The Ancient Mediterranean Religions Index Database

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134 results for "economic"

1. Hebrew Bible, Exodus, 15.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 194

15.11. "מִי־כָמֹכָה בָּאֵלִם יְהוָה מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא׃",

15.11. "Who is like unto Thee, O LORD, among the mighty? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders?",

2. Hebrew Bible, Deuteronomy, 21.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181

21.3. "וְהָיָה הָעִיר הַקְּרֹבָה אֶל־הֶחָלָל וְלָקְחוּ זִקְנֵי הָעִיר הַהִוא עֶגְלַת בָּקָר אֲשֶׁר לֹא־עֻבַּד בָּהּ אֲשֶׁר לֹא־מָשְׁכָה בְּעֹל׃",

21.3. "And it shall be, that the city which is nearest unto the slain man, even the elders of that city shall take a heifer of the herd, which hath not been wrought with, and which hath not drawn in the yoke.",

3. Hebrew Bible, Zephaniah, 3.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181

3.9. "כִּי־אָז אֶהְפֹּךְ אֶל־עַמִּים שָׂפָה בְרוּרָה לִקְרֹא כֻלָּם בְּשֵׁם יְהוָה לְעָבְדוֹ שְׁכֶם אֶחָד׃",

3.9. "For then will I turn to the peoples A pure language, That they may all call upon the name of the LORD, To serve Him with one consent.",

4. Hebrew Bible, Genesis, 27.40 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181

27.40. "And by thy sword shalt thou live, And thou shalt serve thy brother; And it shall come to pass when thou shalt break loose, That thou shalt shake his yoke from off thy neck.",

5. Hebrew Bible, Psalms, 2.3, 12.5, 34.6, 34.10, 62.9, 70.5, 70.19, 72.12, 74.21, 86.1, 112.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 118, 181, 194

2.3. "נְנַתְּקָה אֶת־מוֹסְרוֹתֵימוֹ וְנַשְׁלִיכָה מִמֶּנּוּ עֲבֹתֵימוֹ׃", 12.5. "אֲשֶׁר אָמְרוּ לִלְשֹׁנֵנוּ נַגְבִּיר שְׂפָתֵינוּ אִתָּנוּ מִי אָדוֹן לָנוּ׃", 34.6. "הִבִּיטוּ אֵלָיו וְנָהָרוּ וּפְנֵיהֶם אַל־יֶחְפָּרוּ׃", 62.9. "בִּטְחוּ בוֹ בְכָל־עֵת עָם שִׁפְכוּ־לְפָנָיו לְבַבְכֶם אֱלֹהִים מַחֲסֶה־לָּנוּ סֶלָה׃", 70.5. "יָשִׂישׂוּ וְיִשְׂמְחוּ בְּךָ כָּל־מְבַקְשֶׁיךָ וְיֹאמְרוּ תָמִיד יִגְדַּל אֱלֹהִים אֹהֲבֵי יְשׁוּעָתֶךָ׃", 72.12. "כִּי־יַצִּיל אֶבְיוֹן מְשַׁוֵּעַ וְעָנִי וְאֵין־עֹזֵר לוֹ׃", 74.21. "אַל־יָשֹׁב דַּךְ נִכְלָם עָנִי וְאֶבְיוֹן יְהַלְלוּ שְׁמֶךָ׃", 86.1. "תְּפִלָּה לְדָוִד הַטֵּה־יְהוָה אָזְנְךָ עֲנֵנִי כִּי־עָנִי וְאֶבְיוֹן אָנִי׃", 86.1. "כִּי־גָדוֹל אַתָּה וְעֹשֵׂה נִפְלָאוֹת אַתָּה אֱלֹהִים לְבַדֶּךָ׃", 112.5. "טוֹב־אִישׁ חוֹנֵן וּמַלְוֶה יְכַלְכֵּל דְּבָרָיו בְּמִשְׁפָּט׃",

2.3. "'Let us break their bands asunder, and cast away their cords from us.'", 12.5. "Who have said: 'Our tongue will we make mighty; Our lips are with us: who is lord over us?'", 34.6. "They looked unto Him, and were radiant; And their faces shall never be abashed.", 34.10. "O fear the LORD, ye His holy ones; For there is no want to them that fear Him.", 62.9. "Trust in Him at all times, ye people; Pour out your heart before Him; God is a refuge for us. Selah", 70.5. "Let all those that seek Thee rejoice and be glad in Thee; And let such as love Thy salvation say continually: 'Let God be magnified.'", 72.12. "For he will deliver the needy when he crieth; the poor also, and him that hath no helper.", 74.21. "O let not the oppressed turn back in confusion; Let the poor and needy praise Thy name.", 86.1. "A Prayer of David. Incline Thine ear, O LORD, and answer me; For I am poor and needy.", 112.5. "Well is it with the man that dealeth graciously and lendeth, That ordereth his affairs rightfully.",

6. Hebrew Bible, Proverbs, 17.3, 21.17, 27.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 165, 183

17.3. "מַצְרֵף לַכֶּסֶף וְכוּר לַזָּהָב וּבֹחֵן לִבּוֹת יְהוָה׃", 21.17. "אִישׁ מַחְסוֹר אֹהֵב שִׂמְחָה אֹהֵב יַיִן־וָשֶׁמֶן לֹא יַעֲשִׁיר׃", 27.21. "מַצְרֵף לַכֶּסֶף וְכוּר לַזָּהָב וְאִישׁ לְפִי מַהֲלָלוֹ׃",

17.3. "The refining pot is for silver, and the furnace for gold; But the LORD trieth the hearts. .", 21.17. "He that loveth pleasure shall be a poor man; He that loveth wine and oil shall not be rich.", 27.21. "The refining pot is for silver, and the furnace for gold, And a man is tried by his praise.",

7. Hebrew Bible, Numbers, 19.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181

19.2. "זֹאת חֻקַּת הַתּוֹרָה אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ פָרָה אֲדֻמָּה תְּמִימָה אֲשֶׁר אֵין־בָּהּ מוּם אֲשֶׁר לֹא־עָלָה עָלֶיהָ עֹל׃", 19.2. "וְאִישׁ אֲשֶׁר־יִטְמָא וְלֹא יִתְחַטָּא וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִתּוֹךְ הַקָּהָל כִּי אֶת־מִקְדַּשׁ יְהוָה טִמֵּא מֵי נִדָּה לֹא־זֹרַק עָלָיו טָמֵא הוּא׃",

19.2. "This is the statute of the law which the LORD hath commanded, saying: Speak unto the children of Israel, that they bring thee a red heifer, faultless, wherein is no blemish, and upon which never came yoke.",

8. Hebrew Bible, Malachi, 3.2-3.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 165

3.2. "וּמִי מְכַלְכֵּל אֶת־יוֹם בּוֹאוֹ וּמִי הָעֹמֵד בְּהֵרָאוֹתוֹ כִּי־הוּא כְּאֵשׁ מְצָרֵף וּכְבֹרִית מְכַבְּסִים׃", 3.2. "וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ וִיצָאתֶם וּפִשְׁתֶּם כְּעֶגְלֵי מַרְבֵּק׃", 3.3. "וְיָשַׁב מְצָרֵף וּמְטַהֵר כֶּסֶף וְטִהַר אֶת־בְּנֵי־לֵוִי וְזִקַּק אֹתָם כַּזָּהָב וְכַכָּסֶף וְהָיוּ לַיהוָה מַגִּישֵׁי מִנְחָה בִּצְדָקָה׃",

3.2. "But who may abide the day of his coming? And who shall stand when he appeareth? For he is like a refiner’s fire, and like fullers’soap;", 3.3. "And he shall sit as a refiner and purifier of silver; and he shall purify the sons of Levi, and purge them as gold and silver; and there shall be they that shall offer unto the LORD offerings in righteousness.",

9. Hebrew Bible, Job, 6.2, 23.10, 31.6, 39.10, 41.2-41.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 165, 181, 194

6.2. "לוּ שָׁקוֹל יִשָּׁקֵל כַּעְשִׂי והיתי [וְהַוָּתִי] בְּמֹאזְנַיִם יִשְׂאוּ־יָחַד׃", 6.2. "בֹּשׁוּ כִּי־בָטָח בָּאוּ עָדֶיהָ וַיֶּחְפָּרוּ׃", 31.6. "יִשְׁקְלֵנִי בְמֹאזְנֵי־צֶדֶק וְיֵדַע אֱלוֹהַּ תֻּמָּתִי׃", 41.2. "לֹא־יַבְרִיחֶנּוּ בֶן־קָשֶׁת לְקַשׁ נֶהְפְּכוּ־לוֹ אַבְנֵי־קָלַע׃", 41.2. "לֹא־אַכְזָר כִּי יְעוּרֶנּוּ וּמִי הוּא לְפָנַי יִתְיַצָּב׃", 41.3. "מִי הִקְדִּימַנִי וַאֲשַׁלֵּם תַּחַת כָּל־הַשָּׁמַיִם לִי־הוּא׃",

6.2. "Oh that my vexation were but weighed, and my calamity laid in the balances altogether!", 23.10. "For He knoweth the way that I take; When He hath tried me, I shall come forth as gold.", 31.6. "Let me be weighed in a just balance, That God may know mine integrity—", 39.10. "Canst thou bind the wild-ox with his band in the furrow? Or will he harrow the valleys after thee?", 41.2. "None is so fierce that dare stir him up; Who then is able to stand before Me?", 41.3. "Who hath given Me anything beforehand, that I should repay him? Whatsoever is under the whole heaven is Mine.",

10. Homer, Iliad, 2.676, 10.293, 13.706, 16.470, 19.406, 23.294 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •athenian empire, as system of economic dependencies •economic, system Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 254; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181

2.676. / Howbeit he was a weakling, and but few people followed with him.And they that held Nisyrus and Crapathus and Casus and Cos, the city of Eurypylus, and the Calydnian isles, these again were led by Pheidippus and Antiphus, the two sons of king Thessalus, son of Heracles. 10.293. / with thee, fair goddess, for with a ready heart thou stoodest by his side. Even so now of thine own will stand thou by my side, and guard me. And to thee in return will I sacrifice a sleek heifer, broad of brow, unbroken, which no man hath yet led beneath the yoke. Her will I sacrifice to thee and will overlay her horns with gold. 13.706. / the roots of their horns oozeth up the sweat in streams—the twain the polished yoke alone holdeth apart as they labour through the furrow, till the plough cutteth to the limit or the field; even in such wise did the two Aiantes take their stand and abide each hard by the other's side. After the son of Telamon verily there followed many valiant hosts of his comrades, 16.470. / But the other twain reared this way and that, and the yoke creaked, and above them the reins were entangled, when the trace-horse lay low in the dust. Howbeit for this did Automedon, famed for his spear, find him a remedy; drawing his long sword from beside his stout thigh, he sprang forth and cut loose the trace-horse, and faltered not, 19.406. / on a sudden he bowed his head, and all his mane streamed from beneath the yoke-pad beside the yoke, and touched the ground; and the goddess, white-armed Hera, gave him speech: Aye verily, yet for this time will we save thee, mighty Achilles, albeit the day of doom is nigh thee, nor shall we be the cause thereof, 23.294. / and after him upsprang Tydeus' son, mighty Diomedes, and led beneath the yoke the horses of Tros, even them that on a time he had taken from Aeneas, albeit Apollo snatched away Aeneas' self; and after him uprose Atreus' son, fair-haired Menelaus, sprung from Zeus, and led beneath the yoke swift steeds, Aethe, Agamemnon's mare, and his own horse Podargus.

11. Hebrew Bible, 2 Kings, 6.25, 7.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 182

6.25. "וַיְהִי רָעָב גָּדוֹל בְּשֹׁמְרוֹן וְהִנֵּה צָרִים עָלֶיהָ עַד הֱיוֹת רֹאשׁ־חֲמוֹר בִּשְׁמֹנִים כֶּסֶף וְרֹבַע הַקַּב חרייונים [דִּבְיוֹנִים] בַּחֲמִשָּׁה־כָסֶף׃", 7.1. "וַיָּבֹאוּ וַיִּקְרְאוּ אֶל־שֹׁעֵר הָעִיר וַיַּגִּידוּ לָהֶם לֵאמֹר בָּאנוּ אֶל־מַחֲנֵה אֲרָם וְהִנֵּה אֵין־שָׁם אִישׁ וְקוֹל אָדָם כִּי אִם־הַסּוּס אָסוּר וְהַחֲמוֹר אָסוּר וְאֹהָלִים כַּאֲשֶׁר־הֵמָּה׃", 7.1. "וַיֹּאמֶר אֱלִישָׁע שִׁמְעוּ דְּבַר־יְהוָה כֹּה אָמַר יְהוָה כָּעֵת מָחָר סְאָה־סֹלֶת בְּשֶׁקֶל וְסָאתַיִם שְׂעֹרִים בְּשֶׁקֶל בְּשַׁעַר שֹׁמְרוֹן׃",

6.25. "And there was a great famine in Samaria; and, behold, they besieged it, until an ass’s head was sold for fourscore pieces of silver, and the fourth part of a kab of dove’s dung for five pieces of silver.", 7.1. "And Elisha said: ‘Hear ye the word of the LORD; thus saith the LORD: To-morrow about this time shall a measure of fine flour be sold for a shekel, and two measures of barley for a shekel, in the gate of Samaria.’",

12. Hebrew Bible, Isaiah, 5.18, 9.4, 10.27, 14.25, 40.12, 40.15, 46.6, 48.10 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 165, 181

5.18. "הוֹי מֹשְׁכֵי הֶעָוֺן בְּחַבְלֵי הַשָּׁוְא וְכַעֲבוֹת הָעֲגָלָה חַטָּאָה׃", 9.4. "כִּי כָל־סְאוֹן סֹאֵן בְּרַעַשׁ וְשִׂמְלָה מְגוֹלָלָה בְדָמִים וְהָיְתָה לִשְׂרֵפָה מַאֲכֹלֶת אֵשׁ׃", 10.27. "וְהָיָה בַּיּוֹם הַהוּא יָסוּר סֻבֳּלוֹ מֵעַל שִׁכְמֶךָ וְעֻלּוֹ מֵעַל צַוָּארֶךָ וְחֻבַּל עֹל מִפְּנֵי־שָׁמֶן׃", 14.25. "לִשְׁבֹּר אַשּׁוּר בְּאַרְצִי וְעַל־הָרַי אֲבוּסֶנּוּ וְסָר מֵעֲלֵיהֶם עֻלּוֹ וְסֻבֳּלוֹ מֵעַל שִׁכְמוֹ יָסוּר׃", 40.12. "מִי־מָדַד בְּשָׁעֳלוֹ מַיִם וְשָׁמַיִם בַּזֶּרֶת תִּכֵּן וְכָל בַּשָּׁלִשׁ עֲפַר הָאָרֶץ וְשָׁקַל בַּפֶּלֶס הָרִים וּגְבָעוֹת בְּמֹאזְנָיִם׃", 40.15. "הֵן גּוֹיִם כְּמַר מִדְּלִי וּכְשַׁחַק מֹאזְנַיִם נֶחְשָׁבוּ הֵן אִיִּים כַּדַּק יִטּוֹל׃", 46.6. "הַזָּלִים זָהָב מִכִּיס וְכֶסֶף בַּקָּנֶה יִשְׁקֹלוּ יִשְׂכְּרוּ צוֹרֵף וְיַעֲשֵׂהוּ אֵל יִסְגְּדוּ אַף־יִשְׁתַּחֲוּוּ׃",

5.18. "Woe unto them that draw iniquity with cords of vanity, And sin as it were with a cart rope,", 9.4. "For every boot stamped with fierceness, and every cloak rolled in blood, shall even be for burning, for fuel of fire.", 10.27. "And it shall come to pass in that day, that His burden shall depart from off thy shoulder, And his yoke from off thy neck, And the yoke shall be destroyed by reason of fatness.", 14.25. "That I will break Asshur in My land, And upon My mountains tread him under foot; then shall his yoke depart from off them, And his burden depart from off their shoulder.", 40.12. "Who hath measured the waters in the hollow of his hand, And meted out heaven with the span, And comprehended the dust of the earth in a measure, And weighed the mountains in scales, And the hills in a balance?", 40.15. "Behold, the nations are as a drop of a bucket, And are counted as the small dust of the balance; Behold the isles are as a mote in weight.", 46.6. "Ye that lavish gold out of the bag, and weigh silver in the balance; ye that hire a goldsmith, that he make it a god, to fall down thereto, yea, to worship.", 48.10. "Behold, I have refined thee, but not as silver; I have tried thee in the furnace of affliction.",

13. Homer, Odyssey, 3.846, 15.184 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181

14. Hesiod, Fragments, 29 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 101

15. Hesiod, Works And Days, 815 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181

815. Upon a sacred monument, for it

16. Hebrew Bible, Jeremiah, 5.5, 9.7, 27.8, 27.44, 28.14, 30.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 165, 181, 194

5.5. "אֵלֲכָה־לִּי אֶל־הַגְּדֹלִים וַאֲדַבְּרָה אוֹתָם כִּי הֵמָּה יָדְעוּ דֶּרֶךְ יְהוָה מִשְׁפַּט אֱלֹהֵיהֶם אַךְ הֵמָּה יַחְדָּו שָׁבְרוּ עֹל נִתְּקוּ מוֹסֵרוֹת׃", 9.7. "חֵץ שוחט [שָׁחוּט] לְשׁוֹנָם מִרְמָה דִבֵּר בְּפִיו שָׁלוֹם אֶת־רֵעֵהוּ יְדַבֵּר וּבְקִרְבּוֹ יָשִׂים אָרְבּוֹ׃", 27.8. "וְהָיָה הַגּוֹי וְהַמַּמְלָכָה אֲשֶׁר לֹא־יַעַבְדוּ אֹתוֹ אֶת־נְבוּכַדְנֶאצַּר מֶלֶךְ־בָּבֶל וְאֵת אֲשֶׁר לֹא־יִתֵּן אֶת־צַוָּארוֹ בְּעֹל מֶלֶךְ בָּבֶל בַּחֶרֶב וּבָרָעָב וּבַדֶּבֶר אֶפְקֹד עַל־הַגּוֹי הַהוּא נְאֻם־יְהוָה עַד־תֻּמִּי אֹתָם בְּיָדוֹ׃", 28.14. "כִּי כֹה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל עֹל בַּרְזֶל נָתַתִּי עַל־צַוַּאר כָּל־הַגּוֹיִם הָאֵלֶּה לַעֲבֹד אֶת־נְבֻכַדְנֶאצַּר מֶלֶךְ־בָּבֶל וַעֲבָדֻהוּ וְגַם אֶת־חַיַּת הַשָּׂדֶה נָתַתִּי לוֹ׃", 30.8. "וְהָיָה בַיּוֹם הַהוּא נְאֻם יְהוָה צְבָאוֹת אֶשְׁבֹּר עֻלּוֹ מֵעַל צַוָּארֶךָ וּמוֹסְרוֹתֶיךָ אֲנַתֵּק וְלֹא־יַעַבְדוּ־בוֹ עוֹד זָרִים׃",

5.5. "I will get me unto the great men, And will speak unto them; For they know the way of the LORD, And the ordice of their God.’ But these had altogether broken the yoke, And burst the bands.", 9.7. "Their tongue is a sharpened arrow, It speaketh deceit; One speaketh peaceably to his neighbour with his mouth, But in his heart he layeth wait for him.", 27.8. "And it shall come to pass, that the nation and the kingdom which will not serve the same Nebuchadnezzar king of Babylon, and that will not put their neck under the yoke of the king of Babylon, that nation will I visit, saith the LORD, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hand.", 28.14. "For thus saith the LORD of hosts, the God of Israel: I have put a yoke of iron upon the neck of all these nations, that they may serve Nebuchadnezzar king of Babylon; and they shall serve him; and I have given him the beasts of the field also.’ .", 30.8. "And it shall come to pass in that day, Saith the LORD of hosts, That I will break his yoke from off thy neck, And will burst thy bands; And strangers shall no more make him their bondman;",

17. Pindar, Olympian Odes, 7.13-7.14, 7.18, 7.32-7.33, 7.54-7.76 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 226, 253, 254, 255, 256, 257

18. Hebrew Bible, Ezekiel, 34.27 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181

34.27. "וְנָתַן עֵץ הַשָּׂדֶה אֶת־פִּרְיוֹ וְהָאָרֶץ תִּתֵּן יְבוּלָהּ וְהָיוּ עַל־אַדְמָתָם לָבֶטַח וְיָדְעוּ כִּי־אֲנִי יְהוָה בְּשִׁבְרִי אֶת־מֹטוֹת עֻלָּם וְהִצַּלְתִּים מִיַּד הָעֹבְדִים בָּהֶם׃",

34.27. "And the tree of the field shall yield its fruit, and the earth shall yield her produce, and they shall be safe in their land; and they shall know that I am the LORD, when I have broken the bars of their yoke, and have delivered them out of the hand of those that made bondmen of them.",

19. Bacchylides, Fragmenta Ex Operibus Incertis, 17.121-17.132 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 94

20. Pindar, Nemean Odes, 3.84, 4.93-4.96, 5.45-5.46, 5.52-5.53, 6.66-6.69 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216, 218

21. Pindar, Isthmian Odes, 8.78 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 218

22. Pindar, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 101

23. Pindar, Paeanes, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 213, 214, 215, 216, 217, 218, 219

24. Pindar, Pythian Odes, 8.78-8.80, 9.90-9.91 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 218

25. Hebrew Bible, Zechariah, 13.9 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 165

13.9. "וְהֵבֵאתִי אֶת־הַשְּׁלִשִׁית בָּאֵשׁ וּצְרַפְתִּים כִּצְרֹף אֶת־הַכֶּסֶף וּבְחַנְתִּים כִּבְחֹן אֶת־הַזָּהָב הוּא יִקְרָא בִשְׁמִי וַאֲנִי אֶעֱנֶה אֹתוֹ אָמַרְתִּי עַמִּי הוּא וְהוּא יֹאמַר יְהוָה אֱלֹהָי׃",

13.9. "And I will bring the third part through the fire, And will refine them as silver is refined, And will try them as gold is tried; They shall call on My name, And I will answer them; I will say: ‘It is My people’, And they shall say: ‘The LORD is my God.’",

26. Euripides, Helen, 392 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181

392. ̓Αγαμέμνον' ἐμέ τε Μενέλεων, κλεινὸν ζυγόν:

