{ "schema": "prokopton42-public-passage-v1", "id": "cleanthes.svf_1", "canonical_url": "https://prokopton42.com/en/works/cleanthes/svf-1/reference-scan-173/", "language": "en", "title": "SVF I: Cleanthes", "author": "Cleanthes", "date": "3rd century BCE; fragments and testimonia transmitted later", "summary": "This von Arnim section gathers ancient witnesses to Cleanthes without turning them into a continuous book.", "learning": "Compare von Arnim's ordering with Pearson's division, recover each claim's carrier, then test agreement among order, judgment, and action.", "long_summary": "Cleanthes’ prose books are lost. These von Arnim pages mix Greek or Latin quotations, paraphrases, testimony, objections, and modern apparatus.\n\nThe canonical unit remains the SVF I page, retaining its own carriers and editorial composition. OCR and labeled AI translations support controlled paraphrase; verbatim quotation still requires facsimile collation.", "historical_context": "The corpus manifests do not yet establish the precise place and circumstances of composition. The images below document the author’s world or the text’s transmission. They do not claim to show the exact scene of writing.", "material_world_label": "World of 1989", "material_world": { "technology": "Personal computers, satellites, video, industrial robots, and expensive mobile phones exist, but the public Web does not yet.", "science": "Computing, genetics, climate science, cosmology, and medical imaging produce growing data and international collaboration.", "medicine": "CT, MRI, transplantation, vaccines, and intensive care advance; the AIDS epidemic exposes both medical capacity and its limits.", "transport": "Cars, high-speed rail, metros, aircraft, and containers globalize people and goods.", "agriculture": "Machinery, chemical inputs, breeding, and cold chains support high yields with increasingly debated social and environmental costs.", "communication": "Fixed telephones, fax, television, radio, and newspapers predominate. Email and computer networks remain mainly professional or academic.", "clothing": "Loose suits, jeans, trainers, women’s power suits, sportswear, and urban subcultures create highly varied silhouettes." }, "material_world_scenes": [ { "asset": "/assets/timeline/landmarks/30-1989-ce/world-01.webp", "title": "Technology, science, and care", "description": "Personal computers, satellites, video, industrial robots, and expensive mobile phones exist, but the public Web does not yet. Computing, genetics, climate science, cosmology, and medical imaging produce growing data and international collaboration. CT, MRI, transplantation, vaccines, and intensive care advance; the AIDS epidemic exposes both medical capacity and its limits." }, { "asset": "/assets/timeline/landmarks/30-1989-ce/world-02.webp", "title": "Travel and communication", "description": "Cars, high-speed rail, metros, aircraft, and containers globalize people and goods. Fixed telephones, fax, television, radio, and newspapers predominate. Email and computer networks remain mainly professional or academic." }, { "asset": "/assets/timeline/landmarks/30-1989-ce/world-03.webp", "title": "Farming and food", "description": "Machinery, chemical inputs, breeding, and cold chains support high yields with increasingly debated social and environmental costs." }, { "asset": "/assets/timeline/landmarks/30-1989-ce/world-04.webp", "title": "Clothing, women and men", "description": "Loose suits, jeans, trainers, women’s power suits, sportswear, and urban subcultures create highly varied silhouettes." } ], "intellectual_tradition": { "id": "stoicism", "label": "Stoicism" }, "period": { "id": "ancient", "label": "Antiquity" }, "languages": [ "grc", "en", "fr" ], "manifestations": [ { "coverage": "complete", "file": "data/corpus/normalized/cleanthes/svf_1/representations/grc.ndjson", "language": "grc", "records": 