1. Hebrew Bible, Deuteronomy, 4.26, 5.6-5.21, 9.27, 17.17, 28.45, 28.49, 28.67, 32.5, 32.19 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Anthropomorphism, Memory • Memorial/Remembrance • Memory • Memory techniques • collective memory • ethnicity (common features), historical memories • memory • memory, cultural • scribal memory
Found in books: Allison (2018) 301; Beck (2021) 320, 337, 339, 340, 343, 352; Berglund Crostini and Kelhoffer (2022) 59; Carr (2004) 129, 137; Fishbane (2003) 68; Halser (2020) 46, 47; Salvesen et al (2020) 232, 373, 380, 389; Stuckenbruck (2007) 459; van Maaren (2022) 87, 89, 150
4.26. הַעִידֹתִי בָכֶם הַיּוֹם אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ כִּי־אָבֹד תֹּאבֵדוּן מַהֵר מֵעַל הָאָרֶץ אֲשֶׁר אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ לֹא־תַאֲרִיכֻן יָמִים עָלֶיהָ כִּי הִשָּׁמֵד תִּשָּׁמֵדוּן׃
5.6. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 5.7. לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ׃ 5.8. לֹא־תַעֲשֶׂה־לְךָ פֶסֶל כָּל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ׃ 5.9. לֹא־תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃' '5.11. לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃ 5.12. שָׁמוֹר אֶת־יוֹם הַשַׁבָּת לְקַדְּשׁוֹ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ 5.13. שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ׃ 5.14. וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ וְעַבְדְּךָ־וַאֲמָתֶךָ וְשׁוֹרְךָ וַחֲמֹרְךָ וְכָל־בְּהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יָנוּחַ עַבְדְּךָ וַאֲמָתְךָ כָּמוֹךָ׃ 5.15. וְזָכַרְתָּ כִּי־עֶבֶד הָיִיתָ בְּאֶרֶץ מִצְרַיִם וַיֹּצִאֲךָ יְהוָה אֱלֹהֶיךָ מִשָּׁם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה עַל־כֵּן צִוְּךָ יְהוָה אֱלֹהֶיךָ לַעֲשׂוֹת אֶת־יוֹם הַשַׁבָּת׃ 5.16. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לְמַעַן יַאֲרִיכֻן יָמֶיךָ וּלְמַעַן יִיטַב לָךְ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 5.17. לֹא תִּרְצָח׃ וְלֹא תִּנְאָף׃ וְלֹא תִּגְנֹב׃ וְלֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁוְא׃ 5.18. וְלֹא תַחְמֹד אֵשֶׁת רֵעֶךָ וְלֹא תִתְאַוֶּה בֵּית רֵעֶךָ שָׂדֵהוּ וְעַבְדּוֹ וַאֲמָתוֹ שׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃ 5.19. אֶת־הַדְּבָרִים הָאֵלֶּה דִּבֶּר יְהוָה אֶל־כָּל־קְהַלְכֶם בָּהָר מִתּוֹךְ הָאֵשׁ הֶעָנָן וְהָעֲרָפֶל קוֹל גָּדוֹל וְלֹא יָסָף וַיִּכְתְּבֵם עַל־שְׁנֵי לֻחֹת אֲבָנִים וַיִּתְּנֵם אֵלָי׃ 5.21. וַתֹּאמְרוּ הֵן הֶרְאָנוּ יְהוָה אֱלֹהֵינוּ אֶת־כְּבֹדוֹ וְאֶת־גָּדְלוֹ וְאֶת־קֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ הַיּוֹם הַזֶּה רָאִינוּ כִּי־יְדַבֵּר אֱלֹהִים אֶת־הָאָדָם וָחָי׃
9.27. זְכֹר לַעֲבָדֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב אַל־תֵּפֶן אֶל־קְשִׁי הָעָם הַזֶּה וְאֶל־רִשְׁעוֹ וְאֶל־חַטָּאתוֹ׃
17.17. וְלֹא יַרְבֶּה־לּוֹ נָשִׁים וְלֹא יָסוּר לְבָבוֹ וְכֶסֶף וְזָהָב לֹא יַרְבֶּה־לּוֹ מְאֹד׃
28.45. וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וּרְדָפוּךָ וְהִשִּׂיגוּךָ עַד הִשָּׁמְדָךְ כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר צִוָּךְ׃
28.49. יִשָּׂא יְהוָה עָלֶיךָ גּוֹי מֵרָחוֹק מִקְצֵה הָאָרֶץ כַּאֲשֶׁר יִדְאֶה הַנָּשֶׁר גּוֹי אֲשֶׁר לֹא־תִשְׁמַע לְשֹׁנוֹ׃
28.67. בַּבֹּקֶר תֹּאמַר מִי־יִתֵּן עֶרֶב וּבָעֶרֶב תֹּאמַר מִי־יִתֵּן בֹּקֶר מִפַּחַד לְבָבְךָ אֲשֶׁר תִּפְחָד וּמִמַּרְאֵה עֵינֶיךָ אֲשֶׁר תִּרְאֶה׃
32.5. וּמֻת בָּהָר אֲשֶׁר אַתָּה עֹלֶה שָׁמָּה וְהֵאָסֵף אֶל־עַמֶּיךָ כַּאֲשֶׁר־מֵת אַהֲרֹן אָחִיךָ בְּהֹר הָהָר וַיֵּאָסֶף אֶל־עַמָּיו׃
32.5. שִׁחֵת לוֹ לֹא בָּנָיו מוּמָם דּוֹר עִקֵּשׁ וּפְתַלְתֹּל׃
32.19. וַיַּרְא יְהוָה וַיִּנְאָץ מִכַּעַס בָּנָיו וּבְנֹתָיו׃''. None | 4.26. I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the land whereunto ye go over the Jordan to possess it; ye shall not prolong your days upon it, but shall utterly be destroyed.
5.6. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage. 5.7. Thou shalt have no other gods before Me. 5.8. Thou shalt not make unto thee a graven image, even any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. 5.9. Thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children, and upon the third and upon the fourth generation of them that hate Me, 5.10. and showing mercy unto the thousandth generation of them that love Me and keep My commandments. 5.11. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain. 5.12. Observe the sabbath day, to keep it holy, as the LORD thy God commanded thee. 5.13. Six days shalt thou labour, and do all thy work; 5.14. but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy man-servant and thy maid-servant may rest as well as thou. 5.15. And thou shalt remember that thou was a servant in the land of Egypt, and the LORD thy God brought thee out thence by a mighty hand and by an outstretched arm; therefore the LORD thy God commanded thee to keep the sabbath day. 5.16. Honour thy father and thy mother, as the LORD thy God commanded thee; that thy days may be long, and that it may go well with thee, upon the land which the LORD thy God giveth thee. 5.17. Thou shalt not murder. Neither shalt thou commit adultery. Neither shalt thou steal. Neither shalt thou bear false witness against thy neighbour. 5.18. Neither shalt thou covet thy neighbour’s wife; neither shalt thou desire thy neighbour’s house, his field, or his man-servant, or his maid-servant, his ox, or his ass, or any thing that is thy neighbour’s. 5.19. These words the LORD spoke unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice, and it went on no more. And He wrote them upon two tables of stone, and gave them unto me. 5.20. And it came to pass, when ye heard the voice out of the midst of the darkness, while the mountain did burn with fire, that ye came near unto me, even all the heads of your tribes, and your elders; 5.21. and ye said: ‘Behold, the LORD our God hath shown us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth speak with man, and he liveth.
9.27. Remember Thy servants, Abraham, Isaac, and Jacob; look not unto the stubbornness of this people, nor to their wickedness, nor to their sin;
17.17. Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold.
28.45. And all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou didst not hearken unto the voice of the LORD thy God, to keep His commandments and His statutes which He commanded thee.
28.49. The LORD will bring a nation against thee from far, from the end of the earth, as the vulture swoopeth down; a nation whose tongue thou shalt not understand;
28.67. In the morning thou shalt say: ‘Would it were even! ’ and at even thou shalt say: ‘Would it were morning! ’ for the fear of thy heart which thou shalt fear, and for the sight of thine eyes which thou shalt see.
32.5. Is corruption His? No; His children’s is the blemish; A generation crooked and perverse.
32.19. And the LORD saw, and spurned, Because of the provoking of His sons and His daughters.' '. None |
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2. Hebrew Bible, Esther, 6.1, 9.29-9.32, 10.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Books, of Memorial • Elephantine collections, memory and • Memorial/Remembrance • commemoration,
Found in books: Halser (2020) 99, 102; Rubenstein(1995) 60; Stuckenbruck (2007) 702
6.1. בַּלַּיְלָה הַהוּא נָדְדָה שְׁנַת הַמֶּלֶךְ וַיֹּאמֶר לְהָבִיא אֶת־סֵפֶר הַזִּכְרֹנוֹת דִּבְרֵי הַיָּמִים וַיִּהְיוּ נִקְרָאִים לִפְנֵי הַמֶּלֶךְ׃
6.1. וַיֹּאמֶר הַמֶּלֶךְ לְהָמָן מַהֵר קַח אֶת־הַלְּבוּשׁ וְאֶת־הַסּוּס כַּאֲשֶׁר דִּבַּרְתָּ וַעֲשֵׂה־כֵן לְמָרְדֳּכַי הַיְּהוּדִי הַיּוֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ אַל־תַּפֵּל דָּבָר מִכֹּל אֲשֶׁר דִּבַּרְתָּ׃
9.29. וַתִּכְתֹּב אֶסְתֵּר הַמַּלְכָּה בַת־אֲבִיחַיִל וּמָרְדֳּכַי הַיְּהוּדִי אֶת־כָּל־תֹּקֶף לְקַיֵּם אֵת אִגֶּרֶת הַפּוּרִים הַזֹּאת הַשֵּׁנִית׃' '9.31. לְקַיֵּם אֵת־יְמֵי הַפֻּרִים הָאֵלֶּה בִּזְמַנֵּיהֶם כַּאֲשֶׁר קִיַּם עֲלֵיהֶם מָרְדֳּכַי הַיְּהוּדִי וְאֶסְתֵּר הַמַּלְכָּה וְכַאֲשֶׁר קִיְּמוּ עַל־נַפְשָׁם וְעַל־זַרְעָם דִּבְרֵי הַצֹּמוֹת וְזַעֲקָתָם׃ 9.32. וּמַאֲמַר אֶסְתֵּר קִיַּם דִּבְרֵי הַפֻּרִים הָאֵלֶּה וְנִכְתָּב בַּסֵּפֶר׃
10.2. וְכָל־מַעֲשֵׂה תָקְפּוֹ וּגְבוּרָתוֹ וּפָרָשַׁת גְּדֻלַּת מָרְדֳּכַי אֲשֶׁר גִּדְּלוֹ הַמֶּלֶךְ הֲלוֹא־הֵם כְּתוּבִים עַל־סֵפֶר דִּבְרֵי הַיָּמִים לְמַלְכֵי מָדַי וּפָרָס׃''. None | 6.1. On that night could not the king sleep; and he commanded to bring the book of records of the chronicles, and they were read before the king.
9.29. Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote down all the acts of power, to confirm this second letter of Purim. 9.30. And he sent letters unto all the Jews, to the hundred twenty and seven provinces of the kingdom of Ahasuerus, with words of peace and truth, 9.31. to confirm these days of Purim in their appointed times, according as Mordecai the Jew and Esther the queen had enjoined them, and as they had ordained for themselves and for their seed, the matters of the fastings and their cry. 9.32. And the commandment of Esther confirmed these matters of Purim; and it was written in the book.
10.2. And all the acts of his power and of his might, and the full account of the greatness of Mordecai, how the king advanced him, are they not written in the book of the chronicles of the kings of Media and Persia?''. None |
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3. Hebrew Bible, Exodus, 20.2, 20.12, 32.13, 34.6-34.7, 34.24 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Anthropomorphism, Memory • Memory techniques • Memory, Israel's • collective memory • memory, cultural • priests adolescent, Jewish, memory of after the destruction of the second temple • scribal memory
Found in books: Beck (2021) 320, 335, 337, 339, 340, 343, 352; Carr (2004) 129; Dignas Parker and Stroumsa (2013) 32, 33; Fishbane (2003) 68, 374; Levison (2009) 51; Salvesen et al (2020) 368
20.2. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃
20.2. לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃
20.12. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃
32.13. זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ וַתְּדַבֵּר אֲלֵהֶם אַרְבֶּה אֶת־זַרְעֲכֶם כְּכוֹכְבֵי הַשָּׁמָיִם וְכָל־הָאָרֶץ הַזֹּאת אֲשֶׁר אָמַרְתִּי אֶתֵּן לְזַרְעֲכֶם וְנָחֲלוּ לְעֹלָם׃
34.6. וַיַּעֲבֹר יְהוָה עַל־פָּנָיו וַיִּקְרָא יְהוָה יְהוָה אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶת 34.7. נֹצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֺן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־בְּנֵי בָנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃
34.24. כִּי־אוֹרִישׁ גּוֹיִם מִפָּנֶיךָ וְהִרְחַבְתִּי אֶת־גְּבוּלֶךָ וְלֹא־יַחְמֹד אִישׁ אֶת־אַרְצְךָ בַּעֲלֹתְךָ לֵרָאוֹת אֶת־פְּנֵי יְהוָה אֱלֹהֶיךָ שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה׃' '. None | 20.2. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage.
20.12. Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee.
32.13. Remember Abraham, Isaac, and Israel, Thy servants, to whom Thou didst swear by Thine own self, and saidst unto them: I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.’
34.6. And the LORD passed by before him, and proclaimed: ‘The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth; 34.7. keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’
34.24. For I will cast out nations before thee, and enlarge thy borders; neither shall any man covet thy land, when thou goest up to appear before the LORD thy God three times in the year.' '. None |
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4. Hebrew Bible, Genesis, 12.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Augustine of Hippo, on history and memory • cultural memory, • history and memory • history and memory, in pilgrim/martyr narratives of late antiquity • pilgrims and pilgrimage, history/memory and
Found in books: Goldhill (2022) 123; Robbins et al (2017) 139
12.1. וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃
12.1. וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃''. None | 12.1. Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee.''. None |
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5. Hebrew Bible, Leviticus, 11.3 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • memory • memory, digestion metaphor
Found in books: Geljon and Runia (2013) 233; Ward (2022) 111
11.3. וְהָאֲנָקָה וְהַכֹּחַ וְהַלְּטָאָה וְהַחֹמֶט וְהַתִּנְשָׁמֶת׃'
11.3. כֹּל מַפְרֶסֶת פַּרְסָה וְשֹׁסַעַת שֶׁסַע פְּרָסֹת מַעֲלַת גֵּרָה בַּבְּהֵמָה אֹתָהּ תֹּאכֵלוּ׃ '. None | 11.3. Whatsoever parteth the hoof, and is wholly cloven-footed, and cheweth the cud, among the beasts, that may ye eat.''. None |
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6. Hebrew Bible, Nahum, 1.2-1.6 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Anthropomorphism, Memory • Memory techniques • ethnicity (common features), historical memories
Found in books: Carr (2004) 125; Fishbane (2003) 66; van Maaren (2022) 202
1.2. אֵל קַנּוֹא וְנֹקֵם יְהוָה נֹקֵם יְהוָה וּבַעַל חֵמָה נֹקֵם יְהוָה לְצָרָיו וְנוֹטֵר הוּא לְאֹיְבָיו׃ 1.3. יְהֹוָה אֶרֶךְ אַפַּיִם וגדול־וּגְדָל־ כֹּחַ וְנַקֵּה לֹא יְנַקֶּה יְהוָה בְּסוּפָה וּבִשְׂעָרָה דַּרְכּוֹ וְעָנָן אֲבַק רַגְלָיו׃ 1.4. גּוֹעֵר בַּיָּם וַיַּבְּשֵׁהוּ וְכָל־הַנְּהָרוֹת הֶחֱרִיב אֻמְלַל בָּשָׁן וְכַרְמֶל וּפֶרַח לְבָנוֹן אֻמְלָל׃ 1.5. הָרִים רָעֲשׁוּ מִמֶּנּוּ וְהַגְּבָעוֹת הִתְמֹגָגוּ וַתִּשָּׂא הָאָרֶץ מִפָּנָיו וְתֵבֵל וְכָל־יֹשְׁבֵי בָהּ׃ 1.6. לִפְנֵי זַעְמוֹ מִי יַעֲמוֹד וּמִי יָקוּם בַּחֲרוֹן אַפּוֹ חֲמָתוֹ נִתְּכָה כָאֵשׁ וְהַצֻּרִים נִתְּצוּ מִמֶּנּוּ׃''. None | 1.2. The LORD is a jealous and avenging God, The LORD avengeth and is full of wrath; The LORD taketh vengeance on His adversaries, And He reserveth wrath for His enemies. 1.3. The LORD is long-suffering, and great in power, And will by no means clear the guilty; The LORD, in the whirlwind and in the storm is His way, And the clouds are the dust of His feet. 1.4. He rebuketh the sea, and maketh it dry, And drieth up all the rivers; Bashan languisheth, and Carmel, And the flower of Lebanon languisheth. 1.5. The mountains quake at Him, And the hills melt; And the earth is upheaved at His presence, Yea, the world, and all that dwell therein. 1.6. Who can stand before His indignation? And who can abide in the fierceness of His anger? His fury is poured out like fire, And the rocks are broken asunder before Him.''. None |
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7. Hebrew Bible, Psalms, 91.15, 137.1-137.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Anthropomorphism, Memory • Memory • Republic, the Roman, memory and trauma • memory
Found in books: Allison (2018) 240, 356; Fishbane (2003) 150; Lynskey (2021) 94; Poulsen and Jönsson (2021) 54
91.15. יִקְרָאֵנִי וְאֶעֱנֵהוּ עִמּוֹ־אָנֹכִי בְצָרָה אֲחַלְּצֵהוּ וַאֲכַבְּדֵהוּ׃
137.1. עַל נַהֲרוֹת בָּבֶל שָׁם יָשַׁבְנוּ גַּם־בָּכִינוּ בְּזָכְרֵנוּ אֶת־צִיּוֹן׃ 137.2. עַל־עֲרָבִים בְּתוֹכָהּ תָּלִינוּ כִּנֹּרוֹתֵינוּ׃''. None | 91.15. He shall call upon Me, and I will answer him; I will be with him in trouble; I will rescue him, and bring him to honour.
137.1. By the rivers of Babylon, There we sat down, yea, we wept, When we remembered Zion. 137.2. Upon the willows in the midst thereof We hanged up our harps.''. None |
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8. Hesiod, Theogony, 24, 27, 55, 886-900 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aristotle, on the objects of memory • memory • memory, pain of remembering • memory, social function of
Found in books: Arthur-Montagne DiGiulio and Kuin (2022) 43; Castagnoli and Ceccarelli (2019) 239; Kirichenko (2022) 69, 70, 189; Mawford and Ntanou (2021) 139, 259
24. τόνδε δέ με πρώτιστα θεαὶ πρὸς μῦθον ἔειπον,'
27. ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα,
55. λησμοσύνην τε κακῶν ἄμπαυμά τε μερμηράων.
886. Ζεὺς δὲ θεῶν βασιλεὺς πρώτην ἄλοχον θέτο Μῆτιν 887. πλεῖστα τε ἰδυῖαν ἰδὲ θνητῶν ἀνθρώπων. 888. ἀλλʼ ὅτε δὴ ἄρʼ ἔμελλε θεὰν γλαυκῶπιν Ἀθήνην 889. τέξεσθαι, τότʼ ἔπειτα δόλῳ φρένας ἐξαπατήσας 890. αἱμυλίοισι λόγοισιν ἑὴν ἐσκάτθετο νηδὺν 891. Γαίης φραδμοσύνῃσι καὶ Οὐρανοῦ ἀστερόεντος. 892. τὼς γάρ οἱ φρασάτην, ἵνα μὴ βασιληίδα τιμὴν 893. ἄλλος ἔχοι Διὸς ἀντὶ θεῶν αἰειγενετάων. 894. ἐκ γὰρ τῆς εἵμαρτο περίφρονα τέκνα γενέσθαι· 895. πρώτην μὲν κούρην γλαυκώπιδα Τριτογένειαν 896. ἶσον ἔχουσαν πατρὶ μένος καὶ ἐπίφρονα βουλήν. 897. αὐτὰρ ἔπειτʼ ἄρα παῖδα θεῶν βασιλῆα καὶ ἀνδρῶν 898. ἤμελλεν τέξεσθαι, ὑπέρβιον ἦτορ ἔχοντα· 899. ἀλλʼ ἄρα μιν Ζεὺς πρόσθεν ἑὴν ἐσκάτθετο νηδύν, 900. ὡς δή οἱ φράσσαιτο θεὰ ἀγαθόν τε κακόν τε. '. None | 24. By them to sing adeptly as he brought'
27. Those daughters of Lord Zeus proclaimed to me:
55. How excellent he is, reigning supreme
886. Gave him in marriage to his progeny 887. Cymopolea. When Zeus, in the war, 888. Drove the Titans out of Heaven, huge Earth bore 889. Her youngest child Typhoeus with the aid 890. of golden Aphrodite, who had bade 891. Her lie with Tartarus. In everything 892. He did the lad was strong, untiring 893. When running, and upon his shoulders spread 894. A hundred-headed dragon, full of dread, 895. Its dark tongues flickering, and from below 896. His eyes a flashing flame was seen to glow; 897. And from each head shot fire as he glared 898. And from each head unspeakable voices blared: 899. Sometimes a god could understand the sound 900. They made, but sometimes, echoing around, '. None |
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9. Homer, Iliad, 1.1, 1.131, 1.268, 1.396-1.406, 2.52, 2.484-2.493, 3.287, 5.303, 5.638-5.642, 6.148-6.149, 6.358, 7.451-7.453, 9.410-9.416, 9.447, 9.478, 10.282, 12.322-12.328, 14.250-14.255, 15.25-15.30, 15.186-15.193, 16.233-16.235, 18.394-18.405, 18.479, 18.482, 20.35, 21.182-21.183, 21.276-21.278, 21.379-21.380, 21.441-21.447, 22.126-22.127, 22.139-22.142, 22.167-22.187, 22.335-22.337, 22.354, 22.359-22.360, 22.395-22.404, 23.72, 23.75-23.76, 24.14-24.18, 24.509 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Achilles, and selective memory • Aristotle, on the objects of memory • Augustine, of memory • Germanicus, memory and • Iliad, selective memory • Isis, countenance and godhead of, stored in memory • Memory • Odyssey, memory • Rhodes, as vehicle of cultural memory • cultural memory, oracles and divination • death and the afterlife, memorials • death and the afterlife, memory survival • death, In Oswald Memorial • divine memory • eidôla,, and memory • epic narrative, preservation of memory • material objects and memory, • memories, kept alive or evoked in ritual, contested, of conflict • memories, kept alive or evoked in ritual, of connectivity • memories, religious, intertwined with current practice • memories, social, and perceived pre-history of Greece • memory • memory, cultural • memory, eidôla and • memory, mnemonics • memory, pain of remembering • memory, remembering, etc. • memory, social function of • memory, spring of • music, commemoration in song • obituaries, in Oswald Memorial • selective memory, Achilles • selective memory, analepsis • selective memory, and poetic selectivity • selective memory, in speeches • simile(s), in Oswald Memorial • social change, memory of maintained in religious practice
Found in books: Allen and Dunne (2022) 23; Arthur-Montagne DiGiulio and Kuin (2022) 64, 65; Beck (2021) 375; Castagnoli and Ceccarelli (2019) 98, 239; Eidinow and Kindt (2015) 481, 554; Eisenfeld (2022) 21, 174; Farrell (2021) 70, 71, 74, 117, 122; Greensmith (2021) 195, 206, 209, 210, 211, 213; Griffiths (1975) 325; Kirichenko (2022) 10, 13, 36, 43, 55, 189; Konig (2022) 36; Kowalzig (2007) 98, 138, 196, 198, 343, 344; Laemmle (2021) 214; Maciver (2012) 31, 43, 187; Marincola et al (2021) 23; Mawford and Ntanou (2021) 123, 124, 128, 131, 132, 135, 259; Pillinger (2019) 103; Rutter and Sparkes (2012) 146; Salvesen et al (2020) 231; Shannon-Henderson (2019) 84; Stavrianopoulou (2013) 27; Thorsen et al. (2021) 30; Waldner et al (2016) 36
1.1. μῆνιν ἄειδε θεὰ Πηληϊάδεω Ἀχιλῆος
1.131. μὴ δʼ οὕτως ἀγαθός περ ἐὼν θεοείκελʼ Ἀχιλλεῦ
1.268. φηρσὶν ὀρεσκῴοισι καὶ ἐκπάγλως ἀπόλεσσαν.
1.396. πολλάκι γάρ σεο πατρὸς ἐνὶ μεγάροισιν ἄκουσα 1.397. εὐχομένης ὅτʼ ἔφησθα κελαινεφέϊ Κρονίωνι 1.398. οἴη ἐν ἀθανάτοισιν ἀεικέα λοιγὸν ἀμῦναι, 1.399. ὁππότε μιν ξυνδῆσαι Ὀλύμπιοι ἤθελον ἄλλοι 1.400. Ἥρη τʼ ἠδὲ Ποσειδάων καὶ Παλλὰς Ἀθήνη· 1.401. ἀλλὰ σὺ τόν γʼ ἐλθοῦσα θεὰ ὑπελύσαο δεσμῶν, 1.402. ὦχʼ ἑκατόγχειρον καλέσασʼ ἐς μακρὸν Ὄλυμπον, 1.403. ὃν Βριάρεων καλέουσι θεοί, ἄνδρες δέ τε πάντες 1.404. Αἰγαίωνʼ, ὃ γὰρ αὖτε βίην οὗ πατρὸς ἀμείνων· 1.405. ὅς ῥα παρὰ Κρονίωνι καθέζετο κύδεϊ γαίων· 1.406. τὸν καὶ ὑπέδεισαν μάκαρες θεοὶ οὐδʼ ἔτʼ ἔδησαν.
2.52. οἳ μὲν ἐκήρυσσον, τοὶ δʼ ἠγείροντο μάλʼ ὦκα·
2.484. ἔσπετε νῦν μοι Μοῦσαι Ὀλύμπια δώματʼ ἔχουσαι· 2.485. ὑμεῖς γὰρ θεαί ἐστε πάρεστέ τε ἴστέ τε πάντα, 2.486. ἡμεῖς δὲ κλέος οἶον ἀκούομεν οὐδέ τι ἴδμεν· 2.487. οἵ τινες ἡγεμόνες Δαναῶν καὶ κοίρανοι ἦσαν· 2.488. πληθὺν δʼ οὐκ ἂν ἐγὼ μυθήσομαι οὐδʼ ὀνομήνω, 2.489. οὐδʼ εἴ μοι δέκα μὲν γλῶσσαι, δέκα δὲ στόματʼ εἶεν, 2.490. φωνὴ δʼ ἄρρηκτος, χάλκεον δέ μοι ἦτορ ἐνείη, 2.491. εἰ μὴ Ὀλυμπιάδες Μοῦσαι Διὸς αἰγιόχοιο 2.492. θυγατέρες μνησαίαθʼ ὅσοι ὑπὸ Ἴλιον ἦλθον· 2.493. ἀρχοὺς αὖ νηῶν ἐρέω νῆάς τε προπάσας.
3.287. ἥ τε καὶ ἐσσομένοισι μετʼ ἀνθρώποισι πέληται.
5.303. Τυδεΐδης μέγα ἔργον ὃ οὐ δύο γʼ ἄνδρε φέροιεν,
5.638. ἀλλʼ οἷόν τινά φασι βίην Ἡρακληείην 5.639. εἶναι, ἐμὸν πατέρα θρασυμέμνονα θυμολέοντα· 5.640. ὅς ποτε δεῦρʼ ἐλθὼν ἕνεχʼ ἵππων Λαομέδοντος 5.641. ἓξ οἴῃς σὺν νηυσὶ καὶ ἀνδράσι παυροτέροισιν 5.642. Ἰλίου ἐξαλάπαξε πόλιν, χήρωσε δʼ ἀγυιάς·
6.148. τηλεθόωσα φύει, ἔαρος δʼ ἐπιγίγνεται ὥρη· 6.149. ὣς ἀνδρῶν γενεὴ ἣ μὲν φύει ἣ δʼ ἀπολήγει.
6.358. ἀνθρώποισι πελώμεθʼ ἀοίδιμοι ἐσσομένοισι.
7.451. τοῦ δʼ ἤτοι κλέος ἔσται ὅσον τʼ ἐπικίδναται ἠώς· 7.452. τοῦ δʼ ἐπιλήσονται τὸ ἐγὼ καὶ Φοῖβος Ἀπόλλων 7.453. ἥρῳ Λαομέδοντι πολίσσαμεν ἀθλήσαντε.
9.410. μήτηρ γάρ τέ μέ φησι θεὰ Θέτις ἀργυρόπεζα 9.411. διχθαδίας κῆρας φερέμεν θανάτοιο τέλος δέ. 9.412. εἰ μέν κʼ αὖθι μένων Τρώων πόλιν ἀμφιμάχωμαι, 9.413. ὤλετο μέν μοι νόστος, ἀτὰρ κλέος ἄφθιτον ἔσται· 9.414. εἰ δέ κεν οἴκαδʼ ἵκωμι φίλην ἐς πατρίδα γαῖαν, 9.415. ὤλετό μοι κλέος ἐσθλόν, ἐπὶ δηρὸν δέ μοι αἰὼν 9.416. ἔσσεται, οὐδέ κέ μʼ ὦκα τέλος θανάτοιο κιχείη.
9.447. οἷον ὅτε πρῶτον λίπον Ἑλλάδα καλλιγύναικα
9.478. φεῦγον ἔπειτʼ ἀπάνευθε διʼ Ἑλλάδος εὐρυχόροιο,
10.282. ῥέξαντας μέγα ἔργον, ὅ κε Τρώεσσι μελήσῃ.
12.322. ὦ πέπον εἰ μὲν γὰρ πόλεμον περὶ τόνδε φυγόντε 12.323. αἰεὶ δὴ μέλλοιμεν ἀγήρω τʼ ἀθανάτω τε 12.324. ἔσσεσθʼ, οὔτέ κεν αὐτὸς ἐνὶ πρώτοισι μαχοίμην 12.325. οὔτέ κε σὲ στέλλοιμι μάχην ἐς κυδιάνειραν· 12.326. νῦν δʼ ἔμπης γὰρ κῆρες ἐφεστᾶσιν θανάτοιο 12.327. μυρίαι, ἃς οὐκ ἔστι φυγεῖν βροτὸν οὐδʼ ὑπαλύξαι, 12.328. ἴομεν ἠέ τῳ εὖχος ὀρέξομεν ἠέ τις ἡμῖν.
14.250. ἤματι τῷ ὅτε κεῖνος ὑπέρθυμος Διὸς υἱὸς 14.251. ἔπλεεν Ἰλιόθεν Τρώων πόλιν ἐξαλαπάξας. 14.252. ἤτοι ἐγὼ μὲν ἔλεξα Διὸς νόον αἰγιόχοιο 14.253. νήδυμος ἀμφιχυθείς· σὺ δέ οἱ κακὰ μήσαο θυμῷ 14.254. ὄρσασʼ ἀργαλέων ἀνέμων ἐπὶ πόντον ἀήτας,
15.25. ἀζηχὴς ὀδύνη Ἡρακλῆος θείοιο, 15.26. τὸν σὺ ξὺν Βορέῃ ἀνέμῳ πεπιθοῦσα θυέλλας 15.27. πέμψας ἐπʼ ἀτρύγετον πόντον κακὰ μητιόωσα, 15.28. καί μιν ἔπειτα Κόων δʼ εὖ ναιομένην ἀπένεικας. 15.29. τὸν μὲν ἐγὼν ἔνθεν ῥυσάμην καὶ ἀνήγαγον αὖτις 15.30. Ἄργος ἐς ἱππόβοτον καὶ πολλά περ ἀθλήσαντα.
15.186. εἴ μʼ ὁμότιμον ἐόντα βίῃ ἀέκοντα καθέξει. 15.187. τρεῖς γάρ τʼ ἐκ Κρόνου εἰμὲν ἀδελφεοὶ οὓς τέκετο Ῥέα 15.188. Ζεὺς καὶ ἐγώ, τρίτατος δʼ Ἀΐδης ἐνέροισιν ἀνάσσων. 15.189. τριχθὰ δὲ πάντα δέδασται, ἕκαστος δʼ ἔμμορε τιμῆς· 15.190. ἤτοι ἐγὼν ἔλαχον πολιὴν ἅλα ναιέμεν αἰεὶ 15.191. παλλομένων, Ἀΐδης δʼ ἔλαχε ζόφον ἠερόεντα, 15.192. Ζεὺς δʼ ἔλαχʼ οὐρανὸν εὐρὺν ἐν αἰθέρι καὶ νεφέλῃσι· 15.193. γαῖα δʼ ἔτι ξυνὴ πάντων καὶ μακρὸς Ὄλυμπος.
16.233. Ζεῦ ἄνα Δωδωναῖε Πελασγικὲ τηλόθι ναίων 16.234. Δωδώνης μεδέων δυσχειμέρου, ἀμφὶ δὲ Σελλοὶ 16.235. σοὶ ναίουσʼ ὑποφῆται ἀνιπτόποδες χαμαιεῦναι,
18.394. ἦ ῥά νύ μοι δεινή τε καὶ αἰδοίη θεὸς ἔνδον, 18.395. ἥ μʼ ἐσάωσʼ ὅτε μʼ ἄλγος ἀφίκετο τῆλε πεσόντα 18.396. μητρὸς ἐμῆς ἰότητι κυνώπιδος, ἥ μʼ ἐθέλησε 18.397. κρύψαι χωλὸν ἐόντα· τότʼ ἂν πάθον ἄλγεα θυμῷ, 18.398. εἰ μή μʼ Εὐρυνόμη τε Θέτις θʼ ὑπεδέξατο κόλπῳ 18.399. Εὐρυνόμη θυγάτηρ ἀψορρόου Ὠκεανοῖο. 18.400. τῇσι παρʼ εἰνάετες χάλκευον δαίδαλα πολλά, 18.401. πόρπας τε γναμπτάς θʼ ἕλικας κάλυκάς τε καὶ ὅρμους 18.402. ἐν σπῆϊ γλαφυρῷ· περὶ δὲ ῥόος Ὠκεανοῖο 18.403. ἀφρῷ μορμύρων ῥέεν ἄσπετος· οὐδέ τις ἄλλος 18.404. ᾔδεεν οὔτε θεῶν οὔτε θνητῶν ἀνθρώπων, 18.405. ἀλλὰ Θέτις τε καὶ Εὐρυνόμη ἴσαν, αἵ μʼ ἐσάωσαν.
18.479. πάντοσε δαιδάλλων, περὶ δʼ ἄντυγα βάλλε φαεινὴν
18.482. ποίει δαίδαλα πολλὰ ἰδυίῃσι πραπίδεσσιν.
20.35. Ἑρμείας, ὃς ἐπὶ φρεσὶ πευκαλίμῃσι κέκασται· 2
1.182. ἀσθμαίνοντʼ· Ἀχιλεὺς δʼ ἄρʼ ἐνὶ στήθεσσιν ὀρούσας 2
1.183. τεύχεά τʼ ἐξενάριξε καὶ εὐχόμενος ἔπος ηὔδα·
21.276. ἀλλὰ φίλη μήτηρ, ἥ με ψεύδεσσιν ἔθελγεν· 21.277. ἥ μʼ ἔφατο Τρώων ὑπὸ τείχεϊ θωρηκτάων 21.278. λαιψηροῖς ὀλέεσθαι Ἀπόλλωνος βελέεσσιν.
21.379. Ἥφαιστε σχέο τέκνον ἀγακλεές· οὐ γὰρ ἔοικεν 21.380. ἀθάνατον θεὸν ὧδε βροτῶν ἕνεκα στυφελίζειν.