27. Euripides, Medea, 242 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181

28. Hebrew Bible, 2 Chronicles, 9.9-9.14, 10.4 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181

9.9. "וַתִּתֵּן לַמֶּלֶךְ מֵאָה וְעֶשְׂרִים כִּכַּר זָהָב וּבְשָׂמִים לָרֹב מְאֹד וְאֶבֶן יְקָרָה וְלֹא הָיָה כַּבֹּשֶׂם הַהוּא אֲשֶׁר־נָתְנָה מַלְכַּת־שְׁבָא לַמֶּלֶךְ שְׁלֹמֹה׃", 9.11. "וַיַּעַשׂ הַמֶּלֶךְ אֶת־עֲצֵי הָאַלְגּוּמִּים מְסִלּוֹת לְבֵית־יְהוָה וּלְבֵית הַמֶּלֶךְ וְכִנֹּרוֹת וּנְבָלִים לַשָּׁרִים וְלֹא־נִרְאוּ כָהֵם לְפָנִים בְּאֶרֶץ יְהוּדָה׃", 9.12. "וְהַמֶּלֶךְ שְׁלֹמֹה נָתַן לְמַלְכַּת־שְׁבָא אֶת־כָּל־חֶפְצָהּ אֲשֶׁר שָׁאָלָה מִלְּבַד אֲשֶׁר־הֵבִיאָה אֶל־הַמֶּלֶךְ וַתַּהֲפֹךְ וַתֵּלֶךְ לְאַרְצָהּ הִיא וַעֲבָדֶיהָ׃", 9.13. "וַיְהִי מִשְׁקַל הַזָּהָב אֲשֶׁר־בָּא לִשְׁלֹמֹה בְּשָׁנָה אֶחָת שֵׁשׁ מֵאוֹת וְשִׁשִּׁים וָשֵׁשׁ כִּכְּרֵי זָהָב׃", 9.14. "לְבַד מֵאַנְשֵׁי הַתָּרִים וְהַסֹּחֲרִים מְבִיאִים וְכָל־מַלְכֵי עֲרַב וּפַחוֹת הָאָרֶץ מְבִיאִים זָהָב וָכֶסֶף לִשְׁלֹמֹה׃", 10.4. "אָבִיךָ הִקְשָׁה אֶת־עֻלֵּנוּ וְעַתָּה הָקֵל מֵעֲבֹדַת אָבִיךָ הַקָּשָׁה וּמֵעֻלּוֹ הַכָּבֵד אֲשֶׁר־נָתַן עָלֵינוּ וְנַעַבְדֶךָּ׃",

9.9. "And she gave the king a hundred and twenty talents of gold, and spices in great abundance, and precious stones; neither was there any such spice as the queen of Sheba gave to king Solomon.", 9.10. "And the servants also of Huram, and the servants of Solomon that brought gold from Ophir, brought sandal-wood and precious stones.", 9.11. "And the king made of the sandal-wood paths for the house of the LORD, and for the king’s house, and harps and psalteries for the singers; and there were none such seen before in the land of Judah.", 9.12. "And king Solomon gave to the queen of Sheba all her desire, whatsoever she asked, beside that which she had brought unto the king. So she turned, and went to her own land, she and her servants.", 9.13. "Now the weight of gold that came to Solomon in one year was six hundred and threescore and six talents of gold;", 9.14. "beside that which the traffickers and merchants brought; and all the kings of Arabia and the governors of the country brought gold and silver to Solomon.", 10.4. "’Thy father made our yoke grievous; now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee.’",

29. Herodotus, Histories, 4.5.10, 5.82-5.88, 6.9, 6.21, 6.35, 6.87-6.93, 6.118, 6.132, 6.136.2-6.136.140, 7.99, 7.153, 8.1.2, 8.20.6, 8.46, 8.79.1, 8.121-8.122, 8.131.1, 8.132.1-8.132.2 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •economic, system •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 94, 99, 101, 213, 214, 215, 217, 218, 254; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181

5.82. This was the beginning of the Aeginetans' long-standing debt of enmity against the Athenians. The Epidaurians' land bore no produce. For this reason they inquired at Delphi concerning this calamity, and the priestess bade them set up images of Damia and Auxesia, saying that if they so did their luck would be better. The Epidaurians then asked in addition whether they should make the images of bronze or of stone, and the priestess bade them do neither, but make them of the wood of the cultivated olive. ,So the men of Epidaurus asked the Athenians to permit them to cut down some olive trees, supposing the olives there to be the holiest. Indeed it is said that at that time there were no olives anywhere save at Athens. ,The Athenians consented to give the trees, if the Epidaurians would pay yearly sacred dues to Athena, the city's goddess, and to Erechtheus. The Epidaurians agreed to this condition, and their request was granted. When they set up images made of these olive trees, their land brought forth fruit, and they fulfilled their agreement with the Athenians. 5.83. Now at this time, as before it, the Aeginetans were in all matters still subject to the Epidaurians and even crossed to Epidaurus for the hearing of their own private lawsuits. From this time, however, they began to build ships, and stubbornly revolted from the Epidaurians. ,In the course of this struggle, they did the Epidaurians much damage and stole their images of Damia and Auxesia. These they took away and set them up in the middle of their own country at a place called Oea, about twenty furlongs distant from their city. ,Having set them up in this place they sought their favor with sacrifices and female choruses in the satirical and abusive mode. Ten men were appointed providers of a chorus for each of the deities, and the choruses aimed their raillery not at any men but at the women of the country. The Epidaurians too had the same rites, and they have certain secret rites as well. 5.84. When these images were stolen, the Epidaurians ceased from fulfilling their agreement with the Athenians. Then the Athenians sent an angry message to the Epidaurians who pleaded in turn that they were doing no wrong. “For as long,” they said, “as we had the images in our country, we fulfilled our agreement. Now that we are deprived of them, it is not just that we should still be paying. Ask your dues of the men of Aegina, who have the images.” ,The Athenians therefore sent to Aegina and demanded that the images be restored, but the Aeginetans answered that they had nothing to do with the Athenians. 5.85. The Athenians report that after making this demand, they despatched one trireme with certain of their citizens who, coming in the name of the whole people to Aegina, attempted to tear the images, as being made of Attic wood, from their bases so that they might carry them away. ,When they could not obtain possession of them in this manner, they tied cords around the images with which they could be dragged. While they were attempting to drag them off, they were overtaken both by a thunderstorm and an earthquake. This drove the trireme's crew to such utter madness that they began to slay each other as if they were enemies. At last only one of all was left, who returned by himself to Phalerum. 5.86. This is the Athenian version of the matter, but the Aeginetans say that the Athenians came not in one ship only, for they could easily have kept off a single ship, or several, for that matter, even if they had no navy themselves. The truth was, they said, that the Athenians descended upon their coasts with many ships and that they yielded to them without making a fight of it at sea. ,They are not able to determine clearly whether it was because they admitted to being weaker at sea-fighting that they yielded, or because they were planning what they then actually did. ,When, as the Aeginetans say, no man came out to fight with them, the Athenians disembarked from their ships and turned their attention to the images. Unable to drag them from the bases, they fastened cords on them and dragged them until they both—this I cannot believe, but another might—fell on their knees. Both have remained in this position ever since. ,This is what the Athenians did, but the Aeginetans say that they discovered that the Athenians were about to make war upon them and therefore assured themselves of help from the Argives. So when the Athenians disembarked on the land of Aegina, the Argives came to aid the Aeginetans, crossing over from Epidaurus to the island secretly. They then fell upon the Athenians unaware and cut them off from their ships. It was at this moment that the thunderstorm and earthquake came upon them 5.87. This, then, is the story told by the Argives and Aeginetans, and the Athenians too acknowledge that only one man of their number returned safely to Attica. ,The Argives, however, say that he escaped after they had destroyed the rest of the Athenian force, while the Athenians claim that the whole thing was to be attributed to divine power. This one man did not survive but perished in the following manner. It would seem that he made his way to Athens and told of the mishap. When the wives of the men who had gone to attack Aegina heard this, they were very angry that he alone should be safe. They gathered round him and stabbed him with the brooch-pins of their garments, each asking him where her husband was. ,This is how this man met his end, and the Athenians found the action of their women to be more dreadful than their own misfortune. They could find, it is said, no other way to punish the women than changing their dress to the Ionian fashion. Until then the Athenian women had worn Dorian dress, which is very like the Corinthian. It was changed, therefore, to the linen tunic, so that they might have no brooch-pins to use. 5.88. The truth of the matter, however, is that this form of dress is not in its origin Ionian, but Carian, for in ancient times all women in Greece wore the costume now known as Dorian. ,As for the Argives and Aeginetans, this was the reason of their passing a law in both their countries that brooch-pins should be made half as long as they used to be and that brooches should be the principal things offered by women in the shrines of these two goddesses. Furthermore, nothing else Attic should be brought to the temple, not even pottery, and from that time on only drinking vessels made in the country should be used. 6.9. These were the Ionian ships; the ships of the foreigners were six hundred. When these, too, reached the Milesian shore, and all their land power was present, the Persian generals, learning the number of the Ionian ships, feared they would be too weak to overcome the Greeks. If they did not have mastery of the sea, they would not be able to take Miletus, and would be in danger of some evil treatment by Darius. ,With this in mind, they gathered the tyrants of the Ionians who had been deposed from their governments by Aristagoras of Miletus and had fled to the Medes, and who now were with the army that was led against Miletus. They gathered as many of these men as were with them and said to them: ,“Men of Ionia, let each one of you now show that he has done good service to the king's house; let each one of you try to separate your own countrymen from the rest of the allied power. Set this promise before them: they will suffer no harm for their rebellion, neither their temples nor their houses will be burnt, nor will they in any way be treated more violently than before. ,But if they will not do so and are set on fighting, then utter a threat that will restrain them: if they are defeated in battle, they will be enslaved; we will make eunuchs of their boys, and carry their maidens captive to Bactra, and hand over their land to others.” 6.21. Now when the Milesians suffered all this at the hands of the Persians, the Sybarites (who had lost their city and dwelt in Laus and Scidrus) did not give them equal return for what they had done. When Sybaris was taken by the Crotoniates, all the people of Miletus, young and old, shaved their heads and made great public lamentation; no cities which we know were ever so closely joined in friendship as these. ,The Athenians acted very differently. The Athenians made clear their deep grief for the taking of Miletus in many ways, but especially in this: when Phrynichus wrote a play entitled “The Fall of Miletus” and produced it, the whole theater fell to weeping; they fined Phrynichus a thousand drachmas for bringing to mind a calamity that affected them so personally, and forbade the performance of that play forever. 6.35. At that time in Athens, Pisistratus held all power, but Miltiades son of Cypselus also had great influence. His household was rich enough to maintain a four-horse chariot, and he traced his earliest descent to Aeacus and Aegina, though his later ancestry was Athenian. Philaeus son of Ajax was the first of that house to be an Athenian. ,Miltiades was sitting on his porch when he saw the Dolonci go by with their foreign clothing and spears, so he called out to them, and when they came over, he invited them in for lodging and hospitality. They accepted, and after he entertained them, they revealed the whole story of the oracle to him and asked him to obey the god. ,He was persuaded as soon as he heard their speech, for he was tired of Pisistratus' rule and wanted to be away from it. He immediately set out for Delphi to ask the oracle if he should do what the Dolonci asked of him. 6.87. Thus spoke Leutychides; but even so the Athenians would not listen to him, and he departed. The Aeginetans, before paying the penalty for the violence they had done to the Athenians to please the Thebans, acted as follows: blaming the Athenians and deeming themselves wronged, they prepared to take vengeance on the Athenians, who were now celebrating a quinquennial festival at Sunium. The Aeginetans set an ambush and captured the sacred ship, with many leading Athenians on board, and put in prison the men they seized. 6.88. Suffering this from the Aeginetans, the Athenians no longer put off devising all mischief against Aegina. There was a notable man in Aegina, Nicodromus son of Cnoethus by name, who held a grudge against the Aeginetans for his former banishment from the island. When he learned that the Athenians were now set upon harming the Aeginetans, he agreed to betray Aegina to the Athenians, naming the day when he would make the attempt and when they must come to aid him. 6.89. Later Nicodromus, according to his agreement with the Athenians, took possession of the Old City, as it was called; but the Athenians were not there at the right time, for they did not have ships worthy to fight the Aeginetans. While they were asking the Corinthians to lend them ships, the affair was ruined. The Corinthians at that time were their close friends, so they consented to the Athenians' plea and gave them twenty ships, at a price of five drachmas apiece; by their law they could not make a free gift of them. Taking these ships and their own, the Athenians manned seventy in all and sailed for Aegina, but they came a day later than the time agreed. 6.90. When the Athenians did not show up at the right time, Nicodromus took ship and escaped from Aegina. Other Aeginetans followed him, and the Athenians gave them Sunium to dwell in; setting out from there they harried the Aeginetans of the island. 6.91. But this happened later. The rich men of Aegina gained mastery over the people, who had risen against them with Nicodromus, then made them captive and led them out to be killed. Because of this a curse fell upon them, which despite all their efforts they could not get rid of by sacrifice, and they were driven out of their island before the goddess would be merciful to them. ,They had taken seven hundred of the people alive; as they led these out for slaughter one of them escaped from his bonds and fled to the temple gate of Demeter the Lawgiver, where he laid hold of the door-handles and clung to them. They could not tear him away by force, so they cut off his hands and carried him off, and those hands were left clinging fast to the door-handles. 6.92. Thus the Aeginetans dealt with each other. When the Athenians came, they fought them at sea with seventy ships; the Aeginetans were defeated in the sea-fight and asked for help from the Argives, as they had done before. But this time the Argives would not aid them, holding a grudge because ships of Aegina had been taken by force by Cleomenes and put in on the Argolid coast, where their crews landed with the Lacedaemonians; men from ships of Sicyon also took part in the same invasion. ,The Argives laid on them the payment of a fine of a thousand talents, five hundred each. The Sicyonians confessed that they had done wrong and agreed to go free with a payment of a hundred talents, but the Aeginetans made no such confession and remained stubborn. For this cause the Argive state sent no one to aid them at their request, but about a thousand came voluntarily, led by a captain whose name was Eurybates, a man who practiced the pentathlon. ,Most of these never returned, meeting their death at the hands of the Athenians in Aegina; Eurybates himself, their captain, fought in single combat and thus killed three men, but was slain by the fourth, Sophanes the son of Deceles. 6.93. The Aeginetan ships found the Athenians in disarray and attacked and overcame them, taking four Athenian ships and their crews. 6.118. Datis journeyed with his army to Asia, and when he arrived at Myconos he saw a vision in his sleep. What that vision was is not told, but as soon as day broke Datis made a search of his ships. He found in a Phoenician ship a gilded image of Apollo, and asked where this plunder had been taken. Learning from what temple it had come, he sailed in his own ship to Delos. ,The Delians had now returned to their island, and Datis set the image in the temple, instructing the Delians to carry it away to Theban Delium, on the coast opposite Chalcis. ,Datis gave this order and sailed away, but the Delians never carried that statue away; twenty years later the Thebans brought it to Delium by command of an oracle. 6.132. After the Persian disaster at Marathon, the reputation of Miltiades, already great at Athens, very much increased. He asked the Athenians for seventy ships, an army, and money, not revealing against what country he would lead them, but saying that he would make them rich if they followed him; he would bring them to a country from which they could easily carry away an abundance of gold; so he said when he asked for the ships. The Athenians were induced by these promises and granted his request. 6.136.2. Miltiades was present but could not speak in his own defense, since his thigh was festering; he was laid before the court on a couch, and his friends spoke for him, often mentioning the fight at Marathon and the conquest of Lemnos: how Miltiades had punished the Pelasgians and taken Lemnos, delivering it to the Athenians. 6.136.3. The people took his side as far as not condemning him to death, but they fined him fifty talents for his wrongdoing. Miltiades later died of gangrene and rot in his thigh, and the fifty talents were paid by his son Cimon. 7.99. I see no need to mention any of the other captains except Artemisia. I find it a great marvel that a woman went on the expedition against Hellas: after her husband died, she took over his tyranny, though she had a young son, and followed the army from youthful spirits and manliness, under no compulsion. ,Artemisia was her name, and she was the daughter of Lygdamis; on her fathers' side she was of Halicarnassian lineage, and on her mothers' Cretan. She was the leader of the men of Halicarnassus and Cos and Nisyrus and Calydnos, and provided five ships. ,Her ships were reputed to be the best in the whole fleet after the ships of Sidon, and she gave the king the best advice of all his allies. The cities that I said she was the leader of are all of Dorian stock, as I can show, since the Halicarnassians are from Troezen, and the rest are from Epidaurus. 7.153. Such is the end of the story of the Argives. As for Sicily, envoys were sent there by the allies to hold converse with Gelon, Syagrus from Lacedaemon among them. The ancestor of this Gelon, who settled at Gela, was from the island of Telos which lies off Triopium. When the founding of Gela by Antiphemus and the Lindians of Rhodes was happening, he would not be left behind. ,His descendants in time became and continue to be priests of the goddesses of the underworld; this office had been won, as I will show, by Telines, one of their forefathers. There were certain Geloans who had been worsted in party strife and had been banished to the town of Mactorium, inland of Gela. ,These men Telines brought to Gela with no force of men but only the holy instruments of the goddesses worship to aid him. From where he got these, and whether or not they were his own invention, I cannot say; however that may be, it was in reliance upon them that he restored the exiles, on the condition that his descendants should be ministering priests of the goddesses. ,Now it makes me marvel that Telines should have achieved such a feat, for I have always supposed that such feats cannot be performed by any man but only by such as have a stout heart and manly strength. Telines, however, is reported by the dwellers in Sicily to have had a soft and effeminate disposition. 8.1.2. the Chalcidians manned twenty, the Athenians furnishing the ships; the Aeginetans eighteen, the Sicyonians twelve, the Lacedaemonians ten, the Epidaurians eight, the Eretrians seven, the Troezenians five, the Styrians two, and the Ceans two, and two fifty-oared barks; the Opuntian Locrians brought seven fifty-oared barks to their aid. 8.46. of the islanders, the Aeginetans provided thirty ships. They had other manned ships, but they guarded their own land with these and fought at Salamis with the thirty most seaworthy. The Aeginetans are Dorians from Epidaurus, and their island was formerly called Oenone. ,After the Aeginetans came the Chalcidians with their twenty ships from Artemisium, and the Eretrians with the same seven; these are Ionians. Next were the Ceans, Ionians from Athens, with the same ships as before. ,The Naxians provided four ships. They had been sent by their fellow citizens to the Persians, like the rest of the islanders, but they disregarded their orders and came to the Hellenes at the urging of Democritus, an esteemed man among the townsmen and at that time captain of a trireme. The Naxians are Ionians descended from Athens. ,The Styrians provided the same number of ships as at Artemisium, and the Cythnians one trireme and a fifty-oared boat; these are both Dryopians. The Seriphians, Siphnians, and Melians also took part, since they were the only islanders who had not given earth and water to the barbarian. 8.79.1. As the generals disputed, Aristides son of Lysimachus, an Athenian, crossed over from Aegina. Although he had been ostracized by the people, I, learning by inquiry of his character, have come to believe that he was the best and most just man in Athens. 8.121. As for the Greeks, not being able to take Andros, they went to Carystus. When they had laid it waste, they returned to Salamis. First of all they set apart for the gods, among other first-fruits, three Phoenician triremes, one to be dedicated at the Isthmus, where it was till my lifetime, the second at Sunium, and the third for Ajax at Salamis where they were. ,After that, they divided the spoils and sent the first-fruits of it to Delphi; of this was made a man's image twelve cubits high, holding in his hand the figurehead of a ship. This stood in the same place as the golden statue of Alexander the Macedonian. 8.122. Having sent the first-fruits to Delphi, the Greeks, in the name of the country generally, made inquiry of the god whether the first-fruits which he had received were of full measure and whether he was content. To this he said that he was content with what he had received from all other Greeks, but not from the Aeginetans. From these he demanded the victor's prize for the sea-fight of Salamis. When the Aeginetans learned that, they dedicated three golden stars which are set on a bronze mast, in the angle, nearest to Croesus' bowl. 8.131.1. As for the Greeks, the coming of spring and Mardonius' being in Thessaly moved them to action. They had not yet begun the mustering of their army, but their fleet, one hundred and ten ships, came to Aegina. 8.132.1. When all the ships had arrived at Aegina, there came to the Greek quarters messengers from the Ionians, the same who a little while before that had gone to Sparta and entreated the Lacedaemonians to free Ionia. 8.132.2. One of these was Herodotus the son of Basileides. These, who at first were seven, made a faction and conspired to slay Strattis, the tyrant of Chios, but when their conspiracy became known, one of the accomplices having revealed their enterprise, the six who remained got them secretly out of Chios, from where they went to Sparta and now to Aegina, entreating the Greeks to sail to Ionia.

30. Euripides, Andromache, 301 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181

301. οὔτ' ἂν ἐπ' ̓Ιλιάσι ζυγὸν ἤλυθε

31. Euripides, Fragments, 475.1 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181

32. Pherecydes of Athens, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 213

33. Aristophanes, Wasps, 1060-1061, 1063-1070, 1062 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 255

1062. καὶ κατ' αὐτὸ δὴ τοῦτο μόνον ἄνδρες ἀλκιμώτατοι:

34. Sophocles, Fragments, 591.6 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181

35. Aristophanes, The Women Celebrating The Thesmophoria, 804 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 254

804. Ναυσιμάχης μέν γ' ἥττων ἐστὶν Χαρμῖνος: δῆλα δὲ τἄργα.

36. Aristophanes, Frogs, 414-421, 423-478, 422 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 213

422. ὃς ἑπτέτης ὢν οὐκ ἔφυσε φράτερας.

