| 1. Archilochus, Fragments, 19 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •strato of lampsacus Found in books: Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 16 |
| 2. Archilochus, Fragments, 19 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •strato of lampsacus Found in books: Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 16 |
3. Herodotus, Histories, 4.47-4.58, 4.85-4.86 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •strato of lampsacus Found in books: Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 260 | 4.47. They have made this discovery in a land that suits their purpose and has rivers that are their allies; for their country is flat and grassy and well-watered, and rivers run through it not very many fewer in number than the canals of Egypt. ,As many of them as are famous and can be entered from the sea, I shall name. There is the Ister, which has five mouths, and the Tyras, and Hypanis, and Borysthenes, and Panticapes, and Hypacuris, and Gerrhus, and Tanaïs. Their courses are as I shall indicate. 4.48. The Ister, the greatest of all rivers which we know, flows with the same volume in summer and winter; it is most westerly Scythian river of all, and the greatest because other rivers are its tributaries. ,Those that make it great, five flowing through the Scythian country, are these: the river called by Scythians Porata and by Greeks Pyretus, and besides this the Tiarantus, the Ararus, the Naparis, and the Ordessus. ,The first-named of these rivers is a great stream flowing east and uniting its waters with the Ister; the second, the Tiarantus, is more westerly and smaller; the Ararus, Naparis, and Ordessus flow between these two and pour their waters into the Ister. 4.49. These are the native-born Scythian rivers that help to swell it; but the Maris river, which commingles with the Ister, flows from the Agathyrsi. The Atlas, Auras, and Tibisis, three other great rivers that pour into it, flow north from the heights of Haemus. The Athrys, the Noes, and the Artanes flow into the Ister from the country of the Crobyzi in Thrace; the Cius river, which cuts through the middle of Haemus, from the Paeonians and the mountain range of Rhodope. ,The Angrus river flows north from Illyria into the Triballic plain and the Brongus river, and the Brongus into the Ister, which receives these two great rivers into itself. The Carpis and another river called Alpis also flow northward, from the country north of the Ombrici, to flow into it; ,for the Ister traverses the whole of Europe, rising among the Celts, who are the most westerly dwellers in Europe, except for the Cynetes, and flowing thus clean across Europe it issues forth along the borders of Scythia. 4.50. With these rivers aforesaid, and many others, too, as its tributaries, the Ister becomes the greatest river of all, while river for river the Nile surpasses it in volume, since that owes its volume of water to no tributary river or spring. ,But the Ister is always the same height in summer and winter, the reason for which, I think, is this. In winter it is of its customary size, or only a little greater than is natural to it, for in that country in winter there is very little rain, but snow everywhere. ,In the summer, the abundant snow that has fallen in winter melts and pours from all sides into the Ister; so this snow-melt pours into the river and helps to swell it and much violent rain besides, as the summer is the season of rain. ,And in proportion as the sun draws to itself more water in summer than in winter, the water that commingles with the Ister is many times more abundant in summer than it is in winter; these opposites keep the balance true, so that the volume of the river appears always the same. 4.51. One of the rivers of the Scythians, then, is the Ister. The next is the Tyras; this comes from the north, flowing at first out of a great lake, which is the boundary between the Scythian and the Neurian countries; at the mouth of the river there is a settlement of Greeks, who are called Tyritae. 4.52. The third river is the Hypanis; this comes from Scythia, flowing out of a great lake, around which wild, white horses graze. This lake is truly called the mother of the Hypanis. ,Here, then, the Hypanis rises; for five days' journey its waters are shallow and still sweet; after that for four days' journey seaward it is amazingly bitter, ,for a spring runs into it so bitter that although its volume is small its admixture taints the Hypanis, one of the few great rivers of the world. This spring is on the border between the farming Scythians and the Alazones; the name of it and of the place where it rises is in Scythian Exampaeus; in the Greek tongue, Sacred Ways. ,The Tyras and the Hypanis draw near together in the Alazones' country; after that they flow apart, the intervening space growing wider. 4.53. The fourth is the Borysthenes river. This is the next greatest after the Ister, and the most productive, in our judgment, not only of the Scythian but of all rivers, except the Egyptian Nile, with which no other river can be compared. ,But of the rest, the Borysthenes is the most productive; it provides the finest and best-nurturing pasture lands for beasts, and the fish in it are beyond all in their excellence and abundance. Its water is most sweet to drink, flowing with a clear current, whereas the other rivers are turbid. There is excellent soil on its banks, and very rich grass where the land is not planted; ,and self-formed crusts of salt abound at its mouth; it provides great spineless fish, called sturgeons, for salting, and many other wonderful things besides. ,Its course is from the north, and it is known as far as the Gerrhan land; that is, for forty days' voyage; beyond that, no one can say through what nations it flows; but it is plain that it flows through desolate country to the land of the farming Scythians, who live beside it for a ten days' voyage. ,This is the only river, besides the Nile, whose source I cannot identify; nor, I think, can any Greek. When the Borysthenes comes near the sea, the Hypanis mingles with it, running into the same marsh; ,the land between these rivers, where the land projects like a ship's beak, is called Hippolaus' promontory; a temple of Demeter stands there. The settlement of the Borystheneïtae is beyond the temple, on the Hypanis. 4.54. This is the produce of these rivers, and after these there is a fifth river called Panticapas; this also flows from the north out of a lake, and the land between it and the Borysthenes is inhabited by the farming Scythians; it flows into the woodland country, after passing which it mingles with the Borysthenes. 