1. Homer, Iliad, 3.221-3.224, 14.197-14.210, 14.214-14.217, 15.92-15.104 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aphrodite, in the Dios apate • Dio Chrysostom • Dio Chrysostom, Trojan Or. • Dios apate • Hera, and the Dios apate • Zeus, and the Dios apate
Found in books: Braund and Most (2004) 44, 45, 154; Hunter (2018) 168; Levison (2009) 184; Pirenne-Delforge and Pironti (2022) 30, 31, 49, 90, 231
3.221. ἀλλʼ ὅτε δὴ ὄπα τε μεγάλην ἐκ στήθεος εἵη 3.222. καὶ ἔπεα νιφάδεσσιν ἐοικότα χειμερίῃσιν, 3.223. οὐκ ἂν ἔπειτʼ Ὀδυσῆΐ γʼ ἐρίσσειε βροτὸς ἄλλος· 3.224. οὐ τότε γʼ ὧδʼ Ὀδυσῆος ἀγασσάμεθʼ εἶδος ἰδόντες.
14.197. τὴν δὲ δολοφρονέουσα προσηύδα πότνια Ἥρη· 14.198. δὸς νῦν μοι φιλότητα καὶ ἵμερον, ᾧ τε σὺ πάντας 14.199. δαμνᾷ ἀθανάτους ἠδὲ θνητοὺς ἀνθρώπους. 14.200. εἶμι γὰρ ὀψομένη πολυφόρβου πείρατα γαίης, 14.201. Ὠκεανόν τε θεῶν γένεσιν καὶ μητέρα Τηθύν, 14.202. οἵ μʼ ἐν σφοῖσι δόμοισιν ἐῢ τρέφον ἠδʼ ἀτίταλλον 14.203. δεξάμενοι Ῥείας, ὅτε τε Κρόνον εὐρύοπα Ζεὺς 14.204. γαίης νέρθε καθεῖσε καὶ ἀτρυγέτοιο θαλάσσης· 14.205. τοὺς εἶμʼ ὀψομένη, καί σφʼ ἄκριτα νείκεα λύσω· 14.206. ἤδη γὰρ δηρὸν χρόνον ἀλλήλων ἀπέχονται 14.207. εὐνῆς καὶ φιλότητος, ἐπεὶ χόλος ἔμπεσε θυμῷ. 14.208. εἰ κείνω ἐπέεσσι παραιπεπιθοῦσα φίλον κῆρ 14.209. εἰς εὐνὴν ἀνέσαιμι ὁμωθῆναι φιλότητι, 14.210. αἰεί κέ σφι φίλη τε καὶ αἰδοίη καλεοίμην.
14.214. ἦ, καὶ ἀπὸ στήθεσφιν ἐλύσατο κεστὸν ἱμάντα 14.215. ποικίλον, ἔνθα δέ οἱ θελκτήρια πάντα τέτυκτο· 14.216. ἔνθʼ ἔνι μὲν φιλότης, ἐν δʼ ἵμερος, ἐν δʼ ὀαριστὺς 14.217. πάρφασις, ἥ τʼ ἔκλεψε νόον πύκα περ φρονεόντων.
15.92. τὴν δʼ ἠμείβετʼ ἔπειτα θεὰ λευκώλενος Ἥρη· 15.93. μή με θεὰ Θέμι ταῦτα διείρεο· οἶσθα καὶ αὐτὴ 15.94. οἷος κείνου θυμὸς ὑπερφίαλος καὶ ἀπηνής. 15.95. ἀλλὰ σύ γʼ ἄρχε θεοῖσι δόμοις ἔνι δαιτὸς ἐΐσης· 15.96. ταῦτα δὲ καὶ μετὰ πᾶσιν ἀκούσεαι ἀθανάτοισιν 15.97. οἷα Ζεὺς κακὰ ἔργα πιφαύσκεται· οὐδέ τί φημι 15.98. πᾶσιν ὁμῶς θυμὸν κεχαρησέμεν, οὔτε βροτοῖσιν 15.99. οὔτε θεοῖς, εἴ πέρ τις ἔτι νῦν δαίνυται εὔφρων. 15.100. ἣ μὲν ἄρʼ ὣς εἰποῦσα καθέζετο πότνια Ἥρη, 15.101. ὄχθησαν δʼ ἀνὰ δῶμα Διὸς θεοί· ἣ δʼ ἐγέλασσε 15.102. χείλεσιν, οὐδὲ μέτωπον ἐπʼ ὀφρύσι κυανέῃσιν 15.103. ἰάνθη· πᾶσιν δὲ νεμεσσηθεῖσα μετηύδα· 15.104. νήπιοι οἳ Ζηνὶ μενεαίνομεν ἀφρονέοντες·''. None | 3.221. thou wouldest have deemed him a churlish man and naught but a fool. But whenso he uttered his great voice from his chest, and words like snowflakes on a winter's day, then could no mortal man beside vie with Odysseus; then did we not so marvel to behold Odysseus' aspect. " "3.224. thou wouldest have deemed him a churlish man and naught but a fool. But whenso he uttered his great voice from his chest, and words like snowflakes on a winter's day, then could no mortal man beside vie with Odysseus; then did we not so marvel to behold Odysseus' aspect. " '
14.197. peak what is in thy mind; my heart bids me fulfill it, if fulfill it I can, and it is a thing that hath fulfillment. Then with crafty thought spake to her queenly Hera:Give me now love and desire, wherewith thou art wont to subdue all immortals and mortal men. 14.200. For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea. 14.204. For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea. ' "14.205. Them am I faring to visit, and will loose for them their endless strife, since now for a long time's space they hold aloof one from the other from the marriage-bed and from love, for that wrath hath come upon their hearts. If by words I might but persuade the hearts of these twain, and bring them back to be joined together in love, " "14.209. Them am I faring to visit, and will loose for them their endless strife, since now for a long time's space they hold aloof one from the other from the marriage-bed and from love, for that wrath hath come upon their hearts. If by words I might but persuade the hearts of these twain, and bring them back to be joined together in love, " '14.210. ever should I be called dear by them and worthy of reverence. To her again spake in answer laughter-loving Aphrodite:It may not be that I should say thee nay, nor were it seemly; for thou sleepest in the arms of mightiest Zeus. She spake, and loosed from her bosom the broidered zone, 14.215. curiously-wrought, wherein are fashioned all manner of allurements; therein is love, therein desire, therein dalliance—beguilement that steals the wits even of the wise. This she laid in her hands, and spake, and addressed her:Take now and lay in thy bosom this zone,
15.92. Hera, wherefore art thou come? Thou art as one distraught. In good sooth the son of Cronos hath affrighted thee, he thine own husband. Then made answer to her, the goddess, white-armed Hera:Ask me not at large concerning this, O goddess Themis; of thyself thou knowest what manner of mood is his, how over-haughty and unbending. 15.95. Nay, do thou begin for the gods the equal feast in the halls, and this shalt thou hear amid all the immortals, even what manner of evil deeds Zeus declareth. In no wise, methinks, will it delight in like manner the hearts of all, whether mortals or gods, if so be any even now still feasteth with a joyful mind. 15.100. When she had thus spoken, queenly Hera sate her down, and wroth waxed the gods throughout the hall of Zeus. And she laughed with her lips, but her forehead above her dark brows relaxed not, and, moved with indignation, she spake among them all:Fools, that in our witlessness are wroth against Zeus! 15.104. When she had thus spoken, queenly Hera sate her down, and wroth waxed the gods throughout the hall of Zeus. And she laughed with her lips, but her forehead above her dark brows relaxed not, and, moved with indignation, she spake among them all:Fools, that in our witlessness are wroth against Zeus! '". None |
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2. Euripides, Phoenician Women, 532 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dio of Prusa (Chrysostom)\n, On Fame • Dio of Prusa (Chrysostom)\n, citations of tragedy by • scholars/scholarship, ancient and Byzantine (on tragedy), Dio Chrysostom
Found in books: Csapo (2022) 171; Liapis and Petrides (2019) 310
532. Φιλοτιμίας, παῖ; μὴ σύ γ': ἄδικος ἡ θεός:"". None | 532. has something to say wiser than youth. Why, my son, do you so long for Ambition, that worst of deities? Oh, do not; the goddess is unjust; many are the homes and cities once prosperous that she has entered and left, to the ruin of her worshippers;''. None |
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3. Herodotus, Histories, 4.53.5-4.53.6, 4.94 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dio Cassius • Dio Chrysostom • Dio Chrysostom, Borysthenite Or. • Dio Chrysostom, Olbia • Dio Chrysostom, Prusa and Prusans
Found in books: Hunter (2018) 29; Janowitz (2002) 77; Kirkland (2022) 160, 161
4.94. ἀθανατίζουσι δὲ τόνδε τὸν τρόπον· οὔτε ἀποθνήσκειν ἑωυτοὺς νομίζουσι ἰέναι τε τὸν ἀπολλύμενον παρὰ Σάλμοξιν δαίμονα· οἳ δὲ αὐτῶν τὸν αὐτὸν τοῦτον ὀνομάζουσι Γεβελέιζιν· διὰ πεντετηρίδος τε τὸν πάλῳ λαχόντα αἰεὶ σφέων αὐτῶν ἀποπέμπουσι ἄγγελον παρὰ τὸν Σάλμοξιν, ἐντελλόμενοι τῶν ἂν ἑκάστοτε δέωνται, πέμπουσι δὲ ὧδε· οἳ μὲν αὐτῶν ταχθέντες ἀκόντια τρία ἔχουσι, ἄλλοι δὲ διαλαβόντες τοῦ ἀποπεμπομένου παρὰ τὸν Σάλμοξιν τὰς χεῖρας καὶ τοὺς πόδας, ἀνακινήσαντες αὐτὸν μετέωρον ῥίπτουσι ἐς τὰς λόγχας. ἢν μὲν δὴ ἀποθάνῃ ἀναπαρείς, τοῖσι δὲ ἵλεος ὁ θεὸς δοκέει εἶναι· ἢν δὲ μὴ ἀποθάνῃ, αἰτιῶνται αὐτὸν τὸν ἄγγελον, φάμενοί μιν ἄνδρα κακὸν εἶναι, αἰτιησάμενοι δὲ τοῦτον ἄλλον ἀποπέμπουσι· ἐντέλλονται δὲ ἔτι ζῶντι. οὗτοι οἱ αὐτοὶ Θρήικες καὶ πρὸς βροντήν τε καὶ ἀστραπὴν τοξεύοντες ἄνω πρὸς τὸν οὐρανὸν ἀπειλέουσι τῷ θεῷ, οὐδένα ἄλλον θεὸν νομίζοντες εἶναι εἰ μὴ τὸν σφέτερον.' '. None | 4.53.5. This is the only river, besides the Nile, whose source I cannot identify; nor, I think, can any Greek. When the Borysthenes comes near the sea, the Hypanis mingles with it, running into the same marsh; ' "4.53.6. the land between these rivers, where the land projects like a ship's beak, is called Hippolaus' promontory; a temple of Demeter stands there. The settlement of the Borystheneïtae is beyond the temple, on the Hypanis. " '
4.94. Their belief in their immortality is as follows: they believe that they do not die, but that one who perishes goes to the deity Salmoxis, or Gebeleïzis, as some of them call him. ,Once every five years they choose one of their people by lot and send him as a messenger to Salmoxis, with instructions to report their needs; and this is how they send him: three lances are held by designated men; others seize the messenger to Salmoxis by his hands and feet, and swing and toss him up on to the spear-points. ,If he is killed by the toss, they believe that the god regards them with favor; but if he is not killed, they blame the messenger himself, considering him a bad man, and send another messenger in place of him. It is while the man still lives that they give him the message. ,Furthermore, when there is thunder and lightning these same Thracians shoot arrows skyward as a threat to the god, believing in no other god but their own. ''. None |
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4. Thucydides, The History of The Peloponnesian War, 1.22.4 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Dio Chrysostom, On Training for Public Speaking
Found in books: Konig and Wiater (2022) 340; König and Wiater (2022) 340
1.22.4. καὶ ἐς μὲν ἀκρόασιν ἴσως τὸ μὴ μυθῶδες αὐτῶν ἀτερπέστερον φανεῖται: ὅσοι δὲ βουλήσονται τῶν τε γενομένων τὸ σαφὲς σκοπεῖν καὶ τῶν μελλόντων ποτὲ αὖθις κατὰ τὸ ἀνθρώπινον τοιούτων καὶ παραπλησίων ἔσεσθαι, ὠφέλιμα κρίνειν αὐτὰ ἀρκούντως ἕξει. κτῆμά τε ἐς αἰεὶ μᾶλλον ἢ ἀγώνισμα ἐς τὸ παραχρῆμα ἀκούειν ξύγκειται.''. None | 1.22.4. The absence of romance in my history will, I fear, detract somewhat from its interest; but if it be judged useful by those inquirers who desire an exact knowledge of the past as an aid to the interpretation of the future, which in the course of human things must resemble if it does not reflect it, I shall be content. In fine, I have written my work, not as an essay which is to win the applause of the moment, but as a possession for all time. ''. None |
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5. Anon., Sibylline Oracles, 3.414 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • Dio Chrysostom • Dio Chrysostom, Trojan Oration
Found in books: Greensmith (2021) 201, 202; Konig and Wiater (2022) 197; König and Wiater (2022) 197
| 3.414. Which they will call a comet, sign to men''. None |
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6. None, None, nan (1st cent. BCE - 1st cent. CE)
Tagged with subjects: • Dio Chrysostom • Dio, Cassius
Found in books: Jenkyns (2013) 49; Levine Allison and Crossan (2006) 75
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7. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Dio Chrysostom, On Training for Public Speaking
Found in books: Konig and Wiater (2022) 346; König and Wiater (2022) 346
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8. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Dio Chrysostom, On Training for Public Speaking
Found in books: Konig and Wiater (2022) 345, 347; König and Wiater (2022) 345, 347
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9. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Dio Chrysostom
Found in books: Konig and Wiater (2022) 323; König and Wiater (2022) 323
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10. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Dio Chrysostom • Dio Chrysostom, On Training for Public Speaking
Found in books: Konig and Wiater (2022) 323, 332, 333, 338, 344, 345, 346; König and Wiater (2022) 323, 332, 333, 338, 344, 345, 346
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11. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Cassius Dio
Found in books: Bryan (2018) 318; Wardy and Warren (2018) 318
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12. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Alexandria, residents of rebuked by Dio Chrysostom • Dio Cassius • Dio of Prusa (Chrysostom)
Found in books: Manolaraki (2012) 239; Poulsen and Jönsson (2021) 28, 36
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13. Dio Chrysostom, Orations, 13.4, 13.10, 13.31, 18.1, 18.5-18.8, 18.10-18.18, 19.5, 31.54, 32.12, 32.59-32.60, 33.1-33.2, 36.56 (1st cent. CE - missingth cent. CE)
Tagged with subjects: • Alexandria, residents of rebuked by Dio Chrysostom • Dio Chrysostom • Dio Chrysostom, Borysthenite Or. • Dio Chrysostom, Euboean Or. • Dio Chrysostom, On Training for Public Speaking • Dio Chrysostom, on morality • Dio Chrysostom, on tragic/comic solo song • Dio Chrysostom, speech to Alexandrians • Dio of Prusa • Dio of Prusa (Chrysostom) • Dio of Prusa (Dio Cocceianus) • Dio of Prusa (Dio Cocceianus), Getica • Dio, of Prusa, "Chrysostom", • Dios apate • Dreams (in Greek and Latin literature), Dio Chrysostom, To the Alexandrians • Philostratus, Life of Dio • boldness, Dio Chrysostom on • scholars/scholarship, ancient and Byzantine (on tragedy), Dio Chrysostom
Found in books: Blum and Biggs (2019) 228, 230; Borg (2008) 40, 360; Bowersock (1997) 55, 56; Cosgrove (2022) 185, 211; Dignas (2002) 146, 147, 197; Elsner (2007) 235; Greensmith (2021) 60, 317, 318; Hunter (2018) 24, 28; Kirkland (2022) 152, 154, 155, 179, 180; Konig and Wiater (2022) 327, 329, 330, 332, 333, 334, 338, 339, 340, 341, 342, 343, 344, 346, 347, 348, 350; König and Wiater (2022) 327, 329, 330, 332, 333, 334, 338, 339, 340, 341, 342, 343, 344, 346, 347, 348, 350; Liapis and Petrides (2019) 302, 305, 315, 343; Malherbe et al (2014) 64, 153, 154, 201, 442, 707, 709; Manolaraki (2012) 241; Pirenne-Delforge and Pironti (2022) 228; Renberg (2017) 380, 381
| 13.4. \xa0And then I\xa0recalled Homer's Odysseus, who is always bewailing his lot, although he was a hero and quite able to endure. Yet he for all that says many unworthy things, and forever sits lamenting on the shore of the sea because he yearns for his native land; and finally, so the poet says, the longing came upon him to see smoke ascending from his own country, even if he should have to die straightway, and neither his former exploits could solace him nor a goddess very beautiful and good who cherished him, going so far as to promise to make him immortal; but all these things were outweighed by his yearning and love for his native land. <" '
13.10. \xa0Accordingly I\xa0reflected that Odysseus after all his wanderings did not hesitate to roam once more, when he carried an oar as Teiresias, a man dead and gone, had advised him, until he should fall in with people who knew not the sea, even by hearsay; and should not\xa0I follow his example if God so bade? So after exhorting myself in this way neither to fear or be ashamed of my action, and putting on humble attire and otherwise chastening myself, I\xa0 proceeded to roam everywhere. <
13.31. \xa0And thus it came about that I\xa0too endeavoured to talk to the Romans when they had summoned me and invited me to speak, but I\xa0did not take them by twos and threes in wrestling-schools and cloistered walks; for it was not possible to meet them thus in that city; but when a great number had gathered in one place, I\xa0would tell them that they needed a better and more carefully planned education, if they were ever to be happy in truth and reality and not merely in the opinion of the majority, as was now the case; that if anyone should win them to this view and take them in charge and teach them that not a single one of those things is a good to which they devoted themselves and which they strove with all their zeal to acquire, in the belief that, the more they acquired, the better and happier their life would be; <
18.1. Although I\xa0had often praised your character as that of a good man who is worthy to be first among the best, yet I\xa0never admired it before as I\xa0do now. For that a man in the very prime of life and second to no one in influence, who possesses great wealth and has every opportunity to live in luxury by day and night, should in spite of all this reach out for education also and be eager to acquire training in eloquent speaking, and should display no hesitation even if it should cost toil, seems to me to give proof of an extraordinarily noble soul and one not only ambitious, but in very truth devoted to wisdom. And for that matter the best of the ancients said that they went on learning not only in the prime of life but also as they grew old. <
