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subject book bibliographic info
decree Katzoff (2019), On Jews in the Roman World: Collected Studies. 49, 67, 262, 286, 298, 322, 323, 348, 354, 357, 358, 360
Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 152, 164, 303
decree, / edict / law, julian’s edict against christian professors Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 187, 395
decree, / edict / law, justinian’s edict against philosophical schools Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 127, 151, 221
decree, / law, edict / Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 42, 129, 144, 191, 193, 195, 196, 197, 216, 228, 237, 250, 251, 252, 291, 295, 338, 364
decree, amphiaraos, honored in athenian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 291
decree, aparkhai, first fruits, first-fruits Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 116, 117
decree, apostles’ Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26, 27, 98, 133, 134, 324, 334, 335, 357
decree, apostolic Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 13, 14, 22, 151, 158, 169, 170
Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 143, 144, 145, 146, 147, 148, 159, 160
decree, archinus Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 188, 195
decree, aristoteles Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 198
decree, by the ionian koinon Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 65, 67, 71, 108
decree, callias Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 33
decree, canopus Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 134
decree, cleinias Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 38
decree, coinage Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 39
Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 288, 325
decree, congress Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 178, 202
decree, consolatory Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 259, 263
decree, darius’ Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 21
decree, demochares Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 212
decree, demophantus Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 190, 191, 245
decree, demophantus’ Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 194, 208, 216
decree, diopeithes Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 203
decree, divination, egyptian and greco-egyptian, oracular Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 741
decree, drakontides Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 203
decree, euhippos Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 194
decree, exiles Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 302
decree, first fruits Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 33
decree, herem, as imposed involuntarily on persons by Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 21, 22, 78, 79, 80, 81, 82, 230
decree, honorary Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 218, 242, 244, 275
decree, honorific Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 42, 213
decree, honorific, consolation Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 213, 214
decree, kallias Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 39
decree, kallias keitoukeitos, ulpian known as Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 100
decree, khalkis Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 73
decree, lampon, seer, amendment to the first-fruits Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 33, 276, 277
decree, law, distinction from Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 66
decree, megarian Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 36, 37
Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 191, 202, 212
Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 284, 325
Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 244
decree, mithridates Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 191, 192, 194, 198
decree, municipal governance Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 598
decree, natural law, as positive Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 95
decree, of archelaus, king of macedon, archinus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 328
decree, of cyrene Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 202
decree, of demon, demophantos Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 31, 50, 142
decree, of demosthenes Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 60
decree, of desiderius, lombard king Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 60
decree, of dionysus, diopeithes Tor (2017), Mortal and Divine in Early Greek Epistemology, 42, 43
decree, of diopeithes against, atheism Parker (2005), Polytheism and Society at Athens, 92, 93, 113
decree, of fate Schibli (2002), Hierocles of Alexandria, 348
decree, of god McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 257
decree, of kannonos Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 195, 224
decree, of miltiades Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 221, 231
decree, of patrocleides Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 249
decree, of pythodorus Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 40, 41
decree, of skambonidai festivals mentioned in Parker (2005), Polytheism and Society at Athens, 74, 156, 268, 470
decree, of syracosius Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 248
decree, of the koinon of asia, calendars Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 146, 147, 148, 149
decree, of the troizenians Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 221
decree, of themistocles Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 44, 221, 222
decree, of themistocles of athens Mikalson (2003), Herodotus and Religion in the Persian Wars, 58, 59, 92
decree, of theodosios i recounted by, sokrates of constantinople, “cunctos populos” Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 125
decree, of universal sacrifice, decian decian persecution Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 172, 173, 175, 176, 178, 183
decree, on citizenship, pericles Brule (2003), Women of Ancient Greece, 197
decree, on worship of artemis, boule and demos Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 102, 103
decree, orthagoras of araxa, citizen honored by Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 228
decree, pertaining to kastabeia festival, hemithea Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 302, 303
decree, philokrates Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 77
decree, posthumous, honorary Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 247, 249, 259
decree, proposal Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 143
decree, proposers Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 72
decree, proxenia Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 134, 135
decree, prytaneion Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 131, 132, 133, 137, 150, 162, 181, 237
decree, ptolemy, reference to dream in raphia Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 91, 92
decree, publication, senatus consultum, senatorial Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 262
decree, rabbinic Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 84
decree, reference to dream of ptolemy iv, raphia Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 91, 92
decree, related to, bacchic rites Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 29
decree, s.c. de agro pergameno, senatus consultum, senatorial Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 256
decree, s.c. popillianum, senatus consultum, senatorial Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 352
decree, sacred orgas, land Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 36
decree, seleukos Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 71
decree, spensithios Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 48, 311
decree, springhouse, athens Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 55, 145, 156
decree, stratocles Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 214
decree, theozotides Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 189, 191, 195
decree, thoudippos Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111, 116
decree, thoudippos thourion, apollo at Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 375, 376
decree, thought and action, thoudippos Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 22
decree, with law, force, of Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 43
decree/persecution, of decius Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 61, 180, 181, 183, 185, 186, 187, 188, 194, 195, 196, 198, 200
decree/s, edict, memoranda, prostagma Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 17, 23, 24, 41, 42, 123, 131, 132, 133, 134, 135, 140, 141, 142, 143, 214, 224, 226
decreed, by the de-rabbanan, laws rabbis Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 30, 97
decreed, by the de-rabbanan, laws rabbis, on tosefet shabbat Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 74, 75
decreed, by, isis, mercy Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 246
decreed, to vespasian and titus, arch Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 148, 284
decrees Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 35, 100, 253
decrees, abbreviated Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 16, 24, 47, 49, 89, 90, 110, 111, 112, 113, 115, 123, 128, 132, 137, 142
decrees, about, sexual activity Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 230
decrees, abuse of Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 213
decrees, aeschines use of Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 88, 90, 118
decrees, after, bar kokhba revolt, roman Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 42
decrees, against judaism, antiochus iv epiphanes Schwartz (2008), 2 Maccabees, 541
decrees, and responses of augurium Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 42, 133, 138, 139, 140, 141, 142, 143, 149, 164, 169, 180, 184, 188, 189, 283, 284, 288, 289, 291
decrees, and, education Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 232
decrees, and, women Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 215
decrees, andocides use of Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 48
decrees, announcement of Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 63, 111, 233
decrees, antiquarian, interest in Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 231
decrees, arbitration, arbitral Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 60
decrees, artemision, month, made sacred by Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 100, 102, 103
decrees, as evidence Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 62
decrees, as law Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 43
decrees, as paradigms Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 43, 56, 102, 142, 148, 221
decrees, as proofs Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 62, 233
decrees, associations Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 17, 40, 41, 43, 46, 47, 51, 52, 67, 89, 91, 92, 121, 122, 126, 127, 128, 147, 148, 150, 158, 159, 160, 161, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 174, 175, 176, 177, 178, 197, 200, 206, 208, 209, 210, 211, 242, 247
decrees, at amphiareion, federal proxeny Wilding (2022), Reinventing the Amphiareion at Oropos, 122, 160, 161, 162, 164, 165, 166, 167, 168, 169, 170, 171
decrees, at sanctuary of athena itonia, koroneia, proxeny Wilding (2022), Reinventing the Amphiareion at Oropos, 125, 177, 178, 179, 180
decrees, at the amphiareion, proxeny decrees, decrees, of proxenia, earliest Wilding (2022), Reinventing the Amphiareion at Oropos, 11, 77, 78, 80, 138, 149, 150, 155
decrees, athenian ethos and Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 49
decrees, athenian honorary Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 186, 187, 216
decrees, authority of Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 32, 132
decrees, civilisation and Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 212
decrees, close attention to Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 106, 126
decrees, commotion Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 247
decrees, concerning the amphiareion Wilding (2022), Reinventing the Amphiareion at Oropos, 47, 49, 50, 51, 53, 54, 55, 56, 57, 59, 61, 62, 63, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 107, 108, 109, 111, 113, 114, 115, 116, 117, 118
decrees, consequences of Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 106
decrees, critique of Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 28, 36, 41, 81, 92, 96, 97, 105, 162, 169, 189
decrees, cult associations and Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 88
decrees, decurions Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 306
decrees, democracy, and Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 39
decrees, demosthenes use in on the crown Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 88, 90, 234
decrees, destruction of Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 65, 89, 141
decrees, dissemination of Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 120
decrees, dreams, in egypt, and oracular amuletic Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 84, 616
decrees, eighteen Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 10, 11, 12, 13, 14, 20, 164, 377, 428, 606
decrees, enforcement of Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 66
decrees, epigraphical publication of Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 177, 185
decrees, expenditure upon Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 31
decrees, fabricated Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 44, 50, 61, 142, 205, 223, 226, 230, 233, 234, 269, 272
decrees, festivals and Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 94
decrees, formulae Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 36, 192, 208, 215, 236
decrees, honorific Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 122, 132
Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 125
Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 158, 159, 160, 162, 164, 165, 166, 169, 171, 172
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 158, 159, 160, 162, 164, 165, 166, 169, 171, 172
Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 18, 30, 43, 47, 65, 85, 89, 101, 111, 127, 145, 150, 164, 166, 180, 236
decrees, honorific statues, and proxeny Wilding (2022), Reinventing the Amphiareion at Oropos, 3, 57, 59, 62, 108, 122, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 162, 173, 175, 177, 178, 179, 180, 181, 182, 183, 184, 185, 187, 188, 218, 220, 234, 236, 237, 238, 262
decrees, humour and Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 220
decrees, in josephus Feldman (2006), Judaism and Hellenism Reconsidered, 327
decrees, inanity of Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 189
decrees, inscribed location, of proxeny Wilding (2022), Reinventing the Amphiareion at Oropos, 175, 177, 234
decrees, intention of Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 106, 112, 234
decrees, language of homer, honorary Feldman (2006), Judaism and Hellenism Reconsidered, 82, 83
decrees, law, as distinct from Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 4, 17, 160, 177
decrees, laws, jewish, compared to royal Schwartz (2008), 2 Maccabees, 137, 314, 347
decrees, laws, nomoi, and Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 28, 30, 32, 33, 91
decrees, letter Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 92
decrees, liability for Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 56, 86, 92
decrees, lousoi Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 285
decrees, lycurgus use of Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 43, 52, 53
decrees, manumission, boiotian Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 367
decrees, misleading presentations of Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 97, 220
decrees, non-athenians and Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 174
decrees, of akraiphia, proxeny Wilding (2022), Reinventing the Amphiareion at Oropos, 180, 181
decrees, of assembly Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 97, 98, 99, 100, 101, 102, 103, 105, 111
decrees, of boiotian koinon, proxeny Wilding (2022), Reinventing the Amphiareion at Oropos, 121, 122, 125, 136, 137, 138, 139, 140, 141, 142, 143, 158, 159, 160, 161, 162, 164, 165, 166, 167, 168, 169, 170, 171, 173, 175, 177, 178, 179, 180, 181, 182, 183, 184, 185, 187, 188
decrees, of c. concerning jewish state, julius caesar, and jews 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, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 94, 95, 96, 97, 98, 99
decrees, of caesar concerning, josephus, on jewish state 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, 32, 33
decrees, of emperor Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 288
decrees, of proxeny decrees, proxenia, and external interaction Wilding (2022), Reinventing the Amphiareion at Oropos, 143, 149, 150, 151, 152, 154, 155, 156, 160
decrees, of proxeny decrees, proxenia, contexts of Wilding (2022), Reinventing the Amphiareion at Oropos, 149, 150, 151, 152, 154, 155, 156, 158
decrees, of proxeny decrees, proxenia, decline in inscription of Wilding (2022), Reinventing the Amphiareion at Oropos, 191, 237, 240
decrees, of proxeny decrees, proxenia, geographical considerations of Wilding (2022), Reinventing the Amphiareion at Oropos, 152, 154, 155
decrees, of proxeny decrees, proxenia, inscribed media of Wilding (2022), Reinventing the Amphiareion at Oropos, 137, 138, 139, 140, 141, 142, 143, 173, 175, 177, 178, 179, 180, 181, 182, 183, 184, 185, 187, 188, 237
decrees, of proxeny decrees, proxenia, issuing authorities of Wilding (2022), Reinventing the Amphiareion at Oropos, 137, 138, 139, 140, 141, 142, 143
decrees, oral dissemination of Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 181, 233
decrees, persian war Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 3, 44, 54, 222
decrees, persuasion and Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 30
decrees, philotimia, in honorific Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 104
decrees, priesthood regulations and Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 41
decrees, rational argument and Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 120
decrees, reciprocity, and honorific Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 122, 132, 142
decrees, relating to, sabbath Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 57, 70, 213, 214, 225, 236, 237, 271, 284, 294
decrees, reliability of Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 62
decrees, religion and Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 125
decrees, religion, egyptian and greco-egyptian, oracular amuletic Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 84, 616
decrees, roman empire, of against jewish ritual practice Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 55, 56, 57, 58, 59, 60, 61, 66
decrees, sales of priesthoods and Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 49, 52
decrees, sanctuary management and Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 14
decrees, timelessness of Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 87
decrees, tribal Wilding (2022), Reinventing the Amphiareion at Oropos, 95, 96, 97
decrees, truth of Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 60
god, decrees, of Levison (2009), Filled with the Spirit, 14, 15, 16, 411

List of validated texts:
47 validated results for "decree"
1. None, None, nan (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Apostles’ decree • God,decrees of

 Found in books: Levison (2009), Filled with the Spirit, 15; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 98
2. Herodotus, Histories, 1.54, 5.55, 7.141-7.142 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Decree, proposal • Demophantus’ decree • Themistocles of Athens, decree of • prytaneion decree • springhouse decree (Athens)

 Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 208; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 55, 162; Mikalson (2003), Herodotus and Religion in the Persian Wars, 58; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 143

