The Ancient Mediterranean Religions Index Database

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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
alexander	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 263 Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 223 Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 270 Faraone (1999), Ancient Greek Love Magic, 125 Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 193, 330 Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 153 Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 421, 844, 976 Katzoff(2005), Law in the Documents of the Judaean Desert, 14, 94, 125, 189 Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 58 Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 339, 351 Legaspi (2018), Wisdom in Classical and Biblical Tradition, 144, 160, 169 Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 258 Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 222 Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 27, 86, 88, 99, 215, 291 Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 13, 15 Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 194 Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 195, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216 Pinheiro et al. (2015), Philosophy and the Ancient Novel, 151 Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 9, 31, 42, 43, 46, 48
alexander's, comment on, epicurus	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 42
alexander's, teachings, adoption as master-metaphor in christian divine sonship	Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 163, 164
alexander, a. di lella, skehan, patrick w., and	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 295
alexander, acoemetus	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 146
alexander, aegina, p. aelius	Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 156
alexander, aetolus	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 144
alexander, alexander, i of epirus molossus	Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 222
alexander, alexander, severus, m. aurel[l]ius severus	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 227, 237
alexander, alexandria, , bishop of	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 339
alexander, altmann	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 75
alexander, and arius, constantine, letter to	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 122, 145
alexander, and roman generals	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 134
alexander, and sign	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 127
alexander, and the gymnosophists	Pinheiro et al. (2015), Philosophy and the Ancient Novel, 148
alexander, and, jerusalem, gaius julius	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 265, 270
alexander, antiphilus, his philip, and athena	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 259, 261, 262
alexander, antony, mark antony, and defeat of	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 25
alexander, archelaus i of cappadocia, father-in-law to herods son	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 114
alexander, aristotle, as teacher of	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 79
alexander, aristotle, defended by	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 40
alexander, aristotle, his advice to	Isaac (2004), The invention of racism in classical antiquity, 181, 299, 300
alexander, arrian, speech attributed by him to	Isaac (2004), The invention of racism in classical antiquity, 298, 299
alexander, arweiler	Fielding (2017), Transformations of Ovid in Late Antiquity. 111
alexander, as name of honour	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 152
alexander, at the issus, helena, and	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 275, 279
alexander, augustus, as	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 44, 184
alexander, balas	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 303, 340, 430, 1092 Gera (2014), Judith, 175 Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 121, 138, 139, 140, 141, 142, 143, 227 Levine (2005), The Ancient Synagogue, The First Thousand Years, 125 Schwartz (2008), 2 Maccabees, 13, 404 Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 222 Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 165
alexander, beck	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 173
alexander, bishop of constantinople	Amsler (2023), Knowledge Construction in Late Antiquity, 110
alexander, bishop of jerusalem	Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 7
alexander, brother of philo	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 18
alexander, böhlig	Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 113
alexander, caesar, behaves like	Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 393, 394, 395
alexander, caesar, caius iulius caesar, emulator of	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 80, 81, 207, 208, 209, 213, 214, 233, 269
alexander, caesar, compared with	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 76, 80, 155, 156
alexander, caesar, gaius julius, as	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 183
alexander, callisthenes, historian, aroused pity in his history of	Feldman (2006), Judaism and Hellenism Reconsidered, 415
alexander, cassius, c. longinius cassius, and revolts by peitholaus and by	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 26
alexander, church building by	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 252
alexander, claudius, restores apelles’ painting of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 253, 257
alexander, comicus	Gorain (2019), Language in the Confessions of Augustine, 70
alexander, compilation in bavli tamid	Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 201, 202, 203, 204, 212, 213, 224, 225, 227, 228, 229, 230, 231, 234, 235
alexander, compilation in bavli tamid, textual history of	Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 206, 207
alexander, conze	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 243
alexander, coppersmith	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 359
alexander, curtius rufus, quintus, on	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 162
alexander, damon of	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 33
alexander, darius, defeat of by	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 146, 147
alexander, deacon in laodicea	Huttner (2013), Early Christianity in the Lycus Valley, 275
alexander, debt-slavery, edict of tiberius julius	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 106, 107, 108
alexander, defeated by, gabinius	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 25, 80
alexander, demosthenes, and	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 61
alexander, dio, of prusa, on the virtues of	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 451
alexander, dionysus, and	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 162 Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 48, 74, 75, 77
alexander, divinity, of	Wolfsdorf (2020), Early Greek Ethics, 693, 694
alexander, doctor from phrygia	de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 167
alexander, documents, official, in romance of	Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 26
alexander, dramatis personae	Culík-Baird (2022), Cicero and the Early Latin Poets, 143
alexander, egypt, edict, tiberius	Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 337
alexander, elder	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 21, 234
alexander, elizabeth	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 32
alexander, elizabeth shanks	Alexander (2013), Gender and Timebound Commandments in Judaism. 8, 28, 29, 33, 53, 58, 114, 121, 128, 176, 190, 197 Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 158, 170 Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 244
alexander, emperor, severus	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 126, 183, 330, 360 Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 355, 378, 422, 473, 478, 523
alexander, ennius	Culík-Baird (2022), Cicero and the Early Latin Poets, 143 Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 147
alexander, ephesian	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 604
alexander, epiphanes	Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 107
alexander, euripides	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 553, 554 Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 75, 76, 83
alexander, euripides, dramas by	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 173, 177
alexander, fictitious knight	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 139
alexander, forms, platonic, rejected by	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 43
alexander, from hierapolis	Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 130
alexander, gaius julius philo, ?, alexandria, , philo of	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 267
alexander, gaius julius, ‘the alabarch’	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277
alexander, germanicus caesar, and	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 28, 230
alexander, golitzin	Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 100
alexander, guttmann	Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 183, 187, 189, 195
alexander, hannibal, hannibal barca, as	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 182, 184
alexander, harpalus, treasurer of	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 81, 83
alexander, harps/psalteries, and	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 61
alexander, hecuba, and	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 553, 554
alexander, his sources, strabo, on aristotle’s advice to	Isaac (2004), The invention of racism in classical antiquity, 417, 418
alexander, historians, of	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 75, 77
alexander, hyrcanus ii, and	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 24, 25, 130
alexander, i	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 52, 59, 108 Miltsios (2023), Leadership and Leaders in Polybius. 59
alexander, i of macedon	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 126 Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 47 Mikalson (2003), Herodotus and Religion in the Persian Wars, 84, 87, 88, 112 Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 8, 159, 160, 171, 192 Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 27
alexander, i the molossian	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 162
alexander, i the philhellene	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 141
alexander, i, ptolemy x	Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 144
alexander, ii of russia	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 296
alexander, iii	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 38, 39, 57, 58, 59, 188, 231 Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 140, 141 Wilding (2022), Reinventing the Amphiareion at Oropos, 81, 89, 98, 125, 150, 168, 169
alexander, iii of macedon	Athanassaki and Titchener (2022), Plutarch's Cities, 26, 27, 28, 116, 120, 121, 153, 154, 172, 173, 174, 184, 185, 199, 200, 201, 202, 209, 210, 211, 212, 223, 224, 225, 226, 227, 247, 275, 314, 315, 316, 317 Mikalson (2003), Herodotus and Religion in the Persian Wars, 215
alexander, iii of macedon vii	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 8, 15, 44, 45, 46, 48, 56, 80, 83, 84, 85, 93, 100, 105, 106, 107, 109, 116, 119, 120, 121, 123, 126, 127, 128, 136, 137, 138, 140, 141, 142, 143, 144, 146, 149, 150, 152, 154, 155, 156, 157, 158, 161, 162, 163, 164, 165, 167, 169, 170, 171, 172, 175, 177, 178, 179, 180, 185, 186, 193, 197, 200, 203, 206, 208, 260, 266, 309, 313, 316, 320, 324, 351, 369, 371, 372, 374, 386, 391, 392, 399, 407, 410, 416
alexander, iii of makedon	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 54, 65, 73, 75, 78, 81, 86, 90, 91, 99, 100, 102
alexander, iii the great	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 123, 153, 154
alexander, iii, the great	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 173, 174, 175, 177, 178 Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 166, 201, 219, 236, 247, 352, 363
alexander, iii, the great corpse of	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 184
alexander, iii, the great gordian knot	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 106, 177
alexander, iii, the great lysimachos and	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 188
alexander, iii, the great marble head, from sagalassos	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 177
alexander, iii, the great of macedon	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 61 Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 27, 43, 69, 71, 72, 83, 86, 87, 112, 188, 331, 342, 344
alexander, iii, the great of macedon, and divine kingship	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 250
alexander, iii, the great of macedon, and professional actors	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 149
alexander, iii, the great of macedon, and professional musicians	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 157, 158, 159, 168
alexander, iii, the great of macedon, patronage of poets	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 128, 129, 130, 131
alexander, iii, the great of macedon, royal banquets	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 161, 162, 163, 164, 165
alexander, iii, the great pompey the great and	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 286, 292
alexander, iii, the great trajan and	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 345
alexander, iii, ‘the great’	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 29, 30, 31, 63, 72, 73, 74, 76, 80, 125, 134, 155, 156, 170 Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 318, 334, 338, 340, 346
alexander, iii, ‘the great’, and cleitus	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 72, 74
alexander, iii, ‘the great’, and panhellenism	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 72, 73, 74
alexander, iii, ‘the great’, and self in dialogue	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 72, 73, 74, 75
alexander, iii, ‘the great’, compared with caesar	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 76, 80, 155, 156
alexander, iii, ‘the great’, of macedon	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 11, 20, 26, 27, 30, 31, 32, 33, 40, 46, 76, 147
alexander, iii, ‘the great’, of macedon, and actors	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 34, 35, 74, 81
alexander, iii, ‘the great’, of macedon, and dionysus	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 30, 47, 48, 71, 75, 77, 83
alexander, iii, ‘the great’, of macedon, and greek drama	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 74
alexander, iii, ‘the great’, of macedon, and musical contests	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 32, 33
alexander, iii, ‘the great’, of macedon, and satyrs	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 76
alexander, iii, ‘the great’, of macedon, and the agen, satyrplay	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 28, 73, 74, 75, 83
alexander, iii, ‘the great’, of macedon, and theatre construction	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 20, 26
alexander, iii, ‘the great’, of macedon, and theatre festivals	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 22, 32, 33
alexander, iii’s harpalos treasurer	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 96
alexander, images of	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 175, 300
alexander, imitation of caracalla, roman emperor	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 162, 167, 168, 169, 171, 176
alexander, in alexander, second martyr named palaestina	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 212
alexander, in arian conflict	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 247, 249
alexander, invades, persia	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 256
alexander, iv	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 177
alexander, iv of macedon	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 126, 143, 145, 146, 165, 166, 173
alexander, j.	Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 195
alexander, j., graham	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 281, 582
alexander, jannaeus	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 77, 78, 79 Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 28, 44, 47 Bickerman and Tropper (2007), Studies in Jewish and Christian History, 276, 633 Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 184, 186, 210 Gera (2014), Judith, 43, 156, 175 Goodman (2006), Judaism in the Roman World: Collected Essays, 41 Hachlili (2005), Jewish Funerary Customs, Practices And Rites In The Second Temple Period, 36 Levine Allison and Crossan (2006), The Historical Jesus in Context, 16, 17, 127 Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 171, 173 Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 211 Schiffman (1983), Testimony and the Penal Code, 71 Schwartz (2008), 2 Maccabees, 168, 437 Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 47, 56, 59 Stuckenbruck (2007), 1 Enoch 91-108, 212, 510 Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 189, 216, 219, 220, 221, 225, 227, 228, 240, 242, 342 Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 8, 68 Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 151, 537 van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 110, 113, 116, 122, 126, 172, 177
alexander, jannaeus, appointed governor of idumea by	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 174
alexander, jannaeus, hasmonean alexander, the great king, coinage of	Feldman (2006), Judaism and Hellenism Reconsidered, 21
alexander, jannaeus, hasmoneans	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 111 Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 232
alexander, jannaeus, king, emperor	Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 142
alexander, jannaeus, mercenary force of	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 59
alexander, jannaeus, parallel in josephus of story	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 157
alexander, janneaus	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 136
alexander, janneus	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 21, 42, 47, 100, 103, 119 Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 123 Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 118
alexander, jewish	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 39
alexander, jewish governor of egypt, tiberius julius	Feldman (2006), Judaism and Hellenism Reconsidered, 68
alexander, jewish governor of tiberius julius egypt, assimilated jew	Feldman (2006), Judaism and Hellenism Reconsidered, 69
alexander, jones	Amsler (2023), Knowledge Construction in Late Antiquity, 155, 158, 164, 171, 178, 182 Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 538
alexander, julia avita mamaea, mother of severus	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 355
alexander, julius gaius	Levine Allison and Crossan (2006), The Historical Jesus in Context, 297
alexander, julius t.	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 165, 167
alexander, kerrigan	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 167
alexander, king of the molossians	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 83
alexander, kluge	Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 74
alexander, knidos, kohut	Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 272
alexander, kohut	Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 44
alexander, life of	Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 9, 192
alexander, links with, elagabalus, roman emperor, severus	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 198
alexander, loveday	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 298
alexander, lucian	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 783 Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 194 Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 161
alexander, lyres/lyrody/citharas/citharists, and	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 61
alexander, m., aurelius severus	Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 89
alexander, mantis	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 127
alexander, mantissa	Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 228, 241, 242, 245
alexander, marcus	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 108
alexander, marcus julius	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 264, 266, 267, 269, 270, 272
alexander, martyr	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 101, 107, 111, 161
alexander, martyr at lugdunum	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 30, 31, 104, 172, 219, 221, 222, 223, 227, 228, 242
alexander, martyr from eumeneia	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 104, 182, 216, 218, 219
alexander, martyr in laodicea	Huttner (2013), Early Christianity in the Lycus Valley, 341
alexander, martyr in palaestina	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 212
alexander, masculinity, of	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 111
alexander, mazarakis ainian	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 230, 231, 278
alexander, meeus	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 164
alexander, memorabilia in rome, forum of augustus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 253, 256
alexander, montanist	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 46, 47, 102, 104, 182, 216, 217, 218, 219, 242
alexander, mosaic, alexander, the great and the	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 53, 140, 275, 279
alexander, neil	Osborne (1996), Eros Unveiled: Plato and the God of Love. 42
alexander, nicev	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 294
alexander, nussbaum, m., on fate	Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 242, 245, 246, 249
alexander, of abnoteichos	Dobroruka (2014), Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature, 86, 107, 152
alexander, of abonoteichos	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 198
alexander, of abonoteichus	Nicklas and Spittler (2013), Credible, Incredible : The Miraculous in the Ancient Mediterranean. 5, 15, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106
alexander, of abonouteichos	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 8, 80, 86, 91, 92, 93, 94, 98, 100, 101, 102, 104, 105, 106, 107, 109, 110, 111 Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 151, 155, 156, 176, 183, 185, 186, 187, 189
alexander, of abonouteichos, and philosophical schools	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 109
alexander, of abonouteichos, and pythagorean ideas	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 109
alexander, of abonouteichos, and similarities to non-greek priesthood	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 111
alexander, of abonouteichos, and theological issues	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 106, 107
alexander, of abonouteichos, background and social status of	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 91, 92
alexander, of abonouteichos, cult of	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 86
alexander, of abonouteichos, fictional pedigree of	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 92, 93, 94
alexander, of abonouteichos, healing by	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 101
alexander, of abonouteichos, links with roman officials	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 101, 102, 110, 111
alexander, of abonouteichos, methods of divination	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 104
alexander, of abonuteichos	Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 43, 77, 78, 79, 178 Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 149, 154 Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 72, 73 Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 274 Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 28, 117, 228, 566, 578, 620
alexander, of abonuteichos, lucian, life of	Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 272, 273, 274
alexander, of abonuteichus	Johnston (2008), Ancient Greek Divination, 169
alexander, of abonuteichus, pseudoprophet	Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 21, 74
alexander, of abunoteichos	Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 138
alexander, of abunouteichos	Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 400
alexander, of aegae	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 68, 71
alexander, of aetolia	Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 70
alexander, of aetolia, tragic poet	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 219
alexander, of alexandria,	Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 25 Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 163, 164 Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 28, 130, 131, 132, 133, 134, 135, 136, 137, 138, 151, 157, 161, 162, 194, 195, 197, 233 de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 212
alexander, of antioch	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 80
alexander, of aphrodiasis	Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 231
alexander, of aphrodisia	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 295
alexander, of aphrodisias	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 56 Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 504 Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 75, 106, 109, 112, 164 Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 23 Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 27 Celykte (2020), The Stoic Theory of Beauty. 109, 110, 111, 112, 117 Champion (2022), Dorotheus of Gaza and Ascetic Education, 51 Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 129, 130 Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 53, 123, 313, 314, 333, 353, 354, 362, 364, 365 Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 479, 480, 574 Dillon and Timotin (2015), Platonic Theories of Prayer, 30, 140 Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 219 Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 99, 162, 163, 171, 173, 174, 224, 225 Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 6, 10, 12, 18, 19, 20, 21, 22, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 252, 258 Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 238 Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 25, 38, 132, 134, 164, 167, 181, 188, 189, 190, 239, 240, 279, 280, 309 Graver (2007), Stoicism and Emotion, 241 Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 228, 241, 242, 243, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256 Horkey (2019), Cosmos in the Ancient World, 92, 99, 152 Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 70, 100, 109 James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 28, 31, 158 Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 16, 33, 43 Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 206 Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 18, 40 Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 151, 302 Maso (2022), CIcero's Philosophy, 84, 99, 122 Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 19 O'Brien (2015), The Demiurge in Ancient Thought, 89 Schibli (2002), Hierocles of Alexandria, 333, 340 Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 59 Segev (2017), Aristotle on Religion, 36, 37, 92, 95, 99 Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 7 Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 245, 351 Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 145, 146, 211 Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 150, 158 Vazques and Ross (2022), Time and Cosmology in Plato and the Platonic Tradition, 115, 215 Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 83, 131, 143 Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 12, 37, 38, 39 Wolfsdorf (2020), Early Greek Ethics, 246 Wynne (2019), Horace and the Gift Economy of Patronage, 237 Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 29, 30, 31, 32, 33, 34, 35, 36, 40, 41, 42, 43, 44, 45, 46, 47, 48, 52, 53, 54, 56, 57, 58, 59, 60, 61, 63, 68, 72, 74, 82, 83, 84 d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 23, 34, 181, 250 Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 148
alexander, of aphrodisias, and agency	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 141
alexander, of aphrodisias, aristotelian, cause need not be like effect	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 85
alexander, of aphrodisias, aristotelian, distinguished cognitive and practical command centres	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 262, 263
alexander, of aphrodisias, aristotelian, emotions follow bodily states	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 261, 263, 264
alexander, of aphrodisias, aristotelian, interruption of form terminates self	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 243
alexander, of aphrodisias, aristotelian, proairesis involved in all action that is upto us	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 327, 328, 332
alexander, of aphrodisias, aristotelian, soul is a form and capacity, not a blend, or harmony, but supervenes on a blend	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 261, 262, 267
alexander, of aphrodisias, aristotelian, stochastic arts	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 171
alexander, of aphrodisias, commentary on aristotle’s physics	Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 31, 34, 40, 44, 57
alexander, of aphrodisias, importance of for simplicius	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 121, 122, 126
alexander, of aphrodisias, on aristotle's physics	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 119
alexander, of aphrodisias, on mixture	Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 30
alexander, of aphrodisias, on order in nature	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 40, 41, 42, 43
alexander, of aphrodisias, reports stoic theory of destiny	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 159
alexander, of aphrodisias, similarity to plotinus	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 42
alexander, of aphrodisias, world soul, cosmic soul	Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 34, 35, 36, 40, 41
alexander, of cappadocia	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 12
alexander, of cotiaeum	Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 4, 16, 134
alexander, of cotyaeum	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 285, 367, 371
alexander, of epirus	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 152
alexander, of gaza, volunteer	de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 177, 178
alexander, of hales	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 219, 317
alexander, of hales, on spiritual senses	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 28
alexander, of jerusalem	Huttner (2013), Early Christianity in the Lycus Valley, 98 Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 17
alexander, of lycopolis	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 109 Beduhn (2013), Augustine's Manichaean Dilemma, vol. 1, 57, 80, 81, 88, 95, 124, 184, 308, 310, 312, 313, 315, 318, 319, 320, 321, 322, 323, 358 Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 276, 277, 278, 279, 280, 281 Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 246 Osborne (2001), Irenaeus of Lyons, 70 Richter et al. (2015), Mani in Dublin: Selected Papers from the Seventh International Conference of the International Association of Manichaean Studies, 37, 40, 44, 192 Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 91 Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 35
alexander, of macedon	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 354, 359, 377, 380, 421, 449, 459, 469, 572, 574 Isaac (2004), The invention of racism in classical antiquity, 181, 185, 186, 223, 298, 299, 300 Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 59 Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 60, 61, 181 Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 60, 61, 181
alexander, of macedon, adopts an eastern style	Isaac (2004), The invention of racism in classical antiquity, 299
alexander, of macedon, advice given to	Isaac (2004), The invention of racism in classical antiquity, 29
alexander, of macedon, histories of	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 451, 453, 459
alexander, of macedon, life of	Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 40, 75
alexander, of macedon, sources for his ideology	Isaac (2004), The invention of racism in classical antiquity, 299, 300
alexander, of macedonia, the great	Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 183, 375, 467
alexander, of pherae	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 20 Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 40, 102
alexander, of pleuron, aetolus	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 95, 101, 335, 336
alexander, of seleucia	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 67, 77, 78, 79, 80, 81, 82 Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 308
alexander, of tralles	Champion (2022), Dorotheus of Gaza and Ascetic Education, 51, 52
alexander, of troy	Mikalson (2003), Herodotus and Religion in the Persian Wars, 142, 146, 154, 155
alexander, of troy, paris	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 28, 29, 36, 42
alexander, olympias, mother of	Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 93 Gorain (2019), Language in the Confessions of Augustine, 43
alexander, on contact between peoples, strabo, on aristotle’s advice to	Isaac (2004), The invention of racism in classical antiquity, 92
alexander, on divine nature	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 253
alexander, on environmental determinism, strabo, on aristotle’s advice to	Isaac (2004), The invention of racism in classical antiquity, 91, 92, 93
alexander, on europe, strabo, on aristotle’s advice to	Isaac (2004), The invention of racism in classical antiquity, 92
alexander, on gauls and germans as related, strabo, on aristotle’s advice to	Isaac (2004), The invention of racism in classical antiquity, 418
alexander, on romanization as corrupting, strabo, on aristotle’s advice to	Isaac (2004), The invention of racism in classical antiquity, 242
alexander, on sardinia, strabo, on aristotle’s advice to	Isaac (2004), The invention of racism in classical antiquity, 408
alexander, on scythians, strabo, on aristotle’s advice to	Isaac (2004), The invention of racism in classical antiquity, 242
alexander, on the gauls, strabo, on aristotle’s advice to	Isaac (2004), The invention of racism in classical antiquity, 417, 418
alexander, on the opposition between mountain and plain strabo, on aristotle’s advice to	Isaac (2004), The invention of racism in classical antiquity, 407, 408, 409
alexander, on the roman army and romanization as stabilizing, strabo, on aristotle’s advice to	Isaac (2004), The invention of racism in classical antiquity, 204, 244, 408, 417, 418
alexander, on the roman empire, strabo, on aristotle’s advice to	Isaac (2004), The invention of racism in classical antiquity, 91, 92, 204
alexander, p.	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 93, 169
alexander, p. s.	Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 159
alexander, palestinian martyr	de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 170
alexander, paris	Bernabe et al. (2013), Redefining Dionysos, 247, 374, 402 Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 84, 212, 281 Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 37, 46, 47, 219 Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 185, 186
alexander, parmenion, letter to	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 157, 163
alexander, passover riots, janneus	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 262
alexander, peloplaton	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 70 Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 14
alexander, peloplaton, of seleuceia	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 456
alexander, peri ioudaion polyhistor	Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 44, 45
alexander, persians, worship of	Wolfsdorf (2020), Early Greek Ethics, 693
alexander, philalethes, physician	Huttner (2013), Early Christianity in the Lycus Valley, 171, 172
alexander, philip	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 49 Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 137
alexander, philip s.	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 283, 286, 300 Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 15, 60, 71, 103
alexander, philo’s brother	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 21
alexander, plato, challenged by	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 40
alexander, plotinus, influenced by	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 41, 42
alexander, plutarch	Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 208
alexander, plutarch, historian, view of	Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 340, 341, 344, 359
alexander, plutarch, on royal banquets of	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 162
alexander, plutarchus, life of	Pinheiro et al. (2015), Philosophy and the Ancient Novel, 51
alexander, plutarch’s lives, life of	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 3, 100, 146, 299, 302
alexander, polybios, historian, view of	Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 344, 345
alexander, polyhistor	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 109 Bickerman and Tropper (2007), Studies in Jewish and Christian History, 536, 623, 625 Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 102 Bryan (2018), Authors and Authorities in Ancient Philosophy, 164 Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 79, 123, 138, 139, 371, 373, 375, 379, 391, 395, 447, 464, 475 Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 383 Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 17 Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 418 Gruen (2011), Rethinking the Other in Antiquity, 300, 303, 325, 329, 330, 338 Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 130 Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 44, 45 Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 55 Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 10, 11, 13, 14, 15, 53, 115, 124, 136, 147, 148, 149, 156, 160, 167, 180, 193, 195, 196, 206 Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 167 Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 151, 152, 154, 155, 280, 281, 282, 290, 291, 292, 293, 295, 301 Stuckenbruck (2007), 1 Enoch 91-108, 609, 634 Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 116 Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204 Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 89 Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 164 Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 18, 102, 202
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alexander, polyhistor, adler, w.	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 193
alexander, polyhistor, artapanus	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 195
alexander, polyhistor, cornelius	Woolf (2011). Tales of the Barbarians: Ethnography and Empire in the Roman West. 60, 68
alexander, polyhistor, demetrius the chronographer	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 14
alexander, polyhistor, demetrius, chronographer, preserved by	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 10, 11
alexander, polyhistor, ezekiel the tragedian	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 167
alexander, polyhistor, ezekiel, tragedian	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 167
alexander, polyhistor, freudenthal, j.	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 10, 13, 15, 53, 124, 206
alexander, polyhistor, library of	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 293, 294, 295
alexander, polyhistor, mediator of eastern wisdom, adler	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 193
alexander, polyhistor, of miletus	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 74, 75
alexander, polyhistor, philo the epic poet	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 156
alexander, polyhistor, phoenicians	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 124, 136
alexander, polyhistor, ps.-eupolemus	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 124, 136
alexander, polyhistor, rape of dinah	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 180
alexander, polyhistor, source of artapanus	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 115, 160
alexander, polyhistor, theodotus	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 130 Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 147, 148, 149, 151, 180
alexander, pompey the great and	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 28, 230
alexander, pope	Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 349, 350
alexander, portrait	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 77
alexander, priam, and	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 553, 554
alexander, proairesis	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 327, 328
alexander, ptolemy x	Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 198, 199, 200
alexander, rhetor	Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 23, 24, 26, 69, 71, 76
alexander, rofe´	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 273, 274
alexander, roman severus emperor	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 27, 262 Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 3, 66, 97, 199, 200
alexander, roman severus emperor, assassination of	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 3
alexander, roman severus emperor, elevation of	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 198
alexander, roman severus emperor, instability of reign	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 200
alexander, romance	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 93, 96, 106, 169 Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 21, 88, 97 Gruen (2011), Rethinking the Other in Antiquity, 199, 206, 267, 268, 269, 270, 271, 272 Huttner (2013), Early Christianity in the Lycus Valley, 359 Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 68, 69 Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 8 Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 310 Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 333
alexander, romance, alexander, of macedon	Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 193, 194, 197
alexander, romance, dreams, in greek and latin literature, ps.-callisthenes	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 317
alexander, romance, fatherhood, divine, in	Gruen (2011), Rethinking the Other in Antiquity, 268, 269, 270
alexander, romance, origins of	Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 200, 201, 205, 206, 207
alexander, romance, sarapis, oracular role in	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 317, 417, 418
alexander, rome, catacombs of st.	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 459
alexander, roxane, wife of	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 163
alexander, satyrs, and	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 71, 76
alexander, scipio africanus, publius cornelius, as	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 184
alexander, scot	Wynne (2019), Horace and the Gift Economy of Patronage, 23
alexander, sens	Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 110, 115, 118, 133, 138
alexander, severan emperors, and	Pinheiro et al. (2015), Philosophy and the Ancient Novel, 151
alexander, severus	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 109, 112, 113, 227, 243, 365, 366 Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 22, 27, 128 Bickerman and Tropper (2007), Studies in Jewish and Christian History, 743, 864, 865, 867 Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 307 Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 187 Brooten (1982), Women Leaders in the Ancient Synagogue, 23, 27 Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 24, 48, 49, 50, 51, 52, 53, 54, 55, 58, 59, 62, 105, 106, 109, 111, 112, 113, 114, 115, 123, 124, 129, 153, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 185, 187, 193, 194, 195, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 221, 240, 242, 244, 246, 282, 289, 290, 291, 292, 293, 294, 297, 301, 302, 307, 316 Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 52, 54, 73, 101, 191, 192, 382, 383 Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 278 Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 54, 69, 157, 212 Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 67 Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 327 Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 32, 104 Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 123 Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 132 Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 339 Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 18, 23 Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 251, 284 Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 85, 217 Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 168 Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 160 Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 1, 255, 256, 257, 266, 270, 271, 272, 283
alexander, severus, election of roman provincial governors to be modeled on jewish procedures	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 89
alexander, severus, emperor	Levine (2005), The Ancient Synagogue, The First Thousand Years, 285, 297, 382, 422 Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 259, 260, 328
alexander, severus, emperors	Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 78
alexander, severus, keeps aviaries	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 208
alexander, severus, on aurum coronarium	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 180
alexander, severus, roman emperor	Rizzi (2010), Hadrian and the Christians, 12, 14
alexander, severus, scriptores historiae augustae	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 864, 865, 866
alexander, simeon the righteous of the legend, simeon the righteous mentioned in abot	Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 70
alexander, simeon the righteous of the legend, simeon the righteous of the caligula legend	Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 70, 71, 189, 190
alexander, son of aristobulus ii	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 18
alexander, son of aristobulus ii, and hyrcanus	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 24, 25, 130
alexander, son of aristobulus ii, execution of by pompeians	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 113
alexander, son of aristobulus ii, war waged by	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 24, 25, 26
alexander, son of herod	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 212
alexander, son of herod the great	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 263, 264
alexander, son of numenius	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 219
alexander, son of polyperchon	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 114, 126, 412
alexander, sophocles	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 553, 554
alexander, statue	Athanassaki and Titchener (2022), Plutarch's Cities, 200
alexander, strabo, on aristotle’s advice to	Isaac (2004), The invention of racism in classical antiquity, 299, 300
alexander, syriarches	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 138, 141, 142
alexander, temple gates, janneus	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 262
alexander, the aetolian	Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 264
alexander, the alabarch	Goodman (2006), Judaism in the Roman World: Collected Essays, 64
alexander, the alexandri, great imitatio	Miltsios (2023), Leadership and Leaders in Polybius. 16
alexander, the army of great and intermarriage	Gruen (2011), Rethinking the Other in Antiquity, 70, 71, 72, 73
alexander, the army of great and mutiny	Gruen (2011), Rethinking the Other in Antiquity, 73, 74, 75
alexander, the false prophet	Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 185 Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 216
alexander, the false prophet, lucian	Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 164, 166, 167
alexander, the great	Amsler (2023), Knowledge Construction in Late Antiquity, 227 Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 21, 88, 89, 97, 136, 139, 140, 148, 160, 185 Augoustakis (2014), Flavian Poetry and its Greek Past, 328 Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 119 Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 20, 80, 148, 189, 190 Baumann and Liotsakis (2022), Reading History in the Roman Empire, 11, 36, 193, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217 Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 57, 198, 199, 200, 201, 208 Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 34 Beneker et al. 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A.D. 235), 363, 372 Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 138, 164, 165, 166 Poulsen (2021), Usages of the Past in Roman Historiography, 8, 9, 10, 237, 267 Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 92, 108, 158, 248 Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 384, 569 Rizzi (2010), Hadrian and the Christians, 117, 122, 133 Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 71, 128, 129, 130, 131, 132, 140, 141, 178 Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 224, 225, 227, 228, 230, 234, 235 Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 98, 99, 100, 101, 103, 105 Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 1 Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38, 41, 42, 49, 66, 99, 119, 197, 283, 298 Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 91, 171 Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 185, 186 Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 13, 14, 17, 26, 30, 49, 67, 94, 187 Schwartz (2008), 2 Maccabees, 160, 226, 340, 353, 461 Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 7, 156, 247 Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 18, 166, 297 Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 175 Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 190, 214, 215, 216, 393, 394, 395 Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 25431 Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 118, 119, 182, 367, 368, 376, 381 Stuckenbruck (2007), 1 Enoch 91-108, 113 Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 194, 196, 197, 261, 264 Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 156 Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 1, 131, 163, 344 Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 22, 23, 46, 184, 185, 200, 205, 206, 217 Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 163, 171, 192, 254, 418, 540 Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 60 Van Nuffelen (2012), Orosius and the Rhetoric of History, 109, 111, 178 Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 169, 170 Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 328 Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 54, 62 Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 33, 34, 36, 50, 173, 207, 208, 209, 210, 211, 255 Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 277 Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 100, 417 Wolfsdorf (2020), Early Greek Ethics, 651, 680, 687, 691, 692, 693, 694 Woolf (2011). Tales of the Barbarians: Ethnography and Empire in the Roman West. 63, 64, 78, 79 Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 138, 317, 333, 452 Xinyue (2022), Politics and Divinization in Augustan Poetry, 124, 125, 126, 140 Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 32 Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 144 van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 51, 59
alexander, the great achaemenids, and	Gruen (2011), Rethinking the Other in Antiquity, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75
alexander, the great and apelles	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 31, 83, 99
alexander, the great and callisthenes	Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 253, 254
alexander, the great and hercules	Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 165, 166
alexander, the great and perseus	Gruen (2011), Rethinking the Other in Antiquity, 264, 265
alexander, the great and pindar’s house	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 191
alexander, the great and samaria, ps.-hecataeus	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 138
alexander, the great and the amazons	Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 226, 227, 228
alexander, the great and the battle of issus	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 146
alexander, the great and the elders of the negev	Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 201, 202, 208, 209, 210, 211, 212, 213, 214, 215, 217, 218, 219, 220, 221, 222, 224, 225, 233, 234, 235
alexander, the great and the indian philosophers	Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 201, 202, 204, 216, 217, 222, 223, 224, 225
alexander, the great and thebes	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 75, 191
alexander, the great and, intermarriage	Gruen (2011), Rethinking the Other in Antiquity, 69, 70, 71, 72, 73, 74
alexander, the great and, persians	Gruen (2011), Rethinking the Other in Antiquity, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75
alexander, the great and, riches	Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 224, 225, 227, 228
alexander, the great anger of	Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 212, 217, 220
alexander, the great annaeus seneca, lucius, and	Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 270
alexander, the great appetite for innovation	Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 186, 187
alexander, the great as a spreader of greek culture	Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 340, 341, 344, 345, 359
alexander, the great as antitype of sapiens	Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 37
alexander, the great as augustus	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 44
alexander, the great as caesar	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 43, 183
alexander, the great as hannibal	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 182, 184
alexander, the great as new dionysos	Bernabe et al. (2013), Redefining Dionysos, 454, 455
alexander, the great attack on persia	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 147, 148
alexander, the great augustus, and	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 238, 253, 254, 256, 257, 261, 262
alexander, the great augustus, references	Jenkyns (2013), God, Space, and City in the Roman Imagination, 71, 72
alexander, the great aḫḫiyawa, “liberation” by	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 174, 175
alexander, the great by, scipio africanus, imitatio of	Augoustakis (2014), Flavian Poetry and its Greek Past, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 306, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324 Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 306, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324
alexander, the great cappadocia/cappadocians	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 177, 178
alexander, the great caria/carians	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 175, 177
alexander, the great cilicia/cilicians, anabasis of	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 177, 178
alexander, the great cleopatra, sister of	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 140, 162, 163, 164, 166, 167, 168, 169, 170, 185
alexander, the great colonies, established by	Gruen (2011), Rethinking the Other in Antiquity, 66, 67
alexander, the great cornelius scipio aemilianus, p., and	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 28, 230
alexander, the great cults, divine cult for	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 67
alexander, the great death of	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 194
alexander, the great desire of to go beyond the limits of human knowledge	Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 212, 213, 232
alexander, the great edict on representation	Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 60, 61
alexander, the great entry to babylon	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 167
alexander, the great ephesos, liberation by	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 174
alexander, the great erotic affairs	Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 164
alexander, the great evokes	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 190, 209, 214, 215
alexander, the great excessive ambition of	Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 203, 204, 210, 212, 214, 215, 216, 217, 218, 220, 221, 225, 230, 231, 232, 233, 234
alexander, the great failure of	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 147
alexander, the great greek biographies of	Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 201, 202, 203, 204, 205, 206, 207, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231
alexander, the great hands oropos over to athens	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 44
alexander, the great hellenistic kings/rulers	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 433, 434, 448, 464
alexander, the great hercules, son of	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 112
alexander, the great his breast plate	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 50
alexander, the great his cloak	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 134
alexander, the great his lamp stand	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 238
alexander, the great imagery of	Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 264
alexander, the great impact on adversaries	Miltsios (2023), Leadership and Leaders in Polybius. 8, 9, 10
alexander, the great importance of for jewish history	Feldman (2006), Judaism and Hellenism Reconsidered, 58
alexander, the great in periodisation	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 347 König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 347
alexander, the great in rome, forum of peace	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 281, 282
alexander, the great in the babylonian talmud	Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 200, 201, 202, 203, 204, 205, 207, 208, 209, 210, 211, 212, 213, 214, 215, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235
alexander, the great inability of to control his passions	Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 214, 215, 216, 217, 225
alexander, the great judge of art and character	Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 30
alexander, the great julius caesar, c., and	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 230, 231, 234, 235
alexander, the great julius caesar, references	Jenkyns (2013), God, Space, and City in the Roman Imagination, 71, 244, 245
alexander, the great king, emperor	Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 232, 265, 272, 273, 280
alexander, the great kings	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 34, 443, 448, 471
alexander, the great kleopatra, sister of	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 184
alexander, the great luxury/softness motif, applied to	Gruen (2011), Rethinking the Other in Antiquity, 67, 68, 69
alexander, the great lycia/lycians, campaign of	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 177, 178
alexander, the great lydia/lydians	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 174
alexander, the great lysippus, and	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38, 41, 99, 230, 234
alexander, the great mausoleum in egypt	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 30, 207, 208, 209, 232, 233
alexander, the great military brilliance	Miltsios (2023), Leadership and Leaders in Polybius. 3, 4, 18, 20, 30
alexander, the great model for viri militares	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 80, 81, 106, 107, 193, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 232, 233, 310
alexander, the great nan	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 42, 43, 44, 45, 54, 58, 158
alexander, the great nearchos, admiral of	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 177, 178
alexander, the great nicias, his portrait of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 28, 230
alexander, the great not having visited jerusalem	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 186
alexander, the great orientalizing, as behavior of	Gruen (2011), Rethinking the Other in Antiquity, 67, 73, 74, 75
alexander, the great parmenion, general of	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 174
alexander, the great perception of	Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 394, 396, 403
alexander, the great persians	Gruen (2011), Rethinking the Other in Antiquity, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75
alexander, the great philip v, and	Miltsios (2023), Leadership and Leaders in Polybius. 3, 10, 14, 15, 16, 17, 22
alexander, the great polis, “liberation” by	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 174, 175
alexander, the great pompey, and	Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 155, 156, 157, 158
alexander, the great proskynesis	Miltsios (2023), Leadership and Leaders in Polybius. 143
alexander, the great proskynesis, at court of	Gruen (2011), Rethinking the Other in Antiquity, 68, 69
alexander, the great ps.-hecataeus, jews and	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 138
alexander, the great repatriates greek art from persia	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 54, 83
alexander, the great sarapis consulted regarding final illness	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 8, 388, 389, 390, 539, 565
alexander, the great searches for the nile sources	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 81, 210, 267
alexander, the great see hellenistic, kings/ alexandria",	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 30, 213
alexander, the great speed	Miltsios (2023), Leadership and Leaders in Polybius. 5, 6, 9, 18
alexander, the great susa	Gruen (2011), Rethinking the Other in Antiquity, 71, 72, 73, 74
alexander, the great tomb of	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 184
alexander, the great tombs, of	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 15, 30, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 218, 232, 233
alexander, the great trajan, and	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 28, 230
alexander, the great vanity	Miltsios (2023), Leadership and Leaders in Polybius. 13, 14, 143, 145
alexander, the great visions sent by gods	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 182
alexander, the great visit to siwa ammoneion	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 381, 579, 580, 581, 583, 584
alexander, the great xanthus, collective suicide rather than submit to	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 136, 139
alexander, the greats visit, siwa ammoneion, callisthenes on	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 583, 584
alexander, the great’s breastplate, caligula, appropriates	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 50
alexander, the great’s syntaxis taxes, contribution	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 175
alexander, the libyan	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 89, 119 Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 290
alexander, the lyncestian	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 116, 121, 124, 125, 161, 169
alexander, the olympias, mother of great	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 579
alexander, the sleepless	Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 122
alexander, thecla, confrontation with	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 141, 142
alexander, ti. julius	Isaac (2004), The invention of racism in classical antiquity, 364
alexander, tiberius	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 216, 564, 565, 572
alexander, tiberius julius	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 18, 19, 316, 401, 406 Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 22, 232 Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 174 Goodman (2006), Judaism in the Roman World: Collected Essays, 28, 149, 164 Levine Allison and Crossan (2006), The Historical Jesus in Context, 22, 24, 297 Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 219, 220 Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 305, 306 Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 22, 148, 346 Sly (1990), Philo's Perception of Women, 40 Spielman (2020), Jews and Entertainment in the Ancient World. 77 Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 3, 4, 5
alexander, tiberiusjulius	Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 305
alexander, tyrant of pherae	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 250, 343
alexander, upper priest	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 609
alexander, v	Athanassaki and Titchener (2022), Plutarch's Cities, 208
alexander, vedius antoninus iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, ‘bauherr’, honors c. iulius thraso	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 382
alexander, vespasian, and	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 281, 282
alexander, volunteer at caesarea	de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 177
alexander, yardena	Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 137
alexander, ‘the alabarch’, josephus, on	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277
alexander, „the philosopher“	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 14, 55, 56
alexanders, revolts, josephus, on	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 24, 25
alexander’, apollonius of tyana, ‘surpassing	Pinheiro et al. (2015), Philosophy and the Ancient Novel, 149
alexander’s, banquets, chares, biographer, on	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 161, 162
alexander’s, banquets, couches	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 161, 162
alexander’s, campaign, pamphylia/pamphylians, greek settlement	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 177
alexander’s, horse, rome, forum of julius caesar, and	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 230
alexander’s, invasion	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 76
alexander’s, royal banquets, polyclitus, on	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 162
alexander’s, royal banquets, polycrates of polyclitus, on samos, ibycus on	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 118, 119
alexander’s, son herakles, barsine, mother of	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 240
alexander’s, tent stands adorn, rome, regia	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 253
alexander’s, tomb, alexander, the great	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 17, 34
alexandria, dispute with, alexander, arius of	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 122
alexandria, gift to temple, alexander, alabarch of	Levine (2005), The Ancient Synagogue, The First Thousand Years, 56
alexandria, jewish community of alexander, the great	Schiffman (1983), Testimony and the Penal Code, 28, 45
paris/alexander	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 107, 109, 112, 364, 381, 495, 511, 561, 808
paris/alexander, of troy	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 57, 58, 96, 107, 108, 109, 116, 202, 217, 330, 333, 334, 460, 474, 488, 494, 699, 701, 708

List of validated texts:

236 validated results for "alexander"

1. Hebrew Bible, Exodus, 15.27 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Alexander (III) the Great • Alexander Polyhistor • Alexander Polyhistor, Ezekiel the Tragedian • Alexander Polyhistor, Source of Artapanus • Alexander the Great • Artapanus, Alexander Polyhistor quotation of • Ezekiel, Tragedian, Alexander Polyhistor

Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 19; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 160, 167; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 167, 201; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 344

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15.27 וַיָּבֹאוּ אֵילִמָה וְשָׁם שְׁתֵּים עֶשְׂרֵה עֵינֹת מַיִם וְשִׁבְעִים תְּמָרִים וַיַּחֲנוּ־שָׁם עַל־הַמָּיִם׃' ' None

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15.27 And they came to Elim, where were twelve springs of water, and three score and ten palm-trees; and they encamped there by the waters.' ' None

2. Hebrew Bible, Genesis, 1.28, 5.24, 6.1-6.4, 10.11, 12.1, 12.10-12.20, 13.18, 14.18-14.20, 19.4-19.5, 19.32-19.35, 25.2-25.4, 34.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Alexander (III) the Great • Alexander (brother of Philo) • Alexander II of Russia • Alexander Polyhistor • Alexander Polyhistor, Adler, W. • Alexander Polyhistor, Ezekiel the Tragedian • Alexander Polyhistor, Freudenthal, J. • Alexander Polyhistor, Mediator of eastern wisdom (Adler) • Alexander Polyhistor, Ps.-Eupolemus • Alexander Polyhistor, Source of Artapanus • Alexander Polyhistor, Theodotus • Alexander the Great • Altmann, Alexander • Artapanus, Alexander Polyhistor quotation of • Ezekiel, Tragedian, Alexander Polyhistor • Julius Gaius Alexander • Peri Ioudaion (Alexander Polyhistor) • Phoenicians, Alexander Polyhistor • Tiberius Julius Alexander

Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 18, 401; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 112; Gera (2014), Judith, 389; Gruen (2011), Rethinking the Other in Antiquity, 303; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 118, 119; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 296; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 207; Levine Allison and Crossan (2006), The Historical Jesus in Context, 92, 297; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 75; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 44; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 124, 147, 148, 160, 167, 193; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 167, 201; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 14; Stuckenbruck (2007), 1 Enoch 91-108, 634

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1.28 וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ ^5.24 וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃ ^6.1 וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃ ^6.1 וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ ^6.2 וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ ^6.2 מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ ^6.3 וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ ^6.4 הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ ^10.11 מִן־הָאָרֶץ הַהִוא יָצָא אַשּׁוּר וַיִּבֶן אֶת־נִינְוֵה וְאֶת־רְחֹבֹת עִיר וְאֶת־כָּלַח׃ ^12.1 וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃ ^12.1 וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃' ^12.11 וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה וַיֹּאמֶר אֶל־שָׂרַי אִשְׁתּוֹ הִנֵּה־נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת־מַרְאֶה אָתְּ׃ ^12.12 וְהָיָה כִּי־יִרְאוּ אֹתָךְ הַמִּצְרִים וְאָמְרוּ אִשְׁתּוֹ זֹאת וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ׃ ^12.13 אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ׃ ^12.14 וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת־הָאִשָּׁה כִּי־יָפָה הִוא מְאֹד׃ ^12.15 וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃ ^12.16 וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃ ^12.17 וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃ ^12.18 וַיִּקְרָא פַרְעֹה לְאַבְרָם וַיֹּאמֶר מַה־זֹּאת עָשִׂיתָ לִּי לָמָּה לֹא־הִגַּדְתָּ לִּי כִּי אִשְׁתְּךָ הִוא׃ ^12.19 לָמָה אָמַרְתָּ אֲחֹתִי הִוא וָאֶקַּח אֹתָהּ לִי לְאִשָּׁה וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ׃ ^13.18 וַיֶּאֱהַל אַבְרָם וַיָּבֹא וַיֵּשֶׁב בְּאֵלֹנֵי מַמְרֵא אֲשֶׁר בְּחֶבְרוֹן וַיִּבֶן־שָׁם מִזְבֵּחַ לַיהוָה׃ ^14.18 וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃ ^14.19 וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃ ^19.4 טֶרֶם יִשְׁכָּבוּ וְאַנְשֵׁי הָעִיר אַנְשֵׁי סְדֹם נָסַבּוּ עַל־הַבַּיִת מִנַּעַר וְעַד־זָקֵן כָּל־הָעָם מִקָּצֶה׃ ^19.5 וַיִּקְרְאוּ אֶל־לוֹט וַיֹּאמְרוּ לוֹ אַיֵּה הָאֲנָשִׁים אֲשֶׁר־בָּאוּ אֵלֶיךָ הַלָּיְלָה הוֹצִיאֵם אֵלֵינוּ וְנֵדְעָה אֹתָם׃ ^19.32 לְכָה נַשְׁקֶה אֶת־אָבִינוּ יַיִן וְנִשְׁכְּבָה עִמּוֹ וּנְחַיֶּה מֵאָבִינוּ זָרַע׃ ^19.33 וַתַּשְׁקֶיןָ אֶת־אֲבִיהֶן יַיִן בַּלַּיְלָה הוּא וַתָּבֹא הַבְּכִירָה וַתִּשְׁכַּב אֶת־אָבִיהָ וְלֹא־יָדַע בְּשִׁכְבָהּ וּבְקוּמָהּ׃ ^19.34 וַיְהִי מִמָּחֳרָת וַתֹּאמֶר הַבְּכִירָה אֶל־הַצְּעִירָה הֵן־שָׁכַבְתִּי אֶמֶשׁ אֶת־אָבִי נַשְׁקֶנּוּ יַיִן גַּם־הַלַּיְלָה וּבֹאִי שִׁכְבִי עִמּוֹ וּנְחַיֶּה מֵאָבִינוּ זָרַע׃ ^19.35 וַתַּשְׁקֶיןָ גַּם בַּלַּיְלָה הַהוּא אֶת־אֲבִיהֶן יָיִן וַתָּקָם הַצְּעִירָה וַתִּשְׁכַּב עִמּוֹ וְלֹא־יָדַע בְּשִׁכְבָהּ וּבְקֻמָהּ׃ ^25.2 וַיְהִי יִצְחָק בֶּן־אַרְבָּעִים שָׁנָה בְּקַחְתּוֹ אֶת־רִבְקָה בַּת־בְּתוּאֵל הָאֲרַמִּי מִפַּדַּן אֲרָם אֲחוֹת לָבָן הָאֲרַמִּי לוֹ לְאִשָּׁה׃ ^25.2 וַתֵּלֶד לוֹ אֶת־זִמְרָן וְאֶת־יָקְשָׁן וְאֶת־מְדָן וְאֶת־מִדְיָן וְאֶת־יִשְׁבָּק וְאֶת־שׁוּחַ׃ ^25.3 וְיָקְשָׁן יָלַד אֶת־שְׁבָא וְאֶת־דְּדָן וּבְנֵי דְדָן הָיוּ אַשּׁוּרִם וּלְטוּשִׁים וּלְאֻמִּים׃ ^25.3 וַיֹּאמֶר עֵשָׂו אֶל־יַעֲקֹב הַלְעִיטֵנִי נָא מִן־הָאָדֹם הָאָדֹם הַזֶּה כִּי עָיֵף אָנֹכִי עַל־כֵּן קָרָא־שְׁמוֹ אֱדוֹם׃ ^25.4 וּבְנֵי מִדְיָן עֵיפָה וָעֵפֶר וַחֲנֹךְ וַאֲבִידָע וְאֶלְדָּעָה כָּל־אֵלֶּה בְּנֵי קְטוּרָה׃ ^34.2 וַיַּרְא אֹתָהּ שְׁכֶם בֶּן־חֲמוֹר הַחִוִּי נְשִׂיא הָאָרֶץ וַיִּקַּח אֹתָהּ וַיִּשְׁכַּב אֹתָהּ וַיְעַנֶּהָ׃^34.2 וַיָּבֹא חֲמוֹר וּשְׁכֶם בְּנוֹ אֶל־שַׁעַר עִירָם וַיְדַבְּרוּ אֶל־אַנְשֵׁי עִירָם לֵאמֹר׃ ' None

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1.28 And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’ ^5.24 And Enoch walked with God, and he was not; for God took him. ^6.1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, ^6.2 that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. ^6.3 And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ ^6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown. ^10.11 Out of that land went forth Asshur, and builded Nineveh, and Rehoboth-ir, and Calah, ^12.1 Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee. ^12.10 And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land. ^12.11 And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon. ^12.12 And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive. ^12.13 Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’ ^12.14 And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair. ^12.15 And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house. ^12.16 And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels. ^12.17 And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife. ^12.18 And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife? ^12.19 Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’ ^12.20 And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had. ^13.18 And Abram moved his tent, and came and dwelt by the terebinths of Mamre, which are in Hebron, and built there an altar unto the LORD. ^14.18 And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High. ^14.19 And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth; ^14.20 and blessed be God the Most High, who hath delivered thine enemies into thy hand.’ And he gave him a tenth of all. ^19.4 But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both young and old, all the people from every quarter. ^19.5 And they called unto Lot, and said unto him: ‘Where are the men that came in to thee this night? bring them out unto us, that we may know them.’ ^19.32 Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.’ ^19.33 And they made their father drink wine that night. And the first-born went in, and lay with her father; and he knew not when she lay down, nor when she arose. ^19.34 And it came to pass on the morrow, that the first-born said unto the younger: ‘Behold, I lay yesternight with my father. Let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father.’ ^19.35 And they made their father drink wine that night also. And the younger arose, and lay with him; and he knew not when she lay down, nor when she arose. ^25.2 And she bore him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. ^25.3 And Jokshan begot Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim. ^25.4 And the sons of Midian: Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah. ^34.2 And Shechem the son of Hamor the Hivite, the prince of the land, saw her; and he took her, and lay with her, and humbled her.' ' None

3. Hebrew Bible, Psalms, 36.7 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Alexander the Great • riches, Alexander the Great and

Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 163; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 82, 83, 91; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 224, 225, 227

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36.7 צִדְקָתְךָ כְּהַרְרֵי־אֵל מִשְׁפָּטֶךָ תְּהוֹם רַבָּה אָדָם־וּבְהֵמָה תוֹשִׁיעַ יְהוָה׃'' None

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36.7 Thy righteousness is like the mighty mountains; Thy judgments are like the great deep; Man and beast Thou preservest, O LORD.'' None

4. Hebrew Bible, 2 Samuel, 13.12, 13.14 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Alexander Polyhistor • Alexander Polyhistor, Theodotus • Alexander the Great

Found in books: Gera (2014), Judith, 389; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 148

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13.12 וַתֹּאמֶר לוֹ אַל־אָחִי אַל־תְּעַנֵּנִי כִּי לֹא־יֵעָשֶׂה כֵן בְּיִשְׂרָאֵל אַל־תַּעֲשֵׂה אֶת־הַנְּבָלָה הַזֹּאת׃ ^13.14 וְלֹא אָבָה לִשְׁמֹעַ בְּקוֹלָהּ וַיֶּחֱזַק מִמֶּנָּה וַיְעַנֶּהָ וַיִּשְׁכַּב אֹתָהּ׃'' None

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13.12 And she answered him, No, my brother, do not force me; for no such thing ought to be done in Yisra᾽el; do not do this shameful deed. ^13.14 But he would not hearken to her voice; and being stronger than she, violated her, and lay with her.'' None

5. Hebrew Bible, Joshua, 8.24 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Alexander Jannaeus • Alexander the Great

Found in books: Gera (2014), Judith, 156; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 286

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8.24 וַיְהִי כְּכַלּוֹת יִשְׂרָאֵל לַהֲרֹג אֶת־כָּל־יֹשְׁבֵי הָעַי בַּשָּׂדֶה בַּמִּדְבָּר אֲשֶׁר רְדָפוּם בּוֹ וַיִּפְּלוּ כֻלָּם לְפִי־חֶרֶב עַד־תֻּמָּם וַיָּשֻׁבוּ כָל־יִשְׂרָאֵל הָעַי וַיַּכּוּ אֹתָהּ לְפִי־חָרֶב׃'' None

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8.24 And it came to pass, when Israel had made an end of slaying all the inhabitants of Ai in the field, even in the wilderness wherein they pursued them, and they were all fallen by the edge of the sword, until they were consumed, that all Israel returned unto Ai, and smote it with the edge of the sword.'' None

6. Hesiod, Works And Days, 289-292 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Scipio Africanus, imitatio of Alexander the Great by

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 298; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 298

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289 τῆς δʼ ἀρετῆς ἱδρῶτα θεοὶ προπάροιθεν ἔθηκαν'²⁹⁰ ἀθάνατοι· μακρὸς δὲ καὶ ὄρθιος οἶμος ἐς αὐτὴν ²⁹¹ καὶ τρηχὺς τὸ πρῶτον· ἐπὴν δʼ εἰς ἄκρον ἵκηται, ²⁹² ῥηιδίη δὴ ἔπειτα πέλει, χαλεπή περ ἐοῦσα. ' None

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289 of force. The son of Cronus made this act'²⁹⁰ For men - that fish, wild beasts and birds should eat ²⁹¹ Each other, being lawless, but the pact ²⁹² He made with humankind is very meet – ' None

7. Homer, Iliad, 1.188-1.189, 1.247-1.248, 2.212-2.220, 2.235-2.242, 2.816, 3.216-3.219, 3.444, 3.446, 5.82, 6.329, 7.213, 9.575-9.576, 9.581-9.583, 9.588, 11.57, 19.16-19.17, 19.217-19.219 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Alexander III (‘the Great’) • Alexander III (‘the Great’), and Panhellenism • Alexander III (‘the Great’), and self in dialogue • Alexander Polyhistor • Alexander Polyhistor, Theodotus • Alexander of Aphrodisias • Alexander the Great • Paris (Alexander) • Paris Alexander • Paris/Alexander • Paris/Alexander of Troy • Scipio Africanus, imitatio of Alexander the Great by • Tiberius Julius Alexander

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 295; Baumann and Liotsakis (2022), Reading History in the Roman Empire, 198; Bernabe et al. (2013), Redefining Dionysos, 402; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 112; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 37, 46, 47; Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 73; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 224; Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 18; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 220; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 170; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 148, 149; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 295; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 58, 116, 202, 474, 488, 699