18.5. \xa0But to cut my preface short, I\xa0must at once endeavour to carry out your instructions. For a mere lad, now, or a young man who wishes to withdraw from political life and devote himself to training and to the acquisition of forensic ability, there is need of a different regimen in both tasks and activities. But you are not unacquainted with the task, nor are you able to forsake the political career, nor is it the eloquence and effectiveness of a pleader in the courts of law of which you stand in need, but rather that which is alike fitting and sufficient for a statesman. < 18.6. \xa0So first of all, you should know that you have no need of toil or exacting labour; for although, when a man has already undergone a great deal of training, these contribute very greatly to his progress, yet if he has had only a little, they will lessen his confidence and make him diffident about getting into action; just as with athletes who are unaccustomed to the training of the body, such training weakens them if they become fatigued by exercises which are too severe. But just as bodies unaccustomed to toil need anointing and moderate exercise rather than the training of the gymnasium, so you in preparing yourself for public speaking have need of diligence which has a tempering of pleasure rather than laborious training. So let us consider the poets: I\xa0would counsel you to read Meder of the writers of Comedy quite carefully, and Euripides of the writers of Tragedy, and to do so, not casually by reading them to yourself, but by having them read to you by others, preferably by men who know how to render the lines pleasurably, but at any rate so as not to offend. For the effect is enhanced when one is relieved of the preoccupation of reading. <' "18.7. \xa0And let no one of the more 'advanced' critics chide me for selecting Meder's plays in preference to the Old Comedy, or Euripides in preference to the earlier writers of Tragedy. For physicians do not prescribe the most costly diet for their patients, but that which is salutary. Now it would be a long task to enumerate all the advantages to be derived from these writers; indeed, not only has Meder's portrayal of every character and every charming trait surpassed all the skill of the early writers of Comedy, but the suavity and plausibility of Euripides, while perhaps not completely attaining to the grandeur of the tragic poet's way of deifying his characters, or to his high dignity, are very useful for the man in public life; and furthermore, he cleverly fills his plays with an abundance of characters and moving incidents, and strews them with maxims useful on all occasions, since he was not without acquaintance with philosophy. <" '18.8. \xa0But Homer comes first and in the middle and last, in that he gives of himself to every boy and adult and old man just as much as each of them can take. Lyric and elegiac poetry too, and iambics and dithyrambs are very valuable for the man of leisure, but the man who intends to have a public career and at the same time to increase the scope of his activities and the effectiveness of his oratory, will have no time for them. <
18.10. \xa0As for Herodotus, if you ever want real enjoyment, you will read him when quite at your ease, for the easy-going manner and charm of his narrative will give the impression that his work deals with stories rather than with actual history. But among the foremost historians I\xa0place Thucydides, and among those of second rank Theopompus; for not only is there a rhetorical quality in the narrative portion of his speeches, but he is not without eloquence nor negligent in expression, and the slovenliness of his diction is not so bad as to offend you. As for Ephorus, while he hands down to us a great deal of information about events, yet the tediousness and carelessness of his narrative style would not suit your purpose. <
18.11. \xa0When it comes to the orators, however, who does not know which are the best â\x80\x94 Demosthenes for the vigour of his style, the impressiveness of his thought, and the copiousness of his vocabulary, qualities in which he surpasses all other orators; and Lysias for his brevity, the simplicity and coherence of his thought, and for his well concealed cleverness. However, I\xa0should not advise you to read these two chiefly, but Hypereides rather and Aeschines; for the faculties in which they excel are simpler, their rhetorical embellishments are easier to grasp, and the beauty of their diction is not one whit inferior to that of the two who are ranked first. But I\xa0should advise you to read Lycurgus as well, since he has a lighter touch than those others and reveals a certain simplicity and nobility of character in his speeches. <
18.12. \xa0At this point I\xa0say it is advisable â\x80\x94 even if some one, after reading my recommendation of the consummate masters of oratory, is going to find fault â\x80\x94 also not to remain unacquainted with the more recent orators, those who lived a little before our time; I\xa0refer to the works of such men as Antipater, Theodorus, Plution, and Conon, and to similar material. For the powers they display can be more useful to us because, when we read them, our judgment is not fettered and enslaved, as it is when we approach the ancients. For when we find that we are able to criticize what has been said, we are most encouraged to attempt the same things ourselves, and we find more pleasure in comparing ourselves with others <
18.13. \xa0when we are convinced that in the comparison we should be found to be not inferior to them, with the chance, occasionally, of being even superior. I\xa0shall now turn to the Socratics, writers who, I\xa0affirm, are quite indispensable to every man who aspires to become an orator. For just as no meat without salt will be gratifying to the taste, so no branch of literature, as it seems to me, could possibly be pleasing to the ear if it lacked the Socratic grace. It would be a long task to eulogize the others; even to read them is no light thing. <
18.14. \xa0But it is my own opinion that Xenophon, and he alone of the ancients, can satisfy all the requirements of a man in public life. Whether one is commanding an army in time of war, or is guiding the affairs of a state, or is addressing a popular assembly or a senate, or even if he were addressing a court of law and desired, not as a professional master of eloquence merely, but as a statesman or a royal prince, to utter sentiments appropriate to such a character at the bar of justice, the best exemplar of all, it seems to me, and the most profitable for all these purposes is Xenophon. For not only are his ideas clear and simple and easy for everyone to grasp, but the character of his narrative style is attractive, pleasing, and convincing, being in a high degree true to life in the representation of character, with much charm also and effectiveness, so that his power suggests not cleverness but actual wizardry. <' "
18.15. \xa0If, for instance, you should be willing to read his work on the March Inland very carefully, you will find no speech, such as you will one day possess the ability to make, whose subject matter he has not dealt with and can offer as a kind of norm to any man who wishes to steer his course by him or imitate him. If it is needful for the statesman to encourage those who are in the depths of despondency, time and again our writer shows how to do this; or if the need is to incite and exhort, no one who understands the Greek language could fail to be aroused by Xenophon's hortatory speeches. <" "
18.16. \xa0My own heart, at any rate, is deeply moved and at times I\xa0weep even as I\xa0read his account of all those deeds of valour. Or, if it is necessary to deal prudently with those who are proud and conceited and to avoid, on the one hand, being affected in any way by their displeasure, or, on the other, enslaving one's own spirit to them in unseemly fashion and doing their will in everything, guidance in this also is to be found in him. And also how to hold secret conferences both with generals apart from the common soldiers and with the soldiers in the same way; the proper manner of conversing with kings and princes; how to deceive enemies to their hurt and friends for their own benefit; how to tell the plain truth to those who are needlessly disturbed without giving offence, and to make them believe it; how not to trust too readily those in authority over you, and the means by which such persons deceive their inferiors, and the way in which men outwit and are outwitted â\x80\x94 <" "
18.17. \xa0on all these points Xenophon's treatise gives adequate information. For I\xa0imagine that it is because he combines deeds with words, because he did not learn by hearsay nor by copying, but by doing deeds himself as well as telling of them, that he made his speeches most convincingly true to life in all his works and especially in this one which I\xa0chanced to mention. And be well assured that you will have no occasion to repent, but that both in the senate and before the people you will find this great man reaching out a hand to you if you earnestly and diligently read him. <" "
18.18. \xa0Writing, however, I\xa0do not advise you to engage in with your own hand, or only very rarely, but rather to dictate to a secretary. For, in the first place, the one who utters his thoughts aloud is more nearly in the mood of a man addressing an audience than is one who writes, and, in the second place, less labour is involved. Again, while it contributes less to effectiveness in delivery than writing does, it contributes more to your habit of readiness. But when you do write, I\xa0do not think it best for you to write these madeâ\x80\x91up school exercises; yet if you must write, take one of the speeches that you enjoy reading, preferably one of Xenophon's, and either oppose what he said, or advance the same arguments in a different way. <" '
19.5. \xa0And the most of what they give us comes from ancient times, and from much wiser men than those of the present. In the case of comedy everything is kept; in the case of tragedy only the strong parts, it would seem, remain â\x80\x94 I\xa0mean the iambics, and portions of these they still give in our theatres â\x80\x94 but the more delicate parts have fallen away, that is, the lyric parts. I\xa0might illustrate by the case of old men: all the firm parts of the body resist the ravages of time, namely, the bones and the muscles; but everything else shrivels up. This is the reason that the bodies of the extremely old men are seen to be wasted and shrunken, whereas all those old men who are corpulent because of their wealth and luxury, although they have no strength left but only fat instead of flesh, do seem well nourished and younger to the great majority.
31.54. \xa0Well then, that there is nothing in the official list, or in the fact that these memorials stand on public property, which tends to show that they do not belong to those who have received them, has perhaps long been evident; but in order that nobody may even attempt to dispute it, let me mention this: You know about the Ephesians, of course, and that large sums of money are in their hands, some of it belonging to private citizens and deposited in the temple of Artemis, not alone money of the Ephesians but also of aliens and of persons from all parts of the world, and in some cases of commonwealths and kings, money which all deposit there in order that it may be safe, since no one has ever yet dared to violate that place, although countless wars have occurred in the past and the city has often been captured. Well, that the money is deposited on state property is indeed evident, but it also is evident, as the lists show, that it is the custom of the Ephesians to have these deposits officially recorded. <
32.12. \xa0In my own case, for instance, I\xa0feel that I\xa0have chosen that rôle, not of my own volition, but by the will of some deity. For when divine providence is at work for men, the gods provide, not only good counsellors who need no urging, but also words that are appropriate and profitable to the listener. And this statement of mine should be questioned least of all by you, since here in Alexandria the deity is most in honour, and to you especially does he display his power through almost daily oracles and dreams. Think not, therefore, that the god exercises his watchful care only over sleeping men, disclosing to each in private what is for his good, but that he is indifferent toward them when they are awake and would not disclose to them, in public and collectively, anything beneficial; for often in the past he has given aid to men in their waking moments, and also in broad daylight he has clearly foretold the future. <
32.59. \xa0For you are always in merry mood, fond of laughter, fond of dancing; only in your case when you are thirsty wine does not bubble up of its own accord from some chance rock or glen, nor can you so readily get milk and honey by scratching the ground with the tips of your fingers; on the contrary, not even water comes to you in Alexandria of its own accord, nor is bread yours to command, I\xa0fancy, but that too you receive from the hand of those who are above you; and so perhaps it is high time for you to cease your Bacchic revels and instead to turn your attention to yourselves. But at present, if you merely hear the twang of the harp-string, as if you had heard the call of a bugle, you can no longer keep the peace. < 32.60. \xa0Surely it is not the Spartans you are imitating, is it? It is said, you know, that in olden days they made war to the accompaniment of the pipe; but your warfare is to the accompaniment of the harp. Or do you desire â\x80\x94 for I\xa0myself have compared king with commons do you, I\xa0ask, desire to be thought afflicted with the same disease as Nero? Why, not even he profited by his intimate acquaintance with music and his devotion to it. And how much better it would be to imitate the present ruler in his devotion to culture and reason! Will you not discard that disgraceful and immoderate craving for notoriety? Will you not be cautious about poking fun at everybody else, and, what is more, before persons who, if I\xa0may say so, have nothing great or wonderful to boast of? <
33.1. I\xa0wonder what on earth is your purpose, and what your expectation or desire, in seeking to have such persons as myself discourse for you. Do you think us to be sweet-voiced and more pleasant of utterance than the rest, so that, as if we were song-birds, you long to hear us make melody for you; or do you believe that we possess a different power in word and thought alike, a power of persuasion that is keener and truly formidable, which you call rhetoric, a power that holds sway both in the forum and on the rostrum; or is it because you expect to hear some laudation directed at yourselves, some patriotic hymn in praise of your city, all about Perseus and Heracles and the Lord of the Trident and the oracles that you have received, and how you are Hellenes, yes, Argives or even better, and how you have as founders heroes and demigods â\x80\x94 or, I\xa0should say, Titans? <' "33.2. \xa0You may even, methinks, expect to hear a eulogy of your land and of the mountains it contains and of yonder Cydnus, how the most kindly of all rivers and the most beautiful and how those who drink its waters are 'affluent and blessed,' to use the words of Homer. For such praise is true indeed and you are constantly hearing it both from the poets in their verse and from other men also who have made it their business to pronounce encomia; but that sort of performance requires ample preparation and the gift of eloquence. <" '
36.56. \xa0And emitting a full flash of lightning, not a disorderly or foul one such as in stormy weather often darts forth, when the clouds drive more violently than usual, but rather pure and unmixed with any murk, it worked a transformation easily, with the speed of thought. But recalling Aphroditê and the process of generation, it tamed and relaxed itself and, quenching much of its light, it turned into fiery air of gentle warmth, and uniting with Hera and enjoying the most perfect wedlock, in sweet repose it emitted anew the full supply of seed for the universe. Such is the blessed marriage of Zeus and Hera of which the sons of sages sing in secret rites. <' ". None |
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14. Josephus Flavius, Jewish Antiquities, 18.16-18.17, 18.81-18.84, 20.34-20.49, 20.51-20.53 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cassius Dio • Cassius Dio, L. • Dio Cassius • Dio Chrysostom, and Synesiuss Dio • non-Judean women, adopting Judean practices, Dio Cassius, writings of
Found in books: Dijkstra and Raschle (2020) 99; Goodman (2006) 98; Janowitz (2002) 77; Kraemer (2010) 181; Price Finkelberg and Shahar (2021) 214; Salvesen et al (2020) 282; Taylor (2012) 115
18.16. Σαδδουκαίοις δὲ τὰς ψυχὰς ὁ λόγος συναφανίζει τοῖς σώμασι, φυλακῇ δὲ οὐδαμῶς τινων μεταποίησις αὐτοῖς ἢ τῶν νόμων: πρὸς γὰρ τοὺς διδασκάλους σοφίας, ἣν μετίασιν, ἀμφιλογεῖν ἀρετὴν ἀριθμοῦσιν.
