Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database

   Search:  
validated results only / all results

and or

Filtering options: (leave empty for all results)
By author:     
By work:        
By subject:
By additional keyword:       



Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

graph

graph

All subjects (including unvalidated):
subject book bibliographic info
classic, hebrew, biblical, cbh Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 111, 112
classic, statement, judaism, prophecy Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 226
classical Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 185
Bernabe et al. (2013), Redefining Dionysos, 2, 9, 34, 38, 39, 41, 45, 53, 110, 115, 179, 216, 237, 254, 291, 302, 311, 331, 379, 431, 435, 439, 464, 483
Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 92, 96, 102, 143, 145, 146, 178
Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 65, 76, 147
classical, and contemporary greece, christians, distinguishes between Isaac (2004), The invention of racism in classical antiquity, 389, 390
classical, and contemporary, greeks, distinction between Isaac (2004), The invention of racism in classical antiquity, 388, 389
classical, antiquity, rediscovery of Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61
classical, athenian, comedy König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 12, 13, 43, 144
classical, athens Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 75, 76, 78, 82, 93, 99, 132, 157, 168, 171, 179, 192
classical, athens, athletes, honored in Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 131, 161
classical, athens, honorific inscriptions, in Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 109, 110
classical, athens, money, in Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 83
classical, athens, orge, in Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 76, 77, 78, 79, 80, 81, 82, 83, 84, 86, 88, 89, 91, 92, 93, 94, 95, 96, 97, 98
classical, athens, prizes, and rewards in Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 70
classical, augustine of hippo, paideia, proper engagement with Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 345
classical, authors, luke’s hermeneutic, familiarity with Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 202
classical, authors, luke’s use of Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 202
classical, basil of caesarea, paideia, proper engagement with Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 328, 343, 345
classical, culture Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 67, 68
classical, education van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 100, 101, 113, 115, 118, 135, 173, 225
classical, education, music Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 74, 92, 93, 94, 95, 103, 353, 354
classical, festival oration MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 26
classical, greece, mainland Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 14, 17, 403
classical, greek plays, oaths, of women, in Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 149
classical, greek, greek Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 29
classical, gregory nazianzen, paideia, proper engagement with Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 328
classical, historians Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 65, 156, 223, 227, 244
classical, historical knowledge in athens Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 207, 210, 211, 213, 214, 215, 216, 217, 218, 220, 221, 222, 223, 224
classical, historiography Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 58, 59, 60, 98, 99, 100, 117, 123, 171, 224, 317
classical, inscriptions, inscribed location, of Wilding (2022), Reinventing the Amphiareion at Oropos, 59, 61, 62, 63, 65, 66, 67, 104
classical, jerome, paideia, proper engagement with Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 345
classical, john cassian, paideia, proper engagement with Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 345
classical, john chrysostom, paideia, proper engagement with Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 345
classical, jurists, actio serviana, early Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 108, 109, 110, 112, 113
classical, jurists, conventio pignoris, early Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 193, 194, 195, 196, 197, 198
classical, jurists, licence to sell, early Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 141, 198
classical, jurists, non-possessory pledge, early Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 192, 193, 194, 195, 196, 197, 198
classical, kore, 'girl' Brule (2003), Women of Ancient Greece, 47, 100
classical, law, christian, reading of the Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 140
classical, likeness, in sources, generally Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 43, 44
classical, literature Nisula (2012), Augustine and the Functions of Concupiscence, 19
classical, literature, augustine’s knowledge of Nisula (2012), Augustine and the Functions of Concupiscence, 19
classical, literature, parody, of Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 226
classical, metre Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 466
classical, model of eros, love Osborne (1996), Eros Unveiled: Plato and the God of Love. 70, 71, 76
classical, modern interpretation Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 234, 237, 239
classical, mss., papyri vs. Bickerman and Tropper (2007), Studies in Jewish and Christian History, 837, 849, 850
classical, mykenai city Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 130, 176
classical, mykenai city, commanding akhaian traditions Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 130, 165, 174, 176
classical, mykenai city, destruction of Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 161, 164
classical, mykenai city, herakles Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 172
classical, mykenai city, perseus Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 170
classical, mykenai city, shared traditions with sparta Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 177
classical, narratology de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 30
classical, or pagan, historiography Van Nuffelen (2012), Orosius and the Rhetoric of History, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 189, 190
classical, pagan Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 303
classical, paganism, religions, roman Jenkyns (2013), God, Space, and City in the Roman Imagination, 232
classical, paideia Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 172
classical, paideia, gregory of nyssa, on Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 328, 334, 336, 339, 340, 341, 342, 343, 344, 345
classical, past, past Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 10, 53, 150, 159, 162, 167, 194, 260
classical, period Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 44
Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 214, 215, 233, 380, 382
Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 49, 53, 55, 156, 157, 158, 159, 161, 162, 163, 164, 165, 167, 173, 184, 191, 194, 211, 214, 220, 260, 262, 269, 272, 282, 385
classical, period, epigraphic agents, in the Wilding (2022), Reinventing the Amphiareion at Oropos, 67, 68, 69, 70, 71, 72, 81
classical, period, fables in Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 68, 69, 70, 71, 72, 73, 74, 75, 76, 77
classical, period, literature, greek literature Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 232, 233, 234, 237, 281, 283
classical, period, lyric, in the Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 14
classical, period, portrait, of Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 139, 140
classical, philosophical dialogues, female characters in dialogues Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 348, 350, 351, 352
classical, philosophy Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 271, 272, 273, 274, 275, 280, 281
MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 12, 13, 133
classical, piyyut, rhyme, in Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 7, 16, 62
classical, poetry Athanassaki and Titchener (2022), Plutarch's Cities, 253
classical, prophecy Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 26
classical, pythais Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 553, 554, 620, 654, 809, 828, 877, 904, 930, 941, 967, 1031, 1039, 1196
classical, rabbinic texts, aggadah, interdependence in Kanarek (2014), Biblical narrative and formation rabbinic law, 14, 15, 16, 17, 22, 23
classical, rhetoric and, christianity, summary of Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 13, 14, 18, 38, 43, 60, 106, 109, 110, 130, 269, 270, 271, 273, 275, 277
classical, sacrifice, homeric vs. Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 236, 237
classical, scholarship, soteria, in greek antiquity, in Jim (2022), Saviour Gods and Soteria in Ancient Greece, 15
classical, sources on natural isidore of seville, history, access to Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 709
classical, sources, decentering Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 195
classical, sources, human variation, in Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 43, 44, 45
classical, sources, hybrids in Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 45, 122, 143, 210, 211, 213
classical, sources, menageries in Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 96, 98, 100, 101, 102
classical, sources, menageries, in Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 96, 98, 100, 101, 102
classical, sources, moralizing in Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 100
classical, sources, on atypical births Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 43, 44, 45, 46
classical, studies, american school of Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 67
classical, texts, rhetoric, and Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 110
classical, theory of meaning Peels (2016), Hosios: A Semantic Study of Greek Piety, 15
classical, values Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 64
classical, vs. hellenistic, religion, archaic and Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 15
classical, world Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 32, 66, 117, 119, 187, 243, 273, 309, 325
classical, world, emotion, in the Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 5, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 45, 46, 47, 48, 49, 53, 54, 55, 56, 59, 60, 63, 68, 69, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 91, 92, 93, 94, 95, 96, 97, 100, 101, 102, 104, 105, 106, 107, 108, 109, 110, 111, 112, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 132, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 186, 190, 191, 192, 193, 194, 195, 196, 197, 199, 200, 201, 203, 204, 205, 206, 207, 208, 210, 211, 213, 214, 215, 216, 217, 218, 219, 227, 228, 229, 230, 231, 232, 233, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256
classical, world, sacrifice, in Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 169
classical, writers, philo, alleged influence on Feldman (2006), Judaism and Hellenism Reconsidered, 4
classicality, and, classicizing, Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 43, 76, 77
classicism Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 156, 218, 262, 317
Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 145
Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 23, 219, 221, 232, 233, 277, 278, 316, 348
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 23, 219, 221, 232, 233, 277, 278, 316, 348
Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 216, 272, 287, 288
Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 5, 7, 11, 12, 13, 14, 15, 16, 17, 20, 21, 277
classicism, augustus, and Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 261
classicism, diodorus siculus, and Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 220
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 220
classicism, dionysius of halicarnassus, and Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 219, 226, 228
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 219, 226, 228
classicism, greek Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 91, 261
classicism, material Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 92, 93
classics Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 206, 208
classics, gellius, aulus, and Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 327
law, classical, roman Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 163