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1.188 ὣς φάτο· Πηλεΐωνι δʼ ἄχος γένετʼ, ἐν δέ οἱ ἦτορ ^1.189 στήθεσσιν λασίοισι διάνδιχα μερμήριξεν, ^1.247 Ἀτρεΐδης δʼ ἑτέρωθεν ἐμήνιε· τοῖσι δὲ Νέστωρ ^1.248 ἡδυεπὴς ἀνόρουσε λιγὺς Πυλίων ἀγορητής, ^2.212 Θερσίτης δʼ ἔτι μοῦνος ἀμετροεπὴς ἐκολῴα, ^2.213 ὃς ἔπεα φρεσὶν ᾗσιν ἄκοσμά τε πολλά τε ᾔδη ^2.214 μάψ, ἀτὰρ οὐ κατὰ κόσμον, ἐριζέμεναι βασιλεῦσιν, ^2.215 ἀλλʼ ὅ τι οἱ εἴσαιτο γελοίϊον Ἀργείοισιν ^2.216 ἔμμεναι· αἴσχιστος δὲ ἀνὴρ ὑπὸ Ἴλιον ἦλθε· ^2.217 φολκὸς ἔην, χωλὸς δʼ ἕτερον πόδα· τὼ δέ οἱ ὤμω ^2.218 κυρτὼ ἐπὶ στῆθος συνοχωκότε· αὐτὰρ ὕπερθε ^2.219 φοξὸς ἔην κεφαλήν, ψεδνὴ δʼ ἐπενήνοθε λάχνη. ^2.220 ἔχθιστος δʼ Ἀχιλῆϊ μάλιστʼ ἦν ἠδʼ Ὀδυσῆϊ· ^2.235 ὦ πέπονες κάκʼ ἐλέγχεʼ Ἀχαιΐδες οὐκέτʼ Ἀχαιοὶ ^2.236 οἴκαδέ περ σὺν νηυσὶ νεώμεθα, τόνδε δʼ ἐῶμεν ^2.237 αὐτοῦ ἐνὶ Τροίῃ γέρα πεσσέμεν, ὄφρα ἴδηται ^2.238 ἤ ῥά τί οἱ χἠμεῖς προσαμύνομεν ἦε καὶ οὐκί· ^2.239 ὃς καὶ νῦν Ἀχιλῆα ἕο μέγʼ ἀμείνονα φῶτα ^2.240 ἠτίμησεν· ἑλὼν γὰρ ἔχει γέρας αὐτὸς ἀπούρας. ^2.241 ἀλλὰ μάλʼ οὐκ Ἀχιλῆϊ χόλος φρεσίν, ἀλλὰ μεθήμων· ^2.242 ἦ γὰρ ἂν Ἀτρεΐδη νῦν ὕστατα λωβήσαιο· ^2.816 Τρωσὶ μὲν ἡγεμόνευε μέγας κορυθαίολος Ἕκτωρ ^3.216 ἀλλʼ ὅτε δὴ πολύμητις ἀναΐξειεν Ὀδυσσεὺς ^3.217 στάσκεν, ὑπαὶ δὲ ἴδεσκε κατὰ χθονὸς ὄμματα πήξας, ^3.218 σκῆπτρον δʼ οὔτʼ ὀπίσω οὔτε προπρηνὲς ἐνώμα, ^3.219 ἀλλʼ ἀστεμφὲς ἔχεσκεν ἀΐδρεϊ φωτὶ ἐοικώς· ^3.444 ἔπλεον ἁρπάξας ἐν ποντοπόροισι νέεσσι, ^3.446 ὥς σεο νῦν ἔραμαι καί με γλυκὺς ἵμερος αἱρεῖ. ^6.329 ἄστυ τόδʼ ἀμφιδέδηε· σὺ δʼ ἂν μαχέσαιο καὶ ἄλλῳ, ^7.213 ἤϊε μακρὰ βιβάς, κραδάων δολιχόσκιον ἔγχος. ^9.575 Αἰτωλῶν, πέμπον δὲ θεῶν ἱερῆας ἀρίστους, ^9.576 ἐξελθεῖν καὶ ἀμῦναι ὑποσχόμενοι μέγα δῶρον· ^9.581 πολλὰ δέ μιν λιτάνευε γέρων ἱππηλάτα Οἰνεὺς ^9.582 οὐδοῦ ἐπεμβεβαὼς ὑψηρεφέος θαλάμοιο ^9.583 σείων κολλητὰς σανίδας γουνούμενος υἱόν· ^9.588 πρίν γʼ ὅτε δὴ θάλαμος πύκʼ ἐβάλλετο, τοὶ δʼ ἐπὶ πύργων ^11.57 Ἕκτορά τʼ ἀμφὶ μέγαν καὶ ἀμύμονα Πουλυδάμαντα ^19.16 ὡς εἶδʼ, ὥς μιν μᾶλλον ἔδυ χόλος, ἐν δέ οἱ ὄσσε ^19.17 δεινὸν ὑπὸ βλεφάρων ὡς εἰ σέλας ἐξεφάανθεν· ^19.217 κρείσσων εἰς ἐμέθεν καὶ φέρτερος οὐκ ὀλίγον περ ^19.218 ἔγχει, ἐγὼ δέ κε σεῖο νοήματί γε προβαλοίμην ^19.219 πολλόν, ἐπεὶ πρότερος γενόμην καὶ πλείονα οἶδα.' ' None

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1.188 how much mightier I am than you, and another may shrink from declaring himself my equal and likening himself to me to my face. So he spoke. Grief came upon the son of Peleus, and within his shaggy breast his heart was divided, whether he should draw his sharp sword from beside his thigh, ^1.247 the staff studded with golden nails, and himself sat down, while over against him the son of Atreus continued to vent his wrath. Then among them arose Nestor, sweet of speech, the clear-voiced orator of the Pylians, from whose tongue flowed speech sweeter than honey. Two generations of mortal men had passed away in his lifetime, ^2.212 thundereth on the long beach, and the deep roareth.Now the others sate them down and were stayed in their places, only there still kept chattering on Thersites of measureless speech, whose mind was full of great store of disorderly words, wherewith to utter revilings against the kings, idly, and in no orderly wise, ^2.215 but whatsoever he deemed would raise a laugh among the Argives. Evil-favoured was he beyond all men that came to Ilios: he was bandy-legged and lame in the one foot, and his two shoulders were rounded, stooping together over his chest, and above them his head was warped, and a scant stubble grew thereon. ^2.220 Hateful was he to Achilles above all, and to Odysseus, for it was they twain that he was wont to revile; but now again with shrill cries he uttered abuse against goodly Agamemnon. With him were the Achaeans exceeding wroth, and had indignation in their hearts. ^2.235 Soft fools! base things of shame, ye women of Achaea, men no more, homeward let us go with our ships, and leave this fellow here in the land of Troy to digest his prizes, that so he may learn whether in us too there is aught of aid for him or no—for him that hath now done dishonour to Achilles, a man better far than he; ^2.240 for he hath taken away, and keepeth his prize by his own arrogant act. of a surety there is naught of wrath in the heart of Achilles; nay, he heedeth not at all; else, son of Atreus, wouldest thou now work insolence for the last time. So spake Thersites, railing at Agamemnon, shepherd of the host. But quickly to his side came goodly Odysseus, ^2.816 There on this day did the Trojans and their allies separate their companies.The Trojans were led by great Hector of the flashing helm, the son of Priam, and with him were marshalled the greatest hosts by far and the goodliest, raging with the spear. ^3.216 nor of rambling, though verily in years he was the younger. But whenever Odysseus of many wiles arose, he would stand and look down with eyes fixed upon the ground, and his staff he would move neither backwards nor forwards, but would hold it stiff, in semblance like a man of no understanding; ^3.444 but another time shall I vanquish him; on our side too there be gods. But come, let us take our joy, couched together in love; for never yet hath desire so encompassed my soul—nay, not when at the first I snatched thee from lovely Lacedaemon and sailed with thee on my seafaring ships, ^3.446 and on the isle of Cranae had dalliance with thee on the couch of love—as now I love thee, and sweet desire layeth hold of me. He spake, and led the way to the couch, and with him followed his wife.Thus the twain were couched upon the corded bed; but the son of Atreus ranged through the throng like a wild beast, ^6.329 And at sight of him Hector rebuked him with words of shame:Strange man, thou dost not well to nurse this anger in thy heart. Thy people are perishing about the town and the steep wall in battle, and it is because of thee that the battle-cry and the war are ablaze about this city; thou wouldest thyself vent wrath on any other, ^7.213 hath brought together to contend in the fury of soul-devouring strife. Even in such wise sprang forth huge Aias, the bulwark of the Achaeans, with a smile on his grim face; and he went with long strides of his feet beneath him, brandishing his far-shadowing spear. Then were the Argives glad as they looked upon him, ^9.575 of the Aetolians made prayer, sending to him the best of the priests of the gods, that he should come forth and succour them, and they promised him a mighty gift; they bade him, where the plain of lovely Calydon was fattest, there choose a fair tract of fifty acres, the half of it vineland, ^9.581 and the half clear plough-land, to be cut from out the plain. ^9.588 —but he denied them yet more—and earnestly his companions that were truest and dearest to him of all; yet not even so could they persuade the heart in his breast, until at the last his chamber was being hotly battered, and the Curetes were mounting upon the walls and firing the great city. ^11.57 to send forth to Hades many a valiant head.And the Trojans over against them on the rising ground of the plain mustered about great Hector and peerless Polydamas and Aeneas that was honoured of the folk of the Trojans even as a god, and the three sons of Antenor, Polybus and goodly Agenor ^19.16 neither dared any man to look thereon, but they shrank in fear. Howbeit, when Achilles saw the arms, then came wrath upon him yet the more, and his eyes blazed forth in terrible wise from beneath their lids, as it had been flame; and he was glad as he held in his arms the glorious gifts of the god. But when in his soul he had taken delight in gazing on the glory of them, ^19.217 Then Odysseus of many wiles answered him, and said:O Achilles, son of Peleus, far the mightiest of the Achaeans, better art thou than I and mightier not a little with the spear, howbeit in counsel might I surpass thee by far, seeing I am the elder-born and know the more; ^19.219 Then Odysseus of many wiles answered him, and said:O Achilles, son of Peleus, far the mightiest of the Achaeans, better art thou than I and mightier not a little with the spear, howbeit in counsel might I surpass thee by far, seeing I am the elder-born and know the more; ' ' None

8. None, None, nan (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Alexander Janneus • Alexander Polyhistor • Alexander Polyhistor, Ps.-Eupolemus • Phoenicians, Alexander Polyhistor

Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 47; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 136

9. None, None, nan (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Alexander Jannaeus • Alexander Janneus

Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 123; Stuckenbruck (2007), 1 Enoch 91-108, 510

10. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Scipio Africanus, imitatio of Alexander the Great by

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 295, 301, 302, 303; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 295, 301, 302, 303

11. Aeschylus, Prometheus Bound, 436, 466 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Alexander of Pherae • Alexander of Troy (Paris)

Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 29; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 102

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436 μή τοι χλιδῇ δοκεῖτε μηδʼ αὐθαδίᾳ⁴⁶⁶ ἵππους, ἄγαλμα τῆς ὑπερπλούτου χλιδῆς. ' None

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436 No, do not think it is from pride or even from wilfulness that I am silent. Painful thoughts devour my heart as I behold myself maltreated in this way. And yet who else but I definitely assigned ⁴⁶⁶ heaviest burdens; and to the chariot I harnessed horses and made them obedient to the rein, to be an image of wealth and luxury. It was I and no one else who invented the mariner’s flaxen-winged car that roams the sea. Wretched that I am—such are the arts I devised ' None

12. Hebrew Bible, Ezekiel, 22.10-22.11 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Alexander Polyhistor • Alexander Polyhistor, Theodotus • Alexander, Gaius Julius (‘the alabarch’) • Alexander, Tiberius Julius • Josephus, on Alexander ‘the Alabarch’

Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 148; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 262

sup>22.11 וְאִישׁ אֶת־אֵשֶׁת רֵעֵהוּ עָשָׂה תּוֹעֵבָה וְאִישׁ אֶת־כַּלָּתוֹ טִמֵּא בְזִמָּה וְאִישׁ אֶת־אֲחֹתוֹ בַת־אָבִיו עִנָּה־בָךְ׃' ' None

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22.10 In thee have they uncovered their fathers’nakedness; in thee have they humbled her that was unclean in her impurity. ^22.11 And each hath committed abomination with his neighbour’s wife; and each hath lewdly defiled his daughter-in-law; and each in thee hath humbled his sister, his father’s daughter.'' None

13. Euripides, Rhesus, 960 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Alexander of Troy (Paris) • Paris (= Alexander)

Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 28, 29; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 99

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960 καὶ ξυμπυρῶσαι μυρίων πέπλων χλιδήν:'' None

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960 of robes and frankincense. To Troy’s relief'' None

14. Euripides, Trojan Women, 764 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Alexander (Euripides) • Alexander III of Macedon

Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 121; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 75

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764 ὦ βάρβαρ' ἐξευρόντες ̔́Ελληνες κακά,"" None

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764 all for nothing I used to toil and wear myself away! Kiss your mother now for the last time, nestle to her that bore you, twine your arms about my neck and join your lips to mine! O you Hellenes, cunning to devise new forms of cruelty,'' None

15. Hebrew Bible, Ecclesiastes, 2.24, 5.18, 8.15 (5th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Alexander Jannaeus • Alexander Janneus

Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 123; Stuckenbruck (2007), 1 Enoch 91-108, 510

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2.24 אֵין־טוֹב בָּאָדָם שֶׁיֹּאכַל וְשָׁתָה וְהֶרְאָה אֶת־נַפְשׁוֹ טוֹב בַּעֲמָלוֹ גַּם־זֹה רָאִיתִי אָנִי כִּי מִיַּד הָאֱלֹהִים הִיא׃ ^5.18 גַּם כָּל־הָאָדָם אֲשֶׁר נָתַן־לוֹ הָאֱלֹהִים עֹשֶׁר וּנְכָסִים וְהִשְׁלִיטוֹ לֶאֱכֹל מִמֶּנּוּ וְלָשֵׂאת אֶת־חֶלְקוֹ וְלִשְׂמֹחַ בַּעֲמָלוֹ זֹה מַתַּת אֱלֹהִים הִיא׃ ^8.15 וְשִׁבַּחְתִּי אֲנִי אֶת־הַשִּׂמְחָה אֲשֶׁר אֵין־טוֹב לָאָדָם תַּחַת הַשֶּׁמֶשׁ כִּי אִם־לֶאֱכוֹל וְלִשְׁתּוֹת וְלִשְׂמוֹחַ וְהוּא יִלְוֶנּוּ בַעֲמָלוֹ יְמֵי חַיָּיו אֲשֶׁר־נָתַן־לוֹ הָאֱלֹהִים תַּחַת הַשָּׁמֶשׁ׃'' None

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2.24 There is nothing better for a man than that he should eat and drink, and make his soul enjoy pleasure for his labour. This also I saw, that it is from the hand of God. ^5.18 Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour—this is the gift of God. ^8.15 So I commended mirth, that a man hath no better thing under the sun, than to eat, and to drink, and to be merry, and that this should accompany him in his labour all the days of his life which God hath given him under the sun.'' None

16. Hebrew Bible, Nehemiah, 13.28-13.29 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Alexander the Great

Found in books: Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 187; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 170

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13.28 וּמִבְּנֵי יוֹיָדָע בֶּן־אֶלְיָשִׁיב הַכֹּהֵן הַגָּדוֹל חָתָן לְסַנְבַלַּט הַחֹרֹנִי וָאַבְרִיחֵהוּ מֵעָלָי׃ ^13.29 זָכְרָה לָהֶם אֱלֹהָי עַל גָּאֳלֵי הַכְּהֻנָּה וּבְרִית הַכְּהֻנָּה וְהַלְוִיִּם׃'' None

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13.28 And one of the sons of Joiada, the son of Eliashib the high priest, was son-in-law to Sanballat the Horonite; therefore I chased him from me. ^13.29 Remember them, O my God, because they have defiled the priesthood, and the covet of the priesthood, and of the Levites.'' None

17. Herodotus, Histories, 1.1, 1.8-1.12, 1.26, 1.46, 2.23, 2.81, 2.102, 2.104, 2.113-2.117, 3.16, 3.40-3.43, 3.48-3.53, 4.95-4.96, 5.22, 7.8, 7.43, 7.89, 7.238, 8.36-8.39, 8.133-8.134, 8.136, 8.138.2-8.138.3, 8.143-8.144, 9.78-9.79, 9.116-9.120 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Alexander I • Alexander I of Macedon • Alexander III (the Great) of Macedon • Alexander III (‘the Great’) of Macedon • Alexander III (‘the Great’) of Macedon, and satyrs • Alexander III of Macedon • Alexander Jannaeus, conquests of • Alexander Polyhistor • Alexander of Abonouteichos • Alexander of Aphrodisias • Alexander of Troy • Alexander the False Prophet (Lucian) • Alexander the Great • Alexander the Great, Sarapis consulted regarding final illness • Alexander the Great, model for viri militares • Alexander the Great, searches for the Nile sources • Alexander the Great, vanity • Alexander the false prophet • Alexander, of Macedon • Alexander, the Great, • Caesar (Caius Iulius Caesar), emulator of Alexander • Graham, Alexander J. • Mazarakis Ainian, Alexander • Paris/Alexander • satyrs, and Alexander

Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 223; Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 103; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 307; Bowersock (1997), Fiction as History: Nero to Julian, 111; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 107, 112, 469; Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 123; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 76; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 268; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 203, 231, 582; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 141; Gera (2014), Judith, 397; Gruen (2011), Rethinking the Other in Antiquity, 50; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 52, 108; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 130; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 185; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 360; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 149; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 306; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 81, 106; Mikalson (2003), Herodotus and Religion in the Persian Wars, 87, 88, 112, 142, 146, 154, 155; Miltsios (2023), Leadership and Leaders in Polybius. 145; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 104, 159, 160, 162, 172, 192; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 27, 71, 72, 86; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 164; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 92; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 8, 569; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 189; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 190; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 146; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 59

