| 1. Septuagint, 2 Esdras, 13 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 362 |
2. Hebrew Bible, Genesis, 41.45-41.52, 46.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 354| 41.45. "וַיִּקְרָא פַרְעֹה שֵׁם־יוֹסֵף צָפְנַת פַּעְנֵחַ וַיִּתֶּן־לוֹ אֶת־אָסְנַת בַּת־פּוֹטִי פֶרַע כֹּהֵן אֹן לְאִשָּׁה וַיֵּצֵא יוֹסֵף עַל־אֶרֶץ מִצְרָיִם׃", 41.46. "וְיוֹסֵף בֶּן־שְׁלֹשִׁים שָׁנָה בְּעָמְדוֹ לִפְנֵי פַּרְעֹה מֶלֶךְ־מִצְרָיִם וַיֵּצֵא יוֹסֵף מִלִּפְנֵי פַרְעֹה וַיַּעְבֹר בְּכָל־אֶרֶץ מִצְרָיִם׃", 41.47. "וַתַּעַשׂ הָאָרֶץ בְּשֶׁבַע שְׁנֵי הַשָּׂבָע לִקְמָצִים׃", 41.48. "וַיִּקְבֹּץ אֶת־כָּל־אֹכֶל שֶׁבַע שָׁנִים אֲשֶׁר הָיוּ בְּאֶרֶץ מִצְרַיִם וַיִּתֶּן־אֹכֶל בֶּעָרִים אֹכֶל שְׂדֵה־הָעִיר אֲשֶׁר סְבִיבֹתֶיהָ נָתַן בְּתוֹכָהּ׃", 41.49. "וַיִּצְבֹּר יוֹסֵף בָּר כְּחוֹל הַיָּם הַרְבֵּה מְאֹד עַד כִּי־חָדַל לִסְפֹּר כִּי־אֵין מִסְפָּר׃", 41.51. "וַיִּקְרָא יוֹסֵף אֶת־שֵׁם הַבְּכוֹר מְנַשֶּׁה כִּי־נַשַּׁנִי אֱלֹהִים אֶת־כָּל־עֲמָלִי וְאֵת כָּל־בֵּית אָבִי׃", 41.52. "וְאֵת שֵׁם הַשֵּׁנִי קָרָא אֶפְרָיִם כִּי־הִפְרַנִי אֱלֹהִים בְּאֶרֶץ עָנְיִי׃", | 41.45. "And Pharaoh called Joseph’s name Zaphenath-paneah; and he gave him to wife Asenath the daughter of Poti-phera priest of On. And Joseph went out over the land of Egypt.—", 41.46. "And Joseph was thirty years old when he stood before Pharaoh king of Egypt.—And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt.", 41.47. "And in the seven years of plenty the earth brought forth in heaps.", 41.48. "And he gathered up all the food of the seven years which were in the land of Egypt, and laid up the food in the cities; the food of the field, which was round about every city, laid he up in the same.", 41.49. "And Joseph laid up corn as the sand of the sea, very much, until they left off numbering; for it was without number.", 41.50. "And unto Joseph were born two sons before the year of famine came, whom Asenath the daughter of Poti-phera priest of On bore unto him.", 41.51. "And Joseph called the name of the first-born Manasseh: ‘for God hath made me forget all my toil, and all my father’s house.’", 41.52. "And the name of the second called he Ephraim: ‘for God hath made me fruitful in the land of my affliction.’", 46.20. "And unto Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath the daughter of Poti-phera priest of On bore unto him.", |
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3. Hebrew Bible, Leviticus, 24.10-24.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 354| 24.11. "וַיִּקֹּב בֶּן־הָאִשָּׁה הַיִּשְׂרְאֵלִית אֶת־הַשֵּׁם וַיְקַלֵּל וַיָּבִיאוּ אֹתוֹ אֶל־מֹשֶׁה וְשֵׁם אִמּוֹ שְׁלֹמִית בַּת־דִּבְרִי לְמַטֵּה־דָן׃", | 24.10. "And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel; and the son of the Israelitish woman and a man of Israel strove together in the camp.", 24.11. "And the son of the Israelitish woman blasphemed the Name, and cursed; and they brought him unto Moses. And his mother’s name was Shelomith, the daughter of Dibri, of the tribe of Dan.", |
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4. Hebrew Bible, Numbers, 11.4, 23.10, 24.7, 24.17, 35.9-35.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 352, 354, 355, 362| 11.4. "וְהָאסַפְסֻף אֲשֶׁר בְּקִרְבּוֹ הִתְאַוּוּ תַּאֲוָה וַיָּשֻׁבוּ וַיִּבְכּוּ גַּם בְּנֵי יִשְׂרָאֵל וַיֹּאמְרוּ מִי יַאֲכִלֵנוּ בָּשָׂר׃", 24.7. "יִזַּל־מַיִם מִדָּלְיָו וְזַרְעוֹ בְּמַיִם רַבִּים וְיָרֹם מֵאֲגַג מַלְכּוֹ וְתִנַּשֵּׂא מַלְכֻתוֹ׃", 24.17. "אֶרְאֶנּוּ וְלֹא עַתָּה אֲשׁוּרֶנּוּ וְלֹא קָרוֹב דָּרַךְ כּוֹכָב מִיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל וּמָחַץ פַּאֲתֵי מוֹאָב וְקַרְקַר כָּל־בְּנֵי־שֵׁת׃", 35.9. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 35.11. "וְהִקְרִיתֶם לָכֶם עָרִים עָרֵי מִקְלָט תִּהְיֶינָה לָכֶם וְנָס שָׁמָּה רֹצֵחַ מַכֵּה־נֶפֶשׁ בִּשְׁגָגָה׃", 35.12. "וְהָיוּ לָכֶם הֶעָרִים לְמִקְלָט מִגֹּאֵל וְלֹא יָמוּת הָרֹצֵחַ עַד־עָמְדוֹ לִפְנֵי הָעֵדָה לַמִּשְׁפָּט׃", 35.13. "וְהֶעָרִים אֲשֶׁר תִּתֵּנוּ שֵׁשׁ־עָרֵי מִקְלָט תִּהְיֶינָה לָכֶם׃", 35.14. "אֵת שְׁלֹשׁ הֶעָרִים תִּתְּנוּ מֵעֵבֶר לַיַּרְדֵּן וְאֵת שְׁלֹשׁ הֶעָרִים תִּתְּנוּ בְּאֶרֶץ כְּנָעַן עָרֵי מִקְלָט תִּהְיֶינָה׃", 35.15. "לִבְנֵי יִשְׂרָאֵל וְלַגֵּר וְלַתּוֹשָׁב בְּתוֹכָם תִּהְיֶינָה שֵׁשׁ־הֶעָרִים הָאֵלֶּה לְמִקְלָט לָנוּס שָׁמָּה כָּל־מַכֵּה־נֶפֶשׁ בִּשְׁגָגָה׃", | 11.4. "And the mixed multitude that was among them fell a lusting; and the children of Israel also wept on their part, and said: ‘Would that we were given flesh to eat!", 23.10. "Who hath counted the dust of Jacob, Or numbered the stock of Israel? Let me die the death of the righteous, And let mine end be like his!", 24.7. "Water shall flow from his branches, And his seed shall be in many waters; And his king shall be higher than Agag, And his kingdom shall be exalted.", 24.17. "I see him, but not now; I behold him, but not nigh; There shall step forth a star out of Jacob, And a scepter shall rise out of Israel, And shall smite through the corners of Moab, And break down all the sons of Seth.", 35.9. "And the LORD spoke unto Moses, saying:", 35.10. "’Speak unto the children of Israel, and say unto them: When ye pass over the Jordan into the land of Canaan,", 35.11. "then ye shall appoint you cities to be cities of refuge for you, that the manslayer that killeth any person through error may flee thither.", 35.12. "And the cities shall be unto you for refuge from the avenger, that the manslayer die not, until he stand before the congregation for judgment.", 35.13. "And as to the cities which ye shall give, there shall be for you six cities of refuge.", 35.14. "Ye shall give three cities beyond the Jordan, and three cities shall ye give in the land of Canaan; they shall be cities of refuge.", 35.15. "For the children of Israel, and for the stranger and for the settler among them, shall these six cities be for refuge, that every one that killeth any person through error may flee thither.", |
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5. Hebrew Bible, Psalms, 105.23 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 355| 105.23. "וַיָּבֹא יִשְׂרָאֵל מִצְרָיִם וְיַעֲקֹב גָּר בְּאֶרֶץ־חָם׃", | 105.23. "Israel also came into Egypt; And Jacob sojourned in the land of Ham.", |
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6. Hebrew Bible, Exodus, 12.38 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 354| 12.38. "וְגַם־עֵרֶב רַב עָלָה אִתָּם וְצֹאן וּבָקָר מִקְנֶה כָּבֵד מְאֹד׃", | 12.38. "And a mixed multitude went up also with them; and flocks, and herds, even very much cattle.", |
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7. Hebrew Bible, Isaiah, 19.19-19.20 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 353, 362| 19.19. "בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַיהוָה בְּתוֹךְ אֶרֶץ מִצְרָיִם וּמַצֵּבָה אֵצֶל־גְּבוּלָהּ לַיהוָה׃", | 19.19. "In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD.", 19.20. "And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt; for they shall cry unto the LORD because of the oppressors, and He will send them a saviour, and a defender, who will deliver them.", |
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8. Hebrew Bible, Ezekiel, 5.5 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 355| 5.5. "כֹּה אָמַר אֲדֹנָי יְהֹוִה זֹאת יְרוּשָׁלִַם בְּתוֹךְ הַגּוֹיִם שַׂמְתִּיהָ וּסְבִיבוֹתֶיהָ אֲרָצוֹת׃", | 5.5. "Thus saith the Lord GOD: This is Jerusalem! I have set her in the midst of the nations, and countries are round about her.", |
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9. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 239| 44d. εἰκότος ἀντεχομένοις, οὕτω καὶ κατὰ ταῦτα πορευομένοις διεξιτέον. | 44d. and proceed accordingly, in the exposition now to be given. |
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| 10. Theocritus, Idylls, 17.106-17.111, 17.114, 17.135-17.137 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 221, 238 |
11. Polybius, Histories, None (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 188| 3.28.2. ἀλλʼ ὁμολογουμένως τοὺς Καρχηδονίους ἠναγκασμένους παρὰ πάντα τὰ δίκαια διὰ τὸν καιρὸν ἐκχωρῆσαι μὲν Σαρδόνος, ἐξενεγκεῖν δὲ τὸ προειρημένον πλῆθος τῶν χρημάτων. | 3.28.2. In this case everyone would agree that the Carthaginians, contrary to all justice, and merely because the occasion permitted it, were forced to evacuate Sardinia and pay the additional sum I mentioned. |
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12. Cicero, Republic, 1.63 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •appian of alexandria, on magistrates under dictator, termination of Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 79, 84| 1.63. Est vero, inquit Scipio, in pace et otio; licet enim lascivire, dum nihil metuas, ut in navi ac saepe etiam in morbo levi. Sed ut ille, qui navigat, cum subito mare coepit horrescere, et ille aeger ingravescente morbo unius opem inplorat, sic noster populus in pace et domi imperat et ipsis magistratibus minatur, recusat, appellat, provocat, in bello sic paret ut regi; valet enim salus plus quam libido. Gravioribus vero bellis etiam sine collega omne imperium nostri penes singulos esse voluerunt, quorum ipsum nomen vim suae potestatis indicat. Nam dictator quidem ab eo appellatur, quia dicitur, sed in nostris libris vides eum, Laeli, magistrum populi appellari. L. Video, inquit. Et Scipio: Sapienter igitur illi vete res | |
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| 13. Hebrew Bible, Daniel, 7 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 362 |
| 14. Varro, On The Latin Language, 5.82 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •appian of alexandria, on magistrates under dictator, termination of Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 79 |
