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455 results for "authority"

1. Septuagint, Genesis, 3 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •athenaeus (author), homer, use of •athenaeus (author), categories of citation •athenaeus (author), formulae of expression •athenaeus (author), methods of citation •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 243, 247, 248, 249, 250, 251, 252, 253, 255, 346, 347, 420, 421

2. Septuagint, Baruch, 4.1 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •public readings of the law, rabbinic sages, scriptural authority associated with Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 362

3. Septuagint, Tobit, 12.12, 12.15 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •authority, of/for the righteous Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 315

4. Hebrew Bible, Genesis, 22, 12.2, 6.2 (lxx), 6.2, 6.3, 6.1, 6.4, 2.5, 9.7, 5.29, 5.21, 50.1, 7.1, 5.25, 5.23, 7.6, 26.5, 5.22, 5.24, 5.27, 5.26, 22.3, 42.5, 49.17, 49.18, 9.20, 6.9, 2.8, 2.7, 4.2, 1.27, 4.11, 4.12, 2.9, 25.27, 28.21, 1.14, 1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 146

22. that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies;,And the angel of the LORD called unto him out of heaven, and said: ‘Abraham, Abraham.’ And he said: ‘Here am I.’,And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he cleaved the wood for the burnt-offering, and rose up, and went unto the place of which God had told him.,and said: ‘By Myself have I sworn, saith the LORD, because thou hast done this thing, and hast not withheld thy son, thine only son,,And they came to the place which God had told him of; and Abraham built the altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar, upon the wood.,And Abraham took the wood of the burnt-offering, and laid it upon Isaac his son; and he took in his hand the fire and the knife; and they went both of them together.,And Bethuel begot Rebekah; these eight did Milcah bear to Nahor, Abraham’s brother.,And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’,And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in the thicket by his horns. And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son.,And he said: ‘Lay not thy hand upon the lad, neither do thou any thing unto him; for now I know that thou art a God-fearing man, seeing thou hast not withheld thy son, thine only son, from Me.’,And Abraham said unto his young men: ‘Abide ye here with the ass, and I and the lad will go yonder; and we will worship, and come back to you.’,and in thy seed shall all the nations of the earth be blessed; because thou hast hearkened to My voice.’,And Abraham called the name of that place Adonai-jireh; as it is said to this day: ‘In the mount where the LORD is seen.’,And Isaac spoke unto Abraham his father, and said: ‘My father.’ And he said: ‘Here am I, my son.’ And he said: ‘Behold the fire and the wood; but where is the lamb for a burnt-offering?’,So Abraham returned unto his young men, and they rose up and went together to Beer- sheba; and Abraham dwelt at Beer-sheba.,And Abraham said: ‘God will aprovide Himself the lamb for a burnt-offering, my son.’ So they went both of them together.,And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’,And the angel of the LORD called unto Abraham a second time out of heaven,,and Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel.’,And his concubine, whose name was Reumah, she also bore Tebah, and Gaham, and Tahash, and Maacah.,On the third day Abraham lifted up his eyes, and saw the place afar off.,And Abraham stretched forth his hand, and took the knife to slay his son.,Uz his first-born, and Buz his brother, and Kemuel the father of Aram;,And it came to pass after these things, that it was told Abraham, saying: ‘Behold, Milcah, she also hath borne children unto thy brother Nahor:

5. Hebrew Bible, Job, 1.6-2.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •book of the watchers, authority of Found in books: Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 94

6. Hebrew Bible, Leviticus, 1.1, 7.1, 8.35, 12.3, 19.23, 22.32 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •moses, author of the torah •revelation, sinaitic, as the source of legal authority Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 17, 23; Kanarek, Biblical narrative and formation rabbinic law (2014) 62, 116, 117, 118, 166

1.1. וְאִם־מִן־הַצֹּאן קָרְבָּנוֹ מִן־הַכְּשָׂבִים אוֹ מִן־הָעִזִּים לְעֹלָה זָכָר תָּמִים יַקְרִיבֶנּוּ׃ 1.1. וַיִּקְרָא אֶל־מֹשֶׁה וַיְדַבֵּר יְהוָה אֵלָיו מֵאֹהֶל מוֹעֵד לֵאמֹר׃ 7.1. וְכָל־מִנְחָה בְלוּלָה־בַשֶּׁמֶן וַחֲרֵבָה לְכָל־בְּנֵי אַהֲרֹן תִּהְיֶה אִישׁ כְּאָחִיו׃ 7.1. וְזֹאת תּוֹרַת הָאָשָׁם קֹדֶשׁ קָדָשִׁים הוּא׃ 12.3. וּבַיּוֹם הַשְּׁמִינִי יִמּוֹל בְּשַׂר עָרְלָתוֹ׃ 19.23. וְכִי־תָבֹאוּ אֶל־הָאָרֶץ וּנְטַעְתֶּם כָּל־עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת־פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל׃ 22.32. וְלֹא תְחַלְּלוּ אֶת־שֵׁם קָדְשִׁי וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל אֲנִי יְהוָה מְקַדִּשְׁכֶם׃

1.1. And the LORD called unto Moses, and spoke unto him out of the tent of meeting, saying: 7.1. And this is the law of the guilt-offering: it is most holy. 12.3. And in the eighth day the flesh of his foreskin shall be circumcised. 19.23. And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten. 22.32. And ye shall not profane My holy name; but I will be hallowed among the children of Israel: I am the LORD who hallow you,

7. Hebrew Bible, Micah, 6.14-6.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •authority, of/for the righteous Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 223

6.15. אַתָּה תִזְרַע וְלֹא תִקְצוֹר אַתָּה תִדְרֹךְ־זַיִת וְלֹא־תָסוּךְ שֶׁמֶן וְתִירוֹשׁ וְלֹא תִשְׁתֶּה־יָּיִן׃

6.15. Thou shalt sow, but shalt not reap; Thou shalt tread the olives, but shalt not anoint thee with oil; And the vintage, but shalt not drink wine.

8. Hebrew Bible, Song of Songs, 1.5, 3.7, 3.9, 3.11, 5.5, 8.11-8.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •solomon, in aggadic tradition, author of the song of songs Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 25

1.5. שְׁחוֹרָה אֲנִי וְנָאוָה בְּנוֹת יְרוּשָׁלִָם כְּאָהֳלֵי קֵדָר כִּירִיעוֹת שְׁלֹמֹה׃ 3.7. הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבֹּרִים סָבִיב לָהּ מִגִּבֹּרֵי יִשְׂרָאֵל׃ 3.9. אַפִּרְיוֹן עָשָׂה לוֹ הַמֶּלֶךְ שְׁלֹמֹה מֵעֲצֵי הַלְּבָנוֹן׃ 3.11. צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה־לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ׃ 5.5. קַמְתִּי אֲנִי לִפְתֹּחַ לְדוֹדִי וְיָדַי נָטְפוּ־מוֹר וְאֶצְבְּעֹתַי מוֹר עֹבֵר עַל כַּפּוֹת הַמַּנְעוּל׃ 8.11. כֶּרֶם הָיָה לִשְׁלֹמֹה בְּבַעַל הָמוֹן נָתַן אֶת־הַכֶּרֶם לַנֹּטְרִים אִישׁ יָבִא בְּפִרְיוֹ אֶלֶף כָּסֶף׃ 8.12. כָּרְמִי שֶׁלִּי לְפָנָי הָאֶלֶף לְךָ שְׁלֹמֹה וּמָאתַיִם לְנֹטְרִים אֶת־פִּרְיוֹ׃

1.5. ’I am black, but comely, O ye daughters of Jerusalem, As the tents of Kedar, As the curtains of Solomon. 3.7. Behold, it is the litter of Solomon; Threescore mighty men are about it, of the mighty men of Israel. 3.9. King Solomon made himself a palanquin of the wood of Lebanon. 3.11. Go forth, O ye daughters of Zion, And gaze upon king Solomon, Even upon the crown wherewith his mother hath crowned him in the day of his espousals, And in the day of the gladness of his heart. 5.5. I rose up to open to my beloved; And my hands dropped with myrrh, And my fingers with flowing myrrh, Upon the handles of the bar. 8.11. Solomon had a vineyard at Baal-hamon; He gave over the vineyard unto keepers; Every one for the fruit thereof Brought in a thousand pieces of silver. 8.12. My vineyard, which is mine, is before me; Thou, O Solomon, shalt have the thousand, And those that keep the fruit thereof two hundred.

9. Hebrew Bible, Numbers, 14.27, 16.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •revelation, sinaitic, as the source of legal authority Found in books: Kanarek, Biblical narrative and formation rabbinic law (2014) 166

14.27. עַד־מָתַי לָעֵדָה הָרָעָה הַזֹּאת אֲשֶׁר הֵמָּה מַלִּינִים עָלָי אֶת־תְּלֻנּוֹת בְּנֵי יִשְׂרָאֵל אֲשֶׁר הֵמָּה מַלִּינִים עָלַי שָׁמָעְתִּי׃ 16.21. הִבָּדְלוּ מִתּוֹךְ הָעֵדָה הַזֹּאת וַאַכַלֶּה אֹתָם כְּרָגַע׃

14.27. ’How long shall I bear with this evil congregation, that keep murmuring against Me? I have heard the murmurings of the children of Israel, which they keep murmuring against Me. 16.21. ’Separate yourselves from among this congregation, that I may consume them in a moment.’

10. Hebrew Bible, Deuteronomy, 21.23, 32.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •shapur i (sasanian king), portrayals of, as symbol of authority, in the babylonian talmud •moses, author of the torah Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 23; Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 79

21.23. לֹא־תָלִין נִבְלָתוֹ עַל־הָעֵץ כִּי־קָבוֹר תִּקְבְּרֶנּוּ בַּיּוֹם הַהוּא כִּי־קִלְלַת אֱלֹהִים תָּלוּי וְלֹא תְטַמֵּא אֶת־אַדְמָתְךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה׃ 32.8. בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃

21.23. his body shall not remain all night upon the tree, but thou shalt surely bury him the same day; for he that is hanged is a reproach unto God; that thou defile not thy land which the LORD thy God giveth thee for an inheritance. 32.8. When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel.

11. Hebrew Bible, Exodus, 15.17-15.18, 31.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •moses, author of the torah Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 17

15.17. תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃ 15.18. יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃ 31.2. רְאֵה קָרָאתִי בְשֵׁם בְּצַלְאֵל בֶּן־אוּרִי בֶן־חוּר לְמַטֵּה יְהוּדָה׃

15.17. Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established. 15.18. The LORD shall reign for ever and ever. 31.2. ’See, I have called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah;

12. Hebrew Bible, Hosea, 1-2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 28

2. And I will betroth thee unto Me for ever; Yea, I will betroth thee unto Me in righteousness, and in justice, And in lovingkindness, and in compassion.,And I will lay waste her vines and her fig-trees, Whereof she hath said: ‘These are my hire That my lovers have given me’; And I will make them a forest, And the beasts of the field shall eat them.,And in that day will I make a covet for them With the beasts of the field, and with the fowls of heaven, And with the creeping things of the ground; And I will break the bow and the sword and the battle out of the land, And will make them to lie down safely.,Lest I strip her naked, And set her as in the day that she was born, And make her as a wilderness, And set her like a dry land, And slay her with thirst.,And I will visit upon her the days of the Baalim, Wherein she offered unto them, And decked herself with her ear-rings and her jewels, And went after her lovers, And forgot Me, saith the LORD.,Therefore, behold, I will allure her, And bring her into the wilderness, And speak tenderly unto her.,Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass that, instead of that which was said unto them: ‘Ye are not My people’, it shall be said unto them: ‘Ye are the children of the living God.’,I will also cause all her mirth to cease, Her feasts, her new moons, and her sabbaths, And all her appointed seasons.,And she shall run after her lovers, but she shall not overtake them, And she shall seek them, but shall not find them; Then shall she say: ‘I will go and return to my first husband; For then was it better with me than now.’,And now will I uncover her shame in the sight of her lovers, And none shall deliver her out of My hand.,For I will take away the names of the Baalim out of her mouth, And they shall no more be mentioned by their name.,Therefore, behold, I will hedge up thy way with thorns, And I will make a wall against her, That she shall not find her paths.,And I will not have compassion upon her children; For they are children of harlotry.,And the children of Judah and the children of Israel shall be gathered together, and they shall appoint themselves one head, and shall go up out of the land; for great shall be the day of Jezreel.,Therefore will I take back My corn in the time thereof, And My wine in the season thereof, And will snatch away My wool and My flax Given to cover her nakedness.,Say ye unto your brethren: ‘Ammi’; and to your sisters, ‘Ruhamah.’,And the earth shall respond to the corn, and the wine, and the oil; And they shall respond to Jezreel.,And I will sow her unto Me in the land; And I will have compassion upon her that had not obtained compassion; And I will say to them that were not My people: ‘Thou art My people’; And they shall say: ‘Thou art my God.’,And I will give her her vineyards from thence, And the valley of Achor for a door of hope; 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.,Plead with your mother, plead; For she is not My wife, neither am I her husband; And let her put away her harlotries from her face, And her adulteries from between her breasts;,For their mother hath played the harlot, She that conceived them hath done shamefully; For she said: ‘I will go after my lovers, That give me my bread and my water, My wool and my flax, mine oil and my drink.’,And it shall be at that day, saith the LORD, That thou shalt call Me Ishi, And shalt call Me no more Baali.,And I will betroth thee unto Me in faithfulness; And thou shalt know the LORD.,And it shall come to pass in that day, I will respond, saith the LORD, I will respond to the heavens, And they shall respond to the earth;,For she did not know that it was I that gave her The corn, and the wine, and the oil, And multiplied unto her silver and gold, Which they used for Baal.

13. Hebrew Bible, Zephaniah, 1.14-1.16, 3.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •authority, of/for the righteous Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 286, 315

1.14. קָרוֹב יוֹם־יְהוָה הַגָּדוֹל קָרוֹב וּמַהֵר מְאֹד קוֹל יוֹם יְהוָה מַר צֹרֵחַ שָׁם גִּבּוֹר׃ 1.15. יוֹם עֶבְרָה הַיּוֹם הַהוּא יוֹם צָרָה וּמְצוּקָה יוֹם שֹׁאָה וּמְשׁוֹאָה יוֹם חֹשֶׁךְ וַאֲפֵלָה יוֹם עָנָן וַעֲרָפֶל׃ 1.16. יוֹם שׁוֹפָר וּתְרוּעָה עַל הֶעָרִים הַבְּצֻרוֹת וְעַל הַפִּנּוֹת הַגְּבֹהוֹת׃ 3.11. בַּיּוֹם הַהוּא לֹא תֵבוֹשִׁי מִכֹּל עֲלִילֹתַיִךְ אֲשֶׁר פָּשַׁעַתְּ בִּי כִּי־אָז אָסִיר מִקִּרְבֵּךְ עַלִּיזֵי גַּאֲוָתֵךְ וְלֹא־תוֹסִפִי לְגָבְהָה עוֹד בְּהַר קָדְשִׁי׃

1.14. The great day of the LORD is near, It is near and hasteth greatly, Even the voice of the day of the LORD, Wherein the mighty man crieth bitterly. 1.15. That day is a day of wrath, A day of trouble and distress, A day of wasteness and desolation, A day of darkness and gloominess, A day of clouds and thick darkness, 1.16. A day of the horn and alarm, Against the fortified cities, and against the high towers. 3.11. In that day shalt thou not be ashamed for all thy doings, Wherein thou hast transgressed against Me; For then I will take away out of the midst of thee Thy proudly exulting ones, And thou shalt no more be haughty In My holy mountain.

14. Hebrew Bible, Psalms, 5.11-5.12, 36.4, 68.37, 69.36, 90.14, 91.14, 93.9, 95.11, 118.32, 119.32 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •authority, of the son of man •moses, author of the torah •authority, of/for the righteous Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 17; Stuckenbruck, 1 Enoch 91-108 (2007) 199, 735

5.12. וְיִשְׂמְחוּ כָל־חוֹסֵי בָךְ לְעוֹלָם יְרַנֵּנוּ וְתָסֵךְ עָלֵימוֹ וְיַעְלְצוּ בְךָ אֹהֲבֵי שְׁמֶךָ׃ 36.4. דִּבְרֵי־פִיו אָוֶן וּמִרְמָה חָדַל לְהַשְׂכִּיל לְהֵיטִיב׃ 69.36. כִּי אֱלֹהִים יוֹשִׁיעַ צִיּוֹן וְיִבְנֶה עָרֵי יְהוּדָה וְיָשְׁבוּ שָׁם וִירֵשׁוּהָ׃ 91.14. כִּי בִי חָשַׁק וַאֲפַלְּטֵהוּ אֲשַׂגְּבֵהוּ כִּי־יָדַע שְׁמִי׃ 95.11. אֲשֶׁר־נִשְׁבַּעְתִּי בְאַפִּי אִם־יְבֹאוּן אֶל־מְנוּחָתִי׃

5.12. So shall all those that take refuge in Thee rejoice, They shall ever shout for joy, And Thou shalt shelter them; Let them also that love Thy name exult in Thee. 36.4. The words of his mouth are iniquity and deceit; He hath left off to be wise, to do good. 69.36. For God will save Zion, and build the cities of Judah; And they shall abide there, and have it in possession. 91.14. 'Because he hath set his love upon Me, therefore will I deliver him; I will set him on high, because he hath known My name. 95.11. Wherefore I swore in My wrath, That they should not enter into My arest.'

15. Hebrew Bible, Proverbs, 23.25 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •authority, of/for the righteous •cleanthes, as author of the hymn Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 223; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 192

23.25. יִשְׂמַח־אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ׃

23.25. Let thy father and thy mother be glad, and let her that bore thee rejoice. 8. Receive my instruction, and not silver, And knowledge rather than choice gold.,Before the mountains were settled, Before the hills was I brought forth;,For wisdom is better than rubies, And all things desirable are not to be compared unto her.,Counsel is mine, and sound wisdom; I am understanding, power is mine.,Happy is the man that hearkeneth to me, Watching daily at my gates, waiting at the posts of my doors.,Hear, for I will speak excellent things, And the opening of my lips shall be right things.,The LORD made me as the beginning of His way, The first of His works of old.,By me princes rule, And nobles, even all the judges of the earth.,I walk in the way of righteousness, In the midst of the paths of justice;,I was set up from everlasting, from the beginning, Or ever the earth was.,But he that misseth me wrongeth his own soul; All they that hate me love death.’,Hear instruction, and be wise, And refuse it not.,Now therefore, ye children, hearken unto me; For happy are they that keep my ways.,By me kings reign, And princes decree justice.,For whoso findeth me findeth life, And obtaineth favour of the LORD.,For my mouth shall utter truth, And wickedness is an abomination to my lips.,In the top of high places by the way, Where the paths meet, she standeth;,The fear of the LORD is to hate evil; Pride, and arrogancy, and the evil way, And the froward mouth, do I hate.,That I may cause those that love me to inherit substance, And that I may fill their treasuries.,Playing in His habitable earth, And my delights are with the sons of men.,Beside the gates, at the entry of the city, At the coming in at the doors, she crieth aloud:,When there were no depths, I was brought forth; When there were no fountains abounding with water.,I love them that love me, And those that seek me earnestly shall find me.,When He established the heavens, I was there; When He set a circle upon the face of the deep,,When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth;,’Unto you, O men, I call, And my voice is to the sons of men.,When He made firm the skies above, When the fountains of the deep showed their might,,O ye thoughtless, understand prudence, And, ye fools, be ye of an understanding heart.,Riches and honour are with me; Yea, enduring riches and righteousness.,Doth not wisdom call, And understanding put forth her voice?,I wisdom dwell with prudence, And find out knowledge of devices.,While as yet He had not made the earth, nor the fields, Nor the beginning of the dust of the world.,Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him,,My fruit is better than gold, yea, than fine gold; And my produce than choice silver.,They are all plain to him that understandeth, And right to them that find knowledge.,All the words of my mouth are in righteousness, There is nothing perverse or crooked in them.

16. Hebrew Bible, Jeremiah, 11.5, 22.5, 29.24-29.30, 40.16, 44.26-44.28, 49.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 472; Stuckenbruck, 1 Enoch 91-108 (2007) 199, 593

11.5. לְמַעַן הָקִים אֶת־הַשְּׁבוּעָה אֲשֶׁר־נִשְׁבַּעְתִּי לַאֲבוֹתֵיכֶם לָתֵת לָהֶם אֶרֶץ זָבַת חָלָב וּדְבַשׁ כַּיּוֹם הַזֶּה וָאַעַן וָאֹמַר אָמֵן יְהוָה׃ 29.24. וְאֶל־שְׁמַעְיָהוּ הַנֶּחֱלָמִי תֹּאמַר לֵאמֹר׃ 29.25. כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל לֵאמֹר יַעַן אֲשֶׁר אַתָּה שָׁלַחְתָּ בְשִׁמְכָה סְפָרִים אֶל־כָּל־הָעָם אֲשֶׁר בִּירוּשָׁלִַם וְאֶל־צְפַנְיָה בֶן־מַעֲשֵׂיָה הַכֹּהֵן וְאֶל כָּל־הַכֹּהֲנִים לֵאמֹר׃ 29.26. יְהוָה נְתָנְךָ כֹהֵן תַּחַת יְהוֹיָדָע הַכֹּהֵן לִהְיוֹת פְּקִדִים בֵּית יְהוָה לְכָל־אִישׁ מְשֻׁגָּע וּמִתְנַבֵּא וְנָתַתָּה אֹתוֹ אֶל־הַמַּהְפֶּכֶת וְאֶל־הַצִּינֹק׃ 29.27. וְעַתָּה לָמָּה לֹא גָעַרְתָּ בְּיִרְמְיָהוּ הָעֲנְּתֹתִי הַמִּתְנַבֵּא לָכֶם׃ 29.28. כִּי עַל־כֵּן שָׁלַח אֵלֵינוּ בָּבֶל לֵאמֹר אֲרֻכָּה הִיא בְּנוּ בָתִּים וְשֵׁבוּ וְנִטְעוּ גַנּוֹת וְאִכְלוּ אֶת־פְּרִיהֶן׃ 29.29. וַיִּקְרָא צְפַנְיָה הַכֹּהֵן אֶת־הַסֵּפֶר הַזֶּה בְּאָזְנֵי יִרְמְיָהוּ הַנָּבִיא׃ 44.26. לָכֵן שִׁמְעוּ דְבַר־יְהוָה כָּל־יְהוּדָה הַיֹּשְׁבִים בְּאֶרֶץ מִצְרָיִם הִנְנִי נִשְׁבַּעְתִּי בִּשְׁמִי הַגָּדוֹל אָמַר יְהוָה אִם־יִהְיֶה עוֹד שְׁמִי נִקְרָא בְּפִי כָּל־אִישׁ יְהוּדָה אֹמֵר חַי־אֲדֹנָי יְהוִה בְּכָל־אֶרֶץ מִצְרָיִם׃ 44.27. הִנְנִי שֹׁקֵד עֲלֵיהֶם לְרָעָה וְלֹא לְטוֹבָה וְתַמּוּ כָל־אִישׁ יְהוּדָה אֲשֶׁר בְּאֶרֶץ־מִצְרַיִם בַּחֶרֶב וּבָרָעָב עַד־כְּלוֹתָם׃ 44.28. וּפְלִיטֵי חֶרֶב יְשֻׁבוּן מִן־אֶרֶץ מִצְרַיִם אֶרֶץ יְהוּדָה מְתֵי מִסְפָּר וְיָדְעוּ כָּל־שְׁאֵרִית יְהוּדָה הַבָּאִים לְאֶרֶץ־מִצְרַיִם לָגוּר שָׁם דְּבַר־מִי יָקוּם מִמֶּנִּי וּמֵהֶם׃

11.5. that I may establish the oath which I swore unto your fathers, to give them a land flowing with milk and honey, as at this day.’ Then answered I, and said: ‘Amen, O LORD.’ 29.24. And concerning Shemaiah the Nehelamite thou shalt speak, saying: 29.25. Thus speaketh the LORD of hosts, the God of Israel, saying: Because thou hast sent letters in thine own name unto all the people that are at Jerusalem, and to Zephaniah the son of Maaseiah the priest, and to all the priests, saying: 29.26. ’The LORD hath made thee priest in the stead of Jehoiada the priest, that there should be officers in the house of the LORD for every man that is mad, and maketh himself a prophet, that thou shouldest put him in the stocks and in the collar. 29.27. Now therefore, why hast thou not rebuked Jeremiah of Anathoth, who maketh himself a prophet to you, 29.28. forasmuch as he hath sent unto us in Babylon, saying: The captivity is long; build ye houses, and dwell in them; and plant gardens, and eat the fruit of them?’ 29.29. And Zephaniah the priest read this letter in the ears of Jeremiah the prophet. 44.26. Therefore hear ye the word of the LORD, all Judah that dwell in the land of Egypt: Behold, I have sworn by My great name, saith the LORD, that My name shall no more be named in the mouth of any man of Judah in all the land of Egypt saying: As the Lord GOD liveth. 44.27. Behold, I watch over them for evil, and not for good; and all the men of Judah that are in the land of Egypt shall be consumed by the sword and by the famine, until there be an end of them. 44.28. And they that escape the sword shall return out of the land of Egypt into the land of Judah, few in number; and all the remt of Judah, that are gone into the land of Egypt to sojourn there, shall know whose word shall stand, Mine, or theirs.

17. Hebrew Bible, 1 Kings, 5.12, 11.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •solomon, in aggadic tradition, author of the song of songs Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 25, 28

5.12. וַיְדַבֵּר שְׁלֹשֶׁת אֲלָפִים מָשָׁל וַיְהִי שִׁירוֹ חֲמִשָּׁה וָאָלֶף׃ 11.3. וַיְהִי־לוֹ נָשִׁים שָׂרוֹת שְׁבַע מֵאוֹת וּפִלַגְשִׁים שְׁלֹשׁ מֵאוֹת וַיַּטּוּ נָשָׁיו אֶת־לִבּוֹ׃ 11.3. וַיִּתְפֹּשׂ אֲחִיָּה בַּשַּׂלְמָה הַחֲדָשָׁה אֲשֶׁר עָלָיו וַיִּקְרָעֶהָ שְׁנֵים עָשָׂר קְרָעִים׃

5.12. And he spoke three thousand proverbs; and his songs were a thousand and five. 11.3. And he had seven hundred wives, princesses, and three hundred concubines; and his wives turned away his heart.

18. Homer, Iliad, 2.404, 3.165, 4.15-4.16, 11.14.1, 11.624-11.641 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 157, 158, 159, 160, 161, 162, 170, 223

2.404. κίκλησκεν δὲ γέροντας ἀριστῆας Παναχαιῶν, 3.165. οἵ μοι ἐφώρμησαν πόλεμον πολύδακρυν Ἀχαιῶν· 4.15. ἤ ῥʼ αὖτις πόλεμόν τε κακὸν καὶ φύλοπιν αἰνὴν 4.16. ὄρσομεν, ἦ φιλότητα μετʼ ἀμφοτέροισι βάλωμεν. 11.625. τὴν ἄρετʼ ἐκ Τενέδοιο γέρων, ὅτε πέρσεν Ἀχιλλεύς, 11.626. θυγατέρʼ Ἀρσινόου μεγαλήτορος, ἥν οἱ Ἀχαιοὶ 11.627. ἔξελον οὕνεκα βουλῇ ἀριστεύεσκεν ἁπάντων. 11.632. πὰρ δὲ δέπας περικαλλές, ὃ οἴκοθεν ἦγʼ ὁ γεραιός, 11.633. χρυσείοις ἥλοισι πεπαρμένον· οὔατα δʼ αὐτοῦ 11.634. τέσσαρʼ ἔσαν, δοιαὶ δὲ πελειάδες ἀμφὶς ἕκαστον 11.635. χρύσειαι νεμέθοντο, δύω δʼ ὑπὸ πυθμένες ἦσαν. 11.636. ἄλλος μὲν μογέων ἀποκινήσασκε τραπέζης 11.637. πλεῖον ἐόν, Νέστωρ δʼ ὁ γέρων ἀμογητὶ ἄειρεν.

2.404. And they made sacrifice one to one of the gods that are for ever, and one to another, with the prayer that they might escape from death and the toil of war. But Agamemnon, king of men, slew a fat bull of five years to the son of Cronos, supreme in might, and let call the elders, the chieftains of the Achaean host, 3.165. who roused against me the tearful war of the Achaeans —and that thou mayest tell me who is this huge warrior, this man of Achaea so valiant and so tall. Verily there be others that are even taller by a head, but so comely a man have mine eyes never yet beheld, 4.15. whether we shall again rouse evil war and the dread din of battle, or put friendship between the hosts. If this might in any wise be welcome to all and their good pleasure, then might the city of king Priam still be an habitation, and Menelaus take back Argive Helen. 4.16. whether we shall again rouse evil war and the dread din of battle, or put friendship between the hosts. If this might in any wise be welcome to all and their good pleasure, then might the city of king Priam still be an habitation, and Menelaus take back Argive Helen. 11.625. he that old Nestor had taken from out of Tenedos, when Achilles sacked it, the daughter of great-hearted Arsinous; for the Achaeans had chosen her out for him, for that in counsel he was ever best of all. She first drew before the twain a table, fair, with feet of cyanus, and well-polished, and set thereon 11.626. he that old Nestor had taken from out of Tenedos, when Achilles sacked it, the daughter of great-hearted Arsinous; for the Achaeans had chosen her out for him, for that in counsel he was ever best of all. She first drew before the twain a table, fair, with feet of cyanus, and well-polished, and set thereon 11.627. he that old Nestor had taken from out of Tenedos, when Achilles sacked it, the daughter of great-hearted Arsinous; for the Achaeans had chosen her out for him, for that in counsel he was ever best of all. She first drew before the twain a table, fair, with feet of cyanus, and well-polished, and set thereon 11.632. a basket of bronze, and therewith an onion, a relish for their drink, and pale honey, and ground meal of sacred barley; and beside them a beauteous cup, that the old man had brought from home, studded with bosses of gold; four were the handles thereof, and about each 11.633. a basket of bronze, and therewith an onion, a relish for their drink, and pale honey, and ground meal of sacred barley; and beside them a beauteous cup, that the old man had brought from home, studded with bosses of gold; four were the handles thereof, and about each 11.634. a basket of bronze, and therewith an onion, a relish for their drink, and pale honey, and ground meal of sacred barley; and beside them a beauteous cup, that the old man had brought from home, studded with bosses of gold; four were the handles thereof, and about each 11.635. twain doves were feeding, while below were two supports. Another man could scarce have availed to lift that cup from the table, when it was full, but old Nestor would raise it right easily. Therein the woman, like to the goddesses, mixed a potion for them with Pramnian wine, and on this she grated cheese of goat's milk 11.636. twain doves were feeding, while below were two supports. Another man could scarce have availed to lift that cup from the table, when it was full, but old Nestor would raise it right easily. Therein the woman, like to the goddesses, mixed a potion for them with Pramnian wine, and on this she grated cheese of goat's milk 11.637. twain doves were feeding, while below were two supports. Another man could scarce have availed to lift that cup from the table, when it was full, but old Nestor would raise it right easily. Therein the woman, like to the goddesses, mixed a potion for them with Pramnian wine, and on this she grated cheese of goat's milk

19. Hebrew Bible, 2 Kings, 22.8-22.20 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •book of the watchers, authority of Found in books: Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 57

22.8. וַיֹּאמֶר חִלְקִיָּהוּ הַכֹּהֵן הַגָּדוֹל עַל־שָׁפָן הַסֹּפֵר סֵפֶר הַתּוֹרָה מָצָאתִי בְּבֵית יְהוָה וַיִּתֵּן חִלְקִיָּה אֶת־הַסֵּפֶר אֶל־שָׁפָן וַיִּקְרָאֵהוּ׃ 22.9. וַיָּבֹא שָׁפָן הַסֹּפֵר אֶל־הַמֶּלֶךְ וַיָּשֶׁב אֶת־הַמֶּלֶךְ דָּבָר וַיֹּאמֶר הִתִּיכוּ עֲבָדֶיךָ אֶת־הַכֶּסֶף הַנִּמְצָא בַבַּיִת וַיִּתְּנֻהוּ עַל־יַד עֹשֵׂי הַמְּלָאכָה הַמֻּפְקָדִים בֵּית יְהוָה׃ 22.11. וַיְהִי כִּשְׁמֹעַ הַמֶּלֶךְ אֶת־דִּבְרֵי סֵפֶר הַתּוֹרָה וַיִּקְרַע אֶת־בְּגָדָיו׃ 22.12. וַיְצַו הַמֶּלֶךְ אֶת־חִלְקִיָּה הַכֹּהֵן וְאֶת־אֲחִיקָם בֶּן־שָׁפָן וְאֶת־עַכְבּוֹר בֶּן־מִיכָיָה וְאֵת שָׁפָן הַסֹּפֵר וְאֵת עֲשָׂיָה עֶבֶד־הַמֶּלֶךְ לֵאמֹר׃ 22.13. לְכוּ דִרְשׁוּ אֶת־יְהוָה בַּעֲדִי וּבְעַד־הָעָם וּבְעַד כָּל־יְהוּדָה עַל־דִּבְרֵי הַסֵּפֶר הַנִּמְצָא הַזֶּה כִּי־גְדוֹלָה חֲמַת יְהוָה אֲשֶׁר־הִיא נִצְּתָה בָנוּ עַל אֲשֶׁר לֹא־שָׁמְעוּ אֲבֹתֵינוּ עַל־דִּבְרֵי הַסֵּפֶר הַזֶּה לַעֲשׂוֹת כְּכָל־הַכָּתוּב עָלֵינוּ׃ 22.14. וַיֵּלֶךְ חִלְקִיָּהוּ הַכֹּהֵן וַאֲחִיקָם וְעַכְבּוֹר וְשָׁפָן וַעֲשָׂיָה אֶל־חֻלְדָּה הַנְּבִיאָה אֵשֶׁת שַׁלֻּם בֶּן־תִּקְוָה בֶּן־חַרְחַס שֹׁמֵר הַבְּגָדִים וְהִיא יֹשֶׁבֶת בִּירוּשָׁלִַם בַּמִּשְׁנֶה וַיְדַבְּרוּ אֵלֶיהָ׃ 22.15. וַתֹּאמֶר אֲלֵיהֶם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אִמְרוּ לָאִישׁ אֲשֶׁר־שָׁלַח אֶתְכֶם אֵלָי׃ 22.16. כֹּה אָמַר יְהוָה הִנְנִי מֵבִיא רָעָה אֶל־הַמָּקוֹם הַזֶּה וְעַל־יֹשְׁבָיו אֵת כָּל־דִּבְרֵי הַסֵּפֶר אֲשֶׁר קָרָא מֶלֶךְ יְהוּדָה׃ 22.17. תַּחַת אֲשֶׁר עֲזָבוּנִי וַיְקַטְּרוּ לֵאלֹהִים אֲחֵרִים לְמַעַן הַכְעִיסֵנִי בְּכֹל מַעֲשֵׂה יְדֵיהֶם וְנִצְּתָה חֲמָתִי בַּמָּקוֹם הַזֶּה וְלֹא תִכְבֶּה׃ 22.18. וְאֶל־מֶלֶךְ יְהוּדָה הַשֹּׁלֵחַ אֶתְכֶם לִדְרֹשׁ אֶת־יְהוָה כֹּה תֹאמְרוּ אֵלָיו כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל הַדְּבָרִים אֲשֶׁר שָׁמָעְתָּ׃ 22.19. יַעַן רַךְ־לְבָבְךָ וַתִּכָּנַע מִפְּנֵי יְהוָה בְּשָׁמְעֲךָ אֲשֶׁר דִּבַּרְתִּי עַל־הַמָּקוֹם הַזֶּה וְעַל־יֹשְׁבָיו לִהְיוֹת לְשַׁמָּה וְלִקְלָלָה וַתִּקְרַע אֶת־בְּגָדֶיךָ וַתִּבְכֶּה לְפָנָי וְגַם אָנֹכִי שָׁמַעְתִּי נְאֻם־יְהוָה׃

22.8. And Hilkiah the high priest said unto Shaphan the scribe: ‘I have found the book of the Law in the house of the LORD.’ And Hilkiah delivered the book to Shaphan, and he read it. 22.9. And Shaphan the scribe came to the king, and brought back word unto the king, and said: ‘Thy servants have poured out the money that was found in the house, and have delivered it into the hand of the workmen that have the oversight of the house of the LORD.’ 22.10. And Shaphan the scribe told the king, saying: ‘Hilkiah the priest hath delivered me a book.’ And Shaphan read it before the king. 22.11. And it came to pass, when the king had heard the words of the book of the Law, that he rent his clothes. 22.12. And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Micaiah, and Shaphan the scribe, and Asaiah the king’s servant, saying: 22.13. ’Go ye, inquire of the LORD for me, and for the people, and for all Judah, concerning the words of this book that is found; for great is the wrath of the LORD that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us.’ 22.14. So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asaiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe—now she dwelt in Jerusalem in the second quarter—and they spoke with her. 22.15. And she said unto them: ‘Thus saith the LORD, the God of Israel: Tell ye the man that sent you unto me: 22.16. Thus saith the LORD: Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the words of the book which the king of Judah hath read; 22.17. because they have forsaken Me, and have offered unto other gods, that they might provoke Me with all the work of their hands; therefore My wrath shall be kindled against this place, and it shall not be quenched. 22.18. But unto the king of Judah, who sent you to inquire of the LORD, thus shall ye say to him: Thus saith the LORD, the God of Israel: As touching the words which thou hast heard, 22.19. because thy heart was tender, and thou didst humble thyself before the LORD, when thou heardest what I spoke against this place, and against the inhabitants thereof, that they should become an astonishment and a curse, and hast rent thy clothes, and wept before Me, I also have heard thee, saith the LORD. 22.20. Therefore, behold, I will gather thee to thy fathers, and thou shalt be gathered to thy grave in peace, neither shall thine eyes see all the evil which I will bring upon this place.’ And they brought back word unto the king.

20. Homer, Odyssey, 1.22, 3.395, 3.396, 4.22-24, 4.123, 4.124, 4.125, 4.126, 4.133, 4.134, 4.135, 4.178, 4.179, 6.249, 6.250, 7.170, 7.171, 7.215, 7.216, 7.217, 7.218, 7.219, 7.220, 7.221, 8.97, 8.100, 8.101, 8.102, 8.103, 8.145, 8.146, 8.147, 8.148, 8.154, 8.250, 8.251, 8.252, 8.253, 8.264, 8.265, 8.329, 8.330, 8.331, 8.332, 8.462, 9.159, 9.160, 9.162, 9.231, 9.232, 9.545, 9.550, 9.551, 9.557, 10.184, 10.468, 10.475, 10.477, 11.415, 12.30, 14.80, 14.81, 14.82, 14.109, 14.110, 19.7, 19.8, 19.9, 19.10, 19.11, 19.12, 19.13, 19.14, 19.15, 19.16, 19.17, 19.18, 19.19, 19.20, 21.297, 21.298, 25, 30, 419-20 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 166, 167, 170

9.162. ἥμεθα δαινύμενοι κρέα τʼ ἄσπετα καὶ μέθυ ἡδύ·

21. Hebrew Bible, Isaiah, 29.24-29.30, 45.23, 54.9, 56.6 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •authority, of the sinners •authority, of/for the righteous •authority, of the son of man Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 199, 593, 735

29.24. וְיָדְעוּ תֹעֵי־רוּחַ בִּינָה וְרוֹגְנִים יִלְמְדוּ־לֶקַח׃ 45.23. בִּי נִשְׁבַּעְתִּי יָצָא מִפִּי צְדָקָה דָּבָר וְלֹא יָשׁוּב כִּי־לִי תִּכְרַע כָּל־בֶּרֶךְ תִּשָּׁבַע כָּל־לָשׁוֹן׃ 54.9. כִּי־מֵי נֹחַ זֹאת לִי אֲשֶׁר נִשְׁבַּעְתִּי מֵעֲבֹר מֵי־נֹחַ עוֹד עַל־הָאָרֶץ כֵּן נִשְׁבַּעְתִּי מִקְּצֹף עָלַיִךְ וּמִגְּעָר־בָּךְ׃ 56.6. וּבְנֵי הַנֵּכָר הַנִּלְוִים עַל־יְהוָה לְשָׁרְתוֹ וּלְאַהֲבָה אֶת־שֵׁם יְהוָה לִהְיוֹת לוֹ לַעֲבָדִים כָּל־שֹׁמֵר שַׁבָּת מֵחַלְּלוֹ וּמַחֲזִיקִים בִּבְרִיתִי׃

29.24. They also that err in spirit shall come to understanding, And they that murmur shall learn instruction. 45.23. By Myself have I sworn, The word is gone forth from My mouth in righteousness, And shall not come back, That unto Me every knee shall bow, Every tongue shall swear. 54.9. For this is as the waters of Noah unto Me; for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wroth with thee, nor rebuke thee. 56.6. Also the aliens, that join themselves to the LORD, to minister unto Him, And to love the name of the LORD, To be His servants, Every one that keepeth the sabbath from profaning it, And holdeth fast by My covet:

22. Aeschylus, Suppliant Women, 438 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 214

23. Aeschylus, Agamemnon, 666 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 214

666. μήτʼ ἐξοκεῖλαι πρὸς κραταίλεων χθόνα.

666. Nor ran aground against a shore all rocky.

24. Parmenides, Fragments, 130b, 135d (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 224

25. Anacreon, Fragments, 388 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 226

26. Hebrew Bible, Ezekiel, 16 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •solomon, in aggadic tradition, author of the song of songs Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 28

16. that thou mayest bear thine own shame, and mayest be ashamed because of all that thou hast done, in that thou art a comfort unto them.,Because thou hast not remembered the days of thy youth, but hast fretted Me in all these things; lo, therefore I also will bring thy way upon thy head, saith the Lord GOD; or hast thou not committed this lewdness above all thine abominations?,My bread also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou didst even set it before them for a sweet savour, and thus it was; saith the Lord GOD.,Behold, every one that useth proverbs shall use this proverb against thee, saying: As the mother, so her daughter.,Thou hast moreover multiplied thy harlotry with the land of traffic, even with Chaldea; and yet thou didst not have enough herewith.,Behold, therefore I have stretched out My hand over thee, and have diminished thine allowance, and delivered thee unto the will of them that hate thee, the daughters of the Philistines, that are ashamed of thy lewd way.,And thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, and thou and thy daughters shall return to your former estate.,Thou didst also take thy fair jewels of My gold and of My silver, which I had given thee, and madest for thee images of men, and didst play the harlot with them;,to all harlots gifts are given; but thou hast given thy gifts to all thy lovers, and hast bribed them to come unto thee from every side in thy harlotries.,As I live, saith the Lord GOD, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and thy daughters.,And I will turn their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, and the captivity of thy captives in the midst of them;,Now when I passed by thee, and looked upon thee, and, behold, thy time was the time of love, I spread my skirt over thee, and covered thy nakedness; yea, I swore unto thee, and entered into a covet with thee, saith the Lord GOD, and thou becamest Mine.,Behold, this was the iniquity of thy sister Sodom: pride, fulness of bread, and careless ease was in her and in her daughters; neither did she strengthen the hand of the poor and needy.,And thy renown went forth among the nations for thy beauty; for it was perfect, through My splendour which I had put upon thee, saith the Lord GOD.,And they were haughty, and committed abomination before Me; therefore I removed them when I saw it.,Yet hast thou not walked in their ways, nor done after their abominations; but in a very little while thou didst deal more corruptly than they in all thy ways.,Neither hath Samaria committed even half of thy sins; but thou hast multiplied thine abominations more than they, and hast justified thy sisters by all thine abominations which thou hast done.,And I will judge thee, as women that break wedlock and shed blood are judged; and I will bring upon thee the blood of fury and jealousy.,’Son of man, cause Jerusalem to know her abominations,,Then shalt thou remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder sisters and thy younger; and I will give them unto thee for daughters, but not because of thy covet.,And in all thine abominations and thy harlotries thou hast not remembered the days of thy youth, when thou wast naked and bare, and wast wallowing in thy blood.,I cause thee to increase, even as the growth of the field. And thou didst increase and grow up, and thou camest to excellent beauty: thy breasts were fashioned, and thy hair was grown; yet thou wast naked and bare.,Thou art thy mother’s daughter, that loatheth her husband and her children; and thou art the sister of thy sisters, who loathed their husbands and their children; your mother was a Hittite, and your father an Amorite.,therefore behold, I will gather all thy lovers, unto whom thou hast been pleasant, and all them that thou hast loved, with all them that thou hast hated; I will even gather them against thee from every side, and will uncover thy nakedness unto them, that they may see all thy nakedness.,Wherefore, O harlot, hear the word of the LORD!,Then washed I thee with water; yea, I cleansed away thy blood from thee, and I anointed thee with oil.,Thou wife that committest adultery, that takest strangers instead of thy husband—,Again the word of the LORD came unto me, saying:,Thus saith the Lord GOD: Because thy filthiness was poured out, and thy nakedness uncovered through thy harlotries with thy lovers; and because of all the idols of thy abominations, and for the blood of thy children, that thou didst give unto them;,They shall also bring up an assembly against thee, and they shall stone thee with stones, and thrust thee through with their swords.,And when I passed by thee, and saw thee wallowing in thy blood, I said unto thee: In thy blood, live; yea, I said unto thee: In thy blood, live;,Thou hast borne thy lewdness and thine abominations, saith the LORD.,I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck.,And I will establish My covet with thee, and thou shalt know that I am the LORD;,And I put a ring upon thy nose, and earrings in thine ears, and a beautiful crown upon thy head.,But thou didst trust in thy beauty and play the harlot because of thy renown, and didst pour out thy harlotries on every one that passed by; his it was.,So will I satisfy My fury upon thee, and My jealousy shall depart from thee, and I will be quiet, and will be no more angry.,How weak is thy heart, saith the Lord GOD, seeing thou doest all these things, the work of a wanton harlot;,Thou hast built thy lofty place at every head of the way, and hast made thy beauty an abomination, and hast opened thy feet to every one that passed by, and multiplied thy harlotries.,Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and richly woven work; thou didst eat fine flour, and honey, and oil; and thou didst wax exceeding beautiful, and thou wast meet for royal estate.,Thou hast also played the harlot with the Egyptians, thy neighbours, great of flesh; and hast multiplied thy harlotry, to provoke Me.,For thy sister Sodom was not mentioned by thy mouth in the day of thy pride;,And they shall burn thy houses with fire, and execute judgments upon thee in the sight of many women; and I will cause thee to cease from playing the harlot, and thou shalt also give no hire any more.,that thou mayest remember, and be confounded, and never open thy mouth any more, because of thy shame; when I have forgiven thee all that thou hast done, saith the Lord GOD.’,And thou didst take of thy garments, and didst make for thee high places decked with divers colours, and didst play the harlot upon them; the like things shall not come, neither shall it be so.,I will also give thee into their hand, and they shall throw down thine eminent place, and break down thy lofty places; and they shall strip thee of thy clothes, and take thy fair jewels; and they shall leave thee naked and bare.,And thine elder sister is Samaria, that dwelleth at thy left hand, she and her daughters; and thy younger sister, that dwelleth at thy right hand, is Sodom and her daughters.,and thou didst take thy richly woven garments and cover them, and didst set Mine oil and Mine incense before them.,I clothed thee also with richly woven work, and shod thee with sealskin, and I wound fine linen about thy head, and covered thee with silk.,And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water for cleansing; thou was not salted at all, nor swaddled at all.,No eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open field in the loathsomeness of thy person, in the day that thou wast born.,that thou hast built unto thee an eminent place, and hast made thee a lofty place in every street.,that thou hast slain My children, and delivered them up, in setting them apart unto them?,Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto Me, and these hast thou sacrificed unto them to be devoured. Were thy harlotries a small matter,,before thy wickedness was uncovered, as at the time of the taunt of the daughters of Aram, and of all that are round about her, the daughters of the Philistines, that have thee in disdain round about.,And it came to pass after all thy wickedness—woe, woe unto thee! saith the Lord GOD—,Thou also, bear thine own shame, in that thou hast given judgment for thy sisters; through thy sins that thou hast committed more abominable than they, they are more righteous than thou; yea, be thou also confounded, and bear thy shame, in that thou hast justified thy sisters.,Nevertheless I will remember My covet with thee in the days of thy youth, and I will establish unto thee an everlasting covet.,in that thou buildest thine eminent place in the head of every way, and makest thy lofty place in every street; and hast not been as a harlot that enhanceth her hire.,And the contrary is in thee from other women, in that thou didst solicit to harlotry, and wast not solicited; and in that thou givest hire, and no hire is given unto thee, thus thou art contrary.,and say: Thus saith the Lord GOD unto Jerusalem: Thine origin and thy nativity is of the land of the Canaanite; the Amorite was thy father, and thy mother was a Hittite.,Thou hast played the harlot also with the Assyrians, without having enough; yea, thou hast played the harlot with them, and yet thou wast not satisfied.,For thus saith the Lord GOD: I will even deal with thee as thou hast done, who hast despised the oath in breaking the covet.

27. Euripides, Rhesus, 143 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 223

143. ἐὰν δ' ἀπαίρως' ἐς φυγὴν ὁρμώμενοι,

143. But wait attentive. If he says they go

28. Theopompus Comicus, Fragments, f114, f31 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 227

29. Theopompus Comicus, Fragments, f114, f31 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 227

30. Theopompus of Chios, Fragments, f114, f31 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 227

31. Thucydides, The History of The Peloponnesian War, 2.91.4, 4.11.4, 4.12.1, 4.26.7, 6.31.6, 8.47.2, 8.102.3 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 214, 218, 224

4.12.1. καὶ ὁ μὲν τούς τε ἄλλους τοιαῦτα ἐπέσπερχε καὶ τὸν ἑαυτοῦ κυβερνήτην ἀναγκάσας ὀκεῖλαι τὴν ναῦν ἐχώρει ἐπὶ τὴν ἀποβάθραν: καὶ πειρώμενος ἀποβαίνειν ἀνεκόπη ὑπὸ τῶν Ἀθηναίων, καὶ τραυματισθεὶς πολλὰ ἐλιποψύχησέ τε καὶ πεσόντος αὐτοῦ ἐς τὴν παρεξειρεσίαν ἡ ἀσπὶς περιερρύη ἐς τὴν θάλασσαν, καὶ ἐξενεχθείσης αὐτῆς ἐς τὴν γῆν οἱ Ἀθηναῖοι ἀνελόμενοι ὕστερον πρὸς τὸ τροπαῖον ἐχρήσαντο ὃ ἔστησαν τῆς προσβολῆς ταύτης. 6.31.6. καὶ ὁ στόλος οὐχ ἧσσον τόλμης τε θάμβει καὶ ὄψεως λαμπρότητι περιβόητος ἐγένετο ἢ στρατιᾶς πρὸς οὓς ἐπῇσαν ὑπερβολῇ, καὶ ὅτι μέγιστος ἤδη διάπλους ἀπὸ τῆς οἰκείας καὶ ἐπὶ μεγίστῃ ἐλπίδι τῶν μελλόντων πρὸς τὰ ὑπάρχοντα ἐπεχειρήθη.

4.12.1. Not content with this exhortation, he forced his own steersman to run his ship ashore, and stepping on to the gangway, was endeavoring to land, when he was cut down by the Athenians, and after receiving many wounds fainted away. Falling into the bows, his shield slipped off his arm into the sea, and being thrown ashore was picked up by the Athenians, and afterwards used for the trophy which they set up for this attack. 6.31.6. Indeed the expedition became not less famous for its wonderful boldness and for the splendour of its appearance, than for its overwhelming strength as compared with the peoples against whom it was directed, and for the fact that this was the longest passage from home hitherto attempted, and the most ambitious in its objects considering the resources of those who undertook it.

32. Euripides, Trojan Women, 137 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 214

137. ἐς τάνδ' ἐξώκειλ' ἄταν.

137. Priam, the father of fifty children; the cause why I, the unhappy Hecuba, have wrecked my life upon this disastrous strand. Oh that I should sit here, over against the tent of Agamemnon!

33. Isaeus, Orations, 6.13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 229

34. Herodotus, Histories, 1.188, 1.212, 2.5, 2.133.4, 2.133.5, 2.151, 2.173, 2.176, 3.59, 3.80-83.1, 4.108, 5.94.2, 6.16.1, 6.75, 6.84, 6.126, 7.182.1, 8.84.1 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Isaac, The invention of racism in classical antiquity (2004) 417

4.108. Βουδῖνοι δὲ ἔθνος ἐὸν μέγα καὶ πολλὸν γλαυκόν τε πᾶν ἰσχυρῶς ἐστι καὶ πυρρόν· πόλις δὲ ἐν αὐτοῖσι πεπόλισται ξυλίνη, οὔνομα δὲ τῇ πόλι ἐστὶ Γελωνός. τοῦ δὲ τείχεος μέγαθος κῶλον ἕκαστον τριήκοντα σταδίων ἐστί, ὑψηλὸν δὲ καὶ πᾶν ξύλινον, καὶ αἱ οἰκίαι αὐτῶν ξύλιναι καὶ τὰ ἱρά. ἔστι γὰρ δὴ αὐτόθι Ἑλληνικῶν θεῶν ἱρὰ Ἑλληνικῶς κατεσκευασμένα ἀγάλμασί τε καὶ βωμοῖσι καὶ νηοῖσι ξυλίνοισι, καὶ τῷ Διονύσῳ τριετηρίδας ἀνάγουσι καὶ βακχεύουσι. εἰσὶ γὰρ οἱ Γελωνοὶ τὸ ἀρχαῖον Ἕλληνες, ἐκ τῶν δὲ ἐμπορίων ἐξαναστάντες οἴκησαν ἐν τοῖσι Βουδίνοισι· καὶ γλώσσῃ τὰ μὲν Σκυθικῇ, τὰ δὲ Ἑλληνικῇ χρέωνται.

4.108. The Budini are a great and populous nation; the eyes of them all are very bright, and they are ruddy. They have a city built of wood, called Gelonus. The wall of it is three and three quarters miles in length on each side of the city; this wall is high and all of wood; and their houses are wooden, and their temples; ,for there are temples of Greek gods among them, furnished in Greek style with images and altars and shrines of wood; and they honor Dionysus every two years with festivals and revelry. For the Geloni are by their origin Greeks, who left their trading ports to settle among the Budini; and they speak a language half Greek and half Scythian. But the Budini do not speak the same language as the Geloni, nor is their manner of life the same.

35. Plato, Critias, 115a, 115b, 110e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 229

36. Hippocrates, On Airs, Waters, And Places, 24 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •primitive” peoples\r\n, human sacrifice offered by, as a source for other authors on gauls and germans Found in books: Isaac, The invention of racism in classical antiquity (2004) 417

37. Xanthus Lydius, Fragments, t5 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 217, 237

38. Xenophon, Agesilaus, 7.5.12 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 214

39. Xenophon, The Persian Expedition, 7.2.23, 7.3.21-7.3.23, 7.3.31 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •athenaeus (author), categories of citation •athenaeus (author), methods of citation Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 178, 179, 180, 184

7.2.23. ἐπεὶ δʼ ἐγγὺς ἦσαν, ἐκέλευσεν εἰσελθεῖν Ξενοφῶντα ἔχοντα δύο οὓς βούλοιτο. ἐπειδὴ δʼ ἔνδον ἦσαν, ἠσπάζοντο μὲν πρῶτον ἀλλήλους καὶ κατὰ τὸν Θρᾴκιον νόμον κέρατα οἴνου προύπινον· παρῆν δὲ καὶ Μηδοσάδης τῷ Σεύθῃ, ὅσπερ ἐπρέσβευεν αὐτῷ πάντοσε. 7.3.21. ἐπεὶ δὲ εἰσῆλθον ἐπὶ τὸ δεῖπνον τῶν τε Θρᾳκῶν οἱ κράτιστοι τῶν παρόντων καὶ οἱ στρατηγοὶ καὶ οἱ λοχαγοὶ τῶν Ἑλλήνων καὶ εἴ τις πρεσβεία παρῆν ἀπὸ πόλεως, τὸ δεῖπνον μὲν ἦν καθημένοις κύκλῳ· ἔπειτα δὲ τρίποδες εἰσηνέχθησαν πᾶσιν· οὗτοι δʼ ἦσαν κρεῶν μεστοὶ νενεμημένων, καὶ ἄρτοι ζυμῖται μεγάλοι προσπεπερονημένοι ἦσαν πρὸς τοῖς κρέασι. 7.3.22. μάλιστα δʼ αἱ τράπεζαι κατὰ τοὺς ξένους αἰεὶ ἐτίθεντο· νόμος γὰρ ἦν—καὶ πρῶτος τοῦτο ἐποίει Σεύθης, καὶ ἀνελόμενος τοὺς ἑαυτῷ παρακειμένους ἄρτους διέκλα κατὰ μικρὸν καὶ ἐρρίπτει οἷς αὐτῷ ἐδόκει, καὶ τὰ κρέα ὡσαύτως, ὅσον μόνον γεύσασθαι ἑαυτῷ καταλιπών. 7.3.23. καὶ οἱ ἄλλοι δὲ κατὰ ταὐτὰ ἐποίουν καθʼ οὓς αἱ τράπεζαι ἔκειντο. Ἀρκὰς δέ τις Ἀρύστας ὄνομα, φαγεῖν δεινός, τὸ μὲν διαρριπτεῖν εἴα χαίρειν, λαβὼν δὲ εἰς τὴν χεῖρα ὅσον τριχοίνικον ἄρτον καὶ κρέα θέμενος ἐπὶ τὰ γόνατα ἐδείπνει. 7.3.31. καὶ νῦν πάρεισιν οὐδέν σε προσαιτοῦντες, ἀλλὰ καὶ προϊέμενοι καὶ πονεῖν ὑπὲρ σοῦ καὶ προκινδυνεύειν ἐθέλοντες· μεθʼ ὧν, ἂν οἱ θεοὶ θέλωσι, πολλὴν χώραν τὴν μὲν ἀπολήψῃ πατρῴαν οὖσαν, τὴν δὲ κτήσῃ, πολλοὺς δὲ ἵππους, πολλοὺς δὲ ἄνδρας καὶ γυναῖκας καλὰς κτήσῃ, οὓς οὐ λῄζεσθαί σε δεήσει, ἀλλʼ αὐτοὶ φέροντες παρέσονται πρὸς σὲ δῶρα.

7.2.23. When the Greek party had drawn near, Seuthes directed Xenophon to come in, with any two men he might choose to bring with him. As soon as they were inside, they first greeted one another and drank healths after the Thracian fashion in horns of wine; and Seuthes had Medosades present also, the same man who went everywhere as his envoy. 24 After that Xenophon began the speaking: 'You sent to me, Seuthes, first at Calchedon, this man Medosades, with the request that I make every effort on your behalf to bring the army across from Asia, and with the promise that if I should do this, you would treat me well-as Medosades here declared.' 25 After saying this, he asked Medosades whether this statement of the matter was a true one. He replied that it was. 'Medosades here came to me a second time after I had crossed over from Parium to rejoin the army, and promised that if I should bring the army to you, you would not only treat me in all ways as a friend and a brother, but in particular would give me the places on the seacoast of which you hold possession.' 26 Hereupon he again asked Medosades whether this was what he said, and he again agreed that it was. 'Come, now,' Xenophon went on, 'tell Seuthes what answer I made you that first time at Calchedon.' 27 'You answered that the army was going to cross over to Byzantium and there was no need, so far as that was concerned, of paying anything to you or any one else; you also stated that when you had got across, you were yourself to leave the army; and it turned out just as you said.' 28 'What then did I say,' Xenophon asked, 'at the time when you came to me near Selymbria?' 'You said that the project was not possible, but that you were going to Perinthus and intended to cross over from there to Asia.' 29 'Well, then,' said Xenophon, 'at this moment I am here myself, along with Phryniscus here, one of the generals, and Polycrates yonder, one of the captains, and outside are representatives of the other generals except Neon the Laconian, in each case the man most trusted by each general. 30 If you wish, therefore, to have the transaction better safeguarded, call them in also. Go and say to them, Polycrates, that I direct them to leave their arms behind, and do you yourself leave your sabre out there before coming back again.' 7.2.23. When the Greek party had drawn near, Seuthes directed Xenophon to come in, with any two men he might choose to bring with him. As soon as they were inside, they first greeted one another and drank healths after the Thracian fashion in horns of wine; and Seuthes had Medosades present also, the same man who went everywhere as his envoy. See Xen. Anab. 7.1.5, and 10 above. 7.3.21. When they had come in for the dinner-the noblest of the Thracians who were present, the generals and the captains of the Greeks, and whatever embassy from any state was there-the dinner was served with the guests seated in a circle; then three-legged tables were brought in for the whole company; these were full of meat, cut up into pieces, and there were great loaves of leavened bread fastened with skewers to the pieces of meat. 22 In general the tables were placed opposite the strangers in each case; for the Thracians had a custom which Seuthes now took the lead in practising — he would pick up the loaves which lay beside him, break them into small pieces, and throw the pieces to whomever he pleased, following the same fashion with the meat also, and leaving himself only enough for a mere taste. 23 Then the others also who had tables placed opposite them, set about doing the same thing. But a certain Arcadian named Arystas, a terrible eater, would have none of this throwing about, but took in his hand a loaf as big as a three-quart measure, put some pieces of meat upon his knees, and proceeded to dine. 24 They carried round horns of wine, and all took them; but Arystas, when the cupbearer came and brought him his horn, said to the man, after observing that Xenophon had finished his dinner, 'Give it to him; for he's already at leisure, but I'm not as yet.' 25 When Seuthes heard the sound of his voice, he asked the cupbearer what he was saying. And the cupbearer, who understood Greek, told him. So then there was an outburst of laughter. 7.3.21. When they had come in for the dinner—the noblest of the Thracians who were present, the generals and the captains of the Greeks, and whatever embassy from any state was there—the dinner was served with the guests seated in a circle; then three-legged tables were brought in for the whole company; these were full of meat, cut up into pieces, and there were great loaves of leavened bread fastened with skewers to the pieces of meat. 7.3.22. In general the tables were placed opposite the strangers in each case; for the Thracians had a custom which Seuthes now took the lead in practising,—he would pick up the loaves which lay beside him, break them into small pieces, and throw the pieces to whomever he pleased, following the same fashion with the meat also, and leaving himself only enough for a mere taste. 7.3.23. Then the others also who had tables placed opposite them, set about doing the same thing. But a certain Arcadian named Arystas, a terrible eater, would have none of this throwing about, but took in his hand a loaf as big as a three-quart measure, put some pieces of meat upon his knees, and proceeded to dine. 7.3.31. And now they are here, asking you for nothing more, but rather putting themselves in your hands and willing to endure toil and danger on your behalf. With them, if the gods so will, you will acquire great territory, recovering all that belonged to your fathers and gaining yet more, and you will acquire many horses, and many men and fair women; and these things you will not need to take as plunder, but my comrades of their own accord shall bring them before you as gifts.

40. Xenophon, Hellenica, 6.2.6, 6.2.16, 6.2.36 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 218, 236

41. Xenophon, The Education of Cyrus, 5.3.32 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 229

5.3.32. εἰ γὰρ πᾶσι φαινοίμεθα τοὺς μὲν κακῶς ποιοῦντας νικᾶν πειρώμενοι κακῶς ποιοῦντες, τοὺς δʼ εὐεργετοῦντας ἀγαθοῖς ὑπερβαλλόμενοι, εἰκὸς ἐκ τῶν τοιούτων φίλους μὲν πολλοὺς ἡμῖν βούλεσθαι γίγνεσθαι, ἐχθρὸν δὲ μηδένα ἐπιθυμεῖν εἶναι·

5.3.32. For if we should show every one that we try to surpass in doing harm those who do us harm, and that we surpass in well-doing those who do well by us, the consequences of such conduct would be that many would wish to become our friends and not one would desire to be our enemy.

42. Xenophon, Memoirs, 2.6.28, 3.11.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of •athenaeus (author), methods of citation Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 176, 177, 224

2.6.28. ἀλλὰ θαρρῶν, ἔφη, ὦ Κριτόβουλε, πειρῶ ἀγαθὸς γίγνεσθαι, καὶ τοιοῦτος γενόμενος θηρᾶν ἐπιχείρει τοὺς καλούς τε κἀγαθούς. ἴσως δʼ ἄν τί σοι κἀγὼ συλλαβεῖν εἰς τὴν τῶν καλῶν τε κἀγαθῶν θήραν ἔχοιμι διὰ τὸ ἐρωτικὸς εἶναι· δεινῶς γάρ, ὧν ἂν ἐπιθυμήσω ἀνθρώπων, ὅλος ὥρμημαι ἐπὶ τὸ φιλῶν τε αὐτοὺς ἀντιφιλεῖσθαι ὑπʼ αὐτῶν καὶ ποθῶν ἀντιποθεῖσθαι, καὶ ἐπιθυμῶν συνεῖναι καὶ ἀντεπιθυμεῖσθαι τῆς συνουσίας.

2.6.28. Courage, Critobulus; try to be good, and when you have achieved that, set about catching your gentleman. Maybe, I myself, as an adept in love, can lend you a hand in the pursuit of gentlemen. For when I want to catch anyone it’s surprising how I strain every nerve to have my love returned, my longing reciprocated by him, in my eagerness that he shall want me as much as I want him. 2.6.28. Courage, Critobulus; try to be good, and when you have achieved that, set about catching your gentleman. Maybe, I myself, as an adept in love, can lend you a hand in the pursuit of gentlemen. For when I want to catch anyone it's surprising how I strain every nerve to have my love returned, my longing reciprocated by him, in my eagerness that he shall want me as much as I want him.

43. Lysias, Orations, 2.26, 3.30 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 218, 231

44. Hebrew Bible, Zechariah, 3.1-3.2, 9.9 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •book of the watchers, authority of •shapur i (sasanian king), portrayals of, as symbol of authority, in the babylonian talmud Found in books: Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 77; Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 94

3.1. בַּיּוֹם הַהוּא נְאֻם יְהוָה צְבָאוֹת תִּקְרְאוּ אִישׁ לְרֵעֵהוּ אֶל־תַּחַת גֶּפֶן וְאֶל־תַּחַת תְּאֵנָה׃ 3.1. וַיַּרְאֵנִי אֶת־יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל עֹמֵד לִפְנֵי מַלְאַךְ יְהוָה וְהַשָּׂטָן עֹמֵד עַל־יְמִינוֹ לְשִׂטְנוֹ׃ 3.2. וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן יִגְעַר יְהוָה בְּךָ הַשָּׂטָן וְיִגְעַר יְהוָה בְּךָ הַבֹּחֵר בִּירוּשָׁלִָם הֲלוֹא זֶה אוּד מֻצָּל מֵאֵשׁ׃ 9.9. גִּילִי מְאֹד בַּת־צִיּוֹן הָרִיעִי בַּת יְרוּשָׁלִַם הִנֵּה מַלְכֵּךְ יָבוֹא לָךְ צַדִּיק וְנוֹשָׁע הוּא עָנִי וְרֹכֵב עַל־חֲמוֹר וְעַל־עַיִר בֶּן־אֲתֹנוֹת׃

3.1. And he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him. 3.2. And the LORD said unto Satan: ‘The LORD rebuke thee, O Satan, yea, the LORD that hath chosen Jerusalem rebuke thee; is not this man a brand plucked out of the fire?’ 9.9. Rejoice greatly, O daughter of Zion, Shout, O daughter of Jerusalem; Behold, thy king cometh unto thee, He is triumphant, and victorious, Lowly, and riding upon an ass, Even upon a colt the foal of an ass.

45. Antiphanes, Fragments, 90, 27 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 225

46. Plato, Sophist, 228c, 242c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 224

47. Sophocles, Ajax, 197, 196 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 224

196. and are making the flame of disaster blaze up to the sky! The violent insolence of your enemies rushes fearlessly about in the breezy glens, while the tongues of all the army cackle out a load of grief.

48. Plato, Theaetetus, 184a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 224

49. Sophocles, Antigone, 1161-1167 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 172, 173

1167. And now all this has been lost. When a man has forfeited his pleasures, I do not reckon his existence as life, but consider him just a breathing corpse. Heap up riches in your house, if you wish! Live with a tyrant’s pomp! But if there is no joy

50. Plato, Republic, 5.479b, 3.391d, 6.510d, 9.587c, 3.402e, 2.358e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 189

51. Plato, Statesman, 269c5, 270a3 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 235

52. Sophocles, Fragments, 1048 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 219

53. Euripides, Iphigenia Among The Taurians, 1441, 1469-1471, 77-78, 92, 943, 1379 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 214

54. Sophocles, Oedipus The King, 192 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 218

192. Grant that the fierce god of death, who now without the bronze of shields, though among cries like those of battle, wraps me in the flames of his onset, may turn his back in speedy flight from our land, borne by a favorable wind to the great chamber of Amphitrite,

55. Plato, Phaedo, 100a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 224

100a. τινὰ οὐκ ἔοικεν: οὐ γὰρ πάνυ συγχωρῶ τὸν ἐν τοῖς λόγοις σκοπούμενον τὰ ὄντα ἐν εἰκόσι μᾶλλον σκοπεῖν ἢ τὸν ἐν τοῖς ἔργοις. ἀλλ’ οὖν δὴ ταύτῃ γε ὥρμησα, καὶ ὑποθέμενος ἑκάστοτε λόγον ὃν ἂν κρίνω ἐρρωμενέστατον εἶναι, ἃ μὲν ἄν μοι δοκῇ τούτῳ συμφωνεῖν τίθημι ὡς ἀληθῆ ὄντα, καὶ περὶ αἰτίας καὶ περὶ τῶν ἄλλων ἁπάντων ὄντων, ἃ δ’ ἂν μή, ὡς οὐκ ἀληθῆ. βούλομαι δέ σοι σαφέστερον εἰπεῖν ἃ λέγω: οἶμαι γάρ σε νῦν οὐ μανθάνειν. unit="para"/οὐ μὰ τὸν Δία, ἔφη ὁ Κέβης, οὐ σφόδρα.

100a. is not quite accurate; for I do not grant in the least that he who studies realities by means of conceptions is looking at them in images any more than he who studies them in the facts of daily life. However, that is the way I began. I assume in each case some principle which I consider strongest, and whatever seems to me to agree with this, whether relating to cause or to anything else, I regard as true, and whatever disagrees with it, as untrue. But I want to tell you more clearly what I mean; for I think you do not understand now. Not very well, certainly, said Cebes.

56. Plato, Laws, 1.641d, 10.886b, 10.899a4, 715c, 715d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 224

57. Plato, Gorgias, 475a, 475b, 475c, 475d, 475e, 502c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 224

502c. ἡδονὴν μᾶλλον ὥρμηται καὶ τὸ χαρίζεσθαι τοῖς θεαταῖς. ΣΩ. οὐκοῦν τὸ τοιοῦτον, ὦ Καλλίκλεις, ἔφαμεν νυνδὴ κολακείαν εἶναι; ΚΑΛ. πάνυ γε. ΣΩ. φέρε δή, εἴ τις περιέλοι τῆς ποιήσεως πάσης τό τε μέλος καὶ τὸν ῥυθμὸν καὶ τὸ μέτρον, ἄλλο τι ἢ λόγοι γίγνονται τὸ λειπόμενον; ΚΑΛ. ἀνάγκη. ΣΩ. οὐκοῦν πρὸς πολὺν ὄχλον καὶ δῆμον οὗτοι λέγονται οἱ λόγοι; ΚΑΛ. φημί. ΣΩ. δημηγορία ἄρα τίς ἐστιν ἡ ποιητική.

502c. he is bent rather upon pleasure and the gratification of the spectators. SOCRATES: Well now, that kind of thing, Callicles, did we say just now, is flattery ? CALLICLES: Certainly. SOCRATES: Pray then, if we strip any kind of poetry of its melody, its rhythm and its meter, we get mere speeches as the residue, do we not? CALLICLES: That must be so. SOCRATES: And those speeches are spoken to a great crowd of people? CALLICLES: Yes. SOCRATES: Hence poetry is a kind of public speaking. 502c. he is bent rather upon pleasure and the gratification of the spectators. Soc. Well now, that kind of thing, Callicles, did we say just now, is flattery ? Call. Certainly. Soc. Pray then, if we strip any kind of poetry of its melody, its rhythm and its meter, we get mere speeches as the residue, do we not? Call. That must be so. Soc. And those speeches are spoken to a great crowd of people? Call. Yes. Soc. Hence poetry is a kind of public speaking.

58. Isocrates, Orations, 1.11, 4.159, 5.106, 5.124, 7.18, 8.126, 9.6, 12.27, 12.36, 12.114, 12.121, 12.198, 15.10, 15.221, 15.268 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 214, 224, 229, 231, 234

59. Critias, Fragments, 33 b 31 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 232

60. Euripides, Hippolytus, 924 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 229

924. δέδοικα μή σου γλῶσς' ὑπερβάλλῃ κακοῖς.

924. A very master in his craft the man, who can force fools to be wise! But these ill-timed subtleties of thine, father, make me fear thy tongue is running riot through trouble. Theseu

61. Plato, Philebus, 61b, 61c, 45e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 218

45e. ἐπίσχει λόγος ἑκάστοτε, ὁ τὸ μηδὲν ἄγαν παρακελευόμενος, ᾧ πείθονται· τὸ δὲ τῶν ἀφρόνων τε καὶ ὑβριστῶν μέχρι μανίας ἡ σφοδρὰ ἡδονὴ κατέχουσα περιβοήτους ἀπεργάζεται. ΣΩ. καλῶς· καὶ εἴ γε τοῦθʼ οὕτως ἔχει, δῆλον ὡς ἔν τινι πονηρίᾳ ψυχῆς καὶ τοῦ σώματος, ἀλλʼ οὐκ ἐν ἀρετῇ μέγισται μὲν ἡδοναί, μέγισται δὲ καὶ λῦπαι γίγνονται. ΠΡΩ. πάνυ μὲν οὖν. ΣΩ. οὐκοῦν τούτων τινὰς προελόμενον δεῖ σκοπεῖσθαι τίνα ποτὲ τρόπον ἐχούσας ἐλέγομεν αὐτὰς εἶναι μεγίστας.

45e. nothing too much, which guides their actions; but intense pleasure holds sway over the foolish and dissolute even to the point of madness and makes them notorious. Soc. Good; and if that is true, it is clear that the greatest pleasures and the greatest pains originate in some depravity of soul and body, not in virtue. Pro. Certainly. Soc. Then we must select some of these pleasures and see what there is about them which made us say that they are the greatest.

62. Plato, Timaeus, 185e, 80d, 86b, 181d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 224

63. Amphis, Fragments, 33 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 225

64. Aristotle, Politics, 7.1326b37-39, 5.1312b, 3.16.1287a (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 229

65. Aristotle, On Marvelous Things Heard, 844a (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 214

66. Aristotle, Virtues And Vices, 1250b13, 1250a11 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 224

67. Aristotle, Great Ethics, 2.3.13, 2.13.2 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 224

68. Aristotle, History of Animals, 490a8-11, 533b, 543a, 543b, 544a, 546b15-26, 547b, 549b, 550b, 619b18-22, 631b, 541b (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 187

69. Heraclides Ponticus, Fragments, 4 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 231

70. Aeschines, Letters, 1.70, 1.113, 1.146 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 218, 231

1.70. Shall I yield to the temptation to use language somewhat more explicit than my own self-respect allows? Tell me, fellow citizens, in the name of Zeus and the other gods, when a man has defiled himself with Hegesandrus, does not that man seem to you to have prostituted himself to a prostitute? In what excesses of bestiality are we not to imagine them to have indulged when they were drunken and alone! Don't you suppose that Hegesandrus, in his desire to wipe out his own notorious practices with Leodamas, which are known to all of you, made extravagant demands on the defendant, hoping to make Timarchus' conduct so exceedingly bad that his own earlier behavior would seem to have been modest indeed? 1.146. And when he was sleeping by the funeral pyre, as the poet says, the ghost of Patroclus stood before him, and stirred such memories and laid upon Achilles such injunctions, that one may well weep, and envy the virtue and the friendship of these men. He prophesies that Achilles too is not far from the end of life, and enjoins upon him, if it he in any wise possible, to make provision that even as they had grown up and lived together, even so when they are dead their bones may be in the same coffer.

71. Aristotle, Fragments, 239, 601 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 213, 236

72. Demosthenes, Orations, 7.21, 8.16, 8.34, 15.28, 17.5, 18.296-18.297, 23.194, 34.29, 40.11 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 218, 224, 229, 236, 237

8.16. Because, you say, the wretched creatures are infatuated and stupid beyond measure. Quite so, but still we are bound to preserve them in the interests of Athens . And then again we are not certain of another thing, that he will not attack the Chersonese . Indeed, if we may judge from the letter which he sent you, he means to take vengeance on the settlers there. 8.34. As it is, by persuasive arts and caresses they have brought you to such a frame of mind that in your assemblies you are elated by their flattery and have no ear but for compliments, while in your policy and your practice you are at this moment running the gravest risks. For tell me, in Heaven’s name, if the Greeks should call you to account for the opportunities that your carelessness has already thrown away, 18.296. I could continue this catalogue of traitors till the sun sets. Every one of them, men of Athens, is a man of the same way of thinking in the politics of his own country as Aeschines and his friends are in ours. They too are profligates, sycophants, fiends incarnate; they have mutilated their own countries; they have pledged away their liberty in their cups, first to Philip, and now to Alexander. They measure their happiness by their belly and their baser parts; they have overthrown for ever that freedom and independence which to the Greeks of an earlier age were the very standard and canon of prosperity. 40.11. When these terms had been accepted—for why should I make my story a long one?—he went to meet her before the arbitrator, and Plangon, contrary to all that she had agreed to do, accepted the challenge, and swore in the Delphinium The temple of Apollo Delphinius, situated somewhere near the ancient entrance to the Acropolis. an oath which was the very opposite of her former one, as most of you know well; for the transaction became a notorious one. Thus, my father was compelled on account of his own challenge to abide by the arbitrator’s award, but he was indigt at what had been done, and took the matter heavily to heart, and did not even so consent to admit these men into his house; but he was compelled to introduce them to the clansmen. The defendant he enrolled as Boeotus, and the other as Pamphilus.

73. Alexis, Fragments, 140 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 225

74. Lycophron, Alexandra, 965 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 235

75. Lycurgus, Against Leocrates, 69, 104 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 231

76. Septuagint, Tobit, 12.12, 12.15, 14.4-14.5 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •authority, of/for the righteous •authority, of the teacher of righteousness Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 315, 712

12.12. And so, when you and your daughter-in-law Sarah prayed, I brought a reminder of your prayer before the Holy One; and when you buried the dead, I was likewise present with you. 12.15. I am Raphael, one of the seven holy angels who present the prayers of the saints and enter into the presence of the glory of the Holy One." 14.4. Go to Media, my son, for I fully believe what Jonah the prophet said about Nineveh, that it will be overthrown. But in Media there will be peace for a time. Our brethren will be scattered over the earth from the good land, and Jerusalem will be desolate. The house of God in it will be burned down and will be in ruins for a time. 14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it.

77. Dinarchus, Against Aristogeiton, 15 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 218

78. Mnesimachus Phaselinus, Fragments, 10 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 220

79. Clearchus of Soli, Fragments, 43, 45-46, 48-49, 59, 19 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 231

80. Mnesimachus, Fragments, 10 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 220

81. Diphilus of Sinope, Fragments, 37 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 217

82. Demosthenes, Letters, 3.10 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 224

83. Duris of Samos, Fragments, 10, f15 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 170

84. Demochares, Fragments, 1 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 220

85. Timaeus of Tauromenium, Fragments, f44, f51, f149 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 217

86. Timaeus of Locri, Fragments, f44, f51, f149 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 217

87. Theophrastus, Research On Plants, 6.8.3, 7.4.4, 9.7.3 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •athenaeus (author), categories of citation Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 185, 187, 189

88. Theophrastus, Fragments, 549 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 230

89. Theophrastus, Plant Explanations, 5.9.11 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 249

90. Anon., 1 Enoch, 1.9, 8.4-9.3, 10, 12.3, 12.4, 12.4-13.3, 12.5, 12.6, 13, 13.1, 13.2, 14, 15, 15.1, 15.2-16.4, 15.3, 15.4, 16, 16.1, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 38.2, 46.6, 48.8, 62.9, 62.10, 63.11, 81.1, 81.2, 81.5, 81.6, 81.7, 81.8, 81.9, 82.1, 82.2, 82.3, 83, 83.1, 84, 85, 86, 87, 88, 89, 90, 90.6, 90.42, 91.2, 91.3, 91.4, 91.5, 91.6, 91.7, 91.8, 91.9, 91.10, 91.11, 91.12, 91.13, 91.14, 91.15, 91.16, 91.17, 91.18, 91.19, 92, 92.2, 92.3, 92.4, 92.5, 93, 93.1, 93.2, 94, 94.1, 94.4, 94.8, 94.9, 95, 95.3, 96, 96.1, 96.2, 96.3, 96.5, 97, 97.1, 97.5, 97.6, 98, 98.2, 98.3, 98.7, 98.8, 98.10, 98.15, 99, 99.7, 99.10, 100, 100.5, 101, 102, 102.4, 102.5, 103, 103.1, 103.2, 103.3, 103.4, 103.11, 104, 104.2, 104.3, 104.4, 104.5, 104.6, 104.7, 104.9, 104.10, 104.11, 105, 105.2, 106.4, 106.7, 106.8, 107.3, 108, 108.1, 108.7, 108.11, 108.12, 108.13, 108.14, 108.15, 108.114, 108.124 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 65, 94

15. And He answered and said to me, and I heard His voice: 'Fear not, Enoch, thou righteous,man and scribe of righteousness: approach hither and hear my voice. And go, say to the Watchers of heaven, who have sent thee to intercede for them: 'You should intercede' for men, and not men,for you: Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children,of earth, and begotten giants (as your) sons And though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and have begotten (children) with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those also do who die,and perish. Therefore have I given them wives also that they might impregnate them, and beget,children by them, that thus nothing might be wanting to them on earth. But you were formerly,spiritual, living the eternal life, and immortal for all generations of the world. And therefore I have not appointed wives for you; for as for the spiritual ones of the heaven, in heaven is their dwelling.,And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon,the earth, and on the earth shall be their dwelling. Evil spirits have proceeded from their bodies; because they are born from men and from the holy Watchers is their beginning and primal origin;,they shall be evil spirits on earth, and evil spirits shall they be called. [As for the spirits of heaven, in heaven shall be their dwelling, but as for the spirits of the earth which were born upon the earth, on the earth shall be their dwelling.] And the spirits of the giants afflict, oppress, destroy, attack, do battle, and work destruction on the earth, and cause trouble: they take no food, but nevertheless,hunger and thirst, and cause offences. And these spirits shall rise up against the children of men and against the women, because they have proceeded from them.

91. Hyperochus Cumaeus, Fragments, 1 (3rd cent. BCE - missingth cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 236, 251

92. Nicander, Theriaca, 295, 321 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 214

93. Nicander of Colophon, Fragments, 1 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 221

94. Mnaseas, Fragments, 14 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 236, 251

95. Phylarchus of Athens, Fragments, 20, 81, f44, f41 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 231

96. Nicander, Alexipharmaca, 295, 321 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 214

97. Polemon Iliensis, Fragments, 66 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 217

98. Eratosthenes, Fragments, 17 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 226

99. Cicero, Orator, 68 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •logos, logoi, influential author of the nile and egypt Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 237

100. Dead Sea Scrolls, Community Rule, 5.1-5.4, 6.8-6.13, 6.16, 6.19 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •baumgarten, albert, on authority in the rule of the community Found in books: Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 63

101. Varro, On The Latin Language, 5.82, 6.88, 6.93, 6.95 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •dictator, authority over/suspension of other magistrates Found in books: Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 33, 79

102. Cicero, Letters To His Friends, a b c d\n0 5.12 5.12 5 12\n1 5.17.2 5.17.2 5 17\n2 "9.20.3" "9.20.3" "9 20 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 332

103. Septuagint, Ecclesiasticus (Siracides), 44.16, 49.14, prologue (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 69

44.16. Enoch pleased the Lord, and was taken up;he was an example of repentance to all generations. 49.14. No one like Enoch has been created on earth,for he was taken up from the earth.

104. Cicero, Letters, 4.1.6-4.1.7, 9.1.3, 9.9.3, 13.19.4 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •logos, logoi, influential author of the nile and egypt •dictator, authority over/suspension of other magistrates •authority, argument from, of the peripatos Found in books: Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 78, 99; Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 242; Tsouni, Antiochus and Peripatetic Ethics (2019) 8

105. Cicero, Republic, 1.39.1, 1.63 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •authority, of the law •dictator, authority over/suspension of other magistrates Found in books: Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 144; Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 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

1.63. Laelius. What you say is quite true. Scipio. Yes, and it is generally true in times of peace and security, for licence is possible as long as one has nothing to fear ; as, for example, on board a ship, or frequently in the case of an illness that is trivial. But just as the sailor, when the sea suddenly grows rough, and the invalid when his illness becomes severe, both implore the assistance of one man, so our people, that in times of peace and while engaged at home wield authority, threaten even their magistrates, refuse to obey them, and appeal from one to another or to the people, yet in time of war yield obedience to their rulers as to a king , for safety prevails over caprice. Indeed, in wars of more serious import our people have preferred that all the power should be granted to one man without a colleague. And this man's title shows the character of his power, for though he is commonly called "dictator" from the fact that he is "named," yet you know, Laelius, that in our books he is called "master of the people." Laelius. I do. Scipio. Therefore the men of old time acted wisely . . . 1.63. Laelius. What you say is quite true. Scipio. Yes, and it is generally true in times of peace and security, for licence is possible as long as one has nothing to fear ; as, for example, on board a ship, or frequently in the case of an illness that is trivial. But just as the sailor, when the sea suddenly grows rough, and the invalid when his illness becomes severe, both implore the assistance of one man, so our people, that in times of peace and while engaged at home wield authority, threaten even their magistrates, refuse to obey them, and appeal from one to another or to the people, yet in time of war yield obedience to their rulers as to a king , for safety prevails over caprice. Indeed, in wars of more serious import our people have preferred that all the power should be granted to one man without a colleague. And this man's title shows the character of his power, for though he is commonly called "dictator" from the fact that he is "named," ** yet you know, Laelius, that in our books ** he is called "master of the people." Laelius. I do. Scipio. Therefore the men of old time acted wisely . . .

106. Cicero, On Laws, 2.52, 2.58, 2.61 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •authority, of the magistrates Found in books: Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 25, 135

2.52. On this point, as on many others, I should be glad if you pontiffs Scaevolas, great and talented men, as I confess you to be, would inform me why you seek to perplex the pontifical law with the subtleties of the civil law? For thus, you, in fact, supersede the simple maxims of ecclesiastical jurisprudence, by the endless technicalities of the municipal legislation. If the sacred rites are thus conjoined with pecuniary interests, they are so by your authority as pontiffs, rather than by any law of national obligation. So long, indeed, as you remain pontiffs, your pontifical jurisdiction will continue, but as you happen to be exceedingly knowing in the civil law, you may be able to elude the plainest maxims of the ecclesiastical. For instance, Publius Scaevola, Coruncanius, and other chief priests, have determined that those legatees who take only as much as all the heirs, should be bound to discharge the sacred rites. 2.58. ATTICUS: I am well aware of these rules of the pontifical statutes; but what do our civil laws say? MARCUS: Little enough on this subject, my Atticus, and I expect you are acquainted with it already. The civil regulation has less regard to the religious ceremonials than to the rights of sepulchres. A law of the Twelve Tables determines that a dead person shall neither be buried nor burned within the city, I suppose on account of the danger of fire. But the addition of this disjunctive nor burned, indicates, that the corpse which is burned is not so appropriately consigned to burial as to inhumation. ATTICUS: How is it, that notwithstanding this law of the Twelve Tables, so many of our great men have been buried in the city? MARCUS: I believe, my Atticus, that this privilege was granted before this law was made, to certain heroic worthies, as Publicola and Tubertus, on account of their virtue, and that their descendents have succeeded to this privilege, though it is an exception to the law. Some others may since have gained this privilege, like Caius Fabricius, whose virtue has in some sense made them free of the laws. The civil law, in all other cases, forbids burials in the city, and the Pontifical College has decreed that it is unlawful to raise a sepulchre in the public places. You know the Temple of Honour, outside the Colline gate. We learn from tradition, that there was in ancient times an altar on the spot; and it appears from a medal discovered there, on which was inscribed, the name "Honour." that this was the reason why that temple was so dedicated. But since there were many sepulchres in the neighbourhood, they were ploughed up when the city was enlarged. For the Pontifical College ordained that public places could not be bound by private consecrations. 2.61. Beside these, there are two laws respecting sepulchres, one of which relates to the houses that have family vaults attached, and the other to the family vaults themselves. One prohibits the erection of a funeral pile or pyre nearer than sixty feet to a neighbourʼs house, without its proprietorʼs consent, for fear of conflagration. The other ordained, that the sepulchre and its vestibule should not be subject to usucaption, and thus defends the rights of sepulchres. These regulations we find in the Twelve Tables, and indeed they are very conformable to nature, which is the rule of law. The other portion relates to customs -- how funerals should be announced; whether games should be allowed; whether the master of the ceremonies shall employ a herald and lictors;

107. Cicero, De Lege Agraria, 2.26 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •dictator, authority over/suspension of other magistrates Found in books: Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 98

2.26. Now consider what a power is given to the decemvirs, and how great is its extent. In the first place be gives the decemvirs the honour of a lex curiata. But this is unheard-of and absolutely without precedent, that a magistracy should be conferred by a lex curiata on a man who has not previously received it in some comitia. He orders the law to be brought in by that praetor who is appointed first praetor. But how? In order that these men may receive the decemvirate whom the people has elected. He has forgotten that none have been elected by the common people. Here is a pretty fellow to bind the whole world with laws, who does not recollect in the third clause what is set down in the second! This, too, is quite plain; both what privileges you have received from your ancestors, and what is left to you by this tribune of the people. 11. Our ancestors chose that you should give your votes twice about every magistrate. For as a centuriata lex was passed for the censors, and a curiata lex for the other patrician magistrates, by this means a decision was come to a second time about the same men, in order that the people might have an opportunity of correcting what they had done, if they repented of the honour they had conferred on any one.