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1.54 ἐπείτε δὲ ἀνενειχθέντα τὰ θεοπρόπια ἐπύθετο ὁ Κροῖσος, ὑπερήσθη τε τοῖσι χρηστηρίοισι, πάγχυ τε ἐλπίσας καταλύσειν τὴν Κύρου βασιληίην, πέμψας αὖτις ἐς Πυθὼ Δελφοὺς δωρέεται, πυθόμενος αὐτῶν τὸ πλῆθος, κατʼ ἄνδρα δύο στατῆρσι ἕκαστον χρυσοῦ. Δελφοὶ δὲ ἀντὶ τούτων ἔδοσαν Κροίσῳ καὶ Λυδοῖσι προμαντηίην καὶ ἀτελείην καὶ προεδρίην, καὶ ἐξεῖναι τῷ βουλομένῳ αὐτῶν γίνεσθαι Δελφὸν ἐς τὸν αἰεὶ χρόνον.
5.55 ἀπελαυνόμενος δὲ ὁ Ἀρισταγόρης ἐκ τῆς Σπάρτης ἤιε ἐς τὰς Ἀθήνας γενομένας τυράννων ὧδε ἐλευθέρας. ἐπεὶ Ἵππαρχον τὸν Πεισιστράτου, Ἱππίεω δὲ τοῦ τυράννου ἀδελφεόν, ἰδόντα ὄψιν ἐνυπνίου τῷ ἑωυτοῦ πάθεϊ ἐναργεστάτην κτείνουσι Ἀριστογείτων καὶ Ἁρμόδιος, γένος ἐόντες τὰ ἀνέκαθεν Γεφυραῖοι, μετὰ ταῦτα ἐτυραννεύοντο Ἀθηναῖοι ἐπʼ ἔτεα τέσσερα οὐδὲν ἧσσον ἀλλὰ καὶ μᾶλλον ἢ πρὸ τοῦ.
7.141 ταῦτα ἀκούσαντες οἱ τῶν Ἀθηναίων θεοπρόποι συμφορῇ τῇ μεγίστῃ ἐχρέωντο. προβάλλουσι δὲ σφέας αὐτοὺς ὑπὸ τοῦ κακοῦ τοῦ κεχρησμένου, Τίμων ὁ Ἀνδροβούλου, τῶν Δελφῶν ἀνὴρ δόκιμος ὅμοια τῷ μάλιστα, συνεβούλευέ σφι ἱκετηρίην λαβοῦσι δεύτερα αὖτις ἐλθόντας χρᾶσθαι τῷ χρηστηρίῳ ὡς ἱκέτας. πειθομένοισι δὲ ταῦτα τοῖσι Ἀθηναίοισι καὶ λέγουσι “ὦναξ, χρῆσον ἡμῖν ἄμεινόν τι περὶ τῆς πατρίδος, αἰδεσθεὶς τὰς ἱκετηρίας τάσδε τάς τοι ἥκομεν φέροντες, ἢ οὔ τοι ἄπιμεν ἐκ τοῦ ἀδύτου, ἀλλʼ αὐτοῦ τῇδε μενέομεν ἔστʼ ἂν καὶ τελευτήσωμεν,” ταῦτα δὲ λέγουσι ἡ πρόμαντις χρᾷ δεύτερα τάδε. οὐ δύναται Παλλὰς Δίʼ Ὀλύμπιον ἐξιλάσασθαι λισσομένη πολλοῖσι λόγοις καὶ μήτιδι πυκνῇ. σοὶ δὲ τόδʼ αὖτις ἔπος ἐρέω ἀδάμαντι πελάσσας. τῶν ἄλλων γὰρ ἁλισκομένων ὅσα Κέκροπος οὖρος ἐντὸς ἔχει κευθμών τε Κιθαιρῶνος ζαθέοιο, τεῖχος Τριτογενεῖ ξύλινον διδοῖ εὐρύοπα Ζεύς μοῦνον ἀπόρθητον τελέθειν, τὸ σὲ τέκνα τʼ ὀνήσει. μηδὲ σύ γʼ ἱπποσύνην τε μένειν καὶ πεζὸν ἰόντα πολλὸν ἀπʼ ἠπείρου στρατὸν ἥσυχος, ἀλλʼ ὑποχωρεῖν νῶτον ἐπιστρέψας· ἔτι τοι ποτε κἀντίος ἔσσῃ. ὦ θείη Σαλαμίς, ἀπολεῖς δὲ σὺ τέκνα γυναικῶν ἤ που σκιδναμένης Δημήτερος ἢ συνιούσης. 7.142 ταῦτα σφι ἠπιώτερα γὰρ τῶν προτέρων καὶ ἦν καὶ ἐδόκεε εἶναι, συγγραψάμενοι ἀπαλλάσσοντο ἐς τὰς Ἀθήνας. ὡς δὲ ἀπελθόντες οἱ θεοπρόποι ἀπήγγελλον ἐς τὸν δῆμον, γνῶμαι καὶ ἄλλαι πολλαὶ γίνονται διζημένων τὸ μαντήιον καὶ αἵδε συνεστηκυῖαι μάλιστα. τῶν πρεσβυτέρων ἔλεγον μετεξέτεροι δοκέειν σφίσι τὸν θεὸν τὴν ἀκρόπολιν χρῆσαι περιέσεσθαι. ἡ γὰρ ἀκρόπολις τὸ πάλαι τῶν Ἀθηναίων ῥηχῷ ἐπέφρακτο. οἳ μὲν δὴ κατὰ τὸν φραγμὸν συνεβάλλοντο τοῦτο τὸ ξύλινον τεῖχος εἶναι, οἳ δʼ αὖ ἔλεγον τὰς νέας σημαίνειν τὸν θεόν, καὶ ταύτας παραρτέεσθαι ἐκέλευον τὰ ἄλλα ἀπέντας. τοὺς ὦν δὴ τὰς νέας λέγοντας εἶναι τὸ ξύλινον τεῖχος ἔσφαλλε τὰ δύο τὰ τελευταῖα ῥηθέντα ὑπὸ τῆς Πυθίης, ὦ θείη Σαλαμίς, ἀπολεῖς δὲ σὺ τέκνα γυναικῶν ἤ που σκιδναμένης Δημήτερος ἢ συνιούσης. κατὰ ταῦτα τὰ ἔπεα συνεχέοντο αἱ γνῶμαι τῶν φαμένων τὰς νέας τὸ ξύλινον τεῖχος εἶναι· οἱ γὰρ χρησμολόγοι ταύτῃ ταῦτα ἐλάμβανον, ὡς ἀμφὶ Σαλαμῖνα δεῖ σφεας ἑσσωθῆναι ναυμαχίην παρασκευασαμένους.'' None		sup>
1.54 When the divine answers had been brought back and Croesus learned of them, he was very pleased with the oracles. So, altogether expecting that he would destroy the kingdom of Cyrus, he sent once again to Pytho and endowed the Delphians, whose number he had learned, with two gold staters apiece. ,The Delphians, in return, gave Croesus and all Lydians the right of first consulting the oracle, exemption from all charges, the chief seats at festivals, and perpetual right of Delphian citizenship to whoever should wish it.
5.55 When he was forced to leave Sparta, Aristagoras went to Athens, which had been freed from its ruling tyrants in the manner that I will show. First Hipparchus, son of Pisistratus and brother of the tyrant Hippias, had been slain by Aristogiton and Harmodius, men of Gephyraean descent. This was in fact an evil of which he had received a premonition in a dream. After this the Athenians were subject for four years to a tyranny not less but even more absolute than before.
7.141 When the Athenian messengers heard that, they were very greatly dismayed, and gave themselves up for lost by reason of the evil foretold. Then Timon son of Androbulus, as notable a man as any Delphian, advised them to take boughs of supplication and in the guise of suppliants, approach the oracle a second time. ,The Athenians did exactly this; “Lord,” they said, “regard mercifully these suppliant boughs which we bring to you, and give us some better answer concerning our country. Otherwise we will not depart from your temple, but remain here until we die.” Thereupon the priestess gave them this second oracle: ,7.142 This answer seemed to be and really was more merciful than the first, and the envoys, writing it down, departed for Athens. When the messengers had left Delphi and laid the oracle before the people, there was much inquiry concerning its meaning, and among the many opinions which were uttered, two contrary ones were especially worthy of note. Some of the elder men said that the gods answer signified that the acropolis should be saved, for in old time the acropolis of Athens had been fenced by a thorn hedge, ,which, by their interpretation, was the wooden wall. But others supposed that the god was referring to their ships, and they were for doing nothing but equipping these. Those who believed their ships to be the wooden wall were disabled by the two last verses of the oracle:
3. Thucydides, The History of The Peloponnesian War, 1.139.1-1.139.2, 5.18 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Megarian Decree • Megarian decree • Thoudippos decree • aparkhai (first fruits), First-fruits decree • coinage, Decree

 Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 116; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 191; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 325

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1.139.1 Λακεδαιμόνιοι δὲ ἐπὶ μὲν τῆς πρώτης πρεσβείας τοιαῦτα ἐπέταξάν τε καὶ ἀντεκελεύσθησαν περὶ τῶν ἐναγῶν τῆς ἐλάσεως: ὕστερον δὲ φοιτῶντες παρ᾽ Ἀθηναίους Ποτειδαίας τε ἀπανίστασθαι ἐκέλευον καὶ Αἴγιναν αὐτόνομον ἀφιέναι, καὶ μάλιστά γε πάντων καὶ ἐνδηλότατα προύλεγον τὸ περὶ Μεγαρέων ψήφισμα καθελοῦσι μὴ ἂν γίγνεσθαι πόλεμον, ἐν ᾧ εἴρητο αὐτοὺς μὴ χρῆσθαι τοῖς λιμέσι τοῖς ἐν τῇ Ἀθηναίων ἀρχῇ μηδὲ τῇ Ἀττικῇ ἀγορᾷ. 1.139.2 οἱ δὲ Ἀθηναῖοι οὔτε τἆλλα ὑπήκουον οὔτε τὸ ψήφισμα καθῄρουν, ἐπικαλοῦντες ἐπεργασίαν Μεγαρεῦσι τῆς γῆς τῆς ἱερᾶς καὶ τῆς ἀορίστου καὶ ἀνδραπόδων ὑποδοχὴν τῶν ἀφισταμένων.' ' None		sup>
1.139.1 To return to the Lacedaemonians. The history of their first embassy, the injunctions which it conveyed, and the rejoinder which it provoked, concerning the expulsion of the accursed persons, have been related already. It was followed by a second, which ordered Athens to raise the siege of Potidaea, and to respect the independence of Aegina . Above all, it gave her most distinctly to understand that war might be prevented by the revocation of the Megara decree, excluding the Megarians from the use of Athenian harbors and of the market of Athens . 1.139.2 But Athens was not inclined either to revoke the decree, or to entertain their other proposals; she accused the Megarians of pushing their cultivation into the consecrated ground and the unenclosed land on the border, and of harboring her runaway slaves. ' ' None
4. Xenophon, Hellenica, 1.7.16 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • decree of Kannonos • decree-proposer • democracy, and decrees

 Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 528; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 39, 224

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1.7.16 After this Euryptolemus mounted the platform and spoke as follows in defence of the generals: I have come to the platform, men of Athens, partly to accuse Pericles, though he is my kinsman and intimate, and Diomedon, who is my friend, partly 406 B.C. to speak in their defence, and partly to advise the measures which seem to me to be best for the state as a whole.'' None
5. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Megarian Decree • Megarian decree • decree, Megarian • decrees, civilisation and

 Found in books: Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 36; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 212; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 284
6. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Congress decree • Megarian Decree • coinage, Decree

 Found in books: Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 178; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 325
7. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Cyrene, decree of • Demophantus’ decree • Euhippos decree

 Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 194; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 202
8. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • decrees, honorific

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 169; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 169
9. Aeschines, Letters, 1.81, 3.4, 3.187, 3.223, 3.243 (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Archinus decree • Aristoteles decree • Demon, Demophantos, decree of • Exiles Decree • Theozotides decree • decree proposers • decrees, Aeschines use of • decrees, Athenian ethos and • decrees, Demosthenes use in On the Crown • decrees, as paradigms • decrees, critique of • decrees, fabricated • decrees, formulae • decrees, liability for

 Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 72; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 188, 189, 198; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 36, 49, 50, 56, 88, 90; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 302

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1.81 will pass over the most of these incidents and those which happened long ago, but I do wish to remind you of what took place at the very assembly in which I instituted this process against Timarchus.The first step in the process was for Aeschines, at a meeting of the assembly, formally to summon Timarchus to legal scrutiny (dokimasi/a) of his right to speak before the people.The Senate of the Areopagus appeared before the people in accordance with the resolution that Timarchus had introduced in the matter of the dwelling-houses on the Pnyx. The member of the Areopagus who spoke was Autolycus, a man whose life has been good and pious, by Zeus and Apollo, and worthy of that body.
3.4 men who have set aside the lawful processes of the courts, and carry their verdicts in the assembly by appeal to passion. The result of all this is that we have ceased to hear that wisest and most judicious of all the proclamations to which the city was once accustomed, “Who of the men above fifty years of age wishes to address the people,” and then who of the other Athenians in turn. The disorder of the public men can no longer be controlled by the laws, nor by the prytanes, nor by the presiding officers, nor by the presiding tribe, the tenth part of the city.
3.187 Again, in the Metroön you may see the reward that you gave to the band from Phyle , who brought the people back from exile. For Archinus of Coele, one of the men who brought back the people, was the author of the resolution. He moved, first, to give them for sacrifice and dedicatory offerings a thousand drachmas, less than ten drachmas per man; then that they be crowned each with a crown of olive (not of gold, for then the crown of olive was prized, but today even a crown of gold is held in disdain). And not even this will he allow to be done carelessly, but only after careful examination by the Senate, to determine who of them actually stood siege at Phyle when the Lacedaemonians and the Thirty made their attack, not those who deserted their post—as at Chaeroneia—in the face of the advancing enemy. As proof of what I say, the clerk shall read the resolution to you. Resolution as to the Reward of the Band from Phyle
3.223 And by your recriminations you so blocked the punishment which was your due that the danger came, not upon you, the wrong-doer, but upon those who attempted to proceed against you; for in your charges you everlastingly brought forward Alexander and Philip, and complained that certain persons were fettering the opportunities of the city—you who always ruin the opportunity of to-day, and guarantee that of to-morrow. And when at last you were on the point of being impeached by me, did you not contrive the arrest of Anaxinus of Oreus, who was making purchases for Olympias?
3.243 Or is the man whom you have moved to crown so obscure a man as not to be known by those whom he has served, unless some one shall help you to describe him? Pray ask the jury whether they knew Chabrias and Iphicrates and Timotheus, and inquire why they gave them those rewards and set up their statues. All will answer with one voice, that they honored Chabrias for the battle of Naxos , and Iphicrates because he destroyed a regiment of the Lacedaemonians, and Timotheus because of his voyage to Corcyra , and other men, each because of many a glorious deed in war.'' None
10. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Decrees, concerning the Amphiareion • Demon, Demophantos, decree of • Demophantus decree • Theozotides decree • decrees, authority of • decrees, fabricated • law,, as distinct from decrees • laws (nomoi), and decrees • prytaneion decree

 Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 162, 191; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 32, 33, 50; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 4, 17; Wilding (2022), Reinventing the Amphiareion at Oropos, 89
11. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Julius Caesar, and Jews, decrees of C. concerning Jewish state • decree, by the Ionian Koinon • senatus consultum (senatorial decree), publication

 Found in books: Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 71; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 262; 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, 96, 98
12. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • decrees, honorific