4.55. The sixth is the Hypacuris river, which rises from a lake, and flowing through the midst of the nomadic Scythians flows out near the city of Carcine, bordering on its right the Woodland and the region called the Racecourse of Achilles . 4.56. The seventh river, the Gerrhus, separates from the Borysthenes at about the place which is the end of our knowledge of that river; at this place it separates, and has the same name as the place itself, Gerrhus; then in its course to the sea it divides the country of the Nomads and the country of the Royal Scythians, and empties into the Hypacuris. 4.57. The eighth is the Tanaïs river; in its upper course, this begins by flowing out of a great lake, and enters a yet greater lake called the Maeetian, which divides the Royal Scythians from the Sauromatae; another river, called Hyrgis, is a tributary of this Tanaïs. 4.58. These are the rivers of note with which the Scythians are provided. For rearing cattle, the grass growing in Scythia is the most productive of bile of all pastures which we know; that this is so can be judged by opening up the bodies of the cattle. 4.85. But Darius, when he came to that place in his march from Susa where the Bosporus was bridged in the territory of Calchedon, went aboard ship and sailed to the Dark Rocks (as they are called), which the Greeks say formerly moved; there, he sat on a headland and viewed the Pontus, a marvellous sight. ,For it is the most wonderful sea of all. Its length is eleven thousand one hundred stades, and its breadth three thousand three hundred stades at the place where it is widest. ,The channel at the entrance of this sea is four stades across; the narrow neck of the channel, called Bosporus, across which the bridge was thrown, is about one hundred and twenty stades long. The Bosporus reaches as far as to the Propontis; ,and the Propontis is five hundred stades wide and one thousand four hundred long; its outlet is the Hellespont, which is no wider than seven stades and four hundred long. The Hellespont empties into a gulf of the sea which we call Aegean. 4.86. These measurements have been made in this way: a ship will generally accomplish seventy thousand orguiae in a long day's voyage, and sixty thousand by night. ,This being granted, seeing that from the Pontus' mouth to the Phasis (which is the greatest length of the sea) it is a voyage of nine days and eight nights, the length of it will be one million one hundred and ten thousand orguiai, which make eleven thousand stades. ,From the Sindic region to Themiscura on the Thermodon river (the greatest width of the Pontus) it is a voyage of three days and two nights; that is, of three hundred and thirty thousand orguiai, or three thousand three hundred stades. ,Thus have I measured the Pontus and the Bosporus and Hellespont, and they are as I have said. Furthermore, a lake is seen issuing into the Pontus and not much smaller than the sea itself; it is called the Maeetian lake, and the mother of the Pontus. |
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| 4. Theopompus of Chios, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •strato of lampsacus Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 213 |
| 5. Xenophon, The Persian Expedition, (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 260 |
| 6. Theophrastus, Plant Explanations, 15.4.7 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •strato of lampsacus, Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 125 |
| 7. Straton of Lampsacus, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 126 |
| 8. Euclid, Optics, 2-3, 9, 1 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 23 |
| 9. Aristotle, Generation of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 128 |
| 10. Aristotle, Meteorology, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 241 |
| 11. Aristotle, Physics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •strato of lampsacus, Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 121 |
12. Apollonius of Rhodes, Argonautica, 4.236-4.493 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •strato of lampsacus Found in books: Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 260| 4.236. ὧς ἔφατʼ Αἰήτης· αὐτῷ δʼ ἐνὶ ἤματι Κόλχοι 4.237. νῆάς τʼ εἰρύσσαντο, καὶ ἄρμενα νηυσὶ βάλοντο, 4.238. αὐτῷ δʼ ἤματι πόντον ἀνήιον· οὐδέ κε φαίης 4.239. τόσσον νηίτην στόλον ἔμμεναι, ἀλλʼ οἰωνῶν 4.240. ἰλαδὸν ἄσπετον ἔθνος ἐπιβρομέειν πελάγεσσιν. 4.241. οἱ δʼ ἀνέμου λαιψηρὰ θεᾶς βουλῇσιν ἀέντος 4.242. Ἥρης, ὄφρʼ ὤκιστα κακὸν Πελίαο δόμοισιν 4.243. Αἰαίη Μήδεια Πελασγίδα γαῖαν ἵκηται, 4.244. ἠοῖ ἐνὶ τριτάτῃ πρυμνήσια νηὸς ἔδησαν 4.245. Παφλαγόνων ἀκτῇσι, πάροιθʼ Ἅλυος ποταμοῖο. 4.246. ἡ γάρ σφʼ ἐξαποβάντας ἀρέσσασθαι θυέεσσιν 4.247. ἠνώγει Ἑκάτην. καὶ δὴ τὰ μέν, ὅσσα θυηλὴν 4.248. κούρη πορσανέουσα τιτύσκετο, μήτε τις ἴστωρ 4.249. εἴη, μήτʼ ἐμὲ θυμὸς ἐποτρύνειεν ἀείδειν. 4.250. ἅζομαι αὐδῆσαι· τό γε μὴν ἕδος ἐξέτι κείνου, 4.251. ὅ ῥα θεᾷ ἥρωες ἐπὶ ῥηγμῖσιν ἔδειμαν, 4.252. ἀνδράσιν ὀψιγόνοισι μένει καὶ τῆμος ἰδέσθαι. 4.253. αὐτίκα δʼ Αἰσονίδης ἐμνήσατο, σὺν δὲ καὶ ὧλλοι 4.254. ἥρωες, Φινῆος, ὃ δὴ πλόον ἄλλον ἔειπεν 4.255. ἐξ Αἴης ἔσσεσθαι· ἀνώιστος δʼ ἐτέτυκτο 4.256. πᾶσιν ὁμῶς. Ἄργος δὲ λιλαιομένοις ἀγόρευσεν· 4.257. ‘Νισσόμεθʼ Ὀρχομενὸν τὴν ἔχραεν ὔμμι περῆσαι 4.258. νημερτὴς ὅδε μάντις, ὅτῳ ξυνέβητε πάροιθεν. 4.259. ἔστιν γὰρ πλόος ἄλλος, ὃν ἀθανάτων ἱερῆες 4.260. πέφραδον, οἳ Θήβης Τριτωνίδος ἐκγεγάασιν. 4.261. οὔπω τείρεα πάντα, τά τʼ οὐρανῷ εἱλίσσονται, 4.262. οὐδέ τί πω Δαναῶν ἱερὸν γένος ἦεν ἀκοῦσαι 4.263. πευθομένοις· οἶοι δʼ ἔσαν Ἀρκάδες Ἀπιδανῆες, 4.264. Ἀρκάδες, οἳ καὶ πρόσθε σεληναίης ὑδέονται 4.265. ζώειν, φηγὸν ἔδοντες ἐν οὔρεσιν. οὐδὲ Πελασγὶς 4.266. χθὼν τότε κυδαλίμοισιν ἀνάσσετο Δευκαλίδῃσιν, 4.267. ἦμος ὅτʼ Ἠερίη πολυλήιος ἐκλήιστο, 4.268. μήτηρ Αἴγυπτος προτερηγενέων αἰζηῶν, 4.269. καὶ ποταμὸς Τρίτων ἠύρροος, ᾧ ὕπο πᾶσα 4.270. ἄρδεται Ἠερίη· Διόθεν δέ μιν οὔποτε δεύει 4.271. ὄμβρος· ἅλις προχοῇσι δʼ ἀνασταχύουσιν ἄρουραι. 4.272. ἔνθεν δή τινά φασι πέριξ διὰ πᾶσαν ὁδεῦσαι 4.273. Εὐρώπην Ἀσίην τε βίῃ καὶ κάρτεϊ λαῶν 4.274. σφωιτέρων θάρσει τε πεποιθότα· μυρία δʼ ἄστη 4.275. νάσσατʼ ἐποιχόμενος, τὰ μὲν ἤ ποθι ναιετάουσιν, 4.276. ἠὲ καὶ οὔ· πουλὺς γὰρ ἄδην ἐπενήνοθεν αἰών. 4.277. αἶά γε μὴν ἔτι νῦν μένει ἔμπεδον υἱωνοί τε 4.278. τῶνδʼ ἀνδρῶν, οὓς ὅσγε καθίσσατο ναιέμεν Αἶαν, 4.279. οἳ δή τοι γραπτῦς πατέρων ἕθεν εἰρύονται, 4.280. κύρβιας, οἷς ἔνι πᾶσαι ὁδοὶ καὶ πείρατʼ ἔασιν 4.281. ὑγρῆς τε τραφερῆς τε πέριξ ἐπινισσομένοισιν. 4.282. ἔστι δέ τις ποταμός, ὕπατον κέρας Ὠκεανοῖο, 4.283. εὐρύς τε προβαθής τε καὶ ὁλκάδι νηὶ περῆσαι· 4.284. Ἴστρον μιν καλέοντες ἑκὰς διετεκμήραντο· 4.285. ὅς δή τοι τείως μὲν ἀπείρονα τέμνετʼ ἄρουραν 4.286. εἷς οἶος· πηγαὶ γὰρ ὑπὲρ πνοιῆς βορέαο 4.287. Ῥιπαίοις ἐν ὄρεσσιν ἀπόπροθι μορμύρουσιν. 