Tanais, Phasis, and the Boundary of Europe

This Good Works Translation continues the Book 8 Procopius dossier passages from the Greek.

The chapter belongs to the Scythian shelf because Procopius gives a formal geographic argument over whether the Tanais or the Phasis divides Asia from Europe, cites Herodotus and Aeschylus, and ties the Maeotis, Cimmerian Strait, Euxine, Bosporus, and Lazica into the same boundary problem.

The translation is newly made from the Greek source text printed below. Dewing's public-domain English translation was used only as a control.

Translation

Wars 8.6.1-31

Since we have now reached this point in the narrative, it has not seemed out of season to record the opinions concerning the boundaries of Asia and Europe which those skilled in such matters dispute with one another.

Some say that the river Tanais separates these two continents. They strongly maintain, first, that the divisions ought to be natural; and they support their claim by saying that while the sea runs from west toward east, the Tanais flows from the north toward the south between the two continents. In the same way, they say, the Egyptian Nile proceeds in the opposite direction, from south to north, and flows between Asia and Libya.

Others, opposing them directly, insist that this argument is not sound. They say that these two continents were originally divided by the strait at Gadira, which issues from the Ocean, and by the sea that extends from that point; the land on the right of the strait and the sea received the names Libya and Asia, while everything on the left was called Europe, roughly as far as the end of the so-called Euxine sea.

But on this hypothesis the river Tanais rises within the limits of Europe and empties into the Maeotic Lake, which in turn discharges into the Euxine sea, not at its end, nor even at its middle, but beyond it; yet the land on the left of this same sea is counted as part of Asia.

Apart from this, the river Tanais rises in the so-called Rhipaean mountains, which are in the land of Europe, as those who have written of these matters from ancient times agree.

The Ocean is very far away from these Rhipaean mountains. Therefore all the land beyond them and the Tanais River in both directions must necessarily be European.

At what point, then, the Tanais River begins to divide the two continents is not easy to say.

But if any river must be said to divide the two continents, that river would surely be the Phasis.

For it flows in a direction opposite to that of the strait at Gadira, and thus passes between the two continents. While the strait, coming out from the Ocean and forming this sea, has the two continents on either side, the Phasis River flows almost at the end of the Euxine sea and empties into the middle of the crescent, plainly continuing the division of land previously made by the sea.

These, then, are the arguments the two sides put forward as they quarrel over the question.

But not only the former argument, but also the one I have just stated, can boast, as I shall show, of high antiquity and the support of certain men of very ancient times.

For I know that, as a rule, if men first discover an ancient argument, they are no longer willing to endure the labor of searching for truth or to learn some later theory concerning the matter at hand. The older view always seems to them sound and worthy of honor, while contemporary opinions are considered negligible and classed as absurd.

Furthermore, in the present case the inquiry is not about something grasped only by thought or intellect, or otherwise obscure, but about rivers and lands; these are things which time has not been able either to change or to conceal in any way.

The test is close at hand, and sight can provide the most satisfactory evidence. I think nothing will prevent those eager to discover the truth.

To proceed, then: Herodotus of Halicarnassus, in the fourth book of his History, says that the whole earth is one, but is considered to be divided into three parts, bearing three separate names: Libya, Asia, and Europe. Between two of them, Libya and Asia, flows the Egyptian Nile; Asia and Europe, on the other hand, are divided by the Colchian Phasis. Since he knew that some thought the Tanais River performed this function, he mentioned that view afterward as well. It has not seemed inappropriate to me to insert into my narrative the very words of Herodotus, which are as follows:

"Nor am I able to conjecture for what reason, although the earth is one, three names are applied to it, and those women's names; and its lines of division have been set as the Egyptian Nile and the Colchian Phasis. But others name the Tanais River, which empties into the Maeotic Lake, and the Cimmerian Strait."

The tragic poet Aeschylus too, at the very beginning of the Prometheus Unbound, calls the Phasis River the boundary of the land of both Asia and Europe.

At this point I shall also mention that some of those versed in such matters think that the Maeotic Lake forms the Euxine sea, and that it spreads out from this lake partly to the right and partly to the left; this, they say, is the reason why the lake is called the mother of the Pontus.