15. Philo of Alexandria, On The Posterity of Cain, 57-58 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 251 | 58. On which account, a man would not be wrong who called our minds the sun of our composition; as the mind, if it does not rise and shed its own light in man, who may be looked upon as a small world, leaves a great darkness diffused over all existing things, and suffers nothing to be brought to light. XVII. |
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| 16. Philo of Alexandria, On Planting, 40 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 251 |
17. Philo of Alexandria, On The Creation of The World, 17, 119 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 239 | 119. Again, the principal and domit part in an animal is the head, and that has seven most necessary divisions: two eyes, an equal number of ears, two channels for the nostrils, and the mouth to make up seven, through which as Plato says, mortal things find their entrance, and immortal things their exit. For into the mouth do enter meat and drink, perishable food of a perishable body; but from out of it proceed wordsùthe immortal laws of an immortal soul, by means of which rational life is regulated. XLI. |
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| 18. Philo of Alexandria, On The Life of Joseph, 136 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 239 |
19. Philo of Alexandria, On Flight And Finding, 95-96, 94 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 355 | 94. These then are the reasons on account of which they who have committed unintentional homicide fly only to those cities which belong to the ministers of the temple. We must now proceed to mention what these cities are, and why they are six in numbers. Perhaps we may say that the most ancient, and the strongest, and the most excellent metropolis, for I may not call it merely a city, is the divine word, to flee to which first is the most advantageous course of all. |
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| 20. Livy, History, 2.18.5, 2.31.3, 5.32.1, 5.48, 5.49.2, 5.49.9, 6.1.4-6.1.5, 9.21.1, 9.22.1, 9.24.1, 21.1-21.22 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 188, 190 |
| 21. Anon., Sibylline Oracles, 5.249-5.252, 5.263, 5.415-5.433, 5.492-5.503 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 354, 355, 362 |
22. Philo of Alexandria, On Dreams, 1.32, 1.72 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 239, 251 | 1.32. Again, where, in what part does this mind lie hid? Has it received any settled habitation? For some men have dedicated it to our head, as the principal citadel, around which all the outward senses have their lairs; thinking it natural that its body-guards should be stationed near it, as near the palace of a mighty king. Some again contend earnestly in favour of the position which they assign it, believing that it is enshrined like a statue in the heart. 1.72. And he subsequently alleges a reason why he "met the place;" for, says he, "the sun was Set." Not meaning the sun which appears to us, but the most brilliant and radiant light of the invisible and Almighty God. When this light shines upon the mind, the inferior beams of words (that is of angels) set. And much more are all the places perceptible by the external senses overshadowed; but when he departs in a different direction, then they all rise and shine. |
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23. Philo of Alexandria, On Curses, 164-165, 95 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 362 | 95. Now the precept is of this kind, "of every thing which passeth under the rod, the tenth is sacred to the Lord; thou shalt not exchange good for bad, and if thou dost exchange, both the thing itself and that for which it is exchanged shall be sacred," and yet how can that which is evil possibly be sacred? The truth is that, as I said, he means here what is laborious, not what is bad; so that what is really intended is something of this kind:--The honourable is a perfect good, but labour is an imperfect advantage. If therefore you acquire what is perfect, you need no longer seek what is deficient; but if with an excessive superfluity you choose still to continue labouring, then know that you will appear to be exchanging one thing for another, but in reality you will be acquiring both, for even if both are of equal value they nevertheless are not completely whole. XXVIII. |
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24. Philo of Alexandria, On The Virtues, 164 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 251 | 164. For as when the sun arises, the darkness disappears and all places are filled with light, so in the same manner when God, that sun appreciable only by the intellect, arises and illuminates the soul, the whole darkness of vices and passions is dissipated, and the pure and lovely appearance of bright and radiant virtue is displayed to the world. XXXI. |
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25. Philo of Alexandria, On Drunkenness, 44 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 251 | 44. for as the sun, when he has arisen, hides the stars, pouring forth his own light altogether over our sight, so also when the beams of the light-giving God, unmingled as they are, and entirely pure, and visible at the greatest distance, shone upon the eye of the soul, being comprehensible only by the intellect, then the eye of the soul can see nothing else; for the knowledge of the living God having beamed upon it, out-dazzles everything else, so that even those things which are most brilliant by their own intrinsic light appear to be dark in comparison. |
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| 26. Philo of Alexandria, Plant., 40 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 251 |
27. Philo of Alexandria, On The Special Laws, 3.184, 4.52, 4.92, 4.123 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 239, 251 | 3.184. Again. "If," says the law, "any one strike out the eye of a servant or of a handmaiden, he shall let them depart Free."{18}{#ex 21:26.} Because, as nature has assigned the chief position in the body to the head, having bestowed upon it a situation the most suitable to that pre-eminence, as it might give a citadel to a king (for having sent it forth to govern the body it has established it on a height, putting the whole composition of the body from the neck to the feet under it, as a pedestal might be placed under a statue 4.52. For as in the case of eclipses of the sun the rays which have, for a brief moment, been obscured, a short time afterwards shine forth again, exhibiting an unclouded and far-seen brilliancy without anything whatever coming over the sun at all, but one unalloyed blaze beaming forth from him in a serene sky; so also, even though some persons may deliver predictions, practising a lying art of prophecy, and disguising themselves under the specious name of prophetic inspiration, falsely taking the name of God in vain, they will be easily convicted. For, again, the truth will come forth and will beam forth, shedding around a most conspicuous light, so that the falsehood which has previously overshadowed it will disappear. 4.92. For this reason those who have tasted deeply of philosophy, not merely with their lips, but feasting thoroughly on its profound doctrines, investigating the nature of the soul, and comprehending its threefold character, and how it is divided into reason, and anger, and appetite, have attributed the chief post to reason as the principal authority, assigning to it the head as its most appropriate abode, where also the company of the outward senses, who are always present as the body-guards of the mind as their king, are stationed; 4.123. On which account Moses, in another passage, establishes a law concerning blood, that one may not eat the blood nor the Fat.{27}{#le 3:17.} The blood, for the reason which I have already mentioned, that it is the essence of the life; not of the mental and rational life, but of that which exists in accordance with the outward senses, to which it is owing that both we and irrational animals also have a common existence.CONCERNING THE SOUL OR LIFE OF MANXXIV. For the essence of the soul of man is the breath of God, especially if we follow the account of Moses, who, in his history of the creation of the world, says that God breathed into the first man, the founder of our race, the breath of life; breathing it into the principal part of his body, namely the face, where the outward senses are established, the body-guards of the mind, as if it were the great king. And that which was thus breathed into his face was manifestly the breath of the air, or whatever else there may be which is even more excellent than the breath of the air, as being a ray emitted from the blessed and thricehappy nature of God. |
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| 28. Philo of Alexandria, That The Worse Attacks The Better, 264 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 251 |
| 29. Julius Caesar, De Bello Civli, 2.21.3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •appian of alexandria, on sulla’s dictatorship Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 143 |
30. Philo of Alexandria, That God Is Unchangeable, 123, 173-175 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 239 | 175. What has become of Europe and Asia, and, in short, of the whole of the inhabited world? Is it not tossed up and down the agitated like a ship that is tossed by the sea, at one time enjoying a fair wind and at another time being forced to battle against contrary gales? |
