μέχρι μὲν δὴ δεῦρο ἡ παραλία πᾶσα ἀπὸ τῆς Ῥοδίων περαίας ἀρξαμένη πρὸς ἰσημερινὰς ἀνατολὰς ἀπὸ τῶν ὁμωνύμων ἐκτείνεται δύσεων, εἶτʼ ἐπὶ τὴν χειμερινὴν ἀνατολὴν ἐπιστρέφει μέχρι Ἰσσοῦ, κἀντεῦθεν ἤδη καμπὴν λαμβάνει πρὸς νότον μέχρι Φοινίκης, τὸ δὲ λοιπὸν πρὸς δύσιν μέχρι στηλῶν τελευτᾷ. τὸ μὲν οὖν ἀληθὲς ὁ ἰσθμὸς τῆς περιωδευμένης χερρονήσου οὗτός ἐστιν ὁ ἀπὸ Ταρσοῦ καὶ τῆς ἐκβολῆς τοῦ Κύδνου μέχρι Ἀμισοῦ· τὸ γὰρ ἐλάχιστον ἐξ Ἀμισοῦ διάστημα ἐπὶ τοὺς Κιλίκων ὅρους τοῦτʼ ἔστιν· ἐντεῦθεν δὲ ἑκατὸν εἴκοσίν εἰσιν εἰς Ταρσὸν στάδιοι, κἀκεῖθεν οὐ πλείους ἐπὶ τὴν ἐκβολὴν τοῦ Κύδνου. καὶ μὴν ἐπί γε Ἰσσὸν καὶ τὴν κατʼ αὐτὴν θάλατταν οὔτʼ ἄλλη ὁδὸς συντομωτέρα ἐστὶν ἐξ Ἀμισοῦ τῆς διὰ Ταρσοῦ, οὔτʼ ἐκ Ταρσοῦ ἐπὶ Ἰσσὸν ἐγγυτέρω ἐστὶν ἢ ἐπὶ Κύδνον, ὥστε δῆλον ὅτι ταῖς μὲν ἀληθείαις οὗτος ἂν εἴη ὁ ἰσθμός, λέγεται δʼ ὅμως ὁ μέχρι τοῦ Ἰσσικοῦ κόλπου, παρακλεπτόντων διὰ τὸ σημειῶδες. διὰ δὲ τοῦτʼ αὐτὸ καὶ τὴν ἐκ τῆς Ῥοδίας γραμμήν, ἣν μέχρι τοῦ Κύδνου κατηγάγομεν, τὴν αὐτὴν ἀποφαίνομεν τῇ μέχρι Ἰσσοῦ, οὐδὲν παρὰ τοῦτο ποιούμενοι, καὶ τὸν Ταῦρόν φαμεν διήκειν ἐπʼ εὐθείας τῇδε τῇ γραμμῇ μέχρι τῆς Ἰνδικῆς.
The whole of the sea-coast, beginning from the part opposite to Rhodes, extends to this place in the direction from the western to the eastern point of the equinoctial. It then turns towards the winter solstice, as far as Issus, and thence immediately makes a bend to the south to Phoenicia. The remainder towards the west terminates at the pillars (of Hercules).
The actual isthmus of the peninsula, which we have described, is that which extends from Tarsus and the mouth of the Cydnus as far as Amisus, for this is the shortest distance from Amisus to the boundaries of Cilicia; from these to Tarsus are 120 stadia, and not more from Tarsus to the mouth of the Cydnus. To Issus, and the sea near it, there is no shorter road from Amisus than that leading through Tarsus, nor from Tarsus to Issus is there any nearer than that leading to Cydnus; so that it is clear, that, in reality, this is the isthmus. Yet it is pretended that the isthmus extending as far as the Bay of Issus is the true isthmus, on account of its presenting remarkable points.
Hence, not aiming at exactness, we say that the line drawn from the country opposite to Rhodes, which we protracted as far as Cydnus, is the same as that extending as far as Issus, and that the Taurus extends in a straight direction with this line as far as India.
ἡ δὲ Ταρσὸς κεῖται μὲν ἐν πεδίῳ κτίσμα δʼ ἐστὶ τῶν μετὰ Τριπτολέμου πλανηθέντων Ἀργείων κατὰ ζήτησιν Ἰοῦς· διαρρεῖ δʼ αὐτὴν μέσην ὁ Κύδνος παρʼ αὐτὸ τὸ γυμνάσιον τῶν νέων· ἅτε δὲ τῆς πηγῆς οὐ πολὺ ἄπωθεν οὔσης, καὶ τοῦ ῥείθρου διὰ φάραγγος βαθείας ἰόντος, εἶτʼ εὐθὺς εἰς τὴν πόλιν ἐκπίπτοντος, ψυχρόν τε καὶ τραχὺ τὸ ῥεῦμά ἐστιν, ὅθεν καὶ τοῖς παχυνευροῦσι ῥοϊζομένοις καὶ κτήνεσι καὶ ἀνθρώποις ἐπικουρεῖ.