37. Thucydides, The History of The Peloponnesian War, 1.67.2, 1.105, 1.108, 1.128.3-1.128.7, 2.27.1, 2.31.3, 5.53, 6.32.2, 7.20.3, 8.41 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 214, 215, 217, 218, 254

1.67.2. Αἰγινῆταί τε φανερῶς μὲν οὐ πρεσβευόμενοι, δεδιότες τοὺς Ἀθηναίους, κρύφα δὲ οὐχ ἥκιστα μετ’ αὐτῶν ἐνῆγον τὸν πόλεμον, λέγοντες οὐκ εἶναι αὐτόνομοι κατὰ τὰς σπονδάς. 1.128.3. ἐπειδὴ Παυσανίας ὁ Λακεδαιμόνιος τὸ πρῶτον μεταπεμφθεὶς ὑπὸ Σπαρτιατῶν ἀπὸ τῆς ἀρχῆς τῆς ἐν Ἑλλησπόντῳ καὶ κριθεὶς ὑπ’ αὐτῶν ἀπελύθη μὴ ἀδικεῖν, δημοσίᾳ μὲν οὐκέτι ἐξεπέμφθη, ἰδίᾳ δὲ αὐτὸς τριήρη λαβὼν Ἑρμιονίδα ἄνευ Λακεδαιμονίων ἀφικνεῖται ἐς Ἑλλήσποντον, τῷ μὲν λόγῳ ἐπὶ τὸν Ἑλληνικὸν πόλεμον, τῷ δὲ ἔργῳ τὰ πρὸς βασιλέα πράγματα πράσσειν, ὥσπερ καὶ τὸ πρῶτον ἐπεχείρησεν, ἐφιέμενος τῆς Ἑλληνικῆς ἀρχῆς. 1.128.4. εὐεργεσίαν δὲ ἀπὸ τοῦδε πρῶτον ἐς βασιλέα κατέθετο καὶ τοῦ παντὸς πράγματος ἀρχὴν ἐποιήσατο: 1.128.5. Βυζάντιον γὰρ ἑλὼν τῇ προτέρᾳ παρουσίᾳ μετὰ τὴν ἐκ Κύπρου ἀναχώρησιν ʽεἶχον δὲ Μῆδοι αὐτὸ καὶ βασιλέως προσήκοντές τινες καὶ ξυγγενεῖς οἳ ἑάλωσαν ἐν αὐτᾦ τότε τούτους οὓς ἔλαβεν ἀποπέμπει βασιλεῖ κρύφα τῶν ἄλλων ξυμμάχων, τῷ δὲ λόγῳ ἀπέδρασαν αὐτόν. 1.128.6. ἔπρασσε δὲ ταῦτα μετὰ Γογγύλου τοῦ Ἐρετριῶς, ᾧπερ ἐπέτρεψε τό τε Βυζάντιον καὶ τοὺς αἰχμαλώτους. ἔπεμψε δὲ καὶ ἐπιστολὴν τὸν Γόγγυλον φέροντα αὐτῷ: ἐνεγέγραπτο δὲ τάδε ἐν αὐτῇ, ὡς ὕστερον ἀνηυρέθη: 1.128.7. ‘Παυσανίας ὁ ἡγεμὼν τῆς Σπάρτης τούσδε τέ σοι χαρίζεσθαι βουλόμενος ἀποπέμπει δορὶ ἑλών,καὶ γνώμην ποιοῦμαι, εἰ καὶ σοὶ δοκεῖ, θυγατέρα τε τὴν σὴν γῆμαι καί σοι Σπάρτην τε καὶ τὴν ἄλλην Ἑλλάδα ὑποχείριον ποιῆσαι. δυνατὸς δὲ δοκῶ εἶναι ταῦτα πρᾶξαι μετὰ σοῦ βουλευόμενος. εἰ οὖν τί σε τούτων ἀρέσκει, πέμπε ἄνδρα πιστὸν ἐπὶ θάλασσαν δι’ οὗ τὸ λοιπὸν τοὺς λόγους ποιησόμεθα.’ 2.27.1. ἀνέστησαν δὲ καὶ Αἰγινήτας τῷ αὐτῷ θέρει τούτῳ ἐξ Αἰγίνης Ἀθηναῖοι, αὐτούς τε καὶ παῖδας καὶ γυναῖκας, ἐπικαλέσαντες οὐχ ἥκιστα τοῦ πολέμου σφίσιν αἰτίους εἶναι: καὶ τὴν Αἴγιναν ἀσφαλέστερον ἐφαίνετο τῇ Πελοποννήσῳ ἐπικειμένην αὑτῶν πέμψαντας ἐποίκους ἔχειν. καὶ ἐξέπεμψαν ὕστερον οὐ πολλῷ ἐς αὐτὴν τοὺς οἰκήτορας. 2.31.3. ἐγένοντο δὲ καὶ ἄλλαι ὕστερον ἐν τῷ πολέμῳ κατὰ ἔτος ἕκαστον ἐσβολαὶ Ἀθηναίων ἐς τὴν Μεγαρίδα καὶ ἱππέων καὶ πανστρατιᾷ, μέχρι οὗ Νίσαια ἑάλω ὑπ’ Ἀθηναίων. 6.32.2. ξυνεπηύχοντο δὲ καὶ ὁ ἄλλος ὅμιλος ὁ ἐκ τῆς γῆς τῶν τε πολιτῶν καὶ εἴ τις ἄλλος εὔνους παρῆν σφίσιν. παιανίσαντες δὲ καὶ τελεώσαντες τὰς σπονδὰς ἀνήγοντο, καὶ ἐπὶ κέρως τὸ πρῶτον ἐκπλεύσαντες ἅμιλλαν ἤδη μέχρι Αἰγίνης ἐποιοῦντο. καὶ οἱ μὲν ἐς τὴν Κέρκυραν, ἔνθαπερ καὶ τὸ ἄλλο στράτευμα τῶν ξυμμάχων ξυνελέγετο, ἠπείγοντο ἀφικέσθαι. 7.20.3. καὶ ὁ μὲν Δημοσθένης ἐς τὴν Αἴγιναν προσπλεύσας τοῦ στρατεύματός τε εἴ τι ὑπελέλειπτο περιέμενε καὶ τὸν Χαρικλέα τοὺς Ἀργείους παραλαβεῖν.

1.67.2. With her, the Aeginetans, formally unrepresented from fear of Athens , in secret proved not the least urgent of the advocates for war, asserting that they had not the independence guaranteed to them by the treaty. 1.128.3. After Pausanias the Lacedaemonian had been recalled by the Spartans from his command in the Hellespont (this is his first recall), and had been tried by them and acquitted, not being again sent out in a public capacity, he took a galley of Hermione on his own responsibility, without the authority of the Lacedaemonians, and arrived as a private person in the Hellespont . He came ostensibly for the Hellenic war, really to carry on his intrigues with the king, which he had begun before his recall, being ambitious of reigning over Hellas . 1.128.4. The circumstance which first enabled him to lay the king under an obligation, and to make a beginning of the whole design was this. 1.128.5. Some connections and kinsmen of the king had been taken in Byzantium , on its capture from the Medes, when he was first there, after the return from Cyprus . These captives he sent off to the king without the knowledge of the rest of the allies, the account being that they had escaped from him. 1.128.6. He managed this with the help of Gongylus, an Eretrian, whom he had placed in charge of Byzantium and the prisoners. He also gave Gongylus a letter for the king, the contents of which were as follows, as was afterwards discovered: 1.128.7. ‘Pausanias, the general of Sparta , anxious to do you a favour, sends you these his prisoners of war. I propose also, with your approval, to marry your daughter, and to make Sparta and the rest of Hellas subject to you. I may say that I think I am able to do this, with your co-operation. Accordingly if any of this please you, send a safe man to the sea through whom we may in future conduct our correspondence.’ 2.27.1. During the summer the Athenians also expelled the Aeginetans with their wives and children from Aegina , on the ground of their having been the chief agents in bringing the war upon them. Besides, Aegina lies so near Peloponnese , that it seemed safer to send colonists of their own to hold it, and shortly afterwards the settlers were sent out. 2.31.3. Other incursions into the Megarid were afterwards made by the Athenians annually during the war, sometimes only with cavalry, sometimes with all their forces. This went on until the capture of Nisaea . 6.32.2. In their prayers joined also the crowds on shore, the citizens and all others that wished them well. The hymn sung and the libations finished, they put out to sea, and first sailing out in column then raced each other as far as Aegina , and so hastened to reach Corcyra where the rest of the allied forces were also assembling. 7.20.3. and accordingly sailed to Aegina and there waited for the remainder of his armament, and for Charicles to fetch the Argive troops.

38. Xenophon, Hellenica, 2.1.15, 4.8.20-4.8.22 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 254, 256

39. Plato, Meno, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216

94c. τὸ πρᾶγμα, ἐνθυμήθητι ὅτι Θουκυδίδης αὖ δύο ὑεῖς ἔθρεψεν, Μελησίαν καὶ Στέφανον, καὶ τούτους ἐπαίδευσεν τά τε ἄλλα εὖ καὶ ἐπάλαισαν κάλλιστα Ἀθηναίων—τὸν μὲν γὰρ Ξανθίᾳ ἔδωκε, τὸν δὲ Εὐδώρῳ· οὗτοι δέ που ἐδόκουν τῶν τότε κάλλιστα παλαίειν—ἢ οὐ μέμνησαι; ΑΝ. ἔγωγε, ἀκοῇ. ΣΩ. οὐκοῦν δῆλον ὅτι οὗτος οὐκ ἄν ποτε, οὗ μὲν ἔδει

94c. let me remind you that Thucydides’ also brought up two sons, Melesias and Stephanus, and that besides giving them a good general education he made them the best wrestlers in Athens: one he placed with Xanthias, and the other with Eudorus—masters who, I should think, had the name of being the best exponents of the art. You remember them, do you not? An. Yes, by hearsay. Soc. Well, is it not obvious that this father would never have spent his money on having his children taught all those things,

40. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 213

523e. ὅπως ἂν παύσῃ αὐτῶν. ἔπειτα γυμνοὺς κριτέον ἁπάντων τούτων· τεθνεῶτας γὰρ δεῖ κρίνεσθαι. καὶ τὸν κριτὴν δεῖ γυμνὸν εἶναι, τεθνεῶτα, αὐτῇ τῇ ψυχῇ αὐτὴν τὴν ψυχὴν θεωροῦντα ἐξαίφνης ἀποθανόντος ἑκάστου, ἔρημον πάντων τῶν συγγενῶν καὶ καταλιπόντα ἐπὶ τῆς γῆς πάντα ἐκεῖνον τὸν κόσμον, ἵνα δικαία ἡ κρίσις ᾖ. ΣΩ. ἐγὼ μὲν οὖν ταῦτα ἐγνωκὼς πρότερος ἢ ὑμεῖς ἐποιησάμην δικαστὰς ὑεῖς ἐμαυτοῦ, δύο μὲν ἐκ τῆς Ἀσίας, Μίνω τε καὶ Ῥαδάμανθυν,

523e. to stop this in them. Next they must be stripped bare of all those things before they are tried; for they must stand their trial dead. Their judge also must be naked, dead, beholding with very soul the very soul of each immediately upon his death, bereft of all his kin and having left behind on earth all that fine array, to the end that the judgement may be just. Soc. Now I, knowing all this before you, have appointed sons of my own to be judges; two from Asia, Minos and Rhadamanthus,

41. Aristophanes, Lysistrata, 1143-1144 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 217

1144. Κίμων ὅλην ἔσωσε τὴν Λακεδαίμονα.

42. Aristophanes, Acharnians, 652-655 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 214

655. ἀλλ' ὑμεῖς τοι μή ποτ' ἀφῆσθ': ὡς κωμῳδήσει τὰ δίκαια:

43. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 213

41a. ἀφικόμενος εἰς Ἅιδου, ἀπαλλαγεὶς τουτωνὶ τῶν φασκόντων δικαστῶν εἶναι, εὑρήσει τοὺς ὡς ἀληθῶς δικαστάς, οἵπερ καὶ λέγονται ἐκεῖ δικάζειν, Μίνως τε καὶ Ῥαδάμανθυς καὶ Αἰακὸς καὶ Τριπτόλεμος καὶ ἄλλοι ὅσοι τῶν ἡμιθέων δίκαιοι ἐγένοντο ἐν τῷ ἑαυτῶν βίῳ, ἆρα φαύλη ἂν εἴη ἡ ἀποδημία; ἢ αὖ Ὀρφεῖ συγγενέσθαι καὶ Μουσαίῳ καὶ Ἡσιόδῳ καὶ Ὁμήρῳ ἐπὶ πόσῳ ἄν τις δέξαιτʼ ἂν ὑμῶν; ἐγὼ μὲν γὰρ πολλάκις ἐθέλω τεθνάναι εἰ ταῦτʼ ἔστιν ἀληθῆ. ἐπεὶ

41a. after leaving behind these who claim to be judges, shall find those who are really judges who are said to sit in judgment there, Minos and Rhadamanthus, and Aeacus and Triptolemus, and all the other demigods who were just men in their lives, would the change of habitation be undesirable? Or again, what would any of you give to meet with Orpheus and Musaeus and Hesiod and Homer? I am willing to die many times over, if these things are true; for I personally should find the life there wonderful,

44. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 213, 218

45. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 256

46. Aristocritus Milesius, Fragments, 3 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 101

47. Anon., 1 Enoch, 41.1, 54.6, 56.4, 91.6, 94.3, 96.4, 97.3, 97.4, 97.5, 99.3, 99.4, 99.5, 100.1, 100.2, 100.3, 102.4-103.15, 102.5-104.6, 104.6, 106.9-107.1, 108.8, 108.9, 108.10, 108.11, 108.12, 108.13, 108.14, 108.15 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 163, 202

104.6. judgement shall be far from you for all the generations of the world. And now fear not, ye righteous, when ye see the sinners growing strong and prospering in their ways: be not companions with them,

48. Dead Sea Scrolls, 4Q414, a b c d\n0 2 2.4.1 2 2.4.1 2 2 4 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 165

49. Hebrew Bible, Daniel, 5.27, 11.35, 12.4 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 165, 181

5.27. "תְּקֵל תְּקִילְתָּה בְמֹאזַנְיָא וְהִשְׁתְּכַחַתְּ חַסִּיר׃", 11.35. "וּמִן־הַמַּשְׂכִּילִים יִכָּשְׁלוּ לִצְרוֹף בָּהֶם וּלְבָרֵר וְלַלְבֵּן עַד־עֵת קֵץ כִּי־עוֹד לַמּוֹעֵד׃", 12.4. "וְאַתָּה דָנִיֵּאל סְתֹם הַדְּבָרִים וַחֲתֹם הַסֵּפֶר עַד־עֵת קֵץ יְשֹׁטְטוּ רַבִּים וְתִרְבֶּה הַדָּעַת׃",

5.27. "TEKEL, Thou art weighed in the balances, and art found wanting.", 11.35. "And some of them that are wise shall stumble, to refine among them, and to purify, and to make white, even to the time of the end; for it is yet for the time appointed.", 12.4. "But thou, O Daniel, shut up the words, and seal the book, even to the time of the end; many shall run to and fro, and knowledge shall be increased.’",

50. Anon., Jubilees, 23.16-23.21, 26.34 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181, 182

23.16. and behold, he did not complete four jubilees in his life, when he had grown old by reason of the wickedness and was full of his days. 23.17. And all the generations which will arise from this time until the day of the great judgment will grow old quickly, before they complete two jubilees, 23.18. and their knowledge will forsake them by reason of their old age [and all their knowledge will vanish away]. 23.19. And in those days, if a man live a jubilee and a half of years, they will say regarding him: "He hath lived long, 23.20. and the greater part of his days are pain and sorrow and tribulation, and there is no peace: 23.21. For calamity followeth on calamity, and wound on wound, and tribulation on tribulation, and evil tidings on evil tidings, and illness on illness, and all evil judgments such as these, one with another, 26.34. And Isaac was very greatly astonished, and said: "Who is he that hath hunted and caught and brought (it) to me, and I have eaten of all before thou camest, and have blessed him: (and) he shall be blessed, and all his seed for ever."

51. Septuagint, 3 Maccabees, 4.9 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181

4.9. They were brought on board like wild animals, driven under the constraint of iron bonds; some were fastened by the neck to the benches of the boats, others had their feet secured by unbreakable fetters,

52. Septuagint, 1 Maccabees, 8.18, 8.31, 13.41 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181

8.18. and to free themselves from the yoke; for they saw that the kingdom of the Greeks was completely enslaving Israel. 8.31. And concerning the wrongs which King Demetrius is doing to them we have written to him as follows, `Why have you made your yoke heavy upon our friends and allies the Jews? 13.41. In the one hundred and seventieth year the yoke of the Gentiles was removed from Israel,

53. Septuagint, Ecclesiasticus (Siracides), 8.2, 11.18-11.19, 11.21, 13.4, 13.19, 27.1, 28.19-28.20, 31.8, 33.27, 40.1, 44.6, 51.26 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 163, 181

8.2. Do not quarrel with a rich man,lest his resources outweigh yours;for gold has ruined many,and has perverted the minds of kings. 13.4. A rich man will exploit you if you can be of use to him,but if you are in need he will forsake you. 13.19. Wild asses in the wilderness are the prey of lions;likewise the poor are pastures for the rich. 27.1. Many have committed sin for a trifle,and whoever seeks to get rich will avert his eyes. 27.1. A lion lies in wait for prey;so does sin for the workers of iniquity. 28.19. Happy is the man who is protected from it,who has not been exposed to its anger,who has not borne its yoke,and has not been bound with its fetters; 31.8. Blessed is the rich man who is found blameless,and who does not go after gold. 33.27. Put him to work, that he may not be idle,for idleness teaches much evil. 40.1. Much labor was created for every man,and a heavy yoke is upon the sons of Adam,from the day they come forth from their mothers womb till the day they return to the mother of all. 40.1. All these were created for the wicked,and on their account the flood came. 44.6. rich men furnished with resources,living peaceably in their habitations -- 51.26. Put your neck under the yoke,and let your souls receive instruction;it is to be found close by.

54. Cicero, Tusculan Disputations, 1.111 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 226

1.111. 'morere, more V 1 ( add. c ) Diagora' inquit; non enim in caelum ascensurus es. magna haec, et nimium fortasse, Graeci putant vel tum potius putabant, isque, qui hoc Diagorae dixit, permagnum existimans tris tris K (r e corr 1 ) R(!)V( i ) tres G Olympionicas una e domo prodire cunctari illum diutius in vita fortunae obiectum inutile putabat ipsi. ipse K 1 Ego autem tibi quidem, quod satis esset, paucis verbis, ut mihi videbar, videbatur V 2 responderam—concesseras enim nullo in malo mortuos esse—; sed ob eam causam contendi ut plura dicerem, quod in desiderio et luctu haec est consolatio maxima. nostrum enim et nostra nostra V causa susceptum dolorem modice ferre debemus, ne nosmet ipsos amare videamur; illa suspicio suspitio K intolerabili intollerabili KRV 1 dolore cruciat, si opinamur eos quibus orbati sumus esse cum aliquo sensu in is malis quibus volgo opitur. hanc excutere opinionem mihimet post mihimet add. V 2 volui radicitus, eoque fui fortasse longior. Tu longior?

55. Septuagint, Wisdom of Solomon, 1.16, 3.5-3.6, 5.4, 7.9, 17.30 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 165, 181, 182

1.16. But ungodly men by their words and deeds summoned death;considering him a friend, they pined away,and they made a covet with him,because they are fit to belong to his party. 3.5. Having been disciplined a little, they will receive great good,because God tested them and found them worthy of himself; 3.6. like gold in the furnace he tried them,and like a sacrificial burnt offering he accepted them. 5.4. "This is the man whom we once held in derision and made a byword of reproach -- we fools!We thought that his life was madness and that his end was without honor. 7.9. Neither did I liken to her any priceless gem,because all gold is but a little sand in her sight,and silver will be accounted as clay before her.

56. Dead Sea Scrolls, Temple Scroll, 54.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 165, 181

57. Dead Sea Scrolls, Damascus Covenant, 4.12-4.18 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 165

58. Dead Sea Scrolls, War Scroll, 1.11-1.12, 14.8-14.15, 16.11, 16.15, 17.1 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 165, 181

59. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 4.12-4.18 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 165

60. Dead Sea Scrolls, Ben Sira, 8.2, 11.18-11.19, 11.21, 13.4, 13.19, 27.1, 28.19-28.20, 31.8, 33.27, 40.1, 44.6, 51.26 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 163, 181

61. Cicero, On Duties, 3.11.46 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 218

62. Dead Sea Scrolls, Community Rule, 4.20 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 165

63. Dead Sea Scrolls, Hodayot, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 118

64. Polybius, Histories, 27.4.7 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 256

27.4.7. ὅσῳ γὰρ πλεῖον ὀρέγονται τῆς ἰσηγορίας καὶ παρρησίας καὶ διατελοῦσι προστατοῦντες οὐ μόνον τῆς αὑτῶν ἀλλὰ καὶ τῆς τῶν ἄλλων Ἑλλήμων ἐλευθερίας, τοσούτῳ καὶ τὴν ἐναντίαν προαίρεσιν μάλιστα δεῖν αὐτοὺς προορᾶσθαι καὶ φυλάττεσθαι κατὰ δύναμιν.