8.138 οἳ μὲν δὴ ἀπήισαν, τῷ δὲ βασιλέι σημαίνει τις τῶν παρέδρων οἷόν τι χρῆμα ποιήσειε ὁ παῖς καὶ ὡς σὺν νόῳ κείνων ὁ νεώτατος λάβοι τὰ διδόμενα. ὁ δὲ ταῦτα ἀκούσας καὶ ὀξυνθεὶς πέμπει ἐπʼ αὐτοὺς ἱππέας ἀπολέοντας. ποταμὸς δὲ ἐστὶ ἐν τῇ χώρῃ ταύτῃ, τῷ θύουσι οἱ τούτων τῶν ἀνδρῶν ἀπʼ Ἄργεος ἀπόγονοι σωτῆρι· οὗτος, ἐπείτε διέβησαν οἱ Τημενίδαι, μέγας οὕτω ἐρρύη ὥστε τοὺς ἱππέας μὴ οἵους τε γενέσθαι διαβῆναι. οἳ δὲ ἀπικόμενοι ἐς ἄλλην γῆν τῆς Μακεδονίης οἴκησαν πέλας τῶν κήπων τῶν λεγομένων εἶναι Μίδεω τοῦ Γορδίεω, ἐν τοῖσι φύεται αὐτόματα ῥόδα, ἓν ἕκαστον ἔχον ἑξήκοντα φύλλα, ὀδμῇ τε ὑπερφέροντα τῶν ἄλλων. ἐν τούτοισι καὶ ὁ Σιληνὸς τοῖσι κήποισι ἥλω, ὡς λέγεται ὑπὸ Μακεδόνων. ὑπὲρ δὲ τῶν κήπων ὄρος κεῖται Βέρμιον οὔνομα, ἄβατον ὑπὸ χειμῶνος. ἐνθεῦτεν δὲ ὁρμώμενοι, ὡς ταύτην ἔσχον, κατεστρέφοντο καὶ τὴν ἄλλην Μακεδονίην.^1.1 Ἡροδότου Ἁλικαρνησσέος ἱστορίης ἀπόδεξις ἥδε, ὡς μήτε τὰ γενόμενα ἐξ ἀνθρώπων τῷ χρόνῳ ἐξίτηλα γένηται, μήτε ἔργα μεγάλα τε καὶ θωμαστά, τὰ μὲν Ἕλλησι τὰ δὲ βαρβάροισι ἀποδεχθέντα, ἀκλεᾶ γένηται, τά τε ἄλλα καὶ διʼ ἣν αἰτίην ἐπολέμησαν ἀλλήλοισι. Περσέων μέν νυν οἱ λόγιοι Φοίνικας αἰτίους φασὶ γενέσθαι τῆς διαφορῆς. τούτους γὰρ ἀπὸ τῆς Ἐρυθρῆς καλεομένης θαλάσσης ἀπικομένους ἐπὶ τήνδε τὴν θάλασσαν, καὶ οἰκήσαντας τοῦτον τὸν χῶρον τὸν καὶ νῦν οἰκέουσι, αὐτίκα ναυτιλίῃσι μακρῇσι ἐπιθέσθαι, ἀπαγινέοντας δὲ φορτία Αἰγύπτιά τε καὶ Ἀσσύρια τῇ τε ἄλλῃ ἐσαπικνέεσθαι καὶ δὴ καὶ ἐς Ἄργος. τὸ δὲ Ἄργος τοῦτον τὸν χρόνον προεῖχε ἅπασι τῶν ἐν τῇ νῦν Ἑλλάδι καλεομένῃ χωρῇ. ἀπικομένους δὲ τούς Φοίνικας ἐς δὴ τὸ Ἄργος τοῦτο διατίθεσθαι τὸν φόρτον. πέμπτῃ δὲ ἢ ἕκτῃ ἡμέρῃ ἀπʼ ἧς ἀπίκοντο, ἐξεμπολημένων σφι σχεδόν πάντων, ἐλθεῖν ἐπὶ τὴν θάλασσαν γυναῖκας ἄλλας τε πολλάς καὶ δὴ καὶ τοῦ βασιλέος θυγατέρα· τὸ δέ οἱ οὔνομα εἶναι, κατὰ τὠυτὸ τὸ καὶ Ἕλληνές λέγουσι, Ἰοῦν τὴν Ἰνάχου· ταύτας στάσας κατά πρύμνην τῆς νεὸς ὠνέεσθαι τῶν φορτίων τῶν σφι ἦν θυμός μάλιστα· καὶ τοὺς Φοίνικας διακελευσαμένους ὁρμῆσαι ἐπʼ αὐτάς. τὰς μὲν δὴ πλεῦνας τῶν γυναικῶν ἀποφυγεῖν, τὴν δὲ Ἰοῦν σὺν ἄλλῃσι ἁρπασθῆναι. ἐσβαλομένους δὲ ἐς τὴν νέα οἴχεσθαι ἀποπλέοντας ἐπʼ Αἰγύπτου. ^1.8 οὗτος δὴ ὦν ὁ Κανδαύλης ἠράσθη τῆς ἑωυτοῦ γυναικός, ἐρασθεὶς δὲ ἐνόμιζέ οἱ εἶναι γυναῖκα πολλὸν πασέων καλλίστην. ὥστε δὲ ταῦτα νομίζων, ἦν γάρ οἱ τῶν αἰχμοφόρων Γύγης ὁ Δασκύλου ἀρεσκόμενος μάλιστα, τούτῳ τῷ Γύγῃ καὶ τὰ σπουδαιέστερα τῶν πρηγμάτων ὑπερετίθετο ὁ Κανδαύλης καὶ δὴ καὶ τὸ εἶδος τῆς γυναικὸς ὑπερεπαινέων. χρόνου δὲ οὐ πολλοῦ διελθόντος ʽχρῆν γὰρ Κανδαύλῃ γενέσθαι κακῶσ̓ ἔλεγε πρὸς τὸν Γύγην τοιάδε. “Γύγη, οὐ γὰρ σε δοκέω πείθεσθαι μοι λέγοντι περὶ τοῦ εἴδεος τῆς γυναικός ʽὦτα γὰρ τυγχάνει ἀνθρώποισι ἐόντα ἀπιστότερα ὀφθαλμῶν̓, ποίεε ὅκως ἐκείνην θεήσεαι γυμνήν.” ὃ δʼ ἀμβώσας εἶπε “δέσποτα, τίνα λέγεις λόγον οὐκ ὑγιέα, κελεύων με δέσποιναν τὴν ἐμὴν θεήσασθαι γυμνήν; ἅμα δὲ κιθῶνι ἐκδυομένῳ συνεκδύεται καὶ τὴν αἰδῶ γυνή. πάλαι δὲ τὰ καλὰ ἀνθρώποισι ἐξεύρηται, ἐκ τῶν μανθάνειν δεῖ· ἐν τοῖσι ἓν τόδε ἐστί, σκοπέειν τινὰ τὰ ἑωυτοῦ. ἐγὼ δὲ πείθομαι ἐκείνην εἶναι πασέων γυναικῶν καλλίστην, καὶ σέο δέομαι μὴ δέεσθαι ἀνόμων.” ^1.9 ὃ μὲν δὴ λέγων τοιαῦτα ἀπεμάχετο, ἀρρωδέων μὴ τί οἱ ἐξ αὐτῶν γένηται κακόν, ὃ δʼ ἀμείβετο τοῖσιδε. “θάρσεε, Γύγη, καὶ μὴ φοβεῦ μήτε ἐμέ, ὡς σέο πειρώμενος 1 λέγω λόγον τόνδε, μήτε γυναῖκα τὴν ἐμήν, μὴ τὶ τοι ἐξ αὐτῆς γένηται βλάβος. ἀρχήν γὰρ ἐγὼ μηχανήσομαι οὕτω ὥστε μηδέ μαθεῖν μιν ὀφθεῖσαν ὑπὸ σεῦ. ἐγὼ γάρ σε ἐς τὸ οἴκημα ἐν τῷ κοιμώμεθα ὄπισθε τῆς ἀνοιγομένης θύρης στήσω. μετὰ δʼ ἐμὲ ἐσελθόντα παρέσται καὶ ἡ γυνὴ ἡ ἐμὴ ἐς κοῖτον. κεῖται δὲ ἀγχοῦ τῆς ἐσόδου θρόνος· ἐπὶ τοῦτον τῶν ἱματίων κατὰ ἕν ἕκαστον ἐκδύνουσα θήσει, καὶ κατʼ ἡσυχίην πολλὴν παρέξει τοι θεήσασθαι. ἐπεὰν δέ ἀπὸ τοῦ θρόνου στείχῃ ἐπὶ τὴν εὐνήν κατὰ νώτου τε αὐτῆς γένῃ, σοὶ μελέτω τὸ ἐνθεῦτεν ὅκως μὴ σε ὄψεται ἰόντα διὰ θυρέων.” ^1.10 ὃ μὲν δὴ ὡς οὐκ ἐδύνατο διαφυγεῖν, ἦν ἕτοιμος· ὁ δὲ Κανδαύλης, ἐπεὶ ἐδόκεε ὥρη τῆς κοίτης εἶναι, ἤγαγε τὸν Γύγεα ἐς τὸ οἴκημα. καὶ μετὰ ταῦτα αὐτίκα παρῆν καὶ ἡ γυνή. ἐσελθοῦσαν δὲ καὶ τιθεῖσαν τὰ εἵματα ἐθηεῖτο ὁ Γύγης. ὡς δὲ κατὰ νώτου ἐγένετο ἰούσης τῆς γυναικός ἐς τὴν κοίτην, ὑπεκδὺς ἐχώρεε ἔξω, καὶ ἡ γυνὴ ἐπορᾷ μιν ἐξιόντα. μαθοῦσὰ δὲ τὸ ποιηθέν ἐκ τοῦ ἀνδρὸς οὔτε ἀνέβωσε αἰσχυνθεῖσα οὔτε ἔδοξε μαθεῖν, ἐν νοῶ ἔχουσα τίσεσθαι τὸν Κανδαύλεα. παρὰ γὰρ τοῖσι Λυδοῖσι, σχεδὸν δὲ καὶ παρὰ τοῖσι ἄλλοισι βαρβάροισι καὶ ἄνδρα ὀφθῆναι γυμνόν ἐς αἰσχύνην μεγάλην φέρει. ^1.11 τότε μὲν δὴ οὕτω οὐδέν δηλώσασα ἡσυχίην εἶχε. ὡς δὲ ἡμέρη τάχιστα ἐγεγόνεε, τῶν οἰκετέων τοὺς μάλιστα ὥρα πιστοὺς ἐόντας ἑωυτῇ, ἑτοίμους ποιησαμένη ἐκάλεε τὸν Γύγεα. ὁ δὲ οὐδὲν δοκέων αὐτήν τῶν πρηχθέντων ἐπίστασθαι ἦλθε καλεόμενος· ἐώθεε γὰρ καὶ πρόσθε, ὅκως ἡ βασίλεια καλέοι, φοιτᾶν. ὡς δὲ ὁ Γύγης ἀπίκετο, ἔλεγε ἡ γυνὴ τάδε. “νῦν τοί δυῶν ὁδῶν παρεουσέων Γύγη δίδωμί αἵρεσιν, ὁκοτέρην βούλεαι τραπέσθαι. ἢ γὰρ Κανδαύλεα ἀποκτείνας ἐμέ τε καὶ τὴν βασιληίην ἔχε τὴν Λυδῶν, ἢ αὐτόν σε αὐτίκα οὕτω ἀποθνήσκειν δεῖ, ὡς ἂν μὴ πάντα πειθόμενος Κανδαύλῃ τοῦ λοιποῦ ἴδῃς τὰ μὴ σε δεῖ. ἀλλʼ ἤτοι κεῖνόν γε τὸν ταῦτα βουλεύσαντα δεῖ ἀπόλλυσθαι, ἢ σε τὸν ἐμὲ γυμνήν θεησάμενον καὶ ποιήσαντα οὐ νομιζόμενα.” ὁ δὲ Γύγης τέως μὲν ἀπεθώμαζε τὰ λεγόμενα, μετὰ δὲ ἱκέτευε μὴ μιν ἀναγκαίῃ ἐνδέειν διακρῖναι τοιαύτην αἵρεσιν. οὔκων δὴ ἔπειθε, ἀλλʼ ὥρα ἀναγκαίην ἀληθέως προκειμένην ἢ τὸν δεσπότεα ἀπολλύναι ἢ αὐτὸν ὑπʼ ἄλλων ἀπόλλυσθαι· αἱρέεται αὐτὸς περιεῖναι. ἐπειρώτα δὴ λέγων τάδε. “ἐπεί με ἀναγκάζεις δεσπότεα τὸν ἐμὸν κτείνειν οὐκ ἐθέλοντα, φέρε ἀκούσω τέῳ καὶ τρόπῳ ἐπιχειρήσομεν αὐτῷ.” ἣ δὲ ὑπολαβοῦσα ἔφη “ἐκ τοῦ αὐτοῦ μὲν χωρίου ἡ ὁρμή ἔσται ὅθεν περ καὶ ἐκεῖνος ἐμέ ἐπεδέξατο γυμνήν, ὑπνωμένῳ δὲ ἡ ἐπιχείρησις ἔσται.” ^1.12 ὡς δὲ ἤρτυσαν τὴν ἐπιβουλήν, νυκτὸς γενομένης ʽοὐ γὰρ ἐμετίετο ὁ Γύγης, οὐδέ οἱ ἦν ἀπαλλαγὴ οὐδεμία, ἀλλʼ ἔδεε ἤ αὐτὸν ἀπολωλέναι ἢ Κανδαύλεἀ εἵπετο ἐς τὸν θάλαμον τῇ γυναικί, καί μιν ἐκείνη, ἐγχειρίδιον δοῦσα, κατακρύπτει ὑπὸ τὴν αὐτὴν θύρην. καὶ μετὰ ταῦτα ἀναπαυομένου Κανδαύλεω ὑπεκδύς τε καὶ ἀποκτείνας αὐτὸν ἔσχε καὶ τὴν γυναῖκα καὶ τὴν βασιληίην Γύγης τοῦ καὶ Ἀρχίλοχος ὁ Πάριος κατὰ τὸν αὐτὸν χρόνον γενόμενος ἐν ἰάμβῳ τριμέτρῳ ἐπεμνήσθη. 1 ^1.26 τελευτήσαντος δὲ Ἀλυάττεω ἐξεδέξατο τὴν βασιληίην Κροῖσος ὁ Ἀλυάττεω, ἐτέων ἐὼν ἡλικίην πέντε καὶ τριήκοντα· ὃς δὴ Ἑλλήνων πρώτοισι ἐπεθήκατο Ἐφεσίοισι. ἔνθα δὴ οἱ Ἐφέσιοι πολιορκεόμενοι ὑπʼ αὐτοῦ ἀνέθεσαν τὴν πόλιν τῇ Ἀρτέμιδι, ἐξάψαντες ἐκ τοῦ νηοῦ σχοινίον ἐς τὸ τεῖχος. ἔστι δὲ μεταξὺ τῆς τε παλαιῆς πόλιος, ἣ τότε ἐπολιορκέετο, καὶ τοῦ νηοῦ ἑπτὰ στάδιοι. πρώτοισι μὲν δὴ τούτοισι ἐπεχείρησε ὁ Κροῖσος, μετὰ δὲ ἐν μέρεϊ ἑκάστοισι Ἰώνων τε καὶ Αἰολέων, ἄλλοισι ἄλλας αἰτίας ἐπιφέρων, τῶν μὲν ἐδύνατο μέζονας παρευρίσκειν, μέζονα ἐπαιτιώμενος, τοῖσι δὲ αὐτῶν καὶ φαῦλα ἐπιφέρων. ^1.46 Κροῖσος δὲ ἐπὶ δύο ἔτεα ἐν πένθεϊ μεγάλῳ κατῆστο τοῦ παιδὸς ἐστερημένος. μετὰ δὲ ἡ Ἀστυάγεος τοῦ Κυαξάρεω ἡγεμονίη καταιρεθεῖσα ὑπὸ Κύρου τοῦ Καμβύσεω καὶ τὰ τῶν Περσέων πρήγματα αὐξανόμενα πένθεος μὲν Κροῖσον ἀπέπαυσε, ἐνέβησε δὲ ἐς φροντίδα, εἴ κως δύναιτο, πρὶν μεγάλους γενέσθαι τοὺς Πέρσας, καταλαβεῖν αὐτῶν αὐξανομένην τὴν δύναμιν. μετὰ ὦν τὴν διάνοιαν ταύτην αὐτίκα ἀπεπειρᾶτο τῶν μαντείων τῶν τε ἐν Ἕλλησι καὶ τοῦ ἐν Λιβύῃ, διαπέμψας ἄλλους ἄλλῃ, τοὺς μὲν ἐς Δελφοὺς ἰέναι, τοὺς δὲ ἐς Ἄβας τὰς Φωκέων, τοὺς δὲ ἐς Δωδώνην· οἳ δὲ τινὲς ἐπέμποντο παρὰ τε Ἀμφιάρεων καὶ παρὰ Τροφώνιον, οἳ δὲ τῆς Μιλησίης ἐς Βραγχίδας. ταῦτα μέν νυν τὰ Ἑλληνικὰ μαντήια ἐς τὰ ἀπέπεμψε μαντευσόμενος Κροῖσος· Λιβύης δὲ παρὰ Ἄμμωνα ἀπέστελλε ἄλλους χρησομένους. διέπεμπε δὲ πειρώμενος τῶν μαντηίων ὅ τι φρονέοιεν, ὡς εἰ φρονέοντα τὴν ἀληθείην εὑρεθείη, ἐπείρηται σφέα δεύτερα πέμπων εἰ ἐπιχειρέοι ἐπὶ Πέρσας στρατεύεσθαι. ^2.23 ὁ δὲ περὶ τοῦ Ὠκεανοῦ λέξας ἐς ἀφανὲς τὸν μῦθον ἀνενείκας οὐκ ἔχει ἔλεγχον· οὐ γὰρ τινὰ ἔγωγε οἶδα ποταμὸν Ὠκεανὸν ἐόντα, Ὅμηρον δὲ ἢ τινὰ τῶν πρότερον γενομένων ποιητέων δοκέω τὸ οὔνομα εὑρόντα ἐς ποίησιν ἐσενείκασθαι. ^2.81 ἐνδεδύκασι δὲ κιθῶνας λινέους περὶ τὰ σκέλεα θυσανωτούς, τοὺς καλέουσι καλασίρις· ἐπὶ τούτοισι δὲ εἰρίνεα εἵματα λευκὰ ἐπαναβληδὸν φορέουσι. οὐ μέντοι ἔς γε τὰ ἱρὰ ἐσφέρεται εἰρίνεα οὐδὲ συγκαταθάπτεταί σφι· οὐ γὰρ ὅσιον. ὁμολογέουσι δὲ ταῦτα τοῖσι Ὀρφικοῖσι καλεομένοισι καὶ Βακχικοῖσι, ἐοῦσι δὲ Αἰγυπτίοισι καὶ Πυθαγορείοισι· οὐδὲ γὰρ τούτων τῶν ὀργίων μετέχοντα ὅσιον ἐστὶ ἐν εἰρινέοισι εἵμασι θαφθῆναι. ἔστι δὲ περὶ αὐτῶν ἱρὸς λόγος λεγόμενος. ^2.102 παραμειψάμενος ὦν τούτους τοῦ ἐπὶ τούτοισι γενομένου βασιλέος, τῷ οὔνομα ἦν Σέσωστρις, τούτου μνήμην ποιήσομαι· τὸν ἔλεγον οἱ ἱρέες πρῶτον μὲν πλοίοισι μακροῖσι ὁρμηθέντα ἐκ τοῦ Ἀραβίου κόλπου τοὺς παρὰ τὴν Ἐρυθρὴν θάλασσαν κατοικημένους καταστρέφεσθαι, ἐς ὃ πλέοντά μιν πρόσω ἀπικέσθαι ἐς θάλασσαν οὐκέτι πλωτὴν ὑπὸ βραχέων. ἐνθεῦτεν δὲ ὡς ὀπίσω ἀπίκετο ἐς Αἴγυπτον, κατὰ τῶν ἱρέων τὴν φάτιν, πολλὴν στρατιὴν τῶν λαβὼν ἤλαυνε διὰ τῆς ἠπείρου, πᾶν ἔθνος τὸ ἐμποδὼν καταστρεφόμενος. ὁτέοισι μέν νυν αὐτῶν ἀλκίμοισι ἐνετύγχανε καὶ δεινῶς γλιχομένοισι περὶ τῆς ἐλευθερίης, τούτοισι μὲν στήλας ἐνίστη ἐς τὰς χώρας διὰ γραμμάτων λεγούσας τό τε ἑωυτοῦ οὔνομα καὶ τῆς πάτρης, καὶ ὡς δυνάμι τῇ ἑωυτοῦ κατεστρέψατο σφέας· ὅτεων δὲ ἀμαχητὶ καὶ εὐπετέως παρέλαβε τὰς πόλιας, τούτοισι δὲ ἐνέγραφε ἐν τῇσι στήλῃσι κατὰ ταὐτὰ καὶ τοῖσι ἀνδρηίοισι τῶν ἐθνέων γενομένοισι, καὶ δὴ καὶ αἰδοῖα γυναικὸς προσενέγραφε, δῆλα βουλόμενος ποιέειν ὡς εἴησαν ἀνάλκιδες. ^2.104 φαίνονται μὲν γὰρ ἐόντες οἱ Κόλχοι Αἰγύπτιοι, νοήσας δὲ πρότερον αὐτὸς ἢ ἀκούσας ἄλλων λέγω. ὡς δέ μοι ἐν φροντίδι ἐγένετο, εἰρόμην ἀμφοτέρους, καὶ μᾶλλον οἱ Κόλχοι ἐμεμνέατο τῶν Αἰγυπτίων ἢ οἱ Αἰγύπτιοι τῶν Κόλχων· νομίζειν δʼ ἔφασαν οἱ Αἰγύπτιοι τῆς Σεσώστριος στρατιῆς εἶναι τοὺς Κόλχους. αὐτὸς δὲ εἴκασα τῇδε, καὶ ὅτι μελάγχροες εἰσὶ καὶ οὐλότριχες. καὶ τοῦτο μὲν ἐς οὐδὲν ἀνήκει· εἰσὶ γὰρ καὶ ἕτεροι τοιοῦτοι· ἀλλὰ τοῖσιδε καὶ μᾶλλον, ὅτι μοῦνοι πάντων ἀνθρώπων Κόλχοι καὶ Αἰγύπτιοι καὶ Αἰθίοπες περιτάμνονται ἀπʼ ἀρχῆς τὰ αἰδοῖα. Φοίνικες δὲ καὶ Σύροι οἱ ἐν τῇ Παλαιστίνῃ καὶ αὐτοὶ ὁμολογέουσι παρʼ Αἰγυπτίων μεμαθηκέναι, Σύριοι δὲ οἱ περὶ Θερμώδοντα καὶ Παρθένιον ποταμὸν καὶ Μάκρωνες οἱ τούτοισι ἀστυγείτονες ἐόντες ἀπὸ Κόλχων φασὶ νεωστὶ μεμαθηκέναι. οὗτοι γὰρ εἰσὶ οἱ περιταμνόμενοι ἀνθρώπων μοῦνοι, καὶ οὗτοι Αἰγυπτίοισι φαίνονται ποιεῦντες κατὰ ταὐτά. αὐτῶν δὲ Αἰγυπτίων καὶ Αἰθιόπων οὐκ ἔχω εἰπεῖν ὁκότεροι παρὰ τῶν ἑτέρων ἐξέμαθον· ἀρχαῖον γὰρ δή τι φαίνεται ἐόν. ὡς δὲ ἐπιμισγόμενοι Αἰγύπτῳ ἐξέμαθον, μέγα μοι καὶ τόδε τεκμήριον γίνεται· Φοινίκων ὁκόσοι τῇ Ἑλλάδι ἐπιμίσγονται, οὐκέτι Αἰγυπτίους μιμέονται κατὰ τὰ αἰδοῖα. ἀλλὰ τῶν ἐπιγινομένων οὐ περιτάμνουσι τὰ αἰδοῖα. ^2.113 ἔλεγον δέ μοι οἱ ἱρέες ἱστορέοντι τὰ περὶ Ἑλένην γενέσθαι ὧδε. Ἀλέξανδρον ἁρπάσαντα Ἑλένην ἐκ Σπάρτης ἀποπλέειν ἐς τὴν ἑωυτοῦ· καί μιν, ὡς ἐγένετο ἐν τῷ Αἰγαίῳ, ἐξῶσται ἄνεμοι ἐκβάλλουσι ἐς τὸ Αἰγύπτιον πέλαγος, ἐνθεῦτεν δέ, οὐ γὰρ ἀνιεῖ τὰ πνεύματα, ἀπικνέεται ἐς Αἴγυπτον καὶ Αἰγύπτου ἐς τὸ νῦν Κανωβικὸν καλεύμενον στόμα τοῦ Νείλου καὶ ἐς Ταριχείας. ἦν δὲ ἐπὶ τῆς ἠιόνος τὸ καὶ νῦν ἐστι Ἡρακλέος ἱρόν, ἐς τὸ ἢν καταφυγὼν οἰκέτης ὅτευ ὦν ἀνθρώπων ἐπιβάληται στίγματα ἱρά, ἑωυτὸν διδοὺς τῷ θεῷ, οὐκ ἔξεστι τούτου ἅψασθαι. ὁ νόμος οὗτος διατελέει ἐὼν ὅμοιος μέχρι ἐμεῦ τῷ ἀπʼ ἀρχῆς· τοῦ ὦν δὴ Ἀλεξάνδρου ἀπιστέαται θεράποντες πυθόμενοι τὸν περὶ τὸ ἱρὸν ἔχοντα νόμον, ἱκέται δὲ ἱζόμενοι τοῦ θεοῦ κατηγόρεον τοῦ Ἀλεξάνδρου, βουλόμενοι βλάπτειν αὐτόν, πάντα λόγον ἐξηγεύμενοι ὡς εἶχε περὶ τὴν Ἑλένην τε καὶ τὴν ἐς Μενέλεων ἀδικίην· κατηγόρεον δὲ ταῦτα πρός τε τοὺς ἱρέας καὶ τὸν στόματος τούτου φύλακον, τῷ οὔνομα ἦν Θῶνις. ^2.114 ἀκούσας δὲ τούτων ὁ Θῶνις πέμπει τὴν ταχίστην ἐς Μέμφιν παρὰ Πρωτέα ἀγγελίην λέγουσαν τάδε. “ἥκει ξεῖνος γένος μὲν Τευκρός, ἔργον δὲ ἀνόσιον ἐν τῇ Ἑλλάδι ἐξεργασμένος· ξείνου γὰρ τοῦ ἑωυτοῦ ἐξαπατήσας τὴν γυναῖκα αὐτήν τε ταύτην ἄγων ἥκει καὶ πολλὰ κάρτα χρήματα, ὑπὸ ἀνέμων ἐς γῆν ταύτην ἀπενειχθείς. κότερα δῆτα τοῦτον ἐῶμεν ἀσινέα ἐκπλέειν ἢ ἀπελώμεθα τὰ ἔχων ἦλθε;” ἀντιπέμπει πρὸς ταῦτα ὁ Πρωτεὺς λέγοντα τάδε. “ἄνδρα τοῦτον, ὅστις κοτὲ ἐστὶ ἀνόσια ἐργασμένος ξεῖνον τὸν ἑωυτοῦ, συλλαβόντες ἀπάγετε παρʼ ἐμέ, ἵνα εἰδέω ὅ τι κοτὲ καὶ λέξει.” ^2.115 ἀκούσας δὲ ταῦτα ὁ Θῶνις συλλαμβάνει τὸν Ἀλέξανδρον καὶ τὰς νέας αὐτοῦ κατίσχει, μετὰ δὲ αὐτόν τε τοῦτον ἀνήγαγε ἐς Μέμφιν καὶ τὴν Ἑλένην τε καὶ τὰ χρήματα, πρὸς δὲ καὶ τοὺς ἱκέτας. ἀνακομισθέντων δὲ πάντων, εἰρώτα τὸν Ἀλέξανδρον ὁ Πρωτεὺς τίς εἴη καὶ ὁκόθεν πλέοι. ὁ δέ οἱ καὶ τὸ γένος κατέλεξε καὶ τῆς πάτρης εἶπε τὸ οὔνομα, καὶ δὴ καὶ τὸν πλόον ἀπηγήσατο ὁκόθεν πλέοι. μετὰ δὲ ὁ Πρωτεὺς εἰρώτα αὐτὸν ὁκόθεν τὴν Ἑλένην λάβοι· πλανωμένου δὲ τοῦ Ἀλεξάνδρου ἐν τῷ λόγῳ καὶ οὐ λέγοντος τὴν ἀληθείην, ἤλεγχον οἱ γενόμενοι ἱκέται, ἐξηγεύμενοι πάντα λόγον τοῦ ἀδικήματος. τέλος δὲ δή σφι λόγον τόνδε ἐκφαίνει ὁ Πρωτεύς, λέγων ὅτι “ἐγὼ εἰ μὴ περὶ πολλοῦ ἡγεύμην μηδένα ξείνων κτείνειν, ὅσοι ὑπʼ ἀνέμων ἤδη ἀπολαμφθέντες ἦλθον ἐς χώρην τὴν ἐμήν, ἐγὼ ἄν σε ὑπὲρ τοῦ Ἕλληνος ἐτισάμην, ὅς, ὦ κάκιστε ἀνδρῶν, ξεινίων τυχὼν ἔργον ἀνοσιώτατον ἐργάσαο· παρὰ τοῦ σεωυτοῦ ξείνου τὴν γυναῖκα ἦλθες. καὶ μάλα ταῦτά τοι οὐκ ἤρκεσε, ἀλλʼ ἀναπτερώσας αὐτὴν οἴχεαι ἔχων ἐκκλέψας. καὶ οὐδὲ ταῦτά τοι μοῦνα ἤρκεσε, ἀλλὰ καὶ οἰκία τοῦ ξείνου κεραΐσας ἥκεις. νῦν ὦν ἐπειδὴ περὶ πολλοῦ ἥγημαι μὴ ξεινοκτονέειν, γυναῖκα μὲν ταύτην καὶ τὰ χρήματα οὔ τοι προήσω ἀπάγεσθαι, ἀλλʼ αὐτὰ ἐγὼ τῷ Ἕλληνι ξείνῳ φυλάξω, ἐς ὃ ἂν αὐτὸς ἐλθὼν ἐκεῖνος ἀπαγαγέσθαι ἐθέλῃ· αὐτὸν δέ σε καὶ τοὺς σοὺς συμπλόους τριῶν ἡμερέων προαγορεύω ἐκ τῆς ἐμῆς γῆς ἐς ἄλλην τινὰ μετορμίζεσθαι, εἰ δὲ μή, ἅτε πολεμίους περιέψεσθαι.” ^2.116 Ἑλένης μὲν ταύτην ἄπιξιν παρὰ Πρωτέα ἔλεγον οἱ ἱρέες γενέσθαι· δοκέει δέ μοι καὶ Ὅμηρος τὸν λόγον τοῦτον πυθέσθαι· ἀλλʼ οὐ γὰρ ὁμοίως ἐς τὴν ἐποποιίην εὐπρεπὴς ἦν τῷ ἑτέρῳ τῷ περ ἐχρήσατο, ἑκὼν μετῆκε αὐτόν, δηλώσας ὡς καὶ τοῦτον ἐπίσταιτο τὸν λόγον· δῆλον δὲ κατὰ γὰρ 1 ἐποίησε ἐν Ἰλιάδι ʽκαὶ οὐδαμῇ ἄλλῃ ἀνεπόδισε ἑωυτόν’ πλάνην τὴν Ἀλεξάνδρου, ὡς ἀπηνείχθη ἄγων Ἑλένην τῇ τε δὴ ἄλλῃ πλαζόμενος καὶ ὡς ἐς Σιδῶνα τῆς Φοινίκης ἀπίκετο. ἐπιμέμνηται δὲ αὐτοῦ ἐν Διομήδεος ἀριστείῃ· λέγει δὲ τὰ ἔπεα ὧδε. ἔνθʼ ἔσαν οἱ πέπλοι παμποίκιλοι, ἔργα γυναικῶν Σιδονίων, τὰς αὐτὸς Ἀλέξανδρος θεοειδής ἤγαγε Σιδονίηθεν, ἐπιπλὼς εὐρέα πόντον, τὴν ὁδὸν ἣν Ἑλένην περ ἀνήγαγεν εὐπατέρειαν. homer, Iliad, 6.289-292 ἐπιμέμνηται δὲ καὶ ἐν Ὀδυσσείῃ ἐν τοῖσιδε τοῖσι ἔπεσι. τοῖα Διὸς θυγάτηρ ἔχε φάρμακα μητιόεντα, ἐσθλά, τά οἱ Πολύδαμνα πόρεν Θῶνος παράκοιτις Αἰγυπτίη, τῇ πλεῖστα φέρει ζείδωρος ἄρουρα φάρμακα, πολλὰ μὲν ἐσθλὰ μεμιγμένα, πολλὰ δὲ λυγρά. Homer, Odyssey, 4.227-230 καὶ τάδε ἕτερα πρὸς Τηλέμαχον Μενέλεως λέγει. Αἰγύπτῳ μʼ ἔτι δεῦρο θεοὶ μεμαῶτα νέεσθαι ἔσχον, ἐπεὶ οὔ σφιν ἔρεξα τεληέσσας ἑκατόμβας. Homer,Odyssey, 4.351-352 ἐν τούτοισι τοῖσι ἔπεσι δηλοῖ ὅτι ἠπίστατο τὴν ἐς Αἴγυπτον Ἀλεξάνδρου πλάνην· ὁμουρέει γὰρ ἡ Συρίη Αἰγύπτῶ, οἱ δὲ Φοίνικες, τῶν ἐστὶ ἡ Σιδών, ἐν τῇ Συρίῃ οἰκέουσι. ^2.117 κατὰ ταῦτα δὲ τὰ ἔπεα καὶ τόδε τὸ χωρίον οὐκ ἥκιστα ἀλλὰ μάλιστα δηλοῖ ὅτι οὐκ Ὁμήρου τὰ Κύπρια ἔπεα ἐστὶ ἀλλʼ ἄλλου τινός. ἐν μὲν γὰρ τοῖσι Κυπρίοισι εἴρηται ὡς τριταῖος ἐκ Σπάρτης Ἀλέξανδρος ἀπίκετο ἐς τὸ Ἴλιον ἄγων Ἑλένην, εὐαέι τε πνεύματι χρησάμενος καὶ θαλάσσῃ λείῃ· ἐν δὲ Ἰλιάδι λέγει ὡς ἐπλάζετο ἄγων αὐτήν. ^3.16 Καμβύσης δὲ ἐκ Μέμφιος ἀπίκετο ἐς Σάιν πόλιν, βουλόμενος ποιῆσαι τὰ δὴ καὶ ἐποίησε. ἐπείτε γὰρ ἐσῆλθε ἐς τὰ τοῦ Ἀμάσιος οἰκία, αὐτίκα ἐκέλευε ἐκ τῆς ταφῆς τὸν Ἀμάσιος νέκυν ἐκφέρειν ἔξω· ὡς δὲ ταῦτα ἐπιτελέα ἐγένετο, μαστιγοῦν ἐκέλευε καὶ τὰς τρίχας ἀποτίλλειν καὶ κεντοῦν τε καὶ τἆλλα πάντα λυμαίνεσθαι. ἐπείτε δὲ καὶ ταῦτα ἔκαμον ποιεῦντες ʽὁ γὰρ δὴ νεκρὸς ἅτε τεταριχευμένος ἀντεῖχέ τε καὶ οὐδὲν διεχέετὀ, ἐκέλευσέ μιν ὁ Καμβύσης κατακαῦσαι, ἐντελλόμενος οὐκ ὅσια· Πέρσαι γὰρ θεὸν νομίζουσι εἶναι πῦρ. τὸ ὦν κατακαίειν γε τοὺς νεκροὺς οὐδαμῶς ἐν νόμῳ οὐδετέροισι ἐστί, Πέρσῃσι μὲν διʼ ὅ περ εἴρηται, θεῷ οὐ δίκαιον εἶναι λέγοντες νέμειν νεκρὸν ἀνθρώπου· Αἰγυπτίοισι δὲ νενόμισται πῦρ θηρίον εἶναι ἔμψυχον, πάντα δὲ αὐτὸ κατεσθίειν τά περ ἂν λάβῃ, πλησθὲν δὲ αὐτὸ τῆς βορῆς συναποθνήσκειν τῷ κατεσθιομένῳ. οὔκων θηρίοισι νόμος οὐδαμῶς σφι ἐστὶ τὸν νέκυν διδόναι, καὶ διὰ ταῦτα ταριχεύουσι, ἵνα μὴ κείμενος ὑπὸ εὐλέων καταβρωθῇ. οὕτω οὐδετέροισι νομιζόμενα ἐνετέλλετο ποιέειν ὁ Καμβύσης. ὡς μέντοι, Αἰγύπτιοι λέγουσι, οὐκ Ἄμασις ἦν ὁ ταῦτα παθών, ἀλλὰ ἄλλος τις τῶν Αἰγυπτίων ἔχων τὴν αὐτὴν ἡλικίην Ἀμάσι, τῷ λυμαινόμενοι Πέρσαι ἐδόκεον Ἀμάσι λυμαίνεσθαι. λέγουσι γὰρ ὡς πυθόμενος ἐκ μαντηίου ὁ Ἄμασις τὰ περὶ ἑωυτὸν ἀποθανόντα μέλλοντα γίνεσθαι, οὕτω δὴ ἀκεόμενος τὰ ἐπιφερόμενα τὸν μὲν ἄνθρωπον τοῦτον τὸν μαστιγωθέντα ἀποθανόντα ἔθαψε ἐπὶ τῇσι θύρῃσι ἐντὸς τῆς ἑωυτοῦ θήκης, ἑωυτὸν δὲ ἐνετείλατο τῷ παιδὶ ἐν μυχῷ τῆς θήκης ὡς μάλιστα θεῖναι. αἱ μέν νυν ἐκ τοῦ Ἀμάσιος ἐντολαὶ αὗται αἱ ἐς τὴν ταφήν τε καὶ τὸν ἄνθρωπον ἔχουσαι οὔ μοι δοκέουσι ἀρχὴν γενέσθαι, ἄλλως δʼ αὐτὰ Αἰγύπτιοι σεμνοῦν. ^3.40 καί κως τὸν Ἄμασιν εὐτυχέων μεγάλως ὁ Πολυκράτης οὐκ ἐλάνθανε, ἀλλά οἱ τοῦτʼ ἦν ἐπιμελές. πολλῷ δὲ ἔτι πλεῦνός οἱ εὐτυχίης γινομένης γράψας ἐς βυβλίον τάδε ἐπέστειλε ἐς Σάμον. “Ἄμασις Πολυκράτεϊ ὧδε λέγει. ἡδὺ μὲν πυνθάνεσθαι ἄνδρα φίλον καὶ ξεῖνον εὖ πρήσσοντα· ἐμοὶ δὲ αἱ σαὶ μεγάλαι εὐτυχίαι οὐκ ἀρέσκουσι, τὸ θεῖον ἐπισταμένῳ ὡς ἔστι φθονερόν· καί κως βούλομαι καὶ αὐτὸς καὶ τῶν ἂν κήδωμαι τὸ μέν τι εὐτυχέειν τῶν πρηγμάτων τὸ δὲ προσπταίειν, καὶ οὕτω διαφέρειν τὸν αἰῶνα ἐναλλὰξ πρήσσων ἢ εὐτυχέειν τὰ πάντα. οὐδένα γάρ κω λόγῳ οἶδα ἀκούσας ὅστις ἐς τέλος οὐ κακῶς ἐτελεύτησε πρόρριζος, εὐτυχέων τὰ πάντα. σύ νυν ἐμοὶ πειθόμενος ποίησον πρὸς τὰς εὐτυχίας τοιάδε· φροντίσας τὸ ἂν εὕρῃς ἐόν τοι πλείστου ἄξιον καὶ ἐπʼ ᾧ σὺ ἀπολομένῳ μάλιστα τὴν ψυχὴν ἀλγήσεις, τοῦτο ἀπόβαλε οὕτω ὅκως μηκέτι ἥξει ἐς ἀνθρώπους· ἤν τε μὴ ἐναλλὰξ ἤδη τὠπὸ τούτου αἱ εὐτυχίαι τοι τῇσι πάθῃσι προσπίπτωσι, τρόπῳ τῷ ἐξ ἐμεῦ ὑποκειμένῳ ἀκέο.” ^3.41 ταῦτα ἐπιλεξάμενος ὁ Πολυκράτης καὶ νόῳ λαβὼν ὥς οἱ εὖ ὑπετίθετο Ἄμασις, ἐδίζητο ἐπʼ ᾧ ἂν μάλιστα τὴν ψυχὴν ἀσηθείη ἀπολομένῳ τῶν κειμηλίων, διζήμενος δὲ εὕρισκε τόδε. ἦν οἱ σφρηγὶς τὴν ἐφόρεε χρυσόδετος, σμαράγδου μὲν λίθου ἐοῦσα, ἔργον δὲ ἦν Θεοδώρου τοῦ Τηλεκλέος Σαμίου. ἐπεὶ ὦν ταύτην οἱ ἐδόκεε ἀποβαλεῖν, ἐποίεε τοιάδε· πεντηκόντερον πληρώσας ἀνδρῶν ἐσέβη ἐς αὐτήν, μετὰ δὲ ἀναγαγεῖν ἐκέλευε ἐς τὸ πέλαγος· ὡς δὲ ἀπὸ τῆς νήσου ἑκὰς ἐγένετο, περιελόμενος τὴν σφρηγῖδα πάντων ὁρώντων τῶν συμπλόων ῥίπτει ἐς τὸ πέλαγος. τοῦτο δὲ ποιήσας ἀπέπλεε, ἀπικόμενος δὲ ἐς τὰ οἰκία συμφορῇ ἐχρᾶτο. ^3.42 πέμπτῃ δὲ ἢ ἕκτῃ ἡμέρῃ ἀπὸ τούτων τάδε οἱ συνήνεικε γενέσθαι. ἀνὴρ ἁλιεὺς λαβὼν ἰχθὺν μέγαν τε καὶ καλὸν ἠξίου μιν Πολυκράτεϊ δῶρον δοθῆναι· φέρων δὴ ἐπὶ τὰς θύρας Πολυκράτεϊ ἔφη ἐθέλειν ἐλθεῖν ἐς ὄψιν, χωρήσαντος δέ οἱ τούτου ἔλεγε διδοὺς τὸν ἰχθύν “ὦ βασιλεῦ, ἐγὼ τόνδε ἑλὼν οὐκ ἐδικαίωσα φέρειν ἐς ἀγορήν, καίπερ ἐὼν ἀποχειροβίοτος, ἀλλά μοι ἐδόκεε σεῦ τε εἶναι ἄξιος καὶ τῆς σῆς ἀρχῆς· σοὶ δή μιν φέρων δίδωμι.” ὁ δὲ ἡσθεὶς τοῖσι ἔπεσι ἀμείβεται τοῖσιδε. “κάρτα τε εὖ ἐποίησας καὶ χάρις διπλῆ τῶν τε λόγων καὶ τοῦ δώρου, καί σε ἐπὶ δεῖπνον καλέομεν.” ὃ μὲν δὴ ἁλιεὺς μέγα ποιεύμενος ταῦτα ἤιε ἐς τὰ οἰκία, τὸν δὲ ἰχθὺν τάμνοντες οἱ θεράποντες εὑρίσκουσι ἐν τῇ νηδύι αὐτοῦ ἐνεοῦσαν τὴν Πολυκράτεος σφρηγῖδα. ὡς δὲ εἶδόν τε καὶ ἔλαβον τάχιστα, ἔφερον κεχαρηκότες παρὰ τὸν Πολυκράτεα, διδόντες δέ οἱ τὴν σφρηγῖδα ἔλεγον ὅτεῳ τρόπῳ εὑρέθη. τὸν δὲ ὡς ἐσῆλθε θεῖον εἶναι τὸ πρῆγμα, γράφει ἐς βυβλίον πάντα τὰ ποιήσαντά μιν οἷα καταλελάβηκε, γράψας δὲ ἐς Αἴγυπτον ἐπέθηκε. ^3.43 ἐπιλεξάμενος δὲ ὁ Ἄμασις τὸ βυβλίον τὸ παρὰ τοῦ Πολυκράτεος ἧκον, ἔμαθε ὅτι ἐκκομίσαι τε ἀδύνατον εἴη ἀνθρώπῳ ἄνθρωπον ἐκ τοῦ μέλλοντος γίνεσθαι πρήγματος, καὶ ὅτι οὐκ εὖ τελευτήσειν μέλλοι Πολυκράτης εὐτυχέων τὰ πάντα, ὃς καὶ τὰ ἀποβάλλει εὑρίσκει. πέμψας δέ οἱ κήρυκα ἐς Σάμον διαλύεσθαι ἔφη τὴν ξεινίην. τοῦδε δὲ εἵνεκεν ταῦτα ἐποίεε, ἵνα μὴ συντυχίης δεινῆς τε καὶ μεγάλης Πολυκράτεα καταλαβούσης αὐτὸς ἀλγήσειε τὴν ψυχὴν ὡς περὶ ξείνου ἀνδρός. ^3.48 συνεπελάβοντο δὲ τοῦ στρατεύματος τοῦ ἐπὶ Σάμον ὥστε γενέσθαι καὶ Κορίνθιοι προθύμως· ὕβρισμα γὰρ καὶ ἐς τούτους εἶχε ἐκ τῶν Σαμίων γενόμενον γενεῇ πρότερον τοῦ στρατεύματος τούτου, κατὰ δὲ τὸν αὐτὸν χρόνον τοῦ κρητῆρος τῇ ἁρπαγῇ γεγονός. Κερκυραίων γὰρ παῖδας τριηκοσίους ἀνδρῶν τῶν πρώτων Περίανδρος ὁ Κυψέλου ἐς Σάρδις ἀπέπεμψε παρὰ Ἀλυάττεα ἐπʼ ἐκτομῇ· προσσχόντων δὲ ἐς τὴν Σάμον τῶν ἀγόντων τοὺς παῖδας Κορινθίων, πυθόμενοι οἱ Σάμιοι τὸν λόγον, ἐπʼ οἷσι ἀγοίατο ἐς Σάρδις, πρῶτα μὲν τοὺς παῖδας ἐδίδαξαν ἱροῦ ἅψασθαι Ἀρτέμιδος· μετὰ δὲ οὐ περιορῶντες ἀπέλκειν τοὺς ἱκέτας ἐκ τοῦ ἱροῦ, σιτίων δὲ τοὺς παῖδας ἐργόντων Κορινθίων, ἐποιήσαντο οἱ Σάμιοι ὁρτήν, τῇ καὶ νῦν ἔτι χρέωνται κατὰ ταὐτά. νυκτὸς γὰρ ἐπιγενομένης, ὅσον χρόνον ἱκέτευον οἱ παῖδες, ἵστασαν χοροὺς παρθένων τε καὶ ἠιθέων, ἱστάντες δὲ τοὺς χοροὺς τρωκτὰ σησάμου τε καὶ μέλιτος ἐποιήσαντο νόμον φέρεσθαι, ἵνα ἁρπάζοντες οἱ τῶν Κερκυραίων παῖδες ἔχοιεν τροφήν. ἐς τοῦτο δὲ τόδε ἐγίνετο, ἐς ὃ οἱ Κορίνθιοι τῶν παίδων οἱ φύλακοι οἴχοντο ἀπολιπόντες· τοὺς δὲ παῖδας ἀπήγαγον ἐς Κέρκυραν οἱ Σάμιοι. ^3.49 εἰ μέν νυν Περιάνδρου τελευτήσαντος τοῖσι Κορινθίοισι φίλα ἦν πρὸς τοὺς Κερκυραίους, οἳ δὲ οὐκ ἂν συνελάβοντο τοῦ στρατεύματος τοῦ ἐπὶ Σάμον ταύτης εἵνεκεν τῆς αἰτίης. νῦν δὲ αἰεὶ ἐπείτε ἔκτισαν τὴν νῆσον εἰσὶ ἀλλήλοισι διάφοροι, ἐόντες ἑωυτοῖσι 1 τούτων ὦν εἵνεκεν ἀπεμνησικάκεον τοῖσι Σαμίοισι οἱ Κορίνθιοι. ἀπέπεμπε δὲ ἐς Σάρδις ἐπʼ ἐκτομῇ Περίανδρος τῶν πρώτων Κερκυραίων ἐπιλέξας τοὺς παῖδας τιμωρεύμενος· πρότεροι γὰρ οἱ Κερκυραῖοι ἦρξαν ἐς αὐτὸν πρῆγμα ἀτάσθαλον ποιήσαντες. ^3.50 ἐπείτε γὰρ τὴν ἑωυτοῦ γυναῖκα Μέλισσαν Περίανδρος ἀπέκτεινε, συμφορὴν τοιήνδε οἱ ἄλλην συνέβη πρὸς τῇ γεγονυίῃ γενέσθαι. ἦσάν οἱ ἐκ Μελίσσης δύο παῖδες, ἡλικίην ὃ μὲν ἑπτακαίδεκα ὁ δὲ ὀκτωκαίδεκα ἔτεα γεγονώς. τούτους ὁ μητροπάτωρ Προκλέης ἐὼν Ἐπιδαύρου τύραννος μεταπεμψάμενος παρʼ ἑωυτὸν ἐφιλοφρονέετο, ὡς οἰκὸς ἦν θυγατρὸς ἐόντας τῆς ἑωυτοῦ παῖδας. ἐπείτε δὲ σφέας ἀπεπέμπετο, εἶπε προπέμπων αὐτούς “ἆρα ἴστε, ὦ παῖδες, ὃς ὑμέων τὴν μητέρα ἀπέκτεινε;” τοῦτο τὸ ἔπος ὁ μὲν πρεσβύτερος αὐτῶν ἐν οὐδενὶ λόγῳ ἐποιήσατο· ὁ δὲ νεώτερος, τῷ οὔνομα ἦν Λυκόφρων, ἤλγησε ἀκούσας οὕτω ὥστε ἀπικόμενος ἐς τὴν Κόρινθον ἅτε φονέα τῆς μητρὸς τὸν πατέρα οὔτε προσεῖπε, διαλεγομένῳ τε οὔτε προσδιελέγετο ἱστορέοντί τε λόγον οὐδένα ἐδίδου. τέλος δέ μιν περιθύμως ἔχων ὁ Περίανδρος ἐξελαύνει ἐκ τῶν οἰκίων. ^3.51 ἐξελάσας δὲ τοῦτον ἱστόρεε τὸν πρεσβύτερον τά σφι ὁ μητροπάτωρ διελέχθη. ὁ δέ οἱ ἀπηγέετο ὡς σφέας φιλοφρόνως ἐδέξατο· ἐκείνου δὲ τοῦ ἔπεος τό σφι ὁ Προκλέης ἀποστέλλων εἶπε, ἅτε οὐ νόῳ λαβών, οὐκ ἐμέμνητο. Περίανδρος δὲ οὐδεμίαν μηχανὴν ἔφη εἶναι μὴ οὔ σφι ἐκεῖνον ὑποθέσθαι τι, ἐλιπάρεέ τε ἱστορέων· ὁ δὲ ἀναμνησθεὶς εἶπε καὶ τοῦτο. Περίανδρος δὲ νόῳ λαβὼν καὶ τοῦτο 1 καὶ μαλακὸν ἐνδιδόναι βουλόμενος οὐδέν, τῇ ὁ ἐξελασθεὶς ὑπʼ αὐτοῦ παῖς δίαιταν ἐποιέετο, ἐς τούτους πέμπων ἄγγελον ἀπηγόρευε μή μιν δέκεσθαι οἰκίοισι. ὁ δὲ ὅκως ἀπελαυνόμενος ἔλθοι ἐς ἄλλην οἰκίην, ἀπηλαύνετʼ ἂν καὶ ἀπὸ ταύτης, ἀπειλέοντός τε τοῦ Περίανδρου τοῖσι δεξαμένοισι καὶ ἐξέργειν κελεύοντος· ἀπελαυνόμενος δʼ ἂν ἤιε ἐπʼ ἑτέρην τῶν ἑταίρων· οἳ δὲ ἅτε Περιάνδρου ἐόντα παῖδα καίπερ δειμαίνοντες ὅμως ἐδέκοντο. ^3.52 τέλος δὲ ὁ Περίανδρος κήρυγμα ἐποιήσατο, ὃς ἂν ἢ οἰκίοισι ὑποδέξηταί μιν ἢ προσδιαλεχθῇ, ἱρὴν ζημίην τοῦτον τῷ Ἀπόλλωνι ὀφείλειν, ὅσην δὴ εἴπας. πρὸς ὦν δὴ τοῦτο τὸ κήρυγμα οὔτε τίς οἱ διαλέγεσθαι οὔτε οἰκίοισι δέκεσθαι ἤθελε· πρὸς δὲ οὐδὲ αὐτὸς ἐκεῖνος ἐδικαίου πειρᾶσθαι ἀπειρημένου, ἀλλὰ διακαρτερέων ἐν τῇσι στοῇσι ἐκαλινδέετο. τετάρτῃ δὲ ἡμέρῃ ἰδών μιν ὁ Περίανδρος ἀλουσίῃσί τε καὶ ἀσιτίῃσι συμπεπτωκότα οἴκτειρε· ὑπεὶς δὲ τῆς ὀργῆς ἤιε ἆσσον καὶ ἔλεγε “ὦ παῖ, κότερα τούτων αἱρετώτερα ἐστί, ταῦτα τὸ νῦν ἔχων πρήσσεις, ἢ τὴν τυραννίδα καὶ τὰ ἀγαθὰ τὰ νῦν ἐγὼ ἔχω, ταῦτα ἐόντα τῷ πατρὶ ἐπιτήδεον παραλαμβάνειν, ὃς ἐὼν ἐμός τε παῖς καὶ Κορίνθου τῆς εὐδαίμονος βασιλεὺς ἀλήτην βίον εἵλευ, ἀντιστατέων τε καὶ ὀργῇ χρεώμενος ἐς τόν σε ἥκιστα ἐχρῆν. εἰ γάρ τις συμφορὴ ἐν αὐτοῖσι γέγονε, ἐξ ἧς ὑποψίην ἐς ἐμὲ ἔχεις, ἐμοί τε αὕτη γέγονε καὶ ἐγὼ αὐτῆς τὸ πλεῦν μέτοχος εἰμί, ὅσῳ αὐτός σφεα ἐξεργασάμην. σὺ δὲ μαθὼν ὅσῳ φθονέεσθαι κρέσσον ἐστὶ ἢ οἰκτείρεσθαι, ἅμα τε ὁκοῖόν τι ἐς τοὺς τοκέας καὶ ἐς τοὺς κρέσσονας τεθυμῶσθαι, ἄπιθι ἐς τὰ οἰκία.” Περίανδρος μὲν τούτοισι αὐτὸν κατελάμβανε· ὁ δὲ ἄλλο μὲν οὐδὲν ἀμείβεται τὸν πατέρα, ἔφη δέ μιν ἱρὴν ζημίην ὀφείλειν τῷ θεῷ ἑωυτῷ ἐς λόγους ἀπικόμενον. μαθὼν δὲ ὁ Περίανδρος ὡς ἄπορόν τι τὸ κακὸν εἴη τοῦ παιδὸς καὶ ἀνίκητον, ἐξ ὀφθαλμῶν μιν ἀποπέμπεται στείλας πλοῖον ἐς Κέρκυραν· ἐπεκράτεε γὰρ καὶ ταύτης· ἀποστείλας δὲ τοῦτον ὁ Περίανδρος ἐστρατεύετο ἐπὶ τὸν πενθερὸν Προκλέα ὡς τῶν παρεόντων οἱ πρηγμάτων ἐόντα αἰτιώτατον, καὶ εἷλε μὲν τὴν Ἐπίδαυρον, εἷλε δὲ αὐτὸν Προκλέα καὶ ἐζώγρησε. ^3.53 ἐπεὶ δὲ τοῦ χρόνου προβαίνοντος ὅ τε Περίανδρος παρηβήκεε καὶ συνεγινώσκετο ἑωυτῷ οὐκέτι εἶναι δυνατὸς τὰ πρήγματα ἐπορᾶν τε καὶ διέπειν, πέμψας ἐς τὴν Κέρκυραν ἀπεκάλεε τὸν Λυκόφρονα ἐπὶ τὴν τυραννίδα· ἐν γὰρ δὴ τῷ πρεσβυτέρῳ τῶν παίδων οὔκων ἐνώρα, ἀλλά οἱ κατεφαίνετο εἶναι νωθέστερος. ὁ δὲ Λυκόφρων οὐδὲ ἀνακρίσιος ἠξίωσε τὸν φέροντα τὴν ἀγγελίην. Περίανδρος δὲ περιεχόμενος τοῦ νεηνίεω δεύτερα ἀπέστειλε ἐπʼ αὐτὸν τὴν ἀδελφεήν, ἑωυτοῦ δὲ θυγατέρα, δοκέων μιν μάλιστα ταύτῃ ἂν πείθεσθαι. ἀπικομένης δὲ ταύτης καὶ λεγούσης, “ὦ παῖ, βούλεαι τήν τε τυραννίδα ἐς ἄλλους πεσεῖν καὶ τὸν οἶκον τοῦ πατρὸς διαφορηθέντα μᾶλλον ἢ αὐτός σφεα ἀπελθὼν ἔχειν; ἄπιθι ἐς τὰ οἰκία, παῦσαι σεωυτὸν ζημιῶν. φιλοτιμίη κτῆμα σκαιόν. μὴ τῷ κακῷ τὸ κακὸν ἰῶ. πολλοὶ τῶν δικαίων τὰ ἐπιεικέστερα προτιθεῖσι, πολλοὶ δὲ ἤδη τὰ μητρώια διζήμενοι τὰ πατρώια ἀπέβαλον. τυραννὶς χρῆμα σφαλερόν, πολλοὶ δὲ αὐτῆς ἐρασταί εἰσι, ὁ δὲ γέρων τε ἤδη καὶ παρηβηκώς· μὴ δῷς τὰ σεωυτοῦ ἀγαθὰ ἄλλοισι.” ἣ μὲν δὴ τὰ ἐπαγωγότατα διδαχθεῖσα ὑπὸ τοῦ πατρὸς ἔλεγε πρὸς αὐτόν· ὁ δὲ ὑποκρινάμενος ἔφη οὐδαμὰ ἥξειν ἐς Κόρινθον, ἔστʼ ἂν πυνθάνηται περιεόντα τὸν πατέρα. ἀπαγγειλάσης δὲ ταύτης ταῦτα, τὸ τρίτον Περίανδρος κήρυκα πέμπει βουλόμενος αὐτὸς μὲν ἐς Κέρκυραν ἥκειν, ἐκεῖνον δὲ ἐκέλευε ἐς Κόρινθον ἀπικόμενον διάδοχον γίνεσθαι τῆς τυραννίδος. καταινέσαντος δὲ ἐπὶ τούτοισι τοῦ παιδός, ὁ μὲν Περίανδρος ἐστέλλετο ἐς τὴν Κέρκυραν, ὁ δὲ παῖς οἱ ἐς τὴν Κόρινθον. μαθόντες δὲ οἱ Κερκυραῖοι τούτων ἕκαστα, ἵνα μή σφι Περίἀνδρός ἐς τὴν χώρην ἀπίκηται, κτείνουσι τὸν νεηνίσκον. ἀντὶ τούτων μὲν Περίανδρος Κερκυραίους ἐτιμωρέετο. ^4.95 ὡς δὲ ἐγὼ πυνθάνομαι τῶν τὸν Ἑλλήσποντον οἰκεόντων Ἑλλήνων καὶ Πόντον, τὸν Σάλμοξιν τοῦτον ἐόντα ἄνθρωπον δουλεῦσαι ἐν Σάμῳ, δουλεῦσαι δὲ Πυθαγόρῃ τῷ Μνησάρχου, ἐνθεῦτεν δὲ αὐτὸν γενόμενον ἐλεύθερον χρήματα κτήσασθαι μεγάλα, κτησάμενον δὲ ἀπελθεῖν ἐς τὴν ἑωυτοῦ. ἅτε δὲ κακοβίων τε ἐόντων τῶν Θρηίκων καὶ ὑπαφρονεστέρων, τὸν Σάλμοξιν τοῦτον ἐπιστάμενον δίαιτάν τε Ἰάδα καὶ ἤθεα βαθύτερα ἢ κατὰ Θρήικας, οἷα Ἕλλησι τε ὁμιλήσαντα καὶ Ἑλλήνων οὐ τῷ ἀσθενεστάτῳ σοφιστῇ Πυθαγόρη, κατασκευάσασθαι ἀνδρεῶνα, ἐς τὸν πανδοκεύοντα τῶν ἀστῶν τοὺς πρώτους καὶ εὐωχέοντα ἀναδιδάσκειν ὡς οὔτε αὐτὸς οὔτε οἱ συμπόται αὐτοῦ οὔτε οἱ ἐκ τούτων αἰεὶ γινόμενοι ἀποθανέονται, ἀλλʼ ἥξουσι ἐς χῶρον τοῦτον ἵνα αἰεὶ περιεόντες ἕξουσι τὰ πάντα ἀγαθά. ἐν ᾧ δὲ ἐποίεε τὰ καταλεχθέντα καὶ ἔλεγε ταῦτα, ἐν τούτῳ κατάγαιον οἴκημα ἐποιέετο. ὡς δέ οἱ παντελέως εἶχε τὸ οἴκημα, ἐκ μὲν τῶν Θρηίκων ἠφανίσθη, καταβὰς δὲ κάτω ἐς τὸ κατάγαιον οἴκημα διαιτᾶτο ἐπʼ ἔτεα τρία· οἳ δὲ μιν ἐπόθεόν τε καὶ ἐπένθεον ὡς τεθνεῶτα. τετάρτω δὲ ἔτεϊ ἐφάνη τοῖσι Θρήιξι, καὶ οὕτω πιθανά σφι ἐγένετο τὰ ἔλεγε ὁ Σάλμοξις. ταῦτα φασί μιν ποιῆσαι. ^4.96 ἐγὼ δὲ περὶ μὲν τούτου καὶ τοῦ καταγαίου οἰκήματος οὔτε ἀπιστέω οὔτε ὦν πιστεύω τι λίην, δοκέω δὲ πολλοῖσι ἔτεσι πρότερον τὸν Σάλμοξιν τοῦτον γενέσθαι Πυθαγόρεω. εἴτε δὲ ἐγένετό τις Σάλμοξις ἄνθρωπος, εἴτʼ ἐστὶ δαίμων τις Γέτῃσι οὗτος ἐπιχώριος, χαιρέτω. οὗτοι μὲν δὴ τρόπῳ τοιούτῳ χρεώμενοι ὡς ἐχειρώθησαν ὑπὸ Περσέων, εἵποντο τῷ ἄλλῳ στρατῷ. ^5.22 ὁ μέν νυν τῶν Περσέων τούτων θάνατος οὕτω καταλαμφθεὶς ἐσιγήθη. Ἕλληνας δὲ εἶναι τούτους τοὺς ἀπὸ Περδίκκεω γεγονότας, κατά περ αὐτοὶ λέγουσι, αὐτός τε οὕτω τυγχάνω ἐπιστάμενος καὶ δὴ καὶ ἐν τοῖσι ὄπισθε λόγοισι ἀποδέξω ὡς εἰσὶ Ἕλληνες, πρὸς δὲ καὶ οἱ τὸν ἐν Ὀλυμπίῃ διέποντες ἀγῶνα Ἑλληνοδίκαι οὕτω ἔγνωσαν εἶναι. Ἀλεξάνδρου γὰρ ἀεθλεύειν ἑλομένου καὶ καταβάντος ἐπʼ αὐτὸ τοῦτο, οἱ ἀντιθευσόμενοι Ἑλλήνων ἐξεῖργόν μιν, φάμενοι οὐ βαρβάρων ἀγωνιστέων εἶναι τὸν ἀγῶνα ἀλλὰ Ἑλλήνων· Ἀλέξανδρος δὲ ἐπειδὴ ἀπέδεξε ὡς εἴη Ἀργεῖος, ἐκρίθη τε εἶναι Ἕλλην καὶ ἀγωνιζόμενος στάδιον συνεξέπιπτε τῷ πρώτῳ. ^7.8 Ξέρξης δὲ μετὰ Αἰγύπτου ἅλωσιν ὡς ἔμελλε ἐς χεῖρας ἄξεσθαι τὸ στράτευμα τὸ ἐπὶ τὰς Ἀθήνας, σύλλογον ἐπίκητον Περσέων τῶν ἀρίστων ἐποιέετο, ἵνα γνώμας τε πύθηται σφέων καὶ αὐτὸς ἐν πᾶσι εἴπῃ τὰ θέλει. ὡς δὲ συνελέχθησαν, ἔλεξεν Ξέρξης τάδε. ^7.8 “ἄνδρες Πέρσαι, οὔτʼ αὐτὸς κατηγήσομαι νόμον τόνδε ἐν ὑμῖν τιθείς, παραδεξάμενός τε αὐτῷ χρήσομαι. ὡς γὰρ ἐγὼ πυνθάνομαι τῶν πρεσβυτέρων, οὐδαμά κω ἠτρεμίσαμεν, ἐπείτε παρελάβομεν τὴν ἡγεμονίην τήνδε παρὰ Μήδων, Κύρου κατελόντος Ἀστυάγεα· ἀλλὰ θεός τε οὕτω ἄγει καὶ αὐτοῖσι ἡμῖν πολλὰ ἐπέπουσι συμφέρεται ἐπὶ τὸ ἄμεινον. τὰ μέν νυν Κῦρός τε καὶ Καμβύσης πατήρ τε ἐμὸς Δαρεῖος κατεργάσαντο καὶ προσεκτήσαντο ἔθνεα, ἐπισταμένοισι εὖ οὐκ ἄν τις λέγοι. ἐγὼ δὲ ἐπείτε παρέλαβον τὸν θρόνον τοῦτον, ἐφρόντιζον ὅκως μὴ λείψομαι τῶν πρότερον γενομένων ἐν τιμῇ τῇδε μηδὲ ἐλάσσω προσκτήσομαι δύναμιν Πέρσῃσι· φροντίζων δὲ εὑρίσκω ἅμα μὲν κῦδος τε ἡμῖν προσγινόμενον χώρην τε τῆς νῦν ἐκτήμεθα οὐκ ἐλάσσονα οὐδὲ φλαυροτέρην παμφορωτέρην τε, ἅμα δὲ τιμωρίην τε καὶ τίσιν γινομένην. διὸ ὑμέας νῦν ἐγὼ συνέλεξα, ἵνα τὸ νοέω πρήσσειν ὑπερθέωμαι ὑμῖν·” ^7.8 “μέλλω ζεύξας τὸν Ἑλλήσποντον ἐλᾶν στρατὸν διὰ τῆς Εὐρώπης ἐπὶ τὴν Ἑλλάδα, ἵνα Ἀθηναίους τιμωρήσωμαι ὅσα δὴ πεποιήκασι Πέρσας τε καὶ πατέρα τὸν ἐμόν. ὡρᾶτε μέν νυν καὶ πατέρα τὸν ἐμὸν Δαρεῖον ἰθύοντα στρατεύεσθαι ἐπὶ τοὺς ἄνδρας τούτους. ἀλλʼ ὃ μὲν τετελεύτηκε καὶ οὐκ ἐξεγένετο αὐτῷ τιμωρήσασθαι· ἐγὼ δὲ ὑπέρ τε ἐκείνου καὶ τῶν ἄλλων Περσέων οὐ πρότερον παύσομαι πρὶν ἢ ἕλω τε καὶ πυρώσω τὰς Ἀθήνας, οἵ γε ἐμὲ καὶ πατέρα τὸν ἐμὸν ὑπῆρξαν ἄδικα ποιεῦντες. πρῶτα μὲν ἐς Σάρδις ἐλθόντες, ἅμα Ἀρισταγόρῃ τῷ Μιλησίῳ δούλῳ δὲ ἡμετέρῳ ἀπικόμενοι, ἐνέπρησαν τά τε ἄλσεα καὶ τὰ ἱρά· δεύτερα δὲ ἡμέας οἷα ἔρξαν ἐς τὴν σφετέρην ἀποβάντας, ὅτε Δᾶτίς τε καὶ Ἀρταφρένης ἐστρατήγεον, τὰ ἐπίστασθέ κου πάντες.” ^7.8 “τούτων μὲν τοίνυν εἵνεκα ἀνάρτημαι ἐπʼ αὐτοὺς στρατεύεσθαι, ἀγαθὰ δὲ ἐν αὐτοῖσι τοσάδε ἀνευρίσκω λογιζόμενος· εἰ τούτους τε καὶ τοὺς τούτοισι πλησιοχώρους καταστρεψόμεθα, οἳ Πέλοπος τοῦ Φρυγὸς νέμονται χώρην, γῆν τὴν Περσίδα ἀποδέξομεν τῷ Διὸς αἰθέρι ὁμουρέουσαν. οὐ γὰρ δὴ χώρην γε οὐδεμίαν κατόψεται ἥλιος ὅμουρον ἐοῦσαν τῇ ἡμετέρῃ, ἀλλὰ σφέας πάσας ἐγὼ ἅμα ὑμῖν χώρην θήσω, διὰ πάσης διεξελθὼν τῆς Εὐρώπης. πυνθάνομαι γὰρ ὧδε ἔχειν, οὔτε τινὰ πόλιν ἀνδρῶν οὐδεμίαν οὔτε ἔθνος οὐδὲν ἀνθρώπων ὑπολείπεσθαι, τὸ ἡμῖν οἷόν τε ἔσται ἐλθεῖν ἐς μάχην, τούτων τῶν κατέλεξα ὑπεξαραιρημένων. οὕτω οἵ τε ἡμῖν αἴτιοι ἕξουσι δούλιον ζυγὸν οἵ τε ἀναίτιοι.” ^7.8 “ὑμεῖς δʼ ἄν μοι τάδε ποιέοντες χαρίζοισθε· ἐπεὰν ὑμῖν σημήνω τὸν χρόνον ἐς τὸν ἥκειν δεῖ, προθύμως πάντα τινὰ ὑμέων χρήσει παρεῖναι. ὃς ἂν δὲ ἔχων ἥκῃ παρεσκευασμένον στρατὸν κάλλιστα, δώσω οἱ δῶρα τὰ τιμιώτατα νομίζεται εἶναι ἐν ἡμετέρου. ποιητέα μέν νυν ταῦτα ἐστὶ οὕτω· ἵνα δὲ μὴ ἰδιοβουλεύειν ὑμῖν δοκέω, τίθημι τὸ πρῆγμα ἐς μέσον, γνώμην κελεύων ὑμέων τὸν βουλόμενον ἀποφαίνεσθαι.” ταῦτα εἴπας ἐπαύετο. ^7.43 ἀπικομένου δὲ τοῦ στρατοῦ ἐπὶ ποταμὸν Σκάμανδρον, ὃς πρῶτος ποταμῶν, ἐπείτε ἐκ Σαρδίων ὁρμηθέντες ἐπεχείρησαν τῇ ὁδῷ, ἐπέλιπε τὸ ῥέεθρον οὐδʼ ἀπέχρησε τῇ στρατιῇ τε καὶ τοῖσι κτήνεσι πινόμενος· ἐπὶ τοῦτον δὴ τὸν ποταμὸν ὡς ἀπίκετο Ξέρξης, ἐς τὸ Πριάμου Πέργαμον ἀνέβη ἵμερον ἔχων θεήσασθαι· θεησάμενος δὲ καὶ πυθόμενος ἐκείνων ἕκαστα τῇ Ἀθηναίῃ τῇ Ἰλιάδι ἔθυσε βοῦς χιλίας, χοὰς δὲ οἱ Μάγοι τοῖσι ἥρωσι ἐχέαντο. ταῦτα δὲ ποιησαμένοισι νυκτὸς φόβος ἐς τὸ στρατόπεδον ἐνέπεσε. ἅμα ἡμέρῃ δὲ ἐπορεύετο ἐνθεῦτεν, ἐν ἀριστερῇ μὲν ἀπέργων Ῥοίτιον πόλιν καὶ Ὀφρύνειον καὶ Δάρδανον, ἥ περ δὴ Ἀβύδῳ ὅμουρος ἐστί, ἐν δεξιῇ δὲ Γέργιθας Τευκρούς. ^7.89 τῶν δὲ τριηρέων ἀριθμὸς μὲν ἐγένετο ἑπτὰ καὶ διηκόσιαι καὶ χίλιαι, παρείχοντο δὲ αὐτὰς οἵδε, Φοίνικες μὲν σὺν Σύροισι τοῖσι ἐν τῇ Παλαιστίνῃ τριηκοσίας, ὧδε ἐσκευασμένοι· περὶ μὲν τῇσι κεφαλῇσι κυνέας εἶχον ἀγχοτάτω πεποιημένας τρόπον τὸν Ἑλληνικόν, ἐνδεδυκότες δὲ θώρηκας λινέους, ἀσπίδας δὲ ἴτυς οὐκ ἐχούσας εἶχον καὶ ἀκόντια. οὗτοι δὲ οἱ Φοίνικες τὸ παλαιὸν οἴκεον, ὡς αὐτοὶ λέγουσι, ἐπὶ τῇ Ἐρυθρῇ θαλάσσῃ, ἐνθεῦτεν δὲ ὑπερβάντες τῆς Συρίης οἰκέουσι τὸ παρὰ θάλασσαν· τῆς δὲ Συρίης τοῦτο τὸ χωρίον καὶ τὸ μέχρι Αἰγύπτου πᾶν Παλαιστίνη καλέεται. Αἰγύπτιοι δὲ νέας παρείχοντο διηκοσίας. οὗτοι δὲ εἶχον περὶ μὲν τῇσι κεφαλῇσι κράνεα χηλευτά, ἀσπίδας δὲ κοίλας, τὰς ἴτυς μεγάλας ἐχούσας, καὶ δόρατά τε ναύμαχα καὶ τύχους μεγάλους. τὸ δὲ πλῆθος αὐτῶν θωρηκοφόροι ἦσαν, μαχαίρας δὲ μεγάλας εἶχον. ^7.238 ταῦτα εἴπας Ξέρξης διεξήιε διὰ τῶν νεκρῶν, καὶ Λεωνίδεω, ἀκηκοὼς ὅτι βασιλεύς τε ἦν καὶ στρατηγὸς Λακεδαιμονίων, ἐκέλευσε ἀποταμόντας τὴν κεφαλὴν ἀνασταυρῶσαι. δῆλά μοι πολλοῖσι μὲν καὶ ἄλλοισι τεκμηρίοισι, ἐν δὲ καὶ τῷδε οὐκ ἥκιστα γέγονε, ὅτι βασιλεὺς Ξέρξης πάντων δὴ μάλιστα ἀνδρῶν ἐθυμώθη ζῶντι Λεωνίδῃ· οὐ γὰρ ἄν κοτε ἐς τὸν νεκρὸν ταῦτα παρενόμησε, ἐπεὶ τιμᾶν μάλιστα νομίζουσι τῶν ἐγὼ οἶδα ἀνθρώπων Πέρσαι ἄνδρας ἀγαθοὺς τὰ πολέμια. οἳ μὲν δὴ ταῦτα ἐποίευν, τοῖσι ἐπετέτακτο ποιέειν. ^8.36 οἱ Δελφοὶ δὲ πυνθανόμενοι ταῦτα ἐς πᾶσαν ἀρρωδίην ἀπίκατο, ἐν δείματι δὲ μεγάλῳ κατεστεῶτες ἐμαντεύοντο περὶ τῶν ἱρῶν χρημάτων, εἴτε σφέα κατὰ γῆς κατορύξωσι εἴτε ἐκκομίσωσι ἐς ἄλλην χώρην. ὁ δὲ θεός σφεας οὐκ ἔα κινέειν, φὰς αὐτὸς ἱκανὸς εἶναι τῶν ἑωυτοῦ προκατῆσθαι. Δελφοὶ δὲ ταῦτα ἀκούσαντες σφέων αὐτῶν πέρι ἐφρόντιζον. τέκνα μέν νυν καὶ γυναῖκας πέρην ἐς τὴν Ἀχαιίην διέπεμψαν, αὐτῶν δὲ οἱ μὲν πλεῖστοι ἀνέβησαν ἐς τοῦ Παρνησοῦ τὰς κορυφὰς καὶ ἐς τὸ Κωρύκιον ἄντρον ἀνηνείκαντο, οἳ δὲ ἐς Ἄμφισσαν τὴν Λοκρίδα ὑπεξῆλθον. πάντες δὲ ὦν οἱ Δελφοὶ ἐξέλιπον τὴν πόλιν, πλὴν ἑξήκοντα ἀνδρῶν καὶ τοῦ προφήτεω. ^8.37 ἐπεὶ δὲ ἀγχοῦ ἦσαν οἱ βάρβαροι ἐπιόντες καὶ ἀπώρων τὸ ἱρόν, ἐν τούτῳ ὁ προφήτης, τῷ οὔνομα ἦν Ἀκήρατος, ὁρᾷ πρὸ τοῦ νηοῦ ὅπλα προκείμενα ἔσωθεν ἐκ τοῦ μεγάρου ἐξενηνειγμένα ἱρά, τῶν οὐκ ὅσιον ἦν ἅπτεσθαι ἀνθρώπων οὐδενί. ὃ μὲν δὴ ἤιε Δελφῶν τοῖσι παρεοῦσι σημανέων τὸ τέρας· οἱ δὲ βάρβαροι ἐπειδὴ ἐγίνοντο ἐπειγόμενοι κατὰ τὸ ἱρὸν τῆς Προναίης Ἀθηναίης, ἐπιγίνεταί σφι τέρεα ἔτι μέζονα τοῦ πρὶν γενομένου τέρεος. θῶμα μὲν γὰρ καὶ τοῦτο κάρτα ἐστί, ὅπλα ἀρήια αὐτόματα φανῆναι ἔξω προκείμενα τοῦ νηοῦ· τὰ δὲ δὴ ἐπὶ τούτῳ δεύτερα ἐπιγενόμενα καὶ διὰ πάντων φασμάτων ἄξια θωμάσαι μάλιστα. ἐπεὶ γὰρ δὴ ἦσαν ἐπιόντες οἱ βάρβαροι κατὰ τὸ ἱρὸν τῆς Προναίης Ἀθηναίης, ἐν τούτῳ ἐκ μὲν τοῦ οὐρανοῦ κεραυνοὶ αὐτοῖσι ἐνέπιπτον, ἀπὸ δὲ τοῦ Παρνησοῦ ἀπορραγεῖσαι δύο κορυφαὶ ἐφέροντο πολλῷ πατάγῳ ἐς αὐτοὺς καὶ κατέβαλον συχνούς σφεων, ἐκ δὲ τοῦ ἱροῦ τῆς Προναίης βοή τε καὶ ἀλαλαγμὸς ἐγίνετο. ^8.38 συμμιγέντων δὲ τούτων πάντων, φόβος τοῖσι βαρβάροισι ἐνεπεπτώκεε. μαθόντες δὲ οἱ Δελφοὶ φεύγοντας σφέας, ἐπικαταβάντες ἀπέκτειναν πλῆθός τι αὐτῶν. οἱ δὲ περιεόντες ἰθὺ Βοιωτῶν ἔφευγον. ἔλεγον δὲ οἱ ἀπονοστήσαντες οὗτοι τῶν βαρβάρων, ὡς ἐγὼ πυνθάνομαι, ὡς πρὸς τούτοισι καὶ ἄλλα ὥρων θεῖα· δύο γὰρ ὁπλίτας μέζονας ἢ κατʼ ἀνθρώπων φύσιν ἔχοντας ἕπεσθαί σφι κτείνοντας καὶ διώκοντας. ^8.39 τούτους δὲ τοὺς δύο Δελφοὶ λέγουσι εἶναι ἐπιχωρίους ἥρωας, Φύλακόν τε καὶ Αὐτόνοον, τῶν τὰ τεμένεα ἐστὶ περὶ τὸ ἱρόν, Φυλάκου μὲν παρʼ αὐτὴν τὴν ὁδὸν κατύπερθε τοῦ ἱροῦ τῆς Προναίης, Αὐτονόου δὲ πέλας τῆς Κασταλίης ὑπὸ τῇ Ὑαμπείῃ κορυφῇ. οἱ δὲ πεσόντες ἀπὸ τοῦ Παρνησοῦ λίθοι ἔτι καὶ ἐς ἡμέας ἦσαν σόοι, ἐν τῷ τεμένεϊ τῆς Προναίης Ἀθηναίης κείμενοι, ἐς τὸ ἐνέσκηψαν διὰ τῶν βαρβάρων φερόμενοι. τούτων μέν νυν τῶν ἀνδρῶν αὕτη ἀπὸ τοῦ ἱροῦ ἀπαλλαγὴ γίνεται. ^8.133 οἱ μὲν δὴ Ἕλληνες ἔπλεον ἐς τὴν Δῆλον, Μαρδόνιος δὲ περὶ τὴν Θεσσαλίην ἐχείμαζε. ἐνθεῦτεν δὲ ὁρμώμενος ἔπεμπε κατὰ τὰ χρηστήρια ἄνδρα Εὐρωπέα γένος, τῷ οὔνομα ἦν Μῦς, ἐντειλάμενος πανταχῇ μιν χρησόμενον ἐλθεῖν, τῶν οἷά τε ἦν σφι ἀποπειρήσασθαι. ὅ τι μὲν βουλόμενος ἐκμαθεῖν πρὸς τῶν χρηστηρίων ταῦτα ἐνετέλλετο, οὐκ ἔχω φράσαι· οὐ γὰρ ὦν λέγεται· δοκέω δʼ ἔγωγε περὶ τῶν παρεόντων πρηγμάτων καὶ οὐκ ἄλλων πέρι πέμψαι. ^8.134 οὗτος ὁ Μῦς ἔς τε Λεβάδειαν φαίνεται ἀπικόμενος καὶ μισθῷ πείσας τῶν ἐπιχωρίων ἄνδρα καταβῆναι παρὰ Τροφώνιον, καὶ ἐς Ἄβας τὰς Φωκέων ἀπικόμενος ἐπὶ τὸ χρηστήριον· καὶ δὴ καὶ ἐς Θήβας πρῶτα ὡς ἀπίκετο, τοῦτο μὲν τῷ Ἰσμηνίῳ Ἀπόλλωνι ἐχρήσατο· ἔστι δὲ κατά περ ἐν Ὀλυμπίῃ ἱροῖσι αὐτόθι χρηστηριάζεσθαι· τοῦτο δὲ ξεῖνον τινὰ καὶ οὐ Θηβαῖον χρήμασι πείσας κατεκοίμησε ἐς Ἀμφιάρεω. Θηβαίων δὲ οὐδενὶ ἔξεστι μαντεύεσθαι αὐτόθι διὰ τόδε· ἐκέλευσε σφέας ὁ Ἀμφιάρεως διὰ χρηστηρίων ποιεύμενος ὁκότερα βούλονται ἑλέσθαι τούτων, ἑωυτῷ ἢ ἅτε μάντι χρᾶσθαι ἢ ἅτε συμμάχῳ, τοῦ ἑτέρου ἀπεχομένους· οἳ δὲ σύμμαχόν μιν εἵλοντο εἶναι. διὰ τοῦτο μὲν οὐκ ἔξεστι Θηβαίων οὐδενὶ αὐτόθι ἐγκατακοιμηθῆναι. ^8.136 Μαρδόνιος δὲ ἐπιλεξάμενος ὅ τι δὴ λέγοντα ἦν τὰ χρηστήρια μετὰ ταῦτα ἔπεμψε ἄγγελον ἐς Ἀθήνας Ἀλέξανδρον τὸν Ἀμύντεω ἄνδρα Μακεδόνα, ἅμα μὲν ὅτι οἱ προσκηδέες οἱ Πέρσαι ἦσαν· Ἀλεξάνδρου γὰρ ἀδελφεὴν Γυγαίην, Ἀμύντεω δὲ θυγατέρα, Βουβάρης ἀνὴρ Πέρσης ἔσχε, ἐκ τῆς οἱ ἐγεγόνεε Ἀμύντης ὁ ἐν τῇ Ἀσίῃ, ἔχων τὸ οὔνομα τοῦ μητροπάτορος, τῷ δὴ ἐκ βασιλέος τῆς Φρυγίης ἐδόθη Ἀλάβανδα πόλις μεγάλη νέμεσθαι· ἅμα δὲ ὁ Μαρδόνιος πυθόμενος ὅτι πρόξεινός τε εἴη καὶ εὐεργέτης ὁ Ἀλέξανδρος ἔπεμπε· τοὺς γὰρ Ἀθηναίους οὕτω ἐδόκεε μάλιστα προσκτήσεσθαι, λεών τε πολλὸν ἄρα ἀκούων εἶναι καὶ ἄλκιμον, τά τε κατὰ τὴν θάλασσαν συντυχόντα σφι παθήματα κατεργασαμένους μάλιστα Ἀθηναίους ἐπίστατο. τούτων δὲ προσγενομένων κατήλπιζε εὐπετέως τῆς θαλάσσης κρατήσειν, τά περ ἂν καὶ ἦν, πεζῇ τε ἐδόκεε πολλῷ εἶναι κρέσσων, οὕτω τε ἐλογίζετο κατύπερθέ οἱ τὰ πρήγματα ἔσεσθαι τῶν Ἑλληνικῶν. τάχα δʼ ἂν καὶ τὰ χρηστήρια ταῦτά οἱ προλέγοι, συμβουλεύοντα σύμμαχον τὸν Ἀθηναῖον ποιέεσθαι· τοῖσι δὴ πειθόμενος ἔπεμπε.' ^8.143 Ἀθηναῖοι δὲ πρὸς μὲν Ἀλέξανδρον ὑπεκρίναντο τάδε. “καὶ αὐτοὶ τοῦτό γε ἐπιστάμεθα ὅτι πολλαπλησίη ἐστὶ τῷ Μήδῳ δύναμις ἤ περ ἡμῖν, ὥστε οὐδὲν δέει τοῦτό γε ὀνειδίζειν. ἀλλʼ ὅμως ἐλευθερίης γλιχόμενοι ἀμυνεύμεθα οὕτω ὅκως ἂν καὶ δυνώμεθα. ὁμολογῆσαι δὲ τῷ βαρβάρῳ μήτε σὺ ἡμέας πειρῶ ἀναπείθειν οὔτε ἡμεῖς πεισόμεθα. νῦν τε ἀπάγγελλε Μαρδονίῳ ὡς Ἀθηναῖοι λέγουσι, ἔστʼ ἂν ὁ ἥλιος τὴν αὐτὴν ὁδὸν ἴῃ τῇ περ καὶ νῦν ἔρχεται, μήκοτε ὁμολογήσειν ἡμέας Ξέρξῃ· ἀλλὰ θεοῖσί τε συμμάχοισι πίσυνοί μιν ἐπέξιμεν ἀμυνόμενοι καὶ τοῖσι ἥρωσι, τῶν ἐκεῖνος οὐδεμίαν ὄπιν ἔχων ἐνέπρησε τούς τε οἴκους καὶ τὰ ἀγάλματα. σύ τε τοῦ λοιποῦ λόγους ἔχων τοιούσδε μὴ ἐπιφαίνεο Ἀθηναίοισι, μηδὲ δοκέων χρηστὰ ὑπουργέειν ἀθέμιστα ἔρδειν παραίνεε· οὐ γάρ σε βουλόμεθα οὐδὲν ἄχαρι πρὸς Ἀθηναίων παθεῖν ἐόντα πρόξεινόν τε καὶ φίλον.” ^8.144 πρὸς μὲν Ἀλέξανδρον ταῦτα ὑπεκρίναντο, πρὸς δὲ τοὺς ἀπὸ Σπάρτης ἀγγέλους τάδε. “τὸ μὲν δεῖσαι Λακεδαιμονίους μὴ ὁμολογήσωμεν τῷ βαρβάρῳ, κάρτα ἀνθρωπήιον ἦν· ἀτὰρ αἰσχρῶς γε οἴκατε ἐξεπιστάμενοι τὸ Ἀθηναίων φρόνημα ἀρρωδῆσαι, ὅτι οὔτε χρυσός ἐστι γῆς οὐδαμόθι τοσοῦτος οὔτε χώρη κάλλεϊ καὶ ἀρετῇ μέγα ὑπερφέρουσα, τὰ ἡμεῖς δεξάμενοι ἐθέλοιμεν ἂν μηδίσαντες καταδουλῶσαι τὴν Ἑλλάδα. πολλά τε γὰρ καὶ μεγάλα ἐστι τὰ διακωλύοντα ταῦτα μὴ ποιέειν μηδʼ ἢν ἐθέλωμεν, πρῶτα μὲν καὶ μέγιστα τῶν θεῶν τὰ ἀγάλματα καὶ τὰ οἰκήματα ἐμπεπρησμένα τε καὶ συγκεχωσμένα, τοῖσι ἡμέας ἀναγκαίως ἔχει τιμωρέειν ἐς τὰ μέγιστα μᾶλλον ἤ περ ὁμολογέειν τῷ ταῦτα ἐργασαμένῳ, αὖτις δὲ τὸ Ἑλληνικὸν ἐὸν ὅμαιμόν τε καὶ ὁμόγλωσσον καὶ θεῶν ἱδρύματά τε κοινὰ καὶ θυσίαι ἤθεά τε ὁμότροπα, τῶν προδότας γενέσθαι Ἀθηναίους οὐκ ἂν εὖ ἔχοι. ἐπίστασθέ τε οὕτω, εἰ μὴ πρότερον ἐτυγχάνετε ἐπιστάμενοι, ἔστʼ ἂν καὶ εἷς περιῇ Ἀθηναίων, μηδαμὰ ὁμολογήσοντας ἡμέας Ξέρξῃ. ὑμέων μέντοι ἀγάμεθα τὴν προνοίην τὴν πρὸς ἡμέας ἐοῦσαν, ὅτι προείδετε ἡμέων οἰκοφθορημένων οὕτω ὥστε ἐπιθρέψαι ἐθέλειν ἡμέων τοὺς οἰκέτας. καὶ ὑμῖν μὲν ἡ χάρις ἐκπεπλήρωται, ἡμεῖς μέντοι λιπαρήσομεν οὕτω ὅκως ἂν ἔχωμεν, οὐδὲν λυπέοντες ὑμέας. νῦν δέ, ὡς οὕτω ἐχόντων, στρατιὴν ὡς τάχιστα ἐκπέμπετε. ὡς γὰρ ἡμεῖς εἰκάζομεν, οὐκ ἑκὰς χρόνου παρέσται ὁ βάρβαρος ἐσβαλὼν ἐς τὴν ἡμετέρην, ἀλλʼ ἐπειδὰν τάχιστα πύθηται τὴν ἀγγελίην ὅτι οὐδὲν ποιήσομεν τῶν ἐκεῖνος ἡμέων προσεδέετο. πρὶν ὦν παρεῖναι ἐκεῖνον ἐς τὴν Ἀττικήν, ἡμέας καιρός ἐστι προβοηθῆσαι ἐς τὴν Βοιωτίην.” οἳ μὲν ταῦτα ὑποκριναμένων Ἀθηναίων ἀπαλλάσσοντο ἐς Σπάρτην. ^9.78 ἐν δὲ Πλαταιῇσι ἐν τῷ στρατοπέδῳ τῶν Αἰγινητέων ἦν Λάμπων Πυθέω, Αἰγινητέων ἐὼν τὰ πρῶτα· ὃς ἀνοσιώτατον ἔχων λόγον ἵετο πρὸς Παυσανίην, ἀπικόμενος δὲ σπουδῇ ἔλεγε τάδε. “ὦ παῖ Κλεομβρότου, ἔργον ἔργασταί τοι ὑπερφυὲς μέγαθός τε καὶ κάλλος, καί τοι θεὸς παρέδωκε ῥυσάμενον τὴν Ἑλλάδα κλέος καταθέσθαι μέγιστον Ἑλλήνων τῶν ἡμεῖς ἴδμεν. σὺ δὲ καὶ τὰ λοιπὰ τὰ ἐπὶ τούτοισι ποίησον, ὅκως λόγος τε σὲ ἔχῃ ἔτι μέζων καί τις ὕστερον φυλάσσηται τῶν βαρβάρων μὴ ὑπάρχειν ἔργα ἀτάσθαλα ποιέων ἐς τοὺς Ἕλληνας. Λεωνίδεω γὰρ ἀποθανόντος ἐν Θερμοπύλῃσι Μαρδόνιός τε καὶ Ξέρξης ἀποταμόντες τὴν κεφαλὴν ἀνεσταύρωσαν· τῷ σὺ τὴν ὁμοίην ἀποδιδοὺς ἔπαινον ἕξεις πρῶτα μὲν ὑπὸ πάντων Σπαρτιητέων, αὖτις δὲ καὶ πρὸς τῶν ἄλλων Ἑλλήνων· Μαρδόνιον γὰρ ἀνασκολοπίσας τετιμωρήσεαι ἐς πάτρων τὸν σὸν Λεωνίδην.” ^9.79 ὃ μὲν δοκέων χαρίζεσθαι ἔλεγε τάδε, ὃ δʼ ἀνταμείβετο τοῖσιδε. “ὦ ξεῖνε Αἰγινῆτα, τὸ μὲν εὐνοέειν τε καὶ προορᾶν ἄγαμαί σευ, γνώμης μέντοι ἡμάρτηκας χρηστῆς· ἐξαείρας γάρ με ὑψοῦ καὶ τὴν πάτρην καὶ τὸ ἔργον, ἐς τὸ μηδὲν κατέβαλες παραινέων νεκρῷ λυμαίνεσθαι, καὶ ἢν ταῦτα ποιέω, φὰς ἄμεινόν με ἀκούσεσθαι· τὰ πρέπει μᾶλλον βαρβάροισι ποιέειν ἤ περ Ἕλλησι· καὶ ἐκείνοισι δὲ ἐπιφθονέομεν. ἐγὼ δʼ ὦν τούτου εἵνεκα μήτε Αἰγινήτῃσι ἅδοιμι μήτε τοῖσι ταῦτα ἀρέσκεται, ἀποχρᾷ δέ μοι Σπαρτιήτῃσι ἀρεσκόμενον ὅσια μὲν ποιέειν, ὅσια δὲ καὶ λέγειν. Λεωνίδῃ δέ, τῷ με κελεύεις τιμωρῆσαι, φημὶ μεγάλως τετιμωρῆσθαι, ψυχῇσί τε τῇσι τῶνδε ἀναριθμήτοισι τετίμηται αὐτός τε καὶ οἱ ἄλλοι οἱ ἐν Θερμοπύλῃσι τελευτήσαντες. σὺ μέντοι ἔτι ἔχων λόγον τοιόνδε μήτε προσέλθῃς ἔμοιγε μήτε συμβουλεύσῃς, χάριν τε ἴσθι ἐὼν ἀπαθής.” ^9.116 ἐτυράννευε δὲ τούτου τοῦ νομοῦ Ξέρξεω ὕπαρχος Ἀρταΰκτης, ἀνὴρ μὲν Πέρσης, δεινὸς δὲ καὶ ἀτάσθαλος, ὃς καὶ βασιλέα ἐλαύνοντα ἐπʼ Ἀθήνας ἐξηπάτησε, τὰ Πρωτεσίλεω τοῦ Ἰφίκλου χρήματα ἐξ Ἐλαιοῦντος ὑπελόμενος. ἐν γὰρ Ἐλαιοῦντι τῆς Χερσονήσου ἐστὶ Πρωτεσίλεω τάφος τε καὶ τέμενος περὶ αὐτόν, ἔνθα ἦν χρήματα πολλὰ καὶ φιάλαι χρύσεαι καὶ ἀργύρεαι καὶ χαλκὸς καὶ ἐσθὴς καὶ ἄλλα ἀναθήματα, τὰ Ἀρταΰκτης ἐσύλησε βασιλέος δόντος. λέγων δὲ τοιάδε Ξέρξην διεβάλετο. “δέσποτα, ἔστι οἶκος ἀνδρὸς Ἕλληνος ἐνθαῦτα, ὃς ἐπὶ γῆν σὴν στρατευσάμενος δίκης κυρήσας ἀπέθανε· τούτου μοι δὸς τὸν οἶκον, ἵνα καί τις μάθῃ ἐπὶ γῆν τὴν σὴν μὴ στρατεύεσθαι.” ταῦτα λέγων εὐπετέως ἔμελλε ἀναπείσειν Ξέρξην δοῦναι ἀνδρὸς οἶκον, οὐδὲν ὑποτοπηθέντα τῶν ἐκεῖνος ἐφρόνεε. ἐπὶ γῆν δὲ τὴν βασιλέος στρατεύεσθαι Πρωτεσίλεων ἔλεγε νοέων τοιάδε· τὴν Ἀσίην πᾶσαν νομίζουσι ἑωυτῶν εἶναι Πέρσαι καὶ τοῦ αἰεὶ βασιλεύοντος. ἐπεὶ δὲ ἐδόθη, τὰ χρήματα ἐξ Ἐλαιοῦντος ἐς Σηστὸν ἐξεφόρησε, καὶ τὸ τέμενος ἔσπειρε καὶ ἐνέμετο, αὐτός τε ὅκως ἀπίκοιτο ἐς Ἐλαιοῦντα ἐν τῷ ἀδύτῳ γυναιξὶ ἐμίσγετο. τότε δὲ ἐπολιορκέετο ὑπὸ Ἀθηναίων οὔτε παρεσκευασμένος ἐς πολιορκίην οὔτε προσδεκόμενος τοὺς Ἕλληνας, ἀφύκτως δέ κως αὐτῷ ἐπέπεσον. ^9.117 ἐπεὶ δὲ πολιορκεομένοισί σφι φθινόπωρον ἐπεγίνετο, καὶ ἤσχαλλον οἱ Ἀθηναῖοι ἀπό τε τῆς ἑωυτῶν ἀποδημέοντες καὶ οὐ δυνάμενοι ἐξελεῖν τὸ τεῖχος, ἐδέοντό τε τῶν στρατηγῶν ὅκως ἀπάγοιεν σφέας ὀπίσω, οἳ δὲ οὐκ ἔφασαν πρὶν ἢ ἐξέλωσι ἢ τὸ Ἀθηναίων κοινόν σφεας μεταπέμψηται· οὕτω δὴ ἔστεργον τὰ παρεόντα. ^9.118 οἱ δὲ ἐν τῷ τείχεϊ ἐς πᾶν ἤδη κακοῦ ἀπιγμένοι ἦσαν, οὕτω ὥστε τοὺς τόνους ἕψοντες τῶν κλινέων ἐσιτέοντο. ἐπείτε δὲ οὐδὲ ταῦτα ἔτι εἶχον, οὕτω δὴ ὑπὸ νύκτα οἴχοντο ἀποδράντες οἵ τε Πέρσαι καὶ ὁ Ἀρταΰκτης καὶ ὁ Οἰόβαζος, ὄπισθε τοῦ τείχεος καταβάντες, τῇ ἦν ἐρημότατον τῶν πολεμίων. ὡς δὲ ἡμέρη ἐγένετο, οἱ Χερσονησῖται ἀπὸ τῶν πύργων ἐσήμηναν τοῖσι Ἀθηναίοισι τὸ γεγονὸς καὶ τὰς πύλας ἄνοιξαν. τῶν δὲ οἱ μὲν πλεῦνες ἐδίωκον, οἳ δὲ τὴν πόλιν εἶχον. ^9.119 Ὀιόβαζον μέν νυν ἐκφεύγοντα ἐς τὴν Θρηίκην Θρήικες Ἀψίνθιοι λαβόντες ἔθυσαν Πλειστώρῳ ἐπιχωρίῳ θεῷ τρόπῳ τῷ σφετέρῳ, τοὺς δὲ μετʼ ἐκείνου ἄλλῳ τρόπῳ ἐφόνευσαν. οἱ δὲ ἀμφὶ τὸν Ἀρταΰκτην ὕστεροι ὁρμηθέντες φεύγειν, καὶ ὡς κατελαμβάνοντο ὀλίγον ἐόντες ὑπὲρ Αἰγὸς ποταμῶν, ἀλεξόμενοι χρόνον ἐπὶ συχνὸν οἳ μὲν ἀπέθανον οἳ δὲ ζῶντες ἐλάμφθησαν. καὶ συνδήσαντες σφέας οἱ Ἕλληνες ἦγον ἐς Σηστόν, μετʼ αὐτῶν δὲ καὶ Ἀρταΰκτην δεδεμένον αὐτόν τε καὶ τὸν παῖδα αὐτοῦ. ^9.120 καί τεῳ τῶν φυλασσόντων λέγεται ὑπὸ Χερσονησιτέων ταρίχους ὀπτῶντι τέρας γενέσθαι τοιόνδε· οἱ τάριχοι ἐπὶ τῷ πυρὶ κείμενοι ἐπάλλοντό τε καὶ ἤσπαιρον ὅκως περ ἰχθύες νεοάλωτοι. καὶ οἳ μὲν περιχυθέντες ἐθώμαζον, ὁ δὲ Ἀρταΰκτης ὡς εἶδε τὸ τέρας, καλέσας τὸν ὀπτῶντα τοὺς ταρίχους ἔφη “ξεῖνε Ἀθηναῖε, μηδὲν φοβέο τὸ τέρας τοῦτο· οὐ γὰρ σοὶ πέφηνε, ἀλλʼ ἐμοὶ σημαίνει ὁ ἐν Ἐλαιοῦντι Πρωτεσίλεως ὅτι καὶ τεθνεὼς καὶ τάριχος ἐὼν δύναμιν πρὸς θεῶν ἔχει τὸν ἀδικέοντα τίνεσθαι. νῦν ὦν ἄποινά μοι τάδε ἐθέλω ἐπιθεῖναι, ἀντὶ μὲν χρημάτων τῶν ἔλαβον ἐκ τοῦ ἱροῦ ἑκατὸν τάλαντα καταθεῖναι τῷ θεῷ, ἀντὶ δʼ ἐμεωυτοῦ καὶ τοῦ παιδὸς ἀποδώσω τάλαντα διηκόσια Ἀθηναίοισι περιγενόμενος.” ταῦτα ὑπισχόμενος τὸν στρατηγὸν Ξάνθιππον οὐκ ἔπειθε· οἱ γὰρ Ἐλαιούσιοι τῷ Πρωτεσίλεῳ τιμωρέοντες ἐδέοντό μιν καταχρησθῆναι, καὶ αὐτοῦ τοῦ στρατηγοῦ ταύτῃ νόος ἔφερε. ἀπαγαγόντες δὲ αὐτὸν ἐς τὴν Ξέρξης ἔζευξε τὸν πόρον, οἳ δὲ λέγουσι ἐπὶ τὸν κολωνὸν τὸν ὑπὲρ Μαδύτου πόλιος, πρὸς σανίδας προσπασσαλεύσαντες ἀνεκρέμασαν· τὸν δὲ παῖδα ἐν ὀφθαλμοῖσι τοῦ Ἀρταΰκτεω κατέλευσαν. 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8.138 So they departed, but one of those who sat nearby declared to the king what this was that the boy had done and how it was of set purpose that the youngest of them had accepted the gift offered. When the king heard this, he was angered, and sent riders after them to slay them. There is, however, in that land a river, to which the descendants from Argos of these men offer sacrifice as their deliverer. ,This river, when the sons of Temenus had crossed it, rose in such flood that the riders could not cross. So the brothers came to another part of Macedonia and settled near the place called the garden of Midas son of Gordias, where roses grow of themselves, each bearing sixty blossoms and of surpassing fragrance. ,In this garden, according to the Macedonian story, Silenus was taken captive. Above it rises the mountain called Bermius, which none can ascend for the wintry cold. From there they issued forth when they had won that country and presently subdued also the rest of Macedonia. ^1.1 The Persian learned men say that the Phoenicians were the cause of the dispute. These (they say) came to our seas from the sea which is called Red, and having settled in the country which they still occupy, at once began to make long voyages. Among other places to which they carried Egyptian and Assyrian merchandise, they came to Argos, ,which was at that time preeminent in every way among the people of what is now called Hellas . The Phoenicians came to Argos, and set out their cargo. ,On the fifth or sixth day after their arrival, when their wares were almost all sold, many women came to the shore and among them especially the daughter of the king, whose name was Io (according to Persians and Greeks alike), the daughter of Inachus. ,As these stood about the stern of the ship bargaining for the wares they liked, the Phoenicians incited one another to set upon them. Most of the women escaped: Io and others were seized and thrown into the ship, which then sailed away for Egypt . ' "^1.8 This Candaules, then, fell in love with his own wife, so much so that he believed her to be by far the most beautiful woman in the world; and believing this, he praised her beauty beyond measure to Gyges son of Dascylus, who was his favorite among his bodyguard; for it was to Gyges that he entrusted all his most important secrets. ,After a little while, Candaules, doomed to misfortune, spoke to Gyges thus: “Gyges, I do not think that you believe what I say about the beauty of my wife; men trust their ears less than their eyes: so you must see her naked.” Gyges protested loudly at this. ,“Master,” he said, “what an unsound suggestion, that I should see my mistress naked! When a woman's clothes come off, she dispenses with her modesty, too. ,Men have long ago made wise rules from which one ought to learn; one of these is that one should mind one's own business. As for me, I believe that your queen is the most beautiful of all women, and I ask you not to ask of me what is lawless.” " "^1.9 Speaking thus, Gyges resisted: for he was afraid that some evil would come of it for him. But this was Candaules' answer: “Courage, Gyges! Do not be afraid of me, that I say this to test you, or of my wife, that you will have any harm from her. I will arrange it so that she shall never know that you have seen her. ,I will bring you into the chamber where she and I lie and conceal you behind the open door; and after I have entered, my wife too will come to bed. There is a chair standing near the entrance of the room: on this she will lay each article of her clothing as she takes it off, and you will be able to look upon her at your leisure. ,Then, when she moves from the chair to the bed, turning her back on you, be careful she does not see you going out through the doorway.” " ^1.10 As Gyges could not escape, he consented. Candaules, when he judged it to be time for bed, brought Gyges into the chamber; his wife followed presently, and when she had come in and was laying aside her garments, Gyges saw her; ,when she turned her back upon him to go to bed, he slipped from the room. The woman glimpsed him as he went out, and perceived what her husband had done. But though shamed, she did not cry out or let it be seen that she had perceived anything, for she meant to punish Candaules; ,since among the Lydians and most of the foreign peoples it is felt as a great shame that even a man be seen naked. ' "^1.11 For the present she made no sign and kept quiet. But as soon as it was day, she prepared those of her household whom she saw were most faithful to her, and called Gyges. He, supposing that she knew nothing of what had been done, answered the summons; for he was used to attending the queen whenever she summoned him. ,When Gyges came, the lady addressed him thus: “Now, Gyges, you have two ways before you; decide which you will follow. You must either kill Candaules and take me and the throne of Lydia for your own, or be killed yourself now without more ado; that will prevent you from obeying all Candaules' commands in the future and seeing what you should not see. ,One of you must die: either he, the contriver of this plot, or you, who have outraged all custom by looking on me uncovered.” Gyges stood awhile astonished at this; presently, he begged her not to compel him to such a choice. ,But when he could not deter her, and saw that dire necessity was truly upon him either to kill his master or himself be killed by others, he chose his own life. Then he asked: “Since you force me against my will to kill my master, I would like to know how we are to lay our hands on him.” ,She replied, “You shall come at him from the same place where he made you view me naked: attack him in his sleep.” " "^1.12 When they had prepared this plot, and night had fallen, Gyges followed the woman into the chamber (for Gyges was not released, nor was there any means of deliverance, but either he or Candaules must die). She gave him a dagger and hid him behind the same door; ,and presently he stole out and killed Candaules as he slept. Thus he made himself master of the king's wife and sovereignty. He is mentioned in the iambic verses of Archilochus of Parus who lived about the same time. " ^1.26 After the death of Alyattes, his son Croesus, then thirty-five years of age, came to the throne. The first Greeks whom he attacked were the Ephesians. ,These, besieged by him, dedicated their city to Artemis; they did this by attaching a rope to the city wall from the temple of the goddess, which stood seven stades away from the ancient city which was then besieged. ,These were the first whom Croesus attacked; afterwards he made war on the Ionian and Aeolian cities in turn, upon different pretexts: he found graver charges where he could, but sometimes alleged very petty grounds of offense. ^1.46 After the loss of his son, Croesus remained in deep sorrow for two years. After this time, the destruction by Cyrus son of Cambyses of the sovereignty of Astyages son of Cyaxares, and the growth of the power of the Persians, distracted Croesus from his mourning; and he determined, if he could, to forestall the increase of the Persian power before they became great. ,Having thus determined, he at once made inquiries of the Greek and Libyan oracles, sending messengers separately to Delphi, to Abae in Phocia, and to Dodona, while others were despatched to Amphiaraus and Trophonius, and others to Branchidae in the Milesian country. ,These are the Greek oracles to which Croesus sent for divination: and he told others to go inquire of Ammon in Libya . His intent in sending was to test the knowledge of the oracles, so that, if they were found to know the truth, he might send again and ask if he should undertake an expedition against the Persians. ^2.23 The opinion about Ocean is grounded in obscurity and needs no disproof; for I know of no Ocean river; and I suppose that Homer or some older poet invented this name and brought it into his poetry. ^2.81 They wear linen tunics with fringes hanging about the legs, called “calasiris,” and loose white woolen mantles over these. But nothing woolen is brought into temples, or buried with them: that is impious. ,They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this. ' "^2.102 Leaving the latter aside, then, I shall speak of the king who came after them, whose name was Sesostris . ,This king, the priests said, set out with a fleet of long ships from the Arabian Gulf and subjugated all those living by the Red Sea, until he came to a sea which was too shallow for his vessels. ,After returning from there back to Egypt, he gathered a great army (according to the account of the priests) and marched over the mainland, subjugating every nation to which he came. ,When those that he met were valiant men and strove hard for freedom, he set up pillars in their land, the inscription on which showed his own name and his country's, and how he had overcome them with his own power; ,but when the cities had made no resistance and been easily taken, then he put an inscription on the pillars just as he had done where the nations were brave; but he also drew on them the private parts of a woman, wishing to show clearly that the people were cowardly. " "^2.104 For it is plain to see that the Colchians are Egyptians; and what I say, I myself noted before I heard it from others. When it occurred to me, I inquired of both peoples; and the Colchians remembered the Egyptians better than the Egyptians remembered the Colchians; ,the Egyptians said that they considered the Colchians part of Sesostris' army. I myself guessed it, partly because they are dark-skinned and woolly-haired; though that indeed counts for nothing, since other peoples are, too; but my better proof was that the Colchians and Egyptians and Ethiopians are the only nations that have from the first practised circumcision. ,The Phoenicians and the Syrians of Palestine acknowledge that they learned the custom from the Egyptians, and the Syrians of the valleys of the Thermodon and the Parthenius, as well as their neighbors the Macrones, say that they learned it lately from the Colchians. These are the only nations that circumcise, and it is seen that they do just as the Egyptians. ,But as to the Egyptians and Ethiopians themselves, I cannot say which nation learned it from the other; for it is evidently a very ancient custom. That the others learned it through traffic with Egypt, I consider clearly proved by this: that Phoenicians who traffic with Hellas cease to imitate the Egyptians in this matter and do not circumcise their children. " "^2.113 When I inquired of the priests, they told me that this was the story of Helen. After carrying off Helen from Sparta, Alexandrus sailed away for his own country; violent winds caught him in the Aegean and drove him into the Egyptian sea; and from there (as the wind did not let up) he came to Egypt, to the mouth of the Nile called the Canopic mouth, and to the Salters'. ,Now there was (and still is) on the coast a temple of Heracles; if a servant of any man takes refuge there and is branded with certain sacred marks, delivering himself to the god, he may not be touched. This law continues today the same as it has always been from the first. ,Hearing of the temple law, some of Alexandrus' servants ran away from him, threw themselves on the mercy of the god, and brought an accusation against Alexandrus meaning to injure him, telling the whole story of Helen and the wrong done Menelaus. They laid this accusation before the priests and the warden of the Nile mouth, whose name was Thonis. " "^2.114 When Thonis heard it, he sent this message the quickest way to Proteus at Memphis : ,“A stranger has come, a Trojan, who has committed an impiety in Hellas . After defrauding his guest-friend, he has come bringing the man's wife and a very great deal of wealth, driven to your country by the wind. Are we to let him sail away untouched, or are we to take away what he has come with?” ,Proteus sent back this message: “Whoever this is who has acted impiously against his guest-friend, seize him and bring him to me, that I may know what he will say.” " "^2.115 Hearing this, Thonis seized Alexandrus and detained his ships there, and then brought him with Helen and all the wealth, and the suppliants too, to Memphis . ,When all had arrived, Proteus asked Alexandrus who he was and whence he sailed; Alexandrus told him his lineage and the name of his country, and about his voyage, whence he sailed. ,Then Proteus asked him where he had got Helen; when Alexandrus was evasive in his story and did not tell the truth, the men who had taken refuge with the temple confuted him, and related the whole story of the wrong. ,Finally, Proteus declared the following judgment to them, saying, “If I did not make it a point never to kill a stranger who has been caught by the wind and driven to my coasts, I would have punished you on behalf of the Greek, you most vile man. You committed the gravest impiety after you had had your guest-friend's hospitality: you had your guest-friend's wife. ,And as if this were not enough, you got her to fly with you and went off with her. And not just with her, either, but you plundered your guest-friend's wealth and brought it, too. ,Now, then, since I make it a point not to kill strangers, I shall not let you take away this woman and the wealth, but I shall watch them for the Greek stranger, until he come and take them away; but as for you and your sailors, I warn you to leave my country for another within three days, and if you do not, I will declare war on you.”" '^2.116 This, the priests said, was how Helen came to Proteus. And, in my opinion, Homer knew this story, too; but seeing that it was not so well suited to epic poetry as the tale of which he made use, he rejected it, showing that he knew it. ,This is apparent from the passage in the 2.117 These verses and this passage prove most clearly that the Cyprian poems are not the work of Homer but of someone else. For the Cyprian poems relate that Alexandrus reached Ilion with Helen in three days from Sparta, having a fair wind and a smooth sea; but according to the
3.16 From Memphis Cambyses went to the city Sais, anxious to do exactly what he did do. Entering the house of Amasis, he had the body of Amasis carried outside from its place of burial; and when this had been done, he gave orders to scourge it and pull out the hair and pierce it with goads, and to desecrate it in every way. ,When they were weary of doing this (for the body, being embalmed, remained whole and did not fall to pieces), Cambyses gave orders to burn it, a sacrilegious command; for the Persians hold fire to be a god; ,therefore neither nation thinks it right to burn the dead, the Persians for the reason given, as they say it is wrong to give the dead body of a man to a god; while the Egyptians believe fire to be a living beast that devours all that it catches, and when sated with its meal dies together with that on which it feeds. ,Now it is by no means their custom to give the dead to beasts; and this is why they embalm the corpse, that it may not lie and feed worms. Thus what Cambyses commanded was contrary to the custom of both peoples. ,The Egyptians say, however, that it was not Amasis to whom this was done, but another Egyptian of the same age as Amasis, whom the Persians abused thinking that they were abusing Amasis. ,For their story is that Amasis learned from an oracle what was to be done to him after his death, and so to escape this fate buried this dead man, the one that was scourged, near the door inside his own vault, and ordered his son that he himself should be laid in the farthest corner of the vault. ,I think that these commands of Amasis, regarding the burial-place and the man, were never given at all, and that the Egyptians believe in them in vain. ' "^3.40 Now Amasis was somehow aware of Polycrates' great good fortune; and as this continued to increase greatly, he wrote this letter and sent it to Samos : “Amasis addresses Polycrates as follows. ,It is pleasant to learn that a friend and ally is doing well. But I do not like these great successes of yours; for I know the gods, how jealous they are, and I desire somehow that both I and those for whom I care succeed in some affairs, fail in others, and thus pass life faring differently by turns, rather than succeed at everything. ,For from all I have heard I know of no man whom continual good fortune did not bring in the end to evil, and utter destruction. Therefore if you will be ruled by me do this regarding your successes: ,consider what you hold most precious and what you will be sorriest to lose, and cast it away so that it shall never again be seen among men; then, if after this the successes that come to you are not mixed with mischances, strive to mend the matter as I have counselled you.” " "^3.41 Reading this, and perceiving that Amasis' advice was good, Polycrates considered which of his treasures it would most grieve his soul to lose, and came to this conclusion: he wore a seal set in gold, an emerald, crafted by Theodorus son of Telecles of Samos ; ,being resolved to cast this away, he embarked in a fifty-oared ship with its crew, and told them to put out to sea; and when he was far from the island, he took off the seal-ring in sight of all that were on the ship and cast it into the sea. This done, he sailed back and went to his house, where he grieved for the loss. " "^3.42 But on the fifth or sixth day from this it happened that a fisherman, who had taken a fine and great fish, and desired to make a gift of it to Polycrates, brought it to the door and said that he wished to see Polycrates. This being granted, he gave the fish, saying: ,“O King, when I caught this fish, I thought best not to take it to market, although I am a man who lives by his hands, but it seemed to me worthy of you and your greatness; and so I bring and offer it to you.” Polycrates was pleased with what the fisherman said; “You have done very well,” he answered, “and I give you double thanks, for your words and for the gift; and I invite you to dine with me.” ,Proud of this honor, the fisherman went home; but the servants, cutting up the fish, found in its belly Polycrates' seal-ring. ,As soon as they saw and seized it, they brought it with joy to Polycrates, and giving the ring to him told him how it had been found. Polycrates saw the hand of heaven in this matter; he wrote a letter and sent it to Egypt, telling all that he had done, and what had happened to him. " "^3.43 When Amasis had read Polycrates' letter, he perceived that no man could save another from his destiny, and that Polycrates, being so continually fortunate that he even found what he cast away, must come to an evil end. ,So he sent a herald to Samos to renounce his friendship, determined that when some great and terrible mischance overtook Polycrates he himself might not have to sadden his heart for a friend. " ^3.48 The Corinthians also enthusiastically helped to further the expedition against Samos . For an outrage had been done them by the Samians a generation before this expedition, about the time of the robbery of the bowl. ,Periander son of Cypselus sent to Alyattes at Sardis three hundred boys, sons of notable men in Corcyra, to be made eunuchs. The Corinthians who brought the boys put in at Samos ; and when the Samians heard why the boys were brought, first they instructed them to take sanctuary in the temple of Artemis, ,then they would not allow the suppliants to be dragged from the temple; and when the Corinthians tried to starve the boys out, the Samians held a festival which they still celebrate in the same fashion; throughout the time that the boys were seeking asylum, they held nightly dances of young men and women to which it was made a custom to bring cakes of sesame and honey, so that the Corcyraean boys might snatch these and have food. ,This continued to be done until the Corinthian guards left their charge and departed; then the Samians took the boys back to Corcyra . ^3.49 If after the death of Periander, the Corinthians had been friendly towards the Corcyraeans, they would not have taken part in the expedition against Samos for this reason. But as it was, ever since the island was colonized, they have been at odds with each other, despite their kinship. ,For these reasons then the Corinthians bore a grudge against the Samians. Periander chose the sons of the notable Corcyraeans and sent them to Sardis to be made eunuchs as an act of vengeance; for the Corcyraeans had first begun the quarrel by committing a terrible crime against him. ' "^3.50 For after killing his own wife Melissa, Periander suffered yet another calamity on top of what he had already suffered. He had two sons by Melissa, one seventeen and one eighteen years old. ,Their mother's father, Procles, the sovereign of Epidaurus, sent for the boys and treated them affectionately, as was natural, seeing that they were his own daughter's sons. When they left him, he said as he sent them forth: ,“Do you know, boys, who killed your mother?” The elder of them paid no attention to these words; but the younger, whose name was Lycophron, was struck with such horror when he heard them that when he came to Corinth he would not speak to his father, his mother's murderer, nor would he answer him when addressed nor reply to his questions. At last Periander was so angry that he drove the boy from his house. " '^3.51 Having driven this one away, he asked the elder son what their grandfather had said to them. The boy told him that Procles had treated them kindly, but did not mention what he had said at parting; for he had paid no attention. Periander said that by no means could Procles not have dropped some hint, and interrogated him persistently; ,until the boy remembered, and told him. And Periander, comprehending, and wishing to show no weakness, sent a message to those with whom his banished son was living and forbade them to keep him. ,So when the boy, driven out, would go to another house, he would be driven from this also, since Periander threatened all who received him and ordered them to shut him out; so when driven forth, he would go to some other house of his friends, and they, although he was the son of Periander, and although they were afraid, nonetheless took him in. ' "^3.52 In the end Periander made a proclamation, that whoever sheltered the boy in his house or spoke to him, would owe a fine to Apollo, and he set the amount. ,In view of this proclamation no one wished to address or receive the boy into his house; and besides, the boy himself did not think it right to attempt what was forbidden, but accepting it slept in the open. ,On the fourth day, when Periander saw him starved and unwashed, he took pity on him, and his anger being softened, he came near and said: “My son, which is preferable—to follow your present way of life, or by being well-disposed toward your father to inherit my power and the goods which I now possess? ,Though my son and a prince of prosperous Corinth, you prefer the life of a vagrant, by opposing and being angry with me with whom you least ought to be. For if something has happened as a result of which you have a suspicion about me, it has happened to my disadvantage and I bear the brunt of it, inasmuch as I am the cause. ,But bearing in mind how much better it is to be envied than to be pitied, and at the same time what sort of thing it is to be angry with your parents and with those that are stronger than you, come back to the house.” ,With these words Periander tried to move his son, but he said nothing else to his father, only told him that because he had conversed with him he owed the fine to Apollo. When Periander saw that his son's stubbornness could not be got around or overcome, he sent him away out of his sight in a ship to Corcyra ; for Corcyra too was subject to him. ,And when he had sent him away, he sent an army against Procles his father-in-law, since he was most to blame for his present troubles; and he took Epidaurus, captured Procles, and imprisoned him. " "^3.53 As time went on, Periander, now grown past his prime and aware that he could no longer oversee and direct all his affairs, sent to Corcyra inviting Lycophron to be sovereign; for he saw no hope in his eldest son, who seemed to him to be slow-witted. ,Lycophron did not dignify the invitation with a reply. Then Periander, pressing the young man, sent to him (as the next best way) his daughter, the boy's sister, thinking that he would listen to her. ,She came and said, “Child, would you want the power to fall to others, and our father's house destroyed, rather than to return and have it yourself? Come home and stop punishing yourself. ,Pride is an unhappy possession. Do not cure evil by evil. Many place the more becoming thing before the just; and many pursuing their mother's business have lost their father's. Power is a slippery thing; many want it, and our father is now old and past his prime; do not lose what is yours to others.” ,So she spoke communicating their father's inducements. But he answered that he would never come to Corinth as long as he knew his father was alive. ,When she brought this answer back, Periander sent a third messenger, through whom he proposed that he should go to Corcyra, and that the boy should return to Corinth and be the heir of his power. ,The son consented to this; Periander got ready to go to Corcyra and Lycophron to go to Corinth ; but when the Corcyraeans learned of all these matters, they put the young man to death so that Periander would not come to their country. It was for this that Periander desired vengeance on the Corcyraeans. " ^4.95 I understand from the Greeks who live beside the Hellespont and Pontus, that this Salmoxis was a man who was once a slave in Samos, his master being Pythagoras son of Mnesarchus; ,then, after being freed and gaining great wealth, he returned to his own country. Now the Thracians were a poor and backward people, but this Salmoxis knew Ionian ways and a more advanced way of life than the Thracian; for he had consorted with Greeks, and moreover with one of the greatest Greek teachers, Pythagoras; ,therefore he made a hall, where he entertained and fed the leaders among his countrymen, and taught them that neither he nor his guests nor any of their descendants would ever die, but that they would go to a place where they would live forever and have all good things. ,While he was doing as I have said and teaching this doctrine, he was meanwhile making an underground chamber. When this was finished, he vanished from the sight of the Thracians, and went down into the underground chamber, where he lived for three years, ,while the Thracians wished him back and mourned him for dead; then in the fourth year he appeared to the Thracians, and thus they came to believe what Salmoxis had told them. Such is the Greek story about him. ^4.96 Now I neither disbelieve nor entirely believe the tale about Salmoxis and his underground chamber; but I think that he lived many years before Pythagoras; ,and as to whether there was a man called Salmoxis or this is some deity native to the Getae, let the question be dismissed. ^5.22 Now that these descendants of Perdiccas are Greeks, as they themselves say, I myself chance to know and will prove it in the later part of my history. Furthermore, the Hellenodicae who manage the contest at Olympia determined that it is so, ,for when Alexander chose to contend and entered the lists for that purpose, the Greeks who were to run against him wanted to bar him from the race, saying that the contest should be for Greeks and not for foreigners. Alexander, however, proving himself to be an Argive, was judged to be a Greek. He accordingly competed in the furlong race and tied step for first place. This, then, is approximately what happened. ^7.8 After the conquest of Egypt, intending now to take in hand the expedition against Athens, Xerxes held a special assembly of the noblest among the Persians, so he could learn their opinions and declare his will before them all. When they were assembled, Xerxes spoke to them as follows: ,“Men of Persia, I am not bringing in and establishing a new custom, but following one that I have inherited. As I learn from our elders, we have never yet remained at peace ever since Cyrus deposed Astyages and we won this sovereignty from the Medes. It is the will of heaven; and we ourselves win advantage by our many enterprises. No one needs to tell you, who already know them well, which nations Cyrus and Cambyses and Darius my father subdued and added to our realm. ,Ever since I came to this throne, I have considered how I might not fall short of my predecessors in this honor, and not add less power to the Persians; and my considerations persuade me that we may win not only renown, but a land neither less nor worse, and more fertile, than that which we now possess; and we would also gain vengeance and requital. For this cause I have now summoned you together, that I may impart to you what I intend to do. ,It is my intent to bridge the Hellespont and lead my army through Europe to Hellas, so I may punish the Athenians for what they have done to the Persians and to my father. ,You saw that Darius my father was set on making an expedition against these men. But he is dead, and it was not granted him to punish them. On his behalf and that of all the Persians, I will never rest until I have taken Athens and burnt it, for the unprovoked wrong that its people did to my father and me. ,First they came to Sardis with our slave Aristagoras the Milesian and burnt the groves and the temples; next, how they dealt with us when we landed on their shores, when Datis and Artaphrenes were our generals, I suppose you all know. ,For these reasons I am resolved to send an army against them; and I reckon that we will find the following benefits among them: if we subdue those men, and their neighbors who dwell in the land of Pelops the Phrygian, we will make the borders of Persian territory and of the firmament of heaven be the same. ,No land that the sun beholds will border ours, but I will make all into one country, when I have passed over the whole of Europe. ,I learn that this is the situation: no city of men or any human nation which is able to meet us in battle will be left, if those of whom I speak are taken out of our way. Thus the guilty and the innocent will alike bear the yoke of slavery. ,This is how you would best please me: when I declare the time for your coming, every one of you must eagerly appear; and whoever comes with his army best equipped will receive from me such gifts as are reckoned most precious among us. ,Thus it must be done; but so that I not seem to you to have my own way, I lay the matter before you all, and bid whoever wishes to declare his opinion.” So spoke Xerxes and ceased. ^7.43 When the army had come to the river Scamander, which was the first river after the beginning of their march from Sardis that fell short of their needs and was not sufficient for the army and the cattle to drink—arriving at this river, Xerxes ascended to the citadel of Priam, having a desire to see it. ,After he saw it and asked about everything there, he sacrificed a thousand cattle to Athena of Ilium, and the Magi offered libations to the heroes. After they did this, a panic fell upon the camp in the night. When it was day they journeyed on from there, keeping on their left the cities of Rhoetium and Ophryneum and Dardanus, which borders Abydos, and on their right the Teucrian Gergithae. ^7.89 The number of the triremes was twelve hundred and seven, and they were furnished by the following: the Phoenicians with the Syrians of Palestine furnished three hundred; for their equipment, they had on their heads helmets very close to the Greek in style; they wore linen breastplates, and carried shields without rims, and javelins. ,These Phoenicians formerly dwelt, as they themselves say, by the Red Sea; they crossed from there and now inhabit the seacoast of Syria. This part of Syria as far as Egypt is all called Palestine. ,The Egyptians furnished two hundred ships. They wore woven helmets and carried hollow shields with broad rims, and spears for sea-warfare, and great battle-axes. Most of them wore cuirasses and carried long swords. ^7.238 Having spoken in this way, Xerxes passed over the place where the dead lay and hearing that Leonidas had been king and general of the Lacedaemonians, he gave orders to cut off his head and impale it. ,It is plain to me by this piece of evidence among many others, that while Leonidas lived, king Xerxes was more incensed against him than against all others; otherwise he would never have dealt so outrageously with his dead body, for the Persians are beyond all men known in the habit of honoring valiant warriors. They, then, who received these orders did as I have said. ^8.36 When the Delphians learned all this, they were very much afraid, and in their great fear they inquired of the oracle whether they should bury the sacred treasure in the ground or take it away to another country. The god told them to move nothing, saying that he was able to protect what belonged to him. ,Upon hearing that, the Delphians took thought for themselves. They sent their children and women overseas to Achaia. Most of the men went up to the peaks of Parnassus and carried their goods into the Corycian cave, but some escaped to Amphissa in Locris. In short, all the Delphians left the town save sixty men and the prophet. ^8.37 Now when the barbarians drew near and could see the temple, the prophet, whose name was Aceratus, saw certain sacred arms, which no man might touch without sacrilege, brought out of the chamber within and laid before the shrine. ,So he went to tell the Delphians of this miracle, but when the barbarians came with all speed near to the temple of Athena Pronaea, they were visited by miracles yet greater than the aforesaid. Marvellous indeed it is, that weapons of war should of their own motion appear lying outside in front of the shrine, but the visitation which followed was more wondrous than anything else ever seen. ,When the barbarians were near to the temple of Athena Pronaea, they were struck by thunderbolts from the sky, and two peaks broken off from Parnassus came rushing among them with a mighty noise and overwhelmed many of them. In addition to this a shout and a cry of triumph were heard from the temple of Athena. ^8.38 All of this together struck panic into the barbarians, and the Delphians, perceiving that they fled, descended upon them and killed a great number. The survivors fled straight to Boeotia. Those of the barbarians who returned said (as I have been told) that they had seen other divine signs besides what I have just described: two men-at-arms of stature greater than human,they said, had come after them, slaying and pursuing. ' "^8.39 These two, say the Delphians, were the native heroes Phylacus and Autonous, whose precincts are near the temple, Phylacus' by the road itself above the shrine of Athena Pronaea, and Autonous' near the Castalian spring, under the Hyarapean Peak. ,The rocks that fell from Parnassus were yet to be seen in my day, lying in the precinct of Athena Pronaea, from where their descent through the foreigners' ranks had hurled them. Such, then, was the manner of those men's departure from the temple. " ^8.133 The Greeks, then, sailed to Delos, and Mardonius wintered in Thessaly. Having his headquarters there he sent a man of Europus called Mys to visit the places of divination, charging him to inquire of all the oracles which he could test. What it was that he desired to learn from the oracles when he gave this charge, I cannot say, for no one tells of it. I suppose that he sent to inquire concerning his present business, and that alone. ^8.134 This man Mys is known to have gone to Lebadea and to have bribed a man of the country to go down into the cave of Trophonius and to have gone to the place of divination at Abae in Phocis. He went first to Thebes where he inquired of Ismenian Apollo (sacrifice is there the way of divination, as at Olympia), and moreover he bribed one who was no Theban but a stranger to lie down to sleep in the shrine of Amphiaraus. ,No Theban may seek a prophecy there, for Amphiaraus bade them by an oracle to choose which of the two they wanted and forgo the other, and take him either for their prophet or for their ally. They chose that he should be their ally. Therefore no Theban may lie down to sleep in that place. ' "^8.136 Mardonius read whatever was said in the oracles, and presently he sent a messenger to Athens, Alexander, a Macedonian, son of Amyntas. Him he sent, partly because the Persians were akin to him; Bubares, a Persian, had taken to wife Gygaea Alexander's sister and Amyntas' daughter, who had borne to him that Amyntas of Asia who was called by the name of his mother's father, and to whom the king gave Alabanda a great city in Phrygia for his dwelling. Partly too he sent him because he learned that Alexander was a protector and benefactor to the Athenians. ,It was thus that he supposed he could best gain the Athenians for his allies, of whom he heard that they were a numerous and valiant people, and knew that they had been the chief authors of the calamities which had befallen the Persians at sea. ,If he gained their friendship he thought he would easily become master of the seas, as truly he would have been. On land he supposed himself to be by much the stronger, and he accordingly reckoned that thus he would have the upper hand of the Greeks. This chanced to be the prediction of the oracles which counseled him to make the Athenians his ally. It was in obedience to this that he sent his messenger. " ^8.138.2 This river, when the sons of Temenus had crossed it, rose in such flood that the riders could not cross. So the brothers came to another part of Macedonia and settled near the place called the garden of Midas son of Gordias, where roses grow of themselves, each bearing sixty blossoms and of surpassing fragrance. ^8.143 But to Alexander the Athenians replied as follows: “We know of ourselves that the power of the Mede is many times greater than ours. There is no need to taunt us with that. Nevertheless in our zeal for freedom we will defend ourselves to the best of our ability. But as regards agreements with the barbarian, do not attempt to persuade us to enter into them, nor will we consent. ,Now carry this answer back to Mardonius from the Athenians, that as long as the sun holds the course by which he now goes, we will make no agreement with Xerxes. We will fight against him without ceasing, trusting in the aid of the gods and the heroes whom he has disregarded and burnt their houses and their adornments. ,Come no more to Athenians with such a plea, nor under the semblance of rendering us a service, counsel us to act wickedly. For we do not want those who are our friends and protectors to suffer any harm at Athenian hands.” ^8.144 Such was their answer to Alexander, but to the Spartan envoys they said, “It was most human that the Lacedaemonians should fear our making an agreement with the barbarian. We think that it is an ignoble thing to be afraid, especially since we know the Athenian temper to be such that there is nowhere on earth such store of gold or such territory of surpassing fairness and excellence that the gift of it should win us to take the Persian part and enslave Hellas. ,For there are many great reasons why we should not do this, even if we so desired; first and foremost, the burning and destruction of the adornments and temples of our gods, whom we are constrained to avenge to the utmost rather than make pacts with the perpetrator of these things, and next the kinship of all Greeks in blood and speech, and the shrines of gods and the sacrifices that we have in common, and the likeness of our way of life, to all of which it would not befit the Athenians to be false. ,Know this now, if you knew it not before, that as long as one Athenian is left alive we will make no agreement with Xerxes. Nevertheless we thank you for your forethought concerning us, in that you have so provided for our wasted state that you offer to nourish our households. ,For your part, you have given us full measure of kindness, yet for ourselves, we will make shift to endure as best we may, and not be burdensome to you. But now, seeing that this is so, send your army with all speed, ,for as we guess, the barbarian will be upon us and invade our country in no long time as soon as the message comes to him that we will do nothing that he requires of us; therefore, before he comes into Attica, now is the time for us to march first into Boeotia.” At this reply of the Athenians the envoys returned back to Sparta. ' "^9.78 There was at Plataea in the army of the Aeginetans one Lampon, son of Pytheas, a leading man of Aegina. He hastened to Pausanias with really outrageous counsel and coming upon him, said to him: ,“son of Cleombrotus, you have done a deed of surpassing greatness and glory; the god has granted to you in saving Hellas to have won greater renown than any Greek whom we know. But now you must finish what remains for the rest, so that your fame may be greater still and so that no barbarian will hereafter begin doing reckless deeds against the Greeks. ,When Leonidas was killed at Thermopylae, Mardonius and Xerxes cut off his head and set it on a pole; make them a like return, and you will win praise from all Spartans and the rest of Hellas besides. For if you impale Mardonius, you will be avenged for your father's brother Leonidas.” " '^9.79 This is what Lampon, thinking to please, said. Pausanias, however, answered him as follows: “Aeginetan, I thank you for your goodwill and forethought, but you have missed the mark of right judgment. First you exalt me and my fatherland and my deeds, yet next you cast me down to mere nothingness when you advise me to insult the dead, and say that I shall win more praise if I do so. That would be an act more proper for barbarians than for Greeks and one that we consider worthy of censure even in barbarians. ,No, as for myself, I would prefer to find no favor either with the people of Aegina or anyone else who is pleased by such acts. It is enough for me if I please the Spartans by righteous deeds and speech. As for Leonidas, whom you would have me avenge, I think that he has received a full measure of vengeance; the uncounted souls of these that you see have done honor to him and the rest of those who died at Thermopylae. But to you this is my warning: do not come again to me with words like these nor give me such counsel. Be thankful now that you go unpunished.” ' "^9.116 This province was ruled by Xerxes' viceroy Artayctes, a cunning man and a wicked one; witness the deceit that he practised on the king in his march to Athens, how he stole away from Elaeus the treasure of Protesilaus son of Iphiclus. ,This was the way of it; there is at Elaeus in the Chersonesus the tomb of Protesilaus, and a precinct around it, which contained much treasure: vessels of gold and silver, bronze, clothing, and other dedications; all of which Artayctes carried off by the king's gift. ,“Sire,” he said deceitfully to Xerxes, “there is here the house of a certain Greek, who met a just death for invading your territory with an army; give me this man's house, so that all may be taught not to invade your territory.” One would think that this plea would easily persuade Xerxes to give him a man's house, since the latter had no suspicion of Artayctes' meaning. His reason for saying that Protesilaus had invaded the king's territory was that the Persians believe all Asia to belong to themselves and whoever is their king. So when the treasure was given to him, he carried it away from Elaeus to Sestus, and planted and farmed the precinct. He would also come from Elaeus and have intercourse with women in the shrine. Now, when the Athenians laid siege to him, he had made no preparation for it; he did not think that the Greeks would come, and he had no way of escaping from their attack. " '^9.117 Since the siege continued into the late autumn, the Athenians grew weary of their absence from home and their lack of success at taking the fortress. They accordingly entreated their generals to lead them away again, but the generals refused to do that till they should take the place or be recalled by the Athenian state. At that the men endured their plight patiently. ^9.118 But those who were within the walls were by now reduced to the last extremity, so much so that they boiled the thongs of their beds for food. At last, however, even these failed them, and Artayctes and Oeobazus and all the Persians made their way down from the back part of the fortress, where the fewest of their enemies were, and fled at nightfall. ,When morning came, the people of the Chersonese signified from their towers to the Athenians what had happened, and opened their gates. The greater part of the Athenians then went in pursuit, while the rest stayed to hold the town. ' "^9.119 As Oeobazus was making his escape into Thrace, the Apsinthians of that country caught and sacrificed him in their customary manner to Plistorus the god of their land; as for his companions, they did away with them by other means. ,Artayctes and his company had begun their flight later, and were overtaken a little way beyond the Goat's Rivers, where after they had defended themselves a long time, some of them were killed and the rest taken alive. The Greeks bound them and carried them to Sestus, and together with them Artayctes and his son also in bonds. " "^9.120 It is related by the people of the Chersonese that a marvellous thing happened one of those who guarded Artayctes. He was frying dried fish, and these as they lay over the fire began to leap and writhe as though they had just been caught. ,The rest gathered around, amazed at the sight, but when Artayctes saw this strange thing, he called the one who was frying the fish and said to him: “Athenian, do not be afraid of this portent, for it is not to you that it has been sent; it is to me that Protesilaus of Elaeus is trying to signify that although he is dead and dry, he has power given him by the god to take vengeance on me, the one who wronged him. ,Now therefore I offer a ransom, the sum of one hundred talents to the god for the treasure that I took from his temple. I will also pay to the Athenians two hundred talents for myself and my son, if they spare us.” ,But Xanthippus the general was unmoved by this promise, for the people of Elaeus desired that Artayctes should be put to death in revenge for Protesilaus, and the general himself was so inclined. So they carried Artayctes away to the headland where Xerxes had bridged the strait (or, by another story, to the hill above the town of Madytus), and there nailed him to boards and hanged him. As for his son, they stoned him to death before his father's eyes. " '' None

18. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Alexander (of Aphrodiasis) • Alexander of Alexandria • Alexander of Aphrodisias • Alexander of Lycopolis

Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 278, 281; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 35; Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 190, 309; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 231; Osborne (2001), Irenaeus of Lyons, 70; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 28

^27d δὲ ἡμῖν εἰπεῖν. καὶ τὰ μὲν περὶ θεῶν ταύτῃ παρακεκλήσθω· τὸ δʼ ἡμέτερον παρακλητέον, ᾗ ῥᾷστʼ ἂν ὑμεῖς μὲν μάθοιτε, ἐγὼ δὲ ᾗ διανοοῦμαι μάλιστʼ ἂν περὶ τῶν προκειμένων ἐνδειξαίμην. ΤΙ.' ^28b οὕτως ἀποτελεῖσθαι πᾶν· οὗ δʼ ἂν εἰς γεγονός, γεννητῷ παραδείγματι προσχρώμενος, οὐ καλόν. ὁ δὴ πᾶς οὐρανὸς —ἢ κόσμος ἢ καὶ ἄλλο ὅτι ποτὲ ὀνομαζόμενος μάλιστʼ ἂν δέχοιτο, τοῦθʼ ἡμῖν ὠνομάσθω—σκεπτέον δʼ οὖν περὶ αὐτοῦ πρῶτον, ὅπερ ὑπόκειται περὶ παντὸς ἐν ἀρχῇ δεῖν σκοπεῖν, πότερον ἦν ἀεί, γενέσεως ἀρχὴν ἔχων οὐδεμίαν, ἢ γέγονεν, ἀπʼ ἀρχῆς τινος ἀρξάμενος. γέγονεν· ὁρατὸς γὰρ ἁπτός τέ ἐστιν καὶ σῶμα ἔχων, πάντα δὲ τὰ τοιαῦτα αἰσθητά, τὰ ' None

^27d ourselves we must also invoke so to proceed, that you may most easily learn and I may most clearly expound my views regarding the subject before us. Tim.' ^28b be beautiful; but whenever he gazes at that which has come into existence and uses a created model, the object thus executed is not beautiful. Now the whole Heaven, or Cosmos, or if there is any other name which it specially prefers, by that let us call it,—so, be its name what it may, we must first investigate concerning it that primary question which has to be investigated at the outset in every case,—namely, whether it has existed always, having no beginning of generation, or whether it has come into existence, having begun from some beginning. It has come into existence; for it is visible and tangible and possessed of a body; and all such things are sensible ' None

19. Thucydides, The History of The Peloponnesian War, 1.20.3, 6.15.4 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Alexander III of Macedon • Alexander III of Macedon vii, • Alexander the Great

Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 208, 416; Athanassaki and Titchener (2022), Plutarch's Cities, 317; Baumann and Liotsakis (2022), Reading History in the Roman Empire, 199

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1.20.3 πολλὰ δὲ καὶ ἄλλα ἔτι καὶ νῦν ὄντα καὶ οὐ χρόνῳ ἀμνηστούμενα καὶ οἱ ἄλλοι Ἕλληνες οὐκ ὀρθῶς οἴονται, ὥσπερ τούς τε Λακεδαιμονίων βασιλέας μὴ μιᾷ ψήφῳ προστίθεσθαι ἑκάτερον, ἀλλὰ δυοῖν, καὶ τὸν Πιτανάτην λόχον αὐτοῖς εἶναι, ὃς οὐδ’ ἐγένετο πώποτε. οὕτως ἀταλαίπωρος τοῖς πολλοῖς ἡ ζήτησις τῆς ἀληθείας, καὶ ἐπὶ τὰ ἑτοῖμα μᾶλλον τρέπονται. ^6.15.4 φοβηθέντες γὰρ αὐτοῦ οἱ πολλοὶ τὸ μέγεθος τῆς τε κατὰ τὸ ἑαυτοῦ σῶμα παρανομίας ἐς τὴν δίαιταν καὶ τῆς διανοίας ὧν καθ’ ἓν ἕκαστον ἐν ὅτῳ γίγνοιτο ἔπρασσεν, ὡς τυραννίδος ἐπιθυμοῦντι πολέμιοι καθέστασαν, καὶ δημοσίᾳ κράτιστα διαθέντι τὰ τοῦ πολέμου ἰδίᾳ ἕκαστοι τοῖς ἐπιτηδεύμασιν αὐτοῦ ἀχθεσθέντες, καὶ ἄλλοις ἐπιτρέψαντες, οὐ διὰ μακροῦ ἔσφηλαν τὴν πόλιν.'' None

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1.20.3 There are many other unfounded ideas current among the rest of the Hellenes, even on matters of contemporary history which have not been obscured by time. For instance, there is the notion that the Lacedaemonian kings have two votes each, the fact being that they have only one; and that there is a company of Pitane, there being simply no such thing. So little pains do the vulgar take in the investigation of truth, accepting readily the first story that comes to hand. ^6.15.4 Alarmed at the greatness of his license in his own life and habits, and of the ambition which he showed in all things soever that he undertook, the mass of the people set him down as a pretender to the tyranny, and became his enemies; and although publicly his conduct of the war was as good as could be desired individually, his habits gave offence to every one, and caused them to commit affairs to other hands, and thus before long to ruin the city. '' None

20. Xenophon, The Persian Expedition, 3.1.4, 4.7.13, 5.6.29, 6.1.22, 6.1.24, 6.2.15, 7.6.44 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Alexander the Great • Xanthus, collective suicide rather than submit to Alexander the Great

Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 136; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 267; Johnston (2008), Ancient Greek Divination, 116; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 259; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 259; Miltsios (2023), Leadership and Leaders in Polybius. 23; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 179, 344

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3.1.4 ἦν δέ τις ἐν τῇ στρατιᾷ Ξενοφῶν Ἀθηναῖος, ὃς οὔτε στρατηγὸς οὔτε λοχαγὸς οὔτε στρατιώτης ὢν συνηκολούθει, ἀλλὰ Πρόξενος αὐτὸν μετεπέμψατο οἴκοθεν ξένος ὢν ἀρχαῖος· ὑπισχνεῖτο δὲ αὐτῷ, εἰ ἔλθοι, φίλον αὐτὸν Κύρῳ ποιήσειν, ὃν αὐτὸς ἔφη κρείττω ἑαυτῷ νομίζειν τῆς πατρίδος.' ^6.1.22 διαπορουμένῳ δὲ αὐτῷ διακρῖναι ἔδοξε κράτιστον εἶναι τοῖς θεοῖς ἀνακοινῶσαι· καὶ παραστησάμενος δύο ἱερεῖα ἐθύετο τῷ Διὶ τῷ βασιλεῖ, ὅσπερ αὐτῷ μαντευτὸς ἦν ἐκ Δελφῶν· καὶ τὸ ὄναρ δὴ ἀπὸ τούτου τοῦ θεοῦ ἐνόμιζεν ἑορακέναι ὃ εἶδεν ὅτε ἤρχετο ἐπὶ τὸ συνεπιμελεῖσθαι τῆς στρατιᾶς καθίστασθαι. ^6.1.24 οὕτω δὴ θυομένῳ αὐτῷ διαφανῶς ὁ θεὸς σημαίνει μήτε προσδεῖσθαι τῆς ἀρχῆς μήτε εἰ αἱροῖντο ἀποδέχεσθαι. τοῦτο μὲν δὴ οὕτως ἐγένετο. ^6.2.15 Ξενοφῶν δὲ ἔτι μὲν ἐπεχείρησεν ἀπαλλαγεὶς τῆς στρατιᾶς ἐκπλεῦσαι· θυομένῳ δὲ αὐτῷ τῷ ἡγεμόνι Ἡρακλεῖ καὶ κοινουμένῳ, πότερα λῷον καὶ ἄμεινον εἴη στρατεύεσθαι ἔχοντι τοὺς παραμείναντας τῶν στρατιωτῶν ἢ ἀπαλλάττεσθαι, ἐσήμηνεν ὁ θεὸς τοῖς ἱεροῖς συστρατεύεσθαι. ^7.6.44 ἐπέστελλον δὲ ταῦτα καὶ ἄλλοι πολλοὶ τῷ Ξενοφῶντι ὡς διαβεβλημένος εἴη καὶ φυλάττεσθαι δέοι. ὁ δὲ ἀκούων ταῦτα δύο ἱερεῖα λαβὼν ἐθύετο τῷ Διὶ τῷ βασιλεῖ πότερά οἱ λῷον καὶ ἄμεινον εἴη μένειν παρὰ Σεύθῃ ἐφʼ οἷς Σεύθης λέγει ἢ ἀπιέναι σὺν τῷ στρατεύματι. ἀναιρεῖ αὐτῷ ἀπιέναι.'' None

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3.1.4 There was a man in the army named Xenophon, an Athenian, who was neither general nor captain nor private, but had accompanied the expedition because Proxenus, an old friend of his, had sent him at his home an invitation to go with him; Proxenus had also promised him that, if he would go, he would make him a friend of Cyrus, whom he himself regarded, so he said, as worth more to him than was his native state. ^5.6.29 And hence we may principally learn, that both the success of wars, and the dangers that kings are in, are under the providence of God; ^5.6.29 So he being desirous of gaining the entire power and dominion to himself, revolted from John, and took to his assistance Judas the son of Chelcias, and Simon the son of Ezron, who were among the men of greatest power. There was also with him Hezekiah, the son of Chobar, a person of eminence. ^6.1.22 Quite unable as he was to decide the question, it seemed best to him to consult the gods; and he accordingly brought two victims to the altar and proceeded to offer sacrifice to King Zeus, the very god that the oracle at Delphi had prescribed for him; cp. Xen. Anab. 3.1.5 ff. and it was likewise from this god, as he believed, that the dream cp. Xen. Anab. 3.1.11 f. came which he had at the time when he took the first steps toward assuming a share in the charge of the army. ^6.1.24 So it was, then, that Xenophon made sacrifice, and the god signified to him quite clearly that he should neither strive for the command nor accept it in case he should be chosen. Such was the issue of this matter. ^6.2.15 For a time, indeed, Xenophon did try to get clear of the army and sail away home; but when he sacrificed to Heracles the Leader, consulting him as to whether it was better and more proper for him to continue the journey with such of the soldiers as had remained with him, or to be rid of them, the god indicated to him by the sacrifices that he should stay with them. ^7.6.44 Many other people also sent Xenophon this message, saying that he had been traduced and would better be on his guard. And he, hearing these reports, took two victims and proceeded to offer sacrifice to Zeus the King, to learn whether it was better and more profitable for him to remain with Seuthes on the conditions that Seuthes proposed, or to depart with the army. The god directed him to depart. ' ' None

21. Xenophon, Hellenica, 1.4.12 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Alexander the Great

Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 183; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 173

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1.4.12 And when he found that the temper of the Athenians was kindly, that they had chosen him general, and that his friends were urging him by personal messages to return, he sailed in to Piraeus, arriving on the day when the city was celebrating the Plynteria When the clothing of the ancient wooden statue of Athena Polias was removed and washed ( πλύνειν ). and the statue of Athena was veiled from sight,—a circumstance which some people imagined was of ill omen, both for him and for the state; for on that day no Athenian would venture to engage in any serious business.'' None

22. Xenophon, Memoirs, 2.1.21-2.1.34 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Scipio Africanus, imitatio of Alexander the Great by

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 316; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 316