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31. Philo of Alexandria, On The Embassy To Gaius, 132, 134 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 351 | 134. and, as they wished to curry favour with him by a novel kind of flattery, so as to allow, and for the future to give the rein to, every sort of ill treatment of us without ever being called to account, what did they proceed to do? All the synagogues that they were unable to destroy by burning and razing them to the ground, because a great number of Jews lived in a dense mass in the neighbourhood, they injured and defaced in another manner, simultaneously with a total overthrow of their laws and customs; for they set up in every one of them images of Gaius, and in the greatest, and most conspicuous, and most celebrated of them they erected a brazen statue of him borne on a four-horse chariot. |
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32. Diodorus Siculus, Historical Library, 1.31.9, 14.117 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •appian of alexandria Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 110; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 238 | 1.31.9. It is for this reason that, according to our historical accounts, the ancient kings Egypt built great and marvellous works with the aid of so many hands and left in them immortal monuments to their glory. But these matters we shall set forth in detail a little later; now we shall tell of the nature of the river and the distinctive features of the country. 14.117. 1. While the Romans were in a weakened condition because of the misfortune we have described, the Volscians went to war against them. Accordingly the Roman military tribunes enrolled soldiers, took the field with their army, and pitched camp on the Campus Martius, as it is called, two hundred stades distant from Rome.,2. Since the Volscians lay over against them with a larger force and were assaulting the camp, the citizens in Rome, fearing for the safety of those in the encampment, appointed Marcus Furius dictator. . . .,3. These armed all the men of military age and marched out during the night. At day-break they caught the Volscians as they were assaulting the camp, and appearing on their rear easily put them to flight. When the troops in the camp then sallied forth, the Volscians were caught in the middle and cut down almost to a man. Thus a people that passed for powerful in former days was by this disaster reduced to the weakest among the neighbouring tribes.,4. After the battle the dictator, on hearing that Bola was being besieged by the Aeculani, who are now called the Aequicoli, led forth his troops and slew most of the besieging army. From here he marched to the territory of Sutrium, a Roman colony, which the Tyrrhenians had forcibly occupied. Falling unexpectedly upon the Tyrrhenians, he slew many of them and recovered the city for the people of Sutrium.,5. The Gauls on their way from Rome laid siege to the city of Veascium which was an ally of the Romans. The dictator attacked them, slew the larger number of them, and got possession of all their baggage, included in which was the gold which they had received for Rome and practically all the booty which they had gathered in the seizure of the city.,6. Despite the accomplishment of such great deeds, envy on the part of the tribunes prevented his celebrating a triumph. There are some, however, who state that he celebrated a triumph for his victory over the Tuscans in a chariot drawn by four white horses, for which the people two years later fined him a large sum of money. But we shall recur to this in the appropriate period of time.,7. Those Celts who had passed into Iapygia turned back through the territory of the Romans; but soon thereafter the Cerii made a crafty attack on them by night and cut all of them to pieces in the Trausian Plain.,8. The historian Callisthenes began his history with the peace of this year between the Greeks and Artaxerxes, the King of the Persians. His account embraced a period of thirty years in ten Books and he closed the last Book of his history with the seizure of the Temple of Delphi by Philomelus the Phocian.,9. But for our part, since we have arrived at the peace between the Greeks and Artaxerxes, and at the threat to Rome offered by the Gauls, we shall make this the end of this Book, as we proposed at the beginning. |
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33. Philo of Alexandria, Against Flaccus, 46 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 355 | 46. on which account they frequent all the most prosperous and fertile countries of Europe and Asia, whether islands or continents, looking indeed upon the holy city as their metropolis in which is erected the sacred temple of the most high God, but accounting those regions which have been occupied by their fathers, and grandfathers, and great grandfathers, and still more remote ancestors, in which they have been born and brought up, as their country; and there are even some regions to which they came the very moment that they were originally settled, sending a colony of their people to do a pleasure to the founders of the colony. |
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34. Philo of Alexandria, On The Life of Moses, 1.275, 2.29-2.30, 2.41-2.44, 2.271 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 238, 251 | 1.275. But when the king heard that he was now near at hand, he went forth with his guards to meet him; and when they met at first there were, as was natural, greetings and salutations, and then a brief reproof of his tardiness and of his not having come more readily. After this there were feastings and costly entertainments, and all those other things which are usually prepared on the occasion of the reception of strangers, everything with royal magnificence being prepared, so as to give an exaggerated idea of the power and glory of the king. 2.29. Ptolemy, surnamed Philadelphus, was the third in succession after Alexander, the monarch who subdued Egypt; and he was, in all virtues which can be displayed in government, the most excellent sovereign, not only of all those of his time, but of all that ever lived; so that even now, after the lapse of so many generations, his fame is still celebrated, as having left many instances and monuments of his magimity in the cities and districts of his kingdom, so that even now it is come to be a sort of proverbial expression to call excessive magnificence, and zeal, for honour and splendour in preparation, Philadelphian, from his name; 2.30. and, in a word, the whole family of the Ptolemies was exceedingly eminent and conspicuous above all other royal families, and among the Ptolemies, Philadelphus was the most illustrious; for all the rest put together scarcely did as many glorious and praiseworthy actions as this one king did by himself, being, as it were, the leader of the herd, and in a manner the head of all the kings. 2.41. On which account, even to this very day, there is every year a solemn assembly held and a festival celebrated in the island of Pharos, to which not only the Jews but a great number of persons of other nations sail across, reverencing the place in which the first light of interpretation shone forth, and thanking God for that ancient piece of beneficence which was always young and fresh. 2.42. And after the prayers and the giving of thanks some of them pitched their tents on the shore, and some of them lay down without any tents in the open air on the sand of the shore, and feasted with their relations and friends, thinking the shore at that time a more beautiful abode than the furniture of the king's palace. 2.43. In this way those admirable, and incomparable, and most desirable laws were made known to all people, whether private individuals or kings, and this too at a period when the nation had not been prosperous for a long time. And it is generally the case that a cloud is thrown over the affairs of those who are not flourishing, so that but little is known of them; 2.44. and then, if they make any fresh start and begin to improve, how great is the increase of their renown and glory? I think that in that case every nation, abandoning all their own individual customs, and utterly disregarding their national laws, would change and come over to the honour of such a people only; for their laws shining in connection with, and simultaneously with, the prosperity of the nation, will obscure all others, just as the rising sun obscures the stars. 2.271. at which Moses as very indigt, first of all, at all the people having thus suddenly become blind, which but a short time before had been the most sharp-sighted of all nations; and secondly, at a vain invention of fable being able to extinguish such exceeding brilliancy of truth, which even the sun in its eclipse or the whole company of the stars could never darken; for it is comprehended by its own light, appreciable by the intellect and incorporeal, in comparison of which the light, which is perceptible by the external senses, is like night if compared to day. |
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| 35. Philo of Alexandria, Allegorical Interpretation, 1.46, 2.30, 3.35, 3.115, 3.171 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 239, 251 |
36. Philo of Alexandria, On The Life of Abraham, 110, 74 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 239 | 74. unless, indeed, you fancy that the world is situated in you as the domit part of you, which the whole common powers of the body obey, and which each of the outward senses follows; but that the world, the most beautiful, and greatest, and most perfect of works, of which everything else is but a part, is destitute of any king to hold it together, and to regulate it, and govern it in accordance with justice. And if it be invisible, wonder not at that, for neither can the mind which is in thee be perceived by the sight. |
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| 37. Pliny The Elder, Natural History, 6.59, 6.165-6.168 (1st cent. CE - 1st cent. CE) Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 222 |
