The Ancient Mediterranean Religions Index Database

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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
cyrenaica, cyrenaeans, cyrene	Poulsen (2021), Usages of the Past in Roman Historiography, 277, 278, 279, 292, 305
cyrene	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 162, 309 Athanassaki and Titchener (2022), Plutarch's Cities, 4 Augoustakis (2014), Flavian Poetry and its Greek Past, 223 Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 98 Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 365 Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 16 Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 350, 353, 424, 895, 896 Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 132 Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 515 Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 128, 140 Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 67, 192 Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 51, 56, 63, 64, 68 Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 365, 366, 367, 427 Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 27 Gaifman (2012), Aniconism in Greek Antiquity, 238, 239, 240, 241, 278, 282, 289, 305 Goodman (2006), Judaism in the Roman World: Collected Essays, 55 Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 64, 69 Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 82, 228 Hitch (2017), Animal sacrifice in the ancient Greek world, 43 Jouanna (2012), Greek Medicine from Hippocrates to Galen, 21 Katzoff(2005), Law in the Documents of the Judaean Desert, 35 Keith and Myers (2023), Vergil and Elegy. 11, 12, 85, 184, 185, 186, 191, 192 Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 25, 175 Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 249 Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 155, 156 MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 102 Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 346 Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 78 Miltsios (2023), Leadership and Leaders in Polybius. 134 Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 39, 40, 55, 98, 101, 107, 108, 109, 110, 111, 130, 135, 138, 139, 148, 152, 214 Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 26 Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 243 Putnam et al. (2023), The Poetic World of Statius' Silvae, 139 Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 44, 74 Rizzi (2010), Hadrian and the Christians, 123 Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 237 Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 331, 347, 348, 350, 351, 352 Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 175, 179, 218, 219 Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 20, 22, 148, 163, 271, 272, 319, 320, 25325 Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 197 Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 54 Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 223
cyrene, &, cyrenaica,	Spielman (2020), Jews and Entertainment in the Ancient World. 78, 80, 82, 83
cyrene, and dio chrysostom, synesius of	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 257, 258, 259, 286, 287, 288
cyrene, and dogma, synesius of	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 288, 289, 291
cyrene, and episcopacy, synesius of	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 254, 255, 288, 289, 290, 291
cyrene, and hedonism, aristippus of	Wolfsdorf (2020), Early Greek Ethics, 383, 384, 385, 386, 387, 388, 389, 403, 404, 405, 406, 407, 408, 409
cyrene, and john chrysostom, synesius of	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 260, 261, 262, 265, 285
cyrene, and payment for teaching, aristippus of	Wolfsdorf (2020), Early Greek Ethics, 391, 392, 393
cyrene, and recusatio, synesius of	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 240, 288, 289, 290, 291
cyrene, and socratic method, aristippus of	Wolfsdorf (2020), Early Greek Ethics, 391
cyrene, and socratic values, aristippus of	Wolfsdorf (2020), Early Greek Ethics, 392, 393, 394, 397, 403
cyrene, and temple tax, anthedon, agrippias, letters of to ephesus and	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 94, 95
cyrene, and themistius, synesius of	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 258, 259
cyrene, and value of externals, aristippus of	Wolfsdorf (2020), Early Greek Ethics, 395, 396, 397
cyrene, and virtue, aristippus of	Wolfsdorf (2020), Early Greek Ethics, 394, 395
cyrene, antisthenes and, aristippus of	Wolfsdorf (2020), Early Greek Ethics, 328, 330, 333, 357, 402
cyrene, apollo, at	Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 77, 78
cyrene, apollo, pursuit of	Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 82
cyrene, arcesilas iv of	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 20, 23, 24 Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 101, 102, 139
cyrene, arcesilas of	Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 35, 111
cyrene, arcesilaus iii of	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 96
cyrene, arete, daughter of aristippus of	Wolfsdorf (2020), Early Greek Ethics, 396, 397, 399
cyrene, arete, of	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 424
cyrene, aristippus of	Dillon and Timotin (2015), Platonic Theories of Prayer, 29, 90, 92 Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 272 Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 195 Wolfsdorf (2020), Early Greek Ethics, 330, 381, 382, 383, 384, 385, 386, 387, 388, 389, 390, 391, 392, 393, 394, 395, 396, 397, 398, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 409, 582, 583, 691
cyrene, aristippus, of	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 424, 465
cyrene, as interpreter of providence, synesius of	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 261, 265
cyrene, asklepieia and lesser cult sites	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 308
cyrene, augustus, edicts of on inhabitants of	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 150
cyrene, baptism of synesius of	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 254
cyrene, battus of	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 271, 275
cyrene, battus, founder of	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 25
cyrene, callimachus of	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 71 Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 132 Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 82, 83, 87
cyrene, carboncini tomb	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 199, 201, 203, 204, 205, 206
cyrene, carneades of	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 68 Maso (2022), CIcero's Philosophy, 25, 26, 27, 28, 30, 41, 54, 55, 57, 78, 80, 82, 86, 89, 90, 91, 92, 101, 103, 104, 139, 140
cyrene, cathartic law, sacred laws	Meinel (2015), Pollution and Crisis in Greek Tragedy, 9, 69, 83, 137
cyrene, cathedral	Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 135
cyrene, christian tombs	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 184, 187
cyrene, competitive self-assertion of synesius of	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 259, 260, 265, 285, 286, 287, 288, 289, 290, 291
cyrene, crucified, cross, simon of	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 78, 79, 83
cyrene, cyrenaica,	Hachlili (2005), Practices And Rites In The Second Temple Period, 300
cyrene, dance, in drama	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 206, 207, 209, 210, 211, 212, 213, 214, 215, 219, 220, 229, 230, 231, 236, 237, 238, 239, 240, 241, 342
cyrene, decree of	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 202
cyrene, dimitria’s tomb	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 184, 185, 187, 201
cyrene, domiergoi	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 155
cyrene, envoy in constantinople, synesius of	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 255, 256, 257, 258, 259, 260, 261, 262, 265
cyrene, ep., synesius of	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 288, 289, 290, 291
cyrene, epicerdes of	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 184
cyrene, eratosthenes of	Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 3, 21, 22, 28, 85, 90, 99, 119, 132, 133, 134, 135, 136, 138, 140, 143, 144, 145, 146, 147, 148, 150, 155, 156, 157, 158, 159, 165, 210, 214, 215, 216, 224, 241, 242, 245, 246, 247, 251, 254, 260, 264, 266, 271, 277, 282, 287, 289, 290, 296, 315, 320, 322, 325, 328, 330, 349, 356
cyrene, eratosthenes of scholar	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 47
cyrene, eubotas of	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 268, 25325
cyrene, evidence for views, aristippus of	Wolfsdorf (2020), Early Greek Ethics, 381, 390, 681
cyrene, foundation myth, myths	Walter (2020), Time in Ancient Stories of Origin, 115, 116, 117, 118, 119
cyrene, foundation of apollo	Walter (2020), Time in Ancient Stories of Origin, 115, 116, 117, 118, 119
cyrene, hegesias of	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 82 Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 22
cyrene, in pythian, arcesilas, tyrant of	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 124
cyrene, in the crucifixion and resurrection, role of simon of	Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 65, 150, 259, 336, 338
cyrene, isieion	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 364
cyrene, isis aretalogy	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 364
cyrene, isis, at	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 364
cyrene, jason of	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 396 Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 212, 213, 214, 217, 218, 219 Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 200, 218 Gera (2014), Judith, 40, 95, 469 Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 137 Gruen (2020), Ethnicity in the Ancient World - Did it matter, 134 Schwartz (2008), 2 Maccabees, 15, 16, 72, 171, 457 Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 37 Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204, 210
cyrene, jewish uprising	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 15, 55
cyrene, libya	Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 3
cyrene, life and character, aristippus of	Wolfsdorf (2020), Early Greek Ethics, 387, 388, 389, 390, 394, 396, 397, 398, 399, 400, 401, 402, 403
cyrene, mark, simon of	Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 118, 119
cyrene, nan, aristippus of	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 21, 22, 56
cyrene, nymph	Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 82 Jenkyns (2013), God, Space, and City in the Roman Imagination, 276, 277, 281 Walter (2020), Time in Ancient Stories of Origin, 83, 117, 118, 119
cyrene, on kingship, synesius of	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 255, 256, 257, 258, 259, 286, 287, 288
cyrene, on manteia, synesius of	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 254
cyrene, on monasticism, synesius of	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 286, 287, 288
cyrene, on nature of pleasure and pain aristippus of	Wolfsdorf (2020), Early Greek Ethics, 382, 383
cyrene, on parrhesia, synesius of	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 256, 257, 258, 259, 260, 261
cyrene, on providence, synesius of	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 256, 260, 261, 262, 265, 285
cyrene, on synesius of dio, or living by his example	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 285
cyrene, on the dreams, synesius of	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 107, 254
cyrene, pagan, pagans	Levine (2005), The Ancient Synagogue, The First Thousand Years, 88, 102
cyrene, pheretima of	Mikalson (2003), Herodotus and Religion in the Persian Wars, 82, 147
cyrene, pheretime of	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 272
cyrene, philosopher and bishop, synesios of	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 135, 497
cyrene, philosophical focus, aristippus of	Wolfsdorf (2020), Early Greek Ethics, 390
cyrene, philostephanus of	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 82, 214 Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 383 Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 218
cyrene, plato and, aristippus of	Wolfsdorf (2020), Early Greek Ethics, 385, 386, 406, 407
cyrene, post-classical reception, aristippus of	Wolfsdorf (2020), Early Greek Ethics, 386, 387, 388, 403, 404, 405, 406, 407, 408, 409
cyrene, proselytes in greco-roman inscriptions, sara of	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 181, 205, 209
cyrene, ptolemaïs of	Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 190, 191
cyrene, rape of apollo	Walter (2020), Time in Ancient Stories of Origin, 117, 118, 119
cyrene, religious allegiance of synesius of	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 231, 253, 254, 255, 285, 286, 287, 288, 289, 290, 291
cyrene, sacred law of	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 26, 153
cyrene, sanctuary of iatros	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 308, 309, 561
cyrene, sanctuary of iatros, lamps, use at	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 308, 309
cyrene, simon of	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 263 Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 74 Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 65, 150, 259, 336, 338 Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 78, 83
cyrene, simon, of	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 237, 238
cyrene, synesius of	Amsler (2023), Knowledge Construction in Late Antiquity, 85 Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 52 Hitch (2017), Animal sacrifice in the ancient Greek world, 52 MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 102 Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 10, 18, 22, 165, 167, 168, 169, 172, 184, 253, 265 Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 436 Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 113
cyrene, synesius, bishop of	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 348
cyrene, synesius, of	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 490
cyrene, telesicrates of	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 64, 69
cyrene, telesphoros statuette	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 685
cyrene, temple of apollo	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 15
cyrene, temple of synesius of jerusalem, reconstruction of	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 218
cyrene, thanatos tomb	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 184, 187
cyrene, the garden tomb	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 196, 197, 199
cyrene, the ludi tomb	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 191, 192, 193
cyrene, the theodorus of atheist	Wynne (2019), Horace and the Gift Economy of Patronage, 69
cyrene, theatre buildings	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 19, 20
cyrene, theodore of	Dillon and Timotin (2015), Platonic Theories of Prayer, 91
cyrene, theodorus of	Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 254, 255, 256, 323, 324, 325 Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 77, 79 Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 319
cyrene, theuchrestos’ tomb	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 184
cyrene, tomb of ulysses and the sirens	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 192, 193
cyrene, town	Walter (2020), Time in Ancient Stories of Origin, 111
cyrene, town, foundation legend	Walter (2020), Time in Ancient Stories of Origin, 115, 116, 117, 118, 119
cyrene, upholding paideia, synesius of	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 255, 256, 257, 258, 259, 285, 286, 287, 288, 289, 290, 291
cyrene, veteran’s tomb	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 188, 190, 192
cyrene, wadi el-aish	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 184
cyrene, wadi kuf	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 187
cyrene, xenophon’s portrayal, aristippus of	Wolfsdorf (2020), Early Greek Ethics, 198, 386, 398, 427, 428