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 158, 162, 164; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 158, 162, 164
13. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • arch, decreed to Vespasian and Titus • augurium, decrees and responses of

 Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 291; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 148
14. Josephus Flavius, Jewish Antiquities, 14.146-14.147, 14.256-14.258, 20.118 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Decrees, Eighteen • Josephus, on Jewish state, decrees of Caesar concerning • Julius Caesar, and Jews, decrees of C. concerning Jewish state • Sabbath, decrees relating to • arch, decreed to Vespasian and Titus • decree

 Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 262; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 70; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 148; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 377; 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, 32, 34, 64

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14.146 περὶ ὧν ̓Αλέξανδρος ̓Ιάσονος καὶ Νουμήνιος ̓Αντιόχου καὶ ̓Αλέξανδρος Δωροθέου ̓Ιουδαίων πρεσβευταί, ἄνδρες ἀγαθοὶ καὶ σύμμαχοι διελέχθησαν ἀνανεούμενοι τὰς προϋπηργμένας πρὸς ̔Ρωμαίους χάριτας καὶ τὴν φιλίαν,' "14.147 καὶ ἀσπίδα χρυσῆν σύμβολον τῆς συμμαχίας γενομένην ἀνήνεγκαν ἀπὸ χρυσῶν μυριάδων πέντε, καὶ γράμματ' αὐτοῖς ἠξίωσαν δοθῆναι πρός τε τὰς αὐτονομουμένας πόλεις καὶ πρὸς βασιλεῖς ὑπὲρ τοῦ τὴν χώραν αὐτῶν καὶ τοὺς λιμένας ἀδείας τυγχάνειν καὶ μηδὲν ἀδικεῖσθαι," 14.256 Ψήφισμα ̔Αλικαρνασέων. ἐπὶ ἱερέως Μέμνονος τοῦ ̓Αριστείδου, κατὰ δὲ ποίησιν Εὐωνύμου, ̓Ανθεστηριῶνος * ἔδοξε τῷ δήμῳ εἰσηγησαμένου Μάρκου ̓Αλεξάνδρου. 14.257 ἐπεὶ τὸ πρὸς τὸ θεῖον εὐσεβές τε καὶ ὅσιον ἐν ἅπαντι καιρῷ διὰ σπουδῆς ἔχομεν κατακολουθοῦντες τῷ δήμῳ τῶν ̔Ρωμαίων πάντων ἀνθρώπων ὄντι εὐεργέτῃ καὶ οἷς περὶ τῆς ̓Ιουδαίων φιλίας καὶ συμμαχίας πρὸς τὴν πόλιν ἔγραψεν, ὅπως συντελῶνται αὐτοῖς αἱ εἰς τὸν θεὸν ἱεροποιίαι καὶ ἑορταὶ αἱ εἰθισμέναι καὶ σύνοδοι, 14.258 δεδόχθαι καὶ ἡμῖν ̓Ιουδαίων τοὺς βουλομένους ἄνδρας τε καὶ γυναῖκας τά τε σάββατα ἄγειν καὶ τὰ ἱερὰ συντελεῖν κατὰ τοὺς ̓Ιουδαίων νόμους καὶ τὰς προσευχὰς ποιεῖσθαι πρὸς τῇ θαλάττῃ κατὰ τὸ πάτριον ἔθος. ἂν δέ τις κωλύσῃ ἢ ἄρχων ἢ ἰδιώτης, τῷδε τῷ ζημιώματι ὑπεύθυνος ἔστω καὶ ὀφειλέτω τῇ πόλει.' "
20.118 Γίνεται δὲ καὶ Σαμαρείταις πρὸς ̓Ιουδαίους ἔχθρα δι' αἰτίαν τοιαύτην: ἔθος ἦν τοῖς Γαλιλαίοις ἐν ταῖς ἑορταῖς εἰς τὴν ἱερὰν πόλιν παραγινομένοις ὁδεύειν διὰ τῆς Σαμαρέων χώρας. καὶ τότε καθ' ὁδὸν αὐτοῖς κώμης Γιναῆς λεγομένης τῆς ἐν μεθορίῳ κειμένης Σαμαρείας τε καὶ τοῦ μεγάλου πεδίου τινὲς συνάψαντες μάχην πολλοὺς αὐτῶν ἀναιροῦσιν."' None		sup>
14.146 concerning the affairs which Alexander, the son of Jason, and Numenius, the son of Antiochus, and Alexander, the son of Dositheus, ambassadors of the Jews, good and worthy men, proposed, who came to renew that league of goodwill and friendship with the Romans which was in being before. 14.147 They also brought a shield of gold, as a mark of confederacy, valued at fifty thousand pieces of gold; and desired that letters might be given them, directed both to the free cities and to the kings, that their country and their havens might be at peace, and that no one among them might receive any injury.
14.256 23. The decree of those of Halicarnassus. “When Memnon, the son of Orestidas by descent, but by adoption of Euonymus, was priest, on the —— day of the month Aristerion, the decree of the people, upon the representation of Marcus Alexander, was this: 14.257 Since we have ever a great regard to piety towards God, and to holiness; and since we aim to follow the people of the Romans, who are the benefactors of all men, and what they have written to us about a league of friendship and mutual assistance between the Jews and our city, and that their sacred offices and accustomed festivals and assemblies may be observed by them; 14.258 we have decreed, that as many men and women of the Jews as are willing so to do, may celebrate their Sabbaths, and perform their holy offices, according to the Jewish laws; and may make their proseuchae at the sea-side, according to the customs of their forefathers; and if any one, whether he be a magistrate or private person, hindereth them from so doing, he shall be liable to a fine, to be applied to the uses of the city.”
20.118 1. Now there arose a quarrel between the Samaritans and the Jews on the occasion following: It was the custom of the Galileans, when they came to the holy city at the festivals, to take their journeys through the country of the Samaritans; and at this time there lay, in the road they took, a village that was called Ginea, which was situated in the limits of Samaria and the great plain, where certain persons thereto belonging fought with the Galileans, and killed a great many of them.'' None
15. Josephus Flavius, Jewish War, 2.228, 2.232, 2.286, 2.293 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Decrees, Eighteen • Julius Caesar, and Jews, decrees of C. concerning Jewish state

 Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 377; 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, 64, 72, 88, 98

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2.228 Μετελάμβανεν δὲ ταύτην τὴν συμφορὰν ἄλλος λῃστρικὸς θόρυβος. κατὰ γὰρ τὴν Βαιθωρὼ δημοσίαν ὁδὸν Στεφάνου τινὸς δούλου Καίσαρος ἀποσκευὴν κομιζομένην διήρπασαν λῃσταὶ προσπεσόντες.
2.232 Αὖθις δὲ Γαλιλαίων καὶ Σαμαρέων γίνεται συμβολή. κατὰ γὰρ Γήμαν καλουμένην κώμην, ἥτις ἐν τῷ μεγάλῳ πεδίῳ κεῖται τῆς Σαμαρείτιδος, πολλῶν ἀναβαινόντων ̓Ιουδαίων ἐπὶ τὴν ἑορτὴν ἀναιρεῖταί τις Γαλιλαῖος.' "
2.286 ὡς δ' ὑπερορῶν τὰς δεήσεις πρὸς ἐπήρειαν ἔτι καὶ παρῳκοδόμει τὸ χωρίον ἐκεῖνος ἐργαστήρια κατασκευαζόμενος στενήν τε καὶ παντάπασιν βιαίαν πάροδον ἀπέλειπεν αὐτοῖς, τὸ μὲν πρῶτον οἱ θερμότεροι τῶν νέων προπηδῶντες οἰκοδομεῖν ἐκώλυον." 2.293 Πρὸς τοῦτο τῶν ἐν ̔Ιεροσολύμοις ἀγανάκτησις ἦν, ἔτι μέντοι τοὺς θυμοὺς κατεῖχον. ὁ δὲ Φλῶρος ὥσπερ ἠργολαβηκὼς ἐκριπίζειν τὸν πόλεμον, πέμψας εἰς τὸν ἱερὸν θησαυρὸν ἐξαιρεῖ δεκαεπτὰ τάλαντα σκηψάμενος εἰς τὰς Καίσαρος χρείας.'' None		sup>
2.228 2. Now there followed after this another calamity, which arose from a tumult made by robbers; for at the public road of Bethhoron, one Stephen, a servant of Caesar, carried some furniture, which the robbers fell upon and seized.
2.232 3. After this there happened a fight between the Galileans and the Samaritans; it happened at a village called Geman, which is situated in the great plain of Samaria; where, as a great number of Jews were going up to Jerusalem to the feast of tabernacles, a certain Galilean was slain;
2.286 but as the owner overlooked their offers, so did he raise other buildings upon the place, in way of affront to them, and made workingshops of them, and left them but a narrow passage, and such as was very troublesome for them to go along to their synagogue. Whereupon the warmer part of the Jewish youth went hastily to the workmen, and forbade them to build there;
2.293 6. Moreover, as to the citizens of Jerusalem, although they took this matter very ill, yet did they restrain their passion; but Florus acted herein as if he had been hired, and blew up the war into a flame, and sent some to take seventeen talents out of the sacred treasure, and pretended that Caesar wanted them.'' None
16. New Testament, Acts, 15.1-15.2, 15.5, 15.20-15.21, 15.28-15.29, 19.23-19.41, 21.25 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Apostles’ decree • Jerusalem Council, decree of • Mithridates decree • Rabbinic, decree • apostolic decree • decrees, associations,

 Found in books: Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 192; Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 160; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 84; Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 237; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 98, 133, 134, 334, 335; Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 143, 144, 146