18.16. ἡ δὲ ὑπισχνεῖτο, καὶ ὁ ̓Αλέξανδρος πέντε τάλαντα αὐτοῖς ἐν τῇ ̓Αλεξανδρείᾳ δοὺς τὸ λοιπὸν ἐν Δικαιαρχείᾳ γενομένοις παρέξειν ἐπηγγέλλετο, δεδιὼς τοῦ ̓Αγρίππου τὸ εἰς τὰ ἀναλώματα ἕτοιμον. καὶ Κύπρος μὲν ἀπαλλάξασα τὸν ἄνδρα ἐπὶ τῆς ̓Ιταλίας πλευσούμενον αὐτὴ μετὰ τῶν τέκνων ἐπὶ ̓Ιουδαίας ἀνέζευξεν.' "18.17. εἰς ὀλίγους δὲ ἄνδρας οὗτος ὁ λόγος ἀφίκετο, τοὺς μέντοι πρώτους τοῖς ἀξιώμασι, πράσσεταί τε ἀπ' αὐτῶν οὐδὲν ὡς εἰπεῖν: ὁπότε γὰρ ἐπ' ἀρχὰς παρέλθοιεν, ἀκουσίως μὲν καὶ κατ' ἀνάγκας, προσχωροῦσι δ' οὖν οἷς ὁ Φαρισαῖος λέγει διὰ τὸ μὴ ἄλλως ἀνεκτοὺς γενέσθαι τοῖς πλήθεσιν." "18.17. οὔτε γὰρ πρεσβειῶν ὑποδοχὰς ἐκ τοῦ ὀξέος ἐποιεῖτο ἡγεμόσι τε ἢ ἐπιτρόποις ὑπ' αὐτοῦ σταλεῖσιν οὐδεμία ἦν διαδοχή, ὁπότε μὴ φθαῖεν τετελευτηκότες: ὅθεν καὶ δεσμωτῶν ἀκροάσεως ἀπερίοπτος ἦν." "
18.81. ̓͂Ην ἀνὴρ ̓Ιουδαῖος, φυγὰς μὲν τῆς αὐτοῦ κατηγορίᾳ τε παραβάσεων νόμων τινῶν καὶ δέει τιμωρίας τῆς ἐπ' αὐτοῖς, πονηρὸς δὲ εἰς τὰ πάντα. καὶ δὴ τότε ἐν τῇ ̔Ρώμῃ διαιτώμενος προσεποιεῖτο μὲν ἐξηγεῖσθαι σοφίαν νόμων τῶν Μωυσέως," "18.82. προσποιησάμενος δὲ τρεῖς ἄνδρας εἰς τὰ πάντα ὁμοιοτρόπους τούτοις ἐπιφοιτήσασαν Φουλβίαν τῶν ἐν ἀξιώματι γυναικῶν καὶ νομίμοις προσεληλυθυῖαν τοῖς ̓Ιουδαϊκοῖς πείθουσι πορφύραν καὶ χρυσὸν εἰς τὸ ἐν ̔Ιεροσολύμοις ἱερὸν διαπέμψασθαι, καὶ λαβόντες ἐπὶ χρείας τοῖς ἰδίοις ἀναλώμασιν αὐτὰ ποιοῦνται, ἐφ' ὅπερ καὶ τὸ πρῶτον ἡ αἴτησις ἐπράσσετο." '18.83. καὶ ὁ Τιβέριος, ἀποσημαίνει γὰρ πρὸς αὐτὸν φίλος ὢν Σατορνῖνος τῆς Φουλβίας ἀνὴρ ἐπισκήψει τῆς γυναικός, κελεύει πᾶν τὸ ̓Ιουδαϊκὸν τῆς ̔Ρώμης ἀπελθεῖν. 18.84. οἱ δὲ ὕπατοι τετρακισχιλίους ἀνθρώπους ἐξ αὐτῶν στρατολογήσαντες ἔπεμψαν εἰς Σαρδὼ τὴν νῆσον, πλείστους δὲ ἐκόλασαν μὴ θέλοντας στρατεύεσθαι διὰ φυλακὴν τῶν πατρίων νόμων. καὶ οἱ μὲν δὴ διὰ κακίαν τεσσάρων ἀνδρῶν ἠλαύνοντο τῆς πόλεως.' "
20.34. Καθ' ὃν δὲ χρόνον ὁ ̓Ιζάτης ἐν τῷ Σπασίνου χάρακι διέτριβεν ̓Ιουδαῖός τις ἔμπορος ̓Ανανίας ὄνομα πρὸς τὰς γυναῖκας εἰσιὼν τοῦ βασιλέως ἐδίδασκεν αὐτὰς τὸν θεὸν σέβειν, ὡς ̓Ιουδαίοις πάτριον ἦν," "20.35. καὶ δὴ δι' αὐτῶν εἰς γνῶσιν ἀφικόμενος τῷ ̓Ιζάτῃ κἀκεῖνον ὁμοίως συνανέπεισεν μετακληθέντι τε ὑπὸ τοῦ πατρὸς εἰς τὴν ̓Αδιαβηνὴν συνεξῆλθεν κατὰ πολλὴν ὑπακούσας δέησιν: συνεβεβήκει δὲ καὶ τὴν ̔Ελένην ὁμοίως ὑφ' ἑτέρου τινὸς ̓Ιουδαίου διδαχθεῖσαν εἰς τοὺς ἐκείνων μετακεκομίσθαι νόμους." "20.36. ὁ δ' ̓Ιζάτης ὡς παρέλαβεν τὴν βασιλείαν, ἀφικόμενος εἰς τὴν ̓Αδιαβηνὴν καὶ θεασάμενος τούς τε ἀδελφοὺς καὶ τοὺς ἄλλους συγγενεῖς δεδεμένους ἐδυσχέρανεν τῷ γεγονότι." "20.37. καὶ τὸ μὲν ἀνελεῖν ἢ φυλάττειν δεδεμένους ἀσεβὲς ἡγούμενος, τὸ δὲ μνησικακοῦντας ἔχειν σὺν αὐτῷ μὴ δεδεμένους σφαλερὸν εἶναι νομίζων, τοὺς μὲν ὁμηρεύσοντας μετὰ τέκνων εἰς τὴν ̔Ρώμην ἐξέπεμψε Κλαυδίῳ Καίσαρι, τοὺς δὲ πρὸς ̓Αρταβάνην τὸν Πάρθον ἐφ' ὁμοίαις προφάσεσιν ἀπέστειλεν." '20.38. Πυθόμενος δὲ πάνυ τοῖς ̓Ιουδαίων ἔθεσιν χαίρειν τὴν μητέρα τὴν ἑαυτοῦ ἔσπευσε καὶ αὐτὸς εἰς ἐκεῖνα μεταθέσθαι, νομίζων τε μὴ ἂν εἶναι βεβαίως ̓Ιουδαῖος, εἰ μὴ περιτέμνοιτο, πράττειν ἦν ἕτοιμος.' "20.39. μαθοῦσα δ' ἡ μήτηρ κωλύειν ἐπειρᾶτο ἐπιφέρειν αὐτῷ κίνδυνον λέγουσα: βασιλέα γὰρ εἶναι, καὶ καταστήσειν εἰς πολλὴν δυσμένειαν τοὺς ὑπηκόους μαθόντας, ὅτι ξένων ἐπιθυμήσειεν καὶ ἀλλοτρίων αὐτοῖς ἐθῶν, οὐκ ἀνέξεσθαί τε βασιλεύοντος αὐτῶν ̓Ιουδαίου." "20.41. δεδοικέναι γὰρ ἔλεγεν, μὴ τοῦ πράγματος ἐκδήλου πᾶσιν γενομένου κινδυνεύσειε τιμωρίαν ὑποσχεῖν ὡς αὐτὸς αἴτιος τούτων καὶ διδάσκαλος τῷ βασιλεῖ ἀπρεπῶν ἔργων γενόμενος, δυνάμενον δ' αὐτὸν ἔφη καὶ χωρὶς τῆς περιτομῆς τὸ θεῖον σέβειν, εἴγε πάντως κέκρικε ζηλοῦν τὰ πάτρια τῶν ̓Ιουδαίων: τοῦτ' εἶναι κυριώτερον τοῦ περιτέμνεσθαι:" "20.42. συγγνώμην δ' ἕξειν αὐτῷ καὶ τὸν θεὸν φήσαντος μὴ πράξαντι τὸ ἔργον δι' ἀνάγκην καὶ τὸν ἐκ τῶν ὑπηκόων φόβον, ἐπείσθη μὲν τότε τοῖς λόγοις ὁ βασιλεύς." '20.43. μετὰ ταῦτα δέ, τὴν γὰρ ἐπιθυμίαν οὐκ ἐξεβεβλήκει παντάπασιν, ̓Ιουδαῖός τις ἕτερος ἐκ τῆς Γαλιλαίας ἀφικόμενος ̓Ελεάζαρος ὄνομα πάνυ περὶ τὰ πάτρια δοκῶν ἀκριβὴς εἶναι προετρέψατο πρᾶξαι τοὖργον.' "20.44. ἐπεὶ γὰρ εἰσῆλθεν ἀσπασόμενος αὐτὸν καὶ κατέλαβε τὸν Μωυσέος νόμον ἀναγινώσκοντα, “λανθάνεις, εἶπεν, ὦ βασιλεῦ, τὰ μέγιστα τοὺς νόμους καὶ δι' αὐτῶν τὸν θεὸν ἀδικῶν: οὐ γὰρ ἀναγινώσκειν σε δεῖ μόνον αὐτούς, ἀλλὰ καὶ πρότερον τὰ προστασσόμενα ποιεῖν ὑπ' αὐτῶν." "20.45. μέχρι τίνος ἀπερίτμητος μενεῖς; ἀλλ' εἰ μήπω τὸν περὶ τούτου νόμον ἀνέγνως, ἵν' εἰδῇς τίς ἐστιν ἡ ἀσέβεια, νῦν ἀνάγνωθι.”" "20.46. ταῦτα ἀκούσας ὁ βασιλεὺς οὐχ ὑπερεβάλετο τὴν πρᾶξιν, μεταστὰς δ' εἰς ἕτερον οἴκημα καὶ τὸν ἰατρὸν εἰσκαλεσάμενος τὸ προσταχθὲν ἐτέλει καὶ μεταπεμψάμενος τήν τε μητέρα καὶ τὸν διδάσκαλον ̓Ανανίαν ἐσήμαινεν αὐτὸν πεπραχέναι τοὖργον." "20.47. τοὺς δ' ἔκπληξις εὐθὺς ἔλαβεν καὶ φόβος οὔτι μέτριος, μὴ τῆς πράξεως εἰς ἔλεγχον ἐλθούσης κινδυνεύσειεν μὲν ὁ βασιλεὺς τὴν ἀρχὴν ἀποβαλεῖν οὐκ ἀνασχομένων τῶν ὑπηκόων ἄρχειν αὐτῶν ἄνδρα τῶν παρ' ἑτέροις ζηλωτὴν ἐθῶν, κινδυνεύσειαν δὲ καὶ αὐτοὶ τῆς αἰτίας ἐπ' αὐτοῖς ἐνεχθείσης." "20.48. θεὸς δ' ἦν ὁ κωλύσων ἄρα τοὺς ἐκείνων φόβους ἐλθεῖν ἐπὶ τέλος: πολλοῖς γὰρ αὐτόν τε τὸν ̓Ιζάτην περιπεσόντα κινδύνοις καὶ παῖδας τοὺς ἐκείνου διέσωσεν ἐξ ἀμηχάνων πόρον εἰς σωτηρίαν παρασχών, ἐπιδεικνὺς ὅτι τοῖς εἰς αὐτὸν ἀποβλέπουσιν καὶ μόνῳ πεπιστευκόσιν ὁ καρπὸς οὐκ ἀπόλλυται ὁ τῆς εὐσεβείας. ἀλλὰ ταῦτα μὲν ὕστερον ἀπαγγελοῦμεν." '20.49. ̔Ελένη δὲ ἡ τοῦ βασιλέως μήτηρ ὁρῶσα τὰ μὲν κατὰ τὴν βασιλείαν εἰρηνευόμενα, τὸν δὲ υἱὸν αὐτῆς μακάριον καὶ παρὰ πᾶσι ζηλωτὸν καὶ τοῖς ἀλλοεθνέσι διὰ τὴν ἐκ τοῦ θεοῦ πρόνοιαν, ἐπιθυμίαν ἔσχεν εἰς τὴν ̔Ιεροσολυμιτῶν πόλιν ἀφικομένη τὸ πᾶσιν ἀνθρώποις περιβόητον ἱερὸν τοῦ θεοῦ προσκυνῆσαι καὶ χαριστηρίους θυσίας προσενεγκεῖν, ἐδεῖτό τε τοῦ παιδὸς ἐπιτρέψαι.' "
20.51. γίνεται δὲ αὐτῆς ἡ ἄφιξις πάνυ συμφέρουσα τοῖς ̔Ιεροσολυμίταις: λιμοῦ γὰρ αὐτῶν τὴν πόλιν κατὰ τὸν καιρὸν ἐκεῖνον πιεζοῦντος καὶ πολλῶν ὑπ' ἐνδείας ἀναλωμάτων φθειρομένων ἡ βασιλὶς ̔Ελένη πέμπει τινὰς τῶν ἑαυτῆς, τοὺς μὲν εἰς τὴν ̓Αλεξάνδρειαν πολλῶν σῖτον ὠνησομένους χρημάτων, τοὺς δ' εἰς Κύπρον ἰσχάδων φόρτον οἴσοντας." "20.52. ὡς δ' ἐπανῆλθον ταχέως κομίζοντες τοῖς ἀπορουμένοις διένειμε τροφὴν καὶ μεγίστην αὐτῆς μνήμην τῆς εὐποιίας ταύτης εἰς τὸ πᾶν ἡμῶν ἔθνος καταλέλοιπε." '20.53. πυθόμενος δὲ καὶ ὁ παῖς αὐτῆς ̓Ιζάτης τὰ περὶ τὸν λιμὸν ἔπεμψε πολλὰ χρήματα τοῖς πρώτοις τῶν ̔Ιεροσολυμιτῶν. ἀλλὰ γὰρ ἃ τοῖς βασιλεῦσιν εἰς τὴν πόλιν ἡμῶν ἀγαθὰ πέπρακται μετὰ ταῦτα δηλώσομεν.' '. None | 18.16. 4. But the doctrine of the Sadducees is this: That souls die with the bodies; nor do they regard the observation of any thing besides what the law enjoins them; for they think it an instance of virtue to dispute with those teachers of philosophy whom they frequent:
18.16. o she undertook to repay it. Accordingly, Alexander paid them five talents at Alexandria, and promised to pay them the rest of that sum at Dicearchia Puteoli; and this he did out of the fear he was in that Agrippa would soon spend it. So this Cypros set her husband free, and dismissed him to go on with his navigation to Italy, while she and her children departed for Judea. 18.17. but this doctrine is received but by a few, yet by those still of the greatest dignity. But they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them. 18.17. for he did not admit ambassadors quickly, and no successors were despatched away to governors or procurators of the provinces that had been formerly sent, unless they were dead; whence it was that he was so negligent in hearing the causes of prisoners;
18.81. 5. There was a man who was a Jew, but had been driven away from his own country by an accusation laid against him for transgressing their laws, and by the fear he was under of punishment for the same; but in all respects a wicked man. He, then living at Rome, professed to instruct men in the wisdom of the laws of Moses. 18.82. He procured also three other men, entirely of the same character with himself, to be his partners. These men persuaded Fulvia, a woman of great dignity, and one that had embraced the Jewish religion, to send purple and gold to the temple at Jerusalem; and when they had gotten them, they employed them for their own uses, and spent the money themselves, on which account it was that they at first required it of her. 18.83. Whereupon Tiberius, who had been informed of the thing by Saturninus, the husband of Fulvia, who desired inquiry might be made about it, ordered all the Jews to be banished out of Rome; 18.84. at which time the consuls listed four thousand men out of them, and sent them to the island Sardinia; but punished a greater number of them, who were unwilling to become soldiers, on account of keeping the laws of their forefathers. Thus were these Jews banished out of the city by the wickedness of four men.
