1. Hebrew Bible, Deuteronomy, 7.5, 32.43 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Babylon • Babylon and Babylonians • Babylon and Babylonians, chronicles and inscriptions • Babylon, Babylonian
Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 335; Gera (2014), Judith, 162, 163; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 70; Stuckenbruck (2007), 1 Enoch 91-108, 312
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7.5 כִּי־אִם־כֹּה תַעֲשׂוּ לָהֶם מִזְבְּחֹתֵיהֶם תִּתֹּצוּ וּמַצֵּבֹתָם תְּשַׁבֵּרוּ וַאֲשֵׁירֵהֶם תְּגַדֵּעוּן וּפְסִילֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ׃
32.43 הַרְנִינוּ גוֹיִם עַמּוֹ כִּי דַם־עֲבָדָיו יִקּוֹם וְנָקָם יָשִׁיב לְצָרָיו וְכִפֶּר אַדְמָתוֹ עַמּוֹ׃'' None | sup>
7.5 But thus shall ye deal with them: ye shall break down their altars, and dash in pieces their pillars, and hew down their Asherim, and burn their graven images with fire.
32.43 Sing aloud, O ye nations, of His people; For He doth avenge the blood of His servants, And doth render vengeance to His adversaries, And doth make expiation for the land of His people.'' None |
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2. Hebrew Bible, Exodus, 12.11 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Babylon (Mesopotamia/Iraq) • Babylon/Babylonia/Babylonian
Found in books: Levison (2023), The Greek Life of Adam and Eve. 830; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 33
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12.11 וְכָכָה תֹּאכְלוּ אֹתוֹ מָתְנֵיכֶם חֲגֻרִים נַעֲלֵיכֶם בְּרַגְלֵיכֶם וּמַקֶּלְכֶם בְּיֶדְכֶם וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן פֶּסַח הוּא לַיהוָה׃'' None | sup>
12.11 And thus shall ye eat it: with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste—it is the LORD’s passover.'' None |
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3. Hebrew Bible, Genesis, 1.26, 4.16, 10.8-10.9, 11.1-11.10, 11.18-11.21, 12.1-12.4, 12.6-12.8, 12.11-12.20, 13.4, 13.14-13.18, 15.13, 17.9-17.13, 17.18-17.21, 18.18, 19.26 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Babylon • Babylon (Mesopotamia/Iraq) • Babylon (babel) • Babylon (babel), city of • Babylon and Babylonians • Babylon and Babylonians, city walls • Babylon, Babylonians • Babylon, symbolism of • Babylon/Babylonia/Babylonian • Babylon/Babylonian/Assyro-Babylonian • Babylon/Babylonians • King, of Babylon • Phoenicians, Abraham’s migration from Babylon • Ps.-Eupolemus, Abraham in three stages Babylon, Phoenicia, Egypt • Roma aeterna, as ‘second Babylon’ • Tower of Babylon • Yosef, Rav, and exegesis of the Table of Nations and Tower of Babylon • babylon, as ‘confusion’
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 53; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 369; Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 61; Gera (2014), Judith, 121, 141, 214; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 173; Levison (2023), The Greek Life of Adam and Eve. 198, 830, 947; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 71; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 288; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 200, 204, 205, 206; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 124, 125; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 178, 258; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 95; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 146, 217; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 28; Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 32
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1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃
4.16 וַיֵּצֵא קַיִן מִלִּפְנֵי יְהוָה וַיֵּשֶׁב בְּאֶרֶץ־נוֹד קִדְמַת־עֵדֶן׃
10.8 וְכוּשׁ יָלַד אֶת־נִמְרֹד הוּא הֵחֵל לִהְיוֹת גִּבֹּר בָּאָרֶץ׃ 10.9 הוּא־הָיָה גִבֹּר־צַיִד לִפְנֵי יְהוָה עַל־כֵּן יֵאָמַר כְּנִמְרֹד גִּבּוֹר צַיִד לִפְנֵי יְהוָה׃
11.1 אֵלֶּה תּוֹלְדֹת שֵׁם שֵׁם בֶּן־מְאַת שָׁנָה וַיּוֹלֶד אֶת־אַרְפַּכְשָׁד שְׁנָתַיִם אַחַר הַמַּבּוּל׃
11.1 וַיְהִי כָל־הָאָרֶץ שָׂפָה אֶחָת וּדְבָרִים אֲחָדִים׃ 11.2 וַיְהִי בְּנָסְעָם מִקֶּדֶם וַיִּמְצְאוּ בִקְעָה בְּאֶרֶץ שִׁנְעָר וַיֵּשְׁבוּ שָׁם׃ 11.2 וַיְחִי רְעוּ שְׁתַּיִם וּשְׁלֹשִׁים שָׁנָה וַיּוֹלֶד אֶת־שְׂרוּג׃ 11.3 וַיֹּאמְרוּ אִישׁ אֶל־רֵעֵהוּ הָבָה נִלְבְּנָה לְבֵנִים וְנִשְׂרְפָה לִשְׂרֵפָה וַתְּהִי לָהֶם הַלְּבֵנָה לְאָבֶן וְהַחֵמָר הָיָה לָהֶם לַחֹמֶר׃ 11.3 וַתְּהִי שָׂרַי עֲקָרָה אֵין לָהּ וָלָד׃ 11.4 וַיֹּאמְרוּ הָבָה נִבְנֶה־לָּנוּ עִיר וּמִגְדָּל וְרֹאשׁוֹ בַשָּׁמַיִם וְנַעֲשֶׂה־לָּנוּ שֵׁם פֶּן־נָפוּץ עַל־פְּנֵי כָל־הָאָרֶץ׃ 11.5 וַיֵּרֶד יְהוָה לִרְאֹת אֶת־הָעִיר וְאֶת־הַמִּגְדָּל אֲשֶׁר בָּנוּ בְּנֵי הָאָדָם׃ 11.6 וַיֹּאמֶר יְהוָה הֵן עַם אֶחָד וְשָׂפָה אַחַת לְכֻלָּם וְזֶה הַחִלָּם לַעֲשׂוֹת וְעַתָּה לֹא־יִבָּצֵר מֵהֶם כֹּל אֲשֶׁר יָזְמוּ לַעֲשׂוֹת׃ 11.7 הָבָה נֵרְדָה וְנָבְלָה שָׁם שְׂפָתָם אֲשֶׁר לֹא יִשְׁמְעוּ אִישׁ שְׂפַת רֵעֵהוּ׃ 11.8 וַיָּפֶץ יְהוָה אֹתָם מִשָּׁם עַל־פְּנֵי כָל־הָאָרֶץ וַיַּחְדְּלוּ לִבְנֹת הָעִיר׃ 11.9 עַל־כֵּן קָרָא שְׁמָהּ בָּבֶל כִּי־שָׁם בָּלַל יְהוָה שְׂפַת כָּל־הָאָרֶץ וּמִשָּׁם הֱפִיצָם יְהוָה עַל־פְּנֵי כָּל־הָאָרֶץ׃'
11.18 וַיְחִי־פֶלֶג שְׁלֹשִׁים שָׁנָה וַיּוֹלֶד אֶת־רְעוּ׃
11.19 וַיְחִי־פֶלֶג אַחֲרֵי הוֹלִידוֹ אֶת־רְעוּ תֵּשַׁע שָׁנִים וּמָאתַיִם שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 11.21 וַיְחִי רְעוּ אַחֲרֵי הוֹלִידוֹ אֶת־שְׂרוּג שֶׁבַע שָׁנִים וּמָאתַיִם שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃
12.1 וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃
12.1 וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃ 12.2 וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה׃ 12.2 וַיְצַו עָלָיו פַּרְעֹה אֲנָשִׁים וַיְשַׁלְּחוּ אֹתוֹ וְאֶת־אִשְׁתּוֹ וְאֶת־כָּל־אֲשֶׁר־לוֹ׃ 12.3 וַאֲבָרֲכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה׃ 12.4 וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו יְהוָה וַיֵּלֶךְ אִתּוֹ לוֹט וְאַבְרָם בֶּן־חָמֵשׁ שָׁנִים וְשִׁבְעִים שָׁנָה בְּצֵאתוֹ מֵחָרָן׃
12.6 וַיַּעֲבֹר אַבְרָם בָּאָרֶץ עַד מְקוֹם שְׁכֶם עַד אֵלוֹן מוֹרֶה וְהַכְּנַעֲנִי אָז בָּאָרֶץ׃ 12.7 וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃ 12.8 וַיַּעְתֵּק מִשָּׁם הָהָרָה מִקֶּדֶם לְבֵית־אֵל וַיֵּט אָהֳלֹה בֵּית־אֵל מִיָּם וְהָעַי מִקֶּדֶם וַיִּבֶן־שָׁם מִזְבֵּחַ לַיהוָה וַיִּקְרָא בְּשֵׁם יְהוָה׃
12.11 וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה וַיֹּאמֶר אֶל־שָׂרַי אִשְׁתּוֹ הִנֵּה־נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת־מַרְאֶה אָתְּ׃
12.12 וְהָיָה כִּי־יִרְאוּ אֹתָךְ הַמִּצְרִים וְאָמְרוּ אִשְׁתּוֹ זֹאת וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ׃
12.13 אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ׃
12.14 וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת־הָאִשָּׁה כִּי־יָפָה הִוא מְאֹד׃
12.15 וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃
12.16 וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃
12.17 וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃
12.18 וַיִּקְרָא פַרְעֹה לְאַבְרָם וַיֹּאמֶר מַה־זֹּאת עָשִׂיתָ לִּי לָמָּה לֹא־הִגַּדְתָּ לִּי כִּי אִשְׁתְּךָ הִוא׃
12.19 לָמָה אָמַרְתָּ אֲחֹתִי הִוא וָאֶקַּח אֹתָהּ לִי לְאִשָּׁה וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ׃
13.4 אֶל־מְקוֹם הַמִּזְבֵּחַ אֲשֶׁר־עָשָׂה שָׁם בָּרִאשֹׁנָה וַיִּקְרָא שָׁם אַבְרָם בְּשֵׁם יְהוָה׃
13.14 וַיהוָה אָמַר אֶל־אַבְרָם אַחֲרֵי הִפָּרֶד־לוֹט מֵעִמּוֹ שָׂא נָא עֵינֶיךָ וּרְאֵה מִן־הַמָּקוֹם אֲשֶׁר־אַתָּה שָׁם צָפֹנָה וָנֶגְבָּה וָקֵדְמָה וָיָמָּה׃ 13.15 כִּי אֶת־כָּל־הָאָרֶץ אֲשֶׁר־אַתָּה רֹאֶה לְךָ אֶתְּנֶנָּה וּלְזַרְעֲךָ עַד־עוֹלָם׃ 13.16 וְשַׂמְתִּי אֶת־זַרְעֲךָ כַּעֲפַר הָאָרֶץ אֲשֶׁר אִם־יוּכַל אִישׁ לִמְנוֹת אֶת־עֲפַר הָאָרֶץ גַּם־זַרְעֲךָ יִמָּנֶה׃ 13.17 קוּם הִתְהַלֵּךְ בָּאָרֶץ לְאָרְכָּהּ וּלְרָחְבָּהּ כִּי לְךָ אֶתְּנֶנָּה׃ 13.18 וַיֶּאֱהַל אַבְרָם וַיָּבֹא וַיֵּשֶׁב בְּאֵלֹנֵי מַמְרֵא אֲשֶׁר בְּחֶבְרוֹן וַיִּבֶן־שָׁם מִזְבֵּחַ לַיהוָה׃
15.13 וַיֹּאמֶר לְאַבְרָם יָדֹעַ תֵּדַע כִּי־גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה׃
17.9 וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם וְאַתָּה אֶת־בְּרִיתִי תִשְׁמֹר אַתָּה וְזַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם׃ 17.11 וּנְמַלְתֶּם אֵת בְּשַׂר עָרְלַתְכֶם וְהָיָה לְאוֹת בְּרִית בֵּינִי וּבֵינֵיכֶם׃ 17.12 וּבֶן־שְׁמֹנַת יָמִים יִמּוֹל לָכֶם כָּל־זָכָר לְדֹרֹתֵיכֶם יְלִיד בָּיִת וּמִקְנַת־כֶּסֶף מִכֹּל בֶּן־נֵכָר אֲשֶׁר לֹא מִזַּרְעֲךָ הוּא׃ 17.13 הִמּוֹל יִמּוֹל יְלִיד בֵּיתְךָ וּמִקְנַת כַּסְפֶּךָ וְהָיְתָה בְרִיתִי בִּבְשַׂרְכֶם לִבְרִית עוֹלָם׃
17.18 וַיֹּאמֶר אַבְרָהָם אֶל־הָאֱלֹהִים לוּ יִשְׁמָעֵאל יִחְיֶה לְפָנֶיךָ׃ 17.19 וַיֹּאמֶר אֱלֹהִים אֲבָל שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן וְקָרָאתָ אֶת־שְׁמוֹ יִצְחָק וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתּוֹ לִבְרִית עוֹלָם לְזַרְעוֹ אַחֲרָיו׃ 17.21 וְאֶת־בְּרִיתִי אָקִים אֶת־יִצְחָק אֲשֶׁר תֵּלֵד לְךָ שָׂרָה לַמּוֹעֵד הַזֶּה בַּשָּׁנָה הָאַחֶרֶת׃
18.18 וְאַבְרָהָם הָיוֹ יִהְיֶה לְגוֹי גָּדוֹל וְעָצוּם וְנִבְרְכוּ בוֹ כֹּל גּוֹיֵי הָאָרֶץ׃
19.26 וַתַּבֵּט אִשְׁתּוֹ מֵאַחֲרָיו וַתְּהִי נְצִיב מֶלַח׃'' None | sup>
1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’
4.16 And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.
10.8 And Cush begot Nimrod; he began to be a mighty one in the earth. 10.9 He was a mighty hunter before the LORD; wherefore it is said: ‘Like Nimrod a mighty hunter before the LORD.’
11.1 And the whole earth was of one language and of one speech. 11.2 And it came to pass, as they journeyed east, that they found a plain in the land of Shinar; and they dwelt there. 11.3 And they said one to another: ‘Come, let us make brick, and burn them thoroughly.’ And they had brick for stone, and slime had they for mortar. 11.4 And they said: ‘Come, let us build us a city, and a tower, with its top in heaven, and let us make us a name; lest we be scattered abroad upon the face of the whole earth.’ 11.5 And the LORD came down to see the city and the tower, which the children of men builded. 11.6 And the LORD said: ‘Behold, they are one people, and they have all one language; and this is what they begin to do; and now nothing will be withholden from them, which they purpose to do. 11.7 Come, let us go down, and there confound their language, that they may not understand one another’s speech.’ 11.8 So the LORD scattered them abroad from thence upon the face of all the earth; and they left off to build the city. 11.9 Therefore was the name of it called Babel; because the LORD did there aconfound the language of all the earth; and from thence did the LORD scatter them abroad upon the face of all the earth.
11.10 These are the generations of Shem. Shem was a hundred years old, and begot Arpachshad two years after the flood.
11.18 And Peleg lived thirty years, and begot Reu.
11.19 And Peleg lived after he begot Reu two hundred and nine years, and begot sons and daughters. 11.20 And Reu lived two and thirty years, and begot Serug. 11.21 And Reu lived after he begot Serug two hundred and seven years, and begot sons and daughters.
12.1 Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee. 12.2 And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing. 12.3 And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.’ 12.4 So Abram went, as the LORD had spoken unto him; and Lot went with him; and Abram was seventy and five years old when he departed out of Haran.
12.6 And Abram passed through the land unto the place of Shechem, unto the terebinth of Moreh. And the Canaanite was then in the land. 12.7 And the LORD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the LORD, who appeared unto him. 12.8 And he removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east; and he builded there an altar unto the LORD, and called upon the name of the LORD.
12.11 And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon.
12.12 And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive.
12.13 Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’
12.14 And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair.
12.15 And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house.
12.16 And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels.
12.17 And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife.
12.18 And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife?
12.19 Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’ 12.20 And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had.
13.4 unto the place of the altar, which he had made there at the first; and Abram called there on the name of the LORD.
13.14 And the LORD said unto Abram, after that Lot was separated from him: ‘Lift up now thine eyes, and look from the place where thou art, northward and southward and eastward and westward; 13.15 for all the land which thou seest, to thee will I give it, and to thy seed for ever. 13.16 And I will make thy seed as the dust of the earth; so that if a man can number the dust of the earth, then shall thy seed also be numbered. 13.17 Arise, walk through the land in the length of it and in the breadth of it; for unto thee will I give it.’ 13.18 And Abram moved his tent, and came and dwelt by the terebinths of Mamre, which are in Hebron, and built there an altar unto the LORD.
15.13 And He said unto Abram: ‘Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;
17.9 And God said unto Abraham: ‘And as for thee, thou shalt keep My covet, thou, and thy seed after thee throughout their generations. 17.10 This is My covet, which ye shall keep, between Me and you and thy seed after thee: every male among you shall be circumcised. 17.11 And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covet betwixt Me and you. 17.12 And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner, that is not of thy seed. 17.13 He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and My covet shall be in your flesh for an everlasting covet.
17.18 And Abraham said unto God: ‘Oh that Ishmael might live before Thee! ’ 17.19 And God said: ‘‘Nay, but Sarah thy wife shall bear thee a son; and thou shalt call his name Isaac; and I will establish My covet with him for an everlasting covet for his seed after him. 17.20 And as for Ishmael, I have heard thee; behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. 17.21 But My covet will I establish with Isaac, whom Sarah shall bear unto thee at this set time in the next year.’
18.18 eeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?
19.26 But his wife looked back from behind him, and she became a pillar of salt.' ' None |
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4. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Azriel (R.), Babylon • Babylon
Found in books: Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 135; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 143
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5. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Babylon
Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 66; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 45
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6. Hebrew Bible, 2 Samuel, 12.21 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Babylon and Babylonians, chronicles and inscriptions • Babylon/Babylonia/Babylonian
Found in books: Gera (2014), Judith, 264; Levison (2023), The Greek Life of Adam and Eve. 801
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12.21 וַיֹּאמְרוּ עֲבָדָיו אֵלָיו מָה־הַדָּבָר הַזֶּה אֲשֶׁר עָשִׂיתָה בַּעֲבוּר הַיֶּלֶד חַי צַמְתָּ וַתֵּבְךְּ וְכַאֲשֶׁר מֵת הַיֶּלֶד קַמְתָּ וַתֹּאכַל לָחֶם׃'' None | sup>
12.21 Then his servants said to him, What thing is this that thou hast done? thou didst fast and weep for the child, while it was alive; but when the child was dead, thou didst rise and eat bread.'' None |
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7. Hebrew Bible, Amos, 5.18 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Babylon
Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 196; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 213
sup>
5.18 הוֹי הַמִּתְאַוִּים אֶת־יוֹם יְהוָה לָמָּה־זֶּה לָכֶם יוֹם יְהוָה הוּא־חֹשֶׁךְ וְלֹא־אוֹר׃'' None | sup>
5.18 Woe unto you that desire the day of the LORD! Wherefore would ye have the day of the LORD? It is darkness, and not light.'' None |
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8. Hebrew Bible, Isaiah, 10.5, 10.13, 13.5, 14.12-14.14, 41.2, 44.28, 45.1, 46.11, 47.1-47.3, 47.9, 51.10, 52.11, 63.9 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Azriel (R.), Babylon • Babylon • Babylon (Mesopotamia/Iraq) • Babylon and Babylonians • Babylon(ian) • Babylon, Babylonia • Babylon, Rome • Babylon/Babylonia/Babylonian • Return from Babylon, Jewish attitude to Persians
Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 61, 64, 65, 66, 107, 116; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 94; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 40, 41, 43; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 79, 135, 215; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 10; Gera (2014), Judith, 163, 205, 261; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 61, 68; Levison (2023), The Greek Life of Adam and Eve. 761, 830; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 96, 239, 266; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 4, 199, 213; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 197; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 224, 237; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 29, 33, 95
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10.5 הוֹי אַשּׁוּר שֵׁבֶט אַפִּי וּמַטֶּה־הוּא בְיָדָם זַעְמִי׃
10.13 כִּי אָמַר בְּכֹחַ יָדִי עָשִׂיתִי וּבְחָכְמָתִי כִּי נְבֻנוֹתִי וְאָסִיר גְּבוּלֹת עַמִּים ועתידתיהם וַעֲתוּדוֹתֵיהֶם שׁוֹשֵׂתִי וְאוֹרִיד כַּאבִּיר יוֹשְׁבִים׃
14.12 אֵיךְ נָפַלְתָּ מִשָּׁמַיִם הֵילֵל בֶּן־שָׁחַר נִגְדַּעְתָּ לָאָרֶץ חוֹלֵשׁ עַל־גּוֹיִם׃ 14.13 וְאַתָּה אָמַרְתָּ בִלְבָבְךָ הַשָּׁמַיִם אֶעֱלֶה מִמַּעַל לְכוֹכְבֵי־אֵל אָרִים כִּסְאִי וְאֵשֵׁב בְּהַר־מוֹעֵד בְּיַרְכְּתֵי צָפוֹן׃ 14.14 אֶעֱלֶה עַל־בָּמֳתֵי עָב אֶדַּמֶּה לְעֶלְיוֹן׃
41.2 לְמַעַן יִרְאוּ וְיֵדְעוּ וְיָשִׂימוּ וְיַשְׂכִּילוּ יַחְדָּו כִּי יַד־יְהוָה עָשְׂתָה זֹּאת וּקְדוֹשׁ יִשְׂרָאֵל בְּרָאָהּ׃
41.2 מִי הֵעִיר מִמִּזְרָח צֶדֶק יִקְרָאֵהוּ לְרַגְלוֹ יִתֵּן לְפָנָיו גּוֹיִם וּמְלָכִים יַרְדְּ יִתֵּן כֶּעָפָר חַרְבּוֹ כְּקַשׁ נִדָּף קַשְׁתּוֹ׃
44.28 הָאֹמֵר לְכוֹרֶשׁ רֹעִי וְכָל־חֶפְצִי יַשְׁלִם וְלֵאמֹר לִירוּשָׁלִַם תִּבָּנֶה וְהֵיכָל תִּוָּסֵד׃
45.1 הוֹי אֹמֵר לְאָב מַה־תּוֹלִיד וּלְאִשָּׁה מַה־תְּחִילִין׃
45.1 כֹּה־אָמַר יְהוָה לִמְשִׁיחוֹ לְכוֹרֶשׁ אֲשֶׁר־הֶחֱזַקְתִּי בִימִינוֹ לְרַד־לְפָנָיו גּוֹיִם וּמָתְנֵי מְלָכִים אֲפַתֵּחַ לִפְתֹּחַ לְפָנָיו דְּלָתַיִם וּשְׁעָרִים לֹא יִסָּגֵרוּ׃
46.11 קֹרֵא מִמִּזְרָח עַיִט מֵאֶרֶץ מֶרְחָק אִישׁ עצתו עֲצָתִי אַף־דִּבַּרְתִּי אַף־אֲבִיאֶנָּה יָצַרְתִּי אַף־אֶעֱשֶׂנָּה׃
47.1 וַתִּבְטְחִי בְרָעָתֵךְ אָמַרְתְּ אֵין רֹאָנִי חָכְמָתֵךְ וְדַעְתֵּךְ הִיא שׁוֹבְבָתֶךְ וַתֹּאמְרִי בְלִבֵּךְ אֲנִי וְאַפְסִי עוֹד׃
47.1 רְדִי וּשְׁבִי עַל־עָפָר בְּתוּלַת בַּת־בָּבֶל שְׁבִי־לָאָרֶץ אֵין־כִּסֵּא בַּת־כַּשְׂדִּים כִּי לֹא תוֹסִיפִי יִקְרְאוּ־לָךְ רַכָּה וַעֲנֻגָּה׃" 47.2 קְחִי רֵחַיִם וְטַחֲנִי קָמַח גַּלִּי צַמָּתֵךְ חֶשְׂפִּי־שֹׁבֶל גַּלִּי־שׁוֹק עִבְרִי נְהָרוֹת׃ 47.3 תִּגָּל עֶרְוָתֵךְ גַּם תֵּרָאֶה חֶרְפָּתֵךְ נָקָם אֶקָּח וְלֹא אֶפְגַּע אָדָם׃
47.9 וְתָבֹאנָה לָּךְ שְׁתֵּי־אֵלֶּה רֶגַע בְּיוֹם אֶחָד שְׁכוֹל וְאַלְמֹן כְּתֻמָּם בָּאוּ עָלַיִךְ בְּרֹב כְּשָׁפַיִךְ בְּעָצְמַת חֲבָרַיִךְ מְאֹד׃' 52.11 סוּרוּ סוּרוּ צְאוּ מִשָּׁם טָמֵא אַל־תִּגָּעוּ צְאוּ מִתּוֹכָהּ הִבָּרוּ נֹשְׂאֵי כְּלֵי יְהוָה׃
63.9 בְּכָל־צָרָתָם לא לוֹ צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל־יְמֵי עוֹלָם׃'' None | sup>
10.5 O Asshur, the rod of Mine anger, In whose hand as a staff is Mine indignation!
10.13 For he hath said: By the strength of my hand I have done it, And by my wisdom, for I am prudent; In that I have removed the bounds of the peoples, And have robbed their treasures, And have brought down as one mighty the inhabitants;
14.12 How art thou fallen from heaven, O day-star, son of the morning! How art thou cut down to the ground, That didst cast lots over the nations! 14.13 And thou saidst in thy heart: ‘I will ascend into heaven, Above the stars of God Will I exalt my throne, And I will sit upon the mount of meeting, In the uttermost parts of the north; 14.14 I will ascend above the heights of the clouds; I will be like the Most High.’
41.2 Who hath raised up one from the east, At whose steps victory attendeth? He giveth nations before him, And maketh him rule over kings; His sword maketh them as the dust, His bow as the driven stubble.
44.28 That saith of Cyrus: ‘He is My shepherd, And shall perform all My pleasure’; Even saying of Jerusalem: ‘She shall be built’; And to the temple: ‘My foundation shall be laid.’
45.1 Thus saith the LORD to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him, and to loose the loins of kings; to open the doors before him, and that the gates may not be shut:
46.11 Calling a bird of prey from the east, the man of My counsel from a far country; Yea, I have spoken, I will also bring it to pass, I have purposed, I will also do it.
47.1 Come down, and sit in the dust, O virgin daughter of Babylon, Sit on the ground without a throne, O daughter of the Chaldeans; For thou shalt no more be called Tender and delicate." 47.2 Take the millstones, and grind meal; Remove thy veil, Strip off the train, uncover the leg, Pass through the rivers. 47.3 Thy nakedness shall be uncovered, Yea, thy shame shall be seen; I will take vengeance, And will let no man intercede.
47.9 But these two things shall come to thee in a moment In one day, the loss of children, and widow-hood; In their full measure shall they come upon thee, For the multitude of thy sorceries, And the great abundance of thine enchantments.
51.10 Art thou not it that dried up the sea, The waters of the great deep; That made the depths of the sea a way For the redeemed to pass over?
52.11 Depart ye, depart ye, go ye out from thence, Touch no unclean thing; Go ye out of the midst of her; be ye clean, Ye that bear the vessels of the LORD.
63.9 In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; And He bore them, and carried them all the days of old. .' ' None |
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9. Hebrew Bible, Jeremiah, 27.6, 27.8-27.9, 29.1, 50.8 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Babylon • Babylon and Babylonians • Babylon, and the four kingdoms • Babylon/Babylonia/Babylonian
Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 61; Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 119, 135; Gera (2014), Judith, 124; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 36; Levison (2023), The Greek Life of Adam and Eve. 579; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 199
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27.6 וְעַתָּה אָנֹכִי נָתַתִּי אֶת־כָּל־הָאֲרָצוֹת הָאֵלֶּה בְּיַד נְבוּכַדְנֶאצַּר מֶלֶךְ־בָּבֶל עַבְדִּי וְגַם אֶת־חַיַּת הַשָּׂדֶה נָתַתִּי לוֹ לְעָבְדוֹ׃
27.8 וְהָיָה הַגּוֹי וְהַמַּמְלָכָה אֲשֶׁר לֹא־יַעַבְדוּ אֹתוֹ אֶת־נְבוּכַדְנֶאצַּר מֶלֶךְ־בָּבֶל וְאֵת אֲשֶׁר לֹא־יִתֵּן אֶת־צַוָּארוֹ בְּעֹל מֶלֶךְ בָּבֶל בַּחֶרֶב וּבָרָעָב וּבַדֶּבֶר אֶפְקֹד עַל־הַגּוֹי הַהוּא נְאֻם־יְהוָה עַד־תֻּמִּי אֹתָם בְּיָדוֹ׃ 27.9 וְאַתֶּם אַל־תִּשְׁמְעוּ אֶל־נְבִיאֵיכֶם וְאֶל־קֹסְמֵיכֶם וְאֶל חֲלֹמֹתֵיכֶם וְאֶל־עֹנְנֵיכֶם וְאֶל־כַּשָּׁפֵיכֶם אֲשֶׁר־הֵם אֹמְרִים אֲלֵיכֶם לֵאמֹר לֹא תַעַבְדוּ אֶת־מֶלֶךְ בָּבֶל׃
29.1 וְאֵלֶּה דִּבְרֵי הַסֵּפֶר אֲשֶׁר שָׁלַח יִרְמְיָה הַנָּבִיא מִירוּשָׁלִָם אֶל־יֶתֶר זִקְנֵי הַגּוֹלָה וְאֶל־הַכֹּהֲנִים וְאֶל־הַנְּבִיאִים וְאֶל־כָּל־הָעָם אֲשֶׁר הֶגְלָה נְבוּכַדְנֶאצַּר מִירוּשָׁלִַם בָּבֶלָה׃
29.1 כִּי־כֹה אָמַר יְהוָה כִּי לְפִי מְלֹאת לְבָבֶל שִׁבְעִים שָׁנָה אֶפְקֹד אֶתְכֶם וַהֲקִמֹתִי עֲלֵיכֶם אֶת־דְּבָרִי הַטּוֹב לְהָשִׁיב אֶתְכֶם אֶל־הַמָּקוֹם הַזֶּה׃' ' None | sup>
27.6 And now have I given all these lands into the hand of Nebuchadnezzar the king of Babylon, My servant; and the beasts of the field also have I given him to serve him.
27.8 And it shall come to pass, that the nation and the kingdom which will not serve the same Nebuchadnezzar king of Babylon, and that will not put their neck under the yoke of the king of Babylon, that nation will I visit, saith the LORD, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hand. 27.9 But as for you, hearken ye not to your prophets, nor to your diviners, nor to your dreams, nor to your soothsayers, nor to your sorcerers, that speak unto you, saying: Ye shall not serve the king of Babylon;
29.1 Now these are the words of the letter that Jeremiah the prophet sent from Jerusalem unto the residue of the elders of the captivity, and to the priests, and to the prophets, and to all the people, whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon,' ' None |
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10. Homer, Iliad, 12.21 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Babylon • Lydia and Lydians, and Babylon
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 105; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 140
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12.21 Γρήνικός τε καὶ Αἴσηπος δῖός τε Σκάμανδρος'' None | sup>
12.21 Rhesus and Heptaporus and Caresus and Rhodius, and Granicus and Aesepus, and goodly Scamander, and Simois, by the banks whereof many shields of bull's-hide and many helms fell in the dust, and the race of men half-divine—of all these did Phoebus Apollo turn the mouths together, "" None |
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11. None, None, nan (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Babylon • Babylon and Babylonians • Babylon and Babylonians, city walls
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 40; Gera (2014), Judith, 120
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12. None, None, nan (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Babylon
Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 61; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 49
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13. Hebrew Bible, Ezekiel, 18.23, 18.32, 23.22-23.30, 28.1 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Azriel (R.), Babylon • Babylon • Babylon and Babylonians • Babylon and Babylonians, city walls • Babylon, Babylonia • Babylon, Babylonian • Babylon, Rome • Babylon, and the four kingdoms • Babylon, destruction of • Babylon, in Qumran texts • Babylon, judgement of • Babylon/Babylonia/Babylonian • Babylon/Babylonian/Assyro-Babylonian
Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 116; Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 182; Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 333; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 79; Gera (2014), Judith, 120, 163; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 61; Levison (2023), The Greek Life of Adam and Eve. 801; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 239; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 4, 203, 204, 213; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 224; Stuckenbruck (2007), 1 Enoch 91-108, 268; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 28; Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 56
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18.23 הֶחָפֹץ אֶחְפֹּץ מוֹת רָשָׁע נְאֻם אֲדֹנָי יְהוִה הֲלוֹא בְּשׁוּבוֹ מִדְּרָכָיו וְחָיָה׃
18.32 כִּי לֹא אֶחְפֹּץ בְּמוֹת הַמֵּת נְאֻם אֲדֹנָי יְהוִה וְהָשִׁיבוּ וִחְיוּ׃
23.22 לָכֵן אָהֳלִיבָה כֹּה־אָמַר אֲדֹנָי יְהוִה הִנְנִי מֵעִיר אֶת־מְאַהֲבַיִךְ עָלַיִךְ אֵת אֲשֶׁר־נָקְעָה נַפְשֵׁךְ מֵהֶם וַהֲבֵאתִים עָלַיִךְ מִסָּבִיב׃ 23.23 בְּנֵי בָבֶל וְכָל־כַּשְׂדִּים פְּקוֹד וְשׁוֹעַ וְקוֹעַ כָּל־בְּנֵי אַשּׁוּר אוֹתָם בַּחוּרֵי חֶמֶד פַּחוֹת וּסְגָנִים כֻּלָּם שָׁלִשִׁים וּקְרוּאִים רֹכְבֵי סוּסִים כֻּלָּם׃ 23.24 וּבָאוּ עָלַיִךְ הֹצֶן רֶכֶב וְגַלְגַּל וּבִקְהַל עַמִּים צִנָּה וּמָגֵן וְקוֹבַע יָשִׂימוּ עָלַיִךְ סָבִיב וְנָתַתִּי לִפְנֵיהֶם מִשְׁפָּט וּשְׁפָטוּךְ בְּמִשְׁפְּטֵיהֶם׃ 23.25 וְנָתַתִּי קִנְאָתִי בָּךְ וְעָשׂוּ אוֹתָךְ בְּחֵמָה אַפֵּךְ וְאָזְנַיִךְ יָסִירוּ וְאַחֲרִיתֵךְ בַּחֶרֶב תִּפּוֹל הֵמָּה בָּנַיִךְ וּבְנוֹתַיִךְ יִקָּחוּ וְאַחֲרִיתֵךְ תֵּאָכֵל בָּאֵשׁ׃ 23.26 וְהִפְשִׁיטוּךְ אֶת־בְּגָדָיִךְ וְלָקְחוּ כְּלֵי תִפְאַרְתֵּךְ׃ 23.27 וְהִשְׁבַּתִּי זִמָּתֵךְ מִמֵּךְ וְאֶת־זְנוּתֵךְ מֵאֶרֶץ מִצְרָיִם וְלֹא־תִשְׂאִי עֵינַיִךְ אֲלֵיהֶם וּמִצְרַיִם לֹא תִזְכְּרִי־עוֹד׃ 23.28 כִּי כֹה אָמַר אֲדֹנָי יְהוִה הִנְנִי נֹתְנָךְ בְּיַד אֲשֶׁר שָׂנֵאת בְּיַד אֲשֶׁר־נָקְעָה נַפְשֵׁךְ מֵהֶם׃ 23.29 וְעָשׂוּ אוֹתָךְ בְּשִׂנְאָה וְלָקְחוּ כָּל־יְגִיעֵךְ וַעֲזָבוּךְ עֵירֹם וְעֶרְיָה וְנִגְלָה עֶרְוַת זְנוּנַיִךְ וְזִמָּתֵךְ וְתַזְנוּתָיִךְ׃
28.1 וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃'
28.1 מוֹתֵי עֲרֵלִים תָּמוּת בְּיַד־זָרִים כִּי אֲנִי דִבַּרְתִּי נְאֻם אֲדֹנָי יְהוִה׃ ' None | sup>
18.23 Have I any pleasure at all that the wicked should die? saith the Lord GOD; and not rather that he should return from his ways, and live?
18.32 For I have no pleasure in the death of him that dieth, saith the Lord GOD; wherefore turn yourselves, and live.
23.22 Therefore, O Oholibah, thus saith the Lord GOD: Behold, I will raise up thy lovers against thee, from whom thy soul is alienated, and I will bring them against thee on every side: 23.23 the Babylonians and all the Chaldeans, Pekod and Shoa and Koa, and all the Assyrians with them, handsome young men, governors and rulers all of them, captains and councillors, all of them riding upon horses. 23.24 And they shall come against thee with hosts, chariots, and wheels, and with an assembly of peoples; they shall set themselves in array against thee with buckler and shield and helmet round about; and I will commit the judgment unto them, and they shall judge thee according to their judgments. 23.25 And I will set My jealousy against thee, and they shall deal with thee in fury; they shall take away thy nose and thine ears, and thy residue shall fall by the sword; they shall take thy sons and thy daughters, and thy residue shall be devoured by the fire. 23.26 They shall also strip thee of thy clothes, and take away thy fair jewels. 23.27 Thus will I make thy lewdness to cease from thee, and thy harlotry brought from the land of Egypt, so that thou shalt not lift up thine eyes unto them, nor remember Egypt any more. 23.28 For thus saith the Lord GOD: Behold, I will deliver thee into the hand of them whom thou hatest, into the hand of them from whom thy soul is alienated; 23.29 and they shall deal with thee in hatred, and shall take away all thy labour, and shall leave thee naked and bare; and the nakedness of thy harlotries shall be uncovered, both thy lewdness and thy harlotries.