| 38. Plutarch, Mark Antony, 8.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •appian of alexandria, on magistrates under dictator, termination of Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 79 |
39. Plutarch, Julius Caesar, 51.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •appian of alexandria, on sulla’s dictatorship Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 144| 51.1. ἐκ τούτου διαβαλὼν εἰς Ἰταλίαν ἀνέβαινεν εἰς Ῥώμην, τοῦ μὲν ἐνιαυτοῦ καταστρέφοντος εἰς ὃν ᾕρητο δικτάτωρ τὸ δεύτερον, οὐδέποτε τῆς ἀρχῆς ἐκείνης πρότερον ἐνιαυσίου γενομένης· εἰς δὲ τοὐπιὸν ὕπατος ἀπεδείχθη, καὶ κακῶς ἤκουσεν ὅτι τῶν στρατιωτῶν στασιασάντων καὶ δύο στρατηγικοὺς ἄνδρας ἀνελόντων, Κοσκώνιον καὶ Γάλβαν, ἐπετίμησε μὲν αὐτοῖς τοσοῦτον ὅσον ἀντὶ στρατιωτῶν πολίτας προσαγορεῦσαι, χιλίας δὲ διένειμεν ἑκάστῳ δραχμὰς καὶ χώραν τῆς Ἰταλίας ἀπεκλήρωσε πολλήν. | 51.1. |
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40. Plutarch, Camillus, 29.3, 30.1, 31.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •appian of alexandria, on magistrates under dictator, termination of •appian of alexandria Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 84, 110| 29.3. ἤδη γὰρ αὐτοῦ δικτάτορος ᾑρημένου καὶ μηδενὸς ἄρχοντος ἑτέρου νόμῳ πρὸς οὐκ ἔχοντας ἐξουσίαν ὁμολογηθῆναι. νυνὶ δὲ χρῆναι λέγειν εἴ τι βούλονται· νόμῳ γὰρ ἥκειν κύριος γεγονὼς συγγνώμην τε δεομένοις δοῦναι καὶ δίκην, εἰ μὴ μετανοοῦσιν, ἐπιθεῖναι τοῖς αἰτίοις. 30.1. οὕτω μὲν ἡ Ῥώμη παραλόγως ἥλω καὶ παραλογώτερον ἐσώθη, μῆνας ἑπτὰ τοὺς πάντας ὑπὸ τοῖς βαρβάροις γενομένη, παρελθόντες γὰρ εἰς αὐτὴν ὀλίγαις ἡμέραις ὕστερον τῶν Κυϊντιλίων εἰδῶν περὶ τὰς Φεβρουαρίας εἰδοὺς ἐξέπεσον. ὁ δὲ Κάμιλλος ἐθριάμβευσε μέν, ὡς εἰκὸς ἦν, τὸν ἀπολωλυίας σωτῆρα πατρίδος γενόμενον καὶ κατάγοντα τὴν πόλιν αὐτὴν εἰς ἑαυτήν· 31.3. ἐκ τούτου φοβηθεῖσα τὸν θόρυβον ἡ βουλὴ τὸν μὲν Κάμιλλον οὐκ εἴασε βουλόμενον ἀποθέσθαι τὴν ἀρχὴν ἐντὸς ἐνιαυτοῦ καίπερ ἓξ μῆνας οὐδενὸς ὑπερβαλόντος ἑτέρου δικτάτορος, αὐτὴ δὲ παρεμυθεῖτο καί κατεπράυνε πείθουσα καί δεξιουμένη τὸν δῆμον, ἐπιδεικνυμένη μὲν ἠρία καί τάφους πατέρων, ὑπομιμνῄσκουσα δὲ χωρίων ἱερῶν καί τόπων ἁγίων, οὓς Ῥωμύλος ἢ Νομᾶς ἤ τις ἄλλος αὐτοῖς τῶνβασιλέων ἐπιθειάσας παρέδωκεν. | 29.3. ince he himself had already been chosen dictator and there was no other legal ruler; the agreement of the Gauls had therefore been made with men who had no power in the case. Now, however, they must say what they wanted, for he was come with legal authority to grant pardon to those who asked it, and to inflict punishment on the guilty, unless they showed repentance. 30.1. So strangely was Rome taken, and more strangely still delivered, after the Barbarians had held it seven months in all. They entered it a few days after the Ides of July, and were driven out about the Ides of February. Camillus celebrated a triumph, as it was meet that a man should do who had saved a country that was lost, and who now brought the city back again to itself. 31.3. The Senate, therefore, fearful of this clamour, would not suffer Camillus, much as he wished it, to lay down his office within a year, although no other dictator had served more than six months. Meanwhile the Senators, by dint of kindly greetings and persuasive words, tried to soften and convert the people, pointing out the sepulchres and tombs of their fathers, and calling to their remembrance the shrines and holy places which Romulus, or Numa, or some other king, had consecrated and left to their care. |
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41. Plutarch, Fabius, 4.1-4.3, 14.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •appian of alexandria, on magistrates under dictator, termination of Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 82| 4.1. ὡς οὖν ταῦτʼ ἔδοξεν, ἀποδειχθεὶς δικτάτωρ Φάβιος, καὶ ἀποδείξας αὐτὸς ἵππαρχον Μᾶρκον Μινούκιον, πρῶτον μὲν ᾐτήσατο τὴν σύγκλητον ἵππῳ χρῆσθαι παρὰ τάς στρατείας. οὐ γὰρ ἐξῆν, ἀλλʼ ἀπηγόρευτο κατὰ δή τινα νόμον παλαιόν, εἴτε τῆς ἀλκῆς τὸ πλεῖστον ἐν τῷ πεζῷ τιθεμένων καὶ διὰ τοῦτο τὸν στρατηγὸν οἰομένων δεῖν παραμένειν τῇ φάλαγγι καὶ μὴ προλείπειν, εἴθʼ, ὅτι τυραννικὸν εἰς ἅπαντα τἆλλα καὶ μέγα τὸ τῆς ἀρχῆς κράτος ἐστίν, ἔν γε τούτῳ βουλομένων τὸν δικτάτορα τοῦ δήμου φαίνεσθαι δεόμενον. 4.2. οὐ μὴν ἀλλὰ καὶ αὐτὸς ὁ Φάβιος εὐθὺς ἐνδείξασθαι θέλων τῆς ἀρχῆς τὸ μέγεθος καὶ τὸν ὄγκον, ὡς μᾶλλον ὑπηκόοις χρῷτο καὶ πειθηνίοις τοῖς πολίταις, προῆλθε συνενεγκάμενος εἰς ταὐτὸ ῥαβδουχίας εἰκοσιτέσσαρας· καὶ τοῦ ἑτέρου τῶν ὑπάτων ἀπαντῶντος αὐτῷ τὸν ὑπηρέτην πέμψας ἐκέλευσε τοὺς ῥαβδούχους ἀπαλλάξαι καὶ τὰ παράσημα τῆς ἀρχῆς ἀποθέμενον ἰδιώτην ἀπαντᾶν. 4.3. μετὰ δὲ ταῦτα καλλίστην ἀρχόμενος ἐκ θεῶν ἀρχήν, καὶ διδάσκων τὸν δῆμον ὡς ὀλιγωρίᾳ καὶ περιφρονήσει τοῦ στρατηγοῦ πρὸς τὸ δαιμόνιον, οὐ μοχθηρίᾳ τῶν ἀγωνισαμένων σφαλέντα, προὔτρεπε μὴ δεδιέναι τοὺς ἐχθρούς, ἀλλὰ τοὺς θεοὺς ἐξευμενίζεσθαι καὶ τιμᾶν, οὐ δεισιδαιμονίαν ἐνεργαζόμενος, ἐνεργαζόμενος Coraës and Bekker after Bryan, now with S: ἐργαζόμενος . ἀλλὰ θαρρύνων εὐσεβείᾳ τὴν ἀρετὴν καὶ ταῖς παρὰ τῶν θεῶν ἐλπίσι τὸν ἀπὸ τῶν πολεμίων φόβον ἀφαιρῶν καὶ παραμυθούμενος. 14.1. ἐκ τούτου Φάβιος μὲν ἀπέθετο τὴν ἀρχήν, ὕπατοι δʼ αὖθις ἀπεδείκνυντο. καὶ τούτων οἱ μὲν πρῶτοι διεφύλαξαν ἣν ἐκεῖνος ἰδέαν τοῦ πολέμου κατέστησε, μάχεσθαι μὲν ἐκ παρατάξεως φεύγοντες πρὸς Ἀννίβαν, τοῖς δὲ συμμάχοις ἐπιβοηθοῦντες καὶ τὰς ἀποστάσεις κωλύοντες· Τερέντιος δὲ Βάρρων εἰς τὴν ὑπατείαν προαχθεὶς ἀπὸ γένους ἀσήμου, βίου δὲ διὰ δημοκοπίαν καὶ προπέτειαν ἐπισήμου, δῆλος ἦν εὐθὺς ἀπειρίᾳ καὶ θρασύτητι τὸν περὶ τῶν ὅλων ἀναρρίψων κύβον. | 4.1. Accordingly, this course was adopted, and Fabius was appointed dictator. In the absence of a consul, who alone could appoint a dictator, the people made Fabius pro-dictator ( Livy, xxii. 8. ) He himself appointed Marcus Minucius to be his Master of Horse, and then at once asked permission of the senate to use a horse himself when in the field. For this was not his right, but was forbidden by an ancient law, either because the Romans placed their greatest strength in their infantry, and for this reason thought that their commander ought to be with the phalanx and not leave it; or because they wished, since the power of the office in all other respects is as great as that of a tyrant, that in this point at least the dictator should be plainly dependent on the people. 4.1. Accordingly, this course was adopted, and Fabius was appointed dictator. In the absence of a consul, who alone could appoint a dictator, the people made Fabius pro-dictator ( Livy, xxii. 8. ) He himself appointed Marcus Minucius to be his Master of Horse, and then at once asked permission of the senate to use a horse himself when in the field. For this was not his right, but was forbidden by an ancient law, either because the Romans placed their greatest strength in their infantry, and for this reason thought that their commander ought to be with the phalanx and not leave it; or because they wished, since the power of the office in all other respects is as great as that of a tyrant, that in this point at least the dictator should be plainly dependent on the people. 4.2. However, Fabius himself was minded to show forth at once the magnitude and grandeur of his office, that the citizens might be more submissive and obedient to his commands. He therefore appeared in public attended by a united band of twenty-four lictors with their fasces, Each consul was allowed twelve. and when the remaining consul was coming to meet him, sent his adjutant to him with orders to dismiss his lictors, lay aside the insignia of his office, and meet him as a private person. 4.3. After this, he began with the gods, which is the fairest of all beginnings, and showed the people that the recent disaster was due to the neglect and scorn with which their general had treated religious rites, and not to the cowardice of those who fought under him. He thus induced them, instead of fearing their enemies, to propitiate and honour the gods. It was not that he filled them with superstition, but rather that he emboldened their valour with piety, allaying and removing the fear which their enemies inspired, with hopes of aid from the gods. 4.3. After this, he began with the gods, which is the fairest of all beginnings, and showed the people that the recent disaster was due to the neglect and scorn with which their general had treated religious rites, and not to the cowardice of those who fought under him. He thus induced them, instead of fearing their enemies, to propitiate and honour the gods. It was not that he filled them with superstition, but rather that he emboldened their valour with piety, allaying and removing the fear which their enemies inspired, with hopes of aid from the gods. 14.1. After this, Fabius laid down his office, and consuls were again appointed. The first of these maintained the style of warfare which Fabius had ordained. They avoided a pitched battle with Hannibal, but gave aid and succour to their allies, and prevented their falling away. But when Terentius Varro was elevated to the consulship, a man whose birth was obscure and whose life was conspicuous for servile flattery of the people and for rashness, it was clear that in his inexperience and temerity he would stake the entire issue upon the hazard of a single throw. 14.1. After this, Fabius laid down his office, and consuls were again appointed. The first of these maintained the style of warfare which Fabius had ordained. They avoided a pitched battle with Hannibal, but gave aid and succour to their allies, and prevented their falling away. But when Terentius Varro was elevated to the consulship, a man whose birth was obscure and whose life was conspicuous for servile flattery of the people and for rashness, it was clear that in his inexperience and temerity he would stake the entire issue upon the hazard of a single throw. |