108. Bato Sinopensis, Fragments, 5 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 225

109. Cicero, On The Haruspices, 15, 14 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 135

14. [30] The answer about sacred and holy places comes next. Oh, the marvellous impudence of the man! do you dare to make mention of my house? Entrust your own to the consuls, or the senate, or the college of pontiffs; and mine, as I have said before, has been declared by all these three decisions to be free from all religions liability. But in that house which you keep possession of after having slain Quintus Seius, a Roman knight and most excellent man, in the most open manner, I say that there was a shrine and altars. I will prove and establish this fact by the registers of the censors, and by the recollection of many individuals. Only let this question be discussed, (and it must be referred to you by virtue of that resolution of the senate which has lately been passed,) and I have plenty to say on the subject of religious places. [31] When I have spoken of your house, — in which, however, a chapel has been put up in such a way that another built it, and you have only got to pull it down, — then I will see whether it is necessary for me to speak also of other places. For some people think that it belongs to me to open the armoury of the temple of Tellus. They say that it is not long ago that it was open, and I recollect it myself. Now they say that the most holy part of it, and the place entitled to the greatest reverence, is occupied by a private vestibule. There are many considerations which influence me, — namely, this, that the temple of Tellus is put particularly under my care; and that he who took away that armoury said that my house, which was declared free by the decision of the pontiffs, had been adjudged to his brother. I am influenced also at this time of dearness of provisions, of barrenness of the lands, and of scarcity of the crops, by the reverence due to Tellus; and all the more, because, on account of this same prodigy, an atonement is said to be due to Tellus. [32] Perhaps we are speaking of old stones; although, if this is not laid down in the civil law, still by the law of nature and the common rights of nations the principle has been established, that mortals cannot acquire a prescriptive right to anything as against the immortal gods.

110. Septuagint, 4 Maccabees, 5.14-5.24, 18.10 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 712; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 192

5.16. We, O Antiochus, who have been persuaded to govern our lives by the divine law, think that there is no compulsion more powerful than our obedience to the law. 5.17. Therefore we consider that we should not transgress it in any respect. 5.18. Even if, as you suppose, our law were not truly divine and we had wrongly held it to be divine, not even so would it be right for us to invalidate our reputation for piety. 5.19. Therefore do not suppose that it would be a petty sin if we were to eat defiling food; 5.20. to transgress the law in matters either small or great is of equal seriousness, 5.21. for in either case the law is equally despised. 5.22. You scoff at our philosophy as though living by it were irrational, 5.23. but it teaches us self-control, so that we master all pleasures and desires, and it also trains us in courage, so that we endure any suffering willingly; 5.24. it instructs us in justice, so that in all our dealings we act impartially, and it teaches us piety, so that with proper reverence we worship the only real God. 18.10. While he was still with you, he taught you the law and the prophets.

111. Cicero, Academica, 2.44.135, 2.135 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •alcinous, middle platonist author of didasklikos, metriopatheia Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 196

112. Cicero, De Domo Sua, 10-16, 26, 32-33, 5-9, 25 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 242

113. Septuagint, 2 Maccabees, 15.9 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •authority, of the teacher of righteousness Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 712

15.9. Encouraging them from the law and the prophets, and reminding them also of the struggles they had won, he made them the more eager.'

114. Hebrew Bible, Daniel, 2.29-2.30, 7.9, 7.13-7.15, 7.18, 7.21-7.22, 7.25, 7.27, 8.24, 12.1-12.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 77, 88; Stuckenbruck, 1 Enoch 91-108 (2007) 224, 230, 286, 315, 735

2.29. אַנְתְּה מַלְכָּא רַעְיוֹנָךְ עַל־מִשְׁכְּבָךְ סְלִקוּ מָה דִּי לֶהֱוֵא אַחֲרֵי דְנָה וְגָלֵא רָזַיָּא הוֹדְעָךְ מָה־דִי לֶהֱוֵא׃ 7.9. חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃ 7.13. חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃ 7.14. וְלֵהּ יְהִיב שָׁלְטָן וִיקָר וּמַלְכוּ וְכֹל עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא לֵהּ יִפְלְחוּן שָׁלְטָנֵהּ שָׁלְטָן עָלַם דִּי־לָא יֶעְדֵּה וּמַלְכוּתֵהּ דִּי־לָא תִתְחַבַּל׃ 7.15. אֶתְכְּרִיַּת רוּחִי אֲנָה דָנִיֵּאל בְּגוֹא נִדְנֶה וְחֶזְוֵי רֵאשִׁי יְבַהֲלֻנַּנִי׃" 7.18. וִיקַבְּלוּן מַלְכוּתָא קַדִּישֵׁי עֶלְיוֹנִין וְיַחְסְנוּן מַלְכוּתָא עַד־עָלְמָא וְעַד עָלַם עָלְמַיָּא׃ 7.21. חָזֵה הֲוֵית וְקַרְנָא דִכֵּן עָבְדָה קְרָב עִם־קַדִּישִׁין וְיָכְלָה לְהוֹן׃ 7.22. עַד דִּי־אֲתָה עַתִּיק יוֹמַיָּא וְדִינָא יְהִב לְקַדִּישֵׁי עֶלְיוֹנִין וְזִמְנָא מְטָה וּמַלְכוּתָא הֶחֱסִנוּ קַדִּישִׁין׃ 7.25. וּמִלִּין לְצַד עליא [עִלָּאָה] יְמַלִּל וּלְקַדִּישֵׁי עֶלְיוֹנִין יְבַלֵּא וְיִסְבַּר לְהַשְׁנָיָה זִמְנִין וְדָת וְיִתְיַהֲבוּן בִּידֵהּ עַד־עִדָּן וְעִדָּנִין וּפְלַג עִדָּן׃ 7.27. וּמַלְכוּתָה וְשָׁלְטָנָא וּרְבוּתָא דִּי מַלְכְוָת תְּחוֹת כָּל־שְׁמַיָּא יְהִיבַת לְעַם קַדִּישֵׁי עֶלְיוֹנִין מַלְכוּתֵהּ מַלְכוּת עָלַם וְכֹל שָׁלְטָנַיָּא לֵהּ יִפְלְחוּן וְיִשְׁתַּמְּעוּן׃ 8.24. וְעָצַם כֹּחוֹ וְלֹא בְכֹחוֹ וְנִפְלָאוֹת יַשְׁחִית וְהִצְלִיחַ וְעָשָׂה וְהִשְׁחִית עֲצוּמִים וְעַם־קְדֹשִׁים׃ 12.1. יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃ 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׃ 12.2. וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃ 12.3. וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד׃

2.29. as for thee, O king, thy thoughts came [into thy mind] upon thy bed, what should come to pass hereafter; and He that revealeth secrets hath made known to thee what shall come to pass. 2.30. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but to the intent that the interpretation may be made known to the king, and that thou mayest know the thoughts of thy heart. 7.9. I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. 7.13. I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him. 7.14. And there was given him dominion, And glory, and a kingdom, That all the peoples, nations, and languages Should serve him; His dominion is an everlasting dominion, which shall not pass away, And his kingdom that which shall not be destroyed. 7.15. As for me Daniel, my spirit was pained in the midst of my body, and the visions of my head affrighted me. ." 7.18. But the saints of the Most High shall receive the kingdom, and possess the kingdom for ever, even for ever and ever.’ 7.21. I beheld, and the same horn made war with the saints, and prevailed against them; 7.22. until the Ancient of days came, and judgment was given for the saints of the Most High; and the time came, and the saints possessed the kingdom. 7.25. And he shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the seasons and the law; and they shall be given into his hand until a time and times and half a time. 7.27. And the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people of the saints of the Most High; their kingdom is an everlasting kingdom, and all dominions shall serve and obey them.’ 8.24. And his power shall be mighty, but not by his own power; and he shall destroy wonderfully, and shall prosper and do; and he shall destroy them that are mighty and the people of the saints. 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. 12.2. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence. 12.3. And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever.

115. Septuagint, 1 Maccabees, 1.56-1.57 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •public readings of the law, rabbinic sages, scriptural authority associated with Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 362

1.56. The books of the law which they found they tore to pieces and burned with fire. 1.57. Where the book of the covet was found in the possession of any one, or if any one adhered to the law, the decree of the king condemned him to death.

116. Cicero, Pro Fonteio, 27, 29-36, 28 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Isaac, The invention of racism in classical antiquity (2004) 413

117. Philodemus, De Libertate Dicendi, fr.93.4-6, fr.6.7-8, fr.20.1-2 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 196

118. Cicero, Philippicae, 11.30 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •dictator, authority over/suspension of other magistrates Found in books: Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 98

119. Dead Sea Scrolls, 4Q266, 2 ii 13-17 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •book of the watchers, authors/redactors of Found in books: Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 14

120. Anon., Testament of Job, 33.3-33.9 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •authority, of/for the righteous Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 230

121. Polybius, Histories, 3.32.1, 3.32.8, 3.32.7, 3.32.6, 12.23.7, 16.14.1, 16.18.2, 16.17.9, 3.32.5, 3.32.9, 7.7.6, 3.32.4, 3.32.3, 3.32.2, 10.21, 3.88.8, 3.87.9, 3.106.3, 3.106.4, 3.106.5, 3.106.2, 3.106.7, 3.106.8, 3.106.9, 3.106.6, 6.12.2, 6.11a, 3.87.8, 7.1, 10.35.3, 31.28.4, 32.6.6, 2.57.3, 1.80.13, 4.20.5-21.9, 4.48.11, 4.41.2, 1.51.9, 1.20.15, 6.7.8, 4.21.1, 6.7.7, 34.9.15, 7.8.7, 6.9.6, 6.9.7, 6.5.9 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 347

3.32.1. ἧι καὶ τοὺς ὑπολαμβάνοντας δύσκτητον εἶναι καὶ δυσανάγνωστον τὴν ἡμετέραν πραγματείαν διὰ τὸ πλῆθος καὶ τὸ μέγεθος τῶν βύβλων ἀγνοεῖν νομιστέον.

3.32.1. For this reason I must pronounce those to be much mistaken who think that this my work is difficult to acquire and difficult to read owing to the number and length of the Books it contains. <

122. Cicero, De Finibus, 4.61 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •authority, argument from, of the ‘ancients’ Found in books: Tsouni, Antiochus and Peripatetic Ethics (2019) 33

123. Dead Sea Scrolls, Ben Sira, 44.16, 49.14 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •book of the watchers, authors/redactors of Found in books: Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 69

124. Anon., Jubilees, 4.21-4.22, 5.17-5.18, 10.7-10.14, 11.4-11.5 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •book of the watchers, authority of Found in books: Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 94, 98

4.21. And he was the first among men that are born on earth who learnt writing and knowledge and wisdom 4.22. and who wrote down the signs of heaven according to the order of their months in a book, that men might know the seasons of the years according to the order of their separate months. 5.17. And the judgment of all is ordained and written on the heavenly tables in righteousne 5.18. --even (the judgment of) all who depart from the path which is ordained for them to walk in; and if they walk not therein judgment is written down for every creature and for every kind. 10.7. And Thou knowest how Thy Watchers, the fathers of these spirits, acted in my day: 10.8. and as for these spirits which are living, imprison them and hold them fast in the place of condemnation, and let them not bring destruction on the sons of thy servant, my God; for these are maligt, and created in order to destroy. 10.9. And let them not rule over the spirits of the living; for Thou alone canst exercise dominion over them. And let them not have power over the sons of the righteous from henceforth and for evermore." 10.10. And the Lord our God bade us to bind all. 10.11. And the chief of the spirits, Mastêmâ, came and said: "Lord, Creator, let some of them remain before me, and let them hearken to my voice, and do all that I shall say unto them; 10.12. for if some of them are not left to me, I shall not be able to execute the power of my will on the sons of men; 10.13. for these are for corruption and leading astray before my judgment, for great is the wickedness of the sons of men." 10.14. And He said: "Let the tenth part of them remain before him, and let nine parts descend into the place of condemnation." 11.4. and to build strong cities, and walls, and towers, and individuals (began) to exalt themselves above the nation, and to found the beginnings of kingdoms, 11.5. and to go to war people against people, and nation against nation, and city against city, and all (began) to do evil, and to acquire arms, and to teach their sons war,

125. Cicero, Tusculan Disputations, 1.55, 3.12 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •authority, argument from, of the ‘ancients’ •alcinous, middle platonist author of didasklikos, metriopatheia Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 196; Tsouni, Antiochus and Peripatetic Ethics (2019) 33

1.55. moveat, quae se ipsa moveat ( to\ au)to\ e(auto\ kinou=n ) Macr. quae se ipsam semper m. X sed semper del. V vet quae sese m. Somn. neque nata certe est et aeterna est.” semper enim movetur...245, 3 aeterna est ( sine 19 vel... 23 neget) H licet concurrant omnes plebei philosophi—sic enim i, qui a Platone et Socrate et ab ea familia dissident, appellandi videntur—, non modo nihil umquam tam eleganter eliganter K el eg. R 1 explicabunt, sed ne hoc quidem ipsum quam subtiliter supt. hic GR conclusum sit intellegent. sentit igitur animus se moveri; quod cum sentit, illud ilium X, corr. K c V 2 s una sentit, se vi sua, non aliena moveri, nec accidere posse ut ipse umquam a se deseratur. ad R 1 ex quo efficitur aeternitas, nisi quid habes ad haec. dicere post haec add. V 2 Ego vero facile sim sim def. Plasb. ad ac. 2,147 cl. Ter. Andr. 203 sum s passus ne in mentem quidem mihi aliquid contra venire; ita isti faveo sententiae. Quid? 3.12. Cadere, opinor, in sapientem aegritudinem tibi dixisti videri. Et vero ita existimo. Humanum id quidem, quod ita existumas. non enim silice nati sumus, sed est naturale in animis tenerum e ante silice add. V c non male naturabile X sed bi exp. V 1 ( cf. animabili codd. nat. deor. 2,91 ) natura Lb. quiddam quidam R 1 V 1 ( corr. 1 ) -ddā in r. G 2 atque molle, quod quod quā G 1 aegritudine quasi tempestate quatiatur, sed humanum... 22 quatiatur H nec absurde Crantor ille, qui in in om. X add. s V rec nostra Academia vel in primis fuit nobilis, minime inquit inquid G 1 adsentior is qui istam nescio quam indolentiam magno opere laudant, quae quae V 2 B qui X nec potest ulla ulle G 1 esse nec debet. ne aegrotus sim; sim s si inquit (inquid G 1 P cf. 2 ) fuerat X ( fuat V 2 si exp. et ss. V rec ) corr. Sey. cf. Ps. Plut. Cons. ad Ap. 102c, qui primum ou) ga\r sumfe/romai — e)/cw kai\ tou= dunatou= kai\ tou= sumfe/rontos ou)=san ut sua profert, paulo post addit : ' mh\ ga\r nosoi=men ', fhsi\n o( a)kadhmaiko\s Kra/ntwr, ' nosh/sasi de\ parei/h tis ai)/sqhsis ' ktl . inquit ut 303, 21 ergo, inquit al. si debet nec aegrotassem. Si X (a apertum post t in V) c exp. V 2? ne aegrotus inquit fuero, sin quid fuerit Vict. sensus adsit, adsit d in r. G 2 absit V c sive secetur quid sive avellatur a corpore. nam istuc nihil dolere dolere ex dolore K 1 R 1 ex dobere (b= lo) V 1 contigit G 1 non sine magna mercede contingit inmanitatis in animo, stuporis in corpore. non sine... 7 corpore Aug. civ. 14, 9

126. Cicero, On The Ends of Good And Evil, 4.14, 4.61 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cleanthes, as author of the hymn •authority, argument from, of the ‘ancients’ Found in books: Tsouni, Antiochus and Peripatetic Ethics (2019) 33; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 25

4.14. Sed haec hactenus. nunc videamus, quaeso, de summo bono, quod continet philosophiam, quid tandem attulerit, quam ob rem ab inventoribus tamquam a parentibus dissentiret. hoc igitur loco, quamquam a te, Cato, diligenter est explicatum, finis hic bonorum qui continet del. Bentl., Ern. philosophiam et quis quis ARV quid (d ab alt. m. in ras. ) N qui BE a Stoicis et quem ad modum diceretur, tamen ego quoque exponam, ut perspiciamus, si potuerimus, quidnam a Zenone novi sit allatum. cum enim superiores, e quibus planissime Polemo, secundum naturam vivere summum bonum esse dixissent, dixissent edd. dixisset his verbis tria significari significari BE significare Stoici dicunt, unum eius modi, vivere adhibentem scientiam earum rerum, quae natura evenirent. hunc ipsum Zenonis aiunt esse finem declarantem illud, quod a te dictum est, convenienter naturae vivere. 4.61. quid, si reviviscant Platonis illi et deinceps qui eorum auditores fuerunt, et tecum ita loquantur? Nos cum te, M. Cato, studiosissimum philosophiae, iustissimum virum, optimum iudicem, religiosissimum testem, audiremus, admirati sumus, quid esset cur nobis Stoicos anteferres, qui de rebus bonis et malis sentirent ea, quae ab hoc Polemone Zeno cognoverat, nominibus uterentur iis, quae prima specie admirationem, re explicata risum moverent. tu autem, si tibi illa probabantur, cur non propriis verbis ea ea NV eas R illa BE tenebas? sin te auctoritas commovebat, nobisne omnibus et Platoni ipsi nescio quem illum anteponebas? praesertim cum in re publica princeps esse velles ad eamque tuendam cum summa tua dignitate maxime a nobis ornari atque instrui posses. a nobis enim ista quaesita, a nobis descripta, notata, add. Lamb. praecepta sunt, omniumque rerum publicarum rectionis rectionis Mdv. rectiones BERN rectores V genera, status, mutationes, leges etiam et leges etiam et ERN leges et etiam B et etiam leges et V instituta ac mores civitatum perscripsimus. eloquentiae vero, quae et principibus maximo ornamento maximo ornamento RV maximo e ornamento B maximo cornamento E maxime (e ex corr. m. alt. ) ornamento N est, et qua te audimus audivimus RV valere plurimum, et qua te ... plurimum om. N quantum tibi ex monumentis monimentis RV nostris addidisses! Ea cum dixissent, quid tandem talibus viris responderes?

4.14. "But leaving this let us now, if you please, turn to Ethics. On the subject of the Chief Good, which is the keystone of philosophy, what precise contribution did Zeno make to justify his disagreeing with his ancestors, the originators of the doctrine? Under this head you, Cato, gave a careful exposition of the Stoics' conception of this 'End of Goods,' and of the meaning they attached to the term; still I also will restate it, to enable us to detect, if we can, what exactly was the novel element contributed by Zeno. Preceding thinkers, and among them most explicitly Polemo, had explained the Chief Good as being 'to live in accordance with nature.' This formula receives from the Stoics three interpretations. The first runs thus, 'to live in the light of a knowledge of the natural sequence of causation.' This conception of the End they declare to be identical with Zeno's, being an explanation of your phrase 'to live in agreement with nature.' < 4.61. What if those pupils of Plato were to come to life again, and their pupils again in succession, and were to address you in this fashion? 'As we listened, Marcus Cato, to so devoted a student of philosophy, so just a man, so upright a judge, so scrupulous a witness as yourself, we marvelled what reason could induce you to reject us for the Stoics, whose views on good and evil were the views that Zeno learnt from Polemo here, but who expressed those views in terms at first sight startling but upon examination ridiculous. If you accepted those views on their merits, why did you not hold them under their own terminology? or if you were swayed by authority, could you prefer that nobody to all of us, even to Plato himself? especially when you aspired to play a leading part in the state, and we were the very persons to arm and equip you to protect the state with the highest honour to yourself. Why, it is we who invented political philosophy; and reduced it to a system; its nomenclature, its principles are our creation; on all the various forms of government, their stability, their revolutions, the laws, institutions and customs of states, we have written exhaustively. Oratory again is the proudest distinction of the statesman, and in it you, we are told, are preâeminent; but how vastly you might have enriched your eloquence from the records of our genius.' What answer, pray, could you give to these words from such men as those?" <

127. Lucretius Carus, On The Nature of Things, 2.871, 2.899, 2.928, 5.797-5.798 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •theriomorphism, trademark institution of egypt, criticized by authors Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 35

5.797. multaque nunc etiam existunt animalia terris 5.798. imbribus et calido solis concreta vapore;

128. Dionysius of Halycarnassus, Roman Antiquities, 10.25.2, 19.17, 20.9 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •dictator, authority over/suspension of other magistrates •athenaeus (author), formulae of expression Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 214, 232; Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 201

129. Sallust, Catiline, 5 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •justus of tiberias, author of history in greek of the jewish war against the romans, attacked by his rival historian, josephus Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 472

130. Livy, History, 2.18.6, 3.29.2-3.29.3, 3.34.6, 5.9, 5.49.2, 6.38.3, 7.3.8, 8.30.4, 8.30.9, 8.30.11, 8.31.1, 8.31.4, 8.32.3-8.32.7, 8.33.8, 8.33.12, 8.33.14-8.33.15, 8.33.17, 8.33.21-8.33.22, 8.34.2-8.34.11, 8.35.1-8.35.9, 9.38.15, 22.9, 22.10.10, 22.11.6-22.11.7, 23.22.10-23.22.11, 29.20-29.22, 30.24.3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •dictator, authority over/suspension of other magistrates •authority, of the magistrates Found in books: Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 25, 134; Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 16, 17, 30, 81, 82, 84, 96, 98, 99, 201, 203

7.3.8. Horatius consul ea lege templum Iovis optimi maximi dedicavit anno post reges exactos; a consulibus postea ad dictatores, quia maius imperium erat, sollemne clavi figendi translatum est. intermisso deinde more digna etiam per se visa res, propter quam dictator crearetur. 8.33.21. victoria, supplicationibus ac gratulationibus esse, eum, propter quem deum delubra pateant, arae sacrificiis fument, honore donis cumulentur, nudatum virgis lacerari in conspectu populi Romani, intuentem Capitolium atque arcem deosque ab se duobus proeliis baud haud frustra advocates! aduocatos. quo id animo exercitum, 22.10.10. Veneri Erucinae aeder aedem Q. Fabius Maximus dictator vovit, quia ita ex fatalibus libris editum erat, ut is voveret, cuius maximum imperium in civitate esset; Menti aedem T. Otacilius praetor vovit.

5.9. The leaders of the senate gave it as their opinion that whether it was through the fault or the misfortune of the commanders that such a disgraceful defeat had been incurred, they ought not to wait until the regular time for the elections, but proceed at once to appoint [2] new consular tribunes, to enter office on October 1. On their proceeding to vote on this proposal, the other consular tribunes offered no opposition, but strange to say, Sergius and Verginius — the, very men on whose account obviously the senate were dissatisfied with the magistrates for that year — after protesting against such humiliation, vetoed the resolution. They declared that they would not resign office before December 13, the usual day for new magistrates to take office. [4] On hearing this, the tribunes of the plebs, who had maintained a reluctant silence while the State was enjoying concord and prosperity, now made a sudden attack upon the consular tribunes, and threatened, if they did not bow to the authority of the senate, to order them to be imprisoned. [5] There upon C. Servilius Ahala, the consular tribune, replied: ‘As for you and your menaces, tribunes of the plebs, I should very much like to put it to the proof how your threats possess as little legality as you possess courage to carry them out, but it is wrong to storm against the authority of the senate., Cease, therefore, to look for a chance of making mischief by meddling in our disputes; either my colleagues will act upon the senate's resolution, or if they persist in their obstinacy, I shall at once nominate a Dictator that he may compel them to resign.’ [7] This speech was received with universal approval, and the senate were glad to find that without bringing in the bugbear of the plebeian tribunes' power, another and a more effectual method existed for bringing pressure to bear on the magistrates. [8] In deference to the universal feeling, the two recalcitrant tribunes held an election for consular tribunes who entered office on October 1, they themselves having previously resigned office. 8.33.21. How fitting it was that this very man should be stripped and torn with rods before the eyes of the Roman people, in sight of the Capitol and the Citadel, in sight of the gods whom he invoked in two battles nor [22] invoked in vain! What would be the feelings of the army who had won their victories under his auspices and generalship? What grief would there be in the Roman camp, what exultation among the enemy! [23] The old man wept bitterly as he uttered these protests and expostulations, ever and anon throwing his arms round his son and appealing for help to gods and men. 22.9. Hannibal marched in a straight course through Umbria as far as Spoletum, and after laying the country round utterly waste, he commenced an attack upon the city which was repulsed with heavy loss. As a single colony was strong enough to defeat his unfortunate attempt he was able to form some conjecture as to the difficulties attending the capture of Rome, and consequently diverted his march into the territory of Picenum, a district which not only abounded in every kind of produce but was richly stored with property which the greedy and needy soldiers seized and plundered without restraint. He remained in camp there for several days during which his soldiers recruited their strength after their winter campaigns and their journey across the marshes, and a battle which though ultimately successful was neither without heavy loss nor easily won. When sufficient time for rest had been allowed to men who delighted much more in plundering and destroying than in ease and idleness, Hannibal resumed his march and devastated the districts of Praetutia and Hadria, then he treated in the same way the country of the Marsi, the Marrucini, and the Peligni and the part of Apulia which was nearest to him, including the cities of Arpi and Luceria. Cn. Servilius had fought some insignificant actions with the Gauls and taken one small town, but when he heard of his colleague's death and the destruction of his army, he was alarmed for the walls of his native City, and marched straight for Rome that he might not be absent at this most critical juncture. Q. Fabius Maximus was now Dictator for the second time. On the very day of his entrance upon office he summoned a meeting of the senate, and commenced by discussing matters of religion. He made it quite clear to the senators that C. Flaminius' fault lay much more in his neglect of the auspices and of his religious duties than in bad generalship and foolhardiness. The gods themselves, he maintained, must be consulted as to the necessary measures to avert their displeasure, and he succeeded in getting a decree passed that the decemvirs should be ordered to consult the Sibylline Books, a course which is only adopted when the most alarming portents have been reported. After inspecting the Books of Fate they informed the senate that the vow which had been made to Mars in view of that war had not been duly discharged, and that it must be discharged afresh and on a much greater scale. The Great Games must be vowed to Jupiter, a temple to Venus Erycina and one to Mens; a lectisternium must be held and solemn intercessions made; a Sacred Spring must also be vowed. All these things must be done if the war was to be a successful one and the republic remain in the same position in which it was at the beginning of the war. As Fabius would be wholly occupied with the necessary arrangements for the war, the senate with the full approval of the pontifical college ordered the praetor, M. Aemilius, to take care that all these orders were carried out in good time.

131. Diodorus Siculus, Historical Library, 1.22.2, 1.31.4, 1.45, 1.90, 1.96.6-1.96.7, 2.21, 3.17, 3.35.8, 3.42, 5.28.3, 5.29.4-5.29.5, 5.31-5.32, 5.40, 5.82.4, 8.18, 9.4.1, 11.25.4-11.25.5, 11.44, 12.62.3, 13.13.6, 13.57.3, 13.82, 17.26, 17.35, 17.77, 17.108, 17.112, 19.24, 20.87.2, 33.18, 37.2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •theriomorphism, trademark institution of egypt, criticized by authors •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of •primitive” peoples\r\n, human sacrifice offered by, as a source for other authors on gauls and germans •athenaeus (author), categories of citation Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 188, 189, 214, 224, 225, 229, 232, 237, 249; Isaac, The invention of racism in classical antiquity (2004) 417, 422; Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 200, 205

1.22.2. And like her husband she also, when she passed from among men, received immortal honours and was buried near Memphis, where her shrine is pointed out to this day in the temple-area of Hephaestus. 1.45. After 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., For 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., And it is said that the descendants of this king, fifty-two in number all told, ruled in unbroken succession more than a thousand and forty years, but that in their reigns nothing occurred that was worthy of record., Subsequently, 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 hundred and forty stades, and he adorned it in marvellous fashion with great buildings and remarkable temples and dedicatory monuments of every other kind;, in 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., And 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 hundred are Her gates, and warriors by each issue forth Two hundred, each of them with car and steeds. , Some, however, tell us that it was not one hundred "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 hundred post-stations, each one having accommodation for two hundred horses, whose foundations are pointed out even to this day. 1.45. 1. After 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. For 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. And it is said that the descendants of this king, fifty-two in number all told, ruled in unbroken succession more than a thousand and forty years, but that in their reigns nothing occurred that was worthy of record.,4. Subsequently, 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 hundred and forty stades, and he adorned it in marvellous fashion with great buildings and remarkable temples and dedicatory monuments of every other kind;,5. in 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. And 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 hundred are Her gates, and warriors by each issue forth Two hundred, each of them with car and steeds.,7. Some, however, tell us that it was not one hundred "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 hundred post-stations, each one having accommodation for two hundred horses, whose foundations are pointed out even to this day. 1.90. Some 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., And 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., And 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., Now 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. 1.90. 1. Some 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. And 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. And 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. Now 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. 2.21. After 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., For 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., Moreover, 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,, which 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., The 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., This 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., And 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., The 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. 2.21. 1. After 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. For 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. Moreover, 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. which 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. The 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. This 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. And 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. The 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. 3.17. Now 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., But 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., And 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., For 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., On 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. 3.17. 1. Now 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. But 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. And 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. For 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. On 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. 3.42. But we shall now take up the other side, namely, the opposite shore which forms the coast of Arabia, and shall describe it, beginning with the innermost recess. This bears the name Poseideion, since an altar was erected here to Poseidon Pelagius by that Ariston who was dispatched by Ptolemy to investigate the coast of Arabia as far as the ocean., Directly after the innermost recess is a region along the sea which is especially honoured by the natives because of the advantage which accrues from it to them. It is called the Palm-grove and contains a multitude of trees of this kind which are exceedingly fruitful and contribute in an unusual degree to enjoyment and luxury. <, But all the country round about is lacking in springs of water and is fiery hot because it slopes to the south; accordingly, it was a natural thing that the barbarians made sacred the place which was full of trees and, lying as it did in the midst of a region utterly desolate, supplied their food. And indeed not a few springs and streams of water gush forth there, which do not yield to snow in coldness; and these make the land on both sides of them green and altogether pleasing., Moreover, an altar is there built of hard stone and very old in years, bearing an inscription in ancient letters of an unknown tongue. The oversight of the sacred precinct is in the care of a man and a woman who hold the sacred office for life. The inhabitants of the place are long-lived and have their beds in the trees because of their fear of the wild beasts., After sailing past the Palm-grove one comes to an island off a promontory of the mainland which bears the name Island of Phocae from the animals which make their home there; for so great a multitude of these beasts spend their time in these regions as to astonish those who behold them. And the promontory which stretches out in front of the island lies over against Petra, as it is called, and Palestine; for to this country, as it is reported, both the Gerrhaeans and Minaeans convey from Upper Arabia, as it is called, both the frankincense and the other aromatic wares. 3.42. 1. But we shall now take up the other side, namely, the opposite shore which forms the coast of Arabia, and shall describe it, beginning with the innermost recess. This bears the name Poseideion, since an altar was erected here to Poseidon Pelagius by that Ariston who was dispatched by Ptolemy to investigate the coast of Arabia as far as the ocean.,2. Directly after the innermost recess is a region along the sea which is especially honoured by the natives because of the advantage which accrues from it to them. It is called the Palm-grove and contains a multitude of trees of this kind which are exceedingly fruitful and contribute in an unusual degree to enjoyment and luxury.,3. But all the country round about is lacking in springs of water and is fiery hot because it slopes to the south; accordingly, it was a natural thing that the barbarians made sacred the place which was full of trees and, lying as it did in the midst of a region utterly desolate, supplied their food. And indeed not a few springs and streams of water gush forth there, which do not yield to snow in coldness; and these make the land on both sides of them green and altogether pleasing.,4. Moreover, an altar is there built of hard stone and very old in years, bearing an inscription in ancient letters of an unknown tongue. The oversight of the sacred precinct is in the care of a man and a woman who hold the sacred office for life. The inhabitants of the place are long-lived and have their beds in the trees because of their fear of the wild beasts.,5. After sailing past the Palm-grove one comes to an island off a promontory of the mainland which bears the name Island of Phocae from the animals which make their home there; for so great a multitude of these beasts spend their time in these regions as to astonish those who behold them. And the promontory which stretches out in front of the island lies over against Petra, as it is called, and Palestine; for to this country, as it is reported, both the Gerrhaeans and Minaeans convey from Upper Arabia, as it is called, both the frankincense and the other aromatic wares. 5.29.4. When their enemies fall they cut off their heads and fasten them about the necks of their horses; and turning over to their attendants the arms of their opponents, all covered with blood, they carry them off as booty, singing a paean over them and striking up a song of victory, and these first-fruits of battle they fasten by nails upon their houses, just as men do, in certain kinds of hunting, with the heads of wild beasts they have mastered. 5.29.5. The heads of their most distinguished enemies they embalm in cedar-oil and carefully preserve in a chest, and these they exhibit to strangers, gravely maintaining that in exchange for this head some one of their ancestors, or their father, or the man himself, refused the offer of a great sum of money. And some men among them, we are told, boast that they have not accepted an equal weight of gold for the head they show, displaying a barbarous sort of greatness of soul; for not to sell that which constitutes a witness and proof of one's valour is a noble thing, but to continue to fight against one of our own race, after he is dead, is to descend to the level of beasts. 5.32. And now it will be useful to draw a distinction which is unknown to many: The peoples who dwell in the interior above Massalia, those on the slopes of the Alps, and those on this side the Pyrenees mountains are called Celts, whereas the peoples who are established above this land of Celtica in the parts which stretch to the north, both along the ocean and along the Hercynian Mountain, and all the peoples who come after these, as far as Scythia, are known as Gauls; the Romans, however, include all these nations together under a single name, calling them one and all Gauls., The women of the Gauls are not only like the men in their great stature but they are a match for them in courage as well. Their children are usually born with grayish hair, but as they grow older the colour of their hair changes to that of their parents., The most savage peoples among them are those who dwell beneath the Bears and on the borders of Scythia, and some of these, we are told, eat human beings, even as the Britons do who dwell on Iris, as it is called., And since the valour of these peoples and their savage ways have been famed abroad, some men say that it was they who in ancient times overran all Asia and were called Cimmerians, time having slightly corrupted the word into the name of Cimbrians, as they are now called. For it has been their ambition from old to plunder, invading for this purpose the lands of others, and to regard all men with contempt., For they are the people who captured Rome, who plundered the sanctuary at Delphi, who levied tribute upon a large part of Europe and no small part of Asia, and settled themselves upon the lands of the peoples they had subdued in war, being called in time Greco-Gauls, because they became mixed with the Greeks, and who, as their last accomplishment, have destroyed many large Roman armies., And in pursuance of their savage ways they manifest an outlandish impiety also with respect to their sacrifices; for their criminals they keep prisoner for five years and then impale in honour of the gods, dedicating them together with many other offerings of first-fruits and constructing pyres of great size. Captives also are used by them as victims for their sacrifices in honour of the gods. Certain of them likewise slay, together with the human beings, such animals as are taken in war, or burn them or do away with them in some other vengeful fashion., Although their wives are comely, they have very little to do with them, but rage with lust, in outlandish fashion, for the embraces of males. It is their practice to sleep upon the ground on the skins of wild beasts and to tumble with a catamite on each side. And the most astonishing thing of all is that they feel no concern for their proper dignity, but prostitute to others without a qualm the flower of their bodies; nor do they consider this a disgraceful thing to do, but rather when anyone of them is thus approached and refuses the favour offered him, this they consider an act of dishonour. 5.32. 1. And now it will be useful to draw a distinction which is unknown to many: The peoples who dwell in the interior above Massalia, those on the slopes of the Alps, and those on this side the Pyrenees mountains are called Celts, whereas the peoples who are established above this land of Celtica in the parts which stretch to the north, both along the ocean and along the Hercynian Mountain, and all the peoples who come after these, as far as Scythia, are known as Gauls; the Romans, however, include all these nations together under a single name, calling them one and all Gauls.,2. The women of the Gauls are not only like the men in their great stature but they are a match for them in courage as well. Their children are usually born with grayish hair, but as they grow older the colour of their hair changes to that of their parents.,3. The most savage peoples among them are those who dwell beneath the Bears and on the borders of Scythia, and some of these, we are told, eat human beings, even as the Britons do who dwell on Iris, as it is called.,4. And since the valour of these peoples and their savage ways have been famed abroad, some men say that it was they who in ancient times overran all Asia and were called Cimmerians, time having slightly corrupted the word into the name of Cimbrians, as they are now called. For it has been their ambition from old to plunder, invading for this purpose the lands of others, and to regard all men with contempt.,5. For they are the people who captured Rome, who plundered the sanctuary at Delphi, who levied tribute upon a large part of Europe and no small part of Asia, and settled themselves upon the lands of the peoples they had subdued in war, being called in time Greco-Gauls, because they became mixed with the Greeks, and who, as their last accomplishment, have destroyed many large Roman armies.,6. And in pursuance of their savage ways they manifest an outlandish impiety also with respect to their sacrifices; for their criminals they keep prisoner for five years and then impale in honour of the gods, dedicating them together with many other offerings of first-fruits and constructing pyres of great size. Captives also are used by them as victims for their sacrifices in honour of the gods. Certain of them likewise slay, together with the human beings, such animals as are taken in war, or burn them or do away with them in some other vengeful fashion.,7. Although their wives are comely, they have very little to do with them, but rage with lust, in outlandish fashion, for the embraces of males. It is their practice to sleep upon the ground on the skins of wild beasts and to tumble with a catamite on each side. And the most astonishing thing of all is that they feel no concern for their proper dignity, but prostitute to others without a qualm the flower of their bodies; nor do they consider this a disgraceful thing to do, but rather when anyone of them is thus approached and refuses the favour offered him, this they consider an act of dishonour. 11.44. The Lacedaemonians, having appointed Pausanias, who had held the command at Plataea, admiral of their fleet, instructed him to liberate the Greek cities which were still held by barbarian garrisons., And taking fifty triremes from the Peloponnesus and summoning from the Athenians thirty commanded by Aristeides, he first of all sailed to Cyprus and liberated those cities which still had Persian garrisons;, and after this he sailed to the Hellespont and took Byzantium, which was held by the Persians, and of the other barbarians some he slew and others he expelled, and thus liberated the city, but many important Persians whom he captured in the city he turned over to Gongylus of Eretria to guard. Ostensibly Gongylus was to keep these men for punishment, but actually he was to get them off safe to Xerxes; for Pausanias had secretly made a pact of friendship with the king and was about to marry the daughter of Xerxes, his purpose being to betray the Greeks., The man who was acting as negotiator in this affair was the general Artabazus, and he was quietly supplying Pausanias with large sums of money to be used in corrupting such Greeks as could serve their ends. The plan of Pausanias, however, was brought to light and he got his punishment in the following manner., For Pausanias emulated the luxurious life of the Persian and dealt with his subordinates in the manner of a tyrant, so that they were all angry with him, and especially those Greeks who had been assigned to some command., Consequently, while many, as they mingled together in the army both by peoples and by cities, were railing at the harshness of Pausanias, some Peloponnesians deserted him and sailed back to the Peloponnesus, and dispatching ambassadors to Sparta they lodged an accusation against Pausanias; and Aristeides the Athenian, making wise use of the opportunity, in the course of his public conferences with the states won them over and by his personal intimacy with them made them adherents of the Athenians. But even more did matters play by mere chance into the hands of the Athenians by reason of the following facts. 11.44. 1. The Lacedaemonians, having appointed Pausanias, who had held the command at Plataea, admiral of their fleet, instructed him to liberate the Greek cities which were still held by barbarian garrisons.,2. And taking fifty triremes from the Peloponnesus and summoning from the Athenians thirty commanded by Aristeides, he first of all sailed to Cyprus and liberated those cities which still had Persian garrisons;,3. and after this he sailed to the Hellespont and took Byzantium, which was held by the Persians, and of the other barbarians some he slew and others he expelled, and thus liberated the city, but many important Persians whom he captured in the city he turned over to Gongylus of Eretria to guard. Ostensibly Gongylus was to keep these men for punishment, but actually he was to get them off safe to Xerxes; for Pausanias had secretly made a pact of friendship with the king and was about to marry the daughter of Xerxes, his purpose being to betray the Greeks.,4. The man who was acting as negotiator in this affair was the general Artabazus, and he was quietly supplying Pausanias with large sums of money to be used in corrupting such Greeks as could serve their ends. The plan of Pausanias, however, was brought to light and he got his punishment in the following manner.,5. For Pausanias emulated the luxurious life of the Persian and dealt with his subordinates in the manner of a tyrant, so that they were all angry with him, and especially those Greeks who had been assigned to some command.,6. Consequently, while many, as they mingled together in the army both by peoples and by cities, were railing at the harshness of Pausanias, some Peloponnesians deserted him and sailed back to the Peloponnesus, and dispatching ambassadors to Sparta they lodged an accusation against Pausanias; and Aristeides the Athenian, making wise use of the opportunity, in the course of his public conferences with the states won them over and by his personal intimacy with them made them adherents of the Athenians. But even more did matters play by mere chance into the hands of the Athenians by reason of the following facts. 13.82. Now the sacred buildings which they constructed, and especially the temple of Zeus, bear witness to the grand manner of the men of that day. of the other sacred buildings some have been burned and others completely destroyed because of the many times the city has been taken in war, but the completion of the temple of Zeus, which was ready to receive its roof, was prevented by the war; and after the war, since the city had been completely destroyed, never in the subsequent years did the Acragantini find themselves able to finish their buildings., The temple has a length of three hundred and forty feet, a width of sixty, and a height of one hundred and twenty not including the foundation. And being as it is the largest temple in Sicily, it may not unreasonably be compared, so far as magnitude of its substructure is concerned, with the temples outside of Sicily; for even though, as it turned out, the design could not be carried out, the scale of the undertaking at any rate is clear., And though all other men build their temples either with walls forming the sides or with rows of columns, thrown enclosing their sanctuaries, this temple combines both these plans; for the columns were built in with the walls, the part extending outside the temple being rounded and that within square; and the circumference of the outer part of the column which extends from the wall is twenty feet and the body of a man may be contained in the fluting, while that of the inner part is twelve feet., The porticoes were of enormous size and height, and in the east pediment they portrayed The Battle between the Gods and the Giants which excelled in size and beauty, and in the west The Capture of Troy, in which each one of the heroes may be seen portrayed in a manner appropriate to his rÃ´le., There was at that time also an artificial pool outside the city, seven stades in circumference and twenty cubits deep; into this they brought water and ingeniously contrived to produce a multitude of fish of every variety for their public feastings, and with the fish swans spent their time and a vast multitude of every other kind of bird, so that the pool was an object of great delight to gaze upon., And witness to the luxury of the inhabitants is also the extravagant cost of the monuments which they erected, some adorned with sculptured race-horses and others with the pet birds kept by girls and boys in their homes, monuments which Timaeus says he had seen extant even in his own lifetime., And in the Olympiad previous to the one we are discussing, namely, the Ninety-second, when Exaenetus of Acragas won the "stadion," he was conducted into the city in a chariot and in the procession there were, not to speak of the other things, three hundred chariots belonging to citizens of Acragas., Speaking generally, they led from youth onward a manner of life which was luxurious, wearing as they did exceedingly delicate clothing and gold ornaments and, besides, using strigils and oil-flasks made of silver and even of gold. 13.82. 1. Now the sacred buildings which they constructed, and especially the temple of Zeus, bear witness to the grand manner of the men of that day. of the other sacred buildings some have been burned and others completely destroyed because of the many times the city has been taken in war, but the completion of the temple of Zeus, which was ready to receive its roof, was prevented by the war; and after the war, since the city had been completely destroyed, never in the subsequent years did the Acragantini find themselves able to finish their buildings.,2. The temple has a length of three hundred and forty feet, a width of sixty, and a height of one hundred and twenty not including the foundation. And being as it is the largest temple in Sicily, it may not unreasonably be compared, so far as magnitude of its substructure is concerned, with the temples outside of Sicily; for even though, as it turned out, the design could not be carried out, the scale of the undertaking at any rate is clear.,3. And though all other men build their temples either with walls forming the sides or with rows of columns, thrown enclosing their sanctuaries, this temple combines both these plans; for the columns were built in with the walls, the part extending outside the temple being rounded and that within square; and the circumference of the outer part of the column which extends from the wall is twenty feet and the body of a man may be contained in the fluting, while that of the inner part is twelve feet.,4. The porticoes were of enormous size and height, and in the east pediment they portrayed The Battle between the Gods and the Giants which excelled in size and beauty, and in the west The Capture of Troy, in which each one of the heroes may be seen portrayed in a manner appropriate to his rÃ´le.,5. There was at that time also an artificial pool outside the city, seven stades in circumference and twenty cubits deep; into this they brought water and ingeniously contrived to produce a multitude of fish of every variety for their public feastings, and with the fish swans spent their time and a vast multitude of every other kind of bird, so that the pool was an object of great delight to gaze upon.,6. And witness to the luxury of the inhabitants is also the extravagant cost of the monuments which they erected, some adorned with sculptured race-horses and others with the pet birds kept by girls and boys in their homes, monuments which Timaeus says he had seen extant even in his own lifetime.,7. And in the Olympiad previous to the one we are discussing, namely, the Ninety-second, when Exaenetus of Acragas won the "stadion," he was conducted into the city in a chariot and in the procession there were, not to speak of the other things, three hundred chariots belonging to citizens of Acragas.,8. Speaking generally, they led from youth onward a manner of life which was luxurious, wearing as they did exceedingly delicate clothing and gold ornaments and, besides, using strigils and oil-flasks made of silver and even of gold. 17.35. When 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., This 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., Not 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,, and 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., They 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., Flinging 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., Some 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. 17.35. 1. When 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. This 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. Not 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. and 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. They 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. Flinging 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. Some 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. 17.108. Now there came to Susa at this time a body of thirty thousand Persians, all very young and selected for their bodily grace and strength., They had been enrolled in compliance with the king's orders and had been under supervisors and teachers in the arts of war for as long as necessary. They were splendidly equipped with the full Macedonian armament and encamped before the city, where they were warmly commended by the king after demonstrating their skill and discipline in the use of their weapons., The Macedonians had not only mutinied when ordered to cross the Ganges River but were frequently unruly when called into an assembly and ridiculed Alexander's pretence that Ammon was his father. For these reasons Alexander had formed this unit from a single age-group of the Persians which was capable of serving as a counter-balance to the Macedonian phalanx. These were the concerns of Alexander. <, Harpalus had been given the custody of the treasury in Babylon and of the revenues which accrued to it, but as soon as the king had carried his campaign into India, he assumed that Alexander would never come back, and gave himself up to comfortable living. Although he had been charged as satrap with the administration of a great country, he first occupied himself with the abuse of women and illegitimate amours with the natives and squandered much of the treasure under his control on incontinent pleasure. He fetched all the long way from the Red Sea a great quantity of fish and introduced an extravagant way of life, so that he came under general criticism., Later, moreover, he sent and brought from Athens the most dazzling courtesan of the day, whose name was PythonicÃª. As long as she lived he gave her gifts worthy of a queen, and when she died, he gave her a magnificent funeral and erected over her grave a costly monument of the Attic type., After that, he brought out a second Attic courtesan named Glycera and kept her in exceeding luxury, providing her with a way of life which was fantastically expensive. At the same time, with an eye on the uncertainties of fortune, he established himself a place of refuge by benefactions to the Athenians. When Alexander did come back from India and put to death many of the satraps who had been charged with neglect of duty, Harpalus became alarmed at the punishment which might befall him. He packed up five thousand talents of silver, enrolled six thousand mercenaries, departed from Asia and sailed across to Attica., When no one there accepted him, he shipped his troops off to Taenarum in Laconia, and keeping some of the money with him threw himself on the mercy of the Athenians. Antipater and Olympias demanded his surrender, and although he had distributed large sums of money to those persons who spoke in his favour, he was compelled to slip away and repaired to Taenarum and his mercenaries., Subsequently he sailed over to Crete, where he was murdered by Thibron, one of his Friends. At Athens, an accounting was undertaken of the funds of Harpalus, and Demosthenes and certain other statesmen were convicted of having accepted money from this source. 17.108. 1. Now there came to Susa at this time a body of thirty thousand Persians, all very young and selected for their bodily grace and strength.,2. They had been enrolled in compliance with the king's orders and had been under supervisors and teachers in the arts of war for as long as necessary. They were splendidly equipped with the full Macedonian armament and encamped before the city, where they were warmly commended by the king after demonstrating their skill and discipline in the use of their weapons.,3. The Macedonians had not only mutinied when ordered to cross the Ganges River but were frequently unruly when called into an assembly and ridiculed Alexander's pretence that Ammon was his father. For these reasons Alexander had formed this unit from a single age-group of the Persians which was capable of serving as a counter-balance to the Macedonian phalanx. These were the concerns of Alexander.,4. Harpalus had been given the custody of the treasury in Babylon and of the revenues which accrued to it, but as soon as the king had carried his campaign into India, he assumed that Alexander would never come back, and gave himself up to comfortable living. Although he had been charged as satrap with the administration of a great country, he first occupied himself with the abuse of women and illegitimate amours with the natives and squandered much of the treasure under his control on incontinent pleasure. He fetched all the long way from the Red Sea a great quantity of fish and introduced an extravagant way of life, so that he came under general criticism.,5. Later, moreover, he sent and brought from Athens the most dazzling courtesan of the day, whose name was PythonicÃª. As long as she lived he gave her gifts worthy of a queen, and when she died, he gave her a magnificent funeral and erected over her grave a costly monument of the Attic type.,6. After that, he brought out a second Attic courtesan named Glycera and kept her in exceeding luxury, providing her with a way of life which was fantastically expensive. At the same time, with an eye on the uncertainties of fortune, he established himself a place of refuge by benefactions to the Athenians. When Alexander did come back from India and put to death many of the satraps who had been charged with neglect of duty, Harpalus became alarmed at the punishment which might befall him. He packed up five thousand talents of silver, enrolled six thousand mercenaries, departed from Asia and sailed across to Attica.,7. When no one there accepted him, he shipped his troops off to Taenarum in Laconia, and keeping some of the money with him threw himself on the mercy of the Athenians. Antipater and Olympias demanded his surrender, and although he had distributed large sums of money to those persons who spoke in his favour, he was compelled to slip away and repaired to Taenarum and his mercenaries.,8. Subsequently he sailed over to Crete, where he was murdered by Thibron, one of his Friends. At Athens, an accounting was undertaken of the funds of Harpalus, and Demosthenes and certain other statesmen were convicted of having accepted money from this source.

132. Livy, Per., 104 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •logos, logoi, influential author of the nile and egypt Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 242

133. Strabo, Geography, 1.1.16, 3.3.7, 4.1.5, 4.4.4-4.4.5, 9.5, 11.2.19, 15.1.54, 16.2.31, 16.3, 17.1.10-17.1.13, 17.1.27 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •theriomorphism, trademark institution of egypt, criticized by authors •athenaeus (author), formulae of expression •primitive” peoples\r\n, human sacrifice offered by, as a source for other authors on gauls and germans •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 214, 236, 237, 249; Isaac, The invention of racism in classical antiquity (2004) 417, 422; Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 3, 31

1.1.16. To the various subjects which it embraces let us add natural history, or the history of the animals, plants, and other different productions of the earth and sea, whether serviceable or useless, and my original statement will, I think, carry perfect conviction with it. That he who should undertake this work would be a benefactor to mankind, reason and the voice of antiquity agree. The poets feign that they were the wisest heroes who travelled and wandered most in foreign climes: and to be familiar with many countries, and the disposition of the inhabitants, is, according to them, of vast importance. Nestor prides himself on having associated with the Lapithae, to whom he went, having been invited thither from the Apian land afar. So does Menelaus: — Cyprus, Phoenicia, Sidon, and the shores of Egypt, roaming without hope I reach'd; In distant Ethiopia thence arrived, And Libya, where the lambs their foreheads show With budding horns defended soon as yean'd. [Od. iv. 83.] Adding as a peculiarity of the country, There thrice within the year the flocks produce. [Od. iv. 86.] And of Egypt: — Where the sustaining earth is most prolific. And Thebes, the city with an hundred gates, Whence twenty thousand chariots rush to war. Iliad ix. 383 Such information greatly enlarges our sphere of knowledge, by informing us of the nature of the country, its botanical and zoological peculiarities. To these should be added its marine history; for we are in a certain sense amphibious, not exclusively connected with the land, but with the sea as well. Hercules, on account of his vast experience and observation, was described as skilled in mighty works. All that we have previously stated is confirmed both by the testimony of antiquity and by reason. One consideration however appears to bear in a peculiar manner on the case in point; viz. the importance of geography in a political view. For the sea and the earth in which we dwell furnish theatres for action; limited, for limited actions; vast, for grander deeds; but that which contains them all, and is the scene of the greatest undertakings, constitutes what we term the habitable earth; and they are the greatest generals who, subduing nations and kingdoms under one sceptre, and one political administration, have acquired dominion over land and sea. It is clear then, that geography is essential to all the transactions of the statesman, informing us, as it does, of the position of the continents, seas, and oceans of the whole habitable earth. Information of especial interest to those who are concerned to know the exact truth of such particulars, and whether the places have been explored or not: for government will certainly be better administered where the size and position of the country, its own peculiarities, and those of the surrounding districts, are understood. Forasmuch as there are many sovereigns who rule in different regions, and some stretch their dominion over others' territories, and undertake the government of different nations and kingdoms, and thus enlarge the extent of their dominion, it is not possible that either themselves, nor yet writers on geography, should be equally acquainted with the whole, but to both there is a great deal more or less known. Indeed, were the whole earth under one government and one administration, it is hardly possible that we should be informed of every locality in an equal degree; for even then we should be most acquainted with the places nearest us: and after all, it is better that we should have a more perfect description of these, since, on account of their proximity, there is greater reed for it. We see there is no reason to be surprised that there should be one chorographer for the Indians, another for the Ethiopians, and a third for the Greeks and Romans. What use would it be to the Indians if a geographer should thus describe Boeotia to them, in the words of Homer: — The dwellers on the rocks of Aulis follow'd, with the hardy clans of Hyria, Schoenus, Scolus. Iliad ii. 496. To us this is of value, while to be acquainted with the Indies and their various territorial divisions would be useless, as it could lead to no advantage, which is the only criterion of the worth of such knowledge. 3.3.7. All the mountaineers are frugal, their beverage is water, they sleep on the ground, and wear a profuse quantity of long hair after the fashion of women, which they bind around the forehead when they go to battle. They subsist principally on the flesh of the goat, which animal they sacrifice to Mars, as also prisoners taken in war, and horses. They likewise offer hecatombs of each kind after the manner of the Greeks, described by Pindar, To sacrifice a hundred of every [species]. They practise gymnastic exercises, both as heavy-armed soldiers, and cavalry, also boxing, running, skirmishing, and fighting in bands. For two-thirds of the year the mountaineers feed on the acorn, which they dry, bruise, and afterwards grind and make into a kind of bread, which may be stored up for a long period. They also use beer; wine is very scarce, and what is made they speedily consume in feasting with their relatives. In place of oil they use butter. Their meals they take sitting, on seats put up round the walls, and they take place on these according to their age and rank. The supper is carried round, and whilst drinking they dance to the sound of the flute and trumpet, springing up and sinking upon the knees. In Bastetania the women dance promiscuously with the men, each holding the other's hand. They all dress in black, the majority of them in cloaks called saga, in which they sleep on beds of straw. They make use of wooden vessels like the Kelts. The women wear dresses and embroidered garments. Instead of money, those who dwell far in the interior exchange merchandise, or give pieces of silver cut off from plates of that metal. Those condemned to death are executed by stoning; parricides are put to death without the frontiers or the cities. They marry according to the customs of the Greeks. Their sick they expose upon the highways, in the same way as the Egyptians did anciently, in the hope that some one who has experienced the malady may be able to give them advice. Up to the time of [the expedition of] Brutus they made use of vessels constructed of skins for crossing the lagoons formed by the tides; they now have them formed out of the single trunk of a tree, but these are scarce. Their salt is purple, but becomes white by pounding. The life of the mountaineers is such as I have described, I mean those bordering the northern side of Iberia, the Gallicians, the Asturians, and the Cantabrians, as far as the Vascons and the Pyrenees. The mode of life amongst all these is similar. But I am reluctant to fill my page with their names, and would fain escape the disagreeable task of writing them, unless perchance the Pleutauri, the Bardyetae, the Allotriges, and other names still worse and more out of the way than these might be grateful to the ear of some one. 4.1.5. The Massilians live under a well-regulated aristocracy. They have a council composed of 600 persons called timouchi, who enjoy this dignity for life. Fifteen of these preside over the council, and have the management of current affairs; these fifteen are in their turn presided over by three of their number, in whom rests the principal authority; and these again by one. No one can become a timouchus who has not children, and who has not been a citizen for three generations. Their laws, which are the same as those of the Ionians, they expound in public. Their country abounds in olives and vines, but on account of its ruggedness the wheat is poor. Consequently they trust more to the resources of the sea than of the land, and avail themselves in preference of their excellent position for commerce. Nevertheless they have been enabled by the power of perseverance to take in some of the surrounding plains, and also to found cities: of this number are the cities they founded in Iberia as a rampart against the Iberians, in which they introduced the worship of Diana of Ephesus, as practised in their father-land, with the Grecian mode of sacrifice. In this number too are Rhoa [and] Agatha, [built for defence] against the barbarians dwelling around the river Rhone; also Tauroentium, Olbia, Antipolis and Nicaea, [built as a rampart] against the nation of the Salyes and the Ligurians who inhabit the Alps. They possess likewise dry docks and armouries. Formerly they had an abundance of vessels, arms, and machines, both for the purposes of navigation and for besieging towns; by means of which they defended themselves against the barbarians, and likewise obtained the alliance of the Romans, to whom they rendered many important services; the Romans in their turn assisting in their aggrandizement. Sextius, who defeated the Salyes, founded, not far from Marseilles, a city which was named after him and the hot waters, some of which they say have lost their heat. Here he established a Roman garrison, and drove from the sea-coast which leads from Marseilles to Italy the barbarians, whom the Massilians were not able to keep back entirely. However, all he accomplished by this was to compel the barbarians to keep at a distance of twelve stadia from those parts of the coast which possessed good harbours, and at a distance of eight stadia where it was rugged. The land which they thus abandoned, he presented to the Massilians. In their city are laid up heaps of booty taken in naval engagements against those who disputed the sea unjustly. Formerly they enjoyed singular good fortune, as well in other matters as also in their amity with the Romans. of this [amity] we find numerous signs, amongst others the statue of Diana which the Romans dedicated on the Aventine mount, of the same figure as that of the Massilians. Their prosperity has in a great measure decayed since the war of Pompey against Caesar, in which they sided with the vanquished party. Nevertheless some traces of their ancient industry may still be seen amongst the inhabitants, especially the making of engines of war and ship-building. Still as the surrounding barbarians, now that they are under the dominion of the Romans, become daily more civilized, and leave the occupation of war for the business of towns and agriculture, there is no longer the same attention paid by the inhabitants of Marseilles to these objects. The aspect of the city at the present day is a proof of this. For all those who profess to be men of taste, turn to the study of elocution and philosophy. Thus this city for some little time back has become a school for the barbarians, and has communicated to the Galatae such a taste for Greek literature, that they even draw contracts on the Grecian model. While at the present day it so entices the noblest of the Romans, that those desirous of studying resort thither in preference to Athens. These the Galatae observing, and being at leisure on account of the peace, readily devote themselves to similar pursuits, and that not merely individuals, but the public generally; professors of the arts and sciences, and likewise of medicine, being employed not only by private persons, but by towns for common instruction. of the wisdom of the Massilians and the simplicity of their life, the following will not be thought an insignificant proof. The largest dowry amongst them consists of one hundred gold pieces, with five for dress, and five more for golden ornaments. More than this is not lawful. Caesar and his successors treated with moderation the offences of which they were guilty during the war, in consideration of their former friendship; and have preserved to the state the right of governing according to its ancient laws. So that neither Marseilles nor the cities dependent on it are under submission to the governors sent [into the Narbonnaise]. So much for Marseilles. 4.4.4. Amongst [the Gauls] there are generally three divisions of' men especially reverenced, the Bards, the Vates, and the Druids. The Bards composed and chanted hymns; the Vates occupied themselves with the sacrifices and the study of nature; while the Druids joined to the study of nature that of moral philosophy. The belief in the justice [of the Druids] is so great that the decision both of public and private disputes is referred to them; and they have before now, by their decision, prevented armies from engaging when drawn up in battle-array against each other. All cases of murder are particularly referred to them. When there is plenty of these they imagine there will likewise be a plentiful harvest. Both these and the others assert that the soul is indestructible, and likewise the world, but that sometimes fire and sometimes water have prevailed in making great changes. 4.4.5. To their simplicity and vehemence, the Gauls join much folly, arrogance, and love of ornament. They wear golden collars round their necks, and bracelets on their arms and wrists, and those who are of any dignity have garments dyed and worked with gold. This lightness of character makes them intolerable when they conquer, and throws them into consternation when worsted. In addition to their folly, they have a barbarous and absurd custom, common however with many nations of the north, of suspending the heads of their enemies from their horses' necks on their return from tattle, and when they have arrived nailing them as a spectacle to their gates. Posidonius says he witnessed this in many different places, and was at first shocked, but became familiar with it in time on account of its frequency. The beads of any illustrious persons they embalm with cedar, exhibit them to strangers, and would not sell them for their weight in gold. However, the Romans put a stop to these customs, as well as to their modes of sacrifice and divination, which were quite opposite to those sanctioned by our laws. They would strike a man devoted as an offering in his back with a sword, and divine from his convulsive throes. Without the Druids they never sacrifice. It is said they have other modes of sacrificing their human victims; that they pierce some of them with arrows, and crucify others in their sanctuaries; and that they prepare a colossus of hay and wood, into which they put cattle, beasts of all kinds, and men, and then set fire to it. 11.2.19. Among the tribes which come together at Dioscurias are the Phtheirophagi, who have received their name from their squalor and their filthiness. Near them are the Soanes, who are no less filthy, but superior to them in power, — indeed, one might almost say that they are foremost in courage and power. At any rate, they are masters of the peoples around them, and hold possession of the heights of the Caucasus above Dioscurias. They have a king and a council of three hundred men; and they assemble, according to report, an army of two hundred thousand; for the whole of the people are a fighting force, though unorganized. It is said that in their country gold is carried down by the mountain torrents, and that the barbarians obtain it by means of perforated troughs and fleecy skins, and that this is the origin of the myth of the golden fleece — unless they call them Iberians, by the same name as the western Iberians, from the gold mines in both countries. The Soanes use remarkable poisons for the points of their missiles; and even people who are not wounded by the poisoned missiles suffer from their odor. Now in general the tribes in the neighborhood of the Caucasus occupy barren and cramped territories, but the tribes of the Albanians and the Iberians, which occupy nearly all the isthmus above-mentioned, might also be called Caucasian tribes; and they possess territory that is fertile and capable of affording an exceedingly good livelihood. 17.1.10. Next after the Heptastadium is the harbour of Eunostus, and above this the artificial harbour, called Cibotus (or the Ark), which also has docks. At the bottom of this harbour is a navigable canal, extending to the lake Mareotis. Beyond the canal there still remains a small part of the city. Then follows the suburb Necropolis, in which are numerous gardens, burial-places, and buildings for carrying on the process of embalming the dead.On this side the canal is the Sarapium and other ancient sacred places, which are now abandoned on account of the erection of the temples at Nicopolis; for [there are situated] an amphitheatre and a stadium, and there are celebrated quinquennial games; but the ancient rites and customs are neglected.In short, the city of Alexandreia abounds with public and sacred buildings. The most beautiful of the former is the Gymnasium, with porticos exceeding a stadium in extent. In the middle of it are the court of justice and groves. Here also is a Paneium, an artificial mound of the shape of a fir-cone, resembling a pile of rock, to the top of which there is an ascent by a spiral path. From the summit may be seen the whole city lying all around and beneath it.The wide street extends in length along the Gymnasium from the Necropolis to the Canobic gate. Next is the Hippodromos (or race-course), as it is called, and other buildings near it, and reaching to the Canobic canal. After passing through the Hippodromos is the Nicopolis, which contains buildings fronting the sea not less numerous than a city. It is 30 stadia distant from Alexandreia. Augustus Caesar distinguished this place, because it was here that he defeated Antony and his party of adherents. He took the city at the first onset, and compelled Antony to put himself to death, but Cleopatra to surrender herself alive. A short time afterwards, however, she also put an end to her life secretly, in prison, by the bite of an asp, or (for there are two accounts) by the application of a poisonous ointment. Thus the empire of the Lagidae, which had subsisted many years, was dissolved. 17.1.11. Alexander was succeeded by Ptolemy the son of Lagus, the son of Lagus by Philadelphus, Philadelphus by Euergetes; next succeeded Philopator the lover of Agathocleia, then Epiphanes, afterwards Philometor, the son (thus far) always succeeding the father. But Philometor was succeeded by his brother, the second Euergetes, who was also called Physcon. He was succeeded by Ptolemy surnamed Lathurus, Lathurus by Auletes of our time, who was the father of Cleopatra. All these kings, after the third Ptolemy, were corrupted by luxury and effeminacy, and the affairs of government were very badly administered by them; but worst of all by the fourth, the seventh, and the last, Auletes (or the Piper), who, besides other deeds of shamelessness, acted the piper; indeed he gloried so much in the practice, that he scrupled not to appoint trials of skill in his palace; on which occasions he presented himself as a competitor with other rivals. He was deposed by the Alexandrines; and of his three daughters, one, the eldest, who was legitimate, they proclaimed queen; but his two sons, who were infants, were absolutely excluded from the succession.As a husband for the daughter established on the throne, the Alexandrines invited one Cybiosactes from Syria, who pretended to be descended from the Syrian kings. The queen after a few days, unable to endure his coarseness and vulgarity, rid herself of him by causing him to be strangled. She afterwards married Archelaus, who also pretended to be the son of Mithridates Eupator, but he was really the son of that Archelaus who carried on war against Sulla, and was afterwards honourably treated by the Romans. He was grandfather of the last king of Cappadocia in our time, and priest of Comana in Pontus. He was then (at the time we are speaking of) the guest of Gabinius, and intended to accompany him in an expedition against the Parthians, but unknown to Gabinius, he was conducted away by some (friends) to the queen, and declared king.At this time Pompey the Great entertained Auletes as his guest on his arrival at Rome, and recommended him to the senate, negotiated his return, and contrived the execution of most of the deputies, in number a hundred, who had undertaken to appear against him: at their head was Dion the academic philosopher.Ptolemy (Auletes) on being restored by Gabinius, put to death both Archelaus and his daughter; but not long after he was reinstated in his kingdom, he died a natural death, leaving two sons and two daughters, the eldest of whom was Cleopatra.The Alexandrines declared as sovereigns the eldest son and Cleopatra. But the adherents of the son excited a sedition, and banished Cleopatra, who retired with her sister into Syria.It was about this time that Pompey the Great, in his flight from Palaepharsalus, came to Pelusium and Mount Casium. He was treacherously slain by the king's party. When Caesar arrived, he put the young prince to death, and sending for Cleopatra from her place of exile, appointed her queen of Egypt, declaring also her surviving brother, who was very young, and herself joint sovereigns.After the death of Caesar and the battle at Pharsalia, Antony passed over into Asia; he raised Cleopatra to the highest dignity, made her his wife, and had children by her. He was present with her at the battle of Actium, and accompanied her in her flight. Augustus Caesar pursued them, put an end to their power, and rescued Egypt from misgovernment and revelry. 17.1.12. At present Egypt is a (Roman) province, pays considerable tribute, and is well governed by prudent persons, who are sent there in succession. The governor thus sent out has the rank of king. Subordinate to him is the administrator of justice, who is the supreme judge in many causes. There is another officer, who is called Idiologus, whose business it is to inquire into property for which there is no claimant, and which of right falls to Caesar. These are accompanied by Caesar's freedmen and stewards, who are entrusted with affairs of more or less importance.Three legions are stationed in Egypt, one in the city, the rest in the country. Besides these there are also nine Roman cohorts, three quartered in the city, three on the borders of Ethiopia in Syene, as a guard to that tract, and three in other parts of the country. There are also three bodies of cavalry distributed in convenient posts.of the native magistrates in the cities, the first is the expounder of the law, who is dressed in scarlet; he receives the customary honours of the country, and has the care of providing what is necessary for the city. The second is the writer of records, the third is the chief judge. The fourth is the commander of the night guard. These magistrates existed in the time of the kings, but in consequence of the bad administration of affairs by the latter, the prosperity of the city was ruined by licentiousness. Polybius expresses his indignation at the state of things when lie was there: he describes the inhabitants of the city to be composed of three classes; the (first) Egyptians and natives, acute but indifferent citizens, and meddling with civil affairs. Tile second, the mercenaries, a numerous and undisciplined body ; for it was an ancient custom to maintain foreign soldiers, who, from the worthlessness of their sovereigns, knew better how to govern than to obey. The third were the Alexandrines, who, for the same reason, were not orderly citizens; but still they were better than the mercenaries, for although they were a mixed race, yet being of Greek origin, they retained the customs common to the Greeks. But this class was extinct nearly about the time of Euergetes Physcon, in whose reign Polybius came to Alexandreia. For Physcon, being distressed by factions, frequently exposed the multitude to the attacks of the soldiery, and thus destroyed them. By such a state of things in the city the words of the poet (says Polybius) were verified: The way to Egypt is long and vexatious. 17.1.13. Such then, if not worse, was the condition of the city under the last kings. The Romans, as far as they were able, corrected, as I have said, many abuses, and established an orderly government, by appointing vice-governors, nomarchs, and ethnarchs, whose business it was to superintend affairs of minor importance.The greatest advantage which the city possesses arises from its being the only place in all Egypt well situated by nature for communication with the sea by its excellent harbour, and with the land by the river, by means of which everything is easily transported and collected together into this city, which is the greatest mart in the habitable world.These may be said to be the superior excellencies of the city. Cicero, in one of his orations, in speaking of the revenues of Egypt, states that an annual tribute of 12,000 talents was paid to Auletes, the father of Cleopatra. If then a king, who administered his government in the worst possible manner, and with the greatest negligence, obtained so large a revenue, what must we suppose it to be at present, when affairs are administered with great care, and when the commerce with India and with Troglodytica has been so greatly increased ? For formerly not even twenty vessels ventured to navigate the Arabian Gulf, or advance to the smallest distance beyond the straits at its mouth; but now large fleets are despatched as far as India and the extremities of Ethiopia, from which places the most valuable freights are brought to Egypt, and are thence exported to other parts, so that a double amount of custom is collected, arising from imports on the one hand, and from exports on the other. The most expensive description of goods is charged with the heaviest impost; for in fact Alexandreia has a monopoly of trade, and is almost the only receptacle for this kind of merchandise and place of supply for foreigners. The natural convenience of the situation is still more apparent to persons travelling through the country, and particularly along the coast which commences at the Catabathmus; for to this place Egypt extends.Next to it is Cyrenaea, and the neighboring barbarians, the Marmaridae. 17.1.27. There also are the city Bubastus and the Bubastite Nome, and above it the Heliopolite Nome. There too is Heliopolis, situated upon a large mound. It contains a temple of the sun, and the ox Mneyis, which is kept in a sanctuary, and is regarded by the inhabitants as a god, as Apis is regarded by the people of Memphis. In front of the mound are lakes, into which the neighbouring canal discharges itself. At present the city is entirely deserted. It has an ancient temple constructed after the Egyptian manner, bearing many proofs of the madness and sacrilegious acts of Cambyses, who did very great injury to the temples, partly by fire, partly by violence, mutilating [in some] cases, and applying fire [in others]. In this manner he injured the obelisks, two of which, that were not entirely spoilt, were transported to Rome. There are others both here and at Thebes, the present Diospolis, some of which are standing, much corroded by fire, and others lying on the ground.

134. Propertius, Elegies, 2.1.31-2.1.33, 3.11.30-3.11.58 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •theriomorphism, trademark institution of egypt, criticized by authors Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 31, 200

135. Philo of Alexandria, On Husbandry, 34, 4, 79-82, 86 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 237

86. And we would say to these people: My good men, the lawgiver is removing no protection whatever from the ruler, nor is he in any respect mutilating the army of his power which he has collected, by cutting off the force of cavalry which is the most efficient part of his army; but he is endeavouring to the best of his power to increase and strengthen it, in order that his allies, contributing to its strength and number, may most easily destroy their enemies.

136. Philo of Alexandria, On The Confusion of Tongues, 14, 7 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 215

7. for they could impart their pleasures and their annoyances to one another by their sameness of language, so that they felt pleasure together and pain together; and this similarity of manners and union of feelings lasted, until being sated with the great abundance of good things which they enjoyed, as often happens, they were at last drawn on to a desire of what was unattainable, and even sent an embassy to treat for immortality, requesting to be released from old age, and to be always endowed with the vigour of youth, saying, that already one animal of their body, and that a reptile, the serpent, had received this gift; for he, having put off old age, was allowed again to grow young; and that it was absurd for the more important animals to be left behind by an inferior one, or for their whole body to be distanced by one.

137. Philo of Alexandria, On The Eternity of The World, 49 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 237

49. for how could it be said that he who had suffered no mutilation whatever, namely Theon, was taken off, and that Dion, who had lost a foot, was not injured? Very appropriately, he will reply, for Dion, who had had his foot cut off, falls back upon the original imperfection of Theon, and there cannot be two specific differences in the same subject, therefore it follows of necessity that Dion must remain, and that Theon must be taken off-- "So are we slain by arrows winged With our own Feathers," as the tragic poet says. For any one, copying the form of this argument and adapting it to the entire world, may prove in the clearest manner that providence itself is liable to corruption.

138. Philo of Alexandria, On Flight And Finding, 197 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •authority, of the teacher of righteousness Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 712

197. We must now speak also concerning that highest and most excellent of fountains which the Father of the universe spake of by the mouths of the prophets; for he has said somewhere, "They have left me, the fountain of life, and they have digged for themselves cisterns already worn out, which will not be able to hold Water;"

139. Philo of Alexandria, On The Life of Abraham, 44 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 237

44. for every part of the earth was under water, so that it was wholly buried and carried away, and the world was mutilated of huge portions, and appeared in all its wholeness and integrity, fearful as it is to say or even to imagine such a thing, to be utterly crippled and destroyed. And likewise the air, with the exception of that small portion which is about the moon, was wholly obscured, being overcast by the violence and impetuosity of the water which overran all the region belonging to it with irresistible might.

140. Parthenius of Nicaea, Love Stories, 1.3, 5.3, 8.5, 16.3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 255

141. Philo of Alexandria, On The Life of Joseph, 44 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 232

142. Philo of Alexandria, On The Change of Names, 38.215 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 215, 216

143. Philo of Alexandria, On The Creation of The World, 134-135, 31, 45-61, 85 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 249

85. And so the shepherd, and the goatherd, and the cowherd, lead numerous flocks of sheep, and goats, and herds of oxen; men neither vigorous, nor active in their bodies, so as to strike those who behold them with admiration because of their fine appearance; and all the might and power of such numerous and well-armed beasts (for they have means of self-defence given them by nature), yet dread them as slaves do their master, and do all that is commanded them. Bulls are yoked to the plough to till the ground, and cutting deep furrows all day, sometimes even for a long space of time together, while some farmer is managing them. And rams being weighed down with heavy fleeces of wool, in the spring season, at the command of the shepherd, stand quietly, and lying down, without resistance, permit their wool to be shorn off, being accustomed naturally, like cities, to yield a yearly tribute to their sovereign.

144. Philo of Alexandria, On The Posterity of Cain, 1 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •moses, author of the torah Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 92

145. Philo of Alexandria, On Curses, 89.2 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 215, 249

170. Therefore the mind having generated the foundation of good [...] and the primary principle of virtue, namely Seth, or irrigation, boasts with an honourable and holy boast; for she says, "God has raised up to me another seed, instead of Abel whom Cain Slew," for it has been said with great exactness and neatness, that no single divine seed ever falls to the ground, but that they all rise up from the things of earth, and leave them, and are borne upwards to heaven;

146. Philo of Alexandria, On Sobriety, 4, 33 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 92

147. Philo of Alexandria, On Dreams, 1.121, 1.246, 2.84, 2.95, 2.168, 2.211 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 215, 232, 237

2.84. Therefore, being pricked with goads, and flogged, and mutilated, and suffering all the cruelties which can be inflicted in an inhuman and pitiless manner before death, all together, they are led away to execution and put to death. XIII. 2.95. And, indeed, this is the natural state of the case. For when right reason is powerful in the soul, vain opinion is put down; but when right reason is weak, vain opinion is strong. As long, therefore, as the soul has its own power still safe, and as long as it is not mutilated in any part of it, it may well have confidence to attack and aim its arrows at the pride which resists it, and it may indulge in freedom of speech, saying, "You shall not be a king, you shall not be a lord either over us, or during our lifetime over others;

148. Philo of Alexandria, On The Special Laws, 1.3, 1.9, 1.47, 1.80, 2.135, 2.240, 2.245, 3.179 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 215, 232, 237

1.3. In consequence of which it would be most fitting for men to discard childish ridicule, and to investigate the real causes of the ordice with more prudence and dignity, considering the reasons why the custom has prevailed, and not being precipitate, so as without examination to condemn the folly of mighty nations, recollecting that it is not probable that so many myriads should be circumcised in every generation, mutilating the bodies of themselves and of their nearest relations, in a manner which is accompanied with severe pain, without adequate cause; but that there are many reasons which might encourage men to persevere and continue a custom which has been introduced by previous generations, and that these are from reasons of the greatest weight and importance. 1.9. First of all, it is a symbol of the excision of the pleasures which delude the mind; for since, of all the delights which pleasure can afford, the association of man with woman is the most exquisite, it seemed good to the lawgivers to mutilate the organ which ministers to such connections; by which rite they signified figuratively the excision of all superfluous and excessive pleasure, not, indeed, of one only, but of all others whatever, though that one which is the most imperious of all. 1.47. And though they are by nature incomprehensible in their essence, still they show a kind of impression or copy of their energy and operation; as seals among you, when any wax or similar kind of material is applied to them, make an innumerable quantity of figures and impressions, without being impaired as to any portion of themselves, but still remaining unaltered and as they were before; so also you must conceive that the powers which are around me invest those things which have no distinctive qualities with such qualities, and those which have no forms with precise forms, and that without having any portion of their own everlasting nature dismembered or weakened. 1.80. Now these are the laws which relate to the priests. It is enjoined that the priest shall be entire and unmutilated, having no blemish on his body, no part being deficient, either naturally or through mutilation; and on the other hand, nothing having been superfluous either from his birth or having grown out subsequently from disease; his skin, also, must never have changed from leprosy, or wild lichen, or scab, or any other eruption or breaking out; all which things appear to me to be designed to be symbols of the purity of his soul. 2.240. But the law has enjoined fear, because children are accustomed to feel an easy indifference. For though parents attend to their children with an exceeding violence of affection, providing them with necessary things from all quarters, and bestowing all good things upon them, and shrinking from no labour and from no danger, being bound to them by love stronger than any oaths, still some persons do not receive their affection as if it aimed solely at their good, being full of luxury and arrogance; and coveting a luxurious life, and becoming effeminate both in body and soul, permitting them in no respect to entertain proper dispositions as through the native powers of their minds, which they are not ashamed to overthrow, and to enervate, and to deprive of each separate energy, and so they come not to fear their natural correctors, their fathers and mothers yielding to and indulging their own private passions and desires. 2.245. but it is a piece of folly to be angry with the servants rather than with those who are the causes of such folly; for it is not the hands that behave with such insolence, but insolent men perform their actions with their hands, and it is the men who must be punished, unless indeed it can be called fitting to let men go who have committed murder with the sword, and to content one's self with throwing away the sword; and unless, on the contrary, one ought not to give honour to those who have shown preeminent valour in war, but to the iimate coats of armour, by means of which they have behaved themselves valiantly; 3.179. Very naturally, therefore, the law Commands{17}{#de 25:12.} that the executioner should cut off the hand of the woman which has laid hold of what it should not, speaking figuratively, and intimating not that the body shall be mutilated, being deprived of its most important part, but rather that it is proper to extirpate all the ungodly reasonings of the soul, using all things which are created as a stepping-stone; for the things which the woman is forbidden to take hold of are the symbols of procreation and generation.

149. Ovid, Tristia, 1.2.107-1.2.110, 2.253-2.312, 2.361-2.470 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •death of the author Found in books: Pandey, The Poetics of Power in Augustan Rome (2018) 20, 25

2.253. at matrona potest alienis artibus uti, quodque 2.254. trahat, quamvis non doceatur, habet. 2.255. nil igitur matrona legat, quia carmine ab omni 2.256. ad delinquendum doctior esse potest. 2.257. quodcumque attigerit, siqua est studiosa sinistri, 2.258. ad vitium mores instruet inde suos. 2.259. sumpserit Annales—nihil est hirsutius illis— 2.260. facta sit unde parens Ilia, nempe leget, 2.261. sumpserit Aeneadum genetrix ubi prima, requiret, 2.262. Aeneadum genetrix unde sit alma Venus. 2.263. persequar inferius, modo si licet ordine ferri, 2.264. posse nocere animis carminis omne genus. 2.265. non tamen idcirco crimen liber omnis habebit : 2.266. nil prodest, quod non laedere possit idem. 2.267. igne quid utilius? siquis tamen urere tecta 2.268. comparat, audaces instruit igne manus. 2.269. eripit interdum, modo dat medicina salutem, 2.270. quaeque iuvet, monstrat, quaeque sit herba nocens. 2.271. et latro et cautus praecingitur ense viator; 2.272. ille sed insidias, hic sibi portat opem. 2.273. discitur innocuas ut agat facundia causas; 2.274. protegit haec sontes, inmeritosque premit. 2.275. sic igitur carmen, recta si mente legatur, 2.276. constabit nulli posse nocere meum. 2.277. at quasdam vitio. quicumque hoc concipit, errat, 2.278. et nimium scriptis arrogat ille meis. 2.279. ut tamen hoc fatear, ludi quoque semina praebent 2.280. nequitiae: tolli tota theatra iube! 2.281. peccandi causam multis quam

2.253. HIS PLEA: HIS DEFENCE ‘But,’ you may say, ‘the wife can use others’ art, have what she takes from it, without being taught.’ Let a wife read nothing then, since she can learn about how to do wrong from every poem. If she’s partial to what’s perverse, then she’ll equip her character for sin, whatever she touches. Let her take the Annals – nothing’s coarser than them – she’ll surely read who made Ilia pregt. Let her take Lucretius, she’ll ask straight away by whom kindly Venus became Aeneas’s mother. If I’m allowed to present it in order, I’ll show, below, the mind can be harmed by every sort of poem. Yet every book’s not guilty because of it: nothing’s useful, that can’t also wound. What’s more useful than fire? Yet whoever sets out to commit arson, arms his bold hands with fire. Medicine sometimes grants health, sometimes destroy it, showing which plants are helpful, which do harm. The robber and cautious traveller both wear a sword: one for ambush, the other for defence. Eloquence is learnt to plead just causes: it protects the guilty, crushes the innocent. So with verse, read with a virtuous mind it’ll be established nothing of mine will harm. But I ‘corrupt some’? Whoever thinks so, errs, and claims too much for my writings. Even if I’d confessed it, the games also sowseeds of iniquity: order the theatres closed! Many have often found an excuse for sin when the hard earth’s covered with Mars’s sand! Close the Circus! The Circus’s freedom isn’t safe: here a girl sits close to an unknown man. Why’s any portico open, since certain girls stroll there, to meet a lover in the place? What location’s more ‘august’ than a temple? She’s to avoid them too, if she’s clever in sinning. When she stands in Jove’s shrine, it’ll come to her, shrined, how many mothers that god has made: as she enters Juno’s temple in adoration, how many rivals caused the goddess pain. Seeing Pallas she’ll ask why the virgin raised Ericthonius, the child of sin. If she enters your gift, the temple of Mars, Venusstands joined to the Avenger, the husband’s outside the door. Sitting in Isis’s shrine, she’ll ask why Juno drove her over the Ionian Sea and the Bosphorus. It’ll be Anchises reminds her of Venus, Endymion of Luna, Iasion of Ceres. Anything can corrupt a perverted mind: everything’s harmless in its proper place. The first page of my ‘Art’, a book written only for courtesans, warns noblewomen’s hands away. Any woman who bursts in, where a priest forbids, taking his guilt away, is herself the sinner. Yet it’s no crime to unroll sweet verse: the chaste read many things they shouldn’t be doing. often grave-browed women consider naked girls positioned for every kind of lust. And Vestals’ eyes see prostitutes’ bodies: that’s no reason for punishing their owners. 2.361. HIS PLEA: GREEK PRECEDENTS I’m not alone in having sung tender love-songs: but I’m the one punished for singing of love. What did old Anacreon’s lyric Muse teach but a mixture of love and plenty of wine? What did Sappho, the Lesbian, teach the girls, but love? Yet Sappho was acceptable, and so was he. It didn’t harm you, Callimachus, who often confessed your pleasures to the reader, in poetry. No plot of playful Meder’s is free of love, yet he’s commonly read by boys and girls. The Iliad itself, what’s that but an adulteress over whom a husband and a lover fought? What’s first in it but a passion for Briseis, and how her abduction made the leaders quarrel? What’s the Odyssey but Penelope wooed by many suitors while her husband’s away, for the sake of love? Who but Homer tells of Mars and Venustheir bodies snared in a flagrant act? On whose evidence but great Homer’s do we know of Calypso and Circe, goddesses burning for a guest? All forms of writing are surpassed in seriousness by tragedy, yet this too always deals with matters of love. What’s in the Hippolytus but Phaedra’s blind passion? Canace’s famed for love of her brother. Again, didn’t ivory-shouldered Pelops, with Phrygian steeds abduct the Pisan girl, while Cupid drove? Medea, who dipped her sword in her children’s blood, was roused to do it by the pain of slighted love. Passion suddenly changed King Tereus, Philomela, and Procne, the mother still mourning her Itys, to birds. If Thyestes, her wicked brother, hadn’t loved Aeropewe’d not read about the swerving horses of the Sun. Impious Scylla would never have touched tragedy if she hadn’t shorn her father’s hair, through love. Who reads of Electra and maddened Orestes, reads of Aegisthus’s and Clytemnestra’s crime. Why tell of Bellerophon, who defeated the Chimaera, whom a deceitful woman brought near to death? Why speak of Hermione, or you, virgin Atalanta, or you Cassandra, Apollo’s priestess, loved by Agamemnon? Or of Danae, Andromeda, of Semele mother of Bacchus, of Haemon, or Alcmena for whom two nights were one? Why tell of Admetus, Theseus, Protesilausfirst of the Greeks to touch the Trojan shore? Add Iole, and Deidamia, Deianira Hercules’s wife, Hylas and Ganymede the Trojan boy. Time will fade if I repeat all the passions of tragedy, and my book will scarcely hold the naked names. There’s ‘tragedy’ too, involving obscene laughter, with many exceedingly shameful words: it didn’t harm one author to show an effeminate Achilles, belittling brave actions with his verse. Aristides associated himself with Milesian vice, but Aristides wasn’t driven from his city. Eubius wasn’t exiled, writer of a vile story, who described the abortion of an embryo, nor Hemitheon who’s just written Sybaritica, nor those who’ve not concealed their adventures. These things are shelved with records of learned men, and are open to the public through our leaders’ gifts. 2.421. HIS PLEA: ROMAN PRECEDENTS I’ll not defend myself with so many foreign weapons, Roman books too have plenty of frivolous matter. Though Ennius sang of war, with grave speech – Ennius great in talent, primitive in his art – though Lucretius explains the cause of impetuous fire, and predicts the triple death of earth, water, air, yet wanton Catullus often sang of his girl, she whom, deceptively, he called Lesbia: not content with her, he broadcast many love poems, in which he confessed to his own affairs. Equal and similar licence from little Calvuswho revealed his intrigues in various metres. Why speak of Ticidas’ or Memmius’ verse in which things are named, and shameful things? Cinna belongs with them, Anser bolder than Cinna, and the light things of Cornificus and Cato, and others, in whose books she who was disguised as Perilla is now called by your name, Metella. Varro, too, who guided Argo to the waves of Phasis, couldn’t keep silent about his own affairs. Hortensius’ and Servius’ poems are no less perverse. Who’d hesitate to follow such great names? Sisenna did Aristides and wasn’t harmed for weaving vile jokes into the tale. It was no disgrace to Gallus that he wrote about Lycoris, that came from his indulgence in too much wine. Tibullus thinks it’s hard to believe his girl’s denials, when she swears the same about him, to her husband. He also admits to teaching her how to cheat her guards, saying, the wretch, that he’s checked by his own arts. often he recalls how he touched her hand as if appraising the gem in his girl’s ring: and tells how he often signalled by nods, or fingers, and traced silent letters on the table’s surface: and he teaches what juices erase the bruise that the imprint of a love-bite often makes: finally he begs her more than careless husband to keep watch too, so she’ll sin a little less. He knows who’s barked at, when someone prowls outside, why there’s so much coughing by the door. He teaches many maxims for such affairs, and by what arts a wife can cheat her spouse. It didn’t do him harm, Tibullus is read and pleases, and he was known when you were first called prince. You’ll find the same maxims in charming Propertius: yet he’s not censured in the slightest way. I succeeded them, since honesty forbids me to reveal the names of well-known living men. I confess I’d no fear that where so many sailed, one would be wrecked, and all the rest unharmed.

