{"slug":"khazarzar-joannes-lydus-laurentius-de-mensibus","id":"greek:khazarzar:khazarzar-joannes-lydus-laurentius-de-mensibus","title":"De mensibus","title_source":"De mensibus","author":"Joannes Lydus Laurentius","genre":"other","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T18:22:36Z","cost_usd":0.017423},"source":{"registry_id":"greek:khazarzar:khazarzar-joannes-lydus-laurentius-de-mensibus","work_id":"khazarzar-joannes-lydus-laurentius-de-mensibus","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":150,"english_words":39769,"coptic_letters":0,"source_letters":162993,"commentary_units":0,"commentary_kinds":0,"derived_notes":1,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-joannes-lydus-laurentius-de-mensibus","status":"pass","blocking":[],"warnings":[],"stats":{"passages":150,"translated":150,"commentary_passages":0,"commentary_units":0,"english_words":39769,"source_letters":162974,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 150 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: Psalm 81:3."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":150},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Ὀρθῶς ἄρα οἱ τὰ μυθικὰ συγγράψαντες τὸν Κρόνον τοὺς ἑαυτοῦ παῖδας ἀφανίζοντα ποιοῦσιν, αἰνιττόμενοι δήπου τὸν χρόνον πατέρα τε ἅμα καὶ ὄλεθρον τῶν ὑπ' αὐτοῦ φυομένων γίνεσθαι. †φάρυγος. Θρίαμβον ὠνόμαζον οἱ Διονύσου θεράποντες τὴν πομπὴν ἀπὸ τῶν θύρσων καὶ τῶν ἰάμβων, οἱονεὶ τῶν σκωμμάτων, ὡσανεὶ θυρσίαμβον· ἢ ἀπὸ τοῦ θροεῖν, κατὰ Πλούταρχον. Οἱ Λυδοί φασιν ἐφεῦρον τὸν οἶνον· καὶ οὐκ οἶνον μόνον, ἀλλὰ καὶ τὸ συκῆς φυτόν. Ὅτι μοῦστον τὸν οἶνον οἱ Ῥωμαῖοι ἔγνωσαν καλεῖν ὡσανεὶ μύστην. ὅτι μυστήριον πρῶτοι Σαρδιανοὶ προσηγόρευσαν. Σαβῖνος ἐκ τῆς περὶ τὸν οἶνον γεωργίας φερωνύμως ὠνομάσθη· τὸ γὰρ Σαβῖνος ὄνομα σπορέα καὶ φυτευτὴν οἴνου διασημαίνει. Μεσσαπία ἡ Καλαβρία, ἀπὸ Μεσσάπου. Λουκανίαν τὴν ἀλσωδεστάτην· τὸ γὰρ ἄλσος κατὰ στέρησιν λοῦκον οἱ Ῥωμαῖοι καλοῦσι παρὰ τὸ ἀφεγγές, ὡς ἄξυλον τὴν ὕλην. Ὁ Εὔανδρος πρῶτος γράμματα ἀπὸ τῆς Ἑλλάδος, τὰ λεγόμενα Κάδμου, εἰς τὴν Ἰταλίαν ἐκόμισεν, οὐ τοσαῦτα μέν, ὅσα νῦν ἐστιν–οὐδὲ γὰρ οὕτως ἡ παλαιότης παραδέδωκε–μόνα δὲ ἓξ πρὸς τοῖς δέκα, τοῦ ξ καὶ τοῦ ζ καὶ τοῦ ψ ἀντὶ διπλῶν, τοῦ θ καὶ τοῦ φ καὶ τοῦ χ ἀντὶ δασέων, τοῦ η καὶ τοῦ ω ἀντὶ μακρῶν ὕστερον προσεξευρημένων. πέντε γὰρ ἦν τὰ πάλαι φωνήεντα, τοῦ μὲν ε στοιχείου τὴν τοῦ η παρεχομένου χρείαν, τοῦ δὲ ο τὴν τοῦ ω, ὅπερ ἔτι καὶ νῦν παρὰ Ῥωμαίοις ἐστὶ καὶ μόνῳ τῷ χρόνῳ τὴν δύναμιν ἀμείβει. ὕστερον δὲ Μάρκος Φλάβιος, γραμματιστὴς Ἰταλός, τοῖς Ἕλλησιν ἀκολουθήσας, τὰ λοιπὰ στοιχεῖα τοῖς Ῥωμαίοις ἐπέγραψεν. φιλεῖ γὰρ ὁ χρόνος ἐναμείβειν τὰ πράγματα.","english":"Those who wrote the myths were right, then, to make Cronus destroy his own children, hinting, no doubt, that time is at once the father and the destroyer of the things that grow by it. †Throat. The servants of Dionysus called the procession a triumph, from the thyrsuses and the iambi, that is, the mockeries, as it were a thyrs-iamb; or from throein, according to Plutarch. The Lydians say they invented wine; and not wine only, but also the fig plant. That the Romans knew to call wine mustum, as it were mystes. That the Sardians were the first to name it a mystery. Sabinus was named from the cultivation of the vine, by a play on his name; for the name Sabinus signifies a sower and planter of wine. Messapia is Calabria, from Messapus. Lucania, the most wooded land; for the Romans call a grove lucus, by way of privation, from its being without light, as they call matter axylon, without wood. Evander first brought letters from Greece, the so-called letters of Cadmus, into Italy—not as many as there are now (for antiquity did not hand down so many), but only sixteen, with xi and zeta and psi standing for double letters, theta and phi and chi for aspirates, and eta and omega for long vowels, which were discovered later. For there were five vowels in ancient times, the letter epsilon supplying the use of eta, and omicron that of omega, which even now among the Romans is so, and changes its force only by its quantity. Later Marcus Flavius, an Italian grammarian, following the Greeks, added the remaining letters for the Romans. For time loves to change things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Φοίνικες πρῶτοι τοκογλύφοι καὶ ὀβολοστάται τυγχάνοντες, γράμματα καὶ σταθμοὺς καὶ ἁπλῶς τὸ κερδαίνειν ἐπενόησαν, ὅθεν καὶ καπήλους αὐτοὺς οἱ ποιηταὶ καλοῦσιν. ἀλλ' ἐπανίωμεν ὅθεν ἐξεκλίνομεν. Τρισώματον τὸν Γηρυόνην φασίν, οὐχ ὅτι τοσούτοις ἐχρήσατο σώμασιν, ἀλλ' ὅτι τρεῖς νῆσοι ἐν τῷ ὠκεανῷ κείμεναι συνεμάχουν αὐτῷ. Ὅτι Ἔρυλον τὸν περὶ Ἰταλίαν, ὃν κατασχὼν Εὔανδρος, ὁ τῆς μαντικῆς Καρμέντης υἱός, ἔσχε τὴν χώραν, τρίψυχον γενέσθαι ὁ μῦθος αἰνίττεται φιλο σοφώτατα· τριπλᾶς γὰρ ἔχειν τὴν ψυχὴν δυνάμεις ὁ ἐν Φαίδωνι Σωκράτης παραδίδωσιν, ἡνίοχον μὲν τὸν νοῦν, ἵππους δὲ τὰς τῆς ψυχῆς δυνάμεις. ταύτῃ καὶ χαλινῶσαι τὴν ψυχὴν θεσπίζει τὰ λόγια· χρὴ δὲ χαλινῶσαι ψυχὴν βροτὸν ὄντα νοητόν, ὄφρα μὴ ἐγκύρσῃ χθονὶ δυσμόρῳ, ἀλλὰ σαωθῇ. τῆς γὰρ τῶν ὅλων φύσεως ἐξ ἐναντίων δυνάμεων τυγχανούσης, ἀνάγκη καὶ τῇ διὰ πάντων κεχωρηκυίᾳ ψυχῇ τὰς ἐναντίας ἐφαρμόζειν ἀρχάς· τὸ μὲν γὰρ αὐτῆς λογικὸν ἐκ τῆς μονάδος–τουτέστι τοῦ νοῦ– τὸ δὲ θυμικὸν καὶ ἐπιθυμητικὸν ἐκ τῆς δυάδος–οἷον τῆς ὕλης–ἐστί· κἂν εἰ τὸ λόγιον ὅλην τὴν ψυχὴν τριάδα θείαν παραδίδωσι· φησὶ γὰρ ὁ αὐτός· ψυχαῖον σπινθῆρα δυσὶ κράσας ὁμονοίαις νῷ καὶ νεύματι θείῳ, ἐφ' οἷς τρίτον ἁγνὸν ἔρωτα, συνδετικὸν πάντων ἐπιβήτορα σεμνόν, ἔθηκεν. Κίρκη τις ἦν ἐν Ἰταλίᾳ τῷ τε γένει περιφανὴς καὶ τῷ κάλλει διαπρεπής, ἥτις καὶ τοῦ Ὀδυσσέως πλανωμένου ἐν Ἰταλίᾳ σὺν τῷ Διομήδει ἐρασθεῖσα καὶ συγγενομένη τούτῳ ἔτεκεν ἐξ αὐτοῦ τὸν Αὔσονα, τὸν τῆς χώρας πάσης ἐν ὑστέρῳ κρατήσαντα, ἐξ οὗ καὶ Αὐσονία ἡ ἑσπέριος ἐκλήθη.","english":"The Phoenicians, being the first money-lenders and usurers, invented letters, weights, and, in a word, the pursuit of profit, whence the poets also call them hucksters. But let us return to the point from which we digressed. They say that Geryon was three-bodied, not because he had so many bodies, but because three islands lying in the ocean fought alongside him. That Erylus in Italy, whom Evander, the son of Carmentis the seer, subdued and held the land, the myth hints most philosophically became three-souled; for Socrates in the Phaedo hands down that the soul has three powers: the charioteer being the mind, and the horses the powers of the soul. In this way the oracles also ordain that the soul be bridled; and a mortal man must bridle his noetic soul, so that it not fall upon the ill-favored earth, but be saved. For since the nature of the whole consists of contrary powers, it is necessary that the soul which pervades all things also fit together the contrary principles; for its rational part is from the monad—that is, from the mind—while its spirited and appetitive parts are from the dyad—that is, from matter; even if the oracle hands down the whole soul as a divine triad; for the same one says: \"Mingling a spark of soul with two harmonies, by mind and divine nod, to which he added third holy love, a binding, reverend rider over all, he set it.\" There was a certain Circe in Italy, distinguished by birth and outstanding in beauty, who, falling in love with Odysseus as he wandered in Italy with Diomedes and consorting with him, bore from him Auson, who later gained mastery over all the land, from whom the western land was also called Ausonia.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"αὕτη γοῦν ἡ Κίρκη διὰ κάλλους ὑπερβολὴν τοῦ Ἡλίου θυγάτηρ εἶναι ἐκόμπαζε καὶ εἰς τιμὴν τοῦ οἰκείου δῆθεν πατρὸς ἱππικὸν ἀγῶνα πρώτη ἐν Ἰταλίᾳ ἐτέλεσεν, ὃς δὴ καὶ ἐξ αὐτῆς ὠνομάσθη κίρκος. ἐν δὲ Ἑλλάδι πρότερον Ἐνυάλιος, υἱὸς Ποσειδῶνος, ἐν ἡμέραις Μωυσέως διπώλῳ ἐχρήσατο, Οἰνόμαος καὶ\n\nὕστερον τετραπώλῳ· οὗτος δὲ ἦν βασιλεὺς Πισαίων, ἦγε δὲ τὸν ἱππικὸν ἀγῶνα μηνὶ Μαρτίῳ εἰκοστῇ τετάρτῃ ὑψουμένου τοῦ Ἡλίου. καὶ αὐτὸς μὲν ἐφόρει χλοανὸν ἤγουν πράσινον ὑπὲρ τῆς γῆς· ὁ δὲ ἀνταγωνιζόμενος βένετον ὑπὲρ τῆς θαλάσσης, καὶ οἱ μὲν μεσόγειοι ἔχαιρον τῷ πρασίνῳ, οἱ δὲ παράλιοι τῷ βενέτῳ· ἔπαθλον δὲ τῆς ἀγωνίας ταύτης προετίθει Οἰνόμαος τῷ νικήσοντι αὐτὸν τὴν ἰδίαν θυγατέρα Ἱπποδάμειαν, τὸν δὲ ἡττηθέντα φονεύεσθαι αὐτίκα. μέλλοντα γοῦν τὸν Πέλοπα τῷ Οἰνομάῳ ἀνταγωνίζεσθαι ἐπὶ τοῖς δηλωθεῖσι συνθήμασιν, ἑωρακυῖα Ἱπποδάμεια ἠράσθη τε αὐτοῦ καὶ προδίδωσι τούτῳ τὰ μηχανήματα τοῦ πατρός, δι' ὧν ἐκράτει τῶν συναμιλλωμένων, καὶ οὕτω παρεσκεύασε νικῆσαι τὸν Πέλοπα. κἀκεῖνος νικήσας εὐθὺς ἀνεῖλε μὲν Οἰνόμαον, ἔγημε δὲ Ἱπποδάμειαν καὶ ἐβασίλευσε μὲν τῆς Ἑλλάδος ἔτη τριάκοντα ὀκτώ, ἐκάλεσε δὲ ταύτην ἐξ ἑαυτοῦ Πελοπόννησον. ἀλλ' ἐπὶ τὰ πρότερα πάλιν ὁ λόγος ἐπανελθέτω. ἡ γὰρ δὴ προρρηθεῖσα Κίρκη πρώτη τελεῖν ἱππικοὺς ἀγῶνας ἐν Ἰταλίᾳ προκαταρξαμένη καὶ ἱπποδρόμιον ἐκεῖσε κατεσκεύασε, τὸ μὲν μῆκος τεσσάρων σταδίων, τὸ δὲ πλάτος ἑνός·","english":"This then is Circe, who through excess of beauty boasted that she was a daughter of Helios, and in honor of her supposed father she was the first in Italy to hold a horse race, which was indeed named after her, \"circus.\" But in Greece earlier Enyalius, son of Poseidon, in the days of Moses, used a two-horse chariot, and Oenomaus\n\nlater a four-horse chariot; this man was king of the Pisatans, and he held the horse race in the month of March on the twenty-fourth, when the sun was rising. And he himself wore a pale green, that is, a green, for the earth; but his competitor wore blue for the sea, and the inland dwellers rejoiced in the green, while the coastal people rejoiced in the blue. As prize for this contest Oenomaus set before the one who defeated him his own daughter Hippodameia, but the one defeated was to be killed at once. When Pelops was about to compete against Oenomaus on the terms that had been declared, Hippodameia, having seen him, fell in love with him and betrayed to him her father's devices, by which he prevailed over his rivals, and thus she prepared Pelops to win. And he, having won, immediately slew Oenomaus, married Hippodameia, and reigned over Greece for thirty-eight years, and he called it Peloponnese after himself. But let the account return again to what came before. For the aforementioned Circe, having first begun to hold horse races in Italy, also built a hippodrome there, four stades in length and one in width.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"τὸ δὲ μέσον αὐτοῦ ἐποίησε ξυλουργές, ὀνομάσασα ταύτην τὴν κρηπῖδα Εὔριπον, ἐκ τοῦ θαλαττίου ἴσως Εὐρίπου καὶ τῆς ἑπτάκις αὐτοῦ διαυλοδρομίας, ἐπειδὴ κἀκεῖνος ἑπτάκις τῆς ἡμέρας ἀντιστρέφει τὴν κίνησιν. καὶ πυραμὶς δέ ἐστιν ἐν μέσῳ τῷ σταδίῳ, ἡ δὲ πυραμὶς Ἡλίου, ἐπεὶ ἄσκιος ἐγγὺς ὁ τοιοῦτος βωμός· πάντων γὰρ τῶν οὐρανίων φωσφόρων σωμάτων σκιὰν ἀποτελούντων αὐτὸς μόνος ἔξω ταύτης ἐστί. ἐν δὲ τοῖς παρ' ἑκάτερα τέρμασι τοῦ Εὐρίπου τούτου ἄνωθεν μὲν τῆς πυραμίδος ἐπὶ τοῦ Εὐρίπου βωμοὶ ἵδρυνται τρεῖς· Κρόνου, Διός, Ἄρεος· κάτωθεν δὲ πάλιν βωμοὶ τρεῖς, Ἀφροδίτης, Ἑρμοῦ καὶ Σελήνης· τρίποδες δύο, Ἡλίουκαὶ Σελήνης, καὶ ἄγαλμα γυναικὸς φιάλην ἐπιφερομένης ἐν τῇ κεφαλῇ· ἐστὶ δὲ ἡ γῆ, φέρουσα τὴν θάλασσαν. σάλπιγγες δὲ ἐπὶ τέλει τῶν ἀγώνων τοὺς νικητὰς ἐπὶ τὰ γέρα καλοῦσι, δώδεκα δὲ ὕσπληγες κατὰ μίμησιν τῶν δώδεκα ζῳδίων· μαππάριος δὲ καλεῖται ὁ ἐν τῷ μέσῳ ἱστάμενος καὶ τοῦ δρόμου ἔχων τὸ σύνθημα ἀπὸ τοῦ περὶ τὸ πρᾶγμα συμβαίνοντος τηνικαῦτα· εἰώθησαν γὰρ οἱ ὕπατοι εὐωχεῖσθαι πρότερον ἐν τῷ θεάτρῳ καὶ μετὰ τὴν εὐωχίαν τὰ τῶν χειρῶν ἐκμαγεῖα ῥιπτεῖν, ἅπερ τῇ ῥωμαικῇ φωνῇ μάππα λέγονται, ἐξ οὗ καὶ μανδύλια· καὶ ταῦτα ἀναλαμβανόμενος ὁ λεγόμενος μαππάριος εὐθὺς τὸν ἀγῶνα ἐπετέλει.","english":"He made the middle of it of wood, naming this base the Euripus, perhaps from the sea's Euripus and its sevenfold race-course, since that too reverses its motion seven times a day. And there is a pyramid in the middle of the stadium, and the pyramid belongs to Helios, since such an altar is near shadowless; for while all the heavenly light-bearing bodies produce a shadow, he alone is outside it. And at the ends on either side of this Euripus, above the pyramid on the Euripus three altars are set up: of Kronos, of Zeus, of Ares; and below again three altars: of Aphrodite, of Hermes, and of Selene; two tripods, of Helios and Selene, and a statue of a woman carrying a phiale on her head; and it is the earth, bearing the sea. And trumpets at the end of the contests call the victors to the prizes, and twelve starting-gates in imitation of the twelve signs of the zodiac; and he who stands in the middle and holds the signal for the race is called the mapparius, from what then happens in the matter; for the consuls were accustomed formerly to feast in the theater and after the feast to throw the impressions of their hands, which in the Roman tongue are called mappa, whence also mandulia; and the one called the mapparius, taking these up, straightway completed the contest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"οὐ πλέον δὲ τῶν ἑπτὰ κύκλων, οὓς σπάτια οἱονεὶ στάδια καὶ μίσους ἀντὶ τοῦ ἄθλους, περὶ τὴν πυραμίδα, ἣν νῦν ὀβελὸν καλοῦσι, διεπληκτίζοντο οἱ ἀγωνισταὶ διὰ τὸ ἑπτὰ στάδια εἶναι τὸ μίλιον καὶ διὰ τὸ τοσούτους εἶναι τοὺς τῶν πλανήτων πόλους, οὓς Χαλδαῖοι στερεώματα καλοῦσιν, ἄνευ τοῦ σεληνιακοῦ, διὰ τὸ μέχρις αὐτοῦ διήκειν τὸ τοῦ παντὸς ὑλικοῦ σκύβαλον κατὰ τὸ λόγιον. τέσσαρσι δὲ καὶ εἴκοσι βραβείοις τὸν πάντα συνετέλουν ἀγῶνα διὰ τὸν ἐν πυραμίδι λόγον· δυοκαίδεκα γὰρ γωνίας ἡ πυραμὶς ἐπιδέχεται, τουτέστι στερεὰς τέσσαρας, ὧν ἑκάστη ἐκ τριῶν· δὶς δὲ τὸν δώδεκα ἀριθμὸν εἰς δύο τέμνοντες τὸν τῆς ἡμέρας καιρὸν ἔτι καὶ νῦν τελοῦσι. καὶ ἄλλως δέ πως ἡ πυραμὶς ἁρμοδία ἐστὶ τοῖς ἀγωνιζομένοις, Νεμέσεως γὰρ εἶναι νομίζεται. κατὰ γοῦν μίμησιν, τῆς Κίρκης καὶ Ῥωμύλος ὕστερον κτίσας τὴν Ῥώμην μηνὶ Ἀπριλλίῳ εἰκοστῇ κατασκευάζει καὶ ἱπποδρόμιον ἐν αὐτῇ τοιοῦτον καὶ κατὰ πάντα ὅμοιον. ἐποίησε δὲ τὸ πρῶτον ἅρματα τρία· ῥούσιον Ἄρεος ἤτοι πυρός, λευκὸν Διὸς ἤτοι ἀέρος, πράσινον Ἀφροδίτης ἤτοι τῆς γῆς. ὕστερον δὲ ἤρισαν οἱ Γάλλοι περὶ ὁμοτιμίας, καὶ προσετέθη τὸ βένετον διὰ τὸ τοιούτου χρώματος εἶναι τὰ ἱμάτια αὐτῶν, εἰς τιμὴν τοῦ Κρόνου ἢ μᾶλλον τοῦ Ποσειδῶνος. χρόνοις δὲ ὕστερον ἱκανοῖς Σεβῆρος ὁ βασιλεὺς Ῥωμαίων κατὰ Νίγερος ἐκστρατεύσας καὶ εἰς τὸ Βυζάντιον παραγενόμενος, τὴν νῦν Κωνσταντίνου πόλιν καὶ βασιλίδα τῶν πόλεων ἁπασῶν, κτίζει μὲν ἐκεῖσε διὰ τὸ τῆς","english":"The contestants contended around the pyramid—which they now call the obelisk—for no more than seven circuits, which they call spatia, as it were stadia, and misē, that is, contests, because the mile is seven stadia and because the poles of the planets are of that number, which the Chaldeans call stereōmata, apart from the lunar one, because the material refuse of the universe extends as far as it, according to the oracle. And they completed the whole contest with twenty-four prizes because of the reckoning in the pyramid; for the pyramid admits twelve angles, that is, four solid ones, each of which consists of three; and dividing the number twelve twice into two, they even now complete the period of the day. And in another way too the pyramid is suited to the contestants, for it is thought to belong to Nemesis. At any rate, in imitation of Circe, Romulus also, when he later founded Rome, in the month of April, on the twentieth day, constructed in it a race-course of this kind and in all respects similar. And he first made three chariots: the red of Ares, that is, of fire; the white of Zeus, that is, of air; the green of Aphrodite, that is, of the earth. Later the Gauls quarrelled over equal honor, and the blue was added because their cloaks were of such a color, in honor of Kronos or rather of Poseidon. And in later times, after many years, Severus the emperor of the Romans, having campaigned against Niger and arrived at Byzantium, the present city of Constantine and queen of all cities, founded there, because of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"πόλεως ἐπιτερπὲς λουτρὸν παμμέγεθες· εὑρὼν δὲ καὶ τὸν παρακείμενον τόπον τοῖς Διοσκόροις ἀνακείμενον ἐποίησε τοῦτον ἱπποδρόμιον, ἰκρίοις καὶ στοαῖς διακοσμήσας αὐτόν, καὶ ἄλσος ἐκκόψας δύο τινῶν ἀδελφῶν ὑποκείμενον δεσποτείᾳ καὶ εἰς τὸ νῦν ὁρώμενον κάλλος τοῦτο μεταγαγών. ὅτι Ῥωμαῖοι τὰ δίζυγα ἅρματα βίγας ἐκάλουν, ἐξ ὧν καὶ βιγάριοι.\n\nΠλεύσας ἐκεῖθεν Αἰνείας μετὰ πολλὰς ὅσας πλάνας κατάγεται ἐν πόλει τῆς Ἰταλίας λεγομένῃ Λαυρεντίᾳ, ἣν καὶ Ὀππικήν φασιν ὀνομασθῆναί ποτε, ἐξ ἧς καὶ ὀππικίζειν, καὶ ὡς τὸ πλῆθος, ὀφφικίζειν τὸ βαρβαρίζειν Ἰταλοὶ λέγουσιν. εἶτα ἐπιγαμβρεύσας Λατίνῳ βασιλεύοντι τῆς χώρας αὐτός τε βασιλεύσας τρισὶν ἐνιαυτοῖς οἴχεται. τοσούτων οὖν ἐπιξενωθέντων τῆς Ἰταλίας, ὥσπερ ἐδείχθη, Λατίνους μὲν τοὺς ἐπιχωριάζοντας, Γραικοὺς δὲ τοὺς ἑλληνίζοντας ἐκάλουν, ἀπὸ Λατίνου τοῦ ἄρτι ἡμῖν ῥηθέντος καὶ Γραικοῦ, τῶν ἀδελφῶν, ὥς φησιν Ἡσίοδος ἐν Καταλόγοις· Ἄγριον ἠδὲ Λατῖνον. Κούρη δ' ἐν μεγάροισιν ἀγαυοῦ Δευκαλίωνος Πανδώρη Διὶ πατρί, θεῶν σημάντορι πάντων μιχθεῖσ' ἐν φιλότητι τέκε Γραικὸν μενεχάρμην. Ῥωμύλος δὲ κτίζει τὴν Ῥώμην τῇ πρὸ δεκαμιᾶς Καλενδῶν Μαΐου, κατὰ τὸ τρίτον τῆς ἕκτης, ἢ ὡς ἕτεροι κατὰ τὸ δεύτερον τῆς ὀγδόης· ἡ δὲ ὥρα τῆς πόλεως ὥρα δευτέρα πρὸ τρίτης, ὡς Ταρρούτιος ὁ μαθηματικὸς κατεστήριξεν, Διὸς μὲν ἰχθῦσι, Κρόνου δὲ καὶ Ἀφροδίτης καὶ Ἄρεος καὶ Ἑρμοῦ Σκορπίῳ,Ἡλίου δὲ Ταύρῳ καὶ Σελήνης Ζυγῷ· ἢ ὡς ἕτεροι Ἠλίου μὲν Ταύρῳ, Σελήνης δὲ Παρθένῳ, Κρόνου δὲ Ζυγῷ, Διὸς δὲ Λέοντι, Ἄρεος Ζυγῷ, Ἀφροδίτης Ταύρῳ,Ἑρμοῦ Κριῷ.","english":"A delightful bath of the city, of enormous size; and finding also the adjacent place dedicated to the Dioskouroi, he made it a hippodrome, adorning it with scaffolds and stoas, and having cut down a grove that was subject to the ownership of two brothers, he brought it to the beauty now seen. That the Romans called two-horse chariots bigae, from which also bigarii.\n\nSailing from there, Aeneas after many wanderings of every sort is brought down to a city of Italy called Laurentum, which they say was once named Opica, from which also oppicizein, and, as the multitude has it, the Italians call opphicizein what is barbarizein. Then, having married into the family of Latinus who was king of the country, and having himself reigned for three years, he departed. Since, then, so many had settled as strangers in Italy, as has been shown, they called the native inhabitants Latins, and those who spoke Greek Graeci, from Latinus just mentioned by us and Graecus, the brothers, as Hesiod says in the Catalogues: \"And Agrios and Latinos. And the maiden Pandora in the halls of noble Deukalion, having mingled in love with Zeus the father, the signifier of all the gods, bore Graikos, staunch in battle.\" Romulus founded Rome on the day before the eleventh of the Kalends of May, in the third year of the sixth Olympiad, or as others say in the second year of the eighth; and the hour of the city was the second hour before the third, as Tarruitius the astrologer established, with Zeus in Pisces, and Kronos and Aphrodite and Ares and Hermes in Scorpio, and Helios in Taurus and Selene in Libra; or as others say, with Helios in Taurus, Selene in Virgo, Kronos in Libra, Zeus in Leo, Ares in Libra, Aphrodite in Taurus, Hermes in Aries.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"ἀρχὴν δὲ ἐνιαυτοῦ δίδωσι Ῥωμύλος τὸν Μάρτιον πρὸς τιμὴν Ἄρεος· ἐξ αὐτοῦ γὰρ αὐτὸν γενέσθαι λόγος δέκα μόνοις μησίν. Ἡ δεκὰς πλήρης ἀριθμός ἐστιν, ὅθεν καὶ παντέλεια καλεῖται, πάσας τὰς ἰδέας τῶν ἄλλων ἀριθμῶν καὶ λόγων καὶ ἀναλογιῶν καὶ συμφωνιῶν περιέχουσα· γνώμων γὰρ ἐν τοῖς οὖσίν ἐστιν ἡ δεκὰς πάντα χαρακτηρίζουσα, καὶ ἰδίως τὸ ἐν ἑκάστῳ ἄπειρον ὁρίζουσα, καὶ πάντων οὖσα συναγωγός τε καὶ συνακτικὴ καὶ ἀποτελεστικὴ τῶν ὅσα ἥ τε νοητὴ περιέχει φύσις ἥ τε ὑπὸ Σελήνην. οὕτως γὰρ ἡμῖν παραδίδωσιν ὁ Παρμενίδης· πρώτιστα μὲν τὰ νοητά, δεύτερα τὰ ἐν τοῖς ἀριθμοῖς, τρίτα τὰ συνεκτικά, τέταρτα τὰ τελεσιουργά, πέμπτα τὰ διαιρετικά, ἕκτα τὰ ζωογονικά, ἕβδομα τὰ δημιουργικά, ὄγδοα τὰ ἀφομοιωματικά, ἔννατα τὰ ἀπόλυτα, δέκατα τὰ ἐγκόσμια. ὀρθῶς οὖν αὐτὴν ὁ Φιλόλαος δεκάδα προσηγόρευσεν, ὡς δεκτικὴν τοῦ ἀπείρου, Ὀρφεὺς δὲ κλαδοῦχον, ἐξ ἧς ὡσεὶ κλάδοι τινὲς πάντες οἱ ἀριθμοὶ φύονται. Διέμεινεν ἀπὸ Κρόνου ἕως κτίσεως Ῥώμης κατὰ τὸν ἐν Σελήνῃ δρόμον παραφυλαχθεὶς ὁ ἐνιαυτός, ἐπὶ δὲ Ῥωμύλου ὁρίζεται, ὡς ἐλέγομεν ἔμπροσθεν, δεκαμηνιαῖος, τῶν μὲν ὑπὲρ τριακάδος ἡμέρας πλείους, τῶν δὲ ἐλάττονας λαχόντων μηνῶν· οὔπω γὰρ ἀπὸ τῆς Ἡλίου κινήσεως ἐφυσιολογεῖτο αὐτοῖς τὸ τοῦ χρόνου διάστημα. Ὁ Πομπίλιος Νουμᾶς, ἐφ' οὗ Πυθαγόρας ἦν, δυοκαίδεκα μησὶ τὸν ἐνιαυτὸν ἀριθμεῖσθαι διώρισε κατὰ τὸν ἐν Φαίδρῳ Σωκράτην, ὅς φησι τὰς τῶν ὅλων τάξεις τῇ δωδεκάδι περιειλῆφθαι· ἐπὶ τὸ πᾶν γὰρ ὁ θεὸς τῷ ἀριθμῷ τούτῳ κατεχρήσατο διαζωγραφῶν αὐτό, ὥς φησιν ὁ Πλάτων. οἰκεῖον γὰρ τὸ σχῆμα τοῦτο τῇ τοῦ παντὸς ἰδέᾳ·","english":"Romulus gives the beginning of the year to March, in honor of Ares; for the story is that he was born from him in only ten months. The decade is a complete number, whence it is also called all-perfect, containing all the forms of the other numbers and ratios and proportions and harmonies; for the decade is a standard among existing things, characterizing all things, and specifically defining the infinite in each thing, and being the gathering and collecting and perfecting of all things that both the intelligible nature and the nature beneath the Moon contain. For thus Parmenides hands down to us: first the intelligible things, second the things in numbers, third the cohesive things, fourth the perfective things, fifth the divisive things, sixth the life-generating things, seventh the creative things, eighth the assimilative things, ninth the absolved things, tenth the things in the world. Correctly, then, Philolaos called it a decade, as receptive of the infinite, and Orpheus called it branch-holding, from which, as it were branches, all numbers grow. The year, guarded according to the course in the Moon, continued from Kronos until the founding of Rome, and under Romulus it is defined, as we said before, as ten-month, the months having more days than thirty and fewer; for not yet from the motion of the Sun was the interval of time physiologized by them. Pompilius Numa, in whose time Pythagoras was, ordained that the year be counted in twelve months according to Socrates in the Phaedrus, who says that the orders of the whole have been encompassed by the twelve; for God used this number for the whole, painting it through, as Plato says. For this shape is akin to the idea of the whole.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"καὶ γὰρ κυκλικόν, ἐπεὶ καὶ θαυμαστή ἐστιν ἡ τῆς δωδεκάδος φύσις, διά τε ἄλλα καὶ ἐπειδὴ συνέστηκεν ἐκ τοῦ στοιχειωδεστάτου καὶ πρεσβυτάτου τῶν ἐν οὐσίαις εἰδῶν παραλαμβανομένων, ὥς φασιν οἱ ἀπὸ τῶν μαθημάτων, ὀρθογωνίου τριγώνου· αἱ γὰρ τοῦδε πλευραὶ ἐκ τριῶν οὖσαι καὶ τεττάρων καὶ πέντε συμπληροῦσι τὸν ἀριθμὸν τῶν δώδεκα τοῦ ζωοφόρου κύκλου τὸ παράδειγμα· διπλασιασθείσης δὲ ἑξάδος τῆς γονιμωτάτης, ἥτις ἐστὶν ἀρχὴν τελειότητος ἐκ τῶν ἰδίων συμπληρουμένη μερῶν διατάττει δὲ Νουμᾶς δυοκαίδεκα μηνῶν τὸν ἐνιαυτὸν πρὸς συντέλειαν τῶν\n\nἩλίου καὶ Σελήνης δρόμων. καὶ ἐπὶ μὲν Ῥωμύλου ὁ νῦν καλούμενος Μάρτιος μὴν πρῶτος ἦν, ἐπὶ δὲ Νουμᾶ προσετέθησαν Ἰανουάριος καὶ Φεβρουάριος. ἀρχὴν δὲ ἐνιαυτοῦ ὁ Νουμᾶς ἄγειν ἐθέσπισε Ῥωμαίοις, ὅταν Ἥλιος τὸν Αἰγόκερων μεσάζων αὔξει τὴν ἡμέραν, ἀποστρέφων πρὸς ἡμᾶς ἀπὸ τοῦ νοτίου καμπτῆρος, προστιθεὶς τῇ ἡμέρᾳ ἡμιώριον. καὶ οὐ μόνον οὕτως τὸν ἐνιαυτὸν διετύπωσεν, ἀλλὰ καὶ νόμισμα πρῶτος ἐχάραξεν, ὡς ἐξ αὐτοῦ ἔτι καὶ νῦν νουμόν–οἱονεὶ Νουμανόν–τὸν ὀβολὸν καλεῖσθαι. ἀλλὰ μὴν καὶ τὴν βασιλέων οἰκίαν, ἣ καλεῖται Παλάτιον, κατὰ τὸν ἱερατικὸν διετάξατο θεσμόν. Ἀδριανὸς ἐκ τῆς Αἰλίων ἐτύγχανε φαμιλίας, οἱονεὶ γενεᾶς· ὅθεν ἔδοξεν αὐτῷ τὸ Αἰλίων ὄνομα τοὺς ὑπηκόους προγράφειν· ὅθεν καὶ Αἰλία ἡ Ἱερουσαλήμ· καὶ γὰρ αὐτὸς αὐτὴν ἁλοῦσαν ἐπόλισεν. Ὅτι Ὑπάτη ὠνομάζετο πρότερον ἡ Θεονίκη. Ὅτι ἴδιον ἀεὶ γέγονε τῶν ἀρχιερέων τὴν κεφαλὴν σκέπειν ἢ διαδεσμεῖν ταινίᾳ·","english":"For it is also cyclical, since the nature of the twelve is wonderful, both for other reasons and because it is constituted from the most elementary and oldest of the forms taken among substances, as those from the mathematical studies say, from the right-angled triangle; for its sides, being three and four and five, complete the number twelve, the model of the zodiacal circle; and when the six, the most generative, is doubled—which is the beginning of perfection, being completed from its own parts—Numas ordains the year of twelve months for the completion of the courses of Sun and Moon. And in the time of Romulus the month now called March was first, but in the time of Numas January and February were added. And Numas ordained that the Romans should lead the beginning of the year when the Sun, being in the middle of Capricorn, increases the day, turning back toward us from the southern bend, adding a half-hour to the day. And not only did he thus shape the year, but he also first stamped coinage, so that from him even now the obol is called nummon—as it were Numanon. But indeed he also arranged the house of the kings, which is called the Palatium, according to the priestly ordinance. Hadrian happened to be of the Aelian family, that is, lineage; whence it seemed good to him to prefix the name Aelian to his subjects; whence also Aelia is Jerusalem; for he himself also founded it as a city when it had been captured. That Hypate was formerly the name of Theonike. That it has always been proper to the high priests to cover the head or bind it with a fillet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"καὶ τοῦτο δῆλον ἐκ τοῦ μέχρι τήμερον τὴν τοῦ καθ' ἡμᾶς ἀρχιερέως ταινίαν τοῖς ὤμοις αὐτοῦ περιθέσθαι, τὴν ὡς ἔφην ἐπὶ τῆς κεφαλῆς τιθεμένην πάλαι· ὡς †καικαφόριον ἔτι καὶ νῦν καλεῖσθαι. Ὅτι ὁ Νουμᾶς τὴν βασιλικὴν ἐσθῆτα εἰς τιμὴν Ἡλίου καὶ Ἀφροδίτης ἐκ πορφύρας καὶ κόκκου κατασκευάζεσθαι διετύπωσεν–καὶ Βλάττα δέ, ἐξ ἧς τὰ βλάττια λέγομεν, ὄνομα Ἀφροδίτης ἐστὶ κατὰ τοὺς Φοίνικας, ὡς ὁ Φλέγων ἐν τῷ περὶ ἑορτῶν φησι. ὅτι τριακοσίοις ἐγγὺς ὀνόμασιν εὑρίσκομεν καλουμένην τὴν Ἀφροδίτην, κεῖται δὲ παρὰ Λαβεῶνι τὰ ὀνόματα– καλέσας αὐτὴν τὴν στολὴν πατρίως τραβαίαν, ἣν λέγεται πρῶτος ὁ Ἀγαθοκλῆς ὁ Σικελιώτης εὑρεῖν. τραβαία δὲ εἴρηται ὡσανεὶ τρίβαφος· ἐκ τριῶν γὰρ ἀποτελεῖται χρωμάτων, πορφύρας, κόκκου καὶ ἰσατίδος βοτάνης ἣ παρὰ τοῖς πολλοῖς λουλάκιον λέγεται, ἥτις ἐστὶν Ἄρεος. εἶτα προεστήσατο τὸν τῆς πόλεως φύλακα, ὕπαρχον δὲ αὐτὸν νῦν προσαγορεύομεν ἢ ὥς τινες πολίαρχον ἢ ἀστυδίκην, ὃν πάλαι πραίτωρα οὐρβανὸν ἔλεγον, ὃς καὶ πρωτεύειν τῆς Ῥωμαίων γερουσίας φαίνεται· καὶ τοῦτο δῆλον ἐκ τῶν ὑποδημάτων αὐτοῦ, ἐν οἷς σεληνίσκος τις ἐκτετύπωται εἰς τύπον τοῦ σίγμα στοιχείου, δι' οὗ τὸν ἑκατὸν ἀριθμὸν οἱ Ῥωμαῖοι σημειοῦνται–ἐστὶ γὰρ παρ' αὐτοῖς τὸ λεγόμενον κάππα μικρόν–ὡς δῆλον εἶναι πρῶτον αὐτὴν ἑκατὸν εὐπατριδῶν· τοσούτους γὰρ ὁ Ῥωμύλος ἐξελέξατο. Ὅτι ἔφερον οἱ στρατηγοὶ ἐπὶ τῶν πολέμων Διὸς καὶ Ἡλίου καὶ Σελήνης, Ἑρμοῦ τε καὶ Ἄρεος σύμβολα· καὶ Διὸς μὲν ἀετόν, Ἡλίου δὲ λέοντα, Σελήνης δὲ βοῦν, Ἄρεος δὲ λύκον, Ἑρμοῦ δὲ δράκοντα·","english":"And this is clear from the fact that to this day he places the band of our high priest on his shoulders, the one that, as I said, was formerly placed on the head; so that it is still even now called a kaikaphorion. That Numa ordained that the royal robe be made of purple and scarlet in honor of Helios and Aphrodite—and Blatta, from which we call blattia, is a name of Aphrodite among the Phoenicians, as Phlegon says in his work On Festivals. That we find Aphrodite called by nearly three hundred names, and the names are recorded in Labeo—calling the garment in the ancestral manner trabaia, which Agathocles of Sicily is said to have first invented. And trabaia is spoken of as it were tribaphos; for it is produced from three colors, purple, scarlet, and the plant isatis, which is called by most loulakion, and which belongs to Ares. Then he appointed the guardian of the city, whom we now call hyparchos, or as some say poliarches or astydikes, whom they formerly called praitor urbanos, who also appears to preside over the senate of the Romans; and this is clear from his footwear, in which a little crescent is engraved in the shape of the letter sigma, by which the Romans signify the number one hundred—for among them it is what is called the small kappa—so that it is clear that it was first one hundred patricians; for Romulus selected so many. That the generals in wars carried symbols of Zeus and Helios and Selene, and of Hermes and Ares; and of Zeus an eagle, of Helios a lion, of Selene a cow, of Ares a wolf, of Hermes a serpent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"καὶ γὰρ κηρύκιον ἄν τις καλέσοι τὴν ἐκ δράκοντος σημαίαν. Πριβιλέγια νόμοι τινὲς ἰδιωτικοὶ ἀλλ' οὐ γενικοί. Δεκανοὶ οἱ ῥαβδοῦχοι κατὰ Ῥωμαίους. Ἀκῆδε τὸ πρόσελθε σημαίνει.\n\nὍτι πρῶτος ὁ Διοκλητιανὸς μετὰ Δομετιανὸν δεσπότης καὶ βασιλεὺς Ῥωμαίων ὠνομάσθη, λίθοις ἀντὶ δάφνης τὴν κεφαλὴν καὶ τοὺς πόδας ψηφώσας, ὥς φησιν Εὐτρόπιος. Ὅτι ἐπὶ τοῦ Διοκλητιανοῦ ἡ πᾶσα τῶν Ῥωμαίων στρατιὰ μυριάδες ἦν ὀκτὼ καὶ τριάκοντα καὶ ἐννακισχίλιοι καὶ ἑπτακόσιοι καὶ τέσσαρες, ναυτικὴ δὲ δύναμις ἡ ἐπὶ τῶν ἐπικαίρων χωρίων ναυλοχοῦσα ἐπί τε τοῖς ποταμοῖς ἐπί τε τῇ θαλάσσῃ τετρακισμύριοι καὶ πεντακισχίλιοι καὶ πεντακόσιοι ἑξήκοντα καὶ δύο. ὅτι πρὸς τοῦτον τὸν ἀριθμὸν ὁ μέγας Κωνσταντῖνος ἐπὶ τῆς ἀνατολικῆς βασιλείας τὸν στρατὸν διέθηκεν, ὡς ἑτέρας τοσαύτας μυριάδας στρατοῦ προστεθῆναι τῇ Ῥωμαϊκῇ πολιτείᾳ. Ἡ παρ' Ἕλλησιν ὀπτὴ πλίνθος λατέρκουλον παρὰ Ῥωμαίοις λέγεται. ἦν δὲ πλίνθος δημοσία, ἐφ' οὗ τά τε τῶν βουλευτῶν καὶ τὰ τῶν στρατευμάτων ὀνόματα ἀπεγράφετο, καὶ ἐγράφετο ἐπὶ τείχους εἰς τετράγωνον σχῆμα τύπος τις καὶ γραμμὴ πλίνθος. τίτλον καὶ αὐτήν τινες ὀνομάζουσιν οὐκ εἰδότες, ὡς τίτλος κυρίως ἡ","english":"For one might call the serpent-standard a kerykion. Privilegia are certain private laws, not general ones. Decani are the lictors among the Romans. Acede means \"come here.\"\n\nThat Diocletian was the first after Domitian to be named master and king of the Romans, having marked his head and feet with stones instead of laurel, as Eutropius says. That in the time of Diocletian the entire army of the Romans was thirty-eight myriad, nine thousand, seven hundred and four; and the naval force that was stationed at the advantageous places, both on the rivers and on the sea, was forty-five thousand, five hundred and sixty-two. That to this number the great Constantine, during his reign over the East, so arranged the army that as many again myriads of troops were added to the Roman state. The baked brick among the Greeks is called laterculus among the Romans. And it was a public brick, on which both the names of the senators and those of the soldiers were inscribed, and a certain shape and line was drawn on the wall in a square form—a brick. Some call it a titulus as well, not knowing that titulus properly is the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"προσγραφὴ τῶν ἀξιωμάτων λέγεται, οὐ μὴν ἡ τετράγωνος γραμμή. τὰ τῶν ἄλλων στρατευμάτων ὀνόματα ἐπὶ σανίδος ἀπεγράφετο· λέγεται δὲ παρὰ Ῥωμαίοις ματρίκιον τὸ πλατὺ καὶ παχὺ ξύλον· οἱ γὰρ ἀρχαῖοι ξύλοις καὶ φλοιοῖς καὶ φιλυρίνοις πίναξι πρὸς γραφὴν ἐκέχρηντο. ἐστὶ δὲ καὶ σανὶς φιλυρίνη, ἐφ' ἧς τὰ ῥήματα τῆς ἐλευθερίας εἴωθε γράφεσθαι. τιλία δὲ παρὰ τοῖς αὐτοῖς ἡ φιλύρα τὸ ξύλον· ὅθεν κῶδιξ τὸ βιβλίον. κῶδιξ δὲ κυρίως ὁ φιτρὸς παρ' αὐτοῖς καλεῖται, καὶ λίβερ τὸ βιβλίον. λίβερ δὲ ὁ φλοιός ἐστι κυρίως· ταῦτα καὶ ματρίκιον, καὶ ματρικαρίους τοὺς ξυλουργοὺς καλοῦσιν. ὅθεν ἔτι καὶ νῦν πρὸ τῶν ὑπάτων ἐπιφέρεται ὁ λεγόμενος τοῦ πραίτωρος σκρίβας. χρόνῳ δὲ ὕστερον ὁ Πτολεμαῖος συμβουλεύοντος αὐτῷ Ἀριστάρχου τοῦ γραμματικοῦ τὴν Ῥωμαίων ἀσπάσασθαι προστασίαν πρῶτος χάρτην ἀποστείλας τὴν Ῥώμην ἐξένισεν. ἀντευδοκιμεῖται δὲ ὅμως παρὰ τοῦ Περγαμηνοῦ Ἀττάλου, Κράτητος τοῦ γραμματικοῦ ἡγησαμένου τῆς σπουδῆς πρὸς ἔριν Ἀριστάρχου τοῦ ἀντιτέχνου αὐτοῦ· δέρματα γὰρ τὰ ἐκ προβάτων ἀποξέσας εἰς λεπτὸν ἔστειλε τοῖς Ῥωμαίοις τὰ λεγόμενα παρ' αὐτοῖς μέμβρανα· εἰς μνήμην δὲ τοῦ ἀποστείλαντος ἔτι καὶ νῦν Ῥωμαῖοι τὰ μέμβρανα Περγαμηνὰ καλοῦσιν.","english":"It is called the registration of dignities, not indeed the squared line. The names of the other troops were written up on a tablet; and among the Romans the broad and thick piece of wood is called matricium; for the ancients used wood and bark and lime-wood tablets for writing. There is also a lime-wood tablet, on which the words of freedom are customarily written. And among them the lime-tree is called tilia, the wood; whence codex means the book. And codex properly is called the trunk among them, and liber the book. But liber is properly the bark; these things are also matricium, and they call the carpenters matricarii. Whence even now before the consuls is carried the so-called scriba of the praetor. But later in time Ptolemy, when Aristarchus the grammarian advised him to embrace the leadership of the Romans, first sent papyrus and entertained Rome as a guest. Yet he is rivaled in repute by Attalus of Pergamum, when Crates the grammarian led the zeal for rivalry against Aristarchus his rival in the art; for having scraped the skins of sheep thin, he sent to the Romans the things called among them membrana; and in memory of the sender even now the Romans call the membrana Pergamena.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Ἰστέον δὲ Ῥωμαίοις τὸ κανοῦν ἐπὶ μὲν τῶν ἱερῶν σατούραν, ἐπὶ δὲ τῶν εὐωχιῶν ἐπουλαρίαν, ἣν ἀπαλαρίαν οἱ πολλοὶ ἐξ ἀγνοίας προσαγορεύουσιν. ἐπούλας γὰρ τὰς εὐωχίας Ῥωμαίοις ἔθος καλεῖν. Ἐδόκει μὲν μηκέτι ἐπ' ἀγορᾶς, ἀλλ' ἐν τῷ Παλατίῳ τὴν βουλὴν συνάγεσθαι, τὴν δὲ τοιαύτην σύνοδον κομβέντον ἔθος Ῥωμαίοις καλεῖν, ἀντὶ τοῦ συνέλευσιν. σιγῆς δὲ τοῖς πολλοῖς βουλευομένοις δεῖ· ἐκ τῆς περὶ τὴν σιγὴν σπουδῆς–σιλέντιον δ' αὐτὴν πατρίως καλοῦσιν–σιλεντιαρίους ἔκριναν ὀνομάζειν αὐτούς. πάντων δὲ σχεδὸν ἐναλλαγέντων διέμεινε τὸ τοῦ λεγομένου μαγίστρου φρόντισμα· ἐπείθετο δὲ αὐτῷ τάξις τις πεντήκοντα τὸν ἀριθμὸν ἀνδρῶν, οἳ φρουμεντάριοι καὶ κουρίωσοι προσηγορεύοντο, οἷον σιτῶναι καὶ περίεργοι· καὶ οἱ μὲν σιτῶναι τῆς εὐθηνίας τῶν ἐν τῷ Παλατίῳ ἀντείχοντο, οἱ δὲ περίεργοι ἡγοῦντο τοῦ δημοσίου δρόμου. Κλαβουλάριος ὀχηματικός· κλάβον γὰρ τὸν οἴακα καλοῦσιν. Βήλωξ, ὀξύς, ὃς καὶ βεραιδαρικὸς ἔτι καὶ νῦν λέγεται. βεραίδους δὲ Ἰταλοῖς εἶναι δοκεῖ τοὺς ὑποζυγίους ἵππους ὅπερ ἐστίν, ἕλκειν τὸ ὄχημα· ὅθεν καὶ δασύνουσι γράφοντες τὸ ῥαίδας ὄνομα ἐκ τοῦ ῥᾳδίως ἐπιρρήματος παρηγμένον· οἱ γὰρ βεραίδους τοὺς ῥαίδας ἐκτὸς λέγοντες σφόδρα πλανῶνται. Ἀντικουάριοι οἱ κατὰ Ἕλληνας καλλιγράφοι. Ὁ δὲ Νουμᾶς οὗτος βαρβαρικοῖς ταραττομένην θορύβοις τὴν Ἰταλίαν μεγάλην Ἑλλάδα ᾠκονόμησε κληθῆναι πάντας τε τοὺς κλεινοὺς τῶν φιλοσόφων ἐξ αὐτῆς προελθεῖν, Ἐμπεδοκλέα λέγω τὸν φυσικὸν καὶ ἄλλους πολλοὺς πρὸ Ἀριστοτέλους. Ὅτι ἐπὶ τοῦ Νουμᾶ καὶ πρὸ τούτου οἱ πάλαι ἱερεῖς χαλκαῖς ψαλίσιν, ἀλλ' οὐ σιδηραῖς ἀπεκείροντο·","english":"It should be known that among the Romans the basket is called satura in sacred rites, but epularia in feasts, which most people through ignorance call apalaria. For it is the custom among the Romans to call feasts epulae. It seemed good that the senate should no longer assemble in the forum, but on the Palatine; and such an assembly the Romans customarily call conventus, that is, a gathering. But for the many who deliberate, silence is necessary; from their zeal for silence—which they call in their native tongue silentium—they decided to name them silentiarii. And when nearly all things had been changed, the office of the so-called magister remained; and a certain order of fifty men in number was obedient to him, who were called frumentarii and curiosi, that is, grain-men and inspectors; and the grain-men maintained the abundance of provisions in the Palatine, while the inspectors commanded the public course. Clabularius ochematicus; for they call the helm clabus. Belox, sharp, which is even now called beraidaricus. For beraidae seem to the Italians to be the yoke-horses, which means to draw the vehicle; whence also they aspirate when writing the name rhaidas, derived from the adverb rhaidios; for those who say that beraidae are rhaidae apart from this are greatly mistaken. Antiquarii are, in Greek terms, calligraphers. This Numa, when Italy was disturbed by barbarian uproars, arranged that it be called Great Greece, and that all the illustrious philosophers came forth from it—I mean Empedocles the natural philosopher and many others before Aristotle. That in the time of Numa and before him the ancient priests used to cut their hair with bronze shears, not iron.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"ὁ γὰρ σίδηρος κατὰ τοὺς Πυθαγορείους τῇ ὕλῃ ἀνάκειται· μέλας γὰρ καὶ αὐτὸς καὶ διὰ τοῦτο ἐγγὺς ἀνείδεος, πολύκμητός τε καὶ πολύχρηστος ἀλλ' οὐκ ἀπαθής ἐστιν. Ὅτι μετὰ τὸν Αὔγουστον ἐν ταῖς τοῦ Παλατίου τάξεσιν ηὑρίσκετο καὶ σύστημα πατρικίων ἑξήκοντα παρ' οἷς τὰ διοπετῆ ὅπλα ἐφυλάττετο· ἔτι δὲ μὴν καὶ ἄλλοι τριάκοντα, παρ' οἷς ἐφυλάττοντο οἱ σιβύλλειοι χρησμοί. Ἱερέας γενέσθαι τὸ πρὶν τοὺς ὕστερον ἄρχοντας τοῦ Ῥωμαίων πολιτεύματος οὐδενὶ τῶν πάντων ἠγνόηται, Τυρρηνοῦ ἐπὶ τὴν ἑσπέραν ἐκ τῆς Λυδίας μεταστάντος, τοὺς τότε καλουμένους Ἐτρούσκους– ἔθνος δὲ ἦν Σικανόν–τὰς Λυδῶν τελετὰς διδάξαντος, οὓς ἐκ τῆς θυοσκοπίας Θούσκους συμβέβηκε μετονομασθῆναι· καὶ τούτων εἰς πλάτος ἐν τῇ πρώτῃ τῆς περὶ μηνῶν γραφείσης ἡμῖν πραγματείας ἴσμεν μνημονεύσαντες. τὰ γὰρ ἐπίσημα τῶν ἀρχόντων ἀπὸ Θούσκων λαβὼν ὁ βασιλεὺς Νουμᾶς τῇ πολιτείᾳ εἰσήγαγεν,\n\nὥσπερ καὶ τῶν ὅπλων τὸ δύσμαχον ἀπὸ Γαλατῶν. καὶ μάρτυρες μὲν τούτων ὅ τε Καπίτων καὶ Φοντήϊος, ἐξ ὧν καὶ ὁ διδασκαλικώτατος Οὐάρρων, Ῥωμαῖοι πάντες, μεθ' οὓς Σαλούστιος οὗτος ὁ ἱστορικὸς ἐπὶ τῆς πρώτης ἱστορίας σαφῶς ἀναδιδάσκει. Ῥαμνίτας καὶ Τιτίους ἱστῶν καὶ Λούκερας· τὰς δὲ αἰτίας τουτωνὶ τῶν ὀνομάτων ἐν τοῖς περὶ μηνῶν, ὡς εἴρηται, τεθεῖσιν ἡμῖν ἀποδεδώκαμεν. Γλωσσίδα τινὰ ἤγουν διάβλημα, χρυσοτελὲς καὶ αὐτό, εἰς βότρυος σχῆμα πεποιημένον δι' ἣν ἐν τῇ περὶ μηνῶν συγγραφῇ ἀποδεδώκαμεν αἰτίαν.","english":"For iron, according to the Pythagoreans, is assigned to matter; for it is itself dark and for this reason close to formless, and though wrought with much labor and of many uses, it is not free from passion. That after Augustus there was also found among the ranks of the Palatine a body of sixty patricians, with whom the arms fallen from heaven were kept; and moreover also another thirty, with whom the Sibylline oracles were kept. That priests were formerly those who later were magistrates of the Roman state, no one of all is ignorant, when Tyrrhenus, having migrated from Lydia to the West, taught the mysteries of the Lydians to those then called Etruscans—and it was a Sicanian people—who by reason of their divination by sacrifice came to be renamed Thusci; and of these I know we made mention at length in the first book of the treatise written by us concerning the months. For King Numa, having taken the insignia of the magistrates from the Thusci, introduced them into the state, just as also the stubbornness of arms from the Gauls. And the witnesses of these things are both Capito and Fonteius, from whom also the most learned Varro, all Romans, after whom this Sallust, the historian, in his first history clearly instructs. He establishes the Ramnites and Titians and Luceres; and the causes of these names I have set forth in what I have written concerning the months, as has been said. A certain tongue-shaped ornament, that is, a buckle, itself also gold-finished, made in the shape of a cluster of grapes, for the reason which I have set forth in the treatise concerning the months.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Πάλαι γὰρ καὶ νῦν δὲ παρ' αὐτοῖς τῶν ὅπλων στρατεύμασιν ἐπιφέρεται ὁ τῶν λεγομένων βιάρχων πρῶτος ῥάβδον κλήματι ἐξ ἀργύρου πεποιημένῳ περιπεπλεγμένην πρὸς τιμῆς τοῦ ποτε τιμηθέντος Διονύσου, ὡς ἐν τοῖς περὶ μηνῶν ἀποχρώντως ἡμῖν ἀνήνεκται. Ὅτι βηξιλλατίωνες οἱ Ῥωμαίων ἱππεῖς καὶ βήξιλλα παραπετάσματα ἐκ πορφύρας καὶ χρυσοῦ εἰς τετράγωνον σχῆμα πεποιημένα· ταῦτα ἐξαρτῶντες ἐπὶ μακρῶν δοράτων, κύκλῳ παραπορευόμενοι τῶν βασιλέων κατασκέπτουσιν αὐτούς. εἶεν δ' ἂν τὰ λεγόμενα φλάμμουλα. 2. Περὶ ἡμέρας.\n\n... ἀναγκαῖόν μοι δοκεῖ περὶ τῶν μηνῶν εἰπεῖν, ὅθεν καὶ ὅπως τὴν προσηγορίαν αὐτῶν ἕκαστος εἴληφε, καὶ ἅπερ καθ' ἕκαστον αὐτῶν τοῖς Ῥωμαίοις πάλαι παρατετήρηται, ὅσα γε ἡμεῖς ἐκ τῶν Ῥωμαϊκῶν ἱστοριῶν παρειλήφαμεν· πρὸς τούτοις καὶ περὶ διαφορᾶς ἔτι πρότερον ἐνιαυτῶν, αἰώνων τε καὶ χρόνων καὶ ἀρχῆς ἡμερῶν. γένοιτο ἂν καὶ τοῦτο ὥσπερ ἥδυσμά τι ταῖς τῶν πολλῶν ἀκοαῖς. Ἡ φυσικὴ ἡμέρα ἀπὸ τῶν ἡλίου ἀνατολῶν ἕως δυσμῶν λαμβάνεται, ἀλλ' οὐ παρὰ πᾶσιν οὕτως. Βαβυλώνιοι μὲν γὰρ ἀπὸ ἀνατολῶν ἡλίου ἕως αὐτῶν λαμ βάνουσι δυσμῶν, νυκτὸς οὐδ' ὅλως μνήμην ποιούμενοι, οἷα οὐ καθ' ὑπόστασιν ἀλλὰ μᾶλλον κατὰ συμβεβηκὸς γινομένης.","english":"For long ago and even now among them the first of those called biarchs carries before the troops in arms a rod entwined with a branch made of silver, in honor of Dionysus who was once honored, as has been sufficiently reported by us in the books On the Months. That the rexillations are the cavalry of the Romans, and the rexilla are hangings made of purple and gold in a square shape; fastening these on long spears, they ride around the kings and cover them. These would be what are called flammula. 2. On the day.\n\n... it seems necessary to me to speak about the months—whence and how each of them received its name, and what things were observed by the Romans of old in each of them, at least as far as we have received from the Roman histories; and in addition to these, also concerning the difference, still earlier, of years, ages, and times, and the beginning of days. This too would be, as it were, a kind of seasoning for the ears of the many. The natural day is taken from the rising of the sun to its setting, but not so among all. For the Babylonians take it from the rising of the sun to its very setting, making no mention of night at all, since it does not exist in its own substance but rather by accident.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Αἰγύπτιοι δὲ καὶ Ἑβραῖοι ἀπὸ ἀρχῆς ἑσπέρας τὴν ἐπιφοιτῶσαν συναριθμοῦντες ἡμέραν ἕως τῆς ἐπιούσης πάλιν ἑσπέρας, τὴν προλαβοῦσαν δηλονότι νύκτα μετὰ τῆς ἐπακολουθούσης ἡμέρας συνενοῦντες καὶ μίαν ἀμφοτέρας ὀνομάζοντες ἡμέραν, ἀρχόμενοι δὲ πρότερον ἀπὸ τῆς νυκτός, διὰ τὸ ἀρχεγονώτερον εἶναι τὸ σκότος τοῦ φωτὸς καὶ πρὸ τῆς τοῦδε τοῦ παντὸς διακοσμήσεως ἔρεβος καὶ σκότος προϋποτίθεσθαι τοὺς κοσμογράφους, νύκτα δὲ πάντων μητέρα ὀνομάζειν· ὅθεν καὶ οἱ μυθικοὶ ἀπὸ Λητοῦς τεχθῆναι Ἄρτεμιν ποιοῦσι καὶ Ἀπόλλωνα, καὶ πρώτην Ἄρτεμιν, οἱονεὶ ἀερότεμιν Σελήνην, μεθ' ἣν τὸν Ἥλιον. εἴη δ' ἂν Λητὼ ἡ νύξ· καὶ γὰρ λήθη κατ' αὐτὴν καὶ ὕπνος ἐπιγίνεται. οἵ γε μὴν Οὖμβροι, ἔθνος Ἰταλικὸν καὶ ἀστρο λόγον, ἀπὸ μεσημβρίας τὴν ἀρχὴν τῆς ἡμέρας λαμβάνουσιν, ἕως πάλιν τῆς ἄλλης μεσημβρίας μίαν λέγοντες ἡμέραν, ὥσπερ καὶ οἱ ἀστρολόγοι ἐπὶ ταῖς γενέσεσιν. Ἀθηναῖοι δὲ καὶ αὐτοὶ ἀπὸ δυσμῶν εἰς δυσμὰς ὥσπερ καὶ οἱ Ἑβραῖοι, Ῥωμαῖοι δὲ τὸ μὲν πρῶτον ἴσα τοῖς Βαβυλωνίοις κατὰ τὸν φυσικὸν νόμον καὶ αὐτοὶ τὴν ἡμέραν μόνην ἀπὸ ἀνατολῶν ἡλίου μέχρι δυσμῶν ἡμέραν ὡρίζοντο, τὴν νύκτα μηδὲν λογιζόμενοι· ὕστερον δὲ ἀπὸ μέσης νυκτὸς ἤγουν τῆς ἀρχῆς τῆς ἑβδόμης ὥρας αὐτῆς καὶ ἕως μέσης πάλιν τῆς ἐπιούσης νυκτὸς ἐτύπωσαν τὴν ἡμέραν καὶ νομίζεσθαι καὶ ὀνομάζεσθαι. Πάντας τοὺς ῥυθμοὺς ἐκ τῆς τῶν πλανήτων κινήσεως εἶναι συμβαίνει· ὁ μὲν γὰρ Κρόνος τῷ Δωρίῳ, ὁ δὲ Ζεὺς τῷ Φρυγίῳ, ὁ δ' Ἄρης τῷ Λυδίῳ καὶ οἱ λοιποὶ τοῖς λοιποῖς κινοῦνται κατὰ τὸν Πυθαγόραν πρὸς τὸν ἦχον τῶν φωνηέντων·","english":"The Egyptians and the Hebrews, counting the day that follows from the beginning of evening until the next evening again, evidently join the preceding night together with the day that follows and call both one day, beginning first from the night, because darkness is more primordial than light and before the ordering of this universe the cosmographers suppose darkness and gloom to have existed, and they call night the mother of all things; whence also the myth-makers have Artemis and Apollo born from Leto, and Artemis first, as it were the moon that cuts the air, and after her the Sun. And Leto would be the night; for forgetfulness and sleep come upon it. The Umbrians, however, an Italian people and students of astronomy, take the beginning of the day from midday, calling one day until the next midday again, just as the astrologers do in the case of nativities. The Athenians too reckon from sunset to sunset, just as the Hebrews do. The Romans, however, at first, equally with the Babylonians, according to natural law, themselves defined the day as day only, from the rising of the sun until its setting, reckoning the night as nothing; but later they established that the day be considered and called from midnight—that is, from the beginning of the seventh hour itself—until the middle again of the following night. All rhythms happen to come from the motion of the planets; for Cronus moves in the Dorian mode, Zeus in the Phrygian, Ares in the Lydian, and the rest in the rest, according to Pythagoras, in accordance with the sound of the vowels.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"ὁ μὲν γὰρ Ἑρμοῦ τὸν α, ὁ δ' Ἀφροδίτης τὸν ε, ὁ δ' Ἥλιος τὸν η, καὶ ὁ μὲν τοῦ Κρόνου τὸν ι, ὁ δὲ\n\nτοῦ Ἄρεος τὸν ο, καὶ Σελήνη τὸν υ, ὅ γε μὴν τοῦ Διὸς ἀστὴρ τὸν ω ῥυθμὸν ἀποτελοῦσιν· ὁ δὲ ἦχος τῶν ῥυθμῶν ὡς ἡμᾶς οὐκ ἀφικνεῖται διὰ τὴν ἀπόστασιν. Ὅτι οἱ περὶ Ζωροάστρην καὶ Ὑστάσπην Χαλδαῖοι καὶ Αἰγύπτιοι ἀπὸ τοῦ ἀριθμοῦ τῶν πλανήτων ἐν ἑβδομάδι τὰς ἡμέρας ἀνέλαβον. καὶ τὴν μὲν πρώτην ἡμέραν μίαν ἐκ τῆς μονάδος, ἀλλ' οὐ πρώτην ἐκ τῆς ἑβδομάδος κλητέαν κατὰ τοὺς Πυθαγορείους διὰ τὸ μόνην εἶναι καὶ ἀκοινώνητον ταῖς ἄλλαις. πρώτη γὰρ λέγεται ἡ πρωτεύουσα τῶν μετ' αὐτήν, ἡ δὲ μονὰς ἀμερὴς καὶ ἀμετάβολος καὶ αὐτοκίνητος καὶ ὡσαύτως ἔχουσα· ὑπὲρ ἀριθμὸν γάρ ἐστιν· ὥστε οὐκ ἄν τις αὐτὴν καλέσοι πρώτην, ἀλλὰ μίαν· οὐδὲ γὰρ ἐπὶ ἄρτιον οὐδὲ ἐπὶ τὸν περιττὸν οὔτ' ἐπ' ἄλλον τινὰ ἀριθμὸν μεθίσταται. δικαίως ἂν αὐτοῦ τὴν δύναμιν ἐπέχοι τοῦ νοῦ, ὅπερ ἐστιν ἀγαθόν τε καὶ περιττόν, ἴσον τε καὶ πεπερασμένον, καὶ φῶς καὶ εὐθὺ καὶ μόνιμον, ἄρρεν τε καὶ δεξιόν. νοῦς γάρ ἐστι, φησὶν ὁ μυστικὸς λόγος, οὐσιώδης ὁ ἅπαξ ἐπέκεινα μένων ἐν τῇ ἑαυτοῦ οὐσίᾳ καὶ πρὸς ἑαυτὸν συνεστραμμένος, ἑστώς τε καὶ μένων. ἀναφέρεται δὲ ἡ μονὰς εἰς Ἀπόλλωνα, τουτέστιν εἰς τὸν ἕνα Ἥλιον, ὃς Ἀπόλλων λέγεται διὰ τὸ ἄπωθεν εἴναι τῶν πολλῶν. καὶ Ῥωμαῖοι δὲ αὐτὸν Σόλεμ ἤτοι μόνον λέγουσι. Πολλαῖς ὀνομασίαις καλεῖται ὁ Ἥλιος· Ἥλιος Ὧρος Ὄσιρις Ἄναξ Διὸς υἱὸς Ἀπόλλ ὡρῶν καὶ καιρῶν ταμίης ἀνέμων τε καὶ ὄμβρων ἠοῦς καὶ νυκτὸς πολυαστέρος ἡνία νεύων.","english":"For Hermes [assigns] the number 1, Aphrodite the number 5, Helios the number 8, Kronos the number 10, Ares the number 70, Selene the number 400, and the star of Zeus completes the number 800; but the sound of the numbers does not reach us because of the distance. The Chaldeans around Zoroaster and Hystaspes, and the Egyptians, took the days in a hebdomad from the number of the planets. And they called the first day one, from the monad, but not first, from the hebdomad, according to the Pythagoreans, because it alone is and is not shared with the others. For first is said to be that which leads those after it, but the monad is indivisible and unchanging and self-moving and in the same state; for it is beyond number; so that one would not call it first, but one; for it does not shift to the even nor to the odd nor to any other number. Rightly would it hold the power of the intellect itself, which is good and odd, equal and bounded, and light and straight and stable, male and right. For it is intellect, says the mystical account, substantial, remaining once beyond in its own essence and turned toward itself, standing and remaining. And the monad is referred to Apollo, that is, to the one Sun, who is called Apollo because he is far from the many. And the Romans call him Sol, that is, alone. The Sun is called by many names: Helios, Horos, Osiris, Anax, son of Zeus, Apollo, steward of the seasons and times, of winds and rains, of dawn and of the starry night, guiding the reins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"Ὁ Πυθαγόρας τὴν μονάδα Ὑπεριονίδα καλεῖ διὰ τὸ πάντων ὑπερεῖναι τῇ οὐσίᾳ, ὥσπερ καὶ ὁ νοητὸς Ἥλιος ὑπὲρ τὰ ὄντα ἔχων τὸ εἴναι Ὑπεριονίδης κέκληται. ἀναφέρεται δὲ Ἥλιος εἰς μονάδα ὡς εἰκὼν ἐκείνης, οὐκ αὐτὸς ὢν ἡ μονάς, ἀλλὰ μὴν καὶ ἀκάμας, κάματος γὰρ ἐν τοῖς συνθέτοις· ἡ δὲ μονὰς ἁπλῆ καὶ ἄρρην, ὅτι δὴ γονιμωτάτη καὶ τῶν μετ' αὐτὴν αἰτία· καὶ ὅπως, συνιδεῖν εὔκολον· εἰ γάρ τις τὰ τέσσαρα καὶ εἴκοσι στοιχεῖα–τὰ γράμματα λέγω–εἰς ἀριθμοὺς συλλογίσεται, εὑρήσει τρισχιλίους ἐννακοσίους ἐννενήκοντα ἐννέα τοὺς πάντας, οἷς προστιθεμένης τῆς ἐν ἑξακισχιλιάδι μονάδος, εἰ πάντες συλλογισθήσονται, ἐννακισχίλιοι ἐννακόσιοι ἐννενήκοντα ἐννέα ἀριθμοί, μεθ' οὓς οὐδὲν παρὰ τὴν μονάδα λελείψεται. ὅθεν τὴν αὐτὴν ἐπέχει γραμμὴν ἡ μυριὰς τῇ μονάδι, ὡς ἀρχῆς αὐτῆς ἅμα καὶ πέρατος οὔσης τῶν ἀσωμάτων οὐσιῶν, ὧν εἰσι παραδείγματα οἱ ἀριθμοί. Ὀρφεὺς δὲ τὸν ἕνα ἀριθμὸν ἀγυιέα καλεῖ, τουτέστιν ἀμερῆ, οὐδὲν γὰρ τῶν μερῶν τοῦ ἀριθμοῦ περὶ αὐτόν, οὐχ ἡμιόλιον, οὐκ ἐπίτριτον· τέλειος ἐπεὶ ὅλος. ὅτι ἡ μονὰς οὕτως εἴρηται παρὰ τὸ μένειν ἐφ' ἑαυτῆς· μειουμένου γὰρ τοῦ πλήθους κατὰ τὴν ἀφαίρεσιν παντὸς ἀριθμοῦ στερηθεῖσα μόνη ἀμείωτος μένει. διαφέρει δὲ μονὰς ἑνὸς ᾗ διαφέρει ἀρχέτυπον εἰκόνος· παράδειγμα μὲν γὰρ ἡ μονάς, μίμημα δὲ τῆς μονάδος τὸ ἕν. ὅτι ἡ μονὰς ἐν τριάδι θεωρεῖται, δυνατὸν ἐκ τῶν ὑμναρίων λαβεῖν· πρὸς γὰρ τὸν ἅπαξ ἐπέκεινα ὁ Πρόκλος οὕτω· μονάδα γάρ σε τριοῦχον ἰδὼν ἐσεβάσσατο κόσμος.","english":"Pythagoras calls the monad Hyperionides because it surpasses all things in essence, just as the intelligible Sun, having its being above the things that are, has been called Hyperionides. And Helios is referred to the monad as its image, not himself being the monad, but indeed also untiring; for toil is in composite things, but the monad is simple and male, because it is most generative and the cause of the things after it. And how this is so, it is easy to see: for if someone reckons up the twenty-four elements—I mean the letters—into numbers, he will find three thousand nine hundred and ninety-nine in all; and when the monad in the six thousand is added, if all are reckoned together, the numbers come to nine thousand nine hundred and ninety-nine, after which nothing remains besides the monad. Hence the myriad occupies the same rank as the monad, since it is itself both beginning and end of incorporeal essences, of which the numbers are paradigms. Orpheus calls the number one agyieus, that is, indivisible; for none of the parts of number is about it, neither the sesquialter nor the sesquitertian; it is perfect because it is whole. [He says] that the monad is so called from remaining in itself; for when the multitude is diminished by subtraction, having been deprived of every number, it alone remains undiminished. And the monad differs from the one as the archetype differs from the image; for the monad is the paradigm, and the one is the imitation of the monad. That the monad is contemplated in the triad, it is possible to take from the hymns; for to the One beyond, Proclus speaks thus: for the world, seeing you, a triad-holding monad, revered you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Τοσαῦτα μὲν περὶ τῆς μιᾶς, ἣν ὡς ἔφην πρώτην τὸ πλῆθος καλεῖ, ἣν κατ' αἴσθησιν Ἡλίῳ ἀνέθεντο, ταμίᾳ μὲν τοῦ παντὸς αἰσθητοῦ φωτός, δι' οὗ θερμαίνει τε ἅμα καὶ ἠρέμα ξηραίνει τὰ σώματα, ἑνὶ τῶν πλανήτων καθ' Ἕλληνας, κἂν εἰ Ζωροάστρης αὐτὸν πρὸ τῶν ἀπλανῶν τάττοι.\n\nΤὴν δὲ δευτέραν ἡμέραν τῇ Σελήνῃ φαίνονται οἱ φυσικοὶ ἀναγράφοντες, ὑγραινούσῃ τε ἅμα καὶ μετρίως θερμαινούσῃ, τουτέστι τῇ τῆς ὕλης ἐφόρῳ· ὅθεν καὶ Ἄρτεμις λέγεται ἀπὸ τοῦ ἀρτίου καὶ ὑλικοῦ ἀριθμοῦ· τὸ γὰρ ἄρτιον μέσον διασπᾶται διαιρούμενον τοῦ ἑνός· μόνος δὲ ἀδιαίρετος ὁ περιττός. ὁ μὲν γὰρ ἄρρην ἀριθμὸς τετράγωνος, αὐγὴ καὶ φῶς, ἐξ ἰσότητος πλευρῶν συνεστώς, ὁ δὲ θῆλυς ἑτερομήκης, νύκτα καὶ σκότον ἔχων διὰ τὴν ἀνισότητα· ὁ δὲ ἑτερομήκης τὴν μὲν ἐλάττονα πλευρὰν\n\nἐλάττονα ἔχει ἑνί, τὴν δὲ μείζω περιττοτέραν ἑνί. ὥστε ὁ δύο ἀριθμὸς οὐ καθαρός, πρῶτον μέν, ὅτι κενός ἐστι καὶ οὐ ναστός, τὸ δὲ μὴ πλῆρες οὐ καθαρόν, ἀρχὴ δὲ ἀπειρίας καὶ ἀνισότητος· ἀπειρίας μὲν διὰ τὴν ὕλην, ἀνισότητος δὲ διὰ τοὺς ἑτερομήκεις· ὅθεν οἱ παλαιοὶ ὡς ὕλην καὶ ἑτερότητα τὴν δυάδα παραλαμβάνουσι. τόλμαν δὲ καὶ οἱ περὶ Φερεκύδην ἐκάλεσαν τὴν δυάδα, καὶ ὁρμὴν καὶ δόξαν καλοῦσιν, ὅτι τὸ ἀληθὲς καὶ ψευδὲς ἐν δόξῃ ἐστί. πανσόβητος γὰρ ἡ ὕλη καὶ ἄστατος καὶ πολυμετάβολος, κακοπαθής τε καὶ πόνων ὑπομονητική, κατὰ φύσιν τὸ μεριστὸν καὶ διεστὼς ἔχουσα· ὁ γὰρ ἄξων μέσος διὰ παντὸς ἥκων τοῦ οὐρανοῦ πρῶτος τὴν εἰς δύο τομὴν καὶ ἀπὸ τοῦ ἑνὸς ἀπόστασιν ὑποφαίνει, αἴτιος δὲ τῆς πάσης τοῦ αἰσθητοῦ κινήσεως καὶ πάντη τῶν νοητῶν κεχωρισμένος.","english":"So much concerning the one, which, as I said, the multitude calls the first, and which they assigned in the realm of sense to Helios, the steward of all sensible light, through which he both warms and gently dries bodies, being one of the planets according to the Greeks, even if Zoroaster ranks him before the fixed stars.\n\nThe natural philosophers appear to inscribe the second day to Selene, who moistens and moderately warms, that is, to the overseer of matter; whence she is also called Artemis, from the even and material number; for the even is split in the middle when divided from the one, while the odd alone is indivisible. For the male number is square, a ray and light, consisting of equal sides, while the female is oblong, having night and darkness because of inequality; and the oblong has the lesser side\n\nless by one, and the greater more odd by one. So that the number two is not pure, first, because it is empty and not solid, and what is not full is not pure, and it is the beginning of infinity and inequality: of infinity through matter, and of inequality through the oblongs; whence the ancients accept the dyad as matter and otherness. And those around Pherecydes called the dyad boldness, and they call it impulse and opinion, because the true and the false lie in opinion. For matter is all-glib and unstable and much-changing, prone to suffering and enduring of toils, having by nature the divisible and the separated; for the axis, passing through the middle of the whole heaven, first reveals the division into two and the departure from the one, and it is the cause of all the motion of the sensible and altogether separated from the intelligible.