They make this statement from observing that from the place called Hieron the outlet of this sea flows down toward Byzantium just like a river, and therefore they consider this point the limit of the Pontus.

But those who oppose this view explain that the whole sea is one, coming from the Ocean and extending without any other end to the land of the Lazi, unless someone thinks that a mere change of name makes an actual difference, since the sea is called Pontus beyond a certain point.

If the current does flow down from the place called Hieron to Byzantium, this has nothing to do with the matter.

For the phenomena that appear in all straits seem to admit of no explanation, nor has anyone ever shown himself able to account for them. Indeed this question led Aristotle of Stagira, a man eminent above all others as a philosopher, to go to Chalcis in Euboea, where he observed the strait called Euripus in an effort to discover by careful inquiry the physical cause by which, and the manner in which, the current of the strait sometimes flows from the west and at other times from the east, and the sailing of all boats there is governed by this fact.

For example, whenever the current is running from the east and sailors have begun to sail their boats from that direction, following the inflow of the water as they are accustomed to do, if the current then turns back upon itself, as is wont to happen there, at the upper part of the Bosporus it immediately turns these boats back toward the direction from which they started, while other boats sail from the west to the opposite end, even when no wind at all has blown upon them, but a deep calm prevails there with all winds absent.

The Stagirite observed all this and pondered it for a long time, until he worried himself to death with anxious thought and so reached the end of his life.

But this is not an isolated case; in the strait that separates Italy from Sicily, nature also plays many strange tricks.

For it appears that the current runs into this strait from the sea called the Adriatic, even though the forward movement of the sea takes place from the Ocean and Gadira.

There are also many whirlpools that suddenly appear there from no cause evident to us and destroy ships. On account of this the poets say that boats are swallowed by Charybdis whenever any happen to be in this strait at such a time.

The advocates of the second view think that all these exceedingly strange phenomena appearing in all straits occur because the two sides come very close to one another; the water, they say, being constrained by the narrow space, is subject to some strange and unaccountable compulsion.

Therefore, if the current does seem to flow from the place called Hieron to Byzantium, no one could reasonably maintain that the sea and the Euxine end at that point.

For this view rests on no solid basis in nature; here again the narrowness of the channel must be considered the determining factor.

Indeed not even this is all that happens here. The fishermen of the towns on the Bosporus say that the whole stream does not flow toward Byzantium. Rather, while the upper current, which we plainly see, flows in this direction, the deep water of the abyss, as it is called, moves in a direction exactly opposite to the upper current and so flows continually against the visible current.

Consequently, whenever they cast their nets anywhere there while going after fish, the nets are always carried by the force of the current toward Hieron.

But in Lazica the land checks the advance of the sea from every side and restrains its course, and thus causes the sea to make its first and only end there, the Creator plainly having set the boundaries of sea and land in that place.

For when the sea touches that shore, it neither moves farther forward nor rises to a greater height, although from every side it is constantly supplied by the mouths of countless rivers of extraordinary size. Instead it turns back and returns again, preserving the boundary set by the land as though it feared some law, and, under the necessity prescribed by it, holds itself precisely in check and takes care not to be found transgressing the covenant in any way.

For all the other shores of the sea happen to lie not opposite it, but sideways to it. Let each person know and speak about these matters as he wishes.

Colophon

This Good Works Translation was prepared for the Scythian shelf by the New Tianmu Anglican Church from the Greek source text printed below. The Greek text was downloaded from the PerseusDL canonical Greek repository as tlg4029.tlg001.perseus-grc2.xml and inspected locally. Dewing's public-domain English, preserved in the local ToposText capture and Ready archival dossier, was used only as a control.

This is the twenty-ninth unit in the Procopius Wars steppe and Black Sea translation dossier, and the fourth Book 8 unit.

Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.

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Source Text: Procopius, Wars 8.6.1-31

Greek source text from Procopius, Wars 8.6. Presented here for reference, study, and verification alongside the English translation above.