36, "role": "critical_fragment_carrier_greek_latin_ocr", "sha256": "93b4c21c6311180130824fd4b28e42ec9457cb9dada080d61ad070818ff7b75e", "source_id": "svf_1" }, { "coverage": "complete", "file": "data/corpus/normalized/cleanthes/svf_1/representations/ai-generated/en-gpt-5-6-sol-corpus-passage-translation-v1.ndjson", "generated_on": "2026-09-14", "language": "en", "model": "gpt-5.6-sol", "official_status": "non_official", "prompt_version": "corpus-passage-translation-v1", "provider": "codex_subscription", "records": 36, "role": "ai_generated_translation_non_official", "sha256": "b65f647e6ca0295283a8374170c9089e8734be8727bf2b79a82b54c482f48ae6", "source_id": "prokopton42-codex-translation:gpt-5.6-sol:corpus-passage-translation-v1", "translation_type": "ai_generated_translation" }, { "coverage": "complete", "file": "data/corpus/normalized/cleanthes/svf_1/representations/ai-generated/fr-gpt-5-6-sol-corpus-passage-translation-v1.ndjson", "generated_on": "2026-09-14", "language": "fr", "model": "gpt-5.6-sol", "official_status": "non_official", "prompt_version": "corpus-passage-translation-v1", "provider": "codex_subscription", "records": 36, "role": "ai_generated_translation_non_official", "sha256": "adca5e749cf83d2083f865562541c716857e5eb585e3078176840180c3a970a1", "source_id": "prokopton42-codex-translation:gpt-5.6-sol:corpus-passage-translation-v1", "translation_type": "ai_generated_translation" } ], "concepts": [ { "id": "aponia", "label": "Aponia" }, { "id": "care_of_soul", "label": "Care of the soul" }, { "id": "cosmic_tension", "label": "Cosmic tension" }, { "id": "endurance_without_exhaustion", "label": "Endurance without exhaustion" }, { "id": "justice", "label": "Justice" }, { "id": "nature", "label": "Nature" }, { "id": "pleasure", "label": "Pleasure" }, { "id": "reason", "label": "Reason" }, { "id": "virtue", "label": "Virtue" }, { "id": "willing_assent", "label": "Willing assent" } ], "source_work_ids": [ "cleanthes.svf_1" ], "passages": 36, "word_count": 16537, "word_counts_by_language": { "en": 16537, "fr": 16330, "grc": 13383 }, "editorial_status": "gpt_5_6_semantic_draft_v1", "structure": { "citation_scheme": "edition-scan-page-v1", "kind": "native", "levels": [ { "key": "scan_page", "label_fr": "Page du scan", "label_en": "Scan page" } ], "leaf_fr": "Page", "leaf_en": "Page" }, "canonical_passage_id": "passage:cleanthes.svf_1:scan-173", "canonical_ref": "scan-173", "canonical_parent_ref": null, "canonical_parent_id": null, "representations": [ { "language": "grc", "text": "PHYRICA. 123 γνώμης, ἡ πίσυνος σὺ δίχης μέτα πάντα κυβερνᾶς. ὄφρ᾽ ἂν τιμηϑέντες ἀμειβώμεσϑά σε τιμῇ, ὑμνοῦντες τὰ σὰ ἔργα διηνεχές, ὡς ἐπέοικε ϑνητὸν dóvr', ἐπεὶ οὔτε βροτοῖς γέρας ἄλλο τι μεῖξον, οὔτε ϑεοῖς, ἢ κοινὺν ἀεὶ νόμον ἐν δίκῃ ὑμνεῖν. 5 538 Epiphanius adv. Haeres. III 2, 9 (III 37) DDG p. 592, 30. Κλεάνϑης τὸ ἀγαϑὸν καὶ καλὸν λέγει εἷναι τὰς ἡδονάς, καὶ &veQo- πον ἐκάλει μόνην τὴν ψυχήν, καὶ τοὺς ϑεοὺς μυστικὰ σχήματα ἔλεγεν εἶναι καὶ κλήσεις ἱεράς, καὶ δαδοῦχον ἔφασκεν εἶναι τὸν ἥλιον, καὶ τὸν χύόσμον μυστήριον καὶ τοὺς κατόχους τῶν ϑείων τελεστὰς ἔλεγε. 10 539 Philodemus περὶ εὐσεβ. cp. 18 (DDG p. 541b). :Zv δὲ τῷ devré(oo) (scil περὶ ϑεῶν Χρύσιππος) τά τίε) εἰς Ὀρφέα (καὶ M)oveetov ἀναφε(ρόμγε(ν)α καὶ (r)& παρ᾽ (Ο)μήρῳ καὶ ἩΗσιόδ(φ) καὶ Εὐρι(π)ίδῃ καὶ ποιηταῖς ἄλλοις. (ὡ)ς καί) Κλεάνθης, (π)ειρᾶτα(ι συν)οικειοῦ(ν) ταῖς δόξαις αὐτῶ(ν). 15 540 Macrobius Sat. I 17,8. Cleanthes ( Apollinem) ὡς ἀπ᾿ ἄλλων καὶ ἄλλων τόπων τὰς dswvità ποιούμενον, quod ab alüs atque aliis locorum. declinationibus faciat ortus. 641 Macrobius Sat. 117,36. Cleanthes Lycium Apollinem. appel- latum notat quod, veluti lupi pecora. rapiunt, ita. ipse quoque humorem «o eripit. radiis. 