28.1 And the word of the LORD came unto me, saying:' ' None |
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14. Hebrew Bible, Zechariah, 10.11 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Azriel (R.), Babylon • Babylon (Mesopotamia/Iraq) • Babylon/Babylonian/Assyro-Babylonian • Exile in Babylon
Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 34; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 135; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 34; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 24, 28
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10.11 וְעָבַר בַּיָּם צָרָה וְהִכָּה בַיָּם גַּלִּים וְהֹבִישׁוּ כֹּל מְצוּלוֹת יְאֹר וְהוּרַד גְּאוֹן אַשּׁוּר וְשֵׁבֶט מִצְרַיִם יָסוּר׃' ' None | sup>
10.11 And over the sea affliction shall pass, And the waves shall be smitten in the sea, And all the depths of the Nile shall dry up; And the pride of Assyria shall be brought down, And the sceptre of Egypt shall depart away. .' ' None |
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15. Herodotus, Histories, 1.34-1.45, 1.56-1.58, 1.69-1.70, 1.75, 1.77, 1.181-1.185, 1.199, 2.29, 4.5-4.13, 4.37, 4.39, 4.44, 4.181, 8.54, 8.109, 8.143 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Babylon • Babylon and Babylonians • Babylon and Babylonians, chronicles and inscriptions • Babylon, Babylonia • Babylon, Babylonians • Babylon/Babylonians • Lydia and Lydians, and Babylon • Zeus, Belus of Babylon
Found in books: Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 11, 12; Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 40; Gera (2014), Judith, 162, 205; Mikalson (2003), Herodotus and Religion in the Persian Wars, 143, 145, 180; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 40, 136, 142, 185, 200, 207, 214; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 315, 316, 319; Torok (2014), Herodotus In Nubia, 43, 49, 50
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1.34 μετὰ δὲ Σόλωνα οἰχόμενον ἔλαβέ ἐκ θεοῦ νέμεσις μεγάλη Κροῖσον, ὡς εἰκάσαι, ὅτι ἐνόμισε ἑωυτὸν εἶναι ἀνθρώπων ἁπάντων ὀλβιώτατον. αὐτίκα δέ οἱ εὕδοντι ἐπέστη ὄνειρος, ὅς οἱ τὴν ἀληθείην ἔφαινε τῶν μελλόντων γενέσθαι κακῶν κατὰ τὸν παῖδα. ἦσαν δὲ τῷ Κροίσῳ δύο παῖδες, τῶν οὕτερος μὲν διέφθαρτο, ἦν γὰρ δὴ κωφός, ὁ δὲ ἕτερος τῶν ἡλίκων μακρῷ τὰ πάντα πρῶτος· οὔνομα δέ οἱ ἦν Ἄτυς. τοῦτον δὴ ὦν τὸν Ἄτυν σημαίνει τῷ Κροίσῳ ὁ ὄνειρος, ὡς ἀπολέει μιν αἰχμῇ σιδηρέῃ βληθέντα. ὃ δʼ ἐπείτε ἐξηγέρθη καὶ ἑωυτῷ λόγον ἔδωκε, καταρρωδήσας τὸν ὄνειρον ἄγεται μὲν τῷ παιδὶ γυναῖκα, ἐωθότα δὲ στρατηγέειν μιν τῶν Λυδῶν οὐδαμῇ ἔτι ἐπὶ τοιοῦτο πρῆγμα ἐξέπεμπε· ἀκόντια δὲ καὶ δοράτια καὶ τά τοιαῦτα πάντα τοῖσι χρέωνται ἐς πόλεμον ἄνθρωποι, ἐκ τῶν ἀνδρεώνων ἐκκομίσας ἐς τοὺς θαλάμους συνένησε, μή τί οἱ κρεμάμενον τῷ παιδὶ ἐμπέσῃ. 1.35 ἔχοντι 1 δέ οἱ ἐν χερσὶ τοῦ παιδὸς τὸν γάμον, ἀπικνέεται ἐς τὰς Σάρδις ἀνὴρ συμφορῇ ἐχόμενος καὶ οὐ καθαρὸς χεῖρας, ἐὼν Φρὺξ μὲν γενεῇ, γένεος δὲ τοῦ βασιληίου. παρελθὼν δὲ οὗτος ἐς τὰ Κροίσου οἰκία κατὰ νόμους τοὺς ἐπιχωρίους καθαρσίου ἐδέετο κυρῆσαι, Κροῖσος δέ μιν ἐκάθηρε. ἔστι δὲ παραπλησίη ἡ κάθαρσις τοῖσι Λυδοῖσι καὶ τοῖσι Ἕλλησι. ἐπείτε δὲ τὰ νομιζόμενα ἐποίησε ὁ Κροῖσος, ἐπυνθάνετο ὁκόθεν τε καὶ τίς εἴη, λέγων τάδε· “ὤνθρωπε, τίς τε ἐὼν καὶ κόθεν τῆς Φρυγίης ἥκων ἐπίστιός μοι ἐγένεο; τίνα τε ἀνδρῶν ἢ γυναικῶν ἐφόνευσας;” ὁ δὲ ἀμείβετο “ὦ βασιλεῦ, Γορδίεω μὲν τοῦ Μίδεω εἰμὶ παῖς, ὀνομάζομαι δὲ Ἄδρηστος, φονεύσας δὲ ἀδελφεὸν ἐμεωυτοῦ ἀέκων πάρειμι ἐξεληλαμένος τε ὑπὸ τοῦ πατρὸς καὶ ἐστερημένος πάντων.” Κροῖσος δέ μιν ἀμείβετο τοῖσιδε· “ἀνδρῶν τε φίλων τυγχάνεις ἔκγονος ἐὼν καὶ ἐλήλυθας ἐς φίλους, ἔνθα ἀμηχανήσεις χρήματος οὐδενὸς μένων ἐν ἡμετέρου, συμφορήν τε ταύτην ὡς κουφότατα φέρων κερδανέεις πλεῖστον.” 1.36 ὃ μὲν δὴ δίαιταν εἶχε ἐν Κροίσου. ἐν δὲ τῷ αὐτῷ χρόνῳ τούτῳ ἐν τῷ Μυσίῳ Ὀλύμπῳ ὑὸς χρῆμα γίνεται μέγα· ὁρμώμενος δὲ οὗτος ἐκ τοῦ ὄρεος τούτου τὰ τῶν Μυσῶν ἔργα διαφθείρεσκε. πολλάκις δὲ οἱ Μυσοὶ ἐπʼ αὐτὸν ἐξελθόντες ποιέεσκον μὲν κακὸν οὐδέν, ἔπασχον δὲ πρὸς αὐτοῦ. τέλος δὲ ἀπικόμενοι παρὰ τὸν Κροῖσον τῶν Μυσῶν ἄγγελοι ἔλεγον τάδε. “ὦ βασιλεῦ, ὑὸς χρῆμα μέγιστον ἀνεφάνη ἡμῖν ἐν τῇ χώρῃ, ὃς τὰ ἔργα διαφθείρει. τοῦτον προθυμεόμενοι ἑλεῖν οὐ δυνάμεθα. νῦν ὦν προσδεόμεθά σευ τὸν παῖδα καὶ λογάδας νεηνίας καὶ κύνας συμπέμψαι ἡμῖν, ὡς ἄν μιν ἐξέλωμεν ἐκ τῆς χώρης.” οἳ μὲν δὴ τούτων ἐδέοντο, Κροῖσος δὲ μνημονεύων τοῦ ὀνείρου τὰ ἔπεα ἔλεγέ σφι τάδε. “παιδὸς μὲν πέρι τοῦ ἐμοῦ μὴ μνησθῆτε ἔτι· οὐ γὰρ ἂν ὑμῖν συμπέμψαιμι· νεόγαμός τε γὰρ ἐστὶ καὶ ταῦτά οἱ νῦν μέλει. Λυδῶν μέντοι λογάδας καὶ τὸ κυνηγέσιον πᾶν συμπέμψω, καὶ διακελεύσομαι τοῖσι ἰοῦσι εἶναι ὡς προθυμοτάτοισι συνεξελεῖν ὑμῖν τὸ θηρίον ἐκ τῆς χώρης.” 1.37 ταῦτα ἀμείψατο· ἀποχρεωμένων δὲ τούτοισι τῶν Μυσῶν, ἐπεσέρχεται ὁ τοῦ Κροίσου παῖς ἀκηκοὼς τῶν ἐδέοντο οἱ Μυσοί. οὐ φαμένου δὲ τοῦ Κροίσου τόν γε παῖδά σφι συμπέμψειν, λέγει πρὸς αὐτὸν ὁ νεηνίης τάδε. “ὦ πάτερ, τὰ κάλλιστα πρότερον κοτὲ καὶ γενναιότατα ἡμῖν ἦν ἔς τε πολέμους καὶ ἐς ἄγρας φοιτέοντας εὐδοκιμέειν· νῦν δὲ ἀμφοτέρων με τούτων ἀποκληίσας ἔχεις, οὔτε τινὰ δειλίην μοι παριδὼν οὔτε ἀθυμίην νῦν τε τέοισί με χρὴ ὄμμασι ἔς τε ἀγορὴν καὶ ἐξ ἀγορῆς φοιτέοντα φαίνεσθαι; κοῖος μέν τις τοῖσι πολιήτῃσι δόξω εἶναι, κοῖος δέ τις τῇ νεογάμῳ γυναικί; κοίῳ δὲ ἐκείνη δόξει ἀνδρὶ συνοικέειν; ἐμὲ ὦν σὺ ἢ μέτες ἰέναι ἐπὶ τὴν θήρην, ἢ λόγῳ ἀνάπεισον ὅκως μοι ἀμείνω ἐστὶ ταῦτα οὕτω ποιεόμενα.” 1.38 ἀμείβεται Κροῖσος τοῖσιδε. “ὦ παῖ, οὔτε δειλίην οὔτε ἄλλο οὐδὲν ἄχαρι παριδών, τοι ποιέω ταῦτα, ἀλλά μοι ὄψις ὀνείρου ἐν τῷ ὕπνῳ ἐπιστᾶσα ἔφη σε ὀλιγοχρόνιον ἔσεσθαι· ὑπὸ γὰρ αἰχμῆς σιδηρέης ἀπολέεσθαι. πρὸς ὧν τὴν ὄψιν ταύτην τόν τε γάμον τοι τοῦτον ἔσπευσα καὶ ἐπὶ τὰ παραλαμβανόμενα οὐκ ἀποπέμπω, φυλακὴν ἔχων, εἴ κως δυναίμην ἐπὶ τῆς ἐμῆς σε ζόης διακλέψαι. εἷς γὰρ μοι μοῦνος τυγχάνεις ἐὼν παῖς· τὸν γὰρ δὴ ἕτερον διεφθαρμένον τὴν ἀκοὴν οὐκ εἶναί μοι λογίζομαι.” 1.39 ἀμείβεται ὁ νεηνίης τοῖσιδε. “συγγνώμη μὲν ὦ πάτερ τοι, ἰδόντι γε ὄψιν τοιαύτην, περὶ ἐμὲ φυλακὴν ἔχειν· τὸ δὲ οὐ μανθάνεις ἀλλὰ λέληθέ σε τὸ ὄνειρον, ἐμέ τοί δίκαιον ἐστί φράζειν. φής τοι τὸ ὄνειρον ὑπὸ αἰχμῆς σιδηρέης φάναι ἐμὲ τελευτήσειν. ὑὸς δὲ κοῖαι μὲν εἰσὶ χεῖρες, κοίη δὲ αἰχμὴ σιδηρέη τὴν σὺ φοβέαι; εἰ μὲν γὰρ ὑπὸ ὀδόντος τοι εἶπε τελευτήσειν με, ἢ ἄλλου τευ ὅ τι τούτῳ ἔοικε, χρῆν δή σε ποιέειν τὰ ποιέεις· νῦν δὲ ὑπὸ αἰχμῆς. ἐπείτε ὦν οὐ πρὸς ἄνδρας ἡμῖν γίνεται ἡ μάχη, μέτες με.” 1.40 ἀμείβεται Κροῖσος “ὦ παῖ, ἔστι τῇ με νικᾷς γνώμην ἀποφαίνων περὶ τοῦ ἐνυπνίου. ὡς ὦν νενικημένος ὑπὸ σέο μεταγινώσκω, μετίημί τε σὲ ἰέναι ἐπὶ τὴν ἄγρην.” 1.41 εἴπας δὲ ταῦτα ὁ Κροῖσος μεταπέμπεται τὸν Φρύγα Ἄδρηστον, ἀπικομένῳ δέ οἱ λέγει τάδε. “Ἄδρηστε, ἐγώ σε συμφορῇ, πεπληγμένον ἀχάρι, τήν τοι οὐκ ὀνειδίζω, ἐκάθηρα καὶ οἰκίοισι ὑποδεξάμενος ἔχω, παρέχων πᾶσαν δαπάνην. νῦν ὤν ʽὀφείλεις γὰρ ἐμοῦ προποιήσαντος χρηστὰ ἐς σὲ χρηστοῖσί με ἀμείβεσθαἰ φύλακα παιδός σε τοῦ ἐμοῦ χρηίζω γενέσθαι ἐς ἄγρην ὁρμωμένου, μή τινες κατʼ ὁδὸν κλῶπες κακοῦργοι ἐπὶ δηλήσι φανέωσι ὑμῖν. πρὸς δὲ τούτῳ καὶ σέ τοι χρεόν ἐστι ἰέναι ἔνθα ἀπολαμπρυνέαι τοῖσι χρεόν πατρώιόν τε γάρ τοι ἐστὶ καὶ προσέτι ῥώμη ὑπάρχει.” 1.42 ἀμείβεται ὁ Ἄδρηστος “ὦ βασιλεῦ, ἄλλως μὲν ἔγωγε ἂν οὐκ ἤια ἐς ἄεθλον τοιόνδε· οὔτε γὰρ συμφορῇ τοιῇδε κεχρημένον οἰκός ἐστι ἐς ὁμήλικας εὖ πρήσσοντας ἰέναι, οὔτε τὸ βούλεσθαι πάρα, πολλαχῇ τε ἂν ἶσχον ἐμεωυτόν. νῦν δέ, ἐπείτε σὺ σπεύδεις καὶ δεῖ τοί χαρίζεσθαι, ὀφείλω γάρ σε ἀμείβεσθαι χρηστοῖσἰ, ποιέειν εἰμὶ ἕτοιμος ταῦτα, παῖδα τε σόν, τὸν διακελεύεαι φυλάσσειν, ἀπήμονα τοῦ φυλάσσοντος εἵνεκεν προσδόκα τοι ἀπονοστήσειν.” 1.43 τοιούτοισι ἐπείτε οὗτος ἀμείψατο Κροῖσον, ἤισαν μετὰ ταῦτα ἐξηρτυμένοι λογάσι τε νεηνίῃσι καὶ κυσί. ἀπικόμενοι δὲ ἐς τὸν Ὄλυμπον τὸ ὄρος ἐζήτεον τὸ θηρίον, εὑρόντες δὲ καὶ περιστάντες αὐτὸ κύκλῳ ἐσηκόντιζον. ἔνθα δὴ ὁ ξεῖνος, οὗτος δὴ ὁ καθαρθεὶς τὸν φόνον, καλεόμενος δὲ Ἄδρηστος, ἀκοντίζων τὸν ὗν τοῦ μὲν ἁμαρτάνει, τυγχάνει δὲ τοῦ Κροίσου παιδός. ὃ μὲν δὴ βληθεὶς τῇ αἰχμῇ ἐξέπλησε τοῦ ὀνείρου τὴν φήμην, ἔθεε δέ τις ἀγγελέων τῷ Κροίσῳ τὸ γεγονός, ἀπικόμενος δὲ ἐς τὰς Σάρδις τὴν τε μάχην καὶ τὸν τοῦ παιδὸς μόρον ἐσήμηνέ οἱ. 1.44 ὁ δὲ Κροῖσος τῳ θανάτῳ τοῦ παιδὸς συντεταραγμένος μᾶλλον τι ἐδεινολογέετο ὅτι μιν ἀπέκτεινε τὸν αὐτὸς φόνου ἐκάθηρε· περιημεκτέων δὲ τῇ συμφορῇ δεινῶς ἐκάλεε μὲν Δία καθάρσιον μαρτυρόμενος τὰ ὑπὸ τοῦ ξείνου πεπονθὼς εἴη ἐκάλεε δὲ ἐπίστιόν τε καὶ ἑταιρήιον, τὸν αὐτὸν τοῦτον ὀνομάζων θεόν, τὸν μὲν ἐπίστιον καλέων, διότι δὴ οἰκίοισι ὑποδεξάμενος τὸν ξεῖνον φονέα τοῦ παιδὸς ἐλάνθανε βόσκων, τὸν δὲ ἑταιρήιον, ὡς φύλακα συμπέμψας αὐτὸν εὑρήκοι πολεμιώτατον. 1.45 παρῆσαν δὲ μετὰ τοῦτο οἱ Λυδοὶ φέροντες τὸν νεκρόν, ὄπισθε δὲ εἵπετό οἱ ὁ φονεύς. στὰς δὲ οὗτος πρὸ τοῦ νεκροῦ παρεδίδου ἑωυτὸν Κροίσῳ προτείνων τὰς χεῖρας, ἐπικατασφάξαι μιν κελεύων τῷ νεκρῷ, λέγων τήν τε προτέρην ἑωυτοῦ συμφορήν, καὶ ὡς ἐπʼ ἐκείνῃ τὸν καθήραντα ἀπολωλεκὼς εἴη, οὐδέ οἱ εἴη βιώσιμον. Κροῖσος δὲ τούτων ἀκούσας τόν τε Ἄδρηστον κατοικτείρει, καίπερ ἐὼν ἐν κακῷ οἰκηίῳ τοσούτῳ καὶ λέγει πρὸς αὐτόν “ἔχω ὦ ξεῖνε παρὰ σεῦ πᾶσαν τὴν δίκην, ἐπειδὴ σεωυτοῦ καταδικάζεις θάνατον. εἶς δὲ οὐ σύ μοι τοῦδε τοῦ κακοῦ αἴτιος, εἰ μὴ ὅσον ἀέκων ἐξεργάσαο, ἀλλὰ θεῶν κού τις, ὅς μοι καὶ πάλαι προεσήμαινε τὰ μέλλοντα ἔσεσθαι.” Κροῖσος μέν νυν ἔθαψε ὡς οἰκὸς ἦν τὸν ἑωυτοῦ παῖδα· Ἄδρηστος δὲ ὁ Γορδίεω τοῦ Μίδεω, οὗτος δὴ ὁ φονεὺς μὲν τοῦ ἑωυτοῦ ἀδελφεοῦ γενόμενος φονεὺς δὲ τοῦ καθήραντος, ἐπείτε ἡσυχίη τῶν ἀνθρώπων ἐγένετο περὶ τὸ σῆμα, συγγινωσκόμενος ἀνθρώπων εἶναι τῶν αὐτὸς ᾔδεε βαρυσυμφορώτατος, ἐπικατασφάζει τῷ τύμβῳ ἑωυτόν.
1.56 τούτοισι ἐλθοῦσι τοῖσι ἔπεσι ὁ Κροῖσος πολλόν τι μάλιστα πάντων ἥσθη, ἐλπίζων ἡμίονον οὐδαμὰ ἀντʼ ἀνδρὸς βασιλεύσειν Μήδων, οὐδʼ ὦν αὐτὸς οὐδὲ οἱ ἐξ αὐτοῦ παύσεσθαι κοτὲ τῆς ἀρχῆς. μετὰ δὲ ταῦτα ἐφρόντιζε ἱστορέων τοὺς ἂν Ἑλλήνων δυνατωτάτους ἐόντας προσκτήσαιτο φίλους, ἱστορέων δὲ εὕρισκε Λακεδαιμονίους καὶ Ἀθηναίους προέχοντας τοὺς μὲν τοῦ Δωρικοῦ γένεος τοὺς δὲ τοῦ Ἰωνικοῦ. ταῦτα γὰρ ἦν τὰ προκεκριμένα, ἐόντα τὸ ἀρχαῖον τὸ μὲν Πελασγικὸν τὸ δὲ Ἑλληνικὸν ἔθνος. καὶ τὸ μὲν οὐδαμῇ κω ἐξεχώρησε, τὸ δὲ πολυπλάνητον κάρτα. ἐπὶ μὲν γὰρ Δευκαλίωνος βασιλέος οἴκεε γῆν τὴν Φθιῶτιν, ἐπὶ δὲ Δώρου τοῦ Ἕλληνος τὴν ὑπὸ τὴν Ὄσσαν τε καὶ τὸν Ὄλυμπον χώρην, καλεομένην δὲ Ἱστιαιῶτιν· ἐκ δὲ τῆς Ἱστιαιώτιδος ὡς ἐξανέστη ὑπὸ Καδμείων, οἴκεε ἐν Πίνδῳ Μακεδνὸν καλεόμενον· ἐνθεῦτεν δὲ αὖτις ἐς τὴν Δρυοπίδα μετέβη καὶ ἐκ τῆς Δρυοπίδος οὕτω ἐς Πελοπόννησον ἐλθὸν Δωρικὸν ἐκλήθη. 1.57 ἥντινα δὲ γλῶσσαν ἵεσαν οἱ Πελασγοί, οὐκ ἔχω ἀτρεκέως εἰπεῖν. εἰ δὲ χρεόν ἐστι τεκμαιρόμενον λέγειν τοῖσι νῦν ἔτι ἐοῦσι Πελασγῶν τῶν ὑπὲρ Τυρσηνῶν Κρηστῶνα πόλιν οἰκεόντων, οἳ ὅμουροι κοτὲ ἦσαν τοῖσι νῦν Δωριεῦσι καλεομένοισι ʽοἴκεον δὲ τηνικαῦτα γῆν τὴν νῦν Θεσσαλιῶτιν καλεομένην̓, καὶ τῶν Πλακίην τε καὶ Σκυλάκην Πελασγῶν οἰκησάντων ἐν Ἑλλησπόντῳ, οἳ σύνοικοι ἐγένοντο Ἀθηναίοισι, καὶ ὅσα ἄλλα Πελασγικὰ ἐόντα πολίσματα τὸ οὔνομα μετέβαλε· εἰ τούτοισι τεκμαιρόμενον δεῖ λέγειν, ἦσαν οἱ Πελασγοὶ βάρβαρον γλῶσσαν ἱέντες. εἰ τοίνυν ἦν καὶ πᾶν τοιοῦτο τὸ Πελασγικόν, τὸ Ἀττικὸν ἔθνος ἐὸν Πελασγικὸν ἅμα τῇ μεταβολῇ τῇ ἐς Ἕλληνας καὶ τὴν γλῶσσαν μετέμαθε. καὶ γὰρ δὴ οὔτε οἱ Κρηστωνιῆται οὐδαμοῖσι τῶν νῦν σφέας περιοικεόντων εἰσὶ ὁμόγλωσσοι οὔτε οἱ Πλακιηνοί, σφίσι δὲ ὁμόγλωσσοι· δηλοῦσί τε ὅτι τὸν ἠνείκαντο γλώσσης χαρακτῆρα μεταβαίνοντες ἐς ταῦτα τὰ χωρία, τοῦτον ἔχουσι ἐν φυλακῇ. 1.58 τὸ δὲ Ἑλληνικὸν γλώσσῃ μὲν ἐπείτε ἐγένετο αἰεί κοτε τῇ αὐτῇ διαχρᾶται, ὡς ἐμοὶ καταφαίνεται εἶναι· ἀποσχισθὲν μέντοι ἀπὸ τοῦ Πελασγικοῦ ἐόν ἀσθενές, ἀπό σμικροῦ τεο τὴν ἀρχὴν ὁρμώμενον αὔξηται ἐς πλῆθος τῶν ἐθνέων, Πελασγῶν μάλιστα προσκεχωρηκότων αὐτῷ καὶ ἄλλων ἐθνέων βαρβάρων συχνῶν. πρόσθε δὲ ὦν ἔμοιγε δοκέει οὐδὲ τὸ Πελασγικὸν ἔθνος, ἐὸν βάρβαρον, οὐδαμὰ μεγάλως αὐξηθῆναι.
1.69 ταῦτα δὴ ὦν πάντα πυνθανόμενος ὁ Κροῖσος ἔπεμπε ἐς Σπάρτην ἀγγέλους δῶρά τε φέροντας καὶ δεησομένους συμμαχίης, ἐντειλάμενός τε τὰ λέγειν χρῆν. οἳ δὲ ἐλθόντες ἔλεγον “ἔπεμψε ἡμέας Κροῖσος ὁ Λυδῶν τε καὶ ἄλλων ἐθνέων βασιλεύς, λέγων τάδε. ὦ Λακεδαιμόνιοι, χρήσαντος τοῦ θεοῦ τὸν Ἕλληνα φίλον προσθέσθαι, ὑμέας γὰρ πυνθάνομαι προεστάναι τῆς Ἑλλάδος, ὑμέας ὦν κατὰ τὸ χρηστήριον προσκαλέομαι φίλος τε θέλων γενέσθαι καὶ σύμμαχος ἄνευ τε δόλου καὶ ἀπάτης.” Κροῖσος μὲν δὴ ταῦτα διʼ ἀγγέλων ἐπεκηρυκεύετο, Λακεδαιμόνιοι δὲ ἀκηκοότες καὶ αὐτοὶ τὸ θεοπρόπιον τὸ Κροίσῳ γενόμενον ἥσθησάν τε τῇ ἀπίξι τῶν Λυδῶν καὶ ἐποιήσαντο ὅρκια ξεινίης πέρι καὶ συμμαχίης· καὶ γὰρ τινὲς αὐτοὺς εὐεργεσίαι εἶχον ἐκ Κροίσου πρότερον ἔτι γεγονυῖαι. πέμψαντες γὰρ οἱ Λακεδαιμόνιοι ἐς Σάρδις χρυσὸν ὠνέοντο, ἐς ἄγαλμα βουλόμενοι χρήσασθαι τοῦτο τὸ νῦν τῆς Λακωνικῆς ἐν Θόρνακι ἵδρυται Ἀπόλλωνος· Κροῖσος δέ σφι ὠνεομένοισι ἔδωκε δωτίνην. 1.70 τούτων τε ὦν εἵνεκεν οἱ Λακεδαιμόνιοι τὴν συμμαχίην ἐδέξαντο, καὶ ὅτι ἐκ πάντων σφέας προκρίνας Ἑλλήνων αἱρέετο φίλους. καὶ τοῦτο μὲν αὐτοὶ ἦσαν ἕτοιμοι ἐπαγγείλαντι, τοῦτο δὲ ποιησάμενοι κρητῆρα χάλκεον ζῳδίων τε ἔξωθεν πλήσαντες περὶ τὸ χεῖλος καὶ μεγάθεϊ τριηκοσίους ἀμφορέας χωρέοντα ἦγον, δῶρον βουλόμενοι ἀντιδοῦναι Κροίσῳ. οὗτος ὁ κρητὴρ οὐκ ἀπίκετο ἐς Σάρδις διʼ αἰτίας διφασίας λεγομένας τάσδε· οἱ μὲν Λακεδαιμόνιοι λέγουσι ὡς ἐπείτε ἀγόμενος ἐς τὰς Σάρδις ὁ κρητὴρ ἐγίνετο κατὰ τὴν Σαμίην, πυθόμενοι Σάμιοι ἀπελοίατο αὐτὸν νηυσὶ μακρῇσι ἐπιπλώσαντες· αὐτοὶ δὲ Σάμιοι λέγουσι ὡς ἐπείτε ὑστέρησαν οἱ ἄγοντες τῶν Λακεδαιμονίων τὸν κρητῆρα, ἐπυνθάνοντο δὲ Σάρδις τε καὶ Κροῖσον ἡλωκέναι, ἀπέδοντο τὸν κρητῆρα ἐν Σάμῳ, ἰδιώτας δὲ ἄνδρας πριαμένους ἀναθεῖναί μιν ἐς τὸ Ἥραιον. τάχα δὲ ἂν καὶ οἱ ἀποδόμενοι λέγοιεν ἀπικόμενοι ἐς Σπάρτην ὡς ἀπαιρεθείησαν ὑπὸ Σαμίων. κατὰ μέν νυν τὸν κρητῆρα οὕτω ἔσχε.
1.75 τοῦτον δὴ ὦν τὸν Ἀστυάγεα Κῦρος ἐόντα ἑωυτοῦ μητροπάτορα καταστρεψάμενος ἔσχε διʼ αἰτίην τὴν ἐγὼ ἐν τοῖσι ὀπίσω λόγοισι σημανέω· τὰ Κροῖσος ἐπιμεμφόμενος τῷ Κύρῳ ἔς τε τὰ χρηστήρια ἔπεμπε εἰ στρατεύηται ἐπὶ Πέρσας, καὶ δὴ καὶ ἀπικομένου χρησμοῦ κιβδήλου, ἐλπίσας πρὸς ἑωυτοῦ τὸν χρησμὸν εἶναι, ἐστρατεύετο ἐς τὴν Περσέων μοῖραν. ὡς δὲ ἀπίκετο ἐπὶ τὸν Ἅλυν ποταμὸν ὁ Κροῖσος, τὸ ἐνθεῦτεν, ὡς μὲν ἐγὼ λέγω, κατὰ τὰς ἐούσας γεφύρας διεβίβασε τὸν στρατόν, ὡς δὲ ὁ πολλὸς λόγος Ἑλλήνων, Θαλῆς οἱ ὁ Μιλήσιος διεβίβασε. ἀπορέοντος γὰρ Κροίσου ὅκως οἱ διαβήσεται τὸν ποταμὸν ὁ στρατός ʽοὐ γὰρ δὴ εἶναι κω τοῦτον τὸν χρόνον τὰς γεφύρας ταύτασ̓ λέγεται παρεόντα τὸν Θαλῆν ἐν τῷ στρατοπέδῳ ποιῆσαι αὐτῷ τὸν ποταμὸν ἐξ ἀριστερῆς χειρὸς ῥέοντα τοῦ στρατοῦ καὶ ἐκ δεξιῆς ῥέειν, ποιῆσαι δὲ ὧδε· ἄνωθεν τοῦ στρατοπέδου ἀρξάμενον διώρυχα βαθέαν ὀρύσσειν, ἄγοντα μηνοειδέα, ὅκως ἂν τὸ στρατόπεδον ἱδρυμένον κατὰ νώτου λάβοι, ταύτῃ κατὰ τὴν διώρυχα ἐκτραπόμενος ἐκ τῶν ἀρχαίων ῥεέθρων, καὶ αὖτις παραμειβόμενος τὸ στρατόπεδον ἐς τὰ ἀρχαῖα ἐσβάλλοι· ὥστε ἐπείτε καὶ ἐσχίσθη τάχιστα ὁ ποταμός, ἀμφοτέρῃ διαβατὸς ἐγένετο, οἳ δὲ καὶ τὸ παράπαν λέγουσι καὶ τὸ ἀρχαῖον ῥέεθρον ἀποξηρανθῆναι. ἀλλὰ τοῦτο μὲν οὐ προσίεμαι· κῶς γὰρ ὀπίσω πορευόμενοι διέβησαν αὐτόν;
1.77 Κροῖσος δὲ μεμφθεὶς κατὰ τὸ πλῆθος τὸ ἑωυτοῦ στράτευμα ʽἦν γάρ οἱ ὁ συμβαλὼν στρατὸς πολλὸν ἐλάσσων ἢ ὁ Κύροὐ, τοῦτο μεμφθείς, ὡς τῇ ὑστεραίῃ οὐκ ἐπειρᾶτο ἐπιὼν ὁ Κῦρος, ἀπήλαυνε ἐς τὰς Σάρδις ἐν νόῳ ἔχων παρακαλέσας μὲν Αἰγυπτίους κατὰ τὸ ὅρκιον ʽἐποιήσατο γὰρ καὶ πρὸς Ἄμασιν βασιλεύοντα Αἰγύπτου συμμαχίην πρότερον ἤ περ πρὸς Λακεδαιμονίουσ̓, μεταπεμψάμενος δὲ καὶ Βαβυλωνίους ʽκαὶ γὰρ πρὸς τούτους αὐτῷ ἐπεποίητο συμμαχίη, ἐτυράννευε δὲ τὸν χρόνον τοῦτον τῶν Βαβυλωνίων Λαβύνητοσ̓, ἐπαγγείλας δὲ καὶ Λακεδαιμονίοισι παρεῖναι ἐς χρόνον ῥητόν ἁλίσας τε δὴ τούτους καὶ τὴν ἑωυτοῦ συλλέξας στρατιὴν ἐνένωτο τὸν χειμῶνα παρείς, ἅμα τῷ ἔαρι στρατεύειν ἐπὶ τοὺς Πέρσας. καὶ ὃ μὲν ταῦτα φρονέων, ὡς ἀπίκετο ἐς τὰς Σάρδις, ἔπεμπε κήρυκας κατὰ τὰς συμμαχίας προερέοντας ἐς πέμπτον μῆνα συλλέγεσθαι ἐς Σάρδις· τὸν δὲ παρεόντα καὶ μαχεσάμενον στρατὸν Πέρσῃσι, ὃς ἦν αὐτοῦ ξεινικός, πάντα ἀπεὶς διεσκέδασε οὐδαμὰ ἐλπίσας μὴ κοτε ἄρα ἀγωνισάμενος οὕτω παραπλησίως Κῦρος ἐλάσῃ ἐπὶ Σάρδις.
1.181 τοῦτο μὲν δὴ τὸ τεῖχος θώρηξ ἐστί, ἕτερον δὲ ἔσωθεν τεῖχος περιθέει, οὐ πολλῷ τεῳ ἀσθενέστερον τοῦ ἑτέρου τείχεος, στεινότερον δέ. ἐν δὲ φάρσεϊ ἑκατέρῳ τῆς πόλιος ἐτετείχιστο ἐν μέσῳ ἐν τῷ μὲν τὰ βασιλήια περιβόλῳ μεγάλῳ τε καὶ ἰσχυρῷ, ἐν δὲ τῷ ἑτέρῳ Διὸς Βήλου ἱρὸν χαλκόπυλον, καὶ ἐς ἐμὲ ἔτι τοῦτο ἐόν, δύο σταδίων πάντῃ, ἐὸν τετράγωνον. ἐν μέσῳ δὲ τοῦ ἱροῦ πύργος στερεὸς οἰκοδόμηται, σταδίου καὶ τὸ μῆκος καὶ τὸ εὖρος, καὶ ἐπὶ τούτῳ τῷ πύργῳ ἄλλος πύργος ἐπιβέβηκε, καὶ ἕτερος μάλα ἐπὶ τούτῳ, μέχρι οὗ ὀκτὼ πύργων. ἀνάβασις δὲ ἐς αὐτοὺς ἔξωθεν κύκλῳ περὶ πάντας τοὺς πύργους ἔχουσα πεποίηται. μεσοῦντι δέ κου τῆς ἀναβάσιος ἐστὶ καταγωγή τε καὶ θῶκοι ἀμπαυστήριοι, ἐν τοῖσι κατίζοντες ἀμπαύονται οἱ ἀναβαίνοντες. ἐν δὲ τῷ τελευταίῳ πύργῳ νηὸς ἔπεστι μέγας· ἐν δὲ τῷ νηῷ κλίνη μεγάλη κέεται εὖ ἐστρωμένη, καὶ οἱ τράπεζα παρακέεται χρυσέη. ἄγαλμα δὲ οὐκ ἔνι οὐδὲν αὐτόθι ἐνιδρυμένον, οὐδὲ νύκτα οὐδεὶς ἐναυλίζεται ἀνθρώπων ὅτι μὴ γυνὴ μούνη τῶν ἐπιχωρίων, τὴν ἂν ὁ θεὸς ἕληται ἐκ πασέων, ὡς λέγουσι οἱ Χαλδαῖοι ἐόντες ἱρέες τούτου τοῦ θεοῦ. 1.182 φασὶ δὲ οἱ αὐτοὶ οὗτοι, ἐμοὶ μὲν οὐ πιστὰ λέγοντες, τὸν θεὸν αὐτὸν φοιτᾶν τε ἐς τὸν νηὸν καὶ ἀμπαύεσθαι ἐπὶ τῆς κλίνης, κατά περ ἐν Θήβῃσι τῇσι Αἰγυπτίῃσι κατὰ τὸν αὐτὸν τρόπον, ὡς λέγουσι οἱ Αἰγύπτιοι· καὶ γὰρ δὴ ἐκεῖθι κοιμᾶται ἐν τῷ τοῦ Διὸς τοῦ Θηβαιέος γυνή, ἀμφότεραι δὲ αὗται λέγονται ἀνδρῶν οὐδαμῶν ἐς ὁμιλίην φοιτᾶν· καὶ κατά περ ἐν Πατάροισι τῆς Λυκίης ἡ πρόμαντις τοῦ θεοῦ, ἐπεὰν γένηται· οὐ γὰρ ὦν αἰεί ἐστι χρηστήριον αὐτόθι· ἐπεὰν δὲ γένηται τότε ὦν συγκατακληίεται τὰς νύκτας ἔσω ἐν τῷ νηῷ. 1.183 ἔστι δὲ τοῦ ἐν Βαβύλῶνι ἱροῦ καὶ ἄλλος κάτω νηός, ἔνθα ἄγαλμα μέγα τοῦ Διὸς ἔνι κατήμενον χρύσεον, καὶ οἱ τράπεζα μεγάλη παρακέεται χρυσέη, καὶ τὸ βάθρον οἱ καὶ ὁ θρόνος χρύσεος ἐστί· καὶ ὡς ἔλεγον οἱ Χαλδαῖοι, ταλάντων ὀκτακοσίων χρυσίου πεποίηται ταῦτα. ἔξω δὲ τοῦ νηοῦ βωμός ἐστι χρύσεος, ἔστι δὲ καὶ ἄλλος βωμὸς μέγας, ἐπʼ οὗ θύεται τὰ τέλεα τῶν προβάτων· ἐπὶ γὰρ τοῦ χρυσέου βωμοῦ οὐκ ἔξεστι θύειν ὅτι μὴ γαλαθηνὰ μούνᾳ, ἐπὶ δὲ τοῦ μέζονος βωμοῦ καὶ καταγίζουσι λιβανωτοῦ χίλια τάλαντα ἔτεος ἑκάστου οἱ Χαλδαῖοι τότε ἐπεὰν τὴν ὁρτὴν ἄγωσι τῷ θεῷ τούτῳ. ἦν δὲ ἐν τῷ τεμένεϊ τούτῳ ἔτι τὸν χρόνον ἐκεῖνον καὶ ἀνδριὰς δυώδεκα πηχέων χρύσεος στερεός· ἐγὼ μέν μιν οὐκ εἶδον, τὰ δὲ λέγεται ὑπὸ Χαλδαίων, ταῦτα λέγω. τούτῳ τῷ ἀνδριάντι Δαρεῖος μὲν ὁ Ὑστάσπεος ἐπιβουλεύσας οὐκ ἐτόλμησε λαβεῖν, Ξέρξης δὲ ὁ Δαρείου ἔλαβε καὶ τὸν ἱρέα ἀπέκτεινε ἀπαγορεύοντα μὴ κινέειν τὸν ἀνδριάντα. τὸ μὲν δὴ ἱρὸν τοῦτο οὕτω κεκόσμηται, ἔστι δὲ καὶ ἴδια ἀναθήματα πολλά. 1.184 τῆς δὲ Βαβυλῶνος ταύτης πολλοὶ μέν κου καὶ ἄλλοι ἐγένοντο βασιλέες, τῶν ἐν τοῖσι Ἀσσυρίοισι λόγοισι μνήμην ποιήσομαι, οἳ τὰ τείχεά τε ἐπεκόσμησαν καὶ τὰ ἱρά, ἐν δὲ δὴ καὶ γυναῖκες δύο. ἡ μὲν πρότερον ἄρξασα, τῆς ὕστερον γενεῇσι πέντε πρότερον γενομένη, τῇ οὔνομα ἦν Σεμίραμις, αὕτη μὲν ἀπεδέξατο χώματα ἀνὰ τὸ πεδίον ἐόντα ἀξιοθέητα· πρότερον δὲ ἐώθεε ὁ ποταμὸς ἀνὰ τὸ πεδίον πᾶν πελαγίζειν. 1.185 ἡ δὲ δὴ δεύτερον γενομένη ταύτης βασίλεια, τῇ οὔνομα ἦν Νίτωκρις, αὕτη δὲ συνετωτέρη γενομένη τῆς πρότερον ἀρξάσης τοῦτο μὲν μνημόσυνα ἐλίπετο τὰ ἐγὼ ἀπηγήσομαι, τοῦτο δὲ τὴν Μήδων ὁρῶσα ἀρχὴν μεγάλην τε καὶ οὐκ ἀτρεμίζουσαν, ἀλλʼ ἄλλα τε ἀραιρημένα ἄστεα αὐτοῖσι, ἐν δὲ δὴ καὶ τὴν Νίνον, προεφυλάξατο ὅσα ἐδύνατο μάλιστα. πρῶτα μὲν τὸν Εὐφρήτην ποταμὸν ῥέοντα πρότερον ἰθύν, ὅς σφι διὰ τῆς πόλιος μέσης ῥέει, τοῦτον ἄνωθεν διώρυχας ὀρύξασα οὕτω δή τι ἐποίησε σκολιὸν ὥστε δὴ τρὶς ἐς τῶν τινα κωμέων τῶν ἐν τῇ Ἀσσυρίῃ ἀπικνέεται ῥέων· τῇ δὲ κώμῃ οὔνομα ἐστί, ἐς τὴν ἀπικνέεται ὁ Εὐφρήτης, Ἀρδέρικκα. καὶ νῦν οἳ ἂν κομίζωνται ἀπὸ τῆσδε τῆς θαλάσσης ἐς Βαβυλῶνα, καταπλέοντες τὸν Εὐφρήτην ποταμὸν τρίς τε ἐς τὴν αὐτὴν ταύτην κώμην παραγίνονται καὶ ἐν τρισὶ ἡμέρῃσι. τοῦτο μὲν δὴ τοιοῦτον ἐποίησε, χῶμα δὲ παρέχωσε παρʼ ἑκάτερον τοῦ ποταμοῦ τὸ χεῖλος ἄξιον θώματος μέγαθος καὶ ὕψος ὅσον τι ἐστί. κατύπερθε δὲ πολλῷ Βαβυλῶνος ὤρυσσε ἔλυτρον λίμνῃ, ὀλίγον τι παρατείνουσα ἀπὸ τοῦ ποταμοῦ, βάθος μὲν ἐς τὸ ὕδωρ αἰεὶ ὀρύσσουσα, εὖρος δὲ τὸ περίμετρον αὐτοῦ ποιεῦσα εἴκοσί τε καὶ τετρακοσίων σταδίων· τὸν δὲ ὀρυσσόμενον χοῦν ἐκ τούτου τοῦ ὀρύγματος ἀναισίμου παρὰ τὰ χείλεα τοῦ ποταμοῦ παραχέουσα. ἐπείτε δέ οἱ ὀρώρυκτο, λίθους ἀγαγομένη κρηπῖδα κύκλῳ περὶ αὐτὴν ἤλασε. ἐποίεε δὲ ἀμφότερα ταῦτα, τόν τε ποταμὸν σκολιὸν καὶ τὸ ὄρυγμα πᾶν ἕλος, ὡς ὅ τε ποταμὸς βραδύτερος εἴη περὶ καμπὰς πολλὰς ἀγνύμενος, καὶ οἱ πλόοι ἔωσι σκολιοὶ ἐς τὴν Βαβυλῶνα, ἔκ τε τῶν πλόων ἐκδέκηται περίοδος τῆς λίμνης μακρή. κατὰ τοῦτο δὲ ἐργάζετο τῆς χώρης τῇ αἵ τε ἐσβολαὶ ἦσαν καὶ τὰ σύντομα τῆς ἐκ Μήδων ὁδοῦ, ἵνα μὴ ἐπιμισγόμενοι οἱ Μῆδοι ἐκμανθάνοιεν αὐτῆς τὰ πρήγματα.