4.288. ἀλλʼ ὁπόταν Θρῃκῶν Σκυθέων τʼ ἐπιβήσεται οὔρους, 4.289. ἔνθα διχῆ τὸ μὲν ἔνθα μετʼ ἠῴην ἅλα βάλλει 4.290. τῇδʼ ὕδωρ, τὸ δʼ ὄπισθε βαθὺν διὰ κόλπον ἵησιν 4.291. σχιζόμενος πόντου Τρινακρίου εἰσανέχοντα, 4.292. γαίῃ ὃς ὑμετέρῃ παρακέκλιται, εἰ ἐτεὸν δὴ 4.293. ὑμετέρης γαίης Ἀχελώιος ἐξανίησιν.’ 4.294. ὧς ἄρʼ ἔφη· τοῖσιν δὲ θεὰ τέρας ἐγγυάλιξεν 4.295. αἴσιον, ᾧ καὶ πάντες ἐπευφήμησαν ἰδόντες 4.296. στέλλεσθαι τήνδʼ οἶμον. ἐπιπρὸ γὰρ ὁλκὸς ἐτύχθη 4.297. οὐρανίης ἀκτῖνος, ὅπῃ καὶ ἀμεύσιμον ἦεν. 4.298. γηθόσυνοι δὲ Λύκοιο κατʼ αὐτόθι παῖδα λιπόντες 4.299. λαίφεσι πεπταμένοισιν ὑπεὶρ ἅλα ναυτίλλοντο, 4.300. οὔρεα Παφλαγόνων θηεύμενοι. οὐδὲ Κάραμβιν 4.301. γνάμψαν, ἐπεὶ πνοιαί τε καὶ οὐρανίου πυρὸς αἴγλη 4.302. μεῖνεν, ἕως Ἴστροιο μέγαν ῥόον εἰσαφίκοντο. 4.303. Κόλχοι δʼ αὖτʼ ἄλλοι μέν, ἐτώσια μαστεύοντες, 4.304. Κυανέας Πόντοιο διὲκ πέτρας ἐπέρησαν· 4.305. ἄλλοι δʼ αὖ ποταμὸν μετεκίαθον, οἷσιν ἄνασσεν 4.306. Ἄψυρτος, Καλὸν δὲ διὰ στόμα πεῖρε λιασθείς. 4.307. τῶ καὶ ὑπέφθη τούσγε βαλὼν ὕπερ αὐχένα γαίης 4.308. κόλπον ἔσω πόντοιο πανέσχατον Ἰονίοιο. 4.309. Ἴστρῳ γάρ τις νῆσος ἐέργεται οὔνομα Πεύκη, 4.310. τριγλώχιν, εὖρος μὲν ἐς αἰγιαλοὺς ἀνέχουσα, 4.311. στεινὸν δʼ αὖτʼ ἀγκῶνα ποτὶ ῥόον· ἀμφὶ δὲ δοιαὶ 4.312. σχίζονται προχοαί. τὴν μὲν καλέουσι Νάρηκος· 4.313. τὴν δʼ ὑπὸ τῇ νεάτῃ, Καλὸν στόμα. τῇ δὲ διαπρὸ 4.314. Ἄψυρτος Κόλχοι τε θοώτερον ὡρμήθησαν· 4.315. οἱ δʼ ὑψοῦ νήσοιο κατʼ ἀκροτάτης ἐνέοντο 4.316. τηλόθεν. εἱαμενῇσι δʼ ἐν ἄσπετα πώεα λεῖπον 4.317. ποιμένες ἄγραυλοι νηῶν φόβῳ, οἷά τε θῆρας 4.318. ὀσσόμενοι πόντου μεγακήτεος ἐξανιόντας. 4.319. οὐ γάρ πω ἁλίας γε πάρος ποθὶ νῆας ἴδοντο, 4.320. οὔτʼ οὖν Θρήιξιν μιγάδες Σκύθαι, οὐδὲ Σίγυννοι, 4.321. οὔτʼ οὖν Γραυκένιοι, οὔθʼ οἱ περὶ Λαύριον ἤδη 4.322. Σίνδοι ἐρημαῖον πεδίον μέγα ναιετάοντες. 4.323. αὐτὰρ ἐπεί τʼ Ἄγγουρον ὄρος, καὶ ἄπωθεν ἐόντα 4.324. Ἀγγούρου ὄρεος σκόπελον πάρα Καυλιακοῖο, 4.325. ᾧ πέρι δὴ σχίζων Ἴστρος ῥόον ἔνθα καὶ ἔνθα 4.326. βάλλει ἁλός, πεδίον τε τὸ Λαύριον ἠμείψαντο, 4.327. δή ῥα τότε Κρονίην Κόλχοι ἅλαδʼ ἐκπρομολόντες 4.328. πάντῃ, μή σφε λάθοιεν, ὑπετμήξαντο κελεύθους. 4.329. οἱ δʼ ὄπιθεν ποταμοῖο κατήλυθον, ἐκ δʼ ἐπέρησαν 4.330. δοιὰς Ἀρτέμιδος Βρυγηίδας ἀγχόθι νήσους. 4.331. τῶν δʼ ἤτοι ἑτέρῃ μὲν ἐν ἱερὸν ἔσκεν ἔδεθλον· 4.332. ἐν??δʼ ἑτέρῃ, πληθὺν πεφυλαγμένοι Ἀψύρτοιο, 4.333. βαῖνον· ἐπεὶ κείνας πολέων λίπον ἔνδοθι νήσους 4.334. αὔτως, ἁζόμενοι κούρην Διός· αἱ δὲ δὴ ἄλλαι 4.335. στεινόμεναι Κόλχοισι πόρους εἴρυντο θαλάσσης. 4.336. ὧς δὲ καὶ εἰς ἀκτὰς πληθὺν λίπεν ἀγχόθι νήσων 4.337. μέσφα Σαλαγγῶνος ποταμοῦ καὶ Νέστιδος αἴης. 4.338. ἔνθα κε λευγαλέῃ Μινύαι τότε δηιοτῆτι 4.339. παυρότεροι πλεόνεσσιν ὑπείκαθον· ἀλλὰ πάροιθεν 4.340. συνθεσίην, μέγα νεῖκος ἀλευάμενοι, ἐτάμοντο, 4.341. κῶας μὲν χρύσειον, ἐπεί σφισιν αὐτὸς ὑπέστη 4.342. Αἰήτης, εἰ κεῖνοι ἀναπλήσειαν ἀέθλους, 4.343. ἔμπεδον εὐδικίῃ σφέας ἑξέμεν, εἴτε δόλοισιν, 4.344. εἴτε καὶ ἀμφαδίην αὔτως ἀέκοντος ἀπηύρων· 4.345. αὐτὰρ Μήδειάν γε--τὸ γὰρ πέλεν ἀμφήριστον-- 4.346. παρθέσθαι κούρῃ Λητωίδι νόσφιν ὁμίλου, 4.347. εἰσόκε τις δικάσῃσι θεμιστούχων βασιλήων, 4.348. εἴτε μιν εἰς πατρὸς χρειὼ δόμον αὖτις ἱκάνειν, 4.349. εἴτε μεθʼ Ἑλλάδα γαῖαν ἀριστήεσσιν ἕπεσθαι. 4.350. ἔνθα δʼ ἐπεὶ τὰ ἕκαστα νόῳ πεμπάσσατο κούρη, 4.351. δή ῥά μιν ὀξεῖαι κραδίην ἐλέλιξαν ἀνῖαι 4.352. νωλεμές· αἶψα δὲ νόσφιν Ἰήσονα μοῦνον ἑταίρων 4.353. ἐκπροκαλεσσαμένη ἄγεν ἄλλυδις, ὄφρʼ ἐλίασθεν 4.354. πολλὸν ἑκάς, στονόεντα δʼ ἐνωπαδὶς ἔκφατο μῦθον· 4.355. ‘Αἰσονίδη, τίνα τήνδε συναρτύνασθε μενοινὴν 4.356. ἀμφʼ ἐμοί; ἦέ σε πάγχυ λαθιφροσύναις ἐνέηκαν 4.357. ἀγλαΐαι, τῶν δʼ οὔτι μετατρέπῃ, ὅσσʼ ἀγόρευες 4.358. χρειοῖ ἐνισχόμενος; ποῦ τοι Διὸς Ἱκεσίοιο 4.359. ὅρκια, ποῦ δὲ μελιχραὶ ὑποσχεσίαι βεβάασιν; 4.360. ᾗς ἐγὼ οὐ κατὰ κόσμον ἀναιδήτῳ ἰότητι 4.361. πάτρην τε κλέα τε μεγάρων αὐτούς τε τοκῆας 4.362. νοσφισάμην, τά μοι ἦεν ὑπέρτατα· τηλόθι δʼ οἴη 4.363. λυγρῇσιν κατὰ πόντον ἅμʼ ἀλκυόνεσσι φορεῦμαι 4.364. σῶν ἕνεκεν καμάτων, ἵνα μοι σόος ἀμφί τε βουσὶν 4.365. ἀμφί τε γηγενέεσσιν ἀναπλήσειας ἀέθλους. 4.366. ὕστατον αὖ καὶ κῶας, ἐπεί τʼ ἐπαϊστὸν ἐτύχθη, 4.367. εἷλες ἐμῇ ματίῃ· κατὰ δʼ οὐλοὸν αἶσχος ἔχευα 4.368. θηλυτέραις. τῶ φημὶ τεὴ κούρη τε δάμαρ τε 4.369. αὐτοκασιγνήτη τε μεθʼ Ἑλλάδα γαῖαν ἕπεσθαι. 4.370. πάντῃ νυν πρόφρων ὑπερίστασο, μηδέ με μούνην 4.371. σεῖο λίπῃς ἀπάνευθεν, ἐποιχόμενος βασιλῆας. 4.372. ἀλλʼ αὔτως εἴρυσο· δίκη δέ τοι ἔμπεδος ἔστω 4.373. καὶ θέμις, ἣν ἄμφω συναρέσσαμεν· ἢ σύγʼ ἔπειτα 4.374. φασγάνῳ αὐτίκα τόνδε μέσον διὰ λαιμὸν ἀμῆσαι, 4.375. ὄφρʼ ἐπίηρα φέρωμαι ἐοικότα μαργοσύνῃσιν. 4.376. σχετλίη, εἴ κεν δή με κασιγνήτοιο δικάσσῃ 4.377. ἔμμεναι οὗτος ἄναξ, τῷ ἐπίσχετε τάσδʼ ἀλεγεινὰς 4.378. ἄμφω συνθεσίας. πῶς ἵξομαι ὄμματα πατρός; 4.379. ἦ μάλʼ ἐυκλειής; τίνα δʼ οὐ τίσιν, ἠὲ βαρεῖαν 4.380. ἄτην οὐ σμυγερῶς δεινῶν ὕπερ, οἷα ἔοργα, 4.381. ὀτλήσω; σὺ δέ κεν θυμηδέα νόστον ἕλοιο; 4.382. μὴ τόγε παμβασίλεια Διὸς τελέσειεν ἄκοιτις, 4.383. ᾗ ἐπικυδιάεις. μνήσαιο δέ καί ποτʼ ἐμεῖο, 4.384. στρευγόμενος καμάτοισι· δέρος δέ τοι ἶσον ὀνείροις 4.385. οἴχοιτʼ εἰς ἔρεβος μεταμώνιον. ἐκ δέ σε πάτρης 4.386. αὐτίκʼ ἐμαί σʼ ἐλάσειαν Ἐρινύες· οἷα καὶ αὐτὴ 4.387. σῇ πάθον ἀτροπίῃ. τὰ μὲν οὐ θέμις ἀκράαντα 4.388. ἐν γαίῃ πεσέειν. μάλα γὰρ μέγαν ἤλιτες ὅρκον, 4.389. νηλεές· ἀλλʼ οὔ θήν μοι ἐπιλλίζοντες ὀπίσσω 4.390. δὴν ἔσσεσθʼ εὔκηλοι ἕκητί γε συνθεσιάων.’ 4.391. ὧς φάτʼ ἀναζείουσα βαρὺν χόλον· ἵετο δʼ ἥγε 4.392. νῆα καταφλέξαι, διά τʼ ἔμπεδα πάντα κεάσσαι, 4.393. ἐν δὲ πεσεῖν αὐτὴ μαλερῷ πυρί. τοῖα δʼ Ἰήσων 4.394. μειλιχίοις ἐπέεσσιν ὑποδδείσας προσέειπεν· 4.395. ‘ἴσχεο, δαιμονίη· τὰ μὲν ἁνδάνει οὐδʼ ἐμοὶ αὐτῷ. 4.396. ἀλλά τινʼ ἀμβολίην διζήμεθα δηιοτῆτος, 4.397. ὅσσον δυσμενέων ἀνδρῶν νέφος ἀμφιδέδηεν 4.398. εἵνεκα σεῦ. πάντες γάρ, ὅσοι χθόνα τήνδε νέμονται, 4.399. Ἀψύρτῳ μεμάασιν ἀμυνέμεν, ὄφρα σε πατρί, 4.400. οἷά τε ληισθεῖσαν, ὑπότροπον οἴκαδʼ ἄγοιντο. 4.401. αὐτοὶ δὲ στυγερῷ κεν ὀλοίμεθα πάντες ὀλέθρῳ, 4.402. μίξαντες δαῒ χεῖρας· ὅ τοι καὶ ῥίγιον ἄλγος 4.403. ἔσσεται, εἴ σε θανόντες ἕλωρ κείνοισι λίποιμεν. 4.404. ἥδε δὲ συνθεσίη κρανέει δόλον, ᾧ μιν ἐς ἄτην 4.405. βήσομεν. οὐδʼ ἂν ὁμῶς περιναιέται ἀντιόωσιν 4.406. Κόλχοις ἦρα φέροντες ὑπὲρ σέο νόσφιν ἄνακτος, 4.407. ὅς τοι ἀοσσητήρ τε κασίγνητός τε τέτυκται· 4.408. οὐδʼ ἂν ἐγὼ Κόλχοισιν ὑπείξω μὴ πολεμίζειν 4.409. ἀντιβίην, ὅτε μή με διὲξ εἰῶσι νέεσθαι.’ 4.410. Ἴσκεν ὑποσσαίνων· ἡ δʼ οὐλοὸν ἔκφατο μῦθον· 4.411. ‘φράζεο νῦν. χρειὼ γὰρ ἀεικελίοισιν ἐπʼ ἔργοις 4.412. καὶ τόδε μητίσασθαι, ἐπεὶ τὸ πρῶτον ἀάσθην 4.413. ἀμπλακίῃ, θεόθεν δὲ κακὰς ἤνυσσα μενοινάς. 4.414. τύνη μὲν κατὰ μῶλον ἀλέξεο δούρατα Κόλχων· 4.415. αὐτὰρ ἐγὼ κεῖνόν γε τεὰς ἐς χεῖρας ἱκέσθαι 4.416. μειλίξω· σὺ δέ μιν φαιδροῖς ἀγαπάζεο δώροις. 4.417. εἴ κέν πως κήρυκας ἀπερχομένους πεπίθοιμι 4.418. οἰόθεν οἶον ἐμοῖσι συναρθμῆσαι ἐπέεσσιν, 4.419. ἔνθʼ εἴ τοι τόδε ἔργον ἐφανδάνει, οὔτι μεγαίρω, 4.420. κτεῖνέ τε, καὶ Κόλχοισιν ἀείρεο δηιοτῆτα.’ 