542 Macrobius Sat. I 17,81. Μοξίας cognominatur, wt ait. Oeno- pides, ὅτι ἐκπορεύεται τὸν λοξὸν κύκλον ἀπὸ δυσμῶν ἐπ᾽ ἀνατολὰς κινούμενος, id est quod obliquum circulum ab occasu ad orientem. per- git: aut, ut Cleanthes scribit, ἐπειδὴ καϑ᾽ ἕλικας κινεῖται, λοξαὶ γάρ ss εἶσι καὶ αὗται, quod flectuosum iter. pergit. Cf. Achilles Tat. Isag. 169 A. ὁ ξωδιαχὸς καὶ λοξίας ὑπό τινων καλεῖται, ἐπειδὴ ἥλιος τὰς ὁδοὺς ἐν αὐτῷ πορεύεται λοξός. ἐν δὲ τῷ ἡλίῳ ὃ ᾿Δπόλλων, ὃς καλεῖται “οξίας ὑπὸ τῶν ποιητῶν, εἶναι πιστεύε- ται. — Cornutus c. 32: λοξῶν δὲ καὶ περισκελῶν ὄντων τῶν χρησμῶν so οὺς δίδωσι, Μοξίας ὠνόμασται\" ἢ ἀπὸ τῆς λοξότητος τῆς πορείας ἣν ποιεῖται διὰ τοῦ ξῳδιακοῦ κύχλου. 943 Photius s. v. λέσχαι. Κλεάνϑης δέ φησιν ἀπονενεμῆσϑαι τῷ AnólAovi τὰς λέσχας, ἐξέδραις δὲ ὁμοίας γίνεσθαι, καὶ αὐτὸν δὲ τὸν Ἀπόλλω παρ᾽ ἐνίοις Πεσχηνόριον ἐπικαλεῖσϑαι. --- Eadem Suidas s. v. ss λέσχαι. — Harpocration s.v. in libro περὶ ϑεῶν haec tradita esse testatur. — Causam cognominis accuratius explicat Cornutus c. 32. 2 ἀμειβώμεϑα F. 4 οὔτε Cudworth, οὗτοι F. [ἄλλοτε F, corr. Brunck. 10 μυστήριον Diels in adn., μύστας vulgo. || τελεστὰς A. Jahn, τελετὰς vulgo. Cf. Dio Prus. XII 8 84. Plut. de tranq. an. 20 p. 477cd. 12 Cf. Vol. II p. 816 n. 1078.", "source_id": "svf_1", "translation_type": "critical_fragment_carrier_ocr" }, { "language": "en", "text": "PHYSICS, 123.\n\nthat judgment in reliance upon which you govern all things with justice,\nso that, honored by you, we may repay you with honor,\ncontinually praising your works, as befits a mortal;\nfor neither mortals nor gods have any greater privilege\nthan always to praise the common law with justice.\n\n538 Epiphanius, Against Heresies III 2.9 (III 37), DDG p. 592.30. Cleanthes says that pleasures are the good and the noble; he called the soul alone “human being”; he said that the gods are mystical figures and sacred appellations; he declared that the sun is a torchbearer, that the cosmos is a mystery, and that those who possess divine things are initiators.\n\n539 Philodemus, On Piety, ch. 13 (DDG p. 541b). In the second book On the Gods, Chrysippus attempts to accommodate to their doctrines the passages attributed to Orpheus and Musaeus, and those in Homer, Hesiod, Euripides, and other poets, just as Cleanthes does.\n\n540 Macrobius, Saturnalia I 17.8. Cleanthes [says that Apollo is so called] “because he makes his risings from one place and then another,” since his risings occur through successive changes of place.\n\n541 Macrobius, Saturnalia I 17.36. Cleanthes notes that Apollo is called Lycian because, just as wolves carry off livestock, he too carries away moisture with his rays.\n\n542 Macrobius, Saturnalia I 17.31. He is surnamed Loxias, as Oenopides says, “because he traverses the oblique circle, moving from west to east,” that is, because he proceeds along the oblique circle from sunset toward sunrise; or, as Cleanthes writes, “because he moves in spirals, for these too are oblique,” because he follows a winding course. Compare Achilles Tatius, Introduction, 169 A: “The zodiac is also called Loxias by some because the sun travels its paths obliquely. Apollo, who is called Loxias by the poets, is believed to be in the sun.” Cornutus, ch. 32: “Because the oracles he gives are oblique and circuitous, he was named Loxias; or the name comes from the obliquity of the path he follows through the zodiacal circle.”\n\n543 Photius, under leschai. Cleanthes says that meeting places were assigned to Apollo, that they resemble sitting rooms, and that Apollo himself is called Leschenorios by some.\n\nThe same appears in the Suda under leschai. Harpocration testifies that these things were transmitted in the book On the Gods. Cornutus, ch. 32, explains the reason for the surname more precisely.\n\n2 F has “we may repay”; 4 Cudworth reads “neither”; F has “these.” F has “at another time”; corrected by Brunck. 