150. Ovid, Metamorphoses, 1.5-1.88, 1.175-1.176, 1.416-1.437, 1.553-1.567, 1.722-1.747, 4.450-4.451, 7.413-7.414, 9.666-9.797 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •lucian of samosata, possibly author of “the ass” (onos), •death of the author •theriomorphism, trademark institution of egypt, criticized by authors Found in books: Keith and Edmondson, Roman Literary Cultures: Domestic Politics, Revolutionary Poetics, Civic Spectacle (2016) 279; Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 35, 200; Pandey, The Poetics of Power in Augustan Rome (2018) 20

1.5. Ante mare et terras et quod tegit omnia caelum 1.6. unus erat toto naturae vultus in orbe, 1.7. quem dixere chaos: rudis indigestaque moles 1.8. nec quicquam nisi pondus iners congestaque eodem 1.9. non bene iunctarum discordia semina rerum. 1.10. nullus adhuc mundo praebebat lumina Titan, 1.11. nec nova crescendo reparabat cornua Phoebe, 1.12. nec circumfuso pendebat in aere tellus 1.13. ponderibus librata suis, nec bracchia longo 1.14. margine terrarum porrexerat Amphitrite; 1.15. utque aer, tellus illic et pontus et aether. 1.16. Sic erat instabilis tellus, innabilis unda, 1.17. lucis egens aer: nulli sua forma manebat, 1.18. obstabatque aliis aliud, quia corpore in uno 1.19. frigida pugnabant calidis, umentia siccis, 1.20. mollia cum duris, sine pondere habentia pondus. 1.21. Hanc deus et melior litem natura diremit. 1.22. Nam caelo terras et terris abscidit undas, 1.23. et liquidum spisso secrevit ab aere caelum. 1.24. Quae postquam evolvit caecoque exemit acervo, 1.25. dissociata locis concordi pace ligavit. 1.26. Ignea convexi vis et sine pondere caeli 1.27. emicuit summaque locum sibi fecit in arce: 1.28. proximus est aer illi levitate locoque: 1.29. densior his tellus, elementaque grandia traxit 1.30. et pressa est gravitate sua: circumfluus umor 1.31. ultima possedit solidumque coercuit orbem. 1.32. Sic ubi dispositam quisquis fuit ille deorum 1.33. congeriem secuit sectamque in membra redegit, 1.34. principio terram, ne non aequalis ab omni 1.35. parte foret, magni speciem glomeravit in orbis. 1.36. Tum freta diffudit rapidisque tumescere ventis 1.37. iussit et ambitae circumdare litora terrae. 1.38. Addidit et fontes et stagna inmensa lacusque 1.39. fluminaque obliquis cinxit declivia ripis, 1.40. quae, diversa locis, partim sorbentur ab ipsa, 1.41. in mare perveniunt partim campoque recepta 1.42. liberioris aquae pro ripis litora pulsant. 1.43. Iussit et extendi campos, subsidere valles, 1.44. fronde tegi silvas, lapidosos surgere montes. 1.45. Utque duae dextra caelum totidemque sinistra 1.46. parte secant zonae, quinta est ardentior illis, 1.47. sic onus inclusum numero distinxit eodem 1.48. cura dei, totidemque plagae tellure premuntur. 1.49. Quarum quae media est, non est habitabilis aestu: 1.50. nix tegit alta duas: totidem inter utrumque locavit 1.51. temperiemque dedit mixta cum frigore flamma. 1.52. Inminet his aer. Qui quanto est pondere terrae, 1.53. pondere aquae levior tanto est onerosior igni. 1.54. Illic et nebulas, illic consistere nubes 1.55. iussit et humanas motura tonitrua mentes 1.56. et cum fulminibus facientes fulgura ventos. 1.57. His quoque non passim mundi fabricator habendum 1.58. aera permisit: vix nunc obsistitur illis, 1.59. cum sua quisque regant diverso flamina tractu, 1.60. quin lanient mundum: tanta est discordia fratrum. 1.61. Eurus ad Auroram Nabataeaque regna recessit 1.62. Persidaque et radiis iuga subdita matutinis; 1.63. vesper et occiduo quae litora sole tepescunt, 1.64. proxima sunt Zephyro: Scythiam septemque triones 1.65. horrifer invasit Boreas: contraria tellus 1.66. nubibus adsiduis pluviaque madescit ab Austro. 1.67. Haec super inposuit liquidum et gravitate carentem 1.68. aethera nec quicquam terrenae faecis habentem. 1.69. Vix ita limitibus dissaepserat omnia certis, 1.70. cum, quae pressa diu massa latuere sub illa, 1.71. sidera coeperunt toto effervescere caelo. 1.72. Neu regio foret ulla suis animalibus orba, 1.73. astra tenent caeleste solum formaeque deorum, 1.74. cesserunt nitidis habitandae piscibus undae, 1.75. terra feras cepit, volucres agitabilis aer. 1.76. Sanctius his animal mentisque capacius altae 1.77. deerat adhuc et quod dominari in cetera posset. 1.78. Natus homo est, sive hunc divino semine fecit 1.79. ille opifex rerum, mundi melioris origo, 1.80. sive recens tellus seductaque nuper ab alto 1.81. aethere cognati retinebat semina caeli; 1.82. quam satus Iapeto mixtam pluvialibus undis 1.83. finxit in effigiem moderantum cuncta deorum. 1.84. Pronaque cum spectent animalia cetera terram, 1.85. os homini sublime dedit, caelumque videre 1.86. iussit et erectos ad sidera tollere vultus. 1.87. Sic, modo quae fuerat rudis et sine imagine, tellus 1.88. induit ignotas hominum conversa figuras. 1.175. Hic locus est, quem, si verbis audacia detur, 1.176. haud timeam magni dixisse Palatia caeli. 1.416. Cetera diversis tellus animalia formis 1.417. sponte sua peperit, postquam vetus umor ab igne 1.418. percaluit solis, caenumque udaeque paludes 1.419. intumuere aestu, fecundaque semina rerum 1.420. vivaci nutrita solo ceu matris in alvo 1.421. creverunt faciemque aliquam cepere morando. 1.422. Sic ubi deseruit madidos septemfluus agros 1.423. Nilus et antiquo sua flumina reddidit alveo 1.424. aetherioque recens exarsit sidere limus, 1.425. plurima cultores versis animalia glaebis 1.426. inveniunt, et in his quaedam modo coepta per ipsum 1.427. nascendi spatium, quaedam inperfecta suisque 1.428. trunca vident numeris; et eodem in corpore saepe 1.429. altera pars vivit, rudis est pars altera tellus. 1.430. Quippe ubi temperiem sumpsere umorque calorque, 1.431. concipiunt, et ab his oriuntur cuncta duobus; 1.432. cumque sit ignis aquae pugnax, vapor umidus omnes 1.433. res creat, et discors concordia fetibus apta est. 1.434. Ergo ubi diluvio tellus lutulenta recenti 1.435. solibus aetheriis altoque recanduit aestu, 1.436. edidit innumeras species, partimque figuras 1.437. rettulit antiquas, partim nova monstra creavit. 1.553. Hanc quoque Phoebus amat, positaque in stipite dextra 1.554. sentit adhuc trepidare novo sub cortice pectus 1.555. conplexusque suis ramos, ut membra, lacertis 1.556. oscula dat ligno: refugit tamen oscula lignum. 1.557. Cui deus “at quoniam coniunx mea non potes esse, 1.558. arbor eris certe” dixit “mea. Semper habebunt 1.559. te coma, te citharae, te nostrae, laure, pharetrae: 1.560. tu ducibus Latiis aderis, cum laeta triumphum 1.561. vox canet et visent longas Capitolia pompas: 1.562. postibus Augustis eadem fidissima custos 1.563. ante fores stabis mediamque tuebere quercum, 1.564. utque meum intonsis caput est iuvenale capillis, 1.565. tu quoque perpetuos semper gere frondis honores.” 1.566. Finierat Paean: factis modo laurea ramis 1.567. adnuit utque caput visa est agitasse cacumen. 1.722. Excipit hos volucrisque suae Saturnia pennis 1.723. collocat et gemmis caudam stellantibus inplet. 1.724. Protinus exarsit nec tempora distulit irae 1.725. horriferamque oculis animoque obiecit Erinyn 1.726. paelicis Argolicae stimulosque in pectore caecos 1.727. condidit et profugam per totum terruit orbem. 1.728. Ultimus inmenso restabas, Nile, labori. 1.729. Quem simul ac tetigit, positis in margine ripae 1.730. procubuit genibus resupinoque ardua collo, 1.731. quos potuit solos, tollens ad sidera vultus 1.732. et gemitu et lacrimis et luctisono mugitu 1.733. cum Iove visa queri finemque orare malorum. 1.734. Coniugis ille suae conplexus colla lacertis, 1.735. finiat ut poenas tandem, rogat “in” que “futurum 1.736. pone metus” inquit; “numquam tibi causa doloris 1.737. haec erit:” et Stygias iubet hoc audire paludes. 1.738. Ut lenita dea est, vultus capit illa priores 1.739. fitque quod ante fuit: fugiunt e corpore saetae, 1.740. cornua decrescunt, fit luminis artior orbis, 1.741. contrahitur rictus, redeunt umerique manusque, 1.742. ungulaque in quinos dilapsa absumitur ungues: 1.743. de bove nil superest formae nisi candor in illa. 1.744. officioque pedum nymphe contenta duorum 1.745. erigitur metuitque loqui, ne more iuvencae 1.746. mugiat, et timide verba intermissa retemptat. 1.747. Nunc dea linigera colitur celeberrima turba, 4.450. ingemuit limen, tria Cerberus extulit ora 4.451. et tres latratus semel edidit. Illa sorores 7.413. Cerberon abstraxit; rabida qui concitus ira 7.414. implevit pariter ternis latratibus auras 9.666. Fama novi centum Cretaeas forsitan urbes 9.667. implesset monstri, si non miracula nuper 9.668. Iphide mutata Crete propiora tulisset. 9.669. Proxima Cnosiaco nam quondam Phaestia regno 9.670. progenuit tellus ignotum nomine Ligdum, 9.671. ingenua de plebe virum. Nec census in illo 9.672. nobilitate sua maior, sed vita fidesque 9.673. inculpata fuit. Gravidae qui coniugis aures 9.674. vocibus his monuit, cum iam prope partus adesset: 9.675. “Quae voveam, duo sunt; minimo ut relevere dolore, 9.676. utque marem parias; onerosior altera sors est, 9.677. et vires fortuna negat. Quod abominor, ergo 9.678. edita forte tuo fuerit si femina partu, 9.679. (invitus mando: pietas, ignosce!) necetur.” 9.680. Dixerat, et lacrimis vultus lavere profusis, 9.681. tam qui mandabat, quam cui mandata dabantur. 9.682. Sed tamen usque suum vanis Telethusa maritum 9.683. sollicitat precibus, ne spem sibi ponat in arto. 9.684. Certa sua est Ligdo sententia. Iamque ferendo 9.685. vix erat illa gravem maturo pondere ventrem, 9.686. cum medio noctis spatio sub imagine somni 9.687. Inachis ante torum, pompa comitata sacrorum, 9.688. aut stetit aut visa est. Inerant lunaria fronti 9.689. cornua cum spicis nitido flaventibus auro 9.690. et regale decus. Cum qua latrator Anubis 9.691. sanctaque Bubastis variusque coloribus Apis, 9.692. quique premit vocem digitoque silentia suadet, 9.693. sistraque erant numquamque satis quaesitus Osiris 9.694. plenaque somniferis serpens peregrina venenis. 9.695. Tum velut excussam somno et manifesta videntem 9.696. sic adfata dea est: “Pars o Telethusa mearum, 9.697. pone graves curas mandataque falle mariti. 9.698. Nec dubita, cum te partu Lucina levarit, 9.699. tollere quidquid erit. Dea sum auxiliaris opemque 9.700. exorata fero, nec te coluisse quereris 9.701. ingratum numen.” Monuit thalamoque recessit. 9.702. Laeta toro surgit purasque ad sidera supplex 9.703. Cressa manus tollens, rata sint sua visa, precatur. 9.704. Ut dolor increvit, seque ipsum pondus in auras 9.705. expulit et nata est ignaro femina patre, 9.706. iussit ali mater puerum mentita: fidemque 9.707. res habuit, neque erat ficti nisi conscia nutrix. 9.708. Vota pater solvit nomenque inponit avitum: 9.709. Iphis avus fuerat. Gavisa est nomine mater, 9.710. quod commune foret nec quemquam falleret illo. 9.711. Inde incepta pia mendacia fraude latebant: 9.712. cultus erat pueri, facies, quam sive puellae, 9.713. sive dares puero, fuerat formosus uterque. 9.714. Tertius interea decimo successerat annus, 9.715. cum pater, Iphi, tibi flavam despondet Ianthen, 9.716. inter Phaestiadas quae laudatissima formae 9.717. dote fuit virgo, Dictaeo nata Teleste. 9.718. Par aetas, par forma fuit, primasque magistris 9.719. accepere artes, elementa aetatis, ab isdem. 9.720. Hinc amor ambarum tetigit rude pectus et aequum 9.721. vulnus utrique dedit. Sed erat fiducia dispar: 9.722. coniugium pactaeque exspectat tempora taedae 9.723. quamque virum putat esse, virum fore credit Ianthe; 9.724. Iphis amat, qua posse frui desperat, et auget 9.725. hoc ipsum flammas, ardetque in virgine virgo; 9.726. vixque tenens lacrimas “quis me manet exitus” inquit, 9.727. “cognita quam nulli, quam prodigiosa novaeque 9.728. cura tenet Veneris? Si di mihi parcere vellent, 9.729. parcere debuerant; si non, et perdere vellent, 9.730. naturale malum saltem et de more dedissent. 9.731. Nec vaccam vaccae, nec equas amor urit equarum: 9.732. urit oves aries, sequitur sua femina cervum. 9.733. Sic et aves coeunt, interque animalia cuncta 9.734. femina femineo conrepta cupidine nulla est. 9.735. Vellem nulla forem! Ne non tamen omnia Crete 9.736. monstra ferat, taurum dilexit filia Solis, 9.737. femina nempe marem: meus est furiosior illo, 9.738. si verum profitemur, amor! Tamen illa secuta est 9.739. spem Veneris, tamen illa dolis et imagine vaccae 9.740. passa bovem est, et erat, qui deciperetur adulter! 9.741. Huc licet e toto sollertia confluat orbe, 9.742. ipse licet revolet ceratis Daedalus alis, 9.743. quid faciet? Num me puerum de virgine doctis 9.744. artibus efficiet? num te mutabit, Ianthe? 9.745. Quin animum firmas, teque ipsa reconligis, Iphi, 9.746. consiliique inopes et stultos excutis ignes? 9.747. Quid sis nata, vide, nisi te quoque decipis ipsa, 9.748. et pete quod fas est, et ama quod femina debes! 9.749. Spes est, quae capiat, spes est, quae pascit amorem: 9.750. hanc tibi res adimit. Non te custodia caro 9.751. arcet ab amplexu nec cauti cura mariti, 9.752. non patris asperitas, non se negat ipsa roganti: 9.753. nec tamen est potienda tibi, nec, ut omnia fiant, 9.754. esse potes felix, ut dique hominesque laborent. 9.755. Nunc quoque votorum nulla est pars vana meorum, 9.756. dique mihi faciles, quidquid valuere, dederunt; 9.757. quodque ego, vult genitor, vult ipsa socerque futurus. 9.758. At non vult natura, potentior omnibus istis, 9.759. quae mihi sola nocet. Venit ecce optabile tempus, 9.760. luxque iugalis adest, et iam mea fiet Ianthe— 9.761. nec mihi continget: mediis sitiemus in undis. 9.762. Pronuba quid Iuno, quid ad haec, Hymenaee, venitis 9.763. sacra, quibus qui ducat abest, ubi nubimus ambae?” 9.764. Pressit ab his vocem. Nec lenius altera virgo 9.765. aestuat, utque celer venias, Hymenaee, precatur. 9.766. Quod petit haec, Telethusa timens modo tempora differt, 9.767. nunc ficto languore moram trahit, omina saepe 9.768. visaque causatur. Sed iam consumpserat omnem 9.769. materiam ficti, dilataque tempora taedae 9.770. institerant, unusque dies restabat. At illa 9.771. crinalem capiti vittam nataeque sibique 9.772. detrahit et passis aram complexa capillis 9.773. “Isi, Paraetonium Mareoticaque arva Pharonque 9.774. quae colis et septem digestum in cornua Nilum: 9.775. fer, precor” inquit “opem nostroque medere timori! 9.776. Te, dea, te quondam tuaque haec insignia vidi 9.777. cunctaque cognovi, sonitum comitantiaque aera 9.778. sistrorum, memorique animo tua iussa notavi. 9.779. Quod videt haec lucem, quod non ego punior, ecce 9.780. consilium munusque tuum est. Miserere duarum 9.781. auxilioque iuva!” Lacrimae sunt verba secutae. 9.782. Visa dea est movisse suas (et moverat) aras, 9.783. et templi tremuere fores, imitataque lunam 9.784. cornua fulserunt, crepuitque sonabile sistrum. 9.785. Non secura quidem, fausto tamen omine laeta 9.786. mater abit templo: sequitur comes Iphis euntem, 9.787. quam solita est, maiore gradu, nec candor in ore 9.788. permanet, et vires augentur, et acrior ipse est 9.789. vultus, et incomptis brevior mensura capillis, 9.790. plusque vigoris adest, habuit quam femina. Nam quae 9.791. femina nuper eras, puer es. Date munera templis 9.792. nec timida gaudete fide! Dant munera templis, 9.793. addunt et titulum; titulus breve carmen habebat: 9.794. DONA PUER SOLVIT QUAE FEMINA VOVERAT IPHIS 9.795. Postera lux radiis latum patefecerat orbem, 9.796. cum Venus et Iuno sociosque Hymenaeus ad ignes 9.797. conveniunt, potiturque sua puer Iphis Ianthe.

1.5. in smooth and measured strains, from olden day 1.6. when earth began to this completed time! 1.7. Before the ocean and the earth appeared— 1.8. before the skies had overspread them all— 1.9. the face of Nature in a vast expanse 1.10. was naught but Chaos uniformly waste. 1.11. It was a rude and undeveloped mass, 1.12. that nothing made except a ponderous weight; 1.13. and all discordant elements confused, 1.14. were there congested in a shapeless heap. 1.16. nor did the moon renew her crescent horns; 1.17. the earth was not suspended in the air 1.18. exactly balanced by her heavy weight. 1.19. Not far along the margin of the shore 1.20. had Amphitrite stretched her lengthened arms,— 1.21. for all the land was mixed with sea and air. 1.22. The land was soft, the sea unfit to sail, 1.23. the atmosphere opaque, to naught was given 1.24. a proper form, in everything was strife, 1.25. and all was mingled in a seething mass— 1.26. with hot the cold parts strove, and wet with dry 1.27. and soft with hard, and weight with empty void. 1.29. he cut the land from skies, the sea from land, 1.30. the heavens ethereal from material air; 1.31. and when were all evolved from that dark ma 1.32. he bound the fractious parts in tranquil peace. 1.33. The fiery element of convex heaven 1.34. leaped from the mass devoid of dragging weight, 1.35. and chose the summit arch to which the air 1.36. as next in quality was next in place. 1.37. The earth more dense attracted grosser part 1.38. and moved by gravity sank underneath; 1.39. and last of all the wide surrounding wave 1.40. in deeper channels rolled around the globe. 1.42. had carved asunder that discordant mass, 1.43. had thus reduced it to its elements, 1.44. that every part should equally combine, 1.45. when time began He rounded out the earth 1.46. and moulded it to form a mighty globe. 1.47. Then poured He forth the deeps and gave command 1.48. that they should billow in the rapid winds, 1.49. that they should compass every shore of earth. 1.50. he also added fountains, pools and lakes, 1.51. and bound with shelving banks the slanting streams, 1.52. which partly are absorbed and partly join 1.53. the boundless ocean. Thus received amid 1.54. the wide expanse of uncontrolled waves, 1.55. they beat the shores instead of crooked banks. 1.57. the valleys are depressed, the woods are clothed 1.58. in green, the stony mountains rise. And a 1.59. the heavens are intersected on the right 1.60. by two broad zones, by two that cut the left, 1.61. and by a fifth consumed with ardent heat, 1.62. with such a number did the careful God 1.63. mark off the compassed weight, and thus the earth 1.64. received as many climes.—Such heat consume 1.65. the middle zone that none may dwell therein; 1.66. and two extremes are covered with deep snow; 1.67. and two are placed betwixt the hot and cold, 1.68. which mixed together give a temperate clime; 1.69. and over all the atmosphere suspend 1.70. with weight proportioned to the fiery sky, 1.71. exactly as the weight of earth compare 1.72. with weight of water. 1.74. to gather in the air and spread the clouds. 1.75. He fixed the thunders that disturb our souls, 1.76. and brought the lightning on destructive wind 1.77. that also waft the cold. Nor did the great 1.78. Artificer permit these mighty wind 1.79. to blow unbounded in the pathless skies, 1.80. but each discordant brother fixed in space, 1.81. although His power can scarce restrain their rage 1.82. to rend the universe. At His command 1.83. to far Aurora, Eurus took his way, 1.84. to Nabath, Persia , and that mountain range 1.85. first gilded by the dawn; and Zephyr's flight 1.86. was towards the evening star and peaceful shores, 1.87. warm with the setting sun; and Borea 1.88. invaded Scythia and the northern snows; 1.175. to winds unknown, and keels that long had stood 1.176. on lofty mountains pierced uncharted waves. 1.416. where through the clouds Parnassus ' summits twain 1.417. point upward to the stars, unmeasured height, 1.418. ave which the rolling billows covered all: 1.419. there in a small and fragile boat, arrived, 1.420. Deucalion and the consort of his couch, 1.421. prepared to worship the Corycian Nymphs, 1.422. the mountain deities, and Themis kind, 1.423. who in that age revealed in oracle 1.424. the voice of fate. As he no other lived 1.425. o good and just, as she no other feared 1.426. the Gods. 1.428. in ruin covered, swept with wasting waves, 1.429. and when he saw one man of myriads left, 1.430. one helpless woman left of myriads lone, 1.431. both innocent and worshiping the Gods, 1.432. he scattered all the clouds; he blew away 1.433. the great storms by the cold northwind. 1.435. the earth appeared to heaven and the skie 1.436. appeared to earth. The fury of the main 1.437. abated, for the Ocean ruler laid 1.554. felt heat ethereal from the glowing sun, 1.555. unnumbered species to the light she gave, 1.556. and gave to being many an ancient form, 1.557. or monster new created. Unwilling she 1.558. created thus enormous Python.—Thou 1.559. unheard of serpent spread so far athwart 1.560. the side of a vast mountain, didst fill with fear 1.561. the race of new created man. The God 1.562. that bears the bow (a weapon used till then 1.563. only to hunt the deer and agile goat) 1.564. destroyed the monster with a myriad darts, 1.565. and almost emptied all his quiver, till 1.566. envenomed gore oozed forth from livid wounds. 1.722. her face was hidden with encircling leaves.— 1.724. (For still, though changed, her slender form remained) 1.725. and with his right hand lingering on the trunk 1.726. he felt her bosom throbbing in the bark. 1.727. He clung to trunk and branch as though to twine. 1.728. His form with hers, and fondly kissed the wood 1.729. that shrank from every kiss. 1.731. “Although thou canst not be my bride, thou shalt 1.732. be called my chosen tree, and thy green leaves, 1.733. O Laurel! shall forever crown my brows, 1.734. be wreathed around my quiver and my lyre; 1.735. the Roman heroes shall be crowned with thee, 1.736. as long processions climb the Capitol 1.737. and chanting throngs proclaim their victories; 1.738. and as a faithful warden thou shalt guard 1.739. the civic crown of oak leaves fixed between 1.740. thy branches, and before Augustan gates. 1.741. And as my youthful head is never shorn, 1.742. o, also, shalt thou ever bear thy leave 1.743. unchanging to thy glory.,” 1.745. Phoebus Apollo, ended his lament, 1.746. and unto him the Laurel bent her boughs, 1.747. o lately fashioned; and it seemed to him 4.450. of finding wonders made his labour light. 7.413. the thirsty trenches; after which she poured 7.414. from rich carchesian goblets generous wine 9.666. of youthful manhood. Then shall Jupiter 9.667. let Hebe, guardian of ungathered days, 9.668. grant from the future to Callirhoe's sons, 9.669. the strength of manhood in their infancy. 9.670. Do not let their victorious father's death 9.671. be unavenged a long while. Jove prevailed 9.672. upon, will claim beforehand all the gift 9.673. of Hebe, who is his known daughter-in-law, 9.674. and his step-daughter, and with one act change 9.675. Callirhoe's beardless boys to men of size.” 9.676. When Themis, prophesying future days, 9.677. had said these words, the Gods of Heaven complained 9.678. because they also could not grant the gift 9.679. of youth to many others in this way. 9.680. Aurora wept because her husband had 9.681. white hair; and Ceres then bewailed the age 9.682. of her Iasion, grey and stricken old; 9.683. and Mulciber demanded with new life 9.684. his Erichthonius might again appear; 9.685. and Venus , thinking upon future days, 9.686. aid old Anchises' years must be restored. 9.688. until vexed with the clamor, Jupiter 9.689. implored, “If you can have regard for me, 9.690. consider the strange blessings you desire: 9.691. does any one of you believe he can 9.692. prevail against the settled will of Fate? 9.693. As Iolaus has returned by fate, 9.694. to those years spent by him; so by the Fate 9.695. Callirhoe's sons from infancy must grow 9.696. to manhood with no struggle on their part, 9.697. or force of their ambition. And you should 9.698. endure your fortune with contented minds: 9.699. I, also, must give all control to Fate. 9.701. I would not let advancing age break down 9.702. my own son Aeacus, nor bend his back 9.703. with weight of year; and Rhadamanthus should 9.704. retain an everlasting flower of youth, 9.705. together with my own son Minos, who 9.706. is now despised because of his great age, 9.707. o that his scepter has lost dignity.” 9.709. and none continued to complain, when they 9.710. aw Aeacus and Rhadamanthus old, 9.711. and Minos also, weary of his age. 9.712. And they remembered Minos in his prime, 9.713. had warred against great nations, till his name 9.714. if mentioned was a certain cause of fear. 9.715. But now, enfeebled by great age, he feared 9.716. Miletus , Deione's son, because 9.717. of his exultant youth and strength derived 9.718. from his great father Phoebus. And although 9.719. he well perceived Miletus ' eye was fixed 9.720. upon his throne, he did not dare to drive 9.721. him from his kingdom. 9.723. Miletus of his own accord did fly, 9.724. by swift ship, over to the Asian shore, 9.725. across the Aegean water, where he built 9.726. the city of his name. 9.727. Cyane, who 9.728. was known to be the daughter of the stream 9.729. Maeander , which with many a twist and turn 9.730. flows wandering there—Cyane said to be 9.731. indeed most beautiful, when known by him, 9.732. gave birth to two; a girl called Byblis, who 9.733. was lovely, and the brother Caunus—twins. 9.735. of every maiden must be within law. 9.736. Seized with a passion for her brother, she 9.737. loved him, descendant of Apollo, not 9.738. as sister loves a brother; not in such 9.739. a manner as the law of man permits. 9.741. to kiss him passionately, while her arm 9.742. were thrown around her brother's neck, and so 9.743. deceived herself. And, as the habit grew, 9.744. her sister-love degenerated, till 9.745. richly attired, she came to see her brother, 9.746. with all endeavors to attract his eye; 9.747. and anxious to be seen most beautiful, 9.748. he envied every woman who appeared 9.749. of rival beauty. But she did not know 9.750. or understand the flame, hot in her heart, 9.751. though she was agitated when she saw 9.752. the object of her swiftly growing love. 9.754. he hated to say brother, and she said, 9.755. “Do call me Byblis—never call me sister!” 9.756. And yet while feeling love so, when awake 9.757. he does not dwell upon impure desire; 9.758. but when dissolved in the soft arms of sleep, 9.759. he sees the very object of her love, 9.760. and blushing, dreams she is embraced by him, 9.761. till slumber has departed. For a time 9.762. he lies there silent, as her mind recall 9.763. the loved appearance of her lovely dream, 9.764. until her wavering heart, in grief exclaims:— 9.766. Ah wretched me! I cannot count it true. 9.767. And, if he were not my own brother, he 9.768. why is my fond heart tortured with this dream? 9.769. He is so handsome even to envious eyes, 9.770. it is not strange he has filled my fond heart; 9.771. o surely would be worthy of my love. 9.772. But it is my misfortune I am hi 9.773. own sister. Let me therefore strive, awake, 9.774. to stand with honor, but let sleep return 9.775. the same dream often to me.—There can be 9.776. no fear of any witness to a shade 9.777. which phantoms my delight.—O Cupid, swift 9.778. of love-wing with your mother, and O my 9.779. beloved Venus! wonderful the joy 9.780. of my experience in the transport. All 9.781. as if reality sustaining, lifted me 9.782. up to elysian pleasure, while in truth 9.783. I lay dissolving to my very marrow: 9.784. the pleasure was so brief, and Night, headlong 9.785. ped from me, envious of my coming joys. 9.787. how good a daughter I would prove to your 9.788. dear father, and how good a son would you 9.789. be to my father. If the Gods agreed, 9.790. then everything would be possessed by u 9.791. in common, but this must exclude ancestors. 9.792. For I should pray, compared with mine yours might 9.793. be quite superior. But, oh my love, 9.794. ome other woman by your love will be 9.795. a mother; but because, unfortunate, 9.796. my parents are the same as yours, you must 9.797. be nothing but a brother. Sorrows, then,

151. Julius Caesar, De Bello Gallico, 3.19.6, 6.13.4, 6.24.2-6.24.5 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •primitive” peoples\r\n, human sacrifice offered by, as a source for other authors on gauls and germans Found in books: Isaac, The invention of racism in classical antiquity (2004) 413, 414, 422

152. Philo of Alexandria, On The Contemplative Life, 13, 44, 9, 8 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 31

8. for as for the customs of the Egyptians, it is not creditable even to mention them, for they have introduced irrational beasts, and those not merely such as are domestic and tame, but even the most ferocious of wild beasts to share the honours of the gods, taking some out of each of the elements beneath the moon, as the lion from among the animals which live on the earth, the crocodile from among those which live in the water, the kite from such as traverse the air, and the Egyptian iris.

153. Ovid, Epistulae Ex Ponto, 1.51-1.52 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •theriomorphism, trademark institution of egypt, criticized by authors Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 35

154. Ovid, Ars Amatoria, 1.77 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •theriomorphism, trademark institution of egypt, criticized by authors Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 205

1.77. Nec fuge linigerae Memphitica templa iuvencae:

1.77. The cruel father urging his commands.

155. Ovid, Amores, 1.13, 3.12 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •death of the author Found in books: Pandey, The Poetics of Power in Augustan Rome (2018) 19, 20

156. Philo of Alexandria, Against Flaccus, 1, 10-19, 2, 20-29, 3, 30-39, 4, 40-44, 46-49, 5, 50-59, 6, 60-69, 7, 70-79, 8, 80-89, 9, 90-96, 45 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 40

45. for it was sufficiently evident that the report about the destruction of the synagogues, which took its rise in Alexandria would be immediately spread over all the districts of Egypt, and would extend from that country to the east and to the oriental nations, and from the borders of the land in the other direction, and from the Mareotic district which is the frontier of Libya, towards the setting of the sun and the western nations. For no one country can contain the whole Jewish nation, by reason of its populousness;

157. Nicolaus of Damascus, Fragments, f77a (1st cent. BCE - missingth cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 214

158. Philo of Alexandria, On The Embassy To Gaius, 139, 162-164, 166-175, 338 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 40

338. And he was intending to do this while on his voyage along the coast during the period which he had allotted for his sojourn in Egypt. For an indescribable desire occupied his mind to see Alexandria, to which he was eager to go with all imaginable haste, and when he had arrived there he intended to remain a considerable time, urging that the deification about which he was so anxious, might easily be originated and carried to a great height in that city above all others, and then that it would be a model to all other cities of the adoration to which he was entitled, inasmuch as it was the greatest of all the cities of the east, and built in the finest situation in the world. For all inferior men and nations are eager to imitate great men and great states.

159. Vitruvius Pollio, On Architecture, 6.1.4, 6.2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •primitive” peoples\r\n, human sacrifice offered by, as a source for other authors on gauls and germans •logos, logoi, influential author of the nile and egypt Found in books: Isaac, The invention of racism in classical antiquity (2004) 417; Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 13

6.1.4. 4. Those who live near the equator, and are exactly under the sun's course, are, owing to its power, low in stature, of dark complexion, with curling hair, black eyes, weak legs, deficient in quantity of blood. And this deficiency of blood makes them timid when opposed in battle, but they bear excessive heat and fevers without fear, because their limbs are nourished by heat. Those, however, born in northern countries are timid and weak when attacked by fever, but from their sanguineous habit of body more courageous in battle.

160. Philo of Alexandria, Allegorical Interpretation, 2.60, 2.96, 3.18, 3.245 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression •moses, author of the torah •athenaeus (author), motion, verbs of Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 187; Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 215, 224

161. Vergil, Georgics, 3.28-3.29 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •theriomorphism, trademark institution of egypt, criticized by authors Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 31

3.28. atque hic undantem bello magnumque fluentem 3.29. Nilum ac navali surgentis aere columnas.

3.28. Whilst I, my head with stripped green olive crowned, 3.29. Will offer gifts. Even 'tis present joy

162. Vergil, Aeneis, 6.14-6.41, 6.752-6.892, 8.608-8.731 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •death of the author •theriomorphism, trademark institution of egypt, criticized by authors Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 30, 31, 200; Pandey, The Poetics of Power in Augustan Rome (2018) 18

6.14. Daedalus, ut fama est, fugiens Minoïa regna, 6.15. praepetibus pennis ausus se credere caelo, 6.16. insuetum per iter gelidas enavit ad Arctos, 6.17. Chalcidicaque levis tandem super adstitit arce. 6.18. Redditus his primum terris, tibi, Phoebe, sacravit 6.19. remigium alarum, posuitque immania templa. 6.20. In foribus letum Androgeo: tum pendere poenas 6.21. Cecropidae iussi—miserum!—septena quotannis 6.22. corpora natorum; stat ductis sortibus urna. 6.23. Contra elata mari respondet Gnosia tellus: 6.24. hic crudelis amor tauri, suppostaque furto 6.25. Pasiphaë, mixtumque genus prolesque biformis 6.26. Minotaurus inest, Veneris monumenta nefandae; 6.27. hic labor ille domus et inextricabilis error; 6.28. magnum reginae sed enim miseratus amorem 6.29. Daedalus ipse dolos tecti ambagesque resolvit, 6.30. caeca regens filo vestigia. Tu quoque magnam 6.31. partem opere in tanto, sineret dolor, Icare, haberes. 6.32. Bis conatus erat casus effingere in auro; 6.33. bis patriae cecidere manus. Quin protinus omnia 6.34. perlegerent oculis, ni iam praemissus Achates 6.35. adforet, atque una Phoebi Triviaeque sacerdos, 6.36. Deiphobe Glauci, fatur quae talia regi: 6.37. Non hoc ista sibi tempus spectacula poscit; 6.38. nunc grege de intacto septem mactare iuvencos 6.40. Talibus adfata Aenean (nec sacra morantur 6.41. iussa viri), Teucros vocat alta in templa sacerdos. 6.752. Dixerat Anchises, natumque unaque Sibyllam 6.753. conventus trahit in medios turbamque sotem, 6.754. et tumulum capit, unde omnes longo ordine possit 6.755. adversos legere, et venientum discere vultus. 6.756. Nunc age, Dardaniam prolem quae deinde sequatur 6.757. gloria, qui maneant Itala de gente nepotes, 6.758. inlustris animas nostrumque in nomen ituras, 6.759. expediam dictis, et te tua fata docebo. 6.760. Ille, vides, pura iuvenis qui nititur hasta, 6.761. proxuma sorte tenet lucis loca, primus ad auras 6.762. aetherias Italo commixtus sanguine surget, 6.763. silvius, Albanum nomen, tua postuma proles, 6.764. quem tibi longaevo serum Lavinia coniunx 6.765. educet silvis regem regumque parentem, 6.766. unde genus Longa nostrum dominabitur Alba. 6.767. Proxumus ille Procas, Troianae gloria gentis, 6.768. et Capys, et Numitor, et qui te nomine reddet 6.769. Silvius Aeneas, pariter pietate vel armis 6.770. egregius, si umquam regdam acceperit Albam. 6.771. Qui iuvenes! Quantas ostentant, aspice, vires, 6.772. atque umbrata gerunt civili tempora quercu! 6.773. Hi tibi Nomentum et Gabios urbemque Fidenam, 6.774. hi Collatinas imponent montibus arces, 6.775. Pometios Castrumque Inui Bolamque Coramque. 6.776. Haec tum nomina erunt, nunc sunt sine nomine terrae. 6.777. Quin et avo comitem sese Mavortius addet 6.778. Romulus, Assaraci quem sanguinis Ilia mater 6.779. educet. Viden, ut geminae stant vertice cristae, 6.780. et pater ipse suo superum iam signat honore? 6.781. En, huius, nate, auspiciis illa incluta Roma 6.782. imperium terris, animos aequabit Olympo, 6.783. septemque una sibi muro circumdabit arces, 6.784. felix prole virum: qualis Berecyntia mater 6.785. invehitur curru Phrygias turrita per urbes, 6.786. laeta deum partu, centum complexa nepotes, 6.787. omnes caelicolas, omnes supera alta tenentes. 6.788. Huc geminas nunc flecte acies, hanc aspice gentem 6.789. Romanosque tuos. Hic Caesar et omnis Iuli 6.790. progenies magnum caeli ventura sub axem. 6.791. Hic vir, hic est, tibi quem promitti saepius audis, 6.792. Augustus Caesar, Divi genus, aurea condet 6.793. saecula qui rursus Latio regnata per arva 6.794. Saturno quondam, super et Garamantas et Indos 6.795. proferet imperium: iacet extra sidera tellus, 6.796. extra anni solisque vias, ubi caelifer Atlas 6.797. axem umero torquet stellis ardentibus aptum. 6.798. Huius in adventum iam nunc et Caspia regna 6.799. responsis horrent divom et Maeotia tellus, 6.800. et septemgemini turbant trepida ostia Nili. 6.801. Nec vero Alcides tantum telluris obivit, 6.802. fixerit aeripedem cervam licet, aut Erymanthi 6.803. pacarit nemora, et Lernam tremefecerit arcu; 6.804. nec, qui pampineis victor iuga flectit habenis, 6.805. Liber, agens celso Nysae de vertice tigres. 6.806. Et dubitamus adhuc virtute extendere vires, 6.807. aut metus Ausonia prohibet consistere terra? 6.808. Quis procul ille autem ramis insignis olivae 6.809. sacra ferens? Nosco crines incanaque menta 6.810. regis Romani, primus qui legibus urbem 6.811. fundabit, Curibus parvis et paupere terra 6.812. missus in imperium magnum. Cui deinde subibit, 6.813. otia qui rumpet patriae residesque movebit 6.814. Tullus in arma viros et iam desueta triumphis 6.815. agmina. Quem iuxta sequitur iactantior Ancus, 6.816. nunc quoque iam nimium gaudens popularibus auris. 6.817. Vis et Tarquinios reges, animamque superbam 6.818. ultoris Bruti, fascesque videre receptos? 6.819. Consulis imperium hic primus saevasque secures 6.820. accipiet, natosque pater nova bella moventes 6.821. ad poenam pulchra pro libertate vocabit. 6.822. Infelix, utcumque ferent ea facta minores, 6.823. vincet amor patriae laudumque immensa cupido. 6.824. Quin Decios Drusosque procul saevumque securi 6.825. aspice Torquatum et referentem signa Camillum. 6.826. Illae autem, paribus quas fulgere cernis in armis, 6.827. concordes animae nunc et dum nocte premuntur, 6.828. heu quantum inter se bellum, si lumina vitae 6.829. attigerint, quantas acies stragemque ciebunt! 6.830. Aggeribus socer Alpinis atque arce Monoeci 6.831. descendens, gener adversis instructus Eois. 6.832. Ne, pueri, ne tanta animis adsuescite bella, 6.833. neu patriae validas in viscera vertite vires; 6.834. tuque prior, tu parce, genus qui ducis Olympo, 6.835. proice tela manu, sanguis meus!— 6.836. Ille triumphata Capitolia ad alta Corintho 6.837. victor aget currum, caesis insignis Achivis. 6.838. Eruet ille Argos Agamemnoniasque Mycenas, 6.839. ipsumque Aeaciden, genus armipotentis Achilli, 6.840. ultus avos Troiae, templa et temerata Minervae. 6.841. Quis te, magne Cato, tacitum, aut te, Cosse, relinquat? 6.842. Quis Gracchi genus, aut geminos, duo fulmina belli, 6.843. Scipiadas, cladem Libyae, parvoque potentem 6.844. Fabricium vel te sulco Serrane, serentem? 6.845. quo fessum rapitis, Fabii? Tu Maxumus ille es, 6.846. unus qui nobis cunctando restituis rem. 6.847. Excudent alii spirantia mollius aera, 6.848. credo equidem, vivos ducent de marmore voltus, 6.849. orabunt causas melius, caelique meatus 6.850. describent radio, et surgentia sidera dicent: 6.851. tu regere imperio populos, Romane, memento; 6.852. hae tibi erunt artes; pacisque imponere morem, 6.853. parcere subiectis, et debellare superbos. 6.854. Sic pater Anchises, atque haec mirantibus addit: 6.855. Aspice, ut insignis spoliis Marcellus opimis 6.856. ingreditur, victorque viros supereminet omnes! 6.857. Hic rem Romanam, magno turbante tumultu, 6.858. sistet, eques sternet Poenos Gallumque rebellem, 6.859. tertiaque arma patri suspendet capta Quirino. 6.860. Atque hic Aeneas; una namque ire videbat 6.861. egregium forma iuvenem et fulgentibus armis, 6.862. sed frons laeta parum, et deiecto lumina voltu: 6.863. Quis, pater, ille, virum qui sic comitatur euntem? 6.864. Filius, anne aliquis magna de stirpe nepotum? 6.865. Quis strepitus circa comitum! Quantum instar in ipso! 6.866. Sed nox atra caput tristi circumvolat umbra. 6.867. Tum pater Anchises, lacrimis ingressus obortis: 6.868. O gnate, ingentem luctum ne quaere tuorum; 6.869. ostendent terris hunc tantum fata, neque ultra 6.870. esse sinent. Nimium vobis Romana propago 6.871. visa potens, Superi, propria haec si dona fuissent. 6.872. Quantos ille virum magnam Mavortis ad urbem 6.873. campus aget gemitus, vel quae, Tiberine, videbis 6.874. funera, cum tumulum praeterlabere recentem! 6.875. Nec puer Iliaca quisquam de gente Latinos 6.876. in tantum spe tollet avos, nec Romula quondam 6.877. ullo se tantum tellus iactabit alumno. 6.878. Heu pietas, heu prisca fides, invictaque bello 6.879. dextera! Non illi se quisquam impune tulisset 6.880. obvius armato, seu cum pedes iret in hostem, 6.881. seu spumantis equi foderet calcaribus armos. 6.882. Heu, miserande puer, si qua fata aspera rumpas, 6.883. tu Marcellus eris. Manibus date lilia plenis, 6.884. purpureos spargam flores, animamque nepotis 6.885. his saltem adcumulem donis, et fungar ii 6.886. munere—Sic tota passim regione vagantur 6.887. aëris in campis latis, atque omnia lustrant. 6.888. Quae postquam Anchises natum per singula duxit, 6.889. incenditque animum famae venientis amore, 6.890. exin bella viro memorat quae deinde gerenda, 6.891. Laurentisque docet populos urbemque Latini, 6.892. et quo quemque modo fugiatque feratque laborem. 8.608. At Venus aetherios inter dea candida nimbos 8.609. dona ferens aderat; natumque in valle reducta 8.610. ut procul egelido secretum flumine vidit, 8.611. talibus adfata est dictis seque obtulit ultro: 8.612. En perfecta mei promissa coniugis arte 8.613. munera, ne mox aut Laurentis, nate, superbos 8.614. aut acrem dubites in proelia poscere Turnum. 8.615. Dixit et amplexus nati Cytherea petivit, 8.616. arma sub adversa posuit radiantia quercu. 8.617. Ille, deae donis et tanto laetus honore, 8.618. expleri nequit atque oculos per singula volvit 8.619. miraturque interque manus et bracchia versat 8.620. terribilem cristis galeam flammasque vomentem 8.621. fatiferumque ensem, loricam ex aere rigentem 8.622. sanguineam ingentem, qualis cum caerula nubes 8.623. solis inardescit radiis longeque refulget; 8.624. tum levis ocreas electro auroque recocto 8.625. hastamque et clipei non enarrabile textum. 8.626. Illic res Italas Romanorumque triumphos 8.627. haud vatum ignarus venturique inscius aevi 8.628. fecerat ignipotens, illic genus omne futurae 8.629. stirpis ab Ascanio. pugnataque in ordine bella. 8.630. Fecerat et viridi fetam Mavortis in antro 8.631. procubuisse lupam, geminos huic ubera circum 8.632. ludere pendentis pueros et lambere matrem 8.633. impavidos, illam tereti cervice reflexa 8.634. mulcere alternos et corpora fingere lingua. 8.635. Nec procul hinc Romam et raptas sine more Sabinas 8.636. consessu caveae magnis circensibus actis 8.637. addiderat subitoque novum consurgere bellum 8.638. Romulidis Tatioque seni Curibusque severis. 8.639. Post idem inter se posito certamine reges 8.640. armati Iovis ante aram paterasque tenentes 8.641. stabant et caesa iungebant foedera porca. 8.642. Haud procul inde citae Mettum in diversa quadrigae 8.643. distulerant, at tu dictis, Albane, maneres, 8.644. raptabatque viri mendacis viscera Tullus 8.645. per silvam, et sparsi rorabant sanguine vepres. 8.646. Nec non Tarquinium eiectum Porsenna iubebat 8.647. accipere ingentique urbem obsidione premebat: 8.648. Aeneadae in ferrum pro libertate ruebant. 8.649. Illum indigti similem similemque miti 8.650. aspiceres, pontem auderet quia vellere Cocles 8.651. et fluvium vinclis innaret Cloelia ruptis. 8.652. In summo custos Tarpeiae Manlius arcis 8.653. stabat pro templo et Capitolia celsa tenebat, 8.654. Romuleoque recens horrebat regia culmo. 8.655. Atque hic auratis volitans argenteus anser 8.656. porticibus Gallos in limine adesse canebat. 8.657. Galli per dumos aderant arcemque tenebant, 8.658. defensi tenebris et dono noctis opacae: 8.659. aurea caesaries ollis atque aurea vestis, 8.660. virgatis lucent sagulis, tum lactea colla 8.661. auro innectuntur, duo quisque Alpina coruscant 8.662. gaesa manu, scutis protecti corpora longis. 8.663. Hic exsultantis Salios nudosque Lupercos 8.664. lanigerosque apices et lapsa ancilia caelo 8.665. extuderat, castae ducebant sacra per urbem 8.666. pilentis matres in mollibus. Hinc procul addit 8.667. Tartareas etiam sedes, alta ostia Ditis, 8.668. et scelerum poenas et te, Catilina, minaci 8.669. pendentem scopulo Furiarumque ora trementem, 8.670. secretosque pios, his dantem iura Catonem. 8.671. Haec inter tumidi late maris ibat imago 8.672. aurea, sed fluctu spumabant caerula cano; 8.673. et circum argento clari delphines in orbem 8.674. aequora verrebant caudis aestumque secabant. 8.675. In medio classis aeratas, Actia bella, 8.676. cernere erat, totumque instructo Marte videres 8.677. fervere Leucaten auroque effulgere fluctus. 8.678. Hinc Augustus agens Italos in proelia Caesar 8.679. cum patribus populoque, penatibus et magnis dis, 8.680. stans celsa in puppi; geminas cui tempora flammas 8.681. laeta vomunt patriumque aperitur vertice sidus. 8.682. Parte alia ventis et dis Agrippa secundis 8.683. arduus agmen agens; cui, belli insigne superbum, 8.684. tempora navali fulgent rostrata corona. 8.685. Hinc ope barbarica variisque Antonius armis, 8.686. victor ab Aurorae populis et litore rubro, 8.687. Aegyptum viresque Orientis et ultima secum 8.688. Bactra vehit, sequiturque (nefas) Aegyptia coniunx. 8.689. Una omnes ruere, ac totum spumare reductis 8.690. convolsum remis rostrisque tridentibus aequor. 8.691. alta petunt: pelago credas innare revolsas 8.692. Cycladas aut montis concurrere montibus altos, 8.693. tanta mole viri turritis puppibus instant. 8.694. stuppea flamma manu telisque volatile ferrum 8.695. spargitur, arva nova Neptunia caede rubescunt. 8.696. Regina in mediis patrio vocat agmina sistro 8.697. necdum etiam geminos a tergo respicit anguis. 8.698. omnigenumque deum monstra et latrator Anubis 8.699. contra Neptunum et Venerem contraque Minervam 8.700. tela tenent. Saevit medio in certamine Mavors 8.701. caelatus ferro tristesque ex aethere Dirae, 8.702. et scissa gaudens vadit Discordia palla, 8.703. quam cum sanguineo sequitur Bellona flagello. 8.704. Actius haec cernens arcum tendebat Apollo 8.705. desuper: omnis eo terrore Aegyptus et Indi, 8.706. omnis Arabs, omnes vertebant terga Sabaei. 8.707. Ipsa videbatur ventis regina vocatis 8.708. vela dare et laxos iam iamque inmittere funis. 8.709. Illam inter caedes pallentem morte futura 8.710. fecerat Ignipotens undis et Iapyge ferri, 8.711. contra autem magno maerentem corpore Nilum 8.712. pandentemque sinus et tota veste vocantem 8.713. caeruleum in gremium latebrosaque flumina victos. 8.714. At Caesar, triplici invectus Romana triumpho 8.715. moenia, dis Italis votum inmortale sacrabat, 8.716. maxuma tercentum totam delubra per urbem. 8.717. Laetitia ludisque viae plausuque fremebant; 8.718. omnibus in templis matrum chorus, omnibus arae; 8.719. ante aras terram caesi stravere iuvenci. 8.720. Ipse, sedens niveo candentis limine Phoebi, 8.721. dona recognoscit populorum aptatque superbis 8.722. postibus; incedunt victae longo ordine gentes, 8.723. quam variae linguis, habitu tam vestis et armis. 8.724. Hic Nomadum genus et discinctos Mulciber Afros, 8.725. hic Lelegas Carasque sagittiferosque Gelonos 8.726. finxerat; Euphrates ibat iam mollior undis, 8.727. extremique hominum Morini, Rhenusque bicornis, 8.728. indomitique Dahae, et pontem indignatus Araxes. 8.729. Talia per clipeum Volcani, dona parentis, 8.730. miratur rerumque ignarus imagine gaudet, 8.731. attollens umero famamque et fata nepotum.

6.14. The templed hill where lofty Phoebus reigns, 6.15. And that far-off, inviolable shrine 6.16. of dread Sibylla, in stupendous cave, 6.17. O'er whose deep soul the god of Delos breathes 6.18. Prophetic gifts, unfolding things to come. 6.20. Here Daedalus, the ancient story tells, 6.21. Escaping Minos' power, and having made 6.22. Hazard of heaven on far-mounting wings, 6.23. Floated to northward, a cold, trackless way, 6.24. And lightly poised, at last, o'er Cumae 's towers. 6.25. Here first to earth come down, he gave to thee 6.26. His gear of wings, Apollo! and ordained 6.27. Vast temples to thy name and altars fair. 6.28. On huge bronze doors Androgeos' death was done; 6.29. And Cecrops' children paid their debt of woe, 6.30. Where, seven and seven,—0 pitiable sight!— 6.31. The youths and maidens wait the annual doom, 6.32. Drawn out by lot from yonder marble urn. 6.33. Beyond, above a sea, lay carven Crete :— 6.34. The bull was there; the passion, the strange guile; 6.35. And Queen Pasiphae's brute-human son, 6.36. The Minotaur—of monstrous loves the sign. 6.37. Here was the toilsome, labyrinthine maze, 6.38. Where, pitying love-lorn Ariadne's tears, 6.39. The crafty Daedalus himself betrayed 6.40. The secret of his work; and gave the clue 6.41. To guide the path of Theseus through the gloom. 6.752. Came on my view; their hands made stroke at Heaven 6.753. And strove to thrust Jove from his seat on high. 6.754. I saw Salmoneus his dread stripes endure, 6.755. Who dared to counterfeit Olympian thunder 6.756. And Jove's own fire. In chariot of four steeds, 6.757. Brandishing torches, he triumphant rode 6.758. Through throngs of Greeks, o'er Elis ' sacred way, 6.759. Demanding worship as a god. 0 fool! 6.760. To mock the storm's inimitable flash— 6.761. With crash of hoofs and roll of brazen wheel! 6.762. But mightiest Jove from rampart of thick cloud 6.763. Hurled his own shaft, no flickering, mortal flame, 6.764. And in vast whirl of tempest laid him low. 6.765. Next unto these, on Tityos I looked, 6.766. Child of old Earth, whose womb all creatures bears: 6.767. Stretched o'er nine roods he lies; a vulture huge 6.768. Tears with hooked beak at his immortal side, 6.769. Or deep in entrails ever rife with pain 6.770. Gropes for a feast, making his haunt and home 6.771. In the great Titan bosom; nor will give 6.772. To ever new-born flesh surcease of woe. 6.773. Why name Ixion and Pirithous, 6.774. The Lapithae, above whose impious brows 6.775. A crag of flint hangs quaking to its fall, 6.776. As if just toppling down, while couches proud, 6.777. Propped upon golden pillars, bid them feast 6.778. In royal glory: but beside them lies 6.779. The eldest of the Furies, whose dread hands 6.780. Thrust from the feast away, and wave aloft 6.781. A flashing firebrand, with shrieks of woe. 6.782. Here in a prison-house awaiting doom 6.783. Are men who hated, long as life endured, 6.784. Their brothers, or maltreated their gray sires, 6.785. Or tricked a humble friend; the men who grasped 6.786. At hoarded riches, with their kith and kin 6.787. Not sharing ever—an unnumbered throng; 6.788. Here slain adulterers be; and men who dared 6.789. To fight in unjust cause, and break all faith 6.790. With their own lawful lords. Seek not to know 6.791. What forms of woe they feel, what fateful shape 6.792. of retribution hath o'erwhelmed them there. 6.793. Some roll huge boulders up; some hang on wheels, 6.794. Lashed to the whirling spokes; in his sad seat 6.795. Theseus is sitting, nevermore to rise; 6.796. Unhappy Phlegyas uplifts his voice 6.797. In warning through the darkness, calling loud, 6.798. ‘0, ere too late, learn justice and fear God!’ 6.799. Yon traitor sold his country, and for gold 6.800. Enchained her to a tyrant, trafficking 6.801. In laws, for bribes enacted or made void; 6.802. Another did incestuously take 6.803. His daughter for a wife in lawless bonds. 6.804. All ventured some unclean, prodigious crime; 6.805. And what they dared, achieved. I could not tell, 6.806. Not with a hundred mouths, a hundred tongues, 6.807. Or iron voice, their divers shapes of sin, 6.809. So spake Apollo's aged prophetess. 6.810. “Now up and on!” she cried. “Thy task fulfil! 6.811. We must make speed. Behold yon arching doors 6.812. Yon walls in furnace of the Cyclops forged! 6.813. 'T is there we are commanded to lay down 6.814. Th' appointed offering.” So, side by side, 6.815. Swift through the intervening dark they strode, 6.816. And, drawing near the portal-arch, made pause. 6.817. Aeneas, taking station at the door, 6.818. Pure, lustral waters o'er his body threw, 6.820. Now, every rite fulfilled, and tribute due 6.821. Paid to the sovereign power of Proserpine, 6.822. At last within a land delectable 6.823. Their journey lay, through pleasurable bowers 6.824. of groves where all is joy,—a blest abode! 6.825. An ampler sky its roseate light bestows 6.826. On that bright land, which sees the cloudless beam 6.827. of suns and planets to our earth unknown. 6.828. On smooth green lawns, contending limb with limb, 6.829. Immortal athletes play, and wrestle long 6.830. 'gainst mate or rival on the tawny sand; 6.831. With sounding footsteps and ecstatic song, 6.832. Some thread the dance divine: among them moves 6.833. The bard of Thrace, in flowing vesture clad, 6.834. Discoursing seven-noted melody, 6.835. Who sweeps the numbered strings with changeful hand, 6.836. Or smites with ivory point his golden lyre. 6.837. Here Trojans be of eldest, noblest race, 6.838. Great-hearted heroes, born in happier times, 6.839. Ilus, Assaracus, and Dardanus, 6.840. Illustrious builders of the Trojan town. 6.841. Their arms and shadowy chariots he views, 6.842. And lances fixed in earth, while through the fields 6.843. Their steeds without a bridle graze at will. 6.844. For if in life their darling passion ran 6.845. To chariots, arms, or glossy-coated steeds, 6.846. The self-same joy, though in their graves, they feel. 6.847. Lo! on the left and right at feast reclined 6.848. Are other blessed souls, whose chorus sings 6.849. Victorious paeans on the fragrant air 6.850. of laurel groves; and hence to earth outpours 6.851. Eridanus, through forests rolling free. 6.852. Here dwell the brave who for their native land 6.853. Fell wounded on the field; here holy priests 6.854. Who kept them undefiled their mortal day; 6.855. And poets, of whom the true-inspired song 6.856. Deserved Apollo's name; and all who found 6.857. New arts, to make man's life more blest or fair; 6.858. Yea! here dwell all those dead whose deeds bequeath 6.859. Deserved and grateful memory to their kind. 6.860. And each bright brow a snow-white fillet wears. 6.861. Unto this host the Sibyl turned, and hailed 6.862. Musaeus, midmost of a numerous throng, 6.863. Who towered o'er his peers a shoulder higher: 6.864. “0 spirits blest! 0 venerable bard! 6.865. Declare what dwelling or what region holds 6.866. Anchises, for whose sake we twain essayed 6.867. Yon passage over the wide streams of hell.” 6.868. And briefly thus the hero made reply: 6.869. “No fixed abode is ours. In shadowy groves 6.870. We make our home, or meadows fresh and fair, 6.871. With streams whose flowery banks our couches be. 6.872. But you, if thitherward your wishes turn, 6.873. Climb yonder hill, where I your path may show.” 6.874. So saying, he strode forth and led them on, 6.875. Till from that vantage they had prospect fair 6.876. of a wide, shining land; thence wending down, 6.877. They left the height they trod; for far below 6.878. Father Anchises in a pleasant vale 6.879. Stood pondering, while his eyes and thought surveyed 6.880. A host of prisoned spirits, who there abode 6.881. Awaiting entrance to terrestrial air. 6.882. And musing he reviewed the legions bright 6.883. of his own progeny and offspring proud— 6.884. Their fates and fortunes, virtues and great deeds. 6.885. Soon he discerned Aeneas drawing nigh 6.886. o'er the green slope, and, lifting both his hands 6.887. In eager welcome, spread them swiftly forth. 6.888. Tears from his eyelids rained, and thus he spoke: 6.889. “Art here at last? Hath thy well-proven love 6.890. of me thy sire achieved yon arduous way? 6.891. Will Heaven, beloved son, once more allow 6.892. That eye to eye we look? and shall I hear 8.608. ummoned Evander. From his couch arose 8.609. the royal sire, and o'er his aged frame 8.610. a tunic threw, tying beneath his feet 8.611. the Tuscan sandals: an Arcadian sword, 8.612. girt at his left, was over one shoulder slung, 8.613. his cloak of panther trailing from behind. 8.614. A pair of watch-dogs from the lofty door 8.615. ran close, their lord attending, as he sought 8.616. his guest Aeneas; for his princely soul 8.617. remembered faithfully his former word, 8.618. and promised gift. Aeneas with like mind 8.619. was stirring early. King Evander's son 8.620. Pallas was at his side; Achates too 8.621. accompanied his friend. All these conjoin 8.622. in hand-clasp and good-morrow, taking seats 8.623. in midcourt of the house, and give the hour 8.625. “Great leader of the Teucrians, while thy life 8.626. in safety stands, I call not Trojan power 8.627. vanquished or fallen. But to help thy war 8.628. my small means match not thy redoubled name. 8.629. Yon Tuscan river is my bound. That way 8.630. Rutulia thrusts us hard and chafes our wall 8.631. with loud, besieging arms. But I propose 8.632. to league with thee a numerous array 8.633. of kings and mighty tribes, which fortune strange 8.634. now brings to thy defence. Thou comest here 8.635. because the Fates intend. Not far from ours 8.636. a city on an ancient rock is seen, 8.637. Agylla, which a warlike Lydian clan 8.638. built on the Tuscan hills. It prospered well 8.639. for many a year, then under the proud yoke 8.640. of King Mezentius it came and bore 8.641. his cruel sway. Why tell the loathsome deeds 8.642. and crimes unspeakable the despot wrought? 8.643. May Heaven requite them on his impious head 8.644. and on his children! For he used to chain 8.645. dead men to living, hand on hand was laid 8.646. and face on face,—torment incredible! 8.647. Till, locked in blood-stained, horrible embrace, 8.648. a lingering death they found. But at the last 8.649. his people rose in furious despair, 8.650. and while he blasphemously raged, assailed 8.651. his life and throne, cut down his guards 8.652. and fired his regal dwellings; he, the while, 8.653. escaped immediate death and fied away 8.654. to the Rutulian land, to find defence 8.655. in Turnus hospitality. To-day 8.656. Etruria, to righteous anger stirred, 8.657. demands with urgent arms her guilty King. 8.658. To their large host, Aeneas, I will give 8.659. an added strength, thyself. For yonder shores 8.660. re-echo with the tumult and the cry 8.661. of ships in close array; their eager lords 8.662. are clamoring for battle. But the song 8.663. of the gray omen-giver thus declares 8.664. their destiny: ‘O goodly princes born 8.665. of old Maeonian lineage! Ye that are 8.666. the bloom and glory of an ancient race, 8.667. whom just occasions now and noble rage 8.668. enflame against Mezentius your foe, 8.669. it is decreed that yonder nation proud 8.670. hall never submit to chiefs Italian-born. 8.671. Seek ye a king from far!’ So in the field 8.672. inert and fearful lies Etruria's force, 8.673. disarmed by oracles. Their Tarchon sent 8.674. envoys who bore a sceptre and a crown 8.675. even to me, and prayed I should assume 8.676. the sacred emblems of Etruria's king, 8.677. and lead their host to war. But unto me 8.678. cold, sluggish age, now barren and outworn, 8.679. denies new kingdoms, and my slow-paced powers 8.680. run to brave deeds no more. Nor could I urge 8.681. my son, who by his Sabine mother's line 8.682. is half Italian-born. Thyself art he, 8.683. whose birth illustrious and manly prime 8.684. fate favors and celestial powers approve. 8.685. Therefore go forth, O bravest chief and King 8.686. of Troy and Italy ! To thee I give 8.687. the hope and consolation of our throne, 8.688. pallas, my son, and bid him find in thee 8.689. a master and example, while he learns 8.690. the soldier's arduous toil. With thy brave deeds 8.691. let him familiar grow, and reverence thee 8.692. with youthful love and honor. In his train 8.693. two hundred horsemen of Arcadia, 8.694. our choicest men-at-arms, shall ride; and he 8.695. in his own name an equal band shall bring 8.696. to follow only thee.” Such the discourse. 8.697. With meditative brows and downcast eyes 8.698. Aeneas and Achates, sad at heart, 8.699. mused on unnumbered perils yet to come. 8.700. But out of cloudless sky Cythera's Queen 8.701. gave sudden signal: from th' ethereal dome 8.702. a thunder-peal and flash of quivering fire 8.703. tumultuous broke, as if the world would fall, 8.704. and bellowing Tuscan trumpets shook the air. 8.705. All eyes look up. Again and yet again 8.706. crashed the terrible din, and where the sky 8.707. looked clearest hung a visionary cloud, 8.708. whence through the brightness blazed resounding arms. 8.709. All hearts stood still. But Troy 's heroic son 8.710. knew that his mother in the skies redeemed 8.711. her pledge in sound of thunder: so he cried, 8.712. “Seek not, my friend, seek not thyself to read 8.713. the meaning of the omen. 'T is to me 8.714. Olympus calls. My goddess-mother gave 8.715. long since her promise of a heavenly sign 8.716. if war should burst; and that her power would bring 8.717. a panoply from Vulcan through the air, 8.718. to help us at our need. Alas, what deaths 8.719. over Laurentum's ill-starred host impend! 8.720. O Turnus, what a reckoning thou shalt pay 8.721. to me in arms! O Tiber, in thy wave 8.722. what helms and shields and mighty soldiers slain 8.723. hall in confusion roll! Yea, let them lead 8.725. He said: and from the lofty throne uprose. 8.726. Straightway he roused anew the slumbering fire 8.727. acred to Hercules, and glad at heart 8.728. adored, as yesterday, the household gods 8.729. revered by good Evander, at whose side 8.730. the Trojan company made sacrifice 8.731. of chosen lambs, with fitting rites and true.

163. Horace, Odes, 1.37 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •theriomorphism, trademark institution of egypt, criticized by authors Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 31

1.37. THE SIMPLE MYRTLE My child, how I hate Persian ostentation, garlands twined around lime-tree bark displease me: forget your chasing, to find all the places where late roses fade. You’re eager, take care, that nothing enhances the simple myrtle: it’s not only you that it Graces, the servant, but me as I drink, beneath the dark vine.

164. Philo of Alexandria, Questions On Genesis, 2.66 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •moses, author of the torah Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 116

165. Philo of Alexandria, That God Is Unchangeable, 58, 66 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 237

66. For what man is his senses would say to a patient under his care, "My good man, you shall have the knife applied to you, and cautery, and your limbs shall be amputated," even if such things were absolutely necessary to be endured? No man on earth would say so. For if he did, his patient would sink in his heart before the operations could be performed, and so receiving another disease in his soul, more grievous than that already existing in his body, he would resolutely renounce the cure; but if, on the other hand, through the deceit of the physician he is led to form a contrary expectation, he will submit to everything with a patient spirit, even though the means of his salvation may be most painful.

166. Philo of Alexandria, That Every Good Person Is Free, 22 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •cleanthes, as author of the hymn Found in books: Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 25

167. Philo of Alexandria, On The Life of Moses, 1.4, 2.161 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •moses, author of the torah •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 92; Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 224

1.4. But I disregard the envious disposition of these men, and shall proceed to narrate the events which befell him, having learnt them both from those sacred scriptures which he has left as marvellous memorials of his wisdom, and having also heard many things from the elders of my nation, for I have continually connected together what I have heard with what I have read, and in this way I look upon it that I am acquainted with the history of his life more accurately than other people. 2.161. When Moses had gone up into the neighbouring mountain and had remained several days alone with God, the fickle-minded among the people, thinking that his absence was a favourable opportunity, as if they had no longer any ruler at all, rushed unrestrainedly to impiety, and, forgetting the holiness of the living God, became eager imitators of the Egyptian inventions.

168. Philo of Alexandria, On The Cherubim, 96 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 237

96. And if any one of the beasts, to be sacrificed, is found to be not perfect and entire, it is driven out of the sacred precincts, and is not allowed to be brought to the altar, even though all these corporeal imperfections are quite involuntary on its part; but though they may themselves be wounded in their souls by sensible diseases, which the invincible power of wickedness has inflicted on them, or though, I might rather say, they are mutilated and curtailed of their fairest proportions, of prudence, and courage, and justice, piety, and of all the other virtues which the human race is naturally formed to possess, and although too they have contracted all this pollution and mutilation of their own free will, they nevertheless dare to perform sacrifices, thinking that the eye of God sees external objects alone, when the sun co-operates and throws light upon them, and that it cannot discern what is invisible in preference to what is visible, using itself as its own light.

169. Ptolemaeus Ascalonius, De Differentia Vocabulorum, 386.12-386.14 (0th cent. CE - 1st cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 218, 219

170. Martial, Epigrams, a b c d\n0 2.14.7 2.14.7 2 14\n1 2.14.8 2.14.8 2 14\n2 "4.8.12" "4.8.12" "4 8\n3 "4.8.1" "4.8.1" "4 8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 205

171. New Testament, Matthew, 5.14, 5.16-5.17, 6.9, 7.13, 11.13, 12.36, 13.43, 18.16, 22.40, 25.37, 25.42, 26.56-26.68, 27.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lord’s prayer, author of the •authority, of/for the righteous •authority, of the teacher of righteousness •apostles to the, authority of •public readings of the law, rabbinic sages, scriptural authority associated with Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 361; Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 254; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 222, 224; Stuckenbruck, 1 Enoch 91-108 (2007) 230, 315, 712

5.14. ὑμεῖς ἐστὲ τὸ φῶς τοῦ κόσμου. οὐ δύναται πόλις κρυβῆναι ἐπάνω ὄρους κειμένη· 5.16. οὕτως λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσιν ὑμῶν τὰ καλὰ ἔργα καὶ δοξάσωσιν τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς. 5.17. Μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι· 6.9. Οὕτως οὖν προσεύχεσθε ὑμεῖς Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· Ἁγιασθήτω τὸ ὄνομά σου, 7.13. Εἰσέλθατε διὰ τῆς στενῆς πύλης· ὅτι πλατεῖα καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι διʼ αὐτῆς· 11.13. πάντες γὰρ οἱ προφῆται καὶ ὁ νόμος ἕως Ἰωάνου ἐπροφήτευσαν· 12.36. Λέγω δὲ ὑμῖν ὅτι πᾶν ῥῆμα ἀργὸν ὃ λαλήσουσιν οἱ ἄνθρωποι, ἀποδώσουσιν περὶ αὐτοῦ λόγον ἐν ἡμέρᾳ κρίσεως· 13.43. Τότε οἱ δίκαιοι ἐκλάμψουσιν ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν. Ὁ ἔχων ὦτα ἀκουέτω. 18.16. ἐὰν δὲ μὴ ἀκούσῃ, παράλαβε μετὰ σοῦ ἔτι ἕνα ἢ δύο, ἵνα ἐπὶ στόματος δύο μαρτύρων ἢ τριῶν σταθῇ πᾶν ῥῆμα· 22.40. ἐν ταύταις ταῖς δυσὶν ἐντολαῖς ὅλος ὁ νόμος κρέμαται καὶ οἱ προφῆται. 25.37. τότε ἀποκριθήσονται αὐτῷ οἱ δίκαιοι λέγοντες Κύριε, πότε σε εἴδαμεν πεινῶντα καὶ ἐθρέψαμεν, ἢ διψῶντα καὶ ἐποτίσαμεν; 25.42. ἐπείνασα γὰρ καὶ οὐκ ἐδώκατέ μοι φαγεῖν, [καὶ] ἐδίψησα καὶ οὐκ ἐποτίσατέ με, 26.56. Τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῶσιν αἱ γραφαὶ τῶν προφητῶν. Τότε οἱ μαθηταὶ πάντες ἀφέντες αὐτὸν ἔφυγον. 26.57. Οἱ δὲ κρατήσαντες τὸν Ἰησοῦν ἀπήγαγον πρὸς Καιάφαν τὸν ἀρχιερέα, ὅπου οἱ γραμματεῖς καὶ οἱ πρεσβύτεροι συνήχθησαν. 26.58. ὁ δὲ Πέτρος ἠκολούθει αὐτῷ [ἀπὸ] μακρόθεν ἕως τῆς αὐλῆς τοῦ ἀρχιερέως, καὶ εἰσελθὼν ἔσω ἐκάθητο μετὰ τῶν ὑπηρετῶν ἰδεῖν τὸ τέλος. 26.59. οἱ δὲ ἀρχιερεῖς καὶ τὸ συνέδριον ὅλον ἐζήτουν ψευδομαρτυρίαν κατὰ τοῦ Ἰησοῦ ὅπως αὐτὸν θανατώσωσιν, 26.60. καὶ οὐχ εὗρον πολλῶν προσελθόντων ψευδομαρτύρων. ὕστερον δὲ προσελθόντες δύο εἶπαν 26.61. Οὗτος ἔφη Δύναμαι καταλῦσαι τὸν ναὸν τοῦ θεοῦ καὶ διὰ τριῶν ἡμερῶν οἰκοδομῆσαι. 26.62. καὶ ἀναστὰς ὁ ἀρχιερεὺς εἶπεν αὐτῷ Οὐδὲν ἀποκρίνῃ; τί οὗτοί σου καταμαρτυροῦσιν; ὁ δὲ Ἰησοῦς ἐσιώπα. 26.63. καὶ ὁ ἀρχιερεὺς εἶπεν αὐτῷ Ἐξορκίζω σε κατὰ τοῦ θεοῦ τοῦ ζῶντος ἵνα ἡμῖν εἴπῃς εἰ σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ. 26.64. λέγει αὐτῷ ὁ Ἰησοῦς Σὺ εἶπας· πλὴν λέγω ὑμῖν, ἀπʼ ἄρτι ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως καὶ ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ. 26.65. τότε ὁ ἀρχιερεὺς διέρηξεν τὰ ἱμάτια αὐτοῦ λέγων Ἐβλασφήμησεν· τί ἔτι χρείαν ἔχομεν μαρτύρων; ἴδε νῦν ἠκούσατε τὴν βλασφημίαν· 26.66. τί ὑμῖν δοκεῖ; οἱ δὲ ἀποκριθέντες εἶπαν Ἔνοχος θανάτου ἐστίν. 26.67. Τότε ἐνέπτυσαν εἰς τὸ πρόσωπον αὐτοῦ καὶ ἐκολάφισαν αὐτόν, οἱ δὲ ἐράπισαν 26.68. λέγοντες Προφήτευσον ἡμῖν, χριστέ, τίς ἐστιν ὁ παίσας σε; 27.1. Πρωίας δὲ γενομένης συμβούλιον ἔλαβον πάντες οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ κατὰ τοῦ Ἰησοῦ ὥστε θανατῶσαι αὐτόν·

5.14. You are the light of the world. A city located on a hill can't be hidden. 5.16. Even so, let your light shine before men; that they may see your good works, and glorify your Father who is in heaven. 5.17. "Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 7.13. "Enter in by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many are those who enter in by it. 11.13. For all the prophets and the law prophesied until John. 12.36. I tell you that every idle word that men speak, they will give account of it in the day of judgment. 13.43. Then the righteous will shine forth like the sun in the kingdom of their Father. He who has ears to hear, let him hear. 18.16. But if he doesn't listen, take one or two more with you, that at the mouth of two or three witnesses every word may be established. 22.40. The whole law and the prophets depend on these two commandments." 25.37. "Then the righteous will answer him, saying, 'Lord, when did we see you hungry, and feed you; or thirsty, and give you a drink? 25.42. for I was hungry, and you didn't give me food to eat; I was thirsty, and you gave me no drink; 26.56. But all this has happened, that the Scriptures of the prophets might be fulfilled."Then all the disciples left him, and fled. 26.57. Those who had taken Jesus led him away to Caiaphas the high priest, where the scribes and the elders were gathered together. 26.58. But Peter followed him from a distance, to the court of the high priest, and entered in and sat with the officers, to see the end. 26.59. Now the chief priests, the elders, and the whole council sought false testimony against Jesus, that they might put him to death; 26.60. and they found none. Even though many false witnesses came forward, they found none. But at last two false witnesses came forward, 26.61. and said, "This man said, 'I am able to destroy the temple of God, and to build it in three days.'" 26.62. The high priest stood up, and said to him, "Have you no answer? What is this that these testify against you?" 26.63. But Jesus held his peace. The high priest answered him, "I adjure you by the living God, that you tell us whether you are the Christ, the Son of God." 26.64. Jesus said to him, "You have said it. Nevertheless, I tell you, henceforth you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of the sky." 26.65. Then the high priest tore his clothing, saying, "He has spoken blasphemy! Why do we need any more witnesses? Behold, now you have heard his blasphemy. 26.66. What do you think?"They answered, "He is worthy of death!" 26.67. Then they spit in his face and beat him with their fists, and some slapped him, 26.68. saying, "Prophesy to us, you Christ! Who hit you?" 27.1. Now when morning had come, all the chief priests and the elders of the people took counsel against Jesus to put him to death:

172. Anon., Testament of Abraham, 10.7-11.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •authority, of/for the righteous Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 315

173. Philo of Byblos, De Diversis Verborum Significationibus (=) (Epitome Operis Herennii Philonis) (E Cod. Paris.Suppl. Gr. 1238), delta.44, delta.50 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 219

174. Philo of Byblos, De Propria Dictione (=(Epitome Operis Sub Nomine Herennii Philonis) (E Cod. Venet. Marciano Gr. 512), 16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 219

175. Pliny The Elder, Natural History, 5.51, 5.64, 5.63, 5.62, 5.61, 5.60, 5.58, 5.57, 5.56, 5.54, 5.53, 5.52, 5.59, 5.55, praef. 17, 14.149, 36.58 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 129

176. Plutarch, Alexander The Great, 5.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 249

5.3. οὐ γὰρ ἡδονὴν ζηλῶν οὐδὲ πλοῦτον, ἀλλʼ ἀρετὴν καὶ δόξαν, ἐνόμιζεν, ὅσῳ πλείονα λήψεται παρὰ τοῦ πατρός, ἐλάττονα κατορθώσειν διʼ ἑαυτοῦ, διὸ τοῖς πράγμασιν αὐξομένοις καταναλίσκεσθαι τὰς πράξεις εἰς ἐκεῖνον ἡγούμενος, ἐβούλετο μὴ χρήματα μηδὲ τρυφὰς καὶ ἀπολαύσεις, ἀλλʼ ἀγῶνας καὶ πολέμους καὶ φιλοτιμίας ἔχουσαν ἀρχὴν παραλαβεῖν.

5.3. For since he did not covet pleasure, nor even wealth, but excellence and fame, he considered that the more he should receive from his father the fewer would be the successes won by himself. Therefore, considering that increase in prosperity meant the squandering upon his father of opportunities for achievement, he preferred to receive from him a realm which afforded, not wealth nor luxury and enjoyment, but struggles and wars and ambitions.

177. Plutarch, Mark Antony, 8.5, 84.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dictator, authority over/suspension of other magistrates •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 249; Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 79

178. Plutarch, Brutus, 1.2, 18.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 216, 237

179. Plutarch, Camillus, 29.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dictator, authority over/suspension of other magistrates Found in books: Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 84

180. Plutarch, Letter of Condolence To Apollonius, 102D (1st cent. CE - 2nd cent. CE) Tagged with subjects: •alcinous, middle platonist author of didasklikos, metriopatheia Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 196

181. Plutarch, On The Face Which Appears In The Orb of The Moon, 16, 5-6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: KÃ¶nig, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 80

182. Plutarch, On The Proverbs of Alexander, 29 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 219

183. Plutarch, Fabius, 4.1, 4.2, 4.3, 4.4-5.1, 14.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 96

184. Plutarch, Lucullus, 6.2, 38.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 216, 219

38.4. εἶναι γάρ τινα καὶ πολιτικῆς περιόδου κατάλυσιν τῶν γὰρ ἀθλητικῶν ἀγώνων τοὺς πολιτικοὺς οὐδὲν ἧττον ἀκμῆς καὶ ὥρας ἐπιλιπούσης ἐλέγχεσθαι. οἱ δὲ περὶ τὸν Κράσσον καὶ Πομπήϊον ἐχλευάζον τὸν Λούκουλλον εἰς ἡδονὴν ἀφεικότα καὶ πολυτέλειαν αὑτόν, ὥσπερ οὐ τοῦ τρυφᾶν μᾶλλον τοῖς τηλικούτοις παρʼ ἡλικίαν ὄντος ἢ τοῦ πολιτεύεσθαι καὶ στρατηγεῖν.

38.4. for a political cycle, too, has a sort of natural termination, and political no less than athletic contests are absurd, after the full vigour of life has departed. Crassus and Pompey, on the other hand, ridiculed Lucullus for giving himself up to pleasure and extravagance, as if a luxurious life were not even more unsuitable to men of his years than political and military activities. 39

185. Plutarch, Lycurgus, 5.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 219

5.3. διανοηθεὶς δὲ ταῦτα πρῶτον μὲν ἀπεδήμησεν εἰς Δελφούς· καὶ τῷ θεῷ θύσας καὶ χρησάμενος ἐπανῆλθε τὸν διαβόητον ἐκεῖνον χρησμὸν κομίζων, ᾧ θεοφιλῆ μὲν αὐτὸν ἡ Πυθία προσεῖπε καὶ θεὸν μᾶλλον ἢ ἄνθρωπον, εὐνομίας δὲ χρῄζοντι διδόναι καὶ καταινεῖν ἔφη τὸν θεὸν ἣ πολὺ κρατίστη τῶν ἄλλων ἔσται πολιτειῶν.

5.3. Full of this determination, he first made a journey to Delphi, and after sacrificing to the god and consulting the oracle, he returned with that famous response in which the Pythian priestess addressed him as beloved of the gods, and rather god than man, and said that the god had granted his prayer for good laws, and promised him a constitution which should be the best in the world.

186. Plutarch, Marcellus, 24.10-24.13, 25.1-25.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dictator, authority over/suspension of other magistrates Found in books: Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 79

187. Plutarch, Marius, 45, 2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 216

188. Plutarch, Moralia, 151d, 160, 161a, 226d, 341e, 347b, 352d10, 362b, 410d5, 479d, 5b, 618d, 646d, 654e, 655a, 668b, 692c, 940, 981b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 216

189. Plutarch, Nicias, 13.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 237

13.3. ἐν δὲ Δελφοῖς Παλλάδιον ἕστηκε χρυσοῦν ἐπὶ φοίνικος χαλκοῦ βεβηκός, ἀνάθημα τῆς πόλεως ἀπὸ τῶν Μηδικῶν ἀριστείων· τοῦτʼ ἔκοπτον ἐφʼ ἡμέρας πολλὰς προσπετόμενοι κόρακες, καὶ τὸν καρπὸν ὄντα χρυσοῦν τοῦ φοίνικος ἀπέτρωγον καὶ κατέβαλλον.

13.3. At Delphi, moreover, there stood a Palladium, made of gold and set upon a bronze palm tree, a dedication of the city of Athens from the spoils of her valour in the Persian war. Ravens alighted on this image and pecked it for many days together; they also bit off the fruit of the palm-tree, which was of gold, and cast it down to the ground.

190. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, 1101A-B (1st cent. CE - 2nd cent. CE) Tagged with subjects: •alcinous, middle platonist author of didasklikos, metriopatheia Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 196

191. Plutarch, Pompey, 50.1, 76.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •logos, logoi, influential author of the nile and egypt •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 249; Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 242

192. Plutarch, Roman Questions, 81 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dictator, authority over/suspension of other magistrates Found in books: Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 79

81. Why does not the tribune wear a garment with the purple border, The toga praetexta . although the other magistrates wear it? Is it because he is not a magistrate at all? For tribunes have no lictore, nor do they transact business seated on the curule chair, nor do they enter their office at the beginning of the year They entered upon their office December 10th; Dionysius of Halicarnassus, Roman Antiquities, vi. 89. 2; Livy, xxxix. 52. as all the other magistrates do, nor do they cease from their functions when a dictator is chosen: but although he transfers every other office to himself, the tribunes alone remain, as not being officials but as holding some other position. Even as some advocates will not have it that a demurrer is a suit, but hold that its effect is the opposite of that of a suit; for a suit brings a case into court and obtains a judgement, while a demurrer takes it out of court and quashes it; in the same way they believe that the tribuneship is a check on officialdom and a position to offer opposition to magistracy rather than a magistracy. For its authority and power consist in blocking the power of a magistrate and in the abrogation of excessive authority. Or one might expound these matters and others like them, if one were to indulge in the faculty of invention: but since the tribunate derives its origin from the people, the popular element in it is strong: and of much importance is the fact that the tribune does not pride himself above the rest of the people, but conforms in appearance, dress, and manner of life to ordinary citizens. Pomp and circumstance become the consul and the praetor: but the tribune, as Gaius Curio used to say, must allow himself to be trodden upon: he must not be proud of mien, nor difficult of access nor harsh to the multitude, but indefatigable on behalf of others and easy for the multitude to deal with. Wherefore it is the custom that not even the door of his house shall be closed, but it remains open both night and day as a haven of refuge for such as need it. The more humble he is in outward appearance, the more is he increased in power. They think it meet that he shall be available for the common need and be accessible to all, even as an altar: and by the honour paid to him they make his person holy, sacred, and inviolable. Cf. Livy, iii. 55. 6-7; Dionysius of Halicarnassus, Roman Antiquities, vi. 89. 2-3. Wherefore if anything happen to him when he walks abroad in public, it is even customary for him to cleanse and purify his body as if it had been polluted.

193. Plutarch, Sulla, 1.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 232

1.3. καὶ γὰρ οὐκ ἔτι τῶν βίων ἐν ἤθεσιν ὀρθίοις καὶ καθαροῖς μενόντων, ἀλλʼ ἐγκεκλικότων καὶ παραδεδεγμένων τρυφῆς καὶ πολυτελείας ζῆλον, εἰς ἴσον ὅμως ὄνειδος ἐτίθεντο τοὺς ὑπάρχουσαν εὐπορίαν ἀπολέσαντας καὶ τοὺς πενίαν πατρῴαν μὴ διαφυλάξαντας.

1.3. For although the Romans of that time no longer retained their ancient purity and uprightness of life, but had degenerated, and yielded to the appetite for luxury and extravagance, they nevertheless held in equal opprobrium those who lost an inherited wealth and those who forsook an ancestral poverty.

194. Plutarch, Timoleon, 36.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 216

195. Pseudo Clementine Literature, Contestatio, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 2.1, 2.5-3.4, 3.1, 3.14, 4.3, 4.5, 4.6, 4.7, 4.8, 5.1, 5.3, 5.4, 5.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 340

196. New Testament, Luke, 1.59-1.60, 1.67, 16.16, 16.29, 16.31, 24.25, 24.27, 24.44 (1st cent. CE - 1st cent. CE) Tagged with subjects: •author of the martyrs of lyon •authority, of the teacher of righteousness Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 712; Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 220

1.59. Καὶ ἐγένετο ἐν τῇ ἡμέρᾳ τῇ ὀγδόῃ ἦλθαν περιτεμεῖν τὸ παιδίον, καὶ ἐκάλουν αὐτὸ ἐπὶ τῷ ὀνόματι τοῦ πατρὸς αὐτοῦ Ζαχαρίαν. 1.60. καὶ ἀποκριθεῖσα ἡ μήτηρ αὐτοῦ εἶπεν Οὐχί, ἀλλὰ κληθήσεται Ἰωάνης. 1.67. καὶ γὰρ χεὶρ Κυρίου ἦν μετʼ αὐτοῦ. Καὶ Ζαχαρίας ὁ πατὴρ αὐτοῦ ἐπλήσθη πνεύματος ἁγίου καὶ ἐπροφήτευσεν λέγων 16.16. Ὁ νόμος καὶ οἱ προφῆται μέχρι Ἰωάνου· ἀπὸ τότε ἡ βασιλεία τοῦ θεοῦ εὐαγγελίζεται καὶ πᾶς εἰς αὐτὴν βιάζεται. 16.29. λέγει δὲ Ἀβραάμ Ἔχουσι Μωυσέα καὶ τοὺς προφήτας· ἀκουσάτωσαν αὐτῶν. 16.31. εἶπεν δὲ αὐτῷ Εἰ Μωυσέως καὶ τῶν προφητῶν οὐκ ἀκούουσιν, οὐδʼ ἐάν τις ἐκ νεκρῶν ἀναστῇ πεισθήσονται. 24.25. καὶ αὐτὸς εἶπεν πρὸς αὐτούς Ὦ ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ τοῦ πιστεύειν ἐπὶ πᾶσιν οἷς ἐλάλησαν οἱ προφῆται· 24.27. καὶ ἀρξάμενος ἀπὸ Μωυσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ. 24.44. Εἶπεν δὲ πρὸς αὐτούς Οὗτοι οἱ λόγοι μου οὓς ἐλάλησα πρὸς ὑμᾶς ἔτι ὢν σὺν ὑμῖν, ὅτι δεῖ πληρωθῆναι πάντα τὰ γεγραμμένα ἐν τῷ νόμῳ Μωυσέως καὶ τοῖς προφήταις καὶ Ψαλμοῖς περὶ ἐμοῦ.

1.59. It happened on the eighth day, that they came to circumcise the child; and they would have called him Zacharias, after the name of the father. 1.60. His mother answered, "Not so; but he will be called John." 1.67. His father, Zacharias, was filled with the Holy Spirit, and prophesied, saying, 16.16. The law and the prophets were until John. From that time the gospel of the Kingdom of God is preached, and everyone is forcing his way into it. 16.29. "But Abraham said to him, 'They have Moses and the prophets. Let them listen to them.' 16.31. "He said to him, 'If they don't listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.'" 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled."

197. New Testament, John, 1.45, 10.3, 14.9, 14.11, 14.16-14.17, 14.23, 14.26, 14.28, 15.26, 16.13, 18.13-18.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •authority, of the teacher of righteousness •author of the dialogue between a montanist and an orthodox •author of the refutation of all heresies •public readings of the law, rabbinic sages, scriptural authority associated with Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 361; Stuckenbruck, 1 Enoch 91-108 (2007) 712; Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 110, 341, 378, 392

1.45. εὑρίσκει Φίλιππος τὸν Ναθαναὴλ καὶ λέγει αὐτῷ Ὃν ἔγραψεν Μωυσῆς ἐν τῷ νόμῳ καὶ οἱ προφῆται εὑρήκαμεν, Ἰησοῦν υἱὸν τοῦ Ἰωσὴφ τὸν ἀπὸ Ναζαρέτ. 10.3. τούτῳ ὁ θυρωρὸς ἀνοίγει, καὶ τὰ πρόβατα τῆς φωνῆς αὐτοῦ ἀκούει, καὶ τὰ ἴδια πρόβατα φωνεῖ κατʼ ὄνομα καὶ ἐξάγει αὐτά. 14.9. λέγει αὐτῷ [ὁ] Ἰησοῦς Τοσοῦτον χρόνον μεθʼ ὑμῶν εἰμὶ καὶ οὐκ ἔγνωκάς με, Φίλιππε; ὁ ἑωρακὼς ἐμὲ ἑωρακεν τὸν πατέρα· πῶς σὺ λέγεις Δεῖξον ἡμῖν τὸν πατέρα; 14.11. πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί· εἰ δὲ μή, διὰ τὰ ἔργα αὐτὰ πιστεύετε. 14.16. κἀγὼ ἐρωτήσω τὸν πατέρα καὶ ἄλλον παράκλητον δώσει ὑμῖν ἵνα ᾖ μεθʼ ὑμῶν εἰς τὸν αἰῶνα, 14.17. τὸ πνεῦμα τῆς ἀληθείας, ὃ ὁ κόσμος οὐ δύναται λαβεῖν, ὅτι οὐ θεωρεῖ αὐτὸ οὐδὲ γινώσκει· ὑμεῖς γινώσκετε αὐτό, ὅτι παρʼ ὑμῖν μένει καὶ ἐν ὑμῖν ἐστίν. 14.23. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Ἐάν τις ἀγαπᾷ με τὸν λόγον μου τηρήσει, καὶ ὁ πατήρ μου ἀγαπήσει αὐτόν, καὶ πρὸς αὐτὸν ἐλευσόμεθα καὶ μονὴν παρʼ αὐτῷ ποιησόμεθα. 14.26. ὁ δὲ παράκλητος, τὸ πνεῦμα τὸ ἅγιον ὃ πέμψει ὁ πατὴρ ἐν τῷ ὀνόματί μου, ἐκεῖνος ὑμᾶς διδάξει πάντα καὶ ὑπομνήσει ὑμᾶς πάντα ἃ εἶπον ὑμῖν ἐγώ. 14.28. μὴ ταρασσέσθω ὑμῶν ἡ καρδία μηδὲ δειλιάτω. ἠκούσατε ὅτι ἐγὼ εἶπον ὑμῖν Ὑπάγω καὶ ἔρχομαι πρὸς ὑμᾶς. εἰ ἠγαπᾶτέ με ἐχάρητε ἄν, ὅτι πορεύομαι πρὸς τὸν πατέρα, ὅτι ὁ πατὴρ μείζων μού ἐστιν. 15.26. Ὅταν ἔλθῃ ὁ παράκλητος ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ πατρός, τὸ πνεῦμα τῆς ἀληθείας ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ· καὶ ὑμεῖς δὲ μαρτυρεῖτε, 16.13. ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς εἰς τὴν ἀλήθειαν πᾶσαν, οὐ γὰρ λαλήσει ἀφʼ ἑαυτοῦ, ἀλλʼ ὅσα ἀκούει λαλήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν. 18.13. καὶ ἤγαγον πρὸς Ἅνναν πρῶτον· ἦν γὰρ πενθερὸς τοῦ Καιάφα, ὃς ἦν ἀρχιερεὺς τοῦ ἐνιαυτοῦ ἐκείνου· 18.14. ἦν δὲ Καιάφας ὁ συμβουλεύσας τοῖς Ἰουδαίοις ὅτι συμφέρει ἕνα ἄνθρωπον ἀποθανεῖν ὑπὲρ τοῦ λαοῦ.

1.45. Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph." 10.3. The gatekeeper opens the gate for him, and the sheep listen to his voice. He calls his own sheep by name, and leads them out. 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' 14.11. Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake. 14.16. I will pray to the Father, and he will give you another Counselor, that he may be with you forever, -- 14.17. the Spirit of truth, whom the world can't receive; for it doesn't see him, neither knows him. You know him, for he lives with you, and will be in you. 14.23. Jesus answered him, "If a man loves me, he will keep my word. My Father will love him, and we will come to him, and make our home with him. 14.26. But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and will remind you of all that I said to you. 14.28. You heard how I told you, 'I go away, and I come to you.' If you loved me, you would have rejoiced, because I said 'I am going to my Father;' for the Father is greater than I. 15.26. "When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. 16.13. However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming. 18.13. and led him to Annas first, for he was father-in-law to Caiaphas, who was high priest that year. 18.14. Now it was Caiaphas who advised the Jews that it was expedient that one man should perish for the people.

198. New Testament, Philippians, 2.2-2.5, 2.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cleanthes, as author of the hymn •authority, of/for the righteous Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 230; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 192

2.2. πληρώσατέ μου τὴν χαρὰν ἵνα τὸ αὐτὸ φρονῆτε, τὴν αὐτὴν ἀγάπην ἔχοντες, σύνψυχοι, τὸ ἓν φρονοῦντες, 2.3. μηδὲν κατʼ ἐριθίαν μηδὲ κατὰ κενοδοξίαν, ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν, 2.4. μὴ τὰ ἑαυτῶν ἕκαστοι σκοποῦντες, ἀλλὰ καὶ τὰ ἑτέρων ἕκαστοι. 2.5. τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ, 2.15. ἵνα γένησθε ἄμεμπτοι καὶ ἀκέραιοι,τέκνα θεοῦ ἄμωμαμέσονγενεᾶς σκολιᾶς καὶ διεστραμμένης,ἐν οἷς φαίνεσθε ὡς φωστῆρες ἐν κόσμῳ

2.2. make my joy full, by being like-minded, having the same love, being of one accord, of one mind; 2.3. doing nothing through rivalry or through conceit, but in humility, each counting others better than himself; 2.4. each of you not just looking to his own things, but each of you also to the things of others. 2.5. Have this in your mind, which was also in Christ Jesus, 2.15. that you may become blameless and harmless, children of God without blemish in the midst of a crooked and perverse generation, among whom you are seen as lights in the world,

199. New Testament, Hebrews, 1.1, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 4.14, 4.15, 5.11-6.12, 6.19-10.14, 7.12, 10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 243

200. Martial, Epigrams, a b c d\n0 2.14.7 2.14.7 2 14\n1 2.14.8 2.14.8 2 14\n2 "4.8.12" "4.8.12" "4 8\n3 "4.8.1" "4.8.1" "4 8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 205

201. Mishnah, Avodah Zarah, 5.12 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •shapur i (sasanian king), portrayals of, as symbol of authority, in the babylonian talmud •authority, of the romans Found in books: Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 184; Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 91

202. Mishnah, Avot, 3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •revelation, sinaitic, as the source of legal authority Found in books: Kanarek, Biblical narrative and formation rabbinic law (2014) 166

3.6. רַבִּי חֲלַפְתָּא בֶן דּוֹסָא אִישׁ כְּפַר חֲנַנְיָה אוֹמֵר, עֲשָׂרָה שֶׁיּוֹשְׁבִין וְעוֹסְקִין בַּתּוֹרָה, שְׁכִינָה שְׁרוּיָה בֵינֵיהֶם, שֶׁנֶּאֱמַר (תהלים פב) אֱלֹהִים נִצָּב בַּעֲדַת אֵל. וּמִנַּיִן אֲפִלּוּ חֲמִשָּׁה, שֶׁנֶּאֱמַר (עמוס ט) וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ. וּמִנַּיִן אֲפִלּוּ שְׁלשָׁה, שֶׁנֶּאֱמַר (תהלים פב) בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט. וּמִנַּיִן אֲפִלּוּ שְׁנַיִם, שֶׁנֶּאֱמַר (מלאכי ג) אָז נִדְבְּרוּ יִרְאֵי ה' אִישׁ אֶל רֵעֵהוּ וַיַּקְשֵׁב ה' וַיִּשְׁמָע וְגוֹ'. וּמִנַּיִן אֲפִלּוּ אֶחָד, שֶׁנֶּאֱמַר (שמות כ) בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי אָבֹא אֵלֶיךָ וּבֵרַכְתִּיךָ:

3.6. Rabbi Halafta of Kefar Haia said: when ten sit together and occupy themselves with Torah, the Shechinah abides among them, as it is said: “God stands in the congregation of God” (Psalm 82:. How do we know that the same is true even of five? As it is said: “This band of His He has established on earth” (Amos 9:6). How do we know that the same is true even of three? As it is said: “In the midst of the judges He judges” (Psalm 82:1) How do we know that the same is true even of two? As it is said: “Then they that fear the Lord spoke one with another, and the Lord hearkened, and heard” (Malachi 3:16). How do we know that the same is true even of one? As it is said: “In every place where I cause my name to be mentioned I will come unto you and bless you” (Exodus 20:21).

203. Mishnah, Bava Metzia, 18 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •family ideology supreme authority of fathers Found in books: Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 59

204. Juvenal, Satires, 15.1-15.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •theriomorphism, trademark institution of egypt, criticized by authors Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 31, 130

15.1. SATIRE XV: Who’s ignorant, Volusius of Bithynia, of those monsters The mad Egyptians worship? One city reveres the crocodile, In another, they’ll tremble at an ibis, glutted with snakes. The sacred monkey’s golden image gleams where unearthly Chords reverberate from Memnon’s crumbling statue, where Ruined Thebes, with its hundred gates, is buried in the sand. One town’s folk will venerate cats, another’s freshwater fish, Or they’ll say their prayers to a dog: yet none worship Diana. It’s a sin to violate a leek, or crunch an onion in your teeth (O holy race, whose gardens give birth to such divinities!), They abstain from woolly animals completely at their tables, And there it’s a sin, as well, to slaughter a goat’s offspring: But it’s fine to feed on human flesh. When Ulysses told the Tale of such a crime, at the dinner table, to startled Alcinous, Some of his listeners must have been moved to anger, or to Laughter even, thinking him a fluent liar. ‘Return him to the Waves, why don’t you? He’s earned the reality of some cruel Charybdis, by inventing his Cyclopeans, and Laestrygonians. I’d sooner believe in his Scylla, or his clashing Cyanean rocks, His bag of winds, or his Elpenor, grunting beside his fellow Oarsmen, turned to swine by a delicate touch of Circe’s wand. Does he think we Phaeacians are as empty-headed as that?’ It’s what he’d have cried, rightly, some sober man of Corcyra, One who’d restricted his intake of wine from the brimming jar; Since Odysseus, after all, had not a single witness to his story. In turn, I’ll tell a horrendous tale of recent happenings, in Iuncus’ Consulship (127AD), beyond the walls of baking Coptos, A crime perpetrated by the mob, more horrific than any tragedy. For, if you chose to swish the tragic robes from Pyrrha onwards, No tragedian portrays the crime of an entire people. Yet hear this Instance of savage barbarism, one that occurred in our own times. Between two neighbouring towns on the Nile, TentyraAnd Ombos, there flamed an ancient and enduring feud, An undying hatred, an open wound, not amenable to being healed. The fury of the people had been roused, on both sides, because each Loathed their neighbour’s gods, considering those they worshipped Themselves the only true divinities. So, when a sacred festival, was Held by one tribe, the other’s chieftains and elders, decided as one To seize this opportunity, and prevent their enemies from enjoying The celebratory happiness of the day, and the delights of a banquet, With tables positioned by the temples, at the crossroads, with their Dining couches, often in continuous use all day and night, until the Seventh dawn lights them. (The native Egyptians may be uncouth, But as far as I can tell myself, scandalous Canopus, in its civilised Extravagance, more than matches that of these barbarous masses.) Added to which victory seemed certain over feasters, inarticulate And staggering drunkenly with wine. On one side were dancers, Men swaying to the sounds of a dark-skinned piper, with flowers, Perfumes, in all their variety, their brows all wreathed in garlands: On the other savage hatred. First they begin with sonorous insults: With tempers blazing, these are the bugle-calls to start the brawl. Then both sides come together with a cry, using their naked hands As weapons. Scarcely a jaw remains unwounded, it’s hard to find Any visage, perhaps there’s none, that’s lacking some nasal injury. Already, throughout the ranks, mutilated faces are to be seen, Features distorted, the bones gaping whitely through torn cheeks, Or fists covered with blood from damaged eyes. Yet they realise This is still some sort of puerile game, a childish attempt at battle, Since there are no corpses yet to trample, and what’s the point After all, of a fighting mob that’s thousands strong, if everyone Emerges from this alive? So the fighting grows fiercer, and now They start to gather stones from the ground, and bending their Arms back, begin to hurl them; these the home-grown missiles Rioters use, not the rocks that Ajax or Turnus wielded, nor as Heavy as the one with which Diomedes struck Aeneas on the hip, Merely the sort of stones a strength inferior to theirs, belonging To those born in our times, can manage to lift high and launch. For the human race was already in decline when Homer lived. Now the earth produces men who are sinful but worthless, Such that any god who saw them, would laugh, in derision. Let me turn back to my tale. The one side, having gathered Reinforcements, dared to take up their weapons and renew The fierce fight, sending a hail of hostile arrows, into the air. Chased by the men of Ombos, those of Dendera, that town Blessed by the palm-trees’ shade, turned their backs in swift Retreat. One man, in panic, slipped as he fled, fell precipitately, And was captured. He was immediately chopped in a hundred Pieces, one man providing enough substance to feed the mob, Who triumphantly devoured him, even gnawing at his bones, Thinking it far too tedious a wait to barbecue him, or cook Him in a pot over a blazing fire, content to eat the body raw. I’d like to celebrate the fact, though, that they chose not to Desecrate your gift to the world, Prometheus, the fire you Stole from highest heaven. My congratulations to that fierce Element: that delights me too. Yet no cannibals that chew Human flesh, ever dined on any other corpse more willingly. Lest you ask, or are in doubt, about the perpetrators of that Crime, let me say it was not merely the first who dined well, But the very last spectator, also, seeing the whole body quite Consumed, drew his fingers over the ground to taste the blood.

205. Mishnah, Kiddushin, 4.14, 5.21 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •revelation, sinaitic, as the source of legal authority Found in books: Kanarek, Biblical narrative and formation rabbinic law (2014) 63

4.14. רַבִּי יְהוּדָה אוֹמֵר, לֹא יִרְעֶה רַוָּק בְּהֵמָה, וְלֹא יִישְׁנוּ שְׁנֵי רַוָּקִים בְּטַלִּית אֶחָת. וַחֲכָמִים מַתִּירִין. כָּל שֶׁעִסְקוֹ עִם הַנָּשִׁים, לֹא יִתְיַחֵד עִם הַנָּשִׁים. וְלֹא יְלַמֵּד אָדָם אֶת בְּנוֹ אֻמָּנוּת בֵּין הַנָּשִׁים. רַבִּי מֵאִיר אוֹמֵר, לְעוֹלָם יְלַמֵּד אָדָם אֶת בְּנוֹ אֻמָּנוּת נְקִיָּה וְקַלָּה, וְיִתְפַּלֵּל לְמִי שֶׁהָעשֶׁר וְהַנְּכָסִים שֶׁלּוֹ, שֶׁאֵין אֻמָּנוּת שֶׁאֵין בָּהּ עֲנִיּוּת וַעֲשִׁירוּת, שֶׁלֹּא עֲנִיּוּת מִן הָאֻמָּנוּת וְלֹא עֲשִׁירוּת מִן הָאֻמָּנוּת, אֶלָּא הַכֹּל לְפִי זְכוּתוֹ. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר, רָאִיתָ מִיָּמֶיךָ חַיָּה וָעוֹף שֶׁיֵּשׁ לָהֶם אֻמָּנוּת, וְהֵן מִתְפַּרְנְסִין שֶׁלֹּא בְצַעַר. וַהֲלֹא לֹא נִבְרְאוּ אֶלָּא לְשַׁמְּשֵׁנִי, וַאֲנִי נִבְרֵאתִי לְשַׁמֵּשׁ אֶת קוֹנִי, אֵינוֹ דִין שֶׁאֶתְפַּרְנֵס שֶׁלֹּא בְצַעַר. אֶלָּא שֶׁהֲרֵעוֹתִי מַעֲשַׂי וְקִפַּחְתִּי אֶת פַּרְנָסָתִי. אַבָּא גֻרְיָן אִישׁ צַדְיָן אוֹמֵר מִשּׁוּם אַבָּא גֻרְיָא, לֹא יְלַמֵּד אָדָם אֶת בְּנוֹ, חַמָּר, גַּמָּל, סַפָּר, סַפָּן, רוֹעֶה, וְחֶנְוָנִי, שֶׁאֻמָּנוּתָן אֻמָּנוּת לִסְטִים. רַבִּי יְהוּדָה אוֹמֵר מִשְּׁמוֹ, הַחַמָּרִין, רֻבָּן רְשָׁעִים, וְהַגַּמָּלִין, רֻבָּן כְּשֵׁרִים. הַסַּפָּנִין, רֻבָּן חֲסִידִים. טוֹב שֶׁבָּרוֹפְאִים, לְגֵיהִנֹּם. וְהַכָּשֵׁר שֶׁבַּטַּבָּחִים, שֻׁתָּפוֹ שֶׁל עֲמָלֵק. רַבִּי נְהוֹרַאי אוֹמֵר, מַנִּיחַ אֲנִי כָּל אֻמָּנוּת שֶׁבָּעוֹלָם וְאֵינִי מְלַמֵּד אֶת בְּנִי אֶלָּא תוֹרָה, שֶׁאָדָם אוֹכֵל מִשְּׂכָרָהּ בָּעוֹלָם הַזֶּה וְקֶרֶן קַיֶּמֶת לָעוֹלָם הַבָּא. וּשְׁאָר כָּל אֻמָּנוּת אֵינָן כֵּן. כְּשֶׁאָדָם בָּא לִידֵי חֹלִי אוֹ לִידֵי זִקְנָה אוֹ לִידֵי יִסּוּרִין וְאֵינוֹ יָכוֹל לַעֲסֹק בִּמְלַאכְתּוֹ, הֲרֵי הוּא מֵת בְּרָעָב. אֲבָל הַתּוֹרָה אֵינָהּ כֵּן, אֶלָּא מְשַׁמַּרְתּוֹ מִכָּל רָע בְּנַעֲרוּתוֹ וְנוֹתֶנֶת לוֹ אַחֲרִית וְתִקְוָה בְזִקְנוּתוֹ. בְּנַעֲרוּתוֹ, מַה הוּא אוֹמֵר, (ישעיה מ) וְקֹוֵי ה' יַחֲלִיפוּ כֹחַ. בְּזִקְנוּתוֹ, מַהוּ אוֹמֵר, (תהלים צב) עוֹד יְנוּבוּן בְּשֵׂיבָה. וְכֵן הוּא אוֹמֵר בְּאַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, (בראשית כד) וְאַבְרָהָם זָקֵן, וַה' בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל. מָצִינוּ שֶׁעָשָׂה אַבְרָהָם אָבִינוּ אֶת כָּל הַתּוֹרָה כֻּלָּהּ עַד שֶׁלֹּא נִתְּנָה, שֶׁנֶּאֱמַר, (שם כו) עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֹתַי חֻקּוֹתַי וְתוֹרֹתָי:

4.14. Rabbi Judah said: an unmarried man must not tend cattle, nor may two unmarried men sleep together under the same cover. But the sages permit it. One whose business is with women must not be alone with women. And one should not teach his son a woman’s trade. Rabbi Meir says: one should always teach his son a clean and easy profession, and pray to Him to whom wealth and property belong. For a profession does not contain [the potential for] poverty and wealth, for poverty is not due to one’s profession nor is wealth due to the profession, but all depends on merit. Rabbi Shimon ben Elazar says: have you ever seen a wild beast or a bird with a profession? Yet they are sustained without trouble. Now, were they not were created only to serve me, while I was created to serve my master: surely then I should make a living without trouble! But my evil acts have done me in and withheld my livelihood. Abba Gurion a man of Sidon says in the name of Abba Guria: one should not teach his son [to be] a donkey-driver, camel-driver, wagon-driver, sailor, shepherd, or shopkeeper, because their profession is the profession of robbers. Rabbi Judah says in his name: most donkey-drivers are wicked, while most camel-drivers are worthy men; and most sailors are pious. The best of doctors are destined for Gehenna, and the worthiest of butchers is Amalek’s partner. Rabbi Nehorai says: I will abandon every profession in the world and I will not teach my son anything but Torah, for a person enjoys its reward in this world while the principal remains for him in the world to come. But all other professions are not so; for when a man comes to sickness or old age or suffering and cannot engage in his profession, he must die of starvation, whereas the Torah is not so, for it guards him from all evil in his youth and gives him a future and hope in his old age. of his youth what is said? “But they that wait upon the Lord shall renew their strength” (Isaiah 40:31). of his old age what is said? “They shall still bring forth fruit in old age” (Psalms 92:15). And it is also said of our father Abraham, “And Abraham was old … And the Lord blessed Abraham with everything” (Genesis 24:1). We find that Abraham our father observed the whole Torah before it was given, for it is said, “Because Abraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws” (Genesis 26:5).

206. Mishnah, Sanhedrin, 1.6-1.7, 7.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •revelation, sinaitic, as the source of legal authority •authority, of the romans Found in books: Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 147; Kanarek, Biblical narrative and formation rabbinic law (2014) 166

1.6. סַנְהֶדְרִי גְדוֹלָה הָיְתָה שֶׁל שִׁבְעִים וְאֶחָד, וּקְטַנָּה שֶׁל עֶשְׂרִים וּשְׁלֹשָׁה. וּמִנַּיִן לַגְּדוֹלָה שֶׁהִיא שֶׁל שִׁבְעִים וְאֶחָד, שֶׁנֶּאֱמַר (במדבר יא) אֶסְפָה לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל, וּמֹשֶׁה עַל גַּבֵּיהֶן, הֲרֵי שִׁבְעִים וְאֶחָד. רַבִּי יְהוּדָה אוֹמֵר, שִׁבְעִים. וּמִנַּיִן לַקְּטַנָּה שֶׁהִיא שֶׁל עֶשְׂרִים וּשְׁלֹשָׁה, שֶׁנֶּאֱמַר (שם לה) וְשָׁפְטוּ הָעֵדָה וְגוֹ' וְהִצִּילוּ הָעֵדָה, עֵדָה שׁוֹפֶטֶת וְעֵדָה מַצֶּלֶת, הֲרֵי כָאן עֶשְׂרִים. וּמִנַּיִן לָעֵדָה שֶׁהִיא עֲשָׂרָה, שֶׁנֶּאֱמַר (שם יד) עַד מָתַי לָעֵדָה הָרָעָה הַזֹּאת, יָצְאוּ יְהוֹשֻׁעַ וְכָלֵב. וּמִנַּיִן לְהָבִיא עוֹד שְׁלֹשָׁה, מִמַּשְׁמַע שֶׁנֶּאֱמַר (שמות כג) לֹא תִהְיֶה אַחֲרֵי רַבִּים לְרָעֹת, שׁוֹמֵעַ אֲנִי שֶׁאֶהְיֶה עִמָּהֶם לְטוֹבָה, אִם כֵּן לָמָּה נֶאֱמַר (שם) אַחֲרֵי רַבִּים לְהַטֹּת, לֹא כְהַטָּיָתְךָ לְטוֹבָה הַטָּיָתְךָ לְרָעָה. הַטָּיָתְךָ לְטוֹבָה עַל פִּי אֶחָד, הַטָּיָתְךָ לְרָעָה עַל פִּי שְׁנַיִם, וְאֵין בֵּית דִּין שָׁקוּל, מוֹסִיפִין עֲלֵיהֶם עוֹד אֶחָד, הֲרֵי כָאן עֶשְׂרִים וּשְׁלֹשָׁה. וְכַמָּה יְהֵא בְעִיר וּתְהֵא רְאוּיָה לְסַנְהֶדְרִין, מֵאָה וְעֶשְׂרִים. רַבִּי נְחֶמְיָה אוֹמֵר, מָאתַיִם וּשְׁלשִׁים, כְּנֶגֶד שָׂרֵי עֲשָׂרוֹת: 7.6. הָעוֹבֵד עֲבוֹדָה זָרָה, אֶחָד הָעוֹבֵד, וְאֶחָד הַזּוֹבֵחַ, וְאֶחָד הַמְקַטֵּר, וְאֶחָד הַמְנַסֵּךְ, וְאֶחָד הַמִּשְׁתַּחֲוֶה, וְאֶחָד הַמְקַבְּלוֹ עָלָיו לֶאֱלוֹהַּ, וְהָאוֹמֵר לוֹ אֵלִי אָתָּה. אֲבָל הַמְגַפֵּף וְהַמְנַשֵּׁק וְהַמְכַבֵּד וְהַמְּרַבֵּץ וְהַמַּרְחִיץ, הַסָּךְ, הַמַּלְבִּישׁ וְהַמַּנְעִיל, עוֹבֵר בְּלֹא תַעֲשֶׂה. הַנּוֹדֵר בִּשְׁמוֹ וְהַמְקַיֵּם בִּשְׁמוֹ, עוֹבֵר בְּלֹא תַעֲשֶׂה. הַפּוֹעֵר עַצְמוֹ לְבַעַל פְּעוֹר, זוֹ הִיא עֲבוֹדָתוֹ. הַזּוֹרֵק אֶבֶן לְמַרְקוּלִיס, זוֹ הִיא עֲבוֹדָתוֹ:

1.6. The greater Sanhedrin was made up of seventy one and the little Sanhedrin of twenty three.From where do we learn that the greater Sanhedrin should be made up of seventy one? As it says, “Gather unto me seventy men of the elders of Israel” (Num. 11:16), and when Moses is added to them there is seventy one. Rabbi Judah says: “Seventy.” From where do we learn that the little Sanhedrin should be made up of twenty three? As it says, “The assembly shall judge”, “The assembly shall deliver” (Num. 35:24-25), an assembly that judges and an assembly that delivers, thus we have twenty. And from where do we know that an assembly has ten? As it says, “How long shall I bear this evil congregation?” (Num. 14:27) [which refers to the twelve spies] but Joshua and Caleb were not included. And from where do we learn that we should bring three others [to the twenty]? By inference from what it says, “You shall not follow after the many to do evil” (Ex. 23:2), I conclude that I must be with them to do well. Then why does it say, “[To follow] after the many to change judgment” (Ex. 23:2). [It means that] your verdict of condemnation should not be like your verdict of acquittal, for your verdict of acquittal is reached by the decision of a majority of one, but your verdict of condemnation must be reached by the decision of a majority of two. The court must not be divisible equally, therefore they add to them one more; thus they are twenty three. And how many should there be in a city that it may be fit to have a Sanhedrin? A hundred and twenty. Rabbi Nehemiah says: “Two hundred and thirty, so that [the Sanhedrin of twenty three] should correspond with them that are chiefs of [at least] groups of ten. 7.6. He who engages in idol-worship [is executed]. This includes the one whoserves it, sacrifices, offers incense, makes libations, bows to it, accepts it as a god, or says to it, “You are my god.” But he who embraces, kisses it, sweeps or sprinkles the ground before it, washes it, anoints it, clothes it, or puts shoes on it, he transgresses a negative commandment [but is not executed]. He who vows or swears by its name, violates a negative commandment. He who uncovers himself before Baal-Peor [is guilty and is to be stoned for] this is how it is worshipped. He who casts a stone on Merculis [is guilty and is to be stoned for] this is how it is worshipped.

207. Anon., Didache, 9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •author of the refutation of all heresies Found in books: Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 358

9. Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank you, our Father, for the holy vine of David Your servant, which You made known to us through Jesus Your Servant; to You be the glory forever. And concerning the broken bread: We thank You, our Father, for the life and knowledge which You made known to us through Jesus Your Servant; to You be the glory forever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Your Church be gathered together from the ends of the earth into Your kingdom; for Yours is the glory and the power through Jesus Christ forever. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord has said, Give not that which is holy to the dogs. Matthew 7:6

208. Josephus Flavius, Life, 123, 336-338, 358-360, 363-364, 339 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 209, 472

339. καὶ μὴ θαυμάσῃ τις, ὅτι μὴ πάλαι περὶ τούτων ἐδήλωσα: τῷ γὰρ ἱστορίαν ἀναγράφοντι τὸ μὲν ἀληθεύειν ἀναγκαῖον, ἔξεστιν δ' ὅμως μὴ πικρῶς τὰς τινῶν πονηρίας ἐλέγχειν, οὐ διὰ τὴν πρὸς ἐκείνους χάριν, ἀλλὰ διὰ τὴν αὐτοῦ μετριότητα.

209. Josephus Flavius, Against Apion, 1.40, 1.45-1.46, 1.50, 1.225 (1st cent. CE - 1st cent. CE) Tagged with subjects: •authority, of the teacher of righteousness •justus of tiberias, author of history in greek of the jewish war against the romans, attacked by his rival historian, josephus •justus of tiberias, author of history in greek of the jewish war against the romans •theriomorphism, trademark institution of egypt, criticized by authors Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 24, 209; Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 31; Stuckenbruck, 1 Enoch 91-108 (2007) 712

1.45. τὴν τυχοῦσαν ὑποστήσεται βλάβην: λόγους γὰρ αὐτὰ νομίζουσιν εἶναι κατὰ τὴν τῶν γραψάντων βούλησιν ἐσχεδιασμένους, καὶ τοῦτο δικαίως καὶ περὶ τῶν παλαιοτέρων φρονοῦσιν, ἐπειδὴ καὶ τῶν νῦν ἐνίους ὁρῶσι τολμῶντας περὶ τούτων συγγράφειν, οἷς μήτ' αὐτοὶ παρεγένοντο μήτε πυθέσθαι παρὰ τῶν εἰδότων ἐφιλοτιμήθησαν. 1.46. ἀμέλει καὶ περὶ τοῦ γενομένου νῦν ἡμῖν πολέμου τινὲς ἱστορίας ἐπιγράψαντες ἐξενηνόχασιν οὔτ' εἰς τοὺς τόπους παραβαλόντες οὔτε πλησίον τούτων πραττομένων προσελθόντες, ἀλλ' ἐκ παρακουσμάτων ὀλίγα συνθέντες τῷ τῆς ἱστορίας ὀνόματι λίαν ἀναιδῶς ἐνεπαροίνησαν. 1.225. κοινὸν μὲν γὰρ αὐτοῖς ἐστι πάτριον τὸ ταῦτα θεοὺς νομίζειν, ἰδίᾳ δὲ πρὸς ἀλλήλους ἐν ταῖς τιμαῖς αὐτῶν διαφέρονται. κοῦφοι δὲ καὶ ἀνόητοι παντάπασιν ἄνθρωποι κακῶς ἐξ ἀρχῆς εἰθισμένοι δοξάζειν περὶ θεῶν μιμήσασθαι μὲν τὴν σεμνότητα τῆς ἡμετέρας θεολογίας οὐκ

1.40. but as to the time from the death of Moses till the reign of Artaxerxes, king of Persia, who reigned after Xerxes, the prophets, who were after Moses, wrote down what was done in their times in thirteen books. The remaining four books contain hymns to God, and precepts for the conduct of human life. 1.45. for they take them to be such discourses as are framed agreeably to the inclinations of those that write them; and they have justly the same opinion of the ancient writers, since they see some of the present generation bold enough to write about such affairs, wherein they were not present, nor had concern enough to inform themselves about them from those that knew them: 1.46. examples of which may be had in this late war of ours, where some persons have written histories, and published them, without having been in the places concerned, or having been near them when the actions were done; but these men put a few things together by hearsay, and insolently abuse the world, and call these writings by the name of Histories.

210. New Testament, 1 Peter, 1.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •authority, of the teacher of righteousness Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 712

1.10. Περὶ ἧς σωτηρίας ἐξεζήτησαν καὶ ἐξηραύνησαν προφῆται οἱ περὶ τῆς εἰς ὑμᾶς χάριτος προφητεύσαντες,

1.10. Concerning this salvation, the prophets sought and searched diligently, who prophesied of the grace that would come to you,

211. Josephus Flavius, Jewish War, 1.3, 1.9, 2.159, 2.251.2, 4.208, 4.261, 4.381, 7.258-7.259, 7.266 (1st cent. CE - 1st cent. CE) Tagged with subjects: •justus of tiberias, author of history in greek of the jewish war against the romans •justus of tiberias, author of history in greek of the jewish war against the romans, attacked by his rival historian, josephus •authority, of the teacher of righteousness •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 24, 209, 472; Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 216; Stuckenbruck, 1 Enoch 91-108 (2007) 712

1.3. προυθέμην ἐγὼ τοῖς κατὰ τὴν ̔Ρωμαίων ἡγεμονίαν ̔Ελλάδι γλώσσῃ μεταβαλὼν ἃ τοῖς ἄνω βαρβάροις τῇ πατρίῳ συντάξας ἀνέπεμψα πρότερον ἀφηγήσασθαι ̓Ιώσηπος Ματθίου παῖς ἐξ ̔Ιεροσολύμων ἱερεύς, αὐτός τε ̔Ρωμαίους πολεμήσας τὰ πρῶτα καὶ τοῖς ὕστερον παρατυχὼν ἐξ ἀνάγκης: 1.3. Ταῦτα πάντα περιλαβὼν ἐν ἑπτὰ βιβλίοις καὶ μηδεμίαν τοῖς ἐπισταμένοις τὰ πράγματα καὶ παρατυχοῦσι τῷ πολέμῳ καταλιπὼν ἢ μέμψεως ἀφορμὴν ἢ κατηγορίας, τοῖς γε τὴν ἀλήθειαν ἀγαπῶσιν, ἀλλὰ μὴ πρὸς ἡδονὴν ἀνέγραψα. ποιήσομαι δὲ ταύτην τῆς ἐξηγήσεως ἀρχήν, ἣν καὶ τῶν κεφαλαίων ἐποιησάμην. 1.3. ταῦτ' ἀκούσας ̓Αντίγονος διέπεμψεν περὶ τὴν χώραν εἴργειν καὶ λοχᾶν τοὺς σιτηγοὺς κελεύων. οἱ δ' ὑπήκουον, καὶ πολὺ πλῆθος ὁπλιτῶν ὑπὲρ τὴν ̔Ιεριχοῦντα συνηθροίσθη: διεκαθέζοντο δὲ ἐπὶ τῶν ὀρῶν παραφυλάσσοντες τοὺς τὰ ἐπιτήδεια ἐκκομίζοντας. 1.9. Οὐ μὴν ἐγὼ τοῖς ἐπαίρουσι τὰ ̔Ρωμαίων ἀντιφιλονεικῶν αὔξειν τὰ τῶν ὁμοφύλων διέγνων, ἀλλὰ τὰ μὲν ἔργα μετ' ἀκριβείας ἀμφοτέρων διέξειμι, τοὺς δ' ἐπὶ τοῖς πράγμασι λόγους ἀνατίθημι τῇ διαθέσει καὶ τοῖς ἐμαυτοῦ πάθεσι διδοὺς ἐπολοφύρεσθαι ταῖς τῆς πατρίδος συμφοραῖς. 1.9. ̓́Επειτα συμβαλὼν ̓Οβαίδᾳ τῷ ̓Αράβων βασιλεῖ προλοχίσαντι κατὰ τὴν Γαυλάνην ἐνέδρας αὐτῷ γενομένης πᾶσαν ἀποβάλλει τὴν στρατιὰν συνωσθεῖσαν κατὰ βαθείας φάραγγος καὶ πλήθει καμήλων συντριβεῖσαν. διαφυγὼν δ' αὐτὸς εἰς ̔Ιεροσόλυμα τῷ μεγέθει τῆς συμφορᾶς πάλαι μισοῦν τὸ ἔθνος ἠρέθισεν εἰς ἐπανάστασιν. 2.159. Εἰσὶν δ' ἐν αὐτοῖς οἳ καὶ τὰ μέλλοντα προγινώσκειν ὑπισχνοῦνται, βίβλοις ἱεραῖς καὶ διαφόροις ἁγνείαις καὶ προφητῶν ἀποφθέγμασιν ἐμπαιδοτριβούμενοι: σπάνιον δ' εἴ ποτε ἐν ταῖς προαγορεύσεσιν ἀστοχοῦσιν. 7.258. κἀπὶ τῷ ψεύδεσθαι πάλιν τὴν πρόφασιν ἐξελεγχόμενοι μᾶλλον ἐκάκουν τοὺς τὴν πονηρίαν αὐτῶν διὰ τῆς δικαιολογίας ὀνειδίζοντας. 7.259. ἐγένετο γάρ πως ὁ χρόνος ἐκεῖνος παντοδαπῆς ἐν τοῖς ̓Ιουδαίοις πονηρίας πολύφορος, ὡς μηδὲν κακίας ἔργον ἄπρακτον καταλιπεῖν, μηδ' εἴ τι ἐπίνοια διαπλάττειν ἐθελήσειεν, ἔχειν ἄν τι καινότερον ἐξευρεῖν. 7.266. ποία δὲ αὐτοὺς φιλία, ποία δὲ συγγένεια πρὸς τοὺς ἐφ' ἑκάστης ἡμέρας φόνους οὐχὶ θρασυτέρους ἐποίησε; τὸ μὲν γὰρ τοὺς ἀλλοτρίους κακῶς ποιεῖν ἀγεννοῦς ἔργον πονηρίας [εἶναι] ὑπελάμβανον, λαμπρὰν δὲ φέρειν ἐπίδειξιν ἡγοῦντο τὴν ἐν τοῖς οἰκειοτάτοις ὠμότητα.

1.3. I have proposed to myself, for the sake of such as live under the government of the Romans, to translate those books into the Greek tongue, which I formerly composed in the language of our country, and sent to the Upper Barbarians; I, Joseph, the son of Matthias, by birth a Hebrew, a priest also, and one who at first fought against the Romans myself, and was forced to be present at what was done afterward [am the author of this work]. 1.9. 4. However, I will not go to the other extreme, out of opposition to those men who extol the Romans, nor will I determine to raise the actions of my countrymen too high; but I will prosecute the actions of both parties with accuracy. Yet shall I suit my language to the passions I am under, as to the affairs I describe, and must be allowed to indulge some lamentations upon the miseries undergone by my own country. 2.159. 12. There are also those among them who undertake to foretell things to come, by reading the holy books, and using several sorts of purifications, and being perpetually conversant in the discourses of the prophets; and it is but seldom that they miss in their predictions. 7.258. and when they were again convicted of dissembling in such their pretenses, they still more abused those that justly reproached them for their wickedness. 7.259. And indeed that was a time most fertile in all manner of wicked practices, insomuch that no kind of evil deeds were then left undone; nor could anyone so much as devise any bad thing that was new, 7.266. What friendship or kindred were there that did not make him more bold in his daily murders? for they looked upon the doing of mischief to strangers only as a work beneath their courage, but thought their barbarity towards their nearest relations would be a glorious demonstration thereof.

212. Lucan, Pharsalia, 9.150-9.163, 10.9-10.52, 10.149-10.158, 10.160-10.171, 10.268-10.275 (1st cent. CE - 1st cent. CE) Tagged with subjects: •theriomorphism, trademark institution of egypt, criticized by authors •logos, logoi, influential author of the nile and egypt Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 205, 267

9.153. Rapt to the shades?" Thus he: but Sextus said "Oh happy thou who by report alone Hear'st of the deed that chanced on yonder shore! These eyes that saw, my brother, share the guilt. Not Caesar wrought the murder of our sire, Nor any captain worthy in the fray. He fell beneath the orders of a king Shameful and base, while trusting to the gods Who shield the guest; a king who in that land By his concession ruled: (this the reward 9.154. Rapt to the shades?" Thus he: but Sextus said "Oh happy thou who by report alone Hear'st of the deed that chanced on yonder shore! These eyes that saw, my brother, share the guilt. Not Caesar wrought the murder of our sire, Nor any captain worthy in the fray. He fell beneath the orders of a king Shameful and base, while trusting to the gods Who shield the guest; a king who in that land By his concession ruled: (this the reward 10.14. But when the people, jealous of their laws, Murmured against the fasces, Caesar knew Their minds were adverse, and that not for him Was Magnus' murder wrought. And yet with brow Dissembling fear, intrepid, through the shrines of Egypt's gods he strode, and round the fane of ancient Isis; bearing witness all To Macedon's vigour in the days of old. Yet did nor gold nor ornament restrain His hasting steps, nor worship of the gods, 10.15. But when the people, jealous of their laws, Murmured against the fasces, Caesar knew Their minds were adverse, and that not for him Was Magnus' murder wrought. And yet with brow Dissembling fear, intrepid, through the shrines of Egypt's gods he strode, and round the fane of ancient Isis; bearing witness all To Macedon's vigour in the days of old. Yet did nor gold nor ornament restrain His hasting steps, nor worship of the gods, 10.16. But when the people, jealous of their laws, Murmured against the fasces, Caesar knew Their minds were adverse, and that not for him Was Magnus' murder wrought. And yet with brow Dissembling fear, intrepid, through the shrines of Egypt's gods he strode, and round the fane of ancient Isis; bearing witness all To Macedon's vigour in the days of old. Yet did nor gold nor ornament restrain His hasting steps, nor worship of the gods, 10.17. But when the people, jealous of their laws, Murmured against the fasces, Caesar knew Their minds were adverse, and that not for him Was Magnus' murder wrought. And yet with brow Dissembling fear, intrepid, through the shrines of Egypt's gods he strode, and round the fane of ancient Isis; bearing witness all To Macedon's vigour in the days of old. Yet did nor gold nor ornament restrain His hasting steps, nor worship of the gods, 10.18. But when the people, jealous of their laws, Murmured against the fasces, Caesar knew Their minds were adverse, and that not for him Was Magnus' murder wrought. And yet with brow Dissembling fear, intrepid, through the shrines of Egypt's gods he strode, and round the fane of ancient Isis; bearing witness all To Macedon's vigour in the days of old. Yet did nor gold nor ornament restrain His hasting steps, nor worship of the gods, 10.19. But when the people, jealous of their laws, Murmured against the fasces, Caesar knew Their minds were adverse, and that not for him Was Magnus' murder wrought. And yet with brow Dissembling fear, intrepid, through the shrines of Egypt's gods he strode, and round the fane of ancient Isis; bearing witness all To Macedon's vigour in the days of old. Yet did nor gold nor ornament restrain His hasting steps, nor worship of the gods, 10.20. Nor city ramparts: but in greed of gain He sought the cave dug out amid the tombs. The madman offspring there of Philip lies The famed Pellaean robber, fortune's friend, Snatched off by fate, avenging so the world. In sacred sepulchre the hero's limbs, Which should be scattered o'er the earth, repose, Still spared by Fortune to these tyrant days: For in a world to freedom once recalled, All men had mocked the dust of him who set 10.21. Nor city ramparts: but in greed of gain He sought the cave dug out amid the tombs. The madman offspring there of Philip lies The famed Pellaean robber, fortune's friend, Snatched off by fate, avenging so the world. In sacred sepulchre the hero's limbs, Which should be scattered o'er the earth, repose, Still spared by Fortune to these tyrant days: For in a world to freedom once recalled, All men had mocked the dust of him who set 10.22. Nor city ramparts: but in greed of gain He sought the cave dug out amid the tombs. The madman offspring there of Philip lies The famed Pellaean robber, fortune's friend, Snatched off by fate, avenging so the world. In sacred sepulchre the hero's limbs, Which should be scattered o'er the earth, repose, Still spared by Fortune to these tyrant days: For in a world to freedom once recalled, All men had mocked the dust of him who set 10.23. Nor city ramparts: but in greed of gain He sought the cave dug out amid the tombs. The madman offspring there of Philip lies The famed Pellaean robber, fortune's friend, Snatched off by fate, avenging so the world. In sacred sepulchre the hero's limbs, Which should be scattered o'er the earth, repose, Still spared by Fortune to these tyrant days: For in a world to freedom once recalled, All men had mocked the dust of him who set 10.24. Nor city ramparts: but in greed of gain He sought the cave dug out amid the tombs. The madman offspring there of Philip lies The famed Pellaean robber, fortune's friend, Snatched off by fate, avenging so the world. In sacred sepulchre the hero's limbs, Which should be scattered o'er the earth, repose, Still spared by Fortune to these tyrant days: For in a world to freedom once recalled, All men had mocked the dust of him who set 10.25. Nor city ramparts: but in greed of gain He sought the cave dug out amid the tombs. The madman offspring there of Philip lies The famed Pellaean robber, fortune's friend, Snatched off by fate, avenging so the world. In sacred sepulchre the hero's limbs, Which should be scattered o'er the earth, repose, Still spared by Fortune to these tyrant days: For in a world to freedom once recalled, All men had mocked the dust of him who set 10.26. Nor city ramparts: but in greed of gain He sought the cave dug out amid the tombs. The madman offspring there of Philip lies The famed Pellaean robber, fortune's friend, Snatched off by fate, avenging so the world. In sacred sepulchre the hero's limbs, Which should be scattered o'er the earth, repose, Still spared by Fortune to these tyrant days: For in a world to freedom once recalled, All men had mocked the dust of him who set 10.27. Nor city ramparts: but in greed of gain He sought the cave dug out amid the tombs. The madman offspring there of Philip lies The famed Pellaean robber, fortune's friend, Snatched off by fate, avenging so the world. In sacred sepulchre the hero's limbs, Which should be scattered o'er the earth, repose, Still spared by Fortune to these tyrant days: For in a world to freedom once recalled, All men had mocked the dust of him who set 10.28. Nor city ramparts: but in greed of gain He sought the cave dug out amid the tombs. The madman offspring there of Philip lies The famed Pellaean robber, fortune's friend, Snatched off by fate, avenging so the world. In sacred sepulchre the hero's limbs, Which should be scattered o'er the earth, repose, Still spared by Fortune to these tyrant days: For in a world to freedom once recalled, All men had mocked the dust of him who set 10.29. Nor city ramparts: but in greed of gain He sought the cave dug out amid the tombs. The madman offspring there of Philip lies The famed Pellaean robber, fortune's friend, Snatched off by fate, avenging so the world. In sacred sepulchre the hero's limbs, Which should be scattered o'er the earth, repose, Still spared by Fortune to these tyrant days: For in a world to freedom once recalled, All men had mocked the dust of him who set 10.30. The baneful lesson that so many lands Can serve one master. Macedon he left His home obscure; Athena he despised The conquest of his sire, and spurred by fate Through Asia rushed with havoc of mankind, Plunging his sword through peoples; streams unknown Ran red with Persian and with Indian blood. Curse of all earth and thunderbolt of ill To every nation! On the outer sea He launched his fleet to sail the ocean wave: 10.31. The baneful lesson that so many lands Can serve one master. Macedon he left His home obscure; Athena he despised The conquest of his sire, and spurred by fate Through Asia rushed with havoc of mankind, Plunging his sword through peoples; streams unknown Ran red with Persian and with Indian blood. Curse of all earth and thunderbolt of ill To every nation! On the outer sea He launched his fleet to sail the ocean wave: 10.32. The baneful lesson that so many lands Can serve one master. Macedon he left His home obscure; Athena he despised The conquest of his sire, and spurred by fate Through Asia rushed with havoc of mankind, Plunging his sword through peoples; streams unknown Ran red with Persian and with Indian blood. Curse of all earth and thunderbolt of ill To every nation! On the outer sea He launched his fleet to sail the ocean wave: 10.33. The baneful lesson that so many lands Can serve one master. Macedon he left His home obscure; Athena he despised The conquest of his sire, and spurred by fate Through Asia rushed with havoc of mankind, Plunging his sword through peoples; streams unknown Ran red with Persian and with Indian blood. Curse of all earth and thunderbolt of ill To every nation! On the outer sea He launched his fleet to sail the ocean wave: 10.34. The baneful lesson that so many lands Can serve one master. Macedon he left His home obscure; Athena he despised The conquest of his sire, and spurred by fate Through Asia rushed with havoc of mankind, Plunging his sword through peoples; streams unknown Ran red with Persian and with Indian blood. Curse of all earth and thunderbolt of ill To every nation! On the outer sea He launched his fleet to sail the ocean wave: 10.35. The baneful lesson that so many lands Can serve one master. Macedon he left His home obscure; Athena he despised The conquest of his sire, and spurred by fate Through Asia rushed with havoc of mankind, Plunging his sword through peoples; streams unknown Ran red with Persian and with Indian blood. Curse of all earth and thunderbolt of ill To every nation! On the outer sea He launched his fleet to sail the ocean wave: 10.36. The baneful lesson that so many lands Can serve one master. Macedon he left His home obscure; Athena he despised The conquest of his sire, and spurred by fate Through Asia rushed with havoc of mankind, Plunging his sword through peoples; streams unknown Ran red with Persian and with Indian blood. Curse of all earth and thunderbolt of ill To every nation! On the outer sea He launched his fleet to sail the ocean wave: 10.37. The baneful lesson that so many lands Can serve one master. Macedon he left His home obscure; Athena he despised The conquest of his sire, and spurred by fate Through Asia rushed with havoc of mankind, Plunging his sword through peoples; streams unknown Ran red with Persian and with Indian blood. Curse of all earth and thunderbolt of ill To every nation! On the outer sea He launched his fleet to sail the ocean wave: 10.38. The baneful lesson that so many lands Can serve one master. Macedon he left His home obscure; Athena he despised The conquest of his sire, and spurred by fate Through Asia rushed with havoc of mankind, Plunging his sword through peoples; streams unknown Ran red with Persian and with Indian blood. Curse of all earth and thunderbolt of ill To every nation! On the outer sea He launched his fleet to sail the ocean wave: 10.39. The baneful lesson that so many lands Can serve one master. Macedon he left His home obscure; Athena he despised The conquest of his sire, and spurred by fate Through Asia rushed with havoc of mankind, Plunging his sword through peoples; streams unknown Ran red with Persian and with Indian blood. Curse of all earth and thunderbolt of ill To every nation! On the outer sea He launched his fleet to sail the ocean wave: 10.40. Nor flame nor flood nor sterile Libyan sands Stayed back his course, nor Hammon's pathless shoals; Far to the west, where downward slopes the world He would have led his armies, and the poles Had compassed, and had drunk the fount of Nile: But came his latest day; such end alone Could nature place upon the madman king, Who jealous in death as when he won the world His empire with him took, nor left an heir. Thus every city to the spoiler's hand 10.41. Nor flame nor flood nor sterile Libyan sands Stayed back his course, nor Hammon's pathless shoals; Far to the west, where downward slopes the world He would have led his armies, and the poles Had compassed, and had drunk the fount of Nile: But came his latest day; such end alone Could nature place upon the madman king, Who jealous in death as when he won the world His empire with him took, nor left an heir. Thus every city to the spoiler's hand 10.42. Nor flame nor flood nor sterile Libyan sands Stayed back his course, nor Hammon's pathless shoals; Far to the west, where downward slopes the world He would have led his armies, and the poles Had compassed, and had drunk the fount of Nile: But came his latest day; such end alone Could nature place upon the madman king, Who jealous in death as when he won the world His empire with him took, nor left an heir. Thus every city to the spoiler's hand 10.43. Nor flame nor flood nor sterile Libyan sands Stayed back his course, nor Hammon's pathless shoals; Far to the west, where downward slopes the world He would have led his armies, and the poles Had compassed, and had drunk the fount of Nile: But came his latest day; such end alone Could nature place upon the madman king, Who jealous in death as when he won the world His empire with him took, nor left an heir. Thus every city to the spoiler's hand 10.44. Nor flame nor flood nor sterile Libyan sands Stayed back his course, nor Hammon's pathless shoals; Far to the west, where downward slopes the world He would have led his armies, and the poles Had compassed, and had drunk the fount of Nile: But came his latest day; such end alone Could nature place upon the madman king, Who jealous in death as when he won the world His empire with him took, nor left an heir. Thus every city to the spoiler's hand 10.45. Nor flame nor flood nor sterile Libyan sands Stayed back his course, nor Hammon's pathless shoals; Far to the west, where downward slopes the world He would have led his armies, and the poles Had compassed, and had drunk the fount of Nile: But came his latest day; such end alone Could nature place upon the madman king, Who jealous in death as when he won the world His empire with him took, nor left an heir. Thus every city to the spoiler's hand 10.46. Nor flame nor flood nor sterile Libyan sands Stayed back his course, nor Hammon's pathless shoals; Far to the west, where downward slopes the world He would have led his armies, and the poles Had compassed, and had drunk the fount of Nile: But came his latest day; such end alone Could nature place upon the madman king, Who jealous in death as when he won the world His empire with him took, nor left an heir. Thus every city to the spoiler's hand 10.47. Nor flame nor flood nor sterile Libyan sands Stayed back his course, nor Hammon's pathless shoals; Far to the west, where downward slopes the world He would have led his armies, and the poles Had compassed, and had drunk the fount of Nile: But came his latest day; such end alone Could nature place upon the madman king, Who jealous in death as when he won the world His empire with him took, nor left an heir. Thus every city to the spoiler's hand 10.48. Nor flame nor flood nor sterile Libyan sands Stayed back his course, nor Hammon's pathless shoals; Far to the west, where downward slopes the world He would have led his armies, and the poles Had compassed, and had drunk the fount of Nile: But came his latest day; such end alone Could nature place upon the madman king, Who jealous in death as when he won the world His empire with him took, nor left an heir. Thus every city to the spoiler's hand 10.49. Nor flame nor flood nor sterile Libyan sands Stayed back his course, nor Hammon's pathless shoals; Far to the west, where downward slopes the world He would have led his armies, and the poles Had compassed, and had drunk the fount of Nile: But came his latest day; such end alone Could nature place upon the madman king, Who jealous in death as when he won the world His empire with him took, nor left an heir. Thus every city to the spoiler's hand 10.50. Was victim made: Yet in his fall was his Babylon; and Parthia feared him. Shame on us That eastern nations dreaded more the lance of Macedon than now the Roman spear. True that we rule beyond where takes its rise The burning southern breeze, beyond the homes of western winds, and to the northern star; But towards the rising of the sun, we yield To him who kept the Arsacids in awe; And puny Pella held as province sure 10.51. Was victim made: Yet in his fall was his Babylon; and Parthia feared him. Shame on us That eastern nations dreaded more the lance of Macedon than now the Roman spear. True that we rule beyond where takes its rise The burning southern breeze, beyond the homes of western winds, and to the northern star; But towards the rising of the sun, we yield To him who kept the Arsacids in awe; And puny Pella held as province sure 10.52. Was victim made: Yet in his fall was his Babylon; and Parthia feared him. Shame on us That eastern nations dreaded more the lance of Macedon than now the Roman spear. True that we rule beyond where takes its rise The burning southern breeze, beyond the homes of western winds, and to the northern star; But towards the rising of the sun, we yield To him who kept the Arsacids in awe; And puny Pella held as province sure 10.149. Onyx and porphyry on the spacious floor Were trodden 'neath the foot; the mighty gates of Maroe's throughout were formed, He mere adornment; ivory clothed the hall, And fixed upon the doors with labour rare Shells of the tortoise gleamed, from Indian Seas, With frequent emeralds studded. Gems of price And yellow jasper on the couches shone. Lustrous the coverlets; the major part Dipped more than once within the vats of Tyre 10.150. Had drunk their juice: part feathered as with gold; Part crimson dyed, in manner as are passed Through Pharian leash the threads. There waited slaves In number as a people, some in ranks By different blood distinguished, some by age; This band with Libyan, that with auburn hair Red so that Caesar on the banks of RhineNone such had witnessed; some with features scorched By torrid suns, their locks in twisted coils Drawn from their foreheads. Eunuchs too were there, 10.151. Had drunk their juice: part feathered as with gold; Part crimson dyed, in manner as are passed Through Pharian leash the threads. There waited slaves In number as a people, some in ranks By different blood distinguished, some by age; This band with Libyan, that with auburn hair Red so that Caesar on the banks of RhineNone such had witnessed; some with features scorched By torrid suns, their locks in twisted coils Drawn from their foreheads. Eunuchs too were there, 10.152. Had drunk their juice: part feathered as with gold; Part crimson dyed, in manner as are passed Through Pharian leash the threads. There waited slaves In number as a people, some in ranks By different blood distinguished, some by age; This band with Libyan, that with auburn hair Red so that Caesar on the banks of RhineNone such had witnessed; some with features scorched By torrid suns, their locks in twisted coils Drawn from their foreheads. Eunuchs too were there, 10.153. Had drunk their juice: part feathered as with gold; Part crimson dyed, in manner as are passed Through Pharian leash the threads. There waited slaves In number as a people, some in ranks By different blood distinguished, some by age; This band with Libyan, that with auburn hair Red so that Caesar on the banks of RhineNone such had witnessed; some with features scorched By torrid suns, their locks in twisted coils Drawn from their foreheads. Eunuchs too were there, 10.154. Had drunk their juice: part feathered as with gold; Part crimson dyed, in manner as are passed Through Pharian leash the threads. There waited slaves In number as a people, some in ranks By different blood distinguished, some by age; This band with Libyan, that with auburn hair Red so that Caesar on the banks of RhineNone such had witnessed; some with features scorched By torrid suns, their locks in twisted coils Drawn from their foreheads. Eunuchs too were there, 10.155. Had drunk their juice: part feathered as with gold; Part crimson dyed, in manner as are passed Through Pharian leash the threads. There waited slaves In number as a people, some in ranks By different blood distinguished, some by age; This band with Libyan, that with auburn hair Red so that Caesar on the banks of RhineNone such had witnessed; some with features scorched By torrid suns, their locks in twisted coils Drawn from their foreheads. Eunuchs too were there, 10.156. Had drunk their juice: part feathered as with gold; Part crimson dyed, in manner as are passed Through Pharian leash the threads. There waited slaves In number as a people, some in ranks By different blood distinguished, some by age; This band with Libyan, that with auburn hair Red so that Caesar on the banks of RhineNone such had witnessed; some with features scorched By torrid suns, their locks in twisted coils Drawn from their foreheads. Eunuchs too were there, 10.157. Had drunk their juice: part feathered as with gold; Part crimson dyed, in manner as are passed Through Pharian leash the threads. There waited slaves In number as a people, some in ranks By different blood distinguished, some by age; This band with Libyan, that with auburn hair Red so that Caesar on the banks of RhineNone such had witnessed; some with features scorched By torrid suns, their locks in twisted coils Drawn from their foreheads. Eunuchs too were there, 10.158. Had drunk their juice: part feathered as with gold; Part crimson dyed, in manner as are passed Through Pharian leash the threads. There waited slaves In number as a people, some in ranks By different blood distinguished, some by age; This band with Libyan, that with auburn hair Red so that Caesar on the banks of RhineNone such had witnessed; some with features scorched By torrid suns, their locks in twisted coils Drawn from their foreheads. Eunuchs too were there, 10.160. Unhappy race; and on the other side Men of full age whose cheeks with growth of hair Were hardly darkened. Upon either hand Lay kings, and Caesar in the midst supreme. There in her fatal beauty lay the Queen Thick daubed with unguents, nor with throne content Nor with her brother spouse; laden she lay On neck and hair with all the Red Sea spoils, And faint beneath the weight of gems and gold. Her snowy breast shone through Sidonian lawn 10.161. Unhappy race; and on the other side Men of full age whose cheeks with growth of hair Were hardly darkened. Upon either hand Lay kings, and Caesar in the midst supreme. There in her fatal beauty lay the Queen Thick daubed with unguents, nor with throne content Nor with her brother spouse; laden she lay On neck and hair with all the Red Sea spoils, And faint beneath the weight of gems and gold. Her snowy breast shone through Sidonian lawn 10.162. Unhappy race; and on the other side Men of full age whose cheeks with growth of hair Were hardly darkened. Upon either hand Lay kings, and Caesar in the midst supreme. There in her fatal beauty lay the Queen Thick daubed with unguents, nor with throne content Nor with her brother spouse; laden she lay On neck and hair with all the Red Sea spoils, And faint beneath the weight of gems and gold. Her snowy breast shone through Sidonian lawn 10.163. Unhappy race; and on the other side Men of full age whose cheeks with growth of hair Were hardly darkened. Upon either hand Lay kings, and Caesar in the midst supreme. There in her fatal beauty lay the Queen Thick daubed with unguents, nor with throne content Nor with her brother spouse; laden she lay On neck and hair with all the Red Sea spoils, And faint beneath the weight of gems and gold. Her snowy breast shone through Sidonian lawn 10.164. Unhappy race; and on the other side Men of full age whose cheeks with growth of hair Were hardly darkened. Upon either hand Lay kings, and Caesar in the midst supreme. There in her fatal beauty lay the Queen Thick daubed with unguents, nor with throne content Nor with her brother spouse; laden she lay On neck and hair with all the Red Sea spoils, And faint beneath the weight of gems and gold. Her snowy breast shone through Sidonian lawn 10.165. Unhappy race; and on the other side Men of full age whose cheeks with growth of hair Were hardly darkened. Upon either hand Lay kings, and Caesar in the midst supreme. There in her fatal beauty lay the Queen Thick daubed with unguents, nor with throne content Nor with her brother spouse; laden she lay On neck and hair with all the Red Sea spoils, And faint beneath the weight of gems and gold. Her snowy breast shone through Sidonian lawn 10.166. Unhappy race; and on the other side Men of full age whose cheeks with growth of hair Were hardly darkened. Upon either hand Lay kings, and Caesar in the midst supreme. There in her fatal beauty lay the Queen Thick daubed with unguents, nor with throne content Nor with her brother spouse; laden she lay On neck and hair with all the Red Sea spoils, And faint beneath the weight of gems and gold. Her snowy breast shone through Sidonian lawn 10.167. Unhappy race; and on the other side Men of full age whose cheeks with growth of hair Were hardly darkened. Upon either hand Lay kings, and Caesar in the midst supreme. There in her fatal beauty lay the Queen Thick daubed with unguents, nor with throne content Nor with her brother spouse; laden she lay On neck and hair with all the Red Sea spoils, And faint beneath the weight of gems and gold. Her snowy breast shone through Sidonian lawn 10.168. Unhappy race; and on the other side Men of full age whose cheeks with growth of hair Were hardly darkened. Upon either hand Lay kings, and Caesar in the midst supreme. There in her fatal beauty lay the Queen Thick daubed with unguents, nor with throne content Nor with her brother spouse; laden she lay On neck and hair with all the Red Sea spoils, And faint beneath the weight of gems and gold. Her snowy breast shone through Sidonian lawn 10.169. Unhappy race; and on the other side Men of full age whose cheeks with growth of hair Were hardly darkened. Upon either hand Lay kings, and Caesar in the midst supreme. There in her fatal beauty lay the Queen Thick daubed with unguents, nor with throne content Nor with her brother spouse; laden she lay On neck and hair with all the Red Sea spoils, And faint beneath the weight of gems and gold. Her snowy breast shone through Sidonian lawn 10.170. Which woven close by shuttles of the east The art of Nile had loosened. Ivory feet Bore citron tables brought from woods that wave On Atlas, such as Caesar never saw When Juba was his captive. Blind in soul By madness of ambition, thus to fire By such profusion of her wealth, the mind of Caesar armed, her guest in civil war! Not though he aimed with pitiless hand to grasp The riches of a world; not though were here 10.171. Which woven close by shuttles of the east The art of Nile had loosened. Ivory feet Bore citron tables brought from woods that wave On Atlas, such as Caesar never saw When Juba was his captive. Blind in soul By madness of ambition, thus to fire By such profusion of her wealth, the mind of Caesar armed, her guest in civil war! Not though he aimed with pitiless hand to grasp The riches of a world; not though were here 10.268. Strikes with his beam the waters. Forth the stream Brims from his fount, as Ocean when the moon Commands an increase; nor shall curb his flow Till night wins back her losses from the sun. "Vain is the ancient faith that Ethiop snows Send Nile abundant forth upon the lands. Those mountains know nor northern wind nor star. of this are proof the breezes of the South, Fraught with warm vapours, and the people's hue Burned dark by suns: and 'tis in time of spring, 10.269. Strikes with his beam the waters. Forth the stream Brims from his fount, as Ocean when the moon Commands an increase; nor shall curb his flow Till night wins back her losses from the sun. "Vain is the ancient faith that Ethiop snows Send Nile abundant forth upon the lands. Those mountains know nor northern wind nor star. of this are proof the breezes of the South, Fraught with warm vapours, and the people's hue Burned dark by suns: and 'tis in time of spring, 10.270. When first are thawed the snows, that ice-fed streams In swollen torrents tumble; but the NileNor lifts his wave before the Dog-star burns; Nor seeks again his banks, until the sun In equal balance measures night and day. Nor are the laws that govern other streams Obeyed by Nile. For in the wintry year Were he in flood, when distant far the sun, His waters lacked their office; but he leaves His channel when the summer is at height, 10.271. When first are thawed the snows, that ice-fed streams In swollen torrents tumble; but the NileNor lifts his wave before the Dog-star burns; Nor seeks again his banks, until the sun In equal balance measures night and day. Nor are the laws that govern other streams Obeyed by Nile. For in the wintry year Were he in flood, when distant far the sun, His waters lacked their office; but he leaves His channel when the summer is at height, 10.272. When first are thawed the snows, that ice-fed streams In swollen torrents tumble; but the NileNor lifts his wave before the Dog-star burns; Nor seeks again his banks, until the sun In equal balance measures night and day. Nor are the laws that govern other streams Obeyed by Nile. For in the wintry year Were he in flood, when distant far the sun, His waters lacked their office; but he leaves His channel when the summer is at height, 10.273. When first are thawed the snows, that ice-fed streams In swollen torrents tumble; but the NileNor lifts his wave before the Dog-star burns; Nor seeks again his banks, until the sun In equal balance measures night and day. Nor are the laws that govern other streams Obeyed by Nile. For in the wintry year Were he in flood, when distant far the sun, His waters lacked their office; but he leaves His channel when the summer is at height, 10.274. When first are thawed the snows, that ice-fed streams In swollen torrents tumble; but the NileNor lifts his wave before the Dog-star burns; Nor seeks again his banks, until the sun In equal balance measures night and day. Nor are the laws that govern other streams Obeyed by Nile. For in the wintry year Were he in flood, when distant far the sun, His waters lacked their office; but he leaves His channel when the summer is at height, 10.275. When first are thawed the snows, that ice-fed streams In swollen torrents tumble; but the NileNor lifts his wave before the Dog-star burns; Nor seeks again his banks, until the sun In equal balance measures night and day. Nor are the laws that govern other streams Obeyed by Nile. For in the wintry year Were he in flood, when distant far the sun, His waters lacked their office; but he leaves His channel when the summer is at height,

213. Josephus Flavius, Jewish Antiquities, 1.95, 2.163, 2.202, 4.304, 5.107, 7.309, 8.284, 9.182, 10.33, 10.164, 10.242, 11.47, 11.156, 17.113, 17.308 (1st cent. CE - 1st cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of •justus of tiberias, author of history in greek of the jewish war against the romans, attacked by his rival historian, josephus Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 472; Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 216, 219, 224, 229, 236, 237, 249, 251

1.95. “ἔστιν ὑπὲρ τὴν Μινυάδα μέγα ὄρος κατὰ τὴν ̓Αρμενίαν Βάρις λεγόμενον, εἰς ὃ πολλοὺς συμφυγόντας ἐπὶ τοῦ κατακλυσμοῦ λόγος ἔχει περισωθῆναι καί τινα ἐπὶ λάρνακος ὀχούμενον ἐπὶ τὴν ἀκρώρειαν ὀκεῖλαι καὶ τὰ λείψανα τῶν ξύλων ἐπὶ πολὺ σωθῆναι. γένοιτο δ' ἂν οὗτος, ὅντινα καὶ Μωυσῆς ἀνέγραψεν ὁ ̓Ιουδαίων νομοθέτης.” 2.163. ὑμᾶς τε βούλομαι καὶ αὐτοὺς λήθην ἐκείνων λαβόντας ἥδεσθαι μᾶλλον τῆς τότε ἀβουλίας εἰς τοιοῦτον ἐπελθούσης τέλος ἢ δυσφορεῖν αἰσχυνομένους ἐπὶ τοῖς ἡμαρτημένοις. μὴ οὖν δόξῃ λυπεῖν ὑμᾶς τὸ κατ' ἐμοῦ ψῆφον ἐνεγκεῖν πονηρὰν καὶ ἡ ἐπ' αὐτῇ μετάνοια τῷ γε μὴ προχωρῆσαι τὰ βεβουλευμένα. 2.202. ὁρῶντες γὰρ τὸ τῶν ̓Ισραηλιτῶν γένος ἀκμάζον καὶ δι' ἀρετὴν καὶ τὴν πρὸς τὸ πονεῖν εὐφυί̈αν πλήθει χρημάτων ἤδη καὶ λαμπρούς, κατ' αὐτῶν αὔξεσθαι τούτους ὑπελάμβανον, ὧν τ' ἦσαν ὑπὸ ̓Ιωσήπου τετυχηκότες διὰ χρόνου μῆκος λήθην λαβόντες καὶ τῆς βασιλείας εἰς ἄλλον οἶκον μετεληλυθυίας δεινῶς ἐνύβριζόν τε τοῖς ̓Ισραηλίταις καὶ ταλαιπωρίας αὐτοῖς ποικίλας ἐπενόουν. 4.304. ταῦτ' οὖν τὰ βιβλία παραδίδωσι τοῖς ἱερεῦσι καὶ τὴν κιβωτόν, εἰς ἣν καὶ τοὺς δέκα λόγους γεγραμμένους ἐν δυσὶ πλαξὶ κατέθετο, καὶ τὴν σκηνήν: τῷ τε λαῷ παρῄνεσε κρατήσαντι τῆς γῆς καὶ ἱδρυθέντι μὴ λήθην λαβεῖν τῆς ̓Αμαληκιτῶν ὕβρεως, ἀλλὰ στρατεύσαντας ἐπ' αὐτοὺς τιμωρίαν ἀπολαβεῖν ὧν ἐπὶ τῆς ἐρήμου τυγχάνοντας ἐποίησαν κακῶς, 10.242. ἀλλὰ καὶ Ναβουχοδονοσόρου μεταστάντος εἰς δίαιταν θηρίων ἐφ' οἷς ἠσέβησε καὶ μετὰ πολλὰς ἱκεσίας καὶ δεήσεις ἐλεηθέντος ἐπανελθεῖν εἰς τὸν ἀνθρώπινον βίον καὶ τὴν βασιλείαν, καὶ διὰ ταῦτα τὸν θεὸν ὡς τὴν ἅπασαν ἔχοντα δύναμιν καὶ προνοούμενον τῶν ἀνθρώπων μέχρις οὗ καὶ ἐτελεύτησεν ὑμνοῦντος, λήθην αὐτὸς ἔλαβε τούτων καὶ πολλὰ μὲν ἐβλασφήμησε τὸ θεῖον, τοῖς δὲ σκεύεσιν αὐτοῦ μετὰ τῶν παλλακίδων διηκονεῖτο. 11.156. ὁ δὲ ̓́Εζδρας οὕτως ὁρῶν αὐτοὺς ἔχοντας ἐκέλευσεν ἀπιέναι πρὸς αὑτοὺς καὶ μὴ δακρύειν: εἶναι γὰρ ἑορτὴν καὶ μὴ δεῖν ἐν αὐτῇ κλαίειν: οὐ γὰρ ἐξεῖναι: προυτρέπετο δὲ μᾶλλον πρὸς εὐωχίαν ὁρμήσαντας ποιεῖν τὰ πρόσφορα τῇ ἑορτῇ καὶ κεχαρισμένα, καὶ τὴν μετάνοιαν καὶ λύπην τὴν ἐπὶ τοῖς ἔμπροσθεν ἐξημαρτημένοις ἀσφάλειάν τε ἕξειν καὶ φυλακὴν τοῦ μηδὲν ὅμοιον συμπεσεῖν. 17.308. καὶ χωρὶς μὲν πράσσεσθαι φόρους ἐπιβαλλομένους ἑκάστοις τὸ ἐπ' ἔτος, χωρὶς δὲ εὐπορίας εἶναι παρακαταβολὰς αὐτῷ τε καὶ οἰκείοις καὶ φίλοις καὶ τῶν δούλων οἳ ἐπ' ἐκπράξει τῶν φόρων ἐξίοιεν διὰ τὸ μὴ εἶναι κτήσει τοῦ ἀνυβρίστως μηδ' ὅπως μηδ' ἀργυρίων διδομένων.

1.95. “There is a great mountain in Armenia, over Minyas, called Baris, upon which it is reported that many who fled at the time of the Deluge were saved; and that one who was carried in an ark came on shore upon the top of it; and that the remains of the timber were a great while preserved. This might be the man about whom Moses the legislator of the Jews wrote.” 2.163. I would have you also rather to forget the same, since that imprudence of yours is come to such a happy conclusion, than to be uneasy and blush at those your offenses. Do not, therefore, let your evil intentions, when you condemned me, and that bitter remorse which might follow, be a grief to you now, because those intentions were frustrated. 2.202. for when they saw how the nation of the Israelites flourished, and were become eminent already in plenty of wealth, which they had acquired by their virtue and natural love of labor, they thought their increase was to their own detriment. And having, in length of time, forgotten the benefits they had received from Joseph, particularly the crown being now come into another family, they became very abusive to the Israelites, and contrived many ways of afflicting them; 4.304. Accordingly, he delivered these books to the priest, with the ark; into which he also put the ten commandments, written on two tables. He delivered to them the tabernacle also, and exhorted the people, that when they had conquered the land, and were settled in it, they should not forget the injuries of the Amalekites, but make war against them, and inflict punishment upon them for what mischief they did them when they were in the wilderness; 10.242. and because he had quite forgotten how Nebuchadnezzar was removed to feed among wild beasts for his impieties, and did not recover his former life among men and his kingdom, but upon God’s mercy to him, after many supplications and prayers; who did thereupon praise God all the days of his life, as one of almighty power, and who takes care of mankind. [He also put him in mind] how he had greatly blasphemed against God, and had made use of his vessels amongst his concubines; 11.156. But when Esdras saw them in that disposition, he bade them go home, and not weep, for that it was a festival, and that they ought not to weep thereon, for that it was not lawful so to do. He exhorted them rather to proceed immediately to feasting, and to do what was suitable to a feast, and what was agreeable to a day of joy; but to let their repentance and sorrow for their former sins be a security and a guard to them, that they fell no more into the like offenses. 17.308. And besides the annual impositions which he laid upon every one of them, they were to make liberal presents to himself, to his domestics and friends, and to such of his slaves as were vouchsafed the favor of being his tax-gatherers, because there was no way of obtaining a freedom from unjust violence without giving either gold or silver for it.

214. New Testament, 1 Thessalonians, 5.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •authority, of the son of man Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 735

5.5. πάντες γὰρ ὑμεῖς υἱοὶ φωτός ἐστε καὶ υἱοὶ ἡμέρας. Οὐκ ἐσμὲν νυκτὸς οὐδὲ σκότους·

5.5. You are all sons of light, and sons of the day. We don't belong to the night, nor to darkness,

215. New Testament, 2 Peter, 2.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jesus, relationship to the author of ii peter Found in books: Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 243

2.1. Ἐγένοντο δὲ καὶ ψευδοπροφῆται ἐν τῷ λαῷ, ὡς καὶ ἐν ὑμῖν ἔσονται ψευδοδιδάσκαλοι, οἵτινες παρεισάξουσιν αἱρέσεις ἀπωλείας, καὶ τὸν ἀγοράσαντα αὐτοὺς δεσπότην ἀρνούμενοι, ἐπάγοντες ἑαυτοῖς ταχινὴν ἀπώλειαν·

2.1. But there also arose false prophets among the people, as among you also there will be false teachers, who will secretly bring in destructive heresies, denying even the Master who bought them, bringing on themselves swift destruction.

216. New Testament, 2 Corinthians, 13.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apostles to the, authority of Found in books: Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 254

13.1. Τρίτον τοῦτο ἔρχομαι πρὸς ὑμᾶς·ἐπὶ στόματος δύο μαρτύρων καὶ τριῶν σταθήσεται πᾶν ῥῆμα.

217. Ignatius, To The Smyrnaeans, 5.1, 6.1, 7.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •authority, of the teacher of righteousness Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 712

218. Ignatius, To The Philadelphians, 5.2, 6.1, 9.1-9.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •authority, of the teacher of righteousness Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 712

5.2. Yea, and we love the prophets also, because they too pointed to the Gospel in their preaching and set their hope on Him and awaited Him; in whom also having faith they were saved in the unity of Jesus Christ, being worthy of all love and admiration as holy men, approved of Jesus Christ and numbered together in the Gospel of our common hope. 6.1. But if any one propound Judaism unto you, here him not: for it is better to hear Christianity from a man who is circumcised than Judaism from one uncircumcised. But if either the one or the other speak not concerning Jesus Christ, I look on them as tombstones and graves of the dead, whereon are inscribed only the names of men. 9.1. The priests likewise were good, but better is the High-priest to whom is committed the holy of holies; for to Him alone are committed the hidden things of God; He Himself being the door of the Father, through which Abraham and Isaac and Jacob enter in, and the Prophets and the Apostles and the whole Church; all these things combine in the unity of God. 9.2. But the Gospel hath a singular preeminence in the advent of the Saviour, even our Lord Jesus Christ, and His passion and resurrection. For the beloved Prophets in their preaching pointed to Him; but the Gospel is the completion of immortality. All things together are good, if ye believe through love.

219. Ignatius, To The Magnesians, 3.1, 9.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •authority, of the teacher of righteousness Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 712

3.1. Yea, and it becometh you also not to presume upon the youth of your bishop, but according to the power of God the Father to render unto him all reverence, even as I have learned that the holy presbyters also have not taken advantage of his outwardly youthful estate, but give place to him as to one prudent in God; yet not to him, but to the Father of Jesus Christ, even to the Bishop of all. 9.2. if this be so, how shall we be able to live apart from Him? seeing that even the prophets, being His disciples, were expecting Him as their teacher through the Spirit. And for this cause He whom they rightly awaited, when He came, raised them from the dead.

220. New Testament, Acts, 3.18, 7.53, 10.43, 13.15, 13.27, 13.40, 15.15, 24.14, 26.22, 28.23 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •authority, of the teacher of righteousness •public readings of the law, rabbinic sages, scriptural authority associated with Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 362; Stuckenbruck, 1 Enoch 91-108 (2007) 712

3.18. ὁ δὲ θεὸς ἃ προκατήγγειλεν διὰ στόματος πάντων τῶν προφητῶν παθεῖν τὸν χριστὸν αὐτοῦ ἐπλήρωσεν οὕτως. 7.53. οἵτινες ἐλάβετε τὸν νόμον εἰς διαταγὰς ἀγγέλων, καὶ οὐκ ἐφυλάξατε. 10.43. τούτῳ πάντες οἱ προφῆται μαρτυροῦσιν, ἄφεσιν ἁμαρτιῶν λαβεῖν διὰ τοῦ ὀνόματος αὐτοῦ πάντα τὸν πιστεύοντα εἰς αὐτόν. 13.15. μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν ἀπέστειλαν οἱ ἀρχισυνάγωγοι πρὸς αὐτοὺς λέγοντες Ἄνδρες ἀδελφοί, εἴ τις ἔστιν ἐν ὑμῖν λόγος παρακλήσεως πρὸς τὸν λαόν, λέγετε. 13.27. οἱ γὰρ κατοικουlt*gtντες ἐν Ἰερουσαλὴμ καὶ οἱ ἄρχοντες αὐτῶν τοῦτον ἀγνοήσαντες καὶ τὰς φωνὰς τῶν προφητῶν τὰς κατὰ πᾶν σάββατον ἀναγινωσκομένας κρίναντες ἐπλήρωσαν, 13.40. βλέπετε οὖν· μὴ ἐπέλθῃ τὸ εἰρημένον ἐν τοῖς προφήταις 15.15. καὶ τούτῳ συμφωνοῦσιν οἱ λόγοι τῶν προφητῶν, καθὼς γέγραπται 24.14. ὁμολογῶ δὲ τοῦτό σοι ὅτι κατὰ τὴν ὁδὸν ἣν λέγουσιν αἵρεσιν οὕτως λατρεύω τῷ πατρῴῳ θεῷ, πιστεύων πᾶσι τοῖς κατὰ τὸν νόμον καὶ τοῖς ἐν τοῖς προφήταις γεγραμμένοις, 26.22. ἐπικουρίας οὖν τυχὼν τῆς ἀπὸ τοῦ θεοῦ ἄχρι τῆς ἡμέρας ταύτης ἕστηκα μαρτυρόμενος μικρῷ τε καὶ μεγάλῳ, οὐδὲν ἐκτὸς λέγων ὧν τε οἱ προφῆται ἐλάλησαν μελλόντων γίνεσθαι καὶ Μωυσῆς, 28.23. Ταξάμενοι δὲ αὐτῷ ἡμέραν ἦλθαν πρὸς αὐτὸν εἰς τὴν ξενίαν πλείονες, οἷς ἐξετίθετο διαμαρτυρόμενος τὴν βασιλείαν τοῦ θεοῦ πείθων τε αὐτοὺς περὶ τοῦ Ἰησοῦ ἀπό τε τοῦ νόμου Μωυσέως καὶ τῶν προφητῶν ἀπὸ πρωὶ ἕως ἑσπέρας.

3.18. But the things which God announced by the mouth of all his prophets, that Christ should suffer, he thus fulfilled. 7.53. You received the law as it was ordained by angels, and didn't keep it!" 10.43. All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins." 13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak." 13.27. For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. 13.40. Beware therefore, lest that come on you which is spoken in the prophets: 15.15. This agrees with the words of the prophets. As it is written, 24.14. But this I confess to you, that after the Way, which they call a sect, so I serve the God of our fathers, believing all things which are according to the law, and which are written in the prophets; 26.22. Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come, 28.23. When they had appointed him a day, they came to him into his lodging in great number. He explained to them, testifying about the Kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening.

221. New Testament, Apocalypse, 3.21, 5.10, 22.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 230

3.21. Ὁ νικῶν δώσω αὐτῷ καθίσαι μετʼ ἐμοῦ ἐν τῷ θρόνῳ μου, ὡς κἀγὼ ἐνίκησα καὶ ἐκάθισα μετὰ τοῦ πατρός μου ἐν τῷ θρόνῳ αὐτοῦ. 5.10. καὶ ἐποίησας αὐτοὺς τῷ θεῷ ἡμῶν βασιλείαν καὶ ἱερεῖς, καὶ βασιλεύουσιν ἐπὶ τῆς γῆς· 22.5. καὶ νὺξ οὐκ ἔσται ἔτι,καὶ οὐκἔχουσιν χρείαν φωτὸς λύχνου καὶφῶς ἡλίου,ὅτιΚύριος ὁ θεὸς φωτίσει[ἐπ̓] αὐτούς, καὶ βασιλεύσουσιν εἰς τοὺς αἰῶνας τῶν αἰώνων.

3.21. He who overcomes, I will give to him to sit down with me on my throne, as I also overcame, and sat down with my Father on his throne. 5.10. And made them kings and priests to our God, And they reign on earth." 22.5. There will be no night, and they need no lamp light; for the Lord God will illuminate them. They will reign forever and ever.

222. New Testament, Jude, 15, 14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 105

223. New Testament, Colossians, 2.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •author of the dialogue between a montanist and an orthodox Found in books: Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 376

2.12. συνταφέντες αὐτῷ ἐν τῷ βαπτίσματι, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν·

2.12. having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead.

224. New Testament, Ephesians, 5.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •authority, of the son of man Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 735

5.8. ἦτε γάρ ποτε σκότος, νῦν δὲ φῶς ἐν κυρίῳ·

5.8. For you were once darkness, but are now light in the Lord. Walk as children of light,

225. New Testament, Galatians, 2.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apostles to the, authority of •cleanthes, as author of the hymn Found in books: Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 254; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 66

2.9. καὶ γνόντες τὴν χάριν τὴν δοθεῖσάν μοι, Ἰάκωβος καὶ Κηφᾶς καὶ Ἰωάνης, οἱ δοκοῦντες στύλοι εἶναι, δεξιὰς ἔδωκαν ἐμοὶ καὶ Βαρνάβᾳ κοινωνίας, ἵνα ἡμεῖς εἰς τὰ ἔθνη, αὐτοὶ δὲ εἰς τὴν περιτομήν·

2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. 2. Then after a period of fourteen years I went up again toJerusalem with Barnabas, taking Titus also with me. ,I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. ,But not even Titus, whowas with me, being a Greek, was compelled to be circumcised. ,Thiswas because of the false brothers secretly brought in, who stole in tospy out our liberty which we have in Christ Jesus, that they mightbring us into bondage; ,to whom we gave no place in the way ofsubjection, not for an hour, that the truth of the gospel mightcontinue with you. ,But from those who were reputed to beimportant (whatever they were, it makes no difference to me; Goddoesn't show partiality to man) -- they, I say, who were respectedimparted nothing to me, ,but to the contrary, when they saw that Ihad been entrusted with the gospel for the uncircumcision, even asPeter with the gospel for the circumcision ,(for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); ,and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. ,They only askedus to remember the poor -- which very thing I was also zealous to do. ,But when Peter came to Antioch, I resisted him to the face,because he stood condemned. ,For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. ,And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. ,But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? , "We, being Jews by nature, and not Gentile sinners, ,yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. ,But if, while we sought to be justified in Christ, we ourselvesalso were found sinners, is Christ a servant of sin? Certainly not! ,For if I build up again those things which I destroyed, I provemyself a law-breaker. ,For I, through the law, died to the law,that I might live to God. ,I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. ,I don't make void the grace of God.For if righteousness is through the law, then Christ died for nothing!

226. New Testament, 1 Corinthians, 1.30, 2.16, 5.7, 5.13, 6.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cleanthes, as author of the hymn •lord’s prayer, author of the Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 222; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 192

1.30. ἐξ αὐτοῦ δὲ ὑμεῖς ἐστὲ ἐν Χριστῷ Ἰησοῦ, ὃς ἐγενήθη σοφία ἡμῖν ἀπὸ θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις, ἵνα καθὼς γέγραπται 2.16. τίςγὰρἔγνω νοῦν Κυρίου, ὃς συνβιβάσει αὐτόν;ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν. 5.7. ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα, καθώς ἐστε ἄζυμοι. καὶ γὰρτὸ πάσχαἡμῶνἐτύθηΧριστός· 5.13. ἐξάρατε τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν. 6.15. οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν μέλη Χριστοῦ ἐστίν; ἄρας οὖν τὰ μέλη τοῦ χριστοῦ ποιήσω πόρνης μέλη; μὴ γένοιτο.

1.30. But of him, you are in ChristJesus, who was made to us wisdom from God, and righteousness andsanctification, and redemption: 2.16. "For who has knownthe mind of the Lord, that he should instruct him?" But we haveChrist's mind. 5.7. Purge out the old yeast, that you may bea new lump, even as you are unleavened. For indeed Christ, ourPassover, has been sacrificed in our place. 5.13. But those who are outside, God judges. "Put awaythe wicked man from among yourselves." 6.15. Don't you know that your bodies aremembers of Christ? Shall I then take the members of Christ, and makethem members of a prostitute? May it never be!

227. New Testament, Romans, 3.21, 6.21, 10.4, 13.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •authority, of the teacher of righteousness •cleanthes, as author of the hymn •author of the dialogue between a montanist and an orthodox Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 712; Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 379; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 25

3.21. νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται, μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν, 6.21. τίνα οὖν καρπὸν εἴχετε τότε ἐφʼ οἷς νῦν ἐπαισχύνεσθε; τὸ γὰρ τέλος ἐκείνων θάνατος· 10.4. τέλος γὰρ νόμου Χριστὸς εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι. 13.1. Πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω, οὐ γὰρ ἔστιν ἐξουσία εἰ μὴ ὑπὸ θεοῦ, αἱ δὲ οὖσαι ὑπὸ θεοῦ τεταγμέναι εἰσίν·

3.21. But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; 6.21. What fruit then did you have at that time in the things of which you are now ashamed? For the end of those things is death. 10.4. For Christ is the end of the law for righteousness to everyone who believes. 13.1. Let every soul be in subjection to the higher authorities, for there is no authority except from God, and those who exist are ordained by God.

