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Tiresias: The Ancient Mediterranean Religions Source Database

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subject book bibliographic info
emperor Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 103, 114, 120, 150, 168, 257
Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 72, 78, 118, 121, 122, 129, 143, 150, 158, 186, 214, 215, 224
Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 15, 57, 136, 137, 145, 284, 300, 307, 308, 359, 360, 361, 362, 363, 364, 365, 366, 367, 368, 369, 370, 371, 372, 373, 374, 375
Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 24, 25, 29, 35, 36, 55, 57, 80, 105, 159, 184, 267, 275, 276, 279
Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 21, 25, 55, 60, 89, 164, 170, 175, 176, 187, 188, 192, 202, 214, 219, 275, 277, 286, 325, 333, 335, 338, 341, 342, 419, 438, 439, 441, 442, 450
Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 9
Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 114, 121, 123, 147, 156, 194, 250, 255
Katzoff (2019), On Jews in the Roman World: Collected Studies. 67, 120, 150, 179, 220, 227, 228, 233, 253, 278, 316, 323, 327, 333, 338, 340, 341, 351, 352
Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 228
MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 11, 12, 33, 55, 146
Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 45, 46, 59, 94, 97, 104, 169, 170, 184
emperor, 100, augustus, 104, 123-4 Galinsky (2016), Memory in Ancient Rome and Early Christianity, 100, 104
emperor, 173, augustus Galinsky (2016), Memory in Ancient Rome and Early Christianity, 173
emperor, 25-6, 115-16, 120-4, 125, augustus, 126-40, 178 Galinsky (2016), Memory in Ancient Rome and Early Christianity, 121, 125, 136, 140
emperor, 55-6, augustus Galinsky (2016), Memory in Ancient Rome and Early Christianity, 55, 56
emperor, 81-3, augustus Galinsky (2016), Memory in Ancient Rome and Early Christianity, 81, 82
emperor, accession, tiberius Galinsky (2016), Memory in Ancient Rome and Early Christianity, 163, 164
Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 78, 117
emperor, acts of peter, and statue Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 188
emperor, ad gen 49, julian Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 243
emperor, adoption of nero Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 266, 353
emperor, advice of to jews of alexandria, claudius, roman Feldman (2006), Judaism and Hellenism Reconsidered, 69, 582
emperor, agathe tyche of Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 136, 137
emperor, agon, for roman Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 145
emperor, alexander severus Levine (2005), The Ancient Synagogue, The First Thousand Years, 285, 297, 382, 422
Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 259, 260, 328
emperor, alexander severus, roman Rizzi (2010), Hadrian and the Christians, 12, 14
emperor, allegory, julian Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 263
emperor, anastasius Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 379, 381
Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 358, 369, 373, 374, 375, 377, 379, 380, 381, 383, 384, 385, 386, 387, 397, 405
Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 30, 31, 32, 48, 113, 155, 162, 170, 217, 218, 244, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256
Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 269, 272, 273, 274
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 245
emperor, anastasius, hypatius, nephew of Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 31
emperor, and agrippa i, gaius Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 154, 157
emperor, and architect, relational paradigm Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 42, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186
emperor, and comedy, hadrian Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 169
emperor, and constantius, julian Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 236, 238, 239
emperor, and empire, prayer, for Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 54, 60
emperor, and fatum, tiberius Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 175
emperor, and governor, roman empire Bickerman and Tropper (2007), Studies in Jewish and Christian History, 815, 824, 825
emperor, and imperial family, sacrifice, for health of Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 115, 301, 341
emperor, and informers, tiberius Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 183, 187
emperor, and odysseus, julian Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 211, 212, 236, 238, 239
emperor, and pantomime, marcus aurelius Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 110
emperor, and pantomime, nero Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 109
emperor, and people of rome, lector, pronounces prayers for Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 17, 265
emperor, and seneca, nero Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 41, 81, 104, 107, 108, 109, 110, 111, 112, 113, 114, 178, 245, 269, 285
emperor, and signs, tiberius Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 166, 213
emperor, and the empire of galen, references to the Isaac (2004), The invention of racism in classical antiquity, 400, 401
emperor, andronikos i komnenos Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 128, 341, 348
emperor, anti-nicene rescript and, julian Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 181
emperor, antoninus Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 33, 126
Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
emperor, antoninus pius Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 16, 183, 189, 198, 244, 245, 290, 325, 338, 339, 497, 498, 506, 507, 542
Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 42, 48, 51, 52, 53, 63, 66, 68, 72, 84, 101, 106, 113, 158, 159
Huttner (2013), Early Christianity in the Lycus Valley, 240
Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 221, 254
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 347, 350, 365, 430, 433, 477, 495, 536
Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 199
Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 168
emperor, antoninus pius, roman Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 37, 243
Rizzi (2010), Hadrian and the Christians, 72, 76, 81, 93, 108, 114, 117, 150
Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 82, 144
emperor, arcadius Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 370
Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 187
Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 70, 179, 180
Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 166
Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 24, 42, 51, 54, 71, 74, 101, 128
Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 175
Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 248, 251, 255, 256, 257, 262, 288
Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 123
van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 46, 47
emperor, arcadius, arcadia, daughter of Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 144
emperor, arcadius, roman Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 221, 224, 226, 227, 230, 235, 236
emperor, as adjudicator, roman Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 37, 53, 68, 71, 144, 145, 158, 159, 160, 161
emperor, as citharoedus, nero Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 99, 107
emperor, as connoisseur Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 373, 374, 375
emperor, as light, light Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 83, 86
emperor, as, pontifex maximus Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 189, 197
Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 7, 97, 142, 145, 146, 148, 182, 255, 318
emperor, astrologer, tiberius Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 166, 175
emperor, astrological interests, tiberius Galinsky (2016), Memory in Ancient Rome and Early Christianity, 104, 105
emperor, attempt gaius of to have statue erected in jerusalem temple Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 221
emperor, augustine, st, on pleas to the Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 78, 79, 80
emperor, augustus Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 12, 57, 58, 92, 94, 102, 171, 178, 179, 180, 181, 182, 184, 185, 188, 189, 190, 192, 195, 197, 206, 254, 255, 278, 280, 281, 288, 323, 345, 402, 403, 409, 484, 522, 658, 677, 754
Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 95, 96, 97, 101, 262
Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 25, 53, 64, 65, 142, 143, 150, 171, 192
Galinsky (2016), Memory in Ancient Rome and Early Christianity, 54, 55, 177
Gruen (2011), Rethinking the Other in Antiquity, 108, 156, 193
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 313, 314, 315, 316, 317, 319, 320, 322, 324, 325, 326, 328, 330, 364, 380, 420, 422, 433, 491, 526, 528
McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 57, 81, 120, 151, 243
Merz and Tieleman (2012), Ambrosiaster's Political Theology, 18, 51
O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 219, 220
Perry (2014), Gender, Manumission, and the Roman Freedwoman, 141
Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 16, 17, 69, 70, 71, 217, 239, 291
Poulsen (2021), Usages of the Past in Roman Historiography, 9, 10, 12, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 50, 52, 59, 60, 61, 62, 73, 80, 86, 162, 230, 239, 242, 245, 247
Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 96
emperor, augustus, 163, 164 Galinsky (2016), Memory in Ancient Rome and Early Christianity, 163, 164
emperor, augustus, fi rst Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 65, 237, 282, 285
emperor, augustus, octavian Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 42, 46, 175, 178, 186, 197, 229
emperor, augustus, roman Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 12, 23, 24, 26, 28, 29, 32, 33, 34, 38, 40, 41, 49, 52, 53, 54, 56, 57, 61, 64, 65, 66, 67, 70, 80, 82, 83, 91, 96, 108, 109, 145, 162, 166, 168, 208, 211, 219, 232, 236, 246, 255
Rizzi (2010), Hadrian and the Christians, 28, 54, 71, 72, 135
emperor, aurelian Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 411
Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 224, 225
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 359, 414, 536
Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 118, 236
Perry (2014), Gender, Manumission, and the Roman Freedwoman, 184
Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 168, 169, 237
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 215, 216
emperor, aurelian, roman Rizzi (2010), Hadrian and the Christians, 111, 119
emperor, auspicia, of the Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 22
emperor, author of marcus aurelius, stoic, roman meditations, present only of concern Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 239, 240
emperor, author of marcus aurelius, stoic, roman meditations, prolongation of life of no value Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 241
emperor, authority, of the Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 111, 131
emperor, ašoka, indian Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 396
emperor, balbinus Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 191
emperor, banquet, and roman Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 142
emperor, basil i Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 216
emperor, basiliscus Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 245, 251, 253
emperor, basilius Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 14
emperor, by judean religion and texts, vespasian, confirmed as Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 105, 106, 107
emperor, by, senate, flattery of Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 5, 45, 46, 47, 48, 49, 50, 54, 172, 204, 208, 212, 213, 260, 310, 313, 314, 315, 328, 329, 330, 331, 352, 356
emperor, byzantine period Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 13, 34, 115, 150, 484, 494, 517
emperor, caligula Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 182, 188, 191, 193, 194, 198, 673
Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 31, 115, 116, 124, 125, 146
Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 107
Huttner (2013), Early Christianity in the Lycus Valley, 181
Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 68
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 329, 331
McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 46, 91, 93, 130, 148, 153, 159, 162, 169, 217
Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 48
Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 127, 247, 248, 293, 369
Poulsen (2021), Usages of the Past in Roman Historiography, 203, 206, 217, 234, 242, 244
Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 133, 142
emperor, caligula, roman Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 22, 24, 34, 36, 45, 49, 65, 116, 123
Rizzi (2010), Hadrian and the Christians, 89
Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 12, 26, 45, 47, 60, 76, 193
emperor, caracalla Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 16, 94, 188, 281, 285, 330, 411, 438, 652, 663, 684
Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 46, 63, 66, 67, 68, 70, 102, 103, 130, 144, 155
Huttner (2013), Early Christianity in the Lycus Valley, 64
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 354, 355, 381, 412, 413, 422, 478
McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 86
Poulsen (2021), Usages of the Past in Roman Historiography, 244, 245
emperor, caracalla, roman Rizzi (2010), Hadrian and the Christians, 108, 127, 135
emperor, carus Huttner (2013), Early Christianity in the Lycus Valley, 345
emperor, celestial overseer in valerius flaccus, vespasian Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 133, 134, 135, 136, 186
emperor, character in the pseudo-senecan tragedy octauia, nero Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 77, 78
emperor, charles iv, holy roman Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 187, 221
emperor, christian Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 69, 75, 82, 117, 118, 128, 139, 140, 144
emperor, christian practices renounced by, julian Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 112
emperor, christian virtues, in a roman Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 203, 204, 210, 214
emperor, church, and the Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 123, 124
emperor, claudius Athanassaki and Titchener (2022), Plutarch's Cities, 52, 53
Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 42, 132
Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 32, 92, 95, 100, 113, 127, 128, 171, 182, 184, 185, 192, 194, 198, 253, 254, 284, 288, 305, 330, 355, 356, 357, 358, 475, 657
Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 98, 100, 114, 117
Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 197, 198, 210, 227, 249, 291, 321, 323, 326, 340, 438, 477
Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 244
Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 71, 102, 103, 152, 161, 162, 163, 164, 165, 178
Gorain (2019), Language in the Confessions of Augustine, 50
Huttner (2013), Early Christianity in the Lycus Valley, 62, 101, 161
Jenkyns (2013), God, Space, and City in the Roman Imagination, 188
Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 342, 355, 387
Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 67
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 35, 227, 330, 331, 332, 364, 416, 422, 435, 479, 501, 502
Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 173, 229
Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 47
Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 17, 20, 57, 75, 83, 98, 117, 311, 335, 339, 347
Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 602, 603
Poulsen (2021), Usages of the Past in Roman Historiography, 8, 9, 179, 202, 217, 243, 314
Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 130, 131, 132
Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 21, 142, 151, 152
Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 19, 138, 141, 149, 156, 346, 369
Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 82, 361, 362
emperor, claudius, roman Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 174, 179, 230, 231, 265
Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 21, 22, 25, 33, 34, 35, 37, 84, 116, 222, 232
Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 33, 150
Rizzi (2010), Hadrian and the Christians, 117
Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 26, 45, 47, 78, 82
emperor, claudius, seneca, the younger, stoic, lampoons Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 189
emperor, coin of tiberius Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 232
emperor, commodus Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 23, 183, 188, 282, 283, 360, 477, 547, 636, 659
Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 31, 110, 111
Huttner (2013), Early Christianity in the Lycus Valley, 63, 64, 239, 240, 241
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 352, 422, 473, 479
Poulsen (2021), Usages of the Past in Roman Historiography, 245
emperor, commodus, cleander, favorite of the Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 422
emperor, commodus, roman Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 30, 116, 257, 263, 267, 268
Rizzi (2010), Hadrian and the Christians, 134
Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 1, 2, 11, 12, 25, 54, 83, 98, 99, 109, 110, 134, 145, 157, 163, 193
emperor, compares moses with lycurgus, julian, roman Feldman (2006), Judaism and Hellenism Reconsidered, 523
emperor, complicated persona of julian Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 72, 73, 74, 75, 76, 77, 78, 79, 84
emperor, constans Amsler (2023), Knowledge Construction in Late Antiquity, 124
Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 367, 369
Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 63, 70
Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 23, 24, 103
Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 193
emperor, constantine Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 146, 188
Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 38, 117, 180, 181
Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 160, 193
Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 150, 156, 225, 226, 234, 244
O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 1, 2, 3, 4, 5, 10, 49, 234, 235
Ployd (2023), Augustine, Martyrdom, and Classical Rhetoric, 96
Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 164, 165, 166, 167, 168
Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 206
van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 18, 46, 198
emperor, constantine i Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 1, 48, 49, 50, 55, 63, 67, 68, 70, 71, 74, 114, 146, 170, 180, 250, 278, 279, 284
Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 11, 12, 13, 14, 16, 17, 18, 19, 20, 22, 23, 24, 25, 40, 49, 56, 72, 74, 98, 127, 128, 132, 139, 142, 143, 144, 146, 147, 149, 163, 171, 172, 185, 186, 188, 189, 190, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 203, 204, 206, 207, 208, 219, 220, 228, 229, 234, 272, 273, 276, 286, 289, 296
emperor, constantine ii Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 369
Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 194
emperor, constantine ix Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 246
emperor, constantine the great Huttner (2013), Early Christianity in the Lycus Valley, 228, 284, 287, 288
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 2, 139, 378, 393, 541, 542, 546
emperor, constantine v Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 245
emperor, constantine vii MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 146
emperor, constantine, crispus, son of Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 16, 128, 194
emperor, constantine, eutropia, mother-in-law of Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 17
emperor, constantine, helena, mother of Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 16, 17, 22, 23, 25, 117, 132, 142, 149, 172, 192, 194, 199, 228, 296
emperor, constantine, roman Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 359, 382, 383
Rizzi (2010), Hadrian and the Christians, 54, 97, 130, 150
emperor, constantine, roman, 324-37, and the galerian hypothesis Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 42
emperor, constantine, roman, 324-37, condemned porphyrys works Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 221
emperor, constantine, roman, 324-37, eye-witness of the persecution Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 42
emperor, constantine, roman, 324-37, vicennalia of Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 48
emperor, constantine, the great Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 16, 23, 35, 191, 361, 362, 369, 373, 379, 381
emperor, constantius Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 11, 44, 186, 238
Jenkyns (2013), God, Space, and City in the Roman Imagination, 24, 263, 337
emperor, constantius i Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 194
emperor, constantius ii Amsler (2023), Knowledge Construction in Late Antiquity, 110, 122, 123, 126
Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 369
Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 53, 54, 56, 63, 67, 68, 70, 71, 75
Huttner (2013), Early Christianity in the Lycus Valley, 286, 291, 294, 308, 309, 348
Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 18, 19, 22, 40, 51, 123, 186
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 545
O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 5, 6, 12, 13, 14
Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 145
emperor, constantius, chlorus Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 191
emperor, constantius, theodora, second wife of Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 194
emperor, controls celer’s egyptian experience, domitian Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 185, 195, 196, 198, 199, 202, 203, 204, 211, 216, 218
emperor, criticism of christian bible, julian Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 58
emperor, critique of paradise narrative, julian Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 143
emperor, cult Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 150
Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 98, 102
Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 91, 126, 132, 134, 140, 144, 145, 146, 148, 151, 206, 217, 219, 221, 223, 224
Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 250
Huttner (2013), Early Christianity in the Lycus Valley, 59, 61, 62, 63, 64, 66, 97, 139, 149, 152, 160, 166, 180, 181, 215, 278
Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 226, 232
Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 10, 56, 57, 63, 82, 157, 177, 196, 197, 198, 199, 209, 232, 236, 237, 238, 239, 261, 296, 330, 331, 341, 342, 343, 344
emperor, cult in germans Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 80, 81, 82
emperor, cult l Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 108, 109, 110, 112, 117, 139
emperor, cult l, as creative dialogue between ethnic groups Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 122
emperor, cult of gods, goddesses, and heroes, of the Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 313, 314, 416, 419, 420, 436, 526
emperor, cult of senate, attitude to Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 19, 20, 31, 32, 33, 34, 35, 36, 37, 43, 196, 197, 198, 199, 281
emperor, cult, altars Huttner (2013), Early Christianity in the Lycus Valley, 61, 62, 63
emperor, cult, emperor Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 94, 97, 160, 162, 165, 169
emperor, cult, priest/priesthood, in Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 103, 106
emperor, cult, priests Huttner (2013), Early Christianity in the Lycus Valley, 61, 97
emperor, cult, temples Huttner (2013), Early Christianity in the Lycus Valley, 62, 63, 64, 160
emperor, death of gaius, roman Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 154, 157
emperor, death, nero Galinsky (2016), Memory in Ancient Rome and Early Christianity, 145, 154, 223
emperor, death, tiberius Galinsky (2016), Memory in Ancient Rome and Early Christianity, 164
emperor, deceptive nero, bad, vanus Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 18
emperor, decius Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 361
Huttner (2013), Early Christianity in the Lycus Valley, 340
Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 64
Levine Allison and Crossan (2006), The Historical Jesus in Context, 368
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 356, 536, 539
Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 51
emperor, decius, roman Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 87, 94, 108, 207
emperor, decrees, of Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 288
emperor, dedications, to Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 198
emperor, deified, augustus Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 198
emperor, deified, commodus Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 198
emperor, deified, hadrian Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 198
emperor, deified, marcus aurelius Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 198
emperor, deified, nerva Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 198
emperor, deified, trajan Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 198
emperor, depiction in josephus, gaius, roman Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 137, 138, 139, 141, 142, 144, 145, 146, 148, 149, 158, 159
emperor, diocletian Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 35, 191, 288, 294, 334, 364, 370
Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 209, 210, 220
Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 44, 137, 245
Huttner (2013), Early Christianity in the Lycus Valley, 167, 274, 275, 276, 277, 288, 317, 335, 340, 343, 345, 346, 347, 350
Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 15, 88
Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 71, 78, 82, 159
Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 156
emperor, diocletian, roman Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 361
emperor, diocletian, roman, 284-305 Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 256, 261, 262, 324
emperor, diocletian, roman, 284-305, 1st edict Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 7, 43, 64, 81
emperor, diocletian, roman, 284-305, 2nd edict Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 82
emperor, diocletian, roman, 284-305, 3rd edict Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 44
emperor, diocletian, roman, 284-305, 4th edict Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 44, 84, 85, 86, 87
emperor, diocletian, roman, 284-305, administrative skills Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 35
emperor, diocletian, roman, 284-305, armys support Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 32
emperor, diocletian, roman, 284-305, associated with jupiter Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 12
emperor, diocletian, roman, 284-305, background of Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 32
emperor, diocletian, roman, 284-305, building programme of Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 35
emperor, diocletian, roman, 284-305, chief instigator of persecution Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 41
emperor, diocletian, roman, 284-305, consults apollo at didyma Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 12, 41, 70
emperor, diocletian, roman, 284-305, creates the tetrarchy Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 32
emperor, diocletian, roman, 284-305, cruelty during the persecution Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 44
emperor, diocletian, roman, 284-305, eastern military limes of Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 35
emperor, diocletian, roman, 284-305, edict against incest Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 37, 71, 81, 91
emperor, diocletian, roman, 284-305, edict against the manichees Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 37, 81
emperor, diocletian, roman, 284-305, edict on maximum prices Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 81, 107, 117
emperor, diocletian, roman, 284-305, edicts against adultery Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 70
emperor, diocletian, roman, 284-305, edicts against the christians Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 37, 90
emperor, divinity of elites, romans govern through Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 208, 295, 296, 368, 369, 370, 371, 372, 373, 385, 387, 388, 389, 390, 391, 392, 393, 394, 395
emperor, domitian Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 3, 188, 192, 198, 213, 276, 281, 284, 288, 564, 653, 689
Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 100, 107, 114, 116, 117
Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 114
Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 57
Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 137
Huttner (2013), Early Christianity in the Lycus Valley, 62, 63, 102, 159, 160, 161, 180, 181
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 339, 342, 379, 417, 422, 531, 536
McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 125, 248
Poulsen (2021), Usages of the Past in Roman Historiography, 47, 48, 49, 50, 52, 55, 63, 71, 72, 73, 74, 75, 76, 77, 79, 84, 86, 171, 183, 185, 218, 227, 235, 236, 243, 244
Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 133
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 111, 118
emperor, domitian, roman Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 361
Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 23, 32, 76, 109, 236, 274
Rizzi (2010), Hadrian and the Christians, 17, 73, 93
Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 45, 49, 74, 80, 81, 193
emperor, domitian, t. flavius domitianus, as ‘bad’ Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 153, 154, 155
emperor, edicts/letters, hadrian Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 381, 415, 433, 478, 479, 502, 503, 504, 537
emperor, educator of Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 164
emperor, elagabal Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 355, 478
emperor, elagabalus Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 676
Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 31
Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 233, 234
emperor, elagabalus, roman Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 303
Rizzi (2010), Hadrian and the Christians, 115
emperor, elagabulus, roman Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 36, 37, 188
emperor, elevation of patriarchs to senatorial rank and, julian Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 228
emperor, empire Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 63, 223
emperor, ends marriage ban, septimius severus Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 17, 18, 19, 101, 104, 105, 106, 107, 108, 109, 381
emperor, enemy of philosophy in philostratus, nero Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 263, 264
emperor, enemy to apollonius of tyana, domitian Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 262, 263, 270, 271, 272, 304, 305
emperor, expulsion of jews from rome by, claudius, roman Feldman (2006), Judaism and Hellenism Reconsidered, 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 335, 336, 337, 340, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 367, 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 379, 380, 381, 382, 383, 384, 385, 386, 387, 388, 389, 390, 391, 392, 393, 394, 395, 396, 397, 398, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 410, 414, 415, 416, 417, 418, 419, 420, 421, 422, 423, 424, 425, 426, 427, 428, 429, 430, 431, 432, 433, 434, 435, 436, 437, 438, 439, 440, 441, 442, 445, 446, 447, 448, 449, 450, 451, 452, 453, 454, 455, 456, 457, 458, 459, 460, 461, 462, 463, 464, 465, 466, 467, 468, 469, 470, 471, 472, 473, 474, 475, 476, 477, 478, 479, 480, 481, 482, 483, 484, 485, 486, 487, 488, 489, 490, 491, 492, 493, 494, 495, 496, 497, 498, 499, 500, 501, 502, 503, 504, 505, 506, 507, 508, 509, 510, 511, 512, 513, 514, 515, 516, 517, 518, 519, 520, 521, 523, 524, 526, 527, 528, 529, 530, 531, 532, 533, 534, 535, 536, 537, 538, 539, 540, 541, 542, 543, 544, 545, 546, 547, 548, 549, 550, 551, 552, 553, 554, 555, 557, 558, 559, 560, 561, 562, 563, 564, 565, 566, 567, 568, 569, 570, 571, 572, 573, 574, 575, 576, 579, 580, 581, 582, 583, 584, 585, 586, 587, 588, 589, 590, 591, 592, 593, 594, 595, 596, 597, 598, 599, 600, 601, 602, 603, 604, 605, 608, 609, 610, 611, 612, 613, 614, 615, 616, 617, 618, 619, 620, 621, 622, 623, 624, 625, 626, 627, 628, 629, 630, 631, 632, 633, 634, 637, 638, 639, 640, 641, 642, 643, 644, 645, 646, 647, 648, 649, 650, 651, 652, 653, 654, 655, 656, 657, 658, 659, 660, 661, 662, 663, 664, 665, 666, 667, 668, 669, 670, 671, 672, 677, 678, 679, 680, 681, 682, 683, 684, 685, 686, 687, 688, 689, 690, 691, 692, 693, 695, 696, 697, 698, 699, 700, 701, 702, 703, 704, 705, 706, 707, 708, 709, 710, 711, 712, 713, 714, 715, 716, 717, 718, 719, 720, 721, 723, 724, 725, 726, 727, 728, 729, 730, 731, 732, 733, 734, 735, 736, 737, 738, 739, 740, 741, 742, 743, 744, 745, 746, 747, 748, 749, 750, 751, 752, 753, 754, 755, 756, 757, 758, 764, 765, 767, 768, 770, 771, 772, 773, 774, 775, 776, 777, 778, 779, 780, 785, 786, 788, 789, 790, 791, 792, 793, 794, 795, 796, 797, 798, 799, 800, 801, 802, 803, 891, 892
emperor, failed student, nero Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 108, 109
emperor, flavius clemens, cousin of domitian, charged with drifting into jewish practices Feldman (2006), Judaism and Hellenism Reconsidered, 298
emperor, franz joseph i Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 296
emperor, frederick ii Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 296
emperor, frederick iii Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 296
emperor, frontispiece, arcadius Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 19, 20, 21, 86, 152, 158
emperor, gaius Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 278
Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 387
Levison (2009), Filled with the Spirit, 199, 356
Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 48, 49, 50, 51, 112
emperor, gaius caligula, caesar Jenkyns (2013), God, Space, and City in the Roman Imagination, 8, 19, 80, 81, 107, 188, 243
emperor, galba Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 37, 172
Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 190
Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 14
Jenkyns (2013), God, Space, and City in the Roman Imagination, 37, 129, 138, 139, 159, 163
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 320, 366
Poulsen (2021), Usages of the Past in Roman Historiography, 48, 78, 79, 80, 92, 217
emperor, galerius Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 191, 334, 379
Huttner (2013), Early Christianity in the Lycus Valley, 218
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 541, 548, 549
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 61, 70, 71, 72, 73, 74, 139
emperor, galerius, diocletians eastern caesar and later, caesar Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 294, 295, 296, 297, 298, 299, 300, 305
emperor, galerius, diocletians eastern caesar and later, caesar, and diocletians retirement Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 45
emperor, galerius, diocletians eastern caesar and later, caesar, and palace fire at nicomedia Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 44
emperor, galerius, diocletians eastern caesar and later, caesar, edict of toleration of Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 49
emperor, galerius, diocletians eastern caesar and later, caesar, persian victory of Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 43
emperor, galerius, diocletians eastern caesar and later, caesar, so-called instigator of the persecution Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 6, 42
emperor, gallienus Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 190
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 358, 359, 413, 422
emperor, generosity, hadrian Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 493
emperor, genius, of Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 614
emperor, genius, of the Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 97
emperor, geta Huttner (2013), Early Christianity in the Lycus Valley, 64
emperor, geta, roman Rizzi (2010), Hadrian and the Christians, 127
emperor, god’s son, roman Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 105, 107
emperor, gordian iii Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 293
Huttner (2013), Early Christianity in the Lycus Valley, 234
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 357, 366
emperor, gratian Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 379
Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 162, 210
Huttner (2013), Early Christianity in the Lycus Valley, 295
Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 8, 152, 170, 171, 172, 173, 174, 175
Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 153
Van Nuffelen (2012), Orosius and the Rhetoric of History, 85, 105, 199, 200
van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 47, 111, 127
emperor, gratian, roman Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 218, 235
emperor, hadrian Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 201
Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 4, 17, 18, 25, 42, 94, 185, 190, 256, 266, 268, 281, 282, 288, 289, 291, 306, 331, 332, 336, 360, 361, 481, 542, 544, 652, 662, 687, 690
Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 102, 110, 111, 113, 117, 134, 147
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Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 91
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emperor, hunting grounds in mysia, hadrian Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 402
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emperor, in egypt, vespasian, declared Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 275, 278
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emperor, israel’s god depicted as an Hayes (2022), The Literature of the Sages: A Re-Visioning, 44, 352, 585
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emperor, justin Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 121
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emperor, legal corpus, justinian Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 106
emperor, legislation favorable to jews and dissident christians by, john, usurping Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 236, 249, 250
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emperor, leo Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 372, 373, 402
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emperor, leo iii Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 328, 398
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emperor, libations in honour to the Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 52, 104, 217, 218, 219, 221, 223
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emperor, literary connections to nebuchadnezzar, gaius, roman Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 141
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Huttner (2013), Early Christianity in the Lycus Valley, 241, 266, 335
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emperor, macrinus Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 113
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 355
emperor, magnentius Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 18
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emperor, maurice Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 370
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emperor, maurice, peter, brother of the Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 267
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Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 194, 210
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emperor, maximinus Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 250
emperor, maximinus daia Huttner (2013), Early Christianity in the Lycus Valley, 279, 281
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emperor, maximinus daia, roman Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 185
emperor, maximinus thrax de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 168
emperor, maximus, roman Beduhn (2013), Augustine's Manichaean Dilemma, vol. 1, 196, 343, 351
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emperor, murders committed by, nero Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 220, 230, 276, 280, 286, 291, 295, 296, 297, 298, 299, 300, 353
emperor, names of cities, hadrian Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 347
emperor, nero Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 37, 86, 172, 173, 174, 256, 288
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Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 36, 48, 250
Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 267, 270
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Galinsky (2016), Memory in Ancient Rome and Early Christianity, 27, 50, 53, 54, 154, 155, 156, 157, 158, 160, 161, 162, 163, 164
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emperor, nero, bad Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 17
emperor, nero, roman Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 223
Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 32, 36, 49, 83, 109, 211
Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 41, 44, 45, 46, 47, 188
Rizzi (2010), Hadrian and the Christians, 41, 103, 104, 119, 120, 129
emperor, nero, un, observed life Jenkyns (2013), God, Space, and City in the Roman Imagination, 15, 26, 78, 79, 80, 172, 173
emperor, nerva Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 185, 263, 678
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emperor, nicephorus i Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 292, 328
emperor, numen of the Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 40, 176, 346
emperor, numerian Van Nuffelen (2012), Orosius and the Rhetoric of History, 112
emperor, octavian, later augustus Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 6, 60, 167
emperor, octavian, later augustus, appearance in satires Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 2
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emperor, of rome, julian Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 101, 159
emperor, of the Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 29, 30, 53, 54, 111, 158, 159
emperor, on jesus’ fast, julian Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 212
emperor, on role of comedy, marcus aurelius Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 166, 167
emperor, on role of tragedy, marcus aurelius Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 166, 167
emperor, or king, theology, god as Hayes (2022), The Literature of the Sages: A Re-Visioning, 44, 352, 585
emperor, orthodoxy, and the Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 122, 123, 124
emperor, otho Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 37
Jenkyns (2013), God, Space, and City in the Roman Imagination, 47, 136, 139, 161
emperor, otho, roman Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 353
emperor, panegyric of constantius, julian Gee (2013), Aratus and the Astronomical Tradition, 172
emperor, panhellenion, hadrian Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 474
emperor, performance and, nero Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 5, 304, 315, 316, 317, 334, 342
emperor, performing greek tragedy, nero Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 165, 166
emperor, pertinax Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 183
Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 271
Poulsen (2021), Usages of the Past in Roman Historiography, 245
emperor, petronius maximus Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 4, 23, 104, 106, 108, 116
Hitch (2017), Animal sacrifice in the ancient Greek world, 4, 23, 104, 106, 108, 116
emperor, philip Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 168
emperor, philippus arabs Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 357, 366, 418, 422
emperor, philosopher king in philostratus, vespasian Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 262, 263, 264, 265, 266, 267, 268, 269, 270, 277, 294
emperor, phocas Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 364, 387
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emperor, poetic rivalry with lucan, nero Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 104, 110, 111, 114
emperor, portrait Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 16, 107
emperor, portraits of hadrian Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 157
emperor, possible spuriousness of letter, julian Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 112
emperor, posthumous impersonations, nero Galinsky (2016), Memory in Ancient Rome and Early Christianity, 145, 156, 157
emperor, power of Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 13, 300, 365
emperor, praises vedius iii, antoninus pius Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 383
emperor, prayers, for the Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 196
emperor, price, simon, on sacrifices to Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 180
emperor, princeps, title of roman Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 182
emperor, probus Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 548
emperor, proconsul, ulpius traianus, father of the Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 365
emperor, procopius Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 40
emperor, proculus, roman Rizzi (2010), Hadrian and the Christians, 113
emperor, prodigies and, nero Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 7, 12, 276, 288, 295, 298, 302, 305, 306, 307, 308, 311, 319, 324, 325, 326, 331, 334, 336, 337, 338
emperor, prophecy, concerning the Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 196, 197
emperor, proposal to rebuild jerusalem temple by, julian Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 189, 355
emperor, prosperity prayed for Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 17, 267
emperor, psychology of nero Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 318, 319
emperor, public building, role of Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 475
emperor, public responses to death, nero Galinsky (2016), Memory in Ancient Rome and Early Christianity, 154, 155, 156, 158, 160, 161
emperor, pupienus Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 191
emperor, purification performed by, nero Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 289, 290
emperor, recontextualization of septimius severus Perry (2014), Gender, Manumission, and the Roman Freedwoman, 125, 126
emperor, relationship with agrippina the younger, nero Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 5, 286, 293, 294, 297
emperor, relationship with army, nero Galinsky (2016), Memory in Ancient Rome and Early Christianity, 158, 160, 161
emperor, religious offices/activities, tiberius Galinsky (2016), Memory in Ancient Rome and Early Christianity, 100
emperor, renovated ludus at capua, nero Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 229
emperor, revision of festival calendar, hadrian Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 111
emperor, roman Allison (2018), 4 Baruch, 91, 351
Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 71, 72, 87, 104, 106, 163, 185
Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 118
emperor, roman, in the babylonian talmud Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 58, 60, 61, 62, 63, 64, 65, 66, 68, 73, 76
emperor, romanos i lekapenos Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 264, 276
emperor, romanos iii Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 139
emperor, rome, coins with the image of the Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 172, 173
emperor, saturninus, roman Rizzi (2010), Hadrian and the Christians, 111, 119
emperor, scribe of augustus Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 132, 133
emperor, searches for the nile sources, nero Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 41, 81, 110, 285, 290
emperor, senate, and Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 145, 147, 179, 180, 182, 183, 184, 189, 190, 191, 194, 195, 196, 197, 198, 201, 216
emperor, senate, and security of Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 165
emperor, senate, prayer, to moon-goddess, prayers for prosperity of knights, and whole roman people Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 17, 267
emperor, septimius severus Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 49, 94, 125, 126, 141, 183, 188, 196, 198, 282, 359, 360, 411, 438, 684
Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 67
Huttner (2013), Early Christianity in the Lycus Valley, 64, 257, 260, 298
Isaac (2004), The invention of racism in classical antiquity, 333
Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 72
Perry (2014), Gender, Manumission, and the Roman Freedwoman, 37
Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 17, 18, 19, 67, 87, 381
Poulsen (2021), Usages of the Past in Roman Historiography, 245
Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 163
emperor, septimius severus, grandfather ? of the Isaac (2004), The invention of racism in classical antiquity, 332, 333
emperor, septimius severus, roman Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 24
Rizzi (2010), Hadrian and the Christians, 135
emperor, serpent, julian Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 179
emperor, severus Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 121
emperor, severus alexander Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 126, 183, 330, 360
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 355, 378, 422, 473, 478, 523
emperor, severus alexander, roman Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 27, 262
Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 3, 66, 97, 199, 200
emperor, shield of virtues, augustus Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 195, 196
emperor, signs recorded by suetonius, tiberius Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 162
emperor, social legislation, augustus Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 115, 116, 117, 118, 119, 204, 381
emperor, social reforms of augustus Perry (2014), Gender, Manumission, and the Roman Freedwoman, 12, 23, 29, 62, 63, 64, 66, 80, 92
emperor, statue of marcus aurelius Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 132, 134
emperor, statue of vespasian Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 134
emperor, statues of nero Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 311
emperor, statues, hadrian Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 133, 134
emperor, supports vedius iii, antoninus pius Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 372, 383
emperor, tacitus Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 357
emperor, tacitus, the Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 301
emperor, temple of nero Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 330, 331
emperor, theodore ii laskaris Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 142, 367, 373
emperor, theodosius Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 163
emperor, theodosius i Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 22
Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 367, 371, 379
Galinsky (2016), Memory in Ancient Rome and Early Christianity, 268
Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 1, 50, 51, 55, 63, 68, 70, 73, 74, 75, 116, 166, 179, 180, 299, 343, 344, 346, 349
Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 182, 247, 255
Huttner (2013), Early Christianity in the Lycus Valley, 338, 348
Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 20, 23, 24, 42, 51, 52, 142, 219, 220, 234
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 542
McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 93, 109, 237
O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 5, 6, 12, 13, 14, 15, 17, 18, 19, 20, 21, 22, 29, 287, 288
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 240, 241, 249
van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 31, 46, 127, 171
emperor, theodosius ii Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 288, 309, 367, 371
Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 67, 179
Huttner (2013), Early Christianity in the Lycus Valley, 315
Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 21, 24, 26, 27, 28, 42, 46, 51, 55, 56, 71, 74, 88, 101, 114, 118, 143, 144, 148, 153, 217, 296
Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 15
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 207, 243, 264, 274, 276, 277, 278, 291, 299, 301
van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 47
emperor, theodosius ii, eastern roman Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 17
emperor, theodosius ii, roman Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 208
emperor, theodosius over destruction of a synagogue, ambrose, conflict of with Feldman (2006), Judaism and Hellenism Reconsidered, 201
emperor, theodosius the great roman Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 211, 221, 226, 228, 229, 230, 236
emperor, theodosius, roman Rizzi (2010), Hadrian and the Christians, 112, 136
emperor, theodosius’ flacilla wife Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 89
emperor, tiberius Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 183, 234
Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 37
Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 12, 178, 182, 186, 188, 197, 236, 276, 323, 352, 353, 355, 650, 651, 685
Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 248, 249, 253, 257, 262, 263, 265
Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 235, 267, 268, 269, 277
Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 97, 105, 106, 107, 109, 110, 113, 115, 116, 121, 122, 142, 158, 171, 172, 221
Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 148
Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 103, 106, 262
Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 278, 279
Galinsky (2016), Memory in Ancient Rome and Early Christianity, 50, 52, 54, 55, 56, 57, 58, 59, 89, 163
Huttner (2013), Early Christianity in the Lycus Valley, 61, 62
Jenkyns (2013), God, Space, and City in the Roman Imagination, 18, 45, 48, 49, 78, 93, 118, 187, 216
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 314, 320, 324, 326, 328, 329, 330, 331, 366, 380, 405, 417, 420, 483
McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 86, 113, 130
Mueller (2002), Roman Religion in Valerius Maximus, 9, 24, 25, 31, 32, 39, 52, 53, 56, 63, 67, 68, 71, 77, 78, 81, 87, 88, 89, 95, 96, 98, 100, 101, 104, 105, 108, 127, 175, 179, 180
Nasrallah (2019), Archaeology and the Letters of Paul, 120, 188, 190, 201
Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 91, 143
Poulsen (2021), Usages of the Past in Roman Historiography, 8, 10, 47, 63, 81, 82, 83, 84, 107, 178, 179, 183, 206, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 253, 254
Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 189
Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 43
Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 98, 130, 133
Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 264, 267, 268, 272, 273, 274, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 298
Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 7, 38, 109, 250, 542
Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 368
Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 86, 134, 153, 154, 155, 168, 207, 209, 223, 242
Van Nuffelen (2012), Orosius and the Rhetoric of History, 95, 189
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 203
emperor, tiberius constantine de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 249, 250
emperor, tiberius ii Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 48, 263, 267
emperor, tiberius, germanicus, nephew of the Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 328, 353
emperor, tiberius, philo, on Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 250
emperor, tiberius, roman Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 179, 230, 235
Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 32, 33, 34, 36, 49, 81, 82
Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 86
Rizzi (2010), Hadrian and the Christians, 29, 117
Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 26, 45, 48, 53, 60, 74, 75, 76, 77, 155, 185
emperor, titus Athanassaki and Titchener (2022), Plutarch's Cities, 48, 52, 53
Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 214
Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 179, 183, 190, 194, 288, 475
Gruen (2011), Rethinking the Other in Antiquity, 186, 193, 194
Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 115, 135, 240, 242
Huttner (2013), Early Christianity in the Lycus Valley, 102, 160
Jenkyns (2013), God, Space, and City in the Roman Imagination, 50, 78, 80, 92, 159
Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 199
Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 163, 176, 296
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 341
Nasrallah (2019), Archaeology and the Letters of Paul, 197, 233
Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 89
Poulsen (2021), Usages of the Past in Roman Historiography, 76, 243
Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 316, 318, 374
Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 466, 469, 472, 479, 542, 543, 544, 571
Van Nuffelen (2012), Orosius and the Rhetoric of History, 189
emperor, titus, roman Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 3, 6, 61, 224, 226
Rizzi (2010), Hadrian and the Christians, 90, 98, 104, 107, 138
Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 41, 45, 47
emperor, traian Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 145, 163
emperor, trajan Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 146, 188, 201
Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 4, 18, 45, 46, 127, 185, 186, 196, 281, 284, 331, 334, 358, 523, 545, 678
Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 259, 260
Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 271
Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 31, 107, 108, 110, 114, 130
Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 115, 117, 120
Galinsky (2016), Memory in Ancient Rome and Early Christianity, 253
Huttner (2013), Early Christianity in the Lycus Valley, 63, 85, 168, 213, 214, 215, 332, 333, 334
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 343, 344, 345, 346, 347, 379, 415, 478, 503, 504, 531, 536, 537
Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 217, 270, 370, 371
Poulsen (2021), Usages of the Past in Roman Historiography, 10, 12, 47, 48, 50, 52, 62, 63, 71, 72, 73, 74, 75, 76, 79, 80, 82, 84, 86, 241
Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 254, 278, 362, 368, 385, 392, 525
emperor, trajan, m. ulpius traianus, later caesar nerva traianus augustus, as ‘good’ Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 154, 155, 186
emperor, trajan, roman Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 23, 33, 51, 90, 232
Rizzi (2010), Hadrian and the Christians, 7, 9, 12, 31, 54, 73, 74, 75, 77, 89, 115, 120, 121, 126, 147, 150
Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 27, 49, 60, 81
emperor, undermines religion, tiberius Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 185, 187, 189, 190, 191, 192, 193, 194, 195, 196, 197, 204, 209
emperor, valens Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 422
Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 174, 379
Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 161
Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 51, 55, 56, 59, 68, 70, 71, 77, 166, 173
Huttner (2013), Early Christianity in the Lycus Valley, 295
Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 29, 40, 51, 113, 123, 151
Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 8, 9, 139, 174
Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 35, 103, 152, 154, 155, 175
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 206, 238, 239
van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 47, 111
emperor, valentinian Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 187
Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 120
emperor, valentinian i Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 174, 379
Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 51, 67
Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 255
Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 40
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 239, 242, 247
van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 34
emperor, valentinian ii O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 10, 11, 14, 15
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 241, 249
van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 46, 47, 111, 127
emperor, valentinian iii Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 179
Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 67, 87, 103
Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 21, 42, 118
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 207, 277
emperor, valentinian, vallebana, city of Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 35, 36
emperor, valerian Huttner (2013), Early Christianity in the Lycus Valley, 340
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 358, 536
Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 51
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 40, 93, 139, 140, 170
emperor, veneration, hadrian Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 346, 526
emperor, verus lucius, roman Rizzi (2010), Hadrian and the Christians, 114
emperor, vespasian Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 100, 179, 192, 193, 208, 353, 475, 519, 520, 573, 595
Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 106, 225
Galinsky (2016), Memory in Ancient Rome and Early Christianity, 136
Huttner (2013), Early Christianity in the Lycus Valley, 75, 208, 209
Jenkyns (2013), God, Space, and City in the Roman Imagination, 6, 35, 39, 228, 245, 259, 263
Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 11, 15, 163
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 338, 339, 341, 342, 417, 418, 433, 501
Perry (2014), Gender, Manumission, and the Roman Freedwoman, 144
Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 67, 83, 199, 287, 373
Poulsen (2021), Usages of the Past in Roman Historiography, 76, 77, 184, 203
Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 144
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 118
emperor, vespasian, roman Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 230, 267
Rizzi (2010), Hadrian and the Christians, 71, 73, 91, 104, 107, 116, 119, 120
emperor, villas of domitian Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 159
emperor, visits ephesos, antoninus pius Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 398
emperor, vitellius Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 37
Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 192, 353
Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 269, 270, 272, 276
Galinsky (2016), Memory in Ancient Rome and Early Christianity, 50, 52, 54
Gruen (2011), Rethinking the Other in Antiquity, 194
Jenkyns (2013), God, Space, and City in the Roman Imagination, 48, 136, 140, 141, 187, 225
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 366
Poulsen (2021), Usages of the Past in Roman Historiography, 76, 77, 179, 184, 217
emperor, vitellius, l., father of Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 26
emperor, wilhelm ii Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 296
emperor, worship Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 44, 165, 168, 169, 170, 171, 181
Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 54, 62, 106
emperor, worship, emperor, cult Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 24, 121, 229, 235, 237, 245, 297, 298, 299
emperor, worshipful treatment of nero Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 305, 309, 344, 345, 360
emperor, x, roman Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 46, 59, 62, 63, 64, 65, 70, 71, 75, 141, 142, 200, 202, 208, 214, 215, 216, 217, 223, 224, 226, 227, 231, 232, 233
emperor, zeno Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 196, 204
Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 369, 370, 373, 392, 397, 402
Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 110, 113
Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 46, 130
Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 28, 53, 145, 162, 245, 246, 247, 251, 252, 253, 254
Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 279, 280, 315
Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 228
Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 313
Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 266, 273
emperor, ‘beloved of isis’, domitian Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 124, 195
emperor/lucius, verus, vedius gaius, receives Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 183, 268
emperors Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 113
Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205
Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 145, 194
emperors, =valentian i, valens, valentinian valentinian dynasty, or valentinianic gratian Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 146
emperors, absence from rome of Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 45, 46
emperors, abuse of acropolis, athenian Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 88
emperors, acta of Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 38, 341
emperors, adoption by Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 119, 126, 229, 232, 234, 235, 236, 237
emperors, adoratio of Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 47, 48
emperors, alexander severus Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 78
emperors, and alexander, severan Pinheiro et al. (2015), Philosophy and the Ancient Novel, 151
emperors, and egypt, antoninus pius Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 267, 285
emperors, and egypt, caligula, gaius Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 37, 38, 39, 40, 109, 123
emperors, and egypt, caracalla Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 232, 233
emperors, and egypt, claudius Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 37, 38, 39, 40, 108, 123, 129, 202
emperors, and egypt, commodus Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 230, 231
emperors, and egypt, domitian Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 15, 123, 124, 126
emperors, and egypt, hadrian Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 20, 130, 203, 224, 225, 229, 230, 232, 246, 247, 256, 258, 267
emperors, and egypt, marcus aurelius Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 19, 228, 229, 230, 232, 247, 248, 249, 250, 263, 264, 267
emperors, and egypt, nero Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 40, 41, 42
emperors, and egypt, octavian-augustus Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 3, 15, 29, 30, 31, 32, 33, 34, 35, 36, 37, 42, 76, 77, 78, 122, 126, 146, 166, 168, 173, 174, 187, 188, 193, 198, 205, 207, 208, 209, 211, 212, 216, 225, 232, 310
emperors, and egypt, septimius severus Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 231, 232
emperors, and egypt, tiberius Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 36, 37, 202
emperors, and egypt, titus Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 123, 133, 191, 205
emperors, and egypt, trajan Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 20, 203, 224, 225, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 252, 256, 267
emperors, and egypt, vespasian Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 13, 122, 123, 126, 127, 130, 131, 145, 146, 173, 239, 244, 257
emperors, and members of imperial family, divi and divae, deified Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 4, 18, 23, 45, 49, 98, 99, 179, 180, 182, 183, 184, 185, 186, 188, 189, 192, 195, 196, 198, 290, 338, 352, 353, 355, 357, 435
emperors, and part of imperial cult, sculpture, of Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 37, 132, 167, 170, 173, 182
emperors, and statue, of family Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 18, 21, 75
emperors, and zeus olympios, coins, with Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 188
emperors, antoninus diadumenianusnan Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 51, 54, 55, 108
emperors, archaeological and cultural evidence for Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 42, 93
emperors, as benefactors Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 268
emperors, as father figures Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 186
emperors, as gods Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 41, 42, 93
emperors, as human Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 138
emperors, as imperator Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 48, 49
emperors, as model benefactors Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 204, 216
emperors, as pater patriae, father, of empire Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 51, 62, 63, 65, 114, 115
emperors, as status vs. essence Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 31
emperors, asklepios of aegae in epidauros dedication, under christian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209, 210, 695
emperors, augustus Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 8, 78, 185
Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 22, 101, 102, 126, 143, 144
emperors, aurelia thaisous, lolliane, bad Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 153, 154, 155, 156, 160
emperors, caligula Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 22, 49, 51, 52, 61, 85, 87, 90, 91, 103, 104, 128
emperors, caracalla Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 85, 91
emperors, childlessness of Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 186, 229, 232, 235, 236, 237
emperors, cities’ modes of honoring Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 203
emperors, claudius Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 22, 104, 112, 121, 128
emperors, commodus Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 7, 14
Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 85, 107, 108, 114
emperors, community, and Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 8, 154
emperors, death of Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 67, 68, 70, 71
emperors, divinization of Jenkyns (2013), God, Space, and City in the Roman Imagination, 26, 29, 50, 214, 228, 229, 250
emperors, divinization, of roman Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 65
emperors, divinized Jenkyns (2013), God, Space, and City in the Roman Imagination, 26, 29, 50, 214, 228, 229, 250
emperors, divinized, gods Jenkyns (2013), God, Space, and City in the Roman Imagination, 26, 29, 50, 214, 228, 229, 250
emperors, divinized, religions, roman Jenkyns (2013), God, Space, and City in the Roman Imagination, 26, 29, 50, 214, 228, 229, 250
emperors, domitian Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 83, 85, 96, 106, 107
emperors, earliest Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 16
emperors, edicts, of Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 193, 194, 197, 288, 639
Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 9, 53, 138, 144, 149, 160, 192, 200, 226, 271, 321, 339
emperors, elagabalus Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 85
emperors, elites, and Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 154
emperors, fatum, and Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 175, 271, 272, 278, 281
emperors, galba Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 105, 106
emperors, gallienus Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 108
emperors, gordian i Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 108, 109
emperors, hadrian Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 137
Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 19, 23
emperors, hellenistic monarchs, see hellenistic kings, hellenistic queens, roman Jim (2022), Saviour Gods and Soteria in Ancient Greece, 9, 22, 212, 227, 254
emperors, holiness of Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 198
emperors, honours, for roman Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 206
emperors, illegitimate sons of Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 237
emperors, image, and invidia Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 98
emperors, image, invidia, and Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 98
emperors, imitatio Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 57, 97, 103, 109
emperors, imitation of Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 23, 24, 39, 45, 49, 50, 52, 79, 85, 91, 92, 104, 105, 106, 107, 112, 139, 152, 157, 170, 171, 193, 205, 206, 214, 218, 236, 237, 238, 239, 272, 274, 276
emperors, in roman palestine Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 93
emperors, influence on birth rates Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 175, 176
emperors, ius liberorum granted by Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 56, 153, 154, 172, 175, 176
emperors, jovian Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 105
emperors, julio-claudian Bernabe et al. (2013), Redefining Dionysos, 550
emperors, julius caesar Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 67, 99, 100, 108, 128, 129
emperors, legitimation options for Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 70, 73, 78, 135
emperors, liberalitas of Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 166, 220
emperors, lucius verus Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 20, 85, 91, 92, 107, 108
emperors, macrinus Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 54, 55
emperors, mandata, instructions, of Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 193, 288, 294
emperors, nero Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 64, 78
Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 22, 39, 51, 72, 79, 85, 86, 87, 90, 91, 104, 105, 106, 119, 156
emperors, of bishops, nicene, competing interests with Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 175, 190
emperors, on continuum of humanity and divinity Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 41
emperors, onomastics, roman Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 182, 183, 184, 185, 186
emperors, oracles, and roman Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 27
emperors, pagan Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 134, 135, 170, 171
emperors, persecution, by good Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 18
emperors, pliny the younger, c. plinius caecilius secundus, on ‘good’ vs. ‘bad’ Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 153, 154, 155, 156, 160
emperors, practice of astrologers Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 52, 263, 340, 359
emperors, pre-constantinian christian attitude to Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 128, 129, 130
emperors, princeps Poulsen (2021), Usages of the Past in Roman Historiography, 8, 9, 71, 72, 73, 74, 75, 76, 78, 79, 80, 81, 82, 84, 86, 169, 170, 171, 178, 179, 180, 183, 184, 185, 200, 204, 205, 207, 208, 209, 216, 227, 228, 229, 230, 231, 232, 233, 234, 236, 237, 238, 239, 241, 242, 243, 244, 245, 247, 248, 249, 253, 288, 301, 305, 314, 316
emperors, private sphere/privacy, and Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 8, 156
emperors, public eye, and Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 62, 79, 81
emperors, rejection by some, emperors, Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 42, 63
emperors, religio, religio, ritual, and Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 145, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 242
emperors, rethinking jesus divine sonship through Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 6, 10, 28, 95
emperors, rhetoric, used by roman Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 69, 92, 102, 114, 115, 139, 150, 151, 157, 168, 169, 193, 202
emperors, rituals of Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 62, 63, 65
emperors, roman Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 178, 179, 180, 181, 182, 183, 184, 185, 186, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198
Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 9, 26, 27, 56, 87, 88, 108, 109, 110, 146, 168, 169, 191, 198, 199, 200, 201, 202, 203, 204, 206, 207, 208, 212
emperors, roman civilization, empire and Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 29, 39, 41, 49, 51, 52, 53, 54, 55, 126, 136, 140, 145, 146, 167, 171, 172, 173, 182, 183, 191, 202, 203, 230, 232, 239, 244, 247, 248
emperors, roman context Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 79
emperors, roman empire/sociopolitical realm year of four Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 59, 90, 117
emperors, rome, and Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 207
emperors, rome, worship of statues of the roman Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 171, 172, 174, 175
emperors, sacrifice, for the Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 26
emperors, scholarly reexaminations of Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 16, 41, 42
emperors, seneca the younger, l. annaeus seneca, on ‘good’ vs. ‘bad’ Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 153
emperors, septimius severus Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 108
emperors, severan Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 201, 202
emperors, son of god as title for Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 18, 28, 93
emperors, son of god as title for roman Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 18, 28, 93
emperors, statues of Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 45, 46
emperors, statues, of Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 203
Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 61
emperors, teachers of the mouseion, paideutai, privileges granted to by Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 270, 401
emperors, temple, sacrifice for Bickerman and Tropper (2007), Studies in Jewish and Christian History, 351, 352, 571, 580
emperors, terminology of divinity Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 41, 42
emperors, tiberius Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 44, 102
emperors, topoi, ‘good’ and ‘bad’ Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 153, 154, 155, 156, 160, 186
emperors, tutelary deity, of kings Huttner (2013), Early Christianity in the Lycus Valley, 236, 237
emperors, tyrannical stereotypes and Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 207, 208
emperors, valentinian Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 105
emperors, vedius antoninus ii, p., vedius ii, m. cl. p. vedius, as ambassador to senate and, ? Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 273
emperors, vedius antoninus iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, ‘bauherr’, as ambassador to senate and Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 273, 274
emperors, vespasian Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 159
emperors, vitellius Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 67, 85, 94
emperors, worship of Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 164, 170, 171
emperors, worshipped in artemision Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 96
emperors, xerxes, and roman Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 37, 43
emperors, year of four Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 59, 90, 117
emperors, year of four zephyrinus, bishop Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 147
emperors, year of the four Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 37, 172
emperors, ῥύομαι‎, roman emperors, see human ‘saviours’, roman Jim (2022), Saviour Gods and Soteria in Ancient Greece, 9, 25, 28, 226
emperors, ῥύσια‎, roman emperors, see human ‘saviours’, roman Jim (2022), Saviour Gods and Soteria in Ancient Greece, 106
emperors, ‘good’ and ‘bad’ stereotypes Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 153, 154, 155, 156, 160, 186
emperors’, entourage, imperial representation, originating in Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 36
emperor’s, consilium, advisory council Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 276, 281
emperor’s, dress Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 12, 17, 24, 33, 34, 36, 37, 43, 44, 74, 84, 92, 94, 218, 219, 225, 226, 269
emperor’s, safety, for Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 401, 411, 422, 506
emperor’s, security, one-man rule, and Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 165
emperor”, festivals, “for the Huttner (2013), Early Christianity in the Lycus Valley, 62
gods/emperors, acta martyrum, sacrifices to Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 361