20.34. 3. Now, during the time Izates abode at Charax-Spasini, a certain Jewish merchant, whose name was Aias, got among the women that belonged to the king, and taught them to worship God according to the Jewish religion. 20.35. He, moreover, by their means, became known to Izates, and persuaded him, in like manner, to embrace that religion; he also, at the earnest entreaty of Izates, accompanied him when he was sent for by his father to come to Adiabene; it also happened that Helena, about the same time, was instructed by a certain other Jew and went over to them. 20.36. But when Izates had taken the kingdom, and was come to Adiabene, and there saw his brethren and other kinsmen in bonds, he was displeased at it; 20.37. and as he thought it an instance of impiety either to slay or imprison them, but still thought it a hazardous thing for to let them have their liberty, with the remembrance of the injuries that had been offered them, he sent some of them and their children for hostages to Rome, to Claudius Caesar, and sent the others to Artabanus, the king of Parthia, with the like intentions. 20.38. 4. And when he perceived that his mother was highly pleased with the Jewish customs, he made haste to change, and to embrace them entirely; and as he supposed that he could not be thoroughly a Jew unless he were circumcised, he was ready to have it done. 20.39. But when his mother understood what he was about, she endeavored to hinder him from doing it, and said to him that this thing would bring him into danger; and that, as he was a king, he would thereby bring himself into great odium among his subjects, when they should understand that he was so fond of rites that were to them strange and foreign; and that they would never bear to be ruled over by a Jew. 20.41. and said that he was afraid lest such an action being once become public to all, he should himself be in danger of punishment for having been the occasion of it, and having been the king’s instructor in actions that were of ill reputation; and he said that he might worship God without being circumcised, even though he did resolve to follow the Jewish law entirely, which worship of God was of a superior nature to circumcision. 20.42. He added, that God would forgive him, though he did not perform the operation, while it was omitted out of necessity, and for fear of his subjects. So the king at that time complied with these persuasions of Aias. 20.43. But afterwards, as he had not quite left off his desire of doing this thing, a certain other Jew that came out of Galilee, whose name was Eleazar, and who was esteemed very skillful in the learning of his country, persuaded him to do the thing; 20.44. for as he entered into his palace to salute him, and found him reading the law of Moses, he said to him, “Thou dost not consider, O king! that thou unjustly breakest the principal of those laws, and art injurious to God himself, by omitting to be circumcised; for thou oughtest not only to read them, but chiefly to practice what they enjoin thee. 20.45. How long wilt thou continue uncircumcised? But if thou hast not yet read the law about circumcision, and dost not know how great impiety thou art guilty of by neglecting it, read it now.” 20.46. When the king had heard what he said, he delayed the thing no longer, but retired to another room, and sent for a surgeon, and did what he was commanded to do. He then sent for his mother, and Aias his tutor, and informed them that he had done the thing; 20.47. upon which they were presently struck with astonishment and fear, and that to a great degree, lest the thing should be openly discovered and censured, and the king should hazard the loss of his kingdom, while his subjects would not bear to be governed by a man who was so zealous in another religion; and lest they should themselves run some hazard, because they would be supposed the occasion of his so doing. 20.48. But it was God himself who hindered what they feared from taking effect; for he preserved both Izates himself and his sons when they fell into many dangers, and procured their deliverance when it seemed to be impossible, and demonstrated thereby that the fruit of piety does not perish as to those that have regard to him, and fix their faith upon him only. But these events we shall relate hereafter. 20.49. 5. But as to Helena, the king’s mother, when she saw that the affairs of Izates’s kingdom were in peace, and that her son was a happy man, and admired among all men, and even among foreigners, by the means of God’s providence over him, she had a mind to go to the city of Jerusalem, in order to worship at that temple of God which was so very famous among all men, and to offer her thank-offerings there. So she desired her son to give her leave to go thither;
20.51. Now her coming was of very great advantage to the people of Jerusalem; for whereas a famine did oppress them at that time, and many people died for want of what was necessary to procure food withal, queen Helena sent some of her servants to Alexandria with money to buy a great quantity of corn, and others of them to Cyprus, to bring a cargo of dried figs. 20.52. And as soon as they were come back, and had brought those provisions, which was done very quickly, she distributed food to those that were in want of it, and left a most excellent memorial behind her of this benefaction, which she bestowed on our whole nation. 20.53. And when her son Izates was informed of this famine, he sent great sums of money to the principal men in Jerusalem. However, what favors this queen and king conferred upon our city Jerusalem shall be further related hereafter.' '. None |
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15. Josephus Flavius, Jewish War, 2.120-2.121, 2.129, 2.135, 2.137-2.139, 2.141-2.145, 2.150-2.151, 2.161 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dio Chrysostom • Dio Chrysostom, Dio Chrysostoms Essenes • Dio Chrysostom, and Synesiuss Dio • Dio Chrysostom, lost works of • Dio Chrysostom, polis as a theme in • Dio Chrysostoms Essenes, Dead Sea description of • Dio Chrysostoms Essenes, as ideal Stoic polis/city • Dio Chrysostoms Essenes, happy virtuous lifestyle of • Synesius of Crete, presentation of Dios Essenes
Found in books: Goodman (2006) 35; Taylor (2012) 115, 165, 197, 241
2.121. τὸν μὲν γάμον καὶ τὴν ἐξ αὐτοῦ διαδοχὴν οὐκ ἀναιροῦντες, τὰς δὲ τῶν γυναικῶν ἀσελγείας φυλαττόμενοι καὶ μηδεμίαν τηρεῖν πεπεισμένοι τὴν πρὸς ἕνα πίστιν.
2.129. καὶ μετὰ ταῦτα πρὸς ἃς ἕκαστοι τέχνας ἴσασιν ὑπὸ τῶν ἐπιμελητῶν διαφίενται, καὶ μέχρι πέμπτης ὥρας ἐργασάμενοι συντόνως πάλιν εἰς ἓν συναθροίζονται χωρίον, ζωσάμενοί τε σκεπάσμασιν λινοῖς οὕτως ἀπολούονται τὸ σῶμα ψυχροῖς ὕδασιν, καὶ μετὰ ταύτην τὴν ἁγνείαν εἰς ἴδιον οἴκημα συνίασιν, ἔνθα μηδενὶ τῶν ἑτεροδόξων ἐπιτέτραπται παρελθεῖν: αὐτοί τε καθαροὶ καθάπερ εἰς ἅγιόν τι τέμενος παραγίνονται τὸ δειπνητήριον.' "
2.135. ὀργῆς ταμίαι δίκαιοι, θυμοῦ καθεκτικοί, πίστεως προστάται, εἰρήνης ὑπουργοί. καὶ πᾶν μὲν τὸ ῥηθὲν ὑπ' αὐτῶν ἰσχυρότερον ὅρκου, τὸ δὲ ὀμνύειν αὐτοῖς περιίσταται χεῖρον τῆς ἐπιορκίας ὑπολαμβάνοντες: ἤδη γὰρ κατεγνῶσθαί φασιν τὸν ἀπιστούμενον δίχα θεοῦ." "
2.137. Τοῖς δὲ ζηλοῦσιν τὴν αἵρεσιν αὐτῶν οὐκ εὐθὺς ἡ πάροδος, ἀλλ' ἐπὶ ἐνιαυτὸν ἔξω μένοντι τὴν αὐτὴν ὑποτίθενται δίαιταν ἀξινάριόν τε καὶ τὸ προειρημένον περίζωμα καὶ λευκὴν ἐσθῆτα δόντες." '2.138. ἐπειδὰν δὲ τούτῳ τῷ χρόνῳ πεῖραν ἐγκρατείας δῷ, πρόσεισιν μὲν ἔγγιον τῇ διαίτῃ καὶ καθαρωτέρων τῶν πρὸς ἁγνείαν ὑδάτων μεταλαμβάνει, παραλαμβάνεται δὲ εἰς τὰς συμβιώσεις οὐδέπω. μετὰ γὰρ τὴν τῆς καρτερίας ἐπίδειξιν δυσὶν ἄλλοις ἔτεσιν τὸ ἦθος δοκιμάζεται καὶ φανεὶς ἄξιος οὕτως εἰς τὸν ὅμιλον ἐγκρίνεται.' "2.139. πρὶν δὲ τῆς κοινῆς ἅψασθαι τροφῆς ὅρκους αὐτοῖς ὄμνυσι φρικώδεις, πρῶτον μὲν εὐσεβήσειν τὸ θεῖον, ἔπειτα τὰ πρὸς ἀνθρώπους δίκαια φυλάξειν καὶ μήτε κατὰ γνώμην βλάψειν τινὰ μήτε ἐξ ἐπιτάγματος, μισήσειν δ' ἀεὶ τοὺς ἀδίκους καὶ συναγωνιεῖσθαι τοῖς δικαίοις:" "
2.141. τὴν ἀλήθειαν ἀγαπᾶν ἀεὶ καὶ τοὺς ψευδομένους προβάλλεσθαι: χεῖρας κλοπῆς καὶ ψυχὴν ἀνοσίου κέρδους καθαρὰν φυλάξειν καὶ μήτε κρύψειν τι τοὺς αἱρετιστὰς μήθ' ἑτέροις αὐτῶν τι μηνύσειν, κἂν μέχρι θανάτου τις βιάζηται." '2.142. πρὸς τούτοις ὄμνυσιν μηδενὶ μὲν μεταδοῦναι τῶν δογμάτων ἑτέρως ἢ ὡς αὐτὸς μετέλαβεν, ἀφέξεσθαι δὲ λῃστείας καὶ συντηρήσειν ὁμοίως τά τε τῆς αἱρέσεως αὐτῶν βιβλία καὶ τὰ τῶν ἀγγέλων ὀνόματα. τοιούτοις μὲν ὅρκοις τοὺς προσιόντας ἐξασφαλίζονται.' "2.143. Τοὺς δ' ἐπ' ἀξιοχρέοις ἁμαρτήμασιν ἁλόντας ἐκβάλλουσι τοῦ τάγματος. ὁ δ' ἐκκριθεὶς οἰκτίστῳ πολλάκις μόρῳ διαφθείρεται: τοῖς γὰρ ὅρκοις καὶ τοῖς ἔθεσιν ἐνδεδεμένος οὐδὲ τῆς παρὰ τοῖς ἄλλοις τροφῆς δύναται μεταλαμβάνειν, ποηφαγῶν δὲ καὶ λιμῷ τὸ σῶμα τηκόμενος διαφθείρεται." '2.144. διὸ δὴ πολλοὺς ἐλεήσαντες ἐν ταῖς ἐσχάταις ἀναπνοαῖς ἀνέλαβον, ἱκανὴν ἐπὶ τοῖς ἁμαρτήμασιν αὐτῶν τὴν μέχρι θανάτου βάσανον ἡγούμενοι.' "2.145. Περὶ δὲ τὰς κρίσεις ἀκριβέστατοι καὶ δίκαιοι, καὶ δικάζουσι μὲν οὐκ ἐλάττους τῶν ἑκατὸν συνελθόντες, τὸ δ' ὁρισθὲν ὑπ' αὐτῶν ἀκίνητον. σέβας δὲ μέγα παρ' αὐτοῖς μετὰ τὸν θεὸν τοὔνομα τοῦ νομοθέτου, κἂν βλασφημήσῃ τις εἰς τοῦτον κολάζεται θανάτῳ." "2.151. καὶ μακρόβιοι μέν, ὡς τοὺς πολλοὺς ὑπὲρ ἑκατὸν παρατείνειν ἔτη, διὰ τὴν ἁπλότητα τῆς διαίτης ἔμοιγε δοκεῖν καὶ τὴν εὐταξίαν, καταφρονηταὶ δὲ τῶν δεινῶν, καὶ τὰς μὲν ἀλγηδόνας νικῶντες τοῖς φρονήμασιν, τὸν δὲ θάνατον, εἰ μετ' εὐκλείας πρόσεισι, νομίζοντες ἀθανασίας ἀμείνονα." "
2.161. δοκιμάζοντες μέντοι τριετίᾳ τὰς γαμετάς, ἐπειδὰν τρὶς καθαρθῶσιν εἰς πεῖραν τοῦ δύνασθαι τίκτειν, οὕτως ἄγονται. ταῖς δ' ἐγκύμοσιν οὐχ ὁμιλοῦσιν, ἐνδεικνύμενοι τὸ μὴ δι' ἡδονὴν ἀλλὰ τέκνων χρείαν γαμεῖν. λουτρὰ δὲ ταῖς γυναιξὶν ἀμπεχομέναις ἐνδύματα, καθάπερ τοῖς ἀνδράσιν ἐν περιζώματι. τοιαῦτα μὲν ἔθη τοῦδε τοῦ τάγματος." '. None | 2.121. They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man.
2.129. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple,
2.135. They dispense their anger after a just manner, and restrain their passion. They are eminent for fidelity, and are the ministers of peace; whatsoever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury for they say that he who cannot be believed without swearing by God is already condemned.
2.137. 7. But now, if anyone hath a mind to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use, for a year, while he continues excluded; and they give him also a small hatchet, and the fore-mentioned girdle, and the white garment. 2.138. And when he hath given evidence, during that time, that he can observe their continence, he approaches nearer to their way of living, and is made a partaker of the waters of purification; yet is he not even now admitted to live with them; for after this demonstration of his fortitude, his temper is tried two more years; and if he appear to be worthy, they then admit him into their society. 2.139. And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous;
2.141. that he will be perpetually a lover of truth, and propose to himself to reprove those that tell lies; that he will keep his hands clear from theft, and his soul from unlawful gains; and that he will neither conceal anything from those of his own sect, nor discover any of their doctrines to others, no, not though anyone should compel him so to do at the hazard of his life. 2.142. Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels or messengers. These are the oaths by which they secure their proselytes to themselves. 2.143. 8. But for those that are caught in any heinous sins, they cast them out of their society; and he who is thus separated from them does often die after a miserable manner; for as he is bound by the oath he hath taken, and by the customs he hath been engaged in, he is not at liberty to partake of that food that he meets with elsewhere, but is forced to eat grass, and to famish his body with hunger, till he perish; 2.144. for which reason they receive many of them again when they are at their last gasp, out of compassion to them, as thinking the miseries they have endured till they came to the very brink of death to be a sufficient punishment for the sins they had been guilty of. 2.145. 9. But in the judgments they exercise they are most accurate and just, nor do they pass sentence by the votes of a court that is fewer than a hundred. And as to what is once determined by that number, it is unalterable. What they most of all honor, after God himself, is the name of their legislator Moses, whom, if anyone blaspheme, he is punished capitally. 2.151. They are long-lived also, insomuch that many of them live above a hundred years, by means of the simplicity of their diet; nay, as I think, by means of the regular course of life they observe also. They condemn the miseries of life, and are above pain, by the generosity of their mind. And as for death, if it will be for their glory, they esteem it better than living always;
2.161. However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes.' '. None |
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16. New Testament, 1 Timothy, 3.2-3.4, 6.4-6.5, 6.11, 6.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dio Chrysostom
Found in books: Malherbe et al (2014) 456, 508, 509, 519, 527, 528, 536, 544, 566, 742; Tite (2009) 169
3.2. δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν, 3.3. μὴ πάροινον, μὴ πλήκτην, ἀλλὰ ἐπιεικῆ, ἄμαχον, ἀφιλάργυρον, 3.4. τοῦ ἰδίου οἴκου καλῶς προϊστάμενον, τέκνα ἔχοντα ἐν ὑποταγῇ μετὰ πάσης σεμνότητος·?̔
6.4. τετύφωται, μηδὲν ἐπιστάμενος, ἀλλὰ νοσῶν περὶ ζητήσεις καὶ λογομαχίας, ἐξ ὧν γίνεται φθόνος, ἔρις, βλασφημίαι, ὑπόνοιαι πονηραί, 6.5. διαπαρατριβαὶ διεφθαρμένων ἀνθρώπων τὸν νοῦν καὶ ἀπεστερημένων τῆς ἀληθείας, νομιζόντων πορισμὸν εἶναι τὴν εὐσέβειαν.
6.11. Σὺ δέ, ὦ ἄν θρωπε θεοῦ, ταῦτα φεῦγε· δίωκε δὲ δικαιοσύνην, εὐσέβειαν, πίστιν, ἀγάπην, ὑπομονήν, πραϋπαθίαν.
6.18. ἀγαθοεργεῖν, πλουτεῖν ἐν ἔργοις καλοῖς, εὐμεταδότους εἶναι, κοινωνικούς,''. None | 3.2. The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching; 3.3. not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; 3.4. one who rules his own house well, having children in subjection with all reverence;
6.4. he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions, 6.5. constant friction of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such.
6.11. But you, man of God, flee these things, and follow after righteousness, godliness, faith, love, patience, and gentleness.