65. Dionysius of Halycarnassus, On Thucydides, 15 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 213

66. Diodorus Siculus, Historical Library, 5.53-5.54, 11.34.2, 14.79, 14.97-14.100, 20.93, 20.93.6-20.93.7 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 217, 253, 254, 256

5.53. 1. As for the island which is called SymÃª and was uninhabited in ancient times, its first settlers were men who came together with Triops, under the leadership of Chthonius, the son of Poseidon and SymÃª, from whom the island received the name it bears.,2. At a later time its king was Nireus, the son of Charops and AglaÃ¯a, an unusually handsome man who also took part with Agamemnon in the war against Troy both as ruler of the island and as lord of a part of Cnidia. But after the period of the Trojan War Carians seized the island, during the time when they were rulers of the sea. At a later time, however, when droughts came, the Carians fled the island and made their home in Uranium, as it is called. Thereupon SymÃª continued to be uninhabited, until the expedition which the Lacedaemonians and the Argives made came to these parts, and at that time the island became settled again in the following manner.,3. One of the companions of Hippotes, a certain Nausus by name, was a member of the colony, and taking those who had come too late to share in the allotment of the land he settled SymÃª, which was uninhabited at that time, and later, when certain other men, under the leadership of Xuthus, put in at the island, he gave them a share in the citizenship and in the land, and all of them in common settled the island. And we are told that both Cnidians and Rhodians were members of this colony. 5.54. 1. Calydna and Nisyros were settled in ancient times by Carians, and after that Thettalus, the son of Heracles, took possession of both islands. And this explains why both Antiphus and Pheidippus, who were kings of the Coans, in the expedition against Troy led those who sailed from the two islands just mentioned.,2. And on the return from Troy four of Agamemnon's ships were wrecked off Calydna, and the survivors mingled with the natives of the island and made their home there.,3. The ancient inhabitants of Nisyros were destroyed by earthquakes, and at a later time the Coans settled the island, as they had done in the case of Calydna; and after that, when an epidemic had carried away the population of the island, the Rhodians dispatched colonists to it.,4. As for Carpathos, its first inhabitants were certain men who joined with Minos in his campaigns at the time when he was the first of the Greeks to be master of the sea; and many generations later Iolcus, the son of Demoleon, an Argive by ancestry, in obedience to a certain oracle dispatched a colony to Carpathos. 11.34.2. Leotychides the Lacedaemonian and Xanthippus the Athenian, the commanders of the naval force, after the battle of Salamis collected the fleet in Aegina, and after spending some days there they sailed to Delos with two hundred and fifty triremes. And while they lay at anchor there, ambassadors came to them from Samos asking them to liberate the Greeks of Asia. 14.79. In Greece the Lacedaemonians, foreseeing how great their war with the Persians would be, put one of the two kings, AgesilaÃ¼s, in command. After he had levied six thousand soldiers and constitute a council of thirty of his foremost fellow citizens, he transported the armament from Aulis to Ephesus. 14.79. 2. Here he enlisted four thousand soldiers and took the field with his army, which numbered ten thousand infantry and four hundred cavalry. They were also accompanied by a throng of no less number which provided a market and was intent upon plunder.,3. He traversed the Plain of CaÃ¿ster and laid waste the territory held by the Persians until he arrived at CymÃª. From this as his base he spent the larger part of the summer ravaging Phrygia and neighbouring territory; and after sating his army with pillage he returned toward the beginning of autumn to Ephesus.,4. While these events were taking place, the Lacedaemonians dispatched ambassadors to Nephereus, the king of Egypt, to conclude an alliance; he, in place of the aid requested, made the Spartans a gift of equipment for one hundred triremes and five hundred thousand measures of grain. Pharax, the Lacedaemonian admiral, sailing from Rhodes with one hundred and twenty ships, put in at Sasanda in Caria, a fortress one hundred and fifty stades from Caunus.,5. From this as his base he laid siege to Caunus and blockaded Conon, who was commander of the King's fleet and lay at Caunus with forty ships. But when Artaphernes and Pharnabazus came with strong forces to the aid of the Caunians, Pharax lifted the siege and sailed off to Rhodes with the entire fleet.,6. After this Conon gathered eighty triremes and sailed to the Chersonesus, and the Rhodians, having expelled the Peloponnesian fleet, revolted from the Lacedaemonians and received Conon, together with his entire fleet, into their city.,7. Now the Lacedaemonians, who were bringing the gift of grain from Egypt, being unaware of the defection of the Rhodians, approached the island in full confidence; but the Rhodians and Conon, the Persian admiral, brought the ships in the harbours and stored the city with grain.,8. There also came to Conon ninety triremes, ten of them from Cilicia and eighty from Phoenicia, under the command of the lord of the Sidonians. 14.97. 14.97. 1. At the close of the year, in Athens Nicoteles was archon, and in Rome the consular magistracy was administered by three military tribunes, Marcus Furius and Gaius Aemilius. After these magistrates had entered office, the philo-Lacedaemonians among the Rhodians rose up against the party of the people and expelled from the city the partisans of the Athenians.,2. When these banded together under arms and endeavoured to maintain their interests, the allies of the Lacedaemonians got the upper hand, slaughtered many, and formally banished those who escaped. They also at once sent ambassadors to Lacedaemon to get aid, fearing that some of the citizens would rise in revolt.,3. The Lacedaemonians dispatched to them seven triremes and three men to take charge of affairs, Eudocimus, Philocodus, and Diphilas. They first reached Samos and brought that city over from the Athenians, and then they put in at Rhodes and assumed the oversight of affairs there.,4. The Lacedaemonians, now that their affairs were prospering, resolved to get control of the sea, and after gathering a naval force they again little by little began to get the upper hand over their allies. So they put in at Samos and Cnidus and Rhodes; and gathering ships from every place and enrolling the choicest marines, they equipped lavishly twenty-seven triremes.,5. AgesilaÃ¼s, the king of the Lacedaemonians, on hearing that the Argives were engaged about Corinth, led forth the Lacedaemonians in full force with the exception of one regiment. He visited every part of Argolis, pillaged the homesteads, cut down the trees over the countryside, and then returned to Sparta. 14.98. 1. In Cyprus Evagoras of Salamis, who was of most noble birth, since he was descended from the founders of the city, but had previously been banished because of some factional quarrels and had later returned in company with a small group, drove out Abdemon of Tyre, who was lord of the city and a friend of the King of the Persians. When he took control of the city, Evagoras was at first king only of Salamis, the largest and strongest of the cities of Cyprus; but when he soon acquired great resources and mobilized an army, he set out to make the whole island his own.,2. Some of the cities he subdued by force and others he won over by persuasion. While he easily gained control of the other cities, the peoples of Amathus, Soli, and Citium resisted him with arms and dispatched ambassadors to Artaxerxes the King of the Persians to get his aid. They accused Evagoras of having slain King Agyris, an ally of the Persians, and promised to join the King in acquiring the island for him.,3. The King, not only because he did not wish Evagoras to grow any stronger, but also because he appreciated the strategic position of Cyprus and its great naval strength whereby it would be able to protect Asia in front, decided to accept the alliance. He dismissed the ambassadors and for himself sent letters to the cities situated on the sea and to their commanding satraps to construct triremes and with all speed to make ready everything the fleet might need; and he commanded Hecatomnus, the ruler of Caria, to make war upon Evagoras.,4. Hecatomnus traversed the cities of the upper satrapies and crossed over to Cyprus in strong force.,5. Such was the state of affairs in Asia. In Italy the Romans concluded peace with the Falisci and waged war for the fourth time on the Aequi; they also sent a colony to Sutrium but were expelled by the enemy from the city of Verrugo. 14.99. 1. At the close of this year Demostratus was archon in Athens, and in Rome the consuls Lucius Lucretius and Servilius took office. At this time Artaxerxes sent Struthas as general to the coast with an army to make war on the Lacedaemonians, and the Spartans, when they learned of his arrival, dispatched Thibron as general to Asia. Thibron seized the stronghold of Ionda and a high mountain, Cornissus, forty stades from Ephesus.,2. He then advanced with eight thousand soldiers together with the troops gathered from Asia, pillaging the King's territory. Struthas, with a strong force of barbarian cavalry, five thousand hoplites, and more than twenty thousand light-armed troops, pitched his camp not far from the Lacedaemonians.,3. Eventually, when Thibron once set out with a detachment of his troops and had seized much booty, Struthas attacked and slew him in battle, killed the larger number of his troops, and took captive others. A few found safety in Cnidinium, an outpost.,4. Thrasybulus, the Athenian general, went with his fleet from Lesbos to Aspendus and moored his triremes in the Eurymedon River. Although he had received contributions from the Aspendians, some of the soldiers, nevertheless, pillaged the countryside. When night came, the Aspendians, angered at such unfairness, attacked the Athenians and slew both Thrasybulus and a number of the others; whereupon the captains of the Athenian vessels, greatly alarmed, speedily manned the ships and sailed off to Rhodes.,5. Since this city was in revolt, they joined the exiles who had seized a certain outpost and waged war on the men who held the city. When the Athenians learned of the death of their general Thrasybulus, they sent out Agyrius as general. Such was the state of affairs in Asia. 14.100. 1. In Sicily Dionysius, the tyrant of the Syracusans, with intent to annex the Greeks of Italy as well to the overlordship that he held in the island, postponed the general war against them to another time. He judged rather that it was good policy to attack first the city of the Rhegians, because it was the advanced bastion of Italy, and so set out from Syracuse with his army.,2. He had twenty thousand infantry, a thousand cavalry, and one hundred and twenty ships of war. He crossed with his troops to the borders of Locris and from there made his way through the interior, cutting down the trees and burning and destroying the territory of the Rhegians. His fleet sailed along to the other districts upon the sea and he encamped with his entire army at the Strait.,3. When the Italians learned that Dionysius had crossed the sea to attack Rhegium, they dispatched sixty ships from Croton, with intent to hand them over to the Rhegians. While this fleet was cruising on the high sea, Dionysius sailed against them with fifty ships, and when the fleet fled to land, he pressed his attack no less vigorously and began to make fast and haul off the ships that were lying off-shore.,4. Since the sixty triremes were in danger of being captured, the Rhegians came to their aid in full force and held Dionysius off from the land by the multitude of their missiles. When a heavy storm arose, the Rhegians hauled up the ships high and dry on the land, but Dionysius lost seven ships in the heavy gale and together with them no fewer than fifteen hundred men.,5. Since the sailors were cast ashore together with their ships on Rhegian territory, many of them were taken prisoner by the Rhegians. Dionysius, who was on a quinquereme and many times narrowly escaped foundering, about midnight barely found safety in the harbour of MessenÃª. Since the winter season had already come, he drew up terms of alliance with the Leucani and led his forces back to Syracuse. 20.93. 1. When the Rhodians saw the progress of the enemy's siege works, they built a second wall inside parallel to the one that was on the point of failing under the attacks. They used stones obtained by tearing down the theatre's outer wall and the adjacent houses, and also some of the temples, vowing to the gods that they would build finer ones when the city had been saved.,2. They also sent out nine of their ships, giving the commanders orders to sail in every direction and, appearing unexpectedly, to sink some of the ships they intercepted and bring others to the city. After these had sailed out and had been divided into three groups, Damophilus, who had ships of the kind called by the Rhodians "guard-ships," sailed to Carpathos; and finding there many of Demetrius' ships, he sank some, shattering them with his rams, and some he beached and burnt after selecting the most useful men from their crews, and not a few of those that were transporting the grain from the island, he brought back to Rhodes.,3. Menedemus, who commanded three light undecked ships, sailed to Patara in Lycia; and finding at anchor there a ship whose crew was on shore, he set the hull on fire; and he took many of the freighters that were carrying provisions to the army and dispatched them to Rhodes.,4. He also captured a quadrireme that was sailing from Cilicia and had on board royal robes and the rest of the outfit that Demetrius' wife Phila had with great pains made ready and sent off for her husband. The clothing Damophilus sent to Egypt since the garments were purple and proper for a king to wear; but the ship he hauled up on land, and he sold the sailors, both those from the quadrireme and those from the other captured ships.,5. Amyntas, who was in command of the three remaining ships, made for islands where he fell in with many freighters carrying to the enemy materials useful for the engines of war; he sank some of these and some he brought to the city. On these ships were also captured eleven famous engineers, men of outstanding skill in making missiles and catapults.,6. Thereafter, when an assembly had been convened, some advised that the statues of Antigonus and Demetrius should be pulled down, saying that it was absurd to honour equally their besiegers and their benefactors. At this the people were angry and censured these men as erring, and they altered none of the honours awarded to Antigonus, having made a wise decision with a view both to fame and to self interest.,7. For the magimity and the soundness of this action in a democracy won plaudits from all others and repentance from the besiegers; for while the latter were setting free the cities throughout Greece, which had displayed no goodwill at all toward their benefactors, they were manifestly trying to enslave the city that in practice showed itself most constant in repaying favours; and as protection against the sudden shift of fortune if the war should result in the capture of Rhodes, the Rhodians retained as a means of gaining mercy the memory of the friendship that they had preserved. These things, then, were done prudently by the Rhodians. 20.93.6. Thereafter, when an assembly had been convened, some advised that the statues of Antigonus and Demetrius should be pulled down, saying that it was absurd to honour equally their besiegers and their benefactors. At this the people were angry and censured these men as erring, and they altered none of the honours awarded to Antigonus, having made a wise decision with a view both to fame and to self interest. 20.93.7. For the magimity and the soundness of this action in a democracy won plaudits from all others and repentance from the besiegers; for while the latter were setting free the cities throughout Greece, which had displayed no goodwill at all toward their benefactors, they were manifestly trying to enslave the city that in practice showed itself most constant in repaying favours; and as protection against the sudden shift of fortune if the war should result in the capture of Rhodes, the Rhodians retained as a means of gaining mercy the memory of the friendship that they had preserved. These things, then, were done prudently by the Rhodians.

67. Anon., Sibylline Oracles, 3.391, 3.448, 3.508, 3.537, 3.635-3.643, 4.87, 4.104, 5.3, 8.126, 8.326, 11.67, 11.76, 11.217, 13.94, 14.308 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181, 182

68. Plutarch, Sayings of The Spartans, 8.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 214

8.1. Ἀκρότατος, ἐπεὶ οἱ γονεῖς αὐτὸν ἄδικόν τι συμπρᾶξαι αὐτοῖς ἠξίουν, μέχρι τινὸς ἀντέλεγεν· ὡς δὲ ἐνέκειντο, εἶπεν ἕως μὲν παρʼ ὑμῖν ἦν, οὐκ ἠπιστάμην δικαιοσύνης οὐδεμίαν ἔννοιαν ἐπεὶ δὲ με τῇ πατρίδι παρέδοτε καὶ τοῖς ταύτης νόμοις, ἔτι δὲ δὲ scrib. vid. δʼ ἐν δικαιοσύνῃ καὶ καλοκαγαθίᾳ ἐπαιδεύσατε ὡς ἠδύνασθε, τούτοις πειράσομαι ἢ ἢ ] μᾶλλον ἢ ? ὑμῖν ἕπεσθαι· καὶ ἐπεὶ θέλετε ἄριστα πράττειν, ἄριστα δὲ τὰ δίκαιά ἐστι καὶ ἰδιώτῃ καὶ πολὺ μᾶλλον ἄρχοντι, πράξω ἃ θέλετε ἃ δὲ λέγετε παραιτήσομαι.

8.1. Acrotatus, when his parents claimed it was his duty to co-operate with them in some unjust action, spoke in opposition up to a certain limit. But when they insisted, he said, While I was with you, I had not the slightest idea of justice; but since you have surrendered me to our country and its laws, and, besides, have had me instructed in justice and honourable conduct so far as lay in your power, I shall try to follow these rather than you. And since your wish is for me to do what is best, and since what is just is best both for a private citizen, and much more so for a ruler, I will do what you wish; but as for what you propose I shall beg to be excused. Cf. a similar remark of Agesilaus, Moralia , 534 D.

69. New Testament, Luke, 8.8-8.10, 21.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181, 196

8.8. καὶ ἕτερον ἔπεσεν εἰς τὴν γῆν τὴν ἀγαθήν, καὶ φυὲν ἐποίησεν καρπὸν ἑκατονταπλασίονα. Ταῦτα λέγων ἐφώνει Ὁ ἔχων ὦτα ἀκούειν ἀκουέτω. 8.9. Ἐπηρώτων δὲ αὐτὸν οἱ μαθηταὶ αὐτοῦ τίς αὕτη εἴη ἡ παραβολή. 8.10. ὁ δὲ εἶπεν Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τοῦ θεοῦ, τοῖς δὲ λοιποῖς ἐν παραβολαῖς, ἵνα βλέποντες μὴ βλέπωσιν καὶ ἀκούοντες μὴ συνίωσιν. 21.23. οὐαὶ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις· ἔσται γὰρ ἀνάγκη μεγάλη ἐπὶ τῆς γῆς καὶ ὀργὴ τῷ λαῷ τούτῳ,

8.8. Other fell into the good ground, and grew, and brought forth fruit one hundred times." As he said these things, he called out, "He who has ears to hear, let him hear!" 8.9. Then his disciples asked him, "What does this parable mean?" 8.10. He said, "To you it is given to know the mysteries of the Kingdom of God, but to the rest in parables; that 'seeing they may not see, and hearing they may not understand.' 21.23. Woe to those who are pregt and to those who nurse infants in those days! For there will be great distress in the land, and wrath to this people.

70. New Testament, Apocalypse, 2.9-2.10, 3.4-3.5, 3.18-3.19, 4.4, 5.6-5.7, 5.9, 5.12, 6.2, 6.6, 6.11, 7.9, 7.12-7.14, 13.3, 13.8, 13.10, 13.15-13.17, 17.1-17.2, 17.4-17.9, 17.15-17.16, 17.18, 18.2-18.4, 18.7-18.10, 18.12-18.13, 18.16, 18.18, 18.20-18.21, 18.24, 19.14, 21.7, 22.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 156, 163, 165, 182, 196, 197, 202