List of validated texts:
186 validated results for "emperor"
1. Hebrew Bible, Deuteronomy, 5.7-5.9, 5.16, 17.15, 18.18, 22.1-22.3, 22.5, 25.19, 28.64, 31.10-31.13, 34.10 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Claudius, Roman Emperor, expulsion of Jews from Rome by • Gaius (emperor) • Julian (emperor), proposal to rebuild Jerusalem temple by • Julian the Emperor (Apostate) • Persia and Persians, emperor of • Roman emperor • Titus (Roman emperor) • language and style, Book of Judith, imperatives • moods, verbal, imperative

 Found in books: Allison (2018), 4 Baruch, 91; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 233; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 61; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 200; Feldman (2006), Judaism and Hellenism Reconsidered, 375, 397, 399, 400, 404, 405, 407, 541, 543, 588, 616, 703, 770, 794; Gera (2014), Judith, 144, 394, 412; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 355; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 112; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 230

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5.7 לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ׃ 5.8 לֹא־תַעֲשֶׂה־לְךָ פֶסֶל כָּל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ׃ 5.9 לֹא־תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃
5.16
כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לְמַעַן יַאֲרִיכֻן יָמֶיךָ וּלְמַעַן יִיטַב לָךְ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃
17.15
שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי אֲשֶׁר לֹא־אָחִיךָ הוּא׃
18.18
נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃
22.1
לֹא־תִרְאֶה אֶת־שׁוֹר אָחִיךָ אוֹ אֶת־שֵׂיוֹ נִדָּחִים וְהִתְעַלַּמְתָּ מֵהֶם הָשֵׁב תְּשִׁיבֵם לְאָחִיךָ׃
22.1
לֹא־תַחֲרֹשׁ בְּשׁוֹר־וּבַחֲמֹר יַחְדָּו׃ 22.2 וְאִם־אֱמֶת הָיָה הַדָּבָר הַזֶּה לֹא־נִמְצְאוּ בְתוּלִים לנער לַנַּעֲרָה׃ 22.2 וְאִם־לֹא קָרוֹב אָחִיךָ אֵלֶיךָ וְלֹא יְדַעְתּוֹ וַאֲסַפְתּוֹ אֶל־תּוֹךְ בֵּיתֶךָ וְהָיָה עִמְּךָ עַד דְּרֹשׁ אָחִיךָ אֹתוֹ וַהֲשֵׁבֹתוֹ לוֹ׃ 22.3 וְכֵן תַּעֲשֶׂה לַחֲמֹרוֹ וְכֵן תַּעֲשֶׂה לְשִׂמְלָתוֹ וְכֵן תַּעֲשֶׂה לְכָל־אֲבֵדַת אָחִיךָ אֲשֶׁר־תֹּאבַד מִמֶּנּוּ וּמְצָאתָהּ לֹא תוּכַל לְהִתְעַלֵּם׃
22.5
לֹא־יִהְיֶה כְלִי־גֶבֶר עַל־אִשָּׁה וְלֹא־יִלְבַּשׁ גֶּבֶר שִׂמְלַת אִשָּׁה כִּי תוֹעֲבַת יְהוָה אֱלֹהֶיךָ כָּל־עֹשֵׂה אֵלֶּה׃
25.19
וְהָיָה בְּהָנִיחַ יְהוָה אֱלֹהֶיךָ לְךָ מִכָּל־אֹיְבֶיךָ מִסָּבִיב בָּאָרֶץ אֲשֶׁר יְהוָה־אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה לְרִשְׁתָּהּ תִּמְחֶה אֶת־זֵכֶר עֲמָלֵק מִתַּחַת הַשָּׁמָיִם לֹא תִּשְׁכָּח׃
28.64
וֶהֱפִיצְךָ יְהוָה בְּכָל־הָעַמִּים מִקְצֵה הָאָרֶץ וְעַד־קְצֵה הָאָרֶץ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ עֵץ וָאָבֶן׃' '31.11 בְּבוֹא כָל־יִשְׂרָאֵל לֵרָאוֹת אֶת־פְּנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחָר תִּקְרָא אֶת־הַתּוֹרָה הַזֹּאת נֶגֶד כָּל־יִשְׂרָאֵל בְּאָזְנֵיהֶם׃ 31.12 הַקְהֵל אֶת־הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יִשְׁמְעוּ וּלְמַעַן יִלְמְדוּ וְיָרְאוּ אֶת־יְהוָה אֱלֹהֵיכֶם וְשָׁמְרוּ לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃ 31.13 וּבְנֵיהֶם אֲשֶׁר לֹא־יָדְעוּ יִשְׁמְעוּ וְלָמְדוּ לְיִרְאָה אֶת־יְהוָה אֱלֹהֵיכֶם כָּל־הַיָּמִים אֲשֶׁר אַתֶּם חַיִּים עַל־הָאֲדָמָה אֲשֶׁר אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ׃'' None
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5.7 Thou shalt have no other gods before Me. 5.8 Thou shalt not make unto thee a graven image, even any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. 5.9 Thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children, and upon the third and upon the fourth generation of them that hate Me,
5.16
Honour thy father and thy mother, as the LORD thy God commanded thee; that thy days may be long, and that it may go well with thee, upon the land which the LORD thy God giveth thee.
17.15
thou shalt in any wise set him king over thee, whom the LORD thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother.
18.18
I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him.
22.1
Thou shalt not see thy brother’s ox or his sheep driven away, and hide thyself from them; thou shalt surely bring them back unto thy brother. 22.2 And if thy brother be not nigh unto thee, and thou know him not, then thou shalt bring it home to thy house, and it shall be with thee until thy brother require it, and thou shalt restore it to him. 22.3 And so shalt thou do with his ass; and so shalt thou do with his garment; and so shalt thou do with every lost thing of thy brother’s, which he hath lost, and thou hast found; thou mayest not hide thyself.
22.5
A woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment; for whosoever doeth these things is an abomination unto the LORD thy God.
25.19
Therefore it shall be, when the LORD thy God hath given thee rest from all thine enemies round about, in the land which the LORD thy God giveth thee for an inheritance to possess it, that thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget.
28.64
And the LORD shall scatter thee among all peoples, from the one end of the earth even unto the other end of the earth; and there thou shalt serve other gods, which thou hast not known, thou nor thy fathers, even wood and stone.
31.10
And Moses commanded them, saying: ‘At the end of every seven years, in the set time of the year of release, in the feast of tabernacles, 31.11 when all Israel is come to appear before the LORD thy God in the place which He shall choose, thou shalt read this law before all Israel in their hearing. 31.12 Assemble the people, the men and the women and the little ones, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law; 31.13 and that their children, who have not known, may hear, and learn to fear the LORD your God, as long as ye live in the land whither ye go over the Jordan to possess it.’
34.10
And there hath not arisen a prophet since in Israel like unto Moses, whom the LORD knew face to face;'' None
2. Hebrew Bible, Esther, 1.10, 1.12, 1.14, 3.8 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Claudius, Roman Emperor, expulsion of Jews from Rome by • Gaius (Roman emperor), depiction in Josephus • Gaius (Roman emperor), in Antiquities and Legatio compared • Gaius (Roman emperor), literary connections to Ahasuerus/Artaxerxes (Persian king) • language and style, Book of Judith, imperatives

 Found in books: Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 146; Feldman (2006), Judaism and Hellenism Reconsidered, 559, 570, 599, 600, 710; Gera (2014), Judith, 380, 387

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1.12 וַתְּמָאֵן הַמַּלְכָּה וַשְׁתִּי לָבוֹא בִּדְבַר הַמֶּלֶךְ אֲשֶׁר בְּיַד הַסָּרִיסִים וַיִּקְצֹף הַמֶּלֶךְ מְאֹד וַחֲמָתוֹ בָּעֲרָה בוֹ׃
1.14
וְהַקָּרֹב אֵלָיו כַּרְשְׁנָא שֵׁתָר אַדְמָתָא תַרְשִׁישׁ מֶרֶס מַרְסְנָא מְמוּכָן שִׁבְעַת שָׂרֵי פָּרַס וּמָדַי רֹאֵי פְּנֵי הַמֶּלֶךְ הַיֹּשְׁבִים רִאשֹׁנָה בַּמַּלְכוּת׃
3.8
וַיֹּאמֶר הָמָן לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ יֶשְׁנוֹ עַם־אֶחָד מְפֻזָּר וּמְפֹרָד בֵּין הָעַמִּים בְּכֹל מְדִינוֹת מַלְכוּתֶךָ וְדָתֵיהֶם שֹׁנוֹת מִכָּל־עָם וְאֶת־דָּתֵי הַמֶּלֶךְ אֵינָם עֹשִׂים וְלַמֶּלֶךְ אֵין־שֹׁוֶה לְהַנִּיחָם׃' ' None
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1.10 On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Bizzetha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven chamberlains that ministered in the presence of Ahasuerus the king,
1.12
But the queen Vashti refused to come at the king’s commandment by the chamberlains; therefore was the king very wroth, and his anger burned in him.
1.14
and the next unto him was Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan, the seven princes of Persia and Media, who saw the king’s face, and sat the first in the kingdom:
3.8
And Haman said unto king Ahasuerus: ‘There is a certain people scattered abroad and dispersed among the peoples in all the provinces of thy kingdom; and their laws are diverse from those of every people; neither keep they the king’s laws; therefore it profiteth not the king to suffer them.'' None
3. Hebrew Bible, Exodus, 1.9, 4.10, 4.14, 4.30, 12.12, 15.3, 15.11, 15.20, 18.13, 18.25, 20.4-20.5, 20.12, 21.2, 22.25, 25.10-25.22, 28.1, 29.44, 30.30, 31.13 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Byzantine period, emperor • Claudius, Roman Emperor, expulsion of Jews from Rome by • Emperor worship • Heraclius, emperor • Julian (Emperor), criticism of Christian bible • Julian the Emperor (Apostate) • Roman emperor • Roman emperor, God’s son • Romans and Rome, emperor of • Titus (Roman emperor) • emperor • emperor cult, emperor worship • emperors • imperative verbs, directed toward God, offerings in inclusio, in the Shivata for Dew • language and style, Book of Judith, imperatives • moods, verbal, imperative

 Found in books: Allison (2018), 4 Baruch, 91; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 233; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 3; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 200; Feldman (2006), Judaism and Hellenism Reconsidered, 349, 378, 379, 382, 383, 384, 385, 404, 405, 501, 531, 541, 581; Gera (2014), Judith, 89, 240, 279, 314, 412, 453, 454; Katzoff (2019), On Jews in the Roman World: Collected Studies. 327, 333, 338; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 301; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 305; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 194; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 299; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 58; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 19; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 105, 106; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 150, 484