228. Quintilian, Institutes of Oratory, 10.1.27-10.1.28 (1st cent. CE - 1st cent. CE) Tagged with subjects: •logos, logoi, influential author of the nile and egypt Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 237

229. Ammonius Grammaticus, De Adfinium Vocabulorum Differentis, 136, 135 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 219

230. Tosefta, Sotah, 10.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •revelation, sinaitic, as the source of legal authority Found in books: Kanarek, Biblical narrative and formation rabbinic law (2014) 117

231. Tosefta, Sanhedrin, 12.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •solomon, in aggadic tradition, author of the song of songs Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 28

232. Tosefta, Demai, 2.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •babylonian agenda, authority of the sage upon conversion Found in books: Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 128

2.5. גר שקבל עליו כל דברי התורה ונחשד על דבר אחד אפילו על התורה כולה הרי הוא כישראל מומר.

233. Agatharchides, Fragments, f3, f11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 225

234. Arrian, Anabasis of Alexander, 2.5.9, 3.1.3-3.1.4 (1st cent. CE - missingth cent. CE) Tagged with subjects: •kyprias, author of the first cyclical epic •theriomorphism, trademark institution of egypt, criticized by authors Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 205; Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 476

2.5.9. αὐτὸς δὲ σὺν τοῖς πεζοῖς καὶ τῇ ἴλῃ τῇ βασιλικῇ ἐς Μάγαρσον ἧκεν καὶ τῇ Ἀθηνᾷ τῇ Μαγαρσίδι ἔθυσεν. ἔνθεν δὲ ἐς Μαλλὸν ἀφίκετο καὶ Ἀμφιλόχῳ ὅσα ἥρωι ἐνήγισε· καὶ στασιάζοντας καταλαβὼν τὴν στάσιν αὐτοῖς κατέπαυσε· καὶ τοὺς φόρους, οὓς βασιλεῖ Δαρείῳ ἀπέφερον, ἀνῆκεν, ὅτι Ἀργείων μὲν Μαλλωταὶ ἄποικοι ἦσαν, αὐτὸς δὲ ἀπʼ Ἄργους τῶν Ἡρακλειδῶν εἶναι ἠξίου. 3.1.3. ὁ δὲ εἰς μὲν Πηλούσιον φυλακὴν εἰσήγαγε, τοὺς δὲ ἐπὶ τῶν νεῶν ἀναπλεῖν κατὰ τὸν ποταμὸν κελεύσας ἔστε ἐπὶ Μέμφιν πόλιν αὐτὸς ἐφʼ Ἡλιουπόλεως ᾔει, ἐν δεξιᾷ ἔχων τὸν ποταμὸν τὸν Νεῖλον, καὶ ὅσα καθʼ ὁδὸν χωρία ἐνδιδόντων τῶν ἐνοικούντων κατασχὼν διὰ τῆς ἐρήμου ἀφίκετο ἐς Ἡλιούπολιν· 3.1.4. ἐκεῖθεν δὲ διαβὰς τὸν πόρον ἧκεν ἐς Μέμφιν· καὶ θύει ἐκεῖ τοῖς τε ἄλλοις θεοῖς καὶ τῷ Ἄπιδι καὶ ἀγῶνα ἐποίησε γυμνικόν τε καὶ μουσικόν· ἧκον δὲ αὐτῷ οἱ ἀμφὶ ταῦτα τεχνῖται ἐκ τῆς Ἑλλάδος οἱ δοκιμώτατοι. ἐκ δὲ Μέμφιος κατέπλει κατὰ τὸν ποταμὸν ὡς ἐπὶ θάλασσαν τούς τε ὑπασπιστὰς ἐπὶ τῶν νεῶν λαβὼν καὶ τοὺς τοξότας καὶ τοὺς Ἀγριᾶνας καὶ τῶν ἱππέων τὴν βασιλικὴν ἴλην τὴν τῶν ἑταίρων.

235. Epictetus, Enchiridion, 1.3, 53.1-53.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cleanthes, as author of the hymn Found in books: Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 66

236. Tacitus, Histories, 1.11.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •theriomorphism, trademark institution of egypt, criticized by authors Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 30

237. Tacitus, Dialogus De Oratoribus, 6, 5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 237

238. Tacitus, Annals, 2.59-2.61 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •theriomorphism, trademark institution of egypt, criticized by authors Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 30, 205

2.59. M. Silano L. Norbano consulibus Germanicus Aegyptum proficiscitur cognoscendae antiquitatis. sed cura provinciae praetendebatur, levavitque apertis horreis pretia frugum multaque in vulgus grata usurpavit: sine milite incedere, pedibus intectis et pari cum Graecis amictu, P. Scipionis aemulatione, quem eadem factitavisse apud Siciliam, quamvis flagrante adhuc Poenorum bello, accepimus. Tiberius cultu habituque eius lenibus verbis perstricto, acerrime increpuit quod contra instituta Augusti non sponte principis Alexandriam introisset. nam Augustus inter alia dominationis arcana, vetitis nisi permissu ingredi senatoribus aut equitibus Romanis inlustribus, seposuit Aegyptum ne fame urgeret Italiam quisquis eam provinciam claustraque terrae ac maris quamvis levi praesidio adversum ingentis exercitus insedisset. 2.61. Ceterum Germanicus aliis quoque miraculis intendit animum, quorum praecipua fuere Memnonis saxea effigies, ubi radiis solis icta est, vocalem sonum reddens, disiectasque inter et vix pervias arenas instar montium eductae pyramides certamine et opibus regum, lacusque effossa humo, superfluentis Nili receptacula; atque alibi angustiae et profunda altitudo, nullis inquirentium spatiis penetrabilis. exim ventum Elephantinen ac Syenen, claustra olim Romani imperii, quod nunc rubrum ad mare patescit.

2.60. Not yet aware, however, that his itinerary was disapproved, Germanicus sailed up the Nile, starting from the town of Canopus â founded by the Spartans in memory of the helmsman so named, who was buried there in the days when Menelaus, homeward bound for Greece, was blown to a distant sea and the Libyan coast. From Canopus he visited the next of the river-mouths, which is sacred to Hercules (an Egyptian born, according to the local account, and the eldest of the name, the others of later date and equal virtue being adopted into the title); then, the vast remains of ancient Thebes. On piles of masonry Egyptian letters still remained, embracing the tale of old magnificence, and one of the senior priests, ordered to interpret his native tongue, related that "once the city contained seven hundred thousand men of military age, and with that army King Rhamses, after conquering Libya and Ethiopia, the Medes and the Persians, the Bactrian and the Scyth, and the lands where the Syrians and Armenians and neighbouring Cappadocians dwell, had ruled over all that lies between the Bithynian Sea on the one hand and the Lycian on the other." The tribute-lists of the subject nations were still legible: the weight of silver and gold, the number of weapons and horses, the temple-gifts of ivory and spices, together with the quantities of grain and other necessaries of life to be paid by the separate countries; revenues no less imposing than those which are now exacted by the might of Parthia or by Roman power. < 2.60. Not yet aware, however, that his itinerary was disapproved, Germanicus sailed up the Nile, starting from the town of Canopus â founded by the Spartans in memory of the helmsman so named, who was buried there in the days when Menelaus, homeward bound for Greece, was blown to a distant sea and the Libyan coast. From Canopus he visited the next of the river-mouths, which is sacred to Hercules (an Egyptian born, according to the local account, and the eldest of the name, the others of later date and equal virtue being adopted into the title); then, the vast remains of ancient Thebes. On piles of masonry Egyptian letters still remained, embracing the tale of old magnificence, and one of the senior priests, ordered to interpret his native tongue, related that "once the city contained seven hundred thousand men of military age, and with that army King Rhamses, after conquering Libya and Ethiopia, the Medes and the Persians, the Bactrian and the Scyth, and the lands where the Syrians and Armenians and neighbouring Cappadocians dwell, had ruled over all that lies between the Bithynian Sea on the one hand and the Lycian on the other." The tribute-lists of the subject nations were still legible: the weight of silver and gold, the number of weapons and horses, the temple-gifts of ivory and spices, together with the quantities of grain and other necessaries of life to be paid by the separate countries; revenues no less imposing than those which are now exacted by the might of Parthia or by Roman power. 2.61. But other marvels, too, arrested the attention of Germanicus: in especial, the stone colossus of Memnon, which emits a vocal sound when touched by the rays of the sun; the pyramids reared mountain high by the wealth of emulous kings among wind-swept and all but impassable sands; the excavated lake which receives the overflow of Nile; and, elsewhere, narrow gorges and deeps impervious to the plummet of the explorer. Then he proceeded to Elephantine and Syene, once the limits of the Roman Empire, which now stretches to the Persian Gulf. < 2.61. But other marvels, too, arrested the attention of Germanicus: in especial, the stone colossus of Memnon, which emits a vocal sound when touched by the rays of the sun; the pyramids reared mountain high by the wealth of emulous kings among wind-swept and all but impassable sands; the excavated lake which receives the overflow of Nile; and, elsewhere, narrow gorges and deeps impervious to the plummet of the explorer. Then he proceeded to Elephantine and Syene, once the limits of the Roman Empire, which now stretches to the Persian Gulf.

239. Tacitus, Agricola, 1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •justus of tiberias, author of history in greek of the jewish war against the romans, attacked by his rival historian, josephus Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 332

1. AGRICOLA It was a custom in the past not yet relinquished by our own age, indifferent though we may now be to events, to relay to posterity the deeds and manners of famous men; whenever, that is, mighty and noble virtue had conquered and suppressed that vice common to all states, great and small, the ignorance and envy of what is good. And just as, in our predecessors’ times, the age was more favourable and open to actions worth recording, so distinguished men of ability were led to produce those records of virtue, not to curry favour or from ambition, but for the reward of a good conscience. Many indeed considered it rather a matter of self-respect than arrogance to recount their own lives, and a Rutilius Rufus or an Aemilius Scaurus could do so without scepticism or disparagement; virtue indeed being most esteemed in those ages which give birth to it most readily. But in this day and age, though I set out to write the life of one already dead, I am forced to seek the indulgence which an attack upon him would not require, so savage is the spirit of these times, and hostile to virtue.

240. Anon., Epistle of Barnabas, 1.7, 2.4, 5.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •authority, of the teacher of righteousness Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 712

1.7. ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ. 2.4. πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν: 5.6. μάθετε. οἱ προφῆται, ἀπ̓ αὐτοῦ ἔχοντες τὴν χάριν, εἰς αὐτὸν ἐπροφήτευσαν: αὐτὸς δέ, ἵνα II Tim. 1, 10 καταργήσῃ τὸν θάνατον καὶ τὴν ἐκ νεκρῶν ἀνάστασιν I Tim. 8, 16 δείξῃ, ὅτι ὲν σαρκὶ ἕδει αὐτὸν φανερωθῆναι, ὑπέμεινεν,

1.7. For the Lord made known to us by His prophets things past and present, giving us likewise the firstfruits of the taste of things future. And seeing each of these things severally coming to pass, according as He spake, we ought to offer a richer and higher offering to the fear of Him. But I, not as though I were a teacher, but as one of yourselves, will show forth a few things, whereby ye shall be gladdened in the present circumstances. 1.7. 2.4. For He hath made manifest to us by all the prophets that He wanteth neither sacrifices nor whole burnt offerings nor oblations, saying at one time; 2.4. 5.6. Understand ye. The prophets, receiving grace from Him, prophesied concerning Him. But He Himself endured that He might destroy death and show forth the resurrection of the dead, for that He must needs be manifested in the flesh; 5.6.

241. Appian, The War Against Hannibal, 12.50 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dictator, authority over/suspension of other magistrates Found in books: Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 79

242. Anon., Testament of Abraham A, 12.17-12.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •authority, of/for the righteous Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 315

243. Statius, Siluae, 1.2.39, 2.7, 3.2.101-3.2.126, 3.2.142-3.2.143, 5.1.249-5.1.250 (1st cent. CE - 1st cent. CE) Tagged with subjects: •theriomorphism, trademark institution of egypt, criticized by authors •logos, logoi, influential author of the nile and egypt Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 117, 198, 200, 205, 216, 218

3.2.110. which the nesting swallows have overlaid with clay: the jealousy of Memphis, the wanton revelry on the shores of Spartan Canopus; why Lethe’s sentinel guards the altars of Pharos; why beasts of little worth are honoured as the high gods; what altars the long-lived Phoenix arrays for his rites; what fields Apis, the adoration of the eager shepherds, deigns to crop, and in what pools of Nile to plunge. Aye, and bring him to the Emathian grave, where, steeped in honey from Hybla, the warrior-founder of your city keeps undecayed his state. Lead him to the snake-haunted shrine, where Cleopatra of Actium, 3.2.120. unk in painless poisons, escaped Italian chains. Follow him right on to his Assyrian resting-place, to the camp, his charge, and with the Latian war-god leave him. No stranger guest will he be. In these fields he toiled in boyhood, when the radiance of the broad purple was his only renown: yet strong was he already in nimble flight to outstrip the horsemen, and with his javelin to put to reproach the arrows of the East. Aye, then a day will dawn, when, thy warfare over, Caesar, to give thee nobler station, will bid thee home; when once again we shall stand here upon the shore,

244. Epictetus, Discourses, 1.12.24, 1.15.1-1.15.2, 2.2.4, 2.5.8, 2.6.21, 2.17.22, 3.2.16, 3.3.10, 3.3.13, 3.5.7, 3.13.11, 3.19.1, 3.22.42, 4.1.1, 4.1.56-4.1.60, 4.1.76-4.1.79, 4.1.110, 4.1.128-4.1.131, 4.7.10-4.7.11, 4.9.11-4.9.12, 4.13.21-4.13.24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cleanthes, as author of the hymn Found in books: Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 66

245. Quintilian, Institutio Oratoria, 10.1.27-10.1.28 (1st cent. CE - 1st cent. CE) Tagged with subjects: •logos, logoi, influential author of the nile and egypt Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 237

246. Apollodorus, Bibliotheca, 10.63 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 218

247. Seneca The Younger, Natural Questions, 6.8.2-6.8.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •logos, logoi, influential author of the nile and egypt Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 296

248. Seneca The Younger, Letters, a b c d\n0 104.16 104.16 104 16\n1 104.15 104.15 104 15\n2 37.3 37.3 37 3\n3 54.7 54.7 54 7\n4 61.3 61.3 61 3\n5 92.12 92.12 92 12\n6 92.13 92.13 92 13\n7 92.11 92.11 92 11\n8 37.2 37.2 37 2\n9 "83.2" "83.2" "83 2"\n10 "83.3" "83.3" "83 3" (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 296

249. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 15.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cleanthes, as author of the hymn Found in books: Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 66

250. Seneca The Younger, De Beneficiis, 1.6.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cleanthes, as author of the hymn Found in books: Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 66

251. Dio Chrysostom, Orations, 3.73, 31.39, 33.48 (1st cent. CE - missingth cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 219

252. Seneca The Younger, De Otio Sapientis (Dialogorum Liber Viii), 4.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cleanthes, as author of the hymn Found in books: Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 66

253. Suetonius, Titus, 5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •theriomorphism, trademark institution of egypt, criticized by authors Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 205

254. Athenaeus, The Learned Banquet, -b, -c, -f, 10, 100c, 11, 146e, 15, 150, 151d, 151e, 153c, 155d, 156a4, 160b, 164c, 164d, 165d, 165e, 167d, 167e, 168e, 16c, 177c, 179b, 179c, 181e, 181f, 186, 187b, 191a, 191b, 196a5, 197b5, 201e5, 211, 214, 221c, 221d, 231b, 231c, 231d, 252, 252f-253a, 255e, 259a, 261c, 262e, 265d, 274, 274e, 275a, 280b, 281c, 281d, 302b, 308d, 312e, 312f, 315a, 317d, 317e, 320e, 321b, 323d, 323e, 338b, 339b, 341a, 342d, 352e, 353, 353a, 353b, 354b, 354d, 363d, 363e, 363f, 366a 99, 366a9, 369, 369a9, 371a, 377c, 37b, 401c, 402c, 412b, 412c, 412d, 412e, 418b, 421b, 423a, 423b, 427b, 433b, 433c, 433d, 436e, 436f, 438b, 442, 448a, 448b, 452c, 452d, 459d, 459d11, 45a, 45b, 460a11, 460b, 461a, 461b, 461b11, 461e, 462b, 476b, 476c, 487, 487-488a, 492e, 492f, 496d, 496e, 509e, 510b, 511a, 511b, 511c, 512a, 512b, 512c, 512d, 513d, 513e, 513e-ff, 514d, 514e, 515d, 515e-516c, 516b, 517a, 517b, 518c, 518c-522a, 519, 521b, 521d, 522-523b, 522d, 522e, 523, 523a, 523c, 523d, 524, 524b, 524c, 524d, 525-526a, 525e, 526, 526d, 527b, 527c, 528a, 528b, 528d, 528e, 529c, 529d, 529e, 530c, 531, 531a, 531b, 531e, 533, 536d, 536e, 539b, 539c, 540c, 540d, 541b, 541c, 541e, 541f, 542c, 543a, 543b, 543c, 544b, 546d, 547, 547a, 547c, 549a, 549b, 549c, 549d, 549e, 550e, 555d, 574c, 575d, 588b, 588d, 594b, 594c, 602c, 607d, 608, 613a, 613b, 613c, 622b, 626a-, 626e, 627e, 639e, 640e, 663a, 663b, 676b, 681, 686c, 690b, 692b, 781d, 78e, 83b, 9, 461d (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 159, 160

255. Cassius Dio, Roman History, 16.2, 19.62.1, 24.83.2, 25.85.1, 36.41.2, 37.57, 39.9, 42.23.3, 42.42.3, 42.47, 45.47.4, 50.3, 50.24.6-50.24.7, 51.16-51.17, 54.21, 55.16.3, 57.13, 58.21.5, 58.23, 60.28.5, 67.14.2, 71.35, 75.16, 79.3.3, 153.18, 180.12 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 216, 219, 224; Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 95; Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 30, 31, 205, 242; Pandey, The Poetics of Power in Augustan Rome (2018) 244

50.24.6. who, oh heavens! are Alexandrians and Egyptians (what worse or what truer name could one apply to them?), who worship reptiles and beasts as gods, who embalm their own bodies to give them the semblance of immortality, 51.16. As for the rest who had been connected with Antony's cause up to this time, he punished some and pardoned others, either from personal motives or to oblige his friends. And since there were found at the court many children of princes and kings who were being kept there, some as hostages and others out of a spirit of arrogance, he sent some back to their homes, joined others in marriage with one another, and retained still others., I shall omit most of these cases and mention only two. of his own accord he restored Iotape to the Median king, who had found an asylum with him after his defeat; but he refused the request of Artaxes that his brothers be sent to him, because this prince had put to death the Romans left behind in Armenia., This was the disposition he made of such captives; and in the case of the Egyptians and the Alexandrians, he spared them all, so that none perished. The truth was that he did not see fit to inflict any irreparable injury upon a people so numerous, who might prove very useful to the Romans in many ways;, nevertheless, he offered as a pretext for his kindness their god Serapis, their founder Alexander, and, in the third place, their fellow-citizen Areius, of whose learning and companionship he availed himself. The speech in which he proclaimed to them his pardon he delivered in Greek, so that they might understand him., After this he viewed the body of Alexander and actually touched it, whereupon, it is said, a piece of the nose was broken off. But he declined to view the remains of the Ptolemies, though the Alexandrians were extremely eager to show them, remarking, "I wished to see a king, not corpses." For this same reason he would not enter the presence of Apis, either, declaring that he was accustomed to worship gods, not cattle. 51.16. 1. As for the rest who had been connected with Antony's cause up to this time, he punished some and pardoned others, either from personal motives or to oblige his friends. And since there were found at the court many children of princes and kings who were being kept there, some as hostages and others out of a spirit of arrogance, he sent some back to their homes, joined others in marriage with one another, and retained still others.,2. I shall omit most of these cases and mention only two. of his own accord he restored Iotape to the Median king, who had found an asylum with him after his defeat; but he refused the request of Artaxes that his brothers be sent to him, because this prince had put to death the Romans left behind in Armenia.,3. This was the disposition he made of such captives; and in the case of the Egyptians and the Alexandrians, he spared them all, so that none perished. The truth was that he did not see fit to inflict any irreparable injury upon a people so numerous, who might prove very useful to the Romans in many ways;,4. nevertheless, he offered as a pretext for his kindness their god Serapis, their founder Alexander, and, in the third place, their fellow-citizen Areius, of whose learning and companionship he availed himself. The speech in which he proclaimed to them his pardon he delivered in Greek, so that they might understand him.,5. After this he viewed the body of Alexander and actually touched it, whereupon, it is said, a piece of the nose was broken off. But he declined to view the remains of the Ptolemies, though the Alexandrians were extremely eager to show them, remarking, "I wished to see a king, not corpses." For this same reason he would not enter the presence of Apis, either, declaring that he was accustomed to worship gods, not cattle. 51.17. Afterwards he made Egypt tributary and gave it in charge of Cornelius Gallus. For in view of the populousness of both the cities and the country, the facile, fickle character of the inhabitants, and the extent of the grain-supply and of the wealth, so far from daring to entrust the land to any senator, he would not even grant a senator permission to live in it, except as he personally made the concession to him by name., On the other hand he did not allow the Egyptians to be senators in Rome; but whereas he made various dispositions as regards the several cities, he commanded the Alexandrians to conduct their government without senators; with such capacity for revolution, I suppose, did he credit them., And of the system then imposed upon them most details are rigorously preserved at the present time, but they have their senators both in Alexandria, beginning first under the emperor Severus, and also in Rome, these having first been enrolled in the senate in the reign of Severus' son Antoninus., Thus was Egypt enslaved. All the inhabitants who resisted for a time were finally subdued, as, indeed, Heaven very clearly indicated to them beforehand. For it rained not only water where no drop had ever fallen previously, but also blood; and there were flashes of armour from the clouds as this bloody rain fell from them., Elsewhere there was the clashing of drums and cymbals and the notes of flutes and trumpets, and a serpent of huge size suddenly appeared to them and uttered an incredibly loud hiss. Meanwhile comets were seen and dead men's ghosts appeared, the statues frowned, and Apis bellowed a note of lamentation and burst into tears., So much for these events. In the palace quantities of treasure were found. For Cleopatra had taken practically all the offerings from even the holiest shrines and so helped the Romans swell their spoils without incurring any defilement on their own part. Large sums were also obtained from every man against whom any charge of misdemeanour were brought. <, And apart from these, all the rest, even though no particular complaint could be lodged against them, had two-thirds of their property demanded of them. Out of this wealth all the troops received what was owing them, and those who were with Caesar at the time got in addition a thousand sesterces on condition of not plundering the city., Repayment was made in full to those who had previously advanced loans, and to both the senators and the knights who had taken part in the war large sums were given. In fine, the Roman empire was enriched and its temples adorned. 51.17. 1. Afterwards he made Egypt tributary and gave it in charge of Cornelius Gallus. For in view of the populousness of both the cities and the country, the facile, fickle character of the inhabitants, and the extent of the grain-supply and of the wealth, so far from daring to entrust the land to any senator, he would not even grant a senator permission to live in it, except as he personally made the concession to him by name.,2. On the other hand he did not allow the Egyptians to be senators in Rome; but whereas he made various dispositions as regards the several cities, he commanded the Alexandrians to conduct their government without senators; with such capacity for revolution, I suppose, did he credit them.,3. And of the system then imposed upon them most details are rigorously preserved at the present time, but they have their senators both in Alexandria, beginning first under the emperor Severus, and also in Rome, these having first been enrolled in the senate in the reign of Severus' son Antoninus.,4. Thus was Egypt enslaved. All the inhabitants who resisted for a time were finally subdued, as, indeed, Heaven very clearly indicated to them beforehand. For it rained not only water where no drop had ever fallen previously, but also blood; and there were flashes of armour from the clouds as this bloody rain fell from them.,5. Elsewhere there was the clashing of drums and cymbals and the notes of flutes and trumpets, and a serpent of huge size suddenly appeared to them and uttered an incredibly loud hiss. Meanwhile comets were seen and dead men's ghosts appeared, the statues frowned, and Apis bellowed a note of lamentation and burst into tears.,6. So much for these events. In the palace quantities of treasure were found. For Cleopatra had taken practically all the offerings from even the holiest shrines and so helped the Romans swell their spoils without incurring any defilement on their own part. Large sums were also obtained from every man against whom any charge of misdemeanour were brought.,7. And apart from these, all the rest, even though no particular complaint could be lodged against them, had two-thirds of their property demanded of them. Out of this wealth all the troops received what was owing them, and those who were with Caesar at the time got in addition a thousand sesterces on condition of not plundering the city.,8. Repayment was made in full to those who had previously advanced loans, and to both the senators and the knights who had taken part in the war large sums were given. In fine, the Roman empire was enriched and its temples adorned. 55.16.3. If it indeed be true that man's nature persuades some persons to err under any and all conditions, and that there is no way to curb man's nature when it has once set out upon a course of action, and that even what some men look upon as good conduct (to leave out of consideration the vices of the many) is forthwith an incentive to wrongdoing to very many men (for example, boasting of high birth, pride of wealth, loftiness of honours, arrogance of bravery, conceit of power â all these bring many to grief); 55.16.3. If it indeed be true that man's nature persuades some persons to err under any and all conditions, and that there is no way to curb man's nature when it has once set out upon a course of action, and that even what some men look upon as good conduct (to leave out of consideration the vices of the many) is forthwith an incentive to wrongdoing to very many men (for example, boasting of high birth, pride of wealth, loftiness of honours, arrogance of bravery, conceit of power — all these bring many to grief); 4 if it be true that one can not make ignoble that which is noble, or cowardly that which is brave, or prudent that which is foolish (for that is impossible); if, on the other hand, one ought not to curtail the abundance of others or humble their ambitions, when they are guilty of no offence (for that were unjust); if, finally, the policy of defending oneself or even of trying to forestall the attacks of others inevitably leads to vexation and ill repute — if all this is true, come, let us change our policy and spare some of the plotters. 67.14.2. The charge brought against them both was that of atheism, a charge on which many others who drifted into Jewish ways were condemned. Some of these were put to death, and the rest were at least deprived of their property.

256. Alcinous, Handbook of Platonism, 30.184.20-30.184.36, 32.186.15-32.186.24 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •alcinous, middle platonist author of didasklikos, metriopatheia Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 196

257. Clement of Alexandria, Extracts From The Prophets, 39.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 224

258. Clement of Alexandria, Christ The Educator, 2.10.83, 2.10.99, 3.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of •theriomorphism, trademark institution of egypt, criticized by authors Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 216, 224; Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 31

259. Alexander of Aphrodisias, Supplement To On The Soul (Mantissa), 151.7-151.13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •authority, argument from, of theophrastus Found in books: Tsouni, Antiochus and Peripatetic Ethics (2019) 57

260. Clement of Alexandria, Miscellanies, 6.2.241, 7.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of •authority, of the patriarch •authority, of the rabbis Found in books: Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 13; Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 216, 224

261. Minucius Felix, Octavius, 28.8-28.9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •theriomorphism, trademark institution of egypt, criticized by authors Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 31

262. Maximus of Tyre, Dialexeis, 27.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •alcinous, middle platonist author of didasklikos, metriopatheia Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 196

263. Marcus Aurelius Emperor of Rome, Meditations, 3.4, 4.4, 6.44 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cleanthes, as author of the hymn Found in books: Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 62

264. Lucian, On Mourning, 1.2, 1.9, 2.1, 2.9, 3.6, 4.4, 7.3, 7.7, 8.1-8.3, 8.5, 9.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •plutarch, community with the authors of the past Found in books: KÃ¶nig, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 75, 76, 77, 78, 79, 80

265. Lucian, Cynicus, 19.16 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 249

266. Lucian, The Ignorant Book-Collector, 23.17 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 249

267. Anon., Sifre Deuteronomy, 32 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •babylonian agenda, authority of the sage upon conversion Found in books: Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 127

32. (Devarim 6:5) "And you shall love the L-rd your G-d": Act (i.e., serve) out of love. There is a difference between acting out of love and acting out of fear. If one acts out of love, his reward is doubled. It is written (

268. Clement of Alexandria, A Discourse Concerning The Salvation of Rich Men, 40.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 216

269. Anon., Didascalia Apostolorum, 25, 24 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 254

270. Tertullian, On The Veiling of Virgins, 9.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •author of the dialogue between a montanist and an orthodox Found in books: Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 376

271. Aelius Aristides, Sacred Tales, 133 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •author of the dialogue between a montanist and an orthodox Found in books: Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 379

272. Posidonius Olbiopolitanus, Fragments, 53 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 236, 251

273. Sextus, Against The Mathematicians, 11.96 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 224

274. Sextus, Outlines of Pyrrhonism, 3.194 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 224

275. Aelius Aristides, Panathenaic Oration, 134.21 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 224

276. Pliny The Younger, Panegyric, 29.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 242

277. Pliny The Younger, Letters, a b c d\n0 "3.1" "3.1" "3 1"\n1 "9.36.1" "9.36.1" "9 36\n2 10.96.3 10.96.3 10 96 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Ker, Quotidian Time and Forms of Life in Ancient Rome (2023) 163

278. Pliny The Younger, Letters, a b c d\n0 2.5.6 2.5.6 2 5\n1 2.5.5 2.5.5 2 5\n2 2.5.4 2.5.4 2 5\n3 3.18.10 3.18.10 3 18\n4 7.9.8 7.9.8 7 9\n5 "3.1" "3.1" "3 1"\n6 "9.36.1" "9.36.1" "9 36\n7 10.96.3 10.96.3 10 96 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 237

279. Tertullian, Against The Jews, 3, 13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 13

13. Therefore, since the sons of Israel affirm that we err in receiving the Christ, who is already come, let us put in a demurrer against them out of the Scriptures themselves, to the effect that the Christ who was the theme of prediction is come; albeit by the times of Daniel's prediction we have proved that the Christ has come already who was the theme of announcement. Now it behooved Him to be born in Bethlehem of Judah. For thus it is written in the prophet: And you, Bethlehem, are not the least in the leaders of Judah: for out of you shall issue a Leader who shall feed my People Israel. But if hitherto he has not been born, what leader was it who was thus announced as to proceed from the tribe of Judah, out of Bethlehem? For it behooves him to proceed from the tribe of Judah and from Bethlehem. But we perceive that now none of the race of Israel has remained in Bethlehem; and (so it has been) ever since the interdict was issued forbidding any one of the Jews to linger in the confines of the very district, in order that this prophetic utterance also should be perfectly fulfilled: Your land is desert, your cities burnt up by fire,- that is, (he is foretelling) what will have happened to them in time of war your region strangers shall eat up in your sight, and it shall be desert and subverted by alien peoples. And in another place it is thus said through the prophet: The King with His glory you shall see,- that is, Christ, doing deeds of power in the glory of God the Father; and your eyes shall see the land from afar, Isaiah 33:17 - which is what you do, being prohibited, in reward of your deserts, since the storming of Jerusalem, to enter into your land; it is permitted you merely to see it with your eyes from afar: your soul, he says, shall meditate terror, Isaiah 33:18 - namely, at the time when they suffered the ruin of themselves. How, therefore, will a leader be born from Judea, and how far will he proceed from Bethlehem, as the divine volumes of the prophets do plainly announce; since none at all is left there to this day of (the house of) Israel, of whose stock Christ could be born? Now, if (according to the Jews) He is hitherto not come, when He begins to come whence will He be anointed? For the Law enjoined that, in captivity, it was not lawful for the unction of the royal chrism to be compounded. Exodus 30:22-33 But, if there is no longer unction there as Daniel prophesied (for he says, Unction shall be exterminated), it follows that they no longer have it, because neither have they a temple where was the horn from which kings were wont to be anointed. If, then, there is no unction, whence shall be anointed the leader who shall be born in Bethlehem? Or how shall he proceed from Bethlehem, seeing that of the seed of Israel none at all exists in Bethlehem. A second time, in fact, let us show that Christ is already come, (as foretold) through the prophets, and has suffered, and is already received back in the heavens, and thence is to come accordingly as the predictions prophesied. For, after His advent, we read, according to Daniel, that the city itself had to be exterminated; and we recognise that so it has befallen. For the Scripture says thus, that the city and the holy place are simultaneously exterminated together with the leader, Daniel 9:26 - undoubtedly (that Leader) who was to proceed from Bethlehem, and from the tribe of Judah. Whence, again, it is manifest that the city must simultaneously be exterminated at the time when its Leader had to suffer in it, (as foretold) through the Scriptures of the prophets, who say: I have outstretched my hands the whole day unto a People contumacious and gainsaying Me, who walks in a way not good, but after their own sins. And in the Psalms, David says: They exterminated my hands and feet: they counted all my bones; they themselves, moreover, contemplated and saw me, and in my thirst slaked me with vinegar. These things David did not suffer, so as to seem justly to have spoken of himself; but the Christ who was crucified. Moreover, the hands and feet, are not exterminated, except His who is suspended on a tree. Whence, again, David said that the Lord would reign from the tree: for elsewhere, too, the prophet predicts the fruit of this tree, saying The earth has given her blessings, - of course that virgin-earth, not yet irrigated with rains, nor fertilized by showers, out of which man was of yore first formed, out of which now Christ through the flesh has been born of a virgin; and the tree, he says, has brought his fruit, - not that tree in paradise which yielded death to the protoplasts, but the tree of the passion of Christ, whence life, hanging, was by you not believed! For this tree in a mystery, it was of yore wherewith Moses sweetened the bitter water; whence the People, which was perishing of thirst in the desert, drank and revived; just as we do, who, drawn out from the calamities of the heathendom in which we were tarrying perishing with thirst (that is, deprived of the divine word), drinking, by the faith which is on Him, the baptismal water of the tree of the passion of Christ, have revived - a faith from which Israel has fallen away, (as foretold) through Jeremiah, who says, Send, and ask exceedingly whether such things have been done, whether nations will change their gods (and these are not gods!). But My People has changed their glory: whence no profit shall accrue to them: the heaven turned pale thereat (and when did it turn pale? Undoubtedly when Christ suffered), and shuddered, he says, most exceedingly; and the sun grew dark at mid-day: (and when did it shudder exceedingly except at the passion of Christ, when the earth also trembled to her centre, and the veil of the temple was rent, and the tombs were burst asunder? because these two evils has My People done; Me, He says, they have quite forsaken, the fount of water of life, and they have dug for themselves worn-out tanks, which will not be able to contain water. Undoubtedly, by not receiving Christ, the fount of water of life, they have begun to have worn-out tanks, that is, synagogues for the use of the dispersions of the Gentiles, in which the Holy Spirit no longer lingers, as for the time past He was wont to tarry in the temple before the advent of Christ, who is the true temple of God. For, that they should withal suffer this thirst of the Divine Spirit, the prophet Isaiah had said, saying: Behold, they who serve Me shall eat, but you shall be hungry; they who serve Me shall drink, but you shall thirst, and from general tribulation of spirit shall howl: for you shall transmit your name for a satiety to Mine elect, but you the Lord shall slay; but for them who serve Me shall be named a new name, which shall be blessed in the lands. Again, the mystery of this tree we read as being celebrated even in the Books of the Reigns. For when the sons of the prophets were cutting wood with axes on the bank of the river Jordan, the iron flew off and sank in the stream; and so, on Elisha the prophet's coming up, the sons of the prophets beg of him to extract from the stream the iron which had sunk. And accordingly Elisha, having taken wood, and cast it into that place where the iron had been submerged, immediately it rose and swam on the surface, and the wood sank, which the sons of the prophets recovered. Whence they understood that Elijah's spirit was presently conferred upon him. What is more manifest than the mystery of this wood,- that the obduracy of this world had been sunk in the profundity of error, and is freed in baptism by the wood of Christ, that is, of His passion; in order that what had formerly perished through the tree in Adam, should be restored through the tree in Christ? while we, of course, who have succeeded to, and occupy, the room of the prophets, at the present day sustain in the world that treatment which the prophets always suffered on account of divine religion: for some they stoned, some they banished; more, however, they delivered to mortal slaughter, - a fact which they cannot deny. This wood, again, Isaac the son of Abraham personally carried for his own sacrifice, when God had enjoined that he should be made a victim to Himself. But, because these had been mysteries which were being kept for perfect fulfilment in the times of Christ, Isaac, on the one hand, with his wood, was reserved, the ram being offered which was caught by the horns in the bramble; Christ, on the other hand, in His times, carried His wood on His own shoulders, adhering to the horns of the cross, with a thorny crown encircling His head. For Him it behooved to be made a sacrifice on behalf of all Gentiles, who was led as a sheep for a victim, and, like a lamb voiceless before his shearer, so opened not His mouth (for He, when Pilate interrogated Him, spoke nothing ); for in humility His judgment was taken away: His nativity, moreover, who shall declare? Because no one at all of human beings was conscious of the nativity of Christ at His conception, when as the Virgin Mary was found pregt by the word of God; and because His life was to be taken from the land. Why, accordingly, after His resurrection from the dead, which was effected on the third day, did the heavens receive Him back? It was in accordance with a prophecy of Hosea, uttered on this wise: Before daybreak shall they arise unto Me, saying, Let us go and return unto the Lord our God, because Himself will draw us out and free us. After a space of two days, on the third day - which is His glorious resurrection - He received back into the heavens (whence withal the Spirit Himself had come to the Virgin ) Him whose nativity and passion alike the Jews have failed to acknowledge. Therefore, since the Jews still contend that the Christ is not yet come, whom we have in so many ways approved to be come, let the Jews recognise their own fate - a fate which they were constantly foretold as destined to incur after the advent of the Christ, on account of the impiety with which they despised and slew Him. For first, from the day when, according to the saying of Isaiah, a man cast forth his abominations of gold and silver, which they made to adore with vain and hurtful (rites), - that is, ever since we Gentiles, with our breast doubly enlightened through Christ's truth, cast forth (let the Jews see it) our idols - what follows has likewise been fulfilled. For the Lord of Sabaoth has taken away, among the Jews from Jerusalem, among the other things named, the wise architect too, who builds the church, God's temple, and the holy city, and the house of the Lord. For thenceforth God's grace desisted (from working) among them. And the clouds were commanded not to rain a shower upon the vineyard of Sorek, - the clouds being celestial benefits, which were commanded not to be forthcoming to the house of Israel; for it had borne thorns- whereof that house of Israel had wrought a crown for Christ - and not righteousness, but a clamour,- the clamour whereby it had extorted His surrender to the cross. And thus, the former gifts of grace being withdrawn, the law and the prophets were until John, and the fishpool of Bethsaida until the advent of Christ: thereafter it ceased curatively to remove from Israel infirmities of health; since, as the result of their perseverance in their frenzy, the name of the Lord was through them blasphemed, as it is written: On your account the name of God is blasphemed among the Gentiles: for it is from them that the infamy (attached to that name) began, and (was propagated during) the interval from Tiberius to Vespasian. And because they had committed these crimes, and had failed to understand that Christ was to be found in the time of their visitation, their land has been made desert, and their cities utterly burnt with fire, while strangers devour their region in their sight: the daughter of Sion is derelict, as a watchtower in a vineyard, or as a shed in a cucumber garden,- ever since the time, to wit, when Israel knew not the Lord, and the People understood Him not; but rather quite forsook, and provoked unto indignation, the Holy One of Israel. So, again, we find a conditional threat of the sword: If you shall have been unwilling, and shall not have been obedient, the glaive shall eat you up. Isaiah 1:20 Whence we prove that the sword was Christ, by not hearing whom they perished; who, again, in the Psalm, demands of the Father their dispersion, saying, Disperse them in Your power; who, withal, again through Isaiah prays for their utter burning. On My account, He says, have these things happened to you; in anxiety shall you sleep. Since, therefore, the Jews were predicted as destined to suffer these calamities on Christ's account, and we find that they have suffered them, and see them sent into dispersion and abiding in it, manifest it is that it is on Christ's account that these things have befallen the Jews, the sense of the Scriptures harmonizing with the issue of events and of the order of the times. Or else, if Christ is not yet come, on whose account they were predicted as destined thus to suffer, when He shall have come it follows that they will thus suffer. And where will then be a daughter of Sion to be derelict, who now has no existence? Where the cities to be exust, which are already exust and in heaps? Where the dispersion of a race which is now in exile? Restore to Judea the condition which Christ is to find; and (then, if you will), contend that some other (Christ) is coming.

280. Tertullian, Against Marcion, 1.29.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •author of the dialogue between a montanist and an orthodox Found in books: Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 381

281. Pausanias, Description of Greece, 4.23.5, 8.24.9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 216, 236, 251

8.24.9. καὶ ὁ μὲν ἐξευρὼν τοῦ Ἀχελῴου τὴν πρόσχωσιν ἐνταῦθα ᾤκησε, καὶ γυναῖκα ἔσχε Καλλιρόην τοῦ Ἀχελῴου θυγατέρα λόγῳ τῷ Ἀκαρνάνων, καί οἱ παῖδες Ἀκαρνάν τε καὶ Ἀμφότερος ἐγένοντο· ἀπὸ δὲ τοῦ Ἀκαρνᾶνος τοῖς ἐν τῇ ἠπείρῳ ταύτῃ τὸ ὄνομα τὸ νῦν γενέσθαι λέγουσι τὰ πρὸ τούτου Κούρησι καλουμένοις. ἐς ἐπιθυμίας δὲ ἀνοήτους πολλοὶ μὲν ἄνδρες, γυναῖκες δὲ ἔτι πλέον ἐξοκέλλουσιν.

8.24.9. On discovering the alluvial deposit of the Achelous he settled there, and took to wife Callirhoe, said by the Acarians to have been the daughter of Achelous. He had two sons, Acar and Amphoterus; after this Acar were called by their present name (so the story runs) the dwellers in this part of the mainland, who previously were called Curetes. Senseless passions shipwreck many men, and even more women.

282. Tertullian, Against Praxeas, 8.4-8.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •author of on the psalms •author of the refutation of all heresies •author of the dialogue between a montanist and an orthodox Found in books: Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 78, 381

283. Tertullian, On The Soul, 55.5, 58.8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •author of the dialogue between a montanist and an orthodox Found in books: Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 381

284. Tertullian, On Baptism, 17.4-17.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apostles to the, authority of •author of the refutation of all heresies Found in books: Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 254, 257; Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 358

20. They who are about to enter baptism ought to pray with repeated prayers, fasts, and bendings of the knee, and vigils all the night through, and with the confession of all by- gone sins, that they may express the meaning even of the baptism of John: They were baptized, says (the Scripture), confessing their own sins. To us it is matter for thankfulness if we do now publicly confess our iniquities or our turpitudes: for we do at the same time both make satisfaction for our former sins, by mortification of our flesh and spirit, and lay beforehand the foundation of defences against the temptations which will closely follow. Watch and pray, says (the Lord), lest you fall into temptation. Matthew 26:41 And the reason, I believe, why they were tempted was, that they fell asleep; so that they deserted the Lord when apprehended, and he who continued to stand by Him, and used the sword, even denied Him thrice: for withal the word had gone before, that no one untempted should attain the celestial kingdoms. The Lord Himself immediately after baptism temptations surrounded, when in forty days He had kept fast. Then, some one will say, it becomes us, too, rather to fast after baptism. Well, and who forbids you, unless it be the necessity for joy, and the thanksgiving for salvation? But so far as I, with my poor powers, understand, the Lord figuratively retorted upon Israel the reproach they had cast on the Lord. For the people, after crossing the sea, and being carried about in the desert during forty years, although they were there nourished with divine supplies, nevertheless were more mindful of their belly and their gullet than of God. Thereupon the Lord, driven apart into desert places after baptism, showed, by maintaining a fast of forty days, that the man of God lives not by bread alone, but by the word of God; Matthew 4:1-4 and that temptations incident to fullness or immoderation of appetite are shattered by abstinence. Therefore, blessed ones, whom the grace of God awaits, when you ascend from that most sacred font of your new birth, and spread your hands for the first time in the house of your mother, together with your brethren, ask from the Father, ask from the Lord, that His own specialties of grace and distributions of gifts 1 Corinthians 12:4-12 may be supplied you. Ask, says He, and you shall receive. Well, you have asked, and have received; you have knocked, and it has been opened to you. Only, I pray that, when you are asking, you be mindful likewise of Tertullian the sinner. <

285. Tertullian, On Idolatry, 10, 19, 17 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 147

17. But what shall believing servants or children do? officials likewise, when attending on their lords, or patrons, or superiors, when sacrificing? Well, if any one shall have handed the wine to a sacrificer, nay, if by any single word necessary or belonging to a sacrifice he shall have aided him, he will be held to be a minister of idolatry. Mindful of this rule, we can render service even to magistrates and powers, after the example of the patriarchs and the other forefathers, who obeyed idolatrous kings up to the confine of idolatry. Hence arose, very lately, a dispute whether a servant of God should take the administration of any dignity or power, if he be able, whether by some special grace, or by adroitness, to keep himself intact from every species of idolatry; after the example that both Joseph and Daniel, clean from idolatry, administered both dignity and power in the livery and purple of the prefecture of entire Egypt or Babylonia. And so let us grant that it is possible for any one to succeed in moving, in whatsoever office, under the mere name of the office, neither sacrificing nor lending his authority to sacrifices; not farming out victims; not assigning to others the care of temples; not looking after their tributes; not giving spectacles at his own or the public charge, or presiding over the giving them; making proclamation or edict for no solemnity; not even taking oaths: moreover (what comes under the head of power), neither sitting in judgment on any one's life or character, for you might bear with his judging about money; neither condemning nor fore-condemning; binding no one, imprisoning or torturing no one - if it is credible that all this is possible.

286. Tertullian, On Fasting, Against The Psychics, 1.3-1.5, 13.5, 15.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •author of the dialogue between a montanist and an orthodox •author of the refutation of all heresies Found in books: Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 111, 381

287. Tertullian, On The Resurrection of The Flesh, 11.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •author of the dialogue between a montanist and an orthodox Found in books: Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 381

288. Anon., Sifra, tazria1.3 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •revelation, sinaitic, as the source of legal authority Found in books: Kanarek, Biblical narrative and formation rabbinic law (2014) 62

289. Philostratus The Athenian, Life of Apollonius, 1.5, 1.33.1, 3.16.2, 3.18-3.20, 3.32.2, 3.33.2, 3.35-3.36, 5.25.1, 5.37.3, 5.41.5, 6.19, 6.26.1-6.26.2, 7.21, 8.5-8.7, 8.7.6-8.7.8, 8.7.11 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •logos, logoi, influential author of the nile and egypt Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 269, 270, 279, 296, 306, 307, 309