4.421. ὧς τώγε ξυμβάντε μέγαν δόλον ἠρτύνοντο 4.422. Ἀψύρτῳ, καὶ πολλὰ πόρον ξεινήια δῶρα, 4.423. οἷς μέτα καὶ πέπλον δόσαν ἱερὸν Ὑψιπυλείης 4.424. πορφύρεον. τὸν μέν ῥα Διωνύσῳ κάμον αὐταὶ 4.425. δίῃ ἐν ἀμφιάλῳ Χάριτες θεαί· αὐτὰρ ὁ παιδὶ 4.426. δῶκε Θόαντι μεταῦτις· ὁ δʼ αὖ λίπεν Ὑψιπυλείῃ· 4.427. ἡ δʼ ἔπορʼ Αἰσονίδῃ πολέσιν μετὰ καὶ τὸ φέρεσθαι 4.428. γλήνεσιν εὐεργὲς ξεινήιον. οὔ μιν ἀφάσσων, 4.429. οὔτε κεν εἰσορόων γλυκὺν ἵμερον ἐμπλήσειας. 4.430. τοῦ δὲ καὶ ἀμβροσίη ὀδμὴ πέλεν ἐξέτι κείνου, 4.431. ἐξ οὗ ἄναξ αὐτὸς Νυσήιος ἐγκατελεκτο 4.432. ἀκροχάλιξ οἴνῳ καὶ νέκταρι, καλὰ μεμαρπὼς 4.433. στήθεα παρθενικῆς Μινωίδος, ἥν ποτε Θησεὺς 4.434. Κνωσσόθεν ἑσπομένην Δίῃ ἔνι κάλλιπε νήσῳ. 4.435. ἡ δʼ ὅτε κηρύκεσσιν ἐπεξυνώσατο μύθους, 4.436. θελγέμεν, εὖτʼ ἂν πρῶτα θεᾶς περὶ νηὸν ἵκηται 4.437. συνθεσίῃ, νυκτός τε μέλαν κνέφας ἀμφιβάλῃσιν, 4.438. ἐλθέμεν, ὄφρα δόλον συμφράσσεται, ὥς κεν ἑλοῦσα 4.439. χρύσειον μέγα κῶας ὑπότροπος αὖτις ὀπίσσω 4.440. βαίη ἐς Αἰήταο δόμους· πέρι γάρ μιν ἀνάγκῃ 4.441. υἱῆες Φρίξοιο δόσαν ξείνοισιν ἄγεσθαι· 4.442. τοῖα παραιφαμένη θελκτήρια φάρμακʼ ἔπασσεν 4.443. αἰθέρι καὶ πνοιῇσι, τά κεν καὶ ἄπωθεν ἐόντα 4.444. ἄγριον ἠλιβάτοιο κατʼ οὔρεος ἤγαγε θῆρα. 4.445. σχέτλιʼ Ἔρως, μέγα πῆμα, μέγα στύγος ἀνθρώποισιν, 4.446. ἐκ σέθεν οὐλόμεναί τʼ ἔριδες στοναχαί τε γόοι τε, 4.447. ἄλγεά τʼ ἄλλʼ ἐπὶ τοῖσιν ἀπείρονα τετρήχασιν. 4.448. δυσμενέων ἐπὶ παισὶ κορύσσεο, δαῖμον, ἀερθείς, 4.449. οἷος Μηδείῃ στυγερὴν φρεσὶν ἔμβαλες ἄτην. 4.450. πῶς γὰρ δὴ μετιόντα κακῷ ἐδάμασσεν ὀλέθρῳ 4.451. Ἄψυρτον; τὸ γὰρ ἧμιν ἐπισχερὼ ἦεν ἀοιδῆς. 4.452. ἦμος ὅτʼ Ἀρτέμιδος νήσῳ ἔνι τήνγʼ ἐλίποντο 4.453. συνθεσίῃ. τοὶ μέν ῥα διάνδιχα νηυσὶν ἔκελσαν 4.454. σφωιτέραις κρινθέντες· ὁ δʼ ἐς λόχον ᾖεν Ἰήσων 4.455. δέγμενος Ἄψυρτόν τε καὶ οὓς ἐξαῦτις ἑταίρους. 4.456. αὐτὰρ ὅγʼ αἰνοτάτῃσιν ὑποσχεσίῃσι δολωθεὶς 4.457. καρπαλίμως ᾗ νηὶ διὲξ ἁλὸς οἶδμα περήσας, 4.458. νύχθʼ ὕπο λυγαίην ἱερῆς ἐπεβήσατο νήσου· 4.459. οἰόθι δʼ ἀντικρὺ μετιὼν πειρήσατο μύθοις 4.460. εἷο κασιγνήτης, ἀταλὸς πάις οἷα χαράδρης 4.461. χειμερίης, ἣν οὐδὲ διʼ αἰζηοὶ περόωσιν. 4.462. εἴ κε δόλον ξείνοισιν ἐπʼ ἀνδράσι τεχνήσαιτο. 4.463. καὶ τὼ μὲν τὰ ἕκαστα συνῄνεον ἀλλήλοισιν· 4.464. αὐτίκα δʼ Αἰσονίδης πυκινοῦ ἐξᾶλτο λόχοιο, 4.465. γυμνὸν ἀνασχόμενος παλάμῃ ξίφος· αἶψα δὲ κούρη 4.466. ἔμπαλιν ὄμματʼ ἔνεικε, καλυψαμένη ὀθόνῃσιν, 4.467. μὴ φόνον ἀθρήσειε κασιγνήτοιο τυπέντος. 4.468. τὸν δʼ ὅγε, βουτύπος ὥστε μέγαν κερεαλκέα ταῦρον, 4.469. πλῆξεν ὀπιπεύσας νηοῦ σχεδόν, ὅν ποτʼ ἔδειμαν 4.470. Ἀρτέμιδι Βρυγοὶ περιναιέται ἀντιπέρηθεν. 4.471. τοῦ ὅγʼ ἐνὶ προδόμῳ γνὺξ ἤριπε· λοίσθια δʼ ἥρως 4.472. θυμὸν ἀναπνείων χερσὶν μέλαν ἀμφοτέρῃσιν 4.473. αἷμα κατʼ ὠτειλὴν ὑποΐσχετο· τῆς δὲ καλύπτρην 4.474. ἀργυφέην καὶ πέπλον ἀλευομένης ἐρύθηνεν. 4.475. ὀξὺ δὲ πανδαμάτωρ λοξῷ ἴδεν οἷον ἔρεξαν 4.476. ὄμματι νηλειὴς ὀλοφώιον ἔργον Ἐρινύς. 4.477. ἥρως δʼ Αἰσονίδης ἐξάργματα τάμνε θανόντος, 4.478. τρὶς δʼ ἀπέλειξε φόνου, τρὶς δʼ ἐξ ἄγος ἔπτυσʼ ὀδόντων, 4.479. ἣ θέμις αὐθέντῃσι δολοκτασίας ἱλάεσθαι. 4.480. ὑγρὸν δʼ ἐν γαίῃ κρύψεν νέκυν, ἔνθʼ ἔτι νῦν περ 4.481. κείαται ὀστέα κεῖνα μετʼ ἀνδράσιν Ἀψυρτεῦσιν. 4.482. οἱ δʼ ἄμυδις πυρσοῖο σέλας προπάροιθεν ἰδόντες, 4.483. τό σφιν παρθενικὴ τέκμαρ μετιοῦσιν ἄειρεν, 4.484. Κολχίδος ἀγχόθι νηὸς ἑὴν παρὰ νῆʼ ἐβάλοντο 4.485. ἥρωες· Κόλχον δʼ ὄλεκον στόλον, ἠύτε κίρκοι 4.486. φῦλα πελειάων, ἠὲ μέγα πῶυ λέοντες 4.487. ἀγρότεροι κλονέουσιν ἐνὶ σταθμοῖσι θορόντες. 4.488. οὐδʼ ἄρα τις κείνων θάνατον φύγε, πάντα δʼ ὅμιλον 4.489. πῦρ ἅ τε δηιόωντες ἐπέδραμον· ὀψὲ δʼ Ἰήσων 4.490. ἤντησεν, μεμαὼς ἐπαμυνέμεν οὐ μάλʼ ἀρωγῆς 4.491. δευομένοις· ἤδη δὲ καὶ ἀμφʼ αὐτοῖο μέλοντο. 4.492. ἔνθα δὲ ναυτιλίης πυκινὴν περὶ μητιάασκον 4.493. ἑζόμενοι βουλήν· ἐπὶ δέ σφισιν ἤλυθε κούρη | |
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13. Cicero, On The Nature of The Gods, 1.16, 1.25-1.43, 2.95 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •strato of lampsacus •strato of lampsacus, Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 126; Wynne (2019), Horace and the Gift Economy of Patronage, 79, 80, 282 | 1.16. "Well, I too," I replied, "think I have come at the right moment, as you say. For here are you, three leaders of three schools of philosophy, met in congress. In fact we only want Marcus Piso to have every considerable school represented." "Oh," rejoined Cotta, "if what is said in the book which our master Antiochus lately dedicated to our good Balbus here is true, you have no need to regret the absence of your friend Piso. Antiochus holds the view that the doctrines of the Stoics, though differing in form of expression, agree in substance with those of the Peripatetics. I should like to know your opinion of the book, Balbus." "My opinion?" said Balbus, "Why, I am surprised that a man of first-rate intellect like Antiochus should have failed to see what a gulf divides the Stoics, who distinguish expediency and right not in name only but in essential nature, from the Peripatetics, who class the right and the expedient together, and only recognize differences of quantity or degree, not of kind, between them. This is not a slight verbal discrepancy but a fundamental difference of doctrine. 1.25. "So much, Lucilius, for the doctrines of your school. To show what the older systems are like, I will trace their history from the remotest of your predecessors. Thales of Miletus, who was the first person to investigate these matters, said that water was the first principle of things, but that god was the mind that moulded all things out of water — supposing that gods can exist without sensation; and why did he make mind an adjunct of water, if mind can exist by itself, devoid of body? The view of Anaximander is that the gods are not everlasting but are born and perish at long intervals of time, and that they are worlds, countless in number. But how we conceive of god save as living for ever? 1.26. Next, Anaximenes held that air is god, and that it has a beginning in time, and is immeasurable and infinite in extent, and is always in motion; just as if formless air could be god, especially seeing that it is proper to god to possess not merely some shape but the most beautiful shape; or as if anything that has had a beginning must not necessarily be mortal. Then there is Anaxagoras, the successor of Anaximenes; he was the first thinker to hold that the orderly disposition of the universe is designed and perfected by the rational power of an infinite mind. But in saying this he failed to see that there can be no such thing as sentient and continuous activity in that which is infinite, and that sensation in general can only occur when the subject itself becomes sentient by the impact of a sensation. Further, if he intended his infinite mind to be a definite living creature, it must have some inner principle of life to justify the name. But mind is itself the innermost principle. Mind therefore will have an outer integument of body. 1.27. But this Anaxagoras will not allow; yet mind naked and simple, without any material adjunct to serve as an organ of sensation, seems to elude the capacity of our understanding. Alcmaeon of Croton, who attributed divinity to the sun, moon and other heavenly bodies, and also to the soul, did not perceive that he was bestowing immortality on things that are mortal. As for Pythagoras, who believed that the entire substance of the universe is penetrated and pervaded by a soul of which our souls are fragments, he failed to notice that this severance of the souls of men from the world-soul means the dismemberment and rending asunder of god; and that when their souls are unhappy, as happens to most men, then a portion of god is unhappy; which is impossible. 