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15.1 ΚΑΙ ΤΙΝΕΣ ΚΑΤΕΛΘΟΝΤΕΣ ἀπὸ τῆς Ἰουδαίας ἐδίδασκον τοὺς ἀδελφοὺς ὅτι Ἐὰν μὴ lt*gtιτμηθῆτε τῷ ἔθει τῷ Μωυσέως, οὐ δύνασθε σωθῆναι. 15.2 γενομένης δὲ στάσεως καὶ ζητήσεως οὐκ ὀλίγης τῷ Παύλῳ καὶ τῷ Βαρνάβᾳ πρὸς αὐτοὺς ἔταξαν ἀναβαίνειν Παῦλον καὶ Βαρνάβαν καί τινας ἄλλους ἐξ αὐτῶν πρὸς τοὺς ἀποστόλους καὶ πρεσβυτέρους εἰς Ἰερουσαλὴμ περὶ τοῦ ζητήματος τούτου.
15.5 Ἐξανέστησαν δέ τινες τῶν ἀπὸ τῆς αἱρέσεως τῶν Φαρισαίων πεπιστευκότες, λέγοντες ὅτι δεῖ περιτέμνειν αὐτοὺς παραγγέλλειν τε τηρεῖν τὸν νόμον Μωυσέως.
15.20 ἀλλὰ ἐπιστεῖλαι αὐτοῖς τοῦ ἀπέχεσθαι τῶν ἀλισγημάτων τῶν εἰδώλων καὶ τῆς πορνείας καὶ πνικτοῦ καὶ τοῦ αἵματος· 15.21 Μωυσῆς γὰρ ἐκ γενεῶν ἀρχαίων κατὰ πόλιν τοὺς κηρύσσοντας αὐτὸν ἔχει ἐν ταῖς συναγωγαῖς κατὰ πᾶν σάββατον ἀναγινωσκόμενος.
15.28 ἔδοξεν γὰρ τῷ πνεύματι τῷ ἁγίῳ καὶ ἡμῖν μηδὲν πλέον ἐπιτίθεσθαι ὑμῖν βάρος πλὴν τούτων τῶν ἐπάναγκες, ἀπέχεσθαι εἰδωλοθύτων καὶ αἵματος καὶ πνικτῶν καὶ πορνείας· 15.29 ἐξ ὧν διατηροῦντες ἑαυτοὺς εὖ πράξετε. Ἔρρωσθε.
19.23 Ἐγένετο δὲ κατὰ τὸν καιρὸν ἐκεῖνον τάραχος οὐκ ὀλίγος περὶ τῆς ὁδοῦ. 19.24 Δημήτριος γάρ τις ὀνόματι, ἀργυροκόπος, ποιῶν ναοὺς ἀργυροῦς Ἀρτέμιδος παρείχετο τοῖς τεχνίταις οὐκ ὀλίγην ἐργασίαν, 19.25 οὓς συναθροίσας καὶ τοὺς περὶ τὰ τοιαῦτα ἐργάτας εἶπεν Ἄνδρες, ἐπίστασθε ὅτι ἐκ ταύτης τῆς ἐργασίας ἡ εὐπορία ἡμῖν ἐστίν, 19.26 καὶ θεωρεῖτε καὶ ἀκούετε ὅτι οὐ μόνον Ἐφέσου ἀλλὰ σχεδὸν πάσης τῆς Ἀσίας ὁ Παῦλος οὗτος πείσας μετέστησεν ἱκανὸν ὄχλον, λέγων ὅτι οὐκ εἰσὶν θεοὶ οἱ διὰ χειρῶν γινόμενοι. 19.27 οὐ μόνον δὲ τοῦτο κινδυνεύει ἡμῖν τὸ μέρος εἰς ἀπελεγμὸν ἐλθεῖν, ἀλλὰ καὶ τὸ τῆς μεγάλης θεᾶς Ἀρτέμιδος ἱερὸν εἰς οὐθὲν λογισθῆναι, μέλλειν τε καὶ καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς, ἣν ὅλη ἡ Ἀσία καὶ ἡ οἰκουμένη σέβεται. 19.28 ἀκούσαντες δὲ καὶ γενόμενοι πλήρεις θυμοῦ ἔκραζον λέγοντες Μεγάλη ἡ Ἄρτεμις Ἐφεσίων. 19.29 καὶ ἐπλήσθη ἡ πόλις τῆς συγχύσεως, ὥρμησάν τε ὁμοθυμαδὸν εἰς τὸ θέατρον συναρπάσαντες Γαῖον καὶ Ἀρίσταρχον Μακεδόνας, συνεκδήμους Παύλου. 19.30 Παύλου δὲ βουλομένου εἰσελθεῖν εἰς τὸν δῆμον οὐκ εἴων αὐτὸν οἱ μαθηταί· 19.31 τινὲς δὲ καὶ τῶν Ἀσιαρχῶν, ὄντες αὐτῷ φίλοι, πέμψαντες πρὸς αὐτὸν παρεκάλουν μὴ δοῦναι ἑαυτὸν εἰς τὸ θέατρον. 19.32 ἄλλοι μὲν οὖν ἄλλο τι ἔκραζον, ἦν γὰρ ἡ ἐκκλησία συνκεχυμένη, καὶ οἱ πλείους οὐκ ᾔδεισαν τίνος ἕνεκα συνεληλύθεισαν. 19.33 ἐκ δὲ τοῦ ὄχλου συνεβίβασαν Ἀλέξανδρον προβαλόντων αὐτὸν τῶν Ἰουδαίων, ὁ δὲ Ἀλέξανδρος κατασείσας τὴν χεῖρα ἤθελεν ἀπολογεῖσθαι τῷ δήμῳ. 19.34 ἐπιγνόντες δὲ ὅτι Ἰουδαῖός ἐστιν φωνὴ ἐγένετο μία ἐκ πάντων ὡσεὶ ἐπὶ ὥρας δύο κραζόντων Μεγάλη ἡ Ἄρτεμις Ἐφεσίων . 19.35 καταστείλας δὲ τὸν ὄχλον ὁ γραμματεύς φησιν Ἄνδρες Ἐφέσιοι, τίς γάρ ἐστιν ἀνθρώπων ὃς οὐ γινώσκει τὴν Ἐφεσίων πόλιν νεωκόρον οὖσαν τῆς μεγάλης Ἀρτέμιδος καὶ τοῦ διοπετοῦς; 19.36 ἀναντιρήτων οὖν ὄντων τούτων δέον ἐστὶν ὑμᾶς κατεσταλμένους ὑπάρχειν καὶ μηδὲν προπετὲς πράσσειν. 19.37 ἠγάγετε γὰρ τοὺς ἄνδρας τούτους οὔτε ἱεροσύλους οὔτε βλασφημοῦντας τὴν θεὸν ἡμῶν. 19.38 εἰ μὲν οὖν Δημήτριος καὶ οἱ σὺν αὐτῷ τεχνῖται ἔχουσιν πρός τινα λόγον, ἀγοραῖοι ἄγονται καὶ ἀνθύπατοί εἰσιν, ἐγκαλείτωσαν ἀλλήλοις. 19.39 εἰ δέ τι περαιτέρω ἐπιζητεῖτε, ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται. 19.40 καὶ γὰρ κινδυνεύομεν ἐγκαλεῖσθαι στάσεως περὶ τῆς σήμερον μηδενὸς αἰτίου ὑπάρχοντος, περὶ οὗ οὐ δυνησόμεθα ἀποδοῦναι λόγον περὶ τῆς συστροφῆς ταύτης. 19.41 καὶ ταῦτα εἰπὼν ἀπέλυσεν τὴν ἐκκλησίαν.
21.25 περὶ δὲ τῶν πεπιστευκότων ἐθνῶν ἡμεῖς ἀπεστείλαμεν κρίναντες φυλάσσεσθαι αὐτοὺς τό τε εἰδωλόθυτον καὶ αἷμα καὶ πνικτὸν καὶ πορνείαν.'' None		sup>
15.1 Some men came down from Judea and taught the brothers, "Unless you are circumcised after the custom of Moses, you can\'t be saved." 15.2 Therefore when Paul and Barnabas had no small discord and discussion with them, they appointed Paul and Barnabas, and some others of them, to go up to Jerusalem to the apostles and elders about this question.
15.5 But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses."
15.20 but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood. 15.21 For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath."
15.28 For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things: 15.29 that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell."
19.23 About that time there arose no small stir concerning the Way. 19.24 For a certain man named Demetrius, a silversmith, who made silver shrines of Artemis, brought no little business to the craftsmen, 19.25 whom he gathered together, with the workmen of like occupation, and said, "Sirs, you know that by this business we have our wealth. 19.26 You see and hear, that not at Ephesus alone, but almost throughout all Asia, this Paul has persuaded and turned away many people, saying that they are no gods, that are made with hands. 19.27 Not only is there danger that this our trade come into disrepute, but also that the temple of the great goddess Artemis will be counted as nothing, and her majesty destroyed, whom all Asia and the world worships." 19.28 When they heard this they were filled with anger, and cried out, saying, "Great is Artemis of the Ephesians!"' "19.29 The whole city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul's companions in travel. " "19.30 When Paul wanted to enter in to the people, the disciples didn't allow him. " '19.31 Certain also of the Asiarchs, being his friends, sent to him and begged him not to venture into the theater. ' "19.32 Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didn't know why they had come together. " '19.33 They brought Alexander out of the multitude, the Jews putting him forward. Alexander beckoned with his hand, and would have made a defense to the people. 19.34 But when they perceived that he was a Jew, all with one voice for a time of about two hours cried out, "Great is Artemis of the Ephesians!" 19.35 When the town clerk had quieted the multitude, he said, "You men of Ephesus, what man is there who doesn\'t know that the city of the Ephesians is temple-keeper of the great goddess Artemis, and of the image which fell down from Zeus? ' "19.36 Seeing then that these things can't be denied, you ought to be quiet, and to do nothing rash. " '19.37 For you have brought these men here, who are neither robbers of temples nor blasphemers of your goddess. 19.38 If therefore Demetrius and the craftsmen who are with him have a matter against anyone, the courts are open, and there are proconsuls. Let them press charges against one another. 19.39 But if you seek anything about other matters, it will be settled in the regular assembly. 19.40 For indeed we are in danger of being accused concerning this day\'s riot, there being no cause. Concerning it, we wouldn\'t be able to give an account of this commotion." 19.41 When he had thus spoken, he dismissed the assembly.
21.25 But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality."'' None
17. New Testament, Galatians, 2.1-2.13 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Apostles’ decree • Jerusalem Council, decree of • apostolic decree

 Found in books: Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 238; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 27; Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 143, 144, 159

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2.1 Ἔπειτα διὰ δεκατεσσάρων ἐτῶν πάλιν ἀνέβην εἰς Ἰεροσόλυμα μετὰ Βαρνάβα, συνπαραλαβὼν καὶ Τίτον· ἀνέβην δὲ κατὰ ἀποκάλυψιν· 2.2 καὶ ἀνεθέμην αὐτοῖς τὸ εὐαγγέλιον ὃ κηρύσσω ἐν τοῖς ἔθνεσιν, κατʼ ἰδίαν δὲ τοῖς δοκοῦσιν, μή πως εἰς κενὸν τρέχω ἢ ἔδραμον. 2.3 ἀλλʼ οὐδὲ Τίτος ὁ σὺν ἐμοί, Ἕλλην ὤν, ἠναγκάσθη περιτμηθῆναι· 2.4 διὰ δὲ τοὺς παρεισάκτους ψευδαδέλφους, οἵτινες παρεισῆλθον κατασκοπῆσαι τὴν ἐλευθερίαν ἡμῶν ἣν ἔχομεν ἐν Χριστῷ Ἰησοῦ, ἵνα ἡμᾶς καταδουλώσουσιν, 2.5 — οἷς οὐδὲ πρὸς ὥραν εἴξαμεν τῇ ὑποταγῇ, ἵνα ἡ ἀλήθεια τοῦ εὐαγγελίου διαμείνῃ πρὸς ὑμᾶς. 2.6 ἀπὸ δὲ τῶν δοκούντων εἶναί τι — ὁποῖοί ποτε ἦσαν οὐδέν μοι διαφέρει — πρόσωπον ὁ θεὸς ἀνθρώπου οὐ λαμβάνει — ἐμοὶ γὰρ οἱ δοκοῦντες οὐδὲν προσανέθεντο, 2.7 ἀλλὰ τοὐναντίον ἰδόντες ὅτι πεπίστευμαι τὸ εὐαγγέλιον τῆς ἀκροβυστίας καθὼς Πέτρος τῆς περιτομῆς, 2.8 ὁ γὰρ ἐνεργήσας Πέτρῳ εἰς ἀποστολὴν τῆς περιτομῆς ἐνήργησεν καὶ ἐμοὶ εἰς τὰ ἔθνη, 2.9 καὶ γνόντες τὴν χάριν τὴν δοθεῖσάν μοι, Ἰάκωβος καὶ Κηφᾶς καὶ Ἰωάνης, οἱ δοκοῦντες στύλοι εἶναι, δεξιὰς ἔδωκαν ἐμοὶ καὶ Βαρνάβᾳ κοινωνίας, ἵνα ἡμεῖς εἰς τὰ ἔθνη, αὐτοὶ δὲ εἰς τὴν περιτομήν·
2.10 μόνον τῶν πτωχῶν ἵνα μνημονεύωμεν, ὃ καὶ ἐσπούδασα αὐτὸ τοῦτο ποιῆσαι.
2.11 Ὅτε δὲ ἦλθεν Κηφᾶς εἰς Ἀντιόχειαν, κατὰ πρόσωπον αὐτῷ ἀντέστην, ὅτι κατεγνωσμένος ἦν·
2.12 πρὸ τοῦ γὰρ ἐλθεῖν τινὰς ἀπὸ Ἰακώβου μετὰ τῶν ἐθνῶν συνήσθιεν· ὅτε δὲ ἦλθον, ὑπέστελλεν καὶ ἀφώριζεν ἑαυτόν, φοβούμενος τοὺς ἐκ περιτομῆς.
2.13 καὶ συνυπεκρίθησαν αὐτῷ καὶ οἱ λοιποὶ Ἰουδαῖοι, ὥστε καὶ Βαρνάβας συναπήχθη αὐτῶν τῇ ὑποκρίσει.'' None		sup>
2.1 Then after a period of fourteen years I went up again toJerusalem with Barnabas, taking Titus also with me. 2.2 I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. 2.3 But not even Titus, whowas with me, being a Greek, was compelled to be circumcised. 2.4 Thiswas because of the false brothers secretly brought in, who stole in tospy out our liberty which we have in Christ Jesus, that they mightbring us into bondage; 2.5 to whom we gave no place in the way ofsubjection, not for an hour, that the truth of the gospel mightcontinue with you. ' "2.6 But from those who were reputed to beimportant (whatever they were, it makes no difference to me; Goddoesn't show partiality to man) -- they, I say, who were respectedimparted nothing to me, " '2.7 but to the contrary, when they saw that Ihad been entrusted with the gospel for the uncircumcision, even asPeter with the gospel for the circumcision 2.8 (for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); 2.9 and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision.
2.10 They only askedus to remember the poor -- which very thing I was also zealous to do.
2.11 But when Peter came to Antioch, I resisted him to the face,because he stood condemned.
2.12 For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision.
2.13 And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. '' None
18. Plutarch, Demetrius, 20.3 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Demosthenes, decree of • Diopeithes decree • Drakontides decree • decrees, critique of

 Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 60; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 105, 203

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20.3 ἀλλὰ μὴν Δημητρίου καὶ τὸ βάναυσον ἦν βασιλικόν, καὶ μέγεθος ἡ μέθοδος εἶχεν, ἅμα τῷ περιττῷ καὶ φιλοτέχνῳ τῶν ἔργων ὕψος τι διανοίας καὶ φρονήματος συνεκφερόντων, ὥστε μὴ μόνον γνώμης καὶ περιουσίας, ἀλλὰ καὶ χειρὸς ἄξια φαίνεσθαι βασιλικῆς. μεγέθει μὲν γὰρ ἐξέπληττε καὶ τοὺς φίλους, κάλλει δὲ καὶ τοὺς πολεμίους ἔτερπε. τοῦτο δὲ ἔτι μᾶλλον ἀληθῶς ἢ κομψῶς εἴρηται.'' None		sup>
20.3 '' None
19. Plutarch, Demosthenes, 20.3 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Demosthenes, decree of • Diopeithes decree • Drakontides decree • decrees, critique of

 Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 60; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 105, 203

sup>
20.3 παραυτίκα μὲν οὖν ὁ Φίλιππος ἐπὶ τῇ νίκῃ διὰ τὴν χαρὰν ἐξυβρίσας, καὶ κωμάσας ἐπὶ τοὺς νεκροὺς μεθύων, ᾖδε τὴν ἀρχὴν τοῦ Δημοσθένους ψηφίσματος πρὸς πόδα διαιρῶν καὶ ὑποκρούων· Δημοσθένης Δημοσθένους Παιανιεὺς τάδʼ εἶπεν· ἐκνήψας δὲ καὶ τὸ μέγεθος τοῦ περιστάντος αὐτὸν ἀγῶνος ἐν νῷ λαβών ἔφριττε τὴν δεινότητα καὶ τὴν δύναμιν τοῦ ῥήτορος, ἐν μέρει μικρῷ μιᾶς ἡμέρας τὸν ὑπὲρ τῆς ἡγεμονίας καὶ τοῦ σώματος ἀναρρῖψαι κίνδυνον ἀναγκασθεὶς ὑπʼ αὐτοῦ.'' None		sup>
20.3 '' None
20. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Apostles’ decree • apostolic decree

 Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26, 27, 357; Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 147, 148
21. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Apostolic Decree • Jerusalem Council, decree of

 Found in books: Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 238; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 13, 14, 22, 169, 170
22. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Congress decree • Diopeithes decree • Drakontides decree • Megarian decree • decree, Megarian

 Found in books: Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 36; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 202, 203
23. Anon., Marytrdom of Polycarp, 9.3 (2nd cent. CE - missingth cent. CE)
 Tagged with subjects: • Decius, decree/persecution of • Laws, Jewish, Compared to Royal Decrees

 Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 183; Schwartz (2008), 2 Maccabees, 314

sup>
9.3 3 But when the Pro-Consul pressed him and said: "Take the oath and I let you go, revile Christ," Polycarp said: "For eighty and six years have I been his servant, and he has done me no wrong, and how can I blaspheme my King who saved me?"'' None
24. Pausanias, Description of Greece, 1.23.9 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • antiquarian, interest in decrees • decree of Miltiades • decrees, associations, • edict / decree / law • prytaneion decree

 Found in books: Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 169; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 137; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 231; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129

sup>
1.23.9 ἀνδριάντων δὲ ὅσοι μετὰ τὸν ἵππον ἑστήκασιν Ἐπιχαρίνου μὲν ὁπλιτοδρομεῖν ἀσκήσαντος τὴν εἰκόνα ἐποίησε Κριτίας, Οἰνοβίῳ δὲ ἔργον ἐστὶν ἐς Θουκυδίδην τὸν Ὀλόρου χρηστόν· ψήφισμα γὰρ ἐνίκησεν Οἰνόβιος κατελθεῖν ἐς Ἀθήνας Θουκυδίδην, καί οἱ δολοφονηθέντι ὡς κατῄει μνῆμά ἐστιν οὐ πόρρω πυλῶν Μελιτίδων.' ' None		sup>
1.23.9 of the statues that stand after the horse, the likeness of Epicharinus who practised the race in armour was made by Critius, while Oenobius performed a kind service for Thucydides the son of Olorus. The great historian of the Peloponnesian war. He succeeded in getting a decree passed for the return of Thucydides to Athens, who was treacherously murdered as he was returning, and there is a monument to him not far from the Melitid gate.' ' None
25. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Julius Caesar, and Jews, decrees of C. concerning Jewish state • arch, decreed to Vespasian and Titus

 Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 148, 284; 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, 98
26. None, None, nan (2nd cent. CE - missingth cent. CE)
 Tagged with subjects: • edict / decree / law • senatus consultum (senatorial decree), s.c. Popillianum

 Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 352; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 237
27. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • decrees • decrees, associations,

 Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 253; Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 160
28. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • aerarium Saturni,, registration of decrees • decree

 Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 286, 322; Talbert (1984), The Senate of Imperial Rome, 512

29a אנת צבית לחרובי ביתא ידך אשלימת ליה,בתשעה באב נגזר על אבותינו שלא יכנסו לארץ מנלן דכתיב (שמות מ, יז) ויהי בחדש הראשון בשנה השנית באחד לחדש הוקם המשכן ואמר מר שנה ראשונה עשה משה את המשכן שניה הקים משה את המשכן ושלח מרגלים וכתיב (במדבר י, יא) ויהי בשנה השנית בחדש השני בעשרים בחדש נעלה הענן מעל משכן העדות,וכתיב (במדבר י, לג) ויסעו מהר ה\' דרך שלשת ימים אמר רבי חמא בר חנינא אותו היום סרו מאחרי ה\' וכתיב (במדבר יא, ד) והאספסוף אשר בקרבו התאוו תאוה וישובו ויבכו גם בני ישראל וגו\' וכתיב (במדבר יא, כ) עד חדש ימים וגו\' דהוו להו עשרין ותרתין בסיון,וכתיב (במדבר יב, טו) ותסגר מרים שבעת ימים דהוו להו עשרין ותשעה בסיון וכתיב (במדבר יג, ב) שלח לך אנשים,ותניא בעשרים ותשעה בסיון שלח משה מרגלים וכתיב (במדבר יג, כה) וישובו מתור הארץ מקץ ארבעים יום הני ארבעים יום נכי חד הוו,אמר אביי תמוז דההיא שתא מלויי מליוה דכתיב (איכה א, טו) קרא עלי מועד לשבור בחורי,וכתיב (במדבר יד, א) ותשא כל העדה ויתנו את קולם ויבכו העם בלילה ההוא אמר רבה אמר ר\' יוחנן (אותו היום ערב) תשעה באב היה אמר להם הקב"ה אתם בכיתם בכיה של חנם ואני קובע לכם בכיה לדורות,חרב הבית בראשונה דכתיב (מלכים ב כה, ח) ובחדש החמישי בשבעה לחדש היא שנת תשע עשרה שנה למלך נבוכדנצר מלך בבל בא נבוזראדן רב טבחים עבד מלך בבל ירושלם וישרוף את בית ה\' וגו\' וכתיב (ירמיהו נב, יב) ובחדש החמישי בעשור לחדש היא שנת תשע עשרה שנה למלך נבוכדנצר מלך בבל בא נבוזראדן רב טבחים עמד לפני מלך בבל בירושלם וגו\',ותניא אי אפשר לומר בשבעה שהרי כבר נאמר בעשור ואי אפשר לומר בעשור שהרי כבר נאמר בשבעה הא כיצד בשבעה נכנסו נכרים להיכל ואכלו וקלקלו בו שביעי שמיני,ותשיעי סמוך לחשכה הציתו בו את האור והיה דולק והולך כל היום כולו שנאמר (ירמיהו ו, ד) אוי לנו כי פנה היום כי ינטו צללי ערב והיינו דאמר רבי יוחנן אלמלי הייתי באותו הדור לא קבעתיו אלא בעשירי מפני שרובו של היכל בו נשרף ורבנן אתחלתא דפורענותא עדיפא,ובשניה מנלן דתניא מגלגלין זכות ליום זכאי וחובה ליום חייב,אמרו כשחרב בית המקדש בראשונה אותו היום ערב תשעה באב היה ומוצאי שבת היה ומוצאי שביעית היתה ומשמרתה של יהויריב היתה והלוים היו אומרי\' שירה ועומדין על דוכנם ומה שירה היו אומרים (תהלים צד, כג) וישב עליהם את אונם וברעתם יצמיתם ולא הספיקו לומר יצמיתם ה\' אלהינו עד שבאו נכרים וכבשום וכן בשניה,נלכדה ביתר גמרא,נחרשה העיר תניא כשחרב טורנוסרופוס הרשע את ההיכל נגזרה גזרה על רבן גמליאל להריגה בא אדון אחד ועמד בבית המדרש ואמר בעל החוטם מתבקש בעל החוטם מתבקש שמע רבן גמליאל אזל טשא מינייהו,אזל לגביה בצנעא א"ל אי מצילנא לך מייתית לי לעלמא דאתי א"ל הן א"ל אשתבע לי אשתבע ליה סליק לאיגרא נפיל ומית וגמירי דכי גזרי גזירתא ומית חד מינייהו מבטלי לגזרתייהו יצתה בת קול ואמרה אדון זה מזומן לחיי העולם הבא,תנו רבנן משחרב הבית בראשונה נתקבצו כיתות כיתות של פרחי כהונה ומפתחות ההיכל בידן ועלו לגג ההיכל ואמרו לפניו רבונו של עולם הואיל ולא זכינו להיות גזברין נאמנים יהיו מפתחות מסורות לך וזרקום כלפי מעלה ויצתה כעין פיסת יד וקיבלתן מהם והם קפצו ונפלו לתוך האור,ועליהן קונן ישעיהו הנביא (ישעיהו כב, א) משא גיא חזיון מה לך איפוא כי עלית כולך לגגות תשואות מלאה עיר הומיה קריה עליזה חלליך לא חללי חרב ולא מתי מלחמה אף בהקב"ה נאמר (ישעיהו כב, ה) מקרקר קיר ושוע אל ההר:,משנכנס אב ממעטין בשמחה כו\' אמר רב יהודה בריה דרב שמואל בר שילת משמיה דרב כשם שמשנכנס אב ממעטין בשמחה כך משנכנס אדר מרבין בשמחה'' None29a You want to destroy the Temple; I have given you your hand. It is as though one idol said to the other: You are seeking to destroy the Temple by causing Israel to pray to you; I, too, give you a hand to assist you.,§ The mishna taught: On the Ninth of Av, it was decreed upon our ancestors that they would not enter Eretz Yisrael. The Gemara asks: From where do we derive this? As it is written: “And it came to pass in the first month in the second year, on the first day of the month, that the Tabernacle was erected” (Exodus 40:17). And the Master said: In the first year after leaving Egypt, Moses built the Tabernacle. At the beginning of the second year, Moses erected the Tabernacle and sent the spies. And it is written: “And it came to pass in the second year in the second month, on the twentieth day of the month, that the cloud was taken up from the Tabernacle of the Testimony” (Numbers 10:11).,And it is further written: “And they set forward from the mount of the Lord three days’ journey” (Numbers 10:33). Rabbi Ḥama bar Ḥanina said: That very day, they turned away from God by displaying their anxiety about leaving Mount Sinai. And it is written: “And the mixed multitude that was among them fell a lusting, and the children of Israel also wept on their part, and said: Would that we were given flesh to eat” (Numbers 11:4). And it is written that the Jews ate the meat “for an entire month” (Numbers 11:20). If one adds to the first twenty days an additional three days’ journey, these are twenty-three days. Consequently, the subsequent month of twenty-nine days of eating meat ended on the twenty-second of Sivan.,After this, the Jews traveled to Hazeroth, where Miriam was afflicted with leprosy, and it is written: “And Miriam was shut out of the camp for seven days, and the people did not journey until Miriam was brought in again” (Numbers 12:15). Including these seven days, they remained in Hazeroth until the twenty-ninth of Sivan before traveling on to Paran, and it is written immediately afterward: “Send you men, that they may spy out the land of Canaan” (Numbers 13:2).,And this calculation is taught in a baraita: On the twenty-ninth of Sivan, Moses sent the spies. And it is written: “And they returned from spying out the land at the end of forty days” (Numbers 13:25), which means that they came back on the Ninth of Av. The Gemara asks: These are forty days minus one. The remaining days of the days of Sivan, the entire month of Tammuz, and eight days of Av add up to a total of thirty-nine days, not forty.,Abaye said: The month of Tammuz of that year was a full month of thirty days. Accordingly, there are exactly forty days until the Ninth of Av. And this is alluded to in the following verse, as it is written: “He has called an appointed time against me to crush my young men” (Lamentations 1:15). This indicates that an additional appointed day, i.e., a New Moon, was added so that this calamity would fall specifically on the Ninth of Av.,And it is further written: “And all the congregation lifted up their voice and cried and the people wept that night” (Numbers 14:1). Rabba said that Rabbi Yoḥa said: That night was the night of the Ninth of Av. The Holy One, Blessed be He, said to them: You wept needlessly that night, and I will therefore establish for you a true tragedy over which there will be weeping in future generations.,§ The mishna further taught that on the Ninth of Av the Temple was destroyed the first time. The Gemara explains that this is as it is written: “And in the fifth month, on the seventh day of the month, which was the nineteenth year of King Nebuchadnezzar, king of Babylon, Nebuzaradan, captain of the guard, a servant of the King of Babylon, came to Jerusalem. And he burnt the house of the Lord” (II Kings 25:8–9). And it is also written: “And in the fifth month, on the tenth day of the month, which was the nineteenth year of King Nebuchadnezzar, king of Babylon, Nebuzaradan, captain of the guard, who served the king of Babylon, came into Jerusalem. And he burnt the house of the Lord” (Jeremiah 52:12–13).,And it is taught in a baraita: It is impossible to say that the Temple was burned on the seventh of Av, as it has already been stated, in Jeremiah, that it was destroyed on the tenth. And it is also impossible to say that the Temple was burned on the tenth of Av, as it has already been stated that it was destroyed on the seventh, in II Kings 25:8–9. How so; what actually occurred? On the seventh of Av, gentiles entered the Sanctuary, and on the seventh and the eighth they ate there and desecrated it, by engaging in acts of fornication.,And on the ninth, adjacent to nightfall, they set fire to it, and it continuously burned the entire day, as it is stated: “Woe unto us, for the day has declined, for the shadows of the evening are stretched out” (Jeremiah 4:6). This verse is interpreted as a prophecy about the evening when the Temple was burned. And this is what Rabbi Yoḥa meant when he said: Had I been alive in that generation, I would have established the fast only on the tenth of Av because most of the Sanctuary was burned on that day. And the Sages, who established the fast on the ninth, how do they respond to that comment? They maintain that it is preferable to mark the beginning of the tragedy.,And the mishna further taught that the Temple was destroyed for the second time also on the Ninth of Av. The Gemara asks: From where do we derive that the Second Temple was destroyed on this date? It is taught in a baraita: A meritorious matter is brought about on an auspicious day, and a deleterious matter on an inauspicious day, e.g., the Ninth of Av, on which several tragedies had already occurred.,The Sages said: When the Temple was destroyed for the first time, that day was the Ninth of Av; and it was the conclusion of Shabbat; and it was the year after a Sabbatical Year; and it was the week of the priestly watch of Jehoiarib; and the Levites were singing the song and standing on their platform. And what song were they singing? They were singing the verse: “And He brought upon them their own iniquity, and He will cut them off in their own evil” (Psalms 94:23). And they did not manage to recite the end of the verse: “The Lord our God will cut them off,” before gentiles came and conquered them. And likewise, the same happened when the Second Temple was destroyed.,The mishna teaches that Beitar was captured on the Ninth of Av. The Gemara explains that this is known by tradition.,§ The mishna taught that on the Ninth of Av the city of Jerusalem was plowed. It is taught in a baraita: When the wicked Turnus Rufus plowed the Sanctuary, a decree was issued against Rabban Gamliel for execution. A certain Roman officer came and stood in the study hall and said surreptitiously: The man with the nose is wanted; the man with the nose is wanted. This was a hint that Rabban Gamliel, who stood out in his generation like a nose protruding from a face, was sought by the government. Rabban Gamliel heard and went into hiding.,The Roman officer went to him in private, and said to him: If I save you from death, will you bring me into the World-to-Come? Rabban Gamliel said to him: Yes. The officer said to Rabban Gamliel: Swear to me. He swore to him. The officer ascended to the roof, fell, and died. And the Romans had a tradition that when they issued a decree and one of their advisors died, they would cancel the decree. The officer’s sacrifice saved Rabban Gamliel’s life. A Divine Voice emerged and said: That officer is designated for the life of the World-to-Come.,The Sages taught: When the Temple was destroyed for the first time, many groups of young priests gathered together with the Temple keys in their hands. And they ascended to the roof of the Sanctuary and said before God: Master of the Universe, since we did not merit to be faithful treasurers, and the Temple is being destroyed, let the Temple keys be handed to You. And they threw them upward, and a kind of palm of a hand emerged and received the keys from them. And the young priests jumped from the roof and fell into the fire of the burning Temple.,And the prophet Isaiah lamented over them: “The burden of the Valley of Vision. What ails you now that you have all gone up to the roofs? You that were full of uproar, a tumultuous city, a joyous town, your slain are not slain with the sword, nor dead in battle” (Isaiah 22:1–2). This is referring to the young priests who died by throwing themselves off the roof into the fire. And even with regard to the Holy One, Blessed be He, it is stated: “For it is a day of trouble, and of trampling, and of confusion for the Lord of hosts, in the Valley of Vision; a shouting over walls and a cry to the mountain” (Isaiah 22:5). This verse indicates that even God shouts over the destruction of the Temple.,§ The mishna teaches that from when the month of Av begins, one decreases acts of rejoicing. Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: Just as when Av begins one decreases rejoicing, so too when the month of Adar begins, one increases rejoicing.'' None
29. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Decian decree of universal sacrifice (Decian persecution) • Decius, decree/persecution of

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 173, 175, 176; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 188, 194, 195
30. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Decian decree of universal sacrifice (Decian persecution) • Decius, decree/persecution of