1.5. τεχθῆναι δὲ ἐν λειμῶνι λέγεται, πρὸς ᾧ νῦν τὸ ἱερὸν αὐτῷ ἐκπεπόνηται. καὶ μηδὲ ὁ τρόπος ἀγνοείσθω, ὃν ἀπετέχθη: ἀγούσῃ γὰρ τῇ μητρὶ τόκου ὥραν ὄναρ ἐγένετο βαδίσαι ἐς τὸν λειμῶνα καὶ ἄνθη κεῖραι, καὶ δῆτα ἀφικομένη αἱ μὲν δμωαὶ προσεῖχον τοῖς ἄνθεσιν ἐσκεδασμέναι κατὰ τὸν λειμῶνα, αὐτὴ δὲ ἐς ὕπνον ἀπήχθη κλιθεῖσα ἐν τῇ πόᾳ. κύκνοι τοίνυν, οὓς ὁ λειμὼν ἔβοσκε, χορὸν ἐστήσαντο περὶ αὐτὴν καθεύδουσαν, καὶ τὰς πτέρυγας, ὥσπερ εἰώθασιν, ἄραντες ἀθρόον ἤχησαν, καὶ γάρ τι καὶ ζεφύρου ἦν ἐν τῷ λειμῶνι, ἡ δὲ ἐξέθορέ τε ὑπὸ τῆς ᾠδῆς καὶ ἀπέτεκεν, ἱκανὴ δὲ πᾶσα ἔκπληξις μαιεύσασθαι καὶ πρὸ τῆς ὥρας. οἱ δὲ ἐγχώριοί φασιν, ὡς ὁμοῦ τε τίκτοιτο καὶ σκηπτὸς ἐν τῇ γῇ πεσεῖσθαι δοκῶν ἐμμετεωρισθείη τῷ αἰθέρι καὶ ἀφανισθείη ἄνω, τό, οἶμαι, ἐκφανὲς καὶ ὑπὲρ πάντα τὰ ἐν τῇ γῇ καὶ τὸ ἀγχοῦ θεῶν καὶ ὁπόσα ὅδε ὁ ἀνὴρ ἐγένετο, φαίνοντες οἱ θεοὶ καὶ προσημαίνοντες. 3.18. ὡς δὲ ἐκάθισεν “ἐρώτα,” ἔφη “ὅ τι βούλει, παρ' ἄνδρας γὰρ ἥκεις πάντα εἰδότας.” ἤρετο οὖν ὁ ̓Απολλώνιος, εἰ καὶ αὑτοὺς ἴσασιν, οἰόμενος αὐτόν, ὥσπερ ̔́Ελληνες, χαλεπὸν ἡγεῖσθαι τὸ ἑαυτὸν γνῶναι, ὁ δὲ ἐπιστρέψας παρὰ τὴν τοῦ ̓Απολλωνίου δόξαν “ἡμεῖς” ἔφη “πάντα γιγνώσκομεν, ἐπειδὴ πρώτους ἑαυτοὺς γιγνώσκομεν, οὐ γὰρ ἂν προσέλθοι τις ἡμῶν τῇ φιλοσοφίᾳ ταύτῃ μὴ πρῶτον εἰδὼς ἑαυτόν.” ὁ δὲ ̓Απολλώνιος ἀναμνησθεὶς ὧν τοῦ Φραώτου ἤκουσε καὶ ὅπως ὁ φιλοσοφήσειν μέλλων ἑαυτὸν βασανίσας ἐπιχειρεῖ, τούτῳ ξυνεχώρησε τῷ λόγῳ, τουτὶ γὰρ καὶ περὶ ἑαυτοῦ ἐπέπειστο. πάλιν οὖν ἤρετο, τίνας αὑτοὺς ἡγοῖντο, ὁ δὲ “θεοὺς” εἶπεν, ἐπερομένου δὲ αὐτοῦ, διὰ τί, “ὅτι” ἔφη “ἀγαθοί ἐσμεν ἄνθρωποι.” τοῦτο τῷ ̓Απολλωνίῳ τοσαύτης ἔδοξεν εὐπαιδευσίας εἶναι μεστόν, ὡς εἰπεῖν αὐτὸ καὶ πρὸς Δομετιανὸν ὕστερον ἐν τοῖς ὑπὲρ ἑαυτοῦ λόγοις. 3.19. ἀναλαβὼν οὖν τὴν ἐρώτησιν “περὶ ψυχῆς δὲ” εἶπε “πῶς φρονεῖτε;” “ὥς γε” εἶπε “Πυθαγόρας μὲν ὑμῖν, ἡμεῖς δὲ Αἰγυπτίοις παρεδώκαμεν.” “εἴποις ἂν οὖν,” ἔφη “καθάπερ ὁ Πυθαγόρας Εὔφορβον ἑαυτὸν ἀπέφηνεν, ὅτι καὶ σύ, πρὶν ἐς τοῦθ' ἥκειν τὸ σῶμα, Τρώων τις ἢ ̓Αχαιῶν ἦσθα ἢ ὁ δεῖνα;” ὁ δὲ ̓Ινδὸς “Τροία μὲν ἀπώλετο” εἶπεν “ὑπὸ τῶν πλευσάντων ̓Αχαιῶν τότε, ὑμᾶς δὲ ἀπολωλέκασιν οἱ ἐπ' αὐτῇ λόγοι: μόνους γὰρ ἄνδρας ἡγούμενοι τοὺς ἐς Τροίαν στρατεύσαντας ἀμελεῖτε πλειόνων τε καὶ θειοτέρων ἀνδρῶν, οὓς ἥ τε ὑμετέρα γῆ καὶ ἡ Αἰγυπτίων καὶ ἡ ̓Ινδῶν ἤνεγκεν. ἐπεὶ τοίνυν ἤρου με περὶ τοῦ προτέρου σώματος, εἰπέ μοι, τίνα θαυμασιώτερον ἡγῇ τῶν ἐπὶ Τροίαν τε καὶ ὑπὲρ Τροίας ἐλθόντων;” “ἐγὼ” ἔφη “̓Αχιλλέα τὸν Πηλέως τε καὶ Θέτιδος, οὗτος γὰρ δὴ κάλλιστός τε εἶναι τῷ ̔Ομήρῳ ὕμνηται καὶ παρὰ πάντας τοὺς ̓Αχαιοὺς μέγας ἔργα τε αὐτοῦ μεγάλα οἶδε. καὶ μεγάλων ἀξιοῖ τοὺς Αἴαντάς τε καὶ Νιρέας, οἳ μετ' ἐκεῖνον καλοί τε αὐτῷ καὶ γενναῖοι ᾅδονται.” “πρὸς τοῦτον,” ἔφη “̓Απολλώνιε, καὶ τὸν πρόγονον θεώρει τὸν ἐμόν, μᾶλλον δὲ τὸ πρόγονον σῶμα, τουτὶ γὰρ καὶ Πυθαγόρας Ευφορβον ἡγεῖτο.” 3.35. “καὶ παράδειγμα μὲν οὐκ οἶδ' ὅ τι ἀρκέσει τῷ λόγῳ μεγίστῳ τε ὄντι καὶ πρόσω ἐννοίας, ὑποκείσθω δὲ ναῦς, οἵαν Αἰγύπτιοι ξυντιθέντες ἐς τὴν θάλατταν τὴν ἡμεδαπὴν ἀφιᾶσιν ἀγωγίμων ̓Ινδικῶν ἀντιδιδόντες Αἰγύπτια, θεσμοῦ γὰρ παλαιοῦ περὶ τὴν ̓Ερυθρὰν ὄντος, ὃν βασιλεὺς ̓Ερύθρας ἐνόμισεν, ὅτε τῆς θαλάττης ἐκείνης ἦρχε, μακρῷ μὲν πλοίῳ μὴ ἐσπλεῖν ἐς αὐτὴν Αἰγυπτίους, στρογγύλῃ δ' αὖ μιᾷ νηὶ χρῆσθαι, σοφίζονται πλοῖον Αἰγύπτιοι πρὸς πολλὰ τῶν παρ' ἑτέροις καὶ παραπλευρώσαντες αὐτὸ ἁρμονίαις, ὁπόσαι ναῦν ξυνιστᾶσι, τοίχοις τε ὑπεράραντες καὶ ἱστῷ καὶ πηξάμενοι πλείους οἰκίας, οἵας ἐπὶ τῶν σελμάτων, πολλοὶ μὲν κυβερνῆται τῆς νεὼς ταύτης ὑπὸ τῷ πρεσβυτάτῳ τε καὶ σοφωτάτῳ πλέουσι, πολλοὶ δὲ κατὰ πρῷραν ἄρχοντες ἄριστοί τε καὶ δεξιοὶ ναῦται καὶ πρὸς ἱστία πηδῶντες, ἔστι δέ τι τῆς νεὼς ταύτης καὶ ὁπλιτεῦον, πρὸς γὰρ τοὺς κολπίτας βαρβάρους, οἳ ἐν δεξιᾷ τοῦ ἔσπλου κεῖνται, παρατάττεσθαι δεῖ τὴν ναῦν, ὅτε ληίζοιντο αὐτὴν ἐπιπλέοντες. τοῦτο ἡγώμεθα καὶ περὶ τόνδε τὸν κόσμον εἶναι, θεωροῦντες αὐτὸν πρὸς τὸ τῆς ναυτιλίας σχῆμα, τὴν μὲν γὰρ δὴ πρώτην καὶ τελεωτάτην ἕδραν ἀποδοτέον θεῷ γενέτορι τοῦδε τοῦ ζῴου, τὴν δὲ ἐπ' ἐκείνῃ θεοῖς, οἳ τὰ μέρη αὐτοῦ κυβερνῶσι, καὶ τῶν γε ποιητῶν ἀποδεχώμεθα, ἐπειδὰν πολλοὺς μὲν φάσκωσιν ἐν τῷ οὐρανῷ θεοὺς εἶναι, πολλοὺς δὲ ἐν θαλάττῃ, πολλοὺς δὲ ἐν πηγαῖς τε καὶ νάμασι, πολλοὺς δὲ περὶ γῆν, εἶναι δὲ καὶ ὑπὸ γῆν τινας. τὸν δὲ ὑπὸ γῆν τόπον, εἴπερ ἐστίν, ἐπειδὴ φρικώδη αὐτὸν καὶ φθαρτικὸν ᾅδουσιν, ἀποτάττωμεν τοῦ κόσμου.” 3.36. ταῦτα τοῦ ̓Ινδοῦ διελθόντος ἐκπεσεῖν ὁ Δάμις ἑαυτοῦ φησιν ὑπ' ἐκπλήξεως καὶ ἀναβοῆσαι μέγα, μὴ γὰρ ἄν ποτε νομίσαι ἄνδρα ̓Ινδὸν ἐς τοῦτο ἐλάσαι γλώττης ̔Ελλάδος, μηδ' ἄν, εἴπερ τὴν γλῶτταν ἠπίστατο, τοσῇδε εὐροίᾳ καὶ ὥρᾳ διελθεῖν ταῦτα. ἐπαινεῖ δὲ αὐτοῦ καὶ βλέμμα καὶ μειδίαμα καὶ τὸ μὴ ἀθεεὶ δοκεῖν ἐκφέρειν τὰς δόξας. τόν τοι ̓Απολλώνιον εὐσχημόνως τε καὶ ἀψοφητὶ τοῖς λόγοις χρώμενον ὅμως ἐπιδοῦναι μετὰ τὸν ̓Ινδὸν τοῦτον, καὶ ὅπου καθήμενος διαλέγοιτο, θαμὰ δὲ τοῦτο ἔπραττε, προσεοικέναι τῷ ̓Ιάρχᾳ. 6.19. “ἐρώτα,” ἔφασαν “ἕπεται γάρ που ἐρωτήσει λόγος.” καὶ ὁ ̓Απολλώνιος “περὶ θεῶν” εἶπεν “ὑμᾶς ἐρήσομαι πρῶτον, τί μαθόντες ἄτοπα καὶ γελοῖα θεῶν εἴδη παραδεδώκατε τοῖς δεῦρο ἀνθρώποις πλὴν ὀλίγων: ὀλίγων γάρ; πάνυ μέντοι ὀλίγων, ἃ σοφῶς καὶ θεοειδῶς ἵδρυται, τὰ λοιπὰ δ' ὑμῶν ἱερὰ ζῴων ἀλόγων καὶ ἀδόξων τιμαὶ μᾶλλον ἢ θεῶν φαίνονται.” δυσχεράνας δὲ ὁ Θεσπεσίων “τὰ δὲ παρ' ὑμῖν” εἶπεν “ἀγάλματα πῶς ἱδρῦσθαι φήσεις;” “ὥς γε” ἔφη “κάλλιστόν τε καὶ θεοφιλέστατον δημιουργεῖν θεούς.” “τὸν Δία που λέγεις” εἶπε “τὸν ἐν τῇ ̓Ολυμπίᾳ καὶ τὸ τῆς ̓Αθηνᾶς ἕδος καὶ τὸ τῆς Κνιδίας τε καὶ τὸ τῆς ̓Αργείας καὶ ὁπόσα ὧδε καλὰ καὶ μεστὰ ὥρας.” “οὐ μόνον” ἔφη “ταῦτα, ἀλλὰ καὶ καθάπαξ τὴν μὲν παρὰ τοῖς ἄλλοις ἀγαλματοποιίαν ἅπτεσθαί φημι τοῦ προσήκοντος, ὑμᾶς δὲ καταγελᾶν τοῦ θείου μᾶλλον ἢ νομίζειν αὐτό.” “οἱ Φειδίαι δὲ” εἶπε:“καὶ οἱ Πραξιτέλεις μῶν ἀνελθόντες ἐς οὐρανὸν καὶ ἀπομαξάμενοι τὰ τῶν θεῶν εἴδη τέχνην αὐτὰ ἐποιοῦντο, ἢ ἕτερόν τι ἦν, ὃ ἐφίστη αὐτοὺς τῷ πλάττειν;” “ἕτερον” ἔφη “καὶ μεστόν γε σοφίας πρᾶγμα.” “ποῖον;” εἶπεν “οὐ γὰρ ἄν τι παρὰ τὴν μίμησιν εἴποις.” “φαντασία” ἔφη “ταῦτα εἰργάσατο σοφωτέρα μιμήσεως δημιουργός: μίμησις μὲν γὰρ δημιουργήσει, ὃ εἶδεν, φαντασία δὲ καὶ ὃ μὴ εἶδεν, ὑποθήσεται γὰρ αὐτὸ πρὸς τὴν ἀναφορὰν τοῦ ὄντος, καὶ μίμησιν μὲν πολλάκις ἐκκρούει ἔκπληξις, φαντασίαν δὲ οὐδέν, χωρεῖ γὰρ ἀνέκπληκτος πρὸς ὃ αὐτὴ ὑπέθετο. δεῖ δέ που Διὸς μὲν ἐνθυμηθέντα εἶδος ὁρᾶν αὐτὸν ξὺν οὐρανῷ καὶ ὥραις καὶ ἄστροις, ὥσπερ ὁ Φειδίας τότε ὥρμησεν, ̓Αθηνᾶν δὲ δημιουργήσειν μέλλοντα στρατόπεδα ἐννοεῖν καὶ μῆτιν καὶ τέχνας καὶ ὡς Διὸς αὐτοῦ ἀνέθορεν. εἰ δὲ ἱέρακα ἢ γλαῦκα ἢ λύκον ἢ κύνα ἐργασάμενος ἐς τὰ ἱερὰ φέροις ἀντὶ ̔Ερμοῦ τε καὶ ̓Αθηνᾶς καὶ ̓Απόλλωνος, τὰ μὲν θηρία καὶ τὰ ὄρνεα ζηλωτὰ δόξει τῶν εἰκόνων, οἱ δὲ θεοὶ παραπολὺ τῆς αὑτῶν δόξης ἑστήξουσιν.” “ἔοικας” εἶπεν “ἀβασανίστως ἐξετάζειν τὰ ἡμέτερα: σοφὸν γάρ, εἴπερ τι Αἰγυπτίων, καὶ τὸ μὴ θρασύνεσθαι ἐς τὰ τῶν θεῶν εἴδη, ξυμβολικὰ δὲ αὐτὰ ποιεῖσθαι καὶ ὑπονοούμενα, καὶ γὰρ ἂν καὶ σεμνότερα οὕτω φαίνοιτο.” γελάσας οὖν ὁ ̓Απολλώνιος “ὦ ἄνθρωποι,” ἔφη “μεγάλα ὑμῖν ἀπολέλαυται τῆς Αἰγυπτίων τε καὶ Αἰθιόπων σοφίας, εἰ σεμνότερον ὑμῶν καὶ θεοειδέστερον κύων δόξει καὶ ἶβις καὶ τράγος, ταῦτα γὰρ Θεσπεσίωνος ἀκούω τοῦ σοφοῦ. σεμνὸν δὲ δὴ ἢ ἔμφοβον τί ἐν τούτοις; τοὺς γὰρ ἐπιόρκους καὶ τοὺς ἱεροσύλους καὶ τὰ βωμολόχα ἔθνη καταφρονεῖν τῶν τοιούτων ἱερῶν εἰκὸς μᾶλλον ἢ δεδιέναι αὐτά, εἰ δὲ σεμνότερα ταῦτα ὑπονοούμενα, πολλῷ σεμνότερον ἂν ἔπραττον οἱ θεοὶ κατ' Αἴγυπτον, εἰ μὴ ἵδρυτό τι αὐτῶν ἄγαλμα, ἀλλ' ἕτερον τρόπον σοφώτερόν τε καὶ ἀπορρητότερον τῇ θεολογίᾳ ἐχρῆσθε: ἦν γάρ που νεὼς μὲν αὐτοῖς ἐξοικοδομῆσαι καὶ βωμοὺς ὁρίζειν καὶ ἃ χρὴ θύειν καὶ ἃ μὴ χρὴ καὶ ὁπηνίκα καὶ ἐφ' ὅσον καὶ ὅ τι λέγοντας ἢ δρῶντας, ἄγαλμα δὲ μὴ ἐσφέρειν, ἀλλὰ τὰ εἴδη τῶν θεῶν καταλείπειν τοῖς τὰ ἱερὰ ἐσφοιτῶσιν, ἀναγράφει γάρ τι ἡ γνώμη καὶ ἀνατυποῦται δημιουργίας κρεῖττον, ὑμεῖς δὲ ἀφῄρησθε τοὺς θεοὺς καὶ τὸ ὁρᾶσθαι καλῶς καὶ τὸ ὑπονοεῖσθαι.” πρὸς ταῦτα ὁ Θεσπεσίων, “ἐγένετό τις” ἔφη “Σωκράτης ̓Αθηναῖος ἀνόητος, ὥσπερ ἡμεῖς, γέρων, ὃς τὸν κύνα καὶ τὸν χῆνα καὶ τὴν πλάτανον θεούς τε ἡγεῖτο καὶ ὤμνυ.” “οὐκ ἀνόητος,” εἶπεν “ἀλλὰ θεῖος καὶ ἀτεχνῶς σοφός, ὤμνυ γὰρ ταῦτα οὐχ' ὡς θεούς, ἀλλ' ἵνα μὴ θεοὺς ὀμνύοι.” 8.5. ὁ δ', ὡς ἄριστα ξυμβουλεύσαντος ἐπαινέσας ἐκέλευσε τὸν ἄνδρα κατὰ τὴν τοῦ συκοφάντου ξυμβουλίαν ἀπολογεῖσθαι, τὰς μὲν ἄλλας παρελθὼν αἰτίας, ὡς οὐκ ἀξίας καταστῆσαί τινα ἐς λόγον, ὑπὲρ τεττάρων δέ, ἃς ἀπόρους τε καὶ δυσαποκρίτους ᾤετο, ὧδε ἐρωτήσας: “τί γὰρ μαθών,” ἔφη “̓Απολλώνιε, οὐ τὴν αὐτὴν ἔχεις ἅπασι στολήν, ἀλλ' ἰδίαν τε καὶ ἐξαίρετον;” “ὅτι με” εἶπεν “ἡ τρέφουσα γῆ καὶ ἀμφιέννυσι, ζῷα δὲ ἄθλια οὐκ ἐνοχλῶ.” πάλιν ἤρετο “τοῦ χάριν οἱ ἄνθρωποι θεόν σε ὀνομάζουσιν;” “ὅτι πᾶς” εἶπεν “ἄνθρωπος ἀγαθὸς νομιζόμενος θεοῦ ἐπωνυμίᾳ τιμᾶται.” ὁ λόγος οὗτος ὁπόθεν ἐφιλοσοφήθη τῷ ἀνδρί, δεδήλωκα ἐν τοῖς ̓Ινδῶν λόγοις. τρίτον ἤρετο ὑπὲρ τοῦ ἐν ̓Εφέσῳ λοιμοῦ “πόθεν γὰρ” ἔφη “ὁρμώμενος ἢ τῷ ξυμβαλλόμενος προεῖπας τῇ ̓Εφέσῳ νοσήσειν αὐτούς;” “λεπτοτέρᾳ,” εἶπεν “ὦ βασιλεῦ, διαίτῃ χρώμενος πρῶτος τοῦ δεινοῦ ᾐσθόμην: εἰ δὲ βούλει, λέγω καὶ λοιμῶν αἰτίας.” ὁ δ', οἶμαι, δείσας μὴ τὴν ἀδικίαν καὶ τοὺς μὴ καθαροὺς γάμους καὶ ὁποῖα οὐκ εὐλόγως ἔπραττεν, ἐπιγράψῃ ταῖς τοιαύταις νόσοις “οὐ δέομαι” ἔφη “τοιᾶσδε ἀποκρίσεως.” ἐπεὶ δὲ τὴν τετάρτην ἐρώτησιν ἐπέφερεν ἐς τοὺς ἄνδρας, οὐκ εὐθὺς ὥρμησεν, ἀλλὰ πολὺν μὲν χρόνον διαλιπών, πολλὰ δὲ ἐνθυμηθείς, ἰλιγγιῶντι δὲ ὅμοιος ἠρώτησεν οὐ κατὰ τὴν ἁπάντων δόξαν: οἱ μὲν γὰρ ᾤοντο αὐτὸν ἐκπηδήσαντα τοῦ πλάσματος μήτε τῆς προσηγορίας ἀφέξεσθαι τῶν ἀνδρῶν, σχέτλιά τε ὑπὲρ τῆς θυσίας βοήσεσθαι, ὁ δὲ οὐχ ὧδε, ἀλλ' ὑφέρπων τὴν ἐρώτησιν “εἰπέ μοι” ἔφη “προελθὼν τῆς οἰκίας τῇ δεῖνι ἡμέρᾳ καὶ ἐς ἀγρὸν πορευθεὶς τίνι ἐθύσω τὸν παῖδα;” καὶ ὁ ̓Απολλώνιος ὥσπερ μειρακίῳ ἐπιπλήττων “εὐφήμει,” ἔφη “εἰ μὲν γὰρ προῆλθον τῆς οἰκίας, ἐγενόμην ἐν ἀγρῷ, εἰ δὲ τοῦτο, καὶ ἔθυσα, εἰ δὲ ἔθυσα, καὶ ἔφαγον. λεγόντων δὲ αὐτὰ οἱ πίστεως ἄξιοι.” τοιαῦτα τοῦ ἀνδρὸς εἰπόντος καὶ ἐπαίνου ἀρθέντος μείζονος ἢ βασίλειον ξυγχωρεῖ δικαστήριον, ξυμμαρτυρεῖν αὐτῷ νομίσας ὁ βασιλεὺς τοὺς παρόντας καὶ παθών τι πρὸς τὰς ἀποκρίσεις, ἐπειδὴ ἔρρωντό τε καὶ νοῦν εἶχον “ἀφίημί σε” εἶπε “τῶν ἐγκλημάτων, περιμενεῖς δέ, ἔστ' ἂν ἰδίᾳ ξυγγενώμεθα.” ὁ δὲ ἐπιρρώσας ἑαυτὸν “σοὶ μὲν χάρις, ὦ βασιλεῦ,” ἔφη “διὰ δὲ τοὺς ἀλιτηρίους τούτους ἀπολώλασι μὲν αἱ πόλεις, πλήρεις δ' αἱ νῆσοι φυγάδων, ἡ δὲ ἤπειρος οἰμωγῆς, τὰ δὲ στρατεύματα δειλίας, ἡ δὲ ξύγκλητος ὑπονοίας. δός, εἰ βούλοιο, κἀμοὶ τόπον, εἰ δὲ μή, πέμπε τὸν ληψόμενόν μου τὸ σῶμα, τὴν γὰρ ψυχὴν ἀδύνατον: μᾶλλον δὲ οὐδ' ἂν τὸ σῶμα τοὐμὸν λάβοις, οὐ γάρ με κτενέεις, ἐπεὶ οὔτοι μόρσιμός εἰμι.” καὶ εἰπὼν ταῦτα ἠφανίσθη τοῦ δικαστηρίου, τόν τε παρόντα καιρὸν εὖ τιθέμενος ὑπὲρ ὧν οὐδ' ἁπλῶς ὁ τύραννος, ἀλλὰ καὶ ἐκ περιουσίας ἐρωτήσων δῆλος ἦν — ἐμεγαλοφρονεῖτο γάρ που τῷ μὴ ἀπεκτονέναι αὐτὸν — τοῦ τε μὴ ἐς τὰ τοιαῦτα ὑπαχθῆναι προορῶν. τυχεῖν δ' αὖ τούτου ἄριστα ἡγεῖτο, εἰ μὴ ἀγνοοῖτο τῆς φύσεως, ἀλλὰ γιγνώσκοιτο, ὡς ἔχοι τοῦ μὴ ἄν ποτε ἁλῶναι ἄκων. καὶ γὰρ τὸ δέος τὸ περὶ τοῖς ἀνδράσιν εὖ ἤδη αὐτῷ εἶχεν, ὑπὲρ ὧν γὰρ μηδὲ ἐρέσθαι τι ὁ τύραννος ὥρμησε, πῶς ἂν τούτους ἐς τὸ πιθανὸν ἀπέκτεινεν ἐπὶ ταῖς οὐκ ἐν δικαστηρίῳ πεπιστευμέναις αἰτίαις; τοιάδε εὗρον τὰ ἐν τῇ δίκῃ. 8.6. ἐπεὶ δὲ καὶ λόγος μὲν αὐτῷ ξυνεγράφη τις ὡς πρὸς ὕδωρ ἐς τὴν ἀπολογίαν ἀφήσοντι, ξυνεῖλε δὲ αὐτὸν ὁ τύραννος ἐς ἃς εἴρηκα ἐρωτήσεις, ἀναγεγράφθω καὶ ὁ λόγος. οὐκ ἀγνοῶ μὲν γάρ, ὅτι διαβαλοῦσιν αὐτὸν οἱ τὰς βωμολόχους ἰδέας ἐπαινοῦντες, ὡς ἧττον μέν, ἢ αὐτοί φασι δεῖν, κεκολασμένον, ὑπεραίροντα δὲ τοῖς τε ὀνόμασι καὶ ταῖς γνώμαις, τὸν δὲ ἄνδρα ἐνθυμουμένῳ οὔ μοι δοκεῖ ὁ σοφὸς ὑγιῶς ἂν ὑποκρίνεσθαι τὸ ἑαυτοῦ ἦθος πάρισα ἐπιτηδεύων καὶ ἀντίθετα καὶ κροτάλου δίκην κτυπῶν τῇ γλώττῃ, ῥητορικοῖς μὲν γὰρ πρὸς τρόπου ταῦτα καὶ οὐδὲ ἐκείνοις δεῖ: δεινότης γὰρ ἐν δικαστηρίοις ἡ μὲν φανερὰ κἂν διαβάλοι τινὰ ὡς ἐπιβουλεύοντα τοῖς ψηφιουμένοις, ἡ δ' ἀφανὴς κἂν ἀπέλθοι κρατοῦσα, τὸ γὰρ λαθεῖν τοὺς δικάζοντας, ὡς δεινός ἐστιν, ἀληθεστέρα δεινότης. σοφῷ δὲ ἀνδρὶ ἀπολογουμένῳ, οὐ γὰρ κατηγορήσει γε ὁ σοφός, ἃ ἐπιτιμᾶν ἔρρωται, ἤθους τε δεῖ ἑτέρου παρὰ τοὺς δικανικοὺς ἄνδρας, λόγου τε κατεσκευασμένου μέν, μὴ δοκοῦντος δέ, καὶ ὑπόσεμνος ἔστω καὶ μὴ πολὺ ἀποδέων τοῦ ὑπερόπτης εἶναι ἔλεός τε ἀπέστω λέγοντος: ὁ γὰρ μὴ ἀντιβολῆσαι ξυγχωρῶν τί ἂν οὗτος ἐπὶ ἐλέῳ εἴποι; τοιόσδε ὁ λόγος δόξει τοῖς γε μὴ μαλακῶς ἀκροασομένοις ἐμοῦ τε καὶ τοῦ ἀνδρός: ξυνετέθη γὰρ αὐτῷ ὧδε: 8.7. “ὁ μὲν ἀγὼν ὑπὲρ μεγάλων σοί τε, ὦ βασιλεῦ, κἀμοί: σύ τε γὰρ κινδυνεύεις ὑπὲρ ὧν μήποτε αὐτοκράτωρ, εἰ πρὸς φιλοσοφίαν οὐδεμιᾷ δίκῃ διαβεβλῆσθαι δόξεις, ἐγώ τε ὑπὲρ ὧν μηδὲ Σωκράτης ποτὲ ̓Αθήνησιν, ὃν οἱ γραψάμενοι τὴν γραφὴν καινὸν μὲν τὰ δαιμόνια ἡγοῦντο, δαίμονα δὲ οὔτε ἐκάλουν οὔτε ᾤοντο. κινδύνου δὲ ἐφ' ἑκάτερον ἡμῶν οὕτω χαλεποῦ ἥκοντος οὐκ ὀκνήσω καὶ σοὶ ξυμβουλεύειν, ὁπόσα ἐμαυτὸν πέπεικα: ἐπειδὴ γὰρ κατέστησεν ἡμᾶς ὁ κατήγορος ἐς τουτονὶ τὸν ἀγῶνα, ἐσῆλθε τοὺς πολλοὺς οὐκ ἀληθὴς περὶ ἐμοῦ τε καὶ σοῦ δόξα: σὲ μὲν γὰρ ᾤοντο ξυμβούλῳ τῆς ἀκροάσεως ὀργῇ χρήσεσθαι, δἰ ἣν κἂν ἀποκτεῖναί με, ὅ τι ποτέ ἐστι τὸ ἀποκτεῖναι, ἐμὲ δ' ἐκποιήσειν ἐμαυτὸν τοῦ δικαστηρίου τρόποις, ὁπόσοι τοῦ ἀποδρᾶναί εἰσιν, ἦσαν δ', ὦ βασιλεῦ, μυρίοι: καὶ τούτων ἀκούων οὐκ ἐς τὸ προκαταγιγνώσκειν ἦλθον, οὐδὲ κατεψηφισάμην τῆς σῆς ἀκροάσεως ὡς μὴ τὸ εὐθὺ ἐχούσης, ἀλλὰ ξυνθέμενος τοῖς νόμοις ἕστηκα ὑπὸ τῷ λόγῳ. τούτου ξύμβουλος καὶ σοὶ γίγνομαι: δίκαιον γὰρ τὸ μὴ προκαταγιγνώσκειν, μηδὲ καθῆσθαι πεπεισμένον, ὡς ἐγώ τί σε κακὸν εἴργασμαι, μηδ' ὑπὲρ μὲν τοῦ ̓Αρμενίου τε καὶ Βαβυλωνίου καὶ ὅσοι τῶν ἐκείνῃ ἄρχουσιν, οἷς ἵππος τε παμπόλλη ἐστὶ καὶ τοξεία πᾶσα καὶ χρυσῆ γῆ καὶ ἀνδρῶν ὄχλος, ὃν ἐγὼ οἶδα, ἀκούειν ξὺν γέλωτι τὸ πείσεσθαί τι ὑπ' αὐτῶν, ὅ σε καὶ τὴν ἀρχὴν ταύτην ἀφαιρήσεται, κατ' ἀνδρὸς δὲ σοφοῦ καὶ γυμνοῦ πιστεύειν, ὥς ἐστι τούτῳ ὅπλον ἐπὶ τὸν ̔Ρωμαίων αὐτοκράτορα, καὶ προσδέχεσθαι ταῦτα Αἰγυπτίου συκοφάντου λέγοντος, ἃ μηδὲ τῆς ̓Αθηνᾶς ποτε ἤκουσας, ἣν σεαυτοῦ προορᾶν φῄς, εἰ μή, νὴ Δία, ἡ κολακευτικὴ καὶ τὸ συκοφαντεῖν οὕτω τι νῦν τοῖς ἀλιτηρίοις τούτοις ἐπιδέδωκεν, ὡς τοὺς θεοὺς ὑπὲρ μὲν τῶν σμικρῶν καὶ ὁπόσα ὀφθαλμίαι τέ εἰσι καὶ τὸ μὴ πυρέξαι, μηδ' ἀνοιδῆσαί τι τῶν σπλάγχνων, ἐπιτηδείους εἶναί σοι ξυμβούλους φάσκειν ἰατρῶν δίκην ἐφαπτομένους καὶ θεραπεύοντας, ὅτου αὐτῶν πονήρως ἔχοις, περὶ δὲ τῇ ἀρχῇ καὶ τῷ σώματι κινδυνεύοντί σοι μηθ' οὓς φυλάττεσθαι χρὴ ξυμβουλεύειν μήθ' ὅ τι ἔσται σοι πρὸς αὐτοὺς ὅπλον διδάσκειν ἥκοντας, ἀλλ' εἶναί σοι τοὺς συκοφάντας αἰγίδα ̓Αθηνᾶς καὶ Διὸς χεῖρα, εἰδέναι μὲν ὑπὲρ σοῦ φάσκοντας, ἃ μηδ' οἱ θεοί, προεγρηγορότας δέ σου καὶ προκαθεύδοντας, εἰ δὴ καθεύδουσιν οὗτοι, κακοῖς, φασιν, ἐπαντλοῦντες κακὰ καὶ τὰς ̓Ιλιάδας ταύτας ἀεὶ ξυντιθέντες. καὶ τὸ μὲν ἱπποτροφεῖν αὐτοὺς κἀπὶ ζευγῶν ἐς τὴν ἀγορὰν ἐκκυκλεῖσθαι λευκῶν καὶ ἡ ἐν ἀργύρῳ καὶ χρυσῷ ὀψοφαγία καὶ γάμοι μυριάδων δύο καὶ τριῶν ἐωνημένα παιδικὰ καὶ τὸ μοιχεύειν μέν, ὃν λανθάνουσι χρόνον, γαμεῖν δέ, ἃς ἐμοίχευσαν, ὅταν ἐπ' αὐταῖς ληφθῶσι, καὶ οἱ κροτοῦντες αὐτοὺς ἐπὶ ταῖς καλαῖς νίκαις, ἐπειδὰν φιλόσοφός τις ἢ ὕπατος ἀδικῶν οὐδὲν ἁλῷ μὲν ὑπὸ τούτων, ἀπόληται δὲ ὑπὸ σοῦ, δεδόσθω τῇ τῶν καταράτων τρυφῇ καὶ τῷ μήτε νόμων αὐτοῖς ἔτι μήτ' ὀφθαλμῶν εἶναι φόβον, τὸ δ' οὕτω τι ὑπὲρ τοὺς ἀνθρώπους φρονεῖν, ὡς προγιγνώσκειν βούλεσθαι τῶν θεῶν, ἐγὼ μὲν οὔτ' ἐπαινῶ καὶ ἀκούων δέδια, σὺ δ' εἰ προσδέξοιο, γράψονται καὶ σὲ ἴσως ὡς διαβάλλοντα τὴν περὶ τοῦ θείου δόξαν, ἐλπὶς γὰρ καὶ κατὰ σοῦ ξυγκείσεσθαι τοιαύτας γραφάς, ἐπειδὰν μηδεὶς τοῖς συκοφάνταις λοιπὸς ᾖ. καὶ ξυνίημι μὲν ἐπιτιμῶν μᾶλλον ἢ ἀπολογούμενος, εἰρήσθω δέ μοι ταῦθ' ὑπὲρ τῶν νόμων, οὓς εἰ μὴ ἄρχοντας ἡγοῖο, οὐκ ἄρξεις. τίς οὖν ξυνήγορος ἔσται μοι ἀπολογουμένῳ; εἰ γὰρ καλέσαιμι τὸν Δία, ὑφ' ᾧ βεβιωκὼς οἶδα, γοητεύειν με φήσουσι καὶ τὸν οὐρανὸν ἐς τὴν γῆν ἄγειν. διαλεγώμεθα οὖν περὶ τούτου ἀνδρί, ὃν τεθνάναι μὲν οἱ πολλοί φασιν, ἐγὼ δὲ οὔ φημι: ἔστι δὲ οὗτος ὁ πατὴρ ὁ σός, ᾧ ἐγὼ τοσούτου ἄξιος, ὅσου περ ἐκεῖνος σοί: σὲ μὲν γὰρ ἐποίησεν, ὑπ' ἐμοῦ δὲ ἐγένετο. οὗτος, ὦ βασιλεῦ, ξυλλήπτωρ ἔσται μοι τῆς ἀπολογίας πολλῷ τἀμὰ βέλτιον ἢ σὺ γιγνώσκων: ἀφίκετο μὲν γὰρ ἐς Αἴγυπτον οὔπω αὐτοκράτωρ, θεοῖς τε τοῖς ἐν Αἰγύπτῳ θύσων κἀμοὶ ὑπὲρ τῆς ἀρχῆς διαλεξόμενος. ἐντυχὼν δέ μοι κομῶντί τε καὶ ὧδε ἐσταλμένῳ οὐδὲ ἤρετο οὐδὲ ἓν περὶ τοῦ σχήματος, ἡγούμενος τὸ ἐν ἐμοὶ πᾶν εὖ ἔχειν, ἐμοῦ δ' ἕνεχ' ἥκειν ὁμολογήσας ἀπῆλθεν ἐπαινέσας καὶ εἰπὼν μὲν ἃ μὴ πρὸς ἄλλον, ἀκούσας δ' ἃ μὴ παρ' ἄλλου, ἥ τε διάνοια, ᾗ ἐς τὸ ἄρχειν ἐχρῆτο, ἐρρώσθη αὐτῷ παρ' ἐμοῦ μάλιστα, μεθεστηκυῖα ἤδη ὑφ' ἑτέρων οὐκ ἀνεπιτηδείων μέν, οὐ μὴν σοί γε δόξαι, οἱ γὰρ μὴ ἄρχειν αὐτὸν πείθοντες καὶ σὲ δήπου αὐτὸ ἀφῃροῦντο τὸ μετ' ἐκεῖνον ταῦτ' ἔχειν, ἐμοῦ δὲ ξυμβουλεύοντος ἑαυτόν τε μὴ ἀπαξιοῦν ἀρχῆς ἐπὶ θύρας αὐτῷ φοιτώσης ὑμᾶς τε κληρονόμους αὐτῆς ποιεῖσθαι, εὖ ἔχειν τὴν γνώμην φήσας αὐτός τε μέγας ἤρθη καὶ ὑμᾶς ἦρεν: εἰ δὲ γόητά με ᾤετο, οὐδ' ἂν ξυνῆψέ μοι κοινωνίαν φροντίδων, οὐδὲ γὰρ τοιαῦτα ἥκων διελέγετο, οἷον: ἀνάγκασον τὰς Μοίρας ἢ τὸν Δία, τύραννον ἀποφῆναί με ἢ τεράτευσαι διοσημίας ὑπὲρ ἐμοῦ δείξας τὸν ἥλιον ἀνίσχοντα μὲν ἀπὸ τῆς ἑσπέρας, δυόμενον δέ, ὅθεν ἄρχεται. οὐ γὰρ ἄν μοι ἐπιτήδειος ἄρχειν ἔδοξεν ἢ ἐμὲ ἡγούμενος ἱκανὸν ταῦτα ἢ σοφίσμασι θηρεύων ἀρχήν, ἣν ἀρεταῖς ἔδει κατακτᾶσθαι. καὶ μὴν καὶ δημοσίᾳ διελέχθην ἐν ἱερῷ, γοήτων δὲ ξυνουσίαι φεύγουσι μὲν ἱερὰ θεῶν, ἐχθρὰ γὰρ τοῖς περὶ τὴν τέχνην, νύκτα δὲ καὶ πᾶν, ὅ τι ἀφεγγές, αὑτῶν προβαλλόμενοι οὐ ξυγχωροῦσι τοῖς ἀνοήτοις οὐδὲ ὀφθαλμοὺς ἔχειν οὔτε ὦτα. διελέχθη μοι καὶ ἰδίᾳ μέν, παρετύγχανον δὲ ὅμως Εὐφράτης καὶ Δίων, ὁ μὲν πολεμιώτατά μοι ἔχων, ὁ δ' οἰκειότατα, Δίωνα γὰρ μὴ παυσαίμην γράφων ἐν φίλοις. τίς ἂν οὖν ἐπ' ἀνδρῶν σοφῶν ἢ μεταποιουμένων γε σοφίας ἐς γόητας ἔλθοι λόγους; τίς δ' οὐκ ἂν παραπλησίως φυλάξαιτο καὶ ἐν φίλοις καὶ ἐν ἐχθροῖς κακὸς φαίνεσθαι; καὶ οἱ λόγοι ἦσαν ἐναντιούμενοι τοῖς γόησι: σὺ μὲν γὰρ ἴσως τὸν πατέρα ἡγῇ τὸν σεαυτοῦ βασιλείας ἐρῶντα γόησι μᾶλλον ἢ ἑαυτῷ πιστεῦσαι καὶ ἀνάγκην ἐπὶ τοὺς θεούς, ἵνα τούτου τύχοι, παρ' ἐμοῦ εὑρέσθαι, ὁ δὲ τοῦτο μὲν καὶ πρὶν ἐς Αἴγυπτον ἥκειν ἔχειν ᾤετο, μετὰ ταῦτα δ' ὑπὲρ μειζόνων ἐμοὶ διελέγετο, ὑπὲρ νόμων καὶ ὑπὲρ πλούτου δικαίου θεοί τε ὡς θεραπευτέοι καὶ ὁπόσα παρ' αὐτῶν ἀγαθὰ τοῖς κατὰ τοὺς νόμους ἄρχουσι, μαθεῖν ἤρα: οἷς πᾶσιν ἐναντίον χρῆμα οἱ γόητες, εἰ γὰρ ἰσχύοι ταῦτα, οὐκ ἔσται ἡ τέχνη. προσήκει δέ, ὦ βασιλεῦ, κἀκεῖνα ἐπεσκέφθαι: τέχναι ὁπόσαι κατ' ἀνθρώπους εἰσί, πράττουσι μὲν ἄλλο ἄλλη, πᾶσαι δ' ὑπὲρ χρημάτων, αἱ μὲν σμικρῶν, αἱ δ' αὖ μεγάλων, αἱ δ' ἀφ' ὧν θρέψονται, καὶ οὐχ αἱ βάναυσοι μόνον, ἀλλὰ καὶ τῶν ἄλλων τεχνῶν σοφαί τε ὁμοίως καὶ ὑπόσοφοι πλὴν ἀληθοῦς φιλοσοφίας. καλῶ δὲ σοφὰς μὲν ποιητικὴν μουσικὴν ἀστρονομίαν σοφιστὰς καὶ τῶν ῥητόρων τοὺς μὴ ἀγοραίους, ὑποσόφους δὲ ζωγραφίαν πλαστικὴν ἀγαλματοποιοὺς κυβερνήτας γεωργούς, ἢν ταῖς ὥραις ἕπωνται, καὶ γὰρ αἵδε αἱ τέχναι σοφίας οὐ πολὺ λείπονται. ἔστι ̔δέ' τι, ὦ βασιλεῦ, ψευδόσοφοί τε καὶ ἀγείροντες, ὃ μὴ μαντικὴν ὑπολάβῃς, πολλοῦ μὲν γὰρ ἀξία, ἢν ἀληθεύῃ, εἰ δ' ἐστὶ τέχνη, οὔπω οἶδα, ἀλλὰ τοὺς γόητας ψευδοσόφους φημί: τὰ γὰρ οὐκ ὄντα εἶναι καὶ τὰ ὄντα ἀπιστεῖσθαι, πάντα ταῦτα προστίθημι τῇ τῶν ἐξαπατωμένων δόξῃ, τὸ γὰρ σοφὸν τῆς τέχνης ἐπὶ τῇ τῶν ἐξαπατωμένων τε καὶ θυομένων ἀνοίᾳ κεῖται, ἡ δὲ τέχνη φιλοχρήματοι γὰρ πάντες, ἃ γὰρ κομψεύονται, ταῦθ' ὑπὲρ μισθοῦ σφισιν εὕρηται, μαστεύουσι δ' ὑπερβολὰς χρημάτων ὑπαγόμενοι τοὺς ὁτουδὴ ἐρῶντας ὡς ἱκανοὶ πάντα. τίνα οὖν, ὦ βασιλεῦ, πλοῦτον περὶ ἡμᾶς ἰδὼν ψευδοσοφίαν ἐπιτηδεύειν με οἴει, καὶ ταῦτα τοῦ σοῦ πατρὸς κρείττω με ἡγουμένου χρημάτων; ὅτι δ' ἀληθῆ λέγω, ποῦ μοι ἡ ἐπιστολὴ τοῦ γενναίου τε καὶ θείου ἀνδρός; ὅς με ἐν αὐτῇ ᾅδει τά τε ἄλλα καὶ τὸ πένεσθαι.” αὐτοκράτωρ Οὐεσπασιανὸς ̓Απολλωνίῳ φιλοσόφῳ χαίρειν. “εἰ πάντες, ̓Απολλώνιε, κατὰ ταὐτά σοι φιλοσοφεῖν ἤθελον, σφόδρα ἂν εὐδαιμόνως ἔπραττε φιλοσοφία τε καὶ πενία: φιλοσοφία μὲν ἀδεκάστως ἔχουσα, πενία δὲ αὐθαιρέτως. ἔρρωσο.” “Ταῦθ' ὁ πατὴρ ὁ σὸς ὑπὲρ ἐμοῦ ἀπολογείσθω, φιλοσοφίας μὲν τὸ ἀδέκαστον, πενίας δὲ τὸ αὐθαίρετον ἐμοὶ ὁριζόμενος, ἐμέμνητο γάρ που καὶ τῶν κατὰ τὴν Αἴγυπτον:, ὅτ' Εὐφράτης μὲν καὶ πολλοὶ τῶν προσποιουμένων φιλοσοφεῖν προσιόντες αὐτῷ χρήματα οὐδ' ἀφανῶς ᾔτουν, ἐγὼ δ' οὐ μόνον οὐ προσῄειν ὑπὲρ χρημάτων, ἀλλὰ κἀκείνους ἐώθουν ὡς οὐχ ὑγιαίνοντας, διεβεβλήμην δὲ πρὸς χρήματα μειράκιον ὢν ἔτι: τὰ γοῦν πατρῷα, λαμπρὰ δ' ἦν οὐσία ταῦτα, μιᾶς μόνης ἰδὼν ἡμέρας ἀδελφοῖς τε τοῖς ἐμαυτοῦ ἀφῆκα καὶ φίλοις καὶ τῶν ξυγγενῶν τοῖς πένησι μελετῶν που ἀφ' ̔Εστίας τὸ μηδενὸς δεῖσθαι, ἐάσθω δὲ Βαβυλὼν καὶ ̓Ινδῶν τὰ ὑπὲρ Καύκασόν τε καὶ ποταμὸν ̔́Υφασιν, δι' ὧν ἐπορευόμην ἐμαυτῷ ὅμοιος: ἀλλὰ τῶν γε ἐνταῦθα καὶ τοῦ μὴ πρὸς ἀργύριον βλέπειν ποιοῦμαι μάρτυρα τὸν Αἰγύπτιον τοῦτον: δεινὰ γὰρ πεπρᾶχθαί τε μοι καὶ βεβουλεῦσθαι φήσας οὔθ' ὁπόσων χρημάτων ἐπανούργουν ταῦτα, εἴρηκεν, οὔθ' ὅ τι ἐνθυμηθεὶς κέρδος, ἀλλ' οὕτως ἀνόητος αὐτῷ δοκῶ τις, ὡς γοητεύειν μέν, ἃ δ' ὑπὲρ πολλῶν ἕτεροι χρημάτων, αὐτὸς ἀδικεῖν οὐδ' ἐπὶ χρήμασιν, ἀγοράν, οἶμαι, προκηρύττων τοιαύτην: ἴτε, ὦ ἀνόητοι, γοητεύω γὰρ, καὶ οὐδ' ὑπὲρ χρημάτων, ἀλλὰ προῖκα, κερδανεῖτε δὲ ὑμεῖς μὲν τὸ ἀπελθεῖν ἕκαστος ἔχων, ὅτου ἐρᾷ, ἐγὼ δὲ κινδύνους καὶ γραφάς. ἀλλ' ἵνα μὴ ἐς ἀνοήτους ἴωμεν λόγους, ἐρώμεθα τὸν κατήγορον, ὑπὲρ ὅτου χρὴ λέγειν πρώτου. καίτοι τί χρὴ ἐρωτᾶν; διῆλθε γὰρ ὑπὲρ τῆς στολῆς τὰς ἀρχὰς τοῦ λόγου, καί, νὴ Δί', ὧν σιτοῦμαί τε καὶ οὐ σιτοῦμαι. ἀπολογοῦ δὴ ὑπὲρ τούτων, θεῖε Πυθαγόρα, κρινόμεθα γὰρ ὑπὲρ ὧν σὺ μὲν εὗρες, ἐγὼ δὲ ἐπαινῶ. ἀνθρώποις ἡ γῆ φύει, βασιλεῦ, πάντα, καὶ σπονδὰς ἄγειν πρὸς τὰ ζῷα βουλομένοις δεῖ οὐδενός, τὰ μὲν γὰρ δρέπονται αὐτῆς, τὰ δ' ἀροῦνται κουροτροφούσης, ὡς ταῖς ὥραις ἔοικεν, οἱ δ' ὥσπερ ἀνήκοοι τῆς γῆς μάχαιραν ἐπ' αὐτὰ ἔθηξαν ὑπὲρ ἐσθῆτός τε καὶ βρώσεως. ̓Ινδοὶ τοίνυν Βραχμᾶνες αὐτοί τε οὐκ ἐπῄνουν ταῦτα καὶ τοὺς Γυμνοὺς Αἰγυπτίων ἐδίδασκον μὴ ἐπαινεῖν αὐτά: ἔνθεν Πυθαγόρας ἑλών, ̔Ελλήνων δὲ πρῶτος ἐπέμιξεν Αἰγυπτίοις, τὰ μὲν ἔμψυχα τῇ γῇ ἀνῆκεν, ἃ δ' αὐτὴ φύει, ἀκήρατα εἶναι φάσκων ἐσιτεῖτο, ἐπιτήδεια γὰρ σῶμα καὶ νοῦν τρέφειν, ἐσθῆτά τε, ἣν ἀπὸ θνησειδίων οἱ πολλοὶ φοροῦσιν, οὐ καθαρὰν εἶναι φήσας λίνον ἠμπίσχετο καὶ τὸ ὑπόδημα κατὰ τὸν αὐτὸν λόγον βύβλου ἐπλέξατο, ἀπέλαυσέ τε τοῦ καθαρὸς εἶναι πολλὰ μέν, πρῶτον δὲ τὸ τῆς ἑαυτοῦ ψυχῆς αἰσθέσθαι: γενόμενος γὰρ κατὰ τοὺς χρόνους, οὓς ὑπὲρ τῆς ̔Ελένης ἡ Τροία ἐμάχετο, καὶ τῶν τοῦ Πάνθου παίδων κάλλιστος ὢν καὶ κάλλιστα ἐσταλμένος ἀπέθανε μὲν οὕτω νέος, ὡς καὶ ̔Ομήρῳ παρασχεῖν θρῆνον, παρελθὼν δ' ἐς πλείω σώματα κατὰ τὸν ̓Αδραστείας θεσμόν, ὃν ψυχὴ ἐναλλάττει, πάλιν ἐπανῆλθεν ἐς ἀνθρώπου εἶδος καὶ Μνησαρχίδῃ ἐτέχθη τῷ Σαμίῳ σοφὸς ἐκ βαρβάρου καὶ ̓́Ιων ἐκ Τρωὸς καὶ οὕτω τι ἀθάνατος, ὡς μηδ' ὅτι Εὔφορβος ἦν ἐκλελῆσθαι. τὸν μὲν δὴ πρόγονον τῆς ἐμαυτοῦ σοφίας εἴρηκα καὶ τὸ μὴ αὐτὸς εὑρών, κληρονομήσας δὲ ἑτέρου ταῦτ' ἔχειν. κἀγὼ μὲν οὐ κρίνω τοὺς τρυφῶντας ὑπὲρ τοῦ φοινικίου ὄρνιθος, οὐδ' ὑπὲρ τοῦ ἐκ Φάσιδος ἢ Παιόνων, οὓς πιαίνουσιν ἐς τὰς αὑτῶν δαῖτας οἱ τῇ γαστρὶ χαριζόμενοι πάντα, οὐδ' ἐγραψάμην πω οὐδένα ὑπὲρ τῶν ἰχθύων, οὓς ὠνοῦνται πλείονος ἢ τοὺς κοππατίας ποτὲ οἱ λαμπροί, οὐδ' ἁλουργίδος ἐβάσκηνα οὐδενί, οὐδὲ Παμφύλου τινὸς ἢ μαλακῆς ἐσθῆτος, ἀσφοδέλου δέ, ὦ θεοί, καὶ τραγημάτων καὶ καθαρᾶς ὀψοφαγίας γραφὴν φεύγω, καὶ οὐδὲ ἡ ἐσθὴς ἄσυλος, ἀλλὰ κἀκείνην λωποδυτεῖ με ὁ κατήγορος ὡς πολλοῦ ἀξίαν τοῖς γόησι. καίτοι ἀφελόντι τὸν ὑπὲρ ἐμψύχων τε καὶ ἀψύχων λόγον, δι' ὧν καθαρός τις ἢ μὴ δοκεῖ, τί βελτίων ἡ ὀθόνη τοῦ ἐρίου; τὸ μέν γε πρᾳοτάτου ζῴου ἐπέχθη καὶ σπουδαζομένου θεοῖς, οἳ μὴ ἀπαξιοῦσι τὸ ποιμαίνειν καί, νὴ Δί', ἠξίωσάν ποτε αὐτὸ καὶ χρυσοῦ εἴδους ἢ θεοὶ ἢ λόγοι. λίνον δὲ σπείρεται μέν, ὡς ἔτυχε, χρυσοῦ δὲ οὐδεὶς ἐπ' αὐτῷ λόγος, ἀλλ' ὅμως, ἐπειδὴ μὴ ἀπ' ἐμψύχου ἐδρέφθη, καθαρὸν μὲν ̓Ινδοῖς δοκεῖ, καθαρὸν δὲ Αἰγυπτίοις, ἐμοὶ δὲ καὶ Πυθαγόρᾳ διὰ τοῦτο σχῆμα γέγονε διαλεγομένοις εὐχομένοις θύουσι. καθαρὸν δὲ καὶ τὸ ἐννυχεύειν ὑπ' αὐτῷ, καὶ γὰρ τὰ ὀνείρατα τοῖς, ὡς ἐγώ, διαιτωμένοις ἐτυμωτέρας τὰς αὑτῶν φήμας ἄγει. ἀπολογώμεθα καὶ ὑπὲρ τῆς οὔσης ποτὲ ἡμῖν κόμης, ἐπειδή τις γραφὴ καὶ αὐχμοῦ εὕρηται, κρινέτω δὲ μὴ ὁ Αἰγύπτιος, ἀλλὰ τὰ ξανθὰ καὶ διεκτενισμένα μειράκια, τοὺς ἐραστὰς ἐξαψάμενα καὶ τὰς ἑταίρας, ἐφ' ἃς κωμάζει, καὶ ἑαυτὰ μὲν εὐδαίμονα ἡγείσθω καὶ ζηλωτὰ τῆς κόμης καὶ τοῦ λειβομένου ἀπ' αὐτῆς μύρου, ἐμὲ δὲ ἀναφροδισίαν πᾶσαν καὶ ἐραστὴν τοῦ μὴ ἐρᾶν. εἰρήσεται γὰρ πρὸς αὐτά: ὦ κακοδαίμονες, μὴ συκοφαντεῖτε τὸ Δωριέων εὕρεμα, τὸ γὰρ κομᾶν ἐκ Λακεδαιμονίων ἥκει κατὰ ̔τοὺς' χρόνους ἐπιτηδευθὲν αὐτοῖς, ἐς οὓς μαχιμώτατα αὑτῶν εἶχον, καὶ βασιλεὺς τῆς Σπάρτης Λεωνίδας ἐγένετο κομῶν ὑπὲρ ἀνδρείας καὶ τοῦ σεμνὸς μὲν φίλοις, φοβερὸς δὲ ἐχθροῖς φαίνεσθαι: ταῦτά τοι καὶ ἡ Σπάρτη ἐπ' αὐτῷ κομᾷ μεῖον οὐδὲν ἢ ἐπὶ Λυκούργῳ τε καὶ ̓Ιφίτῳ. σοφοῦ δὲ ἀνδρὸς κόμης φειδέσθω σίδηρος, οὐ γὰρ θεμιτὸν ἐπάγειν αὐτόν, οὗ πᾶσαι μὲν αἰσθητηρίων πηγαί, πᾶσαι δ' ὀμφαί, ὅθεν εὐχαί τε ἀναφαίνονται καὶ σοφίας ἑρμηνεὺς λόγος. ̓Εμπεδοκλῆς μὲν γὰρ καὶ στρόφιον τῶν ἁλουργοτάτων περὶ αὐτὴν ἁρμόσας ἐσόβει περὶ τὰς τῶν ̔Ελλήνων ἀγυιὰς ὕμνους ξυντιθείς, ὡς θεὸς ἐξ ἀνθρώπου ἔσοιτο, ἐγὼ δὲ ἠμελημένῃ κόμῃ χρώμενος καὶ οὔπω τοιῶνδε ὕμνων ἐπ' αὐτῇ δεηθεὶς ἐς γραφὰς ἄγομαι καὶ δικαστήρια. καὶ τί φῶ τὸν ̓Εμπεδοκλέα; πότερ' ἑαυτὸν ἢ τὴν τῶν ἐπ' αὐτοῦ ἀνθρώπων εὐδαιμονίαν ᾅδειν, παρ' οἷς οὐκ ἐσυκοφαντεῖτο ταῦτα; μὴ πλείω διαλεγώμεθα ὑπὲρ τῆς κόμης, ἐτμήθη γὰρ καὶ προὔλαβε τὴν κατηγορίαν ὁ φθόνος, δι' ὃν ὑπὲρ τῆς ἑτέρας αἰτίας χρὴ ἀπολογεῖσθαι χαλεπῆς οὔσης, καὶ οἵας, ὦ βασιλεῦ, μὴ σοὶ μόνον, ἀλλὰ καὶ τῷ Διὶ παρασχεῖν φόβον: φησὶ γὰρ τοὺς ἀνθρώπους θεὸν ἡγεῖσθαί με καὶ δημοσίᾳ τοῦτ' ἐκφέρειν ἐμβεβροντημένους ὑπ' ἐμοῦ: καίτοι καὶ πρὸ τῆς αἰτίας ἐκεῖνα διδάσκειν ἔδει, τί διαλεχθεὶς ἐγώ, τί δ' οὕτω θαυμάσιον εἰπὼν ἢ πράξας ὑπηγαγόμην τοὺς ἀνθρώπους προσεύχεσθαί μοι, οὔτε γάρ, ἐς ὅ τι ἢ ἐξ ὅτου μετέβαλον ἢ μεταβαλεῖ μοι ἡ ψυχή, διελέχθην ἐν ̔́Ελλησι, καίτοι γιγνώσκων, οὔτε δόξας περὶ ἐμαυτοῦ τοιαύτας ἀπέστειλα, οὔτ' ἐς λόγια καὶ χρησμῶν ᾠδὰς ἐξῆλθον, οἷα τῶν θεοκλυτούντων φορά, οὐδ' οἶδα πόλιν οὐδεμίαν, ἐν ᾗ ἔδοξε ξυνιόντας ̓Απολλωνίῳ θύειν. καίτοι πολλοῦ ἄξιος ἑκάστοις ἐγενόμην, ὁπόσα ἐδέοντό μου, ἐδέοντο δὲ τοιαῦτα: μὴ νοσεῖν οἱ νοσοῦντες, ὁσιώτεροι μύειν ὁσιώτεροι θύειν ὕβριν ἐκτετμῆσθαι νόμους ἐρρῶσθαι. μισθὸς δ' ἐμοὶ μὲν τούτων ὑπῆρχε τὸ βελτίους αὐτοὺς αὑτῶν φαίνεσθαι, σοὶ δὲ ἐχαριζόμην ταῦτα: ὥσπερ γὰρ οἱ τῶν βοῶν ἐπιστάται τὸ μὴ ἀτακτεῖν αὐτὰς χαρίζονται τοῖς κεκτημένοις τὰς βοῦς καὶ οἱ τῶν ποιμνίων ἐπιμεληταὶ πιαίνουσιν αὐτὰ ἐς τὸ τῶν πεπαμένων κέρδος νόσους τε ἀφαιροῦσι μελιττῶν οἱ νομεῖς αὐτῶν, ὡς μὴ ἀπόλοιτο τῷ δεσπότῃ τὸ σμῆνος, οὕτω που καὶ ἐγὼ τὰ πολιτικὰ παύων ἐλαττώματα σοὶ διωρθούμην τὰς πόλεις, ὥστ' εἰ καὶ θεὸν ἡγοῦντό με, σοὶ κέρδος ἡ ἀπάτη εἶχε, ξὺν προθυμίᾳ γάρ που ἠκροῶντό μου, δεδιότες πράττειν, ἃ μὴ δοκεῖ θεῷ. ἀλλ' οὐχὶ τοῦτο ᾤοντο, ὅτι δ' ἐστί τις ἀνθρώπῳ πρὸς θεὸν ξυγγένεια, δι' ἣν μόνον ζῴων θεοὺς οἶδε, φιλοσοφεῖ δὲ καὶ ὑπὲρ τῆς ἑαυτοῦ φύσεως καὶ ὅπη μετέχει τοῦ θείου. φησὶ μὲν οὖν καὶ τὸ εἶδος αὐτὸ θεῷ ἐοικέναι, ὡς ἀγαλματοποιία ἑρμηνεύει καὶ χρώματα, τάς τε ἀρετὰς θεόθεν ἥκειν ἐπ' αὐτὸν πέπεισται καὶ τοὺς μετέχοντας αὐτῶν ἀγχιθέους τε εἶναι καὶ θείους. διδασκάλους δὲ τῆς διανοίας ταύτης μὴ ̓Αθηναίους καλῶμεν, ἐπειδὴ τοὺς δικαίους καὶ τοὺς ̓Ολυμπίους καὶ τὰς τοιάσδε ἐπωνυμίας πρῶτοι ἔθεντο, θειοτέρας, ὡς τὸ εἰκός, οὔσας ἢ ἐπ' ἀνθρώπῳ κεῖσθαι, ἀλλὰ τὸν ̓Απόλλω τὸν ἐν τῇ Πυθοῖ: ἀφίκετο μὲν γὰρ ἐς τὸ ἱερὸν αὐτοῦ Λυκοῦργος ὁ ἐκ τῆς Σπάρτης ἄρτι γεγραμμένων αὐτῷ τῶν νόμων, οἷς ἡ Λακεδαίμων τέτακται, προσειπὼν δ' αὐτὸν ὁ ̓Απόλλων βασανίζει τὴν περὶ αὐτοῦ δόξαν, ἐν ἀρχῇ τοῦ χρησμοῦ φάσκων ἀπορεῖν, πότερα χρὴ θεὸν ἢ ἄνθρωπον καλεῖν, προϊὼν δὲ ἀποφαίνεται καὶ ψηφίζεται τὴν ἐπωνυμίαν ταύτην, ὡς ἀνδρὶ ἀγαθῷ. καὶ οὐδεὶς ἐπὶ τὸν Λυκοῦργον ἀγὼν ̔ἧκεν' ἢ κίνδυνος ἐκ τούτων παρὰ Λακεδαιμονίοις, ὡς ἀθανατίζοντα, ἐπεὶ μὴ ἐπέπληξε τῷ Πυθίῳ προσρηθεὶς τούτοις, ἀλλὰ ξυνετίθεντο τῷ μαντείῳ, πεπεισμένοι δήπου καὶ πρὸ τοῦ χρησμοῦ ταῦτα. τὰ δὲ ̓Ινδῶν καὶ Αἰγυπτίων ταῦτα: ̓Ινδοὺς Αἰγύπτιοι τὰ μὲν ἄλλα συκοφαντοῦσι καὶ διαβάλλουσιν αὐτῶν τὰς ἐπὶ τοῖς πράγμασι δόξας, τὸν δὲ λόγον, ὃς ἐς τὸν δημιουργὸν τῶν ὅλων εἴρηται, οὕτω τι ἐπαινοῦσιν, ὡς καὶ ἑτέρους διδάξασθαι ̓Ινδῶν ὄντα. ὁ λόγος δὲ τῆς μὲν τῶν ὅλων γενέσεώς τε καὶ οὐσίας θεὸν δημιουργὸν οἶδε, τοῦ δὲ ἐνθυμηθῆναι ταῦτα αἴτιον τὸ ἀγαθὸν εἶναι αὐτόν: ἐπεὶ τοίνυν ξυγγενῆ ταῦτα, ἔχομαι τοῦ λόγου καὶ φημὶ τοὺς ἀγαθοὺς τῶν ἀνθρώπων θεοῦ τι ἔχειν. κόσμος δὲ ὁ μὲν ἐπὶ θεῷ δημιουργῷ κείμενος τὰ ἐν οὐρανῷ νομιζέσθω καὶ τὰ ἐν θαλάττῃ καὶ γῇ πάντα, ὧν μετουσία ἴση ἀνθρώποις, πλὴν τύχης. ἔστι δέ τις καὶ ἐπ' ἀνδρὶ ἀγαθῷ κόσμος οὐχ ὑπερβάλλων τὰ σοφίας μέτρα, ὅν που καὶ αὐτός, ὦ βασιλεῦ, φήσεις ἀνδρὸς δεῖσθαι θεῷ εἰκασμένου: καὶ τί τὸ σχῆμα τοῦ κόσμου τοῦδε; αἱ ψυχαὶ ἀτακτοῦσαι μανικώτερον ἅπτονται παντὸς σχήματος, καὶ ἕωλοι μὲν αὐταῖς νόμοι, σωφροσύνη δ' οὐδαμοῦ, θεῶν δὲ τιμαὶ ἄτιμοι, λαλιᾶς δ' ἐρῶσι καὶ τρυφῆς, ἐξ ὧν ἀργία φύεται πονηρὰ ξύμβουλος ἔργου παντός. αἱ δὲ μεθύουσαι ψυχαὶ πηδῶσι μὲν ἐπὶ πολλά, τὸ δὲ σκίρτημα τοῦτο ἴσχει οὐδέν, οὐδ' εἰ πάντα πίνοιεν, ὁπόσα, ὥσπερ ὁ μανδραγόρας, ὑπνηλὰ ἐνομίσθη. ἀλλὰ δεῖ ἀνδρός, ὃς ἐπιμελήσεται τοῦ περὶ αὐτὰς κόσμου, θεὸς ὑπὸ σοφίας ἥκων. οὑτοσὶ γὰρ ἀπόχρη αὐτὰς ἐρώτων τε ἀπάγειν, ἐφ' οὓς ἀγριώτερον τῆς ξυνήθους ὁμιλίας ἐκφέρονται, καὶ φιλοχρηματίας, δι' ἣν οὔπω πᾶν ἔχειν φασίν, ἐπεὶ μὴ καὶ τὸ στόμα ὑπέχουσιν ἐπιρρέοντι τῷ πλούτῳ. φόνων γὰρ ἀνασχεῖν μὲν αὐτὰς μὴ προσάπτεσθαι οὐκ ἀδύνατον ἴσως ἀνδρὶ τοιούτῳ, ἀπονῖψαι δὲ οὔτε ἐμοὶ δυνατὸν οὔτε τῷ πάντων δημιουργῷ θεῷ: ἔστω, βασιλεῦ, κατηγορία καὶ ὑπὲρ τῆς ̓Εφέσου, ἐπειδὴ ἐσώθη, καὶ κρινέτω με ὁ Αἰγύπτιος, ὡς ἔστι πρόσφορον τῇ γραφῇ. ἔστι γὰρ δήπου ἡ κατηγορία τοιαύτη: περὶ Σκύθας ἢ Κελτούς, οἳ ποταμὸν ̓́Ιστρον ἢ ̔Ρῆνον οἰκοῦσι, πόλις ᾤκισται μείων οὐδὲν ̓Εφέσου τῆς ἐν ̓Ιωνίᾳ: ταύτην ὁρμητήριον βαρβάρων οὖσαν, οἳ μὴ ἀκροῶνταί σου, λοιμὸς μέν τις ἀπολεῖν ἔμελλεν, ̓Απολλώνιος δὲ ἰάσατο. ἔστι μὲν γάρ τις καὶ πρὸς ταῦτα ἀπολογία σοφῷ ἀνδρί, ἢν ὁ βασιλεὺς τὸ ἀντίξοον ὅπλοις, ἀλλὰ μὴ νόσοις αἱρεῖν βούληται, μὴ γὰρ ἐξαλειφθείη πόλις μηδεμία, μήτε σοί, βασιλεῦ, μήτε ἐμοί, μήτε ἴδοιμι πρὸς ἱεροῖς νόσον, δι' ἣν οἱ νοσοῦντες ἐν αὐτοῖς κείσονται. ἀλλὰ μὴ ἔστω ἐν σπουδῇ τὰ βαρβάρων, μηδὲ τάττωμεν αὐτοὺς ἐς τὸ ὑγιαῖνον πολεμιωτάτους ὄντας καὶ οὐκ ἐνσπόνδους τῷ περὶ ἡμᾶς γένει. τὴν δὲ ̓́Εφεσον τίς ἀφαιρήσεται τὸ σώζεσθαι βεβλημένην μὲν τὰς ἀρχὰς τοῦ γένους ἐκ τῆς καθαρωτάτης ̓Ατθίδος, ἐπιδεδωκυῖαν δὲ παρὰ πάσας, ὁπόσαι ̓Ιωνικαί τε καὶ Λύδιοι, προβεβηκυῖαν δὲ ἐπὶ τὴν θάλατταν διὰ τὸ ὑπερήκειν τῆς γῆς, ἐφ' ἧς ᾠκίσθη, μεστὴν δὲ φροντισμάτων οὖσαν φιλοσόφων τε καὶ ῥητορικῶν, ὑφ' ὧν ἡ πόλις οὐχ ἵππῳ, μυριάσι δὲ ἀνθρώπων ἰσχύει, σοφίαν ἐπαινοῦσα; τίς δ' ἂν σοφὸς ἐκλιπεῖν σοι δοκεῖ τὸν ὑπὲρ πόλεως τοιαύτης ἀγῶνα ἐνθυμηθεὶς μὲν Δημόκριτον ἐλευθερώσαντα λοιμοῦ ποτε ̓Αβδηρίτας, ἐννοήσας δὲ Σοφοκλέα τὸν ̓Αθηναῖον, ὃς λέγεται καὶ ἀνέμους θέλξαι τῆς ὥρας πέρα πνεύσαντας, ἀκηκοὼς δὲ τὰ ̓Εμπεδοκλέους, ὃς νεφέλης ἀνέσχε φορὰν ἐπ' ̓Ακραγαντίνους ῥαγείσης; ἐπικόπτει με ὁ κατήγορος: ἀκούεις γάρ που καὶ σύ, ὦ βασιλεῦ, καί φησιν, οὐκ ἐπειδὴ σωτηρίας αἴτιος ̓Εφεσίοις ἐγενόμην, γράφεσθαί με, ἀλλ' ἐπειδὴ προεῖπον ἐμπεσεῖσθαί σφισι τὴν νόσον, τουτὶ γὰρ ὑπὲρ σοφίαν εἶναι καὶ τερατῶδες, τῆς δ' ἐπὶ τοσόνδε ἀληθείας οὐκ ἂν ἐφικέσθαι με, εἰ μὴ γόης τε ἦν καὶ ἀπόρρητος. τί οὖν ἐνταῦθα ἐρεῖ Σωκράτης ὑπὲρ ὧν ἔφασκε τοῦ δαιμονίου μανθάνειν; τί δὲ Θαλῆς τε καὶ ̓Αναξαγόρας, τὼ ̓́Ιωνε, ὁ μὲν τὴν εὐφορίαν τὴν τῶν ἐλαιῶν, ὁ δὲ πολλὰ τῶν οὐρανίων παθῶν προειπόντε; ἦ γοητεύοντε προειπεῖν ταῦτα; καὶ μὴν καὶ ὑπήχθησαν οὗτοι δικαστηρίοις ἐφ' ἑτέραις αἰτίαις, καὶ οὐδαμοῦ τῶν αἰτιῶν εἴρηται γόητας εἶναι σφᾶς, ἐπειδὴ προγιγνώσκουσι. καταγέλαστον γὰρ τοῦτο ἐδόκει καὶ οὐδ' ἐν Θετταλίᾳ πιθανὸν κατ' ἀνδρῶν λέγεσθαι σοφῶν, οὗ τὰ γύναια κακῶς ἤκουεν ἐπὶ τῇ τῆς σελήνης ἕλξει. πόθεν οὖν τοῦ περὶ τὴν ̓́Εφεσον πάθους ᾐσθόμην; ἤκουσας μὲν καὶ τοῦ κατηγόρου εἰπόντος, ὅτι μὴ κατὰ τοὺς ἄλλους διαιτῶμαι, κἀμοὶ δὲ ὑπὲρ τῶν ἐμαυτοῦ σιτίων, ὡς λεπτὰ καὶ ἡδίω τῆς ἑτέρων συβάριδος, ἐν ἀρχῇ εἴρηται: τοῦτό μοι, ὦ βασιλεῦ, τὰς αἰσθήσεις ἐν αἰθρίᾳ τινὶ ἀπορρήτῳ φυλάττει κοὐκ ἐᾷ θολερὸν περὶ αὐτὰς οὐδὲν εἶναι, διορᾶν τε, ὥσπερ ἐν κατόπτρου αὐγῇ, πάντα γιγνόμενά τε καὶ ἐσόμενα. οὐ γὰρ περιμενεῖ γε ὁ σοφὸς τὴν γῆν ἀναθυμιῶσαν ἢ τὸν ἀέρα διεφθορότα, ἢν τὸ δεινὸν ἄνωθεν ῥέῃ, ἀλλὰ ξυνήσει αὐτῶν καὶ ἐπὶ θύραις ὄντων ὕστερον μὲν ἢ οἱ θεοί, θᾶττον δὲ ἢ οἱ πολλοί, θεοὶ μὲν γὰρ μελλόντων, ἄνθρωποι δὲ γιγνομένων, σοφοὶ δὲ προσιόντων αἰσθάνονται. λοιμῶν δ' αἰτίας ἰδίᾳ, βασιλεῦ, ἐρώτα, σοφώτεραι γὰρ ἢ ἐς τοὺς πολλοὺς λέγεσθαι: ἆρ' οὖν τὸ οὕτως διαιτᾶσθαι λεπτότητα μόνον ἐργάζεται τῶν αἰσθήσεων ἢ ἰσχὺν ἐπὶ τὰ μέγιστά τε καὶ θαυμασιώτατα; θεωρεῖν δ' ἔξεστιν, ὃ λέγω, καὶ ἀπ' ἄλλων μέν, οὐχ ἥκιστα δὲ κἀκ τῶν ἐν ̓Εφέσῳ περὶ τὴν νόσον ἐκείνην πραχθέντων: τὸ γὰρ τοῦ λοιμοῦ εἶδος, πτωχῷ δὲ γέροντι εἴκαστο, καὶ εἶδον καὶ ἰδὼν εἷλον, οὐ παύσας νόσον, ἀλλ' ἐξελών, ὅτῳ δ' εὐξάμενος, δηλοῖ τὸ ἱερόν, ὃ ἐν ̓Εφέσῳ ὑπὲρ τούτου ἱδρυσάμην, ̔Ηρακλέους μὲν γὰρ ̓Αποτροπαίου ἐστί, ξυνεργὸν δ' αὐτὸν εἱλόμην, ἐπειδὴ σοφός τε καὶ ἀνδρεῖος ὢν ἐκάθηρέ ποτε λοιμοῦ τὴν ̓͂Ηλιν τὰς ἀναθυμιάσεις ἀποκλύσας, ἃς παρεῖχεν ἡ γῆ κατ' Αὐγέαν τυραννεύοντα. τίς ἂν οὖν σοι, βασιλεῦ, δοκεῖ φιλοτιμούμενος γόης φαίνεσθαι θεῷ ἀναθεῖναι, ὃ αὐτὸς εἴργαστο; τίνας δ' ἂν κτήσασθαι θαυμαστὰς τῆς τέχνης θεῷ παρεὶς τὸ θαυμάζεσθαι; τίς δ' ἂν ̔Ηρακλεῖ εὔξασθαι γόης ὤν; τὰ γὰρ τοιαῦτα οἱ κακοδαίμονες βόθροις ἀνατιθέασι καὶ χθονίοις θεοῖς, ὧν τὸν ̔Ηρακλέα ἀποτακτέον, καθαρὸς γὰρ καὶ τοῖς ἀνθρώποις εὔνους. ηὐξάμην αὐτῷ καὶ ἐν Πελοποννήσῳ ποτέ, λαμίας γάρ τι φάσμα κἀκεῖ περὶ τὴν Κόρινθον ἤλυε σιτούμενον τῶν νέων τοὺς καλούς, καὶ ξυνήρατό μοι τοῦ ἀγῶνος οὐ θαυμασίων δεηθεὶς δώρων, ἀλλὰ μελιττούτης καὶ λιβανωτοῦ καὶ τοῦ ὑπὲρ σωτηρίας τι ἀνθρώπων ἐργάσασθαι, τουτὶ γὰρ καὶ κατὰ τὸν Εὐρυσθέα μισθὸν τῶν ἄθλων ἡγεῖτο. μὴ ἄχθου, βασιλεῦ, τὰ ̔Ηρακλέους ἀκούων: ἔμελε γὰρ αὐτοῦ τῇ ̓Αθηνᾷ, ἐπειδὴ χρηστὸς καὶ σωτήριος τοῖς ἀνθρώποις. ἀλλ' ἐπεὶ κελεύεις με ὑπὲρ τῆς θυσίας ἀπολογεῖσθαι, τουτὶ γὰρ καὶ τῇ χειρὶ ἐνδείκνυσαι, ἄκουε ἀπολογίας ἀληθοῦς: ἐγὼ γὰρ πάνθ' ὑπὲρ σωτηρίας τῶν ἀνθρώπων πράττων οὔπω ὑπὲρ αὐτῶν ἔθυσα, οὐδ' ἂν θύσαιμι οὐδέν, οὐδ' ἂν θίγοιμι ἱερῶν, ἐν οἷς αἷμα, οὐδ' ἂν εὐξαίμην ἐς μάχαιραν βλέπων ἢ θυσίαν, ἥν φησιν. οὐ Σκύθην με, ὦ βασιλεῦ, ᾕρηκας, οὐδ' ἐκ τῆς ἀμίκτου ποθέν, οὐδ' ἐπέμιξά πω Μασσαγέταις ἢ Ταύροις, ὡς κἀκείνους ἂν τοῦ τῆς θυσίας ἔθους μετέβαλον: ἀνοίας δ' ἂν ποῖ ἤλαυνον, ἵνα πλεῖστα μὲν ὑπὲρ μαντικῆς διαλεγόμενος καὶ ὅπη ἔρρωται ἢ μή, ἄριστα δ' ἀνθρώπων ᾐσθημένος, ὅτι τὰς αὑτῶν βουλὰς οἱ θεοὶ τοῖς ὁσίοις τε καὶ σοφοῖς ἀνδράσι καὶ μὴ μαντευομένοις φαίνουσι, μιαιφονίας ἅπτωμαι καὶ σπλάγχνων ἀθύτων ἐμοὶ καὶ ἀκαλλιερήτων; ἐφ' οἷς ἀπέλιπεν ἄν με καὶ ἡ τοῦ δαιμονίου ὀμφὴ μὴ καθαρὸν ὄντα. καὶ μὴν εἴ τις ἀφελὼν τὸ τῆς θυσίας μύσος ἐξετάζοι τὸν κατήγορον πρὸς ἃ μικρῷ πρόσθεν εἴρηκεν, ἀπαλλάττει με τῆς αἰτίας αὐτός, ὃν γάρ φησι προειπεῖν ̓Εφεσίοις τὴν νόσον θυσίας οὐδεμιᾶς δεηθέντα, τί σφαγίων ἐδεήθην ἂν ἐφ' ἃ καὶ μὴ θυσαμένῳ παρῆν εἰδέναι; μαντικῆς δὲ τί ἐδεόμην ὑπὲρ ὧν αὐτός τε ἐπεπείσμην καὶ ἕτερος; εἰ γὰρ ὑπὲρ Νερούα καὶ τῶν ἀμφ' αὐτὸν κρίνομαι, λέξω πάλιν, ἃ καὶ πρώην εἶπον, ἡνίκα ᾐτιῶ ταῦτα: Νερούαν γὰρ ἄξιον μὲν ἀρχῆς ἡγοῦμαι πάσης καὶ λόγου παντὸς ἐπ' εὐφημίαν ἥκοντος, ἀγωνιστὴν δὲ φροντίδων οὐ χρηστόν, καταλέλυται γὰρ τὸ σῶμα ὑπὸ τῆς νόσου, δι' ἣν καὶ ἡ γνώμη μεστὴ ἄσης καὶ οὐδὲ τὰ οἴκοι ἱκανή: σὲ γοῦν ἐπαινεῖ μὲν σώματος, ἐπαινεῖ δὲ γνώμης, εἰκὸς μὲν οἶμαί τι πράττων, προθυμοτέρα γὰρ ὄντως ἡ ἀνθρωπεία φύσις ἐπαινεῖν, ἃ μὴ αὐτὴ ἔρρωται. πέπονθε δέ τι καὶ πρὸς ἐμὲ χρηστὸν Νερούας, καὶ οὔτε γελάσαντά πω αὐτὸν ἐπ' ἐμοῦ οἶδα οὔτε εὐηθισάμενόν τι τῶν εἰωθότων ἐν φίλοις, ἀλλ' ὥσπερ τὰ μειράκια πρὸς τοὺς πατέρας τε καὶ διδασκάλους τοὺς αὑτῶν, εὐλαβῶς μὲν φθέγγεται τὸ ἐπ' ἐμοῦ πᾶν, ἐρυθριᾷ δὲ ἔτι, εἰδὼς δὲ τὸ ἐπιεικὲς ἐπαινοῦντά με οὕτω τι ἄγαν ἐπιτηδεύει αὐτό, ὡς κἀμοὶ ταπεινότερος τοῦ μετρίου φαίνεσθαι. πῶς οὖν πιθανὸν ἡγήσαιτο ἄν τις ἀρχῆς ἐπιθυμῆσαι Νερούαν ἀγαπῶντα, εἰ τῆς ἑαυτοῦ οἰκίας ἄρξοι, ἢ ὑπὲρ μεγάλων διαλέγεσθαί μοι τὸν μηδ' ὑπὲρ μικρῶν τεθαρρηκότα, ἢ ξυνάπτειν ἐμοὶ γνώμην ὑπὲρ ὧν μηδὲ πρὸς ἄλλον, εἰ τοὐμὸν ἐνεθυμήθη, ξυνῆψεν; ἢ πῶς ἔτ' ἐγὼ σοφὸς γνώμην ἑρμηνεύειν ἀνδρὸς μαντικῇ μὲν πιστεύων, ἀπιστῶν δὲ σοφίᾳ; τὸν δὲ ̓́Ορφιτον καὶ τὸν ̔Ροῦφον, τοὺς δικαίους μὲν καὶ σώφρονας, νωθροὺς δὲ ἄνδρας, ὡς εὖ οἶδα, εἰ μὲν ὡς τυραννησείοντας διαβεβλῆσθαί φασιν, οὐκ οἶδ' εἴτε τούτων πλέον διαμαρτάνουσιν, εἴτε Νερούα, εἰ δ' ὡς ξυμβούλω γεγονότε, πιθανώτερος ἀρχῇ ἐπιθέσθαι Νερούας, ἢ οἵδε ξυμβουλεῦσαι; ἀλλὰ μὴν τόν γε ὑπὲρ τούτων κρίνοντα κἀκεῖνα εἰκὸς ἦν ἐνθυμεῖσθαι, τί ἐβούλετό μοι τὸ ξυλλαμβάνειν τοῖς ἐπὶ νεώτερα ἥκουσι: χρήματα μὲν γὰρ οὔ φησι παρ' αὐτῶν γεγενῆσθαί μοι, οὐδὲ δώροις ἐπαρθέντα με ταῦτα εἰργάσθαι: σκεψώμεθα δέ, μὴ μεγάλων δεόμενος ἀνεβαλόμην τὰς παρ' αὐτῶν εὐεργεσίας ἐς ὃν ᾤοντο ἄρξειν χρόνον, ἐν ᾧ μεγάλα μὲν ἂν αἰτεῖν ὑπῆρξε, μειζόνων δ' ἀξιοῦσθαι: πῶς οὖν ταῦτα ἔσται δῆλα; ἐνθυμήθητι, βασιλεῦ, σεαυτὸν καὶ τοὺς ἔτι πρὸ σοῦ ἄρχοντας, ἀδελφὸν δήπου τὸν σεαυτοῦ καὶ πατέρα Νέρωνά τε, ἐφ' ὧν ἦρξαν, κατὰ τούτους γὰρ μάλιστα τοὺς βασιλέας βεβίωταί μοι ἐς τὸ φανερόν, τὸν ἄλλον χρόνον ̓Ινδοῖς φοιτῶντι. τούτων δὴ τῶν ὀκτὼ καὶ τριάκοντα ἐτῶν, τοσοῦτον γὰρ τὸ ἐς σὲ μῆκος, οὔτε ἐπὶ θύρας βασιλείους ἐφοίτησα πλὴν ἐν Αἰγύπτῳ τοῦ σοῦ πατρός, ἐπεὶ μήτε βασιλεύς πω ἐτύγχανεν ὢν ὡμολόγει τε δι' ἐμὲ ἥκειν, οὔτε ἀνελεύθερόν τι διελέχθην βασιλεῦσιν ἢ ὑπὲρ βασιλέων δήμοις οὔτ' ἐπιστολαῖς ἐλαμπρυνάμην ἢ γραφόντων ἐμοὶ βασιλέων ἢ αὐτὸς ἐνδεικνύμενος γράφειν, οὔθ' ὑπὲρ δωρεῶν κολακεύων βασιλέας ἐμαυτοῦ ἀπηνέχθην. εἰ γοῦν ἔροιό με πλουσίους ἐνθυμηθεὶς καὶ πένητας, ποτέρου τῶν ἐθνῶν τούτων ἐμαυτὸν γράφω, τῶν πλουσιωτάτων φήσω, τὸ γὰρ δεῖσθαι μηδενὸς ἐμοὶ Λυδία καὶ τὸ Πακτωλοῦ πᾶν. πῶς οὖν ἢ τὰς παρὰ τῶν οὔπω βασιλέων δωρεὰς ἀνεβαλλόμην ἐς ὃν ἄρξειν αὐτοὺς ᾤμην χρόνον ὁ μηδὲ τὰς παρ' ὑμῶν ἑλόμενος, οἷς βέβαιον ἡγούμην τὸ ἄρχειν, ἢ βασιλειῶν μεταβολὰς ἐπενόουν μηδὲ ταῖς καθεστηκυίαις ἐς τὸ τιμᾶσθαι χρώμενος; καὶ μὴν ὁπόσα γίγνεται φιλοσόφῳ ἀνδρὶ κολακεύοντι τοὺς δυνατούς, δηλοῖ τὰ Εὐφράτου: τούτῳ γὰρ ἐντεῦθεν τί λέγω χρήματα; πηγαὶ μὲν οὖν εἰσι πλούτου, κἀπὶ τῶν τραπεζῶν ἤδη διαλέγεται κάπηλος ὑποκάπηλος τελώνης ὀβολοστάτης πάντα γιγνόμενος τὰ πωλούμενά τε καὶ πωλοῦντα, ἐντετύπωται δ' ἀεὶ ταῖς τῶν δυνατῶν θύραις καὶ προσέστηκεν αὐταῖς πλείω καιρὸν ἢ οἱ θυρωροί, ἀπελήφθη δὲ καὶ ὑπὸ θυρωρῶν πολλάκις, ὥσπερ τῶν κυνῶν οἱ λίχνοι, δραχμὴν δὲ οὐδὲ φιλοσόφῳ ἀνδρὶ προέμενός ποτε ἐπιτειχίζει τὸν ἑαυτοῦ πλοῦτον ἑτέροις, τὸν Αἰγύπτιον τουτονὶ βόσκων χρήμασι καὶ ὀξύνων ἐπ' ἐμὲ γλῶτταν ἀξίαν ἐκτετμῆσθαι. Εὐφράτην μὲν δὴ καταλείπω σοί, σὺ γάρ, ἢν μὴ κόλακας ἐπαινῇς, εὑρήσεις τὸν ἄνθρωπον κακίω ὧν ἑρμηνεύω, τῆς δὲ λοιπῆς ἀπολογίας ἀκροῶ: τίς οὖν αὕτη καὶ ὑπὲρ τίνων; ᾔδετό τις, ὦ βασιλεῦ, παιδὸς ̓Αρκάδος ἐν τῇ κατηγορίᾳ θρῆνος, τετμῆσθαι μὲν αὐτὸν ὑπ' ἐμοῦ νύκτωρ, εἰ δ' ὄναρ φησίν, οὔπω οἶδα, εἶναι δὲ πατέρων τε ἀγαθῶν ὁ παῖς οὗτος καὶ τὸ εἶδος οἷοι ̓Αρκάδων οἱ ἐν αὐχμῷ καλοί. τοῦτόν φασιν ἱκετεύοντά τε καὶ ὀλοφυρόμενον ἀπεσφάχθαι κἀμὲ τὰς χεῖρας ἐς τὸ τοῦ παιδὸς αἷμα βάψαντα θεοῖς ὑπὲρ ἀληθείας εὔχεσθαι. μέχρι τούτων ἐμὲ κρίνουσιν, ὁ δὲ ἐφεξῆς λόγος τῶν θεῶν ἅπτεται, φασὶ γὰρ τοὺς θεοὺς ἀκοῦσαι μὲν ὧδέ μου εὐξαμένου, δοῦναι δὲ ἱερὰ εὔσημα καὶ μὴ ἀποκτεῖναι ἀσεβοῦντα. τὴν μὲν οὖν ἀκρόασιν, ὡς οὐ καθαρά, τί ἄν, ὦ βασιλεῦ, λέγοιμι; ἀλλ' ὑπὲρ ὧν γέ μοι ἀπολογητέα, τίς ὁ ̓Αρκὰς οὗτος; εἰ γὰρ μὴ ἀνώνυμος τὰ πατέρων, μηδ' ἀνδραποδώδης τὸ εἶδος, ὥρα σοι ἐρωτᾶν, τί μὲν ὄνομα τοῖς γειναμένοις αὐτόν, τίνος δὲ οἰκίας οὗτος, τίς δ' ἐθρέψατο αὐτὸν ἐν ̓Αρκαδίᾳ πόλις, τίνων δὲ βωμῶν ἀπαχθεὶς ἐνταῦθα ἐθύετο. οὐ λέγει ταῦτα καίτοι δεινὸς ὢν μὴ ἀληθεύειν. οὐκοῦν ὑπὲρ ἀνδραπόδου κρίνει με. ᾧ γὰρ μήτ' αὐτῷ ὄνομα μήθ' ὧν ἔφυ:, μὴ πόλις μὴ κλῆρός ἐστιν, οὐχί, ὦ θεοί, τοῦτον ἐν ἀνδραπόδοις χρὴ τάττειν; ἀνώνυμα γὰρ πάντα. τίς οὖν ὁ κάπηλος τοῦ ἀνδραπόδου; τίς ὁ πριάμενος αὐτὸ ἐξ ̓Αρκάδων; εἰ γὰρ τὸ γένος τούτων ἐπιτήδειον τῇ σφαττούσῃ μαντικῇ, πολλῶν μὲν χρημάτων εἰκὸς ἐωνῆσθαι τὸν παῖδα, πεπλευκέναι δέ τινα ἐς Πελοπόννησον, ἵν' ἐνθένδε ἡμῖν ἀναχθείη ὁ ̓Αρκάς, ἀνδράποδα μὲν γὰρ Ποντικὰ ἢ Λύδια ἢ ἐκ Φρυγῶν πρίαιτ' ἂν κἀνταῦθά τις, ὧν γε καὶ ἀγέλαις ἐντυχεῖν ἐστιν ἅμα φοιτώσαις δεῦρο, ταυτὶ γὰρ τὰ ἔθνη καὶ ὁπόσα βαρβάρων, πάντα τὸν χρόνον ἑτέρων ἀκροώμενοι οὔπω τὸ δουλεύειν αἰσχρὸν ἡγοῦνται: Φρυξὶ γοῦν ἐπιχώριον καὶ ἀποδίδοσθαι τοὺς αὑτῶν καὶ ἀνδραποδισθέντων μὴ ἐπιστρέφεσθαι, ̔́Ελληνες δὲ ἐλευθερίας ἐρασταὶ ἔτι καὶ οὐδὲ δοῦλον ἀνὴρ ̔́Ελλην πέρα ὅρων ἀποδώσεται, ὅθεν οὐδὲ ἀνδραποδισταῖς οὔτε ἀνδραπόδων καπήλοις ἐς αὐτοὺς παριτητέα, ἐς δὲ ̓Αρκαδίαν καὶ μᾶλλον, πρὸς γὰρ τῷ παρὰ πάντας ἐλευθεριάζειν ̔́Ελληνας δέονται καὶ ὄχλου δούλων. ἔστι δὲ πολυλήιος ̔καὶ ποώδης' ἡ ̓Αρκαδία καὶ ὑλώδης οὐ τὰ μετέωρα μόνον, ἀλλὰ καὶ τὰ ἐν ποσὶ πάντα. δεῖ δὴ αὐτοῖς πολλῶν μὲν γεωργῶν, πολλῶν δὲ αἰπόλων συφορβῶν τε καὶ ποιμένων καὶ βουκόλων τῶν μὲν ἐπὶ βουσί, τῶν δ' ἐφ' ἵπποις, δρυτόμων τε δεῖται πολλῶν ἡ χώρα καὶ τοῦτο ἐκ παίδων γυμνάζονται. εἰ δὲ καὶ μὴ τοιάδε ἦν τὰ τῶν ̓Αρκάδων, ἀλλ' εἶχον, ὥσπερ ἕτεροι, προσαποδίδοσθαι τοὺς αὑτῶν δούλους, τί τῇ θρυλουμένῃ σοφίᾳ ξυνεβάλλετο τὸ ἐξ ̓Αρκαδίας εἶναι τὸν σφαττόμενον; οὐδὲ γὰρ σοφώτατοι τῶν ̔Ελλήνων ̓Αρκάδες, ἵν' ἑτέρου τι ἀνθρώπου πλέον περὶ τὰ λογικὰ τῶν σπλάγχνων φαίνωσιν, ἀλλὰ ἀγροικότατοι ἀνθρώπων εἰσὶ καὶ συώδεις τά τε ἄλλα καὶ τὸ γαστρίζεθαι τῶν δρυῶν. ῥητορικώτερον ἴσως ἀπολελόγημαι τοὐμοῦ τρόπου, τὰ τῶν ̓Αρκάδων ἀφερμηνεύων ἤθη καὶ παριὼν ἐς Πελοπόννησον τῷ λόγῳ. ἡ γὰρ ἐμοὶ προσήκουσα ἀπολογία τίς; οὐκ ἔθυσα οὐ θύω οὐ θιγγάνω αἵματος, οὐδ' εἰ βώμιον αὐτὸ εἴη, Πυθαγόρας τε γὰρ ὧδε ἐγίγνωσκεν οἵ τε ἀπ' αὐτοῦ παραπλησίως, καὶ κατ' Αἴγυπτον δὲ οἱ Γυμνοὶ καὶ ̓Ινδῶν οἱ σοφοί, παρ' ὧν καὶ τοῖς ἀμφὶ Πυθαγόραν αἱ τῆς σοφίας ἀρχαὶ ἐφοίτησαν. κατὰ ταῦτα θύοντες οὐ δοκοῦσιν ἀδικεῖν τοῖς θεοῖς, ἀλλὰ γηράσκειν τε αὐτοῖς ξυγχωροῦσιν ἀρτίοις τὰ σώματα καὶ ἀνόσοις, καὶ σοφωτέροις ἀεὶ δοκεῖν μὴ τυραννεύεσθαι μηδενὸς δεῖσθαι. καὶ οὐκ ἀπεικός, οἶμαι, ἀγαθῶν δεῖσθαι σφᾶς ὑπὲρ καθαρῶν θυμάτων. δοκῶ γάρ μοι καὶ τοὺς θεοὺς τὸν αὐτὸν ἐμοὶ νοῦν ὑπὲρ θυσιῶν ἔχοντας τὰ λιβανοφόρα τῆς γῆς ἐν καθαρῷ τῆς οἰκουμένης ἐκφυτεύειν, ἵν' ἀπ' αὐτῶν θύοιμεν μὴ σιδηροφοροῦντες ἐν ἱεροῖς, μηδ' αἷμα ἐς βωμοὺς ῥαίνοντες. ἐγὼ δ', ὡς ἔοικεν, ἐμαυτοῦ καὶ τῶν θεῶν ἐκλαθόμενος ἔθυον τρόπον, ὃν μήτ' αὐτὸς εἴωθα μήτε τις ἀνθρώπων θύοι. ἀπαλλαττέτω με τῆς αἰτίας καὶ ὁ καιρός, ὃν εἴρηκεν ὁ κατήγορος: τὴν γὰρ ἡμέραν ἐκείνην, ἐν ᾗ ταῦτα εἰργάσθαι μοί φησιν, εἰ μὲν ἐγενόμην ἐν ἀγρῷ, ἔθυσα, εἰ δὲ ἔθυσα, καὶ ἔφαγον. εἶτά με, ὦ βασιλεῦ, θαμινὰ ἐρωτᾷς, εἰ μὴ ἐπεχωρίαζον τῇ ̔Ρώμῃ τότε; καὶ σύ, βέλτιστε βασιλέων, ἐπεχωρίαζες, ἀλλ' οὐκ ἂν εἴποις θῦσαι τοιαῦτα, καὶ ὁ συκοφάντης, ἀλλ' οὐχ ὁμολογήσει τὰ τῶν ἀνδροφόνων πράττειν, εἰ κατὰ τὴν ̔Ρώμην διῃτᾶτο, καὶ μυριάδες ἀνθρώπων, ἃς βέλτιον ξενηλατεῖν ἢ ὑπάγειν γραφαῖς, ἐν αἷς τεκμήριον ἀδικημάτων ἔσται τὸ ἐνταῦθα εἶναι. καίτοι τὸ ἐς τὴν ̔Ρώμην ἥκειν καὶ παραιτεῖται τάχα τῆς τοῦ νεώτερα πράττειν δοκεῖν αἰτίας, τὸ γὰρ ἐν πόλει ζῆν, ἐν ᾗ πάντες μὲν ὀφθαλμοί, πᾶσα δὲ ἀκρόασις ὄντων τε καὶ οὐκ ὄντων, οὐ ξυγχωρεῖ νεωτέρων ἅπτεσθαι τοῖς γε μὴ λίαν θανατῶσι, τοὺς δ' εὐλαβεστέρους τε καὶ σώφρονας βραδέως ἄγει καὶ ἐφ' ἃ ἔξεστι. τί οὖν, ὦ συκοφάντα, κατὰ τὴν νύκτα ἐκείνην ἔπραττον; εἰ μὲν ὡς σεαυτὸν ἐρωτᾷς, ἐπειδὴ καὶ σὺ ἐρωτᾶν ἥκεις, ἀγῶνας ἡτοίμαζον καὶ κατηγορίας ἐπ' ἄνδρας χρηστοὺς καὶ ἀπολέσαι τοὺς οὐκ ἀδικοῦντας καὶ πεῖσαι τὸν βασιλέα μὴ ἀληθῆ λέγων, ἵν' ἐγὼ μὲν εὐδοκιμοίην, μιαίνοιτο δὲ οὗτος, εἰ δ' ὡς φιλοσόφου πυνθάνῃ, τὸν Δημοκρίτου ἐπῄνουν γέλωτα, ὃν ἐς πάντα τὰ τῶν ἀνθρώπων γελᾷ, εἰ δ' ὡς ἐμοῦ, Φιλίσκος ὁ Μηλιεὺς ἐτῶν ξυμφιλοσοφήσας ἐμοὶ τεττάρων ἐνόσει τότε, καὶ παρ' αὐτῷ ἀπεκάθευδον οὕτω διακειμένῳ χαλεπῶς, ὡς καὶ ἀποθανεῖν ὑπὸ τῆς νόσου. καίτοι πολλὰς ἂν ηὐξάμην ἴυγγας ὑπὲρ τῆς ἐκείνου ψυχῆς γενέσθαι μοι, καί, νὴ Δί', εἴ τινες ̓Ορφέως εἰσὶν ὑπὲρ τῶν ἀποθανόντων μελῳδίαι, μηδ' ἐκείνας ἀγνοῆσαι, καὶ γὰρ ἄν μοι δοκῶ καὶ ὑπὸ τὴν γῆν πορευθῆναι δἰ αὐτόν, εἰ ἐφικτὰ ἦν ταῦτα: οὕτω με ἀνήρτητο πᾶσιν οἷς φιλοσόφως τε καὶ κατὰ τὸν ἐμὸν νοῦν ἔπραττε. ταῦτ' ἔστι μέν σοι, βασιλεῦ, καὶ Τελεσίνου ἀκοῦσαι τοῦ ὑπάτου, παρῆν γὰρ κἀκεῖνος τῷ Μηλιεῖ, θεραπεύων αὐτὸν νύκτωρ, ὁπόσα ἐγώ. εἰ δὲ Τελεσίνῳ ἀπιστεῖς, ἐπειδὴ τῶν φιλοσοφούντων ἐστί, καλῶ τοὺς ἰατροὺς μάρτυρας, εἰσὶ δ' οὗτοι Σέλευκός τε ὁ ἐκ Κυζίκου καὶ Στρατοκλῆς ὁ Σιδώνιος: τούτους ἐρώτα, εἰ ἀληθῆ λέγω: καὶ μαθηταὶ δ' αὐτοῖς ὑπὲρ τοὺς τριάκοντα εἵποντο, τῶν αὐτῶν δήπου μάρτυρες, τὸ γὰρ προκαλεῖσθαι δεῦρο τοὺς τῷ Φιλίσκῳ προσήκοντας ἀναβολὰς ἴσως ἡγήσῃ τῆς δίκης, ἐπειδὴ αὐτίκα τῆς ̔Ρώμης ἀπῆραν ἐς τὰ Μηλιέων ἤθη κατὰ ὁσίαν τοῦ νεκροῦ. ἴτε, ὦ μάρτυρες, καὶ γὰρ δὴ καὶ παρήγγελται ὑμῖν ὑπὲρ τούτου: ΜΑΡΤΥΡΕ*ς. παρ' ὅσον μὲν τοίνυν τῆς ἀληθείας ἡ γραφὴ ξυνετέθη, δηλοῖ σαφῶς ἡ μαρτυρία τῶν ἀνδρῶν, οὐ γὰρ ἐν προαστείοις, ἀλλ' ἐν ἄστει, οὐκ ἔξω τείχους, ἀλλ' ἐπ' οἰκίας, οὐδὲ παρὰ Νερούᾳ, παρὰ Φιλίσκῳ δέ, οὐδὲ ἀποσφάττων, ἀλλ' ὑπὲρ ψυχῆς εὐχόμενος, οὐδ' ὑπὲρ βασιλείας, ἀλλ' ὑπὲρ φιλοσοφίας, οὐδ' ἀντὶ σοῦ χειροτονῶν νεώτερον, ἀλλ' ἄνδρα σώζων ἐμαυτῷ ὅμοιον. τί οὖν ὁ ̓Αρκὰς ἐνταῦθα; τί δ' οἱ τῶν σφαγίων μῦθοι; τί δὲ τὸ τὰ τοιαῦτα πείθειν; ἔσται γάρ ποτε καὶ ὃ μὴ γέγονεν, ἂν ὡς γεγονὸς κριθῇ: τὸ δ' ἀπίθανον τῆς θυσίας, ὦ βασιλεῦ, ποῖ τάξεις; ἐγένοντο μὲν γὰρ καὶ πρότερον σφαγίων μάντεις ἀγαθοὶ τὴν τέχνην καὶ οἷοι ὀνομάσαι, Μεγιστίας ἐξ ̓Ακαρνανίας, ̓Αρίστανδρος ἐκ Λυκίας, ̓Αμπρακία δὲ Σιλανὸν ἤνεγκε, καὶ ἐθύοντο ὁ μὲν ̓Ακαρνὰν Λεωνίδᾳ βασιλεῖ Σπάρτης, ὁ δὲ Λύκιος ̓Αλεξάνδρῳ τῷ Μακεδόνι, Σιλανὸς δὲ Κύρῳ βασιλείας ἐρῶντι, καὶ εἴ τι ἐν ἀνθρώπου σπλάγχνοις ἢ σαφέστερον ἢ σοφώτερον ἢ ἐτυμώτερον ἀπέκειτο, οὐκ ἄπορος ἦν ἡ θυσία, βασιλέων γε προϊσταμένων αὐτῆς, οἷς πολλοὶ μὲν ἦσαν οἰνοχόοι, πολλὰ δ' αἰχμάλωτα, παρανομίαι δ' ἀκίνδυνοι καὶ φόβος οὐδεὶς κατηγορίας, εἴ τι ἔσφαττον: ἀλλ', οἶμαι, παρίστατο τοῖς ἀνδράσιν, ὃ κἀμοὶ νῦν κινδυνεύοντι ὑπὲρ τοιούτων, ὅτι τὰ μὲν ἄλογα τῶν ζῴων εἰκός, ἐπειδὴ ἐν ἀγνοίᾳ τοῦ θανάτου σφάττεται, μὴ θολοῦσθαί τι τῶν σπλάγχνων ὑπὸ ἀξυνεσίας ὧν πείσονται: ἄνθρωπον δὲ ἀεί τι ἐν τῇ ψυχῇ ἔχοντα θανάτου καὶ μήπω ἐφεστηκότος δεῖμα πῶς εἰκὸς παρόντος ἤδη καὶ ἐν ὀφθαλμοῖς ὄντος δεῖξαί τι ἐπὶ τῶν σπλάγχνων μαντικὸν ἢ ὅλως εὔθυτον; ὅτι δὲ ὀρθῶς τε καὶ κατὰ φύσιν στοχάζομαι τούτων, σκόπει, βασιλεῦ, ὧδε: τὸ ἧπαρ, ἐν ᾧ φασι τὸν τῆς αὐτῶν μαντικῆς εἶναι τρίποδα οἱ δεινοὶ ταῦτα, ξύγκειται μὲν οὐ καθαροῦ αἵματος, πᾶν γάρ, ὅ τι ἀκραιφνές, καρδία ἴσχει δι' αἱματηρῶν φλεβῶν ἀποχετεύουσα ἐς πᾶν τὸ σῶμα, χολὴν δ' ἐπὶ ἥπατι κειμένην ὀργὴ μὲν ἀνίστησι, φόβοι δὲ ὑπάγουσιν ἐς τὰ κοῖλα τοῦ ἥπατος. ὑπὸ μὲν δὴ τῶν παροξυνόντων ζέουσα καὶ μηδὲ τῷ ἑαυτῆς ἀγγείῳ φορητὸς οὖσα ὑπτίῳ ἐπιχεῖται τῷ ἥπατι, καθ' ὃ ἐπέχει χολὴ πᾶσα τὰ λεῖά τε καὶ μαντικὰ τοῦ σπλάγχνου, ὑπὸ δὲ τῶν δειματούντων ξυνιζάνουσα ξυνεπισπᾶται καὶ τὸ ἐν τοῖς λείοις φῶς, ὑπονοστεῖ γὰρ τότε καὶ τὸ καθαρὸν τοῦ αἵματος, ὑφ' οὗ σπληνοῦται τὸ ἧπαρ, ὑποτρέχοντος φύσει τὸν περὶ αὐτὸ ὑμένα καὶ τῷ πηλώδει ἐπιπολάζοντος. τί οὖν, ὦ βασιλεῦ, τῆς μιαιφονίας ἔργον, εἰ ἄσημα τὰ ἱερὰ ἔσται; ἄσημα δ' αὐτὰ ἡ ἀνθρωπεία φύσις ἐργάζεται ξυνιεῖσα τοῦ θανάτου καὶ αὐτοὶ οἱ ἀποθνήσκοντες, οἱ μὲν γὰρ εὔψυχοι ξὺν ὀργῇ τελευτῶσιν, οἱ δ' ἀθυμότεροι ξὺν δέει. ἔνθεν ἡ τέχνη παρὰ τοῖς οὐκ ἀνεπιστήμοσι βαρβάροις χιμαίρας μὲν καὶ ἄρνας ἐπαινεῖ σφάττειν, ἐπειδὴ εὐήθη τὰ ζῷα καὶ οὐ πόρρω ἀναισθήτων, ἀλεκτρυόνας δὲ καὶ σῦς καὶ ταύρους, ἐπειδὴ θυμοειδῆ ταῦτα, οὐκ ἀξιοῖ τῶν ἑαυτῆς ἀπορρήτων. ξυνίημι, ὦ βασιλεῦ, παροξύνων τὸν κατήγορον, ἐπειδὴ σοφώτερόν σε ἀκροατὴν εἴργασμαι, καί μοι δοκεῖς καὶ προσέχειν τῷ λόγῳ: εἰ δὲ μὴ σαφῶς τι αὐτοῦ φράζοιμι, ξυγχωρῶ σοι ἐρωτᾶν με. εἴρηταί μοι τὰ πρὸς τὴν τοῦ Αἰγυπτίου γραφήν: ἐπεὶ δ', οἶμαι, χρὴ μηδὲ τὰς Εὐφράτου διαβολὰς ὑπερορᾶσθαι, σύ, ὦ βασιλεῦ, δικάζοις, ὁπότερος ἡμῶν φιλοσοφεῖ μᾶλλον: οὐκοῦν ὁ μὲν ἀγωνίζεται μὴ τἀληθῆ περὶ ἐμοῦ λέγειν, ἐγὼ δ' οὐκ ἀξιῶ, καὶ ὁ μέν σε ἡγεῖται δεσπότην, ἐγὼ δ' ἄρχοντα, καὶ ὁ μὲν ξίφος ἐπ' ἐμέ σοι δίδωσιν, ἐγὼ δὲ λόγον. ἀλλ' ὑπὲρ ὧν γε διαβέβληκεν, οἱ λόγοι εἰσίν, οὓς ἐν ̓Ιωνίᾳ εἶπον, φησὶ δ' αὐτοὺς οὐκ ἐς τὸ σοὶ ξυμφέρον ὑπ' ἐμοῦ εἰρῆσθαι. καίτοι τὰ μὲν λεχθέντα ἦν ὑπὲρ Μοιρῶν καὶ ἀνάγκης, παράδειγμα δ' ἐγίγνετό μοι τοῦ λόγου τὰ τῶν βασιλέων πράγματα, ἐπειδὴ μέγιστα τῶν ἀνθρωπείων δοκεῖ τὰ ὑμέτερα, Μοιρῶν τε ἰσχὺν ἐφιλοσόφουν καὶ τὸ οὕτως ἄτρεπτα εἶναι, ἃ κλώθουσιν, ὡς, εἰ καὶ βασιλείαν τῳ ψηφίσαιντο ἑτέρῳ δὴ ὑπάρχουσαν, ὁ δ' ἀποκτείνειε τοῦτον, ὡς μὴ ἀφαιρεθείη ποτὲ ὑπ' αὐτοῦ τὸ ἄρχειν, κἂν ἀναβιοίη ὁ ἀποθανὼν ὑπὲρ τῶν δοξάντων ταῖς Μοίραις. τὰς γὰρ ὑπερβολὰς τῶν λόγων ἐσαγόμεθα διὰ τοὺς τοῖς πιθανοῖς ἀπειθοῦντας, ὥσπερ ἂν εἰ καὶ τοιόνδε ἔλεγον: ὅτῳ πέπρωται γενέσθαι τεκτονικῷ, οὗτος, κἂν ἀποκοκῇ τὼ χεῖρε, τεκτονικὸς ἔσται, καὶ ὅτῳ νίκην ἐν ̓Ολυμπίᾳ δρόμου ἄρασθαι, οὗτος, οὐδ' εἰ πηρωθείη τὸ σκέλος, ἁμαρτήσεται τῆς νίκης, καὶ ὅτῳ ἔνευσαν Μοῖραι τὸ ἐν τοξείᾳ κράτος, οὗτος, οὐδ' εἰ ἀποβάλοι τὰς ὄψεις, ἐκπεσεῖται τοῦ σκοποῦ τὰ δὲ τῶν βασιλέων ἔλεγον ἐς τοὺς ̓Ακρισίους δήπου ὁρῶν καὶ τοὺς Λαίους ̓Αστυάγη τε τὸν Μῆδον καὶ πολλοὺς ἑτέρους εὖ τίθεσθαι τὰ αὑτῶν ἐν ἀρχῇ δόξαντας, ὧν οἱ μὲν παῖδας, οἱ δὲ ἐκγόνους ἀποκτείνειν οἰηθέντες ἀφῃρέθησαν ὑπ' αὐτῶν τὸ βασιλεύειν ἀναφύντων ἐξ ἀφανοῦς ξὺν τῷ πεπρωμένῳ. καὶ εἰ μὲν ἠγάπων κολακευτικήν, εἶπον ἂν καὶ τὰ σὰ ἐντεθυμῆσθαι, ὅτε ἀπείληψο μὲν ὑπὸ Βιτελίου ἐνταῦθα, κατεπίμπρατο δὲ ὁ νεὼς τοῦ Διὸς περὶ τὰς ὀφρῦς τοῦ ἄστεος, ὁ δ' εὖ κείσεσθαι τὸ ἑαυτοῦ ἔφασκεν, εἰ μὴ διαφύγοις αὐτόν — καίτοι μειράκιον ἱκανῶς ἦσθα καὶ οὔπω οὗτος — ἀλλ' ὅμως, ἐπειδὴ Μοίραις ἐδόκει ἕτερα, ὁ μὲν ἀπώλετο αὐταῖς βουλαῖς, σὺ δὲ τἀκείνου νῦν ἔχεις. ἐπεὶ δ' ἁρμονίᾳ κολακευτικῇ ἄχθομαι, δοκεῖ γάρ μοι τῶν ἐκρύθμων τε καὶ οὐκ εὐφθόγγων εἶναι, τεμνέσθω μοι ἥδε ἡ νευρὰ καὶ μηδὲν ἡγοῦ τῶν σῶν ἐντεθυμῆσθαί με, ἀλλὰ διειλέχθαι μόνα τὰ ὑπὲρ Μοιρῶν καὶ ἀνάγκης, ταυτὶ γάρ φησιν εἰρῆσθαί μοι ἐπὶ σέ. καίτοι τὸν λόγον τοῦτον ἀνέχονται μὲν καὶ οἱ πολλοὶ τῶν θεῶν, οὐκ ἄχθεται δὲ οὐδὲ ὁ Ζεὺς ἀκούων καὶ ταῦτα τῶν ποιητῶν ἐν τοῖς Λυκίοις λόγοις ᾤμοι ἐγών, ὅτε μοι Σαρπηδόνα καὶ τοιαῦτ' ἐς αὐτὸν ᾀδόντων, ἐν οἷς τοῦ υἱέος ἐξίστασθαί φησι ταῖς Μοίραις, λεγόντων τε αὖ ἐν ψυχοστασίᾳ, ὅτι Μίνω τὸν ἀδελφὸν τοῦ Σαρπηδόνος ἀποθανόντα χρυσῷ μὲν σκήπτρῳ ἐτίμησε καὶ δικάζειν ἔταξεν ἐν τῇ τοῦ Αἰδωνέως ἀγορᾷ, Μοιρῶν δ' οὐ παρῃτήσατο. σὺ δ', ὦ βασιλεῦ, τοῦ χάριν ἄχθῃ τῷ λόγῳ, θεῶν καρτερούντων αὐτόν, οἷς πέπηγεν ἀεὶ τὰ πράγματα, καὶ μὴ ἀποκτεινόντων τοὺς ποιητὰς ἐπ' αὐτῷ; προσήκει γὰρ ταῖς Μοίραις ἕπεσθαι καὶ πρὸς τὰς μεταβολὰς τῶν πραγμάτων μὴ χαλεποὺς εἶναι, Σοφοκλεῖ τε μὴ ἀπιστεῖν μόνοις οὐ γίγνεται θεοῖσι γῆρας, οὐδὲ μὴν θανεῖν ποτε, τὰ δ' ἄλλα συγχεῖ πάνθ' ὁ παγκρατὴς χρόνος, ἄριστα δὴ ἀνθρώπων λέγοντι. ἐγκύκλιοι γὰρ αἱ κατ' ἀνθρώπους εὐπραγίαι καὶ ἐφήμερον, ὦ βασιλεῦ, τὸ τοῦ ὄλβου μῆκος: τἀμὰ οὗτος καὶ τὰ τούτου ἕτερος καὶ ὁ δεῖνα τὰ τοῦ δεῖνος ἔχων οὐκ ἔχει. ταῦτ' ἐννοῶν, ὦ βασιλεῦ, παῦε μὲν φυγάς, παῦε δ' αἷμα, καὶ φιλοσοφίᾳ μὲν ὅ τι βούλει χρῶ, ἀπαθὴς γὰρ ἥ γε ἀληθής, δάκρυα δὲ ἀνθρώπων ἀφαίρει, ὡς νῦν γε ἠχὼ μυρία μὲν ἐκ θαλάττης, πολλῷ δὲ πλείων ἐξ ἠπείρων φοιτᾷ θρηνούντων, ὅ τι ἑκάστῳ θρήνου ἄξιον. τὰ δὲ ἐντεῦθεν φυόμενα πλείω ὄντα ἢ ἀριθμεῖσθαι ταῖς τῶν συκοφαντῶν γλώτταις ἀνῆπται διαβαλλόντων σοί τε πάντας καὶ σέ, ὦ βασιλεῦ, πᾶσιν.”

