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Plutarch: Lives of the noble Grecians and Romans

Plutarch · c. 100 CE (composed over time) primary

passage 603 of 1497 · (603/1424)

in brief
Plutarch presents rival explanations for the victory at Aegos Potami—divine signs like Castor and Pollux, a falling stone, and astronomical theories attributed to Anaxagoras and Daimachus—before turning to Lysander’s later interpretation and aftermath.

destruction of more commanders than all the previous wars of Greece put together, it was now put an end to by the good counsel and ready conduct of one man.

Some, therefore, looked upon the result as a divine intervention, and there were certain who affirmed that the stars of Castor and Pollux were seen on each side of Lysander's ship, when he first set sail from the haven toward his enemies, shining about the helm; and some say the stone which fell down was a sign of this slaughter. For a stone of a great size did fall, according to the common belief, from heaven, at Aegos Potami, which is shown to this day, and had in great esteem by the Chersonites. And it is said that Anaxagoras foretold, that the occurrence of a slip or shake among the bodies fixed in the heavens, dislodging any one of them, would be followed by the fall of the whole of them. For no one of the stars is now in the same place in which it was at first; for they, being, according to him, like stones and heavy, shine by the refraction of the upper air round about them, and are carried along forcibly by the violence of the circular motion by which they were originally withheld from falling, when cold and heavy bodies were first separated from the general universe. But there is a more probable opinion than this maintained by some, who say that falling stars are no effluxes, nor discharges of ethereal fire, extinguished almost at the instant of its igniting by the lower air; neither are they the sudden combustion and blazing up of a quantity of the lower air let loose in great abundance into the upper region; but the heavenly bodies, by a relaxation of the force of their circular movement, are carried by an irregular course, not in general into the inhabited part of the earth, but for the most part into the wide sea; which is the cause of their not being observed. Daimachus, in his treatise on Religion. supports the view of Anaxagoras. He says, that before this stone fell, for seventy-five days continually, there was seen in the heavens a vast fiery body, as if it had been a flaming cloud, not resting, but carried about with several intricate and broken movements, so that the flaming pieces, which were broken off by this commotion and running about, were carried in all directions, shining as falling stars do. But when it afterwards came down to the ground in this district, and the people of the place recovering from their fear and astonishment came together, there was no fire to be seen, neither any sign of it; there was only a stone lying, big indeed, but which bore no proportion, to speak of, to that fiery compass. It is manifest that Daimachus needs to have indulgent hearers; but if what he says be true, he altogether proves those to be wrong who say that a rock broken off from the top of some mountain, by winds and tempests, and caught and whirled about like a top, as soon as this impetus began to slacken and cease, was precipitated and fell to the ground. Unless, indeed, we choose to say that the phenomenon which was observed for so many days was really fire, and that the change in the atmosphere ensuing on its extinction was attended with violent winds and agitations, which might be the cause of this stone being carried off. The exacter treatment of this subject belongs, however, to a different kind of writing.

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topics: fate, destiny, and necessity · religious persecution and toleration · the heavens and the stars

Plutarch: Lives of the noble Grecians and Romans · Plutarch · 90–120