκατοντούτης γενόμενος καὶ ὑπὲρ τὸν Σιμωνίδην ἔρρωτο, καὶ ὕμνος αὐτῷ τις ἐς τὴν μνημοσύνην ᾔδετο, ἐν ᾧ πάντα μὲν ὑπὸ τοῦ χρόνου μαραίνεσθαί φησιν, αὐτόν γε μὴν τὸν χρόνον ἀγήρω τε καὶ ἀθάνατον παρὰ τῆς μνημοσύνης εἶναι. οὐ μὴν ἄχαρις τά γε ἐς ξυνουσίας ἦν παρ' ὃν ἐσιώπα χρόνον, ἀλλὰ πρὸς τὰ λεγόμενα καὶ οἱ ὀφθαλμοί τι ἐπεσήμαινον καὶ ἡ χεὶρ καὶ τὸ τῆς κεφαλῆς νεῦμα, οὐδὲ ἀμειδὴς ἢ σκυθρωπὸς ἐφαίνετο, τὸ γὰρ φιλέταιρόν τε καὶ τὸ εὐμενὲς εἶχε. τοῦτον ἐπιπονώτατον αὑτῷ φησι γενέσθαι τὸν βίον ὅλων πέντε ἐτῶν ἀσκηθέντα, πολλὰ μὲν γὰρ εἰπεῖν ἔχοντα μὴ εἰπεῖν, πολλὰ δὲ πρὸς ὀργὴν ἀκούσαντα μὴ ἀκοῦσαι, πολλοῖς δ' ἐπιπλῆξαι προαχθέντα τέτλαθι δὴ κραδίη τε καὶ γλῶττα πρὸς ἑαυτὸν φάναι, λόγων τε προσκρουσάντων αὐτῷ παρεῖναι τὰς ἐλέγξεις τότε. 1.15. διέτριψέ τε τοὺς τῆς σιωπῆς χρόνους τὸν μὲν ἐν Παμφύλοις, τὸν δὲ ἐν Κιλικίᾳ, καὶ βαδίζων δι' οὕτω τρυφώντων ἐθνῶν οὐδαμοῦ ἐφθέγξατο, οὐδ' ὑπήχθη γρύξαι. ὁπότε μὴν στασιαζούσῃ πόλει ἐντύχοι, πολλαὶ δὲ ἐστασίαζον ὑπὲρ θεαμάτων οὐ σπουδαίων, παρελθὼν ἂν καὶ δείξας ἑαυτὸν καί τι καὶ μελλούσης ἐπιπλήξεως τῇ χειρὶ καὶ τῷ προσώπῳ ἐνδειξάμενος ἐξῄρητ' ἂν ἀταξία πᾶσα καὶ ὥσπερ ἐν μυστηρίοις ἐσιώπων. καὶ τὸ μὲν τοὺς ὀρχηστῶν τε καὶ ἵππων ἕνεκα στασιάζειν ὡρμηκότας ἀνασχεῖν οὔπω μέγα, οἱ γὰρ ὑπὲρ τοιούτων ἀτακτοῦντες, ἂν πρὸς ἄνδρα ἴδωσιν, ἐρυθριῶσί τε καὶ αὑτῶν ἐπιλαμβάνονται καὶ ῥᾷστα δὴ ἐς νοῦν ἥκουσι, λιμῷ δὲ πεπιεσμένην πόλιν οὐ ῥᾴδιον εὐηνίῳ καὶ πιθανῷ λόγῳ μεταδιδάξαι καὶ ὀργῆς παῦσαι. ἀλλ' ̓Απολλωνίῳ καὶ ἡ σιωπὴ πρὸς τοὺς οὕτω διακειμένους ἤρκει. ἀφίκετο μὲν γὰρ ἐς ̓́Ασπενδον τὴν Παμφύλων — πρὸς Εὐρυμέδοντι δὲ οἰκεῖται ποταμῷ ἡ πόλις αὕτη, τρίτη τῶν ἐκεῖ — ὄροβοι δ' ὤνιοι καὶ τὰ ἐς βρῶσιν ἀναγκαῖα διέβοσκεν αὐτούς, τὸν γὰρ σῖτον οἱ δυνατοὶ ξυγκλείσαντες εἶχον, ἵν' ἐκκαπηλευθείη τῆς χώρας. ἀνηρέθιστο δὴ ἐπὶ τὸν ἄρχοντα ἡλικία πᾶσα καὶ πυρὸς ἐπ' αὐτὸν ἥπτοντο καίτοι προσκείμενον τοῖς βασιλείοις ἀνδριᾶσιν, οἳ καὶ τοῦ Διὸς τοῦ ἐν ̓Ολυμπίᾳ φοβερώτεροι ἦσαν τότε καὶ ἀσυλότεροι, Τιβερίου γε ὄντες, ἐφ' οὗ λέγεταί τις ἀσεβῆσαι δόξαι τυπτήσας τὸν ἑαυτοῦ δοῦλον φέροντα δραχμὴν ἀργυρᾶν νενομισμένην ἐς Τιβέριον. προσελθὼν οὖν τῷ ἄρχοντι ἤρετο αὐτὸν τῇ χειρί, ὅ τι εἴη τοῦτο, τοῦ δὲ ἀδικεῖν μὲν οὐδὲν φήσαντος, ἀδικεῖσθαι δὲ μετὰ τοῦ δήμου, λόγου δ' εἰ μὴ τύχοι, ξυναπολεῖσθαι τῷ δήμῳ, μετεστράφη τε εἰς τοὺς περιεστηκότας ὁ ̓Απολλώνιος καὶ ἔνευσεν ὡς χρὴ ἀκοῦσαι, οἱ δὲ οὐ μόνον ἐσιώπησαν ὑπ' ἐκπλήξεως τῆς πρὸς αὐτόν, ἀλλὰ καὶ τὸ πῦρ ἔθεντο ἐπὶ τῶν βωμῶν τῶν αὐτόθι. ἀναθαρρήσας οὖν ὁ ἄρχων “ὁ δεῖνα” ἔφη “καὶ ὁ δεῖνα” πλείους εἰπὼν “τοῦ λιμοῦ τοῦ καθεστηκότος αἴτιοι, τὸν γὰρ σῖτον ἀπολαβόντες φυλάττουσι κατ' ἄλλος ἄλλο τῆς χώρας.” διακελευομένων δὲ τῶν ̓Ασπενδίων ἀλλήλοις ἐπὶ τοὺς ἀγροὺς φοιτᾶν, ἀνένευσεν ὁ ̓Απολλώνιος μὴ πράττειν τοῦτο, μετακαλεῖν δὲ μᾶλλον τοὺς ἐν τῇ αἰτίᾳ καὶ παρ' ἑκόντων εὑρέσθαι τὸν σῖτον. ἀφικομένων δὲ μικροῦ μὲν ἐδέησε καὶ φωνὴν ἐπ' αὐτοὺς ῥῆξαι, παθών τι πρὸς τὰ τῶν πολλῶν δάκρυα — καὶ γὰρ παιδία ξυνερρυήκει καὶ γύναια, καὶ ὠλοφύροντο οἱ γεγηρακότες, ὡς αὐτίκα δὴ ἀποθανούμενοι λιμῷ — τιμῶν δὲ τὸ τῆς σιωπῆς δόγμα γράφει ἐς γραμματεῖον ἐπίπληξιν καὶ δίδωσιν ἀναγνῶναι τῷ ἄρχοντι: ἡ δὲ ἐπίπληξις ὧδε εἶχεν: “̓Απολλώνιος σιτοκαπήλοις ̓Ασπενδίων. ἡ γῆ πάντων μήτηρ, δικαία γάρ, ὑμεῖς δὲ ἄδικοι ὄντες πεποίησθε αὐτὴν αὑτῶν μόνων μητέρα, καὶ εἰ μὴ παύσεσθε, οὐκ ἐάσω ὑμᾶς ἐπ' αὐτῆς ἑστάναι.” ταῦτα δείσαντες ἐνέπλησαν τὴν ἀγορὰν σίτου καὶ ἀνεβίω ἡ πόλις. 