List of validated texts:

37 validated results for "cyrene"

1. Homer, Iliad, 19.264-19.268 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Cyrene

Found in books: Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 20; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 197

sup>
19.264 εἰ δέ τι τῶνδʼ ἐπίορκον ἐμοὶ θεοὶ ἄλγεα δοῖεν ^19.265 πολλὰ μάλʼ, ὅσσα διδοῦσιν ὅτίς σφʼ ἀλίτηται ὀμόσσας. ^19.266 ἦ, καὶ ἀπὸ στόμαχον κάπρου τάμε νηλέϊ χαλκῷ. ^19.267 τὸν μὲν Ταλθύβιος πολιῆς ἁλὸς ἐς μέγα λαῖτμα ^19.268 ῥῖψʼ ἐπιδινήσας βόσιν ἰχθύσιν· αὐτὰρ Ἀχιλλεὺς'' None

sup>
19.264 take vengeance on men, whosoever hath sworn a false oath, that never laid I hand upon the girl Briseis either by way of a lover's embrace or anywise else, but she ever abode untouched in my huts. And if aught of this oath be false, may the gods give me woes " "^19.265 full many, even all that they are wont to give to him whoso sinneth against them in his swearing. He spake, and cut the boar's throat with the pitiless bronze, and the body Talthybius whirled and flung into the great gulf of the grey sea, to be food for the fishes; but Achilles uprose, and spake among the war-loving Argives: " "^19.268 full many, even all that they are wont to give to him whoso sinneth against them in his swearing. He spake, and cut the boar's throat with the pitiless bronze, and the body Talthybius whirled and flung into the great gulf of the grey sea, to be food for the fishes; but Achilles uprose, and spake among the war-loving Argives: "" None

2. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Apollo, and Kyrene • Cyrene • Kyrene • Sacred Law of Cyrene

Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 261; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 553; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 26

3. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Cyrene • Kyrene

Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 284; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 22

4. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Cyrene

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 223; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 223

5. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Arcesilas IV of Cyrene • Cyrene

Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 78; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 101

6. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Apollo, Cyrene, foundation of • Apollo, Cyrene, rape of • Apollo, pursuit of Cyrene • Battus of Cyrene • Cyrene (nymph) • Kyrene

Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 82; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 553; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 177, 203; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 275; Walter (2020), Time in Ancient Stories of Origin, 119

7. Herodotus, Histories, 1.1, 4.205 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Cyrene • Jason of Cyrene • Pheretima of Cyrene

Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 132; Gera (2014), Judith, 469; Mikalson (2003), Herodotus and Religion in the Persian Wars, 82, 147; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 55, 98; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 210

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1.1 Ἡροδότου Ἁλικαρνησσέος ἱστορίης ἀπόδεξις ἥδε, ὡς μήτε τὰ γενόμενα ἐξ ἀνθρώπων τῷ χρόνῳ ἐξίτηλα γένηται, μήτε ἔργα μεγάλα τε καὶ θωμαστά, τὰ μὲν Ἕλλησι τὰ δὲ βαρβάροισι ἀποδεχθέντα, ἀκλεᾶ γένηται, τά τε ἄλλα καὶ διʼ ἣν αἰτίην ἐπολέμησαν ἀλλήλοισι. Περσέων μέν νυν οἱ λόγιοι Φοίνικας αἰτίους φασὶ γενέσθαι τῆς διαφορῆς. τούτους γὰρ ἀπὸ τῆς Ἐρυθρῆς καλεομένης θαλάσσης ἀπικομένους ἐπὶ τήνδε τὴν θάλασσαν, καὶ οἰκήσαντας τοῦτον τὸν χῶρον τὸν καὶ νῦν οἰκέουσι, αὐτίκα ναυτιλίῃσι μακρῇσι ἐπιθέσθαι, ἀπαγινέοντας δὲ φορτία Αἰγύπτιά τε καὶ Ἀσσύρια τῇ τε ἄλλῃ ἐσαπικνέεσθαι καὶ δὴ καὶ ἐς Ἄργος. τὸ δὲ Ἄργος τοῦτον τὸν χρόνον προεῖχε ἅπασι τῶν ἐν τῇ νῦν Ἑλλάδι καλεομένῃ χωρῇ. ἀπικομένους δὲ τούς Φοίνικας ἐς δὴ τὸ Ἄργος τοῦτο διατίθεσθαι τὸν φόρτον. πέμπτῃ δὲ ἢ ἕκτῃ ἡμέρῃ ἀπʼ ἧς ἀπίκοντο, ἐξεμπολημένων σφι σχεδόν πάντων, ἐλθεῖν ἐπὶ τὴν θάλασσαν γυναῖκας ἄλλας τε πολλάς καὶ δὴ καὶ τοῦ βασιλέος θυγατέρα· τὸ δέ οἱ οὔνομα εἶναι, κατὰ τὠυτὸ τὸ καὶ Ἕλληνές λέγουσι, Ἰοῦν τὴν Ἰνάχου· ταύτας στάσας κατά πρύμνην τῆς νεὸς ὠνέεσθαι τῶν φορτίων τῶν σφι ἦν θυμός μάλιστα· καὶ τοὺς Φοίνικας διακελευσαμένους ὁρμῆσαι ἐπʼ αὐτάς. τὰς μὲν δὴ πλεῦνας τῶν γυναικῶν ἀποφυγεῖν, τὴν δὲ Ἰοῦν σὺν ἄλλῃσι ἁρπασθῆναι. ἐσβαλομένους δὲ ἐς τὴν νέα οἴχεσθαι ἀποπλέοντας ἐπʼ Αἰγύπτου. ^4.205 οὐ μὲν οὐδὲ ἡ Φερετίμη εὖ τὴν ζόην κατέπλεξε. ὡς γὰρ δὴ τάχιστα ἐκ τῆς Λιβύης τισαμένη τοὺς Βαρκαίους ἀπενόστησε ἐς τὴν Αἴγυπτον, ἀπέθανε κακῶς· ζῶσα γὰρ εὐλέων ἐξέζεσε, ὡς ἄρα ἀνθρώποισι αἱ λίην ἰσχυραὶ τιμωρίαι πρὸς θεῶν ἐπίφθονοι γίνονται·ἐκ μὲν δὴ Φερετίμης τῆς Βάττου τοιαύτη τε καὶ τοσαύτη τιμωρίη ἐγένετο ἐς Βαρκαίους.'' None

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1.1 The Persian learned men say that the Phoenicians were the cause of the dispute. These (they say) came to our seas from the sea which is called Red, and having settled in the country which they still occupy, at once began to make long voyages. Among other places to which they carried Egyptian and Assyrian merchandise, they came to Argos, ,which was at that time preeminent in every way among the people of what is now called Hellas . The Phoenicians came to Argos, and set out their cargo. ,On the fifth or sixth day after their arrival, when their wares were almost all sold, many women came to the shore and among them especially the daughter of the king, whose name was Io (according to Persians and Greeks alike), the daughter of Inachus. ,As these stood about the stern of the ship bargaining for the wares they liked, the Phoenicians incited one another to set upon them. Most of the women escaped: Io and others were seized and thrown into the ship, which then sailed away for Egypt . ^4.205 But Pheretime did not end well, either. For as soon as she had revenged herself on the Barcaeans and returned to Egypt, she met an awful death. For while still alive she teemed with maggots: thus does over-brutal human revenge invite retribution from the gods. That of Pheretime, daughter of Battus, against the Barcaeans was revenge of this nature and this brutality. '' None

8. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Cyrene • Kyrene

Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 284; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 20, 22

9. Aeschines, Letters, 1.114 (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Cyrene • Kyrene

Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 284; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 22

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1.114 In consequence of this experience so great became his contempt for you that immediately, on the occasion of the revision of the citizen lists, he gathered in two thousand drachmas. For he asserted that Philotades of Cydathenaeon, a citizen, was a former slave of his own, and he persuaded the members of the deme to disfranchise him. He took charge of the prosecution in court,See on Aeschin. 1.77. and after he had taken the sacred offerings in his hand and sworn that he had not taken a bribe and would not, '' None

10. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Cyrene, decree of • Kyrene

Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 284; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 202

11. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Cyrene • Kyrene

Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 553; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 577; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 74; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 54

12. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Arcesilas IV of Cyrene • Cyrene

Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 45; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 39, 40, 107, 108, 109, 110, 138, 139, 152; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 179

13. Cicero, On The Ends of Good And Evil, 1.23, 1.26, 5.17-5.20 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Aristippus of Cyrene • Aristippus of Cyrene, Plato and • Aristippus of Cyrene, and hedonism • Aristippus of Cyrene, post-Classical reception • Carneades of Cyrene