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"ταῦθ' οὕτως ἔχοντα ὁ Νουμᾶς εὑρὼν Ῥωμαίοις τὸν δυικὸν ἀριθμὸν ἀπηγόρευσεν ἐν ταῖς ἑορταῖς· οὐδὲ γὰρ ἀριθμοῦσιν οἱ Ῥωμαῖοι, ὥσπερ πρὸ τεσσάρων καὶ τριῶν, οὕτω καὶ πρὸ δύο λέγοντες· ὡς καὶ Ἀθηναῖοι τὸ πρὶν τὴν δευτέραν ἐξῄρουν τοῦ Βοηδρομιῶνος, ὡς Πλούταρχος ἐν Συμποσίῳ φησί. Τὴν δὲ τρίτην ἡμέραν ἀνέθεντο Πυρόεντι– Ἄρης δ' ἂν εἴη οὗτος παρ' Ἕλλησι–τουτέστι τῷ ἀερίῳ καὶ γονίμῳ πυρί, ὅπερ ἐξάπτει τὴν τοῦ παντὸς αἰσθητοῦ φύσιν καὶ ἀργεῖν οὐκ ἐᾷ, ξηραῖνον ἅμα καὶ ῥοιζηδὸν θερμαῖνον. Ἥρας δὲ παῖδά φασι τὸν Ἄρεα, τουτέστιν ἐκ τοῦ ἀερώδους τὸ διειδὲς καὶ λεπτομερὲς πῦρ· ὅθεν οἱ μυθικοὶ ζευγνύουσι τὴν Ἀφροδίτην ποτὲ μὲν Ἡφαίστῳ, τῷ χθονίῳ πυρί, ποτὲ δὲ Ἄρεϊ, τῷ ἀερίῳ· διὰ γὰρ τούτων τὸ πᾶν αἰσθητὸν ζωογονεῖται, ὡς εἴρηται. μεγίστη δὲ ἡ τῆς τριάδος καὶ κατ' αἴσθησιν δύναμις· ὁ γὰρ κατ' αὐτὴν ἀριθμὸς τοῖς γεννητοῖς ἐπιδέδωκε γένεσιν αὔξησιν τροφήν. καὶ οὐχ ἁπλῶς εἴρηται· τριχθὰ δὲ πάντα δέδασται, τριῶν ὄντων καὶ αὐτῶν τῶν οὐρανίων σωμάτων, τοῦ τε αἰθερώδους, ἀστρώδους τε καὶ λιθώδους. καὶ τῶν περιττῶν ἀριθμῶν ἀρχὴ ἡ τριάς, ὅθεν καὶ ἰδικὸς ἀριθμὸς ὁ τρία καλεῖται, μερισμὸν ἢ διαίρεσιν οὐκ ἐπιδεχόμενος. ὅτι πάντων ἄρχει τῶν ἀριθμῶν ἡ τριάς, ὡς ἀρχὴ τυγχάνουσα τῶν περιττῶν πάντων, πληρούντων καὶ μηδέποτε λειπομένων. καὶ τρεῖς πρῶται κατ' Ὀρφέα ἐξεβλάστησαν ἀρχαὶ τῆς γενέσεως, νὺξ καὶ γῆ καὶ οὐρανός, θεῶν δὲ τῶν ἐν γενέσει τρία γένη, οὐράνιον καὶ ἐπίγειον καὶ τὸ μεταξὺ τούτων. τρία δὲ καὶ τῆς ψυχῆς τὰ κυριώτατα, λογικὸν θυμικὸν ἐπιθυμητικόν.","english":"Numas, having discovered these things to be so, forbade the Romans to use the dual number in their festivals; for the Romans do not count, as they say \"before four\" and \"before three,\" so also \"before two\"; just as the Athenians formerly excluded the second day of Boedromion, as Plutarch says in the Symposium. The third day they assigned to Pyroeis—and this would be Ares among the Greeks—that is, to the airy and generative fire, which kindles the nature of the whole sensible world and does not allow it to be idle, drying at once and warming with a rushing heat. They say Ares is a child of Hera, that is, from the airy element comes the translucent and fine-particled fire; whence the myth-makers yoke Aphrodite sometimes to Hephaestus, the earthly fire, and sometimes to Ares, the airy fire; for through these the whole sensible world is brought to life, as has been said. The power of the triad is also greatest in respect of sense-perception; for the number according to it has granted to generated things generation, increase, and nourishment. And it has not been said idly: \"all things are divided in three,\" since even the heavenly bodies themselves are three: the aetherial, the starry, and the stony. And the triad is the beginning of the odd numbers, whence also the number three is called specific, not admitting of partition or division. Because the triad rules over all numbers, since it is the beginning of all the odd numbers, which are full and never deficient. And according to Orpheus, three first principles of generation sprouted forth: Night, Earth, and Heaven; and of the gods in generation there are three kinds: the heavenly, the earthly, and that between them. And the three most sovereign parts of the soul are the rational, the spirited, and the appetitive.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"τρία δὲ καὶ νοῦ εἴδη Ἀριστοτέλης παραδίδωσι, τὸν ὑλικόν, τὸν καθ' ἕξιν, τὸν θύραθεν· ἐξ ὧν καὶ τρεῖς ἰδέαι, φύσις μάθησις ἄσκησις. καὶ αὐτῆς δὲ τῆς πάντα κινούσης μουσικῆς κατὰ τὸν Θεόφραστον τομαὶ τρεῖς, λύπη ἡδονὴ ἐνθουσιασμός. ἀλλὰ μὴν καὶ σώματος τρεῖς αἱ κινήσεις, φορὰ νόμος πρόβασις. τρεῖς δὲ καὶ σφαιρῶν αἱ συστάσεις, κέντρον διάμετρον περιφερές. τρεῖς δὲ καὶ κινήσεις τῶν ἀστέρων, προποδισμὸς ὑποποδισμὸς ἀκρωνυχία. τρεῖς δὲ σωμάτων διαφοραί· τὰ μὲν γάρ ἐστιν ὑλικά, τὰ δὲ ἀέρια, τὰ δὲ ἐμπύρια, ὡς ὁ Χαλδαῖος παραδίδωσι. τρία δὲ καὶ ἑκάστου κινήματα σχήματος, πλάτος βάθος μῆκος. τρεῖς δὲ καὶ οἱ τὸ ζῳδιακὸν πλάτος ὁρίζοντες κύκλοι, θερινὸς τροπικός, χειμερινὸς τροπικός, ἰσημερινός. τρία δὲ καὶ τὰ ὑπέργεια κέντρα, ἀνατολὴ δύσις μεσουράνημα. καὶ πολλὰ ἄν τις εἴποι περὶ τῆς κατ' αἴσθησιν τριάδος, καὶ ὁ σύμπας κόσμος ἐκ τριῶν δυνάμεων συστῆναι λέγεται, ἀριθμητικῆς γεωμετρικῆς ἁρμονικῆς· ἡ γὰρ νοητὴ ὑπερβέβηκε τὴν παροῦσαν ἐξέτασιν. ἴσμεν γάρ, ὅτι ἡ τριὰς τὴν τῶν θείων πρόοδον ἐκίνησε καὶ στάσιν αὐτοῖς τὴν αἰώνιον ἀπειργάσατο ἐν τῷ αὐτῷ εἴδει, ὥς φησιν ὁ Πυθαγόρειος Ὤκελλος ῥήμασι τούτοις· «ἡ τριὰς πρώτη συνέστησεν ἀρχήν, μεσότητα καὶ τελευτήν.» ἡ γὰρ περιττὴ καὶ περαίνουσα ἰσότης δημιουργός ἐστι κατὰ τὴν τετράγωνον φύσιν· τὸ γὰρ θεῖον τρισὶ τούτοις χαρακτηρίζεται, τῷ ἐφετῷ, τῷ ἱκανῷ, τῷ τελείῳ. ἔτι μὴν καὶ ὁ ἐν Φαίδρῳ Σωκράτης, ἀλλὰ μὴν καὶ ὁ ἐν Πολιτείᾳ παραδίδωσιν, ὅτι τὸ νοητὸν τρίτην τινὰ","english":"Aristotle hands down three kinds of intellect: the material, the habitual, and the one from without; from which also come three ideas: nature, learning, practice. And of music itself, which moves all things, according to Theophrastus there are three divisions: grief, pleasure, and enthusiasm. But indeed also of the body there are three motions: carrying, law, and progression. And there are three compositions of spheres: center, diameter, and circumference. And there are three motions of the stars: forward motion, backward motion, and the extremity. And there are three differences of bodies: for some are material, some aerial, some fiery, as the Chaldean hands down. And there are three movements of each shape: breadth, depth, and length. And there are three circles that bound the breadth of the zodiac: the summer tropic, the winter tropic, and the equinoctial. And there are three celestial centers: east, west, and midheaven. And one could say many things about the triad according to sense, and the whole cosmos is said to have been constituted from three powers: arithmetic, geometry, and harmony; for the intelligible has surpassed the present examination. For we know that the triad set in motion the procession of divine things and wrought for them their eternal station in the same form, as the Pythagorean Ocellus says in these words: \"The triad first established beginning, middle, and end.\" For the odd and limiting equality is creative according to square nature; for the divine is characterized by these three things: the desirable, the sufficient, and the perfect. Moreover also Socrates in the Phaedrus, but indeed also in the Republic, hands down that the intelligible is a certain third","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"φύσιν ἐν τῷ θείῳ τίθεται· ἔστι γὰρ αὐτοῦ τὸ μὲν ἀκρότατον οὐσία, τὸ δὲ μέσον ζωή, τὸ δὲ ἔσχατον νοῦς. ἄλλ' ἴσως ἐρεῖ τις· ποία κοινωνία τοῖς αἰσθητοῖς πρὸς τὴν νοητὴν τριάδα; ἰστέον τοίνυν, ὅτι τρεῖς τριάδας ὁ Τίμαιος παραδίδωσι, καὶ μάρτυς ὁ Πρόκλος ἐν ὑποτυπώσει τῆς Πλάτωνος φιλοσοφίας φάσκων, ὅτι ἡ τῶν νοητῶν ἀκρότης, τριὰς οὖσα νοητή, καὶ μονάς ἐστιν· ἑνὰς γὰρ τυγχάνειν δύναται, ἐν ἑαυτῇ τὴν πασῶν δυνάμεων αἰτίαν ἔχουσα καὶ οὐσίαν, ὥς φησιν ὁ Παρμενίδης. πάντα γὰρ τὰ νοητὰ ἐν τῇ τριάδι περιέχεται, καὶ πᾶς ὁ θεῖος ἀριθμὸς ἐν τῇ τάξει ταύτῃ προελήλυθεν, ὡς καὶ αὐτὸς ὁ Χαλδαῖος ἐν τοῖς λογίοις· τῆσδε γὰρ ἐν τριάδος κόλποις ἔσπαρται ἅπαντα, καὶ πάλιν· τῆσδε γὰρ ἐκ τριάδος πᾶν πνεῦμα πατὴρ ἐκέρασσε. διὰ μὲν τοῦτο οἱ Πυθαγόρειοι τριάδα μὲν ἐν ἀριθμοῖς, ἐν δὲ σχήμασι τὸ ὀρθογώνιον τρίγωνον ὑποτίθενται στοιχεῖον τῆς τῶν ὅλων γενέσεως. ἓν μὲν οὖν μέτρον ἐστί, καθ' ὃ συνέστη ὁ ἀσώματος καὶ νοητὸς κόσμος· δεύτερον δὲ μέτρον, καθ' ὃ ἐπάγη ὁ αἰσθητὸς οὐρανός, πέμπτην λαχὼν καὶ θειοτέραν οὐσίαν, ἄτρεπτον καὶ ἀμετάβολον· τρίτον δὲ καθ' ὃ ἐδημιουργήθη τὰ ὑπὸ σελήνην, ἐκ τῶν τεσσάρων δυνάμεων γένεσιν καὶ φθορὰν ἐπιδεχόμενα. Τὴν δὲ τετάρτην ἡμέραν Στίλβοντι, ἑνὶ τῶν πλανήτων κατ' Αἰγυπτίους οὕτω καλουμένῳ, ἀνέθεντο, ὃς ἐξ ἴσου ποτὲ μὲν ὑγραίνει ποτὲ δὲ ξηραίνει, πνευματούμενος ὑπὸ τῆς περὶ τὸν ἥλιον ὀξυκινησίας· Ἑρμοῦ δὲ τοῦτον Ἕλληνες εἶναι βούλονται. αὐτῷ τοίνυν τὴν τετράδα οἱ φιλοσοφοῦντες ἀνέθεντο ὡς ἐφόρῳ τῶν μιγάδων ψυχῶν·","english":"He places nature in the divine: for of it the highest part is substance, the middle is life, and the last is intellect. But perhaps someone will say: what communion do sensible things have with the intelligible triad? It must be known, then, that Timaeus hands down three triads, and Proclus is a witness in his epitome of Plato's philosophy, saying that the summit of intelligible things, being an intelligible triad, is also a monad; for it can be a henad, having in itself the cause and substance of all powers, as Parmenides says. For all intelligible things are contained in the triad, and every divine number has proceeded in this order, as the Chaldean himself also says in the Oracles: \"For in the bosoms of this triad all things have been sown,\" and again: \"For from this triad the Father mingled every spirit.\" For this reason the Pythagoreans posit the triad among numbers, and among figures the right-angled triangle, as the element of the generation of all things. One measure, then, is that by which the incorporeal and intelligible world was constituted; a second measure is that by which the sensible heaven was fixed, having obtained the fifth and more divine substance, immutable and unchanging; and a third is that by which the things beneath the moon were created, admitting generation and corruption from the four powers. The fourth day they dedicated to Stilbon, one of the planets so called according to the Egyptians, which alternately moistens and dries in equal measure, being breathed upon by the swift motion around the sun; the Greeks hold this to be Hermes. To him, then, those who philosophize assigned the tetrad, as overseer of the mixed souls.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"τὰ γὰρ τῆς ψυχῆς στηρίγματα τέσσαρά ἐστι, νοῦς ἐπιστήμη δόξα αἴσθησις. ψυχὰ γὰρ ἀνθρώπου, ὡς Πυθαγόρας ἔφη, ἔστι τετράγωνον ὀρθογώνιον. Ἀρχύτας δὲ τῆς ψυχῆς τὸν ὅρον οὐκ ἐν τετραγώνῳ, ἀλλ' ἐν κύκλω ἀποδίδωσι, «διὰ τοῦτο ψυχὰ τὸ αὑτὸ κινοῦν, ἀνάγκα δὲ τὸ πρῶτον κινοῦν, κύκλος δὲ τοῦτο ἢ σφαῖρα». καὶ οὕτω μὲν ἐπὶ τοῦ νοητοῦ, οὐδὲν δὲ ἧττον κἀπὶ τοῦ αἰσθητοῦ ἐστι συνιδεῖν ἐν ταῖς τῶν ζώων γενέσεσι· πρῶτον μὲν γάρ ἐστι σπέρματος καταβολή, δεύτερον δὲ ἡ εἰς τὰ γένη διανομή, τρίτον αὔξησις, καὶ τέταρτον τελείωσις. ἀλλὰ μὴν τέσσαρές τε ἡλίου τροπαί, καθ' ἃς τὰ ὄντα συντηρεῖται, ἰσημερίαι δύο, θερινὴ καὶ χειμερινὴ τροπή. τέσσαρες δὲ καὶ αὐτῆς τῆς σελήνης αἱ πρῶται φάσεις ὥσπερ ῥίζαι καὶ ἀρχαί, σύνοδος πανσέληνος διχότομοι δύο, ἑκάστης φάσεως ἀλλοιούσης τὴν ἐνέργειαν· ἀπὸ μὲν γὰρ συνόδου ἕως διχοτόμου ὑγραίνει, ἀπὸ δὲ ταύτης ἕως πανσελήνου θερμαίνει, ἀπὸ δὲ ταύτης ἕως τῆς δευτέρας διχοτόμου ξηραίνει, ἐκ δὲ ταύτης ἕως ἐπὶ σύνοδον ψύχει. ἔνθεν οἶμαι τοὺς περὶ γεωργίαν ἐσχολακότας ἀσφαλῶς σπείρειν μὲν καὶ φυτεύειν περὶ συνόδους ἢ πανσελήνους, οἷα δὴ ἐν ὑγροτέρῳ τηνικαῦτα τῷ ἀέρι καὶ πρὸς γένεσιν ἄλλων κεκινημένῳ· περὶ δὲ τὰς διχοτόμους ὕλην τε, ὅση ἐργάσιμος, κόπτουσι καὶ τοὺς πρὸς ἀπόθεσιν καρποὺς συγκομίζουσιν, οἷα δὴ ἐν ξηροτέρᾳ τῇ ὥρᾳ. καὶ ταῦτα μὲν ἐπὶ τῶν αἰσθητῶν καὶ νοητῶν. περὶ δὲ τοῦ κατ' ἀριθμὸν ἀξιώματος ὁ τέταρτος ἀριθμὸς τετράγωνός ἐστι.","english":"For the supports of the soul are four: intellect, knowledge, opinion, perception. For the soul of man, as Pythagoras said, is a right-angled square. But Archytas defines the soul not in a square but in a circle: \"For this reason the soul is that which moves itself, and necessity is that which first moves, and this is a circle or a sphere.\" And this is so in the intelligible realm, but no less can one observe it also in the sensible realm in the generations of animals: for first there is the casting of seed, second the distribution into kinds, third growth, and fourth completion. Moreover, there are four turnings of the sun, by which existing things are preserved: two equinoxes, and the summer and winter solstice. And the first phases of the moon herself are also four, as it were roots and beginnings: conjunction, full moon, and two dichotomies, each phase altering its activity. For from conjunction to the dichotomy it moistens, from this to the full moon it warms, from this to the second dichotomy it dries, and from this to the conjunction it cools. Hence, I think, those who have occupied themselves with farming safely sow and plant around conjunctions or full moons, since the air is then moister and stirred toward the generation of other things; but around the dichotomies they cut whatever timber is workable and gather in the fruits for storage, since the season is then drier. And these things pertain to sensible and intelligible matters. But concerning the axiom according to number, the fourth number is a square.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"μόνος γὰρ ἰσάκις ἶσος ἰσομερὴς ἐκ τῶν αὐτῶν καὶ συνθέσει καὶ δυνάμει πέφυκε γεννᾶσθαι, σύνθεσιν μὲν οὖν ἐκ δυεῖν καὶ δυεῖν, δύναμιν δὲ ἐκ τοῦ δὶς δύο, πάγκαλόν τι συμφωνίας εἶδος ἐπιδεικνύμενος, ὃ μηδενὶ τῶν ἄλλων ἀριθμῶν συμβέβηκεν, ὅθεν καὶ ἀποτελεσματικὸς καλεῖται· εἰ γὰρ ἀπὸ μονάδος μέχρι τετράδος ἑξῆς συντεθεῖεν ἀριθμοί, δεκάδα ἀποτελοῦσιν. Τὴν δὲ πέμπτην Φαέθοντι, τῷ πάντων πλανήτων εὐκρατοτάτῳ ἀνέθεντο· Δία δὲ αὐτὸν Ἕλληνες ζωογόνον θεολογοῦσιν. ὅθεν καὶ ἐν Κρήτῃ τεχθῆναι μυθικῶς αὐτὸν βούλονται, ἐν ᾗ θανάσιμον οὐδὲν φύεται, ἀλλ' οὐδὲ λύκος ἢ γλαὺξ εὑρίσκεται, ὥς φησιν Ἀντίγονος. καὶ οὐράνιος δὲ καλεῖται κατὰ τὴν ἐν πεντάδι κυκλοφορικὴν οὐσίαν, ἐξ ἧς φασιν ἀποτελεσθῆναι τὸν οὐρανὸν κατὰ τὸν Ἀριστοτέλην. ἡ γὰρ πεντὰς παραλαβοῦσα τὴν τετράδα ὕλης λόγον ἔχουσαν τρόπον τινὰ καὶ ὑποκείμενον τοῖς ἐξ\n\nαὐτῆς φυομένοις, ηὔξησέ τε αὐτὴν καὶ προήγαγεν ἐπὶ τὴν ἀπὸ τῆς αὐξήσεως αἰώνιον ἀνακύκλησιν· μεθόριον γὰρ τῆς δεκάδος καὶ ὡς ἂν εἴδωλόν ἐστι τῆς κοινῆς τελειότητος ἡ πεντάς. καὶ πλανώμενοι πλὴν ἡλίου καὶ σελήνης πέντε, καὶ κύκλοι ἐν σφαίρᾳ πέντε καὶ ζῶναι πέντε. τῆς δὲ αἰσθήσεως λέγεται δημιουργὸς παρὰ τοῖς φιλοσόφοις ὁ Ζεὺς καὶ εἰκὸς ἦν αὐτῷ τὴν πεντάδα κατὰ φύσιν ὥσπερ ἀνατεθῆναι· συγγενὴς γὰρ ἡ πεντὰς τῇ αἰσθήσει, ἥτις πενταχῶς τέμνεται, εἰς ὅρασιν ἀκοὴν γεῦσιν ὄσφρησιν καὶ ἁφήν. καὶ τούτου χάριν ὁ Πυθαγόρας Εἱμαρμένῃ τὸν πέντε ἀριθμὸν ἀνακεῖσθαί φησιν, ἐπεὶ τῶν αἰσθητῶν κατάρχειν τὴν Εἱμαρμένην λόγος·","english":"For it alone is naturally generated equal in equal parts, equal in its parts, from the same elements both in composition and in power—composition from two and two, power from twice two—displaying a most beautiful form of harmony, which has befallen no other number; whence it is also called productive. For if numbers are added in succession from the monad up to the tetrad, they make the decad. The fifth they assigned to Phaethon, the most temperate of all the planets; the Greeks theologize him as Zeus the life-giver. Whence also they wish him to have been born in Crete in myth, where nothing deadly grows, nor is a wolf or an owl found, as Antigonus says. And he is called heavenly according to the circular essence in the pentad, from which they say the heaven was completed according to Aristotle. For the pentad, taking over the tetrad, which has in a certain way the account of matter and is the underlying subject for the things that grow from it, increased it and led it on to the eternal revolution that comes from increase; for the pentad is the boundary of the decad and, as it were, an image of the common perfection. And there are five planets besides the sun and moon, and five circles in a sphere, and five zones. Zeus is said by the philosophers to be the craftsman of perception, and it was fitting that the pentad should be assigned to him by nature; for the pentad is akin to perception, which is divided fivefold: into sight, hearing, taste, smell, and touch. And for this reason Pythagoras says that the number five is dedicated to Fate, since the account is that Fate presides over perceptible things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"ταύτῃ τὰς ἀποκαθισταμένας ψυχὰς ὑπερβαίνειν τὴν Εἱμαρμένην φησὶ τὸ λόγιον· οὐ γὰρ ὑφ' εἱμαρτὴν ἀγέλην πίπτουσι θεουργοί.\n\nΤὴν δὲ ἕκτην ἀναφέρουσι Φωσφόρῳ, θερμαίνοντι ἅμα καὶ γονίμως ὑγραίνοντι· οὗτος δὲ ἂν εἴη ὁ Ἀφροδίτης ὁ καὶ Ἕσπερος, ὡς Ἕλλησι δοκεῖ· Ἀφρδίτην δὲ ἄν τις εἴποι τὴν τοῦ παντὸς αἰσθητοῦ φύσιν, τουτέστι τὴν πρωτογενῆ ὕλην, ἣν καὶ Ἀστερίαν καὶ Οὐρανίαν καλεῖ τὰ λόγια. ὁ γὰρ ἓξ ἀριθμὸς γεννητικώτατός ἐστιν ὡς ἀρτιοπέριττος, μετέχων καὶ τῆς δραστικῆς οὐσίας κατὰ τὸν περιττὸν καὶ τῆς ὑλικῆς κατὰ τὸν ἄρτιον. ὅθεν καὶ οἱ ἀρχαῖοι γάμον καὶ ἁρμονίαν αὐτὸν ἐκάλεσαν· τῶν γὰρ ἀπὸ μονάδος μόνος τέλειός ἐστι τοῖς ἑαυτοῦ μέρεσι, συμπληρούμενος ἐκ τῶν αὐτῶν, ἡμίσους μὲν τριάδος, τρίτου δὲ δυάδος, ἕκτου δὲ μονάδος. καὶ ἁπλῶς εἰπεῖν ἄρρην τε καὶ θῆλυς εἶναι πέφυκεν, ὡς καὶ αὐτὴ Ἀφροδίτη τὴν τοῦ ἄρρενος τήν τε τοῦ θήλεος ἔχουσα φύσιν καὶ διὰ τοῦτο παρὰ τοῖς θεολόγοις ἀρρενόθηλυς καλουμένη. καὶ ἄλλος φησίν· ὁ ἓξ ἀριθμὸς ψυχογονικός ἐστιν ἀπὸ ἑξάδος ἐπιπεδούμενος τῇ τοῦ παντὸς σφαίρᾳ, καὶ τὰ ἐναντία δὲ κατακεράννυσιν. εἰς ὁμόνοιαν καὶ φιλίαν ἄγει, ἔπειτα δὲ ὑγείαν μὲν ἐμποιῶν τοῖς σώμασι, συμφωνίαν δὲ ἐν λύρᾳ καὶ μουσικῇ καὶ ἀρετὴν ἐν ψυχῇ καὶ ἐν πόλει εὐθηνίαν ἔν τε τῷ παντὶ πρόνοιαν. ὅθεν καὶ Ὀρφεὺς περὶ ἑξάδος ταῦτά φησι· ἵλαθι κύδιμ' ἀριθμέ, πάτερ μακάρων, πάτερ ἀνδρῶν.","english":"The oracle says that souls being restored pass beyond Fate; for theurgists do not fall under the flock of Fate.\n\nThey refer the sixth day to the Light-Bringer, which warms and at the same time moistens generatively; this would be the star of Aphrodite, which is also Hesperus, as the Greeks hold. One might call Aphrodite the nature of the whole perceptible universe, that is, the first-begotten matter, which the oracles also call Asteria and Urania. For the number six is the most generative, being even-odd, partaking of both the active essence according to the odd and of the material according to the even. Hence the ancients also called it marriage and harmony; for of the numbers from the monad it alone is perfect in its own parts, being completed from the same: a half being the triad, a third the dyad, a sixth the monad. And to speak simply, it is naturally both male and female, as Aphrodite herself possesses the nature of the male and of the female and for this reason is called male-female by the theologians. And another says: the number six is soul-engendering, being spread out from the hexad upon the sphere of the whole, and it blends opposites together, leading them to concord and friendship; then it produces health in bodies, harmony in the lyre and in music, virtue in the soul, prosperity in the city, and providence in the universe. Hence Orpheus also says these things about the hexad: Be gracious, glorious number, father of the blessed, father of men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Τὴν ἑβδόμην ἡμέραν Αἰγύπτιοι μὲν καὶ Χαλδαῖοι προσφωνοῦσι Φαίνοντι, οὕτω κατ' αὐτοὺς προσαγορευομένῳ ἀστέρι τῷ πάντων ἀνωτάτῳ, ψύχοντι ἄκρως καὶ προσεχῶς ξηραίνοντι, Κρόνον δὲ αὐτὸν Ἕλλησιν ἔθος καλεῖν κατὰ μὲν θεολογίαν, κατὰ δὲ ἐτυμολογίαν διακορῆ νοῦν, οἱονεὶ πλήρη καὶ μεστὸν ἐτῶν, ἀντὶ τοῦ Μακραίωνα, ὡς εἴρηται. οἵ γε μὴν Πυθαγόρειοι τῷ ἡγεμόνι τοῦ παντὸς τὴν ἑβδόμην ἀνατίθενται, τουτέστι τῷ ἑνί, καὶ μάρτυς Ὀρφεὺς λέγων οὕτως· ἑβδόμη, ἣν ἐφίλησεν ἄναξ ἑκάεργος Ἀπόλλων. Ἀπόλλωνα δὲ μυστικῶς τὸν ἕνα λέγεσθαι προειρήκαμεν διὰ τὸ ἄπωθεν εἶναι τῶν πολλῶν, τουτέστι μόνον. ὀρθῶς οὖν ἀμήτορα τὸν ἑπτὰ ἀριθμὸν ὁ Φιλόλαος προσηγόρευσε, μόνος γὰρ οὔτε γεννᾶν οὔτε γεννᾶσθαι πέφυκε· τὸ δὲ μήτε γεννῶν μήτε γεννώμενον ἀκίνητον· ἐν κινήσει γὰρ ἡ γέννησις, τὸ μέν, ἵνα γεννήσῃ, τὸ δέ, ἵνα γεννηθῇ· τοιοῦτος δὲ ὁ θεός, ὡς καὶ αὐτὸς ὁ ῥήτωρ ὁ Ταραντῖνος· φησὶ δὲ οὕτως· «ἔστι γὰρ ἡγεμὼν καὶ ἄρχων ἁπάντων εἷς ἀεὶ ὢν θεός, μόνιμος ἀκίνητος αὐτὸς ἑαυτῷ ὅμοιος.» οἱ δὲ μαθηματικοὶ πρὸς τὸ μυθικώτερον ῥέποντες τῷ Κρόνῳ τὴν ἑβδόμην ἡμέραν προσφωνοῦσιν, οἱονεὶ τῷ πατρὶ τῶν ἐμφανῶν θεῶν. ἐπειδὴ γὰρ τῶν πλανωμένων πάντων ὑψηλότερος ὁ τοῦ παρ' αὐτοῖς Κρόνου λέγεται ἀστήρ, αὐτῷ δῆθεν τὴν ἑβδόμην ἡμέραν ἀνέθεντο ὡς ἀνωτάτῳ πάντων. ἡ τοίνυν ἑβδομὰς συνέστηκεν ἐξ ἑνὸς καὶ δυοῖν καὶ τεττάρων, ἔχουσα δύο λόγους ἁρμονικωτάτους, τόν τε τριπλάσιον καὶ τὸν τετραπλάσιον. ἔχει δὲ καὶ διαιρέσεις ζυγάδην τρόπον τινὰ συνεστώσας·","english":"The Egyptians and Chaldeans call the seventh day that of Phainon, the star so named among them, the highest of all, which cools extremely and directly dries; but among the Greeks it is customary to call it Kronos—in theology, \"the all-seeing mind,\" and by etymology \"sated mind,\" as it were full and replete with years, instead of \"long-lived,\" as has been said. The Pythagoreans, at any rate, dedicate the seventh to the ruler of the universe, that is, to the One, and Orpheus is a witness, saying thus: \"The seventh, which lord Apollo, worker from afar, loved.\" We have said before that Apollo mystically means the One, because he is far from the many, that is, alone. Correctly, then, Philolaus called the number seven \"motherless,\" for it alone is by nature neither to generate nor to be generated; and that which neither generates nor is generated is unmoved; for generation is in motion—the one, that it may generate, the other, that it may be generated. Such is God, as the rhetor of Tarentum himself also says; and he speaks thus: \"For there is one God, leader and ruler of all, ever existing, steadfast, unmoved, like himself.\" But the mathematicians, inclining to the more mythical, call the seventh day that of Kronos, as it were of the father of the visible gods. For since the star of what they call Kronos is said to be higher than all the planets, they assigned the seventh day to it, as being the highest of all. The hebdomad, then, consists of one and two and four, having two most harmonious ratios, the triple and the quadruple. It also has divisions constituted in a certain manner in pairs.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"διαιρεῖται γὰρ πρῶτον εἰς μονάδα καὶ ἑξάδα, ἔπειτα εἰς πεντάδα καὶ δυάδα, καὶ τελευταῖον εἰς τριάδα καὶ τετράδα· μουσικωτάτη δὲ ἡ τούτων τῶν ἀριθμῶν ἀναλογία. διατείνει δὲ αὐτῆς ἡ φύσις καὶ ἐπὶ τὴν ὁρατὴν ἅπασαν οὐσίαν, οὐρανὸν καὶ γῆν· αὐτίκα γοῦν οὐρανόν φασιν ἑπτὰ διεζῶσθαι κύκλοις, ὧν\n\nὀνόματα τάδε· ἀρκτικὸς ἀνταρκτικὸς θερινὸς χειμερινὸς ἰσημερινὸς ζωδιακὸς καὶ προσέτι γαλαξίας· ὁ γὰρ τοιοῦτος ἀριθμὸς θεῖός ἐστιν. ὅθεν τὰ κατὰ τὴν ἡμετέραν ψυχὴν διὰ τοῦ ἡγεμονικοῦ λόγου ἑπταχῆ σχίζεται, πρός τε πέντε αἰσθήσεις καὶ τὸ φωνητικὸν ὄργανον καὶ ἐπὶ πᾶσι τὸ γόνιμον. καὶ τὸ πᾶν δὲ τοῦτο ἐν ἑπτὰ θεωρεῖται· ἐν σώματι ἐν διαστάσει ἐν σχήματι ἐν μεγέθει ἐν χρώματι ἐν κινήσει ἐν στάσει· καὶ παρὰ ταῦτα οὐδὲν ἕτερον συμβέβηκε τοῖς ὁρωμένοις· τῶν γὰρ αἰσθητῶν τὰ στερεὰ προὐπινοεῖται, τῶν δὲ στερεῶν τὰ ἐπίπεδα, τῶν δὲ ἐπιπέδων αἱ ἐπιφάνειαι, τῶν δὲ ἐπιφανειῶν αἱ γραμμαί, τῶν δὲ γραμμῶν αἱ στιγμαί, τῶν δὲ στιγμῶν οἱ ἀριθμοί, οἳ δὴ καὶ τῷ σώματι τυγχάνουσιν. ἑπτὰ δὲ καὶ φωνῶν μεταβολαί, ὀξεῖα βαρεῖα περισπωμένη σύμφθογγος ψιλή τε καὶ μακρὰ καὶ βραχεῖα. ἔνθεν καὶ τὰ ἑπτάμηνα βρέφη τελειογονεῖσθαι πέφυκεν, ὡς Ἱπποκράτης λέγει· ἡ γὰρ τοῦ ἀριθμοῦ ψυχογονικὴ δύναμις τὰ ἑπτάμηνα τέλεια ἀποφαίνει, διότι τελείας περίοδος σφαιρικῆς ἀριθμῷ τελείῳ καὶ κοσμικῷ, τῷ ψυχοκρατητικῷ καὶ ψυχογονικῷ περιέχεται· καὶ γὰρ τὴν ψυχὴν ὁ Τίμαιος ἐξ ἑπτὰ ἀριθμῶν συνέστησε. καὶ κινήσεις δὲ αἱ πᾶσαι μόναι εἰσὶν ἑπτά, ἥ τε ἄνω ἥ τε κάτω, ἡ ἐπιδέξια ἡ εὐώνυμα ἡ πρόσω ἡ κατόπιν ἡ ἐν κύκλῳ.","english":"For it is first divided into a unit and a six, then into a five and a two, and lastly into a three and a four; and the proportion of these numbers is most musical. Its nature extends also to all visible substance, heaven and earth; for instance, they say that heaven is girded by seven circles, whose names are these: the arctic, the antarctic, the summer solstice, the winter solstice, the equinoctial, the zodiacal, and besides these the Milky Way; for such a number is divine. Hence the things in our soul are divided sevenfold through the ruling reason, with reference to the five senses and the vocal organ and, above all, the generative part. And this whole is observed in seven: in body, in interval, in shape, in magnitude, in color, in motion, in rest; and besides these nothing else has befallen the things seen; for of perceptible things solids are conceived first, of solids planes, of planes surfaces, of surfaces lines, of lines points, of points numbers, which indeed also belong to body. And there are seven changes of voices: acute, grave, circumflex, consonant, bare, and long and short. Hence also seven-month infants are naturally brought to full birth, as Hippocrates says; for the soul-generating power of the number makes seven-month infants perfect, because the perfect period of the spherical is contained by a perfect and cosmic number, the soul-governing and soul-generating one; for Timaeus also composed the soul from seven numbers. And all motions are only seven: up and down, to the right, to the left, forward, backward, and in a circle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"στοιχείων δὲ τὰ φωνήεντα ἑπτά, ἐπειδὴ καὶ ἐξ ἑαυτῶν ἔοικε φωνεῖσθαι καὶ τοῖς ἄλλοις συν ταττόμενα φωνὰς ἐνάρθρους ἀποτελεῖν· τῶν γὰρ ἡμιφώνων ἀναπληροῖ τὸ ἐνδέον, ὁλοκλήρους δὲ κατασκευάζει τοὺς φθόγγους, τῶν δὲ ἀφώνων τρέπει τε καὶ μεταβάλλει τὰς φύσεις, ἵνα γένηται τὰ ἄρρητα ῥητά. καὶ τί μακρηγοροῦμεν, ὅταν οὐδὲ ἡ τῶν ὑδάτων φύσις ἔξω τῆς δυνάμεως τῆς ἑπτάδος ἀπολέλειπται; ὁ γοῦν Διονύσιος ἐν ταῖς Κτίσεσί φησι, τὸν Χαλκιδικὸν Εὔριπον ἑπτάκις καθ' ἡμέραν στρεφόμενον κατὰ μόνας τὰς ἑβδομάδας ἵστασθαι. καὶ ἐξ αὐτοῦ δὲ τοῦ νοητοῦ αἰῶνος ἔστι συνιδεῖν τοὺς ἀρτέμονας· συνάγονται μὲν γὰρ πρῶτον ἐξ ὡρῶν, εἶτα ἡμερῶν, εἶτα ἑβδομάδων, ἔπειτα μηνῶν, εἶτα ἐνιαυτῶν, ἐκεῖθεν καιρῶν, καὶ τὸ λοιπὸν αἰώνων, πρὸς τὸ ἀρχέτυπον εἶδος τοῦ νοητοῦ καὶ πατρογενοῦς αἰῶνος.\n\n3. Περὶ μηνός.\n\nὍτι Ἀνάχαρσις ὁ Σκύθης ἔφη φιλονεικίαν γενέσθαι ποτὲ Αἰγυπτίοις καὶ Σκύθαις περὶ ἀρχαιότητος ἑκατέρων, ἴσως ἐξ ἑκατέρων τῶν ἄρκτων προέχειν τῶν πραγμάτων ἀξιούντων, κριθῆναι δὲ τοὺς Σκύθας εἶναι πρεσβυτέρους διὰ τὸ καὶ ὑπὸ τὴν μεγάλην ἄρκτον κεῖσθαι τὴν κατ' αὐτοὺς χώραν καὶ κατὰ φύσιν ὥσπερ ἐξ ὑπερῴας ἀρχὴν τὴν καθ' ἡμᾶς θάλασσαν ἐκ τοῦ ὑπερβορείου λαμβάνειν ὠκεανοῦ· δύο γὰρ εἰσβολὰς εἶναι τὰς ἀποτελούσας αὐτὴν παντὶ δῆλον· μίαν μὲν ἐξ Ἱσπανίας, τὴν δὲ ἑτέραν, ὡς εἴρηται, ἐκ τοῦ ὑπερβορείου ὠκεανοῦ, ὃν καὶ Κρόνιον πέλαγος οἱ χωρογράφοι καλοῦσι, παρὰ τὴν Πτολεμαίου δόξαν· αὐτὸς γὰρ μίαν καὶ μόνην εἰσβολὴν εἶναι τὴν ἐκ τοῦ δυτικοῦ ὠκεανοῦ βούλεται τὴν διὰ Γαδείρων.","english":"Of the elements, the vowels are seven, since they seem both to be sounded by themselves and, when arranged with the others, to produce articulate sounds; for they fill up what is lacking in the semivowels, and they make the sounds complete, and they turn and change the natures of the voiceless, so that what is unspeakable becomes speakable. And why should we speak at length, when not even the nature of waters has been left outside the power of the seven? At any rate, Dionysius says in his Foundations that the Chalcidian Euripus, turning seven times a day, stands still at the sole periods of seven. And from the intelligible aeon itself one can discern the articulations; for they are gathered first from seasons, then from days, then from weeks, then from months, then from years, thence from times, and for the rest from aeons, toward the archetypal form of the intelligible and Father-begotten aeon.\n\n3. On the month.\n\nThat Anacharsis the Scythian said that there once arose a rivalry between Egyptians and Scythians concerning the antiquity of each, perhaps with each side deeming its own affairs to take precedence from each of the Bears, and that it was judged that the Scythians were older, because both their land lies under the Great Bear and by nature, as it were from an upper chamber, our sea receives its beginning from the Hyperborean Ocean; for it is clear to all that there are two inlets that make it: one from Spain, and the other, as has been said, from the Hyperborean Ocean, which the geographers also call the Cronian Sea, contrary to the opinion of Ptolemy; for he holds that there is one and only one inlet, that from the western Ocean through Gades.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"καὶ ἐπὶ μὲν τῆς καθόλου παλαιότητος Σκύθας ἄν τις ὑπολάβῃ πρωτεύειν ἐκ τῆς ῥευστῆς οὐσίας, ἣν τῶν στοιχείων πρώτην εἶναι ἀναμφισβήτητον. ὅθεν καὶ Πάρθοι ἤτοι Πέρσαι μέγα φρονοῦσιν ἐπὶ παλαιότητι· Σκύθας δὲ αὐτοὺς εἶναι πάντες μὲν μαρτυροῦσιν, Ἀρριανὸς δὲ δείκνυσι· τὸ γὰρ Πάρθος ὄνομα ὁ Σκύθης καὶ ἔπηλυς κατ' αὐτὸν τῇ Σκυθῶν φωνῇ ἑρμηνεύεται. ἐπὶ δὲ τῆς ἑλληνικῆς ἀρχαιότητος πρώτους πάντων ἀνθρώπων μετὰ Δευκαλίωνα Ἕλληνας παραδίδωσι τὰ βιβλία Ἀρκάδας τε καὶ Σικυωνίους, ὡσανεὶ ἀρχάδας καὶ ἀρχετύπους καὶ πρωτογενεῖς· ὅθεν καὶ Πᾶνα Ἀρκάδες ἐτίμησαν, τουτέστι τόδε τὸ πᾶν, μηδὲν παρὰ τὰ αἰσθητὰ εἶναι νομίσαντες. ὅτι καὶ προσελήνους αὐτοὺς ὁ μῦθος ἔχει· οὐχ\n\nὅτι πρὸ τῆς σελήνης ἀνθρώπους ἄν τις δοίη ποτέ· ἀλλ' ὅτι πρὸ διατυπώσεως τῶν μηνῶν Ἀρκάδας φησὶ καὶ Σικυωνίους γενέσθαι.\n\nΤὸν μῆνα κατὰ τὸν σεληνιακὸν δρόμον ἠρίθμουν οἱ παλαιοί, ἔνθεν καὶ μὴν προσαγορεύεται ἀπὸ τῆς μήνης, τουτέστι τῆς σελήνης· σελήνη δὲ ἀπὸ τοῦ σέλας ἀεὶ νέον ἔχειν. μὴν γάρ ἐστι χρόνος ὁπόσον ἂν ὁ ἥλιος διηνυκὼς εἴη, ἐν ᾧ τὸ ἀπὸ τοῦ ἡλιακοῦ κέντρου φῶς ἐπὶ τὴν σελήνην φερόμενον καὶ περιοδεῦσαν εἰς τὸν αὐτὸν ἀποκαταστῇ τόπον ὅθεν ἤρξατο περιοδεύειν· ὅθεν καὶ ἀπὸ συνόδου εἰς σύνοδον τὴν νεομηνίαν τιμῶντες συνελογίζοντο τὸν ἐνιαυτὸν τεσσάρων καὶ πεντήκοντα καὶ τριακοσίων ἡμερῶν εἶναι, ὥστε ἑκάστῳ μηνὶ περιβάλλειν ἐννέα καὶ εἴκοσι πρὸς τῇ ἡμισείᾳ ἡμέρας.","english":"And regarding universal antiquity, one might suppose that the Scythians hold first place, from the fluid substance, which is indisputably first among the elements. Whence also the Parthians, that is, the Persians, pride themselves greatly on their antiquity; that they are Scythians, all testify, and Arrian demonstrates; for the name Parthos, in his account, is interpreted in the Scythian tongue as \"Scythian\" and \"stranger.\" And regarding Greek antiquity, the books hand down that after Deucalion the first of all men were the Greeks—Arcadians and Sicyonians—as it were \"archadians\" and archetypes and first-born; whence also the Arcadians honored Pan, that is, this whole universe, believing that nothing exists beyond things perceptible. And the myth holds that they were also \"before the moon\"—not\n\nthat one would ever grant that men existed before the moon; but he says that the Arcadians and Sicyonians were born before the shaping of the months.\n\nThe ancients counted the month according to the lunar course; hence also the month (mēn) is named from the mēnē, that is, the moon; and the moon (selēnē) from having a light (selas) ever new. For a month is the time in which the sun has completed its course, during which the light carried from the center of the sun to the moon, having gone round, returns to the same place from which it began to go round; whence also, honoring the new moon from conjunction to conjunction, they reckoned the year to be three hundred and fifty-four days, so as to encompass for each month twenty-nine and a half days.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Ὅτι Τίμαιος νῦν μὲν γεννητὸν κατ' αἰτίαν, νῦν δὲ ἀγέννητον τὸν κόσμον ὁρίζεται· ἀγέννητον μὲν διὰ τὰς ἐν αὐτῷ νοητὰς δυνάμεις, γεννητὸν δὲ οἷα ὁρατὸν ἁπτόν τε ἅμα καὶ σῶμα ἔχοντα.\n\nΚύκλος παντὸς ἀριθμοῦ ἐστιν ἡ δεκὰς καὶ πέρας· περὶ αὐτὴν γὰρ εἰλούμενοι καὶ κατακάμπτοντες ὥσπερ καμπτῆρα δολιχεύουσιν οἱ ἀριθμοί. ὅρος γάρ ἐστι τῆς ἀπειρίας αὐτῶν· ἀπὸ γὰρ μονάδος ἄχρις αὐτῆς καὶ μόνης ἀριθμήσαντες καὶ στάντες ἐπ' αὐτὴν αὖθις ἐπὶ τὴν μονάδα ἀναστρέφομεν. ὅτι δὲ παντὸς ἀριθμοῦ συνεκτικὴ ἡ δεκάς, μάρτυς ἡ φύσις, μὴ πλείους τῶν δέκα δακτύλων ἀλλὰ μηδὲ ἐλάττους ἀνθρώπῳ παρασχοῦσα. οὕτως ἄρα καὶ ἐπὶ τῆς τοῦ ἐνιαυτοῦ φύσεως ἔστιν εὑρεῖν, ὅτι συμπληρούμενος αὖθις, ὥσπερ ὁ δέκα ἀριθμός, εἰς ἑαυτὸν ἀναστρέφει· καὶ ταύτῃ ἐνιαυτὸς ὠνομάσθη, παρὰ τὸ ἐν ἑαυτῷ κινεῖσθαι αὐτόν· κύκλος γάρ ἐστιν ἐφ' ἑαυτὸν εἰλούμενος. ὁ δὲ κύκλος ἐπίπεδον σχῆμά ἐστιν ὑπὸ μιᾶς γραμμῆς περιεχόμενον, καὶ ταύτῃ κυκλικὸν ὀνομάζεται σχῆμα ἀφ' ἑαυτοῦ ἀρχόμενον καὶ εἰς ἑαυτὸ καταλῆγον, ὁ δὴ ἴδιον τοῦ χρόνου εἰς ἑαυτὸν ἀναστρέφοντος καὶ μηδαμοῦ περατουμένου. ὅθεν καὶ Αἰγύπτιοι καθ' ἱερὸν λόγον δράκοντα οὐρηβόρον ταῖς πυραμίσιν ἐγγλύφουσιν. ἄβυσσον γὰρ ὑποτίθενται καὶ δράκοντα ἐν αὐτῇ, ἐξ οὗ τοὺς αἰσθητοὺς θεοὺς καὶ αὐτὸ δὲ τὸ πᾶν αἰσθητὸν γενέσθαι βούλονται. ἔτι μὴν ἔθος αὐτοῖς καὶ κύκλον ἐπ' εὐθείας χιούμενον τοῖς ἱεροῖς ἐγγράφειν, διὰ τὸ τὸν ἐνιαυτὸν ἀρχὴν ἑαυτοῦ γίνεσθαι καὶ πέρας. διὰ τοῦτο τὴν κεφαλὴν τοῦ χρόνου οἱ Πυθαγόρειοι οὐχὶ πρώτην ἀλλὰ μίαν ὠνόμασαν.","english":"That Timaeus now defines the cosmos as generated by cause, now as ungenerated: ungenerated on account of the intelligible powers within it, but generated as being visible and tangible and at the same time having body.\n\nThe decade is the circle and limit of every number; for the numbers, rolling around it and bending back as around a turning-post, run their long course. For it is the boundary of their infinity; for from the monad up to it and it alone, having counted and stood at it, we turn back again to the monad. And that the decade is the container of every number, nature is witness, having provided man with fingers not more than ten nor yet fewer. Thus indeed it is possible to find also in the nature of the year, that when completed it turns back upon itself again, just like the number ten; and for this reason it was named \"year\" (eniautos), from its moving within itself; for it is a circle rolled upon itself. And the circle is a plane figure contained by a single line, and for this reason it is called a circular figure, beginning from itself and ending in itself, which is precisely the property of time, turning back upon itself and nowhere coming to an end. Whence also the Egyptians, according to sacred doctrine, engrave a serpent devouring its tail upon the pyramids. For they suppose an abyss and a serpent in it, from which they hold that the perceptible gods and the whole perceptible universe came to be. Moreover, it is their custom also to inscribe in their temples a circle drawn in a straight line, because the year becomes both beginning and end of itself. For this reason the Pythagoreans named the head of time not \"first\" but \"one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"Αἰγύπτιοι δὲ λέγονται ἀριθμῆσαι τὸν ἐνιαυτὸν τεσσάρων μηνῶν, ὅθεν καὶ χιλιετεῖς τινας βιῶναί ποτε παρ' αὐτοῖς ἀναγράφουσιν· Ἡσίοδος δὲ καὶ Ἑκαταῖος, Ἑλλάνικος καὶ Ἀκουσίλαος καὶ Ἔφορος καὶ Νικόλαός φασιτοὺς μακραίωνας καὶ ὑπὲρ χιλίους διαζῆσαι χρόνους, καὶ οὐκ αὐτοὺς μόνους ὡς ἡρωικὰς ἀνημμένους ψυχάς, ἀλλὰ καὶ ἀνθρώπους τινάς, ὡς Διογένης ἐν τοῖς ὑπὲρ Θούλην ἀξιοῖ. οἱ δὲ Ἀρκάδες τριῶν μηνῶν, Σικυώνιοι δὲ ἕξ, Λατῖνοι τριῶν καὶ δέκα τὸν ἐνιαυτὸν ἠρίθμουν, παρὰ δὲ Ῥωμαίοις τὸ παλαιὸν δέκα μῆνας ἐτετύπωτο τὸν ἐνιαυτὸν ἔχειν, ὕστερον δὲ πρὸς τοῦ βασιλέως Νουμᾶ καὶ ἕτεροι δύο προσετέθησαν, τιμῆς μὲν ἕνεκα τῶν νοητῶν ὁ Ἰανουάριος, τῶν ὑλικῶν δὲ ὁ Φεβρουάριος. Καῖσαρ δὲ ὕστερον ὁ Γάϊος ἐκ τῆς τῶν Αἰγυπτίων διδαχῆς διετάξατο τόν τε χρόνον εἶναι τριακοσίων ἑξήκοντα πέντε τετάρτου ἡμερῶν, καὶ τοὺς μῆνας τοὺς μὲν ἀπὸ τριάκοντα ἔχειν ἡμερῶν, τοὺς δὲ ἀπὸ τριάκοντα ἑνός, τὸν δὲ Φεβρουάριον εἰκοσιοκτώ· ἡ γὰρ παλαιότης τοὺς δυοκαίδεκα μῆνας τοῦ ἡλιακοῦ ἐνιαυτοῦ ἀπὸ τριάκοντα ἡμερῶν πάντας ἠρίθμησεν, τὰς δὲ πέντε τέταρτον ἡμέρας ἐν τρισκαιδεκάτῳ μηνὶ ἐπέβαλλεν. ἐνιαυτὸς δέ ἐστι χρόνος ἐν ᾧ ἂν ὁ ἥλιος ἀπὸ τροπῆς ἰσημερίας ἡστινοσοῦν ἀρξάμενος ἀφ' οἵου δήποτε σημείου τῶν ἀπὸ τοῦ διαμέτρου κύκλου ἐπὶ τὸ αὐτὸ σημεῖον ἀφίκηται.","english":"The Egyptians are said to have reckoned the year as of four months, whence they also record that certain men once lived a thousand years among them. But Hesiod and Hecataeus, Hellanicus and Acusilaus and Ephorus and Nicolaus say that the long-lived lived beyond a thousand years, and not only they, as being heroic souls, but also certain human beings, as Diogenes in his work On Thule deems worthy of record. The Arcadians reckoned the year as of three months, the Sicyonians as of six, the Latins as of thirteen; among the Romans in ancient times the year was formed to have ten months, but later by King Numa two others were added—January in honor of the intelligible, February of the material. Later Gaius Caesar, from the teaching of the Egyptians, ordained that the time be of three hundred and sixty-five and a quarter days, and that some months have thirty days, others thirty-one, and February twenty-eight. For antiquity reckoned all twelve months of the solar year as of thirty days, and added the five and a quarter days in a thirteenth month. A year is the time in which the sun, having begun from a solstice or any equinox whatsoever, from whatever point of the circle from the diameter, arrives at the same point.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Ἐτηρήθησαν οἱ σεληνιακοὶ μῆνες, προστεθέντων αὐτοῖς τῶν ἑτέρων δύο ὑπὸ τοῦ Νουμᾶ, ὡς ἐλέγομεν, ἕως τῆς Γαΐου Καίσαρος ἡγεμονίας· αὐτὸν δέ φασι τύχῃ καὶ σοφίᾳ καὶ διαφερόντως ἀστρολογίᾳ τοὺς ἄλλους ἀποκρύψαντα, ἀναβάντα εἰς τὴν Ῥώμην δέκα καὶ μίαν ἐπεμβαλομένην ἡμέραν τοῖς σεληνιακοῖς μησὶν ἐπιδοῦναι καὶ ταύτῃ ἡλιακὸν ἀποτελέσαι τὸν ἐνιαυτόν.\n\nὍτι βίσεξτον λέγεται διὰ τὸ δὶς πρὸ ἓξ Καλενδῶν Μαρτίων ἀριθμεῖν παρὰ τετραετίαν Ῥωμαίους, καὶ ἐν τούτῳ τὸν ζωογονικὸν ἀριθμὸν ἐπιτηροῦντας· Ἀφροδίτης δὲ οὗτος, ἔφορος δὲ Ῥωμαίων Ἀφροδίτη.3.8 Ὅτι ἡ σελήνη προσεχῶς ἐπιβέβηκε τῷ γεννητῷ παντὶ καὶ πάντα κυβερνᾶται τὰ τῇδε ἐναργῶς ὑπ' αὐτῆς, ὡς τὰ λόγιά φασι· Νύμφαι πηγαῖαι καὶ ἐνύδρια πνεύματα πάντα καὶ χθόνιοι κόλποι τε καὶ ἠέριοι καὶ ὕπαυγοι μηναῖοι πάσης ἐπιβήτορες ἠδ' ἐπιβῆται ὕλης οὐρανίας τε καὶ ἀστερίας καὶ ἀβύσσων. τοῦ γὰρ μεταβολικοῦ σώματος κατὰ τὴν σφετέραν τοῦ βάρους ἀναλογίαν τῇ γῇ περιχυθέντος ἀναγκαῖον ἦν τὸ μέλλον πλησιάζειν αὐτῇ πάσης μετέχειν δυνάμεως. διὸ περιαρμοσάμενος ὁ θεὸς τὴν σεληνιακὴν σφαῖραν πάσης μετέχουσαν δυνάμεως τῶν δραστηρίων σφαιρῶν πλησίον τοῦ παντὸς αἰσθητοῦ παρεστήσατο ἔφορον τῶν στοιχείων. ὅθεν καὶ τετρακέφαλον τὴν Ἑκάτην ὁ μυστικὸς παραδίδωσι λόγος διὰ τὰ τέσσαρα στοιχεῖα· καὶ ἡ μὲν πυρίπνους τοῦ ἵππου κεφαλὴ δῆλον ὡς εἰς τὴν τοῦ πυρὸς σφαῖραν ἀναφέρεται, ἡ δὲ τοῦ ταύρου μυκωμένη δαιμόνιόν τινα μυκηθμὸν εἰς τὴν τοῦ ἀέρος, ἡ δὲ τοῦ ὕδρου πικρὰ καὶ ἄστατος φύσις εἰς τὴν τοῦ ὕδατος, ἡ δὲ τοῦ κυνὸς κολαστικὴ καὶ τιμωρὸς εἰς τὴν γῆν.","english":"The lunar months were observed, with the other two added to them by Numa, as we were saying, until the reign of Gaius Caesar; and they say that he, surpassing the others in fortune and wisdom and especially in astrology, came up to Rome and gave to the lunar months eleven days intercalated, and thereby made the year solar.\n\nThat the bissextum is so called because the Romans count twice before the sixth of the Kalends of March every four years, and in this they observe the life-generating number; and this belongs to Aphrodite, and Aphrodite is the overseer of the Romans. That the moon has directly stepped upon all that is begotten and all things here are clearly governed by it, as the oracles say: Nymphs of the springs and all watery spirits and chthonic hollows and airy and open-to-the-sun monthly ones, steppers-upon and steppers-up of all the heavenly and starry wood and of the abysses. For since the changeable body, according to its own proportion of weight, was poured around the earth, it was necessary that what was about to approach it should partake of every power. Therefore God, fitting together the lunar sphere as partaking of every power of the active spheres, set it near the whole perceptible world as overseer of the elements. Whence the mystic account also hands down that Hecate is four-headed because of the four elements; and the fire-breathing head of the horse clearly refers to the sphere of fire, the bellowing of the bull with a certain daemonic bellowing to that of air, the bitter and unstable nature of the water-snake to that of water, and the punitive and avenging nature of the dog to the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"ὅθεν καὶ Κέρβερον αὐτὴν οἱονεὶ κρεωβόρον οἱ ποιηταὶ προσαγορεύουσιν. αὐτῆς οὖν τῆς σελήνης τῶν τεσσάρων στοιχείων κρατούσης εἰκότως οἱ παλαιοὶ τὴν ἀρχὴν τοῦ ἔτους ἀμφοτέροις ἅμα ἀνέθεντο τοῖς φωσίν. Αἱ τοῦ σπόρου ἑορταί, αἱ λεγόμεναι παρὰ Ῥωμαίοις σημαντῖβαι, τουτέστι σπόριμοι, οὐκ ἔλαχον ὡρισμένην ἡμέραν, ὅτι οὐκ εὐπρεπὴς πᾶς καιρὸς εἰς ἀρχὴν σπόρου· ἢ γὰρ πρώϊμος διὰ τὰς ἐπομβρίας ἢ ὄψιμος διὰ τὰς βραδυτῆτας γίνεται. ἤγοντο δὲ ἐπὶ δύο ἡμέρας, οὐκ ἐφεξῆς ἀλλὰ μέσον γινομένων ἑπτά· καὶ τῇ μὲν πρώτῃ ἱεροποίουν Δήμητρι, οἷον τῇ Γῇ τῇ ὑποδεχομένῃ τοὺς καρπούς· εἶτα μετὰ ἑπτὰ ἡμέρας Κόρῃ, τῇ τῶν καρπῶν ἐφόρῳ, ἐπεὶ πᾶν σπέρμα ἑβδομαῖον προκύπτει, καὶ οὐ σπέρμα μόνον, ἀλλὰ καὶ ἐμψύχων τὰ πτηνὰ τὸν ἑβδομαῖον ἐπὶ τριάδι κατὰ τὴν γένεσιν φυλάττει λόγον, ἐξῃρημένων χηνῶν καὶ ὅσων οἱ φυσικοὶ σημαιοῦνται· ἐπὶ μὲν γὰρ τῆς τρίτης ἄρχεται ἡ καρδία κινεῖσθαι, ἐπὶ δὲ τῆς ἑβδόμης τὸ σύμπαν αἱματοῦσθαι, ἐπὶ δὲ τῆς τεσσαρεσκαιδεκάτης διαρθροῦσθαι τὸ σῶμα, ἐπὶ δὲ τῆς εἰκάδος πρώτης ῥηγνυμένου τοῦ κελύφους ἀφιέναι φωνήν. μεγίστη γὰρ ἡ δύναμις τῆς ἑπτάδος· ὁ γὰρ κατ' αὐτὴν ἀριθμὸς ἀμιγής ἐστι καὶ ἀμήτωρ, μήτε γεννῶν μήτε γεννώμενος, ὡς ἕκαστος τῶν ἐν τῇ δεκάδι ἀριθμῶν. ὅθεν καὶ οἱ Πυθαγόρειοι Ἀθηνᾷ τὴν ἑπτάδα ἀνατίθενται· τῇ γὰρ περιόδῳ φασὶ τῆς ἑβδομάδος πάντα ἀθάνατα διασώζεται. καὶ διὰ τοῦτο καλοῦσιν αὐτὴν παρθένον ὀβριμοπάτραν, διότι τῆς μονάδος τῆς πάντα περιεχούσης καὶ ὑποστησάσης μόνης ἐστὶ γέννημα· αἰτία γὰρ πάντων ἡ μονάς.","english":"Hence the poets also call her Cerberus, as it were flesh-devouring. Since, then, the moon herself rules the four elements, the ancients reasonably assigned the beginning of the year to both lights at once. The festivals of sowing, called by the Romans Semantivae, that is, sowing-festivals, did not receive a fixed day, because not every season is suitable for the beginning of sowing; for it is either too early on account of the rains or too late on account of the delays. They were held over two days, not consecutively but with seven days in between; and on the first they sacrificed to Demeter, as to the Earth that receives the fruits; then after seven days to Kore, the overseer of the fruits, since every seed emerges on the seventh day, and not only seed, but also of living creatures the birds observe the seventh day after the third in generation, with the exception of geese and such as the natural philosophers indicate; for on the third day the heart begins to move, on the seventh the whole is supplied with blood, on the fourteenth the body is articulated, and on the twentieth, when the shell is first broken, it sends forth sound. For great is the power of the hebdomad; for the number according to it is unmixed and motherless, neither begetting nor begotten, as each of the numbers in the decade. Hence the Pythagoreans also dedicate the hebdomad to Athena; for they say that by the circuit of the hebdomad all immortal things are preserved. And for this reason they call her a virgin, mighty-fathered, because she is the offspring of the monad alone, which contains all things and established them; for the monad is the cause of all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"λέγεται δὲ καὶ κρίσις διὰ τὸ τῷ ταύτης ἀριθμῷ πάντα λαμβάνειν τὴν ἐπὶ θάτερον ἔκβασιν. καὶ τοῦτο δῆλον ἐκ τῆς καθολικῆς τῶν ἀνθρώπων ἡλικίας· ἐπὶ γὰρ τοῦ ἑξηκοστοῦ τρίτου ἐνιαυτοῦ–ἑπτὰ δὲ ἐννεάδων ἐστὶ συνεκτικός–ἡ γένεσις κρίνεται, τοῦ ψυχοκρατητικοῦ, ὅς ἐστιν ἕβδομος, καὶ τοῦ σωματοπλαστικοῦ, ὅς ἐστιν ἔννατος, συνιόντων ὁμοῦ. Ὁ Νουμᾶς πανταχοῦ τὸν περιττὸν ἀλλ' οὐ τὸν ἄρτιον ἀριθμὸν τιμῶν τριχῆ τὰς ἑορτὰς τοῦ μηνὸς διετύπωσε· τρίπους γὰρ οἰκεῖος Ἀπόλλωνος, καὶ γὰρ τῆς μονάδος ἐστὶν εἰκών. ταύτῃ καὶ τὰς τοῦ μηνὸς ἑορτὰς διέταξε· τριῶν γὰρ εἶναι λεγομένων τῶν\n\nτῆς σελήνης δρόμων, ὀξέως μέσου καὶ ἀνειμένου, δι' οὓς καὶ Τριοδῖτιν τὴν Ἑκάτην– οἱονεὶ τὴν Σελήνην– οἱ ποιηταὶ καλοῦσι, τρισὶν ἑορταῖς τὸν μῆνα διέλαβε. τρίμορφος γὰρ ἡ Σελήνη, καὶ ὅπως, ἐκ τοῦ χρησμοῦ γνωστέον· λέγει δὲ οὕτως· ἥδ' ἐγώ εἰμι κόρη πολυφάσματος οὐρανόφοιτος ταυρῶπις τρικάρηνος ἀπηνὴς χρυσοβέλεμνος Φοίβη ἀπειροτέχνη φαεσίμβροτος Εἰλήθυια τριστοίχου φύσεως συνθήματα τρισσὰ φέρουσα. ὀξυτέραν γὰρ, ὡς Ἀριστοτέλης φησί, ποιεῖται τὴν πορείαν πρὸς τῷ χειμερινῷ τροπικῷ, βραδυτέραν δὲ τὴν πρὸς τῷ θερινῷ, ὁμαλὴν δὲ τὴν πρὸς τῷ ἰσημερινῷ. πρώτη τοίνυν τοῦ μηνὸς ἑορτή ἐστιν ἡ λεγομένη παρὰ μὲν Ῥωμαίοις Καλένδαι, παρὰ δὲ Ἕλλησι Νεομηνία. καὶ νέα ἡ πρώτη τοῦ μηνὸς παρὰ Ἀττικοῖς, ἕνη δὲ ἡ τελευταία.","english":"It is also called judgment because by her number all things receive their outcome in one direction or the other. And this is clear from the universal age of human beings; for in the sixty-third year—and it comprises seven nines—the genesis is judged, when the soul-ruling [number], which is the seventh, and the body-forming [number], which is the ninth, come together. Numa, honoring everywhere the odd and not the even number, shaped the festivals of the month in three ways; for the tripod is proper to Apollo, and it is also an image of the monad. In this way he also arranged the festivals of the month; for since the courses of the moon are said to be three—the swift, the middle, and the relaxed—on account of which the poets also call Hecate—that is, the Moon—Trioditis, he divided the month by three festivals. For the Moon is three-formed, and how this is so must be learned from the oracle; for it says thus: I am the maiden, much-visible, heaven-traversing, bull-faced, three-headed, relentless, golden-quivered Phoebe, of infinite art, shining on mortals, Eileithyia, bearing the three tokens of a threefold nature. For, as Aristotle says, she makes her course swifter toward the winter solstice, slower toward the summer solstice, and even toward the equinox. The first festival of the month, then, is what is called among the Romans the Kalends, and among the Greeks the Neomenia. And the first day of the month is \"new\" among the Attics, and the last is \"old.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Καλάνδας δὲ αὐτὰς οἱ παλαιοὶ προσηγόρευσαν ἐξ ἑλληνικῆς σημασίας, ἀπὸ τοῦ καλεῖν τὸν ἀρχιερέα τὴν βουλὴν ἐν τῇ λεγομένῃ Καλαβρᾷ βασιλικῇ, καὶ σημαίνειν, εἴτε χρὴ κατὰ τὴν πεμπταῖαν, εἴτε κατὰ τὴν διχότομον τῆς σελήνης ἐπιτελέσαι τὴν τῶν Νωνῶν ἑορτήν, ἐξ ἧς τὴν μεσομηνίαν ἐπετήρουν. ἐπὶ μὲν γὰρ τῶν μηνῶν τῶν ἔτι καὶ νῦν τὰς σεληνιακὰς σωζόντων ἑορτὰς πεμπταίας τὰς Νώνας ἐσήμαινε, καθ' ἃς ἐπὶ τῆς τρισκαιδεκάτης καὶ μοιρῶν τινων, οὐ τὴν τοῦ φωτός, ἀλλὰ τὴν τοῦ σεληνιακοῦ σώματος εἰκός ἐστι συντρέχειν μεσότητα. ὁ γὰρ τῶν δεκατριῶν ἀριθμὸς συνέστηκεν ἐκ τῶν πρώτων δυοῖν τετραγώνων τοῦ τέσσαρα καὶ τοῦ ἐννέα–ἀρτίου τε καὶ περιττοῦ– πλευρὰς ἐχόντων τοῦ μὲν ἀρτίου τὸ ὑλικὸν εἶδος δυάδα, τοῦ δὲ περιττοῦ τὴν δραστήριον ἰδέαν τριάδα. οὗτος οὖν ὁ ἀριθμὸς ἡ μεγίστη καὶ τελειοτάτη τῶν ἑορτῶν γέγονε τοῖς ἀρχαίοις ἐπιτήρησις. ἡ γὰρ πεντεκαιδεκάτη παρὰ μοίρας ἓξ κυρίως ἐστὶν ἡ μεσομηνία. αὐτοῦ γὰρ τοῦ φωτός ἐστιν ἡ μεσότης. ὅθεν καὶ Διὸς αὐτὴν ἑορτὴν οἷον Ἡλίου νενομίκασι, δι' οὗ σύμφαμεν φωτίζεσθαι τὴν Σελήνην. ἐπὶ δὲ τῶν ἡλιακῶν μηνῶν ἑβδομαίας τὰς Νώνας ἐσήμαινον· ὁ γὰρ ἕβδομος ἀριθμὸς Ἡλίου ἐστίν, ὡς ἔμπροσθεν εἴρηται. δῆλον γὰρ τὴν μὲν ἐλαχίστην τῆς σελήνης περίοδον εἴκοσι καὶ ἑπτὰ ἡμερῶν εἶναι καὶ ὡρῶν τινων, τοῦ δὲ φωτὸς ἐγγὺς τριάκοντα, ὡς καὶ ἡ μὲν τοῦ σεληνιακοῦ σώματος μέση ἀποκατάστασις ἡ τρισκαιδεκάτη ἐστίν, ἡ δὲ τοῦ φωτὸς μεσομηνία ἤτοι ἡ πεντεκαιδεκάτη. πρώτη τοίνυν ἡ νεομηνία, ἐξ ἧς ἔθος Ῥωμαίοις προκαλεῖν τὴν δευτέραν ἑορτήν, τουτέστι τὰς Νώνας·","english":"The ancients called them Kalends from a Greek meaning, from the high priest's calling the council in the so-called Calabrian basilica and indicating whether the festival of the Nones should be completed on the fifth day or at the half-moon of the moon, from which they observed the mid-month. For in the case of the months that even now preserve the lunar festivals, he indicated the Nones as fifth days, on which, at the thirteenth and certain degrees, it is reasonable that the middle of the lunar body, not of the light, coincides. For the number thirteen is composed of the first two squares, of four and of nine—even and odd—having as sides, of the even the material form, the dyad, and of the odd the active idea, the triad. This number, then, has become for the ancients the greatest and most perfect observance of festivals. For the fifteenth, strictly speaking, is the mid-month at six degrees. For it is the middle of the light itself. Whence also they have considered it a festival of Zeus, as it were of the Sun, through whom we agree that the Moon is illuminated. But in the case of the solar months they indicated the Nones as seventh days; for the number seven is of the Sun, as has been said before. For it is clear that the least period of the moon is twenty-seven days and certain hours, and that of the light nearly thirty, so that the middle restoration of the lunar body is the thirteenth, and the mid-month of the light, that is, the fifteenth. First, then, is the new moon, from which it is the custom for the Romans to proclaim the second festival, that is, the Nones.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"εἰσὶ δὲ μέσαι ἀπὸ τῆς νεομηνίας ἄχρι τῶν Νωνῶν ἢ τέσσαρες ἢ ἕξ, ὡς γίγνεσθαι τὰς πάσας σὺν καὶ αὐτῇ τῇ νεομηνίᾳ ἢ πέντε ἢ ἑπτά. εἴ τις οὖν ἀπὸ τῆς πεμπταίας καὶ αὐτῆς ἐννέα προσεπιλογίσεται ἡμέρας–αὕτη δὲ ἡ προσθήκη παρὰ Ῥωμαίοις Νῶναι καλεῖται ἀντὶ τοῦ ἐννέα· τοσαῦται γάρ εἰσιν–εὑρήσει τὴν ἐκ μικρᾶς σεληνιακῆς ἀποκατάστασιν μέσην, τουτέστι τὴν τρισκαιδεκάτην· οὕτως καὶ ἐπὶ τῆς ἑβδομαίας μετ' αὐτῆς ἀριθμῶν τὰς ἐννέα εὑρήσει τὴν τοῦ φωτὸς μεσομηνίαν, τουτέστι τὴν πεντεκαιδεκάτην. ἀποφράδας δὲ πάντως τὰς Νώνας εἶχον, νῦν μὲν ὡς ἀπὸ τῆς πεμπταίας νῦν δὲ ὡς ἀπὸ διχοτόμου, μηδὲ ὠνομάσθαι ἢ ταύτην ἢ ἐκείνην τὴν φάσιν ὑπομένοντες, ἀλλὰ τὴν μετὰ ἐννέα ἡμέρας ἐπιφοιτῶσαν μεσομηνίαν, τουτέστι τὰς Εἰδούς, ἢ καὶ ἄλλως τιμῶντες διὰ τὴν τῶν φώτων ἐπιτήρησιν. ὅτι δὲ ἐξ ἑλληνικῆς σημασίας τίκτεται τὸ τῶν Καλενδῶν ὄνομα, ἐξ αὐτῆς ἐστι λαβεῖν τῆς γραφῆς· ἔτι γὰρ καὶ νῦν τῷ ἑλληνικῷ κάππα τὰς Καλένδας γράφουσιν οἱ Ῥωμαῖοι. ἰστέον δέ, ὅτι αἱ Καλένδαι Ἥρας ἑορτὴ ἐτύγχανον, τουτέστι Σελήνης· οἱ γὰρ φυσικοί, ὡς ἔφθημεν εἰπόντες, Δία μὲν τὸν Ἥλιον, Ἥραν δὲ τὴν Σελήνην ἐνόμιζον εἶναι, καὶ τὴν μὲν νεομηνίαν αὐτῇ, τὰς δὲ Εἰδούς, τουτέστι τὴν μεσομηνίαν, Διὶ ἤγουν Ἡλίῳ ἀνέφερον, πληνιλούνιον τὰς Εἰδοὺς καλοῦντες οἱονεὶ πληροσέληνον. τὸ δὲ τῶν Εἰδῶν ὄνομα παρὰ μὲν τοῖς πολιτικοῖς ἐκ τοῦ εἴδους τῆς Σελήνης, παρὰ δὲ τοῖς ἱερεῦσιν ἀπὸ θυσίας τινὸς τρόπου, ἥτις εἴδουλις ὠνομάζετο, εὑρίσκομεν εἰσενηνεγμένον. πεμπταίας δὲ ἢ ἑβδομαίας τὰς Νώνας μετὰ τὰς Καλένδας","english":"The middle days from the new moon up to the Nones are either four or six, so that the total including the new moon itself is either five or seven. If, then, one reckons nine days further from the fifth day itself—this addition is called Nones among the Romans, in place of \"nine,\" for that is how many there are—he will find the middle of the small lunar revolution, that is, the thirteenth. So too, counting the nine days from the seventh day together with it, he will find the mid-month of the light, that is, the fifteenth. They regarded the Nones as wholly inauspicious, now as reckoned from the fifth day, now as from the half-month, not suffering either this or that phase to be named, but rather the mid-month that arrives after nine days, that is, the Ides, or else honoring them for another reason, on account of the observation of the lights. That the name of the Kalends is born from a Greek meaning, one can grasp from the writing itself; for even now the Romans write the Kalends with the Greek kappa. It should be known that the Kalends were a festival of Hera, that is, of Selene; for the natural philosophers, as we said before, held Zeus to be the Sun and Hera to be the Moon, and they referred the new moon to her, but the Ides, that is, the mid-month, to Zeus, that is, the Sun, calling the Ides plenilunium, as it were the full moon. The name of the Ides we find introduced among the statesmen from the appearance of the Moon, but among the priests from a certain manner of sacrifice which was called eidoulis. The Nones, from the fifth or seventh day after the Kalends","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"ἐκήρυττον, ὅτι ἑκάτερος τῶν ἀριθμῶν οἰκειότατος τοῖς φωσίν. ὅτι ὁ Λαβεών φησι τὸν Ἰανουάριον καὶ Φεβρουάριον, Ἀπρίλλιόν τε καὶ Ἰούνιον, Σεξτίλιον Σεπτέμβριον ἀπὸ ἐννέα καὶ εἴκοσιν ἡμερῶν τὸ πάλαι λαχεῖν, Μάρτιον δὲ καὶ Μάϊον, Κυντίλλιόν τε καὶ Ὀκτώβριον ἀπὸ μιᾶς καὶ τριάκοντα, ὅθεν τοὺς ἀπὸ ἐννέα καὶ εἴκοσι ἡμερῶν ἕλκοντας πεμπταίας ἔχειν τὰς Νώνας ὡς σεληνιακούς, τοὺς δὲ ἀπὸ μιᾶς καὶ τριάκοντα ἑβδομαίας ὡς ἡλιακούς· τὸν δὲ Φεβρουάριον ἐπίτηδες τοὺς Θούσκους ἐλαττῶσαι, ἐπειδὴ ταῖς τῶν καταχθονίων ἑορταῖς φαίνεται πρὸς τοῦ ἱερέως Νουμᾶ παραχωρηθεὶς καὶ οὐ θεμιτὸν ἦν, ἴσα τοῖς οὐρανίοις αὐτὸν τιμᾶσθαι, μειωθῆναι δὲ μᾶλλον τὸν τοῖσδε τὸ πᾶν ἐλαττοῦσι χθονίοις ἀφωρισμένον, ὅθεν καὶ πάντων τῶν μηνῶν τὸν περιττὸν ἀριθμὸν ἑλκόντων μόνος ὁ Φεβρουάριος τὸν ἄνισον φαίνεται λαχών. ὁ δὲ ἀριθμὸς οὗτος τῆς ὕλης, καὶ δι' αὐτὴν τὸν δυαδικὸν ἀριθμὸν ἐπὶ τῶν ἑορτῶν οἱ Ῥωμαῖοι ἀποφράζονται, σεκοῦνδον αὐτὸν οἱονεὶ εὐτυχῆ πατρίως καλοῦσι κατ' εὐφημισμόν, ὡς Εὐμενίδας καὶ Ἀδράστειαν καὶ Πάρκας κατ' αὐτοὺς τὰς μηδενὸς φειδομένας Μοίρας. ἀπὸ δὲ τῶν Νωνῶν καὶ αὐτῶν ἕως τῶν Εἰδῶν καὶ αὐτῶν μόνας ἐννέα μέσας παρετηρήσαντο, ὅτι οἰκειότατος καὶ προσφυὴς ὁ ἐννέα ἀριθμὸς τῇ σελήνῃ· οὗτος γὰρ ἑαυτὸν γεννᾷ κατὰ Ξενοκράτην. ἀόριστος γὰρ ἡ ἄχρις ἐννεάδος πρόβασις καὶ πλήθει σύνοικος.","english":"They proclaimed that each of the two numbers is most akin to the lights. Labienus says that January and February, April and June, Sextilis and September received in ancient times twenty-nine days, but March and May, Quintilis and October thirty-one; whence those drawing from twenty-nine days have their Nones on the fifth day, as being lunar, while those from thirty-one have them on the seventh, as being solar. February the Tuscans deliberately made shorter, since it appears to have been conceded by the priest Numa to the festivals of the underworld, and it was not lawful that it be honored equally with the heavenly months, but rather that the month allotted to these chthonic deities, who diminish the whole, be reduced; whence, though all the months draw an odd number, February alone appears to have obtained an unequal one. And this number is that of matter, and on account of it the Romans, at their festivals, reject the number two, calling it secundus, as it were \"fortunate,\" in their ancestral tongue by euphemism, just as they call the Eumenides, Adrasteia, and the Parcae—the Fates who spare no one. And from the Nones themselves to the Ides themselves they observed only nine days in between, because the number nine is most akin and natural to the moon; for this number begets itself, according to Xenocrates. For the progression up to the number nine is indefinite and dwells with multitude.