Listed 11 sub titles with search on: Biographies for destination: "HERAKLIA OF PONTOS Ancient city TURKEY".
Heraclides Ponticus (fl. 4th century BC). Astronomer
Life
Heraclides was born in Heraclea on the Black Sea. He was a disciple of Plato and Aristotle, and was familiar with the work of the Pythagoreans, especially Hecphantus and Icetas. After many years spent in Athens he returned to Heraclea to found his own school. He is cited by Diogenes Laertius.
Work
Heraclides posited a mixed geo-heliocentric system, according to which the Sun, the Moon and some of the planets revolved around the Earth, while the planets Mercury and Venus revolved around the sun. He also taught that the earth revolves about its own axis once every 24 hours. He wrote a great many books, only fragments of which survive. These include:
"On nature"
"On Heaven and Hades"
"On the Pythagoreans"
"On discoveries"
"On physical repulsion"
"Zoroaster"
Tycho Brahe, the famous Danish astronomer (1564-1601), based his work on Heraclides' geo-heliocentric system.
This text is based on the Greek book "Ancient Greek Scientists", Athens, 1995 and is cited Sep 2005 from The Technology Museum of Thessaloniki URL below.
Heracleides, (Herakleides), son of Euthyphron or Euphron, born at Heracleia, in Pontus, and said by Suidas to have been descended from Damis, one of those who originally led the colony from Thebes to Heracleia. He was a person of considerable wealth, and migrated to Athens, where he became a pupil of Plato, and Suidas says that, during Plato's absence in Sicily, his school was left under the care of Heracleides. He paid attention also to the Pythagorean system, and afterwards attended the instructions of Speusippus, and finally of Aristotle. He appears to have been a vain and luxurious man, and so fat, that the Athenians punned on his surname, Pontikos, and turned it into Pompikus. Diogenes Laertius (v. 186, &c.) gives a long list of his writings, from which it appears that he wrote upon philosophy, mathematics, music, history, politics, grammar, and poetry; but unfortunately almost all these works are lost. There has come down to us a small work, under the name of Heracleides, entitled peri Politeion which is perhaps anl exatraet from the peri Nomon kai ton Sungenon toutois mentioned by Diogenes, though others conjecture that it is the work of another person. It was first printed with Aelian's Variae Historiae, at Rome in 1545, afterwards at Geneva, 1593, edited by Cragius, but the best editions are by Koler, with an introduction, notes, and a German translation, Halle, 1804, and by Coraes, in his edition of Aelian, Paris, 1805, 8vo. Another extant work, Allegoriai Homerikai, which also bears the name of Heracleides, was certainly not written by him. It was first printed with a Latin translation by Gesner, Basel, 1544, and afterwards with a German trans lation by Schulthess, Zurich, 1779. We further read in Diogenes (on the authority of Aristoxenus, surnamed ho mousikos, also a scholar of Aristotle), that " Heracleides made tragedies, and put the name of Thespis to them." This sentence has given ccasion to a learned disquisition by Bentley (Phalaris), to prove that the fragments attributed to Thespis are really cited from these counterfeit tragedies of Heracleides. The genuineness of one fragment he disproves by showing that it contains a sentiment belonging strictly to Plato, and which therefore may naturally be attributed to Heracleides. Some childish stories are told about Heracleides keeping a pet serpent, and ordering one of his friends to conceal his body after his death, and place the serpent on the bed, that it might be supposed that he had been taken to the company of the gods. It is also said, that he killed a man who had usurped the tyranny in Heracleia, and there are other traditions about him, scarcely worth relating. There was also another Heracleides Ponticus of the same town of Heracleia, a grammarian, who lived at Rome in the reign of the emperor Claudius. The titles of many of his works are mentioned by Diogenes and Suidas. (Vossius, de Histor. Graec., Koler, Fragmenta de Rebus publicis, Hal. Sax. 1804; Roulez, Commentatio de Vita et Scriptis Heraclidue Pontic., Lovanii, 1828; Deswert, Dissertatio de Heraclide Pont., Lovanii, 1830.)