Found in books: Maso (2022), CIcero's Philosophy, 27, 28, 30; Wolfsdorf (2020), Early Greek Ethics, 407, 408

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5.17 constitit autem fere inter omnes id, in quo prudentia versaretur et quod assequi vellet, aptum et accommodatum naturae esse oportere et tale, ut ipsum per se invitaret et alliceret appetitum animi, quem o(rmh\\n o(rmh/n bonū R Graeci vocant. quid autem sit, quod ita moveat itaque a natura in primo ortu appetatur, non constat, deque eo est inter philosophos, cum summum bonum exquiritur, omnis dissensio. totius enim quaestionis eius, quae habetur de finibus bonorum et malorum, cum quaeritur, in his quid sit extremum et ultimum, et quid ultimum BE fons reperiendus est, in quo sint prima invitamenta naturae; quo invento omnis ab eo quasi capite de summo bono et malo disputatio ducitur. Voluptatis alii primum appetitum putant et primam depulsionem doloris. vacuitatem doloris alii censent primum ascitam ascitam cod. Glogav., Mdv. ; ascitum RV as|scitum N assertum BE et primum declinatum dolorem. ^5.18 ab iis iis Lamb. 2, Mdv. ; his alii, quae prima secundum naturam nomit, proficiscuntur, in quibus numerant incolumitatem conservationemque omnium partium, valitudinem, sensus integros, doloris vacuitatem, viris, pulchritudinem, cetera generis eiusdem, quorum similia sunt prima prima om. R in animis quasi virtutum igniculi et semina. Ex his tribus cum unum aliquid aliquid Wes. aliquod sit, quo primum primum dett. prima BE primo RNV natura moveatur vel ad appetendum vel ad ad ( prius ) om. BERN repellendum, nec quicquam omnino praeter haec tria possit esse, necesse est omnino officium aut fugiendi aut sequendi ad eorum aliquid aliquod BE referri, ut illa prudentia, quam artem vitae esse diximus, in earum trium rerum aliqua versetur, a qua totius vitae ducat exordium. ^5.19 ex eo autem, quod statuerit esse, quo primum natura moveatur, existet recti etiam ratio atque honesti, quae cum uno aliquo aliquo uno BE ex tribus illis congruere possit, possit. u aut non dolendi ita sit ut quanta ( v. 19 ) R rell. om. ut aut id honestum sit, facere omnia aut voluptatis causa, etiam si eam secl. Mdv. non consequare, aut non dolendi, etiam etiam N 2 in ras., aut BEV si id assequi nequeas, aut eorum, quae secundum naturam sunt, adipiscendi, etiam si nihil consequare. ita ita N 2 aut non dolendi ita R ( cf. ad v. 14 ), N 1 V; aut nichil dolendi ita BE fit ut, quanta differentia est in principiis naturalibus, tanta sit in finibus bonorum malorumque dissimilitudo. alii rursum isdem a principiis omne officium referent aut ad voluptatem aut ad non dolendum aut ad prima illa secundum naturam optinenda. ^5.20 expositis iam igitur sex de summo bono sententiis trium proximarum hi principes: voluptatis Aristippus, non dolendi Hieronymus, fruendi rebus iis, quas primas secundum naturam esse diximus, Carneades non ille quidem auctor, sed defensor disserendi causa fuit. superiores tres erant, quae esse possent, quarum est una sola defensa, eaque vehementer. nam voluptatis causa facere omnia, cum, etiamsi nihil consequamur, tamen ipsum illud consilium ita faciendi per se expetendum et honestum et solum bonum sit, nemo dixit. ne vitationem quidem doloris ipsam per se quisquam in rebus expetendis putavit, nisi nisi Urs. ne si etiam evitare posset. at vero facere omnia, ut adipiscamur, quae secundum naturam sint, sunt BE etiam si ea non assequamur, id esse et honestum et solum per se expetendum et solum bonum Stoici dicunt.' ' None

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5.17 \xa0Now practically all have agreed that the subject with which Prudence is occupied and the end which it desires to attain is bound to be something intimately adapted to our nature; it must be capable of directly arousing and awakening an impulse of desire, what in Greek is called hormÄ\x93. But what it is that at the first moment of our existence excites in our nature this impulse of desire â\x80\x94 as to this there is no agreement. It is at this point that all the difference of opinion among students of the ethical problem arises. of the whole inquiry into the Ends of Goods and Evils and the question which among them is ultimate and final, the fountain-head is to be found in the earliest instincts of nature; discover these and you have the source of the stream, the starting-point of the debate as to the Chief Good and Evil. < ^5.18 \xa0"One school holds that our earliest desire is for pleasure and our earliest repulsion is from pain; another thinks that freedom from pain is the earliest thing welcomed, and pain the earliest thing avoided; others again start from what they term the primary objects in accordance with nature, among which they reckon the soundness and safety of all the parts of the body, health, perfect senses, freedom from pain, strength, beauty and the like, analogous to which are the primary intellectual excellences which are the sparks and seeds of the virtues. Now it must be one or other of these three sets of things which first excites our nature to feel desire or repulsion; nor can it be anything whatsoever beside these three things. It follows therefore that every right act of avoidance or of pursuit is aimed at one of these objects, and that consequently one of these three must form the subject-matter of Prudence, which we spoke of as the art of life; from one of the three Prudence derives the initial motive of the whole of conduct. < ^5.19 \xa0"Now, from whichever Prudence decides to be the object of the primary natural impulses, will arise a theory of right and of Moral Worth which may correspond with one or other of the three objects aforesaid. Thus Morality will consist either in aiming all our actions at pleasure, even though one may not succeed in attaining it; or at absence of pain, even though one is unable to secure it; or at getting the things in accordance with nature, even though one does not attain any of them. Hence there is a divergence between the different conceptions of the Ends of Goods and Evils, precisely equivalent to the difference of opinion as to the primary natural objects. â\x80\x94 Others again starting from the same primary objects will make the sole standard of right action the actual attainment of pleasure, freedom from pain, or the primary things in accordance with nature, respectively. < ^5.20 \xa0"Thus we have now set forth six views as to the Chief Good. The leading upholders of the latter three are: of pleasure, Aristippus; of freedom from pain, Hieronymus; of the enjoyment of what we have called the primary things in accordance with nature, Carneades, â\x80\x94 that is, he did not originate this view but he upheld it for purposes of argument. The three former were possible views, but only one of them has been actually maintained, though that with great vigour. No one has asserted pleasure to be the sole aim of action in the sense that the mere intention of attaining pleasure, although unsuccessful, is in itself desirable and moral and the only good. Nor yet has anyone held that the effort to avoid pain is in itself a thing desirable, without one\'s being able actually to avoid it. On the other hand, that morality consists in using every endeavour to obtain the things in accordance with nature, and that this endeavour even though unsuccessful is itself the sole thing desirable and the sole good, is actually maintained by the Stoics. <' ' None

14. Septuagint, 1 Maccabees, 1.1-1.2, 4.36, 4.59, 5.10, 5.61, 5.65, 7.6, 7.10 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Jason of Cyrene

Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 218; Gera (2014), Judith, 40; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 134; Schwartz (2008), 2 Maccabees, 171; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 210

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1.1 After Alexander son of Philip, the Macedonian, who came from the land of Kittim, had defeated Darius, king of the Persians and the Medes, he succeeded him as king. (He had previously become king of Greece.) ^1.2 He fought many battles, conquered strongholds, and put to death the kings of the earth. ^4.36 Then said Judas and his brothers, "Behold, our enemies are crushed; let us go up to cleanse the sanctuary and dedicate it." ^4.59 Then Judas and his brothers and all the assembly of Israel determined that every year at that season the days of dedication of the altar should be observed with gladness and joy for eight days, beginning with the twenty-fifth day of the month of Chislev. ^5.10 and sent to Judas and his brothers a letter which said, "The Gentiles around us have gathered together against us to destroy us. ^5.61 Thus the people suffered a great rout because, thinking to do a brave deed, they did not listen to Judas and his brothers. ^5.65 Then Judas and his brothers went forth and fought the sons of Esau in the land to the south. He struck Hebron and its villages and tore down its strongholds and burned its towers round about. ^7.6 And they brought to the king this accusation against the people: "Judas and his brothers have destroyed all your friends, and have driven us out of our land. ^7.10 So they marched away and came with a large force into the land of Judah; and he sent messengers to Judas and his brothers with peaceable but treacherous words.'' None

15. Septuagint, 2 Maccabees, 1.7-1.8, 1.10, 2.19-2.32, 3.2-3.3, 3.35, 4.11, 8.22, 8.33, 10.1-10.10, 10.19, 14.17, 15.37-15.38 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Jason (of Cyrene) • Jason of Cyrene

Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 168; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 212, 213, 214, 218, 219; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 200, 218; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 137; Schwartz (2008), 2 Maccabees, 15, 16, 72, 171; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204

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1.7 In the reign of Demetrius, in the one hundred and sixty-ninth year, we Jews wrote to you, in the critical distress which came upon us in those years after Jason and his company revolted from the holy land and the kingdom'" "^1.8 and burned the gate and shed innocent blood. We besought the Lord and we were heard, and we offered sacrifice and cereal offering, and we lighted the lamps and we set out the loaves.'" "^1.10 Those in Jerusalem and those in Judea and the senate and Judas,To Aristobulus, who is of the family of the anointed priests, teacher of Ptolemy the king, and to the Jews in Egypt,Greeting, and good health.'" "^2.19 The story of Judas Maccabeus and his brothers, and the purification of the great temple, and the dedication of the altar,'" "^2.20 and further the wars against Antiochus Epiphanes and his son Eupator,'" "^2.21 and the appearances which came from heaven to those who strove zealously on behalf of Judaism, so that though few in number they seized the whole land and pursued the barbarian hordes,'" "^2.22 and recovered the temple famous throughout the world and freed the city and restored the laws that were about to be abolished, while the Lord with great kindness became gracious to them --'" "^2.23 all this, which has been set forth by Jason of Cyrene in five volumes, we shall attempt to condense into a single book.'" "^2.24 For considering the flood of numbers involved and the difficulty there is for those who wish to enter upon the narratives of history because of the mass of material,'" "^2.25 we have aimed to please those who wish to read, to make it easy for those who are inclined to memorize, and to profit all readers.'" "^2.26 For us who have undertaken the toil of abbreviating, it is no light matter but calls for sweat and loss of sleep,'" "^2.27 just as it is not easy for one who prepares a banquet and seeks the benefit of others. However, to secure the gratitude of many we will gladly endure the uncomfortable toil,'" "^2.28 leaving the responsibility for exact details to the compiler, while devoting our effort to arriving at the outlines of the condensation.'" "^2.29 For as the master builder of a new house must be concerned with the whole construction, while the one who undertakes its painting and decoration has to consider only what is suitable for its adornment, such in my judgment is the case with us.'" "^2.30 It is the duty of the original historian to occupy the ground and to discuss matters from every side and to take trouble with details,'" '^2.31 but the one who recasts the narrative should be allowed to strive for brevity of expression and to forego exhaustive treatment."' "^2.32 At this point therefore let us begin our narrative, adding only so much to what has already been said; for it is foolish to lengthen the preface while cutting short the history itself.'" "^3.2 it came about that the kings themselves honored the place and glorified the temple with the finest presents,'" "^3.3 o that even Seleucus, the king of Asia, defrayed from his own revenues all the expenses connected with the service of the sacrifices.'" "^3.35 Then Heliodorus offered sacrifice to the Lord and made very great vows to the Savior of his life, and having bidden Onias farewell, he marched off with his forces to the king.'" "^4.11 He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law.'" "^8.22 He appointed his brothers also, Simon and Joseph and Jonathan, each to command a division, putting fifteen hundred men under each.'" "^8.33 While they were celebrating the victory in the city of their fathers, they burned those who had set fire to the sacred gates, Callisthenes and some others, who had fled into one little house; so these received the proper recompense for their impiety.'" "^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."' "^10.9 Such then was the end of Antiochus, who was called Epiphanes.'" "^10.10 Now we will tell what took place under Antiochus Eupator, who was the son of that ungodly man, and will give a brief summary of the principal calamities of the wars.'" "^10.19 Maccabeus left Simon and Joseph, and also Zacchaeus and his men, a force sufficient to besiege them; and he himself set off for places where he was more urgently needed.'" "^14.17 Simon, the brother of Judas, had encountered Nicanor, but had been temporarily checked because of the sudden consternation created by the enemy.'" "^15.37 This, then, is how matters turned out with Nicanor. And from that time the city has been in the possession of the Hebrews. So I too will here end my story.'" "^15.38 If it is well told and to the point, that is what I myself desired; if it is poorly done and mediocre, that was the best I could do.'" " None

16. Philo of Alexandria, On The Special Laws, 1.77 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Anthedon (Agrippias), letters of, to Ephesus and Cyrene, and temple tax • pagan, pagans, Cyrene

Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 88; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 94

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1.77 For it is commanded that all men shall every year bring their first fruits to the temple, from twenty years old and upwards; and this contribution is called their ransom. On which account they bring in the first fruits with exceeding cheerfulness, being joyful and delighted, inasmuch as simultaneously with their making the offering they are sure to find either a relaxation from slavery, or a relief from disease, and to receive in all respects a most sure freedom and safety for the future. '' None

17. Philo of Alexandria, On The Embassy To Gaius, 156-157, 216, 291, 312-316 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Anthedon (Agrippias), letters of, to Ephesus and Cyrene, and temple tax • pagan, pagans, Cyrene

Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 88; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 94

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156 Therefore, he knew that they had synagogues, and that they were in the habit of visiting them, and most especially on the sacred sabbath days, when they publicly cultivate their national philosophy. He knew also that they were in the habit of contributing sacred sums of money from their first fruits and sending them to Jerusalem by the hands of those who were to conduct the sacrifices. '¹⁵⁷ But he never removed them from Rome, nor did he ever deprive them of their rights as Roman citizens, because he had a regard for Judaea, nor did he never meditate any new steps of innovation or rigour with respect to their synagogues, nor did he forbid their assembling for the interpretation of the law, nor did he make any opposition to their offerings of first fruits; but he behaved with such piety towards our countrymen, and with respect to all our customs, that he, I may almost say, with all his house, adorned our temple with many costly and magnificent offerings, commanding that continued sacrifices of whole burnt offerings should be offered up for ever and ever every day from his own revenues, as a first fruit of his own to the most high God, which sacrifices are performed to this very day, and will be performed for ever, as a proof and specimen of a truly imperial disposition. ²¹⁶ And the state of all the nations which lie beyond the Euphrates added to his alarm; for he was aware that Babylon and many others of the satrapies of the east were occupied by the Jews, knowing this not merely by report but likewise by personal experience; for every year sacred messengers are sent to convey large amounts of gold and silver to the temple, which has been collected from all the subordinate governments, travelling over rugged, and difficult, and almost impassable roads, which they look upon as level and easy inasmuch as they serve to conduct them to piety. ²⁹¹ Agrippa, when he came to the temple, did honour to it, and he was thy grandfather; and so did Augustus, when by his letters he commanded all first fruits from all quarters to be sent thither; and by the continual sacrifice. And thy great grandmother ...( 292) "On which account, no one, whether Greek or barbarian, satrap, or king, or implacable enemy; no sedition, no war, no capture, no destruction, no occurrence that has ever taken place, has ever threatened this temple with such innovation as to place in it any image, or statue, or any work of any kind made with hands; ³¹² for that these assemblies were not revels, which from drunkenness and intoxication proceeded to violence, so as to disturb the peaceful condition of the country, but were rather schools of temperance and justice, as the men who met in them were studiers of virtue, and contributed the first fruits every year, sending commissioners to convey the holy things to the temple in Jerusalem. ³¹³ "And, in the next place, he commanded that no one should hinder the Jews, either on their way to the synagogues, or when bringing their contributions, or when proceeding in obedience to their national laws to Jerusalem, for these things were expressly enjoined, if not in so many words, at all events in effect; ³¹⁴ and I subjoin one letter, in order to bring conviction to you who are our mater, what Gaius Norbanus Flaccus wrote, in which he details what had been written to him by Caesar, and the superscription of the letter is as follows: ³¹⁵ - CAIUS NORBANUS FLACCUS, PROCONSUL, TO THE GOVERNORS OF THE EPHESIANS, GREETING."\'Caesar has written word to me, that the Jews, wherever they are, are accustomed to assemble together, in compliance with a peculiar ancient custom of their nation, to contribute money which they send to Jerusalem; and he does not choose that they should have any hindrance offered to them, to prevent them from doing this; therefore I have written to you, that you may know that I command that they shall be allowed to do these things.\ '³¹⁶ "Is not this a most convincing proof, O emperor, of the intention of Caesar respecting the honours paid to our temple which he had adopted, not considering it right that because of some general rule, with respect to meetings, the assemblies of the Jews, in one place should be put down, which they held for the sake of offering the first fruits, and for other pious objects? ' None

18. Josephus Flavius, Jewish Antiquities, 16.163-16.164, 16.167-16.170, 20.95 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Anthedon (Agrippias), letters of, to Ephesus and Cyrene, and temple tax • Cyrene, Cyrenaica • pagan, pagans, Cyrene • proselytes in Greco-Roman inscriptions, Sara of Cyrene

Found in books: Hachlili (2005), Practices And Rites In The Second Temple Period, 300; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 181; Levine (2005), The Ancient Synagogue, The First Thousand Years, 88, 102; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 94, 95

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16.163 ἔδοξέ μοι καὶ τῷ ἐμῷ συμβουλίῳ μετὰ ὁρκωμοσίας γνώμῃ δήμου ̔Ρωμαίων τοὺς ̓Ιουδαίους χρῆσθαι τοῖς ἰδίοις θεσμοῖς κατὰ τὸν πάτριον αὐτῶν νόμον, καθὼς ἐχρῶντο ἐπὶ ̔Υρκανοῦ ἀρχιερέως θεοῦ ὑψίστου, τά τε ἱερὰ * εἶναι ἐν ἀσυλίᾳ καὶ ἀναπέμπεσθαι εἰς ̔Ιεροσόλυμα καὶ ἀποδίδοσθαι τοῖς ἀποδοχεῦσιν ̔Ιεροσολύμων, ἐγγύας τε μὴ ὁμολογεῖν αὐτοὺς ἐν σάββασιν ἢ τῇ πρὸ αὐτῆς παρασκευῇ ἀπὸ ὥρας ἐνάτης. ^16.164 ἐὰν δέ τις φωραθῇ κλέπτων τὰς ἱερὰς βίβλους αὐτῶν ἢ τὰ ἱερὰ χρήματα ἔκ τε σαββατείου ἔκ τε ἀνδρῶνος, εἶναι αὐτὸν ἱερόσυλον καὶ τὸν βίον αὐτοῦ ἐνεχθῆναι εἰς τὸ δημόσιον τῶν ̔Ρωμαίων. ^16.167 ̓Αγρίππας δὲ καὶ αὐτὸς ἔγραψεν ὑπὲρ τῶν ̓Ιουδαίων τὸν τρόπον τοῦτον: “̓Αγρίππας ̓Εφεσίων ἄρχουσι βουλῇ δήμῳ χαίρειν. τῶν εἰς τὸ ἱερὸν τὸ ἐν ̔Ιεροσολύμοις ἀναφερομένων ἱερῶν χρημάτων τὴν ἐπιμέλειαν καὶ φυλακὴν βούλομαι τοὺς ἐν ̓Ασίᾳ ̓Ιουδαίους ποιεῖσθαι κατὰ τὰ πάτρια. ^16.168 τούς τε κλέπτοντας ἱερὰ γράμματα τῶν ̓Ιουδαίων καταφεύγοντάς τε εἰς τὰς ἀσυλίας βούλομαι ἀποσπᾶσθαι καὶ παραδίδοσθαι τοῖς ̓Ιουδαίοις, ᾧ δικαίῳ ἀποσπῶνται οἱ ἱερόσυλοι. ἔγραψα δὲ καὶ Σιλανῷ τῷ στρατηγῷ, ἵνα σάββασιν μηδεὶς ἀναγκάζῃ ̓Ιουδαῖον ἐγγύας ὁμολογεῖν.” ^16.169 “Μᾶρκος ̓Αγρίππας Κυρηναίων ἄρχουσιν βουλῇ δήμῳ χαίρειν. οἱ ἐν Κυρήνῃ ̓Ιουδαῖοι, ὑπὲρ ὧν ἤδη ὁ Σεβαστὸς ἔπεμψεν πρὸς τὸν ἐν Λιβύῃ στρατηγὸν τόντε ὄντα Φλάβιον καὶ πρὸς τοὺς ἄλλους τοὺς τῆς ἐπαρχίας ἐπιμελουμένους, ἵνα ἀνεπικωλύτως ἀναπέμπηται τὰ ἱερὰ χρήματα εἰς ̔Ιεροσόλυμα, ὡς ἔστιν αὐτοῖς πάτριον, ^20.95 ὁ δὲ Μονόβαζος τά τε ἐκείνης ὀστᾶ καὶ τὰ τοῦ ἀδελφοῦ πέμψας εἰς ̔Ιεροσόλυμα θάψαι προσέταξεν ἐν ταῖς πυραμίσιν, ἃς ἡ μήτηρ κατεσκευάκει τρεῖς τὸν ἀριθμὸν τρία στάδια τῆς ̔Ιεροσολυμιτῶν πόλεως ἀπεχούσας.' ' None