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2.1.21 καὶ Πρόδικος δὲ ὁ σοφὸς ἐν τῷ συγγράμματι τῷ περὶ Ἡρακλέους, ὅπερ δὴ καὶ πλείστοις ἐπιδείκνυται, ὡσαύτως περὶ τῆς ἀρετῆς ἀποφαίνεται, ὧδέ πως λέγων, ὅσα ἐγὼ μέμνημαι. φησὶ γὰρ Ἡρακλέα, ἐπεὶ ἐκ παίδων εἰς ἥβην ὡρμᾶτο, ἐν ᾗ οἱ νέοι ἤδη αὐτοκράτορες γιγνόμενοι δηλοῦσιν εἴτε τὴν διʼ ἀρετῆς ὁδὸν τρέψονται ἐπὶ τὸν βίον εἴτε τὴν διὰ κακίας, ἐξελθόντα εἰς ἡσυχίαν καθῆσθαι ἀποροῦντα ποτέραν τῶν ὁδῶν τράπηται· ^2.1.22 καὶ φανῆναι αὐτῷ δύο γυναῖκας προσιέναι μεγάλας, τὴν μὲν ἑτέραν εὐπρεπῆ τε ἰδεῖν καὶ ἐλευθέριον φύσει, κεκοσμημένην τὸ μὲν σῶμα καθαρότητι, τὰ δὲ ὄμματα αἰδοῖ, τὸ δὲ σχῆμα σωφροσύνῃ, ἐσθῆτι δὲ λευκῇ, τὴν δʼ ἑτέραν τεθραμμένην μὲν εἰς πολυσαρκίαν τε καὶ ἁπαλότητα, κεκαλλωπισμένην δὲ τὸ μὲν χρῶμα ὥστε λευκοτέραν τε καὶ ἐρυθροτέραν τοῦ ὄντος δοκεῖν φαίνεσθαι, τὸ δὲ σχῆμα ὥστε δοκεῖν ὀρθοτέραν τῆς φύσεως εἶναι, τὰ δὲ ὄμματα ἔχειν ἀναπεπταμένα, ἐσθῆτα δὲ ἐξ ἧς ἂν μάλιστα ὥρα διαλάμποι· κατασκοπεῖσθαι δὲ θαμὰ ἑαυτήν, ἐπισκοπεῖν δὲ καὶ εἴ τις ἄλλος αὐτὴν θεᾶται, πολλάκις δὲ καὶ εἰς τὴν ἑαυτῆς σκιὰν ἀποβλέπειν. ^2.1.23 ὡς δʼ ἐγένοντο πλησιαίτερον τοῦ Ἡρακλέους, τὴν μὲν πρόσθεν ῥηθεῖσαν ἰέναι τὸν αὐτὸν τρόπον, τὴν δʼ ἑτέραν φθάσαι βουλομένην προσδραμεῖν τῷ Ἡρακλεῖ καὶ εἰπεῖν· ὁρῶ σε, ὦ Ἡράκλεις, ἀποροῦντα ποίαν ὁδὸν ἐπὶ τὸν βίον τράπῃ. ἐὰν οὖν ἐμὲ φίλην ποιησάμενος, ἐπὶ τὴν ἡδίστην τε καὶ ῥᾴστην ὁδὸν ἄξω σε, καὶ τῶν μὲν τερπνῶν οὐδενὸς ἄγευστος ἔσει, τῶν δὲ χαλεπῶν ἄπειρος διαβιώσῃ. ^2.1.24 πρῶτον μὲν γὰρ οὐ πολέμων οὐδὲ πραγμάτων φροντιεῖς, ἀλλὰ σκοπούμενος διέσῃ τί ἂν κεχαρισμένον ἢ σιτίον ἢ ποτὸν εὕροις, ἢ τί ἂν ἰδὼν ἢ ἀκούσας τερφθείης ἢ τίνων ὀσφραινόμενος ἢ ἁπτόμενος, τίσι δὲ παιδικοῖς ὁμιλῶν μάλιστʼ ἂν εὐφρανθείης, καὶ πῶς ἂν μαλακώτατα καθεύδοις, καὶ πῶς ἂν ἀπονώτατα τούτων πάντων τυγχάνοις. ^2.1.25 ἐὰν δέ ποτε γένηταί τις ὑποψία σπάνεως ἀφʼ ὧν ἔσται ταῦτα, οὐ φόβος μή σε ἀγάγω ἐπὶ τὸ πονοῦντα καὶ ταλαιπωροῦντα τῷ σώματι καὶ τῇ ψυχῇ ταῦτα πορίζεσθαι, ἀλλʼ οἷς ἂν οἱ ἄλλοι ἐργάζωνται, τούτοις σὺ χρήσῃ, οὐδενὸς ἀπεχόμενος ὅθεν ἂν δυνατὸν ᾖ τι κερδᾶναι. πανταχόθεν γὰρ ὠφελεῖσθαι τοῖς ἐμοὶ συνοῦσιν ἐξουσίαν ἐγὼ παρέχω. ^2.1.26 καὶ ὁ Ἡρακλῆς ἀκούσας ταῦτα, ὦ γύναι, ἔφη, ὄνομα δέ σοι τί ἐστιν; ἡ δέ, οἱ μὲν ἐμοὶ φίλοι, ἔφη, καλοῦσί με Εὐδαιμονίαν, οἱ δὲ μισοῦντές με ὑποκοριζόμενοι ὀνομάζουσι Κακίαν. ^2.1.27 καὶ ἐν τούτῳ ἡ ἑτέρα γυνὴ προσελθοῦσα εἶπε· καὶ ἐγὼ ἥκω πρὸς σέ, ὦ Ἡράκλεις, εἰδυῖα τοὺς γεννήσαντάς σε καὶ τὴν φύσιν τὴν σὴν ἐν τῇ παιδείᾳ καταμαθοῦσα, ἐξ ὧν ἐλπίζω, εἰ τὴν πρὸς ἐμὲ ὁδὸν τράποιο, σφόδρʼ ἄν σε τῶν καλῶν καὶ σεμνῶν ἀγαθὸν ἐργάτην γενέσθαι καὶ ἐμὲ ἔτι πολὺ ἐντιμοτέραν καὶ ἐπʼ ἀγαθοῖς διαπρεπεστέραν φανῆναι. οὐκ ἐξαπατήσω δέ σε προοιμίοις ἡδονῆς, ἀλλʼ ᾗπερ οἱ θεοὶ διέθεσαν τὰ ὄντα διηγήσομαι μετʼ ἀληθείας. ^2.1.28 τῶν γὰρ ὄντων ἀγαθῶν καὶ καλῶν οὐδὲν ἄνευ πόνου καὶ ἐπιμελείας θεοὶ διδόασιν ἀνθρώποις, ἀλλʼ εἴτε τοὺς θεοὺς ἵλεως εἶναί σοι βούλει, θεραπευτέον τοὺς θεούς, εἴτε ὑπὸ φίλων ἐθέλεις ἀγαπᾶσθαι, τοὺς φίλους εὐεργετητέον, εἴτε ὑπό τινος πόλεως ἐπιθυμεῖς τιμᾶσθαι, τὴν πόλιν ὠφελητέον, εἴτε ὑπὸ τῆς Ἑλλάδος πάσης ἀξιοῖς ἐπʼ ἀρετῇ θαυμάζεσθαι, τὴν Ἑλλάδα πειρατέον εὖ ποιεῖν, εἴτε γῆν βούλει σοι καρποὺς ἀφθόνους φέρειν, τὴν γῆν θεραπευτέον, εἴτε ἀπὸ βοσκημάτων οἴει δεῖν πλουτίζεσθαι, τῶν βοσκημάτων ἐπιμελητέον, εἴτε διὰ πολέμου ὁρμᾷς αὔξεσθαι καὶ βούλει δύνασθαι τούς τε φίλους ἐλευθεροῦν καὶ τοὺς ἐχθροὺς χειροῦσθαι, τὰς πολεμικὰς τέχνας αὐτάς τε παρὰ τῶν ἐπισταμένων μαθητέον καὶ ὅπως αὐταῖς δεῖ χρῆσθαι ἀσκητέον· εἰ δὲ καὶ τῷ σώματι βούλει δυνατὸς εἶναι, τῇ γνώμῃ ὑπηρετεῖν ἐθιστέον τὸ σῶμα καὶ γυμναστέον σὺν πόνοις καὶ ἱδρῶτι. ^2.1.29 καὶ ἡ Κακία ὑπολαβοῦσα εἶπεν, ὥς φησι Πρόδικος· ἐννοεῖς, ὦ Ἡράκλεις, ὡς χαλεπὴν καὶ μακρὰν ὁδὸν ἐπὶ τὰς εὐφροσύνας ἡ γυνή σοι αὕτη διηγεῖται; ἐγὼ δὲ ῥᾳδίαν καὶ βραχεῖαν ὁδὸν ἐπὶ τὴν εὐδαιμονίαν ἄξω σε. ^2.1.30 καὶ ἡ Ἀρετὴ εἶπεν· ὦ τλῆμον, τί δὲ σὺ ἀγαθὸν ἔχεις; ἢ τί ἡδὺ οἶσθα μηδὲν τούτων ἕνεκα πράττειν ἐθέλουσα; ἥτις οὐδὲ τὴν τῶν ἡδέων ἐπιθυμίαν ἀναμένεις, ἀλλὰ πρὶν ἐπιθυμῆσαι πάντων ἐμπίμπλασαι, πρὶν μὲν πεινῆν ἐσθίουσα, πρὶν δὲ διψῆν πίνουσα, ἵνα μὲν ἡδέως φάγῃς, ὀψοποιοὺς μηχανωμένη, ἵνα δὲ ἡδέως πίῃς, οἴνους τε πολυτελεῖς παρασκευάζῃ καὶ τοῦ θέρους χιόνα περιθέουσα ζητεῖς, ἵνα δὲ καθυπνώσῃς ἡδέως, οὐ μόνον τὰς στρωμνὰς μαλακάς, ἀλλὰ καὶ τὰς κλίνας καὶ τὰ ὑπόβαθρα ταῖς κλίναις παρασκευάζῃ· οὐ γὰρ διὰ τὸ πονεῖν, ἀλλὰ διὰ τὸ μηδὲν ἔχειν ὅ τι ποιῇς ὕπνου ἐπιθυμεῖς· τὰ δʼ ἀφροδίσια πρὸ τοῦ δεῖσθαι ἀναγκάζεις, πάντα μηχανωμένη καὶ γυναιξὶ τοῖς ἀνδράσι χρωμένη· οὕτω γὰρ παιδεύεις τοὺς σεαυτῆς φίλους, τῆς μὲν νυκτὸς ὑβρίζουσα, τῆς δʼ ἡμέρας τὸ χρησιμώτατον κατακοιμίζουσα. ^2.1.31 ἀθάνατος δὲ οὖσα ἐκ θεῶν μὲν ἀπέρριψαι, ὑπὸ δὲ ἀνθρώπων ἀγαθῶν ἀτιμάζῃ· τοῦ δὲ πάντων ἡδίστου ἀκούσματος, ἐπαίνου σεαυτῆς, ἀνήκοος εἶ, καὶ τοῦ πάντων ἡδίστου θεάματος ἀθέατος· οὐδὲν γὰρ πώποτε σεαυτῆς ἔργον καλὸν τεθέασαι. τίς δʼ ἄν σοι λεγούσῃ τι πιστεύσειε; τίς δʼ ἂν δεομένῃ τινὸς ἐπαρκέσειεν; ἢ τίς ἂν εὖ φρονῶν τοῦ σοῦ θιάσου τολμήσειεν εἶναι; οἳ νέοι μὲν ὄντες τοῖς σώμασιν ἀδύνατοί εἰσι, πρεσβύτεροι δὲ γενόμενοι ταῖς ψυχαῖς ἀνόητοι, ἀπόνως μὲν λιπαροὶ διὰ νεότητος τρεφόμενοι, ἐπιπόνως δὲ αὐχμηροὶ διὰ γήρως περῶντες, τοῖς μὲν πεπραγμένοις αἰσχυνόμενοι, τοῖς δὲ πραττομένοις βαρυνόμενοι, τὰ μὲν ἡδέα ἐν τῇ νεότητι διαδραμόντες, τὰ δὲ χαλεπὰ εἰς τὸ γῆρας ἀποθέμενοι. ^2.1.32 ἐγὼ δὲ σύνειμι μὲν θεοῖς, σύνειμι δὲ ἀνθρώποις τοῖς ἀγαθοῖς· ἔργον δὲ καλὸν οὔτε θεῖον οὔτʼ ἀνθρώπειον χωρὶς ἐμοῦ γίγνεται. τιμῶμαι δὲ μάλιστα πάντων καὶ παρὰ θεοῖς καὶ παρὰ ἀνθρώποις οἷς προσήκω, ἀγαπητὴ μὲν συνεργὸς τεχνίταις, πιστὴ δὲ φύλαξ οἴκων δεσπόταις, εὐμενὴς δὲ παραστάτις οἰκέταις, ἀγαθὴ δὲ συλλήπτρια τῶν ἐν εἰρήνῃ πόνων, βεβαία δὲ τῶν ἐν πολέμῳ σύμμαχος ἔργων, ἀρίστη δὲ φιλίας κοινωνός. ^2.1.33 ἔστι δὲ τοῖς μὲν ἐμοῖς φίλοις ἡδεῖα μὲν καὶ ἀπράγμων σίτων καὶ ποτῶν ἀπόλαυσις· ἀνέχονται γὰρ ἕως ἂν ἐπιθυμήσωσιν αὐτῶν· ὕπνος δʼ αὐτοῖς πάρεστιν ἡδίων ἢ τοῖς ἀμόχθοις, καὶ οὔτε ἀπολείποντες αὐτὸν ἄχθονται οὔτε διὰ τοῦτον μεθιᾶσι τὰ δέοντα πράττειν. καὶ οἱ μὲν νέοι τοῖς τῶν πρεσβυτέρων ἐπαίνοις χαίρουσιν, οἱ δὲ γεραίτεροι ταῖς τῶν νέων τιμαῖς ἀγάλλονται· καὶ ἡδέως μὲν τῶν παλαιῶν πράξεων μέμνηνται, εὖ δὲ τὰς παρούσας ἥδονται πράττοντες, διʼ ἐμὲ φίλοι μὲν θεοῖς ὄντες, ἀγαπητοὶ δὲ φίλοις, τίμιοι δὲ πατρίσιν· ὅταν δʼ ἔλθῃ τὸ πεπρωμένον τέλος, οὐ μετὰ λήθης ἄτιμοι κεῖνται, ἀλλὰ μετὰ μνήμης τὸν ἀεὶ χρόνον ὑμνούμενοι θάλλουσι. τοιαῦτά σοι, ὦ παῖ τοκέων ἀγαθῶν Ἡράκλεις, ἔξεστι διαπονησαμένῳ τὴν μακαριστοτάτην εὐδαιμονίαν κεκτῆσθαι. ^2.1.34 οὕτω πως διώκει Πρόδικος τὴν ὑπʼ Ἀρετῆς Ἡρακλέους παίδευσιν· ἐκόσμησε μέντοι τὰς γνώμας ἔτι μεγαλειοτέροις ῥήμασιν ἢ ἐγὼ νῦν. σοὶ δʼ οὖν ἄξιον, ὦ Ἀρίστιππε, τούτων ἐνθυμουμένῳ πειρᾶσθαί τι καὶ τῶν εἰς τὸν μέλλοντα χρόνον τοῦ βίου φροντίζειν.'' None

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2.1.21 Aye, and Prodicus the wise expresses himself to the like effect concerning Virtue in the essay On Heracles that he recites to throngs of listeners. This, so far as I remember, is how he puts it: When Heracles was passing from boyhood to youth’s estate, wherein the young, now becoming their own masters, show whether they will approach life by the path of virtue or the path of vice, he went out into a quiet place, ^2.1.22 and sat pondering which road to take. And there appeared two women of great stature making towards him. The one was fair to see and of high bearing; and her limbs were adorned with purity, her eyes with modesty; sober was her figure, and her robe was white. The other was plump and soft, with high feeding. Her face was made up to heighten its natural white and pink, her figure to exaggerate her height. Open-eyed was she; and dressed so as to disclose all her charms. Now she eyed herself; anon looked whether any noticed her; and often stole a glance at her own shadow. ^2.1.23 When they drew nigh to Heracles, the first pursued the even tenor of her way: but the other, all eager to outdo her, ran to meet him, crying: Heracles, I see that you are in doubt which path to take towards life. Make me your friend; follow me, and I will lead you along the pleasantest and easiest road. You shall taste all the sweets of life; and hardship you shall never know. ^2.1.24 First, of wars and worries you shall not think, but shall ever be considering what choice food or drink you can find, what sight or sound will delight you, what touch or perfume; what tender love can give you most joy, what bed the softest slumbers; and how to come by all these pleasures with least trouble. ^2.1.25 And should there arise misgiving that lack of means may stint your enjoyments, never fear that I may lead you into winning them by toil and anguish of body and soul. Nay; you shall have the fruits of others’ toil, and refrain from nothing that can bring you gain. For to my companions I give authority to pluck advantage where they will. ^2.1.26 Now when Heracles heard this, he asked, Lady, pray what is your name? My friends call me Happiness, she said, but among those that hate me I am nicknamed Vice. ^2.1.27 Meantime the other had drawn near, and she said: I, too, am come to you, Heracles: I know your parents and I have taken note of your character during the time of your education. Therefore I hope that, if you take the road that leads to me, you will turn out a right good doer of high and noble deeds, and I shall be yet more highly honoured and more illustrious for the blessings I bestow. But I will not deceive you by a pleasant prelude: I will rather tell you truly the things that are, as the gods have ordained them. ^2.1.28 For of all things good and fair, the gods give nothing to man without toil and effort. If you want the favour of the gods, you must worship the gods: if you desire the love of friends, you must do good to your friends: if you covet honour from a city, you must aid that city: if you are fain to win the admiration of all Hellas for virtue, you must strive to do good to Hellas : if you want land to yield you fruits in abundance, you must cultivate that land: if you are resolved to get wealth from flocks, you must care for those flocks: if you essay to grow great through war and want power to liberate your friends and subdue your foes, you must learn the arts of war from those who know them and must practise their right use: and if you want your body to be strong, you must accustom your body to be the servant of your mind, and train it with toil and sweat. ^2.1.29 And Vice, as Prodicus tells, answered and said: Heracles, mark you how hard and long is that road to joy, of which this woman tells? but I will lead you by a short and easy road to happiness. And Virtue said: ^2.1.30 What good thing is thine, poor wretch, or what pleasant thing dost thou know, if thou wilt do nought to win them? Thou dost not even tarry for the desire of pleasant things, but fillest thyself with all things before thou desirest them, eating before thou art hungry, drinking before thou art thirsty, getting thee cooks, to give zest to eating, buying thee costly wines and running to and fro in search of snow in summer, to give zest to drinking; to soothe thy slumbers it is not enough for thee to buy soft coverlets, but thou must have frames for thy beds. For not toil, but the tedium of having nothing to do, makes thee long for sleep. Thou dost rouse lust by many a trick, when there is no need, using men as women: thus thou trainest thy friends, waxing wanton by night, consuming in sleep the best hours of day. ^2.1.31 Immortal art thou, yet the outcast of the gods, the scorn of good men. Praise, sweetest of all things to hear, thou hearest not: the sweetest of all sights thou beholdest not, for never yet hast thou beheld a good work wrought by thyself. Who will believe what thou dost say? who will grant what thou dost ask? Or what sane man will dare join thy throng? While thy votaries are young their bodies are weak, when they wax old, their souls are without sense; idle and sleek they thrive in youth, withered and weary they journey through old age, and their past deeds bring them shame, their present deeds distress. Pleasure they ran through in their youth: hardship they laid up for their old age. ^2.1.32 But I company with gods and good men, and no fair deed of god or man is done without my aid. I am first in honour among the gods and among men that are akin to me: to craftsmen a beloved fellow-worker, to masters a faithful guardian of the house, to servants a kindly protector: good helpmate in the toils of peace, staunch ally in the deeds of war, best partner in friendship. ^2.1.33 To my friends meat and drink bring sweet and simple enjoyment: for they wait till they crave them. And a sweeter sleep falls on them than on idle folk: they are not vexed at awaking from it, nor for its sake do they neglect to do their duties. The young rejoice to win the praise of the old; the elders are glad to be honoured by the young; with joy they recall their deeds past, and their present well-doing is joy to them, for through me they are dear to the gods, lovely to friends, precious to their native land. And when comes the appointed end, they lie not forgotten and dishonoured, but live on, sung and remembered for all time. O Heracles, thou son of goodly parents, if thou wilt labour earnestly on this wise, thou mayest have for thine own the most blessed happiness. ^2.1.34 Such, in outline, is Prodicus’ story of the training of Heracles by Virtue; only he has clothed the thoughts in even finer phrases than I have done now. But anyhow, Aristippus, it were well that you should think on these things and try to show some regard for the life that lies before you. '' None

23. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Alexander I • nan, Alexander the Great

Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 52; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 45

24. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Alexander of Aphrodisias • Alexander of Lycopolis

Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 280; Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 134

25. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Alexander • Ptolemy X Alexander

Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 199; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 203

26. Aeschines, Letters, 1.166, 2.80, 3.160 (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Alexander • Alexander III • Alexander the Great

Found in books: Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 258, 259, 260; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 228; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 38; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 302; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 51

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1.166 But nevertheless, although all this is so plainly defined, many irrelevant arguments will be invented by Demosthenes. Possibly, when he sticks to his subject, we might be less indigt with him for the animosity he shows; but when, to the injury of our national rights, he foists in matters that do not belong to the case, then one may well be angry. Philip will be largely in evidence, and the name of Philip's son Alexander is going to be mixed up in it. For in addition to all the rest that is bad in him, this Demosthenes is an ill-mannered and boorish sort of person. " ^2.80 You ought, fellow citizens, to judge your ambassadors in the light of the crisis in which they served your generals, in the light of the forces which they commanded. For you set up your statues and you give your seats of honour and your crowns and your dinners in the Prytaneum, not to those who have brought you tidings of peace, but to those who have been victorious in battle. But if the responsibility for the wars is to he laid upon the ambassadors, while the generals are to receive the rewards, the wars you wage will know neither truce nor herald of peace, for no man will be willing to be your ambassador.' "^3.160 But when Philip was dead and Alexander had come to the throne, Demosthenes again put on prodigious airs and caused a shrine to he dedicated to Pausanias and involved the senate in the charge of having offered sacrifice of thanksgiving as for good news. And he nicknamed Alexander “Margites”; and had the effrontery to say that Alexander would never stir out of Macedonia , for he was content, he said, to saunter around in Pella , and keep watch over the omens; and he said this statement was not based on conjecture, but on accurate knowledge, for valor was to be purchased at the price of blood. For Demosthenes, having no blood himself, formed his judgment of Alexander, not from Alexander's nature, but from his own cowardice."" None

27. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Alexander III • Alexander III of Macedon vii, • Alexander the Great • Harpalos (Alexander III’s treasurer)

Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 150, 172, 177; Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 256; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 125, 228; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 38, 39, 57, 96; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 306

28. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Alexander III of Macedon vii, • Alexander of Aphrodisias

Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 416; Wolfsdorf (2020), Early Greek Ethics, 246

29. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Alexander of Aphrodisias • Alexander of Aphrodisias, and Aristotle • Alexander of Aphrodisias, logical and ontological starting-point of On Fate • Alexander of Aphrodisias, on assent (συγκατάθεσις) • Alexander of Aphrodisias, on contingency (τὸ ἐνδεχόμενον) • Alexander of Aphrodisias, on deliberation (βούλευσις) • Aristotle, Alexander of Aphrodisias and • Mantissa (Alexander) • assent (συγκατάθεσις), Alexander of Aphrodisias on • contingency, contingent (ἐνδεχόμενον), Alexander of Aphrodisias on • necessity ἀνάγκη, Alexander of Aphrodisias on

Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 22, 140, 141, 143; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 241; Maso (2022), CIcero's Philosophy, 84

30. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Alexander of Aphrodisias, Aristotelian, Proairesis involved in all action that is upto us • Alexander of Aphrodisias, Plotinus and • Plotinus, and Alexander of Aphrodisias • Proairesis, Alexander

Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 235; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 327

31. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Alexander of Aphrodisias • Alexander of Aphrodisias, Aristotelian, Proairesis involved in all action that is upto us • Alexander of Aphrodisias, Plotinus and • Alexander of Aphrodisias, on assent (συγκατάθεσις) • Alexander of Aphrodisias, on choice (προαίρεσις) • Alexander of Aphrodisias, on deliberation (βούλευσις) • Alexander of Aphrodisias, on desire (ὄρεξις) • Alexander of Aphrodisias, on possibility (τὸ δυνατόν) • Alexander of Aphrodisias, on the voluntary (ἑκούσιος, ἑκών) • Alexander of Aphrodisias, on virtue (ἀρετή) • Alexander of Aphrodisias, on what is up to us (ἐφ’ ἡμῖν) • Aristotle, Alexander of Aphrodisias and • Plotinus, and Alexander of Aphrodisias • Possibility, possible (δυνατόν), Alexander of Aphrodisias • Proairesis, Alexander • assent (συγκατάθεσις), Alexander of Aphrodisias on • choice (αἵρεσις), Alexander of Aphrodisias on • necessity ἀνάγκη, Alexander of Aphrodisias on • up to us/depending on us/in our power (ἐφ’ ἡμῖν), Alexander of Aphrodisias on • virtue (ἀρετή, virtus), Alexander of Aphrodisias on • voluntary (ἑκών, ἑκούσιος, voluntarius), Alexander of Aphrodisias on

Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 22, 146, 147, 158, 159, 170, 235; Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 27; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 327

32. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Alexander Polyhistor • Alexander of Aphrodisias • [Alexander of Aphrodisias]

Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 395; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 31

33. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Alexander of Aphrodisias • Alexander of Aphrodisias, and Aristotle • Alexander of Aphrodisias, on assent (συγκατάθεσις) • Alexander of Aphrodisias, on contingency (τὸ ἐνδεχόμενον) • Alexander of Aphrodisias, on deliberation (βούλευσις) • Alexander of Aphrodisias, on what is up to us (ἐφ’ ἡμῖν) • Aristotle, Alexander of Aphrodisias and • assent (συγκατάθεσις), Alexander of Aphrodisias on • contingency, contingent (ἐνδεχόμενον), Alexander of Aphrodisias on • up to us/depending on us/in our power (ἐφ’ ἡμῖν), Alexander of Aphrodisias on

Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 141, 149; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 255

34. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Alexander Polyhistor

Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 164; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 164

35. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Alexander the Great

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 328; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 328

36. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Alexander of Pleuron (Aetolus) • Sens, Alexander

Found in books: Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 101; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 110

37. Anon., 1 Enoch, 26.1 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Alexander Jannaeus • Alexander Polyhistor • Alexander of Macedon • Alexander the Great • Alexander, Philip S. • Hellenistic Kings/Rulers, Alexander the Great

Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 448; Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 62; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 283; Levine Allison and Crossan (2006), The Historical Jesus in Context, 92; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 59; Stuckenbruck (2007), 1 Enoch 91-108, 212, 609

sup>6 And it came to pass when the children of men had multiplied that in those days were born unto",them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: \'Come, let us choose us wives from among the children of men,and beget us children.\' And Semjaza, who was their leader, said unto them: \'I fear ye will not,indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.\' And they all answered him and said: \'Let us all swear an oath, and all bind ourselves by mutual imprecations,not to abandon this plan but to do this thing.\' Then sware they all together and bound themselves",by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn,and bound themselves by mutual imprecations upon it. And these are the names of their leaders: Samlazaz, their leader, Araklba, Rameel, Kokablel, Tamlel, Ramlel, Danel, Ezeqeel, Baraqijal,,Asael, Armaros, Batarel, Ael, Zaq1el, Samsapeel, Satarel, Turel, Jomjael, Sariel. These are their chiefs of tens.' "⁷ And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charms,and enchantments, and the cutting of roots, and made them acquainted with plants. And they,became pregt, and they bare great giants, whose height was three thousand ells: Who consumed,all the acquisitions of men. And when men could no longer sustain them, the giants turned against,them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and,fish, and to devour one another's flesh, and drink the blood. Then the earth laid accusation against the lawless ones." "⁸ And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all,colouring tinctures. And there arose much godlessness, and they committed fornication, and they,were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . ." '⁹ And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being,shed upon the earth, and all lawlessness being wrought upon the earth. And they said one to another: 'The earth made without inhabitant cries the voice of their cryingst up to the gates of heaven.,And now to you, the holy ones of heaven, the souls of men make their suit, saying, 'Bring our cause,before the Most High.' And they said to the Lord of the ages: 'Lord of lords, God of gods, King of kings, and God of the ages, the throne of Thy glory (standeth) unto all the generations of the,ages, and Thy name holy and glorious and blessed unto all the ages! Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all,things, and nothing can hide itself from Thee. Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which,men were striving to learn: And Semjaza, to whom Thou hast given authority to bear rule over his associates. And they have gone to the daughters of men upon the earth, and have slept with the,women, and have defiled themselves, and revealed to them all kinds of sins. And the women have,borne giants, and the whole earth has thereby been filled with blood and unrighteousness. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are,wrought on the earth. And Thou knowest all things before they come to pass, and Thou seest these things and Thou dost suffer them, and Thou dost not say to us what we are to do to them in regard to these.'" '¹⁰ Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: \'Go to Noah and tell him in my name \'Hide thyself!\' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.\' And again the Lord said to Raphael: \'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.\' And to Gabriel said the Lord: \'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.\' And the Lord said unto Michael: \'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth\' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever.'¹¹ And in those days I will open the store chambers of blessing which are in the heaven, so as to send,them down upon the earth over the work and labour of the children of men. And truth and peace shall be associated together throughout all the days of the world and throughout all the generations of men.\'" ^26.1 And I went from thence to the middle of the earth, and I saw a blessed place in which there were ⁸⁶ And again I saw with mine eyes as I slept, and I saw the heaven above, and behold a star fell,from heaven, and it arose and eat and pastured amongst those oxen. And after that I saw the large and the black oxen, and behold they all changed their stalls and pastures and their cattle, and began,to live with each other. And again I saw in the vision, and looked towards the heaven, and behold I saw many stars descend and cast themselves down from heaven to that first star, and they became,bulls amongst those cattle and pastured with them amongst them. And I looked at them and saw, and behold they all let out their privy members, like horses, and began to cover the cows of the oxen,,and they all became pregt and bare elephants, camels, and asses. And all the oxen feared them and were affrighted at them, and began to bite with their teeth and to devour, and to gore with their,horns. And they began, moreover, to devour those oxen; and behold all the children of the earth began to tremble and quake before them and to flee from them.' "⁸⁷ And again I saw how they began to gore each other and to devour each other, and the earth,began to cry aloud. And I raised mine eyes again to heaven, and I saw in the vision, and behold there came forth from heaven beings who were like white men: and four went forth from that place,and three with them. And those three that had last come forth grasped me by my hand and took me up, away from the generations of the earth, and raised me up to a lofty place, and showed me,a tower raised high above the earth, and all the hills were lower. And one said unto me: ' Remain here till thou seest everything that befalls those elephants, camels, and asses, and the stars and the oxen, and all of them.'" '⁸⁸ And I saw one of those four who had come forth first, and he seized that first star which had fallen from the heaven, and bound it hand and foot and cast it into an abyss: now that abyss was,narrow and deep, and horrible and dark. And one of them drew a sword, and gave it to those elephants and camels and asses: then they began to smite each other, and the whole earth quaked,because of them. And as I was beholding in the vision, lo, one of those four who had come forth stoned (them) from heaven, and gathered and took all the great stars whose privy members were like those of horses, and bound them all hand and foot, and cast them in an abyss of the earth. ⁸⁹ And one of those four went to that white bull and instructed him in a secret, without his being terrified: he was born a bull and became a man, and built for himself a great vessel and dwelt thereon;,and three bulls dwelt with him in that vessel and they were covered in. And again I raised mine eyes towards heaven and saw a lofty roof, with seven water torrents thereon, and those torrents,flowed with much water into an enclosure. And I saw again, and behold fountains were opened on the surface of that great enclosure, and that water began to swell and rise upon the surface,,and I saw that enclosure till all its surface was covered with water. And the water, the darkness, and mist increased upon it; and as I looked at the height of that water, that water had risen above the height of that enclosure, and was streaming over that enclosure, and it stood upon the earth.,And all the cattle of that enclosure were gathered together until I saw how they sank and were",swallowed up and perished in that water. But that vessel floated on the water, while all the oxen and elephants and camels and asses sank to the bottom with all the animals, so that I could no longer see them, and they were not able to escape, (but) perished and sank into the depths. And again I saw in the vision till those water torrents were removed from that high roof, and the chasms,of the earth were leveled up and other abysses were opened. Then the water began to run down into these, till the earth became visible; but that vessel settled on the earth, and the darkness,retired and light appeared. But that white bull which had become a man came out of that vessel, and the three bulls with him, and one of those three was white like that bull, and one of them was red as blood, and one black: and that white bull departed from them.,And they began to bring forth beasts of the field and birds, so that there arose different genera: lions, tigers, wolves, dogs, hyenas, wild boars, foxes, squirrels, swine, falcons, vultures, kites, eagles, and ravens; and among them was born a white bull. And they began to bite one another; but that white bull which was born amongst them begat a wild ass and a white bull with it, and the,wild asses multiplied. But that bull which was born from him begat a black wild boar and a white",sheep; and the former begat many boars, but that sheep begat twelve sheep. And when those twelve sheep had grown, they gave up one of them to the asses, and those asses again gave up that sheep to the wolves, and that sheep grew up among the wolves. And the Lord brought the eleven sheep to live with it and to pasture with it among the wolves: and they multiplied and became many flocks of sheep. And the wolves began to fear them, and they oppressed them until they destroyed their little ones, and they cast their young into a river of much water: but those sheep began to,cry aloud on account of their little ones, and to complain unto their Lord. And a sheep which had been saved from the wolves fled and escaped to the wild asses; and I saw the sheep how they lamented and cried, and besought their Lord with all their might, till that Lord of the sheep descended at the voice of the sheep from a lofty abode, and came to them and pastured them. And He called that sheep which had escaped the wolves, and spake with it concerning the wolves that it should,admonish them not to touch the sheep. And the sheep went to the wolves according to the word of the Lord, and another sheep met it and went with it, and the two went and entered together into the assembly of those wolves, and spake with them and admonished them not to touch the,sheep from henceforth. And thereupon I saw the wolves, and how they oppressed the sheep,exceedingly with all their power; and the sheep cried aloud. And the Lord came to the sheep and they began to smite those wolves: and the wolves began to make lamentation; but the sheep became",quiet and forthwith ceased to cry out. And I saw the sheep till they departed from amongst the wolves; but the eyes of the wolves were blinded, and those wolves departed in pursuit of the sheep,with all their power. And the Lord of the sheep went with them, as their leader, and all His sheep,followed Him: and his face was dazzling and glorious and terrible to behold. But the wolves",began to pursue those sheep till they reached a sea of water. And that sea was divided, and the water stood on this side and on that before their face, and their Lord led them and placed Himself between,them and the wolves. And as those wolves did not yet see the sheep, they proceeded into the midst of that sea, and the wolves followed the sheep, and those wolves ran after them into that sea.,And when they saw the Lord of the sheep, they turned to flee before His face, but that sea gathered itself together, and became as it had been created, and the water swelled and rose till it covered,those wolves. And I saw till all the wolves who pursued those sheep perished and were drowned.",But the sheep escaped from that water and went forth into a wilderness, where there was no water and no grass; and they began to open their eyes and to see; and I saw the Lord of the sheep,pasturing them and giving them water and grass, and that sheep going and leading them. And that,sheep ascended to the summit of that lofty rock, and the Lord of the sheep sent it to them. And after that I saw the Lord of the sheep who stood before them, and His appearance was great and,terrible and majestic, and all those sheep saw Him and were afraid before His face. And they all feared and trembled because of Him, and they cried to that sheep with them which was amongst,them: \' We are not able to stand before our Lord or to behold Him.\' And that sheep which led them again ascended to the summit of that rock, but the sheep began to be blinded and to wander,from the way which he had showed them, but that sheep wot not thereof. And the Lord of the sheep was wrathful exceedingly against them, and that sheep discovered it, and went down from the summit of the rock, and came to the sheep, and found the greatest part of them blinded and fallen,away. And when they saw it they feared and trembled at its presence, and desired to return to their,folds. And that sheep took other sheep with it, and came to those sheep which had fallen away, and began to slay them; and the sheep feared its presence, and thus that sheep brought back those,sheep that had fallen away, and they returned to their folds. And I saw in this vision till that sheep became a man and built a house for the Lord of the sheep, and placed all the sheep in that house.,And I saw till this sheep which had met that sheep which led them fell asleep: and I saw till all the great sheep perished and little ones arose in their place, and they came to a pasture, and,approached a stream of water. Then that sheep, their leader which had become a man, withdrew,from them and fell asleep, and all the sheep sought it and cried over it with a great crying. And I saw till they left off crying for that sheep and crossed that stream of water, and there arose the two sheep as leaders in the place of those which had led them and fallen asleep (lit. \' had fallen asleep and led,them \'). And I saw till the sheep came to a goodly place, and a pleasant and glorious land, and I saw till those sheep were satisfied; and that house stood amongst them in the pleasant land.,And sometimes their eyes were opened, and sometimes blinded, till another sheep arose and led them and brought them all back, and their eyes were opened.,And the dogs and the foxes and the wild boars began to devour those sheep till the Lord of the sheep raised up another sheep a ram from their",midst, which led them. And that ram began to butt on either side those dogs, foxes, and wild,boars till he had destroyed them all. And that sheep whose eyes were opened saw that ram, which was amongst the sheep, till it forsook its glory and began to butt those sheep, and trampled upon them, and behaved itself,unseemly. And the Lord of the sheep sent the lamb to another lamb and raised it to being a ram and leader of the sheep instead of that",ram which had forsaken its glory. And it went to it and spake to it alone, and raised it to being a ram, and made it the prince and leader of the sheep; but during all these things those dogs,oppressed the sheep. And the first ram pursued that second ram, and that second ram arose and fled before it; and I saw till those dogs pulled,down the first ram. And that second ram arose",and led the little sheep. And those sheep grew and multiplied; but all the dogs, and foxes, and wild boars feared and fled before it, and that ram butted and killed the wild beasts, and those wild beasts had no longer any power among the,sheep and robbed them no more of ought. And that ram begat many sheep and fell asleep; and a little sheep became ram in its stead, and became prince and leader of those sheep.,And that house became great and broad, and it was built for those sheep: (and) a tower lofty and great was built on the house for the Lord of the sheep, and that house was low, but the tower was elevated and lofty, and the Lord of the sheep stood on that tower and they offered a full table before Him.,And again I saw those sheep that they again erred and went many ways, and forsook that their house, and the Lord of the sheep called some from amongst the sheep and sent them to the sheep,,but the sheep began to slay them. And one of them was saved and was not slain, and it sped away and cried aloud over the sheep; and they sought to slay it, but the Lord of the sheep saved it from,the sheep, and brought it up to me, and caused it to dwell there. And many other sheep He sent to those sheep to testify unto them and lament over them. And after that I saw that when they forsook the house of the Lord and His tower they fell away entirely, and their eyes were blinded; and I saw the Lord of the sheep how He wrought much slaughter amongst them in their herds until,those sheep invited that slaughter and betrayed His place. And He gave them over into the hands of the lions and tigers, and wolves and hyenas, and into the hand of the foxes, and to all the wild,beasts, and those wild beasts began to tear in pieces those sheep. And I saw that He forsook that their house and their tower and gave them all into the hand of the lions, to tear and devour them,,into the hand of all the wild beasts. And I began to cry aloud with all my power, and to appeal to the Lord of the sheep, and to represent to Him in regard to the sheep that they were devoured,by all the wild beasts. But He remained unmoved, though He saw it, and rejoiced that they were devoured and swallowed and robbed, and left them to be devoured in the hand of all the beasts.,And He called seventy shepherds, and cast those sheep to them that they might pasture them, and He spake to the shepherds and their companions: \' Let each individual of you pasture the sheep,henceforward, and everything that I shall command you that do ye. And I will deliver them over unto you duly numbered, and tell you which of them are to be destroyed-and them destroy ye.\' And,He gave over unto them those sheep. And He called another and spake unto him: \' Observe and mark everything that the shepherds will do to those sheep; for they will destroy more of them than",I have commanded them. And every excess and the destruction which will be wrought through the shepherds, record (namely) how many they destroy according to my command, and how many according to their own caprice: record against every individual shepherd all the destruction he,effects. And read out before me by number how many they destroy, and how many they deliver over for destruction, that I may have this as a testimony against them, and know every deed of the shepherds, that I may comprehend and see what they do, whether or not they abide by my,command which I have commanded them. But they shall not know it, and thou shalt not declare it to them, nor admonish them, but only record against each individual all the destruction which,the shepherds effect each in his time and lay it all before me.\' And I saw till those shepherds pastured in their season, and they began to slay and to destroy more than they were bidden, and they delivered,those sheep into the hand of the lions. And the lions and tigers eat and devoured the greater part of those sheep, and the wild boars eat along with them; and they burnt that tower and demolished,that house. And I became exceedingly sorrowful over that tower because that house of the sheep was demolished, and afterwards I was unable to see if those sheep entered that house.,And the shepherds and their associates delivered over those sheep to all the wild beasts, to devour them, and each one of them received in his time a definite number: it was written by the other,in a book how many each one of them destroyed of them. And each one slew and destroyed many",more than was prescribed; and I began to weep and lament on account of those sheep. And thus in the vision I saw that one who wrote, how he wrote down every one that was destroyed by those shepherds, day by day, and carried up and laid down and showed actually the whole book to the Lord of the sheep-(even) everything that they had done, and all that each one of them had made,away with, and all that they had given over to destruction. And the book was read before the Lord of the sheep, and He took the book from his hand and read it and sealed it and laid it down.,And forthwith I saw how the shepherds pastured for twelve hours, and behold three of those sheep turned back and came and entered and began to build up all that had fallen down of that,house; but the wild boars tried to hinder them, but they were not able. And they began again to build as before, and they reared up that tower, and it was named the high tower; and they began again to place a table before the tower, but all the bread on it was polluted and not pure.,And as touching all this the eyes of those sheep were blinded so that they saw not, and (the eyes of) their shepherds likewise; and they delivered them in large numbers to their shepherds for,destruction, and they trampled the sheep with their feet and devoured them. And the Lord of the sheep remained unmoved till all the sheep were dispersed over the field and mingled with them (i.e. the,beasts), and they (i.e. the shepherds) did not save them out of the hand of the beasts. And this one who wrote the book carried it up, and showed it and read it before the Lord of the sheep, and implored Him on their account, and besought Him on their account as he showed Him all the doings,of the shepherds, and gave testimony before Him against all the shepherds. And he took the actual book and laid it down beside Him and departed.' "⁹² The book written by Enoch-Enoch indeed wrote this complete doctrine of wisdom, (which is) praised of all men and a judge of all the earth for all my children who shall dwell on the earth. And for the future generations who shall observe uprightness and peace.,Let not your spirit be troubled on account of the times; For the Holy and Great One has appointed days for all things.",And the righteous one shall arise from sleep, Shall arise and walk in the paths of righteousness, And all his path and conversation shall be in eternal goodness and grace.,He will be gracious to the righteous and give him eternal uprightness, And He will give him power so that he shall be (endowed) with goodness and righteousness. And he shall walk in eternal light.,And sin shall perish in darkness for ever, And shall no more be seen from that day for evermore. ⁹³ And after that Enoch both gave and began to recount from the books. And Enoch said:",Concerning the children of righteousness and concerning the elect of the world, And concerning the plant of uprightness, I will speak these things, Yea, I Enoch will declare (them) unto you, my sons:According to that which appeared to me in the heavenly vision, And which I have known through the word of the holy angels, And have learnt from the heavenly tablets.\',And Enoch began to recount from the books and said: \' I was born the seventh in the first week, While judgement and righteousness still endured.,And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore.,And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them.,And after that in the fifth week, at its close, The house of glory and dominion shall be built for ever.,And after that in the sixth week all who live in it shall be blinded, And the hearts of all of them shall godlessly forsake wisdom.And in it a man shall ascend; And at its close the house of dominion shall be burnt with fire, And the whole race of the chosen root shall be dispersed.,And after that in the seventh week shall an apostate generation arise, And many shall be its deeds, And all its deeds shall be apostate.,And at its close shall be elected The elect righteous of the eternal plant of righteousness, To receive sevenfold instruction concerning all His creation.,For who is there of all the children of men that is able to hear the voice of the Holy One without being troubled And who can think His thoughts and who is there that can behold all the works",of heaven And how should there be one who could behold the heaven, and who is there that could understand the things of heaven and see a soul or a spirit and could tell thereof, or ascend and see,all their ends and think them or do like them And who is there of all men that could know what is the breadth and the length of the earth, and to whom has been shown the measure of all of them,Or is there any one who could discern the length of the heaven and how great is its height, and upon what it is founded, and how great is the number of the stars, and where all the luminaries rest ⁹⁴ And now I say unto you, my sons, love righteousness and walk therein; For the paths of righteousness are worthy of acceptation, But the paths of unrighteousness shall suddenly be destroyed and vanish.,And to certain men of a generation shall the paths of violence and of death be revealed, And they shall hold themselves afar from them, And shall not follow them.,And now I say unto you the righteous: Walk not in the paths of wickedness, nor in the paths of death, And draw not nigh to them, lest ye be destroyed.,But seek and choose for yourselves righteousness and an elect life, And walk in the paths of peace, And ye shall live and prosper.,And hold fast my words in the thoughts of your hearts, And suffer them not to be effaced from your hearts;For I know that sinners will tempt men to evilly-entreat wisdom, So that no place may be found for her, And no manner of temptation may minish.,Woe to those who build unrighteousness and oppression And lay deceit as a foundation; For they shall be suddenly overthrown, And they shall have no peace.,Woe to those who build their houses with sin; For from all their foundations shall they be overthrown, And by the sword shall they fall. And those who acquire gold and silver in judgement suddenly shall perish.,Woe to you, ye rich, for ye have trusted in your riches, And from your riches shall ye depart, Because ye have not remembered the Most High in the days of your riches.,Ye have committed blasphemy and unrighteousness, And have become ready for the day of slaughter, And the day of darkness and the day of the great judgement.,Thus I speak and declare unto you: He who hath created you will overthrow you, And for your fall there shall be no compassion, And your Creator will rejoice at your destruction.,And your righteous ones in those days shall be A reproach to the sinners and the godless." ⁹⁵ Oh that mine eyes were a cloud of waters That I might weep over you, And pour down my tears as a cloud of waters: That so I might rest from my trouble of heart!,who has permitted you to practice reproaches and wickedness And so judgement shall overtake you, sinners.,Fear not the sinners, ye righteous; For again will the Lord deliver them into your hands, That ye may execute judgement upon them according to your desires.,Woe to you who fulminate anathemas which cannot be reversed: Healing shall therefore be far from you because of your sins.",Woe to you who requite your neighbour with evil; For ye shall be requited according to your works.",Woe to you, lying witnesses, And to those who weigh out injustice, For suddenly shall ye perish.,Woe to you, sinners, for ye persecute the righteous; For ye shall be delivered up and persecuted because of injustice, And heavy shall its yoke be upon you. ⁹⁶ Be hopeful, ye righteous; for suddenly shall the sinners perish before you, And ye shall have lordship over them according to your desires.,And in the day of the tribulation of the sinners, Your children shall mount and rise as eagles, And higher than the vultures will be your nest, And ye shall ascend and enter the crevices of the earth, And the clefts of the rock for ever as coneys before the unrighteous, And the sirens shall sigh because of you-and weep.,Wherefore fear not, ye that have suffered; For healing shall be your portion, And a bright light shall enlighten you, And the voice of rest ye shall hear from heaven.,Woe unto you, ye sinners, for your riches make you appear like the righteous, But your hearts convict you of being sinners, And this fact shall be a testimony against you for a memorial of (your) evil deeds.,Woe to you who devour the finest of the wheat, And drink wine in large bowls, And tread under foot the lowly with your might.,Woe to you who drink water from every fountain, For suddenly shall ye be consumed and wither away, Because ye have forsaken the fountain of life.,Woe to you who work unrighteousness And deceit and blasphemy: It shall be a memorial against you for evil.",Woe to you, ye mighty, Who with might oppress the righteous; For the day of your destruction is coming.In those days many and good days shall come to the righteous-in the day of your judgement.' "⁹⁷ Believe, ye righteous, that the sinners will become a shame And perish in the day of unrighteousness.,Be it known unto you (ye sinners) that the Most High is mindful of your destruction, And the angels of heaven rejoice over your destruction.,What will ye do, ye sinners, And whither will ye flee on that day of judgement, When ye hear the voice of the prayer of the righteous,Yea, ye shall fare like unto them, Against whom this word shall be a testimony: ' Ye have been companions of sinners.,And in those days the prayer of the righteous shall reach unto the Lord, And for you the days of your judgement shall come.,And all the words of your unrighteousness shall be read out before the Great Holy One, And your faces shall be covered with shame, And He will reject every work which is grounded on unrighteousness.,Woe to you, ye sinners, who live on the mid ocean and on the dry land, Whose remembrance is evil against you.,Woe to you who acquire silver and gold in unrighteousness and say: ' We have become rich with riches and have possessions; And have acquired everything we have desired.,And now let us do what we purposed: For we have gathered silver,,And many are the husbandmen in our houses.,And our granaries are (brim) full as with water,,Yea and like water your lies shall flow away; For your riches shall not abide But speedily ascend from you;For ye have acquired it all in unrighteousness, And ye shall be given over to a great curse." '⁹⁸ And now I swear unto you, to the wise and to the foolish, For ye shall have manifold experiences on the earth.,For ye men shall put on more adornments than a woman, And coloured garments more than a virgin: In royalty and in grandeur and in power, And in silver and in gold and in purple, And in splendour and in food they shall be poured out as water.,Therefore they shall be wanting in doctrine and wisdom, And they shall perish thereby together with their possessions; And with all their glory and their splendour, And in shame and in slaughter and in great destitution, Their spirits shall be cast into the furnace of fire.,I have sworn unto you, ye sinners, as a mountain has not become a slave, And a hill does not become the handmaid of a woman, Even so sin has not been sent upon the earth, But man of himself has created it, And under a great curse shall they fall who commit it.,And barrenness has not been given to the woman, But on account of the deeds of her own hands she dies without children.,I have sworn unto you, ye sinners, by the Holy Great One, That all your evil deeds are revealed in the heavens, And that none of your deeds of oppression are covered and hidden.,And do not think in your spirit nor say in your heart that ye do not know and that ye do not see",that every sin is every day recorded in heaven in the presence of the Most High. From henceforth ye know that all your oppression wherewith ye oppress is written down every day till the day of your judgement.",Woe to you, ye fools, for through your folly shall ye perish: and ye transgress against the wise,,and so good hap shall not be your portion. And now, know ye that ye are prepared for the day of destruction: wherefore do not hope to live, ye sinners, but ye shall depart and die; for ye know no ransom; for ye are prepared for the day of the great judgement, for the day of tribulation and great shame for your spirits.,Woe to you, ye obstinate of heart, who work wickedness and eat blood: Whence have ye good things to eat and to drink and to be filled From all the good things which the Lord the Most High has placed in abundance on the earth; therefore ye shall have no peace.,Woe to you who love the deeds of unrighteousness: wherefore do ye hope for good hap unto yourselves know that ye shall be delivered into the hands of the righteous, and they shall cut,off your necks and slay you, and have no mercy upon you. Woe to you who rejoice in the tribulation of the righteous; for no grave shall be dug for you. Woe to you who set at nought the words of,the righteous; for ye shall have no hope of life. Woe to you who write down lying and godless words; for they write down their lies that men may hear them and act godlessly towards (their)",neighbour. Therefore they shall have no peace but die a sudden death." ⁹⁹ Woe to you who work godlessness, And glory in lying and extol them: Ye shall perish, and no happy life shall be yours.,Woe to them who pervert the words of uprightness, And transgress the eternal law, And transform themselves into what they were not into sinners: They shall be trodden under foot upon the earth.,In those days make ready, ye righteous, to raise your prayers as a memorial, And place them as a testimony before the angels, That they may place the sin of the sinners for a memorial before the Most High.,In those days the nations shall be stirred up, And the families of the nations shall arise on the day of destruction.,And in those days the destitute shall go forth and carry off their children, And they shall abandon them, so that their children shall perish through them: Yea, they shall abandon their children (that are still) sucklings, and not return to them, And shall have no pity on their beloved ones.,And again I swear to you, ye sinners, that sin is prepared for a day of unceasing bloodshed. And they who worship stones, and grave images of gold and silver and wood (and stone) and clay, and those who worship impure spirits and demons, and all kinds of idols not according to knowledge, shall get no manner of help from them.,And they shall become godless by reason of the folly of their hearts, And their eyes shall be blinded through the fear of their hearts And through visions in their dreams.,Through these they shall become godless and fearful; For they shall have wrought all their work in a lie, And shall have worshiped a stone: Therefore in an instant shall they perish.,But in those days blessed are all they who accept the words of wisdom, and understand them, And observe the paths of the Most High, and walk in the path of His righteousness, And become not godless with the godless; For they shall be saved.,Woe to you who spread evil to your neighbours; For you shall be slain in Sheol.",Woe to you who make deceitful and false measures, And (to them) who cause bitterness on the earth; For they shall thereby be utterly consumed.,Woe to you who build your houses through the grievous toil of others, And all their building materials are the bricks and stones of sin; I tell you ye shall have no peace.,Woe to them who reject the measure and eternal heritage of their fathers And whose souls follow after idols; For they shall have no rest.",Woe to them who work unrighteousness and help oppression, And slay their neighbours until the day of the great judgement.,For He shall cast down your glory, And bring affliction on your hearts, And shall arouse His fierce indignation And destroy you all with the sword; And all the holy and righteous shall remember your sins. ¹⁰⁰ And in those days in one place the fathers together with their sons shall be smitten And brothers one with another shall fall in death Till the streams flow with their blood.",For a man shall not withhold his hand from slaying his sons and his sons\' sons, And the sinner shall not withhold his hand from his honoured brother: From dawn till sunset they shall slay one another.,And the horse shall walk up to the breast in the blood of sinners, And the chariot shall be submerged to its height.,In those days the angels shall descend into the secret places And gather together into one place all those who brought down sin And the Most High will arise on that day of judgement To execute great judgement amongst sinners.",And over all the righteous and holy He will appoint guardians from amongst the holy angels To guard them as the apple of an eye, Until He makes an end of all wickedness and all sin, And though the righteous sleep a long sleep, they have nought to fear.,And (then) the children of the earth shall see the wise in security, And shall understand all the words of this book, And recognize that their riches shall not be able to save them In the overthrow of their sins.,Woe to you, Sinners, on the day of strong anguish, Ye who afflict the righteous and burn them with fire: Ye shall be requited according to your works.,Woe to you, ye obstinate of heart, Who watch in order to devise wickedness: Therefore shall fear come upon you And there shall be none to help you.,Woe to you, ye sinners, on account of the words of your mouth, And on account of the deeds of your hands which your godlessness as wrought, In blazing flames burning worse than fire shall ye burn.,And now, know ye that from the angels He will inquire as to your deeds in heaven, from the sun and from the moon and from the stars in reference to your sins because upon the earth ye execute,judgement on the righteous. And He will summon to testify against you every cloud and mist and dew and rain; for they shall all be withheld because of you from descending upon you, and they,shall be mindful of your sins. And now give presents to the rain that it be not withheld from descending upon you, nor yet the dew, when it has received gold and silver from you that it may descend. When the hoar-frost and snow with their chilliness, and all the snow-storms with all their plagues fall upon you, in those days ye shall not be able to stand before them. ¹⁰¹ Observe the heaven, ye children of heaven, and every work of the Most High, and fear ye Him,and work no evil in His presence. If He closes the windows of heaven, and withholds the rain and,the dew from descending on the earth on your account, what will ye do then And if He sends His anger upon you because of your deeds, ye cannot petition Him; for ye spake proud and insolent,words against His righteousness: therefore ye shall have no peace. And see ye not the sailors of the ships, how their ships are tossed to and fro by the waves, and are shaken by the winds, and are,in sore trouble And therefore do they fear because all their goodly possessions go upon the sea with them, and they have evil forebodings of heart that the sea will swallow them and they will,perish therein. Are not the entire sea and all its waters, and all its movements, the work of the Most,High, and has He not set limits to its doings, and confined it throughout by the sand And at His reproof it is afraid and dries up, and all its fish die and all that is in it; But ye sinners that are,on the earth fear Him not. Has He not made the heaven and the earth, and all that is therein Who has given understanding and wisdom to everything that moves on the earth and in the sea.,Do not the sailors of the ships fear the sea Yet sinners fear not the Most High."' "¹⁰² In those days when He hath brought a grievous fire upon you, Whither will ye flee, and where will ye find deliverance And when He launches forth His Word against you Will you not be affrighted and fear,And all the luminaries shall be affrighted with great fear, And all the earth shall be affrighted and tremble and be alarmed.,And all the angels shall execute their commandst And shall seek to hide themselves from the presence of the Great Glory, And the children of earth shall tremble and quake; And ye sinners shall be cursed for ever, And ye shall have no peace.,Fear ye not, ye souls of the righteous, And be hopeful ye that have died in righteousness.,And grieve not if your soul into Sheol has descended in grief, And that in your life your body fared not according to your goodness, But wait for the day of the judgement of sinners And for the day of cursing and chastisement.,And yet when ye die the sinners speak over you: ' As we die, so die the righteous, And what benefit do they reap for their deeds,Behold, even as we, so do they die in grief and darkness, And what have they more than we From henceforth we are equal.,And what will they receive and what will they see for ever Behold, they too have died, And henceforth for ever shall they see no light.,I tell you, ye sinners, ye are content to eat and drink, and rob and sin, and strip men naked, and,acquire wealth and see good days. Have ye seen the righteous how their end falls out, that no manner,of violence is found in them till their death ' Nevertheless they perished and became as though they had not been, and their spirits descended into Sheol in tribulation." '¹⁰³ Now, therefore, I swear to you, the righteous, by the glory of the Great and Honoured and,Mighty One in dominion, and by His greatness I swear to you. I know a mystery And have read the heavenly tablets, And have seen the holy books, And have found written therein and inscribed regarding them:,That all goodness and joy and glory are prepared for them, And written down for the spirits of those who have died in righteousness, And that manifold good shall be given to you in recompense for your labours, And that your lot is abundantly beyond the lot of the living.,And the spirits of you who have died in righteousness shall live and rejoice, And their spirits shall not perish, nor their memorial from before the face of the Great One Unto all the generations of the world: wherefore no longer fear their contumely.,Woe to you, ye sinners, when ye have died, If ye die in the wealth of your sins, And those who are like you say regarding you: \' Blessed are the sinners: they have seen all their days.,And how they have died in prosperity and in wealth, And have not seen tribulation or murder in their life; And they have died in honour, And judgement has not been executed on them during their life.,Know ye, that their souls will be made to descend into Sheol And they shall be wretched in their great tribulation.,And into darkness and chains and a burning flame where there is grievous judgement shall your spirits enter; And the great judgement shall be for all the generations of the world. Woe to you, for ye shall have no peace.,Say not in regard to the righteous and good who are in life: \' In our troubled days we have toiled laboriously and experienced every trouble, And met with much evil and been consumed, And have become few and our spirit small.,And we have been destroyed and have not found any to help us even with a word: We have been tortured and destroyed, and not hoped to see life from day to day.,We hoped to be the head and have become the tail: We have toiled laboriously and had no satisfaction in our toil; And we have become the food of the sinners and the unrighteous, And they have laid their yoke heavily upon us.,They have had dominion over us that hated us and smote us; And to those that hated us we have bowed our necks But they pitied us not.",We desired to get away from them that we might escape and be at rest, But found no place whereunto we should flee and be safe from them.,And are complained to the rulers in our tribulation, And cried out against those who devoured us, But they did not attend to our cries And would not hearken to our voice.,And they helped those who robbed us and devoured us and those who made us few; and they concealed their oppression, and they did not remove from us the yoke of those that devoured us and dispersed us and murdered us, and they concealed their murder, and remembered not that they had lifted up their hands against us. ¹⁰⁴ I swear unto you, that in heaven the angels remember you for good before the glory of the Great,One: and your names are written before the glory of the Great One. Be hopeful; for aforetime ye were put to shame through ill and affliction; but now ye shall shine as the lights of heaven,,ye shall shine and ye shall be seen, and the portals of heaven shall be opened to you. And in your cry, cry for judgement, and it shall appear to you; for all your tribulation shall be visited on the,rulers, and on all who helped those who plundered you. Be hopeful, and cast not away your hopes for ye shall have great joy as the angels of heaven. What shall ye be obliged to do Ye shall not have to hide on the day of the great judgement and ye shall not be found as sinners, and the eternal,judgement shall be far from you for all the generations of the world. And now fear not, ye righteous, when ye see the sinners growing strong and prospering in their ways: be not companions with them,,but keep afar from their violence; for ye shall become companions of the hosts of heaven. And, although ye sinners say: \' All our sins shall not be searched out and be written down, nevertheless",they shall write down all your sins every day. And now I show unto you that light and darkness,,day and night, see all your sins. Be not godless in your hearts, and lie not and alter not the words of uprightness, nor charge with lying the words of the Holy Great One, nor take account of your,idols; for all your lying and all your godlessness issue not in righteousness but in great sin. And now I know this mystery, that sinners will alter and pervert the words of righteousness in many ways, and will speak wicked words, and lie, and practice great deceits, and write books concerning,their words. But when they write down truthfully all my words in their languages, and do not change or minish ought from my words but write them all down truthfully -all that I first testified,concerning them. Then, I know another mystery, that books will be given to the righteous and the,wise to become a cause of joy and uprightness and much wisdom. And to them shall the books be given, and they shall believe in them and rejoice over them, and then shall all the righteous who have learnt therefrom all the paths of uprightness be recompensed.\' ¹⁰⁵ In those days the Lord bade (them) to summon and testify to the children of earth concerning their wisdom: Show (it) unto them; for ye are their guides, and a recompense over the whole earth.,For I and My son will be united with them for ever in the paths of uprightness in their lives; and ye shall have peace: rejoice, ye children of uprightness. Amen.Fragment of the Book of Noah ¹⁰⁶ And after some days my son Methuselah took a wife for his son Lamech, and she became,pregt by him and bore a son. And his body was white as snow and red as the blooming of a rose, and the hair of his head and his long locks were white as wool, and his eyes beautiful. And when he opened his eyes, he lighted up the whole house like the sun, and the whole house,was very bright. And thereupon he arose in the hands of the midwife, opened his mouth, and conversed with the Lord of righteousness.,And his father Lamech was afraid of him and",fled, and came to his father Methuselah. And he said unto him: \' I have begotten a strange son, diverse from and unlike man, and resembling the sons of the God of heaven; and his nature is different and he is not like us, and his eyes are as the rays of the sun, and his,countece is glorious. And it seems to me that he is not sprung from me but from the angels, and I fear that in his days a wonder may be,wrought on the earth. And now, my father, I am here to petition thee and implore thee that thou mayest go to Enoch, our father, and learn from him the truth, for his dwelling-place is,amongst the angels.\' And when Methuselah heard the words of his son, he came to me to the ends of the earth; for he had heard that,was there, and he cried aloud, and I heard his voice and I came to him. And,said unto him: \' Behold, here am I, my son, wherefore hast,thou come to me \' And he answered and said: \' Because of a great cause of anxiety have I come to thee, and because of a disturbing vision,have I approached. And now, my father, hear me: unto Lamech my son there hath been born a son, the like of whom there is none, and his nature is not like man\'s nature, and the colour of his body is whiter than snow and redder than the bloom of a rose, and the hair of his head is whiter than white wool, and his eyes are like the rays of the sun, and he opened his eyes and,thereupon lighted up the whole house. And he arose in the hands of the midwife, and opened,his mouth and blessed the Lord of heaven. And his father Lamech became afraid and fled to me, and did not believe that he was sprung from him, but that he was in the likeness of the angels of heaven; and behold I have come to thee that thou mayest make known to me the truth.\' And I, Enoch, answered and said unto him: \'The Lord will do a new thing on the earth, and this I have already seen in a vision, and make known to thee that in the generation of my father Jared some of the angels of heaven transgressed the word of the Lord. And behold they commit sin and transgress the law, and have united themselves with women and commit sin with them, and have married some of them, and have begot children by them. And they shall produce on the earth giants not according to the spirit, but according to the flesh, and there shall be a great punishment on the earth, and the earth shall be cleansed from all impurity. Yea, there shall come a great destruction over the whole earth, and there shall be a deluge and,a great destruction for one year. And this son who has been born unto you shall be left on the earth, and his three children shall be saved with him: when all mankind that are on the earth,shall die he and his sons shall be saved. And now make known to thy son Lamech that he who has been born is in truth his son, and call his name Noah; for he shall be left to you, and he and his sons shall be saved from the destruction, which shall come upon the earth on account of all the sin and all the unrighteousness, which shall be consummated on the earth in his days. And after that there shall be still more unrighteousness than that which was first consummated on the earth; for I know the mysteries of the holy ones; for He, the Lord, has showed me and informed me, and I have read (them) in the heavenly tablets.' "¹⁰⁷ And I saw written on them that generation upon generation shall transgress, till a generation of righteousness arises, and transgression is destroyed and sin passes away from the earth, and all,manner of good comes upon it. And now, my son, go and make known to thy son Lamech that this,son, which has been born, is in truth his son, and that (this) is no lie.' And when Methuselah had heard the words of his father Enoch-for he had shown to him everything in secret-he returned and showed (them) to him and called the name of that son Noah; for he will comfort the earth after all the destruction." '' None

38. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Scipio Africanus, imitatio of Alexander the Great by

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 293, 294, 298, 312; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 293, 294, 298, 312

39. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Scipio Africanus, imitatio of Alexander the Great by

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 295, 299, 301; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 295, 299, 301

40. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Alexander • Alexander the Great

Found in books: Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 203; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 91

41. Cicero, On Divination, 1.88, 1.101 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Alexander the Great • Alexander the Great, Sarapis consulted regarding final illness • Cornelius Scipio Aemilianus, P., and Alexander the Great • Germanicus Caesar, and Alexander • Nicias, his portrait of Alexander the Great • Pompey the Great, and Alexander • Trajan, and Alexander the Great

Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 141; Mueller (2002), Roman Religion in Valerius Maximus, 95; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 565; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 28

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1.88 Amphilochus et Mopsus Argivorum reges fuerunt, sed iidem augures, iique urbis in ora marituma Ciliciae Graecas condiderunt; atque etiam ante hos Amphiaraus et Tiresias non humiles et obscuri neque eorum similes, ut apud Ennium est, Quí sui quaestus caúsa fictas súscitant senténtias, sed clari et praestantes viri, qui avibus et signis admoniti futura dicebant; quorum de altero etiam apud inferos Homerus ait solum sapere, ceteros umbrarum vagari modo ; Amphiaraum autem sic honoravit fama Graeciae, deus ut haberetur, atque ut ab eius solo, in quo est humatus, oracla peterentur. ^1.101 Saepe etiam et in proeliis Fauni auditi et in rebus turbidis veridicae voces ex occulto missae esse dicuntur; cuius generis duo sint ex multis exempla, sed maxuma: Nam non multo ante urbem captam exaudita vox est a luco Vestae, qui a Palatii radice in novam viam devexus est, ut muri et portae reficerentur; futurum esse, nisi provisum esset, ut Roma caperetur. Quod neglectum tum, cum caveri poterat, post acceptam illam maximam cladem expiatum est; ara enim Aio Loquenti, quam saeptam videmus, exadversus eum locum consecrata est. Atque etiam scriptum a multis est, cum terrae motus factus esset, ut sue plena procuratio fieret, vocem ab aede Iunonis ex arce extitisse; quocirca Iunonem illam appellatam Monetam. Haec igitur et a dis significata et a nostris maioribus iudicata contemnimus?'' None

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1.88 Amphilochus and Mopsus were kings of Argos, but they were augurs too, and they founded Greek cities on the coasts of Cilicia. And even before them were Amphiaraus and Tiresias. They were no lowly and unknown men, nor were they like the person described by Ennius,Who, for their own gain, uphold opinions that are false,but they were eminent men of the noblest type and foretold the future by means of augural signs. In speaking of Tiresias, even when in the infernal regions, Homer says that he alone was wise, that the rest were mere wandering shadows. As for Amphiaraus, his reputation in Greece was such that he was honoured as a god, and oracular responses were sought in the place where he was buried. ^1.101 Again, we are told that fauns have often been heard in battle and that during turbulent times truly prophetic messages have been sent from mysterious places. Out of many instances of this class I shall give only two, but they are very striking. Not long before the capture of the city by the Gauls, a voice, issuing from Vestas sacred grove, which slopes from the foot of the Palatine Hill to New Road, was heard to say, the walls and gates must be repaired; unless this is done the city will be taken. Neglect of this warning, while it was possible to heed it, was atoned for after the supreme disaster had occurred; for, adjoining the grove, an altar, which is now to be seen enclosed with a hedge, was dedicated to Aius the Speaker. The other illustration has been reported by many writers. At the time of the earthquake a voice came from Junos temple on the citadel commanding that an expiatory sacrifice be made of a pregt sow. From this fact the goddess was called Juno the Adviser. Are we, then, lightly to regard these warnings which the gods have sent and our forefathers adjudged to be trustworthy?'' None

42. Cicero, De Finibus, 2.118, 3.11, 5.87 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Alexander Polyhistor • Scipio Africanus, imitatio of Alexander the Great by

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299, 321; Bryan (2018), Authors and Authorities in Ancient Philosophy, 164; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299, 321; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 164

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2.118 \xa0Not to bring forward further arguments (for they are countless in number), any sound commendation of Virtue must needs keep Pleasure at arm's length. Do not expect me further to argue the point; look within, study your own consciousness. Then after full and careful introspection, ask yourself the question, would you prefer to pass your whole life in that state of calm which you spoke of so often, amidst the enjoyment of unceasing pleasures, free from all pain, and even (an addition which your school is fond of postulating but which is really impossible) free from all fear of pain, or to be a benefactor of the entire human race, and to bring succour and safety to the distressed, even at the cost of enduring the dolours of a Hercules? Dolours â\x80\x94 that was indeed the sad and gloomy name which our ancestors bestowed, even in the case of a god, upon labours which were not to be evaded. <" ^3.11 \xa0"That all sounds very fine, Cato," I\xa0replied, "but are you aware that you share your lofty pretensions with Pyrrho and with Aristo, who make all things equal in value? I\xa0should like to know what your opinion is of them." "My opinion?" he said. "You ask what my opinion is? That those good, brave, just and temperate men, of whom history tells us, or whom we have ourselves seen in our public life, who under the guidance of Nature herself, without the aid of any learning, did many glorious deeds, â\x80\x94 that these men were better educated by nature than they could possibly have been by philosophy had they accepted any other system of philosophy than the one that counts Moral Worth the only good and Moral Baseness the only evil. All other philosophical systems â\x80\x94 in varying degrees no doubt, but still all, â\x80\x94 which reckon anything of which virtue is not an element either as a good or an evil, do not merely, as I\xa0hold, give us no assistance or support towards becoming better men, but are actually corrupting to the character. Either this point must be firmly maintained, that Moral Worth is the sole good, or it is absolutely impossible to prove that virtue constitutes happiness. And in that case I\xa0do not see why we should trouble to study philosophy. For if anyone who is wise could be miserable, why, I\xa0should not set much value on your vaunted and belauded virtue." < ^5.87 \xa0On this your cousin and\xa0I are agreed. Hence what we have to consider is this, can the systems of the philosophers give us happiness? They certainly profess to do so. Whether it not so, why did Plato travel through Egypt to learn arithmetic and astronomy from barbarian priests? Why did he later visit Archytas at Tarentum, or the other Pythagoreans, Echecrates, Timaeus and Arion, at Locri, intending to append to his picture of Socrates an account of the Pythagorean system and to extend his studies into those branches which Socrates repudiated? Why did Pythagoras himself scour Egypt and visit the Persian magi? why did he travel on foot through those vast barbarian lands and sail across those many seas? Why did Democritus do the same? It is related of Democritus (whether truly or falsely we are not concerned to inquire) that he deprived himself of eyesight; and it is certain that in order that his mind should be distracted as little as possible from reflection, he neglected his paternal estate and left his land uncultivated, engrossed in the search for what else but happiness? Even if he supposed happiness to consist in knowledge, still he designed that his study of natural philosophy should bring him cheerfulness of mind; since that is his conception of the Chief Good, which he entitles euthumia, or often athambia, that is freedom from alarm. <'" None

43. Cicero, On The Ends of Good And Evil, 2.118, 3.11, 5.13, 5.87 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Alexander Polyhistor • Alexander of Aphrodisias • Scipio Africanus, imitatio of Alexander the Great by

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299, 321; Bryan (2018), Authors and Authorities in Ancient Philosophy, 164; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 99; Fowler (2014), Plato in the Third Sophistic, 180; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299, 321; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 164

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2.118 Ac ne plura complectar—sunt enim innumerabilia—, bene laudata virtus voluptatis aditus intercludat necesse est. quod iam a me expectare noli. tute introspice in mentem tuam ipse eamque omni cogitatione pertractans percontare ipse te perpetuisne malis voluptatibus perfruens in ea, quam saepe usurpabas, tranquillitate degere omnem aetatem sine dolore, adsumpto etiam illo, quod vos quidem adiungere soletis, sed fieri non potest, sine doloris metu, an, cum de omnibus gentibus optime mererere, mererere cod. Paris. Madvigii merere cum opem indigentibus salutemque ferres, vel Herculis perpeti aerumnas. sic enim maiores nostri labores non fugiendos fugiendos RNV figiendos A fingendo BE tristissimo tamen verbo aerumnas etiam in deo nominaverunt.' "^3.11 de quibus cupio scire quid sentias. Egone quaeris, inquit, inquit N inquam quid sentiam? quos bonos viros, fortes, iustos, moderatos aut audivimus in re publica fuisse aut ipsi vidimus, qui sine ulla doctrina naturam ipsam secuti multa laudabilia fecerunt, eos melius a natura institutos fuisse, quam institui potuissent a philosophia, si ullam aliam probavissent praeter eam, quae nihil aliud in bonis haberet nisi honestum, nihil nisi turpe in malis; ceterae philosophorum disciplinae, omnino alia magis alia, sed tamen omnes, quae rem ullam virtutis expertem expertem virtutis BE aut in bonis aut in malis numerent, eas non modo nihil adiuvare arbitror neque firmare, firmare affirmare (adfirmare A). ' Aut confirmare cum Or. scribendum est aut potius firmare, cui ex altero verbo (adiuvare) praepositio adhaesit' Mdv. quo meliores simus, sed ipsam depravare naturam. nam nisi hoc optineatur, id solum bonum esse, quod honestum sit, nullo modo probari possit beatam vitam virtute effici. quod si ita sit, cur cur N om. ABERV opera philosophiae sit danda nescio. si enim sapiens aliquis miser esse possit, ne ego istam gloriosam memorabilemque virtutem non magno aestimandam putem." ^5.13 namque horum posteri meliores illi quidem mea sententia quam reliquarum philosophi disciplinarum, sed ita degenerant, ut ipsi ex se nati esse videantur. primum Theophrasti, Strato, physicum se voluit; in quo etsi est magnus, tamen nova pleraque et perpauca de moribus. huius, Lyco, lyco V lico R lisias et N 2 ( versu ultra marg. continuato; ex priore script. lic cognosci posse videtur ); om. BE spatio vacuo rel. oratione locuples, rebus ipsis ipsi rebus R ieiunior. concinnus deinde et elegans huius, Aristo, sed ea, quae desideratur a magno philosopho, gravitas, in eo non fuit; scripta sane et multa et polita, sed nescio quo pacto auctoritatem oratio non habet. ^5.87 quare hoc hoc atque hoc Non. videndum est, possitne nobis hoc ratio philosophorum dare. pollicetur certe. nisi enim id faceret, cur Plato Aegyptum peragravit, ut a sacerdotibus barbaris numeros et caelestia acciperet? cur post Tarentum ad Archytam? cur ad reliquos Pythagoreos, Echecratem, Timaeum, Arionem, Locros, ut, cum Socratem expressisset, adiungeret Pythagoreorum disciplinam eaque, quae Socrates repudiabat, addisceret? cur ipse Pythagoras et Aegyptum lustravit et Persarum magos adiit? cur tantas regiones barbarorum pedibus obiit, tot maria transmisit? cur haec eadem Democritus? qui —vere falsone, quaerere mittimus quaerere mittimus Se. quereremus BER queremus V quae- rere nolumus C.F.W. Mue. —dicitur oculis se se oculis BE privasse; privavisse R certe, ut quam minime animus a cogitationibus abduceretur, patrimonium neglexit, agros deseruit incultos, quid quaerens aliud nisi vitam beatam? beatam vitam R quam si etiam in rerum cognitione ponebat, tamen ex illa investigatione naturae consequi volebat, bono ut esset animo. id enim ille id enim ille R ideo enim ille BE id ille V id est enim illi summum bonum; eu)qumi/an cet. coni. Mdv. summum bonum eu)qumi/an et saepe a)qambi/an appellat, id est animum terrore liberum.'' None

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2.118 \xa0Not to bring forward further arguments (for they are countless in number), any sound commendation of Virtue must needs keep Pleasure at arm's length. Do not expect me further to argue the point; look within, study your own consciousness. Then after full and careful introspection, ask yourself the question, would you prefer to pass your whole life in that state of calm which you spoke of so often, amidst the enjoyment of unceasing pleasures, free from all pain, and even (an addition which your school is fond of postulating but which is really impossible) free from all fear of pain, or to be a benefactor of the entire human race, and to bring succour and safety to the distressed, even at the cost of enduring the dolours of a Hercules? Dolours â\x80\x94 that was indeed the sad and gloomy name which our ancestors bestowed, even in the case of a god, upon labours which were not to be evaded. <" ^3.11 \xa0"That all sounds very fine, Cato," I\xa0replied, "but are you aware that you share your lofty pretensions with Pyrrho and with Aristo, who make all things equal in value? I\xa0should like to know what your opinion is of them." "My opinion?" he said. "You ask what my opinion is? That those good, brave, just and temperate men, of whom history tells us, or whom we have ourselves seen in our public life, who under the guidance of Nature herself, without the aid of any learning, did many glorious deeds, â\x80\x94 that these men were better educated by nature than they could possibly have been by philosophy had they accepted any other system of philosophy than the one that counts Moral Worth the only good and Moral Baseness the only evil. All other philosophical systems â\x80\x94 in varying degrees no doubt, but still all, â\x80\x94 which reckon anything of which virtue is not an element either as a good or an evil, do not merely, as I\xa0hold, give us no assistance or support towards becoming better men, but are actually corrupting to the character. Either this point must be firmly maintained, that Moral Worth is the sole good, or it is absolutely impossible to prove that virtue constitutes happiness. And in that case I\xa0do not see why we should trouble to study philosophy. For if anyone who is wise could be miserable, why, I\xa0should not set much value on your vaunted and belauded virtue." <' "^5.13 \xa0Let us then limit ourselves to these authorities. Their successors are indeed in my opinion superior to the philosophers of any other school, but are so unworthy of their ancestry that one might imagine them to have been their own teachers. To begin with, Theophrastus's pupil Strato set up to be a natural philosopher; but great as he is in this department, he is nevertheless for the most part an innovator; and on ethics he has hardly anything. His successor Lyco has a copious style, but his matter is somewhat barren. Lyco's pupil Aristo is polished and graceful, but has not the authority that we expect to find in a great thinker; he wrote much, it is true, and he wrote well, but his style is somehow lacking in weight. <" ^5.87 \xa0On this your cousin and\xa0I are agreed. Hence what we have to consider is this, can the systems of the philosophers give us happiness? They certainly profess to do so. Whether it not so, why did Plato travel through Egypt to learn arithmetic and astronomy from barbarian priests? Why did he later visit Archytas at Tarentum, or the other Pythagoreans, Echecrates, Timaeus and Arion, at Locri, intending to append to his picture of Socrates an account of the Pythagorean system and to extend his studies into those branches which Socrates repudiated? Why did Pythagoras himself scour Egypt and visit the Persian magi? why did he travel on foot through those vast barbarian lands and sail across those many seas? Why did Democritus do the same? It is related of Democritus (whether truly or falsely we are not concerned to inquire) that he deprived himself of eyesight; and it is certain that in order that his mind should be distracted as little as possible from reflection, he neglected his paternal estate and left his land uncultivated, engrossed in the search for what else but happiness? Even if he supposed happiness to consist in knowledge, still he designed that his study of natural philosophy should bring him cheerfulness of mind; since that is his conception of the Chief Good, which he entitles euthumia, or often athambia, that is freedom from alarm. <'" None

44. Cicero, On The Nature of The Gods, 2.2.6, 2.20-2.22, 2.62 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Alexander of Aphrodisias • Alexander the Great • Alexander the Great, Sarapis consulted regarding final illness • Damon of Alexander • Scipio Africanus, imitatio of Alexander the Great by

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 12; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 149; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 33; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 565; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299; Xinyue (2022), Politics and Divinization in Augustan Poetry, 140

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2.2.6 "For my part," rejoined Balbus, "I had rather listen to Cotta again, using the same eloquence that he employed in abolishing false gods to present a picture of the true ones. A philosopher, a pontiff and a Cotta should possess not a shifting and unsettled conception of the immortal gods, like the Academics, but a firm and definite one like our school. As for refuting Epicurus, that has been accomplished and more than achieved already. But I am eager to hear what you think yourself, Cotta." "Have you forgotten," said Cotta, "what I said at the outset, that I find it more easy, especially on such subjects as these, to say what I don\'t think than what I do? ^2.20 "When one expounds these doctrines in a fuller and more flowing style, as I propose to do, it is easier for them to evade the captious objections of the Academy; but when they are reduced to brief syllogistic form, as was the practice of Zeno, they lie more open to criticism. A running river can almost or quite entirely escape pollution, whereas an enclosed pool is easily sullied; similarly a flowing stream of eloquence sweeps aside the censures of the critic, but a closely reasoned argument defends itself with difficult. The thoughts that we expound at length Zeno used to compress into this form: ' "^2.21 'That which has the faculty of reason is superior to that which has not the faculty of reason; but nothing is superior to the world; therefore the world has the faculty of reason.' A similar argument can be used to prove that the world is wise, and happy, and eternal; for things possessed of each of these attributes are superior to things devoid of them, and nothing is superior to the world. From this it will follow that the world is god. Zeno also argued thus: " "^2.22 'Nothing devoid of sensation can have a part of itself that is sentient; but the world has parts that are sentient; therefore the world has parts that are sentient; therefore the world is not devoid of sensation.' He also proceeds to press the argument more closely: 'Nothing,' he says, 'that is iimate and irrational can give birth to an animate and rational being; but the world gives birth to animate and rational beings; therefore the world is animate and rational.' Furthermore he proved his argument by means of one of his favourite comparisons, as follows: 'If flutes playing musical tunes grew on an olive-tree, surely you would not question that the olive-tree possessed some knowledge of the art of flute-playing; or if plane-trees bore well-tuned lutes, doubtless you would likewise infer that the plane-trees possessed the art of music; why then should we not judge the world to be animate and endowed with wisdom, when it produces animate and wise offspring? " ^2.62 Those gods therefore who were the authors of various benefits owned their deification to the value of the benefits which they bestowed, and indeed the names that I just now enumerated express the various powers of the gods that bear them. "Human experience moreover and general custom have made it a practice to confer the deification of renown and gratitude upon of distinguished benefactors. This is the origin of Hercules, of Castor and Pollux, of Aesculapius, and also of Liber (I mean Liber the son of Semele, not the Liber whom our ancestors solemnly and devoutly consecrated with Ceres and Libera, the import of which joint consecration may be gathered from the mysteries; but Liber and Libera were so named as Ceres\' offspring, that being the meaning of our Latin word liberi — a use which has survived in the case of Libera but not of Liber) — and this is also the origin of Romulus, who is believed to be the same as Quirinus. And these benefactors were duly deemed divine, as being both supremely good and immortal, because their souls survived and enjoyed eternal life. '' None

45. Cicero, On Duties, 1.118, 2.31-2.51, 3.16, 3.25 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Alexander III of Macedon vii, • Scipio Africanus, imitatio of Alexander the Great by

Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 138; Augoustakis (2014), Flavian Poetry and its Greek Past, 299, 316, 317, 318, 321; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299, 316, 317, 318, 321

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1.118 Nam quodHerculem Prodicus dicit, ut est apud Xenophontem, cum primum pubesceret, quod tempus a natura ad deligendum, quam quisque viam vivendi sit ingressurus, datum est, exisse in solitudinem atque ibi sedentem diu secum multumque dubitasse, cum duas cerneret vias, unam Voluptatis, alteram Virtutis, utram ingredi melius esset, hoc Herculi Iovis satu edito potuit fortasse contingere, nobis non item, qui imitamur, quos cuique visum est, atque ad eorum studia institutaque impellimur; plerumque autem parentium praeceptis imbuti ad eorum consuetudinem moremque deducimur; alii multitudinis iudicio feruntur, quaeque maiori parti pulcherrima videntur, ea maxime exoptant; non nulli tamen sive felicitate quadam sive bonitate naturae sine parentium disciplina rectam vitae secuti sunt viam. ^2.31 Honore et gloria et benivolentia civium fortasse non aeque omnes egent, sed tamen, si cui haec suppetunt, adiuvant aliquantum cum ad cetera, tum ad amicitias comparandas. Sed de amicitia alio libro dictum est, qui inscribitur Laelius; nunc dicamus de gloria, quamquam ea quoque de re duo sunt nostri libri, sed attingamus, quandoquidem ea in rebus maioribus administrandis adiuvat plurimum. Summa igitur et perfecta gloria constat ex tribus his: si diligit multitudo, si fidem habet, si cum admiratione quadam honore dignos putat. Haec autem, si est simpliciter breviterque dicendum, quibus rebus pariuntur a singulis, eisdem fere a multitudine. Sed est alius quoque quidam aditus ad multitudinem, ut in universorum animos tamquam influere possimus. ^2.32 Ac primum de illis tribus, quae ante dixi, benivolentiae praecepta videamus; quae quidem capitur beneficiis maxime, secundo autem loco voluntate benefica benivolentia movetur, etiamsi res forte non suppetit; vehementer autem amor multitudinis commovetur ipsa fama et opinione liberalitatis, beneficentiae, iustitiae, fidei omniumque earum virtutum, quae pertinent ad mansuetudinem morum ac facilitatem. Etenim illud ipsum, quod honestum decorumque dicimus, quia per se nobis placet animosque omnium natura et specie sua commovet maximeque quasi perlucet ex iis, quas commemoravi, virtutibus, idcirco illos, in quibus eas virtutes esse remur, a natura ipsa diligere cogimur. Atque hae quidem causae diligendi gravissimae; possunt enim praetcrea non nullae esse leviores. ^2.33 Fides autem ut habeatur, duabus rebus effici potest, si existimabimur adepti coniunctam cum iustitia prudentiam. Nam et iis fidem habemus, quos plus intellegere quam nos arbitramur quosque et futura prospicere credimus et, cum res agatur in discrimenque ventum sit, expedire rem et consilium ex tempore capere posse; hanc enim utilem homines existimant veramque prudentiam. Iustis autem et fidis hominibus, id est bonis viris, ita fides habetur, ut nulla sit in iis fraudis iniuriaeque suspicio. Itaque his salutem nostram, his fortunas, his liberos rectissime committi arbitramur. ^2.34 Harum igitur duarum ad fidem faciendam iustitia plus pollet, quippe cum ea sine prudentia satis habeat auctoritatis, prudentia sine iustitia nihil valet ad faciendam fidem. Quo enim quis versutior et callidior, hoc invisior et suspectior est detracta opinione probitatis. Quam ob rem intellegentiae iustitia coniuncta, quantum volet, habebit ad faciendam fidem virium; iustitia sine prudentia multum poterit, sine iustitia nihil valebit prudentia. ^2.35 Sed ne quis sit admiratus, cur, cum inter omnes philosophos constet a meque ipso saepe disputatum sit, qui unam haberet, omnes habere virtutes, nune ita seiungam, quasi possit quisquam, qui non idem prudens sit, iustus esse, alia est illa, cum veritas ipsa limatur in disputatione, subtilitas, alia, cum ad opinionem communem omnis accommodatur oratio. Quam ob rem, ut volgus, ita nos hoc loco loquimur, ut alios fortes, alios viros bonos, alios prudentes esse dicamus; popularibus enim verbis est agendum et usitatis, cum loquimur de opinione populari, idque eodem modo fecit Panaetius. Sed ad propositum revertamur. ^2.36 Erat igitur ex iis tribus, quae ad gloriam pertinerent, hoc tertium, ut cum admiratione hominum honore ab iis digni iudicaremur. Admirantur igitur communiter illi quidem omnia, quae magna et praeter opinionem suam animadverterunt, separatim autem, in singulis si perspiciunt necopinata quaedam bona. Itaque eos viros suspiciunt maximisque efferunt laudibus, in quibus existimant se excellentes quasdam et singulares perspicere virtutes, despiciunt autem eos et contemnunt, in quibus nihil virtutis, nihil animi, nihil nervorum putant. Non enim omnes eos contemnunt, de quibus male existimant. Nam quos improbos, maledicos, fraudulentos putant et ad faciendam iniuriam instructos, eos haud contemnunt quidem, sed de iis male existimant. Quam ob rem, ut ante dixi, contemnuntur ii, qui nec sibi nec alteri, ut dicitur, in quibus nullus labor, nulla industria, nulla cura est. ^2.37 Admiratione autem afficiuntur ii, qui anteire ceteris virtute putantur et cum omni carere dedecore, tum vero iis vitiis, quibus alii non facile possunt obsistere. Nam et voluptates, blandissimae dominae. maioris partis animos a virtute detorquent et, dolorum cum admoventur faces, praeter modum plerique exterrentur; vita mors, divitiae paupertas omnes homines vehementissime permovent. Quae qui in utramque partem excelso animo magnoque despiciunt, cumque aliqua iis ampla et honesta res obiecta est, totos ad se convertit et rapit, tum quis non admiretur splendorem pulchritudinemque virtutis? ^2.38 Ergo et haec animi despicientia admirabilitatem magnam facit et maxime iustitia, ex qua una virtute viri boni appellantur, mirifica quaedam multitudini videtur, nec iniuria; nemo enim iustus esse potest, qui mortem, qui dolorem, qui exsilium, qui egestatem timet, aut qui ea, quae sunt his contraria, aequitati anteponit. Maximeque admirantur eum, qui pecunia non movetur; quod in quo viro perspectum sit, hunc igni spectatum arbitrantur. Itaque illa tria, quae proposita sunt ad gloriarm omnia iustitia conficit, et benivolentiam, quod prodesse vult plurimis, et ob eandem causam fidem et admirationem, quod eas res spernit et neglegit, ad quas plerique inflammati aviditate rapiuntur. ^2.39 Ac mea quidem sententia omnis ratio atque institutio vitae adiumenta hominum desiderat, in primisque ut habeat, quibuscum possit familiares conferre sermones; quod est difficile, nisi speciem prae te boni viri feras. Ergo etiam solitario homini atque in agro vitam agenti opinio iustitiae necessaria est, eoque etiam magis, quod, eam si non habebunt, iniusti habebuntur, nullis praesidiis saepti multis afficientur iniuriis. ^2.40 Atque iis etiam, qui vendunt emunt, conducunt locant contrahendisque negotiis implicantur, iustitia ad rem gerendam necessaria est, cuius tanta vis est, ut ne illi quidem, qui maleficio et scelere pascuntur, possint sine ulla particula iustitiae vivere. Nam qui eorum cuipiam, qui una latrocitur, furatur aliquid aut eripit, is sibi ne in latrocinio quidem relinquit locum, ille autem, qui archipirata dicitur, nisi aequabiliter praedam dispertiat, aut interficiatur a sociis aut relinquatur; quin etiam leges latronum esse dicuntur, quibus pareant, quas observent. Itaque propter aequabilem praedae partitionem et Bardulis Illyrius latro, de quo est apud Theopompum, magnas opes habuit et multo maiores Viriathus Lusitanus; cui quidem etiam exercitus nostri imperatoresque cesserunt; quem C. Laelius, is qui Sapiens usurpatur, praetor fregit et comminuit ferocitatemque eius ita repressit, ut facile bellum reliquis traderet. Cum igitur tanta vis iustitiae sit, ut ea etiam latronum opes firmet atque augeat, quantam eius vim inter leges et iudicia et in constituta re publica fore putamus? ^2.41 Mihi quidem non apud Medos solum, ut ait Herodotus, sed etiam apud maiores nostros iustitiae fruendae causa videntur olim bene morati reges constituti. Nam cum premeretur inops multitudo ab iis, qui maiores opes habebant, ad unum aliquem confugiebant virtute praestantem; qui cum prohiberet iniuria tenuiores, aequitate constituenda summos cum infimis pari iure retinebat. Eademque constituendarum legum fuit causa, quae regum. ^2.42 Ius enim semper est quaesitum aequabile; neque enim aliter esset ius. Id si ab uno iusto et bono viro consequebantur, erant eo contenti; cum id minus contingeret, leges sunt inventae, quae cum omnibus semper una atque eadem voce loquerentur. Ergo hoc quidem perspicuum est, eos ad imperandum deligi solitos, quorum de iustitia magna esset opinio multitudinis. Adiuncto vero, ut idem etiam prudentes haberentur, nihil erat, quod homines iis auctoribus non posse consequi se arbitrarentur. Omni igitur ratione colenda et retinenda iustitia est cum ipsa per sese (nam aliter iustitia non esset), tum propter amplificationem honoris et gloriae. Sed ut pecuniae non quaerendae solum ratio est, verum etiam collocandae, quae perpetuos sumptus suppeditet, nec solum necessaries, sed etiam liberales, sic gloria et quaerenda et collocanda ratione est. ^2.43 Quamquam praeclare Socrates hanc viam ad gloriam proximam et quasi compendiariam dicebat esse, si quis id ageret, ut, qualis haberi vellet, talis esset. Quodsi qui simulatione et ii ostentatione et ficto non modo sermone, sed etiam voltu stabilem se gloriam consequi posse rentur, vehementer errant. Vera gloria radices agit atque etiam propagatur, ficta omnia celeriter tamquam flosculi decidunt, nee simulatum potest quicquam esse diuturnum. Testes sunt permulti in utramque partem, sed brevitatis causa familia contenti erimus una. Ti. enim Gracchus P. f. tam diu laudabitur, dum memoria rerum Romanarum manebit; at eius filii nec vivi probabantur bonis et mortui numerum optinent iure caesorum. Qui igitur adipisci veram gloriam volet, iustitiae fungatur officiis. Ea quae essent, dictum est in libro superiore. ^2.44 Sed ut facillime, quales simus, tales esse videamur, etsi in eo ipso vis maxima est, ut simus ii, qui haberi velimus, tamen quaedam praecepta danda sunt. Nam si quis ab ineunte aetate habet causam celebritatis et nominis aut a patre acceptam, quod tibi, mi Cicero, arbitror contigisse, aut aliquo casu atque fortuna, in hunc oculi omnium coniciuntur atque in eum, quid agat, quem ad modum vivat, inquiritur et, tamquam in clarissima luce versetur, ita nullum obscurum potest nec dictum eius esse nec factum. ^2.45 Quorum autem prima aetas propter humilitatem et obscuritatem in hominum ignoratione versatur, ii, simul ac iuvenes esse coeperunt, magna spectare et ad ea rectis studiis debent contendere; quod eo firmiore animo facient, quia non modo non invidetur illi aetati, verum etiam favetur. Prima igitur est adulescenti commendatio ad gloriam, si qua ex bellicis rebus comparari potest, in qua multi apud maiores nostros exstiterunt; semper enim fere bella gerebantur. Tua autem aetas incidit in id bellum, cuius altera pars sceleris nimium habuit, altera felicitatis parum. Quo tamen in bello cum te Pompeius alae alteri praefecisset, magnam laudem et a summo viro et ab exercitu consequebare equitando, iaculando, omni militari labore tolerando. Atque ea quidem tua laus pariter cum re publica cecidit. Mihi autem haec oratio suscepta non de te est, sed de genere toto; quam ob rein pergarnus ad ea, quae restant. ^2.46 Ut igitur in reliquis rebus multo maiora opera sunt animi quam corporis, sic eae res, quas ingenio ac ratione persequimur, gratiores sunt quam illae, quas viribus. Prima igitur commendatio proficiscitur a modestia cum pietate in parentes, in suos benivolentia. Facillime autem et in optimam partem cognoscuntur adulescentes, qui se ad claros et sapientes viros bene consulentes rei publicae contulerunt; quibuscum si frequentes sunt, opinionem afferunt populo eorum fore se similes, quos sibi ipsi delegerint ad imitandum. ^2.47 P. Rutili adulescentiam ad opinionem et innocentiae et iuris scientiae P. Muci commendavit domus. Nam L. quidem Crassus, cum esset admodum adulescens, non aliunde mutuatus est, sed sibi ipse peperit maximam laudem ex illa accusatione nobili et gloriosa, et, qua aetate qui exercentur, laude affici solent, ut de Demosthene accepimus, ea aetate L. Crassus ostendit id se in foro optime iam facere, quod etiam tum poterat domi cum laude meditari. ^2.48 Sed cum duplex ratio sit orationis, quarum in altera sermo sit, in altera contentio, non est id quidem dubium, quin contentio orationis maiorem vim habeat ad gloriam (ea est enim, quam eloquentiam dicimus); sed tamen difficile dictu est, quantopere conciliet animos comitas affabilitasque sermonis. Exstant epistulae et Philippi ad Alexandrum et Antipatri ad Cassandrum et Antigoni ad Philippum filium, trium prudentissimorum (sic enim accepimus); quibus praecipiunt, ut oratione benigna multitudinis animos ad benivolentiam alliciant militesque blande appellando sermone deliniant. Quae autem in multitudine cum contentione habetur oratio, ea saepe universam excitat gloriam ; magna est enim admiratio copiose sapienterque dicentis; quem qui audiunt, intellegere etiam et sapere plus quam ceteros arbitrantur. Si vero inest in oratione mixta modestia gravitas, nihil admirabilius fieri potest, eoque magis, si ea sunt in adulescente. ^2.49 Sed cum sint plura causarum genera, quae eloquentiam desiderent, multique in nostra re publica adulescentes et apud iudices et apud populum et apud senatum dicendo laudem assecuti sint, maxima est admiratio in iudiciis. Quorum ratio duplex est. Nam ex accusatione et ex defensione constat; quarum etsi laudabilior est defensio, tamen etiam accusatio probata persaepe est. Dixi paulo ante de Crasso; idem fecit adulescens M. Antonius. Etiam P. Sulpici eloquentiam accusatio illustravit, cum seditiosum et inutilem civem, C. Norbanum, in iudicium vocavit.' "^2.50 Sed hoc quidem non est saepe faciendum nec umquam nisi aut rei publicae causa, ut ii, quos ante dixi, aut ulciscendi, ut duo Luculli, aut patrocinii, ut nos pro Siculis, pro Sardis in Albucio Iulius. In accusando etiam M'. Aquilio L. Fufi cognita industria est. Semel igitur aut non saepe certe. Sin erit, cui faciendum sit saepius, rei publicae tribuat hoc muneris, cuius inimicos ulcisci saepius non est reprehendendum; modus tamen adsit. Duri enim hominis vel potius vix hominis videtur periculum capitis inferre multis. Id cum periculosum ipsi est, tum etiam sordidum ad famam, committere, ut accusator nominere; quod contigit M. Bruto summo genere nato, illius filio, qui iuris civilis in primis peritus fuit." '^2.51 Atque etiam hoc praeceptum officii diligenter tenendum est, ne quem umquam innocentem iudicio capitis arcessas; id enim sine scelere fieri nullo pacto potest. Nam quid est tam inhumanum quam eloquentiam a natura ad salutem hominum et ad conservationem datam ad bonorum pestem perniciemque convertere? Nec tamen, ut hoc fugiendum est, item est habendum religioni nocentem aliquando, modo ne nefarium impiumque, defendere; vult hoc multitudo, patitur consuetudo, fert etiam humanitas. Iudicis est semper in causis verum sequi, patroni non numquam veri simile, etiamsi minus sit verum, defendere; quod scribere, praesertim cum de philosophia scriberem, non auderem, nisi idem placeret gravissimo Stoicorum, Panaetio. Maxime autem et gloria paritur et gratia defensionibus, eoque maior, si quando accidit, ut ei subveniatur, qui potentis alicuius opibus circumveniri urguerique videatur, ut nos et saepe alias et adulescentes contra L. Sullae domitis opes pro Sex. Roscio Amerino fecimus, quae, ut scis, exstat oratio. ^3.16 Itaque iis omnes, in quibus est virtutis indoles, commoventur. Nec vero, cum duo Decii aut duo Scipiones fortes viri commemorantur, aut cum Fabricius aut Aristides iustus nominatur, aut ab illis fortitudinis aut ab hoc iustitiae tamquam a sapiente petitur exemplum; nemo enim horum sic sapiens, ut sapientem volumus intellegi, nec ii, qui sapientes habiti et nominati, M. Cato et C. Laelius, sapientes fuerunt, ne illi quidem septem, sed ex mediorum officiorum frequentia similitudinem quandam gerebant speciemque sapientium. ^3.25 Itemque magis est secundum naturam pro omnibus gentibus, si fieri possit, conservandis aut iuvandis maximos labores molestiasque suscipere imitantem Herculem illum, quem hominum fama beneficiorum memor in concilio caelestium collocavit, quam vivere in solitudine non modo sine ullis molestiis, sed etiam in maximis voluptatibus abundantem omnibus copiis, ut excellas etiam pulchritudine et viribus. Quocirca optimo quisque et splendidissimo ingenio longe illam vitam huic anteponit. Ex quo efficitur hominem naturae oboedientem homini nocere non posse.'' None

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1.118 \xa0For we cannot all have the experience of Hercules, as we find it in the words of Prodicus in Xenophon; "When Hercules was just coming into youth\'s estate (the time which Nature has appointed unto every man for choosing the path of life on which he would enter), he went out into a desert place. And as he saw two paths, the path of Pleasure and the path of Virtue, he sat down and debated long and earnestly which one it were better for him to take." This might, perhaps, happen to a Hercules, "scion of the seed of Jove"; but it cannot well happen to us; for we copy each the model he fancies, and we are constrained to adopt their pursuits and vocations. But usually, we are so imbued with the teachings of our parents, that we fall irresistibly into their manners and customs. Others drift with the current of popular opinion and make especial choice of those callings which the majority find most attractive. Some, however, as the result either of some happy fortune or of natural ability, enter upon the right path of life, without parental guidance. < ^2.31 \xa0All men do not, perhaps, stand equally in need of political honour, fame and the good-will of their fellow-citizens; nevertheless, if these honours come to a man, they help in many ways, and especially in the acquisition of friends. But friendship has been discussed in another book of mine, entitled "Laelius." Let us now take up the discussion of Glory, although I\xa0have published two books on that subject also. Still, let us touch briefly on it here, since it is of very great help in the conduct of more important business. The highest, truest glory depends upon the following three things: the affection, the confidence, and the mingled admiration and esteem of the people. Such sentiments, if I\xa0may speak plainly and concisely, are awakened in the masses in the same way as in individuals. But there is also another avenue of approach to the masses, by which we can, as it were, steal into the hearts of all at once. <' "^2.32 \xa0But of the three above-named requisites, let us look first at good-will and the rules for securing it. Good-will is won principally through kind services; next to that, it is elicited by the will to do a kind service, even though nothing happen to come of it. Then, too, the love of people generally is powerfully attracted by a man's mere name and reputation for generosity, kindness, justice, honour, and all those virtues that belong to gentleness of character and affability of manner. And because that very quality which we term moral goodness and propriety is pleasing to us by and of itself and touches all our hearts both by its inward essence and its outward aspect and shines forth with most lustre through those virtues named above, we are, therefore, compelled by Nature herself to love those in whom we believe those virtues to reside. Now these are only the most powerful motives to love â\x80\x94 not all of them; there may be some minor ones besides. <" '^2.33 \xa0Secondly, the command of confidence can be secured on two conditions: (1)\xa0if people think us possessed of practical wisdom combined with a sense of justice. For we have confidence in those who we think have more understanding than ourselves, who, we believe, have better insight into the future, and who, when an emergency arises and a crisis comes, can clear away the difficulties and reach a safe decision according to the exigencies of the occasion; for that kind of wisdom the world accounts genuine and practical. But (2)\xa0confidence is reposed in men who are just and true â\x80\x94 that is, good men â\x80\x94 on the definite assumption that their characters admit of no suspicion of dishonesty or wrong-doing. And so we believe that it is perfectly safe to entrust our lives, our fortunes, and our children to their care. < ^2.34 \xa0of these two qualities, then, justice has the greater power to inspire confidence; for even without the aid of wisdom, it has considerable weight; but wisdom without justice is of no avail to inspire confidence; for take from a man his reputation for probity, and the more shrewd and clever he is, the more hated and mistrusted he becomes. Therefore, justice combined with practical wisdom will command all the confidence we can desire; justice without wisdom will be able to do much; wisdom without justice will be of no avail at all. < ^2.35 \xa0But I\xa0am afraid someone may wonder why I\xa0am now separating the virtues â\x80\x94 as if it were possible for anyone to be just who is not at the same time wise; for it is agreed upon among all philosophers, and I\xa0myself have often argued, that he who has one virtue has them all. The explanation of my apparent inconsistency is that the precision of speech we employ, when abstract truth is critically investigated in philosophic discussion, is one thing; and that employed, when we are adapting our language entirely to popular thinking, is another. And therefore I\xa0am speaking here in the popular sense, when I\xa0call some men brave, others good, and still others wise; for in dealing with popular conceptions we must employ familiar words in their common acceptation; and this was the practice of Panaetius likewise. But let us return to the subject. < ^2.36 \xa0The third, then, of the three conditions I\xa0name as essential to glory is that we be accounted worthy of the esteem and admiration of our fellow-men. While people admire in general everything that is great or better than they expect, they admire in particular the good qualities that they find unexpectedly in individuals. And so they reverence and extol with the highest praises those men in whom they see certain pre-eminent and extraordinary talents; and they look down with contempt upon those who they think have no ability, no spirit, no energy. For they do not despise all those of whom they think ill. For some men they consider unscrupulous, slanderous, fraudulent, and dangerous; they do not despise them, it may be; but they do think ill of them. And therefore, as I\xa0said before, those are despised who are "of no use to themselves or their neighbours," as the saying is, who are idle, lazy, and indifferent. < ^2.37 \xa0On the other hand, those are regarded with admiration who are thought to excel others in ability and to be free from all dishonour and also from those vices which others do not easily resist. For sensual pleasure, a most seductive mistress, turns the hearts of the greater part of humanity away from virtue; and when the fiery trial of affliction draws near, most people are terrified beyond measure. Life and death, wealth and want affect all men most powerfully. But when men, with a spirit great and exalted, can look down upon such outward circumstances, whether prosperous or adverse, and when some noble and virtuous purpose, presented to their minds, converts them wholly to itself and carries them away in its pursuit, who then could fail to admire in them the splendour and beauty of virtue? < ^2.38 \xa0As, then, this superiority of mind to such externals inspires great admiration, so justice, above all, on the basis of which alone men are called "good men," seems to people generally a quite marvellous virtue â\x80\x94 and not without good reason; for no one can be just who fears death or pain or exile or poverty, or who values their opposites above equity. And people admire especially the man who is uninfluenced by money; and if a man has proved himself in this direction, they think him tried as by fire. Those three requisites, therefore, which were presupposed as the means of obtaining glory, are all secured by justice: (1)\xa0good-will, for it seeks to be of help to the greatest number; (2)\xa0confidence, for the same reason; and (3)\xa0admiration, because it scorns and cares nothing for those things, with a consuming passion for which most people are carried away. < ^2.39 \xa0Now, in my opinion at least, every walk and vocation in life calls for human coâ\x80\x91operation â\x80\x94 first and above all, in order that one may have friends with whom to enjoy social intercourse. And this is not easy, unless he is looked upon as a good man. So, even to a man who shuns society and to one who spends his life in the country a reputation for justice is essential â\x80\x94 even more so than to others; for they who do not have it but are considered unjust will have no defence to protect them and so will be the victims of many kinds of wrong. < ^2.40 \xa0So also to buyers and sellers, to employers and employed, and to those who are engaged in commercial dealings generally, justice is indispensable for the conduct of business. Its importance is so great, that not even those who live by wickedness and crime can get on without some small element of justice. For if a robber takes anything by force or by fraud from another member of the gang, he loses his standing even in a band of robbers; and if the one called the "Pirate Captain" should not divide the plunder impartially, he would be either deserted or murdered by his comrades. Why, they say that robbers even have a code of laws to observe and obey. And so, because of his impartial division of booty, Bardulis, the Illyrian bandit, of whom we read in Theopompus, acquired great power, Viriathus, of Lusitania, much greater. He actually defied even our armies and generals. But Gaius Laelius â\x80\x94 the one surnamed "the Wise" â\x80\x94 in his praetorship crushed his power, reduced him to terms, and so checked his intrepid daring, that he left to his successors an easy conquest. Since, therefore, the efficacy of justice is so great that it strengthens and augments the power even of robbers, how great do we think its power will be in a constitutional government with its laws and courts? < ^2.41 \xa0Now it seems to me, at least, that not only among the Medes, as Herodotus tells us, but also among our own ancestors, men of high moral character were made kings in order that the people might enjoy justice. For, as the masses in their helplessness were oppressed by the strong, they appealed for protection to some one man who was conspicuous for his virtue; and, as he shielded the weaker classes from wrong, he managed by establishing equitable conditions to hold the higher and the lower classes in an equality of right. The reason for making constitutional laws was the same as that for making kings. < ^2.42 \xa0For what people have always sought is equality of rights before the law. For rights that were not open to all alike would be no rights. If the people secured their end at the hands of one just and good man, they were satisfied with that; but when such was not their good fortune, laws were invented, to speak to all men at all times in one and the same voice. This, then, is obvious: nations used to select for their rulers those men whose reputation for justice was high in the eyes of the people. If in addition they were also thought wise, there was nothing that men did not think they could secure under such leadership. Justice is, therefore, in every way to be cultivated and maintained, both for its own sake (for otherwise it would not be justice) and for the enhancement of personal honour and glory. But as there is a method not only of acquiring money but also of investing it so as to yield an income to meet our continuously recurring expenses â\x80\x94 both for the necessities and for the more refined comforts of life â\x80\x94 so there must be a method of gaining glory and turning it to account. And yet, as Socrates used to express it so admirably, < ^2.43 \xa0"the nearest way to glory â\x80\x94 a\xa0short cut, as it were â\x80\x94 is to strive to be what you wish to be thought to be." For if anyone thinks that he can win lasting glory by pretence, by empty show, by hypocritical talk and looks, he is very much mistaken. True glory strikes deep root and spreads its branches wide; but all pretences soon fall to the ground like fragile flowers, and nothing counterfeit can be lasting. There are very many witnesses to both facts; but, for brevity\'s sake: I\xa0shall confine myself to one family: Tiberius Gracchus, Publius\'s son, will be held in honour as long as the memory of Rome shall endure; but his sons were not approved by patriots while they lived, and since they are dead they are numbered among those whose murder was justifiable. If, therefore, anyone wishes to win true glory, let him discharge the duties required by justice. And what they are has been set forth in the course of the preceding book. ^2.44 \xa0But, although the very essence of the problem is that we actually be what we wish to be thought to be, still some rules may be laid down to enable us most easily to secure the reputation of being what we are. For, if anyone in his early youth has the responsibility of living up to a distinguished name acquired either by inheritance from his father (as, I\xa0think, my dear Cicero, is your good fortune) or by some chance or happy combination of circumstances, the eyes of the world are turned upon him; his life and character are scrutinized; and, as if he moved in a blaze of light, not a word and not a deed of his can be kept a secret. <' "^2.45 \xa0Those, on the other hand, whose humble and obscure origin has kept them unknown to the world in their early years ought, as soon as they approach young manhood, to set a high ideal before their eyes and to strive with unswerving zeal towards its realization. This they will do with the better heart, because that time of life is accustomed to find favour rather than to meet with opposition. Well, then, the first thing to recommend to a young man in his quest for glory is that he try to win it, if he can, in a military career. Among our forefathers many distinguished themselves as soldiers; for warfare was almost continuous then. The period of your own youth, however, has coincided with that war in which the one side was too prolific in crime, the other in failure. And yet, when Pompey placed you in command of a cavalry squadron in this war, you won the applause of that great man and of the army for your skill in riding and spear-throwing and for endurance of all the hardships of the soldier's life. But that credit accorded to you came to nothing along with the fall of the republic. The subject of this discussion, however, is not your personal history, but the general theme. Let us, therefore, proceed to the sequel. <" '^2.46 \xa0As, then, in everything else brain-work is far more important than mere hand-work, so those objects which we strive to attain through intellect and reason gain for us a higher degree of gratitude than those which we strive to gain by physical strength. The best recommendation, then, that a young man can have to popular esteem proceeds from self-restraint, filial affection, and devotion to kinsfolk. Next to that, young men win recognition most easily and most favourably, if they attach themselves to men who are at once wise and renowned as well as patriotic counsellors in public affairs. And if they associate constantly with such men, they inspire in the public the expectation that they will be like them, seeing that they have themselves selected them for imitation. < ^2.47 \xa0His frequent visits to the home of Publius Mucius assisted young Publius Rutilius to gain a reputation for integrity of character and for ability as a jurisconsult. Not so, however, Lucius Crassus; for, though he was a mere boy, he looked to no one else for assistance, but by his own unaided ability he won for himself in that brilliant and famous prosecution a splendid reputation as an orator. And at an age when young men are accustomed with their school exercises to win applause as students of oratory, this Roman Demosthenes, Lucius Crassus, was already proving himself in the law-courts a master of the art which he might even then have been studying at home with credit to himself. < ^2.48 \xa0But as the classification of discourse is a twofold one â\x80\x94 conversation, on the one side; oratory, on the other â\x80\x94 there can be no doubt that of the two this debating power (for that is what we mean by eloquence) counts for more toward the attainment of glory; and yet, it is not easy to say how far an affable and courteous manner in conversation may go toward winning the affections. We have, for instance, the letters of Philip to Alexander, of Antipater to Cassander, and of Antigonus to Philip the Younger. The authors of these letters were, as we are informed, three of the wisest men in history; and in them they instruct their sons to woo the hearts of the populace to affection by words of kindness and to keep their soldiers loyal by a winning address. But the speech that is delivered in a debate before an assembly often stirs the hearts of thousands at once; for the eloquent and judicious speaker is received with high admiration, and his hearers think him understanding and wise beyond all others. And, if his speech have also dignity combined with moderation, he will be admired beyond all measure, especially if these qualities are found in a young man. < ^2.49 \xa0But while there are occasions of many kinds that call for eloquence, and while many young men in our republic have obtained distinction by their speeches in the courts, in the popular assemblies, and in the senate, yet it is the speeches before our courts that excite the highest admiration. The classification of forensic speeches also is a twofold one: they are divided into arguments for the prosecution and arguments for the defence. And while the side of the defence is more honourable, still that of the prosecution also has very often established a reputation. I\xa0spoke of Crassus a moment ago; Marcus Antonius, when a youth, had the same success. A\xa0prosecution brought the eloquence of Publius Sulpicius into favourable notice, when he brought an action against Gaius Norbanus, a seditious and dangerous citizen. < ^2.50 \xa0But this should not be done often â\x80\x94 never, in fact, except in the interest of the state (as in the cases of those above mentioned) or to avenge wrongs (as the two Luculli, for example, did) or for the protection of our provincials (as I\xa0did in the defence of the Sicilians, or Julius in the prosecution of Albucius in behalf of the Sardinians). The activity of Lucius Fufius in the impeachment of Manius Aquilius is likewise famous. This sort of work, then, may be done once in a lifetime, or at all events not often. But if it shall be required of anyone to conduct more frequent prosecutions, let him do it as a service to his country; for it is no disgrace to be often employed in the prosecution of her enemies. And yet a limit should be set even to that. For it requires a heartless man, it seems, or rather one who is well-nigh inhuman, to be arraigning one person after another on capital charges. It is not only fraught with danger to the prosecutor himself, but is damaging to his reputation, to allow himself to be called a prosecutor. Such was the effect of this epithet upon Marcus Brutus, the scion of a very noble family and the son of that Brutus who was an eminent authority in the civil law. < ^2.51 \xa0Again, the following rule of duty is to be carefully observed: never prefer a capital charge against any person who may be innocent. For that cannot possibly be done without making oneself a criminal. For what is so unnatural as to turn to the ruin and destruction of good men the eloquence bestowed by Nature for the safety and protection of our fellowmen? And yet, while we should never prosecute the innocent, we need not have scruples against undertaking on occasion the defence of a guilty person, provided he be not infamously depraved and wicked. For people expect it; custom sanctions it; humanity also accepts it. It is always the business of the judge in a trial to find out the truth; it is sometimes the business of the advocate to maintain what is plausible, even if it be not strictly true, though I\xa0should not venture to say this, especially in an ethical treatise, if it were not also the position of Panaetius, that strictest of Stoics. Then, too, briefs for the defence are most likely to bring glory and popularity to the pleader, and all the more so, if ever it falls to him to lend his aid to one who seems to be oppressed and persecuted by the influence of someone in power. This I\xa0have done on many other occasions; and once in particular, in my younger days, I\xa0defended Sextus Roscius of Ameria against the power of Lucius Sulla when he was acting the tyrant. The speech is published, as you know. < ^3.16 \xa0Accordingly, such duties appeal to all men who have a natural disposition to virtue. And when the two Decii or the two Scipios are mentioned as "brave men" or Fabricius is called "the just," it is not at all that the former are quoted as perfect models of courage or the latter as a perfect model of justice, as if we had in one of them the ideal "wise man." For no one of them was wise in the sense in which we wish to have "wise" understood; neither were Marcus Cato and Gaius Laelius wise, though they were so considered and were surnamed "the wise." Not even the famous Seven were "wise." But because of their constant observance of "mean" duties they bore a certain semblance and likeness to wise men. < ^3.25 \xa0In like manner it is more in accord with Nature to emulate the great Hercules and undergo the greatest toil and trouble for the sake of aiding or saving the world, if possible, than to live in seclusion, not only free from all care, but revelling in pleasures and abounding in wealth, while excelling others also in beauty and strength. Thus Hercules denied himself and underwent toil and tribulation for the world, and, out of gratitude for his services, popular belief has given him a place in the council of the gods. The better and more noble, therefore, the character with which a man is endowed, the more does he prefer the life of service to the life of pleasure. Whence it follows that man, if he is obedient to Nature, cannot do harm to his fellow-man. <'' None