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 175; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 187
31. None, None, nan (5th cent. CE - 5th cent. CE)
 Tagged with subjects: • Sabbath, decrees relating to • edict / decree / law

 Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 294; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 251
32. Anon., Letter of Aristeas, 33, 40
 Tagged with subjects: • Julius Caesar, and Jews, decrees of C. concerning Jewish state • decree/s, edict, memoranda (prostagma)

 Found in books: 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, 91; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 23, 143

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33 When this memorial had been presented, the king ordered a letter to be written to Eleazar on the matter, giving also an account of the emancipation of the Jewish captives. And he gave fifty talents weight of gold and seventy talents of silver and a large quantity of precious stones to make bowls and vials and a table and libation cups. He also gave orders to those who had the custody of his coffers to allow the artificers to make a selection of any materials they might require for the purpose, and that a hundred talents in money should be sent to provide sacrifices for the temple and40 work. I have sent Andreas, the chief of my bodyguard, and Aristeas - men whom I hold in high esteem - to lay the matter before you and present you with a hundred talents of silver, the firstfruits of my offering for the temple and the sacrifices and other religious rites. If you will write to me concerning your wishes in these matters, you will confer a great favour upon me and afford me a new pledge of friendship, for all your wishes shall be carried out as speedily as possible. Farewell.'" '" None
33. Demosthenes, Orations, 18.121, 18.223, 19.22, 20.18, 20.64, 20.69, 20.77-20.78, 20.159, 22.5, 24.28, 50.13, 59.4
 Tagged with subjects: • Aristoteles decree • Decrees, concerning the Amphiareion • Demon, Demophantos, decree of • Demophantus decree • Demophantus’ decree • Euhippos decree • Exiles Decree • announcement of decrees • decree proposers • decree-mindedness • decree-proposer • decrees, Lycurgus use of • decrees, as paradigms • decrees, associations, • decrees, critique of • decrees, destruction of • decrees, dissemination of • decrees, epigraphical publication of • decrees, fabricated • decrees, formulae • decrees, honorific • decrees, liability for • decrees, rational argument and • honorific decrees • law, distinction from decree • prytaneion decree • reciprocity, and honorific decrees

 Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 194; Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 66, 72, 122; Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 51; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 150, 162, 190, 198, 237, 245; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 528, 529, 530; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 36, 43, 61, 63, 65, 81, 86, 101, 102, 111, 120, 142, 177; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 302; Wilding (2022), Reinventing the Amphiareion at Oropos, 82

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18.121 You hear, Aeschines, how the statute expressly makes an exception: persons named in any decree of the Council or the Assembly always excepted. They are to be proclaimed. Then why this miserable pettifogging? Why these insincere arguments? Why do you not try hellebore for your complaint? Are you not ashamed to prosecute for spite, not for crime; misquoting this statute, curtailing that statute, when they ought to be read in their entirety to a jury sworn to vote according to their direction?
18.223 These decrees, men of Athens, exhibit the same wording and phrasing as those proposed formerly by Aristonicus, and now by Ctesiphon . Aeschines did not prosecute them himself, nor did he support the accusation of the man who did arraign them. And yet if there is any truth in his present denunciation, he might then have prosecuted Demomeles, the proposer, and Hypereides, with more reason than Ctesiphon ,
19.22 He had even heard some Euboeans, who were thoroughly frightened by the friendship that had been cemented between Philip and Athens, utter these very words: Gentlemen of the Embassy, we know all about the terms on which you have concluded peace with Philip, and we are aware that you have given up Amphipolis to him, and that he has agreed to hand over Euboea to you. He had also, he said, settled another matter, but he thought it better not to mention it just yet—some of his colleagues were already so jealous of him. This was a veiled allusion to Oropus.
20.18 Now perhaps Leptines will try to divert your attention from these points and assert that at present the public services fall upon the poor, but that under his law they will be performed by the wealthiest class. At first hearing, the plea seems to have some weight; but examine it strictly and the fallacy will be exposed. For there are, as you know, among us some services that fall upon resident aliens and others that fall upon citizens, and the exemption, which Leptines would remove, has been granted in the case of both. For from special contributions for war or for national defence and also from the equipment of war-galleys, rightly and justly in accordance with earlier laws, no one is exempt, not even the descendants of Harmodius and Aristogiton, whom Leptines has specially named.
20.64 You have heard the decrees, gentlemen of the jury. Perhaps some of the men named are no longer alive. But their deeds survive, since they were done once for all. It is fitting, therefore, to allow these inscriptions to hold good for all time, that as long as any of the men are alive, they may suffer no wrong at your hands, and when they die, those inscriptions may be a memorial of our national character, and may stand as proofs to all who wish to do us service, declaring how many benefactors our city has benefited in return.
20.69 For, indeed, he has the unique distinction of being thus mentioned in his inscription; Whereas Conon, it runs, freed the allies of Athens . That inscription, gentlemen of the jury, is his glory in your estimation, but it is yours in the estimation of all Greece . For whatever boon any one of us confers on the other states, the credit of it is reaped by the fame of our city.
20.77 Now, he beat the Lacedaemonians in a sea-fight off Naxos in 376 . and took forty-nine warships; he captured most of the islands near and handed them over to you, turning their previous enmity into friendship; he brought to Athens three thousand captives, and paid into the treasury more than a hundred and ten talents taken from the enemy. And in all these facts some of the oldest among you can bear me out. But in addition, he captured more than twenty warships, one or two at a time, and brought them all into your harbors. 20.78 To sum up; he alone of all our generals never lost a city, a fort, a ship, or a man, as long as he led you; and none of your enemies can boast a single trophy won from you and him, while you possess many won from many enemies while he was your general. But for fear lest my speech should omit any of his exploits, the clerk shall read to you an inventory of all the ships he took and where he took each, the number of cities and the amount of treasure captured, and the place where he set up each trophy. Read. The exploits of Chabrias are read
20.159 Do not let it appear that you have been more diligent to prevent any of your benefactors from winning a recompense than to suppress murder in your city. Rather, recalling the occasions on which you have repaid the services rendered you, and remembering the inscription of Demophantus, already referred to by Phormio, on which it stands written and confirmed by oath that whoso shall suffer in defence of the democracy shall receive the same reward as Harmodius and Aristogiton, vote for the repeal of this law; for if you do not, it is impossible for you to observe your oaths.
22.5 There is one plea which he thinks a clever defence of the omission of the preliminary decree. There is a law, he says, that if the Council by its performance of its duties seems to deserve a reward, that reward shall be presented by the people. That question, he says, the chairman of the Assembly put, the people voted, and it was carried. In this case, he says, there is no need of a preliminary decree, because what was done was in accordance with law. But I take the exactly contrary view-and I think you will agree with me—that the preliminary decrees should only be proposed concerning matters prescribed by the laws, because, where no laws are laid down, surely no proposal whatever is admissible.
24.28 Observe, as the decree is read, how ingeniously the man who drafted it, under a pretext of fice and the urgency of the Festival, cancelled the date fixed by statute, and put in his own date,—that they should legislate to-morrow. I protest that his intention was, not that something belonging to the Festival should be done as handsomely as possible, for in fact there was nothing left to be done, and no ficial deficiency to be made good; but that this law of theirs, the subject of the present trial, might be enacted and come into force without any living man having wind of it beforehand or offering opposition.
50.13 for I was well aware of the need they felt, and how it pressed upon each one, and I was myself embarrassed for funds as, by Zeus and Apollo, no one could believe, who had not accurately followed the course of my affairs. However, I mortgaged my farm to Thrasylochus and Archeneüs, and having borrowed thirty minae from them and distributed the money among the crew, I put to sea, that no part of the people’s orders might fail to be carried out, as far as it depended on me. And the people, hearing of this, gave me a vote of thanks, and invited me to dine in the Prytaneum. To prove that I am speaking the truth in this, the clerk shall read you the deposition dealing with these facts, and the decree of the people. The Deposition. The Decree
59.4 You were at that time on the point of sending your entire force to Euboea and Olynthus, Olynthus, an important city in Chalcidicê. and Apollodorus, being one of its members, brought forward in the senate a bill, and carried it as a preliminary decree The senate could not legislate of itself. Decrees passed by it had to be submitted to the popular assembly. to the assembly, proposing that the people should decide whether the funds remaining over from the state’s expenditure should be used for military purposes or for public spectacles. For the laws prescribed that, when there was war, the funds remaining over from state expenditures should be devoted to military purposes, and Apollodorus believed that the people ought to have power to do what they pleased with their own; and he had sworn that, as member of the senate, he would act for the best interests of the Athenian people, as you all bore witness at that crisis.' ' None
34. Epigraphy, Ig I , 34, 71, 78, 101-102, 1453
 Tagged with subjects: • Archinus decree • Lampon (seer), amendment to the first-fruits decree • Megarian Decree • aparkhai (first fruits), First-fruits decree • coinage, Decree • decree • decree of Kannonos • decree-proposer • decrees, abuse of • prytaneion decree

 Found in books: Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 102, 103; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 188, 237; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 528; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 117; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 213, 224; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 288, 325; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 276