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16.163 it seemed good to me and my counselors, according to the sentence and oath of the people of Rome, that the Jews have liberty to make use of their own customs, according to the law of their forefathers, as they made use of them under Hyrcanus the high priest of the Almighty God; and that their sacred money be not touched, but be sent to Jerusalem, and that it be committed to the care of the receivers at Jerusalem; and that they be not obliged to go before any judge on the Sabbath day, nor on the day of the preparation to it, after the ninth hour. ^16.164 But if any one be caught stealing their holy books, or their sacred money, whether it be out of the synagogue or public school, he shall be deemed a sacrilegious person, and his goods shall be brought into the public treasury of the Romans. ^16.167 4. Agrippa also did himself write after the manner following, on behalf of the Jews: “Agrippa, to the magistrates, senate, and people of the Ephesians, sendeth greeting. I will that the care and custody of the sacred money that is carried to the temple at Jerusalem be left to the Jews of Asia, to do with it according to their ancient custom; ^16.168 and that such as steal that sacred money of the Jews, and fly to a sanctuary, shall be taken thence and delivered to the Jews, by the same law that sacrilegious persons are taken thence. I have also written to Sylvanus the praetor, that no one compel the Jews to come before a judge on the Sabbath day.” ^16.169 5. “Marcus Agrippa to the magistrates, senate, and people of Cyrene, sendeth greeting. The Jews of Cyrene have interceded with me for the performance of what Augustus sent orders about to Flavius, the then praetor of Libya, and to the other procurators of that province, that the sacred money may be sent to Jerusalem freely, as hath been their custom from their forefathers, ^20.95 But Monobazus sent her bones, as well as those of Izates, his brother, to Jerusalem, and gave order that they should be buried at the pyramids which their mother had erected; they were three in number, and distant no more than three furlongs from the city Jerusalem.' ' None

19. Josephus Flavius, Against Apion, 2.102 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cyrene • Cyrene & Cyrenaica

Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 55; Spielman (2020), Jews and Entertainment in the Ancient World. 80

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2.102 σεδ ηαεξ ρελινθυο; ινσενσατος ενιμ νον υερβις σεδ οπεριβυς δεξετ αργυερε. σξιυντ ιγιτυρ ομνες θυι υιδερυντ ξονστρυξτιονεμ τεμπλι νοστρι, θυαλις φυεριτ, ετ ιντρανσγρεσσιβιλεμ ειυς πυριφιξατιονις ιντεγριτατεμ.'' None

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2.102 But I leave this matter; for the proper way of confuting fools is not to use bare words, but to appeal to the things themselves that make against them. Now then, all such as ever saw the construction of our temple, of what nature it was, know well enough how the purity of it was never to be profaned; '' None

20. New Testament, Mark, 15.21-15.24, 15.39, 16.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Mark, Simon of Cyrene • Simon of Cyrene • Simon, of Cyrene • the crucifixion and resurrection, role of Simon of Cyrene in

Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 263; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 118, 119; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 237; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 336

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15.21 καὶ ἀγγαρεύουσιν παράγοντά τινα Σίμωνα Κυρηναῖον ἐρχόμενον ἀπʼ ἀγροῦ, τὸν πατέρα Ἀλεξάνδρου καὶ Ῥούφου, ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ. ^15.22 καὶ φέρουσιν αὐτὸν ἐπὶ τὸν Γολγοθὰν τόπον, ὅ ἐστιν μεθερμηνευόμενος Κρανίου Τόπος. ^15.23 καὶ ἐδίδουν αὐτῷ ἐσμυρνισμένον οἶνον, ὃς δὲ οὐκ ἔλαβεν. ^15.24 καὶ σταυροῦσιν αὐτὸν καὶ διαμερίζονται τὰ ἱμάτια αὐτοῦ, βάλλοντες κλῆρον ἐπʼ αὐτὰ τίς τί ἄρῃ. ^15.39 Ἰδὼν δὲ ὁ κεντυρίων ὁ παρεστηκὼς ἐξ ἐναντίας αὐτοῦ ὅτι οὕτως ἐξέπνευσεν εἶπεν Ἀληθῶς οὗτος ὁ ἄνθρωπος υἱὸς θεοῦ ἦν. ^16.8 καὶ ἐξελθοῦσαι ἔφυγον ἀπὸ τοῦ μνημείου, εἶχεν γὰρ αὐτὰς τρόμος καὶ ἔκστασις· καὶ οὐδενὶ οὐδὲν εἶπαν, ἐφοβοῦντο γάρ·'' None

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15.21 They compelled one passing by, coming from the country, Simon of Cyrene, the father of Alexander and Rufus, to go with them, that he might bear his cross. ^15.22 They brought him to the place called Golgotha, which is, being interpreted, "The place of a skull."' "^15.23 They offered him wine mixed with myrrh to drink, but he didn't take it. " '^15.24 Crucifying him, they parted his garments among them, casting lots on them, what each should take. ^15.39 When the centurion, who stood by opposite him, saw that he cried out like this and breathed his last, he said, "Truly this man was the Son of God!" ^16.8 They went out, and fled from the tomb, for trembling and astonishment had come on them. They said nothing to anyone; for they were afraid. '' None

21. Tacitus, Annals, 14.18, 15.33.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Cyrene • Cyrene (province),, repetundae trials • Cyrene, Cyrenaica, Cyrenaeans

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 223; Poulsen (2021), Usages of the Past in Roman Historiography, 305; Talbert (1984), The Senate of Imperial Rome, 401, 509; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 223

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14.18 Motus senatu et Pedius Blaesus, accusantibus Cyrenensibus violatum ab eo thesaurum Aesculapii dilectumque militarem pretio et ambitione corruptum. idem Cyrenenses reum agebant Acilium Strabonem, praetoria potestate usum et missum disceptatorem a Claudio agrorum, quos regis Apionis quondam avitos et populo Romano cum regno relictos proximus quisque possessor invaserant, diutinaque licentia et iniuria quasi iure et aequo nitebantur. igitur abiudicatis agris orta adversus iudicem invidia; et senatus ignota sibi esse mandata Claudii et consulendum principem respondit. Nero probata Strabonis sententia se nihilo minus subvenire sociis et usurpata concedere scripsit.' ' None

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14.18 \xa0Pedius Blaesus also was removed from the senate: he was charged by the Cyrenaeans with profaning the treasury of Aesculapius and falsifying the military levy by venality and favouritism. An indictment was brought, again by Cyrene, against Acilius Strabo, who had held praetorian office and been sent by Claudius to adjudicate on the estates, once the patrimony of King Apion, which he had bequeathed along with his kingdom to the Roman nation. They had been annexed by the neighbouring proprietors, who relied on their long-licensed usurpation as a legal and fair title. Hence, when the adjudication went against them, there was an outbreak of ill-will against the adjudicator; and the senate could only answer that it was ignorant of Claudius' instructions and the emperor would have to be consulted. Nero, while upholding Strabo's verdict, wrote that none the less he supported the provincials and made over to them the property occupied. <" ^15.33.2 \xa0In the consulate of Gaius Laecanius and Marcus Licinius, a desire that grew every day sharper impelled Nero to appear regularly on the public stage â\x80\x94 hitherto he had sung in his palace or his gardens at the Juvenile Games, which now he began to scorn as thinly attended functions, too circumscribed for so ample a voice. Not daring, however, to take the first step at Rome, he fixed upon Naples as a Greek city: after so much preface, he reflected, he might cross into Achaia, win the glorious and time-hallowed crowns of song, and then, with heightened reputation, elicit the plaudits of his countrymen. Accordingly, a mob which had been collected from the town, together with spectators drawn by rumours of the event from the neighbouring colonies and municipalities, the suite which attends the emperor whether in compliment or upon various duties, and, in addition, a\xa0few maniples of soldiers, filled the Neapolitan theatre. <'" None

22. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Cyrene • Cyrene, Jewish uprising

Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 55; Rizzi (2010), Hadrian and the Christians, 123

23. Irenaeus, Refutation of All Heresies, 1.24.4 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Simon of Cyrene • Simon, of Cyrene • the crucifixion and resurrection, role of Simon of Cyrene in

Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 238; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 65, 150

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1.24.4 Those angels who occupy the lowest heaven, that, namely, which is visible to us, formed all the things which are in the world, and made allotments among themselves of the earth and of those nations which are upon it. The chief of them is he who is thought to be the God of the Jews; and inasmuch as he desired to render the other nations subject to his own people, that is, the Jews, all the other princes resisted and opposed him. Wherefore all other nations were at enmity with his nation. But the father without birth and without name, perceiving that they would be destroyed, sent his own first-begotten Nous (he it is who is called Christ) to bestow deliverance on them that believe in him, from the power of those who made the world. He appeared, then, on earth as a man, to the nations of these powers, and wrought miracles. Wherefore he did not himself suffer death, but Simon, a certain man of Cyrene, being compelled, bore the cross in his stead; so that this latter being transfigured by him, that he might be thought to be Jesus, was crucified, through ignorance and error, while Jesus himself received the form of Simon, and, standing by, laughed at them. For since he was an incorporeal power, and the Nous (mind) of the unborn father, he transfigured himself as he pleased, and thus ascended to him who had sent him, deriding them, inasmuch as he could not be laid hold of, and was invisible to all. Those, then, who know these things have been freed from the principalities who formed the world; so that it is not incumbent on us to confess him who was crucified, but him who came in the form of a man, and was thought to be crucified, and was called Jesus, and was sent by the father, that by this dispensation he might destroy the works of the makers of the world. If any one, therefore, he declares, confesses the crucified, that man is still a slave, and under the power of those who formed our bodies; but he who denies him has been freed from these beings, and is acquainted with the dispensation of the unborn father.'' None

24. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Philostephanus of Cyrene

Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 383; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 218

25. Diogenes Laertius, Lives of The Philosophers, 2.67, 2.86-2.87, 2.93-2.96, 2.103 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Arete, of Cyrene • Aristippus of Cyrene • Aristippus of Cyrene, Antisthenes and • Aristippus of Cyrene, and value of externals • Aristippus of Cyrene, and virtue • Aristippus of Cyrene, life and character • Aristippus of Cyrene, on nature of pleasure and pain • Aristippus, of Cyrene • Cyrene • Hegesias of Cyrene • Theodorus of Cyrene • nan, Aristippus of Cyrene

Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 424, 465; Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 255; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 272; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 22; Wolfsdorf (2020), Early Greek Ethics, 330, 382, 395, 400, 583

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2.86 The case stands thus. The disciples of Aristippus were his daughter Arete, Aethiops of Ptolemais, and Antipater of Cyrene. The pupil of Arete was Aristippus, who went by the name of mother-taught, and his pupil was Theodorus, known as the atheist, subsequently as god. Antipater's pupil was Epitimides of Cyrene, his was Paraebates, and he had as pupils Hegesias, the advocate of suicide, and Anniceris, who ransomed Plato.Those then who adhered to the teaching of Aristippus and were known as Cyrenaics held the following opinions. They laid down that there are two states, pleasure and pain, the former a smooth, the latter a rough motion, and that pleasure does not differ from pleasure nor is one pleasure more pleasant than another." '^2.87 The one state is agreeable and the other repellent to all living things. However, the bodily pleasure which is the end is, according to Panaetius in his work On the Sects, not the settled pleasure following the removal of pains, or the sort of freedom from discomfort which Epicurus accepts and maintains to be the end. They also hold that there is a difference between end and happiness. Our end is particular pleasure, whereas happiness is the sum total of all particular pleasures, in which are included both past and future pleasures. ^2.93 They also held that nothing is just or honourable or base by nature, but only by convention and custom. Nevertheless the good man will be deterred from wrong-doing by the penalties imposed and the prejudices that it would arouse. Further that the wise man really exists. They allow progress to be attainable in philosophy as well as in other matters. They maintain that the pain of one man exceeds that of another, and that the senses are not always true and trustworthy.The school of Hegesias, as it is called, adopted the same ends, namely pleasure and pain. In their view there is no such thing as gratitude or friendship or beneficence, because it is not for themselves that we choose to do these things but simply from motives of interest, apart from which such conduct is nowhere found. ^2.94 They denied the possibility of happiness, for the body is infected with much suffering, while the soul shares in the sufferings of the body and is a prey to disturbance, and fortune often disappoints. From all this it follows that happiness cannot be realized. Moreover, life and death are each desirable in turn. But that there is anything naturally pleasant or unpleasant they deny; when some men are pleased and others pained by the same objects, this is owing to the lack or rarity or surfeit of such objects. Poverty and riches have no relevance to pleasure; for neither the rich nor the poor as such have any special share in pleasure. ^2.95 Slavery and freedom, nobility and low birth, honour and dishonour, are alike indifferent in a calculation of pleasure. To the fool life is advantageous, while to the wise it is a matter of indifference. The wise man will be guided in all he does by his own interests, for there is none other whom he regards as equally deserving. For supposing him to reap the greatest advantages from another, they would not be equal to what he contributes himself. They also disallow the claims of the senses, because they do not lead to accurate knowledge. Whatever appears rational should be done. They affirmed that allowance should be made for errors, for no man errs voluntarily, but under constraint of some suffering; that we should not hate men, but rather teach them better. The wise man will not have so much advantage over others in the choice of goods as in the avoidance of evils, making it his end to live without pain of body or mind. ^2.96 This then, they say, is the advantage accruing to those who make no distinction between any of the objects which produce pleasure.The school of Anniceris in other respects agreed with them, but admitted that friendship and gratitude and respect for parents do exist in real life, and that a good man will sometimes act out of patriotic motives. Hence, if the wise man receive annoyance, he will be none the less happy even if few pleasures accrue to him. The happiness of a friend is not in itself desirable, for it is not felt by his neighbour. Instruction is not sufficient in itself to inspire us with confidence and to make us rise superior to the opinion of the multitude. Habits must be formed because of the bad disposition which has grown up in us from the first. ^2.103 A similar anecdote is told of Diogenes and Aristippus, as mentioned above.Such was the character of Theodorus and his surroundings. At last he retired to Cyrene, where he lived with Magas and continued to be held in high honour. The first time that he was expelled from Cyrene he is credited with a witty remark: Many thanks, men of Cyrene, said he, for driving me from Libya into Greece.Some twenty persons have borne the name of Theodorus: (1) a Samian, the son of Rhoecus. He it was who advised laying charcoal embers under the foundations of the temple in Ephesus; for, as the ground was very damp, the ashes, being free from woody fibre, would retain a solidity which is actually proof against moisture. (2) A Cyrenaean geometer, whose lectures Plato attended. (3) The philosopher above referred to. (4) The author of a fine work on practising the voice.' " None

26. Eusebius of Caesarea, Ecclesiastical History, 4.2.1-4.2.3 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Cyrene • Cyrene & Cyrenaica

Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 346; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 350, 352; Spielman (2020), Jews and Entertainment in the Ancient World. 80, 83

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4.2.1 The teaching and the Church of our Saviour flourished greatly and made progress from day to day; but the calamities of the Jews increased, and they underwent a constant succession of evils. In the eighteenth year of Trajan's reign there was another disturbance of the Jews, through which a great multitude of them perished." '^4.2.2 For in Alexandria and in the rest of Egypt, and also in Cyrene, as if incited by some terrible and factious spirit, they rushed into seditious measures against their fellow-inhabitants, the Greeks. The insurrection increased greatly, and in the following year, while Lupus was governor of all Egypt, it developed into a war of no mean magnitude. ^4.2.3 In the first attack it happened that they were victorious over the Greeks, who fled to Alexandria and imprisoned and slew the Jews that were in the city. But the Jews of Cyrene, although deprived of their aid, continued to plunder the land of Egypt and to devastate its districts, under the leadership of Lucuas. Against them the emperor sent Marcius Turbo with a foot and naval force and also with a force of cavalry.'" None

27. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Simon of Cyrene • Simon, of Cyrene • the crucifixion and resurrection, role of Simon of Cyrene in

Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 237; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 150, 336

28. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Ptolemais of Cyrene • Ptolemaïs of Cyrene

Found in books: Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 296; Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 190, 191

29. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Cyrene (Libya) • Synesius of Cyrene • Synesius of Cyrene, Ep. • Synesius of Cyrene, On Kingship • Synesius of Cyrene, and Dio Chrysostom • Synesius of Cyrene, and dogma • Synesius of Cyrene, and episcopacy • Synesius of Cyrene, and recusatio • Synesius of Cyrene, competitive self-assertion of • Synesius of Cyrene, on monasticism • Synesius of Cyrene, religious allegiance of • Synesius of Cyrene, upholding paideia

Found in books: Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 270, 390; Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 52; Hitch (2017), Animal sacrifice in the ancient Greek world, 52; Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 288, 289, 290, 291; Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 3; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 265

30. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Cyrene • Cyrene & Cyrenaica

Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 346; Spielman (2020), Jews and Entertainment in the Ancient World. 80

31. Vergil, Georgics, 1.133, 4.308-4.310, 4.315-4.317, 4.319-4.332, 4.350-4.356, 4.360-4.367, 4.374, 4.385, 4.387-4.388, 4.392-4.400, 4.403-4.415, 4.418-4.423, 4.443, 4.445, 4.448, 4.450-4.527, 4.532-4.558, 4.565
Tagged with subjects: • Cyrene • Cyrene (nymph)

Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 52, 55, 56, 77, 184, 193, 230, 260; Jenkyns (2013), God, Space, and City in the Roman Imagination, 276, 277; Keith and Myers (2023), Vergil and Elegy. 11, 12, 184, 185, 186, 191, 192; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 57, 71, 143, 144, 187; Putnam et al. (2023), The Poetic World of Statius' Silvae, 139