List of validated texts:
30 validated results for "classical"
1. Hebrew Bible, Genesis, 41.45 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Classical world • emotion, in the classical world

 Found in books: Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 63; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 325

sup>
41.45 וַיִּקְרָא פַרְעֹה שֵׁם־יוֹסֵף צָפְנַת פַּעְנֵחַ וַיִּתֶּן־לוֹ אֶת־אָסְנַת בַּת־פּוֹטִי פֶרַע כֹּהֵן אֹן לְאִשָּׁה וַיֵּצֵא יוֹסֵף עַל־אֶרֶץ מִצְרָיִם׃'' None		sup>
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.—'' None
2. Homer, Iliad, 24.527-24.528 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Classical Period, • tradition, classical-biblical

 Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 233; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 251

sup>
24.527 δοιοὶ γάρ τε πίθοι κατακείαται ἐν Διὸς οὔδει 24.528 δώρων οἷα δίδωσι κακῶν, ἕτερος δὲ ἑάων·'' None		sup>
24.527 For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.528 For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, '' None
3. Herodotus, Histories, 1.29-1.30, 1.46-1.54, 6.83, 7.137 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • "historiography, Classical", • Classical Period, • Mykenai (classical city), commanding Akhaian traditions • Mykenai (classical city), destruction of • parody, of classical literature

 Found in books: Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 59, 60; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 214; Hau (2017), Moral History from Herodotus to Diodorus Siculus, 181, 182, 183, 184, 185, 186, 188; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 164, 165