1.199 1 ὁ δὲ δὴ αἴσχιστος τῶν νόμων ἐστὶ τοῖσι Βαβυλωνίοισι ὅδε· δεῖ πᾶσαν γυναῖκα ἐπιχωρίην ἱζομένην ἐς ἱρὸν Ἀφροδίτης ἅπαξ ἐν τῇ ζόῃ μιχθῆναι ἀνδρὶ ξείνῳ. πολλαὶ δὲ καὶ οὐκ ἀξιούμεναι ἀναμίσγεσθαι τῇσι ἄλλῃσι, οἷα πλούτῳ ὑπερφρονέουσαι, ἐπὶ ζευγέων ἐν καμάρῃσι ἐλάσασαι πρὸς τὸ ἱρὸν ἑστᾶσι· θεραπηίη δέ σφι ὄπισθε ἕπεται πολλή. αἱ δὲ πλεῦνες ποιεῦσι ὧδε· ἐν τεμένεϊ Ἀφροδίτης κατέαται στέφανον περὶ τῇσι κεφαλῇσι ἔχουσαι θώμιγγος πολλαὶ γυναῖκες· αἳ μὲν γὰρ προσέρχονται, αἳ δὲ ἀπέρχονται. σχοινοτενέες δὲ διέξοδοι πάντα τρόπον ὁδῶν ἔχουσι διὰ τῶν γυναικῶν, διʼ ὧν οἱ ξεῖνοι διεξιόντες ἐκλέγονται· ἔνθα ἐπεὰν ἵζηται γυνή, οὐ πρότερον ἀπαλλάσσεται ἐς τὰ οἰκία ἤ τίς οἱ ξείνων ἀργύριον ἐμβαλὼν ἐς τὰ γούνατα μιχθῇ ἔξω τοῦ ἱροῦ· ἐμβαλόντα δὲ δεῖ εἰπεῖν τοσόνδε· “ἐπικαλέω τοι τὴν θεὸν Μύλιττα.” Μύλιττα δὲ καλέουσι τὴν Ἀφροδίτην Ἀσσύριοι. τὸ δὲ ἀργύριον μέγαθος ἐστὶ ὅσον ὦν· οὐ γὰρ μὴ ἀπώσηται· οὐ γάρ οἱ θέμις ἐστί· γίνεται γὰρ ἱρὸν τοῦτο τὸ ἀργύριον. τῷ δὲ πρώτῳ ἐμβαλόντι ἕπεται οὐδὲ ἀποδοκιμᾷ οὐδένα. ἐπεὰν δὲ μιχθῇ, ἀποσιωσαμένη τῇ θεῷ ἀπαλλάσσεται ἐς τὰ οἰκία, καὶ τὠπὸ τούτου οὐκ οὕτω μέγα τί οἱ δώσεις ὥς μιν λάμψεαι. ὅσσαι μέν νυν εἴδεός τε ἐπαμμέναι εἰσὶ καὶ μεγάθεος, ταχὺ ἀπαλλάσσονται, ὅσαι δὲ ἄμορφοι αὐτέων εἰσί, χρόνον πολλὸν προσμένουσι οὐ δυνάμεναι τὸν νόμον ἐκπλῆσαι· καὶ γὰρ τριέτεα καὶ τετραέτεα μετεξέτεραι χρόνον μένουσι. ἐνιαχῇ δὲ καὶ τῆς Κύπρου ἐστὶ παραπλήσιος τούτῳ νόμος.
2.29 ἄλλου δὲ οὐδενὸς οὐδὲν ἐδυνάμην πυθέσθαι. ἀλλὰ τοσόνδε μὲν ἄλλο ἐπὶ μακρότατον ἐπυθόμην, μέχρι μὲν Ἐλεφαντίνης πόλιος αὐτόπτης ἐλθών, τὸ δὲ ἀπὸ τούτου ἀκοῇ ἤδη ἱστορέων. ἀπὸ Ἐλεφαντίνης πόλιος ἄνω ἰόντι ἄναντες ἐστὶ χωρίον· ταύτῃ ὦν δεῖ τὸ πλοῖον διαδήσαντας ἀμφοτέρωθεν κατά περ βοῦν πορεύεσθαι· ἢν δὲ ἀπορραγῇ τὸ πλοῖον οἴχεται φερόμενον ὑπὸ ἰσχύος τοῦ ῥόου. τὸ δὲ χωρίον τοῦτο ἐστὶ ἐπʼ ἡμέρας τέσσερας πλόος, σκολιὸς δὲ ταύτῃ κατά περ ὁ Μαίανδρος ἐστὶ ὁ Νεῖλος· σχοῖνοι δὲ δυώδεκα εἰσὶ οὗτοι τοὺς δεῖ τούτῳ τῷ τρόπῳ διεκπλῶσαι. καὶ ἔπειτα ἀπίξεαι ἐς πεδίον λεῖον, ἐν τῷ νῆσον περιρρέει ὁ Νεῖλος· Ταχομψὼ οὔνομα αὐτῇ ἐστι. οἰκέουσι δὲ τὰ ἀπὸ Ἐλεφαντίνης ἄνω Αἰθίοπες ἤδη καὶ τῆς νήσου τὸ ἥμισυ, τὸ δὲ ἥμισυ Αἰγύπτιοι. ἔχεται δὲ τῆς νήσου λίμνην μεγάλη, τὴν πέριξ νομάδες Αἰθίοπες νέμονται· τὴν διεκπλώσας ἐς τοῦ Νείλου τὸ ῥέεθρον ἥξεις, τὸ ἐς τὴν λίμνην ταύτην ἐκδιδοῖ. καὶ ἔπειτα ἀποβὰς παρὰ τὸν ποταμὸν ὁδοιπορίην ποιήσεαι ἡμερέων τεσσεράκοντα· σκόπελοί τε γὰρ ἐν τῷ Νείλῳ ὀξέες ἀνέχουσι καὶ χοιράδες πολλαί εἰσι, διʼ ὧν οὐκ οἷά τε ἐστὶ πλέειν. διεξελθὼν δὲ ἐν τῇσι τεσσεράκοντα ἡμέρῃσι τοῦτο τὸ χωρίον, αὖτις ἐς ἕτερον πλοῖον ἐσβὰς δυώδεκα ἡμέρας πλεύσεαι, καὶ ἔπειτα ἥξεις ἐς πόλιν μεγάλην τῇ οὔνομα ἐστὶ Μερόη· λέγεται δὲ αὕτη ἡ πόλις εἶναι μητρόπολις τῶν ἄλλων Αἰθιόπων. οἱ δʼ ἐν ταύτῃ Δία θεῶν καὶ Διόνυσον μούνους σέβονται, τούτους τε μεγάλως τιμῶσι, καί σφι μαντήιον Διὸς κατέστηκε· στρατεύονται δὲ ἐπεάν σφεας ὁ θεὸς οὗτος κελεύῃ διὰ θεσπισμάτων, καὶ τῇ ἂν κελεύῃ, ἐκεῖσε.
4.5 ὣς δὲ Σκύθαι λέγουσι, νεώτατον πάντων ἐθνέων εἶναι τὸ σφέτερον, τοῦτο δὲ γενέσθαι ὧδε. ἄνδρα γενέσθαι πρῶτον ἐν τῇ γῆ ταύτῃ ἐούσῃ ἐρήμῳ τῳ οὔνομα εἶναι Ταργιτάον· τοῦ δὲ Ταργιτάου τούτου τοὺς τοκέας λέγουσι εἶναι, ἐμοὶ μὲν οὐ πιστὰ λέγοντες, λέγουσι δʼ ὦν, Δία τε καὶ Βορυσθένεος τοῦ ποταμοῦ θυγατέρα. γένεος μὲν τοιούτου δὴ τινος γενέσθαι τὸν Ταργιτάον, τούτου δὲ γενέσθαι παῖδας τρεῖς, Λιπόξαϊν καὶ Ἀρπόξαϊν καὶ νεώτατον Κολάξαιν. ἐπὶ τούτων ἀρχόντων ἐκ τοῦ οὐρανοῦ φερομένα χρύσεα ποιήματα, ἄροτρόν τε καὶ ζυγόν καὶ σάγαριν καὶ φιάλην, πεσεῖν ἐς τὴν Σκυθικήν· καὶ τῶν ἰδόντα πρῶτον τὸν πρεσβύτατον ἆσσον ἰέναι βουλόμενον αὐτὰ λαβεῖν, τὸν δὲ χρυσόν ἐπιόντος καίεσθαι. ἀπαλλαχθέντος δὲ τούτου προσιέναι τὸν δεύτερον, καὶ τὸν αὖτις ταὐτὰ ποιέειν. τοὺς μὲν δὴ καιόμενον τὸν χρυσὸν ἀπώσασθαι, τρίτῳ δὲ τῷ νεωτάτῳ ἐπελθόντι κατασβῆναι, καὶ μιν ἐκεῖνον κομίσαι ἐς ἑωυτοῦ· καὶ τοὺς πρεσβυτέρους ἀδελφεοὺς πρὸς ταῦτα συγγνόντας τὴν βασιληίην πᾶσαν παραδοῦναι τῷ νεωτάτῳ. 4.6 ἀπὸ μὲν δὴ Λιποξάιος γεγονέναι τούτους τῶν Σκυθέων οἳ Αὐχάται γένος καλέονται, ἀπὸ δὲ τοῦ μέσου Ἀρποξάιος οἳ Κατίαροί τε καὶ Τράσπιες καλέονται, ἀπὸ δὲ τοῦ νεωτάτου αὐτῶν τοῦ βασιλέος οἳ καλέονται Παραλάται· σύμπασι δὲ εἶναι οὔνομα Σκολότους, τοῦ βασιλέος ἐπωνυμίην. Σκύθας δὲ Ἕλληνες ὠνόμασαν. 4.7 γεγονέναι μέν νυν σφέας ὧδε λέγουσι οἱ Σκύθαι, ἔτεα δὲ σφίσι ἐπείτε γεγόνασι τὰ σύμπαντα λέγουσι εἶναι ἀπὸ τοῦ πρώτου βασιλέος Ταργιτάου ἐς τὴν Δαρείου διάβασιν τὴν ἐπὶ σφέας χιλίων οὐ πλέω ἀλλὰ τοσαῦτα. τὸν δὲ χρυσόν τοῦτον τὸν ἱρὸν φυλάσσουσι οἱ βασιλέες ἐς τὰ μάλιστα, καὶ θυσίῃσι μεγάλῃσι ἱλασκόμενοι μετέρχονται ἀνὰ πᾶν ἔτος. ὃς δʼ ἂν ἔχων τὸν χρυσὸν τὸν ἱρὸν ἐν τῇ ὁρτῇ ὑπαίθριος κατακοιμηθῇ, οὗτος λέγεται ὑπὸ Σκυθέων οὐ διενιαυτίζειν. δίδοσθαι δέ οἱ διὰ τοῦτο ὅσα ἂν ἵππω ἐν ἡμέρῃ μιῇ περιελάσῃ αὐτὸς. τῆς δὲ χώρης ἐούσης μεγάλης τριφασίας τὰς βασιληίας τοῖσι παισὶ τοῖσι ἑωυτοῦ καταστήσασθαι Κολάξαιν, καὶ τουτέων μίαν ποιῆσαι μεγίστην, ἐν τῇ τὸν χρυσὸν φυλάσσεσθαι. τὰ δὲ κατύπερθε πρὸς βορέην λέγουσι ἄνεμον τῶν ὑπεροίκων τῆς χώρης οὐκ οἷὰ τε εἶναι ἔτι προσωτέρω οὔτε ὁρᾶν οὔτε διεξιέναι ὑπὸ πτερῶν κεχυμένων· πτερῶν γὰρ καὶ τήν γῆν καὶ τὸν ἠέρα εἶναι πλέον, καὶ ταῦτα εἶναι τὰ ἀποκληίοντα τὴν ὄψιν. 4.8 Σκύθαι μὲν ὧδε ὕπερ σφέων τε αὐτῶν καὶ τῆς χώρης τῆς κατύπερθε λέγουσι, Ἑλλήνων δὲ οἱ τὸν Πόντον οἰκέοντες ὧδε. Ἡρακλέα ἐλαύνοντα τὰς Γηρυόνεω βοῦς ἀπικέσθαι ἐς γῆν ταύτην ἐοῦσαν ἐρήμην, ἥντινα νῦν Σκύθαι νέμονται. Γηρυόνεα δὲ οἰκέειν ἔξω τοῦ Πόντου, κατοικημένον τὴν Ἕλληνές λέγουσι Ἐρύθειαν νῆσον τὴν πρὸς Γαδείροισι τοῖσι ἔξω Ἡρακλέων στηλέων ἐπὶ τῷ Ὠκεανῷ. τὸν δὲ Ὠκεανὸν λόγῳ μὲν λέγουσι ἀπὸ ἡλίου ἀνατολέων ἀρξάμενον γῆν περὶ πᾶσαν ῥέειν, ἔργῳ δὲ οὐκ ἀποδεικνῦσι. ἐνθεῦτεν τόν Ἡρακλέα ἀπικέσθαι ἐς τὴν νῦν Σκυθίην χώρην καλεομένην, καὶ καταλαβεῖν γὰρ αὐτὸν χειμῶνα τε καὶ κρυμὸν, ἐπειρυσάμενον τὴν λεοντέην κατυπνῶσαι, τὰς δὲ οἱ ἵππους τὰς 1 ὑπὸ τοῦ ἅρματος νεμομένας ἐν τούτῳ τῳ χρόνῳ ἀφανισθῆναι θείη τύχῃ. 4.9 ὥς δʼ ἐγερθῆναι τὸν Ἡρακλέα, δίζησθαι, πάντα δὲ τῆς χώρης ἐπεξελθόντα τέλος ἀπικέσθαι ἐς τὴν Ὑλαίην καλεομένην γῆν· ἐνθαῦτα δὲ αὐτὸν εὑρεῖν ἐν ἄντρῳ μιξοπάρθενον τινά, ἔχιδναν διφυέα, τῆς τὰ μὲν ἄνω ἀπὸ τῶν γλουτῶν εἶναι γυναικός, τὰ δὲ ἔνερθε ὄφιος. ἰδόντα δὲ καὶ θωμάσαντα ἐπειρέσθαι μιν εἴ κου ἴδοι ἵππους πλανωμένας· τὴν δὲ φάναι ἑωυτήν ἔχειν καὶ οὐκ ἀποδώσειν ἐκείνῳ πρὶν ἢ οἱ μιχθῇ· τό δὲ Ἡρακλέα μιχθῆναι ἐπὶ τῷ μισθῷ τούτῳ. κείνην τε δὴ ὑπερβάλλεσθαι τὴν ἀπόδοσιν τῶν ἵππων, βουλομένην ὡς πλεῖστον χρόνον συνεῖναι τῷ Ἡρακλεῖ, καὶ τὸν κομισάμενον ἐθέλειν ἀπαλλάσσεσθαι· τέλος δὲ ἀποδιδοῦσαν αὐτὴν εἰπεῖν Ἵππους μὲν δὴ ταύτας ἀπικομένας ἐνθάδε ἔσωσα τοὶ ἐγώ, σῶστρά τε σὺ παρέσχες· ἐγὼ γὰρ ἐκ σεῦ τρεῖς παῖδας ἔχω. τούτους, ἐπεὰν γένωνται τρόφιες, ὃ τι χρὴ ποιέειν, ἐξηγέο σύ, εἴτε αὐτοῦ κατοικίζω ʽχώρης γὰρ τῆσδε ἔχω τὸ κράτος αὕτἠ εἴτε ἀποπέμπω παρὰ σέ. τὴν μὲν δὴ ταῦτα ἐπειρωτᾶν, τὸν δὲ λέγουσι πρὸς ταῦτα εἰπεῖν “ἐπεὰν ἀνδρωθέντας ἴδῃ τοὺς παῖδας, τάδε ποιεῦσα οὐκ ἂν ἁμαρτάνοις· τὸν μὲν ἂν ὁρᾷς αὐτῶν τόδε τὸ τόξον ὧδε διατεινόμενον καὶ τῳ ζωστῆρι τῷδε κατὰ τάδε ζωννύμενον, τοῦτον μὲν τῆσδε τῆς χώρης οἰκήτορα ποιεῦ· ὃς δʼ ἂν τούτων τῶν ἔργων τῶν ἐντέλλομαι λείπηται, ἔκπεμπε ἐκ τῆς χώρης. καὶ ταῦτα ποιεῦσα αὐτή τε εὐφρανέαι καὶ τὰ ἐντεταλμένα ποιήσεις.” 4.10 τὸν μὲν δὴ εἰρύσαντα τῶν τόξων τὸ ἕτερον ʽδύο γὰρ δὴ φορέειν τέως Ἡρακλέἀ καὶ τὸν ζωστῆρα προδέξαντα, παραδοῦναι τὸ τόξον τε καὶ τὸν ζωστῆρα ἔχοντα ἐπʼ ἄκρης τῆς συμβολῆς φιάλην χρυσέην, δόντα δὲ ἀπαλλάσσεσθαι. τὴν δʼ, ἐπεὶ οἱ γενομένους τοὺς παῖδας ἀνδρωθῆναι, τοῦτο μὲν σφι οὐνόματα θέσθαι, τῷ μὲν Ἀγάθυρσον αὐτῶν, τῷ δʼ ἑπομένῳ Γελωνόν, Σκύθην δὲ τῷ νεωτάτῳ, τοῦτο δὲ τῆς ἐπιστολῆς μεμνημένην αὐτὴν ποιῆσαι τά ἐντεταλμένα. καὶ δὴ δύο μὲν οἱ τῶν παίδων, τόν τε Ἀγάθυρσον καὶ τὸν Γελωνόν, οὐκ οἵους τε γενομένους ἐξικέσθαι πρὸς τὸν προκείμενον ἄεθλον, οἴχεσθαι ἐκ τῆς χώρης ἐκβληθέντας ὑπὸ τῆς γειναμένης, τὸν δὲ νεώτατον αὐτῶν Σκύθην ἐπιτελέσαντα καταμεῖναι ἐν τῇ χωρῇ. καὶ ἀπὸ μὲν Σκύθεω τοῦ Ἡρακλέος γενέσθαι τοὺς αἰεὶ βασιλέας γινομένους Σκυθέων, ἀπὸ δὲ τῆς φιάλης ἔτι καὶ ἐς τόδε φιάλας ἐκ τῶν ζωστήρων φορέειν Σκύθας· τὸ δὴ μοῦνον μηχανήσασθαι τὴν μητέρα Σκύθῃ. 1 ταῦτα δὲ Ἑλλήνων οἱ τὸν Πόντον οἰκέοντες λέγουσι. 4.11 ἔστι δὲ καὶ ἄλλος λόγος ἔχων ὧδε, τῷ μάλιστα λεγομένῳ αὐτός πρόσκειμαι, Σκύθας τοὺς νομάδας οἰκέοντας ἐν τῇ Ἀσίῃ, πολέμῳ πιεσθέντας ὑπὸ Μασσαγετέων, οἴχεσθαι διαβάντας ποταμὸν Ἀράξην ἐπὶ γῆν τὴν Κιμμερίην ʽτὴν γὰρ νῦν νέμονται Σκύθαι, αὕτη λέγεται τὸ παλαιὸν εἶναι Κιμμερίων̓, τοὺς δὲ Κιμμερίους ἐπιόντων Σκυθέων βουλεύεσθαι ὡς στρατοῦ ἐπιόντος μεγάλου, καὶ δὴ τὰς γνώμας σφέων κεχωρισμένας, ἐντόνους μὲν ἀμφοτέρας, ἀμείνω δὲ τὴν τῶν βασιλέων· τὴν μὲν γὰρ δὴ τοῦ δήμου φέρειν γνώμην ὡς ἀπαλλάσσεσθαι πρῆγμα εἴη μηδὲ πρὸ σποδοῦ μένοντας κινδυνεύειν, τὴν δὲ τῶν βασιλέων διαμάχεσθαι περὶ τῆς χώρης τοῖσι ἐπιοῦσι. οὔκων δὴ ἐθέλειν πείθεσθαι οὔτε τοῖσι βασιλεῦσι τὸν δῆμον οὔτε τῷ δήμῳ τοὺς βασιλέας· τοὺς μὲν δὴ ἀπαλλάσσεσθαι βουλεύεσθαι ἀμαχητὶ τὴν χωρῆν παραδόντας τοῖσι ἐπιοῦσι· τοῖσι δὲ βασιλεῦσι δόξαι ἐν τῇ ἑωυτῶν κεῖσθαι ἀποθανόντας μηδὲ συμφεύγειν τῷ δήμῳ, λογισαμένους ὅσα τε ἀγαθὰ πεπόνθασι καὶ ὅσα φεύγοντας ἐκ τῆς πατρίδος κακὰ ἐπίδοξα καταλαμβάνειν. ὡς δὲ δόξαι σφι ταῦτα, διαστάντας καὶ ἀριθμὸν ἴσους γενομένους μάχεσθαι πρὸς ἀλλήλους. καὶ τοὺς μὲν ἀποθανόντας πάντας ὑπʼ ἑωυτῶν θάψαι τὸν δῆμον τῶν Κιμμερίων παρὰ ποταμὸν Τύρην ʽκαί σφεων ἔτι δῆλος ἐστὶ ὁ τάφοσ̓, θάψαντας δὲ οὕτω τὴν ἔξοδον ἐκ τῆς χώρης ποιέεσθαι· Σκύθας δὲ ἐπελθόντας λαβεῖν τὴν χώρην ἐρήμην. 4.12 καὶ νῦν ἔστι μὲν ἐν τῇ Σκυθικῇ Κιμμέρια τείχεα, ἔστι δὲ πορθμήια Κιμμέρια, ἔστι δὲ καὶ χωρῇ οὔνομα Κιμμερίη, ἔστι δὲ Βόσπορος Κιμμέριος καλεόμενος· φαίνονται δὲ οἱ Κιμμέριοι φεύγοντες ἐς τὴν Ἀσίην τοὺς Σκύθας καὶ τὴν χερσόνησον κτίσαντες, ἐν τῇ νῦν Σινώπη πόλις Ἑλλὰς οἴκισται. φανεροὶ δὲ εἰσὶ καὶ οἱ Σκύθαι διώξαντες αὐτοὺς καὶ ἐσβαλόντες ἐς γῆν τὴν Μηδικὴν, ἁμαρτόντες τῆς ὁδοῦ· οἱ μὲν γὰρ Κιμμέριοι αἰεὶ τὴν παρὰ θάλασσαν ἔφευγον, οἱ δὲ Σκύθαι ἐν δεξιῇ τὸν Καύκασον ἔχοντες ἐδίωκον ἐς οὗ ἐσέβαλον ἐς γῆν τὴν Μηδικήν, ἐς μεσόγαιαν τῆς ὁδοῦ τραφθέντες. οὗτος δὲ ἄλλος ξυνὸς Ἑλλήνων τε καὶ βαρβάρων λεγόμενος λόγος εἴρηται. 4.13 ἔφη δὲ Ἀριστέης ὁ Καϋστροβίου ἀνὴρ Προκοννήσιος ποιέων ἔπεα, ἀπικέσθαι ἐς Ἰσσηδόνας φοιβόλαμπτος γενόμενος, Ἰσσηδόνων δὲ ὑπεροικέειν Ἀριμασποὺς ἄνδρας μουνοφθάλμους ὕπερ δὲ τούτων τοὺς χρυσοφύλακας γρῦπας, τούτων δὲ τοὺς Ὑπερβορέους κατήκοντας ἐπὶ θάλασσαν. τούτους ὦν πάντας πλὴν Ὑπερβορέων, ἀρξάντων Ἀριμασπῶν, αἰεὶ τοῖσι πλησιοχώροισι ἐπιτίθεσθαι, καὶ ὑπὸ μὲν Ἀριμασπῶν ἐξωθέεσθαι ἐκ τῆς χώρης Ἰσσηδόνας, ὑπὸ δὲ Ἰσσηδόνων Σκύθας, Κιμμερίους δὲ οἰκέοντας ἐπὶ τῇ νοτίῃ θαλάσσῃ ὑπὸ Σκυθέων πιεζομένους ἐκλείπειν τὴν χώρην. οὕτω οὐδὲ οὗτος συμφέρεται περὶ τῆς χώρης ταύτης Σκύθῃσι.
4.37 Πέρσαι οἰκέουσι κατήκοντες ἐπὶ τὴν νοτίην θάλασσαν τὴν, Ἐρυθρὴν καλεομένην, τούτων δὲ ὑπεροικέουσι πρὸς βορέην ἄνεμον Μῆδοι, Μήδων δὲ Σάσπειρες, Σασπείρων δὲ Κόλχοι κατήκοντες ἐπὶ τὴν βορηίην θάλασσαν, ἐς τὴν Φᾶσις ποταμὸς ἐκδιδοῖ. ταῦτα τέσσερα ἔθνεα οἰκέει ἐκ θαλάσσης ἐς θάλασσαν.
4.39 αὕτη μέν νυν ἡ ἑτέρη τῶν ἀκτέων, ἡ δὲ δὴ ἑτέρη ἀπὸ Περσέων ἀρξαμένη παρατέταται ἐς τὴν Ἐρυθρὴν θάλασσαν, ἥ τε Περσικὴ καὶ ἀπὸ ταύτης ἐκδεκομένη ἡ Ἀσσυρίη καὶ ἀπὸ Ἀσσυρίης ἡ Ἀραβίη· λήγει δὲ αὕτη, οὐ λήγουσα εἰ μὴ νόμῳ, ἐς τὸν κόλπον τὸν Ἀράβιον, ἐς τὸν Δαρεῖος ἐκ τοῦ Νείλου διώρυχα ἐσήγαγε. μέχρι μέν νυν Φοινίκης ἀπὸ Περσέων χῶρος πλατὺς καὶ πολλός ἐστι· τὸ δὲ ἀπὸ Φοινίκης παρήκει διὰ τῆσδε τῆς θαλάσσης ἡ ἀκτὴ αὕτη παρά τε Συρίην τὴν Παλαιστίνην καὶ Αἴγυπτον, ἐς τὴν τελευτᾷ· ἐν τῇ ἔθνεα ἐστὶ τρία μοῦνα.
4.44 τῆς δὲ Ἀσίης τὰ πολλὰ ὑπὸ Δαρείου ἐξευρέθη, ὃς βουλόμενος Ἰνδὸν ποταμόν, ὃς κροκοδείλους δεύτερος οὗτος ποταμῶν πάντων παρέχεται, τοῦτον τὸν ποταμὸν εἰδέναι τῇ ἐς θάλασσαν ἐκδιδοῖ, πέμπει πλοίοισι ἄλλους τε τοῖσι ἐπίστευε τὴν ἀληθείην ἐρέειν καὶ δὴ καὶ Σκύλακα ἄνδρα Καρυανδέα. οἳ δὲ ὁρμηθέντες ἐκ Κασπατύρου τε πόλιος καὶ τῆς Πακτυικῆς γῆς ἔπλεον κατὰ ποταμὸν πρὸς ἠῶ τε καὶ ἡλίου ἀνατολὰς ἐς θάλασσαν, διὰ θαλάσσης δὲ πρὸς ἑσπέρην πλέοντες τριηκοστῷ μηνὶ ἀπικνέονται ἐς τοῦτον τὸν χῶρον ὅθεν ὁ Αἰγυπτίων βασιλεὺς τοὺς Φοίνικας τοὺς πρότερον εἶπα ἀπέστειλε περιπλώειν Λιβύην. μετὰ δὲ τούτους περιπλώσαντας Ἰνδούς τε κατεστρέψατο Δαρεῖος καὶ τῇ θαλάσσῃ ταύτῃ ἐχρᾶτο. οὕτω καὶ τῆς Ἀσίης, πλὴν τὰ πρὸς ἥλιον ἀνίσχοντα, τὰ ἄλλα ἀνεύρηται ὃμοια παρεχομένη τῇ Λιβύῃ.
4.181 οὗτοι μὲν οἱ παραθαλάσσιοι τῶν νομάδων Λιβύων εἰρέαται, ὑπὲρ δὲ τούτων ἐς μεσόγαιαν ἡ θηριώδης ἐστὶ Λιβύη, ὑπὲρ δὲ τῆς θηριώδεος ὀφρύη ψάμμης κατήκει παρατείνουσα ἀπὸ Θηβέων τῶν Αἰγυπτιέων ἐπʼ Ἡρακλέας στήλας. ἐν δὲ τῇ ὀφρύῃ ταύτῃ μάλιστα διὰ δέκα ἡμερέων ὁδοῦ ἁλός ἐστι τρύφεα κατὰ χόνδρους μεγάλους ἐν κολωνοῖσι, καὶ ἐν κορυφῇσι ἑκάστου τοῦ κολωνοῦ ἀνακοντίζει ἐκ μέσου τοῦ ἁλὸς ὕδωρ ψυχρὸν καὶ γλυκύ, περὶ δὲ αὐτὸν ἄνθρωποι οἰκέουσι ἔσχατοι πρὸς τῆς ἐρήμου καὶ ὑπὲρ τῆς θηριώδεος, πρῶτοι μὲν ἀπὸ Θηβέων διὰ δέκα ἡμερέων ὁδοῦ Ἀμμώνιοι, ἔχοντες τὸ ἱρὸν ἀπὸ τοῦ Θηβαιέος Διός· καὶ γὰρ τὸ 1 ἐν Θήβῃσι, ὡς καὶ πρότερον εἴρηταί μοι, κριοπρόσωπον τοῦ Διὸς τὤγαλμα ἐστί. τυγχάνει δὲ καὶ ἄλλο σφι ὕδωρ κρηναῖον ἐὸν, τὸ τὸν μὲν ὄρθρον γίνεται χλιαρόν, ἀγορῆς δὲ πληθυούσης ψυχρότερον, μεσαμβρίη τε ἐστὶ καὶ τὸ κάρτα γίνεται ψυχρόν· τηνικαῦτα δὲ ἄρδουσι τοὺς κήπους· ἀποκλινομένης δὲ τῆς ἡμέρης ὑπίεται τοῦ ψυχροῦ, ἐς οὗ δύεταί τε ὁ ἥλιος καὶ τὸ ὕδωρ γίνεται χλιαρόν. ἐπὶ δὲ μᾶλλον ἰὸν ἐς τὸ θερμὸν ἐς μέσας νύκτας πελάζει, τηνικαῦτα δὲ ζέει ἀμβολάδην· παρέρχονται τε μέσαι νύκτες καὶ ψύχεται μέχρι ἐς ἠῶ. ἐπίκλησιν δὲ αὕτη ἡ κρήνη καλέεται ἡλίου.
8.54 σχὼν δὲ παντελέως τὰς Ἀθήνας Ξέρξης ἀπέπεμψε ἐς Σοῦσα ἄγγελον ἱππέα Ἀρταβάνῳ ἀγγελέοντα τὴν παρεοῦσάν σφι εὐπρηξίην. ἀπὸ δὲ τῆς πέμψιος τοῦ κήρυκος δευτέρῃ ἡμέρῃ συγκαλέσας Ἀθηναίων τοὺς φυγάδας, ἑωυτῷ δὲ ἑπομένους, ἐκέλευε τρόπῳ τῷ σφετέρῳ θῦσαι τὰ ἱρὰ ἀναβάντας ἐς τὴν ἀκρόπολιν, εἴτε δὴ ὦν ὄψιν τινὰ ἰδὼν ἐνυπνίου ἐνετέλλετο ταῦτα, εἴτε καὶ ἐνθύμιόν οἱ ἐγένετο ἐμπρήσαντι τὸ ἱρόν. οἱ δὲ φυγάδες τῶν Ἀθηναίων ἐποίησαν τὰ ἐντεταλμένα.
8.109 ὡς δὲ ἔμαθε ὅτι οὐ πείσει τούς γε πολλοὺς πλέειν ἐς τὸν Ἑλλήσποντον ὁ Θεμιστοκλέης, μεταβαλὼν πρὸς τοὺς Ἀθηναίους ʽοὗτοι γὰρ μάλιστα ἐκπεφευγότων περιημέκτεον, ὁρμέατό τε ἐς τὸν Ἑλλήσποντον πλέειν καὶ ἐπὶ σφέων αὐτῶν βαλόμενοι, εἰ οἱ ἄλλοι μὴ βουλοίατὀ ἔλεγέ σφι τάδε. “καὶ αὐτὸς ἤδη πολλοῖσι παρεγενόμην καὶ πολλῷ πλέω ἀκήκοα τοιάδε γενέσθαι, ἄνδρας ἐς ἀναγκαίην ἀπειληθέντας νενικημένους ἀναμάχεσθαί τε καὶ ἀναλαμβάνειν τὴν προτέρην κακότητα. ἡμεῖς δέ, εὕρημα γὰρ εὑρήκαμεν ἡμέας τε αὐτοὺς καὶ τὴν Ἑλλάδα, νέφος τοσοῦτο ἀνθρώπων ἀνωσάμενοι, μὴ διώκωμεν ἄνδρας φεύγοντας. τάδε γὰρ οὐκ ἡμεῖς κατεργασάμεθα, ἀλλὰ θεοί τε καὶ ἥρωες, οἳ ἐφθόνησαν ἄνδρα ἕνα τῆς τε Ἀσίης καὶ τῆς Εὐρώπης βασιλεῦσαι ἐόντα ἀνόσιόν τε καὶ ἀτάσθαλον· ὃς τά τε ἱρὰ καὶ τὰ ἴδια ἐν ὁμοίῳ ἐποιέετο, ἐμπιπράς τε καὶ καταβάλλων τῶν θεῶν τὰ ἀγάλματα· ὃς καὶ τὴν θάλασσαν ἀπεμαστίγωσε πέδας τε κατῆκε. ἀλλʼ εὖ γὰρ ἔχει ἐς τὸ παρεὸν ἡμῖν, νῦν μὲν ἐν τῇ Ἑλλάδι καταμείναντας ἡμέων τε αὐτῶν ἐπιμεληθῆναι καὶ τῶν οἰκετέων, καὶ τις οἰκίην τε ἀναπλασάσθω καὶ σπόρου ἀνακῶς ἐχέτω, παντελέως ἀπελάσας τὸν βάρβαρον· ἅμα δὲ τῷ ἔαρι καταπλέωμεν ἐπὶ Ἑλλησπόντου καὶ Ἰωνίης.” ταῦτα ἔλεγε ἀποθήκην μέλλων ποιήσασθαι ἐς τὸν Πέρσην, ἵνα ἢν ἄρα τί μιν καταλαμβάνῃ πρὸς Ἀθηναίων πάθος ἔχῃ ἀποστροφήν· τά περ ὦν καὶ ἐγένετο.