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42. Plutarch, Marcellus, 24.10-24.13, 25.1-25.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •appian of alexandria, on magistrates under dictator, termination of Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 79| 25.1. ἐπεὶ δὲ ἐλθὼν ἀπὸ τῆς Σικελίας ὁ τοῦ Μαρκέλλου συνάρχων ἕτερον ἐβούλετο λαβεῖν λαβεῖν Bekker has λέγειν , after Coraës. δικτάτορα, καὶ βιασθῆναι παρὰ γνώμην μὴ βουλόμενος ἐξέπλευσε νυκτὸς εἰς Σικελίαν, οὕτως ὁ μὲν δῆμος ὠνόμασε δικτάτορα Κόϊντον Φούλβιον, ἡ βουλὴ δʼ ἔγραψε Μαρκέλλῳ κελεύουσα τοῦτον εἰπεῖν. ὁ δὲ πεισθεὶς ἀνεῖπε καὶ συνεπεκύρωσε τοῦ δήμου τὴν γνώμην, αὐτὸς δὲ πάλιν ἀνθύπατος εἰς τοὐπιὸν ἀπεδείχθη. 25.2. συνθέμενος δὲ πρὸς Φάβιον Μάξιμον ὅπως ἐκεῖνος μὲν ἐπιχειρῇ Ταραντίνοις, αὐτὸς δὲ συμπλεκόμενος καὶ περιέλκων Ἀννίβαν ἐμποδὼν ᾖ τοῦ βοηθεῖν πρὸς ἐκεῖνον, ἐπέβαλε περὶ Κανύσιον, καὶ πολλὰς ἀλλάσσοντι στρατοπεδείας καὶ φυγομαχοῦντι πανταχόθεν ἐπεφαίνετο, τέλος δʼ ἱδρυνθέντα προσκείμενος ἐξανίστη τοῖς ἀκροβολισμοῖς. | 25.1. But the colleague of Marcellus, who had come back from Sicily, wished to appoint another man as dictator, and being unwilling to have his opinion overborne by force, sailed off by night to Sicily. Under these circumstances the people named Quintus Fulvius as dictator, and the senate wrote to Marcellus bidding him confirm the nomination. He consented, proclaimed Quintus Fulvius dictator, and so confirmed the will of the people; he himself was appointed proconsul again for the ensuing year. 209 B.C. 25.2. He then made an agreement with Fabius Maximus that, while Fabius should make an attempt upon Tarentum, he himself, by diverting Hannibal and engaging with him, should prevent him from coming to the relief of that place. He came up with Hannibal at Canusium, and as his adversary often shifted his camp and declined battle, he threatened him continually, and at last, by harassing him with his skirmishers, drew him out of his entrenchments. |
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43. Josephus Flavius, Jewish War, 2.487-2.498, 3.307-3.315, 7.412-7.415 (1st cent. CE - 1st cent. CE) Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 351, 353, 355 | 2.487. 7. But for Alexandria, the sedition of the people of the place against the Jews was perpetual, and this from that very time when Alexander [the Great], upon finding the readiness of the Jews in assisting him against the Egyptians, and as a reward for such their assistance, gave them equal privileges in this city with the Grecians themselves; 2.488. which honorary reward Continued among them under his successors, who also set apart for them a particular place, that they might live without being polluted [by the Gentiles], and were thereby not so much intermixed with foreigners as before; they also gave them this further privilege, that they should be called Macedonians. Nay, when the Romans got possession of Egypt, neither the first Caesar, nor anyone that came after him, thought of diminishing the honors which Alexander had bestowed on the Jews. 2.489. But still conflicts perpetually arose with the Grecians; and although the governors did every day punish many of them, yet did the sedition grow worse; 2.490. but at this time especially, when there were tumults in other places also, the disorders among them were put into a greater flame; for when the Alexandrians had once a public assembly, to deliberate about an embassage they were sending to Nero, a great number of Jews came flocking to the theater; 2.491. but when their adversaries saw them, they immediately cried out, and called them their enemies, and said they came as spies upon them; upon which they rushed out, and laid violent hands upon them; and as for the rest, they were slain as they ran away; but there were three men whom they caught, and hauled them along, in order to have them burnt alive; 2.492. but all the Jews came in a body to defend them, who at first threw stones at the Grecians, but after that they took lamps, and rushed with violence into the theater, and threatened that they would burn the people to a man; and this they had soon done, unless Tiberius Alexander, the governor of the city, had restrained their passions. 2.493. However, this man did not begin to teach them wisdom by arms, but sent among them privately some of the principal men, and thereby entreated them to be quiet, and not provoke the Roman army against them; but the seditious made a jest of the entreaties of Tiberius, and reproached him for so doing. 2.494. 8. Now when he perceived that those who were for innovations would not be pacified till some great calamity should overtake them, he sent out upon them those two Roman legions that were in the city, and together with them five thousand other soldiers, who, by chance, were come together out of Libya, to the ruin of the Jews. They were also permitted not only to kill them, but to plunder them of what they had, and to set fire to their houses. 2.495. These soldiers rushed violently into that part of the city which was called Delta, where the Jewish people lived together, and did as they were bidden, though not without bloodshed on their own side also; for the Jews got together, and set those that were the best armed among them in the forefront, and made a resistance for a great while; but when once they gave back, they were destroyed unmercifully; 2.496. and this their destruction was complete, some being caught in the open field, and others forced into their houses, which houses were first plundered of what was in them, and then set on fire by the Romans; wherein no mercy was shown to the infants, and no regard had to the aged; but they went on in the slaughter of persons of every age, 2.497. till all the place was overflowed with blood, and fifty thousand of them lay dead upon heaps; nor had the remainder been preserved, had they not betaken themselves to supplication. So Alexander commiserated their condition, and gave orders to the Romans to retire; 2.498. accordingly, these being accustomed to obey orders, left off killing at the first intimation; but the populace of Alexandria bare so very great hatred to the Jews, that it was difficult to recall them, and it was a hard thing to make them leave their dead bodies. 3.307. 32. Nor did the Samaritans escape their share of misfortunes at this time; for they assembled themselves together upon the mountain called Gerizzim, which is with them a holy mountain, and there they remained; which collection of theirs, as well as the courageous minds they showed, could not but threaten somewhat of war; 3.308. nor were they rendered wiser by the miseries that had come upon their neighboring cities. They also, notwithstanding the great success the Romans had, marched on in an unreasonable manner, depending on their own weakness, and were disposed for any tumult upon its first appearance. 3.309. Vespasian therefore thought it best to prevent their motions, and to cut off the foundation of their attempts. For although all Samaria had ever garrisons settled among them, yet did the number of those that were come to Mount Gerizzim, and their conspiracy together, give ground for fear what they would be at; 3.310. he therefore sent thither Cerealis, the commander of the fifth legion, with six hundred horsemen, and three thousand footmen, 3.311. who did not think it safe to go up to the mountain, and give them battle, because many of the enemy were on the higher part of the ground; so he encompassed all the lower part of the mountain with his army, and watched them all that day. 3.312. Now it happened that the Samaritans, who were now destitute of water, were inflamed with a violent heat (for it was summer time, and the multitude had not provided themselves with necessaries), 3.313. insomuch that some of them died that very day with heat, while others of them preferred slavery before such a death as that was, and fled to the Romans, 3.314. by whom Cerealis understood that those which still staid there were very much broken by their misfortunes. So he went up to the mountain, and having placed his forces round about the enemy, he, in the first place, exhorted them to take the security of his right hand, and come to terms with him, and thereby save themselves; and assured them, that if they would lay down their arms, he would secure them from any harm; 3.315. but when he could not prevail with them, he fell upon them and slew them all, being in number eleven thousand and six hundred. This was done on the twenty-seventh day of the month Desius [Sivan]. And these were the calamities that befell the Samaritans at this time. 7.412. but when the principal men of the senate saw what madness they were come to, they thought it no longer safe for themselves to overlook them. So they got all the Jews together to an assembly, and accused the madness of the Sicarii, and demonstrated that they had been the authors of all the evils that had come upon them. 7.413. They said also that “these men, now they were run away from Judea, having no sure hope of escaping, because as soon as ever they shall be known, they will be soon destroyed by the Romans, they come hither and fill us full of those calamities which belong to them, while we have not been partakers with them in any of their sins.” 7.414. Accordingly, they exhorted the multitude to have a care, lest they should be brought to destruction by their means, and to make their apology to the Romans for what had been done, by delivering these men up to them; 7.415. who being thus apprised of the greatness of the danger they were in, complied with what was proposed, and ran with great violence upon the Sicarii, and seized upon them; |