21.441. νηπύτιʼ ὡς ἄνοον κραδίην ἔχες· οὐδέ νυ τῶν περ 21.442. μέμνηαι ὅσα δὴ πάθομεν κακὰ Ἴλιον ἀμφὶ 21.443. μοῦνοι νῶϊ θεῶν, ὅτʼ ἀγήνορι Λαομέδοντι 21.444. πὰρ Διὸς ἐλθόντες θητεύσαμεν εἰς ἐνιαυτὸν 21.445. μισθῷ ἔπι ῥητῷ· ὃ δὲ σημαίνων ἐπέτελλεν. 21.446. ἤτοι ἐγὼ Τρώεσσι πόλιν πέρι τεῖχος ἔδειμα 21.447. εὐρύ τε καὶ μάλα καλόν, ἵνʼ ἄρρηκτος πόλις εἴη·
22.126. οὐ μέν πως νῦν ἔστιν ἀπὸ δρυὸς οὐδʼ ἀπὸ πέτρης 22.127. τῷ ὀαριζέμεναι, ἅ τε παρθένος ἠΐθεός τε
22.139. ἠΰτε κίρκος ὄρεσφιν ἐλαφρότατος πετεηνῶν 22.140. ῥηϊδίως οἴμησε μετὰ τρήρωνα πέλειαν, 22.141. ἣ δέ θʼ ὕπαιθα φοβεῖται, ὃ δʼ ἐγγύθεν ὀξὺ λεληκὼς 22.142. ταρφέʼ ἐπαΐσσει, ἑλέειν τέ ἑ θυμὸς ἀνώγει·
22.167. τοῖσι δὲ μύθων ἦρχε πατὴρ ἀνδρῶν τε θεῶν τε· 22.168. ὢ πόποι ἦ φίλον ἄνδρα διωκόμενον περὶ τεῖχος 22.169. ὀφθαλμοῖσιν ὁρῶμαι· ἐμὸν δʼ ὀλοφύρεται ἦτορ 22.170. Ἕκτορος, ὅς μοι πολλὰ βοῶν ἐπὶ μηρίʼ ἔκηεν 22.171. Ἴδης ἐν κορυφῇσι πολυπτύχου, ἄλλοτε δʼ αὖτε 22.172. ἐν πόλει ἀκροτάτῃ· νῦν αὖτέ ἑ δῖος Ἀχιλλεὺς 22.173. ἄστυ πέρι Πριάμοιο ποσὶν ταχέεσσι διώκει. 22.174. ἀλλʼ ἄγετε φράζεσθε θεοὶ καὶ μητιάασθε 22.175. ἠέ μιν ἐκ θανάτοιο σαώσομεν, ἦέ μιν ἤδη 22.176. Πηλεΐδῃ Ἀχιλῆϊ δαμάσσομεν ἐσθλὸν ἐόντα. 22.177. τὸν δʼ αὖτε προσέειπε θεὰ γλαυκῶπις Ἀθήνη· 22.178. ὦ πάτερ ἀργικέραυνε κελαινεφὲς οἷον ἔειπες· 22.179. ἄνδρα θνητὸν ἐόντα πάλαι πεπρωμένον αἴσῃ 22.180. ἂψ ἐθέλεις θανάτοιο δυσηχέος ἐξαναλῦσαι; 22.181. ἔρδʼ· ἀτὰρ οὔ τοι πάντες ἐπαινέομεν θεοὶ ἄλλοι. 22.182. τὴν δʼ ἀπαμειβόμενος προσέφη νεφεληγερέτα Ζεύς· 22.183. θάρσει Τριτογένεια φίλον τέκος· οὔ νύ τι θυμῷ 22.184. πρόφρονι μυθέομαι, ἐθέλω δέ τοι ἤπιος εἶναι· 22.185. ἔρξον ὅπῃ δή τοι νόος ἔπλετο, μὴ δʼ ἔτʼ ἐρώει. 22.186. ὣς εἰπὼν ὄτρυνε πάρος μεμαυῖαν Ἀθήνην· 22.187. βῆ δὲ κατʼ Οὐλύμποιο καρήνων ἀΐξασα.
22.335. ὅς τοι γούνατʼ ἔλυσα· σὲ μὲν κύνες ἠδʼ οἰωνοὶ 22.336. ἑλκήσουσʼ ἀϊκῶς, τὸν δὲ κτεριοῦσιν Ἀχαιοί. 22.337. τὸν δʼ ὀλιγοδρανέων προσέφη κορυθαίολος Ἕκτωρ·
22.354. ἀλλὰ κύνες τε καὶ οἰωνοὶ κατὰ πάντα δάσονται.
22.359. ἤματι τῷ ὅτε κέν σε Πάρις καὶ Φοῖβος Ἀπόλλων 22.360. ἐσθλὸν ἐόντʼ ὀλέσωσιν ἐνὶ Σκαιῇσι πύλῃσιν.
22.395. ἦ ῥα, καὶ Ἕκτορα δῖον ἀεικέα μήδετο ἔργα. 22.396. ἀμφοτέρων μετόπισθε ποδῶν τέτρηνε τένοντε 22.397. ἐς σφυρὸν ἐκ πτέρνης, βοέους δʼ ἐξῆπτεν ἱμάντας, 22.398. ἐκ δίφροιο δʼ ἔδησε, κάρη δʼ ἕλκεσθαι ἔασεν· 22.399. ἐς δίφρον δʼ ἀναβὰς ἀνά τε κλυτὰ τεύχεʼ ἀείρας 22.400. μάστιξέν ῥʼ ἐλάαν, τὼ δʼ οὐκ ἀέκοντε πετέσθην. 22.401. τοῦ δʼ ἦν ἑλκομένοιο κονίσαλος, ἀμφὶ δὲ χαῖται 22.402. κυάνεαι πίτναντο, κάρη δʼ ἅπαν ἐν κονίῃσι 22.403. κεῖτο πάρος χαρίεν· τότε δὲ Ζεὺς δυσμενέεσσι 22.404. δῶκεν ἀεικίσσασθαι ἑῇ ἐν πατρίδι γαίῃ.
23.72. τῆλέ με εἴργουσι ψυχαὶ εἴδωλα καμόντων,
23.75. καί μοι δὸς τὴν χεῖρʼ· ὀλοφύρομαι, οὐ γὰρ ἔτʼ αὖτις 23.76. νίσομαι ἐξ Ἀΐδαο, ἐπήν με πυρὸς λελάχητε.
24.14. ἀλλʼ ὅ γʼ ἐπεὶ ζεύξειεν ὑφʼ ἅρμασιν ὠκέας ἵππους, 24.15. Ἕκτορα δʼ ἕλκεσθαι δησάσκετο δίφρου ὄπισθεν, 24.16. τρὶς δʼ ἐρύσας περὶ σῆμα Μενοιτιάδαο θανόντος 24.17. αὖτις ἐνὶ κλισίῃ παυέσκετο, τὸν δέ τʼ ἔασκεν 24.18. ἐν κόνι ἐκτανύσας προπρηνέα· τοῖο δʼ Ἀπόλλων
24.509. τὼ δὲ μνησαμένω ὃ μὲν Ἕκτορος ἀνδροφόνοιο' '. None | 1.1. The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment, " '
1.131. Do not thus, mighty though you are, godlike Achilles, seek to deceive me with your wit; for you will not get by me nor persuade me. Are you willing, so that your yourself may keep your prize, for me to sit here idly in want, while you order me to give her back? No, if the great-hearted Achaeans give me a prize,
1.268. 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.
1.396. For often I have heard you glorying in the halls of my father, and declaring that you alone among the immortals warded off shameful ruin from the son of Cronos, lord of the dark clouds, on the day when the other Olympians wished to put him in bonds, even Hera and Poseidon and Pallas Athene. 1.400. But you came, goddess, and freed him from his bonds, when you had quickly called to high Olympus him of the hundred hands, whom the gods call Briareus, but all men Aegaeon; for he is mightier than his father. He sat down by the side of the son of Cronos, exulting in his glory, 1.405. and the blessed gods were seized with fear of him, and did not bind Zeus. Bring this now to his remembrance, and sit by his side, and clasp his knees, in hope that he might perhaps wish to succour the Trojans, and for those others, the Achaeans, to pen them in among the sterns of their ships and around the sea as they are slain, so that they may all have profit of their king,
2.52. but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born.
2.484. Even as a bull among the herd stands forth far the chiefest over all, for that he is pre-eminent among the gathering kine, even such did Zeus make Agamemnon on that day, pre-eminent among many, and chiefest amid warriors.Tell me now, ye Muses that have dwellings on Olympus— 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 2.490. and a voice unwearying, and though the heart within me were of bronze, did not the Muses of Olympus, daughters of Zeus that beareth the aegis, call to my mind all them that came beneath Ilios. Now will I tell the captains of the ships and the ships in their order.of the Boeotians Peneleos and Leïtus were captains,
3.287. then let the Trojans give back Helen and all her treasure, and pay to the Argives in requital such recompense as beseemeth, even such as shall abide in the minds of men that are yet to be. Howbeit, if Priam and the sons of Priam be not minded to pay recompense unto me, when Alexander falleth,
5.303. eager to slay the man whosoever should come to seize the corpse, and crying a terrible cry. But the son of Tydeus grasped in his hand a stone—a mighty deed—one that not two men could bear, such as mortals now are; yet lightly did he wield it even alone.
5.638. They speak but a lie that say thou art sprung from Zeus that beareth the aegis, seeing thou art inferior far to those warriors that were sprung from Zeus in the days of men of old. of other sort, men say, was mighty Heracles, my father, staunch in fight, the lionhearted, 5.639. They speak but a lie that say thou art sprung from Zeus that beareth the aegis, seeing thou art inferior far to those warriors that were sprung from Zeus in the days of men of old. of other sort, men say, was mighty Heracles, my father, staunch in fight, the lionhearted, ' "5.640. who on a time came hither by reason of the mares of Laomedon with but six ships and a scantier host, yet sacked the city of Ilios and made waste her streets. But thine is a coward's heart, and thy people are minishing. In no wise methinks shall thy coming from Lycia prove a defence to the men of Troy, " "5.642. who on a time came hither by reason of the mares of Laomedon with but six ships and a scantier host, yet sacked the city of Ilios and made waste her streets. But thine is a coward's heart, and thy people are minishing. In no wise methinks shall thy coming from Lycia prove a defence to the men of Troy, " '
6.148. Great-souled son of Tydeus, wherefore inquirest thou of my lineage? Even as are the generations of leaves, such are those also of men. As for the leaves, the wind scattereth some upon the earth, but the forest, as it bourgeons, putteth forth others when the season of spring is come; even so of men one generation springeth up and another passeth away.
6.358. my brother, since above all others has trouble encompassed thy heart because of shameless me, and the folly of Alexander; on whom Zeus hath brought an evil doom, that even in days to come we may be a song for men that are yet to be. Then made answer to her great Hector of the flashing helm:
7.451. but gave not glorious hecatombs to the gods? of a surety shall the fame thereof reach as far as the dawn spreadeth, and men will forget the wall that I and Phoebus Apollo built with toil for the warrior Laomedon. Then greatly troubled, Zeus, the cloud-gatherer, spake to him:
9.410. For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, 9.415. lost then is my glorious renown, yet shall my life long endure, neither shall the doom of death come soon upon me.
9.447. to be left alone without thee, nay, not though a god himself should pledge him to strip from me my old age and render me strong in youth as in the day when first I left Hellas, the home of fair women, fleeing from strife with my father Amyntor, son of Ormenus; for he waxed grievously wroth against me by reason of his fair-haired concubine,
9.478. then verily I burst the cunningly fitted doors of my chamber and leapt the fence of the court full easily, unseen of the watchmen and the slave women. Thereafter I fled afar through spacious Hellas, and came to deep-soiled Phthia, mother of flocks, ' "
10.282. now again be thou my friend, Athene, as ne'er thou wast before, and grant that with goodly renown we come back to the ships, having wrought a great work that shall be a sorrow to the Trojans. And after him again prayed Diomedes, good at the war-cry:Hearken thou now also to me, child of Zeus, unwearied one. " '
12.322. and drink choice wine, honey-sweet: nay, but their might too is goodly, seeing they fight amid the foremost Lycians. Ah friend, if once escaped from this battle we were for ever to be ageless and immortal, neither should I fight myself amid the foremost, 12.325. nor should I send thee into battle where men win glory; but now—for in any case fates of death beset us, fates past counting, which no mortal may escape or avoid—now let us go forward, whether we shall give glory to another, or another to us.
14.250. on the day when the glorious son of Zeus, high of heart, sailed forth from Ilios, when he had laid waste the city of the Trojans. I, verily, beguiled the mind of Zeus, that beareth the aegis, being shed in sweetness round about him, and thou didst devise evil in thy heart against his son, when thou hadst roused the blasts of cruel winds over the face of the deep, and thereafter didst bear him away unto well-peopled Cos, far from all his kinsfolk. But Zeus, when he awakened, was wroth, and flung the gods hither and thither about his palace, and me above all he sought, and would have hurled me from heaven into the deep to be no more seen, had Night not saved me—Night that bends to her sway both gods and men.
15.25. eased of its ceaseless pain for godlike Heracles, whom thou when thou hadst leagued thee with the North Wind and suborned his blasts, didst send over the unresting sea, by thine evil devising, and thereafter didst bear him away unto well-peopled Cos. Him did I save from thence, and brought again 15.30. to horse-pasturing Argos, albeit after he had laboured sore. of these things will I mind thee yet again, that thou mayest cease from thy beguilings, to the end that thou mayest see whether they anywise avail thee, the dalliance and the couch, wherein thou didst lie with me when thou hadst come forth from among the gods, and didst beguile me.
15.186. Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 15.190. I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet
16.233. and himself he washed his hands, and drew flaming wine. Then he made prayer, standing in the midst of the court, and poured forth the wine, looking up to heaven; and not unmarked was he of Zeus, that hurleth the thunderbolt:Zeus, thou king, Dodonaean, Pelasgian, thou that dwellest afar, ruling over wintry Dodona,—and about thee dwell the Selli, 16.235. thine interpreters, men with unwashen feet that couch on the ground. Aforetime verily thou didst hear my word, when I prayed: me thou didst honour, and didst mightily smite the host of the Achaeans; even so now also fulfill thou for me this my desire. Myself verily will I abide in the gathering of the ships,
18.394. a beautiful chair, richly-wrought, and beneath was a footstool for the feet; and she called to Hephaestus, the famed craftsman, and spake to him, saying:Hephaestus, come forth hither; Thetis hath need of thee. And the famous god of the two strong arms answered her:Verily then a dread and honoured goddess is within my halls, 18.395. even she that saved me when pain was come upon me after I had fallen afar through the will of my shameless mother, that was fain to hide me away by reason of my lameness. Then had I suffered woes in heart, had not Eurynome and Thetis received me into their bosom—Eurynome, daughter of backward-flowing Oceanus. 18.399. even she that saved me when pain was come upon me after I had fallen afar through the will of my shameless mother, that was fain to hide me away by reason of my lameness. Then had I suffered woes in heart, had not Eurynome and Thetis received me into their bosom—Eurynome, daughter of backward-flowing Oceanus. ' "18.400. With them then for nine years' space I forged much cunning handiwork, brooches, and spiral arm-bands, and rosettes and necklaces, within their hollow cave; and round about me flowed, murmuring with foam, the stream of Oceanus, a flood unspeakable. Neither did any other know thereof, either of gods or of mortal men, " "18.404. With them then for nine years' space I forged much cunning handiwork, brooches, and spiral arm-bands, and rosettes and necklaces, within their hollow cave; and round about me flowed, murmuring with foam, the stream of Oceanus, a flood unspeakable. Neither did any other know thereof, either of gods or of mortal men, " '18.405. but Thetis knew and Eurynome, even they that saved me. And now is Thetis come to my house; wherefore it verily behoveth me to pay unto fair-tressed Thetis the full price for the saving of my life. But do thou set before her fair entertainment, while I put aside my bellows and all my tools.
18.479. and precious gold and silver; and thereafter he set on the anvil-block a great anvil, and took in one hand a massive hammer, and in the other took he the tongs.First fashioned he a shield, great and sturdy, adorning it cunningly in every part, and round about it set a bright rim,
18.482. threefold and glittering, and therefrom made fast a silver baldric. Five were the layers of the shield itself; and on it he wrought many curious devices with cunning skill.Therein he wrought the earth, therein the heavens therein the sea, and the unwearied sun, and the moon at the full,
20.35. and together with these went Hephaestus, exulting in his might, halting, but beneath him his slender legs moved nimbly; but unto the Trojans went Ares, of the flashing helm, and with him Phoebus, of the unshorn locks, and Artemis, the archer, 2
1.182. In the belly he smote him beside the navel, and forth upon the ground gushed all his bowels, and darkness enfolded his eyes as he lay gasping. And Achilles leapt upon his breast and despoiled him of his arms, and exulted saying:Lie as thou art! Hard is it
21.276. None other of the heavenly gods do I blame so much, but only my dear mother, that beguiled me with false words, saying that beneath the wall of the mail-clad Trojans I should perish by the swift missiles of Apollo. Would that Hector had slain me, the best of the men bred here;
21.379. nay, not when all Troy shall burn with the burning of consuming fire, and the warlike sons of the Achaeans shall be the burners thereof. But when the goddess, white-armed Hera, heard this plea, forthwith she spake unto Hephaestus, her dear son:Hephaestus, withhold thee, my glorious son; it is nowise seemly ' "21.380. thus to smite an immortal god for mortals' sake. So spake she, and Hephaestus quenched his wondrous-blazing fire, and once more in the fair river-bed the flood rushed down.But when the fury of Xanthus was quelled, the twain thereafter ceased, for Hera stayed them, albeit she was wroth; " '
21.441. it were not meet for me, seeing I am the elder-born and know the more. Fool, how witless is the heart thou hast! Neither rememberest thou all the woes that we twain alone of all the gods endured at Ilios, what time we came 21.444. it were not meet for me, seeing I am the elder-born and know the more. Fool, how witless is the heart thou hast! Neither rememberest thou all the woes that we twain alone of all the gods endured at Ilios, what time we came ' "21.445. at the bidding of Zeus and served the lordly Laomedon for a year's space at a fixed wage, and he was our taskmaster and laid on us his commands. I verily built for the Trojans round about their city a wall, wide and exceeding fair, that the city might never be broken; and thou, Phoebus, didst herd the sleek kine of shambling gait amid the spurs of wooded Ida, the many-ridged. " "21.447. at the bidding of Zeus and served the lordly Laomedon for a year's space at a fixed wage, and he was our taskmaster and laid on us his commands. I verily built for the Trojans round about their city a wall, wide and exceeding fair, that the city might never be broken; and thou, Phoebus, didst herd the sleek kine of shambling gait amid the spurs of wooded Ida, the many-ridged. " '
22.126. as I were a woman, when I have put from me mine armour. In no wise may I now from oak-tree or from rock hold dalliance with him, even as youth and maiden—youth and maiden! —hold dalliance one with the other. Better were it to clash in strife with all speed;
22.139. of blazing fire or of the sun as he riseth. But trembling gat hold of Hector when he was ware of him, neither dared he any more abide where he was, but left the gates behind him, and fled in fear; and the son of Peleus rushed after him, trusting in his fleetness of foot. As a falcon in the mountains, swiftest of winged things, 22.140. woopeth lightly after a trembling dove: she fleeth before him, and he hard at hand darteth ever at her with shrill cries, and his heart biddeth him seize her; even so Achilles in his fury sped straight on, and Hector fled beneath the wall of the Trojans, and plied his limbs swiftly.
22.167. even so these twain circled thrice with swift feet about the city of Priam; and all the gods gazed upon them. Then among these the father of men and gods was first to speak:Look you now, in sooth a well-loved man do mine eyes behold pursued around the wall; and my heart hath sorrow 22.170. for Hector, who hath burned for me many thighs of oxen on the crests of many-ridged Ida, and at other times on the topmost citadel; but now again is goodly Achilles pursuing him with swift feet around the city of Priam. Nay then, come, ye gods, bethink you and take counsel 22.175. whether we shall save him from death, or now at length shall slay him, good man though he be, by the hand of Achilles, son of Peleus. 22.179. whether we shall save him from death, or now at length shall slay him, good man though he be, by the hand of Achilles, son of Peleus. Then spake unto him the goddess, flashing-eyed Athene:O Father, Lord of the bright lightning and of the dark cloud, what a word hast thou said! A man that is mortal, doomed long since by fate, art thou minded 22.180. to deliver again from dolorous death? Do as thou wilt; but be sure that we other gods assent not all thereto. Then in answer to her spake Zeus, the cloud-gatherer:Be of good cheer, Tritogeneia, dear child. In no wise do I speak with full purpose of heart, but am minded to be kindly to thee. 22.185. Do as thy pleasure is and hold thee back no more. So saying he urged on Athene that was already eager, and down from the peaks of Olympus she went darting.But hard upon Hector pressed swift Achilles in ceaseless pursuit. And as when on the mountains a hound
22.335. even I, that have loosed thy knees. Thee shall dogs and birds rend in unseemly wise, but to him shall the Achaeans give burial.
22.354. and should promise yet more; nay, not though Priam, son of Dardanus, should bid pay thy weight in gold; not even so shall thy queenly mother lay thee on a bier and make lament for thee, the son herself did bear, but dogs and birds shall devour thee utterly.
22.359. Then even in dying spake unto him Hector of the flashing helm:Verily I know thee well, and forbode what shall be, neither was it to be that I should persuade thee; of a truth the heart in thy breast is of iron. Bethink thee now lest haply I bring the wrath of the gods upon thee on the day when Paris and Phoebus Apollo shall slay thee, 22.360. valorous though thou art, at the Scaean gate. Even as he thus spake the end of death enfolded him and his soul fleeting from his limbs was gone to Hades, bewailing her fate, leaving manliness and youth. And to him even in his death spake goodly Achilles:
22.395. He spake, and devised foul entreatment for goodly Hector. The tendons of both his feet behind he pierced from heel to ankle, and made fast therethrough thongs of oxhide, and bound them to his chariot, but left the head to trail. Then when he had mounted his car and had lifted therein the glorious armour, 22.400. he touched the horses with the lash to start thiem, and nothing loath the pair sped onward. And from Hector as he was dragged the dust rose up, and on either side his dark hair flowed outspread, and all in the dust lay the head that was before so fair; but now had Zeus given him over to his foes to suffer foul entreatment in his own native land.
23.72. Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades.
23.75. And give me thy hand, I pitifully entreat thee, for never more again shall I come back from out of Hades, when once ye have given me my due of fire. Never more in life shall we sit apart from our dear comrades and take counsel together, but for me hath loathly fate
24.14. lying now upon his side, now upon his back, and now upon his face; and then again he would rise upon his feet and roam distraught along the shore of the sea. Neither would he fail to mark the Dawn, as she shone over the sea and the sea-beaches, but would yoke beneath the car his swift horses, 24.15. and bind Hector behind the chariot to drag him withal; and when he had haled him thrice about the barrow of the dead son of Menoetius, he would rest again in his hut, but would leave Hector outstretched on his face in the dust. Howbeit Apollo kept all defacement from his flesh, pitying the warrior
24.509. and have endured what no other mortal on the face of earth hath yet endured, to reach forth my hand to the face of him that hath slain my sons. So spake he, and in Achilles he roused desire to weep for his father; and he took the old man by the hand, and gently put him from him. So the twain bethought them of their dead, and wept; the one for man-slaying Hector wept sore, ' ". None |
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10. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Iliad, selective memory • Odyssey, memory • collective memory • cultural memory, oracles and divination • death and the afterlife, memorials • death and the afterlife, memory survival • epic narrative, preservation of memory • memorialization, through good death • memories, kept alive or evoked in ritual, contested, of conflict • memory • memory, commemoration • memory, cultural • memory, pain of remembering • memory, poetic • memory, remembering, etc. • memory, social function of • memory, spring of • selective memory, and poetic selectivity • social change, memory of maintained in religious practice
Found in books: Beck (2021) 73, 83; Ebrey and Kraut (2022) 256; Eidinow and Kindt (2015) 482, 553, 555; Farrell (2021) 61, 71, 117; Greensmith (2021) 195; King (2006) 39; Kirichenko (2022) 41, 42, 43, 48, 55; Kowalzig (2007) 137, 198; Long (2019) 12; Mawford and Ntanou (2021) 2, 5, 9, 126, 259; Moss (2012) 27; Salvesen et al (2020) 242, 246; Tanaseanu-Döbler and von Alvensleben (2020) 383; Waldner et al (2016) 36; de Jáuregui et al. (2011) 181
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11. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Memorial/Remembrance • Memory techniques
Found in books: Carr (2004) 98; Stuckenbruck (2007) 349
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12. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Memory, Ezra's • Spirit, effects of, memory, loss of • Spirit, effects of, memory, retained • priests adolescent, Jewish, memory of after the destruction of the second temple
Found in books: Dignas Parker and Stroumsa (2013) 43; Levison (2009) 165
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13. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • memories, kept alive or evoked in ritual, of connectivity • memory
Found in books: Eisenfeld (2022) 72; Kowalzig (2007) 98
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14. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • memories, kept alive or evoked in ritual, of connectivity • memory • memory, commemoration
Found in books: Athanassaki and Titchener (2022) 93; Eisenfeld (2022) 72; Kowalzig (2007) 98; Mawford and Ntanou (2021) 253
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15. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Athens, conventions of memorialization in • memories, kept alive or evoked in ritual, diverse unified in ritual • memories, religious, intertwined with current practice • memories, social, and perceived pre-history of Greece • memory • social change, memory of maintained in religious practice
Found in books: Eisenfeld (2022) 133; Kowalzig (2007) 121, 136, 226, 238, 241, 260, 261, 263; Steiner (2001) 265
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16. Hebrew Bible, Nehemiah, 9.20 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Memory • Memory, Israel's • Spirit, effects of, memory, loss of
Found in books: Allen and Dunne (2022) 91; Levison (2009) 219
| 9.20. Thou gavest also Thy good spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst.''. None |
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17. Herodotus, Histories, 1.147, 2.124-2.125, 2.171, 2.181, 4.5, 4.7, 4.10, 4.13, 4.16, 4.23, 4.25, 4.27, 4.32-4.35, 4.71, 5.67, 7.6, 8.36, 8.121-8.122, 8.134 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Augustine, of memory • Memory, Fountain of • Memory, and epigraphical display • Memory, and selective inscription • Miltiades the Younger of Athens, memorials of • Monumental reuse, and memory • Reinvention, and memory • Republic, the Roman, memory and trauma • cultural memory • cultural memory, oracles and divination • cultural memory, social cohesion and identity • cultural memory, tribes and kinship groups • historical memory, Kushite • memories, kept alive or evoked in ritual, of connectivity • memories, religious, intertwined with current practice • memories, social, appropriated in song • memory • memory of worlds • memory, lieu de mémoire
Found in books: Castagnoli and Ceccarelli (2019) 82; Eidinow and Kindt (2015) 14, 264, 299; Eisenfeld (2022) 161; Gagné (2020) 227, 305, 382; Hallmannsecker (2022) 106; Johnston (2008) 95; Kirichenko (2022) 186; Kowalzig (2007) 106, 121, 122, 123, 150, 151, 152, 308, 369, 375, 376; Mikalson (2003) 115; Poulsen and Jönsson (2021) 116, 269; Torok (2014) 73; Wilding (2022) 16
1.147. ταῦτα δὲ ἦν γινόμενα ἐν Μιλήτῳ. βασιλέας δὲ ἐστήσαντο οἳ μὲν αὐτῶν Λυκίους ἀπὸ Γλαύκου τοῦ Ἱππολόχου γεγονότας, οἳ δὲ Καύκωνας Πυλίους ἀπὸ Κόδρου τοῦ Μελάνθου, οἳ δὲ καὶ συναμφοτέρους. ἀλλὰ γὰρ περιέχονται τοῦ οὐνόματος μᾶλλόν τι τῶν ἄλλων Ἰώνων, ἔστωσαν δὴ καὶ οἱ καθαρῶς γεγονότες Ἴωνες. εἰσὶ δὲ πάντες Ἴωνες ὅσοι ἀπʼ Ἀθηνέων γεγόνασι καὶ Ἀπατούρια ἄγουσι ὁρτήν. ἄγουσι δὲ πάντες πλὴν Ἐφεσίων καὶ Κολοφωνίων· οὗτοι γὰρ μοῦνοι Ἰώνων οὐκ ἄγουσι Ἀπατούρια, καὶ οὗτοι κατὰ φόνου τινὰ σκῆψιν.
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.
2.171. ἐν δὲ τῇ λίμνῃ ταύτῃ τὰ δείκηλα τῶν παθέων αὐτοῦ νυκτὸς ποιεῦσι, τὰ καλέουσι μυστήρια Αἰγύπτιοι. περὶ μέν νυν τούτων εἰδότι μοι ἐπὶ πλέον ὡς ἕκαστα αὐτῶν ἔχει, εὔστομα κείσθω. καὶ τῆς Δήμητρος τελετῆς πέρι, τὴν οἱ Ἕλληνες θεσμοφόρια καλέουσι, καὶ ταύτης μοι πέρι εὔστομα κείσθω, πλὴν ὅσον αὐτῆς ὁσίη ἐστὶ λέγειν· αἱ Δαναοῦ θυγατέρες ἦσαν αἱ τὴν τελετὴν ταύτην ἐξ Αἰγύπτου ἐξαγαγοῦσαι καὶ διδάξασαι τὰς Πελασγιώτιδας γυναῖκας· μετὰ δὲ ἐξαναστάσης πάσης Πελοποννήσου 1 ὑπὸ Δωριέων ἐξαπώλετο ἡ τελετή, οἱ δὲ ὑπολειφθέντες Πελοποννησίων καὶ οὐκ ἐξαναστάντες Ἀρκάδες διέσωζον αὐτὴν μοῦνοι.
2.181. Κυρηναίοισι δὲ Ἄμασις φιλότητά τε καὶ συμμαχίην συνεθήκατο, ἐδικαίωσε δὲ καὶ γῆμαι αὐτόθεν, εἴτʼ ἐπιθυμήσας Ἑλληνίδος γυναικὸς εἴτε καὶ ἄλλως φιλότητος Κυρηναίων εἵνεκα· γαμέει δὲ ὦν οἳ μὲν λέγουσι Βάττου οἳ δʼ Ἀρκεσίλεω θυγατέρα, οἳ δὲ Κριτοβούλου ἀνδρὸς τῶν ἀστῶν δοκίμου, τῇ οὔνομα ἦν Λαδίκη· τῇ ἐπείτε συγκλίνοιτο ὁ Ἄμασις, μίσγεσθαι οὐκ οἷός τε ἐγίνετο, τῇσι δὲ ἄλλῃσι γυναιξὶ ἐχρᾶτο. ἐπείτε δὲ πολλὸν τοῦτο ἐγίνετο, εἶπε ὁ Ἄμασις πρὸς τὴν Λαδίκην ταύτην καλεομένην, “ὦ γύναι, κατά με ἐφάρμαξας, καὶ ἔστι τοι οὐδεμία μηχανὴ μὴ οὐκ ἀπολωλέναι κάκιστα γυναικῶν πασέων.” ἡ δὲ Λαδίκη, ἐπείτε οἱ ἀρνευμένῃ οὐδὲν ἐγίνετο πρηΰτερος ὁ Ἄμασις, εὔχεται ἐν τῷ νόῳ τῇ Ἀφροδίτῃ, ἤν οἱ ὑπʼ ἐκείνην τὴν νύκτα μιχθῇ ὁ Ἄμασις, τοῦτο γάρ οἱ κακοῦ εἶναι μῆχος, ἄγαλμά οἱ ἀποπέμψειν ἐς Κυρήνην. μετὰ δὲ τὴν εὐχὴν αὐτίκα οἱ ἐμίχθη ὁ Ἄμασις. καὶ τὸ ἐνθεῦτεν ἤδη, ὁκότε ἔλθοι Ἄμασις πρὸς αὐτήν, ἐμίσγετο, καὶ κάρτα μιν ἔστερξε μετὰ τοῦτο. ἡ δὲ Λαδίκη ἀπέδωκε τὴν εὐχὴν τῇ θεῷ· ποιησαμένη γὰρ ἄγαλμα ἀπέπεμψε ἐς Κυρήνην, τὸ ἔτι καὶ ἐς ἐμὲ ἦν σόον, ἔξω τετραμμένον τοῦ Κυρηναίων ἄστεος. ταύτην τὴν Λαδίκην, ὡς ἐπεκράτησε Καμβύσης Αἰγύπτου καὶ ἐπύθετο αὐτῆς ἥτις εἴη, ἀπέπεμψε ἀσινέα ἐς Κυρήνην.
4.5. ὣς δὲ Σκύθαι λέγουσι, νεώτατον πάντων ἐθνέων εἶναι τὸ σφέτερον, τοῦτο δὲ γενέσθαι ὧδε. ἄνδρα γενέσθαι πρῶτον ἐν τῇ γῆ ταύτῃ ἐούσῃ ἐρήμῳ τῳ οὔνομα εἶναι Ταργιτάον· τοῦ δὲ Ταργιτάου τούτου τοὺς τοκέας λέγουσι εἶναι, ἐμοὶ μὲν οὐ πιστὰ λέγοντες, λέγουσι δʼ ὦν, Δία τε καὶ Βορυσθένεος τοῦ ποταμοῦ θυγατέρα. γένεος μὲν τοιούτου δὴ τινος γενέσθαι τὸν Ταργιτάον, τούτου δὲ γενέσθαι παῖδας τρεῖς, Λιπόξαϊν καὶ Ἀρπόξαϊν καὶ νεώτατον Κολάξαιν. ἐπὶ τούτων ἀρχόντων ἐκ τοῦ οὐρανοῦ φερομένα χρύσεα ποιήματα, ἄροτρόν τε καὶ ζυγόν καὶ σάγαριν καὶ φιάλην, πεσεῖν ἐς τὴν Σκυθικήν· καὶ τῶν ἰδόντα πρῶτον τὸν πρεσβύτατον ἆσσον ἰέναι βουλόμενον αὐτὰ λαβεῖν, τὸν δὲ χρυσόν ἐπιόντος καίεσθαι. ἀπαλλαχθέντος δὲ τούτου προσιέναι τὸν δεύτερον, καὶ τὸν αὖτις ταὐτὰ ποιέειν. τοὺς μὲν δὴ καιόμενον τὸν χρυσὸν ἀπώσασθαι, τρίτῳ δὲ τῷ νεωτάτῳ ἐπελθόντι κατασβῆναι, καὶ μιν ἐκεῖνον κομίσαι ἐς ἑωυτοῦ· καὶ τοὺς πρεσβυτέρους ἀδελφεοὺς πρὸς ταῦτα συγγνόντας τὴν βασιληίην πᾶσαν παραδοῦναι τῷ νεωτάτῳ.
4.7. γεγονέναι μέν νυν σφέας ὧδε λέγουσι οἱ Σκύθαι, ἔτεα δὲ σφίσι ἐπείτε γεγόνασι τὰ σύμπαντα λέγουσι εἶναι ἀπὸ τοῦ πρώτου βασιλέος Ταργιτάου ἐς τὴν Δαρείου διάβασιν τὴν ἐπὶ σφέας χιλίων οὐ πλέω ἀλλὰ τοσαῦτα. τὸν δὲ χρυσόν τοῦτον τὸν ἱρὸν φυλάσσουσι οἱ βασιλέες ἐς τὰ μάλιστα, καὶ θυσίῃσι μεγάλῃσι ἱλασκόμενοι μετέρχονται ἀνὰ πᾶν ἔτος. ὃς δʼ ἂν ἔχων τὸν χρυσὸν τὸν ἱρὸν ἐν τῇ ὁρτῇ ὑπαίθριος κατακοιμηθῇ, οὗτος λέγεται ὑπὸ Σκυθέων οὐ διενιαυτίζειν. δίδοσθαι δέ οἱ διὰ τοῦτο ὅσα ἂν ἵππω ἐν ἡμέρῃ μιῇ περιελάσῃ αὐτὸς. τῆς δὲ χώρης ἐούσης μεγάλης τριφασίας τὰς βασιληίας τοῖσι παισὶ τοῖσι ἑωυτοῦ καταστήσασθαι Κολάξαιν, καὶ τουτέων μίαν ποιῆσαι μεγίστην, ἐν τῇ τὸν χρυσὸν φυλάσσεσθαι. τὰ δὲ κατύπερθε πρὸς βορέην λέγουσι ἄνεμον τῶν ὑπεροίκων τῆς χώρης οὐκ οἷὰ τε εἶναι ἔτι προσωτέρω οὔτε ὁρᾶν οὔτε διεξιέναι ὑπὸ πτερῶν κεχυμένων· πτερῶν γὰρ καὶ τήν γῆν καὶ τὸν ἠέρα εἶναι πλέον, καὶ ταῦτα εἶναι τὰ ἀποκληίοντα τὴν ὄψιν.
