1. Homer, Iliad, 13.1-13.9 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •ethnography, definition Found in books: Wolfsdorf (2020) 497 | 13.1. / Now Zeus, when he had brought the Trojans and Hector to the ships, left the combatants there to have toil and woe unceasingly, but himself turned away his bright eyes, and looked afar, upon the land of the Thracian horsemen, 13.2. / Now Zeus, when he had brought the Trojans and Hector to the ships, left the combatants there to have toil and woe unceasingly, but himself turned away his bright eyes, and looked afar, upon the land of the Thracian horsemen, 13.3. / Now Zeus, when he had brought the Trojans and Hector to the ships, left the combatants there to have toil and woe unceasingly, but himself turned away his bright eyes, and looked afar, upon the land of the Thracian horsemen, 13.4. / Now Zeus, when he had brought the Trojans and Hector to the ships, left the combatants there to have toil and woe unceasingly, but himself turned away his bright eyes, and looked afar, upon the land of the Thracian horsemen, 13.5. / Now Zeus, when he had brought the Trojans and Hector to the ships, left the combatants there to have toil and woe unceasingly, but himself turned away his bright eyes, and looked afar, upon the land of the Thracian horsemen, 13.5. / and of the Mysians that fight in close combat, and of the lordly Hippemolgi that drink the milk of mares, and of the Abii, the most righteous of men. To Troy he no longer in any wise turned his bright eyes, for he deemed not in his heart that any of the immortals would draw nigh to aid either Trojans or Danaans. 13.6. / and of the Mysians that fight in close combat, and of the lordly Hippemolgi that drink the milk of mares, and of the Abii, the most righteous of men. To Troy he no longer in any wise turned his bright eyes, for he deemed not in his heart that any of the immortals would draw nigh to aid either Trojans or Danaans. 13.7. / and of the Mysians that fight in close combat, and of the lordly Hippemolgi that drink the milk of mares, and of the Abii, the most righteous of men. To Troy he no longer in any wise turned his bright eyes, for he deemed not in his heart that any of the immortals would draw nigh to aid either Trojans or Danaans. 13.8. / and of the Mysians that fight in close combat, and of the lordly Hippemolgi that drink the milk of mares, and of the Abii, the most righteous of men. To Troy he no longer in any wise turned his bright eyes, for he deemed not in his heart that any of the immortals would draw nigh to aid either Trojans or Danaans. 13.9. / and of the Mysians that fight in close combat, and of the lordly Hippemolgi that drink the milk of mares, and of the Abii, the most righteous of men. To Troy he no longer in any wise turned his bright eyes, for he deemed not in his heart that any of the immortals would draw nigh to aid either Trojans or Danaans. |
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2. Herodotus, Histories, 2.152-2.154, 5.36.6, 8.144.2 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •ethnography, definition Found in books: Wolfsdorf (2020) 496, 498, 499 | 2.152. This Psammetichus had formerly been in exile in Syria , where he had fled from Sabacos the Ethiopian, who killed his father Necos; then, when the Ethiopian departed because of what he saw in a dream, the Egyptians of the district of Saïs brought him back from Syria . ,Psammetichus was king for the second time when he found himself driven away into the marshes by the eleven kings because of the helmet. ,Believing, therefore, that he had been abused by them, he meant to be avenged on those who had expelled him. He sent to inquire in the town of Buto , where the most infallible oracle in Egypt is; the oracle answered that he would have vengeance when he saw men of bronze coming from the sea. ,Psammetichus did not in the least believe that men of bronze would come to aid him. But after a short time, Ionians and Carians, voyaging for plunder, were forced to put in on the coast of Egypt , where they disembarked in their armor of bronze; and an Egyptian came into the marsh country and brought news to Psammetichus (for he had never before seen armored men) that men of bronze had come from the sea and were foraging in the plain. ,Psammetichus saw in this the fulfillment of the oracle; he made friends with the Ionians and Carians, and promised them great rewards if they would join him and, having won them over, deposed the eleven kings with these allies and those Egyptians who volunteered. 2.153. Having made himself master of all Egypt , he made the southern outer court of Hephaestus' temple at Memphis , and built facing this a court for Apis, where Apis is kept and fed whenever he appears; this court has an inner colonnade all around it and many cut figures; the roof is held up by great statues twenty feet high for pillars. Apis in Greek is Epaphus. 2.154. To the Ionians and Carians who had helped him, Psammetichus gave places to live in called The Camps, opposite each other on either side of the Nile ; and besides this, he paid them all that he had promised. ,Moreover, he put Egyptian boys in their hands to be taught Greek, and from these, who learned the language, are descended the present-day Egyptian interpreters. ,The Ionians and Carians lived for a long time in these places, which are near the sea, on the arm of the Nile called the Pelusian, a little way below the town of Bubastis . Long afterwards, king Amasis removed them and settled them at Memphis to be his guard against the Egyptians. ,It is a result of our communication with these settlers in Egypt (the first of foreign speech to settle in that country) that we Greeks have exact knowledge of the history of Egypt from the reign of Psammetichus onwards. ,There still remained in my day, in the places out of which the Ionians and Carians were turned, the winches for their ships and the ruins of their houses. This is how Psammetichus got Egypt . 8.144.2. For there are many great reasons why we should not do this, even if we so desired; first and foremost, the burning and destruction of the adornments and temples of our gods, whom we are constrained to avenge to the utmost rather than make pacts with the perpetrator of these things, and next the kinship of all Greeks in blood and speech, and the shrines of gods and the sacrifices that we have in common, and the likeness of our way of life, to all of which it would not befit the Athenians to be false. |
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| 3. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •ethnography, definition Found in books: Wolfsdorf (2020) 496 |
| 4. Philo of Alexandria, On The Confusion of Tongues, 135.1 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •ethnography, definition Found in books: Wolfsdorf (2020) 496 |
| 5. Philo of Alexandria, On The Sacrifices of Cain And Abel, 95.1 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •ethnography, definition Found in books: Wolfsdorf (2020) 496 |
| 6. Philo of Alexandria, That God Is Unchangeable, 60.6 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •ethnography, definition Found in books: Wolfsdorf (2020) 496 |