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"τὴν μὲν οὖν νεομηνίαν ἔλεγον Καλένδας, τὴν δὲ δευτέραν τοῦ μηνὸς πρὸ τεσσάρων ἢ πρὸ ἕξ, ὡς εἴρηται, Νωνῶν–ἔστω δὲ τὸ παράδειγμα ὥσπερ ὅταν πεμπταῖαι ὦσιν αἱ Νῶναι–τὴν δὲ τρίτην πρὸ τριῶν Νωνῶν, τὴν δὲ τετάρτην πρὸ μιᾶς Νωνῶν διὰ τὸ ἀποφράζεσθαι τὴν δυάδα, τὴν πέμπτην Νώνας, τὴν ἕκτην πρὸ ὀκτὼ Εἰδῶν, τὴν ἑβδόμην πρὸ ἑπτὰ Εἰδῶν, τὴν ὀγδόην πρὸ ἓξ Εἰδῶν, τὴν ἐννάτην πρὸ πέντε Εἰδῶν, τὴν δεκάτην πρὸ τεσσάρων Εἰδῶν, τὴν ιαʹ πρὸ τριῶν Εἰδῶν, τὴν ιβʹ πρὸ μιᾶς Εἰδῶν, τὴν ιγʹ Εἰδούς· τὴν ιδʹ, εἰ μὲν πεμπταῖαι ἦσαν αἱ Νῶναι καὶ ὁ μὴν ἡμερῶν λʹ, πρὸ ιηʹ Καλενδῶν τοῦ ἐπιόντος μηνός, εἰ δὲ πεμπταῖαι μὲν αἱ Νῶναι καὶ ὁ μὴν ἡμερῶν λαʹ, πρὸ ιθʹ Καλενδῶν ὁμοίως· εἰ δὲ αἱ Νῶναι μὲν ἑβδομαῖαι καὶ ὁ μὴν λαʹ ἡμερῶν, τὴν ιεʹ πρὸ ιζʹ Καλενδῶν ὁμοίως. ἐπὶ δὲ τοῦ Φεβρουαρίου μόνου τὴν ιδʹ πρὸ ιςʹ Καλενδῶν Μαρτίων καὶ καθεξῆς καθ' ὑπόβασιν τοῦ ἀριθμοῦ τῶν Καλενδῶν. ἡνίκα δὲ ἂν βίσεξτον ᾖ, τὴν κεʹ καὶ τὴν κςʹ πρὸ ἓξ Καλενδῶν Μαρτίων ἔλεγον, ὃ καὶ εἴρηται. ἔχουσι δὲ ἑβδομαίας μὲν τὰς Νώνας Μάρτιος Μάϊος Ἰούλιος Ὀκτώβριος, πεμπταίας δὲ οἱ λοιποὶ πάντες. ἤρεσε δὲ ὅμως τῷ Καίσαρι καὶ μετὰ τὴν ἡλιακὴν τῶν μηνῶν διατύπωσιν τὰς σεληνιακὰς ἑορτὰς τοῖς μησὶ καταλεῖψαι. καὶ ταῦτα μὲν περὶ τῆς δοκούσης ἀνωμαλίας τῶν πεμπταίας καὶ ἑβδομαίας τὰς Νώνας ἐχόντων μηνῶν.","english":"They called the first day of the month the Kalends, and the second day of the month the fourth or the sixth day before the Nones, as has been said—let the example be as when the Nones fall on the fifth day—the third day the third before the Nones, the fourth the day before the Nones because the number two is reckoned ill-omened, the fifth the Nones, the sixth the eighth before the Ides, the seventh the seventh before the Ides, the eighth the sixth before the Ides, the ninth the fifth before the Ides, the tenth the fourth before the Ides, the eleventh the third before the Ides, the twelfth the day before the Ides, the thirteenth the Ides; the fourteenth, if the Nones were on the fifth day and the month had thirty days, the eighteenth before the Kalends of the following month, but if the Nones were on the fifth day and the month had thirty-one days, likewise the nineteenth before the Kalends; but if the Nones were on the seventh day and the month had thirty-one days, the fifteenth likewise the seventeenth before the Kalends. In February alone the fourteenth is the sixteenth before the Kalends of March, and thereafter in descending order of the number of the Kalends. But whenever it is leap year, they called the twenty-fifth and the twenty-sixth the sixth before the Kalends of March, as has also been said. March, May, July, and October have their Nones on the seventh day, but all the rest on the fifth. Nevertheless it pleased Caesar, even after the solar arrangement of the months, to leave the lunar festivals to the months. And this much concerning the apparent irregularity of the months that have their Nones on the fifth and the seventh day.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Ἑορτάζετο δὲ παρὰ τοῖς παλαιοῖς ἡ μὲν νεομηνία εἰς τιμὴν Ἥρας, ἥτις ἐστὶ Σελήνη, αἱ δὲ Νῶναι εἰς ὄνομα Διός, αἱ δὲ Εἰδοὶ πάλιν εἰς ὄνομα Διός· ἐκάλουν δὲ νεομηνίαν τὴν πρώτην τῆς σελήνης καὶ ἑόρταζον αὐτῇ καὶ Ῥωμαῖοι καὶ Ἕλληνες, ἀλλ' οὐδὲ παρὰ Ἑβραίοις κατεφρονεῖτο, ὥς φησιν ὁ μελῳδός· «σαλπίσατε ἐν νεομηνίᾳ σάλπιγγι.» χαλεπὸν δὲ οὐδὲν ἐκ τῶν τοῖς ἀρχαίοις εἰρημένων διὰ βραχέων εἰπεῖν ὅ, τί ποτε ἄρα ἐστὶ νεομηνία καὶ τίνος χάριν παρὰ πᾶσι φαίνεται ἡ τῆς νεομηνίας δύναμις τιμωμένη, εἰ τἀληθὲς εἰπεῖν, τῇ φύσει τῶν πραγμάτων ἐνθεωρουμένη. καὶ τούτου μάρτυς Ἀντίγονος, φάσκων τοὺς μύρμηκας ἐν ταῖς νεομηνίαις ἀναπαύεσθαι· ἀδύνατον οὖν ἰδεῖν μύρμηκα ἐν ταῖς νεομηνίαις ἐργαζόμενον, ὡς καὶ Ἀρχελάῳ εἴρηται. καὶ τίμιον τὸ τῆς νεομηνίας ὡς ἐλέγομεν ὄνομα ὡς αἴτιον ἀνανεώσεως τοῦ παντὸς αἰσθητοῦ· τῶν γὰρ ἐν αἰσθήσει πάντων ἐν αὐξήσει καὶ μειώσει τυγχανόντων τοιαύτη τις ὑπὸ τοῦ δημιουργοῦ διατετύπωται ἡ τῆς σελήνης φύσις συνέχουσα τὴν ὅλην αἴσθησιν· καὶ τοῦτο δῆλον ἐκ τῆς τῶν ὑδάτων καὶ τῶν ἐν αὐτοῖς ζώων φύσεως καὶ ἐκ τῶν ἐν ἡμῖν χυμῶν·","english":"Among the ancients the new moon was celebrated in honor of Hera, who is Selene, the Nones in the name of Zeus, and the Ides again in the name of Zeus. They called the first day of the moon the new moon, and both Romans and Greeks celebrated it, nor was it despised even among the Hebrews, as the psalmist says: \"Blow the trumpet at the new moon.\" There is no difficulty in briefly stating, from what the ancients have said, what the new moon actually is and for what reason the power of the new moon appears honored among all peoples—if one is to speak the truth, being observed in the nature of things. And of this Antigonus is a witness, saying that ants rest at the new moons; for it is impossible to see an ant at work at the new moons, as has also been stated by Archelaus. And the name of the new moon is honored, as we were saying, as being the cause of the renewal of the whole perceptible world; for since all things in the realm of sense are subject to increase and decrease, such a nature of the moon has been fashioned by the Creator, encompassing the whole of sense-perception; and this is clear from the nature of waters and of the living creatures in them, and from the humors within us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Psalm 81:3","text":"The English carries the scriptural phrase “blow the trumpet”, which matches Psalm 81:3. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":39,"ref":"p39","source":"αὐξομένης γὰρ τῆς σελήνης αὔξεται τὰ ὑπ' αὐτήν, εἶτα συνιούσης ἀπολήγει καὶ εἰς ἑαυτὰ συστέλλεται. καὶ τὴν ἶβιν δὲ καὶ τὸν κέρκωπα Αἰγυπτίοις ἔνθεν ἐδόκει τιμᾶν· ἀμφότερα γὰρ τὰ ζῶα σελήνῃ συμπαθῆ εἶναι προσείκασται· ἡ μὲν ἶβις αὐτῷ τε τῷ σχήματι ἐμφερής, ἄκρα μὲν ὁμιχλαίνουσα, λευκαίνουσα δὲ τὰ μέσα καθάπερ ἡ αἰθερία μήνη. ὅτε γὰρ οὐρανὸς ἀσέληνος οὐδὲ ἴβιδες ὁρῶσι, μύουσι δὲ τοῖς ὀφθαλμοῖς τουτονὶ τὸν χρόνον καὶ ἄσιτοι ἐγκαρτεροῦσι τὸ συγγενὲς στοιχεῖον ἀναμένουσαι. ὁ δὲ κέρκωψ δηλοτέρας ἔχει τὰς ἐνεργείας· ὅτε μὲν γὰρ αὔξει τὸ φῶς τῆς σελήνης, ὁ τῶν ὀφθαλμῶν κύκλος τούτῳ εὐρύνεται, ὅτε δὲ ἐκεῖνο μειοῦται, τὸ τῶν ὀμμάτων περιφερὲς συστέλλεται. φασὶ δέ τινες, ὧν ἐστι καὶ Δέρκυλλος, ὅτι γεννᾶται ἐν τῷ Ὑδάσπῃ ποταμῷ λίθος λυχνὶς καλούμενος· οὗτος σελήνης αὐξομένης ἦχον μελῳδίας ἀποδίδωσι. ἀλλὰ μὴν καὶ ἐν Ἀράρει ποταμῷ τῆς Κελτικῆς, μᾶλλον δὲ Αἰσάρῳ Συβάρεως, γεννᾶται ἰχθύς, κλοπίαν δὲ αὐτὸν οἱ ἐπιχώριοι καλοῦσι. τοῦτον λέγουσιν αὐξανομένης μὲν τῆς σελήνης λευκαίνεσθαι, μελαίνεσθαι δὲ αὖθις μειουμένης τοῦ φωτὸς αὐτῆς. ἱστορεῖ δὲ τοῦτο Καλλισθένης ὁ Συβαρίτης. ἀλλὰ καὶ Ἀρχέλαός φησι τὰ τῶν μυῶν ἥπατα λοβοὺς ἔχειν πεντεκαίδεκα, οἵτινες οὐκ ἀθρόοι πάντες ἐγγίνονται, ἀλλ' ἕκαστος καθ' ἡμέραν σεληνιακὴν εἷς ἐπιγινόμενος ἐξ οὐκ ὄντος προστίθεται ἀπὸ τῆς νεομηνίας μέχρι τῆς πανσελήνου, πάλιν δὲ ἀπὸ τῆς πανσελήνου εἷς ἐφ' ἑνὶ καθ' ἡμέραν φθίνων λοβὸς πάντες μέχρι τῆς νεομηνίας ἐκλείπουσι.","english":"For as the moon waxes, things under it wax, and then as it wanes they cease and contract into themselves. And from this the Egyptians seemed to honor the ibis and the monkey; for both these creatures are held to share in the moon's sympathy. The ibis is like the moon in its very shape, dark at the extremities and white in the middle, just like the moon in the upper air. For when the sky is moonless, the ibises do not see, but close their eyes during this time and endure without food, awaiting their kindred element. The monkey has more manifest effects; for when the light of the moon waxes, the circle of its eyes widens, and when that light diminishes, the roundness of its eyes contracts. Some say, among whom is Dercyllus, that in the river Hydaspes is born a stone called lychnis; this, as the moon waxes, gives forth a sound of melody. Moreover, in the river Arar of Gaul, or rather the Saône of Sybaris, is born a fish, which the natives call klopia. They say that this fish grows white as the moon waxes, and turns black again as its light diminishes. Callisthenes the Sybarite records this. But Archelaus also says that the livers of mice have fifteen lobes, which do not all come into being at once, but each day one lobe is added, coming into being from nothing, from the new moon until the full moon, and again from the full moon, one by one each day, a lobe waning, until the new moon they all fail.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"καὶ αὖθις ἐξ ἐκείνης ἄρ χονται γίνεσθαι πρὸς τὴν τῆς σελήνης περίοδον καὶ τὸν ἀριθμὸν τῆς ἐκείνης ἡμερῶν καὶ αὐτοὶ γινόμενοι καὶ ἀπογινόμενοι καὶ πληθυνόμενοι καὶ μειούμενοι. ὁ δ' αὐτὸς ἱστορικὸς λέγει καὶ τὰ τῶν θαλασσίων ἐχίνων ᾠὰ τὸ αὐτὸ πάσχειν.\n\nἈναξιμένης τοίνυν κύκλον τὴν σελήνην εἶναι βούλεται ἐννεακαιδεκαπλασίονα τῆς γῆς, πλήρη πυρὸς ὥσπερ τὸν τοῦ ἡλίου, Ξενοφάνης δὲ νέφος εἶναι πεπυρωμένον, οἱ Στωικοὶ μικτὴν πυρὸς καὶ ἀέρος, Πλάτων ἐκ πλείονος τοῦ πυρώδους, Ἀναξαγόρας καὶ Δημόκριτος στερέωμα διάπυρον, ἔχον ἐν ἑαυτῷ πεδία καὶ ὄρη καὶ φάραγγας, Ἡράκλειτος γῆν ὁμίχλῃ περιειλημμένην, Πυθαγόρας γε μὴν πυροειδὲς σῶμα. περὶ δὲ τοῦ κατ' αὐτὴν φωτὸς ἐροῦμεν, ὡς Ἀναξίμανδρος μὲν ἴδιον αὐτὴν φῶς ἔχειν βούλεται, ἀραιότερον δέ πως, ὁ δὲ Ἀντιφῶν ἰδίῳ μὲν φέγγει λάμπειν τὴν σελήνην φησί, τὸ δὲ ἀποκρυπτόμενον περὶ αὐτὴν ὑπὸ τῆς προσβολῆς τοῦ ἡλίου ἀμαυροῦσθαι, πεφυκότος τοῦ ἰσχυροτέρου φωτὸς τὸ ἀσθενέστερον ἀμαυροῦν, ὃ δὴ συμβαίνει καὶ περὶ τὰ ἄλλα ἄστρα. Θαλῆς δὲ καὶ οἱ ἀπ' αὐτοῦ ὑπὸ τοῦ ἡλίου φωτίζεσθαι τὴν σελήνην ἐνέκριναν. ὅ γε μὴν Ἡράκλειτος τὸ αὐτὸ πεπονθέναι τὸν ἥλιον καὶ τὴν σελήνην φησί· σκαφοειδεῖς γὰρ ὄντας τοῖς σχήμασιν ἐκ τῆς ὑγρᾶς ἀναθυμιάσεως φωτίζεσθαι πρὸς τὴν φαντασίαν, λαμπρότερον δὲ τὸν ἥλιον διὰ τὸ ἐν καθαρῷ ἀέρι φαίνεσθαι. ἀφεστάναι δὲ λόγος ἀπὸ τῆς γῆς κατὰ τὸν Ἐρατοσθένην τὴν μὲν σελήνην σταδίων μυριάδας ἑβδομήκοντα ὀκτώ, τὸν δὲ ἥλιον τετρακοσίας καὶ ὀκτάκις μυρίας. ἡ σελήνη γὰρ τὴν ἑβδόμην κατέχουσα ζώνην προσγειοτέρα τῶν ἄλλων ἐστὶν ἀστέρων·","english":"And again from that source they begin to come into being in accordance with the moon's cycle and the number of its days, themselves both coming to be and passing away, both increasing and diminishing. The same historian says that the eggs of sea urchins undergo the same thing.\n\nAnaximenes, then, holds that the moon is a circle nineteen times the size of the earth, full of fire like the sun's; Xenophanes that it is a cloud set on fire; the Stoics that it is a mixture of fire and air; Plato that it is composed of more of the fiery element; Anaxagoras and Democritus that it is a solid mass inflamed, having within itself plains and mountains and ravines; Heraclitus that it is earth enveloped in mist; Pythagoras, however, that it is a fiery body. Concerning the light in it, we shall say that Anaximander holds that it has its own light, but somewhat rarer; Antiphon says that the moon shines with its own radiance, but that the part concealed around it is darkened by the impact of the sun, since it is natural for the stronger light to darken the weaker, which indeed happens also with the other stars. Thales and those after him judged that the moon is illuminated by the sun. Heraclitus at any rate says that the sun and the moon have suffered the same thing; for being bowl-shaped in their forms, they are illuminated from the moist exhalation in accordance with the appearance, but the sun is brighter because it appears in pure air. The account according to Eratosthenes is that the moon is distant from the earth by seventy-eight myriads of stades, and the sun by four hundred and eight times ten thousand. For the moon, occupying the seventh zone, is closer to the earth than the other stars.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"ὅθεν οὐδὲ πίλημα ἄκρατον αἰθέρος αὐτὴν εἶναί φασι κατὰ τοὺς ἄλλους ἀστέρας, κρᾶμα δὲ αἰθερώδους καὶ ἀερώδους οὐσίας· τὸ γὰρ φαινόμενον αὐτῆς μέλαν, ὃ καλοῦσι πρόσωπόν τινες, οὐδὲν ἄλλο εἶναι ἢ τὸν ἀναμεμιγμένον ἀέρα, ὃς φύσει μέλας ὢν ἄχρις αὐτῆς τείνεται. ἐκεῖνο δὲ μὴ παριδεῖν ἄξιον. ἡ νεομηνία κεφαλὴ μηνὸς πρὸς τῶν ἀρχαίων προσαγορεύεται. δέκα δὲ εἰσηγοῦνται σελήνης σχήματα, ἀφ' ὧν ὁ τριακονθήμερος ἀναπληροῦται κύκλος· τὰ δέ ἐστι σύνοδος ἀνατολὴ μηνοειδὴς διχότομος ἀμφίκυρτος πλήρης αὖθις διχότομος αὖθις ἀμφίκυρτος αὖθις μηνοειδὴς αὖθις σύνοδος. ἕτεροι δὲ ἕνδεκα σχήματα εἶναι βούλονται· μετὰ γὰρ τὴν σύνοδον\n\nἀριθμοῦσι καὶ τὴν γένναν, ὅταν μίαν μοῖραν ἀποστῇ ἡ σελήνη τοῦ ἡλίου. Τὰς τοίνυν Καλένδας ὡς ἐλέγομεν οἷα νεομηνίαν ἐτίμησαν Ῥωμαῖοι, μετὰ δὲ ταύτας καθεξῆς τὰς Νώνας, καὶ κατὰ τρίτην τάξιν τὰς Εἰδούς. τρίμορφος μὲν γὰρ ἡ τῆς Ἑκάτης, ἤτοι τῆς Σελήνης, δύναμις· ὃ γὰρ Ἀπόλλων ἐν ἡλίῳ, τοῦτο Ἑκάτη ἐν σελήνῃ.","english":"Hence they say that it is not pure, compacted aether like the other stars, but a mixture of aetherial and aerial substance; for its visible dark part, which some call its face, is nothing other than the air mingled in it, which, being dark by nature, extends as far as it. And that point is worth not passing over. The new moon is called by the ancients the head of the month. They introduce ten shapes of the moon, from which the thirty-day cycle is completed; and these are: conjunction, rising, crescent, half-moon, gibbous, full, again half-moon, again gibbous, again crescent, again conjunction. Others wish there to be eleven shapes; for after the conjunction they also count the birth, when the moon has departed one degree from the sun. The Kalends, then, as we were saying, the Romans honored as a kind of new moon, and after these in order the Nones, and in third rank the Ides. For the power of Hecate, that is of the Moon, is three-formed; for what Apollo is in the sun, Hecate is in the moon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Ὅτι ὁ τριάκοντα ἀριθμὸς φυσικώτατός ἐστιν, ὃ γὰρ ἐν μονάσι τριάς, τοῦτο ἐν δεκάσι τριακοντάς· ἐπεὶ καὶ ὁ τοῦ μηνὸς κύκλος συνέστηκεν ἐκ τεσσάρων τῶν ἀπὸ μονάδος ἑξῆς τετραγώνων, αʹ δʹ θʹ ιςʹ, ὅθεν οὐκ ἀπὸ σκοποῦ Ἡράκλειτος γενεὰν τὸν μῆνα καλεῖ.\n\nΜετὰ δὲ τὰς Καλένδας εὑρίσκομεν πολλαχῶς τὸν χρόνον διαιρεῖσθαι εἰς αἰῶνα εἰς χρόνον εἰς καιρὸν εἰς ἐνιαυτόν. αἰὼν τοίνυν ἐστὶν ἄπειρός τις τῶν οὐρανίων σωμάτων περιπόλησις ἢ αὐτοῦ τοῦ παντὸς οὐρανοῦ παντελὴς ἀνακύκλησις, χρόνος δὲ ἡ ἐξ αἰῶνος ἀόριστος ἔκτασις. ταύτῃ καὶ Κρόνος παῖς Οὐρανοῦ λέγεται· ὁ γὰρ χρόνος ἐκ τῶν τοῦ οὐρανοῦ κινήσεων πρόεισιν. ὥστε καιρός ἐστι χρόνου παράδειγμα, καὶ οὐκ αὐτὸς ὁ χρόνος.\n\nὍτι διαφέρει μεγίστη ἀποκατάστασις τελείας περιόδου τῷ τὴν μὲν ἀποκατάστασιν ἀπὸ τοῦ αὐτοῦ ση μείου ἐπὶ τὸ αὐτὸ σημεῖον γίνεσθαι κατὰ μῆκος καὶ πλάτος καὶ βάθος, τὴν δὲ τελείαν περίοδον ἐκ τῆς συναγωγῆς τῶν ὁρίων ἀποτελεῖσθαι· τρεῖς γὰρ εἶναί φασιν οἱ ἀρχαῖοι περιόδους πάντων τῶν πλανήτων, μεγίστας ἐλαχίστας μέσας, καὶ τὴν μὲν τοῦ Κρόνου μεγίστην ἑπτὰ καὶ πεντήκοντα ἐτῶν, τὴν δὲ Διὸς ἐννέα καὶ ἑβδομήκοντα, Ἄρεός γε μὴν ἓξ πρὸς τοῖς ἑξήκοντα– ὅθεν τοσαύτας χιλιάδας ἀνδρῶν ἐπήγετο ὁ Καῖσαρ ὡς κἂν τούτῳ τῷ μέρει ἐμπειρότατος ἔν τε τῷ ἐμφυλίῳ καὶ ἐν τοῖς ἄλλοις πολέμοις, καὶ εἰκότως ἐκράτει– Ἡλίου δὲ εἴκοσι καὶ ἑκατόν–οὗ δὴ χάριν ἀδύνατον ἄνθρωπον ἐπέκεινα τῶν τοσούτων διαζῆσαι ἐνιαυτῶν– τῆς δὲ Ἀφροδίτης δύο καὶ ὀγδοήκοντα καὶ Σελήνης ὀκτὼ καὶ ἑκατόν.","english":"That the number thirty is most natural: for what the triad is among units, the thirty is among tens; since indeed the cycle of the month is composed of the four successive squares from the unit, 1, 4, 9, 16, whence not without reason Heraclitus calls the month a generation.\n\nAfter the Kalends we find that time is divided in many ways: into aeon, into time, into season, into year. An aeon, then, is a certain boundless circuit of the heavenly bodies, or the complete revolution of the whole heaven itself; while time is the indefinite extension from the aeon. In this way Cronus too is called a child of Uranus; for time proceeds from the motions of heaven. So that a season is a paradigm of time, and not time itself.\n\nThat the greatest restoration differs from the perfect period in that the restoration takes place from the same point to the same point in length and breadth and depth, whereas the perfect period is completed from the gathering of the limits; for the ancients say that there are three periods of all the planets—greatest, least, and middle—and that of Cronus is the greatest, of fifty-seven years, that of Zeus of seventy-nine, that of Ares sixty-six—whence Caesar led so many thousands of men, as being in this respect at least most experienced both in the civil war and in his other wars, and reasonably prevailed—that of Helios of one hundred twenty—for which reason it is impossible for a man to live beyond so many years—that of Aphrodite of eighty-two, and of Selene of one hundred eight.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"τὴν δὲ ἐλαχίστην Κρόνου τριάκοντα, Διὸς δυοκαίδεκα, Ἄρεος πεντεκαίδεκα, δι' ὃν καὶ τὸν κύκλον τῆς λεγομένης ἐπινεμήσεως οἱ Ῥωμαῖοι εἰς τοῦτο ἔθεντο ἀριθμοῦ, Ἡλίου ἐννεακαίδεκα, Ἀφροδίτης ὀκτώ, Ἑρμοῦ εἴκοσι καὶ Σελήνης πέντε πρὸς τοῖς εἴκοσι. τὴν δὲ μέσην Κρόνου μὲν τριῶν καὶ τεσσαράκοντα πρὸς τῷ ἡμίσει, Διὸς πέντε καὶ τεσσαράκοντα πρὸς τῷ ἡμίσει, Ἄρεος τεσσαράκοντα πρὸς τῷ ἡμίσει, Ἡλίου ἐννέα καὶ ἑξήκοντα πρὸς τῷ ἡμίσει, Ἀφροδίτης πέντε πρὸς τοῖς τεσσαράκοντα, Σελήνης ἓξ καὶ ἑξήκοντα πρὸς τῷ ἡμίσει. καὶ αἱ μὲν μέγισται καὶ ἐλάχισται καὶ μέσαι περίοδοι τοιαῦται, αἱ δὲ τέλειαι ἀποκαταστάσεις τῶν πλανήτων οὕτω· Κρόνος ποιεῖται τὴν ἀποκατάστασιν ἔτεσι πέντε καὶ ἑξήκοντα καὶ δια κοσίοις, Ζεὺς ἑπτὰ καὶ εἴκοσι καὶ τετρακοσίοις, Ἄρης τέσσαρσι καὶ ἐννενήκοντα καὶ διακοσίοις, Ἥλιος ἑνὶ καὶ ἑξήκοντα καὶ τετρακοσίοις καὶ χιλίοις, Ἀφροδίτη ἑνὶ καὶ πεντήκοντα καὶ ἑκατὸν καὶ χιλίοις, Ἑρμῆς ὀγδοήκοντα πρὸς τοῖς τετρακοσίοις, Σελήνη πέντε πρὸς τοῖς εἴκοσιν, ἡ δὲ τοῦ παντὸς ἀποκατάστασις γίνεται δι' ἐτῶν μυριάδων ἑκατὸν ἑβδομήκοντα πέντε καὶ τρισχιλίοις πρὸς τοῖς διακοσίοις, καὶ τότε γίνεται σύνοδος πάντων τῶν ἀστέρων κατὰ τὴν τριακοστὴν μοῖραν τοῦ καρκίνου ἢ τὴν πρώτην τοῦ λέοντος· καὶ ἐπὶ μὲν τοῦ καρκίνου γένοιτ' ἂν κατακλυσμός, ἐπὶ δὲ τοῦ λέοντος ἐκπύρωσις, ἀλλ' οὐ καθολικὴ κατὰ τοὺς Στωικούς, μερικὴ δὲ πάντως·","english":"The least period of Kronos is thirty, of Zeus twelve, of Ares fifteen—on which account the Romans also set the cycle of the so-called indiction at this number—of Helios nineteen, of Aphrodite eight, of Hermes twenty, and of Selene twenty-five. The mean period of Kronos is forty-three and a half, of Zeus forty-five and a half, of Ares forty and a half, of Helios fifty-nine and a half, of Aphrodite forty-five, of Selene sixty-six and a half. Such are the greatest, least, and mean periods; but the complete returns of the planets are as follows: Kronos makes his return in two hundred and sixty-five years, Zeus in four hundred and twenty-seven, Ares in two hundred and forty-nine, Helios in one thousand four hundred and sixty-one, Aphrodite in one thousand one hundred and fifty-one, Hermes in four hundred and eighty, Selene in twenty-five. The return of the whole takes place through one million seven hundred and fifty-three thousand two hundred years, and then occurs the conjunction of all the stars at the thirtieth degree of Karkinos or the first of Leon; and at Karkinos there would be a deluge, but at Leon a conflagration—not universal, according to the Stoics, but certainly partial.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"ἐκείνοις γὰρ δοκεῖ τὸ πᾶν αἰσθητὸν τοῖς τοιούτοις ὑπάγεσθαι καταστήμασι καὶ αἰτίαν ἀξιοῦσι διδόναι τοιάνδε, τὸ δὲ πᾶν φασι τῷ ἀπείρῳ χρόνῳ ἢ ταῖς ἐκπυρώσεσι τῶν ἐν οὐρανῷ φωστήρων ἀποξηραίνεσθαι ἢ ταῖς ἐπικλύσεσιν τῶν ὑδάτων διαχεῖσθαι καὶ διαπίπτειν ἀπὸ τῆς ἐπιπλαζούσης ὑγρότητος καὶ ἀναλύεσθαι καὶ τὸ στεγανὸν ἀπολλύειν. ἀνάγκη\n\nτοιγαροῦν πρὸς ἑκάτερον ἁρμόσαι τὴν πρόνοιαν καὶ δίκην γεωργοῦ νῦν μὲν πυρὶ τὴν ἐν βάθει τῆς φύσεως ἐκκαλεῖσθαι θερμότητα, νῦν δὲ ὕδατι τὴν μεμανωμένην τῆς γῆς κατάρδειν ξηρότητα.\n\nὍτι Ἕλληνες μὲν ἀπὸ τῆς κεʹ Δεκεμβρίου τὴν ἀρχὴν ἐποιοῦντο τοῦ ἔτους ἤτοι τὴν τροπήν, Ῥωμαῖοι δὲ μετὰ ὀκτὼ ἡμέρας κατὰ τὴν πρώτην Ἰανουαρίου· οἱ μὲν Ἕλληνες τὴν τροπὴν αὐτὴν τηροῦντες, οἱ δὲ Ῥωμαῖοι τὴν τοῦ γνώμονος σκιὰν πότε συστέλλεσθαι ἄρξεται· μέχρι γὰρ τῶν ὀκτὼ ἀνεπαίσθητός ἐστιν ἡ τῆς σκιᾶς μείωσις. Ὅτι διὰ τὴν γένεσιν διττὴ γέγονεν ἡ τῶν οὐρανίων κίνησις· εἰ γὰρ ἁπλῆ ἦν περιφορά, ἣν ὁ ἀπλανὴς οὐρανὸς ποιεῖται πάντα συνέχων ἐν ἑαυτῷ καὶ περιδινῶν, οὐδὲν ἂν ἀπ' αὐτῆς παρήχθη· τί γὰρ ἀπὸ τῆς ἁπλῆς κινήσεως ἂν ἄλλο ἀποτελεσθῇ παρ' αὐτήν; ἐπεὶ δὲ ἀντιφέρονται πολλαὶ καὶ ποικίλαι τῇ μιᾷ περιφορᾷ, πᾶσα γένεσις ὁμοῦ παράγεται ἀπ' αὐτῶν. οὕτω γὰρ ὁ Ἀριστοτέλης ἐν τῷ δευτέρῳ περὶ γενέσεως καὶ φθορᾶς φησι· «μιᾶς μὲν οὔσης τῆς φορᾶς οὐκ ἐνδέχεται γίνεσθαι τὰ ἄμφω, γένεσιν καὶ φθοράν, διὰ τὸ ἐναντία εἶναι· τὸ γὰρ αὐτὸ καὶ ὡσαύτως ἔχον ἀεὶ τὸ αὐτὸ πέφυκε ποιεῖν, ὥστε ἤτοι γένεσίς ἐστιν ἀεὶ ἢ φθορά. δεῖ δὲ πλείους εἶναι τὰς κινήσεις καὶ ἐναντίας ἢ τῇ φορᾷ ἢ τῇ ἀνωμαλίᾳ·","english":"For they hold that the whole perceptible universe is subject to such conditions, and they think it right to give some such cause as this: they say that the whole is dried up by infinite time or by the conflagrations of the luminaries in the heavens, or is dissolved and falls apart by the inundations of waters from the moisture that spreads over it, and is broken up and loses its firm cohesion. Of necessity, therefore, Providence must adapt itself to each alternative, and like a farmer now summon forth by fire the heat in the depths of nature, and now irrigate by water the parched dryness of the earth.\n\nThat the Greeks made the beginning of the year, that is the solstice, from the twenty-fifth of December, but the Romans eight days later, on the first of January—the Greeks observing the solstice itself, but the Romans [observing] when the shadow of the gnomon begins to contract; for up to the eight days the diminution of the shadow is imperceptible. That on account of generation the motion of the heavenly bodies has become twofold; for if the revolution were simple, which the fixed heaven makes, containing all things in itself and whirling them about, nothing would be produced from it; for what else could be accomplished from simple motion besides itself? But since many and varied motions are carried in opposition to the one revolution, all generation is produced together from them. For thus Aristotle says in the second book On Generation and Corruption: \"Since the motion is one, it is not possible for both to come to be, generation and destruction, because they are opposites; for the same thing, being always in the same state, is naturally disposed to produce the same thing, so that there is always either generation or destruction. But the motions must be more numerous and opposite either in respect of the motion or in respect of the irregularity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"τῶν γὰρ ἐναντίων τὰ ἐναντία αἴτια. διὸ οὐχ ἡ πρώτη φορὰ αἰτία ἐστὶ γενέσεως καὶ φθορᾶς, ἀλλ' ἡ κατὰ τὸν λοξὸν κύκλον· ἐν ταύτῃ γὰρ καὶ τὸ συνεχὲς ἔνεστι καὶ τὸ κινεῖσθαι δύο κινήσεις.»\n\nὍτι ὁ ἀπλανὴς οὐρανὸς ἁπλοῦς ὅλως πρὸς τοῦ πάντων ἐπέκεινα κατὰ τὸ λόγιον πραχθεὶς πάντα συνέχων καὶ περιδινῶν πάντα κινεῖ καὶ μεταδίδωσι τοῖς πᾶσιν ἑαυτοῦ καὶ ταχύτατός ἐστι πάσης κινήσεως καὶ ἀεὶ ὡσαύτως ἔχων, τό τε εἶναι τῷ παντὶ αἰσθητῷ δίδωσι οὐδεμίαν ἐναλλαγὴν καὶ ποικιλίαν λαχών. Ὅτι δὲ τὸν ἐνιαυτὸν ὡς θεὸν ἐτίμησαν, δῆλον ἐξ αὐτῆς τῆς Λυδῶν βασιλίδος πόλεως. Σάρδιν γὰρ αὐτὴν καὶ Ξυάριν ὁ Ξάνθος καλεῖ, τὸ δὲ Σάρδιν ὄνομα εἴ τις κατὰ ἀριθμὸν ἀπολογίσεται, πέντε καὶ ἑξήκοντα καὶ τριακοσίας εὑρήσει συνάγων μονάδας· ὡς κἀντεῦθεν εἶναι δῆλον, πρὸς τιμὴν ἡλίου τοῦ τοσαύταις ἡμέραις τὸν ἐνιαυτὸν συνάγοντος Σάρδιν ὠνομασθῆναι τὴν πόλιν. νέον δὲ σάρδιν τὸ νέον ἔτος ἔτι καὶ νῦν λέγεσθαι τῷ πλήθει συνομολογεῖται· εἰσὶ δὲ οἵ φασι, τῇ Λυδῶν ἀρχαίᾳ φωνῇ τὸν ἐνιαυτὸν καλεῖσθαι σάρδιν.","english":"For the causes of opposites are opposite. Therefore the first motion is not the cause of generation and destruction, but the motion along the oblique circle; for in this there is both continuity and being moved with two motions.\n\nThat the fixed heaven, made wholly simple by the One beyond all things, according to the oracle, containing all things and whirling all things, moves all things and imparts itself to all things, and is the swiftest of all motion and always in the same state, and gives being to the whole perceptible universe, having obtained no change or variation. And that they honored the year as a god is clear from the very royal city of the Lydians. For Xanthus calls it Sardis and Xyaris, and if anyone reckons the name Sardis according to number, he will find, summing the units, three hundred and sixty-five; so that from this too it is clear that the city was named Sardis in honor of the sun, which brings the year together in so many days. And that \"new sardis\" means \"new year\" is even now agreed by the multitude; and there are some who say that in the ancient language of the Lydians the year is called sardis.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Ὅτι τὸν Πᾶνα εἰς τὴν τοῦδε τοῦ παντὸς φύσιν λαμβάνουσιν οἱ Λυδοί, κεραόν τινα ἀπὸ σελήνης, φλογώδη δὲ τὰς ὄψεις ἀπὸ τοῦ αἰθέρος, λάσιον δὲ τὸ σῶμα ἀπὸ τῆς γῆς, χείρονος δὲ φύσεως τὰ λοιπὰ διὰ τὴν ἄλογον τῆς ὕλης ποικιλίαν. Οἱ μῆνες δυοκαίδεκα παρὰ πᾶσιν ὄντες ἄλλοις ἔθνεσιν ἄλλως προσαγορεύονται. καὶ γὰρ Ἀθηναίοις μὲν οὕτως· Ἐλαφηβολιὼν Μουνυχιὼν Θαργηλιὼν Σκιροφοριὼν Ἑκατομβαιὼν Μεταγειτνιὼν Βοηδρομιὼν Πυανεψιὼν Μαιμακτηριὼν Ποσειδεὼν Γαμηλιὼν Ἀνθεστη ριών. Ἕλλησι δὲ οὕτως· Γορπιαῖος Ὑπερβερεταῖος Δῖος Ἀπελλαῖος Αὐδοναῖος Περίτιος Δύστρος Ξανθικὸς Ἀρτεμίσιος Δαίσιος Πάνεμος Λῶος. Ἑβραίοις δὲ οὕτως· Θεσρὶ Μαρχεσουβὰν Χασελὲθ Τεβὲθ Σαφὰτ Ἀδὰρ Νισὰν Ἰὰρ Σιβὰν Θαμοῦς Ἀὰβ Ἐλούλ. Αἰγυπτίοιδὲ οὕτως· Θὼθ Φαωφὶ Ἀθὺρ Χοιὰκ Τυβὶ Μεχὶρ Φαμενὼθ Φαρμουθὶ Παχὼν Παϋνὶ Ἐπιφὶ Μεσωρί. Ῥωμαίοις δὲ οὕτως· Σεπτέμβριος Ὀκτώβριος Νοέμβριος Δεκέμβριος Ἰανουάριος Φερβρουάριος Μάρτιος Ἀπρίλλιος Μάϊος Ἰούνιος Ἰούλιος Αὔγουστος. οὕτω μὲν οὖν τὰ τῶν μηνῶν παρὰ τοῖς ἔθνεσιν ἔχει, οἱ δὲ Βαβυλώνιοι καὶ Αἰγύπτιοι ἀρχὴν ἐνιαυτοῦ τὴν ἐαρινὴν ὡρίσαντο τροπήν, ὥσπερ ἀπὸ κεφαλῆς τὴν ἐν κριῷ ἰσημερίαν λαμβάνοντες διὰ τὸ πᾶσαν ἐν τῷ ἔαρι τὴν αἰσθητὴν φύσιν αὔξεσθαι. Ἕλληνες δὲ τὴν πρώτην τοῦ καρκίνου μοῖραν, ὡς ἄν τις εἴποι, τὴν εἰκάδα τρίτην τοῦ","english":"The Lydians take Pan to mean the nature of this universe: horned from the moon, fiery in his eyes from the aether, shaggy in body from the earth, and in his remaining parts of a baser nature because of the irrational variety of matter. The twelve months, which exist among all other peoples, are called differently by different nations. For among the Athenians they are as follows: Elaphebolion, Mounychion, Thargelion, Skirophorion, Hekatombaion, Metageitnion, Boedromion, Pyanepsion, Maimakterion, Poseideon, Gamelion, Anthesterion. Among the Greeks they are as follows: Gorpiaios, Hyperberetaios, Dios, Apellaios, Audonaios, Peritios, Dystros, Xanthikos, Artemisios, Daisios, Panemos, Loos. Among the Hebrews they are as follows: Thesri, Marchesouban, Chaseloth, Tebeth, Saphath, Adar, Nisan, Iar, Siban, Thamouth, Aab, Eloul. Among the Egyptians they are as follows: Thoth, Phaophi, Athyr, Choiak, Tybi, Mechir, Phamenoth, Pharmouthi, Pachon, Pauni, Epiphi, Mesori. Among the Romans they are as follows: September, October, November, December, January, February, March, April, May, June, July, August. So this is how the months stand among the nations; but the Babylonians and Egyptians defined the beginning of the year as the spring turning-point, taking the equinox in Aries as it were from the head, because all perceptible nature grows in spring. The Greeks, however, [took] the first degree of Cancer, as one might say, the twenty-third day of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"Ἰουνίου μηνὸς, εἰς ἀρχὴν ἔτους παρέδοσαν. ἀλλὰ τούτοις μὲν καὶ τοῖς ἄλλοις ἅπασιν ἔθνεσι μία τις ἐφυλάττετο τοῦ ἐνιαυτοῦ καταρχή, τοῖς δὲ Ῥωμαίοις τρεῖς· μία μὲν ἱερατική, ἑτέρα δὲ πάτριος, ἡ δὲ ἄλλη, κυκλικὴ καὶ πολιτική. καὶ ἱερατικὴ μὲν κατὰ τὸν Ἰανουάριον, ὅταν ὁ ἥλιος τὸν αἰγόκερων παριὼν αὔξησιν ποιῆται τῆς ἡμέρας· πάτριος δὲ ἡ παρ' αὐτοῖς λεγομένη πρώτη τοῦ Μαρτίου μηνός, καθ' ἣν καὶ τὰ ὅπλα ἔτι καὶ νῦν Ῥωμαίοις ἔθος κινεῖν. ἡ δὲ πολιτικὴ ἢ μᾶλλον κυκλικὴ ἡ πρώτη τοῦ Σεπτεμβρίου μηνός, ἣν Ἕλληνες μὲν ἐπινέμησιν, αὐτοὶ δὲ ἰνδικτιῶνα καλοῦσιν· ἰνδικτιῶνα γὰρ οἱ Ῥωμαῖοι τὸ μήνυμα τοῦ ἐνιαυσιαίου κύκλου πατρίως καλοῦσιν. τῆς γὰρ ἀρχαιότητος τὸν κύκλον ἐχούσης εἰς τὸ λεγόμενον παρ' αὐτοῖς λοῦστρον, τουτέστιν εἰς τὴν πενταετηρίδα–καθαρμὸς δὲ ἦν καὶ μυστήρια Μητρὸς κατ' αὐτὸν ἐτελεῖτο–ἔδοξεν ὕστερον πρὸς τιμὴν Ἄρεος–πάτριος δὲ Ῥωμαίοις, ὥς φασι, θεός–παρὰ πεντεκαιδέκατον ἐνιαυτὸν ἀνανεοῦσθαι τὸν κύκλον. ἡ γὰρ τελεία ἀποκατάστασις Ἄρεος διχῶς παραφυλάττεται, μικρὰ μὲν πεντεκαίδεκα, μέση δὲ ἑβδομήκοντα ἐννέα. ὅτι δὲ πάτριον ἀρχὴν ἐνιαυτοῦ τὸν Μάρτιον οἱ Ῥωμαῖοι παρέλαβον, δῆλον καὶ ἀπὸ τοῦ τὰς λεγομένας παρ' αὐτοῖς ματρώνας, τουτέστι τὰς εὐγενίδας, τοὺς οἰκέτας ἑστιᾶν, καθάπερ ἐν τοῖς Κρονίοις τουτὶ πράττειν ἔθος ἦν τοὺς κεκτημένους·","english":"They handed down the month of June as the beginning of the year. But for these and all other nations one single beginning of the year was observed, while for the Romans there were three: one sacred, another ancestral, and the other cyclical and civil. The sacred one is at January, when the sun, passing through Capricorn, makes the day increase; the ancestral one is what they call the first of the month of March, on which it is still and even now the custom for Romans to move their weapons. The civil, or rather cyclical, one is the first of the month of September, which the Greeks call the epineme-sis, but they themselves call the indiction; for the Romans in their ancestral tongue call the announcement of the annual cycle an indiction. For since antiquity had its cycle extending to what they call the lustrum, that is, to the five-year period—and a purification and mysteries of the Mother were celebrated at it—it seemed good later, in honor of Ares—a god ancestral to the Romans, as they say—that the cycle be renewed every fifteenth year. For the perfect restoration of Ares is watched for in two ways: the lesser at fifteen, the middle at seventy-nine. That the Romans received March as the ancestral beginning of the year is clear also from the fact that those among them called matrons, that is, the well-born women, feast their slaves, just as in the Kronia it was the custom for owners to do this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"ὧν αἱ μὲν δι' Ἄρεος τιμὴν δουλεύουσι τοῖς ἄρρεσι τῶν οἰκετῶν διὰ τὴν κρείττονα φύσιν, οἱ δὲ– ἀποτρόπαιον ὥσπερ θεραπείαν εἰσάγοντες τῷ Κρόνῳ– τοῖς ἑαυτῶν δούλοις ἐδούλευον, ὅπως μὴ ταῖς ἀληθείαις νεμεσητόν τι παθόντες εἰς δουλείαν πολεμίων καταπέσωσιν. Ἐπινέμησιν δὲ αὐτὴν Ἕλληνες ἐκ τοῦ πράγματος ὠνόμασαν. ἐπὶ γὰρ ζυγῷ γενόμενος ὁ ἥλιος δείκνυσι τὴν τῶν καρπῶν ποιότητα· κατ' αὐτὴν δὲ φιλανθρώπως οἱ πάλαι τοὺς φόρους τοῖς ὑπηκόοις ἐπένεμον, ὡς μὴ παρὰ τὴν τούτων ἐπίδοσιν ἀσεβῶς δοκοῖεν βαρύνεσθαι οἱ φορολογούμενοι. εἰκότως οὖν αὐτὴν ἐπινέμησιν οἱονεὶ διανομήν τινα τῶν δασμῶν ἐκάλεσαν. οὐ γὰρ ἦν οὕτως ἀδυσώπητος ἡ τῶν φόρων εἴσπραξις οὐδ' ὡρισμένη τις ἢ μᾶλλον αὐξομένη κατὰ μικρόν, ἀλλὰ πρὸς τὸ χρειῶδες τῶν ἀνακυπτόντων τοῖς κρατοῦσιν ἐγένετο. ταύτῃ καὶ ἐπιτάγματα τοὺς φόρους ἔτι καὶ νῦν Ἀσιανοὶ καλοῦσιν. ὅθεν ἐπ' εἰρήνης ἐναπονεμόντων ἐπὶ πλεῖστον καὶ τὸ λοιπὸν συγχωρουμένων τοῖς συντελέσι τῶν φόρων, τοιαῦτα ταῖς πόλεσι περιγέγονε θαυμαστά, λουτρὰ λέγω καὶ ἀγοραὶ καὶ ὑδάτων ὁλκοὶ ἄπειρον εὐδαιμονίαν τῶν οἰκητόρων κηρύττοντες.","english":"Of these, some serve the male members of the household because of their superior nature, in honor of Ares; while the others—introducing, as it were, an averting remedy in service to Kronos—were slaves to their own slaves, so that they might not, having in truth suffered something deserving of nemesis, fall into slavery to their enemies. The Greeks named it Epineme-sis from the very thing itself. For when the sun comes to the balance, it shows the quality of the fruits; and at that time the ancients, in a spirit of humanity, distributed the taxes to their subjects, so that those taxed might not seem to be impiously burdened beyond the assessment of these. With good reason, then, they called it epineme-sis, as it were a distribution of the dues. For the collection of taxes was not so inexorable, nor was it some fixed amount or rather increased little by little, but it was according to the need of the circumstances that arose for those in power. For this reason even now the Asians call the taxes epitagmata. Hence, when in peacetime they distributed them for the most part and for the rest conceded them to the taxpayers, such wonderful things accrued to the cities—I mean baths and marketplaces and channels of water—proclaiming the boundless prosperity of the inhabitants.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Ἰανουάριος. Ἀποχρώντως ἡμῖν εἴρηται, ἀρχὴν ἱερατικοῦ ἐνιαυτοῦ τὸν Ἰανουάριον μῆνα τοῖς Ῥωμαίοις παρὰ τοῦ βασιλέως Νουμᾶ ὁρισθῆναι, καθ' ὃν τοῖς ὑπὲρ σελήνην ἐνήγιζον, ὥσπερ ἐν τῷ Φεβρουαρίῳ τοῖς ὑπ' αὐτήν. ῥητέον τοίνυν περὶ Ἰανοῦ, τίς τε ἄρα ἐστὶ καὶ τίς ἡ περὶ αὐτοῦ δόξα γέγονε τοῖς ἀρχαίοις. ὁ Λαβεὼν οὖν φησιν αὐτὸν καλεῖσθαι Ἰανὸν Κονσίβιον τουτέστι βουλαῖον, Ἰανὸν Κήνουλον καὶ Κιβούλλιον–οἱ γὰρ Ῥωμαῖοι κίβους τὴν τροφὴν ἐκάλουν–οἷον εὐωχιαστικόν, Πατρίκιον ὡσεὶ αὐτόχθονα, Κλουσίβιον ἀντὶ τοῦ ὁδιαῖον, Ἰουνώνιον τουτέστιν ἀέριον, Κυρῖνον ὡσανεὶ πρόμαχον, Πατούλκιον καὶ Κλούσιον οἱονεὶ θυρεόν, Κουριάτιον οἱονεὶ ἔφορον εὐγενῶν· Κουριάτιοι γὰρ καὶ Ὁράτιοι ὀνόματα εὐπατριδῶν εἰσι. καὶ οἱ μὲν δίμορφον αὐτὸν μυθο λογοῦσι, νῦν μὲν κλεῖς τῇ δεξιᾷ φέροντα ὡσανεὶ θυρεόν, νῦν δὲ τῇ μὲν δεξιᾷ τριακοσίας τῇ δὲ ἑτέρᾳ ἑξήκοντα πέντε ψήφους ἀριθμοῦντα ὥσπερ τὸν ἐνιαυτόν. ἔνθεν καὶ τετράμορφον ἀπὸ τῶν τεσσάρων τροπῶν· καὶ τοιοῦτον αὐτοῦ ἄγαλμα ἐν τῷ φόρῳ τοῦ Νερβᾶ ἔτι καὶ νῦν λέγεται σεσωσμένον. Λογγῖνος δὲ Αἰωνάριον αὐτὸν","english":"January. It has been sufficiently stated by us that the month of January was appointed by King Numa to be the beginning of the sacred year for the Romans, during which they made offerings to the beings above the moon, just as in February to those beneath it. It must now be said concerning Janus, who he is and what opinion has arisen about him among the ancients. Labeo, then, says that he is called Janus Consivius, that is, \"of counsel,\" Janus Cenuulus and Cibullius—for the Romans called food cibus—as it were \"feasting,\" Patricius as it were \"native,\" Clusivius for \"of the threshold,\" Junonius, that is, \"aerial,\" Quirinus as it were \"champion,\" Patulcius and Clusius as it were \"shield,\" Curiatius as it were \"guardian of the well-born\"; for Curiatii and Horatii are names of patricians. And some mythologize him as two-formed, now carrying keys in his right hand as it were a shield, now counting with his right hand three hundred and with the other sixty-five pebbles, as it were the year. Hence also four-formed from the four seasons; and such a statue of him in the forum of Nerva is said to be preserved even now. Longinus, however, calls him Aionarius","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"ἑρμηνεῦσαι βιάζεται ὡσεὶ τοῦ αἰῶνος πατέρα, ἢ ὅτι ἔνον τὸν ἐνιαυτὸν Ἕλληνες εἶπον, ὡς Καλλίμαχος ἐν πρώτῳ αἰτιῶν· τετράενον Δαμάσου παῖδα Τελεστορίδην, ἢ ἀπὸ τῆς ἴας ἀντὶ τοῦ τῆς μιᾶς κατὰ τοὺς Πυθαγορείους. ὅθεν ὁ Μεσσαλᾶς τοῦτον εἶναι τὸν αἰῶνα νομίζει· καὶ γὰρ ἐπὶ τῆς πέμπτης τοῦ μηνὸς τούτου ἑορτὴν Αἰῶνος ἐπετέλουν οἱ πάλαι. Δυοκαίδεκα πρυτάνεις πρὸς τοῦ Νουμᾶ τοὺς καλουμένους Σαλίους ὁρισθῆναί φασιν ὑμνοῦντας τὸν Ἰανὸν κατὰ τὸν τῶν Ἰταλικῶν μηνῶν ἀριθμόν. ὁ δὲ Βάρρων ἐν τῇ τεσσαρεσκαιδεκάτῃ τῶν θείων πραγμάτων φησὶν αὐτὸν παρὰ Θούσκοις οὐρανὸν λέγεσθαι καὶ ἔφορον πάσης πράξεως καὶ Ποπάνωνα διὰ τὸ ἐν ταῖς Καλένδαις ἀναφέρεσθαι πόπανα. Φοντήϊος δὲ ἐν τῷ περὶ ἀγαλμάτων ἔφορον αὐτὸν οἴεται τοῦ παντὸς χρόνου τυγχάνειν, καὶ ταύτῃ δωδεκάβωμον εἶναι τὸν αὐτοῦ ναὸν κατὰ τὸν τῶν μηνῶν ἀριθμόν. ὁ δὲ Γάβιος Βάσσος ἐν τῷ περὶ θεῶν δαίμονα αὐτὸν εἶναι νομίζει τεταγμένον ἐπὶ τοῦ ἀέρος, καὶ δι' αὐτοῦ τὰς τῶν ἀνθρώπων εὐχὰς ἀναφέρεσθαι τοῖς κρείττοσι· ταύτῃ δίμορφος εἶναι λέγεται ἔκ τε τῆς πρὸς ἡμᾶς ἔκ τε τῆς πρὸς θεοὺς ὄψεως. καὶ ἐν τῇ καθ' ἡμᾶς Φιλαδελφείᾳ ἔτι καὶ νῦν ἴχνος τῆς ἀρχαιότητος σώζεται· ἐν γὰρ τῇ ἡμέρᾳ τῶν Καλενδῶν πρόεισι ἐσχηματισμένος αὐτὸς δῆθεν ὁ Ἰανὸς ἐν διμόρφῳ προσώπῳ, καὶ Σατοῦρνον αὐτὸν καλοῦσιν οἷον Κρόνον. ὅ γε μὴν Λουτάτιος Ἥλιον παρὰ τὸ ἑκατέρας πύλης ἄρχειν, ἀνατολῆς ἴσως καὶ δύσεως. φασὶ δὲ τὸν αὐτὸν καὶ ἔφορον τῶν ἐπὶ πόλεμον ὁρμώντων τυγχάνειν καὶ διὰ μὲν τῆς μιᾶς ὄψεως ἀποπέμπειν διὰ δὲ τῆς ἑτέρας ἀνακαλεῖσθαι τὸ στράτευμα.","english":"...forces one to interpret it as, as it were, the father of the age (aion), or because the Greeks called the year \"enon,\" as Callimachus in the first book of the Aitia: \"the four-year-old son of Damasus, Telestorides,\" or from \"ia\" instead of \"mia\" (one) according to the Pythagoreans. Whence Messala thinks that this is the age (aion); for indeed on the fifth of this month the ancients used to celebrate a festival of Aion. They say that twelve prytaneis were appointed by Numa, the ones called Salii, who hymn Janus according to the number of the Italian months. But Varro in the fourteenth book of the Divine Matters says that among the Tuscans he is called heaven (ouranos) and overseer of every action, and Popanon because popana (cakes) are offered on the Kalends. Fontëius in his work On Statues thinks that he is overseer of all time, and for this reason his temple is twelve-altared according to the number of the months. But Gabius Bassus in his work On the Gods thinks that he is a daimon appointed over the air, and that through him the prayers of humans are carried up to the superior beings; for this reason he is said to be two-formed, both from his aspect toward us and from his aspect toward the gods. And in Philadelphia among us even now a trace of the antiquity is preserved; for on the day of the Kalends there comes forth one shaped as Janus himself, so to speak, with a two-formed face, and they call him Saturn, as it were Kronos. Lutatius, at any rate, calls him Helios (Sun) from his ruling over each gate, perhaps of the east and of the west. They say that the same one is also overseer of those setting out to war, and that through the one face he sends out the army and through the other he calls it back.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"ὁ δὲ Πραιτέξτατος ὁ ἱεροφάντης, ὁ Σωπάτρῳ τε τῷ τελεστῇ καὶ Κωνσταντίνῳ τῷ αὐτοκράτωρι συλλαβὼν ἐπὶ τῷ πολισμῷ τῆς εὐδαίμονος ταύτης πόλεως, δύναμιν αὐτὸν εἶναί τινα βούλεται ἐφ' ἑκατέρας Ἄρκτου τεταγμένην καὶ τὰς θειοτέρας ψυχὰς ἐπὶ τὸν σεληνιακὸν χορὸν ἀποπέμπειν. καὶ ταῦτα μὲν οἱ Ῥωμαίων ἱεροφάνται· ἄλλος δέ φησι τὸν Ἰανὸν ἥρωα γενέσθαι καὶ πρῶτον κατασκευάσαι τεμένη καὶ τιμὰς τοῖς θεοῖς ἐπιτελέσαι, καὶ διὰ τοῦτο μνήμην αὐτοῦ ἐν τοῖς ἱεροῖς γενέσθαι. ὅ γε μὴν Δημόφιλος πρῶτον αὐτὸν βούλεται οἴκους καὶ πυλεῶνας κατασκευάσαι καὶ ἀπὸ τῆς ἰανούας, ὅ ἐστι θύρας, Ἰανουάριον ὀνομασθῆναι. ἔχειν δὲ αὐτὸν καὶ ἀδελφὴν τοὔνομα Καμασήνην. Ὀβίδιος ὁ Ῥωμαῖος Ἰανὸν ἀλληγορεῖ τὸ χάος εἶναι. Δίων ὁ Ῥωμαῖος ἀρχαῖόν τινα ἥρωα Ἰανὸν λέγει, διὰ τὴν τοῦ Κρόνου ξένισιν λαβόντα τὴν γνῶσιν τῶν μελλόντων καὶ τῶν προϋπαρχόντων, καὶ διὰ τοῦτο διπρόσωπον ὑπὸ Ῥωμαίων πλάττεσθαι· ἐξ οὗ τόν τε μῆνα κληθῆναι Ἰανουάριον, καὶ τὴν τοῦ ἔτους ἀρχὴν ἀπὸ τοῦ αὐτοῦ μηνὸς γίνεσθαι. Οὗτος δὲ ὁ μὴν πρότερον Μονίας ἐκαλεῖτο ἀπὸ τῆς μονάδος. ἡ δὲ πρώτη τῶν Καλενδῶν ἑορτὴ Ῥωμαίοις σεβασμιωτάτη. καὶ ὁ ὕπατος ἵππῳ λευκῷ ἐποχούμενος καὶ αὐτὸς λευχείμων ἡγούμενος πομπῆς ἀνέτρεχεν ἐν τῷ Καπιτωλίῳ–τὸν δὲ τοιοῦτον τρόπον τῆς πομπῆς πατρίως ὀβατίωνα ἐκάλουν ἐκ τῆς τῶν προβάτων θυσίας. καὶ τὸν μὲν ἵππον προσέφερεν ὁ ὕπατος τῷ Διί–καὶ γὰρ Ἥλιος αὐτὸς κατὰ Φερεκύδην–εἶτ' ἐκεῖθεν τὴν ὕπατον ἀναλαβὼν στολὴν προήρχετο.","english":"Praetextatus the hierophant, who with Sopater the initiator and Constantine the emperor conspired for the founding of this blessed city, wishes him to be a certain power stationed on each side of the Bear, sending the more divine souls to the lunar chorus. So much for the hierophants of the Romans. But another says that Janus was a hero and first built sanctuaries and performed honors for the gods, and for this reason his memory was established among the sacred rites. Demophilus at any rate wishes that he first built houses and gateways, and that from \"ianua,\" which means \"door,\" January was named. He also had a sister named Camasene. Ovid the Roman allegorizes Janus as chaos. Dio the Roman says that Janus was a certain ancient hero, who through the hospitality of Cronus received knowledge of things to come and of things that existed before, and for this reason is fashioned with two faces by the Romans; from which the month was called January, and the beginning of the year comes from that same month. This month was formerly called Monias, from the unit. The first festival of the Kalends is most revered by the Romans. And the consul, riding on a white horse and himself clad in white, leading the procession, rode up to the Capitol—this manner of procession they called in ancestral fashion an \"obavatio,\" from the sacrifice of sheep. And the consul offered the horse to Zeus—for he is himself Helios, according to Pherecydes—and then, having received from there the consular robe, he proceeded.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"τοῦτο δὲ εἰς τιμὴν τοῦ Διὸς ὡσεὶ καταγωνισθέντων ἐκείνῳ τῶν Γιγάντων, ἀντὶ τοῦ νικηθέντος τοῦ χείματος ὑπὸ τοῦ ἡλίου. οἱ δὲ μυθικοὶ Βριάρεω τὸν χειμῶνα καλοῦσι πολύχειρά τινα, διὰ τὸ πολυσχιδῶς τὸ ὑγρὸν ἐκχεῖσθαι κατ' αὐτόν. καὶ νῦν μὲν μάχεται ὁ Βριάρεως τῷ Διὶ οἱονεὶ τῷ ἡλίῳ, καὶ σύμμαχος αὖθις αὐτῷ γίνεται διὰ τὸ τὴν ὑγρὰν οὐσίαν σύμμαχον εἶναι τῇ θερμῇ. Ἡλίου τοίνυν ἐπεκτείνοντος τὴν ἡμέραν πρόεισιν ὁ ὕπατος, καὶ ἡ μὲν ἡμέρα ἑορτῆς καὶ ἐκεχειρίας. οἰωνοῦ δὲ χάριν οἱ ἄρχοντες ἐπὶ τῶν βημάτων ἐγίνοντο καὶ πάντα τὰ στρατεύματα σὺν τοῖς ἐπισήμοις συνήγετο. καὶ πάλαι μὲν ἰσχάδας ἀλλήλοις ἐπεδίδοσαν, ἀπὸ γλυκείας τροφῆς δῆθεν ἀπαρχόμενοι. φύλλα δὲ δάφνης ἐδίδοσαν ἅπερ ἐκάλουν\n\nστρῆνα εἰς τιμὴν δαίμονός τινος οὕτω προσαγορευομένης, ἥτις ἔφορός ἐστι τῶν νικῶν. τὸ δὲ στρῆνα καθ' Ἕλληνας τὸν εὐαρχισμὸν τὸν ἐπὶ ἐντρεχείας στρατιωτικῆς σημαίνει. οὐ γὰρ–ὡς τὸ πλῆθος–ἀπάγεται παιγνίου καὶ ῥᾳστώνης χάριν. φασὶ δὲ Λατῖνον ἐκεῖνον τοῦ Τηλεγόνου μὲν ἀδελφόν, Κίρκης δὲ παῖδα, πενθερὸν δὲ Αἰνείου, κτίζοντα τὴν τῆς Ῥώμης ἀκρόπολιν πρὸ τῆς παρουσίας Αἰνείου εὑρεῖν ἐπὶ τοῦ τόπου δάφνην κατὰ τύχην καὶ οὕτως πάλιν ἐᾶσαι αὐτὴν ἐκεῖσε διαμένειν· καὶ διὰ τοῦτο καὶ ἐνταῦθα Δάφνην προσαγορεύουσι τὸ Παλάτιον. τὴν δάφνην δὲ οἱ παλαιοὶ τῷ Ἀπόλλωνι καθιεροῦσιν, ὅτι πυρὸς πλῆρες τὸ φυτὸν ὥς φησιν ὁ Πλούταρχος καὶ ὁ Ἀπόλλων πῦρ· ὁ ἥλιος γάρ ἐστιν.","english":"This was done in honor of Zeus, as though the Giants had been subdued by him, instead of winter being conquered by the sun. The mythographers call winter Briareus, a many-handed being, because in it the moisture pours forth in many branching streams. And now Briareus fights against Zeus, that is, against the sun, and again becomes his ally, because the moist substance is an ally of the hot. So then, as the sun lengthens the day, the consul proceeds forth, and the day is one of festival and truce. For the sake of auspice the magistrates would appear on the tribunal steps, and all the troops with their standards were gathered together. And in old times they would give each other figs, ostensibly beginning with sweet food. They would give laurel leaves, which they called\n\nstrena, in honor of a certain deity so named, who is the overseer of victories. And strena among the Greeks signifies a good beginning in military skill. For it is not—as the multitude thinks—brought in for the sake of sport and ease. They say that Latinus, the brother of Telegonus and son of Circe, and father-in-law of Aeneas, while founding the citadel of Rome before the arrival of Aeneas, happened by chance upon a laurel on the spot and thus again left it to remain there; and for this reason even here they call the Palatine Daphne. The ancients consecrate the laurel to Apollo, because the plant is full of fire, as Plutarch says, and Apollo is fire; for he is the sun.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"ὅθεν καὶ ἀπεχθάνεται δαίμοσι τοῦτο τὸ φυτὸν καὶ ἔνθεν ἂν εἴη δάφνη, ἐκποδὼν δαίμονες, κἀν ταῖς μαντείαις καίοντες ταύτην οἱ ἄνθρωποι παράστασιν προφητείας δοκοῦσιν εὑρηκέναι. οἱ παλαιότεροι δὲ τῷ Ἄρει τὴν δάφνην ἀνετίθησαν, οἱ δὲ μετ' αὐτοὺς τῷ Ἡλίῳ, ὅθεν καὶ τοὺς νικητὰς τῶν πολεμίων δάφναις ἔστεφον, ὥσπερ τοὺς σωτῆρας πάλιν τῇ δρυΐ, διὰ τὸ σωτηρίαν τοῖς πάλαι πρὸ τῆς εὑρήσεως τοῦ σίτου τὴν δρῦν γεγενῆσθαι· βαλάνους γὰρ ἤσθιον οἱ παλαιοὶ ἀντὶ σίτου. ὁ δὲ Ἐλπιδιανὸς ἐν τῷ περὶ ἑορτῶν στρήναν τὴν ὑγείαν τῇ Σαβίνων φωνῇ λέγεσθαί φησι, δι' ἣν φύλλα δάφνης ἐπεδίδοτο τοῖς ἄρχουσι παρὰ τοῦ δήμου τῇ πρώτῃ τοῦ Ἰανουαρίου μηνός· ὑγείας γάρ ἐστιν ἐργαστική. οὐδὲ γὰρ ἱερὰ νόσος ἢ δαίμων βαρὺς ἐνοχλήσει τῷ τόπῳ ἐν ᾧ δάφνη ἐστίν, ὥσπερ οὐδὲ κεραυνὸς ὅπου συκῆ, ἀλλὰ καὶ σκεδαστικὴ φασμάτων ἐστί· ταύτῃ τοι καὶ οἱ δι' ὀνείρων θείας τυχεῖν ἐπιφανείας ἱμειρόμενοι ἰσχάδων καὶ μόνων μεταλαμβάνουσιν. ἐπεὶ δὲ καὶ φύλλα δάφνης μετὰ τῶν ἰσχάδων συνεπεδίδοντο, ἐπεκράτησε μέχρι καὶ νῦν ἡ συνήθεια, ἐν τοῖς ἀγγείοις τῶν ἰσχάδων καὶ φύλλα δάφνης ἐμβάλλεσθαι. διέμεινε δὲ ὅμως τὸ ἔθος ἐκ μόνης εὐπορίας ἐναλλαγέν· ἀντὶ μὲν γὰρ ἰσχάδων ἐπιδίδωσι πόπανα, ἀντὶ δὲ τῶν φύλλων χρυσίον. πλακοῦντας δὲ Ῥωμαῖοι τὰ ἐκ μέλιτος πόπανα καλοῦσι διὰ τὸ ἐν Πλακεντίᾳ τῇ πόλει τῆς Ἰταλίας πρῶτον ἐξ Ἑλλήνων ἢ μᾶλλον ἐκ Σαμίων τὴν τοιαύτην ἐδωδὴν παρελθεῖν, καὶ διὰ τοῦτο οὕτως λέγεσθαι, ὡς Ταραντῖνα ἀπὸ Τάραντος καὶ Κανουβικὰ ἀπὸ Κανούβου καὶ Κοπτὰ ἀπὸ Κοπτοῦ.","english":"Hence this plant is also hateful to the daimones, and from this fact it is clear that where there is laurel, the daimones are gone; and in their oracles, when people burn this, they seem to have found an assurance of prophecy. The older writers dedicated the laurel to Ares, but those after them to Helios, whence also they used to crown the victors over their enemies with laurels, just as again the saviors with oak, because in ancient times, before the discovery of grain, the oak was a means of safety; for the ancients ate acorns instead of grain. Elpidianus, in his work On Festivals, says that health is called strenan in the Sabine tongue, on account of which laurel leaves were given to the magistrates by the people on the first day of the month of January; for it is productive of health. For neither will the sacred disease nor a heavy daimon trouble the place in which there is laurel, just as neither will lightning where there is a fig tree; but it is also dispersive of apparitions. For this reason, indeed, those who desire to obtain a divine manifestation through dreams partake of dried figs, and of these only. And since laurel leaves were also given out together with the dried figs, the custom has prevailed even to now of putting laurel leaves into the vessels of dried figs. Nevertheless the custom has persisted, changed only in respect of mere abundance; for instead of dried figs it gives out cakes, and instead of the leaves, gold. The Romans call the honey cakes plakountes, because in the city of Placentia in Italy such food first came in from the Greeks, or rather from the Samians, and for this reason it is so called, as Tarantina from Tarentum and Canubica from Canubus and Copta from Coptus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"Σάμιος δέ τις πρῶτος μέλιτι φυράσας ἄρτον κατεσκεύασε Δίων καὶ τὴν λεγομένην σίσαμον ἐξεῦρεν ἐν τῇ Σάμῳ· ὅθεν καὶ συγγενὲς προσηγορίᾳ τοῦ καρποῦ τὸ χωρίον. Ἐδέχοντο δὲ ἐπὶ τῆς Ῥώμης οἱ αὐτοκράτορες φιλήματι τοὺς ἄρχοντας πρὸς τιμὴν ἐλευθερίας, ἀπελαθέντων τῶν τυράννων διὰ Βρούτου τοῦ Ῥωμαίων ὑπάτου. Ὅτι ἱερὸν κατὰ τὸν Ἰάμβλιχον ὁ δράκων ἐστί· λέγει γὰρ ὧδε· «θεῖον τὸ τοῦ δράκοντος ζῶον, πνευματικώτατον πάντων ἑρπετῶν καὶ πυρῶδες· παρ' ὃ καὶ τάχος αὐτῷ ἀνυπέρβλητον διὰ τοῦ πνεύματος, χωρὶς ποδῶν καὶ χειρῶν ἢ ἄλλου τινὸς τῶν ἐκτός, δι' ὧν τὰ λοιπὰ ζῶα τὰς κινήσεις ποιεῖται· καὶ ποικίλων σχημάτων τύπους ἀποτελεῖ καὶ κατὰ τὴν πορείαν ἑλικοειδεῖς ἔχει τὰς ὁρμὰς ἐφ' ὃ βούλεται τάχος. πολυχρονιώτατος δέ ἐστι, καὶ οὐ μόνον ἐκδυόμενος τὸ γῆρας νεάζει, ἀλλὰ καὶ αὔξησιν ἐπιδέχεσθαι μείζονα πέφυκε, καὶ ἐπειδὰν τὸ ὡρισμένον μέτρον πληρώσῃ, εἰς ἑαυτὸν ἀναλίσκεται. διὸ καὶ ἱεροῖς τοῦτο τὸ ζῶον καὶ μυστηρίοις συμπαρείληπται.» ὀξύτατα δὲ πάντων βλέπει, ὅθεν καὶ δράκων ὠνόμασται.","english":"A certain Samian named Dion was the first to knead bread with honey and made it, and he invented the so-called sísamon in Samos; whence the place is also akin in name to the fruit. And at Rome the emperors received the magistrates with a kiss in honor of freedom, after the tyrants had been driven out by Brutus the consul of the Romans. That the serpent is sacred, according to Iamblichus; for he speaks thus: \"The serpent is a divine creature, the most spiritual of all reptiles and fiery; wherefore its speed is unsurpassable through its breath, without feet or hands or any other of the external parts by which the other animals make their movements; and it produces forms of various shapes and in its course has spiral impulses toward whatever speed it wishes. And it is the longest-lived, and not only does it slough off old age and grow young, but it is also naturally capable of receiving greater increase, and when it has fulfilled its appointed measure, it is consumed into itself. Wherefore this creature has also been included in sacred rites and mysteries.\" And it sees most sharply of all, whence it has also been named drakōn.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Ἐν ταύτῃ τῇ ἡμέρᾳ Τραιανὸς τῇ πάντων Τύχῃ καθιέρωσε ναόν, θεσπίσας κατὰ τὸν ἱερὸν νόμον, μηδένα παρὰ τὸν θύσαντα γεύεσθαι τῆς θυσίας. ὅτι οὐδαμοῦ τοῦ τῆς Τύχης ὀνόματος Ὅμηρος μέμνηται, Ἡσίοδος μέντοι. Εἱμαρμένη οἱονεὶ εἰρομένη διὰ τὸ χρόνου δεῖσθαι καὶ διαστάσεως, ἵνα ὁ εἱρμὸς τῶν ὑποκειμένων σώζηται. ὅτι τὸ τῆς Τύχης καὶ Εἱμαρμένης ἐπὶ τῆς γενέσεως προβέβληται ὄνομα· καὶ μάρτυς Ἑρμῆς ἐν τῷ καλουμένῳ τελείῳ λόγῳ οὕτως εἰπών· «αἱ καλούμεναι ἑπτὰ σφαῖραι ἔχουσιν ἀρχὴν τὴν\n\nκαλουμένην τύχην ἢ εἱμαρμένην, ἥτις πάντα ἀλλοιοῖ καὶ ἐπὶ τῶν αὐτῶν οὐκ ἐᾷ μένειν. ἡ δὲ εἱμαρμένη ἐστὶ καὶ ἡ εἱμαρτὴ ἐνέργεια ἢ αὐτὸς ὁ θεὸς ἢ ἡ μετ' ἐκείνην τεταγμένη κατὰ πάντων οὐρανίων τε καὶ ἐπιγείων μετὰ τῆς ἀνάγκης τάξις. καὶ ἡ μὲν αὐτὰς κύει τὰς ἀρχὰς τῶν πραγμάτων, ἣ δὲ καταναγκάζει καὶ τὰ τέλη γίνεσθαι· ταύταις δὲ ἀκολουθεῖ τάξις καὶ νόμος καὶ οὐδὲν ἄτακτον». ὅτι κατὰ τὰ Ἑρμοῦ δόγματα μᾶλλον ὁ Πορφύριος δοκεῖ λέγειν περὶ τύχης, λέγων οὕτω· «τὴν τύχην οἱ παλαιοὶ τῷ ἑπτὰ ἀριθμῷ συνῆπτον, ὡς τὴν τῶν ἑπτὰ ἐπίκλωσιν ἔχουσαν, ὅσα εἰς τὸ ζῶον καὶ τὴν ἐκτὸς τούτου ἐνέργειαν ἀπ' αὐτῆς ἐπικλώθεται ταύτης κυρίας πάντων γινομένης». καὶ τὸν καιρὸν δὲ τῇ τύχῃ προσνέμουσι, διότι ὁ καιρὸς ἐν τοῖς πράγμασι καὶ εὐστοχία ἑκάστου πρὸς τὸ ὑποκείμενον. ὁ δὲ Πρόκλος ἐν ὑποτυπώσει τῆς Πλατωνικῆς φιλοσοφίας περὶ τῶν τῆς ψυχῆς δογμάτων ταῦτα λέγει· «οἱ μὲν ἡλιακοὺς ἔλαχον δαιμόνων ἡγεμόνας, οἱ δὲ σεληνιακούς, ἄλλοι δὲ ἄλλους. πρὸς τοίνυν τὴν φύσιν τῶν ἡγεμόνων πρόεισιν ἀνθρώποις τὰ εὐτυχήματα·","english":"On this day Trajan dedicated a temple to the Fortune of All, decreeing according to the sacred law that no one should taste of the sacrifice except the one who had sacrificed. That Homer nowhere makes mention of the name of Fortune, but Hesiod does. Fate (Heimarmenē) is so called as it were \"strung together\" (eiromenē), because it requires time and interval, so that the sequence of underlying things may be preserved. That the name of Fortune and Fate has been set forth in relation to birth; and Hermes is a witness in the so-called Perfect Discourse, speaking thus: \"The seven so-called spheres have as their beginning the so-called Fortune or Fate, which alters all things and does not allow them to remain in the same state. And Fate is also the fated activity, either God himself or the order appointed after him over all things heavenly and earthly together with Necessity. And the one conceives the very beginnings of things, while the other compels the ends also to come to be; and these are followed by order and law and nothing disorderly.\" That according to the doctrines of Hermes Porphyry seems rather to speak about Fortune, saying thus: \"The ancients connected Fortune with the number seven, as having the spinning of the seven, as much as is spun by her for the living creature and for the activity outside it, since she herself becomes mistress of all things.\" And they also assign occasion (kairos) to Fortune, because occasion in affairs is also the good aim of each thing toward the underlying subject. And Proclus in his Outline of Platonic Philosophy concerning the doctrines of the soul says these things: \"Some received leaders of daemons that are solar, others lunar, others others. In accordance with the nature, then, of the leaders, the good fortunes of men proceed;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"διὰ γὰρ μέσων αὐτῶν ἀπὸ τῶν θείων εἰς ἡμᾶς διαπέμπεται τὰ ἀγαθὰ κατ' ἀξίαν». καὶ μάρτυς ὁ Εὐριπίδου Πηλεύς· θεοῦ γὰρ ἐκτὸς οὐδεὶς εὐτυχεῖ βροτός. Φεῦ τῶν βροτείων ὡς ἀνώμαλοι τύχαι; οἱ μὲν γὰρ εὖ πράσσουσι, τοῖς δὲ συμφοραὶ σκληραὶ πάρεισιν εὐσεβοῦσι πρὸς θεοῦ. Ῥωμαῖοι δὲ μηδὲν ἕτερον παρὰ τὴν ἐν ἀνθρώποις εὐδαιμονίαν εἶναι νομίζοντες αὐτὴν καὶ μόνην τῶν πάντων ἡγεῖσθαι νενομίκασι, Φορτοῦναν αὐτὴν ἀπὸ τῆς φορᾶς ἐμφερῶς ὀνομάσαντες. δῆλον δὲ ὅτι ὁ μὲν Πλάτων κατὰ τὴν ἔνθεον αὐτοῦ ἀφέλειαν μέμνηται ἀπολύτως τοῦ τύχης ὀνόματος, οὐ μὴν θεολογῶν ἐν τάξει θεῶν τίθησι αὐτήν. Ἀριστοτέλης δὲ καὶ Θεόφραστος καὶ πάντες οἱ κατ' αὐτοὺς οὐδὲ εἶναι αὐτὴν ἀξιοῦσι φάσκοντες· εἰ ἔστιν ἀρετή, οὐκ ἔστι τύχη· ἄνω γὰρ καὶ κάτω τὰ τῆς τύχης ἐν τοῖς ἀνθρωπίνοις γυμνάζεται πράγμασι, πλούτῳ δὲ καὶ δυνάμει καὶ διαφερόντως ἀδικίᾳ· οἱ δὲ πρὸς ἀρετὴν ἔχοντες καὶ θεοῦ μεμνημένοι καὶ κρείττονας ἐπὶ τῶν ἀΰλων καὶ μακαρίων πραγμάτων ἐλπίδας σαλεύοντες καταφρονοῦσι τῶν τῇδε καλῶν· οὐδὲν γὰρ ἀσφαλές ἐστι τῆς τύχης, ὡς Εὐριπίδης ἐν Ὑψιπύλῃ. Ὦ θνητὰ παραφρονήματ' ἀνθρώπων· μάτην οἵ φασιν εἶναι τὴν τύχην ἀλλ' οὐ θεούς· εἰ γὰρ τύχη μὲν ἔστιν, οὐδὲν δεῖ θεοῦ, εἰ δ' οἱ θεοὶ σθένουσιν, οὐδὲν ἡ τύχη. εἰκαῖον γάρ τι καὶ ἀνούσιον τὸ τῆς τύχης ὄνομα. τὰ τῶν ἀνθρώπων πράγματα κλίμακι πέφυκεν ἐξομοιοῦσθαι διὰ τὴν ἀνώμαλον αὐτῶν φοράν· «ἐν μιᾷ γάρ», ὡς ἔφη τις, ἡμέρᾳ τὸν μὲν καθεῖλεν ὑψόθεν, τὸν δ' ἦρ' ἄνω, μηδενὸς ἐν ὁμοίῳ πεφυκότος μένειν τῶν παρ' ἡμῖν, ἀλλὰ παντοίαις μεταβάλλοντος τροπαῖς.","english":"For through them as intermediaries the good things are transmitted from the divine to us according to worth. And Euripides' Peleus is a witness: for no mortal prospers apart from a god. Alas for mortal affairs—how uneven are their fortunes! For some fare well, while upon others, though they revere God, harsh calamities fall. But the Romans, thinking that there is nothing else besides happiness among humans, have held that it alone is the ruler of all things, naming it Fortuna from \"bearing\" (phora) in like manner. It is clear that Plato, in his divinely inspired simplicity, mentions the name of fortune without qualification, yet when theologizing he does not place it in the rank of gods. But Aristotle and Theophrastus and all those of their school do not deem it even to exist, saying: if there is virtue, there is no fortune; for the affairs of fortune are exercised up and down in human matters—in wealth and power and especially in injustice. But those who are disposed toward virtue and mindful of God, and who hold firm hopes for better things in immaterial and blessed matters, despise the goods of this world; for nothing of fortune is secure, as Euripides says in the Hypsipyle: O mortal follies of men, who say in vain that fortune exists and not gods! For if fortune exists, there is no need of a god; but if the gods have power, fortune is nothing. For the name of fortune is something random and without substance. Human affairs are naturally likened to a ladder because of their uneven motion; \"for in one day,\" as someone said, it cast one man down from on high and raised another up, since nothing among our affairs is naturally able to remain in the same state, but changes with all manner of turns.