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34 Fragments abd Gods. The Council and the People decided. Oineis was the prytany; Spoudias was secretary; -on (5) was chairman. Kleinias proposed: the Council and the officials (archontas) in the cities and the overseers (episkopos) shall manage that the tribute is collected each (10) year and conveyed to Athens. Tokens (chsumbola) shall be made for (pros) the cities, so that it shall not be possible for those conveying the tribute to do wrong. Let the city write on (15) a writing tablet (grammateion) the tribute which it is sending, and seal it with the token (sumboloi) and send it to Athens; and those conveying it shall hand over the writing tablet (grammateion) in the Council to be read when they hand over the tribute. Let the prytany (prutanes) hold an Assembly after the Dionysia for (20) the Greek Treasurers (hellenotamiasi) to reveal to the Athenians those of the cities which have paid the tribute in full and, separately, those which have fallen short, and those? which have not paid it or they are?. The Athenians shall elect four men and send them to the cities, to give receipts for the tribute which has been paid and to (25) demand what has not been paid. of those elected two shall sail to Ionia, Caria and the Islands? in a fast trireme, and the other two to the Hellespont and? to Thrace. . . . to the Council and the People . . . (30) deliberate about these matters continuously until they are settled. If any Athenian or ally does wrong concerning the tribute which the cities are required to write on a writing tablet (grammateion) for those conveying it and to send to Athens, whoever wishes of the Athenians and the allies shall be permitted to write an accusation against him to the prytany (prutanes); (35) and let the prytany (prutanes) introduce the accusation into the Council within a certain number of days from when it is made, or they shall be penalised at their accounting (euthunestho) for bribery (doron), a thousand or ten thousand drachmas each. Whomever the Council condemns . . . for him the judgement shall be valid . . . refer him to . . . . When he is judged to be in the wrong, (40) let the prytany (prutanes) formulate proposals (gnomas poiesthon) about what he should suffer or pay. And if any one does wrong with regard to the bringing of the cow and panoply, the accusations against him and the punishment shall be handled in the same manner. The Greek Treasurers (hellenotamias) shall write up on a whitened board (pinakion leleukomenon) (45) . . . of the tribute and . . . . . . . . . ca. 10 lines missing Fragment c (57) . . . the in-coming Council . . . as many of those conveying (scil. the tribute) . . . who have been written up as being (60) in debt . . . the Council? shall indicate to the People . . . If any of the cities disputes the payment of the tribute, claiming that it has paid it . . . the collective body (?) (koinon) of the city? . . . the cities and (65) . . . it shall not be possible to . . . let the accused or the accuser? owe . . . the accusation shall be . . . in the month -. If anybody . . . let the Council (70) deliberate? . . . Let the - introduce . . . tribute to the Athenians . . . the board (pinaka) containing the denunciation (?) . . . of the tribute and last year\'s . . . the Council shall formulate a proposal and (75) bring it forward . . . on the next day to the People . . . to deal with? . . . of the choice (or election) . . . text from Attic Inscriptions Online, IG I3
34 - Decree about tribute of Delian League ("Kleinias\' decree")
71 Gods. Assessment of tribute (tachsis phoro). Decree 1A (Council and People) The Council and the People decided. - was the prytany; -on was secretary; - was chairman. Thoudippos proposed: to send heralds whom the Council shall elect from those present? to the (5) cities, two to Ionia and Caria, two to the Thraceward region, two to the Islands, two to the Hellespont; and these shall - to the common body of each city that envoys are to be present in the month of Maimakterion . . . introducers (esagogeas) . . . these shall also choose (?) a secretary and a co-secretary? . . . ; and the Council shall . . . ten men; and these shall make the assessments for the cities within ten days from when they are appointed (?), or each (10) of them shall be penalised a hundred drachmas? for each day; and the oath-administrators (horkotai) shall administer an oath to the assessors (taktas) . . . happen . . . the same penalty . . . the introducers shall take care of the assessments when the People shall vote? . . . the - and the polemarch shall . . . the court (eliaiai), the jurors (eliaston) voting on them by tribes; . . . (15) for the cities in accordance with . . . shall be penalised ten thousand drachmas . . . of them. The court presidents (thesmothetai) (?) shall establish a new court (dikasterion) of a thousand . . . ; since the tribute has become too little, they shall together with the Council make the assessments greater than those of the last period of office . . . dealing with the matter . . . of the month Posideon . . . from the first day of the month (nomenias) in the same way, so that the tribute shall be assessed in the month Posideon; and the Council . . . (20) shall deal with the business and . . . so that the assessments shall be made if . . . ; and there shall not be a lesser tribute for any of the cities than the amount which they were paying previously, unless for any one there is a problem that the land is unproductive so that it is impossible to pay more?; and the secretary of the Council shall write up the assessments which are made and the total tribute as it is assessed and this decree on two stone stelai, and shall place one in the Council chamber and (25) the other on the acropolis; and the official sellers (poletai) shall make the contract, and the payment officers (kolakretai) shall give them the money; and for the future, send to the cities about the tribute before? the Great Panathenaia . . . the prytany which is in office . . . Panathenaia; and if the prytany members do not . . . to the People and do not enter the Council chamber? concerning the tribute and the Council does not deal with the business? in their own term of office, each of the (30) prytany members shall owe a hundred drachmas sacred to Athena and a hundred to the state treasury (demosioi), and each of the prytany members shall be liable at their accounting (euthunesthai) to a fine of a thousand drachmas (?); and if any one else in any way prevents . . . the assessments at the time of the Great Panathenaia in the prytany which holds office first, he shall be deprived of his rights and his property shall be confiscated with a tithe for the goddess; and the prytany of - shall be obliged to bring these matters before the People, when the force (stratia) . . . , on the (35) third day, first after the sacred business; and if the business is not completed on that day, they shall deal with this business first on the next day, and continuously until it is completed in the - prytany; and if they do not bring it before the People or do not complete it in their own term of office, each of the prytany members shall be liable at his accounting to a penalty of ten thousand drachmas for preventing the provision of funds (?) for the forces; and the men summoned . . . by the public summoners shall be present (?) . . . so that the Council may punish them if they (40) are judged not to . . . rightly; and the routes (poreias) for the heralds . . . the oath, the assessors (taktas), how far they shall travel, so that they shall not determine their own itinerary (?) . . . the assessments for the cities . . . be clear where it is decided . . . concerning the assessments and the decree for the cities it is necessary for a proposal to be made and about this also for the People to make a decree, and if there is anything else . . . need?; and how the cities (45) are to bring the tribute . . . when the Council makes? the assessment of the tribute, so that the People shall have money available for the war; and the generals shall be obliged to make an analysis about the tribute each year . . . whether there is need for contributions towards actions on land or at sea or for any other good purpose which they may propose for the People at the first session of the Council (?); and concerning this the court (eliaias) ? shall scrutinise (diaskopen) continuously with or without the other courts (dikasterion), unless (50) it is decided that the Council should consider in advance how matters are to be arranged in the most advantageous way for the People; and (51) the payment officers (kolakretai) shall make the payment for the heralds who are going. Decree 1B (People) (51) Sokratides proposed: in other respects in accordance with the Council, but with regard to the assessments which have to be raised city by city the prytany members who happen to be in office and the secretary of the Council shall take care (teren)?, when there is a (54) case about the assessments, that the court (dikasterion) . . . Decree 2 (54) The Council and the People decided. (55) AigeisII was the prytany; -ippos was secretary; -oros was chairman. Thoudippos proposed: those cities for which tribute was assessed under the Council for which Pleistias was first secretary, in the archonship of Stratokles (425/4), shall all bring a cow and panoply to the Great Panathenaia; and they (58) shall take part in the procession . . . Tribute assessment (58) The Council for which Pleistias of - was first secretary assessed the tribute for the cities as follows or in accordance with the foregoing, in the archonship of Stratokles (425/4), under the (60) introducers (esagogeon) for whom Ka- of - was secretary. We publish below a translation of the first part of the list and the overall total of the assessment at the end, showing in brackets on the right the rate at which each city paid tribute in the 430s. col. 1 Island tribute (Nesiotikos phoros) 30 tal. 15 tal. 15 tal. (65) 15 tal. 9 tal. 15 tal. 5 tal. 10 tal. (70) 5 tal. 10 tal. 6 tal. 10 tal. 2 tal. (75) 2 tal.? 2 tal.? 1 tal.? 1 tal.? 1 tal. (80) 1 tal. 2,000 dr. 1,000 dr. 2,000 dr. (85) 1,000 dr. 2,000 dr. 300 dr. 1,000 dr. (90) 10 dr. 100 dr. 1 tal. 2,000 dr. (95) 4 tal. 1 tal.? Parians Naxians Andrians Melians Siphnians Eretrians Therans Keans Karystians Chalkidians Kythnians Tenians Styrians Mykonians Seriphians Ietians Dians Athenitians Syrians Grynchians Rhenaians Diakrians from the Chalkidians Anaphaians Keria11 Pholegandros Belbina Kimolos Sikinetans Posideon in Euboia Diakrians in Euboia Hephaistians in Lemnos Myrinaians? Imbrians? 18 tal. 6 tal. 4,000 dr. 6 tal. -10 3 tal. 3 tal. - 4 tal. 5 tal. 3 tal. 3 tal. 2 tal. 1 tal. 1 tal. 1 tal. 3,000 dr. 2,000 dr. 2,000 dr. 1,500 dr. 1,000 dr. 300 dr. 800 dr. - 10 dr. 3 ob.- - - - - - - (95) 3 tal. 1 tal. 3,000 dr. 1 tal. of the Island tribute (100) total: 163 tal. 410 dr. 3 ob.?12 lines 102-180 omitted in this translation col. 4 (181) total of the whole: (≥?) 1,460 tal.13 text from Attic Inscriptions Online, IG I3
71 - Decrees about reassessment of tribute of the Delian League, 425/4 BC ("Thoudippos\' decrees")
101 Relief Gods. of the Neapolitans by Thasos. Decree 1 The Council and the People decided. Leontis was the prytany; (5) Sibyrtiades was secretary; Chairimenes was chairman; Glaukippos was archon (410/9); -theos proposed: to praise the Neapolitans by Thasos, first erased text: because, being colonists (apoikoi) of the Thasians replaced by: because they fought through the war with the Athenians and being besieged erased text: by them replaced by: by the Thasians and the Peloponnesians, they refused to revolt from the Athenians, and were good men towards (10) the Athenian army (stratian) and People and the allies . . . Unknown number of lines missing (21) . . . Athenians . . . . . . money . . . . . . of the Athenians . . . . . . shall be for the Neapolitans . . . (25) . . . and use ≥ 4 tal. 2,000 dr. . . . . . . they need in order that they may have . . . make for them from the money . . . of Neapolis from the harbour, the . . . . . . has been taken from them each year ? (30) . . . until it has all? been paid. They are to do this . . . . . . Thasians; and what they give now . . . . . . both voluntarily and willingly . . . to the Greek treasurers ? (hellēnotamiais), 5 tal. 4,800 dr., and they are keen to do whatever good they can for the city of the Athenians, and have (35) declared this both by word and deed, and in return for this benefaction they are to be, both now and in future time . . . with the Athenians, . . . them as being good men, and they are to have access to the Council and the People first after the sacred business, as being benefactors of the Athenians; and the ambassadors are to (40) hand over to the secretary of the Council all the records (hupomnēmata) of what the Neapolitans have given, the . . . and the other things? separately, and the secretary of the Council, having written up this decree on a stone stele shall set it down on the acropolis at the expense of the Neapolitans; and in Neapolis they themselves having written it up, they (45) shall set it down in the temple of the Parthenos on a stone stele; and also to invite the embassy to hospitality in the city hall (prutaneion) tomorrow. For Oinobios of Dekeleia, the general, 3 tal., 6
34 dr. 4 ob.?. Decree 2 Axiochos proposed: to praise the Neapolitans from Thrace for being good men both to the army (stratian) and the city of the Athenians and because they campaigned against Thasos, besieging it (50) with the Athenians, and because, fighting together in a sea-battle, they were victorious and fought as allies on land for the whole time and because they do good to the Athenians in other ways, and in return for these things . . . they shall enjoy those things from the Athenians that have been voted by the People, and in order that they may not be wronged in any way either by an individual (idioto) or by the collective of a city (koino poleos), both all the generals who are in office on each occasion are to take care of all their needs, and the Athenian officials (archontas) who . . . on each occasion (55) the city, maintaining (?) (phulattontas) the enthusiasm of the Neapolitans to do whatever . . . and let them now obtain from the Athenian People whatever seems good . . . ; and concerning the first-fruits (aparches) for the Parthenos which were made until now for the goddess, the matter shall be dealt with in relation to them? in the Assembly; and in the earlier decree, the secretary of the Council is to make a correction, and write in it instead of “colony of the Thasians” that “they fought through the war together with the Athenians”; (60) and to praise? both P- and -ophantos; praise them because they now say and do good on behalf of the Athenian People and because they are keen to do whatever good they can to the army (stratian) and the city for the future just as in the past; and invite them to hospitality tomorrow. Decree 3 - proposed: in other respects as proposed by the Council, but to select the first-fruits for the Parthenos . . . the People vows. text from Attic Inscriptions Online, IG I3
101 - Decrees honouring Neapolis in Thrace, 410/9 and ca. 407 BC ' 102 Decree 1 In the archonship of Glaukippos (410/9); Lobon from Kedoi was secretary. The Council and People decided. HippothontisVIII was the prytany; Lobon was the secretary; Philistides (5) was chairman; Glaukippos was archon (410/9). Erasinides proposed: to praise Thrasyboulos, who is a good man concerning the Athenian People and keen to do all the good he can; and in return for the good he has done for the Athenian city or Council and People, (10) to crown him with a gold crown; and to make the crown from a thousand drachmas; and let the Greek treasurers (hellenotamiai) give the money; and to announce at the Dionysia in the competition for tragedies the reason why (14) the People crowned him. Decree 2 (14) Diokles proposed: In other respects in accordance with the Council, but Thrasyboulos shall be an Athenian and be enrolled in whichever tribe and phratry he wishes; and the other things that have been voted by the People are to be valid for Thrasyboulos; and it shall be possible for him also to obtain from the Athenians (20) whatever else may be deemed good concerning his benefaction to the Athenian People; and the secretary shall write up what has been voted; and to choose five? men from the Council immediately, to adjudge the portion? accruing to Thrasyboulos; (25) and the others who did good then to the Athenian People, -is and Agoratos and Komon and . . . and Simon and Philinos and -es, the secretary of the Council shall inscribe them as benefactors on the acropolis (30) on a stone stele; and they shall have the right to own property (egktesin) as for Athenians, both a plot of land and houses, and to dwell at Athens, and the Council in office and the prytany shall take care that they suffer no harm; and the official sellers (poletai) shall let the contract (35) for the stele in the Council; and the Greek treasurers (hellenotamias) shall give the money; and if it decides that they should obtain something else in addition?, the Council shall formulate a proposal (proboleusasan) (38) and bring it to the People. Decree 3 (38) Eudikos proposed: in other respects in accordance with Diokles, but concerning those who have given bribes (40) for the decree which was voted for Apollodoros, the Council is to deliberate at the next session in the Council chamber, and to punish them, voting to condemn those who have given bribes and to bring them? to a court as seems best to it; and (45) the Councillors present are to reveal what they know, and if there is anyone who knows anything else about these men; and a private individual may also (give information) if he wishes to do so. text from Attic Inscriptions Online, IG I3 102 - Honours for Thrasyboulos of Kalydon and associates, 410/9 BC ' None
35. Epigraphy, Ig Ii2, 43, 204, 457, 1006, 1140, 1186
 Tagged with subjects: • Aristoteles decree • Athena Nike Decree (IG I • Decrees, concerning the Amphiareion • Megarian Decree • assembly, decrees of • decree • decree-proposer • decrees, associations, • decrees, honorific • philotimia, in honorific decrees

 Found in books: Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 97; Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 199; Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 51, 159; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 198; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 104; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 530; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 127; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 99; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 244; Wilding (2022), Reinventing the Amphiareion at Oropos, 47