Tarsus is situated in a plain. It was founded by Argives, who accompanied Triptolemus in his search after Io. The Cydnus flows through the middle of it, close by the gymnasium of the young men. As the source is not far distant, and the stream passing through a deep valley, then flows immediately into the city, the water is cold and rapid in its course; hence it is of advantage to men and beasts affected with swellings of the sinews, fluxions, and gout.
τοσαύτη δὲ τοῖς ἐνθάδε ἀνθρώποις σπουδὴ πρός τε φιλοσοφίαν καὶ τὴν ἄλλην παιδείαν ἐγκύκλιον ἅπασαν γέγονεν ὥσθʼ ὑπερβέβληνται καὶ Ἀθήνας καὶ Ἀλεξάνδρειαν καὶ εἴ τινα ἄλλον τόπον δυνατὸν εἰπεῖν, ἐν ᾧ σχολαὶ καὶ διατριβαὶ φιλοσόφων γεγόνασι. διαφέρει δὲ τοσοῦτον ὅτι ἐνταῦθα μὲν οἱ φιλομαθοῦντες ἐπιχώριοι πάντες εἰσί, ξένοι δʼ οὐκ ἐπιδημοῦσι ῥᾳδίως· οὐδʼ αὐτοὶ οὗτοι μένουσιν αὐτόθι, ἀλλὰ καὶ τελειοῦνται ἐκδημήσαντες καὶ τελειωθέντες ξενιτεύουσιν ἡδέως, κατέρχονται δʼ ὀλίγοι. ταῖς δʼ ἄλλαις πόλεσιν ἃς ἀρτίως εἶπον πλὴν Ἀλεξανδρείας συμβαίνει τἀναντία· φοιτῶσι γὰρ εἰς αὐτὰς πολλοὶ καὶ διατρίβουσιν αὐτόθι ἄσμενοι, τῶν δʼ ἐπιχωρίων οὐ πολλοὺς οὔτʼ ἂν ἔξω φοιτῶντας ἴδοις κατὰ φιλομάθειαν, οὔτʼ αὐτόθι περὶ τοῦτο σπουδάζοντας· Ἀλεξανδρεῦσι δʼ ἀμφότερα συμβαίνει· καὶ γὰρ δέχονται πολλοὺς τῶν ξένων καὶ ἐκπέμπουσι τῶν ἰδίων οὐκ ὀλίγους […] καὶ εἰσὶ σχολαὶ παρʼ αὐτοῖς παντοδαπαὶ τῶν περὶ λόγους τεχνῶν, καὶ τἆλλα δʼ εὐανδρεῖ καὶ πλεῖστον δύναται τὸν τῆς μητροπόλεως ἐπέχουσα λόγον.
The inhabitants of this city apply to the study of philosophy and to the whole encyclical compass of learning with so much ardour, that they surpass Athens, Alexandreia, and every other place which can be named where there are schools and lectures of philosophers.
It differs however so far from other places, that the studious are all natives, and strangers are not inclined to resort thither. Even the natives themselves do not remain, but travel abroad to complete their studies, and having completed them reside in foreign countries. Few of them return.
The contrary is the case in the other cities which I have mentioned, except Alexandreia; for multitudes repair to them, and reside there with pleasure; but you would observe that few of the natives travel abroad from a love of learning, or show much zeal in the pursuit of it on the spot. But both these things are to be seen at Alexandreia, a large number of strangers is received, (into their schools,) and not a few of their own countrymen are sent out to foreign countries (to study). They have schools of all kinds, for instruction in the liberal arts. In other respects Tarsus is well peopled, extremely powerful, and has the character of being the capital.
