An annotated translation of Aristotle’s short treatise De motu animalium is designed to supplement a discussion of Theophrastus’ Metaphysics, Meteorology and a selection of the fragments of his lost scientific works, eps. Theophrastus’ critique of Aristotelian teleology and the idea of the first mover. The treatise is translated into Russian for the first time.

In general, Proclus had intimate relations with gods, but Asclepius seems to assist him all his life: the young Proclus miraculously recovered when the son of Asclepius, Telesphorus, appeared to him in a dream; in a more advanced age the patron of medicine saved him again, this time from arthritis; and it was Asclepius who appeared to him as a serpent “in his final illness”. The philosopher speaks about a vision of Asclepius in his Commentary to Alcibiades 166. Besides, he (...) was probably involved in the process of establishing an Asclepian cult in his home country. It is against this background that one may look at the Neoplatonic attitude to medicine. Having discussed first the principal philosophical interpretations of Asclepius found in Apuleus, Aelianus, Macrobius, Julian, Porphyry, Iamblichus, Proclus, Damascius, etc., we turn to Proclus’ attitude to Athena and Aslepius as reflected in Marinus’ Vita Procli and finally discuss the cult of Eshmun as found in Damascius. The textual data are supported by arhcaeological evidence from the “House of Proclus” in Athens. (shrink)

Applying Euclidean algorithm to the main dimensions of Parthenon stylobate, we conclude that this stylobate was marked with 0.286 m foot. This measure fits 15 times in the interaxial column spacing, 108 times in the width of the stylobate and 243 times in its length, so the ratio of the width to the length is exactly 4 to 9. The same 0.286 m foot is recovered from the dimensions of Hephaisteion stylobate. However, applying the same analytical method to other Periclean (...) Doric temples, we obtain other stylobate foot lengths, different for every building. (shrink)