sup>
1.29 ἀπικνέονται ἐς Σάρδις ἀκμαζούσας πλούτῳ ἄλλοι τε οἱ πάντες ἐκ τῆς Ἑλλάδος σοφισταί, οἳ τοῦτον τὸν χρόνον ἐτύγχανον ἐόντες, ὡς ἕκαστος αὐτῶν ἀπικνέοιτο, καὶ δὴ καὶ Σόλων ἀνὴρ Ἀθηναῖος, ὃς Ἀθηναίοισι νόμους κελεύσασι ποιήσας ἀπεδήμησε ἔτεα δέκα κατά θεωρίης πρόφασιν ἐκπλώσας,ἵνα δὴ μή τινα τῶν νόμων ἀναγκασθῇ, λῦσαι τῶν ἔθετο. αὐτοὶ γὰρ οὐκ οἷοί τε ἦσαν αὐτὸ ποιῆσαι Ἀθηναῖοι· ὁρκίοισι γὰρ μεγάλοισι κατείχοντο δέκα ἔτεα χρήσεσθαι νόμοισι τοὺς ἄν σφι Σόλων θῆται. 1.30 αὐτῶν δὴ ὦν τούτων καὶ τῆς θεωρίης ἐκδημήσας ὁ Σόλων εἵνεκεν ἐς Αἴγυπτον ἀπίκετο παρὰ Ἄμασιν καὶ δὴ καὶ ἐς Σάρδις παρὰ Κροῖσον. ἀπικόμενος δὲ ἐξεινίζετο ἐν τοῖσι βασιληίοισι ὑπὸ τοῦ Κροίσου· μετὰ δὲ ἡμέρῃ τρίτῃ ἢ τετάρτῃ κελεύσαντος Κροίσου τὸν Σόλωνα θεράποντες περιῆγον κατὰ τοὺς θησαυρούς, καὶ ἐπεδείκνυσαν πάντα ἐόντα μεγάλα τε καὶ ὄλβια. θεησάμενον δέ μιν τὰ πάντα καὶ σκεψάμενον ὥς οἱ κατὰ καιρὸν ἦν, εἴρετο ὁ Κροῖσος τάδε. “ξεῖνε Ἀθηναῖε, παρʼ ἡμέας γὰρ περὶ σέο λόγος ἀπῖκται πολλὸς καὶ σοφίης εἵνεκεν 1 τῆς σῆς καὶ πλάνης, ὡς φιλοσοφέων γῆν πολλὴν θεωρίης εἵνεκεν ἐπελήλυθας· νῦν ὦν ἐπειρέσθαι με ἵμερος ἐπῆλθέ σε εἴ τινα ἤδη πάντων εἶδες ὀλβιώτατον.” ὃ μὲν ἐλπίζων εἶναι ἀνθρώπων ὀλβιώτατος ταῦτα ἐπειρώτα· Σόλων δὲ οὐδὲν ὑποθωπεύσας ἀλλὰ τῷ ἐόντι χρησάμενος λέγει “ὦ βασιλεῦ, Τέλλον Ἀθηναῖον.” ἀποθωμάσας δὲ Κροῖσος τὸ λεχθὲν εἴρετο ἐπιστρεφέως· “κοίῃ δὴ κρίνεις Τέλλον εἶναι ὀλβιώτατον;” ὁ δὲ εἶπε “Τέλλῳ τοῦτο μὲν τῆς πόλιος εὖ ἡκούσης παῖδες ἦσαν καλοί τε κἀγαθοί, καί σφι εἶδε ἅπασι τέκνα ἐκγενόμενα καὶ πάντα παραμείναντα· τοῦτο δὲ τοῦ βίου εὖ ἥκοντι, ὡς τὰ παρʼ ἡμῖν, τελευτὴ τοῦ βίου λαμπροτάτη ἐπεγένετο· γενομένης γὰρ Ἀθηναίοισι μάχης πρὸς τοὺς ἀστυγείτονας ἐν Ἐλευσῖνι, βοηθήσας καὶ τροπὴν ποιήσας τῶν πολεμίων ἀπέθανε κάλλιστα, καί μιν Ἀθηναῖοι δημοσίῃ τε ἔθαψαν αὐτοῦ τῇ περ ἔπεσε καὶ ἐτίμησαν μεγάλως.”
1.46 Κροῖσος δὲ ἐπὶ δύο ἔτεα ἐν πένθεϊ μεγάλῳ κατῆστο τοῦ παιδὸς ἐστερημένος. μετὰ δὲ ἡ Ἀστυάγεος τοῦ Κυαξάρεω ἡγεμονίη καταιρεθεῖσα ὑπὸ Κύρου τοῦ Καμβύσεω καὶ τὰ τῶν Περσέων πρήγματα αὐξανόμενα πένθεος μὲν Κροῖσον ἀπέπαυσε, ἐνέβησε δὲ ἐς φροντίδα, εἴ κως δύναιτο, πρὶν μεγάλους γενέσθαι τοὺς Πέρσας, καταλαβεῖν αὐτῶν αὐξανομένην τὴν δύναμιν. μετὰ ὦν τὴν διάνοιαν ταύτην αὐτίκα ἀπεπειρᾶτο τῶν μαντείων τῶν τε ἐν Ἕλλησι καὶ τοῦ ἐν Λιβύῃ, διαπέμψας ἄλλους ἄλλῃ, τοὺς μὲν ἐς Δελφοὺς ἰέναι, τοὺς δὲ ἐς Ἄβας τὰς Φωκέων, τοὺς δὲ ἐς Δωδώνην· οἳ δὲ τινὲς ἐπέμποντο παρὰ τε Ἀμφιάρεων καὶ παρὰ Τροφώνιον, οἳ δὲ τῆς Μιλησίης ἐς Βραγχίδας. ταῦτα μέν νυν τὰ Ἑλληνικὰ μαντήια ἐς τὰ ἀπέπεμψε μαντευσόμενος Κροῖσος· Λιβύης δὲ παρὰ Ἄμμωνα ἀπέστελλε ἄλλους χρησομένους. διέπεμπε δὲ πειρώμενος τῶν μαντηίων ὅ τι φρονέοιεν, ὡς εἰ φρονέοντα τὴν ἀληθείην εὑρεθείη, ἐπείρηται σφέα δεύτερα πέμπων εἰ ἐπιχειρέοι ἐπὶ Πέρσας στρατεύεσθαι. 1.47 ἐντειλάμενος δὲ τοῖσι Λυδοῖσι τάδε ἀπέπεμπε ἐς τὴν διάπειραν τῶν χρηστηρίων, ἀπʼ ἧς ἂν ἡμέρης ὁρμηθέωσι ἐκ Σαρδίων, ἀπὸ ταύτης ἡμερολογέοντας τὸν λοιπὸν χρόνον ἑκατοστῇ ἡμέρῃ χρᾶσθαι τοῖσι χρηστηρίοισι, ἐπειρωτῶντας ὅ τι ποιέων τυγχάνοι ὁ Λυδῶν βασιλεὺς Κροῖσος ὁ Ἀλυάττεω· ἅσσα δʼ ἂν ἕκαστα τῶν χρηστηρίων θεσπίσῃ, συγγραψαμένους ἀναφέρειν παρʼ ἑωυτόν. ὅ τι μέν νυν τὰ λοιπὰ τῶν χρηστηρίων ἐθέσπισε, οὐ λέγεται πρὸς οὐδαμῶν· ἐν δὲ Δελφοῖσι ὡς ἐσῆλθον τάχιστα ἐς τὸ μέγαρον οἱ Λυδοὶ χρησόμενοι τῷ θεῷ καὶ ἐπειρώτων τὸ ἐντεταλμένον, ἡ Πυθίη ἐν ἑξαμέτρῳ τόνῳ λέγει τάδε. οἶδα δʼ ἐγὼ ψάμμου τʼ ἀριθμὸν καὶ μέτρα θαλάσσης, καὶ κωφοῦ συνίημι, καὶ οὐ φωνεῦντος ἀκούω. ὀδμή μʼ ἐς φρένας ἦλθε κραταιρίνοιο χελώνης ἑψομένης ἐν χαλκῷ ἅμʼ ἀρνείοισι κρέεσσιν, ᾗ χαλκὸς μὲν ὑπέστρωται, χαλκὸν δʼ ἐπιέσται. 1.48 ταῦτα οἱ Λυδοὶ θεσπισάσης τῆς Πυθίης συγγραψάμενοι οἴχοντο ἀπιόντες ἐς τὰς Σάρδις. ὡς δὲ καὶ ὧλλοι οἱ περιπεμφθέντες παρῆσαν φέροντες τοὺς χρησμούς, ἐνθαῦτα ὁ Κροῖσος ἕκαστα ἀναπτύσσων ἐπώρα τῶν συγγραμμάτων, τῶν μὲν δὴ οὐδὲν προσίετό μιν· ὁ δὲ ὡς τὸ ἐκ Δελφῶν ἤκουσε, αὐτίκα προσεύχετό τε καὶ προσεδέξατο, νομίσας μοῦνον εἶναι μαντήιον τὸ ἐν Δελφοῖσι, ὅτι οἱ ἐξευρήκεε τὰ αὐτὸς ἐποίησε. ἐπείτε γὰρ δὴ διέπεμψε παρὰ τὰ χρηστήρια τοὺς θεοπρόπους, φυλάξας τὴν κυρίην τῶν ἡμερέων ἐμηχανᾶτο τοιάδε· ἐπινοήσας τὰ ἦν ἀμήχανον ἐξευρεῖν τε καὶ ἐπιφράσασθαι, χελώνην καὶ ἄρνα κατακόψας ὁμοῦ ἧψε αὐτὸς ἐν λέβητι χαλκέῳ, χάλκεον ἐπίθημα ἐπιθείς. 1.49 τὰ μὲν δὴ ἐκ Δελφῶν οὕτω τῷ, Κροίσῳ ἐχρήσθη· κατὰ δὲ τὴν Ἀμφιάρεω τοῦ μαντηίου ὑπόκρισιν, οὐκ ἔχω εἰπεῖν ὅ τι τοῖσι Λυδοῖσι ἔχρησε ποιήσασι περὶ τὸ ἱρὸν τὰ νομιζόμενα ʽοὐ γὰρ ὦν οὐδὲ τοῦτο λέγεταἰ, ἄλλο γε ἢ ὅτι καὶ τοῦτο ἐνόμισε μαντήιον ἀψευδὲς ἐκτῆσθαι. 1.50 μετὰ δὲ ταῦτα θυσίῃσι μεγάλῃσι τὸν ἐν Δελφοῖσι θεὸν ἱλάσκετο· κτήνεά τε γὰρ τὰ θύσιμα πάντα τρισχίλια ἔθυσε, κλίνας τε ἐπιχρύσους καὶ ἐπαργύρους καὶ φιάλας χρυσέας καὶ εἵματα πορφύρεα καὶ κιθῶνας, νήσας πυρὴν μεγάλην, κατέκαιε, ἐλπίζων τὸν θεὸν μᾶλλον τι τούτοισι ἀνακτήσεσθαι· Λυδοῖσι τε πᾶσι προεῖπε θύειν πάντα τινὰ αὐτῶν τούτῳ ὅ τι ἔχοι ἕκαστος. ὡς δὲ ἐκ τῆς θυσίης ἐγένετο, καταχεάμενος χρυσὸν ἄπλετον ἡμιπλίνθια ἐξ αὐτοῦ ἐξήλαυνε, ἐπὶ μὰν τὰ μακρότερα ποιέων ἑξαπάλαιστα, ἐπὶ δὲ τὰ βραχύτερα τριπάλαιστα, ὕψος δὲ παλαιστιαῖα. ἀριθμὸν δὲ ἑπτακαίδεκα καὶ ἑκατόν, καὶ τούτων ἀπέφθου χρυσοῦ τέσσερα, τρίτον ἡμιτάλαντον ἕκαστον ἕλκοντα, τὰ δὲ ἄλλα ἡμιπλίνθια λευκοῦ χρυσοῦ, σταθμὸν διτάλαντα. ἐποιέετο δὲ καὶ λέοντος εἰκόνα χρυσοῦ ἀπέφθου ἕλκουσαν σταθμὸν τάλαντα δέκα. οὗτος ὁ λέων, ἐπείτε κατεκαίετο ὁ ἐν Δελφοῖσι νηός, κατέπεσε ἀπὸ τῶν ἡμιπλινθίων ʽἐπὶ γὰρ τούτοισι ἵδρυτὀ, καὶ νῦν κεῖται ἐν τῷ Κορινθίων θησαυρῷ, ἕλκων σταθμὸν ἕβδομον ἡμιτάλαντον· ἀπετάκη γὰρ αὐτοῦ τέταρτον ἡμιτάλαντον. 1.51 ἐπιτελέσας δὲ ὁ Κροῖσος ταῦτα ἀπέπεμπε ἐς Δελφούς, καὶ τάδε ἄλλα ἅμα τοῖσι, κρητῆρας δύο μεγάθεϊ μεγάλους, χρύσεον καὶ ἀργύρεον, τῶν ὁ μὲν χρύσεος ἔκειτο ἐπὶ δεξιὰ ἐσιόντι ἐς τὸν νηόν, ὁ δὲ ἀργύρεος ἐπʼ ἀριστερά. μετεκινήθησαν δὲ καὶ οὗτοι ὑπὸ τὸν νηὸν κατακαέντα καὶ ὁ μὲν χρύσεος κεῖται ἐν τῷ Κλαζομενίων θησαυρῷ, ἕλκων σταθμὸν εἴνατον ἡμιτάλαντον καὶ ἔτι δυώδεκα μνέας, ὁ δὲ ἀργύρεος ἐπὶ τοῦ προνηίου τῆς γωνίης, χωρέων ἀμφορέας ἑξακοσίους· ἐπικίρναται γὰρ ὑπὸ Δελφῶν Θεοφανίοισι. φασὶ δὲ μιν Δελφοὶ Θεοδώρου τοῦ Σαμίου ἔργον εἶναι, καὶ ἐγὼ δοκέω· οὐ γὰρ τὸ συντυχὸν φαίνεταί μοι ἔργον εἶναι. καὶ πίθους τε ἀργυρέους τέσσερας ἀπέπεμψε, οἳ ἐν τῷ Κορινθίων θησαυρῷ ἑστᾶσι, καὶ περιρραντήρια δύο ἀνέθηκε, χρύσεόν τε καὶ ἀργύρεον, τῶν τῷ χρυσέῳ ἐπιγέγραπται Λακεδαιμονίων φαμένων εἶναι ἀνάθημα, οὐκ ὀρθῶς λέγοντες· ἔστι γὰρ καὶ τοῦτο Κροίσου, ἐπέγραψε δὲ τῶν τις Δελφῶν Λακεδαιμονίοισι βουλόμενος χαρίζεσθαι, τοῦ ἐπιστάμενος τὸ οὔνομα οὐκ ἐπιμνήσομαι. ἀλλʼ ὁ μὲν παῖς, διʼ οὗ τῆς χειρὸς ῥέει τὸ ὕδωρ, Λακεδαιμονίων ἐστί, οὐ μέντοι τῶν γε περιρραντηρίων οὐδέτερον. ἄλλα τε ἀναθήματα οὐκ ἐπίσημα πολλὰ ἀπέπεμψε ἅμα τούτοισι ὁ Κροῖσος, καὶ χεύματα ἀργύρεα κυκλοτερέα, καὶ δὴ καὶ γυναικὸς εἴδωλον χρύσεον τρίπηχυ, τὸ Δελφοὶ τῆς ἀρτοκόπου τῆς Κροίσου εἰκόνα λέγουσι εἶναι. πρὸς δὲ καὶ τῆς ἑωυτοῦ γυναικὸς τὰ ἀπὸ τῆς δειρῆς ἀνέθηκε ὁ Κροῖσος καὶ τὰς ζώνας. 1.52 ταῦτα μὲν ἐς Δελφοὺς ἀπέπεμψε, τῷ δὲ Ἀμφιάρεῳ, πυθόμενος αὐτοῦ τήν τε ἀρετὴν καὶ τὴν πάθην, ἀνέθηκε σάκος τε χρύσεον πᾶν ὁμοίως καὶ αἰχμὴν στερεὴν πᾶσαν χρυσέην, τὸ ξυστὸν τῇσι λόγχῃσι ἐὸν ὁμοίως χρύσεον· τὰ ἔτι καὶ ἀμφότερα ἐς ἐμὲ ἦν κείμενα ἐν Θήβῃσι καὶ Θηβέων ἐν τῳ νηῷ τοῦ Ἰσμηνίου Ἀπόλλωνος. 1.53 τοῖσι δὲ ἄγειν μέλλουσι τῶν Λυδῶν ταῦτα τὰ δῶρα ἐς τὰ ἱρὰ ἐνετέλλετο ὁ Κροῖσος ἐπειρωτᾶν τὰ χρηστήρια εἰ στρατεύηται ἐπὶ Πέρσας Κροῖσος καὶ εἴ τινα στρατὸν ἀνδρῶν προσθέοιτο φίλον, ὡς δὲ ἀπικόμενοι ἐς τὰ ἀπεπέμφθησαν, οἱ Λυδοὶ ἀνέθεσαν τὰ ἀναθήματα, ἐχρέωντο τοῖσι χρηστηρίοισι λέγοντες “Κροῖσος ὁ Λυδῶν τε καὶ ἄλλων ἐθνέων βασιλεύς, νομίσας τάδε μαντήια εἶναι μοῦνα ἐν ἀνθρώποισι, ὑμῖν τε ἄξια δῶρα ἔδωκε τῶν ἐξευρημάτων, καὶ νῦν ὑμέας ἐπειρωτᾷ εἰ στρατεύηται ἐπὶ Πέρσας καὶ εἴ τινα στρατὸν ἀνδρῶν προσθέοιτο σύμμαχον.” οἳ μὲν ταῦτα ἐπειρώτων, τῶν δὲ μαντηίων ἀμφοτέρων ἐς τὠυτὸ αἱ γνῶμαι συνέδραμον, προλέγουσαι Κροίσῳ, ἢν στρατεύηται ἐπὶ Πέρσας, μεγάλην ἀρχὴν μιν καταλύσειν· τοὺς δὲ Ἑλλήνων δυνατωτάτους συνεβούλευόν οἱ ἐξευρόντα φίλους προσθέσθαι. 1.54 ἐπείτε δὲ ἀνενειχθέντα τὰ θεοπρόπια ἐπύθετο ὁ Κροῖσος, ὑπερήσθη τε τοῖσι χρηστηρίοισι, πάγχυ τε ἐλπίσας καταλύσειν τὴν Κύρου βασιληίην, πέμψας αὖτις ἐς Πυθὼ Δελφοὺς δωρέεται, πυθόμενος αὐτῶν τὸ πλῆθος, κατʼ ἄνδρα δύο στατῆρσι ἕκαστον χρυσοῦ. Δελφοὶ δὲ ἀντὶ τούτων ἔδοσαν Κροίσῳ καὶ Λυδοῖσι προμαντηίην καὶ ἀτελείην καὶ προεδρίην, καὶ ἐξεῖναι τῷ βουλομένῳ αὐτῶν γίνεσθαι Δελφὸν ἐς τὸν αἰεὶ χρόνον.
6.83 Ἄργος δὲ ἀνδρῶν ἐχηρώθη οὕτω ὥστε οἱ δοῦλοι αὐτῶν ἔσχον πάντα τὰ πρήγματα ἄρχοντές τε καὶ διέποντες, ἐς ὃ ἐπήβησαν οἱ τῶν ἀπολομένων παῖδες· ἔπειτα σφέας οὗτοι ἀνακτώμενοι ὀπίσω ἐς ἑωυτοὺς τὸ Ἄργος ἐξέβαλον· ἐξωθεύμενοι δὲ οἱ δοῦλοι μάχῃ ἔσχον Τίρυνθα. τέως μὲν δή σφι ἦν ἄρθμια ἐς ἀλλήλους, ἔπειτα δὲ ἐς τοὺς δούλους ἦλθε ἀνὴρ μάντις Κλέανδρος, γένος ἐὼν Φιγαλεὺς ἀπʼ Ἀρκαδίης· οὗτος τοὺς δούλους ἀνέγνωσε ἐπιθέσθαι τοῖσι δεσπότῃσι. ἐκ τούτου δὴ πόλεμός σφι ἦν ἐπὶ χρόνον συχνόν, ἐς ὃ δὴ μόγις οἱ Ἀργεῖοι ἐπεκράτησαν.
7.137 οὕτω ἡ Ταλθυβίου μῆνις καὶ ταῦτα ποιησάντων Σπαρτιητέων ἐπαύσατο τὸ παραυτίκα, καίπερ ἀπονοστησάντων ἐς Σπάρτην Σπερθίεώ τε καὶ Βούλιος. χρόνῳ δὲ μετέπειτα πολλῷ ἐπηγέρθη κατὰ τὸν Πελοποννησίων καὶ Ἀθηναίων πόλεμον, ὡς λέγουσι Λακεδαιμόνιοι. τοῦτο μοι ἐν τοῖσι θειότατον φαίνεται γενέσθαι. ὅτι μὲν γὰρ κατέσκηψε ἐς ἀγγέλους ἡ Ταλθυβίου μῆνις οὐδὲ ἐπαύσατο πρὶν ἢ ἐξῆλθε, τὸ δίκαιον οὕτω ἔφερε· τὸ δὲ συμπεσεῖν ἐς τοὺς παῖδας τῶν ἀνδρῶν τούτων τῶν ἀναβάντων πρὸς βασιλέα διὰ τὴν μῆνιν, ἐς Νικόλαν τε τὸν Βούλιος καὶ ἐς Ἀνήριστον τὸν Σπερθίεω, ὃς εἷλε Ἁλιέας τοὺς ἐκ Τίρυνθος ὁλκάδι καταπλώσας πλήρεϊ ἀνδρῶν, δῆλον ὦν μοι ὅτι θεῖον ἐγένετο τὸ πρῆγμα ἐκ τῆς μήνιος· οἳ γὰρ πεμφθέντες ὑπὸ Λακεδαιμονίων ἄγγελοι ἐς τὴν Ἀσίην, προδοθέντες δὲ ὑπὸ Σιτάλκεω τοῦ Τήρεω Θρηίκων βασιλέος καὶ Νυμφοδώρου τοῦ Πύθεω ἀνδρὸς Ἀβδηρίτεω, ἥλωσαν κατὰ Βισάνθην τὴν ἐν Ἑλλησπόντῳ, καὶ ἀπαχθέντες ἐς τὴν Ἀττικὴν ἀπέθανον ὑπὸ Ἀθηναίων, μετὰ δὲ αὐτῶν καὶ Ἀριστέας ὁ Ἀδειμάντου Κορίνθιος ἀνήρ. ταῦτα μέν νυν πολλοῖσι ἔτεσι ὕστερον ἐγένετο τοῦ βασιλέος στόλου, ἐπάνειμι δὲ ἐπὶ τὸν πρότερον λόγον.'' None		sup>