6.18. that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate; ''. None |
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17. New Testament, Acts, 17.17 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Cassius Dio, L. • Dio Chrysostom
Found in books: Malherbe et al (2014) 766; Price Finkelberg and Shahar (2021) 177
17.17. διελέγετο μὲν οὖν ἐν τῇ συναγωγῇ τοῖς Ἰουδαίοις καὶ τοῖς σεβομένοις καὶ ἐν τῇ ἀγορᾷ κατὰ πᾶσαν ἡμέραν πρὸς τοὺς παρατυγχάνοντας.''. None | 17.17. So he reasoned in the synagogue with Jews and the devout persons, and in the marketplace every day with those who met him. ''. None |
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18. New Testament, Colossians, 3.11 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dio Chrysostom
Found in books: Tite (2009) 169; de Ste. Croix et al. (2006) 349
3.11. ὅπου οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ πάντα καὶ ἐν πᾶσιν Χριστός.''. None | 3.11. where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all. "". None |
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19. New Testament, Romans, 1.16, 6.15-6.16, 9.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dio Chrysostom • Dio Chrysostom, • Dio Chrysostom, use of diatribe
Found in books: Gunderson (2022) 95; Huttner (2013) 133; Malherbe et al (2014) 107, 111, 734, 766
1.16. οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον, δύναμις γὰρ θεοῦ ἐστὶν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι·
6.15. Τί οὖν; ἁμαρτήσωμεν ὅτι οὐκ ἐσμὲν ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν; μὴ γένοιτο· 6.16. οὐκ οἴδατε ὅτι ᾧ παριστάνετε ἑαυτοὺς δούλους εἰς ὑπακοήν, δοῦλοί ἐστε ᾧ ὑπακούετε, ἤτοι ἁμαρτίας εἰς θάνατον ἢ ὑπακοῆς εἰς δικαιοσύνην;
9.14. Τί οὖν ἐροῦμεν; μὴ ἀδικία παρὰ τῷ θεῷ; μὴ γένοιτο·''. None | 1.16. For I am not ashamed of the gospel of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek.
6.15. What then? Shall we sin, because we are not under law, but under grace? May it never be! ' "6.16. Don't you know that to whom you present yourselves as servants to obedience, his servants you are whom you obey; whether of sin to death, or of obedience to righteousness? " '
9.14. What shall we say then? Is there unrighteousness with God? May it never be! ''. None |
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20. New Testament, Titus, 1.8, 2.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dio Chrysostom • Dio Chrysostom, and Sodom and Gomorra
Found in books: Malherbe et al (2014) 519; Taylor (2012) 188; Tite (2009) 169
1.8. ἀλλὰ φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ, ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου,
2.8. λόγον ὑγιῆ ἀκατάγνωστον, ἵνα ὁ ἐξ ἐναντίας ἐντραπῇ μηδὲν ἔχων λέγειν περὶ ἡμῶν φαῦλον.''. None | 1.8. but given to hospitality, as a lover of good, sober-minded, fair, holy, self-controlled; ' "
2.8. and soundness of speech that can't be condemned; that he who opposes you may be ashamed, having no evil thing to say about us. "'. None |
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21. New Testament, John, 11.50 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dio Cassius
Found in books: Levine Allison and Crossan (2006) 36; Moss (2012) 37
11.50. οὐδὲ λογίζεσθε ὅτι συμφέρει ὑμῖν ἵνα εἷς ἄνθρωπος ἀποθάνῃ ὑπὲρ τοῦ λαοῦ καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται.''. None | 11.50. nor do you consider that it is advantageous for us that one man should die for the people, and that the whole nation not perish."''. None |
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22. Plutarch, On The Control of Anger, None (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Cassius Dio
Found in books: Konig and Wiater (2022) 130; König and Wiater (2022) 130
| 455e. "Noble Athos, whose summit reaches Heaven, do not put in the way of my deeds great stones difficult to work. Else Ishall hew you down and cast you into the sea." For temper can do many terrible things, and likewise many that are ridiculous; therefore it is both the most hated and the most despised of the passions. It will be useful to consider it in both of these aspects. As for me â\x80\x94 whether rightly Ido not know â\x80\x94 Imade this start in the treatment of my anger: Ibegan to observe the passion in others, just as the Spartans used to observe in the Helots what a thing drunkenness is. And first, as Hippocrates says that the most severe disease''. None |
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23. Quintilian, Institutes of Oratory, 10.1.19, 10.1.46, 10.1.54, 10.1.67, 10.1.73, 10.1.76, 10.1.81-10.1.82, 10.3.19-10.3.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dio Chrysostom • Dio Chrysostom, On Training for Public Speaking
Found in books: Konig and Wiater (2022) 321, 331, 334, 336, 338, 342, 344, 345, 346, 350; König and Wiater (2022) 321, 331, 334, 336, 338, 342, 344, 345, 346, 350
| 10.3.19. \xa0The condemnation which I\xa0have passed on such carelessness in writing will make it pretty clear what my views are on the luxury of dictation which is now so fashionable. For, when we write, however great our speed, the fact that the hand cannot follow the rapidity of our thoughts gives us time to think, whereas the presence of our amanuensis hurries us on, at times we feel ashamed to hesitate or pause, or make some alteration, as though we were afraid to display such weakness before a witness. 10.3.20. \xa0As a result our language tends not merely to be haphazard and formless, but in our desire to produce a continuous flow we let slip positive improprieties of diction, which show might the precision of the writer nor the impetuosity of the speaker. Again, if the amanuensis is a slow writer, or lacking in intelligence, he becomes a stumbling-block, our speed is checked, and the thread of our ideas is interrupted by the delay or even perhaps by the loss of temper to which it gives rise. 10.3.21. \xa0Moreover, the gestures which accompany strong feeling, and sometimes even serve to stimulate the mind, the waving of the hand, the contraction of the brow, the occasional striking of forehead or side, and those which Persius notes when he describes a trivial style as one that "Thumps not the desk nor smacks of bitten nails," all these become ridiculous, unless we are alone.' '. None |
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24. Seneca The Younger, Letters, 21.9, 113.23 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cassius Dio
Found in books: Bryan (2018) 318; Wardy and Warren (2018) 318
| 21.9. There is no reason why you should hold that these words belong to Epicurus alone; they are public property. I think we ought to do in philosophy as they are wont to do in the Senate: when someone has made a motion, of which I approve to a certain extent, I ask him to make his motion in two parts, and I vote for the part which I approve. So I am all the more glad to repeat the distinguished words of Epicurus, in order that I may prove to those who have recourse to him through a bad motive, thinking that they will have in him a screen for their own vices, that they must live honourably, no matter what school they follow.
113.23. Now do not imagine that I am the first one of our school who does not speak from rules but has his own opinion: Cleanthes and his pupil Chrysippus could not agree in defining the act of walking. Cleanthes held that it was spirit transmitted to the feet from the primal essence, while Chrysippus maintained that it was the primal essence in itself.11 Why, then, following the example of Chrysippus himself, should not every man claim his own freedom, and laugh down all these "living things," – so numerous that the universe itself cannot contain them? ''. None |
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25. Tacitus, Annals, 2.85, 14.3.1, 16.22, 16.28, 16.33-16.35 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Cassius Dio • Dio Cassius • Dio Cassius as consul,, as senator • Dio of Prusa
Found in books: Dijkstra and Raschle (2020) 99; Kingsley Monti and Rood (2022) 369; Nasrallah (2019) 188; Poulsen and Jönsson (2021) 170, 209; Salvesen et al (2020) 282, 347; Talbert (1984) 136; Zanker (1996) 258
2.85. Eodem anno gravibus senatus decretis libido feminarum coercita cautumque ne quaestum corpore faceret cui avus aut pater aut maritus eques Romanus fuisset. nam Vistilia praetoria familia genita licentiam stupri apud aedilis vulgaverat, more inter veteres recepto, qui satis poenarum adversum impudicas in ipsa professione flagitii credebant. exactum et a Titidio Labeone Vistiliae marito cur in uxore delicti manifesta ultionem legis omisisset. atque illo praetendente sexaginta dies ad consultandum datos necdum praeterisse, satis visum de Vistilia statuere; eaque in insulam Seriphon abdita est. actum et de sacris Aegyptiis Iudaicisque pellendis factumque patrum consultum ut quattuor milia libertini generis ea superstitione infecta quis idonea aetas in insulam Sardiniam veherentur, coercendis illic latrociniis et, si ob gravitatem caeli interissent, vile damnum; ceteri cederent Italia nisi certam ante diem profanos ritus exuissent.' "
16.22. Quin et illa obiectabat, principio anni vitare Thraseam sollemne ius iurandum; nuncupationibus votorum non adesse, quamvis quindecimvirali sacerdotio praeditum; numquam pro salute principis aut caelesti voce immolavisse; adsiduum olim et indefessum, qui vulgaribus quoque patrum consultis semet fautorem aut adversarium ostenderet, triennio non introisse curiam; nuperrimeque, cum ad coercendos Silanum et Veterem certatim concurreretur, privatis potius clientium negotiis vacavisse. secessionem iam id et partis et, si idem multi audeant, bellum esse. 'ut quondam C. Caesarem' inquit 'et M. Catonem, ita nunc te, Nero, et Thraseam avida discordiarum civitas loquitur. et habet sectatores vel potius satellites, qui nondum contumaciam sententiarum, sed habitum vultumque eius sectantur, rigidi et tristes, quo tibi lasciviam exprobrent. huic uni incolumitas tua sine cura, artes sine honore. prospera principis respuit: etiamne luctibus et doloribus non satiatur? eiusdem animi est Poppaeam divam non credere, cuius in acta divi Augusti et divi Iuli non iurare. spernit religiones, abrogat leges. diurna populi Romani per provincias, per exercitus curatius leguntur, ut noscatur quid Thrasea non fecerit. aut transeamus ad illa instituta, si potiora sunt, aut nova cupientibus auferatur dux et auctor. ista secta Tuberones et Favonios, veteri quoque rei publicae ingrata nomina, genuit. ut imperium evertant libertatem praeferunt: si perverterint, libertatem ipsam adgredientur. frustra Cassium amovisti, si gliscere et vigere Brutorum aemulos passurus es. denique nihil ipse de Thrasea scripseris: disceptatorem senatum nobis relinque.' extollit ira promptum Cossutiani animum Nero adicitque Marcellum Eprium acri eloquentia." '
16.28. Et initium faciente Cossutiano, maiore vi Marcellus summam rem publicam agi clamitabat; contumacia inferiorum lenitatem imperitantis deminui. nimium mitis ad eam diem patres, qui Thraseam desciscentem, qui generum eius Helvidium Priscum in isdem furoribus, simul Paconium Agrippinum, paterni in principes odii heredem, et Curtium Montanum detestanda carmina factitantem eludere impune sinerent. requirere se in senatu consularem, in votis sacerdotem, in iure iurando civem, nisi contra instituta et caerimonias maiorum proditorem palam et hostem Thrasea induisset. denique agere senatorem et principis obtrectatores protegere solitus veniret, censeret quid corrigi aut mutari vellet: facilius perlaturos singula increpantem quam nunc silentium perferrent omnia damtis. pacem illi per orbem terrae, an victorias sine damno exercituum displicere? ne hominem bonis publicis maestum, et qui fora theatra templa pro solitudine haberet, qui minitaretur exilium suum, ambitionis pravae compotem facerent. non illi consulta haec, non magistratus aut Romanam urbem videri. abrumperet vitam ab ea civitate cuius caritatem olim, nunc et aspectum exuisset.
16.33. Idem tamen dies et honestum exemplum tulit Cassii Asclepiodoti, qui magnitudine opum praecipuus inter Bithynos, quo obsequio florentem Soranum celebraverat, labantem non deseruit, exutusque omnibus fortunis et in exilium actus, aequitate deum erga bona malaque documenta. Thraseae Soranoque et Serviliae datur mortis arbitrium; Helvidius et Paconius Italia depelluntur; Montanus patri concessus est, praedicto ne in re publica haberetur. accusatoribus Eprio et Cossutiano quinquagies sestertium singulis, Ostorio duodecies et quaestoria insignia tribuuntur. 16.34. Tum ad Thraseam in hortis agentem quaestor consulis missus vesperascente iam die. inlustrium virorum feminarumque coetus frequentis egerat, maxime intentus Demetrio Cynicae institutionis doctori, cum quo, ut coniectare erat intentione vultus et auditis, si qua clarius proloquebantur, de natura animae et dissociatione spiritus corporisque inquirebat, donec advenit Domitius Caecilianus ex intimis amicis et ei quid senatus censuisset exposuit. igitur flentis queritantisque qui aderant facessere propere Thrasea neu pericula sua miscere cum sorte damnati hortatur, Arriamque temptantem mariti suprema et exemplum Arriae matris sequi monet retinere vitam filiaeque communi subsidium unicum non adimere.' "16.35. Tum progressus in porticum illic a quaestore reperitur, laetitiae propior, quia Helvidium generum suum Italia tantum arceri cognoverat. accepto dehinc senatus consulto Helvidium et Demetrium in cubiculum inducit; porrectisque utriusque brachii venis, postquam cruorem effudit, humum super spargens, propius vocato quaestore 'libamus' inquit 'Iovi liberatori. specta, iuvenis; et omen quidem dii prohibeant, ceterum in ea tempora natus es quibus firmare animum expediat constantibus exemplis.' post lentitudine exitus gravis cruciatus adferente, obversis in Demetrium"'. None | 2.85. \xa0In the same year, bounds were set to female profligacy by stringent resolutions of the senate; and it was laid down that no woman should trade in her body, if her father, grandfather, or husband had been a Roman knight. For Vistilia, the daughter of a praetorian family, had advertised her venality on the aediles\' list â\x80\x94 the normal procedure among our ancestors, who imagined the unchaste to be sufficiently punished by the avowal of their infamy. Her husband, Titidius Labeo, was also required to explain why, in view of his wife\'s manifest guilt, he had not invoked the penalty of the law. As he pleaded that sixty days, not yet elapsed, were allowed for deliberation, it was thought enough to pass sentence on Vistilia, who was removed to the island of Seriphos. â\x80\x94 Another debate dealt with the proscription of the Egyptian and Jewish rites, and a senatorial edict directed that four thousand descendants of enfranchised slaves, tainted with that superstition and suitable in point of age, were to be shipped to Sardinia and there employed in suppressing brigandage: "if they succumbed to the pestilential climate, it was a cheap loss." The rest had orders to leave Italy, unless they had renounced their impious ceremonial by a given date. <
14.3.1. \xa0Nero, therefore, began to avoid private meetings with her; when she left for her gardens or the estates at Tusculum and Antium, he commended her intention of resting; finally, convinced that, wherever she might be kept, she was still an incubus, he decided to kill her, debating only whether by poison, the dagger, or some other form of violence. The first choice fell on poison. But, if it was to be given at the imperial table, then the death could not be referred to chance, since Britannicus had already met a similar fate. At the same time, it seemed an arduous task to tamper with the domestics of a woman whose experience of crime had made her vigilant for foul play; and, besides, she had herself fortified her system by taking antidotes in advance. Cold steel and bloodshed no one could devise a method of concealing: moreover, there was the risk that the agent chosen for such an atrocity might spurn his orders. Mother wit came to the rescue in the person of Anicetus the freedman, preceptor of Nero\'s boyish years, and detested by Agrippina with a vigour which was reciprocated. Accordingly, he pointed out that it was possible to construct a ship, part of which could be artificially detached, well out at sea, and throw the unsuspecting passenger overboard:â\x80\x94 "Nowhere had accident such scope as on salt water; and, if the lady should be cut off by shipwreck, who so captious as to read murder into the delinquency of wind and wave? The sovereign, naturally, would assign the deceased a temple and the other displays of filial piety."