2.9. Οἶδά σου τὴν θλίψιν καὶ τὴν πτωχείαν, ἀλλὰ πλούσιος εἶ, καὶ τὴν βλασφημίαν ἐκ τῶν λεγόντων Ἰουδαίους εἶναι ἑαυτούς, καὶ οὐκ εἰσίν, ἀλλὰ συναγωγὴ τοῦ Σατανᾶ. 2.10. μὴ φοβοῦ ἃ μέλλεις πάσχειν. ἰδοὺ μέλλει βάλλειν ὁ διάβολος ἐξ ὑμῶν εἰς φυλακὴν ἵναπειρασθῆτε,καὶ ἔχητε θλίψινἡμερῶν δέκα.γίνου πιστὸς ἄχρι θανάτου, καὶ δώσω σοι τὸν στέφανον τῆς ζωῆς. 3.4. ἀλλὰ ἔχεις ὀλίγα ὀνόματα ἐν Σάρδεσιν ἃ οὐκ ἐμόλυναν τὰ ἱμάτια αἰτῶν, καὶ περιπατήσουσιν μετʼ ἐμοῦ ἐν λευκοῖς, ὅτι ἄξιοί εἰσιν. 3.5. Ὁ νικῶν οὕτως περιβαλεῖται ἐν ἱματίοις λευκοῖς, καὶ οὐ μὴἐξαλείψωτὸ ὄνομα αὐτοῦἐκ τῆς βίβλου τῆς ζωῆς,καὶ ὁμολογήσω τὸ ὄνομα αὐτοῦ ἐνώπιον τοῦ πατρός μου καὶ ἐνώπιον τῶν ἀγγέλων αὐτοῦ. 3.18. συμβουλεύω σοι ἀγοράσαι παρʼ ἐμοῦ χρυσίον πεπυρωμένον ἐκ πυρὸς ἵνα πλουτήσῃς, καὶ ἱμάτια λευκὰ ἵνα περιβάλῃ καὶ μὴ φανερωθῇ ἡ αἰσχύνη τῆς γυμνότητός σου, καὶ κολλούριον ἐγχρῖσαι τοὺς ὀφθαλμούς σου ἵνα βλέπῃς. 3.19. ἐγὼὅσους ἐὰν φιλῶ ἐλέγχωκαὶπαιδεύω·ζήλευε οὖν καὶ μετανόησον. 4.4. καὶ κυκλόθεν τοῦ θρόνου θρόνοι εἴκοσι τέσσαρες, καὶ ἐπὶ τοὺς θρόνους εἴκοσι τέσσαρας πρεσβυτέρους καθημένους περιβεβλημένους ἱματίοις λευκοῖς, καὶ ἐπὶ τὰς κεφαλὰς αὐτῶν στεφάνους χρυσοῦς. 5.6. Καὶ εἶδον ἐν μέσῳ τοῦ θρόνου καὶ τῶν τεσσάρων ζῴων καὶ ἐν μέσῳ τῶν πρεσβυτέρωνἀρνίονἑστηκὸς ὡςἐσφαγμένον,ἔχων κέρατα ἑπτὰ καὶὀφθαλμοὺς ἑπτά,οἵ εἰσιν τὰ [ἑπτὰ] πνεύματα τοῦ θεοῦ, ἀπεσταλμένοιεἰς πᾶσαν τὴν γῆν. 5.7. καὶ ἦλθεν καὶ εἴληφεν ἐκ τῆς δεξιᾶς τοῦ καθημένου ἐπὶ τοῦ θρόνου. 5.9. καὶᾁδουσιν ᾠδὴν καινὴνλέγοντες Ἄξιος εἶ λαβεῖν τὸ βιβλίον καὶ ἀνοῖξαι τὰς σφραγῖδας αὐτοῦ, ὅτι ἐσφάγης καὶ ἠγόρασας τῷ θεῷ ἐν τῷ αἵματί σου ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους, 5.12. λέγοντες φωνῇ μεγάλῃ Ἄξιόν ἐστιν τὸ ἀρνίον τὸ ἐσφαγμένον λαβεῖν τὴν δύναμιν καὶ πλοῦτον καὶ σοφίαν καὶ ἰσχὺν καὶ τιμὴν καὶ δόξαν καὶ εὐλογίαν. 6.2. καὶ εἶδον, καὶ ἰδοὺἵππος λευκός,καὶ ὁ καθήμενος ἐπʼ αὐτὸν ἔχων τόξον, καὶ ἐδόθη αὐτῷ στέφανος, καὶ ἐξῆλθεν νικῶν καὶ ἵνα νικήσῃ. 6.6. καὶ ἤκουσα ὡς φωνὴν ἐν μέσῳ τῶν τεσσάρων ζῴων λέγουσαν Χοῖνιξ σίτου δηναρίου, καὶ τρεῖς χοίνικες κριθῶν δηναρίου· καὶ τὸ ἔλαιον καὶ τὸν οἶνον μὴ ἀδικήσῃς. 6.11. καὶ ἐδόθη αὐτοῖς ἑκάστῳ στολὴ λευκή, καὶ ἐρρέθη αὐτοῖς ἵνα ἀναπαύσονται ἔτι χρόνον μικρόν, ἕως πληρωθῶσιν καὶ οἱ σύνδουλοι αὐτῶν καὶ οἱ ἀδελφοὶ αὐτῶν οἱ μέλλοντες ἀποκτέννεσθαι ὡς καὶ αὐτοί. 7.9. Μετὰ ταῦτα εἶδον, καὶ ἰδοὺ ὄχλος πολύς, ὃν ἀριθμῆσαι αὐτὸν οὐδεὶς ἐδύνατο, ἐκ παντὸς ἔθνους καὶ φυλῶν καὶ λαῶν καὶ γλωσσῶν, ἑστῶτες ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τοῦ ἀρνίου, περιβεβλημένους στολὰς λευκάς, καὶ φοίνικες ἐν ταῖς χερσὶν αὐτῶν· 7.12. λέγοντες Ἀμήν· ἡ εὐλογία καὶ ἡ δόξα καὶ ἡ σοφία καὶ ἡ εὐχαριστία καὶ ἡ τιμὴ καὶ ἡ δύναμις καὶ ἡ ἰσχὺς τῷ θεῷ ἡμῶν εἰς τοὺς αἰῶνας τῶν αἰώνων [· ἀμήν]. 7.13. Καὶ ἀπεκρίθη εἷς ἐκ τῶν πρεσβυτέρων λέγων μοι Οὗτοι οἱ περιβεβλημένοι τὰς στολὰς τὰς λευκὰς τίνες εἰσὶν καὶ πόθεν ἦλθον; 7.14. καὶ εἴρηκα αὐτῷ Κύριέ μου, σὺ οἶδας. καὶ εἶπέν μοι Οὗτοί εἰσιν οἱ ἐρχόμενοι ἐκ τῆςθλίψεωςτῆς μεγάλης, καὶἔπλυναν τὰς στολὰς αὐτῶνκαὶ ἐλεύκαναν αὐτὰςἐν τῷ αἵματιτοῦ ἀρνίου. 13.3. καὶ μίαν ἐκ τῶν κεφαλῶν αὐτοῦ ὡς ἐσφαγμενην εἰς θάνατον, καὶ ἡ πληγὴ τοῦ θανάτου αὐτοῦ ἐθεραπεύθη. 13.8. καὶ προσκυνήσουσιν αὐτὸν πάντες οἱ κατοικοῦντες ἐπὶ τῆς γῆς,οὗοὐγέγραπταιτὸ ὄνομα αὐτοῦἐν τῷ βιβλίῳ τῆς ζωῆςτοῦἀρνίουτοῦἐσφαγμένουἀπὸ καταβολῆς κόσμου. 13.10. εἴ τις εἰς αἰχμαλωσίαν, εἰς αἰχμαλωσίανὑπάγει· εἴ τιςἐν μαχαίρῃἀποκτενεῖ, δεῖ αὐτὸνἐν μαχαίρῃἀποκτανθῆναι. Ὧδέ ἐστιν ἡ ὑπομονὴ καὶ ἡ πίστις τῶν ἁγίων. 13.15. καὶ ἐδόθη αὐτῇ δοῦναι πνεῦμα τῇ εἰκόνι τοῦ θηρίου, ἵνα καὶ λαλήσῃ ἡ εἰκὼν τοῦ θηρίου καὶ ποιήσῃ [ἵνα] ὅσοι ἐὰν μὴπροσκυνήσωσιν τῇ εἰκόνιτοῦ θηρίου ἀποκτανθῶσιν. 13.16. καὶ ποιεῖ πάντας, τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ τοὺς πλουσίους καὶ τοὺς πτω χούς, καὶ τοὺς ἐλευθέρους καὶ τοὺς δούλους, ἵνα δῶσιν αὐτοῖς χάραγμα ἐπὶ τῆς χειρὸς αὐτῶν τῆς δεξιᾶς ἢ ἐπὶ τὸ μέτωπον αὐτῶν, 13.17. [καὶ] ἵνα μή τις δύνηται ἀγοράσαι ἢ πωλῆσαι εἰ μὴ ὁ ἔχων τὸ χάραγμα, τὸ ὄνομα τοῦ θηρίου ἢ τὸν ἀριθμὸν τοῦ ὀνόματος αὐτοῦ. 17.1. Καὶ ἦλθεν εἷς ἐκ τῶν ἑπτὰ ἀγγέλων τῶν ἐχόντων τὰς ἑπτὰ φιάλας, καὶ ἐλάλησεν μετʼ ἐμοῦ λέγων Δεῦρο, δείξω σοι τὸ κρίμα τῆς πόρνης τῆς μεγάλης τῆς καθημένης ἐπὶ ὑδάτων πολλῶν, 17.2. μεθʼ ἧς ἐπόρνευσαν οἱ βασιλεῖς τῆς γῆς, καὶἐμεθύσθησανοἱ κατοικοῦντεςτὴν γῆν ἐκ τοῦ οἴνουτῆς πορνείαςαὐτῆς. 17.4. καὶ ἡ γυνὴ ἦν περιβεβλημένη πορφυροῦν καὶ κόκκινον, καὶ κεχρυσωμένη χρυσίῳ καὶ λίθῳ τιμίῳ καὶ μαργαρίταις, ἔχουσαποτήριον χρυσοῦνἐν τῇ χειρὶ αὐτῆς γέμον βδελυγμάτων καὶ τὰ ἀκάθαρτα τῆς πορνείας αὐτῆς, 17.5. καὶ ἐπὶ τὸ μέτωπον αὐτῆς ὄνομα γεγραμμένον, μυστήριον, ΒΑΒΥΛΩΝ Η ΜΕΓΑΛΗ, Η ΜΗΤΗΡ ΤΩΝ ΠΟΡΝΩΝ ΚΑΙ ΤΩΝ ΒΔΕΛΥΓΜΑΤΩΝ ΤΗΣ ΓΗΣ. 17.6. καὶ εἶδον τὴν γυναῖκα μεθύουσαν ἐκ τοῦ αἵματος τῶν ἁγίων καὶ ἐκ τοῦ αἵματος τῶν μαρτύρων Ἰησοῦ. 17.7. Καὶ ἐθαύμασα ἰδὼν αὐτὴν θαῦμα μέγα· καὶ εἶπέν μοι ὁ ἄγγελος Διὰ τί ἐθαύμασας; ἐγὼ ἐρῶ σοι τὸ μυστήριον τῆς γυναικὸς καὶ τοῦ θηρίου τοῦ βαστάζοντος αὐτήν, τοῦ ἔχοντος τὰς ἑπτὰ κεφαλὰς καὶ τὰ δέκα κέρατα. 17.8. τὸ θηρίον ὃ εἶδες ἦν καὶ οὐκ ἔστιν, καὶ μέλλει ἀναβαίνειν ἐκ τῆς ἀβύσσου, καὶ εἰς ἀπώλειαν ὑπάγει· καὶ θαυμασθήσονται οἱ κατοικοῦντες ἐπὶ τῆς γῆς,ὧνοὐγέγραπταιτὸ ὄνομαἐπὶ τὸ βιβλίον τῆς ζωῆςἀπὸ καταβολῆς κόσμου, βλεπόντων τὸ θηρίον ὄτι ἦν καὶ οὐκ ἔστιν καὶ πάρεσται. 17.9. Ὧδε ὁ νοῦς ὁ ἔχων σοφίαν. αἱ ἑπτὰ κεφαλαὶ ἑπτὰ ὄρη εἰσίν, ὅπου ἡ γυνὴ κάθηται ἐπʼ αὐτῶν. καὶ βασιλεῖς ἑπτά εἰσιν· 17.15. Καὶ λέγει μοιΤὰ ὕδαταἃ εἶδες, οὗ ἡ πόρνη κάθηται, λαοὶ καὶ ὄχλοι εἰσὶν καὶ ἔθνη καὶ γλῶσσαι. 17.16. καὶ τὰ δέκα κέρατα ἃ εἶδες καὶ τὸ θηρίον, οὗτοι μισήσουσι τὴν πόρνην, καὶ ἠρημωμένην ποιήσουσιν αὐτὴν καὶ γυμνήν, καὶ τὰς σάρκας αὐτῆς φάγονται, καὶ αὐτὴν κατακαύσουσιν [ἐν] πυρί· 17.18. καὶ ἡ γυνὴ ἣν εἶδες ἔστιν ἡ πόλις ἡ μεγάλη ἡ ἔχουσα βασιλείαν ἐπὶ τῶν βασιλέων τῆς γῆς. 18.2. καὶ ἔκραξεν ἐν ἰσχυρᾷ φωνῇ λέγωνἜπεσεν, ἔπεσεν Βαβυλὼν ἡ μεγάλη,καὶ ἐγένετοκατοικητήριον δαιμονίωνκαὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου καὶ μεμισὴμένου, 18.3. ὅτιἐκ [τοῦ οἴνου] τοῦ θυμοῦ τῆς πορνείαςαὐτῆς πέπτωκανπάντατὰ ἔθνη,καὶ οἱ βασιλεῖς τῆς γῆς μετʼ αὐτῆς ἐπόρνευσαν, καὶ οἱ ἔμποροι τῆς γῆς ἐκ τῆς δυνάμεως τοῦ στρήνους αὐτῆς ἐπλούτησαν. 18.4. Καὶ ἤκουσα ἄλλην φωνὴν ἐκ τοῦ οὐρανοῦ λέγουσανἘξέλθατε, ὁ λαός μου, ἐξ αὐτῆς,ἵνα μὴ συνκοινωνήσητε ταῖς ἁμαρτίαις αὐτῆς, καὶ ἐκ τῶν πληγῶν αὐτῆς ἵνα μὴ λάβητε· 18.7. ὅσα ἐδόξασεν αὑτὴν καὶ ἐστρηνίασεν, τοσοῦτον δότε αὐτῇ βασανισμὸν καὶ πένθος. ὅτιἐν τῇ καρδίᾳ αὐτῆς λέγει ὅτι Κάθημαι βασίλισσα,καὶ χήρα οὐκ εἰμί, καὶ πένθος οὐ μὴ ἴδω· 18.8. διὰ τοῦτοἐν μιᾷ ἡμέρᾳ ἥξουσιναἱ πληγαὶ αὐτῆς, θάνατος καὶ πένθος καὶ λιμός, καὶ ἐν πυρὶ κατακαυθήσεται· ὅτιἰσχυρὸς [Κύριος]ὁ θεὸς ὁκρίναςαὐτήν. 18.9. καὶ κλαύσουσιν καὶ κόψονται ἐπ̓αὐτὴνοἱ βασιλεῖς τῆς γῆς οἱ μετʼ αὐτῆς πορνεύσαντεςκαὶ στρηνιάσαντες, ὅταν βλέπωσιν τὸν καπνὸν τῆς πυρώσεως αὐτῆς, 18.10. ἀπὸ μακρόθεν ἑστηκότες διὰ τὸν φόβον τοῦ βασανισμοῦ αὐτῆς, λέγοντες Οὐαί οὐαί, ἡ πόλις ἡ μεγάλη, Βαβυλὼνἡ πόλις ἡ ἰσχυρά,ὅτι μιᾷ ὥρᾳ ἦλθενlt*gt ἡ κρίσις σου. 18.12. γόμον χρυσοῦ καὶ ἀργύρου καὶ λίθου τιμίου καὶμαργαριτῶν καὶ βυσσίνου καὶ πορφύρας καὶ σιρικοῦ καὶ κοκκίνου, καὶ πᾶν ξύλον θύινον καὶ πᾶν σκεῦος ἐλεφάντινον καὶ πᾶν σκεῦος ἐκ ξύλου τιμιωτάτου καὶ χαλκοῦ καὶ σιδήρου καὶ μαρμάρου, 18.13. καὶ κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα καὶ μύρον καὶ λίβανον καὶ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον καὶ κτήνη καὶ πρόβατα, καὶ ἵππων καὶ ῥεδῶν καὶ σωμάτων, καὶψυχας ἀνθρώπων. 18.16. λέγοντες Οὐαί οὐαί, ἡ πόλις ἡ μεγάλη, ἡ περιβεβλημένη βύσσινον καὶ πορφυροῦν καὶ κόκκινον, καὶ κεχρυσωμένη [ἐν] χρυσίῳ καὶ λίθῳ τιμίῳ καὶ μαργαρίτῃ, ὅτι μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος. 18.18. καὶ ἔκραξαν βλέποντες τὸν καπνὸν τῆς πυρώσεως αὐτῆς λέγοντεςΤίς ὁμοίατῇ πόλει τῇ μεγάλῃ; 18.20. Εὐφραίνου ἐπʼ αὐτῇ,οὐρανέ,καὶ οἱ ἅγιοι καὶ οἱ ἀπόστολοι καὶ οἱ προφῆται,ὅτι ἔκρινενὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς. 18.21. Καὶ ἦρεν εἷς ἄγγελος ἰσχυρὸςλίθονὡς μύλινον μέγαν,καὶ ἔβαλεν εἰςτὴν θάλασσανλέγων Οὕτωςὁρμήματι βληθήσεταιΒαβυλὼν ἡ μεγάληπόλις, καὶ οὐ μὴ εὑρεθῆ ἔτι. 18.24. καὶ ἐν αὐτῇ αἷμα προφητῶν καὶ ἁγίων εὑρέθη καὶπάντων τῶν ἐσφαγμένωνἐπὶτῆς γῆς. 19.14. καὶ τὰ στρατεύματα τὰ ἐν τῷ οὐρανῷ ἠκολούθει αὐτῷ ἐφʼ ἵπποις λευκοῖς, ἐνδεδυμένοιβύσσινον λευκὸν καθαρόν. 21.7. ὁ νικῶν κληρονομήσει ταῦτα, καὶἔσομαι αὐτῷ θεὸς καὶ αὐτὸς ἔσται μοι υἱός. 22.14. — Μακάριοι οἱπλύνοντες τὰς στολὰςαὐτῶν, ἵνα ἔσται ἡ ἐξουσία αὐτῶν ἐπὶτὸ ξύλον τῆς ζωῆςκαὶ τοῖς πυλῶσιν εἰσέλθωσιν εἰς τὴν πόλιν.

2.9. "I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan. 2.10. Don't be afraid of the things which you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested; and you will have oppression for ten days. Be faithful to death, and I will give you the crown of life. 3.4. Nevertheless you have a few names in Sardis that did not defile their garments. They will walk with me in white, for they are worthy. 3.5. He who overcomes will be arrayed in white garments, and I will in no way blot his name out of the book of life, and I will confess his name before my Father, and before his angels. 3.18. I counsel you to buy from me gold refined by fire, that you may become rich; and white garments, that you may clothe yourself, and that the shame of your nakedness may not be revealed; and eye salve to anoint your eyes, that you may see. 3.19. As many as I love, I reprove and chasten. Be zealous therefore, and repent. 4.4. Around the throne were twenty-four thrones. On the thrones were twenty-four elders sitting, dressed in white garments, with crowns of gold on their heads. 5.6. I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing, as though it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God, sent out into all the earth. 5.7. Then he came, and he took it out of the right hand of him who sat on the throne. 5.9. They sang a new song, saying, "You are worthy to take the book, And to open its seals: For you were killed, And bought us for God with your blood, Out of every tribe, language, people, and nation, 5.12. saying with a loud voice, "Worthy is the Lamb who has been killed to receive the power, riches, wisdom, might, honor, glory, and blessing!" 6.2. And behold, a white horse, and he who sat on it had a bow. A crown was given to him, and he came forth conquering, and to conquer. 6.6. I heard a voice in the midst of the four living creatures saying, "A choenix of wheat for a denarius, and three choenix of barley for a denarius! Don't damage the oil and the wine!" 6.11. A long white robe was given them. They were told that they should rest yet for a while, until their fellow servants and their brothers, who would also be killed even as they were, completed their course. 7.9. After these things I looked, and behold, a great multitude, which no man could number, out of every nation and of all tribes, peoples, and languages, standing before the throne and before the Lamb, dressed in white robes, with palm branches in their hands. 7.12. saying, "Amen! Blessing, glory, wisdom, thanksgiving, honor, power, and might, be to our God forever and ever! Amen." 7.13. One of the elders answered, saying to me, "These who are arrayed in white robes, who are they, and where did they come from?" 7.14. I told him, "My lord, you know."He said to me, "These are those who came out of the great tribulation. They washed their robes, and made them white in the Lamb's blood. 13.3. One of his heads looked like it had been wounded fatally. His fatal wound was healed, and the whole earth marveled at the beast. 13.8. All who dwell on the earth will worship him, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb who has been killed. 13.10. If anyone has captivity, he goes away. If anyone is with the sword, he must be killed. Here is the endurance and the faith of the saints. 13.15. It was given to him to give breath to it, to the image of the beast, that the image of the beast should both speak, and cause as many as wouldn't worship the image of the beast to be killed. 13.16. He causes all, the small and the great, the rich and the poor, and the free and the slave, so that they should give them marks on their right hand, or on their forehead; 13.17. and that no one would be able to buy or to sell, unless he has that mark, the name of the beast or the number of his name. 17.1. One of the seven angels who had the seven bowls came and spoke with me, saying, "Come here. I will show you the judgment of the great prostitute who sits on many waters, 17.2. with whom the kings of the earth committed sexual immorality, and those who dwell in the earth were made drunken with the wine of her sexual immorality." 17.4. The woman was dressed in purple and scarlet, and decked with gold and precious stones and pearls, having in her hand a golden cup full of abominations and the impurities of the sexual immorality of the earth. 17.5. And on her forehead a name was written, "MYSTERY, BABYLON THE GREAT, THE MOTHER OF THE PROSTITUTES AND OF THE ABOMINATIONS OF THE EARTH." 17.6. I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus. When I saw her, I wondered with great amazement. 17.7. The angel said to me, "Why do you wonder? I will tell you the mystery of the woman, and of the beast that carries her, which has the seven heads and the ten horns. 17.8. The beast that you saw was, and is not; and is about to come up out of the abyss, and to go into destruction. Those who dwell on the earth will wonder, whose name has not been written in the book of life from the foundation of the world, when they see that the beast was, and is not, and will pe present. 17.9. Here is the mind that has wisdom. The seven heads are seven mountains, on which the woman sits. 17.15. He said to me, "The waters which you saw, where the prostitute sits, are peoples, multitudes, nations, and languages. 17.16. The ten horns which you saw, and the beast, these will hate the prostitute, and will make her desolate, and will make her naked, and will eat her flesh, and will burn her utterly with fire. 17.18. The woman whom you saw is the great city, which reigns over the kings of the earth." 18.2. He cried with a mighty voice, saying, "Fallen, fallen is Babylon the great, and has become a habitation of demons, and a prison of every unclean spirit, and a prison of every unclean and hateful bird! 18.3. For all the nations have drunk of the wine of the wrath of her sexual immorality, the kings of the earth committed sexual immorality with her, and the merchants of the earth grew rich from the abundance of her luxury." 18.4. I heard another voice from heaven, saying, "Come forth, my people, out of her, that you have no participation in her sins, and that you don't receive of her plagues, 18.7. However much she glorified herself, and grew wanton, so much give her of torment and mourning. For she says in her heart, 'I sit a queen, and am no widow, and will in no way see mourning.' 18.8. Therefore in one day her plagues will come: death, mourning, and famine; and she will be utterly burned with fire; for the Lord God who has judged her is strong. 18.9. The kings of the earth, who committed sexual immorality and lived wantonly with her, will weep and wail over her, when they look at the smoke of her burning, 18.10. standing far away for the fear of her torment, saying, 'Woe, woe, the great city, Babylon, the strong city! For your judgment has come in one hour.' 18.12. merchandise of gold, silver, precious stones, pearls, fine linen, purple, silk, scarlet, all expensive wood, every vessel of ivory, every vessel made of most precious wood, and of brass, and iron, and marble; 18.13. and cinnamon, incense, perfume, frankincense, wine, olive oil, fine flour, wheat, sheep, horses, chariots, bodies, and people's souls. 18.16. saying, 'Woe, woe, the great city, she who was dressed in fine linen, purple, and scarlet, and decked with gold and precious stones and pearls! 18.18. and cried out as they looked at the smoke of her burning, saying, 'What is like the great city?' 18.20. Rejoice over her, O heaven, you saints, apostles, and prophets; for God has judged your judgment on her." 18.21. A mighty angel took up a stone like a great millstone and cast it into the sea, saying, "Thus with violence will Babylon, the great city, be thrown down, and will be found no more at all. 18.24. In her was found the blood of prophets and of saints, and of all who have been slain on the earth." 19.14. The armies which are in heaven followed him on white horses, clothed in white, pure, fine linen. 21.7. He who overcomes, I will give him these things. I will be his God, and he will be my son. 22.14. Blessed are those who do his commandments, that they may have the right to the tree of life, and may enter in by the gates into the city.

71. New Testament, Acts, 2.23 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 197

2.23. τοῦτον τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ ἔκδοτον διὰ χειρὸς ἀνόμων προσπήξαντες ἀνείλατε,

2.23. him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed;

72. New Testament, 1 Timothy, 6.6-6.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 156

6.6. ἔστιν δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας· 6.7. οὐδὲν γὰρ εἰσηνέγκαμεν εἰς τὸν κόσμον, ὅτι οὐδὲ ἐξενεγκεῖν τι δυνάμεθα· 6.8. ἔχοντες δὲ διατροφὰς καὶ σκεπάσματα, τούτοις ἀρκεσθησόμεθα. 6.9. οἱ δὲ βουλόμενοι πλουτεῖν ἐμπίπτουσιν εἰς πειρασμὸν καὶ παγίδα καὶ ἐπιθυμίας πολλὰς ἀνοήτους καὶ βλαβεράς, αἵτινες βυθίζουσι τοὺς ἀνθρώπους εἰς ὄλεθρον καὶ ἀπώλειαν· 6.10. ῥίζα γὰρ πάντων τῶν κακῶν ἐστὶν ἡ φιλαργυρία, ἧς τινὲς ὀρεγόμενοι ἀπεπλανήθησαν ἀπὸ τῆς πίστεως καὶ ἑαυτοὺς περιέπειραν ὀδύναις πολλαῖς.

6.6. But godliness with contentment is great gain. 6.7. For we brought nothing into the world, and we certainly can't carry anything out. 6.8. But having food and clothing, we will be content with that. 6.9. But those who are determined to be rich fall into a temptation and a snare and many foolish and harmful lusts, such as drown men in ruin and destruction. 6.10. For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows.

73. Plutarch, Demosthenes, 1.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 213

1.2. γελοῖον γάρ εἴ τις οἴοιτο τὴν Ἰουλίδα, μέρος μικρὸν οὖσαν οὐ μεγάλης νήσου τῆς Κέω, καὶ τὴν Αἴγιναν, ἣν τῶν Ἀττικῶν τις ἐκέλευεν ὡς λήμην ἀφαιρεῖν τοῦ Πειραιῶς, ὑποκριτὰς μὲν ἀγαθοὺς τρέφειν καὶ ποιητάς, ἄνδρα δʼ οὐκ ἄν ποτε δύνασθαι δίκαιον καὶ αὐτάρκη καὶ νοῦν ἔχοντα καὶ μεγαλόψυχον προενεγκεῖν.

1.2.

74. Plutarch, Demetrius, 1.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 213

1.2. ἡ μὲν γὰρ αἴσθησις οὐδέν τι μᾶλλον ἐπὶ λευκῶν ἢ μελάνων διαγνώσει γέγονεν, οὐδὲ γλυκέων ἢ πικρῶν, οὐδὲ μαλακῶν καὶ εἰκόντων ἢ σκληρῶν καὶ ἀντιτύπων, ἀλλʼ ἔργον αὐτῆς ἑκάστοις ἐντυγχάνουσαν ὑπὸ πάντων τε κινεῖσθαι καὶ κινουμένην πρὸς τὸ φρονοῦν ἀναφέρειν ὡς πέπονθεν. αἱ δὲ τέχναι μετὰ λόγου συνεστῶσαι πρὸς αἵρεσιν καὶ λῆψιν οἰκείου τινός, φυγὴν δὲ καὶ διάκρουσιν ἀλλοτρίου, τὰ μὲν ἀφʼ αὑτῶν προηγουμένως, τὰ δὲ ὑπὲρ τοῦ φυλάξασθαι κατὰ συμβεβηκὸς ἐπιθεωροῦσι·

1.2.