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| 44. Appian, The War Against Hannibal, 12.50 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •appian of alexandria, on magistrates under dictator, termination of Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 79 |
| 45. Appian, Civil Wars, 1.98.459, 1.99.461 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •appian of alexandria, on sulla’s dictatorship Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 143, 144 |
| 46. Appian, The Mithridatic Wars, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 355 |
| 47. Appian, The Syrian Wars, 50.252 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 355 |
| 48. Plutarch, Roman Questions, 81 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •appian of alexandria, on magistrates under dictator, termination of Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 79 |
49. Josephus Flavius, Jewish Antiquities, 4.115-4.116, 13.68 (1st cent. CE - 1st cent. CE) Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 352, 353, 362 | 4.115. You shall retain that land to which he hath sent you, and it shall ever be under the command of your children; and both all the earth, as well as the seas, shall be filled with your glory: and you shall be sufficiently numerous to supply the world in general, and every region of it in particular, with inhabitants out of your stock. 4.116. However, O blessed army! wonder that you are become so many from one father: and truly, the land of Canaan can now hold you, as being yet comparatively few; but know ye that the whole world is proposed to be your place of habitation for ever. The multitude of your posterity also shall live as well in the islands as on the continent, and that more in number than are the stars of heaven. And when you are become so many, God will not relinquish the care of you, but will afford you an abundance of all good things in times of peace, with victory and dominion in times of war. 13.68. for the prophet Isaiah foretold that, ‘there should be an altar in Egypt to the Lord God;’” and many other such things did he prophesy relating to that place. |
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| 50. Palestinian Talmud, Sukkah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 349, 351 |
| 51. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 222, 238 |
52. Cassius Dio, Roman History, 42.20.3-42.20.4, 42.21.1-42.21.2, 42.55.4, 45.27.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •appian of alexandria, on sulla’s dictatorship Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 143, 144 | 42.20.3. Thus he received the privilege of being consul for five consecutive years and of being chosen dictator, not for six months, but for an entire year, and he assumed the tribunician authority practically for life; for he secured the right of sitting with the tribunes upon the same benches and of being reckoned with them for other purposes â a privilege which was permitted to no one. 42.20.4. All the elections except those of the plebs now passed into his hands, and for this reason they were delayed till after his arrival and were held toward the close of the year. In the case of the governorships in subject territory the citizens pretended to allot themselves those which fell to the consuls, but voted that Caesar should give the others to the praetors without the casting of lots; for they had gone back to consuls and praetors again contrary to their decree. 42.21.1. In this way these measures were voted and ratified. Caesar entered upon the dictatorship at once, although he was outside of Italy, and chose Antony, although he had not yet been praetor, as his master of horse; and the consuls proposed the latter's name also, although the augurs very strongly opposed him, declaring that no one might be master of the horses for more than six months. 42.21.2. But for this course they brought upon themselves a great deal of ridicule, because, after having decided that the dictator himself should be chosen for a year, contrary to all precedent, they were now splitting hairs about the master of the horse. 42.55.4. These were the things he did in that year in which he really ruled alone as dictator for the second time, though Calenus and Vatinius, appointed near the close of the year, were said to be the consuls. 45.27.5. For when he proposed those astonishing laws, the whole city was filled with thunder and lightning. Yet this accursed fellow paid no attention to all this, though he claims to be an augur, but filled not only the city but also the whole world with evils and with wars, as I have said. "Now after this is there any need of mentioning that he served as master of the horse a whole year, something which had never before occurred? |
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| 53. Clement of Alexandria, Miscellanies, 1.22.150 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 238 |
54. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 353| 111a. מאי אמן א"ר חנינא אל מלך נאמן,(ישעיהו ה, יד) לכן הרחיבה שאול נפשה ופערה פיה לבלי חוק אמר ר"ל למי שמשייר אפי' חוק אחד א"ר יוחנן לא ניחא למרייהו דאמרת להו הכי אלא אפי' לא למד אלא חוק אחד,(שנאמר) (זכריה יג, ח) והיה בכל הארץ נאם ה' פי שנים בה יכרתו ויגועו והשלישית יותר בה אמר ר"ל שלישי של שם א"ל רבי יוחנן לא ניחא למרייהו דאמרת להו הכי אלא אפי' שלישי של נח,(ירמיהו ג, יד) כי אנכי בעלתי בכם ולקחתי אתכם אחד מעיר ושנים ממשפחה אמר ר"ל דברים ככתבן א"ל ר' יוחנן לא ניחא ליה למרייהו דאמרת להו הכי אלא אחד מעיר מזכה כל העיר כולה ושנים ממשפחה מזכין כל המשפחה כולה יתיב רב כהנא קמיה דרב ויתיב וקאמר דברים ככתבן א"ל רב לא ניחא ליה למרייהו דאמרת להו הכי אלא אחד מעיר מזכה כל העיר ושנים ממשפחה מזכין כל המשפחה,חזייה דהוה קא חייף רישיה וסליק ויתיב קמיה דרב א"ל (איוב כח, יג) ולא תמצא בארץ החיים א"ל מילט קא לייטת לי א"ל קרא קאמינא לא תמצא תורה במי שמחיה עצמו עליה,תניא רבי סימאי אומר נאמר (שמות ו, ז) ולקחתי אתכם לי לעם ונאמר והבאתי אתכם מקיש יציאתן ממצרים לביאתן לארץ מה ביאתן לארץ שנים מס' ריבוא אף יציאתן ממצרים שנים מס' ריבוא אמר רבא וכן לימות המשיח שנא' (הושע ב, יז) וענתה שמה כימי נעוריה וכיום עלותה מארץ מצרים,תניא אמר ר' אלעזר ברבי יוסי פעם אחת נכנסתי לאלכסנדריא של מצרים מצאתי זקן אחד ואמר לי בא ואראך מה עשו אבותי לאבותיך מהם טבעו בים מהם הרגו בחרב מהם מעכו בבנין ועל דבר זה נענש משה רבינו שנא' (שמות ה, כג) ומאז באתי אל פרעה לדבר בשמך הרע לעם הזה,אמר לו הקב"ה חבל על דאבדין ולא משתכחין הרי כמה פעמים נגליתי על אברהם יצחק ויעקב באל שדי ולא הרהרו על מדותי ולא אמרו לי מה שמך אמרתי לאברהם (בראשית יג, יז) קום התהלך בארץ לארכה ולרחבה כי לך אתננה בקש מקום לקבור את שרה ולא מצא עד שקנה בד' מאות שקל כסף ולא הרהר על מדותי,אמרתי ליצחק (בראשית כו, ג) גור בארץ הזאת ואהיה עמך ואברכך בקשו עבדיו מים לשתות ולא מצאו עד שעשו מריבה שנאמר (בראשית כו, כ) ויריבו רועי גרר עם רועי יצחק לאמר לנו המים ולא הרהר אחר מדותי,אמרתי ליעקב (בראשית כח, יג) הארץ אשר אתה שוכב עליה לך אתננה ביקש מקום לנטוע אהלו ולא מצא עד שקנה במאה קשיטה ולא הרהר אחר מדותי ולא אמרו לי מה שמך ואתה אמרת לי מה שמך בתחלה ועכשיו אתה אומר לי (שמות ה, כג) והצל לא הצלת את עמך (שמות ו, א) עתה תראה (את) אשר אעשה לפרעה במלחמת פרעה אתה רואה ואי אתה רואה במלחמת שלשים ואחד מלכים,(שמות לד, ח) וימהר משה ויקוד ארצה וישתחו מה ראה משה,ר' חנינא בן גמלא אמר ארך אפים ראה ורבנן אמרי אמת ראה: תניא כמ"ד ארך אפים ראה דתניא כשעלה משה למרום מצאו להקב"ה שיושב וכותב ארך אפים אמר לפניו רבונו של עולם ארך אפים לצדיקים אמר לו אף לרשעים א"ל רשעים יאבדו א"ל השתא חזית מאי דמבעי לך,כשחטאו ישראל אמר לו לא כך אמרת לי ארך אפים לצדיקים | 111a. b What /b is the meaning of the term b amen? Rabbi Ḥanina says: /b It is an acronym of the words: b God, faithful King [ i El Melekh ne’eman /i ]. /b ,§ With regard to the verse: b “Therefore, the netherworld has enlarged itself and opened its mouth without measure [ i livli ḥok /i ]” /b (Isaiah 5:14), b Reish Lakish says: /b It is referring to b one who leaves even one statute [ i ḥok /i ] /b unfulfilled; the netherworld expands for him. b Rabbi Yoḥa says: It is not satisfactory to /b God, b their Master, that you said this about them, /b as according to Reish Lakish’s opinion most of the Jewish people would be doomed to Gehenna. b Rather, even if one learned only one statute, /b he has a share in the World-to-Come, and “ i livli ḥok /i ” means one who has learned no statutes at all.,With regard to b that /b which b is stated: “And it shall come to pass that in all the land, says the Lord, two parts shall be excised and die, but the third shall remain in it” /b (Zechariah 13:8), b Reish Lakish says: /b “The third” means that only b one-third /b of the descendants b of Shem, /b son of Noah, will remain, and everyone else will die. b Rabbi Yoḥa said to /b Reish Lakish: b It is not satisfactory to /b God, b their Master, that you said this about them, /b that the overwhelming majority of the world will be destroyed. b Rather, even /b as many as b one-third /b of the descendants b of Noah, /b one-third of the population of the world, will remain.,With regard to the verse: b “For I have taken you to Myself: And I will take out one of a city, and two of a family” /b (Jeremiah 3:14), b Reish Lakish says: /b The meaning of this b statement /b is b as it is written, /b that only individuals will be spared and the rest will be destroyed. b Rabbi Yoḥa said to him: It is not satisfactory to /b God, b their Master, that you said this about them. Rather, /b the merit of b one from the city causes the entire city /b to b benefit, and /b the merit of b two from a family causes the entire family /b to b benefit /b and be redeemed. Likewise, the Gemara relates that b Rav Kahana sat before Rav, and sat and said: /b The meaning of b this statement /b is b as it is written. Rav said to him: It is not satisfactory to /b God, b their Master, that you said this about them. Rather, /b the merit of b one from the city causes the entire city /b to b benefit, and /b the merit of b two from