1.29 and after these were subdued and subject to Croesus in addition to the Lydians, all the sages from Hellas who were living at that time, coming in different ways, came to Sardis, which was at the height of its property; and among them came Solon the Athenian, who, after making laws for the Athenians at their request, went abroad for ten years, sailing forth to see the world, he said. This he did so as not to be compelled to repeal any of the laws he had made,,since the Athenians themselves could not do that, for they were bound by solemn oaths to abide for ten years by whatever laws Solon should make. 1.30 So for that reason, and to see the world, Solon went to visit Amasis in Egypt and then to Croesus in Sardis . When he got there, Croesus entertained him in the palace, and on the third or fourth day Croesus told his attendants to show Solon around his treasures, and they pointed out all those things that were great and blest. ,After Solon had seen everything and had thought about it, Croesus found the opportunity to say, “My Athenian guest, we have heard a lot about you because of your wisdom and of your wanderings, how as one who loves learning you have traveled much of the world for the sake of seeing it, so now I desire to ask you who is the most fortunate man you have seen.” ,Croesus asked this question believing that he was the most fortunate of men, but Solon, offering no flattery but keeping to the truth, said, “O King, it is Tellus the Athenian.” ,Croesus was amazed at what he had said and replied sharply, “In what way do you judge Tellus to be the most fortunate?” Solon said, “Tellus was from a prosperous city, and his children were good and noble. He saw children born to them all, and all of these survived. His life was prosperous by our standards, and his death was most glorious: ,when the Athenians were fighting their neighbors in Eleusis, he came to help, routed the enemy, and died very finely. The Athenians buried him at public expense on the spot where he fell and gave him much honor.”
1.46 After the loss of his son, Croesus remained in deep sorrow for two years. After this time, the destruction by Cyrus son of Cambyses of the sovereignty of Astyages son of Cyaxares, and the growth of the power of the Persians, distracted Croesus from his mourning; and he determined, if he could, to forestall the increase of the Persian power before they became great. ,Having thus determined, he at once made inquiries of the Greek and Libyan oracles, sending messengers separately to Delphi, to Abae in Phocia, and to Dodona, while others were despatched to Amphiaraus and Trophonius, and others to Branchidae in the Milesian country. ,These are the Greek oracles to which Croesus sent for divination: and he told others to go inquire of Ammon in Libya . His intent in sending was to test the knowledge of the oracles, so that, if they were found to know the truth, he might send again and ask if he should undertake an expedition against the Persians. 1.47 And when he sent to test these shrines he gave the Lydians these instructions: they were to keep track of the time from the day they left Sardis, and on the hundredth day inquire of the oracles what Croesus, king of Lydia, son of Alyattes, was doing then; then they were to write down whatever the oracles answered and bring the reports back to him. ,Now none relate what answer was given by the rest of the oracles. But at Delphi, no sooner had the Lydians entered the hall to inquire of the god and asked the question with which they were entrusted, than the Pythian priestess uttered the following hexameter verses: ,1.48 Having written down this inspired utterance of the Pythian priestess, the Lydians went back to Sardis . When the others as well who had been sent to various places came bringing their oracles, Croesus then unfolded and examined all the writings. Some of them in no way satisfied him. But when he read the Delphian message, he acknowledged it with worship and welcome, considering Delphi as the only true place of divination, because it had discovered what he himself had done. ,For after sending his envoys to the oracles, he had thought up something which no conjecture could discover, and carried it out on the appointed day: namely, he had cut up a tortoise and a lamb, and then boiled them in a cauldron of bronze covered with a lid of the same. 1.49 Such, then, was the answer from Delphi delivered to Croesus. As to the reply which the Lydians received from the oracle of Amphiaraus when they had followed the due custom of the temple, I cannot say what it was, for nothing is recorded of it, except that Croesus believed that from this oracle too he had obtained a true answer. ' "1.50 After this, he tried to win the favor of the Delphian god with great sacrifices. He offered up three thousand beasts from all the kinds fit for sacrifice, and on a great pyre burnt couches covered with gold and silver, golden goblets, and purple cloaks and tunics; by these means he hoped the better to win the aid of the god, to whom he also commanded that every Lydian sacrifice what he could. ,When the sacrifice was over, he melted down a vast store of gold and made ingots of it, the longer sides of which were of six and the shorter of three palms' length, and the height was one palm. There were a hundred and seventeen of these. Four of them were of refined gold, each weighing two talents and a half; the rest were of gold with silver alloy, each of two talents' weight. ,He also had a figure of a lion made of refined gold, weighing ten talents. When the temple of Delphi was burnt, this lion fell from the ingots which were the base on which it stood; and now it is in the treasury of the Corinthians, but weighs only six talents and a half, for the fire melted away three and a half talents. " "1.51 When these offerings were ready, Croesus sent them to Delphi, with other gifts besides: namely, two very large bowls, one of gold and one of silver. The golden bowl stood to the right, the silver to the left of the temple entrance. ,These too were removed about the time of the temple's burning, and now the golden bowl, which weighs eight and a half talents and twelve minae, is in the treasury of the Clazomenians, and the silver bowl at the corner of the forecourt of the temple. This bowl holds six hundred nine-gallon measures: for the Delphians use it for a mixing-bowl at the feast of the Divine Appearance. ,It is said by the Delphians to be the work of Theodorus of Samos, and I agree with them, for it seems to me to be of no common workmanship. Moreover, Croesus sent four silver casks, which stand in the treasury of the Corinthians, and dedicated two sprinkling-vessels, one of gold, one of silver. The golden vessel bears the inscription “Given by the Lacedaemonians,” who claim it as their offering. But they are wrong, ,for this, too, is Croesus' gift. The inscription was made by a certain Delphian, whose name I know but do not mention, out of his desire to please the Lacedaemonians. The figure of a boy, through whose hand the water runs, is indeed a Lacedaemonian gift; but they did not give either of the sprinkling-vessels. ,Along with these Croesus sent, besides many other offerings of no great distinction, certain round basins of silver, and a female figure five feet high, which the Delphians assert to be the statue of the woman who was Croesus' baker. Moreover, he dedicated his own wife's necklaces and girdles. " '1.52 Such were the gifts which he sent to Delphi . To Amphiaraus, of whose courage and fate he had heard, he dedicated a shield made entirely of gold and a spear all of solid gold, point and shaft alike. Both of these were until my time at Thebes, in the Theban temple of Ismenian Apollo. 1.53 The Lydians who were to bring these gifts to the temples were instructed by Croesus to inquire of the oracles whether he was to send an army against the Persians and whether he was to add an army of allies. ,When the Lydians came to the places where they were sent, they presented the offerings, and inquired of the oracles, in these words: “Croesus, king of Lydia and other nations, believing that here are the only true places of divination among men, endows you with such gifts as your wisdom deserves. And now he asks you whether he is to send an army against the Persians, and whether he is to add an army of allies.” ,Such was their inquiry; and the judgment given to Croesus by each of the two oracles was the same: namely, that if he should send an army against the Persians he would destroy a great empire. And they advised him to discover the mightiest of the Greeks and make them his friends. 1.54 When the divine answers had been brought back and Croesus learned of them, he was very pleased with the oracles. So, altogether expecting that he would destroy the kingdom of Cyrus, he sent once again to Pytho and endowed the Delphians, whose number he had learned, with two gold staters apiece. ,The Delphians, in return, gave Croesus and all Lydians the right of first consulting the oracle, exemption from all charges, the chief seats at festivals, and perpetual right of Delphian citizenship to whoever should wish it.
6.83 But Argos was so wholly deprived of men that their slaves took possession of all affairs, ruling and governing until the sons of the slain men grew up. Then they recovered Argos for themselves and cast out the slaves; when they were driven out, the slaves took possession of Tiryns by force. ,For a while they were at peace with each other; but then there came to the slaves a prophet, Cleander, a man of Phigalea in Arcadia by birth; he persuaded the slaves to attack their masters. From that time there was a long-lasting war between them, until with difficulty the Argives got the upper hand.' "
7.137 This conduct on the part of the Spartans succeeded for a time in allaying the anger of Talthybius, in spite of the fact that Sperthias and Bulis returned to Sparta. Long after that, however, it rose up again in the war between the Peloponnesians and Athenians, as the Lacedaemonians say. That seems to me to be an indication of something divine. ,It was just that the wrath of Talthybius descended on ambassadors, nor abated until it was satisfied. The venting of it, however, on the sons of those men who went up to the king to appease it, namely on Nicolas son of Bulis and Aneristus son of Sperthias (that Aneristus who landed a merchant ships crew at the Tirynthian settlement of Halia and took it), makes it plain to me that this was the divine result of Talthybius' anger. ,These two had been sent by the Lacedaemonians as ambassadors to Asia, and betrayed by the Thracian king Sitalces son of Tereus and Nymphodorus son of Pytheas of Abdera, they were made captive at Bisanthe on the Hellespont, and carried away to Attica, where the Athenians put them, and with them Aristeas son of Adimantus, a Corinthian, to death. This happened many years after the king's expedition, and I return now to the course of my history. "' None
4. Thucydides, The History of The Peloponnesian War, 1.22, 2.37.1, 3.36 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • "historiography, Classical", • Diodorus Siculus, and classicism • classicism, the exemplary and • exempla and typology, classicism and the exemplary • history and memory, classicism and the exemplary • life choices versus conversion, in classical writing, who am I/what am I, as beginning of