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Nov 2005 from The Perseus Project URL below, which contains interesting hyperlinks
390 - 310
Chamaeleon (Chamaileon), a Peripatetic philosopher of Heracleia on the Pontus,
was one of the immediate disciples of Aristotle. He wrote works on several of
the ancient Greek poets, namely, peti Anakpeontos, peri Sapphous, peri Simonidou,
peri Thespidos, peri Aiochulou, peri Lasou, peri Pindarou, peri Stesichorou. He
also wrote on the Iliad, and on Comedy (peri komoidias). In this last work he
treated, among other subjects, of the dances of comedy (Athen. xiv.). This work
is quoted by Athenaeus (ix.) by the title peri tes archaias komoidias, which is
also the tide of a work by the Peripatetic philosopher Eumnelus. It would seem
also that he wrote on Hesiod, for Diogenes says, that Chamaeleon accused Heracleides
Ponticus of having stolen from him his work concerning Homer and Hesiod (v. 6.92).
The above works were probably both biographical and critical. He also wrote works
entitled peri theon, and peri saturon, and some moral treatises, peri hedones
(which was also ascribed to Theophrastus), protrepikon, and peri methes. Of all
his works only a few fragments are preserved by Athenaeus and other ancient writers.
Chion, the son of Matris, a noble citizen of Heracleia, on the Pontus, was a disciple
of Plato. With the aid of Leon (or Leonides), Euxenon, and other noble youths,
he put to death Clearchus, the tyrant of Heracleia (B. C. 353). Most of the conspirators
were cut down by the tyrant's body-guards upon the spot, others were afterwards
taken and put to death with cruel tortures, and the city fell again beneath the
worse tyranny of Satyrus, the brother of Clearchus (Memnon, ap. Phot. Cod. 224).
There are extant thirteen letters which are ascribed to Chion, and
which are of considerable merit; but they are undoubtedly spurious. Probably they
are the composition of one of the later Platonists. They were first printed in
Greek in the Aldine collection of Greek Letters, Venet. 1499; again, in Greek
and Latin, in the reprint of that collection, Aurel. Allob. 1606. The first edition
in a separate form was by J. Caselius, printed by Steph. Myliander, Rostoch, 1583;
there was also a Latin translation published in the same volume with a Latin version
of the fourth book of Xenophon's Cyropaedeia, by the same editor and printer,
Rostoch, 1584. A more complete edition of the Greek text, founded on a new recension
of some Medicean MSS., with notes and indices, was published by J. T. Coberus,
Lips. and Dresd. 1765. The best edition, containing all that is valuable in the
preceding ones, is that of J. Conr. Orelli, in the same volume with his edition
of Memnon, Lips. 1816. It contains the Greek text, the Latin version of Caselius,
the Prolegomena of A. G. Hoffmann, the Preface of Coberus, and the Notes of Coberus,
Hoffmann, and Orelli. There are several selections from the letters of Chion.
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Nov 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Dionysius of Heracleia, a son of Theophantus. In early life he was a disciple of Heracleides, Alexinus, and Menedemus, and afterwards also of Zeno the Stoic, who appears to have induced him to adopt the philosophy of the porch. At a later time he was afflicted with a disease of the eyes, or with a nervous complaint, and the unbearable pains which it caused him led him to abandon the Stoic philosophy, and to join the Eleatics, whose doctrine, that hedone and the absence of pain was the highest good, had more charms for him than the austere ethics of the Stoa. This renunciation of his former philosophical creed drew upon him the nickname of metathemenos, i. e. the renegade. During the time that he was a Stoic, he is praised for his modesty, abstinence, and moderation, but afterwards we find him described as a person greatly given to sensual pleasures. He died in his eightieth year of voluntary starvation. Diogenes Laeirtius mentions a series of works of Dionysius, all of which, however, are lost, and Cicero censures him for having mixed up verses with his prose, and for his want of elegance and refinement. (Diog. Laert. vii. 166, 167, v. 92; Athen. vii., x.)