1.16. ̓Επεφοίτησε καὶ ̓Αντιοχείᾳ τῇ μεγάλῃ πεπαυμένος τοῦ σιωπᾶν, καὶ παρῆλθεν ἐς τὸ ἱερὸν τοῦ Δαφναίου ̓Απόλλωνος, ᾧ περιάπτουσιν ̓Ασσύριοι τὸν μῦθον τὸν ̓Αρκάδα: τὴν γὰρ τοῦ Λάδωνος Δάφνην ἐκεῖ μεταφῦναι λέγουσι καὶ ποταμὸς αὐτοῖς ῥεῖ Λάδων, καὶ φυτὸν τιμᾶται παρ' αὐτοῖς δάφνης, τοῦτο δὴ τὸ ἀντὶ τῆς παρθένου, κυπαρίττων τε ὕψη ἀμήχανα περιέστηκε κύκλῳ τὸ ἱερὸν καὶ πηγὰς ἐκδίδωσιν ὁ χῶρος ἀφθόνους τε καὶ ἠρεμούσας, αἷς τὸν ̓Απόλλω φασὶ ῥαίνεσθαι. ἐνταῦθα κυπαρίττου τι ἔρνος ἡ γῆ ἀναδέδωκεν ἐπὶ Κυπαρίττῳ φασὶν ἐφήβῳ ̓Ασσυρίῳ, καὶ πιστοῦται τὴν μεταβολὴν ἡ ὥρα τοῦ φυτοῦ. καὶ ἴσως νεανικώτερον ἅπτεσθαι δοκῶ τοῦ λόγου διαμυθολογῶν τὰ τοιαῦτα: ἀλλ' οὐχ ὑπὲρ μυθολογίας ταῦτα. τί δέ μοι ὁ λόγος βούλεται;ὁ ̓Απολλώνιος ἰδὼν τὸ ἱερὸν χαρίεν μέν, σπουδὴν δ' ἐν αὐτῷ οὐδεμίαν, ἀλλ' ἀνθρώπους ἡμιβαρβάρους καὶ ἀμούσους “̓́Απολλον,” ἔφη “μετάβαλε τοὺς ἀφώνους ἐς δένδρα, ἵνα κἂν ὡς κυπάριττοι ἠχῶσιν.” τὰς δὲ πηγὰς ἐπισκεψάμενος, ὡς γαλήνην ἄγουσι καὶ κελαρύζει σφῶν οὐδεμία, “ἡ ἀφωνία” εἶπεν “ἡ ἐνταῦθα οὐδὲ ταῖς πηγαῖς ξυγχωρεῖ φθέγγεσθαι.” πρὸς δὲ τὸν Λάδωνα ἰδὼν “οὐχ ἡ θυγάτηρ” ἔφη “σοὶ μόνη μετέβαλεν, ἀλλὰ καὶ σὺ τῷ δόξαι βάρβαρος ἐξ ̔́Ελληνός τε καὶ ̓Αρκάδος.” ̓Επεὶ δὲ ἔγνω διαλέγεσθαι, τὰ μὲν ὁμιλούμενα τῶν χωρίων καὶ ἀτακτοῦντα παρῃτεῖτο φήσας οὐκ ἀνθρώπων ἑαυτῷ δεῖν, ἀλλ' ἀνδρῶν, τὰ δὲ σεμνότερα ἐσεφοίτα καὶ ᾤκει τῶν ἱερῶν τὰ μὴ κληιστά. ἡλίου μὲν δὴ ἀνίσχοντος ἐφ' ἑαυτοῦ τινα ἔπραττεν, ἃ μόνοις ἐποίει δῆλα τοῖς ἐτῶν τεττάρων σιωπᾶν γεγυμνασμένοις, τὸν δὲ μετὰ ταῦτα καιρόν, εἰ μὲν ̔Ελλὰς ἡ πόλις εἴη καὶ τὰ ἱερὰ γνώριμα, ξυγκαλῶν ἂν τοὺς ἱερέας ἐφιλοσόφει περὶ τῶν θεῶν καὶ διωρθοῦτο αὐτούς, εἴ που τῶν νομιζομένων ἐξαλλάττοιεν, εἰ δὲ βάρβαρά τε καὶ ἰδιότροπα εἴη, διεμάνθανε τοὺς ἱδρυσαμένους αὐτὰ καὶ ἐφ' ὅτῳ ἱδρύθη, πυθόμενός τε, ὅπη θεραπεύεται ταῦτα καὶ ὑποθέμενος, εἴ τι σοφώτερον τοῦ δρωμένου ἐνθυμηθείη, μετῄει ἐπὶ τοὺς ὁμιλητὰς καὶ ἐκέλευεν ἐρωτᾶν, ἃ βούλονται. ἔφασκε γὰρ χρῆναι τοὺς οὕτω φιλοσοφοῦντας ἠοῦς μὲν ἀρχομένης ξυνεῖναι θεοῖς, προϊούσης δὲ περὶ θεῶν, τὸν δὲ μετὰ ταῦτα καιρὸν ἀνθρωπείων πέρι τὰς ξυνουσίας ποιεῖσθαι. εἰπὼν δ' ἂν πρὸς τοὺς ἑταίρους, ὁπόσα ἠρώτων, καὶ ἱκανῶς τῆς τοιαύτης ξυνουσίας ἔχων ἐπὶ τὴν διάλεξιν ἀνίστατο λοιπὸν τὴν ἐς πάντας, οὐ πρὸ μεσημβρίας, ἀλλ' ὁπότε μάλιστα ἡ ἡμέρα ἑστήκοι. καὶ διαλεχθεὶς ἂν ὡς ἀπαρκεῖν ᾤετο, ἠλείφετό τε καὶ τριψάμενος ἵει ἑαυτὸν ἐς ὕδωρ ψυχρὸν γῆρας ἀνθρώπων καλῶν τὰ βαλανεῖα: τῆς γοῦν ̓Αντιοχείας ἀποκλεισθείσης ἐς αὐτὰ ἐπὶ μεγάλοις ἁμαρτήμασιν “ἔδωκεν ὑμῖν” ἔφη “ὁ βασιλεὺς κακοῖς οὖσι βιῶναι πλείονα ἔτη.” ̓Εφεσίων δὲ βουλομένων καταλιθῶσαι τὸν ἄρχοντα ἐπὶ τῷ μὴ ἐκπυροῦν τὰ βαλανεῖα “ὑμεῖς μὲν τὸν ἄρχοντα” ἔφη “αἰτιᾶσθε, ἐπειδὴ πονηρῶς λοῦσθε, ἐγὼ δὲ ὑμᾶς, ὅτι λοῦσθε.” 1.33. ἐπεὶ δὲ χαίρειν ὁ βασιλεὺς ἔφη καὶ ἀγάλλεσθαι ἥκοντι μᾶλλον, ἢ εἰ τὰ Περσῶν καὶ ̓Ινδῶν πρὸς τοῖς οὖσιν αὐτῷ ἐκτήσατο, ξένον τε ποιεῖσθαι καὶ κοινωνὸν τῆς βασιλείου στέγης, “εἰ ἐγώ σε, ὦ βασιλεῦ,” εἶπεν “ἐς πατρίδα τὴν ἐμὴν Τύανα ἥκοντα ἠξίουν οἰκεῖν οὗ ἐγώ, οἰκῆσαι ἂν ἤρας;” “μὰ Δί'” εἶπεν “εἰ μὴ τοσαύτην γε οἰκίαν οἰκήσειν ἔμελλον, ὁπόσην δορυφόρους τε καὶ σωματοφύλακας ἐμοὺς αὐτόν τε ἐμὲ λαμπρῶς δέξασθαι.” “ὁ αὐτὸς οὖν” ἔφη “καὶ παρ' ἐμοῦ λόγος: εἰ γὰρ ὑπὲρ ἐμαυτὸν οἰκήσω, πονήρως διαιτήσομαι, τὸ γὰρ ὑπερβάλλον λυπεῖ τοὺς σοφοὺς μᾶλλον ἢ ὑμᾶς τὸ ἐλλεῖπον: ξενιζέτω με οὖν ἰδιώτης ἔχων ὁπόσα ἐγώ, σοὶ δὲ ἐγὼ ξυνέσομαι ὁπόσα βούλει.” ξυνεχώρει ὁ βασιλεύς, ὡς μὴ ἀηδές τι αὐτῷ λάθοι πράξας, καὶ ᾤκησε παρ' ἀνδρὶ Βαβυλωνίῳ χρηστῷ τε καὶ ἄλλως γενναίῳ. δειπνοῦντι δὲ ἤδη εὐνοῦχος ἐφίσταται τῶν τὰς ἀγγελίας διαφερόντων καὶ προσειπὼν τὸν ἄνδρα “βασιλεὺς” ἔφη “δωρεῖταί σε δέκα δωρεαῖς καὶ ποιεῖται κύριον τοῦ ἐπαγγεῖλαι αὐτάς, δεῖται δέ σου μὴ μικρὰ αἰτῆσαι, μεγαλοφροσύνην γὰρ ἐνδείξασθαι σοί τε καὶ ἡμῖν βούλεται.” ἐπαινέσας δὲ τὴν ἐπαγγελίαν “πότε οὖν χρὴ αἰτεῖν;” ἤρετο, ὁ δὲ “αὔριον” ἔφη, καὶ ἅμα ἐφοίτησε παρὰ πάντας τοὺς βασιλέως φίλους τε καὶ ξυγγενεῖς, παρεῖναι κελεύων αἰτοῦντι καὶ τιμωμένῳ τῷ ἀνδρί. φησὶ δὲ ὁ Δάμις ξυνιέναι μέν, ὅτι μηδὲν αἰτήσοι, τόν τε τρόπον αὐτοῦ καθεωρακὼς καὶ εἰδὼς εὐχόμενον τοῖς θεοῖς εὐχὴν τοιαύτην. “ὦ θεοί, δοίητε μοι μικρὰ ἔχειν καὶ δεῖσθαι μηδενός.” ἐφεστηκότα μέντοι ὁρῶν καὶ ἐνθυμουμένῳ ὅμοιον οἴεσθαι ὡς αἰτήσοι μέν, βασανίζοι δέ, ὅ τι μέλλει αἰτήσειν. ὁ δὲ ἑσπέρας ἤδη “ὦ Δάμι,” ἔφη “θεωρῶ πρὸς ἐμαυτόν, ἐξ ὅτου ποτὲ οἱ βάρβαροι τοὺς εὐνούχους σώφρονας ἡγοῦνται καὶ ἐς τὰς γυναικωνίτιδας ἐσάγονται.” “ἀλλὰ τοῦτο,” ἔφη “ὦ ̓Απολλώνιε, καὶ παιδὶ δῆλον: ἐπειδὴ γὰρ ἡ τομὴ τὸ ἀφροδισιάζειν ἀφαιρεῖται σφᾶς, ἀνεῖνταί σφισιν αἱ γυναικωνίτιδες, κἂν ξυγκαθεύδειν ταῖς γυναιξὶ βούλωνται.” “τὸ δὲ ἐρᾶν” εἶπεν “ἢ τὸ ξυγγίγνεσθαι γυναιξὶν ἐκτετμῆσθαι αὐτοὺς οἴει;” “ἄμφω,” ἔφη “εἰ γὰρ σβεσθείη τὸ μόριον ὑφ' οὗ διοιστρεῖται τὸ σῶμα, οὐδ' ἂν τὸ ἐρᾶν ἐπέλθοι οὐδενί.” ὁ δὲ βραχὺ ἐπισχὼν “αὔριον,” ἔφη “ὦ Δάμι, μάθοις ἄν, ὅτι καὶ εὐνοῦχοι ἐρῶσι καὶ τὸ ἐπιθυμητικόν, ὅπερ ἐσάγονται διὰ τῶν ὀφθαλμῶν, οὐκ ἀπομαραίνεται σφῶν, ἀλλ' ἐμμένει θερμόν τε καὶ ζώπυρον, δεῖ γάρ τι περιπεσεῖν, ὃ τὸν σὸν ἐλέγξει λόγον. εἰ δὲ καὶ τέχνη τις ἦν ἀνθρωπεία τύραννός τε καὶ δυνατὴ τὰ τοιαῦτα ἐξωθεῖν τῆς γνώμης, οὐκ ἄν μοι δοκῶ τοὺς εὐνούχους ποτὲ ἐς τὰ τῶν σωφρονούντων ἤθη προσγράψαι κατηναγκασμένους τὴν σωφροσύνην καὶ βιαίῳ τέχνῃ ἐς τὸ μὴ ἐρᾶν ἠγμένους. σωφροσύνη γὰρ τὸ ὀρεγόμενόν τε καὶ ὁρμῶντα μὴ ἡττᾶσθαι ἀφροδισίων, ἀλλ' ἀπέχεσθαι καὶ κρείττω φαίνεσθαι τῆς λύττης ταύτης.” 6.1. Αἰθιοπία δὲ τῆς μὲν ὑπὸ ἡλίῳ πάσης ἐπέχει τὸ ἑσπέριον κέρας, ὥσπερ ̓Ινδοὶ τὸ πρὸς ἕω, κατὰ Μερόην δ' Αἰγύπτῳ ξυνάπτουσα καί τι τῆς ἀμαρτύρου Λιβύης ἐπελθοῦσα τελευτᾷ ἐς θάλατταν, ἣν ̓Ωκεανὸν οἱ ποιηταὶ καλοῦσι, τὸ περὶ γῆν ἅπαν ὧδε ἐπονομάζοντες. ποταμὸν δὲ Νεῖλον Αἰγύπτῳ δίδωσιν, ὃς ἐκ Καταδούπων ἀρχόμενος, ἣν ἐπικλύζει πᾶσαν Αἴγυπτον ἀπ' Αἰθιόπων ἄγει. μέγεθος μὲν οὖν οὐκ ἀξία παραβεβλῆσθαι πρὸς ̓Ινδοὺς ἥδε ἡ χώρα, ὅτι μηδ' ἄλλη μηδεμία, ὁπόσαι κατ' ἀνθρώπους ὀνομασταὶ ἤπειροι, εἰ δὲ καὶ πᾶσαν Αἴγυπτον Αἰθιοπίᾳ ξυμβάλοιμεν, τουτὶ δὲ ἡγώμεθα καὶ τὸν ποταμὸν πράττειν, οὔπω ξύμμετροι πρὸς τὴν ̓Ινδῶν ἄμφω, τοσαύτῃ ξυντεθείσα, ποταμοὶ δὲ ἀμφοῖν ὅμοιοι λογισαμένῳ τὰ ̓Ινδοῦ τε καὶ Νείλου: ἐπιρραίνουσί τε γὰρ τὰς ἠπείρους ἐν ὥρᾳ ἔτους, ὁπότε ἡ γῆ ἐρᾷ τούτου, ποταμῶν τε παρέχονται μόνοι τὸν κροκόδειλον καὶ τὸν ἵππον, λόγοι τε ὀργίων ἐπ' αὐτοῖς ἴσοι, πολλὰ γὰρ τῶν ̓Ινδῶν καὶ Νείλῳ ἐπιθειάζεται. τὴν δὲ ὁμοιότητα τῶν ἠπείρων πιστούσθων μὲν καὶ τὰ ἐν αὐταῖς ἀρώματα, πιστούσθων δὲ καὶ οἱ λέοντες καὶ ὁ ἐλέφας ἐν ἑκατέρᾳ ἁλισκόμενός τε καὶ δουλεύων. βόσκουσι δὲ καὶ θηρία, οἷα οὐχ ἑτέρωθι, καὶ ἀνθρώπους μέλανας, ὃ μὴ ἄλλαι ἤπειροι, Πυγμαίων τε ἐν αὐταῖς ἔθνη καὶ ὑλακτούντων ἄλλο ἄλλῃ καὶ ὧδε θαυμαστά. γρῦπες δὲ ̓Ινδῶν καὶ μύρμηκες Αἰθιόπων εἰ καὶ ἀνόμοιοι τὴν ἰδέαν εἰσίν, ἀλλ' ὅμοιά γε, ὥς φασι, βούλονται, χρυσοῦ γὰρ φύλακες ἐν ἑκατέρᾳ ᾅδονται τὸ χρυσόγεων τῶν ἠπείρων ἀσπαζόμενοι. ἀλλὰ μὴ πλείω ὑπὲρ τούτων, ὁ δὲ λόγος ἐς τὸ ἑαυτοῦ ἴτω καὶ ἐχώμεθα τοῦ ἀνδρός. 6.1. τὴν μὲν δὴ ἑσπέραν ἐκείνην μέτριά τε καὶ οὐκ ἄξια τοῦ ἀναγράψαι σπουδάσαντες ἐκοιμήθησαν οὗ ἐδείπνησαν, ἅμα δὲ τῇ ἡμέρᾳ ὁ μὲν ̓Απολλώνιος, ὥσπερ εἰώθει, θεραπεύσας τὸν ̔́Ηλιον ἐφειστήκει τινὶ γνώμῃ, προσδραμὼν δὲ αὐτῷ Νεῖλος, ὅσπερ ἦν νεώτατος τῶν Γυμνῶν “ἡμεῖς” ἔφη “παρὰ σὲ ἥκομεν.” “εἰκότως,” εἶπεν ὁ ̓Απολλώνιος “καὶ γὰρ ἐγὼ πρὸς ὑμᾶς ὁδὸν τὴν ἀπὸ θαλάττης ἐνταῦθα.” καὶ εἰπὼν ταῦτα εἵπετο τῷ Νείλῳ. προσειπὼν οὖν καὶ προσρηθείς, ξυνέτυχον δὲ ἀλλήλοις περὶ τὴν στοάν, “ποῖ,” ἔφη “ξυνεσόμεθα;” “ἐνταῦθα” ἔφη ὁ Θεσπεσίων δείξας τὸ ἄλσος. ὁ δὲ Θεσπεσίων πρεσβύτατος ἦν τῶν Γυμνῶν, καὶ ἡγεῖτο μὲν αὐτὸς πᾶσιν, οἱ δέ, ὥσπερ ̔Ελλανοδίκαι τῷ πρεσβυτάτῳ, εἵποντο κοσμίῳ ἅμα καὶ σχολαίῳ βαδίσματι. ἐπεὶ δ' ἐκάθισαν, ὡς ἔτυχε, τουτὶ γὰρ οὐκέτι ἐν κόσμῳ ἔδρων, ἐς τὸν Θεσπεσίωνα εἶδον πάντες οἷον ἑστιάτορα τοῦ λόγου, ὁ δὲ ἤρξατο ἐνθένδε: “τὴν Πυθὼ καὶ τὴν ̓Ολυμπίαν ἐπεσκέφθαι σέ φασιν, ̓Απολλώνιε, τουτὶ γὰρ ἀπήγγειλεν ἐνταῦθα καὶ Στρατοκλῆς ὁ Φάριος ἐντετυχηκέναι σοι φάσκων ἐκεῖ, καὶ τὴν μὲν Πυθὼ τοὺς ἐς αὐτὴν ἥκοντας αὐλῷ τε παραπέμπειν καὶ ᾠδαῖς καὶ ψάλσει, κωμῳδίας τε καὶ τραγῳδίας ἀξιοῦν, εἶτα τὴν ἀγωνίαν παρέχειν τὴν γυμνὴν ὀψὲ τούτων, τὴν δὲ ̓Ολυμπίαν τὰ μὲν τοιαῦτα ἐξελεῖν ὡς ἀνάρμοστα καὶ οὐ χρηστὰ ἐκεῖ, παρέχεσθαι δὲ τοῖς ἐς αὐτὴν ἰοῦσιν ἀθλητὰς γυμνούς, ̔Ηρακλέους ταῦτα ξυνθέντος: τοῦτο ἡγοῦ παρὰ τὴν ̓Ινδῶν σοφίαν τὰ ἐνταῦθα: οἱ μὲν γάρ, ὥσπερ ἐς τὴν Πυθὼ καλοῦντες, ποικίλαις δημαγωγοῦσιν ἴυγξιν, ἡμεῖς δέ, ὥσπερ ἐν ̓Ολυμπίᾳ, γυμνοί.” οὐχ ὑποστρώννυσιν ἡ γῆ οὐδὲν ἐνταῦθα, οὐδὲ γάλα ὥσπερ βάκχαις ἢ οἶνον δίδωσιν, οὐδὲ μετεώρους ἡμᾶς ὁ ἀὴρ φέρει, ἀλλ' αὐτὴν ὑπεστορεσμένοι τὴν γῆν ζῶμεν μετέχοντες αὐτῆς τὰ κατὰ φύσιν, ὡς χαίρουσα διδοίη αὐτὰ καὶ μὴ βασανίζοιτο ἄκουσα. ὅτι δ' οὐκ ἀδυνατοῦμεν σοφίζεσθαι “τὸ δεῖνα” ἔφη “δένδρον,” πτελέα δὲ ἦν, τρίτον ἀπ' ἐκείνου, ὑφ' ᾧ διελέγοντο, “πρόσειπε τὸν σοφὸν ̓Απολλώνιον.” καὶ προσεῖπε μὲν αὐτόν, ὡς ἐκελεύσθη, τὸ δένδρον, ἡ φωνὴ δὲ ἦν ἔναρθρός τε καὶ θῆλυς. ἀπεσήμαινε δὲ πρὸς τοὺς ̓Ινδοὺς ταῦτα μεταστήσειν ἡγούμενος τὸν ̓Απολλώνιον τῆς ὑπὲρ αὐτῶν δόξης, ἐπειδὴ διῄει ἐς πάντας λόγους τε ̓Ινδῶν καὶ ἔργα. προσετίθει δὲ κἀκεῖνα, ὡς ἀπόχρη τῷ σοφῷ βρώσεώς τε καθαρῷ εἶναι, ὁπόση ἔμπνους, ἱμέρου τε, ὃς φοιτᾷ δι' ὀμμάτων, φθόνου τε, ὃς διδάσκαλος ἀδίκων ἐπὶ χεῖρα καὶ γνώμην ἥκει, θαυμασιουργίας τε καὶ βιαίου τέχνης μὴ δεῖσθαι ἀλήθειαν. “σκέψαι γὰρ τὸν ̓Απόλλω” εἶπε “τὸν Δελφικόν, ὃς τὰ μέσα τῆς ̔Ελλάδος ἐπὶ προρρήσει λογίων ἔχει: ἐνταῦθα τοίνυν, ὥς που καὶ αὐτὸς γιγνώσκεις, ὁ μὲν τῆς ὀμφῆς δεόμενος ἐρωτᾷ βραχὺ ἐρώτημα, ὁ δὲ ̓Απόλλων οὐδὲν τερατευσάμενος λέγει, ὁπόσα οἶδε. καίτοι ῥᾴδιόν γε ἦν αὐτῷ σεῖσαι μὲν τὸν Παρνασὸν πάντα, τὴν Κασταλίαν δὲ οἰνοχοῆσαι μεταβαλόντι τὰς πηγάς, Κηφισῷ δὲ μὴ ξυγχωρῆσαι ποταμῷ εἶναι, ὁ δὲ οὐδὲν τούτων ἐπικομπάσας ἀναφαίνει τἀληθὲς αὐτό. ἡγώμεθα δὲ μηδὲ τὸν χρυσὸν ἢ τὰ δοκοῦντα λαμπρὰ τῶν ἀναθημάτων ἑκόντι αὐτῷ φοιτᾶν, μηδὲ τῷ νεῷ τὸν ̓Απόλλω χαίρειν, εἰ καὶ διπλάσιος ἀποφανθείη τοῦ νῦν ὄντος: ᾤκησε γάρ ποτε καὶ λιτὴν στέγην ὁ θεὸς οὗτος, καὶ καλύβη αὐτῷ ξυνεπλάσθη μικρά, ἐς ἣν ξυμβαλέσθαι λέγονται μέλιτται μὲν κηρόν, πτερὰ δὲ ὄρνιθες. εὐτέλεια γὰρ διδάσκαλος μὲν σοφίας, διδάσκαλος δὲ ἀληθείας, ἣν ἐπαινῶν σοφὸς ἀτεχνῶς δόξεις ἐκλαθόμενος τῶν παρ' ̓Ινδοῖς μύθων. τὸ γὰρ πρᾶττε ἢ μὴ πρᾶττε, ἢ οἶδα ἢ οὐκ οἶδα, ἢ τὸ δεῖνα, ἀλλὰ μὴ τὸ δεῖνα, τί δεῖται κτύπου; τί δὲ τοῦ βροντᾶν, μᾶλλον δὲ τοῦ ἐμβεβροντῆσθαι; εἶδες ἐν ζωγραφίας λόγοις καὶ τὸν τοῦ Προδίκου ̔Ηρακλέα, ὡς ἔφηβος μὲν ὁ ̔Ηρακλῆς, οὔπω δὲ ἐν αἱρέσει τοῦ βίου, κακία δ' αὐτὸν καὶ ἀρετὴ διαλαβοῦσαι παρὰ σφᾶς ἄγουσιν, ἡ μὲν χρυσῷ τε κατεσκευασμένη καὶ ὅρμοις ἐσθῆτί τε ἁλιπορφύρῳ καὶ παρειᾶς ἄνθει καὶ χαίτης ἀναπλοκαῖς καὶ γραφαῖς ὀμμάτων, ἔστι δ' αὐτῇ καὶ χρυσοῦν πέδιλον, γέγραπται γὰρ καὶ τούτῳ ἐνσοβοῦσα, ἡ δ' αὖ πεπονηκυίᾳ μὲν προσφερής, τραχὺ δὲ ὁρῶσα, τὸν δὲ αὐχμὸν πεποιημένη κόσμημα καὶ ἀνυπόδετος ἡ ἀρετὴ καὶ λιτὴ τὴν ἐσθῆτα, καὶ γυμνὴ δ' ἂν ἐφαίνετο, εἰ μὴ ἐγίγνωσκε τὸ ἐν θηλείαις εὔσχημον. ἡγοῦ δὴ καὶ σεαυτόν, ̓Απολλώνιε, μέσον τῆς ̓Ινδικῆς τε καὶ τῆς ἡμεδαπῆς σοφίας ἑστάναι, καὶ τῆς μὲν ἀκούειν λεγούσης, ὡς ὑποστορέσει σοι ἄνθη καθεύδοντι, καί, νὴ Δί', ὡς ποτιεῖ γάλακτι καὶ ὡς κηρίοις θρέψει, καὶ ὡς νέκταρ σοὶ τι παρ' αὐτῆς ἔσται καὶ πτερά, ὁπότε βούλοιο, τρίποδάς τε ἐσκυκλήσει πίνοντι καὶ χρυσοῦς θρόνους, καὶ πονήσεις οὐδέν, ἀλλ' αὐτόματά σοι βαδιεῖται πάντα, τῆς δέ γε ἑτέρας, ὡς χαμευνεῖν μὲν ἐν αὐχμῷ προσήκει, γυμνὸν δέ, ὥσπερ ἡμεῖς, μοχθοῦντα φαίνεσθαι, ὃ δὲ μὴ πονήσαντί σοι ἀφίκετο, μήτε φίλον ἡγεῖσθαι μήτε ἡδύ, μηδὲ ἀλαζόνα εἶναι μηδὲ τύφου θηρατήν, ἀπέχεσθαι δὲ καὶ ὀνειράτων ὄψεις, ὁπόσαι ἀπὸ τῆς γῆς αἴρουσιν. εἰ μὲν δὴ κατὰ τὸν ̔Ηρακλέα αἱροῖο καὶ δόξῃ ἀδαμαντίνῃ χρῷο μὴ ἀτιμάζων ἀλήθειαν, μηδὲ τὴν κατὰ φύσιν εὐτέλειαν παραιτούμενος πολλοὺς μὲν ᾑρηκέναι φήσεις λέοντας, πολλὰς δὲ ὕδρας ἐκτετμῆσθαί σοι Γηρυόνας τε καὶ Νέσσους καὶ ὁπόσοι ἐκείνου ἆθλοι, εἰ δὲ τὸ τῶν ἀγειρόντων ἀσπάσῃ, κολακεύσεις ὀφθαλμούς τε καὶ ὦτα καὶ οὔτε σοφώτερος ἑτέρου δόξεις γενήσῃ τε ἆθλος ἀνδρὸς Αἰγυπτίου Γυμνοῦ.”