75. Plutarch, Cimon, 6.2, 7.3-7.6, 8.1-8.4, 9.1, 9.6, 10.3-10.7, 11.2, 13.5-13.7, 14.2-14.4, 16.1, 16.3, 16.9, 19.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216, 217

6.2. ἔπειτα Παυσανίου τοῖς μὲν βαρβάροις διαλεγομένου περὶ προδοσίας καὶ βασιλεῖ γράφοντος ἐπιστολάς, τοῖς δὲ συμμάχοις τραχέως καὶ αὐθαδῶς προσφερομένου καὶ πολλὰ διʼ ἐξουσίαν καὶ ὄγκον ἀνόητον ὑβρίζοντος, ὑπολαμβάνων πράως τοὺς ἀδικουμένους καὶ φιλανθρώπως ἐξομιλῶν ἔλαθεν οὐ διʼ ὅπλων τὴν τῆς Ἑλλάδος ἡγεμονίαν, ἀλλὰ λόγῳ καὶ ἤθει παρελόμενος. 7.3. οὕτω δὲ λαβὼν τὴν πόλιν ἄλλο μὲν οὐδὲν ἀξιόλογον ὠφελήθη, τῶν πλείστων τοῖς βαρβάροις συγκατακαέντων, τὴν δὲ χώραν εὐφυεστάτην οὖσαν καὶ καλλίστην οἰκῆσαι παρέδωκε τοῖς Ἀθηναίοις. καὶ τοὺς Ἑρμᾶς αὐτῷ τοὺς λιθίνους ὁ δῆμος ἀναθεῖναι συνεχώρησεν, ὧν ἐπιγέγραπται τῷ μὲν πρώτῳ· 7.4. 7.5. τῷ δὲ τρίτῳ· 8.1. ταῦτα καίπερ οὐδαμοῦ τὸ Κίμωνος ὄνομα δηλοῦντα τιμῆς ὑπερβολὴν ἔχειν ἐδόκει τοῖς τότε ἀνθρώποις. οὔτε γὰρ Θεμιστοκλῆς τοιούτου τινὸς οὔτε Μιλτιάδης ἔτυχεν, ἀλλὰ τούτῳ γε θαλλοῦ στέφανον αἰτοῦντι Σωφάνης ὁ Δεκελεὺς ἐκ μέσου τῆς ἐκκλησίας ἀναστὰς ἀντεῖπεν, οὐκ εὐγνώμονα μέν, ἀρέσασαν δὲ τῷ δήμῳ τότε φωνὴν ἀφείς· ὅταν γάρ, ἔφη, μόνος ἀγωνισάμενος, ὦ Μιλτιάδη, νικήσῃς τοὺς βαρβάρους, τότε καὶ τιμᾶσθαι μόνος ἀξίου. 8.2. διὰ τί τοίνυν τὸ Κίμωνος ὑπερηγάπησαν ἔργον; ἢ ὅτι τῶν μὲν ἄλλων στρατηγούντων ὑπὲρ τοῦ μὴ παθεῖν ἠμύνοντο τοὺς πολεμίους, τούτου δὲ καὶ ποιῆσαι κακῶς ἠδυνήθησαν ἐπὶ τὴν ἐκείνων αὐτοὶ στρατεύσαντες, καὶ προσεκτήσαντο χώρας αὐτήν τε τὴν Ἠϊόνα καὶ τὴν Ἀμφίπολιν οἰκίσαντες; 8.3. ὤικισαν δὲ καὶ Σκῦρον ἑλόντος Κίμωνος ἐξ αἰτίας τοιαύτης. Δόλοπες ᾤκουν τὴν νῆσον, ἐργάται κακοὶ γῆς· ληϊζόμενοι δὲ τὴν θάλασσαν ἐκ παλαιοῦ, τελευτῶντες οὐδὲ τῶν εἰσπλεόντων παρʼ αὐτοὺς καὶ χρωμένων ἀπείχοντο ξένων, ἀλλὰ Θετταλούς τινας ἐμπόρους περὶ τὸ Κτήσιον ὁρμισαμένους συλήσαντες εἷρξαν. 8.4. ἐπεὶ δὲ διαδράντες ἐκ τῶν δεσμῶν οἱ ἄνθρωποι δίκην κατεδικάσαντο τῆς πόλεως Ἀμφικτυονικήν, οὐ βουλομένων τὰ χρήματα τῶν πολλῶν συνεκτίνειν, ἀλλὰ τοὺς ἔχοντας καὶ διηρπακότας ἀποδοῦναι κελευόντων, δείσαντες ἐκεῖνοι πέμπουσι γράμματα πρὸς Κίμωνα, κελεύοντες ἥκειν μετὰ τῶν νεῶν ληψόμενον τὴν πόλιν ὑπʼ αὐτῶν ἐνδιδομένην. 9.1. συνδειπνῆσαι δὲ τῷ Κίμωνί φησιν ὁ Ἴων παντάπασι μειράκιον ἥκων εἰς Ἀθήνας ἐκ Χίου παρὰ Λαομέδοντι· καὶ τῶν σπονδῶν γενομένων παρακληθέντος παρακληθέντος, ᾄσαντος Bekker corrects, after Schafer, to παρακληθέντα, ᾄσαντα . ᾆσαι, καὶ ἄσαντος παρακληθέντος, ᾄσαντος Bekker corrects, after Schafer, to παρακληθέντα, ᾄσαντα . οὐκ ἀηδῶς ἐπαινεῖν τοὺς παρόντας ὡς δεξιώτερον Θεμιστοκλέους· ἐκεῖνον γὰρ ᾄδειν μὲν οὐ φάναι μαθεῖν οὐδὲ κιθαρίζειν, πόλιν δὲ ποιῆσαι μεγάλην καὶ πλουσίαν ἐπίστασθαι· 10.3. οἱ δʼ αὐτοὶ καὶ νόμισμα κομίζοντες ἄφθονον παριστάμενοι τοῖς κομψοῖς τῶν πενήτων ἐν ἀγορᾷ σιωπῇ τῶν κερματίων ἐνέβαλλον εἰς τὰς χεῖρας. ὧν δὴ καὶ Κρατῖνος ὁ κωμικὸς ἐν Ἀρχιλόχοις ἔοικε μεμνῆσθαι διὰ τούτων· 10.4. 10.5. ἔτι τοίνυν Γοργίας μὲν ὁ Λεοντῖνός φησι τὸν Κίμωνα τὰ χρήματα κτᾶσθαι μὲν ὡς χρῷτο, χρῆσθαι δὲ ὡς τιμῷτο, Κριτίας δὲ τῶν τριάκοντα γενόμενος ἐν ταῖς ἐλεγείαις εὔχεται· 10.6. οἱ μὲν γάρ, ἐφʼ οἷς ἡ πόλις μέγα φρονεῖ δικαίως, τό τε σπέρμα τῆς τροφῆς εἰς τοὺς Ἕλληνας ἐξέδωκαν ὑδάτων τε πηγαίων The lacuna can only be conjecturally filled. καὶ πυρὸς ἔναυσιν χρῄζουσιν ἀνθρώποις ἐδίδαξαν, ἐδίδαξαν Bekker corrects, with Schafer, to ἔδειξαν . ὁ δὲ τὴν μὲν οἰκίαν τοῖς πολίταις πρυτανεῖον ἀποδείξας κοινόν, ἐν δὲ τῇ χώρᾳ καρπῶν ἑτοίμων ἀπαρχὰς καὶ ὅσα ὧραι καλὰ φέρουσι χρῆσθαι καὶ λαμβάνειν ἅπαντα τοῖς ξένοις παρέχων, τρόπον τινὰ τὴν ἐπὶ Κρόνου μυθολογουμένην κοινωνίαν εἰς τὸν βίον αὖθις κατῆγεν. 10.7. οἱ δὲ ταῦτα κολακείαν ὄχλου καὶ δημαγωγίαν εἶναι διαβάλλοντες ὑπὸ τῆς ἄλλης ἐξηλέγχοντο τοῦ ἀνδρὸς προαιρέσεως ἀριστοκρατικῆς καὶ Λακωνικῆς οὔσης, ὅς γε καὶ Θεμιστοκλεῖ πέρα τοῦ δέοντος ἐπαίροντι τὴν δημοκρατίαν ἀντέβαινε μετʼ Ἀριστείδου, καὶ πρὸς Ἐφιάλτην ὕστερον χάριτι τοῦ δήμου καταλύοντα τὴν ἐξ Ἀρείου πάγου βουλὴν διηνέχθη, 11.2. Κίμων δὲ τὴν ἐναντίαν ὁδὸν ἐν τῇ στρατηγίᾳ πορευόμενος βίαν μὲν οὐδενὶ τῶν Ἑλλήνων προσῆγε, χρήματα δὲ λαμβάνων παρὰ τῶν οὐ βουλομένων στρατεύεσθαι καὶ ναῦς κενάς, ἐκείνους εἴα δελεαζομένους τῇ σχολῇ περὶ τὰ οἰκεῖα διατρίβειν, γεωργοὺς καὶ χρηματιστὰς ἀπολέμους ἐκ πολεμικῶν ὑπὸ τρυφῆς καὶ ἀνοίας γινομένους, τῶν δʼ Ἀθηναίων ἀνὰ μέρος πολλοὺς ἐμβιβάζων καὶ διαπονῶν ταῖς στρατείαις ἐν ὀλίγῳ χρόνῳ τοῖς παρὰ τῶν συμμάχων μισθοῖς καὶ χρήμασι δεσπότας αὐτῶν τῶν διδόντων ἐποίησε. 13.5. καίτοι Καλλισθένης οὔ φησι ταῦτα συνθέσθαι τὸν βάρβαρον, ἔργῳ δὲ ποιεῖν διὰ φόβον τῆς ἥττης ἐκείνης, καὶ μακρὰν οὕτως ἀποστῆναι τῆς Ἑλλάδος, ὥστε πεντήκοντα ναυσὶ Περικλέα καὶ τριάκοντα μόναις Ἐφιάλτην ἐπέκεινα πλεῦσαι Χελιδονίων καὶ μηδὲν αὐτοῖς ναυτικὸν ἀπαντῆσαι παρὰ τῶν βαρβάρων. 13.6. ἐν δὲ τοῖς ψηφίσμασιν, ἃ συνήγαγε Κρατερός, ἀντίγραφα συνθηκῶν ὡς γενομένων κατατέτακται. φασὶ δὲ καὶ βωμὸν εἰρήνης διὰ ταῦτα τοὺς Ἀθηναίους ἱδρύσασθαι, καὶ Καλλίαν τὸν πρεσβεύσαντα τιμῆσι διαφερόντως. πραθέντων δὲ τῶν αἰχμαλώτων λαφύρων εἴς τε τὰ ἄλλα χρήμασιν ὁ δῆμος ἐρρώσθη, καὶ τῇ ἀκροπόλει τὸ νότιον τεῖχος κατεσκεύασεν ἀπʼ ἐκείνης εὐπορήσας τῆς στρατείας. 13.7. λέγεται δὲ καὶ τῶν μακρῶν τειχῶν, ἃ σκέλη καλοῦσι, συντελεσθῆναι μὲν ὕστερον τὴν οἰκοδομίαν, τὴν δὲ πρώτην θεμελίωσιν εἰς τόπους ἑλώδεις καὶ διαβρόχους τῶν ἔργων ἐμπεσόντων ἐρεισθῆναι διὰ Κίμωνος ἀσφαλῶς, χάλικι πολλῇ καὶ λίθοις βαρέσι τῶν ἑλῶν πιεσθέντων, ἐκείνου χρήματα πορίζοντος καὶ διδόντος. 14.2. ἐκ δὲ τούτου Θασίους μὲν ἀποστάντας Ἀθηναίων καταναυμαχήσας τρεῖς καὶ τριάκοντα ναῦς ἔλαβε καὶ τὴν πόλιν ἐξεπολιόρκησε καὶ τὰ χρυσεῖα τὰ πέραν Ἀθηναίοις προσεκτήσατο καὶ χώραν, ἧς ἐπῆρχον Θάσιοι, παρέλαβεν. ἐκεῖθεν δὲ ῥᾳδίως ἐπιβῆναι Μακεδονίας καὶ πολλὴν ἀποτεμέσθαι παρασχόν, ὡς ἐδόκει, μὴ θελήσας αἰτίαν ἔσχε δώροις ὑπὸ τοῦ βασιλέως Ἀλεξάνδρου συμπεπεῖσθαι, καὶ δίκην ἔφυγε τῶν ἐχθρῶν συστάντων ἐπʼ αὐτόν. 14.3. ἀπολογούμενος δὲ πρὸς τοὺς δικαστὰς οὐκ Ἰώνων ἔφη προξενεῖν οὐδὲ Θεσσαλῶν, πλουσίων ὄντων, ὥσπερ ἑτέρους, ἵνα θεραπεύωνται καὶ λαμβάνωσιν, ἀλλὰ Λακεδαιμονίων, μιμούμενος καὶ ἀγαπῶν τὴν παρʼ αὐτοῖς εὐτέλειαν καὶ σωφροσύνην, ἧς οὐδένα προτιμᾶν πλοῦτον, ἀλλὰ πλουτίζων ἀπὸ τῶν πολεμίων τὴν πόλιν ἀγάλλεσθαι. 14.4. μνησθεὶς δὲ τῆς κρίσεως ἐκείνης ὁ Στησίμβροτός φησι τὴν Ἐλπινίκην ὑπὲρ τοῦ Κίμωνος δεομένην ἐλθεῖν ἐπὶ τὰς θύρας τοῦ Περικλέους (οὗτος γὰρ ἦν τῶν κατηγόρων ὁ σφοδρότατος), τὸν δὲ μειδιάσαντα γραῦς εἶ, φάναι, γραῦς, ὦ Ἐλπινίκη, ὡς τηλικαῦτα διαπράττεσθαι πράγματα· πλὴν ἔν γε τῇ δίκῃ πρᾳότατον γενέσθαι τῷ Κίμωνι καὶ πρὸς τὴν κατηγορίαν ἅπαξ ἀναστῆναι μόνον, ὥσπερ ἀφοσιούμενον. 16.1. ἦν μὲν οὖν ἀπʼ ἀρχῆς φιλολάκων· καὶ τῶν γε παίδων τῶν διδύμων τὸν ἕτερον Λακεδαιμόνιον ὠνόμασε, τὸν δʼ ἕτερον Ἠλεῖον, ἐκ γυναικὸς αὐτῷ Κλειτορίας γενομένους, ὡς Στησίμβροτος ἱστορεῖ· διὸ πολλάκις τὸν Περικλέα τὸ μητρῷον αὐτοῖς γένος ὀνειδίζειν. Διόδωρος δʼ ὁ Περιηγητὴς καὶ τούτους φησὶ καὶ τὸν τρίτον τῶν Κίμωνος υἱῶν Θεσσαλὸν ἐξ Ἰσοδίκης γεγονέναι τῆς Εὐρυπτολέμου τοῦ Μεγακλέους. 16.3. τὰ γὰρ πλεῖστα διʼ ἐκείνου τῶν Ἑλληνικῶν διεπράττετο, πρᾴως μὲν τοῖς συμμάχοις, κεχαρισμένως δὲ τοῖς Λακεδαιμονίοις ὁμιλοῦντος. ἔπειτα δυνατώτεροι γενόμενοι καὶ τὸν Κίμωνα τοῖς Σπαρτιάταις οὐκ ἠρέμα προσκείμενον ὁρῶντες ἤχθοντο. καὶ γὰρ αὐτὸς ἐπὶ παντὶ μεγαλύνων τὴν Λακεδαίμονα πρὸς Ἀθηναίους, καὶ μάλιστα ὅτε τύχοι μεμφόμενος αὐτοῖς ἢ παροξύνων, ὥς φησι Στησίμβροτος, εἰώθει λέγειν· ἀλλʼ οὐ Λακεδαιμόνιοί γε τοιοῦτοι.

6.2. 7.3. 7.4. 7.5. 8.1. 8.2. 8.3. 8.4. 9.1. 10.3. 10.4. 10.5. 10.6. 10.7. 11.2. 13.5. 13.6. 13.7. 14.2. 14.3. 14.4. 16.1. 16.3.

76. Plutarch, Aristides, 8.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 214

8.1. τρίτῳ δʼ ἔτει Ξέρξου διὰ Θετταλίας καὶ Βοιωτίας ἐλαύνοντος ἐπὶ τὴν Ἀττικήν, λύσαντες τὸν νόμον ἐψηφίσαντο τοῖς μεθεστῶσι κάθοδον, μάλιστα φοβούμενοι τὸν Ἀριστείδην, μὴ προσθέμενος τοῖς πολεμίοις διαφθείρῃ καὶ μεταστήσῃ πολλοὺς τῶν πολιτῶν πρὸς τὸν βάρβαρον, οὐκ ὀρθῶς στοχαζόμενοι τοῦ ἀνδρός, ὅς γε καὶ πρὸ τοῦ δόγματος τούτου διετέλει προτρέπων καὶ παροξύνων τοὺς Ἕλληνας ἐπὶ τὴν ἐλευθερίαν, καὶ μετὰ τὸ δόγμα τοῦτο, Θεμιστοκλέους στρατηγοῦντος αὐτοκράτορος, πάντα συνέπραττε καὶ συνεβούλευεν, ἐνδοξότατον ἐπὶ σωτηρίᾳ κοινῇ ποιῶν τὸν ἔχθιστον.

8.1.

77. Pliny The Elder, Natural History, 5.133 (1st cent. CE - 1st cent. CE) Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 254

78. New Testament, 1 Peter, 1.6-1.9, 1.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 165, 197

1.6. ἐν ᾧ ἀγαλλιᾶσθε, ὀλίγον ἄρτι εἰ δέον λυπηθέντες ἐν ποικίλοις πειρασμοῖς, 1.7. ἵνα τὸ δοκίμιον ὑμῶν τῆς πίστεως πολυτιμότερον χρυσίου τοῦ ἀπολλυμένου διὰ πυρὸς δὲ δοκιμαζομένου εὑρεθῇ εἰς ἔπαινον καὶ δόξαν καὶ τιμὴν ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ. 1.8. ὃν οὐκ ἰδόντες ἀγαπᾶτε, εἰς ὃν ἄρτι μὴ ὁρῶντες πιστεύοντες δὲ ἀγαλλιᾶτε χαρᾷ ἀνεκλαλήτῳ καὶ δεδοξασμένῃ, 1.9. κομιζόμενοι τὸ τέλος τῆς πίστεως σωτηρίαν ψυχῶν. 1.20. προεγνωσμένου μὲν πρὸ. καταβολῆς κόσμου,

1.6. Wherein you greatly rejoice, though now for a little while, if need be, you have been put to grief in various trials, 1.7. that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ -- 1.8. whom not having known you love; in whom, though now you don't see him, yet believing, you rejoice greatly with joy unspeakable and full of glory -- 1.9. receiving the result of your faith, the salvation of your souls. 1.20. who was foreknown indeed before the foundation of the world, but was revealed at the end of times for your sake,

79. New Testament, Mark, 4.9-4.11, 13.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181, 196

4.9. Καὶ ἔλεγεν Ὃς ἔχει ὦτα ἀκούειν ἀκουέτω. 4.10. Καὶ ὅτε ἐγένετο κατὰ μόνας, ἠρώτων αὐτὸν οἱ περὶ αὐτὸν σὺν τοῖς δώδεκα τὰς παραβολάς. 4.11. καὶ ἔλεγεν αὐτοῖς Ὑμῖν τὸ μυστήριον δέδοται τῆς βασιλείας τοῦ θεοῦ· ἐκείνοις δὲ τοῖς ἔξω ἐν παραβολαῖς τὰ πάντα γίνεται, 13.19. ἔσονται γὰρ αἱ ἡμέραι ἐκεῖναι θλίψις οἵα οὐ γέγονεν τοιαύτη ἀπʼ ἀρχῆς κτίσεως ἣν ἔκτισεν ὁ θεὸς ἕως τοῦ νῦν καὶ οὐ μὴ γένηται.

4.9. He said, "Whoever has ears to hear, let him hear." 4.10. When he was alone, those who were around him with the twelve asked him about the parables. 4.11. He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables, 13.19. For in those days there will be oppression, such as there has not been the like from the beginning of the creation which God created until now, and never will be.