8.143 Ἀθηναῖοι δὲ πρὸς μὲν Ἀλέξανδρον ὑπεκρίναντο τάδε. “καὶ αὐτοὶ τοῦτό γε ἐπιστάμεθα ὅτι πολλαπλησίη ἐστὶ τῷ Μήδῳ δύναμις ἤ περ ἡμῖν, ὥστε οὐδὲν δέει τοῦτό γε ὀνειδίζειν. ἀλλʼ ὅμως ἐλευθερίης γλιχόμενοι ἀμυνεύμεθα οὕτω ὅκως ἂν καὶ δυνώμεθα. ὁμολογῆσαι δὲ τῷ βαρβάρῳ μήτε σὺ ἡμέας πειρῶ ἀναπείθειν οὔτε ἡμεῖς πεισόμεθα. νῦν τε ἀπάγγελλε Μαρδονίῳ ὡς Ἀθηναῖοι λέγουσι, ἔστʼ ἂν ὁ ἥλιος τὴν αὐτὴν ὁδὸν ἴῃ τῇ περ καὶ νῦν ἔρχεται, μήκοτε ὁμολογήσειν ἡμέας Ξέρξῃ· ἀλλὰ θεοῖσί τε συμμάχοισι πίσυνοί μιν ἐπέξιμεν ἀμυνόμενοι καὶ τοῖσι ἥρωσι, τῶν ἐκεῖνος οὐδεμίαν ὄπιν ἔχων ἐνέπρησε τούς τε οἴκους καὶ τὰ ἀγάλματα. σύ τε τοῦ λοιποῦ λόγους ἔχων τοιούσδε μὴ ἐπιφαίνεο Ἀθηναίοισι, μηδὲ δοκέων χρηστὰ ὑπουργέειν ἀθέμιστα ἔρδειν παραίνεε· οὐ γάρ σε βουλόμεθα οὐδὲν ἄχαρι πρὸς Ἀθηναίων παθεῖν ἐόντα πρόξεινόν τε καὶ φίλον.”'' None | sup>
1.34 But after Solon's departure divine retribution fell heavily on Croesus; as I guess, because he supposed himself to be blessed beyond all other men. Directly, as he slept, he had a dream, which showed him the truth of the evil things which were going to happen concerning his son. ,He had two sons, one of whom was ruined, for he was mute, but the other, whose name was Atys, was by far the best in every way of all of his peers. The dream showed this Atys to Croesus, how he would lose him struck and killed by a spear of iron. ,So Croesus, after he awoke and considered, being frightened by the dream, brought in a wife for his son, and although Atys was accustomed to command the Lydian armies, Croesus now would not send him out on any such enterprise, while he took the javelins and spears and all such things that men use for war from the men's apartments and piled them in his store room, lest one should fall on his son from where it hung. " "1.35 Now while Croesus was occupied with the marriage of his son, a Phrygian of the royal house came to Sardis, in great distress and with unclean hands. This man came to Croesus' house, and asked to be purified according to the custom of the country; so Croesus purified him ( ,the Lydians have the same manner of purification as the Greeks), and when he had done everything customary, he asked the Phrygian where he came from and who he was: ,“Friend,” he said, “who are you, and from what place in Phrygia do you come as my suppliant? And what man or woman have you killed?” “O King,” the man answered, “I am the son of Gordias the son of Midas, and my name is Adrastus; I killed my brother accidentally, and I come here banished by my father and deprived of all.” ,Croesus answered, “All of your family are my friends, and you have come to friends, where you shall lack nothing, staying in my house. As for your misfortune, bear it as lightly as possible and you will gain most.” " "1.36 So Adrastus lived in Croesus' house. About this same time a great monster of a boar appeared on the Mysian Olympus, who would come off that mountain and ravage the fields of the Mysians. The Mysians had gone up against him often; but they never did him any harm but were hurt by him themselves. ,At last they sent messengers to Croesus, with this message: “O King, a great monster of a boar has appeared in the land, who is destroying our fields; for all our attempts, we cannot kill him; so now we ask you to send your son and chosen young men and dogs with us, so that we may drive him out of the country.” ,Such was their request, but Croesus remembered the prophecy of his dream and answered them thus: “Do not mention my son again: I will not send him with you. He is newly married, and that is his present concern. But I will send chosen Lydians, and all the huntsmen, and I will tell those who go to be as eager as possible to help you to drive the beast out of the country.” " '1.37 This was his answer, and the Mysians were satisfied with it. But the son of Croesus now entered, having heard what the Mysians had asked for; and when Croesus refused to send his son with them, the young man said, ,“Father, it was once thought very fine and noble for us to go to war and the chase and win renown; but now you have barred me from both of these, although you have seen neither cowardice nor lack of spirit in me. With what face can I now show myself whenever I go to and from the market-place? ,What will the men of the city think of me, and what my newly wedded wife? With what kind of man will she think that she lives? So either let me go to the hunt, or show me by reasoning that what you are doing is best for me.”' "1.38 “My son,” answered Croesus, “I do this not because I have seen cowardice or anything unseemly in you, but the vision of a dream stood over me in my sleep, and told me that you would be short-lived, for you would be killed by a spear of iron. ,It is because of that vision that I hurried your marriage and do not send you on any enterprise that I have in hand, but keep guard over you, so that perhaps I may rob death of you during my lifetime. You are my only son: for that other, since he is ruined, he doesn't exist for me.” " '1.39 “Father,” the youth replied, “no one can blame you for keeping guard over me, when you have seen such a vision; but it is my right to show you what you do not perceive, and why you mistake the meaning of the dream. ,You say that the dream told you that I should be killed by a spear of iron? But has a boar hands? Has it that iron spear which you dread? Had the dream said I should be killed by a tusk or some other thing proper to a boar, you would be right in acting as you act; but no, it was to be by a spear. Therefore, since it is not against men that we are to fight, let me go.” 1.40 Croesus answered, “My son, your judgment concerning the dream has somewhat reassured me; and being reassured by you, I change my thinking and permit you to go to the chase.” ' "1.41 Having said this, Croesus sent for Adrastus the Phrygian and when he came addressed him thus: “Adrastus, when you were struck by ugly misfortune, for which I do not blame you, it was I who cleansed you, and received and still keep you in my house, defraying all your keep. ,Now then, as you owe me a return of good service for the good which I have done you, I ask that you watch over my son as he goes out to the chase. See that no thieving criminals meet you on the way, to do you harm. ,Besides, it is only right that you too should go where you can win renown by your deeds. That is fitting for your father's son; and you are strong enough besides.” " '1.42 “O King,” Adrastus answered, “I would not otherwise have gone into such an arena. One so unfortunate as I should not associate with the prosperous among his peers; nor have I the wish so to do, and for many reasons I would have held back. ,But now, since you urge it and I must please you (since I owe you a return of good service), I am ready to do this; and as for your son, in so far as I can protect him, look for him to come back unharmed.” 1.43 So when Adrastus had answered Croesus thus, they went out provided with chosen young men and dogs. When they came to Mount Olympus, they hunted for the beast and, finding him, formed a circle and threw their spears at him: ,then the guest called Adrastus, the man who had been cleansed of the deed of blood, missed the boar with his spear and hit the son of Croesus. ,So Atys was struck by the spear and fulfilled the prophecy of the dream. One ran to tell Croesus what had happened, and coming to Sardis told the king of the fight and the fate of his son. 1.44 Distraught by the death of his son, Croesus cried out the more vehemently because the killer was one whom he himself had cleansed of blood, ,and in his great and terrible grief at this mischance he called on Zeus by three names—Zeus the Purifier, Zeus of the Hearth, Zeus of Comrades: the first, because he wanted the god to know what evil his guest had done him; the second, because he had received the guest into his house and thus unwittingly entertained the murderer of his son; and the third, because he had found his worst enemy in the man whom he had sent as a protector. 1.45 Soon the Lydians came, bearing the corpse, with the murderer following after. He then came and stood before the body and gave himself up to Croesus, holding out his hands and telling him to kill him over the corpse, mentioning his former misfortune, and that on top of that he had destroyed the one who purified him, and that he was not fit to live. ,On hearing this, Croesus took pity on Adrastus, though his own sorrow was so great, and said to him, “Friend, I have from you the entire penalty, since you sentence yourself to death. But it is not you that I hold the cause of this evil, except in so far as you were the unwilling doer of it, but one of the gods, the same one who told me long ago what was to be.” ,So Croesus buried his own son in such manner as was fitting. But Adrastus, son of Gordias who was son of Midas, this Adrastus, the destroyer of his own brother and of the man who purified him, when the tomb was undisturbed by the presence of men, killed himself there by the sepulcher, seeing clearly now that he was the most heavily afflicted of all whom he knew.
1.56 When he heard these verses, Croesus was pleased with them above all, for he thought that a mule would never be king of the Medes instead of a man, and therefore that he and his posterity would never lose his empire. Then he sought very carefully to discover who the mightiest of the Greeks were, whom he should make his friends. ,He found by inquiry that the chief peoples were the Lacedaemonians among those of Doric, and the Athenians among those of Ionic stock. These races, Ionian and Dorian, were the foremost in ancient time, the first a Pelasgian and the second a Hellenic people. The Pelasgian race has never yet left its home; the Hellenic has wandered often and far. ,For in the days of king Deucalion it inhabited the land of Phthia, then the country called Histiaean, under Ossa and Olympus, in the time of Dorus son of Hellen; driven from this Histiaean country by the Cadmeans, it settled about Pindus in the territory called Macedonian; from there again it migrated to Dryopia, and at last came from Dryopia into the Peloponnese, where it took the name of Dorian. 1.57 What language the Pelasgians spoke I cannot say definitely. But if one may judge by those that still remain of the Pelasgians who live above the Tyrrheni in the city of Creston —who were once neighbors of the people now called Dorians, and at that time inhabited the country which now is called Thessalian— ,and of the Pelasgians who inhabited Placia and Scylace on the Hellespont, who came to live among the Athenians, and by other towns too which were once Pelasgian and afterwards took a different name: if, as I said, one may judge by these, the Pelasgians spoke a language which was not Greek. ,If, then, all the Pelasgian stock spoke so, then the Attic nation, being of Pelasgian blood, must have changed its language too at the time when it became part of the Hellenes. For the people of Creston and Placia have a language of their own in common, which is not the language of their neighbors; and it is plain that they still preserve the manner of speech which they brought with them in their migration into the places where they live. 1.58 But the Hellenic stock, it seems clear to me, has always had the same language since its beginning; yet being, when separated from the Pelasgians, few in number, they have grown from a small beginning to comprise a multitude of nations, chiefly because the Pelasgians and many other foreign peoples united themselves with them. Before that, I think, the Pelasgic stock nowhere increased much in number while it was of foreign speech.
1.69 Croesus, then, aware of all this, sent messengers to Sparta with gifts to ask for an alliance, having instructed them what to say. They came and said: ,“Croesus, King of Lydia and other nations, has sent us with this message: ‘Lacedaemonians, the god has declared that I should make the Greek my friend; now, therefore, since I learn that you are the leaders of Hellas, I invite you, as the oracle bids; I would like to be your friend and ally, without deceit or guile.’” ,Croesus proposed this through his messengers; and the Lacedaemonians, who had already heard of the oracle given to Croesus, welcomed the coming of the Lydians and swore to be his friends and allies; and indeed they were obliged by certain benefits which they had received before from the king. ,For the Lacedaemonians had sent to Sardis to buy gold, intending to use it for the statue of Apollo which now stands on Thornax in Laconia ; and Croesus, when they offered to buy it, made them a free gift of it. 1.70 For this reason, and because he had chosen them as his friends before all the other Greeks, the Lacedaemonians accepted the alliance. So they declared themselves ready to serve him when he should require, and moreover they made a bowl of bronze, engraved around the rim outside with figures, and large enough to hold twenty-seven hundred gallons, and brought it with the intention of making a gift in return to Croesus. ,This bowl never reached Sardis, for which two reasons are given: the Lacedaemonians say that when the bowl was near Samos on its way to Sardis, the Samians descended upon them in warships and carried it off; ,but the Samians themselves say that the Lacedaemonians who were bringing the bowl, coming too late, and learning that Sardis and Croesus were taken, sold it in Samos to certain private men, who set it up in the the temple of Hera. And it may be that the sellers of the bowl, when they returned to Sparta, said that they had been robbed of it by the Samians. Such are the tales about the bowl. ' "
1.75 Cyrus had subjugated this Astyages, then, Cyrus' own mother's father, for the reason which I shall presently disclose. ,Having this reason to quarrel with Cyrus, Croesus sent to ask the oracles if he should march against the Persians; and when a deceptive answer came he thought it to be favorable to him, and so led his army into the Persian territory. ,When he came to the river Halys, he transported his army across it—by the bridges which were there then, as I maintain; but the general belief of the Greeks is that Thales of Miletus got the army across. ,The story is that, as Croesus did not know how his army could pass the river (as the aforesaid bridges did not yet exist then), Thales, who was in the encampment, made the river, which flowed on the left of the army, also flow on the right, in the following way. ,Starting from a point on the river upstream from the camp, he dug a deep semi-circular trench, so that the stream, turned from its ancient course, would flow in the trench to the rear of the camp and, passing it, would issue into its former bed, with the result that as soon as the river was thus divided into two, both channels could be forded. ,Some even say that the ancient channel dried up altogether. But I do not believe this; for in that case, how did they pass the river when they were returning? " "
1.77 Croesus was not content with the size of his force, for his army that had engaged was far smaller than that of Cyrus; therefore, when on the day after the battle Cyrus did not try attacking again, he marched away to Sardis, intending to summon the Egyptians in accordance with their treaty ,(for before making an alliance with the Lacedaemonians he had made one also with Amasis king of Egypt ), and to send for the Babylonians also (for with these too he had made an alliance, Labynetus at this time being their sovereign), ,and to summon the Lacedaemonians to join him at a fixed time. He had in mind to muster all these forces and assemble his own army, then to wait until the winter was over and march against the Persians at the beginning of spring. ,With such an intention, as soon as he returned to Sardis, he sent heralds to all his allies, summoning them to assemble at Sardis in five months' time; and as for the soldiers whom he had with him, who had fought with the Persians, all of them who were mercenaries he discharged, never thinking that after a contest so equal Cyrus would march against Sardis . " "
1.181 These walls are the city's outer armor; within them there is another encircling wall, nearly as strong as the other, but narrower. ,In the middle of one division of the city stands the royal palace, surrounded by a high and strong wall; and in the middle of the other is still to this day the sacred enclosure of Zeus Belus, a square of four hundred and forty yards each way, with gates of bronze. ,In the center of this sacred enclosure a solid tower has been built, two hundred and twenty yards long and broad; a second tower rises from this and from it yet another, until at last there are eight. ,The way up them mounts spirally outside the height of the towers; about halfway up is a resting place, with seats for repose, where those who ascend sit down and rest. ,In the last tower there is a great shrine; and in it stands a great and well-covered couch, and a golden table nearby. But no image has been set up in the shrine, nor does any human creature lie there for the night, except one native woman, chosen from all women by the god, as the Chaldaeans say, who are priests of this god. " '1.182 These same Chaldaeans say (though I do not believe them) that the god himself is accustomed to visit the shrine and rest on the couch, as in Thebes of Egypt, as the Egyptians say ,(for there too a woman sleeps in the temple of Theban Zeus, and neither the Egyptian nor the Babylonian woman, it is said, has intercourse with men), and as does the prophetess of the god at Patara in Lycia, whenever she is appointed; for there is not always a place of divination there; but when she is appointed she is shut up in the temple during the night. ' "1.183 In the Babylonian temple there is another shrine below, where there is a great golden image of Zeus, sitting at a great golden table, and the footstool and the chair are also gold; the gold of the whole was said by the Chaldeans to be eight hundred talents' weight. ,Outside the temple is a golden altar. There is also another great altar, on which are sacrificed the full-grown of the flocks; only nurslings may be sacrificed on the golden altar, but on the greater altar the Chaldeans even offer a thousand talents' weight of frankincense yearly, when they keep the festival of this god; and in the days of Cyrus there was still in this sacred enclosure a statue of solid gold twenty feet high. ,I myself have not seen it, but I relate what is told by the Chaldeans. Darius son of Hystaspes proposed to take this statue but dared not; Xerxes his son took it, and killed the priest who warned him not to move the statue. Such is the furniture of this temple, and there are many private offerings besides. " '1.184 Now among the many rulers of this city of Babylon (whom I shall mention in my Assyrian history) who finished the building of the walls and the temples, there were two that were women. The first of these lived five generations earlier than the second, and her name was Semiramis: it was she who built dikes on the plain, a notable work; before that the whole plain used to be flooded by the river. 1.185 The second queen, whose name was Nitocris, was a wiser woman than the first. She left such monuments as I shall record; and moreover, seeing that the kingdom of Media was great and restless and Ninus itself among other cities had fallen to it, she took such precautions as she could for her protection. ,First she dealt with the river Euphrates, which flows through the middle of her city; this had been straight before; but by digging canals higher up she made the river so crooked that its course now passes one of the Assyrian villages three times; the village which is so approached by the Euphrates is called Ardericca. And now those who travel from our sea to Babylon must spend three days as they float down the Euphrates coming three times to the same village. ,Such was this work; and she built an embankment along either shore of the river, marvellous for its greatness and height. ,Then a long way above Babylon she dug the reservoir of a lake, a little way off from the river, always digging deep enough to find water, and making the circumference a distance of fifty two miles; what was dug out of this hole, she used to embank either edge of the river; ,and when she had it all dug, she brought stones and made a quay all around the lake. ,Her purpose in making the river wind and turning the hole into marsh was this: that the current might be slower because of the many windings that broke its force, and that the passages to Babylon might be crooked, and that right after them should come also the long circuit of the lake. ,All this work was done in that part of the country where the passes are and the shortest road from Media, so that the Medes might not mix with her people and learn of her affairs.
1.199 The foulest Babylonian custom is that which compels every woman of the land to sit in the temple of Aphrodite and have intercourse with some stranger once in her life. Many women who are rich and proud and disdain to mingle with the rest, drive to the temple in covered carriages drawn by teams, and stand there with a great retinue of attendants. ,But most sit down in the sacred plot of Aphrodite, with crowns of cord on their heads; there is a great multitude of women coming and going; passages marked by line run every way through the crowd, by which the men pass and make their choice. ,Once a woman has taken her place there, she does not go away to her home before some stranger has cast money into her lap, and had intercourse with her outside the temple; but while he casts the money, he must say, “I invite you in the name of Mylitta” (that is the Assyrian name for Aphrodite). ,It does not matter what sum the money is; the woman will never refuse, for that would be a sin, the money being by this act made sacred. So she follows the first man who casts it and rejects no one. After their intercourse, having discharged her sacred duty to the goddess, she goes away to her home; and thereafter there is no bribe however great that will get her. ,So then the women that are fair and tall are soon free to depart, but the uncomely have long to wait because they cannot fulfill the law; for some of them remain for three years, or four. There is a custom like this in some parts of Cyprus . ' "
2.29 I was unable to learn anything from anyone else, but this much further I did learn by the most extensive investigation that I could make, going as far as the city of Elephantine to look myself, and beyond that by question and hearsay. ,Beyond Elephantine, as one travels inland, the land rises. Here one must pass with the boat roped on both sides as men harness an ox; and if the rope breaks, the boat will be carried away by the strength of the current. ,This part of the river is a four days' journey by boat, and the Nile here is twisty just as the Maeander ; a distance of twelve schoeni must be passed in the foregoing manner. After that, you come to a level plain, where there is an island in the Nile, called Takhompso. ,The country above Elephantine now begins to be inhabited by Ethiopians: half the people of the island are Ethiopians, and half Egyptians. Near the island is a great lake, on whose shores live nomadic Ethiopians. After crossing this, you come to the stream of the Nile, which empties into this lake. ,Then you disembark and journey along the river bank for forty days; for there are sharp projecting rocks in the Nile and many reefs, through which no boat can pass. ,Having traversed this part in forty days as I have said, you take boat again and so travel for twelve days until you come to a great city called Meroe, which is said to be the capital of all Ethiopia . ,The people of the place worship no other gods but Zeus and Dionysus; these they greatly honor, and they have a place of divination sacred to Zeus; they send out armies whenever and wherever this god through his oracle commands them. " "
4.5 The Scythians say that their nation is the youngest in the world, and that it came into being in this way. A man whose name was Targitaüs appeared in this country, which was then desolate. They say that his parents were Zeus and a daughter of the Borysthenes river (I do not believe the story, but it is told). ,Such was Targitaüs' lineage; and he had three sons: Lipoxaïs, Arpoxaïs, and Colaxaïs, youngest of the three. ,In the time of their rule (the story goes) certain implements—namely, a plough, a yoke, a sword, and a flask, all of gold—fell down from the sky into Scythia . The eldest of them, seeing these, approached them meaning to take them; but the gold began to burn as he neared, and he stopped. ,Then the second approached, and the gold did as before. When these two had been driven back by the burning gold, the youngest brother approached and the burning stopped, and he took the gold to his own house. In view of this, the elder brothers agreed to give all the royal power to the youngest. " "4.6 Lipoxaïs, it is said, was the father of the Scythian clan called Auchatae; Arpoxaïs, the second brother, of those called Katiari and Traspians; the youngest, who was king, of those called Paralatae. ,All these together bear the name of Skoloti, after their king; “Scythians” is the name given them by Greeks. This, then, is the Scythians' account of their origin, " '4.7 and they say that neither more nor less than a thousand years in all passed from the time of their first king Targitaüs to the entry of Darius into their country. The kings guard this sacred gold very closely, and every year offer solemn sacrifices of propitiation to it. ,Whoever falls asleep at this festival in the open air, having the sacred gold with him, is said by the Scythians not to live out the year; for which reason (they say) as much land as he can ride round in one day is given to him. Because of the great size of the country, the lordships that Colaxaïs established for his sons were three, one of which, where they keep the gold, was the greatest. ,Above and north of the neighbors of their country no one (they say) can see or travel further, because of showers of feathers; for earth and sky are full of feathers, and these hinder sight. ' "4.8 This is what the Scythians say about themselves and the country north of them. But the story told by the Greeks who live in Pontus is as follows. Heracles, driving the cattle of Geryones, came to this land, which was then desolate, but is now inhabited by the Scythians. ,Geryones lived west of the Pontus, settled in the island called by the Greeks Erythea, on the shore of Ocean near Gadira, outside the pillars of Heracles. As for Ocean, the Greeks say that it flows around the whole world from where the sun rises, but they cannot prove that this is so. ,Heracles came from there to the country now called Scythia, where, encountering wintry and frosty weather, he drew his lion's skin over him and fell asleep, and while he slept his mares, which were grazing yoked to the chariot, were spirited away by divine fortune. " '4.9 When Heracles awoke, he searched for them, visiting every part of the country, until at last he came to the land called the Woodland, and there he found in a cave a creature of double form that was half maiden and half serpent; above the buttocks she was a woman, below them a snake. ,When he saw her he was astonished, and asked her if she had seen his mares straying; she said that she had them, and would not return them to him before he had intercourse with her; Heracles did, in hope of this reward. ,But though he was anxious to take the horses and go, she delayed returning them, so that she might have Heracles with her for as long as possible; at last she gave them back, telling him, “These mares came, and I kept them safe here for you, and you have paid me for keeping them, for I have three sons by you. ,Now tell me what I am to do when they are grown up: shall I keep them here (since I am queen of this country), or shall I send them away to you?” Thus she inquired, and then (it is said) Heracles answered: ,“When you see the boys are grown up, do as follows and you will do rightly: whichever of them you see bending this bow and wearing this belt so, make him an inhabitant of this land; but whoever falls short of these accomplishments that I require, send him away out of the country. Do so and you shall yourself have comfort, and my will shall be done.” 4.10 So he drew one of his bows (for until then Heracles always carried two), and showed her the belt, and gave her the bow and the belt, that had a golden vessel on the end of its clasp; and, having given them, he departed. But when the sons born to her were grown men, she gave them names, calling one of them Agathyrsus and the next Gelonus and the youngest Scythes; furthermore, remembering the instructions, she did as she was told. ,Two of her sons, Agathyrsus and Gelonus, were cast out by their mother and left the country, unable to fulfill the requirements set; but Scythes, the youngest, fulfilled them and so stayed in the land. ,From Scythes son of Heracles comes the whole line of the kings of Scythia ; and it is because of the vessel that the Scythians carry vessels on their belts to this day. This alone his mother did for Scythes. This is what the Greek dwellers in Pontus say. ' "4.11 There is yet another story, to which account I myself especially incline. It is to this effect. The nomadic Scythians inhabiting Asia, when hard pressed in war by the Massagetae, fled across the Araxes river to the Cimmerian country (for the country which the Scythians now inhabit is said to have belonged to the Cimmerians before),,and the Cimmerians, at the advance of the Scythians, deliberated as men threatened by a great force should. Opinions were divided; both were strongly held, but that of the princes was the more honorable; for the people believed that their part was to withdraw and that there was no need to risk their lives for the dust of the earth; but the princes were for fighting to defend their country against the attackers. ,Neither side could persuade the other, neither the people the princes nor the princes the people; the one party planned to depart without fighting and leave the country to their enemies, but the princes were determined to lie dead in their own country and not to flee with the people, for they considered how happy their situation had been and what ills were likely to come upon them if they fled from their native land. ,Having made up their minds, the princes separated into two equal bands and fought with each other until they were all killed by each other's hands; then the Cimmerian people buried them by the Tyras river, where their tombs are still to be seen, and having buried them left the land; and the Scythians came and took possession of the country left empty." '4.12 And to this day there are Cimmerian walls in Scythia, and a Cimmerian ferry, and there is a country Cimmeria and a strait named Cimmerian. ,Furthermore, it is evident that the Cimmerians in their flight from the Scythians into Asia also made a colony on the peninsula where the Greek city of Sinope has since been founded; and it is clear that the Scythians pursued them and invaded Media, missing their way; ,for the Cimmerians always fled along the coast, and the Scythians pursued with the Caucasus on their right until they came into the Median land, turning inland on their way. That is the other story current among Greeks and foreigners alike. ' "4.13 There is also a story related in a poem by Aristeas son of Caüstrobius, a man of Proconnesus . This Aristeas, possessed by Phoebus, visited the Issedones; beyond these (he said) live the one-eyed Arimaspians, beyond whom are the griffins that guard gold, and beyond these again the Hyperboreans, whose territory reaches to the sea. ,Except for the Hyperboreans, all these nations (and first the Arimaspians) are always at war with their neighbors; the Issedones were pushed from their lands by the Arimaspians, and the Scythians by the Issedones, and the Cimmerians, living by the southern sea, were hard pressed by the Scythians and left their country. Thus Aristeas' story does not agree with the Scythian account about this country. " 4.37 The land where the Persians live extends to the southern sea which is called Red; beyond these to the north are the Medes, and beyond the Medes the Saspires, and beyond the Saspires the Colchians, whose country extends to the northern sea into which the Phasis river flows; so these four nations live between the one sea and the other.
4.39 This is the first peninsula. But the second, beginning with Persia, stretches to the Red Sea, and is Persian land; and next, the neighboring land of Assyria; and after Assyria, Arabia; this peninsula ends (not truly but only by common consent) at the Arabian Gulf, to which Darius brought a canal from the Nile. ,Now from the Persian country to Phoenicia there is a wide and vast tract of land; and from Phoenicia this peninsula runs beside our sea by way of the Syrian Palestine and Egypt, which is at the end of it; in this peninsula there are just three nations.
4.44 But as to Asia, most of it was discovered by Darius. There is a river, Indus, second of all rivers in the production of crocodiles. Darius, desiring to know where this Indus empties into the sea, sent ships manned by Scylax, a man of Caryanda, and others whose word he trusted; ,these set out from the city of Caspatyrus and the Pactyic country, and sailed down the river toward the east and the sunrise until they came to the sea; and voyaging over the sea west, they came in the thirtieth month to that place from which the Egyptian king sent the above-mentioned Phoenicians to sail around Libya. ,After this circumnavigation, Darius subjugated the Indians and made use of this sea. Thus it was discovered that Asia, except the parts toward the rising sun, was in other respects like Libya. ' "
4.181 I have now described all the nomadic Libyans who live on the coast. Farther inland than these is that Libyan country which is haunted by wild beasts, and beyond this wild beasts' haunt runs a ridge of sand that stretches from Thebes of Egypt to the Pillars of Heracles. ,At intervals of about ten days' journey along this ridge there are masses of great lumps of salt in hills; on the top of every hill, a fountain of cold sweet water shoots up from the midst of the salt; men live around it who are farthest away toward the desert and inland from the wild beasts' country. The first on the journey from Thebes, ten days distant from there, are the Ammonians, who follow the worship of the Zeus of Thebes ; for, as I have said before, the image of Zeus at Thebes has the head of a ram. ,They have another spring of water besides, which is warm at dawn, and colder at market-time, and very cold at noon; ,and it is then that they water their gardens; as the day declines, the coldness abates, until at sunset the water grows warm. It becomes ever hotter and hotter until midnight, and then it boils and bubbles; after midnight it becomes ever cooler until dawn. This spring is called the Spring of the Sun. " 8.54 So it was that Xerxes took complete possession of Athens, and he sent a horseman to Susa to announce his present success to Artabanus. On the day after the messenger was sent, he called together the Athenian exiles who accompanied him and asked them go up to the acropolis and perform sacrifices in their customary way, an order given because he had been inspired by a dream or because he felt remorse after burning the sacred precinct. The Athenian exiles did as they were commanded. ' "
8.109 When Themistocles perceived that he could not persuade the greater part of them to sail to the Hellespont, he turned to the Athenians (for they were the angriest at the Persians' escape, and they were minded to sail to the Hellespont even by themselves, if the rest would not) and addressed them as follows: ,“This I have often seen with my eyes and heard yet more often, namely that beaten men, when they be driven to bay, will rally and retrieve their former mishap. Therefore I say to you,—as it is to a fortunate chance that we owe ourselves and Hellas, and have driven away so mighty a band of enemies—let us not pursue men who flee, ,for it is not we who have won this victory, but the gods and the heroes, who deemed Asia and Europe too great a realm for one man to rule, and that a wicked man and an impious one who dealt alike with temples and bones, burning and overthrowing the images of the gods,—yes, and one who scourged the sea and threw fetters into it. ,But as it is well with us for the moment, let us abide now in Hellas and take thought for ourselves and our households. Let us build our houses again and be diligent in sowing, when we have driven the foreigner completely away. Then when the next spring comes, let us set sail for the Hellespont and Ionia.” ,This he said with intent to have something to his credit with the Persian, so that he might have a place of refuge if ever (as might chance) he should suffer anything at the hands of the Athenians—and just that did in fact happen. " 8.143 But to Alexander the Athenians replied as follows: “We know of ourselves that the power of the Mede is many times greater than ours. There is no need to taunt us with that. Nevertheless in our zeal for freedom we will defend ourselves to the best of our ability. But as regards agreements with the barbarian, do not attempt to persuade us to enter into them, nor will we consent. ,Now carry this answer back to Mardonius from the Athenians, that as long as the sun holds the course by which he now goes, we will make no agreement with Xerxes. We will fight against him without ceasing, trusting in the aid of the gods and the heroes whom he has disregarded and burnt their houses and their adornments. ,Come no more to Athenians with such a plea, nor under the semblance of rendering us a service, counsel us to act wickedly. For we do not want those who are our friends and protectors to suffer any harm at Athenian hands.” '" None |
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16. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Babylon and Babylonians • Lydia and Lydians, and Babylon
Found in books: Gera (2014), Judith, 141; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 185, 207
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17. Anon., 1 Enoch, 9.9-9.10, 91.12, 94.10, 95.4-95.7, 96.4-96.8, 97.4, 99.16 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Babylon • Babylon (babel) • Babylon, and the four kingdoms • Babylon, in Qumran texts • Babylon, sins of • Babylon/Babylonia/Babylonian
Found in books: Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 182; Levison (2023), The Greek Life of Adam and Eve. 839; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 136, 154, 163, 201; Stuckenbruck (2007), 1 Enoch 91-108, 268, 312; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 213
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9.9 women, and have defiled themselves, and revealed to them all kinds of sins. And the women have' "9.10 And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being,shed upon the earth, and all lawlessness being wrought upon the earth. And they said one to another: 'The earth made without inhabitant cries the voice of their cryingst up to the gates of heaven.,And now to you, the holy ones of heaven, the souls of men make their suit, saying, 'Bring our cause,before the Most High.' And they said to the Lord of the ages: 'Lord of lords, God of gods, King of kings, and God of the ages, the throne of Thy glory (standeth) unto all the generations of the,ages, and Thy name holy and glorious and blessed unto all the ages! Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all,things, and nothing can hide itself from Thee. Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which,men were striving to learn: And Semjaza, to whom Thou hast given authority to bear rule over his associates. And they have gone to the daughters of men upon the earth, and have slept with the,women, and have defiled themselves, and revealed to them all kinds of sins. And the women have,borne giants, and the whole earth has thereby been filled with blood and unrighteousness. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are,wrought on the earth. And Thou knowest all things before they come to pass, and Thou seest these things and Thou dost suffer them, and Thou dost not say to us what we are to do to them in regard to these.'" '14 The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance,with the command of the Holy Great One in that vision. I saw in my sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to",converse therewith and understand with the heart. As He has created and given to man the power of understanding the word of wisdom, so hath He created me also and given me the power of reprimanding,the Watchers, the children of heaven. I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you throughout all the days of eternity, and that judgement,has been finally passed upon you: yea (your petition) will not be granted unto you. And from henceforth you shall not ascend into heaven unto all eternity, and in bonds of the earth the decree,has gone forth to bind you for all the days of the world. And (that) previously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before,you by the sword. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have,written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in,the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright,me. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was,of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were,fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and its,portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there,were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked,and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater,than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to,you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path,of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of,cherubim. And from underneath the throne came streams of flaming fire so that I could not look",thereon. And the Great Glory sat thereon, and His raiment shone more brightly than the sun and,was whiter than any snow. None of the angels could enter and could behold His face by reason",of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times,ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were,nigh to Him did not leave by night nor depart from Him. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: \' Come hither,,Enoch, and hear my word.\' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards.91.12 And after that there shall be another, the eighth week, that of righteousness, And a sword shall be given to it that a righteous judgement may be executed on the oppressors, And sinners shall be delivered into the hands of the righteous.
94.10 And now I say unto you, my sons, love righteousness and walk therein; For the paths of righteousness are worthy of acceptation, But the paths of unrighteousness shall suddenly be destroyed and vanish.,And to certain men of a generation shall the paths of violence and of death be revealed, And they shall hold themselves afar from them, And shall not follow them.,And now I say unto you the righteous: Walk not in the paths of wickedness, nor in the paths of death, And draw not nigh to them, lest ye be destroyed.,But seek and choose for yourselves righteousness and an elect life, And walk in the paths of peace, And ye shall live and prosper.,And hold fast my words in the thoughts of your hearts, And suffer them not to be effaced from your hearts;For I know that sinners will tempt men to evilly-entreat wisdom, So that no place may be found for her, And no manner of temptation may minish.,Woe to those who build unrighteousness and oppression And lay deceit as a foundation; For they shall be suddenly overthrown, And they shall have no peace.,Woe to those who build their houses with sin; For from all their foundations shall they be overthrown, And by the sword shall they fall. And those who acquire gold and silver in judgement suddenly shall perish.,Woe to you, ye rich, for ye have trusted in your riches, And from your riches shall ye depart, Because ye have not remembered the Most High in the days of your riches.,Ye have committed blasphemy and unrighteousness, And have become ready for the day of slaughter, And the day of darkness and the day of the great judgement.,Thus I speak and declare unto you: He who hath created you will overthrow you, And for your fall there shall be no compassion, And your Creator will rejoice at your destruction.,And your righteous ones in those days shall be A reproach to the sinners and the godless."
95.4 Woe to you who fulminate anathemas which cannot be reversed: Healing shall therefore be far from you because of your sins." 95.5 Woe to you who requite your neighbour with evil; For ye shall be requited according to your works." 95.6 Woe to you, lying witnesses, And to those who weigh out injustice, For suddenly shall ye perish. 95.7 Woe to you, sinners, for ye persecute the righteous; For ye shall be delivered up and persecuted because of injustice, And heavy shall its yoke be upon you.
96.4 Woe unto you, ye sinners, for your riches make you appear like the righteous, But your hearts convict you of being sinners, And this fact shall be a testimony against you for a memorial of (your) evil deeds. 96.5 Woe to you who devour the finest of the wheat, And drink wine in large bowls, And tread under foot the lowly with your might. 96.6 Woe to you who drink water from every fountain, For suddenly shall ye be consumed and wither away, Because ye have forsaken the fountain of life. 96.7 Woe to you who work unrighteousness And deceit and blasphemy: It shall be a memorial against you for evil." 96.8 Woe to you, ye mighty, Who with might oppress the righteous; For the day of your destruction is coming.In those days many and good days shall come to the righteous-in the day of your judgement.' "
97.4 Yea, ye shall fare like unto them, Against whom this word shall be a testimony: ' Ye have been companions of sinners." 99.16 For He shall cast down your glory, And bring affliction on your hearts, And shall arouse His fierce indignation And destroy you all with the sword; And all the holy and righteous shall remember your sins. ' None |
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18. Cicero, On Divination, 1.6, 1.72, 2.89-2.90, 2.97-2.99 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Babylon • Babylon, • Diogenes of Babylon
Found in books: Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 615; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 249, 263; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 131, 139; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 331; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 94, 252; Wynne (2019), Horace and the Gift Economy of Patronage, 156, 212, 249
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1.6 Sed cum Stoici omnia fere illa defenderent, quod et Zeno in suis commentariis quasi semina quaedam sparsisset et ea Cleanthes paulo uberiora fecisset, accessit acerrumo vir ingenio, Chrysippus, qui totam de divinatione duobus libris explicavit sententiam, uno praeterea de oraclis, uno de somniis; quem subsequens unum librum Babylonius Diogenes edidit, eius auditor, duo Antipater, quinque noster Posidonius. Sed a Stoicis vel princeps eius disciplinae, Posidonii doctor, discipulus Antipatri, degeneravit, Panaetius, nec tamen ausus est negare vim esse dividi, sed dubitare se dixit. Quod illi in aliqua re invitissumis Stoicis Stoico facere licuit, id nos ut in reliquis rebus faciamus, a Stoicis non concedetur? praesertim cum id, de quo Panaetio non liquet, reliquis eiusdem disciplinae solis luce videatur clarius.
1.72 in quo haruspices, augures coniectoresque numerantur. Haec inprobantur a Peripateticis, a Stoicis defenduntur. Quorum alia sunt posita in monumentis et disciplina, quod Etruscorum declarant et haruspicini et fulgurales et rituales libri, vestri etiam augurales, alia autem subito ex tempore coniectura explicantur, ut apud Homerum Calchas, qui ex passerum numero belli Troiani annos auguratus est, et ut in Sullae scriptum historia videmus, quod te inspectante factum est, ut, cum ille in agro Nolano inmolaret ante praetorium, ab infima ara subito anguis emergeret, cum quidem C. Postumius haruspex oraret illum, ut in expeditionem exercitum educeret; id cum Sulla fecisset, tum ante oppidum Nolam florentissuma Samnitium castra cepit.
2.89 Sed ut ratione utamur omissis testibus, sic isti disputant, qui haec Chaldaeorum natalicia praedicta defendunt: Vim quandam esse aiunt signifero in orbe, qui Graece zwdiako/s dicitur, talem, ut eius orbis una quaeque pars alia alio modo moveat inmutetque caelum, perinde ut quaeque stellae in his finitumisque partibus sint quoque tempore, eamque vim varie moveri ab iis sideribus, quae vocantur errantia; cum autem in eam ipsam partem orbis venerint, in qua sit ortus eius, qui nascatur, aut in eam, quae coniunctum aliquid habeat aut consentiens, ea triangula illi et quadrata nomit. Etenim cum †tempore anni tempestatumque caeli conversiones commutationesque tantae fiant accessu stellarum et recessu, cumque ea vi solis efficiantur, quae videmus, non veri simile solum, sed etiam verum esse censent perinde, utcumque temperatus sit ae+r, ita pueros orientis animari atque formari, ex eoque ingenia, mores, animum, corpus, actionem vitae, casus cuiusque eventusque fingi.