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"ἢ οὐκ ἄρχοντες μὲν ἐξ ἰδιωτῶν, ἰδιῶται δὲ ἐξ ἀρχόντων, πένητες δὲ ἐκ πλουσίων καὶ ἐκ πενήτων πολυχρήματοι, καὶ ἔνδοξοι μὲν ἐξ ἠμελημένων, ἐπιφανέστατοι δὲ ἐξ ἀδόξων γίνονται; χείρους οἱ τοῦ πλούτου παρὰ τὸ μέτρον ἐφιέμενοι, πλοῦτος γὰρ μᾶλλον κακίας ἢ καλοκἀγαθίας ὑπηρέτης ἐστί, φησὶν Ἰσοκράτης ὁ ῥήτωρ· καὶ οἶμαι τούτοις προσσχόντα τὸν Πλάτωνα φάναι, μηδένα γίνεσθαι μεγίστου πλούτου κύριον, εἰ μὴ τὸν προεζημιωμένον τὴν ψυχήν. Τῇ πρώτῃ τοίνυν ὡς ἔφημεν τῶν Καλενδῶν ἐθέσπιζον οἱ ἱερεῖς κατὰ τοὺς Σιβυλλίους χρησμοὺς ὑπὲρ ὑγείας χρῆναι πάντας ἀπὸ πρωῒ πρὸ πάσης ἑτέρας τροφῆς ἀπογεύεσθαι ἀκράτου οἴνου εἰς ἀποτρόπαιον ποδαλγίας. ἰστέον δὲ κατὰ τὴν ἡμέραν τῶν Καλενδῶν τὸν ἥλιον ἐφ' ὕψους γίνεσθαι, τὸν δὲ Στέφανον δύεσθαι ὄρθρου. Τῇ δὲ ἑξῆς, ἥτις ἐστὶ πρὸ τεσσάρων Νωνῶν Ἰανουαρίων, ἐσχόλαζον διὰ τὰ ἱερὰ τὰ ἱπποδρόμια. οἱ δὲ πρὸ τῆς ἐπὶ τὴν ἱπποδρομίαν προόδου, συμπαρόντων αὐτοῖς τῶν ἀρχιερέων, ἐνήγιζον τοῖς δαίμοσιν, ἐπὶ δὲ τῶν ἀγυιῶν τὰ παρ' αὐτοῖς καλούμενα μιλιαρίσια τῷ πλήθει ἐπεδίδοσαν εἰς τιμὴν Σκιπίωνος· πρῶτος γὰρ αὐτὸς ἐπὶ τῆς ἑκατοστῆς ἐννάτης Ὀλυμπιάδος δι' ἔνδειαν χρυσίου τοῖς στρατιώταις τὰ μιλιαρίσια","english":"Or do not rulers come from private citizens, and private citizens from rulers, and poor men from rich and rich men from poor, and famous men from the neglected, and the most illustrious from the obscure? Worse are those who desire wealth beyond measure, for wealth is a servant of vice rather than of nobility and goodness, says Isocrates the orator; and I think Plato, having attended to these things, said that no one becomes master of the greatest wealth unless he has first been penalized in his soul. On the first of the Kalends, then, as I said, the priests declared by the Sibylline oracles that for the sake of health all should taste of unmixed wine early in the morning before any other food, as a averting of gout. It should be known that on the day of the Kalends the sun comes to its height, and the Crown sets at dawn. On the next day, which is the fourth before the Nones of January, they kept holiday for the sacred rites of the hippodrome. And before the procession to the horse race, with the chief priests present with them, they made offerings to the demons, and on the streets they distributed what are called among them miliarensia in abundance in honor of Scipio; for he first, in the one hundred and ninth Olympiad, through lack of gold, gave the soldiers the miliarensia","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"κατασκευάσας ἐπιδέδωκεν, Ἀννίβου τοῖς πράγμασιν ἐπικειμένου. ὅτι κέρδος ἡ ἐπίκαιρος δόσις λέγεται καὶ μιλιαρίσια ἀπὸ τῆς μιλιτίας οἱονεὶ τῆς στρατιᾶς ὠνομάσθησαν. ὁ δὲ Δάρδανος ἐν τῷ περὶ σταθμῶν χιλίων ὀβολῶν λέγει πάλαι γενέσθαι τὸ μιλιαρίσιον, καὶ ἀπὸ τῆς χιλιάδος τῶν ὀβολῶν οὕτως ὀνομασθῆναι. Μετ' αὐτὴν βότα πούβλικα ὡσανεὶ δημοσίαι εὐχαί. ἱερούργουν δὲ καὶ οἱ ὕπατοι ὑπὲρ τῆς πολιτείας καὶ τοῦ δήμου τοῦ Ῥωμαϊκοῦ, καὶ πάντες οἱ ἄρχοντες ἐξώμνυντο τὰ δίκαια φυλάττειν τοῖς ὑπηκόοις. καὶ τοῦτ' ἔπραττον ὥσπερ ἐξ ἀνάγκης, ἐπεὶ πολλάκις παρανομοῦντες οἱ ἄρχοντες ἢ ἐπὶ δεκασμοῦ ἁλόντες ἐν φρουρᾷ πρὸς τῶν δημάρχων ἀπετέθησαν. καὶ ἀδεῶς τὸ πλῆθος ἀπέσκωπτεν εἰς τοὺς ἄρχοντας οὐ ῥήμασιν, ἀλλὰ καὶ σχήμασιν ἐπὶ τὸ γελοιῶδες ἔχουσι· τοῦτο δὲ ἔπραττον εἰς τιμὴν ἐλευθερίας, καὶ οἱ ἄρχοντες ἐνεδίδοσαν, ὡσανεὶ νόμῳ τῇ συνηθείᾳ παραχωροῦντες. καὶ ἀνέφερον τὴν οἰωνοσκοπίαν οἱ ὕπατοι τοῖς αὐτοκράτορσι, δι' ἧς ἐγινώσκετο, ποταπὸς ἄρα ἔσται ὁ ἐνιαυτός. ἐπειδὴ γὰρ οἱ φυσικοὶ τὴν μὲν πρώτην τῆς ἑβδομάδος ἡμέραν τῷ Ἡλίῳ ἀναγράφουσι, τὴν δὲ δευτέραν τῇ Σελήνῃ, τὴν δὲ τρίτην Ἄρει, τὴν δὲ τετάρτην Ἑρμῇ,τὴν πέμπτην δὲ τῷ Διί, τὴν δὲ ἕκτην τῇ Ἀφροδίτῃ, τὴν δὲ ἑβδόμην τῷ Κρόνῳ, εἰ μὲν συνέβη ἡμέρᾳ Ἡλίου συνδραμεῖν τὴν ἑορτὴν τῶν Καλενδῶν ἤγουν τὴν πρώτην τοῦ Ἰανουαρίου, πολέμους καὶ ἀρχόντων διαφορὰς καὶ τῶν ὑπηκόων δι' αὐτοὺς διχονοίας ἀνέμενον, τοὺς δὲ ξηροὺς καρποὺς ἀφθόνους καὶ φήμας παραδόξους·","english":"having furnished it, he gave it over, while Hannibal was pressing his affairs. That a timely gift is called a profit, and miliarisia were named from militia, that is, from military service. But Dardanus, in his work On Weights, says that the miliarision was long ago a thousand obols, and was so named from the thousand obols. After it, the vota publica, as it were public prayers. The consuls also performed sacred rites on behalf of the state and the Roman people, and all the magistrates swore to preserve justice for their subjects. And they did this as if by necessity, since often magistrates who broke the law or were caught in bribery were placed under guard by the tribunes. And the multitude mocked the magistrates without fear, not only with words but also with gestures tending to the ridiculous; and they did this in honor of liberty, and the magistrates gave way, as if yielding to custom as to law. And the consuls reported the augury to the emperors, by which it was known what sort the year would be. For since the natural philosophers assign the first day of the week to the Sun, the second to the Moon, the third to Mars, the fourth to Mercury, the fifth to Jupiter, the sixth to Venus, and the seventh to Saturn, if it happened that the festival of the Kalends, that is, the first of January, coincided with the day of the Sun, they expected wars and dissensions of magistrates and, through them, discord among their subjects, but dry fruits in abundance and strange rumors;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"εἰ δὲ Σελήνης, τοιαῦτα μὲν οὐκέτι, φθορὰν δὲ βρεφῶν καὶ σπάνιν τῶν ἐπιτηδείων ἔαρ τε ψυχρόν, τὰ δ' ἀκρόδρυα δαψιλῶς ἐπιδώσειν ᾤοντο· εἰ δ' Ἄρεος, ἐμπρησμοὺς μὲν καὶ νόσους, οἴνου δὲ καὶ ἐλαίου καὶ ὀσπρίων ἀφθονίαν καὶ στάσιν ἐμφύλιον· ὅταν δὲ Ἑρμοῦ, φθορὰν μὲν νηπίων καὶ νόσους ἐκ ῥύσεως γαστρὸς καὶ ταῖς μέσαις ἐν ἡλικίᾳ γυναιξὶ φθορὰν καὶ λιμὸν ἀπευκταῖον καθόλου. ἐν δὲ τῇ Διὸς ἡμέρᾳ ἐμπιπτούσης τῆς τῶν Καλενδῶν ἑορτῆς πάντα μὲν ἀγαθὰ ἐδίδοτο προσδοκᾶν, χιονώδη δὲ καὶ ὑετώδη τὸν καιρόν, ὡς μηδὲ τοὺς ποταμοὺς ταῖς ἰδίαις ἀρκεσθῆναι κοίταις· ἐπὶ δὲ τῆς ἕκτης, ἥτις Ἀφροδίτης εἶναι νομίζεται, τοῖς μὲν ἄρχουσι θόρυβον, τοῖς δὲ καρποῖς ἐπίδοσιν, καὶ τοῖς κοινοῖς πολέμους βαρεῖς, φθοράν τε ἀνθρώπων καὶ διαφερόντως τῆς νεολαίας ἀνέμενον· κατὰ δὲ τὴν ἑβδόμην χειμῶνα μὲν πάντως–καὶ γὰρ ψυχρὸς ὁ Κρόνος–εὐετηρίαν τε ὅσην, ἐπεὶ ἔφορος τῶν καρπῶν αὐτὸς εἶναι ὑπείληπται, νόσους τε καὶ κινδύνους καὶ ἀνέμους τῷ θέρει καὶ χαλάζης ἐπιφορὰν περὶ τὸν καρκῖνον καὶ φήμην τοῖς πράγμασιν ἀδόκητον οἰωνίζοντο.","english":"But if it is the day of the Moon, no longer such things, but they thought it would bring destruction of infants and scarcity of necessities, a cold spring, and that it would abundantly yield up fruits; but if of Ares, conflagrations and diseases, but abundance of wine and oil and pulse, and civil strife; but whenever of Hermes, destruction of the very young and diseases from flux of the belly, and destruction for women in middle age and a famine altogether to be deprecated. But on the day of Zeus, when the festival of the Kalends falls, all good things were given to be expected, but snowy and rainy weather, so that not even the rivers were content with their own beds; and on the sixth, which is believed to be of Aphrodite, they awaited for rulers turmoil, for crops increase, and for the commons heavy wars, and destruction of men and especially of the young; and on the seventh, winter altogether—for cold is Cronus—and as great a fruitfulness as may be, since he himself is supposed to be the overseer of crops, and diseases and dangers and winds in summer and a bringing on of hail around the Crab, and an unexpected report for affairs they augured.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Ὅτι τὸν φοίνικά φασιν διὰ πεντακοσίων ἐτῶν εἴς τινα τόπον τῆς ἄνω Ἰνδίας κατιέναι καὶ παρασκευάζειν ἑαυτῷ ἔκ τε κινναμώμου καὶ φύλλων νάρδου τε καὶ μαράθου θημῶνα ἐπιβαίνειν τε τούτου· οὗ δῆθεν ἐξαπτομένου ὑπό τινος αἰφνιδίου δαίμονος αὐτὸν μὲν ἀναλίσκεσθαι τῷ πυρὶ τὸν φοίνικα· μετ' οὐ πολὺ δὲ ἐξ αὐτοῦ παραπλήσιον ἀναφύεσθαι σκώληκα, πτεροποιηθέντα δὲ παραχρῆμα ἐπὶ τὸν ἥλιον ἀνίπτασθαι. πράττεται δὲ τοῦτο ἐπὶ τοῦ ἐν Ἡλίου πόλει βωμοῦ κατὰ τὸν Ἀπολλώνιον· τοὐντεῦθεν δὴ τῶν ἐνδοξοτάτων κατὰ τὴν Αἴγυπτον συνελθόντων τινῶν μετέωρος ἀρθεὶς μετὰ παραπομπῆς τῶν ἀθροισθέντων ἄπεισιν ὅθεν ἧκεν. Ὅτι διοσημείας γινομένης παρὰ Ῥωμαίοις οὔτε στρατιὰ ἐκινεῖτο οὔτε ἐκκλησία συνετελεῖτο, κἂν εἰ ὀλίγων ψεκάδων ἐπέψαυε κώλυμα. Ὅτι ᾧ τρόπῳ ὁ τοῦ μάγνητος λίθος τὸν σίδηρον ἐφ' ἃ κινεῖται διὰ τὴν ἐμφέρειαν τῆς κατὰ τὸν ἀσώματον λόγον ὁμοουσίου δυνάμεως μεταφέρει, τούτῳ τῷ τρόπῳ τὰ ἐμφερῆ ἄψυχα τοῖς ἐμφερέσιν ἐμψύχοις ὑπακούει μεταφερόμενα. ὅτι δὲ ἐμφερὴς τῷ μάγνητι λίθῳ κατά τινα δύναμιν ὁ σίδηρος εὐμαρὲς συνιδεῖν· ὁ γὰρ ἐξ","english":"That they say the phoenix, every five hundred years, descends to a certain place in upper India and prepares for itself a heap of cinnamon and leaves of nard and fennel, and mounts upon it; and when this has been set alight by some sudden spirit, the phoenix itself is consumed by the fire; but not long after, from it a worm of similar nature grows up, and once it has been furnished with wings, it flies up straightway to the sun. This is done at the altar in Heliopolis, according to Apollonius; and from there, when certain of the most illustrious men in Egypt have assembled, it is lifted up on high and departs with an escort of those gathered, to the place from which it came. That when a portent occurred among the Romans, neither was an army set in motion nor was an assembly held, even if it touched upon a few drops of rain, it was a hindrance. That in the same way as the magnet stone draws iron toward that which it is moved by, through the resemblance of the consubstantial power according to the incorporeal reason, in this way like soulless things obey like ensouled things, being drawn along. And that iron is similar to the magnet stone in some power it is easy to perceive; for the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"αὐτοῦ μεταλλευθεὶς σίδηρος οὐδὲν ἧττον τὸν ἐξ ἄλλης ὕλης μεταλλευθέντα σίδηρον εἰς ὃ κινεῖται μεταφέρει, πλὴν εἰ μὴ χυλῷ κρομμύων ἀλιφῇ, ὡς τοῖς φυσικοῖς δοκεῖ. αὖθις δὲ τραγείῳ αἵματι χριόμενος ὁ μάγνης τὴν ἑλκτικὴν ἀναδέχεται δύναμιν. Ἡ γένεσις τοῦ πιπέρεως κατὰ τοὺς παλαιοὺς καὶ Κτησίαν τὸν Κνίδιον τοιαύτη· ἔθνος ἐστὶ κατὰ τὴν Ἀζούμην, Βησσάδαι τοὔνομα, σώμασι σμικροῖς καὶ ἀδρανεστάτοις κεχρημένοι, κεφαλαῖς μεγάλαις καὶ ἀκάρτοις καὶ παρὰ τὴν Ἰνδῶν φύσιν ἁπλόθριξιν· σπηλαίοις δὲ ἐνοικοῦσιν ὑπογείοις καὶ κρημνοβατεῖν ἐπιστάμενοι διὰ τὴν τοῦ τόπου συντροφίαν. οὗτοι ἀπὸ δενδρυφίων κολοβῶν ταῖς θάμνοις παραφυομένων τὸ πέπερι δρεπόμενοι συνάγουσιν. ὁ δὲ Μάξιμός φησι· «φυτόν ἐστι ἐν τῇ Ἰνδίᾳ πρῶτον μὲν ἀνάκανθον, φυτουργούμενον δὲ ὡς ἄμπελος ἀναδενδρὰς ἢ ὑπὸ χάρακα, φέρει δὲ τὸν καρπὸν βοτρυώδη ὡς τερέβινθος, ἔχει δὲ φύλλον κισσῶδες ὑπόμακρον· φυτευόμενον δὲ τριετὲς ἄρχεται καρποφορεῖν, θνήσκει δὲ ὀκταετές· τρυγηθὲν δὲ οὐ φρυγόμενον μελαίνεται, ἀλλ' ἐκ τοῦ ἐν τῷ ἡλίῳ διατίθεσθαι· ὅθεν συμβαίνει τὸ σκιόψυκτον λευκὸν διαμένειν.","english":"Iron mined from it attracts iron mined from other material no less toward that for which it moves, unless it is smeared with the juice of onions, as the natural philosophers hold. And again, when the magnet is anointed with goat's blood, it receives its attractive power. The origin of pepper according to the ancients and Ctesias of Cnidus is as follows: there is a people in Azume, by name the Bessadai, possessing small and very feeble bodies, with large heads and hairless, and, contrary to the nature of the Indians, with simple hair; they dwell in underground caves and know how to walk the cliffs because of their upbringing in the place. These, plucking the pepper from the stunted trunks of shrubs growing alongside the bushes, gather it. But Maximus says: \"There is a plant in India, first, thornless, cultivated like a vine trained on trees or under a stake, and it bears fruit in clusters like the terebinth, and it has an ivy-like leaf, rather long; when planted, in its third year it begins to bear fruit, and it dies in its eighth year; and when gathered, it does not turn black by roasting, but from being exposed to the sun; whence it happens that the shade-cooled pepper remains white.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Ὅτι ποντίφικες οἱ ἀρχιερεῖς παρὰ Ῥωμαίοις ἐλέγοντο, καθάπερ ἐν Ἀθήναις τὸ πάλαι γεφυραῖοι πάντες οἱ περὶ τὰ πάτρια ἱερὰ ἐξηγηταὶ καὶ ἀρχιερεῖς– διοικηταὶ τῶν ὅλων–ὠνομάζοντο, διὰ τὸ ἐπὶ τῆς γεφύρας τοῦ Σπερχειοῦ ποταμοῦ ἱερατεύειν τῷ Παλλαδίῳ. πόντην γὰρ οἱ Ῥωμαῖοι τὴν γέφυραν καλοῦσι, καὶ ποντίλια τὰ γεφυραῖα ξύλα. ὅθεν καὶ πραξιεργίαι δῆθεν ἐκαλοῦντο ὡσανεὶ τελεσταί. τοῦτο γὰρ σημαίνει τὸ πόντιφεξ ἀπὸ τοῦ δυνατοῦ ἐν ἔργοις.\n\nΤῇ πρὸ δέκα ὀκτὼ Καλενδῶν Φεβρουαρίων ἀνεμομαχίαν ὁ Βάρρων λέγει γίνεσθαι, Δημόκριτος δὲ τὸν λίβα μετὰ ὄμβρου φησὶ γίνεσθαι. Οἱ φιλόσοφοί φασι Διοσκόρους εἶναι τὸ ὑπὸ γῆν καὶ ὑπὲρ γῆν ἡμισφαίριον· τελευτῶσι δὲ ἀμοιβαδὸν μυθικῶς, οἱονεὶ ὑπὸ τοὺς ἀντίποδας ἐξ ἀμοιβῆς φερόμενοι. οἱ δὲ περὶ Ἐπιμενίδην ἄρρενα καὶ θήλειαν ἐμύθευσαν τοὺς Διοσκόρους, τὸν μὲν αἰῶνα, ὥσπερ μονάδα, τὴν δὲ φύσιν, ὡς δυάδα, καλέσαντες· ἐκ γὰρ μονάδος καὶ δυάδος ὁ πᾶς ζωογονικὸς καὶ ψυχογονικὸς ἐξεβλάστησεν ἀριθμός. ἰστέον δὲ κατὰ ταύτην τὴν ἡμέραν τοὺς ἐρίφους δύεσθαι καὶ τροπὴν γίνεσθαι κατὰ Φίλιππον. Πρὸ δεκαπέντε Καλενδῶν Φεβρουαρίων ὁ Δημόκριτος λέγει δύεσθαι τὸν δελφῖνα καὶ τροπὴν ὡς ἐπὶ πολὺ γίνεσθαι. πρὸ δεκατριῶν Καλενδῶν Φεβρουαρίων ὁ μὲν Εὐκτήμων τὸν καρκῖνον δύεσθαι, ὁ δὲ Κάλλιππος τὸν ὑδροχόον ἀνίσχειν λέγει, ὃν Δευκαλίωνα Ἵππαρχος καλεῖ... βήσσαις καὶ χαράδραις τῶν ὀρῶν. πρὸ δεκαδύο Καλενδῶν Φεβρουαρίων Εὔδοξος τὸν ὑδροχόον ἀνίσχειν λέγει. πρὸ δεκαμιᾶς Καλενδῶν Φεβρουαρίων τὸν ἥλιον ἐν ὑδροχόῳ γενέσθαι ὁ Καῖσαρ λέγει, ὁ δὲ Εὔδοξος ἀνίσχειν αὐτὸν καὶ βροχὰς σημαίνειν·","english":"That the chief priests among the Romans were called pontifices, just as in Athens in olden times all the interpreters of the ancestral rites and chief priests—administrators of all things—were called bridge-men (gephyraioi), because they served as priests at the bridge of the river Spercheius in honor of the Palladium. For the Romans call a bridge pons, and bridge-timber pontilia. Whence also they were called praxiergiae, as it were fulfillers of rites. For this is what pontifex means, from being powerful in works.\n\nOn the eighteenth day before the Kalends of February, Varro says a battle of winds occurs, and Democritus says the southwest wind comes with rain. The philosophers say the Dioscuri are the hemisphere beneath the earth and above the earth; they die alternately, in mythical fashion, as it were carried in turn beneath the antipodes. But those around Epimenides mythologized the Dioscuri as male and female, calling the one Aeon, as a monad, and the other Nature, as a dyad; for from the monad and the dyad all the life-generating and soul-generating number sprang forth. It should be known that on this day the kids set and a turning occurs, according to Philip. Fifteen days before the Kalends of February, Democritus says the dolphin sets and a turning for the most part occurs. Thirteen days before the Kalends of February, Euctemon says the crab sets, and Callippus says the water-bearer rises, whom Hipparchus calls Deucalion... in glens and ravines of the mountains. Twelve days before the Kalends of February, Eudoxus says the water-bearer rises. Eleven days before the Kalends of February, Caesar says the sun comes to be in the water-bearer, and Eudoxus says it rises and signifies rains.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"τῇ δὲ πρὸ δέκα Καλενδῶν Φεβρουαρίων ὁ Δημόκριτος ἄνεμον λίβα πνεῦσαι λέγει.\n\nὍτι Φάβιος ὁ βουλευτὴς κατεδικάσθη ὑπὸ τῆς βουλῆς, ὅτι παρὰ τὸν διωρισμένον τῷ νόμῳ ἄργυρον ἐδείκνυτο κεκτημένος. οὐδὲ γὰρ ἐφεῖτο παρὰ τὴν ἀξίαν κεκτῆσθαί τινι, ἀλλ' οὐδὲ σηρικῇ χρῆσθαι ἐσθῆτι τοῖς τυχοῦσι, κἂν εὔποροι εἶεν, μόνοις δὲ τοῖς πατρικίοις τοῦτο κατ' ἐξαίρετον ἀνενήνεκτο. Τὸν Δομετιανὸν δεσπότην ἐκάλουν, ἀλλ' οὐ βασιλέα, διὰ τὸ τυραννικὸν αὐτοῦ.\n\nΤὴν Ἥραν ἔνιοι τῶν φυσικῶν τὸ ὕδωρ εἶναι ἀξιοῦσι, τὸν δὲ Δία τὸ πῦρ· μίξει δὲ ὑγρότητος καὶ θερμότητος τίκτεσθαι τοὺς καρπούς. ἀλλὰ καὶ Σελήνην αὐτὴν θεολογοῦσιν, οἷα ἐπὶ τῆς ὑγρᾶς οὐσίας τεταγμένην, καὶ τὸν Ἄρεα ἐξ αὐτῆς τεχθῆναι\n\nλέγουσιν, ἀντὶ τοῦ ταῖς συνθλίψεσι τῶν νεφελῶν τὸ ἀέριον καὶ δραστικὸν πῦρ· καὶ ταῶνα τὸν ὄρνιθα τοῖς ἱεροῖς τῆς Ἥρας οἱ φυσικοὶ διδόασιν οἱονεὶ τὸν ἀστερωπὸν ἀέρα ἤτοι οὐρανόν.\n\nὍτι τὴν Ἀθηνᾶν οἱ περὶ τὸν Κίγκιον πνεῦμα θεῖον εἶναι βούλονται καὶ ἄφθαρτον· ὅθεν καὶ Ἀθάναν αὐτὴν παρὰ τὸ ἀθάνατον Εὐριπίδης καλεῖ· ταύτην τε ἐκ τῆς κεφαλῆς τοῦ Διὸς προελθεῖν ὡσανεὶ ἐκ τοῦ οὐρανοῦ· κεφαλὴ γὰρ τοῦ παντὸς κόσμου οὐρανὸς κατὰ τοὺς Δία τὸν ἅπαντα καλοῦντας κόσμον. Τριτογένειαν δὲ αὐτὴν καὶ Τριτωνίδα καλοῦσιν, οὐ διὰ τὴν ἐκ Τρίτωνος κατὰ τοὺς ποιητὰς γένεσιν, ἀλλὰ διὰ τὸ τρισσὰς εἶναι τὰς τῆς ψυχῆς ἐνεργείας. καὶ οἱ Χαλ δαῖοι δέ φασι τὴν ψυχὴν ἁπλῆν εἶναι καὶ νοερὰν καὶ λογικὴν, προϊοῦσαν δὲ ἐκ τῶν νοητῶν ἐπὶ τὸν αἰσθητὸν κόσμον ἀπὸ μὲν τοῦ αἰθέρος προσλαμβάνειν τὸ θυμικόν· καὶ γὰρ ἐμπύριος ὁ αἰθήρ·","english":"On the day before the tenth of the Kalends of February, Democritus says that a southwest wind blew.\n\nThat Fabius the senator was condemned by the senate, because he was shown to have acquired silver beyond the amount fixed by law. For it was not permitted for anyone to possess beyond his rank, nor even for ordinary persons to use silk clothing, even if they were wealthy, but this was granted as a special privilege to the patricians alone. They called Domitian \"master,\" but not \"king,\" because of his tyrannical nature.\n\nSome of the natural philosophers maintain that Hera is water, and Zeus is fire; and that by the mixture of moisture and heat the fruits are produced. But they also theologize her as Selene, inasmuch as she is set over the moist substance, and they say that Ares was born from her, meaning by this the airy and active fire from the compression of the clouds; and the natural philosophers assign the peacock, the bird, to the sacred rites of Hera, as it were the starry air, that is, the heaven.\n\nThat Athena, according to Cingius and his school, is a divine and incorruptible spirit; whence also Euripides calls her Athana, from \"immortal.\" And she came forth from the head of Zeus, as it were from heaven; for the head of the whole universe is heaven, according to those who call Zeus the entire universe. They call her Tritogeneia and Tritonis, not because of her birth from Triton according to the poets, but because the energies of the soul are threefold. And the Chaldeans also say that the soul is simple and intelligent and rational, and that proceeding from the intelligible things to the sensible world, it receives the spirited part from the aether; for the aether is fiery.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"ἀπὸ δὲ τῆς σεληνιακῆς σειρᾶς τὸ ἐπιθυμητικόν· καὶ γὰρ ὑγρὰ τὴν φύσιν ἡ σελήνη· ὅθεν καὶ αἱ περὶ ἐρώτων μαγγανεῖαι πρὸς τὴν σελήνην οἷα δὴ Ἀφροδίτην ὥς φασι καταπράττονται. οἱ δὲ Ἀθηνᾶν τὸν ἀέρα, Τριτογένειαν δὲ αὐτὴν διὰ τὸ τρισὶ μεταβολαῖς ἀλλοιοῦσθαι τὸν ἀέρα, εἰς ἔαρ δῆλον, θέρος τε καὶ χειμῶνα· γλαυκῶπιν δὲ διὰ τὴν τοῦ ἀέρος ὄψιν ἔγγλαυκον εἶναι. Περσέα δὲ τὸν ἥλιον καὶ Γοργόνα τὴν ἡμέραν ἐκ τοῦ τάχους, οἷον εἰπεῖν, ὅτι διὰ τοῦ ἀέρος ὁ ἥλιος ἀποτρέχων ἀποτέμνει τὰς ἡμέρας, ὑπὸ τῆς Ἀθηνᾶς, οἱονεὶ τῆς προνοίας, τὴν ἅρπην–ἀντὶ τῆς ὀξύτητος–λαβών· καὶ διὰ τοῦτο ἐν τοῖς ὡρολογίοις ἔθος ἐγγλύφεσθαι Γοργόνα ἀντὶ τοῦ τὴν ἡμέραν. ὑγεία ἐστὶν ἡ τῶν ἐναντίων ποιοτήτων κατὰ τὸν σωστικὸν λόγον ἐπικρατοῦσα δύναμις. Οὔλπιος ἐκαλεῖτο ὁ Τραϊανὸς κατὰ τὴν τοῦ πατρὸς προσηγορίαν, Κρινῖτον δὲ αὐτὸν οἱονεὶ εὐπλόκαμον τοῖς Ῥωμαίοις ἐδόκει καλεῖν διὰ τὴν περὶ τὰς τῆς κεφαλῆς αὐτοῦ τρίχας σπουδήν. καὶ τὸ μὲν σῶμα ἦν βραχύς, τὰ δ' ἄλλα ἀγαθὸς τὸν τρόπον ἐν συνασκήσει ὅπλων τε καὶ γυμνασίᾳ σώματος, οὐκ εὐγενοῦς τυγχάνων φαμιλίας· τριβοῦνος γὰρ ἦν πρότερον ἤγουν φύλαρχος. συναισθανόμενος δὲ ὡς ἐραστής ἐστιν ὁ Νερβᾶς τοῦ ὄντος αὐτῷ προαστείου– καὶ γὰρ ὅμοροι μᾶλλον περὶ τὴν κτῆσιν ἀλλήλων ἐτύγχανον–συγγράψας αὐτίκα δωρεᾶς γραμματεῖον ἐπὶ τῷ προαστείῳ τῷ Νερβᾷ προσεκόμισεν· ὁ δὲ ἀγασθεὶς τὸν Τραϊανὸν εἰς υἱοθεσίαν ἔλαβεν, ἔνθα γίνεται αὐτῷ πάροδος ἐπὶ τὴν βασιλείαν, ἐπεὶ θᾶττον ὁ Νερβᾶς ἐτελεύτα. αἰσθόμενος δέ, ὅτι διεβάλλετο ἐπὶ οἰνοφλυγίᾳ, παντελῶς οἰνοποσίας ἀπείχετο.","english":"From the lunar series comes the appetitive faculty; for the moon is by nature moist, whence also the sorceries concerning love are performed with reference to the moon, as being Aphrodite, as they say. Some say Athena is the air, and she is called Tritogeneia because the air is altered by three changes—clearly into spring, summer, and winter; and glaukopis because the appearance of the air is gleaming. Perseus is the sun and the Gorgon is the day, from speed, so to speak, because the sun, running through the air, cuts off the days, having received the sickle—instead of sharpness—from Athena, that is, from providence; and for this reason it is customary in clocks to engrave a Gorgon instead of the day. Health is the power prevailing over the opposing qualities according to the preservative principle. Trajan was called Ulpius according to his father's surname, but it seemed to the Romans that he was called Crinitus, as it were \"fair-haired,\" because of his care for the hairs of his head. And in body he was short, but otherwise good in character, in the practice of arms and bodily exercise, though he happened to be of no noble family; for he was previously a tribune, that is, a phylarch. And Nerva, perceiving that he was a lover of the suburb that belonged to him—for they happened to be rather close neighbors regarding each other's property—immediately wrote a deed of gift for the suburb and brought it to Nerva; and he, admiring Trajan, took him in adoption, whereby a path to the kingship opened for him, since Nerva died shortly after. And perceiving that he was slandered for drunkenness, he kept entirely away from drinking wine.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"τὸ Ἀδραμύττειον, πόλιν Ἀσίας, ὁ Τραϊανὸς ἔκτισεν λεγομένην ἀπὸ Ἀδραμύττου τοῦ ἀδελφοῦ Κροίσου· ὄνομα δὲ αὐτῇ τὸ πάλαι Ὑποπλάκιοι Θῆβαι.\n\nΤί μοι πλῆθος τῶν θυσιῶν ὑμῶν; λέγει κύριος· πλήρης εἰμὶ ὁλοκαυτωμάτων κριῶν, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ' ἂν ἔρχησθε ὀφθῆναί μοι· τίς γὰρ ἐξεζήτησε ταῦτα ἐκ τῶν χειρῶν ὑμῶν; πατεῖν τὴν αὐλήν μου οὐ προσθήσεσθε. ἐὰν φέρητε σεμίδαλιν, μάταιον· θυμίαμα βδέλυγμά μοί ἐστι. τὰς νουμηνίας ὑμῶν καὶ τὰ σάββατα καὶ ἡμέραν μεγάλην κλητὴν οὐκ ἀνέχομαι· νηστείαν καὶ ἀργίαν καὶ τὰς νουμηνίας ὑμῶν καὶ τὰς ἑορτὰς ὑμῶν μισεῖ ἡ ψυχή μου· ἐγενήθητέ μοι εἰς πλησμονήν.\n\nΦεβρουάριος. Τῷ Φεβρουαρίῳ μηνὶ ἀπὸ Φεβρούας θεᾶς οὕτω προσαγορευομένης τὸ ὄνομα γέγονεν· Φεβρούαν δὲ θεὰν ἔφορον καὶ καθαρτικὴν τῶν πραγμάτων οἱ Ῥωμαῖοι παρέλαβον. Ἀνύσιος δὲ ἐν τῷ περὶ μηνῶν Φεβροῦον τὸν καταχθόνιον εἶναι τῇ Θούσκων φωνῇ λέγει, θεραπεύεσθαι δὲ πρὸς τῶν Λουπερκῶν ὑπὲρ ἐπιδόσεως τῶν καρπῶν. ὁ δὲ Λαβεὼν ἀπὸ τοῦ πένθους λέγει κληθῆναι τὸν Φεβρουάριον· φέβερ γὰρ παρὰ Ῥωμαίοις τὸ πένθος προσαγορεύεται· κατ' αὐτὸν δὲ τοὺς","english":"Adramyttium, a city of Asia, was founded by Trajan, called after Adramys the brother of Croesus; and its name in ancient times was Hypoplacian Thebes.\n\nTo what purpose is the multitude of your sacrifices to me? says the Lord: I am full of the burnt offerings of rams, and the fat of lambs, and the blood of bulls and of goats I do not want, nor if you come to appear before me; for who has required these things at your hands? You shall not proceed to tread my court. If you bring fine flour, it is vain; incense is an abomination to me. Your new moons and sabbaths and the great called day I cannot endure; my soul hates your fasting and idleness and your new moons and your feasts; you have become to me a fullness.\n\nFebruary. The month February has its name from Februa, a goddess so called; and the Romans received Februa as a goddess presiding over and purifying matters. Anyseus, in his work On Months, says that Februus is the subterranean god in the language of the Tuscans, and that he is propitiated by the Luperci for the increase of fruits. But Labeo says that February was named from mourning; for \"fever\" among the Romans is the name for mourning; and according to him the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"κατοιχομένους ἐτίμων· ἀλλὰ μὴν καὶ φεβρουᾶρε τὸ καθᾶραι τὰ ποντιφικάλια βιβλία καλεῖ, Φέβρον τὸν Πλούτωνα. ὅτι τὸ ὑπὸ σελήνην δαιμόνιον φῦλον τριχῆ διῄρηται κατὰ τὸν Ἰάμβλιχον· καὶ τὸ μὲν πρόσγειον αὐτοῦ τιμωρόν, τὸ δὲ ἀέριον καθαρτικόν, τὸ δὲ πρὸς τῇ σεληνιακῇ ζώνῃ σωτήριόν ἐστιν, ὃ δὴ καὶ ἡρωϊκὸν ἴσμεν· ἡγεῖσθαι δὲ λέγεται παντὸς τούτου μέγιστός τις δαίμων· οὗτος δ' ἂν εἴη μᾶλλον ὁ Πλού των, ὥς φησιν ὁ αὐτὸς Ἰάμβλιχος. τὸν Φεβρουάριον μῆνα Ἥρᾳ ἀνατεθῆναι ἀξιοῦσι διὰ τὸ τὴν Ἥραν παρὰ τοῖς φυσικοῖς δοκεῖν εἶναι τὸν ὕπτιον ἀέρα· ὁ δὲ καθαρμὸς ἄντικρυς τῷ ἀέρι ἁρμόδιος. ἐκαθαίροντο δὲ οἱ ναοὶ καὶ τὰ ἱερὰ σκεύη ἐπὶ τούτου τοῦ μηνός· ὁμοίως δὲ καὶ ἐπὶ τῶν ἰδιωτικῶν πάντες τοῦ καθαρμοῦ ἀντείχοντο. ὅτι δὲ ἐν τῷ Φεβρουαρίῳ αἱ χοαὶ τῶν κατοιχομένων ἐτελοῦντο, διὰ τοῦτο ὁ Νουμᾶς αὐτὸν ἠλάττωσεν, ἀνόσιον εἶναι κρίνων ἴσα τοῖς ἄλλοις τιμᾶσθαι τὸν τοῖς γε τὸ πᾶν ἐλαττοῦσι χθονίοις ἐγκείμενον. οὐ μόνον δὲ Φεβρουάριος ἀλλὰ καὶ Φεβρουάτος λέγεται, διὰ τὴν τούτου ἔφορον καὶ Φεβρουάταν καὶ Φεβρουάλεμ τοῖς ἱεροῖς ἀναφέρεσθαι. Οἱ τῶν Ῥωμαίων τὴν φυσικὴν ἱστορίαν συγγράφοντές φασι, σπέρμα τῇ μήτρᾳ καταβαλλόμενον ἐπὶ μὲν τῆς τρίτης ἡμέρας ἀλλοιοῦσθαι εἰς αἷμα, καὶ πρώτην διαζωγραφεῖν τὴν καρδίαν, ἥτις πρώτη μὲν διαπλάττεσθαι, τελευταία δὲ ἀποθνήσκειν λέγεται· εἰ γὰρ ἀρχὴ ἀριθμῶν ὁ τρεῖς, περιττὸς δέ ἐστιν ἀριθμός, ἄρα καὶ ἀρχὴ γενέσεως ἐξ αὐτοῦ. ἐπὶ δὲ τῆς ἐννάτης πήγνυται καὶ εἰς σάρκα καὶ μυελοὺς συγγλοιοῦται·","english":"They honored the dead; and indeed February is the name given to the cleansing of the pontifical books, calling Pluto Pheron. That the race of demons beneath the moon is divided threefold according to Iamblichus: and its terrestrial part is punitive, the aerial part purificatory, and the part near the lunar zone is saviorly, which we know also as the heroic; and a certain greatest demon is said to lead all of this; and this would rather be Pluto, as the same Iamblichus says. They deem the month February consecrated to Hera because Hera seems to the natural philosophers to be the air lying beneath; and cleansing is directly suited to the air. The temples and sacred vessels were cleansed during this month; and likewise in private matters all clung to the cleansing. And because in February the libations of the dead were performed, for this reason Numa diminished it, judging it impious that it be honored equally with the others, since it is assigned to the chthonic deities who diminish the whole. And it is called not only February but also Februatus, because of its overseer, and Februata and Februalem are applied to the sacred rites. Those of the Romans who write natural history say that the seed deposited in the womb on the third day is altered into blood, and first delineates the heart, which is said to be formed first and to die last; for if three is the beginning of numbers, and it is an odd number, then it is also the beginning of generation from it. And on the ninth day it congeals and is coalesced into flesh and marrow.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"ἐπὶ δὲ τῆς τεσσαρακοστῆς εἰς ὄψιν τελείαν καὶ διατύπωσιν ἀποτελεῖσθαι καὶ ἁπλῶς εἰπεῖν τέλειον ἄνθρωπον. ὁμοίως κατὰ ἀναλογίαν τῶν ἡμερῶν καὶ ἐπὶ μηνῶν· ἐπὶ τοῦ τρίτου μηνὸς ἐγκινεῖσθαι ἐχόμενον τῇ μήτρᾳ, ἐπὶ δὲ τοῦ ἐννάτου μηνὸς παντελῶς ἀπαρτίζεσθαι καὶ πρὸς ἔξοδον σπεύδειν. καὶ εἰ μέν ἐστι θῆλυ, κατὰ τὸν ἔννατον μῆνα, εἰ δὲ κρεῖττον, κατὰ τὸν δέκατον ἀρχόμενον, διὰ τὸ τὸν μὲν ἔννατον ἀριθμόν, θῆλυν ὄντα καὶ Σελήνης οἰκεῖον, πρὸς τὴν ὕλην ἀναφέρεσθαι, τὸν δὲ δέκατον παντέλειον εἶναι καὶ ἄρρενα. θῆλυ δὲ καὶ ἄρρεν γίνεται κατὰ τὴν τοῦ θερμοῦ ἐπικράτειαν· πλεονάζοντος μὲν τοῦ κατὰ τὸ σπέρμα θερμοῦ, ἅτε τῆς πήξεως ταχείας γινομένης, ἀρρενοῦται τε καὶ διαμορφοῦται ταχέως, ἐλαττουμένης δὲ κατισχύεται ὑπὸ τῆς ἐπιρροῆς καὶ καταγωνιζόμενον θηλύνεται, βράδιον δὲ πηγνύμενον βράδιον καὶ μορφοῦται. ὅτι δὲ ἀληθὴς ὁ λόγος, τὰ μὲν ἄρρενα καὶ τῶν τεσσαράκοντα ἡμερῶν ἐντὸς ἐκτιτρωσκόμενα μεμορφωμένα προπίπτει, τὰ δὲ θήλεα καὶ μετὰ τὰς τεσσαράκοντα ἡμέρας σαρκώδη τε καὶ ἀδιατύπωτα. μετὰ δὲ τὴν κύησιν ἐπὶ τῆς τρίτης τεχθὲν ἀποσπαργανοῦσθαι τὸ βρέφος φασίν, ἐπὶ δὲ τῆς ἐννάτης ἰσχυροποιεῖσθαι καὶ ἁφὴν ὑπομένειν· ἐπὶ δὲ τῆς τεσσαρακοστῆς προσλαμβάνειν τὸ γελαστικὸν καὶ ἄρχεσθαι ἐπιγινώσκειν τὴν μητέρα. ἐπὶ δὲ τῆς ἀναστοιχειώσεως τοὺς ἴσους φασὶν ἀριθμοὺς αὖθις ἐξ ὑποστροφῆς παραφυλάττειν τὴν φύσιν, καὶ δι' ὧν συνέστη, δι' αὐτῶν αὖθις ἀναλύεσθαι. τελευτήσαντος γοῦν ἀνθρώπου, ἐπὶ μὲν τῆς τρίτης ἀλλοιοῦται παντελῶς καὶ τὴν ἐπίγνωσιν τῆς ὄψεως διαπόλλυσι τὸ σῶμα·","english":"And at the fortieth [day] it is brought to full form and complete configuration, and, to speak simply, to a perfect human being. Likewise, by analogy with the days, also in the case of months: in the third month it is engendered and clings to the womb, but in the ninth month it is completely finished and hastens toward exit. And if it is female, [this happens] in the ninth month, but if the superior [sex], at the beginning of the tenth, because the number nine, being female and proper to Selene, is referred to matter, while the tenth is altogether perfect and male. And female and male come about according to the predominance of heat: when the heat in the seed is in excess, since the coagulation occurs quickly, it is made male and is formed quickly; but when it is deficient, it is overpowered by the influx and, being defeated, is made female, and coagulating more slowly, it is also formed more slowly. That the account is true [is shown by the fact that] males, even within forty days, when miscarried, come forth fully formed, while females, even after forty days, [come forth] fleshy and unshaped. And after conception, they say, a child born in the third [month] is unswaddled, and in the ninth is strengthened and endures touch; and in the fortieth it acquires the power of laughter and begins to recognize its mother. And in the case of the dissolution back into elements, they say that nature again, by way of return, preserves the same numbers, and that by the same [numbers] through which it was constituted, it is again dissolved. When a human being, then, has died, in the third [day] the body is completely changed and utterly loses the recognition of its appearance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"ἐπὶ δὲ τῆς ἐννάτης διαρρεῖ σύμπαν, ἔτι σωζομένης αὐτῷ τῆς καρδίας· ἐπὶ δὲ τῆς τεσσαρακοστῆς καὶ αὕτη συναπόλλυται τῷ παντί. διὰ τοῦτο τρίτην ἐννάτην καὶ τεσσαρακοστὴν ἐπὶ τῶν τεθνηκότων φυλάττουσιν οἱ ἐναγίζοντες αὐτοῖς, τῆς τέ ποτε συστάσεως τῆς τε μετ' ἐκείνην ἐπιδόσεως καὶ τὸ δὴ πέρας τῆς ἀναλύσεως ἐπιμιμνησκόμενοι. Ὅτι Γάλλων παραλαβόντων τὴν Ῥώμην ὁ Κάμιλλος συναγείρας πλῆθος ἀθρόον ἐμπίπτει τοῖς πολεμίοις· καὶ μάχης κρατερᾶς γενομένης κλασθέντων αὐτοῖς τῶν ξιφῶν σὺν καὶ τοῖς ὅπλοις–οὔπω γὰρ σιδηροῖς ἐχρῶντο Ῥωμαῖοι θώραξι, χαλκοῖς δὲ κατὰ τὴν παλαιότητα– τὸ λοιπὸν εἰς χεῖρας ἐλθεῖν ἕλκειν τε ἀλλήλους ἔκ τε τῶν λοφιῶν τῶν περικεφαλαιῶν καὶ ἐξ αὐτῶν μέντοι τῶν τοῦ πώγωνος τριχῶν· τέλος δὲ τοὺς βαρβάρους ἀπήλασε καὶ\n\nῬώμην ἐρρύσατο καὶ δεύτερος Ῥωμύλος ὠνομάσθη. καὶ οὕτως ἀποκείρειν τε τοὺς πώγωνας ἐπ' ἄκρου καὶ σιδηροῦς τοὺς θώρακας κατασκευάζειν τέτακται καὶ ἄνευ λοφιῶν τὰς περικεφαλαίας ἔχειν.","english":"And on the ninth day the whole [body] dissolves, while the heart is still preserved in it; and on the fortieth day this too perishes together with the whole. For this reason those who make offerings to the dead observe the third, ninth, and fortieth days, recalling both the original formation and the development after it, and indeed the end of dissolution. That when the Gauls had seized Rome, Camillus gathered a multitude and fell upon the enemy all at once; and when a fierce battle took place and their swords were broken along with their weapons—for the Romans did not yet use iron breastplates, but bronze ones, in accordance with antiquity—the rest [of the fighting] came to hands and they dragged one another both by the crests of their helmets and indeed by the very hairs of their beards; and finally he drove the barbarians off and saved Rome and was named a second Romulus. And thus it was ordained that they cut their beards at the tip and fashion iron breastplates and have helmets without crests.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"ἐν τῇ πρὸς δῆμον ὀρατίωνι οἱονεὶ προσ φωνήσει. ὅτι σπαθάριος ὁ σωματοφύλαξ ἐστίν, καὶ φαυρικίσιοι οἱ τῶν ὅπλων δημιουργοί. Εἰδοῖς Φεβρουαρίαις· ἀπὸ ταύτης τῆς ἡμέρας ἀπὸ ὥρας ἕκτης διὰ τὰς τῶν κατοιχομένων χοὰς τὰ ἱερὰ κατησφαλίζοντο, καὶ οἱ ἄρχοντες ἐν σχήματι ἰδιωτῶν προῄεσαν ἄχρι τῆς πρὸ ὀκτὼ Καλενδῶν Μαρτίων. αἱ δὲ σώφρονες γυναῖκες–ματρώνας δὲ αὐτὰς οἱ Ῥωμαῖοι καλοῦσιν, οἱ δὲ Ἕλληνες οἰκοδεσποίνας– τοσοῦτον τῆς αἰδοῦς ἐφρόντιζον, ὡς μηδὲ ταῖς πολλαῖς τῶν γυναικῶν ὁμιλεῖν, ἀλλὰ καὶ τόπους τινὰς ἡσυχίους ἐν τοῖς βαλανείοις ἔξω τοῦ πλήθους ἑαυταῖς ἀφορίζειν, οὓς ἔτι καὶ νῦν ματρωνίκια καλοῦσιν. αὗται τοίνυν αἱ σώφρονες τοῖς Βρούτου δαίμοσιν ἐνήγιζον δι' αἰτίαν τοιαύτην· Λουκρητία, γυνή τις Ῥωμαία περιττῶς εὐπρεπής τε καὶ σώφρων, λέγεται βιασθῆναί ποτε ὑπὸ Ταρκυνίου τοῦ τελευταίου τῶν ῥηγῶν ἢ τοῦ αὐτοῦ παιδός· Σούπερβον δὲ αὐτὸν ἡ ἱστορία καλεῖ οἱονεὶ ἀλαζόνα· πρῶτος γὰρ αὐτὸς ὄργανα ποινῶν καὶ μέταλλα ἐξεῦρεν· ὅπως δὲ μὴ μαλάττοιτο τοῖς αἰκισμοῖς τῶν τιμωρουμένων, βοτάνην αὐτοῖς ἐπεδίδου, ἣ γέλωτα ἐνεποίει παρὰ σκοπὸν τοῖς πάσχουσι. γίνεται δὲ καὶ νῦν ἐπὶ Σαρδοῦς τῆς νήσου ἡ τοιαύτη βοτάνη, ὅθεν καὶ Σαρδόνιον γέλωτά φασιν. ἔνθεν τὸν Ταρκύνιον Σούπερβον ἀντὶ τοῦ ἀπηνῆ καὶ ὠμὸν ἐκάλουν· οὐδὲν δὲ ἂν τέκοι μῖσος ὡς ταῦτα.","english":"in the appearance before the people, as it were, in the address. That the spatharius is a bodyguard, and the fabricenses are the makers of weapons. On the Ides of February: from this day, from the sixth hour, on account of the libations to the dead, the sacred places were closed, and the magistrates went about in the dress of private citizens until the eighth day before the Kalends of March. And the modest women—the Romans call them matrons, while the Greeks call them house-mistresses—took such care for modesty that they did not even converse with the many women, but also set apart for themselves certain quiet places in the baths away from the crowd, which even now they call matronikia. These modest women, then, made offerings to the spirits of Brutus for the following reason: Lucretia, a certain Roman woman, exceptionally beautiful and modest, is said to have been violated once by Tarquin, the last of the kings, or by his own son; the history calls him Superbus, as it were, arrogant; for he himself first invented instruments of punishment and mines; and so that they should not be softened by the tortures of those being punished, he gave them a drug which produced laughter, contrary to expectation, in those suffering. And such a drug grows even now on the island of Sardinia, whence they speak of Sardonian laughter. Hence they called Tarquin Superbus, meaning harsh and cruel; for nothing would beget hatred like these things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"ἐκείνη τοίνυν ἡ Λουκρητία, κρείττονα τὴν σωφροσύνην τῆς βασιλικῆς ὁμι λίας ἡγησαμένη, καὶ οὐκ αὐτῆς μόνης ἀλλὰ καὶ ζωῆς αὐτῆς, μεταπεμψαμένη τοὺς ἑαυτῆς ἀφηγησαμένη τε τήν, εἴγε ἄρα ἐβούλετο, λανθάνειν δυναμένην ἁμαρτίαν, ἑαυτὴν παρόντων τῶν τῆς σωφροσύνης μαρτύρων ἀπέσφαξε. κινεῖται οὖν ὁ δῆμος πρὸς τοῦτο καὶ τὸ μῖσος τοῦ τυράννου προσεποιεῖτο, ὃς δραξάμενος καιροῦ ἡγεῖται τοῦ Ῥωμαϊκοῦ δήμου καὶ παρωθεῖται τῆς βασιλείας τὸν Ταρκύνιον. ἐτιμήθη οὖν, ὡς ἐλέγομεν, παρὰ ταῖς Ῥωμαίων γυναιξὶν ὁ Βροῦτος μετὰ θάνατον δημοσίῳ πένθει, οἷα ἔκδικος τῆς σωφροσύνης· καὶ Βρούτας ἑαυτὰς ἠξίουν ὀνομάζεσθαι πρὸς τιμὴν Βρούτου. Βέρνακλον τὸν δημόσιον οἰκέτην οἱ Ῥωμαῖοι καλοῦσιν. ἐπειδὴ εἰς τρεῖς μοίρας ὁ Ῥωμαϊκὸς διῄρητο δῆμος, τρίβους ἡ φυλὴ παρ' αὐτοῖς ὠνομάσθη, καὶ τριβοῦνοι οἱ δήμαρχοι. φροντὶς δὲ ἦν αὐτοῖς τῆς ἱπποδρομίας, ὡς ἐπιτελοῖτο προσηκόντως· καὶ διὰ τοῦτο τριβοῦνος ἔτι καὶ νῦν ἡγεῖται τῶν βολουπτάτων, ἀντὶ τοῦ τῶν τέρψεων. ὅτι ἀγὼν καὶ ἀγωνία ὁ τόπος λέγεται διὰ τὸ κυκλοτερές, παρὰ τὸ μὴ ἔχειν γωνίαν, ἧς εἰς τύπον καὶ στέφανοι κυκλοτερεῖς τοῖς νικῶσιν ἐπετίθεντο. οἱ δὲ τρεῖς ὀβελοὶ τὴν τρίστοιχον φύσιν δηλοῦσιν, ὕδατος πυρὸς γῆς· ἐπ' αὐτῶν γὰρ καὶ μόνων ὁ θάνατος τὴν ἐνέργειαν ἔχει. ὅθεν καὶ τρικάρηνον ὁ μῦθος δίδωσι τῷ Πλούτωνι κύνα, ἀντὶ τοῦ τρίστοιχον· ὁ γὰρ ἀὴρ ζωοποιός ἐστι. διὰ τῶν ὀβελῶν οὖν δηλοῦται, ὡς πρὸς τιμὴν τῶν ὑπὲρ πατρίδος ἀποθνησκόντων τὴν ἀγωνίαν ἐπετέλουν, τριῶν ἁρμάτων καὶ οὐ τεττάρων ἁμιλλωμένων ἐπὶ τῆς ἱπποδρομίας·","english":"That Lucretia, then, esteeming chastity above royal intercourse—and not only above it but above her own life—summoned her own people and, having declared that the sin could have remained hidden if she had so wished, slew herself in the presence of the witnesses of her chastity. The people, therefore, was stirred to this, and it took up hatred against the tyrant, who, seizing the opportunity, leads the Roman people and thrusts Tarquin from the kingship. Brutus, then, as we were saying, was honored among the women of the Romans after his death with public mourning, as the avenger of chastity; and they deemed it worthy to call themselves Brutas in honor of Brutus. The Romans call the public slave a vernaclus. Since the Roman people was divided into three parts, the tribe was named among them a tribus, and the tribunes of the people tribuni. Their concern was for the horse-race, that it be accomplished fittingly; and for this reason a tribune even now is set over the bouleutatoi, in place of the pleasures. That the place is called both agon and agonia because of its circular shape, from its not having a corner, in the likeness of which circular crowns were placed upon the victors. The three obelisks signify the threefold nature—of water, fire, earth; for on these alone death has its operation. Whence also the myth gives Pluto a three-headed dog, in place of threefold; for the air is life-giving. Through the obelisks, then, it is signified that they performed the contest in honor of those who die for their fatherland, with three chariots and not four contending in the horse-race.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"οἱ μὲν ῥουσσάτοι οἱονεὶ ἐρυθροί, οἱ δὲ ἀλβᾶτοι οἱονεὶ λευκοί, οἱ δὲ βίριδες οἱονεὶ ἀνθηροί, πρασίνους δὲ αὐτοὺς νῦν προσαγορεύουσι. καὶ οἱ μὲν ῥουσσάτοι ἠξίουν τοῦ Ἄρεως εἶναι, οἱ δὲ λευκοὶ τοῦ Διός, οἱ δὲ ἀνθηροὶ τῆς Ἀφροδίτης. ὕστερον δὲ καὶ τὸ βένετον· βενέτους δὲ αὐτοὺς ἐπιχωρίως καλοῦσι σιδηροβάφους ἀπὸ τῶν περὶ τὴν Ἀδρίαν Ἑνετῶν τοιαύταις ἐσθῆσι χρωμένων· βένετον δὲ οἱ Ῥωμαῖοι τὸ παρ' ἡμῖν καλλάϊνον χρῶμα προσαγορεύουσιν. οἱ Γάλλοι τοίνυν ἴδιόν τινα τόπον ἐν τῷ ἱππικῷ θεωροῦντες ἐπλήρουν, καὶ Βενέτους αὐτοὺς ἐκ τῶν ἐσθημάτων ὠνόμαζον, καὶ Βενετίαν τὴν χώραν, διὰ τὸ μηδένα ποτὲ κατ' ἐκείνην\n\nεὐπορῆσαι στολῆς. διὰ δὲ τὰ τέσσαρα στοιχεῖα ἐποίησαν τέσσαρας τοὺς ἀγῶνας· τὸ ἀνθηρὸν ἀντὶ πυρός, εἰς τὴν τῆς Ῥώμης τιμήν–Φλῶραν δὲ αὐτὴν ὠνόμαζον, ὥσπερ ἡμεῖς Ἄνθουσαν–δεύτερον τὸ λευκὸν διὰ τὸν ἀέρα, τρίτην τάξιν Ἄρει, καὶ τετάρτην ἄρτι προσληφθεῖσαν Κρόνῳ ἢ Ποσειδῶνι· ἑκατέροις γὰρ τὸ κυανοῦν προσνενέμηται. ῥούσιοι μὲν ἀνέκειντο πυρὶ διὰ τὸ χρῶμα, ὁμοίως πράσινοι γῇ διὰ τὰ ἄνθη, βένετοι Ἥρᾳ, λευκοὶ δὲ ὕδατι. οἱ δέ φασι πράσινον μὲν τὸ ἔαρ, ῥούσιον δὲ τὸ θέρος, βένετον δὲ τὸ φθινόπωρον, λευκὸν δὲ τὸν χειμῶνα. κακοδαιμονίαν οὖν οἰωνίζοντο τὴν χείρονα ψῆφον τὸν ἀνθηρὸν ἀπενέγκασθαι, ὡς αὐτῆς Ῥώμης ἡττηθείσης. τοῦ γὰρ δυτικοῦ κέντρου εἰς τὸ τῆς γῆς στοιχεῖον ἀναφερομένου εἰκὸς ἦν αὐτοῖς μέλειν αὐτῆς.","english":"The Russatoi are, as it were, red; the Albatoi, as it were, white; the Birides, as it were, flowery—though now they call them green. And the Russatoi claimed to belong to Ares, the white to Zeus, and the flowery to Aphrodite. Later there was also the Veneton; and they call them Venetoi in the local tongue, “iron-dyers,” from the Enetoi around the Adriatic who use such garments; for the Romans call the color that is “kallaïnon” among us “veneton.” The Gauls, then, observing a particular place in the hippodrome, used to fill it, and called them Venetoi from their garments, and the region Venetia, because no one ever in that region\n\nhad an abundance of raiment. And because of the four elements they made four factions: the flowery in place of fire, for the honor of Rome—and they called her Flora, just as we call her Anthousa—second the white for the air, third in order to Ares, and fourth, newly adopted, to Kronos or Poseidon; for to both the dark blue has been assigned. The red were dedicated to fire because of the color, likewise the green to earth because of the flowers, the blue to Hera, and the white to water. But some say that green is spring, red is summer, blue is autumn, and white is winter. They therefore took it as an omen of misfortune that the flowery faction received the worse vote, as though Rome herself had been defeated. For since the western center is referred to the element of earth, it was natural for them to care about it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"ὅθεν καὶ Ἑστίαν πρὸ πάντων φαίνονται τιμήσαντες Ῥωμαῖοι, ὥσπερ τὸν πετρογενῆ Μίθραν οἱ Πέρσαι διὰ τὸ τοῦ πυρὸς κέντρον, καὶ τὴν ὑγρὰν οὐσίαν οἱ ὑπὸ τὴν Ἄρκτον διὰ τὸ κέντρον τοῦ ὕδατος, καὶ Ἶσιν Αἰγύπτιοι, ἀντὶ τοῦ τὴν Σελήνην, τὴν τοῦ παντὸς ἀέρος ἔφορον.\n\nΚαθάπερ ἐν τῇ μήτρᾳ τυγχάνον τὸ βρέφος οὐ δεῖται ἑτέρας τροφῆς, ἀλλ' ἐξ αἵματος εἰλικρινοῦς τρέφεται, οὕτως οὐδὲ τοῖς τελευτήσασι κατὰ τὸν πρότερον, ὡς ἐλέγομεν, ἐνιαυτὸν ἐπεχόαζον, ὥσπερ ἐν μήτρᾳ παρὰ τῇ φύσει λανθάνουσιν. αἱ γὰρ χοαὶ παραψυχή τις εἰσεφέρετο τοῖς εἰδώλοις τῶν τετελευτηκότων, γάλα, αἷμα καὶ οἶνος, καὶ σεμίδαλις, καὶ κόγχος, καὶ ἕτερά τινα. χοὰς δὲ αὐτὰς ὠνόμαζον ἐκ τοῦ ἐπεκχεῖσθαι τοῖς τάφοις. σώζεται δὲ καὶ νῦν ἴχνος· ἐν γὰρ τοῖς ἱεροῖς ἄρτον καὶ οἶνον προσφέρομεν. Ὅτι ὁ Αἰγύπτιος Ἑρμῆς ἐν τῷ λόγῳ αὐτοῦ τῷ καλουμένῳ τελείῳ φησὶ τοὺς μὲν τιμωροὺς τῶν δαιμόνων ἐν αὐτῇ τῇ ὕλῃ παρόντας τιμωρεῖσθαι τὸ ἀνθρώπειον κατ' ἀξίαν, τοὺς δὲ καθαρτικοὺς ἐν τῷ ἀέρι πεπηγότας τὰς ψυχὰς μετὰ θάνατον ἀνατρέχειν πειρωμένας ἀποκαθαίρειν περὶ τὰς χαλαζώδεις καὶ πυρώδεις τοῦ ἀέρος ζώνας, ἃς οἱ ποιηταὶ καὶ αὐτὸς ὁ Πλάτων ἐν Φαίδωνι Τάρταρον καὶ Πυριφλεγέθοντα ὀνομάζουσι· τοὺς δὲ σωτηρικοὺς πρὸς τῷ σεληνιακῷ χώρῳ τεταγμένους ἀποσώζειν τὰς ψυχάς. Μάρτιος. Τὸν Μάρτιον, καθὰ καὶ τοῦτο προείπομεν, ἀρχὴν ἐνιαυτοῦ ἐνόμιζον οἱ Ῥωμαῖοι· ἀνετίθουν δὲ αὐτὸν τῷ Ἄρει· οὗτος δὲ πρότερον Ζεφυρίτης ὠνομάζετο καὶ Πρῖμος·","english":"Hence the Romans are seen to have honored Hestia before all things, just as the Persians honored the rock-born Mithras because of the point of fire, and those beneath the Bear honored the moist substance because of the point of water, and the Egyptians honored Isis, that is, the Moon, the overseer of all the air.\n\nJust as the infant in the womb has no need of other nourishment, but is fed from pure blood, so neither did they pour libations for the dead during the first year, as we said, since they lie hidden in nature as in a womb. For the libations were brought as a kind of consolation to the images of the dead—milk, blood, and wine, and fine flour, and a shell, and certain other things. And they called them choai from being poured out upon the tombs. A trace of this is preserved even now; for in the sacred rites we offer bread and wine. That the Egyptian Hermes in his discourse called the Perfect says that the avenging daemons, present in matter itself, punish the human race according to worth, while the purifying ones, fixed in the air, purify the souls after death as they try to run back up, around the hail-like and fiery zones of the air, which the poets and Plato himself in the Phaedo call Tartarus and Pyriphlegethon; and the savior ones, stationed near the lunar region, preserve the souls. March. The Romans considered March, as we also said before this, the beginning of the year; and they dedicated it to Ares; but formerly it was called Zephyrites and Primus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"ὁ γὰρ τὴν Ῥώμην κτίσας Ῥῶμος καὶ τέμενος τοῦ Ἄρεος ἐν αὐτῇ τῷ μηνὶ τούτῳ ἀπαρτίσας Μαρτίου αὐτὴν μετωνόμασεν, τουτέστιν Ἄρεος κατὰ τὴν πάτριον ἐκείνου φωνήν.\n\nΟἱ μυθικοί φασιν· ὁ Ζεὺς συνελθὼν τῇ ἀδελφῇ Ἥρᾳ ἔτεκεν Ἄρεα, οἱονεὶ ὁ αἰθὴρ συναπτόμενος τῷ ἀέρι ἀποθλίβει τὸ ἀέριον πῦρ. οἱ δὲ φυσικοὶ Ἄρεα μὲν οὐχ ὡς οἱ γραμματικῶν παῖδες ἐκ τῆς ἄρσεως καὶ ἀναιρέσεως αὐτὸν ὀνομασθῆναί φασιν, ἀλλ' ἐκ τοῦ ἀρήγειν καὶ συλλαμβάνειν τοῖς κατὰ βίαν καὶ μάχην συμπτώμασιν, ἢ ὡς ἀρκτικὸν καὶ μεταβολῆς αἴτιον· διδόασι δὲ αὐτῷ ὕψωμα τὸν Αἰγόκερων. ὅτι τὸν Μάρ τεμ οἱ Ῥωμαῖοι μόρτεμ ἐκάλουν, οἱονεὶ θάνατον, ἢ κινητὴν τῶν τεχνῶν ἢ Ἄρεα τὸν παρ' ἀρρένων καὶ μόνων τιμώμενον ἢ ἐκ τοῦ μάρνασθαι κατὰ Φιλόξενον, καλεῖται δὲ Αἰγυπτιαστὶ Ἐρτωσί· τοῦτο δὲ σημαίνει παντὸς γένους ζωογονίαν καὶ πάσης οὐσίας καὶ ὕλης κατὰ φύσιν καὶ δύναμιν διατακτικὴν ζωογονικήν. ὁ Ἄρης χαλκοῦ καὶ σιδήρου εὑρέτης ἐγένετο. τὴν δὲ Ἀφροδίτην οἱ φυσικοί, ποτὲ μὲν αὐτῷ, ποτὲ δὲ Ἡφαίστῳ συνάπτουσιν οἱονεὶ τῇ ὑγρᾷ οὐσίᾳ τὴν πυρώδη, ἐξ ὑγροῦ δήπουθεν καὶ θερμοῦ προιέναι τὴν γένεσιν αἰνιττόμενοι· ἢ καί, ἐπειδὴ κοινὸς αὐτοῖς ὁ σκόρπιος, Ἄρεος μὲν ὄντος τοῦ κέντρου, τῶν δὲ χηλῶν Ἀφροδίτης. ἀποστρέφεται δέ, ὥσπερ κατὰ τὸν μῦθον, Ἀφροδίτη τὸν Ἄρην, ἐπειδὴ ὁ χειμὼν ἀκολουθεῖ τῷ τοῦ Ἄρεος ἰδίῳ καταστήματι, ἡ δὲ Ἀφροδίτη εὔκρατος. ὥστε ἐναντίως ἔχουσι πρὸς ἑαυτούς, ἀλλ' οὐ καθόλου· καὶ γὰρ ἀλλήλοις κατὰ","english":"For Romos, who founded Rome, also completed a precinct of Ares in it during this month and renamed it Martius, that is, of Ares in that ancestral tongue of his.\n\nThe mythologists say: Zeus, having come together with his sister Hera, begot Ares—as it were, the aether joined with the air squeezes out the fiery air. But the natural philosophers say that Ares was not named, as the children of the grammarians claim, from arsis and anairesis, but from aregein and syllambanein—that is, from aiding and assisting in the misfortunes that come by force and battle—or as being arktikos and the cause of change; and they assign to him as his exaltation the Capricorn. That the Romans called Martem \"mortem,\" as it were death, either as the mover of arts, or as Ares honored by males and males only, or from marnasthai according to Philoxenus; and in Egyptian it is called Ertoi; and this signifies the life-giving of every kind and the life-giving ordering of every substance and matter according to nature and power. Ares was the discoverer of bronze and iron. Aphrodite the natural philosophers join sometimes to him, sometimes to Hephaestus—as it were the fiery substance to the moist, hinting that generation proceeds, of course, from the moist and the hot; or also because the scorpion is common to them, the sting belonging to Ares and the claws to Aphrodite. And Aphrodite turns away from Ares, as in the myth, since winter follows the proper condition of Ares, while Aphrodite is well-tempered. So that they are disposed in opposition to each other, but not wholly; for they are also [joined] to one another in accordance with","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"τὸ τοῦ καιροῦ προσεχὲς συνάπτεσθαι δοκοῦσι, μετὰ γὰρ χειμῶνα τὸ ἔαρ ἀναφέρεται. θεραπεύεται δὲ ὁ Ἄρης ἤχοις ὅπλων καὶ σάλπιγξι, καὶ διὰ τοῦτο αὐτῷ τὴν πρώτην ἑορτὴν ἐπετέλουν οἱ Ῥωμαῖοι, καλοῦντες αὐτὴν Ἀρμιλούστριον οἱονεὶ καθαρμὸν ὅπλων, μὴ χείματος μὴ ἑτέρας τινὸς περιστάσεως εἰργούσης τὴν κίνησιν τῶν ὅπλων ἐπὶ τῷ τοῦ Ἄρεος πεδίῳ. ὄνομα δὲ αὐτῷ κατ' Αἰγυπτίους Πυρόεις, ὅθεν καὶ Ξανθικὸς παρὰ Μακεδόσιν· Ἕλληνες δὲ αὐτόν, ὡς εἴρηται, Ἄρεα ἐκ τῶν πραγμάτων προσηγόρευον. οὐδὲ γὰρ ἄν τις εὕρῃ κυρίαν θεοῦ προσηγορίαν κατὰ τὸν Ἀπολλόδωρον, ἀλλ' οὐδὲ φύσεως γνώρισμα, ἐπεὶ νῦν μὲν ἄρρενας, νῦν δὲ θηλείας τὰς ἰδέας εἰσάγουσιν οἱ φιλοσοφοῦντες· ἀλλ' ἐκ τῶν ἀποτελεσμάτων ὀνομασίας αὐτοῖς ἔθεντο, ἄρρενας μὲν θεοὺς τὰς δημιουργικὰς δυνάμεις, θηλείας δὲ τὰς ζωογόνους εἰσάγοντες. Ὅτι ἀγαθὸς μάλιστα ὁ Ἄρεος ἀστὴρ καὶ ὁ τοῦ Κρόνου, εἴγε ἀγαθὰ πάντα καὶ φλαῦρον οὐδὲν κατὰ Πλάτωνα, ἀλλὰ τὴν τούτων θειότητα τὰ ὑπὸ σελήνην μὴ φέροντα φθείρεται, ὥς φησιν Ἰάμβλιχος. ὅτι κακοποιὸν τὸν Ἄρην οἱ ἀστρολόγοι φασίν, οὐχ ὅτι τοιοῦτος τὴν φύσιν, ἀλλ' ἐπειδὴ κατιούσαις ταῖς ψυχαῖς ἐπὶ τὴν γένεσιν τῷ τῆς δίκης νόμῳ παρέπεται, κατ' ἀξίαν πράττων ἐπ' αὐταῖς τὰ δίκαια· ἀγαθὸς δὲ ἄρα ὁ τῇ δίκῃ συμμαχῶν. ὅτι πρὸς τοῦ Διαδόχου Πρόκλου ἔστι μαθεῖν, ὅτι οὐκ ἐν ὑπάρξει οὐδὲ οὐσίᾳ τὸ κακόν, λέγοντος ὅτι οὐδὲ εἶναι τὸ κακόν ἐστι δυνατόν, μήτε ἐναντίον φανταζόμενον ὡς ἀγαθόν. ὅτι τοῦ ἀγαθοῦ ἕνεκα καὶ αὐτὸ τὸ κακόν· ἀλλὰ πάντα γε ἕνεκα τοῦ ἀγαθοῦ· καὶ τὸ θεῖον ἀναίτιον τοῦ κακοῦ·","english":"They seem to connect what is next in season; for after winter spring is brought back. Ares is honored with the clash of arms and with trumpets, and for this reason the Romans performed the first festival to him, calling it Armilustrium, as it were a purification of arms, since neither winter nor any other circumstance hindered the movement of arms on the plain of Ares. His name among the Egyptians is Pyroeis, whence also Xanthikos among the Macedonians; but the Greeks, as has been said, called him Ares from his deeds. For no one could find a proper name of a god according to Apollodorus, nor indeed a mark of nature, since those who philosophize introduce the forms now as male, now as female; but they assigned names to them from their effects, introducing the male gods as creative powers and the female as life-generating. That the star of Ares is especially good, and that of Kronos, if indeed all things are good and nothing base according to Plato, but their divinity—things under the moon that do not endure are destroyed, as Iamblichus says. That the astrologers call Ares maleficent, not because he is such by nature, but because he accompanies souls descending to generation by the law of justice, doing what is just upon them according to their worth; and good indeed is he who allies with justice. That it is possible to learn from the successor Proclus that evil is not in existence nor in substance, saying that it is not even possible for evil to be, nor is it imagined as contrary to good. That for the sake of the good even evil itself exists; but all things are for the sake of the good; and the divine is not the cause of evil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"οὐ γὰρ τὸ κακὸν εἴη κακὸν ἐκεῖθεν, ἀλλ' ἐξ ἄλλων αἰτίων, καὶ οἷς τὸ γεννᾶν οὐ κατὰ δύναμιν ἀλλὰ κατ' ἀσθένειαν ὑπάρχει· διό μοι δοκεῖ καὶ ὁ Πλάτων περὶ τὸν πάντων βασιλέα τὰ πάντα θέμενος, καὶ αὐτὸ διδοὺς εἶναι τὸ κακὸν ὥσπερ ἀγαθὸν φανταζόμενον· εἰ γὰρ αὐτὸ τῶν ὄντων ἐστίν, οὕτω τε ἂν αὐτὸ ἁπάντων αἴτιον προσειπεῖν χρεών· καὶ οὐχ ἁπλῶς ἁπάντων οὐδὲ τῶν κακῶν, ἀλλὰ καὶ τούτων ἀναίτιον καὶ παντὸς τοῦ ὄντος αἴτιον· ὥστε οὐ ποιοῦσιν οἱ θεοὶ τὸ κακόν, ἀλλ' ὡς ἀγαθόν, καὶ ἀναιροῦσιν αὐτὸ ὡς κακόν. ὅρος γάρ ἐστι κακοῦ οὐκ οὐσία ζῶσα καὶ ἔμψυχος ἀλλὰ διάθεσις ἐν ψυχῇ ἐναντίως ἔχουσα πρὸς ἀρετὴν διὰ τὴν τοῦ καλοῦ ἀπόπτωσιν ταῖς ῥᾳθυμίαις ἐγγινομένη. λάβοι οὖν ἄν τις εὐσεβῶς καὶ τοὺς λεγομένους κακοποιοὺς τῶν πλανήτων, οὐκ ὄντας μὲν τοιούτους τὴν φύσιν, συντελοῦντας δὲ εἰς τὴν τοῦ παντὸς διοίκησιν· εἰ γὰρ ψύχει μὲν ὁ Κρόνος, ὁ δὲ Ἄρης θερμαίνει, ἄρα συντελοῦσι τῇ γενέσει, καὶ καθ' ἑαυτὰ μὲν φθαρτικά ἐστι, κιρνώμενα δὲ σωτήρια. Ὅτι ὁ Πτολεμαῖος ἐν τῇ ἁρμονικῇ· ὡρισμένοι, φησίν, εἰσὶν οἱ ἀριθμοί, δι' ὧν ἐν πᾶσι τοῖς πρὸς ἄλληλα συμβαίνουσι καὶ ἁρμοζομένοις ὁμολόγος γίνεται συμφωνία· καὶ οὐδ' ὁτιοῦν δύναταί τινι, εἰ μὴ διὰ τούτων τῶν ἀριθμῶν συνελθεῖν. εἰσὶ δ' οὗτοι· ἐπίτριτος ἡμιόλιος σπονδεῖος διπλάσιος τριπλάσιος τετραπλάσιος.","english":"For evil would not be evil from that source, but from other causes, and from those in whom generation comes about not through power but through weakness. Therefore it seems to me that Plato too, having placed all things around the King of all, also grants that evil itself exists, appearing as it were as good. For if it is among beings, then one must accordingly call it the cause of all things—and not simply of all things, nor of evils either, but he is the cause of these too, and the cause of all that exists; so that the gods do not make evil, but rather as good, and they destroy it as evil. For the definition of evil is not a living and ensouled substance, but a disposition in the soul that is disposed contrary to virtue, arising through sloth from the falling away of the good. One might therefore piously understand also the so-called maleficent planets, which are not such by nature, but contribute to the governance of the whole. For if Kronos cools and Ares heats, then they contribute to generation, and in themselves they are destructive, but when mingled they are preservative. That Ptolemy in the Harmonics says: there are definite numbers through which, in all things that come together and are harmonized with one another, a concordant symphony arises; and nothing can come together with anything except through these numbers. And these are: the epitritic (4:3), the hemiolic (3:2), the spondaic (2:1), the double, the triple, the quadruple.