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Dec 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Dionysius, (Dionusios), tyrant of Heracleia on the Euxine. He was a son of Clearchus, who had assumed the tyranny in his native place, and was succeeded by his son Timotheus. After the death of the latter, Dionysius succeeded in the tyranny, about the time of the battle of Chaeroneia, B. C. 338. After the destruction of the Persian empire by Alexander the Great, Dionysius attempted to extend his dominions in Asia. In the meantime, some of the citizens of Heracleia, who had been driven into exile by their tyrants, applied to Alexander to restore the republican government at Heracleia, but Dionysius, with the assistance of Alexander's sister, Cleopatra, contrived to prevent any steps being taken to that effect. But still he does not appear to have felt very safe in his position, as we may conjecture from the extreme delight with which he received the news of Alexander's death, in consequence of which he erected a statue of euphumia, that is, joy or peace of mind. The exiled Heracleans now applied to Perdiccas, against whom Dionysius endeavoured to secure himself by joining his enemies. Dionysius therefore married Amastris, the former wife of Craterus, who secured to him considerable advantages. A friendship with Antigonus was formed by assisting him in his war against Asander, and Ptolemy, the nephew of Antigonus, married Dionysius's daughter by his first wife. Dionysius thus remained in the undisturbed possession of the tyranny for many years. In B. C. 306, when the surviving generals of Alexander assumed the title of kings, Dionysius followed their example, but he died soon after. He was an unusually fat man, which increased at length to such a degree that he could take no food, which was therefore introduced into his stomach by artificial means. At last, however, he was choked by his own fiat. He is said to have been the mildest and justest of all the tyrants that had ever lived. He was succeeded by his son Zathras, and, after the death of the latter, by his second son Clearchus II. The death of Dionysius must have taken place h B. C. 306 or 305, as, according to Diodorus, he died at the age of 55, and after a reign of 32 years, for which others say 33 years. (Diod. xvi. 88, xx. 70; Athen. xii.; Aelian, V. H. ix. 13; Memnon, ap. Phot. Cod. 224.)
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Oct 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Gregoras, Nicephorus, (Nikephopos ho Gregoras), one of the most important Byzantine
historians, was probably born in 1295, in the town of Heralcleia Pontica, in Asia
Minor. While he lived in his native town, his education was conducted by John,
archbishop of Heracleia, but, having been sent to Constantinople, he was placed
under the care of John Glycis, patriarch of Constantinople. He learned mathematics
and astronomy from Theodorus Metochita, the writer. At an early age Gregoras,
who had taken orders, became acquainted with the emperor Andronicus I., the elder,
who took a great fancy to him, and offered him the important place of Chartophylax,
or keeper of the imperial archives, but the modest young priest declined the office,
on the plea of youth. He afterwards, however, accepted several offices of importance,
and in 1326 was sent as ambassador to the Kral, that is, the king of Servia. Gregoras
was still very young, when he became celebrated for his learning. A dispute having
arisen as to the day on which Easter was to be celebrated, Gregoras, in an excellent
dissertation, proved that the system then adopted for computing that day was erroneous,
and proposed another method. If it had not been for the fear which the clergy
entertained of exciting the superstitious mob of Constantinople by a reform of
the calendar, the computation of Gregoras would have been adopted by the Greek
church. When pope Gregory XIII., 300 years afterwards, reformed the calendar,
it ws found that the computation of Gregoras was qite right: the treatise which
he wrote on the subject is still extant, and highly appreciated by astronomers.
Being a staunch adherent of the elder Andronicus, Gregoras was involved in the
fate of this unfortunate emperor, when he was deposed, in 1328, by his grandson,
Andronicus III., the younger, who punished the learned favourite of his grandfather
by confiscating his property. For a few years after that event Gregoras led a
retired life, only appearing in public for the purpose of delivering lectures
on various subjects, which were crowned wich extraordinary success. The violence
of his language, however, caused him many enemies. In 1332 he pronounced funeral
orations on the emperor Andronicus the elder, and the Magnus Logotheta, Theodorus
Metochita, mentioned above. He opposed the union of the Greek and Latin churches
proposed by pope John XXII., who had sent commissioners for that object to Constantinople.
