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Tiresias: The Ancient Mediterranean Religions Source Database

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subject book bibliographic info
cities Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 34, 40, 50, 75, 123, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 158, 159, 162, 163, 164, 165, 166, 168, 169, 170, 171, 172, 173, 174, 175, 180, 199, 211, 213, 215, 216, 217, 218, 222, 223, 225, 226, 227, 228, 229, 234, 243, 244, 245, 246, 256, 257, 258, 267, 268, 269, 270, 274, 275, 284, 287, 288, 290, 294, 295, 297, 299, 300, 301, 302, 303, 316, 320, 321, 322, 323, 324, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 348, 351, 352, 362, 363, 367, 368, 370, 377, 379, 389, 399, 409, 433, 438, 440, 476, 481
Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 32, 33, 37, 39, 40, 41, 53, 57, 75, 87, 89, 93, 146, 161, 169, 171, 172, 176, 183, 191
Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 66, 67, 84, 87, 88, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 161, 168, 169, 188, 197, 198, 202, 203
cities, about them, sanctuaries, gathering Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 284, 285
cities, administration Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 427, 429
cities, administration/councils, magistrates Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 32, 34, 46, 52, 53, 55, 58, 67, 74, 75, 117, 133, 182, 183, 191, 202, 222
cities, aftermath of Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 9, 94, 99, 100, 108, 109, 110, 111, 112, 113, 143, 155
cities, against, etruscans, league of italian Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 173
cities, alexandra, and laments for the fall of Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 113
cities, amazons, founding other Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 141, 190
cities, and changes of name’, callimachus, ‘foundations of islands and Walter (2020), Time in Ancient Stories of Origin, 108
cities, and christianity Parkins and Smith (1998), Trade, Traders and the Ancient City, 207, 212, 213
cities, and coastal people, submissive Gera (2014), Judith, 127, 144, 157, 158, 159, 160, 161, 162, 199, 246, 349, 350, 446
cities, and economic activity Parkins and Smith (1998), Trade, Traders and the Ancient City, 227, 229
cities, and empires, reciprocity, between Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 139
cities, and people, coastal Gera (2014), Judith, 30, 33, 124, 125, 152, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 170, 172, 196, 197, 217, 238, 239, 242, 338, 432
cities, and sanctuaries, cornelius sulla, lucius, treatment of Wilding (2022), Reinventing the Amphiareion at Oropos, 199, 205, 206, 207, 208, 210, 211, 212, 213, 214, 215, 216, 252
cities, and, sennaar, the sodomite Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 5, 117, 119, 129, 130, 292, 359, 360, 361, 362, 363, 364, 365, 366, 367
cities, as thematic locus in herodotean reception Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 160, 166, 171, 172, 173, 174, 175, 176, 177
cities, as women Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 139
cities, as, human ‘saviours’, founders of Jim (2022), Saviour Gods and Soteria in Ancient Greece, 35, 66, 183, 190, 191, 201
cities, assizes Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 142, 248
cities, associations, in Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 25, 255
cities, athens, mētropolis of the ionian Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 19, 31, 116
cities, autonomy, financial, of late antique Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 314
cities, battles in coastal Schwartz (2008), 2 Maccabees, 424
cities, bithynia/bithynians Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 329, 352, 356, 414
cities, bithynia/bithynians, disputes between Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 479
cities, boeotia, of akraiphia Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 171
cities, boeotia, of coronea Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 92, 156
cities, boeotia, of tanagra Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 219
cities, boeotia, of thebes Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 93, 110, 172, 193, 250
cities, brothels, location within McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 78, 79, 80, 81, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 109
cities, by hellenistic kings, patronage, of Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 138
cities, cappadocia/cappadocians Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 415
cities, christianity, and Parkins and Smith (1998), Trade, Traders and the Ancient City, 207, 212, 213
cities, chōra, greek Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 94, 95, 308
cities, cilicia, roman province Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 478, 479
cities, citizens, Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 55, 75, 87, 92, 117
cities, civil strife, josephus’ abhorrence of Feldman (2006), Judaism and Hellenism Reconsidered, 479, 480, 481, 482, 483, 484, 485, 486, 487, 488, 489, 490, 646, 647
cities, colonnaded streets Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 87, 183, 189
cities, competition between Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 292, 293
Tacoma (2020), Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship, 160, 161, 162, 163, 164, 166, 167, 168, 169, 170, 171, 172, 173, 177, 178, 179, 180, 181, 182, 184, 186, 188
cities, consumer Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 21, 25, 31, 40
cities, conversion, of communities Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 52, 150, 152, 182
cities, destruction of sodom, sodomite Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 6, 25, 32, 39, 55, 114, 117, 119, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301
cities, diatribe, on the sodomite Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 277, 278, 285
cities, economic intervention by Parkins and Smith (1998), Trade, Traders and the Ancient City, 229
cities, edessan, of greek Merz and Tieleman (2012), Ambrosiaster's Political Theology, 26
cities, eleutheria, of hellenistic Jim (2022), Saviour Gods and Soteria in Ancient Greece, 182, 193, 195, 196
cities, elite, in greek Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 109
cities, entering Jenkyns (2013), God, Space, and City in the Roman Imagination, 175, 186, 187, 188, 189, 190, 191
cities, ephesos, disputes with other Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 262, 477, 478, 495
cities, era, cilician Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 289, 300, 302, 315, 317
cities, five, the number, and the destruction of the sodomite Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 51, 117, 119, 129, 130, 290, 291, 292, 293, 301
cities, foreign Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 47
cities, free Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 159, 164, 170, 171, 172, 187, 203, 204, 212, 219, 220, 221, 222, 258, 267, 268, 269, 272, 273, 274, 277, 291, 300, 301, 350
Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 44, 204
cities, galatia, roman province Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 415, 421
cities, given agrippa ii, to, by nero Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 201
cities, gods/goddesses, as tutelary deities of Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 94
cities, hadrian, emperor, names of Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 347
cities, hero-cults, nostoi traditions, cults Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 269, 270, 301, 302, 303, 305, 307, 308
cities, homonymity of Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 34
cities, in asia, rivalries, between Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 48, 53, 54, 57
cities, in roman egypt, intervention, by Parkins and Smith (1998), Trade, Traders and the Ancient City, 186
cities, institutions Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 93, 182
cities, intervention, by Parkins and Smith (1998), Trade, Traders and the Ancient City, 229
cities, laws, jewish, compared to laws of Schwartz (2008), 2 Maccabees, 6, 7, 51, 174, 216, 275, 290
cities, layout, buildings, and monuments Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 55, 58, 87, 93, 126, 169, 170, 182, 183, 189, 236
cities, legal procedure, in hellenistic Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 129
cities, levitical Schiffman (1983), Testimony and the Penal Code, 74
Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 259
cities, levitical service, age limits for Schiffman (1983), Testimony and the Penal Code, 30, 31, 32, 34, 35, 40, 59
cities, local small baths Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 49, 90, 91, 201, 230
cities, lycia, roman province Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 414
cities, mighty Gera (2014), Judith, 154, 160
cities, mountains, and Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 38, 53, 54, 55, 56, 58, 59, 61, 224, 225, 226, 227, 247, 258, 259, 260, 263, 265, 266, 269, 270, 271, 272, 273, 274, 275, 276, 279, 281, 282, 303
cities, myth of dead sea and area, destroyed Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 206, 215, 224, 231, 239
cities, name changes of Tacoma (2020), Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship, 169
cities, of bubon, balbura, tetrapolis, league of the oinoanda, kibyra Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 228
cities, of coastal plain taken from jewish state by, pompey Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 63
cities, of palestine as pagan, paganism Hayes (2022), The Literature of the Sages: A Re-Visioning, 33, 325
cities, of refuge Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 92
cities, of refuge, asylum Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 92
cities, of refuge, city Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 251, 254, 255, 257
cities, of refuge, five, the number, and the Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 265, 271
cities, of roman egypt, coins, in Parkins and Smith (1998), Trade, Traders and the Ancient City, 186
cities, of roman egypt, monetarisation, in Parkins and Smith (1998), Trade, Traders and the Ancient City, 186
cities, of the plain” fiscus iudaicus, “five, genesis Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 45, 46, 50, 94
cities, outside kingdom, herod the great territorial expansion and building projects of in Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 200, 201, 202, 203, 204, 205, 206
cities, pagan, pagans Levine (2005), The Ancient Synagogue, The First Thousand Years, 114
cities, paphlagonia/paphlagonians, era of Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 322
cities, paphos, cyprus, rivalry with other Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 135
cities, paroikoi, non-greek residents of Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 453, 467, 503
cities, pasture land levitical, miqrash Schiffman (1983), Testimony and the Penal Code, 74, 83
cities, philo of alexandria, and Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 31, 32, 33
cities, philo of alexandria, and the destruction of five Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 224, 225
cities, phylai, “tribes” in greek Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 255
cities, polis, disputes/tensions, internal and between Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 130, 141, 152, 426, 477, 478, 479
cities, properties owned by Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 49, 57
cities, provincial Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 194, 326
cities, provincial, greek Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 278
cities, provincial, greek east Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 251, 253, 254, 255, 256, 257, 258, 261, 262, 263, 264, 266, 267, 268
cities, public works, in Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 256, 257, 518, 519, 520, 521, 522, 523, 524, 525, 526, 528, 529, 530
cities, rabbis, views of Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 57, 58, 67, 74
cities, saved by, sacrifice Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 78, 79, 120, 121, 123, 317, 318
cities, slaves of Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 203
cities, stoas Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 40, 182
cities, strabo, description of Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 9, 10
cities, taras, bonding with non-dorian Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 310
cities, theme of two O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 33, 57, 58, 59, 60, 61, 62, 63, 64, 66, 67, 68, 69, 70, 189, 190, 191, 197, 249, 250, 303, 304
cities, to hellenistic kings, taxes, paid by Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 148
cities, unfaithful Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 196
cities, vs. families Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 116
cities, war, deportation of defeated Bickerman and Tropper (2007), Studies in Jewish and Christian History, 969, 970, 971, 973
cities, weberian model, consumer Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 21
cities, where rabbis lived Feldman (2006), Judaism and Hellenism Reconsidered, 14
cities, with none, markets Parkins and Smith (1998), Trade, Traders and the Ancient City, 196
cities, without markets Parkins and Smith (1998), Trade, Traders and the Ancient City, 196
cities, ”, and “sea demetrios poliorketes, “besieger of king, ” Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 184, 188, 189, 190, 231
cities/epistles, in the revelation, ephesos, seven Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 532
cities’, modes of honoring, emperors Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 203
cities’, theme in ambrose, two O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 60
citizen, belonging to, city, politics, life of Pucci (2016), Euripides' Revolution Under Cover: An Essay, 134
citizens, in greek, cities, presbuteroi, older Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 256
citizens, in hierapolis, associations, in cities, of roman Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 258
citizens, love of city, thucydides, on Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 340
city Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 35, 68, 79, 138
Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 104, 133, 165, 221, 421
Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 13, 32, 120, 127, 156, 167, 192, 218, 220, 223, 224, 227, 253
Jouanna (2012), Greek Medicine from Hippocrates to Galen, 56, 110, 128, 170
Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 16, 19, 20, 21, 34, 35, 44, 50, 53, 57, 106, 133, 160, 161, 162, 178, 179, 185, 186, 187, 188, 189
Osborne (1996), Eros Unveiled: Plato and the God of Love. 88, 89, 95, 98
Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 102, 126, 183, 185, 187, 188, 191, 193, 197, 198, 200, 215, 296, 301, 309, 378, 433, 436, 438, 439
Schwartz (2008), 2 Maccabees, 46, 50, 65, 66, 375
Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 5, 6, 10, 11, 22, 23, 24, 25, 27, 28, 29, 36, 37, 38, 65, 68, 70, 90, 156, 157, 158, 165, 167, 168, 169, 170, 173, 174, 175, 191, 203, 209, 213, 215, 282, 325, 347, 352, 363, 365, 366, 367, 368, 372
Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 6, 11, 14, 17, 18, 19, 21, 47, 84, 89, 101, 102, 103, 104, 106, 109, 114, 116, 117, 125, 128, 129, 130, 131, 132, 133, 135, 136, 137, 138, 147, 148, 159, 161, 162, 164, 165, 166, 168, 171, 178, 185, 190, 193, 218, 219, 237, 239, 240, 241, 245, 246, 249, 252, 256, 257, 262, 267, 272, 273, 279, 285, 287, 288, 291, 312, 338, 339, 342, 345, 347, 351, 354, 357, 360, 368, 398, 405, 413
city, aetna Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 58
city, against byzantine forces and, naples, jews’ defense of Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 295, 349, 353
city, agones, in Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 28, 29, 58, 94, 95, 113, 114, 132, 171, 214, 215, 216, 217, 232, 235, 242, 243, 257, 258, 268, 269
city, akraiphia/akraiphnion, boiotian Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 113, 114, 115
city, alalkomenai, boiotian Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 99, 105, 110, 111, 112
city, alkmene, midea Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 172, 176
city, amphipolis Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century. 36, 39, 46, 50, 73, 139, 142, 151
city, analogy between body and soul, between soul and Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 33, 34, 40, 84, 176, 200
city, anchialus Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 779
city, and argos, midea Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 161
city, and cult, identity of Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 221
city, and eumenes ii of pergamon, organization of kingdom, coinage Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 245, 247, 249
city, and people, shechem Gera (2014), Judith, 33, 54, 166, 176, 213, 243, 297, 303, 304, 305, 306, 307, 308, 309, 310, 316, 318, 319, 398, 419, 435
city, and wall, pergamon, eumenian new Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 238
city, anthropological concept, apotropaioi theoi archaic Parker (2005), Polytheism and Society at Athens, 3, 379
city, apostate Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 125
Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 242
city, archaic wall, athens Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 187
city, argos Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 22, 31, 93, 162, 174, 363, 365, 366, 369, 405, 407, 408, 409, 410, 414, 415, 416, 417, 418, 419, 420, 421, 422, 423, 424
city, argos, argives Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 35, 100, 146, 160, 196
city, as a metaliterary metaphor, leaving the Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 212, 213, 214, 215, 216, 217, 218, 219, 220
city, as a musical genre, law, nomos, common belief of a Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 185, 207, 215, 228
city, as a setting for medical activity Jouanna (2012), Greek Medicine from Hippocrates to Galen, 45, 51
city, as peritextual marker, longus, daphnis and chloe Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 183, 184, 185, 188, 189, 190, 191
city, as rational distribution law, nomos, common belief of a, dianomê Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 19
city, asclepius, of Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 26, 27, 29, 30, 48, 51, 57, 59, 60, 87, 89, 102, 114, 134, 136, 139, 157, 171, 194, 246, 260, 261, 262
city, assur Arboll (2020), Medicine in Ancient Assur: A Microhistorical Study of the Neo-Assyrian Healer Ki?ir-Aššur, 14, 27, 28, 59, 65, 67, 68, 83, 84, 86, 98, 187, 208, 209, 210, 253, 254, 255, 256, 258, 259, 260, 261, 262
city, at night, movement in the Jenkyns (2013), God, Space, and City in the Roman Imagination, 175, 186, 187, 188, 189
city, athena, of Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 57, 64, 65, 71, 75, 207, 209, 212, 225, 262, 276, 277, 278
city, athenian dionysia, festival MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 41, 51
city, athens, as archaic Parker (2005), Polytheism and Society at Athens, 3, 379
city, athens, of academy Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 14, 134, 299
city, athens, of acropolis Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 14
city, athens, of agora Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 14, 135
city, athens, of dipylon gate Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 92
city, athens, of eleusinion Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 331
city, athens, of gymnasia Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 146
city, athens, of gymnasium of diogenes Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 134, 135, 136, 137, 139, 140, 144, 145, 146, 147
city, athens, of gymnasium of ptolemaios Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 135
city, athens, of kerameikos Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 92
city, athens, of kynosarges Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 134
city, athens, of library of hadrian Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299
city, athens, of lykeion Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 14, 134
city, athens, of monument of philopappos Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 16
city, athens, of pompeion Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 14
city, athens, of post-herulian wall Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 134
city, athens, of stadium of herodes Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 245
city, athens, of stoa poikile Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 258
city, athens, of theatre of dionysos Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 14
city, berenike Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 211
city, beroea Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century. 34, 46, 55, 56, 57, 58, 59, 60, 61, 62, 63, 65, 66, 77, 81, 231, 252, 261, 332
city, best vs. second-best Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 20, 26, 57, 58, 59, 60, 61, 64, 137, 141, 150, 165, 201
city, biblical/near eastern lamentation models, lament Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 189, 190, 191, 193, 194, 195
city, body, compared to the Jouanna (2012), Greek Medicine from Hippocrates to Galen, 21
city, burial, in the Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 224, 225, 242
city, burning of Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 197, 198
city, by libanius, aegae termed great Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 699
city, byblus, phoenician Feldman (2006), Judaism and Hellenism Reconsidered, 43
city, centers and civic monuments, sculpture, in Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 87, 126, 132, 164, 169, 170, 172, 174, 175, 176, 182, 183
city, chaironeia, boiotian Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 95
city, choregoi, of Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 28, 29, 41, 44, 58, 70, 91, 94, 95, 126, 127, 133, 214, 215, 217, 232, 235, 252, 258, 263, 268, 269, 273
city, cities, Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 130, 131, 132, 142, 145, 147
city, ciuitas Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 101, 132, 151, 242, 243, 251, 283
city, civic life context/religion Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 55, 67, 68, 70, 71, 72, 73, 74, 75, 76, 77, 85, 106, 120, 156, 158, 161, 162, 163, 164, 182, 186, 187, 189, 205, 212, 247, 250, 252, 254, 255
city, commanding akhaian traditions, mykenai, classical Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 130, 165, 174, 176
city, community, holy Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 201
city, compared, to the body Jouanna (2012), Greek Medicine from Hippocrates to Galen, 21
city, constitution, best vs. second-best Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 31, 49, 65, 86, 150, 189, 206, 214
city, cosmic Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 46, 47, 111, 126, 184
Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 346
city, council Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 166
city, councillors Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 91
city, councils Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 110, 123, 128, 129, 233, 246, 251, 260, 311
city, councils’ control of public finance, undermining of Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 311
city, court, and interaction between Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 79, 81, 298
city, crown Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 530, 947, 986, 1031, 1039, 1137
city, cult Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 242
city, cult, imperial administration and the Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 84, 85, 116, 160
city, d., dionysia festivals, great or Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 8, 32, 36, 38, 121, 153, 154, 180, 181, 182, 195, 236, 272, 276, 291, 326, 342, 343
city, david, his Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 1, 31, 111, 342, 382
city, defense of praetors Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 256
city, deme, priest Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 825, 896
city, descending, movement in the Jenkyns (2013), God, Space, and City in the Roman Imagination, 171, 173, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186
city, destruction of midea Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 162, 164, 165
city, destruction of mykenai, classical Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 161, 164
city, developing around sanctuary, lousoi Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 285
city, devil, as chief of the impious O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 220
city, dion Athanassaki and Titchener (2022), Plutarch's Cities, 207, 214, 215
city, dion, dium Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 161
city, dionysia Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 13, 173, 181, 222, 228, 230, 232, 242, 243
Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 561, 643, 659, 704, 796, 803, 806, 1014, 1080
MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 41, 51
Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 13, 57, 103, 179
Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 135, 236, 340, 359
city, dionysia, athens Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 107
city, dionysia, epimeletai, of pompe of Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 24, 27, 71, 94, 114, 151, 197, 209, 212, 214, 237
city, dionysia, great / Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 47, 53, 134, 147
city, dionysia, great dionysia Bernabe et al. (2013), Redefining Dionysos, 72, 82, 94, 273, 285, 303, 308, 311, 381, 409
city, dium Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century. 34, 36, 46, 50, 55, 56, 57, 60, 76, 77, 266, 267, 332
city, during civil unrest, movement in the Jenkyns (2013), God, Space, and City in the Roman Imagination, 144, 158, 159, 160, 161, 162, 163, 164, 165, 169
city, economies, egypt, roman Parkins and Smith (1998), Trade, Traders and the Ancient City, 195
city, edessa Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century. 44, 56, 75, 78, 233, 252
city, edicts, imperial administration and the Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 144, 197, 333, 339, 365, 391
city, elektryon at midea Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 171
city, elite, imperial administration and the Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 362
city, entering, movement in the Jenkyns (2013), God, Space, and City in the Roman Imagination, 186, 187, 188, 189, 190, 191
city, euergetês, benefactors, symbiosis of with Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 369
city, euromus, carian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 103
city, exegetai, of Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 58, 72, 75, 158, 225
city, family, imperial administration and the Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 85
city, first and second Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 6, 42, 50, 52, 54, 55, 57, 58, 59, 60, 64, 72, 85, 86, 125, 137, 161, 165, 195, 197, 198, 199
city, first and second, third Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 57, 188, 197, 199
city, flow, movement in the Jenkyns (2013), God, Space, and City in the Roman Imagination, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177
city, forces, imperial administration and the Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 143, 148
city, foundation, of Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 171, 179, 183, 190, 191, 211, 214, 302, 307, 363, 369
city, foundations, akhaia, akhaians, epic, also atreids Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 240, 245, 301, 302, 303
city, founder miletos, tragasie, spouse of the mythical Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 475
city, founder, akamas, mythical Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 475
city, founder, akmon, mythical Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 475
city, founder, dokimos, mythical Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 475
city, founder, dorylaios, mythical Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 475
city, founder, kaunos, mythical Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 475, 476
city, founder, kidramos, mythical warrior and Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 475
city, founder, marsyas, mythical warrior and Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 475
city, founder, miletos, mythical Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 475
city, free Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 88
city, gate Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 6, 17, 103, 106, 109, 116, 256, 257, 279, 338, 342, 357
city, gates, apollo, statues at Jim (2022), Saviour Gods and Soteria in Ancient Greece, 51, 67
city, gates, bethulia Gera (2014), Judith, 30, 57, 292, 330, 334, 335, 337, 399, 402, 403
city, government, post-curial Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 318
city, gymnasiarchs, of Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 42
city, haliartos, boiotian Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 112, 113, 114, 115
city, halos, thessalian Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 60
city, heraclea lyncestis Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century. 34, 44, 46, 94, 280, 313
city, herakles at midea Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 172
city, herakles, mykenai, classical Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 172
city, holy Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 211
city, honorary titles, “father” / “mother” of the Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 249
city, honorary titles, “son” / “daughter” of the Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 226
city, human heteronomy, law, nomos, common belief of a Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 99, 183
city, ideal, kallipolis Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 19, 20, 138, 316, 323, 376, 524, 526, 527, 529, 537
city, immortality, of the Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 26, 162, 189
city, imperial van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 34
city, imperial administration and the Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 124, 127, 333, 336, 362
city, in ancient mari syria Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 41, 42, 158, 253
city, in arabia, elana Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 121
city, in cappadocia, claudius Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 331
city, in cappadocia, komana, kumani, temple state and Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 265, 268, 295, 326, 510
city, in caria, nysa Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 272, 316, 367, 427, 485, 512
city, in lycia, olympos Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 170
city, in pamphylia, arsinoe Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 211
city, in roman north simitthu, chemtou, africa, numidian marble quarries at Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 8, 99, 107
city, in rough cilicia, arsinoe Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 211
city, in theognis, salvation, of the Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 118
city, inscriptions, rome as inscriptional Jenkyns (2013), God, Space, and City in the Roman Imagination, 258
city, institutions in athens, imperial administration and the Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 67, 165
city, interpretation of suffering, lament Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 192, 194, 340, 341, 343, 344, 345, 346
city, iton, thessalian Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 3, 10, 11, 12, 13, 14, 59, 60, 61, 62, 63, 64, 65, 66
city, jerusalem Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 194, 246
Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 22
Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 129, 264, 273, 287
city, jerusalem, aelia, christian Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 21, 70, 74, 78
city, jerusalem, as a consumer Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 45
city, jerusalem, as a producer Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 47
city, jerusalem, as heavenly McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 194, 204
city, jerusalem, lower Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 42, 144, 148
city, jerusalem, upper Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 42, 45, 47, 69, 145, 148, 210, 234, 238, 239, 240
city, jewish Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 4, 5
city, jews not exempt from, liturgies Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 95
city, judges, imperial administration and the Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 285, 300
city, kallipolis, as ideal Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 121, 122, 123, 124
city, koroneia, boiotian Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 88, 91, 92, 93, 94, 95, 96, 98, 99, 101, 102, 103, 104, 105, 106, 107, 109, 110
city, kyzikos Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 45, 49
city, kyzikos, kyzikos, hero Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 64, 69
city, lament Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352
city, language of movement in the Jenkyns (2013), God, Space, and City in the Roman Imagination, 143, 144, 153, 154, 155, 158, 159, 160, 163, 168, 169, 189
city, law, as norms and customs of a Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 174
city, law, nomos, common belief of a Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 67, 108
city, law, unwritten law as a, component of common law Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 4, 5, 6, 10, 11
city, lindos Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 224, 227, 232, 233, 236, 237, 238, 247, 252, 253, 254, 259, 263, 264
city, local, pythion Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 855, 858, 862, 1155, 1156
city, london, the Jenkyns (2013), God, Space, and City in the Roman Imagination, 270, 271
city, longus, vice and virtue, country and Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 687, 688, 689, 690, 691, 692
city, magnesia, ideal Athanassaki and Titchener (2022), Plutarch's Cities, 6
city, meaning of the term, law, nomos, common belief of a Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 187, 215
city, megara Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 77, 78, 82, 123
city, meroë Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 23, 38, 63, 65, 68, 75, 168
city, midas Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 158, 510
city, miletus Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 171, 242, 243
city, mirrored in 'house', oikos Brule (2003), Women of Ancient Greece, 159, 166, 167, 173
city, mother of the gods, of Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 64, 65, 75, 130, 143, 155, 163, 177, 191, 207, 211, 225, 226, 250, 276, 277, 278
city, mother, metropolis Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 420, 421, 477, 478, 479
city, motifs, thematic, prominence of the Schwartz (2008), 2 Maccabees, 50, 51
city, movement in the Jenkyns (2013), God, Space, and City in the Roman Imagination, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191
city, mykenai, classical Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 130, 176
city, mētropolis, title, of asia Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 57
city, mētropolis, title, of ionia Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 56, 57
city, namatianus, rutilius claudius, luna, italian Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 248
city, near caspian incubation, other peoples, anariake sea Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 110
city, nicaea Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 160
city, night in the Jenkyns (2013), God, Space, and City in the Roman Imagination, 35, 154
city, of aeneas, rome Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 24
city, of aeneas, rome the Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 24
city, of afyon, “lion’s head, ” castle rock in the modern Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 272
city, of alexandria, bouleuterion Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 19
city, of alexandria, broucheion Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 30
city, of alexandria, canopic road Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 19, 30, 58
city, of alexandria, emporium Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 17, 18, 26, 113
city, of alexandria, five districts Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 22, 30, 254
city, of alexandria, great harbor Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 10, 11, 12, 13, 17, 23, 26, 34, 40, 113
city, of alexandria, great lighthouse Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 11, 12, 26, 57
city, of alexandria, gymnasium/gymnasia Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 19, 38, 39, 40, 43, 44, 142, 251, 252
city, of alexandria, heptastadium Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 17, 18, 26, 56, 58
city, of alexandria, hippodrome Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 19, 141
city, of alexandria, island of pharos Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 10, 11, 12, 13, 20, 23, 26, 34, 56, 57, 58, 59
city, of alexandria, josephus, on the Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 5, 11, 21, 23
city, of alexandria, necropoleis and cemeteries Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 19, 20, 30, 254
city, of alexandria, philo, descriptions of the Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 3, 4, 14, 22, 33, 57, 113
city, of alexandria, royal quarters Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 16, 17, 20, 21, 25, 26, 30, 34, 37, 58
city, of alexandria, streets Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 15
city, of alexandria, theater Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 17, 19, 26, 40, 41, 42, 43, 44, 45, 47, 141, 252, 253, 255
city, of amorgos, minoa Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 205, 207, 209, 210, 211, 212, 213, 214, 215, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 228, 229, 230, 231, 232, 233, 234, 235, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253
city, of artaxata, neroneia, temporary name of the Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 338
city, of asia, ephesos, as chief Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 29, 205, 213
city, of athens Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 14, 15, 17, 40, 67, 68, 70, 71, 72, 74, 76, 82, 93, 98, 407, 414
city, of augustine of hippo, de civitate dei god Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 434, 437, 479
city, of babylon, babel Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 146
city, of beggar, beneventum Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 36
city, of boiotia, arne Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 35, 36, 38
city, of boiotia, thebes Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 91, 92, 134, 138, 141
city, of boiotia, thespiai Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 154, 155, 156, 157
city, of byzantium Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 40, 48, 49, 51, 72, 145, 234
city, of christianity, rome Nasrallah (2019), Archaeology and the Letters of Paul, 195, 196, 197
city, of colonies in asia, athens, mother Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 119, 120, 475, 476
city, of colonies in athens, mother asia, empire Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 143, 145
city, of colonies in athens, mother asia, in king’s peace Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 151
city, of colonies in athens, mother asia, in mithridatic war Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 275
city, of colonies in athens, mother asia, panhellenion Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 474
city, of colonies in athens, mother asia, relations with pergamon Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 233, 240, 247
city, of colonies in athens, mother asia, relations with pontos Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 267
city, of colonies in athens, mother asia, second sophistic Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 492, 493, 494, 495
city, of colonies, mother Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 56, 203
city, of david Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 297
Schwartz (2008), 2 Maccabees, 233
city, of david, pharaohs daughter, wife of solomon, reason for separation from Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 383, 384, 385, 386, 387, 388
city, of epeiros, dodona Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 83, 94
city, of ephesos, burial within Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 77, 87
city, of exile, to refuge Schick (2021), Intention in Talmudic Law: Between Thought and Deed, 53, 56, 75
city, of exiles, rome Fielding (2017), Transformations of Ovid in Late Antiquity. 58, 59, 61
city, of god, aim of Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 221
city, of god, anticipation of its themes in augustine’s preaching O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 29, 31, 32
city, of god, as catechesis O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 304
city, of god, as community O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 187, 188
city, of god, as magnum opus O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 72
city, of god, augustine Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 250, 251, 252, 253
city, of god, augustine, st Van Nuffelen (2012), Orosius and the Rhetoric of History, 1, 2, 5, 6, 7, 8, 9, 11, 16, 17, 18, 22, 23, 24, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 45, 46, 51, 52, 53, 56, 75, 80, 89, 90, 92, 96, 97, 98, 99, 100, 101, 103, 113, 114, 153, 162, 164, 165, 166, 181, 182, 195, 198, 199, 200, 202, 203
city, of god, augustine, the Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 109, 114, 117
city, of god, christ, as founder and ruler of the O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 106
city, of god, defined in terms of ‘love’ O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 182
city, of god, dreams, in late antique and medieval christian literature, augustine, on the Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 786
city, of god, foundation of O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 168, 169
city, of god, history, and Ployd (2023), Augustine, Martyrdom, and Classical Rhetoric, 65, 66, 69
city, of god, its themes in other works of augustine O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 299, 300, 301, 302, 303, 304
city, of god, law, of O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 150
city, of god, origen, in Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 222
city, of god, polemic in O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 37, 38, 39, 97, 98, 105, 106, 109, 112, 113, 115, 129, 130
city, of god, possible revision of O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 39, 40
city, of god, publication of O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 35, 36, 37
city, of god, readership of O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 37, 38, 39
city, of god, structure of work O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 72, 73, 74, 75, 76, 77, 78
city, of god, summary, breviculus, of work O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 311
city, of god, symbolized by ark O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 198, 199
city, of god, the work’s title O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 307
city, of jerusalem, tribute, for Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 41, 42, 43, 44, 48, 49, 50, 51
city, of jews, judaism, rome Nasrallah (2019), Archaeology and the Letters of Paul, 187, 188, 197
city, of joppa, josephus, on tribute for city, of jerusalem and Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51
city, of joppa, tribute, for Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 44, 45, 46, 47, 48
city, of marble, augustus Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 59, 60, 62, 63
city, of mytilene, lesbos, sent theoroi to itonos Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 52, 53, 54, 55, 56, 74, 75, 76, 78
city, of oechalia eurytus Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 91, 92
city, of onias, city/-ies, polis Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 181, 298, 347
city, of pigs Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 339
city, of refuge, city/-ies, polis Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 299, 311, 415
city, of righteousness, polis city/-ies, polis, asedek Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 16, 334, 348, 381, 386, 396, 415
city, of roman north africa, deities worshipped at sicca, le kef, cereres Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 103
city, of roman north africa, deities worshipped at sicca, le kef, dedications to deis parentibus Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 103
city, of roman north africa, deities worshipped at sicca, le kef, di supert and inferi Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 103
city, of roman north africa, deities worshipped at sicca, le kef, fortuna redux Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 103
city, of roman north africa, deities worshipped at sicca, le kef, hercules Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 103
city, of roman north africa, deities worshipped at sicca, le kef, honos and virtus Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 103
city, of roman north africa, deities worshipped at sicca, le kef, jupiter Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 103
city, of roman north africa, deities worshipped at sicca, le kef, mercury Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 103
city, of roman north africa, deities worshipped at sicca, le kef, neptune Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 103
city, of roman north africa, deities worshipped at sicca, le kef, pietas augusta Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 103
city, of roman north africa, deities worshipped at sicca, le kef, roma Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 103
city, of roman north africa, deities worshipped at sicca, le kef, saturn Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 15
city, of roman north africa, deities worshipped at sicca, le kef, sol Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 103
city, of roman north africa, deities worshipped at sicca, le kef, venus Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 103, 104
city, of roman north africa, deities worshipped at sicca, le kef, virtus augusta Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 103
city, of roman north africa, sicca, le kef Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 209
city, of roman north sicca, le kef, africa, ager siccensis Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 99
city, of roman north sicca, le kef, africa, an augustan colony Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 97
city, of roman north sicca, le kef, africa, and minerva Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 101
city, of roman north sicca, le kef, africa, and paqus veneriensis Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 99
city, of roman north sicca, le kef, africa, and pertica siccensium Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 99
city, of roman north sicca, le kef, africa, and saturn cult Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 15
city, of roman north sicca, le kef, africa, and the great persecution Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 81
city, of roman north sicca, le kef, africa, aristocrats at Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 100
city, of roman north sicca, le kef, africa, bishop of Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 6, 123, 124, 125, 261
city, of roman north sicca, le kef, africa, boglio stela of Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 193, 207
city, of roman north sicca, le kef, africa, buildings at Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 100
city, of roman north sicca, le kef, africa, byzantine period Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 112
city, of roman north sicca, le kef, africa, cult of st peter at Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 111, 112, 113
city, of roman north sicca, le kef, africa, epigraphical evidence about Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 100
city, of roman north sicca, le kef, africa, inscriptions of Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 96
city, of roman north sicca, le kef, africa, provincial status of Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 99
city, of roman north sicca, le kef, africa, roman name of Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 97
city, of roman north sicca, le kef, africa, saturn cult at Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 15, 101, 198, 199, 202, 207
city, of roman north sicca, le kef, africa, suggested birthplace of arnobius Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 97
city, of roman north sicca, le kef, africa, temples close to water Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 103
city, of roman north sicca, le kef, africa, vineyards of Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 100
city, of roman north sicca, le kef, africa, working classes at Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 100
city, of roman north sicca, le kef, africas, theatre at Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 101
city, of romans, letter to, rome Nasrallah (2019), Archaeology and the Letters of Paul, 48, 122, 199
city, of rome Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 63, 74, 141, 215, 224, 231
Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 9, 196, 199, 216
Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 20, 21, 23, 35, 76, 79, 82, 93, 94, 164, 178
city, of rome of jews, status in the Isaac (2004), The invention of racism in classical antiquity, 448, 449
city, of rome, and Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 54, 475
city, of rome, auspicato, tied to Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 57, 58
city, of rome, germans, in the Isaac (2004), The invention of racism in classical antiquity, 437
city, of rome, rome, rebuilding of the Goodman (2006), Judaism in the Roman World: Collected Essays, 66
city, of rome, severus, prefect of the Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 173
city, of rome, vigiles, in Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 104, 309
city, of rome, water supply Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 27, 198, 282, 284, 285, 475, 488
city, of rome/roman Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 18, 128, 192
city, of rule, rome Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 14, 31, 38, 68, 80, 106, 107, 108, 111, 114, 115, 116, 117, 119, 120, 121, 122, 123, 159, 161, 162, 164, 165, 211, 285, 293, 295, 296, 297, 298, 299, 300, 301, 359, 362
city, of sais, egyptian Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 25
city, of samaria, samaria, district of samaritis, confused with Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 141
city, of the just, the Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 81, 82, 83, 144, 145, 190
city, of the sun, campanella, tomasso Pinheiro et al. (2015), Philosophy and the Ancient Novel, 53
city, of the sun, city/-ies, polis Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 160, 312, 333, 334, 335, 364, 389, 418
city, of the zadok, city/-ies, polis Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 381, 386, 396
city, of thessaliotis, kierion/kiarion Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 35, 36, 64, 67
city, of valentinian, emperor, vallebana Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 35, 36
city, of wickedness, nineveh Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 124, 138
city, officials, imperial administration and the Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 116, 156, 362
city, ofthe gods, city/state Omeara (2005), Platonopolis: Platonic Political Philosophy in Late Antiquity 92, 94, 95, 96
city, on the southern tip of crimea, chersonnesos Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 270, 287
city, onchestos, boiotian Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 92, 99, 123, 145, 146, 164
city, or koinon as a center of imperial cult, temple guardian, neokoros, rank of a Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 417, 420, 477, 478, 479, 518
city, oracles, on Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 74, 81, 97
city, oral forms, lament for the fallen Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 143
city, orchomenos, boiotian Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 96, 148, 164
city, orchomenos, boiotian pagasai, gulf of Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 11, 55, 59, 61, 63, 76
city, orchomenos, boiotian palladion, court at Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 257, 258
city, orientation towards winds Jouanna (2012), Greek Medicine from Hippocrates to Galen, 156
city, pagan Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 5, 161, 331
city, palimpsestic rome, dynamic changeability of the Jenkyns (2013), God, Space, and City in the Roman Imagination, 266, 267, 268, 269, 270, 271
city, paradigm of dance, paradigmatic Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 39, 40, 42, 44, 57, 165, 192, 199, 200
city, pella Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century. 46, 55, 75, 78, 262
city, people, holy Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 3, 13, 50, 241, 279, 366
city, perioikoi, inhabitants of surrounding vicinity of the Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 193
city, perseus, mykenai, classical Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 170
city, philippi Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century. 2, 32, 36, 39, 44, 56, 58, 59, 60, 61, 62, 63, 105
city, phrygian Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 104
city, plan, marble Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 50, 56, 58, 59, 60, 62, 63
city, plataia, boiotian Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 140, 141, 148
city, plato, ideal Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 43, 100
city, plato, on the decline of the Isaac (2004), The invention of racism in classical antiquity, 126
city, polis Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 115, 137
city, polis, greek Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 42, 43, 48, 54, 55, 61, 62, 162, 169, 170, 171, 242
city, pompai, of Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 24, 27, 58, 71, 94, 114, 130, 171, 212, 216, 217
city, pompeii Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 35, 180, 211, 214
city, population and immigration, plato, on mixture of Isaac (2004), The invention of racism in classical antiquity, 130, 296
city, praetor, praetor urbanus Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 90, 113, 115, 230, 262, 268
city, priest Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 936, 937
city, priestess Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 281, 282, 286, 393, 411, 412, 531, 647, 677, 678, 683, 688, 693, 694, 699, 702, 709, 710, 711, 852, 1210, 1211
city, priests and priestesses, of asclepius, in Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 14, 19, 21, 26, 29, 30, 33, 43, 44, 50, 51, 52, 54, 55, 57, 82, 84, 85, 86, 87, 92, 93, 114, 130, 131, 135, 140, 171, 197, 200, 201, 204, 238, 244, 246, 256
city, priests and priestesses, of zeus soter of Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 21, 43, 50, 57, 71, 85, 87, 93, 197, 204
city, promagistrates, imperium, retained by, until return to Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 122, 123, 124
city, purification, of the Meinel (2015), Pollution and Crisis in Greek Tragedy, 30, 69
city, pythion Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 822, 922
city, quarters, of Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 20, 21, 24, 25, 26, 27, 29, 30, 31, 33, 34, 35, 36, 37, 38, 39, 40, 42, 43, 46, 47, 49, 50, 51, 52, 53, 55, 56, 57, 58, 59, 60, 62, 63, 64, 115
city, religion, in the ideal Segev (2017), Aristotle on Religion, 49, 50, 54, 55, 78, 82, 173
city, response of hecuba and chorus to, troades destruction of Pucci (2016), Euripides' Revolution Under Cover: An Essay, 197, 198, 199
city, roman, as family-based religious institution Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 27
city, rome Athanassaki and Titchener (2022), Plutarch's Cities, 2, 3, 15, 19, 33, 35, 36, 39, 41, 43, 45, 46, 47, 48, 51, 53, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 73, 74, 75, 76, 77, 78, 79, 80, 227, 231, 258, 264, 286, 308, 314, 315
Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 38, 44, 59, 60, 119, 276, 295, 346, 354, 361, 382, 404, 468, 469, 501, 517, 586
Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 24, 33, 40, 41, 52, 67, 78, 89, 90, 146, 178, 179, 212, 230, 238
Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 64, 68, 69, 73, 111, 116, 119, 121, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 174, 175, 187, 225, 226, 227, 231, 232, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 257, 265
Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 6, 10, 39, 41, 42, 46, 50, 63, 71, 72, 89, 105
Hitch (2017), Animal sacrifice in the ancient Greek world, 6, 10, 39, 41, 42, 46, 50, 63, 71, 72, 89, 105
Merz and Tieleman (2012), Ambrosiaster's Political Theology, 15, 17, 19, 22, 28, 47, 52, 54, 132
Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 23, 24, 25, 82, 114, 152, 153, 158, 211, 213, 260, 265, 269, 272, 293, 294
city, rome, journey to, holy and inviolate Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 327
city, rome, of aediles Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 145
city, rome, of as location for the palliata Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 379, 380
city, rome, of aventine hill Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 84, 98
city, rome, of carcer Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 85, 94
city, rome, of forum romanum Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 14, 114, 188, 247, 379
city, rome, of porta trigemina Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 98, 379
city, rome, of quaestors Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 258, 364
city, rule of law, nomos, common belief of a Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 3, 45, 59, 61, 95, 96, 97, 98, 100, 108, 161, 189, 212
city, sacred / holy, city, Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 33, 36, 37, 38, 140, 170, 173, 201, 321
city, sacred geography, jewish Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 4
city, samaria Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 87, 172
van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 59, 120, 168, 169, 172
city, samaria of /sebaste, as economic development project Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 193
city, samaria of /sebaste, confused with district of samaria Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 141
city, samaria of /sebaste, founded by herod Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 197
city, samaria of /sebaste, granted to herod by octavian Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 141, 163
city, samaria of /sebaste, herod appointed governer of Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 109, 149
city, samaria of /sebaste, history of Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 141
city, samaria of /sebaste, liberated by pompey Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 22
city, samaria of /sebaste, statues of daughters of agrippa i desecrated in Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 201
city, scapegoat leaving the Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 189, 190
city, shared traditions with sparta, mykenai, classical Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 177
city, small church, jewish Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 36, 45
city, smells of the Jenkyns (2013), God, Space, and City in the Roman Imagination, 1, 39, 40, 41, 42
city, soteira, name of hellenistic Jim (2022), Saviour Gods and Soteria in Ancient Greece, 197
city, sounds of the Jenkyns (2013), God, Space, and City in the Roman Imagination, 1, 2, 11, 37, 38, 39, 62, 92, 160, 161, 162, 189, 316
city, states Schwartz (2008), 2 Maccabees, 6
city, stobi Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century. 26, 33, 34, 36, 46, 58, 59, 60, 61, 62, 63, 94, 200, 282, 286
city, strumica Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century. 321, 324
city, support for athens, imperial administration and the Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 126, 338
city, support for christians, imperial administration and the Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 144, 148, 333, 334, 365
city, support for philosophical schools, imperial administration and the Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 78, 123, 124, 129
city, symbolic, city, Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 11, 22, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221
city, symposion, vs. Hubbard (2014), A Companion to Greek and Roman Sexualities, 205, 206, 207, 210, 211
city, tanagra, boiotian Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 118, 210
city, tax, imperial administration and the Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 334
city, temple Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 65
city, temple, second, status as Schwartz (2008), 2 Maccabees, 6, 7, 213
city, temples, of asclepius in Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 140
city, theme in origen O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 60, 61
city, theseia celebrated in Parker (2005), Polytheism and Society at Athens, 74
city, thessalonica Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century. 2, 21, 34, 46, 56, 57, 58, 59, 60, 61, 62, 63, 162, 164, 165
city, through, iulius caesar, c., praefecti, governs Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 81
city, title, mētropolis Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 56, 57, 58, 158
city, topos, death of the Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 216
city, true, law, nomos, common belief of a Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 3, 18, 70, 108, 109, 145, 151, 153, 202, 228
city, typhonian Hitch (2017), Animal sacrifice in the ancient Greek world, 264
city, tyranny, in the Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 165, 171, 299, 323
city, universe and the Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 169, 170, 171, 172
city, urbs capta emotive techniques, lament Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 190, 192, 193, 194
city, vicus, parts of the Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 51, 52, 53, 57, 58, 59, 60
city, walking and running, movement in the Jenkyns (2013), God, Space, and City in the Roman Imagination, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162
city, walking in the Jenkyns (2013), God, Space, and City in the Roman Imagination, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155
city, wall gates, athens Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 171, 172, 173, 174, 175, 177, 178, 179, 181, 182
city, wall of athens, post-herulian Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 67, 68, 70, 298, 504
city, wall of athens, valerianic Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 67, 69, 70
city, walls Athanassaki and Titchener (2022), Plutarch's Cities, 2, 6, 31, 69, 88, 123, 169, 211, 228, 236, 245, 246, 247, 250, 282, 307
Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 133, 139, 141, 142, 143, 144, 158, 159, 161, 162, 164
Tacoma (2016), Models from the Past in Roman Culture: A World of Exempla, 90
city, walls of ancient athens, vase painting, walls Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 171, 172, 173, 174, 175, 177, 178, 179, 181, 182
city, walls, babylon and babylonians Gera (2014), Judith, 119, 120, 121
city, walls, city, of alexandria Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 14, 18, 20, 60
city, walls, mishnah and talmud, and tax for Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 180
city, walls, of the Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 11, 14
city, war, holy Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 201
city, women and girls, as Welch (2015), Tarpeia: Workings of a Roman Myth. 23, 24, 34, 35
city, women, movement in the Jenkyns (2013), God, Space, and City in the Roman Imagination, 19, 147, 155, 160, 161
city, women, movement through the Jenkyns (2013), God, Space, and City in the Roman Imagination, 19, 147, 155, 160, 161
city, women, platos ideal Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 43
city, xanthus Rojas(2019), The Remains of the Past and the Invention of Archaeology in Roman Anatolia: Interpreters, Traces, Horizons, 26
city, zeus, of Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 58, 64, 65, 71, 75, 85, 122, 134, 207, 209, 212, 216, 225, 260, 261, 262, 276, 277, 278
city, ‘babylonian peace’ of earthly O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 240
city, ‚learning, city‘, Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 212
city-state, city, , polis, ideal Segev (2017), Aristotle on Religion, 49, 50, 51, 54, 55, 74, 76, 78, 82, 171, 172, 173
city/-ies, polis Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 41, 67, 76, 79, 114, 116, 127, 129, 142, 160, 167, 181, 183, 186, 188, 209, 221, 237, 245, 253, 274, 297, 300, 326, 329, 334, 338, 344, 345, 346, 347, 348, 349, 350, 357, 364, 386, 395, 407, 415, 418, 437
city/cities Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 15, 25, 31, 56, 57, 58, 59, 61, 62, 63, 66, 67, 69, 70, 104, 121, 148, 151, 152, 156
Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 91, 112, 161, 162, 163, 164, 165, 170, 172, 173
city/state Omeara (2005), Platonopolis: Platonic Political Philosophy in Late Antiquity 35, 36, 44, 45, 53, 54, 55, 76, 91, 92, 97, 99, 101, 119, 128, 129, 137, 184, 190
city/state, heavenly, intelligible Omeara (2005), Platonopolis: Platonic Political Philosophy in Late Antiquity 95, 155, 176
city/state, unity of Omeara (2005), Platonopolis: Platonic Political Philosophy in Late Antiquity 55, 88, 89, 190
city/town Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 16, 18, 19, 24, 52, 55, 64, 75, 76, 88, 93, 97, 106, 120, 137, 139, 214, 231, 233, 234, 235, 236, 244, 245, 251, 274, 275
city/urban, prefect, prefect Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 4, 113, 157, 158, 210, 262, 268
city’, khnum, deity, ‘khnum Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 63
city’, model, ‘consumer Parkins and Smith (1998), Trade, Traders and the Ancient City, 144
city’, priam, ‘priam’s Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 18, 82, 177
city’s, council Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 41, 56, 58, 59, 160, 209, 221
city’s, miletus/milesians, milesia, the territory Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 120, 130, 222
of ‘city, of destruction’, isaiah, book Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 94
of ‘city, of righteousness’, isaiah, book Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 49, 50, 94
of ‘city, of the sun’, isaiah, book Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 94
polis/city, dio chrysostoms essenes, as ideal stoic Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 163, 164, 165, 197
town/city, square, plaza, liturgy Levine (2005), The Ancient Synagogue, The First Thousand Years, 48, 408, 531
town/city, square, plaza, sanctity of Levine (2005), The Ancient Synagogue, The First Thousand Years, 201, 368, 381
‘city, of righteousness’, jerusalem Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 49

List of validated texts:
189 validated results for "city"
1. Septuagint, Tobit, 8.4 (th cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • City • Gate, city • Shechem, city and people

 Found in books: Gera (2014), Judith, 303; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 257

sup>
8.4 When the door was shut and the two were alone, Tobias got up from the bed and said, "Sister, get up, and let us pray that the Lord may have mercy upon us."'' None
2. Hebrew Bible, Deuteronomy, 7.5, 12.3, 12.5, 12.11, 12.17-12.18, 19.4, 22.21, 22.24, 26.12, 31.11-31.13 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Cities • City • Exile (to city of refuge) • Levitical cities • Nebuchadnezzar, at city-gate • Pharaohs daughter (wife of Solomon), reason for separation from city of David • Shechem, city and people • asylum, cities of refuge • cities of refuge • city, burning of • city-gate, forerunner of synagogue, Hellenistic period • city-gate, forerunner of synagogue, biblical period • city-gate, forerunner of synagogue, functions • city/-ies (polis), City of the Sun • coastal cities and people • coastal cities and people, submissive • elders, at city-gate • prophets, at city-gate • reading, at city-gate

 Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 387; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 161; Gera (2014), Judith, 162, 163, 307, 316; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 92; Levine (2005), The Ancient Synagogue, The First Thousand Years, 31, 38; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 333; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 198; Schick (2021), Intention in Talmudic Law: Between Thought and Deed, 75; Schwartz (2008), 2 Maccabees, 375; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 259

sup>
7.5 כִּי־אִם־כֹּה תַעֲשׂוּ לָהֶם מִזְבְּחֹתֵיהֶם תִּתֹּצוּ וּמַצֵּבֹתָם תְּשַׁבֵּרוּ וַאֲשֵׁירֵהֶם תְּגַדֵּעוּן וּפְסִילֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ׃
12.3
הִשָּׁמֶר לְךָ פֶּן־תִּנָּקֵשׁ אַחֲרֵיהֶם אַחֲרֵי הִשָּׁמְדָם מִפָּנֶיךָ וּפֶן־תִּדְרֹשׁ לֵאלֹהֵיהֶם לֵאמֹר אֵיכָה יַעַבְדוּ הַגּוֹיִם הָאֵלֶּה אֶת־אֱלֹהֵיהֶם וְאֶעֱשֶׂה־כֵּן גַּם־אָנִי׃
12.3
וְנִתַּצְתֶּם אֶת־מִזְבּחֹתָם וְשִׁבַּרְתֶּם אֶת־מַצֵּבֹתָם וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ וּפְסִילֵי אֱלֹהֵיהֶם תְּגַדֵּעוּן וְאִבַּדְתֶּם אֶת־שְׁמָם מִן־הַמָּקוֹם הַהוּא׃
12.5
כִּי אִם־אֶל־הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אֱלֹהֵיכֶם מִכָּל־שִׁבְטֵיכֶם לָשׂוּם אֶת־שְׁמוֹ שָׁם לְשִׁכְנוֹ תִדְרְשׁוּ וּבָאתָ שָׁמָּה׃
12.11
וְהָיָה הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אֱלֹהֵיכֶם בּוֹ לְשַׁכֵּן שְׁמוֹ שָׁם שָׁמָּה תָבִיאוּ אֵת כָּל־אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם עוֹלֹתֵיכֶם וְזִבְחֵיכֶם מַעְשְׂרֹתֵיכֶם וּתְרֻמַת יֶדְכֶם וְכֹל מִבְחַר נִדְרֵיכֶם אֲשֶׁר תִּדְּרוּ לַיהוָה׃
12.17
לֹא־תוּכַל לֶאֱכֹל בִּשְׁעָרֶיךָ מַעְשַׂר דְּגָנְךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ וּבְכֹרֹת בְּקָרְךָ וְצֹאנֶךָ וְכָל־נְדָרֶיךָ אֲשֶׁר תִּדֹּר וְנִדְבֹתֶיךָ וּתְרוּמַת יָדֶךָ׃ 12.18 כִּי אִם־לִפְנֵי יְהוָה אֱלֹהֶיךָ תֹּאכְלֶנּוּ בַּמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וְהַלֵּוִי אֲשֶׁר בִּשְׁעָרֶיךָ וְשָׂמַחְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בְּכֹל מִשְׁלַח יָדֶךָ׃
19.4
וְזֶה דְּבַר הָרֹצֵחַ אֲשֶׁר־יָנוּס שָׁמָּה וָחָי אֲשֶׁר יַכֶּה אֶת־רֵעֵהוּ בִּבְלִי־דַעַת וְהוּא לֹא־שֹׂנֵא לוֹ מִתְּמֹל שִׁלְשֹׁם׃
22.21
וְהוֹצִיאוּ אֶת־הנער הַנַּעֲרָה אֶל־פֶּתַח בֵּית־אָבִיהָ וּסְקָלוּהָ אַנְשֵׁי עִירָהּ בָּאֲבָנִים וָמֵתָה כִּי־עָשְׂתָה נְבָלָה בְּיִשְׂרָאֵל לִזְנוֹת בֵּית אָבִיהָ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃
22.24
וְהוֹצֵאתֶם אֶת־שְׁנֵיהֶם אֶל־שַׁעַר הָעִיר הַהִוא וּסְקַלְתֶּם אֹתָם בָּאֲבָנִים וָמֵתוּ אֶת־הנער הַנַּעֲרָה עַל־דְּבַר אֲשֶׁר לֹא־צָעֲקָה בָעִיר וְאֶת־הָאִישׁ עַל־דְּבַר אֲשֶׁר־עִנָּה אֶת־אֵשֶׁת רֵעֵהוּ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃
26.12
כִּי תְכַלֶּה לַעְשֵׂר אֶת־כָּל־מַעְשַׂר תְּבוּאָתְךָ בַּשָּׁנָה הַשְּׁלִישִׁת שְׁנַת הַמַּעֲשֵׂר וְנָתַתָּה לַלֵּוִי לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה וְאָכְלוּ בִשְׁעָרֶיךָ וְשָׂבֵעוּ׃
31.11
בְּבוֹא כָל־יִשְׂרָאֵל לֵרָאוֹת אֶת־פְּנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחָר תִּקְרָא אֶת־הַתּוֹרָה הַזֹּאת נֶגֶד כָּל־יִשְׂרָאֵל בְּאָזְנֵיהֶם׃ 31.12 הַקְהֵל אֶת־הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יִשְׁמְעוּ וּלְמַעַן יִלְמְדוּ וְיָרְאוּ אֶת־יְהוָה אֱלֹהֵיכֶם וְשָׁמְרוּ לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃ 31.13 וּבְנֵיהֶם אֲשֶׁר לֹא־יָדְעוּ יִשְׁמְעוּ וְלָמְדוּ לְיִרְאָה אֶת־יְהוָה אֱלֹהֵיכֶם כָּל־הַיָּמִים אֲשֶׁר אַתֶּם חַיִּים עַל־הָאֲדָמָה אֲשֶׁר אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ׃'' None
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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.
12.3
And ye shall break down their altars, and dash in pieces their pillars, and burn their Asherim with fire; and ye shall hew down the graven images of their gods; and ye shall destroy their name out of that place.
12.5
But unto the place which the LORD your God shall choose out of all your tribes to put His name there, even unto His habitation shall ye seek, and thither thou shalt come;
12.11
then it shall come to pass that the place which the LORD your God shall choose to cause His name to dwell there, thither shall ye bring all that I command you: your burnt-offerings, and your sacrifices, your tithes, and the offering of your hand, and all your choice vows which ye vow unto the LORD.
12.17
Thou mayest not eat within thy gates the tithe of thy corn, or of thy wine, or of thine oil, or the firstlings of thy herd or of thy flock, nor any of thy vows which thou vowest, nor thy freewill-offerings, nor the offering of thy hand; 12.18 but thou shalt eat them before the LORD thy God in the place which the LORD thy God shall choose, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite that is within thy gates; and thou shalt rejoice before the LORD thy God in all that thou puttest thy hand unto.
19.4
And this is the case of the manslayer, that shall flee thither and live: whoso killeth his neighbour unawares, and hated him not in time past;
22.21
then they shall bring out the damsel to the door of her father’s house, and the men of her city shall stone her with stones that she die; because she hath wrought a wanton deed in Israel, to play the harlot in her father’s house; so shalt thou put away the evil from the midst of thee.
22.24
then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die: the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour’s wife; so thou shalt put away the evil from the midst of thee.
26.12
When thou hast made an end of tithing all the tithe of thine increase in the third year, which is the year of tithing, and hast given it unto the Levite, to the stranger, to the fatherless, and to the widow, that they may eat within thy gates, and be satisfied,
31.11
when all Israel is come to appear before the LORD thy God in the place which He shall choose, thou shalt read this law before all Israel in their hearing. 31.12 Assemble the people, the men and the women and the little ones, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law; 31.13 and that their children, who have not known, may hear, and learn to fear the LORD your God, as long as ye live in the land whither ye go over the Jordan to possess it.’'' None
3. Hebrew Bible, Esther, 1.1, 1.6, 1.12-1.13, 8.17 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Philo of Alexandria, and cities • Shechem, city and people • city • coastal cities and people

 Found in books: Gera (2014), Judith, 196, 398, 419, 432; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 120; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 31

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1.1 בַּיּוֹם הַשְּׁבִיעִי כְּטוֹב לֵב־הַמֶּלֶךְ בַּיָּיִן אָמַר לִמְהוּמָן בִּזְּתָא חַרְבוֹנָא בִּגְתָא וַאֲבַגְתָא זֵתַר וְכַרְכַּס שִׁבְעַת הַסָּרִיסִים הַמְשָׁרְתִים אֶת־פְּנֵי הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ׃
1.1
וַיְהִי בִּימֵי אֲחַשְׁוֵרוֹשׁ הוּא אֲחַשְׁוֵרוֹשׁ הַמֹּלֵךְ מֵהֹדּוּ וְעַד־כּוּשׁ שֶׁבַע וְעֶשְׂרִים וּמֵאָה מְדִינָה׃
1.6
חוּר כַּרְפַּס וּתְכֵלֶת אָחוּז בְּחַבְלֵי־בוּץ וְאַרְגָּמָן עַל־גְּלִילֵי כֶסֶף וְעַמּוּדֵי שֵׁשׁ מִטּוֹת זָהָב וָכֶסֶף עַל רִצְפַת בַּהַט־וָשֵׁשׁ וְדַר וְסֹחָרֶת׃

1.12
וַתְּמָאֵן הַמַּלְכָּה וַשְׁתִּי לָבוֹא בִּדְבַר הַמֶּלֶךְ אֲשֶׁר בְּיַד הַסָּרִיסִים וַיִּקְצֹף הַמֶּלֶךְ מְאֹד וַחֲמָתוֹ בָּעֲרָה בוֹ׃
1.13
וַיֹּאמֶר הַמֶּלֶךְ לַחֲכָמִים יֹדְעֵי הָעִתִּים כִּי־כֵן דְּבַר הַמֶּלֶךְ לִפְנֵי כָּל־יֹדְעֵי דָּת וָדִין׃
8.17
וּבְכָל־מְדִינָה וּמְדִינָה וּבְכָל־עִיר וָעִיר מְקוֹם אֲשֶׁר דְּבַר־הַמֶּלֶךְ וְדָתוֹ מַגִּיעַ שִׂמְחָה וְשָׂשׂוֹן לַיְּהוּדִים מִשְׁתֶּה וְיוֹם טוֹב וְרַבִּים מֵעַמֵּי הָאָרֶץ מִתְיַהֲדִים כִּי־נָפַל פַּחַד־הַיְּהוּדִים עֲלֵיהֶם׃'' None
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1.1 NOW IT came to pass in the days of Ahasuerus—this is Ahasuerus who reigned, from India to Ethiopia, over a hundred and seven and twenty provinces—
1.6
there were hangings of white, fine cotton, and blue, bordered with cords of fine linen and purple, upon silver rods and pillars of marble; the couches were of gold and silver, upon a pavement of green, and white, and shell, and onyx marble.

1.12
But the queen Vashti refused to come at the king’s commandment by the chamberlains; therefore was the king very wroth, and his anger burned in him.
1.13
Then the king said to the wise men, who knew the times—for so was the king’s manner toward all that knew law and judgment;
8.17
And in every province, and in every city, whithersoever the king’s commandment and his decree came, the Jews had gladness and joy, a feast and a good day. And many from among the peoples of the land became Jews; for the fear of the Jews was fallen upon them.'' None
4. Hebrew Bible, Exodus, 15.1-15.18, 15.21, 16.22, 16.29, 16.31, 16.35, 30.11-30.16 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Babylon and Babylonians, city walls • City/town • Isaiah, Book of,‘city of destruction’ • Isaiah, Book of,‘city of righteousness’ • Isaiah, Book of,‘city of the sun’ • Levitical cities • Levitical cities, pasture land (miqrash) • Shechem, city and people • city/-ies (polis), City of Refuge • coastal cities and people • fiscus Iudaicus, “five cities of the plain” (Genesis) • five, the number, and the cities of refuge • metropolis (Mother-City) • refuge, city (cities) of

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 271; Gera (2014), Judith, 120, 156, 297, 432; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 251; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 299, 430; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 52; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 45, 50, 94; Schiffman (1983), Testimony and the Penal Code, 74

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15.1 אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃
15.1
נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃ 15.2 וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת׃ 15.2 עָזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ׃ 15.3 יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃ 15.4 מַרְכְּבֹת פַּרְעֹה וְחֵילוֹ יָרָה בַיָּם וּמִבְחַר שָׁלִשָׁיו טֻבְּעוּ בְיַם־סוּף׃ 15.5 תְּהֹמֹת יְכַסְיֻמוּ יָרְדוּ בִמְצוֹלֹת כְּמוֹ־אָבֶן׃ 15.6 יְמִינְךָ יְהוָה נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְהוָה תִּרְעַץ אוֹיֵב׃ 15.7 וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ׃ 15.8 וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ־נֵד נֹזְלִים קָפְאוּ תְהֹמֹת בְּלֶב־יָם׃ 15.9 אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג אֲחַלֵּק שָׁלָל תִּמְלָאֵמוֹ נַפְשִׁי אָרִיק חַרְבִּי תּוֹרִישֵׁמוֹ יָדִי׃' 15.11 מִי־כָמֹכָה בָּאֵלִם יְהוָה מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא׃
15.12
נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ׃
15.13
נָחִיתָ בְחַסְדְּךָ עַם־זוּ גָּאָלְתָּ נֵהַלְתָּ בְעָזְּךָ אֶל־נְוֵה קָדְשֶׁךָ׃
15.14
שָׁמְעוּ עַמִּים יִרְגָּזוּן חִיל אָחַז יֹשְׁבֵי פְּלָשֶׁת׃
15.15
אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם אֵילֵי מוֹאָב יֹאחֲזֵמוֹ רָעַד נָמֹגוּ כֹּל יֹשְׁבֵי כְנָעַן׃
15.16
תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד בִּגְדֹל זְרוֹעֲךָ יִדְּמוּ כָּאָבֶן עַד־יַעֲבֹר עַמְּךָ יְהוָה עַד־יַעֲבֹר עַם־זוּ קָנִיתָ׃
15.17
תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃
15.18
יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃
15.21
וַתַּעַן לָהֶם מִרְיָם שִׁירוּ לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃
16.22
וַיְהִי בַּיּוֹם הַשִּׁשִּׁי לָקְטוּ לֶחֶם מִשְׁנֶה שְׁנֵי הָעֹמֶר לָאֶחָד וַיָּבֹאוּ כָּל־נְשִׂיאֵי הָעֵדָה וַיַּגִּידוּ לְמֹשֶׁה׃
16.29
רְאוּ כִּי־יְהוָה נָתַן לָכֶם הַשַּׁבָּת עַל־כֵּן הוּא נֹתֵן לָכֶם בַּיּוֹם הַשִּׁשִּׁי לֶחֶם יוֹמָיִם שְׁבוּ אִישׁ תַּחְתָּיו אַל־יֵצֵא אִישׁ מִמְּקֹמוֹ בַּיּוֹם הַשְּׁבִיעִי׃
16.31
וַיִּקְרְאוּ בֵית־יִשְׂרָאֵל אֶת־שְׁמוֹ מָן וְהוּא כְּזֶרַע גַּד לָבָן וְטַעְמוֹ כְּצַפִּיחִת בִּדְבָשׁ׃
16.35
וּבְנֵי יִשְׂרָאֵל אָכְלוּ אֶת־הַמָּן אַרְבָּעִים שָׁנָה עַד־בֹּאָם אֶל־אֶרֶץ נוֹשָׁבֶת אֶת־הַמָּן אָכְלוּ עַד־בֹּאָם אֶל־קְצֵה אֶרֶץ כְּנָעַן׃
30.11
וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 30.12 כִּי תִשָּׂא אֶת־רֹאשׁ בְּנֵי־יִשְׂרָאֵל לִפְקֻדֵיהֶם וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ לַיהוָה בִּפְקֹד אֹתָם וְלֹא־יִהְיֶה בָהֶם נֶגֶף בִּפְקֹד אֹתָם׃ 30.13 זֶה יִתְּנוּ כָּל־הָעֹבֵר עַל־הַפְּקֻדִים מַחֲצִית הַשֶּׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ עֶשְׂרִים גֵּרָה הַשֶּׁקֶל מַחֲצִית הַשֶּׁקֶל תְּרוּמָה לַיהוָה׃ 30.14 כֹּל הָעֹבֵר עַל־הַפְּקֻדִים מִבֶּן עֶשְׂרִים שָׁנָה וָמָעְלָה יִתֵּן תְּרוּמַת יְהוָה׃ 30.15 הֶעָשִׁיר לֹא־יַרְבֶּה וְהַדַּל לֹא יַמְעִיט מִמַּחֲצִית הַשָּׁקֶל לָתֵת אֶת־תְּרוּמַת יְהוָה לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם׃ 30.16 וְלָקַחְתָּ אֶת־כֶּסֶף הַכִּפֻּרִים מֵאֵת בְּנֵי יִשְׂרָאֵל וְנָתַתָּ אֹתוֹ עַל־עֲבֹדַת אֹהֶל מוֹעֵד וְהָיָה לִבְנֵי יִשְׂרָאֵל לְזִכָּרוֹן לִפְנֵי יְהוָה לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם׃'' None
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15.1 Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea. 15.2 The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My father’s God, and I will exalt Him. 15.3 The LORD is a man of war, The LORD is His name. 15.4 Pharaoh’s chariots and his host hath He cast into the sea, And his chosen captains are sunk in the Red Sea. 15.5 The deeps cover them— They went down into the depths like a stone. 15.6 Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy. 15.7 And in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou sendest forth Thy wrath, it consumeth them as stubble. 15.8 And with the blast of Thy nostrils the waters were piled up— The floods stood upright as a heap; The deeps were congealed in the heart of the sea. 15.9 The enemy said: ‘I will pursue, I will overtake, I will divide the spoil; My lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.’
15.10
Thou didst blow with Thy wind, the sea covered them; They sank as lead in the mighty waters.
15.11
Who is like unto Thee, O LORD, among the mighty? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders?
15.12
Thou stretchedst out Thy right hand— The earth swallowed them.
15.13
Thou in Thy love hast led the people that Thou hast redeemed; Thou hast guided them in Thy strength to Thy holy habitation.
15.14
The peoples have heard, they tremble; Pangs have taken hold on the inhabitants of Philistia.
15.15
Then were the chiefs of Edom affrighted; The mighty men of Moab, trembling taketh hold upon them; All the inhabitants of Canaan are melted away.
15.16
Terror and dread falleth upon them; By the greatness of Thine arm they are as still as a stone; Till Thy people pass over, O LORD, Till the people pass over that Thou hast gotten.
15.17
Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established.
15.18
The LORD shall reign for ever and ever.
15.21
And Miriam sang unto them: Sing ye to the LORD, for He is highly exalted: The horse and his rider hath He thrown into the sea.
16.22
And it came to pass that on the sixth day they gathered twice as much bread, two omers for each one; and all the rulers of the congregation came and told Moses.
16.29
See that the LORD hath given you the sabbath; therefore He giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day.’
16.31
And the house of Israel called the name thereof Manna; and it was like coriander seed, white; and the taste of it was like wafers made with honey.
16.35
And the children of Israel did eat the manna forty years, until they came to a land inhabited; they did eat the manna, until they came unto the borders of the land of Canaan.
30.11
And the LORD spoke unto Moses, saying: 30.12 ’When thou takest the sum of the children of Israel, according to their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them. 30.13 This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary—the shekel is twenty gerahs—half a shekel for an offering to the LORD. 30.14 Every one that passeth among them that are numbered, from twenty years old and upward, shall give the offering of the LORD. 30.15 The rich shall not give more, and the poor shall not give less, than the half shekel, when they give the offering of the LORD, to make atonement for your souls. 30.16 And thou shalt take the atonement money from the children of Israel, and shalt appoint it for the service of the tent of meeting, that it may be a memorial for the children of Israel before the LORD, to make atonement for your souls.’' ' None
5. Hebrew Bible, Genesis, 1.3-1.4, 4.17, 12.5, 12.17, 13.6, 14.2, 14.8, 14.17, 19.1, 19.5, 19.8, 19.18-19.26, 19.28, 19.30-19.38, 22.6, 22.8, 34.5, 34.7, 34.13, 34.27, 41.45-41.46, 41.50, 46.20, 49.9 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Babylon and Babylonians, city walls • Bethulia, city gates • City • City of Alexandria, city walls • City of David • City of God (Augustine) • Dead Sea and area, destroyed cities, myth of • Mari (city in ancient Syria) • Meroë (city) • Metropolis • Philo, descriptions of the city of Alexandria • Rome, city • Sennaar, the Sodomite cities and • Shechem (city) • Shechem, city and people • Sodom, Sodomite cities, destruction of • city of God, foundation of • city/-ies (polis) • city/-ies (polis), City of Righteousness (polis asedek) • coastal cities and people • coastal cities and people, submissive • diatribe, on the Sodomite cities • fiscus Iudaicus, “five cities of the plain” (Genesis) • five, the number, and the destruction of the Sodomite cities • refuge, city (cities) of • sacrifice, cities saved by • two cities, theme of

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 390; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 25, 32, 39, 51, 78, 117, 119, 120, 278, 281, 283, 284, 285, 286, 287, 288, 290, 291, 292, 293, 296, 300, 301, 359, 360, 361, 362, 363, 364, 365, 366, 367; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 382, 586; Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 42; Gera (2014), Judith, 121, 158, 238, 297, 303, 304, 305, 306, 307, 308, 309, 310, 319, 399, 419, 432; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 297; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 250; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 168, 169, 197; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 251; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 23; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297, 348; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 215; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 152; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 46; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 4, 14; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 231; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 134, 135, 136, 137

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1.3 וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃
1.3
וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃ 1.4 וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃
4.17
וַיֵּדַע קַיִן אֶת־אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־חֲנוֹךְ וַיְהִי בֹּנֶה עִיר וַיִּקְרָא שֵׁם הָעִיר כְּשֵׁם בְּנוֹ חֲנוֹךְ׃
12.5
וַיִּקַּח אַבְרָם אֶת־שָׂרַי אִשְׁתּוֹ וְאֶת־לוֹט בֶּן־אָחִיו וְאֶת־כָּל־רְכוּשָׁם אֲשֶׁר רָכָשׁוּ וְאֶת־הַנֶּפֶשׁ אֲשֶׁר־עָשׂוּ בְחָרָן וַיֵּצְאוּ לָלֶכֶת אַרְצָה כְּנַעַן וַיָּבֹאוּ אַרְצָה כְּנָעַן׃
12.17
וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃
13.6
וְלֹא־נָשָׂא אֹתָם הָאָרֶץ לָשֶׁבֶת יַחְדָּו כִּי־הָיָה רְכוּשָׁם רָב וְלֹא יָכְלוּ לָשֶׁבֶת יַחְדָּו׃
14.2
וּבָרוּךְ אֵל עֶלְיוֹן אֲשֶׁר־מִגֵּן צָרֶיךָ בְּיָדֶךָ וַיִּתֶּן־לוֹ מַעֲשֵׂר מִכֹּל׃
14.2
עָשׂוּ מִלְחָמָה אֶת־בֶּרַע מֶלֶךְ סְדֹם וְאֶת־בִּרְשַׁע מֶלֶךְ עֲמֹרָה שִׁנְאָב מֶלֶךְ אַדְמָה וְשֶׁמְאֵבֶר מֶלֶךְ צביים צְבוֹיִים וּמֶלֶךְ בֶּלַע הִיא־צֹעַר׃
14.8
וַיֵּצֵא מֶלֶךְ־סְדֹם וּמֶלֶךְ עֲמֹרָה וּמֶלֶךְ אַדְמָה וּמֶלֶךְ צביים צְבוֹיִם וּמֶלֶךְ בֶּלַע הִוא־צֹעַר וַיַּעַרְכוּ אִתָּם מִלְחָמָה בְּעֵמֶק הַשִּׂדִּים׃
1
4.17
וַיֵּצֵא מֶלֶךְ־סְדֹם לִקְרָאתוֹ אַחֲרֵי שׁוּבוֹ מֵהַכּוֹת אֶת־כְּדָרלָעֹמֶר וְאֶת־הַמְּלָכִים אֲשֶׁר אִתּוֹ אֶל־עֵמֶק שָׁוֵה הוּא עֵמֶק הַמֶּלֶךְ׃
19.1
וַיִּשְׁלְחוּ הָאֲנָשִׁים אֶת־יָדָם וַיָּבִיאוּ אֶת־לוֹט אֲלֵיהֶם הַבָּיְתָה וְאֶת־הַדֶּלֶת סָגָרוּ׃
19.1
וַיָּבֹאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה בָּעֶרֶב וְלוֹט יֹשֵׁב בְּשַׁעַר־סְדֹם וַיַּרְא־לוֹט וַיָּקָם לִקְרָאתָם וַיִּשְׁתַּחוּ אַפַּיִם אָרְצָה׃
19.5
וַיִּקְרְאוּ אֶל־לוֹט וַיֹּאמְרוּ לוֹ אַיֵּה הָאֲנָשִׁים אֲשֶׁר־בָּאוּ אֵלֶיךָ הַלָּיְלָה הוֹצִיאֵם אֵלֵינוּ וְנֵדְעָה אֹתָם׃
19.8
הִנֵּה־נָא לִי שְׁתֵּי בָנוֹת אֲשֶׁר לֹא־יָדְעוּ אִישׁ אוֹצִיאָה־נָּא אֶתְהֶן אֲלֵיכֶם וַעֲשׂוּ לָהֶן כַּטּוֹב בְּעֵינֵיכֶם רַק לָאֲנָשִׁים הָאֵל אַל־תַּעֲשׂוּ דָבָר כִּי־עַל־כֵּן בָּאוּ בְּצֵל קֹרָתִי׃

19.18
וַיֹּאמֶר לוֹט אֲלֵהֶם אַל־נָא אֲדֹנָי׃
19.19
הִנֵּה־נָא מָצָא עַבְדְּךָ חֵן בְּעֵינֶיךָ וַתַּגְדֵּל חַסְדְּךָ אֲשֶׁר עָשִׂיתָ עִמָּדִי לְהַחֲיוֹת אֶת־נַפְשִׁי וְאָנֹכִי לֹא אוּכַל לְהִמָּלֵט הָהָרָה פֶּן־תִּדְבָּקַנִי הָרָעָה וָמַתִּי׃' '19.21 וַיֹּאמֶר אֵלָיו הִנֵּה נָשָׂאתִי פָנֶיךָ גַּם לַדָּבָר הַזֶּה לְבִלְתִּי הָפְכִּי אֶת־הָעִיר אֲשֶׁר דִּבַּרְתָּ׃ 19.22 מַהֵר הִמָּלֵט שָׁמָּה כִּי לֹא אוּכַל לַעֲשׂוֹת דָּבָר עַד־בֹּאֲךָ שָׁמָּה עַל־כֵּן קָרָא שֵׁם־הָעִיר צוֹעַר׃ 19.23 הַשֶּׁמֶשׁ יָצָא עַל־הָאָרֶץ וְלוֹט בָּא צֹעֲרָה׃ 19.24 וַיהוָה הִמְטִיר עַל־סְדֹם וְעַל־עֲמֹרָה גָּפְרִית וָאֵשׁ מֵאֵת יְהוָה מִן־הַשָּׁמָיִם׃ 19.25 וַיַּהֲפֹךְ אֶת־הֶעָרִים הָאֵל וְאֵת כָּל־הַכִּכָּר וְאֵת כָּל־יֹשְׁבֵי הֶעָרִים וְצֶמַח הָאֲדָמָה׃ 19.26 וַתַּבֵּט אִשְׁתּוֹ מֵאַחֲרָיו וַתְּהִי נְצִיב מֶלַח׃
19.28
וַיַּשְׁקֵף עַל־פְּנֵי סְדֹם וַעֲמֹרָה וְעַל־כָּל־פְּנֵי אֶרֶץ הַכִּכָּר וַיַּרְא וְהִנֵּה עָלָה קִיטֹר הָאָרֶץ כְּקִיטֹר הַכִּבְשָׁן׃ 19.31 וַתֹּאמֶר הַבְּכִירָה אֶל־הַצְּעִירָה אָבִינוּ זָקֵן וְאִישׁ אֵין בָּאָרֶץ לָבוֹא עָלֵינוּ כְּדֶרֶךְ כָּל־הָאָרֶץ׃ 19.32 לְכָה נַשְׁקֶה אֶת־אָבִינוּ יַיִן וְנִשְׁכְּבָה עִמּוֹ וּנְחַיֶּה מֵאָבִינוּ זָרַע׃ 19.33 וַתַּשְׁקֶיןָ אֶת־אֲבִיהֶן יַיִן בַּלַּיְלָה הוּא וַתָּבֹא הַבְּכִירָה וַתִּשְׁכַּב אֶת־אָבִיהָ וְלֹא־יָדַע בְּשִׁכְבָהּ וּבְקוּמָהּ׃ 19.34 וַיְהִי מִמָּחֳרָת וַתֹּאמֶר הַבְּכִירָה אֶל־הַצְּעִירָה הֵן־שָׁכַבְתִּי אֶמֶשׁ אֶת־אָבִי נַשְׁקֶנּוּ יַיִן גַּם־הַלַּיְלָה וּבֹאִי שִׁכְבִי עִמּוֹ וּנְחַיֶּה מֵאָבִינוּ זָרַע׃ 19.35 וַתַּשְׁקֶיןָ גַּם בַּלַּיְלָה הַהוּא אֶת־אֲבִיהֶן יָיִן וַתָּקָם הַצְּעִירָה וַתִּשְׁכַּב עִמּוֹ וְלֹא־יָדַע בְּשִׁכְבָהּ וּבְקֻמָהּ׃ 19.36 וַתַּהֲרֶיןָ שְׁתֵּי בְנוֹת־לוֹט מֵאֲבִיהֶן׃ 19.37 וַתֵּלֶד הַבְּכִירָה בֵּן וַתִּקְרָא שְׁמוֹ מוֹאָב הוּא אֲבִי־מוֹאָב עַד־הַיּוֹם׃ 19.38 וְהַצְּעִירָה גַם־הִוא יָלְדָה בֵּן וַתִּקְרָא שְׁמוֹ בֶּן־עַמִּי הוּא אֲבִי בְנֵי־עַמּוֹן עַד־הַיּוֹם׃
22.6
וַיִּקַּח אַבְרָהָם אֶת־עֲצֵי הָעֹלָה וַיָּשֶׂם עַל־יִצְחָק בְּנוֹ וַיִּקַּח בְּיָדוֹ אֶת־הָאֵשׁ וְאֶת־הַמַּאֲכֶלֶת וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃
22.8
וַיֹּאמֶר אַבְרָהָם אֱלֹהִים יִרְאֶה־לּוֹ הַשֶּׂה לְעֹלָה בְּנִי וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃
34.5
וְיַעֲקֹב שָׁמַע כִּי טִמֵּא אֶת־דִּינָה בִתּוֹ וּבָנָיו הָיוּ אֶת־מִקְנֵהוּ בַּשָּׂדֶה וְהֶחֱרִשׁ יַעֲקֹב עַד־בֹּאָם׃
34.7
וּבְנֵי יַעֲקֹב בָּאוּ מִן־הַשָּׂדֶה כְּשָׁמְעָם וַיִּתְעַצְּבוּ הָאֲנָשִׁים וַיִּחַר לָהֶם מְאֹד כִּי־נְבָלָה עָשָׂה בְיִשְׂרָאֵל לִשְׁכַּב אֶת־בַּת־יַעֲקֹב וְכֵן לֹא יֵעָשֶׂה׃
34.13
וַיַּעֲנוּ בְנֵי־יַעֲקֹב אֶת־שְׁכֶם וְאֶת־חֲמוֹר אָבִיו בְּמִרְמָה וַיְדַבֵּרוּ אֲשֶׁר טִמֵּא אֵת דִּינָה אֲחֹתָם׃
34.27
בְּנֵי יַעֲקֹב בָּאוּ עַל־הַחֲלָלִים וַיָּבֹזּוּ הָעִיר אֲשֶׁר טִמְּאוּ אֲחוֹתָם׃
41.45
וַיִּקְרָא פַרְעֹה שֵׁם־יוֹסֵף צָפְנַת פַּעְנֵחַ וַיִּתֶּן־לוֹ אֶת־אָסְנַת בַּת־פּוֹטִי פֶרַע כֹּהֵן אֹן לְאִשָּׁה וַיֵּצֵא יוֹסֵף עַל־אֶרֶץ מִצְרָיִם׃ 41.46 וְיוֹסֵף בֶּן־שְׁלֹשִׁים שָׁנָה בְּעָמְדוֹ לִפְנֵי פַּרְעֹה מֶלֶךְ־מִצְרָיִם וַיֵּצֵא יוֹסֵף מִלִּפְנֵי פַרְעֹה וַיַּעְבֹר בְּכָל־אֶרֶץ מִצְרָיִם׃
49.9
גּוּר אַרְיֵה יְהוּדָה מִטֶּרֶף בְּנִי עָלִיתָ כָּרַע רָבַץ כְּאַרְיֵה וּכְלָבִיא מִי יְקִימֶנּוּ׃'' None
sup>
1.3 And God said: ‘Let there be light.’ And there was light. 1.4 And God saw the light, that it was good; and God divided the light from the darkness.
4.17
And Cain knew his wife; and she conceived, and bore Enoch; and he builded a city, and called the name of the city after the name of his son Enoch.
12.5
And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came.
12.17
And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife.
13.6
And the land was not able to bear them, that they might dwell together; for their substance was great, so that they could not dwell together.
14.2
that they made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela—the same is Zoar.
14.8
And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela—the same is Zoar; and they set the battle in array against them in the vale of Siddim;
1
4.17
And the king of Sodom went out to meet him, after his return from the slaughter of Chedorlaomer and the kings that were with him, at the vale of Shaveh—the same is the King’s Vale.
19.1
And the two angels came to Sodom at even; and Lot sat in the gate of Sodom; and Lot saw them, and rose up to meet them; and he fell down on his face to the earth;
19.5
And they called unto Lot, and said unto him: ‘Where are the men that came in to thee this night? bring them out unto us, that we may know them.’
19.8
Behold now, I have two daughters that have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes; only unto these men do nothing; forasmuch as they are come under the shadow of my roof.’

19.18
And Lot said unto them: ‘Oh, not so, my lord;
19.19
behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shown unto me in saving my life; and I cannot escape to the mountain, lest the evil overtake me, and I die. 19.20 Behold now, this city is near to flee unto, and it is a little one; oh, let me escape thither—is it not a little one?—and my soul shall live.’ 19.21 And he said unto him: ‘See, I have accepted thee concerning this thing also, that I will not overthrow the city of which thou hast spoken. 19.22 Hasten thou, escape thither; for I cannot do any thing till thou be come thither.’—Therefore the name of the city was called Zoar.— 19.23 The sun was risen upon the earth when Lot came unto Zoar. 19.24 Then the LORD caused to rain upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven; 19.25 and He overthrow those cities, and all the Plain, and all the inhabitants of the cities, and that which grew upon the ground. 19.26 But his wife looked back from behind him, and she became a pillar of salt.
19.28
And he looked out toward Sodom and Gomorrah, and toward all the land of the Plain, and beheld, and, lo, the smoke of the land went up as the smoke of a furnace.
19.30
And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar; and he dwelt in a cave, he and his two daughters. 19.31 And the first-born said unto the younger: ‘Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth. 19.32 Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.’ 19.33 And they made their father drink wine that night. And the first-born went in, and lay with her father; and he knew not when she lay down, nor when she arose. 19.34 And it came to pass on the morrow, that the first-born said unto the younger: ‘Behold, I lay yesternight with my father. Let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father.’ 19.35 And they made their father drink wine that night also. And the younger arose, and lay with him; and he knew not when she lay down, nor when she arose. 19.36 Thus were both the daughters of Lot with child by their father. 19.37 And the first-born bore a son, and called his name Moab—the same is the father of the Moabites unto this day. 19.38 And the younger, she also bore a son, and called his name Ben-ammi—the same is the father of the children of Ammon unto this day.
22.6
And Abraham took the wood of the burnt-offering, and laid it upon Isaac his son; and he took in his hand the fire and the knife; and they went both of them together.
22.8
And Abraham said: ‘God will aprovide Himself the lamb for a burnt-offering, my son.’ So they went both of them together.
34.5
Now Jacob heard that he had defiled Dinah his daughter; and his sons were with his cattle in the field; and Jacob held his peace until they came.
34.7
And the sons of Jacob came in from the field when they heard it; and the men were grieved, and they were very wroth, because he had wrought a vile deed in Israel in lying with Jacob’s daughter; which thing ought not to be done.
34.13
And the sons of Jacob answered Shechem and Hamor his father with guile, and spoke, because he had defiled Dinah their sister,
34.27
The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister.
41.45
And Pharaoh called Joseph’s name Zaphenath-paneah; and he gave him to wife Asenath the daughter of Poti-phera priest of On. And Joseph went out over the land of Egypt.— 41.46 And Joseph was thirty years old when he stood before Pharaoh king of Egypt.—And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt.
41.50
And unto Joseph were born two sons before the year of famine came, whom Asenath the daughter of Poti-phera priest of On bore unto him.
46.20
And unto Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath the daughter of Poti-phera priest of On bore unto him.
49.9
Judah is a lion’s whelp; From the prey, my son, thou art gone up. He stooped down, he couched as a lion, And as a lioness; who shall rouse him up?' ' None
6. Hebrew Bible, Job, 9.7 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • city/-ies (polis), City of the Sun • fiscus Iudaicus, “five cities of the plain” (Genesis)

 Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 333; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 46

sup>
9.7 הָאֹמֵר לַחֶרֶס וְלֹא יִזְרָח וּבְעַד כּוֹכָבִים יַחְתֹּם׃'' None
sup>
9.7 Who commandeth the sun, and it riseth not; And sealeth up the stars.'' None
7. Hebrew Bible, Leviticus, 20.3, 21.9, 22.12-22.13 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Rome, city • Shechem (city) • Shechem, city and people • city • city, burning of • city/-ies (polis), City of Refuge • sacrifice, cities saved by

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 318; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 346; Gera (2014), Judith, 316; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 20, 21; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 311; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 198; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 136

sup>
20.3 וַאֲנִי אֶתֵּן אֶת־פָּנַי בָּאִישׁ הַהוּא וְהִכְרַתִּי אֹתוֹ מִקֶּרֶב עַמּוֹ כִּי מִזַּרְעוֹ נָתַן לַמֹּלֶךְ לְמַעַן טַמֵּא אֶת־מִקְדָּשִׁי וּלְחַלֵּל אֶת־שֵׁם קָדְשִׁי׃
21.9
וּבַת אִישׁ כֹּהֵן כִּי תֵחֵל לִזְנוֹת אֶת־אָבִיהָ הִיא מְחַלֶּלֶת בָּאֵשׁ תִּשָּׂרֵף׃
22.12
וּבַת־כֹּהֵן כִּי תִהְיֶה לְאִישׁ זָר הִוא בִּתְרוּמַת הַקֳּדָשִׁים לֹא תֹאכֵל׃ 22.13 וּבַת־כֹּהֵן כִּי תִהְיֶה אַלְמָנָה וּגְרוּשָׁה וְזֶרַע אֵין לָהּ וְשָׁבָה אֶל־בֵּית אָבִיהָ כִּנְעוּרֶיהָ מִלֶּחֶם אָבִיהָ תֹּאכֵל וְכָל־זָר לֹא־יֹאכַל בּוֹ׃' ' None
sup>
20.3 I also will set My face against that man, and will cut him off from among his people, because he hath given of his seed unto Molech, to defile My sanctuary, and to profane My holy name.
21.9
And the daughter of any priest, if she profane herself by playing the harlot, she profaneth her father: she shall be burnt with fire.
22.12
And if a priest’s daughter be married unto a common man, she shall not eat of that which is set apart from the holy things. 22.13 But if a priest’s daughter be a widow, or divorced, and have no child, and is returned unto her father’s house, as in her youth, she may eat of her father’s bread; but there shall no common man' ' None
8. Hebrew Bible, Numbers, 11.1, 18.9-18.20, 35.9-35.15 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Exile (to city of refuge) • Levitical cities • asylum, cities of refuge • cities of refuge • city • city/-ies (polis), City of Refuge • coastal cities and people • five, the number, and the cities of refuge

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 265, 271; Gera (2014), Judith, 217; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 92; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 20; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 299; Schick (2021), Intention in Talmudic Law: Between Thought and Deed, 75; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 259

sup>
11.1 וַיְהִי הָעָם כְּמִתְאֹנְנִים רַע בְּאָזְנֵי יְהוָה וַיִּשְׁמַע יְהוָה וַיִּחַר אַפּוֹ וַתִּבְעַר־בָּם אֵשׁ יְהוָה וַתֹּאכַל בִּקְצֵה הַמַּחֲנֶה׃
11.1
וַיִּשְׁמַע מֹשֶׁה אֶת־הָעָם בֹּכֶה לְמִשְׁפְּחֹתָיו אִישׁ לְפֶתַח אָהֳלוֹ וַיִּחַר־אַף יְהוָה מְאֹד וּבְעֵינֵי מֹשֶׁה רָע׃
18.9
זֶה־יִהְיֶה לְךָ מִקֹּדֶשׁ הַקֳּדָשִׁים מִן־הָאֵשׁ כָּל־קָרְבָּנָם לְכָל־מִנְחָתָם וּלְכָל־חַטָּאתָם וּלְכָל־אֲשָׁמָם אֲשֶׁר יָשִׁיבוּ לִי קֹדֶשׁ קָדָשִׁים לְךָ הוּא וּלְבָנֶיךָ׃' '18.11 וְזֶה־לְּךָ תְּרוּמַת מַתָּנָם לְכָל־תְּנוּפֹת בְּנֵי יִשְׂרָאֵל לְךָ נְתַתִּים וּלְבָנֶיךָ וְלִבְנֹתֶיךָ אִתְּךָ לְחָק־עוֹלָם כָּל־טָהוֹר בְּבֵיתְךָ יֹאכַל אֹתוֹ׃ 18.12 כֹּל חֵלֶב יִצְהָר וְכָל־חֵלֶב תִּירוֹשׁ וְדָגָן רֵאשִׁיתָם אֲשֶׁר־יִתְּנוּ לַיהוָה לְךָ נְתַתִּים׃ 18.13 בִּכּוּרֵי כָּל־אֲשֶׁר בְּאַרְצָם אֲשֶׁר־יָבִיאוּ לַיהוָה לְךָ יִהְיֶה כָּל־טָהוֹר בְּבֵיתְךָ יֹאכֲלֶנּוּ׃ 18.14 כָּל־חֵרֶם בְּיִשְׂרָאֵל לְךָ יִהְיֶה׃ 18.15 כָּל־פֶּטֶר רֶחֶם לְכָל־בָּשָׂר אֲשֶׁר־יַקְרִיבוּ לַיהוָה בָּאָדָם וּבַבְּהֵמָה יִהְיֶה־לָּךְ אַךְ פָּדֹה תִפְדֶּה אֵת בְּכוֹר הָאָדָם וְאֵת בְּכוֹר־הַבְּהֵמָה הַטְּמֵאָה תִּפְדֶּה׃ 18.16 וּפְדוּיָו מִבֶּן־חֹדֶשׁ תִּפְדֶּה בְּעֶרְכְּךָ כֶּסֶף חֲמֵשֶׁת שְׁקָלִים בְּשֶׁקֶל הַקֹּדֶשׁ עֶשְׂרִים גֵּרָה הוּא׃ 18.17 אַךְ בְּכוֹר־שׁוֹר אוֹ־בְכוֹר כֶּשֶׂב אוֹ־בְכוֹר עֵז לֹא תִפְדֶּה קֹדֶשׁ הֵם אֶת־דָּמָם תִּזְרֹק עַל־הַמִּזְבֵּחַ וְאֶת־חֶלְבָּם תַּקְטִיר אִשֶּׁה לְרֵיחַ נִיחֹחַ לַיהוָה׃ 18.18 וּבְשָׂרָם יִהְיֶה־לָּךְ כַּחֲזֵה הַתְּנוּפָה וּכְשׁוֹק הַיָּמִין לְךָ יִהְיֶה׃ 18.19 כֹּל תְּרוּמֹת הַקֳּדָשִׁים אֲשֶׁר יָרִימוּ בְנֵי־יִשְׂרָאֵל לַיהוָה נָתַתִּי לְךָ וּלְבָנֶיךָ וְלִבְנֹתֶיךָ אִתְּךָ לְחָק־עוֹלָם בְּרִית מֶלַח עוֹלָם הִוא לִפְנֵי יְהוָה לְךָ וּלְזַרְעֲךָ אִתָּךְ׃
35.9
וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 35.11 וְהִקְרִיתֶם לָכֶם עָרִים עָרֵי מִקְלָט תִּהְיֶינָה לָכֶם וְנָס שָׁמָּה רֹצֵחַ מַכֵּה־נֶפֶשׁ בִּשְׁגָגָה׃ 35.12 וְהָיוּ לָכֶם הֶעָרִים לְמִקְלָט מִגֹּאֵל וְלֹא יָמוּת הָרֹצֵחַ עַד־עָמְדוֹ לִפְנֵי הָעֵדָה לַמִּשְׁפָּט׃ 35.13 וְהֶעָרִים אֲשֶׁר תִּתֵּנוּ שֵׁשׁ־עָרֵי מִקְלָט תִּהְיֶינָה לָכֶם׃ 35.14 אֵת שְׁלֹשׁ הֶעָרִים תִּתְּנוּ מֵעֵבֶר לַיַּרְדֵּן וְאֵת שְׁלֹשׁ הֶעָרִים תִּתְּנוּ בְּאֶרֶץ כְּנָעַן עָרֵי מִקְלָט תִּהְיֶינָה׃ 35.15 לִבְנֵי יִשְׂרָאֵל וְלַגֵּר וְלַתּוֹשָׁב בְּתוֹכָם תִּהְיֶינָה שֵׁשׁ־הֶעָרִים הָאֵלֶּה לְמִקְלָט לָנוּס שָׁמָּה כָּל־מַכֵּה־נֶפֶשׁ בִּשְׁגָגָה׃'' None
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11.1 And the people were as murmurers, speaking evil in the ears of the LORD; and when the LORD heard it, His anger was kindled; and the fire of the LORD burnt among them, and devoured in the uttermost part of the camp.
18.9
This shall be thine of the most holy things, reserved from the fire: every offering of theirs, even every meal-offering of theirs, and every sin-offering of theirs, and every guilt-offering of theirs, which they may render unto Me, shall be most holy for thee and for thy sons. 18.10 In a most holy place shalt thou eat thereof; every male may eat thereof; it shall be holy unto thee. 18.11 And this is thine: the heave-offering of their gift, even all the wave-offerings of the children of Israel; I have given them unto thee, and to thy sons and to thy daughters with thee, as a due for ever; every one that is clean in thy house may eat thereof. 18.12 All the best of the oil, and all the best of the wine, and of the corn, the first part of them which they give unto the LORD, to thee have I given them. 18.13 The first-ripe fruits of all that is in their land, which they bring unto the LORD, shall be thine; every one that is clean in thy house may eat thereof. 18.14 Every thing devoted in Israel shall be thine. 18.15 Every thing that openeth the womb, of all flesh which they offer unto the LORD, both of man and beast, shall be thine; howbeit the first-born of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem. 18.16 And their redemption-money—from a month old shalt thou redeem them—shall be, according to thy valuation, five shekels of silver, after the shekel of the sanctuary—the same is twenty gerahs. 18.17 But the firstling of an ox, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem; they are holy: thou shalt dash their blood against the altar, and shalt make their fat smoke for an offering made by fire, for a sweet savour unto the LORD. 18.18 And the flesh of them shall be thine, as the wave-breast and as the right thigh, it shall be thine. 18.19 All the heave-offerings of the holy things, which the children of Israel offer unto the LORD, have I given thee, and thy sons and thy daughters with thee, as a due for ever; it is an everlasting covet of salt before the LORD unto thee and to thy seed with thee.’ 18.20 And the LORD said unto Aaron: ‘Thou shalt have no inheritance in their land, neither shalt thou have any portion among them; I am thy portion and thine inheritance among the children of Israel.
35.9
And the LORD spoke unto Moses, saying: 35.10 ’Speak unto the children of Israel, and say unto them: When ye pass over the Jordan into the land of Canaan, 35.11 then ye shall appoint you cities to be cities of refuge for you, that the manslayer that killeth any person through error may flee thither. 35.12 And the cities shall be unto you for refuge from the avenger, that the manslayer die not, until he stand before the congregation for judgment. 35.13 And as to the cities which ye shall give, there shall be for you six cities of refuge. 35.14 Ye shall give three cities beyond the Jordan, and three cities shall ye give in the land of Canaan; they shall be cities of refuge. 35.15 For the children of Israel, and for the stranger and for the settler among them, shall these six cities be for refuge, that every one that killeth any person through error may flee thither.'' None
9. Hebrew Bible, Psalms, 24.7, 24.9, 110.4, 142.4 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Bethulia, city gates • City of David • City of God, the work’s title • Jerusalem, As heavenly city • Megiddo city-gate • Rome/Roman, city of • Shechem, city and people • Zedekiah, at city-gate • city-gate, forerunner of synagogue, biblical period • city-gate, forerunner of synagogue, functions • city-gate, forerunner of synagogue, post-Exilic period • civitas • prophets, at city-gate

 Found in books: Gera (2014), Judith, 243, 402; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 18; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 297; Levine (2005), The Ancient Synagogue, The First Thousand Years, 32; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 194, 204; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 307

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24.7 שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְהִנָּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבוֹא מֶלֶךְ הַכָּבוֹד׃
24.9
שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבֹא מֶלֶךְ הַכָּבוֹד׃
110.4
נִשְׁבַּע יְהוָה וְלֹא יִנָּחֵם אַתָּה־כֹהֵן לְעוֹלָם עַל־דִּבְרָתִי מַלְכִּי־צֶדֶק׃' ' None
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24.7 Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors; that the King of glory may come in.
24.9
Lift up your heads, O ye gates, Yea, lift them up, ye everlasting doors; That the King of glory may come in.' "
110.4
The LORD hath sworn, and will not repent: 'Thou art a priest for ever After the manner of Melchizedek.'" ' None
10. Hebrew Bible, 1 Kings, 11.13 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Babylon and Babylonians, city walls • Byzantium, city of • Pharaohs daughter (wife of Solomon), reason for separation from city of David • city-gate, forerunner of synagogue, functions • ciuitas, city • prophets, at city-gate

 Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 387; Gera (2014), Judith, 120; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 145; Levine (2005), The Ancient Synagogue, The First Thousand Years, 24; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 242

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11.13 רַק אֶת־כָּל־הַמַּמְלָכָה לֹא אֶקְרָע שֵׁבֶט אֶחָד אֶתֵּן לִבְנֶךָ לְמַעַן דָּוִד עַבְדִּי וּלְמַעַן יְרוּשָׁלִַם אֲשֶׁר בָּחָרְתִּי׃' ' None
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11.13 Howbeit I will not rend away all the kingdom; but I will give one tribe to thy son; for David My servant’s sake, and for Jerusalem’s sake which I have chosen.’' ' None
11. Hebrew Bible, 1 Samuel, 1.17-1.18 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • David, his city • Metropolis • Pharaohs daughter (wife of Solomon), reason for separation from city of David • Shechem, city and people • coastal cities and people, submissive

 Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 77; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 387; Gera (2014), Judith, 319, 350; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 1

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1.17 וַיַּעַן עֵלִי וַיֹּאמֶר לְכִי לְשָׁלוֹם וֵאלֹהֵי יִשְׂרָאֵל יִתֵּן אֶת־שֵׁלָתֵךְ אֲשֶׁר שָׁאַלְתְּ מֵעִמּוֹ׃ 1.18 וַתֹּאמֶר תִּמְצָא שִׁפְחָתְךָ חֵן בְּעֵינֶיךָ וַתֵּלֶךְ הָאִשָּׁה לְדַרְכָּהּ וַתֹּאכַל וּפָנֶיהָ לֹא־הָיוּ־לָהּ עוֹד׃' ' None
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1.17 Then ῾Eli answered and said, Go in peace: and the God of Yisra᾽el grant thee thy petition which thou hast asked of him. 1.18 And she said, Let thy handmaid find favour in thy sight. So the woman went her way, and did eat, and her countece was no more sad.' ' None
12. Hebrew Bible, 2 Kings, 4.23, 18.33-18.35 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Bethulia, city gates • War, deportation of defeated cities • city-gate, forerunner of synagogue, functions • coastal cities and people • prophets, at city-gate

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 970; Gera (2014), Judith, 164, 335; Levine (2005), The Ancient Synagogue, The First Thousand Years, 24

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4.23 וַיֹּאמֶר מַדּוּעַ אתי אַתְּ הלכתי הֹלֶכֶת אֵלָיו הַיּוֹם לֹא־חֹדֶשׁ וְלֹא שַׁבָּת וַתֹּאמֶר שָׁלוֹם׃
18.33
הַהַצֵּל הִצִּילוּ אֱלֹהֵי הַגּוֹיִם אִישׁ אֶת־אַרְצוֹ מִיַּד מֶלֶךְ אַשּׁוּר׃ 18.34 אַיֵּה אֱלֹהֵי חֲמָת וְאַרְפָּד אַיֵּה אֱלֹהֵי סְפַרְוַיִם הֵנַע וְעִוָּה כִּי־הִצִּילוּ אֶת־שֹׁמְרוֹן מִיָּדִי׃ 18.35 מִי בְּכָל־אֱלֹהֵי הָאֲרָצוֹת אֲשֶׁר־הִצִּילוּ אֶת־אַרְצָם מִיָּדִי כִּי־יַצִּיל יְהוָה אֶת־יְרוּשָׁלִַם מִיָּדִי׃'' None
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4.23 And he said: Wherefore wilt thou go to him today? it is neither new moon nor sabbath.’ And she said: ‘It shall be well.’
18.33
Hath any of the gods of the nations ever delivered his land out of the hand of the king of Assyria? 18.34 Where are the gods of Hamath, and of Arpad? where are the gods of Sepharvaim, of Hena, and Ivvah? have they delivered Samaria out of my hand? 18.35 Who are they among all the gods of the countries, that have delivered their country out of my hand, that the LORD should deliver Jerusalem out of my hand?’'' None
13. Hebrew Bible, 2 Samuel, 6.14, 6.16 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • City of David • Pharaohs daughter (wife of Solomon), reason for separation from city of David • coastal cities and people • coastal cities and people, submissive

 Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 384; Gera (2014), Judith, 161; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 297

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6.14 וְדָוִד מְכַרְכֵּר בְּכָל־עֹז לִפְנֵי יְהוָה וְדָוִד חָגוּר אֵפוֹד בָּד׃
6.16
וְהָיָה אֲרוֹן יְהוָה בָּא עִיר דָּוִד וּמִיכַל בַּת־שָׁאוּל נִשְׁקְפָה בְּעַד הַחַלּוֹן וַתֵּרֶא אֶת־הַמֶּלֶךְ דָּוִד מְפַזֵּז וּמְכַרְכֵּר לִפְנֵי יְהוָה וַתִּבֶז לוֹ בְּלִבָּהּ׃'' None
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6.14 And David leaped about before the Lord with all his might; and David was girded with a linen efod.
6.16
And as the ark of the Lord came into the city of David, Mikhal, Sha᾽ul’s daughter looked through a window, and saw king David dancing and leaping before the Lord; and she despised him in her heart.'' None
14. Hebrew Bible, Isaiah, 1.21, 1.24-1.27, 11.11, 19.16-19.25, 48.14 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • David, his city • Isaiah, Book of,‘city of destruction’ • Isaiah, Book of,‘city of righteousness’ • Isaiah, Book of,‘city of the sun’ • Jerusalem, ‘city of righteousness’ • Rome, city • cities, unfaithful • city/-ies (polis) • city/-ies (polis), City of Refuge • city/-ies (polis), City of Righteousness (polis asedek) • city/-ies (polis), City of the Sun • city/-ies (polis), City of the Zadok • fiscus Iudaicus, “five cities of the plain” (Genesis) • two cities, theme of

 Found in books: O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 249; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 160, 297, 333, 334, 335, 348, 349, 364, 381, 386, 396, 415, 418; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 196; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 153; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 45, 46, 49, 50, 94; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 1

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1.21 אֵיכָה הָיְתָה לְזוֹנָה קִרְיָה נֶאֱמָנָה מְלֵאֲתִי מִשְׁפָּט צֶדֶק יָלִין בָּהּ וְעַתָּה מְרַצְּחִים׃
1.24
לָכֵן נְאֻם הָאָדוֹן יְהוָה צְבָאוֹת אֲבִיר יִשְׂרָאֵל הוֹי אֶנָּחֵם מִצָּרַי וְאִנָּקְמָה מֵאוֹיְבָי׃ 1.25 וְאָשִׁיבָה יָדִי עָלַיִךְ וְאֶצְרֹף כַּבֹּר סִיגָיִךְ וְאָסִירָה כָּל־בְּדִילָיִךְ׃ 1.26 וְאָשִׁיבָה שֹׁפְטַיִךְ כְּבָרִאשֹׁנָה וְיֹעֲצַיִךְ כְּבַתְּחִלָּה אַחֲרֵי־כֵן יִקָּרֵא לָךְ עִיר הַצֶּדֶק קִרְיָה נֶאֱמָנָה׃ 1.27 צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה וְשָׁבֶיהָ בִּצְדָקָה׃
11.11
וְהָיָה בַּיּוֹם הַהוּא יוֹסִיף אֲדֹנָי שֵׁנִית יָדוֹ לִקְנוֹת אֶת־שְׁאָר עַמּוֹ אֲשֶׁר יִשָּׁאֵר מֵאַשּׁוּר וּמִמִּצְרַיִם וּמִפַּתְרוֹס וּמִכּוּשׁ וּמֵעֵילָם וּמִשִּׁנְעָר וּמֵחֲמָת וּמֵאִיֵּי הַיָּם׃
19.16
בַּיּוֹם הַהוּא יִהְיֶה מִצְרַיִם כַּנָּשִׁים וְחָרַד וּפָחַד מִפְּנֵי תְּנוּפַת יַד־יְהוָה צְבָאוֹת אֲשֶׁר־הוּא מֵנִיף עָלָיו׃ 19.17 וְהָיְתָה אַדְמַת יְהוּדָה לְמִצְרַיִם לְחָגָּא כֹּל אֲשֶׁר יַזְכִּיר אֹתָהּ אֵלָיו יִפְחָד מִפְּנֵי עֲצַת יְהוָה צְבָאוֹת אֲשֶׁר־הוּא יוֹעֵץ עָלָיו׃ 19.18 בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים בְּאֶרֶץ מִצְרַיִם מְדַבְּרוֹת שְׂפַת כְּנַעַן וְנִשְׁבָּעוֹת לַיהוָה צְבָאוֹת עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת׃ 19.19 בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַיהוָה בְּתוֹךְ אֶרֶץ מִצְרָיִם וּמַצֵּבָה אֵצֶל־גְּבוּלָהּ לַיהוָה׃' '19.21 וְנוֹדַע יְהוָה לְמִצְרַיִם וְיָדְעוּ מִצְרַיִם אֶת־יְהוָה בַּיּוֹם הַהוּא וְעָבְדוּ זֶבַח וּמִנְחָה וְנָדְרוּ־נֵדֶר לַיהוָה וְשִׁלֵּמוּ׃ 19.22 וְנָגַף יְהוָה אֶת־מִצְרַיִם נָגֹף וְרָפוֹא וְשָׁבוּ עַד־יְהוָה וְנֶעְתַּר לָהֶם וּרְפָאָם׃ 19.23 בַּיּוֹם הַהוּא תִּהְיֶה מְסִלָּה מִמִּצְרַיִם אַשּׁוּרָה וּבָא־אַשּׁוּר בְּמִצְרַיִם וּמִצְרַיִם בְּאַשּׁוּר וְעָבְדוּ מִצְרַיִם אֶת־אַשּׁוּר׃ 19.24 בַּיּוֹם הַהוּא יִהְיֶה יִשְׂרָאֵל שְׁלִישִׁיָּה לְמִצְרַיִם וּלְאַשּׁוּר בְּרָכָה בְּקֶרֶב הָאָרֶץ׃ 19.25 אֲשֶׁר בֵּרֲכוֹ יְהוָה צְבָאוֹת לֵאמֹר בָּרוּךְ עַמִּי מִצְרַיִם וּמַעֲשֵׂה יָדַי אַשּׁוּר וְנַחֲלָתִי יִשְׂרָאֵל׃
48.14
הִקָּבְצוּ כֻלְּכֶם וּשֲׁמָעוּ מִי בָהֶם הִגִּיד אֶת־אֵלֶּה יְהוָה אֲהֵבוֹ יַעֲשֶׂה חֶפְצוֹ בְּבָבֶל וּזְרֹעוֹ כַּשְׂדִּים׃'' None
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1.21 How is the faithful city Become a harlot! She that was full of justice, Righteousness lodged in her, But now murderers.
1.24
Therefore saith the Lord, the LORD of hosts, The Mighty One of Israel: Ah, I will ease Me of Mine adversaries, And avenge Me of Mine enemies; 1.25 And I will turn My hand upon thee, And purge away thy dross as with lye, And will take away all thine alloy; 1.26 And I will restore thy judges as at the first, And thy counsellors as at the beginning; Afterward thou shalt be called The city of righteousness, The faithful city. 1.27 Zion shall be redeemed with justice, And they that return of her with righteousness.
11.11
And it shall come to pass in that day, That the Lord will set His hand again the second time To recover the remt of His people, That shall remain from Assyria, and from Egypt, And from Pathros, and from Cush, and from Elam, And from Shinar, and from Hamath, and from the islands of the sea.
19.16
In that day shall Egypt be like unto women; and it shall tremble and fear because of the shaking of the hand of the LORD of hosts, which He shaketh over it. 19.17 And the land of Judah shall become a terror unto Egypt, whensoever one maketh mention thereof to it; it shall be afraid, because of the purpose of the LORD of hosts, which He purposeth against it. 19.18 In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one shall be called The city of destruction. 19.19 In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD. 19.20 And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt; for they shall cry unto the LORD because of the oppressors, and He will send them a saviour, and a defender, who will deliver them. 19.21 And the LORD shall make Himself known to Egypt, and the Egyptians shall know the LORD in that day; yea, they shall worship with sacrifice and offering, and shall vow a vow unto the LORD, and shall perform it. 19.22 And the LORD will smite Egypt, smiting and healing; and they shall return unto the LORD, and He will be entreated of them, and will heal them. 19.23 In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria; and the Egyptians shall worship with the Assyrians. 19.24 In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the earth; 19.25 for that the LORD of hosts hath blessed him, saying: ‘Blessed be Egypt My people and Assyria the work of My hands, and Israel Mine inheritance.’
48.14
Assemble yourselves, all ye, and hear; Which among them hath declared these things? He whom the LORD loveth shall perform His pleasure on Babylon, And show His arm on the Chaldeans.' ' None
15. Hebrew Bible, Jeremiah, 39.8, 43.13 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • city-gate, forerunner of synagogue, functions • city/-ies (polis) • coastal cities and people, submissive • fiscus Iudaicus, “five cities of the plain” (Genesis) • prophets, at city-gate

 Found in books: Gera (2014), Judith, 144; Levine (2005), The Ancient Synagogue, The First Thousand Years, 24; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 46

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39.8 וְאֶת־בֵּית הַמֶּלֶךְ וְאֶת־בֵּית הָעָם שָׂרְפוּ הַכַּשְׂדִּים בָּאֵשׁ וְאֶת־חֹמוֹת יְרוּשָׁלִַם נָתָצוּ׃
43.13
וְשִׁבַּר אֶת־מַצְּבוֹת בֵּית שֶׁמֶשׁ אֲשֶׁר בְּאֶרֶץ מִצְרָיִם וְאֶת־בָּתֵּי אֱלֹהֵי־מִצְרַיִם יִשְׂרֹף בָּאֵשׁ׃'' None
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39.8 And the Chaldeans burned the king’s house, and the house of the people, with fire, and broke down the walls of Jerusalem.
43.13
He shall also break the pillars of Beth-shemesh, that is in the land of Egypt; and the houses of the gods of Egypt shall he burn with fire.’'' None
16. Hebrew Bible, Joshua, 1.4, 20.2-20.3 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • City • Gate, city • Metropolis • Philippi, city • Shechem, city and people • Thessalonica, city • asylum, cities of refuge • cities of refuge • coastal cities and people • refuge, city (cities) of • urbs,

 Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 295; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 390; Gera (2014), Judith, 319, 338; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 92; Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century. 2; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 255; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 6

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20.2 דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר תְּנוּ לָכֶם אֶת־עָרֵי הַמִּקְלָט אֲשֶׁר־דִּבַּרְתִּי אֲלֵיכֶם בְּיַד־מֹשֶׁה׃ 20.3 לָנוּס שָׁמָּה רוֹצֵחַ מַכֵּה־נֶפֶשׁ בִּשְׁגָגָה בִּבְלִי־דָעַת וְהָיוּ לָכֶם לְמִקְלָט מִגֹּאֵל הַדָּם׃' ' None
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20.2 ’Speak to the children of Israel, saying: Assign you the cities of refuge, whereof I spoke unto you by the hand of Moses; 20.3 that the manslayer that killeth any person through error and unawares may flee thither; and they shall be unto you for a refuge from the avenger of blood.' ' None
17. Hebrew Bible, Judges, 14.18 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • coastal cities and people, submissive • fiscus Iudaicus, “five cities of the plain” (Genesis)

 Found in books: Gera (2014), Judith, 349; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 46

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14.18 וַיֹּאמְרוּ לוֹ אַנְשֵׁי הָעִיר בַּיּוֹם הַשְּׁבִיעִי בְּטֶרֶם יָבֹא הַחַרְסָה מַה־מָּתוֹק מִדְּבַשׁ וּמֶה עַז מֵאֲרִי וַיֹּאמֶר לָהֶם לוּלֵא חֲרַשְׁתֶּם בְּעֶגְלָתִי לֹא מְצָאתֶם חִידָתִי׃'' None
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14.18 And the men of the city said to him on the seventh day before the sun went down, What is sweeter than honey? and what is stronger than a lion? And he said to them, If you had not ploughed with my heifer, you would not have found out my riddle.'' None
18. Hesiod, Works And Days, 202-212, 243, 277-289, 486-489 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • City of the Just, the • Plataia, city • city • city, and Corycian gardener • city, as loss of Golden Age community • city, as morally corrupt • city, as product of technology • law (nomos) common belief of a city, as a musical genre • law (nomos) common belief of a city, meaning of the term • leaving the city, as a metaliterary metaphor

 Found in books: Jouanna (2012), Greek Medicine from Hippocrates to Galen, 56; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 74, 75, 81, 82, 83, 84, 190; Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 215; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 91, 104, 105, 134; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 119

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202 νῦν δʼ αἶνον βασιλεῦσιν ἐρέω φρονέουσι καὶ αὐτοῖς·'203 ὧδʼ ἴρηξ προσέειπεν ἀηδόνα ποικιλόδειρον 204 ὕψι μάλʼ ἐν νεφέεσσι φέρων ὀνύχεσσι μεμαρπώς· 205 ἣ δʼ ἐλεόν, γναμπτοῖσι πεπαρμένη ἀμφʼ ὀνύχεσσι, 206 μύρετο· τὴν ὅγʼ ἐπικρατέως πρὸς μῦθον ἔειπεν· 207 δαιμονίη, τί λέληκας; ἔχει νύ σε πολλὸν ἀρείων· 208 τῇ δʼ εἶς, ᾗ σʼ ἂν ἐγώ περ ἄγω καὶ ἀοιδὸν ἐοῦσαν· 209 δεῖπνον δʼ, αἴ κʼ ἐθέλω, ποιήσομαι ἠὲ μεθήσω. 210 ἄφρων δʼ, ὅς κʼ ἐθέλῃ πρὸς κρείσσονας ἀντιφερίζειν· 211 νίκης τε στέρεται πρός τʼ αἴσχεσιν ἄλγεα πάσχει. 212 ὣς ἔφατʼ ὠκυπέτης ἴρηξ, τανυσίπτερος ὄρνις.
243
λιμὸν ὁμοῦ καὶ λοιμόν· ἀποφθινύθουσι δὲ λαοί.
277
ἰχθύσι μὲν καὶ θηρσὶ καὶ οἰωνοῖς πετεηνοῖς 278 ἐσθέμεν ἀλλήλους, ἐπεὶ οὐ δίκη ἐστὶ μετʼ αὐτοῖς· 279 ἀνθρώποισι δʼ ἔδωκε δίκην, ἣ πολλὸν ἀρίστη 280 γίγνεται· εἰ γάρ τίς κʼ ἐθέλῃ τὰ δίκαιʼ ἀγορεῦσαι 281 γιγνώσκων, τῷ μέν τʼ ὄλβον διδοῖ εὐρύοπα Ζεύς· 282 ὃς δέ κε μαρτυρίῃσι ἑκὼν ἐπίορκον ὀμόσσας 283 ψεύσεται, ἐν δὲ δίκην βλάψας νήκεστον ἀασθῇ, 284 τοῦ δέ τʼ ἀμαυροτέρη γενεὴ μετόπισθε λέλειπται· 285 ἀνδρὸς δʼ εὐόρκου γενεὴ μετόπισθεν ἀμείνων. 286 σοὶ δʼ ἐγὼ ἐσθλὰ νοέων ἐρέω, μέγα νήπιε Πέρση. 287 τὴν μέν τοι κακότητα καὶ ἰλαδὸν ἔστιν ἑλέσθαι 288 ῥηιδίως· λείη μὲν ὁδός, μάλα δʼ ἐγγύθι ναίει· 289 τῆς δʼ ἀρετῆς ἱδρῶτα θεοὶ προπάροιθεν ἔθηκαν
486
ἦμος κόκκυξ κοκκύζει δρυὸς ἐν πετάλοισι 487 τὸ πρῶτον, τέρπει δὲ βροτοὺς ἐπʼ ἀπείρονα γαῖαν, 488 τῆμος Ζεὺς ὕοι τρίτῳ ἤματι μηδʼ ἀπολήγοι, 489 μήτʼ ἄρʼ ὑπερβάλλων βοὸς ὁπλὴν μήτʼ ἀπολείπων· ' None
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202 Might will be right and shame shall cease to be,'203 The bad will harm the good whom they shall maim 204 With crooked words, swearing false oaths. We’ll see 205 Envy among the wretched, foul of face 206 And voice, adoring villainy, and then 207 Into Olympus from the endless space 208 Mankind inhabits, leaving mortal men, 209 Fair flesh veiled by white robes, shall Probity 210 And Shame depart, and there’ll be grievous pain 211 For men: against all evil there shall be 212 No safeguard. Now I’ll tell, for lords who know
243
Far-seeing Zeus sends them no dread warfare,
277
And swallow bribes, beware of this and shun 278 All crooked laws and deal in what is best. 279 Who hurts another hurts himself. When one 280 Makes wicked plans, he’ll be the most distressed. 281 All-seeing Zeus sees all there is to see 282 And, should he wish, takes note nor fails to know 283 The justice in a city. I’d not be 284 A just man nor would have my son be so – 285 It’s no use being good when wickedne 286 Holds sway. I trust wise Zeus won’t punish me. 287 Perses, remember this, serve righteousne 288 And wholly sidestep the iniquity 289 of force. The son of Cronus made this act
486
They don’t know that a hundred boards they’ll need. 487 Get all you need together and then, when 488 The ploughing term commences, with all speed, 489 You and your slaves, set out and plough straight through ' None
19. Hesiod, Theogony, 453-500 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Plataia, city • leaving the city, as a metaliterary metaphor

 Found in books: Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 188; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 106

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453 Ῥείη δὲ δμηθεῖσα Κρόνῳ τέκε φαίδιμα τέκνα,'454 Ἱστίην Δήμητρα καὶ Ἥρην χρυσοπέδιλον 455 ἴφθιμόν τʼ Ἀίδην, ὃς ὑπὸ χθονὶ δώματα ναίει 456 νηλεὲς ἦτορ ἔχων, καὶ ἐρίκτυπον Ἐννοσίγαιον 457 Ζῆνά τε μητιόεντα, θεῶν πατέρʼ ἠδὲ καὶ ἀνδρῶν, 458 τοῦ καὶ ὑπὸ βροντῆς πελεμίζεται εὐρεῖα χθών. 459 καὶ τοὺς μὲν κατέπινε μέγας Κρόνος, ὥς τις ἕκαστος 460 νηδύος ἐξ ἱερῆς μητρὸς πρὸς γούναθʼ ἵκοιτο, 461 τὰ φρονέων, ἵνα μή τις ἀγαυῶν Οὐρανιώνων 462 ἄλλος ἐν ἀθανάτοισιν ἔχοι βασιληίδα τιμήν. 463 πεύθετο γὰρ Γαίης τε καὶ Οὐρανοῦ ἀστερόεντος, 464 οὕνεκά οἱ πέπρωτο ἑῷ ὑπὸ παιδὶ δαμῆναι 465 καὶ κρατερῷ περ ἐόντι, Διὸς μεγάλου διὰ βουλάς· 466 τῷ ὅ γʼ ἄρʼ οὐκ ἀλαὸς σκοπιὴν ἔχεν, ἀλλὰ δοκεύων 467 παῖδας ἑοὺς κατέπινε· Ῥέην δʼ ἔχε πένθος ἄλαστον. 468 ἀλλʼ ὅτε δὴ Δίʼ ἔμελλε θεῶν πατέρʼ ἠδὲ καὶ ἀνδρῶν 469 τέξεσθαι, τότʼ ἔπειτα φίλους λιτάνευε τοκῆας 470 τοὺς αὐτῆς, Γαῖάν τε καὶ Οὐρανὸν ἀστερόεντα, 471 μῆτιν συμφράσσασθαι, ὅπως λελάθοιτο τεκοῦσα 472 παῖδα φίλον, τίσαιτο δʼ ἐρινῦς πατρὸς ἑοῖο 473 παίδων θʼ, οὓς κατέπινε μέγας Κρόνος ἀγκυλομήτης. 474 οἳ δὲ θυγατρὶ φίλῃ μάλα μὲν κλύον ἠδʼ ἐπίθοντο, 475 καί οἱ πεφραδέτην, ὅσα περ πέπρωτο γενέσθαι 476 ἀμφὶ Κρόνῳ βασιλῆι καὶ υἱέι καρτεροθύμῳ. 477 πέμψαν δʼ ἐς Λύκτον, Κρήτης ἐς πίονα δῆμον, 478 ὁππότʼ ἄρʼ ὁπλότατον παίδων τέξεσθαι ἔμελλε, 479 Ζῆνα μέγαν· τὸν μέν οἱ ἐδέξατο Γαῖα πελώρη 480 Κρήτῃ ἐν εὐρείῃ τραφέμεν ἀτιταλλέμεναί τε. 481 ἔνθα μιν ἷκτο φέρουσα θοὴν διὰ νύκτα μέλαιναν 482 πρώτην ἐς Λύκτον· κρύψεν δέ ἑ χερσὶ λαβοῦσα 483 ἄντρῳ ἐν ἠλιβάτῳ, ζαθέης ὑπὸ κεύθεσι γαίης, 484 Αἰγαίῳ ἐν ὄρει πεπυκασμένῳ ὑλήεντι. 485 τῷ δὲ σπαργανίσασα μέγαν λίθον ἐγγυάλιξεν 486 Οὐρανίδῃ μέγʼ ἄνακτι, θεῶν προτέρῳ βασιλῆι. 487 τὸν τόθʼ ἑλὼν χείρεσσιν ἑὴν ἐσκάτθετο νηδὺν 488 σχέτλιος· οὐδʼ ἐνόησε μετὰ φρεσίν, ὥς οἱ ὀπίσσω 489 ἀντὶ λίθου ἑὸς υἱὸς ἀνίκητος καὶ ἀκηδὴς 490 λείπεθʼ, ὅ μιν τάχʼ ἔμελλε βίῃ καὶ χερσὶ δαμάσσας 491 τιμῆς ἐξελάειν, ὃ δʼ ἐν ἀθανάτοισι ἀνάξειν. 492 καρπαλίμως δʼ ἄρʼ ἔπειτα μένος καὶ φαίδιμα γυῖα 493 ηὔξετο τοῖο ἄνακτος· ἐπιπλομένων δʼ ἐνιαυτῶν 494 Γαίης ἐννεσίῃσι πολυφραδέεσσι δολωθεὶς 495 ὃν γόνον ἄψ ἀνέηκε μέγας Κρόνος ἀγκυλομήτης 496 νικηθεὶς τέχνῃσι βίηφί τε παιδὸς ἑοῖο. 497 πρῶτον δʼ ἐξέμεσεν λίθον, ὃν πύματον κατέπινεν· 498 τὸν μὲν Ζεὺς στήριξε κατὰ χθονὸς εὐρυοδείης 499 Πυθοῖ ἐν ἠγαθέῃ γυάλοις ὕπο Παρνησοῖο 500 σῆμʼ ἔμεν ἐξοπίσω, θαῦμα θνητοῖσι βροτοῖσιν. ' None
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453 of her fear father, and Zeus gave her fame'454 With splendid gifts, and through him she became 455 The great oath of the gods, her progeny 456 Allowed to live with him eternally. 457 He kept his vow, continuing to reign 458 Over them all. Then Phoebe once again 459 With Coeus lay and brought forth the goddess, 460 Dark-gowned Leto, so full of gentlene 461 To gods always – she was indeed 462 The gentlest of the gods. From Coeus’ seed 463 Phoebe brought forth Asterie, aptly named, 464 Whom Perseus took to his great house and claimed 465 As his dear wife, and she bore Hecate, 466 Whom Father Zeus esteemed exceedingly. 467 He gave her splendid gifts that she might keep 468 A portion of the earth and barren deep. 469 Even now, when a man, according to convention, 470 offers great sacrifices, his intention 471 To beg good will he calls on Hecate. 472 He whom the goddess looks on favourably 473 Easily gains great honour. She bestow 474 Prosperity upon him. Among those 475 Born of both Earth and Ocean who possessed 476 Illustriousness she was likewise blest. 477 Lord Zeus, the son of Cronus, did not treat 478 Her grievously and neither did he cheat 479 Her of what those erstwhile divinities, 480 The Titans, gave her: all the libertie 481 They had from the beginning in the sea 482 And on the earth and in the heavens, she 483 Still holds. And since Hecate does not posse 484 Siblings, of honour she receives no less, 485 Since Zeus esteems her, nay, she gains yet more. 486 To those she chooses she provides great store 487 of benefits. As intermediary, 488 She sits beside respected royalty. 489 In the assembly those who are preferred 490 By her she elevates, and when men gird 491 Themselves for deadly battle, there she’ll be 492 To grant to those she chooses victory 493 And glory. She is helpful, too, when men 494 Contend in games, for she is present then 495 To see the strongest gain the victory 496 And win with ease the rich prize joyfully, 497 Ennobling his parents. She aids, too, 498 The horsemen she espouses and those who 499 Are forced to ply the grey and stormy sea 500 And prey to Poseidon and Queen Hecate, ' None
20. Homer, Iliad, 1.46, 1.266-1.273, 2.485-2.486, 2.676-2.679, 3.156-3.160, 4.8, 5.908, 6.130-6.140, 6.297-6.311, 9.593, 11.727-11.729, 18.535, 18.541-18.549 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Alalkomenai, Boiotian city • Apollo, statues at city gates • Argos (city) • Arne, city of Boiotia • Bethulia, city gates • City • City Dionysia • Great Dionysia, City Dionysia • Haliartos, Boiotian city • Iton, Thessalian city • Kierion/Kiarion, city of Thessaliotis • Koroneia, Boiotian city • Lindos, city • London (the city) • Plataia, city • Shechem, city and people • cities • city/cities • foundation, of city • friend of the city • gods, as city-protectors • leaving the city, as a metaliterary metaphor • movement in the city • movement in the city, during civil unrest • movement in the city, walking and running • palimpsestic Rome, dynamic changeability of the city • priests and priestesses, of Asclepius, in city • sounds of the city • urbs capta

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 303; Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 327, 405; Gera (2014), Judith, 309, 334; Jenkyns (2013), God, Space, and City in the Roman Imagination, 162, 271; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 47, 48, 67; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 356; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 76, 78; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 252, 254; Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 12, 35, 110, 111, 112; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 256; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 62; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 107; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 13; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 93, 183; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 87, 88; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 171

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1.46 ἔκλαγξαν δʼ ἄρʼ ὀϊστοὶ ἐπʼ ὤμων χωομένοιο,
1.266
κάρτιστοι δὴ κεῖνοι ἐπιχθονίων τράφεν ἀνδρῶν· 1.267 κάρτιστοι μὲν ἔσαν καὶ καρτίστοις ἐμάχοντο 1.268 φηρσὶν ὀρεσκῴοισι καὶ ἐκπάγλως ἀπόλεσσαν. 1.269 καὶ μὲν τοῖσιν ἐγὼ μεθομίλεον ἐκ Πύλου ἐλθὼν 1.270 τηλόθεν ἐξ ἀπίης γαίης· καλέσαντο γὰρ αὐτοί· 1.271 καὶ μαχόμην κατʼ ἔμʼ αὐτὸν ἐγώ· κείνοισι δʼ ἂν οὔ τις 1.272 τῶν οἳ νῦν βροτοί εἰσιν ἐπιχθόνιοι μαχέοιτο· 1.273 καὶ μέν μευ βουλέων ξύνιεν πείθοντό τε μύθῳ·
2.485
ὑμεῖς γὰρ θεαί ἐστε πάρεστέ τε ἴστέ τε πάντα, 2.486 ἡμεῖς δὲ κλέος οἶον ἀκούομεν οὐδέ τι ἴδμεν·
2.676
οἳ δʼ ἄρα Νίσυρόν τʼ εἶχον Κράπαθόν τε Κάσον τε 2.677 καὶ Κῶν Εὐρυπύλοιο πόλιν νήσους τε Καλύδνας, 2.678 τῶν αὖ Φείδιππός τε καὶ Ἄντιφος ἡγησάσθην 2.679 Θεσσαλοῦ υἷε δύω Ἡρακλεΐδαο ἄνακτος·
3.156
οὐ νέμεσις Τρῶας καὶ ἐϋκνήμιδας Ἀχαιοὺς 3.157 τοιῇδʼ ἀμφὶ γυναικὶ πολὺν χρόνον ἄλγεα πάσχειν· 3.158 αἰνῶς ἀθανάτῃσι θεῇς εἰς ὦπα ἔοικεν· 3.159 ἀλλὰ καὶ ὧς τοίη περ ἐοῦσʼ ἐν νηυσὶ νεέσθω, 3.160 μηδʼ ἡμῖν τεκέεσσί τʼ ὀπίσσω πῆμα λίποιτο.
4.8
Ἥρη τʼ Ἀργείη καὶ Ἀλαλκομενηῒς Ἀθήνη.
5.908
Ἥρη τʼ Ἀργείη καὶ Ἀλαλκομενηῒς Ἀθήνη
6.130
οὐδὲ γὰρ οὐδὲ Δρύαντος υἱὸς κρατερὸς Λυκόοργος 6.131 δὴν ἦν, ὅς ῥα θεοῖσιν ἐπουρανίοισιν ἔριζεν· 6.132 ὅς ποτε μαινομένοιο Διωνύσοιο τιθήνας 6.133 σεῦε κατʼ ἠγάθεον Νυσήϊον· αἳ δʼ ἅμα πᾶσαι 6.134 θύσθλα χαμαὶ κατέχευαν ὑπʼ ἀνδροφόνοιο Λυκούργου 6.135 θεινόμεναι βουπλῆγι· Διώνυσος δὲ φοβηθεὶς 6.136 δύσεθʼ ἁλὸς κατὰ κῦμα, Θέτις δʼ ὑπεδέξατο κόλπῳ 6.137 δειδιότα· κρατερὸς γὰρ ἔχε τρόμος ἀνδρὸς ὁμοκλῇ. 6.138 τῷ μὲν ἔπειτʼ ὀδύσαντο θεοὶ ῥεῖα ζώοντες, 6.139 καί μιν τυφλὸν ἔθηκε Κρόνου πάϊς· οὐδʼ ἄρʼ ἔτι δὴν 6.140 ἦν, ἐπεὶ ἀθανάτοισιν ἀπήχθετο πᾶσι θεοῖσιν·
6.297
αἱ δʼ ὅτε νηὸν ἵκανον Ἀθήνης ἐν πόλει ἄκρῃ, 6.298 τῇσι θύρας ὤϊξε Θεανὼ καλλιπάρῃος 6.299 Κισσηῒς ἄλοχος Ἀντήνορος ἱπποδάμοιο· 6.300 τὴν γὰρ Τρῶες ἔθηκαν Ἀθηναίης ἱέρειαν. 6.301 αἳ δʼ ὀλολυγῇ πᾶσαι Ἀθήνῃ χεῖρας ἀνέσχον· 6.302 ἣ δʼ ἄρα πέπλον ἑλοῦσα Θεανὼ καλλιπάρῃος 6.303 θῆκεν Ἀθηναίης ἐπὶ γούνασιν ἠϋκόμοιο, 6.304 εὐχομένη δʼ ἠρᾶτο Διὸς κούρῃ μεγάλοιο· 6.305 πότνιʼ Ἀθηναίη ἐρυσίπτολι δῖα θεάων 6.306 ἆξον δὴ ἔγχος Διομήδεος, ἠδὲ καὶ αὐτὸν 6.307 πρηνέα δὸς πεσέειν Σκαιῶν προπάροιθε πυλάων, 6.308 ὄφρά τοι αὐτίκα νῦν δυοκαίδεκα βοῦς ἐνὶ νηῷ 6.309 ἤνις ἠκέστας ἱερεύσομεν, αἴ κʼ ἐλεήσῃς 6.310 ἄστύ τε καὶ Τρώων ἀλόχους καὶ νήπια τέκνα. 6.311 ὣς ἔφατʼ εὐχομένη, ἀνένευε δὲ Παλλὰς Ἀθήνη.
9.593
ἄνδρας μὲν κτείνουσι, πόλιν δέ τε πῦρ ἀμαθύνει,
11.727
ἔνθα Διὶ ῥέξαντες ὑπερμενεῖ ἱερὰ καλά, 11.728 ταῦρον δʼ Ἀλφειῷ, ταῦρον δὲ Ποσειδάωνι, 11.729 αὐτὰρ Ἀθηναίη γλαυκώπιδι βοῦν ἀγελαίην,
18.535
ἐν δʼ Ἔρις ἐν δὲ Κυδοιμὸς ὁμίλεον, ἐν δʼ ὀλοὴ Κήρ,
18.541
ἐν δʼ ἐτίθει νειὸν μαλακὴν πίειραν ἄρουραν 18.542 εὐρεῖαν τρίπολον· πολλοὶ δʼ ἀροτῆρες ἐν αὐτῇ 18.543 ζεύγεα δινεύοντες ἐλάστρεον ἔνθα καὶ ἔνθα. 18.544 οἳ δʼ ὁπότε στρέψαντες ἱκοίατο τέλσον ἀρούρης, 18.545 τοῖσι δʼ ἔπειτʼ ἐν χερσὶ δέπας μελιηδέος οἴνου 18.546 δόσκεν ἀνὴρ ἐπιών· τοὶ δὲ στρέψασκον ἀνʼ ὄγμους, 18.547 ἱέμενοι νειοῖο βαθείης τέλσον ἱκέσθαι. 18.548 ἣ δὲ μελαίνετʼ ὄπισθεν, ἀρηρομένῃ δὲ ἐῴκει, 18.549 χρυσείη περ ἐοῦσα· τὸ δὴ περὶ θαῦμα τέτυκτο.'' None
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1.46 The arrows rattled on the shoulders of the angry god as he moved, and his coming was like the night. Then he sat down apart from the ships and let fly an arrow: terrible was the twang of the silver bow. The mules he assailed first and the swift dogs,
1.266
Mightiest were these of men reared upon the earth; mightiest were they, and with the mightiest they fought, the mountain-dwelling centaurs, and they destroyed them terribly. With these men I had fellowship, when I came from Pylos, from a distant land far away; for they themselves called me. 1.270 And I fought on my own; with those men could no one fight of the mortals now upon the earth. Yes, and they listened to my counsel, and obeyed my words. So also should you obey, since to obey is better. Neither do you, mighty though you are, take away the girl,
2.485
for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths
2.676
Howbeit he was a weakling, and but few people followed with him.And they that held Nisyrus and Crapathus and Casus and Cos, the city of Eurypylus, and the Calydnian isles, these again were led by Pheidippus and Antiphus, the two sons of king Thessalus, son of Heracles.
3.156
oftly they spake winged words one to another:Small blame that Trojans and well-greaved Achaeans should for such a woman long time suffer woes; wondrously like is she to the immortal goddesses to look upon. But even so, for all that she is such an one, let her depart upon the ships, 3.160 neither be left here to be a bane to us and to our children after us. So they said, but Priam spake, and called Helen to him:Come hither, dear child, and sit before me, that thou mayest see thy former lord and thy kinsfolk and thy people—thou art nowise to blame in my eyes; it is the gods, methinks, that are to blame,
4.8
And forthwith the son of Cronos made essay to provoke Hera with mocking words, and said with malice:Twain of the goddesses hath Menelaus for helpers, even Argive Hera, and Alalcomenean Athene. Howbeit these verily sit apart and take their pleasure in beholding,
5.908
And Hebe bathed him, and clad him in beautiful raiment, and he sate him down by the side of Zeus, son of Cronos, exulting in his glory.Then back to the palace of great Zeus fared Argive Hera and Alalcomenean Athene, when they had made Ares, the bane of mortals, to cease from his man-slaying.
6.130
Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. 6.134 Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. ' "6.135 But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; " "6.139 But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; " '6.140 and he lived not for long, seeing that he was hated of all the immortal gods. So would not I be minded to fight against the blessed gods. But if thou art of men, who eat the fruit of the field, draw nigh, that thou mayest the sooner enter the toils of destruction. Then spake to him the glorious son of Hippolochus:
6.297
and shone like a star, and lay undermost of all. Then she went her way, and the throng of aged wives hastened after her. 6.299 and shone like a star, and lay undermost of all. Then she went her way, and the throng of aged wives hastened after her. Now when they were come to the temple of Athene in the citadel, the doors were opened for them by fair-cheeked Theano, daughter of Cisseus, the wife of Antenor, tamer of horses; 6.300 for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.305 Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.309 Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity ' "6.310 on Troy and the Trojans' wives and their little children. So spake she praying, but Pallas Athene denied the prayer.Thus were these praying to the daughter of great Zeus, but Hector went his way to the palace of Alexander, the fair palace that himself had builded with the men " "6.311 on Troy and the Trojans' wives and their little children. So spake she praying, but Pallas Athene denied the prayer.Thus were these praying to the daughter of great Zeus, but Hector went his way to the palace of Alexander, the fair palace that himself had builded with the men " 9.593 Then verily his fair-girdled wife besought Meleager with wailing, and told him all the woes that come on men whose city is taken; the men are slain and the city is wasted by fire, and their children and low-girdled women are led captive of strangers.
11.727
Thence with all speed, arrayed in our armour, we came at midday to the sacred stream of Alpheius. There we sacrificed goodly victims to Zeus, supreme in might, and a bull to Alpheius, and a bull to Poseidon, but to flashing-eyed Athene a heifer of the herd;
18.535
And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; ' "
18.541
and they were haling away each the bodies of the others' slain.Therein he set also soft fallow-land, rich tilth and wide, that was three times ploughed; and ploughers full many therein were wheeling their yokes and driving them this way and that. And whensoever after turning they came to the headland of the field, " "18.544 and they were haling away each the bodies of the others' slain.Therein he set also soft fallow-land, rich tilth and wide, that was three times ploughed; and ploughers full many therein were wheeling their yokes and driving them this way and that. And whensoever after turning they came to the headland of the field, " '18.545 then would a man come forth to each and give into his hands a cup of honey-sweet wine; and the ploughmen would turn them in the furrows, eager to reach the headland of the deep tilth. And the field grew black behind and seemed verily as it had been ploughed, for all that it was of gold; herein was the great marvel of the work. 18.549 then would a man come forth to each and give into his hands a cup of honey-sweet wine; and the ploughmen would turn them in the furrows, eager to reach the headland of the deep tilth. And the field grew black behind and seemed verily as it had been ploughed, for all that it was of gold; herein was the great marvel of the work. '' None
21. Hebrew Bible, Ezekiel, 28.10, 30.17 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Babylon and Babylonians, city walls • Byzantium, city of • City • cities, and economic activity • city • city, civic life context/religion • city/-ies (polis) • city/-ies (polis), City of Righteousness (polis asedek) • city/-ies (polis), City of the Zadok • ciuitas, city • coastal cities and people • fiscus Iudaicus, “five cities of the plain” (Genesis)

 Found in books: Gera (2014), Judith, 120, 163; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 145; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 151; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 20; Parkins and Smith (1998), Trade, Traders and the Ancient City, 227; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297, 396; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 55; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 46; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 47

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30.17 בַּחוּרֵי אָוֶן וּפִי־בֶסֶת בַּחֶרֶב יִפֹּלוּ וְהֵנָּה בַּשְּׁבִי תֵלַכְנָה׃' ' None
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28.10 Thou shalt die the deaths of the uncircumcised By the hand of strangers; For I have spoken, saith the Lord GOD.’
30.17
The young men of Aven and of Pi-beseth shall fall by the sword; And these cities shall go into captivity.' ' None
22. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • salvation, of the city, in Theognis • symposion, vs. city

 Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 207; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 118

23. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Midea (city), Alkmene • Mykenai (classical city) • Mykenai (classical city), commanding Akhaian traditions • Plataia, city

 Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 176; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 107

24. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Argos, city centre • Koroneia, Boiotian city • Mykenai (classical city) • Mykenai (classical city), commanding Akhaian traditions • Onchestos, Boiotian city • Thebes, city of Boiotia

 Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 130; Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 92; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 109

25. Euripides, Children of Heracles, 349-350 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Apollo, statues at city gates • city-god • gods, as city-protectors

 Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 51; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 113

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349 τῶν μὲν γὰρ ̔́Ηρα προστατεῖ, Διὸς δάμαρ,'350 ἡμῶν δ' ̓Αθάνα. φημὶ δ' εἰς εὐπραξίαν" '" None
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349 us sit here still, praying for the city’s fair success, and when thou hast made a glorious end of this struggle, will we go unto the house; nor are the gods who champion us weaker than the gods of Argos, O king; Hera, wife of Zeus, is their leader;'350 rend= us sit here still, praying for the city’s fair success, and when thou hast made a glorious end of this struggle, will we go unto the house; nor are the gods who champion us weaker than the gods of Argos, O king; Hera, wife of Zeus, is their leader; Athena ours. And this I say is an omen of success, that we have the stronger deity, for Pallas will not brook defeat. Exit Demophon. Choru 350 Athena ours. And this I say is an omen of success, that we have the stronger deity, for Pallas will not brook defeat. Exit Demophon. Choru ' None
26. Euripides, Hercules Furens, 922-923 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • mystery cults, in the cities • priests and priestesses, of Asclepius, in city

 Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 19

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922 Victims to purify the house were stationed before the altar of Zeus, for Heracles had slain and cast from his halls the king of the land.'923 Victims to purify the house were stationed before the altar of Zeus, for Heracles had slain and cast from his halls the king of the land. ' None
27. Euripides, Ion, 211 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • city, civic life context/religion • gods, classes of city-holding

 Found in books: Parker (2005), Polytheism and Society at Athens, 396; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 250

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211 — λεύσσω Παλλάδ', ἐμὰν θεόν."" None
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211 I see Pallas, my own goddess. (Seventh) Choru'' None
28. Euripides, Medea, 1078-1080 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Alexandra, and laments for the fall of cities • Rome (city)

 Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 68; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 113

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1078 καὶ μανθάνω μὲν οἷα τολμήσω κακά,'1079 θυμὸς δὲ κρείσσων τῶν ἐμῶν βουλευμάτων, 1080 ὅσπερ μεγίστων αἴτιος κακῶν βροτοῖς. ' None
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1078 the soft young cheek, the fragrant breath! my children! Go, leave me; I cannot bear to longer look upon ye; my sorrow wins the day. At last I understand the awful deed I am to do; but passion, that cause of direst woes to mortal man,'1079 the soft young cheek, the fragrant breath! my children! Go, leave me; I cannot bear to longer look upon ye; my sorrow wins the day. At last I understand the awful deed I am to do; but passion, that cause of direst woes to mortal man, 1080 hath triumphed o’er my sober thoughts. Choru ' None
29. Hebrew Bible, 2 Chronicles, 20.13 (5th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Babylon and Babylonians, city walls • Byzantium, city of • Pharaohs daughter (wife of Solomon), reason for separation from city of David • coastal cities and people • coastal cities and people, submissive

 Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 387; Gera (2014), Judith, 120, 161, 432; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 145

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20.13 וְכָל־יְהוּדָה עֹמְדִים לִפְנֵי יְהוָה גַּם־טַפָּם נְשֵׁיהֶם וּבְנֵיהֶם׃' ' None
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20.13 And all Judah stood before the LORD, with their little ones, their wives, and their children.' ' None
30. Hebrew Bible, Ezra, 2.17, 4.9 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Metropolis • Philo of Alexandria, and cities • city • coastal cities and people

 Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 35; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 394; Gera (2014), Judith, 172; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 31

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2.17 בְּנֵי בֵצָי שְׁלֹשׁ מֵאוֹת עֶשְׂרִים וּשְׁלֹשָׁה׃
4.9
אֱדַיִן רְחוּם בְּעֵל־טְעֵם וְשִׁמְשַׁי סָפְרָא וּשְׁאָר כְּנָוָתְהוֹן דִּינָיֵא וַאֲפַרְסַתְכָיֵא טַרְפְּלָיֵא אֲפָרְסָיֵא ארכוי אַרְכְּוָיֵא בָבְלָיֵא שׁוּשַׁנְכָיֵא דהוא דֶּהָיֵא עֵלְמָיֵא׃'' None
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2.17 The children of Bezai, three hundred twenty and three.
4.9
then wrote Rehum the commander, and Shimshai the scribe, and the rest of their companions; the Dinites, and the Apharesattechites, the Tarpelites, the Apharesites, the Archevites, the Babylonians, the Shushanchites, the Dehites, the Elamites,'' None
31. Herodotus, Histories, 1.144-1.146, 2.30, 2.44, 2.104, 2.112, 2.124-2.125, 2.143, 2.151-2.154, 2.159, 2.163, 2.169, 2.178, 2.182, 3.29, 4.78-4.79, 4.94-4.96, 5.28, 5.67, 6.75, 7.94, 7.196, 8.55, 8.94, 8.143 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Anysis (city) • Argos, Argives (city) • Athens, mother city of colonies in Asia • Athens, mētropolis of the Ionian cities • Dionysia, City • Egyptian, city of Sais • Great Dionysia, City Dionysia • Kierion/Kiarion, city of Thessaliotis • Lindos, city • Megara, city • Meroe, city of • Miletus/Milesians, Milesia (the city’s territory) • Mykenai (classical city), Perseus • Nostoi traditions, cults, cities, hero-cults • Samaria (city) • Sodom, Sodomite cities, destruction of • Strabo, description of cities • cities, as thematic locus in Herodotean reception • city, civic life context/religion • city/-ies (polis) • city/cities • coastal cities and people • coastal cities and people, submissive • five, the number, and the destruction of the Sodomite cities • foundation, of cities • leaving the city, as a metaliterary metaphor • mystery cults, in the cities • mētropolis, city title • mētropolis, city title, of Asia • mētropolis, city title, of Ionia • priestess, city • rivalries, between cities, in Asia • rule, Rome, city of

 Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135; Bernabe et al. (2013), Redefining Dionysos, 273; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 293; Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 82; Gera (2014), Judith, 162; Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 19, 57, 116; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 282, 561, 693; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 186; Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 160; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 170, 232, 252, 308; Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 67; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 142; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 119, 120; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 160, 196; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 25, 69; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 329; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 189; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 9; Torok (2014), Herodotus In Nubia, 6, 29, 30, 31, 73, 84, 90, 91; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 59