 Found in books: Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 105, 183; Hau (2017), Moral History from Herodotus to Diodorus Siculus, 195, 196, 198, 201, 203, 208, 211; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 220; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 220

sup>
2.37.1 ‘χρώμεθα γὰρ πολιτείᾳ οὐ ζηλούσῃ τοὺς τῶν πέλας νόμους, παράδειγμα δὲ μᾶλλον αὐτοὶ ὄντες τισὶν ἢ μιμούμενοι ἑτέρους. καὶ ὄνομα μὲν διὰ τὸ μὴ ἐς ὀλίγους ἀλλ’ ἐς πλείονας οἰκεῖν δημοκρατία κέκληται: μέτεστι δὲ κατὰ μὲν τοὺς νόμους πρὸς τὰ ἴδια διάφορα πᾶσι τὸ ἴσον, κατὰ δὲ τὴν ἀξίωσιν, ὡς ἕκαστος ἔν τῳ εὐδοκιμεῖ, οὐκ ἀπὸ μέρους τὸ πλέον ἐς τὰ κοινὰ ἢ ἀπ’ ἀρετῆς προτιμᾶται, οὐδ’ αὖ κατὰ πενίαν, ἔχων γέ τι ἀγαθὸν δρᾶσαι τὴν πόλιν, ἀξιώματος ἀφανείᾳ κεκώλυται.' ' None		sup>
2.37.1 Our constitution does not copy the laws of neighboring states; we are rather a pattern to others than imitators ourselves. Its administration favors the many instead of the few; this is why it is called a democracy. If we look to the laws, they afford equal justice to all in their private differences; if to social standing, advancement in public life falls to reputation for capacity, class considerations not being allowed to interfere with merit; nor again does poverty bar the way, if a man is able to serve the state, he is not hindered by the obscurity of his condition. ' ' None
5. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Pythais, classical • education (music), classical

 Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 74; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 930
6. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Classical period, fables in • orge, in classical Athens

 Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 84; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 69
7. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Athens, classical • Pythais, classical

 Found in books: Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 157, 179; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 930, 941
8. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Diodorus Siculus, and classicism

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 220; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 220
9. Aeschines, Letters, 3.184-3.185 (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Epigraphic agents, in the classical period • historical knowledge in Classical Athens,

 Found in books: Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 218, 220; Wilding (2022), Reinventing the Amphiareion at Oropos, 70

sup>
3.184 That this is true, you shall learn from the verses themselves; for on the first of the Hermae stands written: “Brave men and daring were they who once by the city of Eion , Far off by Strymon's flood, fought with the sons of the Medes. Fiery famine they made their ally, and Ares on-rushing; So they found helpless a foe stranger till then to defeat.” unknown> and on the second: “This, the reward of their labour, has Athens bestowed on her leaders; Token of duty well done, honor to valor supreme. Whoso in years yet to be shall read these Ls in the marble, Gladly will toil in his turn, giving his life for the state.” unknown" '3.185 And on the third of the Hermae stands written: “Once from this city Menestheus, summoned to join the Atreidae, Led forth an army to Troy , plain beloved of the gods. Homer has sung of his fame, and has said that of all the mailed chieftains None could so shrewdly as he marshal the ranks for the fight. Fittingly then shall the people of Athens be honored, and called Marshals and leaders of war, heroes in combat of arms.” unknown Is the name of the generals anywhere here? Nowhere; only the name of the people.'" None
10. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • emotion, in the classical world • orge, in classical Athens

 Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 79; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 5, 34
11. Cicero, De Finibus, 5.1, 5.3 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Classical period • Dionysius of Halicarnassus, and classicism