16.22. \xa0He preferred other charges as well:â\x80\x94 "At the beginning of the year, Thrasea evaded the customary oath; though the holder of a quindecimviral priesthood, he took no part in the national vows; he had never offered a sacrifice for the welfare of the emperor or for his celestial voice. Once a constant and indefatigable member, who showed himself the advocate or the adversary of the most commonplace resolutions of the Fathers, for three years he had not set foot within the curia; and but yesterday, when his colleagues were gathering with emulous haste to crush Silanus and Vetus, he had preferred to devote his leisure to the private cases of his clients. Matters were come already to a schism and to factions: if many made the same venture, it was war! \'As once,\' he said, \'this discord-loving state prated of Caesar and Cato, so now, Nero, it prates of yourself and Thrasea. And he has his followers â\x80\x94\xa0his satellites, rather â\x80\x94 who affect, not as yet the contumacity of his opinions, but his bearing and his looks, and whose stiffness and austerity are designed for an impeachment of your wantonness. To him alone your safety is a thing uncared for, your talents a thing unhonoured. The imperial happiness he cannot brook: can he not even be satisfied with the imperial bereavements and sorrows? Not to believe Poppaea deity bespeaks the same temper that will not swear to the acts of the deified Augustus and the deified Julius. He contemns religion, he abrogates law. The journal of the Roman people is scanned throughout the provinces and armies with double care for news of what Thrasea has not done! Either let us pass over to his creed, if it is the better, or let these seekers after a new world lose their chief and their instigator. It is the sect that produced the Tuberones and the Favonii â\x80\x94 names unloved even in the old republic. In order to subvert the empire, they make a parade of liberty: the empire overthrown, they will lay hands on liberty itself. You have removed Cassius to little purpose, if you intend to allow these rivals of the Bruti to multiply and flourish! A\xa0word in conclusion: write nothing yourself about Thrasea â\x80\x94 leave the senate to decide between us!\'\xa0" Nero fanned still more the eager fury of Cossutianus, and reinforced him with the mordant eloquence of Eprius Marcellus. <
16.28. \xa0The attack was opened by Cossutianus; then Marcellus declaimed with greater violence:â\x80\x94 "Supreme interests of state were at issue: the contumacity of his inferiors was wearing down the lenience of the sovereign. Hitherto the Fathers had been over-indulgent, permitting themselves, as they did, to be mocked with impunity by Thrasea, who was meditating revolt; by his son-inâ\x80\x91law, Helvidius Priscus, who affected the same insanity; by Paconius Agrippinus, again, heir of his father\'s hatred for emperors; and by that scribbler of abominable verses, Curtius Montanus. In the senate he missed an ex-consul; in the national vows, a priest; at the oath of allegiance, a citizen â\x80\x94\xa0unless, defiant of the institutions and rites of their ancestors, Thrasea had openly assumed the part of traitor and public enemy. To be brief, let him come â\x80\x94 this person who was accustomed to enact the complete senator and to protect the slanderers of the prince â\x80\x94 let him come and state in a motion what he would have amended or altered: they would bear more easily with his censures of this or that than they now bore with his all-condemning silence! Was it the world-wide peace, or victories gained without loss of the armies, that met with his displeasure? A\xa0man who mourned over the nation\'s happiness, who treated forum and theatre and temple as a desert, who held out his own exile as a threat, must not have his perverse ambition gratified! In Thrasea\'s eyes, these were no senatorial resolutions; there were no magistracies, no Rome. Let him break with life, and with a country which he had long ceased to love and now to look upon!" <' "
16.33. \xa0The same day, however, produced also an example of honour. It was furnished by Cassius Asclepiodotus, by his great wealth the first citizen of Bithynia; who, with the same devotion as he had accorded to Soranus in his heyday, refused to desert him when near his fall, was stripped of his entire fortune, and was driven into exile, as a proof of heaven's impartiality towards good and evil. Thrasea, Soranus, and Servilia were accorded free choice of death; Helvidius and Paconius were expelled from Italy; Montanus was spared out of consideration for his father, with the proviso that his official career should not be continued. of the accusers, Eprius and Cossutianus received a grant of five million sesterces each; Ostorius, one of twelve hundred thousand with the quaestorian decorations. <" "16.34. \xa0The consul's quaestor was then sent to Thrasea: he was spending the time in his gardens, and the day was already closing in for evening. He had brought together a large party of distinguished men and women, his chief attention been given to Demetrius, a master of the Cynic creed; with whom â\x80\x94 to judge from his serious looks and the few words which caught the ear, when they chanced to raise their voices â\x80\x94 he was debating the nature of the soul and the divorce of spirit and body. At last, Domitius Caecilianus, an intimate friend, arrived, and informed him of the decision reached by the senate. Accordingly, among the tears and expostulations of the company, Thrasea urged them to leave quickly, without linking their own hazardous lot to the fate of a condemned man. Arria, who aspired to follow her husband's ending and the precedent set by her mother and namesake, he advised to keep her life and not deprive the child of their union of her one support. <" '16.35. \xa0He now walked on to the colonnade; where the quaestor found him nearer to joy than to sorrow, because he had ascertained that Helvidius, his son-inâ\x80\x91law, was merely debarred from Italy. Then, taking the decree of the senate, he led Helvidius and Demetrius into his bedroom, offered the arteries of both arms to the knife, and, when the blood had begun to flow, sprinkled it upon the ground, and called the quaestor nearer: "We are making a libation," he said, "to Jove the Liberator. Look, young man, and â\x80\x94 may Heaven, indeed, avert the omen, but you have been born into times now it is expedient to steel the mind with instances of firmness." Soon, as the slowness of his end brought excruciating pain, turning his gaze upon Demetrius\xa0.\xa0.\xa0.''. None |
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26. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cassius Dio
Found in books: Edelmann-Singer et al (2020) 96; Tuori (2016) 155
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27. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cassius Dio
Found in books: Konig and Wiater (2022) 130; König and Wiater (2022) 130
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28. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Cassius Dio • Dio Cassius
Found in books: Dijkstra and Raschle (2020) 99, 104; Nasrallah (2019) 188; Neusner Green and Avery-Peck (2022) 106; Poulsen and Jönsson (2021) 244; Rüpke (2011) 133; Tuori (2016) 148
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29. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dio Cassius • Dio Chrysostom
Found in books: Goldhill (2022) 186; Goodman (2006) 35
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30. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Cassius Dio • Dio Cassius
Found in books: Gorain (2019) 21, 105; Poulsen and Jönsson (2021) 25, 214
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31. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dio Chrysostom, On Training for Public Speaking
Found in books: Konig and Wiater (2022) 337; König and Wiater (2022) 337
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32. Cassius Dio, Roman History, 37.16, 37.17.1, 37.21.2, 38.18-38.29, 42.20, 49.43.1, 49.43.5, 52.36.2, 53.19, 55.3, 57.18, 59.5, 60.6.6, 62.16, 62.18.3, 67.14.1-67.14.3, 67.17, 71.8 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Cassius Dio • Cassius Dio, • Cassius Dio, L. • Cassius Dio, on Cicero • Cassius Dio, on Jewish proselytism in Rome • Cassius Dio, on cannibalism • Dio Cassius • Dio Cassius, on Gabinius • Dio of Prusa (Chrysostom)\n, On Fame • Dio of Prusa (Chrysostom)\n, citations of tragedy by • Dio, L. Cassius, on Antonius as magister equitum • Dio, L. Cassius, on Caesar’s dictatorships • Gabinius, Dio Cassius on • Philiscus, speech of to exiled Cicero in Dio • non-Judean women, adopting Judean practices, Dio Cassius, writings of
Found in books: Bryan (2018) 318; Bua (2019) 108; Csapo (2022) 171, 172, 175, 176, 177, 178, 179, 180; Dijkstra and Raschle (2020) 101; Edmonds (2019) 389; Goodman (2006) 98; Huttner (2013) 233; Isaac (2004) 210, 460; Keeline (2018) 171, 172, 173, 174, 175, 176; Kingsley Monti and Rood (2022) 384; Konig and Wiater (2022) 48, 131, 188; Konrad (2022) 135; Kraemer (2010) 182; König and Wiater (2022) 48, 131, 188; Nasrallah (2019) 188; Neusner Green and Avery-Peck (2022) 106, 107, 108, 138; Poulsen and Jönsson (2021) 71; Price Finkelberg and Shahar (2021) 214; Tanaseanu-Döbler and von Alvensleben (2020) 241; Tuori (2016) 275, 277; Udoh (2006) 17; Wardy and Warren (2018) 318
| 37.16. 1. \xa0Most of the city, to be sure, he took without any trouble, as he was received by the party of Hyrcanus; but the temple itself, which the other party had occupied, he captured only with difficulty.,2. \xa0For it was on high ground and was fortified by a wall of its own, and if they had continued defending it on all days alike, he could not have got possession of it. As it was, they made an excavation of what are called the days of Saturn, and by doing no work at all on those days afforded the Romans an opportunity in this interval to batter down the wall.,3. \xa0The latter, on learning of this superstitious awe of theirs, made no serious attempts the rest of the time, but on those days, when they came round in succession, assaulted most vigorously.,4. \xa0Thus the defenders were captured on the day of Saturn, without making any defence, and all the wealth was plundered. The kingdom was given to Hyrcanus, and Aristobulus was carried away.,5. This was the course of events at that time in Palestine; for this is the name that has been given from of old to the whole country extending from Phoenicia to Egypt along the inner sea. They have also another name that they have acquired: the country has been named Judaea, and the people themselves Jews.
37.17.1. \xa0I\xa0do not know how this title came to be given to them, but it applies also to all the rest of mankind, although of alien race, who affect their customs. This class exists even among the Romans, and though often repressed has increased to a very great extent and has won its way to the right of freedom in its observances.
37.21.2. \xa0He celebrated the triumph in honour of all his wars at once, including in it many trophies beautifully decked out to represent each of his achievements, even the smallest; and after them all came one huge one, decked out in costly fashion and bearing an inscription stating that it was a trophy of the inhabited world.
38.18. 1. \xa0He accordingly went over to Macedonia and spent his time there in lamentations. But there met him a man named Philiscus, who had made his acquaintance in Athens and now by chance fell in with him again. "Are you not ashamed, Cicero," he said, "to be weeping and behaving like a woman? Really, I\xa0should never have expected that you, who have enjoyed such an excellent and varied education, and who have acted as advocate to many, would grow so faint-hearted.",2. "But," replied the other, "it is not at all the same thing, Philiscus, to speak for others as to advise one\'s self. The words spoken in others\' behalf, proceeding from a mind that is firm and unshaken, are most opportune; but when some affliction overwhelms the spirit, it becomes turbid and darkened and cannot reason out anything that is opportune. For this reason, I\xa0suppose, it has been very well said that it is easier to counsel others than to be strong oneself under suffering.",3. "That is but human nature," rejoined Philiscus. "I\xa0did not think, however, that you, who are gifted with so much sound sense and have practised so much wisdom, had failed to prepare yourself for all human possibilities, so that even if some unexpected accident should befall you, it would not find you unfortified at any point.,4. \xa0But since, now, you are in this plight,\xa0.\xa0.\xa0. for I\xa0might be of some little assistance to you by rehearsing a\xa0few appropriate arguments. And thus, just as men who put a hand to others\'burdens relieve them, so I\xa0might lighten this misfortune of yours, and the more easily than they, inasmuch as I\xa0shall not take upon myself even the smallest part of it.,5. \xa0Surely you will not deem it unbecoming, I\xa0trust, to receive some encouragement from another, since if you were sufficient for yourself, we should have no need of these words. As it is, you are in a like case to Hippocrates or Democedes or any of the other great physicians, if one of them had fallen ill of a disease hard to cure and had need of another\'s aid to bring about his own recovery." 38.19. 1. \xa0"Indeed," said Cicero, "if you have any arguments that will dispel this mist from my soul and restore me to the light of old, I\xa0am most ready to listen. For words, as drugs, are of many varieties, and divers potencies, so that it will not be surprising if you should be able to steep in some mixture of philosophy even me, for all my brilliant feats in the senate, the assemblies, and the law-courts.",2. "Come then," continued Philiscus, "since you are ready to listen, let us consider first whether these conditions that surround you are actually bad, and next in what way we may cure them. First of all, now, I\xa0see you are in excellent physical health and strength, which is surely man\'s chief natural blessing; and, next, that you have the necessities of life in sufficiency,3. \xa0so as not to hunger or thirst or suffer cold or endure any other hardship through lack of means â\x80\x94 which may appropriately be set down as the second natural blessing for man. For when one\'s physical condition is good and one can live without anxiety, all the factors essential to happiness are enjoyed." 38.20. 1. \xa0To this Cicero replied: "But not one of these things is of use when some grief is preying upon one\'s mind; for mental cares cause one far more distress than bodily comforts cause pleasure. Even so, I\xa0also at present set no value on my physical health, because I\xa0am suffering in mind, nor yet on the abundance of necessaries; for my loss is great indeed.",2. "And does this grieve you?" replied the other. "Now if you were going to be in want of things needful, there would be some reason for your being annoyed at your loss. But since you have all necessaries in full measure, why do you distress yourself because you do not possess more? For all that one has beyond one\'s needs is superfluous, and amounts to the same thing whether present or absent; since surely you did not make use formerly of what was not necessary.,3. \xa0Consider, therefore, either that then what you did not need you did not have, or else that you now have what you do not need. Most of these things, indeed, were not yours by inheritance, that you should be particularly exercised about them, but were acquired by your own tongue and by your own words â\x80\x94 the very things which caused you to lose them.,4. \xa0You should not, therefore, be vexed if things have been lost in the same manner in which they were won. Ship-masters, for example, do not take it greatly to heart when they suffer great losses; for they understand, I\xa0suspect, how to take the sensible view of it, namely, that the sea which gives them wealth takes it away again. 38.21. 1. \xa0"So much for the present point; for I\xa0think it should be enough for a man\'s happiness to have a sufficiency and to lack nothing that the body requires, and I\xa0hold that everything in excess involves anxiety, trouble, and jealousy.,2. \xa0As for your saying, now, that there is no enjoyment of physical blessings unless those of the spirit are also present, that is indeed true, since it is impossible, if the spirit is in a poor state, that the body should fail to share in its ailment; nevertheless, I\xa0think it much easier for one to look after his mental health than his physical.,3. \xa0For the body, being of flesh, contains in itself many dangers and requires much assistance from the divine power; whereas the spirit, of a nature more divine, can easily be trained and prompted. Let us see here also, then, what spiritual blessing has abandoned you and what evil had come upon you that we may not shake off. 38.22. 1. \xa0"First, then, I\xa0see that you are a man of the greatest sagacity. The proof is that you so often persuaded both the senate and the people in cases where you gave them advice, and so often helped private citizens in cases where you acted as their advocate. And secondly, I\xa0see that you are a most just man.,2. \xa0Certainly you have always been found contending for your country and for your friends against those who plotted their ruin. Indeed, this very misfortune which you have now suffered has befallen you for no other reason than that you continued to say and do everything in behalf of the laws and of the constitution.,3. \xa0Again, that you have attained the highest degree of self-mastery is shown by your very course of life, since it is not possible for a man who is a slave to sensual pleasures to appear constantly in public and to go to and fro in the Forum, making his deeds by day witnesses of those by night.,4. \xa0This being the case, I,\xa0for my part, supposed you were also very brave, enjoying, as you did, such force of intellect and such power of oratory.,5. \xa0But it seems that, startled out of yourself through having failed contrary to your hopes and deserts, you have fallen a little short of true courage. But you will regain this immediately, and as you are thus equipped as I\xa0have pointed out, with a good physical endowment as well as mental, I\xa0cannot see what it is that is distressing you." 38.23. 1. \xa0At the end of this speech of his Cicero replied: "There seems to you, then, to be no great evil in disfranchisement and exile and in not living at home or being with your friends, but, instead, living in a foreign land, and wandering about with the name of exile, causing laughter to your enemies and disgrace to your friends?",2. "Not in the least, so far as I\xa0can see," declared Philiscus. "There are two elements of which we are constituted, soul and body, and definite blessings and evils are given to each of the two by Nature herself. Now if there should be any defect in these two, it would properly be considered injurious and disgraceful; but if all should be right with them, it would be useful instead.,3. \xa0This is your condition at the present moment. Those things which you mentioned, banishment and disfranchisement, and anything else of the sort, are disgraceful and evil only by convention and a certain popular opinion, and work no injury on either body or soul. What body could you cite that has fallen ill or perished and what spirit that has grow more unjust or even more ignorant through disfranchisement or exile or anything of that sort? I\xa0see none.,4. \xa0And the reason is that no one of these things is by nature evil, just as neither citizenship nor residence in one\'s country is itself excellent, but whatever opinion each one of us holds about them, such they seem to be.,5. \xa0For instance, men do not universally apply the penalty of disfranchisement to the same acts, but certain deeds which are reprehensible in some places are praised in others, and various actions honoured by one people are punished by another. Indeed, some do not so much as know the name, nor the thing which it implies.,6. \xa0And naturally enough; for whatever does not touch that which belong to man\'s nature is thought to have no bearing upon him. Precisely in the same way, therefore, as it would be most ridiculous, surely, if some judgment or decree were to be rendered that So-andâ\x80\x91so is sick or So-andâ\x80\x91so is base, so does the case stand regarding disfranchisement. 38.24. 