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1.9 וַיֹּאמֶר אֶל־עַמּוֹ הִנֵּה עַם בְּנֵי יִשְׂרָאֵל רַב וְעָצוּם מִמֶּנּוּ׃' 4.14 וַיִּחַר־אַף יְהוָה בְּמֹשֶׁה וַיֹּאמֶר הֲלֹא אַהֲרֹן אָחִיךָ הַלֵּוִי יָדַעְתִּי כִּי־דַבֵּר יְדַבֵּר הוּא וְגַם הִנֵּה־הוּא יֹצֵא לִקְרָאתֶךָ וְרָאֲךָ וְשָׂמַח בְּלִבּוֹ׃
12.12
וְעָבַרְתִּי בְאֶרֶץ־מִצְרַיִם בַּלַּיְלָה הַזֶּה וְהִכֵּיתִי כָל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם מֵאָדָם וְעַד־בְּהֵמָה וּבְכָל־אֱלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים אֲנִי יְהוָה׃
15.3
יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃
15.11
מִי־כָמֹכָה בָּאֵלִם יְהוָה מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא׃
18.13
וַיְהִי מִמָּחֳרָת וַיֵּשֶׁב מֹשֶׁה לִשְׁפֹּט אֶת־הָעָם וַיַּעֲמֹד הָעָם עַל־מֹשֶׁה מִן־הַבֹּקֶר עַד־הָעָרֶב׃
18.25
וַיִּבְחַר מֹשֶׁה אַנְשֵׁי־חַיִל מִכָּל־יִשְׂרָאֵל וַיִּתֵּן אֹתָם רָאשִׁים עַל־הָעָם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת׃
20.4
לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ 20.5 לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃
20.12
כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃
21.2
וְכִי־יַכֶּה אִישׁ אֶת־עַבְדּוֹ אוֹ אֶת־אֲמָתוֹ בַּשֵּׁבֶט וּמֵת תַּחַת יָדוֹ נָקֹם יִנָּקֵם׃
21.2
כִּי תִקְנֶה עֶבֶד עִבְרִי שֵׁשׁ שָׁנִים יַעֲבֹד וּבַשְּׁבִעִת יֵצֵא לַחָפְשִׁי חִנָּם׃
22.25
אִם־חָבֹל תַּחְבֹּל שַׂלְמַת רֵעֶךָ עַד־בֹּא הַשֶּׁמֶשׁ תְּשִׁיבֶנּוּ לוֹ׃ 25.11 וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר מִבַּיִת וּמִחוּץ תְּצַפֶּנּוּ וְעָשִׂיתָ עָלָיו זֵר זָהָב סָבִיב׃ 25.12 וְיָצַקְתָּ לּוֹ אַרְבַּע טַבְּעֹת זָהָב וְנָתַתָּה עַל אַרְבַּע פַּעֲמֹתָיו וּשְׁתֵּי טַבָּעֹת עַל־צַלְעוֹ הָאֶחָת וּשְׁתֵּי טַבָּעֹת עַל־צַלְעוֹ הַשֵּׁנִית׃ 25.13 וְעָשִׂיתָ בַדֵּי עֲצֵי שִׁטִּים וְצִפִּיתָ אֹתָם זָהָב׃ 25.14 וְהֵבֵאתָ אֶת־הַבַּדִּים בַּטַּבָּעֹת עַל צַלְעֹת הָאָרֹן לָשֵׂאת אֶת־הָאָרֹן בָּהֶם׃ 25.15 בְּטַבְּעֹת הָאָרֹן יִהְיוּ הַבַּדִּים לֹא יָסֻרוּ מִמֶּנּוּ׃ 25.16 וְנָתַתָּ אֶל־הָאָרֹן אֵת הָעֵדֻת אֲשֶׁר אֶתֵּן אֵלֶיךָ׃ 25.17 וְעָשִׂיתָ כַפֹּרֶת זָהָב טָהוֹר אַמָּתַיִם וָחֵצִי אָרְכָּהּ וְאַמָּה וָחֵצִי רָחְבָּהּ׃ 25.18 וְעָשִׂיתָ שְׁנַיִם כְּרֻבִים זָהָב מִקְשָׁה תַּעֲשֶׂה אֹתָם מִשְּׁנֵי קְצוֹת הַכַּפֹּרֶת׃ 25.19 וַעֲשֵׂה כְּרוּב אֶחָד מִקָּצָה מִזֶּה וּכְרוּב־אֶחָד מִקָּצָה מִזֶּה מִן־הַכַּפֹּרֶת תַּעֲשׂוּ אֶת־הַכְּרֻבִים עַל־שְׁנֵי קְצוֹתָיו׃ 25.21 וְנָתַתָּ אֶת־הַכַּפֹּרֶת עַל־הָאָרֹן מִלְמָעְלָה וְאֶל־הָאָרֹן תִּתֵּן אֶת־הָעֵדֻת אֲשֶׁר אֶתֵּן אֵלֶיךָ׃ 25.22 וְנוֹעַדְתִּי לְךָ שָׁם וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפֹּרֶת מִבֵּין שְׁנֵי הַכְּרֻבִים אֲשֶׁר עַל־אֲרֹן הָעֵדֻת אֵת כָּל־אֲשֶׁר אֲצַוֶּה אוֹתְךָ אֶל־בְּנֵי יִשְׂרָאֵל׃
28.1
וְאַתָּה הַקְרֵב אֵלֶיךָ אֶת־אַהֲרֹן אָחִיךָ וְאֶת־בָּנָיו אִתּוֹ מִתּוֹךְ בְּנֵי יִשְׂרָאֵל לְכַהֲנוֹ־לִי אַהֲרֹן נָדָב וַאֲבִיהוּא אֶלְעָזָר וְאִיתָמָר בְּנֵי אַהֲרֹן׃
28.1
שִׁשָּׁה מִשְּׁמֹתָם עַל הָאֶבֶן הָאֶחָת וְאֶת־שְׁמוֹת הַשִּׁשָּׁה הַנּוֹתָרִים עַל־הָאֶבֶן הַשֵּׁנִית כְּתוֹלְדֹתָם׃
29.44
וְקִדַּשְׁתִּי אֶת־אֹהֶל מוֹעֵד וְאֶת־הַמִּזְבֵּחַ וְאֶת־אַהֲרֹן וְאֶת־בָּנָיו אֲקַדֵּשׁ לְכַהֵן לִי׃
31.13
וְאַתָּה דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר אַךְ אֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ כִּי אוֹת הִוא בֵּינִי וּבֵינֵיכֶם לְדֹרֹתֵיכֶם לָדַעַת כִּי אֲנִי יְהוָה מְקַדִּשְׁכֶם׃'' None
sup>
1.9 And he said unto his people: ‘Behold, the people of the children of Israel are too many and too mighty for us;
4.10
And Moses said unto the LORD: ‘Oh Lord, I am not a man of words, neither heretofore, nor since Thou hast spoken unto Thy servant; for I am slow of speech, and of a slow tongue.’
4.14
And the anger of the LORD was kindled against Moses, and He said: ‘Is there not Aaron thy brother the Levite? I know that he can speak well. And also, behold, he cometh forth to meet thee; and when he seeth thee, he will be glad in his heart.
12.12
For I will go through the land of Egypt in that night, and will smite all the first-born in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgments: I am the LORD.
15.3
The LORD is a man of war, The LORD is His name.
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?
15.20
And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.
18.13
And it came to pass on the morrow, that Moses sat to judge the people; and the people stood about Moses from the morning unto the evening.
18.25
And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.
20.4
Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; 20.5 thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;
20.12
Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee.
21.2
If thou buy a Hebrew servant, six years he shall serve; and in the seventh he shall go out free for nothing.
22.25
If thou at all take thy neighbour’s garment to pledge, thou shalt restore it unto him by that the sun goeth down;
25.10
And they shall make an ark of acacia-wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof. 25.11 And thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about. 25.12 And thou shalt cast four rings of gold for it, and put them in the four feet thereof; and two rings shall be on the one side of it, and two rings on the other side of it. 25.13 And thou shalt make staves of acacia-wood, and overlay them with gold. 25.14 And thou shalt put the staves into the rings on the sides of the ark, wherewith to bear the ark. 25.15 The staves shall be in the rings of the ark; they shall not be taken from it. 25.16 And thou shalt put into the ark the testimony which I shall give thee. 25.17 And thou shalt make an ark-cover of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof. 25.18 And thou shalt make two cherubim of gold; of beaten work shalt thou make them, at the two ends of the ark-cover. 25.19 And make one cherub at the one end, and one cherub at the other end; of one piece with the ark-cover shall ye make the cherubim of the two ends thereof. 25.20 And the cherubim shall spread out their wings on high, screening the ark-cover with their wings, with their faces one to another; toward the ark-cover shall the faces of the cherubim be. 25.21 And thou shalt put the ark-cover above upon the ark; and in the ark thou shalt put the testimony that I shall give thee. 25.22 And there I will meet with thee, and I will speak with thee from above the ark-cover, from between the two cherubim which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.
28.1
And bring thou near unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that they may minister unto Me in the priest’s office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons.
29.44
And I will sanctify the tent of meeting, and the altar; Aaron also and his sons will I sanctify, to minister to Me in the priest’s office.
30.30
And thou shalt anoint Aaron and his sons, and sanctify them, that they may minister unto Me in the priest’s office.
31.13
’Speak thou also unto the children of Israel, saying: Verily ye shall keep My sabbaths, for it is a sign between Me and you throughout your generations, that ye may know that I am the LORD who sanctify you.' ' None
4. Hebrew Bible, Genesis, 1.27, 2.7, 9.20-9.24, 14.14, 14.18-14.20, 15.12, 18.3, 19.2, 19.23, 21.17, 22.1-22.13, 24.67, 25.23, 27.8, 45.26 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Claudius, Roman Emperor, expulsion of Jews from Rome by • Constantine Emperor • Constantine I, emperor • Franz Joseph I, emperor • Frederick II, emperor • Frederick III, emperor • Gratian, emperor • Helena, mother of emperor Constantine • Heraclius, emperor • Julian (Emperor) • Julian, emperor • Roman Emperor • Theodosius II, emperor • Titus, emperor • Wilhelm II, emperor • emperor • emperors legitimation options for • emperors rethinking Jesus divine sonship through • language and style, Book of Judith, imperatives

 Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 71; Feldman (2006), Judaism and Hellenism Reconsidered, 349, 352, 364, 367, 368, 369, 370, 371, 372, 420, 491, 497, 557, 567, 638, 639, 679; Gera (2014), Judith, 348, 387, 411, 412, 417; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 160; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 250; Katzoff (2019), On Jews in the Roman World: Collected Studies. 278; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 166; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 296, 301; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 95, 135; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 29; Van Nuffelen (2012), Orosius and the Rhetoric of History, 85

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1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃
2.7
וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃' '9.21 וַיֵּשְׁתְּ מִן־הַיַּיִן וַיִּשְׁכָּר וַיִּתְגַּל בְּתוֹךְ אָהֳלֹה׃ 9.22 וַיַּרְא חָם אֲבִי כְנַעַן אֵת עֶרְוַת אָבִיו וַיַּגֵּד לִשְׁנֵי־אֶחָיו בַּחוּץ׃ 9.23 וַיִּקַּח שֵׁם וָיֶפֶת אֶת־הַשִּׂמְלָה וַיָּשִׂימוּ עַל־שְׁכֶם שְׁנֵיהֶם וַיֵּלְכוּ אֲחֹרַנִּית וַיְכַסּוּ אֵת עֶרְוַת אֲבִיהֶם וּפְנֵיהֶם אֲחֹרַנִּית וְעֶרְוַת אֲבִיהֶם לֹא רָאוּ׃ 9.24 וַיִּיקֶץ נֹחַ מִיֵּינוֹ וַיֵּדַע אֵת אֲשֶׁר־עָשָׂה־לוֹ בְּנוֹ הַקָּטָן׃
14.14
וַיִּשְׁמַע אַבְרָם כִּי נִשְׁבָּה אָחִיו וַיָּרֶק אֶת־חֲנִיכָיו יְלִידֵי בֵיתוֹ שְׁמֹנָה עָשָׂר וּשְׁלֹשׁ מֵאוֹת וַיִּרְדֹּף עַד־דָּן׃
14.18
וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃ 14.19 וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃
15.12
וַיְהִי הַשֶּׁמֶשׁ לָבוֹא וְתַרְדֵּמָה נָפְלָה עַל־אַבְרָם וְהִנֵּה אֵימָה חֲשֵׁכָה גְדֹלָה נֹפֶלֶת עָלָיו׃
18.3
וַיֹּאמֶר אַל־נָא יִחַר לַאדֹנָי וַאֲדַבֵּרָה אוּלַי יִמָּצְאוּן שָׁם שְׁלֹשִׁים וַיֹּאמֶר לֹא אֶעֱשֶׂה אִם־אֶמְצָא שָׁם שְׁלֹשִׁים׃
18.3
וַיֹּאמַר אֲדֹנָי אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ אַל־נָא תַעֲבֹר מֵעַל עַבְדֶּךָ׃
19.2
הִנֵּה־נָא הָעִיר הַזֹּאת קְרֹבָה לָנוּס שָׁמָּה וְהִיא מִצְעָר אִמָּלְטָה נָּא שָׁמָּה הֲלֹא מִצְעָר הִוא וּתְחִי נַפְשִׁי׃
19.2
וַיֹּאמֶר הִנֶּה נָּא־אֲדֹנַי סוּרוּ נָא אֶל־בֵּית עַבְדְּכֶם וְלִינוּ וְרַחֲצוּ רַגְלֵיכֶם וְהִשְׁכַּמְתֶּם וַהֲלַכְתֶּם לְדַרְכְּכֶם וַיֹּאמְרוּ לֹּא כִּי בָרְחוֹב נָלִין׃

19.23
הַשֶּׁמֶשׁ יָצָא עַל־הָאָרֶץ וְלוֹט בָּא צֹעֲרָה׃
21.17
וַיִּשְׁמַע אֱלֹהִים אֶת־קוֹל הַנַּעַר וַיִּקְרָא מַלְאַךְ אֱלֹהִים אֶל־הָגָר מִן־הַשָּׁמַיִם וַיֹּאמֶר לָהּ מַה־לָּךְ הָגָר אַל־תִּירְאִי כִּי־שָׁמַע אֱלֹהִים אֶל־קוֹל הַנַּעַר בַּאֲשֶׁר הוּא־שָׁם׃
22.1
וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃
22.1
וַיִּשְׁלַח אַבְרָהָם אֶת־יָדוֹ וַיִּקַּח אֶת־הַמַּאֲכֶלֶת לִשְׁחֹט אֶת־בְּנוֹ׃ 22.2 וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד לְאַבְרָהָם לֵאמֹר הִנֵּה יָלְדָה מִלְכָּה גַם־הִוא בָּנִים לְנָחוֹר אָחִיךָ׃ 22.2 וַיֹּאמֶר קַח־נָא אֶת־בִּנְךָ אֶת־יְחִידְךָ אֲשֶׁר־אָהַבְתָּ אֶת־יִצְחָק וְלֶךְ־לְךָ אֶל־אֶרֶץ הַמֹּרִיָּה וְהַעֲלֵהוּ שָׁם לְעֹלָה עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ׃ 22.3 וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת־חֲמֹרוֹ וַיִּקַּח אֶת־שְׁנֵי נְעָרָיו אִתּוֹ וְאֵת יִצְחָק בְּנוֹ וַיְבַקַּע עֲצֵי עֹלָה וַיָּקָם וַיֵּלֶךְ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר־לוֹ הָאֱלֹהִים׃ 22.4 בַּיּוֹם הַשְּׁלִישִׁי וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא אֶת־הַמָּקוֹם מֵרָחֹק׃ 22.5 וַיֹּאמֶר אַבְרָהָם אֶל־נְעָרָיו שְׁבוּ־לָכֶם פֹּה עִם־הַחֲמוֹר וַאֲנִי וְהַנַּעַר נֵלְכָה עַד־כֹּה וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם׃ 22.6 וַיִּקַּח אַבְרָהָם אֶת־עֲצֵי הָעֹלָה וַיָּשֶׂם עַל־יִצְחָק בְּנוֹ וַיִּקַּח בְּיָדוֹ אֶת־הָאֵשׁ וְאֶת־הַמַּאֲכֶלֶת וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃ 2
2.7
וַיֹּאמֶר יִצְחָק אֶל־אַבְרָהָם אָבִיו וַיֹּאמֶר אָבִי וַיֹּאמֶר הִנֶּנִּי בְנִי וַיֹּאמֶר הִנֵּה הָאֵשׁ וְהָעֵצִים וְאַיֵּה הַשֶּׂה לְעֹלָה׃ 22.8 וַיֹּאמֶר אַבְרָהָם אֱלֹהִים יִרְאֶה־לּוֹ הַשֶּׂה לְעֹלָה בְּנִי וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃ 22.9 וַיָּבֹאוּ אֶל־הַמָּקוֹם אֲשֶׁר אָמַר־לוֹ הָאֱלֹהִים וַיִּבֶן שָׁם אַבְרָהָם אֶת־הַמִּזְבֵּחַ וַיַּעֲרֹךְ אֶת־הָעֵצִים וַיַּעֲקֹד אֶת־יִצְחָק בְּנוֹ וַיָּשֶׂם אֹתוֹ עַל־הַמִּזְבֵּחַ מִמַּעַל לָעֵצִים׃
22.11
וַיִּקְרָא אֵלָיו מַלְאַךְ יְהוָה מִן־הַשָּׁמַיִם וַיֹּאמֶר אַבְרָהָם אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃
22.12
וַיֹּאמֶר אַל־תִּשְׁלַח יָדְךָ אֶל־הַנַּעַר וְאַל־תַּעַשׂ לוֹ מְאוּמָּה כִּי עַתָּה יָדַעְתִּי כִּי־יְרֵא אֱלֹהִים אַתָּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידְךָ מִמֶּנִּי׃
22.13
וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא וְהִנֵּה־אַיִל אַחַר נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת־הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ׃
24.67
וַיְבִאֶהָ יִצְחָק הָאֹהֱלָה שָׂרָה אִמּוֹ וַיִּקַּח אֶת־רִבְקָה וַתְּהִי־לוֹ לְאִשָּׁה וַיֶּאֱהָבֶהָ וַיִּנָּחֵם יִצְחָק אַחֲרֵי אִמּוֹ׃
25.23
וַיֹּאמֶר יְהוָה לָהּ שְׁנֵי גיים גוֹיִם בְּבִטְנֵךְ וּשְׁנֵי לְאֻמִּים מִמֵּעַיִךְ יִפָּרֵדוּ וּלְאֹם מִלְאֹם יֶאֱמָץ וְרַב יַעֲבֹד צָעִיר׃
27.8
וְעַתָּה בְנִי שְׁמַע בְּקֹלִי לַאֲשֶׁר אֲנִי מְצַוָּה אֹתָךְ׃
45.26
וַיַּגִּדוּ לוֹ לֵאמֹר עוֹד יוֹסֵף חַי וְכִי־הוּא מֹשֵׁל בְּכָל־אֶרֶץ מִצְרָיִם וַיָּפָג לִבּוֹ כִּי לֹא־הֶאֱמִין לָהֶם׃'' None
sup>
1.27 And God created man in His own image, in the image of God created He him; male and female created He them.
2.7
Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
9.20
And Noah, the man of the land, began and planted a vineyard. 9.21 And he drank of the wine, and was drunken; and he was uncovered within his tent. 9.22 And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. 9.23 And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness. 9.24 And Noah awoke from his wine, and knew what his youngest son had done unto him.
14.14
And when Abram heard that his brother was taken captive, he led forth his trained men, born in his house, three hundred and eighteen, and pursued as far as Dan.
14.18
And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High. 14.19 And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth; 14.20 and blessed be God the Most High, who hath delivered thine enemies into thy hand.’ And he gave him a tenth of all.
15.12
And it came to pass, that, when the sun was going down, a deep sleep fell upon Abram; and, lo, a dread, even a great darkness, fell upon him.
18.3
and said: ‘My lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant.
19.2
and he said: ‘Behold now, my lords, turn aside, I pray you, into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your way.’ And they said: ‘Nay; but we will abide in the broad place all night.’

19.23
The sun was risen upon the earth when Lot came unto Zoar.
21.17
And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her: ‘What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is.
22.1
And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’ 22.2 And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’ 22.3 And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he cleaved the wood for the burnt-offering, and rose up, and went unto the place of which God had told him. 22.4 On the third day Abraham lifted up his eyes, and saw the place afar off. 22.5 And Abraham said unto his young men: ‘Abide ye here with the ass, and I and the lad will go yonder; and we will worship, and come back to you.’ 22.6 And Abraham took the wood of the burnt-offering, and laid it upon Isaac his son; and he took in his hand the fire and the knife; and they went both of them together. 2
2.7
And Isaac spoke unto Abraham his father, and said: ‘My father.’ And he said: ‘Here am I, my son.’ And he said: ‘Behold the fire and the wood; but where is the lamb for a burnt-offering?’ 22.8 And Abraham said: ‘God will aprovide Himself the lamb for a burnt-offering, my son.’ So they went both of them together. 22.9 And they came to the place which God had told him of; and Abraham built the altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar, upon the wood.
22.10
And Abraham stretched forth his hand, and took the knife to slay his son.
22.11
And the angel of the LORD called unto him out of heaven, and said: ‘Abraham, Abraham.’ And he said: ‘Here am I.’
22.12
And he said: ‘Lay not thy hand upon the lad, neither do thou any thing unto him; for now I know that thou art a God-fearing man, seeing thou hast not withheld thy son, thine only son, from Me.’
22.13
And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in the thicket by his horns. And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son.
24.67
And Isaac brought her into his mother Sarah’s tent, and took Rebekah, and she became his wife; and he loved her. And Isaac was comforted for his mother.
25.23
And the LORD said unto her: Two nations are in thy womb, And two peoples shall be separated from thy bowels; And the one people shall be stronger than the other people; And the elder shall serve the younger.
27.8
Now therefore, my son, hearken to my voice according to that which I command thee.
45.26
And they told him, saying: ‘Joseph is yet alive, and he is ruler over all the land of Egypt.’ And his heart fainted, for he believed them not.'' None
5. Hebrew Bible, Leviticus, 21.6 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Byzantine period, emperor • Claudius, Roman Emperor, expulsion of Jews from Rome by

 Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 393; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 484

sup>
21.6 קְדֹשִׁים יִהְיוּ לֵאלֹהֵיהֶם וְלֹא יְחַלְּלוּ שֵׁם אֱלֹהֵיהֶם כִּי אֶת־אִשֵּׁי יְהוָה לֶחֶם אֱלֹהֵיהֶם הֵם מַקְרִיבִם וְהָיוּ קֹדֶשׁ׃'' None
sup>
21.6 They shall be holy unto their God, and not profane the name of their God; for the offerings of the LORD made by fire, the bread of their God, they do offer; therefore they shall be holy.'' None
6. Hebrew Bible, Numbers, 5.21, 5.27, 12.8, 13.17-13.21, 14.4, 16.7, 23.19, 24.5, 24.17 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Byzantine period, emperor • Claudius, Roman Emperor, expulsion of Jews from Rome by • Galerius (emperor), • Roman emperor • Roman emperor, x • Trajan, Roman Emperor • language and style, Book of Judith, imperatives

 Found in books: Allison (2018), 4 Baruch, 91; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 202; Feldman (2006), Judaism and Hellenism Reconsidered, 392, 395, 463, 503, 557, 560, 561, 563, 564, 566, 567, 570, 702, 703; Gera (2014), Judith, 197, 279, 412, 417; Huttner (2013), Early Christianity in the Lycus Valley, 218; Rizzi (2010), Hadrian and the Christians, 74; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 484

sup>
5.21 וְהִשְׁבִּיעַ הַכֹּהֵן אֶת־הָאִשָּׁה בִּשְׁבֻעַת הָאָלָה וְאָמַר הַכֹּהֵן לָאִשָּׁה יִתֵּן יְהוָה אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה בְּתוֹךְ עַמֵּךְ בְּתֵת יְהוָה אֶת־יְרֵכֵךְ נֹפֶלֶת וְאֶת־בִּטְנֵךְ צָבָה׃
5.27
וְהִשְׁקָהּ אֶת־הַמַּיִם וְהָיְתָה אִם־נִטְמְאָה וַתִּמְעֹל מַעַל בְּאִישָׁהּ וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵכָהּ וְהָיְתָה הָאִשָּׁה לְאָלָה בְּקֶרֶב עַמָּהּ׃
12.8
פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃
13.17
וַיִּשְׁלַח אֹתָם מֹשֶׁה לָתוּר אֶת־אֶרֶץ כְּנָעַן וַיֹּאמֶר אֲלֵהֶם עֲלוּ זֶה בַּנֶּגֶב וַעֲלִיתֶם אֶת־הָהָר׃ 13.18 וּרְאִיתֶם אֶת־הָאָרֶץ מַה־הִוא וְאֶת־הָעָם הַיֹּשֵׁב עָלֶיהָ הֶחָזָק הוּא הֲרָפֶה הַמְעַט הוּא אִם־רָב׃ 13.19 וּמָה הָאָרֶץ אֲשֶׁר־הוּא יֹשֵׁב בָּהּ הֲטוֹבָה הִוא אִם־רָעָה וּמָה הֶעָרִים אֲשֶׁר־הוּא יוֹשֵׁב בָּהֵנָּה הַבְּמַחֲנִים אִם בְּמִבְצָרִים׃' '13.21 וַיַּעֲלוּ וַיָּתֻרוּ אֶת־הָאָרֶץ מִמִּדְבַּר־צִן עַד־רְחֹב לְבֹא חֲמָת׃
14.4
וַיַּשְׁכִּמוּ בַבֹּקֶר וַיַּעֲלוּ אֶל־רֹאשׁ־הָהָר לֵאמֹר הִנֶּנּוּ וְעָלִינוּ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר יְהוָה כִּי חָטָאנוּ׃
14.4
וַיֹּאמְרוּ אִישׁ אֶל־אָחִיו נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה׃
16.7
וּתְנוּ בָהֵן אֵשׁ וְשִׂימוּ עֲלֵיהֶן קְטֹרֶת לִפְנֵי יְהוָה מָחָר וְהָיָה הָאִישׁ אֲשֶׁר־יִבְחַר יְהוָה הוּא הַקָּדוֹשׁ רַב־לָכֶם בְּנֵי לֵוִי׃
23.19
לֹא אִישׁ אֵל וִיכַזֵּב וּבֶן־אָדָם וְיִתְנֶחָם הַהוּא אָמַר וְלֹא יַעֲשֶׂה וְדִבֶּר וְלֹא יְקִימֶנָּה׃
24.5
מַה־טֹּבוּ אֹהָלֶיךָ יַעֲקֹב מִשְׁכְּנֹתֶיךָ יִשְׂרָאֵל׃
24.17
אֶרְאֶנּוּ וְלֹא עַתָּה אֲשׁוּרֶנּוּ וְלֹא קָרוֹב דָּרַךְ כּוֹכָב מִיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל וּמָחַץ פַּאֲתֵי מוֹאָב וְקַרְקַר כָּל־בְּנֵי־שֵׁת׃'' None
sup>
5.21 then the priest shall cause the woman to swear with the oath of cursing, and the priest shall say unto the woman—the LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to fall away, and thy belly to swell;
5.27
And when he hath made her drink the water, then it shall come to pass, if she be defiled, and have acted unfaithfully against her husband, that the water that causeth the curse shall enter into her and become bitter, and her belly shall swell, and her thigh shall fall away; and the woman shall be a curse among her people.
12.8
with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’
13.17
And Moses sent them to spy out the land of Canaan, and said unto them: ‘Get you up here into the South, and go up into the mountains; 13.18 and see the land, what it is; and the people that dwelleth therein, whether they are strong or weak, whether they are few or many; 13.19 and what the land is that they dwell in, whether it is good or bad; and what cities they are that they dwell in, whether in camps, or in strongholds; 13.20 and what the land is, whether it is fat or lean, whether there is wood therein, or not. And be ye of good courage, and bring of the fruit of the land.’—Now the time was the time of the first-ripe grapes.— 13.21 So they went up, and spied out the land from the wilderness of Zin unto Rehob, at the entrance to Hamath.
14.4
And they said one to another: ‘Let us make a captain, and let us return into Egypt.’
16.7
and put fire therein, and put incense upon them before the LORD to-morrow; and it shall be that the man whom the LORD doth choose, he shall be holy; ye take too much upon you, ye sons of Levi.’
23.19
God is not a man, that He should lie; Neither the son of man, that He should repent: When He hath said, will He not do it? Or when He hath spoken, will He not make it good?
24.5
How goodly are thy tents, O Jacob, Thy dwellings, O Israel!
24.17
I see him, but not now; I behold him, but not nigh; There shall step forth a star out of Jacob, And a scepter shall rise out of Israel, And shall smite through the corners of Moab, And break down all the sons of Seth.'' None
7. Hebrew Bible, Proverbs, 8.22 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Augustine , interaction with emperors • Constantine I, emperor • Theodosius II, emperor

 Found in books: Esler (2000), The Early Christian World, 1110; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 143

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8.22 יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃'' None
sup>
8.22 The LORD made me as the beginning of His way, The first of His works of old.'' None
8. None, None, nan (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Constantine, Roman Emperor • emperors, pagan • imperative verbs, directed toward God, offerings in inclusio, in the Shivata for Dew

 Found in books: Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 305, 306; Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 134; Rizzi (2010), Hadrian and the Christians, 130

9. Hebrew Bible, 2 Kings, 18.19, 19.21, 19.34 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Claudius, Roman Emperor, expulsion of Jews from Rome by • language and style, Book of Judith, imperatives

 Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 353, 354, 454; Gera (2014), Judith, 141, 177, 216

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18.19 וַיֹּאמֶר אֲלֵהֶם רַב־שָׁקֵה אִמְרוּ־נָא אֶל־חִזְקִיָּהוּ כֹּה־אָמַר הַמֶּלֶךְ הַגָּדוֹל מֶלֶךְ אַשּׁוּר מָה הַבִּטָּחוֹן הַזֶּה אֲשֶׁר בָּטָחְתָּ׃
19.21
זֶה הַדָּבָר אֲשֶׁר־דִּבֶּר יְהוָה עָלָיו בָּזָה לְךָ לָעֲגָה לְךָ בְּתוּלַת בַּת־צִיּוֹן אַחֲרֶיךָ רֹאשׁ הֵנִיעָה בַּת יְרוּשָׁלִָם׃
19.34
וְגַנּוֹתִי אֶל־הָעִיר הַזֹּאת לְהוֹשִׁיעָהּ לְמַעֲנִי וּלְמַעַן דָּוִד עַבְדִּי׃'' None
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18.19 And Rab-shakeh said unto them: ‘Say ye now to Hezekiah: Thus saith the great king, the king of Assyria: What confidence is this wherein thou trustest?
19.21
This is the word that the LORD hath spoken concerning him: The virgin daughter of Zion Hath despised thee and laughed thee to scorn; The daughter of Jerusalem Hath shaken her head at thee.
19.34
For I will defend this city to save it, for Mine own sake, and for My servant David’s sake.’'' None
10. Hebrew Bible, 2 Samuel, 7.14, 16.7, 20.19 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Claudius, Roman Emperor, expulsion of Jews from Rome by • Constantine, Emperor, • Marcus Aurelius, Emperor, • Trajan, Emperor, • emperors legitimation options for • language and style, Book of Judith, imperatives

 Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 188; Feldman (2006), Judaism and Hellenism Reconsidered, 436, 483; Gera (2014), Judith, 402, 411; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 135

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7.14 אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃
16.7
וְכֹה־אָמַר שִׁמְעִי בְּקַלְלוֹ צֵא צֵא אִישׁ הַדָּמִים וְאִישׁ הַבְּלִיָּעַל׃
20.19
אָנֹכִי שְׁלֻמֵי אֱמוּנֵי יִשְׂרָאֵל אַתָּה מְבַקֵּשׁ לְהָמִית עִיר וְאֵם בְּיִשְׂרָאֵל לָמָּה תְבַלַּע נַחֲלַת יְהוָה׃'' None
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7.14 I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:
16.7
And thus said Shim῾i when he cursed, Come out, come out, thou bloody man, and thou base man:
20.19
I am of the peaceable and faithful in Yisra᾽el: thou seekest to destroy a city and a mother in Yisra᾽el: why wilt thou swallow up the inheritance of the Lord?'' None
11. Hebrew Bible, Amos, 4.13 (8th cent. BCE - 6th cent. BCE)
 Tagged with subjects: • Roman Emperor • emperor

 Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 71, 72, 104; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 250, 255

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4.13 כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה־שֵּׂחוֹ עֹשֵׂה שַׁחַר עֵיפָה וְדֹרֵךְ עַל־בָּמֳתֵי אָרֶץ יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃'' None
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4.13 For, lo, He that formeth the mountains, and createth the wind, And declareth unto man what is his thought, That maketh the morning darkness, And treadeth upon the high places of the earth; The LORD, the God of hosts, is His name.'' None
12. Hebrew Bible, Isaiah, 2.3, 11.6-11.8, 11.11-11.12, 27.13, 43.6, 49.17 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Claudius, Roman Emperor, expulsion of Jews from Rome by • Constantine the Great (emperor), • Constantine, Roman Emperor • Julian, Emperor of Rome • Justinian (emperor), Chalcedonian identity of Palestine and • Marcian (emperor) • Temple, Sacrifice for Emperors • language and style, Book of Judith, imperatives

 Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 159; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 571; Farag (2021), What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity, 167; Feldman (2006), Judaism and Hellenism Reconsidered, 751; Gera (2014), Judith, 144; Huttner (2013), Early Christianity in the Lycus Valley, 228; Rizzi (2010), Hadrian and the Christians, 97