ἄνδρες δʼ ἐξ αὐτῆς γεγόνασι τῶν μὲν στωικῶν Ἀντίπατρός τε καὶ Ἀρχέδημος καὶ Νέστωρ, ἔτι δʼ Ἀθηνόδωροι δύο, ὧν ὁ μὲν Κορδυλίων καλούμενος συνεβίωσε Μάρκῳ Κάτωνι καὶ ἐτελεύτα παρʼ ἐκείνῳ, ὁ δὲ τοῦ Σάνδωνος, ὃν καὶ Κανανίτην φασὶν ἀπὸ κώμης τινός, Καίσαρος καθηγήσατο καὶ τιμῆς ἔτυχε μεγάλης, κατιών τε εἰς τὴν πατρίδα ἤδη γηραιὸς κατέλυσε τὴν καθεστῶσαν πολιτείαν κακῶς φερομένην ὑπό τε ἄλλων καὶ Βοήθου, κακοῦ μὲν ποιητοῦ κακοῦ δὲ πολίτου, δημοκοπίαις ἰσχύσαντος τὸ πλέον. ἐπῆρε δʼ αὐτὸν καὶ Ἀντώνιος κατʼ ἀρχὰς ἀποδεξάμενος τὸ γραφὲν εἰς τὴν ἐν Φιλίπποις νίκην ἔπος, καὶ ἔτι μᾶλλον ἡ εὐχέρεια ἡ ἐπιπολάζουσα παρὰ τοῖς Ταρσεῦσιν ὥστʼ ἀπαύστως σχεδιάζειν παρὰ χρῆμα πρὸς τὴν δεδομένην ὑπόθεσιν· καὶ δὴ καὶ γυμνασιαρχίαν ὑποσχόμενος Ταρσεῦσι τοῦτον ἀντὶ γυμνασιάρχου κατέστησε, καὶ τὰ ἀναλώματα ἐπίστευσεν αὐτῷ. ἐφωράθη δὲ νοσφισάμενος τά τε ἄλλα καὶ τοὔλαιον· ἐλεγχόμενος δʼ ὑπὸ τῶν κατηγόρων ἐπὶ τοῦ Ἀντωνίου παρῃτεῖτο τὴν ὀργήν, σὺν ἄλλοις καὶ ταῦτα λέγων ὅτι ὥσπερ Ὅμηρος ἐξύμνησεν Ἀχιλλέα καὶ Ἀγαμέμνονα καὶ Ὀδυσσέα, οὕτως ἐγὼ σέ· οὐ δίκαιος οὖν εἰμι εἰς τοιαύτας ἄγεσθαι διαβολὰς ἐπὶ σοῦ. παραλαβὼν οὖν ὁ κατήγορος τὸν λόγον ἀλλʼ Ὅμηρος μέν ἔφη ἔλαιον Ἀγαμέμνονος οὐκ ἔκλεψεν, ἀλλʼ οὐδὲ Ἀχιλλέως, σὺ δέ· ὥστε δώσεις δίκην. διακρουσάμενος δʼ οὖν θεραπείαις τισὶ τὴν ὀργὴν οὐδὲν ἧττον διετέλεσεν ἄγων καὶ φέρων τὴν πόλιν μέχρι τῆς καταστροφῆς τοῦ Ἀντωνίου. τοιαύτην δὲ τὴν πόλιν καταλαβὼν ὁ Ἀθηνόδωρος τέως μὲν ἐπεχείρει λόγῳ μετάγειν κἀκεῖνον καὶ τοὺς συστασιώτας· ὡς δʼ οὐκ ἀπείχοντο ὕβρεως οὐδεμιᾶς, ἐχρήσατο τῇ δοθείσῃ ὑπὸ τοῦ Καίσαρος ἐξουσίᾳ καὶ ἐξέβαλεν αὐτοὺς καταγνοὺς φυγήν. οἱ δὲ πρῶτον μὲν κατετοιχογράφησαν αὐτοῦ τοιαῦτα ἔργα νέων, βουλαὶ δὲ μέσων, πορδαὶ δὲ γερόντων. / ἐπεὶ δʼ ἐκεῖνος ἐν παιδιᾶς μέρει δεξάμενος ἐκέλευσε παρεπιγράψαι βρονταὶ δὲ γερόντων, καταφρονήσας τις τοῦ ἐπιεικοῦς εὔλυτον τὸ κοιλίδιον ἔχων προσέρρανε πολὺ τῇ θύρᾳ καὶ τῷ τοίχῳ νύκτωρ παριὼν τὴν οἰκίαν· ὁ δὲ τῆς στάσεως κατηγορῶν ἐν ἐκκλησίᾳ τὴν νόσον τῆς πόλεως ἔφη καὶ τὴν καχεξίαν πολλαχόθεν σκοπεῖν ἔξεστι, καὶ δὴ καὶ ἐκ τῶν διαχωρημάτων. οὗτοι μὲν στωικοὶ ἄνδρες· ἀκαδημαϊκὸς δὲ Νέστωρ ὁ καθʼ ἡμᾶς, ὁ Μαρκέλλου καθηγησάμενος τοῦ Ὀκταουίας παιδός, τῆς Καίσαρος ἀδελφῆς. καὶ οὗτος δὲ προέστη τῆς πολιτείας διαδεξάμενος τὸν Ἀθηνόδωρον, καὶ διετέλεσε τιμώμενος παρά τε τοῖς ἡγεμόσι καὶ ἐν τῇ πόλει.