Wars 8.6

§ 8.6.1 Ἐπεὶ δὲ ἀφικόμεθα ἐνταῦθα τοῦ λόγου, ἀναγράψασθαι οὔ μοι ἀπὸ καιροῦ ἔδοξεν εἶναι ὅσα δὴ ἀμφὶ τοῖς ὁρίοις τῆς τε Ἀσίας καὶ τῆς Εὐρώπης διαμάχονται πρὸς ἀλλήλους οἱ ταῦτα δεινοί.

§ 8.6.2 λέγουσι μὲν γάρ τινες αὐτῶν τὰ ἠπείρω ταύτα διορίζειν ποταμὸν Τάναϊν, ἀπισχυριζόμενοι μὲν χρῆναι τὰς τομὰς φυσικὰς εἶναι, τεκμηριούμενοι δὲ ὡς ἡ μὲν θάλασσα προϊοῦσα ἐκ τῶν ἑσπερίων ἐπὶ τὴν ἑῴαν φέρεται μοῖραν, ποταμὸς δὲ Τάναις ἐκ τῶν ἀρκτῴων φερόμενος ἐς ἄνεμον νότον μεταξὺ ταῖν ἠπείροιν χωρεῖ· ἔμπαλιν δὲ τὸν Αἰγύπτιον Νεῖλον ἐκ μεσημβρίας ἰόντα πρὸς βορρᾶν ἄνεμον Ἀσίας τε καὶ Λιβύης μεταξὺ φέρεσθαι.

§ 8.6.3 ἄλλοι δὲ ἀπ’ ἐναντίας αὐτοῖς ἰόντες οὐχ ὑγιᾶ τὸν λόγον ἰσχυρίζονται εἶναι. λέγουσι γὰρ ὡς τὰ μὲν ἠπείρω ταύτα τὸ ἐξ ἀρχῆς ὅ τε ἐν Γαδείροις διορίζει πορθμὸς ἀπ’ Ὠκεανοῦ ἐξιὼν καὶ ἡ προϊοῦσα ἐνθένδε θάλασσα, καὶ τὰ μὲν τοῦ πορθμοῦ καὶ τῆς θαλάσσης ἐν δεξιᾷ Λιβύη τε καὶ Ἀσία ὠνόμασται, τὰ δὲ ἐν ἀριστερᾷ πάντα Εὐρώπη ἐκλήθη μέχρι που ἐς λήγοντα τὸν Εὔξεινον καλούμενον Πόντον.

§ 8.6.4 Τούτων δὲ δὴ τοιούτων ὄντων ὁ μὲν Τάναϊς ποταμὸς ἐν γῇ τῆς Εὐρώπης τικτόμενος ἐκβάλλει ἐς Λίμνην τὴν Μαιώτιδα, ἡ δὲ Λίμνη ἐς τὸν Εὔξεινον Πόντον τὰς ἐκβολὰς ποιεῖται οὔτε λήγοντα οὔτε μὴν κατὰ μέσον, ἀλλ’ ἔτι πρόσω.

§ 8.6.5 τὰ δὲ εὐώνυμα τούτου δὴ τοῦ Πόντου τῇ τῆς Ἀσίας λογίζεται μοίρα. χωρὶς δὲ τούτων ποταμὸς Τάναϊς ἐξ ὀρέων τῶν Ῥιπαίων καλουμένων ἔξεισιν, ἅπερ ἐν γῇ τῇ Εὐρώπῃ ἐστίν, ὥσπερ καὶ αὐτοὶ οἱ ταῦτα ἐκ παλαιοῦ ἀναγραψάμενοι ὁμολογοῦσι.

§ 8.6.6 τούτων δὲ τῶν Ῥιπαίων ὀρῶν τὸν Ὠκεανὸν ὡς ἀπωτάτω ξυμβαίνει εἶναι. τὰ τοίνυν αὐτῶν τε καὶ Τανάϊδος ποταμοῦ ὄπισθεν ξύμπαντα Εὐρωπαῖα ἐφ’ ἑκάτερα ἐπάναγκες εἶναι.