sup>
43 Face A (front) Decree 1 In the archonship of Nausinikos (378/7). Kallibios son of Kephisophon of Paiania was secretary. In the seventh prytany, of (5) HippothontisVIII. The Council and the People decided. Charinos of Athmonon was chairman. Aristoteles proposed: for the good fortune of the Athenians and the allies of the Athenians: so that the Spartans shall allow the Greeks (10) to be free and autonomous and to live at peace, possessing securely all their own (territory), and so that the peace and the friendship which the Greeks and the King swore shall be in force (kuria) and endure in accordance with the (15) agreements, the People shall resolve: if any of the Greeks or of the barbarians living in Europe or of the islanders who are not the King\'s, wishes to be an ally of the Athenians and the allies, it shall be permitted to him, (20) being free and autonomous, living under the constitution (politeian) which he wishes, neither receiving a garrison (phroran) or a governor (archonta) nor paying tribute (phoron), on the same terms as the Chians and Thebans (25) and the other allies. For those who make an alliance with the Athenians and the allies the People shall renounce whatever possessions there happen to be whether private or public of the Athenians in the territory of those who (30) make the alliance, and concerning these the Athenians shall give a pledge (pistin). For whichever of the cities which make the alliance with the Athenians there happen to be stelai at Athens which are unfavourable, the Council in office (35) at the time shall have authority (kurian einai) to demolish them. From the archonship of Nausinikos (378/7) it shall not be permitted either privately or publicly to any of the Athenians to acquire in the territory of the allies either a house or land either (40) by purchase (priamenōi) or by taking security (hupothemenōi) or in any other way. If anybody does buy or acquire or take as security in any way at all, it shall be permitted to whoever wishes of the allies to denounce (phēnai) it to the representatives (sunedros) of the allies; and the representatives (sunedroi) shall (45) sell it and give half to the denouncer, and the other half shall be the common property of the allies. If anybody attacks those who have made the alliance, either by land or by sea, the Athenians and the allies shall support (50) the latter both by land and by sea with all their strength as far as possible. If anybody proposes or puts to the vote, whether an official (archōn) or a private citizen, contrary to this decree that any of the things stated in this decree should be annulled, (55) let it fall (huparchetō) to him to be dishonoured (atimōi) and let his property be public (dēmosia) and a tenth for the goddess, and let him be convicted (krinesthō) by the Athenians and the allies for dissolving the alliance. Let them punish him with death (60) or exile from territores that the Athenians and the allies control. If he is condemned (timēthēi) to death, let him not be buried in Attica or in the territory of the allies. This decree let the secretary of the Council inscribe on a stone (65) stele and set it down beside Zeus of Freedom (Eleutherion).10 The treasurers of the goddess shall give the money for inscribing the stele, sixty drachmas from the ten talents (fund). On this stele shall be inscribed (70) the names of the existing allied cities and of any other (city) which becomes an ally. These things are to be inscribed; and the People shall elect three ambassadors (presbeis) (to go) immediately to Thebes, in order to persuade the Thebans (to do) (75) whatever good they can.11 These were chosen: Aristoteles of Marathon, Pyrrhandros of Anaphlystos, Thrasyboulos of Kollytos. These cities are allies of the Athenians: col. 1 Chios12 (80) Mytilene Methymna Rhodes Byzantium Perinthos13 (85) Peparethos13 Skiathos13 Maroneia13 Dion13 Paros (90) Athenai (Diades) col. 2 (79) 15 Tenedos (82) Poiessa (89) O- (90) P- col. 3 Thebes12 (80) Chalkis14 Eretria14 Arethusa14 Karystos14 Ikos14 (85) Pall-14 . . . . . . . . . . . . (90) . . . Decree 216 (91) Aristoteles proposed: . . . since first . . . they come forward willingly . . . resolved by the People and . . . (95) of the islands into the alliance . . . to those of the things resolved . . . . . . Face B (left) 17 The People of Pyrrha Abdera (100) Thasos Chalkidians from Thrace Ainos Samothrace (105) Dikaiopolis Akaria From Kephallenia the Pronnians Alketas (110) Neoptolemos . . . 18 Andros Tenos Hestiaia19 (115) Mykonos Antissa Eresos Astraious of the Keians (120) Ioulis Karthaia Koresia Elaious Amorgos, (125) Selymbria Siphnos Sikinos Dion from Thrace (130) Neopolis, several lines uninscribed of the Zakynthians the People in Nellos. text from Attic Inscriptions Online, IG II2
43 - Decree inviting states to join the Second Athenian League, 378/7 BC '
204 . . . . . . . . . . . . of the . . . (5) . . . the People shall elect straightaway ten men from all the Athenians and five from the Council; and those elected shall - in the Eleusinion in the city . . . of the sacred tract (hieras orgados) . . . from neither favour nor (10) enmity . . . but as justly and piously as possible . . . from the sixteenth of Posideon . . . in the archonship of Aristodemos (352/1); and there shall be present the king (basilea) and the hierophant and the torchbearer (daidouchon) and the Kerykes and the Eumolpidai and any other Athenian who (15) wishes, so that they may place the markers (horous) as piously and justly as possible; and there shall have oversight of the sacred tract (hieras orgados) and the other sacred precincts (hierōn temenōn) at Athens from this day for all time those whom the law requires for each of them and the Council of the Areopagos and the general (20) elected for the protection (phulakēn) of the countryside (chōras) and the patrol commanders (peripolarchous) and the demarchs and the Council in office at any time and any other Athenian who wishes, in whatever way they know how; and the secretary of the Council shall write on two pieces of tin, equal and alike, on the one, if it is preferable and better (25) for the Athenian People that the king (basilea) lets out the area of the sacred tract (hieras orgados) which is now being worked out or inside the markers (horōn) for building (oikodomian) the portico (prostōiou) and repair (episkeuēn) of the sanctuary (hierou) of the two goddesses; and on the other piece of tin, if it is preferable and better for the Athenian People to leave the area of the sacred tract (hieras orgados) which is now being worked out or inside the markers (horōn) (30) fallow for the two goddesses; and when the secretary has written, the chairman of the presiding committee (epistatēs ho ek tōn proedrōn) shall take each of the two pieces of tin and roll them up and tie them with wool and put them into a bronze water jug in the presence of the People; and the prytany (prutaneis) shall prepare these things; and the treasurers of the goddess (35) shall bring down a gold and a silver water-jug straightaway to the People; and the chairman (epistatēs) shall shake the bronze water-jug and take out each piece of tin in turn, and shall put the first piece of tin into the gold water-jug and the second into the silver one and bind them fast; and the prytany chairman (epistatēs tōm prutaneōn) shall seal them (40) with the public seal and any other Athenian who wishes shall counterseal them; and when they have been sealed, the treasurers shall take the water-jugs up to the acropolis; and the People shall elect three men, one from the Council, two from all the other Athenians, to go to Delphi and enquire of the god, (45) according to which of the writings the Athenians are to act concerning the sacred tract (hieras orgados), whether those from the gold water-jug or those from the silver one; and when they have come back from the god, they shall break open the water jugs, and the oracle and the writings on the pieces of tin shall be read to the People; and according to whichever of the writings the (50) god ordains it to be preferable and best for the Athenian People, according to those they are to act, so that matters relating to the two goddesses shall be handled as piously as possible and never in future shall anything impious happen concerning the sacred tract (hieras orgados) or the other sacred places (hierōn) at Athens; and the secretary of the Council shall now inscribe this decree (55) and the previous one of Philokrates about the sacred places (hierōn) on two stone stelai and stand one at Eleusis by the gateway (propulōi) of the sanctuary (hierou), the other in the Eleusinion in the city; and the hierophant and the priestess of Demeter shall also sacrifice a propitiatory sacrifice (arestērion) to the two goddesses . . . the treasurer of the People . . . (60) drachmas; and give for inscribing . . . drachmas for each of the two from the People’s fund for expenditure on decrees; and give for each of those elected to go to Delphi - drachmas for travelling expenses; and give to those elected on the sacred tract (hieran orgada) 5 drachmas each (65) from the People’s fund for expenditure on decrees; and the official sellers (pōlētas) shall supply as many stone markers (horous) as may be needed . . . the contract (misthōma) . . . the Council . . . the presiding committee (proedros) . . . draw up specifications for their manufacture . . . and placement on the sacred (70) tract (hieras orgados) . . . those who have been elected; and the treasurer of the People shall give the money . . . stone . . . the markers (horous) from the People’s fund for expenditure on decrees. The following were elected on the sacred tract (hieran orgada) (75) to put new markers (horous) in place of the dilapidated or missing or obsolete ones (anti tōn ekpeptōkotōn). From the Council: Arkephon of Halai, . . . of Thria, . . . of Hagnous. From private individuals: ... Hippokrates of Kerameis, . . . of Kedoi, Emmenides of Koile or Hekale (80) . . . of Sounion, Aristeides of Oe, . . . Glaukon of Perithoidai, Phaidros . . . for the oracle at Delphi. From private individuals: . . . Eudidaktos of Lamptrai. From the Council: . . . of Lamptrai. The following correction is made: (85) if this decree lacks anything, the Council shall be empowered to vote whatever seems to it to be best. text from Attic Inscriptions Online, IG II2
204 - On the boundaries of the sacred tract
1186 Gods. Kallimachos son of Kallikrates proposed: since Damasias son of Dionysios of Thebes, having taken up residence in Eleusis, continues to conduct himself in an (5) orderly and generous (philanthrōpōs) manner towards all those living in the deme, both himself and his pupils, and when the Eleusinians conducted the Dionysia he was enthusiastic and honour-loving towards the gods and the (10) Athenian People and the Eleusinians, so that the Dionysia should be as fine as possible, and having provided at his own expense two choruses, one of boys, the other of men, he donated them to Demeter and Kore (15) and Dionysos, the Eleusinians shall decide, to praise Damasias son of Dionysios of Thebes for his moderation (sōphrosunēs) and piety towards the two goddesses and crown him with a gold crown of 1000 drachmas; (20) and the demarch following Gnathis shall announce it at the Dionysia at Eleusis in the tragedies, that the deme of Eleusis crowns Damasias son of Dionysios of Thebes for his moderation (sōphrosunēs) and piety (25) towards the two goddesses; and he shall have a seat of honour and freedom from all taxes over which the Eleusinians have control, both for himself and his descendants, and permission to seek any other benefit he wishes from the demesmen of Eleusis; and the demarch in office (30) shall take care of whatever he requires; and to choose immediately someone to arrange that this decree be inscribed and stood in the Dionysion; and the demarch shall give (35) 10 drachmas for the inscribing; and to give Damasias for a sacrifice 100 drachmas from common funds. Kallimachos son of Kallikrates proposed: since Phryniskos of Thebes, having taken up residence in Eleusis . . . orderly . . . . . . text from Attic Inscriptions Online, IG II2
1186 - Decrees of Eleusis honouring two Thebans ' None
36. Strabo, Geography, 14.5.12-14.5.15
 Tagged with subjects: • decrees, honorific

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 169; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 169

sup>
14.5.12 As for Tarsus, it lies in a plain; and it was founded by the Argives who wandered with Triptolemus in quest of Io; and it is intersected in the middle by the Cydnus River, which flows past the very gymnasium of the young men. Now inasmuch as the source of the river is not very far away and its stream passes through a deep ravine and then empties immediately into the city, its discharge is both cold and swift; and hence it is helpful both to men and to cattle that are suffering from swollen sinews, if they immerse themselves in its waters. 14.5.13 The people at Tarsus have devoted themselves so eagerly, not only to philosophy, but also to the whole round of education in general, that they have surpassed Athens, Alexandria, or any other place that can be named where there have been schools and lectures of philosophers. But it is so different from other cities that there the men who are fond of learning, are all natives, and foreigners are not inclined to sojourn there; neither do these natives stay there, but they complete their education abroad; and when they have completed it they are pleased to live abroad, and but few go back home. But the opposite is the case with the other cities which I have just mentioned except Alexandria; for many resort to them and pass time there with pleasure, but you would not see many of the natives either resorting to places outside their country through love of learning or eager about pursuing learning at home. With the Alexandrians, however, both things take place, for they admit many foreigners and also send not a few of their own citizens abroad. Further, the city of Tarsus has all kinds of schools of rhetoric; and in general it not only has a flourishing population but also is most powerful, thus keeping up the reputation of the mother-city.' "14.5.14 The following men were natives of Tarsus: among the Stoics, Antipater and Archedemus and Nestor; and also the two Athenodoruses, one of whom, called Cordylion, lived with Marcus Cato and died at his house; and the other, the son of Sandon, called Caites after some village, was Caesar's teacher and was greatly honored by him; and when he returned to his native land, now an old man, he broke up the government there established, which was being badly conducted by Boethus, among others, who was a bad poet and a bad citizen, having prevailed there by currying the favour of the people. He had been raised to prominence by Antony, who at the outset received favorably the poem which he had written upon the victory at Philippi, but still more by that facility prevalent among the Tarsians whereby he could instantly speak offhand and unceasingly on any given subject. Furthermore, Antony promised the Tarsians an office of gymnasiarch, but appointed Boethus instead of a gymnasiarch, and entrusted to him the expenditures. But Boethus was caught secreting, among other things, the olive-oil; and when he was being proven guilty by his accusers in the presence of Antony he deprecated Antony's wrath, saying, among other things, that Just as Homer had hymned the praises of Achilles and Agamemnon and Odysseus, so I have hymned thine. It is not right, therefore, that I should be brought before you on such slanderous charges. When, however, the accuser caught the statement, he said, Yes, but Homer did not steal Agamemnon's oil, nor yet that of Achilles, but you did; and therefore you shall be punished. However, he broke the wrath of Antony by courteous attentions, and no less than before kept on plundering the city until the overthrow of Antony. Finding the city in this plight, Athenodorus for a time tried to induce both Boethus and his partisans to change their course; but since they would abstain from no act of insolence, he used the authority given him by Caesar, condemned them to exile, and expelled them. These at first indicted him with the following inscription on the walls: Work for young men, counsels for the middle-aged, and flatulence for old men; and when he, taking the inscription as a joke, ordered the following words to be inscribed beside it, thunder for old men, someone, contemptuous of all decency and afflicted with looseness of the bowels, profusely bespattered the door and wall of Athenodorus' house as he was passing by it at night. Athenodorus, while bringing accusations in the assembly against the faction, said: One may see the sickly plight and the disaffection of the city in many ways, and in particular from its excrements. These men were Stoics; but the Nestor of my time, the teacher of Marcellus, son of Octavia the sister of Caesar, was an Academician. He too was at the head of the government of Tarsus, having succeeded Athenodorus; and he continued to be held in honor both by the prefects and in the city." '14.5.15 Among the other philosophers from Tarsus,whom I could well note and tell their names, are Plutiades and Diogenes, who were among those philosophers that went round from city to city and conducted schools in an able manner. Diogenes also composed poems, as if by inspiration, when a subject was given him — for the most part tragic poems; and as for grammarians whose writings are extant, there are Artemidorus and Diodorus; and the best tragic poet among those enumerated in the Pleias was Dionysides. But it is Rome that is best able to tell us the number of learned men from this city; for it is full of Tarsians and Alexandrians. Such is Tarsus.'' None
37. None, None, nan
 Tagged with subjects: • Athenian honorary decrees • Decrees, concerning the Amphiareion • Demophantus’ decree • Proxeny decrees, decrees of proxenia, and external interaction • Proxeny decrees, decrees of proxenia, contexts of • Proxeny decrees, decrees of proxenia, earliest decrees at the Amphiareion • decree-proposer • philotimia, in honorific decrees • springhouse decree (Athens)

 Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 216; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 55; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 104; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 531; Wilding (2022), Reinventing the Amphiareion at Oropos, 85, 150, 151
38. None, None, nan
 Tagged with subjects: • Decrees, concerning the Amphiareion • Proxeny decrees, decrees of proxenia, earliest decrees at the Amphiareion • decree-proposer • decrees, Aeschines use of • decrees, honorific • decrees, non-Athenians and

 Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 529; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 118, 174, 180; Wilding (2022), Reinventing the Amphiareion at Oropos, 79, 80
39. None, None, nan
 Tagged with subjects: • Congress decree • coinage, Decree

 Found in books: Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 178; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 288
40. None, None, nan
 Tagged with subjects: • Callias decree • Demophantus decree • Demophantus’ decree • Euhippos decree • First Fruits decree • Patrocleides, decree of

 Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 194; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 190, 245; Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 33; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 249
41. None, None, nan
 Tagged with subjects: • Demon, Demophantos, decree of • Demophantus decree • decrees, Lycurgus use of • decrees, as paradigms • decrees, expenditure upon • decrees, fabricated • prytaneion decree

 Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 137, 190, 245; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 31, 50, 53, 142, 148
42. None, None, nan
 Tagged with subjects: • Athena Nike Decree (IG I • decrees, as law • decrees, cult associations and • law, decree with force, of

 Found in books: Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 201; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 43, 88
43. None, None, nan
 Tagged with subjects: • Amphiaraos, honored in Athenian decree • Amphiareion, federal proxeny decrees at • Boiotian koinon, proxeny decrees of • Decrees, concerning the Amphiareion • Honorific statues, and proxeny decrees • Proxeny decrees, decrees of proxenia, and external interaction • Proxeny decrees, decrees of proxenia, contexts of • Proxeny decrees, decrees of proxenia, inscribed media of • Proxeny decrees, decrees of proxenia, issuing authorities of

 Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 291; Wilding (2022), Reinventing the Amphiareion at Oropos, 83, 91, 101, 142, 156, 164, 170, 220
44. None, None, nan
 Tagged with subjects: • decrees, honorific

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 162; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 162
45. None, None, nan
 Tagged with subjects: • Archinus decree • Lampon (seer), amendment to the first-fruits decree • Megarian Decree • aparkhai (first fruits), First-fruits decree • coinage, Decree • decree • decree of Kannonos • decree-proposer • decrees, abuse of • prytaneion decree

 Found in books: Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 102, 103; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 188, 237; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 528; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 117; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 213, 224; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 288, 325; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 276
46. None, None, nan
 Tagged with subjects: • Hemithea, decree pertaining to Kastabeia festival • decrees, associations,

 Found in books: Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 17, 43; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 302, 303
47. None, None, nan
 Tagged with subjects: • Spensithios decree • decrees, sales of priesthoods and

 Found in books: Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 311; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 49



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