1.1. The votaries of Pythagoras of Samos have this story to tell of him, that he was not an Ionian at all, but that, once on a time in Troy, he had been Euphorbus, and that he had come to life after death, but had died as the songs of Homer relate. And they say that he declined to wear apparel made from dead animal products and, to guard his purity, abstained from all flesh diet, and from the offering of animals in sacrifice. For that he would not stain the altars with blood; nay, rather the honey-cake and frankincense and the hymn of praise, these they say were the offerings made to the Gods by this man, who realized that they welcome such tribute more than they do the hecatombs and the knife laid upon the sacrificial basket. For they say that he had of a certainty social intercourse with the gods, and learnt from them the conditions under which they take pleasure in men or are disgusted, and on this intercourse he based his account of nature. For he said that, whereas other men only make conjectures about divinity and make guesses that contradict one another concerning it, — in his own case he said that Apollo had come to him acknowledging that he was the god in person; and that Athena and the Muses and other gods, whose forms and names men did not yet know, had also consorted with him though without making such acknowledgment. And the followers of Pythagoras accepted as law any decisions communicated by him, and honored him as an emissary from Zeus, but imposed, out of respect for their divine character, a ritual silence on themselves. For many were the divine and ineffable secrets which they had heard, but which it was difficult for any to keep who had not previously learnt that silence also is a mode of speech.Moreover they declare that Empedocles of Acragas had trodden this way of wisdom when he wrote the lineRejoice ye, for I am unto you an immortal God, and no more mortal.And this also:For erewhile, I already became both girl and boy.And the story that he made at Olympia a bull of pastry and sacrificed it to the god also shows that he approved of the sentiments of Pythagoras. And there is much else that they tell of those sages who observe the rule of Pythagoras; but I must not now enter upon such points, but hurry on to the work which I have set myself to complete. 1.14. ON one occasion, Euxenus asked Apollonius why so noble a thinker as he and one who was master of a diction so fine and nervous did not write a book. He replied: I have not yet kept silence. And forthwith he began to hold his tongue from a sense of duty, and kept absolute silence, though his eyes and his mind were taking note of very many things, and though most things were being stored in his memory. Indeed, when he reached the age of a hundred, he still surpassed Simonides in point of memory, and he used to chant a hymn addressed to memory, in which it is said that everything is worn and withered away by time, whereas time itself never ages, but remains immortal because of memory. Nevertheless his company was not without charm during the period of his silence; for he would maintain a conversation by the expression of his eyes, by gestures of his hands and nodding his head; nor did he strike men as gloomy or morse; for he retained his fondness for company and cheerfulness. This part of his life he says was the most uphill work he knew, since he practiced silence for five whole years; for he says he often had things to say and could not do so, and he was often obliged not to hear things the hearing of which would have enraged him, and often when he was moved and inclined to break out in a rebuke to others, he said to himself: Bear up then, my heart and tongue; and when reasoning offended him he had to give up for the time the refuting of it. 1.15. THESE years of silence he spent partly in Pamphylia and partly in Cilicia; and though his paths lay through such effeminate races as these, he never spoke nor was even induced to murmur. Whenever, however, he came on a city engaged in civil conflict (and many were divided into fractions over spectacles of a low kind), he would advance and show himself, and by indicating part of his intended rebuke by manual gesture or by look on his face, he would put an end to all the disorder, and people hushed their voices, as if they were engaged in the mysteries. Well, it is not so very difficult to restrain those who have started a quarrel about dances and horses, for those who are rioting about such matters, if they turn their eyes to a real man, blush and check themselves and easily recover their senses; but a city hard pressed by famine is not so tractable, nor so easily brought to a better mood by persuasive words and its passion quelled. But in the case of Apollonius, mere silence on his part was enough for those so affected. Anyhow, when he came to Aspendus in Pamphylia (and this city is built on the river Eurymedon, lesser only than two others about there), he found vetches on sale in the market, and the citizens were feeding upon this and on anything else they could get; for the rich men had shut up all the grain and were holding it up for export from the country. Consequently an excited crowd of all ages had set upon the governor, and were lighting a fire to burn him alive, although he was clinging to the statues of the Emperor, which were more dreaded at that time and more inviolable than the Zeus in Olympia; for they were statues of Tiberius, in whose reign a master is said to have been held guilty of impiety, merely because he struck his own slave when he had on his person a silver drachma coined with the image of Tiberius. Apollonius then went up to the governor and with a sign of his hand asked him what was the matter; and he answered that he had done no wrong, but was indeed being wronged quite as much as the populace; but, he said, if he could not get a hearing, he would perish along with the populace. Apollonius then turned to the bystanders, and beckoned to them that they must listen; and they not only held their tongues from wonderment at him, but they laid the brands they had kindled on the altars which were there. The governor then plucked up courage and said: This man and that man, and he named several, are to blame for the famine which has arisen; for they have taken away the grain and are keeping it, one in one part of the country and another in another. The inhabitants of Aspendus thereupon passed the word to one another to make for these men's estates, but Apollonius signed with his head, that they should do no such thing, but rather summon those who were to blame and obtain the grain from them with their consent. And when, after a little time the guilty parties arrived, he very nearly broke out in speech against them, so much was he affected by the tears of the crowd; for the children and women had all flocked together, and the old men were groaning and moaning as if they were on the point of dying by hunger. However, he respected his vow of silence and wrote on a writing board his indictment of the offenders and handed it to the governor to read out aloud; and his indictment ran as follows: Apollonius to the grain dealers of Aspendus. The earth is mother of us all, for she is just; but you, because you are unjust have pretended that she is your mother alone; and if you do not stop, I will not permit you to remain upon her. They were so terrified by these words, that they filled the market-place with grain and the city revived. 1.16. After the term of his silence was over he also visited the great Antioch, and passed into the sanctuary of Apollo Daphnaios, to which the Assyrians attach the legend of Arcadia. For they say that Daphne, the daughter of Ladon, there underwent her metamorphosis, and they have a river flowing there, the Ladon, and a laurel tree is worshipped by them which they say is the one substituted for the maiden; and cypress trees of enormous height surround the sanctuary, and the ground sends up springs both ample and placid, in which they say Apollo purifies himself by ablution. And there it is that the earth sends up a shoot of cypress, they say in honor of Cyparissus, an Assyrian youth; and the beauty of the shrub lends credence to the story of his metamorphosis. Well, perhaps I may seem to have fallen into a somewhat juvenile vein to approach my story by such legendary particulars as these, but my interest is not really mythology. What then is the purport of my narrative? Apollonius, when he beheld a sanctuary so charming and yet the home of no serious studies, but only of men half-barbarous and uncultivated, remarked: O Apollo, change these voiceless ones into trees, so that at least as cypresses they may become vocal. And when he saw the Ladon, he said: It is not your daughter alone that underwent a change, but you too, so far as one can see, have become a barbarian after being a Hellene and an Arcadian. And when he was minded to converse, he avoided the frequented regions and the disorderly, and said, that it was not people he wanted but real men; and he resorted to the more solemn places, and lived in such sanctuaries as were not shut up. At sunrise, indeed, he performed certain rites by himself, rites which he only communicated to those who had disciplined themselves by a four years' spell of silence; but during the rest of the day, in case the city was a Greek one, and the sacred rituals familiar to a Greek, he would call the priests together and talk wisely about the gods, and would correct them, supposing they had departed from the traditional forms. If, however, the rites were barbarous and peculiar, then he would find out who had founded them and on what occasion they were established, and having learnt the sort of cult it was, he would make suggestions, in case he could think of any improvement upon them, and then he would go in quest of his followers and bid them ask any questions they liked. For he said that it was the duty of philosophers of his school to hold converse at the earliest dawn with the gods, but as the day advanced, about the gods, and during the rest of the day to discuss human affairs in friendly intercourse. And having answered all the questions which his companions addressed to him, and when he had enough of their society, he would rise and give himself up for the rest to haranguing the general public, not however before midday, but as far as possible just when the day stood still. And when he thought he had enough of such discussion, he would be anointed and rubbed, and then fling himself into cold water, for he called hot baths the old age of men. At any rate when the people of Antioch were shut out of them because of the enormities committed there, he said: The emperor, for your sins, has granted you a new lease of life. And when the Ephesians wanted to stone their governor because he did not fire up the baths, he said to them: You are blaming your governor because you get such a sorry bath; but I blame you because you take a bath at all. 1.33. SINCE the king said that he was more pleased and delighted with his arrival than if he had added to his own possessions the wealth of Persia and India, and added that Apollonius must be his guest and share with him the royal roof, Apollonius remarked: Supposing, O king, that you came to my country of Tyana and I invited you to live where I live, would you care to do so? Why no, answered the king, unless I had a house to live in that was big enough to accommodate not only my escort and bodyguard, but myself as well, in a handsome manner. Then, said the other, I may use the same argument to you; for if I am housed above my rank, I shall be ill at ease, for superfluity distresses wise men more than deficiency distresses you. Let me therefore be entertained by some