2.97 Ex quo intellegitur plus terrarum situs quam lunae tactus ad nascendum valere. Nam quod aiunt quadringenta septuaginta milia annorum in periclitandis experiundisque pueris, quicumque essent nati, Babylonios posuisse, fallunt; si enim esset factitatum, non esset desitum; neminem autem habemus auctorem, qui id aut fieri dicat aut factum sciat. Videsne me non ea dicere, quae Carneades, sed ea, quae princeps Stoicorum Panaetius dixerit? Ego autem etiam haec requiro: omnesne, qui Cannensi pugna ceciderint, uno astro fuerint; exitus quidem omnium unus et idem fuit. Quid? qui ingenio atque animo singulares, num astro quoque uno? quod enim tempus, quo non innumerabiles nascantur? at certe similis nemo Homeri. 2.98 Et, si ad rem pertinet, quo modo caelo adfecto conpositisque sideribus quodque animal oriatur, valeat id necesse est non in hominibus solum, verum in bestiis etiam; quo quid potest dici absurdius? L. quidem Tarutius Firmanus, familiaris noster, in primis Chaldaicis rationibus eruditus, urbis etiam nostrae natalem diem repetebat ab iis Parilibus, quibus eam a Romulo conditam accepimus, Romamque, in iugo cum esset luna, natam esse dicebat nec eius fata canere dubitabat. 2.99 O vim maxumam erroris! Etiamne urbis natalis dies ad vim stellarum et lunae pertinebat? Fac in puero referre, ex qua adfectione caeli primum spiritum duxerit; num hoc in latere aut in caemento, ex quibus urbs effecta est, potuit valere? Sed quid plura? cotidie refelluntur. Quam multa ego Pompeio, quam multa Crasso, quam multa huic ipsi Caesari a Chaldaeis dicta memini, neminem eorum nisi senectute, nisi domi, nisi cum claritate esse moriturum! ut mihi permirum videatur quemquam exstare, qui etiam nunc credat iis, quorum praedicta cotidie videat re et eventis refelli.' ' None | sup>
1.6 Ah, it is objected, but many dreams are untrustworthy. Rather, perhaps, their meaning is hidden from us. But grant that some are untrustworthy, why do we declaim against those that trustworthy? The fact is the latter would be much more frequent if we went to our rest in proper condition. But when we are burdened with food and drink our dreams are troubled and confused. Observe what Socrates says in Platos Republic:When a man goes to sleep, having the thinking and reasoning portion of his soul languid and inert, but having that other portion, which has in it a certain brutishness and wild savagery, immoderately gorged with drink and food, then does that latter portion leap up and hurl itself about in sleep without check. In such a case every vision presented to the mind is so devoid of thought and reason that the sleeper dreams that he is committing incest with his mother, or that he is having unlawful commerce indiscriminately with gods and men, and frequently too, with beasts; or even that he is killing someone and staining his hands with impious bloodshed; and that he is doing many vile and hideous things recklessly and without shame.
1.6 The Stoics, on the other hand (for Zeno in his writings had, as it were, scattered certain seed which Cleanthes had fertilized somewhat), defended nearly every sort of divination. Then came Chrysippus, a man of the keenest intellect, who exhaustively discussed the whole theory of divination in two books, and, besides, wrote one book on oracles and another on dreams. And following him, his pupil, Diogenes of Babylon, published one book, Antipater two, and my friend, Posidonius, five. But Panaetius, the teacher of Posidonius, a pupil, too, of Antipater, and, even a pillar of the Stoic school, wandered off from the Stoics, and, though he dared not say that there was no efficacy in divination, yet he did say that he was in doubt. Then, since the Stoics — much against their will I grant you — permitted this famous Stoic to doubt on one point will they not grant to us Academicians the right to do the same on all other points, especially since that about which Panaetius is not clear is clearer than the light of day to the other members of the Stoic school?
1.72 But those methods of divination which are dependent on conjecture, or on deductions from events previously observed and recorded, are, as I have said before, not natural, but artificial, and include the inspection of entrails, augury, and the interpretation of dreams. These are disapproved of by the Peripatetics and defended by the Stoics. Some are based upon records and usage, as is evident from the Etruscan books on divination by means of inspection of entrails and by means of thunder and lightning, and as is also evident from the books of your augural college; while others are dependent on conjecture made suddenly and on the spur of the moment. An instance of the latter kind is that of Calchas in Homer, prophesying the number of years of the Trojan War from the number of sparrows. We find another illustration of conjectural divination in the history of Sulla in an occurrence which you witnessed. While he was offering sacrifices in front of his head-quarters in the Nolan district a snake suddenly came out from beneath the altar. The soothsayer, Gaius Postumius, begged Sulla to proceed with his march at once. Sulla did so and captured the strongly fortified camp of the Samnites which lay in front of the town of Nola.
2.89 But let us dismiss our witnesses and employ reasoning. Those men who defend the natal-day prophecies of the Chaldeans, argue in this way: In the starry belt which the Greeks call the Zodiac there is a certain force of such a nature that every part of that belt affects and changes the heavens in a different way, according to the stars that are in this or in an adjoining locality at a given time. This force is variously affected by those stars which are called planets or wandering stars. But when they have come into that sign of the Zodiac under which someone is born, or into a sign having some connexion with or accord with the natal sign, they form what is called a triangle or square. Now since, through the procession and retrogression of the stars, the great variety and change of the seasons and of temperature take place, and since the power of the sun produces such results as are before our eyes, they believe that it is not merely probable, but certain, that just as the temperature of the air is regulated by this celestial force, so also children at their birth are influenced in soul and body and by this force their minds, manners, disposition, physical condition, career in life and destinies are determined. 43
2.97 Hence it is evident that ones birth is more affected by local environment than by the condition of the moon. of course, the statement quoted by you that the Babylonians for 470, years had taken the horoscope of every child and had tested it by the results, is untrue; for if this had been their habit they would not have abandoned it. Moreover we find no writer who says that the practice exists or who knows that it ever did exist.47 You observe that I am not repeating the arguments of Carneades, but those of Panaetius, the head of the Stoic school. But now on my own initiative I put the following questions: Did all the Romans who fell at Cannae have the same horoscope? Yet all had one and the same end. Were all the men eminent for intellect and genius born under the same star? Was there ever a day when countless numbers were not born? And yet there never was another Homer. 2.98 Again: if it matters under what aspect of the sky or combination of the stars every animate being is born, then necessarily the same conditions must affect iimate beings also: can any statement be more ridiculous than that? Be that as it may, our good friend Lucius Tarutius of Firmum, who was steeped in Chaldaic lore, made a calculation, based on the assumption that our citys birthday was on the Feast of Pales (at which time tradition says it was founded by Romulus), and from that calculation Tarutius even went so far as to assert that Rome was born when the moon was in the sign of Libra and from that fact unhesitatingly prophesied her destiny. 2.99 What stupendous power delusion has! And was the citys natal day also subject to the influence of the moon and stars? Assume, if you will, that it matters in the case of a child under what arrangement of the heavenly bodies it draws its first breath, does it also follow that the stars could have had any influence over the bricks and cement of which the city was built? But why say more against a theory which every days experience refutes? I recall a multitude of prophecies which the Chaldeans made to Pompey, to Crassus and even to Caesar himself (now lately deceased), to the effect that no one of them would die except in old age, at home and in great glory. Hence it would seem very strange to me should anyone, especially at this time, believe in men whose predictions he sees disproved every day by actual results. 48' ' None |
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19. Cicero, On The Nature of The Gods, 1.25-1.42, 3.5 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Babylon • Diogenes of Babylon • Diogenes of Babylon,
Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 125; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 187, 188, 189; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 114; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 116, 117; Wynne (2019), Horace and the Gift Economy of Patronage, 156
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1.25 "So much, Lucilius, for the doctrines of your school. To show what the older systems are like, I will trace their history from the remotest of your predecessors. Thales of Miletus, who was the first person to investigate these matters, said that water was the first principle of things, but that god was the mind that moulded all things out of water — supposing that gods can exist without sensation; and why did he make mind an adjunct of water, if mind can exist by itself, devoid of body? The view of Anaximander is that the gods are not everlasting but are born and perish at long intervals of time, and that they are worlds, countless in number. But how we conceive of god save as living for ever? 1.26 Next, Anaximenes held that air is god, and that it has a beginning in time, and is immeasurable and infinite in extent, and is always in motion; just as if formless air could be god, especially seeing that it is proper to god to possess not merely some shape but the most beautiful shape; or as if anything that has had a beginning must not necessarily be mortal. Then there is Anaxagoras, the successor of Anaximenes; he was the first thinker to hold that the orderly disposition of the universe is designed and perfected by the rational power of an infinite mind. But in saying this he failed to see that there can be no such thing as sentient and continuous activity in that which is infinite, and that sensation in general can only occur when the subject itself becomes sentient by the impact of a sensation. Further, if he intended his infinite mind to be a definite living creature, it must have some inner principle of life to justify the name. But mind is itself the innermost principle. Mind therefore will have an outer integument of body. 1.27 But this Anaxagoras will not allow; yet mind naked and simple, without any material adjunct to serve as an organ of sensation, seems to elude the capacity of our understanding. Alcmaeon of Croton, who attributed divinity to the sun, moon and other heavenly bodies, and also to the soul, did not perceive that he was bestowing immortality on things that are mortal. As for Pythagoras, who believed that the entire substance of the universe is penetrated and pervaded by a soul of which our souls are fragments, he failed to notice that this severance of the souls of men from the world-soul means the dismemberment and rending asunder of god; and that when their souls are unhappy, as happens to most men, then a portion of god is unhappy; which is impossible. 1.28 Again, if the soul of man is divine, why is it not omniscient? Moreover, if the Pythagorean god is pure soul, how is he implanted in, or diffused throughout, the world? Next, Xenophanes endowed the universe with mind, and held that, as being infinite, it was god. His view of mind is as open to objection as that of the rest; but on the subject of infinity he incurs still severer criticism, for the infinite can have no sensation and no contact with anything outside. As for Parmenides, he invents a purely fanciful something resembling a crown — stephanè is his name for it —, an unbroken ring of glowing lights, encircling the sky, which he entitles god; but no one can imagine this to possess divine form, or sensation. He also has many other portentous notions; he deifies war, strife, lust and the like, things which can be destroyed by disease or sleep or forgetfulness or lapse of time; and he also deifies the stars, but this has been criticized in another philosopher and need not be dealt with now in the case of Parmenides. ' "1.29 Empedocles again among many other blunders comes to grief most disgracefully in his theology. He assigns divinity to the four substances which in his system are the constituent elements of the universe, although manifestly these substances both come into and pass out of existence, and are entirely devoid of sensation. Protagoras also, who declares he has no clear views whatever about the gods, whether they exist or do not exist, or what they are like, seems to have no notion at all of the divine nature. Then in what a maze of error is Democritus involved, who at one moment ranks as gods his roving 'images,' at another the substance that emits and radiates these images, and at another again the scientific intelligence of man! At the same time his denial of immutability and therefore of eternity, to everything whatsoever surely involves a repudiation of deity so absolute as to leave no conception of a divine be remaining! Diogenes of Apollonia makes air a god; but how can air have sensation, or divinity in any shape? " '1.30 The inconsistencies of Plato are a long story. In the Timaeus he says that it is impossible to name the father of this universe; and in the Laws he deprecates all inquiry into the nature of the deity. Again, he holds that god is entirely incorporeal (in Greek, asomatos); but divine incorporeity is inconceivable, for an incorporeal deity would necessarily be incapable of sensation, and also of practical wisdom, and of pleasure, all of which are attributes essential to our conception of deity. Yet both in the Timaeus and the Laws he says that the world, the sky, the stars, the earth and our souls are gods, in addition to those in whom we have been taught to believe; but it is obvious that these propositions are both inherently false and mutually destructive. 1.31 Xenophon also commits almost the same errors, though in fewer words; for in his memoir of the sayings of Socrates he represents Socrates as arguing that it is wrong to inquire about the form of god, but also as saying that both the sun and the soul are god, and as speaking at one moment of a single god and at another of several: utterances that involve almost the same mistakes as do those which we quoted from Plato. 1.32 Antisthenes also, in his book entitled The Natural Philosopher, says that while there are many gods of popular belief, there is one god in nature, so depriving divinity of all meaning or substance. Very similarly Speusippus, following his uncle Plato, and speaking of a certain force that governs all things and is endowed with life, does his best to root out the notion of deity from our minds altogether. 1.33 And Aristotle in the Third Book of his Philosophy has a great many confused notions, not disagreeing with the doctrines of his master Plato; at one moment he assigns divinity exclusively to the intellect, at another he says that the world is itself a god, then again he puts some other being over the world, and assigns to this being the rôle of regulating and sustaining the world-motion by means of a sort of inverse rotation; then he says that the celestial heat is god — not realizing that the heavens are a part of that world which elsewhere he himself has entitled god. But how could the divine consciousness which he assigns to the heavens persist in a state of such rapid motion? Where moreover are all the gods of accepted belief, if we count the heavens also as a god? Again, in maintaining that god is incorporeal, he robs him entirely of sensation, and also of wisdom. Moreover, how is motion possible for an incorporeal being, and how, if he is always in motion, can he enjoy tranquillity and bliss? 1.34 Nor was his fellow-pupil Xenocrates any wiser on this subject. His volumes On the Nature of the Gods give no intelligible account of the divine form; for he states that there are eight gods: five inhabiting the planets, and in a state of motion; one consisting of all the fixed stars, which are to be regarded as separate members constituting a single deity; seventh he adds the sun, and eighth the moon. But what sensation of bliss these things can enjoy it is impossible to conceive. Another member of the school of Plato, Heracleides of Pontus, filled volume after volume with childish fictions; at one moment he deems the world divine, at another the intellect; he also assigns divinity to the planets, and holds that the deity is devoid of sensation and mutable of form; and again in the same volume he reckons earth and sky as gods. 1.35 Theophrastus also is intolerably inconsistent; at one moment he assigns divine pre‑eminence to mind, at another to the heavens, and then again to the constellations and stars in the heavens. Nor is his pupil, Strato, surnamed the Natural Philosopher, worthy of attention; in his view the sole repository of divine power is nature, which contains in itself the causes of birth, growth and decay, but is entirely devoid of sensation and of form. 1.36 "Lastly, Balbus, I come to your Stoic school. Zeno\'s view is that the law of nature is divine, and that its function is to command what is right and to forbid the opposite. How he makes out this law to be alive passes our comprehension; yet we undoubtedly expect god to be a living being. In another passage however Zeno declares that the aether is god — if there is any meaning in a god without sensation, a form of deity that never presents itself to us when we offer up our prayers and supplications and make our vows. And in other books again he holds the view that a \'reason\' which pervades all nature is possessed of divine power. He likewise attributes the same powers to the stars, or at another time to the years, the months and the seasons. Again, in his interpretation of Hesiod\'s Theogony (or Origin of the Gods) he does away with the customary and received ideas of the gods altogether, for he does not reckon either Jupiter, Juno or Vesta as gods, or any being that bears a personal name, but teaches that these names have been assigned allegorically to dumb and lifeless things. ' "1.37 Zeno's pupil Aristo holds equally mistaken views. He thinks that the form of the deity cannot be comprehended, and he denies the gods sensation, and in fact is uncertain whether god is a living being at all. Cleanthes, who attended Zeno's lectures at the same time as the last-named, at one moment says that the world itself is god, at another gives this name to the mind and soul of the universe, and at another decides that the most unquestionable deity is that remote all‑surrounding fiery atmosphere called the aether, which encircles and embraces the universe on its outer side at an exceedingly lofty altitude; while in the books that he wrote to combat hedonism he babbles like one demented, now imagining gods of some definite shape and form, now assigning full divinity to the stars, now pronouncing that nothing is more divine than reason. The result is that the god whom we apprehend by our intelligence, and desire to make to correspond with a mental concept as a seal tallies with its impression, has utterly and entirely vanished. " '1.38 Persaeus, another pupil of Zeno, says that men have deified those persons who have made some discovery of special utility for civilization, and that useful and health-giving things have themselves been called by divine names; he did not even say that they were discoveries of the gods, but speaks of them as actually divine. But what could be more ridiculous than to award divine honours to things mean and ugly, or to give the rank of gods to men now dead and gone, whose worship could only take the form of lamentation? 1.39 Chrysippus, who is deemed to be the most skilful interpreter of the Stoic dreams, musters an enormous mob of unknown gods — so utterly unknown that even imagination cannot guess at their form and nature, although our mind appears capable of visualizing anything; for he says that divine power resides in reason, and in the soul and mind of the universe; he calls the world itself a god, and also the all‑pervading world-soul, and again the guiding principle of that soul, which operates in the intellect and reason, and the common and all‑embracing nature of things; beside this, the fire that I previously termed aether; and also the power of Fate, and the Necessity that governs future events; and also all fluid and soluble substances, such as water, earth, air, the sun, moon and stars, and the all‑embracing unity of things; and even those human beings who have attained immortality. 1.40 He also argues that the god whom men call Jupiter is the aether, and that Neptune is the air which permeates the sea, and the goddess called Ceres the earth; and he deals in the same way with the whole series of the names of the other gods. He also identifies Jupiter with the mighty Law, everlasting and eternal, which is our guide of life and instructress in duty, and which he entitles Necessity or Fate, and the Everlasting Truth of future events; none of which conceptions is of such a nature as to be deemed to possess divinity. 1.41 This is what is contained in his Nature of the Gods, Book I. In Book II he aims at reconciling the myths of Orpheus, Musaeus, Hesiod and Homer with his own theology as enunciated in Book I, and so makes out that even the earliest poets of antiquity, who had no notion of these doctrines, were really Stoics. In this he is followed by Diogenes of Babylon, who in his book entitled Minerva rationalizes the myth of the birth of the virgin goddess from Jove by explaining it as an allegory of the processes of nature. 1.42 "I have given a rough account of what are more like the dreams of madmen than the considered opinions of philosophers. For they are little less absurd than the outpourings of the poets, harmful as these have been owing to the mere charm of their style. The poets have represented the gods as inflamed by anger and maddened by lust, and have displayed to our gaze their wars and battles, their fights and wounds, their hatreds, enmities and quarrels, their births and deaths, their complaints and lamentations, the utter and unbridled licence of their passions, their adulteries and imprisonments, their unions with human beings and the birth of mortal progeny from an immortal parent.
3.5 "Very well," rejoined Cotta, "let us then proceed as the argument itself may lead us. But before we come to the subject, let me say a few words about myself. I am considerably influenced by your authority, Balbus, and by the plea that you put forward at the conclusion of your discourse, when you exhorted me to remember that I am both a Cotta and a pontife. This no doubt meant that I ought to uphold the beliefs about the immortal gods which have come down to us from our ancestors, and the rites and ceremonies and duties of religion. For my part I always shall uphold them and always have done so, and no eloquence of anybody, learned or unlearned, shall ever dislodge me from the belief as to the worship of the immortal gods which I have inherited from our forefathers. But on any question of el I am guided by the high pontifes, Titus Coruncanius, Publius Scipio and Publius Scaevola, not by Zeno or Cleanthes or Chrysippus; and I have Gaius Laelius, who was both an augur and a philosopher, to whose discourse upon religion, in his famous oration, I would rather listen than to any leader of the Stoics. The religion of the Roman people comprises ritual, auspices, and the third additional division consisting of all such prophetic warnings as the interpreters of the Sybil or the soothsayers have derived from portents and prodigies. While, I have always thought that none of these departments of religion was to be despised, and I have held the conviction that Romulus by his auspices and Numa by his establishment of our ritual laid the foundations of our state, which assuredly could never have been as great as it is had not the fullest measure of divine favour been obtained for it. '' None |
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20. Hebrew Bible, Daniel, 6.11, 6.14, 6.17, 7.18, 7.22, 7.27, 11.36-11.38 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Babylon • Babylon, and the four kingdoms • Babylon, in Qumran texts • Babylon/Babylonia/Babylonian
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 60; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 140; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 458; Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 32, 33, 34, 35, 119, 120, 135, 182, 187, 299; Levison (2023), The Greek Life of Adam and Eve. 938; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 181; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 136; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 38; Van Nuffelen (2012), Orosius and the Rhetoric of History, 48
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6.11 וְדָנִיֵּאל כְּדִי יְדַע דִּי־רְשִׁים כְּתָבָא עַל לְבַיְתֵהּ וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ נֶגֶד יְרוּשְׁלֶם וְזִמְנִין תְּלָתָה בְיוֹמָא הוּא בָּרֵךְ עַל־בִּרְכוֹהִי וּמְצַלֵּא וּמוֹדֵא קֳדָם אֱלָהֵהּ כָּל־קֳבֵל דִּי־הֲוָא עָבֵד מִן־קַדְמַת דְּנָה׃
6.14 בֵּאדַיִן עֲנוֹ וְאָמְרִין קֳדָם מַלְכָּא דִּי דָנִיֵּאל דִּי מִן־בְּנֵי גָלוּתָא דִּי יְהוּד לָא־שָׂם עליך עֲלָךְ מַלְכָּא טְעֵם וְעַל־אֱסָרָא דִּי רְשַׁמְתָּ וְזִמְנִין תְּלָתָה בְּיוֹמָא בָּעֵא בָּעוּתֵהּ׃
6.17 בֵּאדַיִן מַלְכָּא אֲמַר וְהַיְתִיו לְדָנִיֵּאל וּרְמוֹ לְגֻבָּא דִּי אַרְיָוָתָא עָנֵה מַלְכָּא וְאָמַר לְדָנִיֵּאל אֱלָהָךְ דִּי אנתה אַנְתְּ פָּלַח־לֵהּ בִּתְדִירָא הוּא יְשֵׁיזְבִנָּךְ׃
7.18 וִיקַבְּלוּן מַלְכוּתָא קַדִּישֵׁי עֶלְיוֹנִין וְיַחְסְנוּן מַלְכוּתָא עַד־עָלְמָא וְעַד עָלַם עָלְמַיָּא׃
7.22 עַד דִּי־אֲתָה עַתִּיק יוֹמַיָּא וְדִינָא יְהִב לְקַדִּישֵׁי עֶלְיוֹנִין וְזִמְנָא מְטָה וּמַלְכוּתָא הֶחֱסִנוּ קַדִּישִׁין׃
7.27 וּמַלְכוּתָה וְשָׁלְטָנָא וּרְבוּתָא דִּי מַלְכְוָת תְּחוֹת כָּל־שְׁמַיָּא יְהִיבַת לְעַם קַדִּישֵׁי עֶלְיוֹנִין מַלְכוּתֵהּ מַלְכוּת עָלַם וְכֹל שָׁלְטָנַיָּא לֵהּ יִפְלְחוּן וְיִשְׁתַּמְּעוּן׃
11.36 וְעָשָׂה כִרְצוֹנוֹ הַמֶּלֶךְ וְיִתְרוֹמֵם וְיִתְגַּדֵּל עַל־כָּל־אֵל וְעַל אֵל אֵלִים יְדַבֵּר נִפְלָאוֹת וְהִצְלִיחַ עַד־כָּלָה זַעַם כִּי נֶחֱרָצָה נֶעֱשָׂתָה׃ 11.37 וְעַל־אֱלֹהֵי אֲבֹתָיו לֹא יָבִין וְעַל־חֶמְדַּת נָשִׁים וְעַל־כָּל־אֱלוֹהַּ לֹא יָבִין כִּי עַל־כֹּל יִתְגַּדָּל׃ 11.38 וְלֶאֱלֹהַּ מָעֻזִּים עַל־כַּנּוֹ יְכַבֵּד וְלֶאֱלוֹהַּ אֲשֶׁר לֹא־יְדָעֻהוּ אֲבֹתָיו יְכַבֵּד בְּזָהָב וּבְכֶסֶף וּבְאֶבֶן יְקָרָה וּבַחֲמֻדוֹת׃' ' None | sup>
6.11 And when Daniel knew that the writing was signed, he went into his house—now his windows were open in his upper chamber toward Jerusalem—and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.
6.14 Then answered they and said before the king: ‘That Daniel, who is of the children of the captivity of Judah, regardeth not thee, O king, nor the interdict that thou hast signed, but maketh his petition three times a day.’
6.17 Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spoke and said unto Daniel: ‘Thy God whom thou servest continually, He will deliver thee.’
7.18 But the saints of the Most High shall receive the kingdom, and possess the kingdom for ever, even for ever and ever.’
7.22 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.
7.27 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.’
11.36 And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak strange things against the God of gods; and he shall prosper till the indignation be accomplished; for that which is determined shall be done. 11.37 Neither shall he regard the gods of his fathers; and neither the desire of women, nor any god, shall he regard; for he shall magnify himself above all. 11.38 But in his place shall he honour the god of strongholds; and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and costly things. .' ' None |
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21. Septuagint, 1 Maccabees, 1.16 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Babylon • Babylon (Mesopotamia/Iraq)
Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 107; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 103
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1.16 When Antiochus saw that his kingdom was established, he determined to become king of the land of Egypt, that he might reign over both kingdoms.'' None |
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22. Septuagint, Ecclesiasticus (Siracides), 45.12 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Babylon • Babylon (Mesopotamia/Iraq)
Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 37; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 95
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45.12 with a gold crown upon his turban,inscribed like a signet with "Holiness," a distinction to be prized, the work of an expert,the delight of the eyes, richly adorned.'' None |
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23. Anon., Sibylline Oracles, 3.350-3.380, 3.388-3.410, 3.762-3.785, 3.795-3.808, 4.145, 5.143, 5.159, 5.194, 5.241-5.243, 5.245-5.247, 5.261, 5.263, 5.266, 5.285, 5.388-5.389, 5.391, 5.407, 5.413-5.417, 5.423, 5.434 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • Babylon • Babylon, and the four kingdoms • Babylon, in the Sibylline Oracles
Found in books: Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 291, 294, 295, 298, 299; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1759; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 195; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 195; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 194, 195, 196, 197, 200, 210; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 136, 199
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3.350 350 In the great God's pure laws, when he shall lift" '3.351 Thy wearied knee upright unto the light. 3.352 And then will God from heaven send a king 3.353 To judge each man in blood and light of fire. 3.354 There is a royal tribe, the race of which 3.355 355 Shall be unfailing; and as times revolve 3.356 This race shall bear rule and begin to build' "3.357 God's temple new. And all the Persian king" '3.358 Shall aid with bronze and gold and well-wrought iron. 3.359 For God himself will give the holy dream 3.360 360 By night. And then the temple shall again 3.361 Be, as it was before. . . . 3.362 Now when my soul had rest from inspired song, 3.363 And I prayed the great Father for a rest 3.364 From constraint; even in my heart again 3.365 365 Was set a message of the mighty God 3.366 And he bade me proclaim through all the earth 3.367 And plant in royal minds things yet to be. 3.368 And in my mind God put this first to say 3.369 How many lamentable suffering 3.370 370 The Immortal purposed upon Babylon 3.371 Because she his great temple had destroyed. 3.372 Alas, alas for thee! O Babylon, 3.373 And for the offspring of the Assyrian men! 3.374 Through all the earth the rush of sinful men 3.375 375 Shall some time come, and shout of mortal men 3.376 And stroke of the great God, who inspires songs, 3.377 Shall ruin every land. For high in air to thee 3.378 O Babylon, shall it come from above, 3.379 And out of heaven from holy ones to thee 3.380 380 Shall it come down, and the soul in thy children
3.388 And dreadful, to thy homes, which thou didst hope 3.389 Might never fall on thee. For through thy midst 3.390 390 A sword shall pass, and scattering and death 3.391 And famine shall prevail until of king 3.392 The seventh generation, and then cease. 3.393 Alas for thee, O land of Gog and Magog 3.394 In the midst of the rivers of Ethiopia! 3.395 395 What pouring out of blood shalt thou receive, 3.396 And house of judgment among men be called, 3.397 And thy land of much dew shall drink black blood! 3.398 Alas for thee, O Libya, and alas, 3.399 Both sea and land! O daughters of the west, 3.400 400 So shall ye come unto a bitter day. 3.401 And ye shall come pursued by grievous strife, 3.402 Dreadful and grievous; there shall be again 3.403 A dreadful judgment, and ye all shall come 3.404 By force unto destruction, for ye tore 3.405 405 In pieces the great house of the Immortal, 3.406 And with iron teeth ye chewed it dreadfully. 3.407 Therefore shalt thou then look upon thy land 3.408 Full of the dead, some of them fallen by war 3.409 And by the demon of all violence, 3.410 410 Famine and plague, and some by barbarous foes.
3.762 And worshiped idols made with hands, which thing 3.763 Mortals themselves will cast down and for shame 3.764 Conceal in clefts of rocks, when a young king, 3.765 765 The seventh of Egypt, shall rule his own land, 3.766 Reckoned from the dominion of the Greeks, 3.767 Which countless Macedonian men shall rule; 3.768 And there shall come from Asia a great king, 3.769 fiery eagle, who with foot and horse 3.770 770 Shall cover all the land, cut up all things, 3.771 And fill all things with evils; he will cast 3.772 The Egyptian kingdom down; and taking off 3.773 All its possessions carry them away 3.774 Over the spacious surface of the sea. 3.775 775 And then shall they before, the mighty God, 3.776 The King immortal, bend the fair white knee 3.777 On the much-nourishing earth; and all the work 3.778 Made with hands shall fall by a flame of fire. 3.779 And then will God bestow great joy on men; 3.780 780 For land and trees and countless flocks of sheep 3.781 Their genuine fruit to men shall offer–wine, 3.782 And the sweet honey, and white milk, and wheat, 3.783 Which is for mortals of all things the best. 3.784 But thou, O mortal full of various wiles,
3.795 795 The cause of the wrath of the mighty God, 3.796 When on all mortals there shall come the height 3.797 of pestilence and conquered they shall meet 3.798 A fearful judgment, and king shall seize king 3.799 And wrest his land away, and nations bring 3.800 800 Ruin on nations and lords plunder tribes, 3.801 And chiefs all flee into another land, 3.802 And the land change its men, and foreign rule 3.803 Ravage all Hellas and drain the rich land. 3.804 of its wealth, and to strife among themselve 3.805 805 Because of gold and silver they shall come– 3.806 The love of gain an evil shepherde 3.807 Will be for cities–in a foreign land. 3.808 And they shall all be without burial,
5.143 He shall come, wishing to destroy the city
5.159 Shall to the isles beam brightly. Pergamos,
5.194 From Babylon shall flee the fearful lord
5.194 Snatching men from the earth. Eridanu
5.241 In Hades the Tartarean lawless land. 5.242 And now again, O Egypt, I bewail 5.243 Thy blind delusion; Memphis, first in toils,
5.245 245 The pyramids shall speak a ruthless sound. 5.246 O Python, who wast justly called of old 5.247 The double city, be for ages silent,
5.261 Which thou aforetime with a shameless soul
5.263 A mourning on account of lawless deeds.
5.266 Shall swarthy Indians occupy Teucheira.
5.285 285 Virgo then rising, and about his front
5.388 For Trallis much beloved; alas, alas, 5.389 Laodicea, city beautiful;
5.391 And ruined, and be also changed to dust.
5.407 And blazing thunderbolts men of ill-will,
5.413 And she herself shall perish even more. 5.414 And foolish Cyme with her inspired stream 5.415 415 Cast down by hands of godless men unjust 5.416 And lawless, shall to heaven not so much 5.417 As a word utter; but she shall remain
5.423 Reduced to ashes, by Eridanu' "
5.434 God's wrath and foresight utterly destroy." " None |
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24. Diodorus Siculus, Historical Library, 2.7.2, 2.9, 17.108 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Babylon • Harpalus (governor of Babylon)
Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 365; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 138; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 138; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 122
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2.7.2 \xa0Consequently, since the city lay on a plain along the Euphrates, the mound was visible for a distance of many stades, like an acropolis; and this mound stands, they say, even to this day, though Ninus was razed to the ground by the Medes when they destroyed the empire of the Assyrians. Semiramis, whose nature made her eager for great exploits and ambitious to surpass the fame of her predecessor on the throne, set her mind upon founding a city in Babylonia, and after securing the architects of all the world and skilled artisans and making all the other necessary preparations, she gathered together from her entire kingdom two million men to complete the work.
2.9 1. \xa0After this Semiramis picked out the lowest spot in Babylonia and built a square reservoir, which was three hundred stades long on each side; it was constructed of baked brick and bitumen, and had a depth of thirty-five feet.,2. \xa0Then, diverting the river into it, she built an underground passage-way from one palace to the other; and making it of burned brick, she coated the vaulted chambers on both sides with hot bitumen until she had made the thickness of this coating four cubits. The side walls of the passage-way were twenty bricks thick and twelve feet high, exclusive of the barrel-vault, and the width of the passage-way was fifteen feet.,3. \xa0And after this construction had been finished in only seven days she let the river back again into its old channel, and so, since the stream flowed above the passage-way, Semiramis was able to go across from one palace to the other without passing over the river. At each end of the passage-way she also set bronze gates which stood until the time of the Persian rule.,4. \xa0After this she built in the centre of the city a temple of Zeus whom, as we have said, the Babylonians call Belus. Now since with regard to this temple the historians are at variance, and since time has caused the structure to fall into ruins, it is impossible to give the exact facts concerning it. But all agree that it was exceedingly high, and that in it the Chaldaeans made their observations of the stars, whose risings and settings could be accurately observed by reason of the height of the structure.,5. \xa0Now the entire building was ingeniously constructed at great expense of bitumen and brick, and at the top of the ascent Semiramis set up three statues of hammered gold, of Zeus, Hera, and Rhea. of these statues that of Zeus represented him erect and striding forward, and, being forty feet high, weighed a\xa0thousand Babylonian talents; that of Rhea showed her seated on a golden throne and was of the same weight as that of Zeus; and at her knees stood two lions, while near by were huge serpents of silver, each one weighing thirty talents.,6. \xa0The statue of Hera was also standing, weighing eight hundred talents, and in her right hand she held a snake by the head and in her left a sceptre studded with precious stones.,7. \xa0A\xa0table for all three statues, made of hammered gold, stood before them, forty feet long, fifteen wide, and weighing five hundred talents. Upon it rested two drinking-cups, weighing thirty talents.,8. \xa0And there were censers as well, also two in number but weighing each three hundred talents, and also three gold mixing bowls, of which the one belonging to Zeus weighed twelve hundred Babylonian talents and the other two six hundred each.,9. \xa0But all these were later carried off as spoil by the kings of the Persians, while as for the palaces and the other buildings, time has either entirely effaced them or left them in ruins; and in fact of Babylon itself but a small part is inhabited at this time, and most of the area within its walls is given over to agriculture.' ' None |
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25. Philo of Alexandria, On The Life of Moses, 1.277, 1.294-1.299 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Babylon • Babylon, the whore • Babylon/Babylonians
Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 154; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 55; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 3
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1.277 And he when he beheld it said: "Do thou, O king, build here seven altars, and offer upon every one of them a bullock and a ram. And I will turn aside and inquire of God what I am to say." So, having gone forth, immediately he became inspired, the prophetic spirit having entered into him, which drove all his artificial system of divination and cunning out of his soul; for it was not possible that holy inspiration should dwell in the same abode with magic. Then, returning back to the king, and beholding the sacrifices and the altars flaming, he became like the interpreter of some other being who was prompting his words,
1.294 And Balaam replied: "All that I have hitherto uttered have been oracles and words of God; but what I am going to say are merely the suggestions of my own mind: and taking him by the right hand, he, while they two were alone, gave him advice, by the adoption of which he might, as far as possible, guard against the power of his enemies, accusing himself of the most enormous crimes. For why, some one may perhaps say, do you thus retire into solitude and give counsel suggesting things contrary to the oracles of God, unless indeed that your counsels are more powerful than his decrees?" 1.295 Come, then, let us examine into his fine recommendations, and see how cunningly they were contrived with reference to the most certain defeat of those who had hitherto always been able to conquer. As he knew that the only way by which the Hebrews could be subdued was by leading them to violate the law, he endeavoured to seduce them by means of debauchery and intemperance, that mighty evil, to the still greater crime of impiety, putting pleasure before them as a bait; 1.296 for, said he, "O king! the women of the country surpass all other women in beauty, and there are no means by which a man is more easily subdued than by the beauty of a woman; therefore, if you enjoin the most beautiful of them to grant their favours to them and to prostitute themselves to them, they will allure and overcome the youth of your enemies. 1.297 But you must warn them not to surrender their beauty to those who desire them with too great facility and too speedily, for resistance and coyness will stimulate the passions and excite them more, and will kindle a more impetuous desire; and so, being wholly subdued by their appetites, they will endure to do and to suffer anything. 1.298 "And let any damsel who is thus prepared for the sport resist, and say, wantonly, to a lover who is thus influenced, "It is not fitting for you to enjoy my society till you have first abandoned your native habits, and have changed, and learnt to honour the same practices that I do. And I must have a conspicuous proof of your real change, which I can only have by your consenting to join me in the same sacrifices and libations which I use, and which we may then offer together at the same images and statues, and other erections in honour of my gods. 1.299 And the lover being, as it were, taken in the net of her manifold and multiform snares, not being able to resist her beauty and seductive conversation, will become wholly subdued in his reason, and, like a miserable man, will obey all the commands which she lays upon him, and will en enrolled as the salve of passion."'' None |
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26. Philo of Alexandria, That God Is Unchangeable, 35 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Diogenes of Babylon
Found in books: Graver (2007), Stoicism and Emotion, 225; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 147
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35 for some bodies he has endowed with habit, others with nature, others with soul, and some with rational soul; for instance, he has bound stones and beams, which are torn from their kindred materials, with the most powerful bond of habit; and this habit is the inclination of the spirit to return to itself; for it begins at the middle and proceeds onwards towards the extremities, and then when it has touched the extreme boundary, it turns back again, until it has again arrived at the same place from which it originally started. '' None |
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27. Josephus Flavius, Jewish Antiquities, 1.152, 1.214, 4.126-4.130, 9.278 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Babylon • Babylon and Babylonians • Babylon, the whore • Babylon/Babylonia/Babylonian • Babylon/Babylonians
Found in books: Gera (2014), Judith, 124, 205, 214; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 174; Levison (2023), The Greek Life of Adam and Eve. 183; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 3; Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 53
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1.152 Θέρρου δὲ μισήσαντος τὴν Χαλδαίαν διὰ τὸ ̓Αράνου πένθος μετοικίζονται πάντες εἰς Χαρρὰν τῆς Μεσοποταμίας, ὅπου καὶ Θέρρον τελευτήσαντα θάπτουσιν ἔτη βιώσαντα πέντε καὶ διακόσια: συνετέμνετο γὰρ ἤδη τοῖς ἀνθρώποις τὸ ζῆν καὶ βραχύτερον ἐγίνετο μέχρι τῆς Μωυσέος γενέσεως, μεθ' ὃν ὅρος ἦν τοῦ ζῆν ἑκατὸν ἔτη πρὸς τοῖς εἴκοσι τοσαῦθ' ὁρίσαντος τοῦ θεοῦ, ὅσα καὶ Μωυσεῖ συνέβη βιῶναι." "
1.214 τίκτεται δὲ παῖς ἑκατέρων τῷ ὑστάτῳ ἔτει, ὃν εὐθὺς μετ' ὀγδόην ἡμέραν περιτέμνουσι, κἀξ ἐκείνου μετὰ τοσαύτας ἔθος ἔχουσιν οἱ ̓Ιουδαῖοι ποιεῖσθαι τὰς περιτομάς, ̓́Αραβες δὲ μετὰ ἔτος τρισκαιδέκατον: ̓Ισμαῆλος γὰρ ὁ κτίστης αὐτῶν τοῦ ἔθνους ̔Αβράμῳ γενόμενος ἐκ τῆς παλλακῆς ἐν τούτῳ περιτέμνεται τῷ χρόνῳ: περὶ οὗ τὸν πάντα λόγον ἐκθήσομαι μετὰ πολλῆς ἀκριβείας." 4.126 Βάλακος δὲ ἀγανακτήσας ἐπὶ τῷ μὴ καταράτους γενέσθαι τοὺς ̓Ισραηλίτας ἀποπέμπει τὸν Βάλαμον μηδεμιᾶς τιμῆς ἀξιώσας: ὁ δὲ ἀπιὼν ἤδη κἀπὶ τῷ περαιοῦν τὸν Εὐφράτην γενόμενος τόν τε Βάλακον μεταπεμψάμενος καὶ τοὺς ἄρχοντας τῶν Μαδιηνιτῶν' "4.127 “Βάλακε, φησί, καὶ Μαδιηνιτῶν οἱ παρόντες, χρὴ γὰρ καὶ παρὰ βούλησιν τοῦ θεοῦ χαρίσασθαι ὑμῖν, τὸ μὲν ̔Εβραίων γένος οὐκ ἂν ὄλεθρος παντελὴς καταλάβοι οὔτ' ἐν πολέμῳ οὔτ' ἐν λοιμῷ καὶ σπάνει τῶν ἀπὸ γῆς καρπῶν, οὔτ' ἄλλη τις αἰτία παράλογος διαφθείρειεν." "4.128 πρόνοια γάρ ἐστιν αὐτῶν τῷ θεῷ σώζειν ἀπὸ παντὸς κακοῦ καὶ μηδὲν ἐπ' αὐτοὺς ἐᾶσαι τοιοῦτον πάθος ἐλθεῖν, ὑφ' οὗ κἂν ἀπόλοιντο πάντες: συμπέσοι δ' αὐτοῖς ὀλίγα τε καὶ πρὸς ὀλίγον, ὑφ' ὧν ταπεινοῦσθαι δοκοῦντες εἶτ' ἀνθήσουσιν ἐπὶ φόβῳ τῶν ἐπαγαγόντων αὐτοῖς τὰς βλάβας." "4.129 ὑμεῖς δ' εἰ νίκην τινὰ πρὸς βραχὺν καιρὸν κατ' αὐτῶν κερδᾶναι ποθεῖτε, τύχοιτ' ἂν αὐτῆς ταῦτα ποιήσαντες: τῶν θυγατέρων τὰς μάλιστα εὐπρεπεῖς καὶ βιάσασθαι καὶ νικῆσαι τὴν τῶν ὁρώντων σωφροσύνην ἱκανὰς διὰ τὸ κάλλος ἀσκήσαντες τὴν εὐμορφίαν αὐτῶν ἐπὶ τὸ μᾶλλον εὐπρεπὲς πέμψατε πλησίον ἐσομένας τοῦ ἐκείνων στρατοπέδου, καὶ δεομένοις συνεῖναι τοῖς νεανίαις αὐτῶν προστάξατε." " None | sup>
1.152 Now Terah hating Chaldea, on account of his mourning for Haran, they all removed to Haran of Mesopotamia, where Terah died, and was buried, when he had lived to be two hundred and five years old; for the life of man was already, by degrees, diminished, and became shorter than before, till the birth of Moses; after whom the term of human life was one hundred and twenty years, God determining it to the length that Moses happened to live.