1. \xa0"The same thing I\xa0find to be true in regard to exile. It is a sojourn abroad involving disfranchisement; so that if disfranchisement in and of itself contains no evil, surely no evil can be attached to exile either.,2. \xa0In fact, many live abroad anyway for very long periods, some unwillingly, but others willingly; and some even spend their whole life travelling about, just as if they were expelled from every place in turn; and yet they do not regard themselves as being injured in doing so.,3. \xa0Nor does it make any difference whether a man does it voluntarily or not; the man who trains his body unwillingly is no less strong than he who does it willingly, and one who goes on a voyage unwillingly obtains no less benefit than another. And as regards this unwillingness itself, I\xa0do not see how it can exist with a man of sense.,4. \xa0Accordingly, if the difference between being well and badly off is that we do some things readily and voluntarily, while we perform others unwillingly and grudgingly, the trouble can easily be remedied. For it we willingly endure all necessary things and allow none of them to conquer us, all those matters in which one might assume unwillingness have been done away with at a single stroke.,5. \xa0There is, indeed, an old saying and a very good one, to the effect that we ought not to demand that whatever we wish should come to pass, but to wish for whatever does come to pass as the result of any necessity. For we neither have free choice in our manner of life nor are we our own masters;,6. \xa0but according as it may suit chance, and according to the character of the fortune granted each one of us for the fulfillment of what is ordained, we must also shape our life. 38.25. 1. \xa0"Such is the nature of the case whether we like it or not. If, now, it is not disfranchisement in itself or exile in itself that troubles you, but the fact that you have not only done your country no injury but have actually benefited her greatly, and yet you have been disenfranchised and expelled, look at it in this way â\x80\x94 that, when once it was destined for you to have such an experience, it has surely been the noblest and the best fortune that could befall you to be despitefully used without having committed any wrong.,2. \xa0For you advised and carried out all that was proper for the citizens, not as an individual but as consul, not meddling officiously in a private capacity but obeying the decrees of the senate, which were not passed as party measures but for the best ends.,3. \xa0This and that person, on the contrary, out of their superior power and insolence devised everything against you; hence they ought to have trouble and sorrow for their injustice, but for you it is noble as well as necessary to bear bravely what Heaven has determined.,4. \xa0Surely you would not prefer to have joined with Catiline and conspired with Lentulus, to have given your country the exact opposite of useful counsel, to have performed none of the duties laid upon you by her, and thus remain at home as the reward of wickedness, instead of saving your country and being exiled.,5. \xa0Accordingly, if you care at all about your reputation, it is far preferable, I\xa0am sure, for you to have been driven out, after doing no wrong, than to have remained at home by performing some base act; for, apart from other considerations, the shame attaches to those who have unjustly cast a man forth, rather than to the man who has been wantonly expelled. 38.26. 1. \xa0"Moreover, the story, as I\xa0heard it, was that you did not depart unwillingly, nor after conviction, but of your own accord; that you hated to live with them, seeing that you could not make them better and would not endure to perish with them, and that you fled, not from your country, but from those who were plotting against her. Consequently it would be they who are dishonoured and banished, having cast out all that is good from their souls,,2. \xa0and it would be you who are honoured and fortunate, as being nobody\'s slave in unseemly fashion but possessing all that is needful, whether you choose to live in Sicily, or in Macedonia, or anywhere else in the world. For surely it is not places that give either success or misfortune of any sort, but each man creates his own country and his own happiness always and everywhere.,3. \xa0This was the feeling of Camillus when he was fain to dwell in Ardea; this was the way Scipio reasoned when he spent his last days in Liternum without grieving. But why mention Aristides or Themistocles, men whom exile rendered more famous, or .\xa0.\xa0. or Solon, who of his own accord left home for ten years?,4. "Therefore, do you likewise cease to consider irksome any such thing as pertains neither to our physical nor to our spiritual nature, and do not vex yourself at what has happened. For to us belongs no choice, as I\xa0told you, of living as we please, but it is absolutely necessary for us to endure what Heaven determines.,5. \xa0If we do this voluntarily, we shall not be grieved; but if involuntarily, we shall not escape at all what is fated, and we shall at the same time acquire the greatest of ills â\x80\x94 the distressing of our hearts to no purpose.,6. \xa0The proof of this is that men who bear good-naturedly the most outrageous fortunes do not regard themselves as being in any very dreadful plight, while those who are disturbed at the lightest disappointments imagine that all human ills are theirs. And people in general, both those who manage favourable conditions badly and those who manage unfavourable conditions well, make their good or ill fortune appear to others to be just what they make it for themselves. 38.27. 1. \xa0Bear this in mind, then, and be not cast down by your present state, nor grieve if you learn that the men who exiled you are flourishing. For the successes of men are vain and ephemeral at best, and the higher a man climbs as a result of them, the more easily, like a breath, does he fall, especially in partisan strife.,2. \xa0Borne along in the midst of troubled and unstable conditions they differ little, if at all, from sailors in a storm, but are tossed up and down, now hither, now thither; and if they make the slightest mistake, they are sure to sink.,3. \xa0Not to mention Drusus, or Scipio, or the Gracchi, or certain others, remember how Camillus, the exile, later came off better than Capitolinus, and remember how greatly Aristides afterwards surpassed Themistocles.,4. "Do you also, then, hope, first and foremost, for your restoration; for you have not been expelled on account of wrong-doing, and the very ones who drove you forth will, as I\xa0learn, seek for you, while all will miss you. But even if you continue in your present state, do not distress yourself at all about it. 38.28. 1. \xa0For if you will take my advice, you will be quite satisfied to pick out a little estate in some retired spot on the coast and there carry on at the same time farming and some historical writing, like Xenophon and like Thucydides.,2. \xa0This form of learning is most enduring and best adapted to every man and to every state; and exile brings with it a kind of leisure that is more fruitful. If, then, you wish to become really immortal, like those historians, emulate them.,3. \xa0You have the necessary means in sufficiency and you lack no distinction. For if there is any virtue in such honours, you have been consul; nothing more belongs to those who have held office a second, a\xa0third, or a\xa0fourth time, except an array of idle letters which benefit no man, living or dead.,4. \xa0Hence you would not choose to be Corvinus, or Marius, the man seven times consul, rather than Cicero. Nor, again, are you anxious for any position of command, seeing that you withdrew from the one bestowed upon you, because you scorned the gains to be had from it, scorned a brief authority that was object to the scrutiny of all who chose to practise blackmail.,5. \xa0These matters I\xa0have mentioned, not because any one of them is requisite for happiness, but because, since it was necessary, you have occupied yourself sufficiently with public affairs to learn therefrom the difference in lives and to choose the one course and reject the other, to pursue the one and avoid the other. Our life is but short, and you ought not to live all yours for others, but by this time to grant a little to yourself.,6. \xa0Consider how much better quiet is than turmoil, and tranquillity than tumults, freedom than slavery, and safety than dangers, that you may feel a desire to live as I\xa0am urging you to do. In this way you will be happy, and your name shall be great because of it â\x80\x94 and that for evermore, whether you are living or dead. 38.29. 1. \xa0"If, however, you are eager for your restoration and aim at a brilliant political career, I\xa0do not wish to say anything unpleasant, but I\xa0fear, as I\xa0cast my eyes over the situation and call to mind your frankness of speech, and behold the power and numbers of your adversaries, that you may meet defeat once more.,2. \xa0If then you should encounter exile, you will have merely to experience a change of heart; but if you should incur some fatal punishment, you will not be able even to repent. And yet is it not a dreadful and disgraceful thing to have one\'s head cut off and set up in the Forum, for any man or woman, it may be, to insult?,3. \xa0Do not hate me as one who prophesies evil to you, but pay heed to me as to one announcing a warning from Heaven. Do not let the fact that you have certain friends among the powerful deceive you. You will get no help against those who hate you from the men who seem to love you, as, indeed, you have learned by experience.,4. \xa0For those who have a passion for power regard everything else as nothing in comparison with obtaining what they desire, and often give up their dearest friends and closest kin in exchange for their bitterest foes."' "
42.20. 1. \xa0They granted him, then, permission to do whatever he wished to those who had favoured Pompey's cause, not that he had not already received this right from himself, but in order that he might seem to be acting with some show of legal authority. They appointed him arbiter of war and peace with all mankind â\x80\x94 using the conspirators in Africa as a pretext â\x80\x94 without the obligation even of making any communication on the subject to the people or the senate.,2. \xa0This, of course, also lay in his power before, inasmuch as he had so large an armed force; at any rate the wars he had fought he had undertaken on his own authority in nearly every case. Nevertheless, because they wished still to appear to be free and independent citizens, they voted him these rights and everything else which it was in his power to have even against their will.,3. \xa0Thus he received the privilege of being consul for five consecutive years and of being chosen dictator, not for six months, but for an entire year, and he assumed the tribunician authority practically for life; for he secured the right of sitting with the tribunes upon the same benches and of being reckoned with them for other purposes â\x80\x94 a\xa0privilege which was permitted to no one.,4. \xa0All the elections except those of the plebs now passed into his hands, and for this reason they were delayed till after his arrival and were held toward the close of the year. In the case of the governorships in subject territory the citizens pretended to allot themselves those which fell to the consuls, but voted that Caesar should give the others to the praetors without the casting of lots; for they had gone back to consuls and praetors again contrary to their decree.,5. \xa0And they also granted another privilege, which was customary, to be sure, but in the corruption of the times might cause hatred and resentment: they decreed that Caesar should hold a triumph for the war against Juba and the Romans who fought with him, just as if had been the victor, although, as a matter of fact, he had not then so much as heard that there was to be such a war." '
49.43.1. \xa0The next year Agrippa agreed to be made aedile, and without taking anything from the public treasury repaired all the public buildings and all the streets, cleaned out the sewers, and sailed through them underground into the Tiber.
49.43.5. \xa0Besides doing this Agrippa drove the astrologers and charlatans from the city. During these same days a decree was passed that no one belonging to the senatorial class should be tried for piracy, and so those who were under any charge at the time were set free, and some were given a free hand to practice their villainy in the future.
52.36.2. \xa0Those who attempt to distort our religion with strange rites you should abhor and punish, not merely for the sake of the gods (since if a man despises these he will not pay honour to any other being), but because such men, by bringing in new divinities in place of the old, persuade many to adopt foreign practices, from which spring up conspiracies, factions, and cabals, which are far from profitable to a monarchy. Do not, therefore, permit anybody to be an atheist or a sorcerer.
53.19. 1. \xa0In this way the government was changed at that time for the better and in the interest of greater security; for it was no doubt quite impossible for the people to be saved under a republic. Nevertheless, the events occurring after this time can not be recorded in the same manner as those of previous times.,2. \xa0Formerly, as we know, all matters were reported to the senate and to the people, even if they happened at a distance; hence all learned of them and many recorded them, and consequently the truth regarding them, no matter to what extent fear or favour, friendship or enmity, coloured the reports of certain writers, was always to a certain extent to be found in the works of the other writers who wrote of the same events and in the public records.,3. \xa0But after this time most things that happened began to be kept secret and concealed, and even though some things are perchance made public, they are distrusted just because they can not be verified; for it is suspected that everything is said and done with reference to the wishes of the men in power at the time and of their associates.,4. \xa0As a result, much that never occurs is noised abroad, and much that happens beyond a doubt is unknown, and in the case of nearly every event a version gains currency that is different from the way it really happened. Furthermore, the very magnitude of the empire and the multitude of things that occur render accuracy in regard to them most difficult.,5. \xa0In Rome, for example, much is going on, and much in the subject territory, while, as regards our enemies, there is something happening all the time, in fact, every day, and concerning these things no one except the participants can easily have correct information, and most people do not even hear of them at all.,6. \xa0Hence in my own narrative of later events, so far as they need to be mentioned, everything that I\xa0shall say will be in accordance with reports that have been given out, whether it be really the truth or otherwise. In addition to these reports, however, my own opinion will be given, as far as possible, whenever I\xa0have been able, from the abundant evidence which I\xa0have gathered from my reading, from hearsay, and from what I\xa0have seen, to form a judgment that differs from the common report.
55.3. 2. \xa0and in order that they might have no other excuse for being absent, he commanded that no court or other meeting which required their attendance should be held at that time. He also fixed by law the number of senators necessary for passing decrees, according to the several kinds of decrees, â\x80\x94 to state only the chief points of the matter; and he increased the fines of those who without good excuse stayed away from the sessions.,3. \xa0And since many such offences had regularly gone unpunished owing to the large number of those who were liable to punishment, he commanded that if many were guilty, they should draw lots and one out of every five, according as the lot should fall, should incur the fine. He had the names of all the senators entered on a tablet and posted; and this practice, originating with him, is still observed each year.,4. \xa0Such were the measures he took to compel the attendance of the senators; but if on any occasion, as the result of some accident, fewer assembled than the occasion demanded, â\x80\x94 and it should be explained that at every session, except when the emperor himself was present, the number of those in attendance was accurately counted, both at that time and later, for practically every matter of business, â\x80\x94 the senators would proceed with their deliberations and their decision would be recorded, though it would not go into effect as if regularly passed, but instead, their action was what was termed auctoritas, the purpose of which was to make known their will.,5. \xa0For such is the general force of this word; to translate it into Greek by a term that will always be applicable is impossible. This same custom prevailed in case they ever assembled in haste at any but the usual place, or on any but the appointed day, or without a legal summons, or if by reason of the opposition of some of the tribunes a decree could not be passed and yet they were unwilling that their opinion should remain unknown; afterwards the resolution would be ratified according to established precedent and would receive the name of a decree.,6. \xa0This method, strictly followed for a long period by the men of old time, has in a way already become null and void, as has also the special privilege of the praetors. For they, becoming indigt that they could bring no proposal before the senate, though they outranked the tribunes, received from Augustus the right to do so, but in the course of time were deprived of it. \xa0These and the other laws which Augustus enacted at this time he had inscribed on tablets and posted in the senate before bringing them up for consideration, and he allowed the senators to enter the chamber in groups of two and read them, so that if any provision did not please them, or if they could advise anything better, they might speak.
57.18. 1. \xa0Germanicus, having acquired a reputation by his campaign against the Germans, advanced as far as the ocean, inflicted an overwhelming defeat upon the barbarians, collected and buried the bones of those who had fallen with Varus, and won back the military standards.,1a. Tiberius did not recall his wife Julia from the banishment to which her father Augustus had condemned her for unchastity, but even put her under lock and key until she perished from general debility and starvation.,2. \xa0The senate urged upon Tiberius the request that the month of November, on the sixteenth day of which he had been born, should be called Tiberius: "What will you do, then, if there are thirteen Caesars?",3. \xa0Later, when Marcus Junius and Lucius Norbanus assumed office, an omen of no little importance occurred on the very first day of the year, and it doubtless had a bearing on the fate of Germanicus. The consul Norbanus, it seems, had always been devoted to the trumpet, and as he practised on it assiduously, he wished to play the instrument on this occasion, also, at dawn, when many persons were already near his house.,4. \xa0This proceeding startled them all alike, just as if the consul had given them a signal for battle; and they were also alarmed by the falling of the statue Janus. They were furthermore disturbed not a little by an oracle, reputed to be an utterance of the Sibyl, which, although it did not fit this period of the city\'s history at all, was nevertheless applied to the situation then existing.,5. \xa0It ran: "When thrice three hundred revolving years have run their course, Civil strife upon Rome destruction shall bring, and the folly, too, of Sybaris .\xa0.\xa0." Tiberius, now, denounced these verses as spurious and made an investigation of all the books that contained any prophecies, rejecting some as worthless and retaining others as genuine.,5a. As the Jews flocked to Rome in great numbers and were converting many of the natives to their ways, he banished most of them.,6. \xa0At the death of Germanicus Tiberius and Livia were thoroughly pleased, but everybody else was deeply grieved. He was a man of the most striking physical beauty and likewise of the noblest spirit, and was conspicuous alike for his culture and for his strength. Though the bravest of men against the foe, he showed himself most gentle with his countrymen;,7. \xa0and though as a Caesar he had the greatest power, he kept his ambitions on the same plane as weaker men. He never conducted himself oppressively toward his subjects or with jealousy toward Drusus or in any reprehensible way toward Tiberius.,8. \xa0In a word, he was one of the few men of all time who have neither sinned against the fortune allotted to them nor been destroyed by it. Although on several occasions he might have obtained the imperial power, with the free consent not only of the soldiers but of the people and senate as well, he refused to do so.,9. \xa0His death occurred at Antioch as the result of a plot formed by Piso and Plancina. For bones of men that had been buried in the house where he dwelt and sheets of lead containing curses together with his name were found while he was yet alive; and that poison was the means of his carrying off was revealed by the condition of his body, which was brought into the Forum and exhibited to all who were present.,10. \xa0Piso later returned to Rome and was brought before the senate on the charge of murder by Tiberius himself, who thus endeavoured to clear himself of the suspicion of having destroyed Germanicus; but Piso secured a postponement of his trial and committed suicide.,11. \xa0Germanicus at his death left three sons, whom Augustus in his will had named Caesars. The eldest of these three, Nero, assumed the toga virilis about this time.,10b. Tiberius also found some pretexts for murders; for the death of Germanicus led to the destruction of many others, on the ground that they were pleased at it.