a family causes the entire family /b to b benefit /b and be redeemed.,The Gemara relates that Rav b saw that /b Rav Kahana b was washing /b the hair on b his head and /b then b arose and sat before Rav. /b Rav b said to /b Rav Kahana: b “Nor shall it be found in the land of the living [ i haḥayyim /i ]” /b (Job 28:13). Rav Kahana thought that Rav addressed that verse to him and b he said to /b Rav: b Are you cursing me? /b Rav b said to him: /b It is b a verse /b that b I am saying /b to remind you that b Torah will not be found in one who sustains [ i meḥayye /i ] himself /b in an indulgent manner b in its /b study; rather, Torah is acquired through suffering and difficulty., b It is taught /b in a i baraita /i with regard to the few that are destined to be redeemed: b Rav Simai says /b that b it is stated: “And I will take you to Me as a people” /b (Exodus 6:7), b and /b juxtaposed to that verse b it is stated: “And I will bring you /b into the land” (Exodus 6:8). The Torah b compares their exodus from Egypt to their entry into the land; just as /b during b their entry into the land /b only b two of six hundred thousand /b entered the land, as they all died in the wilderness except for Caleb and Joshua, b so too, /b during b their exodus from Egypt, /b in terms of the ratio, b only two of six hundred thousand /b left Egypt and the rest died there. b Rava says: And likewise, /b that will be situation b in the messianic era, as it is stated: “And she shall respond there, as in the days of her youth, and as in the day when she came up out of the land of Egypt” /b (Hosea 2:17). The ultimate redemption and the exodus from Egypt are juxtaposed, indicating that in the messianic era too, only few will survive.,§ b It is taught /b in a i baraita /i that b Rabbi Elazar, son of Rabbi Yosei, says: One time I entered Alexandria of Egypt. I found one old man and he said to me: Come and I will show you what my ancestors, /b the Egyptians, b did to your ancestors, /b the Jewish people. Some b of them they drowned in the sea, /b some b of them they killed with the sword, /b and b some of them they crushed in the buildings. And /b it is b over this matter, /b Moses’ protest of the afflictions suffered by the Jewish people, that b Moses, our teacher, was punished, as it is stated: “For since I came to Pharaoh to speak in Your name, he has done evil to this people, /b neither have You delivered Your people at all” (Exodus 5:23)., b The Holy One, Blessed be He, said to /b Moses: b Woe over those who are gone and are no /b longer b found; as several times I revealed Myself to Abraham, Isaac, and Jacob as God Almighty [ i El Shaddai /i ] and they did not question My attributes, and did not say to Me: What is Your name? I said to Abraham: “Arise, walk through the land in the length of it and in the breadth of it; for unto you I will give it” /b (Genesis 13:17). Ultimately, b he sought a place to bury Sarah and did not find /b one b until he purchased /b it b for four hundred silver shekels, and he did not question My attributes /b and did not protest that I failed to fulfill My promise to give him the land., b I said to Isaac: “Sojourn in this land, and I will be with you and will bless you” /b (Genesis 26:3). b His servants sought water to drink and they did not find /b it b until they started a quarrel, as it is stated: “And the herdsmen of Gerar quarreled with Isaac’s herdsmen saying: The water is ours” /b (Genesis 26:20), b and he did not question My attributes. /b , b I said to Jacob: “The land upon which you lie, to you I will give it” /b (Genesis 28:13). b He sought a place to pitch his tent and he did not find /b one b until he purchased /b it b for one hundred coins, and he did not question My attributes, and did not say to Me: What is Your name? And you, /b Moses, b ask Me: What is Your name, initially, /b after witnessing My greatness more than they ever did. b And now you say to Me: “Neither have You delivered Your people” /b (Exodus 5:23). The verse then states: b “Now shall you see what I will do to Pharaoh” /b (Exodus 6:1). One can infer: b The war with Pharaoh /b and his downfall b you /b shall b see, but you will not see the war with the thirty-one kings /b in Eretz Yisrael, as you will not be privileged to conquer Eretz Yisrael for the Jewish people.,§ With regard to the verse: “And the Lord passed before him and proclaimed: The Lord, the Lord, compassionate and gracious God, slow to anger, abounding in loving-kindness and truth, extending loving-kindness to thousands of generations… b and Moses made haste and bowed his head toward the earth and prostrated himself” /b (Exodus 34:6–8), the Gemara asks: b What did Moses see /b in these attributes that caused him to hastily prostrate himself?, b Rabbi Ḥanina ben Gamla says: He saw /b the attribute of b slow to anger; and the Rabbis say: He saw /b the attribute of b truth. It is taught /b in a i baraita /i b in accordance with /b the opinion of b the one who said: He saw /b the attribute of b slow to anger, as it is taught /b in a i baraita /i : b When Moses ascended on high, he discovered the Holy One, Blessed be He, sitting and writing: Slow to anger. /b Moses b said before Him: Master of the Universe, /b is Your attribute of b slow to anger /b only to be used b for the righteous? /b God b said to him: /b It is an attribute b even for the wicked. /b Moses b said to Him: Let the wicked be doomed. /b God b said to him: Now, you /b will b see that you will need /b this, as ultimately you will reconsider that statement., b When the Jewish people sinned /b in the sin of the spies and Moses asked God to forgive them, the Holy One, Blessed be He, b said to /b Moses: b Didn’t you say to Me /b that the attribute of b slow to anger /b is b for the righteous /b alone? They are not worthy of atonement. |
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55. Diogenes Laertius, Lives of The Philosophers, 5.58 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 222 | 5.58. 3. STRATOHis successor in the school was Strato, the son of Arcesilaus, a native of Lampsacus, whom he mentioned in his will; a distinguished man who is generally known as the physicist, because more than anyone else he devoted himself to the most careful study of nature. Moreover, he taught Ptolemy Philadelphus and received, it is said, 80 talents from him. According to Apollodorus in his Chronology he became head of the school in the 123rd Olympiad, and continued to preside over it for eighteen years. |
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56. Eusebius of Caesarea, Ecclesiastical History, 4.2, 4.2.1-4.2.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 350, 352 | 4.2.1. The teaching and the Church of our Saviour flourished greatly and made progress from day to day; but the calamities of the Jews increased, and they underwent a constant succession of evils. In the eighteenth year of Trajan's reign there was another disturbance of the Jews, through which a great multitude of them perished. 4.2.2. For in Alexandria and in the rest of Egypt, and also in Cyrene, as if incited by some terrible and factious spirit, they rushed into seditious measures against their fellow-inhabitants, the Greeks. The insurrection increased greatly, and in the following year, while Lupus was governor of all Egypt, it developed into a war of no mean magnitude. |
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| 57. Eusebius of Caesarea, Preparation For The Gospel, 13.12.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 238 |
| 58. Quint.Inst., Inst., 10.1.52-10.1.58 Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 221 |
| 59. Papyri, P.Brem., 1 Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 350, 351, 354 |
| 60. Papyri, P.Giss., 41 Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 350 |
| 61. Papyri, P.Lond., None Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 350 |
| 62. Papyri, P.Louvre, 2376 Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 350 |
| 63. Artapanus, Apud Eusebius, 9.27.4-9.27.6 Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 354 |
64. Anon., Letter of Aristeas, 258-259, 53-55, 77-83, 52 Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 238 | 52. First of all I will give you a description of the table. The king was anxious that this piece of work should be of exceptionally large dimensions, and he caused enquiries to be made of the Jew |
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| 65. Papyri, Cpj, None Tagged with subjects: •nan Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 354 |
| 66. Papyri, P.Oxy., 4.705, 10.1242 Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 350, 354 |
| 67. Anon., Fasti Capitolini, None Tagged with subjects: •appian of alexandria Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 111 |
| 68. Anon., Tabula Triumphalis Barberiniana, None Tagged with subjects: •appian of alexandria Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 111 |
| 70. Appian, The Arabian Book, 19 Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 349 |
| 71. Eusebius of Caesarea, Chronicon, None Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 350 |
| 72. Anon., Alexandrian War, 3.4 Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 349 |
| 73. Caesar, B.Alex., 48.1 Tagged with subjects: •appian of alexandria, on sulla’s dictatorship Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 143 |