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"Ὅτι τὸ μὲν αἰσθητὸν ἐξ ἡλίου, τὸ δὲ φυσικὸν ἐκ τῆς σεληνιακῆς σφαίρας πρὸς ἡμᾶς παραγίνεται, καὶ τῇ τῶν φώτων ἑκατέρων εὐποιΐᾳ κατ' ἐξαίρετον ἥδε συνέστηκεν ἡμῖν ἡ ζωὴ ἢ μέντοι ἡμετέρα ἀναστροφὴ καὶ αἱ τῶν πράξεων προκοπαὶ τοῦτο μὲν πρὸς τὰ δύο ταυτὶ φῶτα, τοῦτο δὲ καὶ πρὸς τοὺς πέντε πλάνητας ἀναφέρονται· ἀλλὰ τούτων τῶν ἀστέρων ἄλλους μὲν ἡ μεσιτεία τῶν ἀνωτέρω μνημονευθέντων ἀριθμῶν καλῶς μετὰ τῶν φώτων ἑνοῖ καὶ συνάπτει. ἄλλος δὲ οὐδεὶς ἀριθμοῦ σύνδεσμος συμβιβάζει μετὰ τῶν φώτων· οὐκοῦν οἱ μὲν τῆς Ἀφροδίτης καὶ τοῦ Διὸς ἀστέρες διὰ τούτων τῶν ἀριθμῶν ἑκατέρῳ τῶν φώτων συνάπτονται, ἀλλ' ὁ μὲν τοῦ Διὸς τῷ ἡλίῳ διὰ πάντων, τῇ δὲ σελήνῃ διὰ πλειόνων, ὁ δὲ τῆς Ἀφροδίτης τῇ μὲν σελήνῃ διὰ πάντων, τῷ δ' ἡλίῳ διὰ πλειόνων ἁρμόζεται ἀριθμῶν. ἐντεῦθεν εἰ καὶ τὰ μάλιστα τούτων ἑκάτερον ἀγαθοποιόν, ὁ τοῦ Διὸς ὅμως ἀστὴρ σὺν ἡλίῳ λυσιτελέστερός\n\nἐστι, καὶ ὁ τῆς Ἀφροδίτης σὺν τῇ σελήνῃ· οἱ δὲ τοῦ Κρόνου καὶ Ἄρεος ἀστέρες οὕτως οὐκ ἔχουσι πρὸς τὰ φῶτα σύμβασιν, ὥς τινι μέντοι ἐσχάτῃ ἀριθμῶν ἐμφάσει τὸν μὲν Κρόνον πρὸς τὸν ἥλιον ἀφορᾶν, τὸν δὲ Ἄρην πρὸς τὴν σελήνην. καὶ διὰ ταῦτα ἧττον ὠφέλιμοι τῇ ἀνθρωπίνῃ δοκοῦσι ζωῇ· τί δὲ δήποτε καὶ αὐτοὶ ἔσθ' ὅτε καὶ πλοῦτον καὶ περιφάνειαν τοῖς ἀνθρώποις παρέχειν πιστεύονται, ἑτέρᾳ τοῦτο ἐξετάσει προσήκει.","english":"That the perceptible comes from the sun, but the natural comes to us from the lunar sphere, and by the beneficence of both lights this life of ours is constituted in an exceptional manner; yet our conduct and the advances of our actions are referred partly to these two lights, partly also to the five planets. But of these stars, the mediation of the numbers mentioned above joins and unites some well with the lights. No other bond of number brings others into harmony with the lights. Therefore the stars of Aphrodite and of Zeus are joined to each of the two lights through these numbers: the star of Zeus to the sun through all of them, but to the moon through more; and the star of Aphrodite is fitted to the moon through all, but to the sun through more numbers. Hence, although each of these is especially beneficent, the star of Zeus with the sun is nevertheless more advantageous, and that of Aphrodite with the moon. But the stars of Kronos and Ares do not have such a conjunction with the lights, except that by some last appearance of numbers Kronos looks toward the sun and Ares toward the moon. And for this reason they seem less beneficial to human life. But why they too are sometimes believed to provide wealth and distinction to men belongs to another examination.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"ὅ γε μὴν Πλωτῖνος ἐν βιβλίῳ τῷ ἐπιγραφομένῳ «ὅπως ποιεῖ τὰ ἄστρα» περὶ τούτου ἀποφαινόμενός φησι, μηδὲν ἢ δυνάμει ἢ ἐξουσίᾳ τούτων τοῖς ἀνθρώποις συμβαίνειν, ἀλλ' ἅπερ ἡ τῆς θείας οἰκονομίας ἀνάγκη ἑκάστοις ἐκύρωσεν, οὕτω διὰ τοῦ τῶν ἑπτὰ τούτων προποδισμοῦ ἢ στηριγμοῦ ἢ ὑποποδισμοῦ δείκνυσθαι, ὥσπερ καὶ οἰωνοὶ ἤτοι περιπτάμενοι ἢ ἀτρεμοῦντες τὰ μέλλοντα ταῖς πτέρυξιν ἢ ταῖς φωναῖς σημαίνουσιν εἰδότες. τοῦ Πλωτίνου ἐκ τοῦ αὐτοῦ λόγου· «σημαίνει–ἤγουν τὰ ἄστρα–μὲν οὖν πάντα ὅσα ἐν αἰσθητῷ, ποιεῖ δὲ ἄλλα, ὅσα φανερῶς ποιεῖ· ἡμεῖς δὲ ψυχῆς ἔργα κατὰ φύσιν ποιοῦμεν, ἕως μὴ ἐσφάλημεν ἐν τῷ πλήθει τοῦ παντός· σφαλέντες δὲ ἔχομεν δίκην.» Ὅτι ὡς αὐτός φησι Πλωτῖνος· «Πλάτωνι δὲ ὁ ἀτρακτός ἐστι τό τε πλανώμενον καὶ τὸ ἀπλανὲς τῆς περιφορᾶς· καὶ αἱ Μοῖραι δὲ καὶ ἡ Ἀνάγκη μήτηρ οὖσα στρέφουσι καὶ ἐν τῇ γενέσει ἑκάστου ἐπικλώθουσι καὶ δι' αὐτῆς εἶσιν εἰς γένεσιν τὰ γεννώμενα· ἔν τε Τιμαίῳ θεὸς μὲν ὁ ποιήσας τὴν ἀρχὴν τῆς ψυχῆς δίδωσιν· οἱ δὲ φερόμενοι θεοὶ τὰ δεινὰ καὶ ἀναγκαῖα πάθη, θυμοὺς καὶ ἐπιθυμίας, καὶ ἡδονὰς καὶ λύπας αὖ, καὶ ψυχῆς ἄλλο εἶδος, ἀφ' οὗ τὰ παθήματα ταυτί. οὗτοι γὰρ οἱ λόγοι συνδέουσιν ἡμᾶς τοῖς ἄστροις, παρ' αὐτῶν ψυχὴν κομιζομένους καὶ ὑποτάττουσι τῇ ἀνάγκῃ ἐνταῦθα ἰόντας· καὶ ἤθη τοίνυν παρ' αὐτῶν καὶ κατὰ τὰ ἤθη πράξεις, καὶ πάθη ἀπὸ ἕξεως παθητικῆς οὔσης· ὥστε τί λοιπὸν ἡμεῖς, ἢ ὅπερ ἐσμὲν κατ' ἀλήθειαν ἡμεῖς, οἷς καὶ κρατεῖν τῶν παθῶν ἔδωκεν ἡ φύσις· καὶ γὰρ ὅμως ἐν τούτοις τοῖς κακοῖς διὰ τοῦ σώματος ἀπειλημμένοις ἀδέσποτον ἀρετὴν θεὸς ἔδωκεν.","english":"Plotinus himself, in the book entitled \"How the Stars Act,\" declares concerning this matter, saying that nothing happens to men either by their power or by their authority, but that whatever the necessity of divine providence has ordained for each, is thus shown through the forward motion or station or retrograde motion of these seven, just as birds, either flying about or keeping still, signify the future by their wings or their voices, knowing it. From the same discourse of Plotinus: \"All things in the perceptible realm signify, but they produce other things, whatever they manifestly produce; and we perform the works of the soul according to nature, as long as we have not erred in the multitude of the universe; but having erred, we have our punishment.\" That, as Plotinus himself says: \"For Plato the spindle is both the wandering and the unwandering part of the revolution; and the Fates and Necessity, who is their mother, turn it and spin at the birth of each, and through her things that are born come into generation; and in the Timaeus the god who made the beginning of the soul gives it; but the gods who are carried along [give] the terrible and necessary passions, spiritedness and desires, and pleasures and pains besides, and another kind of soul, from which these passions come. For these accounts bind us to the stars, receiving soul from them, and subject us to necessity as we come here; and characters too from them, and actions according to characters, and passions from a passive condition; so that what remains for us, except what we truly are, to whom nature has also given the power to rule the passions? For nevertheless, in these evils, taken captive through the body, god has given virtue that is not subject to a master.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"οὐ γὰρ ἐν ἡσύχῳ οὖσιν ἀρετῆς δεῖ ἡμῖν, ἀλλ' ὅταν κίνδυνος ἐν κακοῖς εἶναι ἀρετῆς οὐ παρούσης. διὸ καὶ φεύγειν ἐντεῦθεν δεῖ καὶ χωρίζειν αὑτοὺς ἀπὸ τῶν προσγεγενημένων καὶ μὴ τὸ σύνθετον εἶναι σῶμα ἐψυχωμένον, ἐν ᾧ κρατεῖ μᾶλλον ἡ σώματος φύσις ψυχῆς τι ἴχνος λαβοῦσα, ὡς τὴν ζωὴν τὴν κοινὴν μᾶλλον τοῦ σώματος εἶναι. πάντα γὰρ σωματικὰ ὅλα ταύτης, τῆς δὲ ἑτέρας τῆς ἔξω ἡ πρὸς τὸ ἄνω φορὰ καὶ τὸ καλὸν καὶ τὸ θεῖον, ὧν οὐδεὶς κρατεῖ, ἀλλ' ἢ προσχρῆται, ἵν' ᾖ ἐκεῖνο καὶ κατὰ τοῦτο ζῇ ἀναχωρήσας, ἢ ἔρημος ταύτης τῆς ψυχῆς γενόμενος ζῇ ἐν εἱμαρμένῃ· καὶ ἐνταῦθα τὰ ἄστρα αὐτῷ οὐ μόνον σημαίνει, ἀλλὰ καὶ γίνεται αὐτὸς οἷον μέρος καὶ τῷ ὅλῳ συνέπεται, οὗ μέρος. διττὸς γὰρ ἕκαστος· ὁ μὲν τὸ συναμφότερόν τι, ὁ δὲ αὐτὸς καὶ πᾶς ὁ κόσμος δὲ, ὁ μὲν τὸ ἐκ σώματος καὶ ψυχῆς τινος δεθείσης σώματι, ὁ δὲ ἡ τοῦ παντὸς ψυχὴ ἡ μὴ ἐν σώματι, ἐλλάμπουσα δὲ ἴχνη τῇ ἐν σώματι, καὶ ἥλιος δὴ καὶ τἄλλα διττὰ οὕτω». Ὅτι ἐπειδὴ τόδε τὸ πᾶν ἀρρήτῳ τέχνῃ πεποίκιλται ἁρμονίας τε πλῆρες εὐδαίμονός ἐστιν, ἀνάγκη δήπουθεν ἐξ ὀξέων καὶ βαρέων, προσηνῶν τε καὶ αὐστηρῶν φθόγγων καὶ ῥυθμῶν καὶ τόνων, ἵν' οὕτως εἴπω, συνηρμόσθαι τὴν φύσιν. Ὅτι οἱ παλαιοὶ μετὰ τελευτὴν ἔκαιον τὰ σώματα, συναποθεοῦντες ὥσπερ τῇ ψυχῇ καὶ τὸ σῶμα· καθάπερ γὰρ ἐκείνη πυρώδης τὴν φύσιν καὶ πρὸς τὰ ἄνω σπεύδουσα, οὕτω βαρὺ τὸ σῶμα καὶ ψυχρὸν καὶ πρὸς τὰ κάτω ῥέπον. ἐδόκουν τοίνυν καὶ αὐτὸ τὸ εἴδωλον ἐκκαθαίρειν τοῦ σώματος τῇ τοῦ πυρὸς ἁγιστείᾳ·","english":"For we do not need virtue when we are at rest, but when there is danger of being in evils without virtue present. Therefore one must flee from here and separate oneself from the things that have accrued, and not be a composite, ensouled body, in which the nature of the body prevails more, having received some trace of soul, so that the common life belongs more to the body. For all bodily things are wholly hers, while the other soul, the one outside, has its upward motion and the beautiful and the divine, which no one controls, but either uses them, so that that soul may be there and live according to this by withdrawing, or, having become bereft of this soul, lives in fate; and here the stars not only signify to him, but he himself becomes, as it were, a part and follows the whole of which he is a part. For each person is twofold: the one is the composite, the other is himself and the whole world; the one is what is from body and a soul bound to a body, the other is the soul of the whole, which is not in a body but illuminates traces in the soul that is in a body; and the sun and the rest are thus twofold. That, since this whole has been embroidered by an ineffable art and is full of harmony and blessed, it is surely necessary that its nature be fitted together, so to speak, from sharp and heavy, gentle and harsh sounds and rhythms and tones. That the ancients burned the bodies after death, deifying the body together with the soul, as it were; for just as the soul is fiery in nature and hastens upward, so the body is heavy and cold and inclines downward. They seemed, then, to purify the very image from the body by the sanctification of fire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"οὐ γὰρ ἀληθὴς ὁ λόγος ὁ κατὰ τὸν Ἀναξίμανδρον, ὃς ἐκ τοῦ πυρὸς εἶναι τόδε τὸ πᾶν ἀπεφήνατο, καὶ διὰ τοῦτο πυρὶ παραδοθῆναι πρὸς τῶν ἀρχαίων τὰ σώματα· ἢ κατὰ τοὺς Στωϊκούς, οἳ καθολικὴν ἐκπύρωσιν ἀναμένοντες προαπετέφρουν τοὺς θνήσκοντας· πολλῷ γὰρ πρεσβυτάτῳ τῶν ἐν φιλοσοφίᾳ δογμάτων ἡ τοιαύτη τῶν σωμάτων ἀναστοιχείωσις. τοὺς μέντοι ὀδόντας\n\nοὐκ ἔχοντας φύσεως ἢ πυρὶ ἢ χρόνῳ γοῦν μακρῷ καταναλίσκεσθαι, κατελίμπανον ἐπ' αὐτῆς τῆς πυρᾶς ὡς τὸ λοιπὸν ἀχρήστους πρὸς τὸν τῆς παλιγγενεσίας λόγον ἀποβλέποντες· σφόδρα γὰρ καὶ αὐτοὶ τὸν περὶ αὐτῆς παρεδέχοντο λόγον διὰ τὸ αὖθις ὡς ἐδόκει παλιγγενησόμενον ἄνθρωπον μὴ χρῄζειν ἐπὶ τῆς μητρῴας γαστρὸς ὀδόντων. Ὅτι οὔκ εἰσιν ἀστέρες κακοποιοί, ἀλλὰ πάντες ἀγαθοί· ἀλλ' ἐπεὶ καθ' ἁρμονίαν τὸ πᾶν συνίσταται, οἱ μὲν αὐτῶν εἰσι ξηροί, οἱ δὲ ὑγραίνουσιν, οἱ δὲ ἄλλο τι ἔχουσι πρὸς τὰς κράσεις αὐτῶν· τοίνυν δοκοῦσι βλάπτειν κατὰ τὴν ἐνέργειαν, οὐ κατὰ τὴν πρόθεσιν, καὶ ὅτι τὰς ἀκράτους αὐτῶν ἐνίοτε δυνάμεις οὐχ ὑπομένοντα τὰ ἐν τῇ γῇ βλάπτονται, ὡς καὶ ὀφθαλμοὶ ὑπὸ σφοδρότητος φωτός. Κατὰ δὲ τὴν πρώτην τοῦ Μαρτίου μηνὸς Ἥραν ἐτίμων οἱονεὶ τὴν σελήνην διὰ τὴν νεομηνίαν· ἀνεκήρυττε δὲ ὁ ἱερεὺς χρῆναι γλυκέσι πόμασί τε καὶ σιτίοις χρῆσθαι ἅπαντας πρὸς φυλακὴν ὑγείας. ἐκίνουν δὲ τὰ ὅπλα Ῥωμαῖοι ἐπὶ τῷ τοῦ Ἄρεος πεδίῳ ἢ τεμένει. ἐν ταύτῃ τῇ ἡμέρᾳ καὶ πόνων ἀνεπαύοντο, καὶ αἱ λεγόμεναι παρ' αὐτοῖς Ματρῶναι, τουτέστιν εὐγενεῖς, τοὺς οἰκέτας εἱστίων, καθάπερ ἐν τοῖς Κρονίοις τουτὶ πράττειν ἔθος ἦν τοῖς δούλους κεκτημένοις·","english":"The account according to Anaximander is not true—he declared that this universe is made of fire, and for this reason bodies were handed over to fire by the ancients; nor is the account according to the Stoics, who, awaiting a universal conflagration, used to cremate the dead beforehand. For such a reconstitution of bodies is much older than the most ancient of the doctrines in philosophy. However, the teeth, since they do not have a nature to be consumed either by fire or at any rate by long time, they left upon the pyre itself, looking forward to them as being for the rest useless for the account of rebirth. For they themselves also quite strongly accepted the account concerning it, on the grounds that the man who would, as they supposed, be born again would not need teeth in his mother's womb. That the stars are not evildoers, but all are good; but since the whole is constituted according to harmony, some of them are dry, others moisten, and others have some other quality relative to their mixtures; therefore they seem to harm according to their activity, not according to their intention, and because the things on the earth, sometimes not enduring their unmitigated powers, are harmed, as even eyes are by the intensity of light. On the first day of the month of March they honored Hera, as it were the moon, because of the new moon; and the priest proclaimed that all ought to use sweet drinks and foods for the preservation of health. The Romans moved their weapons on the field or precinct of Ares. On this day they also rested from labors, and the so-called Matronae among them, that is, the well-born, feasted their household slaves, just as in the Kronia it was the custom for those who owned slaves to do this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"ὧν αἱ μὲν δι' Ἄρεος τιμὴν δουλεύουσι τοῖς ἄρρεσι τῶν οἰκετῶν διὰ τὴν κρείττονα φύσιν· οἱ δ' ἀποτρόπαιον ὥσπερ θεραπείαν εἰσάγοντες τῷ Κρόνῳ τοῖς ἑαυτῶν δούλοις ἐδούλευον, ὅπως μὴ ταῖς ἀληθείαις νεμεσητόν τι παθόντες εἰς δουλείαν πολεμίων καταπέσωσιν. πάντες δὲ κατὰ τὸν Μάρτιον τροφὴν τὴν ἐκ κυάμων ἐλάμβανον· Ἄρεος δὲ ὁ κύαμος, παρὰ τὸ κύειν αἷμα· ἔχριόν τε τὰς ἀλλήλων ὄψεις ἀντὶ αἵματος τὸ χρίσμα τοῦ κυάμου λαμβάνοντες, ταύτῃ γε τὸν Ἄρεα θεραπεύοντες. ὅτι ὁ Πυθαγόρας πάνυ τὸν κύαμον ἀπεστρέφετο· διαφερόντως γὰρ παρὰ τοὺς ἄλλους καρποὺς διεγείρει τὰ σώματα πρὸς συνουσίαν ἐσθιόμενος, καὶ ταύτῃ καθέλκει τὰς ψυχὰς ἐπὶ τὴν γένεσιν. ὁ δὲ Ποντικὸς Ἡρακλείδης φησίν, ὡς εἴ τις τὸν κύαμον ἐν καινῇ θήκῃ ἐμβαλὼν ἀποκρύψει τῇ κόπρῳ ἐπὶ τεσσαράκοντα πάσας ἡμέρας, εἰς ὄψιν ἀνθρώπου σεσαρκωμένου μεταβαλόντα τὸν κύαμον εὑρήσει, καὶ διὰ τοῦτο τὸν ποιητὴν φάναι· ἶσόν τοι κυάμους τε φαγεῖν κεφαλάς τε τοκήων. Διογένης δὲ ἐν τρισκαιδεκάτῃ ἀπίστων ταῦτά φησιν· τότε ἀπὸ τῆς αὐτῆς σηπεδόνος ἄνθρωπον συστῆναι καὶ κύαμον βλαστῆσαι. τούτου δὲ φανερὰ ἐπῆγε τεκμήρια· εἰ γάρ τις διατραγὼν κύαμον καὶ τοῖς ὀδοῦσι λεάνας ἐν ἀλέᾳ τῆς τοῦ ἡλίου βολῆς καταθείη πρὸς ὀλίγον, εἶτα ἀναστὰς ἐπανέλθοι μετ' οὐ πολύ, εὕροι ἂν ὀδωδότα ἀνθρωπείου φόνου·","english":"Of these women, some serve the male slaves out of honor for Ares, because of the superior nature; but others, introducing as it were an averting service to Kronos, enslaved themselves to their own slaves, so that they might not in truth suffer some thing worthy of nemesis and fall into slavery to enemies. And all in March took food made from beans; and the bean is Ares's, from \"conceiving\" (kyein) blood; and they anointed each other's eyes, taking the anointing of the bean instead of blood, and in this way honoring Ares. That Pythagoras utterly turned away from the bean; for beyond other fruits, when eaten, it stirs bodies to intercourse, and in this way drags souls down to generation. And Heraclides of Pontus says that if someone puts a bean into a new vessel and hides it in dung for all forty days, he will find the bean changed into the appearance of a fleshed human being, and for this reason the poet says: \"It is equal to you to eat beans and the heads of your parents.\" And Diogenes in the thirteenth book of Unbelievable Things says these things: that then from the same putrefaction a human being was formed and a bean sprouted. And he brought clear proofs of this; for if someone chews a bean and grinds it with his teeth and places it in a mortar in the sun's ray for a little while, then rises and returns not long after, he would find it smelling of human blood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"εἰ δὲ καὶ ἀνθοῦντος ἐν τῷ βλαστάνειν τοῦ κυάμου λαβών τις περκάζοντος τοῦ ἄνθους βραχὺ ἐνθείη ἀγγείῳ κεραμεῷ καὶ ἐπίθεμα ἐπιθεὶς ἐν τῇ γῇ τε κατορύξειε καὶ ἐννενήκοντα παραφυλάξειεν ἡμέρας μετὰ τὸ κατορυχθῆναι, εἶτα μετὰ ταῦτα ὀρύξειε καὶ λάβοι καὶ ἀφέλοι τὸ πῶμα, εὕροι ἂν ἀντὶ τοῦ κυάμου ἢ παιδὸς κεφαλὴν συνεστῶσαν ἢ γυναικὸς αἰδοῖον. ὥστε ἀφεκτέον κατὰ Πυθαγόραν κυάμου, ὡς καὶ τῶν λεγομένων χρυσολαχάνων, ἐπειδὴ καὶ αὐτῶν ἡ γένεσις ἐξ ἐμμήνων γυναικῶν ἐστι. τούτου χάριν εἰς τοὺς τάφους κύαμοι ῥίπτονται ὑπὲρ σωτηρίας ἀνθρώπων. ὅτι δὲ κύαμος ἀπὸ τοῦ αἵματος εἴρηται, δυνατὸν τῇ πείρᾳ παραλαβεῖν· εἴ τις γὰρ αὐτὸν ἀποβρέξει ἐπὶ νυχθήμερον, τὸ ἐν αὐτῷ ὕδωρ λύθρον εὑρήσει. Οἱ δὲ μάγγιπες, οἱονεὶ τεχνῖται τοῦ ἀνδραποδώδους ἄρτου, ἔπεμπον τοῖς ἐν λόγῳ Ῥωμυλίας ἀννώνας· οὕτω δὲ ταύτας ἐκάλουν, διὰ τὸ κατὰ τὴν ἐννάτην ὥραν ἐπιδίδοσθαι πρὸς τοῦ Ῥωμύλου τὴν τροφὴν τοῖς στρατιώταις καὶ γὰρ Οὐαλεντινιανὸς ἀπαίδευτος ἦν καὶ μόνον βαρύμηνις. Τῇ πρὸ τεσσάρων Νωνῶν Μαρτίων ἄνεμον βιαιότερον ὡς ἐπίπαν πνεῖν προλέγει ὁ Εὔδοξος. Τῇ πρὸ τριῶν Νωνῶν Μαρτίων ὁ πλοῦς τῆς Ἴσιδος ἐπετελεῖτο,","english":"But if someone, when the bean is blooming in its sprouting and the flower is turning dark, takes a little of it and puts it in a ceramic vessel, and having put on a lid, buries it in the earth and guards it for ninety days after burial, then afterwards digs it up and takes it and removes the lid, he would find instead of the bean either a child's head formed or a woman's pudendum. So, according to Pythagoras, one must abstain from the bean, as also from the so-called golden vegetables, since their generation too is from the menses of women. For this reason beans are thrown into tombs for the safety of humans. That the bean is named from blood, one can learn by experience; for if anyone soaks it for a day and a night, he will find the water in it like gore. The mangipes, that is, craftsmen of the slavish bread, used to send annonae to those in repute in Romulia; for so they called these, because at the ninth hour the food was distributed by Romulus to the soldiers; for Valentinian was uneducated and only heavy-wrathful. On the fourth day before the Nones of March, Eudoxus foretells that a rather violent wind blows for the most part. On the third day before the Nones of March, the voyage of Isis was completed,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"ὃν ἔτι καὶ νῦν τελοῦντες καλοῦσι πλοιαφέσια. ἡ δὲ Ἶσις τῇ Αἰγυπτίων φωνῇ παλαιὰ σημαίνεται, τουτέστιν ἡ σελήνη· καὶ προσηκόντως αὐτὴν τιμῶσιν ἐναρχόμενοι τῶν θαλαττίων ὁδῶν, διὰ τὸ αὐτήν, ὡς ἐλέγομεν, τῇ φύσει τῶν ὑδάτων ἐφεστάναι. φασὶ δὲ ταύτην καὶ ὑγείας εἶναι δότειραν, καθάπερ ἡμεῖς τὸν Ἀσκληπιόν. ταὐτὸν δ' ἂν εἴη· ὥσπερ γὰρ ἡμεῖς τὸν ἥλιον εἰς τὸν Ἀσκληπιὸν λαμβάνοντες μετὰ τὰς ἐκείνου δυσμὰς τῆς νυκτὸς ἐπιγινομένης αἴτιον αὐτὸν τοῦ ὕπνου καὶ νυκτὸς καὶ ἀναπαύσεως, αἴτιον καὶ δοτῆρα τῆς ὑγείας μυθεύουσιν. ὁ δὲ Χαιρωνεὺς Ἶσιν μὲν τὴν γῆν εἶναι βούλεται καὶ Ὄσιριν τὸν Νεῖλον, Τυφῶνα δὲ τὴν θάλατταν, εἰς ἣν ὁ Νεῖλος ἐμπίπτων ἀφανίζεται. Τὴν Τύχην οἱ Ἕλληνες γράφουσι βουπρόσωπον· ἐγὼ δ' οἶμαι τὴν ὑγρὰν εἶναι οὐσίαν, ὅθεν καὶ ἄκουαν αὐτὴν Ῥωμαίοις ἔθος καλεῖν ἀπὸ τῆς ἰσότητος, τὸ δ' ὕδωρ ὁμοιομερὲς καὶ ἶσον τὴν φύσιν. καὶ καλῶς ἄκουα πρὸς αὐτῶν ὠνόμασται, ἐπειδὴ τὴν ἰσότητα ἤτοι ὁμοιομέρειαν ἀπὸ τοῦ ἄκουα κατὰ παραγωγὴν ἐπικαλοῦσιν. Τὸ σίβυλλα Ῥωμαϊκὴ λέξις ἐστὶν ἑρμηνευομένη προφῆτις ἤγουν μάντις, ὅθεν ἑνὶ ὀνόματι αἱ θήλειαι μάντιδες ὠνομάσθησαν Σίβυλλαι· γεγόνασι δὲ Σίβυλλαι δέκα ἐν διαφόροις τόποις καὶ χρόνοις. πρώτη ἡ καὶ Χαλδαία ἡ καὶ Περσὶς ἡ καὶ πρός τινων Ἑβραία ὀνομαζομένη, ἧς τὸ κύριον ὄνομα Σαμβήθη, ἐκ τοῦ γένους τοῦ μακαριωτάτου Νῶε, ἡ περὶ τῶν κατὰ Ἀλέξανδρον τὸν Μακεδόνα λεγομένη προειρηκέναι, ἧς μνημονεύει Νικάνωρ ὁ τὸν Ἀλεξάνδρου βίον ἱστορήσας, ἡ περὶ τοῦ δεσπότου θεοῦ μυρία προθεσπίσασα καὶ τῆς αὐτοῦ παρουσίας·","english":"...which even now those who celebrate the rites call Ploiaphesia. And Isis in the language of the Egyptians signifies \"ancient,\" that is, the moon; and fittingly they honor her when beginning sea voyages, because she, as we said, presides over the nature of the waters. They say that she is also the giver of health, just as we say Asclepius is. And it would be the same thing; for just as we, taking the sun to be Asclepius, say in myth that after his setting, when night comes on, he is the cause of sleep and night and rest, and the cause and giver of health. But the man of Chaeronea wishes Isis to be the earth and Osiris the Nile, and Typhon the sea, into which the Nile falls and disappears. The Greeks depict Fortune with a cow's face; but I think she is the moist substance, whence it is the custom of the Romans to call her Acua, from equality, since water is uniform and equal in nature. And she has been well named Acua by them, since they invoke equality, that is, uniformity, from \"acua\" by derivation. \"Sibylla\" is a Roman word, interpreted as prophetess, that is, seeress, whence with a single name the female seers were called Sibyls; and there have been ten Sibyls in different places and times. The first is the one also called Chaldaean and Persian and by some Hebrew, whose proper name was Sambethe, from the race of the most blessed Noah, who is said to have foretold the events concerning Alexander the Macedonian, whom Nicanor, the one who wrote the history of Alexander's life, mentions, the one who prophesied countless things about the Lord God and his coming.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"ἀλλὰ καὶ αἱ λοιπαὶ συνᾴδουσιν αὐτῇ, πλὴν ὅτι ταύτης εἰσὶ βιβλία εἰκοσιτέσσαρα περὶ παντὸς ἔθνους καὶ χώρας περιέχοντα. ὅτι δὲ οἱ στίχοι αὐτῆς ἀτελεῖς εὑρίσκονται καὶ ἄμετροι, οὐ τῆς προφήτιδός ἐστιν ἡ αἰτία ἀλλὰ τῶν ταχυγράφων, οὐ συμφθασάντων τῇ ῥύμῃ τῶν λεγομένων ἢ καὶ ἀπαιδεύτων γενομένων καὶ ἀπείρων γραμματικῶν· ἅμα γὰρ τῇ ἐπιπνοίᾳ ἐπέπαυτο ἐν αὐτῇ ἡ τῶν λεχθέντων μνήμη, καὶ διὰ τοῦτο εὑρίσκονται στίχοι ἀτελεῖς καὶ διάνοια σκάζουσα, εἴτε κατ' οἰκονομίαν θεοῦ τοῦτο γέγονεν, ὡς μὴ γινώσκοιντο ὑπὸ τῶν πολλῶν καὶ ἀναξίων οἱ χρησμοὶ αὐτῆς. δευτέρα Σίβυλλα ἡ Λίβυσσα, τρίτη Σίβυλλα ἡ Δελφίς, ἡ ἐν Δελφοῖς τεχθεῖσα· γέγονε δὲ αὕτη πρὸ τῶν Τρωϊκῶν καὶ ἔγραψε χρησμοὺς δι' ἐπῶν ἐν τοῖς χρόνοις τῶν κριτῶν, ὁπηνίκα Δεβώρα προφῆτις ἦν παρὰ Ἰουδαίοις. τετάρτη Ἰταλικὴ ἡ ἐν Κιμμερίᾳ τῆς Ἰταλίας, πέμπτη Ἐρυθραία ἀπὸ πόλεως Ἐρυθρᾶς καλουμένης ἐν Ἰωνίᾳ, ἡ περὶ τοῦ Τρωϊκοῦ προειρηκυῖα πολέμου. ἕκτη Σαμία, ἧς τὸ κύριον ὄνομα Φυτώ, περὶ ἧς ἔγραψεν Ἐρατοσθένης, καὶ αὕτη ἐν τοῖς χρόνοις τῶν παρὰ Ἰουδαίοις κριτῶν ἦν. ἑβδόμη Κυμαία ἡ καὶ Ἀμάλθεια ἢ Ἡροφίλη· ἡ δὲ Κύμη πόλις ἐστὶν Ἰταλική, ἧς πλησίον ἄντρον ἐστὶ συνηρεφὲς καὶ γλαφυρώτατον, ἐν ᾧ διαιτωμένη ἡ Σίβυλλα αὕτη τοὺς χρησμοὺς ἐδίδου τοῖς πυνθανομένοις. ὀγδόη ἡ Γεργιθία· πολίχνη δὲ περὶ τὸν Ἑλλήσποντον τὸ Γεργίθιον. ἐννάτη Φρυγία, δεκάτη ἡ Τιβουρτία ὀνόματι Ἀλβουναία. ὅτι ἡ Ἰουδαία Σίβυλλα καὶ Χαλδὶς ἐκαλεῖτο·","english":"But the rest also agree with her, except that hers are twenty-four books containing [an account] of every nation and country. And that her verses are found to be incomplete and unmetrical is not the fault of the prophetess but of the tachygraphs, who either did not keep pace with the rush of what was said, or were uneducated and inexperienced in letters; for at the very moment of the inspiration the memory of the things spoken ceased in her, and for this reason verses are found incomplete and the sense limping—whether this came about by the dispensation of God, so that her oracles might not be known by the many and the unworthy. The second Sibyl is the Libyan; the third Sibyl is the Delphic, she who was born in Delphi; and she lived before the Trojan times and wrote oracles in epic verses in the times of the judges, when Deborah was a prophetess among the Jews. The fourth is the Italic, the one in Cumae of Italy; the fifth is the Erythraean, from the city called Erythra in Ionia, she who foretold concerning the Trojan War. The sixth is the Samian, whose proper name was Phyto, about whom Eratosthenes wrote, and she too lived in the times of the judges among the Jews. The seventh is the Cumaean, who is also called Amaltheia or Herophile; and Cumae is an Italian city, near which is a shaded and very hollow cave, in which this Sibyl, dwelling, gave oracles to those who inquired. The eighth is the Gergithian; and Gergithium is a small town around the Hellespont. The ninth is the Phrygian; the tenth is the Tiburtine, by name Albunea. That the Jewish Sibyl was also called Chaldian.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"καὶ γὰρ ὁ Φίλων τὸν Μωυσέως βίον ἀναγράφων Χαλδαῖον εἶναι αὐτὸν λέγει, γεγενῆσθαι δὲ ἐν Αἰγύπτῳ, ὡς τῶν προγόνων αὐτοῦ ἐκεῖσε κατελθόντων διὰ λιμὸν κατασχόντα Βαβυλῶνά τε καὶ τὰς πλησιοχώρους. καὶ ὡς ἔοικεν, ἀπ' ἀρχῆς οἱ Χαναναῖοι οὕτως ἐκαλοῦντο, ἢ διὰ τὸ τὸν Ἀβραὰμ ἐκεῖθεν ὡρμῆσθαι. λέγει δὲ ὁ αὐτὸς Φίλων καὶ περὶ τῶν συγγραμμάτων τοῦ Μωυσέως, ὅτι ὑπ' αὐτοῦ μὲν τῇ Χαλδαϊκῇ γλώττῃ ἐγράφη, ὕστερον δὲ ὑπὸ Πτολεμαίου εἰς τὴν Ἑλλάδα μετεφράσθη, ὃς τρίτος ἦν τῶν ἀπ' Ἀλεξάνδρου τὴν Αἴγυπτον παραλαβόντων, Φιλάδελφος ἐπικεκλημένος. ταύτης δὲ τῆς Ἑβραίας Σιβύλλης βίβλῳ ἐνέτυχον ἐν Κύπρῳ, ἐν ᾗ πολλὰ καὶ τῶν ἑλληνικῶν προφητεύσασα διαλαμβάνει· καὶ μέντοι καὶ περὶ Ὁμήρου, ὅτι ἀναστήσει ὁ θεὸς\n\nἄνθρωπόν τινα σοφόν, ὃς τὸν τῶν ἡρώων πόλεμον ἀναγράψεται καὶ τοὺς γενναιοτάτους τούτων ὑμνήσει· προλέγει δὲ καὶ περὶ Χριστοῦ καὶ τῶν μετὰ τὴν Χριστοῦ παρουσίαν γεγενημένων· καὶ μέντοι καὶ περὶ τῶν γενησομένων ἕως τῆς συντελείας, ἐν οἷς καὶ περὶ Κύπρου καὶ Ἀντιοχείας παλίμφημά τινα προφητεύει, τῆς μὲν ὡς πολέμῳ πεσουμένης καὶ μηκέτ' ἀναστησομένης, τῆς δὲ νήσου ὑποβρυχίου γενησομένης· φησὶ γάρ· Τλήμων Ἀντιόχεια, σὲ δὲ πτόλιν οὔποτ' ἐροῦσιν, εὖτε κακοφροσύνῃσι τεαῖς περὶ δούρασι πίπτεις, καὶ ἑξῆς αἲ αἲ Κύπρε τάλαινα, σὲ δὲ μέγα κῦμα καλύψει ἥμασι χειμερίῃσιν ὀρινομένη τε θάλασσα. προέλαβε δὲ τὴν τοῦ Χριστοῦ παρουσίαν αὕτη ἡ Σίβυλλα ἔτη δισχίλια, ἧς ἐστι καὶ τοῦτο τὸ ἔπος τὸν τίμιον σταυρὸν προμηνύον· ὦ ξύλον ὦ μακαριστόν, ὑφ' οὗ θεὸς ἐξετανύσθη.","english":"For Philo too, in writing the life of Moses, says that he was a Chaldean, and that he was born in Egypt, since his ancestors had gone down there because of famine after having occupied Babylon and the neighboring regions. And as it seems, the Canaanites were so called from the beginning, either because Abraham had set out from there. The same Philo also says concerning the writings of Moses, that they were written by him in the Chaldean tongue, but later were translated into Greek by Ptolemy, who was the third of those after Alexander who took over Egypt, called Philadelphus. I came upon a book of this Hebrew Sibyl in Cyprus, in which she prophesies many things, including Greek matters, and sets them forth; and indeed also concerning Homer, that God will raise up a certain wise man who will record the war of the heroes and sing of the noblest of them; she foretells also concerning Christ and the things that have happened after the coming of Christ; and indeed also concerning things that will come to be until the consummation, among which she prophesies certain ambiguous things concerning Cyprus and Antioch, that the one will fall by war and never rise again, and that the island will become submerged; for she says: Wretched Antioch, never will they call you a city, when by your own follies you fall around the spears, and so on: Alas, alas, wretched Cyprus, and a great wave will cover you, when the sea is stirred on wintry days. This Sibyl anticipated the coming of Christ by two thousand years, whose is also this verse foretelling the precious cross: O wood, O most blessed, by which God was stretched out.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"ὅτι τέταρτος ἀπὸ Ῥώμου τοῦ οἰκιστοῦ βασιλεὺς ἐν Ῥώμῃ γέγονε Ταρκύνιος Πρίσκος· γυνὴ δέ τις Ἀμάλθεια ἦλθε πρὸς αὐτὸν ἐπιφερομένη τρεῖς βίβλους, χρη σμοὺς Σιβύλλης τῆς Κυμαίας, καὶ ἐζήτει αὐτῷ δοῦναι εἰς τριάκοντα χρυσοῦς· τοῦ δὲ καταφρονήσαντος ἀγανακτήσασα ἡ γυνὴ ἔκαυσε τὸ ἓν τῶν βιβλίων, καὶ αὖθις προσελθοῦσα ἠξίου καὶ ὑπὲρ τῶν λειπομένων δύο τοὺς τριάκοντα λαβεῖν χρυσοῦς· τοῦ δ' ἔτι μᾶλλον αὐτὴν ὑπεριδόντος καὶ τὸ ἕτερον ἔκαυσε· λοιπὸν οὖν ὑπὲρ τοῦ ἑτέρου ἑνὸς τὴν αὐτὴν ἐπεζήτει τιμήν. στοχασάμενος οὖν ὁ βασιλεὺς ἀναγκαῖον αὐτὸ εἶναι τῇ βασιλείᾳ λαμβάνει δοὺς τοὺς τριάκοντα χρυσοῦς· καὶ εὑρὼν ἐν αὐτῷ τὰς Ῥωμαίων τύχας κατ' ἐξαίρετον καὶ μόνας ἐγγεγραμμένας, ἑξήκοντα πατρικίων συστήματι τὴν τούτων παρέδωκε φυλακήν. Νώναις Μαρτίαις ὁ Βάρρων ὄρθρου τὸν στέφανον δύεσθαι λέγει καὶ πνεῖν τὸν βορρᾶν.\n\nΕἰδοῖς Μαρτίαις ἑορτὴ Διὸς διὰ τὴν μεσομηνίαν καὶ εὐχαὶ δημόσιαι ὑπὲρ τοῦ ὑγιεινὸν γενέσθαι τὸν ἐνιαυτόν. ἱεράτευον δὲ καὶ ταῦρον ἑξέτη ὑπὲρ τῶν ἐν τοῖς ὄρεσιν ἀγρῶν, ἡγουμένου τοῦ ἀρχιερέως καὶ τῶν κανηφόρων τῆς Μητρός. ἤγετο δὲ καὶ ἄν θρωπος περιβεβλημένος δοραῖς αἰγείαις, καὶ τοῦτον ἔπαιον ῥάβδοις λεπταῖς ἐπιμήκεσι Μαμούριον αὐτὸν καλοῦντες. οὗτος δὲ τεχνίτης ἐν ὁπλοποιΐᾳ γενόμενος, διὰ τὸ μὴ τὰ διοπετῆ ἀγκίλια συνεχῶς κινούμενα φθείρεσθαι, ὅμοια ἐκείνων κατεσκεύασε τῶν ἀρχετύπων· ὅθεν παροιμιάζοντες οἱ πολλοὶ ἐπὶ τοῖς τυπτομένοις διαγελῶντές φασιν, ὡς τὸν Μαμούριον αὐτῷ παίζοιεν οἱ τύπτοντες·","english":"That Tarquinius Priscus was the fourth king in Rome after Romulus the founder; and that a certain woman, Amalthea, came to him carrying three books, the prophecies of the Cumaean Sibyl, and sought to give them to him for thirty pieces of gold. But when he disdained her, the woman in indignation burned one of the books, and coming again she demanded to receive the thirty pieces of gold even for the two remaining. But when he disregarded her still more, she burned the other as well. For the one remaining, then, she sought the same price. The king, therefore, reckoning that it was necessary for the kingdom, took it, giving the thirty pieces of gold; and finding in it the fortunes of the Romans inscribed especially and alone, he handed over their guarding to a body of sixty patricians. On the Nones of March, Varro says that at dawn the crown is put on and the north wind blows.\n\nOn the Ides of March there is a festival of Zeus because of the mid-month, and public prayers that the year be healthy. And they sacrificed a six-year-old bull on behalf of the fields in the mountains, with the high priest leading and the basket-bearers of the Mother. There was also led a man clothed in goatskins, and they struck him with thin, long rods, calling him Mamurius. This man, having become a craftsman in armor-making, because the heaven-sent ancile shields were being damaged by being moved continually, made others like those originals; whence the many, making a proverb in mockery at those who are beaten, say that those who strike are playing the Mamurius with him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"λόγος γὰρ, καὶ αὐτὸν ἐκεῖνον Μαμούριον δυσχερῶν τινων προσπεσόντων ἐπὶ τῇ τῶν ἀρχετύπων ἀγκιλίων ἀποσχέσει τοῖς Ῥωμαίοις παιόμενον ῥάβδοις ἐκβληθῆναι τῆς πόλεως. ταύτην τὴν ἡμέραν ὁ Μητρόδωρος κακὴν παραδίδωσιν. Ἡ πρὸ δεκαεπτὰ Καλενδῶν Ἀπριλίων ἄπρακτος. ἐν ταύτῃ τῇ ἡμέρᾳ Εὔδοξος τοὺς ἰχθύας ἀνίσχειν καὶ βορρᾶν πνεῖν παραδίδωσιν. Λίβερ παρὰ Ῥωμαίοις ὁ Διόνυσος οἱονεὶ ἐλεύθερος, τουτέστιν Ἥλιος. μυστήρια ἀπὸ τῆς στερήσεως τοῦ μύσους ἀντὶ τοῦ ἁγιωσύνης. Διόνυσος, δι' ὃν ἡ νύσσα– ὁ καμπτήρ–καὶ ἡ περικύκλησις τοῦ χρόνου. Τέρπανδρός γε μὴν ὁ Λέσβιος Νύσσαν λέγει τετιθηνηκέναι τὸν Διόνυσον τὸν ὑπό τινων Σαβάζιον ὀνομαζόμενον, ἐκ Διὸς καὶ Περσεφόνης γενόμενον, εἶτα ὑπὸ τῶν Τιτάνων σπαραχθέντα. φέρεται δὲ καί τις μῦθος περὶ αὐτοῦ κατὰ τὸν Ἀπολλόδωρον, ὡς εἴη γεγονὼς ἐκ Διὸς καὶ Γῆς, τῆς δὲ Γῆς Θεμέλης προσαγορευομένης διὰ τὸ εἰς αὐτὴν πάντα καταθεμελιοῦσθαι, ἣν κατὰ συναλλαγὴν ἑνὸς στοιχείου, τοῦ σ, Σεμέλην οἱ ποιηταὶ προσηγορεύκασι. κατὰ δὲ τοὺς ποιητὰς Διόνυσοι πέντε· πρῶτος Διὸς καὶ Λυσιθέας, δεύτερος ὁ Νείλου, ὁ καὶ βασιλεύσας Λιβύης καὶ Αἰθιοπίας καὶ Ἀραβίας· τρίτος Καβείρου παῖς, ὅστις τῆς Ἀσίας ἐβασίλευσε, ἀφ' οὗ ἡ Καβειρικὴ τελετή· τέταρτος ὁ Διὸς καὶ Σεμέλης, ᾧ τὰ Ὀρφέως μυστήρια ἐτελεῖτο, καὶ ὑφ' οὗ οἶνος ἐκεράσθη· πέμπτος ὁ Νίσου καὶ Θυώνης, ὃς κατέδειξε τριετηρίδα. καὶ ταῦτα","english":"For the account is that even that man Mamurius, when certain difficulties fell upon him because of the withholding of the archetypal shields from the Romans, was beaten with rods and cast out of the city. Metrodorus hands down this day as evil. The day before the seventeenth of the Kalends of April is unsuitable for action. On this day Eudoxus hands down that the fish rise and that the north wind blows. Liber among the Romans is Dionysus, as it were \"free,\" that is, the Sun. Mysteries, from the deprivation of the pollution, instead of holiness. Dionysus, through whom is the nyssa—the turning-post—and the revolution of time. Terpander the Lesbian says that Nyssa nursed Dionysus, who is called Sabazius by some, born from Zeus and Persephone, then torn apart by the Titans. There is also brought forward a certain myth concerning him according to Apollodorus, that he was born from Zeus and Earth, and Earth being called Themelē because all things are founded upon her, whom the poets, by the interchange of one letter, the sigma, have called Semelē. According to the poets there are five Dionysuses: the first of Zeus and Lysithea; the second of the Nile, who also reigned over Libya and Ethiopia and Arabia; the third the child of Cabeirus, who reigned over Asia, from whom is the Cabeiric rite; the fourth of Zeus and Semelē, to whom the mysteries of Orpheus were performed, and by whom wine was mixed; the fifth of Nisus and Thyone, who established the trieteric festival. And these things","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"μὲν οἱ Ἕλληνες· οἱ δέ γε Ῥωμαῖοι τὸν Διόνυσον Βακχευτὴν τοῦ Κιθαιρῶνός φασιν, οἱονεὶ βακχευτὴν καὶ ἀνατρέχοντα ἀνὰ τὸν οὐρανόν, ὃν ἐκ τῆς τῶν ἑπτὰ συμφωνίας ἀστέρων Κιθάρωνα ὠνόμασαν· ὅθεν Ἑρμῆς κιθάραν δίδωσι μυστικῶς τῷ Ἀπόλλωνι, οἷον ὁ λόγος τῷ ἡλίῳ τὴν τοῦ παντὸς ἁρμονίαν. ἐν ἀπορρήτῳ δὲ τῷ Διονύσῳ τὰ μυστήρια ἐτελεῖτο, διὰ τὸ πᾶσιν ἀπόκρυφον εἶναι τὴν τοῦ ἡλίου πρὸς τὴν τοῦ παντὸς φύσιν κοινωνίαν. καὶ φαλλοὺς ἐν τοῖς ἱεροῖς αὐτοῦ παρελάμβανον, οἱονεὶ τὰ γεννητικὰ ὄργανα, καὶ εἴσοπτρον οἱονεὶ τὸν διαυγῆ οὐρανόν, σφαῖραν δὲ οἱονεὶ τὴν γῆν· ὁ γὰρ Πλάτων ἐν τῷ Τιμαίῳ φησίν· «γῇ μὲν τὸ σφαιρικὸν εἶδος.» διὸ δὴ καὶ ὁ Πυθαγόρας ἐν ταῖς δέκα σφαίραις οὕτως καὶ αὐτῇ ψυχὰς ἐνεσπάρθαι φησί. Πυριγενέα δὲ αὐτὸν καὶ Παγκρατῆ ἐν τοῖς ἱεροῖς ἐκάλουν, ὅτι τὴν μὲν φύσιν πυρώδης ἐστὶν ὁ ἥλιος, τοῦ δὲ παντὸς ἐπάρχει καὶ κρατεῖ. καὶ πάνθηρα δὲ παρ' αὐτοῦ τοὔνομα ποιοῦσιν ἀποδεχόμενον, οἱονεὶ τὴν πάνθηρον γῆν ἐξ αὐτοῦ λαμβάνουσαν τὴν ζωοποιὸν καὶ εὐφραντικὴν τροφήν. καὶ Βάκχας αὐτῷ καὶ Νύμφας οἱονεὶ τὰ ὕδατα ποιοῦσι πειθαρχοῦντα, τῇ δὲ τοῦ ἡλίου κινήσει ἡ τῶν ὑδάτων φύσις ζωογονεῖται· κύμβαλα δὲ καὶ θύρσους αὐταῖς διδόασι τὸν τῶν ὑδάτων ἦχον· καὶ ὑπὸ Σατύρων ἐλαυνομένας τὰς Μαινάδας, οἷον ὑπὸ τῶν ἀνέμων ὠθουμένης τῆς τῶν ὑδάτων φύσεως βροντὰς καὶ κτύπους ἀποτελεῖσθαι. Διόνυσον δὲ ὡσανεὶ τὸν τοῦ Διὸς νοῦν οἱονεὶ τὴν τοῦ κόσμου ψυχήν· πολλαχοῦ γὰρ εὑρίσκομεν, ὡς ὁ σύμπας κόσμος Ζεὺς ὀνομάζεται διὰ τὸ ἀείζωον καὶ ἀτελεύτητον.","english":"The Greeks say these things; but the Romans say that Dionysus is the Bacchic one of Cithaeron, as it were the Bacchic one and the one running up through the heaven, whom from the concord of the seven stars they named Cithaeron; whence Hermes mystically gives a lyre to Apollo, that is, the Word gives to the sun the harmony of the whole. And in secret the mysteries were celebrated for Dionysus, because the communion of the sun with the nature of the whole is hidden from all. And they received phalli in his sacred rites, as it were the generative organs, and a mirror as it were the translucent heaven, and a sphere as it were the earth; for Plato in the Timaeus says: \"To the earth the spherical form.\" Wherefore also Pythagoras says that in the ten spheres souls have thus been sown in it as well. And in the sacred rites they called him Fire-born and All-ruling, because the sun is fiery in nature, and he presides over and rules the whole. And they make the name panther from him, as it were the all-beast earth receiving from him its life-giving and gladdening nourishment. And they make Bacchae and Nymphs for him, as it were the waters obeying, and by the motion of the sun the nature of the waters is made life-giving; and they give them cymbals and thyrsi, the sound of the waters; and the Maenads driven by Satyrs, that is, when the nature of the waters is pushed by the winds, thunders and crashes are produced. And Dionysus, as it were the mind of Zeus, that is, the soul of the world; for we find in many places that the whole world is named Zeus because of its ever-living and unending nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"Σεμέλης δὲ αὐτὸν ποιοῦσιν υἱόν, ὡς ὑπὸ γῆν κρυπτόμενον καὶ διὰ τοῦ Ἑρμοῦ, τουτέστι τοῦ λόγου, προϊόντα· καὶ τῷ μηρῷ τοῦ Διὸς ἐντρεφόμενον, οἱονεὶ ἐν τοῖς ἀπορρήτοις τοῦ κόσμου λανθάνοντα· καὶ Διθύραμβον καὶ Διμήτορα τὸν δύο προόδους λαχόντα, τὴν μὲν ἀνατολικὴν πρὸς νότον ἐν χειμῶνι, τὴν δὲ βορείαν πρὸς δυσμὰς ἐν τῷ θέρει. καὶ ταῦτα μὲν περὶ Διονύσου. Ἐν δὲ τῇ ἡμέρᾳ τῶν Βακχαναλίων Δημόκριτος δύεσθαι τοὺς ἰχθύας λέγει, ὁ δὲ Βάρρων ἀνεμομαχίαν ἔσεσθαι παραδίδωσιν. οὕτως μὲν ἡ παλαιότης περὶ τὰ Διονύσια.\n\nὍτι ἐν τῷ Καπιτωλίῳ ταραχῆς γενομένης ὑπὸ τῶν στασιαστῶν λέγεται τηνικαῦτα ποιμένος ἐπιφανῆναι δόξαντος τῷ τόπῳ καὶ κρίναντος ὡς αὐτὸν συναχθῆναι τὸν δῆμον, συνδραμεῖν δὲ τὸ πλῆθος· κἀκεῖσε πρὸς τοῦ ποιμένος τῶν βαναύσων χωρισθέντων εἰρήνην μὲν τῷ δήμῳ γενέσθαι, αὐτὸν δὲ ἀφανισθῆναι. Ὅτι πολλὴ τοῖς θεολόγοις διαφωνὴ περὶ τοῦ παρ' Ἑβραίων τιμωμένου θεοῦ καὶ γέγονε καὶ ἔστιν· Αἰγύπτιοι γὰρ καὶ πρῶτος Ἑρμῆς Ὄσιριν τὸν ὄνταθεολογοῦσιν αὐτόν, περὶ οὗ Πλάτων ἐν Τιμαίῳ λέγει· «τί τὸ ὂν μὲν ἀεί, γένεσιν δὲ οὐκ ἔχον, τί δὲ τὸ γινόμενον, ὂν δὲ οὐδέποτε;» Ἕλληνες δὲ τὸν Ὀρφέως Διόνυσον, ὅτι, ὡς αὐτοί φασι, πρὸς τῷ ἀδύτῳ τοῦ ἐν Ἱεροσολύμοις ναοῦ ἐξ ἑκατέρων σταθμῶν τὸ πρὶν ἄμπελοι ἀπὸ χρυσοῦ πεποιημένοι ἀνέστελλον τὰ παραπετάσματα ἐκ πορφύρας καὶ κόκκου πεποικιλμένα, ἐξ ὧν καὶ ὑπέλαβον Διονύσου εἶναι τὸ ἱερόν· Λίβιος δὲ ἐν τῇ καθόλου Ῥωμαϊκῇ ἱστορίᾳ ἄγνωστον τὸν ἐκεῖ τιμώμενόν φησι·","english":"They make him the son of Semele, as one hidden beneath the earth and coming forth through Hermes, that is, through the Word; and nurtured in the thigh of Zeus, as it were lying hidden in the secret places of the world; and Dithyrambus and Dimeter, the one who obtained two processions, the eastern one toward the south in winter, and the northern one toward the west in summer. And these things concerning Dionysus. But on the day of the Bacchanalia Democritus says that the fish dive down, while Varro hands down that there will be a battle of winds. Thus does antiquity treat the Dionysia.\n\nThat when a disturbance occurred on the Capitol by the seditious, it is said that at that time a shepherd appeared, having seemed to the place, and having judged that the people were gathered to him, the multitude ran together; and there, when the base-born were separated by the shepherd, peace came to the people, but he himself vanished. That there is and has been great disagreement among the theologians concerning the God honored by the Hebrews; for the Egyptians and the first Hermes theologize him as Osiris who is, concerning whom Plato in the Timaeus says: \"What is that which is always, and has no generation, and what is that which becomes, but never is?\" But the Greeks theologize him as the Dionysus of Orpheus, because, as they themselves say, at the innermost shrine of the temple in Jerusalem, vines made of gold on both sides formerly drew back the curtains embroidered with purple and scarlet, from which they also supposed the temple to be of Dionysus. But Livy in his Universal Roman History says that the one honored there is unknown.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"τούτῳ δὲ ἀκολούθως ὁ Λούκανος ἀδήλου θεοῦ τὸν ἐν Ἱεροσολύμοις ναὸν εἶναι λέγει, ὁ δὲ Νουμήνιος ἀκοινώνητον αὐτὸν καὶ πατέρα πάντων τῶν θεῶν εἶναι λέγει, ἀπαξιοῦντα κοινωνεῖν αὐτῷ τῆς τιμῆς τινα· καὶ Ἰουλιανὸς δὲ ὁ βασιλεύς, ὅτε πρὸς Πέρσας ἐστρατεύετο, γράφων Ἰουδαίοις οὕτω φησίν· «ἀνεγείρω γὰρ μετὰ πάσης προθυμίας τὸν ναὸν τοῦ ὑψίστου θεοῦ»· δι' ἣν αἰτίαν καί τινες τῶν ἀπαιδεύτων, ἔτι δὲ καὶ διὰ τὴν περιτομὴν Κρόνον αὐτὸν εἶναι νομίζουσιν· ὑψηλότερος γάρ φασι τῶν πλανήτων ὁ Κρόνος· οὐ συνορῶντες ὅτι ἡ περιτομὴ σύμβολόν ἐστι τοῦ καθαρμοῦ τῆς νοερᾶς ψυχῆς, ὡς τοῖς μυστικοῖς τῶν Ἑβραίων δοκεῖ, ὅτι δὲ οὐ Κρονία τελετὴ ἡ περιτομή· καὶ Ἀράβων οἱ λεγόμενοι Σκηνῖται ἐπὶ τοῦ τρισκαιδεκάτου ἐνιαυτοῦ\n\nτοὺς ἑαυτῶν παῖδας περιτέμνουσιν ὡς Ὠριγένης λέγει, καίτοι Ἀστάρτην ἀλλ' οὐ Κρόνον τιμῶντες· καὶ Αἰθίοπες δὲ τὰς κόγχας τῶν γονάτων τῶν νέων σιδηρῷ καυστικῷ σφραγίζουσι τῷ Ἀπόλλωνι. ὁ μέντοι Πορφύριος ἐν τῷ ὑπομνήματι τῶν λογίων τὸν δὶς ἐπέκεινα τουτέστι τὸν τῶν ὅλων δημιουργὸν τὸν παρὰ Ἰουδαίων τιμώμενον εἶναι ἀξιοῖ, ὃν ὁ Χαλδαῖος δεύτερον ἀπὸ τοῦ ἅπαξ ἐπέκεινα, τουτέστι τοῦ ἀγαθοῦ, θεολογεῖ. οἱ μέντοι περὶ Ἰάμβλιχον καὶ Συριανὸν καὶ Πρόκλον δημιουργὸν αὐτὸν τοῦ αἰσθητοῦ κόσμου νομίζουσιν εἶναι καλοῦντες αὐτὸν τῆς τετραστοίχου θεόν· ὁ δὲ Ῥωμαῖος Βάρρων περὶ αὐτοῦ διαλαβών φησι παρὰ Χαλδαίοις ἐν τοῖς μυστικοῖς αὐτὸν λέγεσθαι Ἰάω ἀντὶ τοῦ φῶς νοητὸν τῇ Φοινίκων γλώσσῃ, ὥς φησιν Ἑρέννιος. καὶ Σαβαὼθ δὲ πολλαχοῦ λέγεται, οἷον ὁ ὑπὲρ τοὺς ἑπτὰ πόλους, τουτέστιν ὁ δημιουργός.","english":"Following him, Lucanus says that the temple in Jerusalem belongs to an unknown god; Numenius says that he is unapproachable and the father of all the gods, deeming no one worthy to share his honor. And the emperor Julian, when he was campaigning against the Persians, writing to the Jews says: \"For I am raising up with all zeal the temple of the most high god.\" For this reason some of the uneducated, and also because of circumcision, think he is Cronus; for Cronus, they say, is higher than the planets. They do not see that circumcision is a symbol of the purification of the intellectual soul, as seems right to the mystics of the Hebrews, and that circumcision is not a Cronian rite. And of the Arabs those called Scenitae circumcise their children in the thirteenth year, as Origen says, though they honor Astarte and not Cronus. And the Ethiopians seal the knuckles of the knees of the young with a branding iron for Apollo. Porphyry, however, in his commentary on the Oracles holds that the one twice beyond—that is, the demiurge of all things—is the one honored by the Jews, whom the Chaldean theologizes as second from the once beyond, that is, from the Good. Those around Iamblichus and Syrianus and Proclus, however, think he is the demiurge of the sensible world, calling him the god of the fourfold row. Varro the Roman, treating of him, says that among the Chaldeans in their mysteries he is called Iao, meaning intelligible light in the Phoenician tongue, as Herennius says. And he is often called Sabaoth, as it were the one above the seven poles, that is, the demiurge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"πολλαὶ μὲν οὖν οὕτω περὶ αὐτοῦ δόξαι, κρείττους δὲ μᾶλλον οἱ ἄγνωστον αὐτὸν καὶ ἄδηλον θεολογοῦντες. ὅτι δὲ σφάλλονται οἱ Διόνυσον αὐτὸν εἶναι νομίζοντες ἀπό τε τῶν εἰρημένων ἀμπέλων, αἳ τὰ παραπετάσματα ἀνέστελλον καὶ ἔτι οὐκ οἶδ' ὅθεν ἀναπεισθέντες ἀνοινεῖν τοὺς Ἑβραίων βεβήλους, ἐξ αὐτῶν ἄν τις τῶν παρ' αὐτοῖς νομίμων λάβοι· οὐ γὰρ τοὺς βεβήλους, ἀλλὰ τοὺς ἱερουμένους τουτὶ πράττειν θεσπίζουσιν οὕτω λέγοντες· «οἶνον καὶ σίκερα οὐ πίεσθε ἡνίκα ἂν εἰσπορεύησθε εἰς τὴν σκηνήν.»\n\nΠρὸ δεκαπέντε Καλενδῶν Ἀπριλίων ὁ Εὐκτήμων ποικίλους ἀνέμους πνέειν λέγει. κεφαλαίαν δὲ Ἀθηνᾶν τὴν φρόνησιν ἄν τις εἴποι· καὶ γὰρ ἐπὶ τοῦ βρέγματος κατὰ τὸ ἀντικέφαλον ἐναποκεῖσθαι λέγεται πρὸς ταῖς ῥίζαις τοῦ ἐγκεφάλου τοῖς ἀνθρώποις ἡ φρόνησις· ὅθεν ὀργιζόμενον Ἀχιλλέα Ὅμηρος ἐκ τοῦ βρέγματος πιεζόμενον ὑπὸ τῆς Ἀθηνᾶς ἐποίησε λέγων· ξανθῆς δὲ κόμης ἕλε Πηλείωνα. καὶ γλαυκῶπιν αὐτὴν διὰ τὸ πυρῶδες γράφουσι καὶ γλαῦκα αὐτῇ τὸ ὄρνεον προσνέμουσιν, ὅπερ ἐγρήγορε διὰ πάσης τῆς νυκτός, ὡς ἄν τις εἴποι, ἡ ἀνθρωπίνη ψυχὴ κατὰ μηδένα καιρὸν ἀργοῦσα· καὶ γὰρ ἀθάνατος καὶ ἀεικίνητος τὴν φύσιν· τὸ γὰρ παῦλαν ἔχον κινήσεως παῦλαν ἔχει ζωῆς κατὰ Πλάτωνα. Ὅτι κατὰ τὴν πρὸ τεσσαρεσκαίδεκα καλενδῶν Ἀπριλίων ἔθος ἦν τοὺς Σαλίους ἀποτίθεσθαι τὰ διοπετῆ ὅπλα, ἅτινα ἐκάλουν ἀγκίλια, οὓς κατέστησεν ὁ Νουμᾶς. ταῦτα δὲ εἰς τιμὴν Ἄρεος πολεμικοῦ εἰώθη κινεῖσθαι ἐν ἐκείνῃ τῇ ἡμέρᾳ, ἐν ᾗ λέγεται φωνὴν ἐκ τοῦ οὐρανοῦ ἀκουσθῆναι λέγουσαν, ἕως τότε σώζεσθαι τὴν πόλιν, ἕως ἂν σώζηται τὰ ἀγκίλια.","english":"Many opinions about him have thus arisen, but those who theologize him as unknown and obscure are the stronger. That those who think he is Dionysus are mistaken, both from the vines mentioned, which lifted the curtains, and from some other source, persuaded to celebrate the profane rites of the Hebrews, one might gather from their own laws; for they ordain that not the profane but the priests do this, saying thus: \"You shall not drink wine and strong drink whenever you enter the tabernacle.\"\n\nFifteen days before the Kalends of April, Euctemon says that various winds blow. One might call Athena \"capital\" as prudence; for it is said that prudence lies for humans on the crown of the head, at the opposite of the head, near the roots of the brain; whence Homer made Achilles, when angry, pressed from the crown by Athena, saying: \"And she seized the son of Peleus by his blond hair.\" And they depict her grey-eyed because of the fiery, and they assign to her the owl as her bird, which keeps awake through the whole night, as one might say, the human soul at no time being idle; for it is immortal and ever-moving by nature; for what has a pause of motion has a pause of life according to Plato. That on the day before the fourteenth of the Kalends of April it was the custom for the Salii to lay aside the heaven-sent weapons, which they called ancilia, which Numa established. These were accustomed to be moved in honor of warlike Ares on that day on which a voice is said to have been heard from heaven saying that the city would be preserved until then, as long as the ancilia are preserved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"Ὅτι καὶ ἐν Ῥώμῃ τὰς τῶν πολιτῶν ἁμαρτάδας ἐπὶ ἁμαξῶν διέπαιζον καὶ λανθανούσας ἐξῆγον κατὰ τὴν Ἀθηναίων συνήθειαν, οἳ τοῖς ἁμαρτάνουσιν ἠπείλουν λέγειν τὰ ἐξ ἁμάξης.\n\nΠρὸ δεκατεσσάρων Καλενδῶν Ἀπριλίων ἑορτὴ παρὰ Ῥωμαίοις τιμωμένη οὐχ ὡς Ῥωμαϊκὴ ἀλλ' ὡς μεγίστην παρ' Αἰγυπτίοις ἔχουσα τιμὴν δι' αἰτίαν τοιαύτην· τοῦ Νείλου τὴν ἐτήσιον ἐπίδοσιν τῶν ὑδάτων ἀρνουμένου ποτὲ καὶ ταύτῃ τῶν Αἰγυπτίων ἀπολλυμένων, δαίμων τις ἀγαθὸς εἰς ἄνθρωπον φανείς, ὅλον τὸ σῶμα πεπηλωμένος, ἐξεβόα τοῖς Αἰγυπτίοις ἀναβλύ σαι τὸν Νεῖλον, καὶ αὐτὸν ἐμπεσεῖν τοῖς ὕδασι· τῶν δὲ ἀπιστησάντων, ἔργῳ δὲ τἀληθὲς εὑρόντων, ἑορτὴ παρ' αὐτοῖς τε καὶ παρὰ τοῖς Ἕλλησιν ὡρίσθη λεγομένη Πηλούσιον. Ὅτι τὴν ἐν Λυδίᾳ Φιλαδέλφειαν Αἰγύπτιοι ἐπόλισαν. ὅτι οἱ περὶ τὸν φιλόσοφον Πρόκλον μικρὰς Ἀθήνας ἐκάλουν τὴν Φιλαδέλφειαν διὰ τὸν πρὸς ἐκείνας ζῆλον διά τε τὰς ἑορτὰς καὶ τὰ ἱερὰ τῶν εἰδώλων. Τῇ πρὸ δεκαμιᾶς Καλενδῶν Ἀπριλίων δένδρον πίτυς παρὰ τῶν δενδροφόρων ἐφέρετο ἐν τῷ Παλατίῳ. τὴν δὲ ἑορτὴν Κλαύδιος ὁ βασιλεὺς κατεστήσατο, ἀνὴρ οὕτω δίκαιος περὶ τὰς κρίσεις, ὡς μητέρα τὸν ἑαυτῆς παῖδα ἀρνουμένην κελεῦσαι ὡσανεὶ","english":"That in Rome too they used to mock the sins of the citizens on wagons and bring hidden ones to light, according to the custom of the Athenians, who threatened those who sinned that they would tell the things from the wagon.\n\nFourteen days before the Kalends of April, a festival is honored among the Romans, not as a Roman one but as having the greatest honor among the Egyptians, for this reason: when the Nile once refused its annual increase of waters and the Egyptians were perishing thereby, a certain good spirit appearing as a man, his whole body covered in mud, cried out to the Egyptians that the Nile was gushing forth, and that he himself had fallen into the waters; and when they disbelieved, but by the deed found the truth, a festival was established among them and among the Greeks, called Pelusium. That the Egyptians founded Philadelphia in Lydia. That those around the philosopher Proclus used to call Philadelphia \"little Athens\" because of its zeal for those places and because of the festivals and the sacred rites of the idols. On the day eleven days before the Kalends of April, a pine tree was carried by the tree-bearers in the Palatine. And the emperor Claudius established the festival, a man so just in his judgments that he ordered a mother who was denying her own child, as if","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"ξένην γαμηθῆναι αὐτῷ, τὴν δὲ ἀπειποῦσαν κρῖναι μητέρα. Τῇ πρὸ δέκα Καλενδῶν Ἀπριλίων καθαρμὸς σάλπιγγος καὶ κίνησις τῶν ὅπλων, καὶ τιμαὶ Ἄρεος καὶ Νερίνης, θεᾶς οὕτω τῇ Σαβίνων γλώσσῃ προσαγορευομένης, ἣν ἠξίουν εἶναι τὴν Ἀθηνᾶν ἢ καὶ Ἀφροδίτην· νερίνη γὰρ ἡ ἀνδρία ἐστὶ καὶ νέρωνας τοὺς ἀνδρείους οἱ Σαβῖνοι καλοῦσιν. αὐτὴν δὲ μετὰ Ἄρεος ἡγεῖσθαι τῶν πολέμων καὶ Ὅμηρος δείκνυσι λέγων· ταῦτα δ' Ἄρηι θοῷ καὶ Ἀθηνᾷ πάντα μελήσει. οἱ γὰρ Ἀφροδίτην εἶναι νομίζοντες τὴν Νερίνην πλανῶνται, καὶ μάρτυς κἀνταῦθα Ὅμηρος· οὔ τοι, τέκνον ἐμόν, δέδοται πολεμήϊα ἔργα. Ὁ Φίλιππος δύεσθαι τῇ πρὸ ἐννέα Καλενδῶν Ἀπριλίων τὰς ὑάδας μετὰ νότου, ἀνίσχειν δὲ λέγει ὁ Μητρόδωρος. τῇ πρὸ ὀκτὼ Καλενδῶν ἰσημερία ἐαρινή. Ὅτι ψαλίς ἐστιν οἰκοδομῆς εἶδος ἡμικυλίνδρου τὸ σχῆμα ἐχούσης. Ὅτι ἡ Δημήτηρ πόλεώς ἐστι καταρκτικὴ οἱονεὶ ἡ γῆ· ὅθεν καὶ πυργοφόρον αὐτὴν γράφουσι. λέγεται δὲ καὶ Κυβέλη ἀπὸ τοῦ κυβικοῦ σχήματος κατὰ γεωμετρίαν ἡ γῆ, διὰ τὸ βάσιμόν τε καὶ στάσιμον· εἰ καὶ σφαιρικὴν οἱ Στωϊκοὶ ταύτην ὁρίζονται. Ἀπρίλιος. Τοῦ πρώτου μηνός, ὡς ἐλέγομεν, κατὰ τὴν τῆς μονάδος ἐξοχὴν ταῖς τιμαῖς τῶν νοητῶν ἀνατεθέντος, εἰκότως ὁ μετ' αὐτὸν τουτέστιν ὁ δεύτερος, ὃν πατρίως Ῥωμαῖοι Φεβρουάριον καλοῦσι, κατὰ τὸ ἄπειρον τοῦ ἀριθμοῦ Πλούτωνι καὶ τοῖς καταχθονίοις ἀφωρίσθη. Ἀΐδην δὲ αὐτὸν καλοῦσιν· ἡ γὰρ δυὰς ὡς ἀνείδεος καὶ ἀοριστός ἐστιν, ὅθεν αὐτὸς τῶν ἀειδῶν καὶ ἀπόστασιν ἀπὸ τῶν θείων ἐσχηκότων βασιλεὺς εἶναι λέγεται.","english":"that a foreign woman was married to him, and she, having refused, judged her mother. On the day before the tenth of the Kalends of April, a purification of the trumpet and a movement of arms, and honors of Ares and Nerine, a goddess thus addressed in the language of the Sabines, whom they deemed to be Athena or also Aphrodite; for nerine is manliness, and the Sabines call the brave nerones. That she leads wars together with Ares, Homer too shows, saying: \"These things will be a care to swift Ares and to Athena, all of them.\" For those who think Nerine is Aphrodite are mistaken, and Homer is a witness here too: \"Not to you, my child, are the works of war given.\" Philip says that the Hyades set on the day before the ninth of the Kalends of April with the south wind, and Metrodorus says they rise. On the day before the eighth of the Kalends is the spring equinox. That a psalis is a kind of building having the shape of a half-cylinder. That Demeter is the founder of a city, as it were the earth; whence they also depict her bearing towers. And the earth is called Cybele from the cubic shape in geometry, because of its being walkable and stable; even if the Stoics define it as spherical. April. Since the first month, as we were saying, was dedicated to the honors of the intelligible beings according to the preeminence of the monad, reasonably the one after it, that is the second, which the Romans in their ancestral fashion call February, was assigned according to the infinity of number to Pluto and the underworld powers. And they call him Hades; for the dyad is, as it were, formless and indefinite, whence he himself is said to be king of the formless and of those who have obtained a departure from the divine things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"ὀρθῶς οὖν ὁ Φιλόλαος τὴν δυάδα Κρόνου σύνευνον εἶναι λέγει, ὃν κατὰ τὸ προφανὲς χρόνον ἄν τις εἴποι. συνάπτεται δὲ τῷ χρόνῳ ἡ δυὰς ὡς τῆς φθορᾶς αἰτίῳ· μήτηρ δὲ αὐτὴ τυγχάνει τῆς ῥευστῆς οὐσίας. τὸν δὲ τρίτον, τουτέστι τὸν Μάρτιον, εἴτε κατὰ τὸν πρῶτον περιττόν, εἴτε ὡς πάτριον θεὸν τὸν Ἄρην, εἰς τοῦτο τάξεως ἀριθμοῦ ἀνέθεντο· ἡ γὰρ τριὰς ἀρχὴ ἀριθμοῦ· ὥστε οὐκ ἔξω φιλοσοφίας τὸν Ἄρεα ζευγνύουσι τῇ Ἀφροδίτῃ· τῇ γὰρ δυάδι συνελθούσης μονάδος πρῶτος ἀριθμὸς ἐτέχθη, ὃς καλεῖται ὑπ' ἐνίων τέλειος, ὅτι πρῶτος τὰ πάντα σημαίνει, καὶ πρῶτος ἔδειξεν ἀρχὴν μέσα τέλος· εἰκὼν γάρ ἐστιν ἐπιπέδου καὶ πρώτη ὑπόστασις ἐν τριγώνοις· τρία γὰρ αὐτῶν γένη· ἰσόπλευρον ἰσοσκελὲς σκαληνόν. τὸν δὲ τέταρτον, ὅν Ἀπρίλιον ὀνομάζουσι, κατὰ τὴν τῶν στοιχείων φύσιν τῷ τετάρτῳ ἀριθμῷ ἀνέθεντο, τουτέστιν Ἀφροδίτῃ· ἡ γὰρ τοῦ παντὸς αἰσθητοῦ φύσις ἐκ τεσσάρων ἐστὶ στοιχείων, αὕτη δ' ἂν εἴη κατὰ τοὺς φυσιολόγους Ἀφροδίτη. πρῶτος οὖν τετράγωνος ἀριθμὸς οὗτος καὶ τετρακτύς, ἀλλὰ μὴν καὶ πρῶτος ἔδειξε τὴν στερεὰν φύσιν· σημεῖον γάρ, εἶτα γραμμή, εἶτα ἐπιφάνεια, εἶτα στερεόν, ὅ ἐστι σῶμα. ἐκ τεσσάρων δὲ ἡ τοῦ τέταρτον ἀριθμὸν Ἀφροδίτῃ τουτέστι τῇ φύσει τῶν πραγμάτων ἀνέθεντο. ἀνθ' ὅτου δὲ οὕτως ἔδοξε Ῥωμαίοις τὸν τέταρτον ὀνομάσαι μῆνα, διὰ βραχέων ἐρῶ· τέως δὲ κατὰ τὸ πρόσθεν ἐπηγγελμένον ὀλίγα ἄττα περὶ τῆς κατὰ Ἀφροδίτην θεωρίας διαλήψομαι. οἱ φυσικοὶ τοιγαροῦν τὸν ἐαρινὸν εἶναι καιρὸν τὴν Ἀφροδίτην βούλονται· οὗτος δ' ἂν εἴη ὁ ἐν ταύρῳ ἥλιος·","english":"Philolaus therefore rightly says that the dyad is the consort of Cronus, whom one might plainly call time. And the dyad is joined to time as being the cause of corruption; and it itself happens to be the mother of fluid substance. The third month, that is March, they assigned either according to the first odd number, or as to the ancestral god Ares, to this number of order; for the triad is the beginning of number; so that they do not join Ares to Aphrodite outside of philosophy; for when the monad comes together with the dyad, the first number is produced, which is called by some perfect, because it first signifies all things, and first showed beginning, middle, and end; for it is an image of a plane and the first substance in triangles; for there are three kinds of them: equilateral, isosceles, scalene. The fourth month, which they call April, they assigned according to the nature of the elements to the fourth number, that is, to Aphrodite; for the nature of the whole sensible world is from four elements, and this would be Aphrodite according to the natural philosophers. This, then, is the first square number and the tetractys, but indeed it also first showed solid nature; for a point, then a line, then a surface, then a solid, which is a body. And from four they assigned the fourth number to Aphrodite, that is, to the nature of things. Why it seemed good to the Romans thus to name the fourth month, I shall state briefly; for now, according to what was promised before, I shall set out a few things about the contemplation concerning Aphrodite. The natural philosophers, then, wish Aphrodite to be the spring season; and this would be the sun in Taurus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"καὶ ἀποστρεφομένην αὐτὴν τὸν Ἄρεα ποιοῦσιν, ὡς ἐλέγομεν, τὸν Ἄρεος μῆνα–οὗτος δ' ἂν εἴη ὁ Μάρτιος–, προστιθεμένην δὲ τῷ Ἀδώνιδι, τουτέστι τῷ Μαΐῳ, καθ' ὃν ἤδη καὶ ἐαρίζει τὰ ὄρνεα· τοῦτον δὲ ἀναιρεθῆναι ὑπὸ τοῦ Ἄρεος μεταβληθέντος εἰς ὗν, οἱονεὶ τὸ ἔαρ ὑπὸ τοῦ θέρους ἀναιρεῖσθαι· θερμὴ γὰρ ἡ φύσις τοῦ ὑὸς καὶ ἀντὶ τοῦ θέρους αὐτὸν οἱ μυθικοὶ λαμβάνουσιν. ἢ ὡς ἄλλοις δοκεῖ, Ἄδωνις μέν ἐστιν ὁ καρπός, Ἄρης δὲ ὁ σῦς· πολέμιον δὲ τὸ ζῶον τοῖς καρποῖς, ὥσπερ σωτήριος βοῦς· καὶ διὰ τοῦτο Αἰγύπτιοι ἔτι καὶ νῦν βοῶν μὲν ὡς ἐπίπαν ἀπέχονται, τοῖς δὲ ὑείοις ὡς μάλιστα πρὸς ἐδωδὴν κατακέχρηνται. Εὐριπίδης δὲ Ἀφροδίτην αὐτὴν ἀξιοῖ ὀνομασθῆναι ἐκ τοῦ ἄφρονας τοὺς ἐρῶντας ἀποτελεῖν. ὁ δὲ Χρύσιππος οὐ Διώνην ἀλλὰ Διδόνην αὐτὴν ὀνομάζεσθαι ἀξιοῖ\n\nπαρὰ τὸ ἐπιδιδόναι τὰς τῆς γενέσεως ἡδονάς, Κύπριν δὲ ὀνομασθῆναι παρὰ τὸ κύειν παρέχειν, καὶ Κυθηρείην ὁμοίως, παρὰ τὸ μὴ μόνον ἀνθρώποις ἀλλὰ καὶ θηρίοις τὸ κύειν ἐπιδιδόναι. ἔνθεν Ἑρμῆς ἐν τῇ κοσμοποιΐᾳ τὰ μὲν ὑπὲρ ὀσφὺν ἄρρενα τῆς Ἀφροδίτης, τὰ δὲ μετ' αὐτὴν θήλεα παραδίδωσιν· ὅθεν Πάμφυλοι καὶ πώγωνα ἔχουσαν ἐτίμησαν Ἀφροδίτην ποτέ· τεχθῆναι δ' αὐτὴν ἀξιοῦσιν ἀπὸ τῶν Κρόνου μηδέων, τουτέστιν ἀπὸ τοῦ αἰῶνος, ἡ δὲ φύσις τῶν πραγμάτων ἀΐδιος καὶ ἄφθαρτος. βενίσαι τὸ ἀφροδισιάσαι παρὰ τῷ πλήθει λέγεται. ὁ δὲ Πλάτων δύο παραδίδωσιν Ἀφροδίτας, Οὐρανίαν καὶ Πάνδημον· καὶ τὴν μὲν τοῖς θεοῖς, τὴν δὲ τοῖς ἀνθρώποις παρέπεσθαι· οἱ δὲ ἄλλοι τῶν ποιητῶν τέσσαρας παραδιδόασι·","english":"And they make her turn away from Ares, as we were saying, the month of Ares—and this would be March—and attach herself to Adonis, that is, to May, in which the birds already mate in spring; and they say that this one was killed by Ares changed into a boar, as it were spring being killed by summer; for the nature of the pig is hot, and the myth-makers take it in place of summer. Or, as others think, Adonis is the fruit, and Ares is the boar; and the animal is hostile to fruits, just as the ox is preservative; and for this reason the Egyptians even now as a rule abstain from oxen, but make the most use of swine for food. Euripides thinks that she herself should be named Aphrodite from her making lovers senseless. But Chrysippus thinks that she should be named not Dione but Didone, from her giving forth the pleasures of generation, and that she was named Cypris from her providing conception, and Cytherian likewise, from her giving forth conception not only to humans but also to beasts. Hence Hermes in the cosmogony delivers the parts of Aphrodite above the loins as male, and those after it as female; whence the Pamphylians once honored Aphrodite as having a beard too; and they think that she was born from the genitals of Cronus, that is, from eternity, and the nature of things is everlasting and incorruptible. To benisai is said among the multitude for to have intercourse. Plato delivers two Aphrodites, Urania and Pandemos; and the one attends the gods, the other humans; but the other poets deliver four.