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1.144 κατά περ οἱ ἐκ τῆς πενταπόλιος νῦν χώρης Δωριέες, πρότερον δὲ ἑξαπόλιος τῆς αὐτῆς ταύτης καλεομένης, φυλάσσονται ὦν μηδαμοὺς ἐσδέξασθαι τῶν προσοίκων Δωριέων ἐς τὸ Τριοπικὸν ἱρόν, ἀλλὰ καὶ σφέων αὐτῶν τοὺς περὶ τὸ ἱρόν ἀνομήσαντας ἐξεκλήισαν τῆς μετοχῆς, ἐν γὰρ τῷ ἀγῶνι τοῦ Τριοπίου Ἀπόλλωνος ἐτίθεσαν τὸ πάλαι τρίποδας χαλκέους τοῖσι νικῶσι, καὶ τούτους χρῆν τοὺς λαμβάνοντας ἐκ τοῦ ἱροῦ μὴ ἐκφέρειν ἀλλʼ αὐτοῦ ἀνατιθέναι τῷ θεῷ. ἀνὴρ ὦν Ἁλικαρνησσεύς, τῷ οὔνομα ἦν Ἀγασικλέης, νικήσας τὸν νόμον κατηλόγησε, φέρων δὲ πρὸς τὰ ἑωυτοῦ οἰκία προσεπασσάλευσε τὸν τρίποδα. διὰ ταύτην τὴν αἰτίην αἱ πέντε πόλιες, Λίνδος καὶ Ἰήλυσός τε καὶ Κάμειρος καὶ Κῶς τε καὶ Κνίδος ἐξεκλήισαν τῆς μετοχῆς τὴν ἕκτην πόλιν Ἁλικαρνησσόν. τούτοισι μέν νυν οὗτοι ταύτην τὴν ζημίην ἐπέθηκαν. 1.145 δυώδεκα δὲ μοι δοκέουσι πόλιας ποιήσασθαι οἱ Ἴωνες καὶ οὐκ ἐθελῆσαι πλεῦνας ἐσδέξασθαι τοῦδε εἵνεκα, ὅτι καὶ ὅτε ἐν Πελοποννήσῳ οἴκεον, δυώδεκα ἦν αὐτῶν μέρεα, κατά περ νῦν Ἀχαιῶν τῶν ἐξελασάντων Ἴωνας δυώδεκα ἐστὶ μέρεα, Πελλήνη μέν γε πρώτη πρὸς Σικυῶνος, μετὰ δὲ Αἴγειρα καὶ Αἰγαί, ἐν τῇ Κρᾶθις ποταμὸς ἀείναος ἐστί, ἀπʼ ὅτευ ὁ ἐν Ἰταλίῃ ποταμὸς τὸ οὔνομα ἔσχε, καὶ Βοῦρα καὶ Ἑλίκη, ἐς τὴν κατέφυγον Ἴωνες ὑπὸ Ἀχαιῶν μάχῃ ἑσσωθέντες, καὶ Αἴγίον καὶ Ῥύπες καὶ Πατρέες καὶ Φαρέες καὶ Ὤλενος, ἐν τῷ Πεῖρος ποταμὸς μέγας ἐστί, καὶ Δύμη καὶ Τριταιέες, οἳ μοῦνοι τούτων μεσόγαιοι οἰκέουσι. ταῦτα δυώδεκα μέρεα νῦν Ἀχαιῶν ἐστὶ καὶ τότε γε Ἰώνων ἦν. 1.146 τούτων δὴ εἵνεκα καὶ οἱ Ἴωνες δυώδεκα πόλιας ἐποιήσαντο· ἐπεὶ ὥς γέ τι μᾶλλον οὗτοι Ἴωνες εἰσὶ τῶν ἄλλων Ἰώνων ἢ κάλλιόν τι γεγόνασι, μωρίη πολλὴ λέγειν· τῶν Ἄβαντες μὲν ἐξ Εὐβοίες εἰσὶ οὐκ ἐλαχίστη μοῖρα, τοῖσι Ἰωνίης μέτα οὐδὲ τοῦ οὐνόματος οὐδέν, Μινύαι δὲ Ὀρχομένιοί σφι ἀναμεμίχαται καὶ Καδμεῖοι καὶ Δρύοπες καὶ Φωκέες ἀποδάσμιοι καὶ Μολοσσοὶ καὶ Ἀρκάδες Πελασγοὶ καὶ Δωριέες Ἐπιδαύριοι, ἄλλα τε ἔθνεα πολλὰ ἀναμεμίχαται· οἱ δὲ αὐτῶν ἀπὸ τοῦ πρυτανηίου τοῦ Ἀθηναίων ὁρμηθέντες καὶ νομίζοντες γενναιότατοι εἶναι Ἰώνων, οὗτοι δὲ οὐ γυναῖκας ἠγάγοντο ἐς τὴν ἀποικίην ἀλλὰ Καείρας ἔσχον, τῶν ἐφόνευσαν τοὺς γονέας. διὰ τοῦτὸν δὲ τὸν φόνον αἱ γυναῖκες αὗται νόμον θέμεναι σφίσι αὐτῇσι ὅρκους ἐπήλασαν καὶ παρέδοσαν τῇσι θυγατράσι, μή κοτε ὁμοσιτῆσαι τοῖσι ἀνδράσι μηδὲ οὐνόματι βῶσαι τὸν ἑωυτῆς ἄνδρα, τοῦδε εἵνεκα ὅτι ἐφόνευσαν σφέων τοὺς πατέρας καὶ ἄνδρας καὶ παῖδας καὶ ἔπειτα ταῦτα ποιήσαντες αὐτῇσι συνοίκεον.
2.30
ἀπὸ δὲ ταύτης τῆς πόλιος πλέων ἐν ἴσῳ χρόνῳ ἄλλῳ ἥξεις ἐς τοὺς αὐτομόλους ἐν ὅσῳ περ ἐξ Ἐλεφαντίνης ἦλθες ἐς τὴν μητρόπολιν τὴν Αἰθιόπων. τοῖσι δὲ αὐτομόλοισι τούτοισι οὔνομα ἐστὶ Ἀσμάχ, δύναται δὲ τοῦτο τὸ ἔπος κατὰ τὴν Ἑλλήνων γλῶσσαν οἱ ἐξ ἀριστερῆς χειρὸς παριστάμενοι βασιλέι. ἀπέστησαν δὲ αὗται τέσσερες καὶ εἴκοσι μυριάδες Αἰγυπτίων τῶν μαχίμων ἐς τοὺς Αἰθίοπας τούτους διʼ αἰτίην τοιήνδε. ἐπὶ Ψαμμητίχου βασιλέος φυλακαὶ κατέστησαν ἔν τε Ἐλεφαντίνῃ πόλι πρὸς Αἰθιόπων καὶ ἐν Δάφνῃσι τῇσι Πηλουσίῃσι ἄλλη πρὸς Ἀραβίων τε καὶ Ἀσσυρίων, καὶ ἐν Μαρέῃ πρὸς Λιβύης ἄλλη. ἔτι δὲ ἐπʼ ἐμεῦ καὶ Περσέων κατὰ ταὐτὰ αἱ φυλακαὶ ἔχουσι ὡς καὶ ἐπὶ Ψαμμητίχου ἦσαν· καὶ γὰρ ἐν Ἐλεφαντίνῃ Πέρσαι φρουρέουσι καὶ ἐν Δάφνῃσι. τοὺς ὦν δὴ Αἰγυπτίους τρία ἔτεα φρουρήσαντας ἀπέλυε οὐδεὶς τῆς φρουρῆς· οἳ δὲ βουλευσάμενοι καὶ κοινῷ λόγῳ χρησάμενοι πάντες ἀπὸ τοῦ Ψαμμητίχου ἀποστάντες ἤισαν ἐς Αἰθιοπίην. Ψαμμήτιχος δὲ πυθόμενος ἐδίωκε· ὡς δὲ κατέλαβε, ἐδέετο πολλὰ λέγων καί σφεας θεοὺς πατρωίους ἀπολιπεῖν οὐκ ἔα καὶ τέκνα καὶ γυναῖκας. τῶν δὲ τινὰ λέγεται δέξαντα τὸ αἰδοῖον εἰπεῖν, ἔνθα ἂν τοῦτο ᾖ, ἔσεσθαι αὐτοῖσι ἐνθαῦτα καὶ τέκνα καὶ γυναῖκας. οὗτοι ἐπείτε ἐς Αἰθιοπίην ἀπίκοντο, διδοῦσι σφέας αὐτοὺς τῷ Αἰθιόπων βασιλέι, ὁ δὲ σφέας τῷδε ἀντιδωρέεται· ἦσάν οἱ διάφοροι τινὲς γεγονότες τῶν Αἰθιόπων· τούτους ἐκέλευε ἐξελόντας τὴν ἐκείνων γῆν οἰκέειν. τούτων δὲ ἐσοικισθέντων ἐς τοὺς Αἰθίοπας ἡμερώτεροι γεγόνασι Αἰθίοπες, ἤθεα μαθόντες Αἰγύπτια.
2.44
καὶ θέλων δὲ τούτων πέρι σαφές τι εἰδέναι ἐξ ὧν οἷόν τε ἦν, ἔπλευσα καὶ ἐς Τύρον τῆς Φοινίκης, πυνθανόμενος αὐτόθι εἶναι ἱρὸν Ἡρακλέος ἅγιον. καὶ εἶδον πλουσίως κατεσκευασμένον ἄλλοισί τε πολλοῖσι ἀναθήμασι, καὶ ἐν αὐτῷ ἦσαν στῆλαι δύο, ἣ μὲν χρυσοῦ ἀπέφθου, ἣ δὲ σμαράγδου λίθου λάμποντος τὰς νύκτας μέγαθος. ἐς λόγους δὲ ἐλθὼν τοῖσι ἱρεῦσι τοῦ θεοῦ εἰρόμην ὁκόσος χρόνος εἴη ἐξ οὗ σφι τὸ ἱρὸν ἵδρυται. εὗρον δὲ οὐδὲ τούτους τοῖσι Ἕλλησι συμφερομένους· ἔφασαν γὰρ ἅμα Τύρῳ οἰκιζομένῃ καὶ τὸ ἱρὸν τοῦ θεοῦ ἱδρυθῆναι, εἶναι δὲ ἔτεα ἀπʼ οὗ Τύρον οἰκέουσι τριηκόσια καὶ δισχίλια. εἶδον δὲ ἐν τῇ Τύρῳ καὶ ἄλλο ἱρὸν Ἡρακλέος ἐπωνυμίην ἔχοντος Θασίου εἶναι· ἀπικόμην δὲ καὶ ἐς Θάσον, ἐν τῇ εὗρον ἱρὸν Ἡρακλέος ὑπὸ Φοινίκων ἱδρυμένον, οἳ κατʼ Εὐρώπης ζήτησιν ἐκπλώσαντες Θάσον ἔκτισαν· καὶ ταῦτα καὶ πέντε γενεῇσι ἀνδρῶν πρότερα ἐστὶ ἢ τὸν Ἀμφιτρύωνος Ἡρακλέα ἐν τῇ Ἑλλάδι γενέσθαι. τὰ μέν νυν ἱστορημένα δηλοῖ σαφέως παλαιὸν θεὸν Ἡρακλέα ἐόντα, καὶ δοκέουσι δέ μοι οὗτοι ὀρθότατα Ἑλλήνων ποιέειν, οἳ διξὰ Ἡράκλεια ἱδρυσάμενοι ἔκτηνται, καὶ τῷ μὲν ὡς ἀθανάτῳ Ὀλυμπίῳ δὲ ἐπωνυμίην θύουσι, τῷ δὲ ἑτέρῳ ὡς ἥρωι ἐναγίζουσι.
2.104
φαίνονται μὲν γὰρ ἐόντες οἱ Κόλχοι Αἰγύπτιοι, νοήσας δὲ πρότερον αὐτὸς ἢ ἀκούσας ἄλλων λέγω. ὡς δέ μοι ἐν φροντίδι ἐγένετο, εἰρόμην ἀμφοτέρους, καὶ μᾶλλον οἱ Κόλχοι ἐμεμνέατο τῶν Αἰγυπτίων ἢ οἱ Αἰγύπτιοι τῶν Κόλχων· νομίζειν δʼ ἔφασαν οἱ Αἰγύπτιοι τῆς Σεσώστριος στρατιῆς εἶναι τοὺς Κόλχους. αὐτὸς δὲ εἴκασα τῇδε, καὶ ὅτι μελάγχροες εἰσὶ καὶ οὐλότριχες. καὶ τοῦτο μὲν ἐς οὐδὲν ἀνήκει· εἰσὶ γὰρ καὶ ἕτεροι τοιοῦτοι· ἀλλὰ τοῖσιδε καὶ μᾶλλον, ὅτι μοῦνοι πάντων ἀνθρώπων Κόλχοι καὶ Αἰγύπτιοι καὶ Αἰθίοπες περιτάμνονται ἀπʼ ἀρχῆς τὰ αἰδοῖα. Φοίνικες δὲ καὶ Σύροι οἱ ἐν τῇ Παλαιστίνῃ καὶ αὐτοὶ ὁμολογέουσι παρʼ Αἰγυπτίων μεμαθηκέναι, Σύριοι δὲ οἱ περὶ Θερμώδοντα καὶ Παρθένιον ποταμὸν καὶ Μάκρωνες οἱ τούτοισι ἀστυγείτονες ἐόντες ἀπὸ Κόλχων φασὶ νεωστὶ μεμαθηκέναι. οὗτοι γὰρ εἰσὶ οἱ περιταμνόμενοι ἀνθρώπων μοῦνοι, καὶ οὗτοι Αἰγυπτίοισι φαίνονται ποιεῦντες κατὰ ταὐτά. αὐτῶν δὲ Αἰγυπτίων καὶ Αἰθιόπων οὐκ ἔχω εἰπεῖν ὁκότεροι παρὰ τῶν ἑτέρων ἐξέμαθον· ἀρχαῖον γὰρ δή τι φαίνεται ἐόν. ὡς δὲ ἐπιμισγόμενοι Αἰγύπτῳ ἐξέμαθον, μέγα μοι καὶ τόδε τεκμήριον γίνεται· Φοινίκων ὁκόσοι τῇ Ἑλλάδι ἐπιμίσγονται, οὐκέτι Αἰγυπτίους μιμέονται κατὰ τὰ αἰδοῖα. ἀλλὰ τῶν ἐπιγινομένων οὐ περιτάμνουσι τὰ αἰδοῖα.
2.112
τούτου δὲ ἐκδέξασθαι τὴν βασιληίην ἔλεγον ἄνδρα Μεμφίτην, τῷ κατὰ τὴν Ἑλλήνων γλῶσσαν οὔνομα Πρωτέα εἶναι· τοῦ νῦν τέμενος ἐστὶ ἐν Μέμφι κάρτα καλόν τε καὶ εὖ ἐσκευασμένον, τοῦ Ἡφαιστείου πρὸς νότον ἄνεμον κείμενον. περιοικέουσι δὲ τὸ τέμενος τοῦτο Φοίνικες Τύριοι, καλέεται δὲ ὁ χῶρος οὗτος ὁ συνάπας Τυρίων στρατόπεδον. ἔστι δὲ ἐν τῷ τεμένεϊ τοῦ Πρωτέος ἱρὸν τὸ καλέεται ξείνης Ἀφροδίτης· συμβάλλομαι δὲ τοῦτο τὸ ἱρὸν εἶναι Ἑλένης τῆς Τυνδάρεω, καὶ τὸν λόγον ἀκηκοὼς ὡς διαιτήθη Ἑλένη παρὰ Πρωτέι, καὶ δὴ καὶ ὅτι ξείνης Ἀφροδίτης ἐπώνυμον ἐστί· ὅσα γὰρ ἄλλα Ἀφροδίτης ἱρά ἐστι, οὐδαμῶς ξείνης ἐπικαλέεται.
2.124
μέχρι μέν νυν Ῥαμψινίτου βασιλέος εἶναι ἐν Αἰγύπτῳ πᾶσαν εὐνομίην ἔλεγον καὶ εὐθηνέειν Αἴγυπτον μεγάλως, μετὰ δὲ τοῦτον βασιλεύσαντα σφέων Χέοπα ἐς πᾶσαν κακότητα ἐλάσαι. κατακληίσαντα γάρ μιν πάντα τὰ ἱρὰ πρῶτα μὲν σφέας θυσιέων τουτέων ἀπέρξαι, μετὰ δὲ ἐργάζεσθαι ἑωυτῷ κελεύειν πάντας Αἰγυπτίους. τοῖσι μὲν δὴ ἀποδεδέχθαι ἐκ τῶν λιθοτομιέων τῶν ἐν τῷ Ἀραβίῳ ὄρεϊ, ἐκ τουτέων ἕλκειν λίθους μέχρι τοῦ Νείλου· διαπεραιωθέντας δὲ τὸν ποταμὸν πλοίοισι τοὺς λίθους ἑτέροισι ἐπέταξε ἐκδέκεσθαι καὶ πρὸς τὸ Λιβυκὸν καλεύμενον ὄρος, πρὸς τοῦτο ἕλκειν. ἐργάζοντο δὲ κατὰ δέκα μυριάδας ἀνθρώπων αἰεὶ τὴν τρίμηνον ἑκάστην. χρόνον δὲ ἐγγενέσθαι τριβομένῳ τῷ λεῷ δέκα ἔτεα μὲν τῆς ὁδοῦ κατʼ ἣν εἷλκον τοὺς λίθους, τὴν ἔδειμαν ἔργον ἐὸν οὐ πολλῷ τεῳ ἔλασσον τῆς πυραμίδος. ὡς ἐμοὶ δοκέειν· τῆς μὲν γὰρ μῆκος εἰσὶ πέντε στάδιοι, εὖρος δὲ δέκα ὀργυιαί, ὕψος δέ, τῇ ὑψηλοτάτη ἐστὶ αὐτὴ ἑωυτῆς, ὀκτὼ ὀργυιαί, λίθου δὲ ξεστοῦ καὶ ζῴων ἐγγεγλυμμένων· ταύτης τε δὴ τὰ δέκα ἔτεα γενέσθαι καὶ τῶν ἐπὶ τοῦ λόφου ἐπʼ οὗ ἑστᾶσι αἱ πυραμίδες, τῶν ὑπὸ γῆν οἰκημάτων, τὰς ἐποιέετο θήκας ἑωυτῷ ἐν νήσῳ, διώρυχα τοῦ Νείλου ἐσαγαγών. τῇ δὲ πυραμίδι αὐτῇ χρόνον γενέσθαι εἴκοσι ἔτεα ποιευμένῃ· τῆς ἐστὶ πανταχῇ μέτωπον ἕκαστον ὀκτὼ. πλέθρα ἐούσης τετραγώνου καὶ ὕψος ἴσον, λίθου δὲ ξεστοῦ τε καὶ ἁρμοσμένου τὰ μάλιστα· οὐδεὶς τῶν λίθων τριήκοντα ποδῶν ἐλάσσων. 2.125 ἐποιήθη δὲ ὧδε αὕτη ἡ πυραμίς· ἀναβαθμῶν τρόπον, τὰς μετεξέτεροι κρόσσας οἳ δὲ βωμίδας ὀνομάζουσι, τοιαύτην τὸ πρῶτον ἐπείτε ἐποίησαν αὐτήν, ἤειρον τοὺς ἐπιλοίπους λίθους μηχανῇσι ξύλων βραχέων πεποιημένῃσι, χαμᾶθεν μὲν ἐπὶ τὸν πρῶτον στοῖχον τῶν ἀναβαθμῶν ἀείροντες· ὅκως δὲ ἀνίοι ὁ λίθος ἐπʼ αὐτόν, ἐς ἑτέρην μηχανὴν ἐτίθετο ἑστεῶσαν ἐπὶ τοῦ πρώτου στοίχου, ἀπὸ τούτου δὲ ἐπὶ τὸν δεύτερον εἵλκετο στοῖχον ἐπʼ ἄλλης μηχανῆς· ὅσοι γὰρ δὴ στοῖχοι ἦσαν τῶν ἀναβαθμῶν, τοσαῦται καὶ μηχαναὶ ἦσαν, εἴτε καὶ τὴν αὐτὴν μηχανὴν ἐοῦσαν μίαν τε καὶ εὐβάστακτον μετεφόρεον ἐπὶ στοῖχον ἕκαστον, ὅκως τὸν λίθον ἐξέλοιεν· λελέχθω γὰρ ἡμῖν ἐπʼ ἀμφότερα, κατά περ λέγεται. ἐξεποιήθη δʼ ὦν τὰ ἀνώτατα αὐτῆς πρῶτα, μετὰ δὲ τὰ ἐχόμενα τούτων ἐξεποίευν, τελευταῖα δὲ αὐτῆς τὰ ἐπίγαια καὶ τὰ κατωτάτω ἐξεποίησαν. σεσήμανται δὲ διὰ γραμμάτων Αἰγυπτίων ἐν τῇ πυραμίδι ὅσα ἔς τε συρμαίην καὶ κρόμμυα καὶ σκόροδα ἀναισιμώθη τοῖσι ἐργαζομένοισι· καὶ ὡς ἐμὲ εὖ μεμνῆσθαι τὰ ὁ ἑρμηνεύς μοι ἐπιλεγόμενος τὰ γράμματα ἔφη, ἑξακόσια καὶ χίλια τάλαντα ἀργυρίου τετελέσθαι. εἰ δʼ ἔστι οὕτω ἔχοντα ταῦτα, κόσα οἰκὸς ἄλλα δεδαπανῆσθαι ἐστὶ ἔς τε σίδηρον τῷ ἐργάζοντο καὶ σιτία καὶ ἐσθῆτα τοῖσι ἐργαζομένοισι, ὁκότε χρόνον μὲν οἰκοδόμεον τὰ ἔργα τὸν εἰρημένον, ἄλλον δέ, ὡς ἐγὼ δοκέω, ἐν τῷ τοὺς λίθους ἔταμνον καὶ ἦγον καὶ τὸ ὑπὸ γῆν ὄρυγμα ἐργάζοντο, οὐκ ὀλίγον χρόνον.
2.143
πρότερον δὲ Ἑκαταίῳ τῷ λογοποιῷ ἐν Θήβῃσι γενεηλογήσαντί τε ἑωυτὸν καὶ ἀναδήσαντι τὴν πατριὴν ἐς ἑκκαιδέκατον θεὸν ἐποίησαν οἱ ἱρέες τοῦ Διὸς οἷόν τι καὶ ἐμοὶ οὐ γενεηλογήσαντι ἐμεωυτόν· ἐσαγαγόντες ἐς τὸ μέγαρον ἔσω ἐὸν μέγα ἐξηρίθμεον δεικνύντες κολοσσοὺς ξυλίνους τοσούτους ὅσους περ εἶπον· ἀρχιερεὺς γὰρ ἕκαστος αὐτόθι ἱστᾷ ἐπὶ τῆς ἑωυτοῦ ζόης εἰκόνα ἑωυτοῦ· ἀριθμέοντες ὦν καὶ δεικνύντες οἱ ἱρέες ἐμοὶ ἀπεδείκνυσαν παῖδα πατρὸς ἑωυτῶν ἕκαστον ἐόντα, ἐκ τοῦ ἄγχιστα ἀποθανόντος τῆς εἰκόνος διεξιόντες διὰ πασέων, ἕως οὗ ἀπέδεξαν ἁπάσας αὐτάς. Ἑκαταίῳ δὲ γενεηλογήσαντι ἑωυτὸν καὶ ἀναδήσαντι ἐς ἑκκαιδέκατον θεὸν ἀντεγενεηλόγησαν ἐπὶ τῇ ἀριθμήσι, οὐ δεκόμενοι παρʼ αὐτοῦ ἀπὸ θεοῦ γενέσθαι ἄνθρωπον· ἀντεγενεηλόγησαν δὲ ὧδε, φάμενοι ἕκαστον τῶν κολοσσῶν πίρωμιν ἐκ πιρώμιος γεγονέναι, ἐς ὃ τοὺς πέντε καὶ τεσσεράκοντα καὶ τριηκοσίους ἀπέδεξαν κολοσσούς πίρωμιν ἐπονομαζόμενον 1,καὶ οὔτε ἐς θεὸν οὔτε ἐς ἥρωα ἀνέδησαν αὐτούς. πίρωμις δὲ ἐστὶ κατὰ Ἑλλάδα γλῶσσαν καλὸς κἀγαθός.
2.151
τῶν δὲ δυώδεκα βασιλέων δικαιοσύνῃ χρεωμένων, ἀνὰ χρόνον ὡς ἔθυσαν ἐν τῷ ἱρῷ τοῦ Ἡφαίστου, τῇ ὑστάτῃ τῆς ὁρτῆς, μελλόντων κατασπείσειν, ὁ ἀρχιερεὺς ἐξήνεικέ σφι φιάλας χρυσέας, τῇσί περ ἐώθεσαν σπένδειν, ἁμαρτὼν τοῦ ἀριθμοῦ, ἕνδεκα δυώδεκα ἐοῦσι. ἐνθαῦτα ὡς οὐκ εἶχε φιάλην ὁ ἔσχατος ἑστεὼς αὐτῶν Ψαμμήτιχος, περιελόμενος τὴν κυνέην ἐοῦσαν χαλκέην ὑπέσχε τε καὶ ἔσπενδε. κυνέας δὲ καὶ οἱ ἄλλοι ἅπαντες ἐφόρεόν τε βασιλέες καὶ ἐτύγχανον τότε ἔχοντες. Ψαμμήτιχος μέν νυν οὐδενὶ δολερῷ νόῳ χρεώμενος ὑπέσχε τὴν κυνέην· οἳ δὲ ἐν φρενὶ λαβόντες τό τε ποιηθὲν ἐκ Ψαμμητίχου καὶ τὸ χρηστήριον, ὅτι ἐκέχρηστό σφι τὸν χαλκέῃ σπείσαντα αὐτῶν φιάλῃ τοῦτον βασιλέα ἔσεσθαι μοῦνον Αἰγύπτου, ἀναμνησθέντες τοῦ χρησμοῦ κτεῖναι μὲν οὐκ ἐδικαίωσαν Ψαμμήτιχον, ὡς ἀνεύρισκον βασανίζοντες ἐξ οὐδεμιῆς προνοίης αὐτὸν ποιήσαντα, ἐς δὲ τὰ ἕλεα ἔδοξέ σφι διῶξαι ψιλώσαντας τὰ πλεῖστα τῆς δυνάμιος, ἐκ δὲ τῶν ἑλέων ὁρμώμενον μὴ ἐπιμίσγεσθαι τῇ ἄλλῃ Αἰγύπτῳ. 2.152 τὸν δὲ Ψαμμήτιχον τοῦτον πρότερον φεύγοντα τὸν Αἰθίοπα Σαβακῶν, ὅς οἱ τὸν πατέρα Νεκῶν ἀπέκτεινε, τοῦτον φεύγοντα τότε ἐς Συρίην, ὡς ἀπαλλάχθη ἐκ τῆς ὄψιος τοῦ ὀνείρου ὁ Αἰθίοψ, κατήγαγον Αἰγυπτίων οὗτοι οἳ ἐκ νομοῦ τοῦ Σαΐτεω εἰσί. μετὰ δὲ βασιλεύοντα τὸ δεύτερον πρὸς τῶν ἕνδεκα βασιλέων καταλαμβάνει μιν διὰ τὴν κυνέην φεύγειν ἐς τὰ ἕλεα. ἐπιστάμενος ὦν ὡς περιυβρισμένος εἴη πρὸς αὐτῶν, ἐπενόεε τίσασθαι τοὺς διώξαντας. πέμψαντι δέ οἱ ἐς Βουτοῦν πόλιν ἐς τὸ χρηστήριον τῆς Λητοῦς, ἔνθα δὴ Αἰγυπτίοισι ἐστὶ μαντήιον ἀψευδέστατον, ἦλθε χρησμὸς ὡς τίσις ἥξει ἀπὸ θαλάσσης χαλκέων ἀνδρῶν ἐπιφανέντων. καὶ τῷ μὲν δὴ ἀπιστίη μεγάλη ὑπεκέχυτο χαλκέους οἱ ἄνδρας ἥξειν ἐπικούρους. χρόνου δὲ οὐ πολλοῦ διελθόντος ἀναγκαίη κατέλαβε Ἴωνάς τε καὶ Κᾶρας ἄνδρας κατὰ ληίην ἐκπλώσαντας ἀπενειχθῆναι ἐς Αἴγυπτον, ἐκβάντας δὲ ἐς γῆν καὶ ὁπλισθέντας χαλκῷ ἀγγέλλει τῶν τις Αἰγυπτίων ἐς τὰ ἕλεα ἀπικόμενος τῷ Ψαμμητίχῳ, ὡς οὐκ ἰδὼν πρότερον χαλκῷ ἄνδρας ὁπλισθέντας, ὡς χάλκεοι ἄνδρες ἀπιγμένοι ἀπὸ θαλάσσης λεηλατεῦσι τὸ πεδίον. ὁ δὲ μαθὼν τὸ χρηστήριον ἐπιτελεύμενον φίλα τε τοῖσι Ἴωσι καὶ Καρσὶ ποιέεται καί σφεας μεγάλα ὑπισχνεύμενος πείθει μετʼ ἑωυτοῦ γενέσθαι. ὡς δὲ ἔπεισε, οὕτω ἅμα τοῖσι τὰ ἑωυτοῦ βουλομένοισι Αἰγυπτίοισι καὶ τοῖσι ἐπικούροισι καταιρέει τοὺς βασιλέας. 2.153 κρατήσας δὲ Αἰγύπτου πάσης ὁ Ψαμμήτιχος ἐποίησε τῷ Ἡφαίστῳ προπύλαια ἐν Μέμφι τὰ πρὸς νότον ἄνεμον τετραμμένα, αὐλήν τε τῷ Ἄπι, ἐν τῇ τρέφεται ἐπεὰν φανῇ ὁ Ἆπις, οἰκοδόμησε ἐναντίον τῶν προπυλαίων, πᾶσάν τε περίστυλον ἐοῦσαν καὶ τύπων πλέην· ἀντὶ δὲ κιόνων ὑπεστᾶσι κολοσσοὶ δυωδεκαπήχεες τῇ αὐλῇ. ὁ δὲ Ἆπις κατὰ τὴν Ἑλλήνων γλῶσσαν ἐστὶ Ἔπαφος. 2.154 τοῖσι δὲ Ἴωσι καὶ τοῖσι Καρσὶ τοῖσι συγκατεργασαμένοισι αὐτῷ ὁ Ψαμμήτιχος δίδωσι χώρους ἐνοικῆσαι ἀντίους ἀλλήλων, τοῦ Νείλου τὸ μέσον ἔχοντος, τοῖσι οὐνόματα ἐτέθη Στρατόπεδα· τούτους τε δή σφι τοὺς χώρους δίδωσι καὶ τὰ ἄλλα τὰ ὑπέσχετο πάντα ἀπέδωκε. καὶ δὴ καὶ παῖδας παρέβαλε αὐτοῖσι Αἰγυπτίους τὴν Ἑλλάδα γλῶσσαν ἐκδιδάσκεσθαι. ἀπὸ δὲ τούτων ἐκμαθόντων τὴν γλῶσσαν οἱ νῦν ἑρμηνέες ἐν Αἰγύπτῳ γεγόνασι. οἱ δὲ Ἴωνές τε καὶ οἱ Κᾶρες τούτους τοὺς χώρους οἴκησαν χρόνον ἐπὶ πολλόν· εἰσὶ δὲ οὗτοι οἱ χῶροι πρὸς θαλάσσης ὀλίγον ἔνερθε Βουβάστιος πόλιος, ἐπὶ τῷ Πηλουσίῳ καλεομένῳ στόματι τοῦ Νείλου. τούτους μὲν δὴ χρόνῳ ὕστερον βασιλεὺς Ἄμασις ἐξαναστήσας ἐνθεῦτεν κατοίκισε ἐς Μέμφιν, φυλακὴν ἑωυτοῦ ποιεύμενος πρὸς Αἰγυπτίων. τούτων δὲ οἰκισθέντων ἐν Αἰγύπτῳ, οἱ Ἕλληνες οὕτω ἐπιμισγόμενοι τούτοισι τὰ περὶ Αἴγυπτον γινόμενα ἀπὸ Ψαμμητίχου βασιλέος ἀρξάμενοι πάντα καὶ τὰ ὕστερον ἐπιστάμεθα ἀτρεκέως· πρῶτοι γὰρ οὗτοι ἐν Αἰγύπτῳ ἀλλόγλωσσοι κατοικίσθησαν. ἐξ ὧν δὲ ἐξανέστησαν χώρων, ἐν τούτοισι δὲ οἵ τε ὁλκοὶ τῶν νεῶν καὶ τὰ ἐρείπια τῶν οἰκημάτων τὸ μέχρι ἐμεῦ ἦσαν.
2.159
παυσάμενος δὲ τῆς διώρυχος ὁ Νεκῶς ἐτράπετο πρὸς στρατηίας, καὶ τριήρεες αἳ μὲν ἐπὶ τῇ βορηίῃ θαλάσσῃ ἐποιήθησαν, αἳ δʼ ἐν τῷ Ἀραβίῳ κόλπῳ ἐπὶ τῇ Ἐρυθρῇ θαλάσσῃ, τῶν ἔτι οἱ ὁλκοὶ ἐπίδηλοι. καὶ ταύτῃσί τε ἐχρᾶτο ἐν τῷ δέοντι καὶ Σύροισι πεζῇ ὁ Νεκῶς συμβαλὼν ἐν Μαγδώλῳ ἐνίκησε, μετὰ δὲ τὴν μάχην Κάδυτιν πόλιν τῆς Συρίης ἐοῦσαν μεγάλην εἷλε. ἐν τῇ δὲ ἐσθῆτι ἔτυχε ταῦτα κατεργασάμενος, ἀνέθηκε τῷ Ἀπόλλωνι πέμψας ἐς Βραγχίδας τὰς Μιλησίων. μετὰ δέ, ἑκκαίδεκα ἔτεα τὰ πάντα ἄρξας, τελευτᾷ, τῷ παιδὶ Ψάμμι παραδοὺς τὴν ἀρχήν.
2.163
πυθόμενος δὲ καὶ ταῦτα ὁ Ἀπρίης ὥπλιζε τοὺς ἐπικούρους καὶ ἤλαυνε ἐπὶ τοὺς Αἰγυπτίους· εἶχε δὲ περὶ ἑωυτὸν Κᾶράς τε καὶ Ἴωνας ἄνδρας ἐπικούρους τρισμυρίους· ἦν δέ οἱ τὰ βασιλήια ἐν Σάι πόλι, μεγάλα ἐόντα καὶ ἀξιοθέητα. καὶ οἵ τε περὶ τὸν Ἀπρίην ἐπὶ τοὺς Αἰγυπτίους ἤισαν καὶ οἱ περὶ τὸν Ἄμασιν ἐπὶ τοὺς ξείνους· ἔν τε δὴ Μωμέμφι πόλι ἐγένοντο ἀμφότεροι καὶ πειρήσεσθαι ἔμελλον ἀλλήλων.
2.169
ἐπείτε δὲ συνιόντες ὅ τε Ἀπρίης ἄγων τοὺς ἐπικούρους καὶ ὁ Ἄμασις πάντας Αἰγυπτίους ἀπίκοντο ἐς Μώμεμφιν πόλιν, συνέβαλον· καὶ ἐμαχέσαντο μὲν εὖ οἱ ξεῖνοι, πλήθεϊ δὲ πολλῷ ἐλάσσονες ἐόντες κατὰ τοῦτο ἑσσώθησαν. Ἀπρίεω δὲ λέγεται εἶναι ἥδε διάνοια, μηδʼ ἂν θεόν μιν μηδένα δύνασθαι παῦσαι τῆς βασιληίης· οὕτω ἀσφαλέως ἑωυτῷ ἱδρῦσθαι ἐδόκεε. καὶ δὴ τότε συμβαλὼν ἑσσώθη καὶ ζωγρηθεὶς ἀπήχθη ἐς Σάιν πόλιν, ἐς τὰ ἑωυτοῦ οἰκία πρότερον ἐόντα, τότε δὲ Ἀμάσιος ἤδη βασιληία. ἐνθαῦτα δὲ τέως μὲν ἐτρέφετο ἐν τοῖσι βασιληίοισι, καί μιν Ἄμασις εὖ περιεῖπε· τέλος δὲ μεμφομένων Αἰγυπτίων ὡς οὐ ποιέοι δίκαια τρέφων τὸν σφίσι τε καὶ ἑωυτῷ ἔχθιστον, οὕτω δὴ παραδιδοῖ τὸν Ἀπρίην τοῖσι Αἰγυπτίοισι. οἳ δέ μιν ἀπέπνιξαν καὶ ἔπειτα ἔθαψαν ἐν τῇσι πατρωίῃσι ταφῇσι· αἳ δὲ εἰσὶ ἐν τῷ ἱρῷ τῆς Ἀθηναίης, ἀγχοτάτω τοῦ μεγάρου, ἐσιόντι ἀριστερῆς χειρός. ἔθαψαν δὲ Σαῗται πάντας τοὺς ἐκ νομοῦ τούτου γενομένους βασιλέας ἔσω ἐν τῷ ἱρῷ. καὶ γὰρ τὸ τοῦ Ἀμάσιος σῆμα ἑκαστέρω μὲν ἐστὶ τοῦ μεγάρου ἢ τὸ τοῦ Ἀπρίεω καὶ τῶν τούτου προπατόρων, ἔστι μέντοι καὶ τοῦτο ἐν τῇ αὐλῇ τοῦ ἱροῦ, παστὰς λιθίνη μεγάλη καὶ ἠσκημένη στύλοισί τε φοίνικας τὰ δένδρεα μεμιμημένοισι καὶ τῇ ἄλλῃ δαπάνῃ· ἔσω δὲ ἐν τῇ παστάδι διξὰ θυρώματα ἕστηκε, ἐν δὲ τοῖσι θυρώμασι ἡ θήκη ἐστί.
2.178
φιλέλλην δὲ γενόμενος ὁ Ἄμασις ἄλλα τε ἐς Ἑλλήνων μετεξετέρους ἀπεδέξατο, καὶ δὴ καὶ τοῖσι ἀπικνευμένοισι ἐς Αἴγυπτον ἔδωκε Ναύκρατιν πόλιν ἐνοικῆσαι· τοῖσι δὲ μὴ βουλομένοισι αὐτῶν οἰκέειν, αὐτοῦ δὲ ναυτιλλομένοισι ἔδωκε χώρους ἐνιδρύσασθαι βωμοὺς καὶ τεμένεα θεοῖσι. τὸ μέν νυν μέγιστον αὐτῶν τέμενος, καὶ ὀνομαστότατον ἐὸν καὶ χρησιμώτατον, καλεύμενον δὲ Ἑλλήνιον, αἵδε αἱ πόλιες εἰσὶ αἱ ἱδρυμέναι κοινῇ, Ἱώνων μὲν Χίος καὶ Τέως καὶ Φώκαια καὶ Κλαζομεναί, Δωριέων δὲ Ῥόδος καὶ Κνίδος καὶ Ἁλικαρνησσὸς καὶ Φάσηλις, Αἰολέων δὲ ἡ Μυτιληναίων μούνη. τουτέων μὲν ἐστὶ τοῦτο τὸ τέμενος, καὶ προστάτας τοῦ ἐμπορίου αὗται αἱ πόλιες εἰσὶ αἱ παρέχουσαι· ὅσαι δὲ ἄλλαι πόλιες μεταποιεῦνται, οὐδέν σφι μετεὸν μεταποιεῦνται. χωρὶς δὲ Αἰγινῆται ἐπὶ ἑωυτῶν ἱδρύσαντο τέμενος Διός, καὶ ἄλλο Σάμιοι Ἥρης καὶ Μιλήσιοι Ἀπόλλωνος.
2.182
ἀνέθηκε δὲ καὶ ἀναθήματα ὁ Ἄμασις ἐς τὴν Ἑλλάδα, τοῦτο μὲν ἐς Κυρήνην ἄγαλμα ἐπίχρυσον Ἀθηναίης καὶ εἰκόνας ἑωυτοῦ γραφῇ εἰκασμένην, τοῦτο δὲ τῇ ἐν Λίνδῳ Ἀθηναίῃ δύο τε ἀγάλματα λίθινα καὶ θώρηκα λίνεον ἀξιοθέητον, τοῦτο δʼ ἐς Σάμον τῇ Ἥρῃ εἰκόνας ἑωυτοῦ διφασίας ξυλίνας, αἳ ἐν τῷ νηῷ τῷ μεγάλῳ ἱδρύατο ἔτι καὶ τὸ μέχρι ἐμεῦ, ὄπισθε τῶν θυρέων. ἐς μέν νυν Σάμον ἀνέθηκε κατὰ ξεινίην τὴν ἑωυτοῦ τε καὶ Πολυκράτεος τοῦ Αἰάκεος, ἐς δὲ Λίνδον ξεινίης μὲν οὐδεμιῆς εἵνεκεν, ὅτι δὲ τὸ ἱρὸν τὸ ἐν Λίνδῳ τὸ τῆς Ἀθηναίης λέγεται τὰς Δαναοῦ θυγατέρας ἱδρύσασθαι προσσχούσας, ὅτε ἀπεδίδρησκον τοὺς Αἰγύπτου παῖδας. ταῦτα μὲν ἀνέθηκε ὁ Ἄμασις, εἷλε δὲ Κύπρον πρῶτος ἀνθρώπων καὶ κατεστρέψατο ἐς φόρου ἀπαγωγήν.
3.29
ὡς δὲ ἤγαγον τὸν Ἆπιν οἱ ἱρέες, ὁ Καμβύσης, οἷα ἐὼν ὑπομαργότερος, σπασάμενος τὸ ἐγχειρίδιον, θέλων τύψαι τὴν γαστέρα τοῦ Ἄπιος παίει τὸν μηρόν· γελάσας δὲ εἶπε πρὸς τοὺς ἱρέας “ὦ κακαὶ κεφαλαί, τοιοῦτοι θεοὶ γίνονται, ἔναιμοί τε καὶ σαρκώδεες καὶ ἐπαΐοντες σιδηρίων; ἄξιος μέν γε Αἰγυπτίων οὗτός γε ὁ θεός, ἀτάρ τοι ὑμεῖς γε οὐ χαίροντες γέλωτα ἐμὲ θήσεσθε.” ταῦτα εἴπας ἐνετείλατο τοῖσι ταῦτα πρήσσουσι τοὺς μὲν ἱρέας ἀπομαστιγῶσαι, Αἰγυπτίων δὲ τῶν ἄλλων τὸν ἂν λάβωσι ὁρτάζοντα κτείνειν. ὁρτὴ μὲν δὴ διελέλυτο Αἰγυπτίοισι, οἱ δὲ ἱρέες ἐδικαιεῦντο, ὁ δὲ Ἆπις πεπληγμένος τὸν μηρὸν ἔφθινε ἐν τῷ ἱρῷ κατακείμενος. καὶ τὸν μὲν τελευτήσαντα ἐκ τοῦ τρώματος ἔθαψαν οἱ ἱρέες λάθρῃ Καμβύσεω.
4.78
οὗτος μέν νυν οὕτω δὴ ἔπρηξε διὰ ξεινικά τε νόμαια καὶ Ἑλληνικὰς ὁμιλίας. πολλοῖσι δὲ κάρτα ἔτεσι ὕστερον Σκύλης ὁ Ἀριαπείθεος ἔπαθε παραπλήσια τούτῳ. Ἀριαπείθεϊ γὰρ τῷ Σκυθέων βασιλέι γίνεται μετʼ ἄλλων παίδων Σκύλης· ἐξ Ἰστριηνῆς δὲ γυναικὸς οὗτος γίνεται καὶ οὐδαμῶς ἐγχωρίης· τὸν ἡ μήτηρ αὕτη γλῶσσάν τε Ἑλλάδα καὶ γράμματα ἐδίδαξε. μετὰ δὲ χρόνῳ ὕστερον Ἀριαπείθης μὲν τελευτᾷ δόλῳ ὑπὸ Σπαργαπείθεος τοῦ Ἀγαθύρσων βασιλέος, Σκύλης δὲ τήν τε βασιληίην παρέλαβε καὶ τὴν γυναῖκα τοῦ πατρός, τῇ οὔνομα ἦν Ὀποίη· ἦν δὲ αὕτη ἡ Ὀποίη ἀστή, ἐξ ἧς ἦν Ὄρικος Ἀριαπείθεϊ παῖς. βασιλεύων δὲ Σκυθέων ὁ Σκύλης διαίτῃ οὐδαμῶς ἠρέσκετο Σκυψικῇ, ἀλλὰ πολλὸν πρὸς τὰ Ἑλληνικὰ μᾶλλον τετραμμένος ἦν ἀπὸ παιδεύσιος τῆς ἐπεπαίδευτο, ἐποίεέ τε τοιοῦτο· εὖτε ἀγάγοι τὴν στρατιὴν τὴν Σκυθέων ἐς τὸ Βορυσθενειτέων ἄστυ ʽοἱ δὲ Βορυσθενεῗται οὗτοι λέγουσι σφέας αὐτοὺς εἶναι Μιλησίουσ̓, ἐς τούτους ὅκως ἔλθοι ὁ Σκύλης, τὴν μὲν στρατιὴν καταλίπεσκε ἐν τῷ προαστείῳ, αὐτὸς δὲ ὅκως ἔλθοι ἐς τὸ τεῖχος καὶ τὰς πύλας ἐγκλῄσειε, τὴν στολὴν ἀποθέμενος τὴν Σκυθικὴν λάβεσκε ἂν Ἑλληνίδα ἐσθῆτα, ἔχων δʼ ἂν ταύτην ἠγόραζε οὔτε δορυφόρων ἑπομένων οὔτε ἄλλου οὐδενός· τὰς δὲ πύλας ἐφύλασσον, μή τίς μιν Σκυθέων ἴδοι ἔχοντα ταύτην τὴν στολήν· καὶ τά τε ἄλλα ἐχρᾶτο διαίτη Ἑλληνικῇ καὶ θεοῖσι ἱρὰ ἐποίεε κατὰ νόμους τοὺς Ἑλλήνων. ὅτε δὲ διατρίψειε μῆνα ἡ πλέον τούτου, ἀπαλλάσσετο ἐνδὺς τὴν Σκυθικὴν στολήν. ταῦτα ποιέεσκε πολλάκις καὶ οἰκία τε ἐδείματο ἐν Βορυσθένεϊ καὶ γυναῖκα ἔγημε ἐς αὐτὰ ἐπιχωρίην. 4.79 ἐπείτε δὲ ἔδεέ οἱ κακῶς γενέσθαι, ἐγίνετο ἀπὸ προφάσιος τοιῆσδε. ἐπεθύμησε Διονύσῳ Βακχείῳ τελεσθῆναι· μέλλοντι δέ οἱ ἐς χεῖρας ἄγεσθαι τὴν τελετὴν ἐγένετο φάσμα μέγιστον. ἦν οἱ ἐν Βορυσθενεϊτέων τῇ πόλι οἰκίης μεγάλης καὶ πολυτελέος περιβολή, τῆς καὶ ὀλίγῳ τι πρότερον τούτων μνήμην εἶχον, τὴν πέριξ λευκοῦ λίθου σφίγγες τε καὶ γρῦπες ἕστασαν· ἐς ταύτην ὁ θεὸς ἐνέσκηψε βέλος. καὶ ἣ μὲν κατεκάη πᾶσα, Σκύλης δὲ οὐδὲν τούτου εἵνεκα ἧσσον ἐπετέλεσε τὴν τελετήν. Σκύθαι δὲ τοῦ βακχεύειν πέρι Ἕλλησι ὀνειδίζουσι· οὐ γὰρ φασὶ οἰκὸς εἶναι θεὸν ἐξευρίσκειν τοῦτον ὅστις μαίνεσθαι ἐνάγει ἀνθρώπους. ἐπείτε δὲ ἐτελέσθη τῷ Βακχείῳ ὁ Σκύλης, διεπρήστευσε τῶν τις Βορυσθενειτέων πρὸς τοὺς Σκύθας λέγων “ἡμῖν γὰρ καταγελᾶτε, ὦ Σκύθαι, ὅτι βακχεύομεν καὶ ἡμέας ὁ θεὸς λαμβάνει· νῦν οὗτος ὁ δαίμων καὶ τὸν ὑμέτερον βασιλέα λελάβηκε, καὶ βακχεύει τε καὶ ὑπὸ τοῦ θεοῦ μαίνεται. εἰ δέ μοι ἀπιστέετε, ἕπεσθε, καὶ ὑμῖν ἐγὼ δέξω.” εἵποντο τῶν Σκύθεων οἱ προεστεῶτες, καὶ αὐτοὺς ἀναγαγὼν ὁ Βορυσθενεΐτης λάθρῃ ἐπὶ πύργον κατεῖσε. ἐπείτε δὲ παρήιε σὺν τῷ θιάσῳ ὁ Σκύλης καὶ εἶδόν μιν βακχεύοντα οἱ Σκύθαι, κάρτα συμφορὴν μεγάλην ἐποιήσαντο, ἐξελθόντες δὲ ἐσήμαινον πάσῃ τῇ στρατιῇ τὰ ἴδοιεν.
4.94
ἀθανατίζουσι δὲ τόνδε τὸν τρόπον· οὔτε ἀποθνήσκειν ἑωυτοὺς νομίζουσι ἰέναι τε τὸν ἀπολλύμενον παρὰ Σάλμοξιν δαίμονα· οἳ δὲ αὐτῶν τὸν αὐτὸν τοῦτον ὀνομάζουσι Γεβελέιζιν· διὰ πεντετηρίδος τε τὸν πάλῳ λαχόντα αἰεὶ σφέων αὐτῶν ἀποπέμπουσι ἄγγελον παρὰ τὸν Σάλμοξιν, ἐντελλόμενοι τῶν ἂν ἑκάστοτε δέωνται, πέμπουσι δὲ ὧδε· οἳ μὲν αὐτῶν ταχθέντες ἀκόντια τρία ἔχουσι, ἄλλοι δὲ διαλαβόντες τοῦ ἀποπεμπομένου παρὰ τὸν Σάλμοξιν τὰς χεῖρας καὶ τοὺς πόδας, ἀνακινήσαντες αὐτὸν μετέωρον ῥίπτουσι ἐς τὰς λόγχας. ἢν μὲν δὴ ἀποθάνῃ ἀναπαρείς, τοῖσι δὲ ἵλεος ὁ θεὸς δοκέει εἶναι· ἢν δὲ μὴ ἀποθάνῃ, αἰτιῶνται αὐτὸν τὸν ἄγγελον, φάμενοί μιν ἄνδρα κακὸν εἶναι, αἰτιησάμενοι δὲ τοῦτον ἄλλον ἀποπέμπουσι· ἐντέλλονται δὲ ἔτι ζῶντι. οὗτοι οἱ αὐτοὶ Θρήικες καὶ πρὸς βροντήν τε καὶ ἀστραπὴν τοξεύοντες ἄνω πρὸς τὸν οὐρανὸν ἀπειλέουσι τῷ θεῷ, οὐδένα ἄλλον θεὸν νομίζοντες εἶναι εἰ μὴ τὸν σφέτερον. 4.95 ὡς δὲ ἐγὼ πυνθάνομαι τῶν τὸν Ἑλλήσποντον οἰκεόντων Ἑλλήνων καὶ Πόντον, τὸν Σάλμοξιν τοῦτον ἐόντα ἄνθρωπον δουλεῦσαι ἐν Σάμῳ, δουλεῦσαι δὲ Πυθαγόρῃ τῷ Μνησάρχου, ἐνθεῦτεν δὲ αὐτὸν γενόμενον ἐλεύθερον χρήματα κτήσασθαι μεγάλα, κτησάμενον δὲ ἀπελθεῖν ἐς τὴν ἑωυτοῦ. ἅτε δὲ κακοβίων τε ἐόντων τῶν Θρηίκων καὶ ὑπαφρονεστέρων, τὸν Σάλμοξιν τοῦτον ἐπιστάμενον δίαιτάν τε Ἰάδα καὶ ἤθεα βαθύτερα ἢ κατὰ Θρήικας, οἷα Ἕλλησι τε ὁμιλήσαντα καὶ Ἑλλήνων οὐ τῷ ἀσθενεστάτῳ σοφιστῇ Πυθαγόρη, κατασκευάσασθαι ἀνδρεῶνα, ἐς τὸν πανδοκεύοντα τῶν ἀστῶν τοὺς πρώτους καὶ εὐωχέοντα ἀναδιδάσκειν ὡς οὔτε αὐτὸς οὔτε οἱ συμπόται αὐτοῦ οὔτε οἱ ἐκ τούτων αἰεὶ γινόμενοι ἀποθανέονται, ἀλλʼ ἥξουσι ἐς χῶρον τοῦτον ἵνα αἰεὶ περιεόντες ἕξουσι τὰ πάντα ἀγαθά. ἐν ᾧ δὲ ἐποίεε τὰ καταλεχθέντα καὶ ἔλεγε ταῦτα, ἐν τούτῳ κατάγαιον οἴκημα ἐποιέετο. ὡς δέ οἱ παντελέως εἶχε τὸ οἴκημα, ἐκ μὲν τῶν Θρηίκων ἠφανίσθη, καταβὰς δὲ κάτω ἐς τὸ κατάγαιον οἴκημα διαιτᾶτο ἐπʼ ἔτεα τρία· οἳ δὲ μιν ἐπόθεόν τε καὶ ἐπένθεον ὡς τεθνεῶτα. τετάρτω δὲ ἔτεϊ ἐφάνη τοῖσι Θρήιξι, καὶ οὕτω πιθανά σφι ἐγένετο τὰ ἔλεγε ὁ Σάλμοξις. ταῦτα φασί μιν ποιῆσαι. 4.96 ἐγὼ δὲ περὶ μὲν τούτου καὶ τοῦ καταγαίου οἰκήματος οὔτε ἀπιστέω οὔτε ὦν πιστεύω τι λίην, δοκέω δὲ πολλοῖσι ἔτεσι πρότερον τὸν Σάλμοξιν τοῦτον γενέσθαι Πυθαγόρεω. εἴτε δὲ ἐγένετό τις Σάλμοξις ἄνθρωπος, εἴτʼ ἐστὶ δαίμων τις Γέτῃσι οὗτος ἐπιχώριος, χαιρέτω. οὗτοι μὲν δὴ τρόπῳ τοιούτῳ χρεώμενοι ὡς ἐχειρώθησαν ὑπὸ Περσέων, εἵποντο τῷ ἄλλῳ στρατῷ.
5.28
οὗτος δὲ τοσαῦτα ἐξεργάσατο στρατηγήσας. μετὰ δὲ οὐ πολλὸν χρόνον ἄνεσις κακῶν ἦν, καὶ ἤρχετο τὸ δεύτερον ἐκ Νάξου τε καὶ Μιλήτου Ἴωσι γίνεσθαι κακά. τοῦτο μὲν γὰρ ἡ Νάξος εὐδαιμονίῃ τῶν νήσων προέφερε, τοῦτο δὲ κατὰ τὸν αὐτὸν χρόνον ἡ Μίλητος αὐτή τε ἑωυτῆς μάλιστα δὴ τότε ἀκμάσασα καὶ δὴ καὶ τῆς Ἰωνίης ἦν πρόσχημα, κατύπερθε δὲ τούτων ἐπὶ δύο γενεὰς ἀνδρῶν νοσήσασα ἐς τὰ μάλιστα στάσι, μέχρι οὗ μιν Πάριοι κατήρτισαν· τούτους γὰρ καταρτιστῆρας ἐκ πάντων Ἑλλήνων εἵλοντο οἱ Μιλήσιοι.
5.67
ταῦτα δέ, δοκέειν ἐμοί, ἐμιμέετο ὁ Κλεισθένης οὗτος τὸν ἑωυτοῦ μητροπάτορα Κλεισθένεα τὸν Σικυῶνος τύραννον. Κλεισθένης γὰρ Ἀργείοισι πολεμήσας τοῦτο μὲν ῥαψῳδοὺς ἔπαυσε ἐν Σικυῶνι ἀγωνίζεσθαι τῶν Ὁμηρείων ἐπέων εἵνεκα, ὅτι Ἀργεῖοί τε καὶ Ἄργος τὰ πολλὰ πάντα ὑμνέαται· τοῦτο δέ, ἡρώιον γὰρ ἦν καὶ ἔστι ἐν αὐτῇ τῇ ἀγορῇ τῶν Σικυωνίων Ἀδρήστου τοῦ Ταλαοῦ, τοῦτον ἐπεθύμησε ὁ Κλεισθένης ἐόντα Ἀργεῖον ἐκβαλεῖν ἐκ τῆς χώρης. ἐλθὼν δὲ ἐς Δελφοὺς ἐχρηστηριάζετο εἰ ἐκβάλοι τὸν Ἄδρηστον· ἡ δὲ Πυθίη οἱ χρᾷ φᾶσα Ἄδρηστον μὲν εἶναι Σικυωνίων βασιλέα, κεῖνον δὲ λευστῆρα. ἐπεὶ δὲ ὁ θεὸς τοῦτό γε οὐ παρεδίδου, ἀπελθὼν ὀπίσω ἐφρόντιζε μηχανὴν τῇ αὐτὸς ὁ Ἄδρηστος ἀπαλλάξεται. ὡς δέ οἱ ἐξευρῆσθαι ἐδόκεε, πέμψας ἐς Θήβας τὰς Βοιωτίας ἔφη θέλειν ἐπαγαγέσθαι Μελάνιππον τὸν Ἀστακοῦ· οἱ δὲ Θηβαῖοι ἔδοσαν. ἐπαγαγόμενος δὲ ὁ Κλεισθένης τὸν Μελάνιππον τέμενός οἱ ἀπέδεξε ἐν αὐτῷ τῷ πρυτανηίῳ καί μιν ἵδρυσε ἐνθαῦτα ἐν τῷ ἰσχυροτάτῳ. ἐπηγάγετο δὲ τὸν Μελάνιππον ὁ Κλεισθένης ʽ καὶ γὰρ τοῦτο δεῖ ἀπηγήσασθαἰ ὡς ἔχθιστον ἐόντα Ἀδρήστῳ, ὃς τόν τε ἀδελφεόν οἱ Μηκιστέα ἀπεκτόνεε καὶ τὸν γαμβρὸν Τυδέα. ἐπείτε δέ οἱ τὸ τέμενος ἀπέδεξε, θυσίας τε καὶ ὁρτὰς Ἀδρήστου ἀπελόμενος ἔδωκε τῷ Μελανίππῳ. οἱ δὲ Σικυώνιοι ἐώθεσαν μεγαλωστὶ κάρτα τιμᾶν τὸν Ἄδρηστον· ἡ γὰρ χώρη ἦν αὕτη Πολύβου, ὁ δὲ Ἄδρηστος ἦν Πολύβου θυγατριδέος, ἄπαις δὲ Πόλυβος τελευτῶν διδοῖ Ἀδρήστῳ τὴν ἀρχήν. τά τε δὴ ἄλλα οἱ Σικυώνιοι ἐτίμων τὸν Ἄδρηστον καὶ δὴ πρὸς τὰ πάθεα αὐτοῦ τραγικοῖσι χοροῖσι ἐγέραιρον, τὸν μὲν Διόνυσον οὐ τιμῶντες, τὸν δὲ Ἄδρηστον. Κλεισθένης δὲ χοροὺς μὲν τῷ Διονύσῳ ἀπέδωκε, τὴν δὲ ἄλλην θυσίην Μελανίππῳ.
6.75
μαθόντες δὲ Κλεομένεα Λακεδαιμόνιοι ταῦτα πρήσσοντα, κατῆγον αὐτὸν δείσαντες ἐπὶ τοῖσι αὐτοῖσι ἐς Σπάρτην τοῖσι καὶ πρότερον ἦρχε. κατελθόντα δὲ αὐτὸν αὐτίκα ὑπέλαβε μανίη νοῦσος, ἐόντα καὶ πρότερον ὑπομαργότερον· ὅκως γὰρ τεῷ ἐντύχοι Σπαρτιητέων, ἐνέχραυε ἐς τὸ πρόσωπον τὸ σκῆπτρον. ποιέοντα δὲ αὐτὸν ταῦτα καὶ παραφρονήσαντα ἔδησαν οἱ προσήκοντες ἐν ξύλω· ὁ δὲ δεθεὶς τὸν φύλακον μουνωθέντα ἰδὼν τῶν ἄλλων αἰτέει μάχαιραν· οὐ βουλομένου δὲ τὰ πρῶτα τοῦ φυλάκου διδόναι ἀπείλεε τά μιν αὖτις ποιήσει, ἐς ὁ δείσας τὰς ἀπειλὰς ὁ φύλακος ʽἦν γὰρ τῶν τις εἱλωτέων’ διδοῖ οἱ μάχαιραν. Κλεομένης δὲ παραλαβὼν τὸν σίδηρον ἄρχετο ἐκ τῶν κνημέων ἑωυτὸν λωβώμενος· ἐπιτάμνων γὰρ κατὰ μῆκος τὰς σάρκας προέβαινε ἐκ τῶν κνημέων ἐς τοὺς μηρούς, ἐκ δὲ τῶν μηρῶν ἔς τε τὰ ἰσχία καὶ τὰς λαπάρας, ἐς ὃ ἐς τὴν γαστέρα ἀπίκετο, καὶ ταύτην καταχορδεύων ἀπέθανε τρόπῳ τοιούτῳ, ὡς μὲν οἱ πολλοὶ λέγουσι Ἐλλήνων, ὅτι τὴν Πυθίην ἀνέγνωσε τὰ περὶ Δημαρήτου λέγειν γενόμενα, ὡς δὲ Ἀθηναῖοι μοῦνοι λέγουσι, διότι ἐς Ἐλευσῖνα ἐσβαλὼν ἔκειρε τὸ τέμενος τῶν θεῶν, ὡς δὲ Ἀργεῖοι, ὅτι ἐξ ἱροῦ αὐτῶν τοῦ Ἄργου Ἀργείων τοὺς καταφυγόντας ἐκ τῆς μάχης καταγινέων κατέκοπτε καὶ αὐτὸ τὸ ἄλσος ἐν ἀλογίῃ ἔχων ἐνέπρησε.
7.94
Ἴωνες δὲ ἑκατὸν νέας παρείχοντο ἐσκευασμένοι ὡς Ἕλληνες. Ἴωνες δὲ ὅσον μὲν χρόνον ἐν Πελοποννήσῳ οἴκεον τὴν νῦν καλεομένην Ἀχαιίην, καὶ πρὶν ἢ Δαναόν τε καὶ Ξοῦθον ἀπικέσθαι ἐς Πελοπόννησον, ὡς Ἕλληνες λέγουσι, ἐκαλέοντο Πελασγοὶ Αἰγιαλέες, ἐπὶ δὲ Ἴωνος τοῦ Ξούθου Ἴωνες.
7.196
ὁ μὲν δὴ ναυτικὸς ὁ τῶν βαρβάρων στρατός, πάρεξ τῶν πεντεκαίδεκα νεῶν τῶν εἶπον Σανδώκεα στρατηγέειν, ἀπίκοντο ἐς Ἀφέτας. Ξέρξης δὲ καὶ ὁ πεζὸς πορευθεὶς διὰ Θεσσαλίης καὶ Ἀχαιίης ἐσβεβληκὼς ἦν καὶ δὴ τριταῖος ἐς Μηλιέας, ἐν Θεσσαλίῃ μὲν ἅμιλλαν ποιησάμενος ἵππων τῶν τε ἑωυτοῦ ἀποπειρώμενος καὶ τῆς Θεσσαλίης ἵππου, πυθόμενος ὡς ἀρίστη εἴη τῶν ἐν Ἕλλησι· ἔνθα δὴ αἱ Ἑλληνίδες ἵπποι ἐλείποντο πολλόν. τῶν μέν νυν ἐν Θεσσαλίῃ ποταμῶν Ὀνόχωνος μοῦνος οὐκ ἀπέχρησε τῇ στρατιῇ τὸ ῥέεθρον πινόμενος· τῶν δὲ ἐν Ἀχαιίῃ ποταμῶν ῥεόντων οὐδὲ ὅστις μέγιστος αὐτῶν ἐστι Ἠπιδανός, οὐδὲ οὗτος ἀντέσχε εἰ μὴ φλαύρως.
8.55
τοῦ δὲ εἵνεκεν τούτων ἐπεμνήσθην, φράσω. ἔστι ἐν τῇ ἀκροπόλι ταύτῃ Ἐρεχθέος τοῦ γηγενέος λεγομένου εἶναι νηός, ἐν τῷ ἐλαίη τε καὶ θάλασσα ἔνι, τὰ λόγος παρὰ Ἀθηναίων Ποσειδέωνά τε καὶ Ἀθηναίην ἐρίσαντας περὶ τῆς χώρης μαρτύρια θέσθαι. ταύτην ὦν τὴν ἐλαίην ἅμα τῷ ἄλλῳ ἱρῷ κατέλαβε ἐμπρησθῆναι ὑπὸ τῶν βαρβάρων· δευτέρῃ δὲ ἡμέρῃ ἀπὸ τῆς ἐμπρήσιος Ἀθηναίων οἱ θύειν ὑπὸ βασιλέος κελευόμενοι ὡς ἀνέβησαν ἐς τὸ ἱρόν, ὥρων βλαστὸν ἐκ τοῦ στελέχεος ὅσον τε πηχυαῖον ἀναδεδραμηκότα. οὗτοι μέν νυν ταῦτα ἔφρασαν.
8.94
Ἀδείμαντον δὲ τὸν Κορίνθιον στρατηγὸν λέγουσι Ἀθηναῖοι αὐτίκα κατʼ ἀρχάς, ὡς συνέμισγον αἱ νέες, ἐκπλαγέντα τε καὶ ὑπερδείσαντα, τὰ ἱστία ἀειράμενον οἴχεσθαι φεύγοντα, ἰδόντας δὲ τοὺς Κορινθίους τὴν στρατηγίδα φεύγουσαν ὡσαύτως οἴχεσθαι. ὡς δὲ ἄρα φεύγοντας γίνεσθαι τῆς Σαλαμινίης κατὰ ἱρὸν Ἀθηναίης Σκιράδος, περιπίπτειν σφι κέλητα θείῃ πομπῇ, τὸν οὔτε πέμψαντα φανῆναι οὐδένα, οὔτε τι τῶν ἀπὸ τῆς στρατιῆς εἰδόσι προσφέρεσθαι τοῖσι Κορινθίοισι. τῇδε δὲ συμβάλλονται εἶναι θεῖον τὸ πρῆγμα. ὡς γὰρ ἀγχοῦ γενέσθαι τῶν νεῶν, τοὺς ἀπὸ τοῦ κέλητος λέγειν τάδε. “Ἀδείμαντε, σὺ μὲν ἀποστρέψας τὰς νέας ἐς φυγὴν ὅρμησαι καταπροδοὺς τοὺς Ἕλληνας· οἳ δὲ καὶ δὴ νικῶσι ὅσον αὐτοὶ ἠρῶντο ἐπικρατήσαντες τῶν ἐχθρῶν.” ταῦτα λεγόντων ἀπιστέειν γὰρ τὸν Ἀδείμαντον, αὖτις τάδε λέγειν, ὡς αὐτοὶ οἷοί τε εἶεν ἀγόμενοι ὅμηροι ἀποθνήσκειν, ἢν μὴ νικῶντες φαίνωνται οἱ Ἕλληνες. οὕτω δὴ ἀποστρέψαντα τὴν νέα αὐτόν τε καὶ τοὺς ἄλλους ἐπʼ ἐξεργασμένοισι ἐλθεῖν ἐς τὸ στρατόπεδον. τούτους μὲν τοιαύτη φάτις ἔχει ὑπὸ Ἀθηναίων, οὐ μέντοι αὐτοί γε Κορίνθιοι ὁμολογέουσι, ἀλλʼ ἐν πρώτοισι σφέας αὐτοὺς τῆς ναυμαχίης νομίζουσι γενέσθαι· μαρτυρέει δέ σφι καὶ ἡ ἄλλη Ἑλλάς.
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
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1.144 just as the Dorians of what is now the country of the “Five Cities”—formerly the country of the “Six Cities”—forbid admitting any of the neighboring Dorians to the Triopian temple, and even barred from using it those of their own group who had broken the temple law. ,For long ago, in the games in honor of Triopian Apollo, they offered certain bronze tripods to the victors; and those who won these were not to carry them away from the temple but dedicate them there to the god. ,Now when a man of Halicarnassus called Agasicles won, he disregarded this law, and, carrying the tripod away, nailed it to the wall of his own house. For this offense the five cities— Lindus, Ialysus, Camirus, Cos, and Cnidus —forbade the sixth city— Halicarnassus —to share in the use of the temple. Such was the penalty imposed on the Halicarnassians. 1.145 As for the Ionians, the reason why they made twelve cities and would admit no more was in my judgment this: there were twelve divisions of them when they dwelt in the Peloponnese, just as there are twelve divisions of the Achaeans who drove the Ionians out— Pellene nearest to Sicyon ; then Aegira and Aegae, where is the never-failing river Crathis, from which the river in Italy took its name; Bura and Helice, where the Ionians fled when they were worsted in battle by the Achaeans; Aegion; Rhype; Patrae ; Phareae; and Olenus, where is the great river Pirus; Dyme and Tritaeae, the only inland city of all these—these were the twelve divisions of the Ionians, as they are now of the Achaeans. 1.146 For this reason, and for no other, the Ionians too made twelve cities; for it would be foolishness to say that these are more truly Ionian or better born than the other Ionians; since not the least part of them are Abantes from Euboea, who are not Ionians even in name, and there are mingled with them Minyans of Orchomenus, Cadmeans, Dryopians, Phocian renegades from their nation, Molossians, Pelasgian Arcadians, Dorians of Epidaurus, and many other tribes; ,and as for those who came from the very town-hall of Athens and think they are the best born of the Ionians, these did not bring wives with them to their settlements, but married Carian women whose parents they had put to death. ,For this slaughter, these women made a custom and bound themselves by oath (and enjoined it on their daughters) that no one would sit at table with her husband or call him by his name, because the men had married them after slaying their fathers and husbands and sons. This happened at Miletus .
2.30
From this city you make a journey by water equal in distance to that by which you came from Elephantine to the capital city of Ethiopia, and you come to the land of the Deserters. These Deserters are called Asmakh, which translates, in Greek, as “those who stand on the left hand of the king”. ,These once revolted and joined themselves to the Ethiopians, two hundred and forty thousand Egyptians of fighting age. The reason was as follows. In the reign of Psammetichus, there were watchposts at Elephantine facing Ethiopia, at Daphnae of Pelusium facing Arabia and Assyria, and at Marea facing Libya . ,And still in my time the Persians hold these posts as they were held in the days of Psammetichus; there are Persian guards at Elephantine and at Daphnae . Now the Egyptians had been on guard for three years, and no one came to relieve them; so, organizing and making common cause, they revolted from Psammetichus and went to Ethiopia . ,Psammetichus heard of it and pursued them; and when he overtook them, he asked them in a long speech not to desert their children and wives and the gods of their fathers. Then one of them, the story goes, pointed to his genitals and said that wherever that was, they would have wives and children. ,So they came to Ethiopia, and gave themselves up to the king of the country; who, to make them a gift in return, told them to dispossess certain Ethiopians with whom he was feuding, and occupy their land. These Ethiopians then learned Egyptian customs and have become milder-mannered by intermixture with the Egyptians.
2.44
Moreover, wishing to get clear information about this matter where it was possible so to do, I took ship for Tyre in Phoenicia, where I had learned by inquiry that there was a holy temple of Heracles. ,There I saw it, richly equipped with many other offerings, besides two pillars, one of refined gold, one of emerald: a great pillar that shone at night; and in conversation with the priests, I asked how long it was since their temple was built. ,I found that their account did not tally with the belief of the Greeks, either; for they said that the temple of the god was founded when Tyre first became a city, and that was two thousand three hundred years ago. At Tyre I saw yet another temple of the so-called Thasian Heracles. ,Then I went to Thasos, too, where I found a temple of Heracles built by the Phoenicians, who made a settlement there when they voyaged in search of Europe ; now they did so as much as five generations before the birth of Heracles the son of Amphitryon in Hellas . ,Therefore, what I have discovered by inquiry plainly shows that Heracles is an ancient god. And furthermore, those Greeks, I think, are most in the right, who have established and practise two worships of Heracles, sacrificing to one Heracles as to an immortal, and calling him the Olympian, but to the other bringing offerings as to a dead hero. ' "
2.104
For it is plain to see that the Colchians are Egyptians; and what I say, I myself noted before I heard it from others. When it occurred to me, I inquired of both peoples; and the Colchians remembered the Egyptians better than the Egyptians remembered the Colchians; ,the Egyptians said that they considered the Colchians part of Sesostris' army. I myself guessed it, partly because they are dark-skinned and woolly-haired; though that indeed counts for nothing, since other peoples are, too; but my better proof was that the Colchians and Egyptians and Ethiopians are the only nations that have from the first practised circumcision. ,The Phoenicians and the Syrians of Palestine acknowledge that they learned the custom from the Egyptians, and the Syrians of the valleys of the Thermodon and the Parthenius, as well as their neighbors the Macrones, say that they learned it lately from the Colchians. These are the only nations that circumcise, and it is seen that they do just as the Egyptians. ,But as to the Egyptians and Ethiopians themselves, I cannot say which nation learned it from the other; for it is evidently a very ancient custom. That the others learned it through traffic with Egypt, I consider clearly proved by this: that Phoenicians who traffic with Hellas cease to imitate the Egyptians in this matter and do not circumcise their children. " "
2.112
Pheros was succeeded (they said) by a man of Memphis, whose name in the Greek tongue was Proteus. This Proteus has a very attractive and well-appointed temple precinct at Memphis, south of the temple of Hephaestus. ,Around the precinct live Phoenicians of Tyre, and the whole place is called the Camp of the Tyrians. There is in the precinct of Proteus a temple called the temple of the Stranger Aphrodite; I guess this is a temple of Helen, daughter of Tyndarus, partly because I have heard the story of Helen's abiding with Proteus, and partly because it bears the name of the Foreign Aphrodite: for no other of Aphrodite's temples is called by that name. " 2.124 They said that Egypt until the time of King Rhampsinitus was altogether well-governed and prospered greatly, but that Kheops, who was the next king, brought the people to utter misery. For first he closed all the temples, so that no one could sacrifice there; and next, he compelled all the Egyptians to work for him. ,To some, he assigned the task of dragging stones from the quarries in the Arabian mountains to the Nile ; and after the stones were ferried across the river in boats, he organized others to receive and drag them to the mountains called Libyan. ,They worked in gangs of a hundred thousand men, each gang for three months. For ten years the people wore themselves out building the road over which the stones were dragged, work which was in my opinion not much lighter at all than the building of the pyramid ,(for the road is nearly a mile long and twenty yards wide, and elevated at its highest to a height of sixteen yards, and it is all of stone polished and carved with figures). The aforesaid ten years went to the building of this road and of the underground chambers in the hill where the pyramids stand; these, the king meant to be burial-places for himself, and surrounded them with water, bringing in a channel from the Nile . ,The pyramid itself was twenty years in the making. Its base is square, each side eight hundred feet long, and its height is the same; the whole is of stone polished and most exactly fitted; there is no block of less than thirty feet in length. ' "2.125 This pyramid was made like stairs, which some call steps and others, tiers. ,When this, its first form, was completed, the workmen used short wooden logs as levers to raise the rest of the stones ; they heaved up the blocks from the ground onto the first tier of steps; ,when the stone had been raised, it was set on another lever that stood on the first tier, and the lever again used to lift it from this tier to the next. ,It may be that there was a new lever on each tier of steps, or perhaps there was only one lever, quite portable, which they carried up to each tier in turn; I leave this uncertain, as both possibilities were mentioned. ,But this is certain, that the upper part of the pyramid was finished off first, then the next below it, and last of all the base and the lowest part. ,There are writings on the pyramid in Egyptian characters indicating how much was spent on radishes and onions and garlic for the workmen; and I am sure that, when he read me the writing, the interpreter said that sixteen hundred talents of silver had been paid. ,Now if that is so, how much must have been spent on the iron with which they worked, and the workmen's food and clothing, considering that the time aforesaid was spent in building, while hewing and carrying the stone and digging out the underground parts was, as I suppose, a business of long duration. " 2.143 Hecataeus the historian was once at Thebes , where he made a genealogy for himself that had him descended from a god in the sixteenth generation. But the priests of Zeus did with him as they also did with me (who had not traced my own lineage). ,They brought me into the great inner court of the temple and showed me wooden figures there which they counted to the total they had already given, for every high priest sets up a statue of himself there during his lifetime; ,pointing to these and counting, the priests showed me that each succeeded his father; they went through the whole line of figures, back to the earliest from that of the man who had most recently died. ,Thus, when Hecataeus had traced his descent and claimed that his sixteenth forefather was a god, the priests too traced a line of descent according to the method of their counting; for they would not be persuaded by him that a man could be descended from a god; they traced descent through the whole line of three hundred and forty-five figures, not connecting it with any ancestral god or hero, but declaring each figure to be a “Piromis” the son of a “Piromis”; in Greek, one who is in all respects a good man. ' "
2.151
Now the twelve kings were just, and in time came to sacrifice in Hephaestus' temple. On the last day of the feast, as they were about to pour libations, the high priest brought out the golden vessels which they commonly used for this; but he counted wrongly and had only eleven for the twelve. ,So the last in line, Psammetichus, as he had no vessel, took off his bronze helmet and held it out and poured the libation with it. All the kings were accustomed to wear helmets, and were then helmeted; ,it was not in guile, then, that Psammetichus held out his headgear; but the rest perceived what Psammetichus had done, and remembered the oracle that promised the sovereignty of all Egypt to whoever poured a libation from a vessel of bronze; therefore, though they considered Psammetichus not deserving of death (for they examined him and found that he had acted without intent), they decided to strip him of most of his power and to chase him away into the marshes, and that he was not to concern himself with the rest of Egypt . " '2.152 This Psammetichus had formerly been in exile in Syria, where he had fled from Sabacos the Ethiopian, who killed his father Necos; then, when the Ethiopian departed because of what he saw in a dream, the Egyptians of the district of Saïs brought him back from Syria . ,Psammetichus was king for the second time when he found himself driven away into the marshes by the eleven kings because of the helmet. ,Believing, therefore, that he had been abused by them, he meant to be avenged on those who had expelled him. He sent to inquire in the town of Buto, where the most infallible oracle in Egypt is; the oracle answered that he would have vengeance when he saw men of bronze coming from the sea. ,Psammetichus did not in the least believe that men of bronze would come to aid him. But after a short time, Ionians and Carians, voyaging for plunder, were forced to put in on the coast of Egypt, where they disembarked in their armor of bronze; and an Egyptian came into the marsh country and brought news to Psammetichus (for he had never before seen armored men) that men of bronze had come from the sea and were foraging in the plain. ,Psammetichus saw in this the fulfillment of the oracle; he made friends with the Ionians and Carians, and promised them great rewards if they would join him and, having won them over, deposed the eleven kings with these allies and those Egyptians who volunteered.' "2.153 Having made himself master of all Egypt, he made the southern outer court of Hephaestus' temple at Memphis, and built facing this a court for Apis, where Apis is kept and fed whenever he appears; this court has an inner colonnade all around it and many cut figures; the roof is held up by great statues twenty feet high for pillars. Apis in Greek is Epaphus. " '2.154 To the Ionians and Carians who had helped him, Psammetichus gave places to live in called The Camps, opposite each other on either side of the Nile ; and besides this, he paid them all that he had promised. ,Moreover, he put Egyptian boys in their hands to be taught Greek, and from these, who learned the language, are descended the present-day Egyptian interpreters. ,The Ionians and Carians lived for a long time in these places, which are near the sea, on the arm of the Nile called the Pelusian, a little way below the town of Bubastis . Long afterwards, king Amasis removed them and settled them at Memphis to be his guard against the Egyptians. ,It is a result of our communication with these settlers in Egypt (the first of foreign speech to settle in that country) that we Greeks have exact knowledge of the history of Egypt from the reign of Psammetichus onwards. ,There still remained in my day, in the places out of which the Ionians and Carians were turned, the winches for their ships and the ruins of their houses. This is how Psammetichus got Egypt .
2.159
Necos, then, stopped work on the canal and engaged in preparations for war; some of his ships of war were built on the northern sea, and some in the Arabian Gulf, by the Red Sea coast: the winches for landing these can still be seen. ,He used these ships when needed, and with his land army met and defeated the Syrians at Magdolus, taking the great Syrian city of Cadytis after the battle. ,He sent to Branchidae of Miletus and dedicated there to Apollo the garments in which he won these victories. Then he died after a reign of sixteen years, and his son Psammis reigned in his place.' "
2.163
Learning of this, too, Apries armed his guard and marched against the Egyptians; he had a bodyguard of Carians and Ionians, thirty thousand of them, and his royal palace was in the city of Saïs, a great and marvellous palace. ,Apries' men marched against the Egyptians, and so did Amasis' men against the foreigners. So they both came to Momemphis and were going to make trial of one another. " "
2.169
When Apries with his guards and Amasis with the whole force of Egyptians came to the town of Momemphis, they engaged; and though the foreigners fought well, they were vastly outnumbered, and therefore were beaten. ,Apries, they say, supposed that not even a god could depose him from his throne, so firmly did he think he was established; and now, defeated in battle and taken captive, he was brought to Saïs, to the royal dwelling which belonged to him once but now belonged to Amasis. ,There, he was kept alive for a while in the palace and well treated by Amasis. But presently the Egyptians complained that there was no justice in keeping alive one who was their own and their king's bitterest enemy; whereupon Amasis gave Apries up to them, and they strangled him and then buried him in the burial-place of his fathers. ,This is in the temple of Athena, very near to the sanctuary, on the left of the entrance. The people of Saïs buried within the temple precinct all kings who were natives of their district. ,The tomb of Amasis is farther from the sanctuary than the tomb of Apries and his ancestors; yet it, too, is within the temple court; it is a great colonnade of stone, richly adorned, the pillars made in the form of palm trees. In this colonnade are two portals, and the place where the coffin lies is within their doors. " 2.178 Amasis became a philhellene, and besides other services which he did for some of the Greeks, he gave those who came to Egypt the city of Naucratis to live in; and to those who travelled to the country without wanting to settle there, he gave lands where they might set up altars and make holy places for their gods. ,of these the greatest and most famous and most visited precinct is that which is called the Hellenion, founded jointly by the Ionian cities of Chios, Teos, Phocaea, and Clazomenae, the Dorian cities of Rhodes, Cnidus, Halicarnassus, and Phaselis, and one Aeolian city, Mytilene . ,It is to these that the precinct belongs, and these are the cities that furnish overseers of the trading port; if any other cities advance claims, they claim what does not belong to them. The Aeginetans made a precinct of their own, sacred to Zeus; and so did the Samians for Hera and the Milesians for Apollo. ' "
2.182
Moreover, Amasis dedicated offerings in Hellas . He gave to Cyrene a gilt image of Athena and a painted picture of himself; to Athena of Lindus, two stone images and a marvellous linen breast-plate; and to Hera in Samos, two wooden statues of himself that were still standing in my time behind the doors in the great shrine. ,The offerings in Samos were dedicated because of the friendship between Amasis and Polycrates, son of Aeaces; what he gave to Lindus was not out of friendship for anyone, but because the temple of Athena in Lindus is said to have been founded by the daughters of Danaus, when they landed there in their flight from the sons of Egyptus. Such were Amasis' offerings. Moreover, he was the first conqueror of Cyprus, which he made tributary to himself. " "
3.29
When the priests led Apis in, Cambyses—for he was all but mad—drew his dagger and, meaning to stab the calf in the belly, stuck the thigh; then laughing he said to the priests: ,“Simpletons, are these your gods, creatures of flesh and blood that can feel weapons of iron? That is a god worthy of the Egyptians. But for you, you shall suffer for making me your laughing-stock.” So saying he bade those, whose business it was, to scourge the priests well, and to kill any other Egyptian whom they found holiday-making. ,So the Egyptian festival ended, and the priests were punished, and Apis lay in the temple and died of the wound in the thigh. When he was dead of the wound, the priests buried him without Cambyses' knowledge. " "
4.78
This, then, was how Anacharsis fared, owing to his foreign ways and consorting with Greeks; and a great many years afterward, Scyles, son of Ariapithes, suffered a like fate. Scyles was one of the sons born to Ariapithes, king of Scythia; but his mother was of Istria, and not native-born; and she taught him to speak and read Greek. ,As time passed, Ariapithes was treacherously killed by Spargapithes, king of the Agathyrsi, and Scyles inherited the kingship and his father's wife, a Scythian woman whose name was Opoea, and she bore Scyles a son, Oricus. ,So Scyles was king of Scythia; but he was in no way content with the Scythian way of life, and was much more inclined to Greek ways, from the upbringing that he had received. So this is what he would do: he would lead the Scythian army to the city of the Borysthenites (who say that they are Milesians), and when he arrived there would leave his army in the suburb of the city, ,while he himself, entering within the walls and shutting the gates, would take off his Scythian apparel and put on Greek dress; and in it he would go among the townsfolk unattended by spearmen or any others (who would guard the gates, lest any Scythian see him wearing this apparel), and in every way follow the Greek manner of life, and worship the gods according to Greek usage. ,When he had spent a month or more like this, he would put on Scythian dress and leave the city. He did this often; and he built a house in Borysthenes, and married a wife of the people of the country and brought her there. " '4.79 But when things had to turn out badly for him, they did so for this reason: he conceived a desire to be initiated into the rites of the Bacchic Dionysus; and when he was about to begin the sacred mysteries, he saw the greatest vision. ,He had in the city of the Borysthenites a spacious house, grand and costly (the same house I just mentioned), all surrounded by sphinxes and griffins worked in white marble; this house was struck by a thunderbolt. And though the house burnt to the ground, Scyles none the less performed the rite to the end. ,Now the Scythians reproach the Greeks for this Bacchic revelling, saying that it is not reasonable to set up a god who leads men to madness. ,So when Scyles had been initiated into the Bacchic rite, some one of the Borysthenites scoffed at the Scythians: “You laugh at us, Scythians, because we play the Bacchant and the god possesses us; but now this deity has possessed your own king, so that he plays the Bacchant and is maddened by the god. If you will not believe me, follow me now and I will show him to you.” ,The leading men among the Scythians followed him, and the Borysthenite brought them up secretly onto a tower; from which, when Scyles passed by with his company of worshippers, they saw him playing the Bacchant; thinking it a great misfortune, they left the city and told the whole army what they had seen.
4.94
Their belief in their immortality is as follows: they believe that they do not die, but that one who perishes goes to the deity Salmoxis, or Gebeleïzis, as some of them call him. ,Once every five years they choose one of their people by lot and send him as a messenger to Salmoxis, with instructions to report their needs; and this is how they send him: three lances are held by designated men; others seize the messenger to Salmoxis by his hands and feet, and swing and toss him up on to the spear-points. ,If he is killed by the toss, they believe that the god regards them with favor; but if he is not killed, they blame the messenger himself, considering him a bad man, and send another messenger in place of him. It is while the man still lives that they give him the message. ,Furthermore, when there is thunder and lightning these same Thracians shoot arrows skyward as a threat to the god, believing in no other god but their own. 4.95 I understand from the Greeks who live beside the Hellespont and Pontus, that this Salmoxis was a man who was once a slave in Samos, his master being Pythagoras son of Mnesarchus; ,then, after being freed and gaining great wealth, he returned to his own country. Now the Thracians were a poor and backward people, but this Salmoxis knew Ionian ways and a more advanced way of life than the Thracian; for he had consorted with Greeks, and moreover with one of the greatest Greek teachers, Pythagoras; ,therefore he made a hall, where he entertained and fed the leaders among his countrymen, and taught them that neither he nor his guests nor any of their descendants would ever die, but that they would go to a place where they would live forever and have all good things. ,While he was doing as I have said and teaching this doctrine, he was meanwhile making an underground chamber. When this was finished, he vanished from the sight of the Thracians, and went down into the underground chamber, where he lived for three years, ,while the Thracians wished him back and mourned him for dead; then in the fourth year he appeared to the Thracians, and thus they came to believe what Salmoxis had told them. Such is the Greek story about him. 4.96 Now I neither disbelieve nor entirely believe the tale about Salmoxis and his underground chamber; but I think that he lived many years before Pythagoras; ,and as to whether there was a man called Salmoxis or this is some deity native to the Getae, let the question be dismissed.
5.28
All this Otanes achieved when he had been made governor. After only a short period of time without evils, trouble began once more to come on the Ionians, and this from Naxos and Miletus. Naxos surpassed all the other islands in prosperity, and at about the same time Miletus, at the height of her fortunes, was the glory of Ionia. Two generations before this, however, she had been very greatly troubled by factional strife, till the Parians, chosen out of all the Greeks by the Milesians for this purpose, made peace among them, ' "
5.67
In doing this, to my thinking, this Cleisthenes was imitating his own mother's father, Cleisthenes the tyrant of Sicyon, for Cleisthenes, after going to war with the Argives, made an end of minstrels' contests at Sicyon by reason of the Homeric poems, in which it is the Argives and Argos which are primarily the theme of the songs. Furthermore, he conceived the desire to cast out from the land Adrastus son of Talaus, the hero whose shrine stood then as now in the very marketplace of Sicyon because he was an Argive. ,He went then to Delphi, and asked the oracle if he should cast Adrastus out, but the priestess said in response: “Adrastus is king of Sicyon, and you but a stone thrower.” When the god would not permit him to do as he wished in this matter, he returned home and attempted to devise some plan which might rid him of Adrastus. When he thought he had found one, he sent to Boeotian Thebes saying that he would gladly bring Melanippus son of Astacus into his country, and the Thebans handed him over. ,When Cleisthenes had brought him in, he consecrated a sanctuary for him in the government house itself, where he was established in the greatest possible security. Now the reason why Cleisthenes brought in Melanippus, a thing which I must relate, was that Melanippus was Adrastus' deadliest enemy, for Adrastus had slain his brother Mecisteus and his son-in-law Tydeus. ,Having then designated the precinct for him, Cleisthenes took away all Adrastus' sacrifices and festivals and gave them to Melanippus. The Sicyonians had been accustomed to pay very great honor to Adrastus because the country had once belonged to Polybus, his maternal grandfather, who died without an heir and bequeathed the kingship to him. ,Besides other honors paid to Adrastus by the Sicyonians, they celebrated his lamentable fate with tragic choruses in honor not of Dionysus but of Adrastus. Cleisthenes, however, gave the choruses back to Dionysus and the rest of the worship to Melanippus. " 6.75 When the Lacedaemonians learned that Cleomenes was doing this, they took fright and brought him back to Sparta to rule on the same terms as before. Cleomenes had already been not entirely in his right mind, and on his return from exile a mad sickness fell upon him: any Spartan that he happened to meet he would hit in the face with his staff. ,For doing this, and because he was out of his mind, his relatives bound him in the stocks. When he was in the stocks and saw that his guard was left alone, he demanded a dagger; the guard at first refused to give it, but Cleomenes threatened what he would do to him when he was freed, until the guard, who was a helot, was frightened by the threats and gave him the dagger. ,Cleomenes took the weapon and set about slashing himself from his shins upwards; from the shin to the thigh he cut his flesh lengthways, then from the thigh to the hip and the sides, until he reached the belly, and cut it into strips; thus he died, as most of the Greeks say, because he persuaded the Pythian priestess to tell the tale of Demaratus. The Athenians alone say it was because he invaded Eleusis and laid waste the precinct of the gods. The Argives say it was because when Argives had taken refuge after the battle in their temple of Argus he brought them out and cut them down, then paid no heed to the sacred grove and set it on fire.
7.94
The Ionians furnished a hundred ships; their equipment was like the Greek. These Ionians, as long as they were in the Peloponnese, dwelt in what is now called Achaia, and before Danaus and Xuthus came to the Peloponnese, as the Greeks say, they were called Aegialian Pelasgians. They were named Ionians after Ion the son of Xuthus.
7.196
So the foreign fleet, of which, with the exception of fifteen ships Sandoces was captain, came to Aphetae. Xerxes and his land army marched through Thessaly and Achaea, and it was three days since he had entered Malis. In Thessaly he held a race for his own cavalry; this was also a test of the Thessalian horsemen, whom he had heard were the best in Hellas. The Greek horses were far outpaced in this contest. of the Thessalian rivers, the Onochonus was the only one which could not provide enough water for his army to drink. In Achaea, however, even the greatest river there, the Apidanus, gave out, remaining but a sorry trickle. ' "
8.55
I will tell why I have mentioned this. In that acropolis is a shrine of Erechtheus, called the “Earthborn,” and in the shrine are an olive tree and a pool of salt water. The story among the Athenians is that they were set there by Poseidon and Athena as tokens when they contended for the land. It happened that the olive tree was burnt by the barbarians with the rest of the sacred precinct, but on the day after its burning, when the Athenians ordered by the king to sacrifice went up to the sacred precinct, they saw a shoot of about a cubit's length sprung from the stump, and they reported this. " 8.94 The Athenians say that when the ships joined battle, the Corinthian general Adeimantus, struck with bewilderment and terror, hoisted his sails and fled away. When the Corinthians saw their flagship fleeing, they departed in the same way, ,but when in their flight they were opposite the sacred precinct of Athena Sciras on Salamis, by divine guidance a boat encountered them. No one appeared to have sent it, and the Corinthians knew nothing about the affairs of the fleet when it approached. They reckon the affair to involve the gods because when the boat came near the ships, the people on the boat said, ,“Adeimantus, you have turned your ships to flight and betrayed the Hellenes, but they are overcoming their enemies to the fulfillment of their prayers for victory.” Adeimantus did not believe them when they said this, so they spoke again, saying that they could be taken as hostages and killed if the Hellenes were not seen to be victorious. ,So he and the others turned their ships around and came to the fleet, but it was all over. The Athenians spread this rumor about them, but the Corinthians do not agree at all, and they consider themselves to have been among the foremost in the battle. The rest of Hellas bears them witness.
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
32. Plato, Alcibiades Ii, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Asclepius, of city • Athena, of city • Athens, as archaic city • Zeus, of city • agones, in city • apotropaioi theoi archaic city, anthropological concept • choregoi, of city

 Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 28, 262; Parker (2005), Polytheism and Society at Athens, 379

148e χρὴ μηχανῇ τῶν παρόντων κακῶν ἀποτροπὴν εὑρεῖν, βουλευομένοις αὐτοῖς δοκεῖν κράτιστον εἶναι πέμψαντας πρὸς Ἄμμωνα ἐκεῖνον ἐπερωτᾶν· ἔτι δὲ πρὸς τούτοις τάδε, καὶ ἀνθʼ ὅτου ποτὲ Λακεδαιμονίοις οἱ θεοὶ μᾶλλον νίκην διδόασιν ἢ σφίσιν αὐτοῖς, οἳ πλείστας, φάναι, μὲν θυσίας καὶ καλλίστας τῶν Ἑλλήνων ἄγομεν, ἀναθήμασί τε κεκοσμήκαμεν τὰ ἱερὰ αὐτῶν ὡς οὐδένες ἄλλοι, πομπάς τε πολυτελεστάτας καὶ σεμνοτάτας ἐδωρούμεθα τοῖς θεοῖς ἀνʼ ἕκαστον ἔτος, καὶ'' None148e took counsel together and decided that the best thing they could do was to send and inquire of Ammon ; and moreover, to ask also for what reason the gods granted victory to the Spartans rather than to themselves: for we —such was the message— offer up to them more and finer sacrifices than any of the Greeks, and have adorned their temples with votive emblems as no other people have done, and presented to the gods the costliest and stateliest processions year by year, and spent more money thus than'' None
33. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • City law, unwritten law as a, component of common law • Plato, ideal city • women, Platos ideal city

 Found in books: Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 5; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 43

841b διʼ αἰσχύνην χρώμενοι, ἀσθενεστέραν ἂν αὐτὴν δέσποιναν κτῷντο ὀλιγάκις χρώμενοι. τὸ δὴ λανθάνειν τούτων δρῶντά τι καλὸν παρʼ αὐτοῖς ἔστω, νόμιμον ἔθει καὶ ἀγράφῳ νομισθὲν νόμῳ, τὸ δὲ μὴ λανθάνειν αἰσχρόν, ἀλλʼ οὐ τὸ μὴ πάντως δρᾶν. οὕτω τοῦτο αἰσχρὸν αὖ καὶ καλὸν δευτέρως ἂν ἡμῖν ἐν νόμῳ γενόμενον κέοιτο, ὀρθότητα ἔχον δευτέραν, καὶ τοὺς τὰς φύσεις διεφθαρμένους, οὓς ἥττους αὑτῶν προσαγορεύομεν,'' None841b in consequence of this rare indulgence they would find it a less tyrannical mistress. Let them, therefore, regard privacy in such actions as honorable—sanctioned both by custom and by unwritten law; and want of privacy—yet not the entire avoidance of such actions—as dishonorable. Thus we shall have a second standard of what is honorable and shameful established by law and possessing a second degree of rectitude; and those people of depraved character, whom we describe as self-inferior, and who form a single kind, shall be hemmed in'' None
34. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Kallipolis, as ideal city • Plato, ideal city • Republic (Plato), city-soul analogy • analogy between body and soul, between soul and city • ideal city (kallipolis) • women, Platos ideal city

 Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 526; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 123; Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 34; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 43

423e πάντα φαῦλα, ἐὰν τὸ λεγόμενον ἓν μέγα φυλάττωσι, μᾶλλον δʼ ἀντὶ μεγάλου ἱκανόν.' ' None423e we are imposing upon them, but they are all easy, provided they guard, as the saying is, the one great thing—or instead of great let us call it sufficient. What is that? he said. Their education and nurture, I replied. For if a right education makes of them reasonable men they will easily discover everything of this kind—and other principles that we now pass over, as that the possession of wives and marriage,' ' None
35. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Egyptian, city of Sais • city • city/cities

 Found in books: Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 25; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 363

21e ΚΡ. οἷ δὴ Σόλων ἔφη πορευθεὶς σφόδρα τε γενέσθαι παρʼ αὐτοῖς ἔντιμος,'' None21e Crit. And Solon said that when he travelled there he was held in great esteem amongst them; moreover, when he was questioning such of their priest'' None
36. Sophocles, Women of Trachis, 761 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Lindos, city • Oechalia (city of Eurytus)

 Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 237; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 92

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761 and then began his offering with twelve bulls, free from blemish, the prime of the spoil; but altogether he brought a hundred mixed victims to the altar. At first the miserable wretch prayed with serene soul and rejoiced in his ornate garb. '' None
37. Thucydides, The History of The Peloponnesian War, 2.41.1, 2.43, 2.65.7, 3.58 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Lindos, city • Thucydides, on citizens love of city • aftermath of cities • city • city councils • city, symbolic city • city, ‚learning city‘ • gods, as city-protectors • polis, the, Diogenes and city-lessness

 Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 99; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 340; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 110; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 52; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 237; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156, 159, 211; Wolfsdorf (2020), Early Greek Ethics, 663

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2.41.1 ‘ξυνελών τε λέγω τήν τε πᾶσαν πόλιν τῆς Ἑλλάδος παίδευσιν εἶναι καὶ καθ’ ἕκαστον δοκεῖν ἄν μοι τὸν αὐτὸν ἄνδρα παρ’ ἡμῶν ἐπὶ πλεῖστ᾽ ἂν εἴδη καὶ μετὰ χαρίτων μάλιστ’ ἂν εὐτραπέλως τὸ σῶμα αὔταρκες παρέχεσθαι.
2.65.7
ὁ μὲν γὰρ ἡσυχάζοντάς τε καὶ τὸ ναυτικὸν θεραπεύοντας καὶ ἀρχὴν μὴ ἐπικτωμένους ἐν τῷ πολέμῳ μηδὲ τῇ πόλει κινδυνεύοντας ἔφη περιέσεσθαι: οἱ δὲ ταῦτά τε πάντα ἐς τοὐναντίον ἔπραξαν καὶ ἄλλα ἔξω τοῦ πολέμου δοκοῦντα εἶναι κατὰ τὰς ἰδίας φιλοτιμίας καὶ ἴδια κέρδη κακῶς ἔς τε σφᾶς αὐτοὺς καὶ τοὺς ξυμμάχους ἐπολίτευσαν, ἃ κατορθούμενα μὲν τοῖς ἰδιώταις τιμὴ καὶ ὠφελία μᾶλλον ἦν, σφαλέντα δὲ τῇ πόλει ἐς τὸν πόλεμον βλάβη καθίστατο.' ' None
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2.41.1 In short, I say that as a city we are the school of Hellas ; while I doubt if the world can produce a man, who where he has only himself to depend upon, is equal to so many emergencies, and graced by so happy a versatility as the Athenian.
2.65.7
He told them to wait quietly, to pay attention to their marine, to attempt no new conquests, and to expose the city to no hazards during the war, and doing this, promised them a favorable result. What they did was the very contrary, allowing private ambitions and private interests, in matters apparently quite foreign to the war, to lead them into projects unjust both to themselves and to their allies—projects whose success would only conduce to the honor and advantage of private persons, and whose failure entailed certain disaster on the country in the war. ' ' None
38. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • City Dionysia • mystery cults, in the cities • priests and priestesses, of Asclepius, in city

 Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 81; Kanellakis (2020), Aristophanes and the Poetics of Surprise, 62; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 19

39. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Dionysia, City • epimeletai, of pompe of City Dionysia

 Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 13; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 237

40. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Asclepius, of city • Athena, of city • Megara, city • Metropolis • Zeus, of city • epimeletai, of pompe of City Dionysia • pompai, of city • priests and priestesses, of Zeus Soter of city

 Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 82, 123; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 60, 71; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 227

41. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • City of Alexandria, city walls • city/cities

 Found in books: Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 121; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 60

42. None, None, nan (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Shechem, city and people • leaving the city, as a metaliterary metaphor • refuge, city (cities) of

 Found in books: Gera (2014), Judith, 306; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 188, 189; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 255

43. None, None, nan (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Akhaia, Akhaians (epic, also Atreids), city foundations • Boeotia, cities of,Thebes • Nostoi traditions, cults, cities, hero-cults

 Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 302; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 110

44. None, None, nan (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Dionysia, City • Sodom, Sodomite cities, destruction of

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 282; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 242

45. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Argos (city) • Argos, Argives (city)

 Found in books: Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 146; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 174

46. Cicero, On The Ends of Good And Evil, 5.1-5.5 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Athens, city of, Gymnasium of Diogenes • Athens, city of, gymnasia • city • city, ‚learning city‘ • inscriptions, Rome as inscriptional city

 Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 146; Jenkyns (2013), God, Space, and City in the Roman Imagination, 258; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156

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5.1 Cum audissem audivissem ER Antiochum, Brute, ut solebam, solebam Vict. solebat cum M. Pisone in eo gymnasio, quod Ptolomaeum vocatur, unaque nobiscum Q. frater et T. Pomponius Luciusque Cicero, frater noster cognatione patruelis, amore germanus, constituimus inter nos ut ambulationem postmeridianam conficeremus in Academia, maxime quod is locus ab omni turba id temporis vacuus esset. itaque ad tempus ad Pisonem omnes. inde sermone vario sex illa a Dipylo stadia confecimus. cum autem venissemus in Academiae non sine causa nobilitata spatia, solitudo erat ea, quam volueramus. 5.2 tum Piso: Naturane nobis hoc, inquit, datum dicam an errore quodam, ut, cum ea loca videamus, in quibus memoria dignos viros acceperimus multum esse versatos, magis moveamur, quam si quando eorum ipsorum aut facta audiamus aut scriptum aliquod aliquid R legamus? velut ego nunc moveor. venit enim mihi Platonis in mentem, quem accepimus primum hic disputare solitum; cuius etiam illi hortuli propinqui propinqui hortuli BE non memoriam solum mihi afferunt, sed ipsum videntur in conspectu meo ponere. hic Speusippus, hic Xenocrates, hic eius auditor Polemo, cuius illa ipsa sessio fuit, quam videmus. Equidem etiam curiam nostram—Hostiliam dico, non hanc novam, quae minor mihi esse esse mihi B videtur, posteaquam est maior—solebam intuens Scipionem, Catonem, Laelium, nostrum vero in primis avum cogitare; tanta vis admonitionis inest in locis; ut non sine causa ex iis memoriae ducta sit disciplina. 5.3 Tum Quintus: Est plane, Piso, ut dicis, inquit. nam me ipsum huc modo venientem convertebat ad sese Coloneus ille locus, locus lucus Valckenarius ad Callimach. p. 216 cf. Va. II p. 545 sqq. cuius incola Sophocles ob oculos versabatur, quem scis quam admirer quamque eo delecter. me quidem ad altiorem memoriam Oedipodis huc venientis et illo mollissimo carmine quaenam essent ipsa haec hec ipsa BE loca requirentis species quaedam commovit, iiter scilicet, sed commovit tamen. Tum Pomponius: At ego, quem vos ut deditum Epicuro insectari soletis, sum multum equidem cum Phaedro, quem unice diligo, ut scitis, in Epicuri hortis, quos modo praeteribamus, praeteribamus edd. praeteriebamus sed veteris proverbii admonitu vivorum memini, nec tamen Epicuri epicureum Non. licet oblivisci, si cupiam, cuius imaginem non modo in tabulis nostri familiares, sed etiam in poculis et in anulis nec tamen ... anulis habent Non. p. 70 anulis anellis Non. anelis R ambus anulis V habent. habebant Non. 5.4 Hic ego: Pomponius quidem, inquam, noster iocari videtur, et fortasse suo iure. ita enim se Athenis collocavit, ut sit paene unus ex Atticis, ut id etiam cognomen videatur habiturus. Ego autem tibi, Piso, assentior usu hoc venire, ut acrius aliquanto et attentius de claris viris locorum admonitu admonitum Non. cogitemus. ut acrius...cogitemus Non. p. 190, 191 scis enim me quodam tempore Metapontum venisse tecum neque ad hospitem ante devertisse, devertisse Lambini vetus cod. in marg. ed. rep. ; divertisse quam Pythagorae ipsum illum locum, ubi vitam ediderat, sedemque viderim. hoc autem tempore, etsi multa in omni parte Athenarum sunt in ipsis locis indicia summorum virorum, tamen ego illa moveor exhedra. modo enim fuit Carneadis, Carneadis Mdv. carneades quem videre videor—est enim nota imago—, a sedeque ipsa tanta tanti RN ingenii magnitudine orbata desiderari illam vocem puto. 5.5 Tum Piso: Quoniam igitur aliquid omnes, quid Lucius noster? inquit. an eum locum libenter libenter diligenter R invisit, ubi Demosthenes et Aeschines inter se decertare soliti sunt? suo enim quisque enim unus quisque BE studio maxime ducitur. Et ille, cum erubuisset: Noli, inquit, ex me quaerere, qui in Phalericum etiam descenderim, quo in loco ad fluctum aiunt declamare solitum Demosthenem, ut fremitum assuesceret voce vincere. modo etiam paulum ad dexteram dextram RN de via declinavi, ut ad Pericli ad Pericli Gz. apicii R ad pericii BE ad peridis ( corr. in periclis) N ad periculis V sepulcrum sepulchrum BEV accederem. quamquam id quidem infinitum est in hac urbe; quacumque enim ingredimur, in aliqua historia vestigium ponimus.' ' None
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5.1 \xa0My dear Brutus, â\x80\x94 Once I\xa0had been attending a lecture of Antiochus, as I\xa0was in the habit of doing, with Marcus Piso, in the building called the School of Ptolemy; and with us were my brother Quintus, Titus Pomponius, and Lucius Cicero, whom I\xa0loved as a brother but who was really my first cousin. We arranged to take our afternoon stroll in the Academy, chiefly because the place would be quiet and deserted at that hour of the day. Accordingly at the time appointed we met at our rendezvous, Piso's lodgings, and starting out beguiled with conversation on various subjects the three-quarters of a\xa0mile from the Dipylon Gate. When we reached the walks of the Academy, which are so deservedly famous, we had them entirely to ourselves, as we had hoped. <" '5.2 \xa0Thereupon Piso remarked: "Whether it is a natural instinct or a mere illusion, I\xa0can\'t say; but one\'s emotions are more strongly aroused by seeing the places that tradition records to have been the favourite resort of men of note in former days, than by hearing about their deeds or reading their writings. My own feelings at the present moment are a case in point. I\xa0am reminded of Plato, the first philosopher, so we are told, that made a practice of holding discussions in this place; and indeed the garden close at hand yonder not only recalls his memory but seems to bring the actual man before my eyes. This was the haunt of Speusippus, of Xenocrates, and of Xenocrates\' pupil Polemo, who used to sit on the very seat we see over there. For my own part even the sight of our senate-house at home (I\xa0mean the Curia Hostilia, not the present new building, which looks to my eyes smaller since its enlargement) used to call up to me thoughts of Scipio, Cato, Laelius, and chief of all, my grandfather; such powers of suggestion do places possess. No wonder the scientific training of the memory is based upon locality." < 5.3 \xa0"Perfectly true, Piso," rejoined Quintus. "I\xa0myself on the way here just now noticed yonder village of Colonus, and it brought to my imagination Sophocles who resided there, and who is as you know my great admiration and delight. Indeed my memory took me further back; for I\xa0had a vision of Oedipus, advancing towards this very spot and asking in those most tender verses, \'What place is this?\' â\x80\x94 a\xa0mere fancy no doubt, yet still it affected me strongly." "For my part," said Pomponius, "you are fond of attacking me as a devotee of Epicurus, and I\xa0do spend much of my time with Phaedrus, who as you know is my dearest friend, in Epicurus\'s Gardens which we passed just now; but I\xa0obey the old saw: I\xa0\'think of those that are alive.\' Still I\xa0could not forget Epicurus, even if I\xa0wanted; the members of our body not only have pictures of him, but even have his likeness on their drinking-cups and rings." < 5.4 \xa0"As for our friend Pomponius," I\xa0interposed, "I\xa0believe he is joking; and no doubt he is a licensed wit, for he has so taken root in Athens that he is almost an Athenian; in fact I\xa0expect he will get the surname of Atticus! But I, Piso, agree with you; it is a common experience that places do strongly stimulate the imagination and vivify our ideas of famous men. You remember how I\xa0once came with you to Metapontum, and would not go to the house where we were to stay until I\xa0had seen the very place where Pythagoras breathed his last and the seat he sat in. All over Athens, I\xa0know, there are many reminders of eminent men in the actual place where they lived; but at the present moment it is that alcove over there which appeals to me, for not long ago it belonged to Carneades. I\xa0fancy I\xa0see him now (for his portrait is familiar), and I\xa0can imagine that the very place where he used to sit misses the sound of his voice, and mourns the loss of that mighty intellect." < 5.5 \xa0"Well, then," said Piso, "as we all have some association that appeals to us, what is it that interests our young friend Lucius? Does he enjoy visiting the spot where Demosthenes and Aeschines used to fight their battles? For we are all specially influenced by our own favourite study." "Pray don\'t ask me," answer Lucius with a blush; "I\xa0have actually made a pilgrimage down to the Bay of Phalerum, where they say Demosthenes used to practise declaiming on the beach, to learn to pitch his voice so as to overcome an uproar. Also only just now I\xa0turned off the road a little way on the right, to visit the tomb of Pericles. Though in fact there is no end to it in this city; wherever we go we tread historic ground." <'" None
47. Hebrew Bible, Daniel, 6.11, 12.7 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Holy City, people • Rome, city • Shechem, city and people • city/-ies (polis), City of the Sun • coastal cities and people