§ 8.6.7 πόθεν οὖν ἄρα ποτὲ ἄρχεται ἤπειρον ἑκατέραν διορίζειν ὁ Τάναϊς οὐ ῥᾴδιον εἶναι εἰπεῖν. ἢν δέ τινα ποταμὸν διορίζειν ἄμφω τὰ ἠπείρω λεκτέον,

§ 8.6.8 οὗτος δὴ ἐκεῖνος ὁ Φᾶσις ἂν εἴη. καταντικρὺ γὰρ πορθμοῦ τοῦ ἐν Γαδείροις φερόμενος ταῖν ἠπείροιν κατὰ μέσον χωρεῖ, ἐπεὶ ὁ μὲν πορθμὸς ἐξ Ὠκεανοῦ ἐξιὼν θάλασσαν τήνδε ἀπεργαζόμενος τὰ ἠπείρω ταῦτα ἐφ’ ἑκάτερα ἔχει, ὁ δὲ Φᾶσις κατ’ αὐτόν που λήγοντα μάλιστα ἰὼν τὸν Εὔξεινον Πόντον ἐς τοῦ μηνοειδοῦς τὰ μέσα ἐκβάλλει, τὴν τῆς γῆς ἐκτομὴν ἀπὸ τῆς θαλάσσης διαφανῶς ἐκδεχόμενος.

§ 8.6.9 ταῦτα μὲν οὖν ἑκάτεροι προτεινόμενοι διαμάχονται. Ὡς δὲ οὐ μόνος ὁ πρότερος λόγος, ἀλλὰ καὶ οὗτος, ὅνπερ ἀρτίως ἐλέγομεν, μήκει τε χρόνου κεκόμψευται καὶ ἀνδρῶν τινῶν παλαιοτάτων δόξῃ, ἐγὼ δηλώσω, ἐκεῖνο εἰδὼς ὡς ἐκ τοῦ ἐπὶ πλεῖστον ἄνθρωποι ἅπαντες, ἤν τινος φθάσωσι λόγου ἀρχαίου πεποιημένοι τὴν μάθησιν, οὐκέτι ἐθέλουσι τῇ τῆς ἀληθείας ζητήσει ἐμφιλοχωροῦντες ταλαιπωρεῖν, οὐδὲ νεωτέραν τινὰ μεταμαθεῖν ἀμφ’ αὐτῷ δόξαν, ἀλλὰ ἀεὶ αὐτοῖς τὸ μὲν παλαιότερον ὑγιές τε δοκεῖ καὶ ἔντιμον εἶναι, τὸ δὲ κατ’ αὐτοὺς εὐκαταφρόνητον νομίζεται εἶναι καὶ ἐπὶ τὸ γελοιῶδες χωρεῖ.

§ 8.6.10 πρὸς δὲ τούτοις τανῦν οὐ περὶ νοερῶν ἢ νοητῶν τινὸς ἢ ἀφανῶν ἄλλως γίγνεται ζήτησις, ἀλλὰ περὶ ποταμοῦ τε καὶ χώρας· ἅπερ ὁ χρόνος οὔτε ἀμείβειν οὔτε πη ἀποκρύψασθαι ἴσχυσεν.

§ 8.6.11 ἥ τε γὰρ πεῖρα ἐγγὺς καὶ ἡ ὄψις ἐς μαρτυρίαν ἱκανωτάτη, οὐδέν τε παρεμποδισθήσεσθαι οἶμαι τοῖς τὸ ἀληθὲς εὑρέσθαι ἐν σπουδῇ ἔχουσιν.

§ 8.6.12 ὁ τοίνυν Ἁλικαρνασεὺς Ἡρόδοτος ἐν τῇ τῶν ἱστοριῶν τετάρτῃ φησὶ μίαν μὲν εἶναι τὴν γῆν ξύμπασαν, νομίζεσθαι δὲ εἰς μοίρας τε καὶ προσηγορίας τρεῖς διαιρεῖσθαι, Λιβύην τε καὶ Ἀσίαν καὶ Εὐρώπην.