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"μίαν μὲν ἐξ Οὐρανοῦ καὶ Ἡμέρας τεχθεῖσαν, ἑτέραν δὲ ἐξ ἀφροῦ, ἐξ ἧς καὶ Ἑρμοῦ Ἔρως ἐτέχθη· τρίτην Διὸς καὶ Διώνης, ἐξ ἧς καὶ Ἄρεος τεχθῆναί φασιν Ἀντέρωτα· τετάρτην τὴν Συρίας καὶ Κύπρου, τὴν λεγομένην Ἀστάρτην. ἄλλοι δέ φασι, πρώτην μὲν τοῦ Οὐρανοῦ καὶ Ἡμέρας Οὐρανίαν καλουμένην, δευτέραν δὲ Ἀφροῦ καὶ Εὐρυνόμης τῆς Ὠκεανοῦ, καὶ τρίτην τὴν συναφθεῖσαν Ἑρμῇ τῷ Νείλου, ἐξ ἧς καὶ ὁ δεύτερος Ἔρως ὁ ὑπόπτερος, τετάρτην Διὸς καὶ Διώνης, ἣν ἔγημεν Ἥφαιστος, λάθρᾳ δὲ αὐτῇ συνελθὼν Ἄρης ἔτεκε τὸν Ἀντέρωτα. καλεῖται δὲ πολλαχοῦ καὶ Πασιφάη, ἡ πᾶσιν ἐπαφιεῖσα τὴν ἡδονήν· καὶ Ἐρυκίνη παρὰ τὸ τοὺς ἔρωτας κινεῖν. ἀπ' αὐτῆς δὲ καὶ Ἑρμοῦ τὸν Ἑρμαφρόδιτον τεχθῆναι λόγος, οἷον τὸν εὐφραδῆ καὶ ἀστεῖον λόγον, τὸν ἐξ ἡδονῆς τὸ τραχὺ θηλύνοντα. τὸν δὲ ταύτης ἀστέρα τῇ σελήνῃ παρέπεσθαί φασι διὰ τὰς νυκτερινὰς συναφείας, ὅθεν καὶ σκιὰν αὐτὸν ἀποτελεῖν διὰ τὸ σωμάτων εἶναι παρεκτικόν. ἱερούργουν δὲ αὐτῇ χῆνας καὶ πέρδικας, ὅτι αἱ μὲν τοῖς ὕδασι χαίρουσι –πελαγία δὲ ἡ Ἀφροδίτη–οἱ δὲ ταῖς φωναῖς τῶν θηλείων ἀγόμενοι ἁλίσκονται. τοσαῦται μὲν τοῖς παλαιοῖς αἱ περὶ Ἀφροδίτης κατὰ μυθικὴν καὶ φυσικὴν θεωρίαν δόξαι. οἱ δὲ φιλόσοφοι Διώνην τὴν Ἀφροδίτην εἶναί φασι τὴν διὰ πάντων οὖσαν τῶν ὄντων φύσιν· τεχθῆναι δὲ αὐτὴν ἐκ τῶν Οὐρανοῦ μηδέων καὶ τῆς θαλάσσης, τουτέστιν ἐξ ἀρτίου ἀριθμοῦ καὶ περιττοῦ· καὶ περιττοῦ μὲν ἐκ τοῦ εἴδους, ἀρτίου δὲ ἐκ τῆς θαλάσσης, τουτέστι τῆς ἀπείρου ὕλης.","english":"One, they say, was born from Heaven and Day; another from foam, from whom also Eros was born to Hermes; a third from Zeus and Dione, from whom also they say Anteros was born to Ares; a fourth, the one of Syria and Cyprus, called Astarte. But others say that the first was that of Heaven and Day, called Urania; the second that of Foam and Eurynome the daughter of Ocean; and the third the one joined to Hermes the son of the Nile, from whom also the second Eros, the winged one; the fourth that of Zeus and Dione, whom Hephaestus married, but Ares, secretly consorting with her, begot Anteros. And she is called in many places also Pasiphae, she who sends pleasure upon all; and Ericyne, from the fact that she stirs up loves. From her and Hermes, the account goes, Hermaphroditus was born, that is, the fluent and refined speech, which from pleasure softens the rough. And they say that her star follows the moon because of nocturnal conjunctions, whence also it produces a shadow because it is capable of receiving bodies. And they sacrificed to her geese and partridges, because the former delight in waters—for Aphrodite is of the sea—and the latter, led by the voices of the females, are caught. Such, then, are the opinions of the ancients concerning Aphrodite according to mythical and physical speculation. But the philosophers say that Aphrodite is Dione, the nature that is through all things that exist; and that she was born from the genitals of Heaven and from the sea, that is, from even number and odd; and odd from form, but even from the sea, that is, from indefinite matter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"Κίγκιος δὲ ὁ Ῥωμαῖος σοφιστής φησι τὴν Ἀφροδίτην ἐξ ἀφροῦ τεχθῆναι, οἱονεὶ ἐκ τοῦ χιονώδους ἀέρος καὶ τῆς ψυχρᾶς οὐσίας τὸ ἔαρ ἀποτεχθῆναι. τοσαῦτα περὶ Ἀφροδίτης. ὅτι τὸν Ἀπρίλιον παρ' Αἰνείου πρὸς τιμὴν τῆς μητρὸς αὐτοῦ οἱονεὶ ἀφροδίσιον, τινὲς δὲ παρὰ τοῦ Ῥωμύλου οὕτως ὀνομασθῆναι βούλονται· τοῦ πρώτου γὰρ μηνὸς δῆθεν ἀνατεθέντος Ἄρει εἰκὸς ἦν τὸν δεύτερον Ἀφροδίτῃ ἀνατεθῆναι. οὕτως μὲν οὖν Ἕλληνες, οἱ δὲ Ῥωμαῖοι Ἀπρίλιον ὡσανεὶ Ἀπερίλιον ἀντὶ τοῦ ἀνοικτικὸν τοῦ καιροῦ φασιν· ἐγκεκλεισμένης γὰρ ὥσπερ τῷ χείματι τῆς φύσεως τὸ ἔαρ ἐξανοίγειν τὰ πράγματα πέφυκεν. εἰκὸς δὲ ἦν τῷ τοῦ Ἄρεος μηνὶ συζευχθῆναι τὸν τῆς Ἀφροδίτης ὡς εἴρηται· διότι, ὥς φασιν Αἰγύπτιοι, διὰ τῆς πραότητος τῆς Ἀφροδίτης πραύνεται ὁ τοῦ Ἄρεος ἀστήρ. ἐν δὲ τοῖς ὕμνοις ἐγγὺς τριακοσίοις ὀνόμασιν εὑρίσκομεν καλουμένην τὴν Ἀφροδίτην. οἱ δὲ Φοίνικες Ἀστάρτην, τὴν σφῶν πολιοῦχον–οἱονεὶ τὴν ἀστερίαν ἢ τὴν τοῦ ἄστεος ἀρετήν–εἶναι τὴν Ἀφροδίτην βούλονται. ἐκ γὰρ τοῦ Λιβάνου–ὄρος δέ ἐστιν ἐκεῖ ἐκ τῆς πρὸς λίβα νεύσεως οὕτω καλούμενον –δύο ποταμοὶ ἐκπίπτουσιν ἐπὶ τὴν θάλασσαν, ὧν ὁ μὲν μείζων καὶ διειδέστερος Ἄδωνις, ὁ δὲ ἐλάσσων καὶ γεωδέστερος Ἄρης προσαγορεύεται. ἐμπίπτων δὲ ὁ Ἄρης τῷ Ἄδωνι οὐ διασώζει τὴν οἰκείαν προσηγορίαν ἄχρι θαλάσσης. ἐπεὶ οὖν Ἄδωνις ὅλος ἐμμίγνυται τῷ πελάγει, δοκεῖ μᾶλλον αὐτὸς ἀγαπᾶσθαι πρὸς τῆς Ἀφροδίτης ἀντὶ τοῦ τῆς θαλάσσης. Ταῖς τοίνυν Καλένδαις Ἀπριλίαις αἱ σεμναὶ γυναικῶν ὑπὲρ ὁμονοίας καὶ βίου σώφρονος ἐτίμων τὴν Ἀφροδίτην·","english":"Cinclus the Roman sophist says that Aphrodite was born from foam, meaning that spring is born, as it were, from the snowy air and the cold substance. So much concerning Aphrodite. [He says] that April was named by Aeneas in honor of his mother, as it were \"Aphrodisian,\" but some wish it to have been so named by Romulus; for since the first month was supposedly dedicated to Ares, it was fitting that the second be dedicated to Aphrodite. Thus, then, the Greeks; but the Romans say \"April\" as it were \"Aperile,\" meaning the opener of the season; for when nature has been shut up, as it were, by winter, spring is naturally disposed to open up things. And it was fitting that the month of Aphrodite be joined to the month of Ares, as has been said; because, as the Egyptians say, by the gentleness of Aphrodite the star of Ares is calmed. And in the hymns we find Aphrodite called by nearly three hundred names. But the Phoenicians wish Aphrodite to be Astarte, their city's guardian—as it were the starry one or the virtue of the city. For from Lebanon—and there is a mountain there so called from its inclination toward the southwest—two rivers flow down to the sea, of which the greater and more transparent is called Adonis, and the lesser and more earthy Ares. And Ares, falling into Adonis, does not preserve its own name as far as the sea. Since, therefore, Adonis is wholly mingled with the deep, he seems rather himself to be loved by Aphrodite instead of by the sea. On the April Kalends, then, the venerable women honored Aphrodite for concord and a temperate life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"αἱ δὲ τοῦ πλήθους γυναῖκες ἐν τοῖς τῶν ἀνδρῶν βαλανείοις ἐλούοντο πρὸς θεραπείαν αὐτῆς μυρσίνῃ\n\nἐστεμμέναι, ἢ ὅτι μυρσίνη ἐπιτηδεία τοῖς βρέφεσίν ἐστι–ῥώννυσι γὰρ τὰ σώματα τῶν ἀρτιγενῶν, καὶ παρὰ τὰ ἄλλα δὴ τῶν ἀειθαλῶν φυτῶν εὐωδεστάτη τυγχάνει ἡ μυρσίνη–ἢ ὅτι μόνη ἐν φυτοῖς χαίρει τῇ θαλάσσῃ. ἐτιμᾶτο δὲ ἡ Ἀφροδίτη τοῖς αὐτοῖς, οἷς καὶ ἡ Ἥρα· ἐν δὲ τῇ Κύπρῳ πρόβατον κωδίῳ ἐσκεπασμένον συνέθυον τῇ Ἀφροδίτῃ– ὁ δὲ τρόπος τῆς ἱερατείας ἐν τῇ Κύπρῳ ἀπὸ τῆς Κορίνθου παρῆλθέ ποτε–εἶτα δὲ καὶ σύας ἀγρίους ἔθυον αὐτῇ διὰ τὴν κατὰ Ἀδώνιδος ἐπιβουλήν, τῇ πρὸ τεσσάρων Νωνῶν ἤγουν τῇ δευτέρᾳ ἡμέρᾳ τοῦ Ἀπριλίου. Ὅτι οἱ φυσικοί φασι τὰς θηλείας τὰς κατ' εὐθὺ τὴν ἀναστόμωσιν τῶν ἀγγείων ἐχούσας τοκάδας εἶναι, τὰς δὲ ἐκ πλαγίου στείρας. Τῇ πρὸ τριῶν Νωνῶν Ἀπριλίων Ἡρακλῆς ἐπινίκιος ἐτιμᾶτο οἷα ὑγείας δοτήρ. καὶ ῥαφάνων νόμος κατὰ τὸν μῆνα τοῦτον ἀπέχεσθαι Ῥωμαίοις. Ἡρακλῆς δὲ ὁ χρόνος παρὰ τῷ Νικομάχῳ εἴρηται, ἀλλὰ μὴν καὶ ἥλιος, λέγοντι οὕτως· «Ἡρακλῆς μὲν οὖν ὁ τὴν περὶ τὸν ἀέρα κλάσιν τῇ τῶν ὡρῶν περιτροπῇ ποιούμενος, τουτέστιν ἥλιος.» διὸ δὴ καὶ ἐν τοῖς τούτου μυστηρίοις τοὺς ἄρρενας γυναικείαις στολαῖς κοσμοῦσιν, ἅτε δὴ ἐξ ἀγριότητος καὶ ἀγονίας τῆς κατὰ τὸν χειμῶνα ἀρχομένου τοῦ σπερματικοῦ τόκου θηλύνεσθαι. καὶ ταῦτα μὲν τῷ ἔαρι ἐτέλουν. τρία δὲ αὐτῷ μῆλα ἐν τῇ λαιᾷ ταῖν χεροῖν τῆς χρόνου δι' αὐτοῦ ἀναμερίσεως σύμβολον· μῆλον μὲν γὰρ διὰ τὴν πρὸς τὸν κριὸν αὐτοῦ συμπάθειαν, ἀρχὴ δὲ χρόνου ἐαρινὴ τροπή. καὶ ἄλλως δὲ τρία, ὅτι τριμερὴς ὁ χρόνος.","english":"The women of the crowd bathed in the men's baths, crowned with myrtle for her worship, either because myrtle is suitable for infants—for it strengthens the bodies of the newly born, and myrtle happens to be the most fragrant of the evergreen plants besides others—or because it alone among plants rejoices in the sea. Aphrodite was honored with the same offerings as Hera. In Cyprus they sacrificed to Aphrodite a sheep covered with a fleece—the manner of the priesthood in Cyprus came once from Corinth—and then they also sacrificed wild boars to her because of the plot against Adonis, on the day before the fourth Nones, that is, on the second day of April. The natural philosophers say that females whose vessels have their opening in a straight line are fertile, while those whose opening is oblique are barren. On the day before the third Nones of April, Heracles was honored as a bringer of victory, as a giver of health. And it is a custom for the Romans to abstain from radishes during this month. Heracles is called time by Nicomachus, and indeed also the sun, saying thus: \"Heracles, then, is the one who makes the bending around the air by the turning of the seasons, that is, the sun.\" Therefore in his mysteries they adorn the males with women's garments, since from the wildness and barrenness of winter, the seminal birth begins to be feminized. And these rites they performed in spring. Three apples in his left hand were a symbol of the division of time through him; for an apple is due to his sympathy with the ram, and the spring solstice is the beginning of time. And in another way three, because time is threefold.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"ἀνάγειν δὲ λέγεται τὸν κύνα τὸν τρικέφαλον ἐκ τοῦ Ἅιδου, ὅτι φρουρητικὸς καὶ λυμαντικὸς ὁ χρόνος, ὥσπερ δὴ καὶ ὁ κύων· τρεῖς δὲ αὐτῷ κεφαλαί, ὅ τε παρελθὼν καὶ ὁ ἐνεστὼς καὶ ὁ μέλλων καιρός. καὶ ἄλλως δὲ τὰ τρία μῆλα ληπτέον ἐπὶ Ἡρακλέους κατὰ φιλόσοφον δόγμα, ὅτι τὰς τρεῖς περιόδους ὁ ἥρως ἀνύσας τοῦ πρακτικοῦ βίου τέλειος εἶναι δοκεῖ. ταύτῃ καὶ τριέσπερος λέγεται κατὰ Λυκόφρονα, φησὶ γάρ· τριεσπέρου λέοντος, ὅν ποτε γνάθοις Τρίτωνος ἠμάλαψε κάρχαρος κύων. τὸ γὰρ τρισὶ νυξὶν ἐσπάρθαι τὸν Ἡρακλέα μυθικόν ἐστιν. Ἥβην δὲ καλλίσφυρον αὐτῷ δίδωσιν, οἱονεὶ τὴν δημιουργικὴν δύναμιν, καὶ τὸ καλὸν τὸ ἐγκόσμιον. ὁ δὲ στέφανος τελειότητος δεῖγμά ἐστι· διὸ δὴ θεοῖς καὶ βασιλεῦσι καὶ ἱερεῦσιν ἐδίδοτο πρώτως. τῆς δὲ τύχης ἀφελομένης παρὰ τῆς ἀρετῆς τὸν στέφανον, οἱ ἱερεῖς τὸ λοιπὸν ἀποκειρόμενοι τὴν κόμην κύκλον τινὰ τριχῶν ἀντὶ στεφάνου τῇ κεφαλῇ περιποιοῦσι. δωδεκάμοχθόν γε μὴν αὐτόν φασι, διὰ τὸ τὰ δώδεκα ζωδία ἐκτρέχειν. καὶ τὴν Ἄλκηστιν δὲ τῷ Ἀδμήτῳ ἀναψυχώσας ἀποδίδωσιν, οἷον τῷ κόσμῳ τὴν ζωογόνον φύσιν ἐν τῷ χειμῶνι κατανεκρωθεῖσαν ὁ ἥλιος ἀποκαθιστῶν· Ἄδμητος γὰρ ὁ κόσμος παρὰ τὸ ἀκάμαντα εἶναι καὶ ἀείζωον. Αὐγείαν δὲ διαφθεῖραι λέγεται· καὶ γὰρ ἀνίσχων ὁ ἥλιος τὸν ὄρθριον διασκορπίζει καιρόν, ὃν οἱ πολλοὶ αὐγὴν ὀνομάζουσιν. ὑπὸ δὲ Εὐρυσθέως προστάττεται ὁ Ἡρακλῆς τοὺς δυοκαίδεκα ἄθλους ἐκτελεῖν, ἀντὶ τοῦ ὁ ἥλιος κελεύσει τοῦ μεγάλου θεοῦ, ἀντιβαινούσης τῆς Ἥρας–οἱονεὶ τῆς σφαίρας– ἀντίρροπος αὐτῇ τὸν δωδεκαζώδιον διαφεύγει οὐρανόν. οὕτως μὲν οἱ φιλόσοφοι.","english":"It is said that he brought up the three-headed dog from Hades, because time is both guarding and destructive, just as a dog is; and it has three heads—the past, the present, and the future time. And in another sense the three apples must be understood in the case of Heracles according to philosophical doctrine, because the hero, having completed the three circuits of the practical life, is deemed to be perfect. For this reason he is also called threefold-evening-born according to Lycophron, for he says: of the threefold-evening lion, which once the jagged dog devoured with the jaws of Triton. For that Heracles was sown in three nights is mythical. And they give him Hebe of the beautiful ankles, as it were the creative power, and the beauty that is in the world. And the crown is a proof of perfection; therefore it was given first to gods and kings and priests. But since Fortune took the crown away from Virtue, the priests for the rest, shearing off their hair, procure for their head a kind of circle of hair instead of a crown. And they say he performed twelve labors, because the twelve signs of the zodiac run their course. And having revived Alcestis for Admetus, he gives her back, as it were the sun restoring to the world the life-giving nature that had been deadened in winter; for Admetus is the world, from its being untiring and ever-living. And he is said to have destroyed Augeas; for the sun, rising, scatters the early morning time, which most people call the dawn. And Heracles is commanded by Eurystheus to accomplish the twelve labors, instead of the sun being commanded by the great god, while Hera—that is, the sphere—resists, and he, running counter to it, escapes the twelve-zodiac heaven. Thus the philosophers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"ἀπὸ δὲ τῶν ἱστοριῶν εὑρίσκομεν ἑπτὰ Ἡρακλεῖς γενέσθαι, πρῶτον Διὸς τοῦ Αἰθέρος καὶ Λυσιθόης τῆς Ὠκεανοῦ, δεύτερον Νείλου παῖδα, τρίτον Ἕλληνος τοῦ Διὸς καὶ νύμφης Ἀγχιάλης, τέταρτον Διὸς καὶ Θήβης τῆς Αἰγυπτίας, πέμπτον τὸν Λιβάνου καὶ Νύσσης τὸν ἐν Ἰνδοῖς γενόμενον, ἕκτον Διὸς καὶ Ἀλκμήνης, ἕβδομον Διὸς καὶ Μαίας τῆς Ἄτλαντος. Ὅτι ὁ Ἀπελλῆς γράφων τὰς Χάριτας τρεῖς οὔσας, Ἀγλαΐαν Εὐφροσύνην Θάλειαν, μίαν μὲν ποιεῖ ἀπιοῦσαν, δύο δὲ ἐρχομένας· μιᾶς γὰρ διδομένης χάριτος πλείους ἐπανίασι τοῖς δεδωκόσιν. Ὅτι πῦρ... ῥησσομένων πνευμάτων τοῖς νέφεσιν ἀποθλίβονται οἱ κεραυνοί. Ἡ δὲ Μίλητος τὸ πρὶν ἐκαλεῖτο Ἀνακτορία. Ἀμάλθειαν δὲ τροφὸν Διός, τὴν ἅμα καὶ ἀθρόως καὶ ἑνὶ χρόνῳ τὰ ὄντα τῷ\n\nΔιὶ αὔξουσαν· ἄλθειν γὰρ τὸ αὔξειν. Κράτης δὲ ἀπὸ τοῦ διαίνειν τουτέστι πιαίνειν τὴν γῆν βούλεται ὀνομασθῆναι τὸν Δία, τὸν εἰς πάντα διήκοντα· Ποσειδώνιος τὸν Δία τὸν πάντα διοικοῦντα· Χρύσιππος δὲ διὰ τὸ δι' αὐτὸν εἶναι τὰ πάντα. ἄλλοι τὸν Δία βούλονται ὀνομασθῆναι ἀπὸ τοῦ δεῖν, τουτέστι δεσμεύειν καὶ συνέχειν τὸ σύμπαν αἰσθητόν· ἄλλοι ἀπὸ τοῦ ζῆν. τινὲς δὲ κατὰ τὸν ἡρωϊκὸν καὶ μεριστὸν λόγον τρεῖς Δίας εἶναι βούλονται, ἕνα μὲν Αἰθέρος, τὸν δὲ ἕτερον ἐν Ἀρκαδίᾳ τεχθῆναι, ἐξ οὗ φασιν Ἀθηνᾶν, τρίτον δὲ τὸν Κρῆτα. οἱ δὲ Φοίνικες βασιλέα φασὶν αὐτὸν γενέσθαι δικαιότατον, ὥστε τὴν περὶ αὐτοῦ δόξαν κρείττονα γενέσθαι τοῦ χρόνου· ταύτῃ Κρόνον ἐκβαλεῖν τῆς βασιλείας λέγεται, οἱονεὶ τὸν χρόνον καὶ τὴν ἐξ αὐτοῦ λήθην ὑπερβαλεῖν.","english":"From the histories we find that there were seven Heracles: first, the son of Zeus, who was of Aether, and of Lysithoe, the daughter of Oceanus; second, the son of Nile; third, the son of Hellen, the son of Zeus, and of the nymph Anchiale; fourth, the son of Zeus and Thebe of Egypt; fifth, the one born in India, the son of Libanus and Nyssa; sixth, the son of Zeus and Alcmena; seventh, the son of Zeus and Maia, the daughter of Atlas. That Apelles, painting the Graces as three—Aglaia, Euphrosyne, and Thaleia—makes one of them departing and two coming; for when one grace is given, more return to those who have given. That fire... when the winds are dashed together, the thunderbolts are squeezed out upon the clouds. And Miletus was formerly called Anactoria. And Amaltheia, the nurse of Zeus, who at once and in a single moment increases the things that are for Zeus; for althein means to increase. Crates wishes Zeus to have been named from diainein, that is, to fatten the earth, the one who pervades all things; Poseidonius, Zeus who administers all things; Chrysippus, because all things exist through him. Others wish Zeus to have been named from dein, that is, to bind and hold together the whole perceptible world; others from zen, to live. And some, according to the heroic and divisible reason, wish there to be three Zeuses: one of Aether, another born in Arcadia, from whom they say Athena was born, and a third, the Cretan. But the Phoenicians say that he became a most just king, so that the opinion concerning him became stronger than time; for this reason Cronus is said to have cast him out of his kingdom, as if to say that he surpassed time and the forgetfulness that comes from it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"ὁ δὲ † Μηλίας ὑπὸ Ἀμαλθείας αὐτὸν τραφῆναι, οἷον ἐκ τῆς δυνάμεως, τουτέστιν ἐκ τῆς ἀμαλακιστίας. ὁ δὲ Κράτης τὸν Κρόνον φησὶ Σικελίας καὶ Ἰταλίας καὶ τοῦ πλείστου μέρους τῆς Λιβύης βασιλεῦσαι ἀπηνῶς, τὸν δὲ τούτου υἱὸν ἐπιθέσθαι τῷ πατρὶ καὶ αὐτὸν μὲν εἰς ἔσχατον ἐλάσαι τῆς δύσεως, ἡμερώτατα δὲ τῆς βασιλείας ἀντιλαβέσθαι, καὶ διὰ τοῦτο τιμηθῆναι ὡς θεόν. Ἐρατοσθένης γε μὴν τὸν Δία ἐν τῇ Κρήτῃ τεχθῆναι λέγει, κἀκεῖθεν διὰ τὸν Κρόνου φόβον μετενεχθῆναι εἰς Νάξον. Εὔμηλος δὲ ὁ Κορίνθιος τὸν Δία ἐν τῇ καθ' ἡμᾶς Λυδίᾳ τεχθῆναι βούλεται, καὶ μᾶλλον ἀληθεύει ὅσον ἐν ἱστορίᾳ· ἔτι γὰρ καὶ νῦν πρὸς τῷ δυτικῷ τῆς Σαρδιανῶν πόλεως μέρει ἐπ' ἀκρωρείας τοῦ Τμώλου τόπος ἐστίν, ὃς πάλαι μὲν Γοναὶ Διὸς ὑετίου, νῦν δὲ παρατραπείσης τῷ χρόνῳ τῆς λέξεως Δεύσιον προσαγορεύεται. φύλακες ἦσαν οἱ Κούρητες. ἄλλοι Προμηθέως φασὶν εἶναι υἱὸν οἱονεὶ τῆς προνοίας. οἱ δὲ πλεῖστοι τῶν φυσικῶν τὸν Δία Ἰδαῖον εἶναι βούλονται καὶ τεχθῆναι ἐν τῇ Ἴδῃ,τουτέστιν ἐν τῷ παρὰ Ἴδῃ ὁρωμένῳ οὐρανῷ. τῆς δὲ Κόρης πατέρα αὐτόν φασιν, τουτέστι τοῦ κόρου καὶ τῆς εὐωχίας αἴτιον αὐτὸν γενέσθαι· πρῶτος γὰρ βασιλεύσας λέγεται τοὺς ἀνθρώπους διδάξαι γεωργεῖν. πολλοὶ δὲ ἐκ τοῦ ὅλου Διὸς Δίοι, ὥσπερ Ἀπόλλωνες ἢ Διόνυσοι.","english":"But Melias says that he was reared by Amaltheia, as it were from power, that is, from unsoftening. And Crates says that Cronus ruled Sicily and Italy and the greater part of Libya harshly, and that his son attacked his father and drove him to the farthest limit of the west, but took up the kingship most gently, and for this reason was honored as a god. Eratosthenes, however, says that Zeus was born in Crete, and was carried from there to Naxos because of fear of Cronus. But Eumelus of Corinth wishes Zeus to have been born in the Lydia of our time, and he is more truthful, insofar as it is in history; for even now, in the western part of the city of the Sardians, on a height of Tmolus, there is a place which formerly was called the Births of Zeus the Rainy, but now, with the wording distorted by time, is called Deusium. Its guardians were the Curetes. Others say he was the son of Prometheus, as it were of forethought. But most of the natural philosophers wish Zeus to be Idaean and to have been born on Ida, that is, in the heaven seen near Ida. And they say that he is the father of Kore, that is, that he became the cause of satiety and feasting; for he is said, having reigned first, to have taught men to farm. And many are called Dioi from the whole Zeus, just as Apollos or Dionysi.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"Τῇ πρὸ δεκαεπτὰ Καλενδῶν Μαΐων οἱ ἀρχιερεῖς ἐπὶ τὸ θέατρον γενόμενοι ἄνθη ἐπὶ τὸν δῆμον ἐρρίπτουν καὶ περὶ τὰ σπόριμα δὲ ὑπὲρ εὐετηρίας ἱεράτευον, καὶ ἔξωθεν τῆς πόλεως ἐπὶ ὡρισμένους σταθμοὺς ηὔχοντο ἱερατεύοντες Δήμητρι· ὄνομα δὲ τῇ θυσίᾳ Φορδικάλια. τούς γε μὴν σταθμοὺς μίλια πατρίως ἐκάλουν, ἀπὸ τῆς χιλιάδος τῶν βημάτων. ὅθεν καὶ μίλιτες οἱ στρατιῶται παρ' αὐτοῖς· χιλίους γὰρ ὑπασπιστὰς ὁ Ῥωμύλος μόνους ἔταξε καὶ μίλιτας αὐτοὺς ἀπὸ τοῦ ἀριθμοῦ ἐκάλεσεν οἱονεὶ χιλίους, τὸ πρὶν σατέλλιτας προσαγορευομένους· καὶ γὰρ ἐν χιλιάσι τὸ πλῆθος, οὐ μυριάσιν ἡ παλαιότης ἠρίθμησεν, ὡς αὐτὸς Ὅμηρος· ὅσσον τ' ἐννεάχιλοι ἐπίαχον ἢ δεκάχιλοι. ὁ γὰρ μυρία ἀριθμὸς ἀοριστίας ἐστὶ δεκτικός.\n\nΤῇ πρὸ δεκαμιᾶς Καλενδῶν Μαΐων ὁ Ῥωμύλος τὴν Ῥώμην ἐπόλισε, πάντας τοὺς πλησιοχώρους συγκαλεσάμενος ἐντειλάμενός τε αὐτοῖς ἐκ τῆς ἑαυτῶν χώρας βῶλον ἐπικομίσασθαι, ταύτῃ πάσης χώρας δεσπόσαι τὴν Ῥώμην οἰωνιζόμενος· αὐτός τε ἱερατικὴν σάλπιγγα ἀναλαβών–λίτουον δ' αὐτὴν πατρίως Ῥωμαίοις ἔθος καλεῖν ἀπὸ τῆς λιτῆς–ἐξεφώνησε τὸ τῆς πόλεως ὄνομα, πάσης ἱερατικῆς τελετῆς ἡγησάμενος. ὀνόματα δὲ τῇ πόλει τρία, τελεστικὸν ἱερατικὸν πολιτικόν· τελεστικὸν μὲν οἱονεὶ Ἔρως, ὥστε πάντας ἔρωτι θείῳ περὶ τὴν πόλιν κατέχεσθαι, διὸ καὶ Ἀμαρυλλίδα τὴν πόλιν ὁ ποιητὴς αἰνιγματωδῶς βουκολιάζων καλεῖ· ἱερατικὸν δὲ Φλῶρα οἱονεὶ ἄνθουσα, ὅθεν κατὰ ταύτην ἡ τῶν Ἀνθεστηρίων ἑορτή· πολιτικὸν δὲ Ῥῶμα. καὶ τὸ μὲν ἱερατικὸν πᾶσιν ἦν δῆλον καὶ ἀδεῶς ἐξεφέρετο, τὸ δὲ τελεστικὸν μόνοις τοῖς ἀρχιερεῦσιν ἐξάγειν ἐπὶ τῶν ἱερῶν ἐπετέτραπτο·","english":"On the seventeenth day before the Kalends of May, the chief priests, having come into the theater, threw flowers upon the people, and they performed sacred rites around the sown fields for the sake of good harvest, and outside the city at fixed stations they prayed while serving as priests to Demeter; the name of the sacrifice was the Fordicalia. The stations, indeed, they called in their ancestral fashion \"miles,\" from the thousand steps. Whence also the soldiers among them are \"milites\"; for Romulus stationed only a thousand guardsmen and called them \"milites\" from the number, as it were \"thousand,\" though previously they were addressed as \"satellites\"; for antiquity counted the multitude in thousands, not in tens of thousands, as Homer himself says: \"as many as nine thousand or ten thousand held.\" For the number \"myriad\" is capable of indefiniteness.\n\nOn the eleventh day before the Kalends of May, Romulus founded Rome, having summoned all the neighboring peoples and instructed them to bring a clod of earth from their own land, thereby auguring that Rome would be mistress of every land; and he himself, taking up the priestly trumpet—it was the custom for the Romans to call it \"lituus\" in their ancestral fashion, from the \"litē\"—proclaimed the name of the city, having led the entire priestly rite. The city had three names: mystic, priestly, political. The mystic one was, as it were, Eros, so that all might be possessed by divine love for the city, wherefore the poet, in riddling bucolic fashion, calls the city Amaryllis; the priestly one was Flora, as it were \"blooming,\" whence the festival of the Anthesteria is celebrated in accordance with it; the political one was Roma. And the priestly name was clear to all and was brought forth without fear, but the mystic name was permitted to be uttered only by the chief priests at the sacred rites.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"καὶ λόγος, ποινὰς ὑποσχεῖν τινα τῶν ἐν τέλει ποτέ, ἀνθ' ὧν ἐπὶ τοῦ πλήθους τὸ τελεστικὸν ὄνομα τῆς πόλεως ἀναφανδὸν ἐθάρρησεν ἐξειπεῖν. μετὰ δὲ\n\nτὴν ἐπὶ τῇ ἀναγορεύσει τῆς πόλεως τελετὴν ζεύξας ταῦρον μετὰ δαμάλεως περιῆλθε τὸ τεῖχος, τὸν μὲν ἄρρενα ἐπὶ τὴν τοῦ πεδίου πλευρὰν ζεύξας, τὴν δὲ θήλειαν ἐπὶ τὸ τῆς πόλεως μέρος, ὥστε τοὺς μὲν ἄρρενας τοῖς ἔξω γίνεσθαι φοβερούς, τὰς δὲ θηλείας τοῖς ἔνδον γονίμους· καὶ λαβὼν βῶλον ἐκ τῶν ἔξω τῆς πόλεως μερῶν σὺν καὶ ταῖς πρὸς τῶν ἄλλων ἐπικομιζομέναις ἐπὶ τὴν πόλιν ἠκόντιζε, ταύτῃ οἰωνισάμενος, διὰ παντὸς αὐτὴν ἐκ τῆς τῶν ἔξωθεν ἐπαυξηθῆναι συνδόσεως, καὶ μετ' ὀλίγα. πολλῶν δὲ ξένων συνελθόντων ἐν αὐτῇ, οἱ τοῦ Ῥωμύλου λογάδες τὴν ἡμίσειαν τῆς ἑαυτῶν κτήσεως τοῖς ἐπήλυσι παρεχώρησαν, οἰκῆσαι τὴν Ῥώμην αὐτοὺς πείσαντες· οὓς ὁ Ῥω μύλος πατρικίους πρώτους ἀνηγόρευσε διὰ τὸ εὐπατρίδας γενέσθαι, καὶ τὴν ἑαυτῶν περιουσίαν τοῖς ξένοις ὑπὲρ τῆς πατρίδος ἐπιδοῦναι. Ἰλία, ἡ τοῦ Ῥωμύλου μήτηρ. Ὅτι πρὸς τοὺς ἀντιλέγοντας τῇ προνοίᾳ καὶ μεμφομένους τουτοισὶ τοῖς ζωϋφίοις, ἀκρίσι λέγω καὶ ἐρυσίβαις καὶ ὡς οὐ προσηκόντως φαίνονται παρηγμένα, φησὶν ὁ Ἀπολλώνιος, ὅτι γελοῖόν ἐστιν ἐγκαλεῖν τῇ προνοίᾳ, μᾶλλον δὲ καταγέλαστον, εἰ ψύλλαι γεγόνασι καὶ κόρεις· ἔδει γὰρ ἵνα μὴ ψύλλαι γένωνται ζῶον μηδ' ὅλως γενέσθαι, μηδ' ἵνα κόρεις ἀνθρώπους· ἐπειδὴ ἐκ μὲν τῆς ἀνθρώπου πρὸς ἔνια τῶν ξύλων παρατρίψεως κόρεις γίνονται, ἐκ δὲ παντὸς οὔρου ψύλλαι, μυῖαι δὲ ἐξ ἀποπάτου ἢ καὶ ἄλλης θερμῆς ὑγρασίας.","english":"And there is a story that a certain one of the magistrates once paid the penalty because he dared to utter openly before the crowd the mystic name of the city. And after\n\nthe initiation at the proclamation of the city, he yoked a bull with a heifer and went around the wall, yoking the male on the side of the plain and the female on the side of the city, so that the males might be fearsome to those outside, and the females fertile for those within; and taking a clod of earth from the parts outside the city, together with those brought along by others, he hurled it toward the city, having taken this as an omen that it would be increased forever by the contributions of those outside, and shortly after. And when many foreigners had gathered in it, the picked men of Romulus yielded half of their own property to the newcomers, having persuaded them to dwell in Rome; these Romulus first proclaimed patricians because they were of noble birth and had given their own wealth to strangers for the sake of the fatherland. Ilia, the mother of Romulus. That against those who argue against providence and find fault with these living creatures—I mean locusts and gall-insects—and say that they appear to have been brought forth improperly, Apollonius says that it is ridiculous, or rather laughable, to bring a charge against providence on the grounds that fleas and bedbugs exist; for it would have been necessary, in order that fleas might not exist, that no living creature exist at all, nor, in order that bedbugs might not exist, that humans not exist; since bedbugs are generated from the rubbing of a human against certain woods, and fleas from any urine, and flies from dung or from some other warm moisture.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"Ῥώμη Φλῶρα καὶ ἡ Κωνσταντίνου πόλις ἤγουν Ἄνθουσα. Μάϊος. Οὐ μικρὰν ἐν ἀριθμοῖς ἐδείκνυμεν τὴν τῆς τετράδος δύναμιν, ἣν ἄν τις καὶ τετρακτὺν καὶ πυραμίδα καλέσοι· τετρακτὺν μὲν κατὰ τὸν τῶν στοιχείων ὅρον, πυραμίδα δὲ κατὰ τὸν ἐν θεωρίᾳ λόγον· ἡ γὰρ πυραμὶς ὑπὸ τεσσάρων βασέων καὶ τεσσάρων γωνιῶν μόνη περιεχομένη, καὶ πρώτη τριχῆ διαστάτη κατὰ τὸ στοιχειωδέστατον τοῦ τριγώνου ἐπίπεδον, ὡς ὁ Πλά των ἐν Τιμαίῳ φησίν, ἐμφερῆ τὴν συνεκτικὴν τοῦ παντὸς ἐνδείκνυται τάξιν. λείπεται ὁ πέμπτος, Μάϊον δὲ αὐτὸν οἱ Ῥωμαῖοι καλοῦσιν. ἐπειδὴ δέ, ὡς πολλάκις εἰρήκαμεν, ὁ τῆς πεντάδος ἀριθμὸς τῶν θειοτέρων κατὰ τὸν Ἡσίοδον κεχώρισται, εἰκὸς ἦν αὐτὸν τοῖς κατοιχομένοις ἀπονεμηθῆναι. ἡ γὰρ πεντὰς τῇ αἰσθητῇ φύσει ἀνάκειται, σφαῖρα γάρ ἐστιν· ὁσάκις γὰρ ἂν τὸν πέντε πολυπλασιάσῃ τις ἀριθμόν, εἰς ἑαυτὸν ἀποκαταστήσεται· καὶ γὰρ ὁ πέντε παρεπόμενος τοῖς ἐν πλήθει ἀριθμοῖς εἰς τὴν αὐτὴν καὶ πολυπλασιαζόμενος καταλήγει ποσότητα. καὶ ἄλλως δὲ φαίνεται φυσικήν τινα δύναμιν ἐν ἑαυτῷ ὁ πέντε περιλαβὼν ἀριθμός· τῶν γὰρ ἐν γενέσει ἐξ ἀρτίου καὶ περιττοῦ συνεστώτων, αὐτὸς εἶναι τοιοῦτος πέφυκεν ἐκ τριάδος καὶ δυάδος συναγόμενος. ταύτῃ γοῦν ταῖς τῶν προγόνων τιμαῖς οἱ Ῥωμαῖοι τὸν πέμπτον ἀνέφερον μῆνα, τῷ μὲν ἀρτίῳ τοὺς κατοιχομένους τιμῶντες, τῷ δὲ περιττῷ τοὺς ἔτι σωζομένους· μετὰ γὰρ θεοὺς οὐχ ἥττονα τιμὴν τοῖς ἑαυτῶν προγόνοις εἰσέφερον οἱ πάλαι· μαίορες δὲ τοὺς προγόνους πατρίως καλοῦντες Μάϊον τὸν μῆνα ἐκ τῆς ἐκείνων τιμῆς ὠνόμασαν.","english":"Rome Flora and the city of Constantine, that is, Anthusa. May. We showed no small power of the tetrad in numbers, which one might call both a tetractys and a pyramid: a tetractys according to the definition of the elements, but a pyramid according to the account in contemplation; for the pyramid, being alone enclosed by four bases and four angles, and first three-dimensionally extended according to the most elementary plane of the triangle, as Plato says in the Timaeus, displays the cohesive order of the whole as similar. There remains the fifth, which the Romans call May. Since, as we have often said, the number of the pentad is separated from the more divine things according to Hesiod, it was likely that it was assigned to the dead. For the pentad is dedicated to perceptible nature, for it is a sphere; for as often as one multiplies the number five, it will be restored to itself; for five, when multiplied along with numbers in a multitude, ends in the same quantity. And in another way the number five appears to have embraced a certain natural power in itself; for of the things in generation composed of even and odd, it is naturally such, being gathered from a triad and a dyad. Accordingly, the Romans referred the fifth month to the honors of their ancestors, honoring the dead by the even and those still preserved by the odd; for after the gods the ancients brought no less honor to their own ancestors; and calling their ancestors maiores in the ancestral manner, they named the month May from the honor of those men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"οἱ δὲ ἀπὸ τῆς Μαίας τῆς Ἄτλαντος τῆς Ἑρμοῦ μητρὸς ἀξιοῦντες ὀνομασθῆναι τὸν Μάϊον πρὸς ἕτερον βλέποντες οὕτω φασίν, ἀλλὰ μὴν καὶ διὰ τὸ ἱερὸν αὐτῆς, ὅτι κατὰ τοῦτον τὸν μῆνα ἱερωθῆναι λέγεται. περὶ δὲ αὐτῆς ὁ Πρόκλος φησὶν οὕτως· «ἡ Μαῖά ἐστιν ἡ τὰ ἐν ἀφανεῖ κεκρυμμένα εἰς τὸ ἐμφανὲς προάγουσα παραπλησίως ταῖς τῇδε μαίαις, Ἑρμῆς δὲ ἐκείνης παῖς ὁ λόγος ἥκων διὰ πάντων, ὃς τὴν ἐν τῷ ἀφανεῖ τῶν ὄντων περιοχὴν ἐν διαστάσει καὶ προνοίᾳ λόγων ἀϊδίως πρώτως ἐξέφηνεν, εἱρμὸν καὶ συνέχειαν καὶ ἀλληλουχίαν ποιήσας ὡς ἐκφαντικὸς τῶν παρ' ἡμῖν τῆς ψυχῆς ἀδήλων παθημάτων.» ὁ δὲ Ἀκυλῖνος ἐν τῷ ὑπομνήματι τῶν ἀριθμῶν οὕτω φησίν· «ἡ Μαῖα ἀντὶ τῆς εἰς τοὐμφανὲς προόδου ἐστὶ, κυρίου μὲν τοῦ λόγου τοῦ διὰ πάντων πεφυκότος διατακτικοῦ τῶν ὄντων, διὸ δὴ καὶ\n\nἙρμοῦ μητέρα φασί. τοιαύτη δὲ ἡ νοητὴ ὕλη, τὸ κατακοσμεῖν τὴν εἰς τὸ ἐμφανὲς πρόοδον καὶ γένεσιν ἀπεργάζεσθαι τῶν ὄντων· ἐκ γὰρ ὕλης καὶ εἴδους τὰ ὄντα.» οὕτως μὲν κατὰ θεολογίαν, κατὰ δὲ τὸν τῆς φυσιολογίας τρόπον τὴν Μαῖαν οἱ πολλοὶ τὸ ὕδωρ εἶναι βούλονται· καὶ γὰρ παρὰ τοῖς Σύροις βαρβαρίζουσιν οὕτως ἔτι καὶ νῦν τὸ ὕδωρ προσαγορεύεται, ὡς καὶ μηΐουρι τὰ ὑδροφόρα καλεῖσθαι. καὶ οὐκ ἔξω λόγου ὁ Βάρρων φαίνεται ὡς καὶ μῆνα ἀναθέμενος αὐτῇ· κινήσει γὰρ τοῦ ὑποβρυχίου ὕδατος γίνεσθαι σάλον τοῖς φιλοσόφοις δοκεῖ· πρώτη δὲ ἑορτὴ τοῦ Μαΐου παρὰ Ῥωμαίοις αἱ περὶ σεισμῶν ἱκεσίαι.","english":"Those who claim that May is named from Maia, the daughter of Atlas and mother of Hermes, looking to another point, say as follows, but indeed also because of her sacred rite, since it is said that it was consecrated during this month. Concerning her, Proclus says thus: \"Maia is she who brings the things hidden in the unseen into the visible, just like midwives here below; and Hermes is her child, the word that comes through all things, who first and eternally revealed the containment of beings in the unseen through the separation and providence of words, making a connection and continuity and interlinking, as one who brings to light the hidden affections of the soul within us.\" And Aquilinus in his commentary on numbers says thus: \"Maia stands for the procession into the visible, the lord of the word that is naturally disposed through all things being the arranger of beings, wherefore indeed they call her the mother of Hermes. Such is intelligible matter, to adorn the procession into the visible and to bring about the generation of beings; for beings are from matter and form.\" Thus according to theology; but according to the manner of natural philosophy, most people wish Maia to be water; for among the Syrians, speaking barbarously, water is still even now called thus, as also water-bearing vessels are called meiouri. And Varro does not appear to be without reason, as he also assigned a month to her; for it seems to the philosophers that a swell arises from the motion of the water beneath. And the first festival of May among the Romans is the supplications concerning earthquakes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"ταύτῃ γὰρ Ἄτλαντος παῖδα τὴν Μαῖαν οἱ μυθικοὶ ποιοῦσι, καὶ ἔφορον δὲ τῶν ὑδάτων τὸν Ἑρμῆν εἶναι παραλαμβάνομεν, καὶ διὰ ταύτην τὴν αἰτίαν ἐν τοῖς αὐτοῦ πηγαὶ ἀνατίθενται ἢ φρέατα ὀρύττεται. εἰσὶ δὲ οἵ φασιν Διὸς καὶ Μαίας τὸν Ἑρμῆν εἶναι ἀλληγορικῶς υἱόν, νοῦν μὲν εἶναι τὸν Δία, Μαῖαν δὲ τὴν φρόνησιν, παῖδα δὲ ἐξ ἀμφοῖν Ἑρμῆν λόγιον αἰνιττόμενοι. πάντων δὲ νεώτατον εἰργάσαντο, ἅτε δὴ μὴ γηράσκοντος τοῦ λόγου· ἔτι μὴν ὠκύτατον πεποίηνται τοῦτον ταρσώσαντες πτεροῖς, νοῦ ὀξύτητα καὶ τάχος λόγου διὰ τῆς τοιᾶσδε τέχνης αἰνιττόμενοι. ὁ γοῦν ποιητής φησιν· ἔπεα πτερόεντα, καὶ ὡσεὶ πτερὸν ἠὲ νόημα εἶτα δὲ τετράγωνον σχήματι Ἕλληνες ἀναπλάττουσι τοῦτον, τεκμήριον μέγιστον παρεχόμενοι λόγον εἶναι τοῦτον, καὶ λόγον ἀληθῆ. ἔστι γὰρ καὶ λόγου σχήματα, ὁ μὲν ψευδὴς λόγος, ὁ δὲ ἀπατηλὸς πολυγωνό τερος, ὁ δὲ ἀληθὴς αὐτὸς ἑαυτῷ ἐκ πάντων μερῶν ἶσος, ὅπου δὲ στρέφοιτο πάσαις βάσεσιν ἀορίστως στηρίζεται, ὃ δὴ τετραγωνικὸν σχῆμα τυγχάνει. εἰ τοίνυν νοῦς καὶ λόγος εἶναι δέδεικται, τούτῳ τὸν κέρκωπα εἰδωλοποιοῦσιν Αἰγύπτιοι, ἐπεὶ παρὰ πάντα τὰ ζῶα νοήμων τυγχάνει, συνέσεως δὲ καὶ ἐπιστήμης ἐστὶ δεκτικός. ἀλλὰ μὴν καὶ τὴν Αἰγυπτίαν ἶβιν, τὸ ὄρνεον, ἴσμεν ἀνακειμένην αὐτῷ· καρδίᾳ γὰρ ἔοικε λευκαινόμενον μὲν τὸ σῶμα, ἐξ ἀμφοῖν δὲ τῶν μερῶν μελαινομένη, ὅπερ ἐστὶ τοῦ κατὰ διάνοιαν λόγου σχῆμα· πρὶν μὲν γὰρ λεχθῆναι σκότιος, λεγόμενος δὲ φωτίζεται, καὶ ῥηθεὶς εἰς ἀφανὲς οἴχεται. τρέφεται δὲ τὸ ζῶον παρὰ τοῖς ὕδασι, καθάπερ ἐν ἡμῖν ἡ καρδία ἐξ ὑγρᾶς οὐσίας τὴν δύναμιν λαμβάνει·","english":"For the mythographers make Maia the daughter of Atlas, and we receive that Hermes is the overseer of waters, and for this reason springs are dedicated to him or wells are dug. Some say that Hermes is allegorically the son of Zeus and Maia, hinting that Zeus is mind and Maia is prudence, and Hermes, the child of both, is reason. They made him the youngest of all, since reason does not grow old; and further they made him the swiftest, furnishing him with wings, hinting through this device at the sharpness of mind and the speed of reason. At any rate the poet says: \"winged words,\" and \"like a wing or a thought.\" Then the Greeks fashion him in a square shape, providing the greatest proof that this is reason, and true reason. For there are also shapes of reason: the false reason, the deceptive one is more many-sided, but the true one is equal to itself from all sides, and wherever it turns it is firmly fixed on all its bases without limit, which is precisely the square shape. If, then, he has been shown to be mind and reason, the Egyptians make the kerkops into his image, since beyond all other animals it is intelligent, and is receptive of understanding and knowledge. But indeed we know that the Egyptian ibis, the bird, is consecrated to him; for it resembles the heart, its body being white and blackened on both sides, which is the shape of reason according to thought; for before being spoken it is dark, but when spoken it is illuminated, and once uttered it departs into the unseen. The animal is nourished by the waters, just as in us the heart receives its power from moist substance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"μόνη δὲ πτηνῶν πάντων νεῖν ἡ ἶβις οὐκ ἐπίσταται, ἀδρανεστάτη δὲ εἰς μεῖζον βάθος καθελκομένη. τὸ δ' αὐτὸ καὶ ἐπὶ τῆς καρδίας παρατηρητέον· τῆς γὰρ ὑγρᾶς πόσεως συμμέτρως προσαχθείσης ῥώννυσθαί τε καὶ τοῖς λογισμοῖς διεστηρίχθαι πέφυκε, καὶ τῆς μὲν οἰκείας ἕδρας, ἥνπερ φρένα καλοῦσιν, οὐκ ἐξίστασθαι νηφαλέαν τε εἶναι, ὑποβλυσθεῖσαν δὲ τοῖς παλμοῖς τὸν ἴδιον σάλον δι' ὅλου τοῦ σώματος ἐξεργάζεσθαι. πάσχουσι δὲ ταῦτα ὑπὸ μέθης ἄνθρωποι τὸν ἄκρατον τῆς ἰδίας ἰσχύος προτετιμηκότες. καὶ τὴν ἶβιν δὲ καὶ τὸν κέρκωπα σελήνῃ συμπαθῆ εἶναι προσείκασται· ἡ μὲν ἶβις αὐτῷ τῷ σχήματι ἐμφερής, τὰ ἄκρα μὲν ὀμιχλαίνουσα, λευκαίνουσα δὲ τὰ μέσα καθάπερ ἡ αἰθερία μήνη. ὅτε γὰρ οὐρανὸς ἀσέληνος, οὐδὲ ἴβιδες ὁρῶσι, μύουσι δὲ τοῖς ὀφθαλμοῖς τοῦτον τὸν χρόνον καὶ ἄσιτοι ἐγκαρτεροῦσι τὸ συγγενὲς στοιχεῖον ἀναμένουσαι. ὁ δὲ κέρκωψ δηλοτέρας ἔχει τὰς ἐνεργείας· ὅτε γὰρ αὔξει σελήνη, ὁ τῶν ὀφθαλμῶν κύκλος τότε εὐρύνεται, ὅτε δὲ μειοῦται, τὸ τῶν ὀμμάτων περιφερὲς συστέλλεται. Ὅτι ὁ Ἀριστοτέλης τὸν Καλλισθένην ἀπέσκωψεν εἰπὼν τὸν μὲν περιττὸν νοῦν ἔχειν, τὸν δὲ ἀνθρώπινον ἀποβεβληκέναι. Ὅτι ὁ Ἀλφειὸς ποταμὸς ὁρᾶται καταδυόμενος μὲν ἐν Πελοποννήσῳ, ἀναδυόμενος δὲ ἐν Σικελίᾳ· λέγουσι δὲ καὶ τὸν Τίγρητα ταὐτὸ τοῦτο πάσχειν καὶ τὸν Λύκον καὶ ἑτέρους τινάς.","english":"Of all winged creatures, the ibis alone does not know how to swim, and it is the most sluggish when dragged down to a greater depth. The same must be observed in the case of the heart: for when the drink of moisture is applied in due measure, it naturally grows strong and is steadied in its reasonings, and does not depart from its proper seat, which they call the phren, and is sober; but when it is flooded by pulsations, it works up its own agitation through the whole body. Men suffer these things from drunkenness, having preferred unmixed wine to their own strength. And the ibis and the kerkops have been likened to be in sympathy with the moon: the ibis resembles it in its very shape, darkening at the extremities and whitening in the middle, just like the ethereal moon. For when the sky is moonless, the ibises too do not see, but close their eyes during this time and endure without food, awaiting their kindred element. The kerkops has more manifest effects: for when the moon waxes, the circle of its eyes is then widened, and when it wanes, the roundness of its eyes contracts. That Aristotle mocked Callisthenes, saying that the one had an excess of mind, while the other had cast off the human mind. That the river Alpheus is seen sinking in the Peloponnese and rising again in Sicily; and they say that the Tigris suffers this same thing, and the Lycus, and certain others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"Ὅτι ὥσπερ τοῦ σώματος τοῦ ἡμετέρου τὸ μὲν διαρρεῖ, τὸ δὲ διαπνεῖ, διαρρεῖται μὲν ὑπὸ τοῦ αἵματος κατὰ τὰς φλέβας, διαπνεῖται δὲ ὑπὸ τοῦ πνεύματος κατὰ τὰς ἀρτηρίας, οὕτω καὶ τῆς γῆς τὸ μὲν ὑπὸ τῶν ὑδάτων, τὸ δὲ ὑπὸ τῶν πνευμάτων διαρρεῖσθαι καὶ διαπνεῖσθαι, ἐμφράξεως δὲ ἢ παρεμπτώσεως ἢ συνθλίψεως\n\nσυμβάσης τρέμειν τὴν γῆν ὥσπερ τὸν ἄνθρωπον· Ἀριστοτέλης δὲ τὸ τεθυμιωμένον τῆς γῆς καὶ ἀτμίζον αἰτιᾶται ἂν μὲν εὐπετῶς σχῇ· εἰ δ' οὐ, βιάζεται τὴν γῆν. ὅτι ὁ Τάγης ἐν τοῖς σεισμοσκοπικοῖς λέγει, ὡς ἐν ταῖς πολέμων κινήσεσιν εἰ συμβῇ σεισμὸν γενέσθαι, τοὺς παρ' οἷς γίνοιτο πάντως ἐλατ τοῦσθαι· καὶ ἄλλων δὲ θαυμαστῶν ἐπιμέμνηται, περὶ ὧν ἐγὼ ἐν ἑτέρᾳ λέξω συγγραφῇ. Ἐν τῇ πρώτῃ τούτου τοῦ μηνὸς ὁ ἀρχιερεὺς ἐκήρυττε, μηδένα ποδῶν ἢ κεφαλῆς οἱουδήποτε ζώου γεύσασθαι παρὰ πάντα τὸν μῆνα πρὸς φυλακὴν ἀρθρίτιδος νόσου. κατὰ τοῦτον τὸν μῆνα καὶ ἡ ἑορτὴ τῶν Ῥοσαλίων παρὰ Ῥωμαίοις ἐτελεῖτο. ηὔχοντο δὲ Μαίᾳ τε καὶ Ἑρμῇ οἱ πραγματευταὶ ἀκίνδυνα τὰ τῶν κερδῶν εἶναι. πάντα δὲ ἄρα τὰ κέρδη ἐν τῇ ὕλῃ καὶ ἐξ αὐτῆς ἀναφύεται, καὶ ἐν αὐτῇ ὡσανεὶ Ἕρμαια εὑρίσκεται καὶ ἐπιδίδοται, ὥς φασι, κατ' ἀξίαν. Νουμήνιος δὲ ὁ Ῥωμαῖος τὸν Ἑρμῆν τὸν προχωρητικὸν λόγον εἶναι βούλεται· οὐδὲ γάρ, φησι, πρότερον βρέφος φθέγξαιτο, πρὶν ἂν τῆς γῆς ἐφάψαιτο, ὥστε Μαῖαν εἰς γῆν καλῶς ἐξελάμβανον οἱ πολλοί.","english":"That just as in our body one part flows away and another is exhaled—it flows away by the blood through the veins and is exhaled by the spirit through the arteries—so too in the earth one part flows away and is exhaled by the waters and another by the winds; and when a blockage or an obstruction or a compression occurs, the earth trembles like a human being. Aristotle, however, assigns the cause to what has been smoked and vapors up from the earth, if it finds an easy passage; but if not, it forces the earth. That Tages says in his Earthquake Observations that if an earthquake happens during the movements of wars, those among whom it occurs are altogether diminished; and he also records other marvels, about which I shall speak in another treatise. On the first day of this month the high priest proclaimed that no one should taste of the feet or head of any living creature throughout the whole month, for the prevention of the disease of arthritis. During this month too the festival of the Rosalia was celebrated among the Romans. And the merchants used to pray to Maia and Hermes that their profits be without danger. But all profits surely arise in matter and from it, and in it, as it were, Hermaia are found and granted, as they say, according to worth. Numenius the Roman wishes Hermes to be the progressive reason; for, he says, an infant would not utter speech before it has touched the earth, so that many rightly interpreted Maia as the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"καὶ καθ' ἕτερον δὲ ἱερὸν λόγον ὁ Φοντήϊος χρῆναι τιμᾶσθαι τὴν γῆν ἐν ταῖς Καλένδαις Μαΐαις λέγει, ὅτι τὴν ἔμφυτον θέρμην ἐπὶ τὴν ἐπιφάνειαν ἡ γῆ ἀναβράζουσα γαυριᾶν ὥσπερ καὶ σκιρτᾶν ἐξαγομένη σάλους ἐμποιεῖ ὡς ἐπίπαν κατὰ τὸν Μάϊον μῆνα. τιμῶσιν οὖν κατὰ τοῦτον τὴν Μαῖαν, τουτέστι τὴν γῆν θεραπεύοντες. μαϊουμίζειν τὸ ἑορτάζειν ὀνομάζουσιν, ἐξ οὗ καὶ Μαϊουμᾶν· πανήγυρις γὰρ ἤγετο ἐν τῇ Ῥώμῃ κατὰ τὸν Μάϊον μῆνα. τὴν παράλιον καταλαμβάνοντες πόλιν τὴν λεγομένην Ὀστίαν οἱ τὰ πρῶτα τῆς Ῥώμης τελοῦντες ἡδυπαθεῖν ἠνείχοντο ἐν τοῖς θαλαττίοις ὕδασιν ἀλλήλους ἐμβάλλοντες· ὅθεν καὶ Μαϊουμᾶς ὁ τῆς τοιαύτης ἑορτῆς καιρὸς ὠνομάζετο. ἀρχὴ γενέσεως σελήνη.\n\nὍτι ὁ Ἐμπεδοκλῆς οὐσίαν ἀνάγκης αἰτίαν χρηστικὴν τῶν ἀρχῶν καὶ τῶν στοιχείων ἐνέκρινεν· ὁ δὲ Δημόκριτος τὴν ἀντιτυπίαν καὶ πληγὴν καὶ φορὰν τῆς ὕλης. Πλάτων γε μὴν τὰ μὲν εἰς πρόνοιαν, τὰ δὲ εἰς ἀνάγκην ἀνήγαγεν, ὅτε μὲν τὴν ὕλην, ὅτε δὲ τὴν τοῦ ποιοῦντος σχέσιν αἰτιώμενος. τὴν δ' εἱμαρμένην Ἡράκλειτος τὴν αὐτὴν καὶ ἀνάγκην εἶναι βούλεται, ὁ δὲ Πλάτων προστίθησι καὶ τὴν παρ' ἡμᾶς αἰτίαν. οἱ μὲν οὖν Στωϊκοὶ τὴν μὲν ἀνάγκην ἀκίνητον, τὴν δὲ εἱμαρμένην φασὶ συμπλοκὴν εἶναι αἰτιῶν τεταγμένων· ἐν ᾗ συμπλοκῇ καὶ τὰ παρ' ἡμᾶς, ὥστε τὰ μὲν εἱμάρθαι, τὰ δὲ συνειμάρθαι. οὐσίαν δὲ εἱμαρμένην ὁ Ἡράκλειτος τὸν διὰ παντὸς ἥκοντα λόγον ἐνέκρινεν. ὁ δὲ Χρύσιππος τάξιν τοῦ παντὸς ἢ λόγον τῶν ἐν τῷ κόσμῳ διοικουμένων. ὁ δὲ Ποσειδώνιος τρίτην ἀπόδοσιν ποιεῖται· πρώτην μὲν γὰρ εἶναι τὸν Δία, δευτέραν δὲ τὴν φύσιν, τρίτην δὲ τὴν εἱμαρμένην.","english":"And according to another sacred account, Phonteius says that the earth ought to be honored at the Kalends of May, because the earth, boiling up its innate heat to the surface, exults and, as it were, leaps up and, being drawn out, produces swellings for the most part during the month of May. They honor Maia at this time, that is, they serve the earth. They call celebrating \"maiumizing,\" from which also comes \"Maiumas\"; for a festival was held in Rome during the month of May. Those holding the highest offices of Rome, arriving at the coastal city called Ostia, endured luxury in the sea waters, throwing each other in; whence also the season of such a festival was named Maiumas. The moon is the beginning of generation.\n\nThat Empedocles judged substance to be the cause of necessity, serving as the practical cause of the principles and elements; but Democritus [judged it to be] the resistance and blow and motion of matter. Plato, however, referred some things to providence and some to necessity, at one time blaming matter, at another the disposition of the maker. Heraclitus wishes fate to be the same as necessity, but Plato adds also the cause that is in our power. The Stoics, then, say that necessity is immovable, but fate is the interweaving of ordered causes; in which interweaving are also the things in our power, so that some things are fated and others are co-fated. Heraclitus judged fate to be the substance—the reason that pervades all things. Chrysippus [judged it to be] the order of the universe or the reason of the things administered in the world. Posidonius makes a threefold account: for the first is Zeus, the second nature, and the third fate.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"ὁ δὲ Πλάτων λόγον ἀΐδιον τῆς τοῦ παντὸς φύσεως. Ὅτι τῇ πρὸ ὀκτὼ εἰδῶν Μαΐων ἑορτὴ τοῖς Ῥωμαίοις ἐτελεῖτο ἡ λεγομένη Λεμούρια, οἷον τιμαὶ εἰδώλων ἢ φασμάτων ἢ δαιμόνων ἐμπαθῶν, οὕς φασιν οἱ φιλοσοφοῦντες ἐφόρους εἶναι συμφυεῖς τῶν σωμάτων, καὶ διὰ τοῦτο τοῖς τάφοις χαίρειν.\n\nὍτι ὁ Ἀριστοτέλης καὶ ὁ Ἡρακλείδης φασίν,ἡλίου τὰ πλεῖστα τῶν πνευμάτων κινοῦντος καὶ περιφέροντος καὶ τούτων ἐκβαλλόντων μὲν προωθουμένων δὲ ἀνοιδεῖν τὴν Ἀτλαντικὴν θάλασσαν καὶ παρασκευάζειν τὴν πλημμύραν, εἰτ' αὖθις ληγόντων ἀντιπερισπωμένην ὑποβαίνειν καὶ οὕτω τὰς ἀμπώτεις γίνεσθαι. Πυθέας δὲ ὁ Μασσαλιώτης τῇ πληρώσει τῆς σελήνης τὰς πλημμύρας γίνεσθαι βούλεται, τῇ δὲ μειώσει τὰς ἀμπώτεις· τὸ αὐτὸ δὲ καὶ οἱ παρὰ Ῥωμαίοις φιλοσοφοῦντες, Πλάτων δὲ τὴν αἰώραν τῶν ὑδάτων αἰτιᾶται· εἶναι γὰρ φυσικήν τινα αἰώραν διά τινος στομίου τρήματος περιφέρουσαν παλίρροιαν, ὑφ' ἧς ἀντικυμαίνεσθαι τὰ πελάγη. Ὅτι ὁ Πλάτων κατὰ πρόσθεσιν ἢ ἀφαίρεσιν ἢ μετάθεσιν ἢ πνευμάτωσιν","english":"Plato [calls it] an eternal account of the nature of the whole. That on the eighth day before the Ides of May a festival was celebrated by the Romans called the Lemuria, as it were honors paid to images or phantoms or passionate daemons, which those who philosophize say are overseers implanted in bodies, and for this reason rejoice in tombs.\n\nThat Aristotle and Heraclides say that the sun, moving and revolving most of the winds, and these being expelled and driven forward, makes the Atlantic sea swell and prepares the flood, and then again when they cease, being drawn back in the opposite direction, it subsides, and thus the ebbs occur. But Pytheas of Massalia holds that the floods occur at the filling of the moon, and the ebbs at its waning; and the same view is held by those who philosophize among the Romans. Plato, however, assigns the cause to the oscillation of the waters; for there is a certain natural oscillation through some mouth or vent that carries around the tide, by which the seas flow back in opposition. That Plato, by addition or subtraction or transposition or inflation","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"συμβαίνειν λέγει τοὺς τερατώδεις τοκετούς, ὁ δὲ Ἐμπεδοκλῆς αὐτὴν τοῦ πνεύματος τὴν ἔλλειψιν ἢ ὑπερβολὴν αἰτιᾶται.\n\nὍτι ὁ Ἀμέλιος· Μοῦσαί εἰσι, φησίν, αἱ τῶν σφαιρῶν ψυχαί, αἳ τὰς τῶν ὅλων δυνάμεών τε καὶ οὐσιῶν ἐνεργείας ὅσας εἰς τὸ πᾶν ἀφιᾶσιν ὁμοῦ καὶ εἰς μίαν συνάγουσι συμφωνίαν τὴν ὑπὸ τοῦ δημιουργοῦ τεταγμένην. Ἥφαιστοι τέσσαρες· πρῶτος Οὐρανοῦ καὶ Ἡμέρας, πατὴρ Ἀπόλλωνος τοῦ Ἀθηναίων ἀρχηγέτου· δεύτερος Νείλου παῖς, ὃν Αἰγύπτιοι καλοῦσι Φθάν· τρίτος ὁ Κρόνου καὶ Ἥρας ὁ Λήμνιος, ὁ χαλκευτής· τέταρτος Ἥφαιστος ὁ Μαντοῦς ὁ Σικελιώτης, ἐξ οὗ Ἡφαιστιάδες αἱ νῆσοι. ὅτι ὁ Ἥφαιστος, ὥς φησι Νουμήνιος, γόνιμον πῦρ ἐστιν, ἡ τοῦ ἡλίου ζωογονικὴ θερμότης· διὸ δὴ καὶ χωλὸν ποιοῦσι τὸν Ἥφαιστον, καθ' ὃ χωλεύει καθ' ἑαυτὴν ἡ τοῦ πυρὸς φύσις, ὅταν μὴ συγκεκρότηται τοῖς ἄλλοις. ὁ δὲ παρὰ Ῥωμαίοις Κίγκιος λέγει, χωλὸν τὼ πόδε τὸν Ἥφαιστον λαμβάνεσθαι διὰ τὸ ἄνισον τῆς ἡλίου πορείας. ὁ δὲ Χαιρωνεύς φησιν, ὅτι τοῦ πυρὸς τὴν δύναμιν προσειπόντες Ἥφαιστον ἀνθρωποειδὲς μὲν αὐτοῦ τὸ ἄγαλμα πεποιήκασι, πῖλον δὲ περιέθεσαν κυάνεον τῆς οὐρανίου σύμβολον περιφορᾶς· ἔνθα τοῦ πυρὸς τὸ ἀρχοειδές τε καὶ ἀκραιφνέστατον. κατὰ δὲ ἱστορίαν Μανέθων Αἰγυπτιακῶν ὑπομνημάτων ἐν τόμῳ τρίτῳ φησίν, ὅτι πρῶτος ἀνθρώπων παρ' Αἰγυπτίοις ἐβασίλευσεν Ἥφαιστος ὁ καὶ εὑρέτης τοῦ πυρὸς αὐτοῖς γενόμενος· ἐξ οὗ Ἥλιος, οὗ Κρόνος, μεθ' ὃν Ὄσιρις, ἔπειτα Τυφών, ἀδελφὸς Ὀσίρεως.","english":"He says that monstrous births occur; but Empedocles blames the deficiency or excess of breath. Amelius says: The Muses are the souls of the spheres, which gather together into one harmony, appointed by the Demiurge, all the energies of the whole powers and essences that they send forth into the universe. There are four Hephaestuses: the first, son of Heaven and Day, father of Apollo the leader of the Athenians; the second, son of the Nile, whom the Egyptians call Phthas; the third, the Lemnian, son of Cronus and Hera, the smith; the fourth, Hephaestus the Sicilian, son of Manto, from whom the Hephaestiades islands are named. That Hephaestus, as Numenius says, is generative fire, the life-giving heat of the sun; and for this reason they make Hephaestus lame, in that the nature of fire is itself lame when it is not compounded with the other elements. But Cincius among the Romans says that Hephaestus is understood as lame in both feet because of the inequality of the sun's course. And the man of Chaeronea says that when they called the power of fire Hephaestus, they made his statue in human form, and put around him a dark blue cap as a symbol of the heavenly circuit, where the fire's principle-like and purest part is. And according to history, Manetho in the third volume of his Egyptian Records says that the first of men to reign among the Egyptians was Hephaestus, who also became the discoverer of fire for them; from him came Helios, from him Cronus, after whom Osiris, then Typhon, the brother of Osiris.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"Ἰστέον δέ, ὡς ὁ Μανέθων ἐν τᾷ περὶ ἑορτῶν λέγει, τὴν ἡλιακὴν ἔκλειψιν πονηρὰν ἐπίρροιαν ἀνθρώποις ἐπιφέρειν περί τε τὴν κεφαλὴν καὶ τὸν στόμαχον. Ἰούνιος. Οὕτως οὖν τοῦ πέμπτου μηνὸς εἰς τιμὴν τῆς γερουσίας πρὸς τοῦ βασιλέως Νουμᾶ διατεθέντος ἐλείπετο ἄρα τὸν ἕκτον εἰς τιμὴν τῆς νεολαίας– ἰουνιῶρας γὰρ τοὺς νεωτέρους φασίν–ὁρισθῆναι· βουλῇ γὰρ γερόντων καὶ νεωτέρων ἀνδρείᾳ εἰκὸς διοικεῖσθαι, ὥς φησι Πλάτων, τὸ πολίτευμα. οὐκ ἔξω δὲ λόγου τὸν ἓξ ἀριθμὸν φαίνεται ταύτῃ προσνέμων· ζωογονικὸς γὰρ οὗτος ἀπὸ μονάδος ἑξῆς ἄχρι τριάδος ἐξ αὑτοῦ συμπληρούμενος καὶ ἀρκῶν ἑαυτῷ· καὶ διὰ τοῦτο ὁ Πυθαγόρας τῇ πρώτῃ τῶν Μοιρῶν τοῦτον ἀνατέθεικεν. Καλένδαις Ἰουνίαις ἑορτὴ Ἥρας καὶ εὐχαὶ ἐν τῷ Καπετωλίῳ, πάντων ὁμοῦ Ῥωμαίων ὕδατος ἐξ ἑωθινῆς ἀπογευομένων ψυχροῦ πρὸς φυλακὴν νόσου παντοίας καὶ διαφερόντως ποδαλγικῆς, ὡς ὁ χρησμὸς ἐβούλετο, καὶ ὥστε μὴ διδύμους ἢ τερατώδεις γενέσθαι τοὺς τοκετούς. ἡ δὲ τοιαύτη συνήθεια ἐπὶ Ἀδριανοῦ εἰσενήνεκται, πεμφθείσης γυναικὸς ὡς αὐτὸν Αἰγυπτίας, ἣ ἀφηγεῖτο τέσσαρσιν ἡμέραις κατὰ διάστημα ἄνισον τέσσαρα τεκεῖν, μετὰ δὲ τεσσαράκοντα ἡμέρας τὸ πέμπτον, κατὰ τὸν Ἀριστοτέλην, ὅς φησιν ἐν τέσσαρσι τοκετοῖς εἴκοσι κυηθῆναι· τοῦτο δέ φησιν ὁ Ἡρακλείδης συμβαίνειν, ὅταν ἐξακοντισμὸς δὶς ἢ τρὶς ἀπὸ ἐγκρατείας κατ' ἀναστομώσεως εὐστοχήσῃ ἢ καὶ τῆς μήτρας ἐπανοιχθείσης μετὰ τὴν προτέραν πῆξιν κατὰ τοσοῦτον καθ' ὅσον ὁ τοκετὸς ἀριθμοῖτο. ὅτι ὁ Ἰούνιος μὴν ἀνεπιτήδειος πρὸς γάμους, ὡς τὰ βιβλία τῶν παρὰ Ῥωμαίοις ἱερέων λέγει·","english":"It should be known, as Manetho says in his work On Festivals, that a solar eclipse brings a baneful influence upon humans, affecting the head and the stomach. Junius. Since, then, the fifth month was appointed by King Numa in honor of the senate, it remained for the sixth to be ordained in honor of the youth—for they call the younger men \"juniores\"—since, as Plato says, a commonwealth is likely to be governed by the counsel of elders and the valor of the younger. Nor does he appear to assign the number six to this purpose without reason; for it is life-generating, being completed from itself from the monad in succession up to the triad and sufficing unto itself; and for this reason Pythagoras dedicated it to the first of the Fates. On the Kalends of June there is a festival of Hera and prayers on the Capitol, all Romans together partaking of cold water from early morning as a safeguard against every kind of disease and especially gout, as the oracle willed, and so that births might not be twin or monstrous. Such a custom was introduced under Hadrian, when an Egyptian woman was sent to him who reported that she had given birth to four children over four days at unequal intervals, and after forty days to a fifth, according to Aristotle, who says that in four births twenty were conceived; and Heraclides says this happens when a discharge is ejaculated twice or three times from continence through an opening, or when the womb is opened again after the former coagulation to the extent that the birth is counted. That the month of June is unsuitable for marriages, as the books of the priests among the Romans say.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"ἀληθὴς δὲ ὁ λόγος καὶ ἀνάγκη πᾶσα, κατὰ τόδε καιροῦ γινόμενον συνοικέσιον τὸν νεώτερον ἀποβαλεῖν, καὶ ταύτης ἐγὼ τῆς ἐκβάσεως ἔμπειρός εἰμι, τὴν ἐμοὶ φιλτάτην γυναῖκα ὡς τάχος ἀποβαλών. ἐπὶ δὲ τρεῖς ἡμέρας οὐκ ἐξῆν γυναιξὶν ἢ καρῆναι ἢ ὀνυχίσασθαι. Τὸ Σάγκος ὄνομα οὐρανὸν σημαίνει τῇ Σαβίνων γλώσσῃ. Ὅτι οἱ Ἑβραῖοι οὐκ εἰκῇ ἀπέχονται λαγωοῦ καὶ στρουθοῦ Λίβυος καὶ χαραδριοῦ· ὁ μὲν γὰρ λαγωὸς ἄρρην τίκτειν πέφυκε τεραστίως, ὁ δὲ Λίβυς στρουθὸς οὐδὲ στρουθὸς οὐδὲ τετράποδον οὐδὲ πτηνόν ἐστι τέλειον· οὐδεὶς δὲ χαραδριὸν φαγὼν\n\nοὐκ ἐπένθησεν.\n\nΛαρινὸν τὸ λιπαρόν, ἐξ οὗ καὶ λάρδος. ἄλλοι δὲ ἄλλως φασί. Θυγατέρας Ἀνάγκης τὰς Μοίρας φασί, Λάχεσιν τε καὶ Κλωθώ καὶ Ἄτροπον· καὶ Λάχεσιν μὲν τὰ παρελθόντα διοικεῖν, Κλωθὼ δὲ τὰ ἐνεστῶτα, Ἄτροπον δὲ τὰ μέλλοντα.