46. Hebrew Bible, Daniel, 11.29-11.30, 11.41-11.42, 11.45, 12.1 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Alexander coppersmith • Alexander of Abnoteichos • Alexander the Great • Hellenistic Kings/Rulers, Alexander the Great

Found in books: Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 20; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 464; Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 1; Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 119, 209; Dobroruka (2014), Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature, 152; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 359, 418

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11.29 לַמּוֹעֵד יָשׁוּב וּבָא בַנֶּגֶב וְלֹא־תִהְיֶה כָרִאשֹׁנָה וְכָאַחֲרֹנָה׃' ^11.41 וּבָא בְּאֶרֶץ הַצְּבִי וְרַבּוֹת יִכָּשֵׁלוּ וְאֵלֶּה יִמָּלְטוּ מִיָּדוֹ אֱדוֹם וּמוֹאָב וְרֵאשִׁית בְּנֵי עַמּוֹן׃ ^11.42 וְיִשְׁלַח יָדוֹ בַּאֲרָצוֹת וְאֶרֶץ מִצְרַיִם לֹא תִהְיֶה לִפְלֵיטָה׃ ^11.45 וְיִטַּע אָהֳלֶי אַפַּדְנוֹ בֵּין יַמִּים לְהַר־צְבִי־קֹדֶשׁ וּבָא עַד־קִצּוֹ וְאֵין עוֹזֵר לוֹ׃ ^12.1 וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃^12.1 יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃ ' None

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11.29 At the time appointed he shall return, and come into the south; but it shall not be in the latter time as it was in the former. ^11.30 For ships of Kittim shall come against him, and he shall be cowed, and he shall return, and have indignation against the holy covet, and shall do his pleasure; and he shall return, and have regard unto them that forsake the holy covet. ^11.41 He shall enter also into the beauteous land, and many countries shall be overthrown; but these shall be delivered out of his hand, Edom, and Moab, and the chief of the children of Ammon. ^11.42 He shall stretch forth his hand also upon the countries; and the land of Egypt shall not escape. ^11.45 And he shall plant the tents of his palace between the seas and the beauteous holy mountain; and he shall come to his end, and none shall help him. ^12.1 And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book.' ' None

47. Polybius, Histories, 2.41.9, 3.37.6, 3.37.9-3.37.11, 3.38.2, 3.39.8, 3.58.2, 3.59.3-3.59.4, 5.10.6, 5.101.10, 9.9.9-9.9.10, 9.12.1, 9.34.1, 10.2.8-10.2.13, 10.3, 12.22, 16.28.2 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Alexander the Great • Alexander the Great, as a spreader of Greek culture • Alexander the Great, imitatio Alexandri • Alexander the Great, vanity • Philip V, and Alexander the Great • Polybios, historian, view of Alexander • Scipio Africanus, imitatio of Alexander the Great by

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 315; Baumann and Liotsakis (2022), Reading History in the Roman Empire, 196; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 62, 63, 269, 270; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 62, 63, 269, 270; Miltsios (2023), Leadership and Leaders in Polybius. 13, 15, 16, 39; Mueller (2002), Roman Religion in Valerius Maximus, 70; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 345; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 315; Woolf (2011). Tales of the Barbarians: Ethnography and Empire in the Roman West. 63, 64

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3.37.6 αὗται μὲν οὖν αἱ χῶραι καθολικώτερον θεωρούμεναι τὸν πρὸς τὴν μεσημβρίαν τόπον ἐπέχουσι τῆς καθʼ ἡμᾶς θαλάττης ἀπὸ τῶν ἀνατολῶν ὡς πρὸς τὰς δύσεις. ^3.37.9 ἀπὸ δὲ τοῦ Νάρβωνος καὶ τὰ περὶ τοῦτον Κελτοὶ νέμονται μέχρι τῶν προσαγορευομένων Πυρηναίων ὀρῶν, ἃ διατείνει κατὰ τὸ συνεχὲς ἀπὸ τῆς καθʼ ἡμᾶς θαλάττης ἕως εἰς τὴν ἐκτός. ^3.37.10 τὸ δὲ λοιπὸν μέρος τῆς Εὐρώπης ἀπὸ τῶν προειρημένων ὀρῶν τὸ συνάπτον πρός τε τὰς δύσεις καὶ πρὸς Ἡρακλείους στήλας περιέχεται μὲν ὑπό τε τῆς καθʼ ἡμᾶς καὶ τῆς ἔξω θαλάττης, καλεῖται δὲ τὸ μὲν παρὰ τὴν καθʼ ἡμᾶς παρῆκον ἕως Ἡρακλείων στηλῶν Ἰβηρία, ^3.37.11 τὸ δὲ παρὰ τὴν ἔξω καὶ μεγάλην προσαγορευομένην κοινὴν μὲν ὀνομασίαν οὐκ ἔχει διὰ τὸ προσφάτως κατωπτεῦσθαι, κατοικεῖται δὲ πᾶν ὑπὸ βαρβάρων ἐθνῶν καὶ πολυανθρώπων, ὑπὲρ ὧν ἡμεῖς μετὰ ταῦτα τὸν ^3.38.2 τὸν αὐτὸν τρόπον τὸ μεταξὺ Τανάιδος καὶ Νάρβωνος εἰς τὰς ἄρκτους ἀνῆκον ἄγνωστον ἡμῖν ἕως τοῦ νῦν ἐστιν, ἐὰν μή τι μετὰ ταῦτα πολυπραγμονοῦντες ἱστορήσωμεν. ^3.39.8 καὶ μὴν ἐντεῦθεν ἐπὶ τὴν τοῦ Ῥοδανοῦ διάβασιν περὶ χιλίους ἑξακοσίους· ταῦτα γὰρ νῦν βεβημάτισται καὶ σεσημείωται κατὰ σταδίους ὀκτὼ διὰ Ῥωμαίων ἐπιμελῶς· ^3.58.2 σχεδὸν γὰρ πάντων, εἰ δὲ μή γε, τῶν πλείστων συγγραφέων πεπειραμένων μὲν ἐξηγεῖσθαι τὰς ἰδιότητας καὶ θέσεις τῶν περὶ τὰς ἐσχατιὰς τόπων τῆς καθʼ ἡμᾶς οἰκουμένης, ἐν πολλοῖς δὲ τῶν πλείστων διημαρτηκότων, ^3.59.3 ἐν δὲ τοῖς καθʼ ἡμᾶς τῶν μὲν κατὰ τὴν Ἀσίαν διὰ τὴν Ἀλεξάνδρου δυναστείαν τῶν δὲ λοιπῶν τόπων διὰ τὴν Ῥωμαίων ὑπεροχὴν σχεδὸν ἁπάντων πλωτῶν καὶ πορευτῶν γεγονότων, ^3.59.4 ἀπολελυμένων δὲ καὶ τῶν πρακτικῶν ἀνδρῶν τῆς περὶ τὰς πολεμικὰς καὶ πολιτικὰς πράξεις φιλοτιμίας, ἐκ δὲ τούτων πολλὰς καὶ μεγάλας ἀφορμὰς εἰληφότων εἰς τὸ πολυπραγμονεῖν καὶ φιλομαθεῖν περὶ τῶν προειρημένων, ^5.101.10 τὴν δʼ Ἰταλίαν ἔφη καὶ τὴν ἐκεῖ διάβασιν ἀρχὴν εἶναι τῆς ὑπὲρ τῶν ὅλων ἐπιβολῆς, ἣν οὐδενὶ καθήκειν μᾶλλον ἢ ʼκείνῳ τὸν ^9.9.9 ταῦτα μὲν οὖν οὐχ οὕτως τοῦ Ῥωμαίων ἢ Καρχηδονίων ἐγκωμίου χάριν εἴρηταί μοι — τούτους μὲν γὰρ ἤδη πολλάκις ἐπεσημηνάμην — τὸ δὲ πλεῖον τῶν ἡγουμένων παρʼ ἀμφοτέροις καὶ τῶν μετὰ ταῦτα μελλόντων χειρίζειν παρʼ ἑκάστοις τὰς κοινὰς πράξεις, ^9.9.10 ἵνα τῶν μὲν ἀναμιμνησκόμενοι, τὰ δʼ ὑπὸ τὴν ὄψιν λαμβάνοντες ζηλωταὶ γίνωνται παράβολον ἔχειν τι καὶ κινδυνῶδες, τοὐναντίον ἀσφαλῆ μὲν τὴν τόλμαν, θαυμασίαν δὲ τὴν ἐπίνοιαν, ἀείμνηστον δὲ καὶ καλὴν ἔχει τὴν προαίρεσιν καὶ κατορθωθέντα καὶ διαψευσθέντα παραπλησίως, ἐὰν μόνον σὺν νῷ γένηται τὰ πραττόμενα. Ἄτελλα, ^9.12.1 πολλὴν μὲν ἐπισκέψεως χρείαν ἔχει τὰ συμβαίνοντα περὶ τὰς πολεμικὰς ἐπιβολάς· ἔστι δὲ δυνατὸν ἐν ἑκάστοις αὐτῶν εὐστοχεῖν, ἐὰν σὺν νῷ τις πράττῃ τὸ προτεθέν. ^10.2.8 ἐμοὶ δὲ δοκεῖ Πόπλιος Λυκούργῳ τῷ τῶν Λακεδαιμονίων νομοθέτῃ παραπλησίαν ἐσχηκέναι φύσιν καὶ προαίρεσιν. ^10.2.9 οὔτε γὰρ Λυκοῦργον ἡγητέον δεισιδαιμονοῦντα καὶ πάντα προσέχοντα τῇ Πυθίᾳ συστήσασθαι τὸ Λακεδαιμονίων πολίτευμα, οὔτε Πόπλιον ἐξ ἐνυπνίων ὁρμώμενον καὶ κληδόνων τηλικαύτην περιποιῆσαι τῇ πατρίδι δυναστείαν· ^10.2.10 ἀλλʼ ὁρῶντες ἑκάτεροι τοὺς πολλοὺς τῶν ἀνθρώπων οὔτε τὰ παράδοξα προσδεχομένους ῥᾳδίως οὔτε τοῖς δεινοῖς τολμῶντας παραβάλλεσθαι χωρὶς τῆς ἐκ τῶν θεῶν ἐλπίδος,' '^10.2.12 Πόπλιος δὲ παραπλησίως ἐνεργαζόμενος αἰεὶ δόξαν τοῖς πολλοῖς ὡς μετά τινος θείας ἐπιπνοίας ποιούμενος τὰς ἐπιβολάς, εὐθαρσεστέρους καὶ προθυμοτέρους κατεσκεύαζε τοὺς ὑποταττομένους πρὸς τὰ δεινὰ τῶν ἔργων. ^10.2.13 ὅτι δʼ ἕκαστα μετὰ λογισμοῦ καὶ προνοίας ἔπραττε, καὶ διότι πάντα κατὰ λόγον ἐξέβαινε τὰ τέλη τῶν πράξεων αὐτῷ, δῆλον ἔσται διὰ τῶν λέγεσθαι μελλόντων. ^16.28.2 τὸ δʼ ἐπὶ τέλος ἀγαγεῖν τὸ προτεθὲν καί που καὶ τῆς τύχης ἀντιπιπτούσης συνεκπληρῶσαι τῷ λογισμῷ τὸ τῆς προθυμίας ἐλλιπὲς ἐπʼ ὀλίγων γίνεσθαι.'' None

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3.37.6 \xa0These two divisions of the earth, then, regarded from a general point of view, occupy the part of it which lies to the south of the Mediterranean, reaching from east to west. < ^3.37.9 \xa0The Celts inhabit the country near the Narbo and beyond it as far as the chain of the Pyrenees which stretches in an unbroken line from the Mediterranean to the Outer Sea. < ^3.37.10 \xa0The remaining part of Europe beyond the Pyrenees reaching to its western end and to the Pillars of Hercules is bounded on the one side by the Mediterranean and on the other by the Outer Sea, that portion of which is washed by the Mediterranean as far as the Pillars of Hercules being called Iberia, < ^3.37.11 \xa0while that part which lies along the Outer or Great Sea has no general name, as it has only recently come under notice, but is all densely inhabited by barbarous tribes of whom I\xa0shall speak more particularly on a subsequent occasion. < ^3.38.2 \xa0so that part of Europe which extends to the north between the Don and Narbo is up to now unknown to us, and will remain so unless the curiosity of explorers lead to some discoveries in the future. < ^3.39.8 \xa0From Emporium to Narbo it is about six hundred stades, and from Narbo to the passage of the Rhone about sixteen hundred, this part of the road having now been carefully measured by the Romans and marked with milestones at every eighth stade. < ^3.58.2 \xa0While nearly all authors or at least the greater number have attempted to describe the peculiarities and the situation of the countries at the extremities of the known world, <' "^3.59.3 \xa0But in our own times since, owing to Alexander's empire in Asia and that of the Romans in other parts of the world, nearly all regions have become approachable by sea or land, <" '^3.59.4 \xa0since our men of action in Greece are relieved from the ambitions of a military or political career and have therefore ample means for inquiry and study, < ^5.101.10 \xa0An expedition, however, to Italy was the first step towards the conquest of the world, an enterprise which belonged to none more properly than to himself. And now was the time, after this disaster to the Roman arms. < ^9.9.9 \xa0It is not for the purpose of extolling the Romans or the Carthaginians that I\xa0have offered these remarks â\x80\x94 I\xa0have often had occasion to bestow praise on both peoples â\x80\x94 but rather for the sake of the leaders of both these states, and of all, no matter where, who shall be charged with the conduct of public affairs, <' "^9.9.10 \xa0so that by memory or actual sight of such actions as these, they be moved to emulation, and not shrink from undertaking designs, which may seem indeed to be fraught with risk and peril, but on the contrary are courageous without being hazardous, are admirable in their conception, and their excellence, whether the result be success or failure alike, will deserve to live in men's memories for ever, always provided that all that is done is the result of sound reasoning.\xa0.\xa0.\xa0. Tarentum <" ^9.12.1 \xa0The accidents attendant on military projects require much circumspection, but success is in every case possible if the steps we take to carry out our plan are soundly reasoned out. < ^10.2.8 \xa0To me it seems that the character and principles of Scipio much resembled those of Lycurgus, the Lacedaemonian legislator. < ^10.2.9 \xa0For neither must we suppose that Lycurgus drew up the constitution of Sparta under the influence of superstition and solely prompted by the Pythia, nor that Scipio won such an empire \')" onMouseOut="nd();"for his country by following the suggestion of dreams and omens. < ^10.2.10 \xa0But since both of them saw that most men neither readily accept anything unfamiliar to them, nor venture on great risks without the hope of divine help, Lycurgus made his own scheme more acceptable and more easily believed in by invoking the oracles of the Pythia in support of projects due to himself, < ^10.2.11 1. \xa0Now that I\xa0am about to recount Scipio\'s exploits in Spain, and in short everything that he achieved in his life, I\xa0think it necessary to convey to my readers, in the first place, a notion of his character and natural parts.,2. \xa0For the fact that he was almost the most famous man of all time makes everyone desirous to know what sort of man he was, and what were the natural gifts and the training which enabled him to accomplish so many great actions.,3. \xa0But none can help falling into error and acquiring a mistaken impression of him, as the estimate of those who have given us their views about him is very wide of the truth.,4. \xa0That what I\xa0myself state here is sound will be evident to all who by means of my narrative are able to appreciate the most glorious and hazardous of his exploits.,5. \xa0As for all other writers, they represent him as a man favoured by fortune, who always owed the most part of his success to the unexpected and to mere chance,,6. \xa0such men being, in their opinion, more divine and more worthy of admiration than those who always act by calculation. They are not aware that one of the two things deserves praise and the other only congratulation, the latter being common to ordinary men,,7. \xa0whereas what is praiseworthy belongs alone to men of sound judgement and mental ability, whom we should consider to be the most divine and most beloved by the gods.,8. \xa0To me it seems that the character and principles of Scipio much resembled those of Lycurgus, the Lacedaemonian legislator.,9. \xa0For neither must we suppose that Lycurgus drew up the constitution of Sparta under the influence of superstition and solely prompted by the Pythia, nor that Scipio won such an empire \')" onMouseOut="nd();"for his country by following the suggestion of dreams and omens.,10. \xa0But since both of them saw that most men neither readily accept anything unfamiliar to them, nor venture on great risks without the hope of divine help, Lycurgus made his own scheme more acceptable and more easily believed in by invoking the oracles of the Pythia in support of projects due to himself,,12. \xa0while Scipio similarly made the men under his command more sanguine and more ready to face perilous enterprises by instilling into them the belief that his projects were divinely inspired.,13. \xa0That everything he did was done with calculation and foresight, and that all his enterprises fell out as he had reckoned, will be clear from what I\xa0am about to say. ^10.2.12 \xa0while Scipio similarly made the men under his command more sanguine and more ready to face perilous enterprises by instilling into them the belief that his projects were divinely inspired. < ^10.2.13 \xa0That everything he did was done with calculation and foresight, and that all his enterprises fell out as he had reckoned, will be clear from what I\xa0am about to say. < ^10.3 1. \xa0It is generally agreed that Scipio was beneficent and magimous, but that he was also shrewd and discreet with a mind always concentrated on the object he had in view would be conceded by none except those who associated with him and to whom his character stood clearly revealed.,2. \xa0One of these was Gaius Laelius, who from his youth up to the end had participated in his every word and deed, and who has produced the above impression upon myself, as his account seems both probable on the face of it and in accordance with the actual performances of Scipio.,3. \xa0For he tells us that Scipio first distinguished himself on the occasion of the cavalry engagement between his father and Hannibal in the neighbourhood of the\xa0Po.,4. \xa0He was at the time seventeen years of age, this being his first campaign, and his father had placed him in command of a picked troop of horse in order to ensure his safety, but when he caught sight of his father in the battle, surrounded by the enemy and escorted only by two or three horsemen and dangerously wounded,,5. \xa0he at first endeavoured to urge those with him to go to the rescue, but when they hung back for a time owing to the large numbers of the enemy round them, he is said with reckless daring to have charged the encircling force alone.,6. \xa0Upon the rest being now forced to attack, the enemy were terror-struck and broke up, and Publius Scipio, thus unexpectedly delivered, was the first to salute his son in the hearing of all as his preserver.,7. \xa0Having by this service gained a universally acknowledged reputation for bravery, he in subsequent times refrained from exposing his person without sufficient reason, when his country reposed her hopes of success on him â\x80\x94 conduct characteristic not of a commander who relies on luck, but on one gifted with intelligence. ^16.28.2 \xa0those who have succeeded in bringing their designs to a conclusion, and even when fortune has been adverse to them, have compensated for deficiency in ardour by the exercise of reason, are few. <' ' None

48. Septuagint, 1 Maccabees, 1.5, 1.11, 2.54, 6.8, 7.21, 8.5, 8.17, 10.15-10.21, 10.25-10.45, 10.61, 11.17, 11.21, 11.25, 11.28, 11.30-11.37, 11.42-11.43, 13.11, 13.37, 13.42, 14.5, 14.12-14.15, 14.27-14.28, 14.33-14.44, 14.47 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Alexander • Alexander (the Great), annexes Samaria to Judea (according to Pseudo-Hecataeus) • Alexander (the Great), settles Jews in Alexandria • Alexander Balas • Alexander Jannaeus • Alexander Jannaeus, saved from Ptolemaic occupation by Egyptian Jews • Alexander Janneus • Alexander Zabinas • Alexander the Great • Alexander the Great see Hellenistic Kings/\nAlexandria" • Alexander, Tiberius Julius • Alexandria, Jews settled in by Alexander • Balas, Alexander • Hasmoneans, Alexander Jannaeus • Samaria (region), annexation to Judea by Alexander

Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 114, 116, 117, 118, 119, 134, 243, 278; Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 44; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 299, 340, 1053, 1081; Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 209; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 21, 47; Gera (2014), Judith, 43, 161, 175, 389, 397; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 121, 139, 140, 141, 142, 143, 227; Levine (2005), The Ancient Synagogue, The First Thousand Years, 125; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 258; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 287; Schwartz (2008), 2 Maccabees, 13, 404; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 222; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 151; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 165, 232

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1.5 After this he fell sick and perceived that he was dying. ^1.11 In those days lawless men came forth from Israel, and misled many, saying, "Let us go and make a covet with the Gentiles round about us, for since we separated from them many evils have come upon us." ^2.54 Phinehas our father, because he was deeply zealous, received the covet of everlasting priesthood. ^6.8 When the king heard this news, he was astounded and badly shaken. He took to his bed and became sick from grief, because things had not turned out for him as he had planned. ^7.21 Alcimus strove for the high priesthood, ^8.5 Philip, and Perseus king of the Macedonians, and the others who rose up against them, they crushed in battle and conquered. ^8.17 So Judas chose Eupolemus the son of John, son of Accos, and Jason the son of Eleazar, and sent them to Rome to establish friendship and alliance, ^10.15 Now Alexander the king heard of all the promises which Demetrius had sent to Jonathan, and men told him of the battles that Jonathan and his brothers had fought, of the brave deeds that they had done, and of the troubles that they had endured. ^10.16 So he said, "Shall we find another such man? Come now, we will make him our friend and ally." ^10.17 And he wrote a letter and sent it to him, in the following words: ^10.18 King Alexander to his brother Jonathan, greeting. ^10.19 We have heard about you, that you are a mighty warrior and worthy to be our friend. ^10.20 And so we have appointed you today to be the high priest of your nation; you are to be called the kings friend" (and he sent him a purple robe and a golden crown) "and you are to take our side and keep friendship with us." ^10.21 So Jonathan put on the holy garments in the seventh month of the one hundred and sixtieth year, at the feast of tabernacles, and he recruited troops and equipped them with arms in abundance. ^10.25 So he sent a message to them in the following words:"King Demetrius to the nation of the Jews, greeting. ^10.26 Since you have kept your agreement with us and have continued your friendship with us, and have not sided with our enemies, we have heard of it and rejoiced. ^10.27 And now continue still to keep faith with us, and we will repay you with good for what you do for us. ^10.28 We will grant you many immunities and give you gifts. ^10.29 And now I free you and exempt all the Jews from payment of tribute and salt tax and crown levies, ^10.30 and instead of collecting the third of the grain and the half of the fruit of the trees that I should receive, I release them from this day and henceforth. I will not collect them from the land of Judah or from the three districts added to it from Samaria and Galilee, from this day and for all time. ^10.31 And let Jerusalem and her environs, her tithes and her revenues, be holy and free from tax. ^10.32 I release also my control of the citadel in Jerusalem and give it to the high priest, that he may station in it men of his own choice to guard it. ^10.33 And every one of the Jews taken as a captive from the land of Judah into any part of my kingdom, I set free without payment; and let all officials cancel also the taxes on their cattle. ^10.34 And all the feasts and sabbaths and new moons and appointed days, and the three days before a feast and the three after a feast -- let them all be days of immunity and release for all the Jews who are in my kingdom. ^10.35 No one shall have authority to exact anything from them or annoy any of them about any matter. ^10.36 Let Jews be enrolled in the kings forces to the number of thirty thousand men, and let the maintece be given them that is due to all the forces of the king. ^10.37 Let some of them be stationed in the great strongholds of the king, and let some of them be put in positions of trust in the kingdom. Let their officers and leaders be of their own number, and let them live by their own laws, just as the king has commanded in the land of Judah. ^10.38 As for the three districts that have been added to Judea from the country of Samaria, let them be so annexed to Judea that they are considered to be under one ruler and obey no other authority but the high priest. ^10.39 Ptolemais and the land adjoining it I have given as a gift to the sanctuary in Jerusalem, to meet the necessary expenses of the sanctuary. ^10.40 I also grant fifteen thousand shekels of silver yearly out of the kings revenues from appropriate places. ^10.41 And all the additional funds which the government officials have not paid as they did in the first years, they shall give from now on for the service of the temple. ^10.42 Moreover, the five thousand shekels of silver which my officials have received every year from the income of the services of the temple, this too is canceled, because it belongs to the priests who minister there. ^10.43 And whoever takes refuge at the temple in Jerusalem, or in any of its precincts, because he owes money to the king or has any debt, let him be released and receive back all his property in my kingdom. ^10.44 Let the cost of rebuilding and restoring the structures of the sanctuary be paid from the revenues of the king. ^10.45 And let the cost of rebuilding the walls of Jerusalem and fortifying it round about, and the cost of rebuilding the walls in Judea, also be paid from the revenues of the king." ^10.61 A group of pestilent men from Israel, lawless men, gathered together against him to accuse him; but the king paid no attention to them. ^11.17 And Zabdiel the Arab cut off the head of Alexander and sent it to Ptolemy. ^11.21 But certain lawless men who hated their nation went to the king and reported to him that Jonathan was besieging the citadel. ^11.25 Although certain lawless men of his nation kept making complaints against him, ^11.28 Then Jonathan asked the king to free Judea and the three districts of Samaria from tribute, and promised him three hundred talents. ^11.30 King Demetrius to Jonathan his brother and to the nation of the Jews, greeting. ^11.31 This copy of the letter which we wrote concerning you to Lasthenes our kinsman we have written to you also, so that you may know what it says. ^11.32 `King Demetrius to Lasthenes his father, greeting. ^11.33 To the nation of the Jews, who are our friends and fulfil their obligations to us, we have determined to do good, because of the good will they show toward us. ^11.34 We have confirmed as their possession both the territory of Judea and the three districts of Aphairema and Lydda and Rathamin; the latter, with all the region bordering them, were added to Judea from Samaria. To all those who offer sacrifice in Jerusalem, we have granted release from the royal taxes which the king formerly received from them each year, from the crops of the land and the fruit of the trees. ^11.35 And the other payments henceforth due to us of the tithes, and the taxes due to us, and the salt pits and the crown taxes due to us -- from all these we shall grant them release. ^11.36 And not one of these grants shall be canceled from this time forth for ever. ^11.37 Now therefore take care to make a copy of this, and let it be given to Jonathan and put up in a conspicuous place on the holy mountain." ^11.42 And Demetrius sent this message to Jonathan, "Not only will I do these things for you and your nation, but I will confer great honor on you and your nation, if I find an opportunity. ^11.43 Now then you will do well to send me men who will help me, for all my troops have revolted." ^13.11 He sent Jonathan the son of Absalom to Joppa, and with him a considerable army; he drove out its occupants and remained there. ^13.37 We have received the gold crown and the palm branch which you sent, and we are ready to make a general peace with you and to write to our officials to grant you release from tribute. ^13.42 and the people began to write in their documents and contracts, "In the first year of Simon the great high priest and commander and leader of the Jews." ^14.5 To crown all his honors he took Joppa for a harbor,and opened a way to the isles of the sea. ^14.12 Each man sat under his vine and his fig tree,and there was none to make them afraid. ^14.13 No one was left in the land to fight them,and the kings were crushed in those days. ^14.14 He strengthened all the humble of his people;he sought out the law,and did away with every lawless and wicked man. ^14.28 in Asaramel, in the great assembly of the priests and the people and the rulers of the nation and the elders of the country, the following was proclaimed to us: ^14.33 He fortified the cities of Judea, and Beth-zur on the borders of Judea, where formerly the arms of the enemy had been stored, and he placed there a garrison of Jews. ^14.34 He also fortified Joppa, which is by the sea, and Gazara, which is on the borders of Azotus, where the enemy formerly dwelt. He settled Jews there, and provided in those cities whatever was necessary for their restoration. ^14.35 The people saw Simons faithfulness and the glory which he had resolved to win for his nation, and they made him their leader and high priest, because he had done all these things and because of the justice and loyalty which he had maintained toward his nation. He sought in every way to exalt his people. ^14.36 And in his days things prospered in his hands, so that the Gentiles were put out of the country, as were also the men in the city of David in Jerusalem, who had built themselves a citadel from which they used to sally forth and defile the environs of the sanctuary and do great damage to its purity. ^14.37 He settled Jews in it, and fortified it for the safety of the country and of the city, and built the walls of Jerusalem higher. ^14.38 In view of these things King Demetrius confirmed him in the high priesthood, ^14.39 and he made him one of the kings friends and paid him high honors. ^14.40 For he had heard that the Jews were addressed by the Romans as friends and allies and brethren, and that the Romans had received the envoys of Simon with honor. ^14.41 And the Jews and their priests decided that Simon should be their leader and high priest for ever, until a trustworthy prophet should arise, ^14.42 and that he should be governor over them and that he should take charge of the sanctuary and appoint men over its tasks and over the country and the weapons and the strongholds, and that he should take charge of the sanctuary, ^14.43 and that he should be obeyed by all, and that all contracts in the country should be written in his name, and that he should be clothed in purple and wear gold. ^14.44 And none of the people or priests shall be permitted to nullify any of these decisions or to oppose what he says, or to convene an assembly in the country without his permission, or to be clothed in purple or put on a gold buckle. ^14.47 So Simon accepted and agreed to be high priest, to be commander and ethnarch of the Jews and priests, and to be protector of them all.' ' None

49. Septuagint, 2 Maccabees, 1.1-1.9, 2.18, 2.29, 3.9, 3.29, 3.33-3.34, 4.16-4.17, 4.30, 4.35, 4.38, 5.17-5.20, 6.8, 6.12-6.17, 11.24, 15.14-15.16 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Alexander • Alexander Balas • Alexander Jannaeus • Alexander Jannaeus, as leader of all Jews • Alexander Polyhistor • Alexander the Great • Alexander the Great see Hellenistic Kings/\nAlexandria" • Alexander the Great,as New Dionysos • Balas, Alexander

Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 236; Bernabe et al. (2013), Redefining Dionysos, 455; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 430, 452, 455, 457, 1066, 1081; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 223; Corley (2002), Ben Sira's Teaching on Friendship, 14; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 143; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 173; Schwartz (2008), 2 Maccabees, 160, 168, 226, 353, 461; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 110

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1.1 The Jewish brethren in Jerusalem and those in the land of Judea, To their Jewish brethren in Egypt, Greeting, and good peace.'" "^1.2 May God do good to you, and may he remember his covet with Abraham and Isaac and Jacob, his faithful servants.'" '^1.3 May he give you all a heart to worship him and to do his will with a strong heart and a willing spirit."' "^1.4 May he open your heart to his law and his commandments, and may he bring peace.'" "^1.5 May he hear your prayers and be reconciled to you, and may he not forsake you in time of evil.'" '^1.6 We are now praying for you here."' "^1.7 In the reign of Demetrius, in the one hundred and sixty-ninth year, we Jews wrote to you, in the critical distress which came upon us in those years after Jason and his company revolted from the holy land and the kingdom'" "^1.8 and burned the gate and shed innocent blood. We besought the Lord and we were heard, and we offered sacrifice and cereal offering, and we lighted the lamps and we set out the loaves.'" "^1.9 And now see that you keep the feast of booths in the month of Chislev, in the one hundred and eighty-eighth year.'" "^2.18 as he promised through the law. For we have hope in God that he will soon have mercy upon us and will gather us from everywhere under heaven into his holy place, for he has rescued us from great evils and has purified the place.'" "^2.29 For as the master builder of a new house must be concerned with the whole construction, while the one who undertakes its painting and decoration has to consider only what is suitable for its adornment, such in my judgment is the case with us.'" "^3.9 When he had arrived at Jerusalem and had been kindly welcomed by the high priest of the city, he told about the disclosure that had been made and stated why he had come, and he inquired whether this really was the situation.'" "^3.29 While he lay prostrate, speechless because of the divine intervention and deprived of any hope of recovery,'" "^3.33 While the high priest was making the offering of atonement, the same young men appeared again to Heliodorus dressed in the same clothing, and they stood and said, 'Be very grateful to Onias the high priest, since for his sake the Lord has granted you your life.'" "^3.34 And see that you, who have been scourged by heaven, report to all men the majestic power of God.'Having said this they vanished.'" "^4.16 For this reason heavy disaster overtook them, and those whose ways of living they admired and wished to imitate completely became their enemies and punished them.'" '^4.17 For it is no light thing to show irreverence to the divine laws -- a fact which later events will make clear."' "^4.30 While such was the state of affairs, it happened that the people of Tarsus and of Mallus revolted because their cities had been given as a present to Antiochis, the king's concubine.'" "^4.35 For this reason not only Jews, but many also of other nations, were grieved and displeased at the unjust murder of the man.'" "^4.38 and inflamed with anger, he immediately stripped off the purple robe from Andronicus, tore off his garments, and led him about the whole city to that very place where he had committed the outrage against Onias, and there he dispatched the bloodthirsty fellow. The Lord thus repaid him with the punishment he deserved.'" "^5.17 Antiochus was elated in spirit, and did not perceive that the Lord was angered for a little while because of the sins of those who dwelt in the city, and that therefore he was disregarding the holy place.'" "^5.18 But if it had not happened that they were involved in many sins, this man would have been scourged and turned back from his rash act as soon as he came forward, just as Heliodorus was, whom Seleucus the king sent to inspect the treasury.'" "^5.19 But the Lord did not choose the nation for the sake of the holy place, but the place for the sake of the nation.'" '^5.20 Therefore the place itself shared in the misfortunes that befell the nation and afterward participated in its benefits; and what was forsaken in the wrath of the Almighty was restored again in all its glory when the great Lord became reconciled."' "^6.8 At the suggestion of Ptolemy a decree was issued to the neighboring Greek cities, that they should adopt the same policy toward the Jews and make them partake of the sacrifices,'" "^6.12 Now I urge those who read this book not to be depressed by such calamities, but to recognize that these punishments were designed not to destroy but to discipline our people.'" "^6.13 In fact, not to let the impious alone for long, but to punish them immediately, is a sign of great kindness.'" "^6.14 For in the case of the other nations the Lord waits patiently to punish them until they have reached the full measure of their sins; but he does not deal in this way with us,'" '^6.15 in order that he may not take vengeance on us afterward when our sins have reached their height."' "^6.16 Therefore he never withdraws his mercy from us. Though he disciplines us with calamities, he does not forsake his own people.'" '^6.17 Let what we have said serve as a reminder; we must go on briefly with the story." ^11.24 We have heard that the Jews do not consent to our father\'s change to Greek customs but prefer their own way of living and ask that their own customs be allowed them."' "^15.14 And Onias spoke, saying, 'This is a man who loves the brethren and prays much for the people and the holy city, Jeremiah, the prophet of God.'" "^15.15 Jeremiah stretched out his right hand and gave to Judas a golden sword, and as he gave it he addressed him thus:'" "^15.16 Take this holy sword, a gift from God, with which you will strike down your adversaries.'" " None

50. Septuagint, Judith, 1.9, 10.3-10.7, 15.8 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Alexander (III) the Great • Alexander Balas • Alexander Jannaeus • Alexander Janneus • Alexander the Great • debt-slavery, edict of Tiberius Julius Alexander

Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 21; Gera (2014), Judith, 57, 160, 175, 385; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 106; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 201

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1.9 and all who were in Samaria and its surrounding towns, and beyond the Jordan as far as Jerusalem and Bethany and Chelous and Kadesh and the river of Egypt, and Tahpanhes and Raamses and the whole land of Goshen, ' "^10.3 and she removed the sackcloth which she had been wearing, and took off her widow's garments, and bathed her body with water, and anointed herself with precious ointment, and combed her hair and put on a tiara, and arrayed herself in her gayest apparel, which she used to wear while her husband Manasseh was living. " '^10.4 And she put sandals on her feet, and put on her anklets and bracelets and rings, and her earrings and all her ornaments, and made herself very beautiful, to entice the eyes of all men who might see her. ^10.5 And she gave her maid a bottle of wine and a flask of oil, and filled a bag with parched grain and a cake of dried fruit and fine bread; and she wrapped up all her vessels and gave them to her to carry. ^10.6 Then they went out to the city gate of Bethulia, and found Uzziah standing there with the elders of the city, Chabris and Charmis. ^10.7 When they saw her, and noted how her face was altered and her clothing changed, they greatly admired her beauty, and said to her, ^15.8 Then Joakim the high priest, and the senate of the people of Israel who lived at Jerusalem, came to witness the good things which the Lord had done for Israel, and to see Judith and to greet her. '' None

51. Septuagint, Wisdom of Solomon, 2.2 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Alexander Janneus • Alexander coppersmith

Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 123; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 359

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2.2 Alien nations ascended Thine altar, They trampled (it) proudly with their sandals; ^2.2 Because we were born by mere chance,and hereafter we shall be as though we had never been;because the breath in our nostrils is smoke,and reason is a spark kindled by the beating of our hearts.'' None

52. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Scipio Africanus, imitatio of Alexander the Great by

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 321; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 321

53. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Alexander of Aphrodisias • Alexander of Aphrodisias, on deliberation (βούλευσις) • Alexander of Aphrodisias, on virtue (ἀρετή) • Alexander of Aphrodisias, on what is up to us (ἐφ’ ἡμῖν) • necessity ἀνάγκη, Alexander of Aphrodisias on • up to us/depending on us/in our power (ἐφ’ ἡμῖν), Alexander of Aphrodisias on • virtue (ἀρετή, virtus), Alexander of Aphrodisias on

Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 145, 147; Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 43; Maso (2022), CIcero's Philosophy, 84

54. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Scipio Africanus, imitatio of Alexander the Great by

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299, 316; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299, 316

55. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Alexander Polyhistor • Scipio Africanus, imitatio of Alexander the Great by

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 298, 299, 316, 317, 318, 321; Bryan (2018), Authors and Authorities in Ancient Philosophy, 164; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 298, 299, 316, 317, 318, 321; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 164

56. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Alexander the Great

Found in books: Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 65, 148; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 91

57. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Alexander the Great • Alexander the Great, and the Alexander Mosaic • Alexander the Great, repatriates Greek art from Persia

Found in books: Rosa and Santangelo (2020), Cicero and Roman Religion: Eight Studies, 61; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 53, 54

58. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Scipio Africanus, imitatio of Alexander the Great by

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 324; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 324

59. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Scipio Africanus, imitatio of Alexander the Great by

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 290, 313, 321; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 290, 313, 321

60. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Scipio Africanus, imitatio of Alexander the Great by

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299

61. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Alexander Polyhistor • Alexander of Aphrodisias • Alexander of Aphrodisias, Aristotelian, Proairesis involved in all action that is upto us • Alexander of Aphrodisias, Aristotelian, Soul is a form and capacity, not a blend, or harmony, but supervenes on a blend • Alexander the Great • Mantissa (Alexander) • Nussbaum, M., On Fate (Alexander) • Scipio Africanus, imitatio of Alexander the Great by

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299, 321; Bryan (2018), Authors and Authorities in Ancient Philosophy, 164; Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 19; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 245; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 267, 332; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299, 321; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 164; Xinyue (2022), Politics and Divinization in Augustan Poetry, 140

62. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Alexander the Great • Hellenistic Kings/Rulers, Alexander the Great

Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 434; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 95

63. Anon., Sibylline Oracles, 3.350-3.380, 3.388-3.410 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • Alexander the Great • Marcus Alexander

Found in books: Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 189, 190; Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 145; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 195; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 195; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 108

sup>
3.350 350 In the great God's pure laws, when he shall lift" '^3.351 Thy wearied knee upright unto the light. ^3.352 And then will God from heaven send a king ^3.353 To judge each man in blood and light of fire. ^3.354 There is a royal tribe, the race of which ^3.355 355 Shall be unfailing; and as times revolve ^3.356 This race shall bear rule and begin to build' "^3.357 God's temple new. And all the Persian king" '^3.358 Shall aid with bronze and gold and well-wrought iron. ^3.359 For God himself will give the holy dream ^3.360 360 By night. And then the temple shall again ^3.361 Be, as it was before. . . . ^3.362 Now when my soul had rest from inspired song, ^3.363 And I prayed the great Father for a rest ^3.364 From constraint; even in my heart again ^3.365 365 Was set a message of the mighty God ^3.366 And he bade me proclaim through all the earth ^3.367 And plant in royal minds things yet to be. ^3.368 And in my mind God put this first to say ^3.369 How many lamentable suffering ^3.370 370 The Immortal purposed upon Babylon ^3.371 Because she his great temple had destroyed. ^3.372 Alas, alas for thee! O Babylon, ^3.373 And for the offspring of the Assyrian men! ^3.374 Through all the earth the rush of sinful men ^3.375 375 Shall some time come, and shout of mortal men ^3.376 And stroke of the great God, who inspires songs, ^3.377 Shall ruin every land. For high in air to thee ^3.378 O Babylon, shall it come from above, ^3.379 And out of heaven from holy ones to thee ^3.380 380 Shall it come down, and the soul in thy children ^3.388 And dreadful, to thy homes, which thou didst hope ^3.389 Might never fall on thee. For through thy midst ^3.390 390 A sword shall pass, and scattering and death ^3.391 And famine shall prevail until of king ^3.392 The seventh generation, and then cease. ^3.393 Alas for thee, O land of Gog and Magog ^3.394 In the midst of the rivers of Ethiopia! ^3.395 395 What pouring out of blood shalt thou receive, ^3.396 And house of judgment among men be called, ^3.397 And thy land of much dew shall drink black blood! ^3.398 Alas for thee, O Libya, and alas, ^3.399 Both sea and land! O daughters of the west, ^3.400 400 So shall ye come unto a bitter day. ^3.401 And ye shall come pursued by grievous strife, ^3.402 Dreadful and grievous; there shall be again ^3.403 A dreadful judgment, and ye all shall come ^3.404 By force unto destruction, for ye tore ^3.405 405 In pieces the great house of the Immortal, ^3.406 And with iron teeth ye chewed it dreadfully. ^3.407 Therefore shalt thou then look upon thy land ^3.408 Full of the dead, some of them fallen by war ^3.409 And by the demon of all violence, ^3.410 410 Famine and plague, and some by barbarous foes.' " None

64. Diodorus Siculus, Historical Library, 1.10, 1.28-1.29, 1.42.1, 1.43-1.45, 1.44.1, 1.47, 1.54-1.58, 1.90, 1.96-1.98, 2.13.4, 2.21, 2.23, 2.36-2.39, 2.41-2.42, 3.17, 3.34, 3.64.6, 11.14.4, 14.51.1, 14.80.2, 16.93-16.94, 17.3.2, 17.15.2-17.15.4, 17.16.3-17.16.4, 17.17.3-17.17.4, 17.35, 17.40.5, 17.41.1-17.41.2, 17.41.5-17.41.8, 17.42.6, 17.50-17.52, 17.52.5, 17.77.4-17.77.7, 17.84.1, 17.108, 17.109.2-17.109.3, 18.8.4, 18.56.4, 18.56.6, 18.66.2, 19.78.4, 20.46.2 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Achaemenids, and Alexander the Great • Alexander • Alexander (III) the Great • Alexander (the Great) • Alexander (the Great), in India • Alexander I the Philhellene • Alexander III • Alexander III (the Great) of Macedon, royal banquets • Alexander III (‘the Great’) of Macedon • Alexander III (‘the Great’) of Macedon, and musical contests • Alexander III (‘the Great’) of Macedon, and theatre construction • Alexander III (‘the Great’) of Macedon, and theatre festivals • Alexander III of Macedon vii, • Alexander IV • Alexander IV of Macedon • Alexander Polyhistor • Alexander Polyhistor, Freudenthal, J. • Alexander Romance • Alexander Romance, IX • Alexander of Abonuteichus • Alexander of Epirus • Alexander the Great • Alexander the Great, • Alexander the Great, Persians • Alexander the Great, Susa • Alexander the Great, ix • Alexander the Great, visions sent by gods • Alexander the Great,, and the battle of Issus • Alexander, son of Polyperchon • Alexandria, Jews settled in by Alexander • Chares (biographer), on Alexander’s banquets • Darius,, defeat of by Alexander • Orientalizing, as behavior of Alexander the Great • Persians, Alexander the Great and • army of Alexander the Great, and intermarriage • army of Alexander the Great, and mutiny • colonies, established by Alexander the Great • couches, Alexander’s banquets • fatherhood, divine, in Alexander Romance • historians, of Alexander • intermarriage, Alexander the Great and • luxury/softness motif, applied to Alexander the Great • nan, Alexander the Great • proskynesis, at court of Alexander the Great

Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 93, 96, 106, 114, 126, 136, 141, 172, 173, 369, 399; Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 69, 203, 296; Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 256, 259; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 342; Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 121, 124, 146, 149; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 233; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 182; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 161; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 26, 32; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 225, 355, 361, 365; Gruen (2011), Rethinking the Other in Antiquity, 67, 68, 70, 73, 270; Hau (2017), Moral History from Herodotus to Diodorus Siculus, 91, 117, 118, 150; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 38, 177; Hubbard (2014), A Companion to Greek and Roman Sexualities, 116; Johnston (2008), Ancient Greek Divination, 169; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 144, 145; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 144, 145; Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 52; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 122, 152; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 149; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 302; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 250, 251; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 141; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 45; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 77; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 195; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 195; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 15; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 44; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 247; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 49; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 25431; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 246; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 163; Wilding (2022), Reinventing the Amphiareion at Oropos, 81, 150