sup>
1.133 ut varias usus meditando extunderet artis ^4.308 Interea teneris tepefactus in ossibus umor ^4.309 aestuat et visenda modis animalia miris, ^4.310 trunca pedum primo, mox et stridentia pennis, ^4.315 Quis deus hanc, Musae, quis nobis extudit artem? ^4.316 Unde nova ingressus hominum experientia cepit? ^4.317 Pastor Aristaeus fugiens Peneia Tempe, ^4.319 tristis ad extremi sacrum caput adstitit amnis ^4.320 multa querens atque hac adfatus voce parentem: ^4.321 “Mater, Cyrene mater, quae gurgitis huius ^4.322 ima tenes, quid me praeclara stirpe deorum, ^4.323 si modo, quem perhibes, pater est Thymbraeus Apollo, ^4.324 invisum fatis genuisti? aut quo tibi nostri ^4.325 pulsus amor? quid me caelum sperare iubebas? ^4.326 En etiam hunc ipsum vitae mortalis honorem, ^4.327 quem mihi vix frugum et pecudum custodia sollers ^4.328 omnia temptanti extuderat, te matre relinquo. ^4.329 Quin age et ipsa manu felices erue silvas, ^4.330 fer stabulis inimicum ignem atque interfice messes, ^4.331 ure sata et validam in vites molire bipennem, ^4.332 tanta meae si te ceperunt taedia laudis.” ^4.350 luctus Aristaei, vitreisque sedilibus omnes ^4.351 obstipuere; sed ante alias Arethusa sorores ^4.352 prospiciens summa flavum caput extulit unda ^4.353 et procul: “O gemitu non frustra exterrita tanto, ^4.354 Cyrene soror, ipse tibi, tua maxima cura, ^4.355 tristis Aristaeus Penei genitoris ad undam ^4.356 stat lacrimans et te crudelem nomine dicit.” ^4.360 flumina, qua iuvenis gressus inferret. At illum ^4.361 curvata in montis faciem circumstetit unda ^4.362 accepitque sinu vasto misitque sub amnem. ^4.363 Iamque domum mirans genetricis et umida regna ^4.364 speluncisque lacus clausos lucosque sotes ^4.365 ibat et ingenti motu stupefactus aquarum ^4.366 omnia sub magna labentia flumina terra ^4.367 spectabat diversa locis, Phasimque Lycumque ^4.374 Postquam est in thalami pendentia pumice tecta ^4.385 ter flamma ad summum tecti subiecta reluxit. ^4.387 “Est in Carphatio Neptuni gurgite vates ^4.388 caeruleus Proteus, magnum qui piscibus aequor ^4.392 grandaevus Nereus; novit namque omnia vates, ^4.393 quae sint, quae fuerint, quae mox ventura trahantur; ^4.394 quippe ita Neptuno visum est, immania cuius ^4.395 armenta et turpes pascit sub gurgite phocas. ^4.396 Hic tibi, nate, prius vinclis capiendus, ut omnem ^4.397 expediat morbi causam eventusque secundet. ^4.398 Nam sine vi non ulla dabit praecepta, neque illum ^4.399 orando flectes; vim duram et vincula capto ^4.400 tende; doli circum haec demum frangentur ies. ^4.403 in secreta senis ducam, quo fessus ab undis ^4.404 se recipit, facile ut somno adgrediare iacentem. ^4.405 Verum ubi correptum manibus vinclisque tenebis, ^4.406 tum variae eludent species atque ora ferarum ^4.407 Fiet enim subito sus horridus atraque tigris ^4.408 squamosusque draco et fulva cervice leaena, ^4.409 aut acrem flammae sonitum dabit atque ita vinclis ^4.410 excidet, aut in aquas tenues dilapsus abibit. ^4.411 Sed quanto ille magis formas se vertet in omnes, ^4.412 tanto, nate, magis contende tenacia vincla, ^4.413 donec talis erit mutato corpore, qualem ^4.414 videris, incepto tegeret cum lumina somno.” ^4.415 Haec ait et liquidum ambrosiae defundit odorem, ^4.418 atque habilis membris venit vigor. Est specus ingens ^4.419 exesi latere in montis, quo plurima vento ^4.420 cogitur inque sinus scindit sese unda reductos, ^4.421 deprensis olim statio tutissima nautis; ^4.422 intus se vasti Proteus tegit obice saxi. ^4.423 Hic iuvenem in latebris aversum a lumine Nympha ^4.443 Verum ubi nulla fugam reperit fallacia, victus ^4.445 “Nam quis te, iuvenum confidentissime, nostras ^4.448 sed tu desine velle. Deum praecepta secuti ^4.450 Tantum effatus. Ad haec vates vi denique multa ^4.451 ardentes oculos intorsit lumine glauco ^4.452 et graviter frendens sic fatis ora resolvit. ^4.453 “Non te nullius exercent numinis irae; ^4.454 magna luis commissa: tibi has miserabilis Orpheus ^4.455 haudquaquam ob meritum poenas, ni fata resistant, ^4.456 suscitat et rapta graviter pro coniuge saevit. ^4.457 Illa quidem, dum te fugeret per flumina praeceps, ^4.458 immanem ante pedes hydrum moritura puella ^4.459 servantem ripas alta non vidit in herba. ^4.460 At chorus aequalis Dryadum clamore supremos ^4.461 implerunt montes; flerunt Rhodopeiae arces ^4.462 altaque Pangaea et Rhesi mavortia tellus ^4.463 atque Getae atque Hebrus et Actias Orithyia. ^4.464 Ipse cava solans aegrum testudine amorem ^4.465 te, dulcis coniunx, te solo in litore secum, ^4.466 te veniente die, te decedente canebat. ^4.467 Taenarias etiam fauces, alta ostia Ditis, ^4.468 et caligantem nigra formidine lucum ^4.469 ingressus manesque adiit regemque tremendum ^4.470 nesciaque humanis precibus mansuescere corda. ^4.471 At cantu commotae Erebi de sedibus imis ^4.472 umbrae ibant tenues simulacraque luce carentum, ^4.473 quam multa in foliis avium se milia condunt ^4.474 vesper ubi aut hibernus agit de montibus imber, ^4.475 matres atque viri defunctaque corpora vita ^4.476 magimum heroum, pueri innuptaeque puellae, ^4.477 impositique rogis iuvenes ante ora parentum, ^4.478 quos circum limus niger et deformis harundo ^4.479 Cocyti tardaque palus inamabilis unda ^4.480 alligat et noviens Styx interfusa coercet. ^4.481 Quin ipsae stupuere domus atque intima Leti ^4.482 tartara caeruleosque implexae crinibus angues ^4.483 Eumenides, tenuitque inhians tria Cerberus ora ^4.484 atque Ixionii vento rota constitit orbis. ^4.485 Iamque pedem referens casus evaserat omnes; ^4.486 redditaque Eurydice superas veniebat ad auras, ^4.487 pone sequens, namque hanc dederat Proserpina legem, ^4.488 cum subita incautum dementia cepit amantem, ^4.489 ignoscenda quidem, scirent si ignoscere manes. ^4.490 Restitit Eurydicenque suam iam luce sub ipsa ^4.491 immemor heu! victusque animi respexit. Ibi omnis ^4.492 effusus labor atque immitis rupta tyranni ^4.493 foedera, terque fragor stagnis auditus Avernis. ^4.494 Illa, “Quis et me,” inquit, “miseram et te perdidit, Orpheu, ^4.495 quis tantus furor? En iterum crudelia retro ^4.496 Fata vocant, conditque natantia lumina somnus. ^4.497 Iamque vale: feror ingenti circumdata nocte ^4.498 invalidasque tibi tendens, heu non tua, palmas!” ^4.499 dixit et ex oculis subito, ceu fumus in auras ^4.500 commixtus tenues, fugit diversa, neque illum, ^4.501 prensantem nequiquam umbras et multa volentem ^4.502 dicere, praeterea vidit, nec portitor Orci ^4.503 amplius obiectam passus transire paludem. ^4.504 Quid faceret? Quo se rapta bis coniuge ferret? ^4.505 Quo fletu Manis, quae numina voce moveret? ^4.506 Illa quidem Stygia nabat iam frigida cumba. ^4.507 Septem illum totos perhibent ex ordine menses ^4.508 rupe sub aeria deserti ad Strymonis undam ^4.509 flesse sibi et gelidis haec evolvisse sub antris ^4.510 mulcentem tigres et agentem carmine quercus; ^4.511 qualis populea maerens philomela sub umbra ^4.512 amissos queritur fetus, quos durus arator ^4.513 observans nido implumes detraxit; at illa ^4.514 flet noctem ramoque sedens miserabile carmen ^4.515 integrat et maestis late loca questibus implet. ^4.516 Nulla Venus, non ulli animum flexere hymenaei. ^4.517 Solus Hyperboreas glacies Tanaimque nivalem ^4.518 arvaque Rhipaeis numquam viduata pruinis ^4.519 lustrabat raptam Eurydicen atque inrita Ditis ^4.520 dona querens; spretae Ciconum quo munere matres ^4.521 inter sacra deum nocturnique orgia Bacchi ^4.522 discerptum latos iuvenem sparsere per agros. ^4.523 Tum quoque marmorea caput a cervice revulsum ^4.524 gurgite cum medio portans Oeagrius Hebrus ^4.525 volveret, Eurydicen vox ipsa et frigida lingua ^4.526 “ah miseram Eurydicen!” anima fugiente vocabat: ^4.527 “Eurydicen” toto referebant flumine ripae.” ^4.532 Haec omnis morbi causa; hinc miserabile Nymphae, ^4.533 cum quibus illa choros lucis agitabat in altis, ^4.534 exitium misere apibus. Tu munera supplex ^4.535 tende petens pacem et faciles venerare Napaeas; ^4.536 namque dabunt veniam votis irasque remittent. ^4.537 Sed modus orandi qui sit, prius ordine dicam. ^4.538 Quattuor eximios praestanti corpore tauros, ^4.539 qui tibi nunc viridis depascunt summa Lycaei, ^4.540 delige et intacta totidem cervice iuvencas. ^4.541 Quattuor his aras alta ad delubra dearum ^4.542 constitue et sacrum iugulis demitte cruorem, ^4.543 corporaque ipsa boum frondoso desere luco. ^4.544 Post, ubi nona suos Aurora ostenderit ortus, ^4.545 inferias Orphei Lethaea papavera mittes ^4.546 et nigram mactabis ovem lucumque revises: ^4.547 placatam Eurydicen vitula venerabere caesa.” ^4.548 Haud mora; continuo matris praecepta facessit; ^4.549 ad delubra venit, monstratas excitat aras, ^4.550 quattuor eximios praestanti corpore tauros ^4.551 ducit et intacta totidem cervice iuvencas. ^4.552 Post, ubi nona suos Aurora induxerat ortus, ^4.553 inferias Orphei mittit lucumque revisit. ^4.554 Hic vero subitum ac dictu mirabile monstrum ^4.555 adspiciunt, liquefacta boum per viscera toto ^4.556 stridere apes utero et ruptis effervere costis, ^4.557 immensasque trahi nubes, iamque arbore summa ^4.558 confluere et lentis uvam demittere ramis. ^4.565 carmina qui lusi pastorum audaxque iuventa,'' None