4.10. τὸν μὲν δὴ εἰρύσαντα τῶν τόξων τὸ ἕτερον ʽδύο γὰρ δὴ φορέειν τέως Ἡρακλέἀ καὶ τὸν ζωστῆρα προδέξαντα, παραδοῦναι τὸ τόξον τε καὶ τὸν ζωστῆρα ἔχοντα ἐπʼ ἄκρης τῆς συμβολῆς φιάλην χρυσέην, δόντα δὲ ἀπαλλάσσεσθαι. τὴν δʼ, ἐπεὶ οἱ γενομένους τοὺς παῖδας ἀνδρωθῆναι, τοῦτο μὲν σφι οὐνόματα θέσθαι, τῷ μὲν Ἀγάθυρσον αὐτῶν, τῷ δʼ ἑπομένῳ Γελωνόν, Σκύθην δὲ τῷ νεωτάτῳ, τοῦτο δὲ τῆς ἐπιστολῆς μεμνημένην αὐτὴν ποιῆσαι τά ἐντεταλμένα. καὶ δὴ δύο μὲν οἱ τῶν παίδων, τόν τε Ἀγάθυρσον καὶ τὸν Γελωνόν, οὐκ οἵους τε γενομένους ἐξικέσθαι πρὸς τὸν προκείμενον ἄεθλον, οἴχεσθαι ἐκ τῆς χώρης ἐκβληθέντας ὑπὸ τῆς γειναμένης, τὸν δὲ νεώτατον αὐτῶν Σκύθην ἐπιτελέσαντα καταμεῖναι ἐν τῇ χωρῇ. καὶ ἀπὸ μὲν Σκύθεω τοῦ Ἡρακλέος γενέσθαι τοὺς αἰεὶ βασιλέας γινομένους Σκυθέων, ἀπὸ δὲ τῆς φιάλης ἔτι καὶ ἐς τόδε φιάλας ἐκ τῶν ζωστήρων φορέειν Σκύθας· τὸ δὴ μοῦνον μηχανήσασθαι τὴν μητέρα Σκύθῃ. 1 ταῦτα δὲ Ἑλλήνων οἱ τὸν Πόντον οἰκέοντες λέγουσι.
4.13. ἔφη δὲ Ἀριστέης ὁ Καϋστροβίου ἀνὴρ Προκοννήσιος ποιέων ἔπεα, ἀπικέσθαι ἐς Ἰσσηδόνας φοιβόλαμπτος γενόμενος, Ἰσσηδόνων δὲ ὑπεροικέειν Ἀριμασποὺς ἄνδρας μουνοφθάλμους ὕπερ δὲ τούτων τοὺς χρυσοφύλακας γρῦπας, τούτων δὲ τοὺς Ὑπερβορέους κατήκοντας ἐπὶ θάλασσαν. τούτους ὦν πάντας πλὴν Ὑπερβορέων, ἀρξάντων Ἀριμασπῶν, αἰεὶ τοῖσι πλησιοχώροισι ἐπιτίθεσθαι, καὶ ὑπὸ μὲν Ἀριμασπῶν ἐξωθέεσθαι ἐκ τῆς χώρης Ἰσσηδόνας, ὑπὸ δὲ Ἰσσηδόνων Σκύθας, Κιμμερίους δὲ οἰκέοντας ἐπὶ τῇ νοτίῃ θαλάσσῃ ὑπὸ Σκυθέων πιεζομένους ἐκλείπειν τὴν χώρην. οὕτω οὐδὲ οὗτος συμφέρεται περὶ τῆς χώρης ταύτης Σκύθῃσι.
4.16. τῆς δὲ γῆς, τῆς πέρι ὅδε ὁ λόγος ὅρμηται λέγεσθαι, οὐδεὶς οἶδε ἀτρεκέως ὃ τι τὸ κατύπερθε ἐστί· οὐδενὸς γὰρ δὴ αὐτόπτεω εἰδέναι φαμένου δύναμαι πυθέσθαι· οὐδὲ γὰρ οὐδὲ Ἀριστέης, τοῦ περ ὀλίγῳ πρότερον τούτων μνήμην ἐποιεύμην, οὐδὲ οὗτος προσωτέρω Ἰσσηδόνων ἐν αὐτοῖσι τοῖσι ἔπεσι ποιέων ἔφησε ἀπικέσθαι, ἀλλὰ τὰ κατύπερθε ἔλεγε ἀκοῇ, φασʼ Ἰσσηδόνας εἶναι τοὺς ταῦτα λέγοντας. ἀλλʼ ὅσον μὲν ἡμεῖς ἀτρεκέως ἐπὶ μακρότατον οἷοι τε ἐγενόμεθα ἀκοῇ ἐξικέσθαι, πᾶν εἰρήσεται.
4.23. μέχρι μὲν δὴ τῆς τούτων τῶν Σκυθέων χώρης ἐστὶ ἡ καταλεχθεῖσα πᾶσα πεδιάς τε γῆ καὶ βαθύγαιος, τὸ δʼ ἀπὸ τούτου λιθώδης τʼ ἐστὶ καὶ τρηχέα. διεξελθόντι δὲ καὶ τῆς τρηχέης χώρης πολλὸν οἰκέουσι ὑπώρεαν ὀρέων ὑψηλῶν ἄνθρωποι λεγόμενοι εἶναι πάντες φαλακροὶ ἐκ γενετῆς γινόμενοι, καὶ ἔρσενες καὶ θήλεαι ὁμοίως, καὶ σιμοὶ καὶ γένεια ἔχοντες μεγάλα, φωνὴν δὲ ἰδίην ἱέντες, ἐσθῆτι δὲ χρεώμενοι Σκυθικῇ, ζῶντες δὲ ἀπὸ δενδρέων. ποντικὸν μὲν οὔνομα τῷ δενδρέῳ ἀπʼ οὗ ζῶσι, μέγαθος δὲ κατὰ συκέην μάλιστά κῃ. καρπὸν δὲ φορέει κυάμῳ ἴσον, πυρῆνα δὲ ἔχει. τοῦτο ἐπεὰν γένηται πέπον, σακκέουσι ἱματίοισι, ἀπορρέει δὲ ἀπʼ αὐτοῦ παχὺ καὶ μέλαν· οὔνομα δὲ τῷ ἀπορρέοντι ἐστὶ ἄσχυ· τοῦτο καὶ λείχουσι καὶ γάλακτι συμμίσγοντες πίνουσι, καὶ ἀπὸ τῆς παχύτητος αὐτοῦ τῆς τρυγὸς παλάθας συντιθεῖσι καὶ ταύτας σιτέονται. πρόβατα γάρ σφι οὐ πολλά ἐστι. οὐ γάρ τι σπουδαῖαι αἱ νομαὶ αὐτόθι εἰσί. ὑπὸ δενδρέῳ δὲ ἕκαστος κατοίκηται, τὸν μὲν χειμῶνα ἐπεὰν τὸ δένδρεον περικαλύψῃ πίλῳ στεγνῷ λευκῷ, τὸ δὲ θέρος ἄνευ πίλου. τούτους οὐδεὶς ἀδικέει ἀνθρώπων· ἱροὶ γὰρ λέγονται εἶναι· οὐδέ τι ἀρήιον ὅπλον ἐκτέαται. καὶ τοῦτο μὲν τοῖσι περιοικέουσι οὗτοι εἰσὶ οἱ τὰς διαφορὰς διαιρέοντες, τοῦτο δὲ ὃς ἂν φεύγων καταφύγῃ ἐς τούτους, ὑπʼ οὐδενὸς ἀδικέεται· οὔνομα δέ σφι ἐστὶ Ἀργιππαῖοι.
4.25. μέχρι μὲν δὴ τούτων γινώσκεται, τὸ δὲ τῶν φαλακρῶν κατύπερθε οὐδεὶς ἀτρεκέως οἶδε φράσαι. ὄρεα γὰρ ὑψηλὰ ἀποτάμνει ἄβατα καὶ οὐδείς σφεα ὑπερβαίνει. οἱ δὲ φαλακροὶ οὗτοι λέγουσι, ἐμοὶ μὲν οὐ πιστὰ λέγοντες, οἰκέειν τὰ ὄρεα αἰγίποδας ἄνδρας, ὑπερβάντι δὲ τούτους ἀνθρώπους ἄλλους οἳ τὴν ἑξάμηνον κατεύδουσι. τοῦτο δὲ οὐκ ἐνδέκομαι τὴν ἀρχήν, ἀλλὰ τὸ μὲν πρὸς ἠῶ τῶν φαλακρῶν γινώσκεται ἀτρεκέως ὑπὸ Ἰσσηδόνων οἰκεόμενον, τὸ μέντοι κατύπερθε πρὸς βορέην ἄνεμον οὐ γινώσκεται οὔτε τῶν φαλακρῶν οὔτε τῶν Ἰσσηδόνων, εἰ μὴ ὅσα αὐτῶν τούτων λεγόντων.
4.27. γινώσκονται μὲν δὴ καὶ οὗτοι, τὸ δὲ ἀπὸ τούτων τὸ κατύπερθε Ἰσσηδόνες εἰσὶ οἱ λέγοντες μουνοφθάλμους ἀνθρώπους καὶ χρυσοφύλακας γρῦπας εἶναι· παρὰ δὲ τούτων Σκύθαι παραλαβόντες λέγουσι, παρὰ δὲ Σκυθέων ἡμεῖς οἱ ἄλλοι νενομίκαμεν καὶ ὀνομάζομεν αὐτοὺς σκυθιστὶ Ἀριμασπούς· ἄριμα γὰρ ἓν καλέουσι Σκύθαι, σποῦ δὲ ὀφθαλμόν.
4.32. Ὑπερβορέων δὲ πέρι ἀνθρώπων οὔτε τι Σκύθαι λέγουσι οὐδὲν οὔτε τινὲς ἄλλοι τῶν ταύτῃ οἰκημένων, εἰ μὴ ἄρα Ἰσσηδόνες. ὡς δὲ ἐγὼ δοκέω, οὐδʼ οὗτοι λέγουσι οὐδέν· ἔλεγον γὰρ ἂν καὶ Σκύθαι, ὡς περὶ τῶν μουνοφθάλμων λέγουσι. ἀλλʼ Ἡσιόδῳ μὲν ἐστὶ περὶ Ὑπερβορέων εἰρημένα, ἔστι δὲ καὶ Ὁμήρῳ ἐν Ἐπιγόνοισι, εἰ δὴ τῷ ἐόντι γε Ὅμηρος ταῦτα τὰ ἔπεα ἐποίησε. 4.33. πολλῷ δέ τι πλεῖστα περὶ αὐτῶν Δήλιοι λέγουσι, φάμενοι ἱρὰ ἐνδεδεμένα ἐν καλάμῃ πυρῶν ἐξ Ὑπερβορέων φερόμενα ἀπικνέεσθαι ἐς Σκύθας, ἀπὸ δὲ Σκυθέων ἤδη δεκομένους αἰεὶ τοὺς πλησιοχώρους ἑκάστους κομίζειν αὐτὰ τὸ πρὸς ἑσπέρης ἑκαστάτω ἐπὶ τὸν Ἀδρίην, ἐνθεῦτεν δὲ πρὸς μεσαμβρίην προπεμπόμενα πρώτους Δωδωναίους Ἑλλήνων δέκεσθαι, ἀπὸ δὲ τούτων καταβαίνειν ἐπὶ τὸν Μηλιέα κόλπον καὶ διαπορεύεσθαι ἐς Εὔβοιαν, πόλιν τε ἐς πόλιν πέμπειν μέχρι Καρύστου, τὸ δʼ ἀπὸ ταύτης ἐκλιπεῖν Ἄνδρον· Καρυστίους γὰρ εἶναι τοὺς κομίζοντας ἐς Τῆνον, Τηνίους δὲ ἐς Δῆλον. ἀπικνέεσθαι μέν νυν οὕτω ταῦτα τὰ ἱρὰ λέγουσι ἐς Δῆλον· πρῶτον δὲ τοὺς Ὑπερβορέους πέμψαι φερούσας τὰ ἱρὰ δὺο κόρας, τὰς ὀνομάζουσι Δήλιοι εἶναι Ὑπερόχην τε καὶ Λαοδίκην· ἅμα δὲ αὐτῇσι ἀσφαλείης εἵνεκεν πέμψαι τοὺς Ὑπερβορέους τῶν ἀστῶν ἄνδρας πέντε πομπούς, τούτους οἳ νῦν Περφερέες καλέονται τιμὰς μεγάλας ἐν Δήλῳ ἔχοντες. ἐπεὶ δὲ τοῖσι Ὑπερβορέοισι τοὺς ἀποπεμφθέντας ὀπίσω οὐκ ἀπονοστέειν, δεινὰ ποιευμένους εἰ σφέας αἰεὶ καταλάμψεται ἀποστέλλοντας μὴ ἀποδέκεσθαι, οὕτω δὴ φέροντας ἐς τοὺς οὔρους τὰ ἱρὰ ἐνδεδεμένα ἐν πυρῶν καλάμῃ τοὺς πλησιοχώρους ἐπισκήπτειν κελεύοντας προπέμπειν σφέα ἀπὸ ἑωυτῶν ἐς ἄλλο ἔθνος. καὶ ταῦτα μὲν οὕτω προπεμπόμενα ἀπικνέεσθαι λέγουσι ἐς Δῆλον. οἶδα δὲ αὐτὸς τούτοισι τοῖσι ἱροῖσι τόδε ποιεύμενον προσφερές, τὰς Θρηικίας καὶ τὰς Παιονίδας γυναῖκας, ἐπεὰν θύωσι τῇ Ἀρτέμιδι τῇ βασιλείῃ, οὐκ ἄνευ πυρῶν καλάμης ἐχούσας τὰ ἱρά. 4.34. καὶ ταῦτα μὲν δὴ ταύτας οἶδα ποιεύσας· τῇσι δὲ παρθένοισι ταύτῃσι τῇσι ἐξ Ὑπερβορέων τελευτησάσῃσι ἐν Δήλῳ κείρονται καὶ αἱ κόραι καὶ οἱ παῖδες οἱ Δηλίων· αἱ μὲν πρὸ γάμου πλόκαμον ἀποταμνόμεναι καὶ περὶ ἄτρακτον εἱλίξασαι ἐπὶ τὸ σῆμα τιθεῖσι ʽτὸ δὲ σῆμα ἐστὶ ἔσω ἐς τὸ Ἀρτεμίσιον ἐσιόντι ἀριστερῆς χειρός, ἐπιπέφυκε δέ οἱ ἐλαίἠ, ὅσοι δὲ παῖδες τῶν Δηλίων, περὶ χλόην τινὰ εἱλίξαντες τῶν τριχῶν τιθεῖσι καὶ οὗτοι ἐπὶ τὸ σῆμα. 4.35. αὗται μὲν δὴ ταύτην τιμὴν ἔχουσι πρὸς τῶν Δήλου οἰκητόρων. φασὶ δὲ οἱ αὐτοὶ οὗτοι καὶ τὴν Ἄργην τε καὶ τὴν Ὦπιν ἐούσας παρθένους ἐξ Ὑπερβορέων κατὰ τοὺς αὐτοὺς τούτους ἀνθρώπους πορευομένας ἀπικέσθαι ἐς Δῆλον ἔτι πρότερον Ὑπερόχης τε καὶ Λαοδίκης. ταύτας μέν νυν τῇ Εἰλειθυίῃ ἀποφερούσας ἀντὶ τοῦ ὠκυτόκου τὸν ἐτάξαντο φόρον ἀπικέσθαι, τὴν δὲ Ἄργην τε καὶ τὴν Ὦπιν ἅμα αὐτοῖσι θεοῖσι ἀπικέσθαι λέγουσι καὶ σφι τιμὰς ἄλλας δεδόσθαι πρὸς σφέων· καὶ γὰρ ἀγείρειν σφι τὰς γυναῖκας ἐπονομαζούσας τὰ οὐνόματα ἐν τῷ ὕμνῳ τόν σφι Ὠλὴν ἀνὴρ Λύκιος ἐποίησε, παρὰ δὲ σφέων μαθόντας νησιώτας τε καὶ Ἴωνας ὑμνέειν Ὦπίν τε καὶ Ἄργην ὀνομάζοντάς τε καὶ ἀγείροντας ʽοὗτος δὲ ὁ Ὠλὴν καὶ τοὺς ἄλλους τοὺς παλαιοὺς ὕμνους ἐποίησε ἐκ Λυκίης ἐλθὼν τοὺς ἀειδομένους ἐν Δήλᾠ, καὶ τῶν μηρίων καταγιζομένων ἐπὶ τῷ βωμῷ τὴν σποδὸν ταύτην ἐπὶ τὴν θήκην τῆς Ὤπιός τε καὶ Ἄργης ἀναισιμοῦσθαι ἐπιβαλλομένην. ἡ δὲ θήκη αὐτέων ἐστὶ ὄπισθε τοῦ Ἀρτεμισίου, πρὸς ἠῶ τετραμμένη, ἀγχοτάτω τοῦ Κηίων ἱστιητορίου.
4.71. ταφαὶ δὲ τῶν βασιλέων ἐν Γέρροισι εἰσὶ ἐς ὃ ὁ Βορυσθένης ἐστὶ προσπλωτός· 1 ἐνθαῦτα, ἐπεάν σφι ἀποθάνῃ ὁ βασιλεύς, ὄρυγμα γῆς μέγα ὀρύσσουσι τετράγωνον, ἕτοιμον δὲ τοῦτο ποιήσαντες ἀναλαμβάνουσι τὸν νεκρόν, κατακεκηρωμένον μὲν τὸ σῶμα, τὴν δὲ νηδὺν ἀνασχισθεῖσαν καὶ καθαρθεῖσαν, πλέην κυπέρου κεκομμένου καὶ θυμιήματος καὶ σελίνου σπέρματος καὶ ἀννήσου, συνερραμμένην ὀπίσω, καὶ κομίζουσι ἐν ἁμάξῃ ἐς ἄλλο ἔθνος. οἳ δὲ ἂν παραδέξωνται κομισθέντα τὸν νεκρόν, ποιεῦσι τά περ οἱ βασιλήιοι Σκύθαι· τοῦ ὠτὸς ἀποτάμνονται, τρίχας περικείρονται, βραχίονας περιτάμνονται, μέτωπον καὶ ῥῖνα καταμύσσονται, διὰ τῆς ἀριστερῆς χειρὸς ὀιστοὺς διαβυνέονται. ἐνθεῦτεν δὲ κομίζουσι ἐν τῇ ἀμάξῃ τοῦ βασιλέος τὸν νέκυν ἐς ἄλλο ἔθνος τῶν ἄρχουσι· οἳ δέ σφι ἕπονται ἐς τοὺς πρότερον ἦλθον. ἐπεὰν δὲ πάντας περιέλθωσι τὸν νέκυν κομίζοντες, ἔν τε Γέρροισι ἔσχατα κατοικημένοισι εἰσὶ τῶν ἐθνέων τῶν ἄρχουσι καὶ ἐν τῇσι ταφῇσι. καὶ ἔπειτα, ἐπεὰν θέωσι τὸν νέκυν ἐν τῇσι θήκῃσι ἐπὶ στιβάδος, παραπήξαντες αἰχμὰς ἔνθεν καὶ ἔνθεν τοῦ νεκροῦ ξύλα ὑπερτείνουσι καὶ ἔπειτα ῥιψὶ καταστεγάζουσι, ἐν δὲ τῇ λοιπῇ εὐρυχωρίῃ τῆς θήκης τῶν παλλακέων τε μίαν ἀποπνίξαντες θάπτουσι καὶ τὸν οἰνοχόον καὶ μάγειρον καὶ ἱπποκόμον καὶ διήκονον καὶ ἀγγελιηφόρον καὶ ἵππους καὶ τῶν ἄλλων πάντων ἀπαρχὰς καὶ φιάλας χρυσέας· ἀργύρῳ δὲ οὐδὲν οὐδὲ χαλκῷ χρέωνται. ταῦτα δὲ ποιήσαντες χοῦσι πάντες χῶμα μέγα, ἁμιλλώμενοι καὶ προθυμεόμενοι ὡς μέγιστον ποιῆσαι.
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.
7.6. ταῦτα ἔλεγε οἷα νεωτέρων ἔργων ἐπιθυμητὴς ἐὼν καὶ θέλων αὐτὸς τῆς Ἑλλάδος ὕπαρχος εἶναι. χρόνῳ δὲ κατεργάσατό τε καὶ ἀνέπεισε ὥστε ποιέειν ταῦτα Ξέρξην· συνέλαβε γὰρ καὶ ἄλλα οἱ σύμμαχα γενόμενα ἐς τὸ πείθεσθαι Ξέρξην. τοῦτο μὲν ἀπὸ τῆς Θεσσαλίης παρὰ τῶν Ἀλευαδέων ἀπιγμένοι ἄγγελοι ἐπεκαλέοντο βασιλέα πᾶσαν προθυμίην παρεχόμενοι ἐπὶ τὴν Ἑλλάδα· οἱ δὲ Ἀλευάδαι οὗτοι ἦσαν Θεσσαλίης βασιλέες. τοῦτο δὲ Πεισιστρατιδέων οἱ ἀναβεβηκότες ἐς Σοῦσα, τῶν τε αὐτῶν λόγων ἐχόμενοι τῶν καὶ οἱ Ἀλευάδαι, καὶ δή τι πρὸς τούτοισι ἔτι πλέον προσωρέγοντό οἱ· ἔχοντες Ὀνομάκριτον ἄνδρα Ἀθηναῖον, χρησμολόγον τε καὶ διαθέτην χρησμῶν τῶν Μουσαίου, ἀναβεβήκεσαν, τὴν ἔχθρην προκαταλυσάμενοι. ἐξηλάσθη γὰρ ὑπὸ Ἱππάρχου τοῦ Πεισιστράτου ὁ Ὀνομάκριτος ἐξ Ἀθηνέων, ἐπʼ αὐτοφώρῳ ἁλοὺς ὑπὸ Λάσου τοῦ Ἑρμιονέος ἐμποιέων ἐς τὰ Μουσαίου χρησμόν, ὡς αἱ ἐπὶ Λήμνῳ ἐπικείμεναι νῆσοι ἀφανιζοίατο κατὰ τῆς θαλάσσης. διὸ ἐξήλασέ μιν ὁ Ἵππαρχος, πρότερον χρεώμενος τὰ μάλιστα. τότε δὲ συναναβὰς ὅκως ἀπίκοιτο ἐς ὄψιν τὴν βασιλέος, λεγόντων τῶν Πεισιστρατιδέων περὶ αὐτοῦ σεμνοὺς λόγους, κατέλεγε τῶν χρησμῶν· εἰ μέν τι ἐνέοι σφάλμα φέρον τῷ βαρβάρῳ, τῶν μὲν ἔλεγε οὐδέν, ὁ δὲ τὰ εὐτυχέστατα ἐκλεγόμενος ἔλεγε τόν τε Ἑλλήσποντον ὡς ζευχθῆναι χρεὸν εἴη ὑπʼ ἀνδρὸς Πέρσεω, τήν τε ἔλασιν ἐξηγεόμενος. οὗτός τε δὴ χρησμῳδέων προσεφέρετο καὶ οἵ τε Πεισιστρατίδαι καὶ οἱ Ἀλευάδαι γνώμας ἀποδεικνύμενοι.
8.36. οἱ Δελφοὶ δὲ πυνθανόμενοι ταῦτα ἐς πᾶσαν ἀρρωδίην ἀπίκατο, ἐν δείματι δὲ μεγάλῳ κατεστεῶτες ἐμαντεύοντο περὶ τῶν ἱρῶν χρημάτων, εἴτε σφέα κατὰ γῆς κατορύξωσι εἴτε ἐκκομίσωσι ἐς ἄλλην χώρην. ὁ δὲ θεός σφεας οὐκ ἔα κινέειν, φὰς αὐτὸς ἱκανὸς εἶναι τῶν ἑωυτοῦ προκατῆσθαι. Δελφοὶ δὲ ταῦτα ἀκούσαντες σφέων αὐτῶν πέρι ἐφρόντιζον. τέκνα μέν νυν καὶ γυναῖκας πέρην ἐς τὴν Ἀχαιίην διέπεμψαν, αὐτῶν δὲ οἱ μὲν πλεῖστοι ἀνέβησαν ἐς τοῦ Παρνησοῦ τὰς κορυφὰς καὶ ἐς τὸ Κωρύκιον ἄντρον ἀνηνείκαντο, οἳ δὲ ἐς Ἄμφισσαν τὴν Λοκρίδα ὑπεξῆλθον. πάντες δὲ ὦν οἱ Δελφοὶ ἐξέλιπον τὴν πόλιν, πλὴν ἑξήκοντα ἀνδρῶν καὶ τοῦ προφήτεω.
8.121. οἱ δὲ Ἕλληνες ἐπείτε οὐκ οἷοί τε ἐγίνοντο ἐξελεῖν τὴν Ἄνδρον, τραπόμενοι ἐς Κάρυστον καὶ δηιώσαντες αὐτῶν τὴν χώρην ἀπαλλάσσοντο ἐς Σαλαμῖνα. πρῶτα μέν νυν τοῖσι θεοῖσι ἐξεῖλον ἀκροθίνια ἄλλα τε καὶ τριήρεας τρεῖς Φοινίσσας, τὴν μὲν ἐς Ἰσθμὸν ἀναθεῖναι, ἥ περ ἔτι καὶ ἐς ἐμὲ ἦν, τὴν δὲ ἐπὶ Σούνιον, τὴν δὲ τῷ Αἴαντι αὐτοῦ ἐς Σαλαμῖνα. μετὰ δὲ τοῦτο διεδάσαντο τὴν ληίην καὶ τὰ ἀκροθίνια ἀπέπεμψαν ἐς Δελφούς, ἐκ τῶν ἐγένετο ἀνδριὰς ἔχων ἐν τῇ χειρὶ ἀκρωτήριον νεός, ἐὼν μέγαθος δυώδεκα πηχέων· ἕστηκε δὲ οὗτος τῇ περ ὁ Μακεδὼν Ἀλέξανδρος ὁ χρύσεος. 8.122. πέμψαντες δὲ ἀκροθίνια οἱ Ἕλληνες ἐς Δελφοὺς ἐπειρώτων τὸν θεὸν κοινῇ εἰ λελάβηκε πλήρεα καὶ ἀρεστὰ τὰ ἀκροθίνια. ὁ δὲ παρʼ Ἑλλήνων μὲν τῶν ἄλλων ἔφησε ἔχειν, παρὰ Αἰγινητέων δὲ οὔ, ἀλλὰ ἀπαίτεε αὐτοὺς τὰ ἀριστήια τῆς ἐν Σαλαμῖνι ναυμαχίης. Αἰγινῆται δὲ πυθόμενοι ἀνέθεσαν ἀστέρας χρυσέους, οἳ ἐπὶ ἱστοῦ χαλκέου ἑστᾶσι τρεῖς ἐπὶ τῆς γωνίης, ἀγχοτάτω τοῦ Κροίσου κρητῆρος.
8.134. οὗτος ὁ Μῦς ἔς τε Λεβάδειαν φαίνεται ἀπικόμενος καὶ μισθῷ πείσας τῶν ἐπιχωρίων ἄνδρα καταβῆναι παρὰ Τροφώνιον, καὶ ἐς Ἄβας τὰς Φωκέων ἀπικόμενος ἐπὶ τὸ χρηστήριον· καὶ δὴ καὶ ἐς Θήβας πρῶτα ὡς ἀπίκετο, τοῦτο μὲν τῷ Ἰσμηνίῳ Ἀπόλλωνι ἐχρήσατο· ἔστι δὲ κατά περ ἐν Ὀλυμπίῃ ἱροῖσι αὐτόθι χρηστηριάζεσθαι· τοῦτο δὲ ξεῖνον τινὰ καὶ οὐ Θηβαῖον χρήμασι πείσας κατεκοίμησε ἐς Ἀμφιάρεω. Θηβαίων δὲ οὐδενὶ ἔξεστι μαντεύεσθαι αὐτόθι διὰ τόδε· ἐκέλευσε σφέας ὁ Ἀμφιάρεως διὰ χρηστηρίων ποιεύμενος ὁκότερα βούλονται ἑλέσθαι τούτων, ἑωυτῷ ἢ ἅτε μάντι χρᾶσθαι ἢ ἅτε συμμάχῳ, τοῦ ἑτέρου ἀπεχομένους· οἳ δὲ σύμμαχόν μιν εἵλοντο εἶναι. διὰ τοῦτο μὲν οὐκ ἔξεστι Θηβαίων οὐδενὶ αὐτόθι ἐγκατακοιμηθῆναι.''. None | 1.147. And as kings, some of them chose Lycian descendants of Glaucus son of Hippolochus, and some Caucones of Pylus, descendants of Codrus son of Melanthus, and some both. Yet since they set more store by the name than the rest of the Ionians, let it be granted that those of pure birth are Ionians; ,and all are Ionians who are of Athenian descent and keep the feast 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. " "
2.171. On this lake they enact by night the story of the god's sufferings, a rite which the Egyptians call the Mysteries. I could say more about this, for I know the truth, but let me preserve a discreet silence. ,Let me preserve a discreet silence, too, concerning that rite of Demeter which the Greeks call 2.181. Amasis made friends and allies of the people of Cyrene . And he decided to marry from there, either because he had his heart set on a Greek wife, or for the sake of the Corcyreans' friendship; ,in any case, he married a certain Ladice, said by some to be the daughter of Battus, of Arcesilaus by others, and by others again of Critobulus, an esteemed citizen of the place. But whenever Amasis lay with her, he became unable to have intercourse, though he managed with every other woman; ,and when this happened repeatedly, Amasis said to the woman called Ladice, “Woman, you have cast a spell on me, and there is no way that you shall avoid perishing the most wretchedly of all women.” ,So Ladice, when the king did not relent at all although she denied it, vowed in her heart to Aphrodite that, if Amasis could have intercourse with her that night, since that would remedy the problem, she would send a statue to Cyrene to her. And after the prayer, immediately, Amasis did have intercourse with her. And whenever Amasis came to her thereafter, he had intercourse, and he was very fond of her after this. ,Ladice paid her vow to the goddess; she had an image made and sent it to Cyrene, where it stood safe until my time, facing outside the city. Cambyses, when he had conquered Egypt and learned who Ladice was, sent her away to Cyrene unharmed. " "
4.5. The Scythians say that their nation is the youngest in the world, and that it came into being in this way. A man whose name was Targitaüs appeared in this country, which was then desolate. They say that his parents were Zeus and a daughter of the Borysthenes river (I do not believe the story, but it is told). ,Such was Targitaüs' lineage; and he had three sons: Lipoxaïs, Arpoxaïs, and Colaxaïs, youngest of the three. ,In the time of their rule (the story goes) certain implements—namely, a plough, a yoke, a sword, and a flask, all of gold—fell down from the sky into Scythia . The eldest of them, seeing these, approached them meaning to take them; but the gold began to burn as he neared, and he stopped. ,Then the second approached, and the gold did as before. When these two had been driven back by the burning gold, the youngest brother approached and the burning stopped, and he took the gold to his own house. In view of this, the elder brothers agreed to give all the royal power to the youngest. " '
4.7. and they say that neither more nor less than a thousand years in all passed from the time of their first king Targitaüs to the entry of Darius into their country. The kings guard this sacred gold very closely, and every year offer solemn sacrifices of propitiation to it. ,Whoever falls asleep at this festival in the open air, having the sacred gold with him, is said by the Scythians not to live out the year; for which reason (they say) as much land as he can ride round in one day is given to him. Because of the great size of the country, the lordships that Colaxaïs established for his sons were three, one of which, where they keep the gold, was the greatest. ,Above and north of the neighbors of their country no one (they say) can see or travel further, because of showers of feathers; for earth and sky are full of feathers, and these hinder sight.
4.10. So he drew one of his bows (for until then Heracles always carried two), and showed her the belt, and gave her the bow and the belt, that had a golden vessel on the end of its clasp; and, having given them, he departed. But when the sons born to her were grown men, she gave them names, calling one of them Agathyrsus and the next Gelonus and the youngest Scythes; furthermore, remembering the instructions, she did as she was told. ,Two of her sons, Agathyrsus and Gelonus, were cast out by their mother and left the country, unable to fulfill the requirements set; but Scythes, the youngest, fulfilled them and so stayed in the land. ,From Scythes son of Heracles comes the whole line of the kings of Scythia ; and it is because of the vessel that the Scythians carry vessels on their belts to this day. This alone his mother did for Scythes. This is what the Greek dwellers in Pontus say. ' "
4.13. There is also a story related in a poem by Aristeas son of Caüstrobius, a man of Proconnesus . This Aristeas, possessed by Phoebus, visited the Issedones; beyond these (he said) live the one-eyed Arimaspians, beyond whom are the griffins that guard gold, and beyond these again the Hyperboreans, whose territory reaches to the sea. ,Except for the Hyperboreans, all these nations (and first the Arimaspians) are always at war with their neighbors; the Issedones were pushed from their lands by the Arimaspians, and the Scythians by the Issedones, and the Cimmerians, living by the southern sea, were hard pressed by the Scythians and left their country. Thus Aristeas' story does not agree with the Scythian account about this country. " '
4.16. As for the land of which my history has begun to speak, no one exactly knows what lies north of it; for I can find out from no one who claims to know as an eyewitness. For even Aristeas, whom I recently mentioned—even he did not claim to have gone beyond the Issedones, even though a poet; but he spoke by hearsay of what lay north, saying that the Issedones had told him. ,But all that we have been able to learn for certain by report of the farthest lands shall be told.
