This chapter presents a revised, annotated translation of the Periplous (Circumnavigation) erroneously attributed to Skylax of Karyanda (Chapter 2 of this volume) but most likely written in 338–335 BC (conceivably by Dikaiarchos of Messana, Chapter 9), together with selected testimonia and fragments arranged as seven extracts. The translation reflects recent improvements to the Greek text. The chapter introduction characterizes the author’s conception of continental divisions and of the inhabited world as a sequence of ethnic regions. His focus on coastal topography, baldly enumerated, may reflect the aim of calculating the ‘length’ of each continent. This idiosyncratic work may have been intended for circulation only within Aristotle’s Peripatos (Lyceum); its impact seems to have been limited, other than perhaps upon Dikaiarchos and the late antique Euxine (Chapter 36). A new map summarizes the author’s clockwise ‘progress’ round the Mediterranean and Black Sea, while a second shows the key points in his portrayal of Greece and the Aegean.

This chapter presents new, annotated translations of the testimonia and fragments of the geographical writings of the philosopher Dikaiarchos of Messana (late 4th BC), arranged into 15 extracts. The chapter introduction identifies his innovative focus upon physical geography. A new map illustrates Dikaiarchos’ concept of a central parallel of latitude bisecting the inhabited portion of the world; in devising this, he may have been building upon Eudoxos of Knidos (Chapter 6 of this volume). He may have pioneered the measurement of the heights of mountains using triangulation, and the use of noonday shadows to estimate the circumference of the Earth, a technique which Eratosthenes famously took further (Chapter 12) and which in effect adopts the concept of a meridian of longitude.

Throughout the many centuries of their existence, the Academy, the Peripatos, the Garden, and the Stoa complemented and competed with each other in promoting distinctive ways of being in the world. The development of their philosophical thought amid the historical and topographical realities of ancient Athens turned their adherents into enduring models of how people should think, act, live, and die.