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1.133 And when the parched field quivers, and all the blade ^4.308 Venom into their bite, cleave to the vein ^4.309 And let the sting lie buried, and leave their live ^4.310 Behind them in the wound. But if you dread ^4.315 Or cut the empty wax away? for oft ^4.316 Into their comb the newt has gnawed unseen, ^4.317 And the light-loathing beetles crammed their bed,' "^4.319 The do-naught drone; or 'gainst the unequal foe" "^4.320 Swoops the fierce hornet, or the moth's fell tribe;" "^4.321 Or spider, victim of Minerva's spite," '^4.322 Athwart the doorway hangs her swaying net. ^4.323 The more impoverished they, the keenlier all ^4.324 To mend the fallen fortunes of their race ^4.325 Will nerve them, fill the cells up, tier on tier, ^4.326 And weave their granaries from the rifled flowers. ^4.327 Now, seeing that life doth even to bee-folk bring ^4.328 Our human chances, if in dire disease' "^4.329 Their bodies' strength should languish—which anon" '^4.330 By no uncertain tokens may be told— ^4.331 Forthwith the sick change hue; grim leanness mar ^4.332 Their visage; then from out the cells they bear ^4.350 Centaury, and the famed Cecropian thyme. ^4.351 There is a meadow-flower by country folk' "^4.352 Hight star-wort; 'tis a plant not far to seek;" '^4.353 For from one sod an ample growth it rears, ^4.354 Itself all golden, but girt with plenteous leaves, ^4.355 Where glory of purple shines through violet gloom. ^4.356 With chaplets woven hereof full oft are decked ^4.360 The roots of this, well seethed in fragrant wine, ^4.361 Set in brimmed baskets at their doors for food.' "^4.362 But if one's whole stock fail him at a stroke," '^4.363 Nor hath he whence to breed the race anew,' "^4.364 'Tis time the wondrous secret to disclose" '^4.365 Taught by the swain of Arcady, even how ^4.366 The blood of slaughtered bullocks oft has borne ^4.367 Bees from corruption. I will trace me back ^4.374 The quivered Persian presses, and that flood' "^4.385 With two years' growth are curling, and stop fast," ^4.387 And nostrils twain, and done with blows to death,' "^4.388 Batter his flesh to pulp i' the hide yet whole," ^4.392 When first the west winds bid the waters flow, ^4.393 Ere flush the meadows with new tints, and ere ^4.394 The twittering swallow buildeth from the beams. ^4.395 Meanwhile the juice within his softened bone ^4.396 Heats and ferments, and things of wondrous birth, ^4.397 Footless at first, anon with feet and wings, ^4.398 Swarm there and buzz, a marvel to behold; ^4.399 And more and more the fleeting breeze they take, ^4.400 Till, like a shower that pours from summer-clouds, ^4.403 Say what was he, what God, that fashioned forth' "^4.404 This art for us, O Muses? of man's skill" '^4.405 Whence came the new adventure? From thy vale, ^4.406 Peneian Tempe, turning, bee-bereft, ^4.407 So runs the tale, by famine and disease, ^4.408 Mournful the shepherd Aristaeus stood ^4.409 Fast by the haunted river-head, and thu ^4.410 With many a plaint to her that bare him cried: ^4.411 “Mother, Cyrene, mother, who hast thy home ^4.412 Beneath this whirling flood, if he thou sayest, ^4.413 Apollo, lord of Thymbra, be my sire,' "^4.414 Sprung from the Gods' high line, why barest thou me" "^4.415 With fortune's ban for birthright? Where is now" ^4.418 Lo! even the crown of this poor mortal life, ^4.419 Which all my skilful care by field and fold, ^4.420 No art neglected, scarce had fashioned forth,' "^4.421 Even this falls from me, yet thou call'st me son." '^4.422 Nay, then, arise! With thine own hands pluck up ^4.423 My fruit-plantations: on the homestead fling' "^4.443 of Vulcan's idle vigilance and the stealth" ^4.445 Counted the jostling love-joys of the Gods.' "^4.448 Smote on his mother's ears the mournful plaint" ^4.450 Amazement held them all; but Arethuse ^4.451 Before the rest put forth her auburn head, ^4.452 Peering above the wave-top, and from far ^4.453 Exclaimed, “Cyrene, sister, not for naught' "^4.454 Scared by a groan so deep, behold! 'tis he," "^4.455 Even Aristaeus, thy heart's fondest care," '^4.456 Here by the brink of the Peneian sire ^4.457 Stands woebegone and weeping, and by name ^4.458 Cries out upon thee for thy cruelty.” ^4.459 To whom, strange terror knocking at her heart, ^4.460 “Bring, bring him to our sight,” the mother cried; ^4.461 “His feet may tread the threshold even of Gods.” ^4.462 So saying, she bids the flood yawn wide and yield ^4.463 A pathway for his footsteps; but the wave ^4.464 Arched mountain-wise closed round him, and within ^4.465 Its mighty bosom welcomed, and let speed ^4.466 To the deep river-bed. And now, with eye' "^4.467 of wonder gazing on his mother's hall" '^4.468 And watery kingdom and cave-prisoned pool ^4.469 And echoing groves, he went, and, stunned by that ^4.470 Stupendous whirl of waters, separate saw ^4.471 All streams beneath the mighty earth that glide, ^4.472 Phasis and Lycus, and that fountain-head ^4.473 Whence first the deep Enipeus leaps to light, ^4.474 Whence father 4.475 And Hypanis that roars amid his rocks, ^4.476 And Mysian Caicus, and, bull-browed' "^4.477 'Twixt either gilded horn, 4.480 Soon as the chamber's hanging roof of stone" '^4.481 Was gained, and now Cyrene from her son ^4.482 Had heard his idle weeping, in due course ^4.483 Clear water for his hands the sisters bring, ^4.484 With napkins of shorn pile, while others heap ^4.485 The board with dainties, and set on afresh ^4.486 The brimming goblets; with Panchaian fire ^4.487 Upleap the altars; then the mother spake, ^4.488 “Take beakers of Maconian wine,” she said, ^4.489 “Pour we to Ocean.” Ocean, sire of all, ^4.490 She worships, and the sister-nymphs who guard ^4.491 The hundred forests and the hundred streams;' "^4.492 Thrice Vesta's fire with nectar clear she dashed," '^4.493 Thrice to the roof-top shot the flame and shone: ^4.494 Armed with which omen she essayed to speak:' "^4.495 “In Neptune's gulf Carpathian dwells a seer," '^4.496 Caerulean Proteus, he who metes the main ^4.497 With fish-drawn chariot of two-footed steeds; ^4.498 Now visits he his native home once more, ^4.499 Pallene and the Emathian ports; to him ^4.500 We nymphs do reverence, ay, and Nereus old; ^4.501 For all things knows the seer, both those which are ^4.502 And have been, or which time hath yet to bring; ^4.503 So willed it Neptune, whose portentous flocks,' "^4.504 And loathly sea-calves 'neath the surge he feeds." '^4.505 Him first, my son, behoves thee seize and bind ^4.506 That he may all the cause of sickness show, ^4.507 And grant a prosperous end. For save by force ^4.508 No rede will he vouchsafe, nor shalt thou bend ^4.509 His soul by praying; whom once made captive, ply ^4.510 With rigorous force and fetters; against these ^4.511 His wiles will break and spend themselves in vain. ^4.512 I, when the sun has lit his noontide fires, ^4.513 When the blades thirst, and cattle love the shade,' "^4.514 Myself will guide thee to the old man's haunt," '^4.515 Whither he hies him weary from the waves, ^4.516 That thou mayst safelier steal upon his sleep. ^4.517 But when thou hast gripped him fast with hand and gyve, ^4.518 Then divers forms and bestial semblance ^4.519 Shall mock thy grasp; for sudden he will change ^4.520 To bristly boar, fell tigress, dragon scaled, ^4.521 And tawny-tufted lioness, or send forth ^4.522 A crackling sound of fire, and so shake of ^4.523 The fetters, or in showery drops anon ^4.524 Dissolve and vanish. But the more he shift ^4.525 His endless transformations, thou, my son, ^4.526 More straitlier clench the clinging bands, until' "^4.527 His body's shape return to that thou sawest," ^4.532 Breathed effluence sweet, and a lithe vigour leapt ^4.533 Into his limbs. There is a cavern vast ^4.534 Scooped in the mountain-side, where wave on wave' "^4.535 By the wind's stress is driven, and breaks far up" '^4.536 Its inmost creeks—safe anchorage from of old ^4.537 For tempest-taken mariners: therewithin,' "^4.538 Behind a rock's huge barrier, Proteus hides." "^4.539 Here in close covert out of the sun's eye" '^4.540 The youth she places, and herself the while ^4.541 Swathed in a shadowy mist stands far aloof. ^4.542 And now the ravening dog-star that burns up ^4.543 The thirsty Indians blazed in heaven; his course ^4.544 The fiery sun had half devoured: the blade ^4.545 Were parched, and the void streams with droughty jaw ^4.546 Baked to their mud-beds by the scorching ray, ^4.547 When Proteus seeking his accustomed cave ^4.548 Strode from the billows: round him frolicking ^4.549 The watery folk that people the waste sea ^4.550 Sprinkled the bitter brine-dew far and wide. ^4.551 Along the shore in scattered groups to feed ^4.552 The sea-calves stretch them: while the seer himself, ^4.553 Like herdsman on the hills when evening bid ^4.554 The steers from pasture to their stall repair,' "^4.555 And the lambs' bleating whets the listening wolves," '^4.556 Sits midmost on the rock and tells his tale. ^4.557 But Aristaeus, the foe within his clutch, ^4.558 Scarce suffering him compose his aged limbs, ^4.565 Baffled at length, to his own shape returned,'' None

32. None, None, nan
Tagged with subjects: • Andros, Kyrene • Cyrene • Cyrene Isieion • Cyrene Isis aretalogy • Isis, at Cyrene • Kyrene, North Africa

Found in books: Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 81, 515; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 364; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 154

33. None, None, nan
Tagged with subjects: • Cyrene • Cyrene, decree of • Kyrene

Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 284; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 12, 37; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 202; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 20, 163

34. None, None, nan
Tagged with subjects: • Apollo, at Cyrene • sacred laws, Cyrene cathartic law

Found in books: Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 77, 78; Meinel (2015), Pollution and Crisis in Greek Tragedy, 9

35. None, None, nan
Tagged with subjects: • Apollo, at Cyrene • Kyrene, sacred law • sacred laws, Cyrene cathartic law

Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 131; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 77, 78; Meinel (2015), Pollution and Crisis in Greek Tragedy, 9

36. None, None, nan
Tagged with subjects: • Cyrene • Cyrene Isieion • Cyrene Isis aretalogy • Cyrene, The Garden Tomb • Isis, at Cyrene • Kyrene (Libya) • Kyrene, North Africa

Found in books: Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 197; Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 73; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 364; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 197; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 154, 164; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 9

37. None, None, nan
Tagged with subjects: • Simon of Cyrene • Simon, of Cyrene • cross, Simon of Cyrene crucified

Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 238; Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 78

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Tiresias: The Ancient Mediterranean Religions Source Database