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 586; Gera (2014), Judith, 165, 303; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 312; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 3; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 152

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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׃
12.7
וָאֶשְׁמַע אֶת־הָאִישׁ לְבוּשׁ הַבַּדִּים אֲשֶׁר מִמַּעַל לְמֵימֵי הַיְאֹר וַיָּרֶם יְמִינוֹ וּשְׂמֹאלוֹ אֶל־הַשָּׁמַיִם וַיִּשָּׁבַע בְּחֵי הָעוֹלָם כִּי לְמוֹעֵד מוֹעֲדִים וָחֵצִי וּכְכַלּוֹת נַפֵּץ יַד־עַם־קֹדֶשׁ תִּכְלֶינָה כָל־אֵלֶּה׃' ' None
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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.
12.7
And I heard the man clothed in linen, who was above the waters of the river, when he lifted up his right hand and his left hand unto heaven, and swore by Him that liveth for ever that it shall be for a time, times, and a half; and when they have made an end of breaking in pieces the power of the holy people, all these things shall be finished.' ' None
48. Polybius, Histories, 2.56-2.58, 6.46 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Augustine, St, City of God • Cities • Cities, Free • aftermath of cities • human ‘saviours’, founders of cities as • sacking of cities,

 Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 113; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 258; Hau (2017), Moral History from Herodotus to Diodorus Siculus, 113, 154; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 183; Van Nuffelen (2012), Orosius and the Rhetoric of History, 11, 80

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2.56 1. \xa0Since, among those authors who were contemporaries of Aratus, Phylarchus, who on many points is at variance and in contradiction with him, is by some received as trustworthy,,2. \xa0it will be useful or rather necessary for me, as I\xa0have chosen to rely on Aratus' narrative for the history of the Cleomenic war, not to leave the question of their relative credibility undiscussed, so that truth and falsehood in their writings may no longer be of equal authority.,3. \xa0In general Phylarchus through his whole work makes many random and careless statements;,4. \xa0but while perhaps it is not necessary for me at present to criticize in detail the rest of these, I\xa0must minutely examine such as relate to events occurring in the period with which I\xa0am now dealing, that of the Cleomenic war.,5. \xa0This partial examination will however be quite sufficient to convey an idea of the general purpose and character of his work.,6. \xa0Wishing, for instance, to insist on the cruelty of Antigonus and the Macedonians and also on that of Aratus and the Achaeans, he tells us that the Mantineans, when they surrendered, were exposed to terrible sufferings and that such were the misfortunes that overtook this, the most ancient and greatest city in Arcadia, as to impress deeply and move to tears all the Greeks.,7. \xa0In his eagerness to arouse the pity and attention of his readers he treats us to a picture of clinging women with their hair dishevelled and their breasts bare, or again of crowds of both sexes together with their children and aged parents weeping and lamenting as they are led away to slavery.,8. \xa0This sort of thing he keeps up throughout his history, always trying to bring horrors vividly before our eyes.,9. \xa0Leaving aside the ignoble and womanish character of such a treatment of his subject, let us consider how far it is proper or serviceable to history.,10. \xa0A\xa0historical author should not try to thrill his readers by such exaggerated pictures, nor should he, like a tragic poet, try to imagine the probable utterances of his characters or reckon up all the consequences probably incidental to the occurrences with which he deals, but simply record what really happened and what really was said, however commonplace.,11. \xa0For the object of tragedy is not the same as that of history but quite the opposite. The tragic poet should thrill and charm his audience for the moment by the verisimilitude of the words he puts into his characters' mouths, but it is the task of the historian to instruct and convince for all time serious students by the truth of the facts and the speeches he narrates,,12. \xa0since in the one case it is the probable that takes precedence, even if it be untrue, in the other it is the truth, the purpose being to confer benefit on learners.,13. \xa0Apart from this, Phylarchus simply narrates most of such catastrophes and does not even suggest their causes or the nature of these causes, without which it is impossible in any case to feel either legitimate pity or proper anger.,14. \xa0Who, for instance, does not think it an outrage for a free man to be beaten? but if this happen to one who was the first to resort to violence, we consider that he got only his desert, while where it is done for the purpose of correction or discipline, those who strike free men are not only excused but deemed worthy of thanks and praise.,15. \xa0Again, to kill a citizen is considered the greatest of crimes and that deserving the highest penalty, but obviously he who kills a thief or adulterer is left untouched, and the slayer of a traitor or tyrant everywhere meets with honour and distinction.,16. \xa0So in every such case the final criterion of good and evil lies not in what is done, but in the different reasons and different purposes of the doer. " '2.57 1. \xa0Now the Mantineans had, in the first instance, deserted the Achaean League, and of their own free will put themselves and their city into the hands first of the Aetolians and then of Cleomenes.,2. \xa0They had deliberately ranged themselves on his side and been admitted to Spartan citizenship, when, four years before the invasion of Antigonus, their city was betrayed to Aratus and forcibly occupied by the Achaeans.,3. \xa0On this occasion, so far from their being cruelly treated owing to their recent delinquency, the circumstances became celebrated because of the sudden revulsion of sentiments on both sides.,4. \xa0For immediately Aratus had the city in his hands, he at once issued orders to his troops to keep their hands off the property of others,,5. \xa0and next, calling an assembly of the Mantineans, bade them be of good courage and retain possession of all they had; for if they joined the Achaean League he would assure their perfect security.,6. \xa0The prospect of safety thus suddenly revealed to them took the Mantineans completely by surprise, and there was an instantaneous and universal reversal of feeling.,7. \xa0The very men at whose hands they had seen, in the fight that had just closed, many of their kinsmen slain and many grievously wounded, were now taken into their houses, and received into their families with whom they lived on the kindest possible terms.,8. \xa0This was quite natural, for I\xa0never heard of any men meeting with kinder enemies or being less injured by what is considered the greatest of calamities than the Mantineans, all owing to their humane treatment by Aratus and the Achaeans. 2.58 1. \xa0Subsequently, as they foresaw discord among themselves and plots by the Aetolians and Lacedaemonians, they sent an embassy to the Achaeans asking for a garrison.,2. \xa0The Achaeans consented and chose by lot three hundred of their own citizens, who set forth, abandoning their own houses and possessions, and remained in Mantinea to watch over the liberty and safety of its townsmen.,3. \xa0At the same time they sent two hundred hired soldiers, who aided this Achaean force in safeguarding the established government.,4. \xa0Very soon however the Mantineans fell out with the Achaeans, and, inviting the Lacedaemonians, put the city into their hands and massacred the garrison the Achaeans had sent them. It is not easy to name any greater or more atrocious act of treachery than this.,5. \xa0For in resolving to foreswear their friendship and gratitude, they should at least have spared the lives of these men and allowed them all to depart under terms.,6. \xa0Such treatment is, by the common law of nations, accorded even to enemies;,7. \xa0but the Mantineans, simply in order to give Cleomenes and the Lacedaemonians a satisfactory guarantee of their good faith in this undertaking violated the law recognized by all mankind and deliberately committed the most heinous of crimes.,8. \xa0Vengeful murderers of the very men who previously on capturing their city had left them unharmed, and who now were guarding their liberties and lives â\x80\x94 against such men, one asks oneself, can any indignation be too strong?,9. \xa0What should we consider to be an adequate punishment for them? Someone might perhaps say that now when they were crushed by armed force they should have been sold into slavery with their wives and children.,10. \xa0But to this fate the usage of war exposes those who have been guilty of no such impious crime.,11. \xa0These men therefore were worthy of some far heavier and more extreme penalty; so that had they suffered what Phylarchus alleges, it was not to be expected that they should have met with pity from the Greeks, but rather that approval and assent should have been accorded to those who executed judgement on them for their wickedness.,12. \xa0Yet, while nothing more serious befel the Mantineans, in this their hour of calamity, than the pillage of their property and the enslavement of the male citizens, Phylarchus, all for the sake of making his narrative sensational, composed a tissue not only of falsehoods, but of improbable falsehoods,,13. \xa0and, owing to his gross ignorance, was not even able to compare an analogous case and explain how the same people at the same time, on taking Tegea by force, did not commit any such excesses.,14. \xa0For if the cause lay in the barbarity of the perpetrators, the Tegeans should have met with the same treatment as those who were conquered at the same time.,15. \xa0If only the Mantineans were thus exceptionally treated, we must evidently infer that there was some exceptional cause for anger against them. ' " None
49. Septuagint, 3 Maccabees, 4.11 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • City of Alexandria, hippodrome • City of Alexandria, theater • city/-ies (polis)

 Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 253; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 141

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4.11 When these men had been brought to the place called Schedia, and the voyage was concluded as the king had decreed, he commanded that they should be enclosed in the hippodrome which had been built with a monstrous perimeter wall in front of the city, and which was well suited to make them an obvious spectacle to all coming back into the city and to those from the city going out into the country, so that they could neither communicate with the king's forces nor in any way claim to be inside the circuit of the city."" None
50. Septuagint, 1 Maccabees, 1.21-1.23, 1.41-1.64, 2.6-2.13, 2.25, 3.58-3.59 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • City • Gate, city • Laws, Jewish, Compared to Laws of Cities • Motifs (Thematic), Prominence of the City • Shechem, city and people • adjudication, city-gate • city-gate, forerunner of synagogue, Susannah (book) • city/-ies (polis) • elders, at city-gate

 Found in books: Gera (2014), Judith, 310, 316; Levine (2005), The Ancient Synagogue, The First Thousand Years, 41; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 76, 129, 329, 345; Schwartz (2008), 2 Maccabees, 46, 50, 275, 375; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 257

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1.21 He arrogantly entered the sanctuary and took the golden altar, the lampstand for the light, and all its utensils. 1.22 He took also the table for the bread of the Presence, the cups for drink offerings, the bowls, the golden censers, the curtain, the crowns, and the gold decoration on the front of the temple; he stripped it all off. 1.23 He took the silver and the gold, and the costly vessels; he took also the hidden treasures which he found.
1.41
Then the king wrote to his whole kingdom that all should be one people, 1.42 and that each should give up his customs. 1.43 All the Gentiles accepted the command of the king. Many even from Israel gladly adopted his religion; they sacrificed to idols and profaned the sabbath. 1.44 And the king sent letters by messengers to Jerusalem and the cities of Judah; he directed them to follow customs strange to the land, 1.45 to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and feasts, 1.46 to defile the sanctuary and the priests, 1.47 to build altars and sacred precincts and shrines for idols, to sacrifice swine and unclean animals, 1.48 and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane, 1.49 so that they should forget the law and change all the ordices. 1.50 "And whoever does not obey the command of the king shall die." 1.51 In such words he wrote to his whole kingdom. And he appointed inspectors over all the people and commanded the cities of Judah to offer sacrifice, city by city. 1.52 Many of the people, every one who forsook the law, joined them, and they did evil in the land; 1.53 they drove Israel into hiding in every place of refuge they had. 1.54 Now on the fifteenth day of Chislev, in the one hundred and forty-fifth year, they erected a desolating sacrilege upon the altar of burnt offering. They also built altars in the surrounding cities of Judah, 1.55 and burned incense at the doors of the houses and in the streets. 1.56 The books of the law which they found they tore to pieces and burned with fire. 1.57 Where the book of the covet was found in the possession of any one, or if any one adhered to the law, the decree of the king condemned him to death. 1.58 They kept using violence against Israel, against those found month after month in the cities. 1.59 And on the twenty-fifth day of the month they offered sacrifice on the altar which was upon the altar of burnt offering. 1.60 According to the decree, they put to death the women who had their children circumcised, 1.61 and their families and those who circumcised them; and they hung the infants from their mothers necks. 1.62 But many in Israel stood firm and were resolved in their hearts not to eat unclean food. 1.63 They chose to die rather than to be defiled by food or to profane the holy covet; and they did die. 1.64 And very great wrath came upon Israel.
2.6
He saw the blasphemies being committed in Judah and Jerusalem, 2.7 and said, "Alas! Why was I born to see this,the ruin of my people, the ruin of the holy city,and to dwell there when it was given over to the enemy,the sanctuary given over to aliens? 2.8 Her temple has become like a man without honor; 2.9 her glorious vessels have been carried into captivity. Her babes have been killed in her streets,her youths by the sword of the foe. 2.10 What nation has not inherited her palaces and has not seized her spoils? 2.11 All her adornment has been taken away;no longer free, she has become a slave. 2.12 And behold, our holy place, our beauty,and our glory have been laid waste;the Gentiles have profaned it. 2.13 Why should we live any longer?"
2.25
At the same time he killed the kings officer who was forcing them to sacrifice, and he tore down the altar.
3.58
And Judas said, "Gird yourselves and be valiant. Be ready early in the morning to fight with these Gentiles who have assembled against us to destroy us and our sanctuary. 3.59 It is better for us to die in battle than to see the misfortunes of our nation and of the sanctuary.'' None
51. Septuagint, 2 Maccabees, 2.5, 3.1, 4.7-4.17, 4.36, 5.6, 5.8-5.9, 5.11, 5.15-5.16, 5.19-5.20, 12.31, 14.4-14.5, 14.8, 15.15-15.17, 15.30, 15.33 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • City • City States • City of Alexandria, Great Harbor • City of Alexandria, gymnasium/gymnasia • City of Alexandria, theater • David, City of • Gate, city • Laws, Jewish, Compared to Laws of Cities • Motifs (Thematic), Prominence of the City • Shechem, city and people • Temple (Second), Status as City • adjudication, city-gate • city • city, civic life context/religion • city-gate, forerunner of synagogue, Susannah (book) • city/-ies (polis) • city/-ies (polis), City of Righteousness (polis asedek) • coastal cities and people • coastal cities and people, submissive • elders, at city-gate

 Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 68; Gera (2014), Judith, 124, 161, 217, 305, 350, 432; Levine (2005), The Ancient Synagogue, The First Thousand Years, 41; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 16, 76, 116, 127, 129, 326, 329, 349; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 55; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 40; Schwartz (2008), 2 Maccabees, 6, 7, 46, 50, 51, 65, 174, 213, 216, 233, 290, 375; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 257

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2.5 And Jeremiah came and found a cave, and he brought there the tent and the ark and the altar of incense, and he sealed up the entrance.'" "
3.1
While the holy city was inhabited in unbroken peace and the laws were very well observed because of the piety of the high priest Onias and his hatred of wickedness,'" "
4.7
When Seleucus died and Antiochus who was called Epiphanes succeeded to the kingdom, Jason the brother of Onias obtained the high priesthood by corruption,'" "4.8 promising the king at an interview three hundred and sixty talents of silver and, from another source of revenue, eighty talents.'" "4.9 In addition to this he promised to pay one hundred and fifty more if permission were given to establish by his authority a gymnasium and a body of youth for it, and to enrol the men of Jerusalem as citizens of Antioch.'" "4.10 When the king assented and Jason came to office, he at once shifted his countrymen over to the Greek way of life.'" "4.11 He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law.'" "4.12 For with alacrity he founded a gymnasium right under the citadel, and he induced the noblest of the young men to wear the Greek hat.'" "4.13 There was such an extreme of Hellenization and increase in the adoption of foreign ways because of the surpassing wickedness of Jason, who was ungodly and no high priest,'" "4.14 that the priests were no longer intent upon their service at the altar. Despising the sanctuary and neglecting the sacrifices, they hastened to take part in the unlawful proceedings in the wrestling arena after the call to the discus,'" '4.15 disdaining the honors prized by their fathers and putting the highest value upon Greek forms of prestige."' "4.16 For this reason heavy disaster overtook them, and those whose ways of living they admired and wished to imitate completely became their enemies and punished them.'" '4.17 For it is no light thing to show irreverence to the divine laws -- a fact which later events will make clear."' "
4.36
When the king returned from the region of Cilicia, the Jews in the city appealed to him with regard to the unreasonable murder of Onias, and the Greeks shared their hatred of the crime.'" "
5.6
But Jason kept relentlessly slaughtering his fellow citizens, not realizing that success at the cost of one's kindred is the greatest misfortune, but imagining that he was setting up trophies of victory over enemies and not over fellow countrymen.'" "
5.8
Finally he met a miserable end. Accused before Aretas the ruler of the Arabs, fleeing from city to city, pursued by all men, hated as a rebel against the laws, and abhorred as the executioner of his country and his fellow citizens, he was cast ashore in Egypt;'" "5.9 and he who had driven many from their own country into exile died in exile, having embarked to go to the Lacedaemonians in hope of finding protection because of their kinship.'" "
5.11
When news of what had happened reached the king, he took it to mean that Judea was in revolt. So, raging inwardly, he left Egypt and took the city by storm.'" "
5.15
Not content with this, Antiochus dared to enter the most holy temple in all the world, guided by Menelaus, who had become a traitor both to the laws and to his country.'" "5.16 He took the holy vessels with his polluted hands, and swept away with profane hands the votive offerings which other kings had made to enhance the glory and honor of the place.'" "
5.19
But the Lord did not choose the nation for the sake of the holy place, but the place for the sake of the nation.'" '5.20 Therefore the place itself shared in the misfortunes that befell the nation and afterward participated in its benefits; and what was forsaken in the wrath of the Almighty was restored again in all its glory when the great Lord became reconciled."' "
12.31
they thanked them and exhorted them to be well disposed to their race in the future also. Then they went up to Jerusalem, as the feast of weeks was close at hand.'" "
14.4
and went to King Demetrius in about the one hundred and fifty-first year, presenting to him a crown of gold and a palm, and besides these some of the customary olive branches from the temple. During that day he kept quiet.'" '14.5 But he found an opportunity that furthered his mad purpose when he was invited by Demetrius to a meeting of the council and was asked about the disposition and intentions of the Jews. He answered:"' "
14.8
first because I am genuinely concerned for the interests of the king, and second because I have regard also for my fellow citizens. For through the folly of those whom I have mentioned our whole nation is now in no small misfortune.'" "
1
5.15
Jeremiah stretched out his right hand and gave to Judas a golden sword, and as he gave it he addressed him thus:'" "15.16 Take this holy sword, a gift from God, with which you will strike down your adversaries.'" "15.17 Encouraged by the words of Judas, so noble and so effective in arousing valor and awaking manliness in the souls of the young, they determined not to carry on a campaign but to attack bravely, and to decide the matter, by fighting hand to hand with all courage, because the city and the sanctuary and the temple were in danger.'" "
15.30
And the man who was ever in body and soul the defender of his fellow citizens, the man who maintained his youthful good will toward his countrymen, ordered them to cut off Nicanor's head and arm and carry them to Jerusalem.'" 15.33 and he cut out the tongue of the ungodly Nicanor and said that he would give it piecemeal to the birds and hang up these rewards of his folly opposite the sanctuary."' " None
52. Septuagint, Judith, 11.17 (2nd cent. BCE - 0th cent. CE)
 Tagged with subjects: • Philo of Alexandria, and cities • coastal cities and people, submissive

 Found in books: Gera (2014), Judith, 199, 349; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 31

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11.17 For your servant is religious, and serves the God of heaven day and night; therefore, my lord, I will remain with you, and every night your servant will go out into the valley, and I will pray to God and he will tell me when they have committed their sins. '' None
53. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Augustine of Hippo, De civitate Dei (City of God) • urbs/ad urbem/in urbe, (not) effata • urbs/ad urbem/in urbe, maritima

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 437; Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 158

54. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Augustine, St, City of God • Rome (city) • city, civic life context/religion • civitas • civitas/civitates • sounds of the city

 Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 9; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 102; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 265; Jenkyns (2013), God, Space, and City in the Roman Imagination, 37; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 55; Van Nuffelen (2012), Orosius and the Rhetoric of History, 89

55. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Augustine, St, City of God • Augustine, The City of God • cities, provincial, Greek • civitas (city-state) • movement in the city • movement in the city, walking and running • walking in the city

 Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 278; Jenkyns (2013), God, Space, and City in the Roman Imagination, 149; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 196; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 114; Van Nuffelen (2012), Orosius and the Rhetoric of History, 24

56. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • brothels, location within cities • smells of the city

 Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 40; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 91

57. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Rome (city) • brothels, location within cities

 Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 140; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 91

58. Diodorus Siculus, Historical Library, 17.13, 19.6-19.8, 20.71, 40.3.2-40.3.3 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Augustine, St, City of God • City of Alexandria, royal quarters • Josephus, on the city of Alexandria • city/-ies (polis) • metropolis (Mother-City) • sacking of cities,

 Found in books: Hau (2017), Moral History from Herodotus to Diodorus Siculus, 113, 114; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 274, 407; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 21; Van Nuffelen (2012), Orosius and the Rhetoric of History, 11

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17.13 1. \xa0So while the city was being taken, many and varied were the scenes of destruction within the walls. Enraged by the arrogance of the Theban proclamation, the Macedonians pressed upon them more furiously than is usual in war, and shrieking curses flung themselves on the wretched people, slaying all whom they met without sparing any.,2. \xa0The Thebans, for their part, clinging desperately to their forlorn hope of victory, counted their lives as nothing and when they met a foeman, grappled with him and drew his blows upon themselves. In the capture of the city, no Theban was seen begging the Macedonians to spare his life, nor did they in ignoble fashion fall and cling to the knees of their conquerors.,3. \xa0But neither did the agony of courage elicit pity from the foe nor did the day's length suffice for the cruelty of their vengeance. All the city was pillaged. Everywhere boys and girls were dragged into captivity as they wailed piteously the names of their mothers. In sum, households were seized with all their members, and the city's enslavement was complete.,4. \xa0of the men who remained, some, wounded and dying, grappled with the foe and were slain themselves as they destroyed their enemy; others, supported only by a shattered spear, went to meet their assailants and, in their supreme struggle, held freedom dearer than life.,5. \xa0As the slaughter mounted and every corner of the city was piled high with corpses, no one could have failed to pity the plight of the unfortunates. For even Greeks â\x80\x94 Thespians, Plataeans and Orchomenians and some others hostile to the Thebans who had joined the king in the campaign â\x80\x94 invaded the city along with him and now demonstrated their own hatred amid the calamities of the unfortunate victims.,6. \xa0So it was that many terrible things befell the city. Greeks were mercilessly slain by Greeks, relatives were butchered by their own relatives, and even a common dialect induced no pity. In the end, when night finally intervened, the houses had been plundered and children and women and aged persons who had fled into the temples were torn from sanctuary and subjected to outrage without limit." 19.6 1. \xa0Agathocles, who was greedy for power, had many advantages for the accomplishment of his design. Not only as general was he in command of the army, but moreover, when news came that some rebels were assembling an army in the interior near Erbita, without rousing suspicion he obtained authority to enrol as soldiers what men he chose.,2. \xa0Thus by feigning a campaign against Erbita he enrolled in the army the men of Morgantina and the other cities of the interior who had previously served with him against the Carthaginians.,3. \xa0All these were very firmly attached to Agathocles, having received many benefits from him during the campaigns, but they were unceasingly hostile to the Six Hundred, who had been magistrates of the oligarchy in Syracuse, and hated the populace in general because they were forced to carry out its orders. These soldiers numbered about three thousand, being both by inclination and by deliberate choice most suitable tools for the overthrow of the democracy. To them he added those of the citizens who because of poverty and envy were hostile to the pretensions of the powerful.,4. \xa0As soon as he had everything ready, he ordered the soldiers to report at daybreak at the Timoleontium; and he himself summoned Peisarchus and Diocles, who were regarded as the leaders of the society of the Six Hundred, as if he wished to consult them on some matter of common interest. When they had come bringing with them some forty of their friends, Agathocles, pretending that he himself was being plotted against, arrested all of them, accused them before the soldiers, saying that he was being seized by the Six Hundred because of his sympathy for the common people, and bewailed his fate.,5. \xa0When, however, the mob was aroused and with a shout urged him not to delay but to inflict the just penalty on the wrongdoers out of hand, he gave orders to the trumpeters to give the signal for battle and to the soldiers to kill the guilty persons and to plunder the property of the Six Hundred and their supporters.,6. \xa0All rushed out to take part in the plunder, and the city was filled with confusion and great calamity; for the members of the aristocratic class, not knowing the destruction that had been ordained for them, were dashing out of their homes into the streets in their eagerness to learn the cause of the tumult, and the soldiers, made savage both by greed and by anger, kept killing these men who, in their ignorance of the situation, were presenting their bodies bare of any arms that would protect them. 19.7 1. \xa0The narrow passages were severally occupied by soldiers, and the victims were murdered, some in the streets, some in their houses. Many, too, against whom there had been no charge whatever, were slain when they sought to learn the cause of the massacre. For the armed mob having seized power did not distinguish between friend and foe, but the man from whom it had concluded most profit was to be gained, him it regarded as an enemy.,2. \xa0Therefore one could see the whole city filled with outrage, slaughter, and all manner of lawlessness. For some men because of long-existing hatred abstained from no form of insult against the objects of their enmity now that they had the opportunity to accomplish whatever seemed to gratify their rage; others, thinking by the slaughter of the wealthy to redress their own poverty, left no means untried for their destruction.,3. \xa0Some broke down the doors of houses, others mounted to the housetops on ladders, still others struggled against men who were defending themselves from the roofs; not even to those who fled into the temples did their prayers to the gods bring safety, but reverence due the gods was overthrown by men.,4. \xa0In time of peace and in their own city Greeks dared commit these crimes against Greeks, relatives against kinsfolk, respecting neither common humanity nor solemn compacts nor gods, crimes such that there is no one â\x80\x94 I\xa0do not say no friend but not even any deadly enemy if he but have a spark of compassion in his soul â\x80\x94 who would not pity the fate of the victims. 19.8 1. \xa0All the gates of the city were closed, and more than four thousand persons were slain on that day whose only crime was to be of gentler birth than the others. of those who fled, some who rushed for the gates were arrested, while others who cast themselves from the walls escaped to the neighbouring cities; some, however, who in panic cast themselves down before they looked, crashed headlong to their doom.,2. \xa0The number of those who were driven from their native city was more than six thousand, most of whom fled to the people of Acragas where they were accorded proper care.,3. \xa0The party of Agathocles spent the day in the murder of their fellow citizens, nor did they abstain from outrage and crime against women, but they thought that those who had escaped death would be sufficiently punished by the violation of their kindred. For it was reasonable to suppose that the husbands and fathers would suffer something worse than death when they thought of the violence done their wives and the shame inflicted upon their unmarried daughters.,4. \xa0We must keep our accounts of these events free from the artificially tragic tone that is habitual with historians, chiefly because of our pity for the victims, but also because no one of our readers has a desire to hear all the details when his own understanding can readily supply them.,5. \xa0For men who by day in the streets and throughout the market place were bold to butcher those who had done no harm need no writer to set forth what they did at night when by themselves in the homes, and how they conducted themselves toward orphaned maidens and toward women who were bereft of any to defend them and had fallen into the absolute power of their direst enemies.,6. \xa0As for Agathocles, when two days had passed, since he was now sated with the slaughter of his fellow citizens, after gathering together the prisoners, he let Deinocrates go because of their former friendship, but of the others he killed those who were most bitterly hostile and exiled the rest.
20.71
1. \xa0When with all speed Agathocles had crossed from Libya into Sicily, he summoned a part of his army and went to the city of Segesta, which was an ally. Because he was in need of money, he forced the well-toâ\x80\x91do to deliver to him the greater part of their property, the city at that time having a population of about ten thousand.,2. \xa0Since many were angry at this and were holding meetings, he charged the people of Segesta with conspiring against him and visited the city with terrible disasters. For instance, the poorest of the people he brought to a place outside the city beside the river Scamander and slaughtered them; but those who were believed to have more property he examined under torture and compelled each to tell him how much wealth he had; and some of them he broke on the wheel, others he placed bound in the catapults and shot forth, and by applying knucklebones with violence to some, he caused them severe pain.,3. \xa0He also invented another torture similar to the bull of Phalaris: that is, he prepared a brazen bed that had the form of a human body and was surrounded on every side by bars; on this he fixed those who were being tortured and roasted them alive, the contrivance being superior to the bull in this respect, that those who perishing in anguish were visible.,4. \xa0As for the wealthy women, he tortured some of them by crushing their ankles with iron pincers, he cut off the breasts of others, and by placing bricks on the lower part of the backs of those who were pregt, he forced the expulsion of the foetus by the pressure. While the tyrant in this way was seeking all the wealth, great panic prevailed throughout the city, some burning themselves up along with their houses, and others gaining release from life by hanging.,5. \xa0Thus Segesta, encountering a single day of disaster, suffered the loss of all her men from youth upward. Agathocles then took the maidens and children across to Italy and sold them to the Bruttians, leaving not even the name of the city; but he changed the name to Dicaeopolis and gave it as dwelling to the deserters.' " None
59. Ovid, Fasti, 6.639-6.648 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • City • domus and urbs

 Found in books: Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 160; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 288

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6.639 disce tamen, veniens aetas, ubi Livia nunc est 6.640 porticus, immensae tecta fuisse domus; 6.641 urbis opus domus una fuit, spatiumque tenebat, 6.642 quo brevius muris oppida multa tenent, 6.643 haec aequata solo est, nullo sub crimine regni, 6.644 sed quia luxuria visa nocere sua, 6.645 sustinuit tantas operum subvertere moles 6.646 totque suas heres perdere Caesar opes, 6.647 sic agitur censura et sic exempla parantur, 6.648 cum iudex, alios quod monet, ipse facit.'' None
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6.639 And Livia, this day dedicated a magnificent shrine to you, 6.640 Concordia, that she offered to her dear husband. 6.641 Learn this, you age to come: where Livia’s Colonnade 6.642 Now stands, there was once a vast palace. 6.643 A site that was like a city: it occupied a space 6.644 Larger than that of many a walled town. 6.645 It was levelled to the soil, not because of its owner’s treason, 6.646 But because its excess was considered harmful. 6.647 Caesar counteced the demolition of such a mass, 6.648 Destroying its great wealth to which he was heir.'' None
60. Philo of Alexandria, On The Confusion of Tongues, 48 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Philo of Alexandria, and cities • sacrifice, cities saved by

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 317; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 33

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48 for every one of them, proposing to himself riches or glory as his object, aims all the actions of his life as so many arrows at it, and neglects equality, and pursues inequality, and repudiates associations, and labours to acquire to himself all the possessions together properly belonging to every one; he is a misanthrope and a hater of all his fellows, making a hypocritical pretence of benevolence, being a companion of a bastard kind of flattery, an enemy of genuine friendship, a foe to truth, a champion of falsehood, slow to do good, swift to do injury, very ready to calumniate, very slow to defend, clever at deceiving, most perjured, most faithless, a slave of anger, yielding to pleasure, a guardian of all that is evil, a destroyer of all that is good. XIII. '' None
61. Philo of Alexandria, On The Preliminary Studies, 105 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Philo of Alexandria, and cities • Sennaar, the Sodomite cities and

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 366; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 31

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105 Therefore men in general have paid honours to these nine portions, and to the world which is compounded of them. But the perfect man honours only that being who is above the nine, and who is their creator, being the tenth portion, namely God. For having examined into the whole of his works, he has felt a love for the creator of them, and he has become anxious to be his suppliant and servant. On this account the priest offers up a tenth every day to the tenth, the only and everlasting God. '' None
62. Philo of Alexandria, On The Sacrifices of Cain And Abel, 127 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Philo of Alexandria, and cities • Sodom, Sodomite cities, destruction of

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 296; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 31

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127 In this way he also says, "The cities of the Levites are ransomed for ever, because the minister of God enjoys eternal freedom, according to the continuous revolutions of the ever-moving soul," and he admits incessant healing applications; for when he calls them ransomed, not once, but for ever, as he says, he means to convey such a meaning as this, that they are always in a state of revolution, and always in a state of freedom, the state of revolution being implanted in them because of their natural mortality, but their freedom coming to them because of their ministration to God. XXXVIII. '' None
63. Philo of Alexandria, On The Life of Moses, 2.98 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • city/-ies (polis) • five, the number, and the cities of refuge

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 271; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 209

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2.98 Now some persons say, that these cherubim are the symbols of the two hemispheres, placed opposite to and fronting one another, the one beneath the earth and the other above the earth, for the whole heaven is endowed with wings. '' None
64. Philo of Alexandria, Against Flaccus, 36-38, 42, 141 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • City of Alexandria, Canopic road • City of Alexandria, bouleuterion • City of Alexandria, gymnasium/gymnasia • City of Alexandria, hippodrome • City of Alexandria, necropoleis and cemeteries • City of Alexandria, theater • cities • city/-ies (polis) • metropolis (Mother-City) • sacrifice, cities saved by

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 317; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 274; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 19, 39, 251, 253; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 66, 67

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36 There was a certain madman named Carabbas, afflicted not with a wild, savage, and dangerous madness (for that comes on in fits without being expected either by the patient or by bystanders), but with an intermittent and more gentle kind; this man spent all this days and nights naked in the roads, minding neither cold nor heat, the sport of idle children and wanton youths; 37 and they, driving the poor wretch as far as the public gymnasium, and setting him up there on high that he might be seen by everybody, flattened out a leaf of papyrus and put it on his head instead of a diadem, and clothed the rest of his body with a common door mat instead of a cloak and instead of a sceptre they put in his hand a small stick of the native papyrus which they found lying by the way side and gave to him; 38 and when, like actors in theatrical spectacles, he had received all the insignia of royal authority, and had been dressed and adorned like a king, the young men bearing sticks on their shoulders stood on each side of him instead of spear-bearers, in imitation of the bodyguards of the king, and then others came up, some as if to salute him, and others making as though they wished to plead their causes before him, and others pretending to wish to consult with him about the affairs of the state.
42
proposing a most novel and unprecedented violation of the law. And though they knew this (for they are very shrewd in their wickedness), they adopted a deep design, putting forth the name of Caesar as a screen, to whom it would be impiety to attribute the deeds of the guilty;
141
And when every one, as was very natural, was indigt at this, and when the city was mightily offended, that the folly of some individuals should attach to it so as to dim its reputation, Flaccus determined to send for some of the most honourable men of the people, and, on the next day to bring forward before them those who had distributed the bribes, that he might investigate the truth about Isidorus, and also that he might make a defence of his own system of government, and prove that he had been unjustly calumniated; and when they heard the proclamation there came not only the magistrates but also the whole city, except that portion which was about to be convicted of having been the agents of corruption or the corrupted. And they who had been employed in this honourable service, being raised up on the platform, '' None
65. Philo of Alexandria, On The Embassy To Gaius, 138, 191, 241, 281 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Beroea, city • City of Alexandria, five districts • City of Alexandria, necropoleis and cemeteries • Laws, Jewish, Compared to Laws of Cities • Philippi, city • Sodom, Sodomite cities, destruction of • Stobi, city • Temple (Second), Status as City • Thessalonica, city • city/-ies (polis) • city/-ies (polis), City of the Sun • metropolis (Mother-City) • sacrifice, cities saved by

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 287, 317; Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century. 62; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 245, 274, 389, 430; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 254; Schwartz (2008), 2 Maccabees, 174, 213

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138 And one may find undeniable and notorious proofs of this having been the case. For, in the first place, one may derive them from about ten kings or more who reigned in order, one after another, for three hundred years, and who never once had any images or statues of themselves erected in our synagogues, though there were many of their relations and kinsmen whom they considered, and registered as, and spoke of as gods. 191 And will it be allowed to us to approach him or to open our mouth on the subject of the synagogues before this insulter of our holy and glorious temple? For it is quite evident that he will pay no regard whatever to things of less importance and which are held in inferior estimation, when he behaves with insolence and contempt towards our most beautiful and renowned temple, which is respected by all the east and by all the west, and regarded like the sun which shines everywhere.
241
Perhaps when he hears these arguments he will be more merciful to us. The intentions of the great do not always continue the same, and those which are adopted in anger are the quickest to change. We have been grievously calumniated. Suffer us to refute the false accusations which have been brought against us. It is hard to be condemned without being heard in our own defence.
281
"Concerning the holy city I must now say what is necessary. It, as I have already stated, is my native country, and the metropolis, not only of the one country of Judaea, but also of many, by reason of the colonies which it has sent out from time to time into the bordering districts of Egypt, Phoenicia, Syria in general, and especially that part of it which is called Coelo-Syria, and also with those more distant regions of Pamphylia, Cilicia, the greater part of Asia Minor as far as Bithynia, and the furthermost corners of Pontus. And in the same manner into Europe, into Thessaly, and Boeotia, and Macedonia, and Aetolia, and Attica, and Argos, and Corinth and all the most fertile and wealthiest districts of Peloponnesus. ' None
66. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Augustine, St, City of God • City of God, polemic in • history, and City of God

 Found in books: O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 109; Ployd (2023), Augustine, Martyrdom, and Classical Rhetoric, 65; Van Nuffelen (2012), Orosius and the Rhetoric of History, 27

67. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Meroë (city) • brothels, location within cities

 Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 89; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 65

68. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Cities • urbs

 Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 476; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 382

69. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Augustus, city of marble • City Dionysia, festival of

 Found in books: Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 98, 99; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 59

70. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Augustine, St, City of God • Cities • Livy, Ab Urbe Condita • Marble city plan • Quarters, of city • Vicus (parts of the city) • brothels, location within cities • movement in the city • movement in the city, descending • palimpsestic Rome, dynamic changeability of the city • praetors, city, defense of • urbs capta

 Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 211; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 5, 6, 61; Jenkyns (2013), God, Space, and City in the Roman Imagination, 180, 184, 185, 266; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 356; Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 256; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 58; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 101; Van Nuffelen (2012), Orosius and the Rhetoric of History, 8, 9, 56, 100, 101

71. None, None, nan (1st cent. BCE - 5th cent. CE)
 Tagged with subjects: • Metropolis • Philo, descriptions of the city of Alexandria

 Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 22; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 4

72. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • brothels, location within cities • smells of the city

 Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 40; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 92

73. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Argos (city) • Rome (city)

 Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 232; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 365

74. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • City • Gate, city • Sodom, Sodomite cities, destruction of

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 284; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 256, 347

75. Dio Chrysostom, Orations, 1.42, 7.25-7.26, 18.6-18.7, 32.27-32.29, 32.35-32.36, 32.41, 34.48, 34.51, 36.13, 36.22-36.23, 36.26-36.27, 36.31, 36.38, 38.34-38.39, 38.48, 46.14 (1st cent. CE - missingth cent. CE)
 Tagged with subjects: • Athens, city of, Gymnasium of Diogenes • Athens, city of, gymnasia • Bithynia/Bithynians, disputes between cities • Cilicia, Roman province, cities • Cities • Cities, Free • City of Alexandria, Great Harbor • City of Alexandria, city walls • City of Alexandria, gymnasium/gymnasia • City of Alexandria, island of Pharos • City of Alexandria, royal quarters • City of Alexandria, theater • Egypt, Roman, city economies • Josephus, on the city of Alexandria • Philo, descriptions of the city of Alexandria • Universe and the city • chōra (Greek cities) • cities • cities, as thematic locus in Herodotean reception • city councils • city-states • city/state • cosmic city • metropolis • mother city (metropolis) • mountains, and cities • polis (Greek city) • polis, disputes/tensions, internal and between cities • polis, ranks and titles (metropolis/neokoros/prote) • temple guardian (neokoros), rank of a city or koinon as a center of Imperial cult

 Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 95; Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 33, 146; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 163, 172, 218; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 233, 260; Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 184; Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 171, 172, 174, 175, 176; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 275, 276; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 760; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 479; Omeara (2005), Platonopolis: Platonic Political Philosophy in Late Antiquity 97; Parkins and Smith (1998), Trade, Traders and the Ancient City, 195; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 14, 21, 23, 43; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 43, 48, 162, 171, 172; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 113, 114

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7.25 \xa0This wrath of theirs was something terrible, and they at once frightened the men against whom they raised their voices, so that some of them ran about begging for mercy, while others threw off their cloaks for fear. I\xa0too myself was once almost knocked over by the shouting, as though a tidal wave or thunder-storm had suddenly broken over me. < 7.26 \xa0And other men would come forward, or stand up where they were, and address the multitude, sometimes using a\xa0few words, at other times making long speeches. To some of these they would listen for quite a long time, but at others they were angry as soon as they opened their mouths, and they would not let them so much as cheep. "But when they finally settled down and there was quiet, they brought me forward. <
18.6
\xa0So first of all, you should know that you have no need of toil or exacting labour; for although, when a man has already undergone a great deal of training, these contribute very greatly to his progress, yet if he has had only a little, they will lessen his confidence and make him diffident about getting into action; just as with athletes who are unaccustomed to the training of the body, such training weakens them if they become fatigued by exercises which are too severe. But just as bodies unaccustomed to toil need anointing and moderate exercise rather than the training of the gymnasium, so you in preparing yourself for public speaking have need of diligence which has a tempering of pleasure rather than laborious training. So let us consider the poets: I\xa0would counsel you to read Meder of the writers of Comedy quite carefully, and Euripides of the writers of Tragedy, and to do so, not casually by reading them to yourself, but by having them read to you by others, preferably by men who know how to render the lines pleasurably, but at any rate so as not to offend. For the effect is enhanced when one is relieved of the preoccupation of reading. <' "18.7 \xa0And let no one of the more 'advanced' critics chide me for selecting Meder's plays in preference to the Old Comedy, or Euripides in preference to the earlier writers of Tragedy. For physicians do not prescribe the most costly diet for their patients, but that which is salutary. Now it would be a long task to enumerate all the advantages to be derived from these writers; indeed, not only has Meder's portrayal of every character and every charming trait surpassed all the skill of the early writers of Comedy, but the suavity and plausibility of Euripides, while perhaps not completely attaining to the grandeur of the tragic poet's way of deifying his characters, or to his high dignity, are very useful for the man in public life; and furthermore, he cleverly fills his plays with an abundance of characters and moving incidents, and strews them with maxims useful on all occasions, since he was not without acquaintance with philosophy. <" 32.27 \xa0In like manner democracy is of two kinds: the one is reasonable and gentle and truly mild, disposed to accept frankness of speech and not to care to be pampered in everything, fair, magimous, showing respect for good men and good advice, grateful to those who admonish and instruct; this is the democracy which I\xa0regard as partaking of the divine and royal nature, and I\xa0deem it fitting that one should approach and address it, just as one directs with gentleness a noble steed by means of simple reins, since it does not need the curb. < 32.28 \xa0But the more prevalent kind of democracy is both bold and arrogant, difficult to please in anything, fastidious, resembling tyrants or much worse than they, seeing that its vice is not that of one individual or of one kind but a jumble of the vices of thousands; and so it is a multifarious and dreadful beast, like those which poets and artists invent, Centaurs and Sphinxes and Chimaeras, combining in a single shape of unreal existence attributes borrowed from manifold natures. And to engage at close quarters with that sort of monster is the act of a man who is truly mad or else exceedingly brave and equipped with wings, a Perseus or a Bellerophon. <
32.35
\xa0But to take just that topic which I\xa0mentioned in the beginning, see how important it is. For how you dine in private, how you sleep, how you manage your household, these are matters in which as individuals you are not at all conspicuous; on the other hand, how you behave as spectators and what you are like in the theatre are matters of common knowledge among Greeks and barbarians alike. For your city is vastly superior in point of size and situation, and it is admittedly ranked second among all cities beneath the sun. < 32.36 \xa0For not only does the mighty nation, Egypt, constitute the framework of your city â\x80\x94 or more accurately its \')" onMouseOut="nd();"appendage â\x80\x94 but the peculiar nature of the river, when compared with all others, defies description with regard to both its marvellous habits and its usefulness; and furthermore, not only have you a monopoly of the shipping of the entire Mediterranean by reason of the beauty of your harbours, the magnitude of your fleet, and the abundance and the marketing of the products of every land, but also the outer waters that lie beyond are in your grasp, both the Red Sea and the Indian Ocean, whose name was rarely heard in former days. The result is that the trade, not merely of islands, ports, a\xa0few straits and isthmuses, but of practically the whole world is yours. For Alexandria is situated, as it were, at the cross-roads of the whole world, of even the most remote nations thereof, as if it were a market serving a single city, a market which brings together into one place all manner of men, displaying them to one another and, as far as possible, making them a kindred people. <
32.41
\xa0What, then, do you suppose those people say when they have returned to their homes at the ends of the earth? Do they not say: "We have seen a city that in most respects is admirable and a spectacle that surpasses all human spectacles, with regard both to beauty and sanctuaries and multitude of inhabitants and abundance of all that man requires," going on to describe to their fellow citizens as accurately as possible all the things that I\xa0myself named a short while ago â\x80\x94 all about the Nile, the land, and the sea, and in particular the epiphany of the god; "and yet," they will add, "it is a city that is mad over music and horse-races and in these matters behaves in a manner entirely unworthy of itself. For the Alexandrians are moderate enough when they offer sacrifice or stroll by themselves or engage in their other pursuits; but when they enter the theatre or the stadium, just as if drugs that would madden them lay buried there, they lose all consciousness of their former state and are not ashamed to say or do anything that occurs to them. <' "
34.48
\xa0On the other hand, goodwill and a reputation for superiority in virtue and kindliness â\x80\x94 those are your true blessings, those are the objects worthy of emulation and serious regard. And you would pay heed to them, since your present behaviour is ridiculous. And whether it is a question of Aegaeans quarrelling with you, or Apameans with men of Antioch, or, to go farther afield, Smyrnaeans with Ephesians, it is an ass's shadow, as the saying goes, over which they squabble; for the right to lead and to wield authority belongs to others. <" "
34.51
\xa0And yet those states of old possessed real power and great utility, if it be correct to call self-seeking by that name; whereas anyone seeing the disputes and occasions for hostility of the present time would, methinks, blush for shame, for in reality they make one think of fellow-slaves quarrelling with one another over glory and pre-eminence. What then? Is there nothing noble in this our day to merit one's serious pursuit? The greatest things, yes the only things worthy of serious pursuit, were present then, are present now, and always will be; and over these no man, surely, has control, whether to confer them on another or to take them away from him who has them, but, on the contrary, they are always at one's disposal, whether it be a private citizen or the body politic. But the discussion of these matters perhaps would take too long. <" "
36.13
\xa0Or don't you think Phocylides had good reason for attaching his name to a maxim and declaration such as this? This too the saying of Phocylides: The law-abiding town, though small and set On a lofty rock, outranks mad Nineveh. Why, in comparison with the entire Iliad and Odyssey are not these verses noble to those who pay heed as they listen? Or was it more to your advantage to hear of the impetuous leaping and charging of Achilles, and about his voice, how by his shouts alone he routed the Trojans? Are those things more useful for you to learn by heart than what you just have heard, that a small city on a rugged headland is better and more fortunate, if orderly, than a great city in a smooth and level plain, that is to say, if that city is conducted in disorderly and lawless fashion by men of folly?' <" "
36.22
\xa0For no one knows of a good city made wholly of good elements as having existed in the past, that is, a city of mortal men, nor is it worth while to conceive of such a city as possibly arising in the future, unless it be a city of the blessed gods in heaven, by no means motionless or inactive, but vigorous and progressive, its guides and leaders being gods, exempt from strife and defeat. For it is impious to suppose that gods indulge in strife or are subject to defeat, either by one another, friends as they are, or by more power­ful beings; on the contrary, we must think of them as performing their several functions without let or hindrance and with unvarying friendship of all toward all in common, the most conspicuous among them each pursuing an independent course â\x80\x94 I\xa0don't mean wandering aimlessly and senselessly, but rather dancing a dance of happiness coupled with wisdom and supreme intelligence â\x80\x94 while the rest of the celestial host are swept along by the general movement, the entire heaven having one single purpose and impulse. <" '36.23 \xa0For that, indeed, is the only constitution or city that may be called genuinely happy â\x80\x94 the partnership of god with god; even if you include with the gods also everything that has the faculty of reason, mankind being thus included as boys are said to share in citizenship with men, being citizens by birth though not by reason of conceiving and performing the tasks of citizens or sharing in the law, of which they have no comprehension. However, if we take communities of a different kind, though everywhere and in every instance, we may almost say, they are absolutely faulty and worthless as compared with the supreme righteousness of the divine and blessed law and its proper administration, still for our present purpose we shall be supplied with examples of the type that is fairly equitable when compared with that which is utterly corrupt, just as among persons who are all ill we compare the man who had the lightest case with the one who is in worst condition." <' "
36.26
\xa0Now therefore, since in your remarks you have touched upon the divine form of government, I\xa0myself am tremendously excited, and I\xa0see that my friends here also are all worked up in anticipation of that theme. The fact is that in our opinion everything you have said has been magnificently expressed, in a manner not unworthy of your theme, and precisely as we should most desire to hear. For although we are unacquainted with this more refined form of philosophy, yet we are, as you know, lovers of Homer, and some, not many, lovers of Plato too. To this latter group I\xa0myself belong, for I\xa0always read his writings as best I\xa0can; and yet it may perhaps seem odd that one who speaks the poorest Greek of all the people of Borysthenes should delight in the man who is most Greek and most wise and should cultivate that man's society, quite as if a person almost wholly blind were to shun every other light but turn his gaze upward to the sun itself. <" '36.27 \xa0"This, then, is our situation; and if you wish to do us all a favour, postpone your discussion of the mortal city â\x80\x94 possibly our neighbours may after all grant us leisure tomorrow, and not compel us to exert ourselves against them as is generally our wont â\x80\x94 and tell us instead about that divine city or government, whichever you prefer to call it, stating where it is and what it is like, aiming as closely as possible at Plato\'s nobility of expression, just as but now you seemed to us to do. For if we understand nothing else, we do at least understand his language because of our long familiarity with it, for it has a lofty sound, not far removed from the voice of Homer." <
36.31
\xa0"This doctrine, in brief, aims to harmonize the human race with the divine, and to embrace in a single term everything endowed with reason, finding in reason the only sure and indissoluble foundation for fellowship and justice. For in keeping with that concept the term \'city\' would be applied, not, of course, to an organization that has chanced to get mean or petty leaders nor to one which through tyranny or democracy or, in fact, through decarchy or oligarchy or any other similar product of imperfection, is being torn to pieces and made the victim of constant party faction. Nay, term would be applied rather to an organization that is governed by the sanest and noblest form of kingship, to one that is actually under royal goverce in accordance with law, in complete friendship and concord. <
36.38
\xa0"This, then, is the theory of the philosophers, a theory which sets up a noble and benevolent fellowship of gods and men which gives a share in law and citizenship, not to all living beings whatsoever, but only to such as have a share in reason and intellect, introducing a far better and more righteous code than that of Sparta, in accordance with which the Helots have no prospect of ever becoming Spartans, and consequently are constantly plotting against Sparta. <
38.34
\xa0And I\xa0should like the Nicaeans also to pursue the same course, and they will do so if you come to terms with them, and the power of each will become greater through union. For by joining forces you will control all the cities, and, what is more, the provincial governors will feel greater reluctance and fear with regard to you, in case they wish to commit a wrong. But as things are now, the other cities are elated by the quarrel between you; for you seem to have need of their assistance, and in fact you do have need of it because of your struggle with each other, and you are in the predicament of two men, both equally distinguished, when they become rivals over politics â\x80\x94 of necessity they court the favour of everybody, even of those who are ever so far beneath them. < 38.35 \xa0And so while you are fighting for primacy, the chances are that the primacy really is in the hands of those who are courted by you. For it is impossible that people should not be thought to possess that which you expect to obtain from these same people. And so it is going to be absolutely necessary that the cities should resume their proper status, and, as is reasonable and right, that they should stand in need of you, not you of them. And applying this principle I\xa0shall expect you to behave toward them, not like tyrants, but with kindness and moderation, just as I\xa0suggested a little while ago, to the end that your position as leaders may not be obnoxious to them, but that it may be not only leadership but a welcome thing as well. < 38.36 \xa0Again, what need is there to discuss the present situation of your governors in the presence of you who are informed? Or is it possible you are not aware of the tyrannical power your own strife offers those who govern you? For at once whoever wishes to mistreat your people comes armed with the knowledge of what he must do to escape the penalty. For either he allies himself with the Nicaean party and has their group for his support, or else by choosing the party of Nicomedia he is protected by you. Moreover, while he has no love for either side, he appears to love one of the two; yet all the while he is wronging them all. Still, despite the wrongs he commits, he is protected by those who believe they alone are loved by him. < 38.37 \xa0Yet by their public acts they have branded you as a pack of fools, yes, they treat you just like children, for we often offer children the most trivial things in place of things of greatest worth; moreover, those children, in their ignorance of what is truly valuable and in their pleasure over what is of least account, delight in what is a mere nothing. So also in your case, in place of justice, in place of the freedom of the cities from spoliation or from the seizure of the private possessions of their inhabitants, in place of their refraining from insulting you, in place of their refraining from drunken violence, your governors hand you titles, and call you "first" either by word of mouth or in writing; that done, they may thenceforth with impunity treat you as being the very last! < 38.38 \xa0In truth such marks of distinction, on which you plume yourselves, not only are objects of utter contempt in the eyes of all persons of discernment, but especially in Rome they excite laughter and, what is still more humiliating, are called "Greek failings!" And failings they are indeed, men of Nicomedia, though not Greek, unless some one will claim that in this special particular they are Greek, namely, that those Greeks of old, both Athenians and Spartans, once laid counterclaims to glory. However, I\xa0may have said already that their doings were not mere vain conceit but a struggle for real empire â\x80\x94 though nowadays you may fancy somehow that they were making a valiant struggle for the right to lead the procession, like persons in some mystic celebration putting up a sham battle over something not really theirs. < 38.39 \xa0But if, while the title "metropolis" is your special prerogative, that of leader is shared with others, what do you lose thereby? For I\xa0would venture to assert that, even if you lose all your titles, you are losing nothing real. Or what do you expect to be the consequence of that? That the sea will retreat from your shores, or your territory be smaller, or your revenues less? Have you ever yet been present at a play? More properly speaking, almost every day you behold not only tragic actors but the other sort too, the various actors who appear to come upon the scene to give pleasure and enjoyment, but who really benefit those who are sensitive to the action of the play. Well then, does any one in the cast appear to you to be really king or prince or god? <
38.48
\xa0But all these things, mighty blessings that they are â\x80\x94 are you forfeiting them for lack of one single word, gains so rich, pleasure so great? However, that the reconciliation will be profitable to you two cities when it is achieved, and that the strife still going on has not been profitable for you down to the present moment, that so many blessings will be yours as a result of concord, and that so many evils now are yours because of enmity â\x80\x94 all this has been treated by me at sufficient length. <
46.14
\xa0And let no one imagine that it is in anger over my own position that I\xa0have said these things rather than in fear for yours, lest possibly you may some day be accused of being violent and lawless. For nothing which takes place in the cities escapes the attention of the proconsuls â\x80\x94 I\xa0mean the more important ones in these parts; on the contrary, just as relatives denounce to the teachers the children who are too disorderly at home, so also the misdeeds of the communities are reported to the proconsuls. Now while such conduct as yours would not be honourable or advantageous for yourselves, to demand that there should be supervision of your market and that those men should be elected who are ficially able and have not performed liturgies, but if that cannot be, that then the choice of supervisors should rest with you, this, I\xa0say, is the course of sensible human beings and in this no one will oppose you.' ' None
76. Josephus Flavius, Jewish Antiquities, 11.326-11.328, 11.333-11.336, 12.119-12.120, 13.77, 13.395-13.397, 14.18, 14.74-14.76, 14.88, 14.117, 14.191, 14.194, 14.205, 14.235, 14.242, 14.246, 14.249-14.250, 14.258, 14.280, 14.284, 14.299, 14.385, 15.217, 15.274-15.276, 15.296, 15.354, 15.357, 15.360, 16.141, 16.182, 19.357, 20.220-20.222 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Assizes, cities • Cities • Cities, administration/councils, magistrates • Cities, citizens • City of Alexandria, five districts • City of Alexandria, necropoleis and cemeteries • Herod the Great, territorial expansion and building projects of, in cities outside kingdom • Incubation (other peoples), Anariake (city near Caspian Sea) • Jerusalem, Upper City • Jews, status in the city of Rome of • Josephus, on tribute for city of Jerusalem and city of Joppa • Laws, Jewish, Compared to Laws of Cities • Philo of Alexandria, and the destruction of five cities • Pompey, cities of coastal plain taken from Jewish state by • Quarters, of city • Rome (city) • Rome, Rebuilding of the city of Rome • Samaria (city of)/Sebaste, Herod appointed governer of • Samaria (city of)/Sebaste, confused with district of Samaria • Samaria (city of)/Sebaste, founded by Herod • Samaria (city of)/Sebaste, granted to Herod by Octavian • Samaria (city of)/Sebaste, history of • Samaria (city of)/Sebaste, liberated by Pompey • Samaria (city) • Samaria, district of (Samaritis), confused with city of Samaria • brothels, location within cities • city/-ies (polis) • coastal cities and people • coastal cities and people, submissive • consumer cities • court, and interaction between city • mystery cults, in the cities • pagan, pagans, cities • tribute, for city of Jerusalem • tribute, for city of Joppa

 Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135; Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 133; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 142; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 75, 78, 133; Gera (2014), Judith, 161; Goodman (2006), Judaism in the Roman World: Collected Essays, 66; Isaac (2004), The invention of racism in classical antiquity, 448; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 40, 238; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 115; Levine (2005), The Ancient Synagogue, The First Thousand Years, 114; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 86; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 76, 116, 350; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 110; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 254; Schwartz (2008), 2 Maccabees, 174; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 81; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 225; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 22, 42, 43, 45, 46, 48, 49, 51, 63, 109, 141, 149, 163, 197, 203, 204, 205; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 168, 169, 172

sup>
11.326 ὁ δ' ἀρχιερεὺς ̓Ιαδδοῦς τοῦτ' ἀκούσας ἦν ἐν ἀγωνίᾳ καὶ δέει, πῶς ἀπαντήσει τοῖς Μακεδόσιν ἀμηχανῶν ὀργιζομένου τοῦ βασιλέως ἐπὶ τῇ πρότερον ἀπειθείᾳ. παραγγείλας οὖν ἱκεσίαν τῷ λαῷ καὶ θυσίαν τῷ θεῷ μετ' αὐτοῦ προσφέρων ἐδεῖτο ὑπερασπίσαι τοῦ ἔθνους καὶ τῶν ἐπερχομένων κινδύνων ἀπαλλάξαι." '11.327 κατακοιμηθέντι δὲ μετὰ τὴν θυσίαν ἐχρημάτισεν αὐτῷ κατὰ τοὺς ὕπνους ὁ θεὸς θαρρεῖν καὶ στεφανοῦντας τὴν πόλιν ἀνοίγειν τὰς πύλας, καὶ τοὺς μὲν ἄλλους λευκαῖς ἐσθῆσιν, αὐτὸν δὲ μετὰ τῶν ἱερέων ταῖς νομίμοις στολαῖς ποιεῖσθαι τὴν ὑπάντησιν μηδὲν προσδοκῶντας πείσεσθαι δεινὸν προνοουμένου τοῦ θεοῦ. 11.328 διαναστὰς δὲ ἐκ τοῦ ὕπνου ἔχαιρέν τε μεγάλως αὐτὸς καὶ τὸ χρηματισθὲν αὐτῷ πᾶσι μηνύσας καὶ ποιήσας ὅσα κατὰ τοὺς ὕπνους αὐτῷ παρηγγέλη τὴν τοῦ βασιλέως παρουσίαν ἐξεδέχετο.
11.333
Παρμενίωνος δὲ μόνου προσελθόντος αὐτῷ καὶ πυθομένου, τί δήποτε προσκυνούντων αὐτὸν ἁπάντων αὐτὸς προσκυνήσειεν τὸν ̓Ιουδαίων ἀρχιερέα; “οὐ τοῦτον, εἶπεν, προσεκύνησα, τὸν δὲ θεόν, οὗ τὴν ἀρχιερωσύνην οὗτος τετίμηται: 11.334 τοῦτον γὰρ καὶ κατὰ τοὺς ὕπνους εἶδον ἐν τῷ νῦν σχήματι ἐν Δίῳ τῆς Μακεδονίας τυγχάνων, καὶ πρὸς ἐμαυτὸν διασκεπτομένῳ μοι, πῶς ἂν κρατήσαιμι τῆς ̓Ασίας, παρεκελεύετο μὴ μέλλειν ἀλλὰ θαρσοῦντα διαβαίνειν: αὐτὸς γὰρ ἡγήσεσθαί μου τῆς στρατιᾶς καὶ τὴν Περσῶν παραδώσειν ἀρχήν.' "11.335 ὅθεν ἄλλον μὲν οὐδένα θεασάμενος ἐν τοιαύτῃ στολῇ, τοῦτον δὲ νῦν ἰδὼν καὶ τῆς κατὰ τοὺς ὕπνους ἀναμνησθεὶς ὄψεώς τε καὶ παρακελεύσεως, νομίζω θείᾳ πομπῇ τὴν στρατείαν πεποιημένος Δαρεῖον νικήσειν καὶ τὴν Περσῶν καταλύσειν δύναμιν καὶ πάνθ' ὅσα κατὰ νοῦν ἐστί μοι προχωρήσειν.”" "11.336 ταῦτ' εἰπὼν πρὸς τὸν Παρμενίωνα καὶ δεξιωσάμενος τὸν ἀρχιερέα τῶν ̓Ιουδαίων παραθεόντων εἰς τὴν πόλιν παραγίνεται. καὶ ἀνελθὼν ἐπὶ τὸ ἱερὸν θύει μὲν τῷ θεῷ κατὰ τὴν τοῦ ἀρχιερέως ὑφήγησιν, αὐτὸν δὲ τὸν ἀρχιερέα καὶ τοὺς ἱερεῖς ἀξιοπρεπῶς ἐτίμησεν." 12.119 ̓́Ετυχον δὲ καὶ τῆς παρὰ τῶν βασιλέων τῆς ̓Ασίας τιμῆς, ἐπειδὴ συνεστράτευσαν αὐτοῖς: καὶ γὰρ Σέλευκος ὁ Νικάτωρ ἐν αἷς ἔκτισεν πόλεσιν ἐν τῇ ̓Ασίᾳ καὶ τῇ κάτω Συρίᾳ καὶ ἐν αὐτῇ τῇ μητροπόλει ̓Αντιοχείᾳ πολιτείας αὐτοὺς ἠξίωσεν καὶ τοῖς ἐνοικισθεῖσιν ἰσοτίμους ἀπέφηνεν Μακεδόσιν καὶ ̔́Ελλησιν, ὡς τὴν πολιτείαν ταύτην ἔτι καὶ νῦν διαμένειν:' "
13.77
οἱ δ' ἐν τῇ ̓Αλεξανδρείᾳ τυγχάνοντες ̓Ιουδαῖοι σφόδρα ἠγωνίων περὶ τῶν ἀνδρῶν, οἷς ἀγανακτεῖν περὶ τοῦ ἐν τοῖς ̔Ιεροσολύμοις συνέβαινεν ἱεροῦ: χαλεπῶς γὰρ ἔφερον, εἰ τοῦτό τινες καταλύσουσιν οὕτως ἀρχαῖον καὶ διασημότατον τῶν κατὰ τὴν οἰκουμένην ὑπάρχον." 13.395 Κατὰ δὴ τοῦτον τὸν καιρὸν ἤδη τῶν Σύρων καὶ ̓Ιδουμαίων καὶ Φοινίκων πόλεις εἶχον οἱ ̓Ιουδαῖοι πρὸς θαλάσσῃ μὲν Στράτωνος πύργον ̓Απολλωνίαν ̓Ιόππην ̓Ιάμνειαν ̓́Αζωτον Γάζαν ̓Ανθηδόνα ̔Ράφειαν ̔Ρινοκόρουρα, 13.396 ἐν δὲ τῇ μεσογαίᾳ κατὰ τὴν ̓Ιδουμαίαν ̓́Αδωρα καὶ Μάρισαν καὶ ὅλην ̓Ιδουμαίαν, Σαμάρειαν Καρμήλιον ὄρος καὶ τὸ ̓Ιταβύριον ὄρος Σκυθόπολιν Γάδαρα, Γαυλανίτιδας Σελεύκειαν Γάβαλα, 13.397 Μωαβίτιδας ̓Ησεβὼν Μήδαβα Λεμβὰ Ορωναιμαγελεθων Ζόαρα Κιλίκων αὐλῶνα Πέλλαν, ταύτην κατέσκαψεν ὑποσχομένων τῶν ἐνοικούντων ἐς πάτρια τῶν ̓Ιουδαίων ἔθη μεταβαλεῖσθαι, ἄλλας τε πόλεις πρωτευούσας τῆς Συρίας ἦσαν κατεστραμμένοι.' "
14.18
Σέξστου δὲ ποιήσαντος ̔Ηρώδην στρατηγὸν κοίλης Συρίας, χρημάτων γὰρ αὐτῷ τοῦτο ἀπέδοτο, ̔Υρκανὸς ἦν ἐν φόβῳ, μὴ στρατεύσηται ̔Ηρώδης ἐπ' αὐτόν. οὐ πολὺ δὲ τοῦ δέους ἐβράδυνεν, ἀλλ' ἧκεν ἄγων ἐπ' αὐτὸν ̔Ηρώδης στρατιὰν ὀργιζόμενος τῆς δίκης αὐτῷ καὶ τοῦ κληθῆναι πρὸς τὸ λόγον ὑποσχεῖν ἐν τῷ συνεδρίῳ." 14.18 οὐ μὴν ἀλλὰ καὶ ̔Υρκανὸς ὑπέσχετο αὐτῷ καταχθεὶς καὶ τὴν βασιλείαν κομισάμενος ἀποδώσειν τήν τε χώραν καὶ τὰς δώδεκα πόλεις, ἃς ̓Αλέξανδρος ὁ πατὴρ αὐτοῦ τῶν ̓Αράβων ἀφείλετο. ἦσαν δ' αὗται Μήδαβα, Λιββα, Ναβαλώθ, ̓Αραβαθα, Γαλανθώνη, Ζωϊρα, ̓Ωρωναιδιγωβασιλισσαρυδδα, Αλουσα, Ωρυβδα." "
14.74
καὶ τὰ μὲν ̔Ιεροσόλυμα ὑποτελῆ φόρου ̔Ρωμαίοις ἐποίησεν, ἃς δὲ πρότερον οἱ ἔνοικοι πόλεις ἐχειρώσαντο τῆς κοίλης Συρίας ἀφελόμενος ὑπὸ τῷ σφετέρῳ στρατηγῷ ἔταξεν καὶ τὸ σύμπαν ἔθνος ἐπὶ μέγα πρότερον αἰρόμενον ἐντὸς τῶν ἰδίων ὅρων συνέστειλεν. 14.75 καὶ Γάδαρα μὲν μικρὸν ἔμπροσθεν καταστραφεῖσαν ἀνέκτισεν Δημητρίῳ χαριζόμενος τῷ Γαδαρεῖ ἀπελευθέρῳ αὐτοῦ: τὰς δὲ λοιπὰς ̔́Ιππον καὶ Σκυθόπολιν καὶ Πέλλαν καὶ Δῖον καὶ Σαμάρειαν ἔτι τε Μάρισαν καὶ ̓́Αζωτον καὶ ̓Ιάμνειαν καὶ ̓Αρέθουσαν τοῖς οἰκήτορσιν ἀπέδωκεν. 14.76 καὶ ταύτας μὲν ἐν τῇ μεσογείῳ χωρὶς τῶν κατεσκαμμένων, Γάζαν δὲ πρὸς τῇ θαλάττῃ καὶ ̓Ιόππην καὶ Δῶρα καὶ Στράτωνος πύργον, ἣ κτίσαντος αὐτὴν ̔Ηρώδου μεγαλοπρεπῶς καὶ λιμέσιν τε καὶ ναοῖς κοσμήσαντος, Καισάρεια μετωνομάσθη, πάσας ὁ Πομπήιος ἀφῆκεν ἐλευθέρας καὶ προσένειμεν τῇ ἐπαρχίᾳ.
14.88
καὶ ἀνεκτίσθησαν Σαμάρεια καὶ ̓́Αζωτος καὶ Σκυθόπολις καὶ ̓Ανθηδὼν καὶ ̔Ράφεια καὶ ̓́Αδωρα Μάρισά τε καὶ Γάζα καὶ ἄλλαι οὐκ ὀλίγαι. τῶν δὲ ἀνθρώπων πειθομένων οἷς ὁ Γαβίνιος προσέταττεν βεβαίως οἰκηθῆναι τότε συνέβαινε τὰς πόλεις πολὺν χρόνον ἐρήμους γενομένας.
14.117
ἐν γοῦν Αἰγύπτῳ κατοικία τῶν ̓Ιουδαίων ἐστὶν ἀποδεδειγμένη χωρὶς καὶ τῆς ̓Αλεξανδρέων πόλεως ἀφώρισται μέγα μέρος τῷ ἔθνει τούτῳ. καθίσταται δὲ καὶ ἐθνάρχης αὐτῶν, ὃς διοικεῖ τε τὸ ἔθνος καὶ διαιτᾷ κρίσεις καὶ συμβολαίων ἐπιμελεῖται καὶ προσταγμάτων, ὡς ἂν πολιτείας ἄρχων αὐτοτελοῦς.' "
14.191
τῆς γενομένης ἀναγραφῆς ἐν τῇ δέλτῳ πρὸς ̔Υρκανὸν υἱὸν ̓Αλεξάνδρου ἀρχιερέα καὶ ἐθνάρχην ̓Ιουδαίων πέπομφα ὑμῖν τὸ ἀντίγραφον, ἵν' ἐν τοῖς δημοσίοις ὑμῶν ἀνακέηται γράμμασιν. βούλομαι δὲ καὶ ἑλληνιστὶ καὶ ῥωμαϊστὶ ἐν δέλτῳ χαλκῇ τοῦτο ἀνατεθῆναι." "
14.194
διὰ ταύτας τὰς αἰτίας ̔Υρκανὸν ̓Αλεξάνδρου καὶ τὰ τέκνα αὐτοῦ ἐθνάρχας ̓Ιουδαίων εἶναι ἀρχιερωσύνην τε ̓Ιουδαίων διὰ παντὸς ἔχειν κατὰ τὰ πάτρια ἔθη, εἶναί τε αὐτὸν καὶ τοὺς παῖδας αὐτοῦ συμμάχους ἡμῖν ἔτι τε καὶ ἐν τοῖς κατ' ἄνδρα φίλοις ἀριθμεῖσθαι," "
14.205
ὅσα τε μετὰ ταῦτα ἔσχον ἢ ἐπρίαντο καὶ διακατέσχον καὶ ἐνεμήθησαν, ταῦτα πάντα αὐτοὺς ἔχειν. ̓Ιόππην τε πόλιν, ἣν ἀπ' ἀρχῆς ἔσχον οἱ ̓Ιουδαῖοι ποιούμενοι τὴν πρὸς ̔Ρωμαίους φιλίαν αὐτῶν εἶναι, καθὼς καὶ τὸ πρῶτον, ἡμῖν ἀρέσκει," "
14.235
Λούκιος ̓Αντώνιος Μάρκου υἱὸς ἀντιταμίας καὶ ἀντιστράτηγος Σαρδιανῶν ἄρχουσι βουλῇ δήμῳ χαίρειν. ̓Ιουδαῖοι πολῖται ἡμέτεροι προσελθόντες μοι ἐπέδειξαν αὐτοὺς σύνοδον ἔχειν ἰδίαν κατὰ τοὺς πατρίους νόμους ἀπ' ἀρχῆς καὶ τόπον ἴδιον, ἐν ᾧ τά τε πράγματα καὶ τὰς πρὸς ἀλλήλους ἀντιλογίας κρίνουσιν, τοῦτό τε αἰτησαμένοις ἵν' ἐξῇ ποιεῖν αὐτοῖς τηρῆσαι καὶ ἐπιτρέψαι ἔκρινα." 14.242 ἵνα τά τε σάββατα αὐτοῖς ἐξῇ ἄγειν καὶ τὰ λοιπὰ ἱερὰ ἐπιτελεῖν κατὰ τοὺς πατρίους νόμους, ὅπως τε μηδεὶς αὐτοῖς ἐπιτάσσῃ διὰ τὸ φίλους αὐτοὺς ἡμετέρους εἶναι καὶ συμμάχους, ἀδικήσῃ τε μηδὲ εἷς αὐτοὺς ἐν τῇ ἡμετέρᾳ ἐπαρχίᾳ, ὡς Τραλλιανῶν τε ἀντειπόντων κατὰ πρόσωπον μὴ ἀρέσκεσθαι τοῖς περὶ αὐτῶν δεδογμένοις ἐπέταξας ταῦτα οὕτως γίνεσθαι: παρακεκλῆσθαι δέ σε, ὥστε καὶ ἡμῖν γράψαι περὶ αὐτῶν.
14.246
βούλομαι οὖν ὑμᾶς εἰδέναι, ὅτι διακούσας ἐγὼ λόγων ἐξ ἀντικαταστάσεως γενομένων ἐπέκρινα μὴ κωλύεσθαι ̓Ιουδαίους τοῖς αὐτῶν ἔθεσι χρῆσθαι.' "
14.249
καὶ περὶ τῶν κατὰ μέρη ἐμφανισάντων ἐδογμάτισεν ἡ σύγκλητος περὶ ὧν ἐποιήσαντο τοὺς λόγους, ὅπως μηδὲν ἀδικῇ ̓Αντίοχος ὁ βασιλεὺς ̓Αντιόχου υἱὸς ̓Ιουδαίους συμμάχους ̔Ρωμαίων, ὅπως τε φρούρια καὶ λιμένας καὶ χώραν καὶ εἴ τι ἄλλο ἀφείλετο αὐτῶν ἀποδοθῇ καὶ ἐξῇ αὐτοῖς ἐκ τῶν λιμένων μηδ' ἐξαγαγεῖν," 14.258 δεδόχθαι καὶ ἡμῖν ̓Ιουδαίων τοὺς βουλομένους ἄνδρας τε καὶ γυναῖκας τά τε σάββατα ἄγειν καὶ τὰ ἱερὰ συντελεῖν κατὰ τοὺς ̓Ιουδαίων νόμους καὶ τὰς προσευχὰς ποιεῖσθαι πρὸς τῇ θαλάττῃ κατὰ τὸ πάτριον ἔθος. ἂν δέ τις κωλύσῃ ἢ ἄρχων ἢ ἰδιώτης, τῷδε τῷ ζημιώματι ὑπεύθυνος ἔστω καὶ ὀφειλέτω τῇ πόλει.
14.284
τήν τε οὖν ἀπολογίαν τὴν Μαλίχου προσδέχεται καὶ πιστεύειν ὑποκρίνεται μηδὲν αὐτὸν περὶ τὸν ̓Αντιπάτρου θάνατον κακουργῆσαι, τάφον τε ἐκόσμει τῷ πατρί. καὶ παραγενόμενος ̔Ηρώδης εἰς Σαμάρειαν καὶ καταλαβὼν αὐτὴν κεκακωμένην ἀνεκτᾶτο καὶ τὰ νείκη διέλυε τοῖς ἀνθρώποις.
14.299
ταῦτα διαπραξάμενος ὑπήντησεν ̓Αντιγόνῳ καὶ μάχην αὐτῷ συνάψας νικᾷ καὶ ὅσον οὔπω τῶν ἄκρων ἐπιβάντα τῆς ̓Ιουδαίας ἐξέωσεν. εἰς ̔Ιεροσόλυμα δὲ παραγενόμενον στεφάνοις ἀνέδουν ̔Υρκανός τε καὶ ὁ δῆμος.
14.385
τῆς δὲ βουλῆς ἐπὶ τούτοις παρωξυμμένης παρελθὼν ̓Αντώνιος ἐδίδασκεν αὐτούς, ὡς καὶ πρὸς τὸν κατὰ Πάρθων πόλεμον ̔Ηρώδην βασιλεύειν συμφέρει. καὶ δόξαν τοῦτο πᾶσι ψηφίζονται.' "
15.217
κἀκεῖνος μὲν τυγχάνει τῆς τιμῆς. ̔Ηρώδης δὲ γενόμενος ἐν Αἰγύπτῳ Καίσαρί τε μετὰ πλείονος παρρησίας εἰς λόγους ἦλθεν ὡς ἤδη φίλος καὶ μεγίστων ἠξιώθη: τῶν τε γὰρ Κλεοπάτραν δορυφορούντων Γαλατῶν τετρακοσίοις αὐτὸν ἐδωρήσατο καὶ τὴν χώραν ἀπέδωκεν αὐτῷ πάλιν, ἣν δι' ἐκείνης ἀφῃρέθη. προσέθηκεν δὲ καὶ τῇ βασιλείᾳ Γάδαρα καὶ ̔́Ιππον καὶ Σαμάρειαν ἔτι δὲ τῆς παραλίου Γάζαν καὶ ̓Ανθηδόνα καὶ ̓Ιόπην καὶ Στράτωνος πύργον." "
15.274
τούτων αὐτῶν τε πρὸς ἄλληλα συμπλοκαὶ καὶ μάχαι πρὸς αὐτὰ τῶν κατεγνωσμένων ἀνθρώπων ἐπετηδεύοντο, τοῖς μὲν ξένοις ἔκπληξις ὁμοῦ τῆς δαπάνης καὶ ψυχαγωγία τῶν περὶ τὴν θέαν κινδύνων, τοῖς δ' ἐπιχωρίοις φανερὰ κατάλυσις τῶν τιμωμένων παρ' αὐτοῖς ἐθῶν:" '15.275 ἀσεβὲς μὲν γὰρ ἐκ προδήλου κατεφαίνετο θηρίοις ἀνθρώπους ὑπορρίπτειν ἐπὶ τέρψει τῆς ἀνθρώπων θέας, ἀσεβὲς δὲ ξενικοῖς ἐπιτηδεύμασιν ἐξαλλάττειν τοὺς ἐθισμούς. 15.276 πάντων δὲ μᾶλλον ἐλύπει τὰ τρόπαια: δοκοῦντες γὰρ εἰκόνας εἶναι τὰς τοῖς ὅπλοις περιειλημμένας, ὅτι μὴ πάτριον ἦν αὐτοῖς τὰ τοιαῦτα σέβειν, οὐ μετρίως ἐδυσχέραινον.' "
15.296
τότε δὲ τὴν Σαμάρειαν ὡρμημένος τειχίζειν πολλοὺς μὲν τῶν συμμαχησάντων αὐτῷ κατὰ τοὺς πολέμους, πολλοὺς δὲ τῶν ὁμόρων συμπολίζειν ἐπετήδευεν, ὑπό τε φιλοτιμίας τοῦ νέον ἐγείρειν καὶ δι' αὐτοῦ πρότερον οὐκ ἐν ταῖς ἐπισήμοις οὖσαν, καὶ μᾶλλον ὅτι πρὸς ἀσφάλειαν αὐτῷ τὸ φιλότιμον ἐπετηδεύετο, τήν τε προσηγορίαν ὑπήλλαττε Σεβαστὴν καλῶν καὶ τῆς χώρας ἀρίστην οὖσαν τὴν πλησίον κατεμέριζεν τοῖς οἰκήτορσιν, ὡς εὐθὺς ἐν εὐδαιμονίᾳ συνιόντας οἰκεῖν," "
15.354
̓́Ηδη δ' αὐτοῦ τῆς βασιλείας ἑπτακαιδεκάτου προελθόντος ἔτους Καῖσαρ εἰς Συρίαν ἀφίκετο. καὶ τότε τῶν Γάδαρα κατοικούντων οἱ πλεῖστοι κατεβόων ̔Ηρώδου βαρὺν αὐτὸν ἐν τοῖς ἐπιτάγμασιν καὶ τυραννικὸν εἶναι." 15.357 κατηγορούντων οὖν ὕβρεις καὶ ἁρπαγὰς καὶ κατασκαφὰς ἱερῶν ὁ μὲν ̔Ηρώδης ἀταρακτήσας ἕτοιμος ἦν εἰς τὴν ἀπολογίαν, ἐδεξιοῦτο δὲ Καῖσαρ αὐτὸν οὐδὲν ὑπὸ τῆς ταραχῆς τοῦ πλήθους μεταβαλὼν τῆς εὐνοίας.
16.141
εἰς πάντα γὰρ ἅπερ ἂν ἐπιτηδεύσειεν ἐφιλονείκει τὴν τῶν ἤδη γεγενημένων ἐπίδειξιν ὑπερβαλέσθαι, καί φασιν αὐτόν τε Καίσαρα καὶ ̓Αγρίππαν πολλάκις εἰπεῖν, ὡς ἀποδέοι τὰ τῆς ἀρχῆς ̔Ηρώδῃ τῆς οὔσης ἐν αὐτῷ μεγαλοψυχίας: ἄξιον γὰρ εἶναι καὶ Συρίας ἁπάσης καὶ Αἰγύπτου τὴν βασιλείαν ἔχειν.' "
16.182
καὶ δύο μὲν αὐτῷ τῶν δορυφόρων διεφθάρησαν φλογὸς ἔνδοθεν εἰσιοῦσιν ἀπαντώσης, ὡς ἐλέγετο, περίφοβος δ' αὐτὸς ἐξῄει, καὶ τοῦ δέους ἱλαστήριον μνῆμα λευκῆς πέτρας ἐπὶ τῷ στομίῳ κατεσκευάσατο πολυτελὲς τῇ δαπάνῃ." "
19.357
βλασφημίας τε γὰρ ἀπερρίπτουν εἰς τὸν κατοιχόμενον ἀπρεπεῖς λέγεσθαι καὶ ὅσοι στρατευόμενοι τότε ἔτυχον, συχνοὶ δ' ἦσαν, οἴκαδε ἀπῆλθον καὶ τοὺς ἀνδριάντας τῶν τοῦ βασιλέως θυγατέρων ἁρπάσαντες ὁμοθυμαδὸν ἐκόμισαν εἰς τὰ πορνεῖα καὶ στήσαντες ἐπὶ τῶν τεγῶν ὡς δυνατὸν ἦν ἀφύβριζον ἀσχημονέστερα διηγήσεως δρῶντες," "20.221 ἦν δὲ ἡ στοὰ τοῦ μὲν ἔξωθεν ἱεροῦ, κειμένη δ' ἐν φάραγγι βαθείᾳ τετρακοσίων πηχῶν τοὺς τοίχους ἔχουσα ἐκ λίθου τετραγώνου κατεσκεύαστο καὶ λευκοῦ πάνυ, τὸ μὲν μῆκος ἑκάστου λίθου πήχεις εἴκοσι, τὸ δὲ ὕψος ἕξ, ἔργον Σολόμωνος τοῦ βασιλέως πρώτου δειμαμένου τὸ σύμπαν ἱερόν." "20.222 ὁ βασιλεὺς δ', ἐπεπίστευτο γὰρ ὑπὸ Κλαυδίου Καίσαρος τὴν ἐπιμέλειαν τοῦ ἱεροῦ, λογισάμενος παντὸς μὲν ἔργου τὴν καθαίρεσιν εἶναι ῥᾳδίαν δυσχερῆ δὲ τὴν κατασκευήν, ἐπὶ δὲ τῆς στοᾶς ταύτης καὶ μᾶλλον, χρόνου τε γὰρ καὶ πολλῶν χρημάτων εἰς τοὖργον δεήσειν, ἠρνήσατο μὲν περὶ τούτου δεομένοις, καταστορέσαι δὲ λευκῷ λίθῳ τὴν πόλιν οὐκ ἐκώλυσεν." " None
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11.326 and Jaddua the high priest, when he heard that, was in an agony, and under terror, as not knowing how he should meet the Macedonians, since the king was displeased at his foregoing disobedience. He therefore ordained that the people should make supplications, and should join with him in offering sacrifice to God, whom he besought to protect that nation, and to deliver them from the perils that were coming upon them; 11.327 whereupon God warned him in a dream, which came upon him after he had offered sacrifice, that he should take courage, and adorn the city, and open the gates; that the rest should appear in white garments, but that he and the priests should meet the king in the habits proper to their order, without the dread of any ill consequences, which the providence of God would prevent. 11.328 Upon which, when he rose from his sleep, he greatly rejoiced, and declared to all the warning he had received from God. According to which dream he acted entirely, and so waited for the coming of the king.
11.333
However, Parmenio alone went up to him, and asked him how it came to pass that, when all others adored him, he should adore the high priest of the Jews? To whom he replied, “I did not adore him, but that God who hath honored him with his high priesthood; 11.334 for I saw this very person in a dream, in this very habit, when I was at Dios in Macedonia, who, when I was considering with myself how I might obtain the dominion of Asia, exhorted me to make no delay, but boldly to pass over the sea thither, for that he would conduct my army, and would give me the dominion over the Persians; 11.335 whence it is that, having seen no other in that habit, and now seeing this person in it, and remembering that vision, and the exhortation which I had in my dream, I believe that I bring this army under the divine conduct, and shall therewith conquer Darius, and destroy the power of the Persians, and that all things will succeed according to what is in my own mind.” 11.336 And when he had said this to Parmenio, and had given the high priest his right hand, the priests ran along by him, and he came into the city. And when he went up into the temple, he offered sacrifice to God, according to the high priest’s direction, and magnificently treated both the high priest and the priests.
12.119
1. The Jews also obtained honors from the kings of Asia when they became their auxiliaries; for Seleucus Nicator made them citizens in those cities which he built in Asia, and in the lower Syria, and in the metropolis itself, Antioch; and gave them privileges equal to those of the Macedonians and Greeks, who were the inhabitants, insomuch that these privileges continue to this very day:
13.77
Now the Jews that were at Alexandria were in great concern for those men, whose lot it was to contend for the temple at Jerusalem; for they took it very ill that any should take away the reputation of that temple, which was so ancient and so celebrated all over the habitable earth.
13.395
4. Now at this time the Jews were in possession of the following cities that had belonged to the Syrians, and Idumeans, and Phoenicians: At the sea-side, Strato’s Tower, Apollonia, Joppa, Jamnia, Ashdod, Gaza, Anthedon, Raphia, and Rhinocolura; 13.396 in the middle of the country, near to Idumea, Adora, and Marissa; near the country of Samaria, Mount Carmel, and Mount Tabor, Scythopolis, and Gadara; of the country of Gaulonitis, Seleucia and Gabala; 13.397 in the country of Moab, Heshbon, and Medaba, Lemba, and Oronas, Gelithon, Zara, the valley of the Cilices, and Pella; which last they utterly destroyed, because its inhabitants would not bear to change their religious rites for those peculiar to the Jews. The Jews also possessed others of the principal cities of Syria, which had been destroyed.
14.18
But when Sextus had made Herod general of the army of Celesyria, for he sold him that post for money, Hyrcanus was in fear lest Herod should make war upon him; nor was the effect of what he feared long in coming upon him; for Herod came and brought an army along with him to fight with Hyrcanus, as being angry at the trial he had been summoned to undergo before the Sanhedrim;
14.18
Moreover, Hyrcanus promised him, that when he had been brought thither, and had received his kingdom, he would restore that country, and those twelve cities which his father Alexander had taken from the Arabians, which were these, Medaba, Naballo, Libias, Tharabasa, Agala, Athone, Zoar, Orone, Marissa, Rudda, Lussa, and Oruba.
14.74
and he made Jerusalem tributary to the Romans, and took away those cities of Celesyria which the inhabitants of Judea had subdued, and put them under the government of the Roman president, and confined the whole nation, which had elevated itself so high before, within its own bounds. 14.75 Moreover, he rebuilt Gadara, which had been demolished a little before, to gratify Demetrius of Gadara, who was his freedman, and restored the rest of the cities, Hippos, and Scythopolis, and Pella, and Dios, and Samaria, as also Marissa, and Ashdod, and Jamnia, and Arethusa, to their own inhabitants: 14.76 these were in the inland parts. Besides those that had been demolished, and also of the maritime cities, Gaza, and Joppa, and Dora, and Strato’s Tower; which last Herod rebuilt after a glorious manner, and adorned with havens and temples, and changed its name to Caesarea. All these Pompey left in a state of freedom, and joined them to the province of Syria.
14.88
at which time were rebuilt Samaria, Ashdod, Scythopolis, Anthedon, Raphia, and Dora; Marissa also, and Gaza, and not a few others besides. And as the men acted according to Gabinius’s command, it came to pass, that at this time these cities were securely inhabited, which had been desolate for a long time.
14.117
Accordingly, the Jews have places assigned them in Egypt, wherein they inhabit, besides what is peculiarly allotted to this nation at Alexandria, which is a large part of that city. There is also an ethnarch allowed them, who governs the nation, and distributes justice to them, and takes care of their contracts, and of the laws to them belonging, as if he were the ruler of a free republic.
14.191
I have sent you a copy of that decree, registered on the tables, which concerns Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews, that it may be laid up among the public records; and I will that it be openly proposed in a table of brass, both in Greek and in Latin.
14.194
for these reasons I will that Hyrcanus, the son of Alexander, and his children, be ethnarchs of the Jews, and have the high priesthood of the Jews for ever, according to the customs of their forefathers, and that he and his sons be our confederates; and that besides this, everyone of them be reckoned among our particular friends.
14.205
and that whatsoever they shall hereafter have, and are in possession of, or have bought, they shall retain them all. It is also our pleasure that the city Joppa, which the Jews had originally, when they made a league of friendship with the Romans, shall belong to them, as it formerly did;
14.235
17. “Lucius Antonius, the son of Marcus, vice-quaestor, and vice-praetor, to the magistrates, senate, and people of the Sardians, sendeth greeting. Those Jews that are our fellowcitizens of Rome came to me, and demonstrated that they had an assembly of their own, according to the laws of their forefathers, and this from the beginning, as also a place of their own, wherein they determined their suits and controversies with one another. Upon their petition therefore to me, that these might be lawful for them, I gave order that these their privileges be preserved, and they be permitted to do accordingly.”
14.242
wherein they desire that the Jews may be allowed to observe their Sabbaths, and other sacred rites, according to the laws of their forefathers, and that they may be under no command, because they are our friends and confederates, and that nobody may injure them in our provinces. Now although the Trallians there present contradicted them, and were not pleased with these decrees, yet didst thou give order that they should be observed, and informedst us that thou hadst been desired to write this to us about them.
14.246
I would therefore have you know, that upon hearing the pleadings on both sides, I gave sentence that the Jews should not be prohibited to make use of their own customs.”
14.249
and Aristobulus, the son of Amyntas, and Sosipater, the son of Philip, worthy and good men, who gave a particular account of their affairs, the senate thereupon made a decree about what they had desired of them, that Antiochus the king, the son of Antiochus, should do no injury to the Jews, the confederates of the Romans; and that the fortresses, and the havens, and the country, and whatsoever else he had taken from them, should be restored to them; and that it may be lawful for them to export their goods out of their own havens;
14.258
we have decreed, that as many men and women of the Jews as are willing so to do, may celebrate their Sabbaths, and perform their holy offices, according to the Jewish laws; and may make their proseuchae at the sea-side, according to the customs of their forefathers; and if any one, whether he be a magistrate or private person, hindereth them from so doing, he shall be liable to a fine, to be applied to the uses of the city.”
14.284
o he accepted of Malichus’s defense for himself, and pretended to believe him that he had had no hand in the violent death of Antipater his father, but erected a fine monument for him. Herod also went to Samaria; and when he found them in great distress, he revived their spirits, and composed their differences.
14.299
When he had despatched these affairs, and was gone to meet Antigonus, he joined battle with him, and beat him, and drove him out of Judea presently, when he was just come into its borders. But when he was come to Jerusalem, Hyrcanus and the people put garlands about his head;
14.385
Upon this the senate was irritated; and Antony informed them further, that it was for their advantage in the Parthian war that Herod should be king. This seemed good to all the senators; and so they made a decree accordingly.
15.217
upon which an honorable employment was bestowed upon him accordingly. Now when Herod was come into Egypt, he was introduced to Caesar with great freedom, as already a friend of his, and received very great favors from him; for he made him a present of those four hundred Galatians who had been Cleopatra’s guards, and restored that country to him again, which, by her means, had been taken away from him. He also added to his kingdom Gadara, Hippos, and Samaria; and, besides those, the maritime cities, Gaza, and Anthedon, and Joppa, and Strato’s Tower.
15.274
These were prepared either to fight with one another, or that men who were condemned to death were to fight with them. And truly foreigners were greatly surprised and delighted at the vastness of the expenses here exhibited, and at the great dangers that were here seen; but to natural Jews, this was no better than a dissolution of those customs for which they had so great a veneration. 15.275 It appeared also no better than an instance of barefaced impiety, to throw men to wild beasts, for the affording delight to the spectators; and it appeared an instance of no less impiety, to change their own laws for such foreign exercises: 15.276 but, above all the rest, the trophies gave most distaste to the Jews; for as they imagined them to be images, included within the armor that hung round about them, they were sorely displeased at them, because it was not the custom of their country to pay honors to such images.
15.296
And when he went about building the wall of Samaria, he contrived to bring thither many of those that had been assisting to him in his wars, and many of the people in that neighborhood also, whom he made fellowcitizens with the rest. This he did out of an ambitious desire of building a temple, and out of a desire to make the city more eminent than it had been before; but principally because he contrived that it might at once be for his own security, and a monument of his magnificence. He also changed its name, and called it Sebaste. Moreover, he parted the adjoining country, which was excellent in its kind, among the inhabitants of Samaria, that they might be in a happy condition, upon their first coming to inhabit.
15.354
3. Now when Herod had already reigned seventeen years, Caesar came into Syria; at which time the greatest part of the inhabitants of Gadara clamored against Herod, as one that was heavy in his injunctions, and tyrannical.
15.357
And while they accused Herod of injuries, and plunderings, and subversions of temples, he stood unconcerned, and was ready to make his defense. However, Caesar gave him his right hand, and remitted nothing of his kindness to him, upon this disturbance by the multitude;
16.141
for in all his undertakings he was ambitious to exhibit what exceeded whatsoever had been done before of the same kind. And it is related that Caesar and Agrippa often said, that the dominions of Herod were too little for the greatness of his soul; for that he deserved to have both all the kingdom of Syria, and that of Egypt also.
16.182
where two of his guards were slain, by a flame that burst out upon those that went in, as the report was. So he was terribly affrighted, and went out, and built a propitiatory monument of that fright he had been in; and this of white stone, at the mouth of the sepulcher, and that at great expense also.
19.357
for they cast such reproaches upon the deceased as are not fit to be spoken of; and so many of them as were then soldiers, which were a great number, went to his house, and hastily carried off the statues of this king’s daughters, and all at once carried them into the brothel-houses, and when they had set them on the tops of those houses, they abused them to the utmost of their power, and did such things to them as are too indecent to be related. 20.221 These cloisters belonged to the outer court, and were situated in a deep valley, and had walls that reached four hundred cubits in length, and were built of square and very white stones, the length of each of which stones was twenty cubits, and their height six cubits. This was the work of king Solomon, who first of all built the entire temple. 20.222 But king Agrippa, who had the care of the temple committed to him by Claudius Caesar, considering that it is easy to demolish any building, but hard to build it up again, and that it was particularly hard to do it to these cloisters, which would require a considerable time, and great sums of money, he denied the petitioners their request about that matter; but he did not obstruct them when they desired the city might be paved with white stone.' ' None
77. Josephus Flavius, Jewish War, 1.155, 1.157, 1.282, 1.403, 1.408-1.414, 1.417-1.418, 2.113, 4.483-4.485, 5.147-5.152, 5.194, 5.241, 5.246, 5.432 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • City • Dead Sea and area, destroyed cities, myth of • Gate, city • Herod the Great, territorial expansion and building projects of, in cities outside kingdom • Jerusalem, Lower City • Jerusalem, Upper City • Jerusalem, as a consumer city • Philo of Alexandria, and the destruction of five cities • Plato, ideal city • Pompey, cities of coastal plain taken from Jewish state by • Rome (city) • Samaria (city of)/Sebaste, as economic development project • Samaria (city of)/Sebaste, confused with district of Samaria • Samaria (city of)/Sebaste, granted to Herod by Octavian • Samaria (city of)/Sebaste, history of • Samaria (city of)/Sebaste, liberated by Pompey • Samaria (city) • Samaria, district of (Samaritis), confused with city of Samaria • Sodom, Sodomite cities, destruction of • city-gate, forerunner of synagogue, Hellenistic period • diatribe, on the Sodomite cities

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 281, 285; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 78; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 42, 45; Levine (2005), The Ancient Synagogue, The First Thousand Years, 36; Schwartz (2008), 2 Maccabees, 375; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 100, 225, 231; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 22, 63, 141, 193, 202, 204; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 218, 257; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 168, 169, 172