An excellent opportunity for exhibiting his learning and oratorical qualities
presented itself to Gregoras, when the notorious Latin monk Barlaam came over
from Calabria to Constantinople, for the purpose of exciting dissensions among
the Greek clergy. Barlaam had reason to expect complete success, when his career
was stopped short by Gregoras, who challenged the disturber to a public disputation,
in which Barlaam was so completely defeated, that, in his shame and confusion,
he retired to Thessaloneica, and never more appeared in the capital. The dissensions,
however, occasioned by Barlaam had a most injurious influence upon the peace of
the Greek church, and caused a revolution, which ended most unfortunately for
Gregoras. Gregorius Palamas, afterwards archbishop of Thessalonica, espoused the
dogmas of Barlaan he was opposed by Gregorius Acindynus, and hence arose the famous
controversy between the Palamites and Acindynites. This quarrel, like most disputes
on religious matters in the Byzantine empire, assumed a political character. Gregoras
resolved to remain neutral: his prudence ruined him, because, as his violent temper
was known, be became suspected by both parties. Palamas, having been condemned
by the synod of 1345, the victorious Acindynites were going to sacrifice Gregoras
to their suspicions, but he was protected by John Cantacuzenus, afterwards emperor,
who during a long time had professed a sincere friendship for him. A short time
afterwards the Acindvnites were condemned in their turn, and the Palamites became
the ruling party; they were joined by John Cantacuzenus, and this time Gregoras
did not escape the resentment of the victors, though his only crime was neutrality.
Abandoned by Cantacuzenus, he was imprisoned in 1351. He was afterwards released;
but his enemies, among whom his former friend Cantacuzenus was most active, rendered
him odious to the people, and when he died, in, or probably after, 1359, his remains
were insulted by the mob.
Gregoras wrote a prodigious number of works on history, divinity,
philosophy, astronomy, several panegyrics, some poems, and a considerable number
of essays on miscellaneous subjects: a list of them is given by Schopen in the
Bonn edition of the History of Gregoras, and by Fabricius, who also gives a list
of several hundred authors perused and quoted by Gregoras. The principal work
of our author is his Romaikes Historias Logoi, commonly called Historia Byzantina,
in thirty-eight books, of which, as yet, only twenty-four are printed. It begins
with the capture of Constantinople by the Latins in 1204, and goes down to 1359;
the twenty-four printed books contain the period from 1204 to 1351. The earlier
part of that period is treated with comparative brevity; but as the author approaches
his own time, he enters more into detail, and is often diffuse. This history ought
to be read together with that of John Cantacuzenus: they were at first friends,
but afterwards enemies, and each of them charges the other with falsehood and
calumnies. Each of them represents events according to his own views, and their
exaggerated praises of their partizans deserve as little credit as their violent
attacks of their enemies. Gregoras was more learned than John Cantacuzenus, but
the latter was better able to pass a judgment upon great historical facts. One
cannot help smiling at seeing Gregoras, who was ambitious of nothing more than
the name of a great philosopher, forget all impartiality and moderation as soon
as the presumed interest of his party is at stake: his philosophy was in his head,
not in his heart. His style is, generally speaking, bombastic, diffuse, full of
repetitions of facts as well as of favourite expressions: he is fond of narrating
matters of little importance with a sort of artificial elegance, and he cannot
inform the reader of great events without an additional display of pompous words
spun out into endless periods. Like most of his contemporaries, he mixes politics
with theology. These are his defects. We are indebted to him, however, for the
care he has taken in making posterity acquainted with an immense number of facts
referring to that period of Byzantine history when the Greek empire was still
to be saved from ruin by a cordial understanding, both in political and religious
matters, with the inhabitants of Europe.
It is said that Frederic Rostgaard published the History of Gregoras,
with a Latin translation, in 1559, but this is a mistake; at least, nobody has
seen this edition. The editio princeps is the one published by Hieronymus Wolf,
Basel, 1562, fol., with a Latin translation and an index, which, bowever, contains
only the first eleven books. Wolf was persuaded to undertake the task by Dernschwam,
a German scholar, who had travelled in the East, where he obtained a MS. of the
work. Wolf obtained another MS. in Germany, and was enabled to publish the work
by the liberality of the celebrated patron of learning and arts, Count Anthony
Fugger. He published this work, together with the Paralipomena of Nicetas, and
the Turkish history of Laonicus Chalcocondylas, with a Latin translation by Konrad
Clauser. The same edition was reprinted in the Historiae Byzantnae Descriptores
Tres, Geneva, 1615, fol. The MSS. perused by Wolf had many considerable lacunae,
or passages that could not be deciphered. The corresponding text was afterwards
found in other MSS by Petavius, who published them, together with the Breviarium
of Nicephorus the Patriarch, Paris, 1616, 8vo. The Paris edition was edited by
Boivin, two volumes, 1702, fol. The first vol. is a carefully revised reprint
of Wolf's edition, containing the first eleven books; the second vol. contains
the following thirteen books, with a Latin translation by the editor, except books
23 and 24, which were translated by Claudius Copperonerius; it contains also the
excellent notes of Du Cange to the first seventeen books. Boivin deserves great
credit for this edition. He intended to add a third volume, containing the remaining
fourteen books, and a fourth volume with commentaries, &c., but neither of them
was published. The Venice edition, 1729, fol., is a careless reprint of the Paris
edition. The Bonn edition, by Schopen, 1829-30, 2 vols. 8vo., is a careful and
revised reprint of the Paris edition. It is to be regretted that the learned editor
of this edition has not thought it advisable to publish the remaining fourteen
books also, the materials of which he would have found in very excellent condition
in Paris.
