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to Zeus who makes things grow; for to be strengthened is to grow. But Crates wants Zeus to be named from moistening, that is, making the earth fat, he who extends through all things; Posidonius, Zeus as the one who administers all things; and Chrysippus, because through him are all things. Others want Zeus to be named from binding, that is, binding and holding together the entire sensible universe; others from living. But some, according to the heroic and divisible account, want there to be three Zeuses: one of Aether, the second born in Arcadia, from whom they say Athena came, and a third, the Cretan. The Phoenicians say that he became a most just king, so that the opinion about him became stronger than time; in this way he is said to have cast Cronus out of his kingdom, as if he overcame time and the oblivion that comes from it. But † Melias says he was nourished by Amalthea, as if from strength, that is, from firmness. But 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 west, and took up the kingship most gently, and for this reason was honored as a god. Eratosthenes, at any rate, says that Zeus was born in Crete, and from there, because of the fear of Cronus, he was moved to Naxos. But Eumelus the Corinthian wants Zeus to have been born in our Lydia, and he is more truthful as far as history is concerned; for even now in the western part of the city of the Sardians on a peak of Tmolus there is a place, which was formerly called Birthplace of Rainy Zeus, but now, the word having been corrupted by time, is called Deusium. The Curetes were his guards. Others say he is the son of Prometheus, as if of providence. But most of the natural philosophers want Zeus to be Idaean and to have been born on Ida, that is, in the heaven seen from Ida. And they say he is the father of Kore, that is, he became the cause of satiety and feasting; for as the first king he is said to have taught men to farm. And many are Dioi from the whole Zeus, just like the Apollos or Dionysoi. 4.72 On the seventeenth day before the Kalends of May, the chief priests, having gone to the theater, would throw flowers upon the people and they sacrificed concerning the sown crops for a good harvest, and outside the city at certain stations they prayed while sacrificing to Demeter; and the name of the sacrifice was the Fordicidia. They traditionally called the stations miles, from the thousand paces. Hence also their soldiers are called milites; for Romulus arranged only one thousand shield-bearers and called them milites from the number, as if a thousand, who were previously called satellites; for antiquity counted the multitude in thousands, not in myriads, as Homer himself says: as much as nine thousand or ten thousand shouted. For the number myriad admits of indefiniteness. 4.73 On the eleventh day before the Kalends of May, Romulus founded Rome, having summoned all the neighboring people and having commanded them to bring a clod of earth from their own land, thus taking an omen that Rome would be mistress of every land; and he himself, having taken up a sacred trumpet—which the Romans traditionally are accustomed to call a lituus from its plainness—shouted out the name of the city, having led every sacred rite. The city had three names: a ritual, a sacred, a civic one. The ritual one was, as it were, Eros, so that all might be possessed by a divine love for the city, for which reason the poet, speaking enigmatically in pastoral verse, also calls the city Amaryllis; the sacred one was Flora, as if flourishing, whence according to this name is the festival of the Anthesteria; and the civic one, Roma. And the sacred name was clear to all and was spoken without fear, but the ritual one was permitted only for the chief priests to utter during the sacred rites; and the story goes that one of the magistrates once suffered penalties because he dared to speak openly the ritual name of the city before the multitude. But after

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∆ιὶ αὔξουσαν· ἄλθειν γὰρ τὸ αὔξειν. Κράτης δὲ ἀπὸ τοῦ διαίνειν τουτέστι πιαίνειν τὴν γῆν βούλεται ὀνομασθῆναι τὸν ∆ία, τὸν εἰς πάντα διήκοντα· Ποσειδώνιος τὸν ∆ία τὸν πάντα διοικοῦντα· Χρύσιππος δὲ διὰ τὸ δι' αὐτὸν εἶναι τὰ πάντα. ἄλλοι τὸν ∆ία 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 ∆ίας 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. 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 ∆ία ἐν τῇ Κρήτῃ τεχθῆναι λέγει, κἀκεῖθεν διὰ τὸν Κρόνου φόβον μετενεχθῆναι εἰς Νάξον. Εὔμηλος δὲ ὁ Κορίνθιος τὸν ∆ία 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 ∆ιὸς ὑετίου, νῦν δὲ παρατραπείσης τῷ χρόνῳ τῆς λέξεως ∆εύσιον προσαγορεύεται. φύλακες ἦσαν οἱ Κούρητες. ἄλλοι Προμηθέως φασὶν εἶναι υἱὸν οἱονεὶ τῆς προνοίας. οἱ δὲ πλεῖστοι τῶν φυσικῶν τὸν ∆ία 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 ∆ιὸς ∆ίοι, ὥσπερ Ἀπόλλωνες ἢ ∆ιόνυσοι. 4.72 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 ∆ήμητρι· 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. 4.73 Τῇ 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· καὶ λόγος, ποινὰς ὑποσχεῖν τινα τῶν ἐν τέλει ποτέ, ἀνθ' ὧν ἐπὶ τοῦ πλήθους τὸ τελεστικὸν ὄνομα τῆς πόλεως ἀναφανδὸν ἐθάρρησεν ἐξειπεῖν. μετὰ δὲ