§ 8.6.13 καὶ αὐτῶν Λιβύης μὲν καὶ τῆς Ἀσίας Νεῖλον τὸν Αἰγύπτιον ποταμὸν μεταξὺ φέρεσθαι, τὴν δὲ δὴ Ἀσίαν τε καὶ Εὐρώπην διορίζειν τὸν Κόλχον Φᾶσιν. εἰδὼς δέ τινας ἀμφὶ Τανάϊδι ποταμῷ ταῦτα οἴεσθαι, καὶ τοῦτο ἐν ὑστέρῳ ἐπεῖπε.

§ 8.6.14 καί μοι οὐκ ἀπὸ καιροῦ ἔδοξεν εἶναι αὐτὰ τοῦ Ἡροδότου τὰ γράμματα τῷ λόγῳ ἐνθεῖναι ὧδέ πη ἔχοντα· “Οὐδὲ ἔχω συμβαλέσθαι ἀπὸ τοῦ μιῇ ἐούσῃ γῇ ὀνόματα τριφάσια κέαται, ἐπωνυμίην ἔχοντα γυναικῶν, καὶ ὁρίσματα αὐτῇ Νεῖλός τε ὁ Αἰγύπτιος ποταμὸς ἐτέθη καὶ Φᾶσις ὁ Κόλχος.

§ 8.6.15 οἱ δὲ Τάναϊν ποταμὸν τὸν Μαιήτην καὶ πορθμήια τὰ Κιμμέρια λέγουσιν.” ἀλλὰ καὶ ὁ τραγῳδοποιὸς Αἰσχύλος ἐν Προμηθεῖ τῷ Λυομένῳ εὐθὺς ἀρχόμενος τῆς τραγῳδίας τὸν ποταμὸν Φᾶσιν τέρμονα καλεῖ γῆς τε τῆς Ἀσίας καὶ τῆς Εὐρώπης.

§ 8.6.16 Κἀκεῖνο δέ μοι ἐν τῷ παρόντι εἰρήσεται, ὡς τούτων δὴ τῶν τὰ τοιαῦτα σοφῶν οἱ μὲν τὴν Μαιῶτιν οἴονται Λίμνην ἀπεργάζεσθαι τὸν Εὔξεινον Πόντον, καὶ αὐτοῦ τὸ μὲν ἐν ἀριστερᾷ, τὸ δὲ ἐν δεξιᾷ τῆς Λίμνης χωρεῖν, μητέρα τε διὰ τοῦτο τοῦ Πόντου καλεῖσθαι τὴν Λίμνην.

§ 8.6.17 ταῦτά τέ φασι τεκμηριούμενοι, ὅτι δὴ ἐκ τοῦ καλουμένου Ἱεροῦ ἡ τούτου δὴ τοῦ Πόντου ἐκροὴ ἐπὶ Βυζαντίου καθάπερ τις ποταμὸς κάτεισι, καὶ ἀπ’ αὐτοῦ πέρας εἶναι τοῦτο τοῦ Πόντου οἴονται

§ 8.6.18 οἱ δὲ τοῦ λόγου κατηγοροῦντες ἀποφαίνουσιν ὅτι δὴ μία τις ἐξ Ὠκεανοῦ ξύμπασα ἡ θάλασσα οὖσα καὶ οὐδαμῆ ἑτέρωθι ἀπολήγουσα ἐς γῆν τὴν Λαζῶν κατατείνει, πλήν γε εἰ μή τις, φασί, τὸ ἐν τοῖς ὀνόμασι διάλλασσον ἑτερότητα εἴπῃ, ὅτι δὴ τὸ ἐνθένδε ἡ θάλασσα Πόντος ὠνόμασται.

§ 8.6.19 Εἰ δὲ τὰ ῥεύματα ἐκ τοῦ Ἱεροῦ καλουμένου κάτεισιν ἐς Βυζάντιον, οὐδὲν τοῦτο πρᾶγμα. τὰ γὰρ ἐν πορθμοῖς ἅπασι ξυμπίπτοντα πάθη οὐδενὶ λόγῳ φαίνεται εἴκοντα, οὐδέ τις αὐτὰ φράσαι πώποτε ἱκανὸς γέγονεν.