private person who has the same means as myself, and I will visit with you as often as you like. The king conceded this point, lest he should be betrayed into doing anything that might annoy him, and Apollonius took up his quarters with a gentleman of Babylon of good character and besides high-minded. But before he had finished dinner one of the eunuchs presented himself and addressed him thus: The king, he said, bestows upon you ten presents, and leaves you free to name them; but he is anxious that you should not ask for small trifles, for he wishes to exhibit to you and to us his generosity. Apollonius commended the message, and asked: Then when am I to ask for them? And the messenger replied: To-morrow, and at once went off to all the king's friends and kinsmen and bade them be present when the sage should prefer his demand and receive the honor. But Damis says that he expected him to ask for nothing, because he had studied his character and knew that he offered to the gods the following prayer: O ye gods, grant unto me to have little and to want nothing. However, as he saw him much preoccupied and, as it were, brooding, he determined that he was going to ask and anxiously turning over in his mind, what he should ask. But at eventide: Damis, said Apollonius, I am thinking over with myself the question of why the barbarians have regarded eunuchs as men sufficiently chaste to be allowed the free entry of the women's apartments. But, answered the other, O Apollonius, a child could tell you. For inasmuch as the operation has deprived them of the faculty, they are freely admitted into those apartments, no matter how far their wishes may go. But do you suppose the operation has removed their desires or the further aptitude? Both, replied Damis, for if you extinguish in a man the unruly member that lashes the body to madness, the fit of passion will come on him no more. After a brief pause, Apollonius said: To-morrow, Damis, you shall learn that even eunuchs are liable to fall in love, and that the desire which is contracted through the eyes is not extinguished in them, but abides alive and ready to burst into a flame; for that will occur which will refute your opinion. And even if there were really any human art of such tyrannical force that it could expel such feelings from the heart, I do not see how we could ever attribute to them any chastity of character, seeing that they would have no choice, having been by sheer force and artificially deprived of the faculty of falling in love. For chastity consists in not yielding to passion when the longing and impulse is felt, and in the abstinence which rises superior to this form of madness. Accordingly Damis answered and said: Here is a thing that we will examine another time, O Apollonius; but we had better consider now that answer you can make to-morrow to the king's magnificent offer. For you will perhaps ask for nothing at all, but you should be careful and be on your guard lest you should seem to decline any gift the king may offer, as they say, out of mere empty pride, for you see the land that you are in and that we are wholly in his power. And you must be on your guard against the accusation of treating him with contempt, and understand, that although we have sufficient means to carry us to India, yet what we have will not be sufficient to bring us back thence, and we have no other supply to fall back upon. 6.1. Ethiopia covers the western wing of the entire earth under the sun, just as India does the eastern wing; and at Meroe it adjoins Egypt, and, after skirting a part of Libya Incognita, it ends at the sea which the poets call by the name of the Ocean, that being the name they applied to the mass of water which surrounds the earth. This country supplies Egypt with the river Nile, which takes its rise at the cataracts (Catadupi), and brings down from Ethiopia all Egypt, the soil of which in flood-time it inundates. Now in size this country is not worthy of comparison with India, not for that matter is any of the continents that are famous among men; and even if you put together all Egypt with Ethiopia, and we may regard the river as so combining the two, we should not compare the two together with India, so vast is the standard of comparison. However their respective rivers, theIndus and the Nile, resemble one another, if we consider their creatures. For they both spread their moisture over the land in the summer season, when the earth most wants it, and unlike all other rivers they produced the crocodile and the river-horse; and the religious rites celebrated over them correspond with one another, for many of the religious invocations of the Indians are repeated in the case of the Nile. We have a proof of the similarity of the two countries in the spices which are found in them, also in the fact that the lion and the elephant are captured and confined in both the one and the other. They are also the haunts of animals not found elsewhere, and of black men — a feature not found in other continents — and we meet in them with races of pigmies and of people who bark in various ways instead of talking, and other wonders of the kind. And the griffins of the Indians and the ants of the Ethiopians, though they are dissimilar in form, yet, from what we hear, play similar parts; for in each country they are the guardians of gold, and devoted to the gold reefs of the two countries. But we will not pursue these subjects; for we must resume the course of our history and follow in the sage's footsteps. 6.20. Thereupon Thespesion as if anxious to drop the subject, put some questions to Apollonius, about the scourging in Sparta, and asked if the Lacedaemonians were smitten with rods in public. Yes, answered the other, as hard, O Thespesion, as men can smite them; and it is especially men of noble birth among them that are so treated. Then what do they do to menials, he asked, when they do wrong? They do not kill them nowadays, said Apollonius, as Lycurgus formerly allowed, but the same whip is used to them too. And what judgment does Hellas pass upon the matter? They flock, he answered, to see the spectacle with pleasure and utmost enthusiasm, as if to the festival of Hyacinthus, or to that of the naked boys. Then these excellent Hellenes are not ashamed, either to behold those publicly whipped who erewhile governed them or to reflect that they were governed by men who are whipped by men who are whipped before the eyes of all? And how is it that you did not reform this abuse? For they say that you interested yourself in the affairs of the Lacedaemonians, as of other people. So far as anything could be reformed, I gave them my advice, and they readily adopted it; for they are the freest of the Hellenes; but at the same time they will only listen to one who gives them good advice. Now the custom of scourging is a ceremony in honor of the Scythian Artemis, so they say, and was prescribed by oracles, and to oppose the regulations of the gods is in my opinion utter madness. 'Tis a poor wisdom, Apollonius, he replied, which you attribute to the gods of the Hellenes, if they countece scourging as a part of the discipline of freedom. It's not the scourging, he said, but the sprinkling of the altar with human blood that is important, for the Scythians too held the altar to be worthy thereof; but the Lacedaemonians modified the ceremony of sacrifice because of its implacable cruelty, and turned it into a contest of endurance, undergone without any loss of life, and yet securing to the goddess as first fruits an offering of their own blood. Why then, said the other, do they not sacrifice strangers right out to Artemis, as the Scythians formerly considered right to do? Because, he answered, it is not congenial to any of the Greeks to adopt in full rigor the manners and customs of barbarians. And yet, said the other, it seems to me that it would be more humane to sacrifice one or two of them than to enforce as they do a policy of exclusion against all foreigners.Let us not assail, said the other, O Thespesion, the law-giver Lycurgus; but we must understand him, and then we shall see that his prohibition to strangers to settle in Sparta and live there was not inspired on his part by mere boorish exclusiveness, but by a desire to keep the institutions of Sparta in their original purity by preventing outsiders from mingling in her life. Well, said the other, I should allow the men of Sparta to be what they claim to be, if they had ever lived with strangers, and yet had faithfully adhered to their home principles; for it was not by keeping true to themselves in the absence of strangers, but by doing so in spite of their presence, that they needed to show their superiority. But they, although they enforced his policy of excluding strangers, corrupted their institutions, and were found doing exactly the same as did those of the Greeks whom they most detested. Anyhow, their subsequent naval program and policy of imposing tribute was modelled entirely upon that of Athens, and they themselves ended by committing acts which they had themselves regarded as a just casus belli against the Athenians, whom they had no sooner beaten in the field than they humbly adopted, as if they were the beaten party, their pet institution. And the very fact that the goddess was introduced from Taurus and Scythia was the action of men who embraced alien customs. But if an oracle prescribed this, what want was there of the scourge? What need to feign an endurance fit for slaves? Had they wanted to prove the disdain that Lacedaemonians felt for death, they had I think done better to sacrifice a youth of Sparta with his own consent upon the altar. For this would have been a real proof of the superior courage of the Spartans, and would have disinclined Hellas from ranging herself in the opposite camp to them. But you will say that they had to save their young men for the battlefield; well, in that case the law which prevails among the Scythians, and sentences all men of sixty years of age to death, would have been more suitably introduced and followed among the Lacedaemonians then among the Scythians, supposing that they embrace death in its grim reality and not as a mere parade. These remarks of mine are directed not so much against the Lacedaemonians, as against yourself, O Apollonius. For if ancient institutions, whose hoary age defies our understanding of their origins, are to be examined in an unsympathetic spirit, and the reason why they are pleasing to heaven subjected to cold criticism, such a line of speculation will produce a crop of odd conclusions; for we could attack the mystery rite of Eleusis in the same way and ask, why it is this and not that; and the same with the rites of the Samothracians, for in their ritual they avoid one thing and insist on another; and the same with the Dionysiac ceremonies and the phallic symbol, and the figure erected in Cyllene, and before we know where we are we shall be picking holes in everything. Let us choose, therefore, any other topic you like, but respect the sentiment of Pythagoras, which is also our own; for it is better, if we can't hold our tongues about everything, at any rate to preserve silence about such matters as these. Apollonius replied and said, If, O Thespesion, you had wished to discuss the topic seriously, you would have found that the Lacedaemonians have many excellent arguments to advance in favor of their institutions, proving that they are sound and superior to those of other Hellenes; but since you are so averse to continue the discussion, and even regard it as impious to talk about such things, let us proceed to another subject, of great importance, as I am convinced, for it is about justice that I shall now put a question.