10 Diels reads “mystery” in the note; the usual text has “initiates.” Jahn reads “initiators”; the usual text has “rites.” Compare Dio Chrysostom XII 83–84; Plutarch, On Tranquillity of Mind 20, p. 477cd. 12 Compare vol. II, p. 816, no. 1078.", "translator": "Codex gpt-5.6-sol", "edition": "Prokopton42 non-official AI translation, 2026-09-14", "source_id": "prokopton42-codex-translation:gpt-5.6-sol:corpus-passage-translation-v1", "translation_type": "ai_generated_translation", "official_status": "non_official", "generation_model": "gpt-5.6-sol" }, { "language": "fr", "text": "PHYSIQUE, 123.\n\n...la connaissance sur laquelle tu t’appuies pour tout gouverner avec justice,\nafin qu’honorés par toi, nous te rendions honneur,\nen célébrant sans relâche tes œuvres, comme il convient\nà un mortel ; car il n’existe de plus grand privilège,\nni pour les mortels ni pour les dieux, que de célébrer toujours avec justice la loi commune.\n\n538 Épiphane, Contre les hérésies, III, 2, 9 (III, 37), DDG, p. 592, 30. Cléanthe dit que les plaisirs sont le bien et le beau ; il appelait l’âme seule « homme » ; il disait que les dieux sont des figures mystiques et des appellations sacrées ; il affirmait que le soleil est porteur de torche, que le monde est un mystère et que les détenteurs des choses divines sont des initiateurs.\n\n539 Philodème, Sur la piété, ch. 18 (DDG, p. 541b). Dans le deuxième livre, c’est-à-dire Sur les dieux, Chrysippe tente d’accorder aux doctrines stoïciennes ce qui est attribué à Orphée et à Musée, ainsi que ce qui se trouve chez Homère, Hésiode, Euripide et d’autres poètes, comme le fait aussi Cléanthe.\n\n540 Macrobe, Saturnales, I, 17, 8. Cléanthe dit qu’Apollon produit ses levers depuis différents lieux, parce qu’il les fait par les déclinaisons successives des lieux.\n\n541 Macrobe, Saturnales, I, 17, 36. Cléanthe note qu’Apollon fut appelé Lycien parce que, de même que les loups ravissent les troupeaux, lui aussi ravit l’humidité par ses rayons.\n\n542 Macrobe, Saturnales, I, 17, 31. Il reçoit le surnom de Loxias, comme le dit Œnopide, « parce qu’il parcourt le cercle oblique en se mouvant du couchant vers le levant », c’est-à-dire parce qu’il suit le cercle oblique de l’occident à l’orient ; ou, comme l’écrit Cléanthe, « parce qu’il se meut en spirales, car elles sont elles aussi obliques », parce qu’il suit un trajet sinueux. Cf. Achille Tatius, Introduction, 169 A. Le zodiaque est aussi appelé Loxias par certains, parce que le soleil y parcourt ses routes obliquement. Or on croit qu’Apollon réside dans le soleil, lui que les poètes appellent Loxias. Cornutus, ch. 32 : Comme les oracles qu’il rend sont obliques et détournés, il a été nommé Loxias ; ou bien d’après l’obliquité du trajet qu’il accomplit à travers le cercle zodiacal.\n\n543 Photius, s. v. λέσχαι. Cléanthe dit que les lieux de conversation ont été attribués à Apollon, qu’ils ressemblent à des exèdres, et qu’Apollon lui-même est appelé chez certains Leschènorios. Même texte dans la Souda, s. v. λέσχαι. Harpocration atteste que ces indications se trouvaient dans le livre Sur les dieux. Cornutus, ch. 32, explique plus précisément la cause de ce surnom.\n\n2 F porte ἀμειβώμεθα. 4 Cudworth propose οὔτε ; F porte οὗτοι. F porte ἄλλοτε ; correction de Brunck. 10 Diels propose μυστήριον dans la note ; le texte reçu porte μύστας. A. Jahn propose τελεστάς ; le texte reçu porte τελετάς. Cf. Dion Chrysostome, XII, § 84 ; Plutarque, De la tranquillité de l’âme, 20, p. 477cd. 12 Cf. vol. II, p. 816, no 1078.", "translator": "Codex gpt-5.6-sol", "edition": "Prokopton42 non-official AI translation, 2026-09-14", "source_id": "prokopton42-codex-translation:gpt-5.6-sol:corpus-passage-translation-v1", "translation_type": "ai_generated_translation", "official_status": "non_official", "generation_model": "gpt-5.6-sol" } ], "content_checksum": "e7b506f10debf8c41b2b0b467ade7d4dda2bb8bfe1abc9513b5b819ecac145f8" }