4.23. As for the countryside of these Scythians, all the land mentioned up to this point is level and its soil deep; but thereafter it is stony and rough. ,After a long journey through this rough country, there are men inhabiting the foothills of high mountains, who are said to be bald from birth (male and female alike) and snub-nosed and with long beards; they speak their own language, and wear Scythian clothing, and their food comes from trees. ,The tree by which they live is called “Pontic”; it is about the size of a fig-tree, and bears a fruit as big as a bean, with a stone in it. When this fruit is ripe, they strain it through cloth, and a thick black liquid comes from it, which they call “aschu”; they lick this up or drink it mixed with milk, and from the thickest lees of it they make cakes, and eat them. ,They have few cattle, for the pasture in their land is not good. They each live under a tree, covering it in winter with a white felt cloth, but using no felt in summer. ,These people are wronged by no man, for they are said to be sacred; nor have they any weapon of war. They judge the quarrels between their neighbors; furthermore, whatever banished man has taken refuge with them is wronged by no one. They are called Argippeans. ' "
4.25. As far as these men this country is known, then, but what lies north of the bald men no one can say with exact knowledge; for high and impassable mountains bar the way, and no one crosses them. These bald men say (although I do not believe them) that the mountains are inhabited by men with goats' feet, and that beyond these are men who sleep for six months of the twelve. This I cannot accept as true at all. ,But the country east of the bald-heads is known for certain to be inhabited by the Issedones; however, of what lies north either of the bald-heads or the Issedones we have no knowledge, except what comes from the report of these latter. " '
4.27. of these too, then, we have knowledge; but as for what is north of them, it is from the Issedones that the tale comes of the one-eyed men and the griffins that guard gold; this is told by the Scythians, who have heard it from them; and we have taken it as true from the Scythians, and call these people by the Scythian name, Arimaspians; for in the Scythian tongue “arima” is one, and “spou” is the eye. ' "
4.32. Concerning the Hyperborean people, neither the Scythians nor any other inhabitants of these lands tell us anything, except perhaps the Issedones. And, I think, even they say nothing; for if they did, then the Scythians, too, would have told, just as they tell of the one-eyed men. But Hesiod speaks of Hyperboreans, and Homer too in his poem
4.71. The burial-places of the kings are in the land of the Gerrhi, which is the end of the navigation of the Borysthenes. Whenever their king has died, the Scythians dig a great four-cornered pit in the ground there; when this is ready, they take up the dead man—his body enclosed in wax, his belly cut open and cleaned and filled with cut marsh-plants and frankincense, and parsley and anise seed, and sewn up again—and transport him on a wagon to another tribe. ,Then those who receive the dead man on his arrival do the same as do the Royal Scythians: that is, they cut off a part of their ears, shave their heads, make cuts around their arms, tear their foreheads and noses, and pierce their left hands with arrows. ,From there, the escorts transport the king's body on the wagon to another of the tribes that they rule, and those to whom they have already come follow them; and having carried the dead man to all in turn, they are at the place of burial, in the country of the Gerrhi, the farthest distant tribe of all under their rule. ,Then, having laid the body on a couch in the tomb, they plant spears on each side of the body and lay wooden planks across them, which they then roof over with braided osiers; in the open space which is left in the tomb they bury one of the king's concubines, his cupbearer, his cook, his groom, his squire, and his messenger, after strangling them, besides horses, and first-fruits of everything else, and golden cups; for the Scythians do not use silver or bronze. ,Having done this, they all build a great barrow of earth, vying eagerly with one another to make this as great as possible. " "
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. " "
7.6. He said this because he desired adventures and wanted to be governor of Hellas. Finally he worked on Xerxes and persuaded him to do this, and other things happened that helped him to persuade Xerxes. ,Messengers came from Thessaly from the Aleuadae (who were princes of Thessaly) and invited the king into Hellas with all earnestness; the Pisistratidae who had come up to Susa used the same pleas as the Aleuadae, offering Xerxes even more than they did. ,They had come up to Sardis with Onomacritus, an Athenian diviner who had set in order the oracles of Musaeus. They had reconciled their previous hostility with him; Onomacritus had been banished from Athens by Pisistratus' son Hipparchus, when he was caught by Lasus of Hermione in the act of interpolating into the writings of Musaeus an oracle showing that the islands off Lemnos would disappear into the sea. ,Because of this Hipparchus banished him, though they had previously been close friends. Now he had arrived at Susa with the Pisistratidae, and whenever he came into the king's presence they used lofty words concerning him and he recited from his oracles; all that portended disaster to the Persian he left unspoken, choosing and reciting such prophecies as were most favorable, telling how the Hellespont must be bridged by a man of Persia and describing the expedition. ,So he brought his oracles to bear, while the Pisistratidae and Aleuadae gave their opinions. " '
8.36. When the Delphians learned all this, they were very much afraid, and in their great fear they inquired of the oracle whether they should bury the sacred treasure in the ground or take it away to another country. The god told them to move nothing, saying that he was able to protect what belonged to him. ,Upon hearing that, the Delphians took thought for themselves. They sent their children and women overseas to Achaia. Most of the men went up to the peaks of Parnassus and carried their goods into the Corycian cave, but some escaped to Amphissa in Locris. In short, all the Delphians left the town save sixty men and the prophet. ' "
8.121. As for the Greeks, not being able to take Andros, they went to Carystus. When they had laid it waste, they returned to Salamis. First of all they set apart for the gods, among other first-fruits, three Phoenician triremes, one to be dedicated at the Isthmus, where it was till my lifetime, the second at Sunium, and the third for Ajax at Salamis where they were. ,After that, they divided the spoils and sent the first-fruits of it to Delphi; of this was made a man's image twelve cubits high, holding in his hand the figurehead of a ship. This stood in the same place as the golden statue of Alexander the Macedonian. " "8.122. Having sent the first-fruits to Delphi, the Greeks, in the name of the country generally, made inquiry of the god whether the first-fruits which he had received were of full measure and whether he was content. To this he said that he was content with what he had received from all other Greeks, but not from the Aeginetans. From these he demanded the victor's prize for the sea-fight of Salamis. When the Aeginetans learned that, they dedicated three golden stars which are set on a bronze mast, in the angle, nearest to Croesus' bowl. " '
8.134. This man Mys is known to have gone to Lebadea and to have bribed a man of the country to go down into the cave of Trophonius and to have gone to the place of divination at Abae in Phocis. He went first to Thebes where he inquired of Ismenian Apollo (sacrifice is there the way of divination, as at Olympia), and moreover he bribed one who was no Theban but a stranger to lie down to sleep in the shrine of Amphiaraus. ,No Theban may seek a prophecy there, for Amphiaraus bade them by an oracle to choose which of the two they wanted and forgo the other, and take him either for their prophet or for their ally. They chose that he should be their ally. Therefore no Theban may lie down to sleep in that place. ''. None |
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18. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • memory • memory, treasury/storehouse metaphor
Found in books: Conybeare (2006) 28; Ebrey and Kraut (2022) 29; Ward (2022) 107, 108
275a. σύ, πατὴρ ὢν γραμμάτων, διʼ εὔνοιαν τοὐναντίον εἶπες ἢ δύναται. τοῦτο γὰρ τῶν μαθόντων λήθην μὲν ἐν ψυχαῖς παρέξει μνήμης ἀμελετησίᾳ, ἅτε διὰ πίστιν γραφῆς ἔξωθεν ὑπʼ ἀλλοτρίων τύπων, οὐκ ἔνδοθεν αὐτοὺς ὑφʼ αὑτῶν ἀναμιμνῃσκομένους· οὔκουν μνήμης ἀλλὰ ὑπομνήσεως φάρμακον ηὗρες. σοφίας δὲ τοῖς μαθηταῖς δόξαν, οὐκ ἀλήθειαν πορίζεις· πολυήκοοι γάρ σοι γενόμενοι ἄνευ διδαχῆς πολυγνώμονες'276d. ΣΩ. οὐ γάρ· ἀλλὰ τοὺς μὲν ἐν γράμμασι κήπους, ὡς ἔοικε, παιδιᾶς χάριν σπερεῖ τε καὶ γράψει, ὅταν δὲ γράφῃ, ἑαυτῷ τε ὑπομνήματα θησαυριζόμενος, εἰς τὸ λήθης γῆρας ἐὰν ἵκηται, καὶ παντὶ τῷ ταὐτὸν ἴχνος μετιόντι, ἡσθήσεταί τε αὐτοὺς θεωρῶν φυομένους ἁπαλούς· ὅταν δὲ ἄλλοι παιδιαῖς ἄλλαις χρῶνται, συμποσίοις τε ἄρδοντες αὑτοὺς ἑτέροις τε ὅσα τούτων ἀδελφά, τότʼ ἐκεῖνος, ὡς ἔοικεν, ἀντὶ τούτων οἷς λέγω παίζων διάξει. '. None | 275a. and now you, who are the father of letters, have been led by your affection to ascribe to them a power the opposite of that which they really possess. For this invention will produce forgetfulness in the minds of those who learn to use it, because they will not practice their memory. Their trust in writing, produced by external characters which are no part of themselves, will discourage the use of their own memory within them. You have invented an elixir not of memory, but of reminding; and you offer your pupils the appearance of wisdom, not true wisdom, for they will read many things without instruction and will therefore seem'276d. Socrates. No. The gardens of letters he will, it seems, plant for amusement, and will write, when he writes, to treasure up reminders for himself, when he comes to the forgetfulness of old age, and for others who follow the same path, and he will be pleased when he sees them putting forth tender leaves. When others engage in other amusements, refreshing themselves with banquets and kindred entertainments, he will pass the time in such pleasures as I have suggested. '. None |
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19. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Athens, history and memory in • Greco-Roman culture, history and memory in Athens and Rome • Thucydides, history and memory in • commemoration as a function of historiography, • history and memory • history and memory, classicism and the exemplary • history and memory, in Athens • memorialization, through good death • memory, collective memory • politics, of history and memory in Athens
Found in books: Goldhill (2022) 105, 115; Hau (2017) 196; Moss (2012) 27; Tanaseanu-Döbler and von Alvensleben (2020) 156
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20. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • memory • memory, spring of
Found in books: Waldner et al (2016) 36; de Jáuregui et al. (2011) 180
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21. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • memory • memory, spring of
Found in books: Ebrey and Kraut (2022) 255; Waldner et al (2016) 36
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22. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Memory [ Remembrance ] • Remembrance [ Memory ] • cultural memory, polis model
Found in books: Eidinow and Kindt (2015) 217; Linjamaa (2019) 55
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23. Aeschines, Letters, 3.187-3.188 (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hermai, commemorative • collective memory, manipulation of
Found in books: Gygax (2016) 244; Liddel (2020) 136
| 3.187. Again, in the Metroön you may see the reward that you gave to the band from Phyle , who brought the people back from exile. For Archinus of Coele, one of the men who brought back the people, was the author of the resolution. He moved, first, to give them for sacrifice and dedicatory offerings a thousand drachmas, less than ten drachmas per man; then that they be crowned each with a crown of olive (not of gold, for then the crown of olive was prized, but today even a crown of gold is held in disdain). And not even this will he allow to be done carelessly, but only after careful examination by the Senate, to determine who of them actually stood siege at Phyle when the Lacedaemonians and the Thirty made their attack, not those who deserted their post—as at Chaeroneia—in the face of the advancing enemy. As proof of what I say, the clerk shall read the resolution to you. Resolution as to the Reward of the Band from Phyle 3.188. Now over against this read the resolution which Ctesiphon has proposed for Demosthenes, the man who is responsible for our greatest disasters. Resolution By this resolution the reward of those who restored the democracy is annulled. If this resolution is good, the other was bad. If they were worthily honored, this man is unworthy of the crown that is proposed.''. None |
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24. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • memories, kept alive or evoked in ritual, of connectivity • memory, cultural
Found in books: Kowalzig (2007) 98; Salvesen et al (2020) 221, 231, 232, 236, 251, 252
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25. Anon., 1 Enoch, 37.5, 60.12, 91.14, 91.15, 93.2, 101.1, 101.2, 101.3, 101.4, 101.5, 101.6, 101.7, 101.8, 101.9, 102.4-103.4, 103.5, 103.6, 103.7, 103.8, 103.9, 103.10, 103.11, 103.12, 103.13, 103.14, 103.15, 104.1 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Books, of Memorial • Memorial/Remembrance • ethnicity (common features), historical memories
Found in books: Stuckenbruck (2007) 198, 209, 302, 307, 315, 348, 349, 388, 459, 525, 570, 571, 574, 580, 702; van Maaren (2022) 87, 89, 90, 212
| 37.5. eternal life has been given to me. Now three Parables were imparted to me, and I lifted up my voice and recounted them to those that dwell on the earth.
60.12. heaven, and on the foundation of the heaven. And the chambers of the winds, and how the winds are divided, and how they are weighed, and (how) the portals of the winds are reckoned, each according to the power of the wind, and the power of the lights of the moon, and according to the power that is fitting: and the divisions of the stars according to their names, and how all the division
91.14. And now, my son Methuselah, call to me all thy brothers And gather together to me all the sons of thy mother; For the word calls me, And the spirit is poured out upon me, That I may show you everything That shall befall you for ever.\',And there upon Methuselah went and summoned to him all his brothers and assembled his relatives.",And he spake unto all the children of righteousness and said:",Hear,ye sons of Enoch, all the words of your father, And hearken aright to the voice of my mouth; For I exhort you and say unto you, beloved:,Love uprightness and walk therein. And draw not nigh to uprightness with a double heart, And associate not with those of a double heart,But walk in righteousness, my sons. And it shall guide you on good paths, And righteousness shall be your companion.,For I know that violence must increase on the earth, And a great chastisement be executed on the earth, And all unrighteousness come to an end:Yea, it shall be cut off from its roots, And its whole structure be destroyed.,And unrighteousness shall again be consummated on the earth, And all the deeds of unrighteousness and of violence And transgression shall prevail in a twofold degree.,And when sin and unrighteousness and blasphemy And violence in all kinds of deeds increase, And apostasy and transgression and uncleanness increase,A great chastisement shall come from heaven upon all these, And the holy Lord will come forth with wrath and chastisement To execute judgement on earth.,In those days violence shall be cut off from its roots, And the roots of unrighteousness together with deceit, And they shall be destroyed from under heaven.,And all the idols of the heathen shall be abandoned, And the temples burned with fire, And they shall remove them from the whole earth,And they (i.e. the heathen) shall be cast into the judgement of fire, And shall perish in wrath and in grievous judgement for ever.,And the righteous shall arise from their sleep, And wisdom shall arise and be given unto them.,after that the roots of unrighteousness shall be cut off, and the sinners shall be destroyed by the sword . . . shall be cut off from the blasphemers in every place, and those who plan violence and those who commit blasphemy shall perish by the sword.,And now I tell you, my sons, and show you The paths of righteousness and the paths of violence. Yea, I will show them to you again That ye may know what will come to pass.,And now, hearken unto me, my sons, And walk in the paths of righteousness, And walk not in the paths of violence; For all who walk in the paths of unrighteousness shall perish for ever.\',And after that there shall be another, the eighth week, that of righteousness, And a sword shall be given to it that a righteous judgement may be executed on the oppressors, And sinners shall be delivered into the hands of the righteous.,And at its close they shall acquire houses through their righteousness, And a house shall be built for the Great King in glory for evermore,,And all mankind shall look to the path of uprightness.",And after that, in the ninth week, the righteous judgement shall be revealed to the whole world, b And all the works of the godless shall vanish from all the earth, c And the world shall be written down for destruction.,And after this, in the tenth week in the seventh part, There shall be the great eternal judgement, In which He will execute vengeance amongst the angels.,And the first heaven shall depart and pass away, And a new heaven shall appear, And all the powers of the heavens shall give sevenfold light.,And after that there will be many weeks without number for ever, And all shall be in goodness and righteousness, And sin shall no more be mentioned for ever.
91.14. Hear,ye sons of Enoch, all the words of your father, And hearken aright to the voice of my mouth; For I exhort you and say unto you, beloved:
91.15. And after this, in the tenth week in the seventh part, There shall be the great eternal judgement, In which He will execute vengeance amongst the angels.
93.2. And after that Enoch both gave and began to recount from the books. And Enoch said:",Concerning the children of righteousness and concerning the elect of the world, And concerning the plant of uprightness, I will speak these things, Yea, I Enoch will declare (them) unto you, my sons:According to that which appeared to me in the heavenly vision, And which I have known through the word of the holy angels, And have learnt from the heavenly tablets.\',And Enoch began to recount from the books and said: \' I was born the seventh in the first week, While judgement and righteousness still endured.,And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore.,And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them.,And after that in the fifth week, at its close, The house of glory and dominion shall be built for ever.,And after that in the sixth week all who live in it shall be blinded, And the hearts of all of them shall godlessly forsake wisdom.And in it a man shall ascend; And at its close the house of dominion shall be burnt with fire, And the whole race of the chosen root shall be dispersed.,And after that in the seventh week shall an apostate generation arise, And many shall be its deeds, And all its deeds shall be apostate.,And at its close shall be elected The elect righteous of the eternal plant of righteousness, To receive sevenfold instruction concerning all His creation.,For who is there of all the children of men that is able to hear the voice of the Holy One without being troubled And who can think His thoughts and who is there that can behold all the works",of heaven And how should there be one who could behold the heaven, and who is there that could understand the things of heaven and see a soul or a spirit and could tell thereof, or ascend and see,all their ends and think them or do like them And who is there of all men that could know what is the breadth and the length of the earth, and to whom has been shown the measure of all of them,Or is there any one who could discern the length of the heaven and how great is its height, and upon what it is founded, and how great is the number of the stars, and where all the luminaries rest '
101.1. Observe the heaven, ye children of heaven, and every work of the Most High, and fear ye Him
101.2. and work no evil in His presence. If He closes the windows of heaven, and withholds the rain and
101.3. the dew from descending on the earth on your account, what will ye do then And if He sends His anger upon you because of your deeds, ye cannot petition Him; for ye spake proud and insolent
101.4. words against His righteousness: therefore ye shall have no peace. And see ye not the sailors of the ships, how their ships are tossed to and fro by the waves, and are shaken by the winds, and are
101.5. in sore trouble And therefore do they fear because all their goodly possessions go upon the sea with them, and they have evil forebodings of heart that the sea will swallow them and they will
101.6. perish therein. Are not the entire sea and all its waters, and all its movements, the work of the Most
101.7. High, and has He not set limits to its doings, and confined it throughout by the sand And at His reproof it is afraid and dries up, and all its fish die and all that is in it; But ye sinners that are
101.8. on the earth fear Him not. Has He not made the heaven and the earth, and all that is therein Who has given understanding and wisdom to everything that moves on the earth and in the sea.
101.9. Do not the sailors of the ships fear the sea Yet sinners fear not the Most High."
103.5. Woe to you, ye sinners, when ye have died, If ye die in the wealth of your sins, And those who are like you say regarding you: ' Blessed are the sinners: they have seen all their days." '
103.6. And how they have died in prosperity and in wealth, And have not seen tribulation or murder in their life; And they have died in honour, And judgement has not been executed on them during their life.
103.7. Know ye, that their souls will be made to descend into Sheol And they shall be wretched in their great tribulation.
103.8. And into darkness and chains and a burning flame where there is grievous judgement shall your spirits enter; And the great judgement shall be for all the generations of the world. Woe to you, for ye shall have no peace.' "
103.9. Say not in regard to the righteous and good who are in life: ' In our troubled days we have toiled laboriously and experienced every trouble, And met with much evil and been consumed, And have become few and our spirit small." '
103.10. Now, therefore, I swear to you, the righteous, by the glory of the Great and Honoured and,Mighty One in dominion, and by His greatness I swear to you. I know a mystery And have read the heavenly tablets, And have seen the holy books, And have found written therein and inscribed regarding them:,That all goodness and joy and glory are prepared for them, And written down for the spirits of those who have died in righteousness, And that manifold good shall be given to you in recompense for your labours, And that your lot is abundantly beyond the lot of the living.,And the spirits of you who have died in righteousness shall live and rejoice, And their spirits shall not perish, nor their memorial from before the face of the Great One Unto all the generations of the world: wherefore no longer fear their contumely.,Woe to you, ye sinners, when ye have died, If ye die in the wealth of your sins, And those who are like you say regarding you: \' Blessed are the sinners: they have seen all their days.,And how they have died in prosperity and in wealth, And have not seen tribulation or murder in their life; And they have died in honour, And judgement has not been executed on them during their life.,Know ye, that their souls will be made to descend into Sheol And they shall be wretched in their great tribulation.,And into darkness and chains and a burning flame where there is grievous judgement shall your spirits enter; And the great judgement shall be for all the generations of the world. Woe to you, for ye shall have no peace.,Say not in regard to the righteous and good who are in life: \' In our troubled days we have toiled laboriously and experienced every trouble, And met with much evil and been consumed, And have become few and our spirit small.,And we have been destroyed and have not found any to help us even with a word: We have been tortured and destroyed, and not hoped to see life from day to day.,We hoped to be the head and have become the tail: We have toiled laboriously and had no satisfaction in our toil; And we have become the food of the sinners and the unrighteous, And they have laid their yoke heavily upon us.,They have had dominion over us that hated us and smote us; And to those that hated us we have bowed our necks But they pitied us not.",We desired to get away from them that we might escape and be at rest, But found no place whereunto we should flee and be safe from them.,And are complained to the rulers in our tribulation, And cried out against those who devoured us, But they did not attend to our cries And would not hearken to our voice.,And they helped those who robbed us and devoured us and those who made us few; and they concealed their oppression, and they did not remove from us the yoke of those that devoured us and dispersed us and murdered us, and they concealed their murder, and remembered not that they had lifted up their hands against us.
103.11. We hoped to be the head and have become the tail: We have toiled laboriously and had no satisfaction in our toil; And we have become the food of the sinners and the unrighteous, And they have laid their yoke heavily upon us.
103.12. They have had dominion over us that hated us and smote us; And to those that hated us we have bowed our necks But they pitied us not."
103.13. We desired to get away from them that we might escape and be at rest, But found no place whereunto we should flee and be safe from them.
103.14. And are complained to the rulers in our tribulation, And cried out against those who devoured us, But they did not attend to our cries And would not hearken to our voice.
103.15. And they helped those who robbed us and devoured us and those who made us few; and they concealed their oppression, and they did not remove from us the yoke of those that devoured us and dispersed us and murdered us, and they concealed their murder, and remembered not that they had lifted up their hands against us.' "
104.1. I swear unto you, that in heaven the angels remember you for good before the glory of the Great
104.1. idols; for all your lying and all your godlessness issue not in righteousness but in great sin. And now I know this mystery, that sinners will alter and pervert the words of righteousness in many ways, and will speak wicked words, and lie, and practice great deceits, and write books concerning '. None |
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26. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • memory, communal • memory, social function of
Found in books: Mawford and Ntanou (2021) 111, 112; Richlin (2018) 52
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27. Cicero, De Finibus, 5.2-5.4, 5.6 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Acropolis, topography and memory • Quintilian, on memory • Rome, and monuments and memory • memory • memory, and monuments • memory, and power • memory, and topography • memory, collective memory • virtus, and memory
Found in books: Rutledge (2012) 85, 86; Tanaseanu-Döbler and von Alvensleben (2020) 156
| 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." <
5.6. \xa0"Well, Cicero," said Piso, "these enthusiasms befit a young man of parts, if they lead him to copy the example of the great. If they only stimulate antiquarian curiosity, they are mere dilettantism. But we all of us exhort you â\x80\x94 though I\xa0hope it is a case of spurring a willing steed â\x80\x94 to resolve to imitate your heroes as well as to know about them." "He is practising your precepts already, Piso," said\xa0I, "as you are aware; but all the same thank you for encouraging him." "Well," said Piso, with his usual amiability, "let us all join forces to promote the lad\'s improvement; and especially let us try to make him spare some of his interest for philosophy, either so as to follow the example of yourself for whom he has such an affection, or in order to be better equipped for the very study to which he is devoted. But, Lucius," he asked, "do you need our urging, or have you a natural leaning of your own towards philosophy? You are keeping Antiochus\'s lectures, and seem to me to be a pretty attentive pupil." "I\xa0try to be," replied Lucius with a timid or rather a modest air; "but have you heard any lectures on Carneades lately? He attracts me immensely; but Antiochus calls me in the other direction; and there is no other lecturer to go to." <''. None |
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28. Cicero, On The Ends of Good And Evil, 5.2-5.4, 5.6 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Acropolis, topography and memory • Quintilian, on memory • Rome, and monuments and memory • memory • memory, and monuments • memory, and power • memory, and topography • memory, collective memory • relationship of history with memory, senate house • virtus, and memory
Found in books: Galinsky (2016) 221; Rutledge (2012) 85, 86; Tanaseanu-Döbler and von Alvensleben (2020) 156
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.
5.6. Tum Piso: Atqui, Cicero, inquit, ista studia, si ad imitandos summos viros spectant, ingeniosorum sunt; sin tantum modo ad indicia veteris memoriae cognoscenda, curiosorum. te autem hortamur omnes, currentem quidem, ut spero, ut eos, quos novisse vis, imitari etiam velis. Hic ego: Etsi facit hic quidem, inquam, Piso, ut vides, ea, quae praecipis, tamen mihi grata hortatio tua est. Tum ille amicissime, ut solebat: Nos vero, inquit, omnes omnia ad huius adolescentiam conferamus, in primisque ut aliquid suorum studiorum philosophiae quoque impertiat, vel ut te imitetur, quem amat, vel ut illud ipsum, quod studet, facere possit ornatius. sed utrum hortandus es nobis, Luci, inquit, an etiam tua sponte propensus es? mihi quidem Antiochum, quem audis, satis belle videris attendere. Tum ille timide vel potius verecunde: Facio, inquit, equidem, sed audistine modo de Carneade? rapior illuc, revocat autem Antiochus, nec est praeterea, quem audiamus.''. None | 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." <
5.6. \xa0"Well, Cicero," said Piso, "these enthusiasms befit a young man of parts, if they lead him to copy the example of the great. If they only stimulate antiquarian curiosity, they are mere dilettantism. But we all of us exhort you â\x80\x94 though I\xa0hope it is a case of spurring a willing steed â\x80\x94 to resolve to imitate your heroes as well as to know about them." "He is practising your precepts already, Piso," said\xa0I, "as you are aware; but all the same thank you for encouraging him." "Well," said Piso, with his usual amiability, "let us all join forces to promote the lad\'s improvement; and especially let us try to make him spare some of his interest for philosophy, either so as to follow the example of yourself for whom he has such an affection, or in order to be better equipped for the very study to which he is devoted. But, Lucius," he asked, "do you need our urging, or have you a natural leaning of your own towards philosophy? You are keeping Antiochus\'s lectures, and seem to me to be a pretty attentive pupil." "I\xa0try to be," replied Lucius with a timid or rather a modest air; "but have you heard any lectures on Carneades lately? He attracts me immensely; but Antiochus calls me in the other direction; and there is no other lecturer to go to." <''. None |
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29. Hebrew Bible, Daniel, 12.2-12.3 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Commemoration • Memorial/Remembrance • Memory
Found in books: Beyerle and Goff (2022) 453; Hachlili (2005) 524; Stuckenbruck (2007) 388, 570
12.2. וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃ 12.3. וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד׃''. None | 12.2. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence. 12.3. And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever.''. None |
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30. Septuagint, 2 Maccabees, 1.5, 10.1-10.8 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Memory • commemoration • commemoration,
Found in books: Beyerle and Goff (2022) 232; Piotrkowski (2019) 242; Rubenstein(1995) 59
| 1.5. May he hear your prayers and be reconciled to you, and may he not forsake you in time of evil.'" "
10.1. Now Maccabeus and his followers, the Lord leading them on, recovered the temple and the city;'" "10.2. and they tore down the altars which had been built in the public square by the foreigners, and also destroyed the sacred precincts.'" "10.3. They purified the sanctuary, and made another altar of sacrifice; then, striking fire out of flint, they offered sacrifices, after a lapse of two years, and they burned incense and lighted lamps and set out the bread of the Presence.'" "10.4. And when they had done this, they fell prostrate and besought the Lord that they might never again fall into such misfortunes, but that, if they should ever sin, they might be disciplined by him with forbearance and not be handed over to blasphemous and barbarous nations.'" "10.5. It happened that on the same day on which the sanctuary had been profaned by the foreigners, the purification of the sanctuary took place, that is, on the twenty-fifth day of the same month, which was Chislev.'" "10.6. And they celebrated it for eight days with rejoicing, in the manner of the feast of booths, remembering how not long before, during the feast of booths, they had been wandering in the mountains and caves like wild animals.'" "10.7. Therefore bearing ivy-wreathed wands and beautiful branches and also fronds of palm, they offered hymns of thanksgiving to him who had given success to the purifying of his own holy place.'" '10.8. They decreed by public ordice and vote that the whole nation of the Jews should observe these days every year."'". None |
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31. Septuagint, Ecclesiasticus (Siracides), 39.2 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Memory • Memory techniques
Found in books: Allen and Dunne (2022) 3; Carr (2004) 209
| 39.2. From everlasting to everlasting he beholds them,and nothing is marvelous to him.'
39.2. he will preserve the discourse of notable men and penetrate the subtleties of parables; '. None |
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32. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Athens, conventions of memorialization in • commemoration
Found in books: Humphreys (2018) 373, 374, 375, 376; Steiner (2001) 267
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33. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Aristotle, on memory • Republic, the Roman, memory and trauma • Rome (Ancient), cultural role of memory • art, memory studies and • commentarii, memory and posterity • cultural memory, studies • memory studies • memory, wax seal/tablet metaphor • relationship of history with memory
Found in books: Galinsky (2016) 4, 235, 236; Oksanish (2019) 65; Poulsen and Jönsson (2021) 43; Ward (2022) 121
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34. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Aristotle, Pleasure at memory of pain endured • Augustine, Distress at memory of pleasure lost, pleasure at memory of pain endured • Boethius, Neoplatonizing Christian, Distress at memory of pleasure lost • Distress, Distress at memory of lost pleasure • Epicurus, Memory of past, value of • Memory • Memory [ Remembrance ] • Memory, Therapeutic value • Past, present, future, Memory of past, therapeutic value or disvalue • Pleasure, Pleasure at memory of pain endured • Plutarch of Chaeroneia, Middle Platonist, Memory, value of • Remembrance [ Memory ] • Seneca, the Younger, Stoic, Pleasure at memory of pain endured • Therapy, Memory, value of • memory,
Found in books: Atkins and Bénatouïl (2021) 155; Inwood and Warren (2020) 214, 215, 217; Linjamaa (2019) 57; Sorabji (2000) 233
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35. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Teacher of Righteousness (in the Dead Sea Scrolls), sectarian memory of • collective memory, association with fear • ethnicity (common features), historical memories • fear, collective memory and
Found in books: Mermelstein (2021) 201, 203, 204, 205, 206, 207, 208, 213, 215, 216, 217, 218; van Maaren (2022) 202
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36. Dionysius of Halycarnassus, Roman Antiquities, 1.6.2, 7.72.13 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Republic, the Roman, memory and trauma • Rome (Ancient), civic tributes to memory • Rome, Conquest Obliterated Memory of Past • cultic commemoration, and non-cultic commemoration
Found in books: Bickerman and Tropper (2007) 530; Galinsky (2016) 19; Poulsen and Jönsson (2021) 40; Shannon-Henderson (2019) 124
| 1.6.2. \xa0Like to these in all respects are the histories of those Romans, also, who related in Greek the early achievements of the city; the oldest of these writers are Quintus Fabius and Lucius Cincius, who both flourished during the Punic wars. Each of these men related the events at which he himself had been present with great exactness, as being well acquainted with them, but touched only in a summary way upon the early events that followed the founding of the city. <' "
7.72.13. \xa0After these bands of dancers came a throng of lyre-players and many flute-players, and after them the persons who carried the censers in which perfumes and frankincense were burned along the whole route of the procession, also the men who bore the show-vessels made of silver and gold, both those that were sacred owing to the gods and those that belonged to the state. Last of all in the procession came the images of the gods, borne on men's shoulders, showing the same likenesses as those made by the Greeks and having the same dress, the same symbols, and the same gifts which tradition says each of them invented and bestowed on mankind. These were the images not only of Jupiter, Juno, Minerva, Neptune, and of the rest whom the Greeks reckon among the twelve gods, but also of those still more ancient from whom legend says the twelve were sprung, namely, Saturn, Ops, Themis, Latona, the Parcae, Mnemosynê, and all the rest to whom temples and holy places are dedicated among the Greeks; and also of those whom legend represents as living later, after Jupiter took over the sovereignty, such as Proserpina, Lucina, the Nymphs, the Muses, the Seasons, the Graces, Liber, and the demigods whose souls after they had left their mortal bodies are said to have ascended to Heaven and to have obtained the same honours as the gods, such as Hercules, Aesculapius, Castor and Pollux, Helen, Pan, and countless others. <"'. None |
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37. Ovid, Metamorphoses, 15.871-15.879 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Metamorphoses (Ovid), as commemorative of art • memory, poetic • memory, social function of
Found in books: Johnson (2008) 122; Mawford and Ntanou (2021) 3
15.871. Iamque opus exegi, quod nec Iovis ira nec ignis 15.872. nec poterit ferrum nec edax abolere vetustas. 15.874. ius habet, incerti spatium mihi finiat aevi: 15.875. parte tamen meliore mei super alta perennis 15.876. astra ferar, nomenque erit indelebile nostrum, 15.877. quaque patet domitis Romana potentia terris, 15.878. ore legar populi, perque omnia saecula fama, 15.879. siquid habent veri vatum praesagia, vivam.' '. None | 15.871. that I should pass my life in exile than 15.872. be seen a king throned in the capitol.” 15.874. the people and the grave and honored Senate. 15.875. But first he veiled his horns with laurel, which 15.876. betokens peace. Then, standing on a mound 15.877. raised by the valiant troops, he made a prayer 15.878. after the ancient mode, and then he said, 15.879. “There is one here who will be king, if you' '. None |
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38. Philo of Alexandria, On The Special Laws, 2.205 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • commemoration, • memory, cultural
Found in books: Rubenstein(1995) 270, 271; Salvesen et al (2020) 230
| 2.205. For the autumn (metopoµron''. None |
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39. Philo of Alexandria, On The Life of Moses, 1.1, 2.41-2.42, 2.188-2.191 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Memory, Ezra's • Spirit, effects of, memory, loss of • Spirit, effects of, memory, retained • memory, cultural • priests adolescent, Jewish, memory of after the destruction of the second temple • translation, of LXX, in history, commemorative festival of
Found in books: Dignas Parker and Stroumsa (2013) 34; Honigman (2003) 135; Levison (2009) 345; Salvesen et al (2020) 226, 227, 229, 245, 249, 250, 251
| 1.1. I have conceived the idea of writing the life of Moses, who, according to the account of some persons, was the lawgiver of the Jews, but according to others only an interpreter of the sacred laws, the greatest and most perfect man that ever lived, having a desire to make his character fully known to those who ought not to remain in ignorance respecting him,
2.41. On which account, even to this very day, there is every year a solemn assembly held and a festival celebrated in the island of Pharos, to which not only the Jews but a great number of persons of other nations sail across, reverencing the place in which the first light of interpretation shone forth, and thanking God for that ancient piece of beneficence which was always young and fresh. ' "2.42. And after the prayers and the giving of thanks some of them pitched their tents on the shore, and some of them lay down without any tents in the open air on the sand of the shore, and feasted with their relations and friends, thinking the shore at that time a more beautiful abode than the furniture of the king's palace. " '
2.188. I am not unaware then that all the things which are written in the sacred books are oracles delivered by him; and I will set forth what more peculiarly concerns him, when I have first mentioned this one point, namely, that of the sacred oracles some are represented as delivered in the person of God by his interpreter, the divine prophet, while others are put in the form of question and answer, and others are delivered by Moses in his own character as a divinely-prompted lawgiver possessed by divine inspiration. 2.189. Therefore, all the earliest oracles are manifestations of the whole of the divine virtues, and especially of that merciful and bounteous character by means of which he trains all men to virtue, and especially the race which is devoted to his service, to which he lays open the road leading to happiness. 2.190. The second class have a sort of admixture and communication in them, the prophet asking information on the subjects as to which he is in difficulty, and God answering him and instructing him. The third sort are attributed to the lawgiver, God having given him a share of his prescient power, by means of which he will be able to foretell the future. 2.191. Therefore, we must for the present pass by the first; for they are too great to be adequately praised by any man, as, indeed, they could scarcely be panegyrised worthily by the heaven itself and the nature of the universe; and they are also uttered by the mouth, as it were, of an interpreter. But interpretation and prophecy differ from one another. And concerning the second kind I will at once endeavour to explain the truth, connecting with them the third species also, in which the inspired character of the speaker is shown, according to which it is that he is most especially and appropriately looked upon as a prophet.''. None |
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40. Philo of Alexandria, Against Flaccus, 74-75, 84-85 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Memory • memory, cultural
Found in books: Allison (2018) 356; Salvesen et al (2020) 216, 219
| 74. for he arrested thirty-eight members of our council of elders, which our saviour and benefactor, Augustus, elected to manage the affairs of the Jewish nation after the death of the king of our own nation, having sent written commands to that effect to Manius Maximus when he was about to take upon himself for the second time the government of Egypt and of the country, he arrested them, I say, in their own houses, and commanded them to be thrown into prison, and arranged a splendid procession to send through the middle of the market-place a body of old men prisoners, with their hands bound, some with thongs and others with iron chains, whom he led in this plight into the theatre, a most miserable spectacle, and one wholly unsuited to the times. '75. And then he commanded them all to stand in front of their enemies, who were sitting down, to make their disgrace the more conspicuous, and ordered them all to be stripped of their clothes and scourged with stripes, in a way that only the most wicked of malefactors are usually treated, and they were flogged with such severity that some of them the moment they were carried out died of their wounds, while others were rendered so ill for a long time that their recovery was despaired of.