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1.155 ̓Αφελόμενος δὲ τοῦ ἔθνους καὶ τὰς ἐν κοίλῃ Συρίᾳ πόλεις, ἃς εἷλον, ὑπέταξεν τῷ κατ' ἐκεῖνο ̔Ρωμαίων στρατηγῷ κατατεταγμένῳ καὶ μόνοις αὐτοὺς τοῖς ἰδίοις ὅροις περιέκλεισεν. ἀνακτίζει δὲ καὶ Γάδαρα ὑπὸ ̓Ιουδαίων κατεστραμμένην Γαδαρεῖ τινὶ τῶν ἰδίων ἀπελευθέρων Δημητρίῳ χαριζόμενος." 1.157 ἃς πάσας τοῖς γνησίοις ἀποδοὺς πολίταις κατέταξεν εἰς τὴν Συριακὴν ἐπαρχίαν. παραδοὺς δὲ ταύτην τε καὶ τὴν ̓Ιουδαίαν καὶ τὰ μέχρις Αἰγύπτου καὶ Εὐφράτου Σκαύρῳ διέπειν καὶ δύο τῶν ταγμάτων, αὐτὸς διὰ Κιλικίας εἰς ̔Ρώμην ἠπείγετο τὸν ̓Αριστόβουλον ἄγων μετὰ τῆς γενεᾶς αἰχμάλωτον.
1.282
̓Αντωνίου δὲ ἥπτετο πρὸς τὴν μεταβολὴν οἶκτος, καὶ κατὰ μνήμην μὲν τῆς ̓Αντιπάτρου ξενίας, τὸ δὲ ὅλον καὶ διὰ τὴν τοῦ παρόντος ἀρετὴν ἔγνω καὶ τότε βασιλέα καθιστᾶν ̓Ιουδαίων ὃν πρότερον αὐτὸς ἐποίησεν τετράρχην. ἐνῆγεν δὲ οὐκ ἔλαττον τῆς εἰς ̔Ηρώδην φιλοτιμίας ἡ πρὸς ̓Αντίγονον διαφορά: τοῦτον γὰρ δὴ στασιώδη τε καὶ ̔Ρωμαίων ἐχθρὸν ὑπελάμβανεν.
1.403
̓Αλλὰ γὰρ οὐκ οἴκοις μόνον αὐτῶν τὴν μνήμην καὶ τὰς ἐπικλήσεις περιέγραψεν, διέβη δὲ εἰς ὅλας πόλεις αὐτῷ τὸ φιλότιμον. ἐν μέν γε τῇ Σαμαρείτιδι πόλιν καλλίστῳ περιβόλῳ τειχισάμενος ἐπὶ σταδίους εἴκοσι καὶ καταγαγὼν ἑξακισχιλίους εἰς αὐτὴν οἰκήτορας, γῆν δὲ τούτοις προσνείμας λιπαρωτάτην καὶ ἐν μέσῳ τῷ κτίσματι ναόν τε ἐνιδρυσάμενος μέγιστον καὶ περὶ αὐτὸν τέμενος ἀποδείξας τῷ Καίσαρι τριῶν ἡμισταδίων, τὸ ἄστυ Σεβαστὴν ἐκάλεσεν: ἐξαίρετον δὲ τοῖς ἐν αὐτῷ παρέσχεν εὐνομίαν.
1.408
Κατιδὼν δὲ κἀν τοῖς παραλίοις πόλιν ἤδη μὲν κάμνουσαν, Στράτωνος ἐκαλεῖτο πύργος, διὰ δὲ εὐφυίαν τοῦ χωρίου δέξασθαι δυναμένην τὸ φιλότιμον αὐτοῦ, πᾶσαν ἀνέκτισεν λευκῷ λίθῳ καὶ λαμπροτάτοις ἐκόσμησεν βασιλείοις, ἐν ᾗ μάλιστα τὸ φύσει μεγαλόνουν ἐπεδείξατο.' "1.409 μεταξὺ γὰρ Δώρων καὶ ̓Ιόππης, ὧν ἡ πόλις μέση κεῖται, πᾶσαν εἶναι συμβέβηκεν τὴν παράλιον ἀλίμενον, ὡς πάντα τὸν τὴν Φοινίκην ἐπ' Αἰγύπτου παραπλέοντα σαλεύειν ἐν πελάγει διὰ τὴν ἐκ λιβὸς ἀπειλήν, ᾧ καὶ μετρίως ἐπαυρίζοντι τηλικοῦτον ἐπεγείρεται κῦμα πρὸς ταῖς πέτραις, ὥστε τὴν ὑποστροφὴν τοῦ κύματος ἐπὶ πλεῖστον ἐξαγριοῦν τὴν θάλασσαν." "1.411 Καθάπαν δ' ἔχων ἀντιπράσσοντα τὸν τόπον ἐφιλονείκησεν πρὸς τὴν δυσχέρειαν, ὡς τὴν μὲν ὀχυρότητα τῆς δομήσεως δυσάλωτον εἶναι τῇ θαλάσσῃ, τὸ δὲ κάλλος ὡς ἐπὶ μηδενὶ δυσκόλῳ κεκοσμῆσθαι: συμμετρησάμενος γὰρ ὅσον εἰρήκαμεν τῷ λιμένι μέγεθος καθίει λίθους ἐπ' ὀργυιὰς εἴκοσιν εἰς τὸ πέλαγος, ὧν ἦσαν οἱ πλεῖστοι μῆκος ποδῶν πεντήκοντα, βάθος ἐννέα, εὖρος δέκα, τινὲς δὲ καὶ μείζους." '1.412 ἐπεὶ δὲ ἀνεπληρώθη τὸ ὕφαλον, οὕτως ἤδη τὸ ὑπερέχον τοῦ πελάγους τεῖχος ἐπὶ διακοσίους πόδας ηὐρύνετο: ὧν οἱ μὲν ἑκατὸν προδεδόμηντο πρὸς τὴν ἀνακοπὴν τοῦ κύματος, προκυμία γοῦν ἐκλήθη, τὸ δὲ λοιπὸν ὑπόκειται τῷ περιθέοντι λιθίνῳ τείχει. τοῦτο δὲ πύργοις τε διείληπται μεγίστοις, ὧν ὁ προύχων καὶ περικαλλέστατος ἀπὸ τοῦ Καίσαρος προγόνου Δρούσιον κέκληται,' "1.413 ψαλίδες τε πυκναὶ πρὸς καταγωγὴν τῶν ἐνορμιζομένων καὶ τὸ πρὸ αὐτῶν πᾶν κύκλῳ νάγμα τοῖς ἀποβαίνουσιν πλατὺς περίπατος. ὁ δ' εἴσπλους βόρειος, αἰθριώτατος γὰρ ἀνέμων τῷ τόπῳ βορέας: καὶ ἐπὶ τοῦ στόματος κολοσσοὶ τρεῖς ἑκατέρωθεν ὑπεστηριγμένοι κίοσιν, ὧν τοὺς μὲν ἐκ λαιᾶς χειρὸς εἰσπλεόντων πύργος ναστὸς ἀνέχει, τοὺς δὲ ἐκ δεξιοῦ δύο ὀρθοὶ λίθοι συνεζευγμένοι τοῦ κατὰ θάτερον χεῖλος πύργου μείζονες." "1.414 προσεχεῖς δ' οἰκίαι τῷ λιμένι λευκοῦ καὶ αὗται λίθου, καὶ κατατείνοντες ἐπ' αὐτὸν οἱ στενωποὶ τοῦ ἄστεος πρὸς ἓν διάστημα μεμετρημένοι. καὶ τοῦ στόματος ἀντικρὺ ναὸς Καίσαρος ἐπὶ γηλόφου κάλλει καὶ μεγέθει διάφορος: ἐν δ' αὐτῷ κολοσσὸς Καίσαρος οὐκ ἀποδέων τοῦ ̓Ολυμπίασιν Διός, ᾧ καὶ προσείκασται, ̔Ρώμης δὲ ἴσος ̔́Ηρᾳ τῇ κατ' ̓́Αργος. ἀνέθηκεν δὲ τῇ μὲν ἐπαρχίᾳ τὴν πόλιν, τοῖς ταύτῃ δὲ πλοϊζομένοις τὸν λιμένα, Καίσαρι δὲ τὴν τιμὴν τοῦ κτίσματος: Καισάρειαν γοῦν ὠνόμασεν αὐτήν." 1.417 Φιλοπάτωρ γε μήν, εἰ καί τις ἕτερος: καὶ γὰρ τῷ πατρὶ μνημεῖον κατέθηκεν πόλιν, ἣν ἐν τῷ καλλίστῳ τῆς βασιλείας πεδίῳ κτίσας ποταμοῖς τε καὶ δένδρεσιν πλουσίαν ὠνόμασεν ̓Αντιπατρίδα, καὶ τὸ ὑπὲρ ̔Ιεριχοῦντος φρούριον ὀχυρότητι καὶ κάλλει διάφορον τειχίσας ἀνέθηκεν τῇ μητρὶ προσειπὼν Κύπρον. 1.418 Φασαήλῳ δὲ τἀδελφῷ τὸν ἐν ̔Ιεροσολύμοις ὁμώνυμον πύργον, οὗ τό τε σχῆμα καὶ τὴν ἐν τῷ μεγέθει πολυτέλειαν διὰ τῶν ἑξῆς δηλώσομεν. καὶ πόλιν ἄλλην κτίσας κατὰ τὸν ἀπὸ ̔Ιεριχοῦς ἰόντων αὐλῶνα πρὸς βορέαν Φασαηλίδα ὠνόμασεν.' "
2.113
ἄλλων δ' ἄλλως ἐξηγουμένων Σίμων τις ̓Εσσαῖος τὸ γένος ἔφη τοὺς μὲν στάχυς ἐνιαυτοὺς νομίζειν, βόας δὲ μεταβολὴν πραγμάτων διὰ τὸ τὴν χώραν ἀροτριῶντας ἀλλάσσειν: ὥστε βασιλεύσειν μὲν αὐτὸν τὸν τῶν ἀσταχύων ἀριθμόν, ἐν ποικίλαις δὲ πραγμάτων μεταβολαῖς γενόμενον τελευτήσειν. ταῦτα ἀκούσας ̓Αρχέλαος μετὰ πέντε ἡμέρας ἐπὶ τὴν δίκην ἐκλήθη." "
4.483
γειτνιᾷ δ' ἡ Σοδομῖτις αὐτῇ, πάλαι μὲν εὐδαίμων γῆ καρπῶν τε ἕνεκεν καὶ τῆς κατὰ πόλιν περιουσίας, νῦν δὲ κεκαυμένη πᾶσα." "4.484 φασὶ δὲ ὡς δι' ἀσέβειαν οἰκητόρων κεραυνοῖς καταφλεγῆναι: ἔστι γοῦν ἔτι λείψανα τοῦ θείου πυρός, καὶ πέντε μὲν πόλεων ἰδεῖν σκιάς, ἔτι δὲ κἀν τοῖς καρποῖς σποδιὰν ἀναγεννωμένην, οἳ χροιὰν μὲν ἔχουσι τῶν ἐδωδίμων ὁμοίαν, δρεψαμένων δὲ χερσὶν εἰς καπνὸν διαλύονται καὶ τέφραν." '4.485 τὰ μὲν δὴ περὶ τὴν Σοδομῖτιν μυθευόμενα τοιαύτην ἔχει πίστιν ἀπὸ τῆς ὄψεως.' "
5.147
τῷ τρίτῳ δ' ἀρχὴ ἦν ὁ ̔Ιππικὸς πύργος, ὅθεν μέχρι τοῦ βορείου κλίματος κατατεῖνον ἐπὶ τὸν Ψήφινον πύργον, ἔπειτα καθῆκον ἀντικρὺ τῶν ̔Ελένης μνημείων, ̓Αδιαβηνὴ βασιλὶς ἦν αὕτη ̓Ιζάτου βασιλέως θυγάτηρ, καὶ διὰ σπηλαίων βασιλικῶν μηκυνόμενον ἐκάμπτετο μὲν γωνιαίῳ πύργῳ κατὰ τὸ τοῦ Γναφέως προσαγορευόμενον μνῆμα, τῷ δ' ἀρχαίῳ περιβόλῳ συνάπτον εἰς τὴν Κεδρῶνα καλουμένην φάραγγα κατέληγεν." '5.148 τοῦτο τῇ προσκτισθείσῃ πόλει περιέθηκεν ̓Αγρίππας, ἥπερ ἦν πᾶσα γυμνή: πλήθει γὰρ ὑπερχεομένη κατὰ μικρὸν ἐξεῖρπε τῶν περιβόλων.' "5.149 καὶ τοῦ ἱεροῦ τὰ προσάρκτια πρὸς τῷ λόφῳ συμπολίζοντες ἐπ' οὐκ ὀλίγον προῆλθον καὶ τέταρτον περιοικηθῆναι λόφον, ὃς καλεῖται Βεζεθά, κείμενος μὲν ἀντικρὺ τῆς ̓Αντωνίας, ἀποτεμνόμενος δὲ ὀρύγματι βαθεῖ:" "5.151 διὸ δὴ καὶ πλεῖστον ὕψος τοῖς πύργοις προσεδίδου τὸ βάθος τῆς τάφρου. ἐκλήθη δ' ἐπιχωρίως Βεζεθὰ τὸ νεόκτιστον μέρος, ὃ μεθερμηνευόμενον ̔Ελλάδι γλώσσῃ καινὴ λέγοιτ' ἂν πόλις." '5.152 δεομένων οὖν τῶν ταύτῃ σκέπης ὁ πατὴρ τοῦ νῦν βασιλέως καὶ ὁμώνυμος ̓Αγρίππας ἄρχεται μὲν οὗ προείπομεν τείχους, δείσας δὲ Κλαύδιον Καίσαρα, μὴ τὸ μέγεθος τῆς κατασκευῆς ἐπὶ νεωτερισμῷ πραγμάτων ὑπονοήσῃ καὶ στάσεως, παύεται θεμελίους μόνον βαλόμενος.
5.194
ἐν αὐτῷ δὲ εἱστήκεσαν ἐξ ἴσου διαστήματος στῆλαι τὸν τῆς ἁγνείας προσημαίνουσαι νόμον αἱ μὲν ̔Ελληνικοῖς αἱ δὲ ̔Ρωμαϊκοῖς γράμμασιν μηδένα ἀλλόφυλον ἐντὸς τοῦ ἁγίου παριέναι:' "
5.246
ἡ Βεζαθὰ δὲ λόφος διῄρητο μέν, ὡς ἔφην, ἀπὸ τῆς ̓Αντωνίας, πάντων δ' ὑψηλότατος ὢν μέρει τῆς καινῆς πόλεως προσῴκιστο." " None
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1.155 7. He also took away from the nation all those cities that they had formerly taken, and that belonged to Celesyria, and made them subject to him that was at that time appointed to be the Roman president there; and reduced Judea within its proper bounds. He also rebuilt Gadara, that had been demolished by the Jews, in order to gratify one Demetrius, who was of Gadara,
1.157
All which he restored to their own citizens, and put them under the province of Syria; which province, together with Judea, and the countries as far as Egypt and Euphrates, he committed to Scaurus as their governor, and gave him two legions to support him; while he made all the haste he could himself to go through Cilicia, in his way to Rome, having Aristobulus and his children along with him as his captives.
1.282
4. Hereupon Antony was moved to compassion at the change that had been made in Herod’s affairs, and this both upon his calling to mind how hospitably he had been treated by Antipater, but more especially on account of Herod’s own virtue; so he then resolved to get him made king of the Jews, whom he had himself formerly made tetrarch. The contest also that he had with Antigonus was another inducement, and that of no less weight than the great regard he had for Herod; for he looked upon Antigonus as a seditious person, and an enemy of the Romans;
1.403
2. Yet did he not preserve their memory by particular buildings only, with their names given them, but his generosity went as far as entire cities; for when he had built a most beautiful wall round a country in Samaria, twenty furlongs long, and had brought six thousand inhabitants into it, and had allotted to it a most fruitful piece of land, and in the midst of this city, thus built, had erected a very large temple to Caesar, and had laid round about it a portion of sacred land of three furlongs and a half, he called the city Sebaste, from Sebastus, or Augustus, and settled the affairs of the city after a most regular manner.
1.408
5. And when he observed that there was a city by the seaside that was much decayed (its name was Strato’s Tower) but that the place, by the happiness of its situation, was capable of great improvements from his liberality, he rebuilt it all with white stone, and adorned it with several most splendid palaces, wherein he especially demonstrated his magimity; 1.409 for the case was this, that all the seashore between Dora and Joppa, in the middle, between which this city is situated, had no good haven, insomuch that every one that sailed from Phoenicia for Egypt was obliged to lie in the stormy sea, by reason of the south winds that threatened them; which wind, if it blew but a little fresh, such vast waves are raised, and dash upon the rocks, that upon their retreat the sea is in a great ferment for a long way. 1.411 6. Now, although the place where he built was greatly opposite to his purposes, yet did he so fully struggle with that difficulty, that the firmness of his building could not easily be conquered by the sea; and the beauty and ornament of the works were such, as though he had not had any difficulty in the operation; for when he had measured out as large a space as we have before mentioned, he let down stones into twentyfathom water, the greatest part of which were fifty feet in length, and nine in depth, and ten in breadth, and some still larger. 1.412 But when the haven was filled up to that depth, he enlarged that wall which was thus already extant above the sea, till it was two hundred feet wide; one hundred of which had buildings before it, in order to break the force of the waves, whence it was called Procumatia, or the first breaker of the waves; but the rest of the space was under a stone wall that ran round it. On this wall were very large towers, the principal and most beautiful of which was called Drusium, from Drusus, who was son-in-law to Caesar. 1.413 7. There were also a great number of arches, where the mariners dwelt; and all the places before them round about was a large valley, or walk, for a quay or landing-place to those that came on shore; but the entrance was on the north, because the north wind was there the most gentle of all the winds. At the mouth of the haven were on each side three great Colossi, supported by pillars, where those Colossi that are on your left hand as you sail into the port are supported by a solid tower; but those on the right hand are supported by two upright stones joined together, which stones were larger than that tower which was on the other side of the entrance. 1.414 Now there were continual edifices joined to the haven, which were also themselves of white stone; and to this haven did the narrow streets of the city lead, and were built at equal distances one from another. And over against the mouth of the haven, upon an elevation, there was a temple for Caesar, which was excellent both in beauty and largeness; and therein was a Colossus of Caesar, not less than that of Jupiter Olympius, which it was made to resemble. The other Colossus of Rome was equal to that of Juno at Argos. So he dedicated the city to the province, and the haven to the sailors there; but the honor of the building he ascribed to Caesar, and named it Caesarea accordingly.
1.417
9. Herod was also a lover of his father, if any other person ever was so; for he made a monument for his father, even that city which he built in the finest plain that was in his kingdom, and which had rivers and trees in abundance, and named it Antipatris. He also built a wall about a citadel that lay above Jericho, and was a very strong and very fine building, and dedicated it to his mother, and called it Cypros. 1.418 Moreover, he dedicated a tower that was at Jerusalem, and called it by the name of his brother Phasaelus, whose structure, largeness, and magnificence we shall describe hereafter. He also built another city in the valley that leads northward from Jericho, and named it Phasaelis.
2.113
and when one of them had one interpretation, and another had another, Simon, one of the sect of Essenes, said that he thought the ears of corn denoted years, and the oxen denoted a mutation of things, because by their ploughing they made an alteration of the country. That therefore he should reign as many years as there were ears of corn; and after he had passed through various alterations of fortune, should die. Now five days after Archelaus had heard this interpretation he was called to his trial.
4.483
The country of Sodom borders upon it. It was of old a most happy land, both for the fruits it bore and the riches of its cities, although it be now all burnt up. 4.484 It is related how, for the impiety of its inhabitants, it was burnt by lightning; in consequence of which there are still the remainders of that Divine fire, and the traces or shadows of the five cities are still to be seen, as well as the ashes growing in their fruits; which fruits have a color as if they were fit to be eaten, but if you pluck them with your hands, they dissolve into smoke and ashes. 4.485 And thus what is related of this land of Sodom hath these marks of credibility which our very sight affords us.
5.147
The beginning of the third wall was at the tower Hippicus, whence it reached as far as the north quarter of the city, and the tower Psephinus, and then was so far extended till it came over against the monuments of Helena, which Helena was queen of Adiabene, the daughter of Izates; it then extended further to a great length, and passed by the sepulchral caverns of the kings, and bent again at the tower of the corner, at the monument which is called the “Monument of the Fuller,” and joined to the old wall at the valley called the “Valley of Cedron.” 5.148 It was Agrippa who encompassed the parts added to the old city with this wall, which had been all naked before; for as the city grew more populous, it gradually crept beyond its old limits, 5.149 and those parts of it that stood northward of the temple, and joined that hill to the city, made it considerably larger, and occasioned that hill, which is in number the fourth, and is called “Bezetha,” to be inhabited also. It lies over against the tower Antonia, but is divided from it by a deep valley, 5.151 for which reason also that depth of the ditch made the elevation of the towers more remarkable. This new-built part of the city was called “Bezetha,” in our language, which, if interpreted in the Grecian language, may be called “the New City.” 5.152 Since, therefore, its inhabitants stood in need of a covering, the father of the present king, and of the same name with him, Agrippa, began that wall we spoke of; but he left off building it when he had only laid the foundations, out of the fear he was in of Claudius Caesar, lest he should suspect that so strong a wall was built in order to make some innovation in public affairs;
5.194
upon it stood pillars, at equal distances from one another, declaring the law of purity, some in Greek, and some in Roman letters, that “no foreigner should go within that sanctuary;” for that second court of the temple was called “the Sanctuary;”
5.246
but for the hill Bezetha, it was divided from the tower of Antonia, as we have already told you; and as that hill on which the tower of Antonia stood was the highest of these three, so did it adjoin to the new city, and was the only place that hindered the sight of the temple on the north.' ' None
78. Josephus Flavius, Against Apion, 1.197 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Darius I, David, City of • city/-ies (polis) • metropolis (Mother-City)

 Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 110, 112; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 274

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1.197 “ἔστι γὰρ τῶν ̓Ιουδαίων τὰ μὲν πολλὰ ὀχυρώματα κατὰ τὴν χώραν καὶ κῶμαι, μία δὲ πόλις ὀχυρὰ πεντήκοντα μάλιστα σταδίων τὴν περίμετρον, ἣν οἰκοῦσι μὲν ἀνθρώπων περὶ δώδεκα'' None
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1.197 “There are many strong places and villages (says he) in the country of Judea: but one strong city there is, about fifty furlongs in circumference, which is inhabited by a hundred and twenty thousand men, or thereabouts: they call it Jerusalem. '' None
79. Mishnah, Avodah Zarah, 1.3 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • City/town • city, Roman, as family-based religious institution

 Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 27; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 244

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1.3 וְאֵלּוּ אֵידֵיהֶן שֶׁל גּוֹיִם, קָלֶנְדָּא, וּסְטַרְנוּרָא, וּקְרָטֵסִים, וְיוֹם גְּנֻסְיָא שֶׁל מְלָכִים, וְיוֹם הַלֵּידָה, וְיוֹם הַמִּיתָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, כָּל מִיתָה שֶׁיֶּשׁ בָּהּ שְׂרֵפָה, יֶשׁ בָּהּ עֲבוֹדָה זָרָה. וְשֶׁאֵין בָּהּ שְׂרֵפָה, אֵין בָּה עֲבוֹדָה זָרָה. יוֹם תִּגְלַחַת זְקָנוֹ וּבְלוֹרִיתוֹ, יוֹם שֶׁעָלָה בוֹ מִן הַיָּם, וְיוֹם שֶׁיָּצָא בוֹ מִבֵּית הָאֲסוּרִים, וְגוֹי שֶׁעָשָׂה מִשְׁתֶּה לִבְנוֹ, אֵינוֹ אָסוּר אֶלָּא אוֹתוֹ הַיּוֹם וְאוֹתוֹ הָאִישׁ בִּלְבָד:'' None
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1.3 These are the festivities of the idolaters: Kalenda, Saturnalia, Kratesis, the anniversary of accession to the throne and birthdays and anniversaries of deaths, according to Rabbi Meir. But the Sages say: a death at which burning of articles of the dead takes place is attended by idolatry, but where there is not such burning there is no idolatry. But the day of shaving ones beard and lock of hair, or the day of landing after a sea voyage, or the day of release from prison, or if an idolater holds a banquet for his son the prohibition only applies to that day and that particular person.'' None
80. Mishnah, Bava Qamma, 8.1 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • City/town • Exile (to city of refuge)

 Found in books: Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 76; Schick (2021), Intention in Talmudic Law: Between Thought and Deed, 53

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8.1 הַחוֹבֵל בַּחֲבֵרוֹ חַיָּב עָלָיו מִשּׁוּם חֲמִשָּׁה דְבָרִים, בְּנֶזֶק, בְּצַעַר, בְּרִפּוּי, בְּשֶׁבֶת, וּבְבֹשֶׁת. בְּנֶזֶק כֵּיצַד. סִמָּא אֶת עֵינוֹ, קָטַע אֶת יָדוֹ, שִׁבֵּר אֶת רַגְלוֹ, רוֹאִין אוֹתוֹ כְּאִלּוּ הוּא עֶבֶד נִמְכָּר בַּשּׁוּק וְשָׁמִין כַּמָּה הָיָה יָפֶה וְכַמָּה הוּא יָפֶה. צַעַר, כְּוָאוֹ בְשַׁפּוּד אוֹ בְמַסְמֵר, וַאֲפִלּוּ עַל צִפָּרְנוֹ, מְקוֹם שֶׁאֵינוֹ עוֹשֶׂה חַבּוּרָה, אוֹמְדִין כַּמָּה אָדָם כַּיּוֹצֵא בָזֶה רוֹצֶה לִטֹּל לִהְיוֹת מִצְטַעֵר כָּךְ. רִפּוּי, הִכָּהוּ חַיָּב לְרַפְּאֹתוֹ. עָלוּ בוֹ צְמָחִים, אִם מֵחֲמַת הַמַּכָּה, חַיָּב. שֶׁלֹּא מֵחֲמַת הַמַּכָּה, פָּטוּר. חָיְתָה וְנִסְתְּרָה, חָיְתָה וְנִסְתְּרָה, חַיָּב לְרַפְּאֹתוֹ. חָיְתָה כָל צָרְכָּהּ, אֵינוֹ חַיָּב לְרַפְּאֹתוֹ. שֶׁבֶת, רוֹאִין אוֹתוֹ כְּאִלוּ הוּא שׁוֹמֵר קִשּׁוּאִין, שֶׁכְּבָר נָתַן לוֹ דְמֵי יָדוֹ וּדְמֵי רַגְלוֹ. בֹּשֶׁת, הַכֹּל לְפִי הַמְבַיֵּשׁ וְהַמִּתְבַּיֵּשׁ. הַמְבַיֵּשׁ אֶת הֶעָרֹם, הַמְבַיֵּשׁ אֶת הַסּוּמָא, וְהַמְבַיֵּשׁ אֶת הַיָּשֵׁן, חַיָּב. וְיָשֵׁן שֶׁבִּיֵּשׁ, פָּטוּר. נָפַל מִן הַגָּג, וְהִזִּיק וּבִיֵּשׁ, חַיָּב עַל הַנֶּזֶק וּפָטוּר עַל הַבֹּשֶׁת, שֶׁנֶּאֱמַר (דברים כה) וְשָׁלְחָה יָדָהּ וְהֶחֱזִיקָה בִּמְבֻשָׁיו, אֵינוֹ חַיָּב עַל הַבֹּשֶׁת עַד שֶׁיְהֵא מִתְכַּוֵּן:'' None
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8.1 He who wounds his fellow is liable to compensate him on five counts: for injury, for pain, for healing, for loss of income and for indignity. ‘For injury’: How so? If he blinded his fellow’s eye, cut off his hand or broke his foot, his fellow is looked upon as if he was a slave to be sold in the market and they assess how much he was worth and how much he is worth. ‘For pain’? If he burned him with a spit or a nail, even though it was on his fingernail, a place where it leaves no wound, they estimate how much money such a man would be willing to take to suffer so. ‘Healing’? If he struck him he is liable to pay the cost of his healing. If sores arise on him on account of the blow, he is liable for the cost of their healing. If not on account of the blow, he is not liable. If the wound healed and then opened and healed and then opened, he is liable for the cost of the healing. If it healed completely, he is no longer liable to pay the cost of the healing. ‘Loss of income’: He is looked upon as a watchman of a cucumber field, since he already gave him compensation for the loss of his hand or foot. ‘Indignity’: All is according to the status of the one that inflicts indignity and the status of the one that suffers indignity. If a man inflicted indignity on a naked man, or a blind man, or a sleeping man, he is still liable. If a man fell from the roof and caused injury and inflicted indignity, he is liable for the injury but not for the indignity, as it says, “And she puts forth her hand and grabs him by the private parts”, a man is liable only when he intended to inflict indignity.'' None
81. Mishnah, Nedarim, 5.5 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Cities • Cities, properties owned by • Rabbis, views of cities • city-gate, forerunner of synagogue, Hellenistic period • city-gate, forerunner of synagogue, biblical period • town/city square, plaza, sanctity of

 Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 57; Levine (2005), The Ancient Synagogue, The First Thousand Years, 42, 381

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5.5 וְאֵיזֶהוּ דָבָר שֶׁל עוֹלֵי בָבֶל, כְּגוֹן הַר הַבַּיִת וְהָעֲזָרוֹת וְהַבּוֹר שֶׁבְּאֶמְצַע הַדֶּרֶךְ. וְאֵיזֶהוּ דָבָר שֶׁל אוֹתָהּ הָעִיר, כְּגוֹן הָרְחָבָה וְהַמֶּרְחָץ, וּבֵית הַכְּנֶסֶת וְהַתֵּבָה וְהַסְּפָרִים. וְהַכּוֹתֵב חֶלְקוֹ לַנָּשִׂיא. רַבִּי יְהוּדָה אוֹמֵר, אֶחָד כּוֹתֵב לַנָּשִׂיא וְאֶחָד כּוֹתֵב לְהֶדְיוֹט. מַה בֵּין כּוֹתֵב לַנָּשִׂיא לְכוֹתֵב לְהֶדְיוֹט, שֶׁהַכּוֹתֵב לַנָּשִׂיא אֵינוֹ צָרִיךְ לְזַכּוֹת. וַחֲכָמִים אוֹמְרִים, אֶחָד זֶה וְאֶחָד זֶה צְרִיכִין לְזַכּוֹת. לֹא דִבְּרוּ בַנָּשִׂיא אֶלָּא בַהֹוֶה. רַבִּי יְהוּדָה אוֹמֵר, אֵין אַנְשֵׁי גָלִיל צְרִיכִין לִכְתֹּב, שֶׁכְּבָר כָּתְבוּ אֲבוֹתֵיהֶם עַל יְדֵיהֶם:'' None
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5.5 What are the things that belong to those that came up from Babylonia to Jerusalem? For example the Temple Mount and the Temple courtyards and the well in the middle of the road. What are the things that belong to that town? For example the public square, the bath-house, the synagogue, the ark, and the sacred scrolls. And he should assign his portion to the Patriarch. Rabbi Judah says: it is the same whether he assigns it to the Patriarch or to a private individual. But what is the difference between one who assigns it to the Patriarch and one who assigns it to a private individual? If he assigns it to the Patriarch, he need not formally confer title. But the Sages say: both this and this require formal conferring of title, they mentioned the Patriarch in particular as this is usual. Rabbi Judah said: The Galileans need not assign their portion, because their ancestors have already done so for them.'' None
82. Mishnah, Shekalim, 1.3 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • City/town • metropolis (Mother-City)

 Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 430; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 52

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1.3 בַּחֲמִשָּׁה עָשָׂר בּוֹ, שֻׁלְחָנוֹת הָיוּ יוֹשְׁבִין בַּמְּדִינָה. בְּעֶשְׂרִים וַחֲמִשָּׁה, יָשְׁבוּ בַּמִּקְדָּשׁ. מִשֶּׁיָּשְׁבוּ בַּמִּקְדָּשׁ, הִתְחִילוּ לְמַשְׁכֵּן. אֶת מִי מְמַשְׁכְּנִין, לְוִיִּם וְיִשְׂרְאֵלִים, גֵּרִים וַעֲבָדִים מְשֻׁחְרָרִים, אֲבָל לֹא נָשִׁים וַעֲבָדִים וּקְטַנִּים. כָּל קָטָן שֶׁהִתְחִיל אָבִיו לִשְׁקוֹל עַל יָדוֹ, שׁוּב אֵינוֹ פּוֹסֵק. וְאֵין מְמַשְׁכְּנִין אֶת הַכֹּהֲנִים מִפְּנֵי דַּרְכֵּי שָׁלוֹם:'' None
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1.3 On the fifteenth of Adar they would set up tables of money changers in the provinces. On the twenty-fifth they set them up in the Temple. When the tables were set up in the Temple, they began to exact pledges from those who had not paid. From whom did they exact pledges? From Levites and Israelites, converts and freed slaves, but not women or slaves or minors. Any minor on whose behalf his father has begun to pay the shekel, may not discontinue it again. But they did not exact pledges from the priests, because of the ways of peace.'' None
83. Mishnah, Yadayim, 4.6 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Dio Chrysostoms Essenes, as ideal Stoic polis/city • paganism, cities of Palestine as pagan

 Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 325; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 197

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4.6 אוֹמְרִים צְדוֹקִים, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם, וְסִפְרֵי הוֹמֵרִיס אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, וְכִי אֵין לָנוּ עַל הַפְּרוּשִׁים אֶלָּא זוֹ בִלְבָד. הֲרֵי הֵם אוֹמְרִים, עַצְמוֹת חֲמוֹר טְהוֹרִים וְעַצְמוֹת יוֹחָנָן כֹּהֵן גָּדוֹל טְמֵאִים. אָמְרוּ לוֹ, לְפִי חִבָּתָן הִיא טֻמְאָתָן, שֶׁלֹּא יַעֲשֶׂה אָדָם עַצְמוֹת אָבִיו וְאִמּוֹ תַּרְוָדוֹת. אָמַר לָהֶם, אַף כִּתְבֵי הַקֹּדֶשׁ לְפִי חִבָּתָן הִיא טֻמְאָתָן, וְסִפְרֵי הוֹמֵרִיס, שֶׁאֵינָן חֲבִיבִין, אֵינָן מְטַמְּאִין אֶת הַיָּדָיִם:'' None
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4.6 The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yoha ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yoha the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands.'' None
84. New Testament, 1 Peter, 2.9 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Holy City, people • devil, the, as head of earthly city

 Found in books: Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 3, 13; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 159

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2.9 ὑμεῖς δὲ γένος ἐκλεκτόν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν, ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς·'' None
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2.9 But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light: "" None
85. New Testament, 1 Corinthians, 9.4-9.7, 12.12-12.27, 15.28, 15.54-15.55, 16.8-16.9 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Amphipolis, city • Beroea, city • City • City of God (Augustine) • Dium, city • Gate, city • Romans, Letter to, Rome, city of • Urbanus • brothels, location within cities • city of God, as community • devil, the, as head of earthly city • pagan, city • two cities

 Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 331; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 166; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 102; Nasrallah (2019), Archaeology and the Letters of Paul, 48; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 253; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 187, 188; Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century. 77, 142; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 84, 256, 257, 279; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 157, 159

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9.4 μὴ οὐκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πεῖν; 9.5 μὴ οὐκ ἔχομεν ἐξουσίαν ἀδελφὴν γυναῖκα περιάγειν, ὡς καὶ οἱ λοιποὶ ἀπόστολοι καὶ οἱ ἀδελφοὶ τοῦ κυρίου καὶ Κηφᾶς; 9.6 ἢ μόνος ἐγὼ καὶ Βαρνάβας οὐκ ἔχομεν ἐξουσίαν μὴ ἐργάζεσθαι; 9.7 τίς στρατεύεται ἰδίοις ὀψωνίοις ποτέ; τίς φυτεύει ἀμπελῶνα καὶ τὸν καρπὸν αὐτοῦ οὐκ ἐσθίει; ἢ τίς ποιμαίνει ποίμνην καὶ ἐκ τοῦ γάλακτος τῆς ποίμνης οὐκ ἐσθίει;
12.12
Καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ χριστός· 12.13 καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες, εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν. 12.14 καὶ γὰρ τὸ σῶμα οὐκ ἔστιν ἓν μέλος ἀλλὰ πολλά. ἐὰν εἴπῃ ὁ πούς 12.15 Ὅτι οὐκ εἰμὶ χείρ, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος· καὶ ἐὰν εἴπῃ τὸ οὖς 12.16 Ὅτι οὐκ εἰμὶ ὀφθαλμός, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος· 12.17 εἰ ὅλον τὸ σῶμα ὀφθαλμός, ποῦ ἡ ἀκοή; εἰ ὅλον ἀκοή, ποῦ ἡ ὄσφρησις; 12.18 νῦν δὲ ὁ θεὸς ἔθετο τὰ μέλη, ἓν ἕκαστον αὐτῶν, ἐν τῷ σώματι καθὼς ἠθέλησεν. 12.19 εἰ δὲ ἦν τὰ πάνταἓν μέλος, ποῦ τὸ σῶμα; 12.20 νῦν δὲ πολλὰ μέλη, ἓν δὲ σῶμα. οὐ δύναται δὲ ὁ ὀφθαλμὸς εἰπεῖν τῇ χειρί 12.21 Χρείαν σου οὐκ ἔχω, ἢ πάλιν ἡ κεφαλὴ τοῖς ποσίν Χρείαν ὑμῶν οὐκ ἔχω· 12.22 ἀλλὰ πολλῷ μᾶλλον τὰ δοκοῦντα μέλη τοῦ σώματος ἀσθενέστερα ὑπάρχειν ἀναγκαῖά ἐστιν, 12.23 καὶ ἃ δοκοῦμεν ἀτιμότερα εἶναι τοῦ σώματος, τούτοις τιμὴν περισσοτέραν περιτίθεμεν, καὶ τὰ ἀσχήμονα ἡμῶν εὐσχημοσύνην περισσοτέραν ἔχει, 12.24 τὰ δὲ εὐσχήμονα ἡμῶν οὐ χρείαν ἔχει. ἀλλὰ ὁ θεὸς συνεκέρασεν τὸ σῶμα, τῷ ὑστερουμένῳ περισσοτέραν δοὺς τιμήν, 12.25 ἵνα μὴ ᾖ σχίσμα ἐν τῷ σώματι, ἀλλὰ τὸ αὐτὸ ὑπὲρ ἀλλήλων μεριμνῶσι τὰ μέλη. 12.26 καὶ εἴτε πάσχει ἓν μέλος, συνπάσχει πάντα τὰ μέλη· εἴτε δοξάζεται μέλος, συνχαίρει πάντα τὰ μέλη. 12.27 ὑμεῖς δέ ἐστε σῶμα Χριστοῦ καὶ μέλη ἐκ μέρους.
15.28
ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, τότε καὶ αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ ὁ θεὸς πάντα ἐν πᾶσιν.
15.54
ὅταν δὲ τὸ θνητὸν τοῦτο ἐνδύσηται τὴν ἀθανασίαν, τότε γενήσεται ὁ λόγος ὁ γεγραμμένος Κατεπόθη ὁ θάνατος εἰς νῖκος. 15.55 ποῦ σου, θάνατε, τὸ νῖκος; ποῦ σου, θάνατε, τὸ κέντρον;
16.8
ἐπιμένω δὲ ἐν Ἐφέσῳ ἕως τῆς πεντηκοστῆς· 16.9 θύρα γάρ μοι ἀνέῳγεν μεγάλη καὶ ἐνεργής, καὶ ἀντικείμενοι πολλοί.'' None
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9.4 Have we no right to eat and to drink? 9.5 Have we noright to take along a wife who is a believer, even as the rest of theapostles, and the brothers of the Lord, and Cephas? 9.6 Or have onlyBarnabas and I no right to not work?' "9.7 What soldier ever serves athis own expense? Who plants a vineyard, and doesn't eat of its fruit?Or who feeds a flock, and doesn't drink from the flock's milk?" 12.12 For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12.13 For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 12.14 For the body is not one member, but many. 12.15 If the foot would say, "Because I\'m not the hand, I\'m not part of thebody," it is not therefore not part of the body. 12.16 If the earwould say, "Because I\'m not the eye, I\'m not part of the body," it\'snot therefore not part of the body. 12.17 If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be? 12.18 But now God has set the members, each one ofthem, in the body, just as he desired. 12.19 If they were all onemember, where would the body be? 12.20 But now they are many members,but one body. 12.21 The eye can\'t tell the hand, "I have no need foryou," or again the head to the feet, "I have no need for you." 12.22 No, much rather, those members of the body which seem to be weaker arenecessary. 12.23 Those parts of the body which we think to be lesshonorable, on those we bestow more abundant honor; and ourunpresentable parts have more abundant propriety; 12.24 whereas ourpresentable parts have no such need. But God composed the bodytogether, giving more abundant honor to the inferior part, 12.25 thatthere should be no division in the body, but that the members shouldhave the same care for one another. 12.26 When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it. 12.27 Now you are the body of Christ, and members individually.
15.28
When all things have been subjected to him, then theSon will also himself be subjected to him who subjected all things tohim, that God may be all in all.
15.54
But when this corruptible will have put onincorruption, and this mortal will have put on immortality, then whatis written will happen: "Death is swallowed up in victory." 15.55 "Death, where is your sting?Hades, where is your victory?"
16.8
But I will stay at Ephesus until Pentecost, 16.9 for a greatand effective door has opened to me, and there are many adversaries.'' None
86. New Testament, 1 Timothy, 2.8-2.9 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Rome (city) • Urbanus • city, civic life context/religion

 Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 131; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 167; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 76

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2.8 Βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἐπαίροντας ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμῶν. 2.9 Ὡσαύτως γυναῖκας ἐν καταστολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς, μὴ ἐν πλέγμασιν καὶ χρυσίῳ ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ,'' None
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2.8 I desire therefore that the men in every place pray, lifting up holy hands without wrath and doubting. 2.9 In the same way, that women also adorn themselves in decent clothing, with modesty and propriety; not just with braided hair, gold, pearls, or expensive clothing; '' None
87. New Testament, Acts, 3.2, 3.10, 4.4, 4.13, 6.5, 6.7, 7.41, 16.13-16.14, 17.6-17.9, 17.16-17.19, 17.22-17.31, 17.34, 18.2, 18.12, 18.24-18.27, 19.23-19.40, 22.3, 22.25-22.26, 23.27 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Amphipolis, city • Beroea, city • Christianity, and cities • Cities • Cities, Free • Cities, layout, buildings, and monuments • City • Edessa, city • Elana, city in Arabia • Ephesos, seven cities/epistles in the Revelation • Gate, city • Jerusalem, city • Jewish city, small church • Jews, Judaism, Rome, city of • Pella, city • Philippi, city • Quarters, of city • Rome (city) • Sculpture, , in city centers and civic monuments • Stobi, city • Thessalonica, city • Urbanus • church near Modern Metropolis (Athens) cat. A • cities, and Christianity • city • city, sacred / holy city • city, symbolic city • city, ‚learning city‘ • city-states • council, city’s, • imperial administration and the city, cult • pagan, pagans, cities • post-Herulian city wall of Athens • prefect, city/urban prefect • refuge, city (cities) of

 Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 11, 84, 298; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 172, 216, 218, 301; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 169; Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 160; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 132, 248; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 218; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 46, 166, 167, 168; Levine (2005), The Ancient Synagogue, The First Thousand Years, 114; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 35; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 760, 769; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 532; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 45; Nasrallah (2019), Archaeology and the Letters of Paul, 187; Ogereau (2023), Early Christianity in Macedonia: From Paul to the Late Sixth Century. 62, 73, 75, 78, 81; Parkins and Smith (1998), Trade, Traders and the Ancient City, 207; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 255; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 121; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, 287; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 10, 11, 37, 174, 200, 202, 203, 204, 208, 218; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 157; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 256, 257, 279

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3.2 καί τις ἀνὴρ χωλὸς ἐκ κοιλίας μητρὸς αὐτοῦ ὑπάρχων ἐβαστάζετο, ὃν ἐτίθουν καθʼ ἡμέραν πρὸς τὴν θύραν τοῦ ἱεροῦ τὴν λεγομένην Ὡραίαν τοῦ αἰτεῖν ἐλεημοσύνην παρὰ τῶν εἰσπορευομένων εἰς τὸ ἱερόν,
3.10
ἐπεγίνωσκον δὲ αὐτὸν ὅτι οὗτος ἦν ὁ πρὸς τὴν ἐλεημοσύνην καθήμενος ἐπὶ τῇ Ὡραίᾳ Πύλῃ τοῦ ἱεροῦ, καὶ ἐπλήσθησαν θάμβους καὶ ἐκστάσεως ἐπὶ τῷ συμβεβηκότι αὐτῷ.
4.4
πολλοὶ δὲ τῶν ἀκουσάντων τὸν λόγον ἐπίστευσαν, καὶ ἐγενήθη ἀριθμὸς τῶν ἀνδρῶν ὡς χιλιάδες πέντε.
4.13
Θεωροῦντες δὲ τὴν τοῦ Πέτρου παρρησίαν καὶ Ἰωάνου, καὶ καταλαβόμενοι ὅτι ἄνθρωποι ἀγράμματοί εἰσιν καὶ ἰδιῶται, ἐθαύμαζον, ἐπεγίνωσκόν τε αὐτοὺς ὅτι σὺν τῷ Ἰησοῦ ἦσαν,
6.5
καὶ ἤρεσεν ὁ λόγος ἐνώπιον παντὸς τοῦ πλήθους, καὶ ἐξελέξαντο Στέφανον, ἄνδρα πλήρη πίστεως καὶ πνεύματος ἁγίου, καὶ Φίλιππον καὶ Πρόχορον καὶ Νικάνορα καὶ Τίμωνα καὶ Παρμενᾶν καὶ Νικόλαον προσήλυτον Ἀντιοχέα,
6.7
Καὶ ὁ λόγος τοῦ θεοῦ ηὔξανεν, καὶ ἐπληθύνετο ὁ ἀριθμὸς τῶν μαθητῶν ἐν Ἰερουσαλὴμ σφόδρα, πολύς τε ὄχλος τῶν ἱερέων ὑπήκουον τῇ πίστει.
7.41
καὶ ἐμοσχοποίησαν ἐν ταῖς ἡμέραις ἐκείναις καὶ ἀνήγαγον θυσίαν τῷ εἰδώλῳ, καὶ εὐφραίνοντο ἐν τοῖς ἔργοις τῶν χειρῶν αὐτῶν.
16.13
τῇ τε ἡμέρᾳ τῶν σαββάτων ἐξήλθομεν ἔξω τῆς πύλης παρὰ ποταμὸν οὗ ἐνομίζομεν προσευχὴν εἶναι, καὶ καθίσαντες ἐλαλοῦμεν ταῖς συνελθούσαις γυναιξίν. 16.14 καί τις γυνὴ ὀνόματι Λυδία, πορφυρόπωλις πόλεως Θυατείρων σεβομένη τὸν θεόν, ἤκουεν, ἧς ὁ κύριος διήνοιξεν τὴν καρδίαν προσέχειν τοῖς λαλουμένοις ὑπὸ Παύλου.
17.6
μὴ εὑρόντες δὲ αὐτοὺς ἔσυρον Ἰάσονα καί τινας ἀδελφοὺς ἐπὶ τοὺς πολιτάρχας, βοῶντες ὅτι Οἱ τὴν οἰκουμένην ἀναστατώσαντες οὗτοι καὶ ἐνθάδε πάρεισιν, 17.7 οὓς ὑποδέδεκται Ἰάσων· καὶ οὗτοι πάντες ἀπέναντι τῶν δογμάτων Καίσαρος πράσσουσι, βασιλέα ἕτερον λέγοντες εἶναι Ἰησοῦν. 17.8 ἐτάραξαν δὲ τὸν ὄχλον καὶ τοὺς πολιτάρχας ἀκούοντας ταῦτα, 17.9 καὶ λαβόντες τὸ ἱκανὸν παρὰ τοῦ Ἰάσονος καὶ τῶν λοιπῶν ἀπέλυσαν αὐτούς.
17.16
Ἐν δὲ ταῖς Ἀθήναις ἐκδεχομένου αὐτοὺς τοῦ Παύλου, παρωξύνετο τὸ πνεῦμα αὐτοῦ ἐν αὐτῷ θεωροῦντος κατείδωλον οὖσαν τὴν πόλιν. 17.17 διελέγετο μὲν οὖν ἐν τῇ συναγωγῇ τοῖς Ἰουδαίοις καὶ τοῖς σεβομένοις καὶ ἐν τῇ ἀγορᾷ κατὰ πᾶσαν ἡμέραν πρὸς τοὺς παρατυγχάνοντας. 17.18 τινὲς δὲ καὶ τῶν Ἐπικουρίων καὶ Στωικῶν φιλοσόφων συνέβαλλον αὐτῷ, καί τινες ἔλεγον Τί ἂν θέλοι ὁ σπερμολόγος οὗτος λέγειν; οἱ δέ Ξένων δαιμονίων δοκεῖ καταγγελεὺς εἶναι· 17.19 ὅτι τὸν Ἰησοῦν καὶ τὴν ἀνάστασιν εὐηγγελίζετο. ἐπιλαβόμενοι δὲ αὐτοῦ ἐπὶ τὸν Ἄρειον Πάγον ἤγαγον, λέγοντες Δυνάμεθα γνῶναι τίς ἡ καινὴ αὕτη ἡ ὑπὸ σοῦ λαλουμένη διδαχή;
17.22
σταθεὶς δὲ Παῦλος ἐν μέσῳ τοῦ Ἀρείου Πάγου ἔφη Ἄνδρες Ἀθηναῖοι, κατὰ πάντα ὡς δεισιδαιμονεστέρους ὑμᾶς θεωρῶ· 17.23 διερχόμενος γὰρ καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν εὗρον καὶ βωμὸν ἐν ᾧ ἐπεγέγραπτο ΑΓΝΩΣΤΩ ΘΕΩ. ὃ οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτο ἐγὼ καταγγέλλω ὑμῖν. 17.24 ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντατὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ 17.25 οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸςδιδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα· 17.26 ἐποίησέν τε ἐξ ἑνὸς πᾶν ἔθνος ανθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν, 17.27 ζητεῖν τὸν θεὸν εἰ ἄρα γε ψηλαφήσειαν αὐτὸν καὶ εὕροιεν, καί γε οὐ μακρὰν ἀπὸ ἑνὸς ἑκάστου ἡμῶν ὑπάρχοντα. 17.28 ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν εἰρήκασιν 17.29 γένος οὖν ὑπάρχοντες τοῦ θεοῦ οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνής καὶ ἐνθυμήσεως ἀνθρώπου, τὸ θεῖον εἶναι ὅμοιον. 17.30 τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ θεὸς τὰ νῦν ἀπαγγέλλει τοῖς ἀνθρώποις πάντας πανταχοῦ μετανοεῖν, 17.31 καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν, πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν.
17.34
τινὲς δὲ ἄνδρες κολληθέντες αὐτῷ ἐπίστευσαν, ἐν οἷς καὶ Διονύσιος ὁ Ἀρεοπαγίτης καὶ γυνὴ ὀνόματι Δάμαρις καὶ ἕτεροι σὺν αὐτοῖς.
18.2 καὶ εὑρών τινα Ἰουδαῖον ὀνόματι Ἀκύλαν, Ποντικὸν τῷ γένει, προσφάτως ἐληλυθότα ἀπὸ τῆς Ἰταλίας καὶ Πρίσκιλλαν γυναῖκα αὐτοῦ διὰ τὸ διατεταχέναι Κλαύδιον χωρίζεσθαι πάντας τοὺς Ἰουδαίους ἀπὸ τῆς Ῥώμης, προσῆλθεν αὐτοῖς,
18.12
Γαλλίωνος δὲ ἀνθυπάτου ὄντος τῆς Ἀχαίας κατεπέστησαν οἱ Ἰουδαῖοι ὁμοθυμαδὸν τῷ Παύλῳ καὶ ἤγαγον αὐτὸν ἐπὶ τὸ βῆμα,

18.24
Ἰουδαῖος δέ τις Ἀπολλὼς ὀνόματι, Ἀλεξανδρεὺς τῷ γένει, ἀνὴρ λόγιος, κατήντησεν εἰς Ἔφεσον, δυνατὸς ὢν ἐν ταῖς γραφαῖς.
18.25
οὗτος ἦν κατηχημένος τὴν ὁδὸν τοῦ κυρίου, καὶ ζέων τῷ πνεύματι ἐλάλει καὶ ἐδίδασκεν ἀκριβῶς τὰ περὶ τοῦ Ἰησοῦ, ἐπιστάμενος μόνον τὸ βάπτισμα Ἰωάνου.
18.26
οὗτός τε ἤρξατο παρρησιάζεσθαι ἐν τῇ συναγωγῇ· ἀκούσαντες δὲ αὐτοῦ Πρίσκιλλα καὶ Ἀκύλας προσελάβοντο αὐτὸν καὶ ἀκριβέστερον αὐτῷ ἐξέθεντο τὴν ὁδὸν τοῦ θεοῦ.
18.27
βουλομένου δὲ αὐτοῦ διελθεῖν εἰς τὴν Ἀχαίαν προτρεψάμενοι οἱ ἀδελφοὶ ἔγραψαν τοῖς μαθηταῖς ἀποδέξασθαι αὐτόν· ὃς παραγενόμενος συνεβάλετο πολὺ τοῖς πεπιστευκόσιν διὰ τῆς χάριτος·
19.23
Ἐγένετο δὲ κατὰ τὸν καιρὸν ἐκεῖνον τάραχος οὐκ ὀλίγος περὶ τῆς ὁδοῦ. 19.24 Δημήτριος γάρ τις ὀνόματι, ἀργυροκόπος, ποιῶν ναοὺς ἀργυροῦς Ἀρτέμιδος παρείχετο τοῖς τεχνίταις οὐκ ὀλίγην ἐργασίαν, 19.25 οὓς συναθροίσας καὶ τοὺς περὶ τὰ τοιαῦτα ἐργάτας εἶπεν Ἄνδρες, ἐπίστασθε ὅτι ἐκ ταύτης τῆς ἐργασίας ἡ εὐπορία ἡμῖν ἐστίν, 19.26 καὶ θεωρεῖτε καὶ ἀκούετε ὅτι οὐ μόνον Ἐφέσου ἀλλὰ σχεδὸν πάσης τῆς Ἀσίας ὁ Παῦλος οὗτος πείσας μετέστησεν ἱκανὸν ὄχλον, λέγων ὅτι οὐκ εἰσὶν θεοὶ οἱ διὰ χειρῶν γινόμενοι. 19.27 οὐ μόνον δὲ τοῦτο κινδυνεύει ἡμῖν τὸ μέρος εἰς ἀπελεγμὸν ἐλθεῖν, ἀλλὰ καὶ τὸ τῆς μεγάλης θεᾶς Ἀρτέμιδος ἱερὸν εἰς οὐθὲν λογισθῆναι, μέλλειν τε καὶ καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς, ἣν ὅλη ἡ Ἀσία καὶ ἡ οἰκουμένη σέβεται. 19.28 ἀκούσαντες δὲ καὶ γενόμενοι πλήρεις θυμοῦ ἔκραζον λέγοντες Μεγάλη ἡ Ἄρτεμις Ἐφεσίων. 19.29 καὶ ἐπλήσθη ἡ πόλις τῆς συγχύσεως, ὥρμησάν τε ὁμοθυμαδὸν εἰς τὸ θέατρον συναρπάσαντες Γαῖον καὶ Ἀρίσταρχον Μακεδόνας, συνεκδήμους Παύλου. 19.30 Παύλου δὲ βουλομένου εἰσελθεῖν εἰς τὸν δῆμον οὐκ εἴων αὐτὸν οἱ μαθηταί· 19.31 τινὲς δὲ καὶ τῶν Ἀσιαρχῶν, ὄντες αὐτῷ φίλοι, πέμψαντες πρὸς αὐτὸν παρεκάλουν μὴ δοῦναι ἑαυτὸν εἰς τὸ θέατρον. 19.32 ἄλλοι μὲν οὖν ἄλλο τι ἔκραζον, ἦν γὰρ ἡ ἐ