\n\nΤῇ πρὸ πέντε Εἰδῶν Ἰουνίων ἑορτὴ τῆς Ἑστίας. ἐν ταύτῃ τῇ ἡμέρᾳ ἑώρταζον οἱ ἀρτοποιοὶ διὰ τὸ τοὺς ἀρχαίους τὸν ἄρτον ἐν τοῖς ἱεροῖς τῆς Ἑστίας κατασκευάζειν· ὄνοι δὲ ἐστεφανωμένοι ἡγοῦντο τῆς πομπῆς, διὰ τὸ τούτοις ἀλεῖσθαι τὸν σῖτον. ὅτι οἱ μὲν φυσικοὶ τὴν Ἑστίαν βούλονται τὴν γῆν εἶναι ἀπὸ τοῦ ἑστάναι, οἱ δὲ θεολόγοι ταύτην εἶναι βούλονται τὴν λεγομένην ὀντότητα. καὶ μάρτυς ὁ ἐν τῷ Κρατύλῳ Σωκράτης, λέγων Ἑστίαν εἶναι τὴν πηγαίαν οὐσίαν καὶ πᾶσι τοῦ εἶναι αἰτίαν, ἱδρυμένην ἐν τῷ πατρί· ὁ δὲ Πορφύριος μετὰ τὴν νοητὴν Ἑστίαν ἤτοι ὀντότητα βούλεται καὶ τὴν ἔφορον τῆς γῆς–χθόνα δὲ αὐτὴν καλοῦσι–ὁμωνύμως ἐκείνης Ἑστίαν εἶναι, λέγει δὲ οὕτω·","english":"The statement is true, and it is entirely necessary that the younger man lose the one he has married at this time; and I have experience of this outcome, having lost my dearest wife as quickly as possible. For three days women were not permitted either to cut their hair or to pare their nails. The name Sancus means \"heaven\" in the Sabine tongue. The Hebrews do not abstain from the hare, the Libyan ostrich, and the plover without reason: for the male hare is by nature able to give birth, in a monstrous manner, and the Libyan ostrich is neither a sparrow nor a four-footed beast nor a perfect bird; and no one who has eaten a plover has failed to mourn.\n\nLarinon means \"fat,\" from which also lardos. Others say otherwise. They say the Fates are daughters of Necessity—Lachesis, Clotho, and Atropos; and Lachesis governs the past, Clotho the present, and Atropos the future.\n\nOn the day before the fifth of the Ides of June is the festival of Hestia. On this day the bakers used to celebrate, because the ancients prepared bread in the sanctuaries of Hestia; and donkeys, crowned with garlands, led the procession, because grain is ground by them. The natural philosophers hold that Hestia is the earth, from \"standing\" (hestanai); but the theologians hold that she is what is called \"being\" (ontology). And Socrates in the Cratylus is a witness, saying that Hestia is the original substance and the cause of being for all things, established in the father; but Porphyry holds that after the intelligible Hestia—that is, being—there is also the guardian of the earth (they call her Chthon), who is Hestia homonymously with that one; and he speaks thus:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"«καὶ τὸ μὲν ἡγεμονικὸν τῆς θείας δυνάμεως Ἑστία κέκληται, ἧς ἄγαλμα παρθενικὸν ἐφ' ἑστίας ἵδρυται· καθ' ὃ δὲ γόνιμος ἡ δύναμις, σημαίνουσιν αὐτὴν γυναικὸς εἴδει προμάστου.» οἱ δὲ Ῥωμαίων ἱεροφάνται οὐδὲν ἕτερον βούλονται εἶναι αὐτὴν ἢ μόνην τὴν γῆν.\n\nΠρὸ τοῦ μεγάλου κατακλυσμοῦ τὴν Σικελίαν μὴ νῆσον εἶναί φασιν ὡς σήμερον ἀλλ' ἤπειρον γενέσθαι συνημμένην τῇ ὕστερον Ἰταλίᾳ, ἐκ δὲ τῆς φορᾶς τῶν ἐκ τῆς ἐπικλύσεως ῥευμάτων τῶν ῥιζῶν ἀποσπασθεῖσαν νῆσον ἀποκαταστῆναι, καὶ διὰ τοῦτο Ῥήγιον ἀπὸ τῆς ῥήξεως ὀνομασθῆναι τὸ πλευρὸν τῆς Ἰταλίας ἐκεῖνο, ἐξ οὗπερ ἀπέρρωγε. πρότερον δὲ Σικανία ἐλέγετο ἡ Σικελία. ἡ Ἰταλία ἐννέα ἐπαρχίας ἔσχε ταύτας· Καμπανίαν Ἀπουλίαν Θουσκίαν Καλαβρίαν Οὐμβρίαν Δαλματίαν Λουκανίαν Βρεττίαν Σικελίαν.\n\nπρὸς Προυσίαν τῆς Βιθυνίας βασιλέα. Παρὰ τοῖς Πυθαγορείοις ἡ δυὰς ὡς θέσιν τινὰ καὶ ἐπιβάθραν τῷ ἀριθμῷ ἐπιδοῦσα ἐλευσίνη καλεῖται, ὡς προέλευσιν ἐπὶ τὸ πλεῖον καὶ ἄπειρον παρέχουσα.","english":"And the ruling principle of the divine power is called Hestia, whose virgin image is set upon a hearth; but insofar as the power is generative, they signify it in the form of a woman with a frontlet. But the hierophants of the Romans wish it to be nothing other than the earth alone.\n\nBefore the great deluge they say that Sicily was not an island as it is today, but was a mainland joined to what was later Italy, and that from the rush of the streams of the inundation it was torn away from its roots and became an island, and for this reason that side of Italy from which it was broken off was named Rhegium, from the breaking. Previously Sicily was called Sicanía. Italy had these nine provinces: Campania, Apulia, Tuscany, Calabria, Umbria, Dalmatia, Lucania, Bruttium, Sicily.\n\nTo Prusias king of Bithynia. Among the Pythagoreans the dyad, as giving a certain position and stepping-stone to number, is called Eleusine, as providing a procession toward the greater and the infinite.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"Ὅτι ὁ Εὔδημός φησιν, ἐν Πέλταις τῆς Φρυγίας λίθον γενέσθαι ποτὲ τετράπεδον, ὃν δὴ νηνεμίας οὔσης τοὺς γεωργοὺς ὑποτιθέντας ξύλα στρογγύλα ἐξαίρειν καὶ ἀνέμους ποιεῖν· ἐφ' ὅσον δ' ἂν ἐξῃρέθη ὁ λίθος, ἐπὶ τοσοῦτο δὴ ἰσχυρῶς ἀνατείνειν τοὺς ἀνέ μους· καὶ πάλιν εἰς ἐπίπεδον τὸν λίθον τιθέναι καὶ νηνεμίαν γίνεσθαι. Ὅτι τὰς συνετὰς διανοίας οἱ ποιηταὶ μελαίνας φασὶν οἷον βαθείας· τῷ γὰρ βάθει τὸ μέλαν ἕπεται· τοιγαροῦν ὁ Πίνδαρος λευκάς φησι φρένας τὰς μὴ συνετάς. Φεῦ τῶν βροτείων ὡς ἀνώμαλοι τύχαι· οἱ μὲν γὰρ εὖ πράσσουσι, τοῖς δὲ συμφοραὶ σκληραὶ πάρεισιν εὐσεβοῦσι πρὸς θεοῦ. τὴν τύχην Φορτοῦναν λέγουσιν οἱ Ῥωμαῖοι ἀπὸ τῆς φορᾶς ἔνθουν ὠφέλειαν. Ἀριστοτέλης· «εἰ ἔστιν ἀρετή, οὐκ ἔστι τύχη· ἄνω γὰρ καὶ κάτω τὰ τῆς τύχης ἐν τοῖς ἀνθρωπίνοις γυμνάζεται πράγμασι, πλούτῳ τε καὶ διαφερόντως ἀδικίᾳ. οἱ δὲ πρὸς ἀρετὴν ἔχοντες καὶ θεοῦ μεμνημένοι καὶ κρείττονας ἐπὶ τῶν μακαρίων καὶ ἀΰλων πραγμάτων ἐλπίδας σαλεύοντες καταφρονοῦσι τῶν τῇδε καλῶν». οὐδὲν γὰρ ἀσφαλὲς οὐδὲ κεκριμένον ἐστὶν ἐπὶ τῆς τύχης, ὡς Εὐριπίδης φησί. χείρους οἱ τοῦ πλούτου παρὰ μέτρον ἐφιέμενοι· πλοῦτος γὰρ μᾶλλον κακίας ἢ καλοκαγαθίας ὑπηρέτης ἐστί, φησὶν ὁ ῥήτωρ. ὅτι ὁ Πλάτων μηδένα γίνεσθαι μεγίστου πλούτου κύριόν φησιν, εἰ μὴ τὸν προεζημιωμένον τὴν ψυχήν. Ὅτι ὁ χρησμός φησι· Δοιοὶ δαίμονές εἰσι κατ' ἀνέρα· δοιὰ δὲ τούτων ἔθνεα· οἳ κατὰ γαῖαν ἀεὶ τεθαλυῖαν ἀλῶνται †παραμίμνειν μερόπεσιν ἐκ Διὸς ἀρχῆς· Ζεὺς γάρ","english":"Eudemus says that in Peltae in Phrygia there once was a four-footed stone, which, when the weather was calm, the farmers would set round sticks under and lift up, and so make winds; and to whatever extent the stone was lifted up, to that extent the winds rose violently; and again, when the stone was placed back on level ground, calm returned. The poets call intelligent thoughts \"black,\" as being deep; for black follows upon depth; therefore Pindar calls \"white\" the thoughts that are not intelligent. Alas, how uneven are the fortunes of mortals; for some fare well, while harsh calamities come upon others who are pious toward God. The Romans call fortune Fortuna, from the inspired benefit of its motion. Aristotle: \"If virtue exists, fortune does not; for the affairs of fortune are exercised up and down in human matters—in wealth, and especially in injustice. But those who are disposed toward virtue and mindful of God, and who keep unshaken their hopes for better things in the blessed and immaterial realm, despise the goods here below.\" For nothing is secure or decided in the realm of fortune, as Euripides says. Worse are those who desire wealth beyond measure; for wealth is more a servant of vice than of nobility of character, says the orator. Plato says that no one becomes master of the greatest wealth unless he has first been fined in his soul. The oracle says: Two daemons are with each man; and of these there are two tribes; these wander always over the teeming earth †to abide with mortals from the beginning, from Zeus; for Zeus","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"τοι δωτὴρ πάντων ἀγαθῶν τε κακῶν τε, ὃς καὶ τικτομένοισι χρόνον ζωῆς ἀφορίζει καμμίξας φαυλοῖσι καλοῖσι τε σῶμα βροτεῖον. κείνους δαίμονας ὅστις ἑῇ σοφίῃ προσέλοιτο, γνώμην τε σχοίη, ποίοις χαίρουσιν ἐν ἔργοις, πάντων ἂν προφέροιτο νόῳ καὶ πράξεσιν ἐσθλαῖς, ἐσθλὰ παρ' ἐσθλοῦ δῶρα φέρων καὶ φαῦλα προφεύγων. Ἰούλιος. Τὸν Ἰούλιον μῆνα πέμπτον μὲν ἄν τις ἀπὸ τοῦ πολιτικοῦ, ἕβδομον δὲ ἀπὸ τοῦ ἱερατικοῦ λάβοι ἐνιαυτοῦ· ἀπὸ γὰρ τοῦ Μαρτίου–ἐκεῖνος δὲ ἦν ὁ παρὰ Ῥωμύλου τεθεὶς εἰς ἀρχὴν τοῦ πολιτικοῦ ἐνιαυτοῦ–πέμπτος ἐστίν, ὅθεν καὶ Κυντίλιος τὸ πρὶν ὠνομάζετο· ἕβδομος δὲ ἀπὸ τοῦ Ἰανουαρίου· ἱερατικὸς δὲ οὗτος κατὰ τὸν Νουμᾶν. ὁ τοίνυν Καῖσαρ οὐ τύχῃ μόνον, ἀλλὰ καὶ ἱερωσύνῃ κοσμούμενος–καὶ γὰρ πόντιφεξ ἦν, οἱονεὶ γεφυραῖος ἀρχιερεὺς ἢ θεουργός, διὰ τὴν ἐξ Ἀφροδίτης σειράν– εὑρὼν τὸν Κυντίλιον μῆνα τὴν προσηγορίαν μετέβαλεν, οὐ διὰ τὴν τοῦ ἀριθμοῦ μόνον τελειότητα, ἀλλὰ καὶ διὰ τὸ αὐτὸν ἐκεῖνον κατὰ τὴν πρὸ τεσσάρων Εἰδῶν τοῦ μηνὸς τούτου τεχθῆναι. Καῖσαρ δὲ ὠνομάσθη, οὐ καθώς φασιν οἱ παλαιοί, ἐκ τῆς ἀνατομῆς τῆς γαστρὸς Αὐρηλίας τῆς μητρὸς αὐτοῦ, ἧς δῆθεν ἀποβιούσης ἐγκύμονος αὐτὸν ἀνατμηθείσης ἐκείνης ληφθῆναι· τὸ δ' ἀληθὲς κεκριμένον τοῖς ἱστορικοῖς περὶ τῆς τοιαύτης αὐτοῦ προσηγορίας τοιοῦτόν ἐστιν·","english":"The giver of all good and evil things, who also marks out the time of life for those being born, mingling with base and noble things the mortal body. Whoever by his own wisdom would attach himself to those daimones, and have the understanding of what deeds they delight in, would surpass all others in mind and in noble actions, bringing noble gifts from a noble source and shunning base ones. Julius. One might take the month Julius as fifth from the civil year, but seventh from the sacred year; for from March—and that was the month established by Romulus as the beginning of the civil year—it is fifth, whence it was formerly called Quintilis; but it is seventh from January; and this is the sacred year according to Numa. Caesar, then, being adorned not only by fortune but also by priesthood—for he was pontifex, that is, as it were a bridge-priest or theurgist, on account of his descent from Aphrodite—found the month Quintilis and changed its name, not only because of the perfection of the number, but also because he himself was born on the fourth day before the Ides of this month. And he was named Caesar, not as the ancients say, from the cutting open of the belly of his mother Aurelia, on the pretext that when she died pregnant, he was taken out after she was cut open; but the truth, as determined by the historians concerning this appellation of his, is as follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"ἐπὶ τοῦ Φοινικικοῦ πολέμου, ὅτε ὁ Σύφαξ Ἀννίβᾳ συνεμάχει, λέγεται Γάϊον Ῥουτίλιον–πρόγονος δὲ οὗτος παλαιὸς τῷ Καίσαρι γέγονε–ἐν αὐτῇ τῇ παρατάξει μαχόμενον τοσαύτῃ δυνάμει ἐπαφεῖναι τὸ δόρυ κατὰ τοῦ Μαυρουσίου, ὥστε τὸν ἐλέφαντα, ᾧ ἐπωχεῖτο ὁ πολέμιος, καταβαλεῖν, κἀκεῖθεν τὴν Καίσαρος ἐπωνυμίαν λαβεῖν, ἐπεὶ παρὰ Φοίνιξιν ὁ ἐλέφας τὸ ζῶον καῖσαρ λέγεται. Οὐάλης δὲ, ὃς καὶ αὐτὸς τὰ Καίσαρος ἔγραψε, φησὶν ἄριστον μὲν αὐτὸν καὶ πρεπωδέστατον ἐν μεγέθει γενέσθαι, ἔτι μὴν καὶ κομήτην· τὴν γὰρ κόμην πατρίως οἱ Ῥωμαῖοι καισάριεν προσαγορεύουσι, καί φησιν, ὡς διὰ τὸ ἐξ αὐτῆς κάλλος Καῖσαρ προσηγορεύετο. κύριον δὲ αὐτῷ ὄνομα Γάϊος, εὐγενείας δὲ σημαντικὸν Ἰούλιος, ἀπὸ Ἰούλου τοῦ Αἰνείου τοῦ Ἀφροδίτης,ἀρετῆς δὲ ὁ Καῖσαρ. Θεοδόσιος ὁ μικρὸς νεωτερίζων τὸ τῆς Ὀλυμπιάδος ἐκ τῶν χρόνων ἀπήλειψεν ὄνομα. Ὅτι τὸν Καίσαρά φασιν ἐξ ἀπείρου χειμῶνος ἐπιληψίᾳ περιπεσεῖν· θεραπευθῆναι δὲ ὕστερον ἡρακλείου βοτάνης χυλὸν σὺν πυτίᾳ φώκης ἑλκύσαντα. καὶ Καῖσαρ μὲν οὔπω θαυμαστὸν εἰ καὶ φώκης πυτίας ηὐπόρησεν· Ἀρέτας δὲ ὁ τῶν Σκηνιτῶν Ἀράβων φύλαρχος Κλαυδίῳ Καίσαρι γράφων ἐπιστολὴν περὶ τῆς δι' ὀρνέων θεραπείας φησίν, ἧπαρ γυπὸς σὺν τῷ αἵματι ὀπτὸν μετὰ μέλιτος διδόμενον ἐπὶ ἑβδομάδας τρεῖς ἀπαλλάττειν ἐπιληψίας, ὁμοίως δὲ καὶ τὴν καρδίαν τοῦ γυπός, ὅτε ξηρανθῇ, ἐν ὕδατι διδομένην τῷ ἴσῳ τρόπῳ ἰσχύειν. Ὅτι οἱ πολλοὶ τῶν ἱστορικῶν φασι τὸν Καίσαρα ἑπτάμηνον τεχθῆναι, καὶ διὰ τοῦτο τὸν ἕβδομον μῆνα τοῦ ἱερατικοῦ ἐνιαυτοῦ εἰς τὴν οἰκείαν μεταβα λεῖν προσηγορίαν. οὐδεὶς δὲ ἄλλος ἠνδραγάθισεν ὡς οὗτος.","english":"In the Phoenician War, when Syphax was fighting alongside Hannibal, it is said that Gaius Rutilius—this man was an ancient ancestor of Caesar—fighting in that very battle line, hurled his spear against the Maurusian with such force that he struck down the elephant on which the enemy was riding, and from that he received the surname Caesar, since among the Phoenicians the elephant, that animal, is called caesar. Valerius, who himself also wrote the deeds of Caesar, says that he was excellent and most distinguished in stature, and moreover also long-haired; for the Romans in their ancestral tongue call hair caesaries, and he says that because of its beauty he was named Caesar. His proper name was Gaius, the name Julius signified his noble birth, from Iulus son of Aeneas son of Aphrodite, and Caesar signified his virtue. Theodosius the Younger, innovating, erased the name of the Olympiad from the reckoning of years. They say that Caesar, from excessive cold, fell into epilepsy, and that he was later cured by drawing down the juice of the herb hierakleion together with the rennet of a seal. And it is not yet wonderful that Caesar had a seal's rennet at his disposal; but Aretas, the phylarch of the tent-dwelling Arabs, writing a letter to Claudius Caesar about healing by means of birds, says that a vulture's liver roasted with its blood, given with honey for three weeks, delivers from epilepsy, and likewise also the heart of the vulture, when dried, given in water, is effective in the same way. Many of the historians say that Caesar was born at seven months, and that for this reason he changed the seventh month of the priestly year to his own name. No other man acted the man of valor as he did.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"Χρησμὸς ἐδόθη Ῥωμαίοις πρὸς τῆς Μητρός, μηδ' ὅλως ἀφροδισίοις χρῆσθαι ἀνὰ πάντα τὸν Ἰούλιον μῆνα, εἴπερ αὐτοῖς ὑγιαίνειν τὰ σώματα μέλλοι. Κατὰ τὸν ἐν λέοντι ἥλιον ἀναχεῖται ὁ Νεῖλος. Ἰλὰς ὄνομα τῷ Νείλῳ πρότερον, εἴτα Αἴγυπτος ἐξ Αἰγύπτου, εἶτα Χρυσορρόας καὶ τὸ λοιπὸν Νεῖλος ἀπὸ βασιλέως οὕτω καλουμένου· τὸ γὰρ δόξαν τοῖς γραμματικοῖς ἀπὸ τῆς νέας ἰλύος ὠνομάσθαι τὸν Νεῖλον πρὸς ἐτυμολογίαν ὁρᾷ. περὶ τῆς ἐν θέρει τῶν ὑδάτων ἐπιδόσεως Ἀναξαγόρας φησί, τὰς τῆς Αἰθιοπίας τηκομένας χιόνας ἀποστέλλειν τὸν Νεῖλον. καὶ ταύτης ἐστὶ τῆς δόξης ὅ τ' Αἴσχυλος καὶ Σοφοκλῆς καὶ Εὐριπίδης. ὁ δὲ μέγιστος ἐν φιλοσόφοις Ῥωμαίοις Σενέκας ἀντιλέγει φάσκων ἐμπυροτάτην εἶναι τὴν Αἰθιοπίαν, ἔνθεν καὶ διακαίεσθαι τὰ σώματα\n\nτῶν Τρωγλοδυτῶν, οἵτινες οὐ φέροντες τὸν ἥλιον ὑπὸ τὴν γῆν οἰκοῦσιν, ὅ τε ἄργυρος κατ' ἐκεῖνον τὸν τόπον ἀπομολυβοῦται καὶ οὐδεμία ὕλη οὐκ ἀποτήκεται· ἄλλως δὲ πολλοὺς εἶναι ποταμοὺς ἐκκειμένους τῷ νότῳ, ὧν οὐδένα ὁρῶμεν καίπερ ὑπερκειμένων ὀρῶν πλημμυροῦντα τῷ θέρει. Εὐθυμένης δὲ ὁ μασσαλιώτης φησὶ διαπλεῦσαι τὴν Ἀτλαντικὴν θάλατταν, ἐξ ἐκείνης τε ἰδεῖν τὸν Νεῖλον ἐκτρέχοντα καὶ τότε μᾶλλον ὀγκοῦσθαι, ὅταν οἱ λεγόμενοι ἐτήσιοι πνέωσι· τότε γάρ φησιν ἐξωθεῖσθαι ὑπὸ τῶν ἀνέμων τὴν θάλατταν, τούτων δὲ παυομένων ἡσυχάζειν. γλυκὺ δὲ σχεδὸν τὸ τῆς Ἀτλαντικῆς θαλάττης ὕδωρ, καὶ ὅμοια τὰ ταύτης θηρία τοῖς τοῦ Νείλου.","english":"An oracle was given to the Romans by the Mother, that they should not engage in sexual intercourse at all throughout the entire month of July, if they were to remain healthy in body. The Nile overflows when the sun is in Leo. The Nile was formerly named Ilas, then Aegyptus after Aegyptus, then Chrysorrhoas, and thereafter Nile from a king so called; for the opinion of the grammarians that the Nile was named from the new silt (nea ilys) looks to etymology. Concerning the increase of its waters in summer, Anaxagoras says that the melting snows of Ethiopia send forth the Nile. And of this opinion are also Aeschylus and Sophocles and Euripides. But Seneca, the greatest among Roman philosophers, contradicts this, asserting that Ethiopia is the most scorched, whence also the bodies of the Troglodytes are burned up, who, unable to endure the sun, dwell beneath the earth, and silver in that region is smelted down like lead, and no material fails to melt; and besides, he says there are many rivers exposed to the south wind, none of which we see overflowing in summer, although mountains lie above them. Euthymenes of Massalia says that he sailed across the Atlantic Sea, and from there saw the Nile rushing out, and that it swells the more whenever the so-called Etesian winds blow; for then, he says, the sea is driven back by the winds, and when these cease, it grows calm. And the water of the Atlantic Sea is nearly sweet, and its creatures are similar to those of the Nile.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"ἀντιλέγει δὲ καὶ ταύτῃ τῇ δόξῃ ὁ Σενέκας φάσκων, τὸ μὲν γλυκὺ καὶ λεπτὸν ὕδωρ ὑπὸ τοῦ ἡλίου ἀναρπάζεσθαι καὶ τρόποις ἅπασιν ἁλμυρὰν εἶναι πᾶσαν θάλασσαν, καὶ μηδὲν ἀληθὲς εἶναι τοῦτο· εἰ γὰρ τοῦτο ἦν, καὶ τῷ χειμῶνι ἂν ἐπεδίδου ὁ Νεῖλος, καὶ ἔτι μᾶλλον, ὅσῳ καὶ βιαιοτέρα ἡ τῶν ἀνέμων φορά· ἔτι δὲ καὶ ἰλυώδης μᾶλλον καὶ κυανοῦς φαίνεται, ὅπερ ἀλλότριον θαλαττίων ὑδάτων. μεθ' ὃν Διογένης ὁ Ἀπολλωνιάτης φησί, τοῦ ἡλίου ἁρπάζοντος τὴν ὑγρότητα, ἕλκεσθαι ὑπὸ τῆς ξηρᾶς τὸν Νεῖλον ἐκ τῆς θαλάττης· σηραγγώδης γὰρ κατὰ φύσιν ὑπάρχουσα καὶ διατετρημένη ἕλκει πρὸς ἑαυτὴν τὸ ὑγρόν, καὶ ὅσῳ μᾶλλον ξηροτέρα ἡ γῆ τῆς Αἰγύπτου, τοσούτῳ πλέον ἕλκει πρὸς ἑαυτὴν τὴν νοτίδα, καθάπερ τὸ ἔλαιον ἐπὶ τῶν λύχνων ἐκεῖσε πλέον ὁρμᾷ, ὅπη καὶ δαπανᾶται ὑπὸ τοῦ πυρός. ὁ δὲ Ἡρόδοτος παρὰ πάντων τῶν ποταμῶν ἕλκειν τὸν ἥλιον τὸ ὑγρόν φησι τὴν πρόσγειον νότου ζώνην διατρέχοντα, πρὸς δὲ τῷ θέρει πρὸς βορρᾶν ἐκκλίνοντα ἐκκαλεῖσθαι τὸν Νεῖλον, καὶ διὰ ταύτην τὴν αἰτίαν αὐτὸν ἀναχεῖσθαι κατὰ τὸ θέρος. οἱ δὲ Αἰγύπτιοί φασι, τοὺς ἐτησίους πάσας ἐξ ὑπερτέρου τὰς νεφέλας ἐπὶ τὸν νότον ἐξωθεῖν καὶ ἐκεῖθεν βαρείας καταφερομένης βροχῆς ἀναβλύζειν τὸν Νεῖλον. Ἔφορός γε μὴν ὁ Κυμαῖος ἐν τῇ πρώτῃ τῶν ἱστοριῶν φησιν, ἀραιὰν εἶναι κατὰ φύσιν τὴν Αἴγυπτον, καὶ κατ' ἔτος ἐπαγομένης ἰλύος ὑπὸ τοῦ Νείλου στεγανοῦσθαι, τὸν δὲ ποταμὸν δίκην ἱδρῶτος κατὰ τὸν καιρὸν τοῦ καύματος ἐπὶ τὰ κουφότερα καὶ ἀραιότερα καταρρεῖν. ἀλλὰ καὶ Θρασυάλκης ὁ Θάσιος τοὺς ἐτησίους φησὶν ἐξωθεῖν τὸν Νεῖλον·","english":"Seneca also contradicts this opinion, asserting that the sweet and thin water is snatched up by the sun and that by all manner of means every sea is salt, and that this is in no way true; for if this were so, the Nile would also increase in winter, and all the more in proportion as the rush of the winds is more violent; and further, it appears more muddy and dark blue, which is foreign to sea waters. After him Diogenes of Apollonia says that, since the sun snatches up the moisture, the Nile is drawn from the sea by the dry land; for being naturally full of channels and perforated, it draws the moisture to itself, and the drier the land of Egypt is, the more it draws the moisture to itself, just as oil in lamps rushes more in that direction where it is also consumed by the fire. Herodotus says that the sun draws the moisture from all rivers, running through the southern zone near the earth, and that in summer, inclining toward the north, it calls forth the Nile, and for this reason it overflows in summer. The Egyptians say that the etesian winds drive all the clouds from above toward the south, and from there, as heavy rain falls, the Nile gushes forth. Ephorus of Cyme, at any rate, in the first book of his Histories says that Egypt is naturally porous, and that with silt brought down each year by the Nile it is made watertight, and that the river, like sweat in the season of heat, flows down toward the lighter and more porous parts. But Thrasyalces of Thasos also says that the etesian winds drive the Nile forth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"τῆς γὰρ Αἰθιοπίας ὑψηλοῖς παρὰ τὰ καθ' ἡμᾶς ὄρεσι διεζωσμένης, ὑποδεχομένης τε τὰς νεφέλας πρὸς τῶν ἐτησίων ὠθουμένας ἐκδιδόναι τὸν Νεῖλον· ὡς καὶ Καλλισθένης ὁ Περιπατητικὸς ἐν τῷ τετάρτῳ βιβλίῳ τῶν Ἑλληνικῶν φησιν, ἑαυτὸν συστρατεύσασθαι Ἀλεξάνδρῳ τῷ Μακεδόνι, καὶ γενόμενον ἐπὶ τῆς Αἰθιοπίας εὑρεῖν τὸν Νεῖλον ἐξ ἀπείρων ὄμβρων κατ' ἐκείνην γενομένων καταφερόμενον. ἀλλὰ καὶ Δικαίαρχος ἐν περιόδῳ γῆς ἐκ τῆς Ἀτλαντικῆς θαλάττης τὸν Νεῖλον ἀναχεῖσθαι βούλεται. ποικίλαι μὲν οὖν αἱ περὶ αὐτοῦ δόξαι, τὸ δ' ἀληθὲς κατὰ τοὺς ἀνθρώπους τέως οὐδαμοῦ· κατὰ γὰρ τὸ λόγιον τὸ δ' ἀτρεκὲς ἐν βαθεῖ ἐστι. Χρῆστος δὲ ὁ Ῥωμαῖός φησιν· «ἐπὶ τῆς δύσεως ὄρη μέγιστα καὶ ὑψηλότατά εἰσιν, ἃ τὴν Λιβύην ἀπὸ τῆς Αἰθιοπίας χωρίζουσι, τούτων ταῖς ἐσχάταις ῥίζαις τὸ Ἀτλαντικὸν ἐπιπῖπτον πέλαγος, ἔνθεν τὴν ἀρχὴν Αἰθιοπία ἀπὸ τῆς δύσεως λαμβάνει. ὑπὸ τοίνυν τούτοις τοῖς ὄρεσι λίμναι εἰσὶν εἰς ἄπειρον πλατύτητος ἡπλωμέναι· παροικεῖ δὲ αὐτὰς γένος ἀνθρώπων τῶν λεγομένων Ἰχθυοφάγων, ὅπερ ἀπὸ πρώτης ὥρας ἄχρι δυσμῶν ἡλίου ἐν τῷ ὕδατι διατρίβει καὶ τοῖς ἰχθύσι τρέφεται. τούτοις ὁμοροῦσιν οἱ λεγόμενοι Ἀνθρωποφάγοι, γένος ἀνθρώπων ἀνδρειότατον, ῥισὶ στρογγύλαις χρώμενον, προσώποις ἐπικαμπέσιν, ὄνυξιν ἐγγὺς λέουσιν ὁμοίοις. ἐκ τῶν λιμνῶν οὖν ἐκείνων τὰς ἀφορμὰς ὁ ποταμὸς λαμβάνει· προϊόντα γὰρ ἐξ αὐτῶν τὰ ῥεύματα συνηρεφῆ ἀποτελοῦσιν.","english":"For Ethiopia, being girded about with mountains high beyond those among us, receives the clouds that are driven by the etesian winds and gives forth the Nile; as also Callisthenes the Peripatetic says in the fourth book of his Hellenica, that he campaigned with Alexander the Macedonian, and being in Ethiopia found the Nile rushing down from countless rains that had occurred in that region. But Dicaearchus too, in his Circuit of the Earth, wishes the Nile to flow forth from the Atlantic sea. Various, then, are the opinions concerning it, but the truth, so far as men are concerned, is for the time being nowhere; for according to the oracle, the truth is in the deep. But Chrestus the Roman says: \"In the west there are very great and very high mountains, which separate Libya from Ethiopia; against their outermost roots the Atlantic sea falls, and from there Ethiopia takes its beginning from the west. Beneath these mountains, then, are lakes spread out to boundless breadth; and there dwells beside them a race of men called the Fish-Eaters, which from the first hour until the setting of the sun spends its time in the water and feeds on fish. Bordering on these are those called the Man-Eaters, a race of men most courageous, using round noses, curved faces, and nails nearly like lions'. From those lakes, then, the river takes its sources; for the streams issuing from them make their way covered over.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"ἐκ τούτων δὴ τῶν λιμνῶν, ἃς καλοῦσιν ἐκεῖνοι Χαάς, ἐκρεῖ λεπτότατόν τι ῥεῦμα καὶ μόλις ὁρώμενον, ὅπερ εἰς στενοὺς τόπους καὶ κατὰ μέρος ἐκ διαφόρων μερῶν εἰς κοίτην ἰδίαν καταπῖπτον ὄψιν\n\nποταμοῦ λαμβάνει. οὗτος δ' ἂν εἴη ὁ Νεῖλος, ὅστις ἐπὶ διαφόρων κλιμάτων εἰλούμενος γίνεται διὰ τόπων δασέων καὶ ἀνοδεύτων, ὧν τὰ... ἐκεῖθεν εἰς ὁμαλὸν ἐκχεῖται καὶ πάλιν εἰς ποταμοῦ κοίτην συνάγεται, καὶ ναυσίπορος λοιπὸν ἐπὶ τὴν Μερόην διὰ τῶν ἀοικήτων τοῦ νότου μερῶν φέρεται καὶ ταύτην περιρρέων νῆσον ἀποτελεῖ· ἔστι γὰρ πᾶσα ὁμαλή. κἀκεῖθεν τὸ λοιπὸν ὁ πᾶς ἐγκλειόμενος ἐπὶ τὴν ἀνατολὴν ῥέπει καὶ ἐπὶ τὴν Αἴγυπτον, κἀκεῖθεν εἰς θάλασσαν σφοδροτέρου πνεύματος καταπνέοντος· ἐκ τῆς βίας γάρ, ὡς εἴρηται, τοῦ βορείου πνεύματος ἀνακλώμενος ὁ ποταμὸς καὶ μᾶλλον ἀνεκχεόμενος πᾶσαν καταλιμνάζει τὴν Αἴγυπτον. εὔρου δὲ ἐκ τῆς ἀνατολῆς τοῖς ἐτησίοις ἀντιπνέοντος ἢ νότου ἀπὸ μεσημβρίας ἐξωθοῦντος τὸν Νεῖλον, εἰκότως ὁ ποταμὸς ἐπὶ τὴν θάλασσαν–λωφήσαντος ἠρέμα τοῦ βορρᾶ– κατατρέχει. κἀκεῖνο δὲ τεκμήριόν ἐστι τοῦ μὴ ἀπὸ τήξεως χιόνων αὔξεσθαι αὐτόν, ὅτι οὐ ψυχρός ἐστιν, ἀλλὰ θερμός, καὶ διὰ τοῦτο ὑπονοστοῦντος τοῦ ὕδατος εὑρίσκεται ἐπὶ τῆς ἰλύος ζωά τινα ἐκ μέρους διαπεπλασμένα καὶ ἐκ μέρους κνώδαλα. πέφυκε δὲ τὰ τοιαῦτα θερμότητι καὶ ὑγρότητι ζωογονεῖσθαι, ὅπερ ἐπὶ τῶν ἄλλων ὑδάτων οὐκ ἔστιν· ἰχθύας γὰρ καὶ μόνους ἔχουσι. καὶ οἱ μὲν ἄλλοι στοχαζόμενοι λέγουσιν, ἐγὼ δέ–φησὶν ὁ Χρῆστος–γενόμενος ἐν τῷ ἀκροτηρίῳ τῆς Μαυρουσίας ἐν τῷ στομίῳ τοῦ Ὠκεανοῦ».","english":"From these very lakes, which those people call Chaas, flows a very fine and barely visible stream, which, falling into narrow places and part by part from different parts into its own bed, takes on the appearance of a river. This would be the Nile, which, winding through various climes, passes through thick and trackless regions, of which the... from there it pours out into level ground and is again gathered into a river's bed, and is thereafter navigable by ships, borne toward Meroe through the uninhabited parts of the south, and flowing around it makes it an island; for it is entirely level. And from there the whole river, being confined thereafter, bends toward the east and toward Egypt, and from there into the sea, when a more violent wind blows down; for by the force, as has been said, of the north wind the river is driven back and, being more abundantly poured out, floods all Egypt into a lake. But when the east wind from the east blows against the etesian winds, or the south wind from the south drives out the Nile, reasonably the river runs down toward the sea—the north wind having gently lulled. And that is also a proof that it is not increased by the melting of snows, that it is not cold but warm, and for this reason, when the water subsides, certain living creatures are found in the mud, partly molded and partly beasts. For such things are naturally engendered by heat and moisture, which is not the case with other waters; for they have only fish. And the others, conjecturing, say this, but I—says Chrestos—having been at the promontory of Maurousia at the mouth of the Ocean.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"Ὅτι ὅπη ἂν πυρὸς νομὴ καίοιτο, σηραγγώδη ἀνάγκη τυγχάνειν τὴν ἐν βάθει γῆν, ἐξ ἧς αἰτίας τὰ θερμὰ ὕδατα. διὸ καὶ βλεννώδης ἡ φύσις τῶν τοιούτων ὑδάτων, ἐπεὶ καὶ θαλάττια· τῷ δὲ πυρὶ τὸ ἁλμυρὸν ἐπὶ τὸ σικχὸν μεταβάλλουσα ἀσφαλτώδης τε ἅμα καὶ στυπτηρίας καὶ θείου ἔμπλεως γίνεται. †οὐ καθαίρει μᾶλλον ὑποξηραίνουσα τῶν ἀτμῶν τῆς ἀσφάλτου τῇ πλείονι τῶν ὑδάτων ὑγρότητι βυθιζομένων.\n\nΚέστιος ὁ ὑπατικὸς τῆς Ἱερουσαλὴμ ἡγούμενος νυκτὸς τὴν εἰκόνα τοῦ Νέρωνος ἀνέστησεν ἐν τῷ τῶν Ἑβραίων ἱερῷ, ὥστε κοινωνεῖν τῆς τιμῆς τῷ θεῷ τὸν Νέρωνα· οἱ δὲ ἀγανακτήσαντες αὐτόν τε Κέστιον καὶ πάντας Ῥωμαίους τοὺς ἐπὶ τῆς ἀνατολῆς εὑρεθέντας ἀνεῖλον καὶ φανερῶς τοῖς κρατοῦσιν ἀνεκήρυξαν τὸν πόλεμον. Ἐρρουσάλους Ῥωμαῖοι τοὺς ἀλήτας καὶ πλανωμένους καλοῦσιν· οἱ δὲ ἰδιῶται ἐρρούλλους αὐτοὺς ἐξ ἀγνοίας λέγουσιν. Αὔγουστος. Ἕπεται δὲ ἀπὸ μὲν τοῦ ἦρος ὁ ἕκτος, ἀπὸ δὲ τῆς λεγομένης Αὐξιφωτίας ἑορτῆς ὁ ὄγδοος. ὅτι δὲ ἕκτος ἀπὸ τοῦ Μαρτίου, ἐξ αὐτῆς ἐστι λαβεῖν τῆς ἀρ χαίας τοῦ μηνὸς τούτου προσηγορίας· Σεξτίλιος γὰρ μετὰ τὸν Κυντίλιον ὠνομάζετο· ὅθεν οἱ μετ' αὐτὸν ἄχρι τοῦ δεκάτου οὐ κυρίαν, ἀλλὰ τὴν ἐξ ἀριθμῶν ἕλκουσι προσηγορίαν. Αὔγουστος δὲ ὕστερον μετωνομάσθη, ὡς μέν τινές φασιν, ὑπὸ τοῦ Αὐγούστου Καίσαρος διὰ τὸ ἐν τῷ μηνὶ τούτῳ τοὺς ἐμφυλίους παῦσαι πολέμους, οὓς τότε πολλοὺς εἶχεν ἡ Ῥώμη, καὶ εἰς ὁμόνοιαν τοὺς Ῥωμαίους ἤδη καταστῆσαι· καὶ ἐπειδὴ ὄγδοός ἐστιν ἀπὸ Ἰανουαρίου, τούτῳ τῷ ὀγδόῳ τὸ ὄνομα τοῦ τῆς ὁμονοίας αὐτοῖς αἰτίου ἀνέθεντο. κατὰ γὰρ τοὺς Πυθαγορικοὺς ὁμολογία καὶ πειθὼ ἡ ὀκτὼ καλεῖται·","english":"That wherever a distribution of fire burns, the earth in its depth must necessarily be cavernous, and from this cause come the hot waters. Therefore the nature of such waters is also slimy, since they are also of the sea; and fire, changing the saltness into the foul, makes them at once bituminous and full of alum and sulphur. †It does not cleanse so much as dry out, since the vapors of asphalt are sunk by the greater moisture of the waters.\n\nCestius, the consular governor of Jerusalem, set up the image of Nero by night in the temple of the Hebrews, so that Nero might share in the honor with God; but they, indignant, killed both Cestius himself and all the Romans found in the East, and openly proclaimed war against their rulers. The Romans call wanderers and vagabonds Errousaloi; but private individuals, from ignorance, call them Erroulloi. Augustus. The sixth follows from spring, and the eighth from the so-called Auxiphotia festival. That it is the sixth from March can be gathered from the ancient name of this month itself; for it was called Sextilis after Quintilis; whence those after it up to the tenth draw not a proper name but one derived from numbers. It was later renamed Augustus, as some say, by Augustus Caesar, because in this month he ended the civil wars, which Rome then had many of, and brought the Romans already into concord; and since it is the eighth from January, to this eighth they dedicated the name of the cause of their concord. For according to the Pythagoreans, eight is called agreement and persuasion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"πρῶτος γάρ ἐστι κύβος τὴν τοῦ παντὸς αἰσθητοῦ ἰδέαν περιέχων, κατά τε μῆκος καὶ πλάτος καὶ βάθος, καὶ καλῶς ὁμολογία καλοῖτ' ἄν· ἐν αὐτῷ γὰρ τὰ περιττὰ τοῖς ἀρτίοις ὡμολόγησαν. ὡς δὲ ἕτεροί φασι, τοῦ Αὐγούστου Καίσαρος τῷ μηνὶ τούτῳ ἀποθανόντος οἱ Ῥωμαῖοι πρὸς τιμὴν αὐτοῦ Αὔγουστον τὸν μῆνα ὠνόμασαν. καὶ οὗτος δὲ ὁ Αὔγουστος Καῖσαρ, υἱὸς Ὀκταβίου, Ὀκταβιανὸς πρότερον ἐκαλεῖτο, ἐπ' ἀδελφῇ γαμβρὸς γενόμενος Γαίῳ Ἰουλίῳ τῷ Καίσαρι· μετὰ δὲ τὰ πολλὰ καὶ μεγάλα ἐκείνου τρόπαια πολλοῖς ὀνόμασιν ἐτιμᾶτο· οἱ μὲν γὰρ αὐτὸν ὠνόμαζον Κυρῖνον οἱονεὶ Ῥωμύλον, ἄλλοι Καίσαρα, ψήφῳ δὲ κοινῇ τῶν ἀρχιερέων καὶ τῆς βουλῆς Αὔγουστος\n\nἐπεκλήθη· Αὔγουστον δὲ οἱ Ῥωμαῖοι κατὰ τὴν πάτριον σημασίαν καλοῦσι τὸν κατ' οἰωνὸν καὶ θεῶν μαρτυρίαν προαγόμενον εἰς βασιλείαν. ὅτι μετὰ πολλὰς ὅσας ἀρίστας αὐτοῦ πράξεις ὁ Αὔγουστος τὸν ἀπὸ τῆς μετοπωρινῆς ἰσημερίας πεντεκαιδεκαετῆ κύκλον εἰσήγαγε καὶ τούτῳ τοῖς φιλοσοφοῦσιν ἑπόμενος, οἵ φασι τὴν ἰσημερινὴν ὥραν συνεστάναι ἐκ δεκαπέντε μοιρῶν. ὅτι οἱ Ῥωμαῖοι Αὔγουστον τὸν μῆνα ὠνόμασαν εἰς τιμὴν τοῦ Αὐγούστου Καίσαρος ἀποθανόντος ὥς φασι κατὰ τὴν ἑκκαιδεκάτην τοῦ τοιούτου μηνός.","english":"For first it is a cube, containing the idea of the whole perceptible universe, in length and breadth and depth, and it would rightly be called by the name \"agreement\"; for in it the odd numbers have come into agreement with the even. But as others say, since Augustus Caesar died in this month, the Romans named the month August in his honor. And this Augustus Caesar, son of Octavius, was formerly called Octavian, having become son-in-law through his sister to Gaius Julius Caesar; and after that man's many and great trophies he was honored with many names; for some called him Quirinus, as it were Romulus, others Caesar, but by the common vote of the high priests and the senate he was surnamed Augustus. And the Romans, according to their ancestral meaning, call \"Augustus\" the one who is advanced to kingship by auspicious omen and the testimony of the gods. That after as many excellent deeds as he performed, Augustus introduced the fifteen-year cycle from the autumn equinox, following in this the philosophers, who say that the equinoctial period consists of fifteen degrees. That the Romans named the month August in honor of Augustus Caesar, who died, as they say, on the sixteenth day of this month.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":123,"ref":"p123","source":"Ὅτι Αὔγουστος τὸν τοῦ Σοφοκλέους Αἴαντα εἰς τὴν πάτριον φωνὴν μετήνεγκεν· εἶτα ἀκμαζούσης αὐτῷ μετὰ τὴν πρακτικὴν καὶ τῆς ἐκ λόγων ἀρετῆς, ὡς ἀναξίαν ἐκ παραβολῆς πρὸς Σοφοκλέα τὴν ἑαυτοῦ διεγίνωσκε τραγῳδίαν, ταύτην ἐξήλειψεν. εἶτα ἐρωτηθεὶς πρὸς τοῦ Κικέρωνος, παρ' ᾧ μετὰ σπουδῆς ἐπαιδεύετο· «ποῦ τυγχάνει ὁ παρὰ σοῦ γραφόμενος Αἴας;» ἀστείως ἅμα καὶ νουνεχῶς ἀπεκρίνατο, σπόγγῳ τὸν ἑαυτοῦ Αἴαντα, καθάπερ σιδήρῳ τὸν τοῦ Σοφοκλέους, ἐπιπεσεῖν. καὶ τοσαύτη τις αὐτῷ φροντὶς οὖσα περὶ λόγους ἐτύγχανεν, ὡς ἄρχοντος ἀπαιδεύτου γράψαι πρὸς αὐτὸν δημοσίαν τολμήσαντος ἐπιστολὴν οὕτως ἀγανακτῆσαι, ὡς παραλῦσαι τῆς ἀρχῆς τὸν ἀπαίδευτον. καὶ μέτρον δὲ καὶ ὅρον ταῖς τε εὐωχίαις καὶ ταῖς προιξὶν ἔθηκε, πρῶτος ἐπὶ τῇ ἑαυτοῦ θυγατρὶ τοῦτο ποιήσας. τῆς δὲ τῶν ὑπηκόων ἐλευθερίας τοσοῦτον ἐφρόντιζεν, ὥστε τινὸς τῶν κολάκων ἐπὶ τῆς βουλῆς δεσπότην αὐτὸν ὥσπερ ἐν ὑπεροχῆς τρόπῳ καλέσαντος, αὐτὸς ἐξαναστὰς· «ἐγὼ δέ», ἔφη, «ἐλευθέροις, ἀλλ' οὐ δούλοις ἔμαθον διαλέγεσθαι».","english":"That Augustus translated the Ajax of Sophocles into his native tongue; then, when his excellence in letters too was at its peak after his practical excellence, since he judged his own tragedy unworthy by comparison with Sophocles, he erased it. Then, when asked by Cicero, under whom he had earnestly been educated: \"Where is that Ajax written by you?\" he answered wittily and at the same time sensibly that his own Ajax had fallen upon it with a sponge, just as Sophocles' had with iron. And so great was his concern for letters that, when an uneducated magistrate dared to write a public letter to him, he was so indignant that he relieved the uneducated man of his office. And he set a measure and limit both on feasts and on gifts, being the first to do this in the case of his own daughter. And he cared so much for the freedom of his subjects that, when one of his flatterers in the senate called him \"master\" as if in a manner of superiority, he himself rose and said: \"But I have learned to converse with free men, not with slaves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"Ὅτι ὁ Χάρης φησί· δαπάνην ἄκαιρον μηδαμοῦ προσίεσο, γαστρὸς δὲ πειρῶ πᾶσαν ἡνίαν κρατεῖν.\n\nὍτι οἱ Γάλλοι διὰ τῶν ὑπονόμων ἐπελθόντες τῇ Ῥώμῃ νυκτὸς κατέσχον τὸ Καπετώλιον· τοιούτους γὰρ τοὺς ὑπονόμους τῆς Ῥώμης Σέρβιος Τοῦλλος κατεσκεύασεν ὁ ῥῆξ, ὡς ἅμαξαν πλήρη χόρτου δύνασθαι δι' αὐτῶν παρενεχθῆναι. τῶν δὲ ἐν τῷ ἱερῷ χηνῶν ἰδόντων τοὺς πολεμίους καὶ ἀνακλαγξάντων–καὶ γὰρ ἄγρυπνος ἡ φύσις αὐτοῖς– ὁ στρατηγὸς διαναστὰς ἐξώθησε τοὺς βαρβάρους ἐκ τοῦ ἱεροῦ· εἶτα καὶ δυνάμεως συναχθείσης κατέστρωσεν· ἔνθεν ἑορτὴν μὲν καὶ τιμὰς τῶν χηνῶν, ἀνθ' ὧν ἐφύλαξαν τὴν πόλιν, ὄλεθρον δὲ τῶν κυνῶν. τῇ γὰρ πρὸ τριῶν Νωνῶν Αὐγούστων ἀνῄρουν ἀκωλύτως ἐν Ῥώμῃ τοὺς κύνας εἰς τιμὴν τῶν χηνῶν, ὅτι τὸ Καπετώλιον οἱ μὲν κύνες προέδωκαν ὑπνώσαντες, οἱ δὲ χῆνες ἐγρηγορότες διέσωσαν. οἱ δέ φασιν, ὅτι τοῦτο ἐποίουν, ἵνα μὴ ὀχληροὶ τοῖς νοσοῦσι νυκτὸς γίνωνται· οἱ δέ, ἵνα μὴ λυττῶντες τοὺς ἀνθρώπους βλάπτωσι· τηνικαῦτα γὰρ ὁ σείριος ἀνατέλλει, ὃς καὶ δοκεῖ τῆς λύττης αὐτοῖς αἴτιος εἶναι.","english":"That Chares says: Never admit untimely expenditure, and try to hold every rein over the belly.\n\nThat the Gauls, coming up through the underground passages, seized the Capitol by night; for Servius Tullius the king built such underground passages of Rome that a wagon full of hay could be carried through them. And when the geese in the sacred precinct saw the enemy and clamored—for their nature is wakeful—the commander, roused up, drove the barbarians out of the sacred precinct; then, when forces had been gathered, he laid them low. Hence there is a festival and honors for the geese, in return for which they guarded the city, and destruction for the dogs. For on the day three days before the Nones of August they used to kill dogs in Rome without hindrance in honor of the geese, because the dogs betrayed the Capitol by sleeping, while the geese kept watch and saved it. But some say that they did this so that they might not become troublesome to the sick by night; and others, so that raging mad they might not harm people; for at that time the Dog Star rises, which is thought to be the cause of their madness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"Ὅτι πολὺ ἐν τῷ βάθει τῆς γῆς ἐπινοστοῦν τὸ κατάγειον πῦρ τὴν πιμελώδη νέμεται οὐσίαν· αὕτη δ' ἐστὶ στυπτηρία ἢ θεῖον· ἡ γὰρ ἄσφαλτος κεκαυμένον ἐν γῇ καὶ ἐναποσβεννύμενον θεῖόν ἐστι· τούτου γὰρ τὸ μὲν ἐπ' ὀλίγου διακαέν, ἅτε παραχρῆμα διασβεννύμενον, ὑγροτέραν τε καὶ πιμελωδεστέραν ἐργάζεται τὴν ἄσφαλτον, οἵα τὰ κατ' Αἴτνην καὶ κατὰ τὴν ἐν Ἰουδαίᾳ λίμνην ἐπινήχεται· διακαὲν δὲ σφοδρότερον λιθοῦται, οἷός ἐστιν ὁ γαγάτης λίθος ὁ περὶ Βαβυλῶνα. ἡνίκα γοῦν τὸ ὑπονοστοῦν τοὺς ὑποκειμένους νέμεται τόπους, οὐδὲν ἡμῖν πάθος ἐπιδείκνυσι γῆς· ὁπόταν δὲ ἐργασάμενον πολὺν ἐξαραιώσῃ τόπον, τηνικαῦτα θλιβόμενον ἐν τοῖς κοιλώμασι καὶ σηραγγώδεσι τόποις, εἰ μὲν ἐπιτύχοι διεκδρομῆς, οὐδὲν πλέον βρασμοῦ γῆς καὶ μυκήματος ἐργάζεται σημεῖον· εἰ δ' αὖ μένει σωματούμενον ἤτοι ὑπερκείμενον ὄρος ἢ γῆν ἢ θάλασσαν, ὄρος μὲν ὡς τὸ ἐν Ἰταλίᾳ Βέσβιον καὶ τὸ ἐν Λιπάραις καὶ τὸ\n\nὑπερκείμενον τῆς Καταναίων πόλεως ἐν Σικελίᾳ, θάλασσαν δὲ ἣν Παναίτιος μεταξὺ Λιπάρας καὶ τῆς Ἰταλίας ἱστορεῖ, γῆν δὲ οἵα τυγχάνει παρὰ τὴν ἐν Λυκίᾳ Κώρυκον. οὐ μόνον δὲ ἀναρρήγνυσιν ὄρη τε καὶ γῆν, ἀλλὰ καὶ θαλάσσης ἀναφυσήματα ποιεῖ, ὥσπερ γέ γονε τὰ περὶ τὴν Θήραν καὶ Θηρασίαν, καὶ ἐὰν μὲν ᾖ τὰ ἀναστομωθέντα συνεχῶς ἀναφυσῶντα πῦρ, πηγαί τε πυρὸς καὶ κρατῆρες ὀνομάζονται, οἷά ἐστι τὰ περὶ τὴν αὐτὴν Λιπάραν τε καὶ Στρογγύλην καὶ Βέσβιον· ἢν δ' αὖ μύσῃ οἷον τὸ κατὰ Φιλαδέλφειαν τὴν ἐν Λυδίᾳ πεδίον καὶ τοὺς πρόποδας τοὺς ἐπὶ Μαζάκοις –οἱονεὶ Καππάδοκας–, καὶ τὸ ἐπὶ Δικαιαρχίᾳ Ἡφαίστου πεδίον ποτὲ προσαγορευθέν.","english":"That the subterranean fire, creeping about deep in the earth, consumes the fatty substance; and this is alum or sulfur; for asphalt is sulfur burned in the earth and being quenched there. For of this, the part that is burned for a little while, as being quenched at once, makes the asphalt more moist and more fatty, such as floats upon the surface at Etna and at the lake in Judaea; but burned more violently it petrifies, such as is the gagates stone around Babylon. Whenever, then, the fire creeping beneath consumes the underlying places, it shows us no affection of the earth; but whenever, having worked upon and rarefied a great place, it is then compressed in the hollows and cavernous places, if it finds a way of escape, it produces no more than a sign of earth's boiling and bellowing; but if again it remains embodied, either overlying a mountain or land or sea—a mountain, as Vesuvius in Italy and that in Lipara and the one overlying the city of the Catanians in Sicily; a sea, which Panaetius records between Lipara and Italy; land, such as happens near Corycus in Lycia. And it not only bursts apart mountains and land, but also makes exhalations of the sea, as happened in the regions about Thera and Therasia; and if the opened mouths are continuously breathing forth fire, they are called fountains and craters of fire, such as are those about the same Lipara and Strongyle and Vesuvius; but if it closes up, like the plain at Philadelphia in Lydia and the foothills at Mazaca—that is, the Cappadocians—and the plain of Hephaestus at Dicaearchia, once so called.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"Ὅτι τῶν κομητῶν εἴδη κατὰ μὲν τὸν Ἀριστοτέλην ἐννέα· κατὰ δὲ τὸν Ῥωμαῖον Ἀπουλήϊον δέκα· ἱππίας ξιφίας πωγωνίας δοκίας πίθος λαμπαδίας κομήτης δισκεὺς τυφὼν κεράστης· καὶ ὁ μὲν ἱππίας ἐκ τοῦ δρόμου καὶ τῆς ὀξύτητος οὕτως ὠνομάσθη, πλαγίας δὲ καὶ ἀμυδρὰς ἀκτῖνας διαρραίνει· ὁ δὲ ξιφίας δίκην ξίφους ἢ λόγχης μακρᾶς ἐκτεινόμενος φαίνεται, ὠχρὸς δὲ καὶ νεφελοειδής· ὁ δὲ πωγωνίας τὴν λοφιὰν οὐ κατὰ κεφαλῆς, ἀλλ' ὑποκάτω διαρραίνει δίκην πώγωνος· ὁ δὲ δοκίας ὅμοιος ἐγγύς ἐστι τῷ ξιφίᾳ, ἀλλ' οὐκ ὀξείας ἔχει, ἀμβλείας δὲ τὰς ἀρχάς· ὁ δὲ πίθος ἐκ τοῦ σχήματος· ὁ δὲ λαμπαδίας πυρώδης καὶ δίκην πυρώπιδος λίθου ἢ δένδρου καιομένου πέφυκε διαλάμπειν· ὁ δὲ κομήτης πλατύς ἐστι τὸ εἶδος καὶ ὥσπερ ἱλαρὸς ἀργυροειδεῖς τινας πλοκάμους ἕλκων· ὁ δὲ δισκεὺς ἐξ αὐτῆς τῆς προσαγορίας δίκην δίσκου φαίνεται οὐ λαμπρὸς οὐδὲ ἐρυθρὸς ἀλλ' ὥσπερ ἤλεκτρον· ὁ δὲ τυφὼν πυρώδης καὶ αἱματώδης φαίνεται καὶ λεπτούς τινας διαρραίνων πλοκάμους· ὁ δὲ κεράστης δίκην σελήνης κερατοειδής, ὅς, ἡνίκα Ξέρξης κατὰ τῆς Ἀττικῆς ἦλθεν, λέγεται φανῆναι. ὁ δὲ Πτολεμαῖος ἐν τοῖς πρὸς Σύρον αὐτῷ γραφεῖσι προστίθησι καὶ ἕτερον εἶδος κομήτου καλούμενον σάλπιγγα, φαίνεται δὲ κατὰ τὸ ἀρκτῷον κλίμα. οἱ δὲ φυσικοί φασιν, ὡς συνίστανται οἱ κομῆται ἐν τοῖς ὑπὸ σελήνην κόλποις ἀστρώδη τινὰ φύσιν ἐπιδεικνύμενοι· οὐ γάρ εἰσιν ἀστέρες, ἀλλὰ θρομβώσεις τινὲς ἐξ ἀναθυμιάσεως τῆς γῆς ἀποτελούμεναι, ὧν ἡ γένεσις μὲν ἐξ ἀέρος τοῦ κατὰ συναφὴν ἐγκαταλαμβανομένου τῷ αἰθέρι· ὅθεν καὶ ἰσοταχεῖς αὐτῷ μέχρι διαπτώσεως συμπεριφέρονται.","english":"That there are nine kinds of comets according to Aristotle, but ten according to the Roman Apuleius: the hippias, the xiphias, the pogonias, the dokias, the pithos, the lampadias, the kometes, the diskus, the typhon, the kerastes. And the hippias is so named from its course and swiftness, and it scatters slanting and faint rays. The xiphias appears extended like a sword or a long spear, and is pale and cloud-like. The pogonias scatters its crest not on top of its head but below, like a beard. The dokias is similar and close to the xiphias, but it does not have sharp beginnings, rather blunt ones. The pithos is named from its shape. The lampadias is fiery and naturally shines through like the pyropus stone or a burning tree. The kometes is broad in form and, as it were, cheerful, drawing out certain silvery locks. The diskus, from its very name, appears like a disc, not bright nor red but as it were amber. The typhon appears fiery and blood-red and scatters certain slender locks. The kerastes is horned like the moon, which is said to have appeared when Xerxes came against Attica. Ptolemy, in what he wrote to Syrus, adds also another kind of comet called the salpinx, and it appears in the northern region. The natural philosophers say that comets are formed in the hollows beneath the moon, displaying a certain star-like nature; for they are not stars, but certain clottings produced from the exhalation of the earth, whose generation is from the air that is enclosed at its conjunction with the aether; whence they are carried around at equal speed with it until their fall.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"καὶ ἡνίκα μὲν τὴν ῥύσιν ἐπὶ τὸ κάτω φερομένην ἔχων ὁ αἰθὴρ περιληφθείη, πωγωνίαι τε καὶ πίθοι ἀποτελοῦνται, ἡνίκα δὲ πλαγίως, κομῆται. τάχιον δὲ οἱ πωγωνίαι, πολὺ δὲ καὶ τούτων τάχιον πίθοι τε καὶ δοκίδες ἐκπίπτουσιν.\n\nΔύο Πᾶνάς φασι. τινὲς δέ φασι τὸν Πᾶνα ἐκ Κρόνου καὶ Ῥέας γενέσθαι, ἀντὶ τοῦ ἐκ τοῦ νοῦ καὶ τῆς ὑγρᾶς οὐσίας, οἷον τῆς ὑλικῆς ἀπειρίας, τόδε τὸ πᾶν. Ἀποτρεπόμενος τοῦ κατὰ Περσῶν πολέμου Ἰουλιανὸς ὑπὸ τοῦ Λιβανίου καὶ ἄλλων πολλῶν οἰωνοσκόπων λέγεται φθέγξασθαι τὸ Ὁμηρικόν· αἰδέομαι Τρῶας καὶ Τρωάδας ἑλκεσιπέπλους. ὑπερβαλὼν δὲ τὸν Τίγρητα καὶ πολλὰς πόλεις καὶ φρούρια Περσῶν παραστησάμενος τὸ λοιπὸν ἀφόρητος ἦν τοῖς βαρβάροις· δόλῳ δὲ ὅμως ἀπόλλυται καὶ παμπληθεί. δύο γὰρ Πέρσαι, ἀκρωτηριάσαντες ἑαυτοὺς ὤτων τε καὶ μυκτήρων, ἐλθόντες ἀπατῶσι τὸν Ἰουλιανόν, τοιαῦτα πρὸς τοῦ βασιλέως παθεῖν τῶν Περσῶν ὀδυρόμενοι, δύνασθαι δὲ ὅμως, εἴπερ αὐτοῖς ἕψεται ὁ Ἰουλιανός, ἐπ' αὐτῆς αὐτὸν Γοργοῦς, τῆς βασιλίδος τῶν Περσῶν, νικῶντα καταστῆσαι. ὁ δὲ τῆς πεπρωμένης ἐπειγούσης Ζωπύρου τε ἅμα τοῦ Ἡροδοτείου καὶ Σίνωνος τοῦ Βεργιλιανοῦ ἐπιλελησμένος, τὰς ναῦς καταφλέξας, δι' ὧν τὸν Εὐφράτην παρεφέρετο, ὡς μὴ δήπουθεν Πέρσαις δοῦναι ἄδειαν τοῦ χρήσασθαι αὐταῖς, μετρίαν τινὰ δαπάνην κομίζοντος τοῦ στρατοῦ, τοῖς ἀπατῶσιν ἠκολούθησεν· οἱ δὲ εἰς ξηρὰν καὶ ἄνυδρον ἀγαγόντες αὐτὸν δυσχωρίαν τὸν δόλον ἀπεκάλυψαν, καὶ αὐτοὶ μέν–τί γὰρ ἦν πλέον; –","english":"And whenever the air, having its flow borne downward, is enclosed, bearded comets and jars are produced, but whenever obliquely, comets. The bearded ones fall out more swiftly, but far more swiftly than these do jars and beams.\n\nThey say there are two Pans. Some say that Pan was born from Cronus and Rhea, meaning from mind and moist substance, as it were material infinity, this whole universe. Julian, being turned aside from the war against the Persians by Libanius and many other augurs, is said to have uttered the Homeric line: I am ashamed before the Trojans and the Trojan women with trailing robes. But after crossing the Tigris and subduing many cities and fortresses of the Persians, he was thereafter unbearable to the barbarians; yet nevertheless he perishes by treachery, and with a great multitude. For two Persians, having mutilated themselves of their ears and nostrils, came and deceived Julian, lamenting that the Persians had suffered such things from their king, and that it was possible nevertheless, if Julian followed them, to set him up as conqueror at the very Gorgos, the queen of the Persians. But he, with fate urging him on and having forgotten both Zopyrus of Herodotus and Sinon of Virgil, burned the ships by which he was ferrying across the Euphrates, so as not to give the Persians any license to use them, while the army brought only moderate expense, and followed those who deceived him; and they, having led him into a dry and waterless difficult region, revealed the trick, and they themselves—for what more was there?—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"ἀπώλοντο, ὁ δὲ βασιλεὺς οὐδὲ προελθεῖν ἐπέκεινα οὐδὲ ἀναστρέψαι τὸ λοιπὸν εὑρίσκων, οἰκτρῶς ἐφθείρετο. ὡς δὲ τὸ πολὺ μέρος τῆς στρατιᾶς διέπεσεν, ἀσθενοῦντι αὐτῷ ἐπῆλθον οἱ Πέρσαι, ἐλαττωθέντες δὲ καὶ οὕτως αὖθις ἐπιτίθενται μηδὲ δύο μυριάδας ἔχοντι τῷ πρὶν ἑπτακαίδεκα ἐπαγομένῳ. ὁ δὲ Ἰουλιανὸς ἐμαχέσατο ἄριστα· εἷς δὲ ἐκ τῆς Περσικῆς φάλαγγος τῶν λεγομένων Σαρακηνῶν, ἐκ τῆς ἁλουργίδος βασιλέα ὑπολαβὼν ἀνέκραγε πατρίως «μαλχάν» οἱονεὶ βασιλεύς· καὶ ἐπαφεὶς ῥοίζῳ τὴν λεγομένην ῥομφαίαν διήλασεν αὐτὸν κατὰ τοῦ ἤτρου. τοῦ δὲ Ὀρειβασίου κομίσαντος αὐτὸν εἰς τὴν παρεμβολὴν καὶ διαθέσθαι τὰ τελευταῖα παραινοῦντος, Ἰουβιανὸν μὲν αὐτὸς ψηφισάμενος βασιλεύειν ἐτελεύτα.\n\nΟἱ μὲν ἀπὸ μεγάλης ἀρχῆς ῥέοντες ἄνεμοι εἰς δώδεκα μέρη τοῦ ὁρίζοντος διαιροῦνται, ὧν καὶ ἴσμεν τὰ ὀνόματα ἐν ἄλλοις, καὶ οἱ μὲν ἀπ' αὐτῶν ἄρκτων καὶ τοῦ κατ' αὐτὰς πόλου ῥέοντες ἀπαρκτίαι καλοῦνται, οἱ δὲ ἀπὸ δύσεως ἰσημερινῆς ζέφυροι, οἱ δὲ ἀπὸ τοῦ ἀφανοῦς νότοι, οἱ δὲ ἀπὸ ἀνατολῆς ἰσημερινῆς ἀπηλιῶται· τῶν δὲ μεταξὺ τῶν εἰρημένων ὁ μὲν προσεχὴς τῷ ἀπαρκτίᾳ καικίας, ὃν ἔνιοι καὶ θρασκίαν λέγουσιν, ὁ δὲ τῷ ζεφύρῳ ἀργέστης, ὃν οἱ μὲν ὀλυμπίαν, οἱ δὲ ἰάπυγα καλοῦσι· τῶν δὲ μεταξὺ ζεφύρου καὶ νότου ὁ μὲν προσεχὴς τῷ ζεφύρῳ λίψ, ὁ δὲ τῷ νότῳ λιβόνοτος· τῶν δὲ μεταξὺ νότου τε καὶ εὔρου ὁ μὲν πλησίον φερόμενος τῷ νότῳ εὐρόνοτος καλεῖται, ὁ δὲ τῷ ἀπηλιώτῃ εὖρος· ὁμοίως δὲ καὶ ἀπηλιώτου μεταξὺ καὶ ἀπαρκτίου, ὁ μὲν προσεχὴς τῷ ἀπηλιώτῃ καλεῖται καικίας, ὁ δὲ τῷ ἀπαρκτίᾳ βορέας.","english":"they perished, and the king, finding no way either to advance further or to turn back for the rest, was miserably destroyed. And when the greater part of the army had fallen, the Persians came upon him in his weakness, and though diminished even so they attacked again, when he had not even twenty thousand, he who formerly led seventeen myriads. And Julian fought most excellently; but one from the Persian phalanx of those called Saracens, supposing him to be king from the purple robe, cried out in his native tongue \"malchan,\" as it were king; and rushing on with a whizz he drove the so-called rhomphaia through him into his belly. And when Oribasius brought him into the camp and urged him to settle his last affairs, he himself, having voted Jovian to rule, died.\n\nThe winds that flow from the great beginning are divided into twelve parts of the horizon, whose names we know elsewhere, and those flowing from the Bears themselves and the pole corresponding to them are called aparctiai, those from the equinoctial west zephyroi, those from the unseen south notoi, those from the equinoctial east apeliotai; of those between the said, the one next to the aparctias is caicias, which some also call thrascias, the one next to the zephyros is argestes, which some call olympias, others iapyx; of those between zephyros and notos, the one next to zephyros is lips, the one next to notos is libonotos; of those between notos and euros, the one borne near notos is called eurotonos, the one near apeliotes euros; similarly also between apeliotes and aparctias, the one next to apeliotes is called caicias, the one next to aparctias boreas.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"τῶν δὲ μὴ ἀπὸ μεγάλης ἀρχῆς ὁ μὲν ἀπ' ὀλίγης φορᾶς νέφους ἐκνεφίας, ὁ δὲ ἀπὸ κόλπων τινῶν καὶ διασφαγῶν κολπίας, ὁ δὲ ἀπὸ γῆς καὶ συστροφῆς ἀέρος γνοφίας. αὖραι γὰρ αὗται καὶ ῥύσεις ἀέρων τυγχάνουσιν οὖσαι, καὶ οὐκ ἀλόγως ἄνεμοι καλοῦνται, ὅτε ἢ ἀπὸ λιμνῶν ἢ ποταμῶν φέρονται· ὅμοιοι δὲ τούτων εἰσὶ καὶ οἱ ἀπόγειοι, ὅθεν εὐλόγως ἀέρος ἠρεμοῦντος τὸ κατάστημα καλεῖται νηνεμία.\n\nΚατὰ δὲ τὸν Αὔγουστον μῆνα μαλάχης ἀπέχεσθαι τοῖς γε βουλομένοις ὑγιαίνειν τὰ ἄρθρα τὸ λόγιον θεσπίζει.\n\nΣεπτέμβριος. Ἀληθῆ λόγον ἐλέγομεν, ὡς ἀρχὴν ἐνιαυτοῦ τὸν Μάρτιον μῆνα ἔταττον οἱ Ῥωμαῖοι, ὡς ἐκ τῆς τοῦ παρόντος ἡμῖν μῆνός ἐστι λαβεῖν προσηγορίας· Σεπτέμβριον γὰρ αὐτὸν ὠνόμασαν, οἷον ἕβδομον ἀπὸ τοῦ ἦρος–σέπτεμ γὰρ τὰ ἑπτὰ καὶ βὲρ τὸ ἔαρ–τουτέστι τοῦ Μαρτίου μηνός, οὗ κατὰ τὴν τετάρτην καὶ εἰκοστὴν ὁ ἥλιος ἐν κριῷ γενόμενος τοῦ ἦρος δίδωσι τὴν φύσιν ἐνάρχεσθαι. κἄπειτα οὐ δεήσει περὶ τῆς τῶν ἑπομένων προσηγορίας μακρηγορεῖν· ὄγδοος γὰρ ἀπὸ τῶν Αὐξιφωτίων Ὀκτώβριος, καὶ Νοέμβριος καὶ Δεκέμβριος ὁμοίως.","english":"Of those not from a great origin, one is a squall from a small cloud's rush, another a bay-wind from certain bays and defiles, another a mist from earth and a gathering of air. For these are breezes and flows of air, and not unreasonably are they called winds, when they are borne either from marshes or from rivers; and the land-winds are similar to these, whence reasonably, when the air is still, its condition is called a calm.\n\nIn the month of August, the oracle decrees that those who wish to be healthy in their joints should abstain from mallow.\n\nSeptember. We were speaking a true account, that the Romans appointed the month of March as the beginning of the year, as one may grasp from the name of the present month; for they named it September, as it were the seventh from spring—for septem is seven and ver is spring—that is, from the month of March, at whose twenty-fourth day the sun, being in Aries, gives nature the beginning of spring. And then there will be no need to speak at length about the names of the following months; for October is the eighth from the Auxiphotia, and November and December likewise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"Θεῖος ὁ τῆς ἐννάδος ἀριθμὸς ἐκ τριῶν τριάδων πληρούμενος, καὶ τὰς ἀκρότητας τῆς θεολογίας κατὰ τὴν Χαλδαϊκὴν φιλοσοφίαν, ὥς φησιν ὁ Πορφύριος, ἀποσώζων.\n\nΤῇ νεομηνίᾳ ὁ Μητρόδωρος λέγει τὴν Ἀνδρομέδαν ἀνίσχειν καὶ τῶν ἄλλων παυομένων ἀνέμων τὸν εὖρον ἐπικρατεῖν. Τῇ πρὸ τεσσάρων Νωνῶν Σεπτεμβρίων ἐνίκησεν ὁ Αὔγουστος παρὰ τὸν Λευκάτην τοὺς Αἰγυπτίους μετὰ Ἀντωνίου καὶ Κλεοπάτρας· καὶ τούτου χάριν τὸν τῆς λεγομένης ἰνδικτιῶνος κύκλον ἐκ προοιμίων τοῦ Σεπτεμβρίου μηνὸς ἀριθμεῖσθαι εἰσήγαγεν. ἐν ταύτῃ τῇ ἡμέρᾳ ὁ Δημόκριτος λέγει ἐναλλαγὴν ἀνέμων συμβαίνειν καὶ βροχῆς ἐπικράτειαν.\n\nΠλείους μὲν αἱ χυμῶν διαφοραὶ κατὰ τὸν Ἀπολλώνιον, γενικαὶ δὲ ἐννέα· γλυκεῖα πικρὰ ὀξεῖα δριμεῖα βριγχὴ στρυφνὴ βλεννώδης αὐστηρὰ ἁλμυρά. ὅθεν δὴ καὶ\n\nκατὰ τὸν ἔννατον μῆνα τοῦτον περὶ ὑγείας ηὔχοντο οἱ Ῥωμαῖοι. Τῇ πρὸ ὀκτὼ Εἰδῶν Σεπτεμβρίων Εὔδοξος τὸν ἵππον δύεσθαι καὶ ζέφυρον ἢ ἀργέστην πνεῖν σημειοῦται.\n\nἼσμεν τῇ κράμβῃ ἐμφυόμενον σκώληκα κάμπην ὀνομαζόμενον. οὗτος, ἀποξηραινομένης τῷ ἔαρι τῆς κράμβης, εἰς σκώληκα πτερωτὸν ὡσὰν μύρμηκα, καὶ μείζονά πως, πέφυκε μεταβάλλεσθαι, πτερύγων λευκῶν τριγώνων ἀνεχουσῶν αὐτόν, καὶ περιΐπταται τοῖς κήποις χαμαιζήλῳ καὶ εὐαλώτῳ τῇ πτήσει· ψυχὴν δέ που τὸν τοιοῦτον σκώληκα καλεῖσθαι συμβαίνει.","english":"Divine is the number of the ennead, being fulfilled from three triads, and preserving the summits of theology according to the Chaldean philosophy, as Porphyry says.\n\nOn the new moon Metrodorus says that Andromeda rises and, when the other winds cease, the east wind prevails. On the fourth day before the Nones of September Augustus conquered the Egyptians with Antony and Cleopatra near Leucas; and for this reason he introduced that the cycle of the so-called indiction be counted from the beginning of the month of September. On this day Democritus says that a change of winds occurs and a prevalence of rain.\n\nMore numerous are the differences of juices according to Apollonius, but generic are nine: sweet, bitter, sharp, pungent, brinchy, astringent, mucous, harsh, salty. Whence indeed also\n\nin this ninth month the Romans prayed concerning health. On the eighth day before the Ides of September Eudoxus notes that the Horse sets and that the west wind or the north-west wind blows.\n\nWe know that a worm called a caterpillar grows in the cabbage. This one, when the cabbage dries up in spring, is naturally changed into a winged worm like an ant, and somewhat larger, with white triangular wings bearing it up, and it flies around the gardens with a low and easily caught flight; and it happens that such a worm is called a soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"Πρὸ δέκα ὀκτὼ Καλενδῶν Ὀκτωβρίων ὁ Δοσίθεος τὸν ἀρκτοῦρον ἀνίσχειν σημειοῦται. τῇ πρὸ δεκαδύο Καλενδῶν Ὀκτωβρίων ὁ Καῖσαρ τὰς χελιδόνας ἐκδημεῖν λέγει.\n\nΝικομήδους τοῦ Βιθυνίας τυράννου. Ὅτι πλεονάσαντος μὲν πυρὸς πυρετὸς γίνεται, ἀφημερινὸς δὲ ἀέρος, τριταῖος δὲ ὕδατος, τεταρταῖος δὲ γῆς. φιλεῖ δὲ τούτων προκατάρχειν τὸ ῥῖγος. ὁπόταν γὰρ ὑπὸ τοῦ ψυχροῦ–ἐπειδὴ τοῦτο ἴδιον ὕδατός τε καὶ γῆς–τὰ εἰρημένα ὑγρὰ παχυνθῇ, τηνικαῦτα φερόμενα διὰ τῶν ἀραιωμάτων ἐξωθεῖν μὲν οὐ δύναται τὰ πυκνότερα, ἐμπεσόντα δὲ ταῖς τούτων ἕδραις σύνωσιν καὶ θλίψιν ἐργάζεται, μέχρις ἂν ὑπὸ τοῦ πυρὸς ἐπειγόμενα τμηθέντα διαχυθῇ, ὅπερ ἀναγ καίως κλόνον τινὰ καὶ σεισμὸν ἐμποιεῖ, ὃ δὴ πάθος τρόμος καὶ ψῦχος ὀνομάζεται. Ὅτι Ῥωμαῖοι μετὰ τὸ νικῆσαι τοὺς Ἄφρουςκαὶ τὰ ἐκεῖθεν θηρία ἐπὶ τῆς Ῥώμης ἐκόμιζον καὶ ἐπὶ τῆς ἄμμου ἐφόνευον, ὡς μηδὲ τὰ ἐκ τῆς χώρας ἐκείνης θηρία ἀδούλωτα μείνῃ. Ὅτι τὴν ἱσταμένην ἐν τῷ Βυζαντίῳ στήλην τῆς Τύχης Πομπήϊος ὁ Μέγας ἔστησεν· ἐνταῦθα γὰρ τὸν Μιθριδάτην συγκλείσας μετὰ τῶν Γότθων καὶ τούτους διασκεδάσας τὸ Βυζάντιον εἷλε. καὶ μαρτυρεῖ τὸ ἐπὶ τῆς σπείρας τοῦ κίονος ἐπίγραμμα Λατίνοις γράμμασιν, ὃ δηλοῖ τάδε· Τῇ Τύχῃ τῇ ἐπανασωστικῇ διὰ τοὺς νικηθέντας Γότθους. ὁ δὲ τόπος ὕστερον καπηλεῖον ἐγένετο. οἱ Γότθοι Γέται.... οἱ δὲ ἰδιῶται δέλφακά φασιν αὐτόν.","english":"Eighteen days before the Kalends of October, Dositheus records that Arcturus rises. Twelve days before the Kalends of October, Caesar says that the swallows depart.