84. But this man did not order men who had already perished on crosses to be taken down, but he commanded living men to be crucified, men to whom the very time itself gave, if not entire forgiveness, still, at all events, a brief and temporary respite from punishment; and he did this after they had been beaten by scourgings in the middle of the theatre; and after he had tortured them with fire and sword; 85. and the spectacle of their sufferings was divided; for the first part of the exhibition lasted from the morning to the third or fourth hour, in which the Jews were scourged, were hung up, were tortured on the wheel, were condemned, and were dragged to execution through the middle of the orchestra; and after this beautiful exhibition came the dancers, and the buffoons, and the flute-players, and all the other diversions of the theatrical contests. XI. '. None |
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41. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Quintilian, on memory • Rhodes, as vehicle of cultural memory • Rome (Ancient), cultural role of memory • Rome, and monuments and memory • Scipio Africanus, commemorated by Ennius • impietas against, and memory • memory • memory, and monuments • memory, and power • memory, and topography • virtus, and memory
Found in books: Galinsky (2016) 45; Oksanish (2019) 44, 45, 46; Rutledge (2012) 86, 106; Shannon-Henderson (2019) 99
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42. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Horace, Quintus Horatius Flaccus, and poetic memory • lyric, and poetic memory • memory, poetic • nan, and poetic memory • wine storage, and poetic memory
Found in books: Mawford and Ntanou (2021) 2; Rohland (2022) 93
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43. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • impietas against, and memory • memory
Found in books: Poulsen and Jönsson (2021) 315, 316; Rutledge (2012) 38
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44. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Lucretius, Epicurean, Body reassembly of us after breaking off of memory of no concern to us • Memory • Self, Breaking off memory terminates concern for self • feast, commemorative • memory • memory, loss of it as a consequence of disease • memory, overpowering disease through memory of past events
Found in books: Kazantzidis (2021) 52, 71; Long (2006) 202; Long (2019) 148; Nuno et al (2021) 57; Sorabji (2000) 243; Waldner et al (2016) 74
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45. Apollodorus, Bibliotheca, 1.9.12 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • cultural memory, oracles and divination • social change, memory of maintained in religious practice
Found in books: Eidinow and Kindt (2015) 483; Kowalzig (2007) 277
1.9.12. Βίας δὲ 3 -- ἐμνηστεύετο Πηρὼ τὴν Νηλέως· ὁ δὲ πολλῶν αὐτῷ μνηστευομένων τὴν θυγατέρα δώσειν ἔφη τῷ τὰς Φυλάκου 1 -- βόας κομίσαντι αὐτῷ. αὗται δὲ ἦσαν ἐν Φυλάκῃ, καὶ κύων ἐφύλασσεν αὐτὰς οὗ οὔτε ἄνθρωπος οὔτε θηρίον πέλας ἐλθεῖν ἠδύνατο. ταύτας ἀδυνατῶν Βίας τὰς βόας κλέψαι παρεκάλει τὸν ἀδελφὸν συλλαβέσθαι. Μελάμπους δὲ ὑπέσχετο, καὶ προεῖπεν ὅτι φωραθήσεται κλέπτων καὶ δεθεὶς ἐνιαυτὸν οὕτω τὰς βόας λήψεται. μετὰ δὲ τὴν ὑπόσχεσιν εἰς Φυλάκην ἀπῄει καί, καθάπερ προεῖπε, φωραθεὶς ἐπὶ τῇ κλοπῇ δέσμιος 2 -- ἐν οἰκήματι ἐφυλάσσετο. λειπομένου δὲ τοῦ ἐνιαυτοῦ βραχέος χρόνου, τῶν κατὰ τὸ κρυφαῖον 3 -- τῆς στέγης σκωλήκων ἀκούει, τοῦ μὲν ἐρωτῶντος πόσον ἤδη μέρος τοῦ δοκοῦ διαβέβρωται, τῶν δὲ ἀποκρινομένων 4 -- λοιπὸν ἐλάχιστον εἶναι. καὶ ταχέως ἐκέλευσεν αὑτὸν εἰς ἕτερον οἴκημα μεταγαγεῖν, γενομένου δὲ τούτου μετʼ οὐ πολὺ συνέπεσε τὸ οἴκημα. θαυμάσας δὲ Φύλακος, καὶ μαθὼν ὅτι ἐστὶ μάντις ἄριστος, λύσας παρεκάλεσεν εἰπεῖν ὅπως αὐτοῦ τῷ παιδὶ Ἰφίκλῳ παῖδες γένωνται. ὁ δὲ ὑπέσχετο ἐφʼ ᾧ τὰς βόας λήψεται. καὶ καταθύσας ταύρους δύο καὶ μελίσας τοὺς οἰωνοὺς προσεκαλέσατο· παραγενομένου δὲ αἰγυπιοῦ, παρὰ τούτου μανθάνει δὴ ὅτι Φύλακός ποτε κριοὺς τέμνων ἐπὶ τῶν αἰδοίων 5 -- παρὰ τῷ Ἰφίκλῳ τὴν μάχαιραν ᾑμαγμένην ἔτι κατέθετο, δείσαντος δὲ τοῦ παιδὸς καὶ φυγόντος αὖθις κατὰ τῆς ἱερᾶς δρυὸς αὐτὴν ἔπηξε, καὶ ταύτην ἀμφιτροχάσας 1 -- ἐκάλυψεν ὁ φλοιός. ἔλεγεν οὖν, εὑρεθείσης τῆς μαχαίρας εἰ ξύων τὸν ἰὸν ἐπὶ ἡμέρας δέκα Ἰφίκλῳ δῷ πιεῖν, παῖδα γεννήσειν. ταῦτα μαθὼν παρʼ αἰγυπιοῦ Μελάμπους τὴν μὲν μάχαιραν εὗρε, τῷ δὲ Ἰφίκλῳ τὸν ἰὸν ξύσας ἐπὶ ἡμέρας δέκα δέδωκε πιεῖν, καὶ παῖς αὐτῷ Ποδάρκης ἐγένετο. τὰς δὲ βόας εἰς Πύλον ἤλασε, καὶ τῷ ἀδελφῷ τὴν Νηλέως θυγατέρα λαβὼν ἔδωκε. καὶ μέχρι μέν τινος ἐν Μεσσήνῃ κατῴκει, ὡς δὲ τὰς ἐν Ἄργει γυναῖκας ἐξέμηνε Διόνυσος, ἐπὶ 2 -- μέρει τῆς 3 -- βασιλείας ἰασάμενος αὐτὰς ἐκεῖ μετὰ Βίαντος κατῴκησε.''. None | 1.9.12. Bias wooed Pero, daughter of Neleus. But as there were many suitors for his daughter's hand, Neleus said that he would give her to him who should bring him the kine of Phylacus. These were in Phylace, and they were guarded by a dog which neither man nor beast could come near. Unable to steal these kine, Bias invited his brother to help him. Melampus promised to do so, and foretold that he should be detected in the act of stealing them, and that he should get the kine after being kept in bondage for a year. After making this promise he repaired to Phylace and, just as he had foretold, he was detected in the theft and kept a prisoner in a cell. When the year was nearly up, he heard the worms in the hidden part of the roof, one of them asking how much of the beam had been already gnawed through, and others answering that very little of it was left. At once he bade them transfer him to another cell, and not long after that had been done the cell fell in. Phylacus marvelled, and perceiving that he was an excellent soothsayer, he released him and invited him to say how his son Iphiclus might get children. Melampus promised to tell him, provided he got the kine. And having sacrificed two bulls and cut them in pieces he summoned the birds; and when a vulture came, he learned from it that once, when Phylacus was gelding rams, he laid down the knife, still bloody, beside Iphiclus, and that when the child was frightened and ran away, he stuck the knife on the sacred oak, and the bark encompassed the knife and hid it. He said, therefore, that if the knife were found, and he scraped off the rust, and gave it to Iphiclus to drink for ten days, he would beget a son. Having learned these things from the vulture, Melampus found the knife, scraped the rust, and gave it to Iphiclus for ten days to drink, and a son Podarces was born to him. But he drove the kine to Pylus, and having received the daughter of Neleus he gave her to his brother. For a time he continued to dwell in Messene, but when Dionysus drove the women of Argos mad, he healed them on condition of receiving part of the kingdom, and settled down there with Bias."". None |
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46. Josephus Flavius, Jewish Antiquities, 12.8, 12.40-12.42, 12.61-12.69, 12.71-12.79, 12.81-12.84 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Vestricius Spurinna, T., his son commemorated • historical memory, traditional Jewish • memory, cultural
Found in books: Hayes (2022) 110; Rutledge (2012) 138; Salvesen et al (2020) 224
12.8. ἐπεγνωκὼς δὲ τοὺς ἀπὸ τῶν ̔Ιεροσολύμων περί τε τὴν τῶν ὅρκων φυλακὴν καὶ τὰς πίστεις βεβαιοτάτους ὑπάρχοντας ἐξ ὧν ἀπεκρίναντο ̓Αλεξάνδρῳ πρεσβευσαμένῳ πρὸς αὐτοὺς μετὰ τὸ κρατῆσαι Δαρείου τῇ μάχῃ, πολλοὺς αὐτῶν εἰς τὰ φρούρια καταλοχίσας καὶ τοῖς Μακεδόσιν ἐν ̓Αλεξανδρείᾳ ποιήσας ἰσοπολίτας ὅρκους ἔλαβεν παρ' αὐτῶν, ὅπως τοῖς ἐκγόνοις τοῦ παραθεμένου τὴν πίστιν διαφυλάξωσιν." '
12.8. τὰ δὲ μέσα λίθων ἀσπίδια τετραδακτύλων ἀνεπλήρου τὸ κάλλος. περιεστέφετο δὲ τὰ χείλη τοῦ κρατῆρος κρίνων σμίλαξι καὶ ἀνθεμίσι καὶ βοτρύων σχοινίαις εἰς κύκλον περιηγμέναις. 12.41. οὗ πεσόντος οὐδὲ τὸ στράτευμα ἔμεινεν, ἀλλὰ τὸν στρατηγὸν ἀπολέσαντες εἰς φυγὴν ἐτράπησαν ῥίψαντες τὰς πανοπλίας. ἐπιδιώκων δὲ ὁ ̓Ιούδας ἐφόνευσεν καὶ ταῖς σάλπιγξι ταῖς πέριξ κώμαις ἐσήμαινεν, ὅτι νικῴη τοὺς πολεμίους. 12.41. προσέταξε δὲ καὶ τοὺς φύλακας τῶν κιβωτῶν, ἐν αἷς ἐτύγχανον οἱ λίθοι, τὴν ἐκλογὴν τοῖς τεχνίταις αὐτοῖς οὗπερ ἂν θελήσωσιν εἴδους ἐπιτρέπειν. διετάξατο δὲ καὶ νομίσματος εἰς θυσίας καὶ τὰς λοιπὰς χρείας πρὸς ἑκατὸν τάλαντα τῷ ἱερεῖ δοθῆναι. 12.42. Δημήτριος δ' ἀπαγγελθείσης αὐτῷ τῆς Νικάνορος τελευτῆς καὶ τῆς ἀπωλείας τοῦ σὺν αὐτῷ. στρατεύματος πάλιν τὸν Βακχίδην μετὰ δυνάμεως εἰς τὴν ̓Ιουδαίαν ἐξέπεμψεν." '12.42. διηγήσομαι δὲ τὰ κατασκευάσματα καὶ τὸν τρόπον τῆς δημιουργίας αὐτῶν μετὰ τὸ προεκθέσθαι τὸ ἀντίγραφον τῆς ἐπιστολῆς τῆς γραφείσης ̓Ελεαζάρῳ τῷ ἀρχιερεῖ, ταύτην λαβόντι τὴν τιμὴν ἐξ αἰτίας τοιαύτης:' "
12.61. μαθὼν δὲ καὶ τὴν οὖσαν ἡλίκη τις ἦν, καὶ ὅτι αὐτῆς οὐδὲν κωλύει μείζονα γενέσθαι, φήσας καὶ πενταπλασίονα τῆς ὑπαρχούσης τῷ μεγέθει βούλεσθαι κατασκευάσαι, φοβεῖσθαι δέ, μὴ πρὸς τὰς λειτουργίας ἄχρηστος διὰ τὴν ὑπερβολὴν τοῦ μεγέθους γένηται: βούλεσθαι γὰρ οὐκ ἀνακεῖσθαι μόνον εἰς θέαν τἀναθήματα, ἀλλὰ καὶ πρὸς τὰς λειτουργίας εὔχρηστα:' "12.62. καὶ διὰ τοῦτο λογισάμενος σύμμετρον κατεσκευάσθαι τὴν προτέραν τράπεζαν, ἀλλ' οὐ διὰ σπάνιν χρυσοῦ, τῷ μεγέθει μὲν οὐκ ἔγνω τὴν προϋπάρχουσαν ὑπερβαλεῖν, τῇ δὲ ποικιλίᾳ καὶ τῷ κάλλει τῆς ὕλης ἀξιολογωτέραν κατασκευάσαι." '12.63. δεινὸς δὲ ὢν συνιδεῖν πραγμάτων παντοδαπῶν φύσιν καὶ λαβεῖν ἐπίνοιαν ἔργων καινῶν καὶ παραδόξων καὶ ὅσα ἦν ἄγραφα τὴν εὕρεσιν αὐτὸς παρέχων διὰ τὴν σύνεσιν καὶ ὑποδεικνὺς τοῖς τεχνίταις, ἐκέλευσεν ταῦτα κατασκευάζεσθαι καὶ τὰ ἀναγεγραμμένα πρὸς τὴν ἀκρίβειαν αὐτῶν ἀποβλέποντας ὁμοίως ἐπιτελεῖν.' "12.64. ̔Υποστησάμενοι τοίνυν ποιήσασθαι τὴν τράπεζαν δύο μὲν καὶ ἡμίσους πηχῶν τὸ μῆκος, ἑνὸς δὲ τὸ εὖρος, τὸ δ' ὕψος ἑνὸς καὶ ἡμίσους, κατεσκεύαζον ἐκ χρυσοῦ τὴν ὅλην τοῦ ἔργου καταβολὴν ποιούμενοι. τὴν μὲν οὖν στεφάνην παλαιστιαίαν εἰργάσαντο, τὰ δὲ κυμάτια στρεπτὰ τὴν ἀναγλυφὴν ἔχοντα σχοινοειδῆ τῇ τορείᾳ θαυμαστῶς ἐκ τῶν τριῶν μερῶν μεμιμημένην." "12.65. τριγώνων γὰρ ὄντων αὐτῶν ἑκάστη γωνία τὴν αὐτὴν τῆς ἐκτυπώσεως εἶχεν διάθεσιν, ὡς στρεφομένων αὐτῶν μίαν καὶ μὴ διάφορον τὴν ἰδέαν αὐτοῖς συμπεριφέρεσθαι. τῆς δὲ στεφάνης τὸ μὲν ὑπὸ τὴν τράπεζαν ἐκκεκλιμένον ὡραίαν εἶχεν τὴν ἀποτύπωσιν, τὸ δ' ἔξωθεν περιηγμένον ἔτι μᾶλλον τῷ κάλλει τῆς ἐργασίας ἦν ἐκπεπονημένον, ὡς ὑπ' ὄψιν καὶ θεωρίαν ἐρχόμενον." '12.66. διὸ καὶ τὴν μὲν ὑπεροχὴν ἀμφοτέρων τῶν μερῶν ὀξεῖαν συνέβαινε γίγνεσθαι, καὶ μηδεμίαν γωνίαν τριῶν οὐσῶν, ὡς προειρήκαμεν, περὶ τὴν μεταγωγὴν τῆς τραπέζης ἐλάσσονα βλέπεσθαι. ἐνδιέκειντο δὲ ταῖς σχοινίσιν τῆς τορείας λίθοι πολυτελεῖς παράλληλοι περόναις χρυσαῖς διὰ τρημάτων κατειλημμένοι.' "12.67. τὰ δ' ἐκ πλαγίου τῆς στεφάνης καὶ πρὸς ὄψιν ἀνατείνοντα ὠῶν ἐκ λίθου καλλίστου πεποιημένων θέσει κατακεκόσμητο ῥάβδοις τὴν ἀναγλυφὴν ἐοικότων πυκναῖς, αἳ περὶ τὸν κύκλον τῆς τραπέζης εἴληντο." '12.68. ὑπὸ δὲ τὴν τῶν ὠῶν διατύπωσιν στέφανον περιήγαγον οἱ τεχνῖται παντοίου καρποῦ φύσιν ἐντετορευμένον, ὡς ἀποκρέμασθαί τε βότρυς καὶ στάχυας ἀναστῆναι καὶ ῥόας ἀποκεκλεῖσθαι. τοὺς δὲ λίθους εἰς πᾶν γένος τῶν προειρημένων καρπῶν, ὡς ἑκάστου τὴν οἰκείαν ἐντετυπῶσθαι χρόαν, ἐξεργασάμενοι συνέδησαν τῷ χρυσῷ περὶ ὅλην τὴν τράπεζαν.' "12.69. ὑπὸ δὲ τὸν στέφανον ὁμοίως ἡ τῶν ὠῶν διάθεσις πεποίητο καὶ ἡ τῆς ῥαβδώσεως ἀναγλυφή, τῆς τραπέζης ἐπ' ἀμφότερον μέρος ἔχειν τὴν αὐτὴν τῆς ποικιλίας τῶν ἔργων καὶ γλαφυρότητος θέαν κατεσκευασμένης, ὡς καὶ τὴν τῶν ἄλλων κυμάτων θέσιν καὶ τὴν τῆς στεφάνης μηδὲ τῆς τραπέζης ἐφ' ἕτερον μέρος ἐναλλαττομένης γίγνεσθαι διάφορον, τὴν δ' αὐτὴν ἄχρι καὶ τῶν ποδῶν ὄψιν τῆς ἐπιτεχνήσεως διατετάσθαι." '
12.71. ἐπὶ δὲ τῆς τραπέζης μαίανδρον ἐξέγλυψαν λίθους αὐτῷ κατὰ μέσον ἀξιολόγους ὥσπερ ἀστέρας ποικίλης ἰδέας ἐνθέντες, τόν τε ἄνθρακα καὶ τὸν σμάραγδον ἥδιστον προσαυγάζοντας αὐτῶν ἑκάτερον τοῖς ὁρῶσιν, τῶν τε ἄλλων γενῶν ὅσοι περισπούδαστοι καὶ ζηλωτοὶ πᾶσιν διὰ τὴν πολυτέλειαν τῆς φύσεως ὑπάρχουσιν.' "12.72. μετὰ δὲ τὸν μαίανδρον πλέγμα τι σχοινοειδὲς περιῆκτο ῥόμβῳ τὴν κατὰ μέσον ὄψιν ἐμφερές, ἐφ' οὗ κρύσταλλός τε λίθος καὶ ἤλεκτρον ἐντετύπωτο τῇ παραλλήλῳ τῆς ἰδέας γειτνιάσει ψυχαγωγίαν θαυμαστὴν παρέχον τοῖς βλέπουσιν." '12.73. τῶν δὲ ποδῶν ἦσαν αἱ κεφαλίδες εἰς κρίνα μεμιμημέναι τὰς ἐκφύσεις τῶν πετάλων ὑπὸ τὴν τράπεζαν ἀνακλωμένων, εἰς ὀρθὸν δὲ τὴν βλάστησιν ἔνδοθεν παρεχόντων ὁρᾶν.' "12.74. ἡ δὲ βάσις αὐτοῖς ἦν ἐξ ἄνθρακος λίθου παλαιστιαία πεποιημένη σχῆμα κρηπῖδος ἀποτελοῦσα, τὸ δὲ πλάτος ὀκτὼ δακτύλων ἔχουσα, καθ' οὗ τὸ πᾶν ἔλασμα τῶν ποδῶν ἐρήρειστο." "12.75. ἀνέγλυψαν δὲ λεπτομερεῖ καὶ φιλοπονωτάτῃ τορείᾳ τῶν ποδῶν ἕκαστον, κισσὸν αὐτοῖς καὶ κλήματα ἀμπέλων σὺν καὶ βότρυσιν ἐκφύσαντες, ὡς εἰκάσαι μηδὲν ἀποδεῖν τῆς ἀληθείας: καὶ γὰρ πρὸς τὸ πνεῦμα διὰ λεπτότητα καὶ τὴν ἐπ' ἄκρον αὐτῶν ἔκτασιν κινούμενα φαντασίαν τῶν κατὰ φύσιν μᾶλλον ἢ τέχνης μιμημάτων παρεῖχεν." "12.76. ἐκαινούργησαν δὲ ὥστε τρίπτυχον οἱονεὶ τὸ σχῆμα τῆς ὅλης κατασκευάσαι τραπέζης τῆς ἁρμονίας πρὸς ἄλληλα τῶν μερῶν οὕτω συνδεδεμένης, ὡς ἀόρατον εἶναι καὶ μηδ' ἐπινοεῖσθαι τὰς συμβολάς. ἥμισυ δὲ πήχεως οὐκ ἔλασσον τῇ τραπέζῃ τὸ πάχος συνέβαινεν εἶναι." '12.77. τὸ μὲν οὖν ἀνάθημα τοῦτο κατὰ πολλὴν τοῦ βασιλέως φιλοτιμίαν τοιοῦτο τῇ τε πολυτελείᾳ τῆς ὕλης καὶ τῇ ποικιλίᾳ τῆς καλλονῆς καὶ τῇ μιμήσει τῇ κατὰ τὴν τορείαν τῶν τεχνιτῶν συνετελέσθη, σπουδάσαντος εἰ καὶ μὴ τῷ μεγέθει τῆς προανακειμένης τῷ θεῷ τραπέζης ἔμελλεν ἔσεσθαι διάφορος, τῇ μέντοι γε τέχνῃ καὶ τῇ καινουργίᾳ καὶ τῇ λαμπρότητι τῆς κατασκευῆς πολὺ κρείττονα καὶ περίβλεπτον ἀπεργάσασθαι.' "12.78. Τῶν δὲ κρατήρων χρύσεοι μὲν ἦσαν δύο, φολιδωτὴν δ' εἶχον ἀπὸ τῆς βάσεως μέχρι τοῦ διαζώματος τὴν τορείαν λίθων ταῖς σπείραις ποικίλων ἐνδεδεμένων." "12.79. εἶτα ἐπ' αὐτῇ μαίανδρος πηχυαῖος τὸ ὕψος ἐξείργαστο κατὰ σύνθεσιν λίθων παντοίων τὴν ἰδέαν, κατ' αὐτοῦ δὲ ῥάβδωσις ἀναγέγλυπτο, καθ' ἧς πλέγμα ῥομβωτὸν δικτύοις ἐμφερὲς ἕως τοῦ χείλους ἀνείλκυστο:" "
12.81. τοὺς μὲν οὖν χρυσέους κρατῆρας δύο χωροῦντας ἑκάτερον ἀμφορέας τοῦτον κατεσκεύασαν τὸν τρόπον, οἱ δ' ἀργύρεοι τῶν ἐσόπτρων τὴν λαμπρότητα πολὺ διαυγέστεροι γεγόνεισαν, ὡς τρανοτέρας διὰ τούτων τὰς τῶν προσφερομένων ὄψεις ὁρᾶσθαι." '
12.82. προσκατεσκεύασε δὲ τούτοις ὁ βασιλεὺς καὶ φιάλας τριάκοντα, ὧν ὅσα χρυσὸς ἦν ἀλλὰ μὴ λίθῳ πολυτελεῖ διείληπτο, σμίλαξι κισσοῦ καὶ πετάλοις ἀμπέλων ἐσκίαστο φιλοτέχνως ἐντετορευμένων.' "
12.83. ταῦτα δ' ἐγίγνετο μὲν καὶ διὰ τὴν ἐμπειρίαν τῶν ἐργαζομένων θαυμασίων ὄντων περὶ τὴν τέχνην, πολὺ δὲ μᾶλλον ὑπὸ τῆς τοῦ βασιλέως σπουδῆς καὶ φιλοτιμίας διαφερόντως ἀπηρτίζετο:" "
12.84. οὐ γὰρ τῆς χορηγίας τὸ ἄφθονον καὶ μεγαλόψυχον τοῖς τεχνίταις παρεῖχεν μόνον, ἀλλὰ καὶ τὸ χρηματίζειν τοῖς δημοσίοις πράγμασιν ἀπειρηκὼς αὐτὸς τοῖς κατασκευάζουσι παρῆν καὶ τὴν ὅλην ἐργασίαν ἐπέβλεπεν. αἴτιον δ' ἦν τοῦτο τῆς τῶν τεχνιτῶν ἐπιμελείας, οἳ πρὸς τὸν βασιλέα καὶ τὴν τούτου σπουδὴν ἀποβλέποντες φιλοπονώτερον τοῖς ἔργοις προσελιπάρουν." ". None | 12.8. And as he knew that the people of Jerusalem were most faithful in the observation of oaths and covets; and this from the answer they made to Alexander, when he sent an embassage to them, after he had beaten Darius in battle; so he distributed many of them into garrisons, and at Alexandria gave them equal privileges of citizens with the Macedonians themselves; and required of them to take their oaths, that they would keep their fidelity to the posterity of those who committed these places to their care.
12.8. while small shields, made of stones, beautiful in their kind, and of four fingers’ depth, filled up the middle parts. About the top of the basin were wreathed the leaves of lilies, and of the convolvulus, and the tendrils of vines in a circular manner. 12.41. He also gave order to those who had the custody of the chest that contained those stones, to give the artificers leave to choose out what sorts of them they pleased. He withal appointed, that a hundred talents in money should be sent to the temple for sacrifices, and for other uses. 12.41. upon whose fall the army did not stay; but when they had lost their general, they were put to flight, and threw down their arms. Judas also pursued them and slew them, and gave notice by the sound of the trumpets to the neighboring villages that he had conquered the enemy; 12.42. 1. But when Demetrius was informed of the death of Nicanor, and of the destruction of the army that was with him, he sent Bacchides again with an army into Judea, 12.42. Now I will give a description of these vessels, and the manner of their construction, but not till after I have set down a copy of the epistle which was written to Eleazar the high priest, who had obtained that dignity on the occasion following:
12.61. And when he was informed how large that was which was already there, and that nothing hindered but a larger might be made, he said that he was willing to have one made that should be five times as large as the present table; but his fear was, that it might be then useless in their sacred ministrations by its too great largeness; for he desired that the gifts he presented them should not only be there for show, but should be useful also in their sacred ministrations. 12.62. According to which reasoning, that the former table was made of so moderate a size for use, and not for want of gold, he resolved that he would not exceed the former table in largeness; but would make it exceed it in the variety and elegancy of its materials. 12.63. And as he was sagacious in observing the nature of all things, and in having a just notion of what was new and surprising, and where there was no sculptures, he would invent such as were proper by his own skill, and would show them to the workmen, he commanded that such sculptures should now be made, and that those which were delineated should be most accurately formed by a constant regard to their delineation. 12.64. 9. When therefore the workmen had undertaken to make the table, they framed it in length two cubits and a half, in breadth one cubit, and in height one cubit and a half; and the entire structure of the work was of gold. They withal made a crown of a hand-breadth round it, with wave-work wreathed about it, and with an engraving which imitated a cord, and was admirably turned on its three parts; 12.65. for as they were of a triangular figure, every angle had the same disposition of its sculptures, that when you turned them about, the very same form of them was turned about without any variation. Now that part of the crown-work that was enclosed under the table had its sculptures very beautiful; but that part which went round on the outside was more elaborately adorned with most beautiful ornaments, because it was exposed to sight, and to the view of the spectators; 12.66. for which reason it was that both those sides which were extant above the rest were acute, and none of the angles, which we before told you were three, appeared less than another, when the table was turned about. Now into the cordwork thus turned were precious stones inserted, in rows parallel one to the other, enclosed in golden buttons, which had ouches in them; 12.67. but the parts which were on the side of the crown, and were exposed to the sight, were adorned with a row of oval figures obliquely placed, of the most excellent sort of precious stones, which imitated rods laid close, and encompassed the table round about. 12.68. But under these oval figures, thus engraven, the workmen had put a crown all round it, where the nature of all sorts of fruit was represented, insomuch that the bunches of grapes hung up. And when they had made the stones to represent all the kinds of fruit before mentioned, and that each in its proper color, they made them fast with gold round the whole table. 12.69. The like disposition of the oval figures, and of the engraved rods, was framed under the crown, that the table might on each side show the same appearance of variety and elegancy of its ornaments; so that neither the position of the wave-work nor of the crown might be different, although the table were turned on the other side, but that the prospect of the same artificial contrivances might be extended as far as the feet;
12.71. but upon the table itself they engraved a meander, inserting into it very valuable stones in the middle like stars, of various colors; the carbuncle and the emerald, each of which sent out agreeable rays of light to the spectators; with such stones of other sorts also as were most curious and best esteemed, as being most precious in their kind. 12.72. Hard by this meander a texture of net-work ran round it, the middle of which appeared like a rhombus, into which were inserted rock-crystal and amber, which, by the great resemblance of the appearance they made, gave wonderful delight to those that saw them. 12.73. The chapiters of the feet imitated the first buddings of lilies, while their leaves were bent and laid under the table, but so that the chives were seen standing upright within them. 12.74. Their bases were made of a carbuncle; and the place at the bottom, which rested on that carbuncle, was one palm deep, and eight fingers in breadth. 12.75. Now they had engraven upon it with a very fine tool, and with a great deal of pains, a branch of ivy and tendrils of the vine, sending forth clusters of grapes, that you would guess they were nowise different from real tendrils; for they were so very thin, and so very far extended at their extremities, that they were moved with the wind, and made one believe that they were the product of nature, and not the representation of art. 12.76. They also made the entire workmanship of the table appear to be threefold, while the joints of the several parts were so united together as to be invisible, and the places where they joined could not be distinguished. Now the thickness of the table was not less than half a cubit. 12.77. So that this gift, by the king’s great generosity, by the great value of the materials, and the variety of its exquisite structure, and the artificer’s skill in imitating nature with graying tools, was at length brought to perfection, while the king was very desirous, that though in largeness it were not to be different from that which was already dedicated to God, yet that in exquisite workmanship, and the novelty of the contrivances, and in the splendor of its construction, it should far exceed it, and be more illustrious than that was. 12.78. 10. Now of the cisterns of gold there were two, whose sculpture was of scale-work, from its basis to its belt-like circle, with various sorts of stones enchased in the spiral circles. 12.79. Next to which there was upon it a meander of a cubit in height; it was composed of stones of all sorts of colors. And next to this was the rod-work engraven; and next to that was a rhombus in a texture of net-work, drawn out to the brim of the basin,
12.81. And this was the construction of the two cisterns of gold, each containing two firkins. But those which were of silver were much more bright and splendid than looking-glasses, and you might in them see the images that fell upon them more plainly than in the other.
12.82. The king also ordered thirty vials; those of which the parts that were of gold, and filled up with precious stones, were shadowed over with the leaves of ivy and of vines, artificially engraven.
12.83. And these were the vessels that were after an extraordinary manner brought to this perfection, partly by the skill of the workmen, who were admirable in such fine work, but much more by the diligence and generosity of the king,
12.84. who not only supplied the artificers abundantly, and with great generosity, with what they wanted, but he forbade public audiences for the time, and came and stood by the workmen, and saw the whole operation. And this was the cause why the workmen were so accurate in their performance, because they had regard to the king, and to his great concern about the vessels, and so the more indefatigably kept close to the work.' '. None |
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47. Josephus Flavius, Jewish War, 5.231-5.236 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • impietas against, and memory • priests adolescent, Jewish, memory of after the destruction of the second temple
Found in books: Dignas Parker and Stroumsa (2013) 41; Rutledge (2012) 136
5.231. ἐλειτούργει δὲ τοὺς μηροὺς μέχρις αἰδοίου διαζώματι καλύπτων λινοῦν τε ὑποδύτην ἔνδοθεν λαμβάνων καὶ ποδήρη καθύπερθεν ὑακίνθινον, ἔνδυμα στρογγύλον θυσανωτόν: τῶν δὲ θυσάνων ἀπήρτηντο κώδωνες χρύσεοι καὶ ῥοαὶ παράλληλοι, βροντῆς μὲν οἱ κώδωνες, ἀστραπῆς δ' αἱ ῥοαὶ σημεῖον." "5.232. ἡ δὲ τὸ ἔνδυμα τῷ στέρνῳ προσηλοῦσα ταινία πέντε διηνθισμένη ζώναις πεποίκιλτο, χρυσοῦ τε καὶ πορφύρας καὶ κόκκου πρὸς δὲ βύσσου καὶ ὑακίνθου, δι' ὧν ἔφαμεν καὶ τὰ τοῦ ναοῦ καταπετάσματα συνυφάνθαι." "5.233. τούτοις δὲ καὶ ἐπωμίδα κεκραμένην εἶχεν, ἐν ᾗ πλείων χρυσὸς ἦν. σχῆμα μὲν οὖν ἐνδυτοῦ θώρακος εἶχεν, δύο δ' αὐτὴν ἐνεπόρπων ἀσπιδίσκαι χρυσαῖ, κατεκέκλειντο δ' ἐν ταύταις κάλλιστοί τε καὶ μέγιστοι σαρδόνυχες, τοὺς ἐπωνύμους τῶν τοῦ ἔθνους φυλῶν ἐπιγεγραμμέναι." "5.234. κατὰ δὲ θάτερον ἄλλοι προσήρτηντο λίθοι δώδεκα, κατὰ τρεῖς εἰς τέσσαρα μέρη διῃρημένοι, σάρδιον τόπαζος σμάραγδος, ἄνθραξ ἴασπις σάπφειρος, ἀχάτης ἀμέθυστος λιγύριον, ὄνυξ βήρυλλος χρυσόλιθος, ὧν ἐφ' ἑκάστου πάλιν εἷς τῶν ἐπωνύμων ἐγέγραπτο." "5.235. τὴν δὲ κεφαλὴν βυσσίνη μὲν ἔσκεπεν τιάρα, κατέστεπτο δ' ὑακίνθῳ, περὶ ἣν χρυσοῦς ἄλλος ἦν στέφανος ἔκτυπα φέρων τὰ ἱερὰ γράμματα: ταῦτα δ' ἐστὶ φωνήεντα τέσσαρα." "5.236. ταύτην μὲν οὖν τὴν ἐσθῆτα οὐκ ἐφόρει χρόνιον, λιτοτέραν δ' ἀνελάμβανεν, ὁπότε δ' εἰσίοι εἰς τὸ ἄδυτον: εἰσῄει δ' ἅπαξ κατ' ἐνιαυτὸν μόνος ἐν ᾗ νηστεύειν ἔθος ἡμέρᾳ πάντας τῷ θεῷ."". None | 5.231. When he officiated, he had on a pair of breeches that reached beneath his privy parts to his thighs, and had on an inner garment of linen, together with a blue garment, round, without seam, with fringework, and reaching to the feet. There were also golden bells that hung upon the fringes, and pomegranates intermixed among them. The bells signified thunder, and the pomegranates lightning. 5.232. But that girdle that tied the garment to the breast was embroidered with five rows of various colors, of gold, and purple, and scarlet, as also of fine linen and blue, with which colors we told you before the veils of the temple were embroidered also. 5.233. The like embroidery was upon the ephod; but the quantity of gold therein was greater. Its figure was that of a stomacher for the breast. There were upon it two golden buttons like small shields, which buttoned the ephod to the garment; in these buttons were enclosed two very large and very excellent sardonyxes, having the names of the tribes of that nation engraved upon them: 5.234. on the other part there hung twelve stones, three in a row one way, and four in the other; a sardius, a topaz, and an emerald; a carbuncle, a jasper, and a sapphire; an agate, an amethyst, and a ligure; an onyx, a beryl, and a chrysolite; upon every one of which was again engraved one of the forementioned names of the tribes. 5.235. A mitre also of fine linen encompassed his head, which was tied by a blue ribbon, about which there was another golden crown, in which was engraven the sacred name of God: it consists of four vowels. 5.236. However, the high priest did not wear these garments at other times, but a more plain habit; he only did it when he went into the most sacred part of the temple, which he did but once in a year, on that day when our custom is for all of us to keep a fast to God.''. None |
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48. Mishnah, Avot, 1.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Judaism, memory and dream in • Scripture, Hebrew, memory and tradition in • historical thinking historicism, memory in • memory, as applied to Scripture • priests adolescent, Jewish, memory of after the destruction of the second temple
Found in books: Dignas Parker and Stroumsa (2013) 48; Neusner (2004) 204
1.1. משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה:
1.1. שְׁמַעְיָה וְאַבְטַלְיוֹן קִבְּלוּ מֵהֶם. שְׁמַעְיָה אוֹמֵר, אֱהֹב אֶת הַמְּלָאכָה, וּשְׂנָא אֶת הָרַבָּנוּת, וְאַל תִּתְוַדַּע לָרָשׁוּת:''. None | 1.1. Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in the administration of justice, raise many disciples and make a fence round the Torah.''. None |
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49. New Testament, Acts, 2.46, 6.2, 7.2-7.53, 12.12 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Burial places (memorials) • Memory • Stephen and cultural memory • commemoration • memory
Found in books: Allen and Dunne (2022) 91; Berglund Crostini and Kelhoffer (2022) 400; Lampe (2003) 370; Matthews (2010) 18, 19; Piotrkowski (2019) 195
2.46. καθʼ ἡμέραν τε προσκαρτεροῦντες ὁμοθυμαδὸν ἐν τῷ ἱερῷ, κλῶντές τε κατʼ οἶκον ἄρτον, μετελάμβανον τροφῆς ἐν ἀγαλλιάσει καὶ ἀφελότητι καρδίας,
6.2. προσκαλεσάμενοι δὲ οἱ δώδεκα τὸ πλῆθος τῶν μαθητῶν εἶπαν Οὐκ ἀρεστόν ἐστιν ἡμᾶς καταλείψαντας τὸν λόγον τοῦ θεοῦ διακονεῖν τραπέζαις·
7.2. ὁ δὲ ἔφη Ἄνδρες ἀδελφοὶ καὶ πατέρες, ἀκούσατε. Ὁ θεὸς τῆς δόξης ὤφθη τῷ πατρὶ ἡμῶν Ἀβραὰμ ὄντι ἐν τῇ Μεσοποταμίᾳ πρὶν ἢ κατοικῆσαι αὐτὸν ἐν Χαρράν, 7.3. καὶ εἶπεν πρὸς αὐτόν Ἔξελθε ἐκ τῆς γῆς σου καὶ τῆς συγγενείας σου, καὶ δεῦρο εἰς τὴν γῆν ἣν ἄν σοι δείξω· 7.4. τότε ἐξελθὼν ἐκ γῆς Χαλδαίων κατῴκησεν ἐν Χαρράν. κἀκεῖθεν μετὰ τὸ ἀποθανεῖν τὸν πατέρα αὐτοῦ μετῴκισεν αὐτὸν εἰς τὴν γῆν ταύτην εἰς ἣν ὑμεῖς νῦν κατοικεῖτε, 7.5. καὶοὐκ ἔδωκεν αὐτῷ κληρονομίαν ἐν αὐτῇ οὐδὲ βῆμα ποδός, καὶ ἐπηγγείλατο δοῦναι αὐτῷ εἰς κατάσχεσιν αὐτὴν καὶ τῷ σπέρματι αὐτοῦ μετʼ αὐτόν, οὐκ ὄντος αὐτῷ τέκνου. 7.6. ἐλάλησεν δὲ οὕτως ὁ θεὸς ὅτιἔσται τὸ σπέρμα αὐτοῦ πάροικον ἐν γῇ ἀλλοτρίᾳ, καὶ δουλώσουσιν αὐτὸ καὶ κακώσουσιν ἔτη τετρακόσια· 7.7. καὶ τὸ ἔθνος ᾧ ἂν δουλεύσουσιν κρινῶ ἐγώ, ὁ θεὸς εἶπεν, καὶ μετὰ ταῦτα ἐξελεύσονται καὶ λατρεύσουσίν μοι ἐν τῷ τόπῳτούτῳ. 7.8. καὶ ἔδωκεν αὐτῷ διαθήκην περιτομῆς· καὶ οὕτως ἐγέννησεν τὸν Ἰσαὰκ καὶ περιέτεμεν αὐτὸν τῇ ἡμέρᾳ τῇ ὀγδόῃ, καὶ Ἰσαὰκ τὸν Ἰακώβ, καὶ Ἰακὼβ τοὺς δώδεκα πατριάρχας. 7.9. Καὶ οἱ πατριάρχαιζηλώσαντες τὸν Ἰωσὴφ ἀπέδοντο εἰς Αἴγυπτον· καὶ ἦν ὁ θεὸς μετʼ αὐτοῦ, 7.10. καὶ ἐξείλατο αὐτὸν ἐκ πασῶν τῶν θλίψεων αὐτοῦ, καὶ ἔδωκεν αὐτῷ χάριν καὶ σοφίαν ἐναντίον Φαραὼ βασιλέως Αἰγύπτου, καὶ κατέστησεν αὐτὸν ἡγούμενον ἐπʼ Αἴγυπτον καὶ ὅλον τὸν οἶκον αὐτοῦ 7.11. ἦλθεν δὲ λιμὸς ἐφʼ ὅλην τὴν Αἴγυπτον καὶΧαναὰν καὶ θλίψις μεγάλη, καὶ οὐχ ηὕρισκον χορτάσματα οἱ πατέρες ἡμῶν· 7.12. ἀκούσας δὲ Ἰακὼβ ὄντα σιτία εἰς Αἴγυπτον ἐξαπέστειλεν τοὺς πατέρας ἡμῶν πρῶτον· 7.13. καὶ ἐν τῷ δευτέρῳ ἐγνωρίσθη Ἰωσὴφ τοῖς ἀδελφοῖς αὐτοῦ, καὶ φανερὸν ἐγένετο τῷ Φαραὼ τὸ γένος Ἰωσήφ. 7.14. ἀποστείλας δὲ Ἰωσὴφ μετεκαλέσατο Ἰακὼβ τὸν πατέρα αὐτοῦ καὶ πᾶσαν τὴν συγγένειαν ἐν ψυχαῖς ἑβδομήκοντα πέντε, 7.15. κατέβη δὲ Ἰακὼβ εἰς Αἴγυπτον. καὶ ἐτελεύτησεν αὐτὸς καὶ οἱ πατέρες ἡμῶν, 7.16. καὶ μετετέθησαν εἰς Συχὲμ καὶ ἐτέθησαν ἐν τῷ μνήματι ᾧ ὠνήσατο Ἀβραὰμ τιμῆς ἀργυρίου παρὰ τῶν υἱῶν Ἑμμὼρ ἐν Συχέμ. 7.17. Καθὼς δὲ ἤγγιζεν ὁ χρόνος τῆς ἐπαγγελίας ἧς ὡμολόγησεν ὁ θεὸς τῷ Ἀβραάμ, ηὔξησεν ὁ λαὸς καὶ ἐπληθύνθη ἐν Ἀἰγύπτῳ, 7.18. ἄχρι οὗἀνέστη βασιλεὺς ἕτερος ἐπʼ Αἴγυπτον, ὃς οὐκ ᾔδει τὸν Ἰωσήφ. 7.19. οὗτος κατασοφισάμενος τὸ γένος ἡμῶν ἐκάκωσεν τοὺς πατέρας τοῦ ποιεῖν τὰ βρέφη ἔκθετα αὐτῶν εἰς τὸ μὴ ζωογονεῖσθαι.