43. Cassius Dio, Roman History, 45.1.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tradition, pythagorean Found in books: Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 63

45.1.4. This man could distinguish most accurately of his contemporaries the order of the firmament and the differences between the stars, what they accomplish when by themselves and when together, by their conjunctions and by their intervals, and for this reason had incurred the charge of practising some forbidden art.

44. Hermas, Mandates, 11.1-11.2, 11.4, 11.7, 11.11-11.12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •pythagorean / pythagoreans, tradition Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 270

45. Censorinus, De Die Natali, 101.27 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •precepts, in the pythagorean tradition Found in books: Huffman, A History of Pythagoreanism (2019) 69

46. Iamblichus, Life of Pythagoras, 100, 174-176, 180-183, 197, 204, 209, 212-213, 233-234, 237, 239, 248, 250-253, 255-267, 37-57, 72, 99, 254 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 126

47. Porphyry, Letter To Marcella, 255 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •pythagorean / pythagoreans, tradition Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 267

48. Origen, Commentary On John, 5.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •pythagorean / pythagoreans, tradition Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 273

5.4. I feel myself growing dizzy with all this, and wonder whether, in obeying you, I have not been obeying God, nor walking in the footsteps of the saints, unless it be that my too great love to you, and my unwillingness to cause you any pain, has led me astray and caused me to think of all these excuses. We started from the words of the preacher, where he says: My son, beware of making many books. With this I compare a saying from the Proverbs of the same Solomon, In the multitude of words you shall not escape sin; but in sparing your lips you shall be wise. Here I ask whether speaking many words of whatever kind is a multitude of words (in the sense of the preacher), even if the many words a man speaks are sacred and connected with salvation. If this be the case, and if he who makes use of many salutary words is guilty of multitude of words, then Solomon himself did not escape this sin, for he spoke 1 Kings 4:32 three thousand proverbs, and five thousand songs, and he spoke of trees from the cedar that is in Lebanon even unto the hyssop that springs out of the wall, he spoke also of beasts and of fowl, and of creeping things and of fishes. How, I may ask, can any one give any course of instruction, without a multitude of words, using the phrase in its simplest sense? Does not Wisdom herself say to those who are perishing, Proverbs 1:24 I stretched out my words, and you heeded not? Do we not find Paul, too, extending his discourse from morning to midnight, Acts 20:7-9 when Eutychus was borne down with sleep and fell down, to the dismay of the hearers, who thought he was killed? If, then, the words are true, In much speaking you will not escape sin, and if Solomon was yet not guilty of great sin when he discoursed on the subjects above mentioned, nor Paul when he prolonged his discourse till midnight, then the question arises, What is that much speaking which is referred to? And then we may pass on to consider what are the many books. Now the entire Word of God, who was in the beginning with God, is not much speaking, is not words; for the Word is one, being composed of the many speculations (theoremata), each of which is a part of the Word in its entirety. Whatever words there be outside of this one, which promise to give any description and exposition, even though they be words about truth, none of these, to put it in a somewhat paradoxical way, is Word or Reason, they are all words or reasons. They are not the monad, far from it; they are not that which agrees and is one in itself, by their inner divisions and conflicts unity has departed from them, they have become numbers, perhaps infinite numbers. We are obliged, therefore, to say that whoever speaks that which is foreign to religion is using many words, while he who speaks the words of truth, even should he go over the whole field and omit nothing, is always speaking the one word. Nor are the saints guilty of much speaking, since they always have the aim in view which is connected with the one word. It appears, then, that the much speaking which is condemned is judged to be so rather from the nature of the views propounded, than from the number of the words pronounced. Let us see if we cannot conclude in the same way that all the sacred books are one book, but that those outside are the many books of the preacher. The proof of this must be drawn from Holy Scripture, and it will be most satisfactorily established if I am able to show that it is not only one book, taking the word now in its commoner meaning, that we find to be written about Christ. Christ is written about even in the Pentateuch; He is spoken of in each of the Prophets, and in the Psalms, and, in a word, as the Saviour Himself says, in all the Scriptures. He refers us to them all, when He says: John 5:39 Search the Scriptures, for in them ye think you have eternal life, and these are they which testify of Me. And if He refers us to the Scriptures as testifying of Him, it is not to one that He sends us, to the exclusion of another, but to all that speak of Him, those which, in the Psalms, He calls the chapter of the book, saying, In the chapter of the book it is written of Me. If any one proposes to take these words, In the chapter of the book it is written of Me, literally, and to apply them to this or that special passage where Christ is spoken of, let him tell us on what principle he warrants his preference for one book over another. If any one supposes that we are doing something of this kind ourselves, and applying the words in question to the book of Psalms, we deny that we do so, and we would urge that in that case the words should have been, In this book it is written of Me. But He speaks of all the books as one chapter, thus summing up in one all that is spoken of Christ for our instruction. In fact the book was seen by John, Revelation 5:1-5 written within and without, and sealed; and no one could open it to read it, and to loose the seals thereof, but the Lion of the tribe of Judah, the root of David, who has the key of David, Revelation 3:7 he that opens and none shall shut, and that shuts and none shall open. For the book here spoken of means the whole of Scripture; and it is written within (lit. in front), on account of the meaning which is obvious, and on the back, on account of its remoter and spiritual sense. Observe, in addition to this, if a proof that the sacred writings are one book, and those of an opposite character many, may not be found in the fact that there is one book of the living from which those who have proved unworthy to be in it are blotted out, as it is written: Let them be blotted out of the book of the living, while of those who are to undergo the judgment, there are books in the plural, as Daniel says: Daniel 7:10 The judgment was set, and the books were opened. But Moses also bears witness to the unity of the sacred book, when he says: Exodus 32:32 If Thou forgive the people their sins, forgive, but if not, then wipe me out of the book which You have written. The passage in Isaiah, too, I read in the same way. It is not peculiar to his prophecy that the words of the book should be sealed, and should neither be read by him who does not know letters, because he is ignorant of letters, nor by him who is learned, because the book is sealed. This is true of every writing, for every written work needs the reason (Logos) which closed it to open it. He shall shut, and none shall open, Isaiah 22:22 and when He opens no one can cast doubt on the interpretation He brings. Hence it is said that He shall open and no man shall shut. I infer a similar lesson from the book spoken of in Ezekiel, in which was written lamentation, and a song, and woe. For the whole book is full of the woe of the lost, and the song of the saved, and the lamentation of those between these two. And John, too, when he speaks of his eating the one roll, Revelation 10:9-10 in which both front and back were written on, means the whole of Scripture, one book which is, at first, most sweet when one begins, as it were, to chew it, but bitter in the revelation of himself which it makes to the conscience of each one who knows it. I will add to the proof of this an apostolic saying which has been quite misunderstood by the disciples of Marcion, who, therefore, set the Gospels at naught. The Apostle says: Romans 2:16 According to my Gospel in Christ Jesus; he does not speak of Gospels in the plural, and, hence, they argue that as the Apostle only speaks of one Gospel in the singular, there was only one in existence. But they fail to see that, as He is one of whom all the evangelists write, so the Gospel, though written by several hands, is, in effect, one. And, in fact, the Gospel, though written by four, is one. From these considerations, then, we learn what the one book is, and what the many books, and what I am now concerned about is, not the quantity I may write, but the effect of what I say, lest, if I fail in this point, and set forth anything against the truth itself, even in one of my writings, I should prove to have transgressed the commandment, and to be a writer of many books. Yet I see the heterodox assailing the holy Church of God in these days, under the pretence of higher wisdom, and bringing forward works in many volumes in which they offer expositions of the evangelical and apostolic writings, and I fear that if I should be silent and should not put before our members the saving and true doctrines, these teachers might get a hold of curious souls, which, in the absence of wholesome nourishment, might go after food that is forbidden, and, in fact, unclean and horrible. It appears to me, therefore, to be necessary that one who is able to represent in a genuine manner the doctrine of the Church, and to refute those dealers in knowledge, falsely so-called, should take his stand against historical fictions, and oppose to them the true and lofty evangelical message in which the agreement of the doctrines, found both in the so-called Old Testament and in the so-called New, appears so plainly and fully. You yourself felt at one time the lack of good representatives of the better cause, and were impatient of a faith which was at issue with reason and absurd, and you then, for the love you bore to the Lord, gave yourself to composition from which, however, in the exercise of the judgment with which you are endowed, you afterwards desisted. This is the defense which I think admits of being made for those who have the faculty of speaking and writing. But I am also pleading my own cause, as I now devote myself with what boldness I may to the work of exposition; for it may be that I am not endowed with that habit and disposition which he ought to have who is fitted by God to be a minister of the New Covet, not of the letter but of the spirit. <

49. Origen, Against Celsus, 2.32 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •pythagorean / pythagoreans, tradition Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 267

2.32. We have already shown that Jesus can be regarded neither as an arrogant man, nor a sorcerer; and therefore it is unnecessary to repeat our former arguments, lest, in replying to the tautologies of Celsus, we ourselves should be guilty of needless repetition. And now, in finding fault with our Lord's genealogy, there are certain points which occasion some difficulty even to Christians, and which, owing to the discrepancy between the genealogies, are advanced by some as arguments against their correctness, but which Celsus has not even mentioned. For Celsus, who is truly a braggart, and who professes to be acquainted with all matters relating to Christianity, does not know how to raise doubts in a skilful manner against the credibility of Scripture. But he asserts that the framers of the genealogies, from a feeling of pride, made Jesus to be descended from the first man, and from the kings of the Jews. And he thinks that he makes a notable charge when he adds, that the carpenters wife could not have been ignorant of the fact, had she been of such illustrious descent. But what has this to do with the question? Granted that she was not ignorant of her descent, how does that affect the result? Suppose that she were ignorant, how could her ignorance prove that she was not descended from the first man, or could not derive her origin from the Jewish kings? Does Celsus imagine that the poor must always be descended from ancestors who are poor, or that kings are always born of kings? But it appears folly to waste time upon such an argument as this, seeing it is well known that, even in our own days, some who are poorer than Mary are descended from ancestors of wealth and distinction, and that rulers of nations and kings have sprung from persons of no reputation.

50. Origen, On Prayer, 21.2.9-21.2.11 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •pythagorean / pythagoreans, tradition Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 273

51. Iamblicus, De Anima, 4.2.19, 4.5.61, 4.37.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •precepts, in the pythagorean tradition Found in books: Huffman, A History of Pythagoreanism (2019) 66, 67

52. Porphyry, Life of Pythagoras, 38, 40-41, 39 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Huffman, A History of Pythagoreanism (2019) 52, 53, 54, 56, 57, 58

39. Moreover, he enjoined the following. A cultivated and fruit-bearing plant, harmless to man and beast, should be neither injured nor destroyed. A deposit of money or of teachings should be faithfully preserved by the trustee. There are three kinds of things that deserve to be pursued and acquired; honorable and virtuous things, those that conduce to the use of life, and those that bring pleasures of the blameless, solid and grave kind, of course not the vulgar intoxicating kinds. of pleasures there were two kinds; one that indulges the bellies and lusts by a profusion of wealth, which he compared to the murderous songs of the Sirens; the other kind consists of things honest, just, and necessary to life, which are just as sweet as the first, without being followed by repentance; and these pleasures he compared to the harmony of the Muses.