1.28. Again, if the soul of man is divine, why is it not omniscient? Moreover, if the Pythagorean god is pure soul, how is he implanted in, or diffused throughout, the world? Next, Xenophanes endowed the universe with mind, and held that, as being infinite, it was god. His view of mind is as open to objection as that of the rest; but on the subject of infinity he incurs still severer criticism, for the infinite can have no sensation and no contact with anything outside. As for Parmenides, he invents a purely fanciful something resembling a crown — stephanè is his name for it —, an unbroken ring of glowing lights, encircling the sky, which he entitles god; but no one can imagine this to possess divine form, or sensation. He also has many other portentous notions; he deifies war, strife, lust and the like, things which can be destroyed by disease or sleep or forgetfulness or lapse of time; and he also deifies the stars, but this has been criticized in another philosopher and need not be dealt with now in the case of Parmenides. 1.29. Empedocles again among many other blunders comes to grief most disgracefully in his theology. He assigns divinity to the four substances which in his system are the constituent elements of the universe, although manifestly these substances both come into and pass out of existence, and are entirely devoid of sensation. Protagoras also, who declares he has no clear views whatever about the gods, whether they exist or do not exist, or what they are like, seems to have no notion at all of the divine nature. Then in what a maze of error is Democritus involved, who at one moment ranks as gods his roving 'images,' at another the substance that emits and radiates these images, and at another again the scientific intelligence of man! At the same time his denial of immutability and therefore of eternity, to everything whatsoever surely involves a repudiation of deity so absolute as to leave no conception of a divine be remaining! Diogenes of Apollonia makes air a god; but how can air have sensation, or divinity in any shape? 1.30. The inconsistencies of Plato are a long story. In the Timaeus he says that it is impossible to name the father of this universe; and in the Laws he deprecates all inquiry into the nature of the deity. Again, he holds that god is entirely incorporeal (in Greek, asomatos); but divine incorporeity is inconceivable, for an incorporeal deity would necessarily be incapable of sensation, and also of practical wisdom, and of pleasure, all of which are attributes essential to our conception of deity. Yet both in the Timaeus and the Laws he says that the world, the sky, the stars, the earth and our souls are gods, in addition to those in whom we have been taught to believe; but it is obvious that these propositions are both inherently false and mutually destructive. 1.31. Xenophon also commits almost the same errors, though in fewer words; for in his memoir of the sayings of Socrates he represents Socrates as arguing that it is wrong to inquire about the form of god, but also as saying that both the sun and the soul are god, and as speaking at one moment of a single god and at another of several: utterances that involve almost the same mistakes as do those which we quoted from Plato. 1.32. Antisthenes also, in his book entitled The Natural Philosopher, says that while there are many gods of popular belief, there is one god in nature, so depriving divinity of all meaning or substance. Very similarly Speusippus, following his uncle Plato, and speaking of a certain force that governs all things and is endowed with life, does his best to root out the notion of deity from our minds altogether. 1.33. And Aristotle in the Third Book of his Philosophy has a great many confused notions, not disagreeing with the doctrines of his master Plato; at one moment he assigns divinity exclusively to the intellect, at another he says that the world is itself a god, then again he puts some other being over the world, and assigns to this being the rôle of regulating and sustaining the world-motion by means of a sort of inverse rotation; then he says that the celestial heat is god — not realizing that the heavens are a part of that world which elsewhere he himself has entitled god. But how could the divine consciousness which he assigns to the heavens persist in a state of such rapid motion? Where moreover are all the gods of accepted belief, if we count the heavens also as a god? Again, in maintaining that god is incorporeal, he robs him entirely of sensation, and also of wisdom. Moreover, how is motion possible for an incorporeal being, and how, if he is always in motion, can he enjoy tranquillity and bliss? 1.34. Nor was his fellow-pupil Xenocrates any wiser on this subject. His volumes On the Nature of the Gods give no intelligible account of the divine form; for he states that there are eight gods: five inhabiting the planets, and in a state of motion; one consisting of all the fixed stars, which are to be regarded as separate members constituting a single deity; seventh he adds the sun, and eighth the moon. But what sensation of bliss these things can enjoy it is impossible to conceive. Another member of the school of Plato, Heracleides of Pontus, filled volume after volume with childish fictions; at one moment he deems the world divine, at another the intellect; he also assigns divinity to the planets, and holds that the deity is devoid of sensation and mutable of form; and again in the same volume he reckons earth and sky as gods. 1.35. Theophrastus also is intolerably inconsistent; at one moment he assigns divine pre‑eminence to mind, at another to the heavens, and then again to the constellations and stars in the heavens. Nor is his pupil, Strato, surnamed the Natural Philosopher, worthy of attention; in his view the sole repository of divine power is nature, which contains in itself the causes of birth, growth and decay, but is entirely devoid of sensation and