7.20. ἐν ᾧ καιρῷ ἐγεννήθη Μωυσῆς, καὶ ἦνἀστεῖος τῷ θεῷ· ὃς ἀνετράφη μῆνας τρεῖς ἐν τῷ οἴκῳ τοῦ πατρός·
7.21. ἐκτεθέντος δὲ αὐτοῦἀνείλατο αὐτὸν ἡ θυγάτηρ Φαραὼ καὶ ἀνεθρέψατο αὐτὸν ἑαυτῇ εἰς υἱόν.
7.22. καὶ ἐπαιδεύθη Μωυσῆς πάσῃ σοφίᾳ Αἰγυπτίων, ἦν δὲ δυνατὸς ἐν λόγοις καὶ ἔργοις αὐτοῦ.
7.23. Ὡς δὲ ἐπληροῦτο αὐτῷ τεσσερακονταετὴς χρόνος, ἀνέβη ἐπὶ τὴν καρδίαν αὐτοῦ ἐπισκέψασθαι τοὺς ἀδελφοὺς αὐτοῦ τοὺς υἱοὺς Ἰσραήλ.
7.24. καὶ ἰδών τινα ἀδικούμενον ἠμύνατο καὶ ἐποίησεν ἐκδίκησιν τῷ καταπονουμένῳ πατάξας τὸν Αἰγύπτιον.
7.25. ἐνόμιζεν δὲ συνιέναι τοὺς ἀδελφοὺς ὅτι ὁ θεὸς διὰ χειρὸς αὐτοῦ δίδωσιν σωτηρίαν αὐτοῖς, οἱ δὲ οὐ συνῆκαν.
7.26. τῇ τε ἐπιούσῃ ἡμέρᾳ ὤφθη αὐτοῖς μαχομένοις καὶ συνήλλασσεν αὐτοὺς εἰς εἰρήνην εἰπών Ἄνδρες, ἀδελφοί ἐστε· ἵνα τί ἀδικεῖτε ἀλλήλους;
7.27. ὁ δὲ ἀδικῶν τὸν πλησίον ἀπώσατο αὐτὸν εἰπών Τίς σὲ κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφʼ ἡμῶν;
7.28. μὴ ἀνελεῖν με σὺ θέλεις ὃν τρόπον ἀνεῖλες ἐχθὲς τὸν Αἰγύπτιον;
7.29. ἔφυγεν δὲ Μωυσῆς ἐν τῷ λόγῳ τούτῳ, καὶ ἐγένετο πάροικος ἐν γῇ Μαδιάμ, οὗ ἐγέννησεν υἱοὺς δύο. 7.30. Καὶ πληρωθέντων ἐτῶν τεσσεράκονταὤφθη αὐτῷ ἐν τῇ ἐρήμῳ τοῦ ὄρους Σινὰ ἄγγελος ἐν φλογὶ πυρὸς βάτου· 7.31. ὁ δὲ Μωυσῆς ἰδὼν ἐθαύμασεν τὸ ὅραμα· προσερχομένου δὲ αὐτοῦ κατανοῆσαι ἐγένετο φωνὴ Κυρίου 7.32. Ἐγὼ ὁ θεὸς τῶν πατέρων σου, ὁ θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ. ἔντρομος δὲ γενόμενος Μωυσῆς οὐκ ἐτόλμα κατανοῆσαι. 7.33. εἶπεν δὲ αὐτῷ ὁ κύριος Λῦσον τὸ ὑπόδημα τῶν ποδῶν σου, ὁ γὰρ τόπος ἐφʼ ᾧ ἕστηκας γῆ ἁγία ἐστίν. 7.34. ἰδὼν εἶδον τὴν κάκωσιν τοῦ λαοῦ μου τοῦ ἐν Αἰγύπτῳ, καὶ τοῦ στεναγμοῦ αὐτοῦ ἤκουσα, καὶ κατέβην ἐξελέσθαι αὐτούς· καὶ νῦν δεῦρο ἀποστείλω σε εἰς Αἴγυπτον. 7.35. Τοῦτον τὸν Μωυσῆν, ὃν ἠρνήσαντο εἰπόντεςΤίς σε κατέστησεν ἄρχοντα καὶ δικαστήν; τοῦτον ὁ θεὸς καὶ ἄρχοντα καὶ λυτρωτὴν ἀπέσταλκεν σὺν χειρὶ ἀγγέλου τοῦ ὀφθέντος αὐτῷ ἐν τῇ βάτῳ. 7.36. οὗτος ἐξήγαγεν αὐτοὺς ποιήσαςτέρατα καὶ σημεῖα ἐν τῇ Αἰγύπτῳ καὶ ἐν Ἐρυθρᾷ Θαλάσσῃ καὶἐν τῇ ἐρήμῳ ἔτη τεσσεράκοντα. 7.37. οὗτός ἐστιν ὁ Μωυσῆς ὁ εἴπας τοῖς υἱοῖς Ἰσραήλ Προφήτην ὑμῖν ἀναστήσει ὁ θεὸς ἐκ τῶν ἀδελφῶν ὑμῶν 7.38. ὡς ἐμέ. οὗτός ἐστιν ὁ γενόμενος ἐν τῇ ἐκκλησίᾳ ἐν τῇ ἐρήμῳ μετὰ τοῦ ἀγγέλου τοῦ λαλοῦντος αὐτῷ ἐν τῷ ὄρει Σινὰ καὶ τῶν πατέρων ἡμῶν, ὃς ἐδέξατο λόγια ζῶντα δοῦναι ὑμῖν, 7.39. ᾧ οὐκ ἠθέλησαν ὑπήκοοι γενέσθαι οἱ πατέρες ἡμῶν ἀλλὰ ἀπώσαντο καὶ ἐστράφησαν ἐν ταῖς καρδίαις αὐτῶν εἰς Αἴγυπτον, 7.40. εἰπόντες τῷ Ἀαρών Ποίησον ἡμῖν θεοὺς οἳ προπορεύσονται ἡμῶν· ὁ γὰρ Μωυσῆς οὗτος, ὃς ἐξήγαγεν ἡμᾶς ἐκ γῆς Αἰγύπτου, οὐκ οἴδαμεν τί ἐγένετο αὐτῷ. 7.41. καὶ ἐμοσχοποίησαν ἐν ταῖς ἡμέραις ἐκείναις καὶ ἀνήγαγον θυσίαν τῷ εἰδώλῳ, καὶ εὐφραίνοντο ἐν τοῖς ἔργοις τῶν χειρῶν αὐτῶν. 7.42. ἔστρεψεν δὲ ὁ θεὸς καὶ παρέδωκεν αὐτοὺς λατρεύειν τῇ στρατιᾷ τοῦ οὐρανοῦ, καθὼς γέγραπται ἐν Βίβλῳ τῶν προφητῶν 7.43. 7.44. Ἡ σκηνὴ τοῦ μαρτυρίου ἦν τοῖς πατράσιν ἡμῶν ἐν τῇ ἐρήμῳ, καθὼς διετάξατο ὁ λαλῶν τῷ Μωυσῇ ποιῆσαι αὐτὴνκατὰ τὸν τύπον ὃν ἑωράκει, 7.45. ἣν καὶ εἰσήγαγον διαδεξάμενοι οἱ πατέρες ἡμῶν μετὰ Ἰησοῦ ἐν τῇ κατασχέσει τῶν ἐθνῶν ὧν ἐξῶσεν ὁ θεὸς ἀπὸ προσώπου τῶν πατέρων ἡμῶν ἕως τῶν ἡμερῶν Δαυείδ· 7.46. ὃς εὗρεν χάριν ἐνώπιον τοῦ θεοῦ καὶ ᾐτήσατο εὑρεῖν σκήνωμα τῷ θεῷ Ἰακώβ. 7.47. Σολομῶν δὲ οἰκοδόμησεν αὐτῷ οἶκον. 7.48. ἀλλʼ οὐχ ὁ ὕψιστος ἐν χειροποιήτοις κατοικεῖ· καθὼς ὁ προφήτης λέγει 7.49. 7.51. Σκληροτράχηλοι καὶ ἀπερίτμητοι καρδίαις καὶ τοῖς ὠσίν, ὑμεῖς ἀεὶ τῷ πνεύματι τῷ ἁγίῳ ἀντιπίπτετε, ὡς οἱ πατέρες ὑμῶν καὶ ὑμεῖς. 7.52. τίνα τῶν προφητῶν οὐκ ἐδίωξαν οἱ πατέρες ὑμῶν; καὶ ἀπέκτειναν τοὺς προκαταγγείλαντας περὶ τῆς ἐλεύσεως τοῦ δικαίου οὗ νῦν ὑμεῖς προδόται καὶ φονεῖς ἐγένεσθε, 7.53. οἵτινες ἐλάβετε τὸν νόμον εἰς διαταγὰς ἀγγέλων, καὶ οὐκ ἐφυλάξατε.
12.12. συνιδών τε ἦλθεν ἐπὶ τὴν οἰκίαν τῆς Μαρίας τῆς μητρὸς Ἰωάνου τοῦ ἐπικαλουμένου Μάρκου, οὗ ἦσαν ἱκανοὶ συνηθροισμένοι καὶ προσευχόμενοι.''. None | 2.46. Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart,
6.2. The twelve summoned the multitude of the disciples and said, "It is not appropriate for us to forsake the word of God and serve tables.
7.2. He said, "Brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he lived in Haran, ' "7.3. and said to him, 'Get out of your land, and from your relatives, and come into a land which I will show you.' " '7.4. Then he came out of the land of the Chaldaeans, and lived in Haran. From there, when his father was dead, God moved him into this land, where you are now living. 7.5. He gave him no inheritance in it, no, not so much as to set his foot on. He promised that he would give it to him in possession, and to his seed after him, when he still had no child. 7.6. God spoke in this way: that his seed would live as aliens in a strange land, and that they would be enslaved and mistreated for four hundred years. ' "7.7. 'I will judge the nation to which they will be in bondage,' said God, 'and after that will they come out, and serve me in this place.' " '7.8. He gave him the covet of circumcision. So Abraham became the father of Isaac, and circumcised him the eighth day. Isaac became the father of Jacob, and Jacob became the father of the twelve patriarchs. 7.9. "The patriarchs, moved with jealousy against Joseph, sold him into Egypt. God was with him, 7.10. and delivered him out of all his afflictions, and gave him favor and wisdom before Pharaoh, king of Egypt. He made him governor over Egypt and all his house. 7.11. Now a famine came over all the land of Egypt and Canaan, and great affliction. Our fathers found no food. 7.12. But when Jacob heard that there was grain in Egypt, he sent out our fathers the first time. ' "7.13. On the second time Joseph was made known to his brothers, and Joseph's race was revealed to Pharaoh. " '7.14. Joseph sent, and summoned Jacob, his father, and all his relatives, seventy-five souls. 7.15. Jacob went down into Egypt, and he died, himself and our fathers, 7.16. and they were brought back to Shechem, and laid in the tomb that Abraham bought for a price in silver from the sons of Hamor of Shechem. 7.17. "But as the time of the promise came close which God swore to Abraham, the people grew and multiplied in Egypt, ' "7.18. until there arose a different king, who didn't know Joseph. " "7.19. The same dealt slyly with our race, and mistreated our fathers, that they should throw out their babies, so that they wouldn't stay alive. " "
7.20. At that time Moses was born, and was exceedingly handsome. He was nourished three months in his father's house. " "
7.21. When he was thrown out, Pharaoh's daughter took him up, and reared him as her own son. " '
7.22. Moses was instructed in all the wisdom of the Egyptians. He was mighty in his words and works.
7.23. But when he was forty years old, it came into his heart to visit his brothers, the children of Israel.
7.24. Seeing one of them suffer wrong, he defended him, and avenged him who was oppressed, striking the Egyptian. ' "
7.25. He supposed that his brothers understood that God, by his hand, was giving them deliverance; but they didn't understand. " '
7.26. "The day following, he appeared to them as they fought, and urged them to be at peace again, saying, \'Sirs, you are brothers. Why do you wrong one to another?\ "
7.27. But he who did his neighbor wrong pushed him away, saying, 'Who made you a ruler and a judge over us? " "
7.28. Do you want to kill me, as you killed the Egyptian yesterday?' " '
7.29. Moses fled at this saying, and became a stranger in the land of Midian, where he became the father of two sons. 7.30. "When forty years were fulfilled, an angel of the Lord appeared to him in the wilderness of Mount Sinai , in a flame of fire in a bush. 7.31. When Moses saw it, he wondered at the sight. As he came close to see, a voice of the Lord came to him, ' "7.32. 'I am the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob.' Moses trembled, and dared not look. " "7.33. The Lord said to him, 'Take your sandals off of your feet, for the place where you stand is holy ground. " "7.34. I have surely seen the affliction of my people that is in Egypt , and have heard their groaning. I have come down to deliver them. Now come, I will send you into Egypt.' " '7.35. "This Moses, whom they refused, saying, \'Who made you a ruler and a judge?\' -- God has sent him as both a ruler and a deliverer with the hand of the angel who appeared to him in the bush. 7.36. This man led them out, having worked wonders and signs in Egypt, in the Red Sea, and in the wilderness forty years. ' "7.37. This is that Moses, who said to the children of Israel , 'The Lord God will raise up a prophet to you from among your brothers, like me.' " '7.38. This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us, ' "7.39. to whom our fathers wouldn't be obedient, but rejected him, and turned back in their hearts to Egypt , " "7.40. saying to Aaron, 'Make us gods that will go before us, for as for this Moses, who led us out of the land of Egypt , we don't know what has become of him.' " '7.41. They made a calf in those days, and brought a sacrifice to the idol, and rejoiced in the works of their hands. ' "7.42. But God turned, and gave them up to serve the host of the sky, as it is written in the book of the prophets, 'Did you offer to me slain animals and sacrifices Forty years in the wilderness, O house of Israel ? " "7.43. You took up the tent of Moloch, The star of your god Rephan, The figures which you made to worship. I will carry you away beyond Babylon.' " '7.44. "Our fathers had the tent of the testimony in the wilderness, even as he who spoke to Moses appointed, that he should make it according to the pattern that he had seen; 7.45. which also our fathers, in their turn, brought in with Joshua when they entered into the possession of the nations, whom God drove out before the face of our fathers, to the days of David, 7.46. who found favor in the sight of God, and asked to find a habitation for the God of Jacob. 7.47. But Solomon built him a house. ' "7.48. However, the Most High doesn't dwell in temples made with hands, as the prophet says, " "7.49. 'heaven is my throne, And the earth the footstool of my feet. What kind of house will you build me?' says the Lord; 'Or what is the place of my rest? " "7.50. Didn't my hand make all these things?' " '7.51. "You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. ' "7.52. Which of the prophets didn't your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers. " '7.53. You received the law as it was ordained by angels, and didn\'t keep it!"
12.12. Thinking about that, he came to the house of Mary, the mother of John whose surname was Mark, where many were gathered together and were praying. ''. None |
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50. New Testament, Colossians, 2.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Remembrance [ Memory ] • memory,
Found in books: Linjamaa (2019) 187; Robbins et al (2017) 79
2.14. ἐξαλείψας τὸ καθʼ ἡμῶν χειρόγραφον τοῖς δόγμασιν ὃ ἦν ὑπεναντίον ἡμῖν, καὶ αὐτὸ ἦρκεν ἐκ τοῦ μέσου προσηλώσας αὐτὸ τῷ σταυρῷ·''. None | 2.14. having wiped out the handwriting in ordices that was against us, which was contrary to us: and he has taken it out of the way, nailing it to the cross; ''. None |
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51. New Testament, Hebrews, 11.32 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Besa, commemoration of Shenoute • Lives of Pachomius, on commemorating Pachomius • Shenoute, commemoration • Theodore, commemoration of Pachomius • commemoration of community founders • hagiography, commemoration • memorial, • memory,
Found in books: Bay (2022) 301; Dilley (2019) 251; Robbins et al (2017) 108
11.32. Καὶ τί ἔτι λέγω; ἐπιλείψει με γὰρ διηγούμενον ὁ χρόνος περὶ Γεδεών, Βαράκ, Σαμψών, Ἰεφθάε, Δαυείδ τε καὶ Σαμουὴλ καὶ τῶν προφητῶν,' '. None | 11.32. What more shall I say? For the time would fail me if I told of Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets; ' '. None |
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52. Quintilian, Institutes of Oratory, 10.1.31, 11.2.20-11.2.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Quintilian, on memory • Republic, the Roman, memory and trauma • Rome (Ancient), cultural role of memory • Rome, and monuments and memory • art, memory studies and • cultural memory, studies • memory • memory studies • memory, and monuments • memory, and power • memory, and topography • relationship of history with memory • virtus, and memory
Found in books: Galinsky (2016) 5, 235, 236; Poulsen and Jönsson (2021) 12; Rutledge (2012) 86
| 11.2.20. \xa0These symbols are then arranged as follows. The first thought is placed, as it were, in the forecourt; the second, let us say, in the living-room; the remainder are placed in due order all round the impluvium and entrusted not merely to bedrooms and parlours, but even to the care of statues and the like. This done, as soon as the memory of the facts requires to be revived, all these places are visited in turn and the various deposits are demanded from their custodians, as the sight of each recalls the respective details. Consequently, however large the number of these which it is required to remember, all are linked one to the other like dancers hand in hand, and there can be no mistake since they what precedes to what follows, no trouble being required except the preliminary labour of committing the various points to memory. 11.2.21. \xa0What I\xa0have spoken of as being done in a house, can equally well be done in connexion with public buildings, a long journey, the ramparts of a city, or even pictures. Or we may even imagine such places to ourselves. We require, therefore, places, real or imaginary, and images or symbols, which we must, of course, invent for ourselves. By images I\xa0mean the words by which we distinguish the things which we have to learn by heart: in fact, as Cicero says, we use "places like wax tablets and symbols in lieu of letters."' '. None |
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53. Suetonius, Caligula, 24.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Vitellius, commemorates Otho’s defeat • memory
Found in books: Poulsen and Jönsson (2021) 242; Rutledge (2012) 135
| 24.3. The rest of his sisters he did not love with so great affection, nor honour so highly, but often prostituted them to his favourites; so that he was the readier at the trial of Aemilius Lepidus to condemn them, as adulteresses and privy to the conspiracies against him; and he not only made public letters in the handwriting of all of them, procured by fraud and seduction, but also dedicated to Mars the Avenger, with an explanatory inscription, three swords designed to take his life.''. None |
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54. Tacitus, Annals, 1.4.2, 2.53-2.54, 3.55, 3.55.5, 3.64.3-3.64.4, 4.12, 4.34-4.35, 4.43, 11.11.3, 16.21.1-16.21.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Germanicus, memory and • Republic, the Roman, memory and trauma • Rhodes, as vehicle of cultural memory • Syria, memory and • Vestricius Spurinna, T., his son commemorated • cultic commemoration • cultic commemoration, and non-cultic commemoration • memorial days • memories, religious, intertwined with current practice • memories, social, historicity of • memory • memory, and power • memory, cultic • memory, cultic, decline and • memory, cultic, revival and • memory, cultural • temples, religious memory and • virtus, and memory
Found in books: Kazantzidis and Spatharas (2018) 226; Kowalzig (2007) 336; Poulsen and Jönsson (2021) 49, 80, 81, 82, 174, 201, 233; Rutledge (2012) 87, 138; Rüpke (2011) 147; Shannon-Henderson (2019) 11, 71, 105, 106, 111, 170, 184, 192, 240, 275, 302, 308, 310, 340, 361
2.53. Sequens annus Tiberium tertio, Germanicum iterum consules habuit. sed eum honorem Germanicus iniit apud urbem Achaiae Nicopolim, quo venerat per Illyricam oram viso fratre Druso in Delmatia agente, Hadriatici ac mox Ionii maris adversam navigationem perpessus. igitur paucos dies insumpsit reficiendae classi; simul sinus Actiaca victoria inclutos et sacratas ab Augusto manubias castraque Antonii cum recordatione maiorum suorum adiit. namque ei, ut memoravi, avunculus Augustus, avus Antonius erant, magnaque illic imago tristium laetorumque. hinc ventum Athenas, foederique sociae et vetustae urbis datum ut uno lictore uteretur. excepere Graeci quaesitissimis honoribus, vetera suorum facta dictaque praeferentes quo plus dignationis adulatio haberet. 2.54. Petita inde Euboea tramisit Lesbum ubi Agrippina novissimo partu Iuliam edidit. tum extrema Asiae Perinthumque ac Byzantium, Thraecias urbes, mox Propontidis angustias et os Ponticum intrat, cupidine veteres locos et fama celebratos noscendi; pariterque provincias internis certaminibus aut magistratuum iniuriis fessas refovebat. atque illum in regressu sacra Samothracum visere nitentem obvii aquilones depulere. igitur adito Ilio quaeque ibi varietate fortunae et nostri origine veneranda, relegit Asiam adpellitque Colophona ut Clarii Apollinis oraculo uteretur. non femina illic, ut apud Delphos, sed certis e familiis et ferme Mileto accitus sacerdos numerum modo consultantium et nomina audit; tum in specum degressus, hausta fontis arcani aqua, ignarus plerumque litterarum et carminum edit responsa versibus compositis super rebus quas quis mente concepit. et ferebatur Germanico per ambages, ut mos oraculis, maturum exitum cecinisse.
3.55. Auditis Caesaris litteris remissa aedilibus talis cura; luxusque mensae a fine Actiaci belli ad ea arma quis Servius Galba rerum adeptus est per annos centum pro- fusis sumptibus exerciti paulatim exolevere. causas eius mutationis quaerere libet. dites olim familiae nobilium aut claritudine insignes studio magnificentiae prolabebantur. nam etiam tum plebem socios regna colere et coli licitum; ut quisque opibus domo paratu speciosus per nomen et clientelas inlustrior habebatur. postquam caedibus saevitum et magnitudo famae exitio erat, ceteri ad sapientiora convertere. simul novi homines e municipiis et coloniis atque etiam provinciis in senatum crebro adsumpti domesticam parsimoniam intulerunt, et quamquam fortuna vel industria plerique pecuniosam ad senectam pervenirent, mansit tamen prior animus. sed praecipuus adstricti moris auctor Vespasianus fuit, antiquo ipse cultu victuque. obsequium inde in principem et aemulandi amor validior quam poena ex legibus et metus. nisi forte rebus cunctis inest quidam velut orbis, ut quem ad modum temporum vices ita morum vertantur; nec omnia apud priores meliora, sed nostra quoque aetas multa laudis et artium imitanda posteris tulit. verum haec nobis in maiores certamina ex honesto maneant.