1.5. Now he is said to have been born in a meadow, by which there has now been elaborated for him the sanctuary; and let us not pass by the manner of his birth. For just as the hour of his birth was approaching, his mother was warned in a dream to walk out into the meadow and pluck the flowers; and in due course she came there and her maids attended to the flowers, scattering themselves over the meadow, while she fell asleep lying on the grass. Thereupon the swans who fed in the meadow set up a dance around her as she slept, and lifting their wings, as they are wont to do, cried out aloud all at once, for there was somewhat of a breeze blowing in the meadow. She then leaped up at the sound of their song and bore her child, for any sudden fright is apt to bring on a premature delivery. But the people of the country say that just at the moment of the birth, a thunderbolt seemed about to fall to earth and then rose up into the air and disappeared aloft; and the gods thereby indicated, I think, the great distinction to which the sage was to attain, and hinted in advance how he should transcend all things upon earth and approach the gods, and signified all the things that he would achieve. 3.18. And when he had taken his seat, he said: Ask whatever you like, for you find yourself among people who know everything. Apollonius then asked him whether they knew themselves also, thinking that he, like the Greeks, would regard self-knowledge as a difficult matter. But the other, contrary to Apollonius' expectations, corrected him and said: We know everything, just because we begin by knowing ourselves; for no one of us would be admitted to this philosophy unless he first knew himself. And Apollonius remembered what he had heard Phraotes say, and how he who would become a philosopher must examine himself before he undertakes the task; and he therefore acquiesced in this answer, for he was convinced of its truth in his own case also. He accordingly asked a fresh question, namely, who they considered themselves to be; and the other answered We consider ourselves to be Gods. Apollonius asked afresh: Why? Because, said the other, we are good men. This reply struck Apollonius as so instinct with trained good sense that he subsequently mentioned it to Domitian in his defense of himself. 3.19. HE therefore resumed his questions and said: And what view do you take of the soul? That, replied the other, which Pythagoras imparted to you, and which we imparted to the Egyptians. Would you then say, said Apollonius, that as Pythagoras declared himself to be Euphorbus, so you yourself, before you entered your present body, were one of the Trojans or Achaeans or someone else? And the Indian replied: Those Achaean sailors were the ruin of Troy, and your talking so much about it is the ruin of you Greeks. For you imagine that the campaigners against Troy were the only heroes that ever were, and you forget other heroes both more numerous and more divine, whom your own country and that of the Egyptians and that of the Indians have produced. Since then you have asked me about my earlier incarnation, tell me, whom you regard as the most remarkable of the assailants or defenders of Troy. I, replied Apollonius, regard Achilles, the son of Peleus and Thetis, as such, for he and no other is celebrated by Homer as excelling all the Achaeans in personal beauty and size, and he knows of mighty deeds of his. And he also rates very highly such men as Ajax and Nireus, who were only second to him in beauty and courage, and are celebrated as such in his poems. With him, said the other, O Apollonius, I would have you compare my own ancestor, or rather my ancestral body, for that was the light in which Pythagoras regarded Euphorbus. 3.20. There was then, he said, a time when the Ethiopians, an Indian race, dwelt in this country, and when Ethiopia as yet was not; but Egypt stretched its borders beyond Meroe and the cataracts, and on the one side included in itself the fountains of the Nile, and on the other was only bounded by the mouths of the river. Well, at that time of which I speak, the Ethiopians lived here, and were subject to King Ganges, and the land was sufficient for their sustece, and the gods watched over them; but when they slew this king, neither did the rest of the Indians regard them as pure, nor did the land permit them to remain upon it; for it spoiled the seed which they sowed in it before it came into ear, and it inflicted miscarriages on their women, and it gave a miserable feed to their flocks; and wherever they tried to found a city, it would give way sink down under their feet. Nay more, the ghost of Ganges drove them forward on their path, a haunting terror to their multitude, and it did not quit them until they atoned to earth by sacrificing the murderers who had shed the king's blood with their hands. Now this Ganges it seems, was ten cubits high, and in personal beauty excelled any man the world had yet seen, and he was the son of the river Ganges; and when his own father inundated India, he himself turned the flood into the Red Sea, and effected a reconciliation between his father and the land, with the result that the latter brought forth fruits in abundance for him when living, and also avenged him after death. And since Homer brings Achilles to Troy in Helen's behalf, and relates how he took twelve cities by sea and eleven on land, and how he was carried away by wrath because he had been robbed of a woman by the king, on which occasion, in my opinion, he showed himself merciless and cruel, let us contrast the Indian in similar circumstances. He on the contrary set himself to found sixty cities, which are the most considerable of those hereabouts — and I would like to know who would regard the destruction of cities as a better title to fame than the rebuilding of them — and he also repulsed the Scythians who once invaded this land across the Caucasus. Surely it is better to prove yourself a good man by liberating your country than to bring slavery upon a city, and that too on behalf of a woman who probably was never really carried off against her will. And he had formed an alliance with the king of the country, over which Phraotes now rules, although that other had violated every law and principle of morality by carrying of his wife, he yet did not break his oath, and so stable, he said, was his pledged word, that, in spite of the injury he had suffered, he would not do anything to harm that other. 3.35. And the subject is so vast and so far transcends our mental powers, that I do not know any example adequate to illustrate it; but we will take that of a ship, such as the Egyptians construct for our seas and launch for the exchange of Egyptian goods against Indian wares. For there is an ancient law in regard to the Red Sea, which the king Erythras laid down, when he held sway over that sea, to the effect that the Egyptians should not enter it with a vessel of war, and indeed should employ only a single merchant ship. This regulation obliged the Egyptians to contrive a ship equivalent to several at once of those which other races have; and they ribbed the sides of this ship with bolts such as hold a ship together, and they raised its bulwarks and its mast to a great height, and they constructed several compartments, such as are built upon the timber balks which run athwart a ship, and they set several pilots in this boat and subordinated them to the oldest and wisest of their number, to conduct the voyage; and there were several officers on the prow and excellent and handy sailors to man the sails; and in the crew of this ship there was a detachment of armed men, for it is necessary to equip the ship and protect it against the savages of the Gulf that live on the right hand as you enter it, in case they should ever attack and plunder it on the high seas. Let us apply this imagery to the universe, and regard it in the light of a naval construction; for then you must apportion the first and supreme position to God the begetter of this animal, and subordinate posts to the gods who govern its parts; and we may well assent to the statements of the poets, when they say that there are many gods in heaven and many in the sea, and many in the fountains and streams, and many round about the earth, and that there are some even under the earth. But we shall do well to separate from the universe the region under the earth, if there is one, because the poets represent it as an abode of terror and corruption. 3.36. AS the Indian concluded this discourse, Damis says that he was transported with admiration and applauded loudly; for he could never have thought that a native of India could show such mastery of the Greek tongue, nor even that, supposing he understood that language, he could have used it with so much ease and elegance. And he praises the look and smile of Iarchas, and the inspired air with which he expressed his ideas, admitting that Apollonius, although he had a delivery as graceful as it was free from bombast, nevertheless gained a great deal by contact with this Indian, and he says that whenever he sat down to discuss a theme, as he very often did, he resembled Iarchas. 6.19. Ask, they said, for you know question comes first and argument follows on it. It is about the gods that I would like to ask you a question first, namely, what induced you to impart, as your tradition, to the people of this country forms of the gods that are absurd and grotesque in all but a few cases? In a few cases, do I say? I would rather say that in very few are the gods' images fashioned in a wise and god-like manner, for the mass of your shrines seem to have been erected in honor rather of irrational and ignoble animals than of gods. Thespesion, resenting these remarks, said: And your own images in Greece, how are they fashioned? In the way, he replied, in which it is best and most reverent to construct images of the gods. I suppose you allude, said the other, to the statue of Zeus in Olympia, and to the image of Athena and to that of the Cnidian goddess and to that of the Argive goddess and to other images equally beautiful and full of charm? Not only to these, replied Apollonius, but without exception I maintain, that whereas in other lands statuary has scrupulously observed decency and fitness, you rather make ridicule of the gods than really believe in them. Your artists, then, like Phidias, said the other, and like Praxiteles, went up, I suppose, to heaven and took a copy of the forms of the gods, and then reproduced these by their art or was there any other influence which presided over and guided their molding? There was, said Apollonius, and an influence pregt with wisdom and genius. What was that? said the other, for I do not think you can adduce any except imitation. Imagination, said Apollonius, wrought these works, a wiser and subtler artist by far than imitation; for imitation can only create as its handiwork what it has seen, but imagination equally what it has not seen; for it will conceive of its ideal with reference to the reality, and imitation is often baffled by terror, but imagination by nothing; for it marches undismayed to the goal which it has itself laid down. When you entertain a notion of Zeus you must, I suppose, envisage him along with heaven and seasons and stars, as Phidias in his day endeavoured to do, and if you would fashion an image of Athena you must imagine in your mind armies and cunning, and handicrafts, and how she leapt out of Zeus himself. But if you make a hawk or an owl or a wolf or a dog, and put it in your temples instead of Hermes or Athena or Apollo, your animals and your birds may be esteemed and of much price as likenesses, but the gods will be very much lowered in their dignity. I think, said the other, that you criticize our religion very superficially; for if the Egyptians have any wisdom, they show it by their deep respect and reverence in the representation of the gods, and by the circumstance that they fashion their forms as symbols of a profound inner meaning, so as to enhance their solemnity and august character. Apollonius thereon merely laughed and said: My good friends, you have indeed greatly profited by the wisdom of Egypt and Ethiopia, if your dog and your ibis and your goat seem particularly august and god-like, for this is what I learn from Thespesion the sage.But what is there that is august or awe-inspiring in these images? Is it not likely that perjurers and temple-thieves and all the rabble of low jesters will despise such holy objects rather than dread them; and if they are to be held for the hidden meanings which they convey, surely the gods in Egypt would have met with much greater reverence, if no images of them had ever been set up at all, and if you had planned your theology along other lines wiser and more mysterious. For I imagine you might have built temples for them, and have fixed the altars and laid down rules about what to sacrifice and what not, and when and on what scale, and with what liturgies and rites, without introducing any image at all, but leaving it to those who frequented the temples to imagine the images of the gods; for the mind can more or less delineate and figure them to itself better than can any artist; but you have denied to the gods the privilege of beauty both of the outer eye and of an inner suggestion. Thespesion replied and said: There was a certain Athenian, called Socrates, a foolish old man like ourselves, who thought that the dog and the goose and the plane tree were gods and used to swear by them. He was not foolish, said Apollonius, but a divine and unfeignedly wise man; for he did not swear by these objects on the understanding that they were gods, but to save himself from swearing by the gods. 8.5. TheEmperor approved of this plan of procedure and ordered Apollonius to make his defense according to the informer's advice; however, he dropped out other accusations, as not worth discussion, and confined himself to four questions which he thought were embarrassing and difficult to answer. What induces you, he said, Apollonius, to dress yourself differently from everybody else, and to wear this peculiar and singular garb? Because, said Apollonius, the earth which feeds me also clothes me, and I do not like to bother the poor animals. The emperor next asked the question: Why is it that men call you a god? Because, answered Apollonius, every man that is thought to be good, is honored by the title of god. I have shown in my narrative of India how this tenet passed into our hero's philosophy. The third question related to the plague in Ephesus: What motived, he said, or suggested your prediction to the Ephesians that they would suffer from a plague? I used, he said, O my sovereign, a lighter diet than others, and so I was the first to be sensible of the danger; and if you like, I will enumerate the causes of pestilences. But the Emperor, fearful, I imagine, lest Apollonius should reckon among the causes of such epidemics his own wrong-doing, and his incestuous marriage, and his other misdemeanors, replied: Oh, I do not want any such answers as that. And when he came to the fourth question which related to Nerva and his friends, instead of hurrying straight on to it, he allowed a certain interval to elapse, and after long reflection, and with the air of one who felt dizzy, he put his question in a way which surprised them all; for they expected him to throw off all disguise and blurt out the names of the persons in question without any reserve, complaining loudly and bitterly of the sacrifice; but instead of putting the question in this way, he beat about the bush, and said: Tell me, you went out of your house on a certain day, and you traveled into the country, and sacrificed the boy — I would like to know for whom? And Apollonius as if he were rebuking a child replied: Good words, I beseech you; for I did leave my house, I was in the country; and if this was so, then I offered sacrifice: and if I offered it, then I ate of it. But let these assertions be proved by trustworthy witnesses. Such a reply on the part of the sage aroused louder applause than beseemed the court of an Emperor; and the latter deeming the audience to have borne witness in favor of the accused, and also not a little impressed himself by the answers he had received, for they were both firm and sensible, said: I acquit you of the charges; but you must remain here until we have had a private interview. Thereat Apollonius was much encouraged and said: I thank you indeed, my sovereign, but I would fain tell you that by reason of these miscreants your cities are in ruin, and the islands full of exiles, and the mainland of lamentations, and your armies of cowardice, and the Senate of suspicion. Accord me also, if you will, opportunity to speak; but if not, then send someone to take my body, for my soul you cannot take. Nay, you cannot take even my body,For thou shalt not slay me, since — I tell thee — I am not mortal.And with these words he vanished from the court, which was the best thing he could do under the circumstances, for the Emperor clearly intended not to question him sincerely about the case, but about all sorts of irrelevant matters. For he took great credit to himself for not having put Apollonius to death, nor was the latter anxious to be drawn into such discussions. And he thought that he would best effect his end if he left no one in ignorance of his true nature, but allowed it to be known to all to be such that he had it in him never to be taken prisoner against his own will. Moreover he had no longer any cause for anxiety about his friends; for as the despot had not the courage to ask any questions about them, how could he possibly put them to death with any color of justice upon charges for which no evidence had been presented in court? Such was the account of the proceedings of the trial which I found. 8.6. But inasmuch as he had composed an oration which he would have delivered by the clock in defense of himself, only the tyrant confined him to the questions which I have enumerated, I have determined to publish this oration also. For I am well aware, indeed, that those who highly esteem the style of buffoons will find fault in it, as being less chaste and severe in its style than they consider it should be, and as too bombastic in language and tone. However, when I consider that Apollonius was a sage, it seems to me that he would have unworthily concealed his true character if he had merely studied symmetry of endings, and antithesis, clicking his tongue as if it had been a castanet. For these tricks suit the genius of rhetoricians, though they are not necessary even to them. For forensic art, if it be too obvious, is apt to betray him who resorts to it as anxious to impose upon the judges; whereas if it is well concealed, it is likely to carry off a favorable verdict; for true cleverness consists in concealing from the judges the very cleverness of the pleader. But when a wise man is defending his cause — and I need not say that a wise man will not arraign another for faults which he has the will and strength to rebuke — he requires quite another style than that of the hacks of the law-court; and though his oration must be well-prepared, it must not seem to be so, and it should possess a certain elevation almost amounting to scorn, and he must take care in speaking not to throw himself on the pity of the judges. For how can he appeal to the pity of others who would not condescend to solicit anything? Such an oration will my hero's seem to those who shall diligently study both myself and him; for it was composed by him in the following manner: 8.7. My prince, we are at issue with one another concerning matters of grave moment; for you run such a risk as never autocrat did before you, that namely of being thought to be animated by a wholly unjust hatred of philosophy; while I am exposed to a worse peril than was ever Socrates at Athens, for though the accusers taxed him in their indictment with introducing new beliefs about demons, they never went so far as to call him or think him a demon. Since, however, so grave a peril besets us both, I will not hesitate to tender you the advice of whose excellence I am myself convinced. For since the accuser has plunged us into this struggle, the many have been led to form a false opinion of both myself and of you. They have come to imagine that you will listen only to the counsels of anger, with the result that you will even put me to death, whatever death means, and that I in turn shall try to evade this tribunal in some of the ways there are — and they were, my prince, myriad — of escaping from it. Though rumors have reached my ears, I have not contracted any prejudice against you, nor have I done you the injury of supposing you will hear my cause otherwise than in accordance with the strictest principles of equity; for in conformity with the laws I submit myself to their pronouncement. And I would advise you also to do the same; for justice demands that you should neither prejudge the case, nor take your seat on the bench with your mind made up to the belief that I have done you any wrong. If you were told that the Armenian, the Babylonian and other foreign potentates were about to inflict some disaster on you, which must lead to the loss of your empire, you would, I am sure, laugh outright; although they have hosts of cavalry, all kinds of archers, a gold bearing soil and, as I know full well, a teeming population. And yet you distrust a philosopher, naked of means of offense, and are ready to believe he is a menace to the autocrat of the Romans — all this on the mere word of an Egyptian sycophant. Never did you here such tales from Athena, whom you allege to be your guardian spirit, unless indeed, great Heavens!, their flattering and falsely accusing others has so increased the influence of these miscreants, that you would pretend that whereas in insignificant matters, such as sore eyes, and avoidance of fevers and inflammation of the bowels, the Gods are your apt advisers, manipulating and healing you after the manner of physicians of anyone of these maladies you may be suffering from, they, nevertheless, in matters which imperil your throne and your life, give you no counsel either as to the persons you should guard against or as to the weapons you should employ against them, but, instead of coming to your aid, leave you to the tender mercies of false accusers, whom you regard as the Aegis of Athena or the hand of Zeus, just because they assert that they understand your welfare better even than do the gods, and that they watch over you in the hours of their waking and sleeping, if indeed these wretches can sleep after pouring out such wicked lies and compiling ever and anon whole Iliads such as this one.That they should keep horses and roll theatrically into the forum in chariots drawn by snowy teams, that they should gorge themselves off dishes of silver and gold, parade favorites that cost them two or three myriad sesterces, that they should go on committing adultery as long as they are not found out and then and not before, marry the victims of their lusts when they are caught red-handed, that their splendid successes should be hailed with applause, as often as some philosopher or consul, absolutely innocent, falls into their toils and is put to death by yourself — all this I am willing to concede to the license of these accursed wretches and to their brazen indifference to the public eye and to law; but that they should give themselves the airs of superhuman beings and presume to know better than the gods, I cannot approve or allow; and the mere rumor of it fills me with horror. And if you allow such things to be, they will perhaps accuse even yourself of offending against established religion. I know that my tone is rather that of a censor than that of a defendant; if so, you must pardon me for thus speaking up in behalf of the laws, with the recognition of whose authority by yourself stands and falls that of your own.,Who then will be my advocate while I am defending myself? For if I called upon Zeus to help me, under whom I am conscious of having passed my life, they will accuse me of being a wizard and of bringing heaven down to earth. Let us then appeal in this matter to one whom I deny to be dead, although the many assert it, I mean your own father, who held me in the same esteem in which you behold him; for he made you, and was in turn made by me. He, my prince, shall assist my defense, because he knows my character much better than yourself; for he came to Egypt before he was raised to the throne, as much to converse with me about the Empire as to sacrifice to the gods of Egypt. And when he found me with my long hair and dressed as I am at this moment, he did not ask me a single question about my costume, because he considered that everything about me was well; but he admitted that he had come thither on my account, and after commending me and saying to me things which he would have said to no one else, and having heard from me what he would have heard from no one else, he departed. I most confirmed him in his aspirations for the throne, when others had already sought to dissuade him, — in no unfriendly spirit, I admit, though you anyhow can not agree with them; for those who tried to persuade him not to assume the reins of Empire were assuredly on their way to deprive you of the succession to him by which you now hold. But by my advice he did not hold himself unworthy, he said, of the kingdom which lay within his grasp and of making you the heirs thereto; and he fully acknowledged the entire wisdom of my advice, and he was raised himself to the pinnacle of greatness, as in turn he raised yourselves. Now if he had looked upon me as a wizard, he would never have taken me into his confidence, for he did not come and say such things as this to me: Compel the Fates or compel Zeus to appoint me tyrant, or to work miracles and portents in my behalf, and show me the sun rising in the west and setting at the point where he rises. For I should not have thought him a fit person for empire in he had either considered me as an adept in such art, or resorted to such tricks in pursuit of a crown which it behoved him to win by his virtues alone. More than this my conversation with him was held publicly in a temple, and wizards do not affect temples of the gods as their places of reunion; for such places are inimical to those who deal in magic, and they cloak their art under the cover of night and every sort of darkness, so as to preclude their dupes from the use of their eyes and ears. It is true that he also had a private conversation with me, but there were present at it beside myself Euphrates and Dion, one of them my bitter enemy, but the other my firmest friend; for may never come a time when I shall not reckon Dion among my friends. Now I ask you, who would begin to talk wizardry in the presence of wise men or of men anyhow laying claim to wisdom? And who would not be equally on his guard both among friends and among enemies of betraying his villainy? And moreover our conversation on that occasion was directed against wizards; for you surely will not suppose that your own father when he was aspiring to the throne set more confidence in wizards than in himself, or that he got me to put pressure upon heaven, that he might obtain his object, when, on the contrary, he was confident of winning the crown before ever he came to Egypt; and subsequently he had more important matters to talk over with me, namely the laws and the just acquisition of wealth, and how the gods ought to be worshipped, and what blessings they have in store for those monarchs who govern their people in accordance with the laws. These are the subjects which he desired to learn about, and they are all the direct opposite of wizardry; for if they count for anything at all, there will be an end of the black art.,And there is another point, my prince, which merits your attention. The various arts known to mankind, in spite of the differences of their functions and achievements, are yet all concerned to make money, some earning less, some earning more, and some just enough to live upon; and not only the base mechanic arts, but of the rest those which are esteemed liberal [ 1] arts as well as those which only border upon being liberal, and true philosophy is the only exception. And by liberal arts I mean poetry, music, astronomy, the art of the sophist and of the orator, the merely forensic kinds excepted; and by the arts which border upon liberal I mean those of the painter, modeller, sculptor, navigator, agriculturist, in case the latter waits upon the seasons; for these arts are not very inferior to the liberal professions. And on the other hand, my prince, there are the pseudo-liberal arts of jugglers, which I would not have you confuse with divination, for this is highly esteemed, if it be genuine and tell the truth, though whether it is an art, I am not sure. But I anyhow affirm wizards to be professors of a pseudo-liberal art, for they have get men to believe that the unreal is real, and to distrust the real as unreal, and I attribute all such efforts to the imaginative fancy of the dupes; for the cleverness of this art is relative to the folly of the persons who are deceived by them, and who offer the sacrifices they prescribe; and its professors are given up wholly to filthy lucre, for all their parade of skill is devised by them in hope of gain, and they try to persuade people who are passionately attached to something or another that they are capable of getting everything for them. Do you then find me so opulent as to warrant me in supposing that I cultivate the sort of false and illiberal wisdom, the more so as your own father considered me to be above all pecuniary considerations? And to show you thatI speak the truth, here is a letter to me from that noble and divine man, who in it praises me more especially for my poverty. It runs thus:The autocrat Vespasian to Apollonius the philosopher sends greetings.If all men, Apollonius, were disposed to be philosophers in the same spirit as yourself, then the lot no less of philosophy than poverty would be an extremely happy one; for your philosophy is pure and disinterested, and your poverty is voluntary. Farewell.Let this be your sire's pleading in my behalf, when he thus lays stress upon the disinterestedness of my philosophy, and the voluntariness of my poverty. For I have no doubt he had in mind the episode in Egypt, when Euphrates and several of those who pretended to be philosophers approached him, and in no obscure language begged for money; whereas I myself not only did not solicit him for money, but repudiated them as impostors for doing so. And I also showed an aversion from money from my first youth; for realizing that my patrimony, and it was a considerable property, was at best but a transitory toy, I gave it up to my brothers and to my friends and to the poorer of my relatives, so disciplining myself from my very home and hearth to want nothing. I will not dwell upon Babylon and the parts of India beyond the Causasus and the river Hyphasis, through which I journeyed ever true to myself. But in favor of my life here and no less of the fact that I have never coveted money, I will invoke the testimony of the Egyptian here; for he accuses me of every sort of evil deed and design, yet we hear nothing from him of how much money I made by these villainies, nor of how much gain I had in view; indeed he thinks me such a simpleton as to practice my wizardry for nothing, and whereas others only commit its crimes for much money, he thinks that I commit them for none at all. It is as if I cried my wares to the public in such terms as the following: Come, O ye Dupes, for I am a wizard; and I practice my art not for money, but free, gratis, and for nothing; and so you shall earn a great reward, for each of you will go off with nothing but dangers and writs of accusation.,But without descending to such silly arguments, I would like to ask the accuser which of his counts I ought to take first. And yet why need I ask him? for at the beginning of his speech he dwelt upon my dress, and by Zeus, upon what I eat and what I do not eat. O divine Pythagoras, do thou defend me upon these counts; for we are put upon our trial for a rule of life of which thou wast the discoverer, and of which I am the humble partisan. For the earth, my prince, grows everything for mankind; and those who are pleased to live at peace with the brute creation want nothing, for some fruits they can cull from earth, others they win from her furrows, for she is the nurse of men, as suits the seasons; but these men, as it were deaf to the cries of mother earth, whet their knife against her children in order to get themselves dress and food. Here then is something which the Brahmans of India themselves condemned, and which they taught the naked sages of Egypt also to condemn; and from them Pythagoras took his rule of life, and he was the first of Hellenes who had intercourse with the Egyptians. And it was his rule to give up and leave her animals to the earth; but all things which she grows, he declared, were pure and undefiled, and ate of them accordingly, because they were best adapted to nourish both body and soul. But the garments which most men wear made of the hides of dead animals, he declared to be impure; and accordingly clad himself in linen, and on the same principles had his shoes woven of byblus. And what were the advantages which he derived from such purity? Many, and before all the privilege of recognizing his own soul. For he had existed in the age when Troy was fighting about Helen, and he had been the fairest of the sons of Panthus, and the best equipped of them all, yet he died at so young an age as to excite the lamentations even of Homer. Well after that he passed into several bodies according to the decree of Adrastea, which transfers the soul from body to body, and then he again resumed the form of man, and was born to Mnesarchides of Samos, this time a sage instead of a barbarian, and an Ionian instead of a Trojan, and so immune from death that he did not even forget that he was Euphorbus. I have then told you who was the begetter of my own wisdom, and I have shown that it is no discovery of my own, but an inheritance come to me from another. And as for myself though I do not condemn or judge those who make it part of their luxury to consume the red-plumaged bird, or the fowls from Phasis or the land of the Paeones, which are fattened up for their banquets by those who can deny nothing to their bellies, and though I have never yet brought an accusation against anyone, because they buy fish for their tables at greater prices than grand seigneurs ever gave for their Corinthian chargers, and though I have never grudged anyone his purple garment nor his soft raiment and Pamphylian tissues — yet I am accused and put upon my trial, O ye gods, because I indulge in asphodel and dessert of dried fruits and pure delicacies of that kind.,Nor even is my mode of dress protected from their calumnies, for the accuser is ready to steal even that off my back, because it has such vast value for wizards. And yet apart from my contention about the use of living animals and lifeless things, according as he uses one or the other of which I regard a man as impure or pure, in what way is linen better than wool? Was not the latter taken from the back of the gentlest of animals, of a creature beloved of the gods, who do not disdain themselves to be shepherds, and, by Zeus, once held the fleece to be worthy of a golden form, if it was really a god that did so, and if it be not a mere story? On the other hand linen is grown and sown anywhere, and there is no talk of gold in connection with it. Nevertheless, because it is not plucked from the back of a living animal, the Indians regard it as pure, and so do the Egyptians, and I myself and Pythagoras on this account have adopted it as our garb when we are discoursing or praying or offering sacrifice. And it is a pure substance under which to sleep of a night, for to those who live as I do dreams bring the truest of their revelations.,Let us next defend ourselves from the attack occasioned by the hair which we formerly wore, for one of the counts of the accusation turns upon the squalor thereof. But surely the Egyptian is not entitled to judge me for this, but rather the dandies with their yellow and well-combed locks; and let them bring dangling along the company of their lovers and the mistresses of their revels. Let them congratulate and compliment themselves upon their locks and on the myrrh which drips from them; but think me everything that is unattractive, and if a lover of anything, of abstention from love. For I am inclined to address them thus: O ye poor wretches, do not falsely accuse an institution of the Dorians; for the wearing of your hair long has come down from the Lacedaemonians who affected it in the period when they reached the height of their military fame; and a king of Sparta, Leonidas, wore his hair long in token of his bravery, and in order to appear dignified to his friends, yet terrible to his enemies. For these reasons Sparta wears her hair long no less in his honor than in that of Lycurgus and of Iphitus. And let every sage be careful that the iron knife does not touch his hair, for it is impious to apply it thereto; inasmuch as in his head are all the springs of his senses, and all his intuitions, and it is the source from which his prayers issue forth and also his speech, the interpreter of his wisdom. And whereas Empedocles fastened a fillet of deep purple around his hair, and walked proudly about the streets of the Hellenes, composing hymns to prove that he would pass from humanity and become a god, I only wear my hair disheveled, and I have never needed to sing such hymns about it, yet am hailed before the law courts as a criminal. And what shall I say of Empedocles? Which had he most reason to praise, the man himself or his contemporaries for their happiness, seeing that they never leveled false accusation against him for such a reason?,But let us say no more about my hair, for it has been cut off, and the accusation has been forestalled by the same hatred which inspires the next count, a much more serious one from which I must now defend myself. For it is one calculated to fill not only you, my prince, but Zeus himself with apprehension. For he declares that men regard me as a god, and that those who have been thunderstruck and rendered stark-mad by myself proclaim this tenet in public. And yet before accusing me there are things which they should have informed us of, to wit, by what discourses, or by what miracles of word or deed I induced men to pray to me; for I never talked among Hellenes of the goal and origin of my soul's past and future transformations, although I knew full well what they were; nor did I ever disseminate such opinions about myself; nor came forth with presages and oracular strains, which are the harvest of candidates for divine honors. Nor do I know of a single city in which a decree was passed that the citizens should assemble and sacrifice in honor of Apollonius. And yet I have been much esteemed in the several cities which asked for my aid, whatever the objects were for which they asked it, and they were such as these: that their sick might be healed of their diseases, that both their initiations and their sacrifices might be rendered more holy, that insolence and pride might be extirpated, and the laws strengthened. And whereas the only reward which I obtained in all this was that men were made much better than they were before, they were all so many boons bestowed upon yourself by me. For as cow-herds, if they get the cows into good order earn the gratitude of their owners, and as shepherds fatten the sheep for the owner's profit, and as bee-keepers remove diseases from the hive, so that the owner may not lose his swarm, so also I myself, I think, by correcting the defects of their polities, improved the cities for your benefit. Consequently if they did regard me as a god, the deception brought profit to yourself; for I am sure they were the more ready to listen to me, because they feared to do that which a god disapproved of. But in fact they entertained no such illusion, though they were aware that there is between man and God a certain kinship, which enables him alone of the animal creation to recognize the Gods, and to speculate both about his own nature and the manner in which it participates in the divine substance. Accordingly man declares that his very form resembles God, as it is interpreted by sculptors and painters; and he is persuaded that his virtues come to him from God, and that those who are endowed with such virtues are near to God and divine.But we need not hail the Athenians as the teachers of this opinion, because they were the first to apply to men the titles of just and Olympic beings and the like, though they are too divine, in all probability, to be applicable to man, but we must mention the Apollo in the Pythian temple as their author. For when Lycurgus from Sparta came to his temple, having just penned his code for the regulation of the affairs of Lacedaemon, Apollo addressed him, and weighed and examined the reputation he enjoyed; and at the commencement of his oracle the god declares that he is puzzled whether to call him a god or a man, but as he advances he decides in favor of the former appellation and assigns it to him as being a good man. And yet the Lacedaemonians never forced a lawsuit on this account upon Lycurgus, nor threatened him on the ground that he claimed to be immortal; for he never rebuked the Pythian god for so addressing him, but on the contrary the citizens agreed with the oracle, for I believe they were already persuaded of the fact before ever it was delivered.And the truth about the Indians and the Egyptians is the following: The Egyptians falsely accuse the Indians of several things and in particular find fault with their ideas of conduct; but though they do so, they yet approve of the account which they have given of the creator of the Universe, and even have taught it to others, though originally it belonged to the Indians. Now this account recognizes God as the creator of all things, who brought them into being and sustains them; and it declares further that his motive in designing was his goodness. Since then these notions are kindred to one another, I carry the argument further and declare that good men have in their composition something of God. And by the universe which depends upon God the creator we must understand things in heaven and all things in the sea and on earth, which are equally open to all men to partake of, though their fortunes are not equal. But there is also a universe dependent on the good man which does not transcend the limits of wisdom, which I imagine you yourself, my prince, will allow stands in need of a man fashioned in the image of God. And what is the fashion of this universe? There are undisciplined souls which in their madness clutch at every fashion, and in their eyes laws are out of date and vain; and there is no good sense among them, but the honors which they pay to the gods really dishonor them; and they are in love with idle chatter and luxury which breed idleness and sloth, the worst of all practical advisers. And there are other souls which are drunken and rush in all directions at once, and nothing will repress their antics, nor could do so, even if they drank all the drugs accounted, as the Mandragoras is, to be soporific. Now you need a man to administer and care for the universe of such souls, a god sent down by wisdom. For he is able to wean them from the lusts and passions, which they rush to satisfy with instincts too fierce for ordinary society, and from their avarice, which is such that they deny they have anything at all unless they can hold their mouths open and have the stream of wealth flow into it. For perhaps such a man as I speak of could even restrain them from committing murder; however, neither I myself nor even the God who created all things, can wash off them the guilt of that.,Let me now, my prince, take the accusation which concerns Ephesus, since the salvation of that city was gained; and let the Egyptian be my judge, according as it best suits his accusation. For this is the sort of thing the accusation is. Let us suppose that among the Scythians or Celts, who live along the river Ister and Rhine, a city has been founded every whit as important as Ephesus in Ionia. Here you have a sally-port of barbarians, who refuse to be subject to yourself; let us then suppose that it was about to be destroyed by a pestilence, and that Apollonius found a remedy and averted it. I imagine that a wise man would be able to defend himself even against such a charge as that, unless indeed the sovereign desires to get rid of his adversaries, not by use of arms, but by plague; for I pray, my prince, that no city may ever be wholly wiped out, either to please yourself or to please me, nor may I ever behold in temples a disease to which those who lie sick should succumb in them. But granted that we are not interested in the affairs of barbarians, and need not restore them to health, since they are our bitter enemies, and not at peace with our race; yet who would desire to deprive Ephesus of her salvation, a city which took the basis of its race from the purest Attic source, and which grew in size beyond all other cities of Ionia and Lydia, and stretched herself out to the sea outgrowing the land on which she is built, and is filled with studious people, both philosophers and rhetoricians, thanks to whom the city owes her strength, not to her cavalry, but to the tens of thousands of her inhabitants in whom she encourages wisdom? And do you think that there is any wise man who would decline to do his best in behalf of such a city, when he reflects that Democritus once liberated the people of Abdera from pestilence, and when he bears in mind the story of Sophocles of Athens, who is said to have charmed the winds when they were blowing unseasonably, and who has heard how Empedocles stayed a cloud in its course when it would have burst over the heads of the people of Acragas?,Theaccuser here interrupts me, you hear him yourself do so, my prince, and he remarks that I am not accused for having brought about the salvation of the Ephesians, but for having foretold that the plague would befall them; for this, he says, transcends the power of wisdom and is miraculous, so that I could never have reached such a pitch of truth if I were not a wizard and an unspeakable wretch. What then will Socrates say here of the lore which he declared he learned from his demonic genius? Or what would Thales and Anaxagoras, both Ionians, say, of whom one foretold a plenteous crop of olives, and the other not a few meteorological disturbances? Why, is it not a fact that they were brought before the law-courts upon other charges, but that no one ever heard among their accusations that of their being wizards, because they had the gift of foreknowledge? For that would have been thought ridiculous, and it would not have been a plausible charge to bring against men of wisdom even in Thessaly, where the women had a bad reputation for drawing the moon down to earth.How then did I get my sense of the coming disaster at Ephesus? You have listened to the statement made even by my accuser, that instead of living like other people, I keep to a light diet of my own, and prefer it to the luxury of others, and I began by saying so myself. This diet, my king, guards my senses in a kind of indescribable ether or clear air, and forbids them to contract any foul or turbid matter, and allows me to discern, as in the sheen of a looking glass, everything that is happening or is to be. For the sage will not wait for the earth to send up its exhalations, or for the atmosphere to be corrupted, in case the evil is shed from above; but he will notice these things when they are impending, not so soon indeed as the gods, yet sooner than the many. For the gods perceive what lies in the future, and men what is going on before them, and wise men what is approaching. But I would have you, my prince, ask of me in private about the causes of pestilence; for they are secrets of a wisdom which should not be divulged to the many. Was it then my mode of living which alone develops such a subtlety and keenness of perception as can apprehend the most important and wonderful phenomena? You can ascertain the point in question, not only from other considerations, but in particular from what took place in Ephesus in connection with that plague. For the genius of the pestilence — and it took the form of a poor old man — I both detected, and having detected took it captive: and I did not so much stay the disease as pluck it out. And who the god was to whom I had offered my prayers is shown in the sanctuary I set up in Ephesus to commemorate the event, of Heracles the Averter (Apotropaios), for I chose him to help me, because he is the wise and courageous god, who once purged of the plague the city of Elis, by washing away with the river-tide the foul exhalations which the land sent up under the tyranny of Augeas.Who then do you think, my prince, being ambitious to be considered a wizard, would dedicate his personal achievement to a god? And whom would he get to admire his art, if he gave the credit of the miracle to God? And who offer his prayers to Heracles, if he were a wizard? For in fact these wretches attribute such feats to the trenches they dig and to the gods of the under-earth, among whom we must not class Heracles, for he is a pure deity and kindly to men. I offered my prayer to him once on a time also in the Peloponnese, for there was an apparition of a lamia there too; and it infested the neighborhood of Corinth and devoured good-looking young men. And Heracles lent me his aid in my contest with her, without asking of me any wonderful gifts — nothing more than honey-cake and frankincense, and the chance to do a salutary turn to mankind; for in the case of Eurystheus also this was the only guerdon which he thought of for his labors. I would ask you, my prince, not to be displeased at my mention of Heracles; for Athena had him under her care because he was good and kind and a Saviour of man.,But inasmuch as you bid me vindicate myself in the matter of the sacrifice, for I observe you beckoning with your hand for me to do so, hear my defense. It shall set the truth before you. In all my actions I have at heart the salvation of mankind, yet I have never offered a sacrifice in their behalf, nor will I ever sacrifice anything, nor touch sacrifices in which there is blood, nor offer any prayer with my eyes fixed upon a knife or the kind of sacrifice that he means. It is no Scythian, my prince, that you have got before you, nor a native of some savage and inhospitable land; nor did I ever mingle with Massagetae or Taurians, for in that case I should have reformed even them and altered their sacrificial custom. But to what depth of folly and inconsequence should I have descended if, after talking so much about divination and about the conditions under which it flourishes or does not flourish, I, who understand better than anyone that the gods reveal their intentions to holy and wise men even without their possessing prophetic gifts, made myself guilty of bloodshed, by meddling with the entrails of victims, as unacceptable to myself as they are ill-omened? In that case the revelation of heaven would surely have abandoned me as impure.However, if we drop the fact that I have a horror of any such sacrifice, and just examine the accuser in respect to the statements which he made a little earlier, he himself acquits me of this charge. For if, as he says, I could foretell the Ephesians the impending pestilence without use of any sacrifice whatever, what need had I of slaying victims in order to discover what lay within my cognizance without offering any sacrifice at all? And what need had I of divination in order to find out things of which I myself was already assured as well as another? For if I am to be put upon my trial on account of Nerva and his companions, I shall repeat what I said to you the day before yesterday when you accused me of such matters. For I regard Nerva as a man worthy of the highest office and of all the consideration that belongs to a good name and fame, but as one ill-calculated to carry through any difficult plan; for his frame is undermined by a disease which fills his soul with bitterness, and incapacitates him even for his home affairs. As to yourself, certainly he admires your vigor of body no less than he admires your judgment; and in doing so I think he is not singular, because men are by nature more prone to admire what they themselves lack the strength to do. But Nerva is also animated towards myself by feelings of respect; and I never saw him in my presence laughing or joking as he is accustomed to do among his friends; but like young men towards their fathers and teachers, he observes a reverence in every thing that he says in my presence, nay he even blushes; and because he knows that I appreciate and set so high a value upon modesty, he therefore so sedulously cultivates that quality, as sometimes to appear even to me humbler than beseems him. Who then can regard it as probable that Nerva is ambitious of Empire, when he is only too glad if he can govern his own household; or that a man who has not the nerve to discuss with me the greatest of all, or would concert with me plans which, if he thought like myself, he would not even concert with others? How again could I retain my reputation for wisdom and interpreting a man's judgment, if I believed overmuch in divination, yet wholly distrusted wisdom? As for Orphitus and Rufus, who are just and sensible men though somewhat sluggish, as I well know to be the case, if they that they are under suspicion of aspiring to become despots, I hardly know over which they make the greater mistake, over them or over Nerva; if however they are accused of being his accomplices, then I ask, which you would most readily believe, that Nerva was usurping the throne, or that they had conspired with him.,I must confess that there are also other points which the accuser who brings me to the bar on these accounts should have entertained and considered:What sense was there in my aiding these revolutionists? For he does not say that I received any money from them, nor that I was tempted by presents to commit these crimes. But let us consider the point whether I might not have advanced great claims, but have deferred their recognition of them until the time came at which they expected to win the throne, when I might have demanded much and have obtained still more as my due. But how can you prove all this? Call to mind, my prince, your own reign and the reigns of your predecessors, I mean of your own brother, and of your father, and of Nero under whom they held office; for it was under these princes chiefly that I passed my life before the eyes of all, the rest of my time being spent on my visit to India. Well, of these thirty-eight years, for such is the period which has elapsed since then up to your own day, I have never come near the court of princes, except that once in Egypt, and then it was your father's, though he was not at that time actually Emperor; and he admitted that he came there on my account. Nor have I ever uttered anything base or humiliating either to emperors, or in behalf of emperors to peoples; nor have I made a parade of letters either when princes wrote them to me or otherwise by pretending that they wrote; nor have I ever demeaned myself by flattery of princes in order to win their largess. If then after long consideration of rich and poor, you should ask me in which class I register myself, I should say among the very rich, for the fact that I want nothing is worth to me all the wealth of Lydia and of Pactolus. Is it likely then that I who never would take presents from yourself whose throne I regarded as perfectly secure, should either have gone cadging to mere pretenders, and have deferred the receipt of my recompense from them until such time as I thought would find them emperors; or that I should plan a change of dynasty, who never once, for purposes of my advancement, resorted to that which was already established? And yet if you want to know how much a philosopher may obtain by flattery of the mighty, you have only got to look at the case of Euphrates. For why do I speak of his having got mere money out of them? Why, he has perfect fountains of wealth, and already at the banks he discusses prices as a merchant might, or a huckster, a tax-gatherer, a low money-changer, for all these roles are his if there is anything to buy or sell; and he clings like a limpet to the doors of the mighty, and you see him standing at them more regularly than any doorkeeper, indeed he has often been shut away by the doorkeepers as greedy dogs are; but he never yet bestowed a farthing upon any philosopher, but he walls up all his wealth within his own house, only supporting this Egyptian out of the money of others, and whetting against me a tongue which ought to have been cut out.,However I will leave Euphrates to yourself; for unless you approve of flatterers you will find the fellow worse than I depict him; and I only ask you to listen to the rest of my apology. What then is it to be, and from what counts is to defend me? In the act of the accusation, my prince, a regular dirge is chanted over an Arcadian boy, whom I am accused of having cut up by night, perhaps in a dream, for I am sure I do not know. This child is said to be of respectable parentage and to have possessed all the good looks which Arcadians wear even in the midst of squalor. They pretend that I massacred him in spite of his entreaties and lamentations, and that after thus imbruing my hands in the blood of this child I prayed the gods to reveal the truth to me. So far they only attack myself in their charges, but what follows is a direct assault upon the gods; for they assert that the gods heard my prayers under such circumstances, and vouchsafed to me victims of good omen, instead of slaying me for my impiety. Need I say, O my prince, it is defiling even to listen to such stuff?But to confine my pleadings to the counts which affect myself, I would ask who is this Arcadian? For since he was not of nameless parentage, and by no means slave-like in appearance, it is time for you to ask what was the name of those who begot him and of what family he was, and what city in Arcadia had the honor of rearing him, and from what altars he was dragged away in order to be sacrificed here. My accuser does not supply this information, in spite of his ingenuity in the art of lying. Let us then suppose it was only a slave in whose behalf he accuses me. For by heaven, we surely must class among slaves one who had neither name of his own, nor parentage, nor city, nor inheritance, must we not? For not a name is supplied anywhere. In that case who was the slave merchant who sold him? Who was it that bought him from the Arcadians? For if this breed is specially suitable for the butchering kind of diviners, he must surely have purchased the boy for much money. And some messenger must have sailed straight to the Peloponnese in order to fetch this Arcadian and conduct him to us. For though one can buy here on the spot slaves from Pontus orLydia or Phrygia — for indeed you can meet whole droves of them being conducted hither, since these like other barbarous races have always been subject to foreign masters, and as yet see nothing disgraceful in servitude; anyhow with the Phrygians it is a fashion even to sell their children, and once they are enslaved, they never think any more about them — yet the Hellenes retain their love of liberty, and no man of Hellas will ever sell a slave out of his country; for which reason kidnappers and slave-dealers never resort thither, least of all Arcadia; for in addition to the fact that they are beyond all other Hellenes jealous of liberty, they also require a great number of slaves themselves. For Arcadia contains a vast expanse of grass land and of timber, which covers not only the highlands, but all the plains as well. Consequently they require a great many laborers, many goat-herds and swineherds, and shepherds and drivers either for the oxen or for the horses; and there is much need in the land of woodcutters, a craft to which they are trained from boyhood. And even if the land of Arcadia were not such as I have described, so that they could in addition afford like other nations to sell their own slaves abroad, what advantage could the wisdom the accuser babbles of derive by getting a child from Arcadia to murder and cut up? For the Arcadians are not so much wiser than other Hellenes, that their entrails should convey more bowel-lore than those of other people. On the contrary they are the most boorish of men, and resemble hogs in other ways and especially that they can stomach acorns.It is possible that I have conducted my defense on more rhetorical lines than is my custom, in thus characterizing the habits of the Arcadians and digressing into the Peloponnese. What however is my right line of defense? This I think: I never sacrificed blood, I do not sacrifice it now, I never touch it, not even if it be shed upon an altar; for this was the rule of Pythagoras and likewise of his disciples, and in Egypt also of the Naked sages, and of the sages of India, from whom these principles of wisdom were derived by Pythagoras and his school. In adhering to this way of sacrifice they do not seem to the gods to be criminal; for the latter suffer them to grow old, sound in body and free from disease, and to increase in wisdom daily, to be free from tyranny of others, to be wanting in nothing. Nor do I think that it is absurd to ask the gods for benefits in exchange for pure sacrifices. For I believe that the gods have the same mind as myself in the matter of sacrifice, and that they therefore place those parts of the earth which grow frankincense in the purest region of the world, in order that we may use their resources for purposes of sacrifice without drawing the knife in their temples or shedding blood upon altars. And yet, it appears, I so far forgot myself and the gods as to sacrifice with rites which are not only unusual with myself, but which no human being would employ.,Let me add that the very hour which my accuser alleges acquits me of this charge. For on that day, the day on which he says I committed this crime, I allow that, if I was in the country, I offered sacrifice, and that if I sacrificed, I ate of the victim. And yet, my prince, you repeatedly ask me if I was not staying in Rome at that time? And you too, O best of princes, were staying there; and yet you would not on that account admit you offered such a sacrifice; and my false accuser was there likewise, but he will not own on that account that he committed murder, just because he was living in Rome. And the same is the case of thousands of people, whom you would do better to expel as strangers, than expose to acts of accusation, if in these the mere fact of their having been in Rome is to be held to be a proof of their guilt. On the hand, the fact of my coming to Rome is in itself a disproof of the charge of revolutionary plotting; for to live in a city, where there are so many eyes to see and so many ears to hear things which are and which are not, is a serious handicap for anyone who desires to play at revolution, unless he be wholly intent upon his own death. On the contrary it prompts prudent and sensible people to walk slowly even when engaged in wholly permissible pursuits.,What then, O sycophant, was I really doing on that night? Suppose I were yourself and was being asked this question, inasmuch as you are come to ask questions, why then the answer would be this: I was trumping up actions against decent and respectable people, and I was trying to ruin the innocent, and to persuade the Emperor by dint of hard lying, in order that while I myself climbed to fame, I might soil him with the blood of my victims. If again you ask me as a philosopher, I was praising the laughter with which Democritus laughed at all human affairs. But if you asked me as being myself, here is my answer: Philiscus of Melos, who was my fellow-pupil in philosophy for four years, was ill at the time; and I was sleeping out at his house, because he was suffering so terribly that he died of his disease. Ah, many are the charms I would have prayed to obtain, if they could have saved his life. Fain would I have known of any melodies of Orpheus, if any there are, to bring back the dead to us. Nay I verily think I would have made a pilgrimage even to the nether world for his sake, if such things were feasible; so deeply attached was I to him by all his conduct, so worthy of a philosopher and so much in accord with my own ideals. Here are facts, my prince, which you may learn also from Telesinus the consul; for he too was at the bedside of the man of Melos, and nursed him by night like myself. But if you do not believe Telesinus, because he is of the number of philosophers, I call upon the physicians to bear me witness, and they were the following: Seleucus of Cyzicus and Stratocles of Sidon. Ask them whether I tell the truth. And what is more, they had with them over thirty of their disciples, who are ready, I believe, to witness to the same fact; for if I were to summon hither the relatives of Philiscus, you might probably think that I was trying to interpose delays in the case; for they have lately sailed from Rome to the Melian country in order to pay their last sad respects to the dead. Come forward, O ye witnesses, for you have been expressly summoned to give your testimony upon this point.(The witnesses give their evidence.)With how little regard then for the truth this accusation has been drawn up, is clearly proved by the testimony of these gentlemen; for it appears that it was not in the suburbs, but in the city, not outside the wall, but inside a house, not with Nerva, but with Philiscus, not slaying another, but praying for a man's life, not thinking of matters of State, but of philosophy, not choosing a revolutionist to supplant yourself, but trying to save a man like myself.,What then is the Arcadian doing in this case? What becomes of the absurd stories of victims slain? What is the use of urging you to believe such lies? For what never took place will be real, if you decide that it did take place. And how, my prince, are you to rate the improbability of the sacrifice? For of course there have been long ago soothsayers skilled in the art of examining slain victims, for example I can name Megistias of Acaria, Aristandrus of Lycia, and Silanus who was a native of Ambracia, and of these the Acarian was sacrificer to Leonidas the king of Sparta, and the Lycian to Alexander of Macedonia, and Silanus to Cyrus the Pretender; and supposing there had been found stored in the entrails of a human being some information truer or more profound or surer than usual, such a sacrifice was not difficult to effect; inasmuch as there were kings to preside over it, who had plenty of cup-bearers at their disposal, besides plenty of prisoners of war as victims; and moreover these monarchs could violate the law with impunity, and they had no fear of being accused, in case they committed so small a murder. But I believe, these persons had the same conviction which I also entertain, who am now in risk of my life of such accusation, namely that the entrails of animals which we slay while they are ignorant of death, are for that reason, and just because the animals lack all understanding of what they are about to suffer, free from disturbance. A human being however has constantly in his soul the apprehension of death, even when it does not as yet impend; how therefore is it likely that when death is already present and stares him in the face, he should be able to give any intimation of the future through his entrails, or be a proper subject for sacrifice at all?In proof that my conjecture is right and consot with nature, I would ask you, my prince, to consider the following points. The liver, in which adepts at this art declare the tripod of their divination to reside, is on the one hand not composed of pure blood, for all unmixed blood is retained by the heart which through the blood-vessels sends it flowing as if through canals over the entire body; the bile on the other hand lies over the liver, and whereas it is excited by anger, it is on the other hand driven back by fear into the cavities of the liver. Accordingly if, on the one hand, it is caused to effervesce by irritants, and ceases to be able to contain itself in its own receptacle, it overflows the liver which underlies it, in which case the mass of bile occupies the smooth and prophetic parts of the bowels; on the other hand, under the influence of fear and panic it subsides, and draws together into itself all the light which resides in the smooth parts; for in such cases even that pure element in the blood recedes to which the liver owes its spleen-like look and distension, because the blood in question by its nature drains away under the membrane which encloses the entrails and floats upon the muddy surface. of what use then, my prince, is it to slay a human victim, if the sacrifice is going to furnish no presage? And human nature does render such rites useless for purposes of divination, because it has a sense of impending death; and dying men themselves meet their end, if with courage, then also with anger, and, if with despondency, then also with fear. And for this reason the art of divination, except in the case of the most ignorant savages, while recommending the slaying of kids and lambs, because these animals are silly and not far removed from being insensible, does not consider cocks an pigs and bulls worthy vehicles of its mysteries, because these creatures have too much spirit. I realize, my prince, that my accuser chafes at my discourse, because I find so intelligent a listener in yourself, for indeed you seem to me to give your attention to my discourse; and if I have not clearly enough explained any point in it, I will allow you to ask me any questions about it.,I have then answered this Egyptian's act of accusation; but since I do not think I ought altogether to pass by the slanders of Euphrates, I would ask you, my prince, to judge between us, and decide which of us is more of a philosopher. Well then, whereas he strains every nerve to tell lies about myself, I disdain to do the like about him; and whereas he looks upon you as a despot, I regard you as a constitutional ruler; and while he puts the sword into your hand for use against me, I merely supply you with argument.But he makes the basis of his accusation the discourses which I delivered in Ionia, and he says that they contain matter much to your disadvantage. And yet what I said concerned the topic of theFates and of Necessity, and I only used as an example of my arguments the affairs of kings, because of your rank is thought to be the highest of human ranks; and I dwelt upon the influence of the Fates, and argued that the threads which they spin are so unchangeable, that, even if they decreed to someone a kingdom which at the moment belonged to another, and even it that other slew the man of destiny, to save himself from ever being deprived by him of his throne, nevertheless the dead man would come to life again in order to fulfill the decree of the Fates. For we employ hyperbole in our arguments in order to convince those who will not believe in what is probable, and it is just as if I had used such an example as this: He who is destined to become a carpenter, will become one even if his hands have been cut off: and he who has been destined to carry off the prize for running in the Olympic games, will not fail to win even if he broke his leg: and a man to whom the Fates have decreed that he shall be an eminent archer, will not miss the mark, even though he has lost his eyesight. And in drawing examples from royalty I had reference I believe to the Acrisii and the house of Laius, and to Astyages the Mede, and to many other monarchs who thought that they were well-established in their kingdoms, and of whom some slew their own children as they imagined and others their descendants, and yet were subsequently deprived by them of their thrones when they issued forth from obscurity in accordance with the decrees of fate. Well, if I were inclined to flattery, I should have said that I had your own history in my mind, when you were blockaded in this city by Vitellius, and the temple of Jupiter was burnt on the brow of the hill overlooking the city, and Vitellius declared that his own fortune was assured, so long as you did not escape him, this although you were at the time quite a stripling and not the man you are now; and yet, because the Fates had decreed otherwise, he was undone with all this counsels, while you are now in possession of his throne. However, since I abhor the concords of flattery, for it seems to me that they are everything that is out of time and out of tune, let me cut the string out of my lyre, and request you to consider that on that occasion I had not your fortunes in my mind, but was talking exclusively of questions of the Fates and of Necessity for it was in speaking of them that they accused me of having assailed yourself. And yet such an argument as mine is tolerated by most of the gods; and even Zeus himself is not angry when he hears from the poet in the story of Lycia this language: —'Alas for myself, when Sarpedon ...'And there are other such strains referring to himself, such as those in which he declares that he yields the cause of his son to the Fates; and in the weighing of souls again the poets tell you that, although after his death he presented Minos the brother of Sarpedon with a golden scepter, and appointed him judge in the court of Aidoneus, yet he could not exempt him from the decree of the Fates. And you, my prince, why should you resent my argument when the gods put up with it, whose fortunes are forever fixed and assured, and who never slew poets on that account? For it is our duty to follow the Fates and obey them, and not take offense with the changes of fortune, and to believe in Sophocles when he says: —'For the gods alone there comes no old age, nay, nor even death; but all other things are confounded by all-mastering time...'No man ever put the truth so well. For the prosperity of men runs in a circle, and the span of happiness, my prince, lasts for a single day. My prosperity belongs to another and his to another, and his again to a third; and each in having hath not. Think of this, my prince, and put a stop to your decrees of exile, stay the shedding of blood, and have recourse to philosophy in your wishes and plans; for true philosophy feels no pangs. And in doing so wipe away men's tears; for at present echoes reach us from the sea of a thousand sighs, and they are redoubled from the continents, where each laments over his peculiar sorrows. Thence is bred an incalculable crop of evils, all of them due directly to slanderous tongues of informers, who render all men objects of hatred to yourself, and yourself, O prince, to all. 8.7.8. Let me now, my prince, take the accusation which concerns Ephesus, since the salvation of that city was gained; and let the Egyptian be my judge, according as it best suits his accusation. For this is the sort of thing the accusation is. Let us suppose that among the Scythians or Celts, who live along the river Ister and Rhine, a city has been founded every whit as important as Ephesus in Ionia. Here you have a sally-port of barbarians, who refuse to be subject to yourself; let us then suppose that it was about to be destroyed by a pestilence, and that Apollonius found a remedy and averted it. I imagine that a wise man would be able to defend himself even against such a charge as that, unless indeed the sovereign desires to get rid of his adversaries, not by use of arms, but by plague; for I pray, my prince, that no city may ever be wholly wiped out, either to please yourself or to please me, nor may I ever behold in temples a disease to which those who lie sick should succumb in them. But granted that we are not interested in the affairs of barbarians, and need not restore them to health, since they are our bitter enemies, and not at peace with our race; yet who would desire to deprive Ephesus of her salvation, a city which took the basis of its race from the purest Attic source, and which grew in size beyond all other cities of Ionia and Lydia, and stretched herself out to the sea outgrowing the land on which she is built, and is filled with studious people, both philosophers and rhetoricians, thanks to whom the city owes her strength, not to her cavalry, but to the tens of thousands of her inhabitants in whom she encourages wisdom? And do you think that there is any wise man who would decline to do his best in behalf of such a city, when he reflects that Democritus once liberated the people of Abdera from pestilence, and when he bears in mind the story of Sophocles of Athens, who is said to have charmed the winds when they were blowing unseasonably, and who has heard how Empedocles stayed a cloud in its course when it would have burst over the heads of the people of Acragas?

290. Apuleius, On Plato, 2.20.247 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •alcinous, middle platonist author of didasklikos, metriopatheia Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 196

291. Apuleius, The Golden Ass, a b c d\n0 "9.12" "9.12" "9 12"\n1 10.19 10.19 10 19\n2 10.20 10.20 10 20\n3 10.21 10.21 10 21\n4 10.22 10.22 10 22\n5 10.23 10.23 10 23\n6 3.24 3.24 3 24\n7 3.25 3.25 3 25\n8 3.22 3.22 3 22\n9 3.21 3.21 3 21\n10 3.20 3.20 3 20\n11 3.19 3.19 3 19\n12 3.18 3.18 3 18\n13 3.17 3.17 3 17\n14 3.16 3.16 3 16\n15 3.15 3.15 3 15\n16 3.14 3.14 3 14\n17 3.13 3.13 3 13\n18 1.26 1.26 1 26\n19 1.25 1.25 1 25\n20 1.24 1.24 1 24\n21 1.23 1.23 1 23\n22 1.22 1.22 1 22\n23 3.26 3.26 3 26\n24 3.23 3.23 3 23 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Keith and Edmondson, Roman Literary Cultures: Domestic Politics, Revolutionary Poetics, Civic Spectacle (2016) 279

292. Tertullian, Apology, 24.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •theriomorphism, trademark institution of egypt, criticized by authors Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 31

293. Justin, First Apology, 65 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •author of the refutation of all heresies Found in books: Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 358

65. But we, after we have thus washed him who has been convinced and has assented to our teaching, bring him to the place where those who are called brethren are assembled, in order that we may offer hearty prayers in common for ourselves and for the baptized [illuminated] person, and for all others in every place, that we may be counted worthy, now that we have learned the truth, by our works also to be found good citizens and keepers of the commandments, so that we may be saved with an everlasting salvation. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion.

294. Fronto, Letters, a b c d\n0 "4.6.1" "4.6.1" "4 6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •literature author function, “of the day,” Found in books: Ker, Quotidian Time and Forms of Life in Ancient Rome (2023) 163, 164

295. Hippolytus, Commentary On The Prophet Daniel, 3.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •author of the refutation of all heresies Found in books: Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 111

296. Aelian, Nature of Animals, 4.35, 5.39, 8.1, 8.27, 14.20 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 216, 236, 251

297. Galen, On The Powers of Simple Remedies, 12.212.8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 249

298. Gellius, Attic Nights, 13.12.6, 13.15.4., 13.15.4, 15.17.5, 1.26.11 (Taurus) (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 33

299. Galen, On Sects, 1.74 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 235

300. Aelius Aristides, Hymn To Serapis, 17.1, 56.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Pandey, The Poetics of Power in Augustan Rome (2018) 244

301. Gaius, Instiutiones, 2.4-2.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •authority, of the emperor Found in books: Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 131

302. Irenaeus, Refutation of All Heresies, 1.15.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •book of the watchers, authority of Found in books: Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 98

1.15.6. With good reason, therefore, and very fittingly, in reference to thy rash attempt, has that divine elders and preacher of the truth burst forth in verse against thee as follows:--

303. Herodian, History of The Empire After Marcus, 1.17.6, 5.7.6, 6.1.5, 7.10.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •theriomorphism, trademark institution of egypt, criticized by authors •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 216; Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 31

304. Hermas, Similitudes, 2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •author of the dialogue between a montanist and an orthodox Found in books: Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 294

305. Heliodorus, Ethiopian Story, 3.1.1, 3.4.6 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •athenaeus, deipnosophists, blurring of voices between speakers and quoted authors Found in books: KÃ¶nig, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 112

306. Aelian, Varia Historia, 3.18, 9.8, 12.24 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 216, 236, 248, 249, 250, 251, 252

3.18. Theopompus relates a discourse between Midas the Phrygian and Silenus. This Silenus was son of a Nymph, inferior by nature to the Gods only, superior to men and Death. Amongst other things, Silenus told Midas that Europe, Asia and Africa were Islands surrounded by the Ocean: That there was but one Continent only, which was beyond this world, and that as to magnitude it was infinite: That in it were bred, besides other very great creatures, men twice as big as those here, and they lived double our age: That many great cities are there, and peculiar manners of life; and that they have laws wholly different from those amongst us: That there are two cities far greater then the rest, nothing to like each other; one named Machimus, warlike, the other Eusebes, Pious: That the Pious people live in peace, abounding in wealth, and reap the fruits of the Earth without ploughs or oxen, having no need of tillage or sowing. They live, as he said, free from sickness, and die laughing, and with great pleasure: They are so exactly just, that the Gods many times vouchsafe to converse with them. The inhabitants of the city Machimus are very warlike, continually armed and fighting: They subdue their neighbours, and this one city predominates over many. The inhabitants are not fewer then two hundred myriads: they die sometimes of sickness, but this happens very rarely, for most commonly they are killed in the wars by stones or wood, for they are invulnerable by steel. They have vast plenty of gold and silver, insomuch that gold is of less value with them then iron with us. He said that they once designed a voyage to these our Islands, and sailed upon the Ocean, being in number a thousand myriads of men, till they came to the Hyperboreans; but understanding that they were the happiest men amongst us, they contemned us as persons that led a mean inglorious life, and therefore thought it not worth their going farther. He added what is yet more wonderful, that there are men living amongst them called Meropes, who inhabit many great cities; and that at the farthest end of their country there is a place named Anostus, (from whence there is no return) which resembles a Gulf; it is neither very light nor very dark, the air being dusky intermingled with a kind of red: That there are two rivers in this place, one of pleasure, the other of grief; and that along each river grow trees of the bigness of a plane-tree. Those which grow up by the river of grief bear fruit of this nature; If any one eat of them, he shall spend all the rest of his life in tears and grief, and so die. The other trees which grow by the river of pleasure produce fruit of a contrary nature, for who tasts thereof shall be eased from all his former desires: If he loved any thing, he shall quite forget it; and in a short time shall become younger, and live over again his former years: he shall cast off old age, and return to the prime of his strength, becoming first a young man, then a child, lastly, an infant, and so die. This, if any man think the Chian worthy credit, he may believe. To me he appears an egregious Romancer as well in this as other things.

307. Athanasius, Life of Anthony, 1.3, 7.6, 12.3-12.5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •plutarch, community with the authors of the past Found in books: KÃ¶nig, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 331

308. Babylonian Talmud, Yoma, 28b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •revelation, sinaitic, as the source of legal authority Found in books: Kanarek, Biblical narrative and formation rabbinic law (2014) 115, 116

28b.

28b. It was taught in a baraita that the Sages disputed the precise expression that was employed in the Temple. Rabbi Yishmael says that the formula is: The light flashed; Rabbi Akiva says: The light has risen, which is brighter than a mere flash. Naḥuma ben Apakshiyon says: There is even light in Hebron. Matya ben Shmuel says that the appointed priest in charge of the lotteries says: The entire eastern sky is illuminated all the way to Hebron. Rabbi Yehuda ben Beteira says that this is what the appointed priest said: The entire eastern sky is illuminated all the way to Hebron and the entire nation has gone out, each and every person to engage in his labor.,The Gemara questions Rabbi Yehuda ben Beteira’s version of the formula: If it is so that the people have gone to work, it has grown considerably lighter. People go to work after it is light. Apparently, Rabbi Yehuda ben Beteira is referring to a time after sunrise, not a time adjacent to dawn. The Gemara answers: It is that people have gone out to hire workers that we are saying. Owners of fields rose early, adjacent to dawn, to hire workers so that they could begin working when it is light.,§ Rav Safra said: The time for the afternoon prayer of Abraham begins from when the walls begin to blacken from shade. When the sun begins to descend from the middle of the sky, producing shadows on the walls, that marks the beginning of the setting of the sun and then the afternoon prayer may be recited.,Rav Yosef said: And will we arise and derive a halakha from Abraham? Didn’t Abraham live before the Torah was given to the Jewish people, and therefore halakhot cannot be derived from his conduct? Rava said: The tanna derived a halakha from Abraham’s conduct, and we do not derive a halakha from his conduct? As it was taught in a baraita with regard to the verse: “And on the eighth day the flesh of his foreskin shall be circumcised” (Leviticus 12:3), this verse teaches that the entire day is suitable for performance of the mitzva of circumcision. However, the vigilant are early in their performance of mitzvot and circumcise in the morning, as it is stated with regard to the binding of Isaac: “And Abraham arose early in the morning and saddled his donkey” (Genesis 22:3). He awakened early to fulfill the mitzva without delay. Apparently, halakha is derived from the conduct of Abraham.,Rather, Rava said: With regard to Rav Yosef, it was not the matter of deriving halakha from the conduct of Abraham that is difficult. Rather, this is difficult for him, as we learned in a mishna: When Passover eves occur on Shabbat eves, the daily afternoon offering is slaughtered at six and a half hours of the day and sacrificed on the altar at seven and a half hours. The afternoon offering was slaughtered as early as possible to enable all the Paschal lambs, which were slaughtered after the daily afternoon offering was sacrificed, to be slaughtered and roasted before sunset, so that no labor would be performed on Shabbat. Now, if indeed this halakha is derived from the conduct of Abraham, let us slaughter the offering even earlier, from when the walls begin to blacken, just after the end of the sixth hour of the day. Apparently, halakha is not derived from the conduct of Abraham.,The Gemara rejects this: What is the difficulty? rPerhaps the walls of the Temple begin to blacken only at six and a half hours of the day because they are not perfectly aligned. The Temple walls were broad at the bottom and gradually narrowed as they reached the top; therefore, the upper part of the wall did not cast a shadow on the wall opposite it until six and a half hours of the day. rOr, alternatively, it is different with regard to Abraham because there was great knowledge of astronomy [itztagninut] in his heart. He was able to precisely calculate the movements of the heavenly bodies and was therefore able to discern immediately after noon that the sun had begun its descent. Others require a half hour to be certain that the descent of the sun has begun. rOr, alternatively Abraham was different because he was an Elder and sat and studied Torah in a yeshiva, where the Divine Presence rests. There he developed the expertise to determine the precise hour. As Rabbi Ḥama, son of Rabbi Ḥanina, said: From the days of our ancestors, yeshiva never left them. Our ancestors were leaders of their generations, who taught Torah to students who came to them.,When they were in Egypt there was a yeshiva with them, as it is stated: “Go and gather the Elders of Israel” (Exodus 3:16), indicating that there were Sages among them who studied Torah. And similarly, when they were in the desert, there was a yeshiva with them, as it is stated: “Gather for me seventy men from the Elders of Israel” (Numbers 11:16). Abraham our Patriarch was himself an Elder and would sit in yeshiva, as it is stated: “And Abraham was old, advanced in years” (Genesis 24:1). From the apparent redundancy of the terms old and advanced in years, it is derived that old means that he was a wise Elder and prominent in Torah, and advanced in years means that he was elderly. Similarly, Isaac our Patriarch was an Elder and sat in yeshiva, as it is stated: “And it came to pass when Isaac was old and his eyes were dim” (Genesis 27:1). Similarly, Jacob our Patriarch was an Elder and sat in yeshiva, as it is stated: “And Israel’s eyes were heavy with age” (Genesis 48:10).,Eliezer, servant of Abraham, was an Elder and sat in yeshiva, as it is stated: “And Abraham said to his servant, the elder of his household, who ruled over all he had” (Genesis 24:2). Rabbi Elazar said: The verse means that he had mastery over the Torah of his master, having gained proficiency in all of the Torah of Abraham. That is the meaning of the verse: “He is Damascus [Dammesek] Eliezer” (Genesis 15:2). Rabbi Elazar said: The word Dammesek is a contraction of he who draws [doleh] and gives drink [mashke] to others from his master’s Torah.,Apropos the previous statement, the Gemara cites that Rav said: Abraham our Patriarch fulfilled the entire Torah before it was given, as it is stated: “Because [ekev] Abraham hearkened to My voice and kept My charge, My mitzvot, My statutes and My Torahs” (Genesis 26:5). Rav Shimi bar Ḥiyya said to Rav: And say that the verse means that he fulfilled only the seven Noahide mitzvot and not the entire Torah. The Gemara asks: But isn’t there also circumcision that Abraham clearly observed, which is not one of the Noahide laws? Apparently, Abraham fulfilled more than just those seven. The Gemara asks: And say that he fulfilled only the seven mitzvot and circumcision. Rav said to him: If so, why do I need the continuation of the verse, that Abraham kept: My mitzvot and My Torah? That is a clear indication that he fulfilled mitzvot beyond the seven Noahide mitzvot, and apparently fulfilled the entire Torah.,Rav said, and some say Rav Ashi said: Abraham our Patriarch fulfilled the entire Torah, even the mitzva of the joining of cooked foods, a rabbinic ordice instituted later, as it is stated: My Torahs. Since the term is in the plural, it indicates that Abraham kept two Torahs; one, the Written Torah, and one, the Oral Torah. In the course of fulfilling the Oral Torah, he fulfilled all the details and parameters included therein.,§ It was taught in the mishna that Matya ben Shmuel says that the appointed priest asks: Is the entire eastern sky illuminated even to Hebron? And he says: Yes. The Gemara asks: Who said yes? If we say it is that person who is standing on the roof, does he dream and also interpret his dream? Is it reasonable that the one asking the question answers it? Rather, say that it was that person who is standing on the ground who said yes. From where does he know that the sky is illuminated such that he is able to answer yes?,The Gemara suggests two possible solutions: If you wish, say it was that person who is standing on the ground who answered yes, and if you wish, say it was that person who is standing on the roof who answered. If you wish, say that the person who is standing on the roof said: The entire eastern sky is illuminated. And that person who is standing on the ground said to him: Has it illuminated even to Hebron? And he who is standing on the roof said to him: Yes.,And if you wish, say instead that the person who is standing on the ground said: Is the entire eastern sky illuminated? And he who is standing on the roof said to him: Do you mean that it is illuminated even to Hebron? And he who is standing on the ground said to him: Yes, that is what I mean.,§ The mishna asks: And why did they need to ascertain this? The mishna answered that there was an incident where they confused the light of the moon with the light of the rising sun and slaughtered the daily morning offering too early. The Gemara asks: And are sunlight and moonlight mistaken for one another? Wasn’t it taught in a baraita that Rabbi Yehuda HaNasi says: A column of the light of the moon is not similar to a column of the light of the sun; a column of the light of the moon rises like a staff in one column while a column of the light of the sun diffuses to here and to there? The Gemara answers that the school of Rabbi Yishmael taught: It was a cloudy day, and then even the moonlight diffuses to here and to there, which caused them to err and believe that it was the rising sun. Rav Pappa said: Learn from this statement of Rabbi Yishmael that a cloudy day is similar to a completely sunny day because the sunlight is further diffused by the clouds.,The Gemara asks: What are the practical ramifications of the statement that a cloudy day is similar to a completely sunny day? The Gemara explains: The ramifications are with regard to spreading hides to dry them. On a cloudy day, wherever the hides are placed they will be exposed to sunlight. Alternatively, the ramifications are according to that which Rava taught with regard to matza: A woman may neither knead dough for matza for Passover in the light of the sun nor may she prepare the dough with hot water heated in the sun. On a cloudy day, one may not knead the dough anywhere outside since the light of the sun is diffused everywhere.,Apropos a cloudy day, the Gemara cites that Rav Naḥman said: The hazy light of the sun through the clouds is more damaging than the light of the sun itself. And your mnemonic is the cover of a jar of vinegar: As long as the jar is tightly closed, the odor of the vinegar does not spread and it intensifies. Even the slightest opening in the lid releases an odor more powerful than the odor generated by vinegar that was not sealed in a jar. The same is true with regard to the rays of the sun. With regard to sunlight that is obscured behind clouds, when it escapes through breaks in the clouds it is more powerful than direct sunlight. Dazzling sunlight, which shines through cracks in the clouds, is more harmful to the eyes than direct sunlight. And your mnemonic is a drip; water that drips on a person is more bothersome than water in which one completely immerses his body.

309. Babylonian Talmud, Sukkah, 53a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •shapur i (sasanian king), portrayals of, as symbol of authority, in the babylonian talmud Found in books: Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 77

53a. אשה היתה בוררת חטים לאור של בית השואבה:,חסידים ואנשי מעשה כו': ת"ר יש מהן אומרים אשרי ילדותנו שלא ביישה את זקנותנו אלו חסידים ואנשי מעשה ויש מהן אומרים אשרי זקנותנו שכפרה את ילדותנו אלו בעלי תשובה אלו ואלו אומרים אשרי מי שלא חטא ומי שחטא ישוב וימחול לו,תניא אמרו עליו על הלל הזקן כשהיה שמח בשמחת בית השואבה אמר כן אם אני כאן הכל כאן ואם איני כאן מי כאן הוא היה אומר כן למקום שאני אוהב שם רגלי מוליכות אותי אם תבא אל ביתי אני אבא אל ביתך אם אתה לא תבא אל ביתי אני לא אבא אל ביתך שנאמר (שמות כ, כד) בכל המקום אשר אזכיר את שמי אבא אליך וברכתיך,אף הוא ראה גלגולת אחת שצפה על פני המים אמר לה על דאטפת אטפוך ומטיפיך יטופון אמר רבי יוחנן רגלוהי דבר איניש אינון ערבין ביה לאתר דמיתבעי תמן מובילין יתיה,הנהו תרתי כושאי דהוו קיימי קמי שלמה (מלכים א ד, ג) אליחרף ואחיה בני שישא סופרים דשלמה הוו יומא חד חזייה למלאך המות דהוה קא עציב א"ל אמאי עציבת א"ל דקא בעו מינאי הני תרתי כושאי דיתבי הכא מסרינהו לשעירים שדרינהו למחוזא דלוז כי מטו למחוזא דלוז שכיבו,למחר חזיא מלאך המות דהוה קבדח א"ל אמאי בדיחת א"ל באתר דבעו מינאי תמן שדרתינהו מיד פתח שלמה ואמר רגלוהי דבר איניש אינון ערבין ביה לאתר דמיתבעי תמן מובילין יתיה,תניא אמרו עליו על רבן שמעון בן גמליאל כשהיה שמח שמחת בית השואבה היה נוטל שמנה אבוקות של אור וזורק אחת ונוטל אחת ואין נוגעות זו בזו וכשהוא משתחוה נועץ שני גודליו בארץ ושוחה ונושק את הרצפה וזוקף ואין כל בריה יכולה לעשות כן וזו היא קידה,לוי אחוי קידה קמיה דרבי ואיטלע והא גרמא ליה והאמר רבי אלעזר לעולם אל יטיח אדם דברים כלפי מעלה שהרי אדם גדול הטיח דברים כלפי מעלה ואיטלע ומנו לוי הא והא גרמא ליה,לוי הוה מטייל קמיה דרבי בתמני סכיני שמואל קמיה שבור מלכא בתמניא מזגי חמרא אביי קמיה (דרבא) בתמניא ביעי ואמרי לה בארבעה ביעי,תניא אמר ר' יהושע בן חנניה כשהיינו שמחים שמחת בית השואבה לא ראינו שינה בעינינו כיצד שעה ראשונה תמיד של שחר משם לתפלה משם לקרבן מוסף משם לתפלת המוספין משם לבית המדרש משם לאכילה ושתיה משם לתפלת המנחה משם לתמיד של בין הערבים מכאן ואילך לשמחת בית השואבה,איני והאמר רבי יוחנן שבועה שלא אישן שלשה ימים מלקין אותו וישן לאלתר אלא הכי קאמר לא טעמנו טעם שינה דהוו מנמנמי אכתפא דהדדי:,חמש עשרה מעלות: אמר ליה רב חסדא לההוא מדרבנן דהוי קמסדר אגדתא קמיה א"ל שמיע לך הני חמש עשרה מעלות כנגד מי אמרם דוד א"ל הכי אמר רבי יוחנן בשעה שכרה דוד שיתין קפא תהומא ובעי למשטפא עלמא אמר דוד חמש עשרה מעלות והורידן אי הכי חמש עשרה מעלות יורדות מיבעי ליה,אמר ליה הואיל ואדכרתן (מלתא) הכי אתמר בשעה שכרה דוד שיתין קפא תהומא ובעא למשטפא עלמא אמר דוד מי איכא דידע אי שרי למכתב שם

53a. It was so bright that a woman would be able to sort wheat by the light of the Celebration of the Place of the Drawing of the Water.,§ The mishna continues: The pious and the men of action would dance before the people who attended the celebration. The Sages taught in the Tosefta that some of them would say in their song praising God: Happy is our youth, as we did not sin then, that did not embarrass our old age. These are the pious and the men of action, who spent all their lives engaged in Torah and mitzvot. And some would say: Happy is our old age, that atoned for our youth when we sinned. These are the penitents. Both these and those say: Happy is he who did not sin; and he who sinned should repent and God will absolve him.,It is taught in the Tosefta: They said about Hillel the Elder that when he was rejoicing at the Celebration of the Place of the Drawing of the Water he said this: If I am here, everyone is here; and if I am not here, who is here? In other words, one must consider himself as the one upon whom it is incumbent to fulfill obligations, and he must not rely on others to do so. He would also say this: To the place that I love, there my feet take me, and therefore, I come to the Temple. And the Holy One, Blessed be He, says: If you come to My house, I will come to your house; if you do not come to My house, I will not come to your house, as it is stated: “In every place that I cause My name to be mentioned, I will come to you and bless you” (Exodus 20:21).,The Gemara cites another statement of Hillel the Elder. Additionally, he saw one skull that was floating on the water and he said to it: Because you drowned others, they drowned you, and those that drowned you will be drowned. That is the way of the world; everyone is punished measure for measure. Apropos following one’s feet, Rabbi Yoḥa said: The feet of a person are responsible for him; to the place where he is in demand, there they lead him.,The Gemara relates with regard to these two Cushites who would stand before Solomon: “Elihoreph and Ahijah, the sons of Shisha” (I Kings 4:3), and they were scribes of Solomon. One day Solomon saw that the Angel of Death was sad. He said to him: Why are you sad? He said to him: They are asking me to take the lives of these two Cushites who are sitting here. Solomon handed them to the demons in his service, and sent them to the district of Luz, where the Angel of Death has no dominion. When they arrived at the district of Luz, they died.,The following day, Solomon saw that the Angel of Death was happy. He said to him: Why are you happy? He replied: In the place that they asked me to take them, there you sent them. The Angel of Death was instructed to take their lives in the district of Luz. Since they resided in Solomon’s palace and never went to Luz, he was unable to complete his mission. That saddened him. Ultimately, Solomon dispatched them to Luz, enabling the angel to accomplish his mission. That pleased him. Immediately, Solomon began to speak and said: The feet of a person are responsible for him; to the place where he is in demand, there they lead him.,§ It is taught in a baraita: They said about Rabban Shimon ben Gamliel that when he would rejoice at the Celebration of the Place of the Drawing of the Water, he would take eight flaming torches and toss one and catch another, juggling them, and, though all were in the air at the same time, they would not touch each other. And when he would prostrate himself, he would insert his two thumbs into the ground, and bow, and kiss the floor of the courtyard and straighten, and there was not any other creature that could do that due to the extreme difficulty involved. And this was the form of bowing called kidda performed by the High Priest.,The Gemara relates: Levi demonstrated a kidda before Rabbi Yehuda HaNasi and strained his thigh and came up lame. The Gemara asks: And is that what caused him to be lame? But didn’t Rabbi Elazar say: One should never speak impertinently toward God above; as a great person once spoke impertinently toward God above, and even though his prayers were answered, he was still punished and came up lame. And who was this great person? It was Levi. Apparently his condition was not caused by his bow. The Gemara answers: There is no contradiction. Both this and that caused him to come up lame; because he spoke impertinently toward God, he therefore was injured when exerting himself in demonstrating kidda.,Apropos the rejoicing of Rabban Shimon ben Gamliel at the Celebration of the Place of the Drawing of the Water, the Gemara recounts: Levi would walk before Rabbi Yehuda HaNasi juggling with eight knives. Shmuel would juggle before King Shapur with eight glasses of wine without spilling. Abaye would juggle before Rabba with eight eggs. Some say he did so with four eggs. All these were cited.,It is taught in a baraita that Rabbi Yehoshua ben Ḥaya said: When we would rejoice in the Celebration of the Place of the Drawing of the Water, we did not see sleep in our eyes the entire Festival. How so? In the first hour of the day, the daily morning offering was sacrificed and everyone came to watch. From there they proceeded to engage in prayer in the synagogue; from there, to watch the sacrifice of the additional offerings; from there, to the synagogue to recite the additional prayer. From there they would proceed to the study hall to study Torah; from there to the eating and drinking in the sukka; from there to the afternoon prayer. From there they would proceed to the daily afternoon offering in the Temple. From this point forward, they proceeded to the Celebration of the Place of the Drawing of the Water.,The Gemara wonders: Is that so? But didn’t Rabbi Yoḥa say: One who took an oath that I will not sleep three days, one flogs him immediately for taking an oath in vain, and he may sleep immediately because it is impossible to stay awake for three days uninterrupted. Rather, this is what Rabbi Yehoshua is saying: We did not experience the sense of actual sleep, because they would merely doze on each other’s shoulders. In any case, they were not actually awake for the entire week.,§ The mishna continues: The musicians would stand on the fifteen stairs that descend from the Israelites’ courtyard to the Women’s Courtyard, corresponding to the fifteen Songs of the Ascents in Psalms. Rav Ḥisda said to one of the Sages who was organizing aggada before him: Did you hear with regard to these fifteen Songs of Ascents in Psalms, corresponding to what did David say them? He said to him that this is what Rabbi Yoḥa said: At the time that David dug the drainpipes in the foundation of the Temple, the waters of the depths rose and sought to inundate the world. Immediately, David recited the fifteen Songs of the Ascents and caused them to subside. Rav Ḥisda asked: If so, should they be called fifteen Songs of the Ascents? They should have been called Songs of the Descents.,Rav Ḥisda continued and said to him: Since you reminded me of this matter, this is what was originally stated: At the time that David dug the drainpipes, the waters of the depths rose and sought to inundate the world. David said: Is there anyone who knows whether it is permitted to write the sacred name

310. Babylonian Talmud, Shabbat, 113b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •shapur i (sasanian king), portrayals of, as symbol of authority, in the babylonian talmud Found in books: Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 79

113b. שלא יהא דבורך של שבת כדבורך של חול דבור אסור הרהור מותר בשלמא כולהו לחיי אלא שלא יהא הילוכך של שבת כהילוכך של חול מאי היא כי הא דאמר רב הונא אמר רב ואמרי ליה אמר ר' אבא אמר רב הונא היה מהלך בשבת ופגע באמת המים אם יכול להניח את רגלו ראשונה קודם שתעקר שניה מותר ואם לאו אסור,מתקיף לה רבא היכי ליעביד ליקף קמפיש בהילוכא ליעבר זימנין דמיתווסן מאני מיא ואתי לידי סחיטה אלא בהא כיון דלא אפשר שפיר דמי אלא כדבעא מיניה ר' מר' ישמעאל בר' יוסי מהו לפסוע פסיעה גסה בשבת א"ל וכי בחול מי הותרה שאני אומר פסיעה גסה נוטלת אחד מחמש מאות ממאור עיניו של אדם ומהדר ליה בקידושא דבי שמשי,בעא מיניה ר' מר' ישמעאל בר' יוסי מהו לאכול אדמה בשבת א"ל וכי בחול מי הותרה שאני אומר אף בחול אסור מפני שהוא מלקה אמר ר' אמי כל האוכל מעפרה של בבל כאילו אוכל מבשר אבותיו וי"א כאילו אוכל שקצים ורמשים דכתיב (בראשית ז, כג) וימח את כל היקום וגו',אמר ריש לקיש למה נקרא שמה שנער שכל מתי מבול ננערו לשם א"ר יוחנן למה נקרא שמה מצולה שכל מתי מבול נצטללו לשם [וי"א כאילו אוכל] שקצים ורמשים והא ודאי איתמחויי איתמחו אמרי כיון דמלקי גזרו ביה רבנן דהא ההוא גברא דאכל גרגישתא ואכל תחלי וקדחו ליה תחליה בלביה ומית,(רות ג, ג) ורחצת וסכת ושמת שמלותיך א"ר אלעזר אלו בגדים של שבת (משלי ט, ט) תן לחכם ויחכם עוד אמר רבי אלעזר זו רות המואביה ושמואל הרמתי,רות דאילו נעמי קאמרה לה ורחצת וסכת ושמת שמלותיך עליך וירדת הגורן ואילו בדידה כתיב ותרד הגורן והדר ותעש ככל אשר צותה חמותה שמואל דאילו עלי קאמר ליה (שמואל א ג, ט) שכב והיה אם יקרא אליך ואמרת דבר ה' כי שומע עבדך ואילו בדידי' כתיב ביה ויבא ה' ויתיצב ויקרא כפעם בפעם שמואל שמואל ויאמר שמואל דבר כי שומע עבדך ולא אמר דבר ה',(רות ב, ג) ותלך ותבא ותלקט בשדה אמר רבי אלעזר שהלכה ובאת הלכה ובאת עד שמצאה בני אדם המהוגנין לילך עמהם (רות ב, ה) ויאמר בועז לנערו הנצב על הקוצרים למי הנערה הזאת וכי דרכו של בועז לשאול בנערה אמר ר' אלעזר דבר חכמה ראה בה שני שבלין לקטה שלשה שבלין אינה לקטה,במתניתא תנא דבר צניעות ראה בה עומדות מעומד נופלות מיושב (רות ב, ח) וכה תדבקין עם נערותי וכי דרכו של בועז לדבק עם הנשים א"ר אלעזר כיון דחזא (רות א, יד) ותשק ערפה לחמותה ורות דבקה בה אמר שרי לאידבוקי בה,(רות ב, יד) ויאמר לה בועז לעת האוכל גשי הלום א"ר אלעזר רמז רמז לה עתידה מלכות בית דוד לצאת ממך דכתיב ביה הלום שנאמר (שמואל ב ז, יח) ויבא המלך דוד וישב לפני ה' ויאמר מי אנכי אדני ה' ומי ביתי כי הביאתני עד הלום (רות ב, יד) וטבלת פתך בחומץ א"ר אלעזר מכאן שהחומץ יפה לשרב,ר' שמואל בר נחמני אמר רמז רמז לה עתיד בן לצאת ממך שמעשיו קשין כחומץ ומנו מנשה (רות ב, יד) ותשב מצד הקוצרים א"ר אלעזר מצד הקוצרים ולא בתוך הקוצרים רמז רמז לה שעתידה מלכות בית דוד שתתחלק,(רות ב, יד) ויצבט לה קלי ותאכל אמר רבי אלעזר ותאכל בימי דוד ותשבע בימי שלמה ותותר בימי חזקיה ואיכא דאמרי ותאכל בימי דוד ובימי שלמה ותשבע בימי חזקיה ותותר בימי רבי דאמר מר אהוריריה דרבי הוה עתיר משבור מלכא במתניתא תנא ותאכל בעולם הזה ותשבע לימות המשיח ותותר לעתיד לבא:,(ישעיהו י, טז) ותחת כבודו יקד יקוד כיקוד אש א"ר יוחנן ותחת כבודו ולא כבודו ממש ר' יוחנן לטעמיה דר' יוחנן קרי למאניה מכבדותי,ר"א אומר ותחת כבודו תחת כבודו ממש ר' שמואל בר נחמני אמר תחת כבודו כשריפת בני אהרן מה להלן שריפת נשמה וגוף קיים אף כאן שריפת נשמה וגוף קיים,א"ר אחא בר אבא אמר רבי יוחנן

113b. means that your speech on Shabbat should not be like your speech during the week, i.e., one should not discuss his weekday affairs on Shabbat. However, it is only speech that they said is prohibited, whereas merely contemplating weekday affairs is permitted. The Gemara asks: Granted, all of these directives, fine, they are understood. However, what is the meaning of the following phrase: That your walking on Shabbat should not be like your walking during the week? The Gemara answers: It is in accordance with that which Rav Huna said that Rav said, and some say that Rabbi Abba said that Rav Huna said: If one were walking on Shabbat and came upon a stream of water and had to cross it, if the stream is narrow and one could place his first foot down on the other side before raising the second one, it is permitted to cross it; and if it is not possible and one must jump to cross it, it is prohibited. That is the type of walking that is not permitted on Shabbat.,Rava strongly objects to this: Since we have said that one’s walking on Shabbat should not be like his walking during the week, and jumping constitutes prohibited walking, if one encounters a stream on Shabbat, what should he do to cross to the other side? If he circumvents the stream, he is increasing the distance that he is walking and exerting extra effort on Shabbat. If he walks through the water, sometimes his clothes will absorb water and he will come to wring them out. What then should he do? Rather, in this case, since it is not possible to cross any other way, he may well cross it, i.e., it is permitted for him to jump over the stream. Therefore, rather say that walking that is defined as characteristic of weekday walking involves taking large steps. As Rabbi Yehuda HaNasi raised a dilemma before Rabbi Yishmael, son of Rabbi Yosei: What is the ruling with regard to taking large steps on Shabbat? That is what the Gemara meant when it used the phrase: Your walking during the week. Rabbi Yishmael said to him: And during the week are large steps permitted? As I say: A large step takes away one five-hundredth of a person’s eyesight. The Gemara comments: And his eyesight is restored to him during kiddush on Shabbat evening.,And Rabbi Yehuda HaNasi raised a dilemma before Rabbi Yishmael, son of Rabbi Yosei: What is the ruling with regard to eating earth for medicinal purposes on Shabbat? Rabbi Yishmael said to him: And during the week is it permitted to eat soil? As I say: Even during the week it is prohibited because it is harmful. Rabbi Ami said: Anyone who eats the dust of Babylonia, it is as if he is eating the flesh of his ancestors buried there. And some say: It is as if he eats abominations and creeping creatures, as it is written: “And He wiped out all that existed on the face of the earth, from humans to animals, to creeping creatures to the birds in the sky, and they were wiped off the land” (Genesis 7:23).,Apropos dead residue in the ground, Reish Lakish said: Why is Babylonia called Shinar? It is because all those who died in the Flood were deposited there [ninaru lesham]. Rabbi Yoḥa said: Why is Babylonia called Metzula? It is because all those who died in the Flood sank there [nitztalelu lesham]. The Gemara asks: We said that some say that if one eats dirt from Babylonia, it is as if he eats abominations and creeping creatures. However, certainly their bodies have putrefied and decomposed, and therefore they are no longer prohibited. Rather, since soil is harmful, the Sages issued a decree not to eat it. The decree was not issued due to the prohibition of eating creeping creatures; rather, it was issued because a certain person ate soil for medicinal purposes and also ate cress. The cress took root in the soil that was inside him and began to grow. And the cress punctured his heart and he died.,The Gemara continues to discuss Shabbat. Naomi advised Ruth: “And you shall bathe, and anoint yourself, and put on your robes, and go down to the threshing floor. Do not make yourself known to the man until he has finished eating and drinking” (Ruth 3:3). Rabbi Elazar said: These robes are Shabbat garments that Naomi told her to wear in honor of the occasion. Apropos the book of Ruth, the Gemara cites additional statements of Rabbi Elazar with regard to Ruth: “Give to the wise one and he will become wiser; let the righteous one know and he will learn more” (Proverbs 9:9). Rabbi Elazar said: This refers to Ruth the Moabite and Samuel of Rama, who received advice and added to it with their wisdom.,The Gemara elaborates. Whereas Naomi said to Ruth: “And you shall bathe, and anoint yourself, and put on your robes, and go down to the threshing floor,” but with regard to Ruth herself it is written, “And she went down to the threshing floor” (Ruth 3:6), and only afterward does it say, “And she did according to all that her mother-in-law commanded her.” Ruth decided to anoint herself at the threshing floor and not on the road so that people would not meet her on the way there and suspect her of immorality. Whereas Eli said to Samuel: “Go and lie down and if He calls you, you say: Speak, Lord, for Your servant is listening” (I Samuel 3:9), but with regard to Samuel himself it is written: “And the Lord came and stood, and He called like He did the other times: Samuel, Samuel. And Samuel said: Speak, for Your servant is listening” (I Samuel 3:10), and he did not say: Speak, Lord, since he would not assume it was God speaking to him until he was sure of it.,And the verse in Ruth states: “And she went, and she came, and she collected in the field after the harvesters” (Ruth 2:3). Rabbi Elazar said: This verse teaches that she went and came, went and came, until she found suitable people with whom to walk. It also says: “And Boaz said to his youth who was standing over the harvesters: To whom does this young woman belong?” (Ruth 2:5). This is surprising: And was it Boaz’s habit to inquire about a young woman? Rabbi Elazar said: He saw in her a matter of wisdom and Torah, and that is why he asked about her. What he saw was that she collected two stalks, but she did not collect three stalks. She thereby acted in accordance with the halakha that three stalks lying together are not considered to be gleanings left for the poor; rather, they remain in the possession of the owner of the field.,It was taught in a baraita: He saw a matter of modesty in her when she was collecting stalks. She picked stalks that were upright while she was standing, and stalks that had fallen she picked while sitting; due to her modesty she did not bend over to take them. It also says: “And Boaz said to Ruth: Do you hear, my daughter? Do not go to glean in another field and do not leave from here, but cling to my maidens” (Ruth 2:8). This is also surprising. And was it Boaz’s habit to cling to women? Rabbi Elazar said: Since he saw “And Orpah kissed her mother-in-law and Ruth clung to her” (Ruth 1:14), he said: It is permitted to cling to a woman like this.,It also says: “And Boaz said to her at mealtime: Come here [halom] and eat from the bread and dip your bread in vinegar. And she sat beside the harvesters and he gave her roasted grain and she ate, and she was satiated, and she left some over” (Ruth 2:14). Rabbi Elazar interpreted this and said that he hinted to her prophetically: In the future the kingdom of David will come from you, as it is written with regard to it, i.e., the kingdom of David: “Here,” as it is stated: “And King David came and sat before God and said: Who am I, Lord, God, and who is my family that You have brought me to here [halom]?” (II Samuel 7:18). With regard to his saying: “And dip your bread in vinegar” (Ruth 2:14), Rabbi Elazar said: From here we see that vinegar is good to have in hot weather.,Rabbi Shmuel bar Naḥmani said that he hinted to her: A son will come from you in the future whose actions will be as sharp as vinegar, and who is he? King Manasseh. “And she sat beside the harvesters.” Rabbi Elazar said with regard to this: Beside the harvesters, and not among the harvesters. He hinted to her that the kingdom of David will be divided in the future and her children will not always be in the center of Israel.,It also says in the verse: “And he gave her roasted grain and she ate, and she was satiated, and she left some over.” The Gemara explains: “And he gave her roasted grain and she ate”; this is also interpreted as a prophetic message. Rabbi Elazar said: “And she ate” was fulfilled by her children’s children in the days of David; “And she was satiated” was fulfilled in the days of Solomon; “And she left some over” was fulfilled in the days of Hezekiah. And some say that there is a different interpretation: “And she ate,” was fulfilled in the days of David and Solomon; “And she was satiated,” was fulfilled in the days of Hezekiah; “And she left some over” was fulfilled in the days of Rabbi Yehuda HaNasi. As the Master said: Rabbi Yehuda HaNasi’s horsekeeper [ahuriyarei] was richer than the king of Persia. It was taught in a baraita: “And she ate,” in this world; “and she was satiated,” in the days of the Messiah; “and she left some over,” in the future, at the end of days.,It was mentioned earlier that Rabbi Yoḥa called his clothing his honor. The Gemara cites the interpretation of the verse that speaks about the downfall of the king of Assyria: “Therefore, the Lord, the Lord of hosts, will send leanness to his fat ones and under his honor He will burn a burning like a burning fire” (Isaiah 10:16).rRabbi Yoḥa said: “And under his honor,” but not his actual honor. The Gemara explains: Rabbi Yoḥa follows his own reasoning, for he called his clothing my honor, which means that the bodies of the king of Assyria’s soldiers were burned. However, their garments were miraculously not burned.,Rabbi Elazar said: “And under his honor” means in place of his actual honor. That is to say, their bodies were burned. Since, in Rabbi Elazar’s opinion, the word under means in the place of, the verse accordingly means that in the place of his honor, i.e., the body, there remain ashes.rRabbi Shmuel bar Naḥmani said: Under his honor means beneath his flesh, similar to the burning of the sons of Aaron. Just as there, i.e., the burning of Aaron’s sons, the soul burned while the body remained intact, so too here, i.e., the burning of Assyrian soldiers, the soul burned while the body remained intact.,Rabbi Aḥa bar Abba said that Rabbi Yoḥa said:

311. Babylonian Talmud, Sanhedrin, 74b, 4b-5a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 123, 150

312. Babylonian Talmud, Pesahim, 54a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •shapur i (sasanian king), portrayals of, as symbol of authority, in the babylonian talmud Found in books: Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 78

54a. ואיש תבונה ידלנה מים עמוקים עצה בלב איש זה עולא ואיש תבונה ידלנה זה רבה בר בר חנה ואינהו כמאן סברוה כי הא דאמר ר' בנימן בר יפת אמר רבי יוחנן מברכין על האור בין במוצאי שבת בין במוצאי יום הכפורים וכן עמא דבר,מיתיבי אין מברכין על האור אלא במוצאי שבת הואיל ותחילת ברייתו הוא וכיון שרואה מברך מיד רבי יהודה אומר סודרן על הכוס ואמר רבי יוחנן הלכה כרבי יהודה,לא קשיא כאן באור ששבת כאן באור היוצא מן העצים ומן האבנים,תני חדא אור היוצא מן העצים ומן האבנים מברכין עליו ותני חדא אין מברכין עליו לא קשיא כאן במוצאי שבת כאן במוצאי יום הכפורים,רבי מפזרן רבי חייא מכנסן אמר רבי יצחק בר אבדימי אע"פ שרבי מפזרן חוזר וסודרן על הכוס כדי להוציא בניו ובני ביתו,ואור במוצאי שבת איברי והא תניא עשרה דברים נבראו בערב שבת בין השמשות אלו הן באר והמן וקשת כתב ומכתב והלוחות וקברו של משה ומערה שעמד בו משה ואליהו פתיחת פי האתון ופתיחת פי הארץ לבלוע את הרשעים,רבי נחמיה אומר משום אביו אף האור והפרד ר' יאשיה אומר משום אביו אף האיל והשמיר רבי יהודה אומר אף הצבת הוא היה אומר צבתא בצבתא מתעבדא וצבתא קמייתא מאן עבד הא לאי בריה בידי שמים היא אמר ליה אפשר יעשנה בדפוס ויקבענה כיון הא לאי בריה בידי אדם היא,לא קשיא הא באור דידן הא באור דגיהנם אור דידן במוצאי שבת אור דגיהנם בערב שבת ואור דגיהנם בערב שבת איברי והא תניא *שבעה דברים נבראו קודם שנברא העולם ואלו הן תורה ותשובה וגן עדן וגיהנם וכסא הכבוד ובית המקדש ושמו של משיח,תורה דכתיב (משלי ח, כב) ה' קנני ראשית דרכו תשובה דכתיב (תהלים צ, ב) בטרם הרים יולדו וכתיב (תהלים צ, ג) תשב אנוש עד דכא ותאמר שובו בני אדם,גן עדן דכתיב (בראשית ב, ח) ויטע ה' אלהים גן בעדן מקדם גיהנם דכתיב (ישעיהו ל, לג) כי ערוך מאתמול תפתה,כסא הכבוד ובית המקדש דכתיב (ירמיהו יז, יב) כסא כבוד מרום מראשון מקום מקדשנו שמו של משיח דכתיב (תהלים עב, יז) יהי שמו לעולם לפני שמש ינון שמו,אמרי חללה הוא דנברא קודם שנברא העולם ואור דידיה בערב שבת,ואור דידיה בערב שבת איברי והתניא רבי יוסי אומר אור שברא הקב"ה בשני בשבת אין לו כבייה לעולם שנאמר (ישעיהו סו, כד) ויצאו וראו בפגרי האנשים הפושעים בי כי תולעתם לא תמות ואשם לא תכבה ואמר רבי בנאה בריה דרבי עולא מפני מה לא נאמר כי טוב בשני בשבת מפני שנברא בו אור של גיהנם ואמר רבי אלעזר אע"פ שלא נאמר בו כי טוב חזר וכללו בששי שנאמר (בראשית א, לא) וירא אלהים את כל אשר עשה והנה טוב מאד,אלא חללה קודם שנברא העולם ואור דידיה בשני בשבת ואור דידן במחשבה עלה ליבראות בערב שבת ולא נברא עד מוצאי שבת דתניא ר' יוסי אומר שני דברים עלו במחשבה ליבראות בערב שבת ולא נבראו עד מוצאי שבת ובמוצאי שבת נתן הקב"ה דיעה באדם הראשון מעין דוגמא של מעלה והביא שני אבנים וטחנן זו בזו ויצא מהן אור והביא שתי בהמות והרכיב זו בזו ויצא מהן פרד רבן שמעון בן גמליאל אומר פרד בימי ענה היה שנאמר (בראשית לו, כד) הוא ענה אשר מצא את הימים במדבר,דורשי חמורות היו אומרים ענה פסול היה לפיכך הביא פסול לעולם שנאמר (בראשית לו, כ) אלה בני שעיר החורי וכתיב אלה בני צבעון ואיה וענה אלא מלמד שבא צבעון על אמו והוליד ממנה ענה,ודילמא תרי ענה הוו אמר רבא אמינא מילתא דשבור מלכא לא אמרה ומנו שמואל איכא דאמרי אמר ר"פ אמינא מילתא דשבור מלכא לא אמרה ומנו רבא אמר קרא הוא ענה הוא ענה דמעיקרא,תנו רבנן עשרה דברים נבראו בערב שבת בין השמשות ואלו הן באר ומן וקשת הכתב והמכתב והלוחות קברו של משה ומערה שעמד בה משה ואליהו פתיחת פי האתון ופתיחת פי הארץ לבלוע את הרשעים ויש אומרים אף מקלו של אהרן שקדיה ופרחיה ויש אומרים אף המזיקין ויש אומרים אף