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2.3 וְהָלְכוּ עַמִּים רַבִּים וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל־הַר־יְהוָה אֶל־בֵּית אֱלֹהֵי יַעֲקֹב וְיֹרֵנוּ מִדְּרָכָיו וְנֵלְכָה בְּאֹרְחֹתָיו כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר־יְהוָה מִירוּשָׁלִָם׃
11.6
וְגָר זְאֵב עִם־כֶּבֶשׂ וְנָמֵר עִם־גְּדִי יִרְבָּץ וְעֵגֶל וּכְפִיר וּמְרִיא יַחְדָּו וְנַעַר קָטֹן נֹהֵג בָּם׃ 11.7 וּפָרָה וָדֹב תִּרְעֶינָה יַחְדָּו יִרְבְּצוּ יַלְדֵיהֶן וְאַרְיֵה כַּבָּקָר יֹאכַל־תֶּבֶן׃ 11.8 וְשִׁעֲשַׁע יוֹנֵק עַל־חֻר פָּתֶן וְעַל מְאוּרַת צִפְעוֹנִי גָּמוּל יָדוֹ הָדָה׃
11.11
וְהָיָה בַּיּוֹם הַהוּא יוֹסִיף אֲדֹנָי שֵׁנִית יָדוֹ לִקְנוֹת אֶת־שְׁאָר עַמּוֹ אֲשֶׁר יִשָּׁאֵר מֵאַשּׁוּר וּמִמִּצְרַיִם וּמִפַּתְרוֹס וּמִכּוּשׁ וּמֵעֵילָם וּמִשִּׁנְעָר וּמֵחֲמָת וּמֵאִיֵּי הַיָּם׃ 11.12 וְנָשָׂא נֵס לַגּוֹיִם וְאָסַף נִדְחֵי יִשְׂרָאֵל וּנְפֻצוֹת יְהוּדָה יְקַבֵּץ מֵאַרְבַּע כַּנְפוֹת הָאָרֶץ׃
27.13
וְהָיָה בַּיּוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָּדוֹל וּבָאוּ הָאֹבְדִים בְּאֶרֶץ אַשּׁוּר וְהַנִּדָּחִים בְּאֶרֶץ מִצְרָיִם וְהִשְׁתַּחֲווּ לַיהוָה בְּהַר הַקֹּדֶשׁ בִּירוּשָׁלִָם׃
43.6
אֹמַר לַצָּפוֹן תֵּנִי וּלְתֵימָן אַל־תִּכְלָאִי הָבִיאִי בָנַי מֵרָחוֹק וּבְנוֹתַי מִקְצֵה הָאָרֶץ׃
49.17
מִהֲרוּ בָּנָיִךְ מְהָרְסַיִךְ וּמַחֲרִבַיִךְ מִמֵּךְ יֵצֵאוּ׃'' None
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2.3 And many peoples shall go and say: ‘Come ye, and let us go up to the mountain of the LORD, To the house of the God of Jacob; And He will teach us of His ways, And we will walk in His paths.’ For out of Zion shall go forth the law, And the word of the LORD from Jerusalem.
11.6
And the wolf shall dwell with the lamb, And the leopard shall lie down with the kid; And the calf and the young lion and the fatling together; And a little child shall lead them. 11.7 And the cow and the bear feed; Their young ones shall lie down together; And the lion shall eat straw like the ox. 11.8 And the sucking child shall play on the hole of the asp, And the weaned child shall put his hand on the basilisk’s den.
11.11
And it shall come to pass in that day, That the Lord will set His hand again the second time To recover the remt of His people, That shall remain from Assyria, and from Egypt, And from Pathros, and from Cush, and from Elam, And from Shinar, and from Hamath, and from the islands of the sea. 11.12 And He will set up an ensign for the nations, And will assemble the dispersed of Israel, And gather together the scattered of Judah From the four corners of the earth.
27.13
And it shall come to pass in that day, That a great horn shall be blown; And they shall come that were lost in the land of Assyria, And they that were dispersed in the land of Egypt; And they shall worship the LORD in the holy mountain at Jerusalem.
43.6
I will say to the north: ‘Give up’, And to the south: ‘Keep not back, bring My sons from far, and My daughters from the end of the earth;
49.17
Thy children make haste; Thy destroyers and they that made thee waste shall go forth from thee.'' None
13. Hebrew Bible, Jeremiah, 30.3, 31.33 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Claudius, Roman Emperor, expulsion of Jews from Rome by • Temple, Sacrifice for Emperors • imperative verbs, directed toward God, offerings in inclusio, in the Shivata for Dew

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 571; Feldman (2006), Judaism and Hellenism Reconsidered, 752; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 305

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30.3 כִּי הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְשַׁבְתִּי אֶת־שְׁבוּת עַמִּי יִשְׂרָאֵל וִיהוּדָה אָמַר יְהוָה וַהֲשִׁבֹתִים אֶל־הָאָרֶץ אֲשֶׁר־נָתַתִּי לַאֲבוֹתָם וִירֵשׁוּהָ׃
31.33
כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃'' None
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30.3 For, lo, the days come, saith the LORD, that I will turn the captivity of My people Israel and Judah, saith the LORD; and I will cause them to return to the land that I gave to their fathers, and they shall possess it.’
31.33
But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;'' None
14. Hebrew Bible, Judges, 4.6, 4.8-4.10, 4.14, 8.10, 19.26 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Claudius, Roman Emperor, expulsion of Jews from Rome by • language and style, Book of Judith, imperatives

 Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 481, 611, 614, 618, 620, 657; Gera (2014), Judith, 141, 411, 412

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4.6 וַתִּשְׁלַח וַתִּקְרָא לְבָרָק בֶּן־אֲבִינֹעַם מִקֶּדֶשׁ נַפְתָּלִי וַתֹּאמֶר אֵלָיו הֲלֹא צִוָּה יְהוָה אֱלֹהֵי־יִשְׂרָאֵל לֵךְ וּמָשַׁכְתָּ בְּהַר תָּבוֹר וְלָקַחְתָּ עִמְּךָ עֲשֶׂרֶת אֲלָפִים אִישׁ מִבְּנֵי נַפְתָּלִי וּמִבְּנֵי זְבֻלוּן׃
4.8
וַיֹּאמֶר אֵלֶיהָ בָּרָק אִם־תֵּלְכִי עִמִּי וְהָלָכְתִּי וְאִם־לֹא תֵלְכִי עִמִּי לֹא אֵלֵךְ׃ 4.9 וַתֹּאמֶר הָלֹךְ אֵלֵךְ עִמָּךְ אֶפֶס כִּי לֹא תִהְיֶה תִּפְאַרְתְּךָ עַל־הַדֶּרֶךְ אֲשֶׁר אַתָּה הוֹלֵךְ כִּי בְיַד־אִשָּׁה יִמְכֹּר יְהוָה אֶת־סִיסְרָא וַתָּקָם דְּבוֹרָה וַתֵּלֶך עִם־בָּרָק קֶדְשָׁה׃' 4.14 וַתֹּאמֶר דְּבֹרָה אֶל־בָּרָק קוּם כִּי זֶה הַיּוֹם אֲשֶׁר נָתַן יְהוָה אֶת־סִיסְרָא בְּיָדֶךָ הֲלֹא יְהוָה יָצָא לְפָנֶיךָ וַיֵּרֶד בָּרָק מֵהַר תָּבוֹר וַעֲשֶׂרֶת אֲלָפִים אִישׁ אַחֲרָיו׃
19.26
וַתָּבֹא הָאִשָּׁה לִפְנוֹת הַבֹּקֶר וַתִּפֹּל פֶּתַח בֵּית־הָאִישׁ אֲשֶׁר־אֲדוֹנֶיהָ שָּׁם עַד־הָאוֹר׃'' None
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4.6 And she sent and called Baraq the son of Avino῾am out of Qedesh-naftali, and said to him, Has not the Lord God of Yisra᾽el commanded, saying, Go and gather your men to mount Tavor, and take with thee ten thousand men of the children of Naftali and of the children of Zevulun?
4.8
And Baraq said to her, If thou wilt go with me, then I will go: but if thou wilt not go with me, then I will not go. 4.9 And she said, I will surely go with thee: however thou shalt scarcely attain honour on the journey that thou goest; for the Lord shall yield Sisera into the hand of a woman. And Devora arose, and went with Baraq to Qedesh. 4.10 And Baraq summoned Zevulun and Naftali to Qedesh; and he went up with ten thousand men at his feet: and Devora went up with him.
4.14
And Devora said to Baraq, Up; for this is the day on which the Lord has delivered Sisera into thy hand: is not the Lord gone out before thee? So Baraq went down from mount Tavor, and ten thousand men after him.
8.10
Now Zevaĥ and Żalmunna were in Qarqor, and their hosts with them, about fifteen thousand men, all that were left of all the camp of the children of the east: for there fell a hundred and twenty thousand men that drew sword.
19.26
Then came the woman in the dawning of the day, and fell down at the door of the man’s house where her lord was, till it was light.'' None
15. Hebrew Bible, Lamentations, 1.5 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Claudius, Roman Emperor, expulsion of Jews from Rome by • Roman emperor, x • Titus (Roman emperor)

 Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 226; Feldman (2006), Judaism and Hellenism Reconsidered, 686

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1.5 הָיוּ צָרֶיהָ לְרֹאשׁ אֹיְבֶיהָ שָׁלוּ כִּי־יְהוָה הוֹגָהּ עַל רֹב־פְּשָׁעֶיהָ עוֹלָלֶיהָ הָלְכוּ שְׁבִי לִפְנֵי־צָר׃'' None
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1.5 Her adversaries have become the head, her enemies are at ease; for the Lord has afflicted her because of the multitude of her sins; her young children went into captivity before the enemy. (PAUSE FOR REFLECTIONS)'' None
16. Hesiod, Works And Days, 212 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Claudius, Roman Emperor, expulsion of Jews from Rome by • Nero, emperor, and Seneca • Nero, emperor, interested in Aegyptiaca • Nero, emperor, poetic rivalry with Lucan • Nero, emperor, searches for the Nile sources

 Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 437; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 110

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212 ὣς ἔφατʼ ὠκυπέτης ἴρηξ, τανυσίπτερος ὄρνις.'' None
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212 No safeguard. Now I’ll tell, for lords who know'' None
17. Homer, Iliad, 3.55 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Antonines (emperors) • Interpretation, of the emperor’s image • Interpretation, of the emperor’s life • Julian (emperor)

 Found in books: Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 185, 186; Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 107

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3.55 ἥ τε κόμη τό τε εἶδος ὅτʼ ἐν κονίῃσι μιγείης.'' None
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3.55 thy locks and thy comeliness, when thou shalt lie low in the dust. Nay, verily, the Trojans are utter cowards: else wouldest thou ere this have donned a coat of stone by reason of all the evil thou hast wrought. And to him did godlike Alexander make answer, saying:Hector, seeing that thou dost chide me duly, and not beyond what is due— '' None
18. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Claudius, Roman Emperor, expulsion of Jews from Rome by • Julian (emperor) • Roman emperors, see human ‘saviours’, Roman emperors, ῥύομαι‎

 Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 683; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 25; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 17

19. Hebrew Bible, 1 Chronicles, 11.5-11.7 (5th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Claudius, Roman Emperor, expulsion of Jews from Rome by • Constantine, Emperor, • Marcus Aurelius, Emperor, • Trajan, Emperor,

 Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 188; Feldman (2006), Judaism and Hellenism Reconsidered, 680

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11.5 וַיֹּאמְרוּ יֹשְׁבֵי יְבוּס לְדָוִיד לֹא תָבוֹא הֵנָּה וַיִּלְכֹּד דָּוִיד אֶת־מְצֻדַת צִיּוֹן הִיא עִיר דָּוִיד׃ 11.6 וַיֹּאמֶר דָּוִיד כָּל־מַכֵּה יְבוּסִי בָּרִאשׁוֹנָה יִהְיֶה לְרֹאשׁ וּלְשָׂר וַיַּעַל בָּרִאשׁוֹנָה יוֹאָב בֶּן־צְרוּיָה וַיְהִי לְרֹאשׁ׃ 11.7 וַיֵּשֶׁב דָּוִיד בַּמְצָד עַל־כֵּן קָרְאוּ־לוֹ עִיר דָּוִיד׃'' None
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11.5 And the inhabitants of Jebus said to David: ‘Thou shalt not come in hither.’ Nevertheless David took the stronghold of Zion; the same is the city of David. 11.6 And David said: ‘Whosoever smiteth the Jebusites first shall be chief and captain.’ And Joab the son of Zeruiah went up first, and was made chief. 11.7 And David dwelt in the stronghold; therefore they called it the city of David.'' None
20. Herodotus, Histories, 2.81, 7.3, 8.98 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Augustus, emperor • Charles V (Holy Roman emperor) • Claudius, Roman Emperor, expulsion of Jews from Rome by • Tiberius emperor • Vespasian, emperor, philosopher king in Philostratus • astrologers, emperors practice of

 Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 493, 695, 741; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 173; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 265; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 380; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 359

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2.81 ἐνδεδύκασι δὲ κιθῶνας λινέους περὶ τὰ σκέλεα θυσανωτούς, τοὺς καλέουσι καλασίρις· ἐπὶ τούτοισι δὲ εἰρίνεα εἵματα λευκὰ ἐπαναβληδὸν φορέουσι. οὐ μέντοι ἔς γε τὰ ἱρὰ ἐσφέρεται εἰρίνεα οὐδὲ συγκαταθάπτεταί σφι· οὐ γὰρ ὅσιον. ὁμολογέουσι δὲ ταῦτα τοῖσι Ὀρφικοῖσι καλεομένοισι καὶ Βακχικοῖσι, ἐοῦσι δὲ Αἰγυπτίοισι καὶ Πυθαγορείοισι· οὐδὲ γὰρ τούτων τῶν ὀργίων μετέχοντα ὅσιον ἐστὶ ἐν εἰρινέοισι εἵμασι θαφθῆναι. ἔστι δὲ περὶ αὐτῶν ἱρὸς λόγος λεγόμενος.
7.3
Δαρείου δὲ οὐκ ἀποδεικνυμένου κω γνώμην, ἐτύγχανε κατὰ τὠυτὸ τούτοισι καὶ Δημάρητος ὁ Ἀρίστωνος ἀναβεβηκὼς ἐς Σοῦσα, ἐστερημένος τε τῆς ἐν Σπάρτῃ βασιληίης καὶ φυγὴν ἐπιβαλὼν ἑωυτῷ ἐκ Λακεδαίμονος. οὗτος ὡνὴρ πυθόμενος τῶν Δαρείου παίδων τὴν διαφορήν, ἐλθών, ὡς ἡ φάτις μιν ἔχει, Ξέρξῃ συνεβούλευε λέγειν πρὸς τοῖσι ἔλεγε ἔπεσι, ὡς αὐτὸς μὲν γένοιτο Δαρείῳ ἤδη βασιλεύοντι καὶ ἔχοντι τὸ Περσέων κράτος, Ἀρτοβαζάνης δὲ ἔτι ἰδιώτῃ ἐόντι Δαρείῳ· οὔκων οὔτε οἰκὸς εἴη οὔτε δίκαιον ἄλλον τινὰ τὸ γέρας ἔχειν πρὸ ἑωυτοῦ· ἐπεί γε καὶ ἐν Σπάρτῃ ἔφη ὁ Δημάρητος ὑποτιθέμενος οὕτω νομίζεσθαι, ἢν οἳ μὲν προγεγονότες ἔωσι πρὶν ἢ τὸν πατέρα σφέων βασιλεῦσαι, ὁ δὲ βασιλεύοντι ὀψίγονος ἐπιγένηται, τοῦ ἐπιγενομένου τὴν ἔκδεξιν τῆς βασιληίης γίνεσθαι. χρησαμένου δὲ Ξέρξεω τῇ Δημαρήτου ὑποθήκῃ, γνοὺς ὁ Δαρεῖος ὡς λέγοι δίκαια βασιλέα μιν ἀπέδεξε. δοκέειν δέ μοι, καὶ ἄνευ ταύτης τῆς ὑποθήκης βασιλεῦσαι ἂν Ξέρξης· ἡ γὰρ Ἄτοσσα εἶχε τὸ πᾶν κράτος.
8.98
ταῦτά τε ἅμα Ξέρξης ἐποίεε καὶ ἔπεμπε ἐς Πέρσας ἀγγελέοντα τὴν παρεοῦσάν σφι συμφορήν. τούτων δὲ τῶν ἀγγέλων ἐστὶ οὐδὲν ὅ τι θᾶσσον παραγίνεται θνητὸν ἐόν· οὕτω τοῖσι Πέρσῃσι ἐξεύρηται τοῦτο. λέγουσι γὰρ ὡς ὁσέων ἂν ἡμερέων ᾖ ἡ πᾶσα ὁδός, τοσοῦτοι ἵπποι τε καὶ ἄνδρες διεστᾶσι κατὰ ἡμερησίην ὁδὸν ἑκάστην ἵππος τε καὶ ἀνὴρ τεταγμένος· τοὺς οὔτε νιφετός, οὐκ ὄμβρος, οὐ καῦμα, οὐ νὺξ ἔργει μὴ οὐ κατανύσαι τὸν προκείμενον αὐτῷ δρόμον τὴν ταχίστην. ὁ μὲν δὴ πρῶτος δραμὼν παραδιδοῖ τὰ ἐντεταλμένα τῷ δευτέρῳ, ὁ δὲ δεύτερος τῷ τρίτῳ· τὸ δὲ ἐνθεῦτεν ἤδη κατʼ ἄλλον καὶ ἄλλον διεξέρχεται παραδιδόμενα, κατά περ ἐν Ἕλλησι ἡ λαμπαδηφορίη τὴν τῷ Ἡφαίστῳ ἐπιτελέουσι. τοῦτο τὸ δράμημα τῶν ἵππων καλέουσι Πέρσαι ἀγγαρήιον.'' None
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2.81 They wear linen tunics with fringes hanging about the legs, called “calasiris,” and loose white woolen mantles over these. But nothing woolen is brought into temples, or buried with them: that is impious. ,They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this.
7.3
While Darius delayed making his decision, it chanced that at this time Demaratus son of Ariston had come up to Susa, in voluntary exile from Lacedaemonia after he had lost the kingship of Sparta. ,Learning of the contention between the sons of Darius, this man, as the story goes, came and advised Xerxes to add this to what he said: that he had been born when Darius was already king and ruler of Persia, but Artobazanes when Darius was yet a subject; ,therefore it was neither reasonable nor just that anyone should have the royal privilege before him. At Sparta too (advised Demaratus) it was customary that if sons were born before their father became king, and another son born later when the father was king, the succession to the kingship belongs to the later-born. ,Xerxes followed Demaratus advice, and Darius judged his plea to be just and declared him king. But to my thinking Xerxes would have been made king even without this advice, for Atossa held complete sway. ' "
8.98
While Xerxes did thus, he sent a messenger to Persia with news of his present misfortune. Now there is nothing mortal that accomplishes a course more swiftly than do these messengers, by the Persians' skillful contrivance. It is said that as many days as there are in the whole journey, so many are the men and horses that stand along the road, each horse and man at the interval of a day's journey. These are stopped neither by snow nor rain nor heat nor darkness from accomplishing their appointed course with all speed. ,The first rider delivers his charge to the second, the second to the third, and thence it passes on from hand to hand, even as in the Greek torch-bearers' race in honor of Hephaestus. This riding-post is called in Persia, angareion. "' None
21. Sophocles, Philoctetes, 1209 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Claudius, Roman Emperor, expulsion of Jews from Rome by • ἀλλά, before imperative

 Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 430; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 140

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1209 Why, why ever would you— Philoctete'' None
22. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Caligula (Roman emperor) • Caracalla (Roman emperor) • Claudius, Roman Emperor, expulsion of Jews from Rome by • Codex Vaticanus Graecus, emperors, public behavior/appearance of • Commodus (Roman emperor) • Domitian (Roman emperor) • Elagabalus (Roman emperor) • Geta (Roman emperor) • Gracchi brothers, Hadrian (Roman emperor) • Julian (emperor) • Marcus Aurelius (Roman emperor), Dio’s view of • Munatius Sulla Cerialis, M., Nero (Roman emperor) • Tiberius (Roman emperor) • monarchy, youthful emperors, weaknesses of

 Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 448, 467, 473, 480, 559, 579, 646; Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 12, 74; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 129

23. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Claudius, Roman Emperor, expulsion of Jews from Rome by • imitation (of emperors) • rhetoric, used by Roman emperors

 Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 139; Feldman (2006), Judaism and Hellenism Reconsidered, 520

24. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Claudius, Roman Emperor, expulsion of Jews from Rome by • Emperors, Commodus

 Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 497, 608; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 114

25. Cicero, On Duties, 2.69 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Octavian (later Emperor Augustus) • imperative

 Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 541; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 167

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2.69 Sed cum in hominibus iuvandis aut mores spectari aut fortuna soleat, dictu quidem est proclive, itaque volgo loquuntur, se in beneficiis collocandis mores hominum, non fortunam sequi. Honesta oratio est; sed quis est tandem, qui inopis et optimi viri causae non anteponat in opera danda gratiam fortunati et potentis? a quo enim expeditior et celerior remuneratio fore videtur, in eum fere est voluntas nostra propensior. Sed animadvertendum est diligentius, quae natura rerum sit. Nimirum enim inops ille, si bonus est vir, etiamsi referre gratiam non potest, habere certe potest. Commode autem, quicumque dixit, pecuniam qui habeat, non reddidisse, qui reddiderit, non habere, gratiam autem et, qui rettulerit, habere et, qui habeat, rettulisse. At qui se locupletes, honoratos, beatos putant, ii ne obligari quidem beneficio volunt; quin etiam beneficium se dedisse arbitrantur, cum ipsi quamvis magnum aliquod acceperint, atque etiam a se aut postulari aut exspectari aliquid suspicantur, patrocinio vero se usos aut clientes appellari mortis instar putant.'' None
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2.69 \xa0Now in rendering helpful service to people, we usually consider either their character or their circumstances. And so it is an easy remark, and one commonly made, to say that in investing kindnesses we look not to people\'s outward circumstances, but to their character. The phrase is admirable! But who is there, pray, that does not in performing a service set the favour of a rich and influential man above the cause of a poor, though most worthy, person? For, as a rule, our will is more inclined to the one from whom we expect a prompter and speedier return. But we should observe more carefully how the matter really stands: the poor man of whom we spoke cannot return a favour in kind, of course, but if he is a good man he can do it at least in thankfulness of heart. As someone has happily said, "A\xa0man has not repaid money, if he still has it; if he has repaid it, he has ceased to have it. But a man still has the sense of favour, if he has returned the favour; and if he has the sense of the favour, he has repaid it." On the other hand, they who consider themselves wealthy, honoured, the favourites of fortune, do not wish even to be put under obligations by our kind services. Why, they actually think that they have conferred a favour by accepting one, however great; and they even suspect that a claim is thereby set up against them or that something is expected in return. Nay more, it is bitter as death to them to have accepted a patron or to be called clients. <'' None
26. Hebrew Bible, Daniel, 9.26 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Claudius, Roman Emperor, expulsion of Jews from Rome by • Constantine I, emperor • Constantius II, emperor • Julian, emperor

 Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 719, 720; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 19

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9.26 וְאַחֲרֵי הַשָּׁבֻעִים שִׁשִּׁים וּשְׁנַיִם יִכָּרֵת מָשִׁיחַ וְאֵין לוֹ וְהָעִיר וְהַקֹּדֶשׁ יַשְׁחִית עַם נָגִיד הַבָּא וְקִצּוֹ בַשֶּׁטֶף וְעַד קֵץ מִלְחָמָה נֶחֱרֶצֶת שֹׁמֵמוֹת׃'' None
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9.26 And after the threescore and two weeks shall an anointed one be cut off, and be no more; and the people of a prince that shall come shall destroy the city and the sanctuary; but his end shall be with a flood; and unto the end of the war desolations are determined.'' None
27. Polybius, Histories, 6.53 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Augustus (Roman emperor) • Pertinax (Roman emperor), deification of • Pescennius Niger, G. (Roman emperor), civil war with Severus • Septimius Severus, L. (Roman emperor), Dio’s criticism of • Septimius Severus, L. (Roman emperor), Parthian campaigns of (general) • Septimius Severus, L. (Roman emperor), Pertinax, association with • Septimius Severus, L. (Roman emperor), Pertinax, funeral for • Septimius Severus, L. (Roman emperor), Senate, relationship with • Septimius Severus, L. (Roman emperor), adventus of (193 CE) • Septimius Severus, L. (Roman emperor), civilis princeps, veneer of • Tiberius, Emperor

 Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38; Jenkyns (2013), God, Space, and City in the Roman Imagination, 49; Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 120

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6.53 1. \xa0Whenever any illustrious man dies, he is carried at his funeral into the forum to the soâ\x80\x91called rostra, sometimes conspicuous in an upright posture and more rarely reclined.,2. \xa0Here with all the people standing round, a grown-up son, if he has left one who happens to be present, or if not some other relative mounts the rostra and discourses on the virtues and success­ful achievements of the dead.,3. \xa0As a consequence the multitude and not only those who had a part in these achievements, but those also who had none, when the facts are recalled to their minds and brought before their eyes, are moved to such sympathy that the loss seems to be not confined to the mourners, but a public one affecting the whole people.,4. \xa0Next after the interment and the performance of the usual ceremonies, they place the image of the departed in the most conspicuous position in the house, enclosed in a wooden shrine.,5. \xa0This image is a mask reproducing with remarkable fidelity both the features and complexion of the deceased.,6. \xa0On the occasion of public sacrifices they display these images, and decorate them with much care, and when any distinguished member of the family dies they take them to the funeral, putting them on men who seem to them to bear the closest resemblance to the original in stature and carriage.,7. \xa0These representatives wear togas, with a purple border if the deceased was a consul or praetor, whole purple if he was a censor, and embroidered with gold if he had celebrated a triumph or achieved anything similar.,8. \xa0They all ride in chariots preceded by the fasces, axes, and other insignia by which the different magistrates are wont to be accompanied according to the respective dignity of the offices of state held by each during his life;,9. \xa0and when they arrive at the rostra they all seat themselves in a row on ivory chairs. There could not easily be a more ennobling spectacle for a young man who aspires to fame and virtue.,10. \xa0For who would not be inspired by the sight of the images of men renowned for their excellence, all together and as if alive and breathing? What spectacle could be more glorious than this?'' None
28. Septuagint, 3 Maccabees, 6.4 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Roman emperor • language and style, Book of Judith, imperatives

 Found in books: Allison (2018), 4 Baruch, 351; Gera (2014), Judith, 314

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6.4 Pharaoh with his abundance of chariots, the former ruler of this Egypt, exalted with lawless insolence and boastful tongue, you destroyed together with his arrogant army by drowning them in the sea, manifesting the light of your mercy upon the nation of Israel.
6.4
Then they feasted, provided with everything by the king, until the fourteenth day, on which also they made the petition for their dismissal.'' None
29. Septuagint, Judith, 9.2-9.4 (2nd cent. BCE - 0th cent. CE)
 Tagged with subjects: • Claudius, Roman Emperor, expulsion of Jews from Rome by • language and style, Book of Judith, imperatives

 Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 304, 307, 308; Gera (2014), Judith, 197, 402, 453

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9.2 "O Lord God of my father Simeon, to whom thou gavest a sword to take revenge on the strangers who had loosed the girdle of a virgin to defile her, and uncovered her thigh to put her to shame, and polluted her womb to disgrace her; for thou hast said, `It shall not be done\' -- yet they did it. 9.3 So thou gavest up their rulers to be slain, and their bed, which was ashamed of the deceit they had practiced, to be stained with blood, and thou didst strike down slaves along with princes, and princes on their thrones; 9.4 and thou gavest their wives for a prey and their daughters to captivity, and all their booty to be divided among thy beloved sons, who were zealous for thee, and abhorred the pollution of their blood, and called on thee for help -- O God, my God, hear me also, a widow. '' None
30. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Augustus, emperor • Julian (Emperor), Hymn to King Helios • Julian (emperor) • emperor cult

 Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 278; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 134; Gee (2013), Aratus and the Astronomical Tradition, 23; Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 118

31. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Claudius, Roman Emperor, expulsion of Jews from Rome by • Nero (Emperor), (un)observed life • emperor and architect, relational paradigm • imperator

 Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 332, 346, 526; Jenkyns (2013), God, Space, and City in the Roman Imagination, 173; Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 69, 70; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 148

32. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Diocletian (emperor) • emperor and architect, relational paradigm

 Found in books: Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 174, 175; Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 71

33. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Caligula, Emperor (Gaius Caesar) • Diocletian (emperor) • Emperors and Egypt, Titus • Galba, Emperor • Hadrian, Emperor • Nero (Emperor)

 Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 19, 37, 111; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 191; Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 71

34. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Caligula (emperor) • Commodus (Roman emperor) • Constantine, Roman Emperor • Nero (Emperor) • Nero (emperor) • Nerva, Emperor • Tiberius (Emperor) • Titus, Emperor • Vespasian (Emperor) • divinization of emperors • emperor and architect, relational paradigm • emperors divinized • gods, emperors divinized • religions, Roman, emperors divinized

 Found in books: Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 359; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 106; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 268; Jenkyns (2013), God, Space, and City in the Roman Imagination, 50; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 91; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 168

35. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Antoninus Pius, emperor • Diocletian (emperor)

 Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 497; Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 71

36. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Claudius (emperor) • Hellenistic monarchs, see Hellenistic kings, Hellenistic queens, Roman emperors

 Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 210; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 254

37. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Augustus, emperor • Augustus, emperor ( • Hadrian, emperor • Julian, emperor • Marcus Aurelius, Stoic, Roman emperor, author of Meditations, Prolongation of life of no value • Tiberius, Emperor • emperor and architect, relational paradigm

 Found in books: Bowersock (1997), Fiction as History: Nero to Julian, 71; Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 146; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 42; Poulsen (2021), Usages of the Past in Roman Historiography, 240; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 241; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 76

38. Anon., Sibylline Oracles, 5.28-5.29 (1st cent. BCE - 5th cent. CE)
 Tagged with subjects: • Claudius, Roman Emperor, expulsion of Jews from Rome by • Roman emperor, x

 Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 216; Feldman (2006), Judaism and Hellenism Reconsidered, 776

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5.28 But after a long time shall he transmit 5.29 His power unto another, who shall have'' None
39. Diodorus Siculus, Historical Library, 1.10.1, 1.10.3 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Emperors and Egypt, Octavian-Augustus • Julian (emperor) • Nero, emperor, character in the pseudo-Senecan tragedy Octauia

 Found in books: Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 78; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 460

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1.10.1 \xa0Now the Egyptians have an account like this: When in the beginning the universe came into being, men first came into existence in Egypt, both because of the favourable climate of the land and because of the nature of the Nile. For this stream, since it produces much life and provides a spontaneous supply of food, easily supports whatever living things have been engendered; for both the root of the reed and the lotus, as well as the Egyptian bean and corsaeon, as it is called, and many other similar plants, supply the race of men with nourishment all ready for use.
1.10.3
\xa0And from this fact it is manifest that, when the world was first taking shape, the land of Egypt could better than any other have been the place where mankind came into being because of the well-tempered nature of its soil; for even at the present time, while the soil of no other country generates any such things, in it alone certain living creatures may be seen coming into being in a marvellous fashion.'' None
40. Dionysius of Halycarnassus, Roman Antiquities, 2.70.5 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Claudius, Roman Emperor, expulsion of Jews from Rome by • Nero (emperor)

 Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 355, 548; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 4

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2.70.5 \xa0Whether I\xa0have been well advised or not in giving them this appellation, anyone who pleases may gather from their actions. For they execute their movements in arms, keeping time to a flute, sometimes all together, sometimes by turns, and while dancing sing certain traditional hymns. But this dance and exercise performed by armed men and the noise they make by striking their bucklers with their daggers, if we may base any conjectures on the ancient accounts, was originated by the Curetes. I\xa0need not mention the legend which is related concerning them, since almost everybody is acquainted with it. <'' None
41. Ovid, Fasti, 1.637, 1.640-1.644, 2.533-2.571, 2.609, 5.492, 5.549-5.568, 6.639-6.647 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Augustus (Octavian, emperor) • Augustus, Imperator • Claudius (emperor) • Nero (Emperor) • Nerva, Emperor • Tiberius (emperor) • Tiberius, emperor • Titus, Emperor • divinization of emperors • emperor cult • emperors divinized • gods, emperors divinized • honorific titles, Augustus as imperator • religions, Roman, emperors divinized

 Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 37, 224; Jenkyns (2013), God, Space, and City in the Roman Imagination, 29, 50; Mueller (2002), Roman Religion in Valerius Maximus, 100; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 175, 197; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 98; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 361; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118