The other printed works of Gregoras are--Oratio in Obitum Theodori
Metochitae (Gr. Lat.), in Theodori Metochitae (that is, Michael Glycas) Historia
Romana, ed. Joh. Meursius, Leyden, 1618, 8vo.; Commentarii sive Scholia in Synesium
De Insomniis, in the Paris edition of Synesius, 1553, fol.; Vita Sancti Codrati
et Sociorum Martyrum, interprete Reinoldo Dehnio, in the second vol. of Acta Sanctorum;
Paschalium Correctum, To diorthothen paschalion hupo Nikephorou philosophou tou
Gregora, peri hou kai ho Arguros en tei rhetheisei methodoi dialambanei, in Petavius,
Uranologium, and in the third volume of the same author's Doctrina Temporum, the
celebrated work mentioned above; Epistola ad Theodulum Monachum, in Normann's
edition of Theodulus, Upsala, 1693, 4to. (Dissert. de Nicephoro Gregora, in Oudin,
Commentarii de Script. Eccles., vol. iii.; Boivin, Vita Nic. Greg., in the Paris
and Bonn editions of Gregoras, Hist. Byz. ; Cave, Hist. Lit., Appendix; Fabric.
Bibl. Graec. vol. vii.; Hankius, De Byz. Rer. Script.)
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Nov 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Leo (Leon or Deon) Academicus, called by Justin the historian and Suidas Leonides (Deonides), was apparently a native of Heracleia in Pontus, and a disciple of Plato. He was one of the conspirators who, with their leader, Chion, in the reign of Ochus, king of Persia, B. C. 353, or, according to Orelli, B. C. 351, assassinated Clearchus, tyrant of Heracleia. The greater part of the conspirators were killed on the spot by the tyrant's guards; others were afterwards taken and put to a cruel death; but which fate befel Leo is not mentioned. Nicias of Nicaea (apud Athen.xi.), and Favorinus (Diog. Laert.iii. 37) ascribed to a certain Leo the Academic the dialogue Alcyon (Alkuon), which was, in the time of Athenaeus, by some ascribed to Plato; and has in modern times been printed among the works of Lucian, by whom it was certainly not written; and from the general character of whose writings the subject (the power of God displayed in his works) is altogether alien. Fabricius identifies the author of the Dialogue with the accomplice of Chion; but we know not on what ground. (Memnon, apud Phot. Bibl. cod. 224, sub init.; Justin. xvi. 5; Suidas, s. v. Klearchos; Athen. l. c. ; Diog. Laert. l. c. ; Lucian, Opera; Fabric. Bibl. Gr. vol. iii.)