54a. but a man of understanding will draw it out” (Proverbs 20:5). Counsel in the heart of man is like deep water; that is a reference to Ulla, who had a thought but did not articulate it. But a man of understanding will draw it out; that is a reference to Rabba bar bar Ḥana, who understood the allusion even though it was not articulated. The Gemara asks: And in accordance with whose opinion do Ulla and Rabba bar bar Ḥana hold, leading them to reject Rabbi Abba’s statement of Rabbi Yoḥa’s opinion? The Gemara answers: They hold in accordance with that which Rabbi Binyamin bar Yefet said that Rabbi Yoḥa said: One recites the blessing over fire both at the conclusion of Shabbat and at the conclusion of Yom Kippur. And that is how the people act.,The Gemara raises an objection from that which was previously taught: One recites a blessing over fire only at the conclusion of Shabbat and not at the conclusion of Festivals or Yom Kippur, since the conclusion of Shabbat is the time of its original creation. And once he sees it, he recites the blessing immediately. Rabbi Yehuda says: One does not recite the blessing immediately; rather, he waits and arranges and recites the blessings over fire and spices over the cup of wine that accompanies the recitation of havdala. And Rabbi Yoḥa said: The halakha is in accordance with the opinion of Rabbi Yehuda. How does Rabbi Yoḥa explain the baraita?,The Gemara answers: This is not difficult. Here, where Rabbi Yoḥa said that one recites the blessing at the conclusion of Yom Kippur, it is referring to fire that rested on Yom Kippur, i.e., fire for which no prohibition was involved in its kindling, either because it was kindled before Yom Kippur or because it was kindled in a permitted manner, e.g., for a dangerously ill person. There, where Rabbi Yoḥa said that the blessing is recited only at the conclusion of Shabbat, it is referring to fire generated from wood and from stones after Shabbat, similar to the primordial fire, which was created at the conclusion of Shabbat.,It was taught in one baraita: With regard to fire generated from wood and stones, one recites a blessing over it; and it was taught in one other baraita: One does not recite a blessing over it. This apparent contradiction is not difficult. Here, where the baraita states that one recites a blessing, it is referring to the conclusion of Shabbat. There, where the baraita states that one does not recite a blessing, it is referring to the conclusion of Yom Kippur.,Rabbi Yehuda HaNasi would distribute the blessings over the fire and the spices, reciting each when the opportunity arose. Rabbi Ḥiyya would collect them, reciting all the blessings at the same time in the framework of havdala. Rabbi Yitzḥak bar Avdimi said: Even though Rabbi Yehuda HaNasi distributes them and recites each blessing at his first opportunity, he repeats the blessings and arranges and recites them over the cup of wine in order to discharge the obligation of his children and the members of his household.,The Gemara stated that fire was originally created at the conclusion of Shabbat. The Gemara asks: Was fire created at the conclusion of Shabbat? Wasn’t it taught in a baraita: Ten miraculous phenomena were created in heaven on Shabbat eve during twilight, and were revealed in the world only later? They were: Miriam’s well, and the manna that fell in the desert, and the rainbow, writing [ketav], and the writing instrument [mikhtav], and the tablets of the Ten Commandments, and the grave of Moses, and the cave in which Moses and Elijah stood, the opening of the mouth of Balaam’s donkey, and the opening of the earth’s mouth to swallow the wicked in the incident involving Korah.,Rabbi Neḥemya said in the name of his father: Even the fire and the mule, which is a product of crossbreeding, were created at that time. Rabbi Yoshiya said in the name of his father: Even the ram slaughtered by Abraham in place of Isaac, and the shamir worm used to shape the stones for the altar, were created at that time. Rabbi Yehuda says: Even the tongs were created at this time. He would say: Tongs can be fashioned only with other tongs, but who fashioned the first tongs? Indeed, the first pair of tongs was fashioned at the hand of Heaven. An anonymous questioner said to him: It is possible to fashion tongs with a mold and align it without the need for other tongs. Indeed, the first tongs were a creation of man. In any event, fire was originally created before Shabbat, not at the conclusion of Shabbat.,The Gemara answers: This is not difficult. This baraita is referring to our fire, and that baraita is referring to the fire of Gehenna. The Gemara explains: Our fire was created at the conclusion of Shabbat, but the fire of Gehenna was created on Shabbat eve. The Gemara proceeds to ask: Was the fire of Gehenna created on Shabbat eve? Wasn’t it taught in a baraita: Seven phenomena were created before the world was created, and they are: Torah, and repentance, and the Garden of Eden, and Gehenna, and the Throne of Glory, and the Temple, and the name of Messiah.,The Gemara provides sources for the notion that each of these phenomena was created before the world was. Torah was created before the world was created, as it is written: “The Lord made me as the beginning of His way, the first of His works of old” (Proverbs 8:22), which, based on the subsequent verses, is referring to the Torah. Repentance was created before the world was created, as it is written: “Before the mountains were brought forth, or ever You had formed the earth and the world, even from everlasting to everlasting, You are God,” and it is written immediately afterward: “You return man to contrition; and You say: Repent, children of man” (Psalms 90:2–3).,The Garden of Eden was created before the world was created, as it is written: “And God planted the Garden of Eden in the east [mikedem]” (Genesis 2:8). The term: In the east [mikedem] is interpreted in the sense of: Before [mikodem], i.e., before the world was created. Gehenna was created before the world was created, as it is written: “For its hearth is ordained of old” (Isaiah 30:33). The hearth, i.e., Gehenna, was created before the world was created.,The Throne of Glory and the Temple were created before the world was created, as it is written: “Your Throne of Glory on high from the beginning, in the place of our Sanctuary” (Jeremiah 17:12). The name of Messiah was created before the world was created, as it is written in the chapter discussing the Messiah: “May his name endure forever; his name existed before the sun” (Psalms 72:17). The name of Messiah already existed before the creation of the sun and the rest of the world. This baraita states that Gehenna was created before the world was created and not during twilight before the first Shabbat.,They say in answer: The void of Gehenna was created before the world, but its fire was created on Shabbat eve.,The Gemara asks: And was its fire created on Shabbat eve? Wasn’t it taught in a baraita that Rabbi Yosei says: The fire that the Holy One, Blessed be He, created on the second day of the week will never be extinguished, as it is stated: “And they shall go forth, and look upon the carcasses of the men who have rebelled against Me; for their worm shall not die, nor will their fire be extinguished; and they shall be an abhorrence to all flesh” (Isaiah 66:24)? And Rabbi Bana’a, son of Rabbi Ulla, said: Why doesn’t the verse state: That it was good, at the end of the second day of the week of Creation, as it does on the other days? It is because on that day the fire of Gehenna was created. And Rabbi Elazar said that even though: That it was good, was not stated with regard to the creations of the second day, He later included it on the sixth day, as it is stated: “And God saw all that He had done and behold, it was very good” (Genesis 1:31).,Rather, the void of Gehenna was created before the world was created, and its fire was created only on the second day of the week. And the thought arose in God’s mind to create our fire on Shabbat eve; however, it was not actually created until the conclusion of Shabbat, as it was taught in a baraita that Rabbi Yosei says: The thoughts of two phenomena arose in God’s mind on Shabbat eve, but were not actually created until the conclusion of Shabbat. At the conclusion of Shabbat, the Holy One, Blessed be He, granted Adam, the first man, creative knowledge similar to divine knowledge, and he brought two rocks and rubbed them against each other, and the first fire emerged from them. Adam also brought two animals, a female horse and a male donkey, and mated them with each other, and the resultant offspring that emerged from them was a mule. Rabban Shimon ben Gamliel disagrees and says that the first mule was in the days of Anah, as it is stated: “And these are the children of Zibeon: Aiah and Anah; this is Anah who found the mules in the wilderness, as he fed the donkeys of Zibeon his father” (Genesis 36:24).,The interpreters of Torah symbolism [ḥamurot] would say: Anah was the product of an incestuous relationship, and as a result he was spiritually unfit to produce offspring. Therefore, he brought an example of unfitness, i.e., an animal physically unfit to produce offspring, into the world, as it is stated: “These are the sons of Seir the Horite, the inhabitants of the land: Lotan, and Shoval, and Zibeon, and Anah” (Genesis 36:20). And it is also stated: “And these are the sons of Zibeon: Aiah and Anah” (Genesis 36:24). One verse describes both Anah and Zibeon as sons of Seir, meaning that they are brothers, while the other verse describes Anah as Zibeon’s son. Rather, this teaches that Zibeon cohabited with his mother, the wife of Seir, and fathered Anah from her. He is called Seir’s son although in fact he was the offspring of Seir’s son and Seir’s wife.,The Gemara asks: And perhaps there were two people named Anah, one the son of Zibeon and the other the son of Seir? Rava said: I will state a matter that even King Shapur did not state. And who is this King Shapur? This cannot be a reference to Shapur, king of Persia; rather, it must be an epithet for someone else. He is Shmuel, whose legal rulings were accepted by the public like the edicts of a king by his subjects. Some say a different version, that it was Rav Pappa who said: I will state a matter that even King Shapur did not state. And who is he that Rav Pappa is referring to by the epithet King Shapur? He is Rava. The verse said: “This is Anah who found the mules,” indicating that he is the same Anah mentioned initially in the earlier verse.,The Sages taught: Ten phenomena were created on Shabbat eve during twilight, and they were: Miriam’s well, and manna, and the rainbow, writing, and the writing instrument, and the tablets, the grave of Moses, and the cave in which Moses and Elijah stood, the opening of the mouth of Balaam’s donkey, and the opening of the mouth of the earth to swallow the wicked in the time of Korah. And some say that even Aaron’s staff was created then with its almonds and its blossoms. Some say that even the demons were created at this time. And some say that even

313. Babylonian Talmud, Niddah, 31b, 31a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 138

31a. מאי קרא (תהלים עא, ו) ממעי אמי אתה גוזי מאי משמע דהאי גוזי לישנא דאשתבועי הוא דכתיב (ירמיהו ז, כט) גזי נזרך והשליכי,ואמר רבי אלעזר למה ולד דומה במעי אמו לאגוז מונח בספל של מים אדם נותן אצבעו עליו שוקע לכאן ולכאן,תנו רבנן שלשה חדשים הראשונים ולד דר במדור התחתון אמצעיים ולד דר במדור האמצעי אחרונים ולד דר במדור העליון וכיון שהגיע זמנו לצאת מתהפך ויוצא וזהו חבלי אשה,והיינו דתנן חבלי של נקבה מרובין משל זכר,ואמר רבי אלעזר מאי קרא (תהלים קלט, טו) אשר עשיתי בסתר רקמתי בתחתיות ארץ דרתי לא נאמר אלא רקמתי,מאי שנא חבלי נקבה מרובין משל זכר זה בא כדרך תשמישו וזה בא כדרך תשמישו זו הופכת פניה וזה אין הופך פניו,תנו רבנן שלשה חדשים הראשונים תשמיש קשה לאשה וגם קשה לולד אמצעיים קשה לאשה ויפה לולד אחרונים יפה לאשה ויפה לולד שמתוך כך נמצא הולד מלובן ומזורז,תנא המשמש מטתו ליום תשעים כאילו שופך דמים מנא ידע אלא אמר אביי משמש והולך (תהלים קטז, ו) ושומר פתאים ה',תנו רבנן שלשה שותפין יש באדם הקב"ה ואביו ואמו אביו מזריע הלובן שממנו עצמות וגידים וצפרנים ומוח שבראשו ולובן שבעין אמו מזרעת אודם שממנו עור ובשר ושערות ושחור שבעין והקב"ה נותן בו רוח ונשמה וקלסתר פנים וראיית העין ושמיעת האוזן ודבור פה והלוך רגלים ובינה והשכל,וכיון שהגיע זמנו להפטר מן העולם הקב"ה נוטל חלקו וחלק אביו ואמו מניח לפניהם אמר רב פפא היינו דאמרי אינשי פוץ מלחא ושדי בשרא לכלבא,דרש רב חיננא בר פפא מאי דכתיב (איוב ט, י) עושה גדולות עד אין חקר ונפלאות עד אין מספר בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם נותן חפץ בחמת צרורה ופיה למעלה ספק משתמר ספק אין משתמר ואילו הקב"ה צר העובר במעי אשה פתוחה ופיה למטה ומשתמר,דבר אחר אדם נותן חפציו לכף מאזנים כל זמן שמכביד יורד למטה ואילו הקב"ה כל זמן שמכביד הולד עולה למעלה,דרש רבי יוסי הגלילי מאי דכתיב {תהילים קל״ט:י״ד } אודך (ה') על כי נוראות נפליתי נפלאים מעשיך ונפשי יודעת מאד בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם נותן זרעונים בערוגה כל אחת ואחת עולה במינו ואילו הקב"ה צר העובר במעי אשה וכולם עולין למין אחד,דבר אחר צבע נותן סמנין ליורה כולן עולין לצבע אחד ואילו הקב"ה צר העובר במעי אשה כל אחת ואחת עולה למינו,דרש רב יוסף מאי דכתיב (ישעיהו יב, א) אודך ה' כי אנפת בי ישוב אפך ותנחמני במה הכתוב מדבר,בשני בני אדם שיצאו לסחורה ישב לו קוץ לאחד מהן התחיל מחרף ומגדף לימים שמע שטבעה ספינתו של חבירו בים התחיל מודה ומשבח לכך נאמר ישוב אפך ותנחמני,והיינו דאמר רבי אלעזר מאי דכתיב (תהלים עב, יח) עושה נפלאות (גדולות) לבדו וברוך שם כבודו לעולם אפילו בעל הנס אינו מכיר בנסו,דריש רבי חנינא בר פפא מאי דכתיב (תהלים קלט, ג) ארחי ורבעי זרית וכל דרכי הסכנת מלמד שלא נוצר אדם מן כל הטפה אלא מן הברור שבה תנא דבי רבי ישמעאל משל לאדם שזורה בבית הגרנות נוטל את האוכל ומניח את הפסולת,כדרבי אבהו דרבי אבהו רמי כתיב (שמואל ב כב, מ) ותזרני חיל וכתיב (תהלים יח, לג) האל המאזרני חיל אמר דוד לפני הקב"ה רבש"ע זיריתני וזרזתני,דרש רבי אבהו מאי דכתיב (במדבר כג, י) מי מנה עפר יעקב ומספר את רובע ישראל מלמד שהקב"ה יושב וסופר את רביעיותיהם של ישראל מתי תבא טיפה שהצדיק נוצר הימנה,ועל דבר זה נסמית עינו של בלעם הרשע אמר מי שהוא טהור וקדוש ומשרתיו טהורים וקדושים יציץ בדבר זה מיד נסמית עינו דכתיב (במדבר כד, ג) נאם הגבר שתום העין,והיינו דאמר רבי יוחנן מאי דכתיב (בראשית ל, טז) וישכב עמה בלילה הוא מלמד שהקב"ה סייע באותו מעשה שנאמר (בראשית מט, יד) יששכר חמור גרם חמור גרם לו ליששכר,אמר רבי יצחק אמר רבי אמי אשה מזרעת תחילה יולדת זכר איש מזריע תחילה יולדת נקבה שנאמר (ויקרא יג, כט) אשה כי תזריע וילדה זכר,תנו רבנן בראשונה היו אומרים אשה מזרעת תחילה יולדת זכר איש מזריע תחלה יולדת נקבה ולא פירשו חכמים את הדבר עד שבא רבי צדוק ופירשו (בראשית מו, טו) אלה בני לאה אשר ילדה ליעקב בפדן ארם ואת דינה בתו תלה הזכרים בנקבות ונקבות בזכרים,(דברי הימים א ח, מ) ויהיו בני אולם אנשים גבורי חיל דורכי קשת ומרבים בנים ובני בנים וכי בידו של אדם להרבות בנים ובני בנים אלא מתוך

31a. What is the verse from which it is derived that a fetus is administered an oath on the day of its birth? “Upon You I have relied from birth; You are He Who took me out [gozi] of my mother’s womb” (Psalms 71:6). From where may it be inferred that this word: “Gozi,” is a term of administering an oath? As it is written: “Cut off [gozi] your hair and cast it away” (Jeremiah 7:29), which is interpreted as a reference to the vow of a nazirite, who must cut off his hair at the end of his term of naziriteship.,And Rabbi Elazar says: To what is a fetus in its mother’s womb comparable? It is comparable to a nut placed in a basin full of water, floating on top of the water. If a person puts his finger on top of the nut, it sinks either in this direction or in that direction.,§ The Sages taught in a baraita: During the first three months of pregcy, the fetus resides in the lower compartment of the womb; in the middle three months, the fetus resides in the middle compartment; and during the last three months of pregcy the fetus resides in the upper compartment. And once its time to emerge arrives, it turns upside down and emerges; and this is what causes labor pains.,With regard to the assertion that labor pains are caused by the fetus turning upside down, the Gemara notes: And this is the explanation for that which we learned in a baraita: The labor pains experienced by a woman who gives birth to a female are greater than those experienced by a woman who gives birth to a male. The Gemara will explain this below.,And Rabbi Elazar says: What is the verse from which it is derived that a fetus initially resides in the lower part of the womb? “When I was made in secret, and I was woven together in the lowest parts of the earth” (Psalms 139:15). Since it is not stated: I resided in the lowest parts of the earth, but rather: “I was woven together in the lowest parts of the earth,” this teaches that during the initial stage of a fetus’s development, when it is woven together, its location is in the lower compartment of the womb.,The Gemara asks: What is different about the labor pains experienced by a woman who gives birth to a female, that they are greater than those experienced by a woman who gives birth to a male? The Gemara answers: This one, a male fetus, emerges in the manner in which it engages in intercourse. Just as a male engages in intercourse facing downward, so too, it is born while facing down. And that one, a female fetus, emerges in the manner in which it engages in intercourse, i.e., facing upward. Consequently, that one, a female fetus, turns its face around before it is born, but this one, a male fetus, does not turn its face around before it is born.,§ The Sages taught in a baraita: During the first three months of pregcy, sexual intercourse is difficult and harmful for the woman and is also difficult for the offspring. During the middle three months, intercourse is difficult for the woman but is beneficial for the offspring. During the last three months, sexual intercourse is beneficial for the woman and beneficial for the offspring; as a result of it the offspring is found to be strong and fair skinned.,The Sages taught in a baraita: With regard to one who engages in intercourse with his wife on the ninetieth day of her pregcy, it is as though he spills her blood. The Gemara asks: How does one know that it is the ninetieth day of her pregcy? Rather, Abaye says: One should go ahead and engage in intercourse with his wife even if it might be the ninetieth day, and rely on God to prevent any ensuing harm, as the verse states: “The Lord preserves the simple” (Psalms 116:6).,§ The Sages taught: There are three partners in the creation of a person: The Holy One, Blessed be He, and his father, and his mother. His father emits the white seed, from which the following body parts are formed: The bones, the sinews, the nails, the brain that is in its head, and the white of the eye. His mother emits red seed, from which are formed the skin, the flesh, the hair, and the black of the eye. And the Holy One, Blessed be He, inserts into him a spirit, a soul, his countece [ukelaster], eyesight, hearing of the ear, the capability of speech of the mouth, the capability of walking with the legs, understanding, and wisdom.,And when a person’s time to depart from the world arrives, the Holy One, Blessed be He, retrieves His part, and He leaves the part of the person’s father and mother before them. Rav Pappa said: This is in accordance with the adage that people say: Remove the salt from a piece of meat, and you may then toss the meat to a dog, as it has become worthless.,§ Rav Ḥina bar Pappa taught: What is the meaning of that which is written: “Who does great deeds beyond comprehension, wondrous deeds without number” (Job 9:10)? Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood is that if one puts an article in a flask, even if the flask is tied and its opening faces upward, it is uncertain whether the item is preserved from getting lost, and it is uncertain whether it is not preserved from being lost. But the Holy One, Blessed be He, forms the fetus in a woman’s open womb, and its opening faces downward, and yet the fetus is preserved.,Another matter that demonstrates the difference between the attributes of God and the attributes of people is that when a person places his articles on a scale to be measured, the heavier the item is, the more it descends. But when the Holy One, Blessed be He, forms a fetus, the heavier the offspring gets, the more it ascends upward in the womb.,Rabbi Yosei HaGelili taught: What is the meaning of that which is written: “I will give thanks to You, for I am fearfully and wonderfully made; wonderful are Your works, and that my soul knows very well” (Psalms 139:14)? Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood is that when a person plants seeds of different species in one garden bed, each and every one of the seeds emerges as a grown plant according to its species. But the Holy One, Blessed be He, forms the fetus in a woman’s womb, and all of the seeds, i.e., those of both the father and the mother, emerge when the offspring is formed as one sex.,Alternatively, when a dyer puts herbs in a cauldron [leyora], they all emerge as one color of dye, whereas the Holy One, Blessed be He, forms the fetus in a woman’s womb, and each and every one of the seeds emerges as its own type. In other words, the seed of the father form distinct elements, such as the white of the eye, and the seed of the mother forms other elements, such as the black of the eye, as explained above.,Rav Yosef taught: What is the meaning of that which is written: “And on that day you shall say: I will give thanks to You, Lord, for You were angry with me; Your anger is turned away, and You comfort me” (Isaiah 12:1)? With regard to what matter is the verse speaking?,It is referring, for example, to two people who left their homes to go on a business trip. A thorn penetrated the body of one of them, and he was consequently unable to go with his colleague. He started blaspheming and cursing in frustration. After a period of time, he heard that the ship of the other person had sunk in the sea, and realized that the thorn had saved him from death. He then started thanking God and praising Him for his delivery due to the slight pain caused to him by the thorn. This is the meaning of the statement: I will give thanks to You, Lord, for You were angry with me. Therefore, it is stated at the end of the verse: “Your anger is turned away, and You comfort me.”,And this statement is identical to that which Rabbi Elazar said: What is the meaning of that which is written: “Blessed be the Lord God, the God of Israel, Who does wondrous things alone; and blessed be His glorious name forever” (Psalms 72:18–19)? What does it mean that God “does wondrous things alone”? It means that even the one for whom the miracle was performed does not recognize the miracle that was performed for him.,Rabbi Ḥanina bar Pappa taught: What is the meaning of that which is written: “You measure [zerita] my going about [orḥi] and my lying down [riv’i], and are acquainted with all my ways” (Psalms 139:3)? This verse teaches that a person is not created from the entire drop of semen, but from its clear part. Zerita can mean to winnow, while orḥi and riv’i can both be explained as references to sexual intercourse. Therefore the verse is interpreted homiletically as saying that God separates the procreative part of the semen from the rest. The school of Rabbi Yishmael taught a parable: This matter is comparable to a person who winnows grain in the granary; he takes the food and leaves the waste.,This is in accordance with a statement of Rabbi Abbahu, as Rabbi Abbahu raises a contradiction: It is written in one of King David’s psalms: “For You have girded me [vatazreni] with strength for battle” (II Samuel 22:40), without the letter alef in vatazreni; and it is written in another psalm: “Who girds me [hame’azreni] with strength” (Psalms 18:33), with an alef in hame’azreini. What is the difference between these two expressions? David said before the Holy One, Blessed be He: Master of the Universe, You selected me [zeiritani], i.e., You separated between the procreative part and the rest of the semen in order to create me, and You have girded me [zeraztani] with strength.,Rabbi Abbahu taught: What is the meaning of that which is written in Balaam’s blessing: “Who has counted the dust of Jacob, or numbered the stock [rova] of Israel” (Numbers 23:10)? The verse teaches that the Holy One, Blessed be He, sits and counts the times that the Jewish people engage in intercourse [revi’iyyoteihem], anticipating the time when the drop from which the righteous person will be created will arrive.,And it was due to this matter that the eye of wicked Balaam went blind. He said: Should God, who is pure and holy, and whose ministers are pure and holy, peek at this matter? Immediately his eye was blinded as a divine punishment, as it is written: “The saying of the man whose eye is shut” (Numbers 24:3).,And this statement is the same as that which Rabbi Yoḥa said: What is the meaning of that which is written, with regard to Leah’s conceiving Issachar: “And he lay with her that night” (Genesis 30:16)? The verse teaches that the Holy One, Blessed be He, contributed to that act. The manner in which God contributed to this act is derived from another verse, as it is stated: “Issachar is a large-boned [garem] donkey” (Genesis 49:14). This teaches that God directed Jacob’s donkey toward Leah’s tent so that he would engage in intercourse with her, thereby causing [garam] Leah’s conceiving Issachar.,§ Rabbi Yitzḥak says that Rabbi Ami says: The sex of a fetus is determined at the moment of conception. If the woman emits seed first, she gives birth to a male, and if the man emits seed first, she gives birth to a female, as it is stated: “If a woman bears seed and gives birth to a male” (Leviticus 12:2).,The Sages taught: At first, people would say that if the woman emits seed first she gives birth to a male, and if the man emits seed first, she gives birth to a female. But the Sages did not explain from which verse this matter is derived, until Rabbi Tzadok came and explained that it is derived from the following verse: “These are the sons of Leah, whom she bore to Jacob in Paddan Aram, with his daughter Dinah” (Genesis 46:15). From the fact that the verse attributes the males to the females, as the males are called: The sons of Leah, and it attributes the females to the males,in that Dinah is called: His daughter, it is derived that if the woman emits seed first she gives birth to a male, whereas if the man emits seed first, she bears a female.,This statement is also derived from the following verse: “And the sons of Ulam were mighty men of valor, archers, and had many sons and sons’ sons” (I Chronicles 8:40). Is it in a person’s power to have many sons and sons’ sons? Rather, because

314. Babylonian Talmud, Megillah, 23b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •revelation, sinaitic, as the source of legal authority Found in books: Kanarek, Biblical narrative and formation rabbinic law (2014) 166

23b. כנגדו נמי לא בעי,מתקיף לה רבא והרי (ירמיהו ז, כא) עולותיכם ספו דלא הויין עשרין וחד וקרינן שאני התם דסליק עניינא,והיכא דלא סליק עניינא לא והאמר רב שמואל בר אבא זמנין סגיאין הוה קאימנא קמיה דר' יוחנן וכי הוה קרינן עשרה פסוקי אמר לן אפסיקו מקום שיש תורגמן שאני דתני רב תחליפא בר שמואל לא שנו אלא במקום שאין תורגמן אבל מקום שיש תורגמן פוסק:,

23b. it is not necessary to also add corresponding verses in the haftara.,Rava strongly objects to this baraita: But there is the haftara that begins with the words: “Add your burnt offerings” (Jeremiah 7:21–28), which does not have twenty-one verses, and nevertheless we read it. The Gemara answers: There it is different, as the topic is completed in fewer than twenty-one verses, and it is not necessary to begin another topic merely to complete the number of verses.,The Gemara asks: But is it true that where the topic is not completed, we do not read fewer than twenty-one verses? Didn’t Rav Shmuel bar Abba say: Many times I stood before Rabbi Yoḥa as a translator, and when we had read ten verses he would say to us: Stop. This indicates that a haftara need not be twenty-one verses. The Gemara answers: In a place where there is a translator, who translates each verse into Aramaic and adds additional explanation, it is different. In that case, it is not necessary for the haftara to consist of twenty-one verses, so as not to overburden the congregation, as Rav Taḥalifa bar Shmuel taught: They taught that twenty-one verses must be read from the haftara only in a place where there is no translator; but in a place where there is a translator, one may stop even before that.,One does not recite the introductory prayers and blessing [poresin] before Shema; nor does one pass before the ark to repeat the Amida prayer; nor do the priests lift their hands to recite the Priestly Benediction; nor is the Torah read in public; nor does one conclude with a reading from the Prophets [haftara] in the presence of fewer than ten men.,And one does not observe the practice of standing up and sitting down for the delivery of eulogies at a funeral service; nor does one recite the mourners’ blessing or comfort mourners in two lines after the funeral; or recite the bridegrooms’ blessing; and one does not invite others to recite Grace after Meals, i.e., conduct a zimmun, with the name of God, with fewer than ten men present. If one consecrated land and now wishes to redeem it, the land must be assessed by nine men and one priest, for a total of ten. And similarly, assessing the value of a person who has pledged his own value to the Temple must be undertaken by ten people, one of whom must be a priest.,From where are these matters, i.e., that ten people are needed in each of these cases, derived? Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: It is as the verse states: “And I shall be hallowed among the children of Israel” (Leviticus 22:32), which indicates that any expression of sanctity may not be recited in a quorum of fewer than ten men.,The Gemara asks: From where in the verse may this be inferred? The Gemara responds that it must be understood as Rabbi Ḥiyya taught: It is inferred by means of a verbal analogy [gezera shava] between the words “among,” “among.” Here, it is written: “And I shall be hallowed among the children of Israel,” and there, with regard to Korah’s congregation, it is written “Separate yourselves from among this congregation” (Numbers 16:21). Just as with regard to Korah the reference is to ten men, so too, the name of God is to be hallowed in a quorum of ten men.,The connotation of ten associated with the word “among” in the portion of Korah is, in turn, inferred by means of another verbal analogy between the word “congregation” written there and the word “congregation” written in reference to the ten spies who slandered Eretz Yisrael, as it is written there: “How long shall I bear with this evil congregation?” (Numbers 14:27). Consequently, just as there, in the case of the spies, it was a congregation of ten people, as there were twelve spies altogether, and Joshua and Caleb were not included in the evil congregation, so too, here, in the case of Korah, the reference is to a congregation of ten people. The first several items mentioned in the mishna are expressions of sanctity, and they consequently require a quorum of ten.,§ We learned in the mishna: And one does not observe the practice of standing up and sitting down for the delivery of eulogies at a funeral service with fewer than ten men present. As this is not an expression of sanctity, it is therefore necessary to explain why a quorum is required. The Gemara explains: Since the leader of the funeral procession is required to say: Stand, dear friends, stand; sit down, dear friends, sit down, when there are fewer than ten it is not proper conduct to speak in such a dignified style.,We also learned in the mishna that one does not recite the mourners’ blessing and the bridegrooms’ blessing with fewer than ten men present. The Gemara asks: What is the mourners’ blessing? The blessing recited in the square next to the cemetery. Following the burial, those who participated in the funeral would assemble in the square and bless the mourners that God should comfort them, as Rabbi Yitzḥak said that Rabbi Yoḥa said: The mourners’ blessing is recited only with ten men present, and mourners themselves are not included in the count. The bridegrooms’ blessing is also recited only with ten men present, and bridegrooms themselves are included in the count. Consequently, only nine other men are needed.,We learned further in the mishna: And one does not invite others to recite Grace after Meals, i.e., conduct a zimmun, in order to thank God for one’s nourishment, with the name of God, with fewer than ten men present. Since one is required to say: Let us bless our Lord, in the presence of fewer than ten it is not proper conduct to mention the name of God.,§ If one consecrated land and now wishes to redeem it, the land must be assessed by nine Israelites and one priest, for a total of ten. And similarly, assessing the value of a person who has pledged his own value to the Temple must be undertaken by ten people, one of whom must be a priest. The Gemara asks: From where are these matters, that consecrated land must be assessed by ten people, one of whom is a priest, derived?,Shmuel said: The word priest is written ten times in the Torah portion that addresses the redemption of consecrated property, indicating that ten people are required to assess the value of such property (Leviticus, chapter 27). One instance of the word is needed for itself, to indicate that a priest must participate in the assessment. And one instance is needed to exclude all non-priests from fulfilling that role. And all the other instances of the word are restrictions following other restrictions, and there is a general hermeneutical principle that one restriction after another serves only to amplify. Therefore, each additional time the word priest is repeated, it extends the criteria applied to appraisers, so as to allow non-priests to participate. Consequently, the assessment may be carried out by nine ordinary Israelites and one priest.,The Gemara asks: And on the basis of this principle, say that the first usage of the term is restrictive and requires a priest for the assessment; the second usage amplifies and allows for a non-priest; the third usage again requires a priest; the fourth usage allows for a non-priest; and so on. Consequently, the assessment must be carried out by five priests and five ordinary Israelites. The Gemara concludes: Indeed, it is difficult, as the derivation has not been sufficiently explained.,We learned in the mishna: And similarly, assessing the value of a person who has pledged his own value to the Temple must be undertaken by ten people, one of whom must be a priest. The Gemara asks: Can a person become consecrated and thereby require redemption?,Rabbi Abbahu said: The mishna is referring to one who says: My assessment is incumbent upon me, and thereby pledges to donate a sum of money equivalent to his own monetary value to the Temple treasury, as it is taught in a baraita: With regard to one who says: My assessment is incumbent upon me, the court assesses him as though he were a slave in order to determine the amount he is obligated to donate to the Temple treasury. And a slave is compared to land, as it is written with regard to slaves: “And you shall take them as an inheritance for your children after you, to inherit them for a possession” (Leviticus 25:46). Consequently, the same criteria that apply to assessing consecrated land apply to assessing the monetary value of an individual.,One who reads from the Torah in the synagogue should not read fewer than three verses. And when it is being translated, he should not read to the translator more than one verse at a time, so that the translator will not become confused.

315. Eusebius of Caesarea, Martyrs of Palestine, 5.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •author of the martyrs of lyon Found in books: Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 221

316. Babylonian Talmud, Gittin, 56b, 56a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 316

56a. אמר ליה לא אמר ליה יהיבנא לך דמי פלגא דסעודתיך אמר ליה לא אמר ליה יהיבנא לך דמי כולה סעודתיך א"ל לא נקטיה בידיה ואוקמיה ואפקיה,אמר הואיל והוו יתבי רבנן ולא מחו ביה ש"מ קא ניחא להו איזיל איכול בהו קורצא בי מלכא אזל אמר ליה לקיסר מרדו בך יהודאי א"ל מי יימר א"ל שדר להו קורבנא חזית אי מקרבין ליה,אזל שדר בידיה עגלא תלתא בהדי דקאתי שדא ביה מומא בניב שפתים ואמרי לה בדוקין שבעין דוכתא דלדידן הוה מומא ולדידהו לאו מומא הוא,סבור רבנן לקרוביה משום שלום מלכות אמר להו רבי זכריה בן אבקולס יאמרו בעלי מומין קריבין לגבי מזבח סבור למיקטליה דלא ליזיל ולימא אמר להו רבי זכריה יאמרו מטיל מום בקדשים יהרג,אמר רבי יוחנן ענוותנותו של רבי זכריה בן אבקולס החריבה את ביתנו ושרפה את היכלנו והגליתנו מארצנו,שדר עלוייהו לנירון קיסר כי קאתי שדא גירא למזרח אתא נפל בירושלים למערב אתא נפל בירושלים לארבע רוחות השמים אתא נפל בירושלים,א"ל לינוקא פסוק לי פסוקיך אמר ליה (יחזקאל כה, יד) ונתתי את נקמתי באדום ביד עמי ישראל וגו' אמר קודשא בריך הוא בעי לחרובי ביתיה ובעי לכפורי ידיה בההוא גברא ערק ואזל ואיגייר ונפק מיניה ר"מ,שדריה עילוייהו לאספסיינוס קיסר אתא צר עלה תלת שני הוו בה הנהו תלתא עתירי נקדימון בן גוריון ובן כלבא שבוע ובן ציצית הכסת נקדימון בן גוריון שנקדה לו חמה בעבורו בן כלבא שבוע שכל הנכנס לביתו כשהוא רעב ככלב יוצא כשהוא שבע בן ציצית הכסת שהיתה ציצתו נגררת על גבי כסתות איכא דאמרי שהיתה כסתו מוטלת בין גדולי רומי,חד אמר להו אנא זיינא להו בחיטי ושערי וחד אמר להו בדחמרא ובדמלחא ומשחא וחד אמר להו בדציבי ושבחו רבנן לדציבי דרב חסדא כל אקלידי הוה מסר לשמעיה בר מדציבי דאמר רב חסדא אכלבא דחיטי בעי שיתין אכלבי דציבי הוה להו למיזן עשרים וחד שתא,הוו בהו הנהו בריוני אמרו להו רבנן ניפוק ונעביד שלמא בהדייהו לא שבקינהו אמרו להו ניפוק ונעביד קרבא בהדייהו אמרו להו רבנן לא מסתייעא מילתא קמו קלנהו להנהו אמברי דחיטי ושערי והוה כפנא,מרתא בת בייתוס עתירתא דירושלים הויא שדרתה לשלוחה ואמרה ליה זיל אייתי לי סמידא אדאזל איזדבן אתא אמר לה סמידא ליכא חיורתא איכא אמרה ליה זיל אייתי לי אדאזל איזדבן אתא ואמר לה חיורתא ליכא גושקרא איכא א"ל זיל אייתי לי אדאזל אזדבן אתא ואמר לה גושקרא ליכא קימחא דשערי איכא אמרה ליה זיל אייתי לי אדאזל איזדבן,הוה שליפא מסאנא אמרה איפוק ואחזי אי משכחנא מידי למיכל איתיב לה פרתא בכרעא ומתה,קרי עלה רבן יוחנן בן זכאי (דברים כח, נו) הרכה בך והענוגה אשר לא נסתה כף רגלה איכא דאמרי גרוגרות דר' צדוק אכלה ואיתניסא ומתה דר' צדוק יתיב ארבעין שנין בתעניתא דלא ליחרב ירושלים כי הוה אכיל מידי הוה מיתחזי מאבראי וכי הוה בריא מייתי ליה גרוגרות מייץ מייהו ושדי להו,כי הוה קא ניחא נפשה אפיקתה לכל דהבא וכספא שדיתיה בשוקא אמרה האי למאי מיבעי לי והיינו דכתיב (יחזקאל ז, יט) כספם בחוצות ישליכו,אבא סקרא ריש בריוני דירושלים בר אחתיה דרבן יוחנן בן זכאי הוה שלח ליה תא בצינעא לגבאי אתא א"ל עד אימת עבדיתו הכי וקטליתו ליה לעלמא בכפנא א"ל מאי איעביד דאי אמינא להו מידי קטלו לי א"ל חזי לי תקנתא לדידי דאיפוק אפשר דהוי הצלה פורתא,א"ל נקוט נפשך בקצירי וליתי כולי עלמא ולישיילו בך ואייתי מידי סריא ואגני גבך ולימרו דנח נפשך וליעיילו בך תלמידך ולא ליעול בך איניש אחרינא דלא לרגשן בך דקליל את דאינהו ידעי דחייא קליל ממיתא,עביד הכי נכנס בו רבי אליעזר מצד אחד ורבי יהושע מצד אחר כי מטו לפיתחא בעו למדקריה אמר להו יאמרו רבן דקרו בעו למדחפיה אמר להו יאמרו רבן דחפו פתחו ליה בבא נפק,כי מטא להתם אמר שלמא עלך מלכא שלמא עלך מלכא א"ל מיחייבת תרי קטלא חדא דלאו מלכא אנא וקא קרית לי מלכא ותו אי מלכא אנא עד האידנא אמאי לא אתית לגבאי א"ל דקאמרת לאו מלכא אנא

56a. The host said to him: No, you must leave. Bar Kamtza said to him: I will give you money for half of the feast; just do not send me away. The host said to him: No, you must leave. Bar Kamtza then said to him: I will give you money for the entire feast; just let me stay. The host said to him: No, you must leave. Finally, the host took bar Kamtza by his hand, stood him up, and took him out.,After having been cast out from the feast, bar Kamtza said to himself: Since the Sages were sitting there and did not protest the actions of the host, although they saw how he humiliated me, learn from it that they were content with what he did. I will therefore go and inform [eikhul kurtza] against them to the king. He went and said to the emperor: The Jews have rebelled against you. The emperor said to him: Who says that this is the case? Bar Kamtza said to him: Go and test them; send them an offering to be brought in honor of the government, and see whether they will sacrifice it.,The emperor went and sent with him a choice three-year-old calf. While bar Kamtza was coming with the calf to the Temple, he made a blemish on the calf’s upper lip. And some say he made the blemish on its eyelids, a place where according to us, i.e., halakha, it is a blemish, but according to them, gentile rules for their offerings, it is not a blemish. Therefore, when bar Kamtza brought the animal to the Temple, the priests would not sacrifice it on the altar since it was blemished, but they also could not explain this satisfactorily to the gentile authorities, who did not consider it to be blemished.,The blemish notwithstanding, the Sages thought to sacrifice the animal as an offering due to the imperative to maintain peace with the government. Rabbi Zekharya ben Avkolas said to them: If the priests do that, people will say that blemished animals may be sacrificed as offerings on the altar. The Sages said: If we do not sacrifice it, then we must prevent bar Kamtza from reporting this to the emperor. The Sages thought to kill him so that he would not go and speak against them. Rabbi Zekharya said to them: If you kill him, people will say that one who makes a blemish on sacrificial animals is to be killed. As a result, they did nothing, bar Kamtza’s slander was accepted by the authorities, and consequently the war between the Jews and the Romans began.,Rabbi Yoḥa says: The excessive humility of Rabbi Zekharya ben Avkolas destroyed our Temple, burned our Sanctuary, and exiled us from our land.,The Roman authorities then sent Nero Caesar against the Jews. When he came to Jerusalem, he wished to test his fate. He shot an arrow to the east and the arrow came and fell in Jerusalem. He then shot another arrow to the west and it also fell in Jerusalem. He shot an arrow in all four directions of the heavens, and each time the arrow fell in Jerusalem.,Nero then conducted another test: He said to a child: Tell me a verse that you learned today. He said to him as follows: “And I will lay My vengeance upon Edom by the hand of My people Israel” (Ezekiel 25:14). Nero said: The Holy One, Blessed be He, wishes to destroy His Temple, and He wishes to wipe his hands with that man, i.e., with me. The Romans are associated with Edom, the descendants of Esau. If I continue on this mission, I will eventually be punished for having served as God’s agent to bring about the destruction. So he fled and became a convert, and ultimately Rabbi Meir descended from him.,The Roman authorities then sent Vespasian Caesar against the Jews. He came and laid siege to Jerusalem for three years. There were at that time in Jerusalem these three wealthy people: Nakdimon ben Guryon, ben Kalba Savua, and ben Tzitzit HaKesat. The Gemara explains their names: Nakdimon ben Guryon was called by that name because the sun shined [nakad] on his behalf, as it is related elsewhere (see Ta’anit 19b) that the sun once continued to shine in order to prevent him from suffering a substantial loss. Ben Kalba Savua was called this because anyone who entered his house when he was hungry as a dog [kelev] would leave satiated [save’a]. Ben Tzitzit HaKesat was referred to by that name because his ritual fringes [tzitzit] dragged along on blankets [keset], meaning that he would not walk in the street with his feet on the ground, but rather they would place blankets beneath him. There are those who say that his seat [kiseh] was found among the nobles of Rome, meaning that he would sit among them.,These three wealthy people offered their assistance. One of them said to the leaders of the city: I will feed the residents with wheat and barley. And one of them said to leaders of the city: I will provide the residents with wine, salt, and oil. And one of them said to the leaders of the city: I will supply the residents with wood. The Gemara comments: And the Sages gave special praise to he who gave the wood, since this was an especially expensive gift. As Rav Ḥisda would give all of the keys [aklidei] to his servant, except for the key to his shed for storing wood, which he deemed the most important of them all. As Rav Ḥisda said: One storehouse [akhleva] of wheat requires sixty storehouses of wood for cooking and baking fuel. These three wealthy men had between them enough commodities to sustain the besieged for twenty-one years.,There were certain zealots among the people of Jerusalem. The Sages said to them: Let us go out and make peace with the Romans. But the zealots did not allow them to do this. The zealots said to the Sages: Let us go out and engage in battle against the Romans. But the Sages said to them: You will not be successful. It would be better for you to wait until the siege is broken. In order to force the residents of the city to engage in battle, the zealots arose and burned down these storehouses [ambarei] of wheat and barley, and there was a general famine.,With regard to this famine it is related that Marta bat Baitos was one of the wealthy women of Jerusalem. She sent out her agent and said to him: Go bring me fine flour [semida]. By the time he went, the fine flour was already sold. He came and said to her: There is no fine flour, but there is ordinary flour. She said to him: Go then and bring me ordinary flour. By the time he went, the ordinary flour was also sold. He came and said to her: There is no ordinary flour, but there is coarse flour [gushkera]. She said to him: Go then and bring me coarse flour. By the time he went, the coarse flour was already sold. He came and said to her: There is no coarse flour, but there is barley flour. She said to him: Go then and bring me barley flour. But once again, by the time he went, the barley flour was also sold.,She had just removed her shoes, but she said: I will go out myself and see if I can find something to eat. She stepped on some dung, which stuck to her foot, and, overcome by disgust, she died.,Rabban Yoḥa ben Zakkai read concerning her a verse found in the section of the Torah listing the curses that will befall Israel: “The tender and delicate woman among you who would not adventure to set the sole of her foot upon the ground” (Deuteronomy 28:56). There are those who say that she did not step on dung, but rather she ate a fig of Rabbi Tzadok, and became disgusted and died. What are these figs? Rabbi Tzadok observed fasts for forty years, praying that Jerusalem would not be destroyed. He became so emaciated from fasting that when he would eat something it was visible from the outside of his body. And when he would eat after a fast they would bring him figs and he would suck out their liquid and cast the rest away. It was one such fig that Marta bat Baitos found and that caused her death.,It is further related that as she was dying, she took out all of her gold and silver and threw it in the marketplace. She said: Why do I need this? And this is as it is written: “They shall cast their silver in the streets and their gold shall be as an impure thing; their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord; they shall not satisfy their souls, neither fill their bowels” (Ezekiel 7:19).,§ The Gemara relates: Abba Sikkara was the leader of the zealots [biryonei] of Jerusalem and the son of the sister of Rabban Yoḥa ben Zakkai. Rabban Yoḥa ben Zakkai sent a message to him: Come to me in secret. He came, and Rabban Yoḥa ben Zakkai said to him: Until when will you do this and kill everyone through starvation? Abba Sikkara said to him: What can I do, for if I say something to them they will kill me. Rabban Yoḥa ben Zakkai said to him: Show me a method so that I will be able to leave the city, and it is possible that through this there will be some small salvation.,Abba Sikkara said to him: This is what you should do: Pretend to be sick, and have everyone come and ask about your welfare, so that word will spread about your ailing condition. Afterward bring something putrid and place it near you, so that people will say that you have died and are decomposing. And then, have your students enter to bring you to burial, and let no one else come in so that the zealots not notice that you are still light. As the zealots know that a living person is lighter than a dead person.,Rabban Yoḥa ben Zakkai did this. Rabbi Eliezer entered from one side and Rabbi Yehoshua from the other side to take him out. When they arrived at the entrance of the city on the inside, the guards, who were of the faction of the zealots, wanted to pierce him with their swords in order to ascertain that he was actually dead, as was the common practice. Abba Sikkara said to them: The Romans will say that they pierce even their teacher. The guards then wanted at least to push him to see whether he was still alive, in which case he would cry out on account of the pushing. Abba Sikkara said to them: They will say that they push even their teacher. The guards then opened the gate and he was taken out.,When Rabban Yoḥa ben Zakkai reached there, i.e., the Roman camp, he said: Greetings to you, the king; greetings to you, the king. Vespasian said to him: You are liable for two death penalties, one because I am not a king and yet you call me king, and furthermore, if I am a king, why didn’t you come to me until now? Rabban Yoḥa ben Zakkai said to him: As for what you said about yourself: I am not a king,

317. Babylonian Talmud, Berachot, 21b, 55b-56a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 87, 88, 89

318. Anon., The Acts of Thecla, 11, 22, 33-34, 38 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 138

319. Babylonian Talmud, Bava Metzia, 70b, 85a, 118b-119a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 75

320. Eusebius of Caesarea, Generalis Elementaria Introductio (= Eclogae Propheticae), 3. pr. 5-6, 4.35 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Motta and Petrucci, Isagogical Crossroads from the Early Imperial Age to the End of Antiquity (2022) 125

321. Babylonian Talmud, Bava Batra, 10b, 172b, 8a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 79

8a. אלו ת"ח ור"ל סבר לה כדדרש רבא (שיר השירים ח, י) אני חומה זו כנסת ישראל ושדי כמגדלות אלו בתי כנסיות ובתי מדרשות,רב נחמן בר רב חסדא רמא כרגא ארבנן א"ל רב נחמן בר יצחק עברת אדאורייתא ואדנביאי ואדכתובי,אדאורייתא דכתיב (דברים לג, ג) אף חובב עמים כל קדושיו בידך אמר משה לפני הקב"ה רבונו של עולם אפילו בשעה שאתה מחבב עמים כל קדושיו יהיו בידך והם תכו לרגלך תני רב יוסף אלו תלמידי חכמים שמכתתים רגליהם מעיר לעיר וממדינה למדינה ללמוד תורה ישא מדברותיך לישא וליתן בדבורותיו של מקום,אדנביאי דכתיב (הושע ח, י) גם כי יתנו בגוים עתה אקבצם ויחלו מעט ממשא מלך ושרים אמר עולא פסוק זה בלשון ארמית נאמר אי תנו כולהו עתה אקבצם ואם מעט מהם יחלו ממשא מלך ושרים,אדכתובי דכתיב (עזרא ז, כד) מנדה בלו והלך לא שליט למרמא עליהם ואמר רב יהודה מנדה זו מנת המלך בלו זו כסף גולגלתא והלך זו ארנונא,רב פפא רמא כריא חדתא איתמי א"ל רב שישא בריה דרב אידי לרב פפא ודילמא לא מידויל אמר ליה מישקל שקילנא מנייהו אי מידויל מידויל ואי לא מהדרנא לה ניהלייהו,אמר רב יהודה הכל לאגלי גפא אפילו מיתמי אבל רבנן לא צריכי נטירותא הכל לכריא פתיא אפילו מרבנן ולא אמרן אלא דלא נפקי באכלוזא אבל נפקי באכלוזא רבנן לאו בני מיפק באכלוזא נינהו:,רבי פתח אוצרות בשני בצורת אמר יכנסו בעלי מקרא בעלי משנה בעלי גמרא בעלי הלכה בעלי הגדה אבל עמי הארץ אל יכנסו דחק רבי יונתן בן עמרם ונכנס אמר לו רבי פרנסני אמר לו בני קרית אמר לו לאו שנית אמר לו לאו אם כן במה אפרנסך [אמר לו] פרנסני ככלב וכעורב פרנסיה,בתר דנפק יתיב רבי וקא מצטער ואמר אוי לי שנתתי פתי לעם הארץ אמר לפניו ר' שמעון בר רבי שמא יונתן בן עמרם תלמידך הוא שאינו רוצה ליהנות מכבוד תורה מימיו בדקו ואשכח אמר רבי יכנסו הכל,רבי לטעמיה דאמר רבי אין פורענות בא לעולם אלא בשביל עמי הארץ כההוא דמי כלילא דשדו אטבריא אתו לקמיה דרבי ואמרו ליה ליתבו רבנן בהדן אמר להו לא אמרו ליה ערוקינן [אמר להו] ערוקו ערקו פלגיהון דליוה פלגא,אתו הנהו פלגא קמי דרבי א"ל ליתבו רבנן בהדן אמר להו לא ערוקינן ערוקו ערקו כולהו פש ההוא כובס שדיוה אכובס ערק כובס פקע כלילא א"ר ראיתם שאין פורענות בא לעולם אלא בשביל עמי הארץ:,וכמה יהא בעיר ויהא כאנשי העיר וכו': ורמינהי החמרת והגמלת העוברת ממקום למקום ולנה בתוכה והודחה עמהן הן בסקילה וממונן פלט,ואם נשתהו שם שלשים יום הן בסייף וממונן אבד,אמר רבא לא קשיא הא לבני מתא הא ליתובי מתא כדתניא המודר הנאה מאנשי העיר כל שנשתהא שם שנים עשר חדש אסור ליהנות ממנו פחות מכאן מותר מיושבי העיר כל שנשתהא שם שלשים יום אסור ליהנות ממנו פחות מכאן מותר ליהנות ממנו,ולכל מילי מי בעינן י"ב חדש והתניא שלשים יום לתמחוי שלשה חדשים לקופה ששה לכסות תשעה לקבורה שנים עשר לפסי העיר אמר ר' אסי אמר ר' יוחנן כי תנן נמי מתניתין שנים עשר חדש לפסי העיר תנן:,וא"ר אסי אמר ר' יוחנן הכל לפסי העיר ואפי' מיתמי אבל רבנן לא דרבנן לא צריכי נטירותא אמר רב פפא לשורא ולפרשאה ולטרזינא אפילו מיתמי אבל רבנן לא צריכי נטירותא כללא דמילתא כל מילתא דאית להו הנאה מיניה אפילו מיתמי,רבה רמא צדקה איתמי דבי בר מריון א"ל אביי והתני רב שמואל בר יהודה אין פוסקין צדקה על היתומים אפילו לפדיון שבוים אמר ליה אנא לאחשובינהו קא עבידנא,איפרא הורמיז אימיה דשבור מלכא שדרה ארנקא דדינרי לקמיה דרב יוסף אמרה ליהוי למצוה רבה יתיב רב יוסף וקא מעיין בה מאי מצוה רבה א"ל אביי מדתני רב שמואל בר יהודה אין פוסקין צדקה על היתומים אפילו לפדיון שבוים שמע מינה

8a. these are Torah scholars, and towers do not require additional protection? The Gemara comments: And Reish Lakish, who did not cite this verse, holds in accordance with the way that Rava expounded the verse: “I am a wall”; this is referring to the Congregation of Israel. “And my breasts are like towers”; these are the synagogues and study halls.,It is similarly related that Rav Naḥman bar Rav Ḥisda once im-posed payment of the poll tax [karga] even on the Sages. Rav Naḥman bar Yitzḥak said to him: You have transgressed the words of the Torah, the Prophets, and the Writings.,You have transgressed the words of the Torah, as it is written: “Even when He loves the peoples, all His holy ones are in Your hand” (Deuteronomy 33:3), which is understood to mean that Moses said to the Holy One, Blessed be He: Master of the Universe, even when You hold the other nations dear and grant them dominion over Israel, let “all His holy ones,” meaning the Torah scholars, be exclusively in Your hand and free from the authority of the nations, and therefore be exempt from pay-ing taxes. The continuation of that verse can also be understood as referring to Torah scholars, as it states: “And they sit [tukku] at Your feet, receiving Your words” (Deuteronomy 33:3), and Rav Yosef teaches: These are Torah scholars who pound [mekhatetim] their feet from city to city and from country to country to study Torah; “receiving [yissa] Your words,” to discuss [lissa velitten] the utterances of God.,And you have transgressed the words of the Prophets, as it is written: “Though they have hired lovers [yitnu] among the nations, now I will gather them, and they will begin to be diminished by reason of the burden of kings and princes” (Hosea 8:10). With regard to this verse, Ulla says: Part of this verse is stated in the Aramaic language; the word yitnu should be understood here in its Aramaic sense: To learn. And the verse should be interpreted as follows: If all of Israel learns Torah, I will gather them already now; and if only a few of them learn Torah, they will be excused from the burden imposed by kings and princes. This indicates that those who study Torah should not be subject to paying taxes.,And furthermore, you have transgressed the words of the Writings, as it is written: “It shall not be lawful to impose tribute, impost or toll upon them” (Ezra 7:24), i.e., upon the priests and Levites who serve in the Temple. This halakha would apply to Torah scholars as well. And Rav Yehuda says: “Tribute”; this is referring to the king’s portion, a tax given to the king. “Impost”; this is referring to the head tax. “Toll”; this is referring to a tax [arnona] paid with property that was imposed from time to time.,It is related that Rav Pappa once imposed a tax for the digging of a new cistern even on orphans. Rav Sheisha, son of Rav Idi, said to Rav Pappa: Perhaps they will dig, but in the end they will not draw any water from there, and it will turn out that the money will have been spent for nothing. The rest of the townspeople can relinquish their rights to their money, but orphans who are minors cannot do so. Rav Pappa said to him: I shall collect money from the orphans; if they draw water, they will draw water, and if not, I will return the money to the orphans.,Rav Yehuda says: All of the city’s residents must contribute to the building and upkeep of the city gates [le’aglei gappa], and for this purpose money is collected even from orphans. But the Sages do not require protection and are therefore exempt from this payment. All of the city’s residents must contribute to the digging of cisterns [lekarya patya], and for this purpose money is collected even from the Sages, since they too need water. The Gemara comments: And we said this only when the people are not required to go out en masse [be’akhluza] and do the actual digging, but are obligated merely to contribute money for that purpose. But if the people are required to go out en masse and actually dig, the Sages are not expected to go out with them en masse, but rather they are exempt from such labor.,It is related that Rabbi Yehuda HaNasi once opened his storehouses to distribute food during years of drought. He said: Masters of Bible, masters of Mishna, masters of Talmud, masters of halakha, masters of aggada may enter and receive food from me, but ignoramuses should not enter. Rabbi Yonatan ben Amram, whom Rabbi Yehuda HaNasi did not know, pushed his way in, and entered, and said to him: Rabbi Yehuda HaNasi, sustain me. Rabbi Yehuda HaNasi said to him: My son, have you read the Bible? Rabbi Yonatan ben Amram said to him, out of modesty: No. Rabbi Yehuda HaNasi continued: Have you studied Mishna? Once again, Rabbi Yonatan ben Amram said to him: No. Rabbi Yehuda HaNasi then asked him: If so, by what merit should I sustain you? Rabbi Yonatan ben Amram said to him: Sustain me like a dog and like a raven, who are given food even though they have not learned anything. Rabbi Yehuda HaNasi was moved by his words and fed him.,After Rabbi Yonatan left, Rabbi Yehuda HaNasi sat, and was distressed, and said: Woe is me, that I have given my bread to an ignoramus. His son, Rabbi Shimon bar Rabbi Yehuda HaNasi, said to him: Perhaps he was your disciple Yonatan ben Amram, who never in his life wanted to materially benefit from the honor shown to the Torah? They investigated the matter and found that such was the case. Rabbi Yehuda HaNasi then said: Let everyone enter, as there may also be others who hide the fact that they are true Torah scholars.,Commenting on Rabbi Yehuda HaNasi’s opinion, the Gemara notes that Rabbi Yehuda HaNasi conformed to his standard line of reasoning, as Rabbi Yehuda HaNasi says: Suffering comes to the world only due to ignoramuses. This is like the incident of the crown tax [kelila] that was imposed on the residents of the city of Tiberias. The heads of the city came before Rabbi Yehuda HaNasi and said to him: The Sages should contribute along with us. Rabbi Yehuda HaNasi said to them: No, the Sages are exempt. They said to him: Then we will run away and the entire burden will fall on the Torah scholars. Rabbi Yehuda HaNasi said to them: Run away as you please. Half of the city’s residents ran away. The authorities then waived half the sum that they had initially imposed on the city.,The half of the population that remained in the city then came before Rabbi Yehuda HaNasi, and said to him: The Sages should contribute along with us. Rabbi Yehuda HaNasi said to them: No, the Sages are exempt. They said to him: Then we too will run away. Rabbi Yehuda HaNasi said to them: Run away as you please. They all ran away, so that only one launderer was left in the city. The authorities imposed the entire tax on the launderer. The launderer then ran away as well. The crown tax was then canceled in its entirety. Rabbi Yehuda HaNasi said: You see from this that suffering comes to the world only due to ignoramuses, for as soon as they all fled from the city, the crown tax was completely canceled.,§ The mishna teaches: And how long must one live in the city to be considered like one of the people of the city? Twelve months. And we raise a contradiction from what is taught in a baraita: In the case of a donkey caravan or a camel caravan that was journeying from place to place, and it lodged inside an idolatrous city, and its members were led astray along with the other residents of the city, and they too engaged in idol worship, they, the members of the caravan, are liable to death by stoning like ordinary individual idolaters, and their property escapes destruction, i.e., they are not treated like the residents of an idolatrous city, who are liable to death by the sword and whose property is destroyed.,The baraita continues: And if the caravan members had remained in that city for thirty days, they are liable to death by the sword and their property is destroyed, just as it is for the rest of the residents of the city. This seems to indicate that once an individual has lived in a city for thirty days, he is already considered one of its residents.,Rava said: This is not difficult. This period, i.e., twelve months, is required in order to be considered one of the members of the city; and that period, i.e., thirty days, suffices in order to be considered one of the residents of the city. As it is taught in a baraita: One who is prohibited by a vow from deriving benefit from the people of a particular city is prohibited from deriving benefit from anyone who has stayed there for twelve months, but it is permitted for him to derive benefit from anyone who has stayed there for less time than that. By contrast, if he prohibited himself by way of a vow from deriving benefit from the residents of a particular city, he is prohibited from deriving benefit from anyone who has stayed there for thirty days, but it is permitted for him to derive benefit from anyone who has stayed there for less time than that.,The Gemara asks: And do we require that one live in a city for twelve months for all matters? But isn’t it taught in a baraita: If one lives in city for thirty days, he must contribute to the charity platter from which food is distributed to the poor. If he lives there for three months, he must contribute to the charity box. If he lives there for six months, he must contribute to the clothing fund. If he lives there for nine months, he must contribute to the burial fund. If he lives there for twelve months, he must contribute to the columns of the city [lepassei ha’ir], i.e., for the construction of a security fence. Rabbi Asi said that Rabbi Yoḥa said: When we learned twelve months in the mishna, we learned that with regard to contributing to the columns of the city, money used for protecting and strengthening the city, but not for other matters.,And Rabbi Asi says that Rabbi Yoḥa says: All are required to contribute to the columns of the city, and money is collected for that purpose even from orphans. But the Sages are not required to contribute, since the Sages do not need protection. Rav Pappa said: Money is collected even from orphans for the city wall, for the city horseman, and for the guard [uletarzina] of the city armory, but the Sages do not require protection. The principle of the matter is: Money is collected even from orphans for anything from which they derive benefit.,It is reported that Rabba imposed a contribution to a certain charity on the orphans of the house of bar Maryon. Abaye said to him: But didn’t Rav Shmuel bar Yehuda teach: One does not impose a charity obligation on orphans even for the sake of redeeming captives, since they are minors and are not obligated in the mitzvot? Rabba said to him: I did this to elevate them in standing, i.e., so that people should honor them as generous benefactors; not in order that the poor should benefit.,Incidental to this story, the Gemara relates that Ifera Hurmiz, the mother of King Shapur, king of Persia, sent a purse [arneka] full of dinars to Rav Yosef. She said to him: Let the money be used for a great mitzva. Rav Yosef sat and considered the question: What did Ifera Hurmiz mean when she attached a condition to the gift, saying that it should be used for a great mitzva? Abaye said to him: From what Rav Shmuel bar Yehuda taught, that one does not impose a charity obligation on orphans even for the sake of redeeming captives, learn from this

322. Babylonian Talmud, Avodah Zarah, 76b, 32b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 184

323. Eusebius of Caesarea, Preparation For The Gospel, 3.11.16, 8.14.69, 9.17.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •athenaeus (author), formulae of expression •athenaeus (author), motion, verbs of Found in books: Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 224

324. Iamblichus, Life of Pythagoras, 93 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •greco-roman political theory, law and the principle of authority Found in books: Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 64

325. Eusebius of Caesarea, Ecclesiastical History, 4.24, 5.3.4, 5.4.1, 5.16.7, 5.16.17, 5.17.1, 5.17.5, 5.18.2, 5.28.4, 6.12.2-6.12.6, 6.22, 6.41.16, 7.20 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •adrian (author of the introduction to divine scriptures) •author of the martyrs of lyon •author of the dialogue between a montanist and an orthodox •author of the little labyrinth •author of the refutation of all heresies •apostles to the, authority of Found in books: Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 254; Motta and Petrucci, Isagogical Crossroads from the Early Imperial Age to the End of Antiquity (2022) 125; Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 13, 73, 74, 110, 220, 221, 340

4.24. of Theophilus, whom we have mentioned as bishop of the church of Antioch, three elementary works addressed to Autolycus are extant; also another writing entitled Against the Heresy of Hermogenes, in which he makes use of testimonies from the Apocalypse of John, and finally certain other catechetical books.,And as the heretics, no less then than at other times, were like tares, destroying the pure harvest of apostolic teaching, the pastors of the churches everywhere hastened to restrain them as wild beasts from the fold of Christ, at one time by admonitions and exhortations to the brethren, at another time by contending more openly against them in oral discussions and refutations, and again by correcting their opinions with most accurate proofs in written works.,And that Theophilus also, with the others, contended against them, is manifest from a certain discourse of no common merit written by him against Marcion. This work too, with the others of which we have spoken, has been preserved to the present day.Maximinus, the seventh from the apostles, succeeded him as bishop of the church of Antioch. 5.3.4. The followers of Montanus, Alcibiades and Theodotus in Phrygia were now first giving wide circulation to their assumption in regard to prophecy — for the many other miracles that, through the gift of God, were still wrought in the different churches caused their prophesying to be readily credited by many — and as dissension arose concerning them, the brethren in Gaul set forth their own prudent and most orthodox judgment in the matter, and published also several epistles from the witnesses that had been put to death among them. These they sent, while they were still in prison, to the brethren throughout Asia and Phrygia, and also to Eleutherus, who was then bishop of Rome, negotiating for the peace of the churches. 5.4.1. The same witnesses also recommended Irenaeus, who was already at that time a presbyter of the parish of Lyons, to the above-mentioned bishop of Rome, saying many favorable things in regard to him, as the following extract shows: 5.16.7. There is said to be a certain village called Ardabau in that part of Mysia, which borders upon Phrygia. There first, they say, when Gratus was proconsul of Asia, a recent convert, Montanus by name, through his unquenchable desire for leadership, gave the adversary opportunity against him. And he became beside himself, and being suddenly in a sort of frenzy and ecstasy, he raved, and began to babble and utter strange things, prophesying in a manner contrary to the constant custom of the Church handed down by tradition from the beginning. 5.16.17. He writes as follows:And let not the spirit, in the same work of Asterius Urbanus, say through Maximilla, 'I am driven away from the sheep like a wolf. I am not a wolf. I am word and spirit and power.' But let him show clearly and prove the power in the spirit. And by the spirit let him compel those to confess him who were then present for the purpose of proving and reasoning with the talkative spirit, — those eminent men and bishops, Zoticus, from the village Comana, and Julian, from Apamea, whose mouths the followers of Themiso muzzled, refusing to permit the false and seductive spirit to be refuted by them. 5.17.1. In this work he mentions a writer, Miltiades, stating that he also wrote a certain book against the above-mentioned heresy. After quoting some of their words, he adds:Having found these things in a certain work of theirs in opposition to the work of the brother Alcibiades, in which he shows that a prophet ought not to speak in ecstasy, I made an abridgment. 5.17.5. He writes thus. But the Miltiades to whom he refers has left other monuments of his own zeal for the Divine Scriptures, in the discourses which he composed against the Greeks and against the Jews, answering each of them separately in two books. And in addition he addresses an apology to the earthly rulers, in behalf of the philosophy which he embraced. 5.18.2. His actions and his teaching show who this new teacher is. This is he who taught the dissolution of marriage; who made laws for fasting; who named Pepuza and Tymion, small towns in Phrygia, Jerusalem, wishing to gather people to them from all directions; who appointed collectors of money; who contrived the receiving of gifts under the name of offerings; who provided salaries for those who preached his doctrine, that its teaching might prevail through gluttony. 5.28.4. And what they say might be plausible, if first of all the Divine Scriptures did not contradict them. And there are writings of certain brethren older than the times of Victor, which they wrote in behalf of the truth against the heathen, and against the heresies which existed in their day. I refer to Justin and Miltiades and Tatian and Clement and many others, in all of whose works Christ is spoken of as God. 6.12.3. For we, brethren, receive both Peter and the other apostles as Christ; but we reject intelligently the writings falsely ascribed to them, knowing that such were not handed down to us. 6.12.4. When I visited you I supposed that all of you held the true faith, and as I had not read the Gospel which they put forward under the name of Peter, I said, If this is the only thing which occasions dispute among you, let it be read. But now having learned, from what has been told me, that their mind was involved in some heresy, I will hasten to come to you again. Therefore, brethren, expect me shortly. 6.12.5. But you will learn, brethren, from what has been written to you, that we perceived the nature of the heresy of Marcianus, and that, not understanding what he was saying, he contradicted himself. 6.12.6. For having obtained this Gospel from others who had studied it diligently, namely, from the successors of those who first used it, whom we call Docetae; (for most of their opinions are connected with the teaching of that school ) we have been able to read it through, and we find many things in accordance with the true doctrine of the Saviour, but some things added to that doctrine, which we have pointed out for you farther on. So much in regard to Serapion. 6.22. At that time Hippolytus, besides many other treatises, wrote a work on the passover. He gives in this a chronological table, and presents a certain paschal canon of sixteen years, bringing the time down to the first year of the Emperor Alexander.,of his other writings the following have reached us: On the Hexaemeron, On the Works after the Hexaemeron, Against Marcion, On the Song of Songs, On Portions of Ezekiel, On the Passover, Against All the Heresies; and you can find many other works preserved by many.

326. Babylonian Talmud, Bekhorot, 30b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •babylonian agenda, authority of the sage upon conversion Found in books: Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 128

30b. חשוד על המעשר ומאן חכמים ר' יהודה וחד אמר החשוד על המעשר חשוד על השביעית ומאן חכמים ר' מאיר,דתניא עם הארץ שקיבל עליו דברי חבירות ונחשד לדבר אחד נחשד לכל התורה כולה דברי רבי מאיר וחכמים אומרים אינו נחשד אלא לאותו דבר בלבד,הגר שקיבל עליו דברי תורה אפי' נחשד לדבר אחד הוי חשוד לכל התורה כולה והרי הוא כישראל משומד נפקא מינה דאי קדיש קידושיו קידושין,ת"ר הבא לקבל דברי חבירות חוץ מדבר אחד אין מקבלין אותו עובד כוכבים שבא לקבל דברי תורה חוץ מדבר אחד אין מקבלין אותו ר' יוסי בר' יהודה אומר אפי' דקדוק אחד מדברי סופרים,וכן בן לוי שבא לקבל דברי לויה וכהן שבא לקבל דברי כהונה חוץ מדבר אחד אין מקבלין אותו שנאמר (ויקרא ז, לג) המקריב את דם השלמים וגו' העבודה המסורה לבני אהרן כל כהן שאינו מודה בה אין לו חלק בכהונה,ת"ר הבא לקבל דברי חבירות אם ראינוהו שנוהג בצינעה בתוך ביתו מקבלין אותו ואחר כך מלמדין אותו ואם לאו מלמדין אותו ואחר כך מקבלין אותו ר"ש בן יוחי אומר בין כך ובין כך מקבלין אותו והוא למד כדרכו והולך:,ת"ר מקבלין לכנפים ואח"כ מקבלין לטהרות ואם אמר איני מקבל אלא לכנפים מקבלין אותו קיבל לטהרות ולא קיבל לכנפים אף לטהרות לא קיבל:,ת"ר עד כמה מקבלין אותו בית שמאי אומרים למשקין שלשים יום לכסות שנים עשר חודש ובית הלל אומרים אחד זה ואחד זה לשנים עשר חודש,אם כן הוה ליה מקולי בית שמאי ומחומרי בית הלל אלא בית הלל אומרים אחד זה ואחד זה לשלשים:,(סימן חב"ר תלמי"ד תכל"ת מכ"ם חז"ר גבא"י בעצמ"ו),תנו רבנן הבא לקבל דברי חבירות צריך לקבל בפני שלשה חבירים ובניו ובני ביתו אינן צריכין לקבל בפני שלשה חבירים רבן שמעון בן גמליאל אומר אף בניו ובני ביתו צריכין לקבל בפני שלשה חבירים לפי שאינו דומה חבר שקיבל לבן חבר שקיבל:,תנו רבנן הבא לקבל דברי חבירות צריך לקבל בפני ג' חבירים ואפילו תלמיד חכם צריך לקבל בפני שלשה חבירים זקן ויושב בישיבה אינו צריך לקבל בפני שלשה חבירים שכבר קיבל עליו משעה שישב אבא שאול אומר אף תלמיד חכם אינו צריך לקבל בפני שלשה חבירים ולא עוד אלא שאחרים מקבלין לפניו,אמר רבי יוחנן בימי בנו של רבי חנינא בן אנטיגנוס נשנית משנה זו רבי יהודה ור' יוסי איסתפק להו מילתא בטהרות שדרו רבנן לגבי בנו של ר' חנינא בן אנטיגנוס אזילו אמרו ליה לעיין בה אשכחוה דקא טעין טהרות אותיב רבנן מדידיה לגבייהו וקאי איהו לעיוני בה,אתו אמרי ליה לר' יהודה ור' יוסי אמר להו ר' יהודה אביו של זה ביזה תלמידי חכמים אף הוא מבזה תלמידי חכמים,אמר לו ר' יוסי כבוד זקן יהא מונח במקומו אלא מיום שחרב בית המקדש נהגו כהנים סילסול בעצמן שאין מוסרין את הטהרות לכל אדם:,תנו רבנן חבר שמת אשתו ובניו ובני ביתו הרי הן בחזקתן עד שיחשדו וכן חצר שמוכרין בה תכלת הרי היא בחזקתה עד שתיפסל:,תנו רבנן אשת עם הארץ שנשאת לחבר וכן בתו של עם הארץ שנשאת לחבר וכן עבדו של עם הארץ שנמכר לחבר כולן צריכין לקבל דברי חבירות בתחלה אבל אשת חבר שנשאת לעם הארץ וכן בתו של חבר שנשאת לעם הארץ וכן עבדו של חבר שנמכר לעם הארץ אין צריכין לקבל דברי חבירות בתחלה,ר"מ אומר אף הן צריכין לקבל עליהן דברי חבירות לכתחלה ר"ש בן אלעזר אומר משום ר"מ מעשה באשה אחת שנשאת לחבר והיתה קומעת לו תפילין על ידו נשאת לעם הארץ והיתה קושרת לו קשרי מוכס על ידו:

30b. is suspect with regard to tithe. And who are the Sages referred to here as the Rabbis? It is Rabbi Yehuda, as in his locale they treated the prohibition of produce of the Sabbatical Year stringently. And the other one says: One who is suspect with regard to tithe is suspect with regard to produce of the Sabbatical Year. And who are the Sages referred to here as the Rabbis? It is Rabbi Meir.,As it is taught in a baraita (Tosefta, Demai 2:4): With regard to an am ha’aretz, i.e., one who is unreliable with regard to ritual impurity and tithes, who accepts upon himself the commitment to observe the matters associated with ḥaver status, i.e., that he will be stringent in all matters observed by ḥaverim, including teruma, tithes, and ḥalla, and also undertake to eat only food that is ritually pure, and the Sages accepted him as trustworthy but subsequently he was suspected with regard to one matter in which others saw him act improperly, he is suspected with regard to the entire Torah. This is the statement of Rabbi Meir. And the Rabbis say: He is suspected only with regard to that particular matter.,It is also taught in a baraita (Tosefta, Demai 2:4): With regard to a convert who accepted upon himself upon his conversion matters of Torah, i.e., all of the mitzvot, even if he is suspect with regard to one matter alone, he is suspect with regard to the entire Torah, and he is considered like a Jewish transgressor [meshummad], who habitually transgresses the mitzvot. The Gemara explains that the practical difference resulting from the fact that he is considered like a Jewish transgressor is that if he betroths a woman, his betrothal is a valid betrothal, and they are married. Although he is suspect with regard to the entire Torah, he does not return to his prior gentile status.,The Sages taught in a baraita: In the case of one who comes to accept upon himself the commitment to observe the matters associated with ḥaver status except for one matter, which he does not wish to observe, he is not accepted, and he is not trustworthy even with regard to those matters that he does wish to accept upon himself. Likewise, in the case of a gentile who comes to convert and takes upon himself to accept the words of Torah except for one matter, he is not accepted as a convert. Rabbi Yosei, son of Rabbi Yehuda, says: Even if he refuses to accept one detail of rabbinic law, he is not accepted.,The baraita continues: And similarly, in the case of a Levite who comes to accept the matters of a Levite, or a priest who comes to accept the matters of priesthood, except for one matter, he is not accepted. As it is stated: “He among the sons of Aaron, that sacrifices the blood of the peace offerings, and the fat, shall have the right thigh for a portion” (Leviticus 7:33). This means that with regard to the Temple service, which is handed over to the sons of Aaron, any priest who does not admit to it in its entirety has no share in the priesthood.,The Gemara continues on a similar topic. The Sages taught in a baraita: In the case of one who comes to accept upon himself a commitment to observe the matters associated with ḥaver status, if we have seen that he practices such matters in private, within his home, he is accepted, and afterward he is taught the precise details of being a ḥaver. But if we have not seen him act as a ḥaver in his home, he is taught first and afterward accepted. Rabbi Shimon ben Yoḥai says: Whether in this case or that case, he is first accepted, and he then continues to learn in the usual manner, i.e., as a ḥaver he learns from others how to behave.,The Sages taught in a baraita: An am ha’aretz who wishes to become a ḥaver is accepted first with regard to hands, i.e., he is presumed to be stringent concerning the ritual purity of his hands by making sure to wash his hands before handling pure items, and afterward he is accepted as trustworthy for purity in general. And if he says: I wish to accept purity only with regard to hands, he is accepted for this. If he wishes to accept upon himself the stringencies of a ḥaver with regard to ritual purity but he does not accept upon himself the stringencies with regard to hands, i.e., to wash his hands, which is a simple act, he is not accepted even for purity in general.,The Sages taught in a baraita: Until when is he accepted, i.e., how much time must elapse before he is considered trustworthy as a ḥaver? Beit Shammai say: With regard to liquids, thirty days. With regard to impurity of clothing, about which ḥaverim would be careful as well, twelve months. And Beit Hillel say: Both with regard to this, liquids, and that, clothing, he must maintain the practice for twelve months before he is fully accepted as a ḥaver.,The Gemara raises a difficulty: If so, this is one of the rare cases of the leniencies of Beit Shammai and of the stringencies of Beit Hillel, and yet it is not included in tractate Eduyyot, which lists all of the cases where Beit Shammai are more lenient than Beit Hillel. Rather, the text of the baraita must be emended so that it reads: Beit Hillel say: Both with regard to this, liquids and that, clothing, he must maintain the practice for thirty days before he is fully accepted as a ḥaver.,§ The Gemara provides a mnemonic to remember the topics from here until the end of the chapter: Ḥaver; student; sky-blue dye [tekhelet]; tax; return; tax collector; by himself.,The Sages taught in a baraita: One who comes to accept upon himself a commitment to observe the matters associated with ḥaver status must accept it in the presence of three ḥaverim. But his children and the members of his household are not required to accept the status of ḥaver separately in the presence of three ḥaverim. Rabban Shimon ben Gamliel says: Even his children and the members of his household must accept the status of ḥaver in the presence of three ḥaverim, because a ḥaver, who accepted it himself in the presence of three others, is not comparable to the son of a ḥaver, who accepted that status only due to his father but did not accept it himself explicitly, and their accepting the status not in the presence of three people is insufficient.,The Sages taught in a baraita: One who comes to accept upon himself a commitment to observe the matters associated with ḥaver status must accept it in the presence of three ḥaverim, and even a Torah scholar who wishes to become a ḥaver must accept the status of ḥaver in the presence of three ḥaverim. But an elder who sits and studies Torah in a yeshiva is not required to accept the status of ḥaver in the presence of three ḥaverim, as he already accepted it upon himself from the moment he sat and dedicated himself to study Torah in yeshiva. Abba Shaul says: Even a Torah scholar is not required to accept the status of ḥaver in the presence of three ḥaverim; and not only does he have the status of ḥaver without an explicit declaration in the presence of three ḥaverim, but others can accept that they wish to become a ḥaver in his presence.,Rabbi Yoḥa says: This mishna, i.e., the ruling that a Torah scholar must declare his intent to become a ḥaver in the presence of three ḥaverim, was taught in the days of the son of Rabbi Ḥanina ben Antigonus. At that time, Rabbi Yehuda and Rabbi Yosei were uncertain about a certain matter of ritual purity. The Sages sent a delegation of their students to the son of Rabbi Ḥanina ben Antigonus and told them to go and tell him to examine this matter. The students found him while he was carrying items that were ritually pure. The son of Rabbi Ḥanina ben Antigonus seated Sages from his own yeshiva next to the students who came to ask the question, because he did not trust these students to keep his items pure. And he stood and examined the matter.,The students returned and came and told Rabbi Yehuda and Rabbi Yosei that the son of Rabbi Ḥanina ben Antigonus had treated them as though they had the status of amei ha’aretz. Rabbi Yehuda said to them in anger: This one’s father, i.e., Rabbi Ḥanina ben Antigonus, degraded Torah scholars by not trusting them with matters of ritual purity. And he too, the son of Rabbi Ḥanina ben Antigonus, degrades Torah scholars.,Rabbi Yosei said to him: Let the honor of the elder, i.e., both the father and son, be left in its place. He did not act in this manner to degrade Torah scholars. Rather, from the day the Temple was destroyed, the priests were accustomed to act with a higher standard for themselves, and they decided that they will not pass ritually pure items to any other person. Therefore, the son of Rabbi Ḥanina, as a priest, acted appropriately.,The Sages taught in a baraita: In the case of a ḥaver that died, his wife and children and members of his household retain their presumptive status until they are suspected of engaging in inappropriate deeds. And similarly, in the case of a courtyard in which one sells sky-blue dye, it retains its presumptive status as a place in which fit sky-blue dye is sold until it is disqualified due to the merchant’s unscrupulous behavior.,The Sages taught in a baraita: The former wife an am ha’aretz who later marries a ḥaver, and likewise the daughter of an am ha’aretz who marries a ḥaver, and likewise the slave of an am ha’aretz who is sold to a ḥaver, must all accept upon themselves a commitment to observe the matters associated with ḥaver status. But with regard to the former wife of a ḥaver who later marries an am ha’aretz, and likewise the daughter of a ḥaver who marries an am ha’aretz, and likewise the slave of a ḥaver who was sold to an am ha’aretz, these people need not accept upon themselves a commitment to observe the matters associated with ḥaver status ab initio, as each of them is already accustomed to behave as a ḥaver.,The baraita continues: Rabbi Meir says: They too must accept upon themselves a commitment to observe the matters associated with ḥaver status ab initio. And similarly, Rabbi Shimon ben Elazar would illustrate this point and say in the name of Rabbi Meir: There was an incident involving a certain woman who married a ḥaver and would tie [koma’at] for him phylacteries on his hand, and she later married a tax collector and would tie for him tax seals on his hand, which shows that her new husband had a great influence on her level of piety.

327. Babylonian Talmud, Qiddushin, 92, 62a-b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 127

328. Babylonian Talmud, Bava Qamma, 96b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •shapur i (sasanian king), portrayals of, as symbol of authority, in the babylonian talmud Found in books: Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 79

96b. מאי לאו הוא הדין לנחלקה לא ניטלה שאני דהא חסר לה,איכא דאמרי ת"ש דא"ר מתון א"ר יהושע בן לוי נחלקה התיומת נעשה כמי שנטלה ופסול ש"מ,אמר רב פפא האי מאן דגזל עפרא מחבריה ועבדיה לבינתא לא קני מאי טעמא דהדר משוי ליה עפרא לבינתא ועבדיה עפרא קני מאי אמרת דלמא הדר ועביד ליה לבינתא האי לבינתא אחריתי הוא ופנים חדשות באו לכאן,ואמר רב פפא האי מאן דגזל נסכא מחבריה ועביד זוזי לא קני מאי טעמא הדר עביד להו נסכא זוזי ועבדינהו נסכא קני מאי אמרת הדר עביד להו זוזי פנים חדשות באו לכאן,שחימי ועבדינהו חדתי לא קני חדתי ועבדינהו שחימי קני מאי אמרת הדר עביד להו חדתי מידע ידיע שיחמייהו:,זה הכלל כל הגזלנין משלמין כשעת הגזלה: (זה הכלל) לאתויי מאי לאתויי הא דאמר ר' אלעא גנב טלה ונעשה איל עגל ונעשה שור נעשה שינוי בידו וקנאו טבח ומכר שלו הוא טובח שלו הוא מוכר,ההוא גברא דגזל פדנא דתורי מחבריה אזל כרב בהו כרבא זרע בהו זרעא לסוף אהדרינהו למריה אתא לקמיה דרב נחמן אמר להו זילו שומו שבחא דאשבח,אמר ליה רבא תורי אשבח ארעא לא אשבח אמר מי קאמינא נשיימו כוליה פלגא קאמינא א"ל סוף סוף גזילה הוא וקא הדרה בעינא דתנן כל הגזלנין משלמין כשעת הגזלה,אמר ליה לא אמינא לך כי יתיבנא בדינא לא תימא לי מידי דאמר הונא חברין עלאי אנא ושבור מלכא אחי בדינא האי אינש גזלנא עתיקא הוא ובעינא דאיקנסיה:,

96b. What, is it not that the same is true for a case where the central twin-leaf became split, i.e., that this lulav has been rendered unfit to be used for the mitzva, and the robber has acquired the lulav as a result of this change? The Gemara answers: No, the case where it was removed is different, as the result is that it is lacking, and an incomplete lulav is certainly unfit. But if the leaf remains in place, albeit split, it does not necessarily render the lulav unfit. The lulav has not been changed and therefore the robber does not acquire it.,There are those who say that the question was resolved as follows: Come and hear that which Rabbi Matun says that Rabbi Yehoshua ben Levi says: If the central twin-leaf became split, it becomes like a lulav whose central twin-leaf was completely removed, and it is unfit. If so, learn from his statement that if the central twin-leaf became split, the robber has acquired the lulav as a result of the change.,§ Rav Pappa said: This one who robbed another of earth and fashioned it into a brick has not acquired it due to the change. What is the reason for this? It is that he can return it and convert it back into earth. By contrast, if he robbed another of a brick, and by crushing it turned it into earth, he has acquired it due to the change. If you say: Perhaps he will return it and fashion it into a brick? This is a different brick, and a new entity has arrived, i.e., entered into existence, here.,And Rav Pappa also said: This one who robbed another of a bar of silver [naskha] and fashioned it into coins has not acquired it due to the change. What is the reason for this? He can return it and by melting the coins turn them into a bar of silver. By contrast, if he robbed another of coins and fashioned them into a bar of silver, he has acquired them due to the change. What do you say in response to this, that perhaps he will return and fashion them into coins? These are new coins, and a new entity has arrived here.,Rav Pappa continues: If the stolen coins were black [sheḥimei], i.e., old and used, and he made them as new by cleaning them thoroughly, he has not acquired them. By contrast, if however, they were new, and he made them black, he has acquired them. What do you say in response to this, that perhaps he will return and make them new by cleaning them? Their blackness is already known, and therefore the coins have been changed irreversibly.,§ The mishna teaches: This is the principle: All robbers pay according to the value of the stolen item at the time of the robbery. The Gemara asks: What is added by the phrase: This is the principle? The Gemara replies: It serves to add that which Rabbi Ela says: If one stole a lamb and during the time that it was in the thief’s possession it became a ram, or if one stole a calf and it became an ox, then a change occurred while the animal was in his possession, and he has acquired it due to the change. If he then slaughtered or sold the animal, he slaughters his own animal and he sells his own animal, and he does not become liable to pay the penalty of four or five times the value of the animal.,The Gemara relates: There was a certain man who robbed another of a pair [padna] of oxen. He then went and plowed his field with them, and sowed seeds with them, and eventually returned them to their owner. The robbery victim came before Rav Naḥman to claim payment from the robber. Rav Naḥman said to the robbery victim and the robber: Go estimate the amount by which the value of the land was enhanced during the time that the pair of oxen was in the possession of the robber, and the robber must pay that amount.,Rava said to Rav Naḥman: Did the oxen alone enhance the value of the land? Did the land not become enhanced in and of itself? Perhaps not all of the enhanced value of the land was due to the labor performed by the oxen. Rav Naḥman said: Did I say that they should estimate and give him all of the enhanced value? I said only half. Rava said to him: Ultimately, it is a stolen item and is returned as it was at the time of the robbery, as we learned in a mishna: All robbers pay according to the value of the stolen item at the time of the robbery. Why should the robber also pay the owner half the value of the enhancement?,Rav Naḥman said to Rava: Didn’t I tell you that when I am sitting in judgment, do not say anything to me, i.e., do not question or comment upon my rulings. An indication that my rulings should not be questioned is as our friend Huna has said about me, that King Shapur and I are brothers with regard to monetary laws, i.e., with regard to monetary laws, my opinion is equal to that of Shmuel. This man is an experienced robber, and I wish to penalize him. Therefore, I compelled him to pay the enhanced value, although by right he is not obligated to do so.,robbed another of an animal and it aged while in his possession, consequently diminishing its value, or if one robbed another of Canaanite slaves and they aged while in his possession, they have been changed. The robber therefore pays according to the value of the stolen item at the time of the robbery. Rabbi Meir says: With regard to Canaanite slaves, he says to the robbery victim: That which is yours is befo

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