The Stoic philosophers Antipater, Archedemus, and Nestor were natives of Tarsus: and besides these, the two Athenodori, one of whom, Cordylion, lived with Marcus Cato, and died at his house; the other, the son of Sandon, called Cananites, from some village, was the preceptor of Caesar, who conferred on him great honours. In his old age he returned to his native country, where he dissolved the form of government existing there, which was unjustly administered by various persons, and among them by Boëthus, a bad poet and a bad citizen, who had acquired great power by courting the favour of the people. Antony contributed to increase his importance by having in the first instance commended a poem which he had composed on the victory at Philippi; his influence was still augmented by the facility which he possessed (and it is very general among the inhabitants of Tarsus) of discoursing at great length, and without preparation, upon any given subject. Antony also had promised the people of Tarsus to establish a gymnasium; he appointed Boëthus chief director of it, and intrusted to him the expenditure of the funds. He was detected in secreting, among other things, even the oil, and when charged with this offence by his accusers in the presence of Antony, he deprecated his anger by this, among other remarks in his speech, that as Homer had sung the praises of Achilles, Agamemnon, and Ulysses, so have I sung yours. I therefore ought not to be brought before you on such a charge. The accuser answered, Homer did not steal oil from Agamemnon nor Achilles; but you have stolen it from the gymnasium, and therefore you shall be punished. Yet he contrived to avert the displeasure of Antony by courteous offices, and continued to plunder the city until the death of his protector.
Athenodorus found the city in this state, and for some time attempted to control Boëthus and his accomplices by argument; but finding that they continued to commit all kinds of injustice, he exerted the power given to him by Caesar, condemned them to banishment, and expelled them. They had previously caused to be written upon the walls, Action for the young, counsel for the middle-aged, discharging wind for the old; but Athenodorus, accepting it as a jest, gave orders to inscribe by the side of it, Thunder for the old. Some one, however, in contempt for his good manners, having a lax state of body, bespattered the gate and wall of his house as he passed by it at night. Athenodorus, in an assembly of the people, accusing persons of being factiously disposed, said, We may perceive the sickly condition of the city, and its bad habit of body, from many circumstances, but particularly from its discharges.
These men were Stoics, but Nestor, of our time, the tutor of Marcellus, son of Octavia, the sister of Caesar, was of the Academic sect. He was also at the head of the government, having succeeded Athenodorus, and continued to be honoured both by the Roman governors and by the citizens.
τῶν δʼ ἄλλων φιλοσόφων οὕς κεν ἐὺ γνοίην καί τʼ οὔνομα μυθησαίμην, / Πλουτιάδης τε ἐγένετο καὶ Διογένης τῶν περιπολιζόντων καὶ σχολὰς διατιθεμένων εὐφυῶς· ὁ δὲ Διογένης καὶ ποιήματα ὥσπερ ἀπεφοίβαζε τεθείσης ὑποθέσεως, τραγικὰ ὡς ἐπὶ πολύ· γραμματικοὶ δὲ ὧν καὶ συγγράμματα ἔστιν, Ἀρτεμίδωρός τε καὶ Διόδωρος· ποιητὴς δὲ τραγῳδίας ἄριστος τῶν τῆς Πλειάδος καταριθμουμένων Διονυσίδης. μάλιστα δʼ ἡ Ῥώμη δύναται διδάσκειν τὸ πλῆθος τῶν ἐκ τῆσδε τῆς πόλεως φιλολόγων· Ταρσέων γὰρ καὶ Ἀλεξανδρέων ἐστὶ μεστή. τοιαύτη μὲν ἡ Ταρσός.
Among the other philosophers, Those whom I know, and could in order name, were Plutiades and Diogenes, who went about from city to city, instituting schools of philosophy as the opportunity occurred. Diogenes, as if inspired by Apollo, composed and rehearsed poems, chiefly of the tragic kind, upon any subject that was proposed. The grammarians of Tarsus, whose writings we have, were Artemidorus and Diodorus. But the best writer of tragedy, among those enumerated in The Pleiad, was Dionysides. Rome is best able to inform us what number of learned men this city has produced, for it is filled with persons from Tarsus and Alexandreia.
Such then is Tarsus.
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