53. Nag Hammadi, The Sentences of Sextus, 155-157, 430, 341 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 268

54. Diogenes Laertius, Lives of The Philosophers, 1.118, 8.1, 8.6-8.7, 8.9-8.10, 8.22-8.24 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •precepts, in the pythagorean tradition •pythagorean / pythagoreans, tradition Found in books: Huffman, A History of Pythagoreanism (2019) 52, 53, 54, 55, 56, 58, 61, 63, 64, 69, 70; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 256

1.118. The man gave the message; a day later the Ephesians attacked and defeated the Magnesians; they found Pherecydes dead and buried him on the spot with great honours. Another version is that he came to Delphi and hurled himself down from Mount Corycus. But Aristoxenus in his work On Pythagoras and his School affirms that he died a natural death and was buried by Pythagoras in Delos; another account again is that he died of a verminous disease, that Pythagoras was also present and inquired how he was, that he thrust his finger through the doorway and exclaimed, My skin tells its own tale, a phrase subsequently applied by the grammarians as equivalent to getting worse, although some wrongly understand it to mean all is going well. 8.1. BOOK 8: 1. PYTHAGORASPythagoras Having now completed our account of the philosophy of Ionia starting with Thales, as well as of its chief representatives, let us proceed to examine the philosophy of Italy, which was started by Pythagoras, son of the gem-engraver Mnesarchus, and according to Hermippus, a Samian, or, according to Aristoxenus, a Tyrrhenian from one of those islands which the Athenians held after clearing them of their Tyrrhenian inhabitants. Some indeed say that he was descended through Euthyphro, Hippasus and Marmacus from Cleonymus, who was exiled from Phlius, and that, as Marmacus lived in Samos, so Pythagoras was called a Samian. 8.6. There are some who insist, absurdly enough, that Pythagoras left no writings whatever. At all events Heraclitus, the physicist, almost shouts in our ear, Pythagoras, son of Mnesarchus, practised inquiry beyond all other men, and in this selection of his writings made himself a wisdom of his own, showing much learning but poor workmanship. The occasion of this remark was the opening words of Pythagoras's treatise On Nature, namely, Nay, I swear by the air I breathe, I swear by the water I drink, I will never suffer censure on account of this work. Pythagoras in fact wrote three books. On Education, On Statesmanship, and On Nature. 8.7. But the book which passes as the work of Pythagoras is by Lysis of Tarentum, a Pythagorean, who fled to Thebes and taught Epaminondas. Heraclides, the son of Serapion, in his Epitome of Sotion, says that he also wrote a poem On the Universe, and secondly the Sacred Poem which begins:Young men, come reverence in quietudeAll these my words;thirdly On the Soul, fourthly of Piety, fifthly Helothales the Father of Epicharmus of Cos, sixthly Croton, and other works as well. The same authority says that the poem On the Mysteries was written by Hippasus to defame Pythagoras, and that many others written by Aston of Croton were ascribed to Pythagoras. 8.9. The contents in general of the aforesaid three treatises of Pythagoras are as follows. He forbids us to pray for ourselves, because we do not know what will help us. Drinking he calls, in a word, a snare, and he discounteces all excess, saying that no one should go beyond due proportion either in drinking or in eating. of sexual indulgence, too, he says, Keep to the winter for sexual pleasures, in summer abstain; they are less harmful in autumn and spring, but they are always harmful and not conducive to health. Asked once when a man should consort with a woman, he replied, When you want to lose what strength you have. 8.10. He divides man's life into four quarters thus: Twenty years a boy, twenty years a youth, twenty years a young man, twenty years an old man; and these four periods correspond to the four seasons, the boy to spring, the youth to summer, the young man to autumn, and the old man to winter, meaning by youth one not yet grown up and by a young man a man of mature age. According to Timaeus, he was the first to say, Friends have all things in common and Friendship is equality; indeed, his disciples did put all their possessions into one common stock. For five whole years they had to keep silence, merely listening to his discourses without seeing him, until they passed an examination, and thenceforward they were admitted to his house and allowed to see him. They would never use coffins of cypress, because the sceptre of Zeus was made from it, so we are informed by Hermippus in his second book On Pythagoras. 8.22. He is said to have advised his disciples as follows: Always to say on entering their own doors:Where did I trespass? What did I achieve?And unfulfilled what duties did I leave?Not to let victims be brought for sacrifice to the gods, and to worship only at the altar unstained with blood. Not to call the gods to witness, man's duty being rather to strive to make his own word carry conviction. To honour their elders, on the principle that precedence in time gives a greater title to respect; for as in the world sunrise comes before sunset, so in human life the beginning before the end, and in all organic life birth precedes death. 8.23. And he further bade them to honour gods before demi-gods, heroes before men, and first among men their parents; and so to behave one to another as not to make friends into enemies, but to turn enemies into friends. To deem nothing their own. To support the law, to wage war on lawlessness. Never to kill or injure trees that are not wild, nor even any animal that does not injure man. That it is seemly and advisable neither to give way to unbridled laughter nor to wear sullen looks. To avoid excess of flesh, on a journey to let exertion and slackening alternate, to train the memory, in wrath to restrain hand and tongue, 8.24. to respect all divination, to sing to the lyre and by hymns to show due gratitude to gods and to good men. To abstain from beans because they are flatulent and partake most of the breath of life; and besides, it is better for the stomach if they are not taken, and this again will make our dreams in sleep smooth and untroubled.Alexander in his Successions of Philosophers says that he found in the Pythagorean memoirs the following tenets as well.

55. Augustine, The City of God, 5.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •tradition, pythagorean Found in books: Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 63

5.3. It is to no purpose, therefore, that that famous fiction about the potter's wheel is brought forward, which tells of the answer which Nigidius is said to have given when he was perplexed with this question, and on account of which he was called Figulus. For, having whirled round the potter's wheel with all his strength he marked it with ink, striking it twice with the utmost rapidity, so that the strokes seemed to fall on the very same part of it. Then, when the rotation had ceased, the marks which he had made were found upon the rim of the wheel at no small distance apart. Thus, said he, considering the great rapidity with which the celestial sphere revolves, even though twins were born with as short an interval between their births as there was between the strokes which I gave this wheel, that brief interval of time is equivalent to a very great distance in the celestial sphere. Hence, said he, come whatever dissimilitudes may be remarked in the habits and fortunes of twins. This argument is more fragile than the vessels which are fashioned by the rotation of that wheel. For if there is so much significance in the heavens which cannot be comprehended by observation of the constellations, that, in the case of twins, an inheritance may fall to the one and not to the other, why, in the case of others who are not twins, do they dare, having examined their constellations, to declare such things as pertain to that secret which no one can comprehend, and to attribute them to the precise moment of the birth of each individual? Now, if such predictions in connection with the natal hours of others who are not twins are to be vindicated on the ground that they are founded on the observation of more extended spaces in the heavens, while those very small moments of time which separated the births of twins, and correspond to minute portions of celestial space, are to be connected with trifling things about which the mathematicians are not wont to be consulted - for who would consult them as to when he is to sit, when to walk abroad, when and on what he is to dine? - how can we be justified in so speaking, when we can point out such manifold diversity both in the habits, doings, and destinies of twins?

56. Ambrose, Enarrationes In Xii Paslmos, 36.28 (4th cent. CE - 4th cent. CE) Tagged with subjects: •pythagorean / pythagoreans, tradition Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 270

57. Jerome, Chronicon Eusebii (Interpretatio Chronicae Eusebii Pamphili), 183.4 = Suet. F 85* Reifferscheid (5th cent. CE - 5th cent. CE) Tagged with subjects: •tradition, pythagorean Found in books: Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 63

58. Ammonius, On The Difference of Similar Expressions, 307 Tagged with subjects: •pythagorean / pythagoreans, tradition Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 268

59. Anon., Sententiae Pythagoreorum, 10, 15-16, 255 Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 256, 268, 270, 274

60. Anon., Sentences of Clitarchus, 32, 31 Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 267

61. Basil of Caesarea, Comm. In Is., 14 Tagged with subjects: •tradition, pythagorean Found in books: Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 63

62. Porphyry, Contra Nemertium, 117.5-117.7 Tagged with subjects: •precepts, in the pythagorean tradition Found in books: Huffman, A History of Pythagoreanism (2019) 69

63. Anon., Scholia In Hesiodi Theogoniam, 11a, 14, 30, 31, 18 Tagged with subjects: •nan Found in books: Huffman, A History of Pythagoreanism (2019) 59

64. Bacchylides, Odes, 7.24 Tagged with subjects: •tradition, pythagorean Found in books: Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 63

65. Anon., Scholia On Argonautika, fr. 2, fr. 9, fr. 8, fr. 5, fr. 10, fr. 4 Tagged with subjects: •nan Found in books: Huffman, A History of Pythagoreanism (2019) 67, 70

66. Aristoxenus, Pythagorean Precepts, 1078a36 Tagged with subjects: •precepts, in the pythagorean tradition Found in books: Huffman, A History of Pythagoreanism (2019) 68

67. Ocellus, On The Nature of The Universe, 25-29, 52-53, 24 Tagged with subjects: •nan Found in books: Huffman, A History of Pythagoreanism (2019) 66

68. Justin Martyr, 1 Apology, First Apology, 14.4-14.5 Tagged with subjects: •pythagorean / pythagoreans, tradition Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 268

69. Zacharias of Mytilene, Life of Severus, 191 Tagged with subjects: •precepts, in the pythagorean tradition Found in books: Huffman, A History of Pythagoreanism (2019) 68

Tiresias: The Ancient Mediterranean Religions Source Database