§ 8.6.20 ἀλλὰ καὶ ὁ Σταγειρίτης Ἀριστοτέλης, σοφὸς ἀνὴρ ἐν τοῖς μάλιστα, ἐν Χαλκίδι τῇ τῆς Εὐβοίας τούτου δὴ ἕνεκα γεγονώς, κατανοῶν τε τὸν ταύτῃ πορθμόν, ὅνπερ Εὔριπον ὀνομάζουσι, καὶ λόγον τὸν φυσικὸν ἐς τὸ ἀκριβὲς διερευνᾶσθαι βουλόμενος, ὅπως δὴ καὶ ὅντινα τρόπον ἐνίοτε μὲν τὰ τοῦ πορθμοῦ τούτου ῥεύματα ἐκ δυσμῶν φέρεται, ἐνίοτε δὲ ἐξ ἡλίου ἀνατολῶν, καὶ κατὰ ταῦτα πλεῖν τὰ πλοῖα ξύμπαντα ἐνταῦθα ξυμβαίνει. ἢν δέ ποτε τοῦ ῥοῦ ἐξ ἀνίσχοντος ἡλίου ἰόντος, ἀρξαμένων τε τῶν ναυτῶν ἐνθένδε ξὺν τῇ τοῦ ῥοθίου ἐπιρροῇ ναυτίλλεσθαι, ᾗπερ εἰώθει, ἀπ’ ἐναντίας αὐτοῦ τὸ ῥεῦμα ἴῃ, ὅπερ πολλάκις ἐνταῦθα φιλεῖ γίνεσθαι, ἀναστρέφει μὲν τὰ πλοῖα ταῦτα εὐθὺς ἔνθεν ὥρμηται, τὰ δὲ ἄλλα ἐκ δυσμῶν ἐπὶ θάτερα πλεῖ, καίπερ αὐτοῖς τῶν ἀνέμων τινὸς ὡς ἥκιστα ἐπιπνεύσαντος, ἀλλὰ γαλήνης τε βαθείας τινὸς καὶ νηνεμίας ἐνταῦθα οὔσης, ταῦτα ὁ Σταγειρίτης ἐννοῶν τε καὶ ἀνακυκλῶν ἐπὶ χρόνου μῆκος, δυσθανατῶν ἐπὶ ξυννοίᾳ ἀφίκετο ἐς τὸ μέτρον τοῦ βίου.

§ 8.6.21 οὐ μὴν ἀλλὰ κἀν τῷ τὴν Ἰταλίαν τε καὶ Σικελίαν διείργοντι πορθμῷ πολλὰ τῷ παραλόγῳ γίνεσθαι πέφυκε. δοκεῖ γὰρ ἐκ τοῦ Ἀδριατικοῦ καλουμένου πελάγους τὸ ῥεῦμα ἐκεῖσε ἰέναι.

§ 8.6.22 καίτοι ἐξ Ὠκεανοῦ καὶ Γαδείρων ἡ τῆς θαλάσσης πρόοδος γίνεται. ἀλλὰ καὶ ἴλιγγοι ἐξαπιναίως ἐνταῦθα συχνοὶ ἀπ’ οὐδεμιᾶς ἡμῖν φαινομένης αἰτίας τὰς ναῦς διαχρῶνται.

§ 8.6.23 καὶ διὰ τοῦτο οἱ ποιηταὶ λέγουσι πρὸς τῆς Χαρύβδεως ῥοφεῖσθαι τὰ πλοῖα, ὅσα ἂν τύχῃ τηνικάδε ὄντα ἐν τῷ πορθμῷ τούτῳ.

§ 8.6.24 οὗτοι δὲ ταῦτα δὴ ἅπαντα οἴονται τὰ πλείστῳ παραλόγῳ ἐν πᾶσι ξυμβαίνοντα τοῖς πορθμοῖς, ἐκ τῆς ἄγχιστα οὔσης ἑκατέρωθεν ἠπείρου ξυμβαίνειν· βιαζόμενον γάρ φασι τῇ στενοχωρίᾳ τὸ ῥόθιον ἐς ἀτόπους τινὰς καὶ λόγον οὐκ ἐχούσας ἀνάγκας χωρεῖν.