\n\nOf Nicomedes, the tyrant of Bithynia. That when fire abounds, fever arises; the quotidian from air, the tertian from water, the quartian from earth. And rigor is wont to precede these. For whenever by the cold—since this is proper to water and earth—the aforesaid humors are thickened, then, being carried through the pores, they cannot expel the denser parts, but falling into their seats they produce a constriction and pressure, until, driven by the fire and cut apart, they are dispersed, which necessarily produces a certain disturbance and shaking, a condition which is called tremor and chill. That the Romans, after conquering the Africans, also brought the beasts from there to Rome and slew them in the sand, so that not even the beasts of that land might remain unenslaved. That the standing column of Fortune in Byzantium was set up by Pompey the Great; for there, having hemmed in Mithridates along with the Goths and scattered them, he took Byzantium. And the inscription on the base of the column in Latin letters bears witness, which declares the following: To Fortune the Restorer, on account of the conquered Goths. And the place later became a tavern. The Goths are Getae.... But the common people call it a dolphin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"Τὸ δὲ λόγιον ἀνὰ πάντα τὸν Σεπτέμβριον μῆνα γαλακτοποτεῖν ὑπὲρ ὑγείας παρεγγυᾷ. Ὀκτώβριος. Τὸν Ὀκτώβριον Μακεδόνιοι πρῶτον ἔχουσι μῆνα, οἱ δὲ Ῥωμαῖοι ὄγδοον ἀπὸ τοῦ ἔαρος, ὅθεν καὶ Ὀκτώβριον αὐτὸν ὀνομάζουσιν ἀντὶ τοῦ ὄγδοον. Σεμεντίλιος δὲ οὗτος πρότερον ἐκαλεῖτο ἀπὸ τοῦ σπόρου –οὕτω γὰρ Ῥωμαῖοι τὸν σπόρον καλοῦσι. Καλένδαις Ὀκτωβρίαις οἱ ἱερεῖς ἐθέσπιζον τῷ δήμῳ, μὴ χρῆναι προσέχειν τοῖς ὀνείροις διὰ τὰς ἐκ τῆς ὑγρᾶς ὀγκώσεως τῶν τοῦ φθινοπώρου καρπῶν φαντασίας· ἀπὸ δὲ τῶν Αὐξιφωτίων ἤγουν τοῦ Ἰανουαρίου ὡς μάλιστα προσέχειν κατὰ τὸ δοκοῦν Ἡροφίλῳ, ὃς καὶ θεοπέμπτους ἐνέκρινε τοὺς ὀνείρους, ὁ δὲ Δημόκριτος κατὰ τὰς παραστάσεις τῶν εἰδώλων. Καλένδαις Ὀκτωβρίαις φησὶν ὁ Βάρρων τὰς Πλειάδας ἀπὸ ἀνατολῶν ἀνίσχειν. ἐδόκει δὲ τὸν ὅλον μῆνα πρασοφαγεῖν τοῖς Ῥωμαίοις ἐξ ἀρχαίας τινὸς παραδόσεως πρὸς ἀποφυγὴν ἀρθρίτιδος νόσου. Τῇ πρὸ ἓξ Νωνῶν Ὀκτωβρίων Εὔδοξος περὶ τὴν ἑσπέραν βροχὴν ἔσεσθαι ὑπολαμβάνει.","english":"The oracle advises drinking milk throughout the whole month of September for health. October. The Macedonians hold October as their first month, but the Romans as the eighth from spring, whence they also call it October, meaning eighth. It was formerly called September, from the sowing—for thus the Romans call sowing. On the Kalends of October the priests declared to the people that they ought not to pay attention to dreams, on account of the phantasies arising from the moist swelling of the autumn fruits; but from the Auxiphotia, that is, January, they should pay attention as much as possible, according to the opinion of Herophilus, who also approved dreams as sent by god, while Democritus judged them according to the impressions of images. On the Kalends of October, Varro says that the Pleiades rise from the east. It seemed good to the Romans, from some ancient tradition, to eat leeks throughout the whole month, to avoid the disease of arthritis. Six days before the Nones of October, Eudoxus supposes that there will be rain toward evening.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"Ἐπὶ δὲ τῶν εἰς γῆν βαλλομένων σπερμάτων ἦν τις δύναμις, ἣν ὁ ἥλιος περὶ τὸ κάτω ἡμισφαίριον ἰὼν ἕλκει κατὰ τὰς χειμερίους τροπάς, Κόρη μὲν ἡ δύναμις ἡ σπερματοῦχος, Πλούτων δὲ ὁ ὑπὸ γῆν ἥλιος, ὃς ἁρπάζειν λέγεται τὴν Κόρην, ἣν ζητεῖ ἡ Δημήτηρ κρυπτομένην ὑπὸ γῆς. ἐν Αἴτνῃ δὲ τῆς Σικελίας τὴν ἁρπαγὴν μυθολογοῦσι τῆς Κόρης· ἐκεῖ γὰρ λέγεται πρῶτον σίτου σπέρμα καταβληθῆναι. Τῇ πέμπτῃ τοῦ Ὀκτωβρίου μηνὸς οἱ ῥεγεωνάρχαι καὶ σεβαστοφόροι\n\nἐχόρευον ἐν τῷ Γουστείῳ, οἷον ἐν τῷ ὀψοπωλείῳ, εἰς τιμὴν Τιβερίου· τὸν δὲ τοιοῦτον τόπον νῦν οἱ ἰδιῶται Αὐγουστεῖον καλοῦσιν. εἰς τὸ ἄσκεπον τῆς Δάφνης εἰς τὴν μικρὰν αὐλὴν Κωνσταντῖνος ὁ Μέγας ἔστησε στήλην τῆς ἑαυτοῦ μητρός, ἐξ ἧς ὠνόμασε τὸν τόπον Αὐγουστεῖον. Τῇ πρὸ μιᾶς Νωνῶν Ὀκτωβρίων ὁ Δημόκριτος τοὺς ἐρίφους ἀνίσχειν καὶ βορρᾶν πνεῖν διϊσχυρίζεται, ὁ δὲ Εὔδοξος δύεσθαι τὸ μέσον τοῦ κριοῦ λέγει. Νώναις Ὀκτωβρίαις ὁ Βάρρων ἐν ἑσπέρᾳ τὰς Πλειάδας ἀνίσχειν καὶ ζέφυρον πνεῖν, εἶτα καὶ λίβα προλέγει. Περὶ τοῦ δουρείου ἵππου ὁ Εὐφορίων φησὶν πλοῖον γενέσθαι τοῖς Ἕλλησιν Ἵππον λεγόμενον· ἕτεροι δέ φασιν πύλην γενέσθαι οὕτω προσαγορευομένην ἐν τῇ Τροίᾳ, δι' ἧς εἰσῆλθον οἱ Ἕλληνες. Τῇ πρὸ μιᾶς Εἰδῶν Ὀκτωβρίων ὁ Εὐκτήμων τὸ μεσαίτατον τοῦ φθινοπώρου εἶναι νομίζει. τῇ πρὸ δεκαπέντε Καλενδῶν Νοεμβρίων ἥλιος ἐν σκορπίῳ γίνεται, ὡς Κάλλιππός φησι. τῇ πρὸ δεκατεσσάρων Καλενδῶν Νοεμβρίων ὁ Μητρόδωρος τὰς ὑάδας ἐν ἑσπέρᾳ ἀνίσχειν λέγει καὶ ἄνεμον βίαιον. Ἀσκληπιοὶ τρεῖς λέγονται γενέσθαι· πρῶτος Ἀπόλλωνος τοῦ Ἡφαίστου, ὃς ἐξεῦρε μήλην·","english":"There was a certain power in the seeds cast into the earth, which the sun draws down as it travels through the lower hemisphere at the winter solstice. This seed-bearing power is Kore, and Plouton is the sun beneath the earth, who is said to carry off Kore, whom Demeter seeks when she is hidden beneath the earth. In Aitne in Sicily they mythologize the seizure of Kore; for there, it is said, the seed of wheat was first cast down. On the fifth of the month of October the regionarchs and the Augustiani\n\ndanced in the Gusteion, that is, in the fish market, in honor of Tiberius; and private citizens now call such a place the Augusteion. In the open court of Daphne, in the small courtyard, Constantine the Great set up a statue of his own mother, from which he named the place Augusteion. On the day before the Nones of October, Democritus maintains that the kids rise and that the north wind blows, while Eudoxos says that the middle of the Ram sets. On the Nones of October, Varro says that in the evening the Pleiades rise and the west wind blows, and then he also foretells the southwest wind. Concerning the wooden horse, Euphorion says that it was a ship called the Horse for the Greeks; but others say that it was a gate so named in Troy, through which the Greeks entered. On the day before the Ides of October, Euktemon considers it to be the very middle of autumn. On the fifteenth day before the Kalends of November, the sun is in the Scorpion, as Kallippos says. On the fourteenth day before the Kalends of November, Metrodoros says that the Hyades rise in the evening and that there is a violent wind. There are said to have been three Asklepioi: the first, son of Apollo the son of Hephaistos, who discovered the probe.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"δεύτερος Ἰσχύος τοῦ Ἐλάτου καὶ Κορωνίδος, ὃς ἐν τοῖς Κυνοσουρίδος ὁρίοις ἐτάφη· τρίτος Ἀρσίππου καὶ Ἀρσινόης τῆς Λευκίππου· οὗτος εὗρε τομὴν καὶ ὀδοντάγραν, καὶ τάφος αὐτῷ ἐν Ἀρκαδίᾳ· οἱ δὲ ἀστρονόμοι αὐτόν φασιν εἶναι τὸν ὀφιοῦχον τὸν ἐπὶ τοῦ σκορπίου ἑστῶτα.\n\nΤῇ πρὸ μιᾶς Καλενδῶν Νοεμβρίων ὁ Βάρρων τὴν λύραν ἅμα ἡλίῳ ἀνίσχειν λέγει. Νοέμβριος. Κίγκιος ἐν τῷ περὶ ἑορτῶν λέγει, τὸν Νοέμβριον παρὰ τοῖς παλαιοῖς Μερκηδῖνον ὀνομασθῆναι ὡσανεὶ μισθοφόρον· ἐν αὐτῷ γὰρ τοῖς κτήτορσιν οἱ μισθωτοὶ τὰς προσόδους εἰσέφερον τοῦ παρελθόντος κύκλου, ἑτέρων καρπῶν αὖθις ἐπερχομένων. Νοέμβριος δὲ ὕστερον ὠνομάσθη ἐκ τοῦ ἀριθμοῦ· ἔννατος γὰρ ἐκ τοῦ Μαρτίου. Ὅτι χρησμὸς ἐκ τῶν Σιβυλλείων ἐδήλου, μέχρι τότε Ῥωμαίοις φυλάττεσθαι τὴν βασιλείαν, ἄχρις ἂν τῶν ἀγαλμάτων τῆς πόλεως φροντίζωσιν· ὃς δὴ χρησμὸς καὶ πεπέρασται· τοῦ γὰρ Ἀβίτου πύματον βασιλεύσαντος τῆς Ῥώμης καὶ ἀγάλματα χωνεῦσαι τολμήσαντος, πόρρω τῆς Ἰταλίας ἡ βασιλεία. Ὅτι Κόλχοι οἱ καὶ Λαζοὶ λεγόμενοί εἰσιν οἱ Ἀλαϊνοί. Ὅτι Μάριος ὁ μέγας πολεμῶν Κίμβροις καὶ Τεύτοσι κατ' ὄναρ εἶδε κρατῆσαι τῶν πολεμίων, εἰ τὴν ἑαυτοῦ θυγατέρα θύσει ἀποτροπαίοις· καὶ προκρίνας τῆς φύσεως τοὺς πολίτας τοῦτο ἐποίησε καὶ τῶν πολεμίων ἐκράτησεν. Ἐρεχθεὺς δὲ ὁ τῆς Ἀττικῆς προϊστάμενος οὐκ ὀνείρῳ ἀλλὰ χρησμῷ πεισθεὶς τοῦτο ἔπραξε καὶ νενίκηκε τοὺς ἐχθρούς.... παρθένος τῆς δαίμονος τὸ φιλάνθρωπον τὴν ὀφ πᾶσαν κατοικίαν παρῆλθε καὶ τοῖς διήγειρεν, ὡς ὁ Ῥωμαῖος Βάρρων. ὅμοια καὶ Λακεδαιμονίοις γενέσθαι λόγος Ἀριστείδης, ὃς ἐν τῇ πε φησίν·","english":"Second, Ischys son of Elatos and Koronis, who was buried in the borders of Kynosoura; third, Arsippos and Arsinoe daughter of Leukippos; this one discovered surgery and the tooth-forceps, and his tomb is in Arcadia; but the astronomers say that he is the Ophiuchus standing upon the Scorpion.\n\nOn the day before the Kalends of November, Varro says that the Lyre rises together with the sun. November. Cincius in his work On Festivals says that November was called Merkedinos among the ancients, as it were \"wage-bringer\"; for in it the hired laborers brought in the revenues of the past cycle to the property owners, since other fruits were coming in again. But it was later named November from its number; for it is the ninth from March. That a oracle from the Sibylline books indicated that the kingship was preserved for the Romans until then, until they should take care of the statues of the city; which oracle has indeed been fulfilled; for when Avitus, the last to reign over Rome, dared to melt down the statues, the kingship was far from Italy. That the Colchians, who are also called Lazoi, are the Alains. That Marius the Great, warring against the Cimbri and Teutones, saw in a dream that he would prevail over the enemy if he sacrificed his own daughter to the averting deities; and preferring the citizens to nature, he did this and prevailed over the enemy. But Erechtheus, the leader of Attica, persuaded not by a dream but by an oracle, did this and conquered the enemies.... a maiden, through the benevolence of the deity, passed through the whole habitation and roused them, as the Roman Varro says. A similar thing is said to have happened to the Lacedaemonians, Aristides, who in the fifth book says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"ἡνίκα οὗτος ὁ λοιμὸς κατεῖχε Λακεδαίμονα, πολλῶν ἀπολλυμένων ἔχρησεν ὁ Πύθιος παύσεσθαι τὴν νόσον, ἐὰν κατ' ἐνιαυτὸν θεοῖς ἀποτροπαίοις ἡβῶσά τις καὶ εὐγενὴς σφαγιασθῇ παρθένος. τῆς δὲ ἀνόμου δεισιδαιμονίας κατὰ πᾶν φθινόπωρον τελουμένης συνέπεσέ ποτε λαχεῖν τὴν Ἑλένην, Τυνδάρεως δὲ τὴν θυγατέρα ἐστεφανωμένην τοῖς βωμοῖς προσήγαγε· καταρχομένου δὲ αὐτοῦ τῆς ἀνόμου θυσίας, ἀετὸς καταπτὰς ἥρπασε τοῦ βασιλέως τὸ ξίφος καὶ παρά τινα λευκὴν δάμαλιν ἀφῆκεν. οἱ δὲ δορυφόροι κατόπιν ἀκολουθήσαντες καὶ αὐτόπται γενόμενοι τοῦ συμβάντος, τὴν βοῦν πρὸς Τυνδάρεων ἤγαγον· ὁ δὲ θαυμάσας τὴν πρόνοιαν τῆς μὲν ἀνθρωποκτόνου συνηθείας ἐπαύσατο, τὴν δὲ δάμαλιν θύσας τοῦ λοιμικοῦ πάθους ἀπηλλάττετο. Τῇ πρὸ τεσσάρων καὶ τριῶν Νωνῶν Νοεμβρίων ἐν τῷ ναῷ τῆς Ἴσιδος συμπέρασμα τῶν ἑορτῶν· ἐπετελεῖτο δὲ καὶ ὁ\n\nλεγόμενος Δρεπαν...· καθ' ἣν ἑορτὴν ὁ Μητρόδωρος νότον φυσῆσαι λέγει. ἀλουτεῖν δὲ μέχρι πέρατος ἐδόκει τῷ πλήθει, ὡς λόγος, πρὸς ἀποφυγὴν νόσου. τῇ πρὸ ὀκτὼ εἰδῶν Νοεμβρίων τιμαὶ παρὰ τῶν γυναικῶν ἐπετελοῦντο Δήμητρος καὶ Εἰλειθυίας· Εἰλείθυια δέ ἐστιν ἡ τῶν τικτουσῶν ἔφορος·πω ν, ὥς φησι Πλούταρχος..οίως ἑαυτὴν δ σειε· τοιαύτην δὲ ἐν τῷ πάθει καὶ τὴν Ἄρτεμιν ταῖς κυούσαις εἶναί φασιν. Ἄρτεμις δὲ κατὰ τὸν ἀριθμητικὸν λόγον ἐστὶν ἡ τὴν εἰς τὸ ἄρτιον ἰοῦσαν γένεσιν καὶ εἰς τοῦτο προβῆναι σπεύδουσαν ἐκβαλλομένη· διὸ δὴ καὶ μυθεύεται τὸν Ἀπόλλωνα παρὰ τῆς Λητοῦς τικτόμενον δειχθέντος αὐτοῦ, αὕτη τὴν μητέρα μαιευομένη δει πρὸς τὸν αὐτὸν προκα ἑαυτήν τε καὶ τὸν Ἀπόλλωνα ν μετε","english":"When this plague was afflicting Lacedaemon and many were perishing, the Pythian god declared that the disease would cease if each year a maiden in her prime and of noble birth were sacrificed to the gods who avert evil. When this lawless superstition was being carried out every autumn, it once fell by lot to Helen, and Tyndareus brought his daughter, crowned, to the altars; and as he was beginning the lawless sacrifice, an eagle swooped down and snatched the king's sword and let it fall beside a certain white heifer. His guards, following behind and becoming eyewitnesses of what had happened, brought the cow to Tyndareus; and he, marveling at the providence, ceased from the man-slaying custom, and having sacrificed the heifer he was delivered from the plague-like affliction. On the fourth day before the Nones of November, in the temple of Isis, is the conclusion of the festivals; and there was also celebrated the so-called Drepan...—on which festival Metrodorus says that the south wind blew. And it seemed good to the multitude, as the account goes, to abstain from bathing until the end, for the avoidance of disease. On the eighth day before the Ides of November, honors were paid by the women to Demeter and Eileithyia; and Eileithyia is the overseer of women in childbirth... as Plutarch says... in such a way she shakes herself; and they say that Artemis too is such toward pregnant women in their suffering. And Artemis, according to the arithmetical account, is she who casts out the generation that comes into the even and hastens to proceed into it; wherefore it is also mythically told that Apollo, when he was being born from Leto and was shown forth, she, acting as midwife to her mother, ... to the same ... both herself and Apollo ...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":136,"ref":"p136","source":"Τῇ πρὸ ἑπτὰ Εἰδῶν Νοεμβρίων\n\nδεκα δ των κ..το ιον λέγεται ὑποβάλλεσθαι κ σα κατὰ τὸν Αἰγύπτιον Ἑρμῆν, ὃς ἐν τῷ λεγομένῳ τελείῳ λόγῳ φησὶν οὕτως· «αἱ δὲ παραβᾶσαι ψυχαὶ τὸν τῆς εὐσεβείας κανόνα, ἐπὰν ἀπαλλαγῶσι τοῦ σώματος, παραδίδονται τοῖς δαίμοσι καὶ φέρονται κατὰ τοῦ ἀέρος σφενδονούμεναι καὶ κατὰ τὰς πυρώδεις καὶ χαλαζώδεις ζώνας, ἃς οἱ ποιηταὶ Πυριφλεγέθοντα καὶ Τάρταρον καλοῦσιν.» καὶ ὁ μὲν Ἑρμῆς περὶ μόνου τοῦ καθαρμοῦ τῶν ψυχῶν, ὁ δὲ Ἰάμβλιχος ἐν τῷ πρώτῳ τῆς περὶ καθόδου ψυχῆς πραγματείας καὶ τῆς ἀποκαταστάσεως αὐτῶν μέμνηται, τὸν ὑπὲρ σελήνης ἄχρις ἡλίου χῶρον τῷ Ἅιδῃ διδούς, παρ' ᾧ φησι καὶ τὰς ἐκκεκαθαρμένας ἑστάναι ψυχάς, καὶ αὐτὸν μὲν εἶναι τὸν Πλούτωνα, Περσεφόνην δὲ τὴν σελήνην. ταῦτα μὲν οἱ φιλόσοφοι· τῆς δὲ ἑορτῆς τὰ ἱερὰ εὐλογίαις ἐπετελοῦντο ἐπὶ τῷ ἀσβέστῳ πυρὶ τῆς Ἑστίας, περὶ οὗ Πορφύριος οὕτως φησί· «ταύτῃ τοὺς φαινομένους οὐρανίους θεοὺς τῇ θυσίᾳ δεξιούμενοι, καὶ διὰ τοῦ πυρὸς αὐτοῖς ἀπαθανατίζοντες τὰς τιμὰς καὶ πῦρ ἐν τοῖς ἱεροῖς ἐφύλαττον αὐτοῖς ἀθάνατον, ὡς ὃν μάλιστα αὐτοῖς ὁμοιότατον.» ἐκ ταύτης τῆς ἡμέρας Εὔδοξος χειμῶνα λέγει. Τῇ δὲ ἐπιούσῃ μνήμη Ῥέμου καὶ Ῥωμύλου· ὅτε Ἀμούλιος πρὸς Νομίτορα τυραννικῶς διακείμενος τὸν μὲν υἱὸν αὐτοῦ ἀνεῖλε, τὴν δὲ θυγατέρα ἱερατεύειν προσέταξε· τῆς δὲ τεκούσης, ὡς λέγουσιν, ἐξ Ἄρεος, δείσας αὐτὸς καταποντωθῆναι προσέταξε τὰ βρέφη· τῶν δὲ δορυφόρων παρὰ τὰς ὄχθας τοῦ Θύβριδος ἐκθεμένων αὐτά, λύκαινα προσελθοῦσα τὰς θηλὰς αὐτοῖς προσένειμε·","english":"On the day before the seven Ides of November, it is said that the number ten of the... is substituted... according to the Egyptian Hermes, who in the so-called Perfect Discourse speaks thus: \"But the souls that transgress the canon of piety, when they are released from the body, are handed over to the daemons and are borne through the air, slung about, and through the fiery and hail-like zones which the poets call Pyriphlegethon and Tartarus.\" And Hermes speaks concerning only the purification of souls, but Iamblichus in the first book of his treatise On the Descent of the Soul mentions also their restoration, assigning the region above the moon up to the sun to Hades, where he says the purified souls also stand, and that Pluto himself is that region, and Persephone the moon. So much for the philosophers. But the sacred rites of the festival were performed with blessings over the unquenchable fire of Hestia, concerning which Porphyry speaks thus: \"Honoring with this sacrifice the visible heavenly gods, and by fire making their honors immortal for them, they kept for them in the temples an immortal fire, as being the thing most like them.\" From this day Eudoxus says winter begins. On the following day is the remembrance of Remus and Romulus: when Amulius, tyrannically disposed toward Numitor, killed the latter's son and ordered his daughter to serve as a priestess; and when she had given birth, as they say, from Mars, he in fear ordered the infants to be drowned; but when his guards had exposed them beside the banks of the Tiber, a she-wolf came and offered her teats to them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"ποιμὴν δὲ τοῦτο θεασάμενος ἀνέλαβε τοὺς παῖδας καὶ ὡς ἰδίους ἀνέθρεψεν, οἳ καὶ κτίζουσι τὴν Ῥώμην. ταὐτὸν καὶ παρὰ Ζωπύρῳ τῷ Βυζαντίῳ...\n\nἈπὸ δὲ τῆς πεντεκαιδεκάτης τοῦ Νοεμβρίου μέχρις ὅλου τοῦ Δεκεμβρίου ἤργουν οἱ Ῥωμαῖοι, ἐν μόναις εὐωχίαις ἐνασχολούμενοι διὰ τὴν βραχύτητα τῶν ἡμερῶν.\n\nΤῇ πρὸ ἑπτὰ Καλενδῶν Δεκεμβρίων ὁ Δημόκριτος λέγει τὸν ἥλιον ἐν τοξότῃ γίνεσθαι. φάβα Ῥωμαίοις τὸ ἔτνος ἐδόκει καλεῖν, ἀπὸ τοῦ ζεφύρου, οὗ καταρχομένου πνεῖν πρῶτος πέφυκεν ὁ τοιοῦτος βλαστάνειν καρπός· φαβώνιος δὲ κατ' αὐτοὺς ὁ ζέφυρος καλεῖται· ὅθεν καὶ Ζεφυρίτης ὁ Μάρτιος, ὥσπερ Μονίας ὁ Ἰανουάριος ἀπὸ τῆς μονάδος, καὶ Σεμεντίλιος ὁ Ὀκτώβριος ἀπὸ τοῦ σπόρου, ὡς ἡ παλαιότης παραδέδωκεν. ὅτι ὁ παρὰ τοῦ Νουμᾶ τεθεὶς ἐνιαυτὸς ἀπὸ τοῦ Ἰανουαρίου ἄρχεται, ὁ δὲ παρὰ τοῦ Ῥωμύλου ἀπὸ τοῦ Μαρτίου. συμφωνεῖ δὲ ἡ παρὰ τοῦ Νουμᾶ χρονικὴ ἀρχὴ τῇ παρὰ τοῦ Ῥωμύλου ἄντικρυς ἀρχῇ· καὶ γὰρ ὁ Ῥωμύλος ἐκ τοῦ ἔαρος ἀρχὴν ἔλαβεν, ἀλλὰ τὸν Ἄρεος μῆνα παρεφύλαξε, καὶ Νουμᾶς δὲ ὅλως ἐπιτηρήσας ἥλιον μεσάζοντα τὸν αἰγόκερων δοκεῖ συμφέρεσθαι τῷ Ῥωμύλῳ· ὕψωμα γὰρ Ἄρεος ὁ αἰγόκερως. Δεκέμβριος. Ὁ Δεκέμβριος ὡς δέκατος καὶ αὐτὸς ἀπὸ τοῦ Μαρτίου οὕτω","english":"The shepherd, seeing this, took up the boys and raised them as his own, and they founded Rome. The same is also found in Zopyrus of Byzantium...\n\nFrom the fifteenth of November until the whole of December the Romans were at leisure, occupied only in feasting because of the shortness of the days.\n\nOn the day before the seven Kalends of December, Democritus says that the sun enters Sagittarius. The Romans thought fit to call the bean dish faba, from the west wind (zephyros), at whose first blowing such a crop naturally sprouts; and the west wind is called by them Favonius; whence also March is called Zephyrites, just as January is called Monias from the unit (monas), and October Semetilius from the seed (sporos), as antiquity has handed down. That the year established by Numa begins from January, but the one established by Romulus from March. The chronological beginning according to Numa agrees directly with the beginning according to Romulus; for Romulus took his beginning from spring, but kept watch over the month of Ares, and Numa, observing the sun wholly at the middle of Capricorn, seems to agree with Romulus; for the exaltation of Ares is Capricorn. December. December, as the tenth, also from March thus","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":138,"ref":"p138","source":"προσηγορεύθη.\n\nος ἁρμονίας διειλημμένης ους φρ πάντα καὶ φρουρεῖται τὸ Φαέθοντος πάθος καὶ τὰ ἐπὶ Δευκαλίωνος τοῦ ὕδατος δράματα ἰδέαν τινὰ αἰνίττεται τῶν ἐπὶ τοῖς ὅλοις δεδογμένων παθῶν. οἱ δὲ Φοίνικες κατὰ τὸν τῆς ὁμωνυμίας τρόπον, εἴτε κατά τινα ἀλληγορίαν ἄλλως πως περὶ Κρόνου ἔχουσιν, ὡς ἐκ τῆς δευτέρας τῶν Φοινικικῶν τοῦ Ἑρεννίου Φίλωνος ἔστι λαβεῖν. καὶ βασιλεῦσαι δὲ αὐτὸν ἡ ἱστορία παραδίδωσιν, ὡς ἔμπροσθεν ἀφηγησάμην, κατά τε τὴν Λιβύην καὶ Σικελίαν καὶ τοὺς ἑσπερίους τόπους καὶ πόλιν κτίσαι, ὡς ὁ Χάραξ φησί, τὴν τότε μὲν λεγομένην Κρονίαν, νῦν δὲ Ἱερὰν πόλιν, ὡς Ἰσίγονος περὶ Παλικῶν θεῶν καὶ Πολέμων καὶ Αἰσχύλος ἐν τῇ Αἴτνῃ παραδιδόασιν ἢ ὡς πᾶσα ἡ ἱστορία κατὰ τὸν Εὐήμερον ποικίλλεται, σοφῶς τὴν τῶν λεγομένων θεῶν ὑπογράφουσα θεωρίαν ἀποκρύπτει·τ ον..τοδαπ.εσοντα θεῖα· ὥστε καὶ καλῶς ὁ Π ἐν τῷ περὶ Διονύσου φησί, τοὺς δικαίους τῶν βασιλέων καὶ ἱερέων ταῖς ἴσαις τιμαῖς μὲν ὑπ' αὐτῶν τῶν θεῶν καὶ προσηγορίαις τιμηθῆναι καὶ ταύτῃ μὲν θεοὺς κληθῆναι μυθικῶς, τὴν δὲ ἱστορίαν πεπλασμένως παραδεδόσθαι. εἰσὶ δὲ οἵ φασι τὸν Κρόνον ἢ κατὰ ἀντιστοίχειαν τὸν Χρόνον Οὐρανοῦ εἶναι παῖδα· καὶ γὰρ ἐκ τῆς οὐρανοῦ κινήσεως ὁ χρόνος. ἐν δὲ τῷ κατ' αὐτὸν ἱερῷ, ὥς φησι Φύλαρχος ἐν τῇ ἑπτακαιδεκάτῃ καὶ Μένανδρος γε τῇ πρώτῃ, οὔτε γυνὴ οὔτε κύων οὔτε μυῖα εἰσῄει. τοιαῦτα μὲν οὖν τοῖς ἔξωθεν εἴρηται· ὁ δὲ ἱερὸς λόγος–αὐτοῖς γὰρ τοῖς τοῦ μεγάλου Πρόκλου χρησόμεθα ῥήμασι–πρὸς λέξιν οὕτως λέγει·","english":"It was named. Since harmony is divided up... all things... and the suffering of Phaethon is guarded, and the dramas of the water in the time of Deucalion hint at a certain idea of the sufferings that have been ordained concerning the whole. But the Phoenicians, in the manner of homonymy, or in some other way according to a kind of allegory, hold concerning Cronus, as one can take from the second book of the Phoenician History of Herennius Philo. And history hands down that he also reigned, as I recounted earlier, both over Libya and Sicily and the western regions, and that he founded a city, as Charax says, which was then called Cronia but now is called the Sacred City, as Isigonus in his work On the Palician Gods and Polemon and Aeschylus in his Aetna relate, or as all history is embellished according to Euhemerus, wisely concealing the theory of the so-called gods by sketching it out; ... divine things ... so that P... in his work On Dionysus rightly says that the just among kings and priests were honored by the gods themselves with equal honors and titles, and in this way were called gods in mythical fashion, while the history was handed down in a fabricated form. But there are those who say that Cronus, or by correspondence Chronus (Time), is a child of Uranus; for time comes from the motion of the heaven. And in the temple sacred to him, as Phylarchus says in the seventeenth book and Menander in the first, neither woman nor dog nor fly entered. Such things, then, have been said by those outside; but the sacred account—for we shall use the very words of the great Proclus—speaks word for word as follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":139,"ref":"p139","source":"«ὁ δὲ δὴ Κρόνος τέταρτος ὢν καὶ βίᾳ δέχεται τὸ τοῦ πατρὸς σκῆπτρον καὶ παραδίδωσι τῷ παιδὶ βιασθείς, κατὰ τὸ τοῦ μύθου πρόσχημα· τὸ δὲ αἴτιον τῆς τοιαύτης διασκευῆς οἱ μυθικοὶ δοκοῦσιν ἀπὸ τῆς ἰδιότητος τοῦ θεοῦ λαβεῖν· ἐπειδὴ γὰρ τῆς Τιτανικῆς ἡγεῖται διακοσμήσεως παρὰ τὸ διαιρετικὸν καὶ τῶν νοερῶν τὸ ἀκρότατον, ἐν οἷς ἑτερότης ἐξέλαμψε· διὰ δὲ ταῦτα καὶ λαμβάνειν αὐτόν φασι καὶ διδόναι τὴν βασιλείαν, οἷον μαχητικῶς καὶ βιαίως τὴν δύναμιν τὴν ἐρίζουσαν τὰ δεύτερα τοῖς πρώτοις ἐπάγειν. δυσμενὲς γὰρ ὄντως ἐστὶ καὶ δυσκοινώνητον τὸ τῆς ἑτερότητος γένος, ὡς ὁ Πλάτωνος λόγος· ὅθεν δὴ καὶ διακρίνειν λέγεται ἑαυτὸν ὁ υἱὸς τοῦ πατρός, καὶ καταλαμβάνειν αὖθις τὴν ἀρχὴν ὁ υἱὸς, τὴν πρὸς ἑκάτερον ὁμόνοιαν διὰ τὴν ἰδιότητα τὴν Τιτανικὴν καταβιασάμενος.» τοιαῦτα μὲν καὶ αὐτὸς ἐπὶ τῆς τῶν ἱερῶν μύθων ἀναπτύξεως. κατὰ δὲ τὴν νεομηνίαν τοῦ μηνὸς ἀπέχοντες κράμβης ηὔχοντο Ποσειδῶνι καὶ Ἀφροδίτῃ καὶ Ἀμφιτρίτῃ, προσέτι δὲ αἱ δυνάμεις τῷ Κρόνῳ ὑπὲρ τοῦ ἐσομένου χειμῶνος· ὁμοίως δὲ καὶ Τύχῃ ἐφόρῳ, Σωφροσύνῃ καὶ Ἔρωτι, ὃν οἱ μυθικοὶ Ζεφύρου τοῦ γίγαντος εἶναι παῖδα ἀξιοῦσιν, ὥς φησιν Εὔρυτος ὁ Λακεδαιμόνιος ὁ μελοποιός· ἄρχεται δὲ οὕτως· «ἀγαλμοειδὲς Ἔρως»· ὁ δὲ Πλάτων ἐν συμποσίῳ φησὶν τοῖς τῆς Ἀφροδίτης γενεθλίοις τὴν Πενίαν προσαιτοῦσαν ἀνελθεῖν καὶ λάθρᾳ τῷ Πόρῳ μεθυσθέντι τοῦ νέκταρος ἐπιβουλεῦσαι, καὶ οὕτως κυηθῆναι τὸν Ἔρωτα· ὅθεν Μωυσῆς ὁ πολὺς περὶ τῆς ἀνθρωπογονίας ἀλληγορεῖ. κατὰ ταύτην τὴν ἡμέραν δύεσθαι τὰς ὑάδας καὶ τὸ λοιπὸν χειμῶνα ὁ Βάρρων λέγει.","english":"But Cronus, being fourth, also receives his father's scepter by force and, being compelled, hands it over to his son, according to the guise of the myth. The mythical writers seem to have taken the cause of such a contrivance from the peculiar nature of the god; for since he presides over the Titanic order of the cosmos by reason of the divisive principle and the utmost extremity of the intelligible beings, in which otherness shone forth—for these reasons they say that he both receives and gives the kingship, as it were bringing in the power that strives with the secondary things against the primary in a warlike and violent manner. For truly the race of otherness is hostile and hard to share, as Plato's account says. Hence the son of the father is said to separate himself, and the son again to seize the rule, having forcibly subdued the concord toward each of the two by reason of the Titanic peculiarity. Such things he too says in the unfolding of the sacred myths. On the new moon of the month, abstaining from cabbage, they prayed to Poseidon and Aphrodite and Amphitrite, and moreover the powers to Cronus on behalf of the coming winter; likewise also to Tyche as overseer, to Temperance and to Eros, whom the mythical writers deem to be the child of Zephyrus the giant, as Eurytus the Lacedaemonian lyric poet says; and he begins thus: \"Eros, image-like.\" And Plato in the Symposium says that Poverty, begging at the birthday feast of Aphrodite, went up and secretly plotted against Poros when he was drunk with nectar, and thus Eros was conceived; whence Moses, the great one, allegorizes about the origin of mankind. On this day, Varro says, the Hyades set and the rest of the winter follows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":140,"ref":"p140","source":"Κατὰ δὲ τὴν ἑξῆς ὁ Εὔδοξος τὸν τοξότην ἀνίσχειν καὶ χειμῶνα προλέγει· ἐπετέλουν δὲ καὶ ἑορτὴν λεγομένην Ἀγωνάλια δαφνηφόρῳ καὶ γενάρχῃ Ἡλίῳ, ὥσπερ Ἀθήνησιν ἡ ἐπὶ τοῖς δαφνηφορίοις τελετή. ἐν ταύτῃ καὶ ἡ λεγομένη παρ' αὐτῶν Σεπτιμούνδιος ἑορτὴ ἐπετελεῖτο, τουτέστιν ἡ περίοδος τῆς πόλεως, ὅτι ἐπὶ ἑπτὰ λόφους τὰ τείχη τῆς Ῥώμης ἐκτέταται. ὀνόματα δὲ τούτων· Παλάτιον Ἐσκύλιον Ταρπήϊον Ἀβεντῖνον Τιβούρτιον Πραινέστιον Βιμινάλιον. παρὰ δὲ τοῖς ἀρχαίοις ἑτέρως οὕτως· Ἀβεντῖνος Καίλιος Ἐσκύλιος Καπιτωλῖνος Βελινήνσιος Κυρινάλιος Παλατῖνος. Τῇ\n\nπρὸ τριῶν Νωνῶν Δεκεμβρίων ἡμέρα ἄπρακτος, καθ' ἣν ὁ Εὐκτήμων τὸν κύνα δύεσθαι καὶ τὸν χειμῶνα ἐνάρχεσθαι λέγει. καὶ ἤγετο ἱπποδρομία, καθ' ἣν ἀπευκ Οἱ διπούνδιοι οἱονεὶ νεοστράτευτοι, οὓς καὶ τίρωνας ἀπὸ τοῦ στρατεύεσθαι δι' ἔνδειαν τροφῆς Ἰταλοὶ καλοῦσι. διπουνδίους δὲ αὐτοὺς ἐκάλουν ἀπὸ τῶν ἄρτι παραγγελέντων ἐν στρατείᾳ· οὐ γὰρ διπουνδίους δὲ αὐτοὺς ἐκάλουν ἐκ τοῦ δύο μόνοις νομίσμασιν ἀρκουμένους ὑπομένειν στρατεύεσθαι· διπούνδιον γὰρ τὸ διόβολον Ῥωμαίοις ἔθος καλεῖν. Ἔθος ἦν τοῖς Ῥωμαίοις εἰς τρία διατάττειν αὐτῶν τὴν πολιτείαν καὶ τοὺς μὲν ἐπιτηδείους τοῖς ὅπλοις ἀφορίζειν, τοὺς δὲ τῇ γεωργίᾳ, τοὺς δὲ τοῖς κυνηγεσίοις. τούτων δὲ πέρας ἄγει ἡ τοῦ χειμῶνος ὥρα· ἐν αὐτῇ γὰρ οὔτε ἐνοπλίζονται οὔτε γεωργοῦσι διὰ τὸ τῆς ὥρας ψῦχος καὶ τὸ τῆς ἡμέρας βραχύ· ὅθεν καὶ βροῦμαν αὐτὴν πατρίως ὠνόμασαν, οἱονεὶ βραχὺ ἦμαρ· Βρουμάλια δὲ οἱονεὶ χειμεριναὶ ἑορταί.","english":"Next, Eudoxus says that the Archer rises and foretells winter. They also celebrated a festival called the Agonalia to the laurel-bearing and ancestral Sun, just as at Athens the rite at the Daphnephoria. At this festival the so-called Septimontium was also celebrated by them, that is, the circuit of the city, because the walls of Rome extend over seven hills. Their names are: Palatium, Esquilinum, Tarpeium, Aventinum, Tiburtium, Praenestium, Viminalium. But among the ancients they are otherwise as follows: Aventinus, Caelius, Esquilius, Capitolinus, Velinensis, Quirinalis, Palatinus. On the day before the third of the Nones of December there is an unsanctioned day, on which Euctemon says the Dog sinks and winter begins. And a horse race was held, at which... The dupondii, as it were new recruits, whom the Italians call tirones from their serving as soldiers through lack of food. They called them dupondii from those just enlisted in military service; for they called them dupondii from their being content to serve as soldiers with only two coins; for the Romans customarily call the diobolon a dupondium. It was the custom of the Romans to divide their citizen body into three parts and to assign some to arms, some to farming, some to hunting. The winter season brings these to their end; for in it they neither arm themselves nor farm, because of the cold of the season and the shortness of the day; whence they also named it in their native tongue bruma, as it were breve hiems; and Brumalia, as it were winter festivals.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":141,"ref":"p141","source":"ἀργοῦντες οὖν τὸ τηνικάδε οἱ Ῥωμαῖοι μέχρι τῶν Αὐξιφωτίων ἐπὶ τῶν νυκτῶν χαιρετίζοντες ἐπευφήμουν ἀλλήλους, τῇ πατρίῳ φωνῇ λέγοντες «βίβες ἄννους» οἷον «ζῆθι εἰς χρόνους.» οἱ δὲ γεωργικοὶ πρὸς θεράπειαν Κρόνου καὶ Δήμητρος ἔσφαττον χοίρους· ὅθεν καὶ νῦν φυλάττεται κατὰ τὸν Δεκέμβριον ἡ χοιροσφαγία. ἔσφαζον δὲ οἱ ἀμπελουργοὶ τράγους εἰς τιμὴν τοῦ Διονύσου· ὁ γὰρ τράγος πολέμιος τῆς ἀμπέλου· καὶ ἐκδέροντες αὐτοὺς τοὺς ἀσκοὺς πληροῦντες πνεύματος ἐφήλλοντο αὐτοῖς. οἱ δὲ πολιτικοὶ καὶ τὰς ἀπαρχὰς τῶν συγκλεισθέντων καρπῶν, οἶνον καὶ ἔλαιον, σῖτον καὶ μέλι καὶ πάντα τὰ ἀπὸ δένδρων ὅσα διαμένουσι καὶ σώζονται, ἐποίουν ἄρτους ἄνευ ὕδατος καὶ ταῦτα προσῆγον τοῖς ἱερεῦσι τῆς Μητρός· φυλάττεται δὲ ἡ τοιαύτη συνήθεια ἔτι καὶ νῦν καὶ κατὰ τὸν Νοέμβριον καὶ Δεκέμβριον ἄχρι τῶν αὐξιφωτίων προσφέρουσιν αὐτὰ τοῖς ἱερεῦσιν. τὸ γὰρ κατ' ὄνομα χαιρετίζειν ἐν τοῖς Βρουμαλίοις νεωτερόν ἐστι· τὸ δὲ ἀληθέστερον, ἐξ οὗ καὶ ἡ ἐκκλησία ἀποτρέπεται αὐτά, Κρονίας ἑορτὰς αὐτὰς λέγουσιν. ἐν νυκτὶ δὲ γίνονται, ὅτι ἐν σκότει ἐστὶν ὁ Κρόνος ὡς ταρταρωθεὶς ὑπὸ τοῦ Διός, αἰνίττονται δὲ τὸν σῖτον ἀπὸ τοῦ ἐν τῇ γῇ σπαρῆναι καὶ τὸ λοιπὸν μὴ φαινομένου. τοῦτο δέ ἐστιν ἀληθέστερον ὡς εἴρηται, ὅτι νυκτιπόρος ἡ περὶ αὐτὰ σπουδή, ὥστε λοιπὸν κατὰ τὸ ἀληθὲς τῶν καταχθονίων δαιμόνων εἰσὶν ἑορταὶ τὰ Βρουμάλια.","english":"So the Romans, idling at this time until the Auxiphotia, would greet one another at night with auspicious cries, saying in their ancestral tongue \"bibes annous,\" meaning \"may you live for years.\" The farmers, for the service of Kronos and Demeter, slaughtered pigs; whence even now the pig-slaughter is observed in December. The vine-dressers slaughtered goats in honor of Dionysus—for the goat is hostile to the vine—and flaying them, they filled the skins with air and leapt upon them. The city-dwellers, moreover, took the first-fruits of the fruits that had been stored up—wine and oil, grain and honey, and all things from trees that endure and are preserved—and made loaves without water, and brought these to the priests of the Mother; and this custom is observed even now, and in November and December until the Auxiphotia they bring them to the priests. For the greeting by name at the Brumalia is a recent innovation; but more truly—and it is from this that the church also turns away from them—they call them the festivals of Kronos. They take place at night, because Kronos is in darkness, as having been cast into Tartarus by Zeus; and they hint at the grain from its being sown in the earth and thereafter not appearing. But this is more true, as has been said, that the zeal concerning them is a night-wandering, so that in truth the Brumalia are festivals of the subterranean daimones.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":142,"ref":"p142","source":"Ὅτι οἱ φυσικοί φασι τόδε τὸ πᾶν ὕλην ἀνείδεον πρὸ τῆς διακοσμήσεως γενέσθαι ποτέ, ὅθεν καὶ τὴν ὕλην Ἅιδην οἱ φιλοσοφήσαντές φασι καὶ Τάρταρον, ὡς ταραττομένην καὶ οὐκ ἠρεμοῦσαν κατὰ φύσιν διὰ τὸ ἀνείδεον αὐτῆς. ἄχρονον δὲ αὐτὴν ἀλλ' οὐκ ἄναρχον, γενητὴν δὲ ὅμως καὶ αἰτιατήν, ἐξ ἀϊδίου τὴν ἐνέργειαν αὐτοῦ τοῦ πατρὸς ἀναμένουσαν, τὸ εἶναι ὅλως ἄχρονον ἐκ τῆς ἐκείνου λαβοῦσαν βουλῆς· ὅθεν ὁ Χαλδαῖος ἐν τοῖς λογίοις πατρογενῆ τὴν ὕλην ὀνομάζει. καὶ ὅπως ὁ Ἰάμβλιχος ἐν τῇ πρώτῃ τῶν Χαλδαϊκῶν φησι, ἀκοῦσαι ἄξιον· «ἀΐδιον μέν ἐστιν ἡ ὕλη, ἐπείπερ συνυφίσταται μετὰ τῶν πρωτίστων αἰτίων ἐξ ἀϊδίου, μετ' αὐτῶν τε καὶ σὺν αὐτοῖς ἔχει τὸ εἶναι· οὐδέποτε δὲ ἐξίσταται ἀφ' ἑαυτῆς, διότι κατὰ τὴν ὁμώνυμον καὶ ἑνιαίαν δύναμιν ἐνεστήρικται τοῖς κοινοῖς· ἀτελὴς δὲ οὔκ ἐστι καὶ ἀπέραντος, ἀλλὰ μεταλαμβάνει τελειότητός τινος, ἐπειδὴ οὐδὲν ἀπὸ τῆς πατρικῆς τριάδος προχωρεῖ ἀτελές, εἰς δὲ τελειότητα καὶ πέρας ἀπ' αὐτῆς προάγεται. τῶν τοίνυν στοιχείων οὕτω μετ' αὐτὴν παραχθέντων συγκεχυμένων δὲ ὅμως, παραλαβὼν ὁ δημιουργὸς πᾶν, ὅπερ ἦν ἄτακτον ἡσυχίαν οὐκ ἄγον ἀλλὰ κινούμενον πλημμελῶς εἰς τάξιν ἤγαγε κατὰ τὸν Τίμαιον. διαστελλομένων δὲ τῶν στοιχείων, καὶ τοῦ μὲν πυρὸς τὴν ἄνω διὰ τὴν φύσει κουφότητα φαίνοντος, τοῦ δὲ ὕδατος εἰς βάθος διὰ τὴν κατὰ φύσιν βαρύτητα πίπτοντος, οἱ μυθικοὶ τὸν Κρόνον καταταρταροῦσιν, οἷον τοῦ πυρὸς ἀνατρέχοντος τὸ ὕδωρ τοῖς","english":"That the natural philosophers say this universe was once formless matter before the ordering of the world, whence those who have philosophized say that matter is Hades and Tartarus, as being disturbed and not at rest according to nature because of its formlessness. It is timeless but not without beginning, yet it is generated and caused, awaiting from eternity the activity of the Father himself, having received its wholly timeless existence from his will; whence the Chaldean in the Oracles calls matter father-begotten. And how Iamblichus in the first book of the Chaldean [work] speaks, it is worth hearing: \"Matter is eternal, since it subsists together with the very first causes from eternity, and with them and along with them it has its being; but it never departs from itself, because by the homonymous and unitary power it is established in the common [principles]; and it is not imperfect and boundless, but it partakes of a certain perfection, since nothing proceeds from the paternal triad imperfect, but it is brought forth by it into perfection and limit. When, therefore, the elements were thus produced after it and yet were confounded, the Demiurge took the whole, which was disorderly, not keeping quiet but moving irregularly, and brought it into order, according to the Timaeus. And as the elements were being separated, and fire showed itself upward because of its natural lightness, while water fell into the depth because of its natural weight, the myth-makers cast Cronus down to Tartarus, as it were when the fire runs back up while the water","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":143,"ref":"p143","source":"κευθμῶσι τῆς γῆς ἐμφωλεύει. πατέρα δὲ ὅμως τοῦ Διός φασι διὰ τὴν ὑγρὰν οὐσίαν, ἥτις πάντων πρεσβυτέρα τῶν στοιχείων παραδίδοται κατὰ τὸν ποιητήν, ὅς φησιν· Ὠκεανόν τε θεῶν γένεσιν καὶ μητέρα Τηθύν. τὸ δὲ ὕδωρ Τηθὺν ἐμφερῶς ὠνόμασαν ἀπὸ τοῦ κεῖσθαι κατὰ φύσιν τῷ μὲν ξηρῷ τῆς γῆς, τῷ δὲ πυκνῷ τοῦ ἀέρος συνεχόμενον». καὶ οὕτω μὲν οἱ φυσικοὶ περὶ Κρόνου. εὑρίσκομεν δὲ αὐτὸν ὅμως καὶ Οὐρανοῦ παῖδα ἐν τοῖς βιβλίοις ἀναφερόμενον, οἷον τὸν ἐξ ἀέρος ἀποτικτόμενον ὄμβρον, ὅθεν καὶ ὑετὸς ὡσανεὶ υἱὸς καλεῖται, ἢ ὅτι μετὰ τὸν οὐρανὸν ἡ ψυχρὰ ζώνη, εἶτα ἡ θερμὴ τυγχάνει. περὶ δὲ τῆς καταταρταρώσεως τοῦ Κρόνου Ἀμμώνιος λέγει, Κρόνον μὲν εἶναι τὸν νοῦν ἢ μᾶλλον ψυχήν· οὐ γὰρ ταὐτόν· τὸν δὲ Δία τὴν γένεσιν· καὶ ὅτι πρὸ τῆς γενέσεως καθείρχθη ἡ ψυχὴ ἐν τῷ σώματι, ταύτῃ καὶ δέμας ἀντὶ τοῦ δεσμὸς τὸ σῶμα προσαγορεύεται· ἡ δὲ ἐκτομή ἐστι τὸ ἔσχατον καὶ γεννητικὸν καὶ ποιητικὸν τῶν πάντων· τοιαύτη δὲ ἡ τῶν αἰδοίων φύσις· ταῦτα δὲ Κρόνος ἔρριψεν ὁ τῆς Κρονικῆς φύσεως πατήρ, ἵνα ἡ τῆς ἀϊδιότητος δύναμις τοῦ οὐρανοῦ καὶ ἐν τῇ θαλάσσῃ ὑπάρχῃ, τουτέστι τῷ ὑπὸ σελήνην κόσμῳ, ὃς δὴ τῷ ἀστάτῳ καὶ πολυστρέπτῳ ἀπείκασται τῆς θαλάσσης, ἔνθα φόνος τε κότος τε καὶ ἄλλων ἔθνεα κηρῶν. τοιαῦτα μὲν Ἕλληνες. Διόνυσός ἐστι τὸ ἐν τῷ πυρὶ γενόμενον πνεῦμα, τουτέστι τὸ θερμόν, ὅθεν καὶ πυρίτοκος ἐκλήθη καὶ μηροτραφὴς καὶ ἀρσενόθηλυς ὑπὸ Ἑλλήνων, ἀγνοησάντων ἐκείνων τὴν περὶ αὐτὸν φιλοσοφίαν, καὶ τίς τετύχηκεν ὤν·","english":"He lurks in the hidden recesses of the earth. Yet they call him the father of Zeus because of the moist substance, which is handed down as older than all the elements, according to the poet, who says: \"Ocean, the origin of gods, and mother Tethys.\" And they named the water Tethys similarly, from its lying according to nature, being held together by the dry part of the earth and the dense part of the air. And so the natural philosophers speak about Cronus. But we find him nonetheless also reported in the books as a child of Uranus, as the rain begotten from the air, whence also rain is called as it were a son, or because after the heaven comes the cold zone, then the hot one. Concerning the casting down of Cronus into Tartarus, Ammonius says that Cronus is the intellect, or rather the soul—for they are not the same—and Zeus is generation; and that before generation the soul was confined in the body, and for this reason the body is called a body instead of a bond; and the castration is the last and generative and creative principle of all things; such is the nature of the genitals; and these Cronus cast away, the father of the Cronian nature, so that the power of the eternity of heaven might exist also in the sea, that is, in the world beneath the moon, which is likened to the unstable and much-turning sea, where are murder and wrath and the tribes of other death-spirits. Such are the teachings of the Greeks. Dionysus is the spirit that comes to be in fire, that is, the hot, whence he was called fire-born and thigh-reared and male-female by the Greeks, since those men were ignorant of the philosophy concerning him, and what he happens to be.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":144,"ref":"p144","source":"οὗτος γάρ ἐστι τὸ θερμὸν πνεῦμα τὸ ἐκ πάσης σπορᾶς παντὸς ζώου πνευματικοῦ συγκατατιθέμενον εἰς ζωογονίαν καὶ αὔξησιν πάντων τῶν ἐν τῷ κόσμῳ. μηροτραφὴς δὲ ἐκλήθη, ἐπεὶ ἐν ταῖς μήνιγξι καὶ τοῖς ὄγκοις τοῖς γονίμοις καὶ ταῖς φλεψὶ ταῖς ἐν τοῖς μηροῖς ἐγκατῴκισται ἡ τοιαύτη οὐσία παντὸς ζώου, ἐξ οὗ συνέστη τὰ πάντα. ἀρρενόθηλυς δὲ ἐρρήθη διὰ τὸ τὰς ἀρρενοθήλεις σπορὰς γίνεσθαι δύο, ἀρσενικήν τε καὶ θηλυκὴν φύσιν, καὶ οὐκ ἔστιν ἕτερον ἀφ' ἑτέρου τὸ δυνάμενον γεννῆσαι, εἰ μὴ ὁμοῦ ἔλθοιεν· καὶ ζωογονήσουσι τὰ ζῶα τὰ ὑπὸ τούτου δεδημιουργημένα. ἀναλύεσθαί τε αὐτὸν ὑπειλήφασι καὶ πάλιν γεννᾶσθαι, ἐπεὶ καὶ τὰ ἐξ αὐτοῦ γεννώμενα ὁμοίως ἀνεκλείπτως δαπανᾶται καὶ πάλιν ζωογονεῖται. Ὅτι σχημάτων ὁ κύκλος τελειότατον· ὅθεν Αἰγύπτιοι τὸν κόσμον γράφοντες περιφερῆ κύκλον ἀεροειδῆ καὶ πυρωπὸν χαράττουσι καὶ μέσον τεταμένον ὄφιν ἱερακόμορφον, οἱονεὶ συνεκτικὸν ἀγαθὸν δαίμονα καί ἐστι τὸ πᾶν σχῆμα ὡς τὸ παρ' ἡμῖν Θ. Ὅτι ὁ τῆς ὀγδοάδος ἀριθμὸς θῆλυς καὶ ἄπειρος καὶ ἀτελής· ὅθεν καὶ παρὰ τῷ Νικομάχῳ ἠλιτόμηνος καλεῖται· ὁ γὰρ ὀκτάμηνος χρόνος πρὸς οὐδένα τῶν ἁρμονικῶν ἔχων φαίνεται λόγον. ὅθεν οὐ τελεσφορεῖται τὰ ὀκταμηνιαῖα· μέσος γὰρ ὢν τῶν τελεσφόρων ἀριθμῶν αὐτὸς ἀτελὴς εὑρίσκεται. πάσης γὰρ ὑλικῆς δυνάμεως μετέχων τὰς περὶ τὴν ὕλην εἴληχε δυνάμεις.","english":"For this is the warm spirit, which from every seed of every living, spiritual creature is deposited for the generation and growth of all things in the world. And he was called \"thigh-nurtured\" because such substance of every living creature, from which all things were constituted, has its dwelling in the membranes and the generative swellings and the veins in the thighs. And he was called \"male-female\" because the male-female seeds become two, a masculine and a feminine nature, and it is not possible for one apart from the other to generate, unless they come together; and they will bring to life the living creatures made by him. And they have supposed that he is dissolved and again generated, since the things generated from him are likewise ceaselessly consumed and again brought to life. That the circle is the most perfect of shapes; whence the Egyptians, when they depict the world, engrave a rounded, airy and fiery circle and, stretched through the middle, a hawk-shaped serpent, as it were a cohesive good daimon; and the whole shape is like our Θ. That the number of the ogdoad is female and infinite and imperfect; whence also in Nicomachus it is called \"born too soon\"; for the eight-month period appears to have no ratio to any of the harmonic numbers. Whence eight-month births are not brought to completion; for being intermediate among the perfect numbers, it is itself found imperfect. For partaking of every material power, it has received the powers concerned with matter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":145,"ref":"p145","source":"1 Ὅτι στρατιώτης τις ἀκόλαστος ἐν Δαδαστάνοις ἐπέθετο γυναικὶ σώφρονι βιαζόμενος αὐτὴν πρὸς ὁμιλίαν· τῆς δὲ παραιτουμένης, ὡς πολὺς ἦν ὁ φθορεὺς ἐπικείμενος, πρὸς αὐτὸν ἡ γυνή φησιν, ὡς, εἰ ἀφέξεται αὐτῆς, παράσχοι πάντως φάρμακον τὸ σῶζον αὐτὸν ἀπήμαντον ἀπὸ ξίφους, καὶ θανατῶσα ὑπὲρ τῆς αἰδοῦς πείθειν ἠξίου αὐτόν, ἐπὶ τοῦ ἑαυτῆς τραχήλου τὴν πεῖραν λαβεῖν· ὁ δὲ πλήξας αὐτὴν τῆς μὲν ἐπιθυμίας ἑαυτὸν, ἐκείνην δὲ τῆς ζωῆς ἐζημίωσεν· ὥστε οἶδεν ὁ χρόνος μετὰ τὸν Σθενεβοίας Βελλεροφόντην καὶ Τέννην τὸν Ἀλφεσιβοίας καὶ Πηλέα τὸν Ἀστυδαμείας καὶ Ἱππόλυτον τὸν πολὺν καὶ τὴν καθ' ἡμᾶς σώφρωνα. Ὅτι ὁ Τάγης κατὰ τοὺς λεγομένους κλιματάρχας ἐμφύεσθαι ἀξιοῖ τοῖς ἑκασταχοῦ γινομένοις δαίμονας\n\nὑπηκόους ἐκείνων, τὴν τῶν ἐφόρων δύναμιν ἐπὶ τῶν ἀνθρωπίνων πράξεων ἐνδεικνυμένους, οἷον Θρᾷκας μὲν ἅρπαγας καὶ ὠμοὺς διὰ τὴν τοῦ Ἄρεος ἐπικράτειαν, τοὺς δὲ πρὸς τῇ ἑῴᾳ θερμούς τινας καὶ χρυσοῦ ἐρῶντας καὶ περὶ τὸν τούτου πόρον ἀγρυπνοῦντας, οἷα ἡλιακοῖς δαίμοσιν ἐγκειμένους καὶ περὶ τὴν ἡλίῳ ἀνακειμένην ὕλην ἀναφερομένους. Ὅτι ὁ Αὔγουστος καθελὼν Ἀντώνιον καὶ Κλεοπάτραν Γάϊον Κορνήλιον Γάλλον τῆς τὸ πρὶν μὲν Ἀερίας εἶτα Ποταμίας νῦν δὲ λεγομένης Αἰγύπτου προέστησεν, Αὐγουστάλιον αὐτὸν ἐκ τοῦ οἰκείου ὀνόματος καλεῖσθαι θεσπίσας, ταύτῃ καὶ Αὐγουσταλίους τοὺς ὑποφήτας τῶν ὑπάρχων καλεῖσθαι νόμος. ὅτι ἐν ταῖς κατὰ τὸ Παλάτιον τάξεσιν ἦσαν καὶ Αὐγουστάλιοι, οὓς Ἕλληνες σεβαστοφόρους καλοῦσι, τὰς τῶν θεῶν θήκας καὶ τοὺς τῶν βασιλέων τύπους φυλάττοντες καὶ τὴν τήβεννον.","english":"That a certain licentious soldier in Dadastana attacked a modest woman, forcing her to intercourse; and when she refused, since the corrupter was pressing hard upon her, the woman said to him that, if he would refrain from her, she would supply him with a drug that would save him unharmed from the sword, and she deigned to persuade him, dying for the sake of her modesty, to make the trial upon her own neck; and he, striking her, deprived himself of his desire and her of her life; so that time knows, after Stheneboea's Bellerophon, and Tennes the son of Alphesiboea, and Peleus the son of Astydameia, and the much-enduring Hippolytus, also the modest woman of our own day. That Tages holds that, in accordance with those called climarchs, demons are implanted in things that come to be everywhere, subject to those, displaying the power of the overseers over human affairs: for instance, Thracians are rapacious and savage through the dominion of Ares, while those toward the east are somewhat hot and lovers of gold and wakeful over the passage of it, as being subject to solar demons and carried up toward the matter consecrated to the sun. That Augustus, having overthrown Antony and Cleopatra, set Gaius Cornelius Gallus over the land formerly called Aeria, then Potamia, and now called Egypt, ordaining that he be called Augustalis from his own name, and by this custom the deputies of the prefects are also called Augustalii. That in the orders at the Palace there were also Augustalii, whom the Greeks call sebastophoroi, guarding the shrines of the gods and the images of the kings and the toga.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":146,"ref":"p146","source":"Ὅτι Εὐριπίδης ἐν Ἑλένῃ περὶ Σειρήνων λέγει οὕτως· πτεροφόροι νεάνιδες παρθένοι Χθονὸς κόραι Σειρῆνες, ὁ δ' Ἀριστοτέλης ἐν πέπλῳ ὀνομάζεσθαι αὐτὰς λέγει Θελξιέπειαν Ἀγλαοφήμην Πασινόην. Ὅτι Ῥωμαῖος ὁ Φάβιος καιρίως τρωθεὶς ἐπὶ τοῦ πρώτου Φοινικικοῦ πολέμου μετ' ὀργῆς ἐπὶ τὸν Ἀννίβαν ἐνεχθεὶς καὶ ἁρπάσας αὐτοῦ τὸ διάδημα ἐναπέθανεν αὐτῷ. ἐν τῷ Περσικῷ δέ φησιν ὁ Ἀριστείδης, ὅτι Λεωνίδης ὁ στρατηγὸς θεασάμενος τὸ τῶν Περσῶν πλῆθος ἐν Θερμοπύλαις ἐπῆλθεν ἐκ τοῦ ἐναντίου τοῖς πολεμίοις καὶ ἀπείροις περιπαρεὶς δόρασιν ἐπὶ Ξέρξην ἐπῆλθε καὶ περιελόμενος αὐτοῦ τὸ διάδημα ἐξέπνευσεν· ἀνατεμὼν δὲ αὐτὸν ὁ Πέρσης εὗρε τὴν καρδίαν αὐτοῦ ἐκ τῆς ἐμφύτου θέρμης τετριχωμένην. Ὅτι ὁ Νουμᾶς δέκα παρθένους ἀνέθηκε τῇ Ἑστίᾳ εἰς φυλακὴν τοῦ παρ' αὐτῇ ἀθανάτου πυρός, καθάπερ ἐν Ἀθήναις ποτὲ ἐν τῷ τῆς Πολιάδος Ἀθηνᾶς ἀδύτῳ ὑπὸ Δευκαλίωνος λέγεται ἀθάνατον πῦρ ἀνατεθῆναι. εἰ οὖν συνέβη τὸ πῦρ ἄφνω ἀποσβεσθῆναι, ὁ μὲν ἀρχιερεὺς ῥάβδοις ἠμφιεσμέναις ἔπαιε τὰς παρθένους, συνθλίψει δὲ ξύλων ἀειθαλῶν ἀλλ' οὐ πυρὶ αὖθις ἀνήπτετο μετά τινων ἐπιλόγων τὸ πῦρ. κεῖνται δὲ τοῖς βουλομένοις τὰ λόγια παρὰ Τάγητι καὶ Καπίτωνι καὶ Πίσωνι. Πέρας ἔλαβε τὰ Φοντηΐῳ τῷ Ῥωμαίῳ ῥηθέντα ποτέ· ἐκεῖνος γὰρ στίχους δοθέντας τινὰς δῆθεν Ῥωμύλῳ ποτὲ πατρίοις ῥήμασιν ἀναφέρει, τοὺς ἀναφανδὸν προλέγοντας, τότε Ῥωμαίους τὴν τύχην ἀπολείψειν, ὅταν αὐτοὶ τῆς πατρίου φωνῆς ἐπιλάθωνται. καὶ τὸν μὲν λεγόμενον χρησμὸν τοῖς περὶ μηνῶν γραφεῖσιν ἐντεθείκαμεν. Ὅτι Ἀσωνίδης ἐρασθεὶς αὐτῆς (τῆς Νιόβης) μὴ πεισθείσης τὸν οἶκον ἐνέπρησεν·","english":"That Euripides in the Helen speaks thus concerning the Sirens: \"Winged maidens, virgin daughters of Earth, the Sirens\"; but Aristotle in the Peplos says they are named Thelxipeia, Aglaophemê, and Pasinoê. That Fabius the Roman, having been wounded at a critical moment in the first Phoenician war, was carried in anger against Hannibal, and seizing his diadem, died upon him. And in the Persian War, Aristeides says that Leonidas the general, having seen the multitude of the Persians at Thermopylae, advanced against the enemy from the opposite side, and pierced by countless spears, went against Xerxes and, snatching away his diadem, breathed his last; and the Persian, cutting him open, found his heart covered with hair from its innate heat. That Numa dedicated ten virgins to Hestia for the guarding of the immortal fire kept with her, just as in Athens it is said that immortal fire was once dedicated in the sanctuary of Athena Polias by Deucalion. If, then, it happened that the fire was suddenly extinguished, the high priest would strike the virgins with rods wrapped around, and by the crushing of evergreen wood, but not by fire, the fire was again kindled, with certain incantations. And the oracles lie open to those who wish for them in Tagês and Capito and Piso. Here ended the things once spoken by Fontêius the Roman; for he reports certain verses supposedly given to Romulus once in ancestral words, which openly foretell that the Romans will then abandon their fortune when they themselves forget their ancestral tongue. And the so-called oracle we have inserted among those who write about the months. That Asonides, having fallen in love with her (Niobe), when she would not yield, set fire to her house.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":147,"ref":"p147","source":"ἡ δὲ φεύγουσα εὔξατο λιθωθῆναι καὶ ἐλιθώθη. Ὅτι κάρμινα παρὰ Ῥωμαίοις λέγεται τὰ ἔπη καὶ Καρμεντία ἡ μαντεία. Ὅτι δηλάτορας τοὺς διαβόλους καὶ συκοφάντας καλοῦσι Ῥωμαῖοι. Φορτοῦνα παρὰ Ῥωμαίοις ἡ εὐδαιμονία. Σπόρτα παρὰ αὐτοῖς ἡ σπυρίς, ἣ καὶ φίσκος καλεῖται, κἂν διαφέρωσι τῷ φίσκον μὲν καλεῖσθαι τὴν ῥαβδωτὴν πλεκτάνην, σπόρταν δὲ τὴν φλοιώδη. ἔστι δὲ καὶ ἑτέρα κατασκευὴ σπυρίδος, ἀντὶ πίλου τῇ κεφαλῇ ἐπιτιθεμένη, καλεῖται δὲ παρ' Ἰταλοῖς κάμελα, ἐξ οὗ καὶ καμελαύκια. Τοὺς σκηπτοὺς οἱονεὶ κεραυνοὺς οἱ φιλόσοφοί φασι γενέσθαι, ὅταν ῥῆξις νεφῶν γένηται· τῆς γὰρ παρακειμένης αὐτοῖς γεώδους οὐσίας ἐξαφθείσης τὸ ἐξαφθὲν ὑπὸ τῆς ῥιπῆς ἐπὶ τὴν γῆν μετὰ ῥοίζου φέρεται. καὶ ἐὰν μὲν ὑγρὰ τυγχάνῃ ὄντα τὰ νέφη, ἅμα τῇ καταφορᾷ σβέννυται, εἰ δὲ γεωδέστερα, πυροειδεῖς ἐκθλίβονται. δύο δὲ εἴδη κεραυνῶν εἶναί φασιν, ὧν ὁ μὲν ὀξὺς καὶ μανὸς καὶ διάπυρος ἀργὴς ὀνομάζεται, ὁ δὲ βραδὺς καὶ καπνώδης ψολόεις· καὶ ὁ μὲν διὰ τὴν λεπτότητα καὶ πρὶν ἐκπυρῶσαι φερόμενος οἴχεται διὰ τάχους, ὡς μηδὲ ἐπιφλέξαι τι τῶν ἀραιοτέρων, ὁ δὲ βραδύτερος ἱκανὸς μὲν","english":"But she who fled prayed to be turned to stone and was turned to stone. That poems are called carmina among the Romans, and prophecy Carmenia. That the Romans call slanderers and informers delatores. Fortuna among the Romans is prosperity. Sporta among them is the basket, which is also called fiscus, although they differ in that fiscus is the name for the plaited basket of twigs, while sporta is the one made of bark. There is also another construction of basket, placed on the head in place of a cap, and it is called camela by the Italians, whence also camelaucia. The philosophers say that thunderbolts, as it were lightning strokes, come into being when there is a bursting of clouds; for when the earthy substance lying near them is set on fire, that which has been kindled is borne to the earth with a rushing sound by the impulse. And if the clouds happen to be moist, it is quenched together with its descent, but if they are more earthy, fiery bolts are squeezed out. They say there are two kinds of thunderbolts, of which the one, sharp and thin and fiery, is called arges, and the other, slow and smoky, psoloeis; and the one, on account of its fineness, is carried away with speed even before it sets anything on fire, so as not even to scorch any of the more porous things, while the slower one is capable of","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":148,"ref":"p148","source":"ἐπιχρῶσαι ὡς ἀπὸ αἰθάλης καὶ καῦσαι δέ τινα τῶν ὑποπεσόντων, βολβῶν καὶ συκῆς καὶ φώκης καὶ ὑαίνης μενόντων ἀβλαβῶν, ὧν καὶ ταῖς δοραῖς περιδιφθεροῦσθαι λόγος τοὺς ἱστοὺς τῶν νεῶν διὰ τοὺς κεραυνούς. τῶν μέντοι κεραυνοβλήτων τὰ σώματα ἄταφα κατελίμπανον οἱ πάλαι, ἀδιάφθορα μένοντα· τῆς γὰρ ἐν αὐτοῖς ὑγρότητος ἀναρπαζομένης ὑπὸ τοῦ πυρός, ὥσπερ ἀποπτηθέντα διαμένειν πέφυκε. Οἱ τῶν Ἑβραίων λόγιοι τὸν περὶ προγνώσεως λόγον διχῆ τέμνουσιν, εἰς σημεῖα καὶ τέρατα· καὶ σημεῖα μὲν εἶναι βούλονται τὰ ἐν μετεώροις συνιστάμενα, τέρατα δὲ τὰ ἐπὶ γῆς ὡς παρὰ φύσιν φαινόμενα, ὁποῖον ἐκεῖνο τὸ ἐπὶ τῆς καλουμένης τῶν Ἑβραίων ἐξόδου ἀναφερόμενον περὶ Μωυσέως αὐτοῦ· «καὶ εἶδεν, ὅτι ἡ βάτος καίεται, ἡ δὲ βάτος οὐ κατεκαίετο.» καὶ πάλιν· «ἔρριψε Μωυσῆς τὴν ῥάβδον ἐπὶ τὴν γῆν καὶ ἐγένετο ὄφις.» καὶ πάλιν· «εἰσήνεγκε Μωυσῆς τὴν χεῖρα εἰς τὸν κόλπον αὐτοῦ, καὶ ἐγένετο ἡ χεὶρ αὐτοῦ ὡσεὶ χιών.» εἶτα αὖθις· «καὶ εἶπεν ὁ θεὸς πρὸς Μωυσῆν· λήψῃ ἀπὸ τοῦ ὕδατος τοῦ ποταμοῦ ἐπὶ τὸ ξηρὸν καὶ ἔσται αἷμα.» εἶτα ὑποβάς· «καὶ εἶπε κύριος πρὸς Μωυσῆν· ἐὰν λαλήσῃ Φαραὼ πρὸς ὑμᾶς λέγων, Δότε σημεῖον ἢ τέρας, λαβὲ τὴν ῥάβδον σου, καὶ ῥίψον ἐπὶ τῆς γῆς, καὶ ἔσται δράκων.» καὶ οὐ ταῦτα μόνον, ἀλλ' ἔτι τέρας ἄλλο φοβερώτερον ἡ τοῦ παντὸς Αἰγυπτίου ὕδατος εἰς λύθρον μεταβολὴ καὶ τῶν βατράχων τὸ πλῆθος καὶ οἱ λεγόμενοι σκνῖπες καὶ οἱ μύωπες, οὓς αὐτοὶ καλοῦσι κυνομύιας, καὶ ἡ τῶν κτηνῶν φθορὰ καὶ ὁ κονιορτὸς ὁ ἑλκώδης, φλυκταῖναι καὶ ἀκρίδες, ταῦτα πάντα τέρατα ἂν δικαίως λέγοιντο.","english":"to smear over as if from soot and to burn some of the things that fell under it, while bulbs, figs, seals, and hyenas remain unharmed; and it is said that the masts of ships are smeared with their hides as protection against thunderbolts. The ancients left the bodies of those struck by lightning unburied, since they remained incorrupt; for when the moisture in them is snatched away by the fire, they are naturally preserved as if baked through. The learned men of the Hebrews divide the doctrine of foreknowledge into two kinds, into signs and wonders; and they hold that signs are those that occur in the heavens, while wonders are those that appear on earth contrary to nature, such as that which is recorded in the so-called Exodus of the Hebrews concerning Moses himself: \"And he saw that the bush was burning, but the bush was not consumed.\" And again: \"Moses threw the staff upon the ground and it became a serpent.\" And again: \"Moses brought his hand into his bosom, and his hand became like snow.\" Then again: \"And God said to Moses: You shall take from the water of the river upon the dry land and it shall be blood.\" Then further on: \"And the Lord said to Moses: If Pharaoh speaks to you, saying, Give a sign or a wonder, take your staff and throw it upon the ground, and it shall be a dragon.\" And not only these, but another wonder still more fearful: the change of all the water of Egypt into blood, and the multitude of frogs, and the so-called lice and the myopes, which they themselves call dog-flies, and the destruction of the cattle, and the ulcerous dust, the pustules, and the locusts—all these would rightly be called wonders.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":149,"ref":"p149","source":"σημεῖα δὲ τὰ ἐξ ὑπερτέρων φαινόμενα, οἷον ἐκεῖνο, ὃ ἐπὶ τῆς αὐτῆς φέρεται γραφῆς· «καὶ ἔβρεξε κύριος τὴν χάλαζαν ἐπὶ πᾶσαν τὴν γῆν Αἰγύπτου· ἦν δὴ ἡ χάλαζα, καὶ τὸ πῦρ φλογίζον ἐν τῇ χαλάζῃ.» καὶ πάλιν· «ἐξέτεινε δὲ Μωυσῆς τὴν χεῖρα αὐτοῦ ἐπὶ τὸν οὐρανὸν καὶ ἐγένετο σκότος, γνόφος καὶ θύελλα ἐπὶ πᾶσαν τὴν γῆν Αἰγύπτου.» τοιοῦτος τοίνυν Ἑβραίοις ὁ περὶ σημείων λόγος, ἐξ ὧν οἶμαι καὶ τἄλλα τῶν ἐθνῶν διοσημείας ταῦτα καλεῖν ἔγνω τὰ σήματα· Ζεὺς γὰρ ὁ ἀὴρ κατὰ τοὺς φυσικοὺς λέγεται, ὅτι ζωοποιός ἐστιν, ὥστε διοσημεία τὸ τοῦ ἀέρος σημεῖον, ὥσπερ εὔδιον τὸ πρᾶον καὶ γαληνὸν τοῦ ἀέρος καλεῖται σχῆμα. οὐ χρὴ οὖν πρὸς τὰ ὀνόματα ταραττομένους τοὺς ἁπλουστέρους ἀποπηδᾶν τοῦ μαθεῖν· «δώσω γάρ, φησι, σημεῖα ἐν τῷ οὐρανῷ ἄνω, καὶ τέρατα ἐπὶ τῆς γῆς κάτω, αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ· ὁ ἥλιος μεταστραφήσεται εἰς σκότος, καῖ ἡ σελήνη εἰς αἷμα». Σαβαώθ, τοῦ δημιουργοῦ· οὕτω γὰρ παρὰ Φοινίκων ὁ δημιουργικὸς ἀριθμὸς ὀνομάζεται. ΄ Βροντὴ γίνεται εἰληθέντος πνεύματος ἐν νέφει παχεῖ τε καὶ νοτιωτέρῳ καὶ ἐξωσθέντος βιαίως δι' αὐτοῦ, ὅθεν ῥήγνυται τὰ συνεχῆ πιλήματα τοῦ νέφους, καὶ βρόμον ἤγουν ἦχον καὶ πάταγον μέγαν ἀπεργάζονται, ὅπερ βροντὴ λέγεται, ὥσπερ ἐν ὕδατι πνεῦμα σφοδρῶς ἐλαυνόμενον· κατὰ δὲ τὴν τοῦ νέφους ἔκρηξιν πυρωθὲν τὸ πνεῦμα λάμψαν ἀστραπὴ λέγεται. Ὅτι Φεβρουάριος φθονήσας Καμίλλῳ μελέτην τυραννίδος αὐτοῦ κατηγόρησε·","english":"And the signs that appear from on high, such as that which is recorded in the same writing: \"And the Lord rained hail upon all the land of Egypt; there was hail, and fire flaming within the hail.\" And again: \"And Moses stretched forth his hand toward heaven, and there came darkness, thick gloom and tempest upon all the land of Egypt.\" Such, then, is the Hebrews' account concerning signs, from which, I think, the other nations also came to call these marks diosemeiai; for Zeus is said by the natural philosophers to be the air, because it is life-giving, so that diosemeia is the sign of the air, just as fair weather is the name for the mild and calm condition of the air. It is necessary, then, that the simpler folk not be disturbed by names and shrink back from learning; for \"I will give,\" he says, \"signs in the heaven above, and wonders on the earth below, blood and fire and vapor of smoke; the sun shall be turned into darkness, and the moon into blood.\" Sabaoth, of the Creator; for thus among the Phoenicians the creative number is named. Thunder occurs when wind is enclosed in a thick and rather moist cloud and is forcibly driven out through it, whereby the continuous compactions of the cloud are burst asunder, and they produce a roar, that is, a sound and a great crash, which is called thunder, just as when wind is violently driven through water; and at the bursting of the cloud the wind, being heated, shines forth and is called lightning. That February, out of envy, accused Camillus of plotting tyranny.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":150,"ref":"p150","source":"τοῦ δὲ διωχθέντος καὶ αὖθις καθόδου τυχόντος, ὅτι πολιορκουμένῃ τῇ πατρίδι κατὰ τὴν φυγὴν ἐβοήθησεν, εἰς ἐξέτασιν Φεβρουάριος ἄγεται καὶ διώκεται, Κάμιλλος δὲ καὶ τὸν ἐπώνυμον αὐτοῦ μῆνα παρὰ τοὺς ἄλλους ἐκολόβωσε. Φασὶ γὰρ τὴν Νέμεσιν τὰ γλαφυρὰ τῶν πραγμάτων εἰς τὸ ἔμπαλιν τρέπειν ταῖς ὑπερβολαῖς τῆς τύχης, ὥς φησι Νουμήνιος, τῷ δὲ αὐτῷ τροχῷ τὴν ἰσότητα ἐπάγουσαν, ὅθεν ὁ Μεσομήδης οὕτω που πρὸς αὐτήν· ὑπὸ σὸν τροχὸν ἄστατον ἀστιβῆ χαροπὰ μερόπων στρέφεται τύχα.","english":"And when the persecuted man had obtained a return again, because in his exile he had helped his besieged fatherland, February is brought to examination and is persecuted, and Camillus also cut short the month named after him beyond the others. For they say that Nemesis turns the polished affairs of life to the opposite by the excesses of fortune, as Numenius says, bringing equality upon the same wheel; whence Mesomedes speaks thus to her: beneath your unstable, untrodden wheel the bright fortunes of mortals are turned.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}