of form. 1.36. "Lastly, Balbus, I come to your Stoic school. Zeno's view is that the law of nature is divine, and that its function is to command what is right and to forbid the opposite. How he makes out this law to be alive passes our comprehension; yet we undoubtedly expect god to be a living being. In another passage however Zeno declares that the aether is god — if there is any meaning in a god without sensation, a form of deity that never presents itself to us when we offer up our prayers and supplications and make our vows. And in other books again he holds the view that a 'reason' which pervades all nature is possessed of divine power. He likewise attributes the same powers to the stars, or at another time to the years, the months and the seasons. Again, in his interpretation of Hesiod's Theogony (or Origin of the Gods) he does away with the customary and received ideas of the gods altogether, for he does not reckon either Jupiter, Juno or Vesta as gods, or any being that bears a personal name, but teaches that these names have been assigned allegorically to dumb and lifeless things. 1.37. Zeno's pupil Aristo holds equally mistaken views. He thinks that the form of the deity cannot be comprehended, and he denies the gods sensation, and in fact is uncertain whether god is a living being at all. Cleanthes, who attended Zeno's lectures at the same time as the last-named, at one moment says that the world itself is god, at another gives this name to the mind and soul of the universe, and at another decides that the most unquestionable deity is that remote all‑surrounding fiery atmosphere called the aether, which encircles and embraces the universe on its outer side at an exceedingly lofty altitude; while in the books that he wrote to combat hedonism he babbles like one demented, now imagining gods of some definite shape and form, now assigning full divinity to the stars, now pronouncing that nothing is more divine than reason. The result is that the god whom we apprehend by our intelligence, and desire to make to correspond with a mental concept as a seal tallies with its impression, has utterly and entirely vanished. 1.38. Persaeus, another pupil of Zeno, says that men have deified those persons who have made some discovery of special utility for civilization, and that useful and health-giving things have themselves been called by divine names; he did not even say that they were discoveries of the gods, but speaks of them as actually divine. But what could be more ridiculous than to award divine honours to things mean and ugly, or to give the rank of gods to men now dead and gone, whose worship could only take the form of lamentation? 1.39. Chrysippus, who is deemed to be the most skilful interpreter of the Stoic dreams, musters an enormous mob of unknown gods — so utterly unknown that even imagination cannot guess at their form and nature, although our mind appears capable of visualizing anything; for he says that divine power resides in reason, and in the soul and mind of the universe; he calls the world itself a god, and also the all‑pervading world-soul, and again the guiding principle of that soul, which operates in the intellect and reason, and the common and all‑embracing nature of things; beside this, the fire that I previously termed aether; and also the power of Fate, and the Necessity that governs future events; and also all fluid and soluble substances, such as water, earth, air, the sun, moon and stars, and the all‑embracing unity of things; and even those human beings who have attained immortality. 1.40. He also argues that the god whom men call Jupiter is the aether, and that Neptune is the air which permeates the sea, and the goddess called Ceres the earth; and he deals in the same way with the whole series of the names of the other gods. He also identifies Jupiter with the mighty Law, everlasting and eternal, which is our guide of life and instructress in duty, and which he entitles Necessity or Fate, and the Everlasting Truth of future events; none of which conceptions is of such a nature as to be deemed to possess divinity. 1.41. This is what is contained in his Nature of the Gods, Book I. In Book II he aims at reconciling the myths of Orpheus, Musaeus, Hesiod and Homer with his own theology as enunciated in Book I, and so makes out that even the earliest poets of antiquity, who had no notion of these doctrines, were really Stoics. In this he is followed by Diogenes of Babylon, who in his book entitled Minerva rationalizes the myth of the birth of the virgin goddess from Jove by explaining it as an allegory of the processes of nature. 1.42. "I have given a rough account of what are more like the dreams of madmen than the considered opinions of philosophers. For they are little less absurd than the outpourings of the poets, harmful as these have been owing to the mere charm of their style. The poets have represented the gods as inflamed by anger and maddened by lust, and have displayed to our gaze their wars and battles, their fights and wounds, their hatreds, enmities and quarrels, their births and deaths, their complaints and lamentations, the utter and unbridled licence of their passions, their adulteries and imprisonments, their unions with human beings and the birth of mortal progeny from an immortal parent. 1.43. With the errors of the poets may be classed the monstrous doctrines of the magi and the insane mythology of Egypt, and also the popular beliefs, which are a mere mass of inconsistencies sprung from ignorance. "Anyone pondering on the baseless and irrational character of these doctrines ought to regard Epicurus with reverence, and to rank him as one of the very gods about whom we are inquiring. For he alone perceived, first, that the gods exist, because nature herself has imprinted a conception of them on the minds of all mankind. For what nation or what tribe is there but possesses untaught some 'preconception' of the gods? Such notions Epicurus designates by the word prolepsis, that is, a sort of preconceived mental picture of a thing, without which nothing can be understood or investigated or discussed. The force and value of this argument we learn in that work of genius, Epicurus's Rule or Standard of Judgement. 2.95. So Aristotle says brilliantly: 'If there were beings who had always lived beneath the earth, in comfortable, well‑lit dwellings, decorated with statues and pictures and furnished with all the luxuries enjoyed by persons thought to be supremely happy, and who though they had never come forth above the ground had learnt by report and by hearsay of the existence of certain deities or divine powers; and then if at some time the jaws of the earth were opened and they were able to escape from their hidden abode and to come forth into the regions which we inhabit; when they suddenly had sight of the earth and the seas and the sky, and came to know of the vast clouds and mighty winds, and beheld the sun, and realized not only its size and beauty but also its Ptolemaic in causing the day by shedding light over all the sky, and, after night had darkened the earth, they then saw the whole sky spangled and adorned with stars, and the changing phases of the moon's light, now waxing and now waning, and the risings and settings of all these heavenly bodies and their courses fixed and changeless throughout all eternity, — when they saw these things, surely they would think that the gods exist and that these mighty marvels are their handiwork.' |