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1.640 nunc te sacratae constituere manus. 1.641 Furius antiquam populi superator Etrusci 1.642 voverat et voti solverat ille fidem, 1.643 causa, quod a patribus sumptis secesserat armis 1.644 volgus, et ipsa suas Roma timebat opes.
2.533
Est honor et tumulis. Animas placate paternas 2.534 parvaque in extinctas munera ferte pyras. 2.535 parva petunt manes, pietas pro divite grata est 2.536 munere: non avidos Styx habet ima deos, 2.537 tegula porrectis satis est velata coronis 2.538 et sparsae fruges parcaque mica salis 2.539 inque mero mollita Ceres violaeque solutae: 2.540 haec habeat media testa relicta via. 2.541 nec maiora veto, sed et his placabilis umbra est 2.542 adde preces positis et sua verba focis, 2.543 hunc morem Aeneas, pietatis idoneus auctor, 2.544 attulit in terras, iuste Latine, tuas; 2.545 ille patris Genio sollemnia dona ferebat: 2.546 hinc populi ritus edidicere pios. 2.547 at quondam, dum longa gerunt pugnacibus armis 2.548 bella, Parentales deseruere dies. 2.549 non impune fuit; nam dicitur omine ab isto 2.550 Roma suburbanis incaluisse rogis. 2.551 vix equidem credo: bustis exisse feruntur 2.552 et tacitae questi tempore noctis avi, 2.553 perque vias urbis latosque ululasse per agros 2.554 deformes animas, volgus ie, ferunt. 2.555 post ea praeteriti tumulis redduntur honores, 2.556 prodigiisque venit funeribusque modus, 2.557 dum tamen haec fiunt, viduae cessate puellae: 2.558 expectet puros pinea taeda dies, 2.559 nec tibi, quae cupidae matura videbere matri, 2.560 comat virgineas hasta recurva comas. 2.561 conde tuas, Hymenaee, faces et ab ignibus atris 2.562 aufer! habent alias maesta sepulchra faces. 2.563 di quoque templorum foribus celentur opertis, 2.564 ture vacent arae stentque sine igne foci. 2.565 nunc animae tenues et corpora functa sepulcris 2.566 errant, nunc posito pascitur umbra cibo. 2.567 nec tamen haec ultra, quam tot de mense supersint 2.568 Luciferi, quot habent carmina nostra pedes, 2.569 hanc, quia iusta ferunt, dixere Feralia lucem; 2.570 ultima placandis manibus illa dies. 2.571 ecce anus in mediis residens annosa puellis
2.609
‘duc hanc ad manes; locus ille silentibus aptus.
5.492
inter se nulla continuata die.
5.549
fallor, an arma sot? non fallimur, arma sonabant: 5.550 Mars venit et veniens bellica signa dedit. 5.551 Ultor ad ipse suos caelo descendit honores 5.552 templaque in Augusto conspicienda foro. 5.553 et deus est ingens et opus: debebat in urbe 5.554 non aliter nati Mars habitare sui. 5.555 digna Giganteis haec sunt delubra tropaeis: 5.556 hinc fera Gradivum bella movere decet, 5.557 seu quis ab Eoo nos impius orbe lacesset, 5.558 seu quis ab occiduo sole domandus erit. 5.559 prospicit armipotens operis fastigia summi 5.560 et probat invictos summa tenere deos. 5.561 prospicit in foribus diversae tela figurae 5.562 armaque terrarum milite victa suo. 5.563 hinc videt Aenean oneratum pondere caro 5.564 et tot Iuleae nobilitatis avos: 5.565 hinc videt Iliaden humeris ducis arma ferentem, 5.566 claraque dispositis acta subesse viris, 5.567 spectat et Augusto praetextum nomine templum, 5.568 et visum lecto Caesare maius opus.
6.639
disce tamen, veniens aetas, ubi Livia nunc est 6.640 porticus, immensae tecta fuisse domus; 6.641 urbis opus domus una fuit, spatiumque tenebat, 6.642 quo brevius muris oppida multa tenent, 6.643 haec aequata solo est, nullo sub crimine regni, 6.644 sed quia luxuria visa nocere sua, 6.645 sustinuit tantas operum subvertere moles 6.646 totque suas heres perdere Caesar opes, 6.647 sic agitur censura et sic exempla parantur,' ' None
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1.640 Camillus, conqueror of the Etruscan people, 1.641 Vowed your ancient temple and kept his vow. 1.642 His reason was that the commoners had armed themselves, 1.643 Seceding from the nobles, and Rome feared their power. 1.644 This latest reason was a better one: revered Leader, Germany
2.533
And the grave must be honoured. Appease your fathers’ 2.534 Spirits, and bring little gifts to the tombs you built. 2.535 Their shades ask little, piety they prefer to costly 2.536 offerings: no greedy deities haunt the Stygian depths. 2.537 A tile wreathed round with garlands offered is enough, 2.538 A scattering of meal, and a few grains of salt, 2.539 And bread soaked in wine, and loose violets: 2.540 Set them on a brick left in the middle of the path. 2.541 Not that I veto larger gifts, but these please the shades: 2.542 Add prayers and proper words to the fixed fires. 2.543 This custom was brought to your lands, just Latinus, 2.544 By Aeneas, a fitting promoter of piety. 2.545 He brought solemn gifts to his father’s spirit: 2.546 From him the people learned the pious rites. 2.547 But once, waging a long war with fierce weapons, 2.548 They neglected the Parentalia, Festival of the Dead. 2.549 It did not go unpunished: they say from that ominous day 2.550 Rome grew hot from funeral fires near the City. 2.551 I scarcely believe it, but they say that ancestral spirit 2.552 Came moaning from their tombs in the still of night, 2.553 And misshapen spirits, a bodiless throng, howled 2.554 Through the City streets, and through the broad fields. 2.555 Afterwards neglected honour was paid to the tombs, 2.556 And there was an end to the portents, and the funerals. 2.557 But while these rites are enacted, girls, don’t marry: 2.558 Let the marriage torches wait for purer days. 2.559 And virgin, who to your mother seem ripe for love, 2.560 Don’t let the curved spear comb your tresses. 2.561 Hymen, hide your torches, and carry them far 2.562 From these dark fires! The gloomy tomb owns other torches. 2.563 And hide the gods, closing those revealing temple doors, 2.564 Let the altars be free of incense, the hearths without fire. 2.565 Now ghostly spirits and the entombed dead wander, 2.566 Now the shadow feeds on the nourishment that’s offered. 2.567 But it only lasts till there are no more days in the month 2.568 Than the feet (eleven) that my metres possess. 2.569 This day they call the Feralia because they bear (ferunt) 2.570 offerings to the dead: the last day to propitiate the shades. 2.571 See, an old woman sitting amongst the girls performs the rite
2.609
‘Lead her to the shadows: that place is fitting for the silent.
5.492
People say unlucky women wed in the month of May.
5.549
Why does bright day, presaged by the Morning Star, 5.550 Lift its radiance more swiftly from the ocean waves? 5.551 Am I wrong, or did weapons clash? I’m not: they clashed, 5.552 Mars comes, giving the sign for war as he comes. 5.553 The Avenger himself descends from the sky 5.554 To view his shrine and honours in Augustus’ forum. 5.555 The god and the work are mighty: Mar 5.556 Could not be housed otherwise in his son’s city. 5.557 The shrine is worthy of trophies won from Giants: 5.558 From it the Marching God initiates fell war, 5.559 When impious men attack us from the East, 5.560 Or those from the setting sun must be conquered. 5.561 The God of Arms sees the summits of the work, 5.562 And approves of unbeaten gods holding the heights. 5.563 He sees the various weapons studding the doors, 5.564 Weapons from lands conquered by his armies. 5.565 Here he views Aeneas bowed by his dear burden, 5.566 And many an ancestor of the great Julian line: 5.567 There he views Romulus carrying Acron’s weapon 5.568 And famous heroes’ deeds below their ranked statues.
6.639
And Livia, this day dedicated a magnificent shrine to you, 6.640 Concordia, that she offered to her dear husband. 6.641 Learn this, you age to come: where Livia’s Colonnade 6.642 Now stands, there was once a vast palace. 6.643 A site that was like a city: it occupied a space 6.644 Larger than that of many a walled town. 6.645 It was levelled to the soil, not because of its owner’s treason, 6.646 But because its excess was considered harmful. 6.647 Caesar counteced the demolition of such a mass,' ' None
42. Ovid, Metamorphoses, 9.666-9.699, 9.701-9.707, 9.709-9.721, 9.723-9.733, 9.735-9.739, 9.741-9.752, 9.754-9.764, 9.766-9.785, 9.787-9.797 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Augustus (Octavian, emperor) • Augustus (Roman emperor) • Emperors and Egypt, Octavian-Augustus

 Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 166; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 35; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 42, 46

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9.666 Fama novi centum Cretaeas forsitan urbes 9.667 implesset monstri, si non miracula nuper 9.668 Iphide mutata Crete propiora tulisset. 9.669 Proxima Cnosiaco nam quondam Phaestia regno 9.670 progenuit tellus ignotum nomine Ligdum, 9.671 ingenua de plebe virum. Nec census in illo 9.672 nobilitate sua maior, sed vita fidesque 9.673 inculpata fuit. Gravidae qui coniugis aures 9.674 vocibus his monuit, cum iam prope partus adesset: 9.675 “Quae voveam, duo sunt; minimo ut relevere dolore, 9.676 utque marem parias; onerosior altera sors est, 9.677 et vires fortuna negat. Quod abominor, ergo 9.678 edita forte tuo fuerit si femina partu, 9.679 (invitus mando: pietas, ignosce!) necetur.” 9.680 Dixerat, et lacrimis vultus lavere profusis, 9.681 tam qui mandabat, quam cui mandata dabantur. 9.682 Sed tamen usque suum vanis Telethusa maritum 9.683 sollicitat precibus, ne spem sibi ponat in arto. 9.684 Certa sua est Ligdo sententia. Iamque ferendo 9.685 vix erat illa gravem maturo pondere ventrem, 9.686 cum medio noctis spatio sub imagine somni 9.688 aut stetit aut visa est. Inerant lunaria fronti 9.689 cornua cum spicis nitido flaventibus auro 9.690 et regale decus. Cum qua latrator Anubis 9.691 sanctaque Bubastis variusque coloribus Apis, 9.692 quique premit vocem digitoque silentia suadet, 9.693 sistraque erant numquamque satis quaesitus Osiris 9.694 plenaque somniferis serpens peregrina venenis. 9.695 Tum velut excussam somno et manifesta videntem 9.696 sic adfata dea est: “Pars o Telethusa mearum, 9.697 pone graves curas mandataque falle mariti. 9.698 Nec dubita, cum te partu Lucina levarit, 9.699 tollere quidquid erit. Dea sum auxiliaris opemque
9.701
ingratum numen.” Monuit thalamoque recessit. 9.702 Laeta toro surgit purasque ad sidera supplex 9.703 Cressa manus tollens, rata sint sua visa, precatur. 9.704 Ut dolor increvit, seque ipsum pondus in auras 9.705 expulit et nata est ignaro femina patre, 9.706 iussit ali mater puerum mentita: fidemque 9.707 res habuit, neque erat ficti nisi conscia nutrix.
9.709
Iphis avus fuerat. Gavisa est nomine mater, 9.710 quod commune foret nec quemquam falleret illo. 9.711 Inde incepta pia mendacia fraude latebant: 9.712 cultus erat pueri, facies, quam sive puellae, 9.713 sive dares puero, fuerat formosus uterque. 9.714 Tertius interea decimo successerat annus, 9.715 cum pater, Iphi, tibi flavam despondet Ianthen, 9.716 inter Phaestiadas quae laudatissima formae 9.717 dote fuit virgo, Dictaeo nata Teleste. 9.718 Par aetas, par forma fuit, primasque magistris 9.719 accepere artes, elementa aetatis, ab isdem. 9.720 Hinc amor ambarum tetigit rude pectus et aequum 9.721 vulnus utrique dedit. Sed erat fiducia dispar:
9.723
quamque virum putat esse, virum fore credit Ianthe; 9.724 Iphis amat, qua posse frui desperat, et auget 9.725 hoc ipsum flammas, ardetque in virgine virgo; 9.726 vixque tenens lacrimas “quis me manet exitus” inquit, 9.727 “cognita quam nulli, quam prodigiosa novaeque 9.728 cura tenet Veneris? Si di mihi parcere vellent, 9.729 parcere debuerant; si non, et perdere vellent, 9.730 naturale malum saltem et de more dedissent. 9.731 Nec vaccam vaccae, nec equas amor urit equarum: 9.732 urit oves aries, sequitur sua femina cervum. 9.733 Sic et aves coeunt, interque animalia cuncta
9.735
Vellem nulla forem! Ne non tamen omnia Crete 9.736 monstra ferat, taurum dilexit filia Solis, 9.737 femina nempe marem: meus est furiosior illo, 9.738 si verum profitemur, amor! Tamen illa secuta est 9.739 spem Veneris, tamen illa dolis et imagine vaccae
9.741
Huc licet e toto sollertia confluat orbe, 9.742 ipse licet revolet ceratis Daedalus alis, 9.743 quid faciet? Num me puerum de virgine doctis 9.744 artibus efficiet? num te mutabit, Ianthe? 9.745 Quin animum firmas, teque ipsa reconligis, Iphi, 9.746 consiliique inopes et stultos excutis ignes? 9.747 Quid sis nata, vide, nisi te quoque decipis ipsa, 9.748 et pete quod fas est, et ama quod femina debes! 9.749 Spes est, quae capiat, spes est, quae pascit amorem: 9.750 hanc tibi res adimit. Non te custodia caro 9.751 arcet ab amplexu nec cauti cura mariti, 9.752 non patris asperitas, non se negat ipsa roganti:
9.754
esse potes felix, ut dique hominesque laborent. 9.755 Nunc quoque votorum nulla est pars vana meorum, 9.756 dique mihi faciles, quidquid valuere, dederunt; 9.757 quodque ego, vult genitor, vult ipsa socerque futurus. 9.758 At non vult natura, potentior omnibus istis, 9.759 quae mihi sola nocet. Venit ecce optabile tempus, 9.760 luxque iugalis adest, et iam mea fiet Ianthe— 9.761 nec mihi continget: mediis sitiemus in undis. 9.762 Pronuba quid Iuno, quid ad haec, Hymenaee, venitis 9.763 sacra, quibus qui ducat abest, ubi nubimus ambae?” 9.764 Pressit ab his vocem. Nec lenius altera virgo
9.766
Quod petit haec, Telethusa timens modo tempora differt, 9.767 nunc ficto languore moram trahit, omina saepe 9.768 visaque causatur. Sed iam consumpserat omnem 9.769 materiam ficti, dilataque tempora taedae 9.770 institerant, unusque dies restabat. At illa 9.771 crinalem capiti vittam nataeque sibique 9.772 detrahit et passis aram complexa capillis 9.773 “Isi, Paraetonium Mareoticaque arva Pharonque 9.774 quae colis et septem digestum in cornua Nilum: 9.775 fer, precor” inquit “opem nostroque medere timori! 9.776 Te, dea, te quondam tuaque haec insignia vidi 9.777 cunctaque cognovi, sonitum comitantiaque aera 9.778 sistrorum, memorique animo tua iussa notavi. 9.779 Quod videt haec lucem, quod non ego punior, ecce 9.780 consilium munusque tuum est. Miserere duarum 9.781 auxilioque iuva!” Lacrimae sunt verba secutae. 9.782 Visa dea est movisse suas (et moverat) aras, 9.783 et templi tremuere fores, imitataque lunam 9.784 cornua fulserunt, crepuitque sonabile sistrum. 9.785 Non secura quidem, fausto tamen omine laeta
9.787
quam solita est, maiore gradu, nec candor in ore 9.788 permanet, et vires augentur, et acrior ipse est 9.789 vultus, et incomptis brevior mensura capillis, 9.790 plusque vigoris adest, habuit quam femina. Nam quae 9.791 femina nuper eras, puer es. Date munera templis 9.792 nec timida gaudete fide! Dant munera templis, 9.793 addunt et titulum; titulus breve carmen habebat: 9.794 DONA PUER SOLVIT QUAE FEMINA VOVERAT IPHIS 9.795 Postera lux radiis latum patefecerat orbem, 9.796 cum Venus et Iuno sociosque Hymenaeus ad ignes 9.797 conveniunt, potiturque sua puer Iphis Ianthe.' ' None
sup>
9.666 of youthful manhood. Then shall Jupiter 9.667 let Hebe, guardian of ungathered days,' "9.668 grant from the future to Callirhoe's sons," '9.669 the strength of manhood in their infancy.' "9.670 Do not let their victorious father's death" '9.671 be unavenged a long while. Jove prevailed 9.672 upon, will claim beforehand all the gift 9.673 of Hebe, who is his known daughter-in-law, 9.674 and his step-daughter, and with one act change' "9.675 Callirhoe's beardless boys to men of size.”" '9.676 When Themis, prophesying future days, 9.677 had said these words, the Gods of Heaven complained 9.678 because they also could not grant the gift 9.679 of youth to many others in this way. 9.680 Aurora wept because her husband had 9.681 white hair; and Ceres then bewailed the age 9.682 of her Iasion, grey and stricken old; 9.683 and Mulciber demanded with new life 9.684 his Erichthonius might again appear; 9.685 and Venus , thinking upon future days,' "9.686 aid old Anchises' years must be restored." '9.688 until vexed with the clamor, Jupiter 9.689 implored, “If you can have regard for me, 9.690 consider the strange blessings you desire: 9.691 does any one of you believe he can 9.692 prevail against the settled will of Fate? 9.693 As Iolaus has returned by fate, 9.694 to those years spent by him; so by the Fate' "9.695 Callirhoe's sons from infancy must grow" '9.696 to manhood with no struggle on their part, 9.697 or force of their ambition. And you should 9.698 endure your fortune with contented minds: 9.699 I, also, must give all control to Fate.
9.701
I would not let advancing age break down 9.702 my own son Aeacus, nor bend his back 9.703 with weight of year; and Rhadamanthus should 9.704 retain an everlasting flower of youth, 9.705 together with my own son Minos, who 9.706 is now despised because of his great age, 9.707 o that his scepter has lost dignity.”
9.709
and none continued to complain, when they 9.710 aw Aeacus and Rhadamanthus old, 9.711 and Minos also, weary of his age. 9.712 And they remembered Minos in his prime, 9.713 had warred against great nations, till his name 9.714 if mentioned was a certain cause of fear. 9.715 But now, enfeebled by great age, he feared' "9.716 Miletus , Deione's son, because" '9.717 of his exultant youth and strength derived 9.718 from his great father Phoebus. And although' "9.719 he well perceived Miletus ' eye was fixed" '9.720 upon his throne, he did not dare to drive 9.721 him from his kingdom.
9.723
Miletus of his own accord did fly, 9.724 by swift ship, over to the Asian shore, 9.725 across the Aegean water, where he built 9.726 the city of his name. 9.727 Cyane, who 9.728 was known to be the daughter of the stream 9.729 Maeander , which with many a twist and turn 9.730 flows wandering there—Cyane said to be 9.731 indeed most beautiful, when known by him, 9.732 gave birth to two; a girl called Byblis, who 9.733 was lovely, and the brother Caunus—twins.
9.735
of every maiden must be within law. 9.736 Seized with a passion for her brother, she 9.737 loved him, descendant of Apollo, not 9.738 as sister loves a brother; not in such 9.739 a manner as the law of man permits.
9.741
to kiss him passionately, while her arm' "9.742 were thrown around her brother's neck, and so" '9.743 deceived herself. And, as the habit grew, 9.744 her sister-love degenerated, till 9.745 richly attired, she came to see her brother, 9.746 with all endeavors to attract his eye; 9.747 and anxious to be seen most beautiful, 9.748 he envied every woman who appeared 9.749 of rival beauty. But she did not know 9.750 or understand the flame, hot in her heart, 9.751 though she was agitated when she saw 9.752 the object of her swiftly growing love.
9.754
he hated to say brother, and she said, 9.755 “Do call me Byblis—never call me sister!” 9.756 And yet while feeling love so, when awake 9.757 he does not dwell upon impure desire; 9.758 but when dissolved in the soft arms of sleep, 9.759 he sees the very object of her love, 9.760 and blushing, dreams she is embraced by him, 9.761 till slumber has departed. For a time 9.762 he lies there silent, as her mind recall 9.763 the loved appearance of her lovely dream, 9.764 until her wavering heart, in grief exclaims:—
9.766
Ah wretched me! I cannot count it true. 9.767 And, if he were not my own brother, he 9.768 why is my fond heart tortured with this dream? 9.769 He is so handsome even to envious eyes, 9.770 it is not strange he has filled my fond heart; 9.771 o surely would be worthy of my love. 9.772 But it is my misfortune I am hi 9.773 own sister. Let me therefore strive, awake, 9.774 to stand with honor, but let sleep return 9.775 the same dream often to me.—There can be 9.776 no fear of any witness to a shade 9.777 which phantoms my delight.—O Cupid, swift 9.778 of love-wing with your mother, and O my 9.779 beloved Venus! wonderful the joy 9.780 of my experience in the transport. All 9.781 as if reality sustaining, lifted me 9.782 up to elysian pleasure, while in truth 9.783 I lay dissolving to my very marrow: 9.784 the pleasure was so brief, and Night, headlong 9.785 ped from me, envious of my coming joys.
9.787
how good a daughter I would prove to your 9.788 dear father, and how good a son would you 9.789 be to my father. If the Gods agreed, 9.790 then everything would be possessed by u 9.791 in common, but this must exclude ancestors. 9.792 For I should pray, compared with mine yours might 9.793 be quite superior. But, oh my love, 9.794 ome other woman by your love will be 9.795 a mother; but because, unfortunate, 9.796 my parents are the same as yours, you must 9.797 be nothing but a brother. Sorrows, then,' ' None
43. Philo of Alexandria, Against Flaccus, 1, 8, 17, 20-21, 23-24, 26-31, 33-42, 45-46, 48-50, 54-57, 62, 65, 72, 76, 90, 97, 103, 105, 135-139, 141, 149, 151, 181 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Alexander Severus (emperor) • Claudius, Roman Emperor, expulsion of Jews from Rome by • Claudius, emperor • Emperors and Egypt, Caligula (Gaius) • Emperors and Egypt, Claudius • Emperors and Egypt, Nero • Emperors and Egypt, Trajan • Emperors and Egypt, Vespasian • Nero (Emperor) • Nero, emperor • Nero, emperor, interested in Aegyptiaca • Philo, on Emperor Tiberius • Roman Empire, emperor and governor • Tiberius, emperor • Trajan, emperor • elites, Romans govern through, emperor, divinity of • emperor cult l

 Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 370, 392; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 824; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 3; Feldman (2006), Judaism and Hellenism Reconsidered, 692, 696; Levine (2005), The Ancient Synagogue, The First Thousand Years, 285; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 38, 39, 40, 239; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 19, 38, 139, 141, 149, 250, 251, 254

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1 Flaccus Avillius succeeded Sejanus in his hatred of and hostile designs against the Jewish nation. He was not, indeed, able to injure the whole people by open and direct means as he had been, inasmuch as he had less power for such a purpose, but he inflicted the most intolerable evils on all who came within his reach. Moreover, though in appearance he only attacked a portion of the nation, in point of fact he directed his aims against all whom he could find anywhere, proceeding more by art than by force; for those men who, though of tyrannical natures and dispositions, have not strength enough to accomplish their designs openly, seek to compass them by manoeuvres. '
8
For having received a government which was intended to last six years, for the first five years, while Tiberius Caesar was alive, he both preserved peace and also governed the country generally with such vigour and energy that he was superior to all the governors who had gone before him.

17
But when a magistrate begins to despair of his power of exerting authority, it follows inevitably, that his subjects must quickly become disobedient, especially those who are naturally, at every trivial or common occurrence, inclined to show insubordination, and, among people of such a disposition, the Egyptian nation is pre-eminent, being constantly in the habit of exciting great seditions from very small sparks.
20
for they became executors of all the plans which they had devised, treating him like a mute person on the stage, as one who was only, by way of making up the show, inscribed with the title of authority, being themselves a lot of Dionysiuses, demagogues, and of Lampos, a pack of cavillers and word-splitters; and of Isidoruses, sowers of sedition, busy-bodies, devisers of evil, troublers of the state; for this is the name which has, at last, been given to them. 2
1
All these men, having devised a most grievous design against the Jews, proceeded to put it in execution, and coming privately to Flaccus said to him,
26
And when he was about to set out to take possession of his kingdom, Gaius advised him to avoid the voyage from Brundusium to Syria, which was a long and troublesome one, and rather to take the shorter one by Alexandria, and to wait for the periodical winds; for he said that the merchant vessels which set forth from that harbour were fast sailers, and that the pilots were most experienced men, who guided their ships like skilful coachmen guide their horses, keeping them straight in the proper course. And he took his advice, looking upon him both as his master and also as a giver of good counsel. ' "27 Accordingly, going down to Dicaearchia, and seeing some Alexandrian vessels in the harbour, looking all ready and fit to put to sea, he embarked with his followers, and had a fair voyage, and so a few days afterwards he arrived at his journey's end, unforeseen and unexpected, having commanded the captains of his vessels (for he came in sight of Pharos about twilight in the evening) to furl their sails, and to keep a short distance out of sight in the open sea, until it became late in the evening and dark, and then at night he entered the port, that when he disembarked he might find all the citizens buried in sleep, and so, without any one seeing him, he might arrive at the house of the man who was to be his entertainer. " '2
8
With so much modesty then did this man arrive, wishing if it were possible to enter without being perceived by any one in the city. For he had not come to see Alexandria, since he had sojourned in it before, when he was preparing to take his voyage to Rome to see Tiberius, but he desired at this time to take the quickest road, so as to arrive at his destination with the smallest possible delay. ' "29 But the men of Alexandria being ready to burst with envy and ill-will (for the Egyptian disposition is by nature a most jealous and envious one and inclined to look on the good fortune of others as adversity to itself), and being at the same time filled with an ancient and what I may in a manner call an innate enmity towards the Jews, were indigt at any one's becoming a king of the Jews, no less than if each individual among them had been deprived of an ancestral kingdom of his own inheritance. " '30 And then again his friends and companions came and stirred up the miserable Flaccus, inviting, and exciting, and stimulating him to feel the same envy with themselves; saying, "The arrival of this man to take upon him his government is equivalent to a deposition of yourself. He is invested with a greater dignity of honour and glory than you. He attracts all eyes towards himself when they see the array of sentinels and bodyguards around him adorned with silvered and gilded arms. 3
1
For ought he to have come into the presence of another governor, when it was in his power to have sailed over the sea, and so to have arrived in safety at his own government? For, indeed, if Gaius did advise or rather command him to do so, he ought rather with earnest solicitations to have deprecated any visit to this country, in order that the real governor of it might not be brought into disrepute and appear to have his authority lessened by being apparently disregarded."
33
for he encouraged the idle and lazy mob of the city (and the mob of Alexandria is one accustomed to great license of speech, and one which delights above measure in calumny and evil-speaking), to abuse the king, either beginning to revile him in his own person, or else exhorting and exciting others to do so by the agency of persons who were accustomed to serve him in business of this kind. 34 And they, having had the cue given them, spent all their days reviling the king in the public schools, and stringing together all sorts of gibes to turn him into ridicule. And at times they employed poets who compose farces, and managers of puppet shows, displaying their natural aptitude for every kind of disgraceful employment, though they were very slow at learning anything that was creditable, but very acute, and quick, and ready at learning anything of an opposite nature. 35 For why did he not show his indignation, why did he not commit them to prison, why did he not chastise them for their insolent and disloyal evil speaking? And even if he had not been a king but only one of the household of Caesar, ought he not to have had some privileges and especial honours? The fact is that all these circumstances are an undeniable evidence that Flaccus was a participator in all this abuse; for he who might have punished it with the most extreme severity, and entirely checked it, and who yet took no steps to restrain it, was clearly convicted of having permitted and encouraged it; but whenever an ungoverned multitude begins a course of evil doing it never desists, but proceeds from one wickedness to another, continually doing some monstrous thing. VI. 36 There was a certain madman named Carabbas, afflicted not with a wild, savage, and dangerous madness (for that comes on in fits without being expected either by the patient or by bystanders), but with an intermittent and more gentle kind; this man spent all this days and nights naked in the roads, minding neither cold nor heat, the sport of idle children and wanton youths; 37 and they, driving the poor wretch as far as the public gymnasium, and setting him up there on high that he might be seen by everybody, flattened out a leaf of papyrus and put it on his head instead of a diadem, and clothed the rest of his body with a common door mat instead of a cloak and instead of a sceptre they put in his hand a small stick of the native papyrus which they found lying by the way side and gave to him; 3
8
and when, like actors in theatrical spectacles, he had received all the insignia of royal authority, and had been dressed and adorned like a king, the young men bearing sticks on their shoulders stood on each side of him instead of spear-bearers, in imitation of the bodyguards of the king, and then others came up, some as if to salute him, and others making as though they wished to plead their causes before him, and others pretending to wish to consult with him about the affairs of the state. 39 Then from the multitude of those who were standing around there arose a wonderful shout of men calling out Maris; and this is the name by which it is said that they call the kings among the Syrians; for they knew that Agrippa was by birth a Syrian, and also that he was possessed of a great district of Syria of which he was the sovereign; 40 when Flaccus heard, or rather when he saw this, he would have done right if he had apprehended the maniac and put him in prison, that he might not give to those who reviled him any opportunity or excuse for insulting their superiors, and if he had chastised those who dressed him up for having dared both openly and disguisedly, both with words and actions, to insult a king and a friend of Caesar, and one who had been honoured by the Roman senate with imperial authority; but he not only did not punish them, but he did not think fit even to check them, but gave complete license and impunity to all those who designed ill, and who were disposed to show their enmity and spite to the king, pretending not to see what he did see, and not to hear what he did hear. 4
1
And when the multitude perceived this, I do not mean the ordinary and well-regulated population of the city, but the mob which, out of its restlessness and love of an unquiet and disorderly life, was always filling every place with tumult and confusion, and who, because of their habitual idleness and laziness, were full of treachery and revolutionary plans, they, flocking to the theatre the first thing in the morning, having already purchased Flaccus for a miserable price, which he with his mad desire for glory and with his slavish disposition, condescended to take to the injury not only of himself, but also of the safety of the commonwealth, all cried out, as if at a signal given, to erect images in the synagogues, 42 proposing a most novel and unprecedented violation of the law. And though they knew this (for they are very shrewd in their wickedness), they adopted a deep design, putting forth the name of Caesar as a screen, to whom it would be impiety to attribute the deeds of the guilty;
45
for it was sufficiently evident that the report about the destruction of the synagogues, which took its rise in Alexandria would be immediately spread over all the districts of Egypt, and would extend from that country to the east and to the oriental nations, and from the borders of the land in the other direction, and from the Mareotic district which is the frontier of Libya, towards the setting of the sun and the western nations. For no one country can contain the whole Jewish nation, by reason of its populousness; 46 on which account they frequent all the most prosperous and fertile countries of Europe and Asia, whether islands or continents, looking indeed upon the holy city as their metropolis in which is erected the sacred temple of the most high God, but accounting those regions which have been occupied by their fathers, and grandfathers, and great grandfathers, and still more remote ancestors, in which they have been born and brought up, as their country; and there are even some regions to which they came the very moment that they were originally settled, sending a colony of their people to do a pleasure to the founders of the colony. 4
8
but the Jews, for they were not inclined to remain quiet under everything, although naturally entirely disposed towards peace, not only because contests for natural customs do among all men appear more important than those which are only for the sake of life, but also because they alone of all the people under the sun, if they were deprived of their houses of prayer, would at the same time be deprived of all means of showing their piety towards their benefactors, which they would have looked upon as worse than ten thousand deaths, inasmuch as if their synagogues were destroyed they would no longer have any sacred places in which they could declare their gratitude, might have reasonably said to those who opposed them: 49 You, without being aware of it, are taking away honour from your lords instead of conferring any on them. Our houses of prayer are manifestly incitements to all the Jews in every part of the habitable world to display their piety and loyalty towards the house of Augustus; and if they are destroyed from among us, what other place, or what other manner of showing that honour, will be left to us? 50 For if we were to neglect the opportunity of adhering to our national customs when it is afforded to us, we should deserve to meet with the severest punishment, as not giving any proper or adequate return for the benefits which we have received; but if, while it is in our power to do so, we, in conformity with our own laws which Augustus himself is in the habit of confirming, obey in everything, then I do not see what great, or even what small offence can be laid to our charge; unless any one were to impute to us that we do not transgress the laws of deliberate purpose, and that we do not intentionally take care to depart from our national customs, which practices, even if they at first attack others, do often in the end visit those who are guilty of them.
54
for a few days afterwards he issued a notice in which he called us all foreigners and aliens, without giving us an opportunity of being heard in our own defence, but condemning us without a trial; and what command can be more full of tyranny than this? He himself being everything--accuser, enemy, witness, judge, and executioner, added then to the two former appellations a third also, allowing any one who was inclined to proceed to exterminate the Jews as prisoners of war. 55 So when the people had received this license, what did they do? There are five districts in the city, named after the first five letters of the written alphabet, of these two are called the quarters of the Jews, because the chief portion of the Jews lives in them. There are also a few scattered Jews, but only a very few, living in some of the other districts. What then did they do? They drove the Jews entirely out of four quarters, and crammed them all into a very small portion of one; 56 and by reason of their numbers they were dispersed over the sea-shore, and desert places, and among the tombs, being deprived of all their property; while the populace, overrunning their desolate houses, turned to plunder, and divided the booty among themselves as if they had obtained it in war. And as no one hindered them, they broke open even the workshops of the Jews, which were all shut up because of their mourning for Drusilla, and carried off all that they found there, and bore it openly through the middle of the market-place as if they had only been making use of their own property. 57 And the cessation of business to which they were compelled to submit was even a worse evil than the plunder to which they were exposed, as the consequence was that those who had lent money lost what they had lent, and as no one was permitted, neither farmer, nor captain of a ship, nor merchant, nor artisan, to employ himself in his usual manner, so that poverty was brought on them from two sides at once, both from rapine, as when license was thus given to plunder them they were stripped of everything in one day, and also from the circumstance of their no longer being able to earn money by their customary occupations. IX.
62
This, then, is the conduct of enemies in time of war; let us now see what was done by those who a little while before had been friends in time of peace. For after plundering them of everything, and driving them from their homes, and expelling them by main force from most of the quarters of the city, our people, as if they were blockaded and hemmed in by a circle of besieging enemies, being oppressed by a terrible scarcity and want of necessary things, and seeing their wives and their children dying before their eyes by an unnatural famine
65
And then, being immediately seized by those who had excited the seditious multitude against them, they were treacherously put to death, and then were dragged along and trampled under foot by the whole city, and completely destroyed, without the least portion of them being left which could possibly receive burial;
72
And those who did these things, mimicked the sufferers, like people employed in the representation of theatrical farces; but the relations and friends of those who were the real victims, merely because they sympathized with the misery of their relations, were led away to prison, were scourged, were tortured, and after all the ill treatment which their living bodies could endure, found the cross the end of all, and the punishment from which they could not escape. X.
76
And the enormity of this cruelty is proved by many other circumstances, and it will be further proved most evidently and undeniably by the circumstance which I am about to mention. Three of the members of this council of elders, Euodius, and Trypho, and Audro, had been stripped of all their property, being plundered of everything that was in their houses at one onset, and he was well aware that they had been exposed to this treatment, for it had been related to him when he had in the first instance sent for our rulers, under pretence of wishing to promote a reconciliation between them and the rest of the city;
90
Nevertheless, though a most rigorous examination took place, how great a quantity of defensive and offensive armour do you think was found? Helmets, and breast-plates, and shields, and daggers, and javelins, and weapons of every description, were brought out and piled up in heaps; and also how great a variety of missile weapons, javelins, slings, bows, and darts? Absolutely not a single thing of the kind; scarcely even knives sufficient for the daily use of the cooks to prepare and dress the food.
97
But it was not out of his own head alone, but also because of the commands and in consequence of the situation of the emperor that he sought and devised means to injure and oppress us; for after we had decreed by our votes and carried out by our actions all the honours to the emperor Gaius, which were either within our power or allowable by our laws, we brought the decree to him, entreating him that, as it was not permitted to us to send an embassy ourselves to bear it to the emperor, he would vouchsafe to forward it himself.