1.214 o that this son was born to them both in the last year of each of those decimal numbers. And they circumcised him upon the eighth day and from that time the Jews continue the custom of circumcising their sons within that number of days. But as for the Arabians, they circumcise after the thirteenth year, because Ismael, the founder of their nation, who was born to Abraham of the concubine, was circumcised at that age; concerning whom I will presently give a particular account, with great exactness.
4.126 6. But Balak being very angry that the Israelites were not cursed, sent away Balaam without thinking him worthy of any honor. Whereupon, when he was just upon his journey, in order to pass the Euphrates, he sent for Balak, and for the princes of the Midianites, 4.127 and spake thus to them:—“O Balak, and you Midianites that are here present, (for I am obliged even without the will of God to gratify you,) it is true no entire destruction can seize upon the nation of the Hebrews, neither by war, nor by plague, nor by scarcity of the fruits of the earth, nor can any other unexpected accident be their entire ruin; 4.128 for the providence of God is concerned to preserve them from such a misfortune; nor will it permit any such calamity to come upon them whereby they may all perish; but some small misfortunes, and those for a short time, whereby they may appear to be brought low, may still befall them; but after that they will flourish again, to the terror of those that brought those mischiefs upon them. 4.129 So that if you have a mind to gain a victory over them for a short space of time, you will obtain it by following my directions:—Do you therefore set out the handsomest of such of your daughters as are most eminent for beauty, and proper to force and conquer the modesty of those that behold them, and these decked and trimmed to the highest degree you are able. Then do you send them to be near the Israelites’ camp, and give them in charge, that when the young men of the Hebrews desire their company, they allow it them;' ' None |
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28. New Testament, 1 Peter, 5.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Babylon • Babylon (babel)
Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1759; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 199; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 211, 213
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5.13 Ἀσπάζεται ὑμᾶς ἡ ἐν Βαβυλῶνι συνεκλεκτὴ καὶ Μάρκος ὁ υἱός μου.'' None | sup>
5.13 She who is in Babylon, elect together with you, greets you; and so does Mark, my son. '' None |
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29. New Testament, Acts, 7.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Babylon and Babylonians • Ps.-Eupolemus, Abraham in three stages Babylon, Phoenicia, Egypt
Found in books: Gera (2014), Judith, 205; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 130
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7.2 ὁ δὲ ἔφη Ἄνδρες ἀδελφοὶ καὶ πατέρες, ἀκούσατε. Ὁ θεὸς τῆς δόξης ὤφθη τῷ πατρὶ ἡμῶν Ἀβραὰμ ὄντι ἐν τῇ Μεσοποταμίᾳ πρὶν ἢ κατοικῆσαι αὐτὸν ἐν Χαρράν,'' None | sup>
7.2 He said, "Brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he lived in Haran, '' None |
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30. New Testament, Apocalypse, 1.3, 1.9-1.11, 1.19, 2.14, 2.20-2.23, 2.26, 3.20-3.21, 4.1, 6.9-6.10, 6.15, 11.2-11.3, 11.7, 11.15-11.18, 12.5-12.6, 12.9, 12.12, 12.14, 12.16-12.17, 13.1, 13.3, 13.5-13.6, 13.8, 13.14-13.17, 14.3-14.4, 14.8, 15.3-15.4, 16.9, 16.11, 17.1-17.9, 17.15-17.18, 18.2-18.4, 18.6-18.23, 19.2-19.3, 19.7-19.9, 19.20-19.21, 20.2, 20.4, 20.6, 20.10, 20.12, 20.15, 21.2, 22.7, 22.9 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Babylon • Babylon / Babylonia, • Babylon, Babylonia • Babylon, Rome • Babylon, destruction of • Babylon, judgement of • Babylon, sins of • Babylon, symbolism of • Babylon, the whore • Babylon, whore of Babylon • Babylon, wine of • Babylon/Babylonia/Babylonian
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 138, 139, 140; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1759; Huttner (2013), Early Christianity in the Lycus Valley, 152, 178; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 433; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 34, 36, 44, 49, 52, 54, 55, 58, 59, 60, 62, 63, 68, 70, 115, 116, 117, 118, 119, 121; Levison (2023), The Greek Life of Adam and Eve. 761, 966; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 46, 47, 51, 52, 53, 57, 58; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 3, 4, 154, 155, 158, 161, 163, 197, 199, 200, 201, 202, 203, 204, 208, 209, 213, 214; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 294; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 57, 58, 67, 68; Stuckenbruck (2007), 1 Enoch 91-108, 268, 312; Van Nuffelen (2012), Orosius and the Rhetoric of History, 49
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1.3 μακάριος ὁ ἀναγινώσκων καὶ οἱ ἀκούοντες τοὺς λόγους τῆς προφητείας καὶ τηροῦντες τὰ ἐν αὐτῇ γεγραμμένα, ὁ γὰρ καιρὸς ἐγγύς.
1.9 Ἐγὼ Ἰωάνης, ὁ ἀδελφὸς ὑμῶν καὶ συγκοινωνὸς ἐν τῇ θλίψει καὶ βασιλείᾳ καὶ ὑπομονῇ ἐν Ἰησοῦ, ἐγενόμην ἐν τῇ νήσῳ τῇ καλουμένῃ Πάτμῳ διὰ τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν Ἰησοῦ. 1.10 ἐγενόμην ἐν πνεύματι ἐν τῇ κυριακῇ ἡμέρᾳ, καὶ ἤκουσα ὀπίσω μου φωνὴν μεγάλην ὡς σάλπιγγος 1.11 λεγούσης Ὃ βλέπεις γράψον εἰς βιβλίον καὶ πέμψον ταῖς ἑπτὰ ἐκκλησίαις, εἰς Ἔφεσον καὶ εἰς Σμύρναν καὶ εἰς Πέργαμον καὶ εἰς Θυάτειρα καὶ εἰς Σάρδεις καὶ εἰς Φιλαδελφίαν καὶ εἰς Λαοδικίαν.
1.19 γράψον οὖν ἃ εἶδες καὶ ἃ εἰσὶν καὶἃ μέλλει γίνεσθαι μετὰ ταῦτα.
2.14 ἀλλὰ ἔχω κατὰ σοῦ ὀλίγα, ὅτι ἔχεις ἐκεῖ κρατοῦντας τὴν διδαχὴνΒαλαάμ,ὃς ἐδίδασκεν τῷ Βαλὰκ βαλεῖν σκάνδαλον ἐνώπιοντῶν υἱῶν Ἰσραήλ, φαγεῖν εἰδωλόθυτα καὶ πορνεῦσαι·
2.20 ἀλλὰ ἔχω κατὰ σοῦ ὅτι ἀφεῖς τὴν γυναῖκα Ἰεζάβελ, ἡ λέγουσα ἑαυτὴν προφῆτιν, καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλουςπορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα. 2.21 καὶ ἔδωκα αὐτῇ χρόνον ἵνα μετανοήσῃ, καὶ οὐ θέλει μετανοῆσαι ἐκ τῆς πορνείας αὐτῆς. ἰδοὺ βάλλω αὐτὴν εἰς κλίνην, 2.22 καὶ τοὺς μοιχεύοντας μετʼ αὐτῆς εἰς θλίψιν μεγάλην, ἐὰν μὴ μετανοήσουσιν ἐκ τῶν ἔργων αὐτῆς· 2.23 καὶ τὰ τέκνα αὐτῆς ἀποκτενῶ ἐν θανάτῳ· καὶ γνώσονται πᾶσαι αἱ ἐκκλησίαι ὅτι ἐγώ εἰμι ὁἐραυνῶν νεφροὺς καὶ καρδίας,καὶδώσωὑμῖνἑκάστῳ κατὰ τὰ ἔργαὑμῶν.
2.26 Καὶ ὁ νικῶν καὶ ὁ τηρῶν ἄχρι τέλους τὰ ἔργα μου,δώσω αὐτῷἐξουσίαν ἐπὶτῶν ἐθνῶν,
3.20 Ἰδοὺ ἕστηκα ἐπὶ τὴν θύραν καὶ κρούω· ἐάν τις ἀκούσῃ τῆς φωνῆς μου καὶ ἀνοίξῃ τὴν θύραν, εἰσελεύσομαι πρὸς αὐτὸν καὶ δειπνήσω μετʼ αὐτοῦ καὶ αὐτὸς μετʼ ἐμοῦ. 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.
4.1 Μετὰ ταῦτα εἶδον, καὶ ἰδοὺ θύρα ἠνεῳγμένη ἐν τῷ οὐρανῷ, καὶ ἡ φωνὴ ἡ πρώτη ἣν ἤκουσα ὡςσάλπιγγοςλαλούσης μετʼ ἐμοῦ, λέγωνἈνάβαὧδε, καὶ δείξω σοιἃ δεῖ γενέσθαι.
6.9 Καὶ ὅτε ἤνοιξεν τὴν πέμπτην σφραγῖδα, εἶδον ὑποκάτω τοῦ θυσιαστηρίου τὰς ψυχὰς τῶν ἐσφαγμένων διὰ τὸν λόγον τοῦ θεοῦ καὶ διὰ τὴν μαρτυρίαν ἣν εἶχον. 6.10 καὶ ἔκραξαν φωνῇ μεγάλῃ λέγοντεςἝως πότε, ὁ δεσπότηςὁ ἅγιος καὶ ἀληθινός, οὐκρίνειςκαὶἐκδικεῖς τὸ αἷμαἡμῶν ἐκτῶν κατοικούντων ἐπὶ τῆς γῆς;
6.15 καὶ οἱ βασιλεῖς τῆς γῆς καὶ οἱ μεγιστᾶνεςκαὶ οἱ χιλίαρχοι καὶ οἱ πλούσιοι καὶ οἱ ἰσχυροὶ καὶ πᾶς δοῦλος καὶ ἐλεύθεροςἔκρυψαν ἑαυτοὺς εἰς τὰ σπήλαια καὶ εἰς τὰς πέτραςτῶν ὀρέων·
11.2 καὶ τὴν αὐλὴν τὴν ἔξωθεν τοῦ ναοῦ ἔκβαλε ἔξωθεν, καὶ μὴ αὐτὴν μετρήσῃς, ὅτι ἐδόθητοῖς ἔθνεσιν,καὶ τὴν πόλιν τὴν ἁγίανπατήσουσινμῆνας τεσσεράκοντα καὶ δύο. 1
1.3 καὶ δώσω τοῖς δυσὶν μάρτυσίν μου, καὶ προφητεύσουσιν ἡμέρας χιλίας διακοσίας ἑξήκοντα, περιβεβλημένους σάκκους.
11.15 Καὶ ὁ ἕβδομος ἄγγελος ἐσάλπισεν· καὶ ἐγένοντο φωναὶ μεγάλαι ἐν τῷ οὐρανῷ, λέγοντες Ἐγένετο ἡ βασιλεία τοῦ κόσμου τοῦ κυρίου ἡμῶν καὶ τοῦ χριστοῦ αὐτοῦ, καὶ βασιλεύσει εἰς τοὺς αἰῶνας τῶν αἰώνων. 11.16 καὶ οἱ εἴκοσι τέσσαρες πρεσβύτεροι οἱ ἐνώπιον τοῦ θεοῦ καθήμενοι ἐπὶ τοὺς θρόνους αὐτῶν ἔπεσαν ἐπὶ τὰ πρόσωπα αὐτῶν καὶ προσεκύνησαν τῷ θεῷ, 11.17 λέγοντες Εὐχαριστοῦμέν σοι, κύριε, ὁ θεός, ὁ παντοκράτωρ, ὁ ὢν καὶ ὁ ἦν, ὅτι εἴληφες τὴν δύναμίν σου τὴν μεγάλην καὶ ἐβασίλευσας· 11.18 καὶ τὰ ἔθνη ὠργίσθησαν, καὶ ἦλθεν ἡ ὀργή σου καὶ ὁ καιρὸς τῶν νεκρῶν κριθῆναι καὶ δοῦναι τὸν μισθὸν τοῖς δούλοις σου τοῖς προφήταις καὶ τοῖς ἁγίοις καὶ τοῖς φοβουμένοις τὸ ὄνομά σου, τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ διαφθεῖραι τοὺς διαφθείροντας τὴν γῆν.
12.5 καὶἔτεκενυἱόν,ἄρσεν,ὃς μέλλειποιμαίνεινπάντατὰ ἔθνη ἐν ῥάβδῳ σιδηρᾷ·καὶ ἡρπάσθη τὸ τέκνον αὐτῆς πρὸς τὸν θεὸν καὶ πρὸς τὸν θρόνον αὐτοῦ. 12.6 καὶ ἡ γυνὴ ἔφυγεν εἰς τὴν ἔρημον, ὅπου ἔχει ἐκεῖ τόπον ἡτοιμασμένον ἀπὸ τοῦ θεοῦ, ἵνα ἐκεῖ τρέφωσιν αὐτὴν ἡμέρας χιλίας διακοσίας ἑξήκοντα.
12.9 καὶ ἐβλήθη ὁ δράκων ὁ μέγας,ὁ ὄφιςὁ ἀρχαῖος, ὁ καλούμενοςΔιάβολοςκαὶ ὉΣατανᾶς,ὁ πλανῶν τὴν οἰκουμένην ὅλην, — ἐβλήθη εἰς τὴν γῆν, καὶ οἱ ἄγγελοι αὐτοῦ μετʼ αὐτοῦ ἐβλήθησαν.
12.12 διὰ τοῦτο εὐφραίνεσθε, οὐρανοὶ καὶ οἱ ἐν αὐτοῖς σκηνοῦντες· οὐαὶ τὴν γῆν καὶ τὴν θάλασσαν, ὅτι κατέβη ὁ διάβολος πρὸς ὑμᾶς, ἔχων θυμὸν μέγαν, εἰδὼς ὅτι ὀλίγον καιρὸν ἔχει.
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2.14 καὶ ἐδόθησαν τῇ γυναικὶ αἱ δύο πτέρυγες τοῦ ἀετοῦ τοῦ μεγάλου, ἵνα πέτηται εἰς τὴν ἔρημον εἰς τὸν τόπον αὐτῆς, ὅπου τρέφεται ἐκεῖκαιρὸν καὶ καιροὺς καὶ ἥμισυ καιροῦἀπὸ προσώπου τοῦ ὄφεως.
12.16 καὶ ἐβοήθησεν ἡ γῆ τῇ γυναικί, καὶ ἤνοιξεν ἡ γῆ· τὸ στόμα αὐτῆς καὶ κατέπιεν τὸν ποταμὸν ὃν ἔβαλεν ὁ δράκων ἐκ τοῦ στόματος αὐτοῦ· 12.17 καὶ ὠργίσθη ὁ δράκων ἐπὶ τῇ γυναικί, καὶ ἀπῆλθεν ποιῆσαι πόλεμον μετὰ τῶν λοιπῶν τοῦ σπέρματος αὐτῆς, τῶν τηρούντων τὰς ἐντολὰς τοῦ θεοῦ καὶ ἐχόντων τὴν μαρτυρίαν Ἰησοῦ·
13.1 Καὶ εἶδονἐκ τῆς θαλάσσης θηρίον ἀναβαῖνον,ἔχονκέρατα δέκακαὶ κεφαλὰς ἑπτά, καὶ ἐπὶ τῶν κεράτων αὐτοῦ δέκα διαδήματα, καὶ ἐπὶ τὰς κεφαλὰς αὐτοῦ ὀνόματα βλασφημίας.
13.3 καὶ μίαν ἐκ τῶν κεφαλῶν αὐτοῦ ὡς ἐσφαγμενην εἰς θάνατον, καὶ ἡ πληγὴ τοῦ θανάτου αὐτοῦ ἐθεραπεύθη.
13.5 καὶ ἐδόθη αὐτῷστόμα λαλοῦν μεγάλακαὶ βλασφημίας, καὶ ἐδόθη αὐτῷ ἐξουσίαποιῆσαιμῆνας τεσσεράκοντα καὶ δύο. 13.6 καὶ ἤνοιξε τὸ στόμα αὐτοῦ εἰς βλασφημίας πρὸς τὸν θεόν, βλασφημῆσαι τὸ ὄνομα αὐτοῦ καὶ τὴν σκηνὴν αὐτοῦ, τοὺς ἐν τῷ οὐρανῷ σκηνοῦντας.
13.8 καὶ προσκυνήσουσιν αὐτὸν πάντες οἱ κατοικοῦντες ἐπὶ τῆς γῆς,οὗοὐγέγραπταιτὸ ὄνομα αὐτοῦἐν τῷ βιβλίῳ τῆς ζωῆςτοῦἀρνίουτοῦἐσφαγμένουἀπὸ καταβολῆς κόσμου.
13.14 καὶ πλανᾷ τοὺς κατοικοῦντας ἐπὶ τῆς γῆς διὰ τὰ σημεῖα ἃ ἐδόθη αὐτῷ ποιῆσαι ἐνώπιον τοῦ θηρίου, λέγων τοῖς κατοικοῦσιν ἐπὶ τῆς γῆς ποιῆσαι εἰκόνα τῷ θηρίῳ ὃς ἔχει τὴν πληγὴν τῆς μαχαίρης καὶ ἔζησεν.
13.15 καὶ ἐδόθη αὐτῇ δοῦναι πνεῦμα τῇ εἰκόνι τοῦ θηρίου, ἵνα καὶ λαλήσῃ ἡ εἰκὼν τοῦ θηρίου καὶ ποιήσῃ ἵνα ὅσοι ἐὰν μὴπροσκυνήσωσιν τῇ εἰκόνιτοῦ θηρίου ἀποκτανθῶσιν.
13.16 καὶ ποιεῖ πάντας, τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ τοὺς πλουσίους καὶ τοὺς πτω χούς, καὶ τοὺς ἐλευθέρους καὶ τοὺς δούλους, ἵνα δῶσιν αὐτοῖς χάραγμα ἐπὶ τῆς χειρὸς αὐτῶν τῆς δεξιᾶς ἢ ἐπὶ τὸ μέτωπον αὐτῶν,
13.17 καὶ ἵνα μή τις δύνηται ἀγοράσαι ἢ πωλῆσαι εἰ μὴ ὁ ἔχων τὸ χάραγμα, τὸ ὄνομα τοῦ θηρίου ἢ τὸν ἀριθμὸν τοῦ ὀνόματος αὐτοῦ.
14.3 καὶᾁδουσινὡςᾠδὴν καινὴνἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τῶν τεσσάρων ζῴων καὶ τῶν πρεσβυτέρων· καὶ οὐδεὶς ἐδύνατο μαθεῖν τὴν ᾠδὴν εἰ μὴ αἱ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες, οἱ ἠγορασμένοι ἀπὸ τῆς γῆς. 14.4 οὗτοί εἰσιν οἳ μετὰ γυναικῶν οὐκ ἐμολύνθησαν, παρθένοι γάρ εἰσιν· οὗτοι οἱ ἀκολουθοῦντες τῷ ἀρνίῳ ὅπου ἂν ὑπάγει· οὗτοι ἠγοράσθησαν ἀπὸ τῶν ἀνθρώπων ἀπαρχὴ τῷ θεῷ καὶ τῷ ἀρνίῳ,
14.8 Καὶ ἄλλος δεύτερος ἄγγελος ἠκολούθησεν λέγωνἜπεσεν, ἔπεσεν Βαβυλὼν ἡ μεγάλη,ἣἐκ τοῦ οἴνουτοῦ θυμοῦ τῆς πορνείας αὐτῆςπεπότικεν πάντα τὰ ἔθνη.
15.3 καὶᾁδουσιν τὴν ᾠδὴν Μωυσέως τοῦ δούλου τοῦ θεοῦκαὶ τὴν ᾠδὴν τοῦ ἀρνίου λέγοντες Μεγάλα καὶ θαυμαστὰ τὰ ἔργα σου, κύριε, ὁ θεός, ὁ παντοκράτωρ· δίκαιαι καὶ ἀληθιναὶ αἱ ὁδοί σου, ὁ βασιλεὺς τῶν αἰώνων· 15.4 τίς οὐ μὴ φοβηθῇ, κύριε, καὶ δοξάσει τὸ ὄνομά σου, ὅτι μόνος ὅσιος; ὅτι πάντα τὰ ἔθνη ἥξουσιν καὶ προσκυνήσουσιν ἐνώπιόν σου, ὅτι τὰ δικαιώματά σου ἐφανερώθησαν.
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6.9 καὶ ἐκαυματίσθησαν οἱ ἄνθρωποι καῦμα μέγα· καὶ ἐβλασφήμησαν τὸ ὄνομα τοῦ θεοῦ τοῦ ἔχοντος τὴν ἐξουσίαν ἐπὶ τὰς πληγὰς ταύτας, καὶ οὐ μετενόησαν δοῦναι αὐτῷ δόξαν.
16.11 καὶ ἐβλασφήμησαντὸν θεὸν τοῦ οὐρανοῦἐκ τῶν πόνων αὐτῶν καὶ ἐκ τῶν ἑλκῶν αὐτῶν, καὶ οὐ μετενόησαν ἐκ τῶν ἔργων αὐτῶν.
17.1 Καὶ ἦλθεν εἷς ἐκ τῶν ἑπτὰ ἀγγέλων τῶν ἐχόντων τὰς ἑπτὰ φιάλας, καὶ ἐλάλησεν μετʼ ἐμοῦ λέγων Δεῦρο, δείξω σοι τὸ κρίμα τῆς πόρνης τῆς μεγάλης τῆς καθημένης ἐπὶ ὑδάτων πολλῶν, 17.2 μεθʼ ἧς ἐπόρνευσαν οἱ βασιλεῖς τῆς γῆς, καὶἐμεθύσθησανοἱ κατοικοῦντεςτὴν γῆν ἐκ τοῦ οἴνουτῆς πορνείαςαὐτῆς. 17.3 καὶ ἀπήνεγκέν με εἰς ἔρημον ἐν πνεύματι. καὶ εἶδον γυναῖκα καθημένην ἐπὶθηρίονκόκκινον, γέμοντα ὀνόματα βλασφημίας, ἔχων κεφαλὰς ἑπτὰ καὶκέρατα δέκα· 17.4 καὶ ἡ γυνὴ ἦν περιβεβλημένη πορφυροῦν καὶ κόκκινον, καὶ κεχρυσωμένη χρυσίῳ καὶ λίθῳ τιμίῳ καὶ μαργαρίταις, ἔχουσαποτήριον χρυσοῦνἐν τῇ χειρὶ αὐτῆς γέμον βδελυγμάτων καὶ τὰ ἀκάθαρτα τῆς πορνείας αὐτῆς, 17.5 καὶ ἐπὶ τὸ μέτωπον αὐτῆς ὄνομα γεγραμμένον, μυστήριον, ΒΑΒΥΛΩΝ Η ΜΕΓΑΛΗ, Η ΜΗΤΗΡ ΤΩΝ ΠΟΡΝΩΝ ΚΑΙ ΤΩΝ ΒΔΕΛΥΓΜΑΤΩΝ ΤΗΣ ΓΗΣ. 17.6 καὶ εἶδον τὴν γυναῖκα μεθύουσαν ἐκ τοῦ αἵματος τῶν ἁγίων καὶ ἐκ τοῦ αἵματος τῶν μαρτύρων Ἰησοῦ. 17.7 Καὶ ἐθαύμασα ἰδὼν αὐτὴν θαῦμα μέγα· καὶ εἶπέν μοι ὁ ἄγγελος Διὰ τί ἐθαύμασας; ἐγὼ ἐρῶ σοι τὸ μυστήριον τῆς γυναικὸς καὶ τοῦ θηρίου τοῦ βαστάζοντος αὐτήν, τοῦ ἔχοντος τὰς ἑπτὰ κεφαλὰς καὶ τὰ δέκα κέρατα. 17.8 τὸ θηρίον ὃ εἶδες ἦν καὶ οὐκ ἔστιν, καὶ μέλλει ἀναβαίνειν ἐκ τῆς ἀβύσσου, καὶ εἰς ἀπώλειαν ὑπάγει· καὶ θαυμασθήσονται οἱ κατοικοῦντες ἐπὶ τῆς γῆς,ὧνοὐγέγραπταιτὸ ὄνομαἐπὶ τὸ βιβλίον τῆς ζωῆςἀπὸ καταβολῆς κόσμου, βλεπόντων τὸ θηρίον ὄτι ἦν καὶ οὐκ ἔστιν καὶ πάρεσται. 17.9 Ὧδε ὁ νοῦς ὁ ἔχων σοφίαν. αἱ ἑπτὰ κεφαλαὶ ἑπτὰ ὄρη εἰσίν, ὅπου ἡ γυνὴ κάθηται ἐπʼ αὐτῶν. καὶ βασιλεῖς ἑπτά εἰσιν·
17.15 Καὶ λέγει μοιΤὰ ὕδαταἃ εἶδες, οὗ ἡ πόρνη κάθηται, λαοὶ καὶ ὄχλοι εἰσὶν καὶ ἔθνη καὶ γλῶσσαι.
17.16 καὶ τὰ δέκα κέρατα ἃ εἶδες καὶ τὸ θηρίον, οὗτοι μισήσουσι τὴν πόρνην, καὶ ἠρημωμένην ποιήσουσιν αὐτὴν καὶ γυμνήν, καὶ τὰς σάρκας αὐτῆς φάγονται, καὶ αὐτὴν κατακαύσουσιν ἐν πυρί·
17.17 ὁ γὰρ θεὸς ἔδωκεν εἰς τὰς καρδίας αὐτῶν ποιῆσαι τὴν γνώμην αὐτοῦ, καὶ ποιῆσαι μίαν γνώμην καὶ δοῦναι τὴν βασιλείαν αὐτῶν τῷ θηρίῳ, ἄχρι τελεσθήσονται οἱ λόγοι τοῦ θεοῦ.
17.18 καὶ ἡ γυνὴ ἣν εἶδες ἔστιν ἡ πόλις ἡ μεγάλη ἡ ἔχουσα βασιλείαν ἐπὶ τῶν βασιλέων τῆς γῆς.
18.2 καὶ ἔκραξεν ἐν ἰσχυρᾷ φωνῇ λέγωνἜπεσεν, ἔπεσεν Βαβυλὼν ἡ μεγάλη,καὶ ἐγένετοκατοικητήριον δαιμονίωνκαὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου καὶ μεμισὴμένου, 18.3 ὅτιἐκ τοῦ οἴνου τοῦ θυμοῦ τῆς πορνείαςαὐτῆς πέπτωκανπάντατὰ ἔθνη,καὶ οἱ βασιλεῖς τῆς γῆς μετʼ αὐτῆς ἐπόρνευσαν, καὶ οἱ ἔμποροι τῆς γῆς ἐκ τῆς δυνάμεως τοῦ στρήνους αὐτῆς ἐπλούτησαν. 18.4 Καὶ ἤκουσα ἄλλην φωνὴν ἐκ τοῦ οὐρανοῦ λέγουσανἘξέλθατε, ὁ λαός μου, ἐξ αὐτῆς,ἵνα μὴ συνκοινωνήσητε ταῖς ἁμαρτίαις αὐτῆς, καὶ ἐκ τῶν πληγῶν αὐτῆς ἵνα μὴ λάβητε· 18.7 ὅσα ἐδόξασεν αὑτὴν καὶ ἐστρηνίασεν, τοσοῦτον δότε αὐτῇ βασανισμὸν καὶ πένθος. ὅτιἐν τῇ καρδίᾳ αὐτῆς λέγει ὅτι Κάθημαι βασίλισσα,καὶ χήρα οὐκ εἰμί, καὶ πένθος οὐ μὴ ἴδω· 18.8 διὰ τοῦτοἐν μιᾷ ἡμέρᾳ ἥξουσιναἱ πληγαὶ αὐτῆς, θάνατος καὶ πένθος καὶ λιμός, καὶ ἐν πυρὶ κατακαυθήσεται· ὅτιἰσχυρὸς Κύριοςὁ θεὸς ὁκρίναςαὐτήν. 18.9 καὶ κλαύσουσιν καὶ κόψονται ἐπ̓αὐτὴνοἱ βασιλεῖς τῆς γῆς οἱ μετʼ αὐτῆς πορνεύσαντεςκαὶ στρηνιάσαντες, ὅταν βλέπωσιν τὸν καπνὸν τῆς πυρώσεως αὐτῆς, 18.10 ἀπὸ μακρόθεν ἑστηκότες διὰ τὸν φόβον τοῦ βασανισμοῦ αὐτῆς, λέγοντες Οὐαί οὐαί, ἡ πόλις ἡ μεγάλη, Βαβυλὼνἡ πόλις ἡ ἰσχυρά,ὅτι μιᾷ ὥρᾳ ἦλθενlt*gt ἡ κρίσις σου. 18.11 καὶοἱ ἔμποροιτῆς γῆςκλαίουσιν καὶ πενθοῦσινἐπʼ αὐτήν, ὅτι τὸν γόμον αὐτῶν οὐδεὶς ἀγοράζει οὐκέτι, 18.12 γόμον χρυσοῦ καὶ ἀργύρου καὶ λίθου τιμίου καὶμαργαριτῶν καὶ βυσσίνου καὶ πορφύρας καὶ σιρικοῦ καὶ κοκκίνου, καὶ πᾶν ξύλον θύινον καὶ πᾶν σκεῦος ἐλεφάντινον καὶ πᾶν σκεῦος ἐκ ξύλου τιμιωτάτου καὶ χαλκοῦ καὶ σιδήρου καὶ μαρμάρου, 18.13 καὶ κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα καὶ μύρον καὶ λίβανον καὶ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον καὶ κτήνη καὶ πρόβατα, καὶ ἵππων καὶ ῥεδῶν καὶ σωμάτων, καὶψυχας ἀνθρώπων. 18.14 καὶ ἡ ὀπώρα σου τῆς ἐπιθυμίας τῆς ψυχῆς ἀπῆλθεν ἀπὸ σοῦ, καὶ πάντα τὰ λιπαρὰ καὶ τὰ λαμπρὰ ἀπώλετο ἀπὸ σοῦ, καὶ οὐκέτι οὐ μὴ αὐτὰ εὑρήσουσιν. 18.15 οἱ ἔμποροιτούτων, οἱ πλουτήσαντες ἀπʼ αὐτῆς, ἀπὸ μακρόθεν στήσονται διὰ τὸν φόβον τοῦ βασανισμοῦ αὐτῆςκλαίοντες καὶ πενθοῦντες, 18.16 λέγοντες Οὐαί οὐαί, ἡ πόλις ἡ μεγάλη, ἡ περιβεβλημένη βύσσινον καὶ πορφυροῦν καὶ κόκκινον, καὶ κεχρυσωμένη ἐν χρυσίῳ καὶ λίθῳ τιμίῳ καὶ μαργαρίτῃ, ὅτι μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος. 18.17 καὶ πᾶςκυβερνήτηςκαὶ πᾶς ὁ ἐπὶ τόπον πλέων,καὶ ναῦται καὶ ὅσοι τὴν θάλασσανἐργάζονται, ἀπὸ μακρόθενἔστησαν 18.18 καὶ ἔκραξαν βλέποντες τὸν καπνὸν τῆς πυρώσεως αὐτῆς λέγοντεςΤίς ὁμοίατῇ πόλει τῇ μεγάλῃ; 18.19 καὶ ἔβαλον χοῦν ἐπὶ τὰς κεφαλὰς αὐτῶν καὶ ἔκραξαν κλαίοντες καὶ πενθοῦντες, λέγοντες Οὐαί οὐαί, ἡ πόλις ἡ μεγάλη, ἐν ᾗἐπλούτησαν πάντεςοἱ ἔχοντεςτὰ πλοῖα ἐν τῇ θαλάσσῃ ἐκ τῆς τιμιότητοςαὐτῆς, ὅτι μιᾷ ὥρᾳἠρημώθη.
18.20 Εὐφραίνου ἐπʼ αὐτῇ,οὐρανέ,καὶ οἱ ἅγιοι καὶ οἱ ἀπόστολοι καὶ οἱ προφῆται,ὅτι ἔκρινενὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς.
18.21 Καὶ ἦρεν εἷς ἄγγελος ἰσχυρὸςλίθονὡς μύλινον μέγαν,καὶ ἔβαλεν εἰςτὴν θάλασσανλέγων Οὕτωςὁρμήματι βληθήσεταιΒαβυλὼν ἡ μεγάληπόλις, καὶ οὐ μὴ εὑρεθῆ ἔτι.
18.22 καὶ φωνὴ κιθαρῳδῶν καὶ μουσικῶν καὶ αὐλητῶν καὶ σαλπιστῶνοὐ μὴ ἀκουσθῇἐνσοὶ ἔτι,καὶ πᾶς τεχνίτης πάσης τέχνης οὐ μὴ εὑρεθῇ ἐν σοὶ ἔτι,καὶ φωνὴ μύλουοὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι,
18.23 καὶ φῶς λύχνουοὐ μὴ φάνῃ ἐν σοὶ ἔτι,καὶ φωνὴ νυμφίου καὶ νύμφηςοὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι· ὅτι οἱἔμποροίσου ἦσανοἱ μεγιστᾶνες τῆς γῆς,ὅτιἐν τῇ φαρμακίᾳ σουἐπλανήθησαν πάντα τὰ ἔθνη,
19.2 ὅτι ἀληθιναὶ καὶ δίκαιαι αἱ κρίσεις αὐτοῦ· ὅτι ἔκρινεν τὴν πόρνην τὴν μεγάλην ἥτις ἔφθειρεν τὴν γῆν ἐν τῇ πορνείᾳ αὐτῆς, καὶ ἐξεδίκησεν τὸ αἷμα τῶν δουλων αὐτοῦ ἐκ χειρὸς αὐτῆς. καὶ δεύτερον εἴρηκαν Ἁλληλουιά· 19.3 καὶ ὁ καπνὸς αὐτῆς ἀναβαίνει εἰς τοὺς αἰῶνας τῶν αἰώνων.
19.7 χαίρωμεν καὶ ἀγαλλιῶμεν, καὶ δώσομεν τὴν δόξαν αὐτῷ, ὅτι ἦλθεν ὁ γάμος τοῦ ἀρνίου, καὶ ἡ γυνὴ αὐτοῦ ἡτοίμασεν ἑαυτήν, 19.8 καὶ ἐδόθη αὐτῇ ἵνα περιβάληται βύσσινον λαμπρὸν καθαρόν, τὸ γὰρ βύσσινον τὰ δικαιώματα τῶν ἁγίων ἐστίν. 19.9 Καὶ λέγει μοι Γράψον Μακάριοι οἱ εἰς τὸ δεῖπνον τοῦ γάμου τοῦ ἀρνίου κεκλημένοι. καὶ λέγει μοι Οὗτοι οῖ λόγοι ἀληθινοὶ τοῦ θεοῦ εἰσίν.
19.20 καὶ ἐπιάσθη τὸ θηρίον καὶ μετʼ αὐτοῦ ὁ ψευδοπροφήτης ὁ ποιήσας τὰ σημεῖα ἐνώπιον αὐτοῦ, ἐν οἷς ἐπλάνησεν τοὺς λαβόντας τὸ χάραγμα τοῦ θηρίου καὶ τοὺς προσκυνοῦντας τῇ εἰκόνι αὐτοῦ· ζῶντες ἐβλήθησαν οἱ δύο εἰς τὴν λίμνην τοῦ πυρὸς τῆςκαιομένης ἐν θείῳ.
19.21 καὶ οἱ λοιποὶ ἀπεκτάνθησαν ἐν τῇ ῥομφαίᾳ τοῦ καθημένου ἐπὶ τοῦ ἵππου τῇ ἐξελθούσῃ ἐκ τοῦ στόματος αὐτοῦ, καὶπάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶναὐτῶν.
20.2 καὶ ἐκράτησεν τὸν δράκοντα,ὁ ὄφιςὁ ἀρχαῖος, ὅς ἐστινΔιάβολοςκαὶὉ Σατανᾶς,καὶ ἔδησεν αὐτὸν χίλια ἔτη,
20.4 Καὶεἶδον θρόνους,καὶἐκάθισανἐπʼ αὐτούς,καὶ κρίμͅα ἐδόθηαὐτοῖς, καὶ τὰς ψυχὰς τῶν πεπελεκισμένων διὰ τὴν μαρτυρίαν Ἰησοῦ καὶ διὰ τὸν λόγον τοῦ θεοῦ, καὶ οἵτινες οὐ προσεκύνησαν τὸ θηρίον οὐδὲ τὴν εἰκόνα αὐτοῦ καὶ οὐκ ἔλαβον τὸ χάραγμα ἐπὶ τὸ μέτωπον καὶ ἐπὶ τὴν χεῖρα αὐτῶν· καὶ ἔζησαν καὶ ἐβασίλευσαν μετὰ τοῦ χριστοῦ χίλια ἔτη.
20.6 μακάριος καὶ ἅγιος ὁ ἔχων μέρος ἐν τῇ ἀναστάσει τῇ πρώτῃ· ἐπὶ τούτων ὁ δεύτερος θάνατος οὐκ ἔχει ἐξουσίαν, ἀλλʼ ἔσονταιἱερεῖς τοῦ θεοῦκαὶ τοῦ χριστοῦ, καὶ βασιλεύσουσιν μετʼ αὐτοῦ τὰ χίλια ἔτη.