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Oct 2006 from The Perseus Project URL below, which contains interesting hyperlinks
Herodorus, (Herodoros). A native of Heracleia, in Pontus (hence called sometimes ho Pontikos, sometimes ho Herakleotes), who appears to have lived about the time of Hecataeus of Miletus and Pherecydes, in the latter part of the sixth centnry B. C. His son Bryson, the sophist, lived before the time of Plato. (Arist. Hist. Anim. vi. 6, ix. 12.) Herodorus was the author of a work on the mythology and worship of Heracles, which comprised at the same time a variety of historical and geographical notices. It must have been a work of considerable extent. Athenaeus (ix.) quotes from the 17th book of it. It is frequently referred to in the scholia attached to the works of Pindar and Apollonius Rhodius and by Aristotle,Athenaeus, Apollodorus, Plutarch, and others. The scholiast on Apollonius also refers to a work by Herodorus on the Macrones, a nation of Pontus, to a work on Heraclea, and to one on the Argonauts. (Schol. ad Apoll. i. 1024, i. 71, 773, &c.) Quotations are also found from the Oidipous, Pelopeia, and Olumpia of Herodorus. But it is not clear whether these were all separate works or only sections of the work on Hercules. But the Argonautika, which is frequently quoted, was doubtless a separate work, as also was probably the work on Heracleia; unless in the passage where it is referred to (Schol. Apoll. ii. 815), we should read Peri Herakleons, instead of Peri Herakleas. A mistake made by the scholiasts on Apollonius (ii. 1211), who ascribe to Herodorus two hexameter lines from one of the Homeric hymns (Hymn. Hom. xxxiv.) has led to the supposition that the Argonautics of Herodorus was a poem. The character of the quotations from it points to a different conclusion. Westermann has collected the passages in which the writings of Herodorus are quoted. (Vossius, De Hist. Gr., ed. Westermann.)
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Nov 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Marcianus of Heracleia in Pontus, a Greek geographer, lived after Ptolemy, whom
he frequently quotes, and before Stephanus of Byzantium, who refers to him, but
his exact date is uncertain. If he is the same Marcianus as the one mentioned
by Synesius (Ep. 103) and Socrates (H. E. iv. 9), he must have lived at the beginning
of the fifth century of the Christian era. He wrote a work in prose, entitled,
Periplous tes echo dalasses heoiou te kai hesperiou kai ton en auti megiston neson
"A Periplus of the External Sea. both eastern and western, and of the largest
islands in it." The External Sea he used in opposition to the Mediterranean, which
he says had been sufficiently described by Artemiodorus. This work was in two
books; of which the former, on the eastern and southern seas, has come down to
us entire, but of the latter, which treated of the western and northern seas,
we possess only the three last chapters on Africa, and a mutilated one on the
distance from Rome to the principal cities in the world. In this work he chiefly
follows Ptolemy, and in the calculation of the stadia he adopts the reckoning
of Protagoras. He also made an epitome of the eleven books of the Periplous of
Artemiodorus of Ephesus. but of this epitome we have only the introduction, and
the periplus of Pontus, Bithynia, and Paphlagonia. It was not, however, simply
an abridgment of Artemiodorus for Marcianus tells us that he made use of the works
of other distinguished geographers, who had written descriptions of coasts. among
whom lie mentions Timosthenes of Rhodes, Eratosthenes, Pytheas of Massilia, Isidorus
of Charax, Sosander the pilot, Simmias, Apellas of Cyrene, Euthymenes of Massilia,
Phileas of Athens, Androsthenes of Thasus, Cleon of Sicily, Eudoxus of Rhodes,
Hanno of Carthage, Scylax of Caryanda and Botthaeus; but he says that he followed
more particularly Artemiodorus, Strabo, and Menippus of Pergamus. Marcianus also
published an edition of Menippus with additions and corrections.
The extant works of Marcianus were first published by D. Hoeschelius
in his "Geographica," August. Vindel. 1600, 8vo., then by Morell, Paris, 1602,
8vo., and subsequently by Hudson, in the first volume of his "Geographi Graeci
Minores," Oxon. 1698, and by Miller, Paris, 1839, 8vo. They have been also published
separately by Hoffmann, " Marciani Periplus, Menippi Peripli Fragm. &c.," Lips.
1841, 8vo. (Fabric. Bibl. Graec. vol. iv. p. 613, &c.; Dodwell, de Aetate et scriptis
Marciani, in Hudson, l. c.; Ukert, Geographie der Griechen und Rοmer, vol. i.
pars i. p. 235 ; Forbiger, Handbuch der alten Geographie, vol. i. p. 448.)
This text is from: A Dictionary of Greek and Roman Antiquities (1890) (eds. William Smith, LLD, William Wayte, G. E. Marindin). Cited Oct 2006 from The Perseus Project URL below, which contains interesting hyperlinks
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