103
For when Agrippa, the king, came into the country, we set before him all the designs which Flaccus had entertained against us; and he set himself to rectify the business, and, having promised to forward the decree to the emperor, he taking it, as we hear, did send it, accompanied with a defence relating to the time at which it was passed, showing that it was not lately only that we had learnt to venerate the family of our benefactors, but that we had from the very first beginning shown our zeal towards them, though we had been deprived of the opportunity of making any seasonable demonstration of it by the insolence of our governor.

105
for some men of those who, in the time of Tiberius, and of Caesar his father, had the government, seeking to convert their governorship and viceroyalty into a sovereignty and tyranny, filled all the country with intolerable evils, with corruption, and rapine, and condemnation of persons who had done no wrong, and with banishment and exile of such innocent men, and with the slaughter of the nobles without a trial; and then, after the appointed period of their government had expired, when they returned to Rome, the emperors exacted of them an account and relation of all that they had done, especially if by chance the cities which they had been oppressing sent any embassy to complain;

135
Such, then, was the character of Lampo, who was now one of the accusers of Flaccus. And Isidorus was in no respect inferior to him in wickedness, being a man of the populace, a low demagogue, one who had continually studied to throw everything into disorder and confusion, an enemy to all peace and stability, very clever at exciting seditions and tumults which had no existence before, and at inflaming and exaggerating such as were already excited, taking care always to keep about him a disorderly and promiscuous mob of all the refuse of the people, ready for every kind of atrocity, which he had divided into regular sections as so many companies of soldiers.
136
There are a vast number of parties in the city whose association is founded in no one good principle, but who are united by wine, and drunkenness, and revelry, and the offspring of those indulgencies, insolence; and their meetings are called synods and couches by the natives.
137
In all these parties or the greater number of them Isidorus is said to have borne the bell, the leader of the feast, the chief of the supper, the disturber of the city. Then, whenever it was determined to do some mischief, at one signal they all went forth in a body, and did and said whatever they were told.
13
8
And on one occasion, being indigt with Flaccus because, after he had appeared originally to be a person of some weight with him, he afterwards was no longer courted in an equal degree, having hired a gang of fellows from the training schools and men accustomed to vociferate loudly, who well their outcries as if in regular market to those who are inclined to buy them, he ordered them all to assemble at the gymnasium;
139
and they, having filled it, began to heap accusations on Flaccus without any particular grounds, inventing all kinds of monstrous accusations and all sorts of falsehoods in ridiculous language, stringing long sentences together, so that not only was Flaccus himself alarmed but all the others who were there at this unexpected attack, and especially, as it may be conjectured, from the idea that there must certainly have been some one behind the scenes whom they were studying to gratify, since they themselves had suffered no evil, and since they were well aware that the rest of the city had not been ill-treated by him.
14
1
And when every one, as was very natural, was indigt at this, and when the city was mightily offended, that the folly of some individuals should attach to it so as to dim its reputation, Flaccus determined to send for some of the most honourable men of the people, and, on the next day to bring forward before them those who had distributed the bribes, that he might investigate the truth about Isidorus, and also that he might make a defence of his own system of government, and prove that he had been unjustly calumniated; and when they heard the proclamation there came not only the magistrates but also the whole city, except that portion which was about to be convicted of having been the agents of corruption or the corrupted. And they who had been employed in this honourable service, being raised up on the platform,
15
1
And after he had been deprived of all his property, he was condemned to banishment, and was exiled from the whole continent, and that is the greatest and most excellent portion of the inhabited world, and from every island that has any character for fertility or richness; for he was commanded to be sent into that most miserable of all the islands in the Aegaean Sea, called Gyara, and he would have been left there if he had not availed himself of the intercession of Lepidus, by whose means he obtained leave to exchange Gyara for Andros, which was very near it.
1
8
1
and he often repented that he had condemned him to banishment and not to death, and though he had a great respect for Lepidus who had interceded for him, he blamed him, so that he was kept in a state of great alarm from fear of punishment impending over him, for he feared lest, as was very likely, he, because he had been the cause of another person having been visited by a lighter punishment, might himself have a more severe one inflicted upon him. ' None
44. Philo of Alexandria, On The Embassy To Gaius, 24, 44, 47, 49, 66-77, 110, 123, 132, 139, 155, 166-168, 170, 206, 225, 250-253, 266-329, 338, 341, 353-367 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Alexander Severus (emperor) • Augustus (emperor) • Caligula (emperor) • Claudius, Roman Emperor, expulsion of Jews from Rome by • Claudius, emperor • Emperor cult • Emperors and Egypt, Caligula (Gaius) • Emperors and Egypt, Claudius • Emperors and Egypt, Nero • Gaius (Roman emperor), death of • Gaius (Roman emperor), depiction in Josephus • Gaius (Roman emperor), in Antiquities and Legatio compared • Gaius (Roman emperor), literary connections to Ahasuerus/Artaxerxes (Persian king) • Gaius (emperor), and Agrippa I • Nero, Emperor • Nero, emperor • Nero, emperor, interested in Aegyptiaca • Philo, on Emperor Tiberius • Price, Simon, on sacrifices to emperor • Roman Empire, emperor and governor • Tiberius (emperor) • Tiberius, emperor • Trajan, emperor • elites, Romans govern through, emperor, divinity of • emperor • empire, emperor

 Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 389; Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 63, 223; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 824; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 180; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 101, 102, 107; Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 139, 144, 145, 146, 148, 154; Feldman (2006), Judaism and Hellenism Reconsidered, 691, 696, 768; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 155; Katzoff (2019), On Jews in the Roman World: Collected Studies. 228; Levine (2005), The Ancient Synagogue, The First Thousand Years, 285; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 38, 40; Nasrallah (2019), Archaeology and the Letters of Paul, 188; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 295, 296; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 138, 149, 250, 251, 254; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 157

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24 And, as some person say, if Tiberius had lived a short time longer, Gaius would have been made away with, as he began to be looked upon by him with unalterable suspicion, and the genuine grandson of Tiberius would have been named the future emperor, and the inheritor of his paternal kingdom.
47
Now the greatest and most excellent of all sciences is the science of government, by means of which every country which is good and fertile, whether it be champaign or mountainous, is cultivated, and every sea is navigated without danger by heavily-laden merchant-vessels, to communicate to the different countries the useful productions of each, out of a natural desire for participation and association, so that each land receives what it stands in need of, and sends abroad in requital those good things of which it has a superfluity; 67 and then again, by a sudden change (for the multitude is very unstable in everything, in intentions, and words, and actions), men, disbelieving that one who but a little while before was merciful and humane could have become altered so entirely, for Gaius had been looked upon as affable, and sociable, and friendly, began to seek for excuses for him, and after some search they found such, saying with regard to his cousin and co-heir in the kingdom things such as these: 68 "The unchangeable law of nature has ordained that there should be no partnership in the sovereign power, and it has established by its own unalterable principles what this man must inevitably have suffered at the hands of his more powerful coheir. The one who was the more powerful has chastised the other. This is not murder. Perhaps, indeed, the putting that youth to death was done providentially for the advantage of the whole human race, since if one portion had been assigned as subjects to the one, and another portion to the other, there would have arisen troubles and confusion, and civil and foreign war. And what is better than peace? and peace is caused by good government on sound principles. And no government can be good but that which is free from all contentions and from all disputes, and then everything else is made right by it."
110
Is it fitting now to compare with these oracles of Apollo the ill-omened warning of Gaius, by means of which poverty, and dishonour, and banishment, and death were given premature notice of to all those who were in power and authority in any part of the world? What connexion or resemblance was there between him and Apollo, when he never paid any attention to any ties of kindred or friendship? Let him cease, then, this pretended Apollo, from imitating that real healer of mankind, for the form of God is not a thing which is capable of being imitated by an inferior one, as good money is imitated by bad. XV. '
132
But as the governor of the country, who by himself could, if he had chosen to do so, have put down the violence of the multitude in a single hour, pretended not to see what he did see, and not to hear what he did hear, but allowed the mob to carry on the war against our people without any restraint, and threw our former state of tranquillity into confusion, the populace being excited still more, proceeded onwards to still more shameless and more audacious designs and treachery, and, arraying very numerous companies, cut down some of the synagogues (and there are a great many in every section of the city), and some they razed to the very foundations, and into some they threw fire and burnt them, in their insane madness and frenzy, without caring for the neighbouring houses; for there is nothing more rapid than fire, when it lays hold of fuel.
139
And what would they not have done in the case of those whom they looked upon as men? a people who look upon dogs, and wolves, and lions, and crocodiles, and numerous other beasts, both terrestrial and aquatic, and numerous birds, as gods, and erect in their honour altars, and temples, and shrines, and consecrated precincts, throughout the whole of Egypt? XXI.
155
How then did he look upon the great division of Rome which is on the other side of the river Tiber, which he was well aware was occupied and inhabited by the Jews? And they were mostly Roman citizens, having been emancipated; for, having been brought as captives into Italy, they were manumitted by those who had bought them for slaves, without ever having been compelled to alter any of their hereditary or national observances. 1
66
The greater portion of these men ere Egyptians, wicked, worthless men, who had imprinted the venom and evil disposition of their native asps and crocodiles on their own souls, and gave a faithful representation of them there. And the leader of the whole Egyptian troops, like the coryphaeus of a chorus, was a man of the name of Helicon, an accursed and infamous slave, who had been introduced into the imperial household to its ruin; for he had acquired a slight smattering of the encyclical sciences, by imitation of and rivalry with his former master, who gave him to Tiberius Caesar. 167 And at that time he had no especial privilege, since Tiberius had a perfect hatred of all youthful sallies of wit for the mere purposes of amusement, as he, from almost his earliest youth, was of a solemn and austere disposition. 168 But when Tiberius was dead, and Gaius succeeded to the empire, he then, following a new master, who invited him to every description of relaxation and luxury, such as could delight every one of his outward senses, said to himself: "Rise up, O Helicon! now is your opportunity. You have now an auditor, and a spectator, who is of all men in the world the best calculated to receive the exhibition of your talents favourably. You are a man of very attractive natural talents. You are able to joke graceful, and to say witty, things beyond any one else. You are skilful in all kinds of amusements, and trifling, and fashionable sports. And you are equally accomplished in those branches of the encyclical education which are not so ordinarily met with. Moreover, you have a readiness of speech and repartee which is far from unpleasing.
170
And do not seek for any more abundant causes; for you have a sufficient foundation with respect to the customs of the Jews and the national laws of that people, in which you yourself were bred up, and in which you have been instructed from your very earliest childhood, not by one man only, but by that most chattering and vexatious portion of the city of Alexandria. So now, make an exhibition of your learning." XXVII.
206
When we heard this we were wounded in our souls at every word he said and at every name he mentioned; but those admirable advisers of admirable actions a little while afterwards met with the fit reward of their impiety, the one being bound by Gaius with iron chains for other causes, and being put to the torture and to the rack after periods of relief, as is the case with people affected with intermittent diseases; and Helicon was put to death by Claudius Germanicus Caesar, for other wicked actions, that, like a madman as he was, he had committed; but there occurrences took place at a later date. XXXI.
250
for he himself was intending, as is said, to sail to Alexandria in Egypt, but so great a general did not choose to cross the open sea both by reason of the danger and also of the numerous fleet which would be required as his escort, and also from his regard for his own person, as everything requisite for his comfort would be more easily provided if he took the circuitous route through Asia and Syria; 251 for he would, if he coasted along, be able to sail every day and land every night, especially if he took with him a sufficient number of ships of war, and not transports, in which a coasting voyage is more successful, just as one across the open sea is better for merchantmen. 252 Therefore it was necessary that abundant quantities of forage and food should be prepared for his cattle in every one of the Syrian cities, and especially in all such as were on the coast, for a numerous multitude would be proceeding both by land and sea, collected not only from Rome itself and from Italy, but that which had also followed him from all the other provinces of the empire as far as Syria, being partly the regular guard of the magistrates, and partly the regular army of infantry and cavalry, and the naval force, and also a troops of servants but little inferior in number to the army. 253 Moreover, there was need not only of such an abundance of supplies as might be sufficient for all necessary purposes, but also for all the superfluous prodigality of which Gaius was fond. If he reads these writings perhaps he will not only not be angry, but will be even pleased with our prudential caution, as having caused this delay not from any regard for the Jews, but for the sake of providing for the collection of the harvest. XXXIV. 2
66
And when he was about to add other charges against them Agrippa fell into such a state of grief that he changed into all sorts of colours, becoming at the same moment bloodshot, and pale, and livid, 267 for he was all over agitation and trembling from the top of his head down to his feet, and a quivering and shaking seized upon and disordered all his limbs and every member of his body, all his sinews, and muscles, and nerves being relaxed and enfeebled, so that he fainted away, and would have fallen down if some of the bystanders had not supported him. And they being commanded to carry him home, bore him to his palace, where he lay for some time in a state of torpor without any one understanding what sudden misfortune had brought him into this state. 268 Therefore Gaius was exasperated still more against our nation, and cherished a more furious anger against us than before, "For," said he, "if Agrippa, who is my most intimate and dearest friend, and one bound to me by so many benefits, is to completely under the influence of his national customs that he cannot bear even to hear a word against them, but faints away to such a degree as to be near dying, what must one expect will be the feelings of others who have no motive or influence to draw them the other way?" 269 Agrippa, then, during all that day and the greater portion of the next day, lay in a state of profound stupor, being completely unconscious of everything that passed; but about evening he raised his head a little, and for a short time opened, though with difficulty, his languid eyes, and with dim and indistinct vision looked upon the people who surrounded him, though he was not as yet able to distinguish clearly between their several forms and features; 270 and then again relapsing into sleep, he became tranquil, getting into a better condition than at first, as those about him could conjecture from his breathing and from the state of his body. 271 And afterwards, when he awoke again, and rose up, by asked, "Where now am I? Am I with Gaius? Is my lord himself here?" And they replied, "Be of good cheer; you are by yourself in your own palace. 272 Gaius is not here. You have now had a sufficient tranquil sleep, but now turn and raise yourself, and rest upon your elbow, and recognise those who are about you; they are all your own people, those of your friends, and freedmen, and domestics, who honour you above all others, and who are honoured by you in return." ' "273 And he, for he was now beginning to recover from his state of stupefaction, saw feelings of sympathy in every one's face, and when his physicians ordered most of them to leave the room, that they might refresh his body with anointing and seasonable food, " '274 "Go," said he, "for you must by all means take care that I may have a more carefully regulated way of life, for it is not sufficient for me, unfortunate man that I am, to ward off hunger by a bare, and scanty, and economical, and precise use of necessary food; nor should I have attended to any such matters if it had not been my object to provide my miserable nation with the last resource which my mind suggests to me by way of assisting it." 275 Accordingly, he, shedding abundance of tears, and eating just what was necessary without any sauce or seasoning, and drinking no mixed wine but only tasting water, soon left off eating. "My miserable stomach," said he, "recoils from the things which it demanded; and now what ought I do to but address myself to Gaius with respect to existing circumstances?" XXXVI. 276 And having taken tablets, he writes to him in the following manner: "O master, fear and shame have taken from me all courage to come into your presence to address you; since fear teaches me to dread your threats; and shame, out of respect for the greatness of your power and dignity, keeps me silent. But a writing will show my request, which I now here offer to you as my earnest petition. 277 In all men, O emperor! a love of their country is innate, and an eagerness for their national customs and laws. And concerning these matters there is no need that I should give you information, since you have a heart-felt love of your own country, and a deeply-seated respect for your national customs. And what belongs to themselves appears beautiful to every one, even if it is not so in reality; for they judge of these things not more by reason than by the feelings of affection. 278 And I am, as you know, a Jew; and Jerusalem is my country, in which there is erected the holy temple of the most high God. And I have kings for my grandfathers and for my ancestors, the greater part of whom have been called high priests, looking upon their royal power as inferior to their office as priests; and thinking that the high priesthood is as much superior to the power of a king, as God is superior to man; for that the one is occupied in rendering service to God, and the other has only the care of governing them. 279 Accordingly I, being one of this nation, and being attached to this country and to such a temple, address to you this petition on behalf of them all; on behalf of the nation, that it may not be looked upon by you in a light contrary to the true one; since it is a most pious and holy nation, and one from the beginning most loyally disposed to your family. 280 "For in all the particulars in which men are enjoined by the laws, and in which they have it in their power to show their piety and loyalty, my nation is inferior to none whatever in Asia or in Europe, whether it be in respect of prayers, or of the supply of sacred offerings, or in the abundance of its sacrifices, not merely of such as are offered on occasions of the public festivals, but in those which are continually offered day after day; by which means they show their loyalty and fidelity more surely than by their mouth and tongue, proving it by the designs of their honest hearts, not indeed saying that they are friends to Caesar, but being so in reality. 281 "Concerning the holy city I must now say what is necessary. It, as I have already stated, is my native country, and the metropolis, not only of the one country of Judaea, but also of many, by reason of the colonies which it has sent out from time to time into the bordering districts of Egypt, Phoenicia, Syria in general, and especially that part of it which is called Coelo-Syria, and also with those more distant regions of Pamphylia, Cilicia, the greater part of Asia Minor as far as Bithynia, and the furthermost corners of Pontus. And in the same manner into Europe, into Thessaly, and Boeotia, and Macedonia, and Aetolia, and Attica, and Argos, and Corinth and all the most fertile and wealthiest districts of Peloponnesus. 282 And not only are the continents full of Jewish colonies, but also all the most celebrated islands are so too; such as Euboea, and Cyprus, and Crete. "I say nothing of the countries beyond the Euphrates, for all of them except a very small portion, and Babylon, and all the satrapies around, which have any advantages whatever of soil or climate, have Jews settled in them. 283 So that if my native land is, as it reasonably may be, looked upon as entitled to a share in your favour, it is not one city only that would then be benefited by you, but ten thousand of them in every region of the habitable world, in Europe, in Asia, and in Africa, on the continent, in the islands, on the coasts, and in the inland parts. 284 And it corresponds well to the greatness of your good fortune, that, by conferring benefits on one city, you should also benefit ten thousand others, so that your renown may be celebrated in every part of the habitable world, and many praises of you may be combined with thanksgiving. 285 "You have thought the native countries of some of your friends worthy of being admitted to share all the privileges of the Roman constitution; and those who but a little while ago were slaves, became the masters of others who also enjoyed your favour in a higher, or at all events not in a lower degree, and they were delighted too at the causes of your beneficence. 286 And I indeed am perfectly aware that I belong to the class which is in subjection to a lord and master, and also that I am admitted to the honour of being one of your companions, being inferior to you in respect of my birthright and natural rank, and inferior to no one whomsoever, not to say the most eminent of all men, in good will and loyalty towards you, 287 both because that is my natural disposition, and also in consequence of the number of benefits with which you have enriched me; so that if I in consequence had felt confidence to implore you myself on behalf of my country, if not to grant to it the Roman constitution, at least to confer freedom and a remission of taxes on it, I should not have thought that I had any reason to fear your displeasure for preferring such a petition to you, and for requesting that most desirable of all things, your favour, which it can do you no harm to grant, and which is the most advantageous of all things for my country to receive. 288 "For what can possibly be a more desirable blessing for a subject nation than the good will of its sovereign? It was at Jerusalem, O emperor! that your most desirable succession to the empire was first announced; and the news of your advancement spread from the holy city all over the continent on each side, and was received with great gladness. And on this account that city deserves to meet with favour at your hands; 289 for, as in families the eldest children receive the highest honours as their birthright, because they were the first to give the name of father and mother to their parents, so, in like manner, since this is first of all the cities in the east to salute you as emperor, it ought to receive greater benefit from you than any other; or if not greater, at all events as great as any other city. 290 "Having now advanced these pleas on the ground of justice, and made these petitions on behalf of my native country, I now come at last to my supplication on behalf of the temple. O my lord and master, Gaius! this temple has never, from the time of its original foundation until now, admitted any form made by hands, because it has been the abode of God. Now, pictures and images are only imitations of those gods who are perceptible to the outward senses; but it was not considered by our ancestors to be consistent with the reverence due to God to make any image or representation of the invisible God. 291 Agrippa, when he came to the temple, did honour to it, and he was thy grandfather; and so did Augustus, when by his letters he commanded all first fruits from all quarters to be sent thither; and by the continual sacrifice. And thy great grandmother ...( 292) "On which account, no one, whether Greek or barbarian, satrap, or king, or implacable enemy; no sedition, no war, no capture, no destruction, no occurrence that has ever taken place, has ever threatened this temple with such innovation as to place in it any image, or statue, or any work of any kind made with hands; 293 for, though enemies have displayed their hostility to the inhabitants of the country, still, either reverence or fear has possessed them sufficiently to prevent them from abrogating any of the laws which were established at the beginning, as tending to the honour of the Creator and Father of the universe; for they knew that it is these and similar actions which bring after them the irremediable calamities of heavensent afflictions. On which account they have been careful not to sow an impious seed, fearing lest they should be compelled to reap its natural harvest, in a fruit bearing utter destruction. XXXVII. 294 "But why need I invoke the assistance of foreign witnesses when I have plenty with whom I can furnish you from among your own countrymen and friends? Marcus Agrippa, your own grandfather on the mother\'s side, the moment that he arrived in Judaea, when Herod, my grandfather, was king of the country, thought fit to go up from the sea-coast to the metropolis, which was inland. 295 And when he had beheld the temple, and the decorations of the priests, and the piety and holiness of the people of the country, he marvelled, looking upon the whole matter as one of great solemnity and entitled to great respect, and thinking that he had beheld what was too magnificent to be described. And he could talk of nothing else to his companions but the magnificence of the temple and every thing connected with it. 296 "Therefore, every day that he remained in the city, by reason of his friendship for Herod, he went to that sacred place, being delighted with the spectacle of the building, and of the sacrifices, and all the ceremonies connected with the worship of God, and the regularity which was observed, and the dignity and honour paid to the high priest, and his grandeur when arrayed in his sacred vestments and when about to begin the sacrifices. 297 And after he had adorned the temple with all the offerings in his power to contribute, and had conferred many benefits on the inhabitants, doing them many important services, and having said to Herod many friendly things, and having been replied to in corresponding terms, he was conducted back again to the sea coast, and to the harbour, and that not by one city only but by the whole country, having branches strewed in his road, and being greatly admired and respected for his piety. 298 "What again did your other grandfather, Tiberius Caesar, do? does not he appear to have adopted an exactly similar line of conduct? At all events, during the three and twenty years that he was emperor, he preserved the form of worship in the temple as it had been handed down from the earliest times, without abrogating or altering the slightest particular of it. XXXVIII. 299 "Moreover, I have it in my power to relate one act of ambition on his part, though I suffered an infinite number of evils when he was alive; but nevertheless the truth is considered dear, and much to be honoured by you. Pilate was one of the emperor\'s lieutets, having been appointed governor of Judaea. He, not more with the object of doing honour to Tiberius than with that of vexing the multitude, dedicated some gilt shields in the palace of Herod, in the holy city; which had no form nor any other forbidden thing represented on them except some necessary inscription, which mentioned these two facts, the name of the person who had placed them there, and the person in whose honour they were so placed there. 300 But when the multitude heard what had been done, and when the circumstance became notorious, then the people, putting forward the four sons of the king, who were in no respect inferior to the kings themselves, in fortune or in rank, and his other descendants, and those magistrates who were among them at the time, entreated him to alter and to rectify the innovation which he had committed in respect of the shields; and not to make any alteration in their national customs, which had hitherto been preserved without any interruption, without being in the least degree changed by any king of emperor. 301 "But when he steadfastly refused this petition (for he was a man of a very inflexible disposition, and very merciless as well as very obstinate), they cried out: \'Do not cause a sedition; do not make war upon us; do not destroy the peace which exists. The honour of the emperor is not identical with dishonour to the ancient laws; let it not be to you a pretence for heaping insult on our nation. Tiberius is not desirous that any of our laws or customs shall be destroyed. And if you yourself say that he is, show us either some command from him, or some letter, or something of the kind, that we, who have been sent to you as ambassadors, may cease to trouble you, and may address our supplications to your master.\ '302 "But this last sentence exasperated him in the greatest possible degree, as he feared least they might in reality go on an embassy to the emperor, and might impeach him with respect to other particulars of his government, in respect of his corruption, and his acts of insolence, and his rapine, and his habit of insulting people, and his cruelty, and his continual murders of people untried and uncondemned, and his never ending, and gratuitous, and most grievous inhumanity. 303 Therefore, being exceedingly angry, and being at all times a man of most ferocious passions, he was in great perplexity, neither venturing to take down what he had once set up, nor wishing to do any thing which could be acceptable to his subjects, and at the same time being sufficiently acquainted with the firmness of Tiberius on these points. And those who were in power in our nation, seeing this, and perceiving that he was inclined to change his mind as to what he had done, but that he was not willing to be thought to do so, wrote a most supplicatory letter to Tiberius. 304 And he, when he had read it, what did he say of Pilate, and what threats did he utter against him! But it is beside our purpose at present to relate to you how very angry he was, although he was not very liable to sudden anger; since the facts speak for themselves; 305 for immediately, without putting any thing off till the next day, he wrote a letter, reproaching and reviling him in the most bitter manner for his act of unprecedented audacity and wickedness, and commanding him immediately to take down the shields and to convey them away from the metropolis of Judaea to Caesarea, on the sea which had been named Caesarea Augusta, after his grandfather, in order that they might be set up in the temple of Augustus. And accordingly, they were set up in that edifice. And in this way he provided for two matters: both for the honour due to the emperor, and for the preservation of the ancient customs of the city. XXXIX. 306 "Now the things set up on that occasion were shields, on which there was no representation of any living thing whatever engraved. But now the thing proposed to be erected is a colossal statue. Moreover, then the erection was in the dwelling-house of the governor; but they say, that which is now contemplated is to be in the inmost part of the temple, in the very holy of holies itself, into which, once in the year, the high priest enters, on the day called the great fast, to offer incense, and on no other day, being then about in accordance with our national law also to offer up prayers for a fertile and ample supply of blessings, and for peace of all mankind. 307 And if any one else, I will not say of the Jews, but even of the priests, and those not of the lowest order, but even those who are in the rank next to the first, should go in there, either with him or after him, or even if the very high priest himself should enter in thither on two days in the year, or three or four times on the same day, he is subjected to inevitable death for his impiety, 308 so great are the precautions taken by our lawgiver with respect to the holy of holies, as he determined to preserve it alone inaccessible to and untouched by any human being. "How many deaths then do you not suppose that the people, who have been taught to regard this place with such holy reverence, would willingly endure rather than see a statue introduced into it? I verily believe that they would rather slay all their whole families, with their wives and children, and themselves last of all, in the ruins of their houses and families, and Tiberius knew this well. 309 And what did your great-grandfather, the most excellent of all emperors that ever lived upon the earth, he who was the first to have the appellation of Augustus given him, on account of his virtue and good fortune; he who diffused peace in every direction over earth and sea, to the very furthest extremities of the world? ' "310 Did not he, when he had heard a report of the peculiar characteristics of our temple, and that there is in it no image or representation made by hands, no visible likeness of Him who is invisible, no attempt at any imitation of his nature, did not he, I say, marvel at and honour it? for as he was imbued with something more than a mere smattering of philosophy, inasmuch as he had deeply feasted on it, and continued to feast on it every day, he partly retraced in his recollection all the precepts of philosophy which his mind had previously learnt, and partly also he kept his learning alive by the conversation of the literary men who were always about him; for at his banquets and entertainments, the greatest part of the time was devoted to learned conversation, in order that not only his friends' bodies but their minds also might be nourished. XL. " '311 "And though I might be able to establish this fact, and demonstrate to you the feelings of Augustus, your great grandfather, by an abundance of proofs, I will be content with two; for, in the first place, he sent commandments to all the governors of the different provinces throughout Asia, because he heard that the sacred first fruits were neglected, enjoining them to permit the Jews alone to assemble together in the synagogues, 312 for that these assemblies were not revels, which from drunkenness and intoxication proceeded to violence, so as to disturb the peaceful condition of the country, but were rather schools of temperance and justice, as the men who met in them were studiers of virtue, and contributed the first fruits every year, sending commissioners to convey the holy things to the temple in Jerusalem. 313 "And, in the next place, he commanded that no one should hinder the Jews, either on their way to the synagogues, or when bringing their contributions, or when proceeding in obedience to their national laws to Jerusalem, for these things were expressly enjoined, if not in so many words, at all events in effect; 314 and I subjoin one letter, in order to bring conviction to you who are our mater, what Gaius Norbanus Flaccus wrote, in which he details what had been written to him by Caesar, and the superscription of the letter is as follows: 315 - CAIUS NORBANUS FLACCUS, PROCONSUL, TO THE GOVERNORS OF THE EPHESIANS, GREETING."\'Caesar has written word to me, that the Jews, wherever they are, are accustomed to assemble together, in compliance with a peculiar ancient custom of their nation, to contribute money which they send to Jerusalem; and he does not choose that they should have any hindrance offered to them, to prevent them from doing this; therefore I have written to you, that you may know that I command that they shall be allowed to do these things.\ '316 "Is not this a most convincing proof, O emperor, of the intention of Caesar respecting the honours paid to our temple which he had adopted, not considering it right that because of some general rule, with respect to meetings, the assemblies of the Jews, in one place should be put down, which they held for the sake of offering the first fruits, and for other pious objects? 317 "There is also another piece of evidence, in no respect inferior to this one, and which is the most undeniable proof of the will of Augustus, for he commanded perfect sacrifices of whole burnt offerings to be offered up to the most high God every day, out of his own revenues, which are performed up to the present time, and the victims are two sheep and a bull, with which Caesar honoured the altar of God, well knowing that there is in the temple no image erected, either in open sight or in any secret part of it. 318 But that great ruler, who was inferior to no one in philosophy, considered within himself, that it is necessary in terrestrial things, that an especial holy place should be set apart for the invisible God, who will not permit any visible representation of himself to be made, by which to arrive at a participation in favourable hopes and the enjoyment of perfect blessings. 319 "And your grandmother, Julia Augusta, following the example of so great a guide in the paths of piety, did also adorn the temple with some golden vials and censers, and with a great number of other offerings, of the most costly and magnificent description; and what was her object in doing this, when there is no statue erected within the temple? for the minds of women are, in some degree, weaker than those of men, and are not so well able to comprehend a thing which is appreciable only by the intellect, without any aid of objects addressed to the outward senses; 320 but she, as she surpassed all her sex in other particulars, so also was she superior to them in this, by reason of the pure learning and wisdom which had been implanted in her, both by nature and by study; so that, having a masculine intellect, she was so sharpsighted and profound, that she comprehended what is appreciable only by the intellect, even more than those things which are perceptible by the outward senses, and looked upon the latter as only shadows of the former. XLI. 321 "Therefore, O master, having all these examples most nearly connected with yourself and your family, of our purposes and customs, derived from those from whom you are sprung, of whom you are born, and by whom you have been brought up, I implore you to preserve those principles which each of those persons whom I have mentioned did preserve; 322 they who were themselves possessed of imperial power do, by their laws, exhort you, the emperor; they who were august, speak to you who are also Augustus; your grandfathers and ancestors speak to their descendant; numbers of authorities address one individual, all but saying, in express words: Do not you destroy those things in our councils which remain, and which have been preserved as permanent laws to this very day; for even if no mischief were to ensue from the abrogation of them, still, at all events, the result would be a feeling of uncertainty respecting the future, and such uncertainty is full of fear, even to the most sanguine and confident, if they are not despisers of divine things. 323 "If I were to enumerate the benefits which I myself have received at your hands, the day would be too short for me; besides the fact that it is not proper for one who has undertaken to speak on one subject to branch off to a digression about some other matter. And even if I should be silent, the facts themselves speak and utter a distinct voice. 3
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You released me when I was bound in chains and iron. Who is there who is ignorant of this? But do not, after having done so, O emperor! bind me in bonds of still greater bitterness: for the chains from which you released me surrounded a part of my body, but those which I am now anticipating are the chains of the soul, which are likely to oppress it wholly and in every part; 325 you abated from me a fear of death, continually suspended over my head; you received me when I was almost dead through fear; you raised me up as it were from the dead. Continue your favour, O master, that your Agrippa may not be driven wholly to forsake life; for I shall appear (if you do not do so) to have been released from bondage, not for the purpose of being saved, but for that of being made to perish in a more conspicuous manner. 326 "You have given me the greatest and most glorious inheritance among mankind, the rank and power of a king, at first over one district, then over another and a more important one, adding to my kingdom the district called Trachonitis and Galilee. Do not then, O master! after having loaded me with means of superfluity, deprive me of what is actually necessary. Do not, after you have raised me up to the most brilliant light, cast me down again from my eminence to the most profound darkness. 327 I am willing to descend from this splendid position in which you have placed me; I do not deprecate a return to the condition in which I was a short time ago; I will give up everything; I look upon everything as of less importance than the one point of preserving the ancient customs and laws of my nation unaltered; for if they are violated, what could I say, either to my fellow countrymen or to any other men? It would follow of necessity that I must be looked upon as one of two things, either as a betrayer of my people, or as one who is no longer accounted a friend by you. And what could be a greater misery than either of these two things? 328 For if I am still reckoned among the company of your friends, I shall then receive the imputation of treason against my own nation, if neither my country is preserved free from all misfortune, nor even the temple left inviolate. For you, great men, preserve the property of your companions and of those who take refuge in your protection by your imperial splendour and magnificence. 329 And if you have any secret grief or vexation in your mind, do not throw me into prison, like Tiberius, but deliver me from any anticipation of being thrown into prison at any future time; command me at once to be put out of the way. For what advantage would it be to me to live, who place my whole hopes of safety and happiness in your friendship and favour?" XLII.
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And he was intending to do this while on his voyage along the coast during the period which he had allotted for his sojourn in Egypt. For an indescribable desire occupied his mind to see Alexandria, to which he was eager to go with all imaginable haste, and when he had arrived there he intended to remain a considerable time, urging that the deification about which he was so anxious, might easily be originated and carried to a great height in that city above all others, and then that it would be a model to all other cities of the adoration to which he was entitled, inasmuch as it was the greatest of all the cities of the east, and built in the finest situation in the world. For all inferior men and nations are eager to imitate great men and great states.
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for, said he, "You are haters of God, inasmuch as you do not think that I am a god, I who am already confessed to be a god by every other nation, but who am refused that appellation by you." And then, stretching up his hands to heaven, he uttered an ejaculation which it was impious to hear, much more would it be so to repeat it literally. 354 And immediately all the ambassadors of the opposite portion were filled with all imaginable joy, thinking that their embassy was already successful, on account of the first words uttered by Gaius, and so they clapped their hands and danced for joy, and called him by every title which is applicable to any one of the gods. XLV. 355 And while he was triumphing in these super-human appellations, the sycophant Isidorus, seeing the temper in which he was, said, "O master, you will hate with still juster vehemence these men whom you see before you and their fellow countrymen, if you are made acquainted with their disaffection and disloyalty towards yourself; for when all other men were offering up sacrifices of thanksgiving for your safety, these men alone refused to offer any sacrifice at all; and when I say, \'these men,\' I comprehend all the rest of the Jews." 356 And when we all cried out with one accord, "O Lord Gaius, we are falsely accused; for we did sacrifice, and we offered up entire hecatombs, the blood of which we poured in a libation upon the altar, and the flesh we did not carry to our homes to make a feast and banquet upon it, as it is the custom of some people to do, but we committed the victims entire to the sacred flame as a burnt offering: and we have done this three times already, and not once only; on the first occasion when you succeeded to the empire, and the second time when you recovered from that terrible disease with which all the habitable world was afflicted at the same time, and the third time we sacrificed in hope of your victory over the Germans." 357 "Grant," said he, "that all this is true, and that you did sacrifice; nevertheless you sacrificed to another god and not for my sake; and then what good did you do me? Moreover you did not sacrifice to me." Immediately a profound shuddering came upon us the first moment that we heard this expression, similar to that which overwhelmed us when we first came into his presence. 358 And while he was saying this he entered into the outer buildings, examining the chambers of the men and the chambers of the women, and the rooms on the ground floor, and all the apartments in the upper story, and blaming some points of their preparation as defective, and planning alterations and suggesting designs, and giving orders himself to make them more costly 359 and then we being driven about in this way followed him up and down through the whole place, being mocked and ridiculed by our adversaries like people at a play in the theatre; for indeed the whole matter was a kind of farce: the judge assumed the part of an accuser, and the accusers the part of an unjust judge, who look upon the defendants with an eye of hostility, and act in accordance with the nature of truth. ' "360 And when a judge invested with such mighty power begins to reproach the person who is on his trial before him it is necessary to be silent; for it is possible even to defend one's self in silence, and especially for people who are able to make no reply on any of the subjects which he was not investigating and desiring to understand, inasmuch as our laws and our customs restrained our tongues, and shut and sewed up our mouths. " '361 But when he had given some of his orders about the buildings, he then asked a very important and solemn question; "why is it that you abstain from eating pig\'s flesh?" And then again at this question such a violent laughter was raised by our adversaries, partly because they were really delighted, and partly as they wished to court the emperor out of flattery, and therefore wished to make it appear that this question was dictated by wit and uttered with grace, that some of the servants who were following him were indigt at their appearing to treat the emperor with so little respect, since it was not safe for his most intimate friends to do so much as smile at his words. 362 And when we made answer that, "different nations have different laws, and there are some things of which the use of forbidden both to us and to our adversaries;" and when some one said, "there are also many people who do not eat lamb\'s flesh which is the most tender of all meat," he laughed and said, "they are quite right, for it is not nice." 363 Being joked with and trifled with and ridiculed in this manner, we were in great perplexity; and at last he said in a rapid and peremptory manner, "I desire to know what principles of justice you recognise with regard to your constitution." 364 And when we began to reply to him and to explain it, he, as soon as he had a taste of our pleading on the principles of justice, and as soon as he perceived that our arguments were not contemptible, before we could bring forward the more important things which we had to say, cut us short and ran forward and burst into the principal building, and as soon as he had entered he commanded the windows which were around it to be filled up with the transparent pebbles very much resembling white crystal which do not hinder the light, but which keep out the wind and the heat of the sun. 365 Then proceeding on deliberately he asked in a more moderate tone, "What are you saying?" And when we began to connect our reply with what we had said before, he again ran on and went into another house, in which he had commanded some ancient and admirable pictures to be placed. 3
66
But when our pleadings on behalf of justice were thus broken up, and cut short, and interrupted, and crushed as one may almost say, we, being wearied and exhausted, and having no strength left in us, but being in continual expectation of nothing else than death, could not longer keep our hearts as they had been, but in our agony we took refuge in supplications to the one true God, praying him to check the wrath of this falsely called god. 367 And he took compassion on us, and turned his mind to pity. And he becoming pacified merely said, "These men do not appear to me to be wicked so much as unfortunate and foolish, in not believing that I have been endowed with the nature of God;" and so he dismissed us, and commanded us to depart. XLVI. ' None
45. Vitruvius Pollio, On Architecture, None (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Augustus, emperor • Claudius (emperor) • Tiberius, emperor • edicts, of emperors • elites, Romans govern through, emperor, divinity of • emperor and architect, relational paradigm • emperors, Roman

 Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 208, 391; Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 197; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 355; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 154, 156, 160, 162, 163

1.7.1 1. The lanes and streets of the city being set out, the choice of sites for the convenience and use of the state remains to be decided on; for sacred edifices, for the forum, and for other public buildings. If the place adjoin the sea, the forum should be placed close to the harbour: if inland, it should be in the centre of the town. The temples of the gods, protectors of the city, also those of Jupiter, Juno, and Minerva, should be on some eminence which commands a view of the greater part of the city. The temple of Mercury should be either in the forum, or, as also the temple of Isis and Serapis, in the great public square. Those of Apollo and Father Bacchus near the theatre. If there be neither amphitheatre nor gymnasium, the temple of Hercules should be near the circus. The temple of Mars should be out of the city, in the neighbouring country. That of Venus near to the gate. According to the regulations of the Hetrurian Haruspices, the temples of Venus, Vulcan, and Mars should be so placed that those of the first not be in the way of contaminating the matrons and youth with the influence of lust; that those of Vulcan be away from the city, which would consequently be freed from the danger of fire; the divinity presiding over that element being drawn away by the rites and sacrifices performing in his temple. The temple of Mars should be also out of the city, that no armed frays may disturb the peace of the citizens, and that this divinity may, moreover, be ready to preserve them from their enemies and the perils of war.' "2.9.16 16. As soon as the flames, reaching almost to the heavens, began to encompass the tower, every one expected to see its demolition. But as soon as the fire was extinct, the tower appeared still unhurt; and Cæsar, wondering at the cause of it, ordered it to be blockaded out of arrow's flight, and thus carried the town, which was delivered up to him by its trembling inhabitants. They were then asked where they obtained this sort of wood, which would not burn. They shewed him the trees, which are in great abundance in those parts. Thus, as the fortress was called Larignum, so the wood, whereof the tower was built, is called larigna (larch). It is brought down the\xa0Po to Ravenna, for the use of the municipalities of Fano, Pesaro, Ancona, and the other cities in that district. If there were a possibility of transporting it to Rome, it would be very useful in the buildings there; if not generally, at least it would be excellent for the plates under the eaves of those houses in Rome which are insulated, as they would be thus secured from catching fire, since they would neither ignite nor consume, nor burn into charcoal." '5.1.10 10. Thus the two-fold direction of the roof gives an agreeable effect outside, and to the lofty vault within. Thus the omission of the cornices and parapets, and the upper range of columns, saves considerable labour, and greatly diminishes the cost of the work; and the columns in one height brought up to the architrave of the arch, give an appearance of magnificence and dignity to the building.' ' None
46. None, None, nan (1st cent. BCE - 1st cent. CE)
 Tagged with subjects: • Augustus (emperor) • Augustus (emperor), military reforms • Augustus (emperor), motives for ban • Augustus, emperor • Caligula (Emperor) • Caligula, emperor • Caracalla, emperor • Claudius, emperor • Emperor • Emperors and Egypt, Octavian-Augustus • Hadrian, emperor • Septimius Severus, emperor • Tiberius emperor • Tiberius, Emperor • Tiberius, emperor • Vitellius, Emperor • divi and divae, deified emperors and members of imperial family • edicts, of emperors • emperors, Roman • emperors, influence on birth rates • imperial ideology, the emperor as a provider of hope • onomastics, Roman, emperors • praenomen “ Imperator,” • princeps, title of Roman emperor

 Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 94, 182, 197; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 125; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 342; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 97; Esler (2000), The Early Christian World, 35; Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 163; Jenkyns (2013), God, Space, and City in the Roman Imagination, 48; Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 187; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 76; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 324; Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 349

47. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Augustus, Emperor • Domitian, emperor, controls Celer’s Egyptian experience • Emperors and Egypt, Octavian-Augustus • emperor cult

 Found in books: Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 31, 76, 185, 187, 209, 211, 212; Poulsen (2021), Usages of the Past in Roman Historiography, 32; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 209

48. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Octavian (later Emperor Augustus) • emperor and architect, relational paradigm

 Found in books: Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 154; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 167

49. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Augustus (emperor) social reforms of • Claudius, Emperor, • Claudius, Roman Emperor, expulsion of Jews from Rome by • Emperors and Egypt, Trajan • Flavian, emperors • Galba, Emperor • Jupiter, Imperator • Nero (Emperor) • Nero (emperor) • Nero (emperor), performance and • Nero (emperor), prodigies and • Nero (emperor), purification performed by • Nero, emperor, and Seneca • Roman emperor, x • Tiberius, Emperor • Tiberius, emperor • Vespasian, Emperor • Vitellius, Emperor • imperator

 Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 132; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 231; Feldman (2006), Judaism and Hellenism Reconsidered, 301; Jenkyns (2013), God, Space, and City in the Roman Imagination, 37, 48, 225, 245; Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 64; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 245; Perry (2014), Gender, Manumission, and the Roman Freedwoman, 12; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 98; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 34; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 98; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 4, 247, 290, 317, 326

50. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Priest/Priesthood, in emperor cult • Tiberius (emperor) • statue, of Emperors (and family)

 Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 21; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 103

51. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Caligula (Roman Emperor) • Claudius, Roman Emperor, expulsion of Jews from Rome by

 Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 696; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 389

52. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Arcadius (Roman emperor) • Augustus (Roman emperor) • Augustus (emperor) • Augustus, Emperor • Domitian (Roman emperor) • Emperors and Egypt, Octavian-Augustus • Emperors and Egypt, Trajan • Emperors and Egypt, Vespasian • Honorius (Roman emperor) • Theodosius the Great (Roman emperor)

 Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 236; Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 142; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 31, 187, 209, 212, 239; Poulsen (2021), Usages of the Past in Roman Historiography, 28, 33, 36

53. Anon., Didache, 8.2 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • emperor cult, emperor worship • moods, verbal, imperative

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 55; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 121

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8.2 But let not your fasts be with the hypocrites; Matthew 6:16 for they fast on the second and fifth day of the week; but fast on the fourth day and the Preparation (Friday). Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Your name. Your kingdom come. Your will be done, as in heaven, so on earth. Give us today our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Yours is the power and the glory forever. Thrice in the day thus pray. '' None
54. Dio Chrysostom, Orations, 1.22, 32.71 (1st cent. CE - missingth cent. CE)
 Tagged with subjects: • Caligula (Roman emperor) • Emperor • Emperors and Egypt, Trajan • Philo, on Emperor Tiberius • Tiberius (Roman emperor) • Tiberius, emperor • Trajan (Roman emperor) • elites, Romans govern through, emperor, divinity of • imitation (of emperors)

 Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 391; Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 360; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 52; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 241; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 250; Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 60

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32.71 \xa0And though you now have such reasonable men as governors, you have brought them to a feeling of suspicion toward themselves, and so they have come to believe that there is need of more careful watchfulness than formerly; and this you have brought about through arrogance and not through plotting. For would you revolt from anybody? Would you wage war a single day? Is it not true that in the disturbance which took place the majority went only as far as jeering in their show of courage, while only a\xa0few, after one or two shots with anything at hand, like people drenching passers-by with slops, quickly lay down and began to sing, and some went to fetch garlands, as if on their way to a drinking party at some festival? <' ' None
55. Epictetus, Discourses, 3.13.9 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Augustus (emperor) • elites, Romans govern through, emperor, divinity of

 Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 389; Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 143

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3.13.9 SOLITUDE is a certain condition of a helpless man. For because a man is alone, he is not for that reason also solitary; just as though a man is among numbers, he is not therefore not solitary. When then we have lost either a brother, or a son or a friend on whom we were accustomed to repose, we say that we are left solitary, though we are often in Rome, though such a crowd meet us, though so many live in the same place, and sometimes we have a great number of slaves. For the man who is solitary, as It is conceived, is considered to be a helpless person and exposed to those who wish to harm him. For this reason when we travel, then especially do we say that we are lonely when we fall among robbers, for it is not the sight of a human creature which removes us from solitude, but the sight of one who is faithful and modest and helpful to us. For if being alone is enough to make solitude, you may say that even Zeus is solitary in the conflagration and bewails himself saying, Unhappy that I am who have neither Hera, nor Athena, nor Apollo, nor brother, nor son, nor descendant nor kinsman. This is what some say that he does when he is alone at the conflagration. For they do not understand how a man passes his life when he is alone, because they set out from a certain natural principle, from the natural desire of community and mutual love and from the pleasure of conversation among men. But none the less a man ought to be prepared in a manner for this also (being alone), to be able to be sufficient for himself and to be his own companion. For as Zeus dwells with himself, and is tranquil by himself, and thinks of his own administration and of its nature, and is employed in thoughts suitable to himself; so ought we also to be able to talk with ourselves, not to feel the want of others also, not to be unprovided with the means of passing our time; to observe the divine administration, and the relation of ourselves to every thing else; to consider how we formerly were affected towards things that happen and how at present; what are still the things which give us pain; how these also can be cured and how removed; if any things require improvement, to improve them according to reason. For you see that Caesar appears to furnish us with great peace, that there are no longer enemies nor battles nor great associations of robbers nor of pirates, but we can travel at every hour and sail from east to west. But can Caesar give us security from fever also, can he from shipwreck, from fire, from earthquake or from lightning? well, I will say, can he give us security against love? He cannot. From sorrow? He cannot. From envy? He cannot. In a word then he cannot protect us from any of these things. But the doctrine of philosophers promises to give us security (peace) even against these things. And what does it say? Men, if you will attend to me, wherever you are, whatever you are doing, you will not feel sorrow, nor anger, nor compulsion, nor hindrance, but you will pass your time without perturbations and free from every thing. When a man has this peace, not proclaimed by Caesar, (for how should he be able to proclaim it?), but by God through reason, is he not content when he is alone? when he sees and reflects, Now no evil can happen to me; for me there is no robber, no earthquake, every thing is full of peace, full of tranquillity: every way, every city, every meeting, neighbour, companion is harmless. One person whose business it is, supplies me with food; another with raiment; another with perceptions, and preconceptions ( προλήψεις ). And if he does not supply what is necessary, he (God) gives the signal for retreat, opens the door, and says to you, Go. Go whither? To nothing terrible, but to the place from which you came, to your friends and kinsmen, to the elements: What a melancholy description of death and how gloomy the ideas in this consolatory chapter! All beings reduced to mere elements in successive conflagrations! A noble contrast to the Stoic notions on this subject may be produced from several passages in the Scripture— Then shall the dust return to the earth, as it was; and the spirit shall return to God who gave it, Eccles. xii. 7. Mrs. Carter; who also refers to 1 Thess. iv. 14; John vi. 39, 40; xi. 25, 26; I Cor. vi. 14; xv. 53; 2 Cor. v. 14 etc. Mrs. Carter quotes Ecclesiastes, but the author says nearly what Epicharmus said, quoted by Plutarch, παραμυθ. πρὸς Ἀπολλώνιον , vol. i. p. 435 ed. Wytt. συνεκρίθη καὶ διεκρίθη καὶ ἀπῆλθεν ὅθεν ἦλθε πάλιν, γᾶ μὲν ἐς γᾶν, πνεῦμα δ’ ἄνω τί τῶνδε χαλεπόν; οὐδὲ ἕν. Euripides in a fragment of the Chrysippus, fr. 836, ed. Nauck, says τὰ μὲν ἐκ γαίας φύντ’ εἰς γαῖαν, τὰ δ’ ἀπ’ αἰθερίου βλαστόντα γονῆς εἰς οὐράνιον πάλιν ἦλθε πόλον. I have translated the words of Epictetus ὅσον πνευματίου, εἰς πνευμάτιον by of air (spirit), to air : but the πνευμάτιον of Epictetus may mean the same as the πνεῦμα of Epicharmus, and the same as the spirit of Ecclesiastes. An English commentator says that the doctrine of a future retribution forms the great basis and the leading truth of this book (Ecclesiastes), and that the royal Preacher (Ecclesiastes) brings forward the prospect of a future life and retribution. I cannot discover any evidence of this assertion in the book. The conclusion is the best part of this ill-connected, obscure and confused book, as it appears in our translation. The conclusion is (xii. 13, 14): Fear God and keep his commandments: for this is the whole duty of man, for God shall bring every work into judgment with every secret thing, whether it be good or whether it be evil. This is all that I can discover in the book which can support the commentator’s statement; and even this may not mean what he affirms. Schweighaeuser observes that here was the opportunity for Epictetus to say something of the immortality of the soul, if he had any thing to say. But he says nothing unless he means to say that the soul, the spirit, returns to God who gave it as the Preacher says. There is a passage (iii. 24, 94) which appears to mean that the soul of man after death will be changed into something else, which the universe will require for some use or purpose. It is strange, observes Schweig., that Epictetus, who studied the philosophy of Socrates, and speaks so eloquently of man’s capacity and his duty to God, should say no more: but the explanation may be that he had no doctrine of man’s immortality, in the sense in which that word is now used. what there was in you of fire goes to fire; of earth, to earth; of air (spirit), to air; of water to water: no Hades, nor Acheron, nor Cocytus, nor Pyriphlegethon, but all is full of Gods and Daemons. When a man has such things to think on, and sees the sun, the moon and stars, and enjoys earth and sea, he is not solitary nor even helpless. Well then, if some man should come upon me when I am alone and murder me? Fool, not murder You, but your poor body. What kind of solitude then remains? what want? why do we make ourselves worse than children? and what do children do when they are left alone? They take up shells and ashes, and they build something, then pull it down, and build something else, and so they never want the means of passing the time. Shall I then, if you sail away, sit down and weep, because I have been left alone and solitary? Shall I then have no shells, no ashes? But children do what they do through want of thought (or deficiency in knowledge), and we through knowledge are unhappy. Every great power (faculty) is dangerous to beginners. The text has ἀρχομένων , but it probably ought to be ἀρχομένῳ . Compare i. 1, 8, πᾶσα δύναμις ἐπισφαλής . The text from φέρειν οὖν δεῖ to τῷ φθισικῷ is unintelligible. Lord Shaftesbury says that the passage is not corrupt, and he gives an explanation; but Schweig. says that the learned Englishman’s exposition does not make the text plainer to him; nor does it to me. Schweig. observes that the passage which begins πᾶσα μεγάλη and what follows seem to belong to the next chapter xiv. You must then bear such things as you are able, but conformably to nature: but not . . . . Practise sometimes a way of living like a person out of health that you may at some time live like a man in health. Abstain from food, drink water, abstain sometimes altogether from desire, in order that you may some time desire consistently with reason; and if consistently with reason, when you have anything good in you, you will desire well.—Not so; but we wish to live like wise men immediately and to be useful to men—Useful how? what are you doing? have you been useful to yourself? But, I suppose, you wish to exhort them? You exhort them! You wish to be useful to them. Show to them in your own example what kind of men philosophy makes, and don’t trifle. When you are eating, do good to those who eat with you; when you are drinking, to those who are drinking with you; by yielding to all, giving way, bearing with them, thus do them good, and do not spit on them your phlegm (bad humours).'' None
56. Josephus Flavius, Jewish Antiquities, 1.1, 4.214, 4.287, 6.34, 6.36, 6.40, 6.43, 10.266, 11.209, 11.212, 11.215, 11.303, 11.326-11.340, 12.62, 12.139, 13.74-13.79, 14.74, 14.77, 14.313, 15.300, 16.163-16.164, 16.401, 18.1, 18.63-18.64, 18.66-18.79, 18.82-18.84, 18.255, 18.257-18.260, 19.81, 19.276, 19.278-19.285, 20.100, 20.145, 20.200 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Alexander Severus (emperor) • Antoninus Pius, Roman Emperor • Augustus, emperor • Caligula (Emperor) • Claudius, Roman Emperor • Claudius, Roman Emperor, Josephus’ account of accession of, sources of • Claudius, Roman Emperor, advice of to Jews of Alexandria • Claudius, Roman Emperor, expulsion of Jews from Rome by • Claudius, emperor • Cyril of Alexandria (bishop), rebuttal of emperor Julians polemic • Emperor • Emperors and Egypt, Caligula (Gaius) • Emperors and Egypt, Claudius • Emperors and Egypt, Octavian-Augustus • Emperors and Egypt, Tiberius • Gaius (Roman emperor), depiction in Josephus • Gaius (Roman emperor), in Antiquities and Jewish War compared • Gaius (Roman emperor), in Antiquities and Legatio compared • Gaius (Roman emperor), literary connections to Ahasuerus/Artaxerxes (Persian king) • Gaius (Roman emperor), literary connections to Nebuchadnezzar • Gaius (emperor), and Agrippa I • Gaius, Emperor • Galba, Emperor, • Nero, Emperor, • Otho, Emperor, • Roman Civilization, empire and emperors • Roman Empire, emperor and governor • Sculpture, , of emperors and part of imperial cult • Temple, Sacrifice for Emperors • Tiberius (Emperor) • Tiberius (emperor) • Tiberius emperor • Tiberius, Emperor, • Tiberius, Roman Emperor • Titus (Emperor) • Vitellius, Emperor, • Year of the Four Emperors, • elites, Romans govern through, emperor, divinity of

 Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 392; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 37; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 351, 352, 824; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 115; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 89; Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 137, 138, 139, 140, 141, 142, 144, 145, 146, 159; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 182; Feldman (2006), Judaism and Hellenism Reconsidered, 69, 296, 305, 307, 328, 329, 330, 331, 344, 402, 407, 421, 428, 433, 435, 450, 451, 466, 509, 512, 519, 553, 570, 597, 599, 603, 605, 614, 622, 632, 644, 647, 648, 650, 665, 677, 678, 687, 689, 692, 697, 710, 713, 718, 725, 730, 768; Levine (2005), The Ancient Synagogue, The First Thousand Years, 382; Levison (2009), Filled with the Spirit, 199; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 37, 38; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 330; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 110; Rizzi (2010), Hadrian and the Christians, 117; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 264, 267, 268, 272, 282, 283, 286, 287, 289; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 138, 149; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 479, 543; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 155, 157, 207