20.10 καὶ ὁ διάβολος ὁ πλανῶν αὐτοὺς ἐβλήθη εἰς τὴν λίμνην τοῦπυρὸς καὶ θείου,ὅπου καὶ τὸ θηρίον καὶ ὁ ψευδοπροφήτης, καὶ βασανισθήσονται ἡμέρας καὶ νυκτὸς εἰς τοὺς αἰῶνας τῶν αἰώνων.
20.12 καὶ εἶδον τοὺς νεκρούς, τοὺς μεγάλους καὶ τοὺς μικρούς, ἑστῶτας ἐνώπιον τοῦ θρόνου,καὶ βιβλία ἠνοίχθησαν·καὶ ἄλλοβιβλίονἠνοίχθη, ὅ ἐστιντῆς ζωῆς·καὶ ἐκρίθησαν οἱ νεκροὶ ἐκ τῶν γεγραμμένων ἐν τοῖς βιβλίοιςκατὰ τὰ ἔργα αὐτῶν.
20.15 καὶ εἴ τις οὐχεὑρέθη ἐν τῇ βίβλῳ τῆς ζωῆς γεγραμμένοςἐβλήθη εἰς τὴν λίμνην τοῦ πυρός.
21.2 καὶτὴν πόλιν τὴν ἁγίαν Ἰερουσαλὴμκαινὴν εἶδον καταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ, ἡτοιμασμένηνὡς νύμφην κεκοσμημένηντῷ ἀνδρὶ αὐτῆς.
22.7 καίἸδοὺ ἔρχομαιταχύ. μακάριος ὁ τηρῶν τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τούτου.
22.9 καὶ λέγει μοι Ὅρα μή· σύνδουλός σού εἰμι καὶ τῶν ἀδελφῶν σου τῶν προφητῶν καὶ τῶν τηρούντων τοὺς λόγους τοῦ βιβλίου τούτου· τῷ θεῷ προσκύνησον.' ' None | sup>
1.3 Blessed is he who reads and those who hear the words of the prophecy, and keep the things that are written in it, for the time is at hand.' "
1.9 I John, your brother and partner with you in oppression, kingdom, and perseverance in Christ Jesus, was on the isle that is called Patmos because of God's Word and the testimony of Jesus Christ." "1.10 I was in the Spirit on the Lord's day, and I heard behind me a loud voice, as of a trumpet" '1.11 saying, "What you see, write in a book and send to the seven assemblies: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and to Laodicea."
1.19 Write therefore the things which you have seen, and the things which are, and the things which will happen hereafter;
2.14 But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality.
2.20 But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols. 2.21 I gave her time to repent, but she refuses to repent of her sexual immorality. 2.22 Behold, I will throw her into a bed, and those who commit adultery with her into great oppression, unless they repent of her works. 2.23 I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each one of you according to your deeds.
2.26 He who overcomes, and he who keeps my works to the end, to him I will give authority over the nations.
3.20 Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will come in to him, and will dine with him, and he with me. 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.
4.1 After these things I looked and saw a door opened in heaven, and the first voice that I heard, like a trumpet speaking with me, was one saying, "Come up here, and I will show you the things which must happen after this."
6.9 When he opened the fifth seal, I saw underneath the altar the souls of those who had been killed for the Word of God, and for the testimony of the Lamb which they had. 6.10 They cried with a loud voice, saying, "How long, Master, the holy and true, do you not judge and avenge our blood on those who dwell on the earth?"
6.15 The kings of the earth, the princes, the commanding officers, the rich, the strong, and every slave and free person, hid themselves in the caves and in the rocks of the mountains.' "
11.2 Leave out the court which is outside of the temple, and don't measure it, for it has been given to the gentiles. They will tread the holy city under foot for forty-two months." '1
1.3 I will give power to my two witnesses, and they will prophesy one thousand two hundred sixty days, clothed in sackcloth.
11.15 The seventh angel sounded, and great voices in heaven followed, saying, "The kingdom of the world has become the Kingdom of our Lord, and of his Christ. He will reign forever and ever!"' "11.16 The twenty-four elders, who sit before God's throne on their thrones, fell on their faces and worshiped God," '11.17 saying: "We give you thanks, Lord God, the Almighty, the one who is and who was; because you have taken your great power, and reigned. 11.18 The nations were angry, and your wrath came, as did the time for the dead to be judged, and to give your servants the prophets, their reward, as well as the saints, and those who fear your name, the small and the great; and to destroy those who destroy the earth."
12.5 She gave birth to a son, a male child, who is to rule all the nations with a rod of iron. Her child was caught up to God, and to his throne. 12.6 The woman fled into the wilderness, where she has a place prepared by God, that there they may nourish her one thousand two hundred sixty days.
12.9 The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him.
12.12 Therefore rejoice, heavens, and you who dwell in them. Woe to the earth and to the sea, because the devil has gone down to you, having great wrath, knowing that he has but a short time."
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2.14 Two wings of the great eagle were given to the woman, that she might fly into the wilderness to her place, so that she might be nourished for a time, and times, and half a time, from the face of the serpent.
12.16 The earth helped the woman, and the earth opened its mouth and swallowed up the river which the dragon spewed out of his mouth.' "12.17 The dragon grew angry with the woman, and went away to make war with the rest of her seed, who keep God's commandments and hold Jesus' testimony. " 13.1 Then I stood on the sand of the sea. I saw a beast coming up out of the sea, having ten horns and seven heads. On his horns were ten crowns, and on his heads, blasphemous names.
13.3 One of his heads looked like it had been wounded fatally. His fatal wound was healed, and the whole earth marveled at the beast.
13.5 A mouth speaking great things and blasphemy was given to him. Authority to make war for forty-two months was given to him. 13.6 He opened his mouth for blasphemy against God, to blaspheme his name, and his dwelling, those who dwell in heaven.
13.8 All who dwell on the earth will worship him, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb who has been killed.
13.14 He deceives my own people who dwell on the earth because of the signs which it was given to him to do in front of the beast; saying to those who dwell on the earth, that they should make an image to the beast who had the sword wound and lived.' "
13.15 It was given to him to give breath to it, to the image of the beast, that the image of the beast should both speak, and cause as many as wouldn't worship the image of the beast to be killed." 13.16 He causes all, the small and the great, the rich and the poor, and the free and the slave, so that they should give them marks on their right hand, or on their forehead;
13.17 and that no one would be able to buy or to sell, unless he has that mark, the name of the beast or the number of his name.
14.3 They sing a new song before the throne, and before the four living creatures and the elders. No one could learn the song except the one hundred forty-four thousand, those who had been redeemed out of the earth. 14.4 These are those who were not defiled with women, for they are virgins. These are those who follow the Lamb wherever he goes. These were redeemed by Jesus from among men, the first fruits to God and to the Lamb.
14.8 Another, a second angel, followed, saying, "Babylon the great has fallen, which has made all the nations to drink of the wine of the wrath of her sexual immorality."
15.3 They sang the song of Moses, the servant of God, and the song of the Lamb, saying, "Great and marvelous are your works, Lord God, the Almighty; Righteous and true are your ways, you King of the nations.' "15.4 Who wouldn't fear you, Lord, And glorify your name? For you only are holy. For all the nations will come and worship before you. For your righteous acts have been revealed." "
1
6.9 People were scorched with great heat, and people blasphemed the name of God who has the power over these plagues. They didn't repent and give him glory." "
16.11 and they blasphemed the God of heaven because of their pains and their sores. They didn't repent of their works. " 17.1 One of the seven angels who had the seven bowls came and spoke with me, saying, "Come here. I will show you the judgment of the great prostitute who sits on many waters, 17.2 with whom the kings of the earth committed sexual immorality, and those who dwell in the earth were made drunken with the wine of her sexual immorality." 17.3 He carried me away in the Spirit into a wilderness. I saw a woman sitting on a scarlet-colored animal, full of blasphemous names, having seven heads and ten horns. 17.4 The woman was dressed in purple and scarlet, and decked with gold and precious stones and pearls, having in her hand a golden cup full of abominations and the impurities of the sexual immorality of the earth. 17.5 And on her forehead a name was written, "MYSTERY, BABYLON THE GREAT, THE MOTHER OF THE PROSTITUTES AND OF THE ABOMINATIONS OF THE EARTH." 17.6 I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus. When I saw her, I wondered with great amazement. 17.7 The angel said to me, "Why do you wonder? I will tell you the mystery of the woman, and of the beast that carries her, which has the seven heads and the ten horns. 17.8 The beast that you saw was, and is not; and is about to come up out of the abyss, and to go into destruction. Those who dwell on the earth will wonder, whose name has not been written in the book of life from the foundation of the world, when they see that the beast was, and is not, and will pe present. 17.9 Here is the mind that has wisdom. The seven heads are seven mountains, on which the woman sits.
17.15 He said to me, "The waters which you saw, where the prostitute sits, are peoples, multitudes, nations, and languages.
17.16 The ten horns which you saw, and the beast, these will hate the prostitute, and will make her desolate, and will make her naked, and will eat her flesh, and will burn her utterly with fire.
17.17 For God has put in their hearts to do what he has in mind, and to come to unity of mind, and to give their kingdom to the beast, until the words of God should be accomplished.
17.18 The woman whom you saw is the great city, which reigns over the kings of the earth."
18.2 He cried with a mighty voice, saying, "Fallen, fallen is Babylon the great, and has become a habitation of demons, and a prison of every unclean spirit, and a prison of every unclean and hateful bird! 18.3 For all the nations have drunk of the wine of the wrath of her sexual immorality, the kings of the earth committed sexual immorality with her, and the merchants of the earth grew rich from the abundance of her luxury." 18.4 I heard another voice from heaven, saying, "Come forth, my people, out of her, that you have no participation in her sins, and that you don\'t receive of her plagues,' "18.7 However much she glorified herself, and grew wanton, so much give her of torment and mourning. For she says in her heart, 'I sit a queen, and am no widow, and will in no way see mourning.'" '18.8 Therefore in one day her plagues will come: death, mourning, and famine; and she will be utterly burned with fire; for the Lord God who has judged her is strong. 18.9 The kings of the earth, who committed sexual immorality and lived wantonly with her, will weep and wail over her, when they look at the smoke of her burning,' "18.10 standing far away for the fear of her torment, saying, 'Woe, woe, the great city, Babylon, the strong city! For your judgment has come in one hour.'" '18.11 The merchants of the earth weep and mourn over her, for no one buys their merchandise any more; 18.12 merchandise of gold, silver, precious stones, pearls, fine linen, purple, silk, scarlet, all expensive wood, every vessel of ivory, every vessel made of most precious wood, and of brass, and iron, and marble;' "18.13 and cinnamon, incense, perfume, frankincense, wine, olive oil, fine flour, wheat, sheep, horses, chariots, bodies, and people's souls." '18.14 The fruits which your soul lusted after have been lost to you, and all things that were dainty and sumptuous have perished from you, and you will find them no more at all. 18.15 The merchants of these things, who were made rich by her, will stand far away for the fear of her torment, weeping and mourning;' "18.16 saying, 'Woe, woe, the great city, she who was dressed in fine linen, purple, and scarlet, and decked with gold and precious stones and pearls!" "18.17 For in an hour such great riches are made desolate.' Every shipmaster, and everyone who sails anywhere, and mariners, and as many as gain their living by sea, stood far away," "18.18 and cried out as they looked at the smoke of her burning, saying, 'What is like the great city?'" "18.19 They cast dust on their heads, and cried, weeping and mourning, saying, 'Woe, woe, the great city, in which all who had their ships in the sea were made rich by reason of her great wealth!' For in one hour is she made desolate." 18.20 Rejoice over her, O heaven, you saints, apostles, and prophets; for God has judged your judgment on her."
18.21 A mighty angel took up a stone like a great millstone and cast it into the sea, saying, "Thus with violence will Babylon, the great city, be thrown down, and will be found no more at all.
18.22 The voice of harpers and minstrels and flute players and trumpeters will be heard no more at all in you. No craftsman, of whatever craft, will be found any more at all in you. The sound of a mill will be heard no more at all in you.
18.23 The light of a lamp will shine no more at all in you. The voice of the bridegroom and of the bride will be heard no more at all in you; for your merchants were the princes of the earth; for with your sorcery all the nations were deceived.
19.2 for true and righteous are his judgments. For he has judged the great prostitute, her who corrupted the earth with her sexual immorality, and he has avenged the blood of his servants at her hand." 19.3 A second said, "Hallelujah! Her smoke goes up forever and ever."
19.7 Let us rejoice and be exceedingly glad, and let us give the glory to him. For the marriage of the Lamb has come, and his wife has made herself ready." 19.8 It was given to her that she would array herself in bright, pure, fine linen: for the fine linen is the righteous acts of the saints. 19.9 He said to me, "Write, \'Blessed are those who are invited to the marriage supper of the Lamb.\'" He said to me, "These are true words of God."
19.20 The beast was taken, and with him the false prophet who worked the signs in his sight, with which he deceived those who had received the mark of the beast and those who worshiped his image. They two were thrown alive into the lake of fire that burns with sulfur.
19.21 The rest were killed with the sword of him who sat on the horse, the sword which came forth out of his mouth. All the birds were filled with their flesh.
20.2 He seized the dragon, the old serpent, which is the devil and Satan, who deceives the whole inhabited earth, and bound him for a thousand years,' "
20.4 I saw thrones, and they sat on them, and judgment was given to them. I saw the souls of those who had been beheaded for the testimony of Jesus, and for the word of God, and such as didn't worship the beast nor his image, and didn't receive the mark on their forehead and on their hand. They lived, and reigned with Christ for the thousand years." 20.6 Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God and of Christ, and will reign with him one thousand years.
20.10 The devil who deceived them was thrown into the lake of fire and sulfur, where the beast and the false prophet are also. They will be tormented day and night forever and ever.
20.12 I saw the dead, the great and the small, standing before the throne, and they opened books. Another book was opened, which is the book of life. The dead were judged out of the things which were written in the books, according to their works.
20.15 If anyone was not found written in the book of life, he was cast into the lake of fire.
21.2 I saw the holy city, New Jerusalem, coming down out of heaven from God, made ready like a bride adorned for her husband.
22.7 "Behold, I come quickly. Blessed is he who keeps the words of the prophecy of this book."
22.9 He said to me, "See you don\'t do it! I am a fellow bondservant with you and with your brothers, the prophets, and with those who keep the words of this book. Worship God."' ' None |
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31. New Testament, Galatians, 4.24 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Babylon • Babylon, symbolism of
Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 239; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 58
sup>
4.24 ἅτινά ἐστιν ἀλληγορούμενα· αὗται γάρ εἰσιν δύο διαθῆκαι, μία μὲν ἀπὸ ὄρους Σινά, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἅγαρ,'' None | sup>
4.24 These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. '' None |
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32. New Testament, John, 6.39, 6.44, 6.57 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Babylon/Babylonians • Diogenes of Seleucia (also, of Babylon)
Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 149; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 52
sup>
6.39 τοῦτο δέ ἐστιν τὸ θέλημα τοῦ πέμψαντός με ἵνα πᾶν ὃ δέδωκέν μοι μὴ ἀπολέσω ἐξ αὐτοῦ ἀλλὰ ἀναστήσω αὐτὸ τῇ ἐσχάτῃ ἡμέρᾳ.
6.44 οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ.
6.57 καθὼς ἀπέστειλέν με ὁ ζῶν πατὴρ κἀγὼ ζῶ διὰ τὸν πατέρα, καὶ ὁ τρώγων με κἀκεῖνος ζήσει διʼ ἐμέ.'' None | sup>
6.39 This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day.
6.44 No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day.
6.57 As the living Father sent me, and I live because of the Father; so he who feeds on me, he will also live because of me. '' None |
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33. Plutarch, Aristides, 21.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Babylon • Zeus, Belus of Babylon
Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 95; Mikalson (2003), Herodotus and Religion in the Persian Wars, 220
sup>
21.2 κυρωθέντων δὲ τούτων οἱ Πλαταιεῖς ὑπεδέξαντο τοῖς πεσοῦσι καὶ κειμένοις αὐτόθι τῶν Ἑλλήνων ἐναγίζειν καθʼ ἕκαστον ἐνιαυτόν. καὶ τοῦτο μέχρι νῦν δρῶσι τόνδε τόνδε Hercher and Blass with F a S: τοῦτον . τὸν τρόπον· τοῦ Μαιμακτηριῶνος μηνός, ὅς ἐστι παρὰ Βοιωτοῖς Ἀλαλκομένιος, τῇ ἕκτῃ ἐπὶ δέκα πέμπουσι πομπήν, ἧς προηγεῖται μὲν ἅμʼ ἡμέρᾳ σαλπιγκτὴς ἐγκελευόμενος τὸ πολεμικόν, ἕπονται δʼ ἅμαξαι μυρρίνης μεσταὶ καὶ στεφανωμάτων καὶ μέλας ταῦρος καὶ χοὰς οἴνου καὶ γάλακτος ἐν ἀμφορεῦσιν ἐλαίου τε καὶ μύρου κρωσσοὺς νεανίσκοι κομίζοντες ἐλεύθεροι· δούλῳ γὰρ οὐδενὸς ἔξεστι τῶν περὶ τὴν διακονίαν ἐκείνην προσάψασθαι διὰ τὸ τοὺς ἄνδρας ἀποθανεῖν ὑπὲρ ἐλευθερίας·'' None | sup>
21.2 '' None |
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34. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Babylon
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 332, 333; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 332, 333
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35. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Diogenes of Babylon
Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 245, 251; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 214
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36. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Babylon
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 183; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 183
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37. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Diogenes of Babylon
Found in books: Graver (2007), Stoicism and Emotion, 228; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 49; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 239
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38. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Babylon, • Babylon/Babylonians
Found in books: Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 196; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 52
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39. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Azriel (R.), Babylon • Babylon
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 316; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 170
| 74b בר אמוראי לאתויה ורגש ובעי לשמטיה לאטמיה ושדא זיקא דחלא ונחת נפק בת קלא אמר לן מאי אית לכו בהדי קרטליתא דדביתהו דר"ח בן דוסא דעתידה דשדיא תכלתא בה לצדיקי לעלמא דאתי,רב יהודה הינדוא משתעי זימנא חדא הוה אזלינן בספינתא וחזינן ההוא אבן טבא דהוה הדיר לה תנינא נחית בר אמוראי לאתויה אתא תנינא קא בעי למבלע לה לספינתא אתא פישקנצא פסקיה לרישיה אתהפיכו מיא והוו דמא אתא תנינא חבריה שקליה ותליה ליה וחיה הדר אתא קא בעי בלעא לספינתא הדר אתא ציפרא פסקיה לרישיה שקלוה לההיא אבן טבא שדיוה לספינתא הוה הני ציפרי מליחי בהדן אותבינהו עלייהו שקלוה ופרחו להו בהדה,תנו רבנן מעשה ברבי אליעזר ורבי יהושע שהיו באין בספינה והיה ר"א ישן ור\' יהושע נעור נזדעזע ר\' יהושע וננער ר"א אמר לו מה זה יהושע מפני מה נזדעזעת אמר לו מאור גדול ראיתי בים אמר לו שמא עיניו של לויתן ראית דכתיב (איוב מא, י) עיניו כעפעפי שחר,אמר רב אשי אמר לי הונא בר נתן זימנא חדא הוה קא אזלינן במדברא והואי אטמא דבשרא בהדן פתחנא ונקרינא ואנחנא אעשבי אדמייתינן ציבי חלם אטמא וטוינן כי הדרן לבתר תריסר ירחי שתא חזינהו להנהו גומרי דהוו קא מלחשי כי אתאי לקמיה דאמימר אמר לי ההוא עישבא סמתרי הוה הנהו גומרי דריתמא הוו,(בראשית א, כא) ויברא אלהים את התנינים הגדולים הכא תרגימו ארזילי דימא ר\' יוחנן אמר זה לויתן נחש בריח ולויתן נחש עקלתון שנאמר (ישעיהו כז, א) ביום ההוא יפקוד ה\' בחרבו הקשה וגו\':,(סימן כל שעה ירדן): אמר רב יהודה אמר רב כל מה שברא הקב"ה בעולמו זכר ונקבה בראם אף לויתן נחש בריח ולויתן נחש עקלתון זכר ונקבה בראם ואלמלי נזקקין זה לזה מחריבין כל העולם כולו מה עשה הקב"ה סירס את הזכר והרג הנקבה ומלחה לצדיקים לעתיד לבא שנאמר (ישעיהו כז, א) והרג את התנין אשר בים,ואף בהמות בהררי אלף זכר ונקבה בראם ואלמלי נזקקין זה לזה מחריבין כל העולם כולו מה עשה הקב"ה סירס הזכר וצינן הנקבה ושמרה לצדיקים לעתיד לבא שנאמר (איוב מ, טז) הנה נא כחו במתניו זה זכר ואונו בשרירי בטנו זו נקבה,התם נמי ליסרסיה לזכר וליצננה לנקבה דגים פריצי וליעביד איפכא איבעית אימא נקבה מליחא מעלי איבעית אימא כיון דכתיב (תהלים קד, כו) לויתן זה יצרת לשחק בו בהדי נקבה לאו אורח ארעא הכא נמי לימלחה לנקבה כוורא מליחא מעלי בשרא מליחא לא מעלי,ואמר רב יהודה אמר רב בשעה שביקש הקב"ה לבראות את העולם אמר לו לשר של ים פתח פיך ובלע כל מימות שבעולם אמר לפניו רבש"ע די שאעמוד בשלי מיד בעט בו והרגו שנאמר (איוב כו, יב) בכחו רגע הים ובתבונתו מחץ רהב,אמר ר\' יצחק ש"מ שרו של ים רהב שמו ואלמלא מים מכסין אותו אין כל בריה יכולה לעמוד בריחו שנאמר (ישעיהו יא, ט) לא ירעו ולא ישחיתו בכל הר קדשי וגו\' כמים לים מכסים אל תקרי לים מכסים אלא לשרה של ים מכסים,ואמר רב יהודה אמר רב ירדן יוצא ממערת פמייס תניא נמי הכי ירדן יוצא ממערת פמייס ומהלך בימה של סיבכי ובימה של טבריא ומתגלגל ויורד לים הגדול ומתגלגל ויורד עד שמגיע לפיו של לויתן שנאמר (איוב מ, כג) יבטח כי יגיח ירדן אל פיהו מתקיף לה רבא בר עולא האי בבהמות בהררי אלף כתיב אלא אמר רבא בר עולא אימתי בהמות בהררי אלף בטוחות בזמן שמגיח ירדן בפיו של לויתן,(סימן ימים גבריאל רעב) כי אתא רב דימי א"ר יוחנן מאי דכתיב (תהלים כד, ב) כי הוא על ימים יסדה ועל נהרות יכוננה אלו שבעה ימים וארבעה נהרות שמקיפין את ארץ ישראל ואלו הן שבעה ימים ימה של טבריא וימה של סדום וימה של חילת וימה של חילתא וימה של סיבכי וים אספמיא וים הגדול ואלו הן ארבעה נהרות ירדן וירמוך וקירומיון ופיגה,כי אתא רב דימי א"ר יונתן עתיד גבריאל לעשות'' None | 74b i.e., a diver bar amoraei went into the water to bring up this chest, and the fish became angry and sought to sever his thigh, but the diver threw upon it a flask of vinegar and they descended and swam away. A Divine Voice emerged and said to us: What right do you have to touch the crate of the wife of Rabbi Ḥanina ben Dosa, as she is destined to insert sky-blue wool in it to be used in the ritual fringes of the righteous in the World-to-Come?,Rav Yehuda from India relates: Once we were traveling in a ship and we saw a certain precious stone that was encircled by a snake. A diver descended to bring it up, and the snake came and sought to swallow the ship. A raven came and cut off its head, and the water turned into blood due to the enormousness of the snake. Another snake came, took the precious stone, and hung it on the dead snake, and it recovered. It returned and again sought to swallow the ship, and yet again a bird came and cut off its head, took that precious stone, and threw it onto the ship. We had with us these salted birds; we placed the stone on them, and they took the stone and flew away with it.,§ Apropos the stories of large sea creatures, the Gemara discusses the large sea creatures mentioned in the Bible. The Sages taught: There was an incident involving Rabbi Eliezer and Rabbi Yehoshua, who were traveling on a ship, and Rabbi Eliezer was sleeping and Rabbi Yehoshua was awake. Rabbi Yehoshua trembled, and Rabbi Eliezer awoke. Rabbi Eliezer said to him: What is this, Yehoshua; for what reason did you tremble? Rabbi Yehoshua said to him: I saw a great light in the sea. Rabbi Eliezer said to him: Perhaps you saw the eyes of the leviathan, as it is written: “And his eyes are like the eyelids of the morning” (Job 41:10).,Rav Ashi said: Huna bar Natan said to me: Once we were traveling in the desert, and we had a thigh of meat with us. We cut open the thigh and tore off the sciatic nerve and the forbidden fat and put it on the grass. By the time that we brought wood, the thigh had repaired itself, and we roasted it. When we returned to that place after twelve months of the year had passed, we saw that those coals were still glowing. When I came before Ameimar, he said to me: That grass was a drug of life samterei, while those coals were of broom.,The verse states: “And God created the great sea monsters” (Genesis 1:21). Here, in Babylonia, they interpreted this as a reference to the sea oryx. Rabbi Yoḥa says: This is leviathan the slant serpent, and leviathan the tortuous serpent, as it is stated: “In that day the Lord with His sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent” (Isaiah 27:1).,§ The Gemara provides a mnemonic for the following statements of Rav Yehuda citing Rav: Everything; time; Jordan. Rav Yehuda says that Rav says: Everything that the Holy One, Blessed be He, created in His world, He created male and female. Even leviathan the slant serpent and leviathan the tortuous serpent He created male and female. And if they would have coupled and produced offspring, they would have destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and killed the female, and salted the female to preserve it for the banquet for the righteous in the future. As it is stated: “And He will slay the serpent that is in the sea” (Isaiah 27:1).,And He created even the beasts on the thousand hills (see Psalms 50:10) male and female. And they were so enormous that if they would have coupled and produced offspring, they would have destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and cooled the sexual desire of the female and preserved it for the righteous in the future. As it is stated about the beasts: “Lo now, his strength is in his loins” (Job 40:16); this is referring to the male. The continuation of the verse: “And his force is in the stays of his body”; this is the female, alluding to the idea that they did not use their genitals for the purpose of procreation.,The Gemara asks: There too, with regard to the leviathan, let Him castrate the male and cool the female; why was it necessary to kill the female? The Gemara answers: Fish are unrestrained, and therefore even if the female was cooled, the female would still procreate. The Gemara suggests: And let Him do the opposite, and kill and preserve the male leviathan. The Gemara responds: If you wish, say that the salted female is better; if you wish, say instead that since it is written: “There is leviathan, whom You have formed to sport with” (Psalms 104:26), the male must be left alive for sport, because it is not proper conduct to sport with a female. The Gemara asks: Here too, with regard to the beasts, let Him preserve the female in salt, instead of cooling it. The Gemara answers: Salted fish is good, but salted meat is not good.,And Rav Yehuda says that Rav says: At the time when the Holy One, Blessed be He, sought to create the world, He said to the minister of the sea: Open your mouth and swallow all the waters of the world, so that there will be room for land. The minister of the sea said before Him: Master of the Universe, it is enough that I will stay within my own waters. God immediately struck him and killed him; as it is stated: “He stirs up the sea with His power, and by His understanding He smites through Rahab” (Job 26:12).,Rabbi Yitzḥak said: Conclude from here that the name of the minister of the sea is Rahab, and were it not for waters of the sea that cover him, no creature could withstand his smell, as his corpse emits a terrible stench. As it is stated: “They shall not hurt nor destroy in all My holy mountain; for the earth shall be full of the knowledge of the Lord, as the waters cover the sea” (Isaiah 11:9). Do not read this phrase as “cover the sea”; rather read it as: Cover the minister of the sea, i.e., the term sea is referring to the minister of the sea, not to the sea itself.,And Rav Yehuda says that Rav says: The Jordan issues forth from the cave of Pamyas. That is also taught in a baraita: The Jordan issues forth from the cave of Pamyas, and travels in the Sea of Sivkhi, i.e., the Hula Lake, and in the Sea of Tiberias, the Sea of Galilee, and rolls down to the Great Sea, and rolls down until it reaches the mouth of the leviathan. As it is stated: “He is confident, though the Jordan rush forth to his mouth” (Job 40:23). Rava bar Ulla strongly objects to this explanation of the verse, stating: But this verse is written about the beasts on the thousand hills. Rather, Rava bar Ulla said that this is the meaning of the verse: When are the beasts on the thousand hills confident? When the Jordan rushes forth into the mouth of the leviathan.,§ The Gemara provides a mnemonic for the upcoming statements of Rav Dimi: Seas; Gabriel; hungry. When Rav Dimi came from Eretz Yisrael to Babylonia, he said that Rabbi Yoḥa said: What is the meaning of that which is written: “For He has founded it upon the seas, and established it upon the floods” (Psalms 24:2)? These are the seven seas and four rivers that surround Eretz Yisrael. And these are the seven seas: The Sea of Tiberias, the Sea of Sodom, i.e., the Dead Sea, the Sea of Ḥeilat, the Sea of Ḥeilata, the Sea of Sivkhi, the Sea of Aspamya, and the Great Sea, i.e., the Mediterranean. And these are the four rivers: The Jordan, the Jarmuth, and the Keiromyon, and the Piga, which are the rivers of Damascus.,When Rav Dimi came from Eretz Yisrael to Babylonia he said that Rabbi Yonatan says: In the future, Gabriel will perform'' None |
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40. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Azriel (R.), Babylon • Return from Babylon, Jewish attitude to Persians
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 100; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 135
| 9b ששהו את קיניהן מיהא מעלה עליהן הכתוב כאילו שכבום,בזיון קדשים דכתיב (שמואל א ב, טו) גם בטרם יקטירון את החלב ובא נער הכהן ואמר לאיש הזובח תנה בשר לצלות לכהן ולא יקח ממך בשר מבושל כי אם חי ויאמר אליו האיש קטר יקטירון כיום החלב וקח לך כאשר תאוה נפשך ואמר לו כי עתה תתן ואם לא לקחתי בחזקה ותהי חטאת הנערים גדולה מאד את פני ה\' כי נאצו האנשים את מנחת ה\',מקדש ראשון מפני מה חרב מפני ג\' דברים שהיו בו ע"ז וגלוי עריות ושפיכות דמים ע"ז דכתיב (ישעיהו כח, כ) כי קצר המצע מהשתרע,מאי קצר המצע מהשתרע א"ר יונתן קצר מצע זה מהשתרר עליו שני רעים כאחד,(ישעיהו כח, כ) והמסכה צרה כהתכנס א"ר שמואל בר נחמני כי מטי רבי יונתן להאי קרא בכי אמר מאן דכתיב ביה (תהלים לג, ז) כונס כנד מי הים נעשית לו מסכה צרה,גלוי עריות דכתיב (ישעיהו ג, טז) ויאמר ה\' יען כי גבהו בנות ציון ותלכנה נטויות גרון ומשקרות עינים הלוך וטפוף תלכנה וברגליהן תעכסנה יען כי גבהו בנות ציון שהיו מהלכות ארוכה בצד קצרה ותלכנה נטויות גרון שהיו מהלכות בקומה זקופה ומשקרות עינים דהוו מליין כוחלא עיניהן הלוך וטפוף תלכנה שהיו מהלכות עקב בצד גודל וברגליהן תעכסנה א"ר יצחק שהיו מביאות מור ואפרסמון ומניחות במנעליהן וכשמגיעות אצל בחורי ישראל בועטות ומתיזות עליהן ומכניסין בהן יצה"ר כארס בכעוס,שפיכות דמים דכתיב (מלכים ב כא, טז) וגם דם נקי שפך מנשה הרבה מאד עד אשר מלא את ירושלם פה לפה,אבל מקדש שני שהיו עוסקין בתורה ובמצות וגמילות חסדים מפני מה חרב מפני שהיתה בו שנאת חנם ללמדך ששקולה שנאת חנם כנגד שלש עבירות ע"ז גלוי עריות ושפיכות דמים,רשעים היו אלא שתלו בטחונם בהקב"ה אתאן למקדש ראשון דכתיב (מיכה ג, יא) ראשיה בשוחד ישפוטו וכהניה במחיר יורו ונביאיה בכסף יקסומו ועל ה\' ישענו לאמר הלא ה\' בקרבנו לא תבוא עלינו רעה לפיכך הביא עליהן הקב"ה ג\' גזרות כנגד ג\' עבירות שבידם שנאמר (מיכה ג, יב) לכן בגללכם ציון שדה תחרש וירושלים עיין תהיה והר הבית לבמות יער,ובמקדש ראשון לא הוה ביה שנאת חנם והכתיב (יחזקאל כא, יז) מגורי אל חרב היו את עמי לכן ספוק אל ירך וא"ר (אליעזר) אלו בני אדם שאוכלין ושותין זה עם זה ודוקרין זה את זה בחרבות שבלשונם,ההיא בנשיאי ישראל הואי דכתיב (יחזקאל כא, יז) זעק והילל בן אדם כי היא היתה בעמי ותניא זעק והילל בן אדם יכול לכל תלמוד לומר היא בכל נשיאי ישראל,ר\' יוחנן ור"א דאמרי תרווייהו ראשונים שנתגלה עונם נתגלה קצם אחרונים שלא נתגלה עונם לא נתגלה קצם,אמר רבי יוחנן טובה צפורנן של ראשונים מכריסו של אחרונים א"ל ריש לקיש אדרבה אחרונים עדיפי אף על גב דאיכא שעבוד מלכיות קא עסקי בתורה אמר ליה בירה תוכיח שחזרה לראשונים ולא חזרה לאחרונים,שאלו את רבי אלעזר ראשונים גדולים או אחרונים גדולים אמר להם תנו עיניכם בבירה איכא דאמרי אמר להם עידיכם בירה,ריש לקיש הוי סחי בירדנא אתא רבה בר בר חנה יהב ליה ידא א"ל אלהא סנינא לכו דכתיב (שיר השירים ח, ט) אם חומה היא נבנה עליה טירת כסף ואם דלת היא נצור עליה לוח ארז אם עשיתם עצמכם כחומה ועליתם כולכם בימי עזרא נמשלתם ככסף שאין רקב שולט בו עכשיו שעליתם כדלתות נמשלתם כארז שהרקב שולט בו,מאי ארז אמר עולא ססמגור מאי ססמגור אמר רבי אבא בת קול כדתניא משמתו נביאים האחרונים חגי זכריה ומלאכי נסתלקה רוח הקדש מישראל ועדיין היו משתמשין בבת קול,וריש לקיש מי משתעי בהדי רבה בר בר חנה ומה רבי (אליעזר) דמרא דארעא דישראל הוה ולא הוה משתעי ר"ל בהדיה דמאן דמשתעי ר"ל בהדיה בשוק יהבו ליה עיסקא בלא סהדי בהדי רבב"ח משתעי,אמר רב פפא שדי גברא בינייהו או ריש לקיש הוה וזעירי או רבה בר בר חנה הוה ור"א כי אתא לקמיה דרבי יוחנן א"ל לאו היינו טעמא א"נ סליקו כולהו בימי עזרא לא הוה שריא שכינה במקדש שני דכתיב (בראשית ט, כז) יפת אלהים ליפת וישכן באהלי שם'' None | 9b that they deferred the sacrifice of their bird-offerings by women after childbirth; nevertheless, the verse ascribes to them as if they lay with them. These women came to the Tabernacle to sacrifice doves or pigeons as bird-offerings as part of their purification process, which would permit them to engage in sexual relations with their husbands. Eli’s sons delayed the sacrifice of these offerings and thereby delayed the return of these women to their husbands and their fulfillment of the mitzva of procreation. Even though, according to this opinion, Eli’s sons did not actually engage in sexual relations with these women, the verse attributes that degree of severity to their conduct.,Eli’s sons also sinned in the degradation of consecrated items, as it is written: “Before the fat was made burned, the priest’s servant came and said to the man who sacrificed: Hand over some flesh to roast for the priest, for he will not take cooked flesh from you, but raw. And if the man said to him: Let the fat be burnt first and then take as much as you want, then he would say: No, hand it over right now, or I will take it by force. The sin of the young men against the Lord was very great, for the men treated the Lord’s offerings with contempt” (I Samuel 2:15–17).,§ The Tosefta continues with a discussion of the sins of the Jewish people over the generations: Due to what reason was the First Temple destroyed? It was destroyed due to the fact that there were three matters that existed in the First Temple: Idol worship, forbidden sexual relations, and bloodshed. Idol worship, as it is written: “The bed is too short for stretching mehistare’a, and the cover is too narrow for gathering” (Isaiah 28:20).,What is the meaning of: “The bed is too short for stretching?” Rabbi Yonatan said: This bed is too short for two counterparts re’im to dominate mehistarer. Mehistare’a is a contraction of mehistarer re’im. It is inconceivable that there would be in one Temple both service of God and worship of the idol placed there by King Manasseh.,What is the meaning of: And the cover vehamasseikha is too narrow tzara for gathering kehitkannes? Rabbi Shmuel bar Naḥmani said that when Rabbi Yonatan reached this verse, he wept and said: For He about Whom it is written: “He gathers kones waters of the sea together as a heap” (Psalms 33:7), the idol masseikha became a rival tzara? In the homiletic interpretation, masseikha is interpreted as idol and tzara is interpreted as rival, as in the term used to describe the relationship between two women married to the same husband, isha tzara.,With regard to forbidden sexual relations, it is written: “The Lord says because the daughters of Zion are haughty and walk with outstretched necks and wanton eyes, walking and mincing as they go and making a tinkling with their feet” (Isaiah 3:16). rBecause the daughters of Zion are haughty, indicates a tall woman walking alongside a short one so that the tall woman would stand out. rAnd walk with outstretched necks, indicates that they would walk with upright stature and carry themselves in an immodest way. rAnd wanton eyes, indicates that they would fill their eyes with blue eye shadow in order to draw attention to their eyes. rWalking and mincing as they go, indicates that they would walk in small steps, heel to toe, so onlookers would notice them. rMaking a tinkling te’akasna with their feet, Rabbi Yitzḥak said: This teaches that they would bring myrrh and balsam and place them in their shoes and would walk in the marketplaces of Jerusalem. And once they approached a place where young Jewish men were congregated, they would stamp their feet on the ground and splash the perfume toward them and instill the evil inclination into them like venom of a viper ke’eres bikhos.,With regard to bloodshed it is written: “Moreover, Manasseh shed innocent blood very much, until he had filled Jerusalem from one end to another” (II Kings 21:16).,However, considering that the people during the Second Temple period were engaged in Torah study, observance of mitzvot, and acts of kindness, and that they did not perform the sinful acts that were performed in the First Temple, why was the Second Temple destroyed? It was destroyed due to the fact that there was wanton hatred during that period. This comes to teach you that the sin of wanton hatred is equivalent to the three severe transgressions: Idol worship, forbidden sexual relations and bloodshed.,The Gemara continues: They were wicked; however, they put their faith in the Holy One, Blessed be He. With that statement we have come to the First Temple era, about which it is written: “Her chiefs judge for bribes, her priests give rulings for a fee, and her prophets divine for pay; yet they rely on the Lord, saying: The Lord is in our midst, no tragedy will overtake us” (Micah 3:11). At least the final portion of the verse was to their credit. Therefore, the Holy One, Blessed be He, brought upon them three decrees corresponding to their three wicked sins, as it is stated: “Therefore, due to you Zion will be plowed as a field, Jerusalem will become heaps of ruins, and the Temple Mount will be a like a shrine in the woods” (Micah 3:12).,The Gemara asks: And in the First Temple era was there really no baseless hatred? Isn’t it written: “Cry and wail, son of man, for this will befall my people, this will befall all the princes of Israel: They will be cast before the sword together with my people, therefore strike the thigh” (Ezekiel 21:17)? Rabbi Eliezer interpreted this verse and said: These are people who eat and drink with each other, and stab each other with verbal barbs. Apparently, even those who were close were filled with hatred toward one another.,The Gemara answers: That behavior was found only among the princes of Israel, as it is written: “Cry and wail, son of man, for this will befall my people”; and it was taught in a baraita: “Cry and wail, son of man, for this will befall my people”; one might have thought that this unsavory trait was common to all. Therefore, the verse states: “This will befall all the princes of Israel.” It was only the leaders of the nation who harbored baseless hatred for each other; the people of the nation as a whole did not hate one another.,§ It was Rabbi Yoḥa and Rabbi Elazar who both said: In the case of the former, the people in the First Temple era, whose sin was exposed and no attempt was made to disguise their conduct, the end of their punishment was exposed, and the prophet informed them that they would return to their land in seventy years. In the case of the latter, the people in the Second Temple era, whose sin was not exposed; rather, they attempted to disguise their conduct, the end of their punishment was not exposed.,Rabbi Yoḥa said: The fingernails of the former are preferable to the belly of the latter. Reish Lakish said to him: On the contrary, the latter were superior; even though there is subjugation by the kingdoms, they are engaged in Torah study. Rabbi Yoḥa said to Reish Lakish: The Temple will prove that the former were superior, as it was restored to the former. The Second Temple was constructed after the destruction of the first. However, after the destruction of the Second Temple, it was not restored to the latter. Apparently, the former were superior to the latter.,Similarly, the Sages asked Rabbi Elazar: Are the former greater or are the latter greater? He said to them: Look to the Temple and see if it has been restored, as it was to our predecessors. Some say the exchange was slightly different: He said to them: The Temple is your witness. The restoration of the Temple after the destruction of the First Temple, attests to the fact that the former generation was greater.,Reish Lakish was swimming in the Jordan River when Rabba bar bar Ḥana came and gave him a hand to help him out. Reish Lakish said to him: My God! I hate you Babylonians, as it is written: “If she be a wall we will build a silver turret upon her, if she be a door we will cover her with boards of cedar” (Song of Songs 8:9). This is the meaning of the verse as it applies to the Jewish people: Had you rendered yourselves a solid bloc like a wall and all ascended to Eretz Yisrael in the days of Ezra, you would have been likened to silver, which rot does not infest, in the sense that you would have merited experiencing the Divine Presence in all its glory. Now that you ascended like doors, and only some of you came to Eretz Yisrael, you are likened to cedar, which rot infests, and you merit experiencing only partial revelation of the Divine Presence.,The Gemara asks: What rot infests cedar? Ulla said: It is sasmagor, a type of worm. The Gemara asks: What does sasmagor have to do with the Divine Presence during the Second Temple era? Rabbi Abba said: Just as little remains from a cedar tree infested by this worm, similarly, all that remained from the Divine Presence during the Second Temple period was a Divine Voice, as it was taught in a baraita: After the last prophets Haggai, Zechariah, and Malachi died, the Divine Spirit of prophetic revelation departed from the Jewish people, and they were still utilizing a Divine Voice, which they heard as an echo of prophecy.,The Gemara asks: And would Reish Lakish speak with Rabba bar bar Ḥana in public? Just as Rabbi Elazar, who was the master of Eretz Yisrael in wisdom and character, and nevertheless, Reish Lakish would not speak with him in public, as Reish Lakish was sparing in his speech and extended friendship to only a select few prominent, righteous people, to the extent that a person to whom Reish Lakish was seen speaking in the marketplace, one would give him a loan and do business with him without witnesses; would he have spoken with Rabba bar bar Ḥana?,Rav Pappa said: Cast a man between them, and say that the incident did not involve Reish Lakish and Rabba bar bar Ḥana. It was either Reish Lakish bathing in the river and Ze’iri, the prominent Babylonian Sage, who extended him a hand, or it was Rabba bar bar Ḥana who was in the river and Rabbi Elazar extended a hand to him. In any event, when the Sage who heard what Reish Lakish said came before Rabbi Yoḥa and related it, Rabbi Yoḥa said to him: That is not the reason; even had they all ascended in the days of Ezra, the Divine Presence would not have rested in the Second Temple, as it is written: “God will enlarge Japheth, and dwell in the tents of Shem” (Genesis 9:27).'' None |
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41. Diogenes Laertius, Lives of The Philosophers, 7.41-7.44, 7.55-7.58, 7.60, 7.70, 7.87, 7.134-7.136, 7.142, 7.157 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Diogenes Laertius, General Diogenes of Babylon • Diogenes of Babylon
Found in books: Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 613; Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 25; Celykte (2020), The Stoic Theory of Beauty. 14, 97; Graver (2007), Stoicism and Emotion, 225; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 114, 147; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 52, 77, 78; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 126, 237, 239, 241, 246, 247; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 203, 214
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7.41 Diogenes of Ptolemas, it is true, begins with Ethics; but Apollodorus puts Ethics second, while Panaetius and Posidonius begin with Physics, as stated by Phanias, the pupil of Posidonius, in the first book of his Lectures of Posidonius. Cleanthes makes not three, but six parts, Dialectic, Rhetoric, Ethics, Politics, Physics, Theology. But others say that these are divisions not of philosophic exposition, but of philosophy itself: so, for instance, Zeno of Tarsus. Some divide the logical part of the system into the two sciences of rhetoric and dialectic; while some would add that which deals with definitions and another part concerning canons or criteria: some, however, dispense with the part about definitions. 7.42 Now the part which deals with canons or criteria they admit as a means for the discovery of truth, since in the course of it they explain the different kinds of perceptions that we have. And similarly the part about definitions is accepted as a means of recognizing truth, inasmuch as things are apprehended by means of general notions. Further, by rhetoric they understand the science of speaking well on matters set forth by plain narrative, and by dialectic that of correctly discussing subjects by question and answer; hence their alternative definition of it as the science of statements true, false, and neither true nor false.Rhetoric itself, they say, has three divisions: deliberative, forensic, and panegyric. 7.43 Rhetoric according to them may be divided into invention of arguments, their expression in words, their arrangement, and delivery; and a rhetorical speech into introduction, narrative, replies to opponents, and peroration.Dialectic (they hold) falls under two heads: subjects of discourse and language. And the subjects fall under the following headings: presentations and the various products to which they give rise, propositions enunciated and their constituent subjects and predicates, and similar terms whether direct or reversed, genera and species, arguments too, moods, syllogisms and fallacies whether due to the subject matter or to the language; 7.44 these including both false and true and negative arguments, sorites and the like, whether defective, insoluble, or conclusive, and the fallacies known as the Veiled, or Horned, No man, and The Mowers.The second main head mentioned above as belonging to Dialectic is that of language, wherein are included written language and the parts of speech, with a discussion of errors in syntax and in single words, poetical diction, verbal ambiguities, euphony and music, and according to some writers chapters on terms, divisions, and style.' "
7.55 In their theory of dialectic most of them see fit to take as their starting-point the topic of voice. Now voice is a percussion of the air or the proper object of the sense of hearing, as Diogenes the Babylonian says in his handbook On Voice. While the voice or cry of an animal is just a percussion of air brought about by natural impulse, man's voice is articulate and, as Diogenes puts it, an utterance of reason, having the quality of coming to maturity at the age of fourteen. Furthermore, voice according to the Stoics is something corporeal: I may cite for this Archedemus in his treatise On Voice, Diogenes, Antipater and Chrysippus in the second book of his Physics." '7.56 For whatever produces an effect is body; and voice, as it proceeds from those who utter it to those who hear it, does produce an effect. Reduced to writing, what was voice becomes a verbal expression, as day; so says Diogenes. A statement or proposition is speech that issues from the mind and signifies something, e.g. It is day. Dialect (διάλεκτος) means a variety of speech which is stamped on one part of the Greek world as distinct from another, or on the Greeks as distinct from other races; or, again, it means a form peculiar to some particular region, that is to say, it has a certain linguistic quality; e.g. in Attic the word for sea is not θάλασσα but θάλαττα, and in Ionic day is not ἡμέρα but ἡμέρη.Elements of language are the four-and-twenty letters. Letter, however, has three meanings: (1) the particular sound or element of speech; (2) its written symbol or character; (3) its name, as Alpha is the name of the sound A. 7.57 Seven of the letters are vowels, a, e, ē i, o, u, ō, and six are mutes, b, g, d, k, p, t. There is a difference between voice and speech; because, while voice may include mere noise, speech is always articulate. Speech again differs from a sentence or statement, because the latter always signifies something, whereas a spoken word, as for example βλίτυρι, may be unintelligible – which a sentence never is. And to frame a sentence is more than mere utterance, for while vocal sounds are uttered, things are meant, that is, are matters of discourse. 7.58 There are, as stated by Diogenes in his treatise on Language and by Chrysippus, five parts of speech: proper name, common noun, verb, conjunction, article. To these Antipater in his work On Words and their Meaning adds another part, the mean.A common noun or appellative is defined by Diogenes as part of a sentence signifying a common quality, e.g. man, horse; whereas a name is a part of speech expressing a quality peculiar to an individual, e.g. Diogenes, Socrates. A verb is, according to Diogenes, a part of speech signifying an isolated predicate, or, as others define it, an un-declined part of a sentence, signifying something that can be attached to one or more subjects, e.g. I write, I speak. A conjunction is an indeclinable part of speech, binding the various parts of a statement together; and an article is a declinable part of speech, distinguishing the genders and numbers of nouns, e.g. ὁ, ἡ, τό, οἱ, αἱ, τά.' "
7.60 Posidonius in his treatise On Style defines a poetical phrase as one that is metrical or rhythmical, thus mechanically avoiding the character of prose; an example of such rhythmical phrase is:O mightiest earth, O sky, God's canopy.And if such poetical phraseology is significant and includes a portrayal or representation of things human and divine, it is poetry.A term is, as stated by Antipater in his first book On Terms, a word which, when a sentence is analysed, is uttered with complete meaning; or, according to Chrysippus in his book On Definitions, is a rendering back one's own. Delineation is a statement which brings one to a knowledge of the subject in outline, or it may be called a definition which embodies the force of the definition proper in a simpler form. Genus (in logic) is the comprehension in one of a number of inseparable objects of thought: e.g. Animal; for this includes all particular animals." 7.87 This is why Zeno was the first (in his treatise On the Nature of Man) to designate as the end life in agreement with nature (or living agreeably to nature), which is the same as a virtuous life, virtue being the goal towards which nature guides us. So too Cleanthes in his treatise On Pleasure, as also Posidonius, and Hecato in his work On Ends. Again, living virtuously is equivalent to living in accordance with experience of the actual course of nature, as Chrysippus says in the first book of his De finibus; for our individual natures are parts of the nature of the whole universe.