80. Anon., 2 Baruch, 70.2-70.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 182

81. Plutarch, Themistocles, 1.1, 3.5, 4.1, 5.4-5.5, 6.4, 15.2, 17.4, 19.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 217, 218

1.1. ὥσπερ ἐν ταῖς γεωγραφίαις, ὦ Σόσσιε Σενεκίων, οἱ ἱστορικοὶ τὰ διαφεύγοντα τὴν γνῶσιν αὐτῶν τοῖς ἐσχάτοις μέρεσι τῶν πινάκων πιεζοῦντες, αἰτίας αἰτίας Amyot, Stephanus, Coraës, Sintenis 2 with C; Bekker and Sintenis 1 have ἐνίοις ( explaining some by saying ). παραγράφουσιν ὅτι τὰ δʼ ἐπέκεινα θῖνες ἄνυδροι καὶ θηριώδεις ἢ πηλὸς ἀϊδνὴς ἢ σκυθικὸν κρύος ἢ πέλαγος πεπηγός, οὕτως ἐμοὶ περὶ τὴν τῶν βίων τῶν παραλλήλων γραφήν, τὸν ἐφικτὸν εἰκότι λόγῳ καὶ βάσιμον ἱστορίᾳ πραγμάτων ἐχομένῃ χρόνον διελθόντι, περὶ τῶν ἀνωτέρω καλῶς εἶχεν εἰπεῖν· τὰ δʼ ἐπέκεινα τερατώδη καὶ τραγικὰ ποιηταὶ καὶ μυθογράφοι νέμονται, καὶ οὐκέτʼ ἔχει πίστιν οὐδὲ σαφήνειαν. 3.5. φράσας δὲ πρὸς μόνην ἐκείνην, καὶ διακελευσάμενος, ἂν υἱὸς ἐξ αὐτοῦ γένηται, καὶ λαβὼν ἀνδρὸς ἡλικίαν δυνατὸς ᾖ τὴν πέτραν ἀναστῆσαι καὶ ὑφελεῖν τὰ καταλειφθέντα, πέμπειν πρὸς αὐτὸν ἔχοντα ταῦτα μηδενὸς εἰδότος, ἀλλʼ ὡς ἔνεστι μάλιστα λανθάνοντα πάντας (ἰσχυρῶς γὰρ ἐδεδοίκει τοὺς Παλλαντίδας, ἐπιβουλεύοντας αὐτῷ καὶ διὰ τὴν ἀπαιδίαν καταφρονοῦντας· ἦσαν δὲ πεντήκοντα παῖδες ἐκ Πάλλαντος γεγονότες), ἀπῄει. 4.1. τεκούσης δὲ τῆς Αἴθρας υἱόν, οἱ μὲν εὐθὺς ὀνομασθῆναι Θησέα λέγουσι διὰ τὴν τῶν γνωρισμάτων θέσιν, οἱ δὲ ὕστερον Ἀθήνησι παῖδα θεμένου τοῦ Αἰγέως αὐτόν. τρεφόμενον δὲ ὑπὸ τοῦ Πιτθέως ἐπιστάτην ἔχειν καὶ παιδαγωγὸν ὄνομα Κοννίδαν, ᾧ μέχρι νῦν Ἀθηναῖοι μιᾷ πρότερον ἡμέρᾳ τῶν Θησείων κριὸν ἐναγίζουσι, μεμνημένοι καὶ τιμῶντες πολὺ δικαιότερον ἢ Σιλανίωνα τιμῶσι καὶ Παρράσιον, εἰκόνων Θησέως γραφεῖς καὶ πλάστας γενομένους. 5.4. ὅπως οὖν μὴ παρέχοιεν ἐκ τῶν τριχῶν ἀντίληψιν τοῖς πολεμίοις ἀπεκείραντο. τοῦτο δὲ ἀμέλει καὶ Ἀλέξανδρον τὸν Μακεδόνα ἐννοήσαντά φασι προστάξαι τοῖς στρατηγοῖς ξυρεῖν τὰ γένεια τῶν Μακεδόνων, ὡς λαβὴν ταύτην ἐν ταῖς μάχαις οὖσαν προχειροτάτην. 6.4. ὁ γὰρ δὴ χρόνος ἐκεῖνος ἤνεγκεν ἀνθρώπους χειρῶν μὲν ἔργοις καὶ ποδῶν τάχεσι καὶ σωμάτων ῥώμαις, ὡς ἔοικεν, ὑπερφυεῖς καὶ ἀκαμάτους, πρὸς οὐδὲν δὲ τῇ φύσει χρωμένους ἐπιεικὲς οὐδὲ ὠφέλιμον, ἀλλʼ ὕβρει τε χαίροντας ὑπερηφάνῳ, καὶ ἀπολαύοντας τῆς δυνάμεως ὠμότητι καὶ πικρίᾳ, καὶ τῷ κρατεῖν τε καὶ βιάζεσθαι καὶ διαφθείρειν τὸ παραπῖπτον, αἰδῶ δὲ καὶ δικαιοσύνην καὶ τὸ ἴσον καὶ τὸ φιλάνθρωπον, ὡς ἀτολμίᾳ τοῦ ἀδικεῖν καὶ φόβῳ τοῦ ἀδικεῖσθαι τοὺς πολλοὺς ἐπαινοῦντας, οὐδὲν οἰομένους προσήκειν τοῖς πλέον ἔχειν δυναμένοις. 15.2. τοὺς δὲ παῖδας εἰς Κρήτην κομιζομένους ὁ μὲν τραγικώτατος μῦθος ἀποφαίνει τὸν Μινώταυρον ἐν τῷ Λαβυρίνθῳ διαφθείρειν, ἢ πλανωμένους αὐτοὺς καὶ τυχεῖν ἐξόδου μὴ δυναμένους ἐκεῖ καταθνήσκειν, τὸν δὲ Μινώταυρον, ὥσπερ Εὐριπίδης φησί, σύμμικτον εἶδος κἀποφώλιον βρέφος γεγονέναι, καὶ ταύρου μεμῖχθαι καὶ βροτοῦ διπλῇ φύσει. Nauck, 3Trag. Graec. Frag., p. 680. 17.4. πρότερον μὲν οὖν οὐδεμία σωτηρίας ἐλπὶς ὑπέκειτο· διὸ καὶ μέλαν ἱστίον ἔχουσαν, ὡς ἐπὶ συμφορᾷ προδήλῳ, τὴν ναῦν ἔπεμπον· τότε δὲ τοῦ Θησέως τὸν πατέρα θαρρύνοντος καὶ μεγαληγοροῦντος ὡς χειρώσεται τὸν Μινώταυρον, ἔδωκεν ἕτερον ἱστίον λευκὸν τῷ κυβερνήτῃ, κελεύσας ὑποστρέφοντα σωζομένου τοῦ Θησέως ἐπάρασθαι τὸ λευκόν, εἰ δὲ μή, τῷ μέλανι πλεῖν καὶ ἀποσημαίνειν τὸ πάθος. 19.1. ἐπεὶ δὲ κατέπλευσεν εἰς Κρήτην, ὡς μὲν οἱ πολλοὶ γράφουσι καὶ ᾄδουσι, παρὰ τῆς Ἀριάδνης ἐρασθείσης τὸ λίνον λαβών, καὶ διδαχθεὶς ὡς ἔστι τοῦ λαβυρίνθου τοὺς ἑλιγμοὺς διεξελθεῖν, ἀπέκτεινε τὸν Μινώταυρον καὶ ἀπέπλευσε τὴν Ἀριάδνην ἀναλαβὼν καὶ τοὺς ἠϊθέους. Φερεκύδης δὲ καὶ τὰ ἐδάφη τῶν Κρητικῶν νεῶν φησιν ἐκκόψαι τὸν Θησέα, τὴν δίωξιν ἀφαιρούμενον.

82. New Testament, Matthew, 13.9-13.13, 24.7-24.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181, 196

13.9. Ὁ ἔχων ὦτα ἀκουέτω. 13.10. Καὶ προσελθόντες οἱ μαθηταὶ εἶπαν αὐτῷ Διὰ τί ἐν παραβολαῖς λαλεῖς αὐτοῖς; 13.11. ὁ δὲ ἀποκριθεὶς εἶπεν ὅτι Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τῶν οὐρανῶν, ἐκείνοις δὲ οὐ δέδοται. 13.12. ὅστις γὰρ ἔχει, δοθήσεται αὐτῷ καὶ περισσευθήσεται· ὅστις δὲ οὐκ ἔχει, καὶ ὃ ἔχει ἀρθήσεται ἀπʼ αὐτοῦ. 13.13. διὰ τοῦτο ἐν παραβολαῖς αὐτοῖς λαλῶ, ὅτι βλέποντες οὐ βλέπουσιν καὶ ἀκούοντες οὐκ ἀκούουσιν οὐδὲ συνίουσιν· 24.7. ἐγερθήσεται γὰρ ἔθνος ἐπὶ ἔθνος καὶ βασιλεία ἐπὶ βασιλείαν, καὶ ἔσονται λιμοὶ καὶ σεισμοὶ κατὰ τόπους· 24.8. πάντα δὲ ταῦτα ἀρχὴ ὠδίνων. 24.9. τότε παραδώσουσιν ὑμᾶς εἰς θλίψιν καὶ ἀποκτενοῦσιν ὑμᾶς, καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων τῶν ἐθνῶν διὰ τὸ ὄνομά μου. 24.10. καὶ τότε σκανδαλισθήσονται πολλοὶ καὶ ἀλλήλους παραδώσουσιν καὶ μισήσουσιν ἀλλήλους· 24.11. καὶ πολλοὶ ψευδοπροφῆται ἐγερθήσονται καὶ πλανήσουσιν πολλούς· 24.12. καὶ διὰ τὸ πληθυνθῆναι τὴν ἀνομίαν ψυγήσεται ἡ ἀγάπη τῶν πολλῶν.

13.9. He who has ears to hear, let him hear." 13.10. The disciples came, and said to him, "Why do you speak to them in parables?" 13.11. He answered them, "To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them. 13.12. For whoever has, to him will be given, and he will have abundance, but whoever doesn't have, from him will be taken away even that which he has. 13.13. Therefore I speak to them in parables, because seeing they don't see, and hearing, they don't hear, neither do they understand. 24.7. For nation will rise against nation, and kingdom against kingdom; and there will be famines, plagues, and earthquakes in various places. 24.8. But all these things are the beginning of birth pains. 24.9. Then they will deliver you up to oppression, and will kill you. You will be hated by all of the nations for my name's sake. 24.10. Then many will stumble, and will deliver up one another, and will hate one another. 24.11. Many false prophets will arise, and will lead many astray. 24.12. Because iniquity will be multiplied, the love of many will grow cold.

83. Plutarch, Pericles, 8.5, 8.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 213, 216, 218

8.5. ἔγγραφον μὲν οὖν οὐδὲν ἀπολέλοιπε πλὴν τῶν ψηφισμάτων· ἀπομνημονεύεται δʼ ὀλίγα παντάπασιν· οἷον τὸ τὴν Αἴγιναν ὡς λήμην τοῦ Πειραιῶς ἀφελεῖν κελεῦσαι, καὶ τὸ τὸν πόλεμον ἤδη φάναι καθορᾶν ἀπὸ Πελοποννήσου προσφερόμενον. καί ποτε τοῦ Σοφοκλέους, ὅτε συστρατηγῶν ἐξέπλευσε μετʼ αὐτοῦ, παῖδα καλὸν ἐπαινέσαντος, οὐ μόνον, ἔφη, τὰς χεῖρας, ὦ Σοφόκλεις, δεῖ καθαρὰς ἔχειν τὸν στρατηγόν, ἀλλὰ καὶ τὰς ὄψεις.

8.5. In writing he left nothing behind him except the decrees which he proposed, and only a few in all of his memorable sayings are preserved, as, for instance, his urging the removal of Aegina as the eye-sore of the Piraeus, and his declaring that he already beheld war swooping down upon them from Peloponnesus. Once also when Sophocles, who was general with him on a certain naval expedition, Against Samos, 440-439 B.C. praised a lovely boy, he said: It is not his hands only, Sophocles, that a general must keep clean, but his eyes as well.

84. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 94

85. Anon., Deuteronomy Rabbah, 8.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 165

8.4. זֶה שֶׁאָמַר הַכָּתוּב (משלי ד, כב): כִּי חַיִּים הֵם לְמֹצְאֵיהֶם וגו', אָמַר רַבִּי חִיָּא קִילוֹרִית לָעַיִן מְלוּגְמָא לְמַכָּה, כּוֹס עִקָּרִין לִבְנֵי מֵעַיִם קִילוֹרִית לָעֵינַיִם, דִּכְתִיב (תהלים יט, ט): מִצְוַת ה' בָּרָה מֵאִירַת עֵינָיִם, מְלוּגְמָא לְמַכָּה, דִּכְתִיב (משלי ג, ח): רִפְאוּת תְּהִי לְשָׁרֶיךָ. וְכוֹס עִקָּרִין לִבְנֵי מֵעַיִם, דִּכְתִיב (משלי ג, ח): וְשִׁקּוּי לְעַצְמוֹתֶיךָ. דָּבָר אַחֵר, כִּי חַיִּים הֵם לְמֹצְאֵיהֶם, לְמִי שֶׁמּוֹצִיאָן מִפִּיו. מַעֲשֶׂה בְּתַלְמִיד אֶחָד שֶׁל רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב שֶׁהָיָה מְמַהֵר בְּכָל תַּלְמוּדוֹ בְּשָׁעָה אֶחָת, פַּעַם אַחַת חָלָה וְשָׁכַח אֶת כָּל תַּלְמוּדוֹ, מִי גָרַם לוֹ עַל יְדֵי שֶׁלֹא הָיָה אוֹמְרוֹ מִפִּיו. וְנִתְפַּלֵּל עָלָיו רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב וְחָזַר כָּל תַּלְמוּדוֹ. דָּבָר אַחֵר, כִּי חַיִּים הֵם לְמֹצְאֵיהֶם, לְמִי שֶׁמּוֹצִיאָן לַאֲחֵרִים. דָּבָר אַחֵר, כִּי חַיִּים הֵם לְמֹצְאֵיהֶם, לְמִי שֶׁמַּמְצִיא אוֹתָן, מִנַּיִן, שֶׁנֶּאֱמַר (דברים ח, א): כָּל הַמִּצְוָה, מַהוּ כָּל הַמִּצְוָה, עַד שֶׁתְּכַלֶּה כָּל הַמִּצְווֹת. וּלְכָל בְּשָׂרוֹ מַרְפֵּא, לִרמ''ח אֵבָרִים שֶׁיֵּשׁ בּוֹ. הֲרֵי כִּי הַמִּצְוָה הַזֹּאת. דָּבָר אַחֵר, כִּי הַמִּצְוָה הַזֹּאת, אָמַר רַבִּי חִיָּא בַּר אַבָּא כָּל מִי שֶׁמַּתְחִיל בְּמִצְוָה וְאֵינוֹ גּוֹמְרָהּ גּוֹרֵם שֶׁיִּקְבֹּר אִשְׁתּוֹ וּבָנָיו, וּמִמִי אַתְּ לָמֵד מִיהוּדָה שֶׁהִתְחִיל בְּמִצְוָה וְלֹא גְּמָרָהּ, כֵּיצַד בְּשָׁעָה שֶׁבָּא יוֹסֵף אֵצֶל אֶחָיו וּבִקְּשׁוּ לַהֲרֹג אוֹתוֹ, שֶׁנֶּאֱמַר (בראשית לז, כ): לְכוּ וְנַהַרְגֵּהוּ, עָמַד יְהוּדָה וְלֹא הִנִּיחָן, מִנַּיִן, שֶׁנֶּאֱמַר (בראשית לז, כו): מַה בֶּצַע כִּי נַהֲרֹג אֶת אָחִינוּ, וְשָׁמְעוּ לוֹ מִפְּנֵי שֶׁהָיָה מֶלֶךְ עֲלֵיהֶן, וְאִלּוּ אָמַר לָהֶן נַחֲזִירֶנוּ אֵצֶל אָבִינוּ הָיוּ שׁוֹמְעִין לוֹ, וְעַל יְדֵי שֶׁהִתְחִיל בְּמִצְוָה וְלֹא גְמָרָהּ, קָבַר אִשְׁתּוֹ וּשְׁנֵי בָנָיו, שֶׁנֶּאֱמַר (בראשית לח, יב): וַתָּמָת בַּת שׁוּעַ אֵשֶׁת יְהוּדָה, וּכְתִיב (בראשית מו, יב): וַיָּמָת עֵר וְאוֹנָן בְּאֶרֶץ כְּנַעַן. דָּבָר אַחֵר, כִּי הַמִּצְוָה הַזֹּאת, אָמַר רַבִּי לֵוִי בְּשֵׁם רַבִּי חָמָא בַּר חֲנִינָא כָּל מִי שֶׁמַּתְחִיל בְּמִצְוָה וְאֵינוֹ גּוֹמְרָהּ וּבָא אַחַר וְגוֹמְרָהּ, נִקְרֵאת עַל שְׁמוֹ שֶׁגְּמָרָהּ, כֵּיצַד, משֶׁה הִתְחִיל בְּמִצְוָה שֶׁנָּטַל עַצְמוֹתָיו שֶׁל יוֹסֵף עִמּוֹ, מִנַּיִן, שֶׁנֶּאֱמַר (שמות יג, יט): וַיִּקַּח משֶׁה אֶת עַצְמוֹת יוֹסֵף עִמּוֹ וגו', וְעַל יְדֵי שֶׁלֹא הִכְנִיסָן לְאֶרֶץ יִשְׂרָאֵל נִקְרֵאת עַל שְׁמָן שֶׁל יִשְׂרָאֵל שֶׁקָּבְרוּ אוֹתָן, שֶׁנֶּאֱמַר (יהושע כד, לב): וְאֶת עַצְמוֹת יוֹסֵף אֲשֶׁר הֶעֱלוּ בְנֵי יִשְׂרָאֵל מִמִּצְרַיִם קָבְרוּ בִשְׁכֶם, אֲשֶׁר הֶעֱלָה משֶׁה מִמִּצְרַיִם אֵין כְּתִיב כָּאן, אֶלָּא אֲשֶׁר הֶעֱלוּ בְנֵי יִשְׂרָאֵל. וְלָמָּה קָבְרוּ אוֹתָן בִּשְׁכֶם, מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְגַנָּבִים שֶׁגָּנְבוּ חָבִית שֶׁל יַיִן, הִרְגִּישׁ בָּהֶם בַּעַל הַבַּיִת, אָמַר לָהֶם יֶעֱרַב עֲלֵיכֶם, אֶלָּא בְּחַיֵּיכֶם מִשֶּׁאַתֶּם שׁוֹתִים אֶת הַיַּיִן הַחֲזִירוּ אֶת הַקַּנְקַן לִמְקוֹמוֹ, כָּךְ בְּשָׁעָה שֶׁמָּכְרוּ הַשְּׁבָטִים אֶת יוֹסֵף מִשְּׁכֶם מָכְרוּ אוֹתוֹ, שֶׁנֶּאֱמַר (בראשית לז, יג): וַיֹּאמֶר יִשְׂרָאֵל אֶל יוֹסֵף הֲלוֹא אַחֶיךָ רֹעִים בִּשְׁכֶם, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא מִשְּׁכֶם מְכַרְתֶּם אוֹתוֹ הַחֲזִירוּ עַצְמוֹתָיו לִשְׁכֶם, כֵּיוָן שֶׁגָּמְרוּ אֶת הַמִּצְוָה נִקְרֵאת עַל שְׁמָן, הֱוֵי כִּי הַמִּצְוָה הַזֹּאת.

86. Pausanias, Description of Greece, 2.29.6-2.29.8, 6.7.1-6.7.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 213, 219, 226