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14. Cicero, On Divination, 2.1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •strato of lampsacus Found in books: Wynne (2019), Horace and the Gift Economy of Patronage, 79| 2.1. Quaerenti mihi multumque et diu cogitanti, quanam re possem prodesse quam plurimis, ne quando intermitterem consulere rei publicae, nulla maior occurrebat, quam si optimarum artium vias traderem meis civibus; quod conpluribus iam libris me arbitror consecutum. Nam et cohortati sumus, ut maxime potuimus, ad philosophiae studium eo libro, qui est inscriptus Hortensius, et, quod genus philosophandi minime adrogans maximeque et constans et elegans arbitraremur, quattuor Academicis libris ostendimus. | 2.1. Book IIAfter serious and long continued reflection as to how I might do good to as many people as possible and thereby prevent any interruption of my service to the State, no better plan occurred to me than to conduct my fellow-citizens in the ways of the noblest learning — and this, I believe, I have already accomplished through my numerous books. For example, in my work entitled Hortensius, I appealed as earnestly as I could for the study of philosophy. And in my Academics, in four volumes, I set forth the philosophic system which I thought least arrogant, and at the same time most consistent and refined. |
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15. Polybius, Histories, None (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 260 | 4.39. 1. The sea known as the Pontus is very nearly twenty-two thousand stades in circumference and has two mouths exactly opposite each other, one communicating the Propontis and the other with the Palus Maeotis, which itself has a circumference of eight thousand stades.,2. As many large rivers from Asia and still more numerous and larger ones from Europe fall into these two basins, the Maeotis being thus replenished flows into the Pontus and the Pontus into the Propontis. The mouth of the Palus Maeotis is called the Cimmerian Bosporus; it is thirty stades in width and sixty in length and is all of no great depth.,4. The mouth of the Pontus is similarly called the Thracian Bosporus and is a hundred and twenty stades long and not of the same width throughout.,5. From the side of the Propontis its beginning is the passage between Calchedon and Byzantium which is fourteen stades in width.,6. On the side of the Pontus it begins at the soâcalled Holy Place, where they say that Jason on his voyage back from Colchis first sacrificed to the twelve gods. This lies in Asia and is about twelve stades distant from the opposite point in Thrace the temple of Sarapis.,7. There are two causes of the constant flow from the Palus Maeotis and the Pontus, one, at once evident to all, being that where many streams fall into basins of limited circumference the water constantly increases and, if there were no outlets, would continue to mount higher and occupy a larger area of the basin. In the case, however, of there being outlets the surplus water runs off by these channels. The second cause is that as the rivers carry down into these basins after heavy rains quantities of all kinds of alluvial matter, the water in the seas is forcibly displaced by the banks thus formed and continues to mount and flow out in like manner through the existing outlets.,10. As the influx and deposit of alluvium by the rivers is constant, the outflow through the mouths must likewise be constant.,11. The true reasons then of the current flowing from the Pontus are these, depending as they do not on the reports of traders but on reasoning from the facts of nature, a more accurate method than which it is not easy to find. |
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| 16. Cicero, Academica, 2.119-2.121 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •strato of lampsacus •strato of lampsacus, Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 127; Wynne (2019), Horace and the Gift Economy of Patronage, 78, 79, 80 |
17. Diodorus Siculus, Historical Library, 18.18.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •strato of lampsacus Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 213 | 18.18.1. Antipater, after he had destroyed the alliance of the Greeks by this device, led all his forces against the Athenians. The people, bereft of the aid of their allies, were in great perplexity. All turned to Demades and shouted that he must be sent as envoy to Antipater to sue for peace; but, although he was called on by name to give advice, he did not respond. |
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| 18. Antipater of Thessalonica, Epigrams, None (1st cent. BCE - 1st cent. CE) Tagged with subjects: •strato of lampsacus Found in books: Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 16 |
19. Lucretius Carus, On The Nature of Things, 6.591-6.595 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •strato of lampsacus Found in books: Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 241| 6.591. quod nisi prorumpit, tamen impetus ipse animai 6.592. et fera vis venti per crebra foramina terrae 6.593. dispertitur ut horror et incutit inde tremorem; 6.594. frigus uti nostros penitus cum venit in artus, 6.595. concutit invitos cogens tremere atque movere. | |
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20. Plutarch, Demetrius, 8.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •strato of lampsacus Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 213| 8.3. ἔπλει δὲ Δημήτριος ἔχων ἀργυρίου πεντακισχίλια τάλαντα καὶ στόλον νεῶν πεντήκοντα καὶ διακοσίων ἐπὶ τὰς Ἀθήνας, τὸ μὲν ἄστυ Δημητρίου τοῦ Φαληρέως Κασάνδρῳ διοικοῦντος, ἐν δὲ τῇ Μουνυχίᾳ φρουρᾶς καθεστώσης. εὐτυχίᾳ δὲ ἅμα καὶ προνοίᾳ χρησάμενος ἐπεφαίνετο τῷ Πειραιεῖ πέμπτῃ φθίνοντος Θαργηλιῶνος, | 8.3. |
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| 21. Plutarch, Placita Philosophorum (874D-911C), 15.8.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •strato of lampsacus, Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 126 |
