Agesianax. Aristylli, two geometers. Boethius. Geminus. Diodotus. Didymus of Cnidus. Eratosthenes. Hermippus. Evænetus. Zeno. Heliodorus the Stoic. Thales. Hipparchus of Bithynia. Crates. Pyrrhus of Magnesia. Parmeniscus the grammarian. Sminthes. Timotheus. Evænetus the younger. B Hermippus the Peripatetic. Callimachus of Cyrene. Callistratus of Tenedos. Numenius the grammarian. Parmenides. Apollonius the grammarian. Aristyllus the elder. Aristyllus the younger. Aristarchus the grammarian. Aristophanes. Alexander the Aetolian. Alexander of Ephesus. Didymus the laborious.
THE LINEAGE AND LIFE OF ARATUS
ARATI GENUS ET VITA.
C Aratus the poet was born to a father named Athenodorus, and a mother named Letophila. He had three brothers: Myrin, Caliondas, and Athenodorus, who bore his father's name. He makes mention of his brothers in the letters that are inscribed with his own name. Asclepiades of Myrlea, in the eleventh book of his *On the Grammarians*, says that his native city was Tarsus, not Soli; although Callimachus, a man thoroughly versed in history and a reliable authority, says he was from Soli in these verses:
"But I fear lest he should have copied the best of his verses from the Solensian."
This same point is also asserted by almost everyone else. Moreover, Soli is a city in Cilicia of the first rank, from which many excellent men have arisen. It is called today Pompeiopolis. There is also another town of the same name, Soli, on the island of Cyprus. However, those who are from Cyprus are called Solii, D while those from Cilicia are customarily called Solenses; as is clear from the example of Callimachus which we have cited. Nor is it at all surprising that different appellations for the citizens have been derived from the same word. For the city of Sais exists in Thrace, and another city of the same name
exists in Egypt. But the citizens are called Saites from the Egyptian one, and Saii from the Thracian one; as Archilochus says: Some one of the Saii delights in my shield; which I left beside a bush, unwillingly, an unblemished piece of armor. And again, there are Athenae in Attica, and others in Euboea, of which Aeschylus makes mention in his *Glaucus Pontius*: And then the Athenae of the Daides from the Persians. But the citizens from those in Attica are called Athenians (Athenaioi), and from those in Euboea, Athenetae; just as Eratosthenes says in his first book of *Geographica*. Thus, therefore, the citizens from the Soli in Cilicia are called Solenses, and from those in Cyprus, Solii. Mention is made of these by Solon in the *Elegies* which he wrote to the king Cypranor, who, having been advised by Solon to found the city, named it Soli in honor of the man, bestowing this as a reward for his advice. Solon says thus: Now then, [may] you, reigning for a long time there among the Solii, Inhabit this city and your own race; But for me, may Cypris the violet-crowned send me Unharmed with my swift ship from the glorious island. Aratus lived under Antigonus, king of Macedonia, who was called Gonatas, the son of Demetrius Poliorcetes, who had for a wife Phila, the daughter of Seleucus and Stratonice. Since he was a lover of literature and especially devoted to poetry, he took pains to have many learned men with him, and especially Aratus. B When Aratus had come to the king, and had proven himself to him in both other types of learning and especially in poetry, he turned his mind, at the king's own urging, to writing the *Phainomena*; having received from him the book of Eudoxus, which is inscribed *Mirror* (Enoptron), with a request that he render into verse what had been written in that book in prose; and at the same time saying that he would make Eudoxus more glorious by this deed if he expressed in poetry what had been handed down by him. C Antigonus lived during the 125th Olympiad, at which time Aratus and Alexander Aetolus flourished. Aratus makes mention of that *Mirror* of Eudoxus, and of Antigonus and Alexander Aetolus, in his letters; and of how the king urged him to write. It is said that he also attended upon Dionysius of Heraclea. The same man corrected the *Odyssey*, and a certain emendation is called "Aratean" after his name, just as "Aristarchean" and "Aristophaneian." Some assert that he went into Syria and lived with Antiochus, and was asked by him to correct the *Iliad*, because it had been corrupted by many. D But those who say that Nicander of Colophon lived contemporaneously with Aratus under Antigonus, and that Aratus was ignorant of heavenly matters and Nicander of medical ones—for they say that Antigonus had ordered Aratus, who was a physician by profession, to write the *Phainomena*, and Nicander [to write] astronomy...