7.134 They hold that there are two principles in the universe, the active principle and the passive. The passive principle, then, is a substance without quality, i.e. matter, whereas the active is the reason inherent in this substance, that is God. For he is everlasting and is the artificer of each several thing throughout the whole extent of matter. This doctrine is laid down by Zeno of Citium in his treatise On Existence, Cleanthes in his work On Atoms, Chrysippus in the first book of his Physics towards the end, Archedemus in his treatise On Elements, and Posidonius in the second book of his Physical Exposition. There is a difference, according to them, between principles and elements; the former being without generation or destruction, whereas the elements are destroyed when all things are resolved into fire. Moreover, the principles are incorporeal and destitute of form, while the elements have been endowed with form. 7.135 Body is defined by Apollodorus in his Physics as that which is extended in three dimensions, length, breadth, and depth. This is also called solid body. But surface is the extremity of a solid body, or that which has length and breadth only without depth. That surface exists not only in our thought but also in reality is maintained by Posidonius in the third book of his Celestial Phenomena. A line is the extremity of a surface or length without breadth, or that which has length alone. A point is the extremity of a line, the smallest possible mark or dot.God is one and the same with Reason, Fate, and Zeus; he is also called by many other names. 7.136 In the beginning he was by himself; he transformed the whole of substance through air into water, and just as in animal generation the seed has a moist vehicle, so in cosmic moisture God, who is the seminal reason of the universe, remains behind in the moisture as such an agent, adapting matter to himself with a view to the next stage of creation. Thereupon he created first of all the four elements, fire, water, air, earth. They are discussed by Zeno in his treatise On the Whole, by Chrysippus in the first book of his Physics, and by Archedemus in a work On Elements. An element is defined as that from which particular things first come to be at their birth and into which they are finally resolved.
7.142 The world, they hold, comes into being when its substance has first been converted from fire through air into moisture and then the coarser part of the moisture has condensed as earth, while that whose particles are fine has been turned into air, and this process of rarefaction goes on increasing till it generates fire. Thereupon out of these elements animals and plants and all other natural kinds are formed by their mixture. The generation and the destruction of the world are discussed by Zeno in his treatise On the Whole, by Chrysippus in the first book of his Physics, by Posidonius in the first book of his work On the Cosmos, by Cleanthes, and by Antipater in his tenth book On the Cosmos. Panaetius, however, maintained that the world is indestructible.The doctrine that the world is a living being, rational, animate and intelligent, is laid down by Chrysippus in the first book of his treatise On Providence, by Apollodorus in his Physics, and by Posidonius.
7.157 Zeno of Citium and Antipater, in their treatises De anima, and Posidonius define the soul as a warm breath; for by this we become animate and this enables us to move. Cleanthes indeed holds that all souls continue to exist until the general conflagration; but Chrysippus says that only the souls of the wise do so.They count eight parts of the soul: the five senses, the generative power in us, our power of speech, and that of reasoning. They hold that we see when the light between the visual organ and the object stretches in the form of a cone: so Chrysippus in the second book of his Physics and Apollodorus. The apex of the cone in the air is at the eye, the base at the object seen. Thus the thing seen is reported to us by the medium of the air stretching out towards it, as if by a stick.' ' None |
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42. Augustine, The City of God, 2.24, 16.4, 16.17, 18.2, 18.20, 18.25, 18.27, 18.40-18.41, 18.51 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Babylon • Babylon, Babylonians • Tower of Babylon
Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 176, 178, 179, 227; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 94; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 217, 218, 219; Van Nuffelen (2012), Orosius and the Rhetoric of History, 52, 53, 59, 153
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2.24 It is certain that Sylla - whose rule was so cruel that, in comparison with it, the preceding state of things which he came to avenge was regretted - when first he advanced towards Rome to give battle to Marius, found the auspices so favourable when he sacrificed, that, according to Livy's account, the augur Postumius expressed his willingness to lose his head if Sylla did not, with the help of the gods, accomplish what he designed. The gods, you see, had not departed from every fane and sacred shrine, since they were still predicting the issue of these affairs, and yet were taking no steps to correct Sylla himself. Their presages promised him great prosperity but no threatenings of theirs subdued his evil passions. And then, when he was in Asia conducting the war against Mithridates, a message from Jupiter was delivered to him by Lucius Titius, to the effect that he would conquer Mithridates; and so it came to pass. And afterwards, when he was meditating a return to Rome for the purpose of avenging in the blood of the citizens injuries done to himself and his friends, a second message from Jupiter was delivered to him by a soldier of the sixth legion, to the effect that it was he who had predicted the victory over Mithridates, and that now he promised to give him power to recover the republic from his enemies, though with great bloodshed. Sylla at once inquired of the soldier what form had appeared to him; and, on his reply, recognized that it was the same as Jupiter had formerly employed to convey to him the assurance regarding the victory over Mithridates. How, then, can the gods be justified in this matter for the care they took to predict these shadowy successes, and for their negligence in correcting Sylla, and restraining him from stirring up a civil war so lamentable and atrocious, that it not merely disfigured, but extinguished, the republic? The truth is, as I have often said, and as Scripture informs us, and as the facts themselves sufficiently indicate, the demons are found to look after their own ends only, that they may be regarded and worshipped as gods, and that men may be induced to offer to them a worship which associates them with their crimes, and involves them in one common wickedness and judgment of God. Afterwards, when Sylla had come to Taranto, and had sacrificed there, he saw on the head of the victim's liver the likeness of a golden crown. Thereupon the same soothsayer Postumius interpreted this to signify a signal victory, and ordered that he only should eat of the entrails. A little afterwards, the slave of a certain Lucius Pontius cried out, I am Bellona's messenger; the victory is yours, Sylla! Then he added that the Capitol should be burned. As soon as he had uttered this prediction he left the camp, but returned the following day more excited than ever, and shouted, The Capitol is fired! And fired indeed it was. This it was easy for a demon both to foresee and quickly to announce. But observe, as relevant to our subject, what kind of gods they are under whom these men desire to live, who blaspheme the Saviour that delivers the wills of the faithful from the dominion of devils. The man cried out in prophetic rapture, The victory is yours, Sylla! And to certify that he spoke by a divine spirit, he predicted also an event which was shortly to happen, and which indeed did fall out, in a place from which he in whom this spirit was speaking was far distant. But he never cried, Forbear your villanies, Sylla! - the villanies which were committed at Rome by that victor to whom a golden crown on the calf's liver had been shown as the divine evidence of his victory. If such signs as this were customarily sent by just gods, and not by wicked demons, then certainly the entrails he consulted should rather have given Sylla intimation of the cruel disasters that were to befall the city and himself. For that victory was not so conducive to his exaltation to power, as it was fatal to his ambition; for by it he became so insatiable in his desires, and was rendered so arrogant and reckless by prosperity, that he may be said rather to have inflicted a moral destruction on himself than corporal destruction on his enemies. But these truly woeful and deplorable calamities the gods gave him no previous hint of, neither by entrails, augury, dream, nor prediction. For they feared his amendment more than his defeat. Yea, they took good care that this glorious conqueror of his own fellow citizens should be conquered and led captive by his own infamous vices, and should thus be the more submissive slave of the demons themselves. " "
16.4 But though these nations are said to have been dispersed according to their languages, yet the narrator recurs to that time when all had but one language, and explains how it came to pass that a diversity of languages was introduced. The whole earth, he says, was of one lip, and all had one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar, and dwelt there. And they said one to another, Come, and let us make bricks, and burn them thoroughly. And they had bricks for stone, and slime for mortar. And they said, Come, and let us build for ourselves a city, and a tower whose top shall reach the sky; and let us make us a name, before we be scattered abroad on the face of all the earth. And the Lord came down to see the city and the tower, which the children of men built. And the Lord God said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Come, and let us go down, and confound there their language, that they may not understand one another's speech. And God scattered them thence on the face of all the earth: and they left off to build the city and the tower. Therefore the name of it is called Confusion; because the Lord did there confound the language of all the earth: and the Lord God scattered them thence on the face of all the earth. Genesis 11:1-9 This city, which was called Confusion, is the same as Babylon, whose wonderful construction Gentile history also notices. For Babylon means Confusion. Whence we conclude that the giant Nimrod was its founder, as had been hinted a little before, where Scripture, in speaking of him, says that the beginning of his kingdom was Babylon, that is, Babylon had a supremacy over the other cities as the metropolis and royal residence; although it did not rise to the grand dimensions designed by its proud and impious founder. The plan was to make it so high that it should reach the sky, whether this was meant of one tower which they intended to build higher than the others, or of all the towers, which might be signified by the singular number, as we speak of the soldier, meaning the army, and of the frog or the locust, when we refer to the whole multitude of frogs and locusts in the plagues with which Moses smote the Egyptians. Exodus x But what did these vain and presumptuous men intend? How did they expect to raise this lofty mass against God, when they had built it above all the mountains and the clouds of the earth's atmosphere? What injury could any spiritual or material elevation do to God? The safe and true way to heaven is made by humility, which lifts up the heart to the Lord, not against Him; as this giant is said to have been a hunter against the Lord. This has been misunderstood by some through the ambiguity of the Greek word, and they have translated it, not against the Lord, but before the Lord; for &
16.17 During the same period there were three famous kingdoms of the nations, in which the city of the earth-born, that is, the society of men living according to man under the domination of the fallen angels, chiefly flourished, namely, the three kingdoms of Sicyon, Egypt, and Assyria. of these, Assyria was much the most powerful and sublime; for that king Ninus, son of Belus, had subdued the people of all Asia except India. By Asia I now mean not that part which is one province of this greater Asia, but what is called Universal Asia, which some set down as the half, but most as the third part of the whole world - the three being Asia, Europe, and Africa, thereby making an unequal division. For the part called Asia stretches from the south through the east even to the north; Europe from the north even to the west; and Africa from the west even to the south. Thus we see that two, Europe and Africa, contain one half of the world, and Asia alone the other half. And these two parts are made by the circumstance, that there enters between them from the ocean all the Mediterranean water, which makes this great sea of ours. So that, if you divide the world into two parts, the east and the west, Asia will be in the one, and Europe and Africa in the other. So that of the three kingdoms then famous, one, namely Sicyon, was not under the Assyrians, because it was in Europe; but as for Egypt, how could it fail to be subject to the empire which ruled all Asia with the single exception of India? In Assyria, therefore, the dominion of the impious city had the pre-eminence. Its head was Babylon - an earth-born city, most fitly named, for it means confusion. There Ninus reigned after the death of his father Belus, who first had reigned there sixty-five years. His son Ninus, who, on his father's death, succeeded to the kingdom, reigned fifty-two years, and had been king forty-three years when Abraham was born, which was about the 1200th year before Rome was founded, as it were another Babylon in the west. " "
18.2 The society of mortals spread abroad through the earth everywhere, and in the most diverse places, although bound together by a certain fellowship of our common nature, is yet for the most part divided against itself, and the strongest oppress the others, because all follow after their own interests and lusts, while what is longed for either suffices for none, or not for all, because it is not the very thing. For the vanquished succumb to the victorious, preferring any sort of peace and safety to freedom itself; so that they who chose to die rather than be slaves have been greatly wondered at. For in almost all nations the very voice of nature somehow proclaims, that those who happen to be conquered should choose rather to be subject to their conquerors than to be killed by all kinds of warlike destruction. This does not take place without the providence of God, in whose power it lies that any one either subdues or is subdued in war; that some are endowed with kingdoms, others made subject to kings. Now, among the very many kingdoms of the earth into which, by earthly interest or lust, society is divided (which we call by the general name of the city of this world), we see that two, settled and kept distinct from each other both in time and place, have grown far more famous than the rest, first that of the Assyrians, then that of the Romans. First came the one, then the other. The former arose in the east, and, immediately on its close, the latter in the west. I may speak of other kingdoms and other kings as appendages of these. Ninus, then, who succeeded his father Belus, the first king of Assyria, was already the second king of that kingdom when Abraham was born in the land of the Chaldees. There was also at that time a very small kingdom of Sicyon, with which, as from an ancient date, that most universally learned man Marcus Varro begins, in writing of the Roman race. For from these kings of Sicyon he passes to the Athenians, from them to the Latins, and from these to the Romans. Yet very little is related about these kingdoms, before the foundation of Rome, in comparison with that of Assyria. For although even Sallust, the Roman historian, admits that the Athenians were very famous in Greece, yet he thinks they were greater in fame than in fact. For in speaking of them he says, The deeds of the Athenians, as I think, were very great and magnificent, but yet somewhat less than reported by fame. But because writers of great genius arose among them, the deeds of the Athenians were celebrated throughout the world as very great. Thus the virtue of those who did them was held to be as great as men of transcendent genius could represent it to be by the power of laudatory words. This city also derived no small glory from literature and philosophy, the study of which chiefly flourished there. But as regards empire, none in the earliest times was greater than the Assyrian, or so widely extended. For when Ninus the son of Belus was king, he is reported to have subdued the whole of Asia, even to the boundaries of Libya, which as to number is called the third part, but as to size is found to be the half of the whole world. The Indians in the eastern regions were the only people over whom he did not reign; but after his death Semiramis his wife made war on them. Thus it came to pass that all the people and kings in those countries were subject to the kingdom and authority of the Assyrians, and did whatever they were commanded. Now Abraham was born in that kingdom among the Chaldees, in the time of Ninus. But since Grecian affairs are much better known to us than Assyrian, and those who have diligently investigated the antiquity of the Roman nation's origin have followed the order of time through the Greeks to the Latins, and from them to the Romans, who themselves are Latins, we ought on this account, where it is needful, to mention the Assyrian kings, that it may appear how Babylon, like a first Rome, ran its course along with the city of God, which is a stranger in this world. But the things proper for insertion in this work in comparing the two cities, that is, the earthly and heavenly, ought to be taken mostly from the Greek and Latin kingdoms, where Rome herself is like a second Babylon. At Abraham's birth, then, the second kings of Assyria and Sicyon respectively were Ninus and Europs, the first having been Belus and Ægialeus. But when God promised Abraham, on his departure from Babylonia, that he should become a great nation, and that in his seed all nations of the earth should be blessed, the Assyrians had their seventh king, the Sicyons their fifth; for the son of Ninus reigned among them after his mother Semiramis, who is said to have been put to death by him for attempting to defile him by incestuously lying with him. Some think that she founded Babylon, and indeed she may have founded it anew. But we have told, in the sixteenth book, when or by whom it was founded. Now the son of Ninus and Semiramis, who succeeded his mother in the kingdom, is also called Ninus by some, but by others Ninias, a patronymic word. Telexion then held the kingdom of the Sicyons. In his reign times were quiet and joyful to such a degree, that after his death they worshipped him as a god by offering sacrifices and by celebrating games, which are said to have been first instituted on this occasion. "
18.20 While these kings reigned in the places mentioned, the period of the judges being ended, the kingdom of Israel next began with king Saul, when Samuel the prophet lived. At that date those Latin kings began who were surnamed Silvii, having that surname, in addition to their proper name, from their predecessor, that son of Æneas who was called Silvius; just as, long afterward, the successors of C sar Augustus were surnamed C sars. Saul being rejected, so that none of his issue should reign, on his death David succeeded him in the kingdom, after he had reigned forty years. Then the Athenians ceased to have kings after the death of Codrus, and began to have a magistracy to rule the republic. After David, who also reigned forty years, his son Solomon was king of Israel, who built that most noble temple of God at Jerusalem. In his time Alba was built among the Latins, from which thereafter the kings began to be styled kings not of the Latins, but of the Albans, although in the same Latium. Solomon was succeeded by his son Rehoboam, under whom that people was divided into two kingdoms, and its separate parts began to have separate kings.
18.25 When Zedekiah reigned over the Hebrews, and Tarquinius Priscus, the successor of Ancus Martius, over the Romans, the Jewish people was led captive into Babylon, Jerusalem and the temple built by Solomon being overthrown. For the prophets, in chiding them for their iniquity and impiety, predicted that these things should come to pass, especially Jeremiah, who even stated the number of years. Pittacus of Mitylene, another of the sages, is reported to have lived at that time. And Eusebius writes that, while the people of God were held captive in Babylon, the five other sages lived, who must be added to Thales, whom we mentioned above, and Pittacus, in order to make up the seven. These are Solon of Athens, Chilo of Laced mon, Periander of Corinth, Cleobulus of Lindus, and Bias of Priene. These flourished after the theological poets, and were called sages, because they excelled other men in a certain laudable line of life, and summed up some moral precepts in epigrammatic sayings. But they left posterity no literary monuments, except that Solon is alleged to have given certain laws to the Athenians, and Thales was a natural philosopher, and left books of his doctrine in short proverbs. In that time of the Jewish captivity, Anaximander, Anaximenes, and Xenophanes, the natural philosophers, flourished. Pythagoras also lived then, and at this time the name philosopher was first used.
18.27 In order that we may be able to consider these times, let us go back a little to earlier times. At the beginning of the book of the prophet Hosea, who is placed first of twelve, it is written, The word of the Lord which came to Hosea in the days of Uzziah, Jothan, Ahaz, and Hezekiah, kings of Judah. Hosea 1:1 Amos also writes that he prophesied in the days of Uzziah, and adds the name of Jeroboam king of Israel, who lived at the same time. Amos 1:1 Isaiah the son of Amos - either the above-named prophet, or, as is rather affirmed, another who was not a prophet, but was called by the same name - also puts at the head of his book these four kings named by Hosea, saying by way of preface that he prophesied in their days. Micah also names the same times as those of his prophecy, after the days of Uzziah; Micah 1:1 for he names the same three kings as Hosea named - Jotham, Ahaz, and Hezekiah. We find from their own writings that these men prophesied contemporaneously. To these are added Jonah in the reign of Uzziah, and Joel in that of Jotham, who succeeded Uzziah. But we can find the date of these two prophets in the chronicles, not in their own writings, for they say nothing about it themselves. Now these days extend from Procas king of the Latins, or his predecessor Aventinus, down to Romulus king of the Romans, or even to the beginning of the reign of his successor Numa Pompilius. Hezekiah king of Judah certainly reigned till then. So that thus these fountains of prophecy, as I may call them, burst forth at once during those times when the Assyrian kingdom failed and the Roman began; so that, just as in the first period of the Assyrian kingdom Abraham arose, to whom the most distinct promises were made that all nations should be blessed in his seed, so at the beginning of the western Babylon, in the time of whose government Christ was to come in whom these promises were to be fulfilled, the oracles of the prophets were given not only in spoken but in written words, for a testimony that so great a thing should come to pass. For although the people of Israel hardly ever lacked prophets from the time when they began to have kings, these were only for their own use, not for that of the nations. But when the more manifestly prophetic Scripture began to be formed, which was to benefit the nations too, it was fitting that it should begin when this city was founded which was to rule the nations.
18.40 In vain, then, do some babble with most empty presumption, saying that Egypt has understood the reckoning of the stars for more than a hundred thousand years. For in what books have they collected that number who learned letters from Isis their mistress, not much more than two thousand years ago? Varro, who has declared this, is no small authority in history, and it does not disagree with the truth of the divine books. For as it is not yet six thousand years since the first man, who is called Adam, are not those to be ridiculed rather than refuted who try to persuade us of anything regarding a space of time so different from, and contrary to, the ascertained truth? For what historian of the past should we credit more than him who has also predicted things to come which we now see fulfilled? And the very disagreement of the historians among themselves furnishes a good reason why we ought rather to believe him who does not contradict the divine history which we hold. But, on the other hand, the citizens of the impious city, scattered everywhere through the earth, when they read the most learned writers, none of whom seems to be of contemptible authority, and find them disagreeing among themselves about affairs most remote from the memory of our age, cannot find out whom they ought to trust. But we, being sustained by divine authority in the history of our religion, have no doubt that whatever is opposed to it is most false, whatever may be the case regarding other things in secular books, which, whether true or false, yield nothing of moment to our living rightly and happily. 18.41 But let us omit further examination of history, and return to the philosophers from whom we digressed to these things. They seem to have labored in their studies for no other end than to find out how to live in a way proper for laying hold of blessedness. Why, then, have the disciples dissented from their masters, and the fellow disciples from one another, except because as men they have sought after these things by human sense and human reasonings? Now, although there might be among them a desire of glory, so that each wished to be thought wiser and more acute than another, and in no way addicted to the judgment of others, but the inventor of his own dogma and opinion, yet I may grant that there were some, or even very many of them, whose love of truth severed them from their teachers or fellow disciples, that they might strive for what they thought was the truth, whether it was so or not. But what can human misery do, or how or where can it reach forth, so as to attain blessedness, if divine authority does not lead it? Finally, let our authors, among whom the canon of the sacred books is fixed and bounded, be far from disagreeing in any respect. It is not without good reason, then, that not merely a few people prating in the schools and gymnasia in captious disputations, but so many and great people, both learned and unlearned, in countries and cities, have believed that God spoke to them or by them, i.e. the canonical writers, when they wrote these books. There ought, indeed, to be but few of them, lest on account of their multitude what ought to be religiously esteemed should grow cheap; and yet not so few that their agreement should not be wonderful. For among the multitude of philosophers, who in their works have left behind them the monuments of their dogmas, no one will easily find any who agree in all their opinions. But to show this is too long a task for this work. But what author of any sect is so approved in this demon-worshipping city, that the rest who have differed from or opposed him in opinion have been disapproved? The Epicureans asserted that human affairs were not under the providence of the gods; and the Stoics, holding the opposite opinion, agreed that they were ruled and defended by favorable and tutelary gods. Yet were not both sects famous among the Athenians? I wonder, then, why Anaxagoras was accused of a crime for saying that the sun was a burning stone, and denying that it was a god at all; while in the same city Epicurus flourished gloriously and lived securely, although he not only did not believe that the sun or any star was a god, but contended that neither Jupiter nor any of the gods dwelt in the world at all, so that the prayers and supplications of men might reach them! Were not both Aristippus and Antisthenes there, two noble philosophers and both Socratic? Yet they placed the chief end of life within bounds so diverse and contradictory, that the first made the delight of the body the chief good, while the other asserted that man was made happy mainly by the virtue of the mind. The one also said that the wise man should flee from the republic; the other, that he should administer its affairs. Yet did not each gather disciples to follow his own sect? Indeed, in the conspicuous and well-known porch, in gymnasia, in gardens, in places public and private, they openly strove in bands each for his own opinion, some asserting there was one world, others innumerable worlds; some that this world had a beginning, others that it had not; some that it would perish, others that it would exist always; some that it was governed by the divine mind, others by chance and accident; some that souls are immortal, others that they are mortal - and of those who asserted their immortality, some said they transmigrated through beasts, others that it was by no means so; while of those who asserted their mortality, some said they perished immediately after the body, others that they survived either a little while or a longer time, but not always; some fixing supreme good in the body, some in the mind, some in both; others adding to the mind and body external good things; some thinking that the bodily senses ought to be trusted always, some not always, others never. Now what people, senate, power, or public dignity of the impious city has ever taken care to judge between all these and other nearly innumerable dissensions of the philosophers, approving and accepting some, and disapproving and rejecting others? Has it not held in its bosom at random, without any judgment, and confusedly, so many controversies of men at variance, not about fields, houses, or anything of a pecuniary nature, but about those things which make life either miserable or happy? Even if some true things were said in it, yet falsehoods were uttered with the same licence; so that such a city has not amiss received the title of the mystic Babylon. For Babylon means confusion, as we remember we have already explained. Nor does it matter to the devil, its king, how they wrangle among themselves in contradictory errors, since all alike deservedly belong to him on account of their great and varied impiety. But that nation, that people, that city, that republic, these Israelites, to whom the oracles of God were entrusted, by no means confounded with similar licence false prophets with the true prophets; but, agreeing together, and differing in nothing, acknowledged and upheld the authentic authors of their sacred books. These were their philosophers, these were their sages, divines, prophets, and teachers of probity and piety. Whoever was wise and lived according to them was wise and lived not according to men, but according to God who has spoken by them. If sacrilege is forbidden there, God has forbidden it. If it is said, Honor your father and your mother, Exodus 20:12 God has commanded it. If it is said, You shall not commit adultery, You shall not kill, You shall not steal, and other similar commandments, not human lips but the divine oracles have enounced them. Whatever truth certain philosophers, amid their false opinions, were able to see, and strove by laborious discussions to persuade men of - such as that God had made this world, and Himself most providently governs it, or of the nobility of the virtues, of the love of country, of fidelity in friendship, of good works and everything pertaining to virtuous manners, although they knew not to what end and what rule all these things were to be referred - all these, by words prophetic, that is, divine, although spoken by men, were commended to the people in that city, and not inculcated by contention in arguments, so that he who should know them might be afraid of contemning, not the wit of men, but the oracle of God.
18.51 But the devil, seeing the temples of the demons deserted, and the human race running to the name of the liberating Mediator, has moved the heretics under the Christian name to resist the Christian doctrine, as if they could be kept in the city of God indifferently without any correction, just as the city of confusion indifferently held the philosophers who were of diverse and adverse opinions. Those, therefore, in the Church of Christ who savor anything morbid and depraved, and, on being corrected that they may savor what is wholesome and right, contumaciously resist, and will not amend their pestiferous and deadly dogmas, but persist in defending them, become heretics, and, going without, are to be reckoned as enemies who serve for her discipline. For even thus they profit by their wickedness those true Catholic members of Christ, since God makes a good use even of the wicked, and all things work together for good to them that love Him. Romans 8:28 For all the enemies of the Church, whatever error blinds or malice depraves them, exercise her patience if they receive the power to afflict her corporally; and if they only oppose her by wicked thought, they exercise her wisdom: but at the same time, if these enemies are loved, they exercise her benevolence, or even her beneficence, whether she deals with them by persuasive doctrine or by terrible discipline. And thus the devil, the prince of the impious city, when he stirs up his own vessels against the city of God that sojourns in this world, is permitted to do her no harm. For without doubt the divine providence procures for her both consolation through prosperity, that she may not be broken by adversity, and trial through adversity, that she may not be corrupted by prosperity; and thus each is tempered by the other, as we recognize in the Psalms that voice which arises from no other cause, According to the multitude of my griefs in my heart, Your consolations have delighted my soul. Hence also is that saying of the apostle, Rejoicing in hope, patient in tribulation. Romans 12:12 For it is not to be thought that what the same teacher says can at any time fail, Whoever will live piously in Christ shall suffer persecution. 2 Timothy 3:12 Because even when those who are without do not rage, and thus there seems to be, and really is, tranquillity, which brings very much consolation, especially to the weak, yet there are not wanting, yea, there are many within who by their abandoned manners torment the hearts of those who live piously, since by them the Christian and Catholic name is blasphemed; and the dearer that name is to those who will live piously in Christ, the more do they grieve that through the wicked, who have a place within, it comes to be less loved than pious minds desire. The heretics themselves also, since they are thought to have the Christian name and sacraments, Scriptures, and profession, cause great grief in the hearts of the pious, both because many who wish to be Christians are compelled by their dissensions to hesitate, and many evil-speakers also find in them matter for blaspheming the Christian name, because they too are at any rate called Christians. By these and similar depraved manners and errors of men, those who will live piously in Christ suffer persecution, even when no one molests or vexes their body; for they suffer this persecution, not in their bodies, but in their hearts. Whence is that word, According to the multitude of my griefs in my heart; for he does not say, in my body. Yet, on the other hand, none of them can perish, because the immutable divine promises are thought of. And because the apostle says, The Lord knows them that are His; 2 Timothy 2:19 for whom He did foreknow, He also predestinated to be conformed to the image of His Son, Romans 8:29 none of them can perish; therefore it follows in that psalm, Your consolations have delighted my soul. But that grief which arises in the hearts of the pious, who are persecuted by the manners of bad or false Christians, is profitable to the sufferers, because it proceeds from the charity in which they do not wish them either to perish or to hinder the salvation of others. Finally, great consolations grow out of their chastisement, which imbue the souls of the pious with a fecundity as great as the pains with which they were troubled concerning their own perdition. Thus in this world, in these evil days, not only from the time of the bodily presence of Christ and His apostles, but even from that of Abel, whom first his wicked brother slew because he was righteous, 1 John 3:12 and thenceforth even to the end of this world, the Church has gone forward on pilgrimage amid the persecutions of the world and the consolations of God. '" None |
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43. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Babylon • Babylon, symbolism of
Found in books: Grove (2021), Augustine on Memory, 129, 131, 132; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 69, 70; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 216
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44. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Babylon • Babylon, symbolism of
Found in books: O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 60; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 216
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45. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Babylon • Babylon, and theory of Four Empires
Found in books: Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 413; Van Nuffelen (2012), Orosius and the Rhetoric of History, 51
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