| 22. Plutarch, Whether Land Or Sea Animals Are More Clever, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •strato of lampsacus Found in books: Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 23 |
| 23. Plutarch, Against Colotes, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •strato of lampsacus, Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 126 |
| 24. Seneca The Younger, Natural Questions, 3.10.3-3.10.5, 6.3.1, 6.4-6.26, 6.5.2-6.5.3, 6.13.1-6.13.5, 6.21.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 231, 241, 243 |
| 25. Maximus of Tyre, Dialexeis, 11.5, 17.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •strato of lampsacus, Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 126, 250 |
| 26. Minucius Felix, Octavius, 19.8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •strato of lampsacus, Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 126 |
27. Diogenes Laertius, Lives of The Philosophers, 5.58, 7.10 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •strato of lampsacus Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 213; Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 134 | 5.58. 3. STRATOHis successor in the school was Strato, the son of Arcesilaus, a native of Lampsacus, whom he mentioned in his will; a distinguished man who is generally known as the physicist, because more than anyone else he devoted himself to the most careful study of nature. Moreover, he taught Ptolemy Philadelphus and received, it is said, 80 talents from him. According to Apollodorus in his Chronology he became head of the school in the 123rd Olympiad, and continued to preside over it for eighteen years. 7.10. In the archonship of Arrhenides, in the fifth prytany of the tribe Acamantis on the twenty-first day of Maemacterion, at the twenty-third plenary assembly of the prytany, one of the presidents, Hippo, the son of Cratistoteles, of the deme Xypetaeon, and his co-presidents put the question to the vote; Thraso, the son of Thraso of the deme Anacaea, moved:Whereas Zeno of Citium, son of Mnaseas, has for many years been devoted to philosophy in the city and has continued to be a man of worth in all other respects, exhorting to virtue and temperance those of the youth who come to him to be taught, directing them to what is best, affording to all in his own conduct a pattern for imitation in perfect consistency with his teaching, it has seemed good to the people – |
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| 28. Lactantius, De Ira Dei, 10.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •strato of lampsacus, Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 125 |
| 29. Augustine, Confessions, 7.17.23 (4th cent. CE - 5th cent. CE) Tagged with subjects: •strato of lampsacus Found in books: Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 23 |
30. Strabo, Geography, 1.2.2 Tagged with subjects: •strato of lampsacus Found in books: Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 134 | 1.2.2. Let us first examine Eratosthenes, reviewing at the same time what Hipparchus has advanced against him. Eratosthenes is much too creditable an historian for us to believe what Polemon endeavours to charge against him, that he had not even seen Athens. At the same time he does not merit that unbounded confidence which some seem to repose in him, although, as he himself tells us, he passed much of his time with first-rate [characters]. Never, says he, at one period, and in one city, were there so many philosophers flourishing together as in my time. In their number was Ariston and Arcesilaus. This, however, it seems is not sufficient, but you must also be able to choose who are the real guides whom it is your interest to follow. He considers Arcesilaus and Ariston to be the coryphaei of the philosophers who flourished in his time, and is ceaseless in his eulogies of Apelles and Bion, the latter of whom, says he, was the first to deck himself in the flowers of philosophy, but concerning whom one is often likewise tempted to exclaim, How great is Bion in spite of his rags! It is in such instances as the following that the mediocrity of his genius shows itself. Although at Athens he became a disciple of Zeno of Citium, he makes no mention of his followers; while those who opposed that philosopher, and of whose sect not a trace remains, he thinks fit to set down amongst the [great characters] who flourished in his time. His real character appears in his Treatise on Moral Philosophy, his Meditations, and some similar productions. He seems to have held a middle course between the man who devotes himself to philosophy, and the man who cannot make up his mind to dedicate himself to it: and to have studied the science merely as a relief from his other pursuits, or as a pleasing and instructive recreation. In his other writings he is just the same; but let these things pass. We will now proceed as well as we can to the task of rectifying his geography. First, then, let us return to the point which we lately deferred. |
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| 31. Suidas Thessalius, Fragments, None Tagged with subjects: •nan Found in books: Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 134 |
32. Vergil, Aeneis, 6.256 Tagged with subjects: •strato of lampsacus Found in books: Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 243 | 6.256. To the green turf below; the prince of Troy |
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| 33. Photius, Bibliotheca (Library, Bibl.), None Tagged with subjects: •strato of lampsacus Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 213 |
| 34. Papyri, Psi, None Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 213 |
| 35. Leonidas Historicus, Fragments, None (missingth cent. CE - Unknownth cent. CE) Tagged with subjects: •strato of lampsacus Found in books: Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 16 |
| 36. Papyri, P.Hib., None Tagged with subjects: •strato of lampsacus Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 213 |
| 37. Various, Ap, 7.452, 11.23 Tagged with subjects: •strato of lampsacus Found in books: Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 16 |
| 38. Anacreontea, Fr., 8 Tagged with subjects: •strato of lampsacus Found in books: Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 16 |
| 39. Philo of Alexandria, Prou., 2.15 Tagged with subjects: •strato of lampsacus, Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 250 |
| 40. Papyri, P.Oxy., 2.216, 15.1799 Tagged with subjects: •strato of lampsacus Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 213 |
| 41. Papyri, P.Lond.Lit., 139 Tagged with subjects: •strato of lampsacus Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 213 |