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1.1 Εὗρον τοίνυν, ὅτι Πτολεμαίων μὲν ὁ δεύτερος μάλιστα δὴ βασιλεὺς περὶ παιδείαν καὶ βιβλίων συναγωγὴν σπουδάσας ἐξαιρέτως ἐφιλοτιμήθη τὸν ἡμέτερον νόμον καὶ τὴν κατ' αὐτὸν διάταξιν τῆς πολιτείας εἰς τὴν ̔Ελλάδα φωνὴν μεταβαλεῖν," "
1.1
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.' "
1.1
σῶφρον γὰρ εἶναι τὴν ἀρχὴν αὐτοῖς μηδὲ χαρίσασθαι τὸ ζῆν ἢ δόντα τοῦτο διαφθείρειν: ἀλλ' οἷς ἐξύβριζον εἰς τὴν ἐμὴν εὐσέβειαν καὶ ἀρετήν, τούτοις ἐξεβιάσαντό με ταύτην αὐτοῖς ἐπιθεῖναι τὴν δίκην." "
4.214
̓Αρχέτωσαν δὲ καθ' ἑκάστην πόλιν ἄνδρες ἑπτὰ οἱ καὶ τὴν ἀρετὴν καὶ τὴν περὶ τὸ δίκαιον σπουδὴν προησκηκότες: ἑκάστῃ δὲ ἀρχῇ δύο ἄνδρες ὑπηρέται διδόσθωσαν ἐκ τῆς τῶν Λευιτῶν φυλῆς." 4.287 εἰ δὲ μηδὲν ἐπίβουλον δρῶν ὁ πιστευθεὶς ἀπολέσειεν, ἀφικόμενος ἐπὶ τοὺς ἑπτὰ κριτὰς ὀμνύτω τὸν θεόν, ὅτι μηδὲν παρὰ τὴν αὐτοῦ βούλησιν ἀπόλοιτο καὶ κακίαν οὐδὲ χρησαμένου τινὶ μέρει αὐτῆς, καὶ οὕτως ἀνεπαιτίατος ἀπίτω. χρησάμενος δὲ κἂν ἐλαχίστῳ μέρει τῶν πεπιστευμένων ἂν ἀπολέσας τύχῃ τὰ λοιπὰ πάντα ἃ ἔλαβεν ἀποδοῦναι κατεγνώσθω.' "
6.34
Δίκαιον δὲ ἀποδέξασθαι τῆς φιλοτιμίας τὴν γυναῖκα, ὅτι καίπερ τῇ τέχνῃ κεκωλυμένη χρήσασθαι ὑπὸ τοῦ βασιλέως, παρ' ἧς ἂν αὐτῇ τὰ κατὰ τὸν οἶκον ἦν ἀμείνω καὶ διαρκέστερα, καὶ μηδέποτε αὐτὸν πρότερον τεθεαμένη οὐκ ἐμνησικάκησε τῆς ἐπιστήμης ὑπ' αὐτοῦ καταγνωσθείσης, οὐκ ἀπεστράφη δὲ ὡς ξένον καὶ μηδέποτε ἐν συνηθείᾳ γεγενημένον," 6.34 τῶν γὰρ τοῦ πατρὸς ἐπιτηδευμάτων ἐκτραπόμενοι καὶ τὴν ἐναντίαν ὁδὸν ἀπελθόντες δώρων καὶ λημμάτων αἰσχρῶν καθυφίεντο τὸ δίκαιον, καὶ τὰς κρίσεις οὐ πρὸς τὴν ἀλήθειαν, ἀλλὰ πρὸς τὸ κέρδος ποιούμενοι καὶ πρὸς τρυφὴν καὶ πρὸς διαίτας πολυτελεῖς ἀπονενευκότες πρῶτον μὲν ὑπεναντία ταῦτα ἔπρασσον τῷ θεῷ, δεύτερον δὲ τῷ προφήτῃ πατρὶ δ' ἑαυτῶν, ὃς πολλὴν καὶ τοῦ τὸ πλῆθος εἶναι δίκαιον σπουδὴν εἰσεφέρετο καὶ πρόνοιαν." "
6.36
ἐλύπησαν δὲ σφόδρα τὸν Σαμουῆλον οἱ λόγοι διὰ τὴν σύμφυτον δικαιοσύνην καὶ τὸ πρὸς τοὺς βασιλέας μῖσος: ἥττητο γὰρ δεινῶς τῆς ἀριστοκρατίας ὡς θείας καὶ μακαρίους ποιούσης τοὺς χρωμένους αὐτῆς τῇ πολιτείᾳ.' "
6.36
τοῦ δ' ἀρχιερέως διώκειν κελεύσαντος ἐκπηδήσας μετὰ τῶν ἑξακοσίων ὁπλιτῶν εἵπετο τοῖς πολεμίοις: παραγενόμενος δ' ἐπί τινα χειμάρρουν Βάσελον λεγόμενον καὶ πλανωμένῳ τινὶ περιπεσὼν Αἰγυπτίῳ μὲν τὸ γένος ὑπ' ἐνδείας δὲ καὶ λιμοῦ παρειμένῳ, τρισὶ γὰρ ἡμέραις ἐν τῇ ἐρημίᾳ πλανώμενος ἄσιτος διεκαρτέρησε, πρῶτον αὐτὸν ποτῷ καὶ τροφῇ παραστησάμενος καὶ ἀναλαβὼν ἐπύθετο, τίς τε εἴη καὶ πόθεν." "
10.266
ἄξιον δὲ τἀνδρὸς τούτου καὶ ὃ μάλιστ' ἂν θαυμάσαι τις ἀκούσας διελθεῖν: ἀπαντᾷ γὰρ αὐτῷ παραδόξως ὡς ἑνί τινι τῶν μεγίστων καὶ παρὰ τὸν τῆς ζωῆς χρόνον τιμή τε καὶ δόξα ἡ παρὰ τῶν βασιλέων καὶ τοῦ πλήθους, καὶ τελευτήσας δὲ μνήμην αἰώνιον ἔχει." "
11.209
̓Αμάνην δὲ ̓Αμαδάθου μὲν υἱὸν τὸ γένος δὲ ̓Αμαληκίτην εἰσιόντα πρὸς τὸν βασιλέα προσεκύνουν οἵ τε ξένοι καὶ Πέρσαι ταύτην αὐτῷ τὴν τιμὴν παρ' αὐτῶν ̓Αρταξέρξου κελεύοντος γενέσθαι." "
11.212
προσελθὼν οὖν τῷ βασιλεῖ κατηγόρει λέγων ἔθνος εἶναι πονηρόν, διεσπάρθαι δὲ τοῦτο κατὰ τῆς ὑπ' αὐτοῦ βασιλευομένης οἰκουμένης, ἄμικτον ἀσύμφυλον οὔτε θρησκείαν τὴν αὐτὴν τοῖς ἄλλοις ἔχον οὔτε νόμοις χρώμενον ὁμοίοις, ἐχθρὸν δὲ καὶ τοῖς ἔθεσι καὶ τοῖς ἐπιτηδεύμασιν τῷ σῷ λαῷ καὶ ἅπασιν ἀνθρώποις." 11.215 Ταῦτα τοῦ ̓Αμάνου ἀξιώσαντος ὁ βασιλεὺς καὶ τὸ ἀργύριον αὐτῷ χαρίζεται καὶ τοὺς ἀνθρώπους, ὥστε ποιεῖν αὐτοὺς ὅ τι βούλεται. τυχὼν δὲ ὧν ἐπεθύμει ̓Αμάνης παραχρῆμα πέμπει διάταγμα ὡς τοῦ βασιλέως εἰς ἅπαντα τὰ ἔθνη περιέχον τοῦτον τὸν τρόπον:
11.303
εἰδὼς λαμπρὰν οὖσαν τὴν πόλιν ̔Ιεροσόλυμα καὶ πολλὰ τοῖς ̓Ασσυρίοις καὶ τοῖς ἐν τῇ κοίλῃ Συρίᾳ κατοικοῦσιν τοὺς ἐν αὐτῇ βασιλεῖς πράγματα παρασχόντας, ἀσμένως συνῴκισεν τὴν αὐτοῦ θυγατέρα Νικασὼ καλουμένην, οἰόμενος τὴν ἐπιγαμίαν ὅμηρον αὐτῷ γενήσεσθαι πρὸς τὴν ἀπὸ τοῦ τῶν ̓Ιουδαίων ἔθνους παντὸς εὔνοιαν.' "
11.326
ὁ δ' ἀρχιερεὺς ̓Ιαδδοῦς τοῦτ' ἀκούσας ἦν ἐν ἀγωνίᾳ καὶ δέει, πῶς ἀπαντήσει τοῖς Μακεδόσιν ἀμηχανῶν ὀργιζομένου τοῦ βασιλέως ἐπὶ τῇ πρότερον ἀπειθείᾳ. παραγγείλας οὖν ἱκεσίαν τῷ λαῷ καὶ θυσίαν τῷ θεῷ μετ' αὐτοῦ προσφέρων ἐδεῖτο ὑπερασπίσαι τοῦ ἔθνους καὶ τῶν ἐπερχομένων κινδύνων ἀπαλλάξαι." '11.327 κατακοιμηθέντι δὲ μετὰ τὴν θυσίαν ἐχρημάτισεν αὐτῷ κατὰ τοὺς ὕπνους ὁ θεὸς θαρρεῖν καὶ στεφανοῦντας τὴν πόλιν ἀνοίγειν τὰς πύλας, καὶ τοὺς μὲν ἄλλους λευκαῖς ἐσθῆσιν, αὐτὸν δὲ μετὰ τῶν ἱερέων ταῖς νομίμοις στολαῖς ποιεῖσθαι τὴν ὑπάντησιν μηδὲν προσδοκῶντας πείσεσθαι δεινὸν προνοουμένου τοῦ θεοῦ. 11.328 διαναστὰς δὲ ἐκ τοῦ ὕπνου ἔχαιρέν τε μεγάλως αὐτὸς καὶ τὸ χρηματισθὲν αὐτῷ πᾶσι μηνύσας καὶ ποιήσας ὅσα κατὰ τοὺς ὕπνους αὐτῷ παρηγγέλη τὴν τοῦ βασιλέως παρουσίαν ἐξεδέχετο.' "11.329 Πυθόμενος δ' αὐτὸν οὐ πόρρω τῆς πόλεως ὄντα πρόεισι μετὰ τῶν ἱερέων καὶ τοῦ πολιτικοῦ πλήθους, ἱεροπρεπῆ καὶ διαφέρουσαν τῶν ἄλλων ἐθνῶν ποιούμενος τὴν ὑπάντησιν εἰς τόπον τινὰ Σαφειν λεγόμενον. τὸ δὲ ὄνομα τοῦτο μεταφερόμενον εἰς τὴν ̔Ελληνικὴν γλῶτταν σκοπὸν σημαίνει: τά τε γὰρ ̔Ιεροσόλυμα καὶ τὸν ναὸν συνέβαινεν ἐκεῖθεν ἀφορᾶσθαι." "11.331 ὁ γὰρ ̓Αλέξανδρος ἔτι πόρρωθεν ἰδὼν τὸ μὲν πλῆθος ἐν ταῖς λευκαῖς ἐσθῆσιν, τοὺς δὲ ἱερεῖς προεστῶτας ἐν ταῖς βυσσίναις αὐτῶν, τὸν δὲ ἀρχιερέα ἐν τῇ ὑακινθίνῳ καὶ διαχρύσῳ στολῇ καὶ ἐπὶ τῆς κεφαλῆς ἔχοντα τὴν κίδαριν καὶ τὸ χρυσοῦν ἐπ' αὐτῆς ἔλασμα, ᾧ τὸ τοῦ θεοῦ ἐγέγραπτο ὄνομα, προσελθὼν μόνος προσεκύνησεν τὸ ὄνομα καὶ τὸν ἀρχιερέα πρῶτος ἠσπάσατο." '11.332 τῶν δὲ ̓Ιουδαίων ὁμοῦ πάντων μιᾷ φωνῇ τὸν ̓Αλέξανδρον ἀσπασαμένων καὶ κυκλωσαμένων αὐτόν, οἱ μὲν τῆς Συρίας βασιλεῖς καὶ οἱ λοιποὶ τοῦτο ποιήσαντος κατεπλάγησαν καὶ διεφθάρθαι τῷ βασιλεῖ τὴν διάνοιαν ὑπελάμβανον, 11.333 Παρμενίωνος δὲ μόνου προσελθόντος αὐτῷ καὶ πυθομένου, τί δήποτε προσκυνούντων αὐτὸν ἁπάντων αὐτὸς προσκυνήσειεν τὸν ̓Ιουδαίων ἀρχιερέα; “οὐ τοῦτον, εἶπεν, προσεκύνησα, τὸν δὲ θεόν, οὗ τὴν ἀρχιερωσύνην οὗτος τετίμηται: 11.334 τοῦτον γὰρ καὶ κατὰ τοὺς ὕπνους εἶδον ἐν τῷ νῦν σχήματι ἐν Δίῳ τῆς Μακεδονίας τυγχάνων, καὶ πρὸς ἐμαυτὸν διασκεπτομένῳ μοι, πῶς ἂν κρατήσαιμι τῆς ̓Ασίας, παρεκελεύετο μὴ μέλλειν ἀλλὰ θαρσοῦντα διαβαίνειν: αὐτὸς γὰρ ἡγήσεσθαί μου τῆς στρατιᾶς καὶ τὴν Περσῶν παραδώσειν ἀρχήν.' "11.335 ὅθεν ἄλλον μὲν οὐδένα θεασάμενος ἐν τοιαύτῃ στολῇ, τοῦτον δὲ νῦν ἰδὼν καὶ τῆς κατὰ τοὺς ὕπνους ἀναμνησθεὶς ὄψεώς τε καὶ παρακελεύσεως, νομίζω θείᾳ πομπῇ τὴν στρατείαν πεποιημένος Δαρεῖον νικήσειν καὶ τὴν Περσῶν καταλύσειν δύναμιν καὶ πάνθ' ὅσα κατὰ νοῦν ἐστί μοι προχωρήσειν.”" "11.336 ταῦτ' εἰπὼν πρὸς τὸν Παρμενίωνα καὶ δεξιωσάμενος τὸν ἀρχιερέα τῶν ̓Ιουδαίων παραθεόντων εἰς τὴν πόλιν παραγίνεται. καὶ ἀνελθὼν ἐπὶ τὸ ἱερὸν θύει μὲν τῷ θεῷ κατὰ τὴν τοῦ ἀρχιερέως ὑφήγησιν, αὐτὸν δὲ τὸν ἀρχιερέα καὶ τοὺς ἱερεῖς ἀξιοπρεπῶς ἐτίμησεν." "11.337 δειχθείσης δ' αὐτῷ τῆς Δανιήλου βίβλου, ἐν ᾗ τινα τῶν ̔Ελλήνων καταλύσειν τὴν Περσῶν ἀρχὴν ἐδήλου, νομίσας αὐτὸς εἶναι ὁ σημαινόμενος τότε μὲν ἡσθεὶς ἀπέλυσε τὸ πλῆθος, τῇ δ' ἐπιούσῃ προσκαλεσάμενος ἐκέλευσεν αὐτοὺς αἰτεῖσθαι δωρεάς, ἃς ἂν αὐτοὶ θέλωσιν." "11.338 τοῦ δ' ἀρχιερέως αἰτησαμένου χρήσασθαι τοῖς πατρίοις νόμοις καὶ τὸ ἕβδομον ἔτος ἀνείσφορον εἶναι, συνεχώρησεν πάντα. παρακαλεσάντων δ' αὐτόν, ἵνα καὶ τοὺς ἐν Βαβυλῶνι καὶ Μηδίᾳ ̓Ιουδαίους τοῖς ἰδίοις ἐπιτρέψῃ νόμοις χρῆσθαι, ἀσμένως ὑπέσχετο ποιήσειν ἅπερ ἀξιοῦσιν." "11.339 εἰπόντος δ' αὐτοῦ πρὸς τὸ πλῆθος, εἴ τινες αὐτῷ βούλονται συστρατεύειν τοῖς πατρίοις ἔθεσιν ἐμμένοντες καὶ κατὰ ταῦτα ζῶντες, ἑτοίμως ἔχειν ἐπάγεσθαι, πολλοὶ τὴν σὺν αὐτῷ στρατείαν ἠγάπησαν." "
12.62
καὶ διὰ τοῦτο λογισάμενος σύμμετρον κατεσκευάσθαι τὴν προτέραν τράπεζαν, ἀλλ' οὐ διὰ σπάνιν χρυσοῦ, τῷ μεγέθει μὲν οὐκ ἔγνω τὴν προϋπάρχουσαν ὑπερβαλεῖν, τῇ δὲ ποικιλίᾳ καὶ τῷ κάλλει τῆς ὕλης ἀξιολογωτέραν κατασκευάσαι." 12.139 ἠξιώσαμεν καὶ αὐτοὶ τούτων αὐτοὺς ἀμείψασθαι καὶ τὴν πόλιν αὐτῶν ἀναλαβεῖν κατεφθαρμένην ὑπὸ τῶν περὶ τοὺς πολέμους συμπεσόντων καὶ συνοικίσαι τῶν διεσπαρμένων εἰς αὐτὴν πάλιν συνελθόντων.' "
13.74
Τοὺς δ' ἐν ̓Αλεξανδρείᾳ ̓Ιουδαίους καὶ Σαμαρεῖς, οἳ τὸ ἐν Γαριζεὶν προσεκύνουν ἱερόν, κατὰ τοὺς ̓Αλεξάνδρου χρόνους συνέβη στασιάσαι πρὸς ἀλλήλους, καὶ περὶ τῶν ἱερῶν ἐπ' αὐτοῦ Πτολεμαίου διεκρίνοντο, τῶν μὲν ̓Ιουδαίων λεγόντων κατὰ τοὺς Μωυσέος νόμους ᾠκοδομῆσθαι τὸ ἐν ̔Ιεροσολύμοις, τῶν δὲ Σαμαρέων τὸ ἐν Γαριζείν." "13.75 παρεκάλεσάν τε σὺν τοῖς φίλοις καθίσαντα τὸν βασιλέα τοὺς περὶ τούτων ἀκοῦσαι λόγους καὶ τοὺς ἡττηθέντας θανάτῳ ζημιῶσαι. τὸν μὲν οὖν ὑπὲρ τῶν Σαμαρέων λόγον Σαββαῖος ἐποιήσατο καὶ Θεοδόσιος, τοὺς δ' ὑπὲρ τῶν ̔Ιεροσολυμιτῶν καὶ ̓Ιουδαίων ̓Ανδρόνικος ὁ Μεσαλάμου." '13.76 ὤμοσαν δὲ τὸν θεὸν καὶ τὸν βασιλέα ἦ μὴν ποιήσεσθαι τὰς ἀποδείξεις κατὰ τὸν νόμον, παρεκάλεσάν τε τὸν Πτολεμαῖον, ὅπως ὃν ἂν λάβῃ παραβαίνοντα τοὺς ὅρκους ἀποκτείνῃ. ὁ μὲν οὖν βασιλεὺς πολλοὺς τῶν φίλων εἰς συμβουλίαν παραλαβὼν ἐκάθισεν ἀκουσόμενος τῶν λεγόντων.' "13.77 οἱ δ' ἐν τῇ ̓Αλεξανδρείᾳ τυγχάνοντες ̓Ιουδαῖοι σφόδρα ἠγωνίων περὶ τῶν ἀνδρῶν, οἷς ἀγανακτεῖν περὶ τοῦ ἐν τοῖς ̔Ιεροσολύμοις συνέβαινεν ἱεροῦ: χαλεπῶς γὰρ ἔφερον, εἰ τοῦτό τινες καταλύσουσιν οὕτως ἀρχαῖον καὶ διασημότατον τῶν κατὰ τὴν οἰκουμένην ὑπάρχον." "13.78 τοῦ δὲ Σαββαίου καὶ Θεοδοσίου συγχωρησάντων τῷ ̓Ανδρονίκῳ πρώτῳ ποιήσασθαι τοὺς λόγους, ἤρξατο τῶν ἀποδείξεων ἐκ τοῦ νόμου καὶ τῶν διαδοχῶν τῶν ἀρχιερέων, ὡς ἕκαστος παρὰ πατρὸς τὴν τιμὴν ἐκδεξάμενος ἦρξε τοῦ ναοῦ, καὶ ὅτι πάντες οἱ τῆς ̓Ασίας βασιλεῖς τὸ ἱερὸν ἐτίμησαν ἀναθήμασιν καὶ λαμπροτάταις δωρεαῖς, τοῦ δ' ἐν Γαριζεὶν ὡς οὐδὲ ὄντος οὐδεὶς λόγον οὐδ' ἐπιστροφὴν ἐποιήσατο." '13.79 ταῦτα λέγων ̓Ανδρόνικος καὶ πολλὰ τούτοις ὅμοια πείθει τὸν βασιλέα κρῖναι μὲν κατὰ τοὺς Μωυσέος νόμους οἰκοδομηθῆναι τὸ ἐν ̔Ιεροσολύμοις ἱερόν, ἀποκτεῖναι δὲ τοὺς περὶ τὸν Σαββαῖον καὶ Θεοδόσιον. καὶ τὰ μὲν γενόμενα τοῖς ἐν ̓Αλεξανδρείᾳ ̓Ιουδαίοις κατὰ Πτολεμαῖον τὸν Φιλομήτορα ταῦτα ἦν.
14.74
καὶ τὰ μὲν ̔Ιεροσόλυμα ὑποτελῆ φόρου ̔Ρωμαίοις ἐποίησεν, ἃς δὲ πρότερον οἱ ἔνοικοι πόλεις ἐχειρώσαντο τῆς κοίλης Συρίας ἀφελόμενος ὑπὸ τῷ σφετέρῳ στρατηγῷ ἔταξεν καὶ τὸ σύμπαν ἔθνος ἐπὶ μέγα πρότερον αἰρόμενον ἐντὸς τῶν ἰδίων ὅρων συνέστειλεν.
14.77
Τούτου τοῦ πάθους τοῖς ̔Ιεροσολύμοις αἴτιοι κατέστησαν ̔Υρκανὸς καὶ ̓Αριστόβουλος πρὸς ἀλλήλους στασιάσαντες: τήν τε γὰρ ἐλευθερίαν ἀπεβάλομεν καὶ ὑπήκοοι ̔Ρωμαίοις κατέστημεν καὶ τὴν χώραν, ἣν τοῖς ὅπλοις ἐκτησάμεθα τοὺς Σύρους ἀφελόμενοι, ταύτην ἠναγκάσθημεν ἀποδοῦναι τοῖς Σύροις,' "
14.313
ἐξέθηκα δὲ καὶ γράμματα κατὰ πόλεις, ὅπως εἴ τινες ἐλεύθεροι ἢ δοῦλοι ὑπὸ δόρυ ἐπράθησαν ὑπὸ Γαί̈ου Κασσίου ἢ τῶν ὑπ' αὐτῷ τεταγμένων ἀπολυθῶσιν οὗτοι, τοῖς τε ὑπ' ἐμοῦ δοθεῖσιν καὶ Δολαβέλλα φιλανθρώποις χρῆσθαι ὑμᾶς βούλομαι. Τυρίους τε κωλύω βιαίους εἶναι περὶ ὑμᾶς καὶ ὅσα κατέχουσιν ̓Ιουδαίων ταῦτα ἀποκαταστῆσαι κελεύω. τὸν δὲ στέφανον ὃν ἔπεμψας ἐδεξάμην." 16.163 ἔδοξέ μοι καὶ τῷ ἐμῷ συμβουλίῳ μετὰ ὁρκωμοσίας γνώμῃ δήμου ̔Ρωμαίων τοὺς ̓Ιουδαίους χρῆσθαι τοῖς ἰδίοις θεσμοῖς κατὰ τὸν πάτριον αὐτῶν νόμον, καθὼς ἐχρῶντο ἐπὶ ̔Υρκανοῦ ἀρχιερέως θεοῦ ὑψίστου, τά τε ἱερὰ * εἶναι ἐν ἀσυλίᾳ καὶ ἀναπέμπεσθαι εἰς ̔Ιεροσόλυμα καὶ ἀποδίδοσθαι τοῖς ἀποδοχεῦσιν ̔Ιεροσολύμων, ἐγγύας τε μὴ ὁμολογεῖν αὐτοὺς ἐν σάββασιν ἢ τῇ πρὸ αὐτῆς παρασκευῇ ἀπὸ ὥρας ἐνάτης. 16.164 ἐὰν δέ τις φωραθῇ κλέπτων τὰς ἱερὰς βίβλους αὐτῶν ἢ τὰ ἱερὰ χρήματα ἔκ τε σαββατείου ἔκ τε ἀνδρῶνος, εἶναι αὐτὸν ἱερόσυλον καὶ τὸν βίον αὐτοῦ ἐνεχθῆναι εἰς τὸ δημόσιον τῶν ̔Ρωμαίων.' "
1
6.401
τούτων γὰρ ἁπάντων μετεῖχον, ̓Αλέξανδρος δὲ καὶ μᾶλλον ὁ πρεσβύτερος: ἤρκει γάρ, εἰ καὶ κατέγνω, καὶ ζῶντας ὅμως ἐν δεσμοῖς ἢ ξενιτεύοντας ἀπὸ τῆς ἀρχῆς ἔχειν μεγάλην ἀσφάλειαν αὐτῷ περιβεβλημένῳ τὴν ̔Ρωμαίων δύναμιν, δι' ἣν οὐδὲν οὐδ' ἐξ ἐφόδου καὶ βίας παθεῖν ἐδύνατο." 18.1 Κυρίνιος δὲ τῶν εἰς τὴν βουλὴν συναγομένων ἀνὴρ τάς τε ἄλλας ἀρχὰς ἐπιτετελεκὼς καὶ διὰ πασῶν ὁδεύσας ὕπατος γενέσθαι τά τε ἄλλα ἀξιώματι μέγας σὺν ὀλίγοις ἐπὶ Συρίας παρῆν, ὑπὸ Καίσαρος δικαιοδότης τοῦ ἔθνους ἀπεσταλμένος καὶ τιμητὴς τῶν οὐσιῶν γενησόμενος,' "
18.1
καὶ νομίζων καὶ ὁπόσον αὐτῷ καθαρῶς συνειστήκει καὶ τόδε ἤτοι ἐφθαρμένον ἐπὶ δόλῳ τὴν εὔνοιαν προσποιεῖσθαι ἢ πείρας αὐτῷ γενομένης μετατάξεσθαι πρὸς τοὺς προαφεστηκότας, εἴς τι τῶν ἄνω σατραπειῶν ἔσωζεν αὑτόν. καὶ πολλὴν μετὰ ταῦτα στρατιὰν ἀθροίσας Δαῶν τε καὶ Σακῶν καὶ πολεμήσας τοὺς ἀνθεστηκότας κατέσχε τὴν ἀρχήν.
18.1
περὶ ἧς ὀλίγα βούλομαι διελθεῖν, ἄλλως τε ἐπεὶ καὶ τῷ κατ' αὐτῶν σπουδασθέντι τοῖς νεωτέροις ὁ φθόρος τοῖς πράγμασι συνέτυχε." 18.63 Γίνεται δὲ κατὰ τοῦτον τὸν χρόνον ̓Ιησοῦς σοφὸς ἀνήρ, εἴγε ἄνδρα αὐτὸν λέγειν χρή: ἦν γὰρ παραδόξων ἔργων ποιητής, διδάσκαλος ἀνθρώπων τῶν ἡδονῇ τἀληθῆ δεχομένων, καὶ πολλοὺς μὲν ̓Ιουδαίους, πολλοὺς δὲ καὶ τοῦ ̔Ελληνικοῦ ἐπηγάγετο: ὁ χριστὸς οὗτος ἦν.' "18.64 καὶ αὐτὸν ἐνδείξει τῶν πρώτων ἀνδρῶν παρ' ἡμῖν σταυρῷ ἐπιτετιμηκότος Πιλάτου οὐκ ἐπαύσαντο οἱ τὸ πρῶτον ἀγαπήσαντες: ἐφάνη γὰρ αὐτοῖς τρίτην ἔχων ἡμέραν πάλιν ζῶν τῶν θείων προφητῶν ταῦτά τε καὶ ἄλλα μυρία περὶ αὐτοῦ θαυμάσια εἰρηκότων. εἰς ἔτι τε νῦν τῶν Χριστιανῶν ἀπὸ τοῦδε ὠνομασμένον οὐκ ἐπέλιπε τὸ φῦλον." "
18.66
Παυλῖνα ἦν τῶν ἐπὶ ̔Ρώμης προγόνων τε ἀξιώματι τῶν καθ' ἑαυτὴν ἐπιτηδεύοντι κόσμον ἀρετῆς ἐπὶ μέγα προϊοῦσα τῷ ὀνόματι, δύναμίς τε αὐτῇ χρημάτων ἦν καὶ γεγονυῖα τὴν ὄψιν εὐπρεπὴς καὶ τῆς ὥρας ἐν ᾗ μάλιστα ἀγάλλονται αἱ γυναῖκες εἰς τὸ σωφρονεῖν ἀνέκειτο ἡ ἐπιτήδευσις τοῦ βίου. ἐγεγάμητο δὲ Σατορνίνῳ τῶν εἰς τὰ πάντα ἀντισουμένων τῷ περὶ αὐτὴν ἀξιολόγῳ." '18.67 ταύτης ἐρᾷ Δέκιος Μοῦνδος τῶν τότε ἱππέων ἐν ἀξιώματι μεγάλῳ, καὶ μείζονα οὖσαν ἁλῶναι δώροις διὰ τὸ καὶ πεμφθέντων εἰς πλῆθος περιιδεῖν ἐξῆπτο μᾶλλον, ὥστε καὶ εἴκοσι μυριάδας δραχμῶν ̓Ατθίδων ὑπισχνεῖτο εὐνῆς μιᾶς.' "18.68 καὶ μηδ' ὣς ἐπικλωμένης, οὐ φέρων τὴν ἀτυχίαν τοῦ ἔρωτος ἐνδείᾳ σιτίων θάνατον ἐπιτιμᾶν αὑτῷ καλῶς ἔχειν ἐνόμισεν ἐπὶ παύλῃ κακοῦ τοῦ κατειληφότος. καὶ ὁ μὲν ἐπεψήφιζέν τε τῇ οὕτω τελευτῇ καὶ πράσσειν οὐκ ἀπηλλάσσετο." '18.69 καὶ ἦν γὰρ ὄνομα ̓́Ιδη πατρῷος ἀπελευθέρα τῷ Μούνδῳ παντοίων ἴδρις κακῶν, δεινῶς φέρουσα τοῦ νεανίσκου τῷ ψηφίσματι τοῦ θανεῖν, οὐ γὰρ ἀφανὴς ἦν ἀπολούμενος, ἀνεγείρει τε αὐτὸν ἀφικομένη διὰ λόγου πιθανή τε ἦν ἐλπίδων τινῶν ὑποσχέσεσιν, ὡς διαπραχθησομένων ὁμιλιῶν πρὸς τὴν Παυλῖναν αὐτῷ.' "18.71 τῶν ἱερέων τισὶν ἀφικομένη διὰ λόγων ἐπὶ πίστεσιν μεγάλαις τὸ δὲ μέγιστον δόσει χρημάτων τὸ μὲν παρὸν μυριάδων δυοῖν καὶ ἡμίσει, λαβόντος δ' ἔκβασιν τοῦ πράγματος ἑτέρῳ τοσῷδε, διασαφεῖ τοῦ νεανίσκου τὸν ἔρωτα αὐτοῖς, κελεύουσα παντοίως ἐπὶ τῷ ληψομένῳ τὴν ἄνθρωπον σπουδάσαι." "18.72 οἱ δ' ἐπὶ πληγῇ τοῦ χρυσίου παραχθέντες ὑπισχνοῦντο. καὶ αὐτῶν ὁ γεραίτατος ὡς τὴν Παυλῖναν ὠσάμενος γενομένων εἰσόδων καταμόνας διὰ λόγων ἐλθεῖν ἠξίου. καὶ συγχωρηθὲν πεμπτὸς ἔλεγεν ἥκειν ὑπὸ τοῦ ̓Ανούβιδος ἔρωτι αὐτῆς ἡσσημένου τοῦ θεοῦ κελεύοντός τε ὡς αὐτὸν ἐλθεῖν." "18.73 τῇ δὲ εὐκτὸς ὁ λόγος ἦν καὶ ταῖς τε φίλαις ἐνεκαλλωπίζετο τῇ ἐπὶ τοιούτοις ἀξιώσει τοῦ ̓Ανούβιδος καὶ φράζει πρὸς τὸν ἄνδρα, δεῖπνόν τε αὐτῇ καὶ εὐνὴν τοῦ ̓Ανούβιδος εἰσηγγέλθαι, συνεχώρει δ' ἐκεῖνος τὴν σωφροσύνην τῆς γυναικὸς ἐξεπιστάμενος." '18.74 χωρεῖ οὖν εἰς τὸ τέμενος, καὶ δειπνήσασα, ὡς ὕπνου καιρὸς ἦν, κλεισθεισῶν τῶν θυρῶν ὑπὸ τοῦ ἱερέως ἔνδον ἐν τῷ νεῷ καὶ τὰ λύχνα ἐκποδὼν ἦν καὶ ὁ Μοῦνδος, προεκέκρυπτο γὰρ τῇδε, οὐχ ἡμάρτανεν ὁμιλιῶν τῶν πρὸς αὐτήν, παννύχιόν τε αὐτῷ διηκονήσατο ὑπειληφυῖα θεὸν εἶναι.' "18.75 καὶ ἀπελθόντος πρότερον ἢ κίνησιν ἄρξασθαι τῶν ἱερέων, οἳ τὴν ἐπιβουλὴν ᾔδεσαν, ἡ Παυλῖνα πρωὶ̈ ὡς τὸν ἄνδρα ἐλθοῦσα τὴν ἐπιφάνειαν ἐκδιηγεῖται τοῦ ̓Ανούβιδος καὶ πρὸς τὰς φίλας ἐνελαμπρύνετο λόγοις τοῖς ἐπ' αὐτῷ." "18.76 οἱ δὲ τὰ μὲν ἠπίστουν εἰς τὴν φύσιν τοῦ πράγματος ὁρῶντες, τὰ δ' ἐν θαύματι καθίσταντο οὐκ ἔχοντες, ὡς χρὴ ἄπιστα αὐτὰ κρίνειν, ὁπότε εἴς τε τὴν σωφροσύνην καὶ τὸ ἀξίωμα ἀπίδοιεν αὐτῆς." "18.77 τρίτῃ δὲ ἡμέρᾳ μετὰ τὴν πρᾶξιν ὑπαντιάσας αὐτὴν ὁ Μοῦνδος “Παυλῖνα, φησίν, ἀλλά μοι καὶ εἴκοσι μυριάδας διεσώσω δυναμένη οἴκῳ προσθέσθαι τῷ σαυτῆς διακονεῖσθαί τε ἐφ' οἷς προεκαλούμην οὐκ ἐνέλιπες. ἃ μέντοι εἰς Μοῦνδον ὑβρίζειν ἐπειρῶ, μηδέν μοι μελῆσαν τῶν ὀνομάτων, ἀλλὰ τῆς ἐκ τοῦ πράγματος ἡδονῆς, ̓Ανούβιον ὄνομα ἐθέμην αὐτῷ.”" '18.78 καὶ ὁ μὲν ἀπῄει ταῦτα εἰπών, ἡ δὲ εἰς ἔννοιαν τότε πρῶτον ἐλθοῦσα τοῦ τολμήματος περιρρήγνυταί τε τὴν στολὴν καὶ τἀνδρὶ δηλώσασα τοῦ παντὸς ἐπιβουλεύματος τὸ μέγεθος ἐδεῖτο μὴ περιῶφθαι βοηθείας τυγχάνειν:' "18.79 ὁ δὲ τῷ αὐτοκράτορι ἐπεσήμηνε τὴν πρᾶξιν. καὶ ὁ Τιβέριος μαθήσεως ἀκριβοῦς αὐτῷ γενομένης ἐξετάσει τῶν ἱερέων ἐκείνους τε ἀνεσταύρωσεν καὶ τὴν ̓́Ιδην ὀλέθρου γενομένην αἰτίαν καὶ τὰ πάντα ἐφ' ὕβρει συνθεῖσαν τῆς γυναικός, τόν τε ναὸν καθεῖλεν καὶ τὸ ἄγαλμα τῆς ̓́Ισιδος εἰς τὸν Θύβριν ποταμὸν ἐκέλευσεν ἐμβαλεῖν. Μοῦνδον δὲ φυγῆς ἐτίμησε," "
18.82
προσποιησάμενος δὲ τρεῖς ἄνδρας εἰς τὰ πάντα ὁμοιοτρόπους τούτοις ἐπιφοιτήσασαν Φουλβίαν τῶν ἐν ἀξιώματι γυναικῶν καὶ νομίμοις προσεληλυθυῖαν τοῖς ̓Ιουδαϊκοῖς πείθουσι πορφύραν καὶ χρυσὸν εἰς τὸ ἐν ̔Ιεροσολύμοις ἱερὸν διαπέμψασθαι, καὶ λαβόντες ἐπὶ χρείας τοῖς ἰδίοις ἀναλώμασιν αὐτὰ ποιοῦνται, ἐφ' ὅπερ καὶ τὸ πρῶτον ἡ αἴτησις ἐπράσσετο." '18.83 καὶ ὁ Τιβέριος, ἀποσημαίνει γὰρ πρὸς αὐτὸν φίλος ὢν Σατορνῖνος τῆς Φουλβίας ἀνὴρ ἐπισκήψει τῆς γυναικός, κελεύει πᾶν τὸ ̓Ιουδαϊκὸν τῆς ̔Ρώμης ἀπελθεῖν. 18.84 οἱ δὲ ὕπατοι τετρακισχιλίους ἀνθρώπους ἐξ αὐτῶν στρατολογήσαντες ἔπεμψαν εἰς Σαρδὼ τὴν νῆσον, πλείστους δὲ ἐκόλασαν μὴ θέλοντας στρατεύεσθαι διὰ φυλακὴν τῶν πατρίων νόμων. καὶ οἱ μὲν δὴ διὰ κακίαν τεσσάρων ἀνδρῶν ἠλαύνοντο τῆς πόλεως.
18.255
ὁ δὲ ὀργῇ τοῦ μεγαλόφρονος αὐτὴν ποιησάμενος συνήλαυνεν καὶ αὐτὴν τῷ ̔Ηρώδῃ καὶ τὴν οὐσίαν αὐτῆς τῷ ̓Αγρίππᾳ δίδωσιν. ̔Ηρωδιάδι μὲν δὴ φθόνου τοῦ πρὸς τὸν ἀδελφὸν καὶ ̔Ηρώδῃ γυναικείων ἀκροασαμένῳ κουφολογιῶν δίκην ταύτην ἐπετίμησεν ὁ θεός.' "
18.257
Καὶ δὴ στάσεως ἐν ̓Αλεξανδρείᾳ γενομένης ̓Ιουδαίων τε οἳ ἐνοικοῦσι καὶ ̔Ελλήνων τρεῖς ἀφ' ἑκατέρας τῆς στάσεως πρεσβευταὶ αἱρεθέντες παρῆσαν ὡς τὸν Γάιον. καὶ ἦν γὰρ τῶν ̓Αλεξανδρέων πρέσβεων εἷς ̓Απίων, ὃς πολλὰ εἰς τοὺς ̓Ιουδαίους ἐβλασφήμησεν ἄλλα τε λέγων καὶ ὡς τῶν Καίσαρος τιμῶν περιορῷεν:" '18.258 πάντων γοῦν ὁπόσοι τῇ ̔Ρωμαίων ἀρχῇ ὑποτελεῖς εἶεν βωμοὺς τῷ Γαί̈ῳ καὶ νεὼς ἱδρυμένων τά τε ἄλλα πᾶσιν αὐτὸν ὥσπερ τοὺς θεοὺς δεχομένων, μόνους τούσδε ἄδοξον ἡγεῖσθαι ἀνδριᾶσι τιμᾶν καὶ ὅρκιον αὐτοῦ τὸ ὄνομα ποιεῖσθαι.' "18.259 πολλὰ δὲ καὶ χαλεπὰ ̓Απίωνος εἰρηκότος, ὑφ' ὧν ἀρθῆναι ἤλπιζεν τὸν Γάιον καὶ εἰκὸς ἦν, Φίλων ὁ προεστὼς τῶν ̓Ιουδαίων τῆς πρεσβείας, ἀνὴρ τὰ πάντα ἔνδοξος ̓Αλεξάνδρου τε τοῦ ἀλαβάρχου ἀδελφὸς ὢν καὶ φιλοσοφίας οὐκ ἄπειρος, οἷός τε ἦν ἐπ' ἀπολογίᾳ χωρεῖν τῶν κατηγορημένων. διακλείει δ' αὐτὸν Γάιος κελεύσας ἐκποδὼν ἀπελθεῖν," 19.81 ἐπὶ γὰρ ̓Αλεξανδρείας παρεσ