75. Strabo, Geography, 3.1.9, 17.1.5-17.1.6 Tagged with subjects: •appian of alexandria Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 222, 238 | 3.1.9. Next after [Cadiz ] is the port of Menestheus, and the estuary near to Asta and Nebrissa. These estuaries are valleys filled by the sea during its flood-tides, up which you may sail into the interior, and to the cities built on them, in the same way as you sail up a river. Immediately after are the two outlets of the Baetis. The island embraced by these mouths has a coast of a hundred stadia, or rather more according to others. Hereabouts is the Oracle of Menestheus, and the tower of Caepio, built upon a rock and washed on all sides by the sea. This is an admirable work, resembling the Pharos, and constructed for the safety of vessels. For the mud carried out by the river forms shallows, and sunken rocks are also scattered before it, so that a beacon was greatly needed. Thence sailing up the river is the city of Ebura and the sanctuary of Phosphorus, which they call Lux Dubia. You then pass up the other estuaries; and after these the river Ana, which has also two mouths, up either of which you may sail. Lastly, beyond is the Sacred Promontory, distant from Gadeira less than 2000 stadia. Some say that from the Sacred Promontory to the mouth of the Ana there are 60 miles; thence to the mouth of the Baetis 100; and from this latter place to Gadeira 70. 17.1.5. The ancients understood more by conjecture than otherwise, but persons in later times learnt by experience as eyewitnesses, that the Nile owes its rise to summer rains, which fall in great abundance in Upper Ethiopia, particularly in the most distant mountains. On the rains ceasing, the fulness of the river gradually subsides. This was particularly observed by those who navigated the Arabian Gulf on their way to the Cinnamon country, and by those who were sent out to hunt elephants, or for such other purposes as induced the Ptolemies, kings of Egypt, to despatch persons in that direction. These sovereigns had directed their attention to objects of this kind, particularly Ptolemy surnamed Philadelphus, who was a lover of science, and on account of bodily infirmities always in search of some new diversion and amusement. But the ancient kings paid little attention to such inquiries, although both they and the priests, with whom they passed the greater part of their lives, professed to be devoted to the study of philosophy. Their ignorance therefore is more surprising, both on this account and because Sesostris had traversed the whole of Ethiopia as far as the Cinnamon country, of which expedition monuments exist even to the present day, such as pillars and inscriptions. Cambyses also, when he was in possession of Egypt, had advanced with the Egyptians as far even as Meroe; and it is said that he gave this name both to the island and to the city, because his sister, or according to some writers his wife, Meroe died there. For this reason therefore he conferred the appellation on the island, and in honour of a woman. It is surprising how, with such opportunities of obtaining information, the history of these rains should not have been clearly known to persons living in those times, especially as the priests registered with the greatest diligence in the sacred books all extraordinary facts, and preserved records of everything which seemed to contribute to an increase of knowledge. And, if this had been the case, would it be necessary to inquire what is even still a question, what can possibly be the reason why rain falls in summer, and not in winter, in the most southerly parts of the country, but not in the Thebais, nor in the country about Syene ? nor should we have to examine whether the rise of the water of the Nile is occasioned by rains, nor require such evidence for these facts as Poseidonius adduces. For he says, that Callisthenes asserts that the cause of the rise of the river is the rain of summer. This he borrows from Aristotle, who borrowed it from Thrasyalces the Thasian (one of the ancient writers on physics), Thrasyalces from some other person, and he from Homer, who calls the Nile 'heaven-descended:' back to Egypt's heaven-descended stream. But I quit this subject, since it has been discussed by many writers, among whom it will be sufficient to specify two, who have (each) composed in our times a treatise on the Nile, Eudorus and Aristo the Peripatetic philosopher. [They differ little from each other] except in the order and disposition of the works, for the phraseology and execution is the same in both writers. (I can speak with some confidence in this matter), for when at a loss (for manuscripts) for the purpose of comparison and copy, I collated both authors. But which of them surreptitiously substituted the other's account as his own, we may go to the temple of Ammon to be informed. Eudorus accused Aristo, but the style is more like that of Aristo.The ancients gave the name of Egypt to that country only which was inhabited and watered by the Nile, and the extent they assigned to it was from the neighbourhood of Syene to the sea. But later writers, to the present time, have included on the eastern side almost all the tract between the Arabian Gulf and the Nile (the Aethiopians however do not make much use of the Red Sea); on the western side, the tract extending to the Auases and the parts of the sea-coast from the Canobic mouth of the Nile to Catabathmus, and the kingdom of Cyrenaea. For the kings who succeeded the race of the Ptolemies had acquired so much power, that they became masters of Cyrenaea, and even joined Cyprus to Egypt. The Romans, who succeeded to their dominions, separated Egypt, and confined it within the old limits.The Egyptians give the name of Auases (Oases) to certain inhabited tracts, which are surrounded by extensive deserts, and appear like islands in the sea. They are frequently met with in Libya, and there are three contiguous to Egypt, and dependent upon it.This is the account which we have to give of Egypt in general and summarily. I shall now describe the separate parts of the country and their advantages. 17.1.6. As Alexandreia and its neighbourhood occupy the greatest and principal portion of the description, I shall begin with it.In sailing towards the west, the sea-coast from Pelusium to the Canobic mouth of the Nile is about 1300 stadia in extent, and constitutes, as we have said, the base of the Delta. Thence to the island Pharos are 150 stadia more.Pharos is a small oblong island, and lies quite close to the continent, forming towards it a harbour with a double entrance. For the coast abounds with bays, and has two promontories projecting into the sea. The island is situated between these, and shuts in the bay, lying lengthways in front of it.of the extremities of the Pharos, the eastern is nearest to the continent and to the promontory in that direction, called Lochias, which is the cause of the entrance to the port being narrow. Besides the narrowness of the passage, there are rocks, some under water, others rising above it, which at all times increase the violence of the waves rolling in upon them from the open sea. This extremity itself of the island is a rock, washed by the sea on all sides, with a tower upon it of the same name as the island, admirably constructed of white marble, with several stories. Sostratus of Cnidus, a friend of the kings, erected it for the safety of mariners, as the inscription imports. For as the coast on each side is low and without harbours, with reefs and shallows, an elevated and conspicuous mark was required to enable navigators coming in from the open sea to direct their course exactly to the entrance of the harbour.The western mouth does not afford an easy entrance, but it does not require the same degree of caution as the other. It forms also another port, which has the name of Eunostus, or Happy Return: it lies in front of the artificial and close harbour. That which has its entrance at the above-mentioned tower of Pharos is the great harbour. These (two) lie contiguous in the recess called Heptastadium, and are separated from it by a mound. This mound forms a bridge from the continent to the island, and extends along its western side, leaving two passages only through it to the harbour of Eunostus, which are bridged over. But this work served not only as a bridge, but as an aqueduct also, when the island was inhabited. Divus Caesar devastated the island, in his war against the people of Alexandreia, when they espoused the party of the kings. A few sailors live near the tower.The great harbour, in addition to its being well enclosed by the mound and by nature, is of sufficient depth near the shore to allow the largest vessel to anchor near the stairs. It is also divided into several ports.The former kings of Egypt, satisfied with what they possessed, and not desirous of foreign commerce, entertained a dislike to all mariners, especially the Greeks (who, on account of the poverty of their own country, ravaged and coveted the property of other nations), and stationed a guard here, who had orders to keep off all persons who approached. To the guard was assigned as a place of residence the spot called Rhacotis, which is now a part of the city of Alexandreia, situated above the arsenal. At that time, however, it was a village. The country about the village was given up to herdsmen, who were also able (from their numbers) to prevent strangers from entering the country.When Alexander arrived, and perceived the advantages of the situation, he determined to build the city on the (natural) harbour. The prosperity of the place, which ensued, was intimated, it is said, by a presage which occurred while the plan of the city was tracing. The architects were engaged in marking out the line of the wall with chalk, and had consumed it all, when the king arrived; upon which the dispensers of flour supplied the workmen with a part of the flour, which was provided for their own use; and this substance was used in tracing the greater part of the divisions of the streets. This, they said, was a good omen for the city. |
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