59.5. 1. \xa0This was the kind of emperor into whose hands the Romans were then delivered. Hence the deeds of Tiberius, though they were felt to have been very harsh, were nevertheless as far superior to those of Gaius as the deeds of Augustus were to those of his successor.,2. \xa0For Tiberius always kept the power in his own hands and used others as agents for carrying out his wishes; whereas Gaius was ruled by the charioteers and gladiators, and was the slave of the actors and others connected with the stage. Indeed, he always kept Apelles, the most famous of the tragedians of that day, with him even in public.,3. \xa0Thus he by himself and they by themselves did without let or hindrance all that such persons would naturally dare to do when given power. Everything that pertained to their art he arranged and settled on the slightest pretext in the most lavish manner, and he compelled the praetors and the consuls to do the same, so that almost every day some performance of the kind was sure to be given.,4. \xa0At first he was but a spectator and listener at these and would take sides for or against various performers like one of the crowd; and one time, when he was vexed with those of opposing tastes, he did not go to the spectacle. But as time went on, he came to imitate, and to contend in many events,,5. \xa0driving chariots, fighting as a gladiator, giving exhibitions of pantomimic dancing, and acting in tragedy. So much for his regular behaviour. And once he sent an urgent summons at night to the leading men of the senate, as if for some important deliberation, and then danced before them. \xa0<
60.6.6. \xa0As for the Jews, who had again increased so greatly that by reason of their multitude it would have been hard without raising a tumult to bar them from the city, he did not drive them out, but ordered them, while continuing their traditional mode of life, not to hold meetings. He also disbanded the clubs, which had been reintroduced by Gaius.
62.16. 1. \xa0After this Nero set his heart on accomplishing what had doubtless always been his desire, namely to make an end of the whole city and realm during his lifetime.,2. \xa0At all events, he, like others before him, used to call Priam wonderfully fortunate in that he had seen his country and his throne destroyed together. Accordingly he secretly sent out men who pretended to be drunk or engaged in other kinds of mischief, and caused them at first to set fire to one or two or even several buildings in different parts of the city, so that people were at their wits\' end, not being able to find any beginning of the trouble nor to put an end to it, though they constantly were aware of many strange sights and sounds.,3. \xa0For there was naught to be seen but many fires, as in a camp, and naught to be heard from the talk of the people except such exclamations as "This or that is afire," "Where?" "How did it happen?" "Who kindled it?" "Help?" Extraordinary excitement laid hold on all the citizens in all parts of the city, and they ran about, some in one direction and some in another, as if distracted.,4. \xa0Here men while assisting their neighbours would learn that their own premises were afire; there others, before\xa020 reached them that their own houses had caught fire, would be told that they were destroyed. Those who were inside their houses would run out into the narrow streets thinking that they could save them from the outside, while people in the streets would rush into the dwellings in the hope of accomplishing something inside.,5. \xa0There was shouting and wailing without end, of children, women, men, and the aged all together, so that no one could see thing or understand what was said by reason of the smoke and the shouting; and for this reason some might be seen standing speechless, as if they were dumb.,6. \xa0Meanwhile many who were carrying out their goods and many, too, who were stealing the property of others, kept running into one another and falling over their burdens. It was not possible to go forward nor yet to stand still, but people pushed and were pushed in turn, upset others and were themselves upset.,7. \xa0Many were suffocated, many were trampled underfoot; in a word, no evil that can possibly happen to people in such a crisis failed to befall to them. They could not even escape anywhere easily; and if anybody did save himself from the immediate danger, he would fall into another and perish.
62.18.3. \xa0There was no curse that the populace did not invoke upon Nero, though they did not mention his name, but simply cursed in general terms those who had set the city on fire. And they were disturbed above all by recalling the oracle which once in the time of Tiberius had been on everybody\'s lips. It ran thus: "Thrice three hundred years having run their course of fulfilment, Rome by the strife of her people shall perish."' "
67.14.1. \xa0At this time the road leading from Sinuessa to Puteoli was paved with stone. And the same year Domitian slew, along with many others, Flavius Clemens the consul, although he was a cousin and had to wife Flavia Domitilla, who was also a relative of the emperor's." '67.14.2. \xa0The charge brought against them both was that of atheism, a charge on which many others who drifted into Jewish ways were condemned. Some of these were put to death, and the rest were at least deprived of their property.' "67.14.3. \xa0Domitilla was merely banished to Pandateria. But Glabrio, who had been Trajan's colleague in the consulship, was put to death, having been accused of the same crimes as most of the others, and, in particular, of fighting as a gladiator with wild beasts. Indeed, his prowess in the arena was the chief cause of the emperor's anger against him, an anger prompted by jealousy. For in Glabrio's consulship Domitian had summoned him to his Alban estate to attend the festival called the Juvenalia and had imposed on him the task of killing a large lion; and Glabrio not only had escaped all injury but had despatched the lion with most accurate aim." "
67.17. 1. \xa0I\xa0have one more astonishing fact to record, which I\xa0shall give after describing Domitian's end. As soon as he rose to leave the court-room and was ready to take his afternoon rest, as was his cut, first Parthenius removed the blade from the sword which always lay under his pillow, so that Domitian should not have the use of it, and then he sent in Stephanus, who was stronger than the others.,2. \xa0Stephanus smote Domitian, and though it was not a fatal blow, the emperor was nevertheless knocked to the ground, where he lay prostrate. Then, fearing that he might escape, Parthenius rushed in, or, as some believe, he sent in Maximus, a freedman. Thus not only was Domitian murdered, but Stephanus, too, perished when those who had not shared in the conspiracy made a concerted rush upon him." '. None |
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33. Lucian, Nigrinus, 25 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Dio Chrysostom • Dio Chrysostom, speech to Alexandrians
Found in books: Cosgrove (2022) 185; Malherbe et al (2014) 172, 519
| 25. There is an artlessness in their manner of stuffing themselves, a frankness in their tippling, which defy competition; they sponge with more spirit than other men, and sit on with greater persistency. It is not an uncommon thing for the more courtly sages to oblige the company with a song.’All this he treated as a jest. But he had much to say on the subject of those paid philosophers, who hawk about virtue like any other marketable commodity. ‘Hucksters’ and ‘petty traders’ were his words for them. A man who proposes to teach the contempt of wealth, should begin (he maintained) by showing a soul above fees.''. None |
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34. Pausanias, Description of Greece, 10.12.2-10.12.3, 10.12.6-10.12.7 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Cassius Dio
Found in books: Konig and Wiater (2022) 188; König and Wiater (2022) 188
10.12.2. ἡ δὲ Ἡροφίλη νεωτέρα μὲν ἐκείνης, φαίνεται δὲ ὅμως πρὸ τοῦ πολέμου γεγονυῖα καὶ αὕτη τοῦ Τρωικοῦ, καὶ Ἑλένην τε προεδήλωσεν ἐν τοῖς χρησμοῖς, ὡς ἐπʼ ὀλέθρῳ τῆς Ἀσίας καὶ Εὐρώπης τραφήσοιτο ἐν Σπάρτῃ, καὶ ὡς Ἴλιον ἁλώσεται διʼ αὐτὴν ὑπὸ Ἑλλήνων. Δήλιοι δὲ καὶ ὕμνον μέμνηνται τῆς γυναικὸς ἐς Ἀπόλλωνα. καλεῖ δὲ οὐχ Ἡροφίλην μόνον ἀλλὰ καὶ Ἄρτεμιν ἐν τοῖς ἔπεσιν αὑτήν, καὶ Ἀπόλλωνος γυνὴ γαμετή, τοτὲ δὲ ἀδελφὴ καὶ αὖθις θυγάτηρ φησὶν εἶναι. 10.12.3. ταῦτα μὲν δὴ μαινομένη τε καὶ ἐκ τοῦ θεοῦ κάτοχος πεποίηκεν· ἑτέρωθι δὲ εἶπε τῶν χρησμῶν ὡς μητρὸς μὲν ἀθανάτης εἴη μιᾶς τῶν ἐν Ἴδῃ νυμφῶν, πατρὸς δὲ ἀνθρώπου, καὶ οὕτω λέγει τὰ ἔπη· εἰμὶ δʼ ἐγὼ γεγαυῖα μέσον θνητοῦ τε θεᾶς τε, νύμφης δʼ ἀθανάτης, πατρὸς δʼ αὖ κητοφάγοιο, μητρόθεν Ἰδογενής, πατρὶς δέ μοί ἐστιν ἐρυθρή Μάρπησσος, μητρὸς ἱερή, ποταμός τʼ Ἀιδωνεύς.
10.12.6. τὸ μέντοι χρεὼν αὐτὴν ἐπέλαβεν ἐν τῇ Τρῳάδι, καί οἱ τὸ μνῆμα ἐν τῷ ἄλσει τοῦ Σμινθέως ἐστὶ καὶ ἐλεγεῖον ἐπὶ τῆς στήλης· ἅδʼ ἐγὼ ἁ Φοίβοιο σαφηγορίς εἰμι Σίβυλλα τῷδʼ ὑπὸ λαϊνέῳ σάματι κευθομένα, παρθένος αὐδάεσσα τὸ πρίν, νῦν δʼ αἰὲν ἄναυδος, μοίρᾳ ὑπὸ στιβαρᾷ τάνδε λαχοῦσα πέδαν. ἀλλὰ πέλας Νύμφαισι καὶ Ἑρμῇ τῷδʼ ὑπόκειμαι, μοῖραν ἔχοισα κάτω τᾶς τότʼ ἀνακτορίας. ὁ μὲν δὴ παρὰ τὸ μνῆμα ἕστηκεν Ἑρμῆς λίθου τετράγωνον σχῆμα· ἐξ ἀριστερᾶς δὲ ὕδωρ τε κατερχόμενον ἐς κρήνην καὶ τῶν Νυμφῶν ἐστι τὰ ἀγάλματα. 10.12.7. Ἐρυθραῖοι δὲ—ἀμφισβητοῦσι γὰρ τῆς Ἡροφίλης προθυμότατα Ἑλλήνων—Κώρυκόν τε καλούμενον ὄρος καὶ ἐν τῷ ὄρει σπήλαιον ἀποφαίνουσι, τεχθῆναι τὴν Ἡροφίλην ἐν αὐτῷ λέγοντες, Θεοδώρου δὲ ἐπιχωρίου ποιμένος καὶ νύμφης παῖδα εἶναι· Ἰδαίαν δὲ ἐπίκλησιν γενέσθαι τῇ νύμφῃ κατʼ ἄλλο μὲν οὐδέν, τῶν δὲ χωρίων τὰ δασέα ὑπὸ τῶν ἀνθρώπων ἴδας τότε ὀνομάζεσθαι. τὸ δὲ ἔπος τὸ ἐς τὴν Μάρπησσον καὶ τὸν ποταμὸν τὸν Ἀϊδωνέα, τοῦτο οἱ Ἐρυθραῖοι τὸ ἔπος ἀφαιροῦσιν ἀπὸ τῶν χρησμῶν.''. None | 10.12.2. Herophile was younger than she was, but nevertheless she too was clearly born before the Trojan war, as she foretold in her oracles that Helen would be brought up in Sparta to be the ruin of Asia and of Europe, and that for her sake the Greeks would capture Troy . The Delians remember also a hymn this woman composed to Apollo. In her poem she calls herself not only Herophile but also Artemis, and the wedded wife of Apollo, saying too sometimes that she is his sister, and sometimes that she is his daughter.' "10.12.3. These statements she made in her poetry when in a frenzy and possessed by the god. Elsewhere in her oracles she states that her mother was an immortal, one of the nymphs of Ida, while her father was a human. These are the verses:— I am by birth half mortal, half divine; An immortal nymph was my mother, my father an eater of corn; On my mother's side of Idaean birth, but my fatherland was red Marpessus, sacred to the Mother, and the river Aidoneus. " '
10.12.6. However, death came upon her in the Troad, and her tomb is in the grove of the Sminthian with these elegiac verses inscribed upon the tomb-stone:— Here I am, the plain-speaking Sibyl of Phoebus, Hidden beneath this stone tomb. A maiden once gifted with voice, but now for ever voiceless, By hard fate doomed to this fetter. But I am buried near the nymphs and this Hermes, Enjoying in the world below a part of the kingdom I had then. The Hermes stands by the side of the tomb, a square-shaped figure of stone. On the left is water running down into a well, and the images of the nymphs. 10.12.7. The Erythraeans, who are more eager than any other Greeks to lay claim to Herophile, adduce as evidence a mountain called Mount Corycus with a cave in it, saying that Herophile was born in it, and that she was a daughter of Theodorus, a shepherd of the district, and of a nymph. They add that the surname Idaean was given to the nymph simply because the men of those days called idai places that were thickly wooded. The verse about Marpessus and the river Aidoneus is cut out of the oracles by the Erythraeans.''. None |
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35. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Dio Chrysostom
Found in books: Konig and Wiater (2022) 183; König and Wiater (2022) 183
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36. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Cassius Dio • Cassius Dio, historian,
Found in books: Bowersock (1997) 52; Stephens and Winkler (1995) 320
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37. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Cassius Dio • Dio Chrysostom • Dio Chrysostom, Zoroastrianism
Found in books: Kirkland (2022) 178; Tanaseanu-Döbler and von Alvensleben (2020) 241
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38. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Dio Chrysostom • Dio Chrysostom, Borysthenite Or. • Dio Chrysostom, Trojan Oration
Found in books: Hunter (2018) 35; Konig and Wiater (2022) 184, 197; König and Wiater (2022) 184, 197
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39. None, None, nan (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • Alexandria, residents of rebuked by Dio Chrysostom • Cassius Dio • Dio Chrysostom • Dio of Prusa • Dio of Prusa (Chrysostom) • Dio, of Prusa, "Chrysostom",
Found in books: Borg (2008) 73; Bowersock (1997) 55; Fowler (2014) 145; Kingsley Monti and Rood (2022) 307; Kirkland (2022) 153, 154, 155; Manolaraki (2012) 241
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40. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Alexandria, residents of rebuked by Dio Chrysostom • Cassius Dio, on Jewish proselytism in Rome • Dio Chrysostom • Dio of Prusa • Dio of Prusa (Chrysostom)
Found in books: Borg (2008) 304; Gunderson (2022) 171; Isaac (2004) 460; Manolaraki (2012) 239
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41. Diogenes Laertius, Lives of The Philosophers, 1.4, 7.188 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Cassius Dio • Dio Chrysostom • Dios apate
Found in books: Bryan (2018) 318; Malherbe et al (2014) 519; Pirenne-Delforge and Pironti (2022) 227; Wardy and Warren (2018) 318
| 7.188. Indeed, his interpretation of the story is condemned as most indecent. He may be commending physical doctrine; but the language used is more appropriate to street-walkers than to deities; and it is moreover not even mentioned by bibliographers, who wrote on the titles of books. What Chrysippus makes of it is not to be found in Polemo nor Hypsicrates, no, nor even in Antigonus. It is his own invention. Again, in his Republic he permits marriage with mothers and daughters and sons. He says the same in his work On Things for their own Sake not Desirable, right at the outset. In the third book of his treatise On Justice, at about line 1000, he permits eating of the corpses of the dead. And in the second book of his On the Means of Livelihood, where he professes to be considering a priori how the wise man is to get his living, occur the words:' '. None |
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42. Eusebius of Caesarea, Ecclesiastical History, 5.5.1-5.5.4 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Cassius Dio • Cassius Dio,
Found in books: Huttner (2013) 233; Mitchell and Pilhofer (2019) 16
| 5.5.1. It is reported that Marcus Aurelius Caesar, brother of Antoninus, being about to engage in battle with the Germans and Sarmatians, was in great trouble on account of his army suffering from thirst. But the soldiers of the so-called Melitene legion, through the faith which has given strength from that time to the present, when they were drawn up before the enemy, kneeled on the ground, as is our custom in prayer, and engaged in supplications to God. 5.5.2. This was indeed a strange sight to the enemy, but it is reported that a stranger thing immediately followed. The lightning drove the enemy to flight and destruction, but a shower refreshed the army of those who had called on God, all of whom had been on the point of perishing with thirst. 5.5.3. This story is related by non-Christian writers who have been pleased to treat the times referred to, and it has also been recorded by our own people. By those historians who were strangers to the faith, the marvel is mentioned, but it is not acknowledged as an answer to our prayers. But by our own people, as friends of the truth, the occurrence is related in a simple and artless manner. 5.5.4. Among these is Apolinarius, who says that from that time the legion through whose prayers the wonder took place received from the emperor a title appropriate to the event, being called in the language of the Romans the Thundering Legion.''. None |
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43. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Cassius Dio • Cassius Dio, L.
Found in books: Price Finkelberg and Shahar (2021) 251; Tuori (2016) 272
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44. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Cassius Dio, Greek Historian • Dio Cassius
Found in books: Poulsen and Jönsson (2021) 81; Rizzi (2010) 113
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45. None, None, nan
Tagged with subjects: • Dio Chrysostom
Found in books: Konig and Wiater (2022) 277; König and Wiater (2022) 277
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