2.13 1. \xa0After Semiramis had made an end of her building operations she set forth in the direction of Media with a great force. And when she had arrived at the mountain known as Bagistanus, she encamped near it and laid out a park, which had a circumference of twelve stades and, being situated in the plain, contained a great spring by means of which her plantings could be irrigated.,2. \xa0The Bagistanus mountain is sacred to Zeus and on the side facing the park has sheer cliffs which rise to a height of seventeen stades. The lowest part of these she smoothed off and engraved thereon a likeness of herself with a\xa0hundred spearmen at her side. And she also put this inscription on the cliff in Syrian letters: "Semiramis, with the pack-saddles of the beasts of burden in her army, built up a mound from the plain and thereby climbed this precipice, even to this very ridge.",3. \xa0Setting forth from that place and arriving at the city of Chauon in Media, she noticed on a certain high plateau a rock both of striking height and mass. Accordingly, she laid out there another park of great size, putting the rock in the middle of it, and on the rock she erected, to satisfy her taste for luxury, some very costly buildings from which she used to look down both upon her plantings in the park and on the whole army encamped on the plain.,4. \xa0In this place she passed a long time and enjoyed to the full every device that contributed to luxury; she was unwilling, however, to contract a lawful marriage, being afraid that she might be deprived of her supreme position, but choosing out the most handsome of the soldiers she consorted with them and then made away with all who had lain with her.,5. \xa0After this she advanced in the direction of Ecbatana and arrived at the mountain called Zarcaeus; and since this extended many stades and was full of cliffs and chasms it rendered the journey round a long one. And so she became ambitious both to leave an immortal monument of herself and at the same time to shorten her way; consequently she cut through the cliffs, filled up the low places, and thus at great expense built a short road, which to this day is called the road of Semiramis.,6. \xa0Upon arriving at Ecbatana, a city which lies in the plain, she built in it an expensive palace and in every other way gave rather exceptional attention to the region. For since the city had no water supply and there was no spring in its vicinity, she made the whole of it well watered by bringing to it with much hardship and expense an abundance of the purest water.,7. \xa0For at a distance from Ecbatana of about twelve stades is a mountain, which is called Orontes and is unusual for its ruggedness and enormous height, since the ascent, straight to its summit, is twenty-five stades. And since a great lake, which emptied into a river, lay on the other side, she made a cutting through the base of this mountain.,8. \xa0The tunnel was fifteen feet wide and forty feet high; and through it she brought in the river which flowed from the lake, and filled the city with water. Now this is what she did in Media.' '17.52 1. \xa0He decided to found a great city in Egypt, and gave orders to the men left behind with this mission to build the city between the marsh and the sea. He laid out the site and traced the streets skilfully and ordered that the city should be called after him Alexandria.,2. \xa0It was conveniently situated near the harbour of Pharos, and by selecting the right angle of the streets, Alexander made the city breathe with the etesian winds so that as these blow across a great expanse of sea, they cool the air of the town, and so he provided its inhabitants with a moderate climate and good health.,3. \xa0Alexander also laid out the walls so that they were at once exceedingly large and marvellously strong. Lying between a great marsh and the sea, it affords by land only two approaches, both narrow and very easily blocked. In shape, it is similar to a chlamys, and it is approximately bisected by an avenue remarkable for its size and beauty. From gate to gate it runs a distance of forty furlongs; it is a plethron in width, and is bordered throughout its length with rich faÃ§ades of houses and temples.,4. \xa0Alexander gave orders to build a palace notable for its size and massiveness. And not only Alexander, but those who after him ruled Egypt down to our own time, with few exceptions have enlarged this with lavish additions.,5. \xa0The city in general has grown so much in later times that many reckon it to be the first city of the civilized world, and it is certainly far ahead of all the rest in elegance and extent and riches and luxury.,6. \xa0The number of its inhabitants surpasses that of those in other cities. At the time when we were in Egypt, those who kept the census returns of the population said that its free residents were more than three hundred thousand, and that the king received from the revenues of the country more than six thousand talents.,7. \xa0However that may be, King Alexander charged certain of his Friends with the construction of Alexandria, settled all the affairs of Egypt, and returned with his army to Syria.^1.10 1. \xa0Now the Egyptians have an account like this: When in the beginning the universe came into being, men first came into existence in Egypt, both because of the favourable climate of the land and because of the nature of the Nile. For this stream, since it produces much life and provides a spontaneous supply of food, easily supports whatever living things have been engendered; for both the root of the reed and the lotus, as well as the Egyptian bean and corsaeon, as it is called, and many other similar plants, supply the race of men with nourishment all ready for use.,2. \xa0As proof that animal life appeared first of all in their land they would offer the fact that even at the present day the soil of the Thebaid at certain times generates mice in such numbers and of such size as to astonish all who have witnessed the phenomenon; for some of them are fully formed as far as the breast and front feet and are able to move, while the rest of the body is unformed, the clod of earth still retaining its natural character.,3. \xa0And from this fact it is manifest that, when the world was first taking shape, the land of Egypt could better than any other have been the place where mankind came into being because of the well-tempered nature of its soil; for even at the present time, while the soil of no other country generates any such things, in it alone certain living creatures may be seen coming into being in a marvellous fashion.,4. \xa0In general, he says that if in the flood which occurred in the time of Deucalion most living things were destroyed, it is probable that the inhabitants of southern Egypt survived rather than any others, since their country is rainless for the most part; or if, as some maintain, the destruction of living things was complete and the earth then brought forth again new forms of animals, nevertheless, even on such a supposition the first genesis of living things fittingly attaches to this country.,5. \xa0For when the moisture from the abundant rains, which fell among other peoples, was mingled with the intense heat which prevails in Egypt itself, it is reasonable to suppose that the air became very well tempered for the first generation of all living things.,6. \xa0Indeed, even in our day during the inundations of Egypt the generation of forms of animal life can clearly be seen taking place in the pools which remain the longest;,7. \xa0for, whenever the river has begun to recede and the sun has thoroughly dried the surface of the slime, living animals, he says, take shape, some of them fully formed, but some only half so and still actually united with the very earth. ^1.28 1. \xa0Now the Egyptians say that also after these events a great number of colonies were spread from Egypt over all the inhabited world. To Babylon, for instance, colonists were led by Belus, who was held to be the son of Poseidon and Libya; and after establishing himself on the Euphrates river he appointed priests, called Chaldaeans by the Babylonians, who were exempt from taxation and free from every kind of service to the state, as are the priests of Egypt; and they also make observations of the stars, following the example of the Egyptian priests, physicists, and astrologers.,2. \xa0They say also that those who set forth with Danaus, likewise from Egypt, settled what is practically the oldest city in Greece, Argos, and that the nation of the Colchi in Pontus and that of the Jews, which lies between Arabia and Syria, were founded as colonies by certain emigrants from their country;,3. \xa0and this is the reason why it is a long-established institution among these two peoples to circumcise their male children, the custom having been brought over from Egypt.,4. \xa0Even the Athenians, they say, are colonists from SaÃ¯s in Egypt, and they undertake to offer proofs of such a relationship; for the Athenians are the only Greeks who call their city "Asty," a name brought over from the city Asty in Egypt. Furthermore, their body politic had the same classification and division of the people as found in Egypt, where the citizens have been divided into three orders:,5. \xa0the first Athenian class consisted of the "eupatrids," as they were called, being those who were such as had received the best education and were held worthy of the highest honour, as is the case with the priests of Egypt; the second was that of the "geomoroi," who were expected to possess arms and to serve in defence of the state, like those in Egypt who are known as husbandmen and supply the warriors; and the last class was reckoned to be that of the "demiurgoi," who practise the mechanical arts and render only the most menial services to the state, this class among the Egyptians having a similar function.,6. \xa0Moreover, certain of the rulers of Athens were originally Egyptians, they say. Petes, for instance, the father of that Menestheus who took part in the expedition against Troy, having clearly been an Egyptian, later obtained citizenship at Athens and the kingship. .\xa0.\xa0.,7. \xa0He was of double form, and yet the Athenians are unable from their own point of view to give the true explanation of this nature of his, although it is patent to all that it was because of his double citizenship, Greek and barbarian, that he was held to be of double form, that is, part animal and part man. ^1.29 1. \xa0In the same way, they continue, Erechtheus also, who was by birth an Egyptian, became king of Athens, and in proof of this they offer the following considerations. Once when there was a great drought, as is generally agreed, which extended over practically all the inhabited earth except Egypt because of the peculiar character of that country, and there followed a destruction both of crops and of men in great numbers, Erechtheus, through his racial connection with Egypt, brought from there to Athens a great supply of grain, and in return those who had enjoyed this aid made their benefactor king.,2. \xa0After he had secured the throne he instituted the initiatory rites of Demeter in Eleusis and established the mysteries, transferring their ritual from Egypt. And the tradition that an advent of the goddess into Attica also took place at that time is reasonable, since it was then that the fruits which are named after her were brought to Athens, and this is why it was thought that the discovery of the seed had been made again, as though Demeter had bestowed the gift.,3. \xa0And the Athenians on their part agree that it was in the reign of Erechtheus, when a lack of rain had wiped out the crops, that Demeter came to them with the gift of grain. Furthermore, the initiatory rites and mysteries of this goddess were instituted at Eleusis at that time.,4. \xa0And their sacrifices as well as their ancient ceremonies are observed by the Athenians in the same way as by the Egyptians; for the Eumolpidae were derived from the priests of Egypt and the Ceryces from the pastophoroi. They are also the only Greeks who swear by Isis, and they closely resemble the Egyptians in both their appearance and manners.,5. \xa0By many other statements like these, spoken more out of a love for glory than with regard for the truth, as I\xa0see the matter, they claim Athens as a colony of theirs because of the fame of that city. In general, the Egyptians say that their ancestors sent forth numerous colonies to many parts of the inhabited world, the pre-eminence of their former kings and their excessive population;,6. \xa0but since they offer no precise proof whatsoever for these statements, and since no historian worthy of credence testifies in their support, we have not thought that their accounts merited recording. So far as the ideas of the Egyptians about the gods are concerned, let what we have said suffice, since we are aiming at due proportion in our account, but with regard to the land, the Nile, and everything else worth hearing about we shall endeavour, in each case, to give the several facts in summary. ^1.42.1 \xa0The First Book of Diodorus being divided because of its length into two volumes, the first contains the preface of the whole treatise and the accounts given by the Egyptians of the genesis of the world and the first forming of the universe; then he tells of the gods who founded cities in Egypt and named them after themselves, of the first men and the earliest manner of life, of the honour paid to the immortals and the building of their temples to them, then of the topography of Egypt and the marvels related about the river Nile, and also of the causes of its flooding and the opinions thereupon of the historians and the philosophers as well as the refutation of each writer. ^1.43 1. \xa0As for their means of living in primitive times, the Egyptians, they say, in the earliest period got their food from herbs and the stalks and roots of the plants which grew in the marshes, making trial of each one of them by tasting it, and the first one eaten by them and the most favoured was that called Agrostis, because it excelled the others in sweetness and supplied sufficient nutriment for the human body;,2. \xa0for they observed that this plant was attractive to the cattle and quickly increased their bulk. Because of this fact the natives, in remembrance of the usefulness of this plant, to this day, when approaching the gods, hold some of it in their hands as they pray to them; for they believe that man is a creature of swamp and marsh, basing this conclusion on the smoothness of his skin and his physical constitution, as well as on the fact that he requires a wet rather than a dry diet.,3. \xa0A\xa0second way by which the Egyptians subsisted was, they say, by the eating of fish, of which the river provided a great abundance, especially at the time when it receded after its flood and dried up.,4. \xa0They also ate the flesh of some of the pasturing animals, using for clothing the skins of the beasts that were eaten, and their dwellings they built out of reeds. And traces of these customs still remain among the herdsmen of Egypt, all of whom, they say, have no other dwelling up to this time than one of reeds, considering that with this they are well enough provided for.,5. \xa0After subsisting in this manner over a long period of time they finally turned to the edible fruits of the earth, among which may be included the bread made from the lotus. The discovery of these is attributed by some to Isis, but by others to one of their early kings called Menas.,6. \xa0The priests, however, have the story that the discoverer of the branches of learning and of the arts was Hermes, but that it was their kings who discovered such things as are necessary for existence; and that this was the reason why the kingship in early times was bestowed, not upon the sons of their former rulers, but upon such as conferred the greatest and most numerous benefits upon the peoples, whether it be that the inhabitants in this way sought to provoke their kings to useful service for the benefit of all, or that they have in very truth received an account to this effect in their sacred writings. ^1.44.1 \xa0Some of them give the story that at first gods and heroes ruled Egypt for a little less than eighteen thousand years, the last of the gods to rule being Horus, the son of Isis; and mortals have been kings over their country, they say, for a little less than five thousand years down to the One Hundred and Eightieth Olympiad, the time when we visited Egypt and the king was Ptolemy, who took the name of The New Dionysus. ^1.44 1. \xa0Some of them give the story that at first gods and heroes ruled Egypt for a little less than eighteen thousand years, the last of the gods to rule being Horus, the son of Isis; and mortals have been kings over their country, they say, for a little less than five thousand years down to the One Hundred and Eightieth Olympiad, the time when we visited Egypt and the king was Ptolemy, who took the name of The New Dionysus.,2. \xa0For most of this period the rule was held by native kings, and for a small part of it by Ethiopians, Persians, and Macedonians. Now four Ethiopians held the throne, not consecutively but with intervals between, for a little less than thirty-six years in all;,3. \xa0and the Persians, after their king Cambyses had subdued the nation by arms, ruled for one\xa0hundred and thirty-five years, including the periods of revolt on the part of the Egyptians which they raised because they were unable to endure the harshness of their dominion and their lack of respect for the native gods.,4. \xa0Last of all the Macedonians and their dynasty held rule for two hundred and seventy-six years. For the rest of the time all the kings of the land were natives, four hundred and seventy of them being men and five women. About all of them the priests had records which were regularly handed down in their sacred books to each successive priest from early times, giving the stature of each of the former kings, a description of his character, and what he had done during his reign; as for us, however, it would be a long task to write of each of them severally, and superfluous also, seeing that most of the material included is of no profit.,5. \xa0Consequently we shall undertake to recount briefly only the most important of the facts which deserve a place in history. ^1.45 1. \xa0After the gods the first king of Egypt, according to the priests, was Menas, who taught the people to worship gods and offer sacrifices, and also to supply themselves with tables and couches and to use costly bedding, and, in a word, introduced luxury and an extravagant manner of life.,2. \xa0For this reason when, many generations later, Tnephachthus, the father of Bocchoris the wise, was king and, while on a campaign in Arabia, ran short of supplies because the country was desert and rough, we are told that he was obliged to go without food for one day and then to live on quite simple fare at the home of some ordinary folk in private station, and that he, enjoying the experience exceedingly, denounced luxury and pronounced a curse on the king who had first taught the people their extravagant way of living; and so deeply did he take to heart the change which had taken place in the people\'s habits of eating, drinking, and sleeping, that he inscribed his curse in hieroglyphs on the temple of Zeus in Thebes; and this, in fact, appears to be the chief reason why the fame of Menas and his honours did not persist into later ages.,3. \xa0And it is said that the descendants of this king, fifty-two in number all told, ruled in unbroken succession more than a\xa0thousand and forty years, but that in their reigns nothing occurred that was worthy of record.,4. \xa0Subsequently, when Busiris became king and his descendants in turn, eight in name, the last of the line, who bore the same name as the first, founded, they say, the city which the Egyptians call Diospolis the Great, though the Greeks call it Thebes. Now the circuit of it he made one\xa0hundred and forty stades, and he adorned it in marvellous fashion with great buildings and remarkable temples and dedicatory monuments of every other kind;,5. \xa0in the same way he caused the houses of private citizens to be constructed in some cases four stories high, in others five, and in general made it the most prosperous city, not only of Egypt, but of the whole world.,6. \xa0And since, by reason of the city\'s pre-eminent wealth and power, its fame has been spread abroad to every region, even the poet, we are told, has mentioned it when he says: Nay, not for all the wealth of Thebes in Egypt, where in ev\'ry hall There lieth treasure vast; a\xa0hundred are Her gates, and warriors by each issue forth Two hundred, each of them with car and steeds.,7. \xa0Some, however, tell us that it was not one\xa0hundred "gates" (pulai) which the city had, but rather many great propylaea in front of its temples, and that it was from these that the title "hundred-gated" was given it, that is, "having many gateways." Yet twenty thousand chariots did in truth, we are told, pass out from it to war; for there were once scattered along the river from Memphis to the Thebes which is over against Libya one\xa0hundred post-stations, each one having accommodation for two hundred horses, whose foundations are pointed out even to this day. ^1.47 1. \xa0Ten stades from the first tombs, he says, in which, according to tradition, are buried the concubines of Zeus, stands a monument of the king known as Osymandyas. At its entrance there is a pylon, constructed of variegated stone, two plethra in breadth and forty-five cubits high;,2. \xa0passing through this one enters a rectangular peristyle, built of stone, four plethra long on each side; it is supported, in place of pillars, by monolithic figures sixteen cubits high, wrought in the ancient manner as to shape; and the entire ceiling, which is two fathoms wide, consists of a single stone, which is highly decorated with stars on a blue field. Beyond this peristyle there is yet another entrance and pylon, in every respect like the one mentioned before, save that it is more richly wrought with every manner of relief;,3. \xa0beside the entrance are three statues, each of a single block of black stone from Syene, of which one, that is seated, is the largest of any in Egypt, the foot measuring over seven cubits, while the other two at the knees of this, the one on the right and the other on the left, daughter and mother respectively, are smaller than the one first mentioned.,4. \xa0And it is not merely for its size that this work merits approbation, but it is also marvellous by reason of its artistic quality and excellent because of the nature of the stone, since in a block of so great a size there is not a single crack or blemish to be seen. The inscription upon it runs: "King of Kings am\xa0I, Osymandyas. If anyone would know how great I\xa0am and where I\xa0lie, let him surpass one of my works.",5. \xa0There is also another statue of his mother standing alone, a monolith twenty cubits high, and it has three diadems on its head, signifying that she was both daughter and wife and mother of a king.,6. \xa0Beyond the pylon, he says, there is a peristyle more remarkable than the former one; in it there are all manner of reliefs depicting the war which the king waged against those Bactrians who had revolted; against these he had made a campaign with four hundred thousand foot-soldiers and twenty thousand cavalry, the whole army having been divided into four divisions, all of which were under the command of sons of the king. ^1.54 1. \xa0In preparation for this undertaking he first of all confirmed the goodwill of all the Egyptians towards himself, feeling it to be necessary, if he were to bring his plan to a successful end, that his soldiers on the campaign should be ready to die for their leaders, and that those left behind in their native lands should not rise in revolt.,2. \xa0He therefore showed kindnesses to everyone by all means at his disposal, winning over some by presents of money, others by gifts of land, and others by remission of penalties, and the entire people he attached to himself by his friendly intercourse and kindly ways; for he set free unharmed everyone who was held for some crime against the king and cancelled the obligations of those who were in prison for debt, there being a great multitude in the gaols.,3. \xa0And dividing the entire land into thirty-six parts which the Egyptians call nomes, he set over each a nomarch, who should superintend the collection of the royal revenues and administer all the affairs of his division.,4. \xa0He then chose out the strongest of the men and formed an army worthy of the greatness of his undertaking; for he enlisted six hundred thousand foot-soldiers, twenty-four thousand cavalry, and twenty-seven thousand war chariots.,5. \xa0In command of the several divisions of his troops he set his companions, who were by this time inured to warfare, had striven for a reputation for valour from their youth, and cherished with a brotherly love both their king and one another, the number of them being over seventeen hundred.,6. \xa0And upon all these commanders he bestowed allotments of the best land in Egypt, in order that, enjoying sufficient income and lacking nothing, they might sedulously practise the art of war. ^1.55 1. \xa0After he had made ready his army he marched first of all against the Ethiopians who dwell south of Egypt, and after conquering them he forced that people to pay a tribute in ebony, gold and the tusks of elephants.,2. \xa0Then he sent out a fleet of four hundred ships into the Red Sea, being the first Egyptian to build warships, and not only took possession of the islands in those waters, but also subdued the coast of the mainland as far as India, while he himself made his way by land with his army and subdued all Asia.,3. \xa0Not only did he, in fact, visit the territory which was afterwards won by Alexander of Macedon, but also certain peoples into whose country Alexander did not cross.,4. \xa0For he even passed over the river Ganges and visited all of India as far as the ocean, as well as the tribes of the Scythians as far as the river TanaÃ¯s, which divides Europe from Asia; and it was at this time, they say, that some of the Egyptians, having been left behind near the Lake Maeotis, founded the nation of the Colchi.,5. \xa0And the proof which they offer of the Egyptian origin of this nation is the fact that the Colchi practise circumcision even as the Egyptians do, the custom continuing among the colonists sent out from Egypt as it also did in the case of the Jews.,6. \xa0In the same way he brought all the rest of Asia into subjection as well as most of the Cyclades islands. And after he had crossed into Europe and was on his way through the whole length of Thrace he nearly lost his army through lack of food and the difficult nature of the land.,7. \xa0Consequently he fixed the limits of his expedition in Thrace, and set up stelae in many parts of the regions which he had acquired; and these carried the following inscription in the Egyptian writing which is called "sacred": "This land the King of Kings and Lord of Lords, SesoÃ¶sis, subdued with his own arms.",8. \xa0And he fashioned the stele with a representation, in case the enemy people were warlike, of the privy parts of a man, but in case they were abject and cowardly, of those of a woman, holding that the quality of the spirit of each people would be set forth most clearly to succeeding generations by the domit member of the body.,9. \xa0And in some places he also erected a stone statue of himself, armed with bow and arrows and a spear, in height four cubits and four palms, which was indeed his own stature.,10. \xa0He dealt gently with all conquered peoples and, after concluding his campaign in nine years, commanded the nations to bring presents each year to Egypt according to their ability, while he himself, assembling a multitude of captives which has never been surpassed and a mass of other booty, returned to his country, having accomplished the greatest deeds of any king of Egypt to his day.,11. \xa0All the temples of Egypt, moreover, he adorned with notable votive offerings and spoils, and honoured with gifts according to his merits every soldier who had distinguished himself for bravery.,12. \xa0And in general, as a result of this campaign not only did the army, which had bravely shared in the deeds of the king and had gathered great wealth, make a brilliant homeward journey, but it also came to pass that all Egypt was filled to overflowing with benefits of every kind. ^1.56 1. \xa0SesoÃ¶sis now relieved his peoples of the labours of war and granted to the comrades who had bravely shared in his deeds a care-free life in the enjoyment of the good things which they had won, while he himself, being ambitious for glory and intent upon everlasting fame, constructed works which were great and marvellous in their conception as well as in the lavishness with which their cost was provided, winning in this way immortal glory for himself and for the Egyptians security combined with ease for all time.,2. \xa0For beginning with the gods first, he built in each city of Egypt a temple to the god who was held in special reverence by its inhabitants. On these labours he used no Egyptians, but constructed them all by the hands of his captives alone; and for this reason he placed an inscription on every temple that no native had toiled upon it.,3. \xa0And it is said that the captives brought from Babylonia revolted from the king, being unable to endure the hardships entailed by his works; and they, seizing a strong position on the banks of the river, maintained a warfare against the Egyptians and ravaged the neighbouring territory, but finally, on being granted an amnesty, they established a colony on the spot, which they also named Babylon after their native land.,4. \xa0For a similar reason, they say, the city of Troy likewise, which even to this day exists on the bank of the Nile, received its name: for Menelaus, on his voyage from Ilium with a great number of captives, crossed over into Egypt; and the Trojans, revolting from him, seized a certain place and maintained a warfare until he granted them safety and freedom, whereupon they founded a city, to which they gave the name of their native land.,5. \xa0I\xa0am not unaware that regarding the cities named above Ctesias of Cnidus has given a different account, saying that some of those who had come into Egypt with Semiramis founded them, calling them after their native lands.,6. \xa0But on such matters as these it is not easy to set forth the precise truth, and yet the disagreements among historians must be considered worthy of record, in order that the reader may be able to decide upon the truth without prejudice.' "^1.57 1. \xa0Now SesoÃ¶sis threw up many great mounds of earth and moved to them such cities as happened to be situated on ground that was not naturally elevated, in order that at the time of the flooding of the river both the inhabitants and their herds might have a safe place of retreat.,2. \xa0And over the entire land from Memphis to the sea he dug frequent canals leading from the river, his purpose being that the people might carry out the harvesting of their crops quickly and easily, and that, through the constant intercourse of the peasants with one another, every district might enjoy both an easy livelihood and a great abundance of all things which minister to man's enjoyment. The greatest result of this work, however, was that he made the country secure and difficult of access against attacks by enemies;,3. \xa0for practically all the best part of Egypt, which before this time had been easy of passage for horses and carts, has from that time on been very difficult for an enemy to invade by reason of the great number of canals leading from the river.,4. \xa0He also fortified with a wall the side of Egypt which faces east, as a defence against inroads from Syria and Arabia; the wall extended through the desert from Pelusium to Heliopolis, and its length was some fifteen hundred stades.,5. \xa0Moreover, he also built a ship of cedar wood, which was two hundred and eighty cubits long and plated on the exterior with gold and on the interior with silver. This ship he presented as a votive offering to the god who is held in special reverence in Thebes, as well as two obelisks of hard stone one\xa0hundred and twenty cubits high, upon which he inscribed the magnitude of his army, the multitude of his revenues, and the number of the peoples he had subdued; also in Memphis in the temples of Hephaestus he dedicated monolithic statues of himself and of his wife, thirty cubits high, and of his sons, twenty cubits high, the occasion of their erection being as follows.,6. \xa0When SesoÃ¶sis had returned to Egypt after his great campaign and was tarrying at Pelusium, his brother, who was entertaining SesoÃ¶sis and his wife and children, plotted against them; for when they had fallen asleep after the drinking he piled great quantities of dry rushes, which he had kept in readiness for some time, around the tent in the night and set them afire.,7. \xa0When the fire suddenly blazed up, those who had been assigned to wait upon the king came to his aid in a churlish fashion, as would men heavy with wine, but SesoÃ¶sis, raising both hands to the heavens with a prayer to the gods for the preservation of his children and wife, dashed out safe through the flames.,8. \xa0For this unexpected escape he honoured the rest of the gods with votive offerings, as stated above, and Hephaestus most of all, on the ground that it was by his intervention that he had been saved." '^1.58 1. \xa0Although many great deeds have been credited to SesoÃ¶sis, his magnificence seems best to have been shown in the treatment which he accorded to the foreign potentates when he went forth from his palace.,2. \xa0The kings whom he had allowed to continue their rule over the peoples which he had subdued and all others who had received from him the most important positions of command would present themselves in Egypt at specified times, bringing him gifts, and the king would welcome them and in all other matters show them honour and special preferment; but whenever he intended to visit a temple or city he would remove the horses from his four-horse chariot and in their place yoke the kings and other potentates, taking them four at a time, in this way showing to all men, as he thought, that, having conquered the mightiest of other kings and those most renowned for their excellence, he now had no one who could compete with him for the prize of excellence.,3. \xa0This king is thought to have surpassed all former rulers in power and military exploits, and also in the magnitude and number of the votive offerings and public works which he built in Egypt. And after a reign of thirty-three years he deliberately took his own life, his eyesight having failed him; and this act won for him the admiration not only of the priests of Egypt but of the other inhabitants as well, for it was thought that he had caused the end of his life to comport with the loftiness of spirit shown in his achievements.,4. \xa0So great became the fame of this king and so enduring through the ages that when, many generations later, Egypt fell under the power of the Persians and Darius, the father of Xerxes, was bent upon placing a statue of himself in Memphis before that of SesoÃ¶sis, the chief priest opposed it in a speech which he made in an assembly of the priests, to the effect that Darius had not yet surpassed the deeds of SesoÃ¶sis; and the king was far from being angered, but, on the contrary, being pleased at his frankness of speech, said that he would strive not to be found behind that ruler in any point when he had attained his years, and asked them to base their judgment upon the deeds of each at the same age, for that was the fairest test of their excellence.,5. \xa0As regards SesoÃ¶sis, then, we shall rest content with what has been said. ^1.90 1. \xa0Some advance some such reason as the following for their deification of the animals. When men, they say, first ceased living like the beasts and gathered into groups, at the outset they kept devouring each other and warring among themselves, the more powerful ever prevailing over the weaker; but later those who were deficient in strength, taught by expediency, grouped together and took for the device upon their standard one of the animals which was later made sacred; then, when those who were from time to time in fear flocked to this symbol, an organized body was formed which was not to be despised by any who attacked it.,2. \xa0And when everybody else did the same thing, the whole people came to be divided into organized bodies, and in the case of each the animal which had been responsible for its safety was accorded honours like those belonging to the gods, as having rendered to them the greatest service possible; and this is why to this day the several groups of the Egyptians differ from each other in that each group honours the animals which it originally made sacred. In general, they say, the Egyptians surpass all other peoples in showing gratitude for every benefaction, since they hold that the return of gratitude to benefactors is a very great resource in life; for it is clear that all men will want to bestow their benefactions preferably upon those who they see will most honourably treasure up the favours they bestow.,3. \xa0And it is apparently on these grounds that the Egyptians prostrate themselves before their kings and honour them as being in truth very gods, holding, on the one hand, that it was not without the influence of some divine providence that these men have attained to the supreme power, and feeling, also, that such as have the will and the strength to confer the greatest benefactions share in the divine nature.,4. \xa0Now if we have dwelt over-long on the topic of the sacred animals, we have at least thoroughly considered those customs of the Egyptians that men most marvel at. ^1.96 1. \xa0But now that we have examined these matters, we must enumerate what Greeks, who have won fame for their wisdom and learning, visited Egypt in ancient times, in order to become acquainted with its customs and learning.,2. \xa0For the priests of Egypt recount from the records of their sacred books that they were visited in early times by Orpheus, Musaeus, Melampus, and Daedalus, also by the poet Homer and Lycurgus of Sparta, later by Solon of Athens and the philosopher Plato, and that there also came Pythagoras of Samos and the mathematician Eudoxus, as well as Democritus of Abdera and Oenopides of Chios.,3. \xa0As evidence for the visits of all these men they point in some cases to their statues and in others to places or buildings which bear their names, and they offer proofs from the branch of learning which each one of these men pursued, arguing that all the things for which they were admired among the Greeks were transferred from Egypt.,4. \xa0Orpheus, for instance, brought from Egypt most of his mystic ceremonies, the orgiastic rites that accompanied his wanderings, and his fabulous account of his experiences in Hades.,5. \xa0For the rite of Osiris is the same as that of Dionysus and that of Isis very similar to that of Demeter, the names alone having been interchanged; and the punishments in Hades of the unrighteous, the Fields of the Righteous, and the fantastic conceptions, current among the many, which are figments of the imagination â\x80\x94 all these were introduced by Orpheus in imitation of the Egyptian funeral customs.,6. \xa0Hermes, for instance, the Conductor of Souls, according to the ancient Egyptian custom, brings up the body of the Apis to a certain point and then gives it over to one who wears the mask of Cerberus. And after Orpheus had introduced this notion among the Greeks, Homer followed it when he wrote: Cyllenian Hermes then did summon forth The suitors\'s souls, holding his wand in hand. And again a little further on he says: They passed Oceanus\' streams, the Gleaming Rock, The Portals of the Sun, the Land of Dreams; And now they reached the Meadow of Asphodel, Where dwell the Souls, the shades of men outworn.,7. \xa0Now he calls the river "Oceanus" because in their language the Egyptians speak of the Nile as Oceanus; the "Portals of the Sun" (Heliopulai) is his name for the city of Heliopolis; and "Meadows," the mythical dwelling of the dead, is his term for the place near the lake which is called Acherousia, which is near Memphis, and around it are fairest meadows, of a marsh-land and lotus and reeds. The same explanation also serves for the statement that the dwelling of the dead is in these regions, since the most and the largest tombs of the Egyptians are situated there, the dead being ferried across both the river and Lake Acherousia and their bodies laid in the vaults situated there.,8. \xa0The other myths about Hades, current among the Greeks, also agree with the customs which are practised even now in Egypt. For the boat which receives the bodies is called baris, and the passenger\'s fee is given to the boatman, who in the Egyptian tongue is called charon.,9. \xa0And near these regions, they say, are also the "Shades," which is a temple of Hecate, and "portals" of Cocytus and Lethe, which are covered at intervals with bands of bronze. There are, moreover, other portals, namely, those of Truth, and near them stands a headless statue of Justice. ^1.97 1. \xa0Many other things as well, of which mythology tells, are still to be found among the Egyptians, the name being still preserved and the customs actually being practised.,2. \xa0In the city of Acanthi, for instance, across the Nile in the direction of Libya one\xa0hundred and twenty stades from Memphis, there is a perforated jar to which three hundred and sixty priests, one each day, bring water from the Nile;,3. \xa0and not far from there the actual performance of the myth of Ocnus is to be seen in one of their festivals, where a single man is weaving at one end of a long rope and many others beyond him are unravelling it.,4. \xa0Melampus also, they say, brought from Egypt the rites which the Greeks celebrate in the name of Dionysus, the myths about Cronus and the War with the Titans, and, in a word, the account of the things which happened to the gods.,5. \xa0Daedalus, they relate, copied the maze of the Labyrinth which stands to our day and was built, according to some, by Mendes, but according to others, by king Marrus, many years before the reign of Minos.,6. \xa0And the proportions of the ancient statues of Egypt are the same as in those made by Daedalus among the Greeks. The very beautiful propylon of the temple of Hephaestus in Memphis was also built by Daedalus, who became an object of admiration and was granted a statue of himself in wood, which was made by his own hands and set up in this temple; furthermore, he was accorded great fame because of his genius and, after making many discoveries, was granted divine honours; for on one of the islands off Memphis there stands even to this day a temple of Daedalus, which is honoured by the people of that region.,7. \xa0And as proof of the presence of Homer in Egypt they adduce various pieces of evidence, and especially the healing drink which brings forgetfulness of all past evils, which was given by Helen to Telemachus in the home of MenelaÃ¼s. For it is manifest that the poet had acquired exact knowledge of the "nepenthic" drug which he says Helen brought from Egyptian Thebes, given her by Polydamna the wife of Thon; for, they allege, even to this day the women of this city use this powerful remedy, and in ancient times, they say, a drug to cure anger and sorrow was discovered exclusively among the women of Diospolis; but Thebes and Diospolis, they add, are the same city.,8. \xa0Again, AphroditÃª is called "golden" by the natives in accordance with an old tradition, and near the city which is called Momemphis there is a plain "of golden AphroditÃª.",9. \xa0Likewise, the myths which are related about the dalliance of Zeus and Hera and of their journey to Ethiopia he also got from Egypt; for each year among the Egyptians the shrine of Zeus is carried across the river into Libya and then brought back some days later, as if the god were arriving from Ethiopia; and as for the dalliance of these deities, in their festal gatherings the priests carry the shrines of both to an elevation that has been strewn with flowers of every description.' "^1.98 1. \xa0Lycurgus also and Plato and Solon, they say, incorporated many Egyptian customs into their own legislation.,2. \xa0And Pythagoras learned from Egyptians his teachings about the gods, his geometrical propositions and theory of numbers, as well as the transmigration of the soul into every living thing.,3. \xa0Democritus also, as they assert, spent five years among them and was instructed in many matters relating to astrology. Oenopides likewise passed some time with the priests and astrologers and learned among other things about the orbit of the sun, that it has an oblique course and moves in a direction opposite to that of the other stars.,4. \xa0Like the others, Eudoxus studied astrology with them and acquired a notable fame for the great amount of useful knowledge which he disseminated among the Greeks.,5. \xa0Also of the ancient sculptors the most renowned sojourned among them, namely, Telecles and Theodorus, the sons of Rhoecus, who executed for the people of Samos the wooden statue of the Pythian Apollo.,6. \xa0For one half of the statue, as the account is given, was worked by Telecles in Samos, and the other half was finished by his brother Theodorus at Ephesus; and when the two parts were brought together they fitted so perfectly that the whole work had the appearance of having been done by one man. This method of working is practised nowhere among the Greeks, but is followed generally among the Egyptians.,7. \xa0For with them the symmetrical proportions of the statues are not fixed in accordance with the appearance they present to the artist's eye, as is done among the Greeks, but as soon as they lay out the stones and, after apportioning them, are ready to work on them, at that stage they take the proportions, from the smallest parts to the largest;,8. \xa0for, dividing the structure of the entire body into twenty-one parts and one-fourth in addition, they express in this way the complete figure in its symmetrical proportions. Consequently, so soon as the artisans agree as to the size of the statue, they separate and proceed to turn out the various sizes assigned to them, in the same way that they correspond, and they do it so accurately that the peculiarity of their system excites amazement.,9. \xa0And the wooden statue in Samos, in conformity with the ingenious method of the Egyptians, was cut into two parts from the top of the head down to the private parts and the statue was divided in the middle, each part exactly matching the other at every point. And they say that this statue is for the most part rather similar to those of Egypt, as having the arms stretched stiffly down the sides and the legs separated in a stride.,10. \xa0Now regarding Egypt, the events which history records and the things that deserve to be mentioned, this account is sufficient; and we shall present in the next Book, in keeping with our profession at the beginning of this Book, the events and legendary accounts next in order, beginning with the part played by the Assyrians in Asia." "^2.21 1. \xa0After her death Ninyas, the son of Ninus and Semiramis, succeeded to the throne and had a peaceful reign, since he in no wise emulated his mother's fondness for war and her adventurous spirit.,2. \xa0For in the first place, he spent all his time in the palace, seen by no one but his concubines and the eunuchs who attended him, and devoted his life to luxury and idleness and the consistent avoidance of any suffering or anxiety, holding the end and aim of a happy reign to be the enjoyment of every kind of pleasure without restraint.,3. \xa0Moreover, having in view the safety of his crown and the fear he felt with reference to his subjects, he used to summon each year a fixed number of soldiers and a general from each nation and to keep the army,,4. \xa0which had been gathered in this way from all his subject peoples, outside his capital, appointing as commander of each nation one of the most trustworthy men in his service; and at the end of the year he would summon from his peoples a second equal number of soldiers and dismiss the former to their countries.,5. \xa0The result of this device was that all those subject to his rule were filled with awe, seeing at all times a great host encamped in the open and punishment ready to fall on any who rebelled or would not yield obedience.,6. \xa0This annual change of the soldiers was devised by him in order that, before the generals and all the other commanders of the army should become well acquainted with each other, every man of them would have been separated from the rest and have gone back to his own country; for long service in the field both gives the commanders experience in the arts of war and fills them with arrogance, and, above all, it offers great opportunities for rebellion and for plotting against their rulers.,7. \xa0And the fact that he was seen by no one outside the palace made everyone ignorant of the luxury of his manner of life, and through their fear of him, as of an unseen god, each man dared not show disrespect of him even in word. So by appointing generals, satraps, ficial officers, and judges for each nation and arranging all other matters as he felt at any time to be to his advantage, he remained for his lifetime in the city of Ninus.,8. \xa0The rest of the kings also followed his example, son succeeding father upon the throne, and reigned for thirty generations down to Sardanapallus; for it was under this ruler that the Empire of the Assyrians fell to the Medes, after it had lasted more than thirteen hundred years, as Ctesias of Cnidus says in his Second Book." "^2.23 1. \xa0Sardanapallus, the thirtieth in succession from Ninus, who founded the empire, and the last king of the Assyrians, outdid all his predecessors in luxury and sluggishness. For not to mention the fact that he was not seen by any man residing outside the palace, he lived the life of a woman, and spending his days in the company of his concubines and spinning purple garments and working the softest of wool, he had assumed the feminine garb and so covered his face and indeed his entire body with whitening cosmetics and the other unguents used by courtesans, that he rendered it more delicate than that of any luxury-loving woman.,2. \xa0He also took care to make even his voice to be like a woman's, and at his carousals not only to indulge regularly in those drinks and viands which could offer the greatest pleasure, but also to pursue the delights of love with men as well as women; for he practised sexual indulgence of both kinds without restraint, showing not the least concern for the disgrace attending such conduct.,3. \xa0To such an excess did he go of luxury and of the most shameless sensual pleasure and in temperance, that he composed a funeral dirge for himself and commanded his successors upon the throne to inscribe it upon his tomb after his death; it was composed by him in a foreign language but was afterwards translated by a Greek as follows: Knowing full well that thou wert mortal born, Thy heart lift up, take thy delight in feast; When dead no pleasure more is thine. Thus\xa0I, Who once o'er mighty Ninus ruled, am naught But dust. Yet these are mine which gave me joy In life â\x80\x94 the food I\xa0ate, my wantonness, And love's delights. But all those other things Men deem felicities are left behind.,4. \xa0Because he was a man of this character, not only did he end his own life in a disgraceful manner, but he caused the total destruction of the Assyrian Empire, which had endured longer than any other known to history." ^2.36 1. \xa0The same is true of the inhabitants also, the abundant supply of food making them of unusual height and bulk of body; and another result is that they are skilled in the arts, since they breathe a pure air and drink water of the finest quality.,2. \xa0And the earth, in addition to producing every fruit which admits of cultivation, also contains rich underground veins of every kind of ore; for there are found in it much silver and gold, not a little copper and iron, and tin also and whatever else is suitable for adornment, necessity, and the trappings of war.,3. \xa0In addition to the grain of Demeter there grows throughout India much millet, which is irrigated by the abundance of running water supplied by the rivers, pulse in large quantities and of superior quality, rice also and the plant called bosporos, and in addition to these many more plants which are useful for food; and most of these are native to the country. It also yields not a\xa0few other edible fruits, that are able to sustain animal life, but to write about them would be a long task.,4. \xa0This is the reason, they say, why a famine has never visited India or, in general, any scarcity of what is suitable for gentle fare. For since there are two rainy seasons in the country each year, during the winter rains the sowing is made of the wheat crop as among other peoples, while in the second, which comes at the summer solstice, it is the general practice to plant the rice and bosporos, as well as sesame and millet; and in most years the Indians are successful in both crops, and they never lose everything, since the fruit of one or the other sowing comes to maturity.,5. \xa0The fruits also which flourish wild and the roots which grow in the marshy places, by reason of their remarkable sweetness, provide the people with a great abundance of food. For practically all the plains of India enjoy the sweet moisture from the rivers and from the rains which come with astonishing regularity, in a kind of fixed cycle, every year in the summer, since warm showers fall in abundance from the enveloping atmosphere and the heat ripens the roots in the marshes, especially those of the tall reeds.,6. \xa0Furthermore, the customs of the Indians contribute towards there never being any lack of food among them; for whereas in the case of all the rest of mankind their enemies ravage the land and cause it to remain uncultivated, yet among the Indians the workers of the soil are let alone as sacred and inviolable, and such of them as labour near the battle-lines have no feeling of the dangers.,7. \xa0For although both parties to the war kill one another in their hostilities, yet they leave uninjured those who are engaged in tilling the soil, considering that they are the common benefactors of all, nor do they burn the lands of their opponents or cut down their orchards. ^2.37 1. \xa0The land of the Indians has also many large navigable rivers which have their sources in the mountains lying to the north and then flow through the level country; and not a\xa0few of these unite and empty into the river known as the Ganges.,2. \xa0This river, which is thirty stades in width, flows from north to south and empties into the ocean, forming the boundary towards the east of the tribe of the Gandaridae, which possesses the greatest number of elephants and the largest in size.,3. \xa0Consequently no foreign king has ever subdued this country, all alien nations being fearful of both the multitude and the strength of the beasts. In fact even Alexander of Macedon, although he had subdued all Asia, refrained from making war upon the Gandaridae alone of all peoples; for when he had arrived at the Ganges river with his entire army, after his conquest of the rest of the Indians, upon learning that the Gandaridae had four thousand elephants equipped for war he gave up his campaign against them.,4. \xa0The river which is nearly the equal of the Ganges and is called the Indus rises like the Ganges in the north, but as it empties into the ocean forms a boundary of India; and in its course through an expanse of level plain it receives not a\xa0few navigable rivers, the most notable being the Hypanis, Hydaspes, and Acesinus.,5. \xa0And in addition to these three rivers a vast number of others of every description traverse the country and bring it about that the land is planted in many gardens and crops of every description. Now for the multitude of rivers and the exceptional supply of water the philosophers and students of nature among them advance the following cause:,6. \xa0The countries which surround India, they say, such as Scythia, Bactria, and Ariana, are higher than India, and so it is reasonable to assume that the waters which come together from every side into the country lying below them, gradually cause the regions to become soaked and to generate a multitude of rivers.,7. \xa0And a peculiar thing happens in the case of one of the rivers of India, known as the Silla, which flows from a spring of the same name; for it is the only river in the world possessing the characteristic that nothing cast into it floats, but that everything, strange to say, sinks to the bottom. ^2.38 1. \xa0Now India as a whole, being of a vast extent, is inhabited, as we are told, by many other peoples of every description, and not one of them had its first origin in a foreign land, but all of them are thought to be autochthonous; it never receives any colony from abroad nor has it ever sent one to any other people.,2. \xa0According to their myths the earliest human beings used for food the fruits of the earth which grew wild, and for clothing the skins of the native animals, as was done by the Greeks. Similarly too the discovery of the several arts and of all other things which are useful for life was made gradually, necessity itself showing the way to a creature which was well endowed by nature and had, as its assistants for every purpose, hands and speech and sagacity of mind.,3. \xa0The most learned men among the Indians recount a myth which it may be appropriate to set forth in brief form. This, then, is what they say: In the earliest times, when the inhabitants of their land were still dwelling in scattered clan-villages, Dionysus came to them from the regions to the west of them with a notable army; and he traversed all India, since there was as yet no notable city which would have been able to oppose him.,4. \xa0But when an oppressive heat came and the soldiers of Dionysus were being consumed by a pestilential sickness, this leader, who was conspicuous for his wisdom, led his army out of the plains into the hill-country; here, where cool breezes blew and the spring waters flowed pure at their very sources, the army got rid of its sickness. The name of this region of the hill-country, where Dionysus relieved his forces of the sickness, is Meros; and it is because of this fact that the Greeks have handed down to posterity in their account of this god the story that Dionysus was nourished in a thigh (meros).,5. \xa0After this he took in hand the storing of the fruits and shared this knowledge with the Indians, and he communicated to them the discovery of wine and of all the other things useful for life. Furthermore, he became the founder of notable cities by gathering the villages together in well-situated regions, and he both taught them to honour the deity and introduced laws and courts; and, in brief, since he had been the introducer of many good works he was regarded as a god and received immortal honours.,6. \xa0They also recount that he carried along with his army a great number of women, and that when he joined battle in his wars he used the sounds of drums and cymbals, since the trumpet had not yet been discovered. And after he had reigned over all India for fifty-two years he died of old age. His sons, who succeeded to the sovereignty, passed the rule on successively to their descendants; but finally, many generations later, their sovereignty was dissolved and the cities received a democratic form of government.' "^2.39 1. \xa0As for Dionysus, then, and his descendants, such is the myth as it is related by the inhabitants of the hill-country of India. And with regard to Heracles they say that he was born among them and they assign to him, in common with the Greeks, both the club and the lion's skin.,2. \xa0Moreover, as their account tells us, he was far superior to all other men in strength of body and in courage, and cleared both land and sea of their wild beasts. And marrying several wives, he begot many sons, but only one daughter; and when his sons attained to manhood, dividing all India into as many parts as he had male children, he appointed all his sons kings, and rearing his single daughter he appointed her also a queen.,3. \xa0Likewise, he became the founder of not a\xa0few cities, the most renowned and largest of which he called Palibothra. In this city he also constructed a costly palace and settled a multitude of inhabitants, and he fortified it with remarkable ditches which were filled with water from the river.,4. \xa0And when Heracles passed from among men he received immortal honour, but his descendants, though they held the kingship during many generations and accomplished notable deeds, made no campaign beyond their own frontiers and despatched no colony to any other people. But many years later most of the cities had received a democratic form of government, although among certain tribes the kingship endured until the time when Alexander crossed over into Asia.,5. \xa0As for the customs of the Indians which are peculiar to them, a man may consider one which was drawn up by their ancient wise men to be the most worthy of admiration; for the law has ordained that under no circumstances shall anyone among them be a slave, but that all shall be free and respect the principle of equality in all persons. For those, they think, who have learned neither to domineer over others nor to subject themselves to others will enjoy a manner of life best suited to all circumstances; since it is silly to make laws on the basis of equality for all persons, and yet to establish inequalities in social intercourse." ^2.41 1. \xa0The fourth caste is that of the artisans; of these some are armourers and some fabricate for the farmers or certain others the things useful for the services they perform. And they are not only exempt from paying taxes but they even receive rations from the royal treasury.,2. \xa0The fifth caste is that of the military, which is at hand in case of war; they are second in point of number and indulge to the fullest in relaxation and pastimes in the periods of peace. And the maintece of the whole multitude of the soldiers and of the horses and elephants for use in war is met out of the royal treasury.,3. \xa0The sixth caste is that of the inspectors. These men inquire into and inspect everything that is going on throughout India, and report back to the kings or, in case the state to which they are attached has no king, to the magistrates.,4. \xa0The seventh caste is that of the deliberators and chancellors, whose concern is with the decisions which affect the common welfare. In point of number this group is the smallest, but in nobility of birth and wisdom the most worthy of admiration; for from their body are drawn the advisers for the kings and the administrators of the affairs of state and the judges of disputes, and, speaking generally, they take their leaders and magistrates from among these men.,5. \xa0Such in general terms are the groups into which the body politic of the Indians is divided. Furthermore, no one is allowed to marry a person of another caste or to follow another calling or trade, as, for instance, that one who is a soldier should become a farmer, or an artisan should become a philosopher. ^2.42 1. \xa0The country of the Indians also possesses a vast number of enormous elephants, which far surpass all others both in strength and size. Nor does this animal cover the female in a peculiar manner, as some say, but in the same way as horses and all other four-footed beasts; and their period of gestation is in some cases sixteen months at the least and in other cases eighteen months at the most.,2. \xa0They bring forth, like horses, but one young for the most part, and the females suckle their young for six years. The span of life for most of them is about that of men who attain the greatest age, though some which have reached the highest age have lived two hundred years.,3. \xa0There are among the Indians also magistrates appointed for foreigners who take care that no foreigner shall be wronged; moreover, should any foreigner fall sick they bring him a physician and care for him in every other way, and if he dies they bury him and even turn over such property as he has to his relatives.,4. \xa0Again, their judges examine accurately matters of dispute and proceed rigorously against such as are guilty of wrongdoing. As for India, then, and its antiquities we shall be satisfied with what has been said. ^3.17 1. \xa0Now as for dry food they get an abundance of it in the manner described, but their use of wet food is astonishing and quite incredible. For they devote themselves assiduously for four days to the sea-food they have caught, the whole tribe feasting upon it merrily while entertaining one another with inarticulate songs; and furthermore, they lie at this time with any women they happen to meet in order to beget children, being relieved of every concern because their food is easily secured and ready at hand.,2. \xa0But on the fifth day the whole tribe hurries off in search of drink to the foothills of the mountains, where there are springs of sweet water at which the pastoral folk water their flocks and herds.,3. \xa0And their journey thither is like that of herds of cattle, all of them uttering a cry which produces, not articulate speech, but merely a confused roaring. As for their children, the women carry the babies continually in their arms, but the fathers do this after they have been separated from their milk, while those above five years of age lead the way accompanied by their parents, playing as they go and full of joy, as though they were setting out for pleasure of the sweetest kind.,4. \xa0For the nature of this people, being as yet unperverted, considers the satisfying of their need to be the greatest possible good, desiring in addition none of the imported pleasures. And so soon as they arrive at the watering-places of the pastoral folk and have their bellies filled with the water, they return, scarcely able to move because of the weight of it.,5. \xa0On that day they taste no food, but everyone lies gorged and scarcely able to breathe, quite like a drunken man. The next day, however, they turn again to the eating of the fish; and their way of living follows a cycle after this fashion throughout their lives. Now the inhabitants of the coast inside the Straits lead the kind of life which has been described, and by reason of the simplicity of their food they rarely are subject to attacks of disease, although they are far shorter-lived than the inhabitants of our part of the world. ^3.34 1. \xa0So great, for instance, is the contrast between our climate and the climates which we have described that the difference, when considered in detail, surpasses belief.,2. \xa0For example, there are countries where, because of the excessive cold, the greatest rivers are frozen over, the ice sustaining the crossing of armies and the passage of heavily laden wagons, the wine and all other juices freeze so that they must be cut with knives, yea, what is more wonderful still, the extremities of human beings fall off when rubbed by the clothing, their eyes are blinded, fire furnishes no protection, even bronze statues are cracked open, and at certain seasons, they say, the clouds are so thick that in those regions there is neither lightning nor thunder; and many other things, more astonishing than these, come to pass, which are unbelievable to such as are ignorant of them, but cannot be endured by any who have actually experienced them.,3. \xa0But on the farthermost bounds of Egypt and the Trogodyte country, because of the excessive heat from the sun at midday, men who are standing side by side are unable even to see one another by reason of the thickness of the air as it is condensed, and no one can walk about without foot-gear, since blisters appear at once on any who go barefoot.,4. \xa0And as for drink, unless it is ready to hand to satisfy the need of it, they speedily perish, since the heat swiftly exhausts the natural moistures in the body. Moreover, whenever any man puts any food into a bronze vessel along with water and sets it in the sun, it quickly boils without fire or wood.,5. \xa0Nevertheless, the inhabitants of both the lands which we have mentioned, far from desiring to escape from the excessive evils which befall them, actually, on the contrary, give up their lives of their own accord simply to avoid being compelled to make trial of a different fare and manner of life.,6. \xa0Thus it is that every country to which a man has grown accustomed holds a kind of spell of its own over him, and the length of time which he has spent there from infancy overcomes the hardship which he suffers from its climate.,7. \xa0And yet countries so different in both ways are separated by no great interval of space. For from Lake Maeotis, near which certain Scythians dwell, living in the midst of frost and excessive cold, many sailors of merchant vessels, running before a favourable wind, have made Rhodes in ten days, from which they have reached Alexandria in four, and from that city many men, sailing by way of the Nile, have reached Ethiopia in ten, so that from the cold parts of the inhabited world to its warmest parts the sailing time is not more than twenty-four days, if the journey is made without a break.,8. \xa0Consequently, the difference in climates in a slight interval being so great, it is nothing surprising that both the fare and the manners of life as well as the bodies of the inhabitants should be very different from such as prevail among us. ^11.14.4 \xa0So the oracle of Delphi, with the aid of some divine Providence, escaped pillage. And the Delphians, desiring to leave to succeeding generations a deathless memorial of the appearance of the gods among men, set up beside the temple of Athena Pronaea a trophy on which they inscribed the following elegiac lines: To serve as a memorial to war, The warder-off of men, and as a witness To victory the Delphians set me up, Rendering thanks to Zeus and Phoebus who Thrust back the city-sacking ranks of Medes And threw their guard about the bronze-crowned shrine. ^14.51.1 \xa0After Dionysius had completed the mole by employing a large force of labourers, he advanced war engines of every kind against the walls and kept hammering the towers with his battering-rams, while with the catapults he kept down the fighters on the battlements; and he also advanced against the walls his wheeled towers, six stories high, which he had built to equal the height of the houses.' "^16.93 1. \xa0Every seat in the theatre was taken when Philip appeared wearing a white cloak, and by his express orders his bodyguard held away from him and followed only at a distance, since he wanted to show publicly that he was protected by the goodwill of all the Greeks, and had no need of a guard of spearmen.,2. \xa0Such was the pinnacle of success that he had attained, but as the praises and congratulations of all rang in his ears, suddenly without warning the plot against the king was revealed as death struck.,3. \xa0We shall set forth the reasons for this in order that our story may be clear. There was a Macedonian Pausanias who came of a family from the district Orestis. He was a bodyguard of the king and was beloved of him because of his beauty.,4. \xa0When he saw that the king was becoming enamoured of another Pausanias (a\xa0man of the same name as himself), he addressed him with abusive language, accusing him of being a hermaphrodite and prompt to accept the amorous advances of any who wished.,5. \xa0Unable to endure such an insult, the other kept silent for the time, but, after confiding to Attalus, one of his friends, what he proposed to do, he brought about his own death voluntarily and in a spectacular fashion.,6. \xa0For a\xa0few days after this, as Philip was engaged in battle with Pleurias, king of the Illyrians, Pausanias stepped in front of him and, receiving on his body all the blows directed at the king, so met his death.,7. \xa0The incident was widely discussed and Attalus, who was a member of the court circle and influential with the king, invited the first Pausanias to dinner and when he had plied him till drunk with unmixed wine, handed his unconscious body over to the muleteers to abuse in drunken licentiousness.,8. \xa0So he presently recovered from his drunken stupor and, deeply resenting the outrage to his person, charged Attalus before the king with the outrage. Philip shared his anger at the barbarity of the act but did not wish to punish Attalus at that time because of their relationship, and because Attalus's services were needed urgently.,9. \xa0He was the nephew of the Cleopatra whom the king had just married as a new wife and he had been selected as a general of the advanced force being sent into Asia, for he was a man valiant in battle. For these reasons, the king tried to mollify the righteous anger of Pausanias at his treatment, giving him substantial presents and advancing him in honour among his bodyguards." '^16.94 1. \xa0Pausanias, nevertheless, nursed his wrath implacably, and yearned to avenge himself, not only on the one who had done him wrong, but also on the one who failed to avenge him. In this design he was encouraged especially by the sophist Hermocrates. He was his pupil, and when he asked in the course of his instruction how one might become most famous, the sophist replied that it would be by killing the one who had accomplished most, for just as long as he was remembered, so long his slayer would be remembered also. Pausanias connected this saying with his private resentment, and admitting no delay in his plans because of his grievance he determined to act under cover of the festival in the following manner.,2. \xa0He posted horses at the gates of the city and came to the entrance of the theatre carrying a Celtic dagger under his cloak.,3. \xa0When Philip directed his attending friends to precede him into the theatre, while the guards kept their distance, he saw that the king was left alone, rushed at him, pierced him through his ribs, and stretched him out dead; then ran for the gates and the horses which he had prepared for his flight.,4. \xa0Immediately one group of the bodyguards hurried to the body of the king while the rest poured out in pursuit of the assassin; among these last were Leonnatus and Perdiccas and Attalus. Having a good start, Pausanias would have mounted his horse before they could catch him had he not caught his boot in a vine and fallen. As he was scrambling to his feet, Perdiccas and the rest came up with him and killed him with their javelins.' "^17.3.2 \xa0In Athens, where Demosthenes kept agitating against Macedon, the news of Philip's death was received with rejoicing, and the Athenians were not ready to concede the leading position among the Greeks to Macedon. They communicated secretly with Attalus and arranged to coâ\x80\x91operate with him, and they encouraged many of the cities to strike for their freedom." ^17.15.2 \xa0After many had spoken in the assembly, Phocion, the "Good," who was opposed to the party of Demosthenes, said that the men demanded should remember the daughters of LeÃ´s and Hyacinthus and gladly endure death so that their country would suffer no irremediable disaster, and he inveighed against the faint-heartedness and cowardice of those who would not lay down their lives for their city. The people nevertheless rejected his advice and riotously drove him from the stand,' "^17.15.3 \xa0and when Demosthenes delivered a carefully prepared discourse, they were carried away with sympathy for their leaders and clearly wished to save them. In the end, Demades, influenced, it is reported, by a bribe of five silver talents from Demosthenes's supporters, counselled them to save those whose lives were threatened, and read a decree that had been subtly worded. It contained a plea for the men and a promise to impose the penalty prescribed by the law, if they deserved punishment." ^17.16.3 \xa0He then proceeded to show them where their advantage lay and by appeals aroused their enthusiasm for the contests which lay ahead. He made lavish sacrifices to the gods at Dium in Macedonia and held the dramatic contests in honour of Zeus and the Muses which ArchelaÃ¼s, one of his predecessors, had instituted. ^17.16.4 \xa0He celebrated the festival for nine days, naming each day after one of the Muses. He erected a tent to hold a\xa0hundred couches and invited his Friends and officers, as well as the ambassadors from the cities, to the banquet. Employing great magnificence, he entertained great numbers in person besides distributing to his entire force sacrificial animals and all else suitable for the festive occasion, and put his army in a fine humour. ^17.17.3 \xa0He visited the tombs of the heroes Achilles, Ajax, and the rest and honoured them with offerings and other appropriate marks of respect, and then proceeded to make an accurate count of his accompanying forces. There were found to be, of infantry, twelve thousand Macedonians, seven thousand allies, and five thousand mercenaries, all of whom were under the command of Parmenion. ^17.17.4 \xa0Odrysians, Triballians, and Illyrians accompanied him to the number of seven thousand; and of archers and the soâ\x80\x91called Agrianians one thousand, making up a total of thirty-two thousand foot soldiers. of cavalry there were eighteen hundred Macedonians, commanded by Philotas son of Parmenion; eighteen hundred Thessalians, commanded by Callas son of Harpalus; six hundred from the rest of Greece under the command of Erigyius; and nine hundred Thracian and Paeonian scouts with Cassander in command, making a total of forty-five hundred cavalry. These were the men who crossed with Alexander to Asia.' "^17.35 1. \xa0When night fell, the remainder of the Persian army easily succeeded in scattering in various directions while the Macedonians gave over the pursuit and turned to plunder, being particularly attracted by the royal pavilions because of the mass of wealth that was there.,2. \xa0This included much silver, no little gold, and vast numbers of rich dresses from the royal treasure, which they took, and likewise a great store of wealth belonging to the King's Friends, Relatives, and military commanders.,3. \xa0Not only the ladies of the royal house but also those of the King's Relatives and Friends, borne on gilded chariots, had accompanied the army according to an ancestral custom of the Persians,,4. \xa0and each of them had brought with her a store of rich future and feminine adornment, in keeping with their vast wealth and luxury. The lot of these captured women was pathetic in the extreme.,5. \xa0They who previously from daintiness only with reluctance had been conveyed in luxurious carriages and had exposed no part of their bodies unveiled now burst wailing out of the tents clad only in a single chiton, rending their garments, calling on the gods, and falling at the knees of the conquerors.,6. \xa0Flinging off their jewelry with trembling hands and with their hair flying, they fled for their lives over rugged ground and, collecting into groups, they called to help them those who were themselves in need of help from others.,7. \xa0Some of their captors dragged these unfortunates by the hair, others, ripping off their clothing, drove them with blows of their hands or spear-butts against their naked bodies, thus outraging the dearest and proudest of the Persian possessions by virtue of Fortune's generosity to them." ^17.40.5 \xa0Immediately he demolished what was called Old Tyre and set many tens of thousands of men to work carrying stones to construct a mole two plethra in width. He drafted into service the entire population of the neighbouring cities and the project advanced rapidly because the workers were numerous. < ^17.41.1 \xa0At first, the Tyrians sailed up to the mole and mocked the king, asking if he thought that he would get the better of Poseidon. Then, as the work proceeded with unexpected rapidity, they voted to transport their children and women and old men to Carthage, assigned the young and able-bodied to the defence of the walls, and made ready for a naval engagement with their eighty triremes.' "^17.41.2 \xa0They did succeed in getting a part of their children and women to safety with the Carthaginians, but they were outstripped by the abundance of Alexander's labour force, and, not being able to stop his advance with their ships, were compelled to stand the siege with almost their whole population still in the city." ^17.41.5 \xa0As the Macedonian construction came within range of their missiles, portents were sent by the gods to them in their danger. Out of the sea a tidal wave tossed a sea-monster of incredible size into the midst of the Macedonian operations. It crashed into the mole but did it no harm, remained resting a portion of its body against it for a long time and then swam off into the sea again. ^17.41.6 \xa0This strange event threw both sides into superstition, each imagining that the portent signified that Poseidon would come to their aid, for they were swayed by their own interest in the matter. ^17.41.7 \xa0There were other strange happenings too, calculated to spread confusion and terror among the people. At the distribution of rations on the Macedonian side, the broken pieces of bread had a bloody look. Someone reported, on the Tyrian side, that he had seen a vision in which Apollo told him that he would leave the city.' "^17.41.8 \xa0Everyone suspected that the man had made up the story in order to curry favour with Alexander, and some of the younger citizens set out to stone him; he was, however, spirited away by the magistrates and took refuge in the temple of Heracles, where as a suppliant he escaped the people's wrath, but the Tyrians were so credulous that they tied the image of Apollo to its base with golden cords, preventing, as they thought, the god from leaving the city." ^17.42.6 \xa0Alexander was at a loss to deal with the harm done to his project by the forces of nature and thought of give up the siege attempt, but driven by ambition he sent to the mountain and felling huge trees, he brought them branches and all and, placing them besides the mole, broke the force of the waves.' "^17.50 1. \xa0The land where this temple lies is surrounded by a sandy desert and waterless waste, destitute of anything good for man. The oasis is fifty furlongs in length and breadth and is watered by many fine springs, so that it is covered with all sorts of trees, especially those valued for their fruit. It has a moderate climate like our spring and, surrounded as it is by very hot regions, alone furnishes to its people a contrasting mildness of temperature.,2. \xa0It is said that the sanctuary was built by DanaÃ¼s the Egyptian. The land, which is sacred to the god, is occupied on the south and west by Ethiopians, and on the north by the Libyans, a nomadic people, and the soâ\x80\x91called Nasamonians who reach on into the interior.,3. \xa0All the people of Ammon dwell in villages. In the midst of their country there is a fortress secured by triple walls. The innermost circuit encloses the palace of the ancient rulers; the next, the women's court, the dwellings of the children, women, and relatives, and the guardrooms of the scouts, as well as the sanctuary of the god and the sacred spring, from the waters of which offerings addressed to the god take on holiness; the outer circuit surrounds the barracks of the king's guards and the guardrooms of those who protect the person of the ruler.,4. \xa0Outside of the fortress at no great distance there is another temple of Ammon shaded by many large trees, and near this is the spring which is called the Spring of the Sun from its behaviour. Its waters change in temperature oddly in accordance with the times of day.,5. \xa0At sunrise it sends forth a warm stream, but as the day advances it grows cooler proportionally with the passage of the hours, until under the noonday heat it reaches the extreme degree of cold. Then again in the same proportion it grows warmer toward evening and as the night advances it continues to heat up until midnight when again the trend is reversed, and at daybreak once more the waters have returned to their original temperature.,6. \xa0The image of the god is encrusted with emeralds and other precious stones, and answers those who consult the oracle in a quite peculiar fashion. It is carried about upon a golden boat by eighty priests, and these, with the god on their shoulders, go without their own volition wherever the god directs their path.,7. \xa0A\xa0multitude of girls and women follows them singing hymns as they go and praising the god in a traditional hymn. " '^17.51 1. \xa0When Alexander was conducted by the priests into the temple and had regarded the god for a while, the one who held the position of prophet, an elderly man, came to him and said, "Rejoice, son; take this form of address as from the god also.",2. \xa0He replied, "I\xa0accept, father; for the future I\xa0shall be called thy son. But tell me if thou givest me the rule of the whole earth." The priest now entered the sacred enclosure and as the bearers now lifted the god and were moved according to certain prescribed sounds of the voice, the prophet cried that of a certainty the god had granted him his request, and Alexander spoke again: "The last, O\xa0spirit, of my questions now answer; have\xa0I punished all those who were the murderers of my father or have some escaped me?",3. \xa0The prophet shouted: "Silence! There is no mortal who can plot against the one who begot him. All the murderers of Philip, however, have been punished. The proof of his divine birth will reside in the greatness of his deeds; as formerly he has been undefeated, so now he will be unconquerable for all time.",4. \xa0Alexander was delighted with these responses. He honoured the god with rich gifts and returned to Egypt. ^17.52 1. \xa0He decided to found a great city in Egypt, and gave orders to the men left behind with this mission to build the city between the marsh and the sea. He laid out the site and traced the streets skilfully and ordered that the city should be called after him Alexandria.,2. \xa0It was conveniently situated near the harbour of Pharos, and by selecting the right angle of the streets, Alexander made the city breathe with the etesian winds so that as these blow across a great expanse of sea, they cool the air of the town, and so he provided its inhabitants with a moderate climate and good health.,3. \xa0Alexander also laid out the walls so that they were at once exceedingly large and marvellously strong. Lying between a great marsh and the sea, it affords by land only two approaches, both narrow and very easily blocked. In shape, it is similar to a chlamys, and it is approximately bisected by an avenue remarkable for its size and beauty. From gate to gate it runs a distance of forty furlongs; it is a plethron in width, and is bordered throughout its length with rich faÃ§ades of houses and temples.,4. \xa0Alexander gave orders to build a palace notable for its size and massiveness. And not only Alexander, but those who after him ruled Egypt down to our own time, with few exceptions have enlarged this with lavish additions.,5. \xa0The city in general has grown so much in later times that many reckon it to be the first city of the civilized world, and it is certainly far ahead of all the rest in elegance and extent and riches and luxury.,6. \xa0The number of its inhabitants surpasses that of those in other cities. At the time when we were in Egypt, those who kept the census returns of the population said that its free residents were more than three hundred thousand, and that the king received from the revenues of the country more than six thousand talents.,7. \xa0However that may be, King Alexander charged certain of his Friends with the construction of Alexandria, settled all the affairs of Egypt, and returned with his army to Syria.' "^17.77.4 \xa0It seemed to Alexander that he had accomplished his objective and now held his kingdom without contest, and he began to imitate the Persian luxury and the extravagant display of the kings of Asia. First he installed ushers of Asiatic race in his court, and then he ordered the most distinguished persons to act as his guards; among these was Dareius' brother Oxathres." '^17.77.5 \xa0Then he put on the Persian diadem and dressed himself in the white robe and the Persian sash and everything else except the trousers and the long-sleeved upper garment. He distributed to his companions cloaks with purple borders and dressed the horses in Persian harness. < ^17.77.6 \xa0In addition to all this, he added concubines to his retinue in the manner of Dareius, in number not less than the days of the year and outstanding in beauty as selected from all the women of Asia. ^17.77.7 \xa0Each nig

Tiresias: The Ancient Mediterranean Religions Source Database