4.12. Ceterum laudante filium pro rostris Tiberio senatus populusque habitum ac voces dolentum simulatione magis quam libens induebat, domumque Germanici revirescere occulti laetabantur. quod principium favoris et mater Agrippina spem male tegens perniciem adceleravere. nam Seianus ubi videt mortem Drusi inultam interfectoribus, sine maerore publico esse, ferox scelerum et, quia prima provenerant, volutare secum quonam modo Germanici liberos perverteret, quorum non dubia successio. neque spargi venenum in tres poterat, egregia custodum fide et pudicitia Agrippinae impenetrabili. igitur contumaciam eius insectari, vetus Augustae odium, recentem Liviae conscientiam exagitare, ut superbam fecunditate, subnixam popularibus studiis inhiare dominationi apud Caesarem arguerent. atque haec callidis criminatoribus, inter quos delegerat Iulium Postumum, per adulterium Mutiliae Priscae inter intimos aviae et consiliis suis peridoneum, quia Prisca in animo Augustae valida anum suapte natura potentiae anxiam insociabilem nurui efficiebat. Agrippinae quoque proximi inliciebantur pravis sermonibus tumidos spiritus perstimulare.' "
4.34. Cornelio Cosso Asinio Agrippa consulibus Cremutius Cordus postulatur novo ac tunc primum audito crimine, quod editis annalibus laudatoque M. Bruto C. Cassium Romanorum ultimum dixisset. accusabant Satrius Secundus et Pinarius Natta, Seiani clientes. id perniciabile reo et Caesar truci vultu defensionem accipiens, quam Cremutius relinquendae vitae certus in hunc modum exorsus est: 'verba mea, patres conscripti, arguuntur: adeo factorum innocens sum. sed neque haec in principem aut principis parentem, quos lex maiestatis amplectitur: Brutum et Cassium laudavisse dicor, quorum res gestas cum plurimi composuerint, nemo sine honore memoravit. Titus Livius, eloquentiae ac fidei praeclarus in primis, Cn. Pompeium tantis laudibus tulit ut Pompeianum eum Augustus appellaret; neque id amicitiae eorum offecit. Scipionem, Afranium, hunc ipsum Cassium, hunc Brutum nusquam latrones et parricidas, quae nunc vocabula imponuntur, saepe ut insignis viros nominat. Asinii Pollionis scripta egregiam eorundem memoriam tradunt; Messala Corvinus imperatorem suum Cassium praedicabat: et uterque opibusque atque honoribus perviguere. Marci Ciceronis libro quo Catonem caelo aequavit, quid aliud dictator Caesar quam rescripta oratione velut apud iudices respondit? Antonii epistulae Bruti contiones falsa quidem in Augustum probra set multa cum acerbitate habent; carmina Bibaculi et Catulli referta contumeliis Caesarum leguntur: sed ipse divus Iulius, ipse divus Augustus et tulere ista et reliquere, haud facile dixerim, moderatione magis an sapientia. namque spreta exolescunt: si irascare, adgnita videntur." "4.35. Non attingo Graecos, quorum non modo libertas, etiam libido impunita; aut si quis advertit, dictis dicta ultus est. sed maxime solutum et sine obtrectatore fuit prodere de iis quos mors odio aut gratiae exemisset. num enim armatis Cassio et Bruto ac Philippensis campos optinentibus belli civilis causa populum per contiones incendo? an illi quidem septuagesimum ante annum perempti, quo modo imaginibus suis noscuntur, quas ne victor quidem abolevit, sic partem memoriae apud scriptores retinent? suum cuique decus posteritas rependit; nec deerunt, si damnatio ingruit, qui non modo Cassii et Bruti set etiam mei meminerint.' egressus dein senatu vitam abstinentia finivit. libros per aedilis cremandos censuere patres: set manserunt, occultati et editi. quo magis socordiam eorum inridere libet qui praesenti potentia credunt extingui posse etiam sequentis aevi memoriam. nam contra punitis ingeniis gliscit auctoritas, neque aliud externi reges aut qui eadem saevitia usi sunt nisi dedecus sibi atque illis gloriam peperere." '
4.43. Auditae dehinc Lacedaemoniorum et Messeniorum legationes de iure templi Dianae Limnatidis, quod suis a maioribus suaque in terra dicatum Lacedaemonii firmabant annalium memoria vatumque carminibus, sed Macedonis Philippi cum quo bellassent armis ademptum ac post C. Caesaris et M. Antonii sententia redditum. contra Messenii veterem inter Herculis posteros divisionem Peloponnesi protulere, suoque regi Denthaliatem agrum in quo id delubrum cessisse; monimentaque eius rei sculpta saxis et aere prisco manere. quod si vatum, annalium ad testimonia vocentur, pluris sibi ac locupletiores esse; neque Philippum potentia sed ex vero statuisse: idem regis Antigoni, idem imperatoris Mummii iudicium; sic Milesios permisso publice arbitrio, postremo Atidium Geminum praetorem Achaiae decrevisse. ita secundum Messenios datum. et Segestani aedem Veneris montem apud Erycum, vetustate dilapsam, restaurari postulavere, nota memorantes de origine eius et laeta Tiberio. suscepit curam libens ut consanguineus. tunc tractatae Massiliensium preces probatumque P. Rutilii exemplum; namque eum legibus pulsum civem sibi Zmyrnaei addiderant. quo iure Vulcacius Moschus exul in Massiliensis receptus bona sua rei publicae eorum et patriae reliquerat.' '. None | 1.4.2. \xa0It was thus an altered world, and of the old, unspoilt Roman character not a trace lingered. Equality was an outworn creed, and all eyes looked to the mandate of the sovereign â\x80\x94 with no immediate misgivings, so long as Augustus in the full vigour of his prime upheld himself, his house, and peace. But when the wearing effects of bodily sickness added themselves to advancing years, and the end was coming and new hopes dawning, a\xa0few voices began idly to discuss the blessings of freedom; more were apprehensive of war; others desired it; the great majority merely exchanged gossip derogatory to their future masters:â\x80\x94 "Agrippa, fierce-tempered, and hot from his humiliation, was unfitted by age and experience for so heavy a burden. Tiberius Nero was mature in years and tried in war, but had the old, inbred arrogance of the Claudian family, and hints of cruelty, strive as he would to repress them, kept breaking out. He had been reared from the cradle in a regt house; consulates and triumphs had been heaped on his youthful head: even during the years when he lived at Rhodes in ostensible retirement and actual exile, he had studied nothing save anger, hypocrisy, and secret lasciviousness. Add to the tale his mother with her feminine caprice: they must be slaves, it appeared, to the distaff, and to a pair of striplings as well, who in the interval would oppress the state and in the upshot rend it asunder!" <
2.53. \xa0The following year found Tiberius consul for a\xa0third time; Germanicus, for a second. The latter, however, entered upon that office in the Achaian town of Nicopolis, which he had reached by skirting the Illyrian coast after a visit to his brother Drusus, then resident in Dalmatia: the passage had been stormy both in the Adriatic and, later, in the Ionian Sea. He spent a\xa0few days, therefore, in refitting the fleet; while at the same time, evoking the memory of his ancestors, he viewed the gulf immortalized by the victory of Actium, together with the spoils which Augustus had consecrated, and the camp of Antony. For Augustus, as I\xa0have said, was his great-uncle, Antony his grandfather; and before his eyes lay the whole great picture of disaster and of triumph. â\x80\x94 He next arrived at Athens; where, in deference to our treaty with an allied and time-honoured city, he made use of one lictor alone. The Greeks received him with most elaborate compliments, and, in order to temper adulation with dignity, paraded the ancient doings and sayings of their countrymen. < 2.54. \xa0From Athens he visited Euboea, and crossed over to Lesbos; where Agrippina, in her last confinement, gave birth to Julia. Entering the outskirts of Asia, and the Thracian towns of Perinthus and Byzantium, he then struck through the straits of the Bosphorus and the mouth of the Euxine, eager to make the acquaintance of those ancient and storied regions, though simultaneously he brought relief to provinces outworn by internecine feud or official tyranny. On the return journey, he made an effort to visit the Samothracian Mysteries, but was met by northerly winds, and failed to make the shore. So, after an excursion to Troy and those venerable remains which attest the mutability of fortune and the origin of Rome, he skirted the Asian coast once more, and anchored off Colophon, in order to consult the oracle of the Clarian Apollo. Here it is not a prophetess, as at Delphi, but a male priest, chosen out of a restricted number of families, and in most cases imported from Miletus, who hears the number and the names of the consultants, but no more, then descends into a cavern, swallows a draught of water from a mysterious spring, and â\x80\x94 though ignorant generally of writing and of metre â\x80\x94\xa0delivers his response in set verses dealing with the subject each inquirer had in mind. Rumour said that he had predicted to Germanicus his hastening fate, though in the equivocal terms which oracles affect. <' "
3.55.5. \xa0When the Caesar's epistle had been read, the aediles were exempted from such a task; and spendthrift epicureanism, after being practised with extravagant prodigality throughout the century between the close of the Actian War and the struggle which placed Servius Galba on the throne, went gradually out of vogue. The causes of that change may well be investigated. Formerly aristocratic families of wealth or outstanding distinction were apt to be led to their downfall by a passion for magnificence. For it was still legitimate to court or be courted by the populace, by the provincials, by dependent princes; and the more handsome the fortune, the palace, the establishment of a man, the more imposing his reputation and his clientèle. After the merciless executions, when greatness of fame was death, the survivors turned to wiser paths. At the same time, the self-made men, repeatedly drafted into the senate from the municipalities and the colonies, and even from the provinces, introduced the plain-living habits of their own hearths; and although by good fortune or industry very many arrived at an old age of affluence, yet their prepossessions persisted to the end. But the main promoter of the stricter code was Vespasian, himself of the old school in his person and table. Thenceforward, deference to the sovereign and the love of emulating him proved more powerful than legal sanctions and deterrents. Or should we rather say there is a kind of cycle in all things â\x80\x94 moral as well as seasonal revolutions? Nor, indeed, were all things better in the old time before us; but our own age too has produced much in the sphere of true nobility and much in that of art which posterity well may imitate. In any case, may the honourable competition of our present with our past long remain!" '
3.55. \xa0When the Caesar's epistle had been read, the aediles were exempted from such a task; and spendthrift epicureanism, after being practised with extravagant prodigality throughout the century between the close of the Actian War and the struggle which placed Servius Galba on the throne, went gradually out of vogue. The causes of that change may well be investigated. Formerly aristocratic families of wealth or outstanding distinction were apt to be led to their downfall by a passion for magnificence. For it was still legitimate to court or be courted by the populace, by the provincials, by dependent princes; and the more handsome the fortune, the palace, the establishment of a man, the more imposing his reputation and his clientèle. After the merciless executions, when greatness of fame was death, the survivors turned to wiser paths. At the same time, the self-made men, repeatedly drafted into the senate from the municipalities and the colonies, and even from the provinces, introduced the plain-living habits of their own hearths; and although by good fortune or industry very many arrived at an old age of affluence, yet their prepossessions persisted to the end. But the main promoter of the stricter code was Vespasian, himself of the old school in his person and table. Thenceforward, deference to the sovereign and the love of emulating him proved more powerful than legal sanctions and deterrents. Or should we rather say there is a kind of cycle in all things â\x80\x94 moral as well as seasonal revolutions? Nor, indeed, were all things better in the old time before us; but our own age too has produced much in the sphere of true nobility and much in that of art which posterity well may imitate. In any case, may the honourable competition of our present with our past long remain!" "
3.64.3. \xa0About the same time, a serious illness of Julia Augusta made it necessary for the emperor to hasten his return to the capital, the harmony between mother and son being still genuine, or their hatred concealed: for a little earlier, Julia, in dedicating an effigy to the deified Augustus not far from the theatre of Marcellus, had placed Tiberius\' name after her own in the inscription; and it was believed that, taking the act as a derogation from the imperial dignity, he had locked it in his breast with grave and veiled displeasure. Now, however, the senate gave orders for a solemn intercession and the celebration of the Great Games â\x80\x94 the latter to be exhibited by the pontiffs, the augurs, and the Fifteen, assisted by the Seven and by the Augustal fraternities. Lucius Apronius had moved that the Fetials should also preside at the Games. The Caesar opposed, drawing a distinction between the prerogatives of the various priesthoods, adducing precedents, and pointing out that "the Fetials had never had that degree of dignity, while the Augustals had only been admitted among the others because theirs was a special priesthood of the house for which the intercession was being offered." < 3.64.4. \xa0About the same time, a serious illness of Julia Augusta made it necessary for the emperor to hasten his return to the capital, the harmony between mother and son being still genuine, or their hatred concealed: for a little earlier, Julia, in dedicating an effigy to the deified Augustus not far from the theatre of Marcellus, had placed Tiberius\' name after her own in the inscription; and it was believed that, taking the act as a derogation from the imperial dignity, he had locked it in his breast with grave and veiled displeasure. Now, however, the senate gave orders for a solemn intercession and the celebration of the Great Games â\x80\x94 the latter to be exhibited by the pontiffs, the augurs, and the Fifteen, assisted by the Seven and by the Augustal fraternities. Lucius Apronius had moved that the Fetials should also preside at the Games. The Caesar opposed, drawing a distinction between the prerogatives of the various priesthoods, adducing precedents, and pointing out that "the Fetials had never had that degree of dignity, while the Augustals had only been admitted among the others because theirs was a special priesthood of the house for which the intercession was being offered." <' "
4.12. \xa0However, while Tiberius on the Rostra was pronouncing the panegyric upon his son, the senate and people, from hypocrisy more than impulse, assumed the attitude and accents of mourning, and exulted in secret that the house of Germanicus was beginning again to flourish. This incipient popularity, together with Agrippina's failure to hide her maternal hopes, hastened its destruction. For Sejanus, when he saw the death of Drusus passing unrevenged upon the murders, unlamented by the nation, grew bolder in crime, and, since his first venture had prospered, began to revolve ways and means of eliminating the children of Germanicus, whose succession was a thing undoubted. To distribute poison among the three was impossible; for their custodians were patterns of fidelity, Agrippina's chastity impenetrable. He proceeded, therefore, to declaim against her contumacy, and, by playing upon Augusta's old animosity and Livia's recent sense of guilt, induced them to carry information to the Caesar that, proud of her fruitfulness and confident in the favour of the populace, she was turning a covetous eye to the throne. In addition, Livia, with the help of skilled calumniators â\x80\x94 one of the chosen being Julius Postumus, intimate with her grandmother owing to his adulterous connection with Mutilia Prisca, and admirably suited to her own designs through Prisca's influence over Augusta â\x80\x94 kept working for the total estrangement from her grandson's wife of an old woman, by nature anxious to maintain her power. Even Agrippina's nearest friends were suborned to infuriate her haughty temper by their pernicious gossip. <" '
4.34. \xa0The consulate of Cornelius Cossus and Asinius Agrippa opened with the prosecution of Cremutius Cordus upon the novel and till then unheard-of charge of publishing a history, eulogizing Brutus, and styling Cassius the last of the Romans. The accusers were Satrius Secundus and Pinarius Natta, clients of Sejanus. That circumstance sealed the defendant\'s fate â\x80\x94 that and the lowering brows of the Caesar, as he bent his attention to the defence; which Cremutius, resolved to take his leave of life, began as follows:â\x80\x94 "Conscript Fathers, my words are brought to judgement â\x80\x94 so guiltless am\xa0I of deeds! Nor are they even words against the sole persons embraced by the law of treason, the sovereign or the parent of the sovereign: I\xa0am said to have praised Brutus and Cassius, whose acts so many pens have recorded, whom not one has mentioned save with honour. Livy, with a fame for eloquence and candour second to none, lavished such eulogies on Pompey that Augustus styled him \'the Pompeian\': yet it was without prejudice to their friendship. Scipio, Afranius, this very Cassius, this Brutus â\x80\x94 not once does he describe them by the now fashionable titles of brigand and parricide, but time and again in such terms as he might apply to any distinguished patriots. The works of Asinius Pollio transmit their character in noble colours; Messalla Corvinus gloried to have served under Cassius: and Pollio and Corvinus lived and died in the fulness of wealth and honour! When Cicero\'s book praised Cato to the skies, what did it elicit from the dictator Caesar but a written oration as though at the bar of public opinion? The letters of Antony, the speeches of Brutus, contain invectives against Augustus, false undoubtedly yet bitter in the extreme; the poems â\x80\x94 still read â\x80\x94 of Bibaculus and Catullus are packed with scurrilities upon the Caesars: yet even the deified Julius, the divine Augustus himself, tolerated them and left them in peace; and I\xa0hesitate whether to ascribe their action to forbearance or to wisdom. For things contemned are soon things forgotten: anger is read as recognition. < 4.35. \xa0"I\xa0leave untouched the Greeks; with them not liberty only but licence itself went unchastised, or, if a man retaliated, he avenged words by words. But what above all else was absolutely free and immune from censure was the expression of an opinion on those whom death had removed beyond the range of rancour or of partiality. Are Brutus and Cassius under arms on the plains of Philippi, and\xa0I upon the platform, firing the nation to civil war? Or is it the case that, seventy years since their taking-off, as they are known by their effigies which the conqueror himself did not abolish, so a portion of their memory is enshrined likewise in history? â\x80\x94 To every man posterity renders his wage of honour; nor will there lack, if my condemnation is at hand, those who shall remember, not Brutus and Cassius alone, but me also!" He then left the senate, and closed his life by self-starvation. The Fathers ordered his books to be burned by the aediles; but copies remained, hidden and afterwards published: a fact which moves us the more to deride the folly of those who believe that by an act of despotism in the present there can be extinguished also the memory of a succeeding age. On the contrary, genius chastised grows in authority; nor have alien kings or the imitators of their cruelty effected more than to crown themselves with ignominy and their victims with renown. <
4.43. \xa0A\xa0hearing was now given to embassies from Lacedaemon and Messene upon the legal ownership of the temple of Diana Limnatis. That it had been consecrated by their own ancestors, and on their own ground, the Lacedaemonians sought to establish by the records of history and the hymns of the poets: it had been wrested from them, however, by the Macedonian arms during their war with Philip, and had been returned later by the decision of Julius Caesar and Mark Antony. In reply, the Messenians brought forward the old partition of the Peloponnese between the descendants of Hercules:â\x80\x94 "The Denthaliate district, in which the shrine stood, had been assigned to their king, and memorials of the fact, engraved on rock and ancient bronze, were still extant. But if they were challenged to adduce the evidences of poetry and history, the more numerous and competent witnesses were on their side, nor had Philip decided by arbitrary power, but on the merits of the case: the same had been the judgement of King Antigonus and the Roman commander Mummius; and a similar verdict was pronounced both by Miletus, when that state was commissioned to arbitrate, and, last of all, by Atidius Geminus, the governor of Achaia." The point was accordingly decided in favour of Messene. The Segestans also demanded the restoration of the age-worn temple of Venus on Mount Eryx, and told the familiar tale of its foundation: much to the pleasure of Tiberius, who as a relative willingly undertook the task. At this time, a petition from Massilia was considered, and sanction was given to the precedent set by Publius Rutilius. For, after his banishment by form of law, Rutilius had been presented with the citizenship of Smyrna; on the strength of which, the exile Vulcacius Moschus had naturalized himself at Massilia and bequeathed his estate to the community, as his fatherland. <
16.21.1. \xa0After the slaughter of so many of the noble, Nero in the end conceived the ambition to extirpate virtue herself by killing Thrasea Paetus and Barea Soranus. To both he was hostile from of old, and against Thrasea there were additional motives; for he had walked out of the senate, as I\xa0have mentioned, during the discussion on Agrippina, and at the festival of the Juvenalia his services had not been conspicuous â\x80\x94 a\xa0grievance which went the deeper that in Patavium, his native place, the same Thrasea had sung in tragic costume at the .\xa0.\xa0. Games instituted by the Trojan Antenor. Again, on the day when sentence of death was all but passed on the praetor Antistius for his lampoons on Nero, he proposed, and carried, a milder penalty; and, after deliberately absenting himself from the vote of divine honours to Poppaea, he had not assisted at her funeral. These memories were kept from fading by Cossutianus Capito. For, apart from his character with its sharp trend to crime, he was embittered against Thrasea, whose influence, exerted in support of the Cilician envoys prosecuting Capito for extortion, had cost him the verdict. 16.21.2. \xa0After the slaughter of so many of the noble, Nero in the end conceived the ambition to extirpate virtue herself by killing Thrasea Paetus and Barea Soranus. To both he was hostile from of old, and against Thrasea there were additional motives; for he had walked out of the senate, as I\xa0have mentioned, during the discussion on Agrippina, and at the festival of the Juvenalia his services had not been conspicuous â\x80\x94 a\xa0grievance which went the deeper that in Patavium, his native place, the same Thrasea had sung in tragic costume at the .\xa0.\xa0. Games instituted by the Trojan Antenor. Again, on the day when sentence of death was all but passed on the praetor Antistius for his lampoons on Nero, he proposed, and carried, a milder penalty; and, after deliberately absenting himself from the vote of divine honours to Poppaea, he had not assisted at her funeral. These memories were kept from fading by Cossutianus Capito. For, apart from his character with its sharp trend to crime, he was embittered against Thrasea, whose influence, exerted in support of the Cilician envoys prosecuting Capito for extortion, had cost him the verdict. <' '. None |
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55. Tacitus, Histories, 1.1, 4.2-4.4, 4.9, 4.53 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Republic, the Roman, memory and trauma • audience, and memory of civil wars • memory • memory, cultic, ancientness as driving principle of
Found in books: Athanassaki and Titchener (2022) 71; Bowditch (2001) 75; Kazantzidis and Spatharas (2018) 223; Poulsen and Jönsson (2021) 48, 49; Shannon-Henderson (2019) 357; Tuori (2016) 175
| 4.2. \xa0Domitian had accepted the name of Caesar and the imperial residence, with no care as yet for his duties; but with debauchery and adulteries he played the part of an emperor's son. The prefecture of the Praetorian watch was held by Arrius Varus, but the supreme authority was exercised by Antonius Primus. He appropriated money and slaves from the emperor's palace as if it were the booty of Cremona; all the other leaders, whom modesty or humble lineage had made obscure in war, had accordingly no share of the rewards. The citizens were in a state of terror and quite ready for slavery; they demanded that Lucius Vitellius, who was on his way back from Tarracina with his cohorts, should be arrested and that the last embers of war should be extinguished: the cavalry was sent forward to Aricia; the infantry rested this side of Bovillae. Vitellius did not hesitate to surrender himself and his legions at the discretion of the victor; his troops threw away their unsuccessful arms no less in anger than in fear. A\xa0long line of prisoners, hedged in by armed soldiers, advanced through the city; no man had a suppliant look, but all were gloomy and grim; they faced the cheers, the riot, and the mockery of the crowd unmoved. The few who dared to break out of line were killed by their guards; all the rest were put in ward. No one uttered a word unworthy of him, and even in the midst of misfortune, all maintained their reputation for bravery. Next Lucius Vitellius was put to death. His brother's equal in viciousness, he was more vigilant while that brother was emperor; yet he was not so much associated in his brother's success as dragged to ruin by his adversity." '4.3. \xa0During these same days Lucilius Bassus was sent with a force of light armed cavalry to restore order in Campania, where the people of the towns were rather at variance with one another than rebellious toward the emperor. The sight of the soldiers restored order, and the smaller towns escaped punishment. Capua, however, had the Third legion quartered on it for the winter, and its nobler houses were ruined; while the people of Tarracina, on the other hand, received no assistance: so much easier is it to repay injury than to reward kindness, for gratitude is regarded as a burden, revenge as gain. The Tarracines, however, found comfort in the fact that the slave of Verginius Capito, who had betrayed them, was crucified wearing the very rings that he had received from Vitellius. But at Rome the senators voted to Vespasian all the honours and privileges usually given the emperors. They were filled with joy and confident hope, for it seemed to them that civil warfare, which, breaking out in the Gallic and Spanish provinces, had moved to arms first the Germanies, then Illyricum, and which had traversed Egypt, Judea, Syria, and all provinces and armies, was now at an end, as if the expiation of the whole world had been completed: their zeal was increased by a letter from Vespasian, written as if war were still going on. That at least was the impression that it made at first; but in reality Vespasian spoke as an emperor, with humility of himself, magnificently of the state. Nor did the senate fail in homage: it elected Vespasian consul with his son Titus, and bestowed a praetorship with consular power on Domitian. 4.4. \xa0Mucianus also had sent a letter to the senate that gave occasion for comment. "If," they said, "he were a private citizen, why this official language? He might have said the same things a\xa0few days later, speaking in the senate." Even his attack on Vitellius came too late and showed no independence. But they thought it a haughty thing toward the state and an act of insolence toward the emperor for him to boast that he had had the empire in his own hand and had presented it to Vespasian. Yet their discontent was concealed; their flattery was open: in magnificent terms the senators gave Mucianus the insignia of a triumph, in reality for civil war, although his expedition against the Sarmatae was made the pretext. They also voted Antonius Primus the insignia of consular rank, Cornelius Fuscus and Arrius Varus of praetorian. Then they took thought for the gods: they voted to restore the Capitol. All these measures were proposed by Valerius Asiaticus, consul elect; the rest of the senators showed their approval by their looks and hands; a\xa0few of conspicuous dignity or whose nature was well trained in flattery expressed themselves in formal speeches. When the turn came to Helvidius Priscus, praetor elect, he spoke in terms which, while honourable to a good emperor, .\xa0.\xa0. There was no false flattery in his speech, which was received with enthusiasm by the senate. This was the day that stood out in his career as marking the beginning of great disfavour and of great glory.
4.9. \xa0Another dispute followed. The praetors of the treasury â\x80\x94 for at that time the public treasury was managed by praetors â\x80\x94 complained of the poverty of the state and asked that expenses should be limited. This problem the consul designate wished to reserve for the emperor in view of the magnitude of the burden and the difficulty of the remedy, but Helvidius held that the decision should rest with the senate. When the consuls began to ask the senators their views, Vulcacius Tertullinus, tribune of the people, forbade any decision on so important a matter in the absence of the emperor. Helvidius had proposed that the Capitol should be restored at public expense and that Vespasian should assist in the work. This proposal the more prudent senators passed over in silence, and then allowed it to be forgotten. There were some, however, who remembered it.' "
4.53. \xa0The charge of restoring the Capitol was given by Vespasian to Lucius Vestinus, a member of the equestrian order, but one whose influence and reputation put him on an equality with the nobility. The haruspices when assembled by him directed that the ruins of the old shrine should be carried away to the marshes and that a new temple should be erected on exactly the same site as the old: the gods were unwilling to have the old plan changed. On the twenty-first of June, under a cloudless sky, the area that was dedicated to the temple was surrounded with fillets and garlands; soldiers, who had auspicious names, entered the enclosure carrying boughs of good omen; then the Vestals, accompanied by boys and girls whose fathers and mothers were living, sprinkled the area with water drawn from fountains and streams. Next Helvidius Priscus, the praetor, guided by the pontifex Plautius Aelianus, purified the area with the sacrifice of the suovetaurilia, and placed the vitals of the victims on an altar of turf; and then, after he had prayed to Jupiter, Juno, Minerva, and to the gods who protect the empire to prosper this undertaking and by their divine assistance to raise again their home which man's piety had begun, he touched the fillets with which the foundation stone was wound and the ropes entwined; at the same time the rest of the magistrates, the priests, senators, knights, and a great part of the people, putting forth their strength together in one enthusiastic and joyful effort, dragged the huge stone to its place. A\xa0shower of gold and silver and of virgin ores, never smelted in any furnace, but in their natural state, was thrown everywhere into the foundations: the haruspices had warned against the profanation of the work by the use of stone or gold intended for any other purpose. The temple was given greater height than the old: this was the only change that religious scruples allowed, and the only feature that was thought wanting in the magnificence of the old structure." ". None |
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56. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Memory, Collective memory • Memory, of the dead • Quintilian, on memory • Republic, the Roman, memory and trauma • Rome, and monuments and memory • Tiberius, memory of • cultic commemoration, and non-cultic commemoration • cultural memory • impietas against, and memory • memory • memory, and monuments • memory, and power • memory, and topography • memory, cultic • virtus, and memory
Found in books: Athanassaki and Titchener (2022) 70; König and Whitton (2018) 69, 88; Nuno et al (2021) 45; Poulsen and Jönsson (2021) 73; Rutledge (2012) 86, 106; Shannon-Henderson (2019) 187
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57. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • commemoration, • historical memory, Josephus, shared traditions in rabbinic texts
Found in books: Hayes (2022) 298; Rubenstein(1995) 142
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58. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • commemoration, • cultural memory, • memory,
Found in books: Robbins et al (2017) 115, 119, 129, 130, 133, 135, 139, 143, 144, 145, 164, 178; Rubenstein(1995) 84
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59. Cassius Dio, Roman History, 51.16.5, 51.19.3 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Rhodes, as vehicle of cultural memory • Rome, Conquest Obliterated Memory of Past • memorial days • memory, cultural
Found in books: Bickerman and Tropper (2007) 531; Rüpke (2011) 151; Salvesen et al (2020) 236; Shannon-Henderson (2019) 99, 142
| 51.16.5. \xa0After this he viewed the body of Alexander and actually touched it, whereupon, it is said, a piece of the nose was broken off. But he declined to view the remains of the Ptolemies, though the Alexandrians were extremely eager to show them, remarking, "I\xa0wished to see a king, not corpses." For this same reason he would not enter the presence of Apis, either, declaring that he was accustomed to worship gods, not cattle.
51.19.3. \xa0But it would be quite superfluous to go on and mention the prayers, the images, the privilege of the front seat, and all the other honours of the sort. At the beginning, then, they not only voted him these honours but also either took down or effaced the memorials of Antony, declared the day on which he had been born accursed, and forbade the use of the surname Marcus by any of his kind.''. None |
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60. Pausanias, Description of Greece, 1.24.7, 3.11.10, 5.11.9, 9.39.3-9.39.4, 9.39.8 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Aristotle, on the objects of memory • Memory, Fountain of • Memory, water of • collective memory, manipulation of • cultural memory, oracles and divination • landscape of memory, in Pausanias and Lucian • memories, kept alive or evoked in ritual, of connectivity • memory
Found in books: Castagnoli and Ceccarelli (2019) 239; Edmonds (2004) 52; Eidinow and Kindt (2015) 482; Elsner (2007) 247; Gygax (2016) 196; Johnston (2008) 95; Kirichenko (2022) 186; Kowalzig (2007) 300; de Jáuregui et al. (2011) 180
1.24.7. τὸ δὲ ἄγαλμα τῆς Ἀθηνᾶς ὀρθόν ἐστιν ἐν χιτῶνι ποδήρει καί οἱ κατὰ τὸ στέρνον ἡ κεφαλὴ Μεδούσης ἐλέφαντός ἐστιν ἐμπεποιημένη· καὶ Νίκην τε ὅσον τεσσάρων πηχῶν, ἐν δὲ τῇ χειρί δόρυ ἔχει, καί οἱ πρὸς τοῖς ποσὶν ἀσπίς τε κεῖται καὶ πλησίον τοῦ δόρατος δράκων ἐστίν· εἴη δʼ ἂν Ἐριχθόνιος οὗτος ὁ δράκων. ἔστι δὲ τῷ βάθρῳ τοῦ ἀγάλματος ἐπειργασμένη Πανδώρας γένεσις. πεποίηται δὲ Ἡσιόδῳ τε καὶ ἄλλοις ὡς ἡ Πανδώρα γένοιτο αὕτη γυνὴ πρώτη· πρὶν δὲ ἢ γενέσθαι Πανδώραν οὐκ ἦν πω γυναικῶν γένος. ἐνταῦθα εἰκόνα ἰδὼν οἶδα Ἀδριανοῦ βασιλέως μόνου, καὶ κατὰ τὴν ἔσοδον Ἰφικράτους ἀποδειξαμένου πολλά τε καὶ θαυμαστὰ ἔργα.
3.11.10. ἀνάκειται δὲ καὶ Δήμου τοῦ Σπαρτιατῶν ἀνδριὰς μεγέθει μέγας. καὶ Μοιρῶν Λακεδαιμονίοις ἐστὶν ἱερόν, Ὀρέστου δὲ τοῦ Ἀγαμέμνονος πρὸς αὐτῷ τάφος· κομισθέντα γὰρ ἐκ Τεγέας τοῦ Ὀρέστου τὰ ὀστᾶ κατὰ μαντείαν θάπτουσιν ἐνταῦθα. παρὰ δὲ τοῦ Ὀρέστου τὸν τάφον ἐστὶν εἰκὼν Πολυδώρου τοῦ Ἀλκαμένους, ὃν βασιλέων ἐς τοσοῦτο τιμῆς προήχασιν ὥστε οἱ τὰς ἀρχὰς ἔχοντες, ὁπόσα δεῖ σημαίνεσθαι, τοῦ Πολυδώρου σημαίνονται τῇ εἰκόνι.
5.11.9. μέτρα δὲ τοῦ ἐν Ὀλυμπίᾳ Διὸς ἐς ὕψος τε καὶ εὖρος ἐπιστάμενος γεγραμμένα οὐκ ἐν ἐπαίνῳ θήσομαι τοὺς μετρήσαντας, ἐπεὶ καὶ τὰ εἰρημένα αὐτοῖς μέτρα πολύ τι ἀποδέοντά ἐστιν ἢ τοῖς ἰδοῦσι παρέστηκεν ἐς τὸ ἄγαλμα δόξα, ὅπου γε καὶ αὐτὸν τὸν θεὸν μάρτυρα ἐς τοῦ Φειδίου τὴν τέχνην γενέσθαι λέγουσιν. ὡς γὰρ δὴ ἐκτετελεσμένον ἤδη τὸ ἄγαλμα ἦν, ηὔξατο ὁ Φειδίας ἐπισημῆναι τὸν θεὸν εἰ τὸ ἔργον ἐστὶν αὐτῷ κατὰ γνώμην· αὐτίκα δʼ ἐς τοῦτο τοῦ ἐδάφους κατασκῆψαι κεραυνόν φασιν, ἔνθα ὑδρία καὶ ἐς ἐμὲ ἐπίθημα ἦν ἡ χαλκῆ.
9.39.3. καὶ ἔστι μὲν πρὸς τῇ ὄχθῃ τοῦ ποταμοῦ ναὸς Ἑρκύνης, ἐν δὲ αὐτῷ παρθένος χῆνα ἔχουσα ἐν ταῖς χερσίν· εἰσὶ δὲ ἐν τῷ σπηλαίῳ τοῦ ποταμοῦ τε αἱ πηγαὶ καὶ ἀγάλματα ὀρθά, περιειλιγμένοι δέ εἰσιν αὐτῶν τοῖς σκήπτροις δράκοντες. ταῦτα εἰκάσαι μὲν ἄν τις Ἀσκληπιοῦ τε εἶναι καὶ Ὑγείας, εἶεν δʼ ἂν Τροφώνιος καὶ Ἕρκυνα, ἐπεὶ μηδὲ τοὺς δράκοντας Ἀσκληπιοῦ μᾶλλον ἢ καὶ Τροφωνίου νομίζουσιν ἱεροὺς εἶναι. ἐπὶ δὲ τῷ ποταμῷ μνῆμά ἐστιν Ἀρκεσιλάου· Λήϊτον δὲ ἀνακομίσαι φασὶ τοῦ Ἀρκεσιλάου τὰ ὀστᾶ ἐκ Τροίας. 9.39.4. τὰ δὲ ἐπιφανέστατα ἐν τῷ ἄλσει Τροφωνίου ναὸς καὶ ἄγαλμά ἐστιν, Ἀσκληπιῷ καὶ τοῦτο εἰκασμένον· Πραξιτέλης δὲ ἐποίησε τὸ ἄγαλμα. ἔστι δὲ καὶ Δήμητρος ἱερὸν ἐπίκλησιν Εὐρώπης καὶ Ζεὺς Ὑέτιος ἐν ὑπαίθρῳ. ἀναβᾶσι δὲ ἐπὶ τὸ μαντεῖον καὶ αὐτόθεν ἰοῦσιν ἐς τὸ πρόσω τοῦ ὄρους, Κόρης ἐστὶ καλουμένη θήρα καὶ Διὸς Βασιλέως ναός. τοῦτον μὲν δὴ διὰ τὸ μέγεθος ἢ καὶ τῶν πολέμων τὸ ἀλλεπάλληλον ἀφείκασιν ἡμίεργον· ἐν δὲ ἑτέρῳ ναῷ Κρόνου καὶ Ἥρας καὶ Διός ἐστιν ἀγάλματα. ἔστι δὲ καὶ Ἀπόλλωνος ἱερόν.
9.39.8. ἐνταῦθα δὴ χρὴ πιεῖν αὐτὸν Λήθης τε ὕδωρ καλούμενον, ἵνα λήθη γένηταί οἱ πάντων ἃ τέως ἐφρόντιζε, καὶ ἐπὶ τῷδε ἄλλο αὖθις ὕδωρ πίνειν Μνημοσύνης· ἀπὸ τούτου τε μνημονεύει τὰ ὀφθέντα οἱ καταβάντι. θεασάμενος δὲ ἄγαλμα ὃ ποιῆσαι Δαίδαλόν φασιν—ὑπὸ δὲ τῶν ἱερέων οὐκ ἐπιδείκνυται πλὴν ὅσοι παρὰ τὸν Τροφώνιον μέλλουσιν ἔρχεσθαι— τοῦτο τὸ ἄγαλμα ἰδὼν καὶ θεραπεύσας τε καὶ εὐξάμενος ἔρχεται πρὸς τὸ μαντεῖον, χιτῶνα ἐνδεδυκὼς λινοῦν καὶ ταινίαις τὸν χιτῶνα ἐπιζωσθεὶς καὶ ὑποδησάμενος ἐπιχωρίας κρηπῖδας.''. None | 1.24.7. The statue of Athena is upright, with a tunic reaching to the feet, and on her breast the head of Medusa is worked in ivory. She holds a statue of Victory about four cubits high, and in the other hand a spear; at her feet lies a shield and near the spear is a serpent. This serpent would be Erichthonius. On the pedestal is the birth of Pandora in relief. Hesiod and others have sung how this Pandora was the first woman; before Pandora was born there was as yet no womankind. The only portrait statue I remember seeing here is one of the emperor Hadrian, and at the entrance one of Iphicrates, A famous Athenian soldier.fl. 390 B.C. who accomplished many remarkable achievements.
3.11.10. There is also dedicated a colossal statue of the Spartan People. The Lacedaemonians have also a sanctuary of the Fates, by which is the grave of Orestes, son of Agamemnon. For when the bones of Orestes were brought from Tegea in accordance with an oracle they were buried here. Beside the grave of Orestes is a statue of Polydorus, son of Alcamenes, a king who rose to such honor that the magistrates seal with his likeness everything that requires sealing.
5.11.9. I know that the height and breadth of the Olympic Zeus have been measured and recorded; but I shall not praise those who made the measurements, for even their records fall far short of the impression made by a sight of the image. Nay, the god himself according to legend bore witness to the artistic skill of Pheidias. For when the image was quite finished Pheidias prayed the god to show by a sign whether the work was to his liking. Immediately, runs the legend, a thunderbolt fell on that part of the floor where down to the present day the bronze jar stood to cover the place.