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 226; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 226; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156

sup>
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. <" 5.3 \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." <'" None
12. Cicero, On The Ends of Good And Evil, 5.1, 5.3 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Classical period • Dionysius of Halicarnassus, and classicism

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 226; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 226; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156

sup>
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.
5.3 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.' ' None		sup>
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. <" 5.3 \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." <'" None
13. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • classicism

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 221; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 221
14. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Dionysius of Halicarnassus, and classicism

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 228; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 228
15. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • classicism

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 232; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 232
16. Dionysius of Halycarnassus, Roman Antiquities, 1.89.2 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Dionysius of Halicarnassus, and classicism • classicism

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 219; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 219

sup>
1.89.2 \xa0and remembers those who joined with them in their settlement, the Pelasgians who were Argives by descent and came into Italy from Thessaly; and recalls, moreover, the arrival of Evander and the Arcadians, who settled round the Palatine hill, after the Aborigines had granted the place to them; and also the Peloponnesians, who, coming along with Hercules, settled upon the Saturnian hill; and, last of all, those who left the Troad and were intermixed with the earlier settlers. For one will find no nation that is more ancient or more Greek than these. <'' None
17. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Longus, post-classical words • emotion, in the classical world

 Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 857; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 94
18. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • classicism

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 233; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 233
19. Dio Chrysostom, Orations, 18.12-18.13 (1st cent. CE - missingth cent. CE)
 Tagged with subjects: • classicism

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 348; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 348

sup>
18.12 \xa0At this point I\xa0say it is advisable â\x80\x94 even if some one, after reading my recommendation of the consummate masters of oratory, is going to find fault â\x80\x94 also not to remain unacquainted with the more recent orators, those who lived a little before our time; I\xa0refer to the works of such men as Antipater, Theodorus, Plution, and Conon, and to similar material. For the powers they display can be more useful to us because, when we read them, our judgment is not fettered and enslaved, as it is when we approach the ancients. For when we find that we are able to criticize what has been said, we are most encouraged to attempt the same things ourselves, and we find more pleasure in comparing ourselves with others < 18.13 \xa0when we are convinced that in the comparison we should be found to be not inferior to them, with the chance, occasionally, of being even superior. I\xa0shall now turn to the Socratics, writers who, I\xa0affirm, are quite indispensable to every man who aspires to become an orator. For just as no meat without salt will be gratifying to the taste, so no branch of literature, as it seems to me, could possibly be pleasing to the ear if it lacked the Socratic grace. It would be a long task to eulogize the others; even to read them is no light thing. <'' None
20. New Testament, Acts, 17.28 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Classical authors, Luke’s use of • Luke’s hermeneutic, Familiarity with classical authors • religions, Roman, classical paganism

 Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 232; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 202

sup>
17.28 ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν εἰρήκασιν 		sup>
17.28 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' "" None
21. Pausanias, Description of Greece, 8.27.1 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Classical period • Mykenai (classical city), destruction of • past, Classical past

 Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 161, 164; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 53

sup>
8.27.1 ἡ δὲ Μεγάλη πόλις νεωτάτη πόλεών ἐστιν οὐ τῶν Ἀρκαδικῶν μόνον ἀλλὰ καὶ τῶν ἐν Ἕλλησι, πλὴν ὅσων κατὰ συμφορὰν ἀρχῆς τῆς Ῥωμαίων μεταβεβήκασιν οἰκήτορες· συνῆλθον δὲ ὑπὲρ ἰσχύος ἐς αὐτὴν οἱ Ἀρκάδες, ἅτε καὶ Ἀργείους ἐπιστάμενοι τὰ μὲν ἔτι παλαιότερα μόνον οὐ κατὰ μίαν ἡμέραν ἑκάστην κινδυνεύοντας ὑπὸ Λακεδαιμονίων παραστῆναι τῷ πολέμῳ, ἐπειδὴ δὲ ἀνθρώπων πλήθει τὸ Ἄργος ἐπηύξησαν καταλύσαντες Τίρυνθα καὶ Ὑσιάς τε καὶ Ὀρνεὰς καὶ Μυκήνας καὶ Μίδειαν καὶ εἰ δή τι ἄλλο πόλισμα οὐκ ἀξιόλογον ἐν τῇ Ἀργολίδι ἦν, τά τε ἀπὸ Λακεδαιμονίων ἀδεέστερα τοῖς Ἀργείοις ὑπάρξαντα καὶ ἅμα ἐς τοὺς περιοίκους ἰσχὺν γενομένην αὐτοῖς.'' None		sup>
8.27.1 Megalopolis is the youngest city, not of Arcadia only, but of Greece, with the exception of those whose inhabitants have been removed by the accident of the Roman domination. The Arcadians united into it to gain strength, realizing that the Argives also were in earlier times in almost daily danger of being subjected by war to the Lacedaemonians, but when they had increased the population of Argos by reducing Tiryns, Hysiae, Orneae, Mycenae, Mideia, along with other towns of little importance in Argolis, the Argives had less to fear from the Lacedaemonians, while they were in a stronger position to deal with their vassal neighbors.'' None
22. None, None, nan (2nd cent. CE - missingth cent. CE)
 Tagged with subjects: • classicism

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 278, 316; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 278, 316
23. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Gregory of Nyssa, on classical paideia • Historians (classical)

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 340; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 244
24. Augustine, On Christian Doctrine, 2.40.60 (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Basil of Caesarea, classical paideia, proper engagement with • Gregory of Nyssa, on classical paideia • Historians (classical)

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 343; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 223

sup>
2.40.60 60. Moreover, if those who are called philosophers, and especially the Platonists, have said anything that is true and in harmony with our faith, we are not only not to shrink from it, but to claim it for our own use from those who have unlawful possession of it. For, as the Egyptians had not only the idols and heavy burdens which the people of Israel hated and fled from, but also vessels and ornaments of gold and silver, and garments, which the same people when going out of Egypt appropriated to themselves, designing them for a better use, not doing this on their own authority, but by the command of God, the Egyptians themselves, in their ignorance, providing them with things which they themselves were not making a good use of; in the same way all branches of heathen learning have not only false and superstitious fancies and heavy burdens of unnecessary toil, which every one of us, when going out under the leadership of Christ from the fellowship of the heathen, ought to abhor and avoid; but they contain also liberal instruction which is better adapted to the use of the truth, and some most excellent precepts of morality; and some truths in regard even to the worship of the One God are found among them. Now these are, so to speak, their gold and silver, which they did not create themselves, but dug out of the mines of God's providence which are everywhere scattered abroad, and are perversely and unlawfully prostituting to the worship of devils. These, therefore, the Christian, when he separates himself in spirit from the miserable fellowship of these men, ought to take away from them, and to devote to their proper use in preaching the gospel. Their garments, also - that is, human institutions such as are adapted to that intercourse with men which is indispensable in this life - we must take and turn to a Christian use. 61. And what else have many good and faithful men among our brethren done? Do we not see with what a quantity of gold and silver and garments Cyprian, that most persuasive teacher and most blessed martyr, was loaded when he came out of Egypt? How much Lactantius brought with him? And Victorinus, and Optatus, and Hilary, not to speak of living men! How much Greeks out of number have borrowed! And prior to all these, that most faithful servant of God, Moses, had done the same thing; for of him it is written that he was learned in all the wisdom of the Egyptians. Acts 7:22 And to none of all these would heathen superstition (especially in those times when, kicking against the yoke of Christ, it was persecuting the Christians) have ever furnished branches of knowledge it held useful, if it had suspected they were about to turn them to the use of worshipping the One God, and thereby overturning the vain worship of idols. But they gave their gold and their silver and their garments to the people of God as they were going out of Egypt, not knowing how the things they gave would be turned to the service of Christ. For what was done at the time of the exodus was no doubt a type prefiguring what happens now. And this I say without prejudice to any other interpretation that may be as good, or better. "" None
25. None, None, nan (5th cent. CE - 5th cent. CE)
 Tagged with subjects: • Classical values, • classical education

 Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 64; van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 135
26. Aeschines, Or., 3.184-3.185
 Tagged with subjects: • Epigraphic agents, in the classical period • historical knowledge in Classical Athens,

 Found in books: Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 218, 220; Wilding (2022), Reinventing the Amphiareion at Oropos, 70

sup>
3.184 That this is true, you shall learn from the verses themselves; for on the first of the Hermae stands written: “Brave men and daring were they who once by the city of Eion , Far off by Strymon's flood, fought with the sons of the Medes. Fiery famine they made their ally, and Ares on-rushing; So they found helpless a foe stranger till then to defeat.” unknown> and on the second: “This, the reward of their labour, has Athens bestowed on her leaders; Token of duty well done, honor to valor supreme. Whoso in years yet to be shall read these Ls in the marble, Gladly will toil in his turn, giving his life for the state.” unknown" '3.185 And on the third of the Hermae stands written: “Once from this city Menestheus, summoned to join the Atreidae, Led forth an army to Troy , plain beloved of the gods. Homer has sung of his fame, and has said that of all the mailed chieftains None could so shrewdly as he marshal the ranks for the fight. Fittingly then shall the people of Athens be honored, and called Marshals and leaders of war, heroes in combat of arms.” unknown Is the name of the generals anywhere here? Nowhere; only the name of the people.'" None
27. Septuagint, 4 Maccabees, 7.19, 9.21, 18.20, 18.23
 Tagged with subjects: • Classical historiography, • emotion, in the classical world

 Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 123; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 38, 39, 46

sup>
7.19 ince they believe that they, like our patriarchs Abraham and Isaac and Jacob, do not die to God, but live in God.
9.21 Although the ligaments joining his bones were already severed, the courageous youth, worthy of Abraham, did not groan,
18.20 O bitter was that day -- and yet not bitter -- when that bitter tyrant of the Greeks quenched fire with fire in his cruel caldrons, and in his burning rage brought those seven sons of the daughter of Abraham to the catapult and back again to more tortures,
18.23 But the sons of Abraham with their victorious mother are gathered together into the chorus of the fathers, and have received pure and immortal souls from God,'' None
28. Strabo, Geography, 12.3.16, 13.1.54, 14.5.4, 16.2.24
 Tagged with subjects: • classicism

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 233; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 233

sup>
12.3.16 After Themiscyra one comes to Sidene, which is a fertile plain, though it is not well-watered like Themiscyra. It has strongholds on the seaboard: Side, after which Sidene was named, and Chabaca and Phabda. Now the territory of Amisus extends to this point; and the city has produced men note-worthy for their learning, Demetrius, the son of Rhathenus, and Dionysodorus, the mathematicians, the latter bearing the same name as the Melian geometer, and Tyrranion the grammarian, of whom I was a pupil.' "
13.1.54 From Scepsis came the Socratic philosophers Erastus and Coriscus and Neleus the son of Coriscus, this last a man who not only was a pupil of Aristotle and Theophrastus, but also inherited the library of Theophrastus, which included that of Aristotle. At any rate, Aristotle bequeathed his own library to Theophrastus, to whom he also left his school; and he is the first man, so far as I know, to have collected books and to have taught the kings in Egypt how to arrange a library. Theophrastus bequeathed it to Neleus; and Neleus took it to Scepsis and bequeathed it to his heirs, ordinary people, who kept the books locked up and not even carefully stored. But when they heard bow zealously the Attalic kings to whom the city was subject were searching for books to build up the library in Pergamum, they hid their books underground in a kind of trench. But much later, when the books had been damaged by moisture and moths, their descendants sold them to Apellicon of Teos for a large sum of money, both the books of Aristotle and those of Theophrastus. But Apellicon was a bibliophile rather than a philosopher; and therefore, seeking a restoration of the parts that had been eaten through, he made new copies of the text, filling up the gaps incorrectly, and published the books full of errors. The result was that the earlier school of Peripatetics who came after Theophrastus had no books at all, with the exception of only a few, mostly exoteric works, and were therefore able to philosophize about nothing in a practical way, but only to talk bombast about commonplace propositions, whereas the later school, from the time the books in question appeared, though better able to philosophise and Aristotelise, were forced to call most of their statements probabilities, because of the large number of errors. Rome also contributed much to this; for, immediately after the death of Apellicon, Sulla, who had captured Athens, carried off Apellicon's library to Rome, where Tyrannion the grammarian, who was fond of Aristotle, got it in his hands by paying court to the librarian, as did also certain booksellers who used bad copyists and would not collate the texts — a thing that also takes place in the case of the other books that are copied for selling, both here and at Alexandria. However, this is enough about these men." 14.5.4 Then one comes to Holmi, where the present Seleuceians formerly lived; but when Seleucia on the Calycadnus was founded, they migrated there; for immediately on doubling the shore, which forms a promontory called Sarpedon, one comes to the outlet of the Calycadnus. Near the Calycadnus is also Zephyrium, likewise a promontory. The river affords a voyage inland to Seleucia, a city which is well-peopled and stands far aloof from the Cilician and Pamphylian usages. Here were born in my time noteworthy men of the Peripatetic sect of philosophers, Athenaeus and Xenarchus. of these, Athenaeus engaged also in affairs of state and was for a time leader of the people in his native land; and then, having fallen into a friendship with Murena, he was captured along with Murena when in flight with him, after the plot against Augustus Caesar had been detected, but, being clearly proven guiltless, he was released by Caesar. And when, on his return to Rome, the first men who met him were greeting him and questioning him, he repeated the following from Euripides: I am come, having left the vaults of the dead and the gates of darkness. But he survived his return only a short time, having been killed in the collapse, which took place in the night, of the house in which he lived. Xenarchus, however, of whom I was a pupil, did not tarry long at home, but resided at Alexandria and at Athens and finally at Rome, having chosen the life of a teacher; and having enjoyed the friendship both of Areius and of Augustus Caesar, he continued to be held in honor down to old age; but shortly before the end he lost his sight, and then died of a disease.
16.2.24 The Sidonians are said by historians to excel in various kinds of art, as the words of Homer also imply. Besides, they cultivate science and study astronomy and arithmetic, to which they were led by the application of numbers (in accounts) and night sailing, each of which (branches of knowledge) concerns the merchant and seaman; in the same manner the Egyptians were led to the invention of geometry by the mensuration of ground, which was required in consequence of the Nile confounding, by its overflow, the respective boundaries of the country. It is thought that geometry was introduced into Greece from Egypt, and astronomy and arithmetic from Phoenicia. At present the best opportunities are afforded in these cities of acquiring a knowledge of these, and of all other branches of philosophy.If we are to believe Poseidonius, the ancient opinion about atoms originated with Mochus, a native of Sidon, who lived before the Trojan times. Let us, however, dismiss subjects relating to antiquity. In my time there were distinguished philosophers, natives of Sidon, as Boethus, with whom I studied the philosophy of Aristotle, and Diodotus his brother. Antipater was of Tyre, and a little before my time Apollonius, who published a table of the philosophers of the school of Zeno, and of their writings.Tyre is distant from Sidon not more than 200 stadia. Between the two is situated a small town, called Ornithopolis, (the city of birds); next a river which empties itself near Tyre into the sea. Next after Tyre is Palae-tyrus (ancient Tyre), at the distance of 30 stadia.'' None
29. None, None, nan
 Tagged with subjects: • classicism

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 277; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 277
30. None, None, nan
 Tagged with subjects: • Pythais, classical • orge, in classical Athens

 Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 77; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 941



Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.