§ 8.6.25 Ὥστε εἰ καὶ ὁ ῥοῦς ἐκ τοῦ Ἱεροῦ καλουμένου ἐς Βυζάντιον δοκεῖ φέρεσθαι, οὐκ ἄν τις τήν τε θάλασσαν καὶ τὸν Εὔξεινον Πόντον ἀπολήγειν ἰσχυρίσαιτο ἐνταῦθα εἰκότως.

§ 8.6.26 οὐ γὰρ ἐπὶ στερρᾶς τινὸς ὁ λόγος ὅδε φύσεως ἕστηκεν, ἀλλ’ ἡ στενοχωρία κἀνταῦθα νικάτω. οὐ μὴν οὐδὲ παντάπασι τὸ τοιοῦτον ταύτῃ πη ἔχει.

§ 8.6.27 λέγουσι γὰρ οἱ ἀσπαλιεῖς τῶν τῇδε χωρίων ὡς οὐχ ὅλος δὴ εὐθὺ τοῦ Βυζαντίου ὁ ῥοῦς κάτεισιν, ἀλλ’ αὐτοῦ τὰ μὲν ἄνω, ἅπερ ἡμῖν διαφανῆ ἐστί, κατὰ ταῦτα ἰέναι ξυμβαίνει, τὰ μέντοι ἔνερθεν, ἵνα δὴ ἄβυσσός ἐστί τε καὶ ὠνόμασται, τὴν ἐναντίαν τοῖς ἄνω διαρρήδην χωρεῖν, ἔμπαλίν τε τοῦ φαινομένου ἐσαεὶ φέρεσθαι.

§ 8.6.28 ταῦτά τοι, ἐπειδὰν ἄγραν μετιόντες ἰχθύων τὰ λίνα ἐνταῦθά πη ἀπορρίψωσι, ταῦτα δὲ ἀεὶ τῷ ῥεύματι βιαζόμενα τὴν ἐπὶ τὸ Ἱερὸν φέρεσθαι.

§ 8.6.29 Ἐν δὲ Λαζικῇ πανταχόθεν ἡ γῆ τῆς θαλάσσης ἀποκρουομένη τὴν πρόοδον καὶ ἀναχαιτίζουσα τὸν αὐτῆς δρόμον, πρῶτόν τε καὶ μόνον ἀπολήγειν αὐτὴν ἐνταῦθα ποιεῖ, τοῦ δημιουργοῦ δηλονότι τὰ ὅρια σφίσι τῇδε θεμένου.

§ 8.6.30 ἁπτομένη γὰρ ἡ θάλασσα τῆς ταύτῃ ἠϊόνος οὔτε πρόσω χωρεῖ οὔτε πη ἐς ὕψος ἐπαίρεται μεῖζον, καίπερ πανταχόθεν ἀεὶ περιρρεομένη ποταμῶν ἐκβολαῖς ἀναρίθμων τε καὶ ὑπερφυῶν ἄγαν, ἀλλ’ ἀναποδίζουσα ὀπίσω ἐπάνεισιν αὖθις καὶ μέτρον διαριθμουμένη τὸ ταύτης ἴδιον, διασώζει τὸν ἐξ αὐτῆς ὅρον, ὥσπερ τινὰ δειμαίνουσα νόμον, ἀνάγκῃ τε τῇ ἀπ’ αὐτοῦ ἐς τὸ ἀκριβὲς σφιγγομένη μή τι τῶν ξυγκειμένων ἐκβᾶσα φανείη.

§ 8.6.31 τὰς γὰρ ἄλλας ἁπάσας τῆς θαλάσσης ἀκτὰς οὐκ ἀπ’ ἐναντίας αὐτῇ, ἀλλ’ ἐκ πλαγίου ξυμβαίνει κεῖσθαι. ἀλλὰ περὶ μὲν τούτων γινωσκέτω τε καὶ λεγέτω ἕκαστος ὅπη αὐτῷ δ φίλον.

Source Colophon

Greek source text from the PerseusDL canonical Greek repository file tlg4029.tlg001.perseus-grc2.xml, inspected locally for this translation unit.

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