9.39.3. On the bank of the river there is a temple of Hercyna, in which is a maiden holding a goose in her arms. In the cave are the sources of the river and images standing, and serpents are coiled around their scepters. One might conjecture the images to be of Asclepius and Health, but they might be Trophonius and Hercyna, because they think that serpents are just as much sacred to Trophonius as to Asclepius. By the side of the river is the tomb of Arcesilaus, whose bones, they say, were carried back from Troy by Leitus.' "9.39.4. The most famous things in the grove are a temple and image of Trophonius; the image, made by Praxiteles, is after the likeness of Asclepius. There is also a sanctuary of Demeter surnamed Europa, and a Zeus Rain-god in the open. If you go up to the oracle, and thence onwards up the mountain, you come to what is called the Maid's Hunting and a temple of King Zeus. This temple they have left half finished, either because of its size or because of the long succession of the wars. In a second temple are images of Cronus, Hera and Zeus. There is also a sanctuary of Apollo." '
9.39.8. Here he must drink water called the water of Forgetfulness, that he may forget all that he has been thinking of hitherto, and afterwards he drinks of another water, the water of Memory, which causes him to remember what he sees after his descent. After looking at the image which they say was made by Daedalus (it is not shown by the priests save to such as are going to visit Trophonius), having seen it, worshipped it and prayed, he proceeds to the oracle, dressed in a linen tunic, with ribbons girding it, and wearing the boots of the country.''. None |
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61. Pliny The Younger, Letters, 1.17 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • material commemoration of exempla, statue of Lucius Silanus • memory • museum, and memory
Found in books: Langlands (2018) 248; Rutledge (2012) 22
| 1.17. To Cornelius Titianus. Faith and loyalty are not yet extinct among men 0 ''. None |
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62. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Signs, commemorative • signs (sēmeia), commemorative
Found in books: Bett (2019) 82, 83, 215; Hankinson (1998) 233
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63. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Memory • memory, cultural
Found in books: Allison (2018) 356; Salvesen et al (2020) 378
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64. Diogenes Laertius, Lives of The Philosophers, 8.4, 10.22 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Aristotle, Pleasure at memory of pain endured • Augustine, Distress at memory of pleasure lost, pleasure at memory of pain endured • Boethius, Neoplatonizing Christian, Distress at memory of pleasure lost • Distress, Distress at memory of lost pleasure • Epicurus, Memory of past, value of • Memory [ Remembrance ] • Memory, Therapeutic value • Past, present, future, Memory of past, therapeutic value or disvalue • Pleasure, Pleasure at memory of pain endured • Plutarch of Chaeroneia, Middle Platonist, Memory, value of • Remembrance [ Memory ] • Seneca, the Younger, Stoic, Pleasure at memory of pain endured • Therapy, Memory, value of • memory • memory, overpowering disease through memory of past events
Found in books: Ebrey and Kraut (2022) 254; Huffman (2019) 581; Kazantzidis (2021) 70; Linjamaa (2019) 57; Long (2019) 118; Sorabji (2000) 233
| 8.4. This is what Heraclides of Pontus tells us he used to say about himself: that he had once been Aethalides and was accounted to be Hermes' son, and Hermes told him he might choose any gift he liked except immortality; so he asked to retain through life and through death a memory of his experiences. Hence in life he could recall everything, and when he died he still kept the same memories. Afterwards in course of time his soul entered into Euphorbus and he was wounded by Menelaus. Now Euphorbus used to say that he had once been Aethalides and obtained this gift from Hermes, and then he told of the wanderings of his soul, how it migrated hither and thither, into how many plants and animals it had come, and all that it underwent in Hades, and all that the other souls there have to endure." '
10.22. And when near his end he wrote the following letter to Idomeneus:On this blissful day, which is also the last of my life, I write this to you. My continual sufferings from strangury and dysentery are so great that nothing could augment them; but over against them all I set gladness of mind at the remembrance of our past conversations. But I would have you, as becomes your life-long attitude to me and to philosophy, watch over the children of Metrodorus.Such were the terms of his will.Among his disciples, of whom there were many, the following were eminent: Metrodorus, the son of Athenaeus (or of Timocrates) and of Sande, a citizen of Lampsacus, who from his first acquaintance with Epicurus never left him except once for six months spent on a visit to his native place, from which he returned to him again.'". None |
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65. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • memory
Found in books: Ebrey and Kraut (2022) 255; Huffman (2019) 581
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66. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Aristotle, on the objects of memory • Augustine, on memory • Past, present, future, Memory of past, therapeutic value or disvalue • Plotinus, Neoplatonist, So memory of past not valuable • memory
Found in books: Castagnoli and Ceccarelli (2019) 315, 322; Conybeare (2006) 114, 115; Gerson and Wilberding (2022) 238; Pollmann and Vessey (2007) 55, 56; Sorabji (2000) 240
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67. Augustine, Confessions, 7.9.13, 7.21.27, 8.12.29, 10.6.9, 10.21.30 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Aristotle, Pleasure at memory of pain endured • Augustine of Hippo, on history and memory • Augustine, Distress at memory of pleasure lost, pleasure at memory of pain endured • Augustine, on memory • Boethius, Neoplatonizing Christian, Distress at memory of pleasure lost • Confessions, memory in • Distress, Distress at memory of lost pleasure • Epicurus, Memory of past, value of • Memory, Therapeutic value • Past, present, future, Memory of past, therapeutic value or disvalue • Platonism, memory in • Pleasure, Pleasure at memory of pain endured • Plutarch of Chaeroneia, Middle Platonist, Memory, value of • Seneca, the Younger, Stoic, Pleasure at memory of pain endured • Therapy, Memory, value of • history and memory • history and memory, anamnēsis (recollection) • history and memory, phenomenology of memory • mediator, memory as • memory • memory, as mediator • memory, in Confessions
Found in books: Burton (2009) 96; Goldhill (2022) 128; Grove (2021) 33, 34, 35, 38, 39; Pollmann and Vessey (2007) 149; Sorabji (2000) 233
| 7.9.13. 13. And You, willing first to show me how You resist the proud, but give grace to the humble and by how great art act of mercy You had pointed out to men the path of humility, in that Your Word was made flesh and dwelt among men - You procured for me, by the instrumentality of one inflated with most monstrous pride, certain books of the Platonists, translated from Greek into Latin. And therein I read, not indeed in the same words, but to the selfsame effect, enforced by many and various reasons, that, In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not any thing made that was made. That which was made by Him is life; and the life was the light of men. And the light shines in darkness; and the darkness comprehends it not. John 1:1-5 And that the soul of man, though it bears witness of the light, yet itself is not that light; but the Word of God, being God, is that true light that lights every man that comes into the world. John 1:9 And that He was in the world, and the world was made by Him, and the world knew Him not. But that He came unto His own, and His own received Him not. But as many as received Him, to them gave He power to become the sons of God, even to them that believe in His name. This I did not read there. 14. In like manner, I read there that God the Word was born not of flesh, nor of blood, nor of the will of man, nor of the will of the flesh, but of God. But that the Word was made flesh, and dwelt among us, I read not there. For I discovered in those books that it was in many and various ways said, that the Son was in the form of the Father, and thought it not robbery to be equal with God, for that naturally He was the same substance. But that He emptied Himself, and took upon Him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross. Wherefore God also has highly exalted Him from the dead, and given Him a name above every name; that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father; Philippians 2:6-11 those books have not. For that before all times, and above all times, Your only-begotten Son remains unchangeably co-eternal with You; and that of His fullness souls receive, John 1:16 that they may be blessed; and that by participation of the wisdom remaining in them they are renewed, that they may be wise, is there. But that in due time Christ died for the ungodly, Romans 5:6 and that You spared not Your only Son, but delivered Him up for us all, Romans 8:32 is not there. Because You have hid these things from the wise and prudent, and hast revealed them unto babes; Matthew 11:25 that they that labour and are heavy laden might come unto Him and He might refresh them, because He is meek and lowly in heart. The meek will He guide in judgment; and the meek will He teach His way; looking upon our humility and our distress, and forgiving all our sins. But such as are puffed up with the elation of would-be sublimer learning, do not hear Him saying, Learn of Me; for I am meek and lowly in heart: and you shall find rest unto your souls. Matthew 11:29 Because that, when they knew God, they glorified Him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools. Romans 1:21-22 15. And therefore also did I read there, that they had changed the glory of Your incorruptible nature into idols and various forms - into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things, namely, into that Egyptian food for which Esau lost his birthright; Genesis 25:33-34 for that Your first-born people worshipped the head of a four-footed beast instead of You, turning back in heart towards Egypt, and prostrating Your image - their own soul- before the image of an ox that eats grass. These things found I there; but I fed not on them. For it pleased You, O Lord, to take away the reproach of diminution from Jacob, that the elder should serve the younger; Romans 9:12 and You have called the Gentiles into Your inheritance. And I had come unto You from among the Gentiles, and I strained after that gold which You willed Your people to take from Egypt, seeing that wheresoever it was it was Yours. And to the Athenians Thou said by Your apostle, that in You we live, and move, and have our being; as one of their own poets has said. Acts 17:28 And verily these books came from thence. But I set not my mind on the idols of Egypt, whom they ministered to with Your gold, Hosea 2:8 who changed the truth of God into a lie, and worshipped and served the creature more than the Creator. Romans 1:25 ' "
7.21.27. 27. Most eagerly, then, did I seize that venerable writing of Your Spirit, but more especally the Apostle Paul; and those difficulties vanished away, in which he at one time appeared to me to contradict himself, and the text of his discourse not to agree with the testimonies of the Law and the Prophets. And the face of that pure speech appeared to me one and the same; and I learned to rejoice with trembling. So I commenced, and found that whatsoever truth I had there read was declared here with the recommendation of Your grace; that he who sees may not so glory as if he had not received not only that which he sees, but also that he can see (for what has he which he has not received?); and that he may not only be admonished to see You, who art ever the same, but also may be healed, to hold You; and that he who from afar off is not able to see, may still walk on the way by which he may reach, behold, and possess You. For though a man delight in the law of God after the inward man, Romans 7:22 what shall he do with that other law in his members which wars against the law of his mind, and brings him into captivity to the law of sin, which is in his members? For You are righteous, O Lord, but we have sinned and committed iniquity, and have done wickedly, and Your hand is grown heavy upon us, and we are justly delivered over unto that ancient sinner, the governor of death; for he induced our will to be like his will, whereby he remained not in Your truth. What shall wretched man do? Who shall deliver him from the body of this death, but Your grace only, through Jesus 'Christ our Lord,' Romans 7:24-25 whom You have begotten co-eternal, and created in the beginning of Your ways, in whom the Prince of this world found nothing worthy of death, John 18:38 yet killed he Him, and the handwriting which was contrary to us was blotted out? Colossians 2:14 This those writings contain not. Those pages contain not the expression of this piety - the tears of confession, Your sacrifice, a troubled spirit, a broken and a contrite heart, the salvation of the people, the espoused city, Revelation 21:2 the earnest of the Holy Ghost, 2 Corinthians 5:5 the cup of our redemption. No man sings there, Shall not my soul be subject unto God? For of Him comes my salvation, for He is my God and my salvation, my defender, I shall not be further moved. No one there hears Him calling, Come unto me all you that labour. They scorn to learn of Him, because He is meek and lowly of heart; Matthew 11:28-29 for You have hid those things from the wise and prudent, and hast revealed them unto babes. Matthew 11:25 For it is one thing, from the mountain's wooded summit to see the land of peace, Deuteronomy 32:49 and not to find the way there - in vain to attempt impassable ways, opposed and waylaid by fugitives and deserters, under their captain the lion 1 Peter 5:8 and the dragon; Revelation 12:3 and another to keep to the way that leads there, guarded by the host of the heavenly general, where they rob not who have deserted the heavenly army, which they shun as torture. These things did in a wonderful manner sink into my bowels, when I read that least of Your apostles, and had reflected upon Your works, and feared greatly. <" "
8.12.29. 28. But when a profound reflection had, from the secret depths of my soul, drawn together and heaped up all my misery before the sight of my heart, there arose a mighty storm, accompanied by as mighty a shower of tears. Which, that I might pour forth fully, with its natural expressions, I stole away from Alypius; for it suggested itself to me that solitude was fitter for the business of weeping. So I retired to such a distance that even his presence could not be oppressive to me. Thus was it with me at that time, and he perceived it; for something, I believe, I had spoken, wherein the sound of my voice appeared choked with weeping, and in that state had I risen up. He then remained where we had been sitting, most completely astonished. I flung myself down, how, I know not, under a certain fig-tree, giving free course to my tears, and the streams of my eyes gushed out, an acceptable sacrifice unto You. 1 Peter 2:5 And, not indeed in these words, yet to this effect, spoke I much unto You -But You, O Lord, how long? How long, Lord? Will You be angry for ever? Oh, remember not against us former iniquities; for I felt that I was enthralled by them. I sent up these sorrowful cries -How long, how long? Tomorrow, and tomorrow? Why not now? Why is there not this hour an end to my uncleanness? 29. I was saying these things and weeping in the most bitter contrition of my heart, when, lo, I heard the voice as of a boy or girl, I know not which, coming from a neighbouring house, chanting, and oft repeating, Take up and read; take up and read. Immediately my countece was changed, and I began most earnestly to consider whether it was usual for children in any kind of game to sing such words; nor could I remember ever to have heard the like. So, restraining the torrent of my tears, I rose up, interpreting it no other way than as a command to me from Heaven to open the book, and to read the first chapter I should light upon. For I had heard of Antony, that, accidentally coming in while the gospel was being read, he received the admonition as if what was read were addressed to him, Go and sell that you have, and give to the poor, and you shall have treasure in heaven; and come and follow me. Matthew 19:2l And by such oracle was he immediately converted unto You. So quickly I returned to the place where Alypius was sitting; for there had I put down the volume of the apostles, when I rose thence. I grasped, opened, and in silence read that paragraph on which my eyes first fell -Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying; but put on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. Romans 13:13-14 No further would I read, nor did I need; for instantly, as the sentence ended - by a light, as it were, of security infused into my heart - all the gloom of doubt vanished away. 30. Closing the book, then, and putting either my finger between, or some other mark, I now with a tranquil countece made it known to Alypius. And he thus disclosed to me what was wrought in him, which I knew not. He asked to look at what I had read. I showed him; and he looked even further than I had read, and I knew not what followed. This it was, verily, Him that is weak in the faith, receive; Romans 14:1 which he applied to himself, and discovered to me. By this admonition was he strengthened; and by a good resolution and purpose, very much in accord with his character (wherein, for the better, he was always far different from me), without any restless delay he joined me. Thence we go in to my mother. We make it known to her - she rejoices. We relate how it came to pass - she leaps for joy, and triumphs, and blesses You, who art able to do exceeding abundantly above all that we ask or think; Ephesians 3:20 for she perceived You to have given her more for me than she used to ask by her pitiful and most doleful groanings. For Thou so converted me unto Yourself, that I sought neither a wife, nor any other of this world's hopes, - standing in that rule of faith in which Thou, so many years before, had showed me unto her in a vision. And you turned her grief into a gladness, much more plentiful than she had desired, and much dearer and chaster than she used to crave, by having grandchildren of my body. <" '
10.6.9. 8. Not with uncertain, but with assured consciousness do I love You, O Lord. You have stricken my heart with Your word, and I loved You. And also the heaven, and earth, and all that is therein, behold, on every side they say that I should love You; nor do they cease to speak unto all, so that they are without excuse. Romans 1:20 But more profoundly will You have mercy on whom You will have mercy, and compassion on whom You will have compassion, Romans 9:15 otherwise do both heaven and earth tell forth Your praises to deaf ears. But what is it that I love in loving You? Not corporeal beauty, nor the splendour of time, nor the radiance of the light, so pleasant to our eyes, nor the sweet melodies of songs of all kinds, nor the fragrant smell of flowers, and ointments, and spices, not manna and honey, not limbs pleasant to the embracements of flesh. I love not these things when I love my God; and yet I love a certain kind of light, and sound, and fragrance, and food, and embracement in loving my God, who is the light, sound, fragrance, food, and embracement of my inner man - where that light shines unto my soul which no place can contain, where that sounds which time snatches not away, where there is a fragrance which no breeze disperses, where there is a food which no eating can diminish, and where that clings which no satiety can sunder. This is what I love, when I love my God. 9. And what is this? I asked the earth; and it answered, I am not He; and whatsoever are therein made the same confession. I asked the sea and the deeps, and the creeping things that lived, and they replied, We are not your God, seek higher than we. I asked the breezy air, and the universal air with its inhabitants answered, Anaximenes was deceived, I am not God. I asked the heavens, the sun, moon, and stars: Neither, say they, are we the God whom you seek? And I answered unto all these things which stand about the door of my flesh, You have told me concerning my God, that you are not He; tell me something about Him. And with a loud voice they exclaimed, He made us. My questioning was my observing of them; and their beauty was their reply. And I directed my thoughts to myself, and said, Who are you? And I answered, A man. And lo, in me there appear both body and soul, the one without, the other within. By which of these should I seek my God, whom I had sought through the body from earth to heaven, as far as I was able to send messengers - the beams of my eyes? But the better part is that which is inner; for to it, as both president and judge, did all these my corporeal messengers render the answers of heaven and earth and all things therein, who said, We are not God, but He made us. These things was my inner man cognizant of by the ministry of the outer; I, the inner man, knew all this - I, the soul, through the senses of my body. I asked the vast bulk of the earth of my God, and it answered me, I am not He, but He made me. 10. Is not this beauty visible to all whose senses are unimpaired? Why then does it not speak the same things unto all? Animals, the very small and the great, see it, but they are unable to question it, because their senses are not endowed with reason to enable them to judge on what they report. But men can question it, so that the invisible things of Him . . . are clearly seen, being understood by the things that are made; Romans 1:20 but by loving them, they are brought into subjection to them; and subjects are not able to judge. Neither do the creatures reply to such as question them, unless they can judge; nor will they alter their voice (that is, their beauty), if so be one man only sees, another both sees and questions, so as to appear one way to this man, and another to that; but appearing the same way to both, it is mute to this, it speaks to that - yea, verily, it speaks unto all but they only understand it who compare that voice received from without with the truth within. For the truth declares unto me, Neither heaven, nor earth, nor any body is your God. This, their nature declares unto him that beholds them. They are a mass; a mass is less in part than in the whole. Now, O my soul, you are my better part, unto you I speak; for you animate the mass of your body, giving it life, which no body furnishes to a body but your God is even unto you the Life of life.
10.21.30. 30. But is it so as one who has seen Carthage remembers it? No. For a happy life is not visible to the eye, because it is not a body. Is it, then, as we remember numbers? No. For he that has these in his knowledge strives not to attain further; but a happy life we have in our knowledge, and, therefore, do we love it, while yet we wish further to attain it that we may be happy. Is it, then, as we remember eloquence? No. For although some, when they hear this name, call the thing to mind, who, indeed, are not yet eloquent, and many who wish to be so, whence it appears to be in their knowledge; yet have these by their bodily perceptions noticed that others are eloquent, and been delighted with it, and long to be so - although they would not be delighted save for some interior knowledge, nor desire to be so unless they were delighted - but a happy life we can by no bodily perception make experience of in others. Is it, then, as we remember joy? It may be so; for my joy I remember, even when sad, like as I do a happy life when I am miserable. Nor did I ever with perception of the body either see, hear, smell, taste, or touch my joy; but I experienced it in my mind when I rejoiced; and the knowledge of it clung to my memory, so that I can call it to mind sometimes with disdain and at others with desire, according to the difference of the things wherein I now remember that I rejoiced. For even from unclean things have I been bathed with a certain joy, which now calling to mind, I detest and execrate; at other times, from good and honest things, which, with longing, I call to mind, though perchance they be not near at hand, and then with sadness do I call to mind a former joy. 31. Where and when, then, did I experience my happy life, that I should call it to mind, and love and long for it? Nor is it I alone or a few others who wish to be happy, but truly all; which, unless by certain knowledge we knew, we should not wish with so certain a will. But how is this, that if two men be asked whether they would wish to serve as soldiers one, it may be, would reply that he would, the other that he would not; but if they were asked whether they would wish to be happy, both of them would unhesitatingly say that they would; and this one would wish to serve, and the other not, from no other motive but to be happy? Is it, perchance, that as one joys in this, and another in that, so do all men agree in their wish for happiness, as they would agree, were they asked, in wishing to have joy - and this joy they call a happy life? Although, then, one pursues joy in this way, and another in that, all have one goal, which they strive to attain, namely, to have joy. This life, being a thing which no one can say he has not experienced, it is on that account found in the memory, and recognised whenever the name of a happy life is heard. ''. None |
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68. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Augustine, on memory • memory
Found in books: Conybeare (2006) 116; Pollmann and Vessey (2007) 58
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69. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Augustine, on memory • memory
Found in books: Conybeare (2006) 113, 114, 115, 116, 117, 118, 153; Pollmann and Vessey (2007) 54, 59
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70. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Trinity (Augustine), memory in • Trinity (Augustine), memory-understanding-will in • Will, Expansion of role in Augustine, will in belief, perception, memory, imagination, thought, faith • memory, in Trinity • memory-understanding-will, in Trinity
Found in books: Grove (2021) 201; Sorabji (2000) 337
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71. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Confessions, memory in • Death of memory • Platonism, memory in • Trinity (Augustine), memory in • mediator, memory as • memory, a priori • memory, as mediator • memory, in Confessions • memory, in Trinity
Found in books: Grove (2021) 4, 5, 30; Rohmann (2016) 163
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72. Anon., Letter of Aristeas, 153-154
Tagged with subjects: • memory • memory, digestion metaphor
Found in books: Geljon and Runia (2013) 220; Ward (2022) 111
| 153. mothers and even their daughters. But we have been kept separate from such sins. And the people who have been separated in the aforementioned way are also characterized by the Lawgiver as possessing the gift of memory. For all animals' which are cloven-footed and chew the cud'"154. represent to the initiated the symbol of memory. For the act of chewing the cud is nothing else than the reminiscence of life and existence. For life is wont to be sustained by means of food' "'. None |
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73. Anon., 4 Ezra, 13.42
Tagged with subjects: • Memory • ethnicity (common features), historical memories
Found in books: Allison (2018) 301; van Maaren (2022) 227
| 13.42. that there at least they might keep their statutes which they had not kept in their own land.''. None |
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74. Anon., Psalms of Solomon, 17.7
Tagged with subjects: • Books, of Memorial • Memorial/Remembrance • ethnicity (common features), historical memories
Found in books: Stuckenbruck (2007) 702; van Maaren (2022) 195
| 17.7. They in no wise glorified Thy honourable name; They set a (worldly) monarchy in place of (that which was) their excellency;''. None |
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75. Demosthenes, Orations, 19.272, 20.70, 22.72, 23.197, 24.180
Tagged with subjects: • Athens, conventions of memorialization in • Miltiades the Younger of Athens, memorials of • aristeia as memorials • benefactions, and memory • collective memory, manipulation of • memory, collective
Found in books: Gygax (2016) 41, 164, 244; Henderson (2020) 248; Liddel (2020) 102; Mikalson (2003) 33; Steiner (2001) 268
| 19.272. Does anyone say that this inscription has been set up just anywhere? No; although the whole of our citadel is a holy place, and although its area is so large, the inscription stands at the right hand beside the great brazen Athene which was dedicated by the state as a memorial of victory in the Persian war, at the expense of the Greeks. In those days, therefore, justice was so venerable, and the punishment of these crimes so meritorious, that the retribution of such offenders was honored with the same position as Pallas Athene’s own prize of victory. Today we have instead—mockery, impunity, dishonor, unless you restrain the licence of these men.
20.70. Therefore his contemporaries not only granted him immunity, but also set up his statue in bronze—the first man so honored since Harmodius and Aristogiton. For they felt that he too, in breaking up the empire of the Lacedaemonians, had ended no insignificant tyranny. In order, then, that you may give a closer attention to my words, the clerk shall read the actual decrees which you then passed in favor of Conon . Read them. The decrees are read
22.72. Again, men of Athens, consider those glorious and enviable inscriptions that he has obliterated for all time, and the strange and blasphemous inscriptions that he has written in their stead. You all, I suppose, used to see the words written under the circlets of the crowns: The Allies to the Athenian People for valor and righteousness, or The Allies to the Goddess of Athens, a prize of victory ; or, from the several states of the alliance, Such-and-such a City to the People by whom they were delivered, or, The liberated Euboeans, for example, crown the People ; or again, Conon from the sea-fight with the Lacedaemonians. Such, I say, were the inscriptions of the crowns.
23.197. So they were not grateful to those who had served them well? Yes, men of Athens, they were very grateful; they showed their gratitude in a manner that was equally creditable to themselves and the recipients. They were all men of merit, but they chose those men to lead them; and to men of sobriety, who have a keen eye for realities, being raised to the primacy of a brave and noble people is a far greater distinction than any effigy of bronze.
24.180. Again, men of Athens, consider those glorious and much-admired inscriptions that he has obliterated for all time, and the strange and blasphemous inscriptions that he has written in their stead. You all, I suppose, used to see the words written under the circlets of the crowns: The Allies crowned the People for valor and righteousness, or The Allies dedicated to the Goddess of Athens a prize of victory ; or, from the several states of the Alliance, Such-and-such a city crowned the People by whom they were delivered, or The liberated Euboeans, for example, crowned the People, or again Conon from the sea-fight with the Lacedaemonians, Chabrias from the sea-fight off Naxos . ''. None |
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76. Strabo, Geography, 17.1.8
Tagged with subjects: • memory • memory, cultural • museum, and memory
Found in books: Rutledge (2012) 22; Salvesen et al (2020) 218, 219
| 17.1.8. The shape of the site of the city is that of a chlamys or military cloak. The sides, which determine the length, are surrounded by water, and are about thirty stadia in extent; but the isthmuses, which determine the breadth of the sides, are each of seven or eight stadia, bounded on one side by the sea, and on the other by the lake. The whole city is intersected by roads for the passage of horsemen and chariots. Two of these are very broad, exceeding a plethrum in breadth, and cut one another at right angles. It contains also very beautiful public grounds and royal palaces, which occupy a fourth or even a third part of its whole extent. For as each of the kings was desirous of adding some embellishment to the places dedicated to the public use, so, besides the buildings already existing, each of them erected a building at his own expense; hence the expression of the poet may be here applied, one after the other springs. All the buildings are connected with one another and with the harbour, and those also which are beyond it.The Museum is a part of the palaces. It has a public walk and a place furnished with seats, and a large hall, in which the men of learning, who belong to the Museum, take their common meal. This community possesses also property in common; and a priest, formerly appointed by the kings, but at present by Caesar, presides over the Museum.A part belonging to the palaces consists of that called Sema, an enclosure, which contained the tombs of the kings and that of Alexander (the Great). For Ptolemy the son of Lagus took away the body of Alexander from Perdiccas, as he was conveying it down from Babylon; for Perdiccas had turned out of his road towards Egypt, incited by ambition and a desire of making himself master of the country. When Ptolemy had attacked and made him prisoner, he intended to spare his life and confine him in a desert island, but he met with a miserable end at the hand of his own soldiers, who rushed upon and despatched him by transfixing him with the long Macedonian spears. The kings who were with him, Aridaeus, and the children of Alexander, and Roxana his wife, departed to Macedonia. Ptolemy carried away the body of Alexander, and deposited it at Alexandreia in the place where it now lies; not indeed in the same coffin, for the present one is of hyalus (alabaster ?) whereas Ptolemy had deposited it in one of gold: it was plundered by Ptolemy surnamed Cocce's son and Pareisactus, who came from Syria and was quickly deposed, so that his plunder was of no service to him."". None |
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77. Vergil, Aeneis, 1.8, 1.453-1.456, 1.459, 5.448-5.449, 8.196-8.197, 8.201-8.202, 8.626-8.728
Tagged with subjects: • Republic, the Roman, memory and trauma • Rome (Ancient), civic tributes to memory • future, memory looking to • history and memory • history and memory, in pilgrim/martyr narratives of late antiquity • memory • memory, commemoration • memory, cultic • memory, mnemonics • memory, mnemotechnics • memory, remembering, etc. • museum, and memory • pilgrims and pilgrimage, history/memory and
Found in books: Farrell (2021) 100, 122, 180, 273; Galinsky (2016) 19, 84; Goldhill (2022) 125; Konig (2022) 151; Laemmle (2021) 232; Mawford and Ntanou (2021) 6; Poulsen and Jönsson (2021) 25, 32; Rutledge (2012) 22; Shannon-Henderson (2019) 85
1.8. Musa, mihi causas memora, quo numine laeso,
1.453. Namque sub ingenti lustrat dum singula templo, 1.454. reginam opperiens, dum, quae fortuna sit urbi, 1.455. artificumque manus inter se operumque laborem 1.456. miratur, videt Iliacas ex ordine pugnas,
1.459. Constitit, et lacrimans, Quis iam locus inquit Achate,
5.448. concidit, ut quondam cava concidit aut Erymantho, 5.449. aut Ida in magna, radicibus eruta pinus.
8.196. caede tepebat humus, foribusque adfixa superbis 8.197. ora virum tristi pendebant pallida tabo.
8.201. auxilium adventumque dei. Nam maximus ultor, 8.202. tergemini nece Geryonae spoliisque superbus
8.626. Illic res Italas Romanorumque triumphos 8.627. haud vatum ignarus venturique inscius aevi 8.628. fecerat ignipotens, illic genus omne futurae 8.629. stirpis ab Ascanio. pugnataque in ordine bella. 8.630. Fecerat et viridi fetam Mavortis in antro 8.631. procubuisse lupam, geminos huic ubera circum 8.632. ludere pendentis pueros et lambere matrem 8.633. impavidos, illam tereti cervice reflexa 8.634. mulcere alternos et corpora fingere lingua. 8.635. Nec procul hinc Romam et raptas sine more Sabinas 8.636. consessu caveae magnis circensibus actis 8.637. addiderat subitoque novum consurgere bellum 8.638. Romulidis Tatioque seni Curibusque severis. 8.639. Post idem inter se posito certamine reges 8.640. armati Iovis ante aram paterasque tenentes 8.641. stabant et caesa iungebant foedera porca. 8.642. Haud procul inde citae Mettum in diversa quadrigae 8.643. distulerant, at tu dictis, Albane, maneres, 8.644. raptabatque viri mendacis viscera Tullus 8.645. per silvam, et sparsi rorabant sanguine vepres. 8.646. Nec non Tarquinium eiectum Porsenna iubebat 8.647. accipere ingentique urbem obsidione premebat: 8.648. Aeneadae in ferrum pro libertate ruebant. 8.649. Illum indigti similem similemque miti 8.650. aspiceres, pontem auderet quia vellere Cocles 8.651. et fluvium vinclis innaret Cloelia ruptis. 8.652. In summo custos Tarpeiae Manlius arcis 8.653. stabat pro templo et Capitolia celsa tenebat, 8.654. Romuleoque recens horrebat regia culmo. 8.655. Atque hic auratis volitans argenteus anser 8.656. porticibus Gallos in limine adesse canebat. 8.657. Galli per dumos aderant arcemque tenebant, 8.658. defensi tenebris et dono noctis opacae: 8.659. aurea caesaries ollis atque aurea vestis, 8.660. virgatis lucent sagulis, tum lactea colla 8.661. auro innectuntur, duo quisque Alpina coruscant 8.662. gaesa manu, scutis protecti corpora longis. 8.663. Hic exsultantis Salios nudosque Lupercos 8.664. lanigerosque apices et lapsa ancilia caelo 8.665. extuderat, castae ducebant sacra per urbem 8.666. pilentis matres in mollibus. Hinc procul addit 8.667. Tartareas etiam sedes, alta ostia Ditis, 8.668. et scelerum poenas et te, Catilina, minaci 8.669. pendentem scopulo Furiarumque ora trementem, 8.670. secretosque pios, his dantem iura Catonem. 8.671. Haec inter tumidi late maris ibat imago 8.672. aurea, sed fluctu spumabant caerula cano; 8.673. et circum argento clari delphines in orbem 8.674. aequora verrebant caudis aestumque secabant. 8.675. In medio classis aeratas, Actia bella, 8.676. cernere erat, totumque instructo Marte videres 8.677. fervere Leucaten auroque effulgere fluctus. 8.678. Hinc Augustus agens Italos in proelia Caesar 8.679. cum patribus populoque, penatibus et magnis dis, 8.680. stans celsa in puppi; geminas cui tempora flammas 8.681. laeta vomunt patriumque aperitur vertice sidus. 8.682. Parte alia ventis et dis Agrippa secundis 8.683. arduus agmen agens; cui, belli insigne superbum, 8.684. tempora navali fulgent rostrata corona. 8.685. Hinc ope barbarica variisque Antonius armis, 8.686. victor ab Aurorae populis et litore rubro, 8.687. Aegyptum viresque Orientis et ultima secum 8.688. Bactra vehit, sequiturque (nefas) Aegyptia coniunx. 8.689. Una omnes ruere, ac totum spumare reductis 8.690. convolsum remis rostrisque tridentibus aequor. 8.691. alta petunt: pelago credas innare revolsas 8.692. Cycladas aut montis concurrere montibus altos, 8.693. tanta mole viri turritis puppibus instant. 8.694. stuppea flamma manu telisque volatile ferrum 8.695. spargitur, arva nova Neptunia caede rubescunt. 8.696. Regina in mediis patrio vocat agmina sistro 8.697. necdum etiam geminos a tergo respicit anguis. 8.698. omnigenumque deum monstra et latrator Anubis 8.699. contra Neptunum et Venerem contraque Minervam 8.700. tela tenent. Saevit medio in certamine Mavors 8.701. caelatus ferro tristesque ex aethere Dirae, 8.702. et scissa gaudens vadit Discordia palla, 8.703. quam cum sanguineo sequitur Bellona flagello. 8.704. Actius haec cernens arcum tendebat Apollo 8.705. desuper: omnis eo terrore Aegyptus et Indi, 8.706. omnis Arabs, omnes vertebant terga Sabaei. 8.707. Ipsa videbatur ventis regina vocatis 8.708. vela dare et laxos iam iamque inmittere funis. 8.709. Illam inter caedes pallentem morte futura 8.710. fecerat Ignipotens undis et Iapyge ferri, 8.711. contra autem magno maerentem corpore Nilum 8.712. pandentemque sinus et tota veste vocantem 8.713. caeruleum in gremium latebrosaque flumina victos. 8.714. At Caesar, triplici invectus Romana triumpho 8.715. moenia, dis Italis votum inmortale sacrabat, 8.716. maxuma tercentum totam delubra per urbem. 8.717. Laetitia ludisque viae plausuque fremebant; 8.718. omnibus in templis matrum chorus, omnibus arae; 8.719. ante aras terram caesi stravere iuvenci. 8.720. Ipse, sedens niveo candentis limine Phoebi, 8.721. dona recognoscit populorum aptatque superbis 8.722. postibus; incedunt victae longo ordine gentes, 8.723. quam variae linguis, habitu tam vestis et armis. 8.725. hic Lelegas Carasque sagittiferosque Gelonos 8.726. finxerat; Euphrates ibat iam mollior undis, 8.727. extremique hominum Morini, Rhenusque bicornis, 8.728. indomitique Dahae, et pontem indignatus Araxes.' '. None | 1.8. the city, and bring o'er his fathers' gods " "
1.453. art thou bright Phoebus' sister? Or some nymph, " "1.454. the daughter of a god? Whate'er thou art, " '1.455. thy favor we implore, and potent aid 1.456. in our vast toil. Instruct us of what skies,
1.459. compelled by wind and wave. Lo, this right hand
5.448. from Salius, clamoring where the chieftains sate 5.449. for restitution of his stolen prize,
8.196. no envoys have I sent, nor tried thy mind 8.197. with artful first approaches, but myself,
8.201. If us they quell, they doubt not to obtain 8.202. lordship of all Hesperia, and subdue
8.626. in safety stands, I call not Trojan power 8.627. vanquished or fallen. But to help thy war 8.628. my small means match not thy redoubled name. 8.629. Yon Tuscan river is my bound. That way 8.630. Rutulia thrusts us hard and chafes our wall 8.631. with loud, besieging arms. But I propose 8.632. to league with thee a numerous array 8.633. of kings and mighty tribes, which fortune strange 8.634. now brings to thy defence. Thou comest here 8.635. because the Fates intend. Not far from ours 8.636. a city on an ancient rock is seen, 8.637. Agylla, which a warlike Lydian clan 8.638. built on the Tuscan hills. It prospered well 8.639. for many a year, then under the proud yoke 8.640. of King Mezentius it came and bore 8.641. his cruel sway. Why tell the loathsome deeds 8.642. and crimes unspeakable the despot wrought? 8.643. May Heaven requite them on his impious head 8.644. and on his children! For he used to chain 8.645. dead men to living, hand on hand was laid 8.646. and face on face,—torment incredible! 8.647. Till, locked in blood-stained, horrible embrace, 8.648. a lingering death they found. But at the last 8.649. his people rose in furious despair, 8.650. and while he blasphemously raged, assailed 8.651. his life and throne, cut down his guards 8.652. and fired his regal dwellings; he, the while, 8.653. escaped immediate death and fied away 8.654. to the Rutulian land, to find defence 8.655. in Turnus hospitality. To-day 8.656. Etruria, to righteous anger stirred, 8.657. demands with urgent arms her guilty King. 8.658. To their large host, Aeneas, I will give 8.659. an added strength, thyself. For yonder shores 8.660. re-echo with the tumult and the cry 8.661. of ships in close array; their eager lords 8.662. are clamoring for battle. But the song 8.663. of the gray omen-giver thus declares 8.664. their destiny: ‘O goodly princes born 8.665. of old Maeonian lineage! Ye that are 8.666. the bloom and glory of an ancient race, 8.667. whom just occasions now and noble rage 8.668. enflame against Mezentius your foe, 8.669. it is decreed that yonder nation proud 8.670. hall never submit to chiefs Italian-born. 8.671. Seek ye a king from far!’ So in the field ' "8.672. inert and fearful lies Etruria's force, " '8.673. disarmed by oracles. Their Tarchon sent 8.674. envoys who bore a sceptre and a crown 8.675. even to me, and prayed I should assume ' "8.676. the sacred emblems of Etruria's king, " '8.677. and lead their host to war. But unto me 8.678. cold, sluggish age, now barren and outworn, 8.679. denies new kingdoms, and my slow-paced powers 8.680. run to brave deeds no more. Nor could I urge ' "8.681. my son, who by his Sabine mother's line " '8.682. is half Italian-born. Thyself art he, 8.683. whose birth illustrious and manly prime 8.684. fate favors and celestial powers approve. 8.685. Therefore go forth, O bravest chief and King 8.686. of Troy and Italy ! To thee I give 8.687. the hope and consolation of our throne, 8.688. pallas, my son, and bid him find in thee 8.689. a master and example, while he learns ' "8.690. the soldier's arduous toil. With thy brave deeds " '8.691. let him familiar grow, and reverence thee 8.692. with youthful love and honor. In his train 8.693. two hundred horsemen of Arcadia, 8.694. our choicest men-at-arms, shall ride; and he 8.695. in his own name an equal band shall bring 8.696. to follow only thee.” Such the discourse. 8.697. With meditative brows and downcast eyes 8.698. Aeneas and Achates, sad at heart, 8.699. mused on unnumbered perils yet to come. ' "8.700. But out of cloudless sky Cythera's Queen " "8.701. gave sudden signal: from th' ethereal dome " '8.702. a thunder-peal and flash of quivering fire 8.703. tumultuous broke, as if the world would fall, 8.704. and bellowing Tuscan trumpets shook the air. 8.705. All eyes look up. Again and yet again 8.706. crashed the terrible din, and where the sky 8.707. looked clearest hung a visionary cloud, 8.708. whence through the brightness blazed resounding arms. ' "8.709. All hearts stood still. But Troy 's heroic son " '8.710. knew that his mother in the skies redeemed 8.711. her pledge in sound of thunder: so he cried, 8.712. “Seek not, my friend, seek not thyself to read ' "8.713. the meaning of the omen. 'T is to me " '8.714. Olympus calls. My goddess-mother gave 8.715. long since her promise of a heavenly sign 8.716. if war should burst; and that her power would bring 8.717. a panoply from Vulcan through the air, 8.718. to help us at our need. Alas, what deaths ' "8.719. over Laurentum's ill-starred host impend! " '8.720. O Turnus, what a reckoning thou shalt pay 8.721. to me in arms! O Tiber, in thy wave 8.722. what helms and shields and mighty soldiers slain 8.723. hall in confusion roll! Yea, let them lead 8.725. He said: and from the lofty throne uprose. 8.726. Straightway he roused anew the slumbering fire 8.727. acred to Hercules, and glad at heart 8.728. adored, as yesterday, the household gods ' ". None |
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78. None, None, nan
Tagged with subjects: • Besa, commemoration of Shenoute • Death of memory • Shenoute, commemoration • commemoration of community founders • hagiography, commemoration
Found in books: Dilley (2019) 252; Rohmann (2016) 115
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79. None, None, nan
Tagged with subjects: • Festival, commemorative • cult foundations, commemorative • cultural memory, obscure vs. spectacular activities • cultural memory, tribes and kinship groups • festivals, commemorative
Found in books: Eidinow and Kindt (2015) 262; Lupu(2005) 8, 106, 107; Stavrianopoulou (2006) 213
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