2.29.6. προσπλεῦσαι δὲ Αἴγινά ἐστι νήσων τῶν Ἑλληνίδων ἀπορωτάτη· πέτραι τε γὰρ ὕφαλοι περὶ πᾶσαν καὶ χοιράδες ἀνεστήκασι. μηχανήσασθαι δὲ ἐξεπίτηδες ταῦτα Αἰακόν φασι λῃστειῶν τῶν ἐκ θαλάσσης φόβῳ, καὶ πολεμίοις ἀνδράσι μὴ ἄνευ κινδύνου εἶναι. πλησίον δὲ τοῦ λιμένος ἐν ᾧ μάλιστα ὁρμίζονται ναός ἐστιν Ἀφροδίτης, ἐν ἐπιφανεστάτῳ δὲ τῆς πόλεως τὸ Αἰάκειον καλούμενον, περίβολος τετράγωνος λευκοῦ λίθου. 2.29.7. ἐπειργασμένοι δέ εἰσι κατὰ τὴν ἔσοδον οἱ παρὰ Αἰακόν ποτε ὑπὸ τῶν Ἑλλήνων σταλέντες· αἰτίαν δὲ τὴν αὐτὴν Αἰγινήταις καὶ οἱ λοιποὶ λέγουσιν. αὐχμὸς τὴν Ἑλλάδα ἐπὶ χρόνον ἐπίεζε καὶ οὔτε τὴν ἐκτὸς ἰσθμοῦ χώραν οὔτε Πελοποννησίοις ὗεν ὁ θεός, ἐς ὃ ἐς Δελφοὺς ἀπέστειλαν ἐρησομένους τὸ αἴτιον ὅ τι εἴη καὶ αἰτήσοντας ἅμα λύσιν τοῦ κακοῦ. τούτοις ἡ Πυθία εἶπε Δία ἱλάσκεσθαι, χρῆναι δέ, εἴπερ ὑπακούσει σφίσιν, Αἰακὸν τὸν ἱκετεύσαντα εἶναι. 2.29.8. οὕτως Αἰακοῦ δεησομένους ἀποστέλλουσιν ἀφʼ ἑκάστης πόλεως· καὶ ὁ μὲν τῷ Πανελληνίῳ Διὶ θύσας καὶ εὐξάμενος τὴν Ἑλλάδα γῆν ἐποίησεν ὕεσθαι, τῶν δὲ ἐλθόντων ὡς αὐτὸν εἰκόνας ταύτας ἐποιήσαντο οἱ Αἰγινῆται. τοῦ περιβόλου δὲ ἐντὸς ἐλαῖαι πεφύκασιν ἐκ παλαιοῦ καὶ βωμός ἐστιν οὐ πολὺ ἀνέχων ἐκ τῆς γῆς· ὡς δὲ καὶ μνῆμα οὗτος ὁ βωμὸς εἴη Αἰακοῦ, λεγόμενόν ἐστιν ἐν ἀπορρήτῳ. 6.7.1. ταῦτα μὲν δὴ ἐς τοσοῦτο εἰρήσθω· μετὰ δὲ τὸν ἀνδριάντα τοῦ Εὐθύμου Πύθαρχός τε ἕστηκε Μαντινεὺς σταδιοδρόμος καὶ πύκτης Ἠλεῖος Χαρμίδης, λαβόντες νίκας ἐπὶ παισί. θεασάμενος δὲ καὶ τούτους ἐπὶ τῶν Ῥοδίων ἀθλητῶν ἀφίξῃ τὰς εἰκόνας, Διαγόραν καὶ τὸ ἐκείνου γένος· οἱ δὲ συνεχεῖς τε ἀλλήλοις καὶ ἐν κόσμῳ τοιῷδε ἀνέκειντο, Ἀκουσίλαος μὲν λαβὼν πυγμῆς ἐν ἀνδράσι στέφανον, Δωριεὺς δὲ ὁ νεώτατος παγκρατίῳ νικήσας Ὀλυμπιάσιν ἐφεξῆς τρισί. πρότερον δὲ ἔτι τοῦ Δωριέως ἐκράτησε καὶ Δαμάγητος τοὺς ἐσελθόντας ἐς τὸ παγκράτιον. 6.7.2. οὗτοι μὲν ἀδελφοί τέ εἰσι καὶ Διαγόρου παῖδες, ἐπὶ δὲ αὐτοῖς κεῖται καὶ ὁ Διαγόρας, πυγμῆς ἐν ἀνδράσιν ἀνελόμενος νίκην· τοῦ Διαγόρου δὲ τὴν εἰκόνα Μεγαρεὺς εἰργάσατο Καλλικλῆς Θεοκόσμου τοῦ ποιήσαντος τὸ ἄγαλμα ἐν Μεγάροις τοῦ Διός. Διαγόρου δὲ καὶ οἱ τῶν θυγατέρων παῖδες πύξ τε ἤσκησαν καὶ ἔσχον Ὀλυμπικὰς νίκας, ἐν μὲν ἀνδράσιν Εὐκλῆς Καλλιάνακτός τε ὢν καὶ Καλλιπατείρας τῆς Διαγόρου, Πεισίροδος δὲ ἐν παισίν, ὃν ἡ μήτηρ ἀνδρὸς ἐπιθεμένη γυμναστοῦ σχῆμα ἐπὶ τῶν Ὀλυμπίων αὐτὴ τὸν ἀγῶνα ἤγαγεν· 6.7.3. οὗτος δὲ ὁ Πεισίροδος καὶ ἐν τῇ Ἄλτει παρὰ τῆς μητρὸς τὸν πατέρα ἕστηκε. Διαγόραν δὲ καὶ ὁμοῦ τοῖς παισὶν Ἀκουσιλάῳ καὶ Δαμαγήτῳ λέγουσιν ἐς Ὀλυμπίαν ἐλθεῖν· νικήσαντες δὲ οἱ νεανίσκοι διὰ τῆς πανηγύρεως τὸν πατέρα ἔφερον βαλλόμενόν τε ὑπὸ τῶν Ἑλλήνων ἄνθεσι καὶ εὐδαίμονα ἐπὶ τοῖς παισὶ καλούμενον. γένος δὲ ὁ Διαγόρας τὸ ἐξ ἀρχῆς Μεσσήνιος πρὸς γυναικῶν ἦν καὶ ἀπὸ τῆς Ἀριστομένους ἐγεγόνει θυγατρός. 6.7.4. Δωριεῖ δὲ τῷ Διαγόρου παρὲξ ἢ Ὀλυμπίασιν Ἰσθμίων μὲν γεγόνασιν ὀκτὼ νῖκαι, Νεμείων δὲ ἀποδέουσαι μιᾶς ἐς τὰς ὀκτώ· λέγεται δὲ καὶ ὡς Πύθια ἀνέλοιτο ἀκονιτί. ἀνηγορεύοντο δὲ οὗτός τε καὶ ὁ Πεισίροδος Θούριοι, διωχθέντες ὑπὸ τῶν ἀντιστασιωτῶν ἐκ τῆς Ῥόδου καὶ ἐς Ἰταλίαν παρὰ Θουρίους ἀπελθόντες. χρόνῳ δὲ ὕστερον κατῆλθεν ὁ Δωριεὺς ἐς Ῥόδον· καὶ φανερώτατα δὴ ἁπάντων ἀνὴρ εἷς φρονήσας οὗτος τὰ Λακεδαιμονίων φαίνεται, ὥστε καὶ ἐναυμάχησεν ἐναντία Ἀθηναίων ναυσὶν οἰκείαις, ἐς ὃ τριήρων ἁλοὺς Ἀττικῶν ἀνήχθη ζῶν παρὰ Ἀθηναίους. 6.7.5. οἱ δὲ Ἀθηναῖοι πρὶν μὲν ἢ Δωριέα παρὰ σφᾶς ἀναχθῆναι θυμῷ τε ἐς αὐτὸν καὶ ἀπειλαῖς ἐχρῶντο· ὡς δὲ ἐς ἐκκλησίαν συνελθόντες ἄνδρα οὕτω μέγαν καὶ δόξης ἐς τοσοῦτο ἥκοντα ἐθεάσαντο ἐν σχήματι αἰχμαλώτου, μεταπίπτει σφίσιν ἐς αὐτὸν ἡ γνώμη καὶ ἀπελθεῖν ἀφιᾶσιν οὐδὲ ἔργον οὐδὲν ἄχαρι ἐργάζονται, παρόν σφισι πολλά τε καὶ σὺν τῷ δικαίῳ δρᾶσαι. 6.7.6. τὰ δὲ ἐς τοῦ Δωριέως τὴν τελευτήν ἐστιν ἐν τῇ συγγραφῇ τῇ Ἀτθίδι Ἀνδροτίωνι εἰρημένα, εἶναι μὲν τηνικαῦτα ἐν Καύνῳ τὸ βασιλέως ναυτικὸν καὶ Κόνωνα ἐπʼ αὐτῷ στρατηγόν, Ῥοδίων δὲ τὸν δῆμον πεισθέντα ὑπὸ τοῦ Κόνωνος ἀπὸ Λακεδαιμονίων μεταβαλέσθαι σφᾶς ἐς τὴν βασιλέως καὶ Ἀθηναίων συμμαχίαν, Δωριέα δὲ ἀποδημεῖν μὲν τότε ἐκ Ῥόδου περὶ τὰ ἐντὸς Πελοποννήσου χωρία, συλληφθέντα δὲ ὑπὸ ἀνδρῶν Λακεδαιμονίων αὐτὸν καὶ ἀναχθέντα ἐς Σπάρτην ἀδικεῖν τε ὑπὸ Λακεδαιμονίων καταγνωσθῆναι καὶ ἐπιβληθῆναί οἱ θάνατον ζημίαν. 6.7.7. εἰ δὲ τὸν ὄντα εἶπεν Ἀνδροτίων λόγον, ἐθέλειν μοι φαίνεται Λακεδαιμονίους ἐς τὸ ἴσον ἔτι Ἀθηναίοις καταστῆσαι, ὅτι καὶ Ἀθηναίοις ἐς Θράσυλλον καὶ τοὺς ἐν Ἀργινούσαις ὁμοῦ τῷ Θρασύλλῳ στρατηγήσαντας προπετείας ἐστὶν ἔγκλημα. Διαγόρας μὲν δὴ καὶ τὸ ἀπʼ αὐτοῦ γένος δόξης ἐς τοσοῦτο ἀφίκοντο·

2.29.6. of the Greek islands, Aegina is the most difficult of access, for it is surrounded by sunken rocks and reefs which rise up. The story is that Aeacus devised this feature of set purpose, because he feared piratical raids by sea, and wished the approach to be perilous to enemies. Near the harbor in which vessels mostly anchor is a temple of Aphrodite, and in the most conspicuous part of the city what is called the shrine of Aeacus, a quadrangular enclosure of white marble. 2.29.7. Wrought in relief at the entrance are the envoys whom the Greeks once dispatched to Aeacus. The reason for the embassy given by the Aeginetans is the same as that which the other Greeks assign. A drought had for some time afflicted Greece , and no rain fell either beyond the Isthmus or in the Peloponnesus , until at last they sent envoys to Delphi to ask what was the cause and to beg for deliverance from the evil. The Pythian priestess bade them propitiate Zeus, saying that he would not listen to them unless the one to supplicate him were Aeacus. 2.29.8. And so envoys came with a request to Aeacus from each city. By sacrifice and prayer to Zeus, God of all the Greeks (Panellenios), he caused rain to fall upon the earth, and the Aeginetans made these likenesses of those who came to him. Within the enclosure are olive trees that have grown there from of old, and there is an altar which is raised but a little from the ground. That this altar is also the tomb of Aeacus is told as a holy secret. 6.7.1. So much for the story of Euthymus. After his statue stands a runner in the foot-race, Pytharchus of Mantinea , and a boxer, Charmides of Elis , both of whom won prizes in the contests for boys. When you have looked at these also you will reach the statues of the Rhodian athletes, Diagoras and his family. These were dedicated one after the other in the following order. Acusilaus, who received a crown for boxing in the men's class; Dorieus, the youngest, who won the pancratium at Olympia on three successive occasions. Even before Dorieus, Damagetus beat all those who had entered for the pancratium. 6.7.2. These were brothers, being sons of Diagoras, and by them is set up also a statue of Diagoras himself, who won a victory for boxing in the men's class. The statue of Diagoras was made by the Megarian Callicles, the son of the Theocosmus who made the image of Zeus at Megara . The sons too of the daughters of Diagoras practised boxing and won Olympic victories: in the men's class Eucles, son of Callianax and Callipateira, daughter of Diagoras; in the boys' class Peisirodus, whose mother dressed herself as a man and a trainer, and took her son herself to the Olympic games. 6.7.3. This Peisirodus is one of the statues in the Altis, and stands by the father of his mother. The story goes that Diagoras came to Olympia in the company of his sons Acusilaus and Damagetus. The youths on defeating their father proceeded to carry him through the crowd, while the Greeks pelted him with flowers and congratulated him on his sons. The family of Diagoras was originally, through the female line, Messenian, as he was descended from the daughter of Aristomenes. 6.7.4. Dorieus, son of Diagoras, besides his Olympian victories, won eight at the Isthmian and seven at the Nemean games. He is also said to have won a Pythian victory without a contest. He and Peisirodus were proclaimed by the herald as of Thurii , for they had been pursued by their political enemies from Rhodes to Thurii in Italy . Dorieus subsequently returned to Rhodes . of all men he most obviously showed his friendship with Sparta , for he actually fought against the Athenians with his own ships, until he was taken prisoner by Attic men-of-war and brought alive to Athens . 6.7.5. Before he was brought to them the Athenians were wroth with Dorieus and used threats against him; but when they met in the assembly and beheld a man so great and famous in the guise of a prisoner, their feeling towards him changed, and they let him go away without doing him any hurt, and that though they might with justice have punished him severely. 6.7.6. The death of Dorieus is told by Androtion in his Attic history. He says that the great King's fleet was then at Caunus , with Conon in command, who persuaded the Rhodian people to leave the Lacedaemonian alliance and to join the great King and the Athenians. Dorieus, he goes on to say, was at the time away from home in the interior of the Peloponnesus , and having been caught by some Lacedaemonians he was brought to Sparta , convicted of treachery by the Lacedaemonians and sentenced to death. 6.7.7. If Androtion tells the truth, he appears to me to wish to put the Lacedaemonians on a level with the Athenians, because they too are open to the charge of precipitous action in their treatment of Thrasyllus and his fellow admirals at the battle of Arginusae 406 B.C. . Such was the fame won by Diagoras and his family.

87. Aelius Aristides, Orations, 25.31 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 254

88. Anon., Leviticus Rabba, 12.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 165

12.3. הֲדָא הוּא דִכְתִיב (תהלים יט, ט): פִּקּוּדֵי ה' יְשָׁרִים מְשַׂמְּחֵי לֵב, תָּנֵי חִזְקִיָּה נַעֲשׂוּ דִבְרֵי תוֹרָה עֲטָרָה לָרֹאשׁ, מוֹנְיָק לַצַּוָּאר, מוֹלִיגָא לַלֵּב, קִילוֹרִית לָעֵינַיִם, כּוֹס עִקָּרִין לִבְנֵי מֵעַיִם. עֲטָרָה לָרֹאשׁ מִנַּיִן, שֶׁנֶּאֱמַר (משלי א, ט): כִּי לִוְיַת חֵן הֵם לְרֹאשֶׁךָ. מוֹנְיָק לַצַּוָּאר, שֶׁנֶּאֱמַר (משלי א, ט): וַעֲנָקִים לְגַרְגְּרֹתֶיךָ. מוֹלִיגָא לַלֵּב, שֶׁנֶּאֱמַר (תהלים יט, ט): פִּקּוּדֵי ה' יְשָׁרִים מְשַׂמְּחֵי לֵב. קִילוֹרִית לָעֵינַיִם, שֶׁנֶּאֱמַר (תהלים יט, ט): מִצְוַת ה' בָּרָה מְאִירַת עֵינָיִם, כּוֹס עִקָּרִין לִבְנֵי מֵעַיִם, שֶׁנֶּאֱמַר (משלי ג, ח): רִפְאוּת תְּהִי לְשָׁרֶךָ. מִנַיִן לְמָאתַיִם אַרְבָּעִים וּשְׁמוֹנָה אֵבָרִים שֶׁבָּאָדָם, שֶׁנֶּאֱמַר (משלי ד, כב): כִּי חַיִּים הֵם לְמֹצְאֵיהֶם וגו'. דָּבָר אַחֵר, פִּקּוּדֵי ה' יְשָׁרִים מְשַׂמְּחֵי לֵב, זֶה אַהֲרֹן שֶׁהָיָה לִבּוֹ עָצֵב עָלָיו בִּשְׁבִיל בָּנָיו שֶׁמֵּתוּ, כֵּיוָן שֶׁנִּתְיַחֵד עָלָיו הַדִּבּוּר שָׂמַח, וּמִנַּיִן, שֶׁנֶּאֱמַר: וַיְדַבֵּר ה' אֶל אַהֲרֹן.

89. Ambrosiaster, Commentarius In Epistolam Ad Romanes, 46 (4th cent. CE - 4th cent. CE) Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 256

90. Hesychius of Alexandria, Lexicon, α 462 (5th cent. CE - 6th cent. CE) Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 253

91. Hesychius of Alexandria, Lexicon (A-O), α 462 (5th cent. CE - 6th cent. CE) Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 253

92. John of Damascus, Ex Thesauro Orthodoxiae Nicetae Chroniatae, 769-773, 768 (7th cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 101

94. Papyri, P.Oxy., 2625 Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 94

95. Anon., Testament of Abraham, 12.8-12.18, 13.9-13.10 Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181

96. Anon., Psalms of Solomon, 5.4, 7.9, 17.30 Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181

99. Scylax of Caryanda, Periplus of Pseudo-Scylax, 100, 99 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 254

100. Teles, Hense Edition, 727 Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 217, 254, 255, 256

103. Hildegarde of Bingen, Sciv., 9.14-9.15 Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 213, 219

104. Papyri, P. Apokrimata, 2 Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 215

105. Papyri, Bgu, None Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 217

106. Anon., Catenae (Cramer), 10 Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 256

107. Anon., 2 Enoch, 49.2 Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181

108. Epigraphy, Fasti Maffeiani,, 368 Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 254

109. Quodvultdeus, De Cataclysmo, 507 Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 217

110. Various, Anthologia Palatina, 7.34, 13.3, 13.31 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 255

111. Epigraphy, Inscr. De Delos, 27 Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 94

112. Anon., Scholia To Pindar, Paeans, 4.61 Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 101

113. Anon., Scholia On Aristophanes Ach., 654, 532 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 255

114. Strabo, Geography, 9.1.14, 10.5.6, 14.2.5 Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 94, 213, 256

9.1.14. Above this shore is the mountain called Corydallus, and also the deme Corydalleis. Then one comes to the harbor Phoron, and to Psyttalia, a small, deserted, rocky island, which some have called the eyesore of the Peiraeus. And near by, too, is Atalanta, which bears the same name as the island near Euboea and the Locrians, and another island similar to Psyttalia. Then one comes to the Peiraeus, which also is classed among the demes, and to Munychia. 10.5.6. Ceos was at first a tetrapolis, but only two cities are left, Iulis and Carthaea, into which the remaining two were incorporated, Poeeessa into Carthaea and Coressia into Iulis. Both Simonides the melic poet and his nephew Bacchylides were natives of Iulis, and also after their time Erasistratus the physician, and Ariston the peripatetic philosopher and emulator of Bion the Borysthenite. It is reputed that there was once a law among these people (it is mentioned by Meder, Phanias, the law of the Ceians is good, that he who is unable to live well should not live wretchedly), which appears to have ordered those who were over sixty years of age to drink hemlock, in order that the food might be sufficient for the rest. And it is said that once, when they were being besieged by the Athenians, they voted, setting a definite age, that the oldest among them should be put to death, but the Athenians raised the siege. The city lies on a mountain, about twenty-five stadia distant from the sea; and its seaport is the place on which Coressia was situated, which has not as great a population as even a village. Near Coressia, and also near Poeeessa, is a sanctuary of Sminthian Apollo; and between the sanctuary and the ruins of Poeeessa is the sanctuary of Nedusian Athena, founded by Nestor when he was on his return from Troy. There is also a river Elixus in the neighborhood of Coressia. 14.2.5. The city of the Rhodians lies on the eastern promontory of Rhodes; and it is so far superior to all others in harbors and roads and walls and improvements in general that I am unable to speak of any other city as equal to it, or even as almost equal to it, much less superior to it. It is remarkable also for its good order, and for its careful attention to the administration of affairs of state in general; and in particular to that of naval affairs, whereby it held the mastery of the sea for a long time and overthrew the business of piracy, and became a friend to the Romans and to all kings who favoured both the Romans and the Greeks. Consequently it not only has remained autonomous. but also has been adorned with many votive offerings, which for the most part are to be found in the Dionysium and the gymnasium, but partly in other places. The best of these are, first, the Colossus of Helius, of which the author of the iambic verse says,seven times ten cubits in height, the work of Chares the Lindian; but it now lies on the ground, having been thrown down by an earthquake and broken at the knees. In accordance with a certain oracle, the people did not raise it again. This, then, is the most excellent of the votive offerings (at any rate, it is by common agreement one of the Seven Wonders); and there are also the paintings of Protogenes, his Ialysus and also his Satyr, the latter standing by a pillar, on top of which stood a male partridge. And at this partridge, as would be natural, the people were so agape when the picture had only recently been set up, that they would behold him with wonder but overlook the Satyr, although the latter was a very great success. But the partridge-breeders were still more amazed, bringing their tame partridges and placing them opposite the painted partridge; for their partridges would make their call to the painting and attract a mob of people. But when Protogenes saw that the main part of the work had become subordinate, he begged those who were in charge of the sacred precinct to permit him to go there and efface the partridge, and so he did. The Rhodians are concerned for the people in general, although their rule is not democratic; still, they wish to take care of their multitude of poor people. Accordingly, the people are supplied with provisions and the needy are supported by the well-to-do, by a certain ancestral custom; and there are certain liturgies that supply provisions, so that at the same time the poor man receives his sustece and the city does not run short of useful men, and in particular for the manning of the fleets. As for the roadsteads, some of them were kept hidden and forbidden to the people in general; and death was the penalty for any person who spied on them or passed inside them. And here too, as in Massalia and Cyzicus, everything relating to the architects, the manufacture of instruments of war, and the stores of arms and everything else are objects of exceptional care, and even more so than anywhere else.

115. Ps.-Chrysostom, Synopsis Sacrae Scripturae, 27-28.2, 28.2 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216

116. Epigraphy, Prose Sur Pierre, 110, 570, 339 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 253

117. Anon., 4 Ezra, 3.34, 4.36, 5.1-5.13, 6.20-6.24, 9.3-9.4, 13.30-13.31 Tagged with subjects: •economic, system Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181, 182

3.34. Now therefore weigh in a balance our iniquities and those of the inhabitants of the world; and so it will be found which way the turn of the scale will incline. 4.36. And Jeremiel the archangel answered them and said, `When the number of those like yourselves is completed; for he has weighed the age in the balance, 5.1. "Now concerning the signs: behold, the days are coming when those who dwell on earth shall be seized with great terror, and the way of truth shall be hidden, and the land shall be barren of faith. 5.2. And unrighteousness shall be increased beyond what you yourself see, and beyond what you heard of formerly. 5.3. And the land which you now see ruling shall be waste and untrodden, and men shall see it desolate. 5.4. But if the Most High grants that you live, you shall see it thrown into confusion after the third period; and the sun shall suddenly shine forth at night,and the moon during the day. 5.5. Blood shall drip from wood,and the stone shall utter its voice;the peoples shall be troubled, and the stars shall fall. 5.6. And one shall reign whom those who dwell on earth do not expect, and the birds shall fly away together; 5.7. and the sea of Sodom shall cast up fish; and one whom the many do not know shall make his voice heard by night, and all shall hear his voice. 5.8. There shall be chaos also in many places, and fire shall often break out, and the wild beasts shall roam beyond their haunts, and menstruous women shall bring forth monsters. 5.9. And salt waters shall be found in the sweet, and all friends shall conquer one another; then shall reason hide itself, and wisdom shall withdraw into its chamber, 5.10. and it shall be sought by many but shall not be found, and unrighteousness and unrestraint shall increase on earth. 5.11. And one country shall ask its neighbor, `Has righteousness, or any one who does right, passed through you?' And it will answer, `No.' 5.12. And at that time men shall hope but not obtain; they shall labor but their ways shall not prosper. 5.13. These are the signs which I am permitted to tell you, and if you pray again, and weep as you do now, and fast for seven days, you shall hear yet greater things than these." 6.20. and when the seal is placed upon the age which is about to pass away, then I will show these signs: the books shall be opened before the firmament, and all shall see it together. 6.21. Infants a year old shall speak with their voices, and women with child shall give birth to premature children at three and four months, and these shall live and dance. 6.22. Sown places shall suddenly appear unsown, and full storehouses shall suddenly be found to be empty; 6.23. and the trumpet shall sound aloud, and when all hear it, they shall suddenly be terrified. 6.24. At that time friends shall make war on friends like enemies, and the earth and those who inhabit it shall be terrified, and the springs of the fountains shall stand still, so that for three hours they shall not flow. 9.3. So when there shall appear in the world earthquakes, tumult of peoples, intrigues of nations, wavering of leaders, confusion of princes, 9.4. then you will know that it was of these that the Most High spoke from the days that were of old, from the beginning. 13.30. And bewilderment of mind shall come over those who dwell on the earth. 13.31. And they shall plan to make war against one another, city against city, place against place, people against people, and kingdom against kingdom.

118. Epigraphy, Ig I , 38 Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 215

119. Targum, Targum Cant., 2 Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 214

120. Ps. Dionysius The Areopagite, Prol., 2.2 Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 94, 253

121. Epigraphy, Lindos Ii, None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 253

122. Philip of Thessalonica, Philip of Thessalonica, 729, 733, 731 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 255

123. Philastr., Philastr. Diversarum Hereseon Liber, None Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 213

124. Gregory of Nazianzus, Exh. Ad Mon., 22 Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 215

125. Anon., Tanhuma Emor, 1 Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 94

126. Epigraphy, Hg, 4264 Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 254

127. Diogenes Atheniensis (Tragic Poet), Diogenes Atheniensis (Tragic Poet), 278 Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 255

128. Diodorus of Sinope, Epikleros, None Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 253

129. Diodore of Tarsus, Diodorus Siculus, None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 254

130. Didymus, Fr.2 Cor., 221 Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 255

131. Epigraphy, Ig Xii,3, 37, 40, 6 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 253

132. Epigraphy, Ig Xii,1, 1033, 997-998 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 253

133. Epigraphy, Fasti Caeretani,, 151, 159, 152 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 226

134. Epigraphy, Seg, 3.715 Tagged with subjects: •athenian empire, as system of economic dependencies Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 254

Tiresias: The Ancient Mediterranean Religions Source Database