[concerning which] both have erred, in that they have fallen into matters outside their own art; those who say these things are necessarily deceived. For they do not know that Nicander did not flourish A with Aratus, but was much younger than him. For Antigonus, with whom Aratus lived, reigned during the time of the first and second Ptolemy, whereas Nicander lived under the fifth. At any rate, Callimachus makes mention of him as being an elder, not only in his *Epigrams*, but also in the works written to Praxiphanes, where he highly praises him as a learned and excellent poet. Moreover, Aratus was a follower of Hesiod, a fact which Callimachus noted in an epigram he wrote about him, as follows:
This song, and its manner, are not the poet’s of Hesiod, B But the Solian has copied the sweetest of the epic verses. Hail, subtle diction, child of an inexplicable vigil.
He also wrote other poems: about Homer and the *Iliad*, not only the *Phainomena*, but also [works] on bones and medical faculties, a hymn to Pan, a funeral dirge for his brother Myrin, [works] on portents, the *Scythica*, and other minor things. He succeeded particularly well in writing the *Phainomena*, so that he far surpassed all others. For the Cnidian Eudoxus also wrote *Phainomena*, as did Lasus the Magnesian—not the Hermionian, but another who is a namesake of the Lasus who was from Hermione—and Hermippus, Hegesianax, Aristophanes of Byzantium, and many others; these, King Ptolemy also mentions, writing thus: C
Hegesianax and Hermippus have all placed in their books The lights of the ether, and many [others] these phenomena; But they wandered from the mark. But then Aratus Possesses the primacy of subtle writing.
There have also been many other Arati, illustrious men and historians, such as the Cnidian, whose *Egyptian Historical Writings* are extant, and a third, most famous one, the Sicyonian, whose *Polybible* history exists, containing over thirty books. As for the letters of Aratus, which we mentioned above, although almost everyone agrees that those attributed to him are his and acknowledge them as genuine, only Apollonius Cepheus in his eighth [book] of *On False History* says that they are not by Aratus, but by Sabirius Pollio. D He also asserts that those letters which circulate under the name of Euripides were written by the same man.
On the interpretation of the *Phainomena*
Aratus first set forth the interpretation of the *Phainomena* with the sphere stationary, and after that, with it in motion. Hence it happens that all spheres painted by artists are done so with errors. For by painting them as standing still and immutable, they necessarily commit many errors regarding the stars that rise and set together in motion. Thus, in the beginning...
he institutes his discourse concerning the stars within the arctic circle—I mean the Bear, the Dragon, and those from the belt to the feet of Cepheus—and then concerning those thought to be between the arctic and zodiac circles. Regarding those situated between the arctic, the zodiac, and the antarctic, he writes thus:
And some indeed are poured out between the North and the path of the sun; Others begin from the lower part.
However, having subsequently contemplated the same sphere, he begins his narration of the risings and the simultaneous orient and occident settings from the rising of Cancer, with Aries culminating and Capricorn setting. But having begun from the rising of Cancer, and having pursued the stars that rise and set simultaneously with it in sequence, he did not maintain this same order, but used various methods: for sometimes he would describe the settings first, and then the simultaneous risings; in other cases, vice versa, beginning with those that rise together, and placing the corresponding settings beneath them.
But many people have corrupted this poetic work—painters, astronomers, grammarians, and geometers—as each of them forced their own private pictures and interpretations to suit their own mind and will. C The *Phenomena* are brought forward by some without any proem in this manner:
These indeed are nonetheless many, and others are placed elsewhere;
But some report different proems, having a beginning:
Tell me, O Muses, of the sun and the distinguished moon.
In other copies:
Anclide, sacred sprout of guests, come, touch for me the celestial path.
Or another:
Antigone, sacred sprout of guests.
That this work should be carried without any proem is entirely improper and unworthy of the excellence of the poet and the majesty of such a great subject; for thus the poem would be without a beginning and headless. But the starting from "Anclide" and the rest of that kind seems absurd not only because those verses, on account of their affectation, abhor the Aratean style, but there is also a conflict in the fact that the sun's courses are believed to be recalled to the same point every seventy years. For that invented proem is such:
When seven times with ten years have turned.
Yet, since Aratus knew that the sun is restored to the same principle in the space of nineteen years, writing thus:
For already nineteen splendid circles of the sun are celebrated; As many as night rolls from the belt to the edge of Orion, And to the bold dog of Orion.
So if we were to accept that proem, the poet would have established in it a cycle of seventy years, but in...
those that follow, one of nineteen; and he would contradict himself, which is absurd. It is better, therefore, to accept the opening that appears in most copies, namely: A *From Jove let us begin: whom never may we men leave [unnamed].* For it is fitting that he who intends to discourse upon heavenly things should begin from him. Moreover, this exordium is especially appropriate for poets. For in their symposia they would mix three craters: the first of Olympian Jove, the second of the Dioscuri and the heroes, the third of Jove the Savior. Whence Theocritus says: "From Jove, he says, let us begin, and in Jove end, [O Muses]." Orpheus, too, assigns all time to Jove with these words: *Jupiter the beginning; Jupiter the middle; from Jove all things have been made.* Wherefore, as the ancient custom suggested and as it was consistent with the proposed argument, he made his beginning from Jove. B
There are those who criticize the poet because he used the preposition "from" (*ek*) rather than "by" (*apo*). It would have been better, they say, to have said "by Jove" (*apo Dios*). But they are unaware, of course, that Pindar also made use of this custom, writing: "Whence also the Homeridae, poets of sewn verses, frequently begin from Jove at the proem." And Alcman: "I, however, always [beginning] for you me from Jove." Furthermore, the word "by" (*apo*) has an ill-omened sound, as if one were to say "far off" (*apothen*).
As for Jove, some have interpreted him as the sky, some as the sun, others as the mythical figure. Those who argue he is the sky cite the poet speaking thus: *And as when thick snowflakes from Jove fly;* C that is, "from heaven." And Aratus himself, in what follows regarding the Horse, says: *"In Jove it revolves,"* which means "in heaven." Those who take Jove to be the aether cite Euripides, whose words are: *Do you see this one on high, this boundless aether, Which holds the earth around in humid arms? Him consider Jove, him account to be God.* And perhaps one might call him *Zena* because the aether is fiery; for from *aithesthai* (to burn) comes *aether*, and from *zein* (to boil) and by way of *zetesin* (seeking) comes *Zena*. But those who understand Jove as the sun say that Sophocles also calls the sun Jove, saying: D *... May the sun have pity on me; Whom the wise call the progenitor of gods, The father of all.* They claim that this concept of the belief had come into the poet’s mind when he speaks: *And the sound of both reached the aether and the splendors/the rays of Jove;* and also,
A *The Sun, who sees and hears all things.* For this reason, the eye of Jove is said to be all-seeing and all-knowing. Those who interpret Jove as the air use the testimony of the comic poet Philemon, whose words are these: *He whom nothing escapes, neither good nor evil... this is the air, which one might rightly call Jove.* Hence they wish to add the lines of Aratus: *Full of Jove are all the city streets, and all the markets of men.* For we make use of Jove in all things; indeed, we breathe by drawing in the air. Furthermore, in common human parlance we say, "Jove is raining," and likewise we name "Jovian portents," and we find "Cloud-gatherer" among the poets. All these things, and others like them, take place in the air. B Others understand Jove to be the Jove of the myths, the son of Saturn. But we believe that Jove is presented by Aratus in three ways: first, mythically, as when he says, *If it be true, indeed, that those from Crete were by the counsel of great Jove;* for it is possible to explain the prologue both naturally and mythically. But the passage, *As when the thick snowflakes of Jove fall,* to understand this as "from the sky" is completely fabricated. For Homer knows Jove as the cause of rains; and likewise, the phrase *He turns in the sphere of Jove* should be taken the same way; it is foolish to interpret it [as literally "in Jove"]. For he did not write "in Jove," but "in the tract or dwelling of Jove," surely meaning in heaven, by ellipsis, just as we say "at the wrestling-master's" or "at the lyre-player's." C Most appropriately he began with Jove, as the creator and lord of all things. For this reason, other prologues are to be rejected. For even Hesiod, whom we say Aratus most especially emulated, began with Jove.
Some have criticized the poet because he inserted the letter sigma into the word *archomestha* (let us begin). But this is similar to the poet’s *chazomestha* (let us retreat). And *For we all contend with you*, he said, as though writing for all in common, not, as it seemed to Apollonius, from his own person alone: *Beginning with you, Phoebus, whom never...* The prepositive article [is used] instead of the subjunctive *on*, to avoid a collision of vowels. For the word *Andros* (of a man), he wished to use it as a particular for the general, "of a human," and [this is] similar to: *Others indeed, both gods and men, the horse-fighters.* D *Full of Jove are all the city streets.* For the poets call him all-seeing everywhere: *O all-seeing Jove!* and, *The Sun, who sees and hears all things.* "Streets" (*agyiai*) are the lanes through which we move our "limbs" (*gyia*), and "markets" (*agorai*) are the assemblies and meetings. For he is called,
A and Counselor-Zeus, just as he is called Hospitable, Social, Friendly, Fruit-bringer, and Fruit-yielding. The sea is full, as are the harbors. He is called Port-god and Gain-god for merchants. He is gentle to men, since he is the father of both men and gods. For this reason, he is also called gentle:
... *The father was gentle as...*
He shows when the clod is best. It is also written as *arostē* (arable land) B, but this is not appropriate. For he adds: *with oxen and mattocks.* Yet no one plows with mattocks. "To round" means to dig around. For everything circular is termed "round"; as "round on the shoulders." *For he himself fixed these signs in heaven*, namely the stars and the figures. And from the word "fixed" he derived the name of the stars. Others say they are named after Astraeus. By the word "fixed," he indicated the immobility of the fixed stars; he used the past tense for the future, like the poet: *If I can accomplish it, and if it is accomplished*—instead of "will be accomplished." *In order that all things may grow strongly*, so that they may plant securely—using a passive for an active, or perhaps so that it may appear as "the ropes are loosened." *For men of the seasons*, instead of "of the seasons." *Hail, father, a great miracle, a great boon to men.* He does not say "and great." *Hail to you yourself, and to your former generation.* O Zeus, you and your generation, that is to say, the Titans. Perhaps also according to Antimachus:
*Earth-born gods, and Titans older than they.*
And Homer:
*Ocean, the origin of the gods, and mother Tethys.* C
But if we interpret "former" with regard to men, he would be speaking of the fourth race from the golden race, that of the demigods. For we are of the fifth race. And for this reason he bids the Titans hail, because in what follows he praises Astraeus, who is one of the Titans, saying:
*Or whether you are of the race of that Astraeus, whom they say/ Is the ancient father of the stars...*
This same passage can be coupled both with what precedes it and with what follows it, just as "Hail, Muses" can stand by itself; then, "all of you together," D under one idea:
*To me, indeed, to speak of the stars,* *If it be lawful, grant to me, the suppliant, the whole song.*
The word "lawful" (*themis*) is ambiguous. For it must be joined either to the preceding or to the following: either "grant me to speak of the stars, as is fitting," or "o Muses, grant me, the suppliant, as is seemly, to speak." "